The Foulness Meditations

Now, among the meditation subjects listed next after the kasiṇas — the bloated, the livid, the festering, the cut-up, the gnawed, the scattered, the hacked-and-scattered, the bleeding, the worm-infested, and the skeleton — these are the ten foul objects lacking consciousness. Herein, a corpse is "bloated" (uddhumāta) because, after the ending of life, it becomes bloated through a swollen state that gradually rises upward, as though by wind, like a bellows; that very bloated state is "the bloated" (uddhumātaka). Or else, because it is repulsive and disgusting, it is called "the bloated" — this is a designation for a corpse of that kind.

"Livid" (vinīla) means having a discolored, patchy blue-black color; that very lividness is "the livid" (vinīlaka). Or else, because it is repulsive and disgusting, it is called "the livid" — a designation for a corpse that is red in the fleshy places, white where pus has collected, and, for the most part, blue-black in the blue-black areas, as though wrapped in a dark-blue cloth.

The pus oozing from the broken places is "festering" (vipubba); that very festering is "the festering" (vipubbaka). Or else, because it is repulsive and disgusting, it is called "the festering" — a designation for a corpse of that kind.

"Cut-up" (vicchidda) means separated by being cut into two; that very cut-up state is "the cut-up" (vicchiddaka). Or else, because it is repulsive and disgusting, it is called "the cut-up" — a designation for a corpse cut through the middle.

That which has been gnawed at, here and there, in various ways, by dogs, jackals, and the like, is "gnawed" (vikkhāyita); that very gnawed state is "the gnawed" (vikkhāyitaka). Or else, because it is repulsive and disgusting, it is called "the gnawed" — a designation for a corpse of that kind.

That which is thrown about in various ways is "scattered" (vikkhitta); that very scattered state is "the scattered" (vikkhittaka). Or else, because it is repulsive and disgusting, it is called "the scattered" — a designation for a corpse thrown about in this and that direction, the hand in one place, the foot in another, the head in yet another.

It is both struck (hata) and, in the manner already stated, scattered (vikkhittaka) — hence "the hacked-and-scattered" (hatavikkhittaka). A designation for a corpse struck with a weapon at its limbs and joints in the pattern of a crow's foot, and scattered in the manner already stated.

That which scatters, disperses, and oozes blood here and there is "the bleeding" (lohitaka). A designation for a corpse smeared with oozing blood.

"Puḷavā" means worms; that which scatters worms is "the worm-infested" (puḷavaka). A designation for a corpse filled with worms.

Bone itself is "the skeleton" (aṭṭhika). Or else, because it is repulsive and disgusting, bone is called "the skeleton." This is a designation both for a chain of bones and for a single bone. And these same names — bloated and the rest — apply equally to the signs that arise in dependence on them, and to the jhānas attained in those signs.

Herein, a meditator desiring to produce, in a bloated corpse, the bloated-sign, and to develop the jhāna reckoned as "the bloated," should approach a teacher of the kind already described in the section on the earth kasiṇa, and learn the meditation subject from him. And the teacher, in explaining the meditation subject to him, should explain everything, down to the procedure of absorption, in this order: the procedure for going for the purpose of the foul sign, the examination of the surrounding signs, the elevenfold grasping of the sign, and the examination of the path gone and to be returned by. And he too, having thoroughly learned all of this, should go to a dwelling of the kind already described, and dwell there seeking the bloated-sign.

And one dwelling thus, even upon hearing people say, "a bloated corpse has been laid down at such-and-such a village gate, or the mouth of a forest track, or on a road, or at the foot of a mountain, or at the root of a tree, or in a charnel ground," should not immediately rush off as though plunging in at an unsuitable ford. Why? Because this foul thing may well be haunted by fierce wild animals or by non-human beings; there could be danger to his very life in going there. Or else, the path there may pass by a village gate, a bathing-ford, or the edge of a rice-field, where an object of the opposite sex may come into range, or the corpse itself may be of the opposite sex — for a man, a woman's body, and for a woman, a man's body, is "of the opposite sex" — and this, though newly dead, may still appear even attractive, so that there could be danger to his celibate life as well. But if he judges of himself, "this is not too heavy a burden for one such as me," he may go, having made this judgment.

