ဝိသုဒ္ဓိမဂ္ဂ (ပ)

[341] CHAPTER XI EXPOSITION OF CONCENTRATION Development of the Perception of Revulsion from Food, Now we come to tlie exposition of the development of the perception of revulsion from (or abominableness of) sustenance shown in outline as '' one perception ” immediately after the Formless. Therein, sustenance (dhdro) is that which fetches {dharati, its own fruit). It is of four kinds: material food, contact, purpose, and consciousness. Of them, who sustains (fetches) what ? (1) Material food sustains the eight material qualities ending in nutritive essence. (2) Contact sustains the three feelings. (3) Purpose sustains re-conception in the three forms of becoming. (4) Consciousness sustains name-form at the moment of conception. Of them, in material food there is the danger of desire (for taste) ; in contact there is the danger of approach (or attraction to the object); in purpose the danger of coming to be; in consciousness the danger of re-conception. And among them with their dangers, material food is to be illustrated by the simile of the child’s flesh, contact by the simile of a cow with a sore hide, purpose by the simile of a charcoal-pit, consciousness by the simile of sword and stake.*'" And among them, only material food, such as the different kinds of things to eat, to drink, to bite, to lick, is intended in this sense to be sustenance. Perception which arises by way of seizing the abominable mode in such food is perception of revulsion from food. He wlio wishes to develop that perception should, after acquiring the subject of meditation and not missing a single word of it, reflect, alone and secluded, [342] on the abominableness of material food such as the different kinds of things to eat, to drink, to bite, to lick, the abominableness of food manifesting itself in ten ways: (1) From the necessity of having to go for it; (2) of seeking for it; (3) of eating it; (4) because of ingredients; (5) of the receptacle; (6) of its undigested state; (7) of its digested state; (8) of its fruit; (9) of its oozing; (10) of its being smeared, (1) Of these, From the necessity of having to go for it,” means: — In this mighty religion, a monk, after reciting the word of the Buddha or doing his ascetic duties the whole night, rises in time, does what he has to do in the courtyard of his shrine, and of the Bo-tree, sees to the water for washing, sweeps the cell, nourishes his body, takes his seat and attends to the subject of meditation twenty or thirty times. Kising therefrom he must needs take his bowl and robe, forsake the groves which are the scene of his religious austerities, free from crowding, pleasant in their solitude, full of shade and water, clean, cool, delightful spots, and go, regardless of the noble delight of solitude, in the direction of the village for the sake of food, like a jackal going towards the charnel-field. As he goes along he must, as soon as he gets down from the bedstead or stool, step on the mat which is covered with dust from the feet, with droppings of house lizards, and so on. Then his eyes must meet the front of the monastery which is more filthy than the inner room owing to the occasional defilements of rat-dung, bat-dung, and so on; then the lower floor which, being occasionally besmeared with droppings of owls, pigeons, and so on, is more filthy than the upper floor; then the cell, which is more filthy than the lower floor owing to the occasional defilements of faded grasses and leaves borne on the wind, of the sick novices obeying the calls of nature, spitting and blowing their noses there, and of water and mud and so on, in the rainy season. He must see the monastery road which is more filthy than the cell. After saluting in due course the XI . — Exposition of Concentration 397 Bo-tree, and the shrine, and standing in a considering-pen, he, regardless of the shrine which is like a heap of pearls, the Bo-tree which is as captivating as a tuft of peacock’s tailfeathers, the dwelling which is glorious with the splendour of a deva-mansion, goes forth with the thought: ‘Turning one’s hack on such a delightful place, one must go for the sake of food,” and going along the road to the village, he finds the road to he full of stumps and thorns, broken and uneven, owing to the active running of water. Then, wearing his inner garments as though covering a hoil, fastening his girdle as though hinding a bandage on a wound, putting on the outer garment as though covering a heap of bones, [343] and taking out his bowl as though taking out a medicine-pot, he arrives near the village gate where he must behold corpses of elephants, of horses, of cattle, of buffaloes, of men, of snakes and dogs. Not merely must he behold them, he must also suffer their smell to strike his nose. Then standing at the village gate, he must observe the village roads to shxm danger from fierce elephants, horses, and so on. Thus for the sake of food must he step on, behold, smell, such abominations beginning with the mat and ending in the various kinds of corpses. Food is indeed abominable: thus he should consider its abominableness from the necessity of having to go for it. (2) How, from the necessity of having to seek for it ? Bearing the abominableness of having to go for food, the monk, having entered the village, must walk the village streets from house to house, bowl in hand, like a pauper dressed in rags. There in the village during the rainy season, his legs sink in the muddy water as far as his calves at every step, one hand holding the bowl, the other lifting the robe. In the hot season he must walk about, his body covered with dust and grass hurled by the fury of the wind. Reaching every door he must behold and step into dirty pools and pools of mud mixed with the washings of fish, of meat, of rice, with saliva, mucus, dog’s dung, pig’s dung, and so on, and full of worms and black flies. And the flies from the pools come and alight on his garments, his bowl,, and his head. When he has entered the houses, some give, others do not give alms. Some of those who give, give food which was cooked the day previous, or stale food, or putrid junkets and cakes, and so on. vSome who do not give say, '' Please pass on to the next house, sir.” Some remain silent as though not seeing him. Others turn their faces elsewhere; still others use harsh speech, such as, Away, you bald pate !” After thus roaming the village for alms, he must leave it like a pauper. Thus for the sake of food he must step on, behold and put up with, such abominations as muddy water from the time he enters the village until he leaves it. Food is indeed abominable, — thus he should consider its abominableness from the necessity of having to seek for it. [344] (3) How about eating it ? Having thus sought the food and seated himself comfortably in a pleasant spot outside the village he, on seeing a monk worthy of reverence or a respectable man, ought to invite him so long as he has hot dipped his hand in the food. But the moment he has dipped his hand with intent to eat the food, he should be ashamed to say, Have some.” And as he kneads the food after dipping his hand in it, the perspiration that flows along his five fingers wets the dry, hard food and makes it soft. When making lumps of the food which has lost its beauty through kneading, he puts it in his mouth, the lower teeth fulfil the functions of a mortar, the upper teeth those of a pestle, the tongue those of the hand. There in the mouth it is ground like dog’s food in a dog’s food-dish, with the pestles of the teeth, turned over by the tongue, and is besmeared with the thin, clear saliva on the blade of the tongue; with the thick saliva from the middle of the tongue; with the impurities from between the teeth in places where the teeth-bones cannot get at it. And so the food being at that moment a special preparation devoid of beauty and odour, reaches a highly loathsome state like dog’s vomit in a dog’s food-dish. And in such a state it appears to the eye as something that might have been swallowed long ago. Thus he should consider its abominableness that arises from eating it. XI . — Exposition of Concentration • 399 (4) How about the ingredients ? And since Buddhas, silent Buddhas, or universal monarchs provide one or other of the four ingredients: bile, phlegm, pus, blood, and persons of weak merit provide all the four, the food when eaten and taken inside becomes highly loathsome, as though it was smeared with thick oil of the honey-tree in him who has an excess of bile; as though it was smeared with the juice of the nagabala leaf in him who has an excess of phlegm; as though it was smeared with sour butter-milk in him who has an excess of pus; as though it was smeared with colouring dye in him who has an excess of blood. Thus he should consider its abominableness from the ingredients. (6) How about the receptacle ? When the food, being smeared with any one of the four ingredients, enters the stomach, it is not stored up in golden vessels, jewel vessels or silver vessels, and so on. If it is swallowed by a young person of ten years of age, it is put in a place (i.e., stomach) which resembles an excrement-pit unwashed for ten years. [346] If it is swallowed by a person of twenty, thirty, forty, fifty, sixty, seventy, eighty, ninety or a hundred years of age, it is put in a place which resembles an excrement-pit imwashed for twenty ... a