清淨道論 白話全本 · 冊6Visuddhimagga · Complete Vernacular · Vol. 6
十不淨之語義與膨脹相業處Word Meanings of the Ten Kinds of Foulness and the Meditation Subject of the Bloated
全文五層 →Full five layers →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.
不淨之雜論Miscellany on Foulness
全文五層 →Full five layers →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 十不淨立十之二由——身之自性與十種貪行者 〔CSCD §121〕
雜論
實在說，在這些〔不淨〕中，凡是隨在何處而得禪的人，由於貪已被善加鎮伏，就如同離貪者一般成為無貪求之行。雖然這樣，所說的這不淨之差別，還是應當知道是依身之自性所至、以及依貪行者¹之差別〔而立〕的。因為死屍在到達厭逆之性時，或者到達膨脹之自性，或者到達青瘀等等之一的自性。這樣，凡是能得到什麼樣的，就在那樣的上面「膨脹之厭逆」、「青瘀之厭逆」這樣取相就是了——應當知道：依身之自性所至，不淨之差別便說為十種。
而在此中特別地〔說〕：膨脹由於顯示身之形的壞失，所以隨順於愛形者。青瘀由於顯示膚色的壞失，所以隨順於愛身色者。膿爛由於顯示與身瘡相連的惡臭性，所以隨順於以華香等等所起的身香之愛者。斷壞由於顯示內空之性，所以隨順於愛身之密實者。食殘由於顯示肉之積聚之美滿的壞失，所以隨順於愛胸等身分之肉的積聚者。散擲由於顯示支與小支的散亂，所以隨順於愛支節之姿者。斬斫散擲由於顯示身之聚的破壞變異，所以隨順於愛身之聚之美滿者。血塗由於顯示為血所塗的厭逆性，所以隨順於愛莊嚴所生之美者。蟲聚由於顯示身與眾多蟲類共有之性，所以隨順於對身起我所之愛者。骨由於顯示身骨的厭逆性，所以隨順於愛齒之美者——應當知道：這樣依貪行者之差別，不淨之差別也說為十種。
§2 唯初禪之由與厭境所生之喜悅 〔CSCD §121〕
而由於在這十種不淨上，猶如在水不止住的急流之河中，舟唯憑舵力而得住，沒有舵就不能令它住立；同樣地，由於所緣力弱，心唯憑尋力而成一境而住，沒有尋就不能令它住立——所以在此中唯有初禪，沒有第二禪等等。
而且，在這雖是厭逆的所緣上，由於「我依這條道路，必定能從老死解脫」這樣的見功德性，以及由於諸蓋之熱惱的斷除，喜與悅便生起——就像見功德的除糞者²在糞聚上〔心想〕「我今天將得到很多工資」那樣，又像病苦深重的病者在吐與下的轉起上那樣。
§3 十不淨同一相——生身亦不淨 〔CSCD §122〕
而這十種不淨，依相而言就只是一種。因為這十種的相，正就是不淨、惡臭、可厭、厭逆之性。而這〔不淨〕以這個相，不只在死屍上，也在生者的身上現起——就像見齒骨的支帝山住大帝須長老³那樣，又像觀看乘在象背上的國王的僧護長老之侍者沙彌⁴那樣。因為正如死屍，生者〔的身〕同樣也就是不淨；只是在此中，不淨之相為客來的莊嚴所覆蔽而不顯現罷了。
實在說，這名為身的，本性上是三百餘骨的積聚，為一百八十個關節⁵所連綴，為九百腱所繫縛，為九百肉片所塗，為濕皮所裹，為外皮所覆，處處有孔，如同脂之鍋一般常滲常流，為眾蟲之聚所依住，是諸病之處、諸苦法之事，如同破裂的久癰一般從九個瘡口常常流溢。它從兩眼流出眼垢，從耳孔流出耳垢，從鼻孔流出鼻涕，從口流出食、膽汁、痰、血，從下門流出大便、小便，從九萬九千個毛孔流出不淨的汗液；青蠅等等聚集在它上面。而若不以齒木、洗面、塗頭、沐浴、下衣、上衣等等加以整治，就如同生來那樣、髮粗而散亂，從這村遊行到那村——那時，即使是國王，與除糞者、旃陀羅⁶等等之中的任何一人，由於身之厭逆性相同，也沒有差別；同樣地，依不淨、惡臭、可厭、厭逆性而言，在國王的身與旃陀羅的身之間，並沒有所謂的差別。可是在此中，人們以齒木、洗面等等拭去齒垢等等，以種種衣覆蔽慚所羞處，以種種顏色的香塗塗抹，以花與飾物等等莊嚴，令它成為可以執取為「我、我所」的形相。此後，由於為這客來的莊嚴所覆蔽，人們不認識它那如實的自味——不淨之相，於是男子對女人、女人對男子生起愛染。然而依勝義⁷而言，在此中所謂應可染著之處，連一微塵也沒有。實在說，髮、毛、爪、齒、唾、鼻涕、大便、小便等等當中，就是有一分落在身外，有情也不願以手觸摸，反而厭、愧、惡。而在此中凡是其餘的，雖然同樣是這樣厭逆，那些為無明之闇所裹、為愛己之貪所染的人，卻執取為「可意、可愛、常、樂、我」。他們這樣執取，就與那在林中見到緊叔迦樹⁸、對從樹上落下的花〔說〕「這是肉片」而徒然勞苦的老野干成了同類。所以——
