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Ito paresu pana vinīlakādīsupiAs regards the livid and the rest:
yaṃ taṃ ‘‘uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā’’tiādinā nayena gamanaṃ ādiṃ katvā lakkhaṇaṃ vuttaṃ,the characterizing already described, starting with the going in the way beginning “One who is learning the bloated sign of foulness goes alone with no companion, with unremitting mindfulness established” (§19),
taṃ sabbaṃ ‘‘vinīlakaṃ asubhanimittaṃ uggaṇhanto, vipubbakaṃ asubhanimittaṃ uggaṇhanto’’ti evaṃ tassa tassa vasena tattha tattha uddhumātakapadamattaṃ parivattetvā vuttanayeneva savinicchayādhippāyaṃ veditabbaṃ.should all be understood with its exposition and intention, substituting for the word “bloated” the appropriate word in each case thus: “One who is learning the livid sign of foulness …”, “One who is learning the festering sign of foulness …”
Ayaṃ pana viseso –But the differences are as follows.
Vinīlake[The Livid]
Vinīlake ‘‘vinīlakapaṭikkūlaṃ vinīlakapaṭikkūla’’nti manasikāro pavattetabbo.*The livid* should be brought to mind as “Repulsiveness of the livid, repulsiveness of the livid.”
Uggahanimittañcettha kabarakabaravaṇṇaṃ hutvā upaṭṭhāti.Here the learning sign appears blotchy-coloured;
Paṭibhāganimittaṃ pana ussadavasena upaṭṭhāti.but the counterpart sign’s appearance has the colour which is most prevalent.
Vipubbake[The Festering]
Vipubbake ‘‘vipubbakapaṭikkūlaṃ vipubbakapaṭikkūla’’nti manasikāro pavattetabbo.*The festering* should be brought to mind as “Repulsiveness of the festering, repulsiveness of the festering.”
Uggahanimittaṃ panettha paggharantamiva upaṭṭhāti.Here the learning sign appears as though trickling;
Paṭibhāganimittaṃ niccalaṃ sannisinnaṃ hutvā upaṭṭhāti.but the counterpart sign appears motionless and quiet.
Vicchiddakaṃ[The Cut Up]
Vicchiddakaṃ yuddhamaṇḍale vā corāṭaviyaṃ vā susāne vā yattha rājāno core chindāpenti.*The cut up* is found on a battlefield or in a robbers’ forest or on a charnel ground where kings have robbers cut up
Araññe vā pana sīhabyagghehi chinnapurisaṭṭhāne labbhati.or in the jungle in a place where men are torn up by lions and tigers.
Tasmā tathārūpaṃ ṭhānaṃ gantvā sace nānādisāyaṃ patitampi ekāvajjanena āpāthamāgacchati iccetaṃ kusalaṃ.So, if when he goes there, it comes into focus at one adverting although lying in different places, that is good.
No ce āgacchati, sayaṃ hatthena na parāmasitabbaṃ.If not, then he should not touch it with his own hand;
Parāmasanto hi vissāsaṃ āpajjati.for by doing so he would become familiar with it.[^11]
Tasmā ārāmikena vā samaṇuddesena vā aññena vā kenaci ekaṭṭhāne kāretabbaṃ.He should get a monastery attendant or one studying to become an ascetic or someone else to put it together in one place.
AlabhantenaIf he cannot find anyone to do it,
kattarayaṭṭhiyā vā daṇḍakena vā ekaṅgulantaraṃ katvā upanāmetabbaṃ.he should put it together with a walking stick or a staff in such a way that there is only a finger’s breadth separating [the parts].
Evaṃ upanāmetvā ‘‘vicchiddakapaṭikkūlaṃ vicchiddakapaṭikkūla’’nti manasikāro pavattetabbo.Having put it together thus, he should bring it to mind as “Repulsiveness of the cut up, repulsiveness of the cut up.”
Tattha uggahanimittaṃ majjhe chiddaṃ viya upaṭṭhāti.Herein, the learning sign appears as though cut in the middle;
Paṭibhāganimittaṃ pana paripuṇṇaṃ hutvā upaṭṭhāti.but the counterpart sign appears whole.
Vikkhāyitake[The Gnawed]
Vikkhāyitake vikkhāyitakapaṭikkūlaṃ vikkhāyitakapaṭikkūlanti manasikāro pavattetabbo.*The gnawed* should be brought to mind as “Repulsiveness of the gnawed, repulsiveness of the gnawed.”
Uggahanimittaṃ panettha tahiṃ tahiṃ khāyitasadisameva upaṭṭhāti.Here the learning sign appears as though gnawed here and there;
Paṭibhāganimittaṃ paripuṇṇaṃva hutvā upaṭṭhāti.but the counterpart sign appears whole.
Vikkhittakampi[The Scattered]
Vikkhittakampi vicchiddake vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vāAfter getting *the scattered* put together or putting it together in the way described under the cut up so that there is only a finger’s breadth, separating [the pieces],
‘‘vikkhittakapaṭikkūlaṃ vikkhittakapaṭikkūla’’nti manasikāro pavattetabbo.it should be brought to mind as “Repulsiveness of the scattered, repulsiveness of the scattered.”
