Theravadan

From: Pali, Bhikkhu Ñāṇamoli

UddhumātakādipadatthavaṇṇanāGeneral Definitions

Kasiṇānantaramuddiṭṭhesu panaNow, ten kinds of foulness, as corpses without consciousness, were listed next after the kasiṇas thus:

uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ,the bloated, the livid, the festering, the cut up, the gnawed,

vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷavakaṃ, aṭṭhikanti dasasu aviññāṇakāsubhesuthe scattered, the hacked and scattered, the bleeding, the worm infested, a skeleton (III.105).

bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena uddhumātattā uddhumātaṃ,The bloated: it is bloated (uddhumāta) because bloated by gradual dilation and swelling after (uddhaṃ) the close of life, as a bellows is with wind.

uddhumātameva uddhumātakaṃ.What is bloated (uddhumāta) is the same as “the bloated” (uddhumātaka).

Paṭikkūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ.Or alternatively, what is bloated (uddhumāta) is vile (kucchita) because of repulsiveness, thus it is “the bloated” (uddhumātaka).

Tathārūpassa chavasarīrassetaṃ adhivacanaṃ.This is a term for a corpse in that particular state.

Vinīlaṃ vuccati viparibhinnanīlavaṇṇaṃ,The livid: what has patchy discolouration is called livid (vinīla).

vinīlameva vinīlakaṃ.What is livid is the same as “the livid” (vinīlaka).

Paṭikkūlattā vā kucchitaṃ vinīlanti vinīlakaṃ.Or alternatively, what is livid (vinīla) is vile (kucchita) because of repulsiveness, thus it is “the livid” (vinīlaka).

Maṃsussadaṭṭhānesu rattavaṇṇassaThis is a term for a corpse that is reddish-coloured in places where flesh is prominent,

pubbasannicayaṭṭhānesu setavaṇṇassawhitish-coloured in places where pus has collected,

yebhuyyena ca nīlavaṇṇassabut mostly blue-black (nīla),

nīlaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetamadhivacanaṃ.as if draped with blue-black cloth in the blue-black places.

Paribhinnaṭṭhānesu vissandamānaṃ pubbaṃ vipubbaṃ,The festering: what is trickling with pus in broken places is festering (vipubba).

vipubbameva vipubbakaṃ.What is festering is the same as “the festering” (vipubbaka).

Paṭikkūlattā vā kucchitaṃ vipubbanti vipubbakaṃ.Or alternatively, what is festering (vipubba) is vile (kucchita) because of repulsiveness, thus it is “the festering” (vipubbaka).

Tathārūpassa chavasarīrassetamadhivacanaṃ.This is a term for a corpse in that particular state.

Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ,The cut up: what has been opened up by cutting it in two is called cut up (vicchidda).

vicchiddameva vicchiddakaṃ.What is cut up is the same as “the cut up” (vicchiddaka).

Paṭikkūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ.Or alternatively, what is cut up (vicchidda) is vile (kucchita) because of repulsiveness, thus it is “the cut up” (vicchiddaka).

Vemajjhe chinnassa chavasarīrassetamadhivacanaṃ.This is a term for a corpse cut in the middle.

Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāditanti vikkhāyitaṃ,The gnawed: what has been chewed here and there in various ways by dogs, jackals, etc., is what is gnawed (vikkhāyita).

vikkhāyitameva vikkhāyitakaṃ.What is gnawed is the same as “the gnawed” (vikkhāyitaka).

Paṭikkūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ.Or alternatively, what is gnawed (vikkhāyita) is vile (kucchita) because of repulsiveness, thus it is “the gnawed” (vikkhāyitaka).

Tathārūpassa chavasarīrassetamadhivacanaṃ.This is a term for a corpse in that particular state.

Vividhaṃ khittaṃ vikkhittaṃ,The scattered: what is strewed about (vividhaṃ khittaṃ) is scattered (vikkhittaṃ).

vikkhittameva vikkhittakaṃ.What is scattered is the same as “the scattered” (vikkhittaka).

Paṭikkūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ.Or alternatively, what is scattered (vikkhitta) is vile (kucchita) because of repulsiveness, thus it is “the scattered” (vikkhittaka).

Aññena hatthaṃ aññena pādaṃ aññena sīsanti evaṃ tato tato khittassa chavasarīrassetamadhivacanaṃ.This is a term for a corpse that is strewed here and there in this way: “Here a hand, there a foot, there the head” (cf. M I 58).

Hatañca taṃ purimanayeneva vikkhittakañcāti hatavikkhittakaṃ.The hacked and scattered: it is hacked, and it is scattered in the way just described, thus it is “hacked and scattered” (hata-vikkhittaka).

Kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayena vikkhittassa chavasarīrassetamadhivacanaṃ.This is a term for a corpse scattered in the way just described after it has been hacked with a knife in a crow’s-foot pattern on every limb.

Lohitaṃ kirati vikkhipati ito cito ca paggharatīti lohitakaṃ.The bleeding: it sprinkles (kirati), scatters, blood (lohita), and it trickles here and there, thus it is “the bleeding” (lohitaka).

Paggharitalohitamakkhitassa chavasarīrassetamadhivacanaṃ.This is a term for a corpse smeared with trickling blood.

Puḷavā vuccanti kimayo, puḷave kiratīti puḷavakaṃ.The worm-infested: it is maggots that are called worms (puḷuva); it sprinkles worms (puḷuve kirati), thus it is worm-infested (puḷuvaka).

Kimiparipuṇṇassa chavasarīrassetamadhivacanaṃ.This is a term for a corpse full of maggots.

Aṭṭhiyeva aṭṭhikaṃ.A skeleton: bone (aṭṭhi) is the same as skeleton (aṭṭhika).

Paṭikkūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ.Or alternatively, bone (aṭṭhi) is vile (kucchita) because of repulsiveness, thus it is a skeleton (aṭṭhika).

Aṭṭhisaṅkhalikāyapi ekaṭṭhikassapetamadhivacanaṃ.This is a term both for a single bone and for a framework of bones.

Imāni ca pana uddhumātakādīni nissāya uppannanimittānampiThese names are also used both for the signs that arise with the bloated, etc., as their support,

nimittesu paṭiladdhajjhānānampetāneva nāmāni.and for the jhānas obtained in the signs.

UddhumātakakammaṭṭhānaṃThe Bloated

Tattha uddhumātakasarīre uddhumātakanimittaṃ uppādetvā uddhumātakasaṅkhātaṃ jhānaṃ bhāvetukāmena yogināHerein, when a meditator wants to develop the jhāna called “of the bloated” by arousing the sign of the bloated on a bloated body,

pathavīkasiṇe vuttanayeneva vuttappakāraṃ ācariyaṃ upasaṅkamitvāhe should in the way already described approach a teacher of the kind mentioned under the earth kasiṇa

kammaṭṭhānaṃ uggahetabbaṃ.and learn the meditation subject from him.

Tenassa kammaṭṭhānaṃ kathentenaIn explaining the meditation subject to him, the teacher should explain it all, that is,

asubhanimittatthāya gamanavidhānaṃ,the directions for going with the aim of acquiring the sign of foulness,

samantā nimittupalakkhaṇaṃ,the characterizing of the surrounding signs,

ekādasavidhena nimittaggāho,the eleven ways of apprehending the sign,

gatāgatamaggapaccavekkhaṇantithe reviewing of the path gone by and come by,

evaṃ appanāvidhānapariyosānaṃ sabbaṃ kathetabbaṃ.concluding with the directions for absorption.

Tenāpi sabbaṃ sādhukaṃ uggahetvāAnd when the meditator has learnt it all well,

pubbe vuttappakāraṃ senāsanaṃ upagantvāhe should go to an abode of the kind already described

uddhumātakanimittaṃ pariyesantena vihātabbaṃ.and live there while seeking the sign of the bloated.

Evaṃ viharantena ca asukasmiṃ nāma gāmadvāre vā aṭavimukhe vā panthe vāMeanwhile, when he hears people saying that at some village gate or on some road or at some forest’s edge or

pabbatapāde vā rukkhamūle vā susāne vā uddhumātakasarīraṃ nikkhittanti kathentānaṃ vacanaṃ sutvāpiat the base of some rock or at the root of some tree or on some charnel ground a bloated corpse is lying,

na tāvadeva atitthena pakkhandantena viya gantabbaṃ.he should not go there at once, like one who plunges into a river where there is no ford.

Kasmā?Why not?

Asubhaṃ hi nāmetaṃ vāḷamigādhiṭṭhitampi amanussādhiṭṭhitampi hoti,Because this foulness is beset by wild beasts and non-human beings,

tatrassa jīvitantarāyopi siyā.and he might risk his life there.

Gamanamaggo vā panettha gāmadvārena vā nahānatitthena vā kedārakoṭiyā vā hoti,Or perhaps the way to it goes by a village gate or a bathing place or an irrigated field,

tattha visabhāgarūpaṃ āpāthamāgacchati,and there a visible object of the opposite sex might come into focus.

tadeva vā sarīraṃ visabhāgaṃ hoti.Or perhaps the body is of the opposite sex;

Purisassa hi itthisarīraṃ itthiyā ca purisasarīraṃ visabhāgaṃ,for a female body is unsuitable for a man, and a male body for a woman.

tadetaṃ adhunāmataṃ subhatopi upaṭṭhāti,If only recently dead, it may even look beautiful;

tenassa brahmacariyantarāyopi siyā.hence there might be danger to the life of purity.

Sace pana ‘‘nayidaṃ mādisassa bhāriya’’nti attānaṃ takkayati, evaṃ takkayamānena gantabbaṃ.But if he judges himself thus, “This is not difficult for one like me,” then he can go there.

Gacchantena ca saṅghattherassa vā aññatarassa vā abhiññātassa bhikkhuno kathetvā gantabbaṃ.And when he goes, he should do so only after he has spoken to the senior elder of the Community or to some well-known bhikkhu.

Kasmā?Why?

Sace hissa susāne amanussasīhabyagghādīnaṃ rūpasaddādianiṭṭhārammaṇābhibhūtassa aṅgapaccaṅgāni vā pavedhenti, bhuttaṃ vā na parisaṇṭhāti,Because if all his limbs are seized with shuddering at the charnel ground, or if his gorge rises when he is confronted with disagreeable objects such as the visible forms and sounds of non-human beings, lions, tigers, etc.,

añño vā ābādho hoti,or something else afflicts him,

athassa so vihāre pattacīvaraṃ surakkhitaṃ karissati.then he whom he told will have his bowl and robe well looked after in the monastery,

Dahare vā sāmaṇere vā pahiṇitvā taṃ bhikkhuṃ paṭijaggissati.or he will care for him by sending young bhikkhus or novices to him.

Apica susānaṃ nāma nirāsaṅkaṭṭhānanti maññamānā katakammāpi akatakammāpi corā samosaranti.Besides, robbers may meet there thinking a charnel ground a safe place for them whether or not they have done anything wrong.

Te manussehi anubaddhā bhikkhussa samīpe bhaṇḍakaṃ chaḍḍetvāpi palāyanti.And when men chase them, they drop their goods near the bhikkhu and run away.

Manussā ‘‘sahoḍḍhaṃ coraṃ addasāmā’’ti bhikkhuṃ gahetvā viheṭhenti.Perhaps the men seize the bhikkhu, saying “We have found the thief with the goods,” and bully him.

