清淨道論 十不淨之語義與膨脹相業處Visuddhimagga · Word Meanings of the Ten Kinds of Foulness and the Meditation Subject of the Bloated
十不淨的名單是一部無常編年史：脹、瘀、爛（依時），斫、食、擲、血（依外力），蟲、骨（依終局）。而膨脹相是全套示範：這是三十八所緣中最可怖的一個——唯此業處有退失禪之事；也是最難得的一個——屍相只住一二日。
所以規約最密：告知上座、獨行順風、逐段記路、以石樹設樁、當身之中分而立、十一種取相、百千度張眼閉眼至「張閉如一」。異分之身不取——《中部義注》一句冷峻如刀：女人縱使已被破壞，也仍然佔據著男子的心而住。
對怖畏的解藥只有一句：石與蔓不會來，身也不會來——這相是想所生、想所成的。比丘啊，你的業處今天現前了，不要怕。
而純化之後，可怖的取相竟現為「飽食而臥的支節肥大之人」——厭逆入定，不再猙獰。最可怖的所緣，要用貧者得寶珠的心來守：我依這條道路，必定能從老死解脫。
The list of the ten kinds of foulness is a chronicle of impermanence: swelling, discoloration, and suppuration follow time; hacking, eating, scattering, and blood follow external force; worms and bones mark the end state. The bloated supplies the complete demonstration. It is the most frightening of the thirty-eight objects—only this meditation subject admits loss of absorption—and also the hardest to obtain, because the corpse remains bloated for only one or two days.
The protocol is therefore the most exact: inform the senior, go alone and downwind, memorize the route segment by segment, set coordinate stakes with stones and trees, stand at the body’s midpoint, take the sign in eleven ways, and open and close the eyes a hundred or a thousand times until “open and closed are the same.” Do not take a body of the opposite sex. The Commentary to the Majjhima states with knife-like coldness: even when a woman has been broken open, she remains taking possession of a man’s mind.
The antidote to fear is one sentence: stones and creepers will not come; neither will the body—this sign is born of perception and produced by perception. Bhikkhu, your meditation subject has appeared today. Do not be afraid.
Once purified, the frightening learning sign appears as “a big-limbed person lying down after eating his fill”—foulness is no longer ferocious upon entering concentration. Guard the most frightening object with the mind of a poor person who has found a precious jewel: by this path I shall surely be liberated from aging and death.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 十不淨之語義——十名逐名之釋 〔CSCD §102〕
六、不淨業處釋
膨脹等之語義之釋
而在諸遍之後所提示的膨脹、青瘀、膿爛、斷壞、食殘、散擲、斬斫散擲、血塗、蟲聚、骨這十種無識之不淨¹當中：如同皮囊為風所脹一般，命盡之後依次腫起而成腫脹，由於這樣膨起，所以是膨脹；膨脹的正是膨脹²。或者，由於厭逆之故而為可厭的膨脹，所以是膨脹。這是那樣形相的死屍的稱謂。
壞裂而成青色的，叫作青瘀；青瘀的正是青瘀。或者，由於厭逆之故而為可厭的青瘀，所以是青瘀。這是在肉隆起之處為赤色、在膿積聚之處為白色、而大體上為青色的死屍——在其青色之處猶如被了青衣一般——的稱謂。
在壞裂之處流溢的膿，是膿爛；膿爛的正是膿爛。或者，由於厭逆之故而為可厭的膿爛，所以是膿爛。這是那樣形相的死屍的稱謂。
由二分之斫而不相連屬的，叫作斷壞；斷壞的正是斷壞。或者，由於厭逆之故而為可厭的斷壞，所以是斷壞。這是斫於中間的死屍的稱謂。
這裡那裡以種種形相為狗、野干等所食，所以是食殘；食殘的正是食殘。或者，由於厭逆之故而為可厭的食殘，所以是食殘。這是那樣形相的死屍的稱謂。
種種被拋擲的，是散擲；散擲的正是散擲。或者，由於厭逆之故而為可厭的散擲，所以是散擲。這是手在一處、足在一處、頭在一處，這樣從各處被拋擲的死屍的稱謂。
既被斬斫，又依前面的方式而被散擲，所以是斬斫散擲。這是以刀在支與小支上斫成烏足之形、又依所說的方式而被散擲的死屍的稱謂。
散撒血、拋灑血，血從這裡那裡流出，所以是血塗。這是為所流之血所塗的死屍的稱謂。
蟲，就是蟲³；散撒諸蟲，所以是蟲聚。這是充滿諸蟲的死屍的稱謂。
骨正是骨。或者，由於厭逆之故而為可厭的骨，所以是骨。這既是骨鎖⁴的稱謂，也是一骨的稱謂。而且，依膨脹等等所生起的諸相，以及於諸相上所得的諸禪，也都是這些名字。
§2 受業處與往塚間之誡・義注所引之四事 〔CSCD §103–105〕
膨脹業處
其中，想要在膨脹的屍身上生起膨脹之相、修習所謂膨脹之禪的瑜伽者，應當依地遍所說的方式，前往上面所說那樣的阿闍梨處受取業處。而為他解說業處的〔阿闍梨〕，應當把為不淨相而往之法、周遍觀相、十一種取相、觀察往還之道，這樣一直到安止之法為止，全部解說。他也應當把這一切善加學得，前往先前所說那樣的坐臥處，尋求膨脹之相而住。
而這樣安住的人，即使聽到有人說「在某某村門、或林口、或路上、或山腳、或樹下、或墓地，有膨脹的屍身被棄置」，也不應當立刻像從非渡處而躍入的人那樣前往。為什麼呢？因為所謂不淨，也有為猛獸所據的，也有為非人所據的；他在那裡也可能有命之難。或者，往那裡的路要經過村門、或浴渡、或田之端；在那裡會有異分之色落入眼中，或者那屍身本身就是異分的。因為對男子而言女身、對女人而言男身是異分的，而那新死的身還會現為淨相，因此他也可能有梵行之難。但是，如果他忖度自己「這對我這樣的人並不沉重」，那麼這樣忖度之後就可以前往。
而前往之時，應當告知僧之上座、或某位有名的比丘之後再去。為什麼呢？因為假使他在墓地為非人、獅、虎等的色、聲等不可意所緣所勝，以致支與小支戰慄，或者所食不消，或者生起別的疾病——那時那位〔上座〕會在寺中為他好好守護衣缽，或者派遣年少比丘或沙彌去照顧那位比丘。再者，賊人以為墓地是無疑之處，作了案的與未作案的都聚集在那裡。他們被人追趕，也可能把贓物丟在比丘的近旁就逃走了。人們說「我們捉到了帶贓的賊」而抓住比丘加以惱害。那時那位〔上座〕會對那些人說明「不要惱害他，他是告訴過我、為某某事而去的」，而使他得到安穩。這就是告知而往的功德。所以，上面所說那樣的比丘應當告知〔上座〕，對見不淨相生起希求，如同剎帝利前往灌頂之處、祭祀者前往祭堂、貧者前往伏藏之處那樣心生喜與悅，這樣生起喜與悅之後，依諸義注⁵所說的方式而往。這是所說的——
「取膨脹之不淨相的人，獨自無伴而往，念⁶現前而不忘失，諸根內入，意不外出，觀察往還之道。在膨脹之不淨相所棄置的地方，他把那個地方的石、或蟻垤、或樹、或叢、或蔓作成有相，作成有所緣。作成有相、作成有所緣之後，他依自性之相而觀察膨脹之不淨相：以色、以相、以形、以方位、以位置、以界限，以節、以間隙、以低處、以高處、以周遍。他把那相善加把取，善加憶持，善加確定。他把那相善加把取、善加憶持、善加確定之後，獨自無伴而往，念現前而不忘失，諸根內入，意不外出，觀察往還之道。他經行時，也只採取順其分的經行〔處〕；坐時，也只敷設順其分的座。
「周遍觀相有什麼目的、有什麼功德呢？周遍觀相以無癡為目的、以無癡為功德。十一種取相有什麼目的、有什麼功德呢？十一種取相以繫縛為目的、以繫縛為功德。觀察往還之道有什麼目的、有什麼功德呢？觀察往還之道以令入軌為目的、以令入軌為功德。
「他見功德、作珍寶之想，起敬重，心生愛樂，把心繫在那個所緣上：『我依這條道路，必定能從老死解脫。』他就離欲、離不善法……乃至（廣說如前）……入初禪而住。他所證得的，是色界的初禪、天住、以及修所成的福業事。」
§3 往之義務——獨行・攝根・順風而往 〔CSCD §106〕
所以，凡是為了心之調伏而往觀墓地的人，可以鳴犍稚集眾而往。但若是以業處為首而往的人，就應當獨自無伴，不捨棄根本業處而唯作意於它，為了在墓地除去狗等的危難而拿著曲杖或棒，以令〔念〕善現前而作不忘失之念，又以令以意為第六的諸根內入而意不外出，這樣前往。
正從寺中出來時，就應當記住門：「我是從某方某門出來的。」然後應當確定所行的道路：「這條路是朝東方去的，或是朝西方、北方、南方去的，或是朝四維去的。而在這個地方向左，在這個地方向右；在他這個地方有石，這裡有蟻垤，這裡有樹，這裡有叢，這裡有蔓。」——這樣確定所往之道而前往相之處。而且不可逆風而行。因為逆風而行的人，死屍之臭會觸鼻而擾亂腦，或者令他嘔出所食，或者使他生起追悔：「我竟來到這樣的死屍之處！」所以應當避開逆風而順風前往。如果不能從順風之道前往——中間有山、或崖、或石、或籬、或荊棘之處、或水、或泥濘——就應當以衣角掩鼻而往。這就是他往之義務。
§4 立處之定與周遍觀相——石蟻垤樹叢蔓五物 〔CSCD §107–109〕
而這樣到了之後，還不應當就觀看不淨相，應當先確定方位。因為站在某一方位的人，所緣不會顯了而現，心也不堪任。所以應當避開那裡，站在所緣顯了而現、心也堪任的地方。並且應當捨棄逆風與順風。因為站在逆風處的人會為死屍之臭所迫而心散馳；站在順風處的人，如果那裡有非人居住，他們會瞋怒而作不利。所以應當稍稍避開，不站在太順風之處。這樣站立時，也不應當站得太遠、太近，不應當當足、當頭。因為站得太遠的人所緣不顯了，太近的人會生起怖畏，當足或當頭而站的人不能平等地見到一切不淨。所以應當站在不過遠不過近而便於觀看的地方，當著身之中分。
這樣站立之後，應當依「他把那個地方的石……乃至（廣說如前）……或蔓作成有相」這樣所說的，周遍觀察諸相。而這裡是觀相之法：如果在那相的周圍、目所及之處有石，就應當這樣確定它：「這石是高的、或低的，是小的、或大的，是褐的、或黑的、或白的，是長的、或圓的。」然後應當這樣記取：「在這個位置上，這石是這不淨相；這不淨相是這石。」如果有蟻垤，也應當這樣確定它：「它是高的、或低的，是小的、或大的，是褐的、或黑的、或白的，是長的、或圓的。」然後應當這樣記取：「在這個位置上，這蟻垤是這不淨相。」如果有樹，也應當這樣確定它：「它是阿說他樹、或尼拘律樹、或迦車迦樹、或劫比多那樹⁷，是高的、或低的，是小的、或大的，是褐的、或黑的、或白的。」然後應當這樣記取：「在這個位置上，這樹是這不淨相。」如果有叢，也應當這樣確定它：「它是辛提婆羅、或迦羅曼陀、或迦那毘羅、或俱蘭吒，是高的、或低的，是小的、或大的。」然後應當這樣記取：「在這個位置上，這叢是這不淨相。」如果有蔓，也應當這樣確定它：「它是瓠、或俱槃荼、或娑摩、或黑蔓、或臭蔓。」然後應當這樣記取：「在這個位置上，這蔓是這不淨相；這不淨相是這蔓。」
而所說的「作成有相，作成有所緣」，這就含在此中。因為屢屢確定，就叫作作成有相。「這石是這不淨相；這不淨相是這石」——這樣二二相配而確定，就叫作作成有所緣。
而這樣作成有相與有所緣之後，由於說了「依自性之相而確定」，所以凡是他那不共他的、自有的膨脹之性，就應當以它而作意。所謂「已成瘡而膨脹」⁸——意思是應當這樣依自性、依自味而確定。
§5 十一種取相——六種與五種 〔CSCD §110–112〕
這樣確定之後，應當以色、以相、以形、以方位、以位置、以界限這六種取相。怎樣呢？那位瑜伽者應當以色而確定這身：「這是黑者的、或白者的、或黃褐膚色者⁹的。」而以相，則不確定為女相或男相，卻應當確定：「這是住於初時、或中時、或後時者的身。」以形，則唯依膨脹之形而確定：「這是他的頭之形，這是頸之形，這是手之形，這是腹之形，這是臍之形，這是腰之形，這是股之形，這是脛之形，這是足之形。」而以方位，則應當確定：「在這身上有二方——臍以下為下方，以上為上方。」或者應當確定：「我站在這一方，不淨相在那一方。」而以位置，則應當確定：「在這個位置有手，這裡有足，這裡有頭，這裡有中身。」或者應當確定：「我站在這個位置，不淨相在那個位置。」以界限，則應當確定：「這身下以足底、上以髮頂、橫以皮為界限；而在所界限之處，唯是三十二死屍¹⁰之所充。」或者應當確定：「這是他的手之界限，這是足之界限，這是頭之界限，這是中身之界限。」或者應當這樣界限：「它佔多少地方，這樣的膨脹就只有這麼多。」但是，男子取女身、女人取男身是不行的。於異分之身，所緣不現起，只成為動亂之緣。《中部義注》中說：「因為女人縱使已被破壞，也仍然佔據著男子的心而住。」所以應當只在同分之身上這樣以六種取相。
而凡是曾在過去諸佛座下習過業處、曾持頭陀支、曾磨大種、曾攝諸行、曾定名色、曾破有情想、曾作沙門法、曾熏習氣、曾修其修、有種子、智增上、少煩惱的善男子，就在他所觀之處，似相¹¹便現起。若不這樣現起，那麼這樣以六種取相時就會現起。而對於這樣也不現起的人，他就應當更以節、以間隙、以低處、以高處、以周遍這五種取相。
其中，「以節」就是以一百八十個關節。但是在膨脹〔的身〕上怎能確定一百八十個關節呢？所以他應當依右手的三節、左手的三節、右足的三節、左足的三節、頸一節、腰一節，這樣依十四大節而以節確定。「以間隙」：所謂間隙就是手之間、足之間、腹之間、耳之間——應當這樣以間隙確定。也應當確定眼的閉合或張開、以及口的閉合或張開。「以低處」：身上凡是低處，如眼窩、或口內、或喉窩，就應當確定它。或者應當確定：「我站在低處，身在高處。」「以高處」：身上凡是高處，如膝、或胸、或額，就應當確定它。或者應當確定：「我站在高處，身在低處。」「以周遍」：應當周遍地確定全身。在全身上運智，凡是哪個地方顯了而現，就應當在那裡安住其心：「膨脹、膨脹。」如果這樣也不現起，由於腹之末端的膨脹最為過甚，就應當在那裡安住其心：「膨脹、膨脹。」
§6 善取相之決擇與還道之定 〔CSCD §113〕
現在，對於「他把那相善加把取」等等，這是決擇之論——
那位瑜伽者應當依上面所說的取相之法，在那身上善加取相。應當令念善現前而轉向。這樣一再地作時，應當善加憶持與確定。應當站在或坐在離身不過遠不過近的地方，張開眼觀看而取相。應當百度千度地張眼而觀、閉眼而轉向：「膨脹之厭逆、膨脹之厭逆。」這樣一再地作時，取相¹²就被善加把取。什麼時候才算被善加把取呢？當他張眼觀看與閉眼轉向時〔那相〕如一而落入所行之境，那時就叫作被善加把取。
他這樣把那相善加把取、善加憶持、善加確定之後，如果不能就在那裡達到修習的終點，那麼他就應當依來時所說的方式，獨自無伴，唯作意於那個業處，令念善現前，諸根內入，意不外出，回到自己的坐臥處。
而正從墓地出來時，就應當確定還之道：「我是從哪條路出來的；這條路是朝東方去的，或是朝西方、北方、南方去的，或是朝四維去的。而在這個地方向左，在這個地方向右；在他這個地方有石，這裡有蟻垤，這裡有樹，這裡有叢，這裡有蔓。」——這樣確定還之道而回來之後，經行時也只應當採取順其分的經行〔處〕，意思是應當在朝向不淨相之方的地面上經行。坐時，也只應當敷設順其分的座。但是，如果在那一方有坑、或崖、或樹、或籬、或泥，不能在朝那一方的地面上經行，座也因為沒有處所而不能敷設，那麼即使不望那一方，也應當在隨其處所合宜的地方經行與坐；不過心還是應當就朝向那一方。
§7 三問之答——不迷・繫縛・入軌 〔CSCD §114–115〕
現在，對於「周遍觀相有什麼目的」等等諸問，以「以無癡為目的」等等而作的回答，其意趣是這樣的。假使有人在非時前往膨脹之相所在之處，作了周遍觀相，為取相而張開眼正在觀看時，那死屍卻現起為如同起立、如同壓覆、如同追逐一般——他見了那可憎可怖的所緣，就心散亂而如同狂人，遭遇怖、戰慄、毛豎。因為在聖典所分的三十八所緣¹³之中，再沒有別的像這樣可怖的所緣了。實在說，就是在這個業處中才有所謂退失禪的事。為什麼呢？因為這業處極其可怖。所以那位瑜伽者應當自強而住，令念善現前，〔思惟〕「沒有死屍起立而追逐這回事」。因為，如果他這樣〔思惟〕：「站在它旁邊的石或蔓會來，那身也會來；然而正如那石或蔓不會來，那身也同樣不會來。而你這個現起之相是想所生、想所成的。比丘啊，你的業處今天現前了，不要怕」——這樣除去怖畏、生起歡喜之後，就應當令心在那相上遊行。這樣他就能得到殊勝。就是就這個而說「周遍觀相以無癡為目的」的。
而以十一種成就取相時，他就繫住了業處。因為由於他張眼觀看之緣，取相生起；令意在它上面遊行時，似相生起；在它上面令意遊行時，就到達安止；住於安止而增長觀，就現證阿羅漢果。就是就這個而說「十一種取相以繫縛為目的」的。
而「觀察往還之道以令入軌為目的」——這裡，所說的往之道與還之道的觀察，意思是為了令業處之軌成就。因為，假使有人在這位取了業處回來的比丘途中問他「尊者，今天是幾日」這樣的日子，或者問他問題，或者作慰問，他就不可以想「我是修業處的人」而默然前行。應當說日子，應當回答問題。如果不知道，就應當說「我不知道」。應當作如法的慰問。而他這樣作時，所取的幼弱之相就會失去。即使那相正在失去，被問到日子時也還是應當說。不知道問題的人應當說「我不知道」；知道的人，也可以就一部分而說，慰問也應當作。至於見到客比丘，客比丘之慰問更是非作不可。其餘如塔園之義務、菩提樹園之義務、布薩堂之義務、食堂、暖室、阿闍梨和尚、客比丘、行者之義務等等一切犍度之義務¹⁴，也都必須圓滿。而他在圓滿那些〔義務〕時，那幼弱之相也會失去。即使他想「我要再去取相」而想前去，也可能因為墓地為非人或猛獸所據而不能前往，或者那相已經隱沒了。因為膨脹〔的身〕只住一日或二日，此後就成為青瘀等等了。在一切業處中，再沒有與此同樣難得的業處了。所以，相這樣失去時，那位比丘就應當在夜住處或晝住處坐下，這樣觀察往還之道，直到結跏趺坐而坐的地方為止：「我從某某門出寺，走上朝某方的道路，在某某地方向左，在某某地方向右。在他某某地方有石，某某地方有蟻垤、樹、叢、蔓之一。我就從那條路去，在某某地方見到不淨。在那裡朝某方而住，這樣那樣周遍記取諸相，這樣取得不淨相，從某方出墓地，經由這樣的道路，作了這樣那樣的事而回來，坐在這裡。」他這樣觀察時，那相就明顯起來，如同置於眼前一般現起。業處就依先前的行相而入於軌。就是就這個而說「觀察往還之道以令入軌為目的」的。
§8 珍寶之想與似相・五蓋斷禪支現 〔CSCD §116–117〕
現在，對於「他見功德、作珍寶之想，起敬重，心生愛樂，把心繫在那個所緣上」——這裡是說：他應當令意在膨脹之厭逆上遊行，生起禪那，以禪為近因而增長觀，這樣成為見功德者：「我依這條道路，必定能從老死解脫。」
而猶如貧苦的人得到大價的寶珠，心想「我實在得到了難得之物」而對它作珍寶之想，生起恭敬，以廣大的愛而心生愛樂，守護著它；同樣地，他也應當這樣對它作珍寶之想，起敬重，心生愛樂而守護那相：「我得到了這難得的業處，如同貧苦者得大價的寶珠一般。因為修四界業處的人把握自己的四大種，修出入息業處的人把握自己的鼻息，修遍業處的人作了遍之後隨意而修——這樣，其餘的業處都是易得的。而這一個只住一日或二日，此後就成為青瘀等等了——沒有比這更難得的了。」並且應當在夜住處與晝住處一再地把心繫在那裡：「膨脹之厭逆、膨脹之厭逆。」應當一再地轉向那相、作意那相，以思、以尋反覆擊打〔它〕。
他這樣作時，似相便生起。而這裡是二相的差別：取相現起為醜陋、可憎、見之可怖的；似相則如同飽食而臥的支節肥大之人一般。而在他得到似相的同時，由於不作意於外在的諸欲，貪欲就以鎮伏而斷；並且由於隨貪之斷，瞋恚也如同血除而膿隨除一般而斷。同樣地，由於發勤精進，惛沉睡眠〔斷〕；由於勤修不生追悔的寂靜法，掉舉惡作〔斷〕；由於所證得的殊勝已成現量，對於教示行道的導師、對於行道、對於行道之果的疑也斷——這樣五蓋斷。並且就在那相上，以令心至〔所緣〕為相的尋、成辦摩觸其相之作用的伺、由所得殊勝之證得為緣的喜、有喜之意者由輕安生起故的輕安、以它為因的樂、有樂者由心之定生起故的以樂為因的一境性——諸禪支顯現。這樣，作為初禪之影的近行定¹⁵也就在那一剎那生起。從此以後，直到初禪的安止與得自在為止，一切都應當依地遍所說的方式了知。
註
¹ 無識之不淨（aviññāṇaka-asubha）：十不淨皆就已死而無識之身而立，別於身至念所觀之生身；本品末篇則明此一相亦通於生身。
² 十名之疊用：巴利十名各有二形——本形（如 uddhumāta）與其綴 -ka 之形（uddhumātaka），論釋後者或唯取本義、或表可厭之義。漢語二形同作一名，故本篇「膨脹的正是膨脹」之類，即其二形之譯。
³ 蟲（puḷavā・kimi）：巴利二名皆指蟲，論以常名（kimi）釋其罕名（puḷavā）；漢語二名同作「蟲」，故成疊語。
⁴ 骨鎖（aṭṭhikasaṅkhalikā）：諸骨相連如鎖之全副骸骨；與「一骨」（一根骨）相對，十不淨之骨兼攝二者。
⁵ 諸義注（aṭṭhakathā）：本論所依之古註釋書；本篇所引之長文即出於此，論不繫其書名。
⁶ 念（sati）：憶持所緣而不忘失之心所，論中恆與智、精進、定並行。與今日通行之「正念」一語所指之泛然覺察不同科，宜依本論所立而讀。
⁷ 阿說他樹・尼拘律樹・迦車迦樹・劫比多那樹（assattha・nigrodha・kacchaka・kapītana）：印度所產之四種樹，此下叢之四名與蔓之五名亦然，皆存其音而不強譯。
⁸ 已成瘡而膨脹：譯底作 vaṇitaṃ uddhumātakaṃ，vaṇa 為瘡；此語為「依自性、依自味而確定」之例句。
⁹ 黃褐膚色者（maṅguracchavī）：膚色黃褐者；與黑者、白者並舉為三種膚色。
¹⁰ 三十二死屍（dvattiṃsa-kuṇapa）：即身至念所列之三十二身分；謂皮所限之內唯是三十二種不淨之聚，其逐名在彼品。
¹¹ 似相（paṭibhāganimitta）：由取相淨化而現之定相，無色無形，唯得定者之想所生。
¹² 取相（uggahanimitta）：張眼所見之相閉眼轉向時如一而現者；於不淨業處，取相醜陋可怖而似相不然。
¹³ 三十八所緣（aṭṭhatiṃsārammaṇa）：論於此自標聖典所分之數為三十八，而〈取業處〉一品所立之業處為四十——二數不同，本編如實錄之而不代考定。
¹⁴ 犍度之義務（khandhakavatta）：律藏犍度所制之種種行儀，如塔園、菩提樹園、布薩堂、食堂、暖室、師徒、客比丘、行者等各有其當行之事。
¹⁵ 近行定（upacāra-samādhi）：諸蓋已伏而尚未入安止之一級定；安止定（appanā-samādhi）則心全然入於所緣而不動。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Word Meanings of the Ten Kinds of Foulness—Explanation of Each of the Ten Names 〔CSCD §102〕
Chapter Six: Exposition of the Meditation Subjects of Foulness
Explanation of the Word Meanings Beginning with the Bloated
Among the ten kinds of unconscious foulness¹ presented after the kasiṇas—the bloated, livid, festering, cut-up, gnawed, scattered, hacked-and-scattered, blood-smeared, worm-infested, and skeleton—what swells upward after life has ended, becoming bloated in due course as a leather bag is inflated by wind, is “bloated” because it has swollen in this way; what is bloated is the bloated.² Or it is a repulsive bloated thing because of its repulsiveness, and hence it is the bloated. This is a designation for a corpse in such a form.
What has broken open and become blue is “livid”; what is livid is the livid. Or it is a repulsive livid thing because of its repulsiveness, and hence it is the livid. This designates a corpse that is red where flesh is prominent, white where pus has collected, but generally blue—where it is blue, it is as though draped in blue cloth.
The pus oozing where the body has broken open is “festering”; what is festering is the festering. Or it is a repulsive festering thing because of its repulsiveness, and hence it is the festering. This is a designation for a corpse in such a form.
What has been cut in two and is no longer connected is “cut-up”; what is cut up is the cut-up. Or it is a repulsive cut-up thing because of its repulsiveness, and hence it is the cut-up. This is a designation for a corpse cut through the middle.
Because it has been eaten here and there in various ways by dogs, jackals, and the like, it is “gnawed”; what is gnawed is the gnawed. Or it is a repulsive gnawed thing because of its repulsiveness, and hence it is the gnawed. This is a designation for a corpse in such a form.
What has been thrown about in various ways is “scattered”; what is scattered is the scattered. Or it is a repulsive scattered thing because of its repulsiveness, and hence it is the scattered. This is a designation for a corpse whose hand has been thrown in one place, foot in another, and head in another, in this way from place to place.
Because it has been hacked and also scattered in the preceding way, it is “hacked-and-scattered.” This is a designation for a corpse whose limbs and minor limbs have been hacked with a knife into the shape of a crow’s foot and then scattered in the manner stated.
Because blood is scattered and strewn, flowing out here and there, it is “blood-smeared.” This is a designation for a corpse smeared with flowing blood.
Worms are worms;³ because worms are scattered over it, it is “worm-infested.” This is a designation for a corpse filled with worms.
A bone is just a bone. Or it is a repulsive bone because of its repulsiveness, and hence it is “skeleton.” This is a designation both for a chain of bones⁴ and for a single bone. Moreover, the signs that arise in dependence upon the bloated and the rest, and the absorptions obtained upon those signs, bear these names as well.
§2 Receiving the Meditation Subject, Cautions on Going to the Charnel Ground, and the Four Matters Cited from the Commentaries 〔CSCD §103–105〕
The Meditation Subject of the Bloated
Here, a meditator who wishes to produce the sign of the bloated on a bloated corpse and cultivate what is called the absorption of the bloated should approach a teacher of the kind described above and receive the meditation subject according to the method stated for the earth kasiṇa. The teacher explaining the meditation subject should explain all of it: the procedure for going for a foulness sign, observing the sign all around, taking the sign in eleven ways, and reviewing the path going and returning, all the way through the procedure for absorption. The meditator should learn all this thoroughly, then go to a lodging of the kind already described and dwell there seeking the sign of the bloated.
