We will look at just a few of the many suttas where this happens.
In the EBT, when the Buddha wants to distinguish between mind and body, he usually uses 'citta' or 'mano' in contrast to 'kÄya' or 'rÅ«pa'.
SN 46.3 mana, citta, kaya all used. This sutta especially important due to high volume usage, because the piti and mano qualification, kaya with passadhi and sukha, those happen in the suttas more than 60 times.
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 kÄya. Note that 4 great elements is the classic definition of rÅ«pa, so here kÄya and rÅ«pa are also equated.
SN 22.95 lump of foam: rupa + kaya contrasted against vinnana and lifeforce separated at death
In the EBT, when the Buddha wants to distinguish between mind and body, he usually uses 'citta' or 'mano' in contrast to 'kÄya' or 'rÅ«pa'.
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 kÄya. Note that 4 great elements is the classic definition of rÅ«pa, so here kÄya and rÅ«pa 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 samaį¹abrÄhmaį¹Ä kÄyabhÄvanÄnuyogamanuyuttÄ viharanti, no cittabhÄvanaį¹.
|
“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, sÄrÄ«rikaį¹ dukkhaį¹ vedanaį¹.
|
They experience painful physical feelings. |
BhÅ«tapubbaį¹, bho gotama, sÄrÄ«ri-kÄya dukkhÄya
vedanÄya phuį¹į¹hassa sato Å«rukkhambhopi nÄma bhavissati, hadayampi nÄma
phalissati, uį¹hampi lohitaį¹ mukhato uggamissati, ummÄdampi pÄpuį¹issati
cittakkhepaį¹.
|
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 etaį¹, bho gotama, kÄyanvayaį¹ cittaį¹ hoti, kÄyassa vasena vattati.
|
Their mind was subject to the body, and the body had power over it. |
Taį¹ kissa hetu?
|
Why is that? |
AbhÄvitattÄ cittassa.
|
Because their mind was not developed. |
SN 46.3 SÄ«la
(implied: pamojja and pÄ«ti would result from contact with inspiring monks) (0. š BhikkhÅ«naį¹ dhammaį¹ sutvÄ)0. š listen to Dhamma [teaching] from a monk [and memorize it] (1. š Sati: taį¹ Dhammaį¹ anus-sarati anu-vitakketi)1. š that Dhamma [teaching] (he) recollects and thinks about (2. š Dhamma-vicaya: taį¹ dhammaį¹ paƱƱÄya, pa-vicinati pa-vicarati pari-vÄ«maį¹sam-Äpajjati )2. š that Dhamma discerning; he discriminates, evaluates, investigates (3. š¹ VÄ«riya: Äraddhaį¹ hoti vÄ«riyaį¹ a-sallÄ«naį¹.)3. š¹ his aroused vigor is not-slackening (4. š PÄ«ti: Äraddha-vÄ«riyassa uppajjati pÄ«ti nir-ÄmisÄ,)4. š his aroused vigor leads to arising of rapture not-carnal (of jhana) (5. š Passaddhi: PÄ«ti-man-assa, kÄyo-pi passambhati, cittam-pi passambhati )5. š with enraptured-mind, his body becomes pacified, his mind becomes pacified (6. š SamÄdhi: Passaddha-kÄyassa sukhino, cittaį¹ samÄdhiyati.)6. š with pacified body, he is in pleasure, mind becomes undistractable and lucid. (7. š Upekkha: so tathÄ-samÄhitaį¹ cittaį¹, sÄdhukaį¹ ajjh-upekkhitÄ hoti)7. š 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-jÄnÄti nu kho, bhante,
| "[by means of] direct-experience, Lord, |
bhagavÄ iddhiyÄ
| (has) the-Blessed-One (using) [spiritual]-power |
mano-mayena kÄyena
| (with a) mind-made body |
brahma-lokaį¹ upasaį¹
kamitĔti?
| {traveled to the} brahma-world? |
“abhi-jÄnÄmi khv-Ähaį¹, Änanda,
| "(through) {my own} direct-experience, Änanda, |
iddhiyÄ mano-mayena kÄyena
| (using) [spiritual]-power (of a) mind-made body, |
brahma-lokaį¹ upasaį¹
kamitĔti.
| (to the) brahma-world (I've) traveled." |
(can anatomical body travel to brahma world?)
