English
Therefore, it is said in the discourse on skill in contemplation, "For a beginner, when contemplating 'hairs,' the contemplation goes and strikes only the final part, 'urine,' and stops." But if he extends the contemplation externally as well, then, when all the parts have become apparent in this way, as he wanders around, they appear as a heap of parts, abandoning the form of beings such as humans and animals; and the drink and food being consumed appear as if being thrown into a heap of parts. Then, as he repeatedly contemplates 'repulsive, repulsive' in terms of gradual release and so on, absorption arises in due course. There, the appearance of hair and so on in terms of color, shape, direction, and location is the learning sign, and the appearance in terms of repulsiveness in all aspects is the counterpart sign. As he repeatedly turns his mind to it, contemplating it, striking it with thought, agitating it with reflection, the four aggregates have a repulsive object, and absorption proceeds in the manner of the first jhāna. In the preliminary stage, the preparatory and access consciousnesses are with initial and sustained thought, with joy, accompanied by happiness, having the repulsive sign as their object; and the absorption is also with initial and sustained thought. Accompanied by joy and gladness. But those of the earth-bound deities are exalted and belong to the realm of form. Even in this repulsive object, gladness arises when one sees the benefits, or it arises solely from the power of one-pointedness. The second jhāna and so on do not arise here. Why? Because of its coarseness. For this object is coarse. Here, one-pointedness of mind arises only through the power of thought, not through the transcendence of thought. This, then, is the talk of the meditation subject in terms of serenity. However, without distinction, it should be understood in a general way thus: The one who desires to develop this meditation subject, having grasped the meditation subject, during the time of recitation, repeating the color sign, shape sign, directional sign, location sign, and boundary sign of the hair and so on, section by section, saying, "This is similar to that," should recite in three ways. How? First, in the five skins, in the manner stated below, for five days in forward order, for five days in reverse order, and for five days in forward and reverse order, for half a month, recitation should be done. Then, going to the teacher, having learned the five sinews, recitation should be done in the same way for half a month. Then, combining those ten sections into one, for half a month. Again, learning each of the five lungs and so on, for half a month. Then, those fifteen sections for half a month. The five brain parts for half a month. Then, the twenty-three sections for half a month. The six fats for half a month. Then, combining those twenty-six sections into one, for half a month. The six excretions for half a month. Then, combining all thirty-two sections into one, for half a month. In this way, recitation should be done for six months. Therein, for a wise bhikkhu who is endowed with supporting conditions, as soon as he grasps the meditation subject, the sections appear, but for some, they do not appear. Therefore, one should not abandon effort, thinking, "They do not appear." As many sections as appear, having grasped them, recitation should be done. Thus, the meditation subject is spoken of. But it should not be spoken according to the dull-witted or the wise, but should be spoken according to the moderately wise. For teachers, according to the moderately wise, determined and established the text in six months. But if the sections are not clear even in this much time, then further recitation should be done, but not without determining, it should be done only after determining every six months. While reciting, the color should not be considered, nor should the characteristic be kept in mind, recitation should be done only according to the sections. And the teacher should not speak by prescribing, 'Recite according to the color.' What is the fault if it is spoken by prescribing? The perception of adversity in prosperity arises. For if the teacher says, 'Recite according to the color,' and while this monk does so, the meditation subject does not appear as color, but appears as repulsive or as elements, then he perceives, 'This is not a different meditation subject,' and he assumes it to be just as the teacher has said. Even if it is said, 'Recite according to the repulsive,' if while he does so, it does not appear as repulsive, but appears as color or as elements, then he perceives, 'This is not a different meditation subject,' and he assumes it to be just as the teacher has said. Even if it is said, 'Recite that according to the elements,' if while he does so, it does not appear as elements, but appears as color or as repulsive, then he perceives, 'This is not a different meditation subject,' and he assumes it to be just as the teacher has said. This is the fault when the teacher speaks by prescribing. But how should it be said? 