And one going should tell the chapter-elder or some other well-known monk before going. Why? Because if, in the charnel ground, overcome by the disagreeable sights, sounds, and other objects of non-humans, lions, tigers, and the like, his limbs should tremble, or what he has eaten should fail to settle, or some other affliction should occur, then that monk he told will keep his bowl and robe safely at the monastery, or, sending a young monk or a novice, will look after him. Moreover, thinking a charnel ground to be a place free of suspicion, thieves gather there, whether their crime is already done or not yet done; and, being pursued by people, they may even throw down their goods near the monk and flee, whereupon the people, saying "we saw him along with the loot," may seize and molest the monk. Then that monk he told beforehand will pacify those people, saying, "do not molest him — he told me and went for such-and-such a purpose," and will bring about his safety. This is the benefit of telling someone before going. Therefore, having told a monk of the kind described, and having generated joy and gladness — like a prince going, filled with joy and gladness, to his own coronation-site, or a sacrificer to the sacrificial hall, or a poor man to a hidden treasure — through the desire that has arisen for the sight of the foul sign, one should go by the method stated in the commentaries. For it is said —

"One learning the bloated foul sign goes alone, without a companion, with mindfulness established, not confused, with the faculties turned inward, with a mind not turned outward, reviewing the path gone and to be returned by. In whatever place the bloated foul sign has been laid down, in that place he makes a stone, an anthill, a tree, a bush, or a creeper into a mark, makes it a support for attention. Having made it a mark and a support for attention, he notes the bloated foul sign according to its actual nature — by way of color, by way of mark, by way of shape, by way of direction, by way of location, by way of delimitation, by way of joints, by way of openings, by way of concavities, by way of convexities, by way of the whole. He makes that sign well grasped, well considered, well determined. Having made that sign well grasped, well considered, and well determined, he goes alone, without a companion, with mindfulness established, not confused, with the faculties turned inward, with a mind not turned outward, reviewing the path gone and to be returned by. Even while walking back and forth, he resolves upon a walk pertaining to that very object; even while sitting, he prepares a seat pertaining to that very object.

"For what purpose, with what benefit, is the examination of the surrounding signs? The examination of the surrounding signs is for the purpose of, and has the benefit of, freedom from confusion. For what purpose, with what benefit, is the elevenfold grasping of the sign? The elevenfold grasping of the sign is for the purpose of, and has the benefit of, binding the mind to the object. For what purpose, with what benefit, is the examination of the path gone and to be returned by? The examination of the path gone and to be returned by is for the purpose of, and has the benefit of, the correct following of the course of practice.

"Seeing this benefit, and perceiving it as a jewel, having set up high regard for it, and cherishing it fondly, he binds his mind to that object, thinking, 'surely, by this practice, I shall be freed from aging and death.' He, quite secluded from sense pleasures ... enters upon and dwells in the first jhāna. There is attained by him the fine-material first jhāna, a divine abiding, and a basis of meritorious action consisting in development."

Therefore, one who goes to view a charnel-ground sight merely to compose his mind may go having struck the monastery gong and gathered a group together. But one going for the sake of his meditation subject should go alone, without a companion, never letting go of the fundamental meditation subject, attending to it continuously; he should take a strong stick or staff for warding off the danger of dogs and the like in the charnel ground; he should establish mindfulness, unconfused, by bringing about a well-established state of the object; and, by bringing about the internal state of the six faculties including the mind, he should go with a mind not turned outward.

Just upon leaving the monastery, he should note the gate: "I have gone out in such-and-such a direction, by such-and-such a gate." Then he should determine the path by which he goes: "this path goes facing east, or facing west, north, south, or an intermediate direction"; and, "at this spot it goes to the left, at this spot to the right, and at this spot there is a stone, at this one an anthill, at this one a tree, at this one a bush, at this one a creeper." Determining the path of approach in this way, he should go to the place of the sign — but not against the wind. For, going against the wind, the smell of the corpse, striking his nostrils, might disturb his very brain, or cause him to vomit his food, or produce remorse, thinking, "what a corpse-ground I have come to!" Therefore, avoiding going against the wind, he should go with the wind. If it is not possible to go by a path with the wind, and there intervenes a mountain, a precipice, a rock, a fence, a thorny spot, water, or mud, he should go having covered his nose with the hem of his robe. This is his procedure for going.

But having gone thus, one should not look at the foul sign right away. The direction should first be determined. For, standing in one particular direction, the object appears indistinct, and the mind is not workable. Therefore, avoiding that, one should stand where the object appears distinct, and the mind is workable. Both directly against and directly with the wind should be avoided: for one standing against the wind, the mind runs about, oppressed by the smell of the corpse; and for one standing directly with the wind, if there are non-human beings dwelling there, they may become angry and cause harm. Therefore, one should move slightly aside and stand not directly with the wind either. Standing thus, one should also stand neither too far nor too near, neither level with the feet nor level with the head. For, standing too far, the object is indistinct; standing too near, fear arises; and standing level with the feet or the head, the whole foulness does not appear evenly. Therefore, looking neither too far nor too near, one should stand at a comfortable spot, level with the middle of the body.

