清淨道論 青瘀乃至骸骨九業處Visuddhimagga · Nine Meditation Subjects from the Livid through the Skeleton
九相承膨脹之範，只記各自的差別。而差別之中藏著一條律：取相各隨其穢——斑駁、流出、有孔、被食、間隔、傷口、如風吹赤幡之動搖；似相一律歸淨——增盛、止靜、圓滿。心把世界收進來時，把動盪也一併撫平了。
三條細誡各見人性毫釐：屍分散落不可親手觸摸——親狎由觸生，令他人置之或以杖挪近一指之間；白骨不許當白看——取其色即成白遍、取其厭逆方成不淨，業處之別不在物、在作意之門；似相應能生喜與悅——厭逆之修不以自苦為終點，因其引近行故。
論主在此罕見地現身：義注自說「十不淨無似相」又自說「相有二種」，他公開會通而宣告「我們思擇而說的於此才是恰當的」。
例證只一行：大帝須長老唯觀齒骨，全女身便以骨之聚性而現起——修熟了，觸目成觀。
The nine signs follow the template of the bloated and record only their respective distinctions. Within those distinctions lies one law: each learning sign follows its particular impurity—mottling, oozing, a hole, what is eaten, gaps, a wound, the movement of a red banner struck by the wind—while the counterpart signs all return to purity: prominence, stillness, wholeness. As the mind receives the world, it also smooths its turbulence.
Three detailed injunctions each disclose human nature at its finest grain. Do not touch scattered corpse parts with one’s own hand—familiarity arises through touch; have another person place them or draw them together with a staff, leaving one finger’s space. Do not see a skeleton as white—taking its color makes it the white kasiṇa, while taking its repulsiveness makes it foulness; the meditation subject is distinguished not by the thing but by the doorway of attention. The counterpart sign should produce joy and gladness—a foulness practice does not end in self-torment, because the sign conduces to access.
The Commentator appears here with unusual directness: the commentaries say both that “the ten kinds of foulness have no counterpart sign” and that “the sign is twofold”; he openly reconciles them and declares, “What we have stated after consideration is what is appropriate here.”
The illustration takes only one line: merely seeing the bones of a woman’s teeth, Mahātissa Thera sees her whole body as a mass of bones—when the practice has matured, whatever is seen becomes contemplation.
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 通則與青瘀乃至斬斫散擲六業處 〔CSCD §118〕
青瘀等諸業處
而在自此以後的青瘀等等當中：凡是以「取膨脹之不淨相的人，獨自無伴而往，念現前」等等方式，從往開始所說的那一切特相，都應當這樣了知——只要在各處把「膨脹」這一語隨其各各而轉換為「取青瘀之不淨相的人」、「取膿爛之不淨相的人」，其餘就依所說的方式，連同決擇與意趣〔皆同〕。
而這是其別——
於青瘀，應當轉起這樣的作意：「青瘀之厭逆、青瘀之厭逆。」而這裡的取相¹現起為斑駁之色；似相²則依增盛而現起。
於膿爛，應當轉起這樣的作意：「膿爛之厭逆、膿爛之厭逆。」而這裡的取相現起如同流出一般；似相則不動而止靜地現起。
斷壞，可以在戰場、或賊林、或墓地——凡是國王們令斬斫賊人之處——得到；或者也可以在林中為獅、虎所斫之人處得到。所以應當前往那樣的地方。如果〔屍身〕雖然落在各方，卻以一轉向就落入所行之境，這就好。若不落入，就不應當自己用手去觸摸——因為觸摸的人會生起親狎。所以應當令園民、或沙彌、或任何別人把它放在一處。若得不到〔人〕，就應當以曲棒或杖使它成一指之間而挪近。這樣挪近之後，應當轉起這樣的作意：「斷壞之厭逆、斷壞之厭逆。」其中的取相現起如同中間有孔一般；似相則現起為圓滿。
於食殘，應當轉起這樣的作意：「食殘之厭逆、食殘之厭逆。」而這裡的取相現起正如處處被食一般；似相則現起為圓滿。
散擲，也應當依斷壞所說的方式，令〔他人〕作或自己作成一指一指之間，而轉起這樣的作意：「散擲之厭逆、散擲之厭逆。」這裡的取相現起為間隔顯明；似相則現起為圓滿。
斬斫散擲，也是在斷壞所說那樣的地方可以得到。所以應當前往那裡，依所說的方式令〔他人〕作或自己作成一指一指之間，而轉起這樣的作意：「斬斫散擲之厭逆、斬斫散擲之厭逆。」而這裡的取相成為如同所現的傷口一般；似相則現起為圓滿。
§2 血塗・蟲聚・骨三業處 〔CSCD §118〕
血塗，可以在戰場等處受傷者的手足等被斫斷時、或破裂的癰疔等從其口流〔血〕之時得到。所以見到它時，應當轉起這樣的作意：「血塗之厭逆、血塗之厭逆。」而這裡的取相現起為如同風所吹的赤幡而動搖之相；似相則止靜地現起。
蟲聚，是在二三日過後、屍體從九個瘡口流出蟲之聚時而有的。再者，它在狗、野干、人、牛、水牛、象、馬、蟒等〔的屍〕上，就有那身量那麼大，如同米飯之聚而住。在那些當中，應當隨在何處都轉起這樣的作意：「蟲聚之厭逆、蟲聚之厭逆。」實在說，小乞食帝須長老³就是在黑長池內的象屍上相現起的。而這裡的取相現起如同動搖一般；似相則如同米飯之團而止靜地現起。
骨，是以「猶如看見棄置在墓地的身體成為骨鎖，有肉有血，為腱所連」等等方式，依種種類而說的。其中，凡是它被棄置之處，就依先前的方式前往那裡，周遍依石等等而作成有相、有所緣，依自性之相而觀察「這是骨」，然後依色等等以十一種行相取相。
§3 骨之十一種取相 〔CSCD §119〕
而它以色而觀為「是白的」時，相並不現起，卻成為與白遍⁴相雜。所以應當唯以厭逆而觀「骨」。「相」在這裡是手等的名稱⁵。所以應當依手、足、頭、胸、臂、腰、股、脛而以相確定。而應當依長、短、圓、方、小、大而以形確定。方位與位置就如所說的方式。應當依一一骨的邊際而以界限確定；而在此中凡是明顯而現起的，就取它而達到安止。而應當依一一骨的低處與高處，而以低處、以高處確定。也應當依處所而確定：「我在低處，骨在高處；我在高處，骨在低處。」而應當依二骨相接之處，以節確定。應當唯依諸骨之間，以間隙確定。而在一切處都應當運智，以周遍確定：「在這個地方有這個骨。」即使這樣相仍不現起，也應當把心安立在額骨上。
§4 通於前九・義注二說之會通與結頌 〔CSCD §120〕
而正如在此〔骨〕中一樣，這以十一種而取相，於自此以前的蟲聚等等，也應當依其所應而記取。而且這個業處，於全骨鎖也成就，於一骨也成就。所以在那些當中，應當隨在何處都以十一種取相，而轉起這樣的作意：「骨之厭逆、骨之厭逆。」所說的「這裡取相與似相是同樣的」，那是就一骨而言為恰當。至於在骨鎖，取相現起時是有間隙性，似相則以圓滿性為恰當。而且，即使在一骨，取相也應當是可憎可畏的，似相則應當是能生喜與悅的——因為它引近行⁶的緣故。
而在這個場合，諸義注中所說的，乃是給了它的門而說的⁷。實在說，在那裡雖然說了「於四梵住與十不淨中沒有似相。因為在諸梵住中唯破界⁸就是相；而在十不淨中，作了無分別之後，唯於厭逆性所見的才叫作相」，可是隨即又緊接著說了「這裡的相有二種：取相與似相。取相現起為醜陋、可憎、可畏的」等等。所以，我們思擇而說的，於此才是恰當的。
再者，大帝須長老⁹由於唯觀齒骨，全女身便以骨之聚性而現起等等——這些在此中就是例證。
如是諸不淨——具淨德者、為千眼者¹⁰所讚之譽者， 即十力者¹¹所說的，各為一禪之因。 這樣知道了那些〔不淨〕以及它們的這修習之法以後， 關於它們，還應當更了知這雜論。
註
¹ 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。
² 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；於不淨業處，似相則不現可怖之貌。
³ 小乞食帝須長老（Cūḷapiṇḍapātika-Tissatthera）：本篇所舉之事例，論唯繫其名而不展其議。
⁴ 白遍（odātakasiṇa）：十遍之一，取白色為所緣；其修法在〈餘遍〉一品。骨若以白色而觀，便與此遍相雜，故唯以厭逆而觀。
⁵ 「相」在這裡是手等的名稱：本篇之「以相」與前篇不同——前篇之「以相」遮女相男相而取年之三時，此篇之「以相」則論自釋為手足等身分之名。一語二用，論自標其異。
⁶ 近行（upacāra）：近行定，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。
⁷ 給了它的門而說的（dvāraṃ datvā vuttaṃ）：謂諸義注之前說乃就一義而開其門，非究竟之判。
⁸ 破界（sīmāsambheda）：梵住修習中自他、親怨等界限之破除；其全說在〈梵住〉一品。
⁹ 大帝須長老（Mahātissatthera）：本篇所舉之事例，論唯繫其名而不展其議；本品末篇復舉此事而繫其住處。
¹⁰ 千眼者（dasasatalocana）：即帝釋；結頌以之為稱歎世尊者。
¹¹ 十力者（dasabala）：世尊之德名，謂具十種智力者。
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 General Rule and the Six Meditation Subjects from the Livid through the Hacked-and-Scattered 〔CSCD §118〕
The Livid and the Other Meditation Subjects
As for the livid and the rest from this point onward, all the characteristics stated beginning with going—by the method that starts, “One who takes up the foulness sign of the bloated goes alone, without a companion, with mindfulness established,” and so forth—should be understood in the same way. At each point, one need only replace the word “bloated,” as appropriate, with “one who takes up the foulness sign of the livid,” “one who takes up the foulness sign of the festering,” and so on; the rest follows the method already stated, together with its analysis and purport.
The distinctions are these—
For the livid, the attention “Repulsiveness of the livid, repulsiveness of the livid” should be set in motion. Here the learning sign¹ appears as mottled color, while the counterpart sign² appears according to what is most prominent.
