STATE LEGAL GLOSSARY (KHUDDAKAPATHA Atthakatha)VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

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[01]

NOTE

Chapter I

Paragraph I - INTRODUCTION

1.  [ 11 ] I would like to take refuge in the Buddha (Enlightened One), I would like to take refuge in the Dharma, I would like to take refuge in the Sangha: This affirmation is the introduction to the Lesson. Now for the purpose of revealing, commenting on, and expressing the meaning by giving a commentary of the Lesson of Liturgy to illustrate the absolute meaning ( pāramattha-jotikā) there is a stanza as follows:   

2. Firstly, I would like to pay homage to the Triple Gem. Then perform a couple of commentary sub-Episode  


 [1]  full of sublime
Even though it is sublime.
With talent is too hard work,
A helpless person like you.
Dare not to be the one who transferred the Dhamma  [2]
To this day there is still no interruption
The accountability of the elders
And we dare not forget to steal the thought of the
nine Types of Doctrine  [3]  The great Thien Nhon Master
So I The thief initiated
the commentary where the elders
Make a stop for me to admire
and then the teachings of the masters
I pledge to take love of the Dharma as a target. I do
n't care about compliments of criticism. I do
n't bully or scold others:
Just listen and be mindful.

3. Here, as mentioned above, 'Then perform a couple of lines of notes, sub-volumes sublime. Therefore, I will make a commentary first after defining what is Litigation.

4. Litigation (Khuddakāni) is part of the Collection Litigation ( Khuddaka-Nikaya ). There are five sets of Sutras as follows:  

School, Central and Samyutta The Buddhist
Sangha together with the Liturgy of the
Five Sūtra are sublime for
both the Truth and the meaning of the Sutta

5. [ 12 ] In all of these five Sūtras there are 34 suttas which we call the Sutta which starts with Pham Vong Kinh ( Brahmajala ), the Dighā-Nikāya,  152 Sutta which begins with the Mūlapariyāya Sutta called In the Central Sutta Pitaka (Majjhima-Nikaya), 7762 sutta begins with the Oghatarana Sutta and the Samyutta-Nikaya Sutta, 9557 Suttas starting with the Cittapariyādānasutta Sutta are the Sangha and a Collection of Minor Litigation ( Khuddaka-Nikaya) ) include the Buddha Language does not include in the four above. Mention to the Little Liturgy ( Khuddakhapatha ) Dhamapada ( Dhamapada ) Buddha Self-theory (        Udana ) As market theory ( Itivuttaka ) and Business Internship ( Suttanipàta ) Enlightening The (V imanavatthu)  peta The ( Petavatthu),  Presbyterian Increase Shelf (Theragatha) Theri ( Therigatha) Jataka ( Jàtaka book) Emperor Xuan Ming ( Niddisa) unobstructed League Director ( Patisambhidamagga) For example, Beijing (Apadana), Buddha Tong ( Buddhavamsa) raise ( Cariyapitaka) Vinaya (Vinaya-Pitaka) Tibetan Abhidharma ( Abhidhamma-Pitaka)             [4] . 

6. Why do we call this collection the Litigation? Because this collection is a heap and the home contains many branches of the Truth ( Dhamma)  precisely because of that we call a heap and the container should be called the Collection ( Nikayas ) arranged in words. the dharma in both collections according to what is said to be the Dharma, namely, "O bhikkhus, there is no single sutta as diverse as the slightly rudimentary creatures", ( S. iii. 152 ) and according to what is mentioned in the non-Buddhist world specifically " Ponikinkāyo Cikkhallikanikāyo"   [5]

7.  Part of the Collection of the Litigation itself is these volumes, which are included in the Sutta Pitaka and here we want to reveal, comment and display. Among the volumes of the Sutta Pitaka there is a book called Tieu Tung which is the first volume, and consists of nine components that make up this book: Tam Quy, Ten Gioi, Thirty Two The Body, Male Tu Dao Dao, Kinh Diem Protestant, Sutra, Treasure, Outside The Wall, Sutra Museum × But this Sutta is just the beginning of the 'Path' for a series of Suttas of the Tripitaka designed by the previous masters, not in the order of what Buddha himself taught. .

8. What [was really said by him first] is:

Looking for song but did not see the builder,
Tathagata traveled thousands of rounds of birth and death,
Oh my long suffering and long suffering

[13] Oh the builder, now he has been seen; He did not build a house that was dry, and his arms followed each other and were broken; Even the thunderstorm will fade. My mind is now witnessing Vi Vi And the passing of all craving. (Dh. 153-4) 

And this pair of shelves is the starting point of all that the Buddha taught; but he thought only in his mind without uttering a word [6] . However, the next sentence is what he said in words: 

When the mind has revealed archetype
with the Brahmins [7] enthusiastic and attentive spot dissipate when recalled. Each mind is accompanied by predestined relationships (Vin.1, 2; Ud. 1)  

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SECTION II - TAM DINH ( Saranattayam)

9. That is why I began to write a commentary on the meaning, starting from the beginning of the Book of Litigation with the nine elements that make up the book, which is the starting point of the Litigation, which begins as follows:

Buddham saranam gacchāmi. Dhammam saranam gacchāmi. Sangham saranam gacchāmi [Dutiyam pi .... Tatiyam pi .... gacchāmi]  The Refuge Buddha. The Refuge of Dharma. The Refuge Increases. [second time ..... third time ......]

10. Here is the roadmap for commentary method on this:

Because someone said, where, when and why,
I see this Three Refuges expressed? And why
I uttered the first word here.
Although there were words spoken earlier?
Now, saying this kind of thing must be good.
here the source, then another will say
This is a very deep source of understanding
'Buddha' 'refugees' and 'to the refuge'
Error or not, all the results will appear.
What has to be done, apart from what I said
Both things remain.
The way is recorded in parallel.
The reason why it must be stated so why
exposing it in the right order in the Sutta
Finally, the Three Precepts need to
be explained through the parables too.

11. In this document, as in the first sentence that begins with: there are five questions asked, namely: (1) Who published this Three Refuges? (2) Where has this three refuge been announced? (3) When were these three refuge published? (4) Why [ 14 ] are these three refuge? And (5) these are not the words the Buddha uttered in the first place (please read §8), why are they asserted in the first place here? We have the following answers:

12. (1) Who published it? The Three Refugees were proclaimed by the Buddha himself, not his disciples, nor any prophet or any devas.  

13. (2) Where to stay? At Benares Citadel (Ba La Nai) is blossoming in Isipatana, the God of Fall.  

14.  (3) When? When there are sixty-one Arhat are eagerly preaching about the Dharma in the world for the benefit of many. Yasa then attained Arahantship with his friends also attained Arahantship that same day. (Please read Vin. I. 20)  

15. (4) Why is that? In order to be ordained and receive full ordination, it is said: and the bhikkhus, enter the monastic life and receive full ordination like this: first, after having their hair down and shaving, That should take the yellow robes, and then after preparing a serious dress on one shoulder, he should prostrate on the ground in honor of the other bhikkhus, and then after sitting with his hands folded again on his lap, he will say the following words: 'The disciple will take refuge in the Buddha, the disciple will take refuge in the Dharma, the disciple will take refuge in the Sangha' '( Vin. i. 22)   

16. Why is this asserted here first? This can be understood as follows: precisely because this is the path both gods and men have to go through to enter into the Dharma practice, whether they become male servants, or monastics. , so this is the way to join the Dharma   [8] which was first affirmed by the Buddha in the Litigation, during the time of accepting the Dharma of the nine Buddha's parts in the Tripitaka, drafted. turned out to be a process chanted in order.  

The current document has been completed well.

17. Here he again told him: 'Next he is told about' Buddha ',' renunciants' and 'taking refuge'

Here the word "Buddha" is a word that distinguishes sentient beings related to a description or derives from the five aggregates that are constantly reinforced by the evidence of total liberation, which is a a sign that the person elected prime omniscience, or assume regarding how realized the Four Noble Truths as the basis for the omniscient   [9] , as it is referred to as follows: "Buddha": he who World Sun, himself, no guru has ever had these thoughts about this person, he himself discovered the Truth and reached the level of omniscience and conquered all powers. ' ( Nd. I. 143; Ps. I. 174). First, this is the meaning of the word "Buddha" which is explained in its true meaning.    

18. Now for sentence segmentation, this should be understood in the same way as given from the beginning. 'He was the discoverer ( bujjhitā)  so he was enlightened' (buddha); he was an enlightened being ( bodhetā), so he was enlightened and someone asked 'Buddha': in what sense? He was the one who discovered ( bujjhitā) the base, so he was enlightened ( buddha). He was an enlightened being ( bodhetā ) through all ages, so he was enlightened. He was awakened by the ability all-knowing, all is through enlightenment, enlightenment without so who show the way, precisely because of his enlightenment burgeoning [ 15 ] It filters.      [10]  All smuggled or emptied. He is called Enlightenment; free from all defilements, [11] he is called Enlightenment. He was not affected by desire, so he was enlightened, he was not angry, so he was enlightened, he escaped delusion, therefore he was enlightened, he did not entangled with disturbing things, so he was enlightened. He walked on the holy path, (one way only), [12] so he was enlightened. He alone discovered Omniscience, which is why he reached enlightenment; he was enlightened because he eliminated all undiscovered things ( abhuddhi) and captured what was discovered. ( buddhi).      Buddha: This is not a name given to you by your parents, [given by brothers or sisters, or friends or even by blood relatives or imitation of gods [13] ... given]; This Buddha 'Buddha' signifies only the final liberation, which is the most practical description [14] that is, those who have attained enlightenment, the Buddha, together with their attainments omniscient omniscience, right at the root of the [trunk] enlightenment. ' ( Ps. I. 174; Nd . I. 457f.) (Bodhi tree).      

19. And for this excerpt, [used in the subjective and neutral form] he was the one who discovered the Truth, so he was enlightened ( bujjhitā saccanī ti buddho) '  was also confirmed. determined in the same way as where people [of ignorance of the Dharma] are the source of entry (knowledge). (avagantā) is called to the very end of knowledge ( avagato) and understand [according to the causality] 'he was enlightened all the time, so he attained enlightenment' ( bodhetā pajāyā ti buddho) is affirmed in the same way [in the world outside the Dharma] a 'leaf withered leaf' ( pannasosā vātā) is called 'dry leaf' ( pannasisā)        [15] .

20. D o omniscient ability he was enlightened. 'The implication is that he was enlightened through the discovery ( buddhi)  due to his ability to discover ( bujjhana)  all things. 'Because of his omniscient capacity, he was enlightened': the meaning here is that he is enlightened because that discovery has the capacity to create the discovery ( bodhana)  of all dhammas. 'It is not someone who leads him to enlightenment': the meaning here is that he is enlightened through his enlightened status quo, that ability is not created by anyone else. that enlightenment to you both. 'Through the sprouting of buds, he is enlightened,' ( visavitā):  The meaning here is that he is enlightened because he is displaying (visavanā).  [16] A lot of special characteristics understood in the sense of blooming like a lotus in the early morning. 'Being enlightened because you are considered to have eradicated all illegal or' etc.: the meaning here is that you are enlightened because you have awakened ( vibuddha) due to destroying all the sleep due to eliminate the causes that constrain or prevent the mind. [17] "He traveled the path that led to only one place". This is mentioned to prove that he was called the ' Omniscient One' ( buddha) because he journeyed ( gata) through the path leading to a certain place [meaning to the goal]. aiming for], because [verb stems] with the meaning 'journey' ( gamma)       is used only metaphorically to 'discover' ( bujjhana),  like a person who is said to be 'traveling' (gata) when he has crossed a path ( gata) somehow. Only he discovered 'Omniscient'. [ 16 ] 'He was enlightened because he eliminated the inexplicable, and achieved the discoverable.': The word 'discover' in the middle form ( buddhi) and the word using the causal form of discovery '( buddhi bodho) is just metaphorical expressions; because this is said so that we can know 'enlightenment' ( buddha) is talking about him because he has a connection with the characteristic 'discovery' (       buddhi),  as we say: 'blue cloth' or 'red cloth' because the fabric is related to the corresponding color characteristics of blue or red. After that, the paragraph begins with 'Buddha' : 'This is not a red list. . . ' this was confirmed to generate discovering a truth that is described [above] fits this sense and this can be understood as the meaning of the word 'Buddha' (enlightenment) have ability to set up like that in any of the remaining [propositions]  

This is an explanation of the word 'Buddha' as well as how to put a sentence.  

21. Now it is the turn of the word 'Refuge', etc., to fight, so there is also a place of refuge (a safe haven) the meaning here is when people take refuge in seeking refuge, the refuge of refuge is precisely the battle, so it is the refuge of refuge that is fighting, pushing back, eliminating, and stopping fear, anxiety, suffering, rebirth [ in misery] and Defilement. Or counterfeit: he fights with fear in creatures by promoting good in them and eliminating the harmful, that's why he was Buddha (Buddha); The Dharma (Dhamma) did the same by providing sentient beings across the desert and by giving them comfort; The Sangha also does so by creating witnesses of great results from small acts; that's why in this way the refuge (refuge) is also in Tam Bao. The Refuge is to raise awareness with trust and create more advantages in addition to that. [18]  Since then the defilement has been eradicated and eradicated up to the root and this appears in the status quo which considers it the highest value. Whether or not there are sentient beings creates opportunities for us to do this. A being that is aware of such will take Refuge with that [object] '; The meaning of this sentence is: through the aforementioned kind of awareness, the person comes closer to that object as follows: this is the place I rely on, this is the highest value of my life. ' And having access to that, he did so by taking charge, as in the case of Mr. Tapassu and Bhalluka, etc., like that 'venerable Sir, we take Refuge and the Dharma, pray The Buddha remembers us as his disciples' ( Vin. i.4), or by acknowledging the status quo of his disciples, as in the case of Maha Kassapa, etc., as follows: "Venerable Sir, Buddha is my guru. I would like to be his disciple. ( Ss.  Ii. 220) or by leaning towards him as in the case of Brahmāyu, etc. so when saying these words, the Brahmayu gods stood up from their seats, and corrected their robes. prostrating on his shoulder, spreading his arms to the standing Buddha, and giving three times the following compliments: 'Disciple please pay homage to the Blessed One, the omniscient, the disciple respectfully respect the Blessed One, who omniscient, the disciple respects Th De Ton, the omniscient one ”( M. i. 140), [ 17  ] or appears to offer himself to [the guru] just like a yogi dedicates himself to the subject of meditation (please read Vis  .  Ch. iii. §§123tt / p. 115) or through cutting off all troubles brain by taking Refuge as a Buddha taking refuge in the Buddha (please read Vin. i. 15). Thus he approached in both an objective and a serviceive way.  

This is an explanation of how to take Refuge and how to do it.

22. Here I explain the end, etc ... is asserted as follows: 'Whether or not, then the result is already clear. "Is something we have to take refuge in beyond what is said."

23. When one takes refuge in the Buddha thus, breaking the refuge can fall into two ways: reprehensible and innocent. The type of taking refuge innocent is when he dies; The kind of reprehensible refuge of refuge includes following the method just described by respecting the other guru and following the process contrary to the respect of the refuge. Both types only take place in ordinary people. Where coughing, taking refuge is both disturbing through the appearance of ignorance, doubt and misconception about the virtues of the Buddha and due to disrespect, etc. but in saints the refuge is always always unbroken and not disturbed, as they are often said: 'Bhikkhus, cannot and cannot be able to take place, being a person with perfect knowledge and seeking a master else '( M.  iii. 65; A.  o. 27). Ordinary people always keep their refuge uninterrupted once they have not committed any offense in taking refuge. When you take refuge in reprimand and be afflicted, this will bring unwanted results; When breaking this refuge is innocent, does not bring fruit because nothing is ripe here.

24. However, without end, treated as fruit, always produces good results, as they say:

Whoever takes refuge in the Buddha
Does not go to misery
And when he abandons this body
Will rebirth gods ( D.  ii. 255)

Here, those who become [saints] come to take refuge in the Buddha by getting rid of all their afflictions, in which they never fall into misery; but other people [who are still mortals] may still have to go there [even if they break them] this shows how we should understand the content of the verse.

First, here is an explanation of the end, the end and the result.

25. Regarding the explanation of the 'must-go', a question may arise: now, for Buddham (of the opposite) saranam (the opposite) of gacchāmi (taking refuge in the Buddha) is affordable go to Buddha (to seek refuge) Buddha (Buddham) or just take Refuge to seek refuge only? And in any case saying that about either case is meaningless. - Why so? - Because the verb 'go to' does not have two complementary verbs (there should be two opposites); because grammarians do not require two opposites here as in the following sentence ajam (opposites ) gāmam (opposites) neti (' he leads a goat').       [19] And only makes sense in the following sentences [ 18 ]   gacch'eva pubbam disam gacchati pacchimam disam ( he goes to the east, he goes (to) the west ': S. I 122).

26. Not so, because the homogeneous cause is not necessarily the same words as in 'Buddham' and 'sarana'. Because if there is a homogeneous cause that is targeted, then even one of the two approaches to the Buddha, to the Buddha to take refuge ( Buddham saranam gato) for understanding literally because this person takes Refuge to take refuge , this person belongs to the name completely separate from 'Buddha'.

27. However, there is no predestined identity because the words 'This is a very safe refuge, this is the ultimate refuge' (Dh. 192)? - No, the situation [predestined identity is only applied] in this example only. Current status of copper predestined only the use of such goods only [because is intentional] right at it this way: 'The refuge is safe and paramount because without any exception   [20] yet in the refuge, in other words, eradicating fear in those who have run to the Three Jewels of refuge starting with the Buddha '; but it is not noticed elsewhere. Because even when something is involved, it is not enough to determine [21] to go to the Buddha for refuge. Thus, the Refuge Y has not been determined.    

