+1 – Kāya (the body)
Is the body physical, mental, an abstract “collection” of things,
or some combination of the above?
It depends on the context.
2 – Kāya (flesh and blood anatomical body)
+1 – EBT Pāli
all
+1.1 – AN 4.14 as one of 6 internal sense bases, sense restraint
| kāyena phoṭṭhabbaṃ phusitvā | With-the-body, tactile-sensations (he) senses. | |
| na nimittag-gāhī hoti | (he) Does-not {grab}-signs ****. | |
| Nā-nubyañjanag-gāhī. | Does-not {grab}-features. | |
| yatvādhikaraṇamenaṃ kāy-indriyaṃ a-saṃvutaṃ viharantaṃ | Since-if-he-were-to {dwell with the} body-faculty un-restrained ***********, | |
| Abhijjhā-domanassā pāpakā a-kusalā dhammā anvāssaveyyuṃ, | greed-(and)-distress (and) evil un-skillful states would-invade [his mind]. | |
| tassa saṃvarāya paṭipajjati, | His restraint (is put into) practice. | |
| rakkhati kāy-indriyaṃ, | (he) protects (the) body-faculty. | |
| kāy-indriye saṃvaraṃ āpajjati. | The body-faculty restraint (he) undertakes. |
+1.2 – AN 3.16 eating food
all
| Kathañ-ca, bhikkhave, bhikkhu | "And-how, monks, {does a} monk | |
| bhojane mattaññū hoti? | eat (in) moderation ****? | |
| Idha, bhikkhave, bhikkhu | Here, monks, a-monk | |
| paṭisaṅkhā yoniso āhāraṃ āhāreti: | reflecting carefully (on) food (he) consumes: | |
| ‘neva davāya | 'not (for) amusement, | |
| na madāya | not (for) intoxication, | |
| na maṇḍanāya | not (for) beautification, | |
| na vibhūsanāya, | not (for) attractiveness, |
+§2.1 – anatomical body is nourished by food
| yāva-deva imassa kāyassa ṭhitiyā yāpanāya | only-for this body's maintenance (and) nourishment, | |
| vihiṃs-ūparatiyā | injury-avoidance [from under eating], | |
| brahmacariy-ānuggahāya, | [for] assisting (the) holy-life, | |
| iti purāṇañca vedanaṃ paṭihaṅkhāmi, | [thinking:] thus old feelings [of hunger] I-will-terminate, | |
| navañca vedanaṃ na uppādessāmi, | new feelings [of overeating] I-will-not-arouse, | |
| yātrā ca me bhavissati anavajjatā ca | {and} healthy I will-become, blamless and | |
| Phāsu-vihāro cā’ti. | (in) comfort (I) dwell ****. | |
| Evaṃ kho, bhikkhave, bhikkhu | Thus indeed, monks, a-monk | |
| bhojane mattaññū hoti. | eat (in) moderation ****. |
1.3 – AN 6.29, MN 10 see body based meditations under kāya anupassana
1.4 – AN 5.28, MN 119, classic jhāna similes
+1.5 – SN 51.22 can levitate and travel to brahma world
all
| ♦ “yañca kho, omāti, bhante, | "That indeed, *****, ******, | |
| bhagavā iddhiyā | the-Blessed-One (with) spiritual-power | |
| mano-mayena kāyena | (with) mind-made body [is able to] | |
| brahmalokaṃ upasaṅkamituṃ, | {travel to the} brahma-world, | |
| yañca kho abhijānāti, bhante, | that indeed with-direct-experience, ******, |
+§5.1 – (After explaining he can travel with a mind made body, he then astounds Ananda by saying he can do it with his flesh and blood body as well. The 4 elements are “rūpa”, which are visible to the eye, touchable with the body. Note levitation is much more difficult to do than 4 jhānas, so it’s hard to imagine if one can be percipient of flesh and body while levitating, that one could not perceive the body in jhāna)
| bhagavā iminā cātu-mahā-bhūtikena | the-Blessed-One (with) these four-great-elements | |
| kāyena iddhiyā | [comprising the] body, (with) spiritual-power | |
| brahmalokaṃ upasaṅkamitā, | (to the) brahma-world (he can) travel (to), | |
| tayidaṃ, bhante, | This is, ******, | |
| bhagavato acchariyañceva abbhutañcā”ti. | ********* wonderful (and) marvelous!" | |
| … | … |
+§5.2 – (Note citta and kāya dichotomy)
| evameva kho, ānanda, | like-that also, *******, | |
| yasmiṃ samaye tathāgato | ****** when (the) Tathāgata's | |
| kāyampi citte samodahati, | body {is immersed} in-the-mind, | |
| cittampi kāye samodahati, | (and) mind {is immersed} in-the-body, | |
| sukha-saññañca | pleasurable-perceptions | |
| lahu-saññañca kāye | (and) light-weight-perceptions (in regard to the) body | |
| okkamitvā viharati; | (he has) entered (and) dwells (in); | |
| tasmiṃ, ānanda, | ******, *******, | |
| samaye tathāgatassa | (on that) occasion (the) Tathāgata's | |
| kāyo lahutaro ceva hoti | body {becomes} light-weight indeed ****, | |
| mudutaro ca kammaniyataro ca | malleable and wieldy, | |
| pabhassarataro ca. | and luminous. |
+1.6 – SN 51.12 making “kamma” with body, speech mind
all
| ‘ime vata, bhonto, sattā | these ****, ******, beings, | |
| kāya-duc-caritena samannāgatā | bodily-bad-conduct (they) possess, | |
| vacī-duc-caritena samannāgatā | verbal-bad-conduct (they) possess, | |
| mano-duc-caritena samannāgatā | mental-bad-conduct (they) possess, | |
| ariyānaṃ upavādakā | noble-ones (they) revile, | |
| micchā-diṭṭhikā | wrong-views (they hold), | |
| micchā-diṭṭhi-kamma-samādānā; | wrong-views-(guided)-actions-(they)-undertook, |
§6.1 – One could argue the kāya that makes kamma is non corporal, but that the word is used for break up at death and contrasted with verbal and mental conduct seems to be consistent for anatomical body
+1.7 – SN 51.12 result of bad kamma after “body” breaks up
| te kāyassa bhedā | (when) their bodies break-up | |
| paraṃ maraṇā | after death, | |
| apāyaṃ dug-gatiṃ vinipātaṃ nirayaṃ | (in the) plane-of-deprivation, (the) bad-destination, (the) lower realms, (in) hell | |
| upapannā. | (they have) reappeared. |
❧
+2 – SN 22.1 afflicted with aging & illness, kāya contrast with citta
(thanissaro trans)
| ♦ “evametaṃ, gahapati, evametaṃ, gahapati! āturo hāyaṃ, gahapati, |
"So it is, householder. So it is. | |
| kāyo aṇḍabhūto pariyonaddho. | The body is afflicted, weak, & encumbered. | |
| yo hi, gahapati, imaṃ kāyaṃ pariharanto | For who, looking after this body, | |
| muhuttampi ārogyaṃ paṭijāneyya, | would claim even a moment of true health, | |
| kimaññatra bālyā? | except through sheer foolishness? | |
| tasmātiha te, gahapati, evaṃ sikkhitabbaṃ — | So you should train yourself: | |
| ‘ātura-kāyassa | 'Even though I may be afflicted in body, | |
| me sato cittaṃ an-āturaṃ bhavissatī’ti. | my mind will be unafflicted.' |
+3 – EBT Kāya is physical body in 4 jhānas context
all
+3.1 – main pāḷi EBT suttas
Sumary of Sutta references (see the quoted scripture passages elsewhere in the article)
AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!
SA 484 Buddha says first jhāna formula pīti sukha pervades entire physical body
MN 119 4 jhana similes are under kaya anupassana / kayagatasati
Theravada commentary for 4 jhana simles confirms body is physical “skin,
flesh, blood”
Sarvastivada 16 APS, 4jhanas, and the Abhihdharma for Sarvastivada confirm body is physical
see article under STED/16 APS dhyana samadhi sutra
Vimuttimagga, an early Theravada commentary Arahant upatissa says body is physical in 4 jhanas,
you can feel leg pain, can hear sounds.
7 – sb samādhi-sam-bojjhanga = 4 jhānas
+2.1 – DN 2 (B.Sujato trans.)
all
(1, 2, 3) Tassime pañca nīvaraṇe pahīne attani samanupassato
(1, 2, 3) Seeing that the hindrances have been given up in them,
pāmojjaṃ jāyati,
joy springs up.
(4) pa-muditassa pīti jāyati,
(4) Being joyful, rapture springs up.
(5) pīti-manassa kāyo passambhati,
(5) When the mind is full of rapture, the body becomes tranquil.
Passaddha-kāyo sukhaṃ vedeti,
When the body is tranquil, they feel bliss.
(6) sukhino cittaṃ samādhiyati.
(6) And when blissful, the mind becomes immersed.
(STED first jhana formula)
So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, [with vitakka & vicara].
+§1.1 – (first jhana simile)
So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
§1.2 – (remaining 3 jhanas and similes complete samadhi-sambojjhanga)
§1.3 – (6 abhiñña and similes would represent #7 upekkha-sam-bojjhanga accomplishing super powers and arahantship)
+3.2 – Āgama sutras
SA 484🔗 body means corporeal body; jhāna involves whole-body awareness
(SA 484 is from Sarvastivada EBT school.
Comments and english translation of key chinese phrases are from Dr. William Chu)
•阿難尊者問:「什麼是極樂？」尊者跋陀羅回答說：「……阿難！有眾生離欲而產生喜樂，處處潤澤，處處敷悅，舉身充滿，無不滿處」
•SA 484: Ananda: “What constitutes a superior pleasure?” …“Ananda, from seclusion, some beings give rise to happiness and pleasure. Such [happiness and pleasure] pervade everywhere, nourish everywhere, and envelop and delight everywhere—the whole body is filled to the brim with them; the body is replete with them everywhere.”
{this phrase is from the standard EBT first jhāna formula}
123b28 離生喜樂
happiness and pleasure born of seclusion
The expression "lisheng xile" (happiness and pleasure born of
seclusion) is an exclusive reference to the first jhana {corresponding to Pīti sukha,
seclusion -> viveka}.
This passage is indubitably about jhanas,
and indubitably about whole body being pervaded by piti-suka.
Moreover, the expression "jushen" (whole body) makes it expressly about the corporeal body,
rather than any metaphorical body/entity.
+3.3 – KN Ps 16 APS step 3 “entire body he experiences”
all
♦ 170. kathaṃ “sabbakāyapaṭisaṃvedī
42. (§48). “`Experiencing the whole body,’
assasissāmī”ti sikkhati,
I shall breathe in, thus he trains himself;
“sabbakāyapaṭisaṃvedī
`experiencing the whole body,’
passasissāmī”ti sikkhati?
I shall breathe out, thus he trains himself.”
kāyoti dve kāyā —
“Body”: There are two bodies—
nāma-kāyo ca rūpa-kāyo ca.
the mentality-body and the materiality-body.
+§1.4 – nāma kāya
katamo nāma-kāyo?
What is the mentality body?
vedanā, saññā, cetanā,
Feeling, perception, volition,
phasso, manasikāro,
sense-impression, attention,
nāmañ-ca nāma-kāyo ca,
mentality and the mentality-body—
ye ca vuccanti citta-saṅkhārā —
and those (things) which are called the mental formations—
ayaṃ nāmakāyo.
this is the mentality-body. 176
+§1.5 – rūpa kāya
katamo rūpa-kāyo?
What is materialiy body?
cattāro ca mahā-bhūtā,
The four great primaries
catunnañ-ca mahā-bhūtānaṃ upādāya-rūpaṃ,
and the materiality derived from the four great primaries—
assāso ca passāso ca,
in-breath and out-breath and
nimittañ-ca upanibandhanā,
the sign for the binding (of mindfulness)—
ye ca vuccanti kāya-saṅkhārā —
and those (things) which are called the bodily formations—
ayaṃ rūpa-kāyo.
this is the materiality-body.177
+2.2 – *16 APS step 4 “calming bodily fabricaitons”
all
♦ 171. kathaṃ “passambhayaṃ kāyasaṅkhāraṃ
59. (§51). “`Calming the bodily formation,
+§2.1 – * 1. the typical calming of the breath
assasissāmī”ti sikkhati,
I shall breathe in,’ thus he trains himself;
“passambhayaṃ kāyasaṅkhāraṃ
`calming the bodily formation, I shall breathe out,’
passasissāmī”ti sikkhati?
thus he trains himself.”
katamo kāyasaṅkhāro?
