Path of Freedom [Vimuttimagga]

Subjects of Meditation 135of thought, which, in a place such as this, depend on malodour.only the first meditation, jhana, is developed and not any other.Q. On an unenduring object how do joy and bliss occur?Therefore,A. The unenduring object is not the cause of joy and bliss. And again,joy and bliss arise owing to the removal of the heat of the hindrances and thetraining of the mind. The rest is as was fully taught above.The perception of bloatedness has ended.(2) THE PERCEPTION OF DISCOLOURATIONQ. What is discolouration? What is the practising of it? What areits salient characteristic, function and near cause? What are its benefits?How is the sign grasped?A. One, two or three nights after death, the body becomes discoloured,and appears as if it were stained blue. This is the discolouration sign. Thisdiscolouration is called the blue sign. The understanding of this throughright knowledge is called the perception of discolouration. 1 The \mdisturbeddwelling of the mind (on the sign) is the practising of it. The reflection on theblue sign is its salient characteristic. (The perception of) disagreeableness isits function. The thought of non-durability is its near cause. Its benefitsare equal to those of bloatedness; The way of grasping the sign is as was fullytaught above.(The perception of) discolouration has ended.(3) THE PERCEPTION OF FESTERINGQ. What is perception of festering ? What is the practising of it ? Whatare its salient characteristic, function and near cause? What are its benefits?How is the sign grasped?A. "Festering": Two or three nights after death, the body festers andmatter exudes from it like ghee that is poured out. This is the festering of thebody. The understanding of this through right knowledge is called the perceptionof festering. 2 The undisturbed dwelling of the mind (on the sign) is thepractising of it. The reflection on the festering sign is its salient characteristic.1. Cp. A. Ill, 323-4; M.I, 58, D. II, 295: Puna ca param bhikkhave bhikkhu seyyatha pipasseyya sariram sivathikaya chadditam ekdhamatam vd dvihamatam vd tihamatam vdvinilakam so imam eva kdyarh upasamharati: 'Ayam pi kho kayo evam-dhammoevarh-bhdvi etarh anatito ti\2. Cp. M. Ill, 91: Puna ca param , bhikkhave, bhikkhu seyyatha pi passeyya sariram sivathikayachadditam ekdhamatam vd dvihamatam vd tihamatam vd uddhumdtakam vinilakam vipubbakajdtam;so imam eva kdyarh upasamharati: Ay am pi kho kayo evamdhammo evambhdvievamanatito ti. Tassa evam appamattassa dtdpino pahitattassa viharato ye te gehasitdsarasamkappd te pahiyanti, tesam pahdnd ajjhattam eva cittath santitthati sannisidatiekodihoti samddhiyati. Evam pi, bhikkhave•, bhikkhu kdyagatam satim bhdveti.