§4 野干與緊叔迦之喻頌・身之九瘡引頌與品末 〔CSCD §122〕
猶如野干在林中見到緊叔迦開花， 〔心想〕「我得到肉樹了」，便疾馳而往。 極貪的牠咬著一朵朵落下的花， 〔卻〕執取說：「這不是肉，樹上的那個才是肉。」 智者也是這樣：不應當唯把落下的一分 執取為不淨，而應當把住在身上的它也同樣〔執取〕。 實在說，愚者把這身執取為淨，於其中迷醉， 造作諸惡，不得從苦解脫。 所以具慧者應當觀察生者或死者 那臭身的自性——離於淨性。
這也是所說的——
身惡臭、不淨，是屍，如同糞聚， 為具眼者所呵，卻為愚者所欣。 為濕皮所覆蔽，是有九門的大瘡， 周遍流出不淨、有腐臭。 假使這身的內部成為外部， 那就必須拿起杖來驅趕烏鴉與狗了。
所以，賢良的比丘，無論是生者之身
或是死者之身，凡是在何處顯現不淨之行相，就應當在那裡取相，令業處達到安止。
於為令善人歡喜而造的《清淨道論》中
定之修習之章裡
名為不淨業處之解釋的
第六品〔已竟〕。
註
¹ 貪行者（rāgacarita）：以貪為其習性之人；本篇以十不淨各對治一種貪行者，此為十不淨立十之第二由。
² 除糞者（pupphachaḍḍaka）：以除去糞穢為業者；論以其見工資而於糞聚生喜，喻修不淨者於厭逆之境生喜與悅。
³ 大帝須長老（Mahātissatthera）：本篇繫其住處作「支帝山住」；本品前篇亦舉其唯觀齒骨而見全女身為骨聚之事，而不繫住處。
⁴ 僧護長老之侍者沙彌（Saṅgharakkhitattherūpaṭṭhāka-sāmaṇera）：論唯繫其名而不展其議；謂其觀乘象之王而見生身之不淨。
⁵ 一百八十個關節（asītisatasandhi）：本品前篇以之為五種取相之第一而自設難，此處則以之為身之實相之一目——同數而二用。
⁶ 旃陀羅（caṇḍāla）：古印度社會最下之階層；論以王與之對舉，明身之厭逆性上下無別。
⁷ 勝義（paramattha）：就究竟義而言，別於世俗施設之面。
⁸ 緊叔迦樹（kiṃsuka）：花赤如肉色之樹；老野干誤其落花為肉片，論以之喻顛倒取者。
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 Two Reasons for Establishing Ten Kinds of Foulness—the Body’s Intrinsic Condition and Ten Kinds of Greed-Tempered Person 〔CSCD §121〕
Miscellany Discussion
Indeed, among these [kinds of foulness], anyone who attains absorption on any one of them, wherever it may be, conducts themself without greedy seeking, as though free from greed, because greed has been thoroughly suppressed. Even so, the stated divisions of foulness should be understood as established according to the intrinsic condition reached by the body and according to the divisions of the greed-tempered person. For when a corpse reaches a repulsive condition, it reaches either the intrinsic condition of the bloated or one among the intrinsic conditions of the livid and the rest. Thus, whichever kind can be obtained, the sign is simply to be taken on that kind as “the repulsiveness of the bloated,” “the repulsiveness of the livid,” and so forth. It should be understood that, according to the intrinsic condition reached by the body, the divisions of foulness are stated as ten.