Standing thus, the surrounding signs stated as "in that place, he makes a stone ... or a creeper into a mark" should be examined. This is the procedure for examining them: if there is a stone within eye-range around that sign, it should be determined thus — "this stone is high or low, small or large, copper-colored, black, or white, long or perfectly round." Then it should be noted: "in such-and-such a location is this stone, and this is the foul sign; this is the foul sign, and this is the stone." If there is an anthill, it too should be determined as "high or low, small or large, copper-colored, black, or white, long or perfectly round"; then it should be noted: "in such-and-such a location is this anthill, and this is the foul sign." If there is a tree, it too should be determined as "a pipal, a banyan, a kacchaka, or a kapītana; high or low, small or large, copper-colored, black, or white"; then it should be noted: "in such-and-such a location is this tree, and this is the foul sign." If there is a bush, it too should be determined as "a sindi, a karamanda, an oleander, or a kuraṇḍaka; high or low, small or large"; then it should be noted: "in such-and-such a location is this bush, and this is the foul sign." If there is a creeper, it too should be determined as "a bottle-gourd vine, a wax-gourd vine, a sāmā-creeper, a black creeper, or a foul-smelling creeper"; then it should be noted: "in such-and-such a location is this creeper, and this is the foul sign; this is the foul sign, and this is the creeper."

As for what was said — "he makes it a mark, he makes it a support for attention" — that is already included in what has just been explained. For one who determines it again and again is said to "make it a mark." And one who determines it by repeatedly joining the two together in pairs — "this stone, this is the foul sign; this is the foul sign, this stone" — is said to "make it a support for attention."

Having determined it thus, the sign should be grasped in six ways: by way of color, by way of mark, by way of shape, by way of direction, by way of location, by way of delimitation. How? By that meditator, this body should be determined by way of color: "black, or white, or of a frog's-belly hue." By way of mark, however, without determining it as "the female mark" or "the male mark," it should be determined simply as "this body, standing in early life, middle life, or late life." By way of shape, by way of the bloated corpse's own shape: "this is the shape of the head, this the shape of the neck, this the shape of the hand, this the shape of the belly, this the shape of the navel, this the shape of the hip, this the shape of the thigh, this the shape of the calf, this the shape of the foot." By way of direction: in this body there are two directions, the lower direction below the navel and the upper direction above it; or else, "I am standing in this direction; the foul sign is in that direction." By way of location: "in this location are the hands, in this the feet, in this the head, in this the middle of the body is situated"; or else, "I am standing in this location; the foul sign is in that location." By way of delimitation: "this body is delimited below by the sole of the foot, above by the tips of the hair, and across by the skin, and, within that delimited space, it is simply filled with the thirty-two parts of the corpse"; or else, "this is its hand-delimitation, this its foot-delimitation, this its head-delimitation, this its middle-body-delimitation." Or else, however much space it occupies, that much should be delimited as "this, of such a kind, is the bloated corpse." But for a man, a woman's body — or for a woman, a man's body — is not suitable: in a body of the opposite sex, the object fails to become manifest, and becomes instead merely a condition for mental agitation. For it is said in the Majjhima commentary, "even a woman being carried out dead can still take hold of a man's mind" (A.N. 5.55). Therefore the sign should be grasped in these six ways only in a body of the same sex as the meditator.

But for the clansman who has practiced meditation subjects in the presence of former Buddhas, who has kept up the ascetic practices, who has thoroughly mastered the great elements, who has fully comprehended formations, who has determined mentality-materiality, who has broken through the perception of a being, who has fulfilled the recluse's duty, who is well-perfumed with past practice, whose development is already developed, who possesses the seed, whose knowledge is supreme, whose defilements are few — for such a clansman, the counterpart-sign appears at the very spot where he merely glances. If it does not appear thus, then it appears for one grasping the sign in the sixfold way just described. But for one for whom it does not appear even so, the sign should be grasped once more, in a further fivefold way: by way of joints, by way of openings, by way of concavities, by way of convexities, by way of the whole.

