Is patikula manasikara (contemplation of foulness) a type of meditation dealing with repulsiveness?

Is patikula manasikara (contemplation of foulness) a type of meditation dealing with repulsiveness?

Question:  Venerable Sir, our understanding with regard to the patikula manasikara in the kayanupassana section of the Satipatthana Sutta is the process of contemplating the repulsiveness of the 32 body parts. However, a common glimpse at our body parts does not cause any disappointment or disgust in us. Therefore, I believe that the Buddha had given some specific meaning to “patikkula manasikara”. Venerable Sir, what is really meant by patikkula manasikara? Also, please clarify “patikkula manasikara” in relation to ahara (nutriment) as well.

Answer:  You need to remember that we are always struggling with our lives due to self-centred expectations. When caught up with self-centred expectations, defilements are bound to emerge in the mind. Whenever the mind operates without self-centered expectations, defilements do not have any impact on the mind. This doesn’t mean a complete absence of defilements, but a state where the defilements remain suppressed, dormant in the mind. The mind does not have any dealings with these defilements.

What is our primary expectation in our day to day life? We expect to seek happiness throughout our lives. We expect to lead a happy life without experiencing any disorders, worries. For instance, we expect to be good-looking by having black hair forever, wrinkle-free skin forever. In short, we expect our physique to be in perfect condition so that we could continue to seek happiness as usual, all the time. As long as one has this self-centred mentality, one is unable to get rid of attachment. In the Satipattana Sutta, the Buddha illustrated the way to get rid of attachment gradually. In the section which deals with the patikula mansikara (contemplation of foulness), the way to look at the 32 body parts in relation to their real nature, origin has been pointed out. It is by no means a way to look at the body parts and become disgusted about them. In the patikula mansikara section of the satipattana Sutta, it is mentioned that the body, surrounded by skin from the sole of the feet to the crown of the head, is full of impurities (imameva kayam uddham padatala adho kesamatthaka tacapariyantam pura nanappakarassa asucino pacca vekkati). We need to define the word “asuci” in the first place. The word “asuci” is not used to denote a disgustful essence even though it is commonly believed so. In accordance with the Buddha’s teachings, the word “asuci” refers to a substance which has transformed to a worthless state due to wear and tear. “suci” means something worthwhile.  The Buddha identified the body parts in this context and the term “asuci” should never be considered to signify the body parts as filth, or waste material as it would create hateful, malicious feelings in the mind. The Buddha used the term “paccavekkati” (reflection) to validate this point.

What is meant by “reflection” (paccavekkati) in respect of the impurities indicated in the section on patikula mansikara (contemplation of foulness)? There are four types of reflection in the case of a monk; pindapata (food); civara (robes) senasana (shelter); and gilanapaccaya (medicine). If a monk recites a phrase verbally, incorporating these four types of necessities, it could not be considered as a proper reflection (paccavekkati). What is the ultimate meaning and expectation involved in this reflection?  A monk would ideally reflect on the four necessities in this manner.

“Defilements have been a part and parcel of my mind from time immemorial; I need a considerable period of time in order to abandon these defilements; I eat food only for the purpose of abandoning my defilements and seeking mental solace; I do not expect to be hale and hearty, and strong by consuming this food; neither do I expect any enjoyment from the food; I wear my robes in order to be free from extraneous obstacles such as heat and coldness; I use these necessities as tools only for the purpose of calming down the mind”.  

For instance, when we get a headache, we take medicine as a cure. Why we need a cure? We cannot focus on the practice of calming the mind when a headache bothers us. Therefore, I resort to medicine only as a cure for my headache, but not for any other purposes.

In accordance with the Buddha’s teachings, our life is made up of the 32 body parts.

(Life means a combination of body and mind). We are attached to our lives excessively. It is very difficult for us to extricate ourselves from this excessive attachment to life. The Buddha has taught us the way to extricate ourselves from this excessive attachment gradually in the patikulamansikara section of the Kayanupassana. 

What is the hidden cause related to the excessive attachment? It is the “ nandi raga” (passionate greed)? If one is to extricate oneself from the nandiraga, one has to go to the very end of the mental process.The Buddha has pointed out the difficult task of eliminating the nandiraga in the Vammika Sutta and nandiraga has been likened to a piece of flesh in this sutta.  This is where we find the root cause for our self- centred mentality. With this explanation, the correct practice of patikulamansikarat must make sense to you.  