Even when someone dwelling in this way hears it said, “At the gate of such-and-such village, at the mouth of a forest, on a road, at the foot of a mountain, beneath a tree, or in a charnel ground, a bloated corpse has been discarded,” the meditator should not go at once like someone plunging in at a place where there is no ford. Why? What is called foulness may be occupied by wild beasts or by nonhuman beings, and life may be endangered there. Or the way there may pass a village gate, bathing ford, or edge of a field, where a form of the opposite sex may come into view; alternatively, the corpse itself may be of the opposite sex. Since a female body is of the opposite sex for a man and a male body for a woman, and since a newly dead body may still appear as a sign of beauty, the holy life too may be endangered. But if the meditator assesses, “This is not burdensome for someone like me,” then, having assessed it so, the meditator may go.
When going, the meditator should first inform the senior of the Saṅgha or some well-known bhikkhu. Why? Suppose that in the charnel ground the meditator is overwhelmed by an unpleasant object—a visible form, sound, or the like belonging to a nonhuman being, lion, tiger, or the like—so that the limbs and minor limbs tremble, or food is not digested, or some other illness arises. The senior will then keep the meditator’s bowl and robes safely in the monastery or send young bhikkhus or novices to look after the bhikkhu. Moreover, robbers consider a charnel ground a place free from suspicion, so both those who have committed a crime and those who have not gather there. When pursued, they may throw stolen goods near the bhikkhu and flee. People may then seize and harass the bhikkhu, saying, “We have caught the robber with the stolen goods.” The senior can tell them, “Do not harass him. He informed me that he was going for such-and-such purpose,” and secure his safety. This is the benefit of going after informing someone. Therefore a bhikkhu of the kind described should inform the senior, arouse longing to see the foulness sign, and give rise to joy and gladness—as a khattiya going to the place of consecration, a sacrificer to the sacrificial hall, or a poor person to a hidden treasure. Having aroused joy and gladness in this way, the bhikkhu should go according to the method stated in the commentaries.⁵ For this is said—
“One who takes up the foulness sign of the bloated goes alone, without a companion, with mindfulness⁶ established and free from forgetfulness, with the faculties turned inward and the mind not gone outward, reviewing the path going and returning. At the place where the foulness sign of the bloated has been discarded, one makes a stone, anthill, tree, bush, or creeper in that place possessed of a sign and possessed of an object. Having made it possessed of a sign and possessed of an object, one observes the foulness sign of the bloated by its intrinsic sign: by color, characteristic, shape, direction, location, and delimitation; by joints, gaps, low places, high places, and all around. One thoroughly grasps the sign, thoroughly bears it in mind, and thoroughly defines it. Having thoroughly grasped, borne in mind, and defined the sign, one goes alone, without a companion, with mindfulness established and free from forgetfulness, with the faculties turned inward and the mind not gone outward, reviewing the path going and returning. When walking, one takes only a corresponding walking place; when sitting, one prepares only a corresponding seat.”
“What is the purpose and benefit of observing the sign all around? Observing the sign all around has non-delusion as its purpose and non-delusion as its benefit. What is the purpose and benefit of taking the sign in eleven ways? Taking the sign in eleven ways has binding as its purpose and binding as its benefit. What is the purpose and benefit of reviewing the path going and returning? Reviewing the path going and returning has bringing [the meditation subject] into its track as its purpose and bringing it into its track as its benefit.”
“One sees the benefit, forms the perception of a treasure, establishes respect, arouses affection, and binds the mind to that object: ‘By this path I shall surely be liberated from aging and death.’ Secluded from sensual pleasures, secluded from unwholesome states . . . [as stated at length above] . . . one enters and dwells in the first absorption. What one has attained is the first absorption of the form sphere, a divine abiding, and a meritorious deed consisting in development.”
§3 Duties in Going—Going Alone, Restraining the Faculties, and Going Downwind 〔CSCD §106〕
Thus, someone going to see a charnel ground for the taming of the mind may sound the gong, gather a group, and go. But one who goes with the meditation subject foremost should go alone and without a companion, not abandoning the fundamental meditation subject but attending only to it; should carry a crooked staff or stick to ward off danger from dogs and the like in the charnel ground; should establish mindfulness well and make it free from forgetfulness; and should turn inward the faculties, with mind as the sixth, so that the mind does not go outward.
Just as one leaves the monastery, one should note the gate: “I have left by this gate in this direction.” Then one should define the route: “This road goes east, or west, north, south, or in an intermediate direction. At this place it turns left; at this place it turns right. At that place there is a stone; here an anthill; here a tree; here a bush; here a creeper.” Having defined the path going in this way, one goes to the place of the sign. One must not go upwind. For one going upwind is struck in the nose by the corpse’s stench, which disturbs the brain, may cause one to vomit one’s food, or may give rise to remorse: “I have come to such a corpse!” One should therefore avoid going upwind and go downwind. If a downwind route is impossible because a mountain, cliff, stone, fence, thorny place, water, or mud lies between, one should cover the nose with the corner of one’s robe and go. This is one’s duty in going.
§4 Determining Where to Stand and Observing the Sign All Around—Stone, Anthill, Tree, Bush, and Creeper 〔CSCD §107–109〕
Having arrived in this way, one should not look at the foulness sign immediately; first one should determine the direction. For when one stands in a certain direction, the object does not appear clearly and the mind is not wieldy. One should avoid that direction and stand where the object appears clearly and the mind is wieldy. One should also avoid both an upwind and an excessively downwind position. Standing upwind, one is oppressed by the corpse’s stench and the mind is distracted. Standing downwind, if nonhuman beings dwell there, they may become angry and cause harm. One should therefore move slightly aside and not stand too directly downwind. When standing, one should also be neither too far nor too near, neither at the feet nor at the head. From too far away the object is unclear; from too near, fear arises; and standing at the feet or head prevents one from seeing the whole foul object evenly. One should therefore stand at the body’s midpoint, in a place neither too far nor too near and convenient for viewing.
Having stood in this way, one should observe the signs all around according to the statement, “One makes the stone in that place . . . [as stated at length above] . . . or a creeper possessed of a sign.” Here is the procedure for observing the sign. If there is a stone within sight around the sign, one should define it thus: “This stone is high or low, small or large, brown, black, or white, long or round.” Then one should apprehend it thus: “In this location, this stone is this foulness sign; this foulness sign is this stone.” If there is an anthill, one should likewise define it: “It is high or low, small or large, brown, black, or white, long or round.” Then one should apprehend it thus: “In this location, this anthill is this foulness sign.” If there is a tree, one should likewise define it: “It is an assattha, nigrodha, kacchaka, or kapītana tree;⁷ it is high or low, small or large, brown, black, or white.” Then one should apprehend it thus: “In this location, this tree is this foulness sign.” If there is a bush, one should likewise define it: “It is sindivāra, karamanda, kaṇavīra, or kuraṇḍaka; it is high or low, small or large.” Then one should apprehend it thus: “In this location, this bush is this foulness sign.” If there is a creeper, one should likewise define it: “It is lābu, kumbhaṇḍī, sāmā, kāḷavallī, or pūtilatā.” Then one should apprehend it thus: “In this location, this creeper is this foulness sign; this foulness sign is this creeper.”
The statement “makes it possessed of a sign and possessed of an object” is included here. Repeatedly defining it is called making it possessed of a sign. Defining it by pairing things two by two—“This stone is this foulness sign; this foulness sign is this stone”—is called making it possessed of an object.
After making it possessed of a sign and an object in this way, one should attend to whatever intrinsic state of the bloated is its own and not shared with another, in accordance with the statement that it should be defined “by its intrinsic sign.” The expression “swollen after becoming a sore”⁸ means that it should be defined in this way by its intrinsic nature and intrinsic function.
§5 Taking the Sign in Eleven Ways—Six and Five 〔CSCD §110–112〕
Having defined it in this way, one should take the sign in six ways: by color, characteristic, shape, direction, location, and delimitation. How? By color, the meditator should define the body: “This belongs to a black-skinned, white-skinned, or yellow-brown-skinned person.⁹” By characteristic, one should not define it by a female or male characteristic, but instead: “This is the body of one in the early, middle, or late period of life.” By shape, one should define it solely according to the shape of the bloated: “This is the shape of its head; this the shape of its neck; this the shape of its hand; this the shape of its belly; this the shape of its navel; this the shape of its waist; this the shape of its thigh; this the shape of its shin; this the shape of its foot.” By direction, one should define it: “There are two directions in this body—below the navel is the lower direction, and above it is the upper direction.” Alternatively, one should define it: “I stand in this direction; the foulness sign is in that direction.” By location, one should define it: “The hand is in this location; here the foot; here the head; here the middle of the body.” Alternatively, one should define it: “I stand in this location; the foulness sign is in that location.” By delimitation, one should define it: “This body is delimited below by the soles of the feet, above by the tips of the head-hairs, and transversely by the skin; within what is delimited, it is filled only with thirty-two corpses.¹⁰” Alternatively, one should define it: “This is the delimitation of its hand; this of its foot; this of its head; this of the middle of its body.” Or one should delimit it thus: “It occupies this much space; the bloated is only this much.” But it is not appropriate for a man to take the body of a woman or a woman the body of a man. With a body of the opposite sex, the object does not appear and becomes only a condition for agitation. The Commentary to the Majjhima Nikāya says, “For even when a woman has been broken open, she remains taking possession of a man’s mind.” Thus the sign should be taken in these six ways only on a body of the same sex.
For a son of good family who, under former Buddhas, has practiced meditation subjects, maintained the ascetic practices, worked over the great elements, comprehended formations, defined name-and-form, broken through the perception of a being, practiced the ascetic’s Dhamma, perfumed the disposition, cultivated the cultivation, possesses the seed, is of superior knowledge, and has few defilements, the counterpart sign¹¹ appears in the very place he looks. If it does not appear in this way, it appears when he takes the sign in these six ways. If it still does not appear for someone in this way, he should further take the sign in five ways: by joints, gaps, low places, high places, and all around.
Here, “by joints” means according to the one hundred and eighty joints. But how could one define one hundred and eighty joints on a bloated body? One should therefore define by joints according to fourteen major joints: the three joints in the right hand, three in the left hand, three in the right foot, three in the left foot, one in the neck, and one in the waist. “By gaps”: a gap is the space between the hands, feet, belly, or ears, and one should define it in this way by gaps. One should also define whether the eyes are closed or open and whether the mouth is closed or open. “By low places”: whatever is low on the body, such as an eye socket, the inside of the mouth, or the hollow of the throat, should be defined. Alternatively, one should define: “I stand in a low place; the body is in a high place.” “By high places”: whatever is high on the body, such as a knee, the chest, or the forehead, should be defined. Alternatively, one should define: “I stand in a high place; the body is in a low place.” “All around”: the whole body should be defined all around. Having applied knowledge throughout the body, wherever a place appears clearly, one should establish the mind there: “Bloated, bloated.” If it still does not appear in this way, one should establish the mind at the end of the belly, “Bloated, bloated,” because the swelling is most excessive there.