himdred years. Thus he should consider its abominations from the receptacle. (6) How about its undigested state ? This food being stored in such a place remains, so long as it is undigested, in a highly loathsome state, in that loathsome place which, as has been stated above, is excessively foul-smelling, of pitch darkness, a passage for the winds carrying the smell of various corpses, all the food swallowed to-day, yesterday, and the day before, being gathered up in a lump in a membrane of phlegm, boiled by the heat of the body’s fire, giving rise to foam and bubble, just as when in summer an unseasonable rain pours down violently, the grasses, leaves, bits of mats, and dead bodies of snakes, of dogs, of men, and so on, which have fallen into a pit at the gate of a village of outcastes, being heated by the sun’s rays, rise up and down in foam and bubble. Thus he should consider its abominableness from its undigested state. (7) How about its digested state ? The food, cooked by the body’s heat does not become gold or silver, and so on, as do the elements of those metals. But, giving rise to foam and bubble, it becomes excrement like yellow loam ground on a smooth grindstone and put in a tube, and fills the abdomen. Becoming urine it fills the bladder. Thus he should consider its abominableness from its digested state. (8) How about its fruit ? The food, when well digested, brings about various putridities such as the hairs of the head, hairs of the body, nails, teeth. When it is not well digested, it brings about hundreds of diseases such as ringworm, itch, scab, leprosy, cutaneous disease, consumption, cough, hemorrhage. Such is its fruit, — thus he should consider its abominableness from its fruit. (9) How about the oozing ? The food being swallowed, goes in by one door, and oozes out by the various doors as filth of the eye, from the eye, as filth of the ear, from the ear, and so on. When he swallows it he does so in great company; but when he throws it out as excrement, urine, and so on, he does so alone by himself. [346] He who eats it feels happy and delighted, elated and full of joy and gladness for the first day. When he relieves himself on the second day he has to shirt his nose, distort his face, and is disgusted and sick at heart. Lustful, greedy, giddy, infatuated, he eats it on the first day, and ejects it on the second day, when after it has abided one night he has lost all passion for it, is vexed with it, ashamed of it, disgusted with it. Hence said the Ancients: — Nice things to eat and drinh,food hard and soft, By one door enter in, hy nine go out. Nice things to eat and drinJc,food hard and soft, One eats in company, throws out alone. Nice things to eat and drink, food hard and soft, One eats in joy and throws out in disgust. Nice things to eat and drink, food hard and soft — They all become foul things in one night's time. XI . — Exposition of Concentration 401 Tlius should one consider its abominableness from its oozing out. (10) How about the smearing ? While food is eaten, it smears the hands, lips, tongue, and palate, which on that account become abominable, must needs be washed again and again to remove the smell. Just as when rice is boiled, the chaff, broken rice, husk-powder, and so on, boil over and smear the brim and lid of the pot with scum, so when food, which has been eaten, is cooked (digested), giving rise to foam by means of the body’s heat which goes through the whole body, it rises up and smears the teeth with dental filth; the tongue, palate, and so on, with saliva, phlegm, and so on; the eyes, ears, nose, the lower passage, and so on, with filth of the eye, filth of the ear, mucus, urine, excrement and so on, on account of which these outlets are neither clean nor pleasant though they be washed every day. After washing any one of these outlets, the hand must needs be washed with water in its turn. After washing some outlet the hand does not cease to be abominable though it be washed two or three times with cowdung, clay-earth or scented powder. Thus should one consider the abominableness of food from the smearing. As he thus reflects upon the tenfold abominableness, impinges on it with application and exercise of thought, the material food becomes manifest by virtue of the mode of abominableness, [347] Again and again he practises, develops, repeats, the sign. As he does so, the hindrances are discarded. He concentrates the mind by means of access-concentration which has not reached ecstasy on account of the intrinsic nature and profundity of material food. And the perception here appears by virtue of grasping the mode of abominableness. Therefore this subject of meditation goes under the name of perception of the abominableness of food. And the mind of the monk who is devoted to the perception of the abominableness of food, shrinks, withdraws, turns away from the lust of taste. Like a traveller who eats his child’s flesh from a desire to get out of the desert, he takes food without going to excess, to the end that he may escape from ill. By means of the mastery of material food, he attains mastery over the lust of the five sensual pleasures. By means of the mastery of the five sense-desires, he masters the aggregate of matter. And by virtue of the abominable state such as the undigested state, the development of his mindfulness as regards the body is fulfilled. He is trained in the practice favourable to the perception of the Foul. And depending on this attainment, he is bound for a happy destiny, though he fall short of the goal of deathlessness under present conditions. This is the detailed discourse on the development of perception of the abominableness of food. Development of the Determination of the Four Elements, We now come to the exposition of the development of the determination of the four elements, shown in outline as one determination’ immediately after the perception of the abominableness of food. Therein, determination ” means deciding by way of noting the intrinsic nature. Four-element-determination ” is the determining of the foiir elements. Attending to the four elements, meditating on the four elements as subject, determining the four elements, are the same in sense. This determination of the four elements is treated in two ways: briefly and at length: briefly in the Mahasatipatthana ; at length in the Mahahatthipadupama, Rahulovada, Dhatuvibhanga. Just as a clever cattle-butcher, monks, or his apprentice, when he has slain an ox, displays the carcase piecemeal at the crossways as he sits, [348] even so does a monk reflect upon this very body, however it he placed or disposed, with respect to its fundamentals : — There are in this body the four primary elements of earth, water, heat, and airj So it is stated briefly in the Mahasatipatthana for the sake of one who, being sharp of intellect, meditates on the elements. The meaning is: — As the clever cattle-butcher or his apprentice who works for food, kills the ox, cuts it up and, sitting at the crossways called the meetingplace of main roads from the four directions, displays it piece- Blgha ii, 290. XI. — Exposition of Concentration 403 meal, so tlie monk reflects upon the body, however it be placed according to any of the postures or disposed according as it has been placed, with respect to its fundamentals: — There are in this body the four primary eiements of earth . . . air.’’ What does this amount to ? As when the butcher is rearing the ox, is taking it to the slaughter-house, and there at the slaughter-house is fastening it, placing it, slaying it, seeing it slain, dead, the concept ox ” does not disappear so long as he has not cut it up and displayed it piecemeal; but when he has cut it up and sat down, the percept ox ” disappears, the percept flesh arises, so that he does not think that it is the ox which he sells and others buy, but it is the flesh that he sells and that others buy, — so, while the monk is a foolish, average man, a householder, or has just been ordained, the concept being,” ‘"man,” or person” does not disappear so long as he, making a concrete estimate of this very body, however it be placed or disposed, does not reflect upon it as elements. But when he reflects upon it as elements, the concept being ” disappears, and the mind is established by virtue of the elements. Hence said the Blessed One: Just as a clever cattle-butcher, monks,” and so on. And in the Mahahatthipadupama it is said at length for the sake of him who, being not too sharp of intellect, meditates on the elements: Friends which is the earth-element that is personal ? Everything personal and referable to an individual which is hardy solidy or derived therefroMy — such as the hairs of the head or body . . . stomachy excrementy together with anything else thaty being personal and referable to an individual y is hard, solid, or derived therefrom, is called, friends, the earthelement that is personal [349] Friends, which is the waterelement that is personal ? Everything personal and referable to an individual which is water, watery or derived therefrom, such as bile . . . tcrme, together with anything else thxt, being personal and referable to an individual, is water, watery, or derived therefrom, is called, friends, the water-element that is personal. Friends, which is the fire-element that is personal ? Everything personal and referable to an individual ivhich is fire