What is important at this stage is the clarity of mind. By now, a mediator has cultivated a clear, unbiased mind through the practice prescribed in the “ sampajanna, iriyapata pabba, and catusampajanna”. The mind maintains an unbiased, calm state which is devoid of attachment and hostility. In other words, this is the state of Samadhi (concentration) which gives rise to a clear vision. The meditator is able to view the truth, depending on the degree of wisdom gained by Samadhi.

In section on patikula mansikara (contemplation of foulness), the Buddha pointed out the way to be followed in association with the 32 body parts. The body parts are categorised as insignificant impurities, even though they assist our existence to some extent. We consume food in order to sustain our lives. The food we consume turns to gaseous substance in the body and this gaseous substance is absorbed by the organs of the body for sustenance and growth. Once the gaseous substance is absorbed by the organs and body parts, the rest is released out of the body from nine outlets. These impure fluids are also considered as asuci (impurities). This indicates that all the organs and body parts are also made up of substances which could be identified as asuci (impurities). Impurities are latently present in the body parts and the organs, according to the Buddha’s teachings. 

Some meditators use drawings of organs such as hearts, kidneys, and bowels as their meditation objects. We can not expect any consolation by observing external organs. One needs to perform a self reflection in order to seek consolation. You may say that we cannot truly observe our internal organs. Even though we cannot see our organs with our naked eye, there are occasions where the existence of organs becomes evident. Let’s assume, for example, you suffered a heart attack the other day. At that time, the organ of heart becomes prominent to you. You go through a stage of mental and physical suffering as a result of your heart attack. This becomes a mental trauma which endangers your life.

What causes this mental trauma? It is because of your intense attachment to your organs and body parts. As we have been intrinsically attached to our organs and body parts for such a long period of time, we find it very difficult to get rid of our attachment and intrinsic attitude towards our body parts. With the discussion we made so far, it could be deduced that the practice of  patikula mansikara is based and aimed at relaxing the intrinsic attachment to our body parts.

The Buddha taught the way of correct thinking to detach ourselves from the intrinsic, inescapable attachment through the practice of  patikula mansikara. One has to reflect on the 32 body parts in the same way as a monk practices “patikkula manasikara” in relation to ahara (nutriment). Accordingly, one needs reflect on the need of healthy body parts so long as one achieves solace after dousing the fire of defilements. One should not seek any pleasure out of these body parts, other than the need for soundness of body parts until the attainment of tranquility after cessation of defilements. So, one gains insight into the futility and worthlessness of body parts through the practice patikula mansikara.

If one suffers from a kidney ailment, for instance, and a diagnosis reveals that both kidneys are malfunctioning. Now, the kidney becomes an evident object to this individual. Even though one expects to have a healthy, lasting kidney, it has now become a weak organ. What is important for a meditator in this instance is to expect only the function of a failing kidney. He needs to ponder that he has been caring for and nurturing organs, including the kidney, which have the potential of causing severe pain. So, he is prepared to accept any consequences, including death, that may result from the kidney failure, while seeking treatment for the ailment. One who practices patikula mansikara begins to think along these lines in respect of one’s body parts. This would lead to the relief from attachment to the body parts. One begins to understand that one is not in a position to sustain any body part without being subjected to deceases. It is absurd to have an attachment or aversion towards the body parts as these are prone to disease. The practice of  patikula mansikara should continue until the mind is convinced of this reality and the mind becomes indifferent towards the natural functions of the body parts.   

Now, we need to focus our attention to the patikula mansikara in relation to nutriment (ahara) as you requested a clarification on that subject. Some have misunderstood the concept of patikula mansikara in relation to nutriment (ahara) and they tend to consume meals after mixing and blending all the food items together. This is an erroneous practice resulting from misrepresenting the term “ahara” and  following the conventional meaning of the term “ahara”. It not advisable to consume meals with a feeling of distaste or disgust as it lead to indigestion or other health complecations. I f a person makes his meal an detestable mass of mixture in order to reflect on foulness of nutriment, it is an occasion where this person suffers a result of a bad kamma. This is contrary to the correct practice of reflection on foulness regariding nutriment (ahara). The meaning of ahara is “sustaining or prolonging existence”. Therefore, the practice of reflection on foulness of nutriment (ahara) is a mental investigation and a way of thinking directed at comprehending the futility of prolonging the existence. 

