Venerable Bhante Yuttadhammo,
Thank you very much.
op 16-03-2005 02:01 schreef Ven. Yuttadhammo op buffer@...:

> 1) "kaye kayaanupassii" - I know there are many different translations of
> this... I put "one who sees (anupassii) body (kaya) in body (kaye)", meaning
> "one who sees, in regards to bodily phenomena, 'this is body' (i.e. without
> further diversification)"

N: There are several meanings. Ven. Soma translates the Co to the
Satipatthanasutta (The Way of Mindfulness), I quote:
<Kayanupassi = "Contemplating the body." Possessed of the character of
body-contemplation, or of observing the body.

Why is the word "body" used twice in the phrase: "Contemplating the body in
the body?" For determining the object and isolating it, and for the sifting
out thoroughly [vinibbhoga] of the apparently compact [ghana] nature of
things like continuity [santati].

Because there is no contemplating of feeling, consciousness nor mental
objects in the body, but just the contemplating of the body only,
determination through isolation is set forth by the pointing out of the way
of contemplating the body only in the property called the body.

In the body there is no contemplation of a uniform thing, apart from the big
and small members of the body, or of a man, or of a woman, apart from such
things like the hair of the head and the hair of the body.

There can be nothing apart from the qualities of primary and derived
materiality, in a body.. ...
...And here, by the passage: "For the determining of the object by isolating
it, and for the sifting out thoroughly of the apparently compact nature of
things like continuity," this too should be understood: This person
contemplates in this body only the body; he does not contemplate anything
else. What does this mean? In this definitely transient, suffering, soulless
body, that is unlovely, he does not see permanence, pleasure, a soul, nor
beauty, after the manner of those animals which see water in a mirage.
Body-contemplation is only the contemplation of the collection of qualities
of transiency, suffering, soullessness, and unloveliness.

Because there is no contemplating of the body with reference to a self or to
anything belonging to a self, owing to the contemplating even of collections
of things like the hair of the head, there is the character of
contemplating, in the body, the body which is a collection of things like
the hair of the head.

The meaning should be understood thus too: "contemplating the body in the
body" is the seeing of the body as a group of all qualities beginning with
impermanence, step by step, as taught in the passage of the Patisambhida
which begins with: "In this body he contemplates according to impermanence
and not permanence."

The bhikkhu sees the body in the body, (1) as something impermanent; (2) as
something subject to suffering; (3) as something that is soulless; (4) by
way of turning away from it and not by way of delighting in it; (5) by
freeing himself of passion for it; (6) with thoughts making for cessation
and not making for origination; (7) and not by way of laying hold of it, but
by way of giving it up. > end quote.
N: When we read about kayagatasati it actually implies awareness not only of
rupa but also of nama. We have to know first the difference between nama and
rupa, the first stage of tender insight. It is thus that I understand all
the sections arranged under: mindfulness of the body and the other three
sections of the Applications of Mindfulness.
We attend to the body the whole day, but we should be mindfull of hardness,
but also of feeling, and the citta that experiences only hardness, and also
cetasikas such as like and dislike.

Bhante: 2) "ajjhata" and "bahiddha" - I seem to remember these as referring
to the six

> internal and six external ayatana, but I think I have also heard them
> referring to one's own body, etc. as in the section on sampajanna, and
> another's body, as referring to the cemetary contemplations. Please comment.

N: According to the Co. it is the last and this is repeated after each
section: <Iti ajjhattam va kaye kayanupassi viharati = "Thus he lives
contemplating the body in the body internally." This bhikkhu dwells in
contemplation of the body in his own respiration body.

By way of the practice of quietude [samatha bhavana] however there is no
arising of the sign of full absorption [appana nimittuppatti] in another's
respiration-body.

Bahiddha va kaye kayanupassi viharati = "Or he lives contemplating the body
in the body externally." Or this bhikkhu dwells in contemplation of the body
in another's respiration-body.

Or... in another's respiration-body. This portion deals with reflection for
the growth of insight and has no reference to the growth of full absorption
of quietude...

Ajjhatta-bahiddha va kaye kayanupassi viharati = "Or he lives contemplating
the body in the body internally and externally." At one time in his own and
at another in another's respiration-body, he dwells in contemplation of the
body. By this there is reference to the time when the yogi's mind moves
repeatedly back and forth (internally and externally by way of object)
without laying aside the familiar subject of meditation [kalena attano
kalena parassa assasapassasakaye etenassa pagunakammatthanam atthapetva
aparaparam sañcarana kalo kathito]. > end quote.
N: Someone else may touch us, and hardness appears. One learns that no
matter hardness inisde or outside is only the element of hardness. In case
of seeing a corpse, this reminds us that our body now is likewise. All
sections of the satipatthanasutta remind us and bring us back to the dhamma
appearing at the present moment.

Bhante: Here is AN 6.12.01 and 2, very important for meditators :)

N: Indeed, an important reminder to discern akusala cittas. What kinds of
cittas arise when chatting?
As to kamma, work, the Co to the Mahaaparinibbaanasutta explains (transl by
Yang-Gyu An, PTS, p. 30) explains that for them work is a pleasure.<Work
refers to the work which has to be done, such as looking after robes...For
some monks spend the whole day in doing these things alone; it is them that
this rejects...> It continues: when he does these things only at the time
for doing them he is not called 'finding pleasure in work.'
Also laypeople can apply this sutta in their own situation. One begins to
see the benefit of kusala and the development of understanding, and one
realizes more when akusala cittas motivate one's actions. One learns to see
what is really important in life, and that life is very short.
With respect
Nina.

> A'nguttaranikaayo
> Chakkanipaatapaa.li
> 12. Saama~n~navaggo
> 1. Kaayaanupassiisutta.m
> "Cha, bhikkhave, dhamme appahaaya abhabbo kaaye kaayaanupassii viharitu.m.

> Not having abandoned, o Bhikkhus, six dhammas, one is unable to dwell as one
> who sees body in body.
> Katame cha? Kammaaraamata.m, bhassaaraamata.m, niddaaraamata.m,
> sa"nga.nikaaraamata.m, indriyesu aguttadvaarata.m, bhojane amatta~n~nuta.m.

> Which six? Attachment to working, attachment to talking, attachment to
> sleeping, attachment to socializing, being unguarded at the doors of the
> sense-faculties, not knowing the right amount in regards to food.