Usages of Accusative Singular of Kaya (Kayam)

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waryoffolly
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Usages of Accusative Singular of Kaya (Kayam)

Post by waryoffolly »

Usages of Accusative Singular of kaya (kayam)

This will be the last kaya declension I catalogue for a while (if I even catalogue the others as well). Dhammawheel user Frank helped me by pulling the search from DPR and creating an easier to navigate set of suttas pulled from suttacentral. See here: https://lucid24.org/misc/blog-test/index.html#flink-86 (note that this link includes some compound usages, while I only focused on usages not in compounds). The translations again are mostly by Ajahn Sujato, presumably they are occasionally edited by Frank slightly. I also used Bhikkhu Bodhi's translations in a few places. The search was conducted only through the first four nikayas as with the other two catalogues I did.

As usual, I encourage everyone to read these snippets and translations on their own and come to their own conclusions. Feel free to ignore my analysis in the next two paragraphs below, until after you've already taken your own look.

Most usages refer to the physical body. (Obviously usage 2, jhana similes, is heavily debated in general). The only usages besides 2 (which is highly debated, despite in my view being pretty clearcut as the [experience of the] physical body), which I found that do not mean physical body were usages 3 (abhinna of mind made body) and 5 (the first usage which is listed as 5, I accidentally included two usage 5's). There's also a very slight chance (unlikely in my view) that usage 22 means the mental body in the experience of the animitta samadhi, but this seems very stretched to me, see my comment under usage 22. For usage 3, the body is used to signify the mind made body complete in all it's parts-so despite not being the regular physical body, this body is heavily implied to be capable of contact at all six sense bases-like a body in a dream perhaps?. Usage 5 was interesting to me-here kayam refers to being reborn and it either means a group of certain deities, or it means the realm of rebirth itself. Usage five also finds a similar usage in usage 18 from my previous kayo (singular nominative) catalogue found here: viewtopic.php?f=23&t=40223

I also tried to catch all usages of imameva kayam (see 'extra category' at the bottom) since it is used in usage 2 (jhana similes). All of the other usages (besides jhana simeles) of imameva kayam I found clearly refer to the physical body, with the exception of usage 22 for which I'm only mostly certain. If you hold onto the view of 'hard jhana', then usage 22 will be the one you have to cite.

Again these usages are only when kaya is not used in a compound. When used in a compound it frequently takes the meaning of group, while when used alone it seems to me to usually mean the physical body.


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1. Straightening the body (commonly used in gradual training or anapanasati)
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DN 2
After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish mindfulness right there.
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
[A careful examination of the matching usages listed in {} may reveal quite a bit about the 'parmimukham' debate....]

DN 4
Then Soṇadaṇḍa straightened his back, looked around the assembly, and said to the Buddha,
Atha kho soṇadaṇḍo brāhmaṇo abbhunnāmetvā kāyaṁ anuviloketvā parisaṁ bhagavantaṁ etadavoca:
[the text has kayam instead of back]

{DN 2, DN 4, DN 10, DN 22, DN 25, MN 10, MN 27, MN 32, MN 38, MN 39, MN 62, MN 91, MN 94, MN 101, MN 107,MN 112, MN 118, MN 119, MN 140, SN 7.10, SN 7.17, SN 7.18, SN 54.1, SN 54.3, SN 54.4, SN 54.5, SN 54.6, SN 54.7, SN 54.8, SN 54.9, SN 54.10, SN 54.13, SN 54.16, AN 3.64, AN 4.36, AN 5.75, AN 6.28, AN 9.40, AN 9.60, AN 10.99}

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2. Jhana similes
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DN 2
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.
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
[note imameva occurs before kayam here, most other usages (probably all other usages) of 'imameva kayam' refers to the physical body. So it's extremely unlikely it has a different meaning here. Also the commentary seems (in my opinion) to clearly state that this is indeed the physical body.]

{DN 2, DN 10, MN 39, MN 77, MN 119, AN 5.28}

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3. Abhinna formula of mind made body
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DN 2
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward the creation of a mind-made body. From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
[again notice that imamha kaya, in a different case than imameva kayam in usage 2, here is being contrasted with manomaya kaya and therefore almost definitely means physical body.]

AN 1.198
The foremost, bhikkhus, of my disciples among those who create a mind-made body is Cullapanthaka.
“etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ manomayaṃ kāyaṃ abhinimminantānaṃ yadidaṃ cūḷapanthako”

{DN 2, DN 10, MN 77, AN 1.198}

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4. Placing garments on the Buddha's body
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DN 16
Then, not long after Pukkusa had left, Ānanda placed the pair of golden garments on the Buddha’s body.
Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmesi.

