4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Kāya

1. the physical body
2. a heap, collection, group.

kāya ¹ – Kāya (the body)
kāya ² – Kāya (flesh and blood anatomical body)
kāya ³ – EBT Kāya is physical body in 4 jhānas context
kāya ⁴ – LBT Kāya is often physical body in 4 jhānas context
kāya ⁵ – Kāya context when it’s not a physical body
kāya ¹⁰ – misc.
kāya ^999.9 – TOC permalinks

Rūpa

1. [visible]-form that is seen with the eye (cakkhuna rupam disva)
2. in 12ps its link preceding 6aya, sala-ayatana (six sense bases) which include kāya the physical body
3. in meditation context rūpa is often the anatomical body, built of 4 great elements

🔬rūpa

Sarīra

physical body, corpse

🔬sarīra

Mind/Body dichotomy

• DN ² from 4th jhana, 4 elements meditation and mind made body power carefully differentiate kaya, rupa, citta, etc.
• DN ¹⁵ 7 planes of consciousness, beings below brahma realm described in terms of kaya
• MN ¹⁹ first jhana context, thinking good thoughts too intensely leads to no harm, but tires body (kaya), and a tired body disturbs mind (citta).
• SN ^12.61 and SN ^12.62 kaya of 4 elements vs. mind of citta, mano, vinnana
• SN ^18.21 anusaya: not self in context of kāya with viññāna and bahidda (external) form.
• SN ^22.95 lump of foam simile: body of kaya + rupa contrasted against lifeforce and vinnana separated at death
• SN ^36.11 passaddhi applies to a kaya for the 4 jhanas only! 🔗audit:proof Does not get used to refer to mind only arupa 'bodies'.
🔗simile of ruler
🔗Example of Abhidhamma overriding Buddha's ruler, 3rd jhana
audit: 🔗Buddha making distinction between physical body and mind
🔗B. Brahmali murders kaya in 16aps. In 4sp🐘 and 16🌬️😤‍ which is a version of 4sp, the 1st frame kaya has the dichotomy with the 3rd frame citta, and the 2nd frame vedana straddles both body and mind.
🔗audit examples of body mind dichotomy: such as MN 19, SN 12.61 especially egregious.

especially important sutta references for kāya, rūpa, sarīra as physical body

DN ² from 4th jhana, 4 elements meditation and mind made body power carefully differentiate kāya, rūpa, citta, etc. (🔗proof, audit). Also, kāya in 4 jhana similes as in AN ^5.28 description.
MN ¹³ rūpā, sarīraṃ, kāya of beautiful girl aging, dying. This reference is especially important because it shows the body of girl as kāma‍ and 5kg sensual pleasure cords, as well as the corpse stage same as in kāya-gatā-sati 🏃‍ suttas.
SN ^47.42 Body dependent on food, 4 satipaṭṭhā context, showing that kāya is physical body in contrast to citta.

