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Patikulamanasikara

December 28, 2022

Paṭik(k)ūlamanasikāra[1] is a Pāli term that is generally translated as "reflections on repulsiveness". It refers to a traditional Buddhist meditation whereby thirty-one parts of the body are contemplated in a variety of ways. In addition to developing sati (mindfulness) and samādhi (concentration), this form of meditation is considered conducive to overcoming desire and lust. Along with cemetery contemplations, this type of meditation is one of the two meditations on "the foul" or "unattractive" (Pāli: asubha).[2]

Translations of
Patikulamanasikara
PaliPaṭikkūlamanasikāra
Chinese不淨觀
(Pinyin: Bù jìng guān)
Japanese不浄観
(Rōmaji: Fujōkan)
Sinhalaපටික්කූලමනසිකාරය, පිළිකුල් භාවනාව
(Patikulamanasikaraya, Pilikul Bhavanava)
Glossary of Buddhism

Translation

Paṭikkūla (Pāli) literally means "against" (paṭi) "the slope" or "embankment" (kūla) and has been translated adjectivally as "averse, objectionable, contrary, disagreeable" and, in its nounal form, as "loathsomeness, impurity".[3]

Manasikāra (Pāli), derived from manasi (locative of mana thus, loosely, "in mind" or "in thought") and karoti ("to make" or "to bring into") and has been translated as "attention" or "pondering" or "fixed thought".[4]

In contemporary translations, the compound term paṭikkūla-manasikāra is generally translated as "reflections on repulsiveness" or, adding contextual clarity at the expense of literal accuracy, "reflections on repulsiveness of the body".[5] Alternate translations include "attention directed to repulsiveness"[6] and "realisation of the impurity of the body".[7]

Benefits

This type of meditation is traditionally mentioned as an "antidote" to sensual passion.[8] This is also one of the "four protective meditations", along with anussati (recollection of the Buddha), mettā (benevolence) practice and recollection of death.[9]

In individual discourses, this type of contemplation is identified as a contributor to a variety of mundane and transcendental goals. For instance, in the Girimananda Sutta (AN 10.60), Ananda's recitation of this and other contemplations immediately cures an ailing monk.[10] In the Sampasadaniya Sutta (DN 28), Ven. Sariputta declares that meditating on these 31 body parts leads to "the attainment of vision, in four ways", and briefly outlines how this method can be used as a springboard by which one "comes to know the unbroken stream of human consciousness that is not established either in this world or in the next".[11] In addition, in the Iddhipāda-samyutta's Vibhanga Sutta (SN 51.20), this meditation subject is used to develop the four bases of power (iddhipāda) by which one is able to achieve liberation from suffering.[12]

While the Pali Canon invariably includes this form of contemplation in its various lists of mindfulness meditation techniques,[13] the compendious fifth-century Visuddhimagga identifies this type of contemplation (along with anapanasati) as one of the few body-directed meditations particularly suited to the development of samādhi (Vism. VIII, 43).[14]

Practice

 
Internal organs viewed from front: lungs (grey), heart (white), liver (purple), stomach (yellow), large intestine (yellow) and small intestine (pink), from Gray's Anatomy.
 
Internal organs viewed from back: spleen (green), kidneys (purple), right lower lung (purple) and pleura (blue), from Gray's Anatomy.

In Buddhist scriptures, this practice involves mentally identifying 31 parts of the body, contemplated upon in various ways.

Objects of contemplation

This meditation involves meditating on 31 different body parts:

head hairs (Pali: kesā), body hairs (lomā), nails (nakhā), teeth (dantā), skin (taco),
flesh (maṃsaṃ), tendons (nahāru), bones (aṭṭhi), bone marrow (aṭṭhimiñjaṃ), kidneys (vakkaṃ),
heart (hadayaṃ), liver (yakanaṃ), pleura (kilomakaṃ), spleen (pihakaṃ), lungs (papphāsaṃ),
entrails (antaṃ), mesentery (antaguṇaṃ), undigested food (udariyaṃ), feces (karīsaṃ),
bile (pittaṃ), phlegm (semhaṃ), pus (pubbo), blood (lohitaṃ), sweat (sedo), fat (medo),
tears (assu), skin-oil (vasā), saliva (kheḷo), mucus (siṅghānikā), fluid in the joints (lasikā), urine (muttaṃ).[15]

In a few discourses, these 31 body parts are contextualized within the framework of the mahābhūta (the elements) so that the earth element is exemplified by the body parts from head hair to feces, and the water element is exemplified by bile through urine.[16]

