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Uddhumātakādipadatthavaṇṇanā[General Definitions]
Kasiṇānantaramuddiṭṭhesu panaNow, ten kinds of foulness, [as corpses] without consciousness, were listed next after the kasiṇas thus:
uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ,the bloated, the livid, the festering, the cut up, the gnawed,
vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷavakaṃ, aṭṭhikanti dasasu aviññāṇakāsubhesuthe scattered, the hacked and scattered, the bleeding, the worm infested, a skeleton (III.105).
bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena uddhumātattā uddhumātaṃ,*The bloated*: it is bloated (*uddhumāta*) because bloated by gradual dilation and swelling after (*uddhaṃ*) the close of life, as a bellows is with wind.
uddhumātameva uddhumātakaṃ.What is bloated (*uddhumāta*) is the same as “the bloated” (*uddhumātaka*).
Paṭikkūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ.Or alternatively, what is bloated (*uddhumāta*) is vile (*kucchita*) because of repulsiveness, thus it is “the bloated” (*uddhumātaka*).
Tathārūpassa chavasarīrassetaṃ adhivacanaṃ.This is a term for a corpse in that particular state.
Vinīlaṃ vuccati viparibhinnanīlavaṇṇaṃ,*The livid*: what has patchy discolouration is called livid (*vinīla*).
vinīlameva vinīlakaṃ.What is livid is the same as “the livid” (*vinīlaka*).
Paṭikkūlattā vā kucchitaṃ vinīlanti vinīlakaṃ.Or alternatively, what is livid (*vinīla*) is vile (*kucchita*) because of repulsiveness, thus it is “the livid” (*vinīlaka*).[^1]
Maṃsussadaṭṭhānesu rattavaṇṇassaThis is a term for a corpse that is reddish-coloured in places where flesh is prominent,
pubbasannicayaṭṭhānesu setavaṇṇassawhitish-coloured in places where pus has collected,
yebhuyyena ca nīlavaṇṇassabut mostly blue-black (*nīla*),
nīlaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetamadhivacanaṃ.as if draped with blue-black cloth in the blue-black places.
Paribhinnaṭṭhānesu vissandamānaṃ pubbaṃ vipubbaṃ,*The festering*: what is trickling with pus in broken places is festering (*vipubba*).
vipubbameva vipubbakaṃ.What is festering is the same as “the festering” (*vipubbaka*).
Paṭikkūlattā vā kucchitaṃ vipubbanti vipubbakaṃ.Or alternatively, what is festering (*vipubba*) is vile (*kucchita*) because of repulsiveness, thus it is “the festering” (*vipubbaka*).
Tathārūpassa chavasarīrassetamadhivacanaṃ.This is a term for a corpse in that particular state.
Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ,*The cut up*: what has been opened up[^2] by cutting it in two is called cut up (*vicchidda*).
vicchiddameva vicchiddakaṃ.What is cut up is the same as “the cut up” (*vicchiddaka*).
Paṭikkūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ.Or alternatively, what is cut up (*vicchidda*) is vile (*kucchita*) because of repulsiveness, thus it is “the cut up” (*vicchiddaka*).
Vemajjhe chinnassa chavasarīrassetamadhivacanaṃ.This is a term for a corpse cut in the middle.
Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāditanti vikkhāyitaṃ,*The gnawed*: what has been chewed here and there in various ways by dogs, jackals, etc., is what is gnawed (*vikkhāyita*).
vikkhāyitameva vikkhāyitakaṃ.What is gnawed is the same as “the gnawed” (*vikkhāyitaka*).
Paṭikkūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ.Or alternatively, what is gnawed (*vikkhāyita*) is vile (*kucchita*) because of repulsiveness, thus it is “the gnawed” (*vikkhāyitaka*).
Tathārūpassa chavasarīrassetamadhivacanaṃ.This is a term for a corpse in that particular state.
Vividhaṃ khittaṃ vikkhittaṃ,*The scattered*: what is strewed about (*vividhaṃ khittaṃ*) is scattered (*vikkhittaṃ*).
vikkhittameva vikkhittakaṃ.What is scattered is the same as “the scattered” (*vikkhittaka*).
Paṭikkūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ.Or alternatively, what is scattered (*vikkhitta*) is vile (*kucchita*) because of repulsiveness, thus it is “the scattered” (*vikkhittaka*).
Aññena hatthaṃ aññena pādaṃ aññena sīsanti evaṃ tato tato khittassa chavasarīrassetamadhivacanaṃ.This is a term for a corpse that is strewed here and there in this way: “Here a hand, there a foot, there the head” (cf. M I 58).
Hatañca taṃ purimanayeneva vikkhittakañcāti hatavikkhittakaṃ.*The hacked and scattered*: it is hacked, and it is scattered in the way just described, thus it is “hacked and scattered” (*hata-vikkhittaka*).
Kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayena vikkhittassa chavasarīrassetamadhivacanaṃ.This is a term for a corpse scattered in the way just described after it has been hacked with a knife in a crow’s-foot pattern on every limb.