fiery, or derived therefrom, such as whatever heats, consumes, or hums up, or whatever wholly transmutes food and drinh in digestion ; together with anything else that, being personal and referable to an individual, is fire, fiery, or derived therefrom, is called, friends, the fire-element that is personal. Friends, which is the air-element that is personal ? Everything personal and referable to an individual which is air, airy, or derived therefrom., such as wind discharged upwards or downwards, wind in the stomach or abdomen, vapours that traverse the several members, inhalings and exhalings of breath, together with anything else thut, being personal and referable to an individual, is air, airy, or derived therefrom, is called, friends, the air-element that is personal And so also in the Kahulovada and Dhatuvibhanga Suttas. And here is the explanation of the terms which are not clear: Personal, referable to an individual/' are both synonyms of one’s own,” which means, born of self, included in one’s continuum {santdna). Just as in the world talk among women folk is called womanly,” “ personal ” is because it arises in one’s person, referable to an individual ” is because it arises on account of the self. “ Hard ” means rigid. ‘‘ Solid ” rgeans harsh to the touch. The first denotes the characteristic, the second the mode. For the earth-element has the characteristic of hardness, the mode of harshness to the touch; hence '' solid.” Derived therefrom ” means, held firmly, i.e., to the notions of I,” “ mine,” Held firmly, seized, touched, is the meaning. Such as ” is a particle. Which is that earth-element ? — is the meaning. To show what it is, he says, ‘‘ hairs,” and so on. Here the earth-element is to be understood as shown in twenty forms including the brain. “ Anything else ” includes the earth-element in the remaining three elements. [350] It gets to this and that place by flowing: — thus it is water.” Watery ”; — it comes xmder the various kinds of water set up by karma, and so on. What is that % The cohering characteristic of the earth-element. XI . — Exposition of Concentration 405 is by virtue of beat. As said above, fiery” is that wbicb comes under tbe various kinds of beat. Wbat is that ? Tbe cbaracteristic of caloricity. ''Wbatever — is that by wbicb this body, through tbe perturbed watery element, is heated, through sickness lasting for a day and so on, becomes hot. '' Whatever consumes”: — is that by which the body is consumed and becomes short of faculties, loses its strength, gets wrinkles and grey hairs. “Whatever burns up”: — is that by the perturbation of which this body bums, and so the man, crying, “ I burn I I burn !” longs to be anointed with butter, washed a hundred times with gosita sandal-wood and such unguents, to be fanned with a palm-leaf. “ Or whatever wholly transmutes food and drink in digestion,” is that by which anything to eat such as rice, anything to drink such as sweet beverages, an3d}hing to bite such as pastry, or anyihing to suck such as a ripe mango, honey, molasses, is well digested; each has its own function to perform. And here the first three kinds of fire are set up by the four causes, the last (digestive fire) by karma only. “ Air ” is by virtue of moving. As said above, “ airy ” is that which comes under the various kinds of air. What is that ? The characteristic of supporting. “ Wind discharged upwards ” is wind rising upward leading to vomiting, hiccough, and so on. “ Wind discharged downwards ” is wind going downward ejecting excrement, urine, and so on. “ Wind in the stomach ” is wind outside the viscera. “ Wind in the abdomen ” is wind inside the intestines. “ Vapours that traverse the several members ” are vapours which, passing along the network of veins, traverse the several members of the whole body, giving rise to such actions as bending in and stretching out. “ Inhalings of breath ” are the breath going in. “ Exhalings of breath ” are the breath going out. And liere tlie first five kinds are set up hy the four causes, inhalings and exkalings by consciousness. [361] Everywbere tke term, '' anything else/' includes the water-element, and so on, in the three sections other than the one treated of. Thus the four elements have been treated at length in fortytwo forms, namely: the earth-element in twenty forms, the water-element in twelve, the fire-element in four, the airelement in six. This, so far, is the explanation of the text. And in this system of developing the monk of sharp intellect gradually comes to apprehend the elements in details that the hairs of head are the earth-element, the hairs of body are the earth-element. And the subject of meditation becomes plain as he attends that whatever has the characteristic of rigidity is the earth-element, whatever has the characteristic of cohering is the water-element, whatever has the characteristic of bringing to maturity is the fire-element, whatever has the characteristic of supporting is the air-element. But when a monk not too sharp of intellect attends so, it keeps in the dark and does not reveal itself to him. It becomes plain when he attends in detail by the former method. How ? Just as, of two monks, reciting the texts with many repetitions, the one who is of sharp intellect recites once or twice the repeated passage in full, and then goes on with his recitation saying only the initial and final words of the repeated passages, the other not too sharp of intellect says: ‘What a recitation! This one does not even let the lips touch each other. If he recites thus, when will he get to know the text and he himself does the recitation going through the repeated passages in full. And the other man says to him: What a recitation 1 This one does not let himself come to the end. If he recites thus, when will he finish the text Even so, the monk of sharp intellect gradually comes to apprehend in detail the elements as hairs, and so on. And the subject of meditation becomes plain as he attends by the brief method that whatever has the characterisitc of rigidity is the earth-element, and so on. There is darkness and non-revelation when the other Read ianii for tan tL XI. — Exposition of Concentration 407 monk attends likewise. The subject is manifested wken he attends in detail by way of kairs, and so on. Tberefore tke monk, sharp of intellect, wishing to develop this subject of meditation, should in solitude and seclusion adverb to his whole physical body, apprehend the elements briefly that in this body whatever is rigid or hard is the earth-element, whatever is cohesive [362] or is flowing‘s is the water-element, whatever brings to maturity or is hot is the fire-element, whatever is supporting or moving is the air-element, and again and again advert to, attend to, reflect on, the earth-element, the water-element, as mere element, without sentience, without soul. As he thus strives there arises before long the concentration which, from having intrinsic nature as object, is just access and has not reached ecstasy, and which is attended by understanding that illuminates the different kinds of elements. Or, in order to show that these Four Great Primaries are devoid of sentience, the Captain of the Law has declared four groups: It is by and because of bones and sinews flesh and sMuy that a space is enclosed which is called a visible shaped Classifying them by the hand of knowledge which goes through the spaces in between any two of them, the monk should apprehend the elements as stated previously: Whatever among them is rigid or hard is the earth-element, and again and again advert to, attend to, reflect on, the earth-element, the water-element, as mere elements, without sentience, without soul.’ As he thus strives, there arises before long the concentration which, from having intrinsic nature as object, is just access, and has not reached ecstasy, and which is attended by understanding that illuminates the different kinds of elements. This in brief is the system of development in the determination of the Four Elements. It is to be understood in detail thus The student not too sharp of intellect who wishes to develop this subject of meditatioB should study in detail the elements in forty-two aspects from his teacher, and living in a dwelling as described above, should, in solitude and seclusion, his duties all performed, develop the subject in four aspects thus; (1) Treating them in brief along with their constituents; (2) classifying them together with their constituents; (3) treating them in brief along with their characteristics; (4) classifying them together with their characteristics. (1) Of these, how does he develop it, treating them in brief along with their constituents ? Here the monk determines the attribute of rigidness in twenty parts of the body to be the earth-element; determines the attribute of cohesion in watery fluid in twelve parts of the body to be the water-element; [353] determines the heat which brings to maturity in four parts to be the fire-element; determines the attribute of support in six parts to be the air-element. As he determines thus, the elements manifest themselves. As he repeatedly adverts to, attends to them, access-concentration arises in the way described. (2) But if, though he develops it so, the subject of meditation is not realized, he should then develop it by classifying the elements together with their constituents. How? First, without