§6 Analysis of Thoroughly Taking the Sign and Determining the Return Path 〔CSCD §113〕
Now, as to the statement “One thoroughly grasps the sign,” and so forth, this is the analytical discussion—
The meditator should thoroughly take the sign on that body according to the method of taking the sign stated above. Mindfulness should be well established and one should advert. Repeating this, one should thoroughly bear it in mind and define it. Standing or sitting neither too far from nor too near the body, one should open the eyes, look, and take the sign. A hundred times, a thousand times, one should open the eyes and look, then close them and advert: “Repulsiveness of the bloated, repulsiveness of the bloated.” Repeating this, the learning sign¹² is thoroughly grasped. When is it thoroughly grasped? When, whether one looks with the eyes open or adverts with them closed, it enters the range in the same form, then it is called thoroughly grasped.
After thoroughly grasping, bearing in mind, and defining the sign in this way, if the meditator cannot reach the culmination of development right there, he should return to his own lodging according to the procedure stated for coming: alone, without a companion, attending only to that meditation subject, with mindfulness well established, faculties turned inward, and mind not gone outward.
Just as one leaves the charnel ground, one should define the return path: “By which road did I leave? This road goes east, or west, north, south, or in an intermediate direction. At this place it turns left; at this place it turns right. At that place there is a stone; here an anthill; here a tree; here a bush; here a creeper.” Having returned after defining the return path in this way, when walking one should take only a corresponding walking place—that is, one should walk on ground facing the direction of the foulness sign. When sitting, one should prepare only a corresponding seat. But if there is a pit, cliff, tree, fence, or mud in that direction, so that one cannot walk on ground facing it, and no place is available for a seat, one should walk and sit wherever the location is suitable even without looking in that direction; nevertheless, the mind should incline toward that direction.
§7 Answers to Three Questions—Non-Delusion, Binding, and Bringing into the Track 〔CSCD §114–115〕
Now, the purport of the answer “for the purpose of non-delusion,” and so forth, to such questions as “What is the purpose of observing the sign all around?” is as follows. Suppose someone goes at the wrong time to the place where the sign of the bloated lies, observes the sign all around, and is looking with open eyes in order to take the sign. The corpse may then appear as though standing up, bearing down, and pursuing. Seeing that disgusting and frightening object, the meditator becomes distracted like a mad person and encounters fear, trembling, and horripilation. For among the thirty-eight objects¹³ classified in the Canon, there is no other object as frightening as this. Indeed, only in this meditation subject does what is called loss of absorption occur. Why? Because this meditation subject is exceedingly frightening. The meditator should therefore brace himself, establish mindfulness well, and reflect, “There is no such thing as a corpse standing up and pursuing.” He should reason: “If the stone or creeper beside it could come, then the body could come too. But just as that stone or creeper cannot come, so too the body cannot come. This manner of appearance before you is born of perception and produced by perception. Bhikkhu, your meditation subject has appeared before you today. Do not be afraid.” After dispelling fear and arousing gladness in this way, one should cause the mind to travel over the sign. In this way one can attain distinction. It was with reference to this that “observing the sign all around has non-delusion as its purpose” was said.
When the sign is acquired in eleven ways, the meditator binds the meditation subject. For conditioned by looking with open eyes, the learning sign arises; when the mind travels over it, the counterpart sign arises; as the mind is made to travel over that sign, absorption is reached; and, abiding in absorption and developing insight, one directly realizes arahantship. It was with reference to this that “taking the sign in eleven ways has binding as its purpose” was said.
As for “reviewing the path going and returning has bringing into the track as its purpose,” the review of the path going and the path returning is meant to establish the track of the meditation subject. For if, while the bhikkhu who has taken the meditation subject is returning, someone on the road asks the date—“Venerable sir, what day is it today?”—asks a question, or offers a greeting, he must not think, “I am practicing a meditation subject,” and continue in silence. He should state the date and answer the question. If he does not know, he should say, “I do not know.” He should make a greeting in accordance with the Dhamma. As he does so, the tender sign he has taken may vanish. Even if the sign is vanishing, he should still state the date when asked. One who does not know the answer to a question should say, “I do not know”; one who does know may answer in part, and a greeting should be made. When a visiting bhikkhu is seen, a greeting to a visiting bhikkhu is obligatory all the more. All the other duties of the Khandhakas¹⁴ must also be fulfilled: duties at the shrine courtyard, Bodhi-tree courtyard, uposatha hall, refectory, and bathhouse; duties toward teacher and preceptor, visiting bhikkhus, and departing bhikkhus; and so on. While fulfilling them, the tender sign may vanish. Even if the meditator thinks, “I shall go and take the sign again,” he may be unable to go because the charnel ground is occupied by nonhuman beings or wild beasts, or the sign itself may have disappeared. For the bloated lasts only one or two days, after which it becomes the livid and so forth. Among all meditation subjects, none is as hard to obtain as this one. Therefore, when the sign is lost in this way, the bhikkhu should sit in the night lodging or day lodging and review the path going and returning all the way to where he sits cross-legged: “I left the monastery by such-and-such gate, took the road in such-and-such direction, turned left at such-and-such place and right at such-and-such place. At one such place was a stone, at another an anthill, tree, bush, or creeper. I went by that road and saw the foul object at such-and-such place. There I stood facing such-and-such direction, apprehended the signs all around in these ways, acquired the foulness sign in this way, left the charnel ground in such-and-such direction, returned by this road, did these things along the way, and sat here.” As the bhikkhu reviews in this way, the sign becomes clear and appears as if placed before his eyes. The meditation subject enters its track in the manner it had before. It was with reference to this that “reviewing the path going and returning has bringing into the track as its purpose” was said.
§8 Perception of a Treasure and the Counterpart Sign—the Five Hindrances Are Abandoned and the Absorption Factors Appear 〔CSCD §116–117〕
Now, as to “One sees the benefit, forms the perception of a treasure, establishes respect, arouses affection, and binds the mind to that object,” this means that one should cause the mind to travel over the repulsiveness of the bloated and produce absorption, then develop insight with absorption as its proximate cause, thus becoming one who sees the benefit: “By this path I shall surely be liberated from aging and death.”
Suppose a poor person obtains a precious jewel of great value, thinks, “I have truly obtained what is hard to obtain,” forms the perception of a treasure toward it, gives rise to reverence, cherishes it with expansive love, and guards it. In the same way, the meditator should form the perception of a treasure, establish respect, arouse affection, and guard that sign: “I have obtained this meditation subject, hard to obtain, as a poor person obtains a precious jewel of great value. One who practices the four-elements meditation subject apprehends the four great elements in one’s own body; one who practices mindfulness of breathing apprehends the breath at one’s own nose; and one who practices a kasiṇa makes a kasiṇa and develops it at will. Thus the other meditation subjects are easy to obtain. But this one lasts only a day or two and after that becomes the livid and so forth—none is harder to obtain.” In the night lodging and day lodging, the meditator should repeatedly bind the mind to it: “Repulsiveness of the bloated, repulsiveness of the bloated.” One should repeatedly advert to and attend to the sign, striking it again and again with thinking and applied thought.
As the meditator does so, the counterpart sign arises. Here is the difference between the two signs: the learning sign appears ugly, disgusting, and frightening to see, while the counterpart sign appears like a big-limbed person lying down after eating his fill. At the very moment the counterpart sign is obtained, sensual desire is abandoned by suppression because the meditator does not attend to external sensual pleasures. Since attachment is abandoned, ill will too is abandoned, as pus is removed when blood is removed. Likewise, sloth and torpor are abandoned through the arousing of energy; restlessness and remorse through devotion to peaceful states that produce no remorse; and doubt regarding the Teacher who teaches the practice, the practice itself, and the fruit of the practice because the distinction attained has become directly evident. Thus the five hindrances are abandoned. And upon that very sign appear the absorption factors: applied thought, with the characteristic of directing the mind to the object; sustained thought, accomplishing the function of stroking the sign; rapture, conditioned by attainment of the distinction gained; tranquillity, which arises in one whose mind possesses rapture; pleasure, which has that as its cause; and one-pointedness, which has pleasure as its cause because concentration arises in one who has pleasure. Thus access concentration,¹⁵ which is the image of the first absorption, arises in that very moment. From this point onward, everything through the absorption of the first absorption and the attainment of mastery should be understood according to the method stated for the earth kasiṇa.
Notes
¹ Unconscious foulness (aviññāṇaka-asubha): all ten kinds of foulness are established with reference to a dead and unconscious body, as distinct from the living body contemplated in mindfulness of the body. The final unit of this chapter explains that the same characteristic also applies to a living body.
² Repetition in the ten names: each of the ten Pāli names has two forms—the base form (for example, uddhumāta) and that form with the suffix -ka (uddhumātaka). The treatise explains the latter either simply in the base sense or as expressing what is repulsive. Because the two forms are rendered by one name in English, statements such as “what is bloated is the bloated” translate the two forms.
³ Worms (puḷavā · kimi): both Pāli names mean worms; the treatise explains the rarer term (puḷavā) with the common one (kimi). Both are “worms” in English, producing the repeated wording.
⁴ Chain of bones (aṭṭhikasaṅkhalikā): a complete skeleton whose bones are connected as links in a chain, contrasted with “a single bone.” The skeleton among the ten kinds of foulness includes both.
⁵ Commentaries (aṭṭhakathā): the ancient commentarial works upon which this treatise relies. The long passage cited in this unit comes from them, but the treatise gives no title.
⁶ Mindfulness (sati): the mental factor that remembers the object and does not lose it; in the treatise it constantly operates together with knowledge, energy, and concentration. It is not the same category as the generalized awareness commonly meant today by the word “mindfulness,” and should be read according to the sense established in this treatise.
⁷ Assattha, nigrodha, kacchaka, and kapītana: four kinds of tree native to India. The four names of bushes and five names of creepers below are likewise retained in transliteration rather than forced into translations.
⁸ “Swollen after becoming a sore”: the base text reads vaṇitaṃ uddhumātakaṃ, with vaṇa meaning “sore.” The expression exemplifies defining something “by its intrinsic nature and intrinsic function.”
⁹ Yellow-brown-skinned person (maṅguracchavī): one whose skin is yellow-brown, listed with black-skinned and white-skinned persons as three complexions.
¹⁰ Thirty-two corpses (dvattiṃsa-kuṇapa): the thirty-two parts listed in mindfulness of the body. Within the boundary of the skin there is only an accumulation of these thirty-two kinds of foulness; they are enumerated individually in that chapter.
¹¹ Counterpart sign (paṭibhāganimitta): the concentration sign that appears when the learning sign is purified. It has neither color nor shape and is born solely from the perception of one who has obtained concentration.
¹² Learning sign (uggahanimitta): the sign seen with open eyes that appears identically when one adverts to it with the eyes closed. In a foulness meditation subject, the learning sign is ugly and frightening, while the counterpart sign is not.
¹³ Thirty-eight objects (aṭṭhatiṃsārammaṇa): here the treatise itself gives the number of objects classified in the Canon as thirty-eight, whereas the chapter on acquiring a meditation subject establishes forty meditation subjects. This edition records the two different numbers as they stand and does not determine the reason on their behalf.
¹⁴ Duties of the Khandhakas (khandhakavatta): the various observances prescribed in the Khandhakas of the Vinaya, including duties at the shrine courtyard, Bodhi-tree courtyard, uposatha hall, refectory, and bathhouse, and duties toward teachers, pupils, visiting bhikkhus, and departing bhikkhus.
¹⁵ Access concentration (upacāra-samādhi): a level of concentration in which the hindrances have been suppressed but the mind has not yet fully entered absorption. In absorption concentration (appanā-samādhi), the mind has entered fully into the object and remains unmoving.
十名先立、一相作範：往墓地的每一步都有規約——這是全書最可怖的業處，也是唯一會「退失禪」的業處
大局 — 十不淨之門與膨脹之範本
十遍之後開十不淨：於死屍腐壞之十相修定。本單元先釋十名之語義（§1），然後以第一相膨脹作全套示範：受業處與往塚之誡（§2）、往之義務（§3）、立處與周遍觀相（§4）、十一種取相（§5）、善取與還道（§6）、三問之答（§7）、珍寶之想與似相（§8）——其餘九相之修法即承此而異其少分（下一單元）。此業處兩個獨一無二：全部聖典所緣中最可怖（唯此有退失禪之事），又最難得（膨脹只住一二日）。論主為之立下最綿密的操作規約。〔所見〕
§01 十不淨之語義——十名逐名之釋 → 白話 §1
十名逐釋：膨脹（如皮囊為風所脹，命盡依次腫起）、青瘀（肉隆處赤、膿聚處白、大體青，如被青衣）、膿爛（壞裂處流膿）、斷壞（二分之斫不相連屬——斫於中間）、食殘（狗野干種種所食）、散擲（手一處足一處頭一處）、斬斫散擲（斫成烏足之形又散擲）、血塗、蟲聚（充滿諸蟲）、骨（骨鎖與一骨皆是）。十名兼為其相與其禪之名（白話 §1）。〔讀法〕十名是屍身腐壞的時間軸與際遇軸：前三依時（脹、瘀、爛），中間依外力（斫、食、擲、血），末二依終局（蟲、骨）——名單本身就是一部無常的編年史。每名之釋帶「厭逆之故而為可厭」一句：名之立處即是修之用處。
§02 受業處與往塚間之誡・義注所引之四事 → 白話 §2
依地遍之式從師受業處——師應解說為相而往之法、周遍觀相、十一種取相、觀察往還之道直至安止。往前之誡：聞屍所在不可躍往——或猛獸非人所據（命之難）、或途經浴渡田端有異分之色、或新死之異性之身現為淨相（梵行之難）；自忖能堪方往。往時應告知上座：病時有人照顧、賊人棄贓於旁被誣時有人作證。應如剎帝利往灌頂、祭祀者往祭堂、貧者往伏藏，心生喜悅而往。義注長文引全：獨自無伴、念現前、諸根內入、觀察往還之道、以石蟻垤樹叢蔓作成有相有所緣、以十一行相取相——乃至入初禪（白話 §2）。〔讀法〕「梵行之難」一誡見論主之誠實：屍身也可能起貪——不淨觀不是保險箱，異分之身正是漏洞；告知上座的兩個場景（病與被誣為賊）則見僧團制度貼地的一面。
§03 往之義務——獨行・攝根・順風而往 → 白話 §3
觀墓可集眾，修業處者必獨行：不捨根本業處、持曲杖或棒防狗、念現前、諸根內入。出寺記門、逐段確定道路（向左向右、何處有石蟻垤樹叢蔓）；不可逆風而行（屍臭觸鼻擾腦、嘔食、生悔）——不得已則以衣角掩鼻（白話 §3）。〔讀法〕記路不是為了不迷路——後文 §7 揭底：這是為業處「入軌」預存的存檔。連風向都寫進規約：這部操作手冊的解析度到了嗅覺。
§04 立處之定與周遍觀相——石蟻垤樹叢蔓五物 → 白話 §4
到而不即觀：先定方位——避所緣不顯、心不堪任之位；避逆風（臭迫心馳）順風（非人瞋怒）；不過遠（不顯）不過近（生怖）、不當足不當頭（不得平等見），當身之中分。周遍觀相：石、蟻垤、樹、叢、蔓逐一確定其高低大小色形，並二二相配「這石是這不淨相、這不淨相是這石」——屢屢確定為作成有相、相配確定為作成有所緣；末依自性之相（不共他的膨脹之性——「已成瘡而膨脹」）而確定（白話 §4）。〔讀法〕拿周圍的石與樹作「座標樁」，是為了取相之後閉眼還找得回來——與 §3 的記路同一原理：把相釘在環境上。而自性之相一句把界劃清：座標是助緣，所緣唯是膨脹之性自身。
§05 十一種取相——六種與五種 → 白話 §5
先六種：以色（黑白黃褐之膚）、以相（不取男女相，唯取初時中時後時）、以形（頭頸手腹臍腰股脛足之形）、以方位（臍上下二方）、以位置、以界限（下足底上髮頂橫以皮——所限之內唯三十二死屍所充）。男子不取女身、女人不取男身——異分之身所緣不現起、只成動亂之緣（《中部義注》：女人縱已被壞，仍佔據男子之心而住）。宿世有加行者（曾習業處、持頭陀、磨大種、攝諸行、定名色、破有情想）所觀即現似相；不現者更以五種：以節（依十四大節）、以間隙、以低處、以高處、以周遍——猶不現則於膨脹最甚的腹之末端安住其心（白話 §5）。〔讀法〕「以相不取男女」與「異分不取」是同一道保險的兩層；十一種取相是一部由粗而細的搜索演算法——六種不中換五種，五種不中鎖定最顯著特徵（腹端）。《中部義注》那句話冷峻如刀，是全品最著名的引文之一。
§06 善取相之決擇與還道之定 → 白話 §6
善取之判準：百度千度張眼而觀、閉眼而轉向，至張閉如一而落入所行之境，方名善加把取。未能就地終其修者，依來時之式攝根而返；出墓即確定還道（逐段如往時），歸後經行唯取朝相之方的地面、坐亦向之——地形不許時，心仍朝之（白話 §6）。〔讀法〕「張閉如一」四字是取相的驗收標準——影像脫離眼睛、住進心裡的那一刻；歸途與歸後的朝向規約，則是不讓幼弱之相斷線的持續充電。
§07 三問之答——不迷・繫縛・入軌 → 白話 §7
周遍觀相以無癡為目的：非時往觀者見死屍如起立、如壓覆、如追逐——心亂如狂、怖懼毛豎；三十八所緣中無如此可怖者，唯此業處有退失禪之事。對治：自強而念現前——「石與蔓不會來，身也同樣不會來；你這現起之相是想所生、想所成的。比丘啊，你的業處今天現前了，不要怕。」十一種取相以繫縛為目的：張眼觀而取相生、意遊行而似相生、遊行而至安止、住安止增觀而現證阿羅漢果。觀察往還之道以入軌為目的：途中被問日期、問題、慰問皆須如常應對（默然前行不可），諸犍度義務皆須圓滿——幼弱之相因此會失去；而膨脹只住一二日、墓地未必可再往，故於坐處逐段回放往還之道，相即如置眼前而復現，業處入軌（白話 §7）。〔讀法〕三答各救一難：無癡救怖（怖畏的解藥是知見——「是想所生」一句正是後日觀慧的種子）；繫縛給出從一眼到阿羅漢的全鏈；入軌最動人——禮貌與義務不可廢，相失去了，就用記憶把整條路重走一遍，相自己回來。記路之嚴，原來是為了這一刻。
§08 珍寶之想與似相・五蓋斷禪支現 → 白話 §8
見功德（「依這條道路，必定能從老死解脫」）而作珍寶之想：如貧者得大價寶珠——四界業處把握自身四大、出入息把握自鼻、遍作了隨意而修，皆易得；此相只住一二日，無比此更難得者。於夜住晝住一再繫心「膨脹之厭逆」，思尋反覆擊打，似相生起。二相之別：取相醜陋可憎可怖；似相如飽食而臥的支節肥大之人。得似相同時：貪欲以鎮伏斷、瞋恚如血除膿隨除、精進斷惛沉睡眠、寂靜法斷掉悔、現量之證斷疑——五蓋斷；尋伺喜輕安樂一境性諸禪支現，近行定即於那一剎那生起，此後至初禪安止與自在，依地遍之式（白話 §8）。〔讀法〕似相之喻出人意表：可怖的屍相，純化之後竟現為「飽食而臥之人」——厭逆入定之後不再猙獰；定相之淨不隨所緣之穢。珍寶之想是本業處的心理槓桿：最可怖的所緣，恰須以最珍愛的心待之。〔所見〕
給一般讀者
這一單元是一部完整的「高危業處操作手冊」：告知上座、獨行順風、記路設樁、當中分而立、十一種取相、張閉如一、途中如常應對、失相則回放路線。兩句話值得單獨帶走：一是對怖畏的解藥——「這相是想所生、想所成的」（死屍不會起立，起立的是你的想）；二是珍寶之想——最可怖的所緣，要用得寶珠的心來守。若問這一切與現代讀者何干：本業處治的是貪，而其全套「環境設樁、驗收標準、失相重建」的方法論，於任何專注之學皆可移用。九相承此而修，在下一單元。
想讀本單元全文：白話 §1–§8 即十名逐釋、受業處與往誡、往之義務、立處與五物設樁、十一種取相與異分之誡、善取之判準、三問三答（無癡・繫縛・入軌）、珍寶之想與似相五蓋禪支的全段逐段全譯。
Ten names come first, one sign supplies the template: every step toward the charnel ground is governed—this is the most frightening meditation subject in the entire work, and the only one in which absorption can be lost
The Big Picture — The Door of the Ten Kinds of Foulness and the Template of the Bloated
After the ten kasiṇas come the ten kinds of foulness: concentration cultivated upon ten aspects of a corpse’s decay. This unit first explains the word meanings of the ten names (§1), then uses the first sign, the bloated, for the complete demonstration: receiving the meditation subject and cautions on going to the charnel ground (§2), duties in going (§3), where to stand and how to observe the sign all around (§4), the eleven ways of taking the sign (§5), thoroughly taking it and defining the return path (§6), answers to three questions (§7), and the perception of a treasure and the counterpart sign (§8). The remaining nine signs carry this procedure forward with only minor differences (the next unit). Two things make this meditation subject unique: it is the most frightening among all the canonical objects (only here does loss of absorption occur), and the hardest to obtain (the bloated lasts only one or two days). The Commentator accordingly lays down his most detailed operating protocol. 〔Observation〕
§01 Word Meanings of the Ten Kinds of Foulness—Explanation of Each Name → Vernacular §1
The ten names are explained one by one: bloated (as a leather bag is inflated by wind, the body swells in due course after life ends); livid (red where flesh is prominent, white where pus collects, generally blue, like one draped in blue cloth); festering (pus flows where the body has broken open); cut-up (cut in two and no longer connected—cut through the middle); gnawed (eaten in various ways by dogs and jackals); scattered (hand in one place, foot in another, head in another); hacked-and-scattered (hacked into the shape of a crow’s foot and then scattered); blood-smeared; worm-infested (filled with worms); and skeleton (both a chain of bones and a single bone). The ten names apply both to the signs and to the absorptions based on them (Vernacular §1). 〔Reading〕The ten names are the corpse’s chronology of time and circumstance: the first three follow time (swelling, discoloration, suppuration), the middle group follows external force (hacking, eating, scattering, blood), and the final two follow the end state (worms, bones). The list itself is a chronicle of impermanence. Each explanation includes “a repulsive thing because of its repulsiveness”: the ground on which a name is established is also the use to which it is put in practice.
