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1. The ten impure things that are dead are no longer consciousness, which is told after the changes, that is: the general, the general blue bruise, generalized blood, the general was cracked, smoked, depleted , being scattered, bleeding, eating and skeletal form. (Ch. III, 105).
Minister bulging undertakings : dead bodies were swollen ( uddhumata ) for gradually swells, swell after death, such as a pipe breaking in the wind pedestal. The body is looked disgusted, it is a word to indicate death in that state.
2. Green bruise : ( vinìla ) is where each color changes on the body. What bruise is ugly look disgusting, so called blue bruise ( vinìlaka ). It is the only dead body that has red spots due to flesh and white spots due to accumulated pus, but most of the color is black, as if it was covered with a black blue cloth. in those places.
3. Pus spills : In places where the pus spills out, the pus is called "pus out" ( vipubbaka ) Or something pus ( vipubba ) is bad ( kucchita ) because of disgust, pus. This is the noun that is pronounced dead in that state.
4. General cracking : to be opened by cutting two called cracking ( vicchidda ). Something cracked called generalized ( vicchiddata ). Or something cracked is bad, because of disgust, should be called general crack, this is a deadly nouns are cracked in the middle block.
5. Chess gnaw : dogs, ferrets, etc. eat here and there in different ways, called vermin ( vikkhàyita ).Or, what is gnawed is bad because of disgust, so called gnat gnomes. This is a noun that is pronounced dead in that state.
6. General is tired : what is tossed everywhere called vikkittam . What is disassembled is calledvikkhittaka Or what is bad is bad, because of disgust, should be called generous . This is the name of one death that is disintegrated here and there in the style of "one hand, one foot, the other," (cf. M, 58 )
7. General disperse weary : dead bodies were chopped off, being weary in the way mentioned, so-called Minister dispersed disintegration. This is a noun that is pronounced dead after being cut off with a knife to feed the crow.
8. Bloody blood flow : bleeding, bleeding everywhere, called bleeding generals (lohitaka ). This is a noun just dead with blood.
9. symbolically eat : hunger called polymerization ( puluva ) see maggot crawling the call is symbolic eat. This is a noun only one death is full of worms.
10. Skeleton skeleton : "atthika " is the noun for a bone or skeleton.
11. The above names are used for both cases: generals arise due to anatomy, etc., as foundation and meditation by these generals.
12. Here, when a meditator wants to practice meditation called meditation on the anatomy, by initiating that general in a dying death, one must approach a master as described in the kasina section. and study the subject of meditation from him. When teaching the subject of meditation for the student, the teacher must explain all things, ie the directions to go with the purpose of achieving the impure general, the nature of the surrounding generals, 11 ways to seize the general, observe the way to and from, and end by pointing to the destination. When one learns well, one should go to a dwelling of the type described and live there while searching for a rising star.
13. At that time, if you hear people say at some village gate, some road, some forest edge, or some rock or tree or some mortal, there is a death The practitioner is not allowed to go there immediately, as if the person jumped into the river at a place without a landing. That impure general was surrounded by
14. Beast and non-human, and practitioners may be in danger of being there. Or maybe that the way to that place is through a village gate or a swimming pool or a field of water, where one can find a material belonging to the other person in the eye. Or maybe death is of a different gender, because a female body is not suitable for a male practitioner, and vice versa. If it is dead, it can look beautiful, so it can be dangerous for the living. But if you consider yourself "this is not difficult for me" then go to here.
15. And when you go, you have to say to the superior of the sangha, or to a well-known monk.
16. Why? As if in the cemetery, the practitioner suddenly shakes up the four limbs, or throat upset when he touches with unpleasant objects such as the appearance and sound of the lion, lion, tiger, etc. Or something else that touches the brain of the meditator, the person to whom the salutary teacher will take care of the yogi bowl for the practitioner in the temple, the practitioner for the young monks or the apprentice to the practitioner.
17 In addition, a cemetery is where bandits can gather because they think it is safe for them. When people chase thieves, they can drop objects near the monk and run away. One can grab a monk, thinking that he has caught the thief with the material, and makes him miserable. Then the monk at the temple will explain to everyone, saying, "Do not disturb him, he told me before going to this place to do this special work." And the elder will rescue the bastard. This is the benefit of passing away to someone who knows.