forgetting all that has been said under the thirty-two parts of the body about the sevenfold proficiency in acquirement and the tenfold proficiency in attention, as set forth in the subject of mindfulness regarding the body, he should begin reciting in direct and reverse order the sets of five ending in skin and so on, and do all that has been laid down there. This is distinctive: There, attending to the hairs and so on, by way of colour, shape, direction, range, limit, one is to establish one’s mind through revulsion, here through the elements. Therefore, after attending to the hairs, and so on, by fives, by way of colour, and so on, one should attend in the end thus: — These hairs grow on the skin which envelops the skull. Just as when kuitha grass is growing on an ant-hill, the anthill does not know that the grass grows on it, nor does the XI. — Exposition of Concentration 409 grass know that it grows on the ant-hill, so the skin enveloping the skull does not know that the hairs grow on it, nor do the hairs know that they grow on the skin which envelops the skull. There is no mutual laying to heart, no reflection. Thus hairs form a separate class in the body, are non-mental, indeterminate, void (of soul), without sentience, hard, earthelement. Hairs of body grow on the skin which envelops the body. Just as when dahha grass is growing in a deserted village, the village does not know that the grass grows in it, nor does the dahha grass know that it grows in the deserted village, so the skin enveloping the body does not know that hairs grow on it, nor do the hairs know that they grow on the skin which envelops the body. There is no mutual laying to heart, no reflection. Thus, hairs of body form a separate class in the body, are non-mental, indeterminate, void (of soul), without sentience, hard, earth-element. Nails grow at the tips of fingers and toes. Just as when boys play at piercing the seeds of the honey fruit with sticks, the sticks [354] do not know that the seeds are fixed on them, nor do the seeds know that they are fixed on the sticks, so the fingers and toes do not know that the nails grow at their tips, nor do the nails know that they grow at finger-tips, toetips. There is no mutual laying to heart, no reflection. Thus nails form a separate class in the body, are non-mental, indeterminate, void (of soul), without sentience, hard, earthelement. Teeth grow in the jaw-bones. Just as when carpenters put up posts by sticking them with some sort of plaster to stone mortars, the mortars do not know that on them stand - the posts, nor do the posts know that they stand on the mortars, so the jaw-bones do not know that the teeth grow on them, nor do the teeth know that they grow on the jaw-bones. There is no mutual laying to heart, no reflection. Thus teeth form a separate class in the body, are non-mental, indeterminate, void (of soul), without sentience, hard, earth element. Skin envelops tke wkole body. Just as a harp which is covered with wet ox-hide does not know that it is covered with the wet ox-hide, nor does the wet ox-hide know that it covers the harp, so the body does not know that it is enveloped by the skin, neither does the skin know that it envelops the body. There is no mutual laying to heart, no reflection. Thus skin forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, hard, earth-element. Flesh is smeared on the skeleton. Just as a wall, besmeared with clay, does not know that it is smeared with the clay, nor does the clay know that it smears the wall, so the skeleton does not know that it is smeared with the nine hundred different pieces of flesh, nor does the flesh know that it smears the skeleton. There is no mutual laying to heart, no reflection. Thus flesh forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, hard, earthelement. Sinews bind the bones inside the body. Just as sticks in a wattle-and-daub wall being kept in position by creepers, do not know [355] that they are kept in position by the creepers, nor do the creepers know that they keep the sticks in position, so the bones do not Imow that they are bound by the sinews, nor do the sinews know that they bind the bones. There is no mutual laying to heart, no reflection. Thus sinews form a separate class in the body, are non-mental, indeterminate, ■void (of soul), without sentience, hard, earth-element. Among the bones the heel-bone supports the ankle-bone, which in turn supports the leg-bone, which supports the thigh-bone, which supports the hip-bone, which supports the back-bone, which supports the neck-bone, which supports the bone of the head. The bone of the head rests on the neckbone, which in turn rests on the back-bone, which rests on the hip-bone, which rests on the thigh-bone, which rests on the leg-bone, which rests on the ankle-bone, which rests on the heel-bone. Just as, in heaps consistiug of bricks, timber, cow-dung, and so on, the lower bricks, and so on, do not know that they support the upper ones, neither do the upper ones know that they rest on the lower ones, so the heel-bone does not know that it supports the ankle-bone, which in turn does not know that it supports the leg-bone, which does not know that it supports the thigh-bone, which does not know that it supports the hip-bone, which does not know that it supports the back-bone, which does not know that it supports the neckbone, which does not know that it supports the head-bone; neither does the head-bone know that it rests on the neckbone, which does not know that it rests on the back-bone, which does not know that it rests on the hip-bone, which does not know that it rests on the thigh-bone, which does not know that it rests on the leg-bone, which does not know that it rests on the ankle-bone, which does not know that it rests on the heel-bone. There is no mutual laying to heart, no reflection. Thus bone forms [356] a separate class in the body, .is non-mental, indeterminate, void (of soul), without sentience, hard, earth-element. Marrow is inside the various bones. Just as bamboo-tubes, and so on, in which are placed sodden cane-sprouts, and so on, do not know that in them are placed the sodden cane-sprouts, and so on, nor do the cane -sprouts, and so on, know that they are placed in the bamboo -tubes, and so on, so the bones do not know that inside them is the marrow, nor does the marrow know that it is inside the bones. There is no mutual laying to heart, no reflection. Thus marrow forms a separate class in the body, is non-mental, indeterminate, void (of soul), . without sentience, hard, earth-element. Kidneys are bound together by a thick sinew which issues as a single root from the 03sophagus, and branches out into two at a little distance and surrounds the heart-flesh. Just as a couple of mangoes being bound together by their stalk, the stalk does not know that it binds the two mangoes together, nor do the two mangoes know that they are bound together by the stalk, so the thick sinew does not know that it binds together the kidneys, nor do the kidneys know that they are bound together by the thick sinew. There is no mutual laying to heart, no reflection. Thus the kidneys form a separate class in the body, are non-mental, indeterminate, void (of soul), without sentience, hard, earth-element. The heart rests on the middle of the cave made by the breastbone inside the body. Jnst as the interior of an old carriageframe, in which a piece of meat is placed, does not know that in it is placed the piece of meat, nor does the piece of meat know that it is inside the old carriage-frame, so the interior of the breast-bone-cave does not know that in it is the heart, nor does the heart laiow that it is inside the cave of the breastbone, There is no mutual laying to heart, no reflection. Thus heart forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, hard, earthelement. Liver leans against the right side between the two breasts within the body. Just as the side of a frying-pan to which two pieces of meat are stuck does not know that to it are stuck the two pieces of meat, nor do the two pieces of meat know [367] that they are stuck to the side of the frying-pan, so the right side in between the two breasts does not Imow that against it leans the liver, nor does the liver Imow that it leans against the right side between the two breasts. There is no mutual laying to heart, no reflection. Thus liver forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, hard, earth-element. Of the pleurae, the covering pleura surrounds the heart and kidneys. The non-covering pleura envelops the flesh beneath the skin in the whole body. Just as meat wrapped in white cloth does not know that it is wrapped in the white cloth, nor does the white cloth know that it wraps the meat, so the kidneys and heart and flesh in the whole body do not know that they are covered by the pleura, nor does the pleura know that it covers the kidneys and heart and flesh in the whole body. There is no mutual laying to heart, no reflection. Thus pleura forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, hard, earthelement. Spleen rests on top of the stomach-membrane to the left of the heart. Just as the top of a granary on which is a piece of cow-dtmg does not know that on it is the piece of cow-dung, nor does the piece of cow-dung know that it is on top of the XI. — Exposition of Concentration 413 granary, so the top of the stomach-membrane