🟩 On kāyagatāsati and kāye kāyānupassī, Part 1 (Week of 1/9/2022)

Where we gather to focus on a single discourse or thematic collection from the Sutta Piṭaka (new selection every two weeks)
User avatar
SDC
Posts: 9062
Joined: Mon Dec 14, 2009 11:08 pm

🟩 On kāyagatāsati and kāye kāyānupassī, Part 1 (Week of 1/9/2022)

Post by SDC »

:reading:


For one whose friends have passed away,
for one whose teacher has gone away,
there is no friend quite like
mindfulness of the body.

-Thag 17.3 (Ven. Ānanda's verses/Trans. Ven. Sujato)


Bhikkhus, if for just the time of a finger snap a bhikkhu develops mindfulness of the body, he is called a bhikkhu who is not devoid of jhana, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country's almsfood in vain. How much more, then, those who cultivate it!"
- AN 1.493 (Trans. Ven. Bodhi)

  • Over the next two weeks we will be taking an in-depth look at kāyagatāsati (mindfulness of the body). During this first week I would like to set aside the obvious centerpiece of MN 119 (Kāyagatāsatisutta) and instead focus on a broad range of more concise mentions, including some striking descriptions in verse (that I’ve attempted to unpack with the help of additional suttas). As I was arranging this session, I found these shorter descriptions very useful in setting up context, which hopefully will help us draw out more meaning from the longer descriptions found in the Majjhima Nikaya. With that, we will hold off looking into MN 10/62/118/119 until next week.

    When it comes to what we have to consult on this topic, just based on sheer frequency and available detail, kāyagatāsati is undoubtedly the foremost of the different ways of setting up sati (mindfulness/remembrance/recollection). But what I think we can discover this first week is just how pivotal this establishment is for any development whatsoever. Described as a pillar; a vehicle; as something to protect and - dare I say - cherish, it looks as though it is within knowledge about this body, here and now, that there is sanctuary.

    I spent a few hours each day for the last two weeks painstakingly trying to arrange this first week and bring as much as possible out of these suttas. Each post below can stand alone as an individual topic with some left open-ended - though they should culminate nicely into what we look at next week. There will be no follow-up questions after the final post containing SN 47.20 and SN 35.247, so discussion points should be taken freely from any of the following posts.

    Looking forward to some good discussions this week. It was through pondering the scope of this topic about a year ago that motivated me to ask to reopen the study group, so it is nice to finally getting around to arranging it.

    Enjoy. :smile:

If the Buddha were to grant me one wish,
and I were to get what I wished for,
I’d choose for the whole world
constant mindfulness of the body.

- Thag 7.2 (Ven. Lakuṇṭaka Bhaddiya's verses/trans. Ven. Sujato)
User avatar
SDC
Posts: 9062
Joined: Mon Dec 14, 2009 11:08 pm

📍 On Kāyagatāsati (Week of 1/9/2022)

Post by SDC »

:reading:

I'd like to start off with the 52 suttas (condensed don't worry) that close out the book of ones of the Aṅguttara Nikāya, all having to do with mindfulness of the body. Indeed, there is a lot of repetition here (and I've kept it as such), but I think it is important to include these since it really gives the scope to the necessity of kāyagatāsati, and I will make reference back to some of these throughout the session.

  • Bhikkhus, for anyone who has encompassed with his mind the great ocean, all small rivers that flow into the ocean are included by him. In just this way, bhikkhus, for anyone who has developed, made much of mindfulness of the body, all wholesome phenomena that involve wisdom are included by him.
    -AN 1.575 (Trans. Ven. Akiñcano)

    :candle:

    One thing, mendicants, when developed and cultivated leads to great urgency … great benefit … great sanctuary … mindfulness and awareness … gaining knowledge and vision … blissful meditation in the present life … the realization of the fruit of knowledge and freedom. What one thing? Mindfulness of the body. This one thing, when developed and cultivated, leads to great urgency … great benefit … great sanctuary … mindfulness and awareness … gaining knowledge and vision … a happy abiding in the present life … the realization of the fruit of knowledge and freedom.”
    - AN 1.576-582 (Trans. Ven. Sujato)

    :candle:

    Bhikkhus, when one thing is developed, made much of, the body calms down, the mind calms down, thinking-&-pondering subsides and all things connected with wisdom become developed-&-fulfilled. Which one thing? Mindfulness of the body. Bhikkhus, when this one thing is developed, made much of, the body calms down, the mind calms down, thinking-&-pondering subsides and all things connected with wisdom become developed-&-fulfilled.
    -AN 1.583 (Ven. Akiñcano)

    :candle:

    “When one thing, mendicants, is developed and cultivated, unskillful qualities do not arise, and, if they’ve already arisen, they are given up. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, unskillful qualities do not arise, and, if they’ve already arisen, they are given up.”

    “When one thing, mendicants, is developed and cultivated, skillful qualities arise, and, once they’ve arisen, they increase and grow. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, skillful qualities arise, and, once they’ve arisen, they increase and grow.”