18. Therefore, he should inform a bhikkhu of the type mentioned above, and then go away expecting to see that general, joyfully as a sergeant of the descent (Khattiya ) on the way to Or, as a poor man on his way to the excavation of hidden treasures.
19. And one should go there in the way that the Prophets have warned: "A person who is studying the body of a lama who is not alone in companionship, with the mindfulness of staying unbroken, The subject is rotated inward, the mind is not extroverted, and the path to and from the place is observed. with their characteristics and with regard to each object in relation to the impure object. When this is accomplished, the meditator judges the nature of the samsara being swollen by the fact that it has reached that particular characteristic (see v. 14) .The practitioner sees that the general is appropriately grasped, appropriately memorized, Properly defined by its color, in its direction, by its limits, by its convexities,
20. After having identified the proper level, remember correctly, the definition is correct, the practitioners go alone do not elect friends, with mindfulness has stayed uninterrupted, the inward rotation, Considering the way to and from, the practitioner decides that his steps are directed at him, while sitting, he prepared a seat towards that general.
21. What is the purpose, benefit of defining the nature of things around? The purpose is not to be deceived (illusion). Take the prime minister under the eleven other ways. what's the benefit? Grasping the eleven in a way is to force the mind to one place, there is a benefit to tie the heart to a place.Consider what the road to and destination is? What benefits? The purpose is to follow the mind, there is a mind monitoring.
22. When one abides respect for the object by seeing its benefits and by treating it as a treasure and loving it, the meditator holds the mind on that object: "Surely this way I will get old. Absolutely free, the glass of the law and practice meditation and early meditation ... Because of the separation. The meditator has attained first-class meditation. The residence of the practitioner is that of being a resident, and that is the typical case of meditation.
23. If you go to the cemetery to test your state of mind, then ring the bell to raise them before leaving.If you are going to cultivate the subject of contemplation, you should go alone. You will not give up your basic subject and keep it in mind with a stick to avoid evil dogs etc. .. Ensure mindfulness. in the interruption by cleverly settling it, with the mind not outward, for being sure that the bases with the sixth sense are oriented inwards.
24. When leaving the monastery, one should pay attention to the gates; "I went in that direction, by that gate." Then the practitioner should define the way he goes: "This road goes east ... West ... North ... South ..." or "The way to intermediate direction" and "in This place, the road to the left hand, this place has turned right hand "and" This place has a rock, this place an ant nest, here is a big tree, this place a bush, this place a creeper " The practitioner should go to the place of impure General, while defining the way he goes in that way.
25. And you should not go near that place with the wind, because in doing so, the rotten smell of the corpse thrown into the nose, the practitioner may be turned upside-down brain, or eat the territory, or repent "Oh, what a terrible place to be, I met." So instead of the temple near to the wind, he should go against the wind. If you can not walk with a road under the wind. Because of obstacles - it is best to cover your nose with the y-axis. These are the duties of the go.
26. When one arrives in this way, one should not immediately look at the impure general, but should set the direction. Because if one is right, the object is not clear to the practitioner, and the mind is not easy to use. Therefore, the practitioner should be where the object appears most clearly, the heart most willing. And he must not stand in the wind or in the wind of the corpse. Because if the stand against the wind is rotten smell of corpses mind yak yang, but if standing in the wind there are inhumane there, practitioners can be played bad because of angry anger. So, turn a little and do not stand completely by the wind.
27. Do not stand too close or too close, or stand too close to the head or to the feet. Standing too far, the object can not be seen clearly. Standing too close, the practitioner may be frightened. If standing at the head or foot, the impure general is not visible to the practitioner in a uniform manner. Therefore, one should stand facing the middle of the corpse in a convenient place to look.
28. Then the practitioner should identify the characteristics of the surrounding generals in the manner stated, such as "Where the crown prince is placed, he observes the rock .. Or vines with his generals" .
29. The following are indications of their nature. If a stone is in the eye of the impure, he should recognize it like this: "This stone is high or low, small or large, brown or black or white, long or round." Then the practitioner should observe the correlated positions as follows: "Here is this stone, this is the impure general, this is the impure general, this is rock."
30. If there is an ant nest, it should recognize it as follows: "This is high or low, small or large, brown or black or white, long or round." Then observe the correlated positions as follows: "In this place, this is an ant colony, this is impure general."
31. If there is a tree, he should designate it as follows: "This is a tree or apple or apple tree, high or low, small or large, black or white." Then observe the correlated positions such as: "Here, here is the tree, this is the impure general."