does not know that the spleen rests on it, nor does the spleen know that it rests on top of the stomach-membrane. There is no mutual laying to heart, no reflection. Thus spleen forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, hard, earth-element. Lungs hang down covering from above the heart and liver between the two breasts within the body. Just as the interior of an old granary from which hangs a bird’s nest does not know that the bird’s nest hangs from it, nor does the bird’s nest know that it hangs from the interior of the old granary, so [358] the interior of the body does not know that in it hang the limgs, nor do the lungs know that they hang in such interior of the body. There is no mutual laying to heart, no reflection. Thus lungs form a separate class in the body, are non-mental, indeterminate, void (of soul), without sentience, hard, earth-element. Intestines are situated within the body limited by the oesophagus and the anus. Just as a trough of blood, in which is coiled a (snake’s) dead body from which the head has been severed and which is covered with veins, does not know that in it is placed the dead body of veins, nor does the dead body of veins know that it is placed in the trough of blood, so the interior of the body does not know that in it lie the intestines, nor do the intestines know that they are within the body. There is no mutual laying to heart, no reflection. Thus intestines form a separate class in the body, are non-mental, indeterminate, void (of soul), without sentience, hard, earthelement. Bowels are bound in twenty-one coils within the intestinal sac. Just as a mattress of cords for the wiping of feet sewn together with cords does not know that it is sewn together with the cords, nor do the cords know that they have sewn the mattress, so the intestines do not know that the bowels bind them together, nor do the bowels know that they bind the intestines. There is no mutual laying to heart, no reflection. Thus bowels form a separate class in the body, are non-mental, indeterminate, void (of soul), without sentience, hard, earth-element. Stomacli, by wMch. are meant things to eat, to drink, to bite, to lick, is situated in the belly. Just as a dog’s dish, in which a dog has deposited his vomit, does not know that in it is the dog’s vomit, nor does the dog’s vomit know that it is in the dog’s dish, so the belly does not know that in it lies the stomach, nor does the stomach know that it lies in the belly. There is no mutual laying to heart, no reflection. Thus stomach forms a separate class in the body, is nonmental, indeterminate, void (of soul), without sentience, hard, earth-element. Excrement is in what is called the abdomen like an eightfinger bamboo-tube at the end of the intestines. [359] Just as a bamboo-tube, in which is placed fine, well-groimd yellow loam, does not know that in it is the yellow loam, nor does the yellow loam know that it is placed in the bamboo -tube, so the abdomen does not know that in it lies excrement, nor does excrement know that it is in the abdomen. There is no mutual laying to heart, no reflection. Thus excrement forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, hard, earth-element. Brain is situated inside the skull. Just as a gourd-skin into which a lump of flour is put does not know that in it is put the lump of flour, nor does the lump of flour know that it is in the gourd-skin, so the interior of the skull does not know that in it lies the brain, nor does the brain know that it is inside the skull. Thus brain forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, hard, earth-element. Of the (two kinds of) bile, fluid-bile is bound up with the life-controlling faculty, and is diffused through the whole body. Bile as organ is situated in the gall-bladder. Just as a piece of cake through which oil is diffused does not know that the oil is diffused through it, nor does the oil know that it is diffused through the cake, so the body does not know that the bile-fluid is diffused through it, nor does the bile-fluid know that it is diffused through the body. Just as a luffa-skin full of rain-water does not know that in it is the rain-water, nor does the rain-water know that it is in the luffa-skin, so the XI. — Exposition of Concentration 415 gall-bladder does not know tliat in it lies the organ of bile, nor does the organ of bile know that it lies in tbe gall-bladder. There is no mutual laying to heart, no reflection. Thus bile forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, fluid, cohesive in mode, water-element. Phlegm, being as much as to fill a bowl, is situated in the membrane of the stomach, J ust as a village-pool, on the surface of which a film of foam has formed itself, does not know that on it lies the film of foam, nor does the film of foam [360] know that it is on the village-pool, so the stomach-membrane does not know that in it lies the phlegm, nor does the phlegm know that it lies in the stomach-membrane. There is no mutual laying to heart, no reflection. Thus phlegm forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, fluid, cohesive in mode, water-element. Pus has no fixed abode. Wherever any part of the body is hurt by stumps, thorns, sticks, flames of fire, and so on, ;SO that the blood coagulates, matures, and boils, pustules, and so on, are formed, there it arises. Just as the parts of a tree from which, owing to the strokes of an axe, and so on, resin •oozes, do not know that the resin is in them, nor does the resin know that it is in those parts of the, tree which are struck by strokes, and so on, so those parts of the body which are hurt by stumps, thorns, and so on, do not know that in them is the pus, nor does the pus know that it lies in those places. There is no mutual laying to heart, no reflection. Thus pus forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, fluid, cohesive in mode, water-element. Of the (two kinds of) blood, the circulating blood like bile diffuses through the whole body; the stationary blood, being just a bowlful, fills the lower portion of the place where lies the liver, and wets the kidneys, heart, liver and lungs. Blood in circulation is decided in the same way as fluid-bile. As regards the other, just as when rain falls on a broken potsherd and the water in it wets pieces of stones, and so on, underneath, these do not know that they are moistened by the water, nor does the water know that it moistens the pieces of stones, and so on, so neither the lower part of the liver nor the kidneys, and so on, know that the blood is in them, or that it moistens them, nor does the blood know that it fills ihe lower part of the liver and moistens the kidneys, and so on. There is no mutual laying to heart, no reflection. Thus blood forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, fluid, cohesive in mode, water-element. Sweat in times of heat from fire, and so on, fills the pores of the skin and flows off. Just as when fibres and stalks of the lotus and bunches of white lotus-stems are taken out of the water, [361] the bunches and openings of the lotus-fibres do not know that the water flows from them, nor does the water which flows from them know that it flows from them, so the pores of the skin do not know that sweat flows from them, nor does sweat know that it flows from the pores of the skin. There is no mutual laying to heart, no reflection. Thus sweat forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, fluid, cohesive in mode, water-element. Pat is coagulated liquid spread through the whole body of a stout person and located in the flesh of the leg, and so on, of a thin person. Just as a piece of flesh, covered with a cloth of the colour of turmeric, does not know that the cloth of the colour of turmeric is dependent on it, nor does the cloth of the colour of turmeric know that it depends on the piece of flesh, so the flesh in the whole body or located in the legs does not know that the fat is dependent on it, nor does the fat know that it is dependent on the flesh in the whole body or located in the legs, and so on. There is no mutual laying to heart, no reflection. Thus fat forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, coagulated liquid, cohesive in mode, water-element. Tears, on coming to be, fill the eye-sockets or flow down. Just as tender palmyra seed-cups, filled with water, do not know that the water is in them, nor does the water know that it is in the tender palmju:a seed-cups, so the eye-sockets do XI. — Exposition of Concentration 417 not know that tke tear is in them, nor does the tear know that it is in the eye-sockets. There is no mutual laying to heart, no reflection. Thus tear forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, fluid, cohesive in mode, water-element. Serum is the viscous liquid in the palm of the hand, back of the hand, inner surface of the foot, outer smface of the foot, nose-tip, forehead and shoulder in time of heat from fire, and so on. Just as the scum of boiled rice, when oil is poured on it, does not know that the oil is spread over it, nor does the oil know that it is spread over the scum, so the palm of the hand and the other parts [362] do not know that they are spread over with the serum, nor does the serum know that it is spread over the palm of the hand and the other parts. There is no mutual laying to heart, no reflection. Thus serum forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, cohesive in mode, water-element. Saliva, in the existence of a cause for the production of such saliva, comes down from the sides of both cheeks and remains on the surface of the tongue. Just as the groundsurface of a well dug on the banks of a perennial stream does not know that the water is on it, nor does the water know that it is on the surface of the well, so the surface of the tongue does not know that the saliva coming down from the sides of both cheeks remains on it, nor does the saliva know that it comes down from the sides of the cheeks and remains on the surface of the tongue. There is no mutual laying to heart, no reflection. Thus saliva forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, fluid, cohesive in mode, water-element. Mucus, on coming to be, fills the nostrils or flows down. Just as an oyster-shell containing sour curds does not know that the sour curds are in it, nor do the sour curds know that they are in the oyster-shell, so the nose-cups do not know that in them is the mucus, nor does the mucus know that it is in the nose-cups. There is no mutual laying to heart, no reflection. Thus mucus forms a separate class in the body, is non-mental, indeterminate, void (of sonl), without sentience, fluid, cohesive in mode, water-element. Synovial fluid is situated in the hundred-and-eighty joints, performing the work of lubricating the joints of the bones. Just as the axle of a wheel, being lubricated with oil, does not know that it has been lubricated with oil, nor does the oil Icnow that it has lubricated the axle, so the hundred-and-eighty joints do not know that they have been lubricated with the synovial fluid, nor does the synovial fluid know that it has lubricated the hundred-and-eighty joints. There is no mutual laying to heart, no reflection. Thus synovial fluid forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, fluid, cohesive in mode, water- element. Urine is situated within the bladder. Just as a sound jar, thrown mouth downwards into a village-pool, does not know that the essence of the village-pool has entered it, nor does the essence of the village-pool know that it has entered the sound jar, so the bladder does not know that [363] in it is the urine, nor does the urine know that it is in the bladder. There is no mutual laying to heart, no reflection. Thus urine forms a separate class in the body, is non-mental, indeterminate, void (of soul), without sentience, fluid, cohesive in mode, water-element. Having thus set up attention as to hairs, and so on, one ought to set up attention as to the divisions of fire thus: Whatever heats forms a separate class in the body, is nonmental, indeterminate, void (of soul), without sentience, with the mode of bringing to maturity, fire-element; whatever consumes or burns up, or whatever wholly transmutes food and drink in digestion, forms a separate class in the body, is nonmental, indeterminate, void (of soul), without sentience, with the mode of bringing to maturity, fire-element. Then attention as to the divisions of wind should be set up thus: Apprehending the wind discharged upwards as such, the winds discharged downwards as such, wind in the stomach as such, wind in the abdomen as such, vapours that traverse the several members as such, inhalings and exhalings of breath as such, one should set up attention that the wind discharged upwards . . . the wind discharged downwards . . . wind in the stomach . . . wind in the abdomen . . . vapours that traverse the several members . . . inhalings and exhalings of breath, forms (or form) a separate class in the body, is nonmental, indeterminate, void (of soul), without sentience, with the mode of supporting, air-element. As he sets up attention thus, the elements manifest themselves. As he repeatedly adverts to, attends to, them, access-concentration arises in the way described. (3) But if, though he cultivate it so, the subject of meditation is not realized, he should then develop it by treating the elements in brief along with their characteristics. How ? He should determine that in the twenty parts of the body the characteristic of hardness is earth-element, that in them the characteristic of cohesion is water-element, that the characteristic of bringing to maturity is fire-element, that the characteristic of support is air-element. He should determine that in the twelve parts of the body the characteristic of cohesion is waterelement, that in them the characteristic of bringing to maturity is fire-element, that the characteristic of support is air-element, that the characteristic of hardness is earth-element. He should determine that in the four divisions (of fire) the characteristic of bringing to maturity is fire-element, that the characteristic of support undistinguished therefrom [364] is air-element, that the characteristic of hardness is earth-element, that the characteristic of cohesion is water-element. He should determine that in the six divisions (of air) the characteristic of support' is air-element, that in them the characteristic of hardness is earth-element, the characteristic of cohesion is water-element, the characteristic of bringing to maturity is fire-element. As he determines thus, the elements manifest themselves. As he repeatedly adverts to, attends to, them, access-concentration arises in the way described. (4) But if, though he thus cultivate it, the subject of meditation is not a success, he should then develop it by classifying the elements together with their characteristics. How ? Apprehending the hairs, and so on, in the way already mentioned, he should determine the characteristic of hardness in the hairs to be earth-element, the characteristic in them of cohesion to be water-element, the characteristic of bringing to maturity to be fire-element, the characteristic of support to be air-element. Thus in all the parts or divisions, four elements in each part or division should be determined. As he determines them, thus do the elements manifest themselves. As he repeatedly adverts to, attends to, them, accessconcentration arises in the way described. And further the elements should be attended to under these aspects’: — (1) under the meaning of terms, (2) as groups, (3) as powder,” (4) under their characteristics, and so on, (5) under the source, (6) as different or the same, (7) as divided or as undivided, (8) as similar or dissimilar, (9) under the distinction between internal and external, (10) as classified, (11) under the cause, (12) as not laying to heart, (13) under distinctive causes. Of these (1) as to the meaning of terms earth ” is owing to extensiveness. It is mobile, it dries up, or it develops: — this is water. It heats, — this is fire. It moves, — this is air. Inclusively, because it bears its own characteristics, because it bestows and administers ill, — this is element. Thus distinctively and inclusively attention to elements is to be considered imder the aspect of the meaning of terms. (2) As groups: — The earth-element has been shown in twenty forms beginning with hairs of head, hairs of body, the water-element in twelve forms beginning with bile, phlegm. Therefore herein, XI. — Exposition of Concentration 421 Colour, smell, taste, essence, tlie Elements four — When these eight states collect together, then The common label, hairs, comes into use. When they are analyzed, no ' hair ’ is there. Hence hairs are just a collocation of the eight states, likewise hairs of the body, [365] and the others. Of the parts of the body, that which is set np by karma is, together with the life-controlling faculty and nature, a collocation of ten states. But by virtue of abundance they are known as the earth-element, water-element. Thus he should consider them as groups. (3) As ''powder’’: — There may be in this body a donameasure, by the medium standard, of the earth-element, reduced to the minutest particles, the finest dust. This being held together by half the measure of the water-element, guarded by the fire-element, supported by the air-element, is not scattered, not destroyed. Not being scattered, not destroyed, it gives rise to such varieties of form as woman, man, manifesting smallness or largeness, tallness or shortness, hardness, stiffness, and so on. And there in the body the water-element, which has become fluid with the mode of cohering, being established on the earth, guarded by fire, supported by air, does not trickle, does not flow. In not trickling or flowing, it shows gradual development. And there also the fire-element which has the characteristic of heat, and which, taking on the mode of heat, brings to maturity whatever is eaten or drunk, being established on the earth, held together by water, supported by air, brings this body to maturity, and brings about its attainment of beauty. Being brought to maturity by it, the body shows no putrefaction. And there also the air-element, along the various limbs, with its characteristic of moving and supporting, being established on the earth, held together by water, guarded by fire, supports the body. Being supported by it the body does not fall, remains upright. Moved by the other air-element, it shows intimation for the postures, going, standing, sitting, lying down; bends, stretches, dallies with the hands and feet. Thxxs by means of femininity, masculinity, and so on, arises tbe machine of the elements like a creation of magic, deceiving the foolish folk. Thus elements should be considered under the aspect of powder.’’ (4) Under their characteristics, and so on, — Wliat is the characteristic of the earth-element, its property, its manifestation ? Eeflecting on the four elements in this way, one should attend to their characteristics, and so on, thus: The earth-element has the characteristic of solidity, it has the property of being the resting-place (of associated states), the manifestation of receiving (them). The water-element has the characteristic of trickling, the property of satisfying, the manifestation of cohering; the fire-element has the characteristic of heating, the property of bringing to maturity, the manifestation of bringing about softness; the air-element has the characteristic of supporting, the property of moving, the manifestation of bringing out. [366] (5) Under the source: — By showing these elements of earth, and so on, in detail, the forty-two parts, such as hairs, are also shown. Of them the four, namely, the stomach, excrement, pus, urine, originate from the season {utu-)\ the four, namely, tears, sweat, saliva, mucus, originate from the season and consciousness; fire, which brings whatever is eaten, and so on, to maturity, originates from karma; inhalings and exhalings of breath originate from consciousness; all the rest from the four sources. Thus, under the aspect of source should elements be considered. (6) As different or the same; — AIl the elements are different as regards characteristics, and so on. For different are the characteristics, properties, manifestations, of the earthelement from those of the element of water, and so on. Different as they are in characteristics, and so on, and in source (karma, and so on), they are the same in being matter, primary, element, state, impermanent, and so on. For all elements are matter in not discarding their characteristic of vexation; primaries for such reasons as manifestation of XI . — Exposition of Concentration 423 greatness, and so on. For (to give the other reasons), they are called primaries because of tbe manifestation of tbeir greatness, the illusory resemblances they show in. phenomena, the immensity of their maintenance, the immensity of their metamorphoses, their vast elementality. Of these terms, the first means that they are manifested as vast in a continuity that is not derived, and in a continuity that is derived. In continuity that is not derived: — Two hundred thousand and four nahutas : — So much in bullr is reckoned this our earth. In this way the manifestation of their greatness has been described in the Exposition of the Buddha-recollection. In derived continuity, such material forms as the bodies of fish, turtle, deva, demon, and so on, are big in appearance. As it was said (by the Blessed One): Monks, in the great ocean are creatures one hundred yojanas in sizeJ' Of illusory resemblances they show in phenomena ” means, just as the juggler shows water which is not a gem as a gem, a stone which is not gold as gold, and himself, not being a yakkha or a bird, as yakkha or as bird,° so these forms, not being (say) indigo, may appear as indigo-coloured derived matter, not being yellow, nor red, nor white, [367] as derived matter of these colours. Thus because of their illusory resemblances to the juggler’s counterfeiting are they called primaries (lit. great phenomena). As such great phenomena of yakkhas and the lilre who seize any being are not found inside that being, nor outside, but just exist in dependence upon him, so these great phenomena are not found standing mutually inside or outside; they just exist depending one on the other. Thus, because they have an unimaginable footing and resemble the counterfeiting of phenomena by yakkhas and the like, are they called '' great phenomena.” Again, tke primaries are like female yakkhas. As these, by seductive transformations of their external appearance, and hiding their own fearfulness, deceive people, so they, by means of lovely skin and complexion in the bodies of women, men, and so on, and of lovely contour of limbs, big and small, and of lovely gestures of hands, feet, fingers, eyebrows, hiding their own various intrinsic characteristics of harshness, and so on, deceive fools, and do not allow them to see their real nature. Thus owing also to their similarity to the illusory phenomena of female yakkhas in counterfeiting, they are “ great phenomena.” Of maintenance” means, because they are maintained by great or many causes. They, from being daily maintained proceed as primaries (or essentials) through abundance of food, covering, and so on; hence the name. ‘*0f the immensity of their metamorphoses” means, because of the great changes [undergone by] the elements in material forms, derived as well as imderived. Of these, the vastness of the change in the underived is manifested at the destruction of a world-cycle; that of the derived is manifested when the elements are disturbed. Therefore: — When heat consumes the world, the flame of fire Leaps upward even to the Brahma-world. When angry waters whelm the universe, The whole world of ten myriad kotis falls. When perturbation of the element Of motion overwhelms the universe, The whole world of ten myriad kotis falls. As bodies that the katthamukha bites, Stiffen, so bodies from the tottering Of the extension-element grow stiff As though they entered katthamukha’s mouth. As bodies that the putimukha bites Grow putrid, bodies from the tottering Of the cohesion-element wiU rot As though they entered putimukhas mouth. [368] As bodies that the aggimukha bites Grow hot, so bodies from the tottering Of the heat-element wax also hot As though they entered aggimukha’s mouth. As bodies that the satthamukha bites Are cut up, bodies from the tottering Of the element of motion are cut up As though they entered satthamukha’s mouth. Such mighty changes are implied in the name great phenomena,’’ or primaries. '‘Because of their vast elementality ” : — that is, these [elemental forms], as existing, require mighty effort to cope with them, and on this account are called " great phenomena.” Thus all elements are " great phenomena (or " essentials ”) for such (reasons) as the manifestation of their greatness. And all are elements because they bear their own characteristics, because they bestow and administer ill, and because they do not discard the characteristic of elements. And by bearing their own characteristics and lasting their own length of time are they ' ' states.’ ’ In the sense of decaying are they " impermanent,” in the sense of danger are they "ill,” in the sense of essencelessness are they "selfless”: — thus all are at one in being matter, primary, element, state, impermanent, and so on. Thus as being different and the same should elements be considered. (7) As divided or undivided: — Arising together, they are locally undivided in each lowest group among the bare sets of eight, and so on. They are divided in characteristic. Thus as divided or undivided should elements be considered. (8) As similar or dissimilar: — The first two of them, undivided as they are, are alike in heaviness, likewise the last two in lightness. And the first two are unlike the last two, as these are unlike those. Thus as similar or dissimilar should elements be considered. (9) Under the distinction between internal and external: — the internal elements are the foundations of the [six] physical bases of consciousness, the [twofold] intimati on; the [three] controlling faculties/ arise together with the postures, and spring from the four causes. The external elements are just the reverse of these. Thus from the distinction between internal and external should elements be considered. (10) As classified: — The earth-element which springs from karma is classified together with the others which also spring from karma, as there is no difference as to source. Likewise with those which spring from consciousness, and so on. Thus as classified should elements be considered. (11) Under the cause: — The earth-element, held together by water, guarded by fixe, supported by air, is the cause, being the resting-place of three primaries. The water-element, resting on earth, guarded by fire, supported by air, is the cause, binding three primaries. The fire-element resting on earth, held together by water, [369] supported by air, is the cause, maturing three primaries. The air-element resting on earth, held together by water, matured by fire, is the cause supporting three primaries. Thus under the aspect of cause should elements be considered. (12) As not laying to heart: — Of the elements the earthelement does not know, ''lam earth-element,” or " I am the cause, being the resting-place of the three primaries.” Nor do the three others know, " The earth-element is the cause, being the resting-place of us.” And the same with every other element. Thus, under not laying to heart should elements be considered. (13) Under distinctive causes: — There are four causes of the elements: karma, consciousness, nutriment, season. Here, just karma, not consciousness and the others, is the engendering relation of those that spring from karma. Consciousness and the others, not karma, are the engendering relation of those that spring from consciousness and the others. And karma is the engendering relation of those that spring from karma. Of