2.6 Nine mindfulness of death recollections1 - Maranassati
Puna ca paraṃ, bhikkhave, bhikkhu seyyathā pi
Mendicants, at some point in time a meditator just
passeyya sarīraṃ sīvathikāya chaḍḍitaṃ,
might see a body thrown aside in a charnel ground,2
2.6.1 The First Charnel3 Ground - Paṭhamaṃ Sīvathikaṃ
ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā,
seeing a body dead for one, two, or three days
uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ.
swollen, blue, and festering.4
2.6.2 The Second Charnel Ground - Dutiyaṃ Sīvathikaṃ
kākehi vā khajjamānaṃ, kulalehi vā khajjamānaṃ, gijjhehi vā khajjamānaṃ,
being consumed by crows, hawks or by vultures
sunakhehi vā khajjamānaṃ, sigālehi vā khajjamānaṃ,
being consumed by dogs, or jackals,
vividhehi vā pāṇakajātehi khajjamānaṃ.
or consumed by different kinds of worms.5
2.6.3 The Third Charnel Ground - Tatiyaṃ Sīvathikaṃ
aṭṭhisaṅkhalikaṃ samaṃsalohitaṃ nahārusambaddhaṃ.
A skeleton, evenly covered with flesh & blood, bound together by sinews.6
2.6.4 The Fourth Charnel Ground - Catutthaṃ Sīvathikaṃ
aṭṭhisaṅkhalikaṃ nimmaṃsaṃ lohitamakkhitaṃ nahārusambaddhaṃ.
A skeleton, fleshless, smeared with blood, bound together with sinews.7
2.6.5 The Fifth Charnel Ground - Pañcamaṃ Sīvathikaṃ
aṭṭhisaṅkhalikaṃ apagatamaṃsalohitaṃ nahārusambaddhaṃ.
A skeleton, fleshless and without blood, bound together by sinews.
2.6.6 The Sixth Charnel Ground - Chaṭṭhaṃ Sīvathikaṃ
aṭṭhikāni apagatasambandhāni, disāvidisāsu vikkhittāni,
bones no longer bound together scattered in all directions,
aññena hatthaṭṭhikaṃ, aññena pādaṭṭhikaṃ, aññena jaṅghaṭṭhikaṃ,
a hand-bone here, a foot-bone there, a patella over there,
aññena ūruṭṭhikaṃ, aññena kaṭaṭṭhikaṃ, aññena piṭṭhiṭṭhakaṃ,
a thighbone, hipbone a backbone over there,
aññena sīsakaṭāhaṃ.
and the skull here.
2.6.7 The Seventh Charnel Ground - Sattamaṃ Sīvathikaṃ
aṭṭhikāni setāni saṅkhavaṇṇupanibhāni.
White bones, the colour of a conch shell on sand,
2.6.8 The Eighth Charnel Ground - Aṭṭhamaṃ Sīvathikaṃ
aṭṭhikāni puñjakitāni terovassikāni.
A heap of bones three or four years old.
2.6.9 The Ninth Charnel Ground - Navamaṃ Sīvathikaṃ
aṭṭhikāni pūtīni cuṇṇakajātāni.
A skeleton become like a rotten scented powder
So imam-eva kāyaṃ upasaṃharati:
They then compares it with reflection to their own body,8
“Ayam-pi kho kāyo evaṃdhammo evaṃbhāvī etaṃ anatīto” ti.
“Indeed, this body also is of the same nature, exists in the same way, has not gone beyond this”9
2.6.10 Insight Refrain
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
You should also abide contemplating the body as a collection of parts regarding yourselves (internally,) or
bahiddhā vā kāye kāyānupassī viharati,
abide contemplating the body as a collection of parts regarding others (externally,) or
ajjhattabahiddhā vā kāye kāyānupassī viharati,
abide contemplating the body as a collection of parts regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of origination regarding the body, or
vayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of cessation regarding the body, or
samudayavayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of origination, and cessation regarding the body,
“atthi kāyo” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there is a body,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world (yourselves.)
Evam-pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Mendicants, it is a meditator who abides contemplating the body as a collection of parts just so.