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5. Kayam meaning group/hosts/realm of a plane of existence [which are being 'led to'/'filled' etc]
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DN 18
Those who fill the number of the lowest group, they go to fill the number of the Gandhabba host
ye sabbanihīnaṃ kāyaṃ paripūrenti, te gandhabbakāyaṃ paripūrentī
[I'm using Rhys David Translation here because Ajahn Sujato's translation ignored the first usage of kayam. Here kayam means group on it's own. There's also a chance in my opinion that it could mean realm given some other similar usages here which seem to mean realm and not 'hosts']

DN 21
When scolded by Gopaka, two of those gods in that very life gained remembering leading to the host of Brahmā’s Ministers. But one god remained attached to sensuality.
Tesaṃ, bhante, gopakena devaputtena paṭicoditānaṃ dve devā diṭṭheva dhamme satiṃ paṭilabhiṃsu kāyaṃ brahmapurohitaṃ, eko pana devo kāme ajjhāvasi.
[kayam could mean 'host' here or it could mean 'realm']

DN 21
but still you’re born in this lesser realm,a rebirth not befitting. It’s a sorry sight I see, good sirs, fellow Buddhists in a lesser realm.
Hīnaṃ kāyaṃ upapannā bhavanto, Anānulomā bhavatūpapatti; Duddiṭṭharūpaṃ vata addasāma, Sahadhammike hīnakāyūpapanne.
[clearly means realm here, matching the usage I found in my previous catalogue of the nominative usage, kayo where kayo also meant realm]

DN 21
Two of them mastered the distinction of the host of Brahmā’s Ministers.
Kāyaṃ brahmapurohitaṃ, duve tesaṃ visesagū.
[again could mean 'realm' or 'hosts' here in my opinion.]

MN 123
‘sato sampajāno, ānanda, bodhisatto tusitaṃ kāyaṃ upapajjī’ti.
‘rememberful and aware, the bodhisatta was reborn in the group of Joyful Gods.’
[Again, I think I'd prefer realm here, but group is ok.]

AN 5.44
Then after some time Ugga passed away, and was reborn in a group of mind-made gods.
Atha kho uggo gahapati vesāliko aparena samayena kālamakāsi. Kālaṅkato ca uggo gahapati vesāliko aññataraṃ manomayaṃ kāyaṃ upapajji.
[usages like this seem to require the 'group' reading, and not the 'realm' reading I was leaning towards in other cases. So both usages are used in the context of rebirth]

AN 9.19
And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’
Tā mayaṃ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṃ kāyaṃ upapannā’ti.
[here's another place where realm is preferable to group]

{DN 18, DN 21, MN 123, MN 143, AN 5.44, AN 5.100, AN 5.166, AN 6.44, AN 9.19, AN 10.75, AN 11.13}

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5. (oops, repeated the number 5!) Asubha Practice
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DN 22
Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati


{DN 22, DN 28, MN 10, MN 119, SN 35.127, SN 51.20, AN 6.29, AN 9.60}

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6. 4 Elements Practice
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Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements:
Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati:


{DN 22, MN 10, MN 119}

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7. Charnel Ground Contemplations
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DN 22
They’d compare it with own their body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’
So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
{DN 22, MN 10, MN 119, AN 6.29}

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8. Scrubbing a man's body after being pulled out of a sewer
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DN 23
Te tvaṃ evaṃ vadeyyāsi:‘tena hi, bho, tassa purisassa kāyaṃ paṇḍumattikāya tikkhattuṃ subbaṭṭitaṃ ubbaṭṭethā’ti.
Then you’d tell them: carefully scrub that man’s body down with pale clay three times.

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9. Hair fell out when rubbing limbs due to not eating enough
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MN 12
Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.
So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

{MN 12, MN 85, MN 100}
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10.Buddha revealed golden body
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MN 35
So the Buddha revealed his golden body to the assembly.
Iti bhagavā tasmiṃ parisati suvaṇṇavaṇṇaṃ kāyaṃ vivari.

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11. Gather body strength and get fat
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MN 36
They gather their body’s strength, build it up, and get fat
Te imaṃ kāyaṃ balaṃ gāhenti nāma, brūhenti nāma, medenti nāmā”ti.

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12. Body lacking how many qualities is like a useless log
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MN 43
“When this body lacks how many qualities does it lie discarded & forsaken, like a senseless log?”
“yadā nu kho, āvuso, imaṃ kāyaṃ kati dhammā jahanti; athāyaṃ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṃ acetanan”ti?

SN 22.95
Concerning this body, he of vast wisdom has taught that when three things are given up, you'll see this form cast off.
Imañca kāyaṃ ārabbha, bhūripaññena desitaṃ;Pahānaṃ tiṇṇaṃ dhammānaṃ, rūpaṃ passatha chaḍḍitaṃ.