Lohitaṃ kirati vikkhipati ito cito ca paggharatīti lohitakaṃ.*The bleeding*: it sprinkles (*kirati*), scatters, blood (*lohita*), and it trickles here and there, thus it is “the bleeding” (*lohitaka*).
Paggharitalohitamakkhitassa chavasarīrassetamadhivacanaṃ.This is a term for a corpse smeared with trickling blood.
Puḷavā vuccanti kimayo, puḷave kiratīti puḷavakaṃ.*The worm-infested*: it is maggots that are called worms (*puḷuva*); it sprinkles worms (*puḷuve kirati*), thus it is worm-infested (*puḷuvaka*).
Kimiparipuṇṇassa chavasarīrassetamadhivacanaṃ.This is a term for a corpse full of maggots.
Aṭṭhiyeva aṭṭhikaṃ.*A skeleton*: bone (*aṭṭhi*) is the same as skeleton (*aṭṭhika*).
Paṭikkūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ.Or alternatively, bone (*aṭṭhi*) is vile (*kucchita*) because of repulsiveness, thus it is a skeleton (*aṭṭhika*).
Aṭṭhisaṅkhalikāyapi ekaṭṭhikassapetamadhivacanaṃ.This is a term both for a single bone and for a framework of bones.
Imāni ca pana uddhumātakādīni nissāya uppannanimittānampiThese names are also used both for the signs that arise with the bloated, etc., as their support,
nimittesu paṭiladdhajjhānānampetāneva nāmāni.and for the jhānas obtained in the signs.
Uddhumātakakammaṭṭhānaṃ[The Bloated]
Tattha uddhumātakasarīre uddhumātakanimittaṃ uppādetvā uddhumātakasaṅkhātaṃ jhānaṃ bhāvetukāmena yogināHerein, when a meditator wants to develop the jhāna called “of the bloated” by arousing the sign of the bloated on a bloated body,
pathavīkasiṇe vuttanayeneva vuttappakāraṃ ācariyaṃ upasaṅkamitvāhe should in the way already described approach a teacher of the kind mentioned under the earth kasiṇa
kammaṭṭhānaṃ uggahetabbaṃ.and learn the meditation subject from him.
Tenassa kammaṭṭhānaṃ kathentenaIn explaining the meditation subject to him, the teacher should explain it all, that is,
asubhanimittatthāya gamanavidhānaṃ,the directions for going with the aim of acquiring the sign of foulness,
samantā nimittupalakkhaṇaṃ,the characterizing of the surrounding signs,
ekādasavidhena nimittaggāho,the eleven ways of apprehending the sign,
gatāgatamaggapaccavekkhaṇantithe reviewing of the path gone by and come by,
evaṃ appanāvidhānapariyosānaṃ sabbaṃ kathetabbaṃ.concluding with the directions for absorption.
Tenāpi sabbaṃ sādhukaṃ uggahetvāAnd when the meditator has learnt it all well,
pubbe vuttappakāraṃ senāsanaṃ upagantvāhe should go to an abode of the kind already described
uddhumātakanimittaṃ pariyesantena vihātabbaṃ.and live there while seeking the sign of the bloated.
Evaṃ viharantena ca asukasmiṃ nāma gāmadvāre vā aṭavimukhe vā panthe vāMeanwhile, when he hears people saying that at some village gate or on some road or at some forest’s edge or
pabbatapāde vā rukkhamūle vā susāne vā uddhumātakasarīraṃ nikkhittanti kathentānaṃ vacanaṃ sutvāpiat the base of some rock or at the root of some tree or on some charnel ground a bloated corpse is lying,
na tāvadeva atitthena pakkhandantena viya gantabbaṃ.he should not go there at once, like one who plunges into a river where there is no ford.
Kasmā?Why not?
Asubhaṃ hi nāmetaṃ vāḷamigādhiṭṭhitampi amanussādhiṭṭhitampi hoti,Because this foulness is beset by wild beasts and non-human beings,
tatrassa jīvitantarāyopi siyā.and he might risk his life there.
Gamanamaggo vā panettha gāmadvārena vā nahānatitthena vā kedārakoṭiyā vā hoti,Or perhaps the way to it goes by a village gate or a bathing place or an irrigated field,
tattha visabhāgarūpaṃ āpāthamāgacchati,and there a visible object of the opposite sex might come into focus.
tadeva vā sarīraṃ visabhāgaṃ hoti.Or perhaps the body is of the opposite sex;
Purisassa hi itthisarīraṃ itthiyā ca purisasarīraṃ visabhāgaṃ,for a female body is unsuitable for a man, and a male body for a woman.
tadetaṃ adhunāmataṃ subhatopi upaṭṭhāti,If only recently dead, it may even look beautiful;
tenassa brahmacariyantarāyopi siyā.hence there might be danger to the life of purity.
Sace pana ‘‘nayidaṃ mādisassa bhāriya’’nti attānaṃ takkayati, evaṃ takkayamānena gantabbaṃ.But if he judges himself thus, “This is not difficult for one like me,” then he can go there.