19.

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 selfcentred 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 doesnt 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, wrinklefree 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 Buddhas 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 Buddhas 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 Buddhas 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. Lets 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 ones 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 minds 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 capara, bhikkhave, bhikkhu imameva
kya yathhita yathpaihita dhtuso paccavekkhati: Atthi imasmi kye pathavdhtu
podhtu tejodhtu vyodht ti. ["In this body, there is the earth-element, the waterelement, 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 yathpaihita. 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 meditators 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 Buddhs 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 Arahants 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 Arahants 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 ones
mind in terms of dhatu manasikara, only if one has developed ones 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, lets 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 mediators 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. Lets 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 ones 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
ones 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.