A few other discourses preface contemplation of these 31 body parts in the following manner: "Herein ... a monk contemplates this body upward from the soles of the feet, downward from the top of the hair, enclosed in skin, as being full of many impurities."[17]

The 31 identified body parts in pātikūlamanasikāra contemplation are the same as the first 31 body parts identified in the "Dvattimsakara" ("32 Parts [of the Body]") verse (Khp. 3) regularly recited by monks.[18] The thirty-second body part identified in the latter verse is the brain (matthaluṅga).[19] The Visuddhimagga suggests the enumeration of the 31 body parts implicitly includes the brain in aṭṭhimiñjaṃ, which is traditionally translated as "bone marrow".[20]

Methods of contemplation

A canonical formulation of how to meditate on these is:

"Just as if a sack with openings at both ends were full of various kinds of grain – wheat, rice, mung beans, kidney beans, sesame seeds, husked rice – and a man with good eyesight, pouring it out, were to reflect, 'This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice'; in the same way, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things [as identified in the above enumeration of bodily organs and fluids]...."[21]

In regards to this and other body-centered meditation objects, the Satipatthana Sutta (DN 22) provides the following additional context and expected results:

In this way [a monk] remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world...."[22]

According to the post-canonical Pali atthakatha (commentary) on the Satipatthana Sutta, one can develop "seven kinds of skill in study" regarding these meditation objects through:

  1. repetition of the body parts verbally
  2. repetition of the body parts mentally
  3. discerning the body parts individually in terms of each one's color
  4. discerning the body parts individually in terms of each one's shape
  5. discerning if a body part is above or below the navel (or both)
  6. discerning the body part's spatial location
  7. spatially and functionally juxtaposing two body parts[23]

Traditional sources

The name for this type of meditation is found in the sectional titles used in the Mahasatipatthana Sutta (Dīgha Nikāya 22) and the Satipatthana Sutta (MN 10), where the contemplation of the 32 body parts is entitled, Paṭikkūla-manasikāra-pabbaṃ (which, word-for-word, can be translated as "repulsiveness-reflection-section"). Subsequently, in the post-canonical Visuddhimagga and other atthakatha works, paṭikkūlamanasikāra is explicitly used when referring to this technique.[24]

This form of meditation is mentioned in the following suttas in the Pāli Canon (listed in order of nikāya and then sutta number within nikaya):[25][26]

Elsewhere in Pali literature, this type of meditation is discussed extensively in the post-canonical Visuddhimagga (Vism. VIII, 44-145).[35]

In several of these sources, this meditation is identified as one of a variety of meditations on the body along with, for instance, the mindfulness of breathing (see Anapanasati Sutta).[36]