For the festering, the attention “Repulsiveness of the festering, repulsiveness of the festering” should be set in motion. Here the learning sign appears as though oozing, while the counterpart sign appears motionless and settled.
The cut-up may be obtained on a battlefield, in a robbers’ forest, or at a charnel ground—wherever kings have robbers cut down—or it may be obtained in a forest where a person has been torn apart by lions or tigers. One should therefore go to such a place. If, although the parts of the corpse have fallen in different directions, they enter the practitioner’s range with a single advertence, that is good. If they do not, one should not touch them with one’s own hand, for a person who touches them develops familiarity. One should have a park attendant, a novice, or anyone else place them together in one place. If no one can be obtained, one should use a crooked stick or staff to draw them together with a space of one finger between them. Having drawn them together in this way, one should set in motion the attention “Repulsiveness of the cut-up, repulsiveness of the cut-up.” Here the learning sign appears as though there were a hole in the middle, while the counterpart sign appears whole.
For the gnawed, the attention “Repulsiveness of the gnawed, repulsiveness of the gnawed” should be set in motion. Here the learning sign appears just as though it had been eaten here and there, while the counterpart sign appears whole.
The scattered too should be arranged, or one should oneself arrange it, according to the method stated for the cut-up, leaving one finger’s space between each part; then the attention “Repulsiveness of the scattered, repulsiveness of the scattered” should be set in motion. Here the learning sign appears with the gaps clearly evident, while the counterpart sign appears whole.
The hacked-and-scattered too may be obtained in places of the kind stated for the cut-up. One should therefore go there and, according to the method stated, have it arranged—or oneself arrange it—with one finger’s space between each part; then the attention “Repulsiveness of the hacked-and-scattered, repulsiveness of the hacked-and-scattered” should be set in motion. Here the learning sign becomes like a wound-opening that is visible, while the counterpart sign appears whole.
§2 The Three Meditation Subjects of the Blood-Smeared, the Worm-Infested, and the Skeleton 〔CSCD §118〕
The blood-smeared may be obtained on a battlefield or the like when the hands, feet, or other parts of a wounded person have been cut off, or when blood flows from the opening of a burst boil or abscess. On seeing it, one should set in motion the attention “Repulsiveness of the blood-smeared, repulsiveness of the blood-smeared.” Here the learning sign appears with the aspect of motion, like a red banner struck by the wind, while the counterpart sign appears settled.
The worm-infested occurs after two or three days, when clusters of worms flow from the corpse’s nine wound-openings. Moreover, on the corpse of a dog, jackal, human, cow, buffalo, elephant, horse, python, or the like, it remains as large as the body, like a heap of rice. On whichever of these it is found, the attention “Repulsiveness of the worm-infested, repulsiveness of the worm-infested” should be set in motion. Indeed, the sign arose for Cūḷapiṇḍapātika Tissa Thera³ on the corpse of an elephant in the Black Long Pool. Here the learning sign appears as though moving, while the counterpart sign appears settled, like a ball of rice.
The skeleton is stated in various forms by the method beginning, “As though one were to see a body discarded in a charnel ground, become a chain of bones, with flesh and blood, bound by sinews.” Wherever it has been discarded, one should go there by the method already stated; after making the place possessed of a sign and an object all around by means of stones and the rest, one should observe according to the intrinsic sign, “This is a skeleton,” and then take the sign in eleven ways, beginning with color.
§3 The Eleven Ways of Taking the Sign of a Skeleton 〔CSCD §119〕
When one observes it by color as “white,” the sign does not appear; instead it becomes mixed up with the white kasiṇa.⁴ One should therefore observe simply “skeleton,” by way of repulsiveness. “Characteristic” here is a name for the hand and the rest.⁵ Thus one should define it by characteristic according to hand, foot, head, chest, arm, waist, thigh, and shin. One should define it by shape as long, short, round, square, small, or large. Direction and location are as already stated. One should define it by delimitation according to the boundary of each individual bone; among them, whichever appears clearly should be taken and brought to absorption. One should define it as low or high according to the low and high place of each bone. It should also be defined by location: “I am below and the bone is above; I am above and the bone is below.” One should define it by joints according to where two bones meet, and define it by gaps solely according to the spaces between the bones. In every place, one should apply knowledge and define it all around: “In this place is this bone.” If the sign still does not appear even in this way, one should establish the mind on the forehead bone.
§4 Application to the Preceding Nine, Reconciliation of Two Commentary Positions, and Concluding Verses 〔CSCD §120〕
Just as in this case of the skeleton, so too in the preceding cases beginning with the worm-infested the sign should be apprehended in eleven ways, as applicable. This meditation subject succeeds with a whole chain of bones and also with a single bone. Whichever is used, the sign should be taken in eleven ways and the attention “Repulsiveness of the skeleton, repulsiveness of the skeleton” should be set in motion. The statement that “here the learning sign and the counterpart sign are the same” is appropriate when speaking of a single bone. In the case of a chain of bones, the learning sign appropriately appears with gaps, while the counterpart sign appears whole. Moreover, even with a single bone the learning sign should be disgusting and frightening, while the counterpart sign should produce joy and gladness—because it conduces to access.⁶
What is said in the commentaries at this point was said after giving it a doorway.⁷ For although they state, “There is no counterpart sign in the four divine abodes or the ten kinds of foulness. In the divine abodes, only breaking the boundaries⁸ is the sign; and in the ten kinds of foulness, after making no distinctions, only what is seen in its repulsive condition is called the sign,” immediately afterward they also state, “Here the sign is twofold: the learning sign and the counterpart sign. The learning sign appears deformed, disgusting, and frightening,” and so forth. Therefore what we have stated after consideration is what is appropriate here.
Moreover, the fact that the whole body of a woman appeared as a mass of bones to Mahātissa Thera⁹ merely from his observing the bones of her teeth, and similar cases, are illustrations here.
Thus these kinds of foulness—the Possessor of Pure Qualities, whose fame is praised by the Thousand-Eyed One,¹⁰ The Possessor of the Ten Powers¹¹ taught them, each a cause of one absorption. Having thus known them and this method of their development, One should further understand this Miscellany Discussion concerning them.
Notes
¹ 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.
² Counterpart sign (paṭibhāganimitta): the concentration sign that appears when the learning sign has been purified. It has neither color nor shape and is born solely from the perception of one who has obtained concentration; in a foulness meditation subject, the counterpart sign does not display a frightening appearance.
³ Cūḷapiṇḍapātika Tissa Thera: an example named in this unit; the treatise gives only his name and does not develop the account.
⁴ White kasiṇa (odātakasiṇa): one of the ten kasiṇas, with white as its object; its method of cultivation is given in the chapter on the remaining kasiṇas. If the skeleton is observed as white, it becomes mixed up with this kasiṇa, so it is to be observed only by way of repulsiveness.
⁵ “Characteristic” here is a name for the hand and the rest: the phrase “by characteristic” has a different use here from the preceding unit. There it excludes the characteristics of female and male and takes the three periods of age; here the treatise itself explains it as a name for bodily parts such as hands and feet. One expression has two uses, and the treatise itself marks the distinction.
⁶ Access (upacāra): access concentration, 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.
⁷ “Said after giving it a doorway” (dvāraṃ datvā vuttaṃ): the earlier statement of the commentaries opens a doorway through one aspect; it is not an ultimate determination.
⁸ Breaking the boundaries (sīmāsambheda): the dissolution of boundaries between self and other, friend and enemy, and so on in the development of the divine abodes. Its full exposition appears in the chapter on the divine abodes.
⁹ Mahātissa Thera: an example named in this unit; the treatise gives only his name and does not develop the account. The final unit of this chapter cites the incident again and identifies his residence.
¹⁰ Thousand-Eyed One (dasasatalocana): Sakka. The concluding verse names him as the one who praises the Buddha.
¹¹ Possessor of the Ten Powers (dasabala): an epithet of the Buddha, meaning one who possesses the ten powers of knowledge.