    - AN 1.584-585 (Ven. Sujato)

    :candle:

    Bhikkhus, when one thing is developed, made much of, ignorance is abandoned, wisdom arises, the conceit "I am" is abandoned, the underlying tendencies become uprooted, the fetters are abandoned. Which one thing? Mindfulness of the body. Bhikkhus, when this one thing is developed, made much of, ignorance is abandoned, wisdom arises, the conceit "I am" is abandoned, the underlying tendencies become uprooted, the fetters are abandoned.
    -AN 1.586-590 (Ven. Akiñcano)

    :candle:

    “One thing, mendicants, when developed and cultivated leads to demolition by wisdom … to extinguishment by not grasping. What one thing? Mindfulness of the body. This one thing, mendicants, when developed and cultivated leads to demolition by wisdom … to extinguishment by not grasping.”
    - AN 1.591-592 (Ven. Sujato)

    :candle:

    Bhikkhus, when one thing is developed, made much of, there is the penetration of the various elements... there is the penetration of the different elements... there is the analysis of the various elements. Which one thing? Mindfulness of the body. Bhikkhus, when this one thing is developed, made much of, there is the penetration of the various elements... there is the penetration of the different elements... there is the analysis of the various elements.
    -AN 1.593-599 (Ven. Akiñcano)

    :candle:

    “One thing, mendicants, when developed and cultivated leads to the realization of the fruit of stream-entry … once-return … non-return … perfection. What one thing? Mindfulness of the body. This one thing, when developed and cultivated, leads to the realization of the fruit of stream-entry … once-return … non-return … perfection.”
    - AN 1.596-599 (Ven. Sujato)

    :candle:

    One thing, bhikkhus, developed, made much of, leads to the attainment of understanding... leads to the growth of understanding... leads to the full development of understanding... leads to great understanding... leads to wide understanding... leads to extensive understanding... leads to deep understanding... leads to non-local understanding... leads to broad understanding... leads to the abundance of understanding... leads to quick understanding... leads to fast understanding... leads to speedy understanding... leads to swift understanding... leads to sharp understanding... leads to penetrative understanding. Which one thing? Mindfulness of the body. This one thing, bhikkhus, developed, made much of, leads to the attainment of understanding... leads to the growth of understanding... leads to the full development of understanding... leads to great understanding... leads to wide understanding... leads to extensive understanding... leads to deep understanding... leads to non-local understanding... leads to broad understanding... leads to the abundance of understanding... leads to quick understanding... leads to fast understanding... leads to speedy understanding... leads to swift understanding... leads to sharp understanding... leads to penetrative understanding.
    -AN 1.600-615 (Ven. Akiñcano)
Continue Reading the remaining twelve suttas of the AN book of ones, all pertaining to the deathless and kāyagatāsati (mindfulness of the body).
User avatar
SDC
Posts: 9062
Joined: Mon Dec 14, 2009 11:08 pm

📍 On Kāyagatāsati (Week of 1/9/2022)

Post by SDC »

:reading:

What I found very interesting about these two short suttas is that mindfulness of the body can be said to be directional, in the sense that it keeps the mind in the direction of what should be done; always aware of it. I think this corresponds to right effort found in AN 1.584 in the previous post.


Theragāthā
Soṇakoḷivisattheragāthā (Soṇakoḷivisa) Thag 13.1
Translated by Ven. Sujato

  • ...
    If a monk is insolent and negligent,
    concerned only with externals,
    their ethics, immersion, and wisdom
    do not become fulfilled.

    They disregard what should be done,
    and do what should not be done.
    For the insolent and the negligent,
    their defilements only grow.

    Those that have properly undertaken
    constant mindfulness of the body,
    don’t cultivate what should not be done,
    but always do what should be done.
    Mindful and aware,
    their defilements come to an end.
    ...

Dhammapada
Pakiṇṇakavagga (Miscellaneous) Dhp 290-293
Translated by Ven. Sujato

  • If by giving up material happiness
    one sees abundant happiness,
    a wise one would give up material happiness,
    seeing the abundant happiness.

    Some seek their own happiness
    by imposing suffering on others.
    Living intimate with enmity,
    they’re not freed from enmity.

    They disregard what should be done,
    and do what should not be done.
    For the insolent and the negligent,
    their defilements only grow.

    Those that have properly undertaken
    constant mindfulness of the body,
    don’t cultivate what should not be done,
    but always do what should be done.
    Mindful and aware,
    their defilements come to an end.
    ...
User avatar
SDC
Posts: 9062
Joined: Mon Dec 14, 2009 11:08 pm

📍 On Kāyagatāsati (Week of 1/9/2022)

Post by SDC »

:reading:


Saṁyutta Nikāya
Ānandasutta (With Ānanda) SN 8.4
Translated by Ven. Sujato


  • At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

    Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms with Venerable Vaṅgīsa as his second monk.

    And at that time Venerable Vaṅgīsa became dissatisfied, as lust infected his mind. Then he addressed Ānanda in verse:

    “I’ve got a burning desire for pleasure;
    My mind is on fire!
    Please, out of compassion, Gotama,
    tell me how to quench the flames.”

