Catalogue of Nominative Singular Usage of Kaya (Kayo)

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waryoffolly
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Catalogue of Nominative Singular Usage of Kaya (Kayo)

Post by waryoffolly »

Kayo (Nominative singular usage of kaya without any prefixes, and not in a compound)

I catalogued the nominative singular usages of kaya in the first four nikayas via searching for ' kaayo ' (notice the included spaces), using digital pali reader. The numberings will generally agree with the sutta central numberings except in cases where sutta is at the end of a collection, in which case the sutta is usually plus or minus one away. The translations are from Ajahn Sujato.

I try to include as many diverse usages as is reasonable, but if an instance is very close to another instance, or identical then I just list it in {}'s at the end of the section for a given usage. Unlike with my kayena post, I tried to include every single sutta that has ' kaayo ' in it in the first four nikayas included in the {}'s at the very least. Of course I may have missed one or two, but this should be the vast majority. Occasionally I add a comment at the end of each usage in brackets '[comment here]'.

Most of these cases must mean physical body in my view. I did find two usages (both only in single sutta's) where it seems to me that kayo cannot mean the physical body. These are usages 18, and 25. In 18 kayo seems to mean 'realm' (??), while in 25 kayo doesn't seem to be restricted to the physical body, but instead seems to include both body and mind (see my comment in brackets under 25). Usage 25 opens up the possibility of a few other usages of kayo referring to both body and mind instead of just the physical body. However, there aren't any other usages that I see which require that reading (ie reading kayo as the physical body or reading kayo as both the physical body and the mind works in those cases).

I'd encourage anyone looking at this to not take my word that kayo on it's own usually means physical body, but instead to look through each of the usages below with an open mind and ask yourself "Can this mean mind here? Can this mean group/collection here? Can this mean body here? Can this mean both mind and body? Is one of these reading more or less likely reading this sutta on it's own?". I believe that if this is done then the conclusion arrived at will be that kayo does indeed mean the physical body in the vast majority of usages.

It's also interesting to notice that kayo occurs quite often when discussing the meditative development leading to samadhi. Whatever you think kayo is, it sure is important for developing jhana!

Please notice that this catalogue is only for the usages of kayo which are not in compounds or with prefixes. When kaya is used in compounds or with prefixes it frequently takes on the meaning of 'group/collection/heap'. This seems to work in the same way as the English 'body of water'. When used alone the word 'body' in English refers to the physical body. It's only when combined with 'of water' that it takes on the meaning of 'collection of water'.

Also please see the catalogue I made previously for kayena as well, found here: viewtopic.php?f=23&t=40192

Recommendations for the next word to catalogue are accepted :), this is a very good way for me to expand my Pali vocabulary. I'm passively picking up the meanings of many words.

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1. Use as a sense base
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DN 1
‘That which is called “the eye” or “the ear” or “the nose” or “the tongue” or “the body”: that self is impermanent, not lasting, transient, perishable.
‘yaṁ kho idaṁ vuccati cakkhuṁ itipi sotaṁ itipi ghānaṁ itipi jivhā itipi kāyo itipi, ayaṁ attā anicco addhuvo asassato vipariṇāmadhammo.


DN 22
And what in the world is beloved and agreeable, each of six senses
“kiñca loke piyarūpaṃ sātarūpaṃ? cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. sotaṃ loke. pe. ghānaṃ loke. jivhā loke. kāyo loke. mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. '

DN 23
The body itself is present, and so are those touches. Yet he does not experience that sense-field.
Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṁ nappaṭisaṁvedeti.
[used to argue for no afterlife by Payasi]

AN 9.37
The body itself is actually present, and so are those touches. Yet one will not experience that sense-field.
Sova nāma kāyo bhavissati te phoṭṭhabbā tañcāyatanaṁ no paṭisaṁvedissatī”ti.
[Despite having nearly the same phrasing as DN 23, I'm including this here since it's often cited in the discussion of jhana.]

