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they destroy the quality of ascetic practice. Distracted by the taste of sense objects, with scattered, unrestrained faculties; Forgetful and lazy, they live a vain life. Great eaters, gluttonous, foolish, strengthening the body; Bound by fetters and hindrances, enslaved by craving and greed. With minds seized by defilements, delighting in worldly talk; Devoid of discipline and tranquility, whose conduct and resort are uneven. Difficult to support and difficult to maintain, delicate, dwelling in comfort; Discontent and greatly desirous, with greedy conduct. marked. 1009. Like dogs with a bad smell, fainting from a raw stench; Running here and there, they do not settle in the Teaching. 1010. Shameless, devoid of modesty, fainting in worldly ways; Of evil wishes, hidden by deceit, enticed by wrong livelihood. 1011. Crafty, impudent, deceitful, rotten within, oozing; Of wavering conduct, impure, lax, dull. 1012. With minds fickle for adornment, attached to a putrid body; Sinking, entangled, they do not grow in the Teaching. 1013. Associated with evil persons, gone to wrong views; Faithless, cut off from the Dhamma, wicked, harsh, and stubborn. 1014. Donning the robes of recluses, corrupting the Victor's Teaching; Transgressing the Victor's counsel, fools destined for woe. 1015. Greedy for sensual pleasures, of bad conduct, immoral, shrouded in delusion; Being devoured, become like mud, thorns in the Victor's Teaching. 1016. Not knowing what is beneficial or harmful, favoring and opposing; With minds whose continuity is struck, deceived by perversion. 1017. With ruined and confused actions, evil-doers, defeated; They grieve for a long time, consigned to the lower realms. 1018. Thus, this path of defilement, the dusty road, is a destroyer of welfare; Knowing that it leads to evil states, the wise person again, 1019. The pervasive defilement and corruption, the skilled one, Having reflected, should restrain, as one restrains great poison with a mantra. 1020. Quickly, like one whose clothes are ablaze, the arisen fire of evil, With the sprinkling of the water of meditation, should extinguish constantly. 1021. With diligence, the wise one, like a great river with a dam; Blocking the flood of evil, should close it off moment by moment. 1022. Like a fearful wilderness, like a terrible venomous snake; Like a deep precipice, and like filth, the wise one, 1023. Having abandoned defilement, inclines to renunciation; Avoiding evil friends, a good observer of vows, seeing danger. 1024. Freed from sensual passion, without attachment to wealth and possessions; Released from craving and greed, without 'mine,' without possessions. 1025. Gentle, friendly, smooth, full of loving-kindness, compassionate; With an unagitated mind, O wise one, with a tranquil mind, patient. 1026. Benevolent to all beings, free from envy and stinginess; delighting in the calming of anger, resentment, ill-will, and opposition. 1027. The yogi, with unflagging mind, always exerting effort; with well-composed resolve, serene and unclouded. 1028. Understanding and liberating, wise in practice; longing for and cherishing the teaching of the Perfectly Enlightened One. 1029. Thus, free from hindrances, bearing the light of wisdom's radiance; he honors the Perfectly Enlightened One with the practice of the True Dhamma. 1030. Endowed with shame and dread of wrongdoing, of noble conduct and resort; free from hypocrisy and deceit, respectful and reverential. 1031. Of upright conduct and character, free from trickery and fraud; unattached to stubbornness and arrogance, gentle in conduct and pleasing. 1032. Free from pride and conceit, reverent and respectful of the True Dhamma; subduing the heedlessness of others, always full of spiritual urgency. 1033. With a purified mind and resolve, free from evil desires and defilements; having overcome wrong views, established in the True Dhamma. 1034. Cutting off mental barrenness, untying mental bonds; he gladdens his mind for liberation from defilements. 1035. Secluded, unentangled, calm, delighting in fewness of wishes; an adornment of the noble lineage, easy to support, easy to maintain, happy. 1036. Of austere practice, a dhutavā, intent on reducing evil; of pleasing conduct, a sage full of serenity. 1037. Undisturbed, not fickle, disciplined, guarded, with senses restrained; reverent towards mental concentration, mindful and endowed with awareness. 1038. Arisen with enthusiasm for the True Dhamma, constantly arisen with desire; acting continuously, of good demeanor, devoted to practice. 1039. Freed from mental stains, he receives the supreme flavor of development like a well-washed cloth receiving dye. 1040. Thus, of accomplished demeanor, with purified aspiration; of blameless conduct, having attained well-being, unblemished. 1041. Freed from the grip of evil, like the moon freed from Rahu; surrounded by the rays of virtues, he illuminates the teaching of the Conqueror. 