See also

Notes

  1. ^ The Sinhalese SLTP Tipitaka and Rhys Davids & Stede (1921-5), p. 393, spell this term paṭikkūlamanasikāra (with two k's) while the Burmese CSCD tipitaka and VRI (1996), p. 10, spell it paṭikūlamanasikāra (with one k).
  2. ^ Nānamoli (1998), p. 110, n. 16, which references the Anapanasati Sutta and the Visuddhimagga, Ch. VI, VIII. "The foul" is Nānamoli's translation for asubha. Anālayo (2017), p. 46, translates asubha as "unattractive": "... besides speaking of the body as impure [Pali: asuci], the early Buddhist discourses at times use an alternative qualification of the body as 'unattractive', asubha, when introducing the standard description of its anatomical parts." Anālayo's associated footnote cites, for example, AN 10.60. Anālayo further contextualizes this by underscoring that Early Buddhist texts refer to the body in negative, neutral and positive ways (e.g., as a means for embodying virtue, as the vehicle for contemplative joy).
  3. ^ See, e.g., Rhys Davids & Stede (1921-5), p. 393, entry for "Paṭikkūla" (retrieved 2008-02-02 at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.2:1:1052.pali).
  4. ^ See, e.g., Rhys Davids & Stede (1921-5), p. 521, entry "Mano & Mana(s)" (retrieved 2008-02-02 at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.2:1:3860.pali), and pp. 197-8, entry for "Karoti" (retrieved 2008-02-03 at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.1:1:367.pali). Similarly, the core Buddhist notion of yoniso manasikāra has been translated as "careful attention".
  5. ^ See, e.g., Nyanasatta (1994); Soma (2003), pp. 3, 100; VRI (1996), pp. 10, 11.
  6. ^ Buddhaghosa (1999), pp. 235 (Vism. VIII, 42), 236 (Vism. VIII, 43). On p. 243 (Vism. VIII, 80), Nanmoli uses a variant translation: "giving attention to repulsivenes".
  7. ^ Rhys Davids & Stede (1921-5), p. 393, entry for "Paṭikkūla" (retrieved 2008-02-02 at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.2:1:1052.pali).
  8. ^ See, for instance, Udāyi Sutta (AN 6.39) (SLTP, n.d.) where contemplation of the 31 body parts is said to "remove sensual passion" (kāmarāgassa pahānāya). In addition, in Thanissaro (1994), "Translator's Introduction", Thanissaro states: "[Khuddakapatha] Passage 3 [which enumerates 32 body parts] gives preliminary guidance [to monastic novices] in the contemplation of the body, a meditation exercise designed to overcome lust."
  9. ^ Bodhi (2002), p.6.
  10. ^ Piyadassi (1997a).
  11. ^ Walshe (1995), pp. 419-20.
  12. ^ a b Bodhi (2000), pp. 1736-40; Thanissaro (1997b).
  13. ^ E.g., see DN 22, MN 10, MN 119.
  14. ^ Buddhaghosa (1999), p. 235. That this form of meditation is particularly useful for what is known as "access concentration" is perhaps indirectly reflected in the comments of contemporary vipassana master S.N. Goenka who suggests that, unlike true vipassana, this type of contemplation deals with "imagination or intellectualisation". Goenka thus reserves its use for "some cases, when the mind is very dull or agitated" and thus the mind is unable to follow the breath or more refined sensations. He concludes: "Of course, when the actual practice of Vipassana starts, there should be no aversion towards this ugly body. It is just observed as it is – yathābhūta. It is observed as body, with sensations arising and passing. The meditator is now on the path." (Goenka, n.d.).