32. If there is a bush, one should specify it ... (as above).
33. If there is a creeper, he should specify it as follows: "This is a pumpkin or a gourd, a brown or black vine, or a stale one." Then observe the correlated positions as follows: "In this place, this is a climbing tree, this is the impure general, this is impure general, this is the climbing tree.
34. Again to its special general and in relation to the object of contemplation (v. 19): this is included in what is said above, because he " "when he defines it so many times, and" defines it in relation to the object "is when he defines the combination of pairs as" this is the rock, this is the general This is unclean, this is the rock.
35. After doing so, the practitioner must pay attention to the fact that he has a special nature, his own state of being an anarchist, a general not in common with anything else, It was said "he defines it by the fact that it has reached that special character". It means that the impure general should be defined according to its particular nature according to its own nature, that is, the bulge, the vanity . "( Vanita )
After defining it so, one should grasp the general in six ways, ie (1) according to its color, (2) according to its characteristics, (3) in form, (4) direction, (5) localization, (6) its limit. How?
36. (1) You should define the general by color as: "This is the corpse of a black, white, or yellow skin"
37. (2) Instead of clearly identifying the general due to the characteristics of the three or the male, the practitioner should define it as such: "This is the body of a young man, a middle-aged man, an old man."
38. (3) According to the shape of the sutra, the shape of an opaque figure is as follows: "This is the shape of the head, this is the shape of the neck, this is the shape of the abdomen, this is the navel shape. is the shape of the groin, this is the shape of the calf, this is the shape of the leg, this is the shape of the foot.
39. (4) You should specify the direction of the impure general as follows: "There are two directions in this corpse, the lower one from the navel down, and the upper from the navel." Determine the direction that: "I'm standing here, the impure general in that direction.
40. (5) The practitioner should specify the impure general in its locality as follows: "The hand has this place, the foot here, the head here, this belly" or "I stand here Net there.
41. (6) The practitioner should limit the impure general to the following: "So this is limited by the heel, above by the ends of the hair, all around the skin; The space that this corpse occupies can be filled with 32 human bodies. Or, the practitioner may limit the following: "This is the boundary of the foot, this is the boundary of the head, this is the boundary of the between the body, "or the practitioner may specify the limit of each part of the body he observed, such as:" Only that part of the body is so swollen. "
42. However, a female body is not suitable for a male observer, and vice versa, because the subject is not visible in the body of a person of the opposite sex, but only becomes an occasion for false stimulation. "Even when the body is falling, a woman also penetrates the mind of the man and stays there." Therefore, the impure general should only be served in six ways, and in a body of the same.
43. But when a person has practiced this subject under the previous enlightened beings, has practiced asceticism, has smashed the four elements, distinguished the three, has identified the identity, eliminated the mind, did finished the almanac, lived the moral life has cultivated what to cultivate, when he has the seeds to give up the action, have mature knowledge and less defilements, the appearance of the person on the spot while he was looking. If the general does not appear that way, he will appear when he praises in six ways:
44. But if the general does not appear to the practitioner even when eating in six ways, should be returned in five other ways: (7) joints, (8) openings, (9) the convex, (10) the indentations and (11) all around.
45. Here, (7) the main connections are 180 seats. But how do you determine the 180 seats in a swollen corpse? So you can define them through the 14 major joints, three joints in the right arm, three in the left arm, three in the right leg, three in the left leg, one in the joint, one joint belt.
46. (8) Openings: An open area is the gap between the arms and hips, the hips between the legs, the hips of the abdomen, the hips of the ear. You should specify these gaps. Or define by looking at the eye opening, closing the mouth or closing the mouth of the corpse.
47. (9) Supernatural: You should specify any dimples on the body such as the eyes, inside the mouth, or under the neck. Or define the depression as follows: "We are standing in a depression, the body is in a convex place."
48. (10) Protrusion: The place should be positioned on the body like the knee, chest or forehead. Or: "I'm standing in a bulge, the corpse is in the ditch."
49. (11) Around: The whole body has to be defined around. After working on the whole plane of knowledge, the meditator should concentrate on the following: "General defiance, general surgeon" in any place of the corpse is clear to the practitioner. If it is not clear yet, and if there is a strong intensity of the abdominal abnormality in the abdomen, the abdomen should be kept as follows: "General aneurysm, aneurysm" in the abdomen.