DN 23
In the same way, so long as this body is full of life and warmth and consciousness it walks back and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, feels touches with the body, and knows thoughts with the mind.
Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṁ passati, sotenapi saddaṁ suṇāti, ghānenapi gandhaṁ ghāyati, jivhāyapi rasaṁ sāyati, kāyenapi phoṭṭhabbaṁ phusati, manasāpi dhammaṁ vijānāti.
[used to argue for a afterlife by Bhikkhu Kassapa]

MN 28
[there's a lot of text here, so I'm not including it but this usage is describing contact, consciousness etc arising at each sense base, and how it's grasped to form the aggregates]

MN 75
The body likes touches magandiya.
“Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato
[repeated for each sense base]

MN 112
Six faculties definition
katamāni cha? cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca — imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni

MN 133
In the past having such a body and such touches
iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti
[repeated for past/present/future and each sense base]

MN 147
Is the body impermanent or permanent?
kāyo nicco vā anicco vā”ti?
[repeated per sense base, I didn't include snippets of dukkha/anatta as well, but for these examples see SN 35 suttas mentioned below in the {}'s ]

SN 35.23
And what is the all? It’s just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts. This is called the all.
Kiñca, bhikkhave, sabbaṁ? Cakkhuñceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca—idaṁ vuccati, bhikkhave, sabbaṁ.

SN 35.24
The eye should be given up. Sights should be given up. Eye consciousness should be given up. Eye contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should also be given up.
Cakkhuṁ, bhikkhave, pahātabbaṁ, rūpā pahātabbā, cakkhuviññāṇaṁ pahātabbaṁ, cakkhusamphasso pahātabbo, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ …pe…
[repeats for all six sense bases including the body]

SN 35.25
The eye should be given up by direct knowledge and complete understanding. Sights should be given up by direct knowledge and complete understanding. Eye consciousness should be given up by direct knowledge and complete understanding. Eye contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should be given up by direct knowledge and complete understanding.
Cakkhuṁ, bhikkhave, abhiññā pariññā pahātabbaṁ, rūpā abhiññā pariññā pahātabbā, cakkhuviññāṇaṁ abhiññā pariññā pahātabbaṁ, cakkhusamphasso abhiññā pariññā pahātabbo, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhiññā pariññā pahātabbaṁ …pe…
[repeats for all six sense bases including the body]

SN 35.29
The eye is oppressed. Sights are oppressed. Eye consciousness is oppressed. Eye contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also oppressed.
Cakkhu, bhikkhave, addhabhūtaṁ, rūpā addhabhūtā, cakkhuviññāṇaṁ addhabhūtaṁ, cakkhusamphasso addhabhūto, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ.
[repeats for all six sense bases including the body]

SN 35.65
Where there is the body, touches, body consciousness, and phenomena to be known by body consciousness, there is Māra or what is known as Māra.
Atthi kāyo, atthi phoṭṭhabbā, atthi kāyaviññāṇaṁ, atthi kāyaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.
[repeats for all six sense bases]

SN 35.69
That’s why it doesn’t occur to you: ‘I am the eye’ or ‘the eye is mine.
“‘ahaṁ cakkhūti vā mama cakkhūti vā …pe…
[repeats for all six sense bases including the body]

SN 41.1
“In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them.
“Evameva kho, bhante, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.

SN 46.6
And Kuṇḍaliya, how is sense restraint developed and cultivated so as to fulfill the three kinds of good conduct? A mendicant sees an agreeable sight with their eye. They don’t desire it or enjoy it, and they don’t give rise to greed. Their mind and body are steady internally, well settled and well freed. But if they see a disagreeable sight they’re not dismayed; their mind isn’t hardened, dejected, or full of ill will. Their mind and body are steady internally, well settled and well freed.
Kathaṁ bhāvito ca, kuṇḍaliya, indriyasaṁvaro kathaṁ bahulīkato tīṇi sucaritāni paripūretīti? Idha, kuṇḍaliya, bhikkhu cakkhunā rTassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. ūpaṁ disvā manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. Cakkhunā kho paneva rūpaṁ disvā amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ.
[could also be potentially referencing samadhi as in usage 3, repeated for all six sense bases. Notice that citta and mano are clearly separated in this (and other places in similar usages).]



{DN 1, DN 22, DN 23, DN 28, MN 10, MN 28, MN 112, MN 115, MN 133, MN 147, SN 12.66, SN 25.1, SN 35.1, SN 35.2, SN 35.3, SN 35.7, SN 35.8, SN 35.9, SN 35.23, SN 35.24, SN 35.25, SN 35.29, SN 35.43- SN 35.51, SN 35.52, SN 35.69, SN 35.92, SN 35.108, SN 35.235, SN 41.1, AN 3.62, AN 9.37}

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2. Body breaks up at death/old age
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DN 1.21 para 4
The Realized One’s body remains, but his attachment to rebirth has been cut off. As long as his body remains he will be seen by gods and humans. But when his body breaks up, after life has ended, gods and humans will see him no more.

Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati. Yāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā. Kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā.

SN 3.3
Even for mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—their bodies are liable to break up and be laid to rest.
Yepi te, mahārāja, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesampāyaṁ kāyo bhedanadhammo nikkhepanadhammo”ti.

{DN 1, SN 3.3, AN 7.56}

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3. Usages in the lead up to samadhi (or usages where the lead up to samadhi fails because passadhi is not present)
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DN 2
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.
“tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

MN 4
My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi.
Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.

MN 36
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving
'Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. '
[example of doing the formula in MN 4 with too much painful bodily experience, so it not leading to samadhi because passadhi is not established with a body full of pain.]

{DN 2, DN 9, DN 10, DN 13, DN 33, DN 34, MN 4, MN 7, MN 19, MN 36, MN 40, MN 85, MN 100, SN 35.97, SN 35.134, SN 42.13, SN 47.10, SN 55.40, AN 3.40, AN 3.96, AN 3.131, AN 4.12, AN 5.26, AN 6.10, AN 8.11, AN 10.2, AN 11.2, AN 11.11, AN 11.12}

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4. Stock formula-kayo made up of elements, produced by mother and father etc
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DN 2.24 para 1
'This body of mine is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. '
ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;

{DN 2, DN 10, MN 74, MN 77, SN 55.21}

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5. Marks of a great man stock formula
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DN 14.3 para. 21
'He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.'
'Ayañhi, deva, kumāro nigrodhaparimaṇḍalo yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo, tāvatakvassa kāyo …pe… '

{DN 14, DN 30}

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6. Buddha's body is falling apart
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DN 16
Just as a decrepit cart keeps going by relying on straps, in the same way, the Realized One’s body keeps going by relying on straps, or so you’d think. Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.
Seyyathāpi, ānanda, jajjarasakaṭaṁ veṭhamissakena yāpeti; evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti. Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti.

{DN 16, SN 47.9}

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7. Buddha's skin becoming pure and bright on two occasions.
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DN 16
“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright.
'Evametaṁ, ānanda, evametaṁ, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. '
[I'm not sure what kayo is getting translated as here.]

{DN 16, }

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8. Satipatthana usages
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DN 22
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
'‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. '

SN 47.38
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. As they do so they completely understand the body.
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa kāye kāyānupassino viharato kāyo pariññāto hoti.

{DN 22, SN 47.38}

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9. Knowing whatever posture the body is in
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DN 22
Whatever posture their body is in, they know it.
'yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.'

{DN 22, MN 10, MN 119}

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10. This body is of the same nature (as a corpse)
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DN 22
‘This body is also of that same nature, that same kind, and cannot go beyond that.’
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.

{DN 22, MN 10, MN 119, AN 6.29}

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11. The body like an iron ball, is easier to work with when warm, vs lacking light and being heavier stiffer and less flexible when cold
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DN 23
“So long as the iron ball is full of heat and air—burning, blazing, and glowing—it’s lighter, softer, and more workable. But when it lacks heat and air—cooled and extinguished—it’s heavier, stiffer, and less workable.” “In the same way, so long as this body is full of life and warmth and consciousness it’s lighter, softer, and more flexible. But when it lacks life and warmth and consciousness it’s heavier, stiffer, and less flexible
“Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā”ti. “Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā panāyaṁ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca.

SN 51.22
Sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body.
Yasmiṁ, ānanda, samaye tathāgato kāyampi citte samodahati cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati;

{DN 23, SN 51.22}

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12. Have work to do, but my body will get tired (repeated with several different examples in DN 33)
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DN 33
‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’
‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.
[Note this is describing the body getting tired, just like in MN 19 using the same words. The other examples of the body getting tired in DN 33 are also explicitly physical such as getting tired after eating food, after sickness etc.]