Alphabetized sutta references for kāya, rūpa, sarīra as physical body

AN ^3.16 eating food, kāya gets nutrition and avoid harm
AN ^4.14 as one of 6 internal sense bases, sense restraint
AN ^5.28 classic jhāna similes, pīti and sukha pervades body, commentary explicitly states that kāya is 31 body parts.
AN ^10.49 Sarīr-aṭṭha-dhamma: 10 dhammas Existing Because of the Body (sarīra)
DN ² from 4th jhana, 4 elements meditation and mind made body power carefully differentiate kāya, rūpa, citta, etc. (🔗proof, audit). Also, kāya in 4 jhana similes as in AN ^5.28 description.
DN ¹⁵ 7 planes of consciousness, beings below brahma realm described in terms of kāya. also differentiates between rūpa kāya and nama kāya, also boy being born with kāya, nama rūpa, and vinanna
KN Pe 7.72 gloss 4 jhanas, explicitly say whether sukha, pīti, kāya are bodily or mental
KN Ps 1.3 section on breath meditation glosses step 3 and 4 for kāya
KN Snp 5.17 body (rupa) old and breaking down. Rupa as object of eye faculty, ruppanti as verb, rupa as physical body of clinging for suffering and rebirth.
MN ¹³ rūpā, sarīraṃ, kāya of beautiful girl aging, dying. This reference is especially important because it shows the body of girl as the object kāma‍ and 5kg sensual pleasure cords, as well as the corpse stage same as in kāya-gatā-sati 🏃‍ suttas.
MN ^74.7 shows that kāya and rūpa by default, when unqualified, are referring to your physical body.
MN ¹¹⁹ classic jhāna similes, pīti and sukha pervades body, commentary explicitly states that kāya is 31 body parts. In addition, kāya-gatā-sati 🏃‍ excercises are all obviously involving anatomical body done with 4 jhana quality.
SA 484 Buddha says first jhāna formula pīti sukha pervades entire physical body
SN ^12.61 would be better to think of soul as body (kāya of 4 elements) rather than mind, since even ordinary person can see body disappears after 100 years, but mind changes every moment.
SN ^12.62 almost same as SN ^12.61 . kāya of 4 elements vs. mind of citta, mano, vinnana
SN ^22.1 afflicted with aging & illness, kāya contrast with citta
SN ^22.95 lump of foam simile: body of kāya + rūpa contrasted against lifeforce and vinnana separated at death
SN ^36.6 Salla: Dart: Ordinary person experiences a dukkha vedana as a painful physical feeling,
followed by a mental painful feeling (so dve vedanā vedayati — kāyikañca, cetasikañca.).
Ariya-savako only gets struck by the first dart (physical)
SN ^36.7 3 types of feeling each dependent on anatomical body (imameva kāyaṃ paṭicca).
Finally, the investigation of vedana takes you all the way to Nirvana, while in satipatthana, with lamp simile.
SN ^36.11 passaddhi applies to a kāya for the 4 jhanas only!
SN ^46.3 the frequent prototypical 7sb☀️ causal sequence, mental part of pīti emphasized, leading to body (kāya) pacification and sukha.
SN 47.9 buddha uses animitta samādhi to calm body pain, kāya here must be physical body not mental body because arahants don't have mental pain. 🔗📝
SN ^48.37 Vibhaṅga 2: Analysis 2: Same as SN ^48.36 , with addition at end, vedana has mental and physical comoponents in 5 fold scheme.
SN ^48.38 Same as SN ^48.36 except ending explains equivalence between 3 fold and 5 fold vedana scheme.
SN ^48.41 Jarā: Aging: Buddha complains of aging body (kāya) crooked posture pain, and diminished faculties (indriya) where 5 bodily faculties are named but 6th (mind, mano) is explicitly omitted.
SN ^51.12 making “kamma” with body, speech mind.
result of bad kamma after “body” breaks up at death.
SN ^51.22 can levitate and travel to brahma world, with mind made body, and original body

1 – Kāya (the body)

Is the body physical, mental, an abstract “collection” of things, or some combination of the above? It depends on the context.

2 – Kāya (flesh and blood anatomical body)

EBT Pāli

AN 4.14 as one of 6 internal sense bases, sense restraint

kāyena phoṭṭhabbaṃ phusitvā	With-the-body, tactile-sensations (he) senses.
na nimittag-gāhī hoti	(he) Does-not {grab}-signs ****.
Nā-nubyañjanag-gāhī.	Does-not {grab}-features.
yatvādhikaraṇamenaṃ kāy-indriyaṃ a-saṃvutaṃ viharantaṃ	Since-if-he-were-to {dwell with the} body-faculty un-restrained ***********,
Abhijjhā-domanassā pāpakā a-kusalā dhammā anvāssaveyyuṃ,	greed-(and)-distress (and) evil un-skillful states would-invade [his mind].
tassa saṃvarāya paṭipajjati,	His restraint (is put into) practice.
rakkhati kāy-indriyaṃ,	(he) protects (the) body-faculty.
kāy-indriye saṃvaraṃ āpajjati.	The body-faculty restraint (he) undertakes.

