Friends:

KayagataSati: Seeing the Body as a form of matter:

Mindfulness of the body, continually seeing it as a skeleton, hair, skin, nails, teeth, flesh, organs and nothing else – just an ownerless filthy sack of bones, not-me-nor-mine, but the creator of physical pain - is the easy way of establishing continuous mindfulness of the danger of existence: Decay, Ageing & Death!

For Inspiration have a collection of Corpse Pictures Only for Adults
been deposited here: http://s914.photobucket.com/albums/ac350/Asubha/ Guest Password: corpses

Good autopsy video of shot soldier here:
https://www.youtube.com/watch?v=saT13TxeF-E

Majjhima Nikāya 119: Kayagata-Sati Sutta

Mindfulness Focused on the Body as just a Form of mere Matter.

‘I have heard that on one occasion the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Now at that time a large number of Bhikkhus, after the meal, on returning from their alms  round, had gathered at the meeting hall when this discussion  arose: "Isn't it amazing, friends! Isn't it astounding! -- the extent to which  mindfulness focused on the Body as a Form of Matter, when developed & practiced,  is said by the Blessed One who knows, who sees -- the worthy one, rightly self-awakened -- to be of great fruit & great benefit." And this discussion came to no conclusion.  Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he sat down there, he addressed the Bhikkhus: "For what topic are you gathered together here? And what was the topic of discussion that came to no conclusion?"

"Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall when this discussion arose: 'Isn't it amazing, friends! Isn't it astounding! -- the extent to which mindfulness focused on the body as a form of matter, when developed & practiced, is said by the Blessed One who knows, who sees -- the worthy one, rightly self-awakened -- to be of great fruit & great benefit.' This was the  discussion that had come to no conclusion when the Blessed One arrived."

Then the Blessed One said: "And how is mindfulness focused on the body as [impersonal] matter developed, how is it practiced, undertaken & completed so as to be of great fruit & great advantage?

Awareness gained by Breathing.
There is the case where a Bhikkhu -- having gone out into nature, to the shade of a tree, or to an empty building -- sits down folding his legs crosswise, holding his body upright erect and setting up mindfulness up in front. Always aware, he breathes in; always aware he breathes out:

When inhaling long, he notes that he inhaling long; exhaling long, he notes that he is exhaling long.
Inhaling short, he notes that he is inhaling short; exhaling short, he notes that he is exhaling short. He trains himself to inhale aware of the entire body and to exhale sensitive to the entire body.1

He trains himself to inhale calming bodily construction  and to exhale calming bodily construction.2 And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms down & focus into unification. This is how a Bhikkhu develops  mindfulness focused on the body as an ownerless form of matter..

Noting the four Postures.
Furthermore, when walking, the Bhikkhu notes that he is walking.  When standing, he notes that he is standing. When sitting, he notes that he is sitting. When lying down, he notes that he is lying down. Or however his body is disposed, that is how he notes it so. And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is how a Bhikkhu develops mindfulness focused on the body merely as a form of matter.. [remote control bio-robot]

Clear Comprehension of action.
Furthermore, when going forward & returning, he makes himself fully aware, clearly comprehending the current action; when looking toward & looking away...when bending & extending his limbs...when carrying his robe & his bowl., when eating, drinking, chewing, & tasting, when urinating & excreting, when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully aware of that. And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is how a Bhikkhu develops mindfulness focused on the body as an alien form of fatter..

Scanning the Disgusting Body parts.
Furthermore, the Bhikkhu reflects as by scanning on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by  skin and full of various kinds of disgusting things3: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, feces, bile, lymph, pus, blood, sweat, fat, tears, skin-oil, spit, slime, fluid in the  joints, urine.' Just as if a sack with openings at both ends were full of various kinds of grain -- wheat, rice, mung beans, kidney beans, sesame seeds, husked rice -- and a man with good eyesight, pouring it out, were to reflect, 'This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice'; in the same way, the Bhikkhu reflects on this very body  from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean disgusting things: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, feces, bile, lymph, pus, blood, sweat, fat, tears, skin-oil, spit, slime, fluid in the  joints, urine.' And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is also how a Bhikkhu develops mindfulness focused on the body simply as a complex structure of [loathsome] material..