  15. ^ English is from the Thanissaro (2000) translation of Mahasatipatthana Sutta (DN 22). Note that, in Thanissaro (1994), some words are translated differently, e.g., "muscle" instead of "flesh", and "lymph" instead of "pus". Also, Thanissaro (1994) translates vakkaṃ as "spleen" and pihakaṃ as "kidney"; thus, compared to Thanissaro (2000), effectively inverting these anatomical objects in the English translations. Note also correction to entrails and mesentery instead of small/large intestine, based on their descriptions in the Visuddhimagga. The Pali is from La Trobe University (n.d.)'s SLTP version of DN 22, BJT page 446, at http://www.chaf.lib.latrobe.edu.au/dcd/tipitika.php?title=&record=2612. These 31 body parts are grouped onto six lines consistent with their traditional representation in Pali as shown in MettaNet-Lanka (n.d.) Sinhala SLTP text at http://www.metta.lk/tipitaka/2Sutta-Pitaka/5Khuddaka-Nikaya/01Khuddakapatha/01-Khuddakapatha-p1.html#Three and VRI (n.d.) Burmese CSCD text at http://www.tipitaka.org/romn/cscd/s0501m.mul2.xml.
  16. ^ See MN 28, MN 62 and MN 140. See below for more information regarding these discourses.
  17. ^ Piyadassi (1999a) translation of AN 10.60. This preface can also be found, e.g., in SN 51.20 (Thanissaro, 1997b).
  18. ^ Piyadassi (1999b). This is consistent with on-line Sinhala SLTP texts. The on-line Burmese CSCD includes the brain after "feces" (karīsaṃ).
  19. ^ According to Hamilton (2001), pp. 23-4, in the Sutta Pitaka, the brain is added to the traditional list of 31 body parts only in the Khuddaka Nikaya and there only twice: in the aforementioned Khp. 3 and in Paṭis I.6. Hamilton also identifies a similar, abbreviated, differently ordered list that includes the brain in Sn 199 (see, e.g., Thanissaro, 1996); Hamilton attributes the differences between the traditional list of 31 or 32 body parts and the Sutta Nipata text to the latter being in verse.
  20. ^ Buddhaghosa (1999), Vism. VIII, 44. Given Buddhaghosa's inclusion of the brain in aṭṭhimiñjaṃ could lead one to infer that this Pali term might refer to something other than bone marrow in some contexts (e.g., the nervous system).
  21. ^ a b Thanissaro (1997c).
  22. ^ Thanissaro (2000). (Parenthetical expression is in the original translation.)
  23. ^ Soma (2003), pp. 101-2. The commentary mentioned here is the Papañcasudani, attributed to Buddhaghosa and thus presumably written in the 5th century CE. This is similar to what is found in Vism. VIII, 48-60 (Buddhaghosa, 1999, pp. 237-9).
  24. ^ Buddhaghosa (1999), pp. 235, 236, 243 (Vism. VIII, 42, 43 83).
  25. ^ These suttas were found in part through a search of the SLTP canon using a search engine from La Trobe University at . Archived from the original on 2007-09-27. Retrieved 2007-09-27..
  26. ^ a b c d Three of these discourses – MN 28, MN 62 and MN 140 – mention the 31 bodily organs in the context of either four or five great elements (mahābhūta), which, strictly speaking, in the (Mahā)Satipaṭṭhāna Sutta is the basis for a separate meditation from paṭikkūla-manasikāra contemplation. For example, based on commentarial statements, paṭikkūla-manasikāra contemplation could entail spatial awareness of each of the bodily organs or fluids, and is traditionally used as an antidote to lust; on the other hand, contemplation on the elements emphasizes the tactile experiences of solidity, liquidity, heat and air, and serves as a basis for developing equanimity and insight into not-self (anatta) (e.g., see MN 28).
  27. ^ Thanissaro (2000).
  28. ^ Walshe (1995), pp. 417-25.
  29. ^ Nyanasatta (1994). This discourse is virtually the same as the Mahasatipatthana Sutta (Thanissaro, 2000) except that the latter's extended exposition on the Four Noble Truths is absent from the Satipatthana Sutta.
  30. ^ Thanissaro (2003).
  31. ^ Thanissaro (2006).
  32. ^ Thanissaro (1997a).
  33. ^ SLTP (n.d.).
  34. ^ Piyadassi (1999a).
  35. ^ Buddhaghosa (1999), pp. 236-59.
  36. ^ E.g., DN 22, MN 10, MN 119, Vism. VIII, 42.