AN 3.16 eating food

Kathañ-ca, bhikkhave, bhikkhu	"And-how, monks, {does a} monk
bhojane mattaññū hoti?	eat (in) moderation ****?
Idha, bhikkhave, bhikkhu	Here, monks, a-monk
paṭisaṅkhā yoniso āhāraṃ āhāreti:	reflecting carefully (on) food (he) consumes:
‘neva davāya	'not (for) amusement,
na madāya	not (for) intoxication,
na maṇḍanāya	not (for) beautification,
na vibhūsanāya,	not (for) attractiveness,

anatomical body is nourished by food

yāva-deva imassa kāyassa ṭhitiyā yāpanāya	only-for this body's maintenance (and) nourishment,
vihiṃs-ūparatiyā	injury-avoidance [from under eating],
brahmacariy-ānuggahāya,	[for] assisting (the) holy-life,
iti purāṇañca vedanaṃ paṭihaṅkhāmi,	[thinking:] thus old feelings [of hunger] I-will-terminate,
navañca vedanaṃ na uppādessāmi,	new feelings [of overeating] I-will-not-arouse,
yātrā ca me bhavissati anavajjatā ca	{and} healthy I will-become, blamless and
Phāsu-vihāro cā’ti.	(in) comfort (I) dwell ****.
Evaṃ kho, bhikkhave, bhikkhu	Thus indeed, monks, a-monk
bhojane mattaññū hoti.	eat (in) moderation ****.

AN 6.29, MN 10 see body based meditations under kāya anupassana

AN 5.28, MN 119, classic jhāna similes

SN 51.22 can levitate and travel to brahma world

♦ “yañca kho, omāti, bhante,	"That indeed, ***, ****,
bhagavā iddhiyā	the-Blessed-One (with) spiritual-power
mano-mayena kāyena	(with) mind-made body [is able to]
brahmalokaṃ upasaṅkamituṃ,	{travel to the} brahma-world,
yañca kho abhijānāti, bhante,	that indeed with-direct-experience, ******,

(After explaining he can travel with a mind made body, he then astounds Ananda by saying he can do it with his flesh and blood body as well. The 4 elements are “rūpa”, which are visible to the eye, touchable with the body. Note levitation is much more difficult to do than 4 jhānas, so it’s hard to imagine if one can be percipient of flesh and body while levitating, that one could not perceive the body in jhāna)

bhagavā iminā cātu-mahā-bhūtikena	the-Blessed-One (with) these four-great-elements
kāyena iddhiyā	[comprising the] body, (with) spiritual-power
brahmalokaṃ upasaṅkamitā,	(to the) brahma-world (he can) travel (to),
tayidaṃ, bhante,	This is, ******,
bhagavato acchariyañceva abbhutañcā”ti.	********* wonderful (and) marvelous!"
…	…

(Note citta and kāya dichotomy)

evameva kho, ānanda,	like-that also, *******,
yasmiṃ samaye tathāgato	****** when (the) Tathāgata's
kāyampi citte samodahati,	body {is immersed} in-the-mind,
cittampi kāye samodahati,	(and) mind {is immersed} in-the-body,
sukha-saññañca	pleasurable-perceptions
lahu-saññañca kāye	(and) light-weight-perceptions (in regard to the) body
okkamitvā viharati;	(he has) entered (and) dwells (in);
tasmiṃ, ānanda,	****, *****,
samaye tathāgatassa	(on that) occasion (the) Tathāgata's
kāyo lahutaro ceva hoti	body {becomes} light-weight indeed ****,
mudutaro ca kammaniyataro ca	malleable and wieldy,
pabhassarataro ca.	and luminous.

SN 51.12 making “kamma” with body, speech mind

‘ime vata, bhonto, sattā	these **, ****, beings,
kāya-duc-caritena samannāgatā	bodily-bad-conduct (they) possess,
vacī-duc-caritena samannāgatā	verbal-bad-conduct (they) possess,
mano-duc-caritena samannāgatā	mental-bad-conduct (they) possess,
ariyānaṃ upavādakā	noble-ones (they) revile,
micchā-diṭṭhikā	wrong-views (they hold),
micchā-diṭṭhi-kamma-samādānā;	wrong-views-(guided)-actions-(they)-undertook,

One could argue the kāya that makes kamma is non corporal, but that the word is used for break up at death and contrasted with verbal and mental conduct seems to be consistent for anatomical body

SN 51.12 result of bad kamma after “body” breaks up

te kāyassa bhedā	(when) their bodies break-up
paraṃ maraṇā	after death,
apāyaṃ dug-gatiṃ vinipātaṃ nirayaṃ	(in the) plane-of-deprivation, (the) bad-destination, (the) lower realms, (in) hell
upapannā.	(they have) reappeared.