Athassa so ‘‘mā imaṃ viheṭhayittha, mamāyaṃ kathetvā iminā nāma kammena gato’’ti te manusse saññāpetvāThen he whom he told will explain to the men “Do not bully him; he went to do this special work after telling me,”

sotthibhāvaṃ karissati.and he will rescue him.

Ayaṃ ānisaṃso kathetvā gamane.This is the advantage of going only after informing someone.

Tasmā vuttappakārassa bhikkhuno kathetvāTherefore he should inform a bhikkhu of the kind described

asubhanimittadassane sañjātābhilāsenaand then set out eager to see the sign,

yathānāma khattiyo abhisekaṭṭhānaṃ,and as happy and joyful as a warrior-noble (khattiya) on his way to the scene of anointing,

yajamāno yaññasālaṃ,as one going to offer libations at the hall of sacrifice,

adhano vā pana nidhiṭṭhānaṃ pītisomanassajāto gacchati,or as a pauper on his way to unearth a hidden treasure.

evaṃ pītisomanassaṃ uppādetvā aṭṭhakathāsu vuttena vidhinā gantabbaṃ.And he should go there in the way advised by the Commentaries.

Vuttañhetaṃ –For this is said:

“Uddhumātakaṃ asubhanimittaṃ uggaṇhanto“One who is learning the bloated sign of foulness

eko adutiyo gacchatigoes alone with no companion,

upaṭṭhitāya satiyā asammuṭṭhāyawith unremitting mindfulness established,

antogatehi indriyehiwith his sense faculties turned inwards,

abahigatena mānasenawith his mind not turned outwards,

gatāgatamaggaṃ paccavekkhamāno.reviewing the path gone by and come by.

Yasmiṃ padese uddhumātakaṃ asubhanimittaṃ nikkhittaṃ hoti,In the place where the bloated sign of foulness has been left

tasmiṃ padese pāsāṇaṃ vā vammikaṃ vā rukkhaṃ vā gacchaṃ vā lataṃ vā sanimittaṃ karoti,he notes any stone or termite-mound or tree or bush or creeper there each with its particular sign

sārammaṇaṃ karoti.and in relation to the object.

Sanimittaṃ katvā sārammaṇaṃ katvāWhen he has done this,

uddhumātakaṃ asubhanimittaṃ sabhāvabhāvato upalakkheti,he characterizes the bloated sign of foulness by the fact of its having attained that particular individual essence. (see §84)

vaṇṇatopi liṅgatopi saṇṭhānatopi disatopi okāsatopi paricchedatopi sandhito vivarato ninnato thalato samantato. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, suvavatthitaṃ vavatthapeti.Then he sees that the sign is properly apprehended, that it is properly remembered, that it is properly defined, by its colour, by its mark, by its shape, by its direction, by its location, by its delimitation, by its joints, by its openings, by its concavities, by its convexities, and all round.

So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā“When he has properly apprehended the sign, properly remembered it, properly defined it,

eko adutiyo gacchatihe goes alone with no companion,

upaṭṭhitāya satiyā asammuṭṭhāyawith unremitting mindfulness established,

antogatehi indriyehiwith his sense faculties turned inwards,

abahigatena mānasenawith his mind not turned outwards,

gatāgatamaggaṃ paccavekkhamāno.reviewing the path gone by and come by.

So caṅkamantopi tabbhāgiyaññeva caṅkamaṃ adhiṭṭhāti.When he walks, he resolves that his walk is oriented towards it;

Nisīdantopi tabbhāgiyaññeva āsanaṃ paññapeti.when he sits, he prepares a seat that is oriented towards it.

“Samantā nimittupalakkhaṇā kimatthiyā kimānisaṃsāti?“What is the purpose, what is the advantage of characterizing the surrounding signs?

Samantā nimittupalakkhaṇā asammohatthā asammohānisaṃsā.Characterizing the surrounding signs has non-delusion for its purpose, it has non-delusion for its advantage.

Ekādasavidhena nimittaggāho kimatthiyo kimānisaṃsoti?What is the purpose, what is the advantage of apprehending the sign in the other eleven ways?

Ekādasavidhena nimittaggāho upanibandhanattho upanibandhanānisaṃso.Apprehending the sign in the other eleven ways has anchoring the mind for its purpose, it has anchoring the mind for its advantage.

Gatāgatamaggapaccavekkhaṇā kimatthiyā kimānisaṃsāti?What is the purpose, what is the advantage of reviewing the path gone by and come by?

Gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā vīthisampaṭipādanānisaṃsā.Reviewing the path gone by and come by has keeping the mind on the track for its purpose, it has keeping the mind on the track for its advantage.

“So ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno“When he has established reverence for it by seeing its advantages and by perceiving it as a treasure and so come to love it,

tasmiṃ ārammaṇe cittaṃ upanibandhatihe anchors his mind upon that object:

‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’ti.‘Surely in this way I shall be liberated from ageing and death.’

So vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati.Quite secluded from sense desires, secluded from unprofitable things he enters upon and dwells in the first jhāna … seclusion.

Tassādhigataṃ hoti rūpāvacaraṃ paṭhamaṃ jhānaṃHe has arrived at the first jhāna of the fine-material sphere.

dibbo ca vihāro bhāvanāmayañca puññakiriyavatthu’’nti.His is a heavenly abiding and an instance of the meritorious action consisting in meditative development.” (Source untraced.)

Tasmā yo cittasaññattatthāya sivathikadassanaṃ gacchati, so ghaṇḍiṃ paharitvā gaṇaṃ sannipātetvāpi gacchatu.So if he goes to the charnel ground to test his control of mind, let him do so after striking the gong or summoning a chapter.

Kammaṭṭhānasīsena pana gacchantenaIf he goes there mainly for developing that meditation subject,

ekakena adutiyenalet him go alone with no companion,

mūlakammaṭṭhānaṃ avissajjetvā taṃ manasikarontenevawithout renouncing his basic meditation subject and keeping it always in mind,

susāne soṇādiparissayavinodanatthaṃ kattaradaṇḍaṃ vā yaṭṭhiṃ vā gahetvā,taking a walking stick or a staff to keep off attacks by dogs, etc.,

sūpaṭṭhitabhāvasampādanena asammuṭṭhaṃ satiṃ katvā,ensuring unremitting mindfulness by establishing it well,

manacchaṭṭhānañca indriyānaṃ antogatabhāvasampādanato abahigatamanena hutvā gantabbaṃ.with his mind not turned outwards because he has ensured that his faculties, of which his mind is the sixth, are turned inwards.

Vihārato nikkhamanteneva asukadisāya asukadvārena nikkhantomhīti dvāraṃ sallakkhetabbaṃ.As he goes out of the monastery he should note the gate: “I have gone out in such a direction by such a gate.”

Tato yena maggena gacchati, so maggo vavatthapetabbo,After that he should define the path by which he goes:

ayaṃ maggo pācinadisābhimukho vā gacchati, pacchimauttaradakkhiṇadisābhimukho vā“This path goes in an easterly direction … westerly … northerly … southerly direction”

vidisābhimukhovāti.or “It goes in an intermediate direction”;

Imasmiṃ pana ṭhāne vāmato gacchati, imasmiṃ ṭhāne dakkhiṇato,and “In this place it goes to the left, in this place to the right”;

imasmiṃ cassa ṭhāne pāsāṇo, imasmiṃ vammiko, imasmiṃ rukkho, imasmiṃ gaccho, imasmiṃ latāti.and “In this place there is a stone, in this a termite-mound, in this a tree, in this a bush, in this a creeper.”

Evaṃ gamanamaggaṃ vavatthapentena nimittaṭṭhānaṃ gantabbaṃ.He should go to the place where the sign is, defining in this way the path by which he goes.

No ca kho paṭivātaṃ.And he should not approach it upwind;

Paṭivātaṃ gacchantassa hi kuṇapagandho ghānaṃ paharitvāfor if he did so and the smell of corpses assailed his nose,

matthaluṅgaṃ vā saṅkhobheyya,his brain might get upset,

āhāraṃ vā chaḍḍāpeyya,or he might throw up his food,

vippaṭisāraṃ vā janeyya ‘‘īdisaṃ nāma kuṇapaṭṭhānaṃ āgatomhī’’ti.or he might repent his coming, thinking “What a place of corpses I have come to!”

Tasmā paṭivātaṃ vajjetvā anuvātaṃ gantabbaṃ.So instead of approaching it upwind, he should go downwind.

Sace anuvātamaggena na sakkā hoti gantuṃ,If he cannot go by a downwind path—

antarā pabbato vā papāto vā pāsāṇo vā vati vā kaṇṭakaṭṭhānaṃ vā udakaṃ vā cikkhallaṃ vā hoti,if there is a mountain or a ravine or a rock or a fence or a patch of thorns or water or a bog in the way—

cīvarakaṇṇena nāsaṃ pidahitvā gantabbaṃ.then he should go stopping his nose with the corner of his robe.

Idamassa gamanavattaṃ.These are the duties in going.

Evaṃ gatena pana na tāva asubhanimittaṃ oloketabbaṃ.When he has gone there in this way, he should not at once look at the sign of foulness;

Disā vavatthapetabbā.he should make sure of the direction.

Ekasmiṃ hi disābhāge ṭhitassa ārammaṇañca na vibhūtaṃ hutvā khāyati, cittañca na kammaniyaṃ hoti.For perhaps if he stands in a certain direction, the object does not appear clearly to him and his mind is not wieldy.

Tasmā taṃ vajjetvā yattha ṭhitassa ārammaṇañca vibhūtaṃ hutvā khāyati, cittañca kammaniyaṃ hoti, tattha ṭhātabbaṃ.So rather than there he should stand where the object appears clearly and his mind is wieldy.

Paṭivātānuvātañca pahātabbaṃ.And he should avoid standing to leeward or to windward of it.

Paṭivāte ṭhitassa hi kuṇapagandhena ubbāḷhassa cittaṃ vidhāvati.For if he stands to leeward he is bothered by the corpse smell and his mind strays;

Anuvāte ṭhitassa sace tattha adhivatthā amanussā honti, te kujjhitvā anatthaṃ karonti.and if he stands to windward and non-human beings are dwelling there, they may get annoyed and do him a mischief.

Tasmā īsakaṃ ukkamma nātianuvāte ṭhātabbaṃ.So he should move round a little and not stand too much to windward.

Evaṃ tiṭṭhamānenāpi nātidūre nāccāsanne nānupādaṃ nānusīsaṃ ṭhātabbaṃ.Then he should stand not too far off or too near, or too much towards the feet or the head.

Atidūre ṭhitassa hi ārammaṇaṃ avibhūtaṃ hoti.For if he stands too far off, the object is not clear to him,

Accāsanne bhayamuppajjati.and if he stands too near, he may get frightened.

Anupādaṃ vā anusīsaṃ vā ṭhitassa sabbaṃ asubhaṃ samaṃ na paññāyati.If he stands too much towards the feet or the head, not all the foulness becomes manifest to him equally.

Tasmā nātidūre nāccāsanne olokentassa phāsukaṭṭhāne sarīravemajjhabhāge ṭhātabbaṃ.So he should stand not too far off or too near, opposite the middle of the body, in a place convenient for him to look at it.