    “Your mind is on fire
    because of a perversion of perception.
    Turn away from the feature of things
    that’s attractive, provoking lust.

    See all conditioned phenomena as other,
    as suffering and not-self.
    Extinguish the great fire of lust,
    don’t burn up again and again.

    With mind unified and serene,
    meditate on the ugly aspects of the body.
    With mindfulness immersed in the body,
    be full of disillusionment.

    Meditate on the signless,
    give up the underlying tendency to conceit;
    and when you comprehend conceit,
    you will live at peace.”

Sutta Nipāta
Rāhulasutta (With Rāhula) Snp 2.11
Translated by Ven. Sujato


  • “Does familiarity breed contempt,
    even for the man of wisdom?
    Do you honor he who holds aloft
    the torch for all humanity?”

    “Familiarity breeds no contempt
    for the man of wisdom.
    I always honor he who holds aloft
    the torch for all humanity.”

    “One who’s given up the five sensual stimulations,
    so pleasing and delightful,
    and who’s left the home life out of faith—
    let them make an end to suffering!

    Mix with spiritual friends,
    stay in remote lodgings,
    secluded and quiet,
    and eat in moderation.

    Robes, almsfood,
    requisites and lodgings:
    don’t crave such things;
    don’t come back to this world again.

    Be restrained in the monastic code,
    and the five sense faculties,
    With mindfulness immersed in the body,
    be full of disillusionment.

    Turn away from the feature of things
    that’s attractive, provoking lust.
    With mind unified and serene,
    meditate on the ugly aspects of the body.

    Meditate on the signless,
    give up the tendency to conceit;
    and when you comprehend conceit,
    you will live at peace.”

    That is how the Buddha regularly advised Venerable Rāhula with these verses.

Notes:

The key here seems to be in understanding this saññāvipallāsā (perversion of perception). Ven. Bodhi renders this "inversion", though both seem to capture the meaning cleanly. In SN 8.4 and Snp 2.11 above it looks to be referring to the order of attractive and unattractive, and that it is perverse/inverse to take the sign of attractive/beauty as primary. Yes, there are beautiful things in the world, but the unattractive aspect looks to be more fundamental.

From AN 4.49:
Monks, there are these four perversions of perception, perversions of mind, perversions of view. Which four? ‘Constant’ with regard to the inconstant is a perversion of perception, a perversion of mind, a perversion of view. ‘Pleasant’ with regard to the stressful… ‘Self’ with regard to not-self… ‘Attractive’ with regard to the unattractive is a perversion of perception, a perversion of mind, a perversion of view. These are the four perversions of perception, perversions of mind, perversions of view.
- Ven. Thanissaro
/
Monks, there are these four inversions of perception, inversions of mind, inversions of view. What four? The inversion of perception, mind, and view that takes the impermanent to be permanent; the inversion of perception, mind and view that takes what is suffering to be pleasurable; the inversion of perception, mind, and view that takes what is not-self to be self; the inversion of perception, mind, and view that takes what is unattractive to be attractive. These are the four inversions of perception, mind, and view.
- Ven. Bodhi
Looks to be saying that the qualities of permanence, pleasure, Self and attractive are wrongly taken as primary. Or not even as primary: as all there is in things. The qualities of impermanence, suffering, not-self and unattractive are barely recognized, i.e., they are undeveloped (too small to recognize?). Optional even? Perhaps this is where "inversion" paints a slightly more accurate picture. All in all, the view itself is inverse/perverse when understood this way, so I think it can be said that this is also what makes the view wrong. More from AN 4.49:
Perceiving permanance in the impermanent,
perceiving pleasure in what is suffering,
perceiving a self in what is not-self,
and perceiving attractiveness in what is unattractive,
beings resort to wrong views,
their minds deranged, their perception twisted.

(Also see Snp 2.7 for a fascinating description of inversion/perversion where we find some older brahmins asking the Buddha about the ancient traditions. A story in verse reveals that the ancients were once restrained, had given up pleasures of the senses, and were happy, and then a perversion "crept" in after seeing the lavishness of the king's lifestyle. Eventually they "fell under the sway of sense pleasures", i.e., they began to take sensuality as first rather than restraint - an order that leads to their suffering.)

So what does this mean for our study of kāyagatāsati? Just considering SN 8.4 and Snp 2.11, it seems critical to take the unattractive aspects of the body as primary, but if we also take a look at the verse portion of SN 35.95, which gives a description of sati in general, it always seems to be about not wrongly attending to that pleasing sign, i.e., not attend it in a way that would pervert the available directions of attending:
SN 35.95 wrote:“Having seen a form with mindfulness muddled,
Attending to the pleasing sign,
One experiences it with infatuated mind
And remains tightly holding to it.

“Many feelings flourish within,
Originating from the visible form,
Covetousness and annoyance as well
By which one’s mind becomes disturbed.
For one who accumulates suffering thus
Nibbāna is said to be far away.