§02 Receiving the Meditation Subject, Cautions on Going to the Charnel Ground, and the Four Matters Cited from the Commentaries → Vernacular §2
Receive the meditation subject from a teacher according to the earth-kasiṇa procedure. The teacher should explain the procedure for going for the sign, observing the sign all around, taking the sign in eleven ways, and reviewing the path going and returning, all the way through absorption. The caution before going: do not rush off upon hearing where a corpse lies—it may be occupied by beasts or nonhuman beings (danger to life); the route may pass a bathing ford or field edge where a form of the opposite sex appears; or a newly dead body of the opposite sex may appear as a sign of beauty (danger to the holy life). Go only after judging yourself able to bear it. Inform the senior before going: someone can care for you if illness arises and testify for you if robbers throw stolen goods nearby and you are falsely accused. Go with joy as a khattiya goes to consecration, a sacrificer to the sacrificial hall, or a poor person to hidden treasure. The long commentary passage is quoted in full: alone and without a companion, with mindfulness established and the faculties turned inward, review the path, use stones, anthills, trees, bushes, and creepers to make the place possessed of a sign and object, and take the sign in eleven ways—all the way through entry into the first absorption (Vernacular §2). 〔Reading〕The warning about “danger to the holy life” shows the Commentator’s honesty: even a corpse may arouse greed. Foulness contemplation is not a safe; a body of the opposite sex is precisely the breach. The two reasons for informing the senior—illness and being mistaken for a thief—show the monastic system with both feet on the ground.
§03 Duties in Going—Going Alone, Restraining the Faculties, and Going Downwind → Vernacular §3
A group may go together merely to view a charnel ground, but one practicing a meditation subject must go alone: do not abandon the fundamental meditation subject, carry a crooked staff or stick against dogs, establish mindfulness, and turn the faculties inward. On leaving the monastery, note the gate and define the road segment by segment (left and right turns; where there is a stone, anthill, tree, bush, or creeper). Do not go upwind (the corpse’s stench strikes the nose, disturbs the brain, causes vomiting, and brings remorse); if there is no alternative, cover the nose with the corner of the robe (Vernacular §3). 〔Reading〕The route is not memorized merely to prevent getting lost—§7 later reveals the purpose: it is a stored save-point that will bring the meditation subject “into its track.” Even wind direction enters the protocol: this operating manual reaches the resolution of smell.
§04 Determining Where to Stand and Observing the Sign All Around—Stone, Anthill, Tree, Bush, and Creeper → Vernacular §4
Do not look immediately upon arrival: first determine the direction. Avoid a place where the object is unclear or the mind unwieldy; avoid upwind (stench drives the mind away) and excessively downwind (nonhuman beings become angry); stand neither too far (unclear) nor too near (fear), neither at the feet nor at the head (uneven view), but at the body’s midpoint. Observe the sign all around: define each stone, anthill, tree, bush, and creeper by height, size, color, and shape, then pair them two by two—“This stone is this foulness sign; this foulness sign is this stone.” Repeated defining is making it possessed of a sign; paired defining is making it possessed of an object. Finally define it by its intrinsic sign, the bloated state belonging to it alone—“swollen after becoming a sore” (Vernacular §4). 〔Reading〕The surrounding stones and trees are used as coordinate stakes so the sign can still be found when the eyes close. This is the same principle as memorizing the route in §3: pinning the sign to its environment. Yet the sentence on the intrinsic sign draws the boundary clearly: the coordinates are supports; the object is solely the bloated state itself.
§05 Taking the Sign in Eleven Ways—Six and Five → Vernacular §5
First come six ways: by color (black, white, or yellow-brown skin); by characteristic (do not take the female or male characteristic, but early, middle, or late life); by shape (the shapes of head, neck, hand, belly, navel, waist, thigh, shin, and foot); by direction (the two directions above and below the navel); by location; and by delimitation (soles below, tips of the head-hairs above, skin across—the delimited area filled only with thirty-two corpses). A man does not take a female body, nor a woman a male body: with a body of the opposite sex the object fails to appear and only agitation results. The Commentary to the Majjhima says, “Even when a woman has been broken open, she remains taking possession of a man’s mind.” For someone with past preparation (one who has practiced meditation subjects, maintained ascetic practices, worked over the great elements, comprehended formations, defined name-and-form, and broken through the perception of a being), the counterpart sign appears where he looks. If not, use five more ways: by joints (fourteen major joints), gaps, low places, high places, and all around. If it still does not appear, establish the mind at the end of the belly, where swelling is greatest (Vernacular §5). 〔Reading〕“By characteristic, do not take male and female” and “do not take a body of the opposite sex” are two layers of one safeguard. The eleven ways form a search algorithm proceeding from coarse to fine—if the six fail, switch to five; if the five fail, lock onto the most conspicuous feature (the end of the belly). The sentence from the Majjhima Commentary is as cold as a knife, one of the chapter’s best-known citations.
§06 Analysis of Thoroughly Taking the Sign and Determining the Return Path → Vernacular §6
The criterion for thorough acquisition is this: a hundred times, a thousand times, open the eyes and look, close them and advert, until open and closed alike enter the range in the same form. Only then is the sign thoroughly grasped. If practice cannot be completed on the spot, return with the faculties restrained according to the procedure used in coming. Define the route segment by segment as soon as you leave the charnel ground. Once back, walk only on ground facing the sign and sit facing it; if the terrain prevents this, keep the mind facing it (Vernacular §6). 〔Reading〕“The same with eyes open and closed” is the sign’s acceptance test—the moment when the image leaves the eyes and takes up residence in the mind. The rules for the return journey and one’s orientation afterward continuously recharge the still-tender sign so that its connection is not broken.
§07 Answers to Three Questions—Non-Delusion, Binding, and Bringing into the Track → Vernacular §7
Observing the sign all around has non-delusion as its purpose. Someone who goes at the wrong time may see the corpse as though rising, bearing down, and pursuing; the mind becomes mad with distraction, fear, trembling, and horripilation. Among the thirty-eight objects none is so frightening, and only this meditation subject admits loss of absorption. The remedy is to brace oneself and establish mindfulness: “A stone or creeper will not come; neither will this body. This sign that appears to you is born of perception and produced by perception. Bhikkhu, your meditation subject has appeared today. Do not be afraid.” Taking the sign in eleven ways has binding as its purpose: looking with open eyes gives rise to the learning sign, making the mind travel over it gives rise to the counterpart sign, continuing gives rise to absorption, and abiding in absorption while developing insight brings the direct realization of arahantship. Reviewing the path going and returning has bringing into the track as its purpose. If asked the date, a question, or greeted along the way, respond normally (do not continue silently), and fulfill all Khandhaka duties—even though the tender sign may vanish. Because the bloated lasts only one or two days and the charnel ground may no longer be accessible, replay the path going and returning segment by segment from the sitting place; the sign then reappears as though placed before the eyes, and the meditation subject enters its track (Vernacular §7). 〔Reading〕Each answer saves one difficulty. Non-delusion saves one from fear (the antidote to fear is knowledge—the phrase “born of perception” is already the seed of later insight); binding gives the entire chain from one look to arahantship; bringing into the track is the most affecting—courtesy and duties may not be abandoned, and if the sign vanishes, walk the whole route again in memory and it returns. The severity of route memorization was for this moment.
§08 Perception of a Treasure and the Counterpart Sign—the Five Hindrances Are Abandoned and the Absorption Factors Appear → Vernacular §8
Seeing the benefit (“By this path I shall surely be liberated from aging and death”), form the perception of a treasure: like a poor person who finds a precious jewel. The four-elements practitioner apprehends the great elements in one’s own body, the breathing practitioner the breath at one’s own nose, and the kasiṇa practitioner can make and cultivate a kasiṇa at will; all are easy to obtain. This sign lasts only one or two days; none is harder to obtain. Repeatedly bind the mind in the night and day lodgings to “Repulsiveness of the bloated,” striking it again and again with thinking and applied thought, and the counterpart sign arises. The difference: the learning sign is ugly, disgusting, and frightening; the counterpart sign is like a big-limbed person lying down after eating his fill. The moment it is obtained, sensual desire is abandoned by suppression, ill will as pus goes when blood is removed, sloth and torpor through energy, restlessness and remorse through peaceful states, and doubt through directly evident attainment—the five hindrances are abandoned. The factors of applied thought, sustained thought, rapture, tranquillity, pleasure, and one-pointedness appear, and access concentration arises in that very moment. From there through first-absorption mastery follows the earth-kasiṇa procedure (Vernacular §8). 〔Reading〕The simile for the counterpart sign is startling: once purified, the frightening corpse sign appears as “a person lying down after eating his fill”—foulness is no longer ferocious upon entering concentration; the purity of the concentration sign does not follow the impurity of its object. The perception of a treasure is the psychological lever of this meditation subject: the most frightening object must be treated with the most cherishing mind. 〔Observation〕
For the General Reader
This unit is a complete “operating manual for a high-risk meditation subject”: inform the senior, go alone and downwind, memorize the road segment by segment, set coordinate stakes with stones and trees, stand at the body’s midpoint, take the sign in eleven ways, continue until open and closed eyes see the same, answer people normally on the way, and replay the route if the sign is lost. Two sentences deserve to be carried away on their own. The first is the antidote to fear: “This sign is born of perception and produced by perception” (the corpse does not stand; your perception does). The second is the perception of a treasure: guard the most frightening object with the mind of one who has found a jewel. What has this to do with a modern reader? The practice treats greed, while its complete method of environmental stakes, acceptance criteria, and reconstruction after loss can be applied to any discipline of attention. The next unit cultivates the other nine signs by carrying this method forward.
To read this unit in full: Vernacular §§1–8 is the complete paragraph-by-paragraph translation of the ten names; receiving the meditation subject and cautions on going; duties in going; where to stand and how to stake the five surrounding objects; the eleven ways of taking the sign and the warning about the opposite sex; the criterion for thorough acquisition; the three questions and three answers (non-delusion, binding, bringing into the track); and the perception of a treasure, the counterpart sign, the five hindrances, and the absorption factors.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 3 個：其一為品題行 ### 6. Asubhakammaṭṭhānaniddeso（品之標，不入篇名），餘二為本篇所轄之二科題 ### Uddhumātakādipadatthavaṇṇanā（膨脹等之語義之釋）與 ### Uddhumātakakammaṭṭhānaṃ（膨脹業處）。二科題之形不齊——前者以 -vaṇṇanā（釋）收，後者以 -kammaṭṭhānaṃ（業處）收；本品四科題之四式見目三③。本目誌其字面之實。
段號域 譯底欄之段號自〔CSCD §102〕至〔CSCD §117〕，實落段號 16 個，號序連續無缺。本篇於譯底欄之幅為 25,694 位元組，佔本品全幅（39,680 位元組）之 64.8%，為本品三單元之最大者。
本品段號無缺之正面記載 本品全三單元之段號域為〔CSCD §102〕至〔CSCD §122〕，二十一號逐號連續，無一缺、無一重（本欄實測，逐單元反查譯底欄）。本品遂無「缺號之誌」可入本檔目三——如實記其無，不代補、不代誌其因。