Evaṃ ṭhitena ‘‘tasmiṃ padese pāsāṇaṃ vā…pe… lataṃ vā sanimittaṃ karotī’’ti evaṃ vuttāni samantā nimittāni upalakkhetabbāni.Then he should characterize the surrounding signs in the way stated thus: “In the place where the bloated sign of foulness has been left he notes any stone … or creeper there with its sign” (§19).

Tatridaṃ upalakkhaṇavidhānaṃ,These are the directions for characterizing them.

sace tassa nimittassa samantā cakkhupathe pāsāṇo hoti,If there is a rock in the eye’s focus near the sign,

so ‘‘ayaṃ pāsāṇo ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā dīgho vā parimaṇḍalo vā’’ti vavatthapetabbo.he should define it in this way: “This rock is high or low, small or large, brown or black or white, long or round,”

Tato ‘‘imasmiṃ nāma okāse ayaṃ pāsāṇo idaṃ asubhanimittaṃ,after which he should observe the relative positions thus: “In this place, this is a rock, this is the sign of foulness;

idaṃ asubhanimittaṃ ayaṃ pāsāṇo’’ti sallakkhetabbaṃ.this is the sign of foulness, this is a rock.”

Sace vammiko hoti,If there is a termite-mound,

sopi ‘‘ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā dīgho vā parimaṇḍalo vā’’ti vavatthapetabbo.he should define it in this way: “This is high or low, small or large, brown or black or white, long or round,”

Tato ‘‘imasmiṃ nāma okāse ayaṃ vammiko idaṃ asubhanimitta’’nti sallakkhetabbaṃ.after which he should observe the relative positions thus: “In this place, this is a termite-mound, this is the sign of foulness.”

Sace rukkho hoti,If there is a tree,

sopi ‘‘assattho vā nigrodho vā kacchako vā kapītano vāhe should define it in this way: “This is a pipal fig tree or a banyan fig tree or a kacchaka fig tree or a kapittha fig tree;

ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā’’ti vavatthapetabbo.it is tall or short, small or large, black or white,”

Tato ‘‘imasmiṃ nāma okāse ayaṃ rukkho idaṃ asubhanimitta’’nti sallakkhetabbaṃ.after which he should observe the relative positions thus: “In this place, this is a tree, this is the sign of foulness.”

Sace gaccho hoti,If there is a bush,

sopi ‘‘sindivā karamando vā kaṇavīro vā kuraṇḍako vāhe should define it in this way: “This is a sindi bush or a karamanda bush or a kaṇavīra bush or a koraṇḍaka bush;

ucco vā nīco vā khuddako vā mahanto vā’’ti vavatthapetabbo.it is tall or short, small or large,”

Tato ‘‘imasmiṃ nāma okāse ayaṃ gaccho idaṃ asubhanimitta’’nti sallakkhetabbaṃ.after which he should observe the relative positions thus: “In this place, this is a bush, this is the sign of foulness.”

Sace latā hoti,If there is a creeper,

sāpi ‘‘lābu vā kumbhaṇḍī vā sāmā vā kāḷavalli vā pūtilatā vā’’ti vavatthapetabbā.he should define it in this way: “This is a pumpkin creeper or a gourd creeper or a brown creeper or a black creeper or a stinking creeper,”

Tato ‘‘imasmiṃ nāma okāse ayaṃ latā idaṃ asubhanimittaṃ,after which he should observe the relative positions thus: “In this place, this is a creeper, this is the sign of foulness;

idaṃ asubhanimittaṃ ayaṃ latā’’ti sallakkhetabbaṃ.this is the sign of foulness, this is a creeper.”

Yaṃ pana vuttaṃ sanimittaṃ karoti sārammaṇaṃ karotīti, taṃ idheva antogadhaṃ.Also with its particular sign and in relation to the object was said (§19); but that is included by what has just been said;

Punappunaṃ vavatthapento hi sanimittaṃ karoti nāma.for he “characterizes it with its particular sign” when he defines it again and again,

Ayaṃ pāsāṇo idaṃ asubhanimittaṃ,and he “characterizes it in relation to the object” when he defines it by combining it each time in pairs thus: “This is a rock, this is the sign of foulness;

idaṃ asubhanimittaṃ ayaṃ pāsāṇoti evaṃ dve dve samāsetvā samāsetvā vavatthapento sārammaṇaṃ karoti nāma.this is the sign of foulness, this is a rock.”

Evaṃ sanimittaṃ sārammaṇañca katvā panaHaving done this,

sabhāvabhāvato vavatthapetīti vuttattā yvāssa sabhāvabhāvo anaññasādhāraṇo attaniyo uddhumātakabhāvo, tena manasikātabbaṃ.again he should bring to mind the fact that it has an individual essence, its own state of being bloated, which is not common to anything else, since it was said that he defines it by the fact of its having attained that particular individual essence.

Vaṇitaṃ uddhumātakanti evaṃ sabhāvena sarasena vavatthapetabbanti attho.The meaning is that it should be defined according to individual essence, according to its own nature, as “the inflated, the bloated.”

Evaṃ vavatthapetvāHaving defined it in this way,

vaṇṇatopi liṅgatopi saṇṭhānatopihe should apprehend the sign in the following six ways, that is to say, (1) by its colour, (2) by its mark, (3) by its shape,

disatopi okāsatopi paricchedatopīti chabbidhena nimittaṃ gahetabbaṃ.(4) by its direction, (5) by its location, (6) by its delimitation.

Kathaṃ?How?

Tena hi yoginā idaṃ sarīraṃ kāḷassa vā odātassa vā maṅguracchavino vāti vaṇṇato vavatthapetabbaṃ.(1) The meditator should define it by its colour thus: “This is the body of one who is black or white or yellow-skinned.”

Liṅgato pana itthiliṅgaṃ vā purisaliṅgaṃ vāti avavatthapetvā(2) Instead of defining it by the female mark or the male mark, he should define it by its mark thus:

paṭhamavaye vā majjhimavaye vā pacchimavaye vā ṭhitassa idaṃ sarīranti vavatthapetabbaṃ.“This is the body of one who was in the first phase of life, in the middle phase, in the last phase.”

Saṇṭhānato uddhumātakassa saṇṭhānavaseneva(3) By its shape: he should define it only by the shape of the bloated thus:

idamassa sīsasaṇṭhānaṃ, idaṃ gīvāsaṇṭhānaṃ, idaṃ hatthasaṇṭhānaṃ,“This is the shape of its head, this is the shape of its neck, this is the shape of its hand,

idaṃ udarasaṇṭhānaṃ, idaṃ nābhisaṇṭhānaṃ,this is the shape of its chest, this is the shape of its belly, this is the shape of its navel,

idaṃ kaṭisaṇṭhānaṃ, idaṃ ūrusaṇṭhānaṃ, idaṃ jaṅghāsaṇṭhānaṃ, idaṃ pādasaṇṭhānanti vavatthapetabbaṃ.this is the shape of its hips, this is the shape of its thigh, this is the shape of its calf, this is the shape of its foot.”

Disato pana(4) He should define it by its direction thus:

imasmiṃ sarīre dve disā nābhiyā adho heṭṭhimadisā“There are two directions in this body, that is, down from the navel as the lower direction,

uddhaṃ uparimadisāti vavatthapetabbaṃ.and up from it as the upper direction.”

Atha vā ahaṃ imissā disāya ṭhito asubhanimittaṃ imissāti vavatthapetabbaṃ.Or alternatively, he can define it thus: “I am standing in this direction; the sign of foulness is in that direction.”

Okāsato pana(5) He should define it by its location thus:

imasmiṃ nāma okāse hatthā, imasmiṃ pādā, imasmiṃ sīsaṃ, imasmiṃ majjhimakāyo ṭhitoti vavatthapetabbaṃ.“The hand is in this location, the foot in this, the head in this, the middle of the body in this.”

Atha vā ahaṃ imasmiṃ okāse ṭhito asubhanimittaṃ imasminti vavatthapetabbaṃ.Or alternatively, he can define it thus: “I am in this location; the sign of foulness is in that.”

Paricchedato(6) He should define it by its delimitation thus:

idaṃ sarīraṃ adho pādatalena upari kesamatthakena tiriyaṃ tacena paricchinnaṃ,“This body is delimited below by the soles of the feet, above by the tips of the hair, all round by the skin;

yathāparicchinne ca ṭhāne dvattiṃsakuṇapabharitamevāti vavatthapetabbaṃ.the space so delimited is filled up with thirty-two pieces of corpse.”

Atha vāOr alternatively, he can define it thus:

ayamassa hatthaparicchedo, ayaṃ pādaparicchedo,“This is the delimitation of its hand, this is the delimitation of its foot,

ayaṃ sīsaparicchedo, ayaṃ majjhimakāyaparicchedoti vavatthapetabbaṃ.this is the delimitation of its head, this is the delimitation of the middle part of its body.”

Yattakaṃ vā pana ṭhānaṃ gaṇhati, tattakameva idaṃ īdisaṃ uddhumātakanti paricchinditabbaṃ.Or alternatively, he can delimit as much of it as he has apprehended thus: “Just this much of the bloated is like this.”

Purisassa pana itthisarīraṃ itthiyā vā purisasarīraṃ na vaṭṭati.However, a female body is not appropriate for a man or a male one for a woman;

Visabhāge sarīre ārammaṇaṃ na upaṭṭhāti,for the object, namely, the repulsive aspect, does not make its appearance in a body of the opposite sex,

vipphandanasseva paccayo hoti.which merely becomes a condition for the wrong kind of excitement.

‘‘Ugghāṭitāpi hi itthī purisassa cittaṃ pariyādāya tiṭṭhatī’’ti (a. ni. 5.55) majjhimaṭṭhakathāyaṃ vuttaṃ.To quote the Majjhima Commentary: “Even when decaying, a woman invades a man’s mind and stays there.”

Tasmā sabhāgasarīreyeva evaṃ chabbidhena nimittaṃ gaṇhitabbaṃ.That is why the sign should be apprehended in the six ways only in a body of the same sex.

Yo pana purimabuddhānaṃ santike āsevitakammaṭṭhāno parihatadhutaṅgoBut when a clansman has cultivated the meditation subject under former Enlightened Ones, kept the ascetic practices,

parimadditamahābhūto pariggahitasaṅkhāro vavatthāpitanāmarūpothreshed out the great primary elements, discerned formations, defined mentality-materiality,

ugghāṭitasattasañño katasamaṇadhammo vāsitavāsano bhāvitabhāvanoeliminated the perception of a being, done the ascetic’s duties, lived the moral life, and developed the development,

sabījo ñāṇuttaro appakileso kulaputto,when he contains the seed of turning away from formations, and has mature knowledge and little defilement,

tassa olokitolokitaṭṭhāneyeva paṭibhāganimittaṃ upaṭṭhāti.then the counterpart sign appears to him in the place while he keeps looking.

No ce evaṃ upaṭṭhāti, athevaṃ chabbidhena nimittaṃ gaṇhato upaṭṭhāti.If it does not appear in that way, then it appears to him as he is apprehending the sign in the six ways.

Yassa pana evampi na upaṭṭhāti,But if it does not appear to him even then,

tena sandhito vivarato ninnato thalato samantatoti punapi pañcavidhena nimittaṃ gahetabbaṃ.he should apprehend the sign again in five more ways: (7) by its joints, (8) by its openings, (9) by its concavities, (10) by its convexities, and (11) all round.