Analysis of Elements.
Furthermore, the Bhikkhu contemplates this very body -- however it  stands, however it is disposed -- in terms of elements: 'In this body there is the solid earth element (extension), the fluid liquid element (cohesion), the fire element (heat), & the wind element (mobility of diffusion).' Just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the Bhikkhu contemplates this very body -- however it stands, however it is disposed -- in terms of elements: 'In this body there is the solid earth element (extension), the fluid liquid element (cohesion), the fire element, & the wind element (mobility of diffusion).' And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is too how a Bhikkhu develops mindfulness focused on the body as solely a group of [exchanging] material phenomena..

The 9 Corpse Contemplations.
Furthermore, as if he were to see a corpse cast away in a cemetery -- one day, two days, three days dead – bloated3, livid, putrid, rotting, stinking & festering, he applies it to this very body; 'This body, too: Such is its nature, such is its future, such its unavoidable destiny'...
Or again, as if he were to see a corpse cast away in a cemetery , picked at by crows, vultures, & hawks, by dogs, hyenas, & various other animals...a skeleton covered partly with flesh & blood, connected with tendons...a fleshless skeleton smeared with blood, connected with tendons...a skeleton without flesh or blood yet still connected with tendons... as bones detached from their tendons, scattered in all directions -- here a hand bone, there a foot bone, here a shinbone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull...the bones whitened, somewhat  like the color of shells...piled up, more than a year old...decomposed into a powder: He applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable destiny.'  And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is also how a Bhikkhu develops mindfulness focused on the body merely as a [putrid & rotting] form of matter..

The Four Jhanas:
Furthermore, quite withdrawn from sensual pleasures, secluded from disadvantageous mental states, he enters & remains aloof in the first jhana: mental Joy & physical pleasure born from withdrawal, accompanied by directed & sustained thought. He permeates & pervades, suffuses & fills this very body with the Joy & pleasure born from seclusion. Just as if a skilled bath man or batman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again & again with water, so that his ball of bath powder -- saturated, moisture- laden, permeated within & without -- would nevertheless not drip; even so, the Bhikkhu permeates...this very body with the Joy & pleasure born of withdrawal. There is nothing of his entire body unpervaded by Joy & pleasure born from withdrawal. And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is also how a Bhikkhu develops mindfulness focused on the body as a [painful restricting] form of matter..
And furthermore, with the stilling of by directed & sustained thought, he enters & remains in the second jhana: Joy & pleasure born of concentration, unification of Awareness devoid of directed & sustained thought -- internal silence. He permeates & pervades, suffuses &  fills this very body with the Joy & pleasure born of concentration.  Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south & with the skies supplying no abundant showers time & again, that the cool fount of water welling up from within the lake, from the underground would permeate & pervade, suffuse & fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the Bhikkhu permeates this entire body with the Joy & pleasure born of concentration. There is nothing of his entire body unpervaded by Joy & pleasure born of concentration. And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is how a Bhikkhu develops mindfulness focused on the body as a [deadly] form of matter..
And furthermore, with the fading of joy, he remains in equanimity, attentive & aware,  sensitive to physical  pleasure. So he enters & remains in the third jhana, of which the Noble Ones declare: 'In aware equanimity, one abides in pleasure.' He  permeates & pervades, suffuses & saturates this very body with the bodily pleasure divested of mental joy. Just as in a lotus pond, some of the lotuses, born & growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated & pervaded, suffused & saturated with cool water from their roots to their tips & nothing of those lotuses would be unpervaded with cool water; even so, the Bhikkhu permeates...this very body with the pleasure divested of joy. There is nothing of his entire body unpervaded with pleasure divested of joy. And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is too how a Bhikkhu develops mindfulness focused on the body as [heavy] heaped up stuff..
And furthermore, with the removal of pleasure & pain -- as with the earlier disappearance of Joy & distress -- he enters & remains in the fourth jhana: purity of aware equanimity, perceiving neither pleasure nor pain. He sits, permeating the body with a pure, bright & luminous awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the Bhikkhu sits,  permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright luminous awareness. And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is too how a Bhikkhu develops mindfulness focused on the body as bits & pieces.