28. But it is not here that there is no predestined identity, however, because the taking of refuge has been established when it is correlated with what came in this paragraph. 'when we come to Refuge, will we be free from all suffering' ( D. 192) what? - No, because the way of reasoning still falls into the goal of the afflictions mentioned earlier. Because as above [proved] if there is a cause, then even an insane person can take the Three Jewels (Buddha, Dharma and Sangha) he will automatically be free from suffering ; so there must have been a Disturbance, as mentioned above, and since a Disturbance is emerging it won't help us. That's why [this justification] is not good. As in the passage, 'while coming to me is a good friend, Ananda, sentient beings [often] separate from the law of rebirth are freed from arising. ( S. i. 88) [precisely because] beings escape the power of the Buddha as a good friend that people say 'When they come ... with a good friend' they are 'free' so we see in the 'coming to this refuge ...' It is said that: 'Precisely because sentient beings are liberated because of the dread of that refuge, including the Buddha, Dharma and Sangha that people have said when he came to this refuge, because he found freedom from all suffering. That is the intention should be understood in this case.

29. Therefore, in any situation, it is not reasonable to explain that the Buddha is one 'must come or take refuge with the Buddha, or pretend to do both of the above; and [the meaning of this sentence] must be understood that the taking of Refuge (as opposed to what was explained) to the Refuge, we demonstrate through the word gacchami (meaning 'I take Refuge' inference) here still needs to be reaffirmed .-- [that problem] can be asserted as follows: one has to go to take refuge with, always must be Buddha. Refuge) is only for the sake of showing the status quo. 'I go to the Buddha as a refuge ( Buddham saranam ti gacchami),   for me he was the absolute value, the one who removed all abyss, was the one who brought happiness to me, [ 19 ] and with this intention I went to the Buddha Refuge, often to rely on you, plus your respect for him. ' Or suppose that I knew how I could discover ( bujjhami) '  precisely because of the causes [22] the language meant the meaning of' traveling '( gati means,' Refuge 'also exists). The meaning is to 'discover' again (Buddhi).    

30. In [that case] it is not the addition of the word 'as' ( iti),  but it is the opposite of reasonable reasoning requirements (please read §29). Not so right.

31. At this point the question may arise: If the meaning is so, the word iti ('as') must be added   [23] as was done in passages such as' He understood impermanence is how, according to what actually happened, like "impermanence" ( aniccam rūpam aniccam rūpan ti yathabhūtam pajānāti: S. iii. 57); but the word iti is not added, so [this argument] is claimed to be meaningless. - not like that [24] . Why so? - Because the meaning of that [ iti ('as')'] is not implied here. Just as in the passages of ye ca bhudhan ca dhamman ca sanghan ca sarānam gato (' any man will take refuge in the Buddha, Dharma and Sangha': Dh.           190) so the word iti here is also implied. And the word iti is not always added when the meaning is really clear. And here, as in other passages, the meaning of the word iti should be interpreted as being added even though it is not seen in practice.      

32. Precisely because passages such as Anujānāmi bhikkhave imehi tānagamanehi pabbajjam (O bhikkhus, we allow [renunciation by] taking refuge in this Three Jewels Vin. I. 22) this is exactly what the 'must go' to ', then what has been specifically mentioned above,' referring to him as a place of refuge (refuge) for the purpose of showing whether the situation goes (§29) is meaningless. That is not where. This makes perfect sense. Why so? - Because the meaning of that is also basically understood; because the true meaning is well understood there, so it is understood, as well as the aforementioned, as if the word was added even if it was not. Zero     [25]  [argument] may fall into the spot of the stain mentioned above. Here is an explanation of what to do.

33. Go here according to the [path outlined in the route] 'And for the other two characteristics as mentioned in parallel.' (§10) This can be said as follows: the interpretation of the phrase 'The Refuge of Buddha' should be understood in the same way as the case of the two words 'Dharma Refuge Dharma' and 'The Precious Monk Sangha' Because here only to explain the two words Dharma and Sangha, we see a difference in meaning and words. After all, it just needs to mention the difference here.

34. Some people [argue] "Dharma" (Truth) is the Holy Path, is the result of this path as well as passing away. Our choice is only craving, but the Holy Path, which is the 'base' (Dharma), is the meaning here. Because this is created for those who are maintaining (dharana) to keep the holy path while witnessing the passing away and not allow themselves to fall into misery. And because this creates ( vidhāna) for  the attainment of ultimate comfort. And this is also expressed in the Aggapasada Sutta; we see the following record: 'O bhikkhus, as long as there is still the Dhamma to determine the Noble Eightfold Path, then this is still of considerable significance. ( A.  ii. 34), [ 20 ] etc.

35. A large number ( samūha)  consists of those who have attained the Four Noble Truths and consisted of the aggregates completely imbued with the retribution of the monastic life, the Sangha. Because of the harmonious nature ( sanghatattā)  in the unity of right understanding and the moral precepts. And this is because the Buddha himself said 'O Ananda, what do you think about this? The dharma was taught directly by the Tathagata after the teacher knew them well, that is, the four foundations of mindfulness, the four Right Effort, four as intentions, five rights, five powers, seven senses, and the Eightfold Path: Do you realize that, Ananda? even just two bhikkhus, and yet they also have different thoughts about this dharma? ( M. ii. 245) Because of this Sangha [in absolute sense] one must take refuge in the Sangha and the Sutta calls it 'worthy of giving, worthy of trust, worthy of offering, and worthy of respect. ceremony. As it is the ultimate blessing in this world ( M ..  i. 37; A. i. 208). At this time when anyone takes Refuge in the Sangha [in absolute meaning], this Refuge is not stopped, not disturbed by the act of respect for some types of [subordinates] such as for a group of bhikkhus or to the group of bhikkhunis (headed by the Buddha) or to a monk usually consisting of four, or even only one, under the guidance of Buddha.  

36. This is the difference. The remaining things to mention about the place of Refuge and second refuge should be understood as the above assertion under the indication of rupture and non-rupture and all that remains. Following is the explanation of the lines' And for the other two characteristics as well as the way described in parallel here ”.

37. Here we refer to [the lines] 'that we must show why the order of expression of these features is present' (§10) The word 'Omniscient One' (Buddha) is determined. clarify the meaning and comment out the first of the three rules by saying: Buddha is the 'highest being among beings (see A.  ii. 34); it is followed by the Dharma because that [Dharma] appears also because of the Buddha and the Buddha himself taught it; and we are finally the 'Monks' mentioned because these are the people who uphold and uphold the Dharma, or in other words, the Buddha is defined and interpreted as' The Old Man of Happiness for beings'; and 'Dharma' is mentioned next shortly because the Buddha himself caused [Dharma] to appear only for the sake of beings; and Sangha 'is mentioned last because the Sangha is considered to be a practitioner of the Dharma in order to realize that happiness. By [attaining enlightenment]. 'Being and attaining happiness [righteous attainment] is therefore the' reason for demonstrating why [the Triple Gem] is displayed in such an order.

38. Here again someone said: 'Finally, the Three Refugees must be explained by metaphor' (§10). [ 21] In this regard, I would like to present the following: Buddha is like the full moon; The Dharma he taught was like the light of the moon falling on it; and the Sangha is like the world is inspired by the bliss of the full moon. Buddha is like the rising sun; The Dharma affirms that, like the web of light of the Sun; and the Sangha is like the world has escaped from the darkness cast by the Sun. Buddha is like a man burning down a forest; France has burned the forest is defilement things like fire burned down the forest; and the Sangha, which has become a field of many saints because the Defilements have been burned down, is like a piece of land that has become a forest [ready to plant] because the trees have been burned down. Buddha is like a great cloud; Dharma is like rainfall falling; and the Sangha, in which the dirt of the Defilements has been washed away by the rain, is like the countryside on which the rain has washed away all the Distresses. The Buddha was like a trainer of races, the Dharma was like a means to control the horses and the Sangha like a bunch of well-trained races. Buddha is like a person who can eliminate darkness because he has eradicated the darkness of wrong views. Dharma is like the means to eliminate those shadows. And the Sangha has removed from those evil views. Like sentient beings who have eradicated all wrong views. Buddha is also compared to a surgical knife user because he had it removed again like the countryside on which the rain has washed away all the disturbing emotions. The Buddha was like a trainer of races, the Dharma was like a means to control the horses and the Sangha like a bunch of well-trained races. Buddha is like a person who can eliminate darkness because he has eradicated the darkness of wrong views. Dharma is like the means to eliminate those shadows. And the Sangha has removed from those evil views. Like sentient beings who have eradicated all wrong views. Buddha is also compared to a surgical knife user because he had it removed again like the countryside on which the rain has washed away all the disturbing emotions. The Buddha was like a trainer of races, the Dharma was like a means to control the horses and the Sangha like a bunch of well-trained races. Buddha is like a person who can eliminate darkness because he has eradicated the darkness of wrong views. Dharma is like the means to eliminate those shadows. And the Sangha has removed from those evil views. Like sentient beings who have eradicated all wrong views. Buddha is also compared to a surgical knife user because he had it removed The Dharma is like a means to control the horses and the Sangha is like a well-trained pack of races. Buddha is like a person who can eliminate darkness because he has eradicated the darkness of wrong views. Dharma is like the means to eliminate those shadows. And the Sangha has removed from those evil views. Like sentient beings who have eradicated all wrong views. Buddha is also compared to a surgical knife user because he had it removed The Dharma is like a means to control the horses and the Sangha is like a well-trained pack of races. Buddha is like a person who can eliminate darkness because he has eradicated the darkness of wrong views. Dharma is like the means to eliminate those shadows. And the Sangha has removed from those evil views. Like sentient beings who have eradicated all wrong views. Buddha is also compared to a surgical knife user because he had it removed [26]  the cataract sections are for delusion, and the Dharma is like the means to remove the illusion cataract; and the Sangha has wisdom [27]  have been removed from those cataracts. The Buddha is also likened to a great physician because he is capable of curing illnesses that include things that disturb the lurking under those afflictions. And the Dharma is like a properly prescribed medicine; and the Sangha, the mental afflictions of the public where afflictive illnesses have been best cured, just like sentient beings being cured by using the prescribed medication. Also Buddha is like a good guide; Dharma is like the right path leading to a safe land; and the Sangha is like the sentient beings participating in that path and reaching a safe land. Buddha is like a good talented man; Dharma is like a ship. And the Sangha is like sentient beings safely to the other shore. The Buddha is also like the Himalayas; and the Dharma is like the herbal herbs growing on it. Monks are like sentient beings who are liberated from sickness and disease because they have used such herbal medicines. The Buddha is like a giver of riches, Dharma is like wealth and the Sangha are those who have attained the property of the Deity (please read D.  iii 163) Like sentient beings attaining the wealth of Saints. [ 22] Buddha is like the one who discovered the hidden museum; Dharma is like that hidden treasure; and the Sangha are like those who discovered the treasure. Moreover, the Buddha is like an unwavering steadfast person who always offers protection from fear; Dharma is what protects us from all fears; The Sangha has felt completely protected from all those fears, just as sentient beings find protection from fear. Buddha is like a comforter; Dhamma is like comfort; and the Sangha is like a comforting being. Buddha is like a good friend, Dharma is like the advice of a good friend. And the Sangha is like sentient beings who have achieved all their goals by following those advice. Buddha is like a gold mine. And the Dharma is like the gold veins in that mine. And the Sangha is like sentient beings who have discovered the vein of gold in that mine. Buddha was like a prince bath again. Dharma is like water used to wash your hair. And the Sangha is one who has been bathed in a water bath, the base of faith, like a royal prince who is bathed carefully. Buddha is like a jeweler. Dharma is like jewels; and the Sangha is adorned with that true faith base, like a bunch of princes wearing those jewels. The Buddha was like an agarwood tree, the Dharma was like the smell of a tree emitted by the tree, and the Sangha like their fever was extinguished by using that base of faith, just like sentient beings were cured. cured from using that wood. The Buddha is also like a fortune teller; Dharma is like that fortune. And the Sangha, is the beneficiary of the inheritance of the faith, just like a group of children inherited from the inheritance of parents. Buddha is like a lotus in bloom; Dharma is like honey created by that flower. And the Sangha is like a hive of bees that are coming to take that honey to use. Therefore, in the end the Three Jewels are also explained by metaphors. '

39. And up to this point the methodology for the exegesis has been set up through the five stages beginning with the verse: "Because someone says, where, when and why. I see this Three Refuges? ” has been elaborated on its meaning.

The explanation of the Three Refugees ends here.

-ooOoo-

CHAPTER II

INTRODUCTION (Dasasikhāpadam)

1. The way of receiving the Dharma has been proved by Refuge. Following this little recitation of the Lessons, there are things we learn to cultivate called the Ten Realms presented here in order to show what things should be cultivated first so we can proceed to receive the Dharma. The following is the roadmap for interpreting the Ten Worlds:

2.

[ 23 ]. This is what those who published
where, when and why?
already know how to define and share
Next we also need to study
Confirming what is the doubting point
Due to the nature, where is the regulation
Including the sentence segment and the inner meaning.
I will also study at once.
For cross words to be used
Next, what is included in the five precepts
We need to keep in mind the following
Many meanings contained in it.
Then comes an explanation of what to do.
Both in simplicity and in so many ways pay
attention to the five precepts that begin with killing [28] through the object and how it is done. 

With interruptions as well as reprimands.
By the component plus the origin
Both life cause and action
By restraint, and the attainment of results
The following five things need to be analyzed and applied
And why must be set first.

3. Here, the Buddha himself declared the Decade, not the disciples, and so on. And he proclaimed the Ten Precepts at Sāvatthi.  in the Jeta forest, is the Kapilavatthu royal park after having given the ordination to Lord Rahula. The goal is to define the Ten Realms for the monks. To this, the Buddha said: 'And then the Buddha was then residing in Kapilavatthu as he had chosen before, and he set out for Savatthi, and after doing the above, he finally did to reside in Savatthi. He resided in the Jeta Forest in the royal Anathapindika park. On this occasion, .... [What happened to] the monks he asked them, "How much learning do we have to hold?" and they asked their gurus about this, the Buddha said, "Bhikkhus, monks, I leave the novices ten things to learn (the ten precepts) and the novices themselves must practice the ten This world. [ 24] This is what I have given you: stay away from killing (kill those with slightly shelf life) ... stay away from receiving gold and silver. . . ( Vin  . I. 83-4)

4. These [first confirmed in the Vinaya] should be understood here [for the second time] merged into the 'roadmap' to form a series of Buddhist Sutras compiled according to the Sūtra is as follows: 'The disciple practices the ten precepts and cultivates the ten precepts' ( D.  i. 63) and again [the third time.] in the manner stated in the Little Tantra by: Refuge [Tam] Bảo] (Ch. I §§7 and 16) ”' I would like to practice learning to stay away from killing ...' There is nothing but the lines' This is what we should know: by whom, where and where stars published '.

5. Now the first two things in addition to the fourth and fifth things are for both the male and novice perform, and are regarded as fixed practices. But incorporating articles seven and eight as one study and omitting the last, the entire [cross] except the last is only for the male servants as moral practice on the occasions they hold the Precepts (Uposatha Observance) and thus all of them are practiced together with the novices. That is' things that have been defined and shared evenly. The next is only for 'some' who do it.

6. This is the first five taboos' stemming from what is intrinsically suspicious of killing. etc .. always come from the heart [29] unwholesome that comes out, the rest are just taboos. merely from the suspicious things that come from the rules. ' That is why we assert that 'these things are regarded as suspicious in their nature', and the things that are suspicious of regulation.  

[1. Veranī-sikkhāpadam samādiyami in the Pāātiātātpā
2. Adinnādāna veramanī-sikkhāpadam samādayami
3. Abrahmacariyā veramanī-sikkhāpadam samādayami
4. Musavāda veramanī-sikkhāpadam samādayami
5. Surāmerayamajjappamādatthāna veramami-sikkyami.

7. The words I would like to practice learning ... (veramanī-sikkhāpadam samādiyāmi) are shared across the entire decade and so the interpretation of these words as a way to begin and meaning can be understood as General application for everyone.  

8. First, for syntactic language. This clears (crushes) all dangerous risks ( veram manāti [30] )  so this is the abstinence ( veramī);  The meaning here is to eliminate dangerous risk, eliminate it, and eliminate it, eradicate all dangerous risks. In other words, a human being with such tools will keep away from all risks ( veramani);  and so he published it in the following two ways [in this context] namely,  veramanī-sikkhāpadam & viramanī-sikkhapādam. This is the thing to be cultivated (sikkhitabba ), so this is the way to study ( sikkhā),  whereby we have to proceed ( pajjate) [31] so this is just an attitude (  pada);  and sikkhāya padam = sikkhāpadam ( a firm intention) the meaning here is only the means by which we reach the practice; In other words, this is the basis, the support is the foundation for the practice (sikkha). Key to shun the practice of this school, so this is something [in the form of first] ie foundation retreat, is veramanisikkhapadam, or, according to the method second is viramanisikkhapadam I totally practice ( sammā) precepts (ādiyāmi), so you practice what you learn, which means that you practice it with unintentional wrongdoing by keeping it intact and determined to keep it intact '(see A. iv) 56, excerpts             Thanh Tinh Dao  ch. i. §§44-50 / p. 51-3).

