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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 (matthalu ṅ ga). [19]
The metaphor is used to argue that this body represents a multiplicity of talents co-operating together. While there may still be a hierarchy within it, all are to be equally valued for the part they play: For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body, is it therefore not of the ...
One practice that has been more controversial than most devotional practices in Buddhism, is the practice of self-immolation. In Buddhist teaching, the human body is regarded as without intrinsic value, but becomes valuable depending on how it is used.
The ancient Egyptians believed that a soul (kꜣ and bꜣ; Egypt. pron. ka/ba) was made up of many parts. In addition to these components of the soul, there was the human body (called the ḥꜥ, occasionally a plural ḥꜥw, meaning approximately "sum of bodily parts").
"Seven part worship" (saptāṇgapūjā or saptavidhā anuttarapūjā), an Indic Mahayana ritual formula which included: vandana (obeisance, bowing) puja (worship), going for refuge, confession of bad deeds (papadesana), rejoicing in merit of all good deeds (anumodana), prayer (adhyesana) and requesting Buddhas to teach (yacana), atmabhavadi ...
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The body or physical form (called Rūpa) is considered as one of the five skandha, the five interdependent components that constitute an individual. The Buddha taught that there is no separate, permanent, or unchanging self, and that a human being is an impermanent composite of interdependent physical, emotional and cognitive components. [ 2 ]
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related to: one body many parts devotional