Herein, "by way of joints" means by way of the hundred and eighty joints. But how will one determine the hundred and eighty joints in a bloated corpse? Therefore, by this meditator, it should be determined by way of joints reckoned as fourteen major joints: three joints of the right hand, three of the left hand, three of the right foot, three of the left foot, one neck-joint, and one hip-joint. "By way of openings": an opening means the space between the hands, between the feet, between the belly and limbs, between the ears — it should be determined by way of openings thus; the closed or open state of the eyes, and the shut or open state of the mouth, should also be determined. "By way of concavities": whatever concave place there is in the body — the eye-socket, the interior of the mouth, or the hollow of the throat — that should be determined; or else, "I am standing in a concavity; the body is convex." "By way of convexities": whatever convex place there is in the body — the knee, the chest, or the forehead — that should be determined; or else, "I am standing on a convexity; the body is concave." "By way of the whole": the whole body should be determined all over. Having sent one's knowledge over the entire body, wherever a spot appears distinctly, there the mind should be fixed, thinking, "bloated, bloated." If it does not appear even so, the bloating is greatest at the belly; there the mind should be fixed, thinking, "bloated, bloated."

Now, as to the passage beginning "he makes that sign well grasped" and so on, this is the detailed explanation — By that meditator, the sign should be thoroughly grasped in that body by way of the grasping already described. With mindfulness well established, it should be brought to mind. Doing so again and again, it should be thoroughly considered and determined. Standing or sitting at a spot neither too far nor too near the body, with the eyes opened, the sign should be looked at and grasped. Thinking, "the bloated is repulsive, the bloated is repulsive," one should look with the eyes opened a hundred times, a thousand times, and bring it to mind with the eyes closed. Doing so again and again, the learning-sign becomes well grasped. When does it become well grasped? When, for one looking with eyes opened and bringing it to mind with eyes closed, it comes into range in exactly the same way both times — then it is called well grasped.

Having made that sign well grasped, well considered, and well determined in this way, if he is not able to reach the completion of development right there, then, at the time of returning, in the manner already stated, alone, without a companion, attending to that very meditation subject, with mindfulness well established, with the faculties turned inward, with a mind not turned outward, he should go to his own dwelling.

Just upon leaving the charnel ground, the path of return should be determined: "by whatever path I have come out, this path goes facing east, or facing west, north, or south, or an intermediate direction; and at this spot it goes to the left, at this spot to the right, and at this spot there is a stone, at this one an anthill, at this one a tree, at this one a bush, at this one a creeper." Having thus determined the path of return, one who has arrived and is walking back and forth should resolve upon a walk pertaining to that very object — meaning, he should walk on a stretch of ground facing the direction of the foul sign. One who is sitting should likewise prepare a seat pertaining to that very object. But if, in that direction, there is a pit, a precipice, a tree, a fence, or mud, so that it is not possible to walk back and forth on a stretch of ground facing that direction, nor, for lack of space, to prepare a seat there, then, without turning away from that direction, one should walk back and forth and sit in a spot suited to the available space — but the mind should still be turned to face that very direction.

Now, as to the question "for what purpose is the examination of the surrounding signs?" and the answer beginning "for the purpose of freedom from confusion," this is the intent. For, to one who has gone to the bloated-sign's location at an inopportune time, and, having examined the surrounding signs, opens his eyes and looks in order to grasp the sign — to him, that dead body may appear as though it has risen up and is standing, as though bearing down upon him, as though pursuing him; and, seeing that ghastly, terrifying object, his mind becomes distracted, as though deranged, and he attains fear, terror, and the standing-on-end of the body's hairs. For among the thirty-eight objects classified in the Canon, there is no other terrifying object like this one. In this meditation subject, indeed, one may become "one who has strayed from the jhāna." Why? Because of the meditation subject's extreme terror. Therefore, that meditator, steadying himself and firmly establishing mindfulness, should know that there is no such thing as a dead body rising up and pursuing anyone. For, reasoning thus — "if a stone or a creeper standing near this body were to come, then the body too might come; but just as that stone or creeper does not come, so too the body does not come; this appearance of yours is merely born of perception, arisen from perception — your meditation subject has appeared to you today; do not be afraid, monk" — having thus dispelled that fear and produced a smile, he should let his mind range over that sign. Doing so, he achieves distinction. This is what is meant by saying, "the examination of the surrounding signs is for the purpose of freedom from confusion."

But one who accomplishes the elevenfold grasping of the sign binds the meditation subject to his mind. For, from the condition of opening the eyes and looking, the learning-sign arises in him. Letting his mind range over that, the counterpart-sign arises. Letting his mind range over that, he reaches absorption. Standing in the absorption, developing insight, he realizes arahantship. For this reason it was said, "the elevenfold grasping of the sign has the purpose of binding."