九相承一範而各記其別：取相各隨其穢、似相一律歸淨——連骨都不許看成白的
大局 — 承範而說差別
膨脹之範本既立（前一單元），九相唯說其別——與第 5 品餘遍承地遍同一體例：換一個名、記其取相似相之異，餘皆如前。本單元三段走完九相（青瘀・膿爛・斷壞・食殘・散擲・斬斫散擲 §1；血塗・蟲聚・骨 §2–§3），末段會通義注二說並以結頌收（§4）。通讀之眼放在一張對照表上：九相之取相各隨其穢（斑駁、流出、有孔、被食、間隔、傷口、動搖），似相則一律歸於圓滿與止靜——與膨脹相「似相如飽食而臥之人」同一律則。〔所見〕
§01 通則與青瘀乃至斬斫散擲六業處 → 白話 §1
通則一句：自往以下一切特相皆同，唯「膨脹」隨處轉換其名。六相之別：青瘀——取相斑駁之色、似相依增盛現起；膿爛——取相如流出、似相不動止靜；斷壞——於戰場、賊林、刑場、或獅虎所斫處得之，不落入所行之境時不可親手觸摸（觸則生親狎），令園民沙彌他人置於一處、或以曲棒挪近成一指之間——取相如中間有孔、似相圓滿；食殘——取相處處被食、似相圓滿；散擲——依斷壞之式作一指一指之間——取相間隔顯明、似相圓滿；斬斫散擲——取相如所現之傷口、似相圓滿（白話 §1）。〔讀法〕「不可親手觸摸」之誡精到心理毫釐：親狎由觸生——厭逆業處最忌與所緣生出熟稔。而「一指之間」的擺置又見另一面：破損之相要保持可辨的整體，間距是給觀留的縫。
§02 血塗・蟲聚・骨三業處 → 白話 §2
血塗——戰場傷者或破癰流血處得之：取相如風吹赤幡而動搖、似相止靜。蟲聚——二三日後九瘡口流蟲之時；於狗野干人牛水牛象馬蟒之屍上如米飯之聚——小乞食帝須長老即於黑長池內象屍上相現起：取相如動搖、似相如米飯之團止靜。骨——依種種類（骨鎖有肉有血為腱所連、乃至一骨）；於棄置處依前式設樁、依自性之相觀「這是骨」、以十一行相取相（白話 §2）。〔讀法〕動與靜之律至此三見（血幡動→止、蟲聚動→止；與餘遍水火風之取相動、似相止同一家法）：取相是世界的樣子，似相是心的樣子——世界動盪，入定之心不動。蟲聚一目連畜屍也算——所緣之界寬到「隨在何處」。
§03 骨之十一種取相 → 白話 §3
骨之取相有一獨誡：以色觀「是白的」則相不現起、而與白遍相雜——應唯以厭逆而觀「骨」。「相」在此篇轉義為手足頭胸臂腰股脛之名（與前篇遮男女相之用不同，論自標其異）；以形依長短圓方小大；界限依一一骨之邊際（明顯現起者即取之而達安止）；低處高處依骨亦依處所；節依二骨相接、間隙依諸骨之間；周遍運智——猶不現者，把心安立在額骨上（白話 §3）。〔讀法〕「白骨不許當白看」是業處分際的教科書案例：同一所緣，取其色即成色遍、取其厭逆方成不淨——業處之別不在物，在作意之門。額骨為最後落點，與膨脹之「腹端」同一手法：搜索不果，鎖定最顯著處。
§04 通於前九・義注二說之會通與結頌 → 白話 §4
十一種取相通用於前諸相；骨於全骨鎖成就、於一骨亦成就。「取相與似相同樣」之說唯於一骨恰當；骨鎖則取相有間隙性、似相圓滿性。即使一骨，取相亦應可憎可畏、似相則應能生喜悅——因其引近行故。義注二說之會通：前說「十不淨中無似相」乃「給了它的門而說」（就一義開門，非究竟之判）——因其隨即自說「這裡的相有二種」；故論主思擇而立二相之說。例證：大帝須長老唯觀齒骨，全女身便以骨之聚性而現起。結頌：十不淨為千眼者所讚之十力者所說，各為一禪之因；知其修法已，更應了知雜論（白話 §4）。〔讀法〕本節有兩處難得的「論主現身」：一是公開會通義注的自相矛盾並宣告「我們思擇而說的於此才是恰當的」——傳統之內的批判性讀法示範；二是大帝須長老之例——路上一瞥齒骨、全身化為骨聚，這是十一種取相修熟之後「觸目成觀」的極致，也預告了本品末單元將再敘此事。〔所見〕
給一般讀者
本單元最堪玩味的是那條貫穿九相的律則：取相各隨其穢，似相一律歸淨——斑駁歸增盛、流動歸止靜、破碎歸圓滿。心把世界收進來時，把動盪也一併撫平了。三條細誡各有其人性洞見：不可親手觸摸（親狎由觸生）、白骨不許當白看（作意之門決定業處）、似相應能生喜悅（厭逆之修不以自苦為終點）。大帝須長老一瞥齒骨而見骨聚的公案，此處初見、品末再敘——留意它。雜論收品，在下一單元。
想讀本單元全文：白話 §1–§4 即通則與九相各自之取相似相、斷壞之挪置法、蟲聚與長老之例、骨之十一種取相與白遍之誡、義注會通、大帝須之例與結頌的全段逐段全譯。
Nine signs follow one template while each records its own distinction: every learning sign follows its particular impurity, every counterpart sign returns to purity—even a skeleton must not be seen as white
The Big Picture — Following the Template and Stating the Distinctions
Once the template of the bloated has been established in the preceding unit, only the distinctions of the other nine signs are stated—exactly the same expository method by which the chapter on the remaining kasiṇas follows the earth kasiṇa: change the name, record the distinction between the learning and counterpart signs, and understand the rest as before. This unit completes the nine signs in three stages (livid, festering, cut-up, gnawed, scattered, and hacked-and-scattered in §1; blood-smeared, worm-infested, and skeleton in §§2–3), then reconciles two commentary positions and closes with verses (§4). Read the whole unit through a single comparative table: each learning sign follows its particular impurity—mottling, oozing, a hole, what is eaten, gaps, a wound, movement—while the counterpart signs all return to wholeness and stillness. This is the same principle as the counterpart sign of the bloated, “like a person lying down after eating his fill.” 〔Observation〕
§01 General Rule and the Six Meditation Subjects from the Livid through the Hacked-and-Scattered → Vernacular §1
The general rule is one sentence: every characteristic from going onward is the same; only the word “bloated” is replaced in each place by the appropriate name. The distinctions of the six are these. Livid—the learning sign is mottled color, while the counterpart sign appears according to what is most prominent. Festering—the learning sign appears as though oozing, while the counterpart sign is motionless and settled. Cut-up—it is obtained on a battlefield, in a robbers’ forest, at an execution ground, or where someone has been torn apart by lions or tigers. When it does not enter the practitioner’s range, one must not touch it with one’s own hand (touch gives rise to familiarity); a park attendant, novice, or another person places the parts together, or one draws them together with a crooked stick, leaving a finger’s space—the learning sign is like a hole in the middle, and the counterpart sign is whole. Gnawed—the learning sign appears eaten here and there, and the counterpart sign is whole. Scattered—it is arranged as with the cut-up, with one finger’s space between the parts—the learning sign displays the gaps clearly, and the counterpart sign is whole. Hacked-and-scattered—the learning sign is like a visible wound-opening, and the counterpart sign is whole (Vernacular §1). 〔Reading〕The injunction against touching the corpse with one’s own hand is precise to the finest degree of psychology: familiarity arises through touch—in a foulness meditation subject, familiarity with the object is the very thing to avoid. Yet the placement at “one finger’s space” shows the other side: a damaged form must retain a discernible whole, and the interval leaves room for contemplation.
§02 The Three Meditation Subjects of the Blood-Smeared, the Worm-Infested, and the Skeleton → Vernacular §2
Blood-smeared—obtained where a wounded person lies on a battlefield or where a burst abscess bleeds: the learning sign moves like a red banner struck by the wind, and the counterpart sign is settled. Worm-infested—two or three days afterward, when worms flow from the nine wound-openings; on the corpse of a dog, jackal, human, cow, buffalo, elephant, horse, or python they remain like a heap of rice. Cūḷapiṇḍapātika Tissa Thera obtained the sign on an elephant’s corpse in the Black Long Pool: the learning sign appears to move, and the counterpart sign is settled like a ball of rice. Skeleton—in its various forms (a chain of bones with flesh and blood, bound by sinews, down to a single bone); at the place where it was discarded, set markers according to the preceding method, observe by its intrinsic sign, “This is a skeleton,” and take the sign in eleven ways (Vernacular §2). 〔Reading〕The law of movement and stillness has now appeared three times (the blood-banner moves and then rests; the mass of worms moves and then rests; compare the moving learning signs and still counterpart signs of the water, fire, and air kasiṇas): the learning sign is the world’s appearance; the counterpart sign is the mind’s appearance—the world moves, while the mind in concentration does not. The single list for the worm-infested includes animal corpses as well: the domain of the object extends to “wherever it may be.”
§03 The Eleven Ways of Taking the Sign of a Skeleton → Vernacular §3
Taking the sign of a skeleton carries one unique warning: if one observes by color, “It is white,” the sign does not appear and instead becomes mixed up with the white kasiṇa—one should observe only “skeleton,” by way of repulsiveness. “Characteristic” shifts meaning in this unit to the names of hand, foot, head, chest, arm, waist, thigh, and shin (different from its use in the preceding unit to exclude female and male characteristics, a distinction the treatise itself marks). Shape is defined by long, short, round, square, small, and large; delimitation by the boundary of each bone (take whichever appears clearly and bring it to absorption); low and high according both to the bone and to one’s location; joints where two bones meet; gaps between the bones; and all-around by applying knowledge. If it still does not appear, establish the mind on the forehead bone (Vernacular §3). 〔Reading〕“Do not see white bones as white” is a textbook case of the boundary between meditation subjects: with the same object, taking its color makes it a color kasiṇa, while taking its repulsiveness makes it foulness—the meditation subject is distinguished not by the thing but by the doorway of attention. The forehead bone is the final landing place, the same method as the “tip of the belly” for the bloated: when searching yields nothing, lock onto the most conspicuous place.
§04 Application to the Preceding Nine, Reconciliation of Two Commentary Positions, and Concluding Verses → Vernacular §4
The eleven ways of taking the sign apply to the preceding signs as appropriate. The skeleton succeeds with a whole chain of bones and with a single bone. The statement that “the learning sign and the counterpart sign are the same” is appropriate only for a single bone; with a chain of bones, the learning sign has gaps while the counterpart sign is whole. Even with a single bone, the learning sign should be disgusting and frightening, while the counterpart sign should produce joy and gladness—because it conduces to access. The two commentary positions are reconciled as follows: the earlier statement, “There is no counterpart sign in the ten kinds of foulness,” was “said after giving it a doorway” (opening through one aspect, not an ultimate determination), because immediately afterward it says, “Here the sign is twofold.” The Commentator therefore considers the matter and establishes the account of two signs. The illustration is Mahātissa Thera: merely seeing the bones of a woman’s teeth, he saw her whole body as a mass of bones. The concluding verses state that the ten kinds of foulness were taught by the Possessor of the Ten Powers praised by the Thousand-Eyed One, each as the cause of one absorption; after knowing their method of cultivation, one should understand the Miscellany Discussion (Vernacular §4). 〔Reading〕The Commentator appears in person twice in this section. First, he openly reconciles a self-contradiction in the commentaries and declares that “what we have stated after consideration is what is appropriate here”—a demonstration of critical reading from within the tradition. Second comes the incident of Mahātissa Thera: one glimpse of the bones of the teeth and the whole body becomes a mass of bones. This is the extreme point at which the elevenfold taking of the sign has matured into “whatever is seen becomes contemplation,” and it anticipates the same incident’s return in the chapter’s final unit. 〔Observation〕
For the General Reader
What most rewards attention in this unit is the law running through the nine signs: each learning sign follows its particular impurity, while every counterpart sign returns to purity—mottling returns to prominence, movement to stillness, brokenness to wholeness. As the mind receives the world, it also smooths its turbulence. Three detailed injunctions each show an exact insight into human nature: do not touch with one’s own hand (familiarity arises through touch); do not see a skeleton as white (the doorway of attention determines the meditation subject); and the counterpart sign should produce joy and gladness (a foulness practice does not end in self-torment). The case of Mahātissa Thera seeing a mass of bones in a single glimpse of the teeth appears first here and again at the chapter’s close—watch for it. The Miscellany Discussion closes the chapter in the next unit.