“Having heard a sound with mindfulness muddled …
“Having smelt an odour with mindfulness muddled …

“Having enjoyed a taste with mindfulness muddled …

“Having felt a contact with mindfulness muddled …

“Having known an object with mindfulness muddled …
For one who accumulates suffering thus
Nibbāna is said to be far away.

“When, firmly mindful, one sees a form,
One is not inflamed by lust for forms;
One experiences it with dispassionate mind
And does not remain holding it tightly.

“One fares mindfully in such a way
That even as one sees the form,
And while one undergoes a feeling,
Suffering is exhausted, not built up.
For one dismantling suffering thus,
Nibbāna is said to be close by.

“When, firmly mindful, one hears a sound,
One is not inflamed by lust for sounds; …
“When, firmly mindful, one smells an odour,
One is not inflamed by lust for odours; …

“When, firmly mindful, one enjoys a taste,
One is not inflamed by lust for tastes; …

“When, firmly mindful, one feels a contact,
One is not inflamed by lust for contacts; …

“When, firmly mindful, one knows an object,
One is not inflamed by lust for objects; …
For one diminishing suffering thus
Nibbāna is said to be close by.
So it seems the key to any mindful reflection is to set the perversion/inversion rightly? To set them up so they are not twisted. That even if the pleasing aspect has that prominence, to be able to remember that there are those more accurate aspects of impermanence, suffering, not-self and unattractive, and that properly ordered would lead to less inflammation of lust, diminished suffering and being closer to Nibbāna. One more from AN 4.49:
Having heard it, wise people,
having regained their sanity.
They have seen the impermanent as impermanent,
And what is suffering as suffering.

They have seen what is non-self as non-self,
and the unattractive as unattractive,
By the acquisition of right view,
they have overcome all suffering.
(I'd like to revisit this again week when we take on MN 10/62/118/119. Those body contemplations also seem to be setting the order rightly. Especially in cases of the breakdown of the body - seeing a corpse and understanding that the body right here and now is also subject to this. A truth that seems to be most significant and a threat to passion when compared to following that sign of attractive, which would keep the thoughts away from that truth, i.e. keep the perversion intact.)
User avatar
SDC
Posts: 9062
Joined: Mon Dec 14, 2009 11:08 pm

📍 On Kāyagatāsati (Week of 1/9/2022)

Post by SDC »

:reading:



Udāna
Mahāmoggallānasutta (With Moggallāna) Ud 3.5
Translated by Ven. Sujato

  • So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Mahāmoggallāna was sitting not far from the Buddha cross-legged, with his body straight and mindfulness of the body well-established in himself. The Buddha saw him meditating there.

    Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

    “With mindfulness of the body established,
    restrained in the six fields of contact,
    a mendicant always immersed in samādhi
    would know quenching in themselves.”

Notes:

Hold that thought for a moment as we shift to SN 35.132, where we find Ven. Mahakaccana talking to some students of the brahmin Lohicca, and then to Lohicca himself. I think the below reveals even more about the relationship between the six sense fields and mindfulness of the body; mindfulness of the body with either a limited mind or a measureless mind:
SN 35.132 wrote:“Master Kaccana said ‘with sense doors unguarded.’ In what way, Master Kaccana, is one ‘with sense doors unguarded’?”

“Here, brahmin, having seen a form with the eye, someone is intent upon a pleasing form and repelled by a displeasing form. He dwells without having set up mindfulness of the body, with a limited mind, and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, someone is intent upon a pleasing mental phenomenon and repelled by a displeasing mental phenomenon. He dwells without having set up mindfulness of the body … cease without remainder. It is in such a way, brahmin, that one is ‘with sense doors unguarded.’”

“It is wonderful, Master Kaccana! It is amazing, Master Kaccana! How Master Kaccana has declared one whose sense doors are actually unguarded to be one ‘with sense doors unguarded’! But Master Kaccana said ‘with sense doors guarded.’ In what way, Master Kaccana, is one ‘with sense doors guarded’?”

“Here, brahmin, having seen a form with the eye, someone is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, someone is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. He dwells having set up mindfulness of the body … cease without remainder. It is in such a way, brahmin, that one is ‘with sense doors guarded.’”
...
I think a key takeaway here is that one needs to be well-established in restraint for there to be sufficient room to work. Skilled in it, so the mind is not limited. Right? "Not intent upon" pleasing nor "repelled by" displeasing keeps things in that middle position of restraint and establishes that mindfulness of the body with measureless mind. This doesn't seem like a thought exercise, but a development through effort. Right?


:reading:


Udāna
Kaccānasutta (Kaccāna) Ud 3.5
Translated by Ven. Sujato

  • So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Mahākaccāna was sitting not far from the Buddha cross-legged, with his body straight and mindfulness of the body well-established in himself.

    The Buddha saw him meditating there.

    Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

    “Their mindfulness would always
    be established in the body, constant:
    ‘It might not be, and it might not be mine,
    It will not be, and it will not be mine.’
    Meditating stage by stage on that,
    in time they’d cross over clinging.”