As to "the examination of the path gone and to be returned by is for the purpose of the correct following of the course of practice" — herein, the examination stated of the path gone and the path returned by has the meaning of correctly bringing about the course of the meditation subject. For if, on the road, some people ask this monk, who is returning with his meditation subject, "what day is it today, venerable sir," or ask some other question, or engage him in friendly greeting, it is not proper for him to go on in silence, thinking, "I am a meditator." The day should be told, the question answered. If he does not know, he should say, "I do not know." A proper, courteous exchange should be made. But, doing so, the young sign he has grasped is lost. Even so, when asked the day, it should still be told. If he does not know the answer to a question, he should say, "I do not know"; if he does know, it is proper even to explain it in part, and a courteous exchange should be made. And seeing a visiting monk, a visitor's courteous welcome must be given. All the remaining duties too — the duty at the shrine-terrace, the duty at the Bodhi-tree terrace, the duty at the uposatha-hall, at the refectory, at the bathhouse, toward teachers and preceptors, toward arriving and departing monks, and all the rest of the communal duties set out in the Khandhaka — must likewise be fulfilled. And, fulfilling these, that young sign is lost. And even for one wishing to go again to retake the sign, it may not be possible even to go to the charnel ground at all, on account of it being occupied by non-human beings or fierce wild animals; or the sign itself may have vanished — for a bloated corpse remains as such for only a day or two, after which it passes into the state of the livid and the rest. Among all meditation subjects, there is none so hard to obtain again as this one. Therefore, when the sign is lost in this way, that monk, sitting in his night-quarters or day-quarters, should reconstruct it thus: "I went out from the monastery by such-and-such a gate, in such-and-such a direction; I took the path facing such-and-such a direction; at such-and-such a spot I turned left, at such-and-such a spot right; at such-and-such a spot there was a stone, at such-and-such a spot an anthill, a tree, a bush, or a creeper. Going by that path, I saw the foul object at such-and-such a spot. Standing there facing such-and-such a direction, having noted the surrounding signs in such and such a way, having thus grasped the foul sign, having left the charnel ground in such-and-such a direction, doing this and that by such-and-such a path, I came and sat here" — thus the path gone and returned by should be reviewed, right up to the very spot where he now sits with his legs crossed. For one reviewing it in this way, that sign becomes evident, appearing as though laid down right in front of him, and the meditation subject follows its course exactly as before. For this reason it was said, "the examination of the path gone and to be returned by is for the purpose of the correct following of the course of practice."

Now, as to the passage "seeing this benefit, and perceiving it as a jewel, having set up high regard for it, and cherishing it fondly, he binds his mind to that object" — herein, letting the mind range over the repulsive bloated object, producing jhāna, and developing the insight that has the jhāna as its proximate cause, one should be one who sees the benefit thus: "surely, by this practice, I shall be freed from aging and death."

Just as a poor man, having obtained a costly and precious gem, thinking, "indeed, a rare thing have I obtained," perceiving it as a jewel, developing reverence for it, and cherishing it with abundant affection, would guard it — just so, one should think: "this meditation subject that I have obtained is rare, like a costly, precious gem for a poor man. For one practicing the four-elements meditation subject simply comprehends his own four great elements; one practicing the mindfulness-of-breathing meditation subject simply comprehends his own nasal breath; one practicing a kasiṇa meditation subject simply makes a kasiṇa and develops it at his ease — in this way, the other meditation subjects are easily obtained. But this one lasts only a day or two, and after that reaches the state of the livid and the rest — there is nothing rarer than this." Perceiving it thus as a jewel, having set up high regard for it, and cherishing it fondly, that sign should be guarded. In one's night-quarters and day-quarters, the mind should be bound again and again there, thinking, "the bloated is repulsive, the bloated is repulsive." Again and again that sign should be brought to mind, attended to. It should be struck by reasoning, struck by thought.

For one doing so, the counterpart-sign arises. Herein, this is the difference between the two signs: the learning-sign appears deformed, ghastly, a terrifying sight. But the counterpart-sign appears like a stout-limbed man lying down, having eaten his fill. For him, at the very moment of obtaining the counterpart-sign, sensual desire is abandoned by way of suppression, through non-attention to sensual pleasures outside; and, by the very abandoning of resentment, ill will too is abandoned, as pus is abandoned along with the abandoning of blood. Likewise, through his energy having been aroused, sloth and torpor are abandoned; through his devotion to the peaceful state that produces freedom from remorse, restlessness and worry are abandoned; and, through the direct experience of the distinction attained, doubt is abandoned regarding the Teacher who points out the practice, regarding the practice itself, and regarding its fruit — thus the five hindrances are abandoned. And, in that very sign, the jhāna factors become manifest: applied thought, which has the characteristic of directing the mind onto the sign; sustained thought, which accomplishes the function of examining the sign; joy, which arises from the condition of having attained the distinction; tranquility, which arises from the joyful mind; happiness, which has that as its proximate condition; and unification, which has happiness as its proximate condition and arises from the concentration of a happy mind. Thus, for him, access-concentration, which is the counterpart of the first jhāna, is produced at that very moment. From this point on, up to the absorption of the first jhāna and mastery over it, everything should be understood exactly by the method already stated for the earth kasiṇa.