9. The meaning of abstinence from doing :( veramanī)  means to avoid (virati) in accordance with the mind of good sex (please read Vis. Ch . Xiv 1. §83 / p. 452. [ 25 ] However, There is also the supernatural abstinence as asserted in the Analysis in the beginning. 'When we are away from killing, take that opportunity any avoidance, abstinence, re-abstinence, sparing the lives of sentient beings living things, do not do, do not perform, do not violate, do not betray, eliminate collusion with .... ( Vbh,     285). But since the words 'I do' are mentioned here, it is appropriate to treat this as an action. This is exactly why this is mentioned above, abstinence is what corresponds to the kusala cittas of sex. '

Practicing:  there are three types: monastic, monastic, monastic, monastic (please read Ch. ix. n. 8 and Ps. i. 46). But in the context here what we intentionally adopt is the practice of gender, which includes abstaining from habits (please read Ch. V. §152 below), worldly meditation, jhana meditation, and formlessness , and the Noble Path, according to what is mentioned as follows "Dharma practice?" Opportunities in moral consciousness, worlds emerge sentence with joy and the appropriate operating position, ... Stay in contact opportunities that arise ... [Skimming see Dhs.    1] ... there is no distraction: these methods are cultivated. . . then what are the methods to be cultivated? In the case the monk progresses on the path of rebirth, the separation of desires, the detachment of akusala dhammas, the proof and the first meditation ... the fifth meditation ... there are distractions: these are being practiced. What dharma are being cultivated? In the opportunity to be reborn invisible world. . . non-fiction sentences ... non-distracting. These dharma s are also cultivated. What dharma are being cultivated? In the opportunity to practice Jhana super meditation leads us to escape the cycle of birth and death .... there was also distraction at the same time: these are also cultivated ( Vbh. 290-1). The status quo [the ten precepts] as a means of achieving any kind of cultivation practice, on the contrary, is the basis, support, and basis for the practice. That is what learning is; At this point the Buddha said, "While we are cultivating and developing the seven faculties supported by virtue, we are based on virtue." ( S.  v. 63) etc ... so with the syntax and the meaning we make a common explanation for the entire ten things that share this meaning. '

10. Here comes the saying: “Later on in the first year of the schooling in which we have to be fully aware of the meanings that these schools have conveyed. Then later to explain we have to go through the uniqueness etc ... just pay attention to the first five precepts beginning with abstinence from killing. Through both the object and implementation. Through discontinuity, innocence, through part, origin, through sensation, sensation, and action. Through abstinence, and through results as well. ' [ 26 ] and in that, this is confirmed as follows:

11. Murder, first; A slightly shelf-like thing is a aggregates related to the right network, or a living being described arising out of that principle. In the case of a [creature] when we know that creature has a life, then 'we will intentionally kill that creature and the killing action takes place at the body of the body or the subject and the process of ending the destiny. takes place'.  

12. Taking away from giving: 'what is not giving' is taking possession of [such as property] of another person, when there is no punishment that happens when that person does so, or even that person. Don't feel guilty at all. Here, in the case of the possessions of others, when someone knows that the possessions of others, 'still possesses themselves, deliberately stole another's, this takes place right now. the body is good or even the mouth, and a positive process of taking possession of that thing will happen.  

13. Prostitution ( non-virtue; abrahmacariya ) is not the highest virtue type; This is intentional crime when there is an opportunity to do what is not in accordance with the magic. [Intentional] takes place in the subject body form sexual intercourse including sexual intercourse.  

14. Speech: 'lying' means using words or body means to conceal the meaning [of the person] giving in order to deceive others; but a lie is evil with intentional deception, taking place at the body or at the mouth, taking place in the form of [a form] of bodily behavior or words intended to deceive others.  

15. Opportunities for drinking spirits, wine and intoxicants : here there are five types of brandy: barley wine, bourbon, rice wine, yeast wine, and mixed with other additives. . There are five types of wine-related: wine made with flowers, fruit wines, sugar wines, bile wines and wines mixed with additives. ( Vin. Iv. 110). Both types are intoxicants (majja) in the sense of creating addictive substances (madanīya); or vice versa regardless of what substance causes an addiction, drinking these things makes people become insane ( matta) and easily beard ( pamatta) known as intoxicants. The opportunity makes us negligent neglect ( pamādatthāda) main         is to drink those things into your stomach. We call such things, because they are the cause of the illusion of insanity  , and easily ( madappamāda); The result of what we understand is that the "opportunity that makes us sloppy, easy to carry around" is the intentional drinking of strong alcohol, wine or intoxicants, intentionally drinking those things happening right at the body of the subject. (please read Ch. v. §153 below). [ 27 ] This is the first explanation of the five precepts that begin with avoiding killing.

16. “Through generals, etc .. ': here we can ask the question: But then what? Is it especially the only killing is due to the sole domination of the victim or the murderer or the means or the intentional etc. .. Or is it that some of the multiple characteristics dictates these tasks? and [as is the case] where any other residual learning begins with the crime of taking others (stealing)? Or is it not so? So, what factors determine these offenses? First, if the single character decides to [kill] or any other offense in the cross world, then in the case of multiple killers killing a single victim, or a murderer of multiple victims, or when many of the victims killed by a single vehicle must first kill themselves, Or is there a single intention to create the means to harm the lives of many victims, if so in this case is only one murder committed? But if this mass trait determines the mass of the victim, then when a slaughterer uses a single means of killing to kill one victim and actually kills a lot of victims , or when many slaughterers use multiple means to kill two people like, Devadatta, Yannadatta, Somadatta, etc. for example ... they actually kill only one Devadatta or Yannadatta or fake victim. Somaddatta, or when a victim is killed by a variety of means starting with the murderer himself, or when many intentions stem from the means to cut off the network of a single victim, [32]  then this should be confirmed, and in the case of murder and in the rest of the studies. [33]  this is confirmed as follows: here, first in the case of the killing of many organisms, the individual and collective characteristics are determined individually by the individual or collective characteristics of the victim [on the one hand] other] and murderer, etc. while individuality is determined by the individuality of both. But taking the victim's life is linked to the murderer, etc., while individuality is decided individually in both of these factors, collectivism is determined by collectivism in both or only. one of many factors; because accordingly, when many murderers kill a lot of victims by one or more means, by bows, arrows, spears, etc. killed; and when only a single killer kills multiple victims either by using a single means or with different means, or by a single intent or with a variety of intentions originating from that means. There are many murders; and when so many murderers kill only a single victim or by one or more of the above, there are many murders of creatures. This method of reasoning also applies in cases such as taking from other people and other learning things. Therefore the interpretation should be interpreted here as through [individual decisions, etc.]. and when so many murderers kill only a single victim or by one or more of the above, there are many murders of creatures. This method of reasoning also applies in cases such as taking from other people and other learning things. Therefore the interpretation should be interpreted here as through [individual decisions, etc.]. and when so many murderers kill only a single victim or by one or more of the above, there are many murders of creatures. This method of reasoning also applies in cases such as taking from other people and other learning things. Therefore the interpretation should be interpreted here as through [individual decisions, etc.].

17. [ 28 ] 'Through the object': among material [material] kills there is the object of life, while taking others, committing prostitution, and having a chance to drink alcohol and intoxicants, there are other objects defined in a different way, including one [of the six foreign countries] beginning with origin. [34]  Lie has the object of being because it appears randomly on the [being] in question. According to some people: prostitution also has the object of beings and so too while taking others also has the object of being sentient beings. However, the aforementioned two things happened randomly on those beings, just because the practices [in which the evidence was described originate] were not by describing the essence [precisely in case of lie] [35] this is the explanation should be thoroughly understood about the object.  

18. 'By doing' the abstinence from abstinence from killing, and the rest, are done only by the novices in the presence of the bhikkhus. But a male can also be done when alone, or in the presence of others. And they do it for themselves when they do it themselves or when there are many others. Now when a person is performing with many people or only doing it separately, his abstinence is individual and so will his or her intentions. However, they are still described as being done individually [36]  According to different missions. But when we do this separately. Abstinence also has five characteristics as the person's intentional, so we should understand this problem so, the explanation here is how to implement [abstinence] this.

19. 'Through discontinuities' in the case of novices, when one thing is broken, everything else is affected; because that for Sa-subjects is the failure. (please read Vin. iii. 1 tt.) as well as all the other monks. But responsibility for action   [37]  it only exists where the person has actually violated it. In the case of those people who are homeowners, when something is broken, only that is broken and the consequence is that all five of their precepts will be effective immediately after being maintained. again. However, some people think that 'when they break a particular thing separately, it is broken, only the only one that has learned it. However, when it is done as if "I have learned this precept, it consists of five elements", then when one gender is violated, the whole year is also broken. Why so? It is due to the uniqueness of that implementation. -; but then responsibility for that action [38] only exists in the very thing that violates it. ' This is exactly how we should understand breaks.  

20. 'Through reprehensible character.' In the case of creatures, in particular animals that do not possess superior traits, killing them is relatively less reprimanded, in the case of animals that are small and worth controlling. more responsible for the killing of larger animals. Why so? Because of its larger physique, the means used are also more needed; and when the medium is equal, it depends on the larger extent of the object, [namely, the creature]. But in the case of man, etc., is endowed with special qualities that kill an [relatively] creature less reproach in the case of a person of less special quality; [ 29] and when having the same number of qualities and having the same physical size, then the reprehensible characteristic will be inferior, so it should be understood that: in relatively things there is less defilement and there is a The positive process is accepted, and more reprimanded in the case of more violence. The same goes for the other. But unlike the killing of creatures, etc. [nature of reprimand] varies somewhat depending on the opportunity because it is easy to drink because of strong drinking, wine and intoxicants always deserve a heavy reprimand. masonry. Why so? Because that prevents the Noble Noble Truth by creating insane in people. This is something that should be construed as reprehensible.

21. 'By means': in the case of killing an organism, six types of means must be used: killing by hand, killing by giving orders, killing by throwing stones, killing by fixed tricks, killing with magic, and killing with magical power.

22. Here one punch we direct or indirectly inflict on someone is killing 'with our own hands.' And the means are our hands. That again has two types: to control whether or not to direct the punch on that individual. Here in case that person controls the punch towards that individual. He is responsible for the act of killing, only when through the death of the person the punch is directed. In the event that he did not do so directly, but he also died [then must also be responsible for his death] due to the punch being the cause. And in either case the creature died directly from the punch or later died from illness, the person was also responsible for that action right from the moment the punch was performed, and after the strike. punch that with intent to kill, where the creature did not die and then the punch followed with a different perception was inflicted on that object, but still did not lead to death, then if the creature died from the first punch, then the person The other is responsible for his actions. In this case there is no killing caused by the second punch. But if the creature dies from both punches, then that person is responsible as in the case of the first punch. If the person does not die from any punch, there is no killing in this case. This method is also applied when multiple people perform a punch on a victim. And then the responsibility for the behavior lies in: the punch of someone who caused the victim's death. then the other person is responsible for his actions. In this case there is no killing caused by the second punch. But if the creature dies from both punches, then that person is responsible as in the case of the first punch. If the person does not die from any punch, there is no killing in this case. This method is also applied when multiple people perform a punch on a victim. And then the responsibility for the behavior lies in: the punch of someone who caused the victim's death. then the other person is responsible for his actions. In this case there is no killing caused by the second punch. But if the creature dies from both punches, then that person is responsible as in the case of the first punch. If the person does not die from any punch, there is no killing in this case. This method is also applied when multiple people perform a punch on a victim. And then the responsibility for the behavior lies in: the punch of someone who caused the victim's death. This method is also applied when multiple people perform a punch on a victim. And then the responsibility for the behavior lies in: the punch of someone who caused the victim's death. This method is also applied when multiple people perform a punch on a victim. And then the responsibility for the behavior lies in: the punch of someone who caused the victim's death.

23. An order [given] made after a decision is considered a means of killing. Here too, the responsibility for that action should be followed in the same way as we assert in the case of 'killing a certain creature' and the law clearly states that it should be understood in six ways. as follows:

Where is the object, time and place.
Instruments, postures and the type of acts performed
These are the six types of 'commands' required
To create acts of killing.

[ 30 ] Here, the object is the creature that is handed out. Time is the time that is fixed in the morning, at noon or in the afternoon. etc .. and the time included, when you were young, with all your might, etc ... [39] The place is a village or a neighborhood or in a forest or intersection etc ... ' the weapon 'is the sword, the bow and arrow, the spear, etc.' The 'posture' can be the standing, sitting ... position of a murdered creature or of a murderer. 'Kind of behavior' can be stabbing, cutting, slashing or fake 'shaving' (skinning) (please read M.    (I 87) etc ... if the murdered subject is wrongly executed and the murdered subject is different from the one who ordered the killing, the issuer is not responsible for that conduct. But if the object is true for both the one who gave the order to kill and the person to give the order: to the person who gave the order: at the time of giving the order and the victim after the order was issued and died, it is the same as the 'time' factor. space ', and the rest.

 24. 'A weapon as a means,' when 'an attack' is performed for the purpose of killing by launching or throwing something hit the body or part of the body of the person harm. This issue has two aspects, the knockout or the indirect approach of the victim and the responsibility mentioned here is the same as mentioned above.

25. 'By a fixed procedure' as follows: dig a trap [probably to poison the thorns so that the victim can step in, place poison near the victim, [treat improperly] drugs, poison, or mechanical means, etc. whose goal is to kill. This also includes two factors, which are organized or directed to [that individual] or not targeted at the victim. As a result, the responsibility for that behavior should be understood in the way we have asserted above. But there is a little different. When setting a trap or anything that may be presented differently from the owner. [40]  Even if that trap was raised by renting or free. If the victim dies in such a condition, the responsibility for the act rests solely with the employer. Even if the trap is destroyed by the person or another person and the leveled land is removed if the person removed it or the person who digs the tree after having dug it up again due to the leveling rain or muddy after the rain and anyone who passes by being slipped or bogged down and dies is the responsibility of the employer only. But if the person who received such an order (from the employer), or from someone else, digs out and someone dies because of that, the responsibility for that action rests on both of them. both the employer and the person performing the job. Only in cases where the stump is planted there and the soil is hardened again so that the implementer is released from responsibility. The same goes for what is inserted (for example, poisoned spikes) in order for the victim to die and so on. should be understood to exist until something happens.

26. [Using spells] as a means' is the recitation of mantras and magic aimed at creating death for beings.

27. "Magical power as a means" is to create transformations with magical power that perform that action, such as sharpening ivory, etc. tools etc .. [41] 

28. In the case of taking others (taking what is not given) [ 31 ] the main means are what is started to perform 'by hand,' or 'execution of orders' which are attributed to the five thieves' headings. stealing by force, by robbing, stalking, intrigue and by kusa grass (please read Vin. v. 129); The classification of these should be understood in the manner asserted above.  

29. In the case of what is done with unchastity, it is only by the person who committed the crime and not by the execution of orders or anything else. what's used as a medium here.

30. Through part payment; in the case of killing there are the following five genera: sentient beings have life, [the violator] knows that sentient beings have the nature, the mind to intentionally kill, to attempt to kill; there.

31. In the case of theft, there are 5 items as follows: possessions of other people [wrongdoers] know that the possessions belong to others, mind intentionally stealing. Tried to make a theft, got that thing.

32. In the case of prostitution (unchastity) there are four limbs: That is: the offending object appears, the willful lustful mind (violator) has the physical means ready to do the job. There is and there is agreement in that behavior.

33. Like the other two things: because in the case of lying, there are four limbs first: there is an untrue thing, there is a deliberate deception involved in that object, an attempt to lie and a hint to happen out to deceive others.

In the case of drinking alcohol and intoxicants, there are also four cases: first there is one of the substances that starts with alcohol, having the desire to make drunk and when the drunk has been drunk and This is why interpretation should be interpreted as a crime.

35. 'By origin' killing, stealing from others, lying. There are three origins, namely: by body plus mind, by speech plus mind, and by body plus speech and plus mind. Prostitution has only one 'unique origin' namely, with the body and the mind. Drinking alcohol has two specific origins: body and body plus mind  [42] . This is an explanation of the origin to be understood here.

36. 'Through life' of killing is only corresponding to life of suffering. To take another person's correspondence with any of the three types of feeling, is the same in case of lying. The remaining two types correspond to sensation, and non-touch. This is the explanation that should be understood from the perspective of longevity.

37. 'Through the basis': killing and having ignorance and anger are the [original] [ 32 ] steals and lies with greed and delusion as the basis. The other two types have greed and delusion as the root cause. This is how we explain the root cause.

38. The 'karmic action' of killing, stealing from others, and prostitution are always karmic and always reach that karma completion. Lying is always a karma; but what is really hiding a meaning is the fulfillment of the karma. [43] Drinking alcohol easily and intoxicants are always professional. This is exactly the explanation of the action karma that should be understood here.  

39. 'By abstinence' ( virama): Here we can be asked: When someone abstains from killing, what does he gain by abstaining from it? - We can assert the following: first when a person abstains from doing something, he abstains from doing it himself or does not perform on others unwholesome acts in killing, and things another is left. - Depends on what? It just depends on what the person abstains from and the second when someone abstains from habit, he abstains from impartial behaviors to what has just been confirmed - depends on what again? - Only depends on the object. As stated in article (§17) on killing and the rest (see §17). However, some say that 'the person abstains from drinking alcohol and intoxicants only depend on the determinants related to drinking, spirits, wine and drugs; what they abstain from taking others and not lying depends on both factors: decisions and sentient beings, that person steals and lies; and abstaining from abstinence and killing depends only on sentient beings. [44]  But others, who hold the view that 'if so, are realizing one thing, are doing something else, and that person may not know what they are ignoring'. disagree, and again say 'what they abstain from depends only on unwholesome behavior combined with killing, and the rest. They skipped not taken. ' This is incorrect. Why so? because it is neither based on presence nor external factors; because in the analysis we read about the thing related to learning, after asking the five things learned how many virtues 'how many unwarranted dharmas?' when the answer was given from the beginning 'those things are only good, can correspond to the pleasant life ...' (we see confirmed ... as) that there is a current scene with a foreign scene. part and also present and external scenes. (please see Abhidhamma Mātikā Triads  in  Dhs.  tr. 2) In conclusion: what does not apply to abstinence depends on the unwholesome behavior of killing itself, etc. Here comes the question of being aware of something, while the person that does something else and so the person is not aware of what he is ignoring does, 'we can assert as follows: When someone does what is happening by completing a task there, we are not saying: 'he realizes one thing [ 33 ] and does another. ” Or suppose 'he does not know what he has missed doing'; [opposite],

The Noble One who cultivates the right path
is a good example, but that
depends on the Immortal Dharma which
is all the evil dharma that he or she eliminates.

This is exactly what is explained about abstinence.

40. 'Through the result' all these actions that begin with the killing are producing results which lead to suffering which is the inevitable result [related to rebirth] and [in the right karma] in the human condition. they produce undesirable, undesirable and totally uncomfortable results in the future life where their present life also produces lack of courage, etc. as a result. In the same way, we can understand right from the beginning the act of killing that the slightest result of all sentient beings is leading to a life of longevity in man '( A.  iv. 247-8) which is the explanation If you like it, you should understand it as a result.

