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References

1. See, e.g., Rhys Davids & Stede (1921-5), p. 393, entry for "Paṭikkūla" (retrieved 2008-02-02 at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.2:1:1052.pali).
2. See, e.g., Rhys Davids & Stede (1921-5), p. 521, entry "Mano & Mana(s)" (retrieved 2008-02-02 at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.2:1:3860.pali), and pp. 197-8, entry for "Karoti" (retrieved 2008-02-03 at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.1:1:367.pali). Similarly, the core Buddhist notion of yoniso manasikāra has been translated as "careful attention".
3. See, e.g., Nyanasatta (1994); Soma (2003), pp. 3, 100; VRI (1996), pp. 10, 11.
4. Buddhaghosa (1999), pp. 235 (Vism. VIII, 42), 236 (Vism. VIII, 43). On p. 243 (Vism. VIII, 80), Nanmoli uses a variant translation: "giving attention to repulsivenes".
5. Rhys Davids & Stede (1921-5), p. 393, entry for "Paṭikkūla" (retrieved 2008-02-02 at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.2:1:1052.pali).
6. See, for instance, Udāyi Sutta (AN 6.39) (SLTP, n.d.) where contemplation of the 31 body parts is said to "remove sensual passion" (kāmarāgassa pahānāya). In addition, in Thanissaro (1994), "Translator's Introduction", Thanissaro states: "[Khuddakapatha] Passage 3 [which enumerates 32 body parts] gives preliminary guidance [to monastic novices] in the contemplation of the body, a meditation exercise designed to overcome lust."
7. Bodhi (2002), p.6.
8. Piyadassi (1997a).
9. Walshe (1995), pp. 419-20.
10. Bodhi (2000), pp. 1736-40; Thanissaro (1997b).
11. E.g., see DN 22, MN 10, MN 119.
12. Buddhaghosa (1999), p. 235. That this form of meditation is particularly useful for what is known as "access concentration" is perhaps indirectly reflected in the comments of contemporary vipassana master S.N. Goenka who suggests that, unlike true vipassana, this type of contemplation deals with "imagination or intellectualisation". Goenka thus reserves its use for "some cases, when the mind is very dull or agitated" and thus the mind is unable to follow the breath or more refined sensations. He concludes: "Of course, when the actual practice of Vipassana starts, there should be no aversion towards this ugly body. It is just observed as it is – yathābhūta. It is observed as body, with sensations arising and passing. The meditator is now on the path." (Goenka, n.d.).
13. English is from the Thanissaro (2000) translation of Mahasatipatthana Sutta (DN 22). Note that, in Thanissaro (1994), some words are translated differently, e.g., "muscle" instead of "flesh", and "lymph" instead of "pus". Also, Thanissaro (1994) translates vakkaṃ as "spleen" and pihakaṃ as "kidney"; thus, compared to Thanissaro (2000), effectively inverting these anatomical objects in the English translations. The Pali is from La Trobe University (n.d.)'s SLTP version of DN 22, BJT page 446, at http://www.chaf.lib.latrobe.edu.au/dcd/tipitika.php?title=&record=2612. These 31 body parts are grouped onto six lines consistent with their traditional representation in Pali as shown in MettaNet-Lanka (n.d.) Sinhala SLTP text at http://www.metta.lk/tipitaka/2Sutta-Pitaka/5Khuddaka-Nikaya/01Khuddakapatha/01-Khuddakapatha-p1.html#Three and VRI (n.d.) Burmese CSCD text at http://www.tipitaka.org/romn/cscd/s0501m.mul2.xml.
14. See MN 28, MN 62 and MN 140. See below for more information regarding these discourses.
15. Piyadassi (1999a) translation of AN 10.60. This preface can also be found, e.g., in SN 51.20 (Thanissaro, 1997b).
16. Piyadassi (1999b). This is consistent with on-line Sinhala SLTP texts. The on-line Burmese CSCD includes the brain after "feces" (karīsaṃ). http://www.accesstoinsight.org/tipitaka/kn/khp/khp.1-9x.piya.html#khp-3
17. According to Hamilton (2001), pp. 23-4, in the Sutta Pitaka, the brain is added to the traditional list of 31 body parts only in the Khuddaka Nikaya and there only twice: in the aforementioned Khp. 3 and in Paṭis I.6. Hamilton also identifies a similar, abbreviated, differently ordered list that includes the brain in Sn 199 (see, e.g., Thanissaro, 1996); Hamilton attributes the differences between the traditional list of 31 or 32 body parts and the Sutta Nipata text to the latter being in verse. http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.11.than.html
18. Buddhaghosa (1999), Vism. VIII, 44. Given Buddhaghosa's inclusion of the brain in aṭṭhimiñjaṃ could lead one to infer that this Pali term might refer to something other than bone marrow in some contexts (e.g., the nervous system).
19. Thanissaro (1997c).
20. Thanissaro (2000). (Parenthetical expression is in the original translation.)
21. Soma (2003), pp. 101-2. The commentary mentioned here is the Papañcasudani, attributed to Buddhaghosa and thus presumably written in the 5th century CE. This is similar to what is found in Vism. VIII, 48-60 (Buddhaghosa, 1999, pp. 237-9).
22. Buddhaghosa (1999), pp. 235, 236, 243 (Vism. VIII, 42, 43 83).
23. These suttas were found in part through a search of the SLTP canon using a search engine from La Trobe University at "Archived copy". Archived from the original on 2007-09-27. https://web.archive.org/web/20070927001234/http://www.chaf.lib.latrobe.edu.au/dcd/pali.htm. Retrieved 2007-09-27. .
24. Three of these discourses – MN 28, MN 62 and MN 140 – mention the 31 bodily organs in the context of either four or five great elements (mahābhūta), which, strictly speaking, in the (Mahā)Satipaṭṭhāna Sutta is the basis for a separate meditation from paṭikkūla-manasikāra contemplation. For example, based on commentarial statements, paṭikkūla-manasikāra contemplation could entail spatial awareness of each of the bodily organs or fluids, and is traditionally used as an antidote to lust; on the other hand, contemplation on the elements emphasizes the tactile experiences of solidity, liquidity, heat and air, and serves as a basis for developing equanimity and insight into not-self (anatta) (e.g., see MN 28).
25. Thanissaro (2000).
26. Walshe (1995), pp. 417-25.
27. Nyanasatta (1994). This discourse is virtually the same as the Mahasatipatthana Sutta (Thanissaro, 2000) except that the latter's extended exposition on the Four Noble Truths is absent from the Satipatthana Sutta.
28. Thanissaro (2003).
29. Thanissaro (2006).
30. Thanissaro (1997a).
31. SLTP (n.d.).
32. Piyadassi (1999a).
33. Buddhaghosa (1999), pp. 236-59.
34. E.g., DN 22, MN 10, MN 119, Vism. VIII, 42.