As for the remaining ones — the livid and the rest — everything that has been stated by the method beginning with "one learning the bloated foul sign goes alone, without a companion, with mindfulness established," taking the going as its starting point, should be understood in the same way, together with its detailed explanation and intent, simply by substituting, in each case, the word "bloated" with "one learning the livid foul sign," "one learning the festering foul sign," and so on, according to each.

But this is the distinctive feature — In the case of the livid, the attention "the livid is repulsive, the livid is repulsive" should be made to proceed. Here, the learning-sign appears mottled in color. The counterpart-sign, however, appears by way of its predominant feature.

In the case of the festering, the attention "the festering is repulsive, the festering is repulsive" should be made to proceed. Here, the learning-sign appears as though oozing. The counterpart-sign appears motionless and settled.

The cut-up is obtained on a battlefield, in a forest haunted by bandits, or in a charnel ground where kings have thieves cut in two; or else in the forest, at a spot where a man has been cut apart by lions or tigers. Therefore, having gone to such a spot, if the parts, though fallen in various directions, come into range with a single glance, this is good. If they do not, one should not touch them oneself with the hand — for one who touches them becomes overfamiliar with the object. Therefore, it should be arranged into one place by a monastery attendant, a novice, or someone else. Failing that, it should be drawn together, leaving a gap of one finger's breadth, using a strong stick or staff. Having drawn it together thus, the attention "the cut-up is repulsive, the cut-up is repulsive" should be made to proceed. Here, the learning-sign appears as though with a gap in the middle. The counterpart-sign, however, appears whole.

In the case of the gnawed, the attention "the gnawed is repulsive, the gnawed is repulsive" should be made to proceed. Here, the learning-sign appears exactly as though gnawed here and there. The counterpart-sign appears whole.

For the scattered too, having had the gaps of a finger's breadth made, or having made them oneself, in the manner already stated for the cut-up, the attention "the scattered is repulsive, the scattered is repulsive" should be made to proceed. Here, the learning-sign appears with the gaps evident. The counterpart-sign appears whole.

The hacked-and-scattered too is obtained at spots of the same kind already described for the cut-up. Therefore, having gone there, and having had the gaps of a finger's breadth made, or having made them oneself, in the manner already stated, the attention "the hacked-and-scattered is repulsive, the hacked-and-scattered is repulsive" should be made to proceed. Here, the learning-sign appears with the wound-mouths visible. The counterpart-sign appears whole.

The bleeding is obtained at the time of blood oozing from the wounds of those struck on a battlefield or elsewhere, or from hands or feet that have been cut off, or from the mouth of a broken boil or abscess. Therefore, having seen it, the attention "the bleeding is repulsive, the bleeding is repulsive" should be made to proceed. Here, the learning-sign appears in the moving form of a red banner struck by the wind. The counterpart-sign, however, appears settled.

The worm-infested occurs after the passing of two or three days, when a mass of worms is oozing from the nine wound-mouths of the corpse. And it stands there, exactly the size of the body — whether of a dog, a jackal, a human, a cow, a buffalo, an elephant, a horse, a python, or the like — like a heap of cooked rice. In regard to any of these, the attention "the worm-infested is repulsive, the worm-infested is repulsive" should be made to proceed. For the Elder Cūḷapiṇḍapātika Tissa, the sign arose inside an elephant's carcass at Kāḷadīghavāpi. Here, the learning-sign appears as though moving. The counterpart-sign appears settled, like a lump of cooked rice.

The skeleton is described in various ways by the method beginning, "suppose one were to see a body discarded in a charnel ground, a chain of bones, with flesh and blood, held together by tendons" and so on (M.N. 3.154). Herein, having gone in the manner already stated to wherever it has been laid down, and, by way of the surrounding stones and the like, having made a mark and a support for attention, and having noted it, according to its actual nature, as "this is a skeleton," the sign should be grasped in the elevenfold way, by way of color and the rest.

