Nyanatiloka Buddhist Dictionary

8. odour or olfactive object9. gustative object17. mind-object(dhamma-dhátu)18. mind-consciousness-element(mano-viññána-dhátu)1-10 are physical; 11-16 and 18 are mental; 17 may be either physical or mental. - 16 performs the functionof advertence (ávajjana) towards the object at the inception of a process of sensuous consciousness; it furtherperforms the function of receiving (sampaticchana) the sensuous object. 18 performs, e.g., the function ofinvestigation (santírana), determining (votthapana) and registering (tadárammana) - (for its other functions,s. Table I). For the 14 functions of consciousness, s. viññána-kicca.Cf. M. 115; S. XIV and especially Vibh. II (Guide p. 28f), Vis.M. XV, 17ff.Of the many further groupings of elements (enumerated in M. 115), the best known is that of the 3world-elements: the sensuous world (káma-dhátu), the fine-material world (rúpa-dhátu), the immaterialworld (arúpa-dhátu); further the sixfold group: the solid, liquid, heat, motion, space, consciousness (pathaví,ápo, tejo, váyo, ákása, viññána; s. above I), described in M. 140; see also M. 112.dhátu-vavatthána: 'analysis (or determining) of the 4 elements', is described in Vis.M. XI, 2, as the last ofthe 40 mental exercises (s. bhávaná). In a condensed form this exercise is handed down in D. 22 and M. 10(s. satipatthána), but in detail explained in M. 28, 62, 140. The simile of the butcher in M. 10 ("Just, omonks, as a skilled butcher or butcher's apprentice, after having slaughtered a cow and divided it intoseparate portions, should sit down at the junction of four highroads; just so does the disciple contemplate thisbody with regard to the elements") is thus explained in Vis.M. XI.: "To the butcher, who rears the cow,brings it to the slaughter-house, ties it, puts it there, slaughters it, or looks at the slaughtered and dead cow,the idea 'cow' does not disappear as long as he has not yet cut the body open and taken it to pieces. As soon,however, as he sits down, after having cut it open and taken it to pieces, the idea 'cow' disappears to him, andthe idea 'meat' arises. And he does not think: 'A cow do I sell, or 'A cow do they buy.' Just so, when the monkformerly was still an ignorant worldling, layman or a homeless one, the ideas 'living being' or 'man' or'individual' had not yet disappeared as long as he had not taken this body, whatever position or direction ithad, to pieces and analysed it piece by piece. As soon, however, as he analysed this body into its elements,the idea 'living being' disappeared to him, and his mind became established in the contemplation of theelements." - (App.).dhutánga: (lit. 'means of shaking off (the defilements)'); 'means of purification', ascetic or austere practices.These are strict observances recommended by the Buddha to monks as a help to cultivate contentedness,renunciation, energy and the like. One or more of them may be observed for a shorter or longer period oftime."The monk training himself in morality should take upon himself the means of purification, in order to gainthose virtues through which the purity of morality will become accomplished, to wit: fewness of needs,contentedness, austerity, detachment, energy, moderation, etc." (Vis.M. II).Vis.M. II describes 13 dhutangas, consisting in the vows of1. wearing patched-up robes: pamsukúlik'anga,2. wearing only three robes: tecívarik'anga,3. going for alms: pindapátik'anga,4. not omitting any house whilst going for alms: sapadánikanga,5. eating at one sitting: ekásanik'anga,6. eating only from the alms-bowl: pattapindik'anga,7. refusing all further food: khalu-pacchá-bhattik'anga,8. living in the forest: áraññik'anga,9. living under a tree: rukkha-múlik'anga,10. living in the open air: abbhokásik'anga,