the others it is the sufficing cause, speaking figuratively, Consciousness is the generating cause of those that spring from XI . — Exposition of Concentration 427 consciousness, and the post-existence-cause, cause-by-presence, not cause-in-absence of the others. Nutrinient is the generating cause of those that spring from nutriment, and the nutrimentcause, presence-cause, non-absence-cause of the others. Season is the generating cause of those that spring from season, and the presence-cause, non-absence-cause of the others. The primary that springs from karma is the cause of those that spring from karma as well as of those that spring from consciousness and the others. Likewise that which springs from consciousness, and that which springs from nutriment. And that which springs from season -is the cause of those that spring from season as well as of those that spring from karma and the others. Of them the earth-element which springs from karma is the cause by way of the relations of co-existence, of reciprocity, of dependence, of presence, of non-absence, and by way of the resting-place of the others which spring from karma. Of the other primaries which are of the three continuities [of season, consciousness, nutriment] it is the cause by way of the relations of dependence, of presence, of non-absence, not by way of resting-place nor of generation. And here (among the primaries which spring from karma) the water-element is the cause of the other three by way of co-existence, and so on, and of binding but not by way of generation. Among the others of the three continuities it is the cause by way of the relations of dependence, of presence, of non-absence, but not by way of binding nor of generation. And here again the fire element is the cause of the other three by way of existence and so on and maturing, not by way of generation. Among the others of the three continuities it is the cause by way of the relations of dependence, of presence, of non-absence, but not by way of maturing nor of generation. And here again the air-element [ 370 ] is the cause of the other three by way of co-existence, and so on, and of supporting but not by way of generation. Among the others of the three continuities it is the cause by way of the relations of dependence of presence, of non-absence, but not by way of supporting nor of generation. The same with the earth-element and the others which spring from consciousness, from nutriment, from season. Thus among those elements which proceed by virtue of the causal relations of co-existence, and so on: — Because of one, three come four times, And so comes one because of three. Because of two, two come six times. Bor among them, because of each the other three arise, that is, because of one, three arise four times. Likewise each of them arises because of the other three, that is, one arises four times because of the three. And the latter two arise because of the first two, and the first two because of the latter two; the second and fourth because of the first and third, and the first and third because of the second and fourth; the second and third because of the first and foixrth, and the first and fourth because of the second and third; that is; two arise six times because of two. Among them the earthelement is the cause of pressing the foot in taking steps forward or backward, and so on. Followed by the water-element, it is the cause of planting the foot. The water-element followed by the earth-element is the cause of putting the foot down. The fire-element followed by the air-element is the cause of lifting the foot. The air-element followed by the fire-element is the cause of moving the foot forward or sideways. Thus under distinctive causes should elements be considered. Thus as one considers by way of word-meaning and so on, the elements beginning with each manifest themselves. As he adverts, attends, to them repeatedly, there arises in the way described, access-concentration, which, because it arises through the power of knowledge which determines the four elements, goes under the name of determination of the four elements. And the monk who is devoted to the determination of the four elements plunges into the Void, severs the idea of a being’’; and because he has severed the idea of a being, he overcomes fear and danger, not entertaining any doubt regarding the true nature of wild beasts, ogres, demons and so on, overcomes discontent and worldly pleasure, is not elated or depressed by desirable or undesirable objects, is great in XI, — Exposition of Concentration 429 wisdom, destined for deathlessness, bound for a happy course. Thus the wise ascetic {yogi) should always practise this determination of the four elements which has such powers, and is the sport of the noble Lion. This is the exposition of development in determining the four elements. [371] Thus far, to show the detailed account of concentration and the system of development, the question has been put in this way; What is concentration? In what sense is it concentration ?” And so on." The setting forth in all aspects of the meaning of this [seventh] question among those questions: '' How should it be developed ?” is completed. Here the twofold concentration is intended: access-concentration and ecstatic concentration. Of them, collectedness in the ten subjects of meditation and in the risings of consciousness previous to ecstasy is accessconcentration. Oollectedness of mind in the remaining subjects of meditation is ecstatic concentration. Those subjects of meditation being developed, this twofold concentration also is developed. Hence it is said: The setting forth in all aspects of the meaning of the [seventh] question, How should it be developed ?” is completed. 8. In the [eighth] question which has been put as, What are the advantages of developing concentration there are five advantages of developing concentration, such as a happy life under present conditions, and so on. For those saints who have extinguished the banes having entered into Jhana, develop concentration in the thought: “With collected mind we shall live in bliss the whole day.'’ The development of ecstatic concentration by them brings the advantage of a happy life under present conditions. Hence said the Blessed One: But in the rule of him that is noble 0 Ounda, the ecstasies are called not expungings, but a happy life under present conditions. ' To those prohationers and average persons who, rising from their attainment of Jhana, develop their hearts in the thought, ‘‘With concentrated minds we shall have insight/" the development of ecstatic concentration, which is the proximate cause of insight and the development of access-concentration which proceeds by getting an opportunity in this constrained life of repeated births, bring insight as their advantage. Hence said the Blessed One: '' Monh$ 'practise conce'ntratio'n. A monk 'who is conce'ntrated hiows a thing as it really isP And those who, having induced the eight attainments, abide in the Jhana which is the foundation of higher knowledge, and having arisen from their attainment, have a desire for, and produce, the higher knowledges in the way described as, Being one, he becomes many'': — to them, provided there is occasion for the attainment of higher knowledge perfected in the past, the development of ecstatic concentration, which is the proximate cause of higher knowledge, brings higher knowledge as their advantage. Hence said the Blessed One: “ He bends his mind in order to realize by higher knowledge this and that state which he ought so to realize, and becomes fit to realize such states, provided there is occasion for the attainment of higher knowledge perfected in the pasL"' [372] To those average persons who, not falling off from Jhana, do not fall off from concentration, whether they desire or do not desire re-birth in the Brahma-world, the development of ecstatic concentration as bestowing a special kind of birth brings this special birth as their advantage. Hence said the Blessed One: ''Developing the First Jhana to a small extent, where do they attain re-birth ? They attain to companionship in the Brahma Assemblies." The development of access-concentration, however, bestows special birth in a happy realm of sense. The Elect who, having produced the eight attainments, abide in the attainment of cessation and develop concentration in the thought, “Being without mind for seven days we XI. — Exposition of Ooncentariion 431 shall attain cessation, Nibbana, in this present life and live happily — to them the development of ecstatic concentration brings cessation as their advantage. Hence said the Blessed One: Knowledge is the attainment of cessation from perceptions through practice in the sixteen modes of Imowledge, the nine modes of concentration Such are the five advantages of the development of, concentration beginning with a happy life under present conditions. Therefore the wise should not be negligent In constant application to this mode Of concentration-culture, which has such Advantages, and purges passion-taints. In so far has concentration been set forth in the Path of Purity shown under the heads of virtue, concentration, understanding, in the stanza: The man discreet on virtue planted finnJ Thus is ended the Eleventh Chapter called the Exposition of Concentration in the Path of Purity, composed for the purpose of gladdening good folk.