Tattha sandhitoti asītisatasandhito.Herein, (7) by its joints is properly by its hundred and eighty joints.

Uddhumātake pana kathaṃ asītisatasandhayo vavatthapessati?But how can he define the hundred and eighty joints in the bloated?

Tasmānena tayo dakkhiṇahatthasandhī, tayo vāmahatthasandhī,Consequently he can define it by its fourteen major joints thus: Three joints in the right arm, three in the left arm,

tayo dakkhiṇapādasandhī, tayo vāmapādasandhī,three in the right leg, three in the left leg,

eko gīvasandhi, eko kaṭisandhīti evaṃ cuddasamahāsandhivasena sandhito vavatthapetabbaṃ.one neck joint, one waist joint.

Vivaratoti(8) By its openings:

vivaraṃ nāma hatthantaraṃ pādantaraṃ udarantaraṃ kaṇṇantarantian “opening” is the hollow between the arm and the side, the hollow between the legs, the hollow of the stomach, the hollow of the ear.

evaṃ vivarato vavatthapetabbaṃ.He should define it by its openings in this way.

Akkhīnampi nimmīlitabhāvo vā ummīlitabhāvo vā mukhassa ca pihitabhāvo vā vivaṭabhāvo vā vavatthapetabbo.Or alternatively, the opened or closed state of the eyes and the opened or closed state of the mouth can be defined.

Ninnatoti(9) By its concavities:

yaṃ sarīre ninnaṭṭhānaṃ akkhikūpo vā antomukhaṃ vā galavāṭako vā, taṃ vavatthapetabbaṃ.he should define any concave place on the body such as the eye sockets or the inside of the mouth or the base of the neck.

Atha vā ahaṃ ninne ṭhito sarīraṃ unnateti vavatthapetabbaṃ.Or he can define it thus: “I am standing in a concave place, the body is in a convex place.”

Thalatoti yaṃ sarīre unnataṭṭhānaṃ jaṇṇukaṃ vā uro vā nalāṭaṃ vā, taṃ vavatthapetabbaṃ.(10) By its convexities: he should define any raised place on the body such as the knee or the chest or the forehead.

Atha vā ahaṃ thale ṭhito sarīraṃ ninneti vavatthapetabbaṃ.Or he can define it thus: “I am standing in a convex place, the body is in a concave place.”

Samantatoti sabbaṃ sarīraṃ samantato vavatthapetabbaṃ.(11) All round: the whole body should be defined all round.

Sakalasarīre ñāṇaṃ cāretvāAfter working over the whole body with knowledge,

yaṃ ṭhānaṃ vibhūtaṃ hutvā upaṭṭhāti, tattha ‘‘uddhumātakaṃ uddhumātaka’’nti cittaṃ ṭhapetabbaṃ.he should establish his mind thus, “The bloated, the bloated,” upon any part that appears clearly to him.

Sace evampi na upaṭṭhāti,If it has not appeared even yet,

udarapariyosānaṃ atirekaṃ uddhumātakaṃ hoti,and if there is special intensity of the bloatedness in the belly,

tattha ‘‘uddhumātakaṃ uddhumātaka’’nti cittaṃ ṭhapetabbaṃ.he should establish his mind thus, “The bloated, the bloated,” on that.

Idāni ‘‘so taṃ nimittaṃ suggahitaṃ karotī’’tiādīsu ayaṃ vinicchayakathā –Now, as to the words, he sees that the sign is properly apprehended, etc., the explanation is this.

Tena yoginā tasmiṃ sarīre yathāvuttanimittaggāhavasena suṭṭhu nimittaṃ gaṇhitabbaṃ.The meditator should apprehend the sign thoroughly in that body in the way of apprehending the sign already described.

Satiṃ sūpaṭṭhitaṃ katvā āvajjitabbaṃ.He should advert to it with well-established mindfulness.

Evaṃ punappunaṃ karontena sādhukaṃ upadhāretabbañceva vavatthapetabbañca.He should see that it is properly remembered, properly defined, by doing that again and again.

Sarīrato nātidūre nāccāsanne padese ṭhitena vā nisinnena vā cakkhuṃ ummīletvā oloketvā nimittaṃ gaṇhitabbaṃ.Standing in a place not too far from and not too near to the body, he should open his eyes, look and apprehend the sign.

‘‘Uddhumātakapaṭikkūlaṃ uddhumātakapaṭikkūla’’nti satakkhattuṃ sahassakkhattuṃ ummīletvā oloketabbaṃ,He should open his eyes and look a hundred times, a thousand times, thinking, “Repulsiveness of the bloated, repulsiveness of the bloated,”

nimmīletvā āvajjitabbaṃ.and he should close his eyes and advert to it.

Evaṃ punappunaṃ karontassa uggahanimittaṃ suggahitaṃ hoti.As he does so again and again, the learning sign becomes properly apprehended by him.

Kadā suggahitaṃ hoti?When is it properly apprehended?

Yadā ummīletvā olokentassa nimmīletvā āvajjentassa ca ekasadisaṃ hutvā āpāthamāgacchati,When it comes into focus alike whether he opens his eyes and looks or closes his eyes and adverts,

tadā suggahitaṃ nāma hoti.then it is called properly apprehended.

So taṃ nimittaṃ evaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvāWhen he has thus properly apprehended the sign, properly remembered it, and properly defined it,

sace tattheva bhāvanāpariyosānaṃ pattuṃ na sakkoti,then if he is unable to conclude his development on the spot,

athānena āgamanakāle vuttanayeneva ekakena adutiyenahe can go to his own lodging, alone, in the same way as described of his coming, with no companion,

tadeva kammaṭṭhānaṃ manasikarontena sūpaṭṭhitaṃ satiṃ katvākeeping that same meditation subject in mind, with mindfulness well established,

antogatehi indriyehi abahigatena mānasena attano senāsanameva gantabbaṃ.and with his mind not turned outwards owing to his faculties being turned inwards.

Susānā nikkhamanteneva ca āgamanamaggo vavatthapetabbo,As he leaves the charnel ground he should define the path he comes back by thus:

yena maggena nikkhantosmi, ayaṃ maggo pācīnadisābhimukho vā gacchati, pacchimauttaradakkhiṇadisābhimukho vā gacchati,“The path by which I have left goes in an easterly direction, westerly … northerly … southerly direction,”

vidisābhimukho vā gacchati.or “It goes in an intermediate direction”;

Imasmiṃ pana ṭhāne vāmato gacchati, imasmiṃ dakkhiṇato,or “In this place it goes to the left, in this place to the right”;

imasmiṃ cassa ṭhāne pāsāṇo, imasmiṃ vammiko, imasmiṃ rukkho, imasmiṃ gaccho, imasmiṃ latātiand “In this place there is a stone, in this a termite-mound, in this a tree, in this a bush, in this a creeper.”

evaṃ āgamanamaggaṃ vavatthapetvāWhen he has defined the path he has come back by

āgatena caṅkamantenāpi tabbhāgiyova caṅkamo adhiṭṭhātabbo,and when, once back, he is walking up and down, he should see that his walk is oriented towards it too;

asubhanimittadisābhimukhe bhūmippadese caṅkamitabbanti attho.the meaning is that he should walk up and down on a piece of ground that faces in the direction of the sign of foulness.

Nisīdantena āsanampi tabbhāgiyameva paññapetabbaṃ.And when he sits, he should prepare a seat oriented towards it too.

Sace pana tassaṃ disāyaṃ sobbho vā papāto vā rukkho vā vati vā kalalaṃ vā hoti,But if there is a bog or a ravine or a tree or a fence or a swamp in that direction,

na sakkā taṃdisābhimukhe bhūmippadese caṅkamituṃ,if he cannot walk up and down on a piece of ground facing in that direction,

āsanampi anokāsattā na sakkā paññapetuṃ.if he cannot prepare his seat thus because there is no room for it,

Taṃ disaṃ anapalokentenāpi okāsānurūpe ṭhāne caṅkamitabbañceva nisīditabbañca.then he can both walk up and down and sit in a place where there is room, even though it does not face that way;

Cittaṃ pana taṃdisābhimukhaṃyeva kātabbaṃ.but he should turn his mind in that direction.

Idāni ‘‘samantā nimittupalakkhaṇā kimatthiyā’’tiādipañhānaṃNow, as to the questions beginning with what is the purpose … characterizing the surrounding signs?

‘‘asammohatthā’’tiādivissajjane ayaṃ adhippāyo.The intention of the answer that begins with the words, has non-delusion for its purpose, is this:

Yassa hi avelāyaṃ uddhumātakanimittaṭṭhānaṃ gantvāIf someone goes at the wrong time to the place where the sign of the bloated is,

samantā nimittupalakkhaṇaṃ katvā nimittaggahaṇatthaṃ cakkhuṃ ummīletvāand opens his eyes for the purpose of apprehending the sign by characterizing the surrounding signs,

olokentasseva taṃ matasarīraṃ uṭṭhahitvā ṭhitaṃ viyathen as soon as he looks the dead body appears as if it were standing up

ajjhottharamānaṃ viya anubandhamānaṃ viya ca hutvā upaṭṭhāti,and threatening and pursuing him,

so taṃ bībhacchaṃ bheravārammaṇaṃ disvāand when he sees the hideous and fearful object,

vikkhittacitto ummattako viya hoti,his mind reels, he is like one demented,

bhayaṃ chambhitattaṃ lomahaṃsaṃ pāpuṇāti.gripped by panic, fear and terror, and his hair stands on end.

Pāḷiyaṃ hi vibhattaaṭṭhatiṃsārammaṇesu aññaṃ evarūpaṃ bheravārammaṇaṃ nāma natthi.For among the thirty-eight meditation subjects expounded in the texts no object is so frightening as this one.

Imasmiṃ hi kammaṭṭhāne jhānavibbhantako nāma hoti.There are some who lose jhāna in this meditation subject.

Kasmā?Why?

Atibheravattā kammaṭṭhānassa.Because it is so frightening.

Tasmā tena yoginā santhambhetvāSo the meditator must stand firm.

satiṃ sūpaṭṭhitaṃ katvāEstablishing his mindfulness well, he should remove his fears in this way:

matasarīraṃ uṭṭhahitvā anubandhanakaṃ nāma natthi.“No dead body gets up and pursues one.

Sace hi so ‘‘etassa samīpe ṭhito pāsāṇo vā latā vā āgaccheyya, sarīrampi āgaccheyya.If that stone or that creeper close to it were to come, the body might come too;

Yathā pana so pāsāṇo vā latā vā nāgacchati, evaṃ sarīrampi nāgacchati.but since that stone or that creeper does not come, the body will not come either.

Ayaṃ pana tuyhaṃ upaṭṭhānākāro saññajo saññāsambhavo,Its appearance to you in this way is born: of your perception, created by your perception.

kammaṭṭhānaṃ te ajja upaṭṭhitaṃ,Today your meditation subject has appeared to you.

mā bhāyi bhikkhū’’tiDo not be afraid, bhikkhu.”

tāsaṃ vinodetvā hāsaṃ uppādetvā tasmiṃ nimitte cittaṃ sañcarāpetabbaṃ.He should laugh it off and direct his mind to the sign.

Evaṃ visesamadhigacchati.In that way he will arrive at distinction.

