In the last chapter, we learned about dhātu manasikāra meditation or the contemplation of elemental nature of things. In that meditation, we learned about things that are of the nature of becoming part of the earth. That was the element of solidity or paṭhavi dhātu. We learned about the things of the nature of water or the element of fluidity or āpo dhātu. We learned about the things of heat or tejo dhātu. We learned about things that have the nature of air or the element of wind, or vāyo dhātu. For the contemplation of these four great elements too, you should find a secluded spot and with closed eyes contemplate the parts of your body, which becomes earth. You contemplate your hair which will become part of the earth, your body hair, which will become part of the earth, your nails which will become part of the earth, and this manner you should be able to see clearly those parts of your body, which will become earth in the end. In the same way, you should try to understand fluid things, which flow or dissolve away. You must also understand the heat of your body as well as the wind elements of your body. When you contemplate the four great elements, your mindfulness improves and your understanding increases. Your life becomes organized in such a way that you can understand life through calming and insight meditations.

Now, we will learn about a new method of meditation. This is called “navasīvathika”. This means relating the nine stages of deterioration of a dead body. This, too, is a way of realizing the way things are with greater depth. The truth may be unpleasant until we realize it for what it is.

In the time of the Buddha, the common practice was that when a person died the body would be taken away and thrown into a charnel ground, which was usually located some distance away from human habitation. No one went there at other times. The bodies of the dead would slowly deteriorate. In this meditation, the Buddha teaches us the way to contemplate about the nine stages of the deterioration of a dead body.

The first stage of the deterioration of the dead body takes place within a day or two after death. It will bloat, discolour, become blue, and ooze. The first contemplation of the nine cemetery contemplations is to investigate such a dead body with wisdom and mindfulness and relate it to our lives in this way: this body of mine too will become like this. The dead body on the charnel ground has undergone a massive change in this short period of time. This body too has not transcended such a fate. When one contemplates this, one’s mind becomes less obsessed by defilements and easier to calm and settle. This contemplation helps the meditator develop concentration easily.

The second stage of the deterioration of a dead body, which lasts for about a week after the first stage, is that a stench will emanate from it and attract animals. Vultures, dogs, crows, foxes and other carrion eaters will tear the dead body from limbs and eat it. Then, the body becomes food for animals and changes drastically from what it looked like. The second contemplation of the nine cemetery contemplations is to investigate this stage with wisdom and with mindfulness relate it to our lives this way. This body of mine too will become like this. The dead body on the charnel ground has undergone a massive change in this short period of time. This body, too, has not transcended such a fate.

It is common for people to have a reluctance to think about dead bodies, and even if we have a dream about it we call it a nightmare. There is a valid reason for meditating on these subjects. It helps us accept reality more readily. We may feel this is difficult or unpleasant. We may feel that this meditation method is unfair. Why are we being instructed to contemplate such gruesome objects? Looking at life with rose tinted glasses gets us nowhere. Jealousy, anger, revenge, and other emotions we are used to experiencing will not expel by continuing to look at life the old way. We should understand that living in a world of make-believe beauty does not really rid us from of jealousy and anger, etc… Therefore, what Buddha teaches here must be true. His instructions directly lead to the realization of life. When we are on the track to understand the reality of life, it is a natural result that we become more virtuous. We become patient, we do not experience jealousy, we do not get angry, and we do not seek revenge. These are characteristics are of a virtuous life. These virtues are cultivated when we practice this meditation method.

Now, we move to the third stage of the deterioration of the dead body. It would now be unrecognizable and would be in pieces and parts of bone would be visible. There would be bits of flesh strewn about and dry pools of blood around the remains. Now, you should investigate such a stage. The third contemplation of the nine cemetery contemplations is to investigate this stage with wisdom and with mindfulness and relate it to our lives this way: this body of mine will also become like this. The dead body on the charnel ground has undergone a massive change in this short period of time. This body,too, has not transcended such a fate. When you contemplate this with wisdom, your mind gradually becomes oriented towards understanding life. When contemplating a dead body on a charnel ground, you must have atāpi, sampajañña, and satimā. We learned about these in a previous chapter and remind ourselves, atāpi is improving through perseverance, the skill of subduing the accumulated weaknesses of our minds. Sampajañña is using our intelligence skilfully and satimā is the skill of staying totally aware and mindful.