SN 22.1 afflicted with aging & illness, kāya contrast with citta

(thanissaro trans)

♦ “evametaṃ, gahapati, evametaṃ, gahapati!	"So it is, householder. So it is.
āturo hāyaṃ, gahapati,
kāyo aṇḍabhūto pariyonaddho.	The body is afflicted, weak, & encumbered.
yo hi, gahapati, imaṃ kāyaṃ pariharanto	For who, looking after this body,
muhuttampi ārogyaṃ paṭijāneyya,	would claim even a moment of true health,
kimaññatra bālyā?	except through sheer foolishness?
tasmātiha te, gahapati, evaṃ sikkhitabbaṃ —	So you should train yourself:
‘ātura-kāyassa	'Even though I may be afflicted in body,
me sato cittaṃ an-āturaṃ bhavissatī’ti.	my mind will be unafflicted.'

3 – EBT Kāya is physical body in 4 jhānas context

3.1 – main pāḷi EBT suttas

Sumary of Sutta references (see the quoted scripture passages elsewhere in the article)

AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!
SA 484 Buddha says first jhāna formula pīti sukha pervades entire physical body
MN 119 4 jhana similes are under kaya anupassana / kayagatasati

Theravada commentary for 4 jhana simles confirms body is physical “skin, flesh, blood”

Sarvastivada 16 APS, 4jhanas, and the Abhihdharma for Sarvastivada confirm body is physical
see article under STED/16 APS dhyana samadhi sutra

Vimuttimagga, an early Theravada commentary Arahant upatissa says body is physical in 4 jhanas, you can feel leg pain, can hear sounds.

7sb samādhi-sam-bojjhanga = 4 jhānas

DN 2 (B.Sujato trans.)

(1, 2, 3) Tassime pañca nīvaraṇe pahīne attani samanupassato	(1, 2, 3) Seeing that the hindrances have been given up in them,
pāmojjaṃ jāyati,	joy springs up.
(4) pa-muditassa pīti jāyati,	(4) Being joyful, rapture springs up.
(5) pīti-manassa kāyo passambhati,	(5) When the mind is full of rapture, the body becomes tranquil.
Passaddha-kāyo sukhaṃ vedeti,	When the body is tranquil, they feel bliss.
(6) sukhino cittaṃ samādhiyati.	(6) And when blissful, the mind becomes immersed.

(STED first jhana formula)

So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, [with vitakka & vicara].

(first jhana simile)

So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

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.

(remaining 3 jhanas and similes complete samadhi-sambojjhanga)

(6 abhiñña and similes would represent #7 upekkha-sam-bojjhanga accomplishing super powers and arahantship)

3.2 – Āgama sutras

SA 484 body means corporeal body; jhāna involves whole-body awareness

(SA 484 is from Sarvastivada EBT school. Comments and english translation of key chinese phrases are from Dr. William Chu)

•阿難尊者問:「什麼是極樂？」尊者跋陀羅回答說：「……阿難！有眾生離欲而產生喜樂，處處潤澤，處處敷悅，舉身充滿，無不滿處」

•SA 484: Ananda: “What constitutes a superior pleasure?” …“Ananda, from seclusion, some beings give rise to happiness and pleasure. Such [happiness and pleasure] pervade everywhere, nourish everywhere, and envelop and delight everywhere—the whole body is filled to the brim with them; the body is replete with them everywhere.”

{this phrase is from the standard EBT first jhāna formula}

123b28 離生喜樂

happiness and pleasure born of seclusion

The expression "lisheng xile" (happiness and pleasure born of seclusion) is an exclusive reference to the first jhana {corresponding to Pīti sukha, seclusion -> viveka}.
This passage is indubitably about jhanas, and indubitably about whole body being pervaded by piti-suka. Moreover, the expression "jushen" (whole body) makes it expressly about the corporeal body, rather than any metaphorical body/entity.