To read this unit in full: Vernacular §§1–4 is the complete paragraph-by-paragraph translation of the general rule; the learning and counterpart signs for each of the nine; the method of arranging the cut-up; the worm-infested and the elder’s example; the eleven ways of taking the sign of a skeleton and the warning about the white kasiṇa; the reconciliation of the commentary positions; Mahātissa Thera’s example; and the concluding verses.
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 1 個，即本篇之科題 ### Vinīlakādikammaṭṭhānāni（青瘀等諸業處）。科題與本篇之全幅同度——本篇即該科之全。本品四科題之中唯此一作複數（-kammaṭṭhānāni），前單元之第二科作單數（-kammaṭṭhānaṃ），本目誌其字面之實。
段號域 譯底欄之段號自〔CSCD §118〕至〔CSCD §120〕，實落段號 3 個，號序連續無缺。本篇於譯底欄之幅為 7,232 位元組，為本品三單元之中者。
九業處之列與其詳略 本篇以一科而該十不淨之後九——vinīlaka（青瘀）至 aṭṭhika（骨）。論於首段立通則：前篇膨脹業處所說之往之法乃至十一種取相，於此九者唯易其名而全用之（uddhumātakapadamattaṃ parivattetvā——唯轉膨脹一語）。其後逐一唯出其別（Ayaṃ⋯pana viseso –），凡三事：誦語・取相・似相。九者之幅逐一實測：青瘀 264 位元組・膿爛 218・斷壞 847・食殘 239・散擲 307・斬斫散擲 384・血塗 443・蟲聚 620・骨 458＋〔CSCD §119〕之全 1,137——骨一目之詳為九者之最，斷壞次之。
骨之獨詳與其由 九者之中唯骨具足十一種取相之逐一重釋（〔CSCD §119〕），餘八皆止於三事。其由在論自標之一句：Taṃ pana vaṇṇato setanti olokentassa na upaṭṭhāti, odātakasiṇasambhedo hoti.——骨若以白色觀之則與白遍相雜而相不現，故必以厭逆而觀。此為十不淨與十遍交界之唯一處，本目誌其實。
論主之自斷一處 〔CSCD §120〕之末，論舉義注二說之相違（其一云十不淨無似相，其二云有取相與似相二種），而以 Tasmā yaṃ vicāretvā avocumha, idamevettha yuttaṃ. 自斷——「故吾人所思擇而說者，於此為是」。此為本品之中論主明用第一人稱複數（avocumha）而自定其說之唯一處。本目逐字錄其位而不代評其所判。
前後接點 前承本品首單元：本篇首句作 Ito paresu pana vinīlakādīsupi yaṃ taṃ ''uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā''tiādinā nayena gamanaṃ ādiṃ katvā lakkhaṇaṃ vuttaṃ——論自標其為「自此以後之諸者」（Ito paresu），並逐字引前單元所引義注文之首句以指其所承。後接本品末單元：本篇之末為十不淨之結頌 4 行，其末句作 pakiṇṇakakathāpi viññeyyā——頌自標其次之科為雜論，末單元之科題即 ### Pakiṇṇakakathā。
結頌之對讀 本篇之結頌 4 行與前品餘遍之結頌 7 行後半逐字全同（Evaṃ tāni ca tesañca, bhāvanānayamimaṃ viditvāna; 與 Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā.），唯前半易其目——彼作 Iti⋯kasiṇāni dasabalo,／Dasa yāni avoca sabbadhammadaso;／Rūpāvacaramhi catukkapañcakajjhānahetūni.（三行），此作 Iti asubhāni subhaguṇo, dasasatalocanena thutakitti;／Yāni avoca dasabalo, ekekajjhānahetunīti.（二行）。二品之結頌同式而異目，二品之末皆以此頌引其雜論之科。本欄誌其對而不代裁。
movement 品夾《總覽》繫本單元於 §B〈青瘀乃至骸骨九業處〉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）・odātakasiṇa（白遍）・kammaṭṭhāna（業處）・nimitta（相）・uggahanimitta（取相）・paṭibhāganimitta（似相）・upacāra（近行）・appanā（安止）・manasikāra（作意）・brahmavihāra（梵住）・sīmāsambheda（破界）・pītisomanassa（喜與悅）・vaṇṇato／saṇṭhānato／disato／okāsato／paricchedato（以色／以形／以方位／以位置／以界限）・bībhaccha（可憎）・sīvathika（墓地）・aṭṭhisaṅkhalikā（骨鎖）・liṅga（相）。以下唯列本篇新出者。
通則與九業處之別〔CSCD §118〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| uddhumātakapadamatta | 唯膨脹一語 | 通則之樞；九者唯易此一語而餘皆同前 | 〔CSCD §118〕 |
| parivattetvā | 轉之 | 同上之動詞 | 〔CSCD §118〕 |
| savinicchayādhippāya | 具決擇與意趣 | 通則之收；前篇之決擇與意趣於此九者皆準用 | 〔CSCD §118〕 |
| viseso | 其別 | 九者逐一之開語（Ayaṃ⋯pana viseso –）；本篇 1 見而總領其九 | 〔CSCD §118〕 |
| paṭikkūla | 厭逆 | 九者誦語之共綴（vinīlakapaṭikkūlaṃ 等）；本篇 -paṭikkūl- 之族 20 見——九者之誦語各疊用二見（合 18），另 paṭikkūlavaseneva（骨當以厭逆觀）與 paṭikkūlabhāveyeva（所引義注語）各 1 見；九者不漏 | 〔CSCD §118〕 |
| kabarakabaravaṇṇa | 斑駁之色 | 青瘀取相之相 | 〔CSCD §118〕 |
| ussadavasena | 依增盛 | 青瘀似相之相；與前品水遍作意之語同形而位異（彼為置心於施設法之法，此為似相現起之相）；其讀從業處之品既立之 ussada＝增盛 | 〔CSCD §118〕 |
| paggharanta | 流出者 | 膿爛取相之相 | 〔CSCD §118〕 |
| niccalaṃ sannisinnaṃ | 不動而止靜 | 膿爛似相之相 | 〔CSCD §118〕 |
| yuddhamaṇḍala | 戰場 | 斷壞・血塗二業處所得之處；本篇 2 見 | 〔CSCD §118〕 |
| corāṭavi | 賊林 | 斷壞所得之處 | 〔CSCD §118〕 |
| sīhabyagghehi chinnapurisaṭṭhāna | 為獅虎所斫者之處 | 同上；於林中所得 | 〔CSCD §118〕 |
| ekāvajjana | 一轉向 | 斷壞取相之要；散在諸方而一轉向即入所行境者為善 | 〔CSCD §118〕 |
| vissāsa | 親狎 | 自手觸屍之失；Parāmasanto hi vissāsaṃ āpajjati | 〔CSCD §118〕 |
| ārāmika・samaṇuddesa | 園民・沙彌 | 代為聚屍者 | 〔CSCD §118〕 |
| ekaṅgulantara | 一指之間 | 斷壞・散擲・斬斫散擲三業處聚屍之量；本篇 3 見（後二作 aṅgulaṅgulantaraṃ） | 〔CSCD §118〕 |
| pahāramukha | 傷口 | 斬斫散擲取相之相 | 〔CSCD §118〕 |
| laddhappahāra | 受傷者 | 血塗所得之處之一 | 〔CSCD §118〕 |
| bhinnagaṇḍapīḷaka | 破裂之癰疔 | 同上之二 | 〔CSCD §118〕 |
| rattapaṭākā | 赤幡 | 血塗取相之喻依；vātappahatā viya rattapaṭākā calamānākāraṃ | 〔CSCD §118〕 |
| dvīhatīhaccaya | 二三日之經過 | 蟲聚之時 | 〔CSCD §118〕 |
| vaṇamukha | 瘡口 | 蟲之所出；kuṇapassa navahi vaṇamukhehi（屍之九瘡口） | 〔CSCD §118〕 |
| kimirāsi | 蟲之聚 | 同上之相 | 〔CSCD §118〕 |
| sālibhattarāsi・sālibhattapiṇḍa | 米飯之聚・米飯之團 | 蟲聚之二喻依（一狀其住、一狀其似相） | 〔CSCD §118〕 |
| soṇasiṅgālamanussagomahiṃsahatthiassaajagara | 狗・野干・人・牛・水牛・象・馬・蟒 | 蟲聚所得之八種屍 | 〔CSCD §118〕 |
| ekādasahākāra | 十一種行相 | 骨之取相；與前篇之十一種取相同數，其目見〔CSCD §119〕 | 〔CSCD §118〕 |
骨之十一種取相〔CSCD §119〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| odātakasiṇasambheda | 與白遍相雜 | 骨不得以白色觀之由；十不淨與十遍交界之唯一處 | 〔CSCD §119〕 |
| liṅgato | 以相 | 骨之第二取相；論自釋其義曰 Liṅganti idha hatthādīnaṃ nāmaṃ（此中相者，手等之名）——與前單元〔CSCD §110〕之 Liṅgato pana itthiliṅgaṃ vā purisaliṅgaṃ vā 一形二位而論自標其異，本欄誌其實以俟來哲 | 〔CSCD §119〕 |
| hatthapādasīsaurabāhukaṭiūrujaṅghā | 手・足・頭・胸・臂・腰・腿・脛 | liṅgato 之所定；論以八名代前單元之男女二相 | 〔CSCD §119〕 |
| dīgharassavaṭṭacaturassakhuddakamahanta | 長・短・圓・方・小・大 | saṇṭhānato 之所定 | 〔CSCD §119〕 |
| pariyanta | 邊際 | paricchedato 之所定；一一骨之邊際 | 〔CSCD §119〕 |
| ninnaṭṭhānathalaṭṭhāna | 低處與高處 | ninnato・thalato 之所定 | 〔CSCD §119〕 |
| ghaṭitaghaṭitaṭṭhāna | 相接之處 | sandhito 之所定；二骨相接處 | 〔CSCD §119〕 |
| antara | 間隙 | vivarato 之所定；諸骨之間 | 〔CSCD §119〕 |
| nalāṭaṭṭhi | 額骨 | 諸相俱不現時所當置心之處 | 〔CSCD §119〕 |
通於前九・二說之會通與結頌〔CSCD §120〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| yujjamānavasena | 依其所應 | 十一種取相通用於前九者之律 | 〔CSCD §120〕 |
| sakalāyapi aṭṭhikasaṅkhalikāya ekasmimpi aṭṭhike | 於全骨鎖亦於一骨 | 骨業處之二所依；Idañca pana kammaṭṭhānaṃ⋯sampajjati | 〔CSCD §120〕 |
| vivaratā | 有間隙性 | 骨鎖取相之相 | 〔CSCD §120〕 |
| paripuṇṇabhāva | 圓滿性 | 骨鎖似相之相 | 〔CSCD §120〕 |
| bhayānaka | 可畏 | 取相之相；與 bībhaccha（可憎）並舉 | 〔CSCD §120〕 |
| upacārāvahatta | 引近行故 | 似相所以生喜悅之由 | 〔CSCD §120〕 |
| dvāraṃ datvā | 與其門而〔說〕 | 論會通義注二說之樞語；謂前說乃約一義而開其門 | 〔CSCD §120〕 |
| sīmasambheda | 破界 | 義注所引；梵住之相唯破界。本篇之形作 sīmasambhedoyeva（sīma- 短音）而梵住之品既立之形作 sīmāsambheda（sīmā- 長音）——同名而二處之形異，本欄從既立之讀而誌其形，見目三 | 〔CSCD §120〕 |