20.    Reflection on Elements (Dhatu Manasikara) and Solidity (pathavi) in Mind

Question : Venerable Sir, Reflection on Elements ( dhatu manasikara) is analysed after the section on contemplation of foulness (patikula mansikara) in the kayanupassana (contemplation of body). Is there a specific reason for this? The most significant clarification I seek from you is your assertion with regard to the manifestation of solidity or earth element (pathavi) associated with the mind. Also, your interpretation with regard to  Patavi (Hardness, Solidity), Apo (Liquidity, Binding or flowing nature), Thejo (Heat) and Vayo (Movement, air) seem contrary to the conventional meaning given to the Primary Elemnts (maha bhuta). We would like to hear your version of the analysis with regard to the Primary Elements in accordance with the Buddhist teachings.   

Answer: We proceed to Dhatu Manasikara after passing by many sections. The mind has progressed to this serene stage from its gross, indisciplined, agitated state within this period of practice. The mind manifests a considerable degree of progress made from the section on “ resperation” (anapana pabba) upto the section on Reflection of Elements (dhatu manasikara). This progress demonstrates mind’s ability to withstand stress from external  sensory stimuli. In other words, Satipathtana Sutta directs the way for the mind to descend a downslope gradually. This literally means the degree to which the mind has calmed down from its original state of heat. So, we need to understand that the mind attains a state of Samadhi (concentration), resulting in a greater degree of tranquility, when the meditation practice reaches the stage of Dhatu manasikara.

The Buddha elucidated dhatu manasikara as “Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ ti”. ["…In this body, there is the earth-element, the water-element, the fire-element and the air-element.]

There are a few sections in this verse which need clear clarification for the benefit of our analysis. The first section is “Yathatitham yathāpaṇihitaṃ”. “Yathatitham means “the way a certain thing stands”. “Yathapanihitham” means “how a certain thing is formed”, meaning whether something is formed straight, crooked etc. For instance, hair is meant to stand in a certain way and in a certain place (Yathatitham) and the hair is formed in a flexible, soft manner (Yathapanihitham). We need to note the distinction between the way something is formed and how it stands or exists. Similarly, we need to understand the difference between dhatu (elements) and dharma (phenomena). Dhatu means an

entity which holds something. Dharma means what is being held.  For instance, when you take a cup of water, cup is the “dhatu”, wheras water is the “dharma”.  Dhatu carries a certain thing and dharma is the thing that is being carried by dhatu. Therefore, any investigation with regard “dhatu” would naturally lead to the subject of “dharma” as well.

You may think, for a moment, the necessity to gain knowledge of these things, as our priority is to find a way to extinguish our inherent suffering. You need to understand the importance of comprehending these concepts well in order to reach the path of deliverance. Especially, when we investigate the specifics on dhatu, details of Dharma begin to emerge. From the section on the respiration (anapana sati) up to the section on contemplation of foulness (patikula manasikara),the meditator’s task is noting all the phenomena (dharma) that arise in the mind and training to relinquish these phenomena. The only way for us to get closer to nibbana is relinquishing phenomena (dharma) that arise in our minds.

Interpretations that we commonly apply in respect of the Four Primary Elements (maha bhuta) referred to in the dhatu manasikara (reflection on elements) are as follows; Pathavi is earth with hardness; Apo is water; Tejo is fire; Vayo is air. If we consider the Four  Primary Elements along these lines, we are not in a position to make use of these elements for our benefit. Also, we cannot utilize these elements from a Buddhist perspective for mental development. The Buddha teaches a scientific approach with regard to the functions of the mind in the section on dhatu mansikara. The Buddha has analyzed this section based on the functional meaning of the Primary Elements. In accordance with the Buddh’s analysis, Pathavi referes to hardness (firmness, rigidity), Apo refers to softness (mildness,slackness), Tejo refers to heat (temperature) and Vayo means movement ( kinetic energy, vibration). It is stated that an Arahant is devoid of Vayo Element as an Arahant’s mind is not moved by any phenomena. Our minds are moved at all times due to the existence of kama ( sensual desire) in the mind. Kama, which could also be identified as “ magnetic force” in terms of its functioning, has no potential to move anything when it is rooted out. In view of this, it is stated that the Vayo  element does not exist in an Arahant. An Arahant’s mind is unshakable due to the absence of Vayo element.        