Idametaṃ sandhāya vuttaṃ ‘‘samantā nimittupalakkhaṇā asammohatthā’’ti.The words “Characterizing the surrounding signs has non-delusion for its purpose” are said on this account.

Ekādasavidhena pana nimittaggāhaṃ sampādento kammaṭṭhānaṃ upanibandhati.To succeed in apprehending the sign in the eleven ways is to anchor the meditation subject.

Tassa hi cakkhūni ummīletvā olokanapaccayā uggahanimittaṃ uppajjati.For the opening of his eyes and looking conditions the arising of the learning sign;

Tasmiṃ mānasaṃ cārentassa paṭibhāganimittaṃ uppajjati.and as he exercises his mind on that the counterpart sign arises;

Tattha mānasaṃ cārento appanaṃ pāpuṇāti.and as he exercises his mind on that he reaches absorption.

Appanāyaṃ ṭhatvā vipassanaṃ vaḍḍhento arahattaṃ sacchikaroti.When he is sure of absorption, he works up insight and realizes Arahantship.

Tena vuttaṃ ‘‘ekādasavidhena nimittaggāho upanibandhanattho’’ti.Hence it was said: apprehending the sign in the other eleven ways has anchoring the mind for its purpose.

Gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthāti ettha panaThe reviewing of the path gone by and come by has keeping the mind on the track for its purpose:

yā gatamaggassa ca āgatamaggassa ca paccavekkhaṇā vuttā,the meaning is that the reviewing of the path gone by and of the path come back by mentioned

sā kammaṭṭhānavīthiyā sampaṭipādanatthāti attho.is for the purpose of keeping properly to the track of the meditation subject.

Sace hi imaṃ bhikkhuṃ kammaṭṭhānaṃ gahetvā āgacchantaṃ antarāmaggeFor if this bhikkhu is going along with his meditation subject and people on the way

keci ajja, bhante, katimīti divasaṃ vā pucchanti,ask him about the day, “What is today, venerable sir?”

pañhaṃ vā pucchanti,or they ask him some question about Dhamma,

paṭisanthāraṃ vā karonti,or they welcome him,

ahaṃ kammaṭṭhānikoti tuṇhībhūtena gantuṃ na vaṭṭati.he ought not to go on in silence, thinking “I have a meditation subject.”

Divaso kathetabbo, pañho vissajjetabbo.The day must be told, the question must be answered,

Sace na jānāti, na jānāmīti vattabbaṃ.even by saying “I do not know” if he does not know,

Dhammiko paṭisanthāro kātabbo.a legitimate welcome must be responded to.

Tassevaṃ karontassa uggahitaṃ taruṇanimittaṃ nassati.As he does so, the newly acquired sign vanishes.

Tasmiṃ nassantepi divasaṃ puṭṭhena kathetabbameva.But even if it does vanish, he should still tell the day when asked;

Pañhaṃ ajānantena na jānāmīti vattabbaṃ.if he does not know the answer to the question, he should still say “I do not know,”

Jānantena ekadesena kathetumpi vaṭṭati, paṭisanthāropi kātabbo.and if he does know it, he should explain it surely; and he must respond to a welcome.

Āgantukaṃ pana bhikkhuṃ disvā āgantukapaṭisanthāro kātabbova.Also reception of visitors must be attended to on seeing a visiting bhikkhu,

Avasesānipi cetiyaṅgaṇavattabodhiyaṅgaṇavattauposathāgāravattabhojanasālājantāgharaācariyupajjhāyaāgantukagamikavattādīni sabbāni khandhakavattāni pūretabbāneva.and all the remaining duties in the Khandhakas must be carried out too, that is, the duties of the shrine terrace, the duties of the Bodhi-tree terrace, the duties of the Uposatha house, the duties of the refectory and the bath house, and those to the teacher, the preceptor, visitors, departing bhikkhus, and the rest.

Tassa tāni pūrentassāpi taṃ taruṇanimittaṃ nassati,And the newly acquired sign vanishes while he is carrying out these too.

puna gantvā nimittaṃ gaṇhissāmīti gantukāmassāpiWhen he wants to go again, thinking “I shall go and take up the sign,”

amanussehi vā vāḷamigehi vā adhiṭṭhitattā susānampi gantuṃ na sakkā hoti,he finds he cannot go to the charnel ground because it has been invaded by non-human beings or by wild beasts,

nimittaṃ vā antaradhāyati.or the sign has disappeared.

Uddhumātakaṃ hi ekameva vā dve vā divase ṭhatvā vinīlakādibhāvaṃ gacchati.For a bloated corpse only lasts one or two days and then turns into a livid corpse.

Sabbakammaṭṭhānesu etena samaṃ dullabhaṃ kammaṭṭhānaṃ nāma natthi.Of all the meditation subjects there is none so hard to come by as this.

Tasmā evaṃ naṭṭhe nimitteSo when the sign has vanished in this way,

tena bhikkhunā rattiṭṭhāne vā divāṭhāne vā nisīditvā …the bhikkhu should sit down in his night quarters or in his day quarters

evaṃ yāva pallaṅkaṃ ābhujitvā nisinnaṭṭhānaṃ, tāva gatāgatamaggo paccavekkhitabbo:and first of all review the path gone by and come by up to the place where he is actually sitting cross-legged, doing it in this way:

ahaṃ iminā nāma dvārena vihārā nikkhamitvā“I went out of the monastery by this gate,

asukadisābhimukhaṃ maggaṃ paṭipajjitvāI took a path leading in such and such a direction,

asukasmiṃ nāma ṭhāne vāmaṃ gaṇhi,I turned left at such and such a place,

asukasmiṃ dakkhiṇaṃ.I turned right at such and such a place,

Tassa asukasmiṃ ṭhāne pāsāṇo, asukasmiṃ vammikarukkhagacchalatānamaññataraṃ.in one part of it there was a stone, in another a termite-mound or a tree or a bush or a creeper;

Sohaṃ tena maggena gantvā asukasmiṃ nāma ṭhāne asubhaṃ addasaṃ.having gone by that path, I saw the foulness in such and such a place,

Tattha asukadisābhimukho ṭhatvāI stood there facing in such and such a direction

evañcevañca samantā nimittāni sallakkhetvāand observed such and such surrounding signs,

evaṃ asubhanimittaṃ uggahetvāI apprehended the sign of foulness in this way;

asukadisāya susānato nikkhamitvāI left the charnel ground in such and such a direction,

evarūpena nāma maggena idañcidañca karonto āgantvāI came back by such and such a path doing this and this,

idha nisinnoti.and I am now sitting here.”

Tassevaṃ paccavekkhato taṃ nimittaṃ pākaṭaṃ hoti, purato nikkhittaṃ viya upaṭṭhāti.As he reviews it in this way, the sign becomes evident and appears as if placed in front of him;

Kammaṭṭhānaṃ purimākāreneva vīthiṃ paṭipajjati.the meditation subject rides in its track as it did before.

Tena vuttaṃ ‘‘gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā’’ti.Hence it was said: the reviewing of the path gone by and come by has keeping the mind on the track for its purpose.

Idāni ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhatīti etthaNow, as to the words, when he has established reverence for it by seeing its advantages and by perceiving it as a treasure and so come to love it, he anchors the mind on that object:

uddhumātakapaṭikkūle mānasaṃ cāretvā jhānaṃ nibbattetvāhere, having gained jhāna by exercising his mind on the repulsiveness in the bloated,

jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhentohe should increase insight with the jhāna as its proximate cause,

‘‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’’ti evaṃ ānisaṃsadassāvinā bhavitabbaṃ.and then he should see the advantages in this way: “Surely in this way I shall be liberated from ageing and death.”

Yathā pana duggato puriso mahagghaṃ maṇiratanaṃ labhitvāJust as a pauper who acquired a treasure of gems

dullabhaṃ vata me laddhanti tasmiṃ ratanasaññī hutvā gāravaṃ janetvā vipulena pemena sampiyāyamāno taṃ rakkheyya,would guard and love it with great affection, feeling reverence for it as one who appreciates the value of it, “I have got what is hard indeed to get!”

evameva … tasmiṃ ratanasaññinā hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamānena taṃ nimittaṃ rakkhitabbaṃ:so too this bhikkhu should guard the sign, loving it and feeling reverence for it as one who appreciates the value of it,

‘‘dullabhaṃ me idaṃ kammaṭṭhānaṃ laddhaṃ duggatassa mahagghamaṇiratanasadisaṃ.“I have got this meditation subject, which is indeed as hard to get as a very valuable treasure is for a pauper to get.

Catudhātukammaṭṭhāniko hi attano cattāro mahābhūte pariggaṇhāti,For one whose meditation subject is the four elements discerns the four primary elements in himself,

ānāpānakammaṭṭhāniko attano nāsikavātaṃ pariggaṇhāti,one whose meditation subject is breathing discerns the wind in his own nostrils,

kasiṇakammaṭṭhāniko kasiṇaṃ katvā yathāsukhaṃ bhāveti,and one whose meditation subject is a kasiṇa makes a kasiṇa and develops it at his ease,

evaṃ itarāni kammaṭṭhānāni sulabhāni.so these other meditation subjects are easily got.

‘Idaṃ pana ekameva vā dve vā divase tiṭṭhati, tato paraṃ vinīlakādibhāvaṃ pāpuṇātī’tiBut this one lasts only one, or two days, after which it turns into a livid corpse.

natthi ito dullabhatara’’ntiThere is none harder to get than this one.”

Rattiṭṭhāne ca divāṭhāne caIn his night quarters and in his day quarters

‘‘uddhumātakapaṭikkūlaṃ uddhumātakapaṭikkūla’’nti tattha punappunaṃ cittaṃ upanibandhitabbaṃ.he should keep his mind anchored there thus, “Repulsiveness of the bloated, repulsiveness of the bloated.”

Punappunaṃ taṃ nimittaṃ āvajjitabbaṃ, manasikātabbaṃ. Takkāhataṃ vitakkāhataṃ kātabbaṃ.And he should advert to the sign, bring it to mind and strike at it with thought and applied thought over and over again.

Tassevaṃ karoto paṭibhāganimittaṃ uppajjati.As he does so, the counterpart sign arises.

Tatridaṃ nimittadvayassa nānākaraṇaṃ,Here is the difference between the two signs.

uggahanimittaṃ virūpaṃ bībhacchaṃ bheravadassanaṃ hutvā upaṭṭhāti.The learning sign appears as a hideous, dreadful and frightening sight;

Paṭibhāganimittaṃ pana yāvadatthaṃ bhuñjitvā nipanno thūlaṅgapaccaṅgapuriso viya.but the counterpart sign appears like a man with big limbs lying down after eating his fill.

Tassa paṭibhāganimittapaṭilābhasamakālamevaSimultaneously with his acquiring the counterpart sign,

bahiddhā kāmānaṃ amanasikārā vikkhambhanavasena kāmacchando pahīyati.his lust is abandoned by suppression owing to his giving no attention externally to sense desires as object.

Anunayappahāneneva cassa lohitappahānena pubbo viya byāpādopi pahīyati.And owing to his abandoning of approval, ill will is abandoned too, as pus is with the abandoning of blood.