Notes:

Ah ha, the famous "cryptic" utterance. :tongue:

I would just like to go quickly to a slight variation of this reflection:
AN 10.29 wrote: “Bhikkhus, of the speculative views held by outsiders, this is the foremost, namely: ‘I might not be and it might not be mine; I shall not be, and it will not be mine.’ For it can be expected that one who holds such a view will not be unrepelled by existence and will not be repelled by the cessation of existence. There are beings who hold such a view. But even for beings who hold such a view there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.
Read more
So this manner of reflection would make way for one to not be unrepelled by existence, and not be repelled by its cessation. Seems as though that is the benefit of this reflection of relinquishment and non-ownership. And even though this is the outsider's view, it is still on the right track.

Next in SN 22.55 we see the uninstructed worldling become frightened over an unfrightening matter - he is afraid of these thoughts of things might not being or not being "for me". The instructed noble disciple is not frightened:
SN 22.55 wrote:At Savatthi. There the Blessed One uttered this inspired utterance: “‘It might not be, and it might not be for me; it will not be, and it will not be for me’: resolving thus, a bhikkhu can cut off the lower fetters.”
...
“Resolving thus, venerable sir, a bhikkhu can cut off the lower fetters. But how should one know, how should one see, for the immediate destruction of the taints to occur?”

“Here, bhikkhu, the uninstructed worldling becomes frightened over an unfrightening matter. For this is frightening to the uninstructed worldling: ‘It might not be, and it might not be for me; it will not be, and it will not be for me.’ But the instructed noble disciple does not become frightened over an unfrightening matter. For this is not frightening to the noble disciple: ‘It might not be, and it might not be for me; it will not be, and it will not be for me.’
“Consciousness, bhikkhu, while standing, might stand engaged with form … engaged with feeling … engaged with perception … engaged with volitional formations; based upon volitional formations, established upon volitional formations, with a sprinkling of delight, it might come to growth, increase, and expansion.

“Bhikkhu, though someone might say: ‘Apart from form, apart from feeling, apart from perception, apart from volitional formations, I will make known the coming and going of consciousness, its passing away and rebirth, its growth, increase, and expansion’—that is impossible.

“Bhikkhu, if a bhikkhu has abandoned lust for the form element, with the abandoning of lust the basis is cut off: there is no support for the establishing of consciousness. If he has abandoned lust for the feeling element … for the perception element … for the volitional formations element … for the consciousness element, with the abandoning of lust the basis is cut off: there is no support for the establishing of consciousness.

“When that consciousness is unestablished, not coming to growth, nongenerative, it is liberated. By being liberated, it is steady; by being steady, it is content; by being content, he is not agitated. Being unagitated, he personally attains Nibbāna. He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’

“It is, bhikkhu, for one who knows thus, for one who sees thus, that the immediate destruction of the taints occurs.”
Read more
Not trying to strech this out too far, but below is a nice clean finish in terms of the potential of this reflection. All of AN 7.55 in certainly worth a read, but it is only in these last two contemplations that we see that addition of, "I am giving up what exists, what has come to be" to the reflection, the second of which ends up leading to arahantship:
AN 7.55 wrote:...
Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, desire to be reborn, and ignorance. With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a huge heap of grass or twigs. There it would ignite a fire and produce smoke. And after consuming the grass and twigs, the fire would burn up plants and trees until it reached a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it would be extinguished for lack of fuel. In the same way, a mendicant who practices like this … ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. These are the seven places people are reborn.

And what is extinguishment by not grasping? Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. And they have totally realized that state. They’ve completely given up the underlying tendencies of conceit, desire to be reborn, and ignorance. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. This is called extinguishment by not grasping.
It is interesting to consider how Ven. Mahakaccana in Ud 7.8 incorporated this reflection into his practice of kāyagatāsati. In terms of these last two treatments in AN 7.55, is rightly setting up mindfulness of the body the reason that "giving up" is even an option? Is that proper order of unattractive as most prominent (leading to non-lust) what induces the prospect of relinquishment? To ask this another way, does the reflection, "It might not be, and it might not be mine. It will not be, and it will not be mine", when incorporated rightly into the mindfulness of the body, contribute to a more accurate set up? And the one who is comfortable with the correct order of things is less frightened of that truth? Of the body, first and foremost being unattractive, not-self, not mine, subject to change, etc.? Perhaps rightly speaking, this cryptic utterance is kāyagatāsati, since both are leading to that great urgency (q.v. AN 1.576 from the second post in this thread).

Thoughts?
User avatar
SDC
Posts: 9062
Joined: Mon Dec 14, 2009 11:08 pm

📍 On Kāyagatāsati (Week of 1/9/2022)

Post by SDC »

:reading:



Saṁyutta Nikāya
Janapadakalyāṇīsutta (The Most Beautiful Girl of the Land) SN 47.20
Translated by Bhikkhu Bodhi


  • Thus have I heard. On one occasion the Blessed One was living among the Sumbhas, where there was a town of the Sumbhas named Sedaka. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”

    “Venerable sir!” the bhikkhus replied. The Blessed One said this:

    “Bhikkhus, suppose that on hearing, ‘The most beautiful girl of the land! The most beautiful girl of the land!’ a great crowd of people would assemble. Now that most beautiful girl of the land would dance exquisitely and sing exquisitely. On hearing, ‘The most beautiful girl of the land is dancing! The most beautiful girl of the land is singing!’ an even larger crowd of people would assemble. Then a man would come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. Someone would say to him: ‘Good man, you must carry around this bowl of oil filled to the brim between the crowd and the most beautiful girl of the land. A man with a drawn sword will be following right behind you, and wherever you spill even a little of it, right there he will fell your head.’