| nibbikappa | 無分別 | 義注之語；於十不淨唯以厭逆而見之相即是相 | 〔CSCD §120〕 |
| avocumha | 吾人所說 | 論主自斷之語；本品三單元之中唯此 1 見 | 〔CSCD §120〕 |
| dantaṭṭhikamattāvalokana | 唯觀齒骨 | 大帝須長老之事；由觀齒骨而見全女身為骨聚 | 〔CSCD §120〕 |
| aṭṭhisaṅghātabhāva | 骨之聚性 | 同上之所見 | 〔CSCD §120〕 |
| nidassana | 例證 | 事例之定位；upaṭṭhānādīni cettha nidassanānīti | 〔CSCD §120〕 |
| subhaguṇa | 淨德者 | 結頌中世尊之稱 | 〔CSCD §120〕 |
| dasasatalocana | 千眼〔者〕 | 結頌之語；稱歎世尊者 | 〔CSCD §120〕 |
| thutakitti | 所讚之譽 | 同上 | 〔CSCD §120〕 |
| ekekajjhānahetu | 各為一禪之因 | 十不淨之果之總標；與前品結頌之 catukkapañcakajjhānahetūni（為四五禪之因）相對——十遍通四五禪而十不淨唯初禪 | 〔CSCD §120〕 |
須併觀之三處 ①九不淨之名逐名由既立之讀承之（青瘀・膿爛・斷壞・食殘・散擲・斬斫散擲・血塗・蟲聚・骨），本目不重立。唯蟲聚一名之形與業處之品之列不同（本篇作 Puḷavakaṃ，彼作 puḷuvaka），見前單元目三①與本檔目三②。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；本篇之十一種取相除此五與 liṅgato 外，尚有 sandhito・vivarato・ninnato・thalato・samantato 五語，其讀於前單元新提，本目不重立。③Mahātissatthera（大帝須長老）之名於地遍之品之踊躍喜事例既立作「滿林住大帝須長老」（Puṇṇavallikavāsī Mahātissa-tthera），而本篇之大帝須長老不繫住處，末單元則繫之作 cetiyapabbatavāsino mahātissattherassa（支帝山住）——三處之名同而所繫之住處二異一無，本欄誌其實而不代考定其為一人與否，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・Keci／keci・Apare āhu・kira 俱零命中。eke 1 見而非異說之標——其文在結頌之 ekekajjhānahetunīti（各為一禪之因）之內，為 eka- 疊用之連書，本欄誌其實而不計為異說。方括注唯二式（[§NN] 段號 3 個與版頁記 6 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 26 處為偶數，開 13 收 13，成對——十三對逐一實測：〔CSCD §118〕首段 2 對（回引前篇義注文一・九者之誦語總式一）、九業處之誦語 7 對（''vinīlakapaṭikkūlaṃ vinīlakapaṭikkūla'' 等；食殘一處不繫，見下）、骨之經引 1 對、〔CSCD §120〕骨之誦語 1 對、同段所引義注二說 2 對。
本欄自出之三處字面之不齊 ①食殘之誦語不繫引號：八業處之誦語皆以 '' 開合，唯 Vikkhāyitake vikkhāyitakapaṭikkūlaṃ vikkhāyitakapaṭikkūlanti manasikāro pavattetabbo 一處不繫——九者之中八繫一不繫。②蟲聚之名形：本篇 3 見皆作 Puḷavakaṃ／puḷavakapaṭikkūlaṃ（puḷava-），而業處之品之十不淨列作 puḷuvaka；本欄不代齊、不代擇。③破界之名形：本篇所引義注作 sīmasambhedoyeva（sīma- 短音），而梵住之品既立之形作 sīmāsambheda（sīmā- 長音）——二處之形異，本欄從既立之讀「破界」而誌其形之異。
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 §118〕 | yaṃ taṃ ''uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā''tiādinā nayena gamanaṃ ādiṃ katvā lakkhaṇaṃ vuttaṃ | 回引前單元所引之義注長文以立通則 | 無（vuttaṃ 而不繫書名；其源即前單元之 aṭṭhakathāsu） |
| 〔CSCD §118〕 | ''seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhisaṅkhalikaṃ samaṃsalohitaṃ nahārusambandha''ntiādinā (ma. ni. 3.154) nayena nānappakārato vuttaṃ | 骨之種種相之經據 | (ma. ni. 3.154)——本篇唯一之圓括注出處，其簡稱為中部 |
| 〔CSCD §120〕 | tattha ''catūsu brahmavihāresu dasasu ca asubhesu paṭibhāganimittaṃ natthi. Brahmavihāresu hi sīmasambhedoyeva nimittaṃ. Dasasu ca asubhesu nibbikappaṃ katvā paṭikkūlabhāveyeva diṭṭhe nimittaṃ nāma hotī''ti | 義注之第一說：四梵住與十不淨無似相 | aṭṭhakathāsu（於諸義注；在同段之首 yaṃ aṭṭhakathāsu vuttaṃ） |
| 〔CSCD §120〕 | ''duvidhaṃ idha nimittaṃ uggahanimittaṃ paṭibhāganimittaṃ. Uggahanimittaṃ virūpaṃ bībhacchaṃ bhayānakaṃ hutvā upaṭṭhātī''tiādi vuttaṃ | 義注之第二說：有取相與似相二種 | 同上（puna anantarameva 而言之） |
引式與出處之數〔本欄實測〕 本篇之圓括注出處 1 見（(ma. ni. 3.154)）。引式之標 Vuttañhetaṃ・Yathāha・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・vacanato・kira 俱零命中；vuttaṃ 之獨立形 6 見。本篇之引式全繫於 vuttaṃ 一語而無他標——此於本品三單元之中為獨例。
論主自陳之二處 ①〔CSCD §120〕Imasmiṃ hi okāse yaṃ aṭṭhakathāsu vuttaṃ, taṃ dvāraṃ datvāva vuttaṃ.——論自陳義注之前說乃開門而言，非究竟。②〔CSCD §120〕Tasmā yaṃ vicāretvā avocumha, idamevettha yuttaṃ.——論主以第一人稱複數自定其說（見目一）。二處皆論主自陳，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 6 見、連聲之比況形 1 見、sadisa 諸形 2 見、iva 之詞界 零命中、seyyathāpi 1 見（在所引之經文之內）；Yathā 1 見而為〔CSCD §120〕之類推語（Yathā⋯cettha, evaṃ idaṃ）非比況之領。合之比況九處（viya 六・連聲一・sadisa 二）——所引之經文之內之 seyyathāpi 為經語，不入論主自設之喻數，本欄凡計比況皆從此例，逐一如下。
| 位置 | 所喻 | 喻依〔逐字〕 |
|---|---|---|
| 〔CSCD §118〕 | 膿爛之取相 | paggharantamiva upaṭṭhāti（如流出而現） |
| 〔CSCD §118〕 | 斷壞之取相 | majjhe chiddaṃ viya upaṭṭhāti（如中有孔而現） |
| 〔CSCD §118〕 | 食殘之取相 | tahiṃ tahiṃ khāyitasadisameva upaṭṭhāti（如處處被食而現） |
| 〔CSCD §118〕 | 斬斫散擲之取相 | paññāyamānaṃ pahāramukhaṃ viya hoti（如所現之傷口） |
| 〔CSCD §118〕 | 血塗之取相 | vātappahatā viya rattapaṭākā calamānākāraṃ upaṭṭhāti（如風所吹之赤幡而動搖） |
| 〔CSCD §118〕 | 蟲聚之屍 | sālibhattarāsi viya tiṭṭhati（如米飯之聚而住） |
| 〔CSCD §118〕 | 蟲聚之取相 | calamānaṃ viya upaṭṭhāti（如動而現） |
| 〔CSCD §118〕 | 蟲聚之似相 | sālibhattapiṇḍo viya sannisinnaṃ hutvā upaṭṭhāti（如米飯之團而止靜） |
| 〔CSCD §120〕 | 骨之二相同一 | uggahanimittampi paṭibhāganimittampi ekasadisameva hotīti（取相與似相如一） |
譬喻之偏在 九處盡在〔CSCD §118〕之九業處與〔CSCD §120〕之骨，〔CSCD §119〕之十一種取相一喻不出。九者之中蟲聚獨得三喻（住・取相・似相），為九業處之最；斷壞・食殘・散擲・斬斫散擲四目之似相則皆以 paripuṇṇa- 之直述（paripuṇṇaṃ／paripuṇṇaṃva／paripuṇṇameva hutvā，如圓滿）而不設喻。本篇之喻無一取自人事——與前單元「多以人為喻依」正相反，其喻依盡為物（孔・傷口・赤幡・飯聚）。
乙・修辭之可核觀察 ①本篇之骨為通則一段而後逐者出其別，九者之段各具三事（誦語・取相・似相），其定型作 Uggahanimittaṃ panettha⋯upaṭṭhāti. Paṭibhāganimittaṃ pana⋯upaṭṭhāti——upaṭṭhāt- 之族全篇實測 18 見，為本篇最頻之動詞。②誦語之定型以其名疊用而繫 manasikāro pavattetabbo，全篇 9 見（其八以 '' 開合，食殘一處不繫，見目三①），一者一誦，九者不漏。③vuttanayeneva 全篇實測 3 見（vicchiddake vuttanayeneva 2 見為篇內自指、vuttanayeneva savinicchayādhippāyaṃ 1 見指前單元），另 purimanayeneva 1 見亦指前單元。④問句 零命中，Kasmā? 式之短問、ti ce 式之難俱不出。⑤…pe… 省略式 零命中。⑥偈頌 1 組 4 行（十不淨之結頌，縮排四空格）。⑦Tattha 之提示語 2 見（〔CSCD §118〕領起斷壞之取相一・領起骨之所在一）。⑧本篇之事例 2 處——小乞食帝須長老（於象屍得相）與大帝須長老（觀齒骨），皆繫於名而不展其議。
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 §118〕 Ito paresu pana vinīlakādīsupi yaṃ taṃ ''uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā''tiādinā nayena | 本品首單元〔CSCD §105〕 | 論自標其所承之文；彼篇所引義注之首句逐字作 ''Uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā asammuṭṭhāya |
〔CSCD §118〕 vaṇṇādivasena ekādasahākārehi nimittaṃ uggahetabbaṃ | 本品首單元〔CSCD §110〕–〔CSCD §112〕 | 十一種取相之六與五之全說在彼篇，本篇引其數而於骨之目重釋其目 |
〔CSCD §118〕 Vikkhittakampi vicchiddake vuttanayeneva（散擲）與 Hatavikkhittakampi vicchiddake vuttappakāresuyeva（斬斫散擲） | 本篇〔CSCD §118〕斷壞之段 | 篇內自指；散擲與斬斫散擲二者之聚屍之法皆迴指斷壞，本篇之內迴指 2 見 |
〔CSCD §119〕 odātakasiṇasambhedo hoti | 餘遍之品之白遍〔CSCD §97〕 | 白遍之全說在彼篇（Odātakasiṇaṃ.），本篇以之為骨不得以白色觀之由——十不淨與十遍交界之唯一處 |
〔CSCD §120〕 ''catūsu brahmavihāresu dasasu ca asubhesu paṭibhāganimittaṃ natthi. Brahmavihāresu hi sīmasambhedoyeva nimittaṃ. | 梵住之品之破界諸節 | 破界（sīmāsambheda）之全說在彼品，本篇唯引義注之語；二處之形異，見目三③ |