“abhijÄnÄti pana, bhante,
| "{What about,} direct-experience, Lord, |
bhagavÄ iminÄ cÄtu-mahÄ-bhÅ«tikena
| ******* (of) these four-great-elements |
kÄyena iddhiyÄ
| [making up the] body, (with) spiritual-power |
brahma-lokaį¹ upasaį¹
kamitĔti?
| [have you] {traveled to the} brahma-world? |
“abhijÄnÄmi khvÄhaį¹, Änanda,
| "(through) {my own} direct-experience, Änanda, |
iminÄ cÄtu-mahÄ-bhÅ«tikena
| (with) these four-great-elements |
kÄyena iddhiyÄ
| [making up the] body, (with) spiritual-power |
brahma-lokaį¹ upasaį¹
kamitĔti.
| (to the) brahma-world (I've) traveled." |
(sukha indriya = physical pleasure)
“katamaƱca, bhikkhave, sukh'-indriyaį¹?
| “what, ************, (is the) pleasure-faculty? |
yaį¹ kho, bhikkhave,
| Whatever ***, ************, |
kÄyikaį¹ sukhaį¹,
| bodily pleasure, |
kÄyikaį¹ sÄtaį¹,
| bodily satisfaction, |
kÄya-samphassajaį¹ sukhaį¹ sÄtaį¹ vedayitaį¹ —
| Bodily-contact-produced pleasurable satisfying feeling – |
idaį¹ vuccati, bhikkhave, sukh'-indriyaį¹.
| that (is) called, *********, pleasure-faculty. |
(so-manssa indriya = mental happiness)
“katamaƱca, bhikkhave, so-manass-indriyaį¹?
| “what, ************, (is the) good-mental-[state]-faculty? |
yaį¹ kho, bhikkhave,
| Whatever ***, ************, |
cetasikaį¹ sukhaį¹,
| mental pleasure, |
cetasikaį¹ sÄtaį¹,
| mental satisfaction, |
mano-samphassajaį¹ sukhaį¹ sÄtaį¹ vedayitaį¹ —
| mind-contact-produced pleasurable satisfying feeling – |
idaį¹ vuccati, bhikkhave, so-manass-indriyaį¹.
| that (is) called, *********, good-mental-[state]-faculty. |
SN 22.95
“Pheį¹apiį¹įøÅ«pamaį¹ rÅ«paį¹,
| “Form is like a lump of foam; |
vedanÄ bubbuįø·Å«pamÄ;
| feeling is like a bubble; |
MarÄ«cikÅ«pamÄ saƱƱÄ,
| perception seems like a mirage; |
saį¹
khÄrÄ kadalÅ«pamÄ;
| co-doings like a banana tree; |
MÄyÅ«pamaƱca viƱƱÄį¹aį¹,
| and consciousness like a magic trick: |
desitÄdiccabandhunÄ.
| so taught the Kinsman of the Sun. |
YathÄ yathÄ nijjhÄyati,
| However you contemplate them, |
yoniso upaparikkhati;
| examining them carefully, |
Rittakaį¹ tucchakaį¹ hoti,
| they’re void and hollow |
yo naį¹ passati yoniso.
| when you look at them closely. |
ImaƱca kÄyaį¹ Ärabbha,
| Concerning this body, |
bhÅ«ripaƱƱena desitaį¹;
| he of vast wisdom has taught |
PahÄnaį¹ tiį¹į¹aį¹ dhammÄnaį¹,
| that when three things are given up, |
rÅ«paį¹ passatha chaįøįøitaį¹.
| you’ll see this form cast off. |
Äyu usmÄ ca viƱƱÄį¹aį¹,
| Vitality, warmth, and consciousness: |
yadÄ kÄyaį¹ jahantimaį¹;
| when they leave the body, |
Apaviddho tadÄ seti,
| it lies there tossed aside, |
parabhattaį¹ acetanaį¹.
| food for others, mindless. |
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