“Bodily-formation”:
dīghaṃ assāsā kāyikā.
long in-breaths, these things are bodily properties;
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.
being bound up with the body they are bodily formations.180
te kāyasaṅkhāre passambhento nirodhento
He trains himself by calming, causing to cease,
vūpasamento sikkhati.
pacifying, those bodily formations.
dīghaṃ passāsā kāyikā.
long out-breaths, …
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.
…
te kāyasaṅkhāre passambhento nirodhento
…
vūpasamento sikkhati.
…
rassaṃ assāsā rassaṃ passāsā.
short in breaths, short out-breaths,
+§2.2 – * 2. This seems to include “kaya” from step 16 APS step 3!
sabbakāyapaṭisaṃvedī assāsā
breathing in experiencing the whole body,
sabbakāyapaṭisaṃvedī passāsā
breathing out experiencing the whole body—
kāyikā.
these things are bodily properties;
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.
being bound up with the body they are bodily formations.180
te kāyasaṅkhāre passambhento nirodhento
He trains himself by calming, causing to cease,
vūpasamento sikkhati.
pacifying, those bodily formations.
+§2.3 – * 3. Body shaking, trembling, posture tweaking
♦ yathārūpehi kāyasaṅkhārehi yā kāyassa
Such bodily formations whereby there is
ā-namanā
bending backward,
vi-namanā
sideways,
san-namanā
all ways,
pa-ṇamanā
forward,
iñjanā
shaking,
phandanā
trembling,
calanā
pakampanā —
moving of the body—
+§2.4 – repeating formula, after shaking stops
passambhayaṃ kāyasaṅkhāraṃ
“`calming the bodily formation,
assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. yathārūpehi kāyasaṅkhārehi yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā aniñjanā aphandanā acalanā akampanā santaṃ sukhumaṃ
I shall breathe in,’ thus he trains himself;
passambhayaṃ kāyasaṅkhāraṃ
‘calming the bodily formation,
assasissāmīti sikkhati,
passambhayaṃ kāyasaṅkhāraṃ
I shall breathe out,’ thus he trains himself.”
passasissāmīti sikkhati.
Such bodily formations whereby there is no bending
backward, sideways, all ways, forward, shaking, trembling,
moving of the body—”`Calming the quiet and subtle bodily
formation, I shall breathe in,’ thus he trains himself;
‘calming the quiet and subtle bodily formation,
I shall breathe out,’ thus he trains himself.
❧
+3.4 – KN nettip-pakaraṇa, rūpa and nāma kāya
all
Khuddaka Nikāya, nettippakaraṇapāḷi, 4. paṭiniddesavāro,
14. adhiṭṭhānahāravibhaṅgo
For context, this section is defining some key dhamma terms like dukkha,
magga, samāpatti, kāya, rūpa, etc. Kāya here is defined in isolation,
not as part of 16 APS or part of ayatana.
♦ “kāyo”ti ekattatā.
Body …
tattha katamo kāyo?
here what is body?
nāma-kāyo rūpa-kāyo ca.
Mentality-body (and) materiality-body.
+§2.5 – physical body
tattha katamo rūpakāyo?
What is materialiy body?
kesā lomā nakhā dantā taco,
Head-hairs, body-hairs, nails, teeth, skin,
maṃsaṃ nhāru aṭṭhi aṭṭhi-miñjaṃ vakkaṃ,
flesh, tendons, bones, bone-marrow, kidneys,
hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ,
heart, liver, pleura, spleen, lungs,
antaṃ antaguṇaṃ udariyaṃ karīsaṃ,
Large-intestines, small-intestines, stomach, feces,
pittaṃ semhaṃ pubbo lohitaṃ sedo medo,
bile, phelgm, pus, blood, sweat, fat,
assu vasā kheḷo siṅghāṇikā lasikā muttaṃ
tears, skin-oil, saliva, mucous, fluid-in-the-joints, urine,
matthaluṅgan ti
brain.
— ayaṃ rūpa-kāyo.
this is the materiality-body.
+§2.6 – body of mental things
nāmakāyo nāma
Mentality-body (is comprised of) mentality,
vedanā saññā
feelings, perception
cetanā cittaṃ
intention, mind,
phasso manasikāroti —
contact, attention -
ayaṃ nāmakāyoti.
ayaṃ vemattatā.
this is mentality body
❧
+4 – LBT Kāya is often physical body in 4 jhānas context
all
+4.1 – aṭṭhakathā (commentaries) AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!
AN-a 5, 1. paṭhamapaṇṇāsakaṃ, 3. pañcaṅgikavaggo, 8. pañcaṅgikasuttavaṇṇanā, para. 1 ⇒
(geoff shatz trans.)
imameva kāyan-ti imaṃ karajakāyaṃ.
“This very body:” this body born of action [i.e. born of kamma].
Abhisandetī-ti temeti sneheti,
“He drenches:” he moistens,
sabbattha pavatta-pīti-sukhaṃ karoti.
he extends joy and pleasure everywhere.
Parisandetī-ti samantato sandeti.
“Steeps:” to flow all over.
Paripūretī-ti vāyunā bhastaṃ viya pūreti.
“Fills:” like filling a bellows with air.
Parippharatī-ti samantato phusati.
“Permeates:” to touch all over.
sabbāvato kāyassāti assa bhikkhuno
“His whole body:” in this monk’s body,
sabbakoṭṭhāsavato kāyassa kiñci upādinnakasantatipavattiṭṭhāne
with all its parts, in the place where acquired [material] continuity occurs there is not even the smallest part consisting of
Chavi-maṃsa-lohit-ānugataṃ
skin, flesh, and blood
aṇumattampi ṭhānaṃ paṭhamaj-jhāna-sukhena a-phuṭaṃ nāma na hoti.
that is not-permeated with the pleasure of the first-jhāna.
4.2 – Kāya in the Theravada Abhidhamma
+§2.1 – Abhidhamma vibhaṅga “sutta method” vs. “abhidhamma method”
In this book, core EBT concepts are each analyzed in 2 ways First,
the “sutta method” quotes pali directly from EBT pali text.
Then, the “abhidhamma method” examines the concept from the Abhidhamma point of view,
which is usually much more detailed and adds concepts that are not in EBT.
+§2.2 – 7sb: passaddhi (pacification) awakening factor, Bojjhaṅga vibhaṅga is physical body
In the 7 awakening factors, the sutta method under calmness awakening factor as a mental and physical part.
Under Abhidhamma method, they drop out physical part and make it all mental.
+2.3 – sutta method: tranquility has body and mind components
all
+§3.1 – vibhaṅga pāḷi 10. bojjhaṅgavibhaṅgo 1. suttantabhājanīyaṃ
♦ āraddha-vīriyassa
For him of strenuous energy
uppajjati pīti nir-āmisā —
there arises rapture that is not worldly.
ayaṃ vuccati “pīti-sambojjhaṅgo”.
This is called rapture-awakening-factor. (4)
♦ pīti-manassa kāyopi passambhati,
For him of raptureful mind the body becomes calm,
cittampi passambhati —
also consciousness becomes calm.
ayaṃ vuccati “passaddhisambojjhaṅgo”.
This is called calmness-awakening-factor. (5)
♦ passaddha-kāyassa sukhino
For him of calm-body and pleasure,
cittaṃ samādhiyati —
consciousness is in samādhi.
ayaṃ vuccati “samādhisambojjhaṅgo” .
This is called samādhi-awakening-factor. (6)
♦ tattha katamo passaddhisambojjhaṅgo?
Therein what is calmness-awakening-factor?
atthi kāya-passaddhi,
There is calmness of the body;
atthi citta-passaddhi .
there is calmness of consciousness.
yadapi kāya-passaddhi
That which is calmness of body,
tadapi passaddhi-sambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.
that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also.
yadapi citta-passaddhi
That which is calmness of consciousness;
tadapi passaddhi-sambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.
that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also. (5)
+2.4 – Abhidhamma method: kāya has no body component, all mental aggregates
all
+§4.1 – *10.2. Analysis According To Abhidhamma
♦ tattha katamo passaddhisambojjhaṅgo? yā
Therein what is calmness-awakening-factor? That which
vedanākkhandhassa
of the aggregate of feeling,
saññākkhandhassa
of the aggregate of perception,
saṅkhārakkhandhassa
of the aggregate of volitional activities,
viññāṇakkhandhassa passaddhi
of the aggregate of consciousness is calmness,
paṭippassaddhi passambhanā paṭippassambhanā
serenity, being calm, being serene,
paṭippassambhitattaṃ passaddhisambojjhaṅgo —
state of being serene, calmness-awakening-factor.
ayaṃ vuccati “passaddhisambojjhaṅgo”.
This is called calmness-awakening-factor. (5)
❧
+3 – * 6 ayatana (sense bases)
all
+3.1 – sutta method: from context body is clearly anatomical
vibhaṅgapāḷi
The Book of Analysis
♦ 2. āyatanavibhaṅgo
2. Analysis Of The Sense-bases
♦ 1. suttantabhājanīyaṃ
2.1. Analysis According To The Discourses
♦ 154. dvādasāyatanāni — cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ.
The twelve sense-bases are: The eye sense-base, visible sense-base, ear sense-base, audible sense-base, nose sense-base, odorous sense-base, tongue sense-base, sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base.
♦ cakkhuṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. rūpā aniccā dukkhā anattā vipariṇāmadhammā. sotaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. saddā aniccā dukkhā anattā vipariṇāmadhammā. ghānaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. gandhā aniccā dukkhā anattā vipariṇāmadhammā. jivhā aniccā dukkhā anattā vipariṇāmadhammā. rasā aniccā dukkhā anattā vipariṇāmadhammā. kāyo anicco dukkho anattā vipariṇāmadhammo. phoṭṭhabbā aniccā dukkhā anattā vipariṇāmadhammā. mano anicco dukkho anattā vipariṇāmadhammo. dhammā aniccā dukkhā anattā vipariṇāmadhammā.
The eye is impermanent, suffering, without soul, a changeable thing; visible (objects) are impermanent, suffering, without soul, changeable things. The ear is impermanent, suffering, without soul, a changeable thing; audible (objects) are impermanent, suffering, without soul, changeable things. The nose is impermanent, suffering, without soul, a changeable thing; odorous (objects) are impermanent, suffering, without soul, changeable things. The tongue is impermanent, suffering, without soul, a changeable thing; sapid (objects) are impermanent, suffering, without soul, changeable things. The body is impermanent, suffering, without soul, a changeable thing; tangible (objects) are impermanent, suffering, without soul, changeable things. The mind is impermanent, suffering, without soul, a changeable thing; ideational (objects) are impermanent, suffering, without soul, changeable things.
♦ suttantabhājanīyaṃ.
(Here Ends) Analysis According To The Discourses
+3.2 – Abhidhamma method: agrees with sutta method, kāya is anatomical body
♦ 160. tattha katamaṃ kāyāyatanaṃ? yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena kāyena anidassanena sappaṭighena phoṭṭhabbaṃ anidassanaṃ sappaṭighaṃ phusi vā phusati vā phusissati vā phuse vā, kāyopeso kāyāyatanampetaṃ kāyadhātupesā kāyindriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. idaṃ vuccati “kāyāyatanaṃ”.
Therein what is body sense-base? That body which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent; by means of which invisible impingent body (one) touched, touches, will touch or may touch invisible impingent tangible (object); this is body; this is body sense-base; this is body element;
this is faculty of body; this is a world; this is a door; this is an ocean; this is lucence; this is a field; this is a basis; this is the near shore; this is an empty village. This is called body sense-base. (5)
+5 – Kāya context when it’s not a physical body
all
+3.3 – AN 4.87 body contact 8 liberations
“kathañ-ca, bhikkhave,
“And-how, monks,
puggalo samaṇa-padumo hoti?
{is a} person (an) ascetic-red-lotus ****?
idha, bhikkhave, bhikkhu
Here, monks, (a) monk,
āsavānaṃ khayā
asinine-inclinations destroyed,
an-āsavaṃ
free-of-asininity,
ceto-vimuttiṃ
mental-liberation,
paññā-vimuttiṃ
discernment-liberation,
diṭṭheva dhamme sayaṃ
having-seen dhamma himself,
abhiññā sacchikatvā
higher-knowledge {having}-realized,
upasampajja viharati,
(he) enters (and) dwells (thus).
aṭṭha ca vimokkhe
{And the} eight ** liberations
kāyena phusitvā viharati.
(with his) body (he) contacts (and) dwells.
evaṃ kho, bhikkhave,
Thus indeed, monks,
puggalo samaṇapadumo hoti.
