In the EBT, when the Buddha wants to distinguish between mind and body, he usually uses 'citta' or 'mano' in contrast to 'kāya' or 'rūpa'.
summary of suttas surveyed:
MN 36: undeveloped mind and body: citta, kaya, sarira, and body organs referenced
SN 48.37 this sutta especially important also, because it carefully delineates which happiness factors in jhana and samadhi are mental, and which are physical. kaysika contrasted with cetasika.
SN 51.22 mano in contrast to kāya. Note that 4 great elements is the classic definition of rūpa, so here kāya and rūpa are also equated.
SN 22.95 lump of foam: rupa + kaya contrasted against vinnana and lifeforce separated at death
MN 36 (outsider un/developed body & mind)
“Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṃ.
|
“Master Gotama, there are some ascetics and brahmins who live committed to the practice of developing physical endurance, without developing the mind. |
Phusanti hi te, bho gotama, sārīrikaṃ dukkhaṃ vedanaṃ.
|
They experience painful physical feelings. |
Bhūtapubbaṃ, bho gotama, sārīri-kāya dukkhāya
vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma
phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati
cittakkhepaṃ.
|
This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind. |
Tassa kho etaṃ, bho gotama, kāyanvayaṃ cittaṃ hoti, kāyassa vasena vattati.
|
Their mind was subject to the body, and the body had power over it. |
Taṃ kissa hetu?
|
Why is that? |
Abhāvitattā cittassa.
|
Because their mind was not developed. |
SN 46.3 Sīla
(implied: pamojja and pīti would result from contact with inspiring monks) (0. 👂 Bhikkhūnaṃ dhammaṃ sutvā)0. 👂 listen to Dhamma [teaching] from a monk [and memorize it] (1. 🐘 Sati: taṃ Dhammaṃ anus-sarati anu-vitakketi)1. 🐘 that Dhamma [teaching] (he) recollects and thinks about (2. 💭 Dhamma-vicaya: taṃ dhammaṃ paññāya, pa-vicinati pa-vicarati pari-vīmaṃsam-āpajjati )2. 💭 that Dhamma discerning; he discriminates, evaluates, investigates (3. 🏹 Vīriya: āraddhaṃ hoti vīriyaṃ a-sallīnaṃ.)3. 🏹 his aroused vigor is not-slackening (4. 😁 Pīti: Āraddha-vīriyassa uppajjati pīti nir-āmisā,)4. 😁 his aroused vigor leads to arising of rapture not-carnal (of jhana) (5. 🌊 Passaddhi: Pīti-man-assa, kāyo-pi passambhati, cittam-pi passambhati )5. 🌊 with enraptured-mind, his body becomes pacified, his mind becomes pacified (6. 🌄 Samādhi: Passaddha-kāyassa sukhino, cittaṃ samādhiyati.)6. 🌄 with pacified body, he is in pleasure, mind becomes undistractable and lucid. (7. 👁 Upekkha: so tathā-samāhitaṃ cittaṃ, sādhukaṃ ajjh-upekkhitā hoti)7. 👁 he of such undistractable & lucid mind, thoroughly looks-upon-it-with-equanimity (7 types of fruits, Nirvana)Seven different levels of awakening results from proper practice of 7sb.
(can mind made body travel to brahma world?)
“abhi-jānāti nu kho, bhante,
| "[by means of] direct-experience, Lord, |
bhagavā iddhiyā
| (has) the-Blessed-One (using) [spiritual]-power |
mano-mayena kāyena
| (with a) mind-made body |
brahma-lokaṃ upasaṅkamitā”ti?
| {traveled to the} brahma-world? |
“abhi-jānāmi khv-āhaṃ, ānanda,
| "(through) {my own} direct-experience, Ānanda, |
iddhiyā mano-mayena kāyena
| (using) [spiritual]-power (of a) mind-made body, |
brahma-lokaṃ upasaṅkamitā”ti.
| (to the) brahma-world (I've) traveled." |
(can anatomical body travel to brahma world?)
“abhijānāti pana, bhante,
| "{What about,} direct-experience, Lord, |
bhagavā iminā cātu-mahā-bhūtikena
| ******* (of) these four-great-elements |
kāyena iddhiyā
| [making up the] body, (with) spiritual-power |
brahma-lokaṃ upasaṅkamitā”ti?
| [have you] {traveled to the} brahma-world? |
“abhijānāmi khvāhaṃ, ānanda,
| "(through) {my own} direct-experience, Ānanda, |
iminā cātu-mahā-bhūtikena
| (with) these four-great-elements |
kāyena iddhiyā
| [making up the] body, (with) spiritual-power |
brahma-lokaṃ upasaṅkamitā”ti.
| (to the) brahma-world (I've) traveled." |
(sukha indriya = physical pleasure)
“katamañca, bhikkhave, sukh'-indriyaṃ?
| “what, ************, (is the) pleasure-faculty? |
yaṃ kho, bhikkhave,
| Whatever ***, ************, |
kāyikaṃ sukhaṃ,
| bodily pleasure, |
kāyikaṃ sātaṃ,
| bodily satisfaction, |
kāya-samphassajaṃ sukhaṃ sātaṃ vedayitaṃ —
| Bodily-contact-produced pleasurable satisfying feeling – |
idaṃ vuccati, bhikkhave, sukh'-indriyaṃ.
| that (is) called, *********, pleasure-faculty. |
(so-manssa indriya = mental happiness)
“katamañca, bhikkhave, so-manass-indriyaṃ?
| “what, ************, (is the) good-mental-[state]-faculty? |
yaṃ kho, bhikkhave,
| Whatever ***, ************, |
cetasikaṃ sukhaṃ,
| mental pleasure, |
cetasikaṃ sātaṃ,
| mental satisfaction, |
mano-samphassajaṃ sukhaṃ sātaṃ vedayitaṃ —
| mind-contact-produced pleasurable satisfying feeling – |
idaṃ vuccati, bhikkhave, so-manass-indriyaṃ.
| that (is) called, *********, good-mental-[state]-faculty. |
SN 22.95
“Pheṇapiṇḍūpamaṃ rūpaṃ,
| “Form is like a lump of foam; |
vedanā bubbuḷūpamā;
| feeling is like a bubble; |
Marīcikūpamā saññā,
| perception seems like a mirage; |
saṅkhārā kadalūpamā;
| co-doings like a banana tree; |
Māyūpamañca viññāṇaṃ,
| and consciousness like a magic trick: |
desitādiccabandhunā.
| so taught the Kinsman of the Sun. |
Yathā yathā nijjhāyati,
| However you contemplate them, |
yoniso upaparikkhati;
| examining them carefully, |
Rittakaṃ tucchakaṃ hoti,
| they’re void and hollow |
yo naṃ passati yoniso.
| when you look at them closely. |
Imañca kāyaṃ ārabbha,
| Concerning this body, |
bhūripaññena desitaṃ;
| he of vast wisdom has taught |
Pahānaṃ tiṇṇaṃ dhammānaṃ,
| that when three things are given up, |
rūpaṃ passatha chaḍḍitaṃ.
| you’ll see this form cast off. |
Āyu usmā ca viññāṇaṃ,
| Vitality, warmth, and consciousness: |
yadā kāyaṃ jahantimaṃ;
| when they leave the body, |
Apaviddho tadā seti,
| it lies there tossed aside, |
parabhattaṃ acetanaṃ.
| food for others, mindless. |
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