As to that, by way of color: it should not be looked at as "white," for that would result in a confusion with the white kasiṇa. Therefore the skeleton should be looked at simply as repulsive. "By way of mark" here means the names of the hand and the rest; therefore it should be determined by way of mark according to the hand, foot, head, chest, arm, hip, thigh, and calf. By way of shape, it should be determined according to long, short, round, square, small, and large. Direction and location are as already stated. By way of delimitation, having determined it by way of the boundary of each particular bone, whichever appears evidently, that should be taken hold of, and absorption should be reached through it. By way of concavity and convexity, it should be determined according to each particular bone's own concave and convex places; or, by way of location, it may also be determined thus: "I am standing in a concavity, the bone is on a convexity," or "I am standing on a convexity, the bone is in a concavity." By way of joints, it should be determined by way of the places where two bones are fitted together. By way of openings, it should be determined by way of the gaps between the bones themselves. And, having sent one's knowledge everywhere, it should be determined by way of the whole: "in this place is this bone." If the sign still does not appear even so, the mind should be settled on the forehead-bone.

Just as here, so this elevenfold grasping of the sign should be noted, applying it as fitting, for the worm-infested and the others preceding this one as well. And this meditation subject succeeds through an entire chain of bones, or even through a single bone. Therefore, having grasped the sign in the elevenfold way at any of these, the attention "the skeleton is repulsive, the skeleton is repulsive" should be made to proceed. It was said that here the learning-sign and the counterpart-sign are exactly alike; that applies to the case of a single bone. But in the case of a chain of bones, the learning-sign is characterized by visible gaps, while the counterpart-sign fittingly appears whole. And even in the case of a single bone, the learning-sign should be ghastly and frightening, while the counterpart-sign should be productive of joy and gladness, since it brings on access-concentration.

For, in this connection, what is said in the commentaries was said only after allowing for an exception. For there it is said, "in the four divine abidings and in the ten foul objects, there is no counterpart-sign; in the divine abidings, the sign is simply the breaking down of boundaries between beings; and in the ten foul objects, the sign is simply what is seen, without differentiation, in the mere state of repulsiveness" — and yet, immediately after saying this, it is also said, "here the sign is twofold, the learning-sign and the counterpart-sign; the learning-sign appears deformed, ghastly, and frightening," and so on. Therefore, what we have said, having considered the matter, is what is fitting here.

Moreover, the case of the Elder Mahātissa — for whom, from merely glancing at a woman's teeth-bone, her entire body appeared as a mass of bones — and similar instances, are illustrations to be cited here.

Thus the foul objects — which the Ten-Powered One, of excellent qualities, whose fame is praised even by the thousand-eyed one, declared — each the cause of a single jhāna. Having thus understood these, and this method of their development, a further miscellaneous discussion concerning these very same objects should also be known.

For one who has attained jhāna in any of these becomes, through the thorough suppression of lust, one without greedy wandering, like one free of lust. This being so, it should be understood that the tenfold division of the foul stated here is by way of two considerations: the actual condition a body happens to reach, and the difference in temperament among those inclined to lust. For a corpse, undergoing its repulsive transformation, may reach the actual condition of the bloated, or the actual condition of one or another of the livid and the rest. Thus, whatever condition it is possible to obtain, in that very condition the sign should be grasped — "the bloated is repulsive," "the livid is repulsive," and so on. It is by way of this — the actual condition a body happens to reach — that the tenfold division of the foul is said to have been stated.

More specifically, herein: the bloated, by revealing the ruin of the body's shape, is suitable for one lustful with regard to bodily shape. The livid, by revealing the ruin of the skin's color, is suitable for one lustful with regard to bodily color. The festering, by revealing the foul smell bound up with a bodily sore, is suitable for one lustful with regard to a bodily fragrance produced by means of garlands, perfumes, and the like. The cut-up, by revealing the body's hollow interior, is suitable for one lustful with regard to solidity in the body. The gnawed, by revealing the destruction of the body's fleshy fullness, is suitable for one lustful with regard to fleshy fullness in such bodily regions as the breasts. The scattered, by revealing the dispersal of the limbs and members, is suitable for one lustful with regard to the graceful play of the limbs and members. The hacked-and-scattered, by revealing the disfiguring breakup of the body's unity, is suitable for one lustful with regard to the perfection of the body's unity. The bleeding, by revealing the repulsive state of being smeared with blood, is suitable for one lustful with regard to the beauty produced by ornaments. The worm-infested, by revealing the body's being shared in common by many families of worms, is suitable for one lustful with regard to attachment to the body as one's own. The skeleton, by revealing the repulsive state of the body's bones, is suitable for one lustful with regard to the perfection of the teeth. It is by way of this — the difference in temperament among those inclined to lust — that the tenfold division of the foul should be understood to have been stated as well.

Now, since, in the case of all ten kinds of this foul object, just as a boat on a swift-flowing river of unsettled water stands still only by the strength of its rudder, and cannot be kept still without the rudder — so too, owing to the weakness of the object, the mind stands unified only by the strength of applied thought, and cannot be kept so without applied thought — therefore, only the first jhāna occurs here, not the second and the rest.

