FORM
The ideal girl
And what, bhikshus, is the gratification with regards to form?
Now, bhikshus, suppose there were a kshatriya girl or a brahmin girl or a householder’s girl, fifteen or
sixteen years old, not too tall, not too short, not too thin, not too fat, not too dark, not too pale. Is this the
time, bhikshus, when her beauty and complexion would be at its height?”28
“Yes, venerable sir.”
“Now, bhikshus, the joy and pleasure that arise on account of that beauty and complexion is the
gratification with regards to form.
And what, bhikshus, is the disadvantage with regards to form?
This same woman here, later on, at eighty, ninety, or a hundred years old, crooked as a rafter, doubled
up, supported by a walking-stick, tottering, frail, youth long gone, teeth broken, grey-haired, having little
hair, bald, wrinkled, limbs all blotchy.
What do you think, bhikshus? Have her previous beauty and complexion vanished, the disadvantage
(now) evident?”
“Yes, venerable sir.”
“This, bhikshus, is the disadvantage with regards to form.
Again, bhikshus, you might see this very same woman, afflicted, suffering and gravely ill, lying
fouled in her own excrement and urine, lifted up by some and set down by others.
What do you think, bhikshus? Have her previous beauty and complexion vanished, the disadvantage
(now) evident?”
“Yes, venerable sir.”
“This, bhikshus, is the disadvantage with regards to form.
Again, bhikshus, you might see this very same woman as a corpse, cast aside in a charnel ground,
dead for a day, dead for two days, dead for three days, bloated up, livid, and oozing with impurities.
What do you think, bhikshus? Have her previous beauty and complexion vanished, the disadvantage
(now) evident?”
“Yes, venerable sir.”
“This, bhikshus, is the disadvantage with regards to form.
Again, bhikshus, you might see this very same woman as a corpse, cast aside in a charnel ground,
eaten by crows, or being eaten by hawks, or being eaten by vultures, or being eaten by dogs, or being
eaten by jackals, or being eaten by various worms and bugs.
…as a skeleton with flesh and blood, connected by sinews,
…as a skeleton, fleshless, smeared with blood, connected by sinews.
…as a skeleton, flesh and blood all gone, connected by sinews,
Again, bhikshus, you might see this very same woman as random disconnected bones, scattered
in all directions, a hand-bone here, a foot-bone there, a shin-bone here, a rib there, a thigh-bone here, a
pelvic bone there, a back-bone here, a shoulder-bone there, neck-bone here, a jaw-bone there, a tooth
here, a skull there.
What do you think, bhikshus? Have her previous beauty and complexion vanished, the disadvantage
(now) evident?”
“Yes, venerable sir.”
“This, bhikshus, is the disadvantage with regards to form.
Again, bhikshus, you might see this very same woman as a corpse, cast aside in a charnel ground,
the bones bleached, looking like conch-shells,
…the bones piled up over a year old,
…the bones reduced to a powder;
What do you think, bhikshus? Have her previous beauty and complexion vanished, the disadvantage
(now) evident?”
“Yes, venerable sir.”
“This, bhikshus, is the disadvantage with regards to form.
And what, bhikshus, is the escape with regard to form?
It is the removal of lustful desire, the giving up of lustful desire for form. This is the escape with
regards to form.
It is truly impossible for those ascetics and brahmins who do not understand according to reality
gratification as gratification, disadvantage as disadvantage, escape as escape with regards to sense-desires
either to fully understand sense-desires through their own practice or to instruct another so that one can
fully understand sense-desires.
It is indeed possible for those ascetics and brahmins who do understand them according to reality…
either to fully understand sense-desires through their own practice or to instruct another so that one fully
understands sense-desires.