Nyanatiloka Buddhist Dictionary

káya-passaddhi: tranquillity of mental factors, s. bojjhanga.káya-