The Buddha presented an analysis of the mind. Here, the Buddha points out that each thought constitutes the functions of the four primary elements, viz; pathavi, apo, tejo and vayo. Misery arises as part and parcel of our thoughts. If there is no thought process in us, misery, mental problems are not likely to emerge. Therefore, an investigation of mind in terms of data manasikara is significant. This would lead us on the path to the cessation of suffering. The primary requirement in this effort is the practice of anapanasati. One is able to analyze one’s mind in terms of dhatu manasikara, only if one has developed one’s mental state to tranquility through the practice of anapanasati. One who has not achieved the tranquil state as a result of anapanasati practice is unable to proceed with this analysis effectively. Therefore, tranquil state (Samadhi) is a prerequisite for an effective analysis of the dhatu manasiakara.  

One who cultivates the reflection of  the 32 body parts based on the tranquil mind (mundane Samadhi), one begins to perceive another aspect with regard to the 32 body parts as the practice goes into a deeper level. Here, one begins to witness the compostion of the 32 body parts with the four primary elements. One begins to realize that body parts are nothing but an outcome of the functions of the four primary elements, viz; pathavi, apo, tejo and vayo. This explains why dhatu manasikara ranks after the patikula manasikara. As this practice advances to a higher degree, the mediatator begins witness, not only the 32 body parts,but the thoughts are associated with the respective functions of  pathavi, apo, tejo and vayo as well. This means that the meditator is capable of witnessing the pathavi dhatu (element of hardness) in his mind. Before we go into details on this subject, let’s take the body part of hair as an example to understand the relationship between primary elements and this body part.  How does a hair get its black texture and other properties to sustain it? A concerted activity of the respective primary elements draws a juicy substance into the core of the hair fiber to sustain the texture and the properties of the hair. Once the juicy substance gets depleted in the core of the hair, it becomes gray hair. Therefore, the four primary elements  are crucially responsible for origination and decay of hair. When a hair is inspected externally, it is possible to see the characteristics of the four primary elements. The stiffness found in a hair is the testimony for hardness (pathavi); bendable due to the existence of soft quality (apo) ; continuous existence due to the presence of heat energy (tejo) ; draws energy towards its core with the help of magnetic force present in the atoms (vayo).  

Heat present in a hair sustains its growth and continues existence. Magnetic energy present in the heat energy shakes up the magnetic energy of peripheral substances and draws nutriment towards the core of the hair. So, pathavi constricts or squeezes things together tightly. Apo eases off or slacken the process of total constricting or squeezing with one another. The process of constricting on one hand and slackening on the other hand generates the heat energy (tejo). This heat energy produces a magnetic energy (vayo) which creates the force of attraction. This is the force of attraction which is known as “kama” (sensuality). These four functions of the primary elements take place at all times and at all places in our lives. Dhatu Manasikara is the section which deals with the analysis of these functions of the primary elements.

A meditator who practices dhatu mansikara focuses his attention on his mind and he begins to perceive his mind and thoughts. If the mediator’s attention shifts from the Samadhi state ( state which the meditator perceives his meditation object of respiration) to another sense object, then, he deviates from the state of “being aware” to a state of “expecting something more” from an object. This expectation to find something from an object makes the meditator and the object constrict, squeeze, compress with each other. This is the quality of pathavi present in the mind. If I clarify this situation further, we can note, when our attention is directed to fresh thoughts, we invariably attach to these thoughts firmly.  The mind is totally engrossed in these thoughts. Thoughts are fastened to the new object. What  is the cause behind this attachment, bond, fastening? The cause is the expectation of pleasure, happiness. This relationship is dependent on the degree  of pathavi (attachment, bond, fastening) found in the mind at that particular occasion. If the relationship between an object and the thoughts is intense, it is because the operation of the pathavi element in the mind is intense. If the relationship between an object and the thoughts is mild, it is due to the mild operation of the pathavi element in the mind.