Tathā āraddhavīriyatāya thinamiddhaṃ,Likewise stiffness and torpor are abandoned through exertion of energy,

avippaṭisārakarasantadhammānuyogavasena uddhaccakukkuccaṃ,agitation and worry are abandoned through devotion to peaceful things that cause no remorse;

adhigatavisesassa paccakkhatāya paṭipattidesake satthari paṭipattiyaṃ paṭipattiphale ca vicikicchā pahīyati,and uncertainty about the Master who teaches the way, about the way, and about the fruit of the way, is abandoned through the actual experience of the distinction attained.

iti pañca nīvaraṇāni pahīyanti.So the five hindrances are abandoned.

Tasmiññeva ca nimitte cetaso abhiniropanalakkhaṇo vitakko,And there are present applied thought with the characteristic of directing the mind on to that same sign,

nimittānumajjanakiccaṃ sādhayamāno vicāro,and sustained thought accomplishing the function of pressing on the sign,

paṭiladdhavisesādhigamapaccayā pīti,and happiness due to the acquisition of distinction,

pītimanassa passaddhisambhavato passaddhi,and tranquillity due to the production of tranquillity in one whose mind is happy,

tannimittaṃ sukhaṃ,and bliss with that tranquillity as its sign,

sukhitassa cittasamādhisambhavato sukhanimittā ekaggatā ca,and unification that has bliss as its sign due to the production of concentration in one whose mind is blissful.

iti jhānaṅgāni pātubhavanti.So the jhāna factors become manifest.

Evamassa paṭhamajjhānapaṭibimbabhūtaṃ upacārajjhānampi taṅkhaṇaññeva nibbattati.Thus access, which is the obverse of the first jhāna, is produced in him too at that same moment.

Ito paraṃ yāva paṭhamajjhānassa appanā ceva vasippatti ca, tāva sabbaṃ pathavīkasiṇe vuttanayeneva veditabbaṃ.All after that up to absorption in the first jhāna and mastery in it should be understood as described under the earth kasiṇa.

Ito paresu pana vinīlakādīsupiAs regards the livid and the rest:

yaṃ taṃ ‘‘uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā’’tiādinā nayena gamanaṃ ādiṃ katvā lakkhaṇaṃ vuttaṃ,the characterizing already described, starting with the going in the way beginning “One who is learning the bloated sign of foulness goes alone with no companion, with unremitting mindfulness established” (§19),

taṃ sabbaṃ ‘‘vinīlakaṃ asubhanimittaṃ uggaṇhanto, vipubbakaṃ asubhanimittaṃ uggaṇhanto’’ti evaṃ tassa tassa vasena tattha tattha uddhumātakapadamattaṃ parivattetvā vuttanayeneva savinicchayādhippāyaṃ veditabbaṃ.should all be understood with its exposition and intention, substituting for the word “bloated” the appropriate word in each case thus: “One who is learning the livid sign of foulness …”, “One who is learning the festering sign of foulness …”

Ayaṃ pana viseso –But the differences are as follows.

VinīlakeThe Livid

Vinīlake ‘‘vinīlakapaṭikkūlaṃ vinīlakapaṭikkūla’’nti manasikāro pavattetabbo.The livid should be brought to mind as “Repulsiveness of the livid, repulsiveness of the livid.”

Uggahanimittañcettha kabarakabaravaṇṇaṃ hutvā upaṭṭhāti.Here the learning sign appears blotchy-coloured;

Paṭibhāganimittaṃ pana ussadavasena upaṭṭhāti.but the counterpart sign’s appearance has the colour which is most prevalent.

VipubbakeThe Festering

Vipubbake ‘‘vipubbakapaṭikkūlaṃ vipubbakapaṭikkūla’’nti manasikāro pavattetabbo.The festering should be brought to mind as “Repulsiveness of the festering, repulsiveness of the festering.”

Uggahanimittaṃ panettha paggharantamiva upaṭṭhāti.Here the learning sign appears as though trickling;

Paṭibhāganimittaṃ niccalaṃ sannisinnaṃ hutvā upaṭṭhāti.but the counterpart sign appears motionless and quiet.

VicchiddakaṃThe Cut Up

Vicchiddakaṃ yuddhamaṇḍale vā corāṭaviyaṃ vā susāne vā yattha rājāno core chindāpenti.The cut up is found on a battlefield or in a robbers’ forest or on a charnel ground where kings have robbers cut up

Araññe vā pana sīhabyagghehi chinnapurisaṭṭhāne labbhati.or in the jungle in a place where men are torn up by lions and tigers.

Tasmā tathārūpaṃ ṭhānaṃ gantvā sace nānādisāyaṃ patitampi ekāvajjanena āpāthamāgacchati iccetaṃ kusalaṃ.So, if when he goes there, it comes into focus at one adverting although lying in different places, that is good.

No ce āgacchati, sayaṃ hatthena na parāmasitabbaṃ.If not, then he should not touch it with his own hand;

Parāmasanto hi vissāsaṃ āpajjati.for by doing so he would become familiar with it.

Tasmā ārāmikena vā samaṇuddesena vā aññena vā kenaci ekaṭṭhāne kāretabbaṃ.He should get a monastery attendant or one studying to become an ascetic or someone else to put it together in one place.

AlabhantenaIf he cannot find anyone to do it,

kattarayaṭṭhiyā vā daṇḍakena vā ekaṅgulantaraṃ katvā upanāmetabbaṃ.he should put it together with a walking stick or a staff in such a way that there is only a finger’s breadth separating the parts.

Evaṃ upanāmetvā ‘‘vicchiddakapaṭikkūlaṃ vicchiddakapaṭikkūla’’nti manasikāro pavattetabbo.Having put it together thus, he should bring it to mind as “Repulsiveness of the cut up, repulsiveness of the cut up.”

Tattha uggahanimittaṃ majjhe chiddaṃ viya upaṭṭhāti.Herein, the learning sign appears as though cut in the middle;

Paṭibhāganimittaṃ pana paripuṇṇaṃ hutvā upaṭṭhāti.but the counterpart sign appears whole.

VikkhāyitakeThe Gnawed

Vikkhāyitake vikkhāyitakapaṭikkūlaṃ vikkhāyitakapaṭikkūlanti manasikāro pavattetabbo.The gnawed should be brought to mind as “Repulsiveness of the gnawed, repulsiveness of the gnawed.”

Uggahanimittaṃ panettha tahiṃ tahiṃ khāyitasadisameva upaṭṭhāti.Here the learning sign appears as though gnawed here and there;

Paṭibhāganimittaṃ paripuṇṇaṃva hutvā upaṭṭhāti.but the counterpart sign appears whole.

VikkhittakampiThe Scattered

Vikkhittakampi vicchiddake vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vāAfter getting the scattered put together or putting it together in the way described under the cut up so that there is only a finger’s breadth, separating the pieces,

‘‘vikkhittakapaṭikkūlaṃ vikkhittakapaṭikkūla’’nti manasikāro pavattetabbo.it should be brought to mind as “Repulsiveness of the scattered, repulsiveness of the scattered.”

Ettha uggahanimittaṃ pākaṭantaraṃ hutvā upaṭṭhāti.Here the learning sign appears with the gaps evident;

Paṭibhāganimittaṃ pana paripuṇṇaṃva hutvā upaṭṭhāti.but the counterpart sign appears whole.

HatavikkhittakampiThe Hacked and Scattered

Hatavikkhittakampi vicchiddake vuttappakāresuyeva ṭhānesu labbhati.The hacked and scattered is found in the same places as those described under the cut up.

Tasmā tattha gantvā vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vāTherefore, after going there and getting it put together or putting it together in the way described under the cut up so that there is only a finger’s breadth separating the pieces,

‘‘hatavikkhittakapaṭikkūlaṃ hatavikkhittakapaṭikkūla’’nti manasikāro pavattetabbo.it should be brought to mind as “Repulsiveness of the hacked and scattered, repulsiveness of the hacked and scattered.”

Uggahanimittaṃ panettha paññāyamānaṃ pahāramukhaṃ viya hoti.Here, when the learning sign becomes evident, it does so with the fissures of the wounds;

Paṭibhāganimittaṃ paripuṇṇameva hutvā upaṭṭhāti.but the counterpart sign appears whole.

LohitakaṃThe Bleeding

Lohitakaṃ yuddhamaṇḍalādīsu laddhappahārānaṃ hatthapādādīsu vā chinnesu bhinnagaṇḍapīḷakādīnaṃ vā mukhato paggharamānakāle labbhati.The bleeding is found at the time when blood is trickling from the openings of wounds received on battlefields, etc., or from the openings of burst boils and abscesses when the hands and feet have been cut off.

Tasmā taṃ disvā ‘‘lohitakapaṭikkūlaṃ lohitakapaṭikkūla’’nti manasikāro pavattetabbo.So on seeing that, it should be brought to mind as “Repulsiveness of the bleeding, repulsiveness of the bleeding.”

Ettha uggahanimittaṃ vātappahatā viya rattapaṭākā calamānākāraṃ upaṭṭhāti.Here the learning sign appears to have the aspect of moving like a red banner struck by wind;

Paṭibhāganimittaṃ pana sannisinnaṃ hutvā upaṭṭhāti.but the counterpart sign appears quiet.

PuḷavakaṃThe Worm-Infested

Puḷavakaṃ dvīhatīhaccayena kuṇapassa navahi vaṇamukhehi kimirāsipaggharaṇakāle hoti.There is a worm-infested corpse when at the end of two or three days a mass of maggots oozes out from the corpse’s nine orifices,

Apica taṃ soṇasiṅgālamanussagomahiṃsahatthiassaajagarādīnaṃ sarīrappamāṇameva hutvā sālibhattarāsi viya tiṭṭhati.and the mass lies there like a heap of paddy or boiled rice as big as the body, whether the body is that of a dog, a jackal, a human being, an ox, a buffalo, an elephant, a horse, a python, or what you will.

Tesu yattha katthaci ‘‘puḷavakapaṭikkūlaṃ puḷavakapaṭikkūla’’nti manasikāro pavattetabbo.It can be brought to mind with respect to anyone of these as “Repulsiveness of the worm-infested, repulsiveness of the worm-infested.”

Cūḷapiṇḍapātikatissattherassa hi kāḷadīghavāpiyā anto hatthikuṇape nimittaṃ upaṭṭhāsi.For the sign arose for the Elder Cūḷa-Piṇḍapātika-Tissa in the corpse of an elephant’s carcass in the Kāḷadīghavāpi reservoir.

Uggahanimittaṃ panettha calamānaṃ viya upaṭṭhāti.Here the learning sign appears as though moving;

Paṭibhāganimittaṃ sālibhattapiṇḍo viya sannisinnaṃ hutvā upaṭṭhāti.but the counterpart sign appears quiet, like a ball of boiled rice.

AṭṭhikaṃA Skeleton

Aṭṭhikaṃ ‘‘seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhisaṅkhalikaṃ samaṃsalohitaṃ nahārusambandha’’ntiādinā (ma. ni. 3.154) nayena nānappakārato vuttaṃ.A skeleton is described in various aspects in the way beginning “As though he were looking at a corpse thrown onto a charnel ground, a skeleton with flesh and blood, held together by sinews” (D II 296).

Tattha yattha taṃ nikkhittaṃ hoti, tattha purimanayeneva gantvāSo he should go in the way already described to where it has been put,

samantā pāsāṇādīnaṃ vasena sanimittaṃ sārammaṇaṃ katvāand noticing any stones, etc., with their surrounding signs and in relation, to the object,

idaṃ aṭṭhikanti sabhāvabhāvato upalakkhetvāhe should characterize it by the fact of its having attained that particular individual essence thus, “This is a skeleton,”

vaṇṇādivasena ekādasahākārehi nimittaṃ uggahetabbaṃ.and he should apprehend the sign in the eleven ways by colour and the rest.