〔CSCD §120〕 Apica mahātissattherassa dantaṭṭhikamattāvalokanena sakalitthisarīrassa aṭṭhisaṅghātabhāvena upaṭṭhānādīni cettha nidassanānīti | 本品末單元〔CSCD §122〕 | 末單元復舉同一事例（dantaṭṭhikadassāvino pana cetiyapabbatavāsino mahātissattherassa viya）而繫其住處——同事二見而一繫一不繫，本目誌其實 |
〔CSCD §120〕 結頌 Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā. | 本品末單元〔CSCD §121〕 | 頌自標其次之科為雜論；末單元之科題即 ### Pakiṇṇakakathā。前品餘遍之結頌末二行與此逐字全同（見目一） |
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.
Title The base-text column carries one ### line, the section title ### Vinīlakādikammaṭṭhānāni (The Livid and the Other Meditation Subjects). The section title and the full extent of the unit are coextensive: this unit is the whole section. Among the chapter’s four section titles, only this one is plural (-kammaṭṭhānāni); the second section in the preceding unit is singular (-kammaṭṭhānaṃ). This section records the literal fact.
Paragraph-number domain The base-text column runs from 〔CSCD §118〕 through 〔CSCD §120〕. Three paragraph numbers are actually present, and the sequence is continuous without a gap. This unit occupies 7,232 bytes in the base-text column, the middle length among the chapter’s three units.
The nine meditation subjects and their relative detail This one section encompasses the latter nine of the ten kinds of foulness—from vinīlaka (livid) through aṭṭhika (skeleton). The treatise establishes a general rule at the outset: the going procedure and the eleven ways of taking the sign stated for the meditation subject of the bloated in the preceding unit all apply to these nine, with only the name changed (uddhumātakapadamattaṃ parivattetvā—replacing only the word “bloated”). Thereafter it gives only the distinction for each one (Ayaṃ...pana viseso –), in three matters: recitation formula, learning sign, and counterpart sign. Direct measurement of the extent of each of the nine gives: livid, 264 bytes; festering, 218; cut-up, 847; gnawed, 239; scattered, 307; hacked and scattered, 384; blood-smeared, 443; worm-infested, 620; and skeleton, 458 plus all 1,137 bytes of 〔CSCD §119〕. The skeleton receives the fullest treatment among the nine, followed by the cut-up.
Why the skeleton alone is treated in detail Among the nine, only the skeleton receives a complete re-explanation of the eleven ways of taking the sign (〔CSCD §119〕); each of the other eight stops after the three matters. The treatise itself gives the reason in one sentence: Taṃ pana vaṇṇato setanti olokentassa na upaṭṭhāti, odātakasiṇasambhedo hoti.—if the skeleton is observed as white by color, it becomes mixed up with the white kasiṇa and the sign does not appear, so it must be observed by way of repulsiveness. This is the only point of intersection between the ten kinds of foulness and the ten kasiṇas. This section records the fact.
The Commentator’s one self-determination At the end of 〔CSCD §120〕, the treatise cites two conflicting commentary positions (one says the ten kinds of foulness have no counterpart sign; the other says there are two signs, learning and counterpart), and determines the matter with Tasmā yaṃ vicāretvā avocumha, idamevettha yuttaṃ.—“Therefore what we have stated after consideration is what is appropriate here.” This is the sole place in this chapter where the Commentator explicitly uses the first-person plural (avocumha) to determine his own position. This section records the wording and location without evaluating his determination.
Connections before and after The unit follows the chapter’s first unit. Its opening sentence reads Ito paresu pana vinīlakādīsupi yaṃ taṃ ''uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā''tiādinā nayena gamanaṃ ādiṃ katvā lakkhaṇaṃ vuttaṃ: the treatise itself marks these as “those from this point onward” (Ito paresu) and quotes word for word the opening sentence of the commentary cited in the preceding unit to identify what it carries forward. The chapter’s final unit follows. This unit closes with four lines of concluding verse on the ten kinds of foulness, whose last line reads pakiṇṇakakathāpi viññeyyā: the verse itself marks the next section as the Miscellany Discussion, and the final unit’s section title is ### Pakiṇṇakakathā.
Parallel reading of the concluding verse The latter half of this unit’s four-line concluding verse is word for word identical to the latter half of the seven-line concluding verse in the preceding chapter on the remaining kasiṇas (Evaṃ tāni ca tesañca, bhāvanānayamimaṃ viditvāna; and Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā.). Only the former half changes its subject: the other reads Iti...kasiṇāni dasabalo,／Dasa yāni avoca sabbadhammadaso;／Rūpāvacaramhi catukkapañcakajjhānahetūni. (three lines), while this one reads Iti asubhāni subhaguṇo, dasasatalocanena thutakitti;／Yāni avoca dasabalo, ekekajjhānahetunīti. (two lines). The two chapters’ concluding verses share one form but differ in subject, and at the end of each chapter the verse introduces its Miscellany Discussion. This column records the parallel without deciding on its behalf.
Movement The interleaf Overview assigns this unit to Movement §B, “The Nine Meditation Subjects from the Livid through the Skeleton.” 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); odātakasiṇa (white kasiṇa); kammaṭṭhāna (meditation subject); nimitta (sign); uggahanimitta (learning sign); paṭibhāganimitta (counterpart sign); upacāra (access); appanā (absorption); manasikāra (attention); brahmavihāra (divine abode); sīmāsambheda (breaking the boundaries); pītisomanassa (joy and gladness); vaṇṇato／saṇṭhānato／disato／okāsato／paricchedato (by color／by shape／by direction／by location／by delimitation); bībhaccha (disgusting); sīvathika (charnel ground); aṭṭhisaṅkhalikā (chain of bones); and liṅga (characteristic). Only terms new in this unit are listed below.