50. Now, on the bridge: "He should pay attention to make (General) is appropriately grasped" etc. .. is explained as follows. The practitioner should grasp the general in a thorough manner in the manner described. He should pay attention to that with the concept of staying. He should note that generals are properly remembered, properly defined, by repetitive tasks. Standing not far too close to the corpse, the practitioner should open his eyes to look at one hundred times, a thousand times, thinking, "Impure is the general," and closed his eyes to that general.
51. When he does so many times, he is grasped appropriately. When is it appropriate? That is when he appeared before the eye whether the practitioner opened his eyes or closed his eyes, so called academy was grasped appropriately.
52. When you have grasped such a general, so clearly, then if you can not finish the practice on the spot, you can return to your residence, alone, follow As you have arrived, do not vote for you, maintain the item in mind with mindfulness, stay with the mind not outward because the bases were turned in.
53. When the practitioner leaves the graveyard, the path should be marked as follows: "The road, we return east, west ... north ... south" or "it goes toward the middle. "or," In this place he turns his left hand; in this place he turns his right hand "; and" There is a rock in this place, here an ant's nest, in this place a tree, , there is a climbing tree. "
54. When you have marked the way back, and when you return to the place of residence, go back and forth, the practitioner should pay attention to make the passage, the practitioner should pay attention to make the walking also direction to it , that is, you should walk on a parcel of land facing the direction of the other impure general. And when sitting, he must also compose a seat towards it.
55. But if there is an obstacle in that direction, such as a puddle, a big tree or a hedge or a pond if you can not walk on the opposite side of the road, To have such a seat because there is no place to sit, then one can practice or sit in any place as long as the mind has to move in that direction.
56. Now, it's the turn of the question: "What is the purpose, the benefit of defining the nature of surrounding generals?" And the answer has been stated: The purpose is not to cheat the meaning as follows. If a person goes to the place where he is stationed, and opens his eyes to grab the general by identifying the surrounding generals, just as he looks at one, the corpse seems to stand up. threatening, and chasing after him, and when he sees that bizarre and frightening object, his mind shakes, like a madman, grabbed by horrible terror, and his hair upside-down . Of the 38 items that are presented in the scriptures, there is no object as scary as this object. Some people have lost their meditation while contemplating this subject. Why? Because it was so terrifying.
57. Therefore, the practitioner must be strong. Staying mindful of mindfulness, one should avoid fear in this way: "Never die to stand up and pursue anyone. If the rock or climbing tree next to the death but here, perhaps The corpse is also coming, but because of the rock or the other climbing can not come, so the body can not come. Your meditation has appeared to you. Do not be afraid, this monk. " The practitioner should laugh for it to pass, and direct it to him. In this way he will reach distinction. This is the meaning of the sentence: "Clarifying the surrounding general purpose is not to be deceived."
58. Success in grasping in the 11 ways means fasting the object of meditation. Since it is the opening and the seeing that make conditions for primordial birth, and while the practitioner exercises his or her mind, the general arises, and when practicing the mind against the general, just. When he is firmly anchored, he practices, attains enlightenment and attains Arahantship. So say: grab the prime minister in 11 ways whose purpose is to tie the mind in one place.
59. Observation of the pathway for the purpose of the mind tracking: Examine the way to go and follow the meditation subject.
60. For if bhikkhu is walking on the road with his meditation subject, he meets the person in the middle of the road asking, "What good day is this?" Asking about Dharma or salutation, the bhikkhu should not continue to silence, because of the pause: "I am busy with a topic of meditation," to answer the Dharma, or say "I do not know", if do not know the truth, and must answer a polite greeting. When you do this, the new generals are suddenly suddenly lost. But even if the general disappears, he still has to answer the date. When asked about the date, if he does not know, he must answer "I do not know" (in French). carefully, and when greeted, must respond. Also, when meeting bhikkhus, they must be treated, and all other tasks in the Borders must be performed,
61. And the newly acquired general also disappears when he does this work. When one wants to travel again, he thinks, "I will be impure," then suddenly find himself unable to go to the graveyard, because the place was invaded by an inhuman or a beast, or dead. disappeared. For a swollen body only lasted a day or two and then turned into a green bruise. In all the items, there is not one that is difficult to meet like this.