It is not uncommon for humankind to be easily startled and hold an immature perception about a dead body. If we see a dead body in our dreams we awaken frightened. All we need to do is realize that this is reality and that contemplating on this gives us strength to face any calamity that could befall us.

There is a name for liberated ones who have understood life. It is “tādī.” Tādī is imperturbability in gain and loss, fame and defame, praise and insult, and wellbeing, and suffering, the eight natures – ups and downs of the world. The liberated ones have cultivated imperturbability by contemplating these realities of life.

Let us return to the dead body, in the fourth of the nine stages of deterioration in the charnel ground. There would be no flesh now and there would be traces of dried blood on bones that are now visible. There are no flies, no worms, no carrion eaters; it is just the skeleton without flesh. Now you should investigate such a stage. The fourth contemplation of the nine cemetery contemplations is to investigate this stage with wisdom and mindfulness, relate it to our lives in this manner. This body of mine, too, will become like this: the dead body on the charnel ground has undergone a massive change in this short period of time. This body, too, has not transcended such a fate. While you contemplate the deteriorating body in the charnel ground, your mind has no room for thinking unwholesome thoughts. This is a benefit we expect from this meditation. This is how our minds prepare to become free of fetters.

Let us investigate the dead body now in its fifth stage. The traces of blood have disappeared now. It is only the partial skeleton with dried sinews here and there. Now, we should investigate such a stage. The fifth contemplation of the nine cemetery contemplations is to investigate this stage with wisdom and with mindfulness and relate it to our lives in this way: this body of mine will also become like this: the dead body on the charnel ground has undergone a massive change in this short period of time. This body, too, has not transcended such a fate. When you practice this, your mindfulness and wisdom are further developed.

In the sixth stage of the deterioration of a dead body on the charnel ground, the meditator contemplates on the scattered skeleton thus; the skull is in one place, the ribs are strewn about, the clavicles are elsewhere, and the bones of arms and fingers are strewn about too. The pelvic bones are to one side and the bones of the legs and feet are in other places. Now, the dead body is reduced to a jumble of bones strewn about. The sixth contemplation of the nine cemetery contemplations is to investigate this stage with wisdom and with mindfulness and relate it to your life in this way. This body of mine too will become like this. The dead body on the charnel ground has undergone a massive change in this short period of time. This body, too, has not transcended such a fate.

In the seventh stage of the deterioration of a dead body on the charnel ground, the meditator contemplates on the scattered bones thus; the bones strewn about become bleached to the colour of a conch shell. The seventh contemplation of the nine cemetery contemplations is to investigate this stage with wisdom and with mindfulness relate it to your life in this manner: this body of mine, too, will become like this. The dead body on the charnel ground has undergone a massive change in this short period of time. This body, too, has not transcended such a fate. The meditator starts thinking, “do I perceive this life as me, mine, and myself?” When the meditator starts to think like this with mindfulness, his attachments are loosened, his mind becomes settled, and tends towards the understanding of life. This is a huge gain in his life.

In the eighth stage of deterioration of the dead body on the charnel ground, which is a few years after death, the bones are broken into little pieces and lose any identity. The eighth contemplation of the nine cemetery contemplations is to investigate this stage with wisdom and with mindfulness relate it to your life in this manner: this body of mine, too, will become like this. The dead body on the charnel ground has undergone a massive change in this brief period of time. This body too has not transcended such a fate.

The Buddha once said that in an eon or “kalpa”, if the skeletons of one person did not deteriorate and piled on top of another after each death they would form a huge mountain. This shows us how far we have travelled in this cycle of birth and death. During this very short period of roughly 50-60 years of this life, we struggle to maintain this body because we have no understanding of it. A wise person decides to live this life with understanding.