二科幅之懸絕 語義之科唯 2,552 位元組（〔CSCD §102〕一號之全），膨脹業處之科則 23,142 位元組（十五號）——後者為前者之九倍有餘。此即本單元切界之實：語義科不足自立而必附於其後之首業處。
四事之框 〔CSCD §103〕之首立本篇之骨，論自陳阿闍梨授業處時所當說者四：asubhanimittatthāya gamanavidhānaṃ, samantā nimittupalakkhaṇaṃ, ekādasavidhena nimittaggāho, gatāgatamaggapaccavekkhaṇanti evaṃ appanāvidhānapariyosānaṃ sabbaṃ kathetabbaṃ——往之法・周遍觀相・十一種取相・觀察往還之道，終於安止之法。四事之答遍歷本篇之全，本欄逐一反查其所在：往之法答於〔CSCD §104〕–〔CSCD §106〕；周遍觀相答於〔CSCD §107〕–〔CSCD §109〕；十一種取相答於〔CSCD §110〕–〔CSCD §112〕（六種與五種之和），其決擇更及〔CSCD §113〕；三事之所以復於〔CSCD §114〕–〔CSCD §115〕自問自答；安止之法答於〔CSCD §116〕–〔CSCD §117〕。四事之答俱在本篇之內，無一事溢出——本篇遂為一自足之框。
十一種取相之數之合 〔CSCD §103〕標「十一種」而本篇之答分二處：〔CSCD §110〕之六（vaṇṇatopi liṅgatopi saṇṭhānatopi disatopi okāsatopi paricchedatopīti）與〔CSCD §111〕–〔CSCD §112〕之五（sandhito vivarato ninnato thalato samantato），六加五而合十一。論於〔CSCD §111〕以三層之機而次第授之：宿修者於所見即現似相・次者以六種取相・又次者更以五種取相。本欄誌其數之合與其層，不代裁。
前後接點 前承餘遍之品：本篇首句作 Kasiṇānantaramuddiṭṭhesu⋯pana uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷavakaṃ, aṭṭhikanti dasasu aviññāṇakāsubhesu——論自標其為「諸遍之後所提示者」（Kasiṇānantaramuddiṭṭhesu），逐字承前品末單元之品末標 Sesakasiṇaniddeso nāma。後接本品次單元：本篇收句 Ito paraṃ yāva paṭhamajjhānassa appanā ceva vasippatti ca, tāva sabbaṃ pathavīkasiṇe vuttanayeneva veditabbaṃ.，次單元即以 Ito paresu pana vinīlakādīsupi 承之——二處皆以 Ito（自此）領，而一指其後之法、一指其後之九業處，本目誌其字面之對。
movement 品夾《總覽》繫本單元於 §A〈十不淨之語義與膨脹相業處〉一節；其所繫之 loci 逐字見該表，本目不重錄、不截取——本品《總覽》之 movement 表為科判導出，不出 Vism 章§。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 asubha（不淨）・uddhumātaka／vinīlaka／vipubbaka（膨脹／青瘀／膿爛）・vicchiddaka／vikkhāyitaka／vikkhittaka（斷壞／食殘／散擲）・hatavikkhittaka（斬斫散擲）・lohitaka（血塗）・aṭṭhika（骨）・adhivacana（稱謂）・kammaṭṭhāna（業處）・ācariya（阿闍梨）・nimitta（相）・uggahanimitta（取相）・paṭibhāganimitta（似相）・upacārajjhāna（近行禪）・appanā（安止）・pañca nīvaraṇāni（五蓋）・kāmacchanda／byāpāda／thinamiddha／uddhaccakukkucca／vicikicchā（貪欲／瞋恚／惛沉睡眠／掉舉惡作／疑）・vitakka／vicāra／pīti／passaddhi／sukha／ekaggatā（尋／伺／喜／輕安／樂／一境性）・jhānaṅga（禪支）・vipassanā（觀）・arahatta（阿羅漢果）・vaṇṇato／saṇṭhānato／disato／okāsato／paricchedato（以色／以形／以方位／以位置／以界限）・matthaluṅga（腦）・bībhaccha（可憎）・duggata（貧苦）・paṭibimba（影）・asammoha（無癡）・upanibandhana（繫縛）・mūlakammaṭṭhāna（根本業處）・appanāvidhāna（安止之法）・abhiniropanalakkhaṇa（令心至所緣之相）・dhutaṅga（頭陀支）・sīvathika（墓地）。以下唯列本篇新出者。
十不淨之語義〔CSCD §102〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| aviññāṇakāsubha | 無識之不淨 | 十不淨之總名；十者皆就死屍而立 | 〔CSCD §102〕 |
| chavasarīra | 死屍 | 語義科之定型收語所繫；chavasarīrasset- 之族本篇 9 見，十目之中九目以之收（Tathārūpassa chavasarīrassetamadhivacanaṃ 一式 3 見，餘六目各繫其別相），唯骨之目改作 ekaṭṭhikassapetamadhivacanaṃ | 〔CSCD §102〕 |
| bhastā | 皮囊 | 膨脹之語義之喻依；bhastā viya vāyunā uddhaṃ | 〔CSCD §102〕 |
| jīvitapariyādāna | 命之盡 | 膨脹之時；命盡而後次第腫起 | 〔CSCD §102〕 |
| sūnabhāva | 腫脹 | 膨脹之義釋之樞 | 〔CSCD §102〕 |
| paṭikkūlatta | 厭逆故 | 十目所出之第二釋；Paṭikkūlattā vā kucchitaṃ 本篇 7 見，血塗・蟲聚・骨三目之中唯骨出之，前二不出 | 〔CSCD §102〕 |
| kucchita | 可厭 | 同上之語；十目之第二釋皆以 -ka 之綴繫於可厭之義 | 〔CSCD §102〕 |
| viparibhinnanīlavaṇṇa | 壞而成青色 | 青瘀之語義 | 〔CSCD §102〕 |
| maṃsussadaṭṭhāna・pubbasannicayaṭṭhāna | 肉隆起之處・膿積聚之處 | 青瘀之三色之位（赤・白・青） | 〔CSCD §102〕 |
| nīlasāṭakapāruta | 被青衣者 | 青瘀之喻依 | 〔CSCD §102〕 |
| paribhinnaṭṭhāna | 壞裂之處 | 膿爛之所出 | 〔CSCD §102〕 |
| vissandamāna | 流溢者 | 同上之相 | 〔CSCD §102〕 |
| dvidhā chindana | 二分之斫 | 斷壞之語義；Vemajjhe chinnassa（斫於中）與之連文 | 〔CSCD §102〕 |
| soṇasiṅgāla | 狗與野干 | 食殘之能食者 | 〔CSCD §102〕 |
| kākapadākāra | 烏足之形 | 斬斫散擲之語義；以刀斫支節而成烏足之形 | 〔CSCD §102〕 |
| aṅgapaccaṅga | 支與小支 | 同上之所斫；aṅgapaccaṅg- 之族本篇 3 見 | 〔CSCD §102〕 |
| puḷavā・kimi | 蟲之二名 | 論自釋 Puḷavā vuccanti kimayo——以後名釋前名 | 〔CSCD §102〕 |
| aṭṭhisaṅkhalikā | 骨鎖 | 骨之語義所該之一；ekaṭṭhika（一骨）與之並舉 | 〔CSCD §102〕 |
| paṭiladdhajjhāna | 所得之禪 | 語義科之結；十名不唯繫死屍，亦繫依之所起之相與所得之禪 | 〔CSCD §102〕 |
受業處與往之法〔CSCD §103〕–〔CSCD §106〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| gamanavidhāna | 往之法 | 四事之第一；asubhanimittatthāya（為不淨相故）與之連文 | 〔CSCD §103〕 |
| samantā nimittupalakkhaṇa | 周遍觀相 | 四事之第二 | 〔CSCD §103〕 |
| ekādasavidhena nimittaggāha | 十一種取相 | 四事之第三 | 〔CSCD §103〕 |
| gatāgatamaggapaccavekkhaṇa | 觀察往還之道 | 四事之第四 | 〔CSCD §103〕 |
| atitthena pakkhandanta | 從非渡處而躍入者 | 聞而即往之誡之喻依 | 〔CSCD §104〕 |
| vāḷamigādhiṭṭhita・amanussādhiṭṭhita | 猛獸所據・非人所據 | 不即往之二由 | 〔CSCD §104〕 |
| jīvitantarāya | 命之難 | 其一之果 | 〔CSCD §104〕 |
| nahānatittha・kedārakoṭi | 浴渡・田之端 | 往路所經之二處 | 〔CSCD §104〕 |
| visabhāgarūpa | 異分之色 | 往路與屍身之難；男於女身、女於男身為異分 | 〔CSCD §104〕 |
| adhunāmata | 新死者 | 異分之屍之難；新死之身猶現為淨 | 〔CSCD §104〕 |
| brahmacariyantarāya | 梵行之難 | 其果 | 〔CSCD §104〕 |
| saṅghatthera | 僧之上座 | 告而後往之所告者之一 | 〔CSCD §105〕 |
| abhiññāta・bhikkhu | 有名者・比丘 | 同上之二 | 〔CSCD §105〕 |
| aniṭṭhārammaṇābhibhūta | 為不可意所緣所勝者 | 告之所以之一；於墓地為獅虎等之色聲所勝 | 〔CSCD §105〕 |
| sahoḍḍha・cora | 有贓・賊 | 告之所以之二；賊棄贓於比丘之側而人執之 | 〔CSCD §105〕 |
| nirāsaṅkaṭṭhāna | 無疑之處 | 賊所以聚於墓地之由 | 〔CSCD §105〕 |
| khattiya・abhisekaṭṭhāna | 剎帝利・灌頂之處 | 往時應生喜悅之三喻之一 | 〔CSCD §105〕 |
| yajamāna・yaññasālā | 祭祀者・祭堂 | 同上之二 | 〔CSCD §105〕 |
| adhana・nidhiṭṭhāna | 貧者・伏藏之處 | 同上之三 | 〔CSCD §105〕 |
| pītisomanassa | 喜與悅 | 三喻之所比；本篇 2 見 | 〔CSCD §105〕 |
| cittasaññatti | 心之調伏 | 觀墓地之二意之一；為此而往者得鳴犍稚集眾而行 | 〔CSCD §106〕 |
| ghaṇḍi | 犍稚 | 同上之器 | 〔CSCD §106〕 |
| kammaṭṭhānasīsa | 以業處為首 | 其二；為此而往者必獨行 | 〔CSCD §106〕 |
| kattaradaṇḍa・yaṭṭhi | 杖・棒 | 除狗等之難之具 | 〔CSCD §106〕 |
| manacchaṭṭha | 以意為第六者 | 攝根之語；六根皆令內入 | 〔CSCD §106〕 |
| abahigata | 意不外出 | 同上之相；abahigatena mānasena 3 見（二見在所引之文）・abahigatamanena 1 見 | 〔CSCD §106〕 |
| paṭivāta・anuvāta | 逆風・順風 | 往路之揀；逆風則屍臭觸鼻 | 〔CSCD §106〕 |
| kuṇapagandha | 死屍之臭 | 同上之所避；本篇 2 見 | 〔CSCD §106〕 |
| vippaṭisāra | 追悔 | 逆風之第三失 | 〔CSCD §106〕 |
| gamanavatta | 往之義務 | 〔CSCD §106〕之結；Idamassa gamanavattaṃ | 〔CSCD §106〕 |
立處與周遍觀相〔CSCD §107〕–〔CSCD §109〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| disā vavatthapetabbā | 應定其方 | 至而未觀相之前之第一事 | 〔CSCD §107〕 |
| vibhūta | 顯了 | 所緣之當顯；ārammaṇañca vibhūtaṃ hutvā khāyati | 〔CSCD §107〕 |
| kammaniya | 堪任 | 心之當堪；與所緣之顯並舉 | 〔CSCD §107〕 |
| nātidūre nāccāsanne | 不過遠不過近 | 立處之量；本篇 3 見 | 〔CSCD §107〕 |
| nānupādaṃ nānusīsaṃ | 不當足不當頭 | 同上之位 | 〔CSCD §107〕 |
| sarīravemajjhabhāga | 身之中分 | 所當立之處 | 〔CSCD §107〕 |
| upalakkhaṇavidhāna | 觀相之法 | 〔CSCD §108〕之標目 | 〔CSCD §108〕 |
| pāsāṇa・vammika・rukkha・gaccha・latā | 石・蟻垤・樹・叢・蔓 | 周遍所觀之五物；五物之名本篇各 5 見以上，為本篇最密之列 | 〔CSCD §108〕 |
| assattha・nigrodha・kacchaka・kapītana | 阿說他樹・尼拘律樹・迦車迦樹・劫比多那樹 | 樹之四種 | 〔CSCD §108〕 |
| sindivāra・karamanda・kaṇavīra・kuraṇḍaka | 辛提婆羅・迦羅曼陀・迦那毘羅・俱蘭吒 | 叢之四種 | 〔CSCD §108〕 |
| lābu・kumbhaṇḍī・sāmā・kāḷavallī・pūtilatā | 瓠・俱槃荼・娑摩・黑蔓・臭蔓 | 蔓之五種 | 〔CSCD §108〕 |
| sanimittaṃ karoti | 作有相 | 論自釋其義為屢屢而定（Punappunaṃ vavatthapento） | 〔CSCD §109〕 |
| sārammaṇaṃ karoti | 作有所緣 | 論自釋其義為二二相配而定 | 〔CSCD §109〕 |
| sabhāvabhāva | 自性之相 | 所當作意者；anaññasādhāraṇo attaniyo uddhumātakabhāvo——不共他之自有之膨脹性 | 〔CSCD §109〕 |
| sarasa | 自味 | 同上之對語；sabhāvena sarasena vavatthapetabbanti attho | 〔CSCD §109〕 |
十一種取相〔CSCD §110〕–〔CSCD §112〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| liṅgato | 以相 | 六種取相之第二；論自遮其常義——itthiliṅgaṃ vā purisaliṅgaṃ vāti avavatthapetvā，不以男女之相定而以年之三分定。次單元〔CSCD §119〕之同語則論自釋作 Liṅganti idha hatthādīnaṃ nāmaṃ（此中相者，手等之名）——一形二位而論自標其異，本欄誌其實以俟來哲 | 〔CSCD §110〕 |
| paṭhamavaya・majjhimavaya・pacchimavaya | 初時・中時・後時 | 年之三時；liṅgato 之所實定。依先例勝從行道智見清淨之品既列之三讀，本欄原提「初分・中分・後分」，誌之 | 〔CSCD §110〕 |
| heṭṭhimadisā・uparimadisā | 下方・上方 | disato 之所定；以臍為界 | 〔CSCD §110〕 |
| dvattiṃsakuṇapabharita | 三十二死屍之所充 | paricchedato 之所見；皮所限之內唯三十二不淨之聚 | 〔CSCD §110〕 |
| vipphandana | 動亂 | 異分之屍之果；不成所緣而唯為動亂之緣 | 〔CSCD §110〕 |
| sabhāgasarīra | 同分之身 | 所當取者 | 〔CSCD §110〕 |
| āsevitakammaṭṭhāna | 曾習業處者 | 宿修者十一德之第一 | 〔CSCD §111〕 |
| parihatadhutaṅga | 曾持頭陀支者 | 其二 | 〔CSCD §111〕 |
| parimadditamahābhūta | 曾磨大種者 | 其三 | 〔CSCD §111〕 |
| pariggahitasaṅkhāra | 曾攝諸行者 | 其四 | 〔CSCD §111〕 |
| vavatthāpitanāmarūpa | 曾定名色者 | 其五 | 〔CSCD §111〕 |
| ugghāṭitasattasañña | 曾破有情想者 | 其六 | 〔CSCD §111〕 |
| katasamaṇadhamma | 曾作沙門法者 | 其七 | 〔CSCD §111〕 |
| vāsitavāsana | 曾熏習氣者 | 其八 | 〔CSCD §111〕 |
| bhāvitabhāvana | 曾修其修者 | 其九 | 〔CSCD §111〕 |
| sabīja | 有種子者 | 其十 | 〔CSCD §111〕 |
| ñāṇuttara・appakilesa | 智增上・少煩惱 | 其十一與十二。論標曰宿修者而其德實列十二（purimabuddhānaṃ santike āsevitakammaṭṭhāno 以下逐語連書），本欄誌其數不代裁其分 | 〔CSCD §111〕 |
| sandhito | 以節 | 五種取相之第一；asītisatasandhito（一百八十個關節）為其全 | 〔CSCD §112〕 |
| asītisatasandhi | 一百八十個關節 | 同上；論自設難——膨脹之身何以能定其百八十節 | 〔CSCD §112〕 |
| cuddasamahāsandhi | 十四大節 | 其解；手足各三、頸一、腰一，合十四而代之 | 〔CSCD §112〕 |
| vivarato | 以間隙 | 五種之第二；手間・足間・腹間・耳間，及目口之開合 | 〔CSCD §112〕 |
| ninnato | 以低處 | 其三；眼窩・口內・喉窩 | 〔CSCD §112〕 |
| akkhikūpa・antomukha・galavāṭaka | 眼窩・口內・喉窩 | 同上之三處 | 〔CSCD §112〕 |
| thalato | 以高處 | 其四；膝・胸・額 | 〔CSCD §112〕 |
| samantato | 以周遍 | 其五；於全身運智而取其顯處 | 〔CSCD §112〕 |
| ñāṇaṃ cāretvā | 運智 | 同上之語；本篇 1 見，次單元復用之 | 〔CSCD §112〕 |
| udarapariyosāna | 至腹為極 | 五種俱不現時之所取；腹之膨脹最著 | 〔CSCD §112〕 |
善取相之決擇與歸途〔CSCD §113〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vinicchayakathā | 決擇之論 | 〔CSCD §113〕之標目 | 〔CSCD §113〕 |
| satakkhattuṃ sahassakkhattuṃ | 百度千度 | 取相之數；ummīletvā oloketabbaṃ, nimmīletvā āvajjitabbaṃ（開目而觀、閉目而念） | 〔CSCD §113〕 |
| ekasadisaṃ hutvā āpāthamāgacchati | 開閉如一而現前 | 取相成就之驗；論自設問自答（Kadā suggahitaṃ hoti?） | 〔CSCD §113〕 |
| āgamanamagga | 還之道 | 歸時所當定者；與往時之 gamanamagga 相對 | 〔CSCD §113〕 |
| tabbhāgiya・caṅkama | 順其分者・經行處 | 歸後之經行；向不淨相之方而經行 | 〔CSCD §113〕 |
| sobbha・papāta・kalala | 坑・崖・泥 | 不得向其方時之三礙。⚠︎ kalala 一形二位——隨念業處之品既立其為胎位之「羯羅藍」，本篇之位為泥淖；本欄讀「泥」而誌其相左，以俟來哲 | 〔CSCD §113〕 |
| anokāsatta | 無處故 | 不得敷座之由 | 〔CSCD §113〕 |
三事之所以與其答〔CSCD §114〕–〔CSCD §115〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| avelāyaṃ | 非時 | 三問之第一答所設之難之時 | 〔CSCD §114〕 |
| ajjhottharamāna・anubandhamāna | 如壓覆・如追逐 | 死屍似起之三相之二 | 〔CSCD §114〕 |
| vikkhittacitta | 心散亂者 | 其果 | 〔CSCD §114〕 |
| bhayaṃ chambhitattaṃ lomahaṃsaṃ | 怖・戰慄・毛豎 | 其三果；論自陳三十八所緣之中無如此之可怖者 | 〔CSCD §114〕 |
| aṭṭhatiṃsārammaṇa | 三十八所緣 | 同上；Pāḷiyaṃ hi vibhattaaṭṭhatiṃsārammaṇesu——聖典所分之三十八 | 〔CSCD §114〕 |
| bheravārammaṇa | 可怖之所緣 | 同上之判 | 〔CSCD §114〕 |
| jhānavibbhantaka | 退失禪者 | 論自陳唯此業處有之 | 〔CSCD §114〕 |
| atibherava | 極可怖 | 其由 | 〔CSCD §114〕 |
| santhambhetvā | 自強而住 | 其對治之首 | 〔CSCD §114〕 |
| saññaja・saññāsambhava | 想所生・想所成 | 似起之相之判；upaṭṭhānākāro saññajo saññāsambhavo | 〔CSCD §114〕 |
| tāsa | 怖畏 | 所當除者；tāsaṃ vinodetvā hāsaṃ uppādetvā | 〔CSCD §114〕 |
| cittaṃ sañcarāpetabbaṃ | 令心遊行 | 除怖後所當作 | 〔CSCD §114〕 |
| upanibandhanattha | 為繫縛故 | 第二事之答；十一種取相所以繫業處 | 〔CSCD §114〕 |
| vīthisampaṭipādanattha | 為令入軌故 | 第三事之答；觀察往還之道所以成業處之軌 | 〔CSCD §115〕 |
| kammaṭṭhānavīthi | 業處之軌 | 同上之語 | 〔CSCD §115〕 |
| paṭisanthāra | 慰問 | 途中遇人之所當作；Dhammiko paṭisanthāro kātabbo（如法之慰問） | 〔CSCD §115〕 |
| taruṇanimitta | 幼弱之相 | 所失者；uggahitaṃ taruṇanimittaṃ nassati | 〔CSCD §115〕 |
| āgantukapaṭisanthāra | 客比丘之慰問 | 所不得免者 | 〔CSCD §115〕 |
| khandhakavatta | 犍度之義務 | 所當滿者之總名 | 〔CSCD §115〕 |
| cetiyaṅgaṇavatta・bodhiyaṅgaṇavatta | 塔園之義務・菩提樹園之義務 | 其目之二 | 〔CSCD §115〕 |
| uposathāgāravatta・bhojanasālā・jantāghara | 布薩堂之義務・食堂・暖室 | 其目之三；譯底作一長複合詞 cetiyaṅgaṇavattabodhiyaṅgaṇavattauposathāgāravattabhojanasālājantāgharaācariyupajjhāyaāgantukagamikavattādīni，後五目不各繫 -vatta 而以末之 -vattādīni 總收 | 〔CSCD §115〕 |
| ācariyupajjhāya・āgantuka・gamikavatta | 阿闍梨和尚・客比丘・行者之義務 | 同上長複合詞之末三目 | 〔CSCD §115〕 |
| dullabha | 難得 | 膨脹業處之判；Sabbakammaṭṭhānesu etena samaṃ dullabhaṃ kammaṭṭhānaṃ nāma natthi——一切業處無與此同難得者，以膨脹之身唯一二日而後成青瘀 | 〔CSCD §115〕 |
珍寶之想與定之成〔CSCD §116〕–〔CSCD §117〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ānisaṃsadassāvī | 見功德者 | 〔CSCD §116〕之骨；本篇 3 見 | 〔CSCD §116〕 |
| ratanasaññī | 作珍寶之想者 | 同上；ratanasaññ- 之族本篇 4 見 | 〔CSCD §116〕 |
| cittīkāra | 敬重 | 同上；cittīkāraṃ upaṭṭhapetvā | 〔CSCD §116〕 |
| sampiyāyamāna | 愛惜者 | 同上 | 〔CSCD §116〕 |
| mahagghamaṇiratana | 大價之寶珠 | 其喻依；貧者得寶而護之 | 〔CSCD §116〕 |
| catudhātukammaṭṭhānika・ānāpānakammaṭṭhānika・kasiṇakammaṭṭhānika | 四界業處者・出入息業處者・遍業處者 | 三易得業處之對比 | 〔CSCD §116〕 |
| takkāhata・vitakkāhata | 為思所擊・為尋所擊 | 護相之法之末 | 〔CSCD §116〕 |
| nimittadvayassa nānākaraṇa | 二相之差別 | 〔CSCD §117〕之標目 | 〔CSCD §117〕 |
| thūlaṅgapaccaṅgapurisa | 支節肥大之人 | 似相之喻依；如飽食而臥者 | 〔CSCD §117〕 |
| anunayappahāna | 隨貪之斷 | 瞋恚所以斷之由；lohitappahānena pubbo viya——如血除而膿隨除 | 〔CSCD §117〕 |
| avippaṭisārakarasantadhammānuyoga | 勤修不生追悔之寂靜法 | 掉舉惡作所以斷之由 | 〔CSCD §117〕 |
| paccakkhatā | 現量性 | 疑所以斷之由；所證既現量則於師與道與果不復疑 | 〔CSCD §117〕 |
| cetaso abhiniropana | 令心至〔所緣〕 | 五禪支之第一之相；cetaso abhiniropanalakkhaṇo vitakko——abhiniropanalakkhaṇa 之讀於根諦之品既立，本欄從之 | 〔CSCD §117〕 |
| nimittānumajjana | 摩觸其相 | 其第二 | 〔CSCD §117〕 |
| paṭhamajjhānapaṭibimbabhūta | 為初禪之影者 | 近行定之判 | 〔CSCD §117〕 |
| vasippatti | 得自在 | 本篇之收；其全說在地遍之品 | 〔CSCD §117〕 |
須併觀之四處 ①十不淨之十名逐名由既立之讀承之——uddhumātakaṃ・vinīlakaṃ・vipubbakaṃ・vicchiddakaṃ・vikkhāyitakaṃ・vikkhittakaṃ・hatavikkhittakaṃ・lohitakaṃ・aṭṭhikaṃ 九名已於業處之品〔CSCD §47〕之十不淨列既立（膨脹・青瘀・膿爛・斷壞・食殘・散擲・斬斫散擲・血塗・骨），本目不重立。唯第九名之形不同——彼列作 puḷuvaka 而本篇作 puḷavakaṃ（第二音節 u 對 a），同一名而二本之形異；本欄從既立之讀「蟲聚」而誌其形之異，見目三。②vaṇṇato・saṇṭhānato・disato・okāsato・paricchedato 五語之讀已於隨念業處之品之七種取相善巧既立（以色・以形・以方位・以位置・以界限）；本篇之六種取相與彼之七種取相五目相同而二目相異——彼有 vacasā（以言）manasā（以意）而本篇無，本篇有 liṅgato（以相）而彼無。本欄從既立之五讀，唯 liṅgato 為新提。③lohitaka 一形於既有諸品之詞條已誌其一形三位（十不淨之血塗・十遍之赤遍・身分之血）；本篇之位為十不淨之血塗，從既立之「血塗」，不另立。④sīvathika（墓地）之讀已於隨念業處之品之九種墓地分既立；本篇之形作 sivathika（首音節短），見目三；本篇另出 susān- 之族 6 見（墓地之常名；susāne 3・susānaṃ・susānato・susānampi 各 1），二詞於本篇並見而所指同——本欄二詞同讀「墓地」而誌其一義二形，以俟來哲。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā・eke・Apare āhu・kira 俱零命中。keci 1 見而非異說之標——其文作 antarāmagge keci ajja, bhante, katimīti divasaṃ vā pucchanti（途中或有人問今為幾日），為「某些人」之常義，本欄誌其實而不計為異說。方括注唯二式（[§NN] 段號 16 個與版頁記 23 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