Completeness of Mind
Bhikkhus, whoever develops & refines Awareness focused on the body merely as a form of matter, include whatever advantageous quality, which is part of true & direct knowledge. Just as whoever pervades the great ocean with his Awareness encompasses whatever streams that flow down into the ocean, likewise, whoever develops & refines Awareness focused on the body as a form of matter, achieves whatever advantageous state contributing to clear & direct knowing.
In whomever mindfulness Focused on the Body as a Form of Matter is not developed, not practiced, Mara gains entry, Mara gains a foothold! Suppose that a man were to throw a heavy stone ball into a pile of wet clay. What do you think, Bhikkhus, would the heavy stone ball gain entry into the pile of wet clay?  "Yes, Venerable Sir." In the same way, in whomever mindfulness focused on the body as a form of matter is not developed, not practiced, Mara gains entry, Mara gains a foothold.
Now, suppose that there were a dry, sapless piece of timber & a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' What do you think -- would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry piece of timber?"
"Yes, Venerable Sir." Similarly, in whomever mindfulness focused on the body as just a form of matter is not developed, not practiced, Mara gains entry, Mara gains a foothold.
Now, suppose that there were an empty, hollow water-pot set on a stand & a man was to come along carrying a load of water. What do you think -- would he get a place to place his water? "Yes, Venerable Sir." Likewise, in whomever mindfulness focused on the body as a mere form of matter is not developed, not practiced, Mara gains entry, Mara gains a foothold.
Now, in whomever mindfulness focused on the body as just a form of matter is developed, is practiced, Mara gains no entry, Mara gains no foothold. Suppose that a man were to throw a ball of thread against a door panel made entirely of hardwood. What do you think -- would that light ball of thread gain entry into that door panel made entirely of hardwood?  "No, Venerable Sir." Exactly so, in whomever mindfulness focused on the body as just a form of matter is developed, is practiced, Mara gains no entry, Mara gains no foothold.
Now, suppose that there were a wet, soaked & damp piece of timber & a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' What do you think -- would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, soaked & damp piece of timber?  "No, Venerable Sir." Even so, in whomever mindfulness focused on the body as just a form of matter is developed, is practiced, Mara gains no entry, Mara gains no foothold.
Now, imagine that there were a water-pot set on a stand, full of water up to the brim so that crows could drink out of it & a man were to come along carrying a load of water. What do you think -- would he get a place to put his water? "No, Venerable Sir."  In the same way, in whomever mindfulness focused on the body as just a form of matter is developed, is practiced, Mara gains no entry, Mara gains no foothold.

Opening to the Higher Knowledges:
When anyone has developed & refined Awareness focused on the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them in all their aspects for himself as an eyewitness, since their cause is provided.
Assume that there was a water jar, set on a stand, brimful of water so that a crow could drink from it. If a strong man were to tip it in any way at all, would water spill out?  "Yes, Venerable Sir."  In the same way, when anyone has developed & practiced mindfulness Focused on the Body as a Form of Matter, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them in all their aspects for himself as an eyewitness, since their cause is provided.
Imagine there were a rectangular water tank -- set on level ground, bounded by dikes -- brimful of water so that a crow could drink from it. If a strong man were to destroy the dikes anywhere at all, would water flow out? "Yes, Venerable Sir." Correspondingly, when anyone has developed & practiced mindfulness focused on the body as a form of mere matter, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself since the suitable condition have been provided.
Imagine there were a wagon on level ground at four crossroads, yoked to full-blooded horses, waiting with the whip lying ready, so that a skilled driver, a trainer of tamable horses, might mount and -- taking the reins with his left hand and the whip with his right -- drive out & back, to whatever place & by whichever road he preferred; in exactly the same way, when anyone has developed & practiced mindfulness focused on the body as a remote form of matter, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself as their basis have been provided.

Ten Advantages:
Bhikkhus, for one in whom mindfulness focused on the body as just a form of matter is cultivated, developed, practiced, given a means of transport, given a grounding, steadied, consolidated, & well-undertaken, ten advantages can be expected. Which ten?

1: Painless:
One conquers pain & pleasure & pain – whether mental or physical - does not conquer one.
One remains victoriously overcoming any pain that has arisen.

2: Fearless:
One conquers any fear, anxiety & panic & fear, anxiety & panic do not conquer one. 
One remains victoriously triumphant over any fear, anxiety & panic that have arisen.