Puna ca paraṃ, bhikkhave, bhikkhu seyyathā pi
Mendicants, at some point in time a meditator just
passeyya sarīraṃ sīvathikāya chaḍḍitaṃ,
might see a body thrown aside in a charnel ground,2
2.6.1 The First Charnel3 Ground - Paṭhamaṃ Sīvathikaṃ
ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā,
seeing a body dead for one, two, or three days
uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ.
swollen, blue, and festering.4
2.6.2 The Second Charnel Ground - Dutiyaṃ Sīvathikaṃ
kākehi vā khajjamānaṃ, kulalehi vā khajjamānaṃ, gijjhehi vā khajjamānaṃ,
being consumed by crows, hawks or by vultures
sunakhehi vā khajjamānaṃ, sigālehi vā khajjamānaṃ,
being consumed by dogs, or jackals,
vividhehi vā pāṇakajātehi khajjamānaṃ.
or consumed by different kinds of worms.5
2.6.3 The Third Charnel Ground - Tatiyaṃ Sīvathikaṃ
aṭṭhisaṅkhalikaṃ samaṃsalohitaṃ nahārusambaddhaṃ.
A skeleton, evenly covered with flesh & blood, bound together by sinews.6
2.6.4 The Fourth Charnel Ground - Catutthaṃ Sīvathikaṃ
aṭṭhisaṅkhalikaṃ nimmaṃsaṃ lohitamakkhitaṃ nahārusambaddhaṃ.
A skeleton, fleshless, smeared with blood, bound together with sinews.7
2.6.5 The Fifth Charnel Ground - Pañcamaṃ Sīvathikaṃ
aṭṭhisaṅkhalikaṃ apagatamaṃsalohitaṃ nahārusambaddhaṃ.
A skeleton, fleshless and without blood, bound together by sinews.
2.6.6 The Sixth Charnel Ground - Chaṭṭhaṃ Sīvathikaṃ
aṭṭhikāni apagatasambandhāni, disāvidisāsu vikkhittāni,
bones no longer bound together scattered in all directions,
aññena hatthaṭṭhikaṃ, aññena pādaṭṭhikaṃ, aññena jaṅghaṭṭhikaṃ,
a hand-bone here, a foot-bone there, a patella over there,
aññena ūruṭṭhikaṃ, aññena kaṭaṭṭhikaṃ, aññena piṭṭhiṭṭhakaṃ,
a thighbone, hipbone a backbone over there,
aññena sīsakaṭāhaṃ.
and the skull here.
2.6.7 The Seventh Charnel Ground - Sattamaṃ Sīvathikaṃ
aṭṭhikāni setāni saṅkhavaṇṇupanibhāni.
White bones, the colour of a conch shell on sand,
2.6.8 The Eighth Charnel Ground - Aṭṭhamaṃ Sīvathikaṃ
aṭṭhikāni puñjakitāni terovassikāni.
A heap of bones three or four years old.
2.6.9 The Ninth Charnel Ground - Navamaṃ Sīvathikaṃ
aṭṭhikāni pūtīni cuṇṇakajātāni.
A skeleton become like a rotten scented powder
So imam-eva kāyaṃ upasaṃharati:
They then compares it with reflection to their own body,8
“Ayam-pi kho kāyo evaṃdhammo evaṃbhāvī etaṃ anatīto” ti.
“Indeed, this body also is of the same nature, exists in the same way, has not gone beyond this”9
2.6.10 Insight Refrain
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
You should also abide contemplating the body as a collection of parts regarding yourselves (internally,) or
bahiddhā vā kāye kāyānupassī viharati,
abide contemplating the body as a collection of parts regarding others (externally,) or
ajjhattabahiddhā vā kāye kāyānupassī viharati,
abide contemplating the body as a collection of parts regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of origination regarding the body, or
vayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of cessation regarding the body, or
samudayavayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of origination, and cessation regarding the body,
“atthi kāyo” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there is a body,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world (yourselves.)
Evam-pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Mendicants, it is a meditator who abides contemplating the body as a collection of parts just so.