And, even though this object is repulsive, joy and gladness arise in regard to it, both through seeing the benefit thus — "surely, by this practice, I shall be freed from aging and death" — and through the abandoning of the torment of the hindrances: just as, for a flower-sweeper who sees the benefit, thinking, "now I shall receive much wages," joy arises even in a heap of dung; and just as, for a sick person afflicted with a severe illness, joy arises in the occurrence of vomiting and purging that will cure him.

And this tenfold foul object is, by way of characteristic, one and the same. For all ten alike, the characteristic is simply the state of being impure, foul-smelling, disgusting, and repulsive. And this characteristic appears not only in a dead body, but even in a living body — as it did for the Elder Mahātissa, a dweller at Cetiyapabbata, who saw a woman's teeth-bone; and as it did for the attendant novice of the Elder Saṅgharakkhita, who was looking at a king seated on the back of an elephant. For just as a dead body is foul, so too a living one is foul. But the characteristic of foulness here is not perceived, on account of its being concealed by adventitious ornamentation.

But this body, by its very nature, is a heap of more than three hundred bones, joined together by a hundred and eighty joints, bound by nine hundred tendons, plastered with nine hundred pieces of flesh, wrapped in moist hide, covered by skin, riddled with holes here and there, constantly oozing and dripping like a pot of fat, inhabited by families of worms, a base for diseases, a foundation for states of suffering, forever discharging through nine wound-mouths like an old, broken abscess — from whose two eyes eye-discharge oozes, from the cavities of whose ears ear-discharge oozes, from whose nostrils mucus oozes, from whose mouth food, bile, phlegm, and blood come forth, from whose lower openings excrement and urine come forth, and from whose ninety-nine thousand pores an impure sweat-fluid oozes. Blue-bottle flies and the like swarm around it.

Should this body go untended by tooth-cleaning, mouth-washing, head-anointing, bathing, and the wearing of garments and cloaks, and become, just as it was born, coarse-haired and disheveled, wandering from village to village — then even a king would be indistinguishable from a flower-sweeper, an outcaste, or any other such person, in the equal repulsiveness of the body. So too, in the state of being impure, foul-smelling, disgusting, and repulsive, there is no difference at all between the body of a king and that of an outcaste. But here, by tooth-cleaning, mouth-washing, and the rest, people cleanse the dirt of the teeth and so on, cover their private parts with various garments, anoint themselves with fragrant unguents of various colors, and adorn themselves with flowers and ornaments, thereby bringing the body to a condition fit to be taken as "I" and "mine." Then, because the true characteristic of its foulness is thus concealed by this adventitious ornamentation, men and women, failing to recognize it, take delight in one another.

But, in the ultimate sense, there is not even the smallest spot here fit to be delighted in. For indeed, beings are unwilling even to touch with the hand a single one of such things as hair, body-hair, nails, teeth, saliva, mucus, excrement, or urine once it has fallen outside the body — they are disgusted, ashamed, and repelled by it. Yet whatever of these same things remains within the body, though equally repulsive, they take hold of — enveloped in the darkness of ignorance, dyed with attachment and lust for self — as "desirable, lovely, permanent, pleasant, and self." Taking hold of it thus, they become like an old, famished jackal who, seeing a flowering kiṃsuka tree in the forest, mistakes its fallen blossoms for pieces of flesh.

Just as a jackal, seeing in the forest / a flowering kiṃsuka tree, / thinking, "a tree of flesh have I found," / going swiftly to it,
Biting, in great greed, / each blossom as it falls, / does not know, "this is not flesh, / that is not flesh, which grows on the tree" —
Just so, a wise one should take the fallen portion / itself as foul, / and, not grasping it otherwise, / should regard even that which is within the body in the same way.
For, taking this body to be beautiful, / infatuated with it, / fools, doing evil deeds, / are not freed from suffering.
Therefore let the wise one see, / whether living or dead, / the true nature of the rotten body, / stripped of the appearance of beauty.

For this was said —

Foul-smelling and impure is the body, / a corpse comparable to a rubbish-heap; / censured by those who have eyes to see, / yet delighted in by fools.
Wrapped in moist skin, / a great wound with nine doors, / it oozes on every side, / impure and putrid-smelling.
If the inside of this body / could be turned to the outside, / one would surely have to take a stick / to keep off the crows and dogs.

Therefore, a capable monk, whether it be a living body or a dead one, should, wherever the mode of foulness becomes apparent, take up the sign right there, and bring the meditation subject to absorption.

Thus, in the Visuddhimagga, composed for the gladdening of good people, in the section on the development of concentration, this is the sixth chapter, called the Description of the Foulness Meditation Subjects.