Nyanatiloka Buddhist Dictionary

katattá-kamma: 'stored-up karma'; s. karma.káya (lit: accumulation): 'group', 'body', may either refer to the physical body (rúpa-káya) or to the mentalbody (náma-káya). In the latter case it is either a collective name for the mental groups (feeling, perception,mental formations, consciousness; s. khandha), or merely for feeling, perception and a few of the mentalformations (s. náma), e.g. in káya-lahutá, etc. (cf. Tab. II). Káya has this same meaning in the standarddescription of the 3rd absorption (jhána, q.v.) "and he feels joy in his mind or his mental constitution (káya)",and (e.g. Pug. 1-8) of the attainment of the 8 deliverances (vimokkha, q.v.); "having attained the 8deliverances in his mind, or his person (káya)." - Káya is also the 5th sense-organ, the body-organ; s.áyatana, dhátu, indriya.káya-gatá-sati: 'mindfulness with regard to the body', refers sometimes (e.g. Vis.M. VIII, 2) only to thecontemplation on the 32 parts of the body, sometimes (e.g. M. 119) to all the various meditations comprisedunder the 'contemplation of the body' (káyánupassaná), the 1st of the 4 'foundations of mindfulness'(satipatthána, q.v.), consisting partly in concentration (samádhi) exercises, partly in insight (vipassaná)exercises. On the other hand, the cemetery meditations (sívathika, q.v.) mentioned in the Satipatthána S.(M.10) are nearly the same as the 10 contemplations of loathsomeness (asubha-bhávaná, q.v.). of Vis.M. VI,whereas elsewhere the contemplation on the 32 parts of the body is called the 'reflection on impurity'(patikkúla-saññá).In such texts as: 'One thing, o monks, developed and repeatedly practised, leads to the attainment of wisdom.It is the contemplation on the body' (A.I), the reference is to all exercises mentioned in the 1st Satipatthána.Vis.M. VIII, 2 gives a detailed description and explanation of the method of developing the contemplation onthe 32 parts of the body. This exercise can produce the 1st absorption only (jhána, q.v.) The stereotype textgiven in the Satipatthána Sutta and elsewhere - but leaving out the brain - runs as follows:"And further, o monks, the monk contemplates this body from the soles of the feet upward, and from the topsof the hairs downward, with skin stretched over it, and filled with manifold impurities: 'This body has hairsof the head, hairs of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver,diaphragm, spleen, lungs, intestines, bowels, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears,skin grease, spittle, nasal mucus, oil of the joints, and urine ...."Vis.M. VIII, 2 says "By repeating the words of this exercise one will become well acquainted with thewording, the mind will not rush here and there, the different parts will become distinct and appear like a rowof fingers, or a row of hedge-poles. Now, just as one repeats the exercise in words, one should do it also inmind. The repeating in mind forms the condition for the penetration of the characteristic marks.... He whothus has examined the parts of the body as to colour, shape, region, locality and limits, and considers themone by one, and not too hurriedly, as something loathsome, to such a one, while contemplating the body, allthese things at the same time are appearing distinctly clear. But also when keeping one's attention fixedoutwardly (i.e. to the bodies of other beings), and when all the parts appear distinctly, then all men andanimals moving about lose the appearance of living beings and appear like heaps of many different things.And it looks as if those foods and drinks, being swallowed by them, were being inserted into this heap ofthings. Now, while again and again one is conceiving the idea 'Disgusting! Disgusting!' - omitting in duecourse several parts - gradually the attainment - concentration (appaná-samádhi, i.e. the concentration of thejhána) will be reached. In this connection, the appearing of forms ... is called the acquired image(uggaha-nimitta), the arising of loathsomeness, however, the counter-image (patibháganimitta)."káya-kamma: 'bodily action'; s. karma, kammapatha.káya-kammaññatá, k.-lahutá, k.-mudutá, k.-páguññatá, k.-passaddhi, k.-ujukatá; s. Tab. II. For passaddhi,s. further bojjhanga.káya-lahutá: agility or lightness of mental factors (s. lahutá).káyánupassaná: 'contemplation of the body', is one of the 4 foundations of mindfulness; s. satipatthána.