{is a} person (an) ascetic-red-lotus ****.
+10 – misc.
all
+§3.1 – 🔬vedana
by default vedana/experienced-sensations,
feelings, originate from the physical
Article on mind body connection by Peter Harvey.
100 – commentary
+999 – Bookmarks of interest
all
+999.9 – TOC permalinks
kāya 1 – Kāya (the body)
kāya 2 – Kāya (flesh and blood anatomical body)
kāya 3 – EBT Kāya is physical body in 4 jhānas context
kāya 3.1 – main pāḷi EBT suttas
kāya 3.2 – Āgama sutras
kāya 3.3 – KN Ps 16 APS step 3 “entire body he experiences”
kāya 3.4 – KN nettip-pakaraṇa, rūpa and nāma kāya
kāya 4 – LBT Kāya is often physical body in 4 jhānas context
kāya 4.1 – aṭṭhakathā (commentaries) AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!
kāya 4.2 – Kāya in the Theravada Abhidhamma
kāya 4.2.1 – Abhidhamma vibhaṅga “sutta method” vs. “abhidhamma method”
kāya 4.2.2 – 7sb: passaddhi (pacification) awakening factor, Bojjhaṅga vibhaṅga is physical body
kāya 5 – Kāya context when it’s not a physical body
kāya 10 – misc.
kāya 100 – commentary
kāya 999 – Bookmarks of interest
kāya 999.9 – TOC permalinks
+2.1 – DN 2 (B.Sujato trans.)
all
(1, 2, 3) Tassime pañca nīvaraṇe pahīne attani samanupassato
(1, 2, 3) Seeing that the hindrances have been given up in them,
pāmojjaṃ jāyati,
joy springs up.
(4) pa-muditassa pīti jāyati,
(4) Being joyful, rapture springs up.
(5) pīti-manassa kāyo passambhati,
(5) When the mind is full of rapture, the body becomes tranquil.
Passaddha-kāyo sukhaṃ vedeti,
When the body is tranquil, they feel bliss.
(6) sukhino cittaṃ samādhiyati.
(6) And when blissful, the mind becomes immersed.
(STED first jhana formula)
So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, [with vitakka & vicara].
+§1.1 – (first jhana simile)
So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
§1.2 – (remaining 3 jhanas and similes complete samadhi-sambojjhanga)
§1.3 – (6 abhiñña and similes would represent #7 upekkha-sam-bojjhanga accomplishing super powers and arahantship)
+3.2 – Āgama sutras
SA 484🔗 body means corporeal body; jhāna involves whole-body awareness
(SA 484 is from Sarvastivada EBT school.
Comments and english translation of key chinese phrases are from Dr. William Chu)
•阿難尊者問:「什麼是極樂？」尊者跋陀羅回答說：「……阿難！有眾生離欲而產生喜樂，處處潤澤，處處敷悅，舉身充滿，無不滿處」
•SA 484: Ananda: “What constitutes a superior pleasure?” …“Ananda, from seclusion, some beings give rise to happiness and pleasure. Such [happiness and pleasure] pervade everywhere, nourish everywhere, and envelop and delight everywhere—the whole body is filled to the brim with them; the body is replete with them everywhere.”
{this phrase is from the standard EBT first jhāna formula}
123b28 離生喜樂
happiness and pleasure born of seclusion
The expression "lisheng xile" (happiness and pleasure born of
seclusion) is an exclusive reference to the first jhana {corresponding to Pīti sukha,
seclusion -> viveka}.
This passage is indubitably about jhanas,
and indubitably about whole body being pervaded by piti-suka.
Moreover, the expression "jushen" (whole body) makes it expressly about the corporeal body,
rather than any metaphorical body/entity.
+3.3 – KN Ps 16 APS step 3 “entire body he experiences”
all
♦ 170. kathaṃ “sabbakāyapaṭisaṃvedī
42. (§48). “`Experiencing the whole body,’
assasissāmī”ti sikkhati,
I shall breathe in, thus he trains himself;
“sabbakāyapaṭisaṃvedī
`experiencing the whole body,’
passasissāmī”ti sikkhati?
I shall breathe out, thus he trains himself.”
kāyoti dve kāyā —
“Body”: There are two bodies—
nāma-kāyo ca rūpa-kāyo ca.
the mentality-body and the materiality-body.
+§1.4 – nāma kāya
katamo nāma-kāyo?
What is the mentality body?
vedanā, saññā, cetanā,
Feeling, perception, volition,
phasso, manasikāro,
sense-impression, attention,
nāmañ-ca nāma-kāyo ca,
mentality and the mentality-body—
ye ca vuccanti citta-saṅkhārā —
and those (things) which are called the mental formations—
ayaṃ nāmakāyo.
this is the mentality-body. 176
+§1.5 – rūpa kāya
katamo rūpa-kāyo?
What is materialiy body?
cattāro ca mahā-bhūtā,
The four great primaries
catunnañ-ca mahā-bhūtānaṃ upādāya-rūpaṃ,
and the materiality derived from the four great primaries—
assāso ca passāso ca,
in-breath and out-breath and
nimittañ-ca upanibandhanā,
the sign for the binding (of mindfulness)—
ye ca vuccanti kāya-saṅkhārā —
and those (things) which are called the bodily formations—
ayaṃ rūpa-kāyo.
this is the materiality-body.177
+2.2 – *16 APS step 4 “calming bodily fabricaitons”
all
♦ 171. kathaṃ “passambhayaṃ kāyasaṅkhāraṃ
59. (§51). “`Calming the bodily formation,
+§2.1 – * 1. the typical calming of the breath
assasissāmī”ti sikkhati,
I shall breathe in,’ thus he trains himself;
“passambhayaṃ kāyasaṅkhāraṃ
`calming the bodily formation, I shall breathe out,’
passasissāmī”ti sikkhati?
thus he trains himself.”
katamo kāyasaṅkhāro?
“Bodily-formation”:
dīghaṃ assāsā kāyikā.
long in-breaths, these things are bodily properties;
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.
being bound up with the body they are bodily formations.180
te kāyasaṅkhāre passambhento nirodhento
He trains himself by calming, causing to cease,
vūpasamento sikkhati.
pacifying, those bodily formations.
dīghaṃ passāsā kāyikā.
long out-breaths, …
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.
…
te kāyasaṅkhāre passambhento nirodhento
…
vūpasamento sikkhati.
…
rassaṃ assāsā rassaṃ passāsā.
short in breaths, short out-breaths,
+§2.2 – * 2. This seems to include “kaya” from step 16 APS step 3!
sabbakāyapaṭisaṃvedī assāsā
breathing in experiencing the whole body,
sabbakāyapaṭisaṃvedī passāsā
breathing out experiencing the whole body—
kāyikā.
these things are bodily properties;
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.
being bound up with the body they are bodily formations.180
te kāyasaṅkhāre passambhento nirodhento
He trains himself by calming, causing to cease,
vūpasamento sikkhati.
pacifying, those bodily formations.
+§2.3 – * 3. Body shaking, trembling, posture tweaking
♦ yathārūpehi kāyasaṅkhārehi yā kāyassa
Such bodily formations whereby there is
ā-namanā
bending backward,
vi-namanā
sideways,
san-namanā
all ways,
pa-ṇamanā
forward,
iñjanā
shaking,
phandanā
trembling,
calanā
pakampanā —
moving of the body—
+§2.4 – repeating formula, after shaking stops
passambhayaṃ kāyasaṅkhāraṃ
“`calming the bodily formation,
assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. yathārūpehi kāyasaṅkhārehi yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā aniñjanā aphandanā acalanā akampanā santaṃ sukhumaṃ
I shall breathe in,’ thus he trains himself;
passambhayaṃ kāyasaṅkhāraṃ
‘calming the bodily formation,
assasissāmīti sikkhati,
passambhayaṃ kāyasaṅkhāraṃ
I shall breathe out,’ thus he trains himself.”
passasissāmīti sikkhati.
Such bodily formations whereby there is no bending
backward, sideways, all ways, forward, shaking, trembling,
moving of the body—”`Calming the quiet and subtle bodily
formation, I shall breathe in,’ thus he trains himself;
‘calming the quiet and subtle bodily formation,
I shall breathe out,’ thus he trains himself.
❧
+3.4 – KN nettip-pakaraṇa, rūpa and nāma kāya
all
Khuddaka Nikāya, nettippakaraṇapāḷi, 4. paṭiniddesavāro,
14. adhiṭṭhānahāravibhaṅgo
For context, this section is defining some key dhamma terms like dukkha,
magga, samāpatti, kāya, rūpa, etc. Kāya here is defined in isolation,
not as part of 16 APS or part of ayatana.
♦ “kāyo”ti ekattatā.
Body …
tattha katamo kāyo?
here what is body?
nāma-kāyo rūpa-kāyo ca.
Mentality-body (and) materiality-body.
+§2.5 – physical body
tattha katamo rūpakāyo?
What is materialiy body?
kesā lomā nakhā dantā taco,
Head-hairs, body-hairs, nails, teeth, skin,
maṃsaṃ nhāru aṭṭhi aṭṭhi-miñjaṃ vakkaṃ,
flesh, tendons, bones, bone-marrow, kidneys,
hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ,
heart, liver, pleura, spleen, lungs,
antaṃ antaguṇaṃ udariyaṃ karīsaṃ,
Large-intestines, small-intestines, stomach, feces,
pittaṃ semhaṃ pubbo lohitaṃ sedo medo,
bile, phelgm, pus, blood, sweat, fat,
assu vasā kheḷo siṅghāṇikā lasikā muttaṃ
tears, skin-oil, saliva, mucous, fluid-in-the-joints, urine,
matthaluṅgan ti
brain.
— ayaṃ rūpa-kāyo.
this is the materiality-body.
+§2.6 – body of mental things
nāmakāyo nāma
Mentality-body (is comprised of) mentality,
vedanā saññā
feelings, perception
cetanā cittaṃ
intention, mind,
phasso manasikāroti —
contact, attention -
ayaṃ nāmakāyoti.
ayaṃ vemattatā.
this is mentality body
❧
+4 – LBT Kāya is often physical body in 4 jhānas context
all
+4.1 – aṭṭhakathā (commentaries) AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!
AN-a 5, 1. paṭhamapaṇṇāsakaṃ, 3. pañcaṅgikavaggo, 8. pañcaṅgikasuttavaṇṇanā, para. 1 ⇒
(geoff shatz trans.)
imameva kāyan-ti imaṃ karajakāyaṃ.
“This very body:” this body born of action [i.e. born of kamma].
Abhisandetī-ti temeti sneheti,
“He drenches:” he moistens,
sabbattha pavatta-pīti-sukhaṃ karoti.
he extends joy and pleasure everywhere.
Parisandetī-ti samantato sandeti.
“Steeps:” to flow all over.
Paripūretī-ti vāyunā bhastaṃ viya pūreti.
“Fills:” like filling a bellows with air.
Parippharatī-ti samantato phusati.
“Permeates:” to touch all over.
sabbāvato kāyassāti assa bhikkhuno
“His whole body:” in this monk’s body,
sabbakoṭṭhāsavato kāyassa kiñci upādinnakasantatipavattiṭṭhāne
with all its parts, in the place where acquired [material] continuity occurs there is not even the smallest part consisting of
Chavi-maṃsa-lohit-ānugataṃ
skin, flesh, and blood
aṇumattampi ṭhānaṃ paṭhamaj-jhāna-sukhena a-phuṭaṃ nāma na hoti.
that is not-permeated with the pleasure of the first-jhāna.
4.2 – Kāya in the Theravada Abhidhamma
+§2.1 – Abhidhamma vibhaṅga “sutta method” vs. “abhidhamma method”
In this book, core EBT concepts are each analyzed in 2 ways First,
the “sutta method” quotes pali directly from EBT pali text.
Then, the “abhidhamma method” examines the concept from the Abhidhamma point of view,
which is usually much more detailed and adds concepts that are not in EBT.
+§2.2 – 7sb: passaddhi (pacification) awakening factor, Bojjhaṅga vibhaṅga is physical body
In the 7 awakening factors, the sutta method under calmness awakening factor as a mental and physical part.
Under Abhidhamma method, they drop out physical part and make it all mental.
+2.3 – sutta method: tranquility has body and mind components
all
+§3.1 – vibhaṅga pāḷi 10. bojjhaṅgavibhaṅgo 1. suttantabhājanīyaṃ
♦ āraddha-vīriyassa
For him of strenuous energy
uppajjati pīti nir-āmisā —
there arises rapture that is not worldly.
ayaṃ vuccati “pīti-sambojjhaṅgo”.
