Nava Sīvathikāpabba — Nine Contemplations On the Body’s Return to Nature (Exercise 6 in Satipaṭṭhāna Practice) Reflections by Bhante Dr. Chandima

1.6. Kāyānupassanā Navasivathikāpabba

(Section on the Nine Contemplations of the Body’s Return to Nature as Mindfulness of the Body)

1.6.1 Uddhumātaka Swollen — the body bloated soon after death.

Puna ca paraṃ bhikkhave bhikkhu seyyathāpi passeyya sarīraṃ sīvathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ, so imameva kāyaṃ upasaṃharati: 'ayampi kho kāyo evaṃ dhammo evambhāvī evaṃ anatīto'ti.

Puna – again
ca – and
paraṃ – further, beyond that
bhikkhave – monks
bhikkhu – a monk
seyyathāpi – just as if
passeyya – should see
sarīraṃ – a body
sīvathikāya – in a charnel ground
chaḍḍitaṃ – discarded, thrown away
ekāhamataṃ – one-day dead
vā – or
dvīhamataṃ – two days dead
vā – or
tīhamataṃ – three days dead
vā – or
uddhumātakaṃ – swollen
vinīlakaṃ – blueish
vipubbakajātaṃ – festering, oozing with pus
so – he
imameva – this very
kāyaṃ – body
upasaṃharati – applies, compares, reflects upon
ayampi – this also
kho – indeed
kāyo – body
evaṃ – thus, of such a nature
dhammo – by nature, conditioned
evaṃbhāvī – of such a becoming, of such disposition
evaṃanatīto – not gone beyond thus (subject to the same fate)

Again, monks, as though he were to see a body discarded in a charnel ground—one day, two days, or three days dead—swollen, blue, and festering, a monk reflects upon this very body: “This body, too, is of the same nature, has this same condition, and cannot escape this fate."

It illustrates the first of the nine charnel-ground contemplations (nava sīvathikā), where one observes a corpse in the initial stages of decay and reflects that one’s own body shares the same impermanent, conditioned nature.

In modern understanding, this is not an encouragement toward morbid visualization but an invitation to develop equanimity toward the body, freeing oneself from vanity, sensual obsession, and fear of death. The reflection deepens insight into anicca (impermanence), dukkha (unsatisfactoriness), and anattā (not-self), grounding the practitioner in mindful detachment and compassionate wisdom toward the reality of embodied life.

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;

Thus, he/she dwells contemplating the body internally, or he dwells contemplating the body externally (universalizing the nature), or he dwells contemplating the body both internally and externally.

The triadic formula—internal, external, and both—broadens mindfulness beyond the self. Observing one’s own body (ajjhattaṃ) cultivates introspective clarity; observing others’ bodies (bahiddhā) nurtures empathy and detachment; observing both dissolves the boundary of self and other, revealing universality in bodily processes.

Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati.

They dwell observing the body as subject to origination, as subject to vanishing, or as subject to both origination and vanishing.

This section deepens contemplation into anicca-saññā—the perception of impermanence. One sees the body as a process, continuously arising and ceasing. Awareness of this flux uproots craving and builds insight into dukkha and anattā. The body is no longer “mine,” but a transient flow of conditions.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

Or mindfulness that ‘there is a body’ is established to the extent necessary for knowledge and mindfulness. And they dwell unassociating, not grasping at anything in the world.

At this stage, awareness becomes purified of grasping. The practitioner does not think “I am the body,” but merely recognizes “there is a body.” This detached observation marks the maturity of mindfulness: awareness for the sake of knowing, not for owning. One abides free from worldly attachment (anissito ca viharati).

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells observing the body in the body.

This refrain concludes each section of kāyānupassanā, reinforcing the integration of mindfulness into bodily existence. The phrase “observing the body in the body” (kāye kāyānupassī viharati) points to direct, experiential awareness—not of concepts about the body, but of the living reality itself as it unfolds in the present.