References

External links

  • "The Section of Reflection on Repulsiveness", from: Soma Thera (trans.) (undated). The Commentary to the Discourse on the Arousing of Mindfulness with Marginal Notes. Available on-line at http://www.abhidhamma.org/SomaTheraTheCommentary.htm.
  • MEDITATION ON THE THIRTY-TWO PARTS OF THE BODY by Dhamma Viro

December 28, 2022
patikulamanasikara, paṭik, ūlamanasikāra, pāli, term, that, generally, translated, reflections, repulsiveness, refers, traditional, buddhist, meditation, whereby, thirty, parts, body, contemplated, variety, ways, addition, developing, sati, mindfulness, samādh. Paṭik k ulamanasikara 1 is a Pali term that is generally translated as reflections on repulsiveness It refers to a traditional Buddhist meditation whereby thirty one parts of the body are contemplated in a variety of ways In addition to developing sati mindfulness and samadhi concentration this form of meditation is considered conducive to overcoming desire and lust Along with cemetery contemplations this type of meditation is one of the two meditations on the foul or unattractive Pali asubha 2 Translations ofPatikulamanasikaraPaliPaṭikkulamanasikaraChinese不淨觀 Pinyin Bu jing guan Japanese不浄観 Rōmaji Fujōkan Sinhalaපට ක ක ලමනස ක රය ප ළ ක ල භ වන ව Patikulamanasikaraya Pilikul Bhavanava Glossary of Buddhism Contents 1 Translation 2 Benefits 3 Practice 3 1 Objects of contemplation 3 2 Methods of contemplation 4 Traditional sources 5 See also 6 Notes 7 References 8 External linksTranslation EditPaṭ ikkula Pali literally means against paṭ i the slope or embankment kula and has been translated adjectivally as averse objectionable contrary disagreeable and in its nounal form as loathsomeness impurity 3 Manasikara Pali derived from manasi locative of mana thus loosely in mind or in thought and karoti to make or to bring into and has been translated as attention or pondering or fixed thought 4 In contemporary translations the compound term paṭ ikkula manasikara is generally translated as reflections on repulsiveness or adding contextual clarity at the expense of literal accuracy reflections on repulsiveness of the body 5 Alternate translations include attention directed to repulsiveness 6 and realisation of the impurity of the body 7 Benefits EditThis type of meditation is traditionally mentioned as an antidote to sensual passion 8 This is also one of the four protective meditations along with anussati recollection of the Buddha metta benevolence practice and recollection of death 9 In individual discourses this type of contemplation is identified as a contributor to a variety of mundane and transcendental goals For instance in the Girimananda Sutta AN 10 60 Ananda s recitation of this and other contemplations immediately cures an ailing monk 10 In the Sampasadaniya Sutta DN 28 Ven Sariputta declares that meditating on these 31 body parts leads to the attainment of vision in four ways and briefly outlines how this method can be used as a springboard by which one comes to know the unbroken stream of human consciousness that is not established either in this world or in the next 11 In addition in the Iddhipada samyutta s Vibhanga Sutta SN 51 20 this meditation subject is used to develop the four bases of power iddhipada by which one is able to achieve liberation from suffering 12 While the Pali Canon invariably includes this form of contemplation in its various lists of mindfulness meditation techniques 13 the compendious fifth century Visuddhimagga identifies this type of contemplation along with anapanasati as one of the few body directed meditations particularly suited to the development of samadhi Vism VIII 43 14 Practice Edit Internal organs viewed from front lungs grey heart white liver purple stomach yellow large intestine yellow and small intestine pink from Gray s Anatomy Internal organs viewed from back spleen green kidneys purple right lower lung purple and pleura blue from Gray s Anatomy In Buddhist scriptures this practice involves mentally identifying 31 parts of the body contemplated upon in various ways Objects of contemplation Edit This meditation involves meditating on 31 different body parts head hairs Pali kesa body hairs loma nails nakha teeth danta skin taco flesh maṃ saṃ tendons naharu bones aṭṭ hi bone marrow aṭṭ himinjaṃ kidneys vakkaṃ heart hadayaṃ liver yakanaṃ pleura kilomakaṃ spleen pihakaṃ lungs papphasaṃ entrails antaṃ mesentery antaguṇaṃ undigested food udariyaṃ feces karisaṃ bile pittaṃ phlegm semhaṃ pus pubbo blood lohitaṃ sweat sedo fat medo tears assu skin oil vasa saliva kheḷ o mucus siṅghanika fluid in the joints lasika urine muttaṃ 15 In a few discourses these 31 body parts are contextualized within the framework of the mahabhuta the elements so that the earth element is exemplified by the body parts from head hair to feces and the water element is exemplified by bile through urine 16 A few other discourses preface contemplation of these 31 body parts in the following manner Herein a monk contemplates this body upward from the soles of the feet downward from the top of the hair enclosed in skin as being full of many impurities 17 The 31 identified body parts in patikulamanasikara contemplation are the same as the first 31 body parts