This is called rapture-awakening-factor. (4)
♦ pīti-manassa kāyopi passambhati,
For him of raptureful mind the body becomes calm,
cittampi passambhati —
also consciousness becomes calm.
ayaṃ vuccati “passaddhisambojjhaṅgo”.
This is called calmness-awakening-factor. (5)
♦ passaddha-kāyassa sukhino
For him of calm-body and pleasure,
cittaṃ samādhiyati —
consciousness is in samādhi.
ayaṃ vuccati “samādhisambojjhaṅgo” .
This is called samādhi-awakening-factor. (6)
♦ tattha katamo passaddhisambojjhaṅgo?
Therein what is calmness-awakening-factor?
atthi kāya-passaddhi,
There is calmness of the body;
atthi citta-passaddhi .
there is calmness of consciousness.
yadapi kāya-passaddhi
That which is calmness of body,
tadapi passaddhi-sambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.
that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also.
yadapi citta-passaddhi
That which is calmness of consciousness;
tadapi passaddhi-sambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.
that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also. (5)
+2.4 – Abhidhamma method: kāya has no body component, all mental aggregates
all
+§4.1 – *10.2. Analysis According To Abhidhamma
♦ tattha katamo passaddhisambojjhaṅgo? yā
Therein what is calmness-awakening-factor? That which
vedanākkhandhassa
of the aggregate of feeling,
saññākkhandhassa
of the aggregate of perception,
saṅkhārakkhandhassa
of the aggregate of volitional activities,
viññāṇakkhandhassa passaddhi
of the aggregate of consciousness is calmness,
paṭippassaddhi passambhanā paṭippassambhanā
serenity, being calm, being serene,
paṭippassambhitattaṃ passaddhisambojjhaṅgo —
state of being serene, calmness-awakening-factor.
ayaṃ vuccati “passaddhisambojjhaṅgo”.
This is called calmness-awakening-factor. (5)
❧
+3 – * 6 ayatana (sense bases)
all
+3.1 – sutta method: from context body is clearly anatomical
vibhaṅgapāḷi
The Book of Analysis
♦ 2. āyatanavibhaṅgo
2. Analysis Of The Sense-bases
♦ 1. suttantabhājanīyaṃ
2.1. Analysis According To The Discourses
♦ 154. dvādasāyatanāni — cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ.
The twelve sense-bases are: The eye sense-base, visible sense-base, ear sense-base, audible sense-base, nose sense-base, odorous sense-base, tongue sense-base, sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base.
♦ cakkhuṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. rūpā aniccā dukkhā anattā vipariṇāmadhammā. sotaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. saddā aniccā dukkhā anattā vipariṇāmadhammā. ghānaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. gandhā aniccā dukkhā anattā vipariṇāmadhammā. jivhā aniccā dukkhā anattā vipariṇāmadhammā. rasā aniccā dukkhā anattā vipariṇāmadhammā. kāyo anicco dukkho anattā vipariṇāmadhammo. phoṭṭhabbā aniccā dukkhā anattā vipariṇāmadhammā. mano anicco dukkho anattā vipariṇāmadhammo. dhammā aniccā dukkhā anattā vipariṇāmadhammā.
The eye is impermanent, suffering, without soul, a changeable thing; visible (objects) are impermanent, suffering, without soul, changeable things. The ear is impermanent, suffering, without soul, a changeable thing; audible (objects) are impermanent, suffering, without soul, changeable things. The nose is impermanent, suffering, without soul, a changeable thing; odorous (objects) are impermanent, suffering, without soul, changeable things. The tongue is impermanent, suffering, without soul, a changeable thing; sapid (objects) are impermanent, suffering, without soul, changeable things. The body is impermanent, suffering, without soul, a changeable thing; tangible (objects) are impermanent, suffering, without soul, changeable things. The mind is impermanent, suffering, without soul, a changeable thing; ideational (objects) are impermanent, suffering, without soul, changeable things.
♦ suttantabhājanīyaṃ.
(Here Ends) Analysis According To The Discourses
+3.2 – Abhidhamma method: agrees with sutta method, kāya is anatomical body
♦ 160. tattha katamaṃ kāyāyatanaṃ? yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena kāyena anidassanena sappaṭighena phoṭṭhabbaṃ anidassanaṃ sappaṭighaṃ phusi vā phusati vā phusissati vā phuse vā, kāyopeso kāyāyatanampetaṃ kāyadhātupesā kāyindriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. idaṃ vuccati “kāyāyatanaṃ”.
Therein what is body sense-base? That body which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent; by means of which invisible impingent body (one) touched, touches, will touch or may touch invisible impingent tangible (object); this is body; this is body sense-base; this is body element;
this is faculty of body; this is a world; this is a door; this is an ocean; this is lucence; this is a field; this is a basis; this is the near shore; this is an empty village. This is called body sense-base. (5)
+5 – Kāya context when it’s not a physical body
all
+3.3 – AN 4.87 body contact 8 liberations
“kathañ-ca, bhikkhave,
“And-how, monks,
puggalo samaṇa-padumo hoti?
{is a} person (an) ascetic-red-lotus ****?
idha, bhikkhave, bhikkhu
Here, monks, (a) monk,
āsavānaṃ khayā
asinine-inclinations destroyed,
an-āsavaṃ
free-of-asininity,
ceto-vimuttiṃ
mental-liberation,
paññā-vimuttiṃ
discernment-liberation,
diṭṭheva dhamme sayaṃ
having-seen dhamma himself,
abhiññā sacchikatvā
higher-knowledge {having}-realized,
upasampajja viharati,
(he) enters (and) dwells (thus).
aṭṭha ca vimokkhe
{And the} eight ** liberations
kāyena phusitvā viharati.
(with his) body (he) contacts (and) dwells.
evaṃ kho, bhikkhave,
Thus indeed, monks,
puggalo samaṇapadumo hoti.
{is a} person (an) ascetic-red-lotus ****.
+10 – misc.
all
+§3.1 – 🔬vedana
by default vedana/experienced-sensations,
feelings, originate from the physical
Article on mind body connection by Peter Harvey.
100 – commentary
+999 – Bookmarks of interest
all
+999.9 – TOC permalinks
kāya 1 – Kāya (the body)
kāya 2 – Kāya (flesh and blood anatomical body)
kāya 3 – EBT Kāya is physical body in 4 jhānas context
kāya 3.1 – main pāḷi EBT suttas
kāya 3.2 – Āgama sutras
kāya 3.3 – KN Ps 16 APS step 3 “entire body he experiences”
kāya 3.4 – KN nettip-pakaraṇa, rūpa and nāma kāya
kāya 4 – LBT Kāya is often physical body in 4 jhānas context
kāya 4.1 – aṭṭhakathā (commentaries) AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!
kāya 4.2 – Kāya in the Theravada Abhidhamma
kāya 4.2.1 – Abhidhamma vibhaṅga “sutta method” vs. “abhidhamma method”
kāya 4.2.2 – 7sb: passaddhi (pacification) awakening factor, Bojjhaṅga vibhaṅga is physical body
kāya 5 – Kāya context when it’s not a physical body
kāya 10 – misc.
kāya 100 – commentary
kāya 999 – Bookmarks of interest
kāya 999.9 – TOC permalinks
+2.1 – DN 2 (B.Sujato trans.)
all
| (1, 2, 3) Tassime pañca nīvaraṇe pahīne attani samanupassato | (1, 2, 3) Seeing that the hindrances have been given up in them, | |
| pāmojjaṃ jāyati, | joy springs up. | |
| (4) pa-muditassa pīti jāyati, | (4) Being joyful, rapture springs up. | |
| (5) pīti-manassa kāyo passambhati, | (5) When the mind is full of rapture, the body becomes tranquil. | |
| Passaddha-kāyo sukhaṃ vedeti, | When the body is tranquil, they feel bliss. | |
| (6) sukhino cittaṃ samādhiyati. | (6) And when blissful, the mind becomes immersed. |
(STED first jhana formula)
So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, [with vitakka & vicara].
+§1.1 – (first jhana simile)
So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
§1.2 – (remaining 3 jhanas and similes complete samadhi-sambojjhanga)
§1.3 – (6 abhiñña and similes would represent #7 upekkha-sam-bojjhanga accomplishing super powers and arahantship)
+3.2 – Āgama sutras
SA 484🔗 body means corporeal body; jhāna involves whole-body awareness
(SA 484 is from Sarvastivada EBT school.
Comments and english translation of key chinese phrases are from Dr. William Chu)
•阿難尊者問:「什麼是極樂？」尊者跋陀羅回答說：「……阿難！有眾生離欲而產生喜樂，處處潤澤，處處敷悅，舉身充滿，無不滿處」
•SA 484: Ananda: “What constitutes a superior pleasure?” …“Ananda, from seclusion, some beings give rise to happiness and pleasure. Such [happiness and pleasure] pervade everywhere, nourish everywhere, and envelop and delight everywhere—the whole body is filled to the brim with them; the body is replete with them everywhere.”
{this phrase is from the standard EBT first jhāna formula}
123b28 離生喜樂
happiness and pleasure born of seclusion
The expression "lisheng xile" (happiness and pleasure born of
seclusion) is an exclusive reference to the first jhana {corresponding to Pīti sukha,
seclusion -> viveka}.
This passage is indubitably about jhanas,
and indubitably about whole body being pervaded by piti-suka.
Moreover, the expression "jushen" (whole body) makes it expressly about the corporeal body,
rather than any metaphorical body/entity.
+3.3 – KN Ps 16 APS step 3 “entire body he experiences”
all
♦ 170. kathaṃ “sabbakāyapaṭisaṃvedī
42. (§48). “`Experiencing the whole body,’
assasissāmī”ti sikkhati,
I shall breathe in, thus he trains himself;
“sabbakāyapaṭisaṃvedī
`experiencing the whole body,’
passasissāmī”ti sikkhati?
I shall breathe out, thus he trains himself.”
kāyoti dve kāyā —
“Body”: There are two bodies—
nāma-kāyo ca rūpa-kāyo ca.
the mentality-body and the materiality-body.
+§1.4 – nāma kāya
katamo nāma-kāyo?
What is the mentality body?
vedanā, saññā, cetanā,
Feeling, perception, volition,
phasso, manasikāro,
sense-impression, attention,
nāmañ-ca nāma-kāyo ca,
mentality and the mentality-body—
ye ca vuccanti citta-saṅkhārā —
and those (things) which are called the mental formations—
ayaṃ nāmakāyo.
this is the mentality-body. 176
+§1.5 – rūpa kāya
katamo rūpa-kāyo?
What is materialiy body?
cattāro ca mahā-bhūtā,
The four great primaries
catunnañ-ca mahā-bhūtānaṃ upādāya-rūpaṃ,
and the materiality derived from the four great primaries—
assāso ca passāso ca,
in-breath and out-breath and
nimittañ-ca upanibandhanā,
the sign for the binding (of mindfulness)—
ye ca vuccanti kāya-saṅkhārā —
and those (things) which are called the bodily formations—
ayaṃ rūpa-kāyo.
this is the materiality-body.177
+2.2 – *16 APS step 4 “calming bodily fabricaitons”
all
♦ 171. kathaṃ “passambhayaṃ kāyasaṅkhāraṃ
59. (§51). “`Calming the bodily formation,
+§2.1 – * 1. the typical calming of the breath
assasissāmī”ti sikkhati,
I shall breathe in,’ thus he trains himself;
“passambhayaṃ kāyasaṅkhāraṃ
`calming the bodily formation, I shall breathe out,’
passasissāmī”ti sikkhati?
thus he trains himself.”
katamo kāyasaṅkhāro?
“Bodily-formation”:
dīghaṃ assāsā kāyikā.
long in-breaths, these things are bodily properties;
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.
being bound up with the body they are bodily formations.180
te kāyasaṅkhāre passambhento nirodhento
He trains himself by calming, causing to cease,
vūpasamento sikkhati.
pacifying, those bodily formations.
dīghaṃ passāsā kāyikā.
long out-breaths, …
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.
…
te kāyasaṅkhāre passambhento nirodhento
…
vūpasamento sikkhati.
…
rassaṃ assāsā rassaṃ passāsā.
short in breaths, short out-breaths,
+§2.2 – * 2. This seems to include “kaya” from step 16 APS step 3!
sabbakāyapaṭisaṃvedī assāsā
breathing in experiencing the whole body,
sabbakāyapaṭisaṃvedī passāsā
breathing out experiencing the whole body—
kāyikā.
these things are bodily properties;
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.
being bound up with the body they are bodily formations.180
te kāyasaṅkhāre passambhento nirodhento
He trains himself by calming, causing to cease,
vūpasamento sikkhati.
pacifying, those bodily formations.