41. In addition, the explanation of abstaining from killing, and abstaining from the remaining things can be known through their origins, sensations, sensations, actions and results, as follows:

The entire abstinence comes from the four origins, namely, from the body, from the body plus consciousness, from verbal plus mind and from body plus speech and mind.

The whole life either corresponds to the pleasant feeling or corresponds to the non-pleasant feeling.

The whole cause we have no greed, no yard makes root cause or no greed, no yard and no ignorance, makes root cause.

[As for the action] has four karmic, while abstaining from lying is the industry; and at the time of the right path, and when they come from the mind, all these things are also considered as karmic action.

42. [As for the results] the results of abstaining from killing are all considered as the peak of life, the peak of the circumference of the peak, the peak of the speed, the point. Sure, elegant, easy to teach, pure, courage, great power, pure and simple words in the world. Is a syndrome without a cockroach without shyness, not abusive, exempt from death caused by other people. Long life support, good shape, good body, unaffected, not bored, not separated from loved ones, longevity, etc.

43. As a result of abstinence from theft, there are large assets, abundant corn assets, countless wealth, increased assets, consolidation of existing assets, and quick acquisition of desired assets. want, without damage to property caused by the king foreclosure, from robbers, floods, fires, and by the heirs reluctantly. [ 34 ] gained assets are not shared with others ( please read Ch. viii) head of the world to riches, ignorant of what does not exist (alms, etc., please read M. iii. 71, 78) and have a comfortable residence.  

44. The results of abstaining from prostitution are things like: getting rid of all enemies, being loved by everyone, having food, drinks, clothes, shelter, etc. comfortable, free from fear in misery, unable to reincarnate into a female, or asexual, out of anger, upright, not disappointed, not discouraged always has affection for men and women female, successful in all talents, has good character, no anxiety, no fear, no separation from relatives, etc.

45. The results of abstaining from lying include the following: clarity in everything, clear and sweet words, regular teeth, not too rigid, not too skinny, not too short, not too tall too, refreshing to touch, with the smell of a lotus flower coming out of the mouth, the desire of those in the same group to listen to oneself, lovable in words, a freshly pink tongue, like a lotus flower, without distraction , (proud) not egotistical, etc. [45] 

46. ​​The results of abstinence from alcohol and intoxicants are listed as follows: quickly identify tasks performed in the present and future, continual mindfulness, and escape from dementia , get intellectually, don't leave work for tomorrow, don't be foolish, don't say silly words, don't be intoxicated by intoxicants, can't be confused, don't get confused, don't be scared, don't be shy, don't be too be bold, not jealous, always believe, get rid of cruel and rough words and bullshit, get rid of dull day and night, be grateful, be thankful, don't be mean , immeasurable, virtuous, upright, not angry, have a lie, have a lie, have a right view, have great wisdom, be wise, have an education, be wise in developing distinguishing good from harm, etc.

This is an explanation of how to abstain from killing and killing, etc., can be known by the root cause, feeling, sensation, action and result.

47. Here we mention the five abstinence should show how.  And how it works, why we review it from the bottom up, why we review it from the top down 'these are notes about the meaning of the last five things in the Ten Worlds.

[6. Vikālabhojanā veramanī-sikkhāpadam samādiyāmi
7. Naccagītavāditavisūkadassanā veramanī-sikkhāpadam samādiyāmi
8. Mālāgandhavilepanahāranamandananvibhūsanatthānā veramanī-sikkhāamāāamāmāāā.
9. Uccāsayanamahāsayanā veramanī-sikkhāpadam samādiyāmi.
10. Jātarūparajatapatiggahan veramanī-sikkhāpadam samādiyāmi.]

48. [At first] what is analyzed in the commentary of the five studies [ 35 ] has been analyzed above and what must be analyzed in the next five precepts. This is the structure of those five things learned.

49. ['Through the object'] is like the first lesson, the object is the opportunity to drink alcohol and intoxicants, and the object is the determination of one or more countries to begin. it is the same with the country of origin (§17) due to punctuality and the arrangement of objects should be understood in the way described above for the rest.

50. 'By doing': anyone can observe these five precepts, whether novice or near-male, like the first five precepts (§18)

51. And "through the element ': too, like what we have affirmed above in the classification of killing, etc. (§30-4), so here are four genera: in in case of not eating at the right time. They are: not at the right time, the time allowed to enter midday for certain permitted foods, the way food is ingested, and not insane (eater). (please read Vin. i. 251) The explanation of these elements is the same as that of what remains of the five precepts.  

52. ["Due to birth"], and the same as above, through birth, the chance of drinking alcohol and intoxicants originates from two factors, namely, by relatives and by relatives. (§36) So eating on time is the same. The origin of the remaining things should be understood as mentioned above.

53. 'Through feeling' is the same as above, through feeling and theft, we have the same likeness with any of the three types of feeling (§36) for eating punctually and corresponding to the feeling Longevity should be understood in the same way as above.

54. 'Through the cause' as well as in the practice of greed and delusion is the root cause, here we eat on time. And this has a number of other causes. The classification through the cause can be understood in the same way as the remaining precepts.

55. 'Through behavior' is the same as killing, there is also a behavioral element (§38) here too in the case of punctuality and what's left, except for receiving gold and silver. Can be career or password, career. But what happens in the body and the subject is simply a way of being [46] , not a perfect karma.  

56. 'By avoiding.' like a person who abstains from abstinence, due to one's own actions or that of others, in killing and many other things (§39). Also here he abstains from any unwholesome behavior including not eating after midday (eating at the wrong time) and also abstaining from anything that is good.

57. Like the first five things of study, these five abstinences also have four origins, namely, through body, plus mind, through speech, speech, and body, plus almost all of them. with the corresponding life with non-stray and non-misery are all based on craving, aversion (and ignorance is the root cause and a variety of results as desired 42-6). So this is what 'needs to be analyzed about these remaining five things.

58. 'And a special application.' Then the reason why we revisit the lower part and have to skip the upper part. ' (§ 2)

[ 36 ] Eating punctuality (vikālabhojana) is eaten when passing the noon. For this meal ( ghojana) when the time allowed ( anunnāata kala) has passed ( Vitikhanta), that's why we call it 'eating time' ikālabhojana). Starting from such a place to eat.        

59. Dancing, singing, music, and puppet performance (naccagītavāditanvisūkadassana): here dancing is any kind of dance; Singing is also any kind of singing. Music is any kind of music. And the puppet show is a certain puppet show. Or puppet performances or any kind, with the goal of making the participants corrupted about what can be abused. Because it facilitates the emergence of defilement (defilement). The compound words naccagīta vāditavisūka dassā include the words nacca gita ca vadita ca visuka-dassana.      And here the explanation of the 'puppet show' must be understood in the manner as asserted in the Brahmajala; because in that sutra we are known 'while having some respectful and virtuous monks, having had enough to eat and feast on what is given by the followers of almsgiving, seem to like going to see puppet theater again - that is, , dance, sing, music, and dance on the floor [47]  playing ballad, playing clapping music, playing simbal, playing drums, pantomime, playing goat, sheep fighting, chasing game, playing bamboo knocking game, washing bone game, fighting elephant game, horse racing, buffalo fighting, bullfighting, goat fighting, sheep fighting, cock fighting, quail fighting, dog fighting, gay fighting, fish fighting, wrestling, military training, military parade, military training, military maneuvers , or any kind of game Buddha Got Dam (Gotama) refrained from participating in these performances (D. i. 6) or there is another explanation: dancing, singing and music understood in the affirmative sense as above, is also the same performance (visuka) including games such as dancing, singing, and music (naccagītavāditavisūkān) and watching performances including dancing, singing sing, music (    naccagītavāditavisūkadassā).  So [in later interpretation] while watching and listening 'should really be talked about, but only in such passages.' And so that monk had wrong views and things wrong. ' ( A.  iv. 226) 'seeing also includes an objective field, which does not take place in the eye-door, so listening is automatically asserted here by the word' seeing '.

60. The error only occurs where anyone sees it after approaching because of the desire to see it. But if the person is standing, sitting or lying down and appears in sight, while walking and seeing those things, when defilement arises, he does not transgress. And we should understand that it is not illegal to apply the Dharma to the song, but it is not illegal to apply the song to the dharma.

61. [37] In the case of wearing a garland, makeup is applied to the cushioning and richness (mālāgandhavilepanagdhāranamanadanavibhūsanatthānā) three words starting with garland ( mālā ) should be explained appropriately with the three words 'starting with the word' worn '( dhārana). Here garland ( mālā ) is any kind of flower. A perfume (vilepana) is any preparation made by applying [materials] for oily purposes; and all the remaining stinking smells as if they were tan powder, incense, etc. are gandha smells . None of these are allowed to be used for makeup (mandala) as a charm ( vibhusana).        However, these are used for medicinal purposes. And when there arises the goal of offering things that are not allowed in any way. [48] 

62. The benches are too high (uccāsayana): this is all that exceeds the allowable height measurements. High seating (mahāsayana) are couch types and beds are not allowed to use [oversized] without any such type being accepted     [49] for ever use.  

63. Gold (jātarupa) this is precious metal ( suvanna). Silver (rajata) is a kahāpana, or it can also be a metal māsaka coin or a māsaka coin made of wood or a māsaka coin made of earth or any currency used in trade. sold everywhere. Both types are jātarūpājata. (c demonstrates how these two are a lumped together word). Receiving (patiggahama) is receiving that money in any form; and this is not allowed in any sense.             

This is the special reason [for these last five things] as we have been affirmed.

64. Also, these ten things are of low type when done with not high education, or with need, mind or competence not high enough, [50] . Being of an average type if we practice with sex of an average type; and belong to the upper echelon if there is such high level of enthusiasm. etc ... or vice versa they can become inferior once suffering from afflictions due to craving, wrong view. Conceit; they are of the average type without such disturbing emotions. They are of a high-level form, once assisted by the intellect in any situation. They are of low type when we practice due to the incompatible kindness; they are of the average type when done due to the kusala cittas of mutual interest and conduct. They belong to the superiors when done with kusala cittas, corresponding to the mind and without conduct [51]   That's why we have to revisit the low-end feature and why the high-end feature must be added.

65. Here comes the Commentary Roadmap, given in the six verses beginning with the phrase ' This is what the person who announced, where, when and why ' has been annotated in full. meaning. 

The commentary on the ten things learned in the Little Tantra commentary ends here.

-ooOoo-

Chapter III

THREE TWENTY TWO

l. We now begin with the subject of meditation of the thirty-two bodies in the human body, which is a treatise on the practice of samadhi, etc. by taking advantage of the body parts to recite the Body ( M.  Sutta 119). ); Vis. Ch. viii). [ 38  When a good son has attained virtue and has purified means by practicing the Ten Precepts the way we have asserted above, this meditation is purely purposed in his purpose. , also aims at tu progressive goodness. This meditation was never published except after the Buddha appeared and this meditation was outside the scope of any sect. The Buddha ordered the implementation of these meditation subjects in many ways in many different Suttas such as the following 'bhikkhus' when a Dharma practice and practice leads to many effects, great benefits, and receive absolute security from fusion and many mindfulness, be fully aware, attain knowledge. Present residence, proving and liberation. What is that dharma? This is the body of mindfulness. '( . I. 43). And so 'the Bhikkhu khưu' who has not tasted the concept of body. He has not tasted immortal. [The person who enjoys the body of mindfulness sees that person taste immortality]. They have tasted ... was too weak ... were not easy ... they missed the opportunity ... they saw immortality and they knew how to practice mindfulness' ( A.  i. 45) .and this meditation has been passed down as follows' O bhikkhus, how can a monk from a monk proceed to recite mindfulness? ... and more, O bhikkhus, a bhikkhu looks into the body from the heel up and from the top of the head down and realize how much of the impure defilement inside the body is covered as follows: [Kesa Loma imasmim atthi Kaye Nakha danta taco mamsam naharu atthi atthiminjam vakkam hadayam yakanam kilomakam pihakam papphasam antam antagunam udariyam karisam pittam semham lohitam Sedo Medo assu Vasa khelo singhanika lasika muttam)  in this body composed of hair, hair, nails, teeth, skin; meat, tendons, bones, bone marrow, kidneys; heart, liver, tissue behavior, spleen, lungs; large intestine, small intestine, abdomen, stool; bile, sputum, pus, blood, sweat, solid fat; tears, liquid fat, pus, saliva, nasal mucus, mucus in joints, urine '( M,  iii. 90) and [ matthake matthalungam ]' brain in the head ' ( please read Ps. 6-7)   including the 'brain' in the skeletal tube as we see it in various contexts. [where this description appears]. So here is a commentary on what that meditation means (the subject of meditation).

2. In this document, there are many ways that are believed to be true. In this, in this place, is described as follows' from the heel up and from the tip of the hair down and what is beneath the skin contains a lot of impurity ... Body: is a physical identity; precisely because it is a physical body we call the ' body' ( kāya ) because this body is a cohesion of lots of unclean things. ' It is because of such disgusting things ( Kucchita) as the hair on the head, etc., comes from this body. ( āya)     

2. Hair, ... to the brain:  all these things start with the hair on the head including up to thirty bodies [constituting the body]. The composition of these components should be understood in this way: In this body there is hair, hair.

4. [ 39 ] What do these ingredients mean? That is, no one urgently studied this whole body from the feet upwards, starting from the top of the head and starting from the skin surrounding it, finding any molecule. any pure, like a pearl, or a crystal, or birch, or aloe vera oil or sandalwood or saffron, camphor, talcum powder etc. is all the dreadful filthy stinking things including the hair on the head, the hair on the body, and the rest.

This is the first commentary on the structure of the words here.

5. We should now interpret this glossary as follows in order to advance the indefinite headings [52] [before dealing with anything related to color or other properties].  

6. [When a good male son], as a beginner, has purified his means by accomplishing the conduct of virtue divided into the practice of the ten precepts, abstaining from killing and remaining again. Also want to participate in the practice of meditation section consists of thirty-two bodies that make up the body. Feeling you have obstacles including accommodation, kinship, property, class, [disciple] [supervising the construction of a house] a scheduled journey, close relatives, books, or illness , along with the obstacles of magical power or the problem of good reputation, creating ten types of obstacles (please read Vis.  Ch. iii, .§29 / p. 89). Now these ten obstacles should be removed by eliminating worries about accommodation, tribe, wealth, class, relatives, reputation, by not caring about house construction. , to travel, and to books and by curing any illness. Then, while the person has removed obstacles without cutting back the eager to give up, while at the same time never gives up the moral precepts stated in the Vinaya (Law) related to the small laws rekindled [53] by pursuing a [restrained] way of life brought about by the self-closing [54] of the culmination of life. Following the action in accordance with the instructions in the Law (Vinaya) [55]      He should approach a guru who will give him a meditation subject and this guru is considered to have the special analysis of 'Sutta' and 'marking' [56] or This master has one or several of the necessary limbs. And the student should become acquainted with the intention [to study the meditation subject after he has become familiar with performing those [prescribed] duties.  

7. The guru should be aware of his own faculties and dispositions, both in temperament and in determination if the meditation is appropriate for his disciple, if it is appropriate, the guru can give the student [this meditation topic] briefly one by one. If the disciple is residing with the guru in the same temple; [ 40 ] or if the disciple wants to reside somewhere else, the [guru] can explain that meditation to the student to every detail [frankly, point out] by explaining what to eliminate. , what to identify, etc. explain the goal and show only through the commentary on what is appropriate for sexual desire, etc. and how to classify this temperament.

8. When the disciple has learned about the [text] of the meditation topic, along with the goal and its classification, then with the permission of the guru, the disciple can go to live somewhere else . When the disciple does so, you should avoid going to live in eighteen locations that are supposed to be shunned as follows:

A spacious place, a new
place, a place of collapse, a place near the road,
a place with lakes, or luxuriant foliage
with flowers, or where people are looking for a
place in a city, a forest or a field cultivate rice in a
place where people argue, fight or in a
remote port , or in the remote border area
where it is not appropriate or lacking in meditation.
Here are eighteen examples that the wise
need to recognize and not allow themselves to be accommodation,
as well as any ghostly path.
(Thanh Tinh Dao, Ch. Iv. § 18, pp. 122-3)

And the disciple should stop at a resting place with five elements described as follows: 'And what is the resting place with five elements, bhikkhus? Here, bhikkhus, (1) a place of residence that is neither too far nor too close [to the alms retreat] and has convenient access. (2) A little frequented place during the day and in at night, a place with little noise as well as loud voices. (3) Little contact with gulls, flies, wind, not too much sun, and cows. (4) Anyone who lives in the property can easily obtain clothing, alms food, accommodation and essentials plus medicine for treatment. (5) At the resting place is also the abbot of the elderly, knowledgeable bhikkhus, who uphold the Sūtra, the precepts, as well as the rules [57]  and sometimes someone would ask them questions, "Lord. What is this about? What does that mean? ” Then the monks will be ready to reveal what has not been disclosed, explain what has not been explained, and remove doubts about many dharma methods that arise. Bhikkhu khưu, this is the place where there are five elements of peace. ' ( A.  v. 15)

9. When the disciple has performed the whole task [related to meals, etc.] the disciple must re-examine the risk of craving and the blessing of eradication and the disciple should imbue his mind. with confidence by contemplating on how the Buddha truly enlightened the Dharma. [ 41 ] and actually establishing the Sangha what a true path is really.

10. Then the disciple can work on progressing to 32 bodies without leaving the seven skillful knowledge has been confirmed below:

Both in speech and in mind
through color, form and
place orientation and demarcating
the wise people learn in these seven ways.

Or extracted from the seven types of skill [58] the effect is confirmed as follows: (1) obey the Sangha precepts. (2) not too fast, (3) not too slow, (4) should avoid distraction, (5) pass the description, (6) by giving up, (7) through an appointment (etc.) with the three Suttas indicated '.  

Only in this way is there no other way a person who has entered the path of Dharma cultivation can cultivate thirty-two bodies.