identified in the Dvattimsakara 32 Parts of the Body verse Khp 3 regularly recited by monks 18 The thirty second body part identified in the latter verse is the brain matthaluṅ ga 19 The Visuddhimagga suggests the enumeration of the 31 body parts implicitly includes the brain in aṭṭ himinjaṃ which is traditionally translated as bone marrow 20 Methods of contemplation Edit A canonical formulation of how to meditate on these is Just as if a sack with openings at both ends were full of various kinds of grain wheat rice mung beans kidney beans sesame seeds husked rice and a man with good eyesight pouring it out were to reflect This is wheat This is rice These are mung beans These are kidney beans These are sesame seeds This is husked rice in the same way the monk reflects on this very body from the soles of the feet on up from the crown of the head on down surrounded by skin and full of various kinds of unclean things as identified in the above enumeration of bodily organs and fluids 21 In regards to this and other body centered meditation objects the Satipatthana Sutta DN 22 provides the following additional context and expected results In this way a monk remains focused internally on the body in amp of itself or externally on the body in amp of itself or both internally amp externally on the body in amp of itself Or he remains focused on the phenomenon of origination with regard to the body on the phenomenon of passing away with regard to the body or on the phenomenon of origination amp passing away with regard to the body Or his mindfulness that There is a body is maintained to the extent of knowledge amp remembrance And he remains independent unsustained by not clinging to anything in the world 22 According to the post canonical Pali atthakatha commentary on the Satipatthana Sutta one can develop seven kinds of skill in study regarding these meditation objects through repetition of the body parts verbally repetition of the body parts mentally discerning the body parts individually in terms of each one s color discerning the body parts individually in terms of each one s shape discerning if a body part is above or below the navel or both discerning the body part s spatial location spatially and functionally juxtaposing two body parts 23 Traditional sources EditThe name for this type of meditation is found in the sectional titles used in the Mahasatipatthana Sutta Digha Nikaya 22 and the Satipatthana Sutta MN 10 where the contemplation of the 32 body parts is entitled Paṭ ikkula manasikara pabbaṃ which word for word can be translated as repulsiveness reflection section Subsequently in the post canonical Visuddhimagga and other atthakatha works paṭ ikkulamanasikara is explicitly used when referring to this technique 24 This form of meditation is mentioned in the following suttas in the Pali Canon listed in order of nikaya and then sutta number within nikaya 25 26 Mahasatipatthana Sutta The Great Frames of Reference Digha Nikaya 22 27 Sampasadaniya Sutta Serene Faith DN 28 28 Satipatthana Sutta Frames of References Majjhima Nikaya 10 29 Mahahattipadopama Sutta The Great Elephant Footprint Simile MN 28 26 30 Maharahulovada Sutta The Greater Exhortation to Rahula MN 62 26 31 Kayagatasati Sutta Mindfulness Immersed in the Body MN 119 21 Dhatu vibhanga Sutta An Analysis of the Properties MN 140 26 32 In the Saṃyutta Nikaya s collection regarding the four bases of power iddhipada in a sutta called Vibhanga Analysis Saṃyutta Nikaya 51 20 12 Udayi Sutta To Udayi Aṅguttara Nikaya 6 29 33 Girimananda Sutta To Girimananda AN 10 60 34 Elsewhere in Pali literature this type of meditation is discussed extensively in the post canonical Visuddhimagga Vism VIII 44 145 35 In several of these sources this meditation is identified as one of a variety of meditations on the body along with for instance the mindfulness of breathing see Anapanasati Sutta 36 See also EditAnapanasati Sutta Kayagatasati Sutta Satipatthana Sutta Upajjhatthana Sutta Jaramaraṇa Anussati Metta Buddhist meditationNotes Edit The Sinhalese SLTP Tipitaka and Rhys Davids amp Stede 1921 5 p 393 spell this term paṭ ikkulamanasikara with two k s while the Burmese CSCD tipitaka and VRI 1996 p 10 spell it paṭ ikulamanasikara with one k Nanamoli 1998 p 110 n 16 which references the Anapanasati Sutta and the Visuddhimagga Ch VI VIII The foul is Nanamoli s translation for asubha Analayo 2017 p 46 translates asubha as unattractive besides speaking of the body as impure Pali asuci the early Buddhist discourses at times use an alternative qualification of the body as unattractive asubha when introducing the standard description of its anatomical parts Analayo s associated footnote cites for example AN 10 60 Analayo further contextualizes this by underscoring that Early Buddhist texts refer to the body in negative neutral and positive ways e g as a means for embodying virtue as the vehicle for contemplative joy See e g Rhys Davids amp Stede 1921 5 p 393 entry for Paṭ ikkula retrieved 2008 02 02 at http dsal uchicago edu cgi bin philologic getobject pl c 2 1 1052 pali See e g Rhys Davids amp Stede 1921 5 p 521 entry Mano amp Mana s retrieved 2008 02 02 at http dsal uchicago edu cgi bin philologic getobject pl c 2 1 3860 pali and pp 