3.3 – KN Ps 16 APS step 3 “entire body he experiences”

♦ 170. kathaṃ “sabbakāyapaṭisaṃvedī	42. (§48). “`Experiencing the whole body,’
assasissāmī”ti sikkhati,	I shall breathe in, thus he trains himself;
“sabbakāyapaṭisaṃvedī	`experiencing the whole body,’
passasissāmī”ti sikkhati?	I shall breathe out, thus he trains himself.”
kāyoti dve kāyā —	“Body”: There are two bodies—
nāma-kāyo ca rūpa-kāyo ca.	the mentality-body and the materiality-body.

nāma kāya

katamo nāma-kāyo?	What is the mentality body?
vedanā, saññā, cetanā,	Feeling, perception, volition,
phasso, manasikāro,	sense-impression, attention,
nāmañ-ca nāma-kāyo ca,	mentality and the mentality-body—
ye ca vuccanti citta-saṅkhārā —	and those (things) which are called the mental formations—
ayaṃ nāmakāyo.	this is the mentality-body. 176

rūpa kāya

katamo rūpa-kāyo?	What is materialiy body?
cattāro ca mahā-bhūtā,	The four great primaries
catunnañ-ca mahā-bhūtānaṃ upādāya-rūpaṃ,	and the materiality derived from the four great primaries—
assāso ca passāso ca,	in-breath and out-breath and
nimittañ-ca upanibandhanā,	the sign for the binding (of mindfulness)—
ye ca vuccanti kāya-saṅkhārā —	and those (things) which are called the bodily formations—
ayaṃ rūpa-kāyo.	this is the materiality-body.177

*16 APS step 4 “calming bodily fabricaitons”

♦ 171. kathaṃ “passambhayaṃ kāyasaṅkhāraṃ

59. (§51). “`Calming the bodily formation,

* 1. the typical calming of the breath

assasissāmī”ti sikkhati,	I shall breathe in,’ thus he trains himself;
“passambhayaṃ kāyasaṅkhāraṃ	`calming the bodily formation, I shall breathe out,’
passasissāmī”ti sikkhati?	thus he trains himself.”
katamo kāyasaṅkhāro?	“Bodily-formation”:
dīghaṃ assāsā kāyikā.	long in-breaths, these things are bodily properties;
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.	being bound up with the body they are bodily formations.180
te kāyasaṅkhāre passambhento nirodhento	He trains himself by calming, causing to cease,
vūpasamento sikkhati.	pacifying, those bodily formations.
dīghaṃ passāsā kāyikā.	long out-breaths, …
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.	…
te kāyasaṅkhāre passambhento nirodhento	…
vūpasamento sikkhati.	…
rassaṃ assāsā rassaṃ passāsā.	short in breaths, short out-breaths,

* 2. This seems to include “kaya” from step 16 APS step 3!

sabbakāyapaṭisaṃvedī assāsā	breathing in experiencing the whole body,
sabbakāyapaṭisaṃvedī passāsā	breathing out experiencing the whole body—
kāyikā.	these things are bodily properties;
ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.	being bound up with the body they are bodily formations.180
te kāyasaṅkhāre passambhento nirodhento	He trains himself by calming, causing to cease,
vūpasamento sikkhati.	pacifying, those bodily formations.

* 3. Body shaking, trembling, posture tweaking

♦ yathārūpehi kāyasaṅkhārehi yā kāyassa	Such bodily formations whereby there is
ā-namanā	bending backward,
vi-namanā	sideways,
san-namanā	all ways,
pa-ṇamanā	forward,
iñjanā	shaking,
phandanā	trembling,
calanā	moving of the body—
pakampanā —

repeating formula, after shaking stops

passambhayaṃ kāyasaṅkhāraṃ	“`calming the bodily formation,
assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. yathārūpehi kāyasaṅkhārehi yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā aniñjanā aphandanā acalanā akampanā santaṃ sukhumaṃ	I shall breathe in,’ thus he trains himself;
passambhayaṃ kāyasaṅkhāraṃ	‘calming the bodily formation,
assasissāmīti sikkhati,	I shall breathe out,’ thus he trains himself.”
passambhayaṃ kāyasaṅkhāraṃ
passasissāmīti sikkhati.	Such bodily formations whereby there is no bending
	backward, sideways, all ways, forward, shaking, trembling,
	moving of the body—”`Calming the quiet and subtle bodily
	formation, I shall breathe in,’ thus he trains himself;
	‘calming the quiet and subtle bodily formation,
	I shall breathe out,’ thus he trains himself.