引號之對稱 全篇 '' 實測 62 處為偶數，開 31 收 31，成對。本篇為本品三單元之中引號最密者——其中〔CSCD §105〕所引之義注長文（三段，縮排二空格）一段之內即含引號 8 處。
本欄自出之四處字面之記 ①十名之第九形本篇 4 見皆作 puḷav-（puḷavakaṃ 2 見・Puḷavā 1 見・puḷave 1 見），而業處之品之十不淨列作 puḷuvaka——二處之形異，本欄不代齊、不代擇。②墓地之二形：本篇 sivathikadassanaṃ 1 見（〔CSCD §106〕，首音節作 si-），而隨念業處之品之九種墓地分作 sīvathika（首音節作 sī-）；本篇之常用名則作 susān- 之族（6 見：susāne 3・susānaṃ・susānato・susānampi 各 1）。三名並見而形異，誌之不代齊。③科題之收語不齊：### Uddhumātakādipadatthavaṇṇanā 以 -vaṇṇanā 收、### Uddhumātakakammaṭṭhānaṃ 以 -kammaṭṭhānaṃ 收，而本品次二科題作 Vinīlakādikammaṭṭhānāni（複數）與 Pakiṇṇakakathā——本品四科題四式，誌其實不代齊。④引之出處與所標之書不合：〔CSCD §110〕之引作 ''Ugghāṭitāpi hi itthī purisassa cittaṃ pariyādāya tiṭṭhatī''ti (a. ni. 5.55) majjhimaṭṭhakathāyaṃ vuttaṃ——括注作增支之簡稱而文自標其為中部之義注所說。誌其字面不改、不代考定。此為本篇所出之最明之字面之疑。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §105〕 | aṭṭhakathāsu vuttena vidhinā gantabbaṃ. Vuttañhetaṃ – 以下三段（自 ''Uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati 起，至 bhāvanāmayañca puññakiriyavatthu''nti. 止） | 往之法・周遍觀相・十一種取相・觀察往還之道四事之全文，並三問三答與初禪之得 | aṭṭhakathāsu（於諸義注）——自標其為義注之說而不繫書名 |
| 〔CSCD §110〕 | ''Ugghāṭitāpi hi itthī purisassa cittaṃ pariyādāya tiṭṭhatī''ti (a. ni. 5.55) majjhimaṭṭhakathāyaṃ vuttaṃ | 異分之身不可取之據；女雖已破壞猶能奪男心 | majjhimaṭṭhakathāyaṃ（於中部之義注）——而其括注作 (a. ni. 5.55)，二者不合（見目三④） |
| 〔CSCD §114〕 | Idametaṃ sandhāya vuttaṃ ''samantā nimittupalakkhaṇā asammohatthā''ti. | 回結第一問之答 | 無（回指〔CSCD §105〕所引之義注文） |
| 〔CSCD §114〕 | Tena vuttaṃ ''ekādasavidhena nimittaggāho upanibandhanattho''ti. | 回結第二問之答 | 無（同上） |
| 〔CSCD §115〕 | Tena vuttaṃ ''gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā''ti. | 回結第三問之答 | 無（同上） |
引式與出處之數〔本欄實測〕 本篇之圓括注出處 1 見（(a. ni. 5.55)），即目三④所誌之一處。引式之標 Yathāha・Vuttampi cetaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・vacanato 俱零命中；Vuttañhetaṃ 1 見、Tena vuttaṃ 2 見、vuttaṃ 之獨立形 5 見；傳云之標 kira 零命中（本篇 kirati／kiratīti 二形為散撒之動詞，在血塗之語義，非傳云之標）。本篇之引式集於一大引與其三回結——一引而後三度回指其文以結其答，此結構於本品三單元之中為獨例。
論主自陳之三處 ①〔CSCD §109〕Yaṃ pana vuttaṃ sanimittaṃ karoti sārammaṇaṃ karotīti, taṃ idheva antogadhaṃ.——論自陳所引文中二語即含於此段之釋。②〔CSCD §114〕Imasmiṃ hi kammaṭṭhāne jhānavibbhantako nāma hoti. Kasmā? Atibheravattā kammaṭṭhānassa.——論自陳此業處獨有退失禪之事。③〔CSCD §115〕Sabbakammaṭṭhānesu etena samaṃ dullabhaṃ kammaṭṭhānaṃ nāma natthi.——論自陳一切業處無與此同難得者。三處皆論主自陳，本目逐字錄其位而不代評。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之比況形實測：viya 9 見、sadisa 諸形 2 見、連聲之比況形 1 見（nīlasāṭakapārutasseva＝-ssa + iva 之連聲；本欄從表列以比況讀之，義為「如被青衣者」，其餘 -sseva 諸形〔vipphandanasseva・olokentasseva〕皆 -ssa + eva 之強調義）、iva 之詞界 零命中、seyyathāpi 零命中；Yathā 2 見（一為 Yathā pana so pāsāṇo vā latā vā nāgacchati 之類推、一為 Yathā pana duggato puriso 之比況）。合之比況十一處，其要者如下。
| 位置 | 所喻 | 喻依〔逐字〕 |
|---|---|---|
| 〔CSCD §102〕 | 膨脹之義 | bhastā viya vāyunā uddhaṃ（如皮囊為風所脹） |
| 〔CSCD §102〕 | 青瘀之身 | nīlasāṭakapārutasseva chavasarīrassetamadhivacanaṃ（如被青衣之死屍） |
| 〔CSCD §104〕 | 聞而即往者 | atitthena pakkhandantena viya（如從非渡處而躍入者） |
| 〔CSCD §114〕 | 屍似起而追 | uṭṭhahitvā ṭhitaṃ viya ajjhottharamānaṃ viya anubandhamānaṃ viya（如起而立・如壓覆・如追逐，三喻連下） |
| 〔CSCD §114〕 | 見可怖所緣者 | ummattako viya（如狂人） |
| 〔CSCD §115〕 | 觀察往還之道後之相 | purato nikkhittaṃ viya upaṭṭhāti（如置於前而現） |
| 〔CSCD §116〕 | 得業處者之敬惜 | Yathā pana duggato puriso mahagghaṃ maṇiratanaṃ labhitvā⋯evameva（如貧者得大價寶珠） |
| 〔CSCD §116〕 | 業處之難得 | duggatassa mahagghamaṇiratanasadisaṃ（如貧者之大價寶珠——同喻之再述） |
| 〔CSCD §117〕 | 膨脹之似相 | yāvadatthaṃ bhuñjitvā nipanno thūlaṅgapaccaṅgapuriso viya（如飽食而臥之支節肥大者） |
| 〔CSCD §117〕 | 瞋恚隨貪而斷 | lohitappahānena pubbo viya（如血除而膿隨除） |
| 〔CSCD §113〕 | 取相之成 | ekasadisaṃ hutvā āpāthamāgacchati（開閉如一而現前） |
譬喻之偏在 十一處之中七處為修行者之心相之喻（畏・狂・惜・怖），四處為身相之喻（皮囊・青衣・肥人・膿血）。本篇無自然界之喻（前品十遍之喻多取寶扇金柱水火之相），此偏在與本業處之所緣相應。另本篇之喻多以人為喻依（貧者・狂人・躍入者），此於本品三單元之中為獨顯。
乙・修辭之可核觀察 ①本篇之骨為一引而三答：〔CSCD §105〕引義注之長文立四事與三問，〔CSCD §114〕–〔CSCD §115〕逐一回結其三答，三結之式皆以 Tena vuttaṃ（2 見）或 Idametaṃ sandhāya vuttaṃ（1 見）領其所回引之句——三答三結，一問不漏。②Kasmā? 式之短問全篇實測 3 見（〔CSCD §104〕不即往之由・〔CSCD §105〕告長老之由・〔CSCD §114〕退失禪之由），其答皆隨其後而不隔段——本篇為本品三單元之中唯一出此短問者。③kimatthiy- 之問式 4 見：三見在〔CSCD §105〕所引之義注文之內（三問各一），一見在〔CSCD §114〕論主回引其問之處（''samantā nimittupalakkhaṇā kimatthiyā''tiādipañhānaṃ）。④語義科之定型收語 chavasarīrasset- 之族全篇 9 見，Paṭikkūlattā vā kucchitaṃ 之族 7 見——十目之釋以二式反覆而成，此為本篇最整齊之句式。⑤…pe… 省略式 2 見（皆在引文之內）。⑥偈頌 零處（本篇無縮排四空格之偈行；縮排二空格者 3 行，皆為〔CSCD §105〕所引義注之三段）。⑦Tattha 之提示語全篇 5 見（〔CSCD §103〕領起膨脹業處・〔CSCD §104〕領起異分色之難・〔CSCD §112〕領起五種取相之釋・〔CSCD §114〕領起十一種取相之果・〔CSCD §115〕領起還道之觀察，各一）。⑧Tatridaṃ 之提示語 2 見（〔CSCD §108〕觀相之法・〔CSCD §117〕二相之差別）。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與 Vism 章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §102〕 Kasiṇānantaramuddiṭṭhesu⋯pana uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ | 餘遍之品與地遍之品 | 論自標其為「諸遍之後所提示者」；十遍之全說在彼二品，前品末單元之品末標逐字作 Sesakasiṇaniddeso nāma |
〔CSCD §102〕 dasasu aviññāṇakāsubhesu | 業處之品〔CSCD §47〕之十不淨列 | 彼篇立十不淨之名與其分（uddhumātakaṃ⋯aṭṭhikaṃ 逐字在其列），本篇乃其語義與廣說 |
〔CSCD §103〕 pathavīkasiṇe vuttanayeneva vuttappakāraṃ ācariyaṃ upasaṅkamitvā kammaṭṭhānaṃ uggahetabbaṃ | 地遍之品之從師受業處諸節 | 論自標其所依之品；受業處之法全承彼品 |
〔CSCD §110〕 dvattiṃsakuṇapabharitamevāti | 隨念業處之品之三十二身分 | 皮所限之內唯三十二不淨之聚；三十二之逐名在彼品，本篇不重出 |
〔CSCD §114〕 Pāḷiyaṃ hi vibhattaaṭṭhatiṃsārammaṇesu aññaṃ evarūpaṃ bheravārammaṇaṃ nāma natthi | 業處之品之四十業處 | 論自標其所校之數為三十八，而業處之品所立為四十（cattālīsa kammaṭṭhānāni）——二數不同，本欄誌其實而不代考定其所以 |
〔CSCD §116〕 Catudhātukammaṭṭhāniko hi attano cattāro mahābhūte pariggaṇhāti, ānāpānakammaṭṭhāniko attano nāsikavātaṃ pariggaṇhāti, kasiṇakammaṭṭhāniko kasiṇaṃ katvā yathāsukhaṃ bhāveti | 定之品之四界分別・隨念業處之品之出入息念・地遍之品 | 論自標三業處之名以為易得之比；三者之全說各在其品，本篇唯舉其易得 |
〔CSCD §117〕 Ito paraṃ yāva paṭhamajjhānassa appanā ceva vasippatti ca, tāva sabbaṃ pathavīkasiṇe vuttanayeneva veditabbaṃ | 地遍之品之初禪與五自在諸單元 | 論自標其所依之品；安止與自在之全說在彼品，本篇以一句收之 |
〔CSCD §117〕 Ito paraṃ | 本品次單元〔CSCD §118〕 | 次單元首句作 Ito paresu pana vinīlakādīsupi——二處皆以 Ito 領而所指異（一指其後之法、一指其後之九業處），本目誌其字面之對 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli string in this layer is copied verbatim from this unit’s base-text column. The single form of location is 〔CSCD §NN〕, which can be checked word for word against that column. Because this chapter has no in-house Pāli text collated to PTS pages, no page range is recorded.
Titles The base-text column carries three ### lines. One is the chapter-title line ### 6. Asubhakammaṭṭhānaniddeso (a chapter label, not part of the unit title); the other two are the section titles governed by this unit: ### Uddhumātakādipadatthavaṇṇanā (Explanation of the Word Meanings Beginning with the Bloated) and ### Uddhumātakakammaṭṭhānaṃ (Meditation Subject of the Bloated). The forms of the two section titles are uneven—the former ends in -vaṇṇanā (explanation), the latter in -kammaṭṭhānaṃ (meditation subject). The four different forms of this chapter’s four section titles are discussed in Section III, item 3. This section records the literal fact.
Paragraph-number domain The base-text column runs from 〔CSCD §102〕 through 〔CSCD §117〕. Sixteen paragraph numbers are actually present, and the sequence is continuous without a gap. This unit occupies 25,694 bytes in the base-text column, 64.8% of the chapter’s total extent of 39,680 bytes, and is the largest of the chapter’s three units.
Positive record that the chapter’s paragraph numbers have no gap Across all three units, the chapter’s paragraph-number domain runs from 〔CSCD §102〕 through 〔CSCD §122〕: twenty-one numbers continuous one by one, with none missing and none repeated (directly measured in this column and checked back against each unit’s base-text column). Thus this chapter has no “record of a missing number” to enter in Section III. Its absence is recorded as it stands, without supplying or explaining anything on the text’s behalf.
Disparity in the extent of the two sections The word-meaning section occupies only 2,552 bytes (all of 〔CSCD §102〕), while the section on the meditation subject of the bloated occupies 23,142 bytes (fifteen numbered paragraphs)—the latter is more than nine times the former. This is the fact underlying the unit boundary: the word-meaning section is too short to stand alone and is necessarily joined to the first meditation subject that follows it.
The frame of four matters At the beginning of 〔CSCD §103〕 the treatise states the unit’s skeleton. When a teacher gives the meditation subject, four matters are to be explained: asubhanimittatthāya gamanavidhānaṃ, samantā nimittupalakkhaṇaṃ, ekādasavidhena nimittaggāho, gatāgatamaggapaccavekkhaṇanti evaṃ appanāvidhānapariyosānaṃ sabbaṃ kathetabbaṃ—the procedure for going, observing the sign all around, taking the sign in eleven ways, and reviewing the path going and returning, ending with the procedure for absorption. The answers to all four matters traverse the entire unit. A point-by-point check locates them as follows: the procedure for going is answered at 〔CSCD §104〕–〔CSCD §106〕; observing the sign all around at 〔CSCD §107〕–〔CSCD §109〕; taking the sign in eleven ways at 〔CSCD §110〕–〔CSCD §112〕 (the sum of six and five), with its analysis extending into 〔CSCD §113〕; the reasons for the three practices are asked and answered again at 〔CSCD §114〕–〔CSCD §115〕; and the procedure for absorption is answered at 〔CSCD §116〕–〔CSCD §117〕. All four answers are contained within this unit; not one spills beyond it. The unit is therefore a self-contained frame.
How the count of eleven ways of taking the sign is composed 〔CSCD §103〕 announces “eleven ways,” while the answer is divided between two places: the six at 〔CSCD §110〕 (vaṇṇatopi liṅgatopi saṇṭhānatopi disatopi okāsatopi paricchedatopīti) and the five at 〔CSCD §111〕–〔CSCD §112〕 (sandhito vivarato ninnato thalato samantato), six plus five making eleven. At 〔CSCD §111〕 the treatise teaches them in sequence through a three-level mechanism: for one with prior cultivation the counterpart sign appears at the place seen; for the next person the sign appears through the six ways; for the next it appears through a further five. This column records the arithmetic and its levels without adjudicating them.
Connections before and after The unit follows the chapter on the remaining kasiṇas. Its opening sentence reads Kasiṇānantaramuddiṭṭhesu...pana uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷavakaṃ, aṭṭhikanti dasasu aviññāṇakāsubhesu: the treatise itself marks these as “presented after the kasiṇas” (Kasiṇānantaramuddiṭṭhesu), carrying forward word for word the preceding chapter’s chapter-end designation Sesakasiṇaniddeso nāma. The next unit in the present chapter follows this one. This unit ends, Ito paraṃ yāva paṭhamajjhānassa appanā ceva vasippatti ca, tāva sabbaṃ pathavīkasiṇe vuttanayeneva veditabbaṃ., and the next unit begins Ito paresu pana vinīlakādīsupi. Both places are headed by Ito (“from this point”), one referring to the procedure that follows and the other to the nine meditation subjects that follow. This section records the literal parallel.
Movement The interleaf Overview assigns this unit to Movement §A, “Word Meanings of the Ten Kinds of Foulness and the Meditation Subject of the Bloated.” The loci assigned there appear verbatim in that table; this section neither repeats nor excerpts them. The Overview movement table is derived from the base text’s structure and does not supply a Vism chapter-section number.
II. Terms and Renderings
This section records only usage and location in this unit; normative readings of terms are governed by the glossary, and this section does not determine those the glossary leaves unsettled. Readings established in earlier chapters are not re-explained. Previously established terms used here include asubha (foulness); uddhumātaka／vinīlaka／vipubbaka (bloated／livid／festering); vicchiddaka／vikkhāyitaka／vikkhittaka (cut up／gnawed／scattered); hatavikkhittaka (hacked and scattered); lohitaka (blood-smeared); aṭṭhika (skeleton); adhivacana (designation); kammaṭṭhāna (meditation subject); ācariya (teacher); nimitta (sign); uggahanimitta (learning sign); paṭibhāganimitta (counterpart sign); upacārajjhāna (access jhāna); appanā (absorption); pañca nīvaraṇāni (five hindrances); kāmacchanda／byāpāda／thinamiddha／uddhaccakukkucca／vicikicchā (sensual desire／ill will／sloth and torpor／restlessness and remorse／doubt); vitakka／vicāra／pīti／passaddhi／sukha／ekaggatā (applied thought／sustained thought／rapture／tranquillity／pleasure／one-pointedness); jhānaṅga (absorption factor); vipassanā (insight); arahatta (arahantship); vaṇṇato／saṇṭhānato／disato／okāsato／paricchedato (by color／by shape／by direction／by location／by delimitation); matthaluṅga (brain); bībhaccha (disgusting); duggata (poor); paṭibimba (image); asammoha (non-delusion); upanibandhana (binding); mūlakammaṭṭhāna (fundamental meditation subject); appanāvidhāna (procedure for absorption); abhiniropanalakkhaṇa (having the characteristic of directing the mind to the object); dhutaṅga (ascetic practice); and sīvathika (charnel ground). Only terms new in this unit are listed below.