3: Robust:
One is resistant to cold, heat, hunger, thirst, the touch of gadflies & mosquitoes, wind & sun & creeping things; to abusive, hurtful speech; one becomes the sort that can endure bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, revolting, disagreeable, deadly.

4: Concentrated:
One can attain at will, easily, without trouble or difficulty, the four jhanas -- heightened mental states providing a pleasant abiding right here & now.

5: Supra-human:
One wields manifold supernormal powers. Having been one becomes many [instant cloning by mind-made body]; having been many one becomes single. One appears. One vanishes. One goes unimpeded through walls, ramparts, & mountains as if through space. One dives in & out of the earth as if it were water. One walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With one’s hand hone touches & strokes even the sun & moon, so mighty & powerful. One can travel to & influence by bodily acts even as far as the Brahma realms.

6: Divine hearing:
One hears -- by means of the divine ear-element, purified & surpassing the human -- both kinds of sounds: divine & human, whether near or far.

7: Mind reading:
One knows the Awareness of other beings, other individuals, having encompassed it with his own awareness. One recognizes a mind with passion as an impassioned mind & a mind without passion as a dispassionate mind. One recognizes a mind with aversion as an aversive mind & a mind without aversion as a mind without aversion. One recognizes a mind with delusion as a confused mind & an undeluded mind as a mind without confusion. One recognizes a contracted mind as a restricted mind & a scattered mind as a splintered & distracted mind. One recognizes an enlarged mind as an aloof& exalted mind & an unenlarged mind as an average mind. One recognizes a surpassable mind as a surpassable mind & an unsurpassable mind as an unsurpassable mind.  One recognizes a concentrated mind as a concentrated mind & an unconcentrated mind as an unconcentrated mind. One recognizes a released mind as a released mind & an unreleased mind as an unreleased mind.

8: Remembrance of previous lives:
One recollects his manifold past lives (lit: previous homes), i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion, remembering: 'There I had such a name, belonged to such a family, had such an appearance. Such was my food, such my experience of pleasure & pain & such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain & such the end of my life. Passing away from that state, I re-arose here.' Thus one remembers his manifold past lives in their modes & details.

9: Divine Eye:
One sees -- by means of the divine eye, purified & surpassing the human -- beings passing away & re-appearing & he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma, their behavior: 'These beings -- who were endowed with bad conduct of body, speech, & mind, who reviled the Noble Ones, held wrong views and undertook actions under the influence of wrong views -- with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings -- who were endowed with good conduct of body, speech, & mind, who did not revile the Noble Ones, who held right views and undertook actions under the influence of right views -- with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus -- by means of the Divine eye, purified & surpassing the human -- he sees beings passing away & re-appearing & he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma (actions).

10: Eliminating the mental fermentations:
Through the ending of the mental fermentations, he remains in the fermentation-free release of consciousness & release by direct knowledge, having known and made them manifest for himself right in the here & now.

 Bhikkhus, for one in whom mindfulness focused on the body as just a form of mere matter, is thus cultivated, developed, refined, made a vehicle, made a tool, established, consolidated, & properly undertaken, these ten advantages can be expected…’   That is what the Buddha said.
Grateful, inspired & uplifted, the Bhikkhus were pleased with the Blessed One's words.

Notes & Comments:

1: “Entire Body” here has several connotations:

A: Whole body experienced sequentially scanning all parts & furthermore in one & same sensation.
B: Both the Physical Body made of the 4 great elements: (extension, cohesion, heat, diffusion);
& the Mental Body  ‘made of’: (contact, feeling, perception, intention & attention).
C: Whole ‘Breath Body’ which means Awareness of the start, middle & end of the in&exhalations.

2:”Calming Bodily Construction” here means calming all movement of muscles, thereby also breathing.
Calming bodily construction also includes reducing all biochemical metabolism of sugar, protein, lipids & all other compounds. It also means slowing the heartbeat & the deceleration of the blood flow.
It signifies the stilling of all physical or chemical processes taking place in the body.
On the elemental level it means relaxing the extension, spreading the cohesion, cooling the heat & slow down the diffusion.


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Updated: 22 Dec 2016 https://What-Buddha-Said.net/drops/II/Meditation_On_the_Body_Kayagata-Sati.htm