1.6.2 Vinīlaka Discoloured, bluish — the skin turns blue-black.

Puna ca paraṃ bhikkhave bhikkhu seyyathāpi passeyya sarīraṃ sīvathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ supāṇehi vā khajjamānaṃ sigālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ, so imameva kāyaṃ upasaṃharati: ayampi kho kāyo evaṃ dhammo evambhāvī etaṃ anatītoti.

ti – thus (end of reflection)

And again, monks, a monk should see a body discarded in the charnel ground, being eaten by crows, by hawks, by vultures, by eagles, by jackals, or by various kinds of creatures. He reflects upon this very body: this body too is of such a nature, will become thus, and has not gone beyond this condition.

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;

Thus, he/she dwells contemplating the body internally, or he dwells contemplating the body externally (universalizing the nature), or he dwells contemplating the body both internally and externally.

The triadic formula—internal, external, and both—broadens mindfulness beyond the self. Observing one’s own body (ajjhattaṃ) cultivates introspective clarity; observing others’ bodies (bahiddhā) nurtures empathy and detachment; observing both dissolves the boundary of self and other, revealing universality in bodily processes.

Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati.

They dwell observing the body as subject to origination, as subject to vanishing, or as subject to both origination and vanishing.

This section deepens contemplation into anicca-saññā—the perception of impermanence. One sees the body as a process, continuously arising and ceasing. Awareness of this flux uproots craving and builds insight into dukkha and anattā. The body is no longer “mine,” but a transient flow of conditions.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

Or mindfulness that ‘there is a body’ is established to the extent necessary for knowledge and mindfulness. And they dwell unassociating, not grasping at anything in the world.

At this stage, awareness becomes purified of grasping. The practitioner does not think “I am the body,” but merely recognizes “there is a body.” This detached observation marks the maturity of mindfulness: awareness for the sake of knowing, not for owning. One abides free from worldly attachment (anissito ca viharati).

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells observing the body in the body.

This refrain concludes each section of kāyānupassanā, reinforcing the integration of mindfulness into bodily existence. The phrase “observing the body in the body” (kāye kāyānupassī viharati) points to direct, experiential awareness—not of concepts about the body, but of the living reality itself as it unfolds in the present.

1.6.3 Vipubbakajāta Festering — oozing pus and decaying.

Puna ca paraṃ bhikkhave bhikkhu seyyathāpi passeyya sarīraṃ sīvathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nahārusambandhaṃ, so imameva kāyaṃ upasaṃharati: ayampi kho kāyo evaṃ dhammo evambhāvī etaṃ anatītoti.

And again, monks, a monk should see a body discarded in the charnel ground—a skeleton with flesh and blood, bound together by sinews. He reflects upon this very body: this body too is of such a nature, will become thus, and has not gone beyond this condition.

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;

Thus, he/she dwells contemplating the body internally, or he dwells contemplating the body externally (universalizing the nature), or he dwells contemplating the body both internally and externally.

The triadic formula—internal, external, and both—broadens mindfulness beyond the self. Observing one’s own body (ajjhattaṃ) cultivates introspective clarity; observing others’ bodies (bahiddhā) nurtures empathy and detachment; observing both dissolves the boundary of self and other, revealing universality in bodily processes.

Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati.

They dwell observing the body as subject to origination, as subject to vanishing, or as subject to both origination and vanishing.

This section deepens contemplation into anicca-saññā—the perception of impermanence. One sees the body as a process, continuously arising and ceasing. Awareness of this flux uproots craving and builds insight into dukkha and anattā. The body is no longer “mine,” but a transient flow of conditions.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

Or mindfulness that ‘there is a body’ is established to the extent necessary for knowledge and mindfulness. And they dwell unassociating, not grasping at anything in the world.

At this stage, awareness becomes purified of grasping. The practitioner does not think “I am the body,” but merely recognizes “there is a body.” This detached observation marks the maturity of mindfulness: awareness for the sake of knowing, not for owning. One abides free from worldly attachment (anissito ca viharati).

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells observing the body in the body.

This refrain concludes each section of kāyānupassanā, reinforcing the integration of mindfulness into bodily existence. The phrase “observing the body in the body” (kāye kāyānupassī viharati) points to direct, experiential awareness—not of concepts about the body, but of the living reality itself as it unfolds in the present.