More particularly, the bloated is suitable for one who delights in shape, because it displays the ruin of the body’s shape. The livid is suitable for one who delights in bodily color, because it displays the ruin of skin color. The festering is suitable for one who delights in bodily fragrance produced by flowers, perfumes, and the like, because it displays the foul-smelling condition connected with the body’s sores. The cut-up is suitable for one who delights in the body’s solidity, because it displays the body’s inner hollowness. The gnawed is suitable for one who delights in the accumulation of flesh in bodily parts such as the breasts, because it displays the ruin of that flourishing accumulation of flesh. The scattered is suitable for one who delights in the grace of the limbs and minor limbs, because it displays their dispersal. The hacked-and-scattered is suitable for one who delights in the beauty of the body’s assembled whole, because it displays the breaking and deformation of that whole. The blood-smeared is suitable for one who delights in beauty produced by adornment, because it displays the repulsiveness of being smeared with blood. The worm-infested is suitable for one whose greed takes the body as “mine,” because it displays that the body is shared with numerous clans of worms. The skeleton is suitable for one who delights in the beauty of the teeth, because it displays the repulsiveness of the body’s bones. It should be understood that, in this way, the divisions of foulness are also stated as ten according to the divisions of greed-tempered persons.
§2 Why There Is Only the First Absorption and How Joy Arises on a Repulsive Object 〔CSCD §121〕
With these ten kinds of foulness, a boat in a swift-flowing river whose water does not stand still remains in place only through the strength of its rudder and cannot be kept there without a rudder. In just the same way, because the object is weak, the mind becomes one-pointed and remains in place only through the strength of applied thought, and cannot be kept there without applied thought. Therefore only the first absorption occurs here, not the second and the rest.
Moreover, although the object is repulsive, joy and gladness arise through seeing its benefit—“By this path I shall surely be liberated from aging and death”—and through the abandoning of the torment of the hindrances. It is like an excrement remover who sees the benefit and thinks at a heap of excrement, “Today I shall earn a great deal of pay,” and like a person suffering from severe illness when vomiting and purging occur.
§3 The Ten Kinds of Foulness Have One Characteristic—the Living Body Is Foul Too 〔CSCD §122〕
As to characteristic, these ten kinds of foulness are only one. For the characteristic of all ten is the state of being impure, foul-smelling, disgusting, and repulsive. With this characteristic, foulness is manifested not only in a corpse but also in the body of a living person—as it was to Mahātissa Thera, who lived at Cetiyapabbata and saw the bones of the teeth, and to the novice attendant of Saṅgharakkhita Thera when he looked at the king riding on an elephant. For just like a corpse, the body of the living is itself foul. Here, however, the characteristic of foulness does not become manifest because it is concealed by adventitious adornment.