11. At this point, starting from the beginning with the "Five-skin group" should be mentioned first, even in case someone has understood the entire Tripitaka and should be recited immediately. Start with 'hair, hair, ... and when you get used to it, recite back with' skin, teeth ... and when you're good at it, apply it both ways, going forward and back again . [This chanting should be done with a loud reading aimed at cutting off but the thought that manifests itself in order to become familiar with the Sutta text and should be done in a mindful manner so that the essence can be clearly understood. individuals about those body components; and this should be maintained for a period of about half a month; for the practice of verbal progress to cut through the thoughts that manifest themselves, it is a condition for the mind to advance through familiarization with the text.

12. Next up the section on the Nephrological Group should also be implemented in the same way within half a month, after both groups of years have been deployed within half a month. Then the fifth group belonged to the lungs for another half month. Following that, after having included the 'brain' [immediately after the 'feces'] because even though it was mentioned at the end of [in the anatomy of enlightenment = Patisambhidamagga], this was, however, aimed at progressing. the meditation topic along with the rest of the boundary here. (see M.  i. 185) - The group of five brains should be mulled similarly for about half a month; then the remaining four groups of five are about half a month away. This is followed by the fat lipid group about half a month. Then, five groups of five together with half a month of fat greens. This was followed by a half-monthly urine group, then the whole thirty-two bodies were about half a month away.

13. Practice the meditation section within six months as stated in this way, followed by a definition of color, pattern, direction, location and removal, designated for a person who has average knowledge. [ 42 ] This should be done right after bringing success to the more knowledgeable people. Until still alive.

14. Here the question may arise: But how do we define thirty-two bodies related to color, etc.? When he decided to cultivate the meditation section of thirty-two bodies with a division starting from the Five Da Group. in a way that begins as follows: 'In this body there is hair ... [and then he identifies as follows:]

15. (1) He defines the first hair to be 'black' or to some hair color as he has seen it, and through such a shape: 'long and round as a cloth ruler.' . he defines his hair in the following way: 'Because what is from the nose upwards is the upper direction of the body and what is from the nose down is called the lower direction. Thus hair is found in the upper body. The person defines the hair according to the following location: the hair found on the upper part of the scalp is located at the forehead, the ear corner and the back of the neck. At this point, it is not known as Kunta grass on the top of the ant cave. 'We see on the top of the ant nest, it is the ant's nest that does not know if there is a kunta of grass Kunta grass grows on me, too, dry hair knows. 'We appear in the wet part of oily skin' 'even the wet part of the scalp cannot tell,' Hair grows on me. ' Because these are just unrelated and revisited dhammas, these ideas are in an unknowable, truly undeclared form, just vanity, disgusting and obnoxious, it is due to the stinking characteristic of them, not a being, not a person, ' by  delimiting boundaries: there are two ways of delimiting boundaries, namely, through similarities and differences.Here he defined them in a similar way: determined by the surface of the moist skin above which hair is embedded, and the hair itself being pinned to the deep epidermal layer with a grain of rice on that skin; Each hair is identified on that space and around other hairs. This is an identification way in the same way. ' He differentiated the hairs on his head in a different way: 'The hairs on the head are not the rest of the thirty-one bodies, the rest of the thirty bodies are not hair on the head.' This is firstly why he defines the hair on the head according to the color and what's left.

16. (2) He defines the fur where the rest is. by the following colors : 'most feathers are black' or according to the colors we see. Through shapes such as feather shape a rope bow and arrows' or as' rope coconut curved at one end,       [59] the definition under the direction, we see feathers' in two directions' 'locations " Except for the palms and soles of the feet are found almost [43] everywhere, embedded in the epidermis throughout the human body. And on this point, similar to the dabba grass seen growing in the stool next to the village not knowing where it grows, 'the village side could not tell if there were dabba grass growing there. "Grass          dabba  grows on my village's ribs 'too, the body hair doesn't know' we grow in the epidermis on the body like that ”. Even the epidermis of the body does not know 'hair grows on me.' Because these are just things that are not interrelated, nor know how to review, cannot perceive. [Really] cannot be determined, the whole thing is empty, repulsive and disgusting due to its characteristics its stench, not being, nor a human being. ' He defined them by delimiting the following: 'They are delimited: each is defined to grow below the surface of the epidermis layer embedded in it and because the hair is attached to some likkhā; [60]   These skin fibers are delineated by space, and around each other. But demarcating in different ways is like having hair on the head. ' This is how we define skin through color and what's left.

17. (3) Following that, he defined the nail, which had a total number of twenty, all, in color, all of which were white on the part of the flesh and copper where it was contiguous. with flesh 'he defines nails through the shape and the position they are attached to. Most toenails are shaped like a madhuka nut or fish-shaped scales'; he defined them in a direction with two directions, 'and according to the position' they are embedded in the tips of the fingers and toes. ' And here is like the madhuka nuts        was unknowingly attached to the pole by the village children, 'we are stabbed in a stir-fry,' so our nails and nails don't know 'Madhuka nuts are stuck to our heads.' Also the nails don't know 'we grow on our fingertips and toes,' we don't even know our fingers and toes, 'there's nails on our heads', because these are just The law is not related and considered each other. Nails are not human. . .'Replace them by delimiting the boundaries  such as: 'they are delimited: the lower part attaches to the flesh of the toes and toes and the upper part at the end of the seals is the skin of the nails. This is the way to demarcate boundaries across the same. But the discernment is the same as the one applied to the hair on the head. etc ... 'This is how you define your nails and nails through color and what's left.

18. (4) Next we survey the teeth. The whole tooth includes thirty-two pieces for those who have the full number of teeth. About the color of the teeth 'includes all white,' in the shape of a bottle cut with a saw blade. [ 44 ] and like flower buds tied to a wreath, for those with irregular teeth, there are different shapes like a row of chairs listed in an old living room. Examining each pair of teeth in the upper and lower jaws, we found that at the ends of both jaws, there were eight teeth divided into four pointed tips and four legs, and shaped like a bench; Next to those teeth, there were teeth lined up in sets, which were eight heads made of three, three legs and shaped like three-legged chairs.   [sixty one]  Investigate teeth one by one: in the upper jaw as well as the lower jaw in the near as well as the distal part are arranged in a certain order. Four have two pointed heads, two legs and the shape of wagons tied together; next to each other is arranged in the same order as four teeth with a pointed tip, one leg like four ivory and shaped like a jasmine bud Next we have four in the upper jaw and four in the lower jaw In the middle of both position jaws there are eight incisors with a pointed tip and a foot shaped like a pumpkin seed. ' He defines in the following way: Teething in the upper direction. ' And by location, the teeth above line up in the upper jaw bone, while the lower teeth are facing upwards. And here, like the pillars built by the builder on the rock below and unknown to the surface 'we were attached to the rock below and attached to the top layer' even the bottom rock did not know, 'there were trees The pillar is attached to me 'the upper rock layer does not know if there are pillars attached to me so the teeth do not know,' We are attached to the upper jaw and lower jaw bone 'as well as the upper and lower jaw bones. the lower jaw is also unaware that "there are teeth attached to us." Because these are just unrelated things, or mutual consideration, these teeth ... are not human. ' He defines the way 'there are pillars mounted on me' the upper rock layer did not know if there were pillars attached to me so teeth did not know, "We are attached to the upper and lower jaw bones" as well as the bones. the upper jaw and lower jaw are not known as "there are teeth attached to us." Because these are just unrelated things, or mutual consideration, these teeth ... are not human. ' He defines the way 'there are pillars mounted on me' the upper rock layer did not know if there were pillars attached to me so teeth did not know, "We are attached to the upper and lower jaw bones" as well as the bones. the upper jaw and lower jaw are not known as "there are teeth attached to us." Because these are just unrelated things, or mutual consideration, these teeth ... are not human. ' He defines the way demarcation is  as follows: In the demarcated lower part: the tooth is inserted into the lower jaw bone, and on the surface of the root the tooth is inserted into the jaw bone. In the upper part, and around each tooth, are delineated in similar ways; but identifying them in a different way is similar to what we analyzed about hair on the head and so on. 'This is also how we analyze teeth by color and what's left.

19. (5) [ 45 ] after that he defined the skin. The skin covers the entire pile of dirty filth   [62]  different inner body configuration. By color, the skin is white; even slightly different in each person: with black or slightly dark brown etc ... because they are dyed with the outer part of the epidermis. But in fact they are still white. This white part is visible when the outer epidermis is destroyed by sunburn, or is affected by exposure to the wind, etc. 'he defines the behavior as follows:' Skin is shaped as a mail shirt. But the details are of different shapes' because the skin covering the toes is shaped like a cocoon, the skin on the bottom of the foot is shaped like a shoe on the upper; calf skin shaped like jaggery leaves containing rice; The skin of the thigh is shaped like a sack full of rice; buttock skin shaped like a filter cloth filled with water; The skin of the back is shaped like a stretch of raw leather on a board. The skin of the abdomen is shaped like a piece of living skin stretched over the body of a lute, which is much smaller than the square; The skin covering both arms was shaped like a stretch of raw leather on a name case; leather on the palm of the hand in the shape of a razor case or the shape of a comb bag; the skin of the fingers in the shape of a key box; The leather on the neck is shaped like a scarf; The skin on the face is shaped like a nest of caterpillars full of holes; The skin on the head is shaped like a bowl bag. Students who care about their skin should direct their perceptions of flesh and skin, and begin with the upper lip. This person should define the frontal cuticle; then to the skin covered on the head, to the skin covered behind the neck, The skin of the abdomen is shaped like a piece of living skin stretched over the body of a lute, which is much smaller than the square; The skin covering both arms was shaped like a stretch of raw leather on a name case; leather on the palm of the hand in the shape of a razor case or the shape of a comb bag; the skin of the fingers in the shape of a key box; The leather on the neck is shaped like a scarf; The skin on the face is shaped like a nest of caterpillars full of holes; The skin on the head is shaped like a bowl bag. Students who care about their skin should direct their perceptions of flesh and skin, and begin with the upper lip. This person should define the frontal cuticle; then to the skin covered on the head, to the skin covered behind the neck, The skin of the abdomen is shaped like a piece of living skin stretched over the body of a lute, which is much smaller than the square; The skin covering both arms was shaped like a stretch of raw leather on a name case; leather on the palm of the hand in the shape of a razor case or the shape of a comb bag; the skin of the fingers in the shape of a key box; The leather on the neck is shaped like a scarf; The skin on the face is shaped like a nest of caterpillars full of holes; The skin on the head is shaped like a bowl bag. Students who care about their skin should direct their perceptions of flesh and skin, and begin with the upper lip. This person should define the frontal cuticle; then to the skin covered on the head, to the skin covered behind the neck, The skin covering both arms was shaped like a stretch of raw leather on a name case; leather on the palm of the hand in the shape of a razor case or the shape of a comb bag; the skin of the fingers in the shape of a key box; The leather on the neck is shaped like a scarf; The skin on the face is shaped like a nest of caterpillars full of holes; The skin on the head is shaped like a bowl bag. Students who care about their skin should direct their perceptions of flesh and skin, and begin with the upper lip. This person should define the frontal cuticle; then to the skin covered on the head, to the skin covered behind the neck, The skin covering both arms was shaped like a stretch of raw leather on a name case; leather on the palm of the hand in the shape of a razor case or the shape of a comb bag; the skin of the fingers in the shape of a key box; The leather on the neck is shaped like a scarf; The skin on the face is shaped like a nest of caterpillars full of holes; The skin on the head is shaped like a bowl bag. Students who care about their skin should direct their perceptions of flesh and skin, and begin with the upper lip. This person should define the frontal cuticle; then to the skin covered on the head, to the skin covered behind the neck, The leather on the neck is shaped like a scarf; The skin on the face is shaped like a nest of caterpillars full of holes; The skin on the head is shaped like a bowl bag. Students who care about their skin should direct their perceptions of flesh and skin, and begin with the upper lip. This person should define the frontal cuticle; then to the skin covered on the head, to the skin covered behind the neck, The leather on the neck is shaped like a scarf; The skin on the face is shaped like a nest of caterpillars full of holes; The skin on the head is shaped like a bowl bag. Students who care about their skin should direct their perceptions of flesh and skin, and begin with the upper lip. This person should define the frontal cuticle; then to the skin covered on the head, to the skin covered behind the neck, [63] This is  followed by the skin of the right arm both the front and the back, and the left arm both front and back as well. Then comes the skin on the back then the skin on the buttock then the skin of the right leg forward and back. [then the skin on the left leg is the same], then the skin parts in the private parts, the skin of the abdomen, the chest; and the front of the neck, and then the skin of the lower jaw, until the person comes back to brood over the skin of the upper lip. [ 46 ] He will define the direction  as we see in the two directions' and locate as if: 'the skin is the covering of the entire shape of the human body.' And here, like a box covered with wet skin. This wet skin was unaware, 'I covered a box.' Even the box didn't know, 'wet skin is covering me.' This body is composed of the Four Great Colors (composed of hardness, adhesives, temperature, and motion) that I have covered. ' Even this body of four rupas knows that it is not known 'I'm surrounded by skin.' Because these are just unrelated and mutually exclusive things, these skin parts. . . . It's not a person, it's just

“This is just a tumor that has nine complaints
surrounded by cold skin.
And all kinds of trash on all sides
Polluting the gas with the stench spreading. ”
(Miln. 74; Thanh Tinh Dao Ch. Vi. § 93 / p. 196)

He redefined the skin by delimiting the boundary as follows: 'Demarcated between the flesh or the surface of the flesh attached to it, and above that flesh is the epidermis, delineated by the similar, but with the different delimitation method we also apply the same identification method as the hair on the head. This is also how people define skin by color and what's left.

20. (6) Next he then defines meat. Meat is classified into nine hundred pieces in the torso of the human body. Judging by the color " red meat" is like the color of pālibaddhaka flower '. In his shape, he defines it: ' meat has many very diverse forms; because at this point the flesh of the calf is shaped like rice in a bag of coconut leaves - some people claim that 'the meat is in the form of a bud that has not yet opened.' - the thigh meat is shaped like a rolling dough to make lemonade; rump meat shaped like the tip of a toaster oven; the back part has the shape of jagged grooves; the flesh on the flanks is shaped like a mortar attached        [64]  on the gap in the bamboo frame to make the wall, the flesh in the chest has the shape of a piece of soil that is wet with the head round [65] and hanging down; the flesh on the arms is shaped like a big mouse that cuts off the tail, the head and the legs and peels off the skin.- some people call this the shape of a meat sausage [66] ; The meat on the cheeks [67] has the shape of a seed of karanja stuck on the cheek [68] , some say that the cheek meat is shaped like a nuhi leaf [69] -; the flesh of the nose is in the form of a leaf that is rolled up and placed backwards; The meat in the eyes is half a litchi; The head meat is shaped like an oil stain applied on a jar of oven-baked tuberoles. [70] [             47When you meditate when the yogi clearly discerns the flesh, only these raw pieces of meat should be defined by shape; and when this person defines meat like that, subtle pieces of meat will appear in the intellect too. He again defined the meat in the direction as 'the meat is seen on both sides of the direction' and the position of the meat was plastered over more than three hundred bones. At this point, it is like a house wall plastered with a thick layer of clay mortar. That thick layer of clay didn't know anything. 'people use lime to plaster walls;' I didn't know, "I know a thick layer of clay, so the meat consists of nine hundred unknown pieces." So were the three hundred bones covered by me. Three hundred bones were covered with hundreds of pieces of meat. or unaware, 'people covered us with nine hundred pieces of meat. Because these are just unrelated things and consider together. because they are not ... human, but only:

is a carcass plastered with some flesh
with nine hundred pieces when finished.
While the maggots competed together
to share the rotting pieces of meat together. '

He demarcated the boundary as follows: each piece of meat was demarcated through a skeleton or surface of flesh attached to it. The front, and the surrounding are covered with leather. This is the definition in a similar way. But the definition of the difference is the same as the way we define hair on the head. ''

21. (7) Subsequently, he defined the tendon, consisting of up to nine hundred ropes attached to a body (bone), the tendon being 'white,' Some people claim to be colored with the color of 'honey water' - and judging from the shape 'tendon has many very diverse shapes'; and here the largest rib is shaped like a climbing plant, the smaller one has the shape of a rope on a basket made of wild boar nets and the smaller ribs have the shape of a creeper. There are also smaller threads, shaped like the ropes on a lute used by the Sinhale people. Smaller veins are shaped like a rough thread. The veins on the back of your hands and instep are shaped like a hoof. The veins on the head [ 48 ] are shaped like a diagonal net made of dukūla;    The children in the village often knit together to wear it on their heads. The veins on the back are shaped like a wet net spread out in the sun. The remaining tendons are spread on the limbs of our bodies in the shape of an armor grid arranged on the frame of our bodies. ' He defined tendons in the following direction: 'The tendon is spread evenly in two directions' as follows: “Among these tendons, there are five large strands we call the 'ligaments' starting from the lower right ear to the bottom. behind the left part; there were also five fibers running from the lower left ear from the front to the back to the right, and then there were also five fibers starting from the right side of the neck running to the front and behind the column sticking to the left; and there are five strands starting from the left side of the neck that run to the front and behind the column attached to the right. Then there are also ten more so called 'ligaments' radiating down to tie the right hand, five strands running forward and five strands backwards. The same goes for the left arm, with the right leg and left leg. So these sixty large ribbed fibers are the 'body supports or' body instructions. ' He also defined tendons according to positions such as: 'The tendon is seen on the whole body between bones and skin and between bones and flesh, attaching the bones together and in it like pillars of walls are grown by vines interlaced. These creeper vines do not know the wall pillars we tied together, the wall stakes do not know; 'we are tied together by vines. The same goes for the ribs, 'we are tying three hundred bones together. Nor do the three hundred bones know, "we are tied together with tendons." Because these are only the dharma that are incapable of reviewing and reviewing due to the lack of interrelation. The tendon is not a person, but just

Nine hundred ribbed fibers wrapped around it all.
This body of beings from top to bottom.
Thanks to this the whole skeleton is tied up.
Similar to a creeper, a building is combined.

He defined it as follows: “they are identified at the bottom as three hundred bones or from the surface attached to them. Above is the skin and flesh surrounding, this is how to identify in a similar way with each other. But the discernment of the difference is similar to the identification of hair on the head. This is how to define the tendon [ 49 ] by color and what's left.