    “What do you think, bhikkhus, would that man stop attending to that bowl of oil and out of negligence turn his attention outwards?”

    “No, venerable sir.”

    “I have made up this simile, bhikkhus, in order to convey a meaning. This here is the meaning: ‘The bowl of oil filled to the brim’: this is a designation for mindfulness directed to the body. Therefore, bhikkhus, you should train yourselves thus: ‘We will develop and cultivate mindfulness directed to the body, make it our vehicle, make it our basis, stabilize it, exercise ourselves in it, and fully perfect it.’ Thus, bhikkhus, should you train yourselves.”

:D

Well that sure sounds pretty important!



:reading:


Saṁyutta Nikāya
Chappāṇakopamasutta (Simile of the Six Animals) SN 35.247
Translated by Bhikkhu Bodhi


  • Bhikkhus, suppose a man with limbs wounded and festering would enter a wood of thorny reeds, and the Kusa thorns would prick his feet and the reed blades would slash his limbs. Thus that man would thereby experience even more pain and displeasure. So too, bhikkhus, some bhikkhu here, gone to the village or the forest, meets someone who reproaches him thus: ‘This venerable one, acting in such a way, behaving in such a way, is a foul village thorn.’ Having understood him thus as a ‘thorn,’ one should understand restraint and nonrestraint.

    “And how, bhikkhus is there nonrestraint? Here, having seen a form with the eye, a bhikkhu is intent upon a pleasing form and repelled by a displeasing form. He dwells without having set up mindfulness of the body, with a limited mind, and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, he is intent upon a pleasing mental phenomenon and repelled by a displeasing mental phenomenon. He dwells without having set up mindfulness of the body, with a limited mind, and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder.

    “Suppose, bhikkhus, a man would catch six animals—with different domains and different feeding grounds—and tie them by a strong rope. He would catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie each by a strong rope. Having done so, he would tie the ropes together with a knot in the middle and release them. Then those six animals with different domains and different feeding grounds would each pull in the direction of its own feeding ground and domain. The snake would pull one way, thinking, ‘Let me enter an anthill.’ The crocodile would pull another way, thinking, ‘Let me enter the water.’ The bird would pull another way, thinking, ‘Let me fly up into the sky.’ The dog would pull another way, thinking, ‘Let me enter a village.’ The jackal would pull another way, thinking, ‘Let me enter a charnel ground.’ The monkey would pull another way, thinking, ‘Let me enter a forest.’

    “Now when these six animals become worn out and fatigued, they would be dominated by the one among them that was strongest; they would submit to it and come under its control. So too, bhikkhus, when a bhikkhu has not developed and cultivated mindfulness directed to the body, the eye pulls in the direction of agreeable forms and disagreeable forms are repulsive; the ear pulls in the direction of agreeable sounds and disagreeable sounds are repulsive; the nose pulls in the direction of agreeable odours and disagreeable odours are repulsive; the tongue pulls in the direction of agreeable tastes and disagreeable tastes are repulsive; the body pulls in the direction of agreeable tactile objects and disagreeable tactile objects are repulsive; the mind pulls in the direction of agreeable mental phenomena and disagreeable mental phenomena are repulsive.

    “It is in such a way that there is nonrestraint.

    “And how, bhikkhus, is there restraint? Here, having seen a form with the eye, a bhikkhu is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, he is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. It is in such a way that there is restraint.

    “Suppose, bhikkhus, a man would catch six animals—with different domains and different feeding grounds—and tie them by a strong rope. He would catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie each by a strong rope. Having done so, he would bind them to a strong post or pillar. Then those six animals with different domains and different feeding grounds would each pull in the direction of its own feeding ground and domain. The snake would pull one way, thinking, ‘Let me enter an anthill’ … as above … The monkey would pull another way, thinking, ‘Let me enter a forest.’

    “Now when these six animals become worn out and fatigued, they would stand close to that post or pillar, they would sit down there, they would lie down there. So too, bhikkhus, when a bhikkhu has developed and cultivated mindfulness directed to the body, the eye does not pull in the direction of agreeable forms nor are disagreeable forms repulsive; the ear does not pull in the direction of agreeable sounds nor are disagreeable sounds repulsive; the nose does not pull in the direction of agreeable odours nor are disagreeable odours repulsive; the tongue does not pull in the direction of agreeable tastes nor are disagreeable tastes repulsive; the body does not pull in the direction of agreeable tactile objects nor are disagreeable tactile objects repulsive; the mind does not pull in the direction of agreeable mental phenomena nor are disagreeable mental phenomena repulsive.