Navasīvathikapabbaṃ Niṭṭhitaṃ
The End of the Section about the Nine Charnel Grounds
Cuddasa Kāyānupassanā Niṭṭhitā
The End of the Fourteen Contemplations of the Body
The End of the Section about the Nine Charnel Grounds
Cuddasa Kāyānupassanā Niṭṭhitā
The End of the Fourteen Contemplations of the Body
Notes
1
This section maybe related to the fourth stages of ānāpānasati practice, that of calming the fabrications of the body. Cultivating the perception of death has the benefit of turning the mind away from passion for worldly life and the establishment of equanimity, or disgust toward frivolous actions due to the recognition of the body’s final destination, which can happen at any time. The practice is essentially reflecting on the end result and process of decay and seeing that a body, no matter how attractive, is no more than its final destination. This practice is best done after seeing a corpse.
2
Opening lines of each of the charnel ground reflection.
3
A charnel ground is not exactly like a cemetery in the west, as bodies may be visible, or cremated in the open.
4
The first charnel ground contemplation approximately corresponds with the fresh and putrefaction stages recognised by current medical classifications of the decomposing process.
Fresh- In the first hours after death Pallor mortis, Algor mortis, Rigor mortis, and Livor mortis happen.
Putrefaction (Decomposition) - 2–3 days: Staining begins on the abdomen. The body begins to swell, owing to gas formation; 3–4 days: The staining spreads and veins become discoloured; 5–6 days: The abdomen swells with gas (produced by the bacteria that decompose the body), and the skin blisters
5
The second charnel ground contemplation approximately corresponds with Black putrefaction. 2 weeks: The abdomen becomes very tight and swollen. 3 weeks: Tissues begin to soften. Organs and cavities are bursting. The nails fall off. 4 weeks: Soft tissues begin to liquefy, and the face becomes unrecognisable.
Tahn Ajahn Liam has given the suggestion to imagine oneself as a worm, or other insect, consuming the body, particularly when one finds them attractive.
6
The third charnel ground contemplation approximately corresponds with the butyric fermentation stage. This is a drying out of the body tissue.
7
The fourth to ninth charnel ground contemplations approximately correspond with the dry decay stage. A skeletonization and breakdown of the bones.
8
Ending lines of each charnel ground reflection.
9
The Vesālī sutta SN54.9 and its vinaya version warn about the inappropriate application of this practice and suggest the practice of ānāpānasati as a stabilizing focus.
This section maybe related to the fourth stages of ānāpānasati practice, that of calming the fabrications of the body. Cultivating the perception of death has the benefit of turning the mind away from passion for worldly life and the establishment of equanimity, or disgust toward frivolous actions due to the recognition of the body’s final destination, which can happen at any time. The practice is essentially reflecting on the end result and process of decay and seeing that a body, no matter how attractive, is no more than its final destination. This practice is best done after seeing a corpse.
2
Opening lines of each of the charnel ground reflection.
3
A charnel ground is not exactly like a cemetery in the west, as bodies may be visible, or cremated in the open.
4
The first charnel ground contemplation approximately corresponds with the fresh and putrefaction stages recognised by current medical classifications of the decomposing process.
Fresh- In the first hours after death Pallor mortis, Algor mortis, Rigor mortis, and Livor mortis happen.
Putrefaction (Decomposition) - 2–3 days: Staining begins on the abdomen. The body begins to swell, owing to gas formation; 3–4 days: The staining spreads and veins become discoloured; 5–6 days: The abdomen swells with gas (produced by the bacteria that decompose the body), and the skin blisters
5
The second charnel ground contemplation approximately corresponds with Black putrefaction. 2 weeks: The abdomen becomes very tight and swollen. 3 weeks: Tissues begin to soften. Organs and cavities are bursting. The nails fall off. 4 weeks: Soft tissues begin to liquefy, and the face becomes unrecognisable.
Tahn Ajahn Liam has given the suggestion to imagine oneself as a worm, or other insect, consuming the body, particularly when one finds them attractive.
6
The third charnel ground contemplation approximately corresponds with the butyric fermentation stage. This is a drying out of the body tissue.
7
The fourth to ninth charnel ground contemplations approximately correspond with the dry decay stage. A skeletonization and breakdown of the bones.
8
Ending lines of each charnel ground reflection.
9
The Vesālī sutta SN54.9 and its vinaya version warn about the inappropriate application of this practice and suggest the practice of ānāpānasati as a stabilizing focus.
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