1.6.4 Kākehi vā khajjamānaṃ Being eaten — devoured by birds and animals.

Puna ca paraṃ bhikkhave bhikkhu seyyathāpi passeyya sarīraṃ sīvathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhittaṃ nahārusambandhaṃ, so imameva kāyaṃ upasaṃharati: ayampi kho kāyo evaṃ dhammo evambhāvī etaṃ anatītoti.

Puna ca paraṃ – and again, furthermore
bhikkhave – O monks
bhikkhu – a monk
seyyathāpi – just as if/as though
passeyya – should see/were to see
sarīraṃ – a body
sīvathikāya – in a charnel ground / at the cemetery
chaḍḍitaṃ – discarded/thrown away
aṭṭhikasaṅkhalikaṃ – a skeleton / a chain of bones
nimmaṃsalohitaṃ – devoid of flesh and blood
ni–without
maṃsa–flesh
lohita – blood
makkhittaṃ – smeared/stained/soiled
nahārusambandhaṃ – bound together by sinews / connected by tendons
so – he
imaṃ eva kāyaṃ – this very body
upasaṃharati – applies (it to himself) / reflects upon
ayam-pi kho kāyo – this body also indeed
evaṃ dhammo – of such a nature
evaṃ bhāvī – will become thus / is destined to become thus
etaṃ anatīto – has not gone beyond this state / cannot escape this condition
ti – thus (end of reflection)

And again, monks, a monk should see a body discarded in the charnel ground—a skeleton without flesh and blood, smeared and still bound together by sinews. He reflects upon this very body: this body too is of such a nature, will become thus, and has not gone beyond this condition.

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;

Thus, he/she dwells contemplating the body internally, or he dwells contemplating the body externally (universalizing the nature), or he dwells contemplating the body both internally and externally.

The triadic formula—internal, external, and both—broadens mindfulness beyond the self. Observing one’s own body (ajjhattaṃ) cultivates introspective clarity; observing others’ bodies (bahiddhā) nurtures empathy and detachment; observing both dissolves the boundary of self and other, revealing universality in bodily processes.

Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati.

They dwell observing the body as subject to origination, as subject to vanishing, or as subject to both origination and vanishing.

This section deepens contemplation into anicca-saññā—the perception of impermanence. One sees the body as a process, continuously arising and ceasing. Awareness of this flux uproots craving and builds insight into dukkha and anattā. The body is no longer “mine,” but a transient flow of conditions.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

Or mindfulness that ‘there is a body’ is established to the extent necessary for knowledge and mindfulness. And they dwell unassociating, not grasping at anything in the world.

At this stage, awareness becomes purified of grasping. The practitioner does not think “I am the body,” but merely recognizes “there is a body.” This detached observation marks the maturity of mindfulness: awareness for the sake of knowing, not for owning. One abides free from worldly attachment (anissito ca viharati).

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells observing the body in the body.

This refrain concludes each section of kāyānupassanā, reinforcing the integration of mindfulness into bodily existence. The phrase “observing the body in the body” (kāye kāyānupassī viharati) points to direct, experiential awareness—not of concepts about the body, but of the living reality itself as it unfolds in the present.

1.6.5 Aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ Skeleton with flesh and blood — still bound by sinews.

Puna ca paraṃ bhikkhave bhikkhu seyyathāpi passeyya sarīraṃ sīvathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nahārusambandhaṃ, so imameva kāyaṃ upasaṃharati: ayampi kho kāyo evaṃ dhammo evambhāvī etaṃ anatītoti.

And again, monks, a monk should see a body discarded in the charnel ground—a skeleton without flesh and blood, still bound together by sinews. He reflects upon this very body: this body too is of such a nature, will become thus, and has not gone beyond this condition.

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;

Thus, he/she dwells contemplating the body internally, or he dwells contemplating the body externally (universalizing the nature), or he dwells contemplating the body both internally and externally.

The triadic formula—internal, external, and both—broadens mindfulness beyond the self. Observing one’s own body (ajjhattaṃ) cultivates introspective clarity; observing others’ bodies (bahiddhā) nurtures empathy and detachment; observing both dissolves the boundary of self and other, revealing universality in bodily processes.

Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati.

They dwell observing the body as subject to origination, as subject to vanishing, or as subject to both origination and vanishing.