The general rule and the distinctions of the nine meditation subjects 〔CSCD §118〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| uddhumātakapadamatta | only the word “bloated” | pivot of the general rule; for the nine, only this one expression is changed while all the rest follows the preceding unit | 〔CSCD §118〕 |
| parivattetvā | having replaced | verb in the same statement | 〔CSCD §118〕 |
| savinicchayādhippāya | together with analysis and purport | close of the general rule; the analysis and purport of the preceding unit apply to all nine | 〔CSCD §118〕 |
| viseso | distinction | opening expression for the nine one by one (Ayaṃ...pana viseso –); 1 occurrence in this unit, governing all nine | 〔CSCD §118〕 |
| paṭikkūla | repulsiveness | shared suffix in the nine recitation formulas (vinīlakapaṭikkūlaṃ, and so on); 20 occurrences of the -paṭikkūl- family in this unit—the recitation formula for each of the nine repeats it twice (18 total), with one further occurrence each in paṭikkūlavaseneva (the skeleton is to be seen by way of repulsiveness) and paṭikkūlabhāveyeva (in the cited commentary statement); none of the nine is omitted | 〔CSCD §118〕 |
| kabarakabaravaṇṇa | mottled color | appearance of the learning sign for the livid | 〔CSCD §118〕 |
| ussadavasena | according to prominence | appearance of the counterpart sign for the livid; the same form appears in the preceding chapter in attention to the water kasiṇa, but in a different function (there it is a way of establishing the mind on a conceptual phenomenon, here the counterpart sign’s mode of appearance); the reading follows the already-established ussada = prominence in the chapter on meditation subjects | 〔CSCD §118〕 |
| paggharanta | oozing | appearance of the learning sign for the festering | 〔CSCD §118〕 |
| niccalaṃ sannisinnaṃ | motionless and settled | appearance of the counterpart sign for the festering | 〔CSCD §118〕 |
| yuddhamaṇḍala | battlefield | where the cut-up and blood-smeared meditation subjects are obtained; 2 occurrences in this unit | 〔CSCD §118〕 |
| corāṭavi | robbers’ forest | a place where the cut-up is obtained | 〔CSCD §118〕 |
| sīhabyagghehi chinnapurisaṭṭhāna | place where a person has been torn apart by lions or tigers | the same; obtained in a forest | 〔CSCD §118〕 |
| ekāvajjana | one advertence | requirement for the cut-up learning sign; it is good when parts lying in different directions enter the practitioner’s range with one advertence | 〔CSCD §118〕 |
| vissāsa | familiarity | the fault in touching the corpse by one’s own hand; Parāmasanto hi vissāsaṃ āpajjati | 〔CSCD §118〕 |
| ārāmika・samaṇuddesa | park attendant · novice | people who may gather the corpse parts | 〔CSCD §118〕 |
| ekaṅgulantara | one finger’s space | spacing when gathering the cut-up, scattered, and hacked-and-scattered; 3 occurrences in this unit (the latter two appear as aṅgulaṅgulantaraṃ) | 〔CSCD §118〕 |
| pahāramukha | wound-opening | appearance of the learning sign for the hacked-and-scattered | 〔CSCD §118〕 |
| laddhappahāra | wounded person | one source for the blood-smeared | 〔CSCD §118〕 |
| bhinnagaṇḍapīḷaka | burst boil or abscess | the second source | 〔CSCD §118〕 |
| rattapaṭākā | red banner | basis of comparison for the blood-smeared learning sign; vātappahatā viya rattapaṭākā calamānākāraṃ | 〔CSCD §118〕 |
| dvīhatīhaccaya | passage of two or three days | when the worm-infested occurs | 〔CSCD §118〕 |
| vaṇamukha | wound-opening | where the worms emerge; kuṇapassa navahi vaṇamukhehi (the corpse’s nine wound-openings) | 〔CSCD §118〕 |
| kimirāsi | cluster of worms | the same sign | 〔CSCD §118〕 |
| sālibhattarāsi・sālibhattapiṇḍa | heap of rice · ball of rice | the worm-infested’s two bases of comparison (the first describes how it remains, the second its counterpart sign) | 〔CSCD §118〕 |
| soṇasiṅgālamanussagomahiṃsahatthiassaajagara | dog · jackal · human · cow · buffalo · elephant · horse · python | the eight kinds of corpse on which the worm-infested is obtained | 〔CSCD §118〕 |
| ekādasahākāra | eleven ways | ways of taking the sign of a skeleton; the same number as the eleven ways of taking the sign in the preceding unit, with its items given at 〔CSCD §119〕 | 〔CSCD §118〕 |
The eleven ways of taking the sign of a skeleton 〔CSCD §119〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| odātakasiṇasambheda | mixed up with the white kasiṇa | reason the skeleton must not be observed as white; the only point of intersection between the ten kinds of foulness and the ten kasiṇas | 〔CSCD §119〕 |
| liṅgato | by characteristic | the second way of taking the sign of a skeleton; the treatise itself explains Liṅganti idha hatthādīnaṃ nāmaṃ (here “characteristic” is a name for the hand and the rest)—the same form has two functions, differing from Liṅgato pana itthiliṅgaṃ vā purisaliṅgaṃ vā in the preceding unit at 〔CSCD §110〕, and the treatise itself marks the distinction; this column records the fact for those who come after | 〔CSCD §119〕 |
| hatthapādasīsaurabāhukaṭiūrujaṅghā | hand · foot · head · chest · arm · waist · thigh · shin | what is defined under liṅgato; the treatise substitutes these eight names for the preceding unit’s female and male characteristics | 〔CSCD §119〕 |
| dīgharassavaṭṭacaturassakhuddakamahanta | long · short · round · square · small · large | what is defined under saṇṭhānato | 〔CSCD §119〕 |
| pariyanta | boundary | what is defined under paricchedato; the boundary of each individual bone | 〔CSCD §119〕 |
| ninnaṭṭhānathalaṭṭhāna | low place · high place | what is defined under ninnato and thalato | 〔CSCD §119〕 |
| ghaṭitaghaṭitaṭṭhāna | place of contact | what is defined under sandhito; where two bones meet | 〔CSCD §119〕 |
| antara | gap | what is defined under vivarato; the spaces between the bones | 〔CSCD §119〕 |
| nalāṭaṭṭhi | forehead bone | where the mind is to be placed when none of the signs appear | 〔CSCD §119〕 |
Application to the preceding nine, reconciliation of two positions, and concluding verse 〔CSCD §120〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| yujjamānavasena | as applicable | principle by which the eleven ways of taking the sign apply to the preceding nine | 〔CSCD §120〕 |
| sakalāyapi aṭṭhikasaṅkhalikāya ekasmimpi aṭṭhike | with a whole chain of bones and with a single bone | the skeleton meditation subject’s two supports; Idañca pana kammaṭṭhānaṃ...sampajjati | 〔CSCD §120〕 |
| vivaratā | state of having gaps | appearance of the learning sign for a chain of bones | 〔CSCD §120〕 |
| paripuṇṇabhāva | state of wholeness | appearance of the counterpart sign for a chain of bones | 〔CSCD §120〕 |
| bhayānaka | frightening | appearance of the learning sign; paired with bībhaccha (disgusting) | 〔CSCD §120〕 |
| upacārāvahatta | because it conduces to access | reason the counterpart sign produces joy and gladness | 〔CSCD §120〕 |
| dvāraṃ datvā | having given a doorway | pivot of the reconciliation of the two commentary positions; the earlier statement opens a doorway through one aspect | 〔CSCD §120〕 |
| sīmasambheda | breaking the boundaries | quoted from the commentary; in the divine abodes, only breaking the boundaries is the sign. The form in this unit is sīmasambhedoyeva (short sīma-), while the already-established form in the chapter on the divine abodes is sīmāsambheda (long sīmā-)—the same name appears in two different forms; this column follows the established reading and records the form, as discussed in Section III | 〔CSCD §120〕 |
| nibbikappa | without distinctions | commentary expression; among the ten kinds of foulness, the sign is simply what is seen in its repulsive condition | 〔CSCD §120〕 |
| avocumha | what we stated | the Commentator’s self-determining expression; only 1 occurrence among the chapter’s three units | 〔CSCD §120〕 |
| dantaṭṭhikamattāvalokana | merely observing the bones of the teeth | incident concerning Mahātissa Thera; by observing the bones of the teeth he sees a woman’s whole body as a mass of bones | 〔CSCD §120〕 |
| aṭṭhisaṅghātabhāva | state of being a mass of bones | what is seen in the same incident | 〔CSCD §120〕 |
| nidassana | illustration | role of the incident; upaṭṭhānādīni cettha nidassanānīti | 〔CSCD §120〕 |
| subhaguṇa | Possessor of Pure Qualities | epithet of the Buddha in the concluding verse | 〔CSCD §120〕 |
| dasasatalocana | Thousand-Eyed One | expression in the concluding verse; the one who praises the Buddha | 〔CSCD §120〕 |
| thutakitti | whose fame is praised | the same | 〔CSCD §120〕 |
| ekekajjhānahetu | each a cause of one absorption | general statement of the result of the ten kinds of foulness; contrasted with catukkapañcakajjhānahetūni (causes of the absorptions of the fourfold and fivefold systems) in the preceding chapter’s concluding verse—the ten kasiṇas reach the fourfold and fivefold systems, while the ten kinds of foulness reach only the first absorption | 〔CSCD §120〕 |
Three passages to be read together (1) Each of the nine names of foulness preserves the previously established reading (livid, festering, cut-up, gnawed, scattered, hacked-and-scattered, blood-smeared, worm-infested, skeleton); this section does not establish them anew. Only the form of the name worm-infested differs from the list in the chapter on meditation subjects (this unit has Puḷavakaṃ, while that list has puḷuvaka); see Section III, item 2 below, and Section III, item 1 in the preceding unit’s apparatus. (2) The readings of vaṇṇato, saṇṭhānato, disato, okāsato, and paricchedato were already established in the chapter on the recollections under the seven skills in taking the sign. Besides these five and liṅgato, the eleven ways here include sandhito, vivarato, ninnato, thalato, and samantato; their readings were newly introduced in the preceding unit and are not re-established here. (3) The name Mahātissatthera (Mahātissa Thera) was previously established in the chapter on the earth kasiṇa, in the incident of uplifting joy, as “Mahātissa Thera who lived at Puṇṇavallika” (Puṇṇavallikavāsī Mahātissa-tthera). The Mahātissa Thera in this unit has no residence attached, while the final unit identifies him as cetiyapabbatavāsino mahātissattherassa (dwelling at Cetiyapabbata)—the same name appears at three places, with two different residences and once without a residence. This column records the fact and does not determine whether they are one person; 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, Keci／keci, Apare āhu, and kira. eke has 1 occurrence but is not an alternative-opinion marker—it occurs inside the concluding verse’s ekekajjhānahetunīti (each a cause of one absorption), as a joined repetition of eka-, and this column records the fact without counting it as an alternative opinion. Square brackets occur only in two families (3 paragraph markers [§NN] and 6 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 26 times, an even number: 13 opening and 13 closing marks, all paired. Direct measurement found thirteen pairs: 2 in the opening paragraph of 〔CSCD §118〕 (the quoted commentary sentence carried forward from the preceding unit, and the general form of the recitation for the nine); 7 recitation-formula pairs for the nine meditation subjects (''vinīlakapaṭikkūlaṃ vinīlakapaṭikkūla'', and so on; the gnawed has no quotation marks, as noted below); 1 citation on the skeleton; 1 skeleton-recitation pair at 〔CSCD §120〕; and 2 pairs for the two commentary positions cited in the same paragraph.
Three literal irregularities arising within this column (1) The recitation formula for the gnawed has no quotation marks: the formulas for eight meditation subjects open and close with '', but Vikkhāyitake vikkhāyitakapaṭikkūlaṃ vikkhāyitakapaṭikkūlanti manasikāro pavattetabbo does not—eight of the nine have them and one does not. (2) The form of the name worm-infested: all 3 occurrences in this unit are Puḷavakaṃ／puḷavakapaṭikkūlaṃ (puḷava-), while the list of the ten kinds of foulness in the chapter on meditation subjects has puḷuvaka; this column neither regularizes nor chooses between them. (3) The form of breaking the boundaries: the cited commentary statement in this unit has sīmasambhedoyeva (short sīma-), while the already-established form in the chapter on the divine abodes is sīmāsambheda (long sīmā-). The two places differ in form; this column follows the established reading “breaking the boundaries” and records the difference.
