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In the Pali Canon a paragraph appears many times recording the Buddha describing how he began his quest for enlightenment, saying: [8] So, at a later time, while still young, a black-haired young man endowed with the blessings of youth in the first stage of life—and while my parents, unwilling, were crying with tears streaming down their faces—I shaved off my hair & beard, put on the ochre ...
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, Pa ṭ ikkūla-manasikāra-pabba ṃ (which, word-for-word, can be translated as "repulsiveness-reflection-section").
Some Mahayana sources use the sky as a simile for the Dharmakaya and for emptiness. [5] [6]The Trikāya doctrine sees Buddhahood as composed of three bodies, components or collection of elements (kāya): the Dharma body (the ultimate aspect of Buddhahood), the body of self-enjoyment (a divine and magical aspect) and the manifestation body (a more human and earthly aspect).
Second, it is the collection of pure dharmas possessed by the Buddha, specifically pure mental dharmas cognizing emptiness. And third, it comes to refer to emptiness itself, the true nature of things. The dharmakaya in all these senses is contrasted with the Buddha’s physical body, that which lived and died and is preserved in stupas. [24]
Though perhaps less concerned with issues of purity and pollution than the Brahmanist tradition, certain views of the body recorded in Buddhist scriptures do depict the body as unwholesome and potentially an object of disgust. [1] This is the “unwantedness” of a body in the tradition of Buddhism identified by some scholars. [5]
Buddhist monks used the contemplation of a decaying corpse as a monastic practice to reduce sensual desire. [1]: 25 In one Japanese tale, a monk called Genpin who has fallen in love with a chief councillor's wife overcomes this desire by imagining the woman's body decaying, and thus attains enlightenment by understanding the nature of the body.
Many noted body parts are of dubious provenance [1] and most were separated from their bodies post-mortem. [2] In some faiths, veneration of the dead may include the preservation of body parts as relics. Body parts supposed to belong to major religious figures are kept in temples, including the tooth of the Buddha, Muhammad's beard, and Jesus's ...
The sangha [u] waited until the eminent elder Mahākassapa arrived to pay his respects before cremating the body. [268] The Buddha's body was then cremated and the remains, including his bones, were kept as relics and they were distributed among various north Indian kingdoms like Magadha, Shakya and Koliya. [269]