English
And those beings who are endowed with a karma-obstruction, or endowed with a defilement-obstruction, or endowed with a result-obstruction, who are faithless, without desire, of poor wisdom, incapable of entering the fixed course, the rightness in wholesome states, as it is said—for even one of these, the development of a single kasiṇa does not succeed. Here, "endowed with a karma-obstruction" means those who have committed an anantarīya karma. "Endowed with a defilement-obstruction" means those with fixed wrong views and those who are hermaphrodites or eunuchs. "Endowed with a result-obstruction" means those whose rebirth is without cause or with two causes. "Faithless" means those devoid of faith in the Buddha and so forth. "Without desire" means those devoid of desire for the unantagonistic path. "Of poor wisdom" means those devoid of mundane and supramundane right view. "Incapable of entering the fixed course, the rightness in wholesome states" means incapable of entering the noble path, which is called the fixed course and the rightness, in wholesome states. And not only in kasiṇa, but in other meditation subjects too, the development of even one of these does not succeed. Therefore, a son of good family, even one free from result-obstruction, should keep karma-obstruction and defilement-obstruction far away, and by listening to the good Dhamma, by relying on good people, and so forth... Therefore, having developed faith, zeal, and wisdom, one should engage in the practice of meditation subjects. Thus, in the Path of Purification, made for the joy of good people, In the section on the development of concentration, The description of the remaining kasiṇas, The Fifth Chapter. 6. Description of the Impurity Meditation Subjects Explanation of the meaning of terms like 'bloated corpse' 102. Among the ten non-sentient impurities mentioned after the kasiṇas— the bloated, the discolored, the festering, the cut-up, the gnawed, the scattered, the hacked and scattered, the bloody, the worm-infested, and the skeleton— the 'bloated' (uddhumāta) is so called because it is bloated (uddhumāta), having become swollen in due course, like a bellows inflated with air, after the cessation of life. The bloated itself is the 'bloated corpse'. Or, because of its repulsiveness, it is called the 'bloated corpse' (uddhumātaka), meaning 'repulsive bloated thing'. This is a designation for such a corpse. The 'discolored' (vinīla) is called that because it has a broken-up blue color. The discolored itself is the 'discolored corpse'. Or, because of its repulsiveness, it is called the 'discolored corpse' (vinīlaka), meaning 'repulsive discolored thing'. This is a designation for a corpse that is predominantly blue in blue areas, red in fleshy areas, and white in areas where pus has collected, like one covered with a blue cloth. The 'festering' (vipubba) is pus oozing from broken areas. The festering itself is the 'festering corpse'. Or, because of its repulsiveness, it is called the 'festering corpse' (vipubbaka), meaning 'repulsive festering thing'. This is a designation for such a corpse. The 'cut-up' (vicchidda) is called that because it is separated by being cut in two. The cut-up itself is the 'cut-up corpse'. Or, because of its repulsiveness, it is called the 'cut-up corpse' (vicchiddaka), meaning 'repulsive cut-up thing'. This is a designation for a corpse cut in the middle. The 'gnawed' (vikkhāyita) is called that because it is eaten here and there, in various ways by dogs, jackals, and so forth. The gnawed itself is the 'gnawed corpse'. Or, because of its repulsiveness, it is called the 'gnawed corpse' (vikkhāyitaka), meaning 'repulsive gnawed thing'. This is a designation for such a corpse. The 'scattered' (vikkhitta) is that which is thrown in various ways. The scattered itself is the 'scattered corpse'. Or, because of its repulsiveness, it is called the 'scattered corpse' (vikkhittaka), meaning 'repulsive scattered thing'. By one (part) the hand, by another the foot, by another the head— this is the designation for a corpse thus thrown hither and thither. And it is struck and scattered in the former manner— thus 'struck and scattered'. Having struck the limbs and minor limbs with a weapon, in the manner of a crow's footprint, and scattered it as described— this is the designation for such a corpse. It scatters blood, it throws it about, it flows hither and thither— thus 'bloody'. This is the designation for a corpse smeared with flowing blood. 'Puḷavā' are called worms; it scatters worms— thus 'wormy'. This is the designation for a corpse full of worms. Just bone is 'bony'. Or because of its repulsiveness, it is a loathsome bone— thus 'bony'. This is the designation even for a chain of bones and for a single bone. And these are the very names even for the signs that arise based on the bloated and so forth, and for those who have attained jhānas based on these signs. The meditation subject of the bloated corpse. 