{MN 43, SN 22.95}

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13. Smears body with ghee and oil
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MN 51
He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest.
So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena.

{MN 51, MN 94, AN 4.198}

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14. Twisting body this way and that away from coal pit
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MN 54
Then two strong men seized him by both arms and dragged him towards that charcoal pit. What do you think householder? Would that man twist his body this way and that?
Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.Taṃ kiṃ maññasi, gahapati,api nu so puriso iticiticeva kāyaṃ sannāmeyyā”ti?
[I used Bhikkhu Bodhi's translation here because Ajahn Sujato doesn't explicitly translate this as body. This is a clearcut case of physical body still.]

{MN 54, MN 75, SN 35.244}

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15. A monk would let the Buddha use his body as a bridge across mud
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MN 65
Suppose a bhikkhu here were one liberated in both ways, and I told him: 'Come, bhikkhu be a plank for me across the mud.' Would he walk across himself, or would he dispose his body otherwise, or would he say no?
idhassa bhikkhu ubhatobhāgavimutto, tamahaṃ evaṃ vadeyyaṃ: ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā”ti?
[Bhikkhu Bodhi translation again since Ajahn Sujato doesn't explicitly translate as body. Also still a clearcut case of physical body.]

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16. Elephant twisting its body to escape
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MN 66
Suppose there was a royal bull elephant with tusks like plows, able to draw a heavy load, pedigree and battle-hardened. And it was bound with a strong harness. But just by twisting its body a little, it would break apart its bonds and go wherever it wants.
seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā sampadāletvā yena kāmaṃ pakkamati.

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16. See the body as impermanent and you'll abandon desire for it
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MN 74
Aggivessana, this body 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. You should see it as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. Doing so, you’ll give up desire, affection, and subservience to the body.
Ayaṃ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo. Tassimaṃ kāyaṃ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṃ kāyachando kāyasneho kāyanvayatā sā pahīyati.

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17. Leper cauterizing wounds
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MN 75
Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals.
Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya.

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18. You say of this body:this is health
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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 nirvana!’
Ayaṃ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṃ imaṃ kāyaṃ rogabhūtaṃ gaṇḍabhūtaṃ sallabhūtaṃ aghabhūtaṃ ābādhabhūtaṃ: ‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānan’ti vadesi.

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19. Keeping the body straightened and not too loose
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MN 91
When entering an inhabited area he keeps his body neither too straight nor too bent, neither too tight nor too loose. He turns around neither too far nor too close to the seat. He doesn’t lean on his hand when sitting down. And he doesn’t just plonk his body down on the seat.
So antaragharaṃ pavisanto na kāyaṃ unnāmeti, na kāyaṃ onāmeti; na kāyaṃ sannāmeti, na kāyaṃ vināmeti.So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṃ kāyaṃ pakkhipati.

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20. Chewing food carefuly
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MN 91
But no grain of rice enters his body unchewed, and none remain in his mouth.
na cassa kāci odanamiñjā asambhinnā kāyaṃ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti;

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21. Apply their body or interest their mind
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MN 105
Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.
iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti—netaṃ ṭhānaṃ vijjati.

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22. Disturbances present are dependent on this very body with life as it's condition
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MN 121
And there is only this modicum of disturbance: that connected with the six sensory spheres, dependent on this very body with life as its condition.’
atthi cevāyaṃ darathamattā yadidaṃ —imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti.
[Disturbances present here are after or potentially during animitta samadhi, I'd lean towards after since animitta samadhi occurs after the sphere of neither perception nor non-perception in this sutta so presumbably such contemplation as is suggested here isn't possible in animitta samadhi.]

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23. Six sense bases usage
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MN 143
‘I shall not grasp the body, and there shall be no consciousness of mine dependent on the body.’
na kāyaṃ upādiyissāmi, na ca me kāyanissitaṃ viññāṇaṃ bhavissatī’ti.
[repeat for all 6 sense bases]


SN 35.13
‘The pleasure and happiness that arise from the eye: this is its gratification. That the eye is impermanent, suffering, and perishable: this is its drawback.
‘yaṃ kho cakkhuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ cakkhussa assādo. Yaṃ cakkhuṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ cakkhussa ādīnavo.
[repeat for all 6 sense bases including the body]

SN 35.19
Monks, if you take pleasure in the eye, you take pleasure in suffering. If you take pleasure in suffering, I say you’re not exempt from suffering.
“Yo, bhikkhave, cakkhuṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.

{MN 143, SN 35.13, SN 35.19}

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24. Laying down the body and taking up a new one
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MN 144
When someone lays down this body and takes up another body, I call them ‘blameworthy’.
Yo kho, sāriputta, imañca kāyaṃ nikkhipati aññañca kāyaṃ upādiyati tamahaṃ ‘saupavajjo’ti vadāmi.