+§2.3 – * 3. Body shaking, trembling, posture tweaking
♦ yathārūpehi kāyasaṅkhārehi yā kāyassa
Such bodily formations whereby there is
ā-namanā
bending backward,
vi-namanā
sideways,
san-namanā
all ways,
pa-ṇamanā
forward,
iñjanā
shaking,
phandanā
trembling,
calanā
pakampanā —
moving of the body—
+§2.4 – repeating formula, after shaking stops
passambhayaṃ kāyasaṅkhāraṃ
“`calming the bodily formation,
assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. yathārūpehi kāyasaṅkhārehi yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā aniñjanā aphandanā acalanā akampanā santaṃ sukhumaṃ
I shall breathe in,’ thus he trains himself;
passambhayaṃ kāyasaṅkhāraṃ
‘calming the bodily formation,
assasissāmīti sikkhati,
passambhayaṃ kāyasaṅkhāraṃ
I shall breathe out,’ thus he trains himself.”
passasissāmīti sikkhati.
Such bodily formations whereby there is no bending
backward, sideways, all ways, forward, shaking, trembling,
moving of the body—”`Calming the quiet and subtle bodily
formation, I shall breathe in,’ thus he trains himself;
‘calming the quiet and subtle bodily formation,
I shall breathe out,’ thus he trains himself.
❧
+3.4 – KN nettip-pakaraṇa, rūpa and nāma kāya
all
Khuddaka Nikāya, nettippakaraṇapāḷi, 4. paṭiniddesavāro,
14. adhiṭṭhānahāravibhaṅgo
For context, this section is defining some key dhamma terms like dukkha,
magga, samāpatti, kāya, rūpa, etc. Kāya here is defined in isolation,
not as part of 16 APS or part of ayatana.
♦ “kāyo”ti ekattatā.
Body …
tattha katamo kāyo?
here what is body?
nāma-kāyo rūpa-kāyo ca.
Mentality-body (and) materiality-body.
+§2.5 – physical body
tattha katamo rūpakāyo?
What is materialiy body?
kesā lomā nakhā dantā taco,
Head-hairs, body-hairs, nails, teeth, skin,
maṃsaṃ nhāru aṭṭhi aṭṭhi-miñjaṃ vakkaṃ,
flesh, tendons, bones, bone-marrow, kidneys,
hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ,
heart, liver, pleura, spleen, lungs,
antaṃ antaguṇaṃ udariyaṃ karīsaṃ,
Large-intestines, small-intestines, stomach, feces,
pittaṃ semhaṃ pubbo lohitaṃ sedo medo,
bile, phelgm, pus, blood, sweat, fat,
assu vasā kheḷo siṅghāṇikā lasikā muttaṃ
tears, skin-oil, saliva, mucous, fluid-in-the-joints, urine,
matthaluṅgan ti
brain.
— ayaṃ rūpa-kāyo.
this is the materiality-body.
+§2.6 – body of mental things
nāmakāyo nāma
Mentality-body (is comprised of) mentality,
vedanā saññā
feelings, perception
cetanā cittaṃ
intention, mind,
phasso manasikāroti —
contact, attention -
ayaṃ nāmakāyoti.
ayaṃ vemattatā.
this is mentality body
❧
+4 – LBT Kāya is often physical body in 4 jhānas context
all
+4.1 – aṭṭhakathā (commentaries) AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!
AN-a 5, 1. paṭhamapaṇṇāsakaṃ, 3. pañcaṅgikavaggo, 8. pañcaṅgikasuttavaṇṇanā, para. 1 ⇒
(geoff shatz trans.)
imameva kāyan-ti imaṃ karajakāyaṃ.
“This very body:” this body born of action [i.e. born of kamma].
Abhisandetī-ti temeti sneheti,
“He drenches:” he moistens,
sabbattha pavatta-pīti-sukhaṃ karoti.
he extends joy and pleasure everywhere.
Parisandetī-ti samantato sandeti.
“Steeps:” to flow all over.
Paripūretī-ti vāyunā bhastaṃ viya pūreti.
“Fills:” like filling a bellows with air.
Parippharatī-ti samantato phusati.
“Permeates:” to touch all over.
sabbāvato kāyassāti assa bhikkhuno
“His whole body:” in this monk’s body,
sabbakoṭṭhāsavato kāyassa kiñci upādinnakasantatipavattiṭṭhāne
with all its parts, in the place where acquired [material] continuity occurs there is not even the smallest part consisting of
Chavi-maṃsa-lohit-ānugataṃ
skin, flesh, and blood
aṇumattampi ṭhānaṃ paṭhamaj-jhāna-sukhena a-phuṭaṃ nāma na hoti.
that is not-permeated with the pleasure of the first-jhāna.
4.2 – Kāya in the Theravada Abhidhamma
+§2.1 – Abhidhamma vibhaṅga “sutta method” vs. “abhidhamma method”
In this book, core EBT concepts are each analyzed in 2 ways First,
the “sutta method” quotes pali directly from EBT pali text.
Then, the “abhidhamma method” examines the concept from the Abhidhamma point of view,
which is usually much more detailed and adds concepts that are not in EBT.
+§2.2 – 7sb: passaddhi (pacification) awakening factor, Bojjhaṅga vibhaṅga is physical body
In the 7 awakening factors, the sutta method under calmness awakening factor as a mental and physical part.
Under Abhidhamma method, they drop out physical part and make it all mental.
+2.3 – sutta method: tranquility has body and mind components
all
+§3.1 – vibhaṅga pāḷi 10. bojjhaṅgavibhaṅgo 1. suttantabhājanīyaṃ
♦ āraddha-vīriyassa
For him of strenuous energy
uppajjati pīti nir-āmisā —
there arises rapture that is not worldly.
ayaṃ vuccati “pīti-sambojjhaṅgo”.
This is called rapture-awakening-factor. (4)
♦ pīti-manassa kāyopi passambhati,
For him of raptureful mind the body becomes calm,
cittampi passambhati —
also consciousness becomes calm.
ayaṃ vuccati “passaddhisambojjhaṅgo”.
This is called calmness-awakening-factor. (5)
♦ passaddha-kāyassa sukhino
For him of calm-body and pleasure,
cittaṃ samādhiyati —
consciousness is in samādhi.
ayaṃ vuccati “samādhisambojjhaṅgo” .
This is called samādhi-awakening-factor. (6)
♦ tattha katamo passaddhisambojjhaṅgo?
Therein what is calmness-awakening-factor?
atthi kāya-passaddhi,
There is calmness of the body;
atthi citta-passaddhi .
there is calmness of consciousness.
yadapi kāya-passaddhi
That which is calmness of body,
tadapi passaddhi-sambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.
that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also.
yadapi citta-passaddhi
That which is calmness of consciousness;
tadapi passaddhi-sambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.
that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also. (5)
+2.4 – Abhidhamma method: kāya has no body component, all mental aggregates
all
+§4.1 – *10.2. Analysis According To Abhidhamma
♦ tattha katamo passaddhisambojjhaṅgo? yā
Therein what is calmness-awakening-factor? That which
vedanākkhandhassa
of the aggregate of feeling,
saññākkhandhassa
of the aggregate of perception,
saṅkhārakkhandhassa
of the aggregate of volitional activities,
viññāṇakkhandhassa passaddhi
of the aggregate of consciousness is calmness,
paṭippassaddhi passambhanā paṭippassambhanā
serenity, being calm, being serene,
paṭippassambhitattaṃ passaddhisambojjhaṅgo —
state of being serene, calmness-awakening-factor.
ayaṃ vuccati “passaddhisambojjhaṅgo”.
This is called calmness-awakening-factor. (5)
❧
+3 – * 6 ayatana (sense bases)
all
+3.1 – sutta method: from context body is clearly anatomical
vibhaṅgapāḷi
The Book of Analysis
♦ 2. āyatanavibhaṅgo
2. Analysis Of The Sense-bases
♦ 1. suttantabhājanīyaṃ
2.1. Analysis According To The Discourses
♦ 154. dvādasāyatanāni — cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ.
The twelve sense-bases are: The eye sense-base, visible sense-base, ear sense-base, audible sense-base, nose sense-base, odorous sense-base, tongue sense-base, sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base.
♦ cakkhuṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. rūpā aniccā dukkhā anattā vipariṇāmadhammā. sotaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. saddā aniccā dukkhā anattā vipariṇāmadhammā. ghānaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. gandhā aniccā dukkhā anattā vipariṇāmadhammā. jivhā aniccā dukkhā anattā vipariṇāmadhammā. rasā aniccā dukkhā anattā vipariṇāmadhammā. kāyo anicco dukkho anattā vipariṇāmadhammo. phoṭṭhabbā aniccā dukkhā anattā vipariṇāmadhammā. mano anicco dukkho anattā vipariṇāmadhammo. dhammā aniccā dukkhā anattā vipariṇāmadhammā.
The eye is impermanent, suffering, without soul, a changeable thing; visible (objects) are impermanent, suffering, without soul, changeable things. The ear is impermanent, suffering, without soul, a changeable thing; audible (objects) are impermanent, suffering, without soul, changeable things. The nose is impermanent, suffering, without soul, a changeable thing; odorous (objects) are impermanent, suffering, without soul, changeable things. The tongue is impermanent, suffering, without soul, a changeable thing; sapid (objects) are impermanent, suffering, without soul, changeable things. The body is impermanent, suffering, without soul, a changeable thing; tangible (objects) are impermanent, suffering, without soul, changeable things. The mind is impermanent, suffering, without soul, a changeable thing; ideational (objects) are impermanent, suffering, without soul, changeable things.
♦ suttantabhājanīyaṃ.
(Here Ends) Analysis According To The Discourses
+3.2 – Abhidhamma method: agrees with sutta method, kāya is anatomical body
♦ 160. tattha katamaṃ kāyāyatanaṃ? yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena kāyena anidassanena sappaṭighena phoṭṭhabbaṃ anidassanaṃ sappaṭighaṃ phusi vā phusati vā phusissati vā phuse vā, kāyopeso kāyāyatanampetaṃ kāyadhātupesā kāyindriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. idaṃ vuccati “kāyāyatanaṃ”.
Therein what is body sense-base? That body which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent; by means of which invisible impingent body (one) touched, touches, will touch or may touch invisible impingent tangible (object); this is body; this is body sense-base; this is body element;
this is faculty of body; this is a world; this is a door; this is an ocean; this is lucence; this is a field; this is a basis; this is the near shore; this is an empty village. This is called body sense-base. (5)
+5 – Kāya context when it’s not a physical body
all
+3.3 – AN 4.87 body contact 8 liberations
“kathañ-ca, bhikkhave,
“And-how, monks,
puggalo samaṇa-padumo hoti?
{is a} person (an) ascetic-red-lotus ****?
idha, bhikkhave, bhikkhu
Here, monks, (a) monk,
āsavānaṃ khayā
asinine-inclinations destroyed,
an-āsavaṃ
free-of-asininity,
ceto-vimuttiṃ
mental-liberation,
paññā-vimuttiṃ
discernment-liberation,
diṭṭheva dhamme sayaṃ
having-seen dhamma himself,
abhiññā sacchikatvā
higher-knowledge {having}-realized,
upasampajja viharati,
(he) enters (and) dwells (thus).
aṭṭha ca vimokkhe
{And the} eight ** liberations
kāyena phusitvā viharati.
(with his) body (he) contacts (and) dwells.
evaṃ kho, bhikkhave,
Thus indeed, monks,
puggalo samaṇapadumo hoti.
{is a} person (an) ascetic-red-lotus ****.
+10 – misc.
all
+§3.1 – 🔬vedana
by default vedana/experienced-sensations,
feelings, originate from the physical
Article on mind body connection by Peter Harvey.
100 – commentary
+999 – Bookmarks of interest
all
+999.9 – TOC permalinks
kāya 1 – Kāya (the body)
kāya 2 – Kāya (flesh and blood anatomical body)
kāya 3 – EBT Kāya is physical body in 4 jhānas context
kāya 3.1 – main pāḷi EBT suttas
kāya 3.2 – Āgama sutras
kāya 3.3 – KN Ps 16 APS step 3 “entire body he experiences”
kāya 3.4 – KN nettip-pakaraṇa, rūpa and nāma kāya
kāya 4 – LBT Kāya is often physical body in 4 jhānas context
kāya 4.1 – aṭṭhakathā (commentaries) AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!
kāya 4.2 – Kāya in the Theravada Abhidhamma
kāya 4.2.1 – Abhidhamma vibhaṅga “sutta method” vs. “abhidhamma method”
kāya 4.2.2 – 7sb: passaddhi (pacification) awakening factor, Bojjhaṅga vibhaṅga is physical body
kāya 5 – Kāya context when it’s not a physical body
kāya 10 – misc.
kāya 100 – commentary
kāya 999 – Bookmarks of interest
kāya 999.9 – TOC permalinks
So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, [with vitakka & vicara].
