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Pakiṇṇakakathā[General]
Etesu hi yattha katthaci adhigatajjhānoOne who has reached jhāna in anyone of these
suvikkhambhitarāgattā vītarāgo viya nilloluppacāro hoti.goes free from cupidity; he resembles [an Arahant] without greed because his greed has been well suppressed.
Evaṃ santepiAt the same time, however,
yvāyaṃ asubhappabhedo vutto, sothis classification of foulness should be understood as stated
sarīrasabhāvappattivasena cain accordance with the particular individual essences successively reached by the [dead] body
rāgacaritabhedavasena cāti veditabbo.and also in accordance with the particular subdivisions of the greedy temperament.
Chavasarīraṃ hi paṭikkūlabhāvaṃ āpajjamānaṃWhen a corpse has entered upon the repulsive state,
uddhumātakasabhāvappattaṃ vā siyā,it may have reached the individual essence of the bloated
vinīlakādīnaṃ vā aññatarasabhāvappattaṃ.or anyone of the individual essences beginning with that of the livid.
Iti yādisaṃ yādisaṃ sakkā hoti laddhuṃ, tādise tādise uddhumātakapaṭikkūlaṃ vinīlakapaṭikkūlanti evaṃ nimittaṃ gaṇhitabbamevātiSo the sign should be apprehended as “Repulsiveness of the bloated,” “Repulsiveness of the livid,” according to whichever he has been able to find.
sarīrasabhāvappattivasena dasadhā asubhappabhedo vuttoti veditabbo.This, it should be understood, is how the classification of foulness comes to be tenfold with the body’s arrival at each particular individual essence.
Visesato cettha uddhumātakaṃ sarīrasaṇṭhānavipattippakāsanato saṇṭhānarāgino sappāyaṃ.And individually *the bloated* suits one who is greedy about shape since it makes evident the disfigurement of the body’s shape.
Vinīlakaṃ chavirāgavipattippakāsanato sarīravaṇṇarāgino sappāyaṃ.*The livid* suits one who is greedy about the body’s colour since it makes evident the disfigurement of the skin’s colour.
Vipubbakaṃ kāyavaṇapaṭibaddhassa duggandhabhāvassa pakāsanato mālāgandhādivasena samuṭṭhāpitasarīragandharāgino sappāyaṃ.*The festering* suits one who is greedy about the smell of the body aroused by scents, perfumes, etc., since it makes evident the evil smells connected with this sore, the body.
Vicchiddakaṃ antosusirabhāvappakāsanato sarīre ghanabhāvarāgino sappāyaṃ.*The cut up* suits one who is greedy about compactness in the body since it makes evident the hollowness inside it.
Vikkhāyitakaṃ maṃsupacayasampattivināsappakāsanato thanādīsu sarīrappadesesu maṃsupacayarāgino sappāyaṃ.*The gnawed* suits one who is greedy about accumulation of flesh in such parts of the body as the breasts since it makes it evident how a fine accumulation of flesh comes to nothing.
Vikkhittakaṃ aṅgapaccaṅgānaṃ vikkhepappakāsanato aṅgapaccaṅgalīlārāgino sappāyaṃ.*The scattered* suits one who is greedy about the grace of the limbs since it makes it evident how limbs can be scattered.
Hatavikkhittakaṃ sarīrasaṅghātabhedavikārappakāsanato sarīrasaṅghātasampattirāgino sappāyaṃ.*The hacked* and scattered suits one who is greedy about a fine body as a whole since it makes evident the disintegration and alteration of the body as a whole.
Lohitakaṃ lohitamakkhitapaṭikkūlabhāvappakāsanato alaṅkārajanitasobharāgino sappāyaṃ.*The bleeding* suits one who is greedy about elegance produced by ornaments since it makes evident its repulsiveness when smeared with blood.
Puḷavakaṃ kāyassa anekakimikulasādhāraṇabhāvappakāsanato kāye mamattarāgino sappāyaṃ.*The worm-infested* suits one who is greedy about ownership of the body since it makes it evident how the body is shared with many families of worms.
Aṭṭhikaṃ sarīraṭṭhīnaṃ paṭikkūlabhāvappakāsanato dantasampattirāgino sappāyanti*A skeleton* suits one who is greedy about fine teeth since it makes evident the repulsiveness of the bones in the body.
evaṃ rāgacaritabhedavasenāpi dasadhā asubhappabhedo vuttoti veditabbo.This, it should be understood, is how the classification of foulness comes to be tenfold according to the subdivisions of the greedy temperament.
Yasmā pana dasavidhepi etasmiṃ asubheBut as regards the tenfold foulness,
seyyathāpi nāma aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati,just as it is only by virtue of its rudder that a boat keeps steady in a river with turbulent[^13] waters and a rapid current,
vinā arittena na sakkā ṭhapetuṃ,and it cannot be steadied without a rudder,
evameva dubbalattā ārammaṇassa vitakkabaleneva cittaṃ ekaggaṃ hutvā tiṭṭhati,so too [here], owing to the weak hold on the object, consciousness when unified only keeps steady by virtue of applied thought,
vinā vitakkena na sakkā ṭhapetuṃ,and it cannot be steadied without applied thought,
tasmā paṭhamajjhānamevettha hoti, na dutiyādīni.which is why there is only the first jhāna here, not the second and the rest.
Paṭikkūlepi ca etasmiṃ ārammaṇeAnd repulsive as this object is,
‘‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’’ti evamānisaṃsadassāvitāya cevastill it arouses joy and happiness in him by his seeing its advantages thus, “*Surely in this way I shall be liberated from ageing and death*,”
nīvaraṇasantāpappahānena ca pītisomanassaṃ uppajjati,and by his abandoning the hindrances’ oppression;
‘‘bahuṃ dāni vetanaṃ labhissāmī’’ti ānisaṃsadassāvino pupphachaḍḍakassa gūtharāsimhi viya,just as a garbage heap does in a flower-scavenger by his seeing the advantages thus, “Now I shall get a high wage,”
ussannabyādhidukkhassa rogino vamanavirecanappavattiyaṃ viya ca.and as the workings of purges and emetics do in a man suffering the pains of sickness.