{DN 33, DN 34, AN 8.80}

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13. Body is emaciated (not having enough food)
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MN 12
Eating so very little, my body became extremely emaciated.
Tassa mayhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti.
{MN 12, MN 25, MN 85}

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14. Thinking and pondering excessively tires the body
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MN 19
Still, thinking and considering for too long would tire my body.
api ca kho me aticiraṃ anuvitakkayato anuvicārayato kāyo kilameyya.


{MN 19}

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15. Sticks stones etc hit the body
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MN 28
‘This body is such that fists, stones, sticks, and swords strike it. '
‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.'

{MN 28, }

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16. Body subject to mind because of a lack of physical (bodily) endurance
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MN 36
Their body was subject to the mind, and the mind had power over it. Why is that? Because their physical endurance was not developed.
Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. Taṁ kissa hetu? Abhāvitattā kāyassa.
[again, there are many other similar usages in this sutta]

{MN 36, }

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17. How many things must the body lose before it's like an insentient log
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MN 43
“How many things must this body lose before it lies forsaken, tossed aside like an insentient log?”
“Yadā nu kho, āvuso, imaṁ kāyaṁ kati dhammā jahanti; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti?

{MN 43, }

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18. Another realm (of existence) you don't know
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MN 49
But there is another realm that you don’t know or see. But I know it and see it. There is the realm named after the gods of streaming radiance. You passed away from there and were reborn here.
Atthi kho, brahme, añño kāyo, taṁ tvaṁ na jānāsi na passasi; tamahaṁ jānāmi passāmi. Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṁ cuto idhūpapanno.
[This is the first example I've seen of kayo clearly having a meaning besides physical body!]

{MN 49, }

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19. Human body, head of a fish
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MN 50
My body was in human form, but I had the head of a fish.
Tassa mayhaṁ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa. Evarūpaṁ sīsaṁ hoti, seyyathāpi macchassa.

{MN 50, }

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20. The body is a disease etc
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MN 75
But Māgaṇḍiya, this body is a disease, an abscess, a dart, a misery, an affliction. Yet you say of this body: ‘This is that health, this is that extinguishment!’
Ayaṁ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṁ imaṁ kāyaṁ rogabhūtaṁ gaṇḍabhūtaṁ sallabhūtaṁ aghabhūtaṁ ābādhabhūtaṁ: ‘idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānan’ti vadesi.

{MN 75, }

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21. This body must be fattened and built up.
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MN 97
then this body must also be fattened and built up
ayampi kāyo pīṇetabbo brūhetabbo

{MN 97, }

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22. Mara manifesting with a serpent's body
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SN 4.6
Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, manifested in the form of a huge serpent king and approached him. Its body was like a huge canoe carved from a single tree.
Atha kho māro pāpimā bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo mahantaṁ sapparājavaṇṇaṁ abhinimminitvā yena bhagavā tenupasaṅkami. Seyyathāpi nāma mahatī ekarukkhikā nāvā; evamassa kāyo hoti.

{SN 4.6,}

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23. Body erupted with boils
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SN 6.10
Not long after he left his body erupted with boils the size of mustard seeds.
Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi.

{SN 6.10, AN 10.89}

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24. Body has been produced for a fool (and wise one)
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SN 12.19
“Mendicants, for a fool hindered by ignorance and fettered by craving, this body has been produced.
“Avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato.
[This occurs before usage 25 below, see my comment there about the meaning of kayo here.]

{SN 12.19,}

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25. Duality of this body and external name and form
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SN 12.19
So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the fool experiences pleasure and pain.
Iti ayañceva kāyo bahiddhā ca nāmarūpaṁ, itthetaṁ dvayaṁ, dvayaṁ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṁ paṭisaṁvedayati etesaṁ vā aññatarena.
{SN 12.19,}
[This is a very, very interesting example. This is a usage where kayo almost certainly is referring to all 6 internal sense bases since 'the duality of this body and external name and form' seems very likely to be referring to internal and external sense spheres. I would lean towards translating kayo here as 'being' instead of body to bring out that it likely includes the internal mind base as well. It could also simply mean 'person'. It likely includes the physical body as well since later on the same kayo is described as breaking up at death for an unawakened person.]