What does the apo element have to do with the intense or mild operation of pathavi element? In the case of the mild operation of pathavi element, apo plays a role of limiting the access, freedom for pathavi element to unleash its full force towards the object. Otherwise, there is no presence of water in terms of the interpretation given to the element of apo and the common belief among us. This is the main reason, as I mentioned before, why we cannot analyze the operation of the four primary elements based on the conventional meaning attributed to them. Mind establishes relationship with objects (pathavi function) depending on the availability or non-availability of freedom (apo function) for that relationship. The resultant connection creates Tejo (element of heat) in the mind. In other words, varying degrees of heat arises in the mind, depending on the degree of relationship established as a result of the operation of pathavi and apo elements. As the degree of heat rises in the mind during the course the mind makes a  relationship with an object through the operation of tejo and vayo elements, a magnetic force  is generated accordingly. This is the force which has the potential of vibrating peripheral substances. We find this magnetic energy all over a physical body. As the degree of heat (in mind) rises, the intensity of the magnetic force in the physical body also rises. This magnetic force is known as the element of apo.      

I believe that you had a fair understanding on the opereation of primary elements in a mind. I could elaborate more on this using another example. Let’s take an individual who practices meditation. Supposing, someone visits him at the time of meditating, he would get angry and consider this incident to be an obstruction to his meditation practice. He would resist, thinking,  “ outsiders always gets in my way. It is very difficult to practice meditation with undue presence of outsiders…”. Why does get infuriated at this obstruction? His mind has overly embraced his meditation practice; he has excessively attached to the practice; he has locked himself in the practice. In other words, the operation of pathavi element in his mind is so intense. The mind has provided free access (operation of apo) for thoughts to be locked with the obstruction to meditation practice.. Due to this freedom present in the mind (operation of apo), thoughts could easily get locked, compressed (operation of pathavi) with the obstruction. As a result of the operation of pathavi element followed by the free access accommodated by the apo element, heat (tejo) begins to rise to a higher degree in the mind. The resultant intense degree of heat generates a similar degree of magnetic energy (kama) in the mind. The higher the degree of heat, the higher the degree of magnetic energy in the mind. The magnetic energy generated in this manner has the potential of making vibrations, movements (in other atoms). As magnetic energy, with the potential of making vibrations, is incorporated and carried in these elements, they are identified as “elements of vayo” (vayo dhatu).  I believe that you realize the functioning of  the four primary elements, beginning with pathavi dhatu, in the mind.    

Even though, we analyze the process of the primary elements with gross examples, when dhatu manasikara (reflection of elements) is practiced in a practical way, a mediatator needs to have developed a stable mental state where he could perceive his respiration very clearly. In other words, the meditator needs a strong Samadhi (concentration) to accomplish the practice of dhatu manasikara. The meditator who contemplates the mental phenomena with a strong mindfulness based on the Samadhi, would perceive the changes in the mind on the basis of dhatu manasikara. Accordingly, the meditator perceives two types of consciousness within the mind. First is the conciousness produced as a result of amplification of  pathavi effect. Second is the consciousness produced by diminishing effect of pathavi element. The mediator keeps identifying and analyzing these two types of consciousness during the course of the dhatu manasikara practice. Now, this is his primary aspect of meditation. The meditator who experinces a blissful mental state, now, begins to catch the first glimpse of the transient nature (anicca) of the mind. He begins to observe the changes that take place even in the blissful mental states. He perceives slight differences of bliss he experiences during Samadhi states which give rise to the understanding of the characteristic of dhukka ( altering the current state and transforming to a different state) inherent even in blissful mental states. Thus, a meditator begins to realize, for the first time,the characteristics of anicca (impermenance), dukkha (alter & transform nature) and anatta (no-self) through the reflection of one’s mind. This is the positive outcome, gain that a meditator achieves through the practice of dhatu manasikara. Mere discussions aimed at the characteristics of anicca, dukkha and anatta or reciting the nature of anicca ,dukkha, anatta would not bring any fruitful benefits to an individual. One needs to realize the nature and characteristics pertain to anicca, dukkha and anatta through a direct reflection of one’s mind based on the meditation techniques prescribed by the Buddha. That is the only approach for an individual to attain Nibbana.  

Even though, there are some more matters to be discussed under the subject matter of dhatu manasikara, I have only elaborated matters to suit your question in this regard. In summing up, the approach pertaining to the dhatu manasikara practice is to enable practitioners to deviate from the conventional way of thinking and proceed towards a new thinking  pattern which is free from causing suffering.