This section deepens contemplation into anicca-saññā—the perception of impermanence. One sees the body as a process, continuously arising and ceasing. Awareness of this flux uproots craving and builds insight into dukkha and anattā. The body is no longer “mine,” but a transient flow of conditions.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

Or mindfulness that ‘there is a body’ is established to the extent necessary for knowledge and mindfulness. And they dwell unassociating, not grasping at anything in the world.

At this stage, awareness becomes purified of grasping. The practitioner does not think “I am the body,” but merely recognizes “there is a body.” This detached observation marks the maturity of mindfulness: awareness for the sake of knowing, not for owning. One abides free from worldly attachment (anissito ca viharati).

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells observing the body in the body.

This refrain concludes each section of kāyānupassanā, reinforcing the integration of mindfulness into bodily existence. The phrase “observing the body in the body” (kāye kāyānupassī viharati) points to direct, experiential awareness—not of concepts about the body, but of the living reality itself as it unfolds in the present.

1.6.6 Aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ Skeleton without flesh and blood — sinews still holding bones.

Puna ca paraṃ bhikkhave bhikkhu seyyathāpi passeyya sarīraṃ sīvathikāya chaḍḍitaṃ - aṭṭhikāni apagatasambandhāni disā vidisāsu vikkhittāni aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūraṭṭhikaṃ aññena kaṭaṭṭhikaṃ aññena piṭṭhikaṇṭakaṃ aññena sīsakaṭāhaṃ, so imameva kāyaṃ upasaṃharati: ayampi kho kāyo evaṃ dhammo evambhāvī etaṃ anatītoti.

Puna ca paraṃ – and again, furthermore
bhikkhave – O monks
bhikkhu – a monk
seyyathāpi – just as if/as though
passeyya – should see/were to see
sarīraṃ – a body
sīvathikāya – in a charnel ground / at the cemetery
chaḍḍitaṃ – discarded/thrown away
aṭṭhikāni – bones
apagatasambandhāni – disconnected, separated (no longer joined)
apagata – gone away, removed
sambandha– connection, link
disā vidisāsu – in all directions, here and there
disā–  direction
vidisāsu – various directions / different sides
vikkhittāni – scattered/dispersed/thrown about
aññena hatthaṭṭhikaṃ – here, the hand-bone (in another place)
aññena –  in another place / elsewhere
hatthaṭṭhikaṃ –  hand-bone
aññena pādaṭṭhikaṃ – foot-bone elsewhere
aññena jaṅghaṭṭhikaṃ – shin-bone elsewhere
aññena ūraṭṭhikaṃ – thigh-bone elsewhere
aññena kaṭaṭṭhikaṃ – hip-bone elsewhere
aññena piṭṭhikaṇṭakaṃ – backbone elsewhere
aññena sīsakaṭāhaṃ – skull elsewhere
so – he
imaṃ eva kāyaṃ – this very body
upasaṃharati – applies (it to himself) / reflects upon
ayam-pi kho kāyo – this body also indeed
evaṃ dhammo – of such a nature
evaṃ bhāvī – will become thus / is destined to become thus
etaṃ anatīto – has not gone beyond this state / cannot escape this condition
ti – thus (end of reflection)

And again, monks, a monk should see a body discarded in the charnel ground, bones disconnected and scattered in all directions—here a hand-bone, there a foot-bone, there a shin-bone, there a thigh-bone, there a hip-bone, there a backbone, and there the skull. He reflects upon this very body: this body too is of such a nature, will become thus, and has not gone beyond this condition.

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;

Thus, he/she dwells contemplating the body internally, or he dwells contemplating the body externally (universalizing the nature), or he dwells contemplating the body both internally and externally.

The triadic formula—internal, external, and both—broadens mindfulness beyond the self. Observing one’s own body (ajjhattaṃ) cultivates introspective clarity; observing others’ bodies (bahiddhā) nurtures empathy and detachment; observing both dissolves the boundary of self and other, revealing universality in bodily processes.

Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati.

They dwell observing the body as subject to origination, as subject to vanishing, or as subject to both origination and vanishing.