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 §118〕 | yaṃ taṃ ''uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā''tiādinā nayena gamanaṃ ādiṃ katvā lakkhaṇaṃ vuttaṃ | quotes the long commentary passage from the preceding unit to establish the general rule | none (vuttaṃ without a work title; its source is the preceding unit’s aṭṭhakathāsu) |
| 〔CSCD §118〕 | ''seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhisaṅkhalikaṃ samaṃsalohitaṃ nahārusambandha''ntiādinā (ma. ni. 3.154) nayena nānappakārato vuttaṃ | scriptural basis for the various forms of the skeleton | (ma. ni. 3.154)—the unit’s only parenthetical source citation; its abbreviation denotes the Majjhima Nikāya |
| 〔CSCD §120〕 | tattha ''catūsu brahmavihāresu dasasu ca asubhesu paṭibhāganimittaṃ natthi. Brahmavihāresu hi sīmasambhedoyeva nimittaṃ. Dasasu ca asubhesu nibbikappaṃ katvā paṭikkūlabhāveyeva diṭṭhe nimittaṃ nāma hotī''ti | first commentary position: there is no counterpart sign in the four divine abodes and ten kinds of foulness | aṭṭhakathāsu (in the commentaries; at the beginning of the same paragraph, yaṃ aṭṭhakathāsu vuttaṃ) |
| 〔CSCD §120〕 | ''duvidhaṃ idha nimittaṃ uggahanimittaṃ paṭibhāganimittaṃ. Uggahanimittaṃ virūpaṃ bībhacchaṃ bhayānakaṃ hutvā upaṭṭhātī''tiādi vuttaṃ | second commentary position: there are two signs, learning and counterpart | the same (introduced by puna anantarameva) |
Measured citation formulas and sources A parenthetical source citation occurs once in this unit ((ma. ni. 3.154)). The citation formulas Vuttañhetaṃ, Yathāha, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenetaṃ vuccati, Apare āhu, vacanato, and kira all occur zero times; the independent form vuttaṃ occurs 6 times. Every citation in this unit is linked to the single expression vuttaṃ, with no other formula—a unique pattern among the chapter’s three units.
Two statements by the Commentator (1) At 〔CSCD §120〕, Imasmiṃ hi okāse yaṃ aṭṭhakathāsu vuttaṃ, taṃ dvāraṃ datvāva vuttaṃ.—the Commentator states that the earlier commentary position was said after opening a doorway and is not ultimate. (2) At 〔CSCD §120〕, Tasmā yaṃ vicāretvā avocumha, idamevettha yuttaṃ.—the Commentator determines his position in the first-person plural (see Section I). Both 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 6 occurrences of viya, 1 comparison form in sandhi, 2 forms of sadisa, zero word-bounded occurrences of iva, and 1 occurrence of seyyathāpi (inside the cited scriptural passage). Yathā occurs once but is the analogical expression at 〔CSCD §120〕 (Yathā...cettha, evaṃ idaṃ), not the head of a simile. Together these make nine comparisons (six viya, one in sandhi, two sadisa)—the seyyathāpi inside the cited scriptural passage belongs to the sutta and is not counted among the treatise’s own similes, the rule this column follows wherever comparisons are counted; they are listed one by one below.
| Location | What Is Compared | Basis of Comparison [verbatim] |
|---|---|---|
| 〔CSCD §118〕 | learning sign of the festering | paggharantamiva upaṭṭhāti (appears as though oozing) |
| 〔CSCD §118〕 | learning sign of the cut-up | majjhe chiddaṃ viya upaṭṭhāti (appears as though there were a hole in the middle) |
| 〔CSCD §118〕 | learning sign of the gnawed | tahiṃ tahiṃ khāyitasadisameva upaṭṭhāti (appears as though eaten here and there) |
| 〔CSCD §118〕 | learning sign of the hacked-and-scattered | paññāyamānaṃ pahāramukhaṃ viya hoti (like a wound-opening that is visible) |
| 〔CSCD §118〕 | learning sign of the blood-smeared | vātappahatā viya rattapaṭākā calamānākāraṃ upaṭṭhāti (appears with the aspect of motion, like a red banner struck by the wind) |
| 〔CSCD §118〕 | corpse that is worm-infested | sālibhattarāsi viya tiṭṭhati (remains like a heap of rice) |
| 〔CSCD §118〕 | learning sign of the worm-infested | calamānaṃ viya upaṭṭhāti (appears as though moving) |
| 〔CSCD §118〕 | counterpart sign of the worm-infested | sālibhattapiṇḍo viya sannisinnaṃ hutvā upaṭṭhāti (appears settled, like a ball of rice) |
| 〔CSCD §120〕 | identity of the two signs for a skeleton | uggahanimittampi paṭibhāganimittampi ekasadisameva hotīti (the learning sign and counterpart sign are alike) |
Distribution of similes All nine occur in the nine meditation subjects at 〔CSCD §118〕 or the skeleton at 〔CSCD §120〕; the eleven ways of taking the sign at 〔CSCD §119〕 contain no simile. Among the nine, the worm-infested alone receives three similes (how it remains, learning sign, and counterpart sign), the most of the nine; the counterpart signs of the cut-up, the gnawed, the scattered, and the hacked-and-scattered are described directly with the paripuṇṇa- form (paripuṇṇaṃ, paripuṇṇaṃva, or paripuṇṇameva hutvā—as whole), without a developed simile. Not one simile in this unit takes a human action as its basis—the opposite of the preceding unit’s pattern of “mostly taking a person as the basis of comparison”; every basis here is an object (hole, wound-opening, red banner, or heap of rice).
B. Verifiable rhetorical observations (1) The unit is structured as one general rule followed by the distinctions for each item. Each of the nine item’s paragraphs contains three matters—recitation formula, learning sign, counterpart sign—and takes the set form Uggahanimittaṃ panettha...upaṭṭhāti. Paṭibhāganimittaṃ pana...upaṭṭhāti. The upaṭṭhāt- family has 18 measured occurrences in the unit and is its most frequent verb. (2) The fixed recitation form repeats the item’s name and links it to manasikāro pavattetabbo; it occurs 9 times (8 enclosed by '', while the gnawed has none, as noted in Section III, item 1), one recitation per item, with none of the nine omitted. (3) vuttanayeneva has 3 measured occurrences (2 instances of vicchiddake vuttanayeneva are internal references within the unit, while 1 instance of vuttanayeneva savinicchayādhippāyaṃ refers to the preceding unit); 1 further occurrence of purimanayeneva likewise refers to the preceding unit. (4) Questions occur zero times: neither a short Kasmā? question nor an objection in the ti ce form appears. (5) The ellipsis form …pe… occurs zero times. (6) There is 1 group of verse in 4 lines (the concluding verse on the ten kinds of foulness, indented four spaces). (7) The cue Tattha occurs 2 times (once introducing the learning sign of the cut-up at 〔CSCD §118〕, once introducing the place where the skeleton lies). (8) The unit gives 2 incidents—Cūḷapiṇḍapātika Tissa Thera obtaining the sign on an elephant’s corpse and Mahātissa Thera observing the bones of the teeth; each is attached to a name without developing its story.
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 §118〕 Ito paresu pana vinīlakādīsupi yaṃ taṃ ''uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā''tiādinā nayena | the first unit of this chapter at 〔CSCD §105〕 | the treatise itself marks the passage it carries forward; the opening sentence of the commentary cited there reads verbatim ''Uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā asammuṭṭhāya |
〔CSCD §118〕 vaṇṇādivasena ekādasahākārehi nimittaṃ uggahetabbaṃ | the first unit of this chapter at 〔CSCD §110〕–〔CSCD §112〕 | the complete account of the six plus five ways of taking the sign appears there; this unit invokes their number and explains their items again for the skeleton |
〔CSCD §118〕 Vikkhittakampi vicchiddake vuttanayeneva (scattered) and Hatavikkhittakampi vicchiddake vuttappakāresuyeva (hacked-and-scattered) | the cut-up passage at 〔CSCD §118〕 in this unit | internal references within the unit; the methods of gathering both the scattered and hacked-and-scattered refer back to the cut-up—2 internal references in the unit |
〔CSCD §119〕 odātakasiṇasambhedo hoti | the white kasiṇa in the chapter on the remaining kasiṇas at 〔CSCD §97〕 | the complete treatment of the white kasiṇa appears there (Odātakasiṇaṃ.); this unit invokes it as the reason the skeleton must not be observed as white—the sole point of intersection between the ten kinds of foulness and the ten kasiṇas |
〔CSCD §120〕 ''catūsu brahmavihāresu dasasu ca asubhesu paṭibhāganimittaṃ natthi. Brahmavihāresu hi sīmasambhedoyeva nimittaṃ. | the sections on breaking the boundaries in the chapter on the divine abodes | the complete treatment of breaking the boundaries (sīmāsambheda) appears there, while this unit only cites the commentary statement; the form differs between the two places, as noted in Section III, item 3 |
〔CSCD §120〕 Apica mahātissattherassa dantaṭṭhikamattāvalokanena sakalitthisarīrassa aṭṭhisaṅghātabhāvena upaṭṭhānādīni cettha nidassanānīti | the final unit of this chapter at 〔CSCD §122〕 | the final unit cites the same incident again (dantaṭṭhikadassāvino pana cetiyapabbatavāsino mahātissattherassa viya) and gives his residence—the same incident appears twice, once with a residence and once without; this section records the fact |
〔CSCD §120〕 concluding verse Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā. | the final unit of this chapter at 〔CSCD §121〕 | the verse itself marks the next section as the Miscellany Discussion; the final unit’s section title is ### Pakiṇṇakakathā. The last two lines of the preceding chapter’s concluding verse are word for word identical (see Section I) |
VII. Transmission
This edition advances no claim in its apparatus about the author, transmission, or lineage of commentaries.