Word meanings of the ten kinds of foulness 〔CSCD §102〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| aviññāṇakāsubha | unconscious foulness | collective name for the ten kinds; all ten are established with reference to corpses | 〔CSCD §102〕 |
| chavasarīra | corpse | attached to the fixed closing expression in the word-meaning section; the chavasarīrasset- family has 9 occurrences in this unit, closing nine of the ten items (Tathārūpassa chavasarīrassetamadhivacanaṃ in the same form 3 times, while the other six attach their particular qualification); only the skeleton changes to ekaṭṭhikassapetamadhivacanaṃ | 〔CSCD §102〕 |
| bhastā | leather bag | basis of the simile explaining the bloated; bhastā viya vāyunā uddhaṃ | 〔CSCD §102〕 |
| jīvitapariyādāna | exhaustion of life | time of the bloated; the body swells in due course after life ends | 〔CSCD §102〕 |
| sūnabhāva | swelling | pivot of the explanation of the bloated | 〔CSCD §102〕 |
| paṭikkūlatta | because of repulsiveness | the second explanation given for the ten items; Paṭikkūlattā vā kucchitaṃ occurs 7 times in this unit. Of the blood-smeared, worm-infested, and skeleton, only the skeleton has it; the former two do not | 〔CSCD §102〕 |
| kucchita | repulsive | expression in the same explanation; the -ka suffix in the second explanation of each name is linked to the sense of repulsiveness | 〔CSCD §102〕 |
| viparibhinnanīlavaṇṇa | broken open and become blue | word meaning of the livid | 〔CSCD §102〕 |
| maṃsussadaṭṭhāna・pubbasannicayaṭṭhāna | place where flesh is prominent · place where pus has collected | locations of the three colors of the livid (red, white, blue) | 〔CSCD §102〕 |
| nīlasāṭakapāruta | draped in blue cloth | basis of the simile for the livid | 〔CSCD §102〕 |
| paribhinnaṭṭhāna | place that has broken open | source of the festering | 〔CSCD §102〕 |
| vissandamāna | oozing | condition in the same explanation | 〔CSCD §102〕 |
| dvidhā chindana | cutting in two | word meaning of the cut-up; connected with Vemajjhe chinnassa (cut through the middle) | 〔CSCD §102〕 |
| soṇasiṅgāla | dog and jackal | creatures that eat the gnawed | 〔CSCD §102〕 |
| kākapadākāra | shape of a crow’s foot | word meaning of the hacked-and-scattered; the limbs are hacked with a knife into the shape of a crow’s foot | 〔CSCD §102〕 |
| aṅgapaccaṅga | limbs and minor limbs | what is hacked in the same passage; the aṅgapaccaṅg- family has 3 occurrences in this unit | 〔CSCD §102〕 |
| puḷavā・kimi | two names for worms | the treatise itself explains Puḷavā vuccanti kimayo, explaining the former with the latter | 〔CSCD §102〕 |
| aṭṭhisaṅkhalikā | chain of bones | one referent included in the word meaning of skeleton; listed with ekaṭṭhika (single bone) | 〔CSCD §102〕 |
| paṭiladdhajjhāna | absorption obtained | close of the word-meaning section; the ten names apply not only to corpses but to the signs that arise from them and the absorptions obtained on those signs | 〔CSCD §102〕 |
Receiving the meditation subject and the procedure for going 〔CSCD §103〕–〔CSCD §106〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| gamanavidhāna | procedure for going | first of the four matters; linked with asubhanimittatthāya (for the sake of a foulness sign) | 〔CSCD §103〕 |
| samantā nimittupalakkhaṇa | observing the sign all around | second of the four matters | 〔CSCD §103〕 |
| ekādasavidhena nimittaggāha | taking the sign in eleven ways | third of the four matters | 〔CSCD §103〕 |
| gatāgatamaggapaccavekkhaṇa | reviewing the path going and returning | fourth of the four matters | 〔CSCD §103〕 |
| atitthena pakkhandanta | one plunging in where there is no ford | basis of the simile warning against going as soon as one hears | 〔CSCD §104〕 |
| vāḷamigādhiṭṭhita・amanussādhiṭṭhita | occupied by wild beasts · occupied by nonhuman beings | two reasons not to go immediately | 〔CSCD §104〕 |
| jīvitantarāya | danger to life | result of the first | 〔CSCD §104〕 |
| nahānatittha・kedārakoṭi | bathing ford · edge of a field | two places the route may pass | 〔CSCD §104〕 |
| visabhāgarūpa | form of the opposite sex | danger on the road and in the corpse; a female body for a man and a male body for a woman | 〔CSCD §104〕 |
| adhunāmata | newly dead | danger in a corpse of the opposite sex; a newly dead body still appears beautiful | 〔CSCD §104〕 |
| brahmacariyantarāya | danger to the holy life | its result | 〔CSCD §104〕 |
| saṅghatthera | senior of the Saṅgha | one of the people to be informed before going | 〔CSCD §105〕 |
| abhiññāta・bhikkhu | well-known · bhikkhu | the second | 〔CSCD §105〕 |
| aniṭṭhārammaṇābhibhūta | overwhelmed by an unpleasant object | first reason for informing someone; in the charnel ground one may be overcome by the sights or sounds of lions, tigers, and the like | 〔CSCD §105〕 |
| sahoḍḍha・cora | with stolen goods · robber | second reason for informing someone; robbers abandon stolen goods beside the bhikkhu and people seize him | 〔CSCD §105〕 |
| nirāsaṅkaṭṭhāna | place free from suspicion | why robbers gather in a charnel ground | 〔CSCD §105〕 |
| khattiya・abhisekaṭṭhāna | khattiya · place of consecration | first of three similes for the joy with which one should go | 〔CSCD §105〕 |
| yajamāna・yaññasālā | sacrificer · sacrificial hall | second | 〔CSCD §105〕 |
| adhana・nidhiṭṭhāna | poor person · place of hidden treasure | third | 〔CSCD §105〕 |
| pītisomanassa | joy and gladness | what the three similes describe; 2 occurrences in this unit | 〔CSCD §105〕 |
| cittasaññatti | taming of the mind | one of two purposes for visiting a charnel ground; one going for this purpose may sound the gong and gather a group | 〔CSCD §106〕 |
| ghaṇḍi | gong | instrument in the same passage | 〔CSCD §106〕 |
| kammaṭṭhānasīsa | with the meditation subject foremost | the second purpose; one going for this must go alone | 〔CSCD §106〕 |
| kattaradaṇḍa・yaṭṭhi | crooked staff · stick | implements for warding off danger from dogs and the like | 〔CSCD §106〕 |
| manacchaṭṭha | with mind as the sixth | expression for restraining the faculties; all six are turned inward | 〔CSCD §106〕 |
| abahigata | mind not gone outward | condition in the same passage; abahigatena mānasena has 3 occurrences (2 in the cited passage), and abahigatamanena has 1 | 〔CSCD §106〕 |
| paṭivāta・anuvāta | upwind · downwind | distinction on the route; upwind the corpse’s stench strikes the nose | 〔CSCD §106〕 |
| kuṇapagandha | corpse’s stench | what is avoided; 2 occurrences in this unit | 〔CSCD §106〕 |
| vippaṭisāra | remorse | third fault of going upwind | 〔CSCD §106〕 |
| gamanavatta | duty in going | close of 〔CSCD §106〕; Idamassa gamanavattaṃ | 〔CSCD §106〕 |
Where to stand and observing the sign all around 〔CSCD §107〕–〔CSCD §109〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| disā vavatthapetabbā | direction should be determined | first matter after arriving and before observing the sign | 〔CSCD §107〕 |
| vibhūta | clear | how the object should appear; ārammaṇañca vibhūtaṃ hutvā khāyati | 〔CSCD §107〕 |
| kammaniya | wieldy | how the mind should be; stated together with the object’s clarity | 〔CSCD §107〕 |
| nātidūre nāccāsanne | neither too far nor too near | measure of where to stand; 3 occurrences in this unit | 〔CSCD §107〕 |
| nānupādaṃ nānusīsaṃ | neither at the feet nor at the head | position in the same instruction | 〔CSCD §107〕 |
| sarīravemajjhabhāga | midpoint of the body | where one should stand | 〔CSCD §107〕 |
| upalakkhaṇavidhāna | procedure for observing the sign | label at 〔CSCD §108〕 | 〔CSCD §108〕 |
| pāsāṇa・vammika・rukkha・gaccha・latā | stone · anthill · tree · bush · creeper | five things observed all around; each of the five names occurs at least 5 times in the unit, its densest list | 〔CSCD §108〕 |
| assattha・nigrodha・kacchaka・kapītana | assattha · nigrodha · kacchaka · kapītana | four kinds of tree | 〔CSCD §108〕 |
| sindivāra・karamanda・kaṇavīra・kuraṇḍaka | sindivāra · karamanda · kaṇavīra · kuraṇḍaka | four kinds of bush | 〔CSCD §108〕 |
| lābu・kumbhaṇḍī・sāmā・kāḷavallī・pūtilatā | lābu · kumbhaṇḍī · sāmā · kāḷavallī · pūtilatā | five kinds of creeper | 〔CSCD §108〕 |
| sanimittaṃ karoti | makes possessed of a sign | the treatise itself explains it as defining repeatedly (Punappunaṃ vavatthapento) | 〔CSCD §109〕 |
| sārammaṇaṃ karoti | makes possessed of an object | the treatise itself explains it as defining by pairing things two by two | 〔CSCD §109〕 |
| sabhāvabhāva | intrinsic state | what should be attended to; anaññasādhāraṇo attaniyo uddhumātakabhāvo—the bloated state belonging to it and not shared with another | 〔CSCD §109〕 |
| sarasa | intrinsic function | paired with the preceding; sabhāvena sarasena vavatthapetabbanti attho | 〔CSCD §109〕 |
Taking the sign in eleven ways 〔CSCD §110〕–〔CSCD §112〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| liṅgato | by characteristic | second of the six ways; the treatise itself excludes its ordinary meaning—itthiliṅgaṃ vā purisaliṅgaṃ vāti avavatthapetvā, not defining it by female or male characteristic but by three periods of age. The same expression in the next unit at 〔CSCD §119〕 is itself explained as Liṅganti idha hatthādīnaṃ nāmaṃ (here “characteristic” is a name for the hand and the rest)—one form in two positions, with the treatise itself marking the difference. This column records the fact for those who come after | 〔CSCD §110〕 |
| paṭhamavaya・majjhimavaya・pacchimavaya | early period · middle period · late period | three periods of age; what liṅgato actually defines. The reading follows the already-listed three readings in the chapter on purification by knowledge and vision of the way; this column originally proposed “first part · middle part · last part” and records it | 〔CSCD §110〕 |
| heṭṭhimadisā・uparimadisā | lower direction · upper direction | what is defined under disato, with the navel as boundary | 〔CSCD §110〕 |
| dvattiṃsakuṇapabharita | filled with thirty-two corpses | what is seen under paricchedato; within the boundary of the skin there is only the accumulation of thirty-two kinds of foulness | 〔CSCD §110〕 |
| vipphandana | agitation | result of a corpse of the opposite sex; it does not become the object but only a condition for agitation | 〔CSCD §110〕 |
| sabhāgasarīra | body of the same sex | what should be taken | 〔CSCD §110〕 |
| āsevitakammaṭṭhāna | one who has practiced meditation subjects | first of the qualities of one with former cultivation | 〔CSCD §111〕 |
| parihatadhutaṅga | one who has maintained the ascetic practices | second | 〔CSCD §111〕 |
| parimadditamahābhūta | one who has worked over the great elements | third | 〔CSCD §111〕 |
| pariggahitasaṅkhāra | one who has comprehended formations | fourth | 〔CSCD §111〕 |
| vavatthāpitanāmarūpa | one who has defined name-and-form | fifth | 〔CSCD §111〕 |
| ugghāṭitasattasañña | one who has broken through the perception of a being | sixth | 〔CSCD §111〕 |
| katasamaṇadhamma | one who has practiced the ascetic’s Dhamma | seventh | 〔CSCD §111〕 |
| vāsitavāsana | one whose disposition has been perfumed | eighth | 〔CSCD §111〕 |
| bhāvitabhāvana | one who has cultivated the cultivation | ninth | 〔CSCD §111〕 |
| sabīja | one who possesses the seed | tenth | 〔CSCD §111〕 |
| ñāṇuttara・appakilesa | of superior knowledge · with few defilements | eleventh and twelfth. The treatise labels the person one with prior cultivation but actually lists twelve qualities (written consecutively from purimabuddhānaṃ santike āsevitakammaṭṭhāno onward); this column records the number without deciding how they should be divided | 〔CSCD §111〕 |
| sandhito | by joints | first of the five ways; in full, asītisatasandhito (according to one hundred and eighty joints) | 〔CSCD §112〕 |
| asītisatasandhi | one hundred and eighty joints | the same; the treatise itself poses the difficulty of how 180 joints can be defined in a bloated body | 〔CSCD §112〕 |
| cuddasamahāsandhi | fourteen major joints | its resolution: three joints in each hand and foot, one in the neck, and one in the waist, fourteen in all, are used instead | 〔CSCD §112〕 |
| vivarato | by gaps | second of the five; between hands, feet, belly, and ears, and whether the eyes and mouth are open or closed | 〔CSCD §112〕 |
| ninnato | by low places | third; eye socket, inside the mouth, hollow of the throat | 〔CSCD §112〕 |
| akkhikūpa・antomukha・galavāṭaka | eye socket · inside the mouth · hollow of the throat | the three places in the same instruction | 〔CSCD §112〕 |
| thalato | by high places | fourth; knee, chest, forehead | 〔CSCD §112〕 |
| samantato | all around | fifth; applying knowledge to the entire body and taking the place that appears clearly | 〔CSCD §112〕 |
| ñāṇaṃ cāretvā | having applied knowledge | expression in the same instruction; 1 occurrence in this unit, reused in the next | 〔CSCD §112〕 |
| udarapariyosāna | the end of the belly | what is taken when none of the five appears; swelling is most evident at the belly | 〔CSCD §112〕 |
Analysis of thoroughly taking the sign and the return path 〔CSCD §113〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vinicchayakathā | analytical discussion | label at 〔CSCD §113〕 | 〔CSCD §113〕 |
| satakkhattuṃ sahassakkhattuṃ | a hundred times, a thousand times | number in taking the sign; ummīletvā oloketabbaṃ, nimmīletvā āvajjitabbaṃ (open the eyes and look, close them and advert) | 〔CSCD §113〕 |
| ekasadisaṃ hutvā āpāthamāgacchati | appears in the range in the same form with eyes open and closed | test of success in taking the sign; the treatise itself poses and answers the question (Kadā suggahitaṃ hoti?) | 〔CSCD §113〕 |
| āgamanamagga | return path | what is to be defined on returning; paired with gamanamagga on the outward journey | 〔CSCD §113〕 |
| tabbhāgiya・caṅkama | corresponding · walking place | walking after returning; one walks facing the direction of the foulness sign | 〔CSCD §113〕 |
| sobbha・papāta・kalala | pit · cliff · mud | three obstacles that prevent facing that direction. Warning: kalala has one form in two positions—the chapter on the recollections already establishes it as “embryonic stage” in the fetal context, while here it denotes mud. This column reads “mud” here and records the divergence; the matter is left to the wise who come after | 〔CSCD §113〕 |
| anokāsatta | because there is no place | why a seat cannot be prepared | 〔CSCD §113〕 |
Reasons for the three practices and their answers 〔CSCD §114〕–〔CSCD §115〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| avelāyaṃ | at the wrong time | time of the difficulty posed in the first answer | 〔CSCD §114〕 |
| ajjhottharamāna・anubandhamāna | as though bearing down · as though pursuing | two of three ways in which the corpse seems to rise | 〔CSCD §114〕 |
| vikkhittacitta | one whose mind is distracted | its result | 〔CSCD §114〕 |
| bhayaṃ chambhitattaṃ lomahaṃsaṃ | fear · trembling · horripilation | three further results; the treatise itself states that among the thirty-eight objects none is so frightening | 〔CSCD §114〕 |
| aṭṭhatiṃsārammaṇa | thirty-eight objects | the same; Pāḷiyaṃ hi vibhattaaṭṭhatiṃsārammaṇesu—the thirty-eight classified in the Canon | 〔CSCD §114〕 |
| bheravārammaṇa | frightening object | judgment in the same passage | 〔CSCD §114〕 |
| jhānavibbhantaka | one who loses absorption | the treatise states that only this meditation subject has such a person | 〔CSCD §114〕 |
| atibherava | exceedingly frightening | reason for the same | 〔CSCD §114〕 |
| santhambhetvā | having braced oneself | beginning of the remedy | 〔CSCD §114〕 |
| saññaja・saññāsambhava | born of perception · produced by perception | judgment on the apparently rising sign; upaṭṭhānākāro saññajo saññāsambhavo | 〔CSCD §114〕 |
| tāsa | fear | what is to be dispelled; tāsaṃ vinodetvā hāsaṃ uppādetvā | 〔CSCD §114〕 |
| cittaṃ sañcarāpetabbaṃ | the mind should be made to travel | what should be done after fear is dispelled | 〔CSCD §114〕 |
| upanibandhanattha | for the purpose of binding | answer concerning the second practice; taking the sign in eleven ways binds the meditation subject | 〔CSCD §114〕 |
| vīthisampaṭipādanattha | for the purpose of bringing into the track | answer concerning the third; reviewing the path establishes the meditation subject’s track | 〔CSCD §115〕 |
| kammaṭṭhānavīthi | track of the meditation subject | expression in the same passage | 〔CSCD §115〕 |
| paṭisanthāra | greeting | what should be made when meeting someone; Dhammiko paṭisanthāro kātabbo (a greeting in accordance with the Dhamma) | 〔CSCD §115〕 |
| taruṇanimitta | tender sign | what is lost; uggahitaṃ taruṇanimittaṃ nassati | 〔CSCD §115〕 |
| āgantukapaṭisanthāra | greeting to a visiting bhikkhu | what cannot be omitted | 〔CSCD §115〕 |
| khandhakavatta | duties of the Khandhakas | collective name for the duties to be fulfilled | 〔CSCD §115〕 |
| cetiyaṅgaṇavatta・bodhiyaṅgaṇavatta | duty at the shrine courtyard · duty at the Bodhi-tree courtyard | two of their items | 〔CSCD §115〕 |
| uposathāgāravatta・bhojanasālā・jantāghara | duty at the uposatha hall · refectory · bathhouse | three further items; the base text has one long compound, cetiyaṅgaṇavattabodhiyaṅgaṇavattauposathāgāravattabhojanasālājantāgharaācariyupajjhāyaāgantukagamikavattādīni; the last five items do not each carry -vatta but are collectively governed by the final -vattādīni | 〔CSCD §115〕 |
| ācariyupajjhāya・āgantuka・gamikavatta | teacher and preceptor · visiting bhikkhu · departing bhikkhu’s duty | final three items in the same long compound | 〔CSCD §115〕 |
| dullabha | hard to obtain | judgment on the meditation subject of the bloated; Sabbakammaṭṭhānesu etena samaṃ dullabhaṃ kammaṭṭhānaṃ nāma natthi—among all meditation subjects none is as hard to obtain, because the bloated lasts only one or two days before becoming the livid | 〔CSCD §115〕 |
Perception of a treasure and the attainment of concentration 〔CSCD §116〕–〔CSCD §117〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ānisaṃsadassāvī | one who sees the benefit | skeleton of 〔CSCD §116〕; 3 occurrences in this unit | 〔CSCD §116〕 |
| ratanasaññī | one who forms the perception of a treasure | the same; the ratanasaññ- family has 4 occurrences in this unit | 〔CSCD §116〕 |
| cittīkāra | respect | the same; cittīkāraṃ upaṭṭhapetvā | 〔CSCD §116〕 |
| sampiyāyamāna | cherishing | the same | 〔CSCD §116〕 |
| mahagghamaṇiratana | precious jewel of great value | basis of the simile; a poor person obtains and guards the jewel | 〔CSCD §116〕 |
| catudhātukammaṭṭhānika・ānāpānakammaṭṭhānika・kasiṇakammaṭṭhānika | four-elements practitioner · breathing practitioner · kasiṇa practitioner | contrast with three easily obtained meditation subjects | 〔CSCD §116〕 |
| takkāhata・vitakkāhata | struck by thinking · struck by applied thought | end of the method for guarding the sign | 〔CSCD §116〕 |
| nimittadvayassa nānākaraṇa | difference between the two signs | label at 〔CSCD §117〕 | 〔CSCD §117〕 |
| thūlaṅgapaccaṅgapurisa | big-limbed person | basis of the simile for the counterpart sign; a person lying down after eating his fill | 〔CSCD §117〕 |
| anunayappahāna | abandonment of attachment | reason ill will is abandoned; lohitappahānena pubbo viya—as pus is removed when blood is removed | 〔CSCD §117〕 |
| avippaṭisārakarasantadhammānuyoga | devotion to peaceful states that produce no remorse | reason restlessness and remorse are abandoned | 〔CSCD §117〕 |
| paccakkhatā | direct evidentness | reason doubt is abandoned; when attainment is directly evident, there is no more doubt concerning the Teacher, path, or fruit | 〔CSCD §117〕 |
| cetaso abhiniropana | directing the mind to the object | characteristic of the first of the absorption factors; cetaso abhiniropanalakkhaṇo vitakko—the reading of abhiniropanalakkhaṇa was already established in the chapter on roots and truths and is followed here | 〔CSCD §117〕 |
| nimittānumajjana | stroking the sign | function of the second | 〔CSCD §117〕 |
| paṭhamajjhānapaṭibimbabhūta | being the image of the first absorption | judgment on access concentration | 〔CSCD §117〕 |
| vasippatti | attainment of mastery | close of the unit; its complete exposition appears in the chapter on the earth kasiṇa | 〔CSCD §117〕 |
Four passages to be read together (1) Each of the ten names of foulness carries forward its already-established reading. Nine names—uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, and aṭṭhikaṃ—were already established in the list of ten kinds of foulness at 〔CSCD §47〕 in the chapter on meditation subjects (bloated, livid, festering, cut-up, gnawed, scattered, hacked-and-scattered, blood-smeared, skeleton); this section does not establish them anew. Only the ninth name differs in form—that list has puḷuvaka, while this unit has puḷavakaṃ (second syllable u against a), the same name in two textual forms. This column follows the already-established reading “worm-infested” and records the difference; see Section III. (2) The readings of vaṇṇato, saṇṭhānato, disato, okāsato, and paricchedato were already established under the seven skills in taking the sign in the chapter on the recollections (by color, shape, direction, location, delimitation). The six ways in this unit share five items with those seven and differ in two—the other list has vacasā (verbally) and manasā (mentally), which this unit lacks; this unit has liṅgato (by characteristic), which that list lacks. This column follows the five established readings and introduces only liṅgato. (3) The single form lohitaka has already been recorded in earlier chapters’ entries as one form in three positions (blood-smeared among the ten kinds of foulness, red kasiṇa among the ten kasiṇas, and blood among the bodily parts). Its position here is blood-smeared among the ten kinds of foulness, so this column follows the already-established “blood-smeared” and establishes nothing further. (4) The reading of sīvathika (charnel ground) was already established in the nine sections on the charnel grounds in the chapter on the recollections. The form in this unit is sivathika (short first syllable); see Section III. The unit also contains 6 occurrences of the susān- family (the common name for a charnel ground: susāne 3 times, and susānaṃ, susānato, and susānampi once each). Both words occur in this unit with the same referent. This column reads both as “charnel ground” and records the two forms with one meaning; the matter is left to the wise who come after.