The ninth stage of deterioration of a dead body on the charnel ground is when the bones are just fragments, have become dust, and are mixed with the earth. The ninth contemplation of the nine cemetery contemplations is to investigate this stage with wisdom and with mindfulness relate it to your life in this way: this body of mine, too, will become like this. The dead body on the charnel ground has undergone a massive change in this short period of time. This body, too, has not transcended such a fate. The meditator investigates his body through these nine stages of deterioration. Then, he must realize that all other bodies, too, have not transcended this fate. So, he contemplates the fact that nobody has transcended this fate. He relates the nine stages of deterioration of the dead body on the charnel ground to his life in this manner. Everybody will become like this. The dead body on the charnel ground has undergone a massive change in this short period of time. Nobody has transcended such a fate. With the nine stages of deterioration of the dead body on a charnel ground, the Buddha’s teachings on Kāyānupassanā meditation or the contemplation of the body within the four establishments of mindfulness is complete. There is another term that is used for these meditations methods called “kāyagatasati,” mindfulness that must be developed, taking the body as the base.

Kāyānupassanā meditation has fourteen methods. In summary they are,

  1. Ānāpānasati: the mindfulness of breathing meditation
  2. Satisampajañña: mindfulness of actions meditation
  3. Iriyāpatha: mindfulness of posture meditation
  4. Asubha bhāvanā: the mindfulness of the impurities of the body
  5. Dhātumanasikāra: the meditation of the four great elements
  6. – 14. Navasīvathika: Nine stages of the deterioration of a dead body

We started with mindfulness of in breath and out breath, which is closely connected with the body. We have progressed to a much wider outlook of life. Now, you will understand that this Dhamma is not one that can be found through prayer or wishing. A life free from deterioration and death is just not possible. This means that there is a reality in this life, which we cannot evade. This Dhamma taught by the Buddha helps us see this reality and gives us the wisdom to face it. The person who realizes that this is the path to see the reality will live a worry-free life. That is what kāyānupassanā is for. We see now that there is a course of action that we must undertake to a worry-free life. We must also realize that our lives become cluttered through these courses of actions we undertake. But kāyānupassanā is a course of action that purifies our lives.

Therefore, you can see how practical the Dhamma of the Buddha is. When we learn the Dhamma in a language we could understand, we can realize how important it is to our lives. We will see the Dhamma’s akāliko quality (it can be realized at any time period) when we truly try to make an effort to practice that Dhamma little by little. So, you have this rare moment at your fingertips. Don’t throw away the Dhamma that you are learning. Practice this Dhamma as best as you can. You will witness the development of your life when you practice the Dhamma. You will then understand that this Dhamma is well preached by the Buddha. That means the Dhamma is swakkhāto (well-preached). The Dhamma preached by the Buddha is something that needs to be realized in this life. That is what is called sanditṭiko (needs to be realized in this life). The Buddha’s Dhamma can be realized at any time period (akāliko ). There is nothing hidden in the Buddha’s Dhamma. It can be spoken about openly. One can invite wise people to ‘come and see the Dhamma ’. This quality of the Dhamma is known as ehipassiko. The Buddha’s Dhamma needs to be applied to oneself. That is why the Dhamma is called opanyko. The Buddha’s Dhamma is realized by the wise, each for himself. Therefore, the Dhamma is called Paccattaṁ Vēditabbo Viññūhi.

These qualities are in the Dhamma we discussed. We learned about breathing meditation, awareness meditation, postural meditation, impurities of the body meditation, meditation on contemplating elements, and meditation on the nine cemetery contemplations. All these are included in Kāyānupassanā – contemplations on the body.

In the four establishments of mindfulness, there are three other sections: vedanānupassanā or contemplation of feeling, cittānupassanā or contemplation of thoughts, and Dhammānupassanā, which is the contemplation of nature of things. We will learn these methods of meditation too. While doing kāyānupassanā meditation, it is advisable to practice just the kāyānupassanā for a long period. Within kāyānupassanā we can improve our awareness, wisdom, and effort greatly.

Nine Cemetery Contemplations Meditation

First, imagine a corpse before starting the Nava Sīvathika, or Nine Cemetery Contemplations meditation. Take a look at the corpse a few times from head to toe in your mind. Now, think about how it is left in an empty cemetery. Think about this corpse being left in an empty cemetery for some time.

