The study of research title is an Asubha-Kammaṭṭhāna (Impurities) into daily life. The objectives are 1) to study of the Asubha-Kammaṭṭhāna (Impurities) in Buddhism, 2) to study of the way to practice of Asubha-Kammaṭṭhāna (Impurities) in Buddhism, and 3) to study of the principle of Asubha-Kammatthana (Impurities) and application it into daily life. The result of research can be concluded as follows: -

                  The result of research found that: -

                  1) Asubha-Kammaṭṭhāna in Buddhism, it found that “Asubha + Kammatthana”, Asubha mean ugly, loathsome, it can be divided into two words, a+subha, a is the refusal words, it has changed from the original word which is na-subha = not beauty. When it has combined is asubha, that is na+subha = asubha means not beauty or ugly. Kammaṭṭhāna means the place of work; it means the place of mental work. It can be said that the place of mental-objects, there is no beauty; there is only a dirty filth, loathsome. That is, Asubha-Kammaṭṭhāna means the subjects holding the dead body or contemplation o corpses; it is not beauty, impermanent of mental formations.

                   There are ten kinds of foulness to be contemplated on namely: 1) bloated corpse; swollen-up corpse, 2) bluish discolored corpse, 3) festering corpse, 4) split or cut up corpse, 5) gnawed corpse, 6) scattered corpse; mangled corpse, 7) hacked and scattered corpse; mutilated and mangled corpse, 8) blood-stained corpse; bleeding corpse, 9) worm-infested corpse, and 10) skeleton.

                  2) The way of the practice of Asubha-Kammaṭṭhāna in Buddhism, the result of research found that the practice is to cultivate the calm mind, to be concentrated and wisdom, until control the mind and destroy the defilements. That is the cessation of suffering. The primary practice is the preservation of the precepts, cutting out the ten hindrances, the determination of the Kammaṭṭhāna which is suitable for one’s own temperaments (Asubha-Kammaṭṭhāna is suitable for the lust one).  When one having the suitable place for cultivating of Asubha-Kammaṭṭhāna , he is contemplating on the ten kinds of foulness such as swollen-up corpse, etc., by noting that “udumatakaṁ” with the eleven kinds of corpse, e.g., color, sex, shape, direction, place, contemplating, suture, pit, mound, and smell, until remember the mind to be full concentration. It can be practiced in the four activities, such standing, walking, sitting, and lying. The mind will be strong and soft. So, the aim of Asubha-Kammaṭṭhāna is to decrease of the sensual pleasure which is one of the five hindrances till attaining the first absorption, e.g., thought, deliberation, delight, happiness, and one-pointedness. 

                  3) The application of Asubha-Kammaṭṭhāna into the daily life found that 1) to be mindfulness, one who cultivates the Asubha-Kammaṭṭhāna to be mindful always because he has concentrated on the objects of repulsion to have mental image, if the mind has changed following the external objects, the contemplation of the corpse cannot happen the sign because of lack of mindfulness. Therefore, the sign of corpse is happened to the practitioner of the objects of repulsion by well-trained mind. Because living in the cemetery or the place where leave the corpse, he will be easy to lose his mind, when he hears or see something, his mind will always think in the scary way without mindfulness.  So, one who cultivate the objects of repulsion will be mindful. 2) Seeing the impermanence of body, the person who cultivate Asubha-Kammaṭṭhāna to see the truth in the body that is mental formations is suffering, impermanent, and not-self. When having practiced, it can see the body as impermanent, because of it has normally arising, existing, and passing.  There is nothing living for ever. Even though our body cannot control as no old, no pain, and no die. The contemplation on the impurities will make us to see the truth like this. 3) To see the death will be all living beings when having contemplated the corpse, we will know the truth that all living beings, no matter who are rich or poor, in the final they will be faced with the death, even though he will hide or create a vault to protect from the death, or he has taken immortal medicine, he must be dead. Even though, the Lord Buddha also had dead. 4) To have disgust in the body, the contemplation on the impurity of body by the corpse as the mental objects. Even the body of the living person will belong to others or one’s own self. It can be also used by the mental object, because it is the accumulation of dirt such as lymph, blood, sputum, etc., which we cannot see it because of it is covered by some costume, skin, or perform. Then, he cannot see the truth. When having contemplated the corpse, he will see the body as the dirty thing.  5) To destroy the attachment in form, when observing the Asubha-Kammaṭṭhāna until having sign, although he did not see the corpse, but he reminds the form because of getting the sign. So, seeing the form whether it is beautiful or not beautiful, it become impermanence that is no have external objects, form contacts to pleasure or empress, attaching on the form because it is not our belonging, in the final it was failed. 6) Happy life, when we see the reality of all things, there is no matter is permanent, all livening beings and all things in the world are deteriorated. We cannot enforce it. It is the nature. When we see the reality, life is happy because we have not earned anything in abundance. 7) To attain Nabbāna, when the contemplation on the impurity of body, the mind is not contact with the seeing visible object, hearing, smelling, odors, tasting, tangible. Free from the form and mind, be calm mind and concentration, not let it follow the external objects, having mind in the present. Even though he cannot attain the enlightenment in this life, he can go to Nabbāna because he has practiced on the right way of the Buddha’s teaching, he has often trained, the purification the mind will occur soon.

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