    “It is in such a way that there is restraint.

    “‘A strong post or pillar’: this, bhikkhus, is a designation for mindfulness directed to the body. Therefore, bhikkhus, you should train yourselves thus: ‘We will develop and cultivate mindfulness directed to the body, make it our vehicle, make it our basis, stabilize it, exercise ourselves in it, and fully perfect it.’ Thus should you train yourselves.”

Notes:

Again, we find these potent references to restraint and of kāyagatāsati as a pillar that would contribute to the senses eventually becoming worn out, fatigued, and that they would then calm down and stand close to this establishment rather than pull in the direction of agreeable or be repulsed by what is disagreeable. Though this is not simply a meditative act - this is an establishment, a training towards a lifestyle of restraint, which is to be maintained always.


Lets discuss. :smile:
immaterial236
Posts: 1
Joined: Tue Dec 28, 2021 12:32 pm

Re: 📍 On Kāyagatāsati (Week of 1/9/2022)

Post by immaterial236 »

Regarding the sense restraint I agree that it is an establishment.

Here is a nice description of SN35:247 : https://www.youtube.com/watch?v=Ub4hW6xUDTg.

The dogs and deer analogy (https://youtu.be/Ub4hW6xUDTg?t=942) helps me understand that one way in which mindfulness of body could be helpful for sense restraint is that it would allow us to be more perceptive of the behaviour of sense organs. This would naturally make sense-restraint easier and otherwise we would be 'surprised' and not realise that we have been pulled by the senses.
User avatar
SDC
Posts: 9062
Joined: Mon Dec 14, 2009 11:08 pm

Re: 📍 On Kāyagatāsati (Week of 1/9/2022)

Post by SDC »

immaterial236 wrote: Sun Jan 09, 2022 4:36 am Regarding the sense restraint I agree that it is an establishment.

Here is a nice description of SN35:247 : https://www.youtube.com/watch?v=Ub4hW6xUDTg.

The dogs and deer analogy (https://youtu.be/Ub4hW6xUDTg?t=942) helps me understand that one way in which mindfulness of body could be helpful for sense restraint is that it would allow us to be more perceptive of the behaviour of sense organs. This would naturally make sense-restraint easier and otherwise we would be 'surprised' and not realise that we have been pulled by the senses.
Thanks for your thoughts. Yes it does put that “behavior of sense organs”, i.e., the pull of the sense organs towards their own domains, in better perspective. Instead of just accepting that pull as something “I want” (the Self first), there is the option to recollect that those are the needs of those senses, and that the body has its own agenda (breathes on its own, pumps blood on its own, senses have preferences).

And excellent stuff from Ajahn Nyanamoli! Thanks!
“Life is swept along, short is the life span; no shelters exist for one who has reached old age. Seeing clearly this danger in death, a seeker of peace should drop the world’s bait.” SN 1.3
Jack19990101
Posts: 714
Joined: Wed Jun 09, 2021 4:40 am

Re: 📍 On Kāyagatāsati (Week of 1/9/2022)

Post by Jack19990101 »

I noticed that anapanasati is much popular than body parts and other format of body contemplation.
But there are often frustrating experience with anapanasati as it is boring.
It is due to the nature of breath being neutral.
But contemplation upon organic aspect of body, is the opposite. Thus it is easy to hold onto it as a theme during daily life.

One can't do organic body contemplation without thinking of death and dying process. Repetitive contemplation will attenuate fear toward our mortality. We are in fear of death because we don't think it often enough or think about its details enough.
It is the same - we can't do this without thinking about details and nature of food.

In overall, i think organic body contemplation is powerful, it is dramatic, repulsive, gross. but exactly for the same, it is easier to hold our attention, becoming an optimal & stable theme, threading all our activities.

It is especially suitable if one is hyper in body image, sex drive, food craving, anxious about accidents, afraid of sickness, so on.

When feeling of repulsion accumulates its intensity, it serves as a door to jhana as well. Once one is familiar & confident in staying with the repulsion, its subsiding back into heart, this will yield bliss and sukha.
pegembara
Posts: 3465
Joined: Tue Oct 13, 2009 8:39 am

Re: 📍 On Kāyagatāsati (Week of 1/9/2022)

Post by pegembara »

The almost universal fear is that of annihilation upon death for Buddhists and non-Buddhists alike. It seems that getting too involved with the five aggregates or the six senses is the cause of this fear.

Is death the end?
The question is -end of what?
At Savatthi. There the Blessed One uttered this inspired utterance: “‘It might not be, and it might not be for me; it will not be, and it will not be for me’: resolving thus, a bhikkhu can cut off the lower fetters.”
...
“Resolving thus, venerable sir, a bhikkhu can cut off the lower fetters. But how should one know, how should one see, for the immediate destruction of the taints to occur?”