This section deepens contemplation into anicca-saññā—the perception of impermanence. One sees the body as a process, continuously arising and ceasing. Awareness of this flux uproots craving and builds insight into dukkha and anattā. The body is no longer “mine,” but a transient flow of conditions.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

Or mindfulness that ‘there is a body’ is established to the extent necessary for knowledge and mindfulness. And they dwell unassociating, not grasping at anything in the world.

At this stage, awareness becomes purified of grasping. The practitioner does not think “I am the body,” but merely recognizes “there is a body.” This detached observation marks the maturity of mindfulness: awareness for the sake of knowing, not for owning. One abides free from worldly attachment (anissito ca viharati).

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells observing the body in the body.

This refrain concludes each section of kāyānupassanā, reinforcing the integration of mindfulness into bodily existence. The phrase “observing the body in the body” (kāye kāyānupassī viharati) points to direct, experiential awareness—not of concepts about the body, but of the living reality itself as it unfolds in the present.

1.6.7 Aṭṭhikāni apagatasambandhāni Disjointed bones — scattered in different directions.

Puna ca paraṃ bhikkhave bhikkhu seyyathāpi passeyya sarīraṃ sīvathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkhavaṇṇūpanibhāni, so imameva kāyaṃ upasaṃharati: ayampi kho kāyo evaṃ dhammo evambhāvī etaṃ anatītoti.

And again, monks, a monk should see a body discarded in the charnel ground—bones white, resembling the colour of a conch shell. He reflects upon this very body: this body too is of such a nature, will become thus, and has not gone beyond this condition.

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;

Thus, he/she dwells contemplating the body internally, or he dwells contemplating the body externally (universalizing the nature), or he dwells contemplating the body both internally and externally.

The triadic formula—internal, external, and both—broadens mindfulness beyond the self. Observing one’s own body (ajjhattaṃ) cultivates introspective clarity; observing others’ bodies (bahiddhā) nurtures empathy and detachment; observing both dissolves the boundary of self and other, revealing universality in bodily processes.

Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati.

They dwell observing the body as subject to origination, as subject to vanishing, or as subject to both origination and vanishing.

This section deepens contemplation into anicca-saññā—the perception of impermanence. One sees the body as a process, continuously arising and ceasing. Awareness of this flux uproots craving and builds insight into dukkha and anattā. The body is no longer “mine,” but a transient flow of conditions.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

Or mindfulness that ‘there is a body’ is established to the extent necessary for knowledge and mindfulness. And they dwell unassociating, not grasping at anything in the world.

At this stage, awareness becomes purified of grasping. The practitioner does not think “I am the body,” but merely recognizes “there is a body.” This detached observation marks the maturity of mindfulness: awareness for the sake of knowing, not for owning. One abides free from worldly attachment (anissito ca viharati).

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells observing the body in the body.

This refrain concludes each section of kāyānupassanā, reinforcing the integration of mindfulness into bodily existence. The phrase “observing the body in the body” (kāye kāyānupassī viharati) points to direct, experiential awareness—not of concepts about the body, but of the living reality itself as it unfolds in the present.

1.6.8 Aṭṭhikāni setāni saṅkhavaṇṇūpanibhāni White bones — bleached like a conch shell.

Puna ca paraṃ bhikkhave bhikkhu seyyathāpi passeyya sarīraṃ sīvathikāya chaḍḍitaṃ aṭṭhikāni puñjakitāni terovassikāni, so imameva kāyaṃ upasaṃharati: ayampi kho kāyo evaṃ dhammo evambhāvī etaṃ anatīto'ti.

Puna ca paraṃ – and again, furthermore
bhikkhave – O monks
bhikkhu – a monk
seyyathāpi – just as if/as though
passeyya – should see/were to see
sarīraṃ – a body
sīvathikāya – in a charnel ground / at the cemetery
chaḍḍitaṃ – discarded/thrown away
aṭṭhikāni – bones
puñjakitāni – gathered in a heap / piled up
puñja – heap, pile
kitāni – made, formed
terovassikāni – three years old / of three years
tero-vassika– of three rains (years)
so – he
imaṃ eva kāyaṃ – this very body
upasaṃharati – applies (it to himself) / reflects upon
ayam-pi kho kāyo – this body also indeed
evaṃ dhammo – of such a nature
evaṃ bhāvī – will become thus / is destined to become thus
etaṃ anatīto – has not gone beyond this state / cannot escape this condition
ti – thus

And again, monks, a monk should see a body discarded in the charnel ground—bones gathered together in a heap, three years old. He reflects upon this very body: this body too is of such a nature, will become thus, and has not gone beyond this condition.