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26. When ignorance fades and ceases there is no body
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SN 12.25
But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself.
Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ

{SN 12.25, AN 4.171}

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27. Body doesn't belong to you or anyone else
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SN 12.37
Mendicants, this body doesn’t belong to you or to anyone else.
“Nāyaṁ, bhikkhave, kāyo tumhākaṁ napi aññesaṁ.
{SN 12.37, }

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28. Body made up of four elements lasts xyz years
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SN 12.61
This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.
Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.
{SN 12.61, }

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29. A bird's head, wings, feet, and body are torn apart by wind
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SN 17.9
Any bird that flies there is flung about by those gale-force winds. Their feet go one way, their wings another, their head another, and their body another.
Tattha yo pakkhī gacchati tamenaṁ verambhā vātā khipanti. Tassa verambhavātakkhittassa aññeneva pādā gacchanti, aññena pakkhā gacchanti, aññena sīsaṁ gacchati, aññena kāyo gacchati.

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30. This body is ailing, foolish to claim to be healthy for a minute
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SN 22.1
For this body is ailing, trapped in its shell. If anyone dragging around this body claimed to be healthy even for a minute, what’s that but foolishness?

Āturo hāyaṁ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṁ kāyaṁ pariharanto muhuttampi ārogyaṁ paṭijāneyya, kimaññatra bālyā?

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31. Body feels drugged
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SN 22.84
“Reverends, my body feels like it’s drugged. I’m disorientated, the teachings don’t inspire me, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.”
“api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; Variant: thinamiddhañca → thīnamiddhañca (bj, sya-all, km, pts1ed) anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā”ti.

SN 47.9
Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings didn’t spring to mind.
Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ nappaṭibhanti bhagavato gelaññena.

{SN 22.84, SN 47.9, AN 5.56}

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32. Body could be scattered like a handful of chaff
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SN 35.69
“Come, reverends, lift this body onto a cot and carry it outside before it’s scattered right here
“etha me, āvuso, imaṁ kāyaṁ mañcakaṁ āropetvā bahiddhā nīharatha. Purāyaṁ kāyo idheva vikirati;

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33. Body is not self can consciousness be explained in the same way?
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SN 35.234
“Reverend Ānanda, the Buddha has explained, opened, and illuminated in many ways how this body is not-self. Is it possible to explain consciousness in the same way? To teach, assert, establish, open, analyze, and make it clear how consciousness is not-self?”
“Yatheva nu kho, āvuso ānanda, ayaṁ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito: ‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti?

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34. All three vedana arise dependent on the body
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SN 36.7
A painful feeling has arisen in me. That's dependent not independent. Dependent on what? Dependent on my own body. But this body is impermanent, conditioned, dependently originated. So how could a painful feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’ They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and painful feeling.
‘uppannā kho myāyaṁ dukkhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṁ paṭicca? Imameva kāyaṁ paṭicca. Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti. So kāye ca dukkhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
[Note that this sutta is occurring in the sick ward]

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35. Body sustained by food
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SN 46.2
“Mendicants, this body is sustained by food. It depends on food to continue, and without food it doesn’t continue.
'Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko, āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati;'

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36. While usually dwelling this way neither body nor eyes became fatigued
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SN 54.8
And while I was usually practicing this kind of meditation neither my body nor my eyes became fatigued.
Tassa mayhaṁ, bhikkhave, iminā vihārena bahulaṁ viharato neva kāyo kilamati na cakkhūni;

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37. Body produced by food, craving, conceit, and sex
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AN 4.159
“Sister, this body is produced by food. Relying on food, you should give up food. This body is produced by craving. Relying on craving, you should give up craving. This body is produced by conceit. Relying on conceit, you should give up conceit. This body is produced by sex.The Buddha spoke of breaking off everything to do with sex.
Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya. Āhāro pahātabbo. Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya. Taṇhā pahātabbā. Mānasambhūto ayaṁ, bhagini, kāyo mānaṁ nissāya. Māno pahātabbo. Methunasambhūto ayaṁ, bhagini, kāyo. Methune ca setughāto vutto bhagavatā.


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38. Worried the body will leave when falling ill.
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AN 4.184
When they fall seriously ill, they think: ‘This body that I love so much will leave me, and I’ll leave it.’
Tamenaṁ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: ‘piyo vata maṁ kāyo jahissati, piyañcāhaṁ kāyaṁ jahissāmī’ti.