(1) Next, think like this: two days have gone by. The corpse is swollen. Its lips are swollen. It has a darker color. Now, three days are gone. The corpse is swollen more than before. Its lips are swollen. Its face is swollen and distorted. The mouth is open. Its color is darker than before. Now, it has been a few days. The whole corpse is swollen. The lips are swollen. The face is swollen and distorted. The mouth is open. The eyes are open. The legs and hands are also swollen. The stomach is swollen. Now, the corpse is dark blue and pus is coming out from its mouth. Pus is coming out from its nose, ears, eyes, and all the openings of the body. The corpse’s skin has cracked, and pus is coming out from those cracks.

My body is also like this. Someday, this will happen to my body too. The bodies of others will also reach this state of flowing pus. Everyone’s bodies will become like this at one point. (Contemplate in this manner repeatedly and get that perception established well in your mind.)

(2) Next, the corpse in the cemetery is eaten by animals. Crows have landed on the corpse and pecked the flesh out of it and eaten it. They dug out the corpse’s eyes. Wolves have come and eaten the corpse’s flesh, dragging it by its hands and legs. Dogs have eaten the corpse’s flesh, dragging it here and there. There are pieces of flesh around the corpse. Its hands and legs are twisted. Intestines are dragged out from the dead body. Birds drag and eat those intestines.

This will happen to my body too. One day, my body will also become like this. Others’ bodies will also be eaten by animals like this. Everyone’s bodies will be eaten by animals like this. (Contemplate in this manner repeatedly and get that perception established well in your mind.)

(3) Next, the corpse’s bones can be seen scattered here and there. Some flesh that is left after being eaten by animals can be seen on some parts of the dead body. The whole skeleton is wrapped in tendons. It is smeared with blood.

This will happen to my body too. One day, my body will also become like this. Ohers’ bodies also will be reduced to skeletons like this. Everyone’s bodies will become like this. (Contemplate in this manner repeatedly and get that perception established well in your mind.)

(4) Next, the skeleton of that corpse is completely open. There is no flesh at all. The entire skeleton is coiled with tendons and smeared with blood.

This will happen to my body as well. One day, my body will also become just a skeleton smeared with blood without any flesh. Others’ bodies also have the same nature. Everyone’s bodies will become like this. (Contemplate in this manner repeatedly and get that perception established well in your mind.)

(5) Next, the corpse only has a skeleton. The skeleton is coiled with tendons, but no flesh is present. Blood and pus is gone. Only the skeleton with tendons is left.

This will happen to my body as well. One day, my body will become like this. Others’ bodies will also become like this. Everyone’s bodies will become like this. (Contemplate in this manner repeatedly and get that perception established well in your mind.)

(6) Next, that corpse’s skeleton is scattered here and there. The skull is in one place. The neck bones are in another. Collar bones, shoulder bones, finger bones, back bones, hip bones, thigh bones, calf bones, leg bones, and foot bones are scattered in all other directions. The entire skeleton is now scattered.

This will happen to my body too. The skeleton of my body will also be scattered like this. Others’ skeleton will also be scattered like this. Everyone’s skeleton will be scattered like this. (Contemplate in this manner repeatedly and get that perception established well in your mind.)

(7) Next, the color of the skeleton is white, like that of a conch shell. All the bones that have been scattered here and there now have this white color.

The skeleton of my body will also turn this white color. The color of skeletons of others’ bodies will also transform into this white color, like that of a conch shell. Everyone’s skeletons will change to a white color and decay. (Contemplate in this manner repeatedly and get that perception established well in your mind.)

(8) There are now bones heaped up here and there. These bones have been aged for a long time now. These bones cannot be identified now as one thing or another. It is only a heap of decayed white bones gathered together.

This will happen to the skeleton of my body as well. Someday, this body’s skeleton will also get decayed and heaped up. Others’ bodies are also like this. The skeletons of everyone’s bodies will decay like this. (Contemplate in this manner repeatedly and get that perception established well in your mind.)

(9) Next, a skeleton cannot be seen. Pieces of bones have deteriorated completely. It has transformed into a white powder. It has become soil in the earth. Those bones have deteriorated entirely.

My body will also decay and transform into soil in the earth. Bodies of others will also decay and transform into soil in the earth. Everyone’s bodies will also decay and transform into soil in the earth like this. (Contemplate in this manner repeatedly and get that perception established well in your mind.)