62. Therefore, when the general has disappeared, the monk should sit in his place at night, or his resting place, and first observe the way and go, to the place where he actually sat "As I walked out of the temple, following a path leading to such a direction, I turned the ear in such a place, turning right in such a place, at a place on the way with a rock , a place where there is an ant nest, a big tree, a bush, a climbing tree ... After following such a path, we have seen the impure general in such a place, we stand face facing in the direction as Seeing such generals around me, I keep my impure general in this way, I leave the graveyard in such direction, do such things, and now I am sitting here. "
63. While he rehearsed as above, the general became very different and appeared as if he had been placed in front of the meditator. So that said: "The review of the way to go and to have the purpose is to track the mind."
64. Now on the question: "When one abides respect for it by seeing its benefits, treating it as a treasure, loving it, the meditator forces his mind on that object" . Here, after having attained meditation by practicing the impure renunciation of the body of the ascetics, one should increase the wisdom with meditation to be near, and see the benefits as follows: "Surely by This will escape old age.
65. Just as a poor person will have a treasure of treasures that will preserve it, to respect him as someone who knows its value, thinking, "I have something very difficult to obtain" . Likewise, this bhikkhu, keep the unclean general, love it and respect it as one who knows its value, thinking: "I have been given the value of it, thinking that" I have "Something really hard to do, like a great treasure to a poor person, because a person who puts in place the four elements, distinguishes the four major categories within himself, one Breathers distinguish the wind from their nostrils, and a Kasina (a local) makes a Kasina and expand it as you like. These items are easy to get. But the swollen headache lasted only a day or two, then it turned into a bruise. There is no more difficult topic than this one. At night and day camp, the practitioner should focus on the following: "The impure mind of the pendulum." And the practitioner should visualize that person, bring it into the mind and strike it with much range. times.
66. When you do that, the general arises. This is the difference between the two generals. Formal education (ie, the prime minister under the "Thin Falun Dafa") appears as a terrifyingly terrifying spectacle, and the general is like a great limb lying long after eating.
67. At the same time with the appearance, the craving of the yogi disappears by not paying attention to the object outside. And so giving up consent for sex, the yard is also eliminated, as pus also go by blood. Likewise, the deep meditation is eliminated from the spectrum, the renunciation is abandoned by the practice of peaceful subjects without repentance, and skepticism is directed towards the path of the path, the skepticism of the path , and the result of the path, is also abandoned by the realization of the experience of holiness. Thus, the five hindrances are abandoned. And there is the presence of the object oriented towards the object, the fourth emphasis on the object, the result of winning the prize, despair arise in a person with joy, it, and the one-pointedness is its general, for it arises in a person whose mind is at peace. So,
68. Thus, in practice, a characteristic of meditation at the same time is born from the practitioner. All that until then is determined in the meditation and dwells therein, which should be understood as described under the heading of the land.
69. Regarding the body of the bodhisattva and other generals: all the verses in paragraph 19, begins, "Those who are learning the impure body of the pituitary body, go alone, do not elect you, with righteous thoughts. interruptions, etc., apply to the other impure generals, just change the noun "swelling" in proper nouns such as: "the unclean school student body bruise .." impure body burnt ... "But the difference is as follows:
70. (Green bruise) Green bruise should be recited as follows: "The green bruise of dead bodies is disgusting, disgusting is green bartender." Here, the appearance appears color, but the appearance of the color of the most prominent.
71. (Generals have pus) Generally ignited pus should be recited as follows: "General of pus, disgusting generals of disgusting pus." Here, the general appearance appears to be dripping pus, and the general looks calm and calm.
72. (Chess is tightly double). Twisted chickens are seen on the battlefield or on a bandit's forest or in a graveyard where bandits are ordered by the king, or in a forest where a person is killed by a lion and tiger. . Therefore, when the practitioner goes to that place, if the examination is clear as soon as the attention, although it is in many places, it is good. Otherwise, the practitioner is not allowed to touch his / her dead body, for he or she will become familiar with the scene (such as an ordinary person who burns the corpse). He should tell a novice or an ascetic, or someone else, to collect his body in a place.If you can not find someone to do it, you should use a plant to reassemble the parts of the body, so that they are only a finger apart. After assembling like this, the meditator should consider the following: "
73. (To be seen to be gnawed) Should be recited: "General body is gnawed smoke is disgusting, disgusting that the gnawing smoked." The general appears as if he was gnawing at this place, and his appearance was intact.
74. (Generalized body fatigue) After the body was almost said above, generosity should be thought as follows: "Impure General of the body is dry, the body is completely impure. Here, the prime minister has prominent slits, and the general looks complete.