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;

Thus, he/she dwells contemplating the body internally, or he dwells contemplating the body externally (universalizing the nature), or he dwells contemplating the body both internally and externally.

The triadic formula—internal, external, and both—broadens mindfulness beyond the self. Observing one’s own body (ajjhattaṃ) cultivates introspective clarity; observing others’ bodies (bahiddhā) nurtures empathy and detachment; observing both dissolves the boundary of self and other, revealing universality in bodily processes.

Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati.

They dwell observing the body as subject to origination, as subject to vanishing, or as subject to both origination and vanishing.

This section deepens contemplation into anicca-saññā—the perception of impermanence. One sees the body as a process, continuously arising and ceasing. Awareness of this flux uproots craving and builds insight into dukkha and anattā. The body is no longer “mine,” but a transient flow of conditions.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

Or mindfulness that ‘there is a body’ is established to the extent necessary for knowledge and mindfulness. And they dwell unassociating, not grasping at anything in the world.

At this stage, awareness becomes purified of grasping. The practitioner does not think “I am the body,” but merely recognizes “there is a body.” This detached observation marks the maturity of mindfulness: awareness for the sake of knowing, not for owning. One abides free from worldly attachment (anissito ca viharati).

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells observing the body in the body.

This refrain concludes each section of kāyānupassanā, reinforcing the integration of mindfulness into bodily existence. The phrase “observing the body in the body” (kāye kāyānupassī viharati) points to direct, experiential awareness—not of concepts about the body, but of the living reality itself as it unfolds in the present.

1.6.9 Aṭṭhikāni pūtīni cuṇṇakajātāni Rotten bones turned to powder — completely disintegrated.

Puna ca paraṃ bhikkhave bhikkhu seyyathāpi passeyya sarīraṃ sīvathikāya chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇakajātāni, so imameva kāyaṃ upasaṃharati: 'ayampi kho kāyo evaṃ dhammo evambhāvī etaṃ anatīto'ti.

And again, monks, a monk should see a body discarded in the charnel ground—bones decayed and decomposed, reduced to powder and dust. He reflects upon this very body: this body too is of such a nature, will become thus, and has not gone beyond this condition.

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;

Thus, he/she dwells contemplating the body internally, or he dwells contemplating the body externally (universalizing the nature), or he dwells contemplating the body both internally and externally.

The triadic formula—internal, external, and both—broadens mindfulness beyond the self. Observing one’s own body (ajjhattaṃ) cultivates introspective clarity; observing others’ bodies (bahiddhā) nurtures empathy and detachment; observing both dissolves the boundary of self and other, revealing universality in bodily processes.

Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati.

They dwell observing the body as subject to origination, as subject to vanishing, or as subject to both origination and vanishing.

This section deepens contemplation into anicca-saññā—the perception of impermanence. One sees the body as a process, continuously arising and ceasing. Awareness of this flux uproots craving and builds insight into dukkha and anattā. The body is no longer “mine,” but a transient flow of conditions.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

Or mindfulness that ‘there is a body’ is established to the extent necessary for knowledge and mindfulness. And they dwell unassociating, not grasping at anything in the world.

At this stage, awareness becomes purified of grasping. The practitioner does not think “I am the body,” but merely recognizes “there is a body.” This detached observation marks the maturity of mindfulness: awareness for the sake of knowing, not for owning. One abides free from worldly attachment (anissito ca viharati).

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, monks, a monk dwells observing the body in the body.

This refrain concludes each section of kāyānupassanā, reinforcing the integration of mindfulness into bodily existence. The phrase “observing the body in the body” (kāye kāyānupassī viharati) points to direct, experiential awareness—not of concepts about the body, but of the living reality itself as it unfolds in the present.