'Recite according to the sections' should be said. How? 'Recite as the section of hair, the section of body hair' should be said. But if, while reciting in this way according to the sections, it appears as color, then in that case, the preceptor should be asked. He should be instructed: ‘I recite the thirty-two parts as sections; but color appears to me.’ The teacher should not contradict him, saying, ‘This is not a meditation subject, it is different.’ ‘Good, good man, you must have practiced preliminary work on color kasina in the past. This very thing is suitable as a meditation subject for you. Recite by way of color.’ He also should recite by way of color. Doing thus, he attains four color kasinas: blue, yellow, red, and white, internally. How? For him, in the hair, body hair, and bile, and in the black part of the eyes, thinking ‘blue, blue’ about the color, the fourth and fifth jhānas arise; making jhāna the basis, establishing insight, he attains arahantship. But in the fat, and in the yellow part of the eyes, thinking ‘yellow, yellow’ about the color, the fourth and fifth jhānas arise; making jhāna the basis, establishing insight, he attains arahantship. But in the flesh and blood, and in the red part of the eyes, thinking ‘red, red’ about the color, the fourth and fifth jhānas arise; making jhāna the basis, establishing insight, he attains arahantship. But in the nails, teeth, skin, and bones, and in the white part of the eyes, thinking ‘white, white’ about the color, the fourth and fifth jhānas arise; making jhāna the basis, establishing insight, he attains arahantship. This is the conclusion for a bhikkhu who is intent on color, up to arahantship. To another, reciting by way of sections, repulsiveness appears. Then this should be reported to the advising teacher. The teacher should not contradict him, saying, ‘This is not a meditation subject, it is different.’ ‘Good, good man, you must have practiced application of mind to repulsiveness in the past. This very thing is suitable as a meditation subject for you. Suitable. Recite it as repulsive. He should be told. He should recite it as repulsive. For him, the hairs, 'Ignorant, foul-smelling, disgusting, repulsive,' Thus reciting as repulsive, Repulsive object, First jhāna arises. He makes jhāna the basis, Establishes insight, Attains arahantship. This is for the bhikkhu, Fixed on repulsiveness, The conclusion up to arahantship. For another, Reciting by sections, It appears as elements. Appearing as elements, How does it appear? Hairs, like kunthatiṇa grass, Growing on a termite mound, Thus they appear. Body hair, like dabba grass, Growing in an old village site. Nails, like madhuka fruit pits, Placed in sticks. Teeth, like alābu seeds, Placed, inserted in a lump of clay. Skin, like worn-out leather, Wrapped around a vīṇā joint. Flesh, like clay, Smeared on a wall. Sinew, like vines, Bound with dabba material. Bone, like dabba material, Raised and placed as a wall. Bone marrow, like sedita vetta shoots, Placed in a great bamboo. Kidney, heart, liver, Kilomaka, spleen, lungs, These six sections, Appear like a butcher's house. Thirty-two hand-spans of intestine, Like a house snake, Coiled and placed in a blood trough. Inner cord, like ropes, Sewn into a foot wiper. Udariyam, like rice, Loosely tied in a strainer. Feces, like paṇḍu clay, Placed in a bamboo joint. Brain, like four balls, Of rice flour dough, Crushed and placed. Twelve kinds of water element, Like water, Filling twelve small water bowls, Placed in order. Then he should tell the advising teacher. The teacher should not deceive, 'It is not a meditation subject, It is different.' 'Good, good sir, Previously, you had a mind for elements.' "Attention should be applied in this way." This meditation is suitable for you. You should recite it by way of the elements. Thus he should be told. He too should recite it by way of the elements. Here is the method of recitation through mindfulness: Here, a bhikkhu reflects: "Hairs have grown, covering the head and staying on the skin. They do not know, 'We have grown, covering the head and staying on the skin.' Even the head, covered and staying on the skin, does not know, 'Hairs have grown on me.' These are inanimate, unmanifested, empty, stiff, spread out, the earth element." He reflects: "Body hairs have grown, covering the body and staying on the skin. They do not know, 'We have grown, covering the body and staying on the skin.' Even the body, covered and staying on the skin, does not know, 'Body hairs have grown on me.' These too are inanimate." "Nails have grown at the tips of the fingers. They do not know, 'We have grown at the tips of the fingers.' Even the tips of the fingers do not know, 'Nails have grown on us.' These too are inanimate." "Teeth have grown in the jawbone.