Taṃ pana vaṇṇato setanti olokentassa na upaṭṭhāti,But if he looks at it, apprehending it only by its colour as white, it does not appear to him with its individual essence as repulsive,

odātakasiṇasambhedo hoti.but only as a variant of the white kasiṇa.

Tasmā aṭṭhikanti paṭikkūlavaseneva oloketabbaṃ.Consequently he should only look at it as ‘a skeleton’ in the repulsive aspect.

Liṅganti idha hatthādīnaṃ nāmaṃ.“Mark” is a term for the hand, etc., here,

Tasmā hatthapādasīsaurabāhukaṭiūrujaṅghānaṃ vasena liṅgato vavatthapetabbaṃ.so he should define it by its mark according to hand, foot, head, chest, arm, waist, thigh, and shin.

Dīgharassavaṭṭacaturassakhuddakamahantavasena pana saṇṭhānato vavatthapetabbaṃ.He should define it by its shape, however, according as it is long, short, square, round, small or large.

Disokāsā vuttanayā eva.By its direction and by its location are as already described (§39–40).

Tassa tassa aṭṭhino pariyantavasena paricchedato vavatthapetvāHaving defined it by its delimitation according to the periphery of each bone,

yadevettha pākaṭaṃ hutvā upaṭṭhāti, taṃ gahetvā appanā pāpuṇitabbā.he should reach absorption by apprehending whichever appears most evident to him.

Tassa tassa aṭṭhino ninnaṭṭhānathalaṭṭhānavasena pana ninnato ca thalato ca vavatthapetabbaṃ.But it can also be defined by its concavities and by its convexities according to the concave and convex places in each bone.

PadesavasenāpiAnd it can also be defined by position thus:

ahaṃ ninne ṭhito, aṭṭhi thale,“I am standing in a concave place, the skeleton is in a convex place;

ahaṃ thale, aṭṭhi ninnetipi vavatthapetabbaṃ.or I am standing in a convex place, the skeleton is in a concave place.”

Dvinnaṃ pana aṭṭhikānaṃ ghaṭitaghaṭitaṭṭhānavasena sandhito vavatthapetabbaṃ.It should be defined by its joints according as any two bones are joined together.

Aṭṭhikānaṃyeva antaravasena vivarato vavatthapetabbaṃ.It should be defined by its openings according to the gaps separating the bones.

Sabbattheva pana ñāṇaṃ cāretvā imasmiṃ ṭhāne idamaṭṭhīti samantato vavatthapetabbaṃ.It should be defined all round by directing knowledge to it comprehensively thus: “In this place there is this skeleton.”

Evampi nimitte anupaṭṭhahante nalāṭaṭṭhimhi cittaṃ saṇṭhapetabbaṃ.If the sign does not arise even in this way, then the mind should be established on the frontal bone.

Yathā cettha,And in this case,

evaṃ idaṃ ekādasavidhena nimittaggahaṇaṃ ito purimesu puḷavakādīsupi yujjamānavasena sallakkhetabbaṃ.just as in the case of those that precede it beginning with the worm-infested, the apprehending of the sign should be observed in this elevenfold manner as appropriate.

Idañca pana kammaṭṭhānaṃ sakalāyapi aṭṭhikasaṅkhalikāya ekasmimpi aṭṭhike sampajjati.This meditation subject is successful with a whole skeleton frame and even with a single bone as well.

Tasmā tesu yatthakatthaci ekādasavidhena nimittaṃ uggahetvāSo having learnt the sign in anyone of these in the eleven ways,

‘‘aṭṭhikapaṭikkūlaṃ aṭṭhikapaṭikkūla’’nti manasikāro pavattetabbo.he should bring it to mind as “Repulsiveness of a skeleton, repulsiveness of a skeleton.”

Idha uggahanimittampi paṭibhāganimittampi ekasadisameva hotīti vuttaṃ,Here the learning sign and the counterpart sign are alike, so it is said.

taṃ ekasmiṃ aṭṭhike yuttaṃ.That is correct for a single bone.

Aṭṭhikasaṅkhalikāya pana uggahanimitte paññāyamāne vivaratā.But when the learning sign becomes manifest in a skeleton frame, what is correct to say is that there are gaps in the learning sign

Paṭibhāganimitte paripuṇṇabhāvo yujjati.while the counterpart sign appears whole.

Ekaṭṭhikepi ca uggahanimittena bībhacchena bhayānakena bhavitabbaṃ.And the learning sign even in a single bone should be dreadful and terrifying

Paṭibhāganimittena pītisomanassajanakena, upacārāvahattā.but the counterpart sign produces happiness and joy because it brings access.

Imasmiṃ hi okāse yaṃ aṭṭhakathāsu vuttaṃ, taṃ dvāraṃ datvāva vuttaṃ.What is said in the Commentaries in this context allows that deduction.

Tathā hi tattha ‘‘catūsu brahmavihāresu dasasu ca asubhesu paṭibhāganimittaṃ natthi.For there, after saying this, “There is no counterpart sign in the four divine abidings and in the ten kinds of foulness;

Brahmavihāresu hi sīmasambhedoyeva nimittaṃ.for in the case of the divine abidings the sign is the breaking down of boundaries itself,

Dasasu ca asubhesu nibbikappaṃ katvā paṭikkūlabhāveyeva diṭṭhe nimittaṃ nāma hotī’’tiand in the case of the ten kinds of foulness the sign comes into being as soon as the repulsiveness is seen, without any thinking about it,”

vatvāpi puna anantaramevait is again said, immediately next:

‘‘duvidhaṃ idha nimittaṃ uggahanimittaṃ paṭibhāganimittaṃ.“Here the sign is twofold: the learning sign and the counterpart sign.

Uggahanimittaṃ virūpaṃ bībhacchaṃ bhayānakaṃ hutvā upaṭṭhātī’’tiādi vuttaṃ.The learning sign appears hideous, dreadful and terrifying,” and so on.

Tasmā yaṃ vicāretvā avocumha,So what we said was well considered.

idamevettha yuttaṃ.And it is only this that is correct here.

Apica mahātissattherassa dantaṭṭhikamattāvalokanena sakalitthisarīrassa aṭṭhisaṅghātabhāvena upaṭṭhānādīni cettha nidassanānīti.Besides, the appearance of a woman’s whole body as a collection of bones to the Elder Mahā-Tissa through his merely looking at her teeth demonstrates this here (see I.55).

Iti asubhāni subhaguṇo, dasasatalocanena thutakitti; Yāni avoca dasabalo, ekekajjhānahetunīti.The Divine Ruler with ten hundred eyes Did him with the Ten Powers eulogize, Who, fair in fame, made known as cause of jhāna This foulness of ten species in such wise.

Evaṃ tāni ca tesañca, bhāvanānayamimaṃ viditvāna; Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā.Now, knowing their description and the way To tackle each and how they are developed, There are some further points that will repay Study, each with its special part to play.

PakiṇṇakakathāGeneral

Etesu hi yattha katthaci adhigatajjhānoOne who has reached jhāna in anyone of these

suvikkhambhitarāgattā vītarāgo viya nilloluppacāro hoti.goes free from cupidity; he resembles an Arahant without greed because his greed has been well suppressed.

Evaṃ santepiAt the same time, however,

yvāyaṃ asubhappabhedo vutto, sothis classification of foulness should be understood as stated

sarīrasabhāvappattivasena cain accordance with the particular individual essences successively reached by the dead body

rāgacaritabhedavasena cāti veditabbo.and also in accordance with the particular subdivisions of the greedy temperament.

Chavasarīraṃ hi paṭikkūlabhāvaṃ āpajjamānaṃWhen a corpse has entered upon the repulsive state,

uddhumātakasabhāvappattaṃ vā siyā,it may have reached the individual essence of the bloated

vinīlakādīnaṃ vā aññatarasabhāvappattaṃ.or anyone of the individual essences beginning with that of the livid.

Iti yādisaṃ yādisaṃ sakkā hoti laddhuṃ, tādise tādise uddhumātakapaṭikkūlaṃ vinīlakapaṭikkūlanti evaṃ nimittaṃ gaṇhitabbamevātiSo the sign should be apprehended as “Repulsiveness of the bloated,” “Repulsiveness of the livid,” according to whichever he has been able to find.

sarīrasabhāvappattivasena dasadhā asubhappabhedo vuttoti veditabbo.This, it should be understood, is how the classification of foulness comes to be tenfold with the body’s arrival at each particular individual essence.

Visesato cettha uddhumātakaṃ sarīrasaṇṭhānavipattippakāsanato saṇṭhānarāgino sappāyaṃ.And individually the bloated suits one who is greedy about shape since it makes evident the disfigurement of the body’s shape.

Vinīlakaṃ chavirāgavipattippakāsanato sarīravaṇṇarāgino sappāyaṃ.The livid suits one who is greedy about the body’s colour since it makes evident the disfigurement of the skin’s colour.

Vipubbakaṃ kāyavaṇapaṭibaddhassa duggandhabhāvassa pakāsanato mālāgandhādivasena samuṭṭhāpitasarīragandharāgino sappāyaṃ.The festering suits one who is greedy about the smell of the body aroused by scents, perfumes, etc., since it makes evident the evil smells connected with this sore, the body.

Vicchiddakaṃ antosusirabhāvappakāsanato sarīre ghanabhāvarāgino sappāyaṃ.The cut up suits one who is greedy about compactness in the body since it makes evident the hollowness inside it.

Vikkhāyitakaṃ maṃsupacayasampattivināsappakāsanato thanādīsu sarīrappadesesu maṃsupacayarāgino sappāyaṃ.The gnawed suits one who is greedy about accumulation of flesh in such parts of the body as the breasts since it makes it evident how a fine accumulation of flesh comes to nothing.

Vikkhittakaṃ aṅgapaccaṅgānaṃ vikkhepappakāsanato aṅgapaccaṅgalīlārāgino sappāyaṃ.The scattered suits one who is greedy about the grace of the limbs since it makes it evident how limbs can be scattered.

Hatavikkhittakaṃ sarīrasaṅghātabhedavikārappakāsanato sarīrasaṅghātasampattirāgino sappāyaṃ.The hacked and scattered suits one who is greedy about a fine body as a whole since it makes evident the disintegration and alteration of the body as a whole.

Lohitakaṃ lohitamakkhitapaṭikkūlabhāvappakāsanato alaṅkārajanitasobharāgino sappāyaṃ.The bleeding suits one who is greedy about elegance produced by ornaments since it makes evident its repulsiveness when smeared with blood.

Puḷavakaṃ kāyassa anekakimikulasādhāraṇabhāvappakāsanato kāye mamattarāgino sappāyaṃ.The worm-infested suits one who is greedy about ownership of the body since it makes it evident how the body is shared with many families of worms.

Aṭṭhikaṃ sarīraṭṭhīnaṃ paṭikkūlabhāvappakāsanato dantasampattirāgino sappāyantiA skeleton suits one who is greedy about fine teeth since it makes evident the repulsiveness of the bones in the body.

evaṃ rāgacaritabhedavasenāpi dasadhā asubhappabhedo vuttoti veditabbo.This, it should be understood, is how the classification of foulness comes to be tenfold according to the subdivisions of the greedy temperament.