3.4 – KN nettip-pakaraṇa, rūpa and nāma kāya

Khuddaka Nikāya, nettippakaraṇapāḷi, 4. paṭiniddesavāro, 14. adhiṭṭhānahāravibhaṅgo
For context, this section is defining some key dhamma terms like dukkha, magga, samāpatti, kāya, rūpa, etc. Kāya here is defined in isolation, not as part of 16 APS or part of ayatana.

♦ “kāyo”ti ekattatā.	Body …
tattha katamo kāyo?	here what is body?
nāma-kāyo rūpa-kāyo ca.	Mentality-body (and) materiality-body.

physical body

tattha katamo rūpakāyo?	What is materialiy body?
kesā lomā nakhā dantā taco,	Head-hairs, body-hairs, nails, teeth, skin,
maṃsaṃ nhāru aṭṭhi aṭṭhi-miñjaṃ vakkaṃ,	flesh, tendons, bones, bone-marrow, kidneys,
hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ,	heart, liver, pleura, spleen, lungs,
antaṃ antaguṇaṃ udariyaṃ karīsaṃ,	Large-intestines, small-intestines, stomach, feces,
pittaṃ semhaṃ pubbo lohitaṃ sedo medo,	bile, phelgm, pus, blood, sweat, fat,
assu vasā kheḷo siṅghāṇikā lasikā muttaṃ	tears, skin-oil, saliva, mucous, fluid-in-the-joints, urine,
matthaluṅgan ti	brain.
— ayaṃ rūpa-kāyo.	this is the materiality-body.

body of mental things

nāmakāyo nāma	Mentality-body (is comprised of) mentality,
vedanā saññā	feelings, perception
cetanā cittaṃ	intention, mind,
phasso manasikāroti —	contact, attention -
ayaṃ nāmakāyoti.	this is mentality body
ayaṃ vemattatā.

4 – LBT Kāya is often physical body in 4 jhānas context

4.1 – aṭṭhakathā (commentaries) AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!

AN-a 5, 1. paṭhamapaṇṇāsakaṃ, 3. pañcaṅgikavaggo, 8. pañcaṅgikasuttavaṇṇanā, para. 1 ⇒	(geoff shatz trans.)
imameva kāyan-ti imaṃ karajakāyaṃ.	“This very body:” this body born of action [i.e. born of kamma].
Abhisandetī-ti temeti sneheti,	“He drenches:” he moistens,
sabbattha pavatta-pīti-sukhaṃ karoti.	he extends joy and pleasure everywhere.
Parisandetī-ti samantato sandeti.	“Steeps:” to flow all over.
Paripūretī-ti vāyunā bhastaṃ viya pūreti.	“Fills:” like filling a bellows with air.
Parippharatī-ti samantato phusati.	“Permeates:” to touch all over.
sabbāvato kāyassāti assa bhikkhuno	“His whole body:” in this monk’s body,
sabbakoṭṭhāsavato kāyassa kiñci upādinnakasantatipavattiṭṭhāne	with all its parts, in the place where acquired [material] continuity occurs there is not even the smallest part consisting of
Chavi-maṃsa-lohit-ānugataṃ	skin, flesh, and blood
aṇumattampi ṭhānaṃ paṭhamaj-jhāna-sukhena a-phuṭaṃ nāma na hoti.	that is not-permeated with the pleasure of the first-jhāna.