197 8 entry for Karoti retrieved 2008 02 03 at http dsal uchicago edu cgi bin philologic getobject pl c 1 1 367 pali Similarly the core Buddhist notion of yoniso manasikara has been translated as careful attention See e g Nyanasatta 1994 Soma 2003 pp 3 100 VRI 1996 pp 10 11 Buddhaghosa 1999 pp 235 Vism VIII 42 236 Vism VIII 43 On p 243 Vism VIII 80 Nanmoli uses a variant translation giving attention to repulsivenes Rhys Davids amp Stede 1921 5 p 393 entry for Paṭ ikkula retrieved 2008 02 02 at http dsal uchicago edu cgi bin philologic getobject pl c 2 1 1052 pali See for instance Udayi Sutta AN 6 39 SLTP n d where contemplation of the 31 body parts is said to remove sensual passion kamaragassa pahanaya In addition in Thanissaro 1994 Translator s Introduction Thanissaro states Khuddakapatha Passage 3 which enumerates 32 body parts gives preliminary guidance to monastic novices in the contemplation of the body a meditation exercise designed to overcome lust Bodhi 2002 p 6 Piyadassi 1997a Walshe 1995 pp 419 20 a b Bodhi 2000 pp 1736 40 Thanissaro 1997b E g see DN 22 MN 10 MN 119 Buddhaghosa 1999 p 235 That this form of meditation is particularly useful for what is known as access concentration is perhaps indirectly reflected in the comments of contemporary vipassana master S N Goenka who suggests that unlike true vipassana this type of contemplation deals with imagination or intellectualisation Goenka thus reserves its use for some cases when the mind is very dull or agitated and thus the mind is unable to follow the breath or more refined sensations He concludes Of course when the actual practice of Vipassana starts there should be no aversion towards this ugly body It is just observed as it is yathabhuta It is observed as body with sensations arising and passing The meditator is now on the path Goenka n d English is from the Thanissaro 2000 translation of Mahasatipatthana Sutta DN 22 Note that in Thanissaro 1994 some words are translated differently e g muscle instead of flesh and lymph instead of pus Also Thanissaro 1994 translates vakkaṃ as spleen and pihakaṃ as kidney thus compared to Thanissaro 2000 effectively inverting these anatomical objects in the English translations Note also correction to entrails and mesentery instead of small large intestine based on their descriptions in the Visuddhimagga The Pali is from La Trobe University n d s SLTP version of DN 22 BJT page 446 at http www chaf lib latrobe edu au dcd tipitika php title amp record 2612 These 31 body parts are grouped onto six lines consistent with their traditional representation in Pali as shown in MettaNet Lanka n d Sinhala SLTP text at http www metta lk tipitaka 2Sutta Pitaka 5Khuddaka Nikaya 01Khuddakapatha 01 Khuddakapatha p1 html Three and VRI n d Burmese CSCD text at http www tipitaka org romn cscd s0501m mul2 xml See MN 28 MN 62 and MN 140 See below for more information regarding these discourses Piyadassi 1999a translation of AN 10 60 This preface can also be found e g in SN 51 20 Thanissaro 1997b Piyadassi 1999b This is consistent with on line Sinhala SLTP texts The on line Burmese CSCD includes the brain after feces karisaṃ According to Hamilton 2001 pp 23 4 in the Sutta Pitaka the brain is added to the traditional list of 31 body parts only in the Khuddaka Nikaya and there only twice in the aforementioned Khp 3 and in Paṭ is I 6 Hamilton also identifies a similar abbreviated differently ordered list that includes the brain in Sn 199 see e g Thanissaro 1996 Hamilton attributes the differences between the traditional list of 31 or 32 body parts and the Sutta Nipata text to the latter being in verse Buddhaghosa 1999 Vism VIII 44 Given Buddhaghosa s inclusion of the brain in aṭṭ himinjaṃ could lead one to infer that this Pali term might refer to something other than bone marrow in some contexts e g the nervous system a b Thanissaro 1997c Thanissaro 2000 Parenthetical expression is in the original translation Soma 2003 pp 101 2 The commentary mentioned here is the Papancasudani attributed to Buddhaghosa and thus presumably written in the 5th century CE This is similar to what is found in Vism VIII 48 60 Buddhaghosa 1999 pp 237 9 Buddhaghosa 1999 pp 235 236 243 Vism VIII 42 43 83 These suttas were found in part through a search of the SLTP canon using a search engine from La Trobe University at La Trobe University Pali Canon Online Database Archived from the original on 2007 09 27 Retrieved 2007 09 27 a b c d Three of these discourses MN 28 MN 62 and MN 140 mention the 31 bodily organs in the context of either four or five great elements mahabhuta which strictly speaking in the Maha Satipaṭṭ hana Sutta is the basis for a separate meditation from paṭikkula manasikara contemplation For example based on commentarial statements paṭikkula manasikara contemplation could entail spatial awareness of each of the bodily organs or fluids and is traditionally used as an antidote to lust on the other hand contemplation on the elements emphasizes the tactile experiences of solidity liquidity heat and air and serves as a basis for developing equanimity and insight into not self anatta e g see MN 28 Thanissaro 2000 Walshe 1995 pp 417 25 Nyanasatta 1994 This discourse is virtually the same as the Mahasatipatthana