1042. Thus, non-greed and non-hatred, and the absence of delusion; renunciation and seclusion, and also the wise one's escape. 1043. Striving to purify the intention completely, the steadfast one attains the supreme joy of development. 1044. Then, with lofty resolve, freed from hindrances, released from obstacles, with the abode of coverings gone. 1045. With a mind inclined to development, with a pliant, confident mind, how should one develop calm, starting with a kasina and so on? 1046. First, a kasina of earth, a hand-span and four fingers wide, making a beautiful circle of reddish clay. 1047. Placing it at a distance of a cubit, seated comfortably in place, one should develop it, focusing on the notion "earth." 1048. Even if not made in a rough place, or with difficulty in a circle, the sign arises, they say, for one with previous practice. 1049. One should take up a water kasina in water in a vessel and so on; a fire kasina in fire, in a hole in a cloth and so on. 1050. A wind kasina circle in the movement of grass tips and so on; the counterpart sign arises in the place where it is touched. 1051. A blue kasina and so on, in cloth, or in flowers, or in a color element; an air kasina, present in a hole in a wall and so on. 1052. One should take up light entering a hole, established, such as sunlight, on the ground or on a wall. 1053. Thus, in these ten kasinas, for the yogi who performs the preliminary work wherever it may be, the apprehension sign arises. 1054. When it is present in the mind, as if seeing it with the eye, one should proceed with development on the apprehension sign. 1055. Preventing distraction, dispelling obstacles, one should direct the mind towards the sign. 1056. As one thus practices, the mind becomes concentrated; defilements subside, and the counterpart sign arises. 1057. Then, on that sign, which is called a concept, and likewise on the counterpart sign, one should then apply oneself to development. 1058. There, with a resolute, mindful one, skilled in the method of signs, balancing the faculties, observing what is suitable. 1059. Restraining the agitated mind, grasping the wavering mind; Raising it, gladdening it, regarding it with equanimity. 1060. On a speck of dust, on a lotus petal, in a thread, in a boat, in a tube; Just as the behavior of bees and others, is well described. 1061. A wise person, clearly discerning the nature of the mind's activity; Should strive with a similar attitude, being resolute. 1062. Constantly observing the even flow of activity; For one thus striving, absorption (appanā) arises. 1063. The counter-sign, should be enlarged again; Whether in the access stage, or in absorption, anywhere. 1064. Spreading it with the mind, one finger, two fingers, and so on, in due order; A skillful one, as much as desired. 1065. Having thus attained the first jhāna, and made it proficient; Having become master of it, the wise one rises from it. 1066. To abandon the gross factors like initial application, in due order; Proceeding in the same way, one attains the second and so on. 1067. Having thus developed the ten kasiṇas, yogis, Having attained the fourfold or fivefold jhāna, are free from distraction. 1068. Their defilements thoroughly washed away, their minds serene and composed; They experience the taste of seclusion, as they wish. 1069. But how should one grasp the repulsive sign, wherever it may be, in the form of the bloated and so on? 1070. That which has passed one day and so on, is called bloated; Skinless, loathsome, blue in color, discolored. 1071. Scattered, previously eaten by worms, broken, festering; Limbs and minor parts severed, a dismembered corpse. 1072. Being eaten by various kinds of creatures, torn apart; Limbs and minor parts destroyed, is called scattered. 1073. Scattered by broken feet and so on, is considered hand-scattered; Bloody, smeared with blood, worm-infested, swarming with maggots. 1074. Merely a chain of bones, and entirely skeletal; The description of repulsiveness is tenfold, based on form and appearance. 1075. Thus, in these ten kinds, of lifeless, repulsive corpses; Discarded on the ground in the cemetery, a dead body, a corpse. 1076. Observing the appearance as it is found, with its characteristics; Grasping it with the mind, one meditates on it by that name. 1077. Repulsive and disgusting, foul-smelling and deformed; Loathsome, unknown, despised, scattered like ashes. 1078. Thus, on these foul forms, When the yogi focuses; Both access concentration and the counterpart sign arise. 1079. By cultivating the counterpart sign through access concentration; First jhāna is attained – this is the method in calm. 1080. Without the True Dhamma, this body, delighted in by fools; Ends in ruin, is bound to break apart. 1081. As this is, so is that; as that is, so is this; Living and lifeless, this is the way of Dhamma. 1082.