22. (8) The next section is the definition of bone. Now ignoring the 32 previously mentioned individual tooth bones (§18), there are 64 hand bones in the body, 64 foot bones. These soft bones depend on the flesh. Two heel bones, then on each leg; two ankle bones, two shin bones, one knee bone; a femur; two hip bones, eighteen vertebrae. 24 ribs. 14 chest bones; one sternum, two neck bones, two shoulder blades, two upper arms, two pairs of lower arms [71] , 7 neck bones, two jaw bones, one nose bone; a forehead bone, 9 skull bones, etc. He defines all of these bones as 'white' and in shape: 'bones come in many different shapes;' because here the toes are shaped like a toe. in the form of kataka particles ;   the bones further in the middle appear like jackfruit particles; The bones at the end are shaped like small drums - some say they have a peacock-like shape. [72] The foot bones are shaped like a cluster of tubers; heel bone shaped like palm tree; The ankle bones are shaped like two small balls facing together; small, shin bones shaped like an arched rod, while the bigger bones were shaped like a rat snake. [73] shriveled from hunger and thirst. The position of the shin bone is located on the ankle bone, shaped like young khajjūrika branches , with the bark removed. [74]         The position of the shin bone is attached to the knee bone shaped like a small drum head. The knee bone is shaped like a foam pressed down on the sides [75] . Femoral shape of the ax or scythe officials are paring sketchy [76] . Where the thigh bone is attached to the hip bone shaped like a bundle of red burnt iron rods [77] of jewelers' [ 50 ] the position of this bone is attached to the shape of a punnāga cut at one end. The two pelvis are held together in the shape of a single [78]        the kiln of the ceramic shelf. The butt bone is shaped like a solid hat, turning back. and made up to seven holes. Eighteen vertebrae in the shape of graphite rolls, one superimposed on the other; The outside is shaped like a string of beads and each burning has two or three protruding spots that overlap like jaggies. Of the 24 ribs, bones complete shaped like a sickle Sinhalese incomplete   [79] - some for the whole of the ribs has the shape of a pair of wings rooster white. - fourteen chest bones shaped in a row of wooden slabs of a chariot. The heart bone [80]   shaped like the heart of a wooden spoon. The neck bone is shaped like a metal ax handle. The bone in the lower part of the neck bone is shaped like a half moon. The bones behind the forearm (shoulder and pelvis) are shaped like sheeps - some even think they resemble the shape of a half worn hoe, which Sinhale often uses. The bones of the upper arm are shaped like the hilt of a mirror - some say they have the hilt shape of a large scythe. The arm bone is shaped like a twin coconut tree trunk. The wrist bone is shaped like a roll of pencil paper stuck together. The back of the hand is shaped like a bunch of tubers. The end of the finger bone is shaped like a small drum; the middle part is shaped like an incomplete jackfruit seed; and burn the last bone shaped like a nut kataka.  Seven neck vertebrae shaped pieces [81] bamboo strung together on a stick. The lower jaw bone has the shape of an iron hammer of the forged person sticking together [82] . The maxillary bone is shaped like a coconut scraping knife. The eye sockets and nostrils are shaped like small jaggery particles that have been cut out of the intestines. [ 51 ]. The frontal bone is shaped like a plate [83] of a scalloped shell. Tragus bone (posterior mastoid parotid) is shaped like a box of razor barbers of barbershop. The top of the head bone is where people tie a turban shaped like the crust of a goat's bread pan [84]        solidify. The head cap is shaped like an unbalanced coconut (tilted to the side) with a hole at the end. The whole head bone (together) is shaped like pieces of dry gourd shells sewn together. In the direction of the bones he defined the following: 'bones are found all over our body. As for the position we see indiscriminately lies on the structure of the human body. ' But especially as follows: 'the head bone is on the neck bone, the neck is on the spine, the spine is on the pelvis, the pelvis is on the thigh bone, the femur is on the knee bone, the knee is on the shin bone. dog, the shin bone is on the ankle bone, the ankle bone is on the foot bone, and the foot bone is around the ankle bone, and the ankle bone ... the neck bone embraces the head bone; and the rest of the bones can be understood in a similar way. And here, just like the case of a brick house structure or the structure of a lever. etc .. the bricks above, etc .. are not aware (know) 'we lean on what is below' as well the bricks below do not know the notes. 'what do we lean on above us.' Also, the bones of the head do not know "we are on the neck bone; ankle bones don't know 'we're on the back of the foot, so do the back bones, the feet don't know' we're leaning on the ankle bone '... because these are just unintended dharma awake or reviewing each other. they are not humans .... In fact these are just about three hundred odd bones that are bundled together by nine hundred ribbed strands, plastered with nine hundred pieces of meat wrapped in a shirt. not aware (know) what 'we rest on what is below' as well as the bricks below do not know the notes. 'what do we lean on above us.' Also, the bones of the head do not know "we are on the neck bone; ankle bones don't know 'we're on the back of the foot, so do the back bones, the feet don't know' we're leaning on the ankle bone '... because these are just unintended dharma awake or reviewing each other. they are not humans .... In fact these are just about three hundred odd bones that are bundled together by nine hundred ribbed strands, plastered with nine hundred pieces of meat wrapped in a shirt. not aware (know) what 'we rest on what is below' as well as the bricks below do not know the notes. 'what do we lean on above us.' Also, the bones of the head do not know "we are on the neck bone; ankle bones don't know 'we're on the back of the foot, so do the back bones, the feet don't know' we're leaning on the ankle bone '... because these are just unintended dharma awake or reviewing each other. they are not humans .... In fact these are just about three hundred odd bones that are bundled together by nine hundred ribbed strands, plastered with nine hundred pieces of meat wrapped in a shirt. the heads never know "we are on the neck bone; ankle bones don't know 'we're on the back of the foot, so do the back bones, the feet don't know' we're leaning on the ankle bone '... because these are just unintended dharma awake or reviewing each other. they are not humans .... In fact these are just about three hundred odd bones that are bundled together by nine hundred ribbed strands, plastered with nine hundred pieces of meat wrapped in a shirt. the heads never know "we are on the neck bone; ankle bones don't know 'we're on the back of the foot, so do the back bones, the feet don't know' we're leaning on the ankle bone '... because these are just unintended dharma awake or reviewing each other. they are not humans .... In fact these are just about three hundred odd bones that are bundled together by nine hundred ribbed strands, plastered with nine hundred pieces of meat wrapped in a shirt. [85] The  skin, moistened by moisture running through more than seven hundred activated paths, [all] moistened by sweat from the approximately 99,000 pores. And dwelt in about eighty insect tribes; and these are considered as a 'body' in which a meditator, found at will, is the true nature of each individual. Nothing is worthy of acceptance. It was just a skeleton being toothed together by tendons and mixed together with a series of stench '[ 52 ] realizing this [as it really is.] He captured the status quo. of a son of the Cross. As they said in the following stanza about the body is as simple as the following]

Body bones in the order available.
Spread evenly from head to toe.
There are many joints, shapes and
No dependencies of any kind.
When old age appears to be a threat Thoroughly
aware, the skeleton is like a chariot of horse.
Made of wood with a horse-drawn carriage, the
nest creates ash dung that overlaps the ashes.
Out of the stench of stinking All
sorts of pollutants here and there Some
things will collapse and fade
And be reborn under the decay of disintegration [86] Imagine a bone bag is a bone bag. Stemming from the disgusting, rotten body As a son, I have seen Himself apply to the incomparable force. 

Regarding the delimitation of the bone boundary he defined the following: '[each bone] is delineated inside with the bone marrow on the upper part being meat and the end or base of each bone is defined in a similar way as together; but the way of delineation is the same as the one that we have done in the hair section on the head. etc ... that's why he defined bones by color and the rest.

23. (9) Next, we define bone marrow. Bone marrow is located in the body inside the bones arranged in the way confirmed above, the color of bone marrow is the color "white". He defined the marrow in the following shape: bone marrow is shaped like the volume of bone marrow inside. This means that the bone marrow is contained inside the largest bone shaped like sugarcane shoots twisted together like in a piece of bamboo [87] . The marrow found in smaller bone segments is also shaped like boiling sugar cane buds of the appropriate size like bamboo tubes; He defines bone marrow in a way    is as follows: bone marrow is located throughout the 'positions and the position is established within the bone. And from here it's like a curd and molasses inside bamboo tubes, etc. .. the curd can't be known 'we are inside bamboo tubes, etc. and even those bamboo tubes , 'the curd and molasses lie within us,' and so on, so does the bone marrow not know 'I'm inside the bone' nor can the bone marrow inside us. , 'Since these are just unrelated things and reviewing each  other, they are not. . .human.' He defines bone marrow in a demarcated way as follows: bone marrow is delineated inside the bone [ 53] and similar to bone marrow. This is the way of delimiting boundaries through what's the same. But the way of delimiting the boundaries is the same as we have done with the hair on the head, etc. This is what you define bone marrow by color and what's left.

24. (10) Next we define the kidneys: the kidneys are classified into two [flesh] fruits within the body, colored as' dark red 'colors of pālibhaddaka seeds ,'  about the shape he defines as follows; The kidneys are shaped like a ball a boy normally plays - some people think they are shaped like two jars on the same beam. The two sides of the heart muscle, tied with very strong ribs from one root down to the bottom, split into two. At this point, it is like a pair of mangoes tied up in an unconscious bunch, 'I have to tie a bunch together,' just as the mango does not know. 'The two mangoes we tied together.' Similarly, the kidney does not know, 'I am tied to a very strong tendon. not . . . a man. 'You define by delimiting boundaries, as the kidneys are delineated in the same way as above, and the distinction according to the difference, just like the way we delineate hair on the head etc. This is how we identify the kidney by color and what's left.

25 (11) Next we define the heart, the heart inside the body, which is red like the color of the back of a red lotus. ' Shaped like a lotus bud with the outer petals already peeled off, and turned upside down and opened at one end,   [88] is like a punnāga cut off one end; the outside is smooth and the inside is like the inside of a kosatakī (loofah-guord). Those who have a lot of wisdom have a slightly bigger heart; Those who are less knowledgeable are still just a flower bud. Except in the heart depending on the mind, gender consciousness appears. [89] What remained just like a piece of meat which contained a blood amount of about one pasata. [         54 ] the blood of those who have a craving for sex is red and those who have a hatred of anger are black, who has a bloody nature or is delirious like flesh washing water, who has a blood-like nature in the form of lentil soup ( lentil), with a trusting nature, there is a kanikāra ( yellow) and one who has awareness has a clear, clear, undisturbed and crystal clear color, and seems to shine. ' He defined the heart in such a way as 'the upper heart;' and locate by 'the heart is located between the breasts, inside the body.' and on this point, like a bar between two windows   [90] didn't know, 'I'm in the position between two windows.' The same window did not know, 'there is a bar in the middle of us.' Because of that, the heart also didn't know 'I'm in the middle of the breasts.' just like the breasts didn't know about it, 'there's a bar between us.' Because these are just dharma s that do not care and consider each other. They are not ... a human being. He redefined by delineation. But the discernment of the differences is the same as the definition of hair on the head, etc. This is why he defined the heart by color and the like.

26. (12) Next we define two lumps of flesh called the liver, housed in the body, colored 'crimson' like the outside of a white lotus flower '. He defined the liver to be shaped as' a leaf of kovilāra  have one root and two ends. In slow people, the liver has only one leaf and is very large. Whereas the intellect, the liver has two or three smaller leaves. ' He defines the liver in the upper direction. As for the liver position is located near the right side, the inside of the breasts. And on this point, it's like a piece of meat that is partially covered with a frying pan; the lump does not know either, 'I am attached to a frying pan.' Even the frying pan did not know 'there was a lump of meat attached to my side. Even the right side of the breasts didn't know there was a liver on the side. ' Since these are just unrelated things and reviewing each other, they are not ... a human being. ' He defined it in a delineation: 'the liver is delineated by the same characteristics;

27 (13) Subsequently, he defined the diaphragm diaphragm, which has two properties within the structure of the human body. A part is hidden and one feature is not. According to the diaphragm colors, the color of 'white' is the color of a dukūla (mullin).    He defined the diaphragm shaped like where the diaphragm is located. Towards the direction, the diaphragm separates the tissue from both sides. And about the diaphragm position the tissue near the heart is obscured around the heart and kidneys and the diaphragm concealment section below the flesh has the skin concealed throughout the body. And on this point, what exactly is like a rag in which there's meat wrapped around it doesn't know 'there's meat around me.' Even meat doesn't know 'a piece of rag has surrounded me.' Because of this, the diaphragm does not know "the heart, kidneys and lower flesh make the skin where the whole body is wrapped in me." so do the kidneys and flesh under the skin where the whole body cannot tell, 'there is a diaphragm that surrounds us.' Because these are only dharma, but they do not care and consider each other,

28. (14) Following that, he defined the spleen, the spleen which lies within the body structure of a 'bluish' color of a niggundi flower.  withered. ' He defines in the shape of a 'spleen shaped long about seven fingers. Nothing was attached to it and shaped like the tongue of a bull. ' In the direction of the upper spleen, the spleen position is located near the top of the waist to the left of the heart. And when the damaged spleen slips out, one can die. And here as well as an unseen cow dung, it is located near the upper part of a granary, the cow dung does not know 'I am near a barn.' As the upper part of the barn didn't know, there was a lump of cow dung near me. ' Therefore, the spleen is not known. "I am near the stomach 'even if the upper part doesn't know' the spleen is next to me 'because these are just legal considerations and cannot be mutually reviewed, they are not. ....56 ] 'the spleen is determined by what resembles the spleen' this is the identification of homologous properties, and the identification of distinct characteristics is similar to the identification of hair on the head. etc. This is why he defined the spleen according to the colors and the rest.

29. (15) Next he defines the lungs. The lungs are located inside the body. and be arranged into two or three pieces. [91] According to color, the lungs have the color of an undumbara cloth    Unripe. He defined the lungs in the following shape: 'The shape of the lungs is like an irregularly cut piece of cake - some people think of the shape of the lungs as a pile of broken roof tiles - and looks pale and lacking in nutrients. balm inside, like a haystack, because it is scorched by heat from past behaviors that emerge when there is nothing to eat and drink. 'He defines the lung in the following way' the lung is found to lie in the upper direction; and in the following position: the lungs are located within the body structure between the breasts, suspended and covered the heart and liver. And on this point, like a bird's nest hanging inside an old house without knowing "I'm hanging inside an old house" as well as inside that old house without even knowing "a bird's nest is in suspended in me "so do the lungs don't know" I'm hanging inside a body somewhere inside between the breasts. " Just like the breasts inside the body were unaware "the lungs were hanging over me"; because those are just things that lack interest and revise each other. They are not ... a human being. He defined the two lungs by distinguishing them from their similarities. And delineation according to different characteristics, just like how hair is delineated on the head. ' This is exactly what he defines his lungs by colors and things like that.

30. (16) Following his definition of the large intestine lies within the physical structure, and is about thirty-two lengths in a man and about twenty-eight gang in a woman. And tie at twenty-one knots. The old intestine is white like the sand with lime. ' He defined the colon as shaped like a rat-hunting serpent with its severed head and placed curled up in a bloody dough trough 'in the direction of the intestine in two directions and in the position' the intestine is the upper column with the esophagus and below with an exit of the stool, (rectum) and so placed inside the body and the stool that exits the stool. [ 57] and here, because just like a decapitated rat serpent is placed in a bloody trough I don't know 'I'm in a bloody trough' nor do the bloody trough know anything ' the head-hunting serpent lying inside me 'is the same, the large intestine knows nothing more than' I'm lying inside the body. ' Nor did the inside of the body know that my large bowel tumor was within me. they are not. . . a man. He defined the discernment as follows' the large intestine is determined through things similar to the large intestine; but through distinguishing characteristics it is similar to the way we have identified hair on the head and so on. This is exactly how he defined colon with color and such.

31. (17) Subsequently, he then defined the (small) intestines which were also within the body between the intestines (old) and were white like the roots [92] of edible water lily. Shaped like a water lily roots do.- some people back to the small intestine is shaped like gomutta ' [93] -     in the following direction: 'the small intestine is seen in two directions' and in the following position' lies within twenty one small intestine segments. Like the ropes inside a rope wipe the foot sewed together and tied the knot to prevent falling down where people are hoeing, cutting trees. etc ... just like a mannequin rope makes the wooden mannequin's arms and legs move when someone is pulling the mannequin, and on this point, it is because the threads sew the rope of a person washing the rope's legs just do not know "we sew the ropes of the footwashers together ropes nor do I know 'the ropes stitching me together' nor do the small intestine know 'I tied my intestines with twenty one I don't know, like the large intestine. The 'small intestine ties me up' because these are just things that don't care and revise each other, they are not. . .person.' You define it again by identifying the similarities, with the small intestine, and with regard to the differentiation of characteristics as well as the differentiation of hair on the head, etc., so we know gets the small intestine through color and what's like that.