+§1.1 – (first jhana simile)
So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
§1.2 – (remaining 3 jhanas and similes complete samadhi-sambojjhanga)
§1.3 – (6 abhiñña and similes would represent #7 upekkha-sam-bojjhanga accomplishing super powers and arahantship)
+3.2 – Āgama sutras
SA 484🔗 body means corporeal body; jhāna involves whole-body awareness
(SA 484 is from Sarvastivada EBT school.
Comments and english translation of key chinese phrases are from Dr. William Chu)
•阿難尊者問:「什麼是極樂？」尊者跋陀羅回答說：「……阿難！有眾生離欲而產生喜樂，處處潤澤，處處敷悅，舉身充滿，無不滿處」
•SA 484: Ananda: “What constitutes a superior pleasure?” …“Ananda, from seclusion, some beings give rise to happiness and pleasure. Such [happiness and pleasure] pervade everywhere, nourish everywhere, and envelop and delight everywhere—the whole body is filled to the brim with them; the body is replete with them everywhere.”
{this phrase is from the standard EBT first jhāna formula}
123b28 離生喜樂
happiness and pleasure born of seclusion
The expression "lisheng xile" (happiness and pleasure born of
seclusion) is an exclusive reference to the first jhana {corresponding to Pīti sukha,
seclusion -> viveka}.
This passage is indubitably about jhanas,
and indubitably about whole body being pervaded by piti-suka.
Moreover, the expression "jushen" (whole body) makes it expressly about the corporeal body,
rather than any metaphorical body/entity.
+3.3 – KN Ps 16 APS step 3 “entire body he experiences”
all
♦ 170. kathaṃ “sabbakāyapaṭisaṃvedī
42. (§48). “`Experiencing the whole body,’
assasissāmī”ti sikkhati,
I shall breathe in, thus he trains himself;
“sabbakāyapaṭisaṃvedī
`experiencing the whole body,’
passasissāmī”ti sikkhati?
I shall breathe out, thus he trains himself.”
kāyoti dve kāyā —
“Body”: There are two bodies—
nāma-kāyo ca rūpa-kāyo ca.
the mentality-body and the materiality-body.
+§1.4 – nāma kāya
katamo nāma-kāyo?
What is the mentality body?
vedanā, saññā, cetanā,
Feeling, perception, volition,
phasso, manasikāro,
sense-impression, attention,
nāmañ-ca nāma-kāyo ca,
mentality and the mentality-body—
ye ca vuccanti citta-saṅkhārā —
and those (things) which are called the mental formations—
ayaṃ nāmakāyo.
this is the mentality-body. 176
+§1.5 – rūpa kāya
katamo rūpa-kāyo?
What is materialiy body?
cattāro ca mahā-bhūtā,
The four great primaries
catunnañ-ca mahā-bhūtānaṃ upādāya-rūpaṃ,
and the materiality derived from the four great primaries—
assāso ca passāso ca,
in-breath and out-breath and
nimittañ-ca upanibandhanā,
the sign for the binding (of mindfulness)—
ye ca vuccanti kāya-saṅkhārā —
and those (things) which are called the bodily formations—
ayaṃ rūpa-kāyo.
this is the materiality-body.177
+2.2 – *16 APS step 4 “calming bodily fabricaitons”
all
♦ 171. kathaṃ “passambhayaṃ kāyasaṅkhāraṃ
59. (§51). “`Calming the bodily formation,
+§2.1 – * 1. the typical calming of the breath
assasissāmī”ti sikkhati,
I shall breathe in,’ thus he trains himself;
“passambhayaṃ kāyasaṅkhāraṃ
`calming the bodily formation, I shall breathe out,’
passasissāmī”ti sikkhati?
thus he trains himself.”
katamo kāyasaṅkhāro?
“Bodily-formation”:
dīghaṃ assāsā kāyikā.
long in-breaths, these things are bodily properties;
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.
being bound up with the body they are bodily formations.180
te kāyasaṅkhāre passambhento nirodhento
He trains himself by calming, causing to cease,
vūpasamento sikkhati.
pacifying, those bodily formations.
dīghaṃ passāsā kāyikā.
long out-breaths, …
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.
…
te kāyasaṅkhāre passambhento nirodhento
…
vūpasamento sikkhati.
…
rassaṃ assāsā rassaṃ passāsā.
short in breaths, short out-breaths,
+§2.2 – * 2. This seems to include “kaya” from step 16 APS step 3!
sabbakāyapaṭisaṃvedī assāsā
breathing in experiencing the whole body,
sabbakāyapaṭisaṃvedī passāsā
breathing out experiencing the whole body—
kāyikā.
these things are bodily properties;
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.
being bound up with the body they are bodily formations.180
te kāyasaṅkhāre passambhento nirodhento
He trains himself by calming, causing to cease,
vūpasamento sikkhati.
pacifying, those bodily formations.
+§2.3 – * 3. Body shaking, trembling, posture tweaking
♦ yathārūpehi kāyasaṅkhārehi yā kāyassa
Such bodily formations whereby there is
ā-namanā
bending backward,
vi-namanā
sideways,
san-namanā
all ways,
pa-ṇamanā
forward,
iñjanā
shaking,
phandanā
trembling,
calanā
pakampanā —
moving of the body—
+§2.4 – repeating formula, after shaking stops
passambhayaṃ kāyasaṅkhāraṃ
“`calming the bodily formation,
assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. yathārūpehi kāyasaṅkhārehi yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā aniñjanā aphandanā acalanā akampanā santaṃ sukhumaṃ
I shall breathe in,’ thus he trains himself;
passambhayaṃ kāyasaṅkhāraṃ
‘calming the bodily formation,
assasissāmīti sikkhati,
passambhayaṃ kāyasaṅkhāraṃ
I shall breathe out,’ thus he trains himself.”
passasissāmīti sikkhati.
Such bodily formations whereby there is no bending
backward, sideways, all ways, forward, shaking, trembling,
moving of the body—”`Calming the quiet and subtle bodily
formation, I shall breathe in,’ thus he trains himself;
‘calming the quiet and subtle bodily formation,
I shall breathe out,’ thus he trains himself.
❧
+3.4 – KN nettip-pakaraṇa, rūpa and nāma kāya
all
Khuddaka Nikāya, nettippakaraṇapāḷi, 4. paṭiniddesavāro,
14. adhiṭṭhānahāravibhaṅgo
For context, this section is defining some key dhamma terms like dukkha,
magga, samāpatti, kāya, rūpa, etc. Kāya here is defined in isolation,
not as part of 16 APS or part of ayatana.
♦ “kāyo”ti ekattatā.
Body …
tattha katamo kāyo?
here what is body?
nāma-kāyo rūpa-kāyo ca.
Mentality-body (and) materiality-body.
+§2.5 – physical body
tattha katamo rūpakāyo?
What is materialiy body?
kesā lomā nakhā dantā taco,
Head-hairs, body-hairs, nails, teeth, skin,
maṃsaṃ nhāru aṭṭhi aṭṭhi-miñjaṃ vakkaṃ,
flesh, tendons, bones, bone-marrow, kidneys,
hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ,
heart, liver, pleura, spleen, lungs,
antaṃ antaguṇaṃ udariyaṃ karīsaṃ,
Large-intestines, small-intestines, stomach, feces,
pittaṃ semhaṃ pubbo lohitaṃ sedo medo,
bile, phelgm, pus, blood, sweat, fat,
assu vasā kheḷo siṅghāṇikā lasikā muttaṃ
tears, skin-oil, saliva, mucous, fluid-in-the-joints, urine,
matthaluṅgan ti
brain.
— ayaṃ rūpa-kāyo.
this is the materiality-body.
+§2.6 – body of mental things
nāmakāyo nāma
Mentality-body (is comprised of) mentality,
vedanā saññā
feelings, perception
cetanā cittaṃ
intention, mind,
phasso manasikāroti —
contact, attention -
ayaṃ nāmakāyoti.
ayaṃ vemattatā.
this is mentality body
❧
+4 – LBT Kāya is often physical body in 4 jhānas context
all
+4.1 – aṭṭhakathā (commentaries) AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!
AN-a 5, 1. paṭhamapaṇṇāsakaṃ, 3. pañcaṅgikavaggo, 8. pañcaṅgikasuttavaṇṇanā, para. 1 ⇒
(geoff shatz trans.)
imameva kāyan-ti imaṃ karajakāyaṃ.
“This very body:” this body born of action [i.e. born of kamma].
Abhisandetī-ti temeti sneheti,
“He drenches:” he moistens,
sabbattha pavatta-pīti-sukhaṃ karoti.
he extends joy and pleasure everywhere.
Parisandetī-ti samantato sandeti.
“Steeps:” to flow all over.
Paripūretī-ti vāyunā bhastaṃ viya pūreti.
“Fills:” like filling a bellows with air.
Parippharatī-ti samantato phusati.
“Permeates:” to touch all over.
sabbāvato kāyassāti assa bhikkhuno
“His whole body:” in this monk’s body,
sabbakoṭṭhāsavato kāyassa kiñci upādinnakasantatipavattiṭṭhāne
with all its parts, in the place where acquired [material] continuity occurs there is not even the smallest part consisting of
Chavi-maṃsa-lohit-ānugataṃ
skin, flesh, and blood
aṇumattampi ṭhānaṃ paṭhamaj-jhāna-sukhena a-phuṭaṃ nāma na hoti.
that is not-permeated with the pleasure of the first-jhāna.
4.2 – Kāya in the Theravada Abhidhamma
+§2.1 – Abhidhamma vibhaṅga “sutta method” vs. “abhidhamma method”
In this book, core EBT concepts are each analyzed in 2 ways First,
the “sutta method” quotes pali directly from EBT pali text.
Then, the “abhidhamma method” examines the concept from the Abhidhamma point of view,
which is usually much more detailed and adds concepts that are not in EBT.
+§2.2 – 7sb: passaddhi (pacification) awakening factor, Bojjhaṅga vibhaṅga is physical body
In the 7 awakening factors, the sutta method under calmness awakening factor as a mental and physical part.
Under Abhidhamma method, they drop out physical part and make it all mental.
+2.3 – sutta method: tranquility has body and mind components
all
+§3.1 – vibhaṅga pāḷi 10. bojjhaṅgavibhaṅgo 1. suttantabhājanīyaṃ
♦ āraddha-vīriyassa
For him of strenuous energy
uppajjati pīti nir-āmisā —
there arises rapture that is not worldly.
ayaṃ vuccati “pīti-sambojjhaṅgo”.
This is called rapture-awakening-factor. (4)
♦ pīti-manassa kāyopi passambhati,
For him of raptureful mind the body becomes calm,
cittampi passambhati —
also consciousness becomes calm.
ayaṃ vuccati “passaddhisambojjhaṅgo”.
This is called calmness-awakening-factor. (5)
♦ passaddha-kāyassa sukhino
For him of calm-body and pleasure,
cittaṃ samādhiyati —
consciousness is in samādhi.
ayaṃ vuccati “samādhisambojjhaṅgo” .
This is called samādhi-awakening-factor. (6)
♦ tattha katamo passaddhisambojjhaṅgo?
Therein what is calmness-awakening-factor?
atthi kāya-passaddhi,
There is calmness of the body;
atthi citta-passaddhi .
there is calmness of consciousness.
yadapi kāya-passaddhi
That which is calmness of body,
tadapi passaddhi-sambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.
that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also.
yadapi citta-passaddhi
That which is calmness of consciousness;
tadapi passaddhi-sambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.
that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also. (5)
+2.4 – Abhidhamma method: kāya has no body component, all mental aggregates
all
+§4.1 – *10.2. Analysis According To Abhidhamma
♦ tattha katamo passaddhisambojjhaṅgo? yā
Therein what is calmness-awakening-factor? That which
vedanākkhandhassa
of the aggregate of feeling,
saññākkhandhassa
of the aggregate of perception,
saṅkhārakkhandhassa
of the aggregate of volitional activities,
viññāṇakkhandhassa passaddhi
of the aggregate of consciousness is calmness,
paṭippassaddhi passambhanā paṭippassambhanā
serenity, being calm, being serene,
paṭippassambhitattaṃ passaddhisambojjhaṅgo —
state of being serene, calmness-awakening-factor.
ayaṃ vuccati “passaddhisambojjhaṅgo”.