75. (Chiseled and dispersed Chess) Chiseled and dispersed chess pieces are found at the places mentioned in the double chisel. So after assembling here as mentioned above, the meditator should be mindful as follows: "General scattered saw is disgusting, disgusting that the body was scattered saw".Here the general revealed the openings of the wound, but the general is intact.
76. (Bleeding moles) Bleeding generals are found in the wounds suffered by the victim on the battlefield, etc., or from the limbs that have been cut. When you see that meditator should recite "Generals bleeding disgust, disgust is bleeding body." Here, learning generals like that is moving, like a red flag was wind battered, and the generals are static.
77. (Genetics) After two or three days, from the nostrils of the body discharge a kind of worm, and the lump is located there like a pile of rice or rice, as big as the body whether it is The body of a dog, a fox, a buffalo, an elephant, a horse, a python, or any other animal, the general should be read as follows: "Disgusting is eating, disgusting to eat ". As the General had risen to Elder Culapiadapatika- Tissa because of the death of an elephant in Kalahapavapi . Here the academy appears to be moving, but the general is calm, like a ball of white rice.
78. (Skeleton Hero) Skeleton is depicted in many aspects: "As he looked at a body thrown at a skeleton of a flesh and blood, with tendons attached" ( D ii, 296 ). Go to the place where the skeleton in the way said and notice the platform, etc. With the generals. The practitioner should identify his character by the fact that he has reached this particular nature: "This is a skeleton" and grasps in 11 ways, by color, etc. But if The fake look at it, just grabbing it by color like white, it does not appear to the practitioner that its individuality is disgusting, but merely a change of white color ( Kasina white). Therefore, one should only look at it as a skeleton in the face of disgust. "Characteristics" refers to the hand, etc.
79. Here you should define the skeleton because of its characteristics such as hands, legs, head, chest, arms, waist, thighs. The practitioner should be defined by its shape as long, short, square, round, small, large. By the direction and locality mentioned above (pp. 39-40). Having defined it according to its limits, the boundary of each bodhisattva, the practitioner is determined to grasp what he sees most clearly. But he can also be identified because of the protrusions of each bone. And it is also determined by its location: "We are standing in a dimple, the skeleton is in the convex area, or we are standing in the convex, the skeleton in the dome." Bones should also be defined by their joints (joints) when the two bones are joined together. It should also be defined by its openings, which are openings that separate the bones. It needs to be defined around the world by directing the perception of it comprehensively as follows: "This place has this skeleton." If the general does not appear in this case, as before, the subordination must be in 11 ways.
80. This item can be accomplished without the whole of a skeleton or a single bone. Therefore, after learning the general in any bone in 11 ways, the meditator should read as follows: "Disgust is a skeleton, disgust is a skeleton." Here the general and the same generals, people say. This is true for a single bone. But when the scholar is clear in the whole of a skeleton, it is true that the scholar has the gaps and the general is intact. And learning even a single burning bone would seem horrible, but the generals are born with joy as it brings forth near.
81. What is said in the explanations of this problem allows us to infer such. Because in the comment, after saying, "There are no generals in the region and 10 impurities, because in the case of categories, the general is the breaking of the boundaries, and in the case of 10 anomalies appear When disgust is seen, no thought arises about it. " "There are two types of generals here: academics and academics appear to be abominable, fearful, etc. So what we say is carefully scrutinized," he said. In addition, a heap of bones appeared to Nahà Tissa, "when seeing the teeth of a laughing woman also proved this (see Chapters I, 55).
generality
82.
The Great One Thousand Eyes
The Ten Thousand Man The Ten
Things Ungrate The Person Who
Makes The Meditation
Described Impure
And The Way Each Chief Is
How To Develop Them,
There Are Few Points
Worth Further Study.
83. One who has meditated in any of the impure dharmas is free from greed, he is like an arhat who has no desire for greed because greed is completely overpowered. It should be understood, however, that the impure dharma is a property that the corpse sequentially attains and is suitable for a particular aspect of craving.
84. When a dead person reaches a state of disgust, it either comes to self-esteem or any state: blue bruises, etc. By the way, the general should be grasped as " "Disgust is bruise," depending on the state where death is found. This is the impure classification in the 10 stages of death.
