Inner/Outer body (MN10 and DA20)

[Sam Vara]

Here's a very nice little article by Bhikkhu Cintita Dinsmore which some might think has some light to throw on this issue:

Briefly, the first three satipaṭṭānas correspond to three facets of the self as it is
presumed to exist as a substantial, fixed thing. Each of the exercises within this
scope challenges this presumption by demonstrating that bodily, percipient and
mental evidence for the presumption is lacking, primarily through recognition
the impermanence of the evidence in contrast with the presumption. It is the
distinction between evidence and presumption that gives us the dichotomies
referred to in “internal and external”....

...what we contemplate “internally” is the observable bodily
“evidence,” based on the instructions of the preceding exercise itself. I will call
this contemplation “internal analysis.” What we contemplate “externally” is the
body as a facet of the self, which is a “presumption” of a substantial, fixed
thing. When we contemplate both “internally and externally,” we are asking,
Are these the same? We discover that we cannot reconcile the presumption
with the evidence. I will call these final two contemplations “external
analysis.”

It also addresses the issue of observing "the body in the body" (the locative kaye) as part of the same extended interpretation. Lots of other nice little bits, too.

https://bhikkhucintita.wordpress.com/home/blog/

[Alex123]

Here's a very nice little article by Bhikkhu Cintita Dinsmore which some might think has some light to throw on this issue:
https://bhikkhucintita.wordpress.com/home/blog/

Thank you!

[pegembara]

What are the eighteen currents of craving that derive from the interior?
When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.

That is the I-making and mine-making. The view from the center as it were.

What are the eighteen currents of craving that derive from the exterior?
When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.

What we contemplate “externally” is the
body as a facet of the self, which is a “presumption” of a substantial, fixed
thing.

The idea that the form which is me or mine that has interactions with the external world. The Eight Worldly Winds: Gain, Loss, Status, Disgrace, Praise, Censure, Pleasure, Pain - "because of this I am..."