Ettha uggahanimittaṃ pākaṭantaraṃ hutvā upaṭṭhāti.Here the learning sign appears with the gaps evident;
Paṭibhāganimittaṃ pana paripuṇṇaṃva hutvā upaṭṭhāti.but the counterpart sign appears whole.
Hatavikkhittakampi[The Hacked and Scattered]
Hatavikkhittakampi vicchiddake vuttappakāresuyeva ṭhānesu labbhati.*The hacked and scattered* is found in the same places as those described under the cut up.
Tasmā tattha gantvā vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vāTherefore, after going there and getting it put together or putting it together in the way described under the cut up so that there is only a finger’s breadth separating [the pieces],
‘‘hatavikkhittakapaṭikkūlaṃ hatavikkhittakapaṭikkūla’’nti manasikāro pavattetabbo.it should be brought to mind as “Repulsiveness of the hacked and scattered, repulsiveness of the hacked and scattered.”
Uggahanimittaṃ panettha paññāyamānaṃ pahāramukhaṃ viya hoti.Here, when the learning sign becomes evident, it does so with the fissures of the wounds;
Paṭibhāganimittaṃ paripuṇṇameva hutvā upaṭṭhāti.but the counterpart sign appears whole.
Lohitakaṃ[The Bleeding]
Lohitakaṃ yuddhamaṇḍalādīsu laddhappahārānaṃ hatthapādādīsu vā chinnesu bhinnagaṇḍapīḷakādīnaṃ vā mukhato paggharamānakāle labbhati.*The bleeding* is found at the time when [blood] is trickling from the openings of wounds received on battlefields, etc., or from the openings of burst boils and abscesses when the hands and feet have been cut off.
Tasmā taṃ disvā ‘‘lohitakapaṭikkūlaṃ lohitakapaṭikkūla’’nti manasikāro pavattetabbo.So on seeing that, it should be brought to mind as “Repulsiveness of the bleeding, repulsiveness of the bleeding.”
Ettha uggahanimittaṃ vātappahatā viya rattapaṭākā calamānākāraṃ upaṭṭhāti.Here the learning sign appears to have the aspect of moving like a red banner struck by wind;
Paṭibhāganimittaṃ pana sannisinnaṃ hutvā upaṭṭhāti.but the counterpart sign appears quiet.
Puḷavakaṃ[The Worm-Infested]
Puḷavakaṃ dvīhatīhaccayena kuṇapassa navahi vaṇamukhehi kimirāsipaggharaṇakāle hoti.There is a *worm-infested* corpse when at the end of two or three days a mass of maggots oozes out from the corpse’s nine orifices,
Apica taṃ soṇasiṅgālamanussagomahiṃsahatthiassaajagarādīnaṃ sarīrappamāṇameva hutvā sālibhattarāsi viya tiṭṭhati.and the mass lies there like a heap of paddy or boiled rice as big as the body, whether the body is that of a dog, a jackal, a human being,[^12] an ox, a buffalo, an elephant, a horse, a python, or what you will.
Tesu yattha katthaci ‘‘puḷavakapaṭikkūlaṃ puḷavakapaṭikkūla’’nti manasikāro pavattetabbo.It can be brought to mind with respect to anyone of these as “Repulsiveness of the worm-infested, repulsiveness of the worm-infested.”
Cūḷapiṇḍapātikatissattherassa hi kāḷadīghavāpiyā anto hatthikuṇape nimittaṃ upaṭṭhāsi.For the sign arose for the Elder Cūḷa-Piṇḍapātika-Tissa in the corpse of an elephant’s carcass in the Kāḷadīghavāpi reservoir.
Uggahanimittaṃ panettha calamānaṃ viya upaṭṭhāti.Here the learning sign appears as though moving;
Paṭibhāganimittaṃ sālibhattapiṇḍo viya sannisinnaṃ hutvā upaṭṭhāti.but the counterpart sign appears quiet, like a ball of boiled rice.
Aṭṭhikaṃ[A Skeleton]
Aṭṭhikaṃ ‘‘seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhisaṅkhalikaṃ samaṃsalohitaṃ nahārusambandha’’ntiādinā (ma. ni. 3.154) nayena nānappakārato vuttaṃ.*A skeleton* is described in various aspects in the way beginning “As though he were looking at a corpse thrown onto a charnel ground, a skeleton with flesh and blood, held together by sinews” (D II 296).
Tattha yattha taṃ nikkhittaṃ hoti, tattha purimanayeneva gantvāSo he should go in the way already described to where it has been put,
samantā pāsāṇādīnaṃ vasena sanimittaṃ sārammaṇaṃ katvāand noticing any stones, etc., with their surrounding signs and in relation, to the object,
idaṃ aṭṭhikanti sabhāvabhāvato upalakkhetvāhe should characterize it *by the fact of its having attained that particular individual essence* thus, “This is a skeleton,”
vaṇṇādivasena ekādasahākārehi nimittaṃ uggahetabbaṃ.and he should apprehend the sign in the eleven ways by colour and the rest.