32. (18) Next we discuss the 'new real thing. Lying inside the body, the color, like the food that had been swallowed in the stomach 'like rice, was tied up in a filter' in the direction 'seen in the upper direction. The position [ 58 ] is in the stomach / and what we call a 'stomach' is a piece of intestinal membrane resembling a bulging air bag created in the middle of a shirt when we squeeze water and squeeze from both ends. . The outside is very smooth while the inside is like a ball [94]  with dirty cloth by repacking the leftover meat. - Some people think it is like a rotten jackfruit -. This is the place where maggots often come in vibrant excitement. Up to thirty-two families of maggots like round maggots, maggots multiply. Coconut stem maggots. Maggots with needle mouth, thread maggots, etc. [95]  when there is no food or drink, etc., at present, they screech and punch into the flesh of the heart; and when food and drink, etc. are swallowed. They waited with their beaks rising high and crawling over to grab a few pieces of food that had just been swallowed. And this is the nursery, the hospital toilets and the graveyards of these maggots. Even when it rains heavily at a time of drought and what gets swept away into the dung pit right at the gate of a desolate village. - there are many types of animal faeces such as urine, human feces, a piece of rotten skin or bones, tendons, as well as saliva, nasal discharge, blood, etc. [96]  mixed with mud and water that had gathered there. And after a few days families of maggots appeared and taught yeast, and the sun's heat heated up. The foam and bubbles on the face turn black. And it was so rotten and disgusting that no one dared to approach it. Look at that, there's so much flavor from that; likewise, [the stomach is a place] the categorization of food and drink and so on falls after being crushed due to the tooth decay and the hand of the net and entwined by the saliva of the flower. together that loses color, flavor and so on at that time and makes a kind of paste [ koleyya ]   and the dog's vomit, then let it get drunk where the bile and phlegm and wind have gathered there, where the food is fermented with the energy of the heat in the stomach, boiling up the maggot families the beetle, bubbles and bubbles on the face, until the food became a very rotten manure and caused vomiting, [ 59 ] even only heard [98]  has made us not interested in eating at all ... and so on. When food and drink fall into it, the food will be divided into five categories: the maggots target part, the energy in the stomach burns partly, part becomes urine, part becomes feces, and part of it becomes nutrients and blood, meat and so forth, and here, just like the dog's vomit in the feeder is completely uncomfortable not knowing that 'I'm not in the feeder of the dog. ' Even the trough of the dog does not know "the dog's vomit is in my trough" nor does the food in the stomach know, "I am in the stomach completely uncomfortable and rotten." my stomach doesn't know either 'the food is in my stomach'; because those are just dharma and lack of interest and revision, they are not ... human. ' Through identification of similar properties, food is determined by what is similar to food ingested; but discernment according to the difference is the same as what we have done when discerning the hair on the head and so on ... 'this is why you have defined ingestion according to color and what is great. such kind.

33. (19) Next he then defines the word ' stool'  or ' unclean thing'. present in the physical structure. According to the color 'normally the stool is the same color as the food that is swallowed in the stomach' and the shape, 'the shape of the stool is the same as its position in the abdomen' in the direction 'the stool is in the lower part ”And the location as follows' the stool is in a space for digesting food (rectum). Now the gastrointestinal tract is located at the lowest end of the small intestine, between the navel and the back of the spine, measuring about eight gloves in length and like the inside of a bamboo tube; and like the rain pouring from a high place fills down to the lowest point and settles there. Also, any kind of food, drink, etc., after falling into an indigestible food container and being heated continuously, simmered by the hot fire in the stomach until it became It becomes like a soft powder in a water sprayer, flows through the cavity into the small intestine, and is pressed until they are only compressed there like brown clay stuffed into a bamboo tube. Here, like brown clay is stuffed into bamboo tubes and pressed down unaware. 'I'm in a bamboo tube,' nor can the bamboo tube 'brown clay being stuffed into me.' The same goes for feces [60 ] not knowing 'I'm in a storage space for digesting food,' the storage space for digesting food doesn't know either "Faeces is in the dark" because these are just Dharma that don't care and mutual review. They are not just. . . A human being. ' He defined through discernment as follows 'the discernment is determined by what is analogous to the stool' which is the way of identification according to the similarities; but when we identify different characteristics we do the same thing as identifying hair on the head. This is exactly why he defines stool by color and so on.

34. (20) He defines the brain afterward. The brain is located in the body structure inside the brain box. As for the color of the brain to be white, the color of a piece of parachute mushroom - some people think of the brain as the color of a curd [99]  - brain shape - 'same as the brain's position'. In the direction of the brain, the brain is at its highest position. 'About the position,' the brain is arranged in four pieces inside the skull. It is like four dough dumps placed together corresponding to the four dividing lines of the skull. And here, because like a lump of dough - or a kind of curd - set inside an unknown dry zucchini, 'I was put inside a dry gourd as well as a dry gourd. not knowing 'a dough - or the curd is inside me' too, the brain is not aware of 'I'm in the skull' nor does the skull know 'the brain is in me 'Because these are just unrelated dharma revisions to each other, they are not the same. . .the human being, He defines the brain according to the following assignment: "the brain is delineated as the same thing as the brain;

35. (21) He defines the next honey after that. Honey is also located in the body and is classified into two components as follows: one is local and moving. By definition the color 'nectar is colored like madhuka oil - some people claim that the moving nect has the color of ākulī flowers. [100]     was dry, shaped like the position of the existing honey 'and while the direction' the secret was found in both directions' he defined the secret according to the position as follows' the moving honey 'spread evenly across the entire physical structure. body. It is like a drop of oil in a puddle, except for the exposed flesh of the hair on the head, the hair on the body, teeth, nails, and dry skin. A type of bile, when spilled, causes the eyes to become yellow and makes the eyes dizzy and makes the limbs tremble and itchy 'and he defined the location of bile as follows [ 61 ] near the liver between the heart and the lungs and lie in a bile container called a gallbladder, like a kosātakī (gourd) nut  red, this kind of nectar, when disturbed, will drive sentient beings crazy and cause them to go mad and lose conscience and be shy and do things that are not allowed to do, say things that are not worth saying, and think what not to do. And here, just like this type of oil slick on the water doesn't know 'I'm spilling on the water' and because the water doesn't even know 'Oil spills on me', so does the gall. is flowing all over the body ”also the body did not know 'there is a kind of bile moving naked on me' and just like the rain water flowing in a dry potting shell does not know“ I am in the dry potting shell ” as well as the dry gourd shells, nor do they know "the rainwater is in me", honey does not know; 'I am being kept in the gallbladder' and even the gallbladder is not aware of the 'special secret is contained within me' because these are just utterly incomprehensible and mutually exclusive methods. They are not a .... human being, "he defines honey according to the delimitation, as follows" the honey is determined according to the thing corresponding to the honey, this is a delimitation according to the similarities, but the identification according to characteristics The difference is the same as the way hair is identified on the head. ' This is exactly how he defines secret according to color and things like that. but distinguishing it on a different trait is the same as identifying a hair on the head. ' This is exactly how he defines secret according to color and things like that. but distinguishing it on a different trait is the same as identifying a hair on the head. ' This is exactly how he defines secret according to color and things like that.

36. (22) Subsequently, he then came to talk. Dam is located inside the body, and the number of about one fill, in color, sputum is' white, like kacchaka juice ', in shape, sputum in shape' looks like place it in place; about direction , sputum is located in the upper direction 'and in position           it "lies on the surface of the stomach," and resembles duck-weeding, and like a layer of bluish-green scum floating on the surface of the water, separating itself when stirring with the stick or whip to stir the surface of the water there, and then that scum spread. That is why, at the time of meals, etc. when food and drinks fall into the stomach, the phlegm splits and spreads throughout the stomach surface, and if your stomach has it the weak part, immediately all that is in your stomach becomes terribly disgusting with the stench of animal feces, like bloody blood where a ripe, boiled nail breaks or smells of rotten chicken eggs, and then when you burp, the mouth that smells like a human feces comes out of the mouth causing people to tell you: you should go somewhere else because your smell is so disgusting, '[ 62But when that stinking smell of yours stays on the surface of your stomach, like a toilet lid. Then, at this point, it was the stinking surface itself in the toilet that didn't know "I'm in the tunnel" nor did it know 'There is a layer of stinking on me,' and so was it. that spit is unknown. "I'm clinging to the surface of my stomach." Even the surface of the stomach does not know, "There is sputum on me"; Because these are all dharma s that lack mutual interest and mutual consideration, they are not. . .a man.' He defined it according to discernment,  'phlegm is identified by its characteristic similar to phlegm, which is exactly its homogeneity; but the way of delineation is similar to the way we identify hair on the head, etc. This is how he defines sputum according to color and what's left.

37. (23) followed after which he defined to  latex,  latex is also in the body, the color, latex colors like 'foliage bleached' in shape 'shaped latex position where pus is located 'in the direction, we see pus' seen in both directions (upper and lower)' and in position        'pus does not have a definite position and is collected anywhere in our body; where blood accumulates and becomes rotten on the body like stumbling wounds caused by a stump, stepping on a thorn, burns caused by fire, etc., or where there is a boil or cancer pimples appear, there is pus appearing, and here we can say, just like pus is deposited in the knife or ax slashes on the trunk, not knowing 'I (pus) is appearing in a somewhere on the trunk where the cut on the trunk 'as well as the marks on the trunk unknown,' there is pus (gum) on me. ” Similarly, pus does not know. 'I'm showing up where my body got hurt over there by tripping my leg, mistaken for spikes, etc., or where a boil or a cluster of ulcers is emerging.' Not even those positions on that body, 'Pus has appeared on me'; 'Cause here are only things that are not correlated and cannot be considered together, they are not ... a human being.' He defined pus According to delineation , 'latex is delineated due to its distinct properties. Pus is classified according to the same characteristics: but the difference is the same as the definition of hair on the head, etc., so this is how he defines pus in color and the like.

38. (24) Subsequently, after that he defined blood, also in the body. And it was classified into two things: accumulated blood and moving blood, in color, accumulated blood colored as a kind of cooked and solidified milk solution, [ 63 ] while moving blood had The color of the 'bloody' corrective fluid is shaped like the position where blood is accumulating or moving. 'In the direction of blood accumulation is in the upper direction, and blood movement is in both directions. (upper, lower). And in terms of position, 'except for the exposed flesh on the hair on the head and the hair on the torso, teeth, nails, toenails and other hard, dry skin, blood spreads evenly over the whole body with blood attached to it. (an act of manipulation)           [101] our body thanks to a system of blood vessels spread out evenly. Whereas the accumulated blood is filled the lower part of the liver about one full bowl, and the heart pumps over the kidneys and lungs, and keeps the heart, kidneys and lungs always wet, because at some point the blood being unable to wet the kidneys, heart and lungs, etc., beings feel terribly thirsty. And on this point here, just like the water in a (leaked) jar wetting the sand and so on ... the bottom of that jar doesn't know, "I'm in a leaking jar to wet the part." land below. ' Even if the leaked vessel didn't know, "I have water in it" even the lumps of soil etc ... underneath the leaked jar did not know well "that vase made us soaked. Also, the blood doesn't know, "I'm accumulating in the lower part of the liver and wetting the kidneys, the heart, etc. The lower part of the liver also doesn't know: "The blood is in me" "The kidney, etc." The blood is making us wet and fresh. " Because the aforementioned things are just things that are not related and consider each other, they are not ... a human being. ' He defined blood according to The identification  as' blood is determined by characteristics similar to blood, this is the way of identifying according to what is the same, but the way of identifying according to different characteristics is the same as the way we identify hair on the head etc. ..so this is just the way he defines blood by color and the like.

39. (25) Following that, he defined Sweats. Sweat lies in the body, in color , sweat has a clear sesame oil color 'in shape, is the shape of the location where sweat is released.'In the direction we see sweat flowing in two directions' ( upper body) in position , 'sweat doesn't leak at any fixed position, just like blood; when the body heats up due to being near fire, by sunlight, or there is a change in temperature, etc., then sweat is released into droplets right in the pores, pores as if water oozes out. from a bunch of lotuses we cut irregularly at the protruding surface of the water, and thus he defines sweat, 'shaped like a hair-hole on the head or pores of the skin all over the body: [ 64        ] and as the masters of Boi Boi said, "Those who practice monk go forward to sweat, so pay attention to the sweat only emitting filling the hair holes on the head and the pores on themselves." And on this point, it is like water dripping from holes in a water lily's trunk and from lotus bodies floating on the surface of an unknown water. "I'm oozing into new droplets of lily pads and lotus stems floating on the water" and the water where the holes in the water lily's trunk are unknown, 'I'm oozing into a cluster of water lily buds and where water lilies have just been cut, "so the pores and pores don't know 'sweat is oozing out of us' because these are just uncorrelated and mutually exclusive measures, they are not must be ... a person. ' He defined in such a way as to identify characteristics similar to sweat, This is exactly the way of identifying according to the same characteristics, but the way of identifying different characteristics is the same as the way we identify the hair on the head and so on. This is exactly how he defines sweat by color and what remains of it.

40. (26) Following that, he defined the fat, the fat located within the body between skin and flesh. In terms of color, the fat is the same color as the thinly sliced ​​turmeric root, in shape, the grease has the shape where the grease appears; In the case of those who lead a happy life and have a healthy body, the fat is spread evenly over the surface between the flesh and skin and is shaped like a thin dukūla (musilin fabric) dyed with turmeric water. In the case of people with thin bodies, the shape of fat is like the inside of a dukūla cloth dyed in turmeric water, which wraps around the thigh meat, the back meat, the backbone, the meat covering the abdomen. ' He defines the direction            fat is as follows' we see fat appearing in both directions' (upper and lower) in place of 'the fat is spread evenly across the whole body where those who have a healthy body and are wrapped on the leg meat, etc. where someone has a skinny body. And even though the grease is described as "grease," the grease is not used for lubricating the head nor is it the same as the oil we eat in our mouth, [102] not used as a lamp oil because of the hideous properties of grease. On this point, precisely because it was like a piece of rag dyed with turmeric to an unaware unknown honey, 'I was placed next to the molasses.' Just like that meat of molasses is unrecognizable 'I was placed right next to a turmeric-colored rag.' Also, fat does not know. "I was placed next to the flesh on the whole body, or on the thigh meat 'and so on ... It was also unaware that' fat was placed next to me. ' Because these are just things that lack correlation to think about or consider each other, because both are not ... one person. ' He defined it as follows, 'fat is delineated beneath the flesh and on the skin. And surround what is considered to be similar to fat. This is a delineation according to similar characteristics; [ 65  ] also about how to identify by different characteristics, the same way we have identified the hair on the head. This is an open definition of color and things like that.

41. (27) Following that, he defined tears, tears also residing in the body, tears colored like sesame oil (sesame = sesam oil), in appearance   , tears are in the eye socket, but not in the eye socket, unlike the bile in the gallbladder. However, when sentient beings feel happy and laugh out loud, we see tears coming out, or fake when we feel sad, weeping and whining or fake eating something very special, or when The eye is affected by smoke, dirt, etc., we see tears coming from our joys, sorrows, or abnormal foods, or from smoke or dirt coming into our eyes. And the precursor masters said, "When a student meditates on the subject of tears, one should pay attention to the tears when filling the eye sockets." Here too, like the water contained in young jaggery cut off an unknown end. "I was kept in a young palm with a severed end." then the young intestines' jaggery with one end cut off also doesn't know, 'There's water in me' Also, tears don't know, 'We are contained in eye sockets,' too. Eyeless eyes don't know "tears welled up in us." Because these are just unrelated things, not ... a human being. " He defined through discernment as follows "tears are delineated by the same characteristics"; but if you identify them with their different characteristics, it is the same as the definition of hair on the head, etc. This is how you define tears by color and kind of like the rest. He defined through discernment as follows "tears are delineated by the same characteristics"; but if you identify them with their different characteristics, it is the same as the definition of hair on the head, etc. This is how you define tears by color and kind of like the rest. He defined through discernment as follows "tears are delineated by the same characteristics"; but if you identify them with their different characteristics, it is the same as the definition of hair on the head, etc. This is how you define tears by color and kind of like the rest.

42. (28) Following that, he defined lubricant, or loosened grease, which flowed inside the body. Called grease because of its color. Like 'the color of fat dripping on porridge for the sick.' In terms of shape, the fat is the same as the shape where the fat site is located ”in the direction of 'we see fat found in both directions' (upper and lower) and in place        grease is found in the palms of the hands, on the back of the hands, on the soles of the feet, on the instep, on the tip of the nose, on the forehead, and on the shoulders. And we don't see the fat always comes off in those places. But whenever those parts of the body get hot due to the heat of fire, the sun, or erratic weather, or encounter unfavorable factors. The fat thawed and dissipated in those places like a thin mist [103] on hot bath water. At this point, it is precisely because that thin mist spreads out over hot bath water, [ 66  ] did not know. "I'm spreading out over the bath water." just like the bath water had no idea, 'there's a thin mist spreading on me.' Also, the slime does not know, 'I am spreading it on the palm of the palm of the hand, etc. as well as the palm of the palm, etc. also do not know,' there is slippery oil spreading on us. ” Because these are just things that lack correlation and mutual review. They are not ... a person. " He defined that lubricant according to determinants such as, “The lubricant is identified by its similarity to each other, but to the identification by the different properties the same is the definition of hair on the head etc. .. 'This is exactly how he defined the grease based on color and the like.

43. (29) Next he defines the saliva, the saliva found in the mouth. By color, saliva is white, is a foam-like color, according to its shape, the saliva is similar to the shape of the position of saliva - some people think that saliva is like the shape sponges. - in the direction , saliva is in the upper direction ', but by position,       The saliva is found on the tongue after flowing down the cheeks and it is not always possible to see saliva in it. But when sentient beings witness to any particular food or recall that food or put something hot or bitter, spicy or salty, or sour, that has been put into their mouths or even when their hearts feel tired or When nausea emerges for any reason, saliva comes out and flows down the cheeks and settles on the tongue. Right on the tip of the tongue is a thin layer, but at the end of the tongue we see a thicker layer. Can wet the luau, rice and anything we put into the mouth to chew. Like water in a pit that was scooped out and poured onto the sand of the river. At this point, like water gathered on the surface of an excavated pit pours out of the sand on the banks of an unknown river, 'I am lying on the crater, or even the surface of the pit is unaware, 'there is water in me' too, saliva is unaware 'I was gathered on the surface of the tongue, then flowed down my cheeks.' The surface of the tongue also did not know "saliva was gathered on me and then flowed down the cheeks" Because these are just the legal lack of coalition and mutual inspection, they are not a ... human . ' He defined saliva in a way The identification  of saliva is similar: 'Saliva is identified by the same characteristic, but the identification of the different characteristics is the same as the identification of hair on the head, etc. This is how he defines tears by color. sharpness and the like.

