--- In Pali@yahoogroups.com, Kumaara Bhikkhu <venkumara@...> wrote:

>> Robert, I didn't specifically say that it departed from the

Buddha's teachings, though it does have a rather weird
interpretation which makes us wonder, like this one:

>
> samudayadhammaanupassii vaa kaayasmi.m viharati,

vayadhammaanupassii vaa kaayasmi.m viharati,
samudayavayadhammaanupassii vaa kaayasmi.mviharati.

>
> What does that look like to you? Does it seem quite plain to you

that it's speaking of the rising and passing away of phenomena, in
this case, with regard to the body?

>
> The commentary however, in commenting on "vayadhammaanupassii"

went to the point of speaking about when the body breaks up (kaaye
bhinne).

>=======

Dear Venerable Kumara and Rett,
I found the section. The translation of this section of the
commentary reads
Vayadhammanupassi va kayasmim viharati = "Or he lives contemplating
dissolution-things in the body." In whatever way, the air does not
proceed when the bellows' skin is taken off, the bellows' spout is
broken, and the appropriate exertion is absent, even in that same
way, when the body breaks up, the nasal aperture is destroyed, and
the mind has ceased to function, the respiration-body does not go
on. Thus through the ending of the coarse body, the nasal aperture
and the mind there comes to be the ending of the respirations
[kayadi-nirodha assasapassasa-nirodho]. The person who sees in this
way, is he who lives contemplating dissolution-things in the body."""


To me the commentary is stressing one aspect of dissolutiuon here.
In other sections of the sutta the commentary explains with regard
to the arising and passing of phenenoma:eg.
"Material and mental phenomena = The material phenomena proceeding
in the form of upraising (or through the mode of upraising), and the
mental phenomena originating that materiality do not occur in
stretching out by reason of their existing only for a moment.
Throughout, this is the method of exegesis in this passage""

Robert