4.2 – Kāya in the Theravada Abhidhamma

4.2.1 – Abhidhamma vibhaṅga “sutta method” vs. “abhidhamma method”

In this book, core EBT concepts are each analyzed in 2 ways First, the “sutta method” quotes pali directly from EBT pali text. Then, the “abhidhamma method” examines the concept from the Abhidhamma point of view, which is usually much more detailed and adds concepts that are not in EBT.

4.2.2 – 7sb: passaddhi (pacification) awakening factor, Bojjhaṅga vibhaṅga is physical body

In the 7 awakening factors, the sutta method under calmness awakening factor as a mental and physical part. Under Abhidhamma method, they drop out physical part and make it all mental.

sutta method: tranquility has body and mind components

vibhaṅga pāḷi 10. bojjhaṅgavibhaṅgo 1. suttantabhājanīyaṃ

♦ āraddha-vīriyassa	For him of strenuous energy
uppajjati pīti nir-āmisā —	there arises rapture that is not worldly.
ayaṃ vuccati “pīti-sambojjhaṅgo”.	This is called rapture-awakening-factor. (4)
♦ pīti-manassa kāyopi passambhati,	For him of raptureful mind the body becomes calm,
cittampi passambhati —	also consciousness becomes calm.
ayaṃ vuccati “passaddhisambojjhaṅgo”.	This is called calmness-awakening-factor. (5)
♦ passaddha-kāyassa sukhino	For him of calm-body and pleasure,
cittaṃ samādhiyati —	consciousness is in samādhi.
ayaṃ vuccati “samādhisambojjhaṅgo” .	This is called samādhi-awakening-factor. (6)
♦ tattha katamo passaddhisambojjhaṅgo?	Therein what is calmness-awakening-factor?
atthi kāya-passaddhi,	There is calmness of the body;
atthi citta-passaddhi .	there is calmness of consciousness.
yadapi kāya-passaddhi	That which is calmness of body,
tadapi passaddhi-sambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.	that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also.
yadapi citta-passaddhi	That which is calmness of consciousness;
tadapi passaddhi-sambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.	that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also. (5)

Abhidhamma method: kāya has no body component, all mental aggregates

*10.2. Analysis According To Abhidhamma

♦ tattha katamo passaddhisambojjhaṅgo? yā	Therein what is calmness-awakening-factor? That which
vedanākkhandhassa	of the aggregate of feeling,
saññākkhandhassa	of the aggregate of perception,
saṅkhārakkhandhassa	of the aggregate of volitional activities,
viññāṇakkhandhassa passaddhi	of the aggregate of consciousness is calmness,
paṭippassaddhi passambhanā paṭippassambhanā	serenity, being calm, being serene,
paṭippassambhitattaṃ passaddhisambojjhaṅgo —	state of being serene, calmness-awakening-factor.
ayaṃ vuccati “passaddhisambojjhaṅgo”.	This is called calmness-awakening-factor. (5)

* 6 ayatana (sense bases)

sutta method: from context body is clearly anatomical

vibhaṅgapāḷi	The Book of Analysis
♦ 2. āyatanavibhaṅgo	2. Analysis Of The Sense-bases
♦ 1. suttantabhājanīyaṃ	2.1. Analysis According To The Discourses
♦ 154. dvādasāyatanāni — cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ.	The twelve sense-bases are: The eye sense-base, visible sense-base, ear sense-base, audible sense-base, nose sense-base, odorous sense-base, tongue sense-base, sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base.
♦ cakkhuṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. rūpā aniccā dukkhā anattā vipariṇāmadhammā. sotaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. saddā aniccā dukkhā anattā vipariṇāmadhammā. ghānaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. gandhā aniccā dukkhā anattā vipariṇāmadhammā. jivhā aniccā dukkhā anattā vipariṇāmadhammā. rasā aniccā dukkhā anattā vipariṇāmadhammā. kāyo anicco dukkho anattā vipariṇāmadhammo. phoṭṭhabbā aniccā dukkhā anattā vipariṇāmadhammā. mano anicco dukkho anattā vipariṇāmadhammo. dhammā aniccā dukkhā anattā vipariṇāmadhammā.	The eye is impermanent, suffering, without soul, a changeable thing; visible (objects) are impermanent, suffering, without soul, changeable things. The ear is impermanent, suffering, without soul, a changeable thing; audible (objects) are impermanent, suffering, without soul, changeable things. The nose is impermanent, suffering, without soul, a changeable thing; odorous (objects) are impermanent, suffering, without soul, changeable things. The tongue is impermanent, suffering, without soul, a changeable thing; sapid (objects) are impermanent, suffering, without soul, changeable things. The body is impermanent, suffering, without soul, a changeable thing; tangible (objects) are impermanent, suffering, without soul, changeable things. The mind is impermanent, suffering, without soul, a changeable thing; ideational (objects) are impermanent, suffering, without soul, changeable things.
♦ suttantabhājanīyaṃ.	(Here Ends) Analysis According To The Discourses