44. (30) [ 67 ] Following that he defined the runny nose , nasal discharge in the body, 'white' like the color of a young coconut palm 'shaped like the shape of a nasal discharge, - some say nasal water resembles a sprouting young cane. constantly in the nostrils - 'in the direction the nasal discharge is claimed to be upwards.' And in position, nasal discharge 'fills the nostrils. And runny nose does not always exist in it; but like a man who ties a piece of frozen meat to a lotus leaf, sticks a thorn in the lower part. And those clots ooze little by little. Similarly, when sentient beings cry or suffer from uncertainties about what happens due to eating bad food, or because of the temperature change, the brain in the head becomes sputum, and flows out and falls down. from the gap in the palate and then fill the nostrils and remain in it. At this point, [104]  not knowing whether "I'm in a bag" or not even the bag, "there is rotten curd inside me," likewise, snot doesn't know "I'm showing up." in the nostrils. " Just as the nostrils are unaware of "the water in my nostrils"; because these are just dharma s that don't care and consider each other, they are not a ... human. This is the way of defining according to the similarity, but the way of distinguishing by the different characteristics is the same as the way we identify the hair on the head, etc. kind of like.

45. (31) Following that he then defined the joint slime or oily water , the synaptic water being a slimy piece of trash lying in the joints inside the body. The matching water is the same color as the kanikāra tree , in shape , the joint water is shaped like the position where there is water in it. ' the direction , the joint water in both directions, "upstream and downstream" and the location , water joints within one hundred eighty joints, working as lubrication for the joints. If the joint water is not abundant, when we stand up, sit down, move back and forth, bend, straighten out, our bones will emit a creaking sound. And we will make a sound like a snap of our fingers. [ 68       When we walk a few miles, our precepts will be disturbed and our limbs become extremely uncomfortable. But if the joint water is abundant in joints, then the joints don't creak when we stand up, sit down, etc. and even when we walk a few miles, our boundary no trouble and our limbs are not painful. And on this point, precisely because that lubricant does not know, "I am lubricating the axle" and even the axle does not know, "there is lubricant for me" as well, the water doesn't know. okay, "I am lubricating all one hundred and eighty joints" and not even one hundred and eighty joints know, "there is water that lubricates us"; because these are just unrelated things and mutually exclusive, not one .... human. He defined matching water by identifying similar characteristics, but the identification through different characteristics is the same as the identification of hair on the head. This is exactly how he defined water color and color and what remains of it.

46 (32) Subsequently, he again defined urine , the urine contained within the body, the color, the urine with the same color as the 'brine green bean paste' in appearance , the urine had shape 'resembles the shape of a water container in a water bottle facing upside down. Towards the direction , we see the urine is on the lower side 'and the position is urine inside the bladder, like a hole with a hole         [105] The hive is placed upside down in a dung pit, the solution flowing down that tunnel is not able to flow to other places, of course, and therefore urine flow does not flow anywhere other than bladder. But the exit was also obvious, and when the bladder was full of urine. Beings seek to shed water. And on this point, like the solution from a manure compartment in a extinguisher with a hole facing upside down into an unknown dung pit, "I am being stored in a container with a hole placed upside down"; just like the container with the hole is unknown, "the solution in that container is inside me," Also the urine is unaware, "I am in the bladder" and the bladder is not aware, "There is urine in me." Because these are just unrelated things and do not consider each other, they are not ... a man.' He defined urine by delineation,  'urine is determined by the solution contained in the bladder, and by identification of similarities with urine. This is precisely the way to distinguish [ 69 ] according to similarity characteristics; but the way it is distinguished is similar to the hair on the head. This is how He defines urine and color and the rest like that.

This is how he defined thirty-two bodies by color and what is left is like that.

47. After you have made the above definition, because of the enthusiasm for the practice (these meditation subjects) appeared in the examples mentioned above, the hair on the head and the rest. became too familiar with him and appearance [106]  into a section has been established. From here onwards, it is similar that a meditator with a keen eye observes a garland of thirty-two colors joined together with a single rope that has become so obvious to meditation. This student, too, while the yogi meditates and observes the body like that, 'In this body there is hair on the head', all these dharmas are clearly visible to the person. When a yogi meditates on the hair in the head, for example, reciting the samadhi to the whole state, as if it were tied together with a single string [107] .  

48. From here onwards, humanity, animals, etc., when they appear before the eyes of the yogi, the meditation is stripped of all the bodies of individual beings and appears only to that person's eyes as assemblies. is composed of many ingredients and when food and drinks are brought into the mouth, this behavior is considered to be the student's inclusion of a whole set of ingredients.

49. [Here comes a question that may arise] so what does the individual have to do? - We can answer this question as follows: that person needs to cultivate, cultivate, develop, develop more thoroughly with him - how will he do it? - that person will 'cultivate' that seal on the hair on the head, etc. and make it appear as ingredients [meaning that we use chanting] to persevere and cling to it, with that component, approach and inscribe in his mind mind; otherwise by strengthening the power of mindfulness gained in that [seal], we say that one has maintained the existence of that seal. ' to develop that seal, [that is] the person will often pay close attention to that seal and carefully examine what is in it. He will fully define 'that seal, that is, find a clear definition,

50. Otherwise, [ 70 ] one should abide by the ten Italian Skills mentioned above (§10) by (1) following a predetermined sequence. (2) not too fast, (3) not too slow, (4) avoiding any distractions [108] interfering, (5) by transcending descriptive ways, (6) by letting go effectively . (7) samadhi with partial characteristics. [vv ..] [109]    and (8-10) are the three discourses. On this point, we can understand the following: When a person has an intention (1) by following a certain 'cultivation' sequence, he or she will not perform it in a hurry (2) as well. not too slowly 'cultivating this meditation'. The person who does the above mentioned eliminates all distractions (4) 'develop all the best (this meditation topic) (5) by overcoming the description' and make that meditation subject manifest. clear smoothly.

51. (1) Here the question may arise again: But what will the person do about these things in a predetermined sequence, etc.? We can answer the following: After focusing on the hair on the head, those who practice the meditation headline focus on the hair, rather than focusing on the nails; likewise after paying attention to the hair, we continue with the nails, not the teeth; and so on and so forth until the last body is urine. Why so? Because when a person without much talent climbs a ladder, there are thirty-two steps [again using these steps] in no particular order. [110]  He just makes the body tired and falls down the ladder without completing the climb to the destination. Also, if he or she does not follow the sequence of such meditation subjects, only the mind that makes the tired mind not reach the satisfaction has completed the practice of those meditation subjects and thus he will fall from the method of thirty-two progress, because it cannot be done.

52. (2) The same applies when the person makes an intention in a certain sequence. He should follow a sequence such as 'the effect of hair on the head then the hair,' do not work too quickly; because just like when a person is on a [too hasty] journey, he won't be able to pay attention to the generals (signs) as if the positions are flat or crooked, not paying attention to the tree mortar, hills, fields, and roads. And from there proved to be unwise on the way when the journey ended. Likewise, when [the meditator] focuses on something so quickly, he cannot pay attention to the signs (signs) that meditation brings, including color, form. etc ... and that's why he becomes deficient when he thinks about the thirty-two possible endings of the meditation topic.

53. (3) And precisely because [the meditator] should not focus his attention on that meditation topic too quickly, nor too slowly, because it is like when he or she is on a journey. If he or she only wanders on the road where trees, rocks, water puddles along the way, etc., instead of reaching the position he had predetermined, he may go bankrupt. by encountering lions, tigers, etc., tearing their bodies while on the way. Also, when the person [who practices meditation] focuses too slowly, instead of completing the task of cultivating all thirty-two bodies [ 71 ] he also has to fail miserably because of his desires, etc. can prevent our practice of meditation on the subject ...

54. (4) And when a person meditates, he should not work too slowly to avoid distractions along the way. And because he avoids being distracted, he has a comprehensive intention as a result that the mind cannot be distracted distracted by other things like constructions, etc. along the way. Because when a person meditates the mind is distracted by the external conditions created and he cannot concentrate on the hair on his head, for example. etc ... instead of being able to bring the meditation subject heading to an end, it is just a disaster and bankruptcy on the way like the friends of the Bodhisattva on the journey to Taxila (please read Ja. i 393) But once the meditator's mind is not distracted, just focus his attention [on the subject] the hair on his head, etc.

55. (5) When a practitioner meditates in such a way through avoiding distractions, then in his cultivation style, [he has cultivated in a past life] about his temperament, and his determination his heart again, [111] the judiciary that appears or impure form, either through color, form or empty. [112]    Then he had to cooperate by going beyond the description. This means that after having overcome, eliminating the use of [words] such as 'hair on the head, hair on the body', then the meditator focused on paying attention to impurity or [color]. sharpness or emptiness] in the way these entities appear and are established. How? Just like when a person decides to live in a forest and when he is familiar with the neighborhood, he creates generals (signs) such as breaking branches, etc., in order to realize where we have the Can earn water. And so he will earn water by just [following that sign]. But once he is accustomed to the area, he can go to the water intake and find the water without paying any attention to the sign of water availability and no need to pay extra attention. Also,

56. Here comes the question that may arise again: But how could these dharmas appear to a meditator in the form of this abominable characteristic? What about the color? Empty does not have to understand how? And how can a meditator meditate on them with a characteristic such as impure (i) color (ii) and emptiness? (iii)

The hair on the head can be presented to the practitioner in the form of indefinite characteristics in five ways: (a) in the form of color, (b) in the form of shapes, (c) in the form of flavors, (d) in the form of habitat, (e) and location. Practitioners meditate these aspects in the following five ways: The hair on the head is truly utterly disgusting and terrifying the color. [ 72  ] when in the day he sees a hair or thread falling into a bowl of food, he immediately throws the bowl of food and drink away, as soon as he notices it is a hair on his head. (b) the form is disgusting even if at night the person touches a string or thread in the shape of a hair falling on a dish or drink he may spill the contents immediately eat it even if it is very tasty, if the hair or thread falls into that dish or drink or the person feels nauseous when he notices that it is the hair on his head. (c) can also be very disgusting by the taste when the taste of the hair on the head is lacking in grooming and not anointed or prepared with flowers in the hair, the flavors, and the like seem to be very nausea. And when we smell the burning hair on the fire, they can cover their nose and show a grimace, manifested horrible disgust. (d) They are terrible even in the same way, from budding and growing up, growing and growing up and so on when they produce sputum honey, pus and blood. They are like herbs, etc. [grow] into a variety of products that create disgusting and filthy things in people like dung piles ... for example. (e) The location is also very disgusting, we see a heap of up to thirty-two disgusting things starting with the hair on the head and all the way to the inside of the damp skin covering the human head. The rest is like that. This is the first position that helps us to focus on these uncertainties, once we visualize that impure characteristic. growth and maturity and so on as they produce phlegm, pus and blood. They are like herbs, etc. [grow] into a variety of products that create disgusting and filthy things in people like dung piles ... for example. (e) The location is also very disgusting, we see a heap of up to thirty-two disgusting things starting with the hair on the head and all the way to the inside of the damp skin covering the human head. The rest is like that. This is the first position that helps us to focus on these uncertainties, once we visualize that impure characteristic. growth and maturity and so on as they produce phlegm, pus and blood. They are like herbs, etc. [grow] into a variety of products that create disgusting and filthy things in people like dung piles ... for example. (e) The location is also very disgusting, we see a heap of up to thirty-two disgusting things starting with the hair on the head and all the way to the inside of the damp skin covering the human head. The rest is like that. This is the first position that helps us to focus on these uncertainties, once we visualize that impure characteristic. such as. (e) The location is also very disgusting, we see a heap of up to thirty-two disgusting things starting with the hair on the head and all the way to the inside of the damp skin covering the human head. The rest is like that. This is the first position that helps us to focus on these uncertainties, once we visualize that impure characteristic. such as. (e) The location is also very disgusting, we see a heap of up to thirty-two disgusting things starting with the hair on the head and all the way to the inside of the damp skin covering the human head. The rest is like that. This is the first position that helps us to focus on these uncertainties, once we visualize that impure characteristic.

57. (ii) But if we can set the form as color, the hair on the head is established through the green color of origin ( kasina) [113] and the same for hair. The teeth too are set as white. Therefore, in each case, we pay attention to those entities through the way the expression of the variable originated. That's how we interact with elements in color as they appear in color.  

58. (iii) But if these things establish a way for us to exist in the form of emptiness, then the hair on the head establishes existence through analysis (resolution) by agreement [114] outside where That world. Or through the mass outside four bowl targeting net plus excellent quality as the food is the eighth [115] also like to the hair on the head, and what was left of that kind.    

He affects each element in a manner that is established for us.

59. (6) And when he has done such an intention, again influences the dhammas' through 'continuous elimination'. This means that when the person influences the removal of the hair on the set head, it appears through one of the three starting states with the impure characteristic. Like a leech [116] [Standing] in a fixed position and grabbing the tail tightly to hold it and then heading towards another position with the mouth, and once it has grasped the new position, the leech just leave first place, so too [stop at the hair on the head and then consider it. he came to the hair, and when his power was shown in the hair on his head, [ 73 ] he ignored the hair on the head and approached another detail. And the same we see takes place in each example.  

60. (7) Now after having co-authored with so many consecutive eliminations, those dharmas have been manifested before him in one of the three manifestations beginning with the impure characteristic, Thanks to that unlimited expression, the body became evident where the expression was established.

61. (i) In the case where a person of these dhammas appears as impure characteristic (please read VibhA. 251),  it is like the case of a monkey being chased by a hunting shelf in a coconut forest of up to thirty-two trees, the monkey can run continuously without stopping to any coconut tree. And kept turning his head to look back. When the monkeys were tired and stopped next to the bars, the surrounding fence was a pile of thick coconut leaves. Also, the mind is that the monkey is also chased by the meditator like that out of thirty-two physical bodies, continuing to run non-stop to any one body. Due to the lack of initial tendencies to run around a number of diverse objects because he often turns his head to look backwards, he feels exhausted and then stops at the peri-pursuit to one of them. with hair on his head, in this way the meditator feels most familiar with or best suited to his temperament and in this way he has practiced many previous lives; and then by constantly commenting on that seal with that thought and meditation on that chi, finally that person witnesses and stays in the first meditation (please read Vis  Ch. iv. and VbhA. 249) using this detail as the basis for [analysis] he developed meditation ( Vis ch. Xviii- xxii) until he attained the realm of the saints. ( Vis. Ch. Xxii).    

62. (ii) In case the meditator has established this method as: color (read VbhA. 251 ) like a monkey ... (repeat as §61 above) ... and then stopped in order to enter the Jhana outside of the dharma, it starts with the hair on the head, is the person who meditates is too familiar or best suited to his temperament or he has practiced a lot in his previous life. Next, through many times the thought of that seal, he finally entered into the five stages of meditation in the celestial realm ( Pure Land. 168-9) thanks to the green or yellow color of the object of origin ( please read MA. iii. 255tt). Using any of these 32 bodies as the basis of analysis, he develops meditation and reaches the field of saints.      

63. (iii) In the event that they appear in a person as empty (please read VbhA. 252), he practices paying attention to them through special characteristics (please read Thanh Tinh directed by Ch. xi. §§ 48 cont.) and doing so he reached through the access act clearly define the Sac University ( Visuddhimagga Ch. Xi.) and then      [117] he (8-10 ) through the three Sutta texts on the threefold Sutta: Impermanence, Suffering and No-Self, [ 74 ] this is the method of developing contemplation in that person's case. By developing this meditation and cultivating more and more he reached the field of saints.  

64. Up to this point, the aforementioned question was specifically raised as follows: 'How can you influence those things in a predetermined sequence?' (§51) and the question has been answered. And the meaning of what has been said, namely, 'this commentary should be interpreted in such a way as to establish the existence (§5) explained above.

[Overall method]

65. Now for the purpose of easily familiarizing yourself with this glossary concerning thirty-two bodies one should understand the overall method as follows:

(1) One is through seal (2) two is Dharma seal (3) three is four precepts (4) Four is emptiness, (5) five are aggregates, and what is left. We bring forth the thirty-two exegesis in our body

66. (1) At this point 'through the seal' there are one hundred and sixty 'seals' in these thirty-two forms, through which the meditator can contemplate (discern) thirty-two forms in parts. One, the meaning here is: color seal, seal shape, directional seal, position seal and delimitation mark of the hair, for example; so so it is the same in case we mention the hair on us and the rest like that.

67. (2) Through this characteristic there are one hundred and twenty-eight characteristics in these thirty-two forms, through which one can meditate on up to thirty-two bodies because of this characteristic, meaning is the enhanced stiffness is the properties of the hair on the head, then the adhesion, the heat, the movement, the quartet, and the same for hair and what is of the remaining thirty-two bodies.

68. (3) 'Through the precepts' with the Great (elements) mentioned in the section 'O bhikkhus, this man includes the precepts' ( M.  iii. 239) in the case of thirty two bodies in the body, there are one hundred and twenty-eight [for example] that can be given to the precepts, whereby the meditator contemplates (discern) thirty-two bodies through them. Means: the solid characteristic of the hair on the head is the boundary, the cohesive element in the hair is water. The main factor in hair growth is fire, and the bulging element is the element of wind, forming the deity and the same goes for the hair on itself, and the rest.

69. (4) Through 'emptiness': up to one hundred and twenty-eight types of emptiness exist in thirty-two bodies, whereby a meditator can attain meditation through emptiness in thirty-two forms. there. Means: in the case of hair on the head, first [ 75 ] "boundary" has no aquatic world and rest too hydrosphere empty boundaries and also exactly the same thing with feathers on her and nothing left.

70. (5) Through the thirty-two aggregates when the hair on the head, etc., is aggregated into aggregates, etc., the exclamation should be known for its beginnings: yes how many of the five aggregates (rupa, sensation, perception, onions and consciousness are shown] in the hair? How many of the [Four Noble Truths] are there?

71. When we realize this, for the meditator the body seems to be compared to a pile of hay or sticks, as they say:

'There are no beings, people, men;
do not understand the human body is just empty.
Like any haystack heaped with sticks.

And then 'sublime joy' was very remote for the meditator. As called as follows:

About that [118] calm mind Retreating into a void of nothingness. then meditate on the true truth Will bring endless joy   

Then soon after that his existence was mingled with happiness and refreshment affirmed with meditation as follows:

He understood the aggregates,
which appeared and then distorted,
where he tasted happiness and endless refreshment.
Because he experienced immortality. 

Then soon after, he realized that the immortality of death (nibbana) would no longer become old or dead and he would be frequented by the Saints.

Here the explanation of the Thirty-Two possible in the glossary of Tieu Tung, here comes to an end. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY=15/3/2020.