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25. Yakkha leaning against the Buddha's body, and the Buddha draws his body back.
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SN 10
Then Spiky went up to the Buddha and leaned up against his body,
Atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kāyaṃ upanāmesi.

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26.Better for an ordinary person to take the body as self than the mind.
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SN 12.61
But an uneducated ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind.
Varaṃ, bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ.
{SN 12.61, SN 12.62}

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27. If anyone dragging around this body claimed to be healthy that is foolish.
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SN 22.1
If anyone dragging around this body claimed to be healthy even for a minute, what’s that but foolishness?
Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā?

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28. Lift this body onto a cot before scattered like 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 like a handful of chaff.”
“etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha.Purāyaṃ kāyo idheva vikirati;seyyathāpi bhusamuṭṭhī”ti.

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29. Blameworthy to take up a new body.
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SN 35.87
When someone lays down this body and takes up another body, I call them ‘blameworthy’.
Yo kho, sāriputta, tañca kāyaṃ nikkhipati, aññañca kāyaṃ upādiyati, tamahaṃ saupavajjoti vadāmi.

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30. Feeling arises dependent on the body
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SN 36.7
A pleasant feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on my own body.
‘uppannā kho myāyaṃ sukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca.

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31. When someone has laid down the body but not taken up another what is their fuel then
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SN 44.9
“But when someone who is attached has laid down this body and has not been reborn in one of the realms, what does Master Gotama say is their fuel then?”
“Yasmiñca pana, bho gotama, samaye imañca kāyaṃ nikkhipati, satto ca aññataraṃ kāyaṃ anupapanno hoti, imassa pana bhavaṃ gotamo kiṃ upādānasmiṃ paññāpetī”ti?
[It looks like Ajahn Sujato chose to translate kayam as realm here, but it needs to mean body since annataram precedes it to contrast with the usage of kayam previously. Realm is ok (it preserves the meaning fine), but I don't think that is what was meant.]

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32. Naga nurture their body
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SN 46.1
the dragons nurture their bodies
nāgā kāyaṃ vaḍḍhenti,

SN 46.10
“monks, dragons grow and wax strong supported by the Himalayas, the king of mountains.
“Seyyathāpi, bhikkhave, himavantaṃ pabbatarājānaṃ nissāya nāgā kāyaṃ vaḍḍhenti, balaṃ gāhenti;

{SN 46.1, SN 46.10}

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33. Sagacity of body speech and mind
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AN 3.122
Sagacity of body, speech, and mind. And what is sagacity of body?
Kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ. Katamañca, bhikkhave, kāyamoneyyaṃ?

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34. The beloved body will leave me
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SN 4.184
‘This body that I love so much will leave me, and I’ll leave it.’
‘piyo vata maṃ kāyo jahissati, piyañcāhaṃ kāyaṃ jahissāmī’ti.

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35. Lion checking his body after waking
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AN 4.246
When he wakes, he lifts his front quarters and checks his hind quarters.
So paṭibujjhitvā purimaṃ kāyaṃ abbhunnāmetvā pacchimaṃ kāyaṃ anuviloketi.

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36. There will come a time when the body is struck by old age/sickness
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AN 5.78
But there will come a time when this body is struck with old age.
Hoti kho pana so samayo yaṃ imaṃ kāyaṃ jarā phusati.

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37. Body wrapped up in a hot sheet of iron
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AN 7.72
Which is better—to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing? Or to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders?”
katamaṃ nu kho varaṃ—yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā”ti?

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38. I carry around this body that's leaking and oozing.
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AN 9.11
In the same way, I carry around this body that’s leaking and oozing from holes and cracks.
evamevaṃ kho ahaṃ, bhante, imaṃ kāyaṃ pariharāmi chiddāvachiddaṃ uggharantaṃ paggharantaṃ.

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39. Wild bull elephant disgusted by female elephants bumping into him after bathing.
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AN 9.40
When a wild bull elephant has come out of the pool and the female elephants bump into him, the wild bull elephant is horrified, repelled, and disgusted by that.
Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa ogāhā uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.

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40. Nibbana stock passage-unaware of a bunch of stuff including body, but still aware
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AN 11.8
They wouldn’t be aware of the body or touches
na kāyaṃ manasi kareyya. na phoṭṭhabbaṃ manasi kareyya.

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Extra Category: Imameva Kayam (also imam kayam without the extra eva emphasis)
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Usages 2, 3 [in a different case though!], 5, 6, 7, 9 [MN 85 only], 11, 12, 18, 22, 24, 26, 30, 31, 36, 38
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