Notes for Navasīvathikāpabba — Nine Contemplations on the Body's Return to Nature Body as Mindfulness of the Body

**1. Uddhumātaka – The Swollen Body**

A corpse, one to three days dead—swollen, blue, and festering.

This stage represents the undeniable truth of physical impermanence. The body that once appeared attractive is now swollen and decaying. For laypeople, this is not to provoke disgust but to awaken wise humility. Beauty fades, youth passes, and what we cling to changes. Reflecting on this, we learn to value inner virtue more than outer appearance, living with authenticity and care rather than vanity.

**2. Vinīlaka – The Discoloured Body**

The body turns bluish and purplish, losing all warmth and vitality.

Here, the transformation deepens—the glow of life gives way to lifeless hues. This reminds us how all external charm and social recognition are fleeting. For a layperson, this is a call to turn inward: cultivate the beauty of the heart. One who recognizes the fading of physical colour learns to appreciate moral colour—compassion, patience, and generosity—as the true adornments of life.

**3. Vipubbaka – The Festering Body**

The corpse oozes pus and fluid; decay advances.

From a biological view, this stage marks active decomposition. Bacteria that once aided digestion within the living body now begin to break down tissues from within, producing gases and fluids. The skin ruptures, and microbes, enzymes, and insects accelerate the transformation of organic matter into simpler compounds.

**4. Vikhādita – The Body Eaten by Animals and Birds**

The corpse is pecked and eaten by crows, vultures, dogs, and worms.

From a biological perspective, this stage represents the ecological integration of the body into the food chain. Scavengers—birds, insects, and mammals—act as nature’s recyclers, breaking down tissues that microbes alone cannot consume quickly. Through this process, proteins, fats, and minerals are returned to the soil and air, sustaining countless other forms of life. This is biological interdependence in action: death feeding life, decay nurturing renewal.

Spiritually, this reveals the illusion of separateness. The body, once guarded as “mine,” becomes a gift to the ecosystem. For laypeople, it conveys ecological humility and compassion: that our very existence depends upon the giving and receiving of matter and energy within a vast, balanced web. Understanding this nurtures gratitude for all life and encourages mindful living in harmony with the environment.

5. Aṭṭhikasaṅkhalikaṃ Samaṃsalohitaṃ – The Skeleton with Flesh and Blood

The body has now lost its form, leaving a skeleton still bound by sinews, covered with remnants of flesh and blood.

Scientifically, this stage corresponds to late decomposition, where most soft tissues have been consumed by bacteria, insects, and environmental exposure. The body’s structural proteins—collagen and connective tissues—temporarily hold the bones together. Enzymatic activity and microbial colonies continue to erode organic residues, while insects such as dermestid beetles clean the remaining flesh. This is the transition between the biological and the mineral, where organic life gives way to skeletal matter.

Spiritually, this stage reveals the fragility beneath form. What once appeared vital and whole is now reduced to framework and residue. For laypeople, it symbolizes the stripping away of illusion—the body, once adorned and maintained, is seen as mere structure without self. Understanding this fosters humility, detachment, and the appreciation that what sustains life is impermanent, yet part of a continuous natural rhythm.

6. Aṭṭhikasaṅkhalikaṃ Apagatamaṃsalohitaṃ – The Skeleton without Flesh and Blood

The skeleton is now clean of flesh and blood but remains connected by tendons.

Biologically, this stage reflects the drying and desiccation phase. Moisture loss slows microbial activity, and remaining connective tissues harden, binding the bones temporarily before they too deteriorate. The skeleton is largely inorganic—composed mainly of calcium phosphate—resisting decay longer than soft tissues.

Spiritually, this phase invites reflection on emptiness within endurance. What remains is form without life, structure without identity. For laypeople, it teaches the futility of clinging to appearances that persist only briefly. Even what seems solid is impermanent. Seeing this fosters equanimity and a calm acceptance of the body’s natural dissolution.

7. Aṭṭhikāni Apagatasambandhāni – The Disjointed Bones

The bones, no longer held together, are scattered in all directions—here a hand bone, there a foot bone, there a skull.