Yasmā pana dasavidhepi etasmiṃ asubheBut as regards the tenfold foulness,

seyyathāpi nāma aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati,just as it is only by virtue of its rudder that a boat keeps steady in a river with turbulent waters and a rapid current,

vinā arittena na sakkā ṭhapetuṃ,and it cannot be steadied without a rudder,

evameva dubbalattā ārammaṇassa vitakkabaleneva cittaṃ ekaggaṃ hutvā tiṭṭhati,so too here, owing to the weak hold on the object, consciousness when unified only keeps steady by virtue of applied thought,

vinā vitakkena na sakkā ṭhapetuṃ,and it cannot be steadied without applied thought,

tasmā paṭhamajjhānamevettha hoti, na dutiyādīni.which is why there is only the first jhāna here, not the second and the rest.

Paṭikkūlepi ca etasmiṃ ārammaṇeAnd repulsive as this object is,

‘‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’’ti evamānisaṃsadassāvitāya cevastill it arouses joy and happiness in him by his seeing its advantages thus, “Surely in this way I shall be liberated from ageing and death,”

nīvaraṇasantāpappahānena ca pītisomanassaṃ uppajjati,and by his abandoning the hindrances’ oppression;

‘‘bahuṃ dāni vetanaṃ labhissāmī’’ti ānisaṃsadassāvino pupphachaḍḍakassa gūtharāsimhi viya,just as a garbage heap does in a flower-scavenger by his seeing the advantages thus, “Now I shall get a high wage,”

ussannabyādhidukkhassa rogino vamanavirecanappavattiyaṃ viya ca.and as the workings of purges and emetics do in a man suffering the pains of sickness.

Dasavidhampi cetaṃ asubhaṃ lakkhaṇato ekameva hoti.This foulness, while of ten kinds, has only one characteristic.

Dasavidhassāpi hetassa asuciduggandhajegucchapaṭikkūlabhāvo eva lakkhaṇaṃ.For though it is of ten kinds, nevertheless its characteristic is only its impure, stinking, disgusting and repulsive state (essence).

Tadetaṃ iminā lakkhaṇena na kevalaṃ matasarīre,And foulness appears with this characteristic not only in a dead body

dantaṭṭhikadassāvino pana cetiyapabbatavāsino mahātissattherassa viya,but also in a living one, as it did to the Elder Mahā-Tissa who lived at Cetiyapabbata (I.55),

hatthikkhandhagataṃ rājānaṃ olokentassa saṅgharakkhitattherūpaṭṭhākasāmaṇerassa viya ca jīvamānakasarīrepi upaṭṭhāti.and to the novice attendant on the Elder Saṅgharakkhita while he was watching the king riding an elephant.

Yatheva hi matasarīraṃ, evaṃ jīvamānakampi asubhameva.For a living body is just as foul as a dead one,

Asubhalakkhaṇaṃ panettha āgantukena alaṅkārena paṭicchannattā na paññāyati.only the characteristic of foulness is not evident in a living body, being hidden by adventitious embellishments.

Pakatiyā pana idaṃ sarīraṃ nāma atirekatisataaṭṭhikasamussayaṃ asītisatasandhisaṅghaṭitaṃThis is the body’s nature: it is a collection of over three hundred bones, jointed by one hundred and eighty joints,

navanhārusatanibandhanaṃ navamaṃsapesisatānulittaṃbound together by nine hundred sinews, plastered over with nine hundred pieces of flesh,

allacammapariyonaddhaṃ chaviyā paṭicchannaṃ chiddāvachiddaṃenveloped in the moist inner skin, enclosed in the outer cuticle, with orifices here and there,

medakathālikā viya niccuggharitapaggharitaṃ kimisaṅghanisevitaṃconstantly dribbling and trickling like a grease pot, inhabited by a community of worms,

rogānaṃ āyatanaṃ dukkhadhammānaṃ vatthuthe home of disease, the basis of painful states,

paribhinnapurāṇagaṇḍo viya navahi vaṇamukhehi satatavissandanaṃ.perpetually oozing from the nine orifices like a chronic open carbuncle,

Yassa ubhohi akkhīhi akkhigūthako paggharati, kaṇṇabilehi kaṇṇagūthako,from both of whose eyes eye-filth trickles, from whose ears comes ear-filth,

nāsāpuṭehi siṅghāṇikā, mukhato āhārapittasemharudhirāni,from whose nostrils snot, from whose mouth food and bile and phlegm and blood,

adhodvārehi uccārapassāvā, navanavutiyā lomakūpasahassehi asucisedayūso paggharati.from whose lower outlets excrement and urine, and from whose ninety-nine thousand pores the broth of stale sweat seeps,

Nīlamakkhikādayo samparivārenti.with bluebottles and their like buzzing round it,

Yaṃ dantakaṭṭhamukhadhovanasīsamakkhananahānanivāsanapārupanādīhi appaṭijaggitvāwhich when untended with tooth sticks and mouth-washing and head-anointing and bathing and underclothing and dressing would,

yathājātova pharusavippakiṇṇakeso hutvā gāmena gāmaṃ vicaranto rājāpi pupphachaḍḍakacaṇḍālādīsu aññataropi samasarīrapaṭikkūlatāya nibbiseso hoti,judged by the universal repulsiveness of the body, make even a king, if he wandered from village to village with his hair in its natural wild disorder, no different from a flower-scavenger or an outcaste or what you will.

evaṃ asuciduggandhajegucchapaṭikkūlatāya rañño vā caṇḍālassa vā sarīre vemattaṃ nāma natthi.So there is no distinction between a king’s body and an outcaste’s in so far as its impure stinking nauseating repulsiveness is concerned.

Dantakaṭṭhamukhadhovanādīhi panettha dantamalādīni pamajjitvāBut by rubbing out the stains on its teeth with tooth sticks and mouth-washing and all that,

nānāvatthehi hirikopīnaṃ paṭicchādetvāby concealing its private parts under several cloths,

nānāvaṇṇena surabhivilepanena vilimpitvāby daubing it with various scents and salves,

pupphābharaṇādīhi alaṅkaritvāby pranking it with nosegays and such things,

‘‘ahaṃ mama’’nti gahetabbākārappattaṃ karonti.it is worked up into a state that permits of its being taken as “I” and “mine.”

Tato iminā āgantukena alaṅkārena paṭicchannattā tadassa yāthāvasarasaṃ asubhalakkhaṇaṃ asañjānantā purisā itthīsu, itthiyo ca purisesu ratiṃ karonti.So men delight in women and women in men without perceiving the true nature of its characteristic foulness, now masked by this adventitious adornment.

Paramatthato panettha rajjitabbakayuttaṭṭhānaṃ nāma aṇumattampi natthi.But in the ultimate sense there is no place here even the size of an atom fit to lust after.

Tathā hi kesalomanakhadantakheḷasiṅghāṇikauccārapassāvādīsu ekakoṭṭhāsampi sarīrato bahi patitaṃAnd then, when any such bits of it as head hairs, body hairs, nails, teeth, spittle, snot, excrement or urine have dropped off the body,

sattā hatthena chupitumpi na icchanti,beings will not touch them;

aṭṭīyanti harāyanti jigucchanti.they are ashamed, humiliated and disgusted.

Yaṃ yaṃ panettha avasesaṃ hoti,But as long as anyone of these things remains in it,

taṃ taṃ evaṃ paṭikkūlampi samānaṃthough it is just as repulsive,

avijjandhakārapariyonaddhā attasineharāgarattā ‘‘iṭṭhaṃ kantaṃ niccaṃ sukhaṃ attā’’ti gaṇhanti.they take it as agreeable, desirable, permanent, pleasant, self, because they are wrapped in the murk of ignorance and dyed with affection and greed for self.

Te evaṃ gaṇhantāTaking it as they do,

aṭaviyaṃ kiṃsukarukkhaṃ disvā rukkhato apatitapupphaṃ ‘‘ayaṃ maṃsapesī’’ti vihaññamānena jarasiṅgālena samānataṃ āpajjanti. Tasmā –they resemble the old jackal who saw a flower not yet fallen from a kiṃsuka tree in a forest and yearned after it, thinking, “This is a piece of meat, it is a piece of meat.”

Yathāpi pupphitaṃ disvā, siṅgālo kiṃsukaṃ vane; Maṃsarukkho mayā laddho, iti gantvāna vegasā.There was a jackal chanced to see A flowering kiṃsuka in a wood; In haste he went to where it stood: “I have found a meat-bearing tree!”

Patitaṃ patitaṃ pupphaṃ, ḍaṃsitvā atilolupo; Nayidaṃ maṃsaṃ aduṃ maṃsaṃ, yaṃ rukkhasminti gaṇhati.He chewed the blooms that fell, but could, Of course, find nothing fit to eat; He took it thus: “Unlike the meat There on the tree, this is no good.”

Koṭṭhāsaṃ patitaṃyeva, asubhanti tathā budho; Aggahetvāna gaṇheyya, sarīraṭṭhampi naṃ tathā.A wise man will not think to treat As foul only the part that fell, But treats as foul the part as well That in the body has its seat.

Imañhi subhato kāyaṃ, gahetvā tattha mucchitā; Bālā karontā pāpāni, dukkhā na parimuccare.Fools cannot in their folly tell; They take the body to be fair, And soon get caught in Evil’s snare Nor can escape its painful spell.

Tasmā passeyya medhāvī, jīvato vā matassa vā; Sabhāvaṃ pūtikāyassa, subhabhāvena vajjitaṃ.But since the wise have thus laid bare This filthy body’s nature, so, Be it alive or dead, they know There is no beauty lurking there.

Vuttañhetaṃ –For this is said:

Duggandho asuci kāyo, kuṇapo ukkarūpamo; Nindito cakkhubhūtehi, kāyo bālābhinandito.“This filthy body stinks outright Like ordure, like a privy’s site; This body men that have insight Condemn, as object of a fool’s delight.

Allacammapaṭicchanno, navadvāro mahāvaṇo; Samantato paggharati, asuci pūtigandhiyo.“A tumour where nine holes abide Wrapped in a coat of clammy hide And trickling filth on every side, Polluting the air with stenches far and wide.

Sace imassa kāyassa, anto bāhirako siyā; Daṇḍaṃ nūna gahetvāna, kāke soṇe nivārayeti.“If it perchance should come about That what is inside it came out, Surely a man would need a knout With which to put the crows and dogs to rout.”

Tasmā dabbajātikena bhikkhunā jīvamānasarīraṃ vā hotu Matasarīraṃ vā yattha yattha asubhākāro paññāyati, tattha tattheva nimittaṃ gahetvāSo a capable bhikkhu should apprehend the sign wherever the aspect of foulness is manifest, whether in a living body or in a dead one,

kammaṭṭhānaṃ appanaṃ pāpetabbanti.and he should make the meditation subject reach absorption.

Iti sādhujanapāmojjatthāya kate visuddhimagge Samādhibhāvanādhikāre Asubhakammaṭṭhānaniddeso nāma Chaṭṭho paricchedo.The sixth chapter called “The Description of Foulness as a Meditation Subject” in the Treatise on the Development of Concentration in the Path of Purification composed for the purpose of gladdening good people.

Previous Next