Our body – an unyielding executioner

On Jun 26, 2024

We are undeniably preoccupied with our bodies, constantly striving to enhance their beauty. But pause for a moment and ask yourself, why is there such a desire to nurture the body this way? Buddhism has long examined the nature of the human body. This article explores the definition of the body according to the ‘shikshā smuccaya’. In our journey through ‘Saṁsāra’, understanding our body is essential to easing our life. In the 13th ‘smrūthyupasthāna’ chapter of ‘shikshā samuccaya’ by Shanthi Devapāda, it is stated that by understanding the nature of the body, one can gain deeper insight into its essence. Devapāda examines the four ‘Sati Patthāna’, suggesting that this practice reflects the behaviour of a Bodhisattva. He explains how a Bodhisattva should cultivate mindfulness to progress on their spiritual path.

To practice ‘kayānusmrūthi’ effectively, it is essential to have a thorough understanding of the body. Without this understanding, it is difficult to discern the good or bad nature of the body. Comprehending the body’s nature is crucial for recognizing the futility of the cycle of Samsara. Through engaging similes, the text explains the body and presents profound Dhamma in a simple manner. In all our actions, whether physical (kaya), verbal (wāg), or mental (manō) we should avoid attachment. By acknowledging the impermanent nature of the body, one can practice ‘kayānupassanā’, which helps us understand the reality of life and eases our life’s journey. Let’s explore what Shanthi Devapāda says about the body.

The body refers to the assembly of various limbs and parts such as legs, toes, hips, thighs, waist, belly, navel, backbone, heart, chest, diaphragm, hands, wrists, arms, shoulders, neck, cheeks, forehead, head, and skull. It represents the accumulation of causes for rebirth, known as ‘Karma’. The body is also a repository of defilement and a source of endless thoughts and concepts created by the mind.

Within this body reside hair, nails, teeth, bones, skin, muscles, nerves, fat, phlegm, feces, urine, acids, blood, saliva, bile, pus, and the white matter in the brain. Upon intelligent analysis, one may question, can we truly define or grasp what the body is? The body can be likened to space; for those who truly understand, it appears as though everything is space itself. As one gains understanding of the body in this way, concentration becomes easier, and the mind ceases to wander aimlessly.

This body neither originates from the east nor travels to the west. It does not reside in the east or the west. We cannot ascertain its existence in any other place. There is no one to bear or experience this body. It has no beginning, middle, or end. This body lacks a master and is without ownership. There is no entity called ‘myself.’ There is nothing that can be possessed.

The body is known by many names in Pali. It is formed from the blood and semen of parents. Its nature is one of smell, filth, and impurity. The body serves as a haven for the thieves known as rāga (attachment), dvesa (aversion), mōha (delusion), ‘baya’ (fear), and frustration. It is frequently subject to breakage, frustration, shattering, and destruction. It is also the abode of numerous illnesses. Such is the nature of the body.

This body is undeniably perishable and will not endure for long. People often engage in harmful actions because they believe that life ends with death. The body comprises three essences known as kāyasāra (essence of the body), bogasāra (essence of enjoyment), and jīvithasāra (essence of life). The body becomes a slave and obedient student to humans, which obscures the reality. If humans truly understood the body’s perishable nature, they would not indulge in laziness, malice, or deceitful acts for their sustenance. They would be free from greed over material possessions and begin to practice giving. A Bodhisattva, recognizing that all bodies are alike, refrains from harming any living being. The body forms and perishes according to a natural order. It consists merely of a collection of atoms. This understanding of the body is outlined in the ‘vīradatta paripuccha’.

This is the definition of a body: It is like dew that appears briefly and then dissipates, weighed down by its own impermanence. Dirt is expelled through its nine openings. It has hair and is akin to an anthill housing serpents. It is an unborn enemy, betraying like a monkey. It is a sinful friend that speaks inappropriately. By nature, it is weak, like a form that is inherently fragile. It is like a water bubble that bursts at birth, and a mirage that entices with lust and greed. The body is like a banana stem that cannot be consumed, and like an illusion, inherently deceitful. The body commands like a king but is like an enemy showing phantoms. It is untrustworthy like a thief and unyielding like an executioner. It is like an enemy because it knows no friendship. Without a soul, it is like an abandoned village. It is like a hoe that breaks and a mountain of feces, full of filth. It resembles a cauldron of urine and feces, and a wound that cannot withstand collision. It is like a piercing needle and a dilapidated house needing constant renovation. It is like an old vehicle used after repairs and a clay pot that has not been baked, requiring careful handling. The body sways and stays calm like a tree on a riverbank. It is like a huge river, culminating in death. It is like a guest house, accommodating all suffering, and like a lodge full of orphans, accepted by no one. It is like a shepherd that must be disciplined and like an infant that requires constant care. Thus, Shāntideva clearly explains the nature of the body through the information provided in Āryaratnacūda and Viradhatta Paripuccha. If we do not understand the reality of our body, it becomes uncontrollable, changing, and full of envy, hatred, and greed. Understanding this helps ease the journey of Saṁsara.

He who sees the body as a beautiful object is a fool, akin to someone carrying a pot full of urine and feces on his head. His face and nose smell of filth, and his eyes resemble insects covered in eye goop. Can anyone truly be attracted to a body like this? Can anyone be proud of such a body? A fool attempts to clean a piece of charcoal, expecting it to turn white. Thus, the perception and pride of the body by fools are futile.

A person obsessed with the body’s beauty may cleanse it with holy waters, but if the mind remains unclean, they are merely approaching death without understanding the true nature of the body. Therefore, this body should be viewed as fragile, filled with wounds and pus, and expelling dirt through its nine openings. It is a house that shelters eighty thousand insects, and it serves as food for other beings. This body is akin to a machine and is not independent. By being mindful of the body’s true nature, one can realize its reality. This awareness allows for concentration and the potential to end the journey of Samsara.