Sutta Thanissaro 2000 except that the latter s extended exposition on the Four Noble Truths is absent from the Satipatthana Sutta Thanissaro 2003 Thanissaro 2006 Thanissaro 1997a SLTP n d Piyadassi 1999a Buddhaghosa 1999 pp 236 59 E g DN 22 MN 10 MN 119 Vism VIII 42 References EditAnalayo 2017 Early Buddhist Meditation Studies Barre MA Barre Center for Buddhist Studies ISBN 978 1540410504 Bodhi Bhikkhu trans 2000 The Connected Discourses of the Buddha A Translation of the Samyutta Nikaya Boston Wisdom Pubs ISBN 0 86171 331 1 Bodhi Bhikkhu Fall 2002 Climbing to the Top of the Mountain An Interview with Bhikkhu Bodhi Insight Journal Vol 19 Barre MA Barre Center for Buddhist Studies Also available on line at https www buddhistinquiry org article climbing to the top of the mountain Buddhaghosa Bhadantacariya trans from Pali by Bhikkhu Naṇamoli 1999 The Path of Purification Visuddhimagga Seattle WA BPS Pariyatti Editions ISBN 1 928706 00 2 Goenka S N n d Discourses on Satipaṭṭhana Sutta Condensed from the discourses during a course in Maha satipaṭṭhana Sutta Available on line at http www vri dhamma org publications webversion english dstp html The section dealing specifically with patikulamanasikara is at http www vri dhamma org publications webversion english dstp html 15 Hamilton Sue 2001 Identity and Experience The Constitution of the Human Being according to Early Buddhism Oxford Luzac Oriental ISBN 1 898942 23 4 Nanamoli Bhikkhu trans 1998 Mindfulness of Breathing Anapanasati Buddhist Texts from the Pali Canon and Extracts from the Pali Commentaries Kandy Sri Lanka Buddhist Publication Society ISBN 955 24 0167 4 Nyanasatta Thera 1994 Satipatthana Sutta The Foundations of Mindfulness MN 10 Retrieved 2008 02 02 from Access to Insight at http www accesstoinsight org tipitaka mn mn 010 nysa html Piyadassi Thera trans 1999a Girimananda Sutta Discourse to Girimananda Thera AN 10 60 Retrieved 2008 02 02 from Access to Insight at http www accesstoinsight org tipitaka an an10 an10 060 piya html Piyadassi Thera trans 1999b Khuddakapatha Suttas Selections Khp 1 6 9 Retrieved from Access to Insight at http www accesstoinsight org tipitaka kn khp khp 1 9x piya html Rhys Davids T W amp William Stede eds 1921 5 The Pali Text Society s Pali English Dictionary PED London Pali Text Society A general on line search engine for the PED is available at http dsal uchicago edu dictionaries pali Soma Thera 2003 6th reprint The Way of Mindfulness Kandy Buddhist Publication Society ISBN 978 955 24 0256 2 A 1998 edition is available on line from Access to Insight at http www accesstoinsight org lib authors soma wayof html Sri Lanka Tripitaka Project SLTP n d Anuttariyavaggo AN 6 21 6 30 Retrieved 2008 02 01 from MettaNet Lanka at http www metta lk tipitaka 2Sutta Pitaka 4Anguttara Nikaya Anguttara4 6 chakkanipata 003 anuttariyavaggo p html The Udayi Sutta AN 6 29 is identified in this section as 6 1 3 9 Thanissaro Bhikkhu trans 1994 Khuddakapatha Suttas Complete Khp 1 9 Retrieved from Access to Insight at http www accesstoinsight org tipitaka kn khp khp 1 9 than html Thanissaro Bhikkhu trans 1996 Vijaya Sutta Victory Sn 1 11 Retrieved 2008 03 23 from Access to Insight 1997 at http www accesstoinsight org tipitaka kn snp snp 1 11 than html Thanissaro Bhikkhu trans 1997a Dhatu vibhanga Sutta An Analysis of the Properties MN 140 Retrieved 2008 02 02 from Access to Insight at http www accesstoinsight org tipitaka mn mn 140 than html Thanissaro Bhikkhu trans 1997b Iddhipada vibhanga Sutta Analysis of the Bases of Power SN 51 20 Retrieved 2008 02 02 from Access to Insight at http www accesstoinsight org tipitaka sn sn51 sn51 020 than html Thanissaro Bhikkhu trans 1997c Kayagata sati Sutta Mindfulness Immersed in the Body MN 119 Retrieved from Access to Insight at http www accesstoinsight org tipitaka mn mn 119 than html Thanissaro Bhikkhu trans 2000 Maha satipatthana Sutta The Great Frames of Reference DN 22 Retrieved from Access to Insight at http www accesstoinsight org tipitaka dn dn 22 0 than html Thanissaro Bhikkhu trans 2003 Maha hatthipadopama Sutta The Great Elephant Footprint Simile MN 28 Retrieved 2008 02 02 from Access to Insight at http www accesstoinsight org tipitaka mn mn 028 than html Thanissaro Bhikkhu trans 2006 Maha Rahulovada Sutta The Greater Exhortation to Rahula MN 62 Retrieved 2008 02 02 from Access to Insight at http www accesstoinsight org tipitaka mn mn 062 than html Vipassana Research Institute VRI 1996 Mahasatipatthana Sutta The Great Discourse on the Establishing of Awareness Seattle WA Vipassana Research Publications of America ISBN 0 9649484 0 0 Walshe Maurice trans 1995 The Long Discourses of the Buddha A Translation of the Digha Nikaya Boston Wisdom Pubs ISBN 0 86171 103 3 External links Edit The Section of Reflection on Repulsiveness from Soma Thera trans undated The Commentary to the Discourse on the Arousing of Mindfulness with Marginal Notes Available on line at http www abhidhamma org SomaTheraTheCommentary htm MEDITATION ON THE THIRTY TWO PARTS OF THE BODY by Dhamma Viro Retrieved from https en wikipedia org w index php title Patikulamanasikara amp oldid 1128610076, wikipedia, wiki, book, books, library,

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