This is called calmness-awakening-factor. (5)
❧
+3 – * 6 ayatana (sense bases)
all
+3.1 – sutta method: from context body is clearly anatomical
vibhaṅgapāḷi
The Book of Analysis
♦ 2. āyatanavibhaṅgo
2. Analysis Of The Sense-bases
♦ 1. suttantabhājanīyaṃ
2.1. Analysis According To The Discourses
♦ 154. dvādasāyatanāni — cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ.
The twelve sense-bases are: The eye sense-base, visible sense-base, ear sense-base, audible sense-base, nose sense-base, odorous sense-base, tongue sense-base, sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base.
♦ cakkhuṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. rūpā aniccā dukkhā anattā vipariṇāmadhammā. sotaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. saddā aniccā dukkhā anattā vipariṇāmadhammā. ghānaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. gandhā aniccā dukkhā anattā vipariṇāmadhammā. jivhā aniccā dukkhā anattā vipariṇāmadhammā. rasā aniccā dukkhā anattā vipariṇāmadhammā. kāyo anicco dukkho anattā vipariṇāmadhammo. phoṭṭhabbā aniccā dukkhā anattā vipariṇāmadhammā. mano anicco dukkho anattā vipariṇāmadhammo. dhammā aniccā dukkhā anattā vipariṇāmadhammā.
The eye is impermanent, suffering, without soul, a changeable thing; visible (objects) are impermanent, suffering, without soul, changeable things. The ear is impermanent, suffering, without soul, a changeable thing; audible (objects) are impermanent, suffering, without soul, changeable things. The nose is impermanent, suffering, without soul, a changeable thing; odorous (objects) are impermanent, suffering, without soul, changeable things. The tongue is impermanent, suffering, without soul, a changeable thing; sapid (objects) are impermanent, suffering, without soul, changeable things. The body is impermanent, suffering, without soul, a changeable thing; tangible (objects) are impermanent, suffering, without soul, changeable things. The mind is impermanent, suffering, without soul, a changeable thing; ideational (objects) are impermanent, suffering, without soul, changeable things.
♦ suttantabhājanīyaṃ.
(Here Ends) Analysis According To The Discourses
+3.2 – Abhidhamma method: agrees with sutta method, kāya is anatomical body
♦ 160. tattha katamaṃ kāyāyatanaṃ? yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena kāyena anidassanena sappaṭighena phoṭṭhabbaṃ anidassanaṃ sappaṭighaṃ phusi vā phusati vā phusissati vā phuse vā, kāyopeso kāyāyatanampetaṃ kāyadhātupesā kāyindriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. idaṃ vuccati “kāyāyatanaṃ”.
Therein what is body sense-base? That body which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent; by means of which invisible impingent body (one) touched, touches, will touch or may touch invisible impingent tangible (object); this is body; this is body sense-base; this is body element;
this is faculty of body; this is a world; this is a door; this is an ocean; this is lucence; this is a field; this is a basis; this is the near shore; this is an empty village. This is called body sense-base. (5)
+5 – Kāya context when it’s not a physical body
all
+3.3 – AN 4.87 body contact 8 liberations
“kathañ-ca, bhikkhave,
“And-how, monks,
puggalo samaṇa-padumo hoti?
{is a} person (an) ascetic-red-lotus ****?
idha, bhikkhave, bhikkhu
Here, monks, (a) monk,
āsavānaṃ khayā
asinine-inclinations destroyed,
an-āsavaṃ
free-of-asininity,
ceto-vimuttiṃ
mental-liberation,
paññā-vimuttiṃ
discernment-liberation,
diṭṭheva dhamme sayaṃ
having-seen dhamma himself,
abhiññā sacchikatvā
higher-knowledge {having}-realized,
upasampajja viharati,
(he) enters (and) dwells (thus).
aṭṭha ca vimokkhe
{And the} eight ** liberations
kāyena phusitvā viharati.
(with his) body (he) contacts (and) dwells.
evaṃ kho, bhikkhave,
Thus indeed, monks,
puggalo samaṇapadumo hoti.
{is a} person (an) ascetic-red-lotus ****.
+10 – misc.
all
+§3.1 – 🔬vedana
by default vedana/experienced-sensations,
feelings, originate from the physical
Article on mind body connection by Peter Harvey.
100 – commentary
+999 – Bookmarks of interest
all
+999.9 – TOC permalinks
kāya 1 – Kāya (the body)
kāya 2 – Kāya (flesh and blood anatomical body)
kāya 3 – EBT Kāya is physical body in 4 jhānas context
kāya 3.1 – main pāḷi EBT suttas
kāya 3.2 – Āgama sutras
kāya 3.3 – KN Ps 16 APS step 3 “entire body he experiences”
kāya 3.4 – KN nettip-pakaraṇa, rūpa and nāma kāya
kāya 4 – LBT Kāya is often physical body in 4 jhānas context
kāya 4.1 – aṭṭhakathā (commentaries) AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!
kāya 4.2 – Kāya in the Theravada Abhidhamma
kāya 4.2.1 – Abhidhamma vibhaṅga “sutta method” vs. “abhidhamma method”
kāya 4.2.2 – 7sb: passaddhi (pacification) awakening factor, Bojjhaṅga vibhaṅga is physical body
kāya 5 – Kāya context when it’s not a physical body
kāya 10 – misc.
kāya 100 – commentary
kāya 999 – Bookmarks of interest
kāya 999.9 – TOC permalinks
| So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. | Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, [with vitakka & vicara]. |
+§1.1 – (first jhana simile)
| So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. | They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. |
§1.2 – (remaining 3 jhanas and similes complete samadhi-sambojjhanga)
§1.3 – (6 abhiñña and similes would represent #7 upekkha-sam-bojjhanga accomplishing super powers and arahantship)
+3.2 – Āgama sutras
SA 484🔗 body means corporeal body; jhāna involves whole-body awareness
(SA 484 is from Sarvastivada EBT school.
Comments and english translation of key chinese phrases are from Dr. William Chu)
| •阿難尊者問:「什麼是極樂？」尊者跋陀羅回答說：「……阿難！有眾生離欲而產生喜樂，處處潤澤，處處敷悅，舉身充滿，無不滿處」 | •SA 484: Ananda: “What constitutes a superior pleasure?” …“Ananda, from seclusion, some beings give rise to happiness and pleasure. Such [happiness and pleasure] pervade everywhere, nourish everywhere, and envelop and delight everywhere—the whole body is filled to the brim with them; the body is replete with them everywhere.” | |
{this phrase is from the standard EBT first jhāna formula}
| 123b28 離生喜樂 | happiness and pleasure born of seclusion | |
The expression "lisheng xile" (happiness and pleasure born of
seclusion) is an exclusive reference to the first jhana {corresponding to Pīti sukha,
seclusion -> viveka}.
This passage is indubitably about jhanas,
and indubitably about whole body being pervaded by piti-suka.
Moreover, the expression "jushen" (whole body) makes it expressly about the corporeal body,
rather than any metaphorical body/entity.
+3.3 – KN Ps 16 APS step 3 “entire body he experiences”
all
| ♦ 170. kathaṃ “sabbakāyapaṭisaṃvedī | 42. (§48). “`Experiencing the whole body,’ | |
| assasissāmī”ti sikkhati, | I shall breathe in, thus he trains himself; | |
| “sabbakāyapaṭisaṃvedī | `experiencing the whole body,’ | |
| passasissāmī”ti sikkhati? | I shall breathe out, thus he trains himself.” | |
| kāyoti dve kāyā — | “Body”: There are two bodies— | |
| nāma-kāyo ca rūpa-kāyo ca. | the mentality-body and the materiality-body. |
+§1.4 – nāma kāya
| katamo nāma-kāyo? | What is the mentality body? | |
| vedanā, saññā, cetanā, | Feeling, perception, volition, | |
| phasso, manasikāro, | sense-impression, attention, | |
| nāmañ-ca nāma-kāyo ca, | mentality and the mentality-body— | |
| ye ca vuccanti citta-saṅkhārā — | and those (things) which are called the mental formations— | |
| ayaṃ nāmakāyo. | this is the mentality-body. 176 |
+§1.5 – rūpa kāya
| katamo rūpa-kāyo? | What is materialiy body? | |
| cattāro ca mahā-bhūtā, | The four great primaries | |
| catunnañ-ca mahā-bhūtānaṃ upādāya-rūpaṃ, | and the materiality derived from the four great primaries— | |
| assāso ca passāso ca, | in-breath and out-breath and | |
| nimittañ-ca upanibandhanā, | the sign for the binding (of mindfulness)— | |
| ye ca vuccanti kāya-saṅkhārā — | and those (things) which are called the bodily formations— | |
| ayaṃ rūpa-kāyo. | this is the materiality-body.177 |
+2.2 – *16 APS step 4 “calming bodily fabricaitons”
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| ♦ 171. kathaṃ “passambhayaṃ kāyasaṅkhāraṃ | 59. (§51). “`Calming the bodily formation, |
+§2.1 – * 1. the typical calming of the breath
| assasissāmī”ti sikkhati, | I shall breathe in,’ thus he trains himself; | |
| “passambhayaṃ kāyasaṅkhāraṃ | `calming the bodily formation, I shall breathe out,’ | |
| passasissāmī”ti sikkhati? | thus he trains himself.” | |
| katamo kāyasaṅkhāro? | “Bodily-formation”: | |
| dīghaṃ assāsā kāyikā. | long in-breaths, these things are bodily properties; | |
| ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. | being bound up with the body they are bodily formations.180 | |
| te kāyasaṅkhāre passambhento nirodhento | He trains himself by calming, causing to cease, | |
| vūpasamento sikkhati. | pacifying, those bodily formations. | |
| dīghaṃ passāsā kāyikā. | long out-breaths, … | |
| ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. | … | |
| te kāyasaṅkhāre passambhento nirodhento | … | |
| vūpasamento sikkhati. | … | |
| rassaṃ assāsā rassaṃ passāsā. | short in breaths, short out-breaths, | |
+§2.2 – * 2. This seems to include “kaya” from step 16 APS step 3!
| sabbakāyapaṭisaṃvedī assāsā | breathing in experiencing the whole body, | |
| sabbakāyapaṭisaṃvedī passāsā | breathing out experiencing the whole body— | |
| kāyikā. | these things are bodily properties; | |
| ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. | being bound up with the body they are bodily formations.180 | |
| te kāyasaṅkhāre passambhento nirodhento | He trains himself by calming, causing to cease, | |
| vūpasamento sikkhati. | pacifying, those bodily formations. |
+§2.3 – * 3. Body shaking, trembling, posture tweaking
| ♦ yathārūpehi kāyasaṅkhārehi yā kāyassa | Such bodily formations whereby there is | |
| ā-namanā | bending backward, | |
| vi-namanā | sideways, | |
| san-namanā | all ways, | |
| pa-ṇamanā | forward, | |
| iñjanā | shaking, | |
| phandanā | trembling, | |
| calanā pakampanā — |
moving of the body— |
+§2.4 – repeating formula, after shaking stops
| passambhayaṃ kāyasaṅkhāraṃ | “`calming the bodily formation, | |
| assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. yathārūpehi kāyasaṅkhārehi yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā aniñjanā aphandanā acalanā akampanā santaṃ sukhumaṃ | I shall breathe in,’ thus he trains himself; | |
| passambhayaṃ kāyasaṅkhāraṃ | ‘calming the bodily formation, | |
| assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ |
I shall breathe out,’ thus he trains himself.” | |
| passasissāmīti sikkhati. | Such bodily formations whereby there is no bending | |
| backward, sideways, all ways, forward, shaking, trembling, | ||
| moving of the body—”`Calming the quiet and subtle bodily | ||
| formation, I shall breathe in,’ thus he trains himself; | ||
| ‘calming the quiet and subtle bodily formation, | ||
| I shall breathe out,’ thus he trains himself. |
❧
+3.4 – KN nettip-pakaraṇa, rūpa and nāma kāya
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Khuddaka Nikāya, nettippakaraṇapāḷi, 4. paṭiniddesavāro,
14. adhiṭṭhānahāravibhaṅgo
For context, this section is defining some key dhamma terms like dukkha,
magga, samāpatti, kāya, rūpa, etc. Kāya here is defined in isolation,
not as part of 16 APS or part of ayatana.