Indeed, what is called this body is by nature an accumulation of more than three hundred bones, connected by one hundred and eighty joints, bound by nine hundred sinews, plastered with nine hundred pieces of flesh, enveloped in wet hide, covered by the outer skin, pierced with holes throughout, continually oozing and dripping like a pot of fat, inhabited by clusters of worms, a place for diseases and a basis for painful phenomena, and continually discharging through nine wound-openings like an old abscess that has burst. Eye-filth flows from its two eyes, ear-filth from its ear-holes, snot from its nostrils, food, bile, phlegm, and blood from its mouth, feces and urine from its lower doors, and impure sweat-fluid from its ninety-nine thousand pores; bluebottles and the like swarm upon it. If it is not groomed with tooth-sticks, face-washing, anointing the head, bathing, lower garments, upper garments, and the like, but goes about from one village to another just as it was born, with coarse and disheveled hair, then even a king is no different from any excrement remover, caṇḍāla, or the like, because the repulsiveness of their bodies is the same. Likewise, in terms of impurity, foul smell, disgust, and repulsiveness, there is no distinction called “the king’s body” or “the caṇḍāla’s body.” Here, however, people remove tooth-filth and the rest with tooth-sticks, face-washing, and the like; conceal with various clothes the parts of which modesty is ashamed; smear the body with fragrant unguents of various colors; adorn it with flowers, ornaments, and the like; and turn it into an appearance that can be grasped as “I” and “mine.” Concealed thereafter by this adventitious adornment, people do not know its actual intrinsic taste—the characteristic of foulness—and so men become infatuated with women and women with men. Yet in the ultimate sense there is not even an atom here that could rightly be delighted in. Indeed, if even one part among head-hairs, body-hairs, nails, teeth, spittle, snot, feces, urine, and the rest falls outside the body, sentient beings do not wish to touch it with their hands; instead they are repelled, ashamed, and disgusted. Although everything else here is equally repulsive, people enveloped in the darkness of ignorance and stained by greed for themselves grasp it as “agreeable, lovely, permanent, pleasurable, self.” In grasping this way, they become like the old jackal who saw a kiṃsuka tree in the forest and, addressing a flower that had fallen from it, said, “This is a piece of meat,” and labored in vain. Therefore—
§4 The Verses on the Jackal and the Kiṃsuka Tree, the Cited Verses on the Body’s Nine Sores, and the Chapter Ending 〔CSCD §122〕
Just as a jackal, seeing a kiṃsuka flowering in the forest, Thought, “I have found a meat tree,” and ran swiftly toward it, The exceedingly greedy creature bit the flowers as each one fell, Yet grasped: “This is not meat; what is on the tree is meat.” In the same way, a wise person should not grasp only a fallen part As foul, but should grasp in the same way what remains upon the body. Indeed, a fool grasps this body as pure, becomes intoxicated with it, Performs evil deeds, and gains no liberation from suffering. Therefore one endowed with wisdom should observe, living or dead, The intrinsic nature of that putrid body—devoid of purity.
This too has been said—
The body is foul-smelling, impure, a corpse, like a heap of excrement, Condemned by those with eyes, yet welcomed by fools. Covered with wet hide, it is a great sore with nine doors, Discharging impurity all around and reeking of decay. If the inside of this body were to become the outside, One would surely have to take up a stick to drive away crows and dogs.
Therefore, whether the body is living,
Or the body is dead, a bhikkhu of good nature should take the sign wherever an aspect of foulness becomes manifest, and bring the meditation subject to absorption.
In the Visuddhimagga, composed to gladden good people,
In the chapter on the development of concentration,
The exposition named “The Meditation Subjects of Foulness”:
The sixth chapter [is complete].
Notes
¹ Greed-tempered person (rāgacarita): a person whose habitual bent is greed. This passage sets each of the ten kinds of foulness against one kind of greed-tempered person; this is the second reason for establishing ten kinds.
² Excrement remover (pupphachaḍḍaka): one whose work is removing excrement. The treatise compares the joy and gladness of a practitioner of foulness on a repulsive object to the remover’s joy at a heap of excrement on seeing the pay to be earned.
³ Mahātissa Thera: this passage identifies his residence as Cetiyapabbata. The preceding unit in this chapter also cites his seeing the bones of the teeth and the whole body of a woman becoming manifest as a mass of bones, but does not identify his residence there.
⁴ The novice attendant of Saṅgharakkhita Thera (Saṅgharakkhitattherūpaṭṭhāka-sāmaṇera): the treatise gives only his name and does not develop the account; he is said to have seen the foulness of a living body while looking at a king mounted on an elephant.
⁵ One hundred and eighty joints (asītisatasandhi): the first unit of this chapter treats this number as the first of the five further modes of taking the sign and poses a difficulty about it; here it is one item in the body’s actual condition—the same number in two uses.
⁶ Caṇḍāla: a member of the lowest social stratum in ancient India. The treatise sets the caṇḍāla against the king to show that the body’s repulsiveness makes no distinction between high and low.
⁷ Ultimate sense (paramattha): what pertains to ultimate meaning, distinguished from the plane of conventional designation.
⁸ Kiṃsuka tree: a tree whose flowers are red like flesh. An old jackal mistook its fallen flowers for pieces of meat, and the treatise uses this to illustrate inverted grasping.