From a scientific view, this is the skeletal disarticulation stage. As ligaments break down, gravity, weather, and animals scatter the bones. Each bone begins to erode independently due to sun, rain, and soil conditions. The process of oxidation, mineral leaching, and microbial erosion transforms them slowly into soil minerals.

Spiritually, this stage shows the complete fragmentation of self. The illusion of unity collapses—the “person” is gone. For laypeople, it teaches humility toward the ego: just as bones disperse, so do our possessions, identities, and relationships return to the world. Recognizing this truth encourages compassion and simplicity in how we live.

8. Aṭṭhikāni Setāni Saṅkhavaṇṇūpanibhāni – The White Bones

Scientifically, exposure to ultraviolet light, heat, and wind causes the bones to oxidize and lose organic material, leaving pale, chalky remnants of calcium carbonate and phosphate. This whitening marks the end of biological activity—matter now enters the geological cycle, merging with the earth’s minerals.

Spiritually, this stage evokes peace and neutrality. The body no longer provokes attachment or aversion; it simply is. For laypeople, it represents serenity that follows acceptance—when one sees beyond the body to the truth of nature’s rhythm, one’s mind rests in balance and clarity.

9. Aṭṭhikāni Pūtīni Cuṇṇakajātāni – The Bones Turned to Dust

The bones finally decay into powder and dust, blending completely with the earth.

From a scientific perspective, this is the mineralization phase. Through chemical weathering, moisture, and soil acidity, bone minerals dissolve into calcium and phosphate ions, nourishing plants and microorganisms. The body has now fully returned to the biosphere—a complete recycling of elements that once formed a living being.

Spiritually, this is the realization of anicca (impermanence) and anattā (not-self) at their deepest level. Nothing of “self” remains—only nature continuing its cycle. For laypeople, this contemplation inspires freedom from pride and fear, awakening gratitude for the brief and sacred loan of this body. Seeing this clearly is seeing the Dhamma: all formations arise, pass away, and return to the great stillness of nature.

Nine Contemplations On the Body’s Return to Nature

The Nava Sīvathikā, or Nine Contemplations On the Body’s Return to Nature, trace the body’s gradual return to its elemental origins. Each stage—beginning with the swelling of the corpse and ending with its final dispersal into dust—reveals nature’s unbroken rhythm of transformation.

From the moment life ceases, the body enters the gentle custody of the elements. In the first three stages, biological processes quietly take over: gases expand, colours change, and decomposition begins. What was once vibrant becomes a canvas for impermanence. The uddhumātaka, vinīlaka, and vipubbakajāta stages show that life and decay are not opposites but complementary phases in a single continuum of becoming.

By the fourth and fifth stages, the body becomes nourishment for others. Birds, animals, and microbes complete what the elements began. The skeleton appears—first with flesh, then without—signifying the passage from the organic to the mineral. Here, we glimpse ecological interdependence, the silent Dhamma of the forest floor: nothing truly dies; everything transforms and serves another form of life.

The sixth and seventh stages bring fragmentation and scattering. The body’s structure collapses; bones fall apart, carried by wind, rain, and time. Identity dissolves into anonymity. Just as our attachments fragment at death, so too the physical form disperses into the vastness of nature. The illusion of permanence is tenderly undone.

Finally, in the eighth and ninth stages, whitened bones fade into dust—pure calcium and carbon returning to the soil. What once claimed individuality becomes element once more. This is not destruction, but completion: a perfect circle of giving back.

For the contemplative mind, these nine images are not morbid but liberating. They awaken insight into impermanence (anicca), the absence of self (anattā), and the unsatisfactory nature of clinging (dukkha). Each body, regardless of beauty, strength, or social worth, obeys this same natural law. Seeing this deeply loosens the fetters of pride, craving, and fear.

For lay practitioners, the Nine Contemplations On the Body’s Return to Nature invite a return to ecological mindfulness—a recognition that our bodies belong not to us but to the earth, the air, and the countless lives that sustain us. Every breath is borrowed, every heartbeat a rhythm within nature’s vast symphony.

To contemplate the body’s return to nature, therefore, is to remember our rightful place within the living web—to live gently, consume mindfully, love without clinging, and die without regret.

Paṭisota

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