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39. Visiting an esteemed monk early in the morning is the wrong time because that's when their body is full of energy.
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AN 6.28
“Reverend, that’s not the proper occasion for going to see an esteemed mendicant. For at that time their body is full of vitality and they find it easy to focus on the instructions of the Buddhas.”
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, ojaṭṭhāyissa tasmiṁ samaye kāyo hoti phāsussa hoti buddhānaṁ sāsanaṁ manasi kātuṁ. Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.
[see the sutta for the full passage]

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39. Body has many drawbacks for example various diseases
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AN 10.60
And what is the perception of drawbacks? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This body has much suffering and many drawbacks. For this body is beset with many kinds of affliction, such as the following. Diseases of the eye, inner ear, nose, tongue, body, head, outer ear, mouth, teeth, and lips. Cough, asthma, catarrh, inflammation, fever, stomach ache, fainting, dysentery, gastric pain, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, herpes, itch, scabs, smallpox, scabies, hemorrhage, diabetes, piles, pimples, and ulcers. Afflictions stemming from disorders of bile, phlegm, wind, or their conjunction. Afflictions caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’ And so they meditate observing drawbacks in this body. This is called the perception of drawbacks.
Katamā cānanda, ādīnavasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: bahudukkho kho ayaṁ kāyo bahuādīnavo. Iti imasmiṁ kāye vividhā ābādhā uppajjanti, seyyathidaṁ—cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṁ pittaṁ madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo’ti. Iti imasmiṁ kāye ādīnavānupassī viharati. Ayaṁ vuccatānanda, ādīnavasaññā.

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40. Develop metta because no one takes this body with them when they die.
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AN 10.219
“This heart’s release by love should be developed by women or men. For neither women nor men take this body with them when they go. The mind is what’s inside mortal beings.
“Bhāvetabbā kho panāyaṁ, bhikkhave, mettācetovimutti itthiyā vā purisena vā. Itthiyā vā, bhikkhave, purisassa vā nāyaṁ kāyo ādāya gamanīyo. Cittantaro ayaṁ, bhikkhave, macco.
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Ceisiwr
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Re: Catalogue of Nominative Singular Usage of Kaya (Kayo)

Post by Ceisiwr »

This old SuttaCentral discussion regarding kāya is also interesting: https://discourse.suttacentral.net/t/ka ... ntext/4216
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
ToVincent
Posts: 1839
Joined: Tue Aug 30, 2016 6:02 pm

Re: Catalogue of Nominative Singular Usage of Kaya (Kayo)

Post by ToVincent »

Particularly that part:
https://discourse.suttacentral.net/t/ka ... xt/4216/13

Coincidence?
Funny how at 9:13 pm, metoometoo refers to the above — and around three hours before, It was just stated that: "starting to pile up the first stratum", would make the atta (as self body,) an immortal body."
viewtopic.php?f=41&t=40195&p=623088#p623088

Ah, the One !

Jhāna has never been closer to Ānāpānasati - hasn't it?

And how strange it is, to say that kāya never appears in the pre-Buddhist literature. Might it be as kāya, or as the ci in action.
How "unprofessional" !
.
.
In this world, there are many people acting and yearning for the Mara's world; some for the Brahma's world; and very few for the Unborn.
drewbinsky
Posts: 1
Joined: Mon Jun 12, 2023 2:01 am

Re: Catalogue of Nominative Singular Usage of Kaya (Kayo)

Post by drewbinsky »

ToVincent wrote: Fri May 21, 2021 6:26 am Particularly that part:
https://discourse.suttacentral.net/t/ka ... xt/4216/13 ovo game

Coincidence?
Funny how at 9:13 pm, metoometoo refers to the above — and around three hours before, It was just stated that: "starting to pile up the first stratum", would make the atta (as self body,) an immortal body."
viewtopic.php?f=41&t=40195&p=623088#p623088

Ah, the One !

Jhāna has never been closer to Ānāpānasati - hasn't it?

And how strange it is, to say that kāya never appears in the pre-Buddhist literature. Might it be as kāya, or as the ci in action.
How "unprofessional" !
.
.
The list of "kayo" usages is only inclusive of uncombined and unprefixed forms. When "kaya" is used in prefixes or compounds, it frequently means "group/collection/heap." Similar to the English phrase "body of water," in which the word "body" when used alone refers to the physical body but acquires the connotation of "collection" when paired with the prefix "of water."
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