Abhidhamma method: agrees with sutta method, kāya is anatomical body

♦ 160. tattha katamaṃ kāyāyatanaṃ? yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena kāyena anidassanena sappaṭighena phoṭṭhabbaṃ anidassanaṃ sappaṭighaṃ phusi vā phusati vā phusissati vā phuse vā, kāyopeso kāyāyatanampetaṃ kāyadhātupesā kāyindriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. idaṃ vuccati “kāyāyatanaṃ”.

Therein what is body sense-base? That body which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent; by means of which invisible impingent body (one) touched, touches, will touch or may touch invisible impingent tangible (object); this is body; this is body sense-base; this is body element;

this is faculty of body; this is a world; this is a door; this is an ocean; this is lucence; this is a field; this is a basis; this is the near shore; this is an empty village. This is called body sense-base. (5)

5 – Kāya context when it’s not a physical body

AN 4.87 body contact 8 liberations

“kathañ-ca, bhikkhave,	“And-how, monks,
puggalo samaṇa-padumo hoti?	{is a} person (an) ascetic-red-lotus ****?
idha, bhikkhave, bhikkhu	Here, monks, (a) monk,
āsavānaṃ khayā	asinine-inclinations destroyed,
an-āsavaṃ	free-of-asininity,
ceto-vimuttiṃ	mental-liberation,
paññā-vimuttiṃ	discernment-liberation,
diṭṭheva dhamme sayaṃ	having-seen dhamma himself,
abhiññā sacchikatvā	higher-knowledge {having}-realized,
upasampajja viharati,	(he) enters (and) dwells (thus).
aṭṭha ca vimokkhe	{And the} eight ** liberations
kāyena phusitvā viharati.	(with his) body (he) contacts (and) dwells.
evaṃ kho, bhikkhave,	Thus indeed, monks,
puggalo samaṇapadumo hoti.	{is a} person (an) ascetic-red-lotus ****.

10 – misc.

24/7 samādhi

🔬vedana

by default vedana/experienced-sensations, feelings, originate from the physical

Article on mind body connection by Peter Harvey.

🔗collection of articles on pali words for 'body', mind & body dichotomy).

100 – commentary

999 – Bookmarks of interest

999.9 – TOC permalinks

kāya ¹ – Kāya (the body)
kāya ² – Kāya (flesh and blood anatomical body)
kāya ³ – EBT Kāya is physical body in 4 jhānas context
kāya ^3.1 – main pāḷi EBT suttas
kāya ^3.2 – Āgama sutras
kāya ^3.3 – KN Ps 16 APS step 3 “entire body he experiences”
kāya ^3.4 – KN nettip-pakaraṇa, rūpa and nāma kāya
kāya ⁴ – LBT Kāya is often physical body in 4 jhānas context
kāya ^4.1 – aṭṭhakathā (commentaries) AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!
kāya ^4.2 – Kāya in the Theravada Abhidhamma
kāya ^4.2.1 – Abhidhamma vibhaṅga “sutta method” vs. “abhidhamma method”
kāya ^4.2.2 – 7sb: passaddhi (pacification) awakening factor, Bojjhaṅga vibhaṅga is physical body
kāya ⁵ – Kāya context when it’s not a physical body
kāya ¹⁰ – misc.
kāya ¹⁰⁰ – commentary
kāya ⁹⁹⁹ – Bookmarks of interest
kāya ^999.9 – TOC permalinks