III. Variant Readings
Material available This unit has no in-house Pāli collated to PTS pages, so there is no collation passage to record; only the base-text column itself can be checked. The record is descriptive and does not adjudicate.
Measured full scan A verbatim scan of the entire base-text column found zero occurrences of parenthetical variant markers such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the alternative-opinion markers Porāṇā／porāṇā, eke, Apare āhu, and kira. keci has 1 occurrence but is not an alternative-opinion marker—its passage is antarāmagge keci ajja, bhante, katimīti divasaṃ vā pucchanti (on the road some people ask what day it is today), where it has the ordinary meaning “some people.” This column records the fact without counting it as an alternative opinion. Square brackets occur only in two families (16 paragraph markers [§NN] and 23 edition-page annotations, all within notes). No finding is itself a finding: the base-text column records no variant reading.
Quotation-mark symmetry The sequence '' occurs 62 times, an even number: 31 opening and 31 closing marks, all paired. This unit has the highest density of quotation marks among the chapter’s three units—the long commentary passage cited at 〔CSCD §105〕 (three paragraphs indented by two spaces) alone contains 8 instances.
Four literal features arising within this column (1) All 4 forms of the ninth name among the ten begin puḷav- (puḷavakaṃ twice, Puḷavā once, and puḷave once), while the list of the ten kinds of foulness in the chapter on meditation subjects has puḷuvaka. The two places differ in form; this column neither makes them uniform nor chooses between them. (2) Two forms for charnel ground: this unit has sivathikadassanaṃ once (〔CSCD §106〕, first syllable si-), while the nine charnel-ground sections in the chapter on the recollections have sīvathika (first syllable sī-). The unit’s ordinary term is the susān- family (6 occurrences: susāne 3 times, and susānaṃ, susānato, susānampi once each). Three names occur together with differing forms; they are recorded without being made uniform. (3) The endings of the section titles are uneven: ### Uddhumātakādipadatthavaṇṇanā ends in -vaṇṇanā, ### Uddhumātakakammaṭṭhānaṃ in -kammaṭṭhānaṃ, while the chapter’s next two section titles are Vinīlakādikammaṭṭhānāni (plural) and Pakiṇṇakakathā—four forms for the chapter’s four section titles. The literal fact is recorded without regularization. (4) The source abbreviation and the work named in the citation do not agree: the citation at 〔CSCD §110〕 reads ''Ugghāṭitāpi hi itthī purisassa cittaṃ pariyādāya tiṭṭhatī''ti (a. ni. 5.55) majjhimaṭṭhakathāyaṃ vuttaṃ—the parenthesis abbreviates the Aṅguttara, while the text itself says that it is stated in the Majjhima Commentary. The literal fact is recorded without alteration and without identifying the source on the text’s behalf. This is the unit’s most explicit literal difficulty.
Scope of this column All the foregoing is the literal evidence of the base-text column. This column has not been collated against the scanned PTS pages. The zero counts apply only to this one face of the base text and support no inference about another recension.
IV. The Commentator’s Citations
Each citation by the Commentator is linked to a paragraph-number anchor. A source is recorded only when the text itself identifies it; this column does not supply one.
| Location | Citation Formula [verbatim] | Point Cited | Source Identified by the Text |
|---|---|---|---|
| 〔CSCD §105〕 | aṭṭhakathāsu vuttena vidhinā gantabbaṃ. Vuttañhetaṃ – followed by three paragraphs (from ''Uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati through bhāvanāmayañca puññakiriyavatthu''nti.) | complete text of the four matters—the procedure for going, observing the sign all around, taking the sign in eleven ways, and reviewing the path going and returning—together with the three questions and answers and attainment of the first absorption | aṭṭhakathāsu (in the commentaries)—identified as a commentary statement without naming a work |
| 〔CSCD §110〕 | ''Ugghāṭitāpi hi itthī purisassa cittaṃ pariyādāya tiṭṭhatī''ti (a. ni. 5.55) majjhimaṭṭhakathāyaṃ vuttaṃ | basis for not taking a body of the opposite sex; even when broken open, a woman can still seize a man’s mind | majjhimaṭṭhakathāyaṃ (in the Majjhima Commentary)—while the parenthesis is (a. ni. 5.55), so the two do not agree (see Section III, item 4) |
| 〔CSCD §114〕 | Idametaṃ sandhāya vuttaṃ ''samantā nimittupalakkhaṇā asammohatthā''ti. | concluding reference to the answer to the first question | none (refers back to the commentary passage cited at 〔CSCD §105〕) |
| 〔CSCD §114〕 | Tena vuttaṃ ''ekādasavidhena nimittaggāho upanibandhanattho''ti. | concluding reference to the answer to the second question | none (the same) |
| 〔CSCD §115〕 | Tena vuttaṃ ''gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā''ti. | concluding reference to the answer to the third question | none (the same) |
Measured citation formulas and sources A parenthetical source citation occurs once in this unit ((a. ni. 5.55)), the passage recorded in Section III, item 4. The citation formulas Yathāha, Vuttampi cetaṃ, Tenāha, Tenetaṃ vuccati, Apare āhu, and vacanato all occur zero times; Vuttañhetaṃ occurs once, Tena vuttaṃ twice, and the independent form vuttaṃ 5 times. The hearsay marker kira occurs zero times (the forms kirati and kiratīti in the word meaning of the blood-smeared are verbs meaning “scatters,” not hearsay markers). The unit’s citations concentrate in one great citation and three later references back to it—one citation followed by three references to its wording to close the answers, a structure unique among the chapter’s three units.
Three statements by the Commentator (1) At 〔CSCD §109〕, Yaṃ pana vuttaṃ sanimittaṃ karoti sārammaṇaṃ karotīti, taṃ idheva antogadhaṃ.—the Commentator states that the two expressions in the cited passage are included in the explanation here. (2) At 〔CSCD §114〕, Imasmiṃ hi kammaṭṭhāne jhānavibbhantako nāma hoti. Kasmā? Atibheravattā kammaṭṭhānassa.—the Commentator states that loss of absorption occurs only in this meditation subject. (3) At 〔CSCD §115〕, Sabbakammaṭṭhānesu etena samaṃ dullabhaṃ kammaṭṭhānaṃ nāma natthi.—the Commentator states that among all meditation subjects none is as hard to obtain as this. All three are statements by the Commentator; this section records their locations verbatim and does not evaluate them.
V. Similes and Rhetoric
This section records only the location and pairing of similes in the unit; it offers no literary evaluation.
A. Similes Direct measurement found 9 occurrences of viya, 2 forms of sadisa, 1 comparison form in sandhi (nīlasāṭakapārutasseva = -ssa + iva in sandhi; this column follows the table in reading it as a comparison, “as though clad in a blue cloth,” while the other -sseva forms—vipphandanasseva, olokentasseva—are -ssa + eva in the emphatic sense), zero word-bounded occurrences of iva, and zero occurrences of seyyathāpi. Yathā occurs 2 times (one analogical statement, Yathā pana so pāsāṇo vā latā vā nāgacchati, and one comparison, Yathā pana duggato puriso). Together these make eleven comparisons; the principal ones follow.
| Location | What Is Compared | Basis of Comparison [verbatim] |
|---|---|---|
| 〔CSCD §102〕 | word meaning of the bloated | bhastā viya vāyunā uddhaṃ (as a leather bag is inflated by wind) |
| 〔CSCD §102〕 | livid body | nīlasāṭakapārutasseva chavasarīrassetamadhivacanaṃ (a corpse as though draped in blue cloth) |
| 〔CSCD §104〕 | one who goes as soon as one hears | atitthena pakkhandantena viya (like one plunging in where there is no ford) |
| 〔CSCD §114〕 | corpse seeming to rise and pursue | uṭṭhahitvā ṭhitaṃ viya ajjhottharamānaṃ viya anubandhamānaṃ viya (as though risen and standing, as though bearing down, as though pursuing—three similes in sequence) |
| 〔CSCD §114〕 | one who sees the frightening object | ummattako viya (like a mad person) |
| 〔CSCD §115〕 | sign after reviewing the path going and returning | purato nikkhittaṃ viya upaṭṭhāti (appears as though placed before one) |
| 〔CSCD §116〕 | care with which one who obtains the meditation subject guards it | Yathā pana duggato puriso mahagghaṃ maṇiratanaṃ labhitvā...evameva (as a poor person obtains a precious jewel of great value) |
| 〔CSCD §116〕 | meditation subject’s rarity | duggatassa mahagghamaṇiratanasadisaṃ (like a poor person’s precious jewel of great value—a restatement of the same simile) |
| 〔CSCD §117〕 | counterpart sign of the bloated | yāvadatthaṃ bhuñjitvā nipanno thūlaṅgapaccaṅgapuriso viya (like a big-limbed person lying down after eating his fill) |
| 〔CSCD §117〕 | ill will abandoned following attachment | lohitappahānena pubbo viya (as pus is removed when blood is removed) |
| 〔CSCD §113〕 | success in taking the sign | ekasadisaṃ hutvā āpāthamāgacchati (appears in the range in the same form with eyes open and closed) |
Distribution of similes Of the eleven, seven concern mental appearances for the practitioner (fear, madness, care, fright) and four concern bodily appearance (leather bag, blue cloth, big-limbed person, pus and blood). There is no simile from the natural world in this unit (similes in the preceding chapter on the ten kasiṇas frequently use such appearances as jeweled fans, golden pillars, water, and fire), a distribution corresponding to the object of this meditation subject. Moreover, the unit’s similes frequently take people as their basis (the poor person, mad person, and one plunging in); this is uniquely prominent among the chapter’s three units.
B. Verifiable rhetorical observations (1) The unit’s skeleton is one citation and three answers. The long commentary passage at 〔CSCD §105〕 establishes four matters and three questions; 〔CSCD §114〕–〔CSCD §115〕 refer back to and close each of the three answers, every closing formula headed by either Tena vuttaṃ (2 occurrences) or Idametaṃ sandhāya vuttaṃ (1 occurrence)—three answers and three closings, with no question omitted. (2) The short question Kasmā? has 3 measured occurrences (why not go immediately at 〔CSCD §104〕, why inform an elder at 〔CSCD §105〕, and why absorption is lost at 〔CSCD §114〕); each answer follows immediately without an intervening paragraph. This is the only unit in the chapter with this short question. (3) The kimatthiy- question form occurs 4 times: three within the commentary passage cited at 〔CSCD §105〕 (one for each of the three questions), and one at 〔CSCD §114〕 where the author quotes the question back (''samantā nimittupalakkhaṇā kimatthiyā''tiādipañhānaṃ). (4) The fixed closing-expression family chavasarīrasset- in the word-meaning section occurs 9 times throughout the unit, and the family Paṭikkūlattā vā kucchitaṃ 7 times—the explanations of the ten items repeat these two forms, the unit’s most regular sentence pattern. (5) The ellipsis form …pe… occurs 2 times (both within the citation). (6) There are zero verses (no lines indented four spaces; three lines indented two spaces are the three paragraphs of the commentary passage cited at 〔CSCD §105〕). (7) The cue Tattha occurs 5 times (introducing the meditation subject of the bloated at 〔CSCD §103〕, danger from a form of the opposite sex at 〔CSCD §104〕, the explanation of the five ways of taking the sign at 〔CSCD §112〕, the result of taking the sign in eleven ways at 〔CSCD §114〕, and the review of the return path at 〔CSCD §115〕). (8) The cue Tatridaṃ occurs 2 times (the procedure for observing the sign at 〔CSCD §108〕 and the difference between the two signs at 〔CSCD §117〕).
All these counts were measured only within this unit’s range, not across the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each connection is based only on a term or statement verifiable in this unit. No correspondence between this unit’s paragraph numbers and Vism chapter-section numbers is known, so this section supplies no chapter-section number and makes no conversion. It does not determine the matter on behalf of the text.
| Passage in This Unit | Refers To | Verifiable Basis |
|---|---|---|
〔CSCD §102〕 Kasiṇānantaramuddiṭṭhesu...pana uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ | the chapter on the remaining kasiṇas and the chapter on the earth kasiṇa | the treatise itself marks these as “presented after the kasiṇas”; the complete exposition of the ten kasiṇas is in those two chapters, and the chapter-end designation of the preceding unit reads verbatim Sesakasiṇaniddeso nāma |
〔CSCD §102〕 dasasu aviññāṇakāsubhesu | the list of ten kinds of foulness at 〔CSCD §47〕 in the chapter on meditation subjects | that unit establishes the names and classification of the ten (uddhumātakaṃ...aṭṭhikaṃ appear word for word in its list); the present unit gives their word meanings and detailed exposition |
〔CSCD §103〕 pathavīkasiṇe vuttanayeneva vuttappakāraṃ ācariyaṃ upasaṅkamitvā kammaṭṭhānaṃ uggahetabbaṃ | sections on receiving a meditation subject from a teacher in the chapter on the earth kasiṇa | the treatise itself identifies the chapter it follows; the method of receiving a meditation subject is carried over in full from there |
〔CSCD §110〕 dvattiṃsakuṇapabharitamevāti | the thirty-two bodily parts in the chapter on the recollections | within the boundary of the skin is only the accumulation of thirty-two kinds of foulness; their individual names appear in that chapter and are not repeated here |
〔CSCD §114〕 Pāḷiyaṃ hi vibhattaaṭṭhatiṃsārammaṇesu aññaṃ evarūpaṃ bheravārammaṇaṃ nāma natthi | the forty meditation subjects in the chapter on meditation subjects | the treatise itself gives the number compared here as thirty-eight, while the chapter on meditation subjects establishes forty (cattālīsa kammaṭṭhānāni)—the two numbers differ. This column records the fact and does not determine the reason on the text’s behalf |
〔CSCD §116〕 Catudhātukammaṭṭhāniko hi attano cattāro mahābhūte pariggaṇhāti, ānāpānakammaṭṭhāniko attano nāsikavātaṃ pariggaṇhāti, kasiṇakammaṭṭhāniko kasiṇaṃ katvā yathāsukhaṃ bhāveti | analysis of the four elements in the chapter on concentration, mindfulness of breathing in the chapter on the recollections, and the chapter on the earth kasiṇa | the treatise itself names the three meditation subjects as a comparison for ease of access; their full expositions appear in their respective chapters, while this unit mentions only that they are easy to obtain |
〔CSCD §117〕 Ito paraṃ yāva paṭhamajjhānassa appanā ceva vasippatti ca, tāva sabbaṃ pathavīkasiṇe vuttanayeneva veditabbaṃ | the units on the first absorption and five kinds of mastery in the chapter on the earth kasiṇa | the treatise itself identifies the chapter it follows; the complete treatment of absorption and mastery is there, while this unit closes it in one sentence |
〔CSCD §117〕 Ito paraṃ | the next unit of this chapter at 〔CSCD §118〕 | the next unit’s opening sentence is Ito paresu pana vinīlakādīsupi—both places are headed by Ito but refer to different things (one to the procedure that follows, the other to the nine meditation subjects that follow); this section records the literal parallel |
VII. Transmission
This edition advances no claim in its apparatus about the author, transmission, or lineage of commentaries.