103. Therein, a yogi wishing to develop the jhāna called 'bloated', having produced the sign of the bloated on a bloated corpse, should learn the meditation subject by approaching a teacher of the described kind, in the very manner described for the earth kasiṇa. By that teacher, explaining the meditation subject, all should be explained, from the method of going for the impure sign, the observation of the sign all around, the eleven-fold grasping of the sign, the review of the path of coming and going— thus all, up to the method of absorption. And by that (yogi), having learned everything well, having gone to a dwelling of the kind described before, he should dwell seeking the sign of the bloated. 104. And while dwelling thus, even having heard the words of those who say that a bloated corpse is laid at such and such a village gate, or at the edge of a forest, or on a road, or at the foot of a mountain, or at the root of a tree, or in a charnel ground— he should not go immediately as if eagerly rushing. Why? For this impure object may be haunted by wild animals or by non-humans. There, his life might also be in danger. The path of going... or it is at the village gate, or at the bathing place, or at the edge of a field. There, a disagreeable form comes into view, or the body itself becomes disagreeable. For a man, a woman's body is disagreeable; for a woman, a man's body is disagreeable. And this, though recently dead, appears beautiful, and thereby an obstacle to the holy life might arise for him. But if he thinks to himself, "This is not difficult for one like me," thinking thus, he should go. And as he goes, he should tell the elder of the Sangha or some other well-known bhikkhu before going. Why? Because if, in the charnel ground, overwhelmed by unpleasant objects like forms and sounds of non-humans, lions, tigers, and so forth, his limbs tremble, or what he has eaten does not settle, or some other illness arises, then that bhikkhu in the monastery will keep his bowl and robe safe. Or he will send young novices to attend to that bhikkhu. Moreover, thieves, thinking the charnel ground is a place of no suspicion, both those who have committed crimes and those who have not, gather there. Pursued by people, they might abandon their belongings near the bhikkhu and flee. The people, thinking, "We saw a thief with the goods," seize the bhikkhu and harass him. Then that bhikkhu will calm those people, saying, "Do not harass him; he told me and went for such and such a purpose," and will ensure his safety. This is the advantage of going after telling. Therefore, having told a bhikkhu of the aforementioned kind, and with a desire arisen to see the repulsive sign, just as a khattiya goes to the anointing place, a sacrificer to the sacrificial hall, or a poor man to a treasure site, filled with joy and gladness, so too, having generated joy and gladness, one should go by the method stated in the commentaries. For it has been said: "One who is taking up the sign of the bloated corpse, goes alone, without a second, with mindfulness established, unforgotten, with the faculties turned inwards, with the mind not scattered outwards, reflecting on the path of coming and going. In which place Here a bloated, repulsive sign is laid. In that place, a stone, or an anthill, or a tree, or a bush, or a creeper, he makes a sign, he makes it an object. Having made it a sign, having made it an object, he observes the bloated, repulsive sign in its true nature, by its color, by its gender, by its shape, by its direction, by its space, by its boundaries, by its joints, by its openings, by its hollows, by its elevations, from all sides. He makes that sign well-grasped, he establishes it well-perceived, he determines it well-defined. Having made that sign well-grasped, having established it well-perceived, having determined it well-defined, he goes alone, without a second, with mindfulness established, unforgotten, with senses turned inward, with mind not outwardly directed, reflecting on the path of coming and going. Even while walking, he resolves upon a walk conducive to it. Even while sitting, he arranges a seat conducive to it. "For what purpose, what benefit, is the observation of the sign from all sides?" "The observation of the sign from all sides is for the purpose of non-confusion, for the benefit of non-confusion." "For what purpose, what benefit, is the elevenfold grasping of the sign?" "The elevenfold grasping of the sign is for the purpose of binding, for the benefit of binding." "For what purpose, what benefit, is the reflection on the path of coming and going?" "The reflection on the path of coming and going is for the purpose of accomplishing the path, for the benefit of accomplishing the path." "Seeing the benefit, perceiving it as a gem, having established attention, delighting in it, he binds his mind to that object, thinking: 'Surely by this practice I shall be liberated