| ♦ “kāyo”ti ekattatā. | Body … | |
| tattha katamo kāyo? | here what is body? | |
| nāma-kāyo rūpa-kāyo ca. | Mentality-body (and) materiality-body. |
+§2.5 – physical body
| tattha katamo rūpakāyo? | What is materialiy body? | |
| kesā lomā nakhā dantā taco, | Head-hairs, body-hairs, nails, teeth, skin, | |
| maṃsaṃ nhāru aṭṭhi aṭṭhi-miñjaṃ vakkaṃ, | flesh, tendons, bones, bone-marrow, kidneys, | |
| hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, | heart, liver, pleura, spleen, lungs, | |
| antaṃ antaguṇaṃ udariyaṃ karīsaṃ, | Large-intestines, small-intestines, stomach, feces, | |
| pittaṃ semhaṃ pubbo lohitaṃ sedo medo, | bile, phelgm, pus, blood, sweat, fat, | |
| assu vasā kheḷo siṅghāṇikā lasikā muttaṃ | tears, skin-oil, saliva, mucous, fluid-in-the-joints, urine, | |
| matthaluṅgan ti | brain. | |
| — ayaṃ rūpa-kāyo. | this is the materiality-body. |
+§2.6 – body of mental things
| nāmakāyo nāma | Mentality-body (is comprised of) mentality, | |
| vedanā saññā | feelings, perception | |
| cetanā cittaṃ | intention, mind, | |
| phasso manasikāroti — | contact, attention - | |
| ayaṃ nāmakāyoti. ayaṃ vemattatā. |
this is mentality body |
❧
+4 – LBT Kāya is often physical body in 4 jhānas context
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+4.1 – aṭṭhakathā (commentaries) AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!
| AN-a 5, 1. paṭhamapaṇṇāsakaṃ, 3. pañcaṅgikavaggo, 8. pañcaṅgikasuttavaṇṇanā, para. 1 ⇒ | (geoff shatz trans.) | |
| imameva kāyan-ti imaṃ karajakāyaṃ. | “This very body:” this body born of action [i.e. born of kamma]. | |
| Abhisandetī-ti temeti sneheti, | “He drenches:” he moistens, | |
| sabbattha pavatta-pīti-sukhaṃ karoti. | he extends joy and pleasure everywhere. | |
| Parisandetī-ti samantato sandeti. | “Steeps:” to flow all over. | |
| Paripūretī-ti vāyunā bhastaṃ viya pūreti. | “Fills:” like filling a bellows with air. | |
| Parippharatī-ti samantato phusati. | “Permeates:” to touch all over. | |
| sabbāvato kāyassāti assa bhikkhuno | “His whole body:” in this monk’s body, | |
| sabbakoṭṭhāsavato kāyassa kiñci upādinnakasantatipavattiṭṭhāne | with all its parts, in the place where acquired [material] continuity occurs there is not even the smallest part consisting of | |
| Chavi-maṃsa-lohit-ānugataṃ | skin, flesh, and blood | |
| aṇumattampi ṭhānaṃ paṭhamaj-jhāna-sukhena a-phuṭaṃ nāma na hoti. | that is not-permeated with the pleasure of the first-jhāna. |
4.2 – Kāya in the Theravada Abhidhamma
+§2.1 – Abhidhamma vibhaṅga “sutta method” vs. “abhidhamma method”
In this book, core EBT concepts are each analyzed in 2 ways First,
the “sutta method” quotes pali directly from EBT pali text.
Then, the “abhidhamma method” examines the concept from the Abhidhamma point of view,
which is usually much more detailed and adds concepts that are not in EBT.
+§2.2 – 7sb: passaddhi (pacification) awakening factor, Bojjhaṅga vibhaṅga is physical body
In the 7 awakening factors, the sutta method under calmness awakening factor as a mental and physical part.
Under Abhidhamma method, they drop out physical part and make it all mental.
+2.3 – sutta method: tranquility has body and mind components
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+§3.1 – vibhaṅga pāḷi 10. bojjhaṅgavibhaṅgo 1. suttantabhājanīyaṃ
| ♦ āraddha-vīriyassa | For him of strenuous energy | |
| uppajjati pīti nir-āmisā — | there arises rapture that is not worldly. | |
| ayaṃ vuccati “pīti-sambojjhaṅgo”. | This is called rapture-awakening-factor. (4) | |
| ♦ pīti-manassa kāyopi passambhati, | For him of raptureful mind the body becomes calm, | |
| cittampi passambhati — | also consciousness becomes calm. | |
| ayaṃ vuccati “passaddhisambojjhaṅgo”. | This is called calmness-awakening-factor. (5) | |
| ♦ passaddha-kāyassa sukhino | For him of calm-body and pleasure, | |
| cittaṃ samādhiyati — | consciousness is in samādhi. | |
| ayaṃ vuccati “samādhisambojjhaṅgo” . | This is called samādhi-awakening-factor. (6) | |
| ♦ tattha katamo passaddhisambojjhaṅgo? | Therein what is calmness-awakening-factor? | |
| atthi kāya-passaddhi, | There is calmness of the body; | |
| atthi citta-passaddhi . | there is calmness of consciousness. | |
| yadapi kāya-passaddhi | That which is calmness of body, | |
| tadapi passaddhi-sambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. | that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also. | |
| yadapi citta-passaddhi | That which is calmness of consciousness; | |
| tadapi passaddhi-sambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. | that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also. (5) | |
+2.4 – Abhidhamma method: kāya has no body component, all mental aggregates
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+§4.1 – *10.2. Analysis According To Abhidhamma
| ♦ tattha katamo passaddhisambojjhaṅgo? yā | Therein what is calmness-awakening-factor? That which | |
| vedanākkhandhassa | of the aggregate of feeling, | |
| saññākkhandhassa | of the aggregate of perception, | |
| saṅkhārakkhandhassa | of the aggregate of volitional activities, | |
| viññāṇakkhandhassa passaddhi | of the aggregate of consciousness is calmness, | |
| paṭippassaddhi passambhanā paṭippassambhanā | serenity, being calm, being serene, | |
| paṭippassambhitattaṃ passaddhisambojjhaṅgo — | state of being serene, calmness-awakening-factor. | |
| ayaṃ vuccati “passaddhisambojjhaṅgo”. | This is called calmness-awakening-factor. (5) |
❧
+3 – * 6 ayatana (sense bases)
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+3.1 – sutta method: from context body is clearly anatomical
| vibhaṅgapāḷi | The Book of Analysis | |
| ♦ 2. āyatanavibhaṅgo | 2. Analysis Of The Sense-bases | |
| ♦ 1. suttantabhājanīyaṃ | 2.1. Analysis According To The Discourses | |
| ♦ 154. dvādasāyatanāni — cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ. | The twelve sense-bases are: The eye sense-base, visible sense-base, ear sense-base, audible sense-base, nose sense-base, odorous sense-base, tongue sense-base, sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base. | |
| ♦ cakkhuṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. rūpā aniccā dukkhā anattā vipariṇāmadhammā. sotaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. saddā aniccā dukkhā anattā vipariṇāmadhammā. ghānaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. gandhā aniccā dukkhā anattā vipariṇāmadhammā. jivhā aniccā dukkhā anattā vipariṇāmadhammā. rasā aniccā dukkhā anattā vipariṇāmadhammā. kāyo anicco dukkho anattā vipariṇāmadhammo. phoṭṭhabbā aniccā dukkhā anattā vipariṇāmadhammā. mano anicco dukkho anattā vipariṇāmadhammo. dhammā aniccā dukkhā anattā vipariṇāmadhammā. | The eye is impermanent, suffering, without soul, a changeable thing; visible (objects) are impermanent, suffering, without soul, changeable things. The ear is impermanent, suffering, without soul, a changeable thing; audible (objects) are impermanent, suffering, without soul, changeable things. The nose is impermanent, suffering, without soul, a changeable thing; odorous (objects) are impermanent, suffering, without soul, changeable things. The tongue is impermanent, suffering, without soul, a changeable thing; sapid (objects) are impermanent, suffering, without soul, changeable things. The body is impermanent, suffering, without soul, a changeable thing; tangible (objects) are impermanent, suffering, without soul, changeable things. The mind is impermanent, suffering, without soul, a changeable thing; ideational (objects) are impermanent, suffering, without soul, changeable things. | |
| ♦ suttantabhājanīyaṃ. | (Here Ends) Analysis According To The Discourses | |
+3.2 – Abhidhamma method: agrees with sutta method, kāya is anatomical body
| ♦ 160. tattha katamaṃ kāyāyatanaṃ? yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena kāyena anidassanena sappaṭighena phoṭṭhabbaṃ anidassanaṃ sappaṭighaṃ phusi vā phusati vā phusissati vā phuse vā, kāyopeso kāyāyatanampetaṃ kāyadhātupesā kāyindriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. idaṃ vuccati “kāyāyatanaṃ”. | Therein what is body sense-base? That body which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent; by means of which invisible impingent body (one) touched, touches, will touch or may touch invisible impingent tangible (object); this is body; this is body sense-base; this is body element; | |
| this is faculty of body; this is a world; this is a door; this is an ocean; this is lucence; this is a field; this is a basis; this is the near shore; this is an empty village. This is called body sense-base. (5) |
+5 – Kāya context when it’s not a physical body
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+3.3 – AN 4.87 body contact 8 liberations
| “kathañ-ca, bhikkhave, | “And-how, monks, | |
| puggalo samaṇa-padumo hoti? | {is a} person (an) ascetic-red-lotus ****? | |
| idha, bhikkhave, bhikkhu | Here, monks, (a) monk, | |
| āsavānaṃ khayā | asinine-inclinations destroyed, | |
| an-āsavaṃ | free-of-asininity, | |
| ceto-vimuttiṃ | mental-liberation, | |
| paññā-vimuttiṃ | discernment-liberation, | |
| diṭṭheva dhamme sayaṃ | having-seen dhamma himself, | |
| abhiññā sacchikatvā | higher-knowledge {having}-realized, | |
| upasampajja viharati, | (he) enters (and) dwells (thus). | |
| aṭṭha ca vimokkhe | {And the} eight ** liberations | |
| kāyena phusitvā viharati. | (with his) body (he) contacts (and) dwells. | |
| evaṃ kho, bhikkhave, | Thus indeed, monks, | |
| puggalo samaṇapadumo hoti. | {is a} person (an) ascetic-red-lotus ****. |
+10 – misc.
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+§3.1 – 🔬vedana
by default vedana/experienced-sensations,
feelings, originate from the physical
Article on mind body connection by Peter Harvey.
100 – commentary
+999 – Bookmarks of interest
all
+999.9 – TOC permalinks
kāya 1 – Kāya (the body)
kāya 2 – Kāya (flesh and blood anatomical body)
kāya 3 – EBT Kāya is physical body in 4 jhānas context
kāya 3.1 – main pāḷi EBT suttas
kāya 3.2 – Āgama sutras
kāya 3.3 – KN Ps 16 APS step 3 “entire body he experiences”
kāya 3.4 – KN nettip-pakaraṇa, rūpa and nāma kāya
kāya 4 – LBT Kāya is often physical body in 4 jhānas context
kāya 4.1 – aṭṭhakathā (commentaries) AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!
kāya 4.2 – Kāya in the Theravada Abhidhamma
kāya 4.2.1 – Abhidhamma vibhaṅga “sutta method” vs. “abhidhamma method”
kāya 4.2.2 – 7sb: passaddhi (pacification) awakening factor, Bojjhaṅga vibhaṅga is physical body
kāya 5 – Kāya context when it’s not a physical body
kāya 10 – misc.
kāya 100 – commentary
kāya 999 – Bookmarks of interest
kāya 999.9 – TOC permalinks
kāya 2 – Kāya (flesh and blood anatomical body)
kāya 3 – EBT Kāya is physical body in 4 jhānas context
kāya 3.1 – main pāḷi EBT suttas
kāya 3.2 – Āgama sutras
kāya 3.3 – KN Ps 16 APS step 3 “entire body he experiences”
kāya 3.4 – KN nettip-pakaraṇa, rūpa and nāma kāya
kāya 4 – LBT Kāya is often physical body in 4 jhānas context
kāya 4.1 – aṭṭhakathā (commentaries) AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!
kāya 4.2 – Kāya in the Theravada Abhidhamma
kāya 4.2.1 – Abhidhamma vibhaṅga “sutta method” vs. “abhidhamma method”
kāya 4.2.2 – 7sb: passaddhi (pacification) awakening factor, Bojjhaṅga vibhaṅga is physical body
kāya 5 – Kāya context when it’s not a physical body
kāya 10 – misc.
kāya 100 – commentary
kāya 999 – Bookmarks of interest
kāya 999.9 – TOC permalinks