“Here, bhikkhu, the uninstructed worldling becomes frightened over an unfrightening matter. For this is frightening to the uninstructed worldling: ‘It might not be, and it might not be for me; it will not be, and it will not be for me.’ But the instructed noble disciple does not become frightened over an unfrightening matter. For this is not frightening to the noble disciple: ‘It might not be, and it might not be for me; it will not be, and it will not be for me.’
Consciousness, bhikkhu, while standing, might stand engaged with form … engaged with feeling … engaged with perception … engaged with volitional formations; based upon volitional formations, established upon volitional formations, with a sprinkling of delight, it might come to growth, increase, and expansion.
Closely related to kayagasati is maranasati, I feel.
Definitely not as boring as just plain old anapasati!
"But whoever develops mindfulness of death, thinking, 'O, that I might live for the interval that it takes to swallow having chewed up one morsel of food... for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Blessed One's instructions. I would have accomplished a great deal' — they are said to dwell heedfully. They develop mindfulness of death acutely for the sake of ending the effluents.

"Therefore you should train yourselves: 'We will dwell heedfully. We will develop mindfulness of death acutely for the sake of ending the effluents.' That is how you should train yourselves."

https://www.accesstoinsight.org/tipitak ... .than.html
And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech.
asahi
Posts: 2732
Joined: Wed Oct 07, 2020 4:23 pm

Re: 📍 On Kāyagatāsati (Week of 1/9/2022)

Post by asahi »

Other ascetics appears to practice sense restraining or refraining from sense pleasures . What do you think in that it differs with buddhist practice on kayagatasati ?
No bashing No gossiping
User avatar
SDC
Posts: 9062
Joined: Mon Dec 14, 2009 11:08 pm

Re: 📍 On Kāyagatāsati (Week of 1/9/2022)

Post by SDC »

Jack19990101 wrote: Sun Jan 09, 2022 5:39 pm One can't do organic body contemplation without thinking of death and dying process. Repetitive contemplation will attenuate fear toward our mortality. We are in fear of death because we don't think it often enough or think about its details enough.
It is the same - we can't do this without thinking about details and nature of food.

In overall, i think organic body contemplation is powerful, it is dramatic, repulsive, gross. but exactly for the same, it is easier to hold our attention, becoming an optimal & stable theme, threading all our activities.
Good post, Jack. Thanks for joining this week!
“Life is swept along, short is the life span; no shelters exist for one who has reached old age. Seeing clearly this danger in death, a seeker of peace should drop the world’s bait.” SN 1.3
User avatar
SDC
Posts: 9062
Joined: Mon Dec 14, 2009 11:08 pm

Re: 📍 On Kāyagatāsati (Week of 1/9/2022)

Post by SDC »

pegembara wrote: Mon Jan 10, 2022 2:12 am Closely related to kayagasati is maranasati, I feel.
Definitely not as boring as just plain old anapasati!
Indeed they all seem to be approaching the exact same realization. I can’t find the account in the suttas of those monks who ended up praising death after meditating on the unattractive, but the Vinaya account is more complete here. Interestingly after all of those monks are killed or commit suicide as a result of misapplying the perception of unattractive, the Buddha instructs the other bhikkhus to practice mindfulness of breathing culminating (as always) in this insight:
When breathing in, he trains in contemplating impermanence; when breathing out, he trains in contemplating impermanence. When breathing in, he trains in contemplating fading away; when breathing out, he trains in contemplating fading away. When breathing in, he trains in contemplating ending; when breathing out, he trains in contemplating ending. When breathing in, he trains in contemplating relinquishment; when breathing out, he trains in contemplating relinquishment.
So it seems to be a matter of intensity, death being the most, breathing the least, body as unattractive somewhere in the middle. In the end they all have to do with the body.
“Life is swept along, short is the life span; no shelters exist for one who has reached old age. Seeing clearly this danger in death, a seeker of peace should drop the world’s bait.” SN 1.3
User avatar
SDC
Posts: 9062
Joined: Mon Dec 14, 2009 11:08 pm

Re: 📍 On Kāyagatāsati (Week of 1/9/2022)

Post by SDC »

asahi wrote: Mon Jan 10, 2022 2:20 pm Other ascetics appears to practice sense restraining or refraining from sense pleasures . What do you think in that it differs with buddhist practice on kayagatasati ?
I think it is a matter of discernment. You could practice restraint for a thousand years, but if you don’t use that development to consider the nature of the body then it doesn’t appear as though there can be any relinquishment.
“Life is swept along, short is the life span; no shelters exist for one who has reached old age. Seeing clearly this danger in death, a seeker of peace should drop the world’s bait.” SN 1.3
asahi
Posts: 2732
Joined: Wed Oct 07, 2020 4:23 pm

Re: 📍 On Kāyagatāsati (Week of 1/9/2022)

Post by asahi »

SDC wrote: Tue Jan 11, 2022 12:16 pm
asahi wrote: Mon Jan 10, 2022 2:20 pm Other ascetics appears to practice sense restraining or refraining from sense pleasures . What do you think in that it differs with buddhist practice on kayagatasati ?
I think it is a matter of discernment. You could practice restraint for a thousand years, but if you don’t use that development to consider the nature of the body then it doesn’t appear as though there can be any relinquishment.
Agree .
No bashing No gossiping
Locked