85. And in each direction, it is appropriate for a participant to shape, because it illuminates the ugly form of the body. The bruise is suitable for any skin pigmentation, as it shows the malformation of skin color. The pus is suitable for a person to smell the aroma from the incense body, etc. .. Because this wounds show clearly the relate tha body. Corpses are well-suited for a firm participant in the body, as it reveals holes in the body. The gnawing body is suitable for a participant in the accumulation of flesh in the body parts such as the breasts, as it appears to be suitable for a person who looks very handsome, because it clearly shows the limbs. how exhausted. Spotted scales are suitable for a person to take a whole of a beautiful body, as it makes visible the diffusion and other changes of the whole body. The hemorrhoids are suitable for the person who wears the jewelry because of the apparent disgust of his dead body. The parasite is suitable for a body attendant, as it makes it clear that the body is home to many insect families. A skeleton that fits nicely with the toothpaste, because it shows the disgusting nature of the bones in the body. This is the impure classification of 10 things according to greed.
86. But about ten impurities, such as a rudder, a boat standing still in the river full of waves in the midstream. The boat can not stand without the rudder; here too, due to the weak attachment to the object, the mind can concentrate only because of its existence, therefore there is only meditation, there is no jhana and other meditations.
87. And although this object is disgusting, it still arouses joy and joy in the yogi by seeing its benefits as follows: "Surely this way we will escape old age" and the renunciation of the hindrances of the sage;Like a garbage juggernaut where junkies find the benefits of it, thinking, "Now we get some big wages," and as the effect of laxatives on a person stomachache.
88. This impurity, though having 10 types, has the same properties. Because although it belongs to 10 things, its nature only, it is unclean, foul, repulsive, hateful. And impurities appear not only in this place but also in a mortal body, such as under the eyes of the elder Mahà Tissa of Cetiyapabbata (Ch. I, 55) and the novice monk of Sangharakkhita while you watch the king on a elephant cutting board.For a living corpse is also impure as a corpse, the only other thing is the impure voidness of a living corpse because it is hidden under the jewels.
89. This is the essence of the body: it is the accumulation of more than 300 bones that are joined together by 180 joints joined together by 900 tendons, plastered, filled with 900 pieces of meat, covered with leather in the wet, enveloped with the outer layer of these scattered holes, is always secreted, dripping out like an oil jar in which a whole group resides, which is the sick house, the background The paths of suffering are always secreted from 9 holes as a chronic ulcer; From two eyes, the ear is the ear, the nose is the nose, the mouth is the food, the bile, the sphincter, the blood, the two parts of the excreta below the stool and urine, and the word 99 thousand pores secreted a soup of insipid sweat, with flies around. This body, if not taken care of by flossing, gargling, shampooing, bathing, underclothes,
90. But thanks to brushing teeth and all the same things, by hiding private parts in layers of cloth, by applying it to the flowers, sprinkling on it the fragrant flowers that it is into a state that makes it possible to be considered "me" and "mine". Men without realizing the dirty nature of the body is covered with fragile jewelry. In the ultimate sense, there really is no place on the body as small as dust, remarkable.
91. And when a small sample of the body falls out of the body such as hair, hair, nails, teeth, spit, nose, feces or urine, then one will not dare to move, but feel ashamed, humiliating, disgusting But when these things remain in the body, even though they are desirable in the field of self-love, because of their ignorance in the darkness of ignorance, they are afflicted with craving for the self. They are like an old weasel seeing a red flower in the woods, craving, thinking, "This is a piece of meat, this is a piece of meat."
92.
Once upon a time, there is an old weasel,
Seeing the forest blooming,
Hurrying to come, thinking:
Here are the flesh and the tree!
We can
not see any water,
Look at the meat on other plants. The
meat is delicious.
The mind does not think that
only the parts of the net impatient,
but also the impurities
in the body.The fool is not like
Seeing the body is good.
The evil one is grabbing a fist.
Not getting rid of the suffering.
The mind is clear. The
body is rotten. The
body is dead. The body is
not worth it.
93. Since this was stated as follows:
The corpse
is like a toilet
It's hard for a person to understand
But a fool
like a rancid wound
Wrapped in a leather jacket
Rustless places
Anyplace gas, smell far away
If anything inside
Suddenly poured out outside
People will stick as
Catching dispel such as dogs and crows.
94. Therefore, a bhikkhu should be able to grasp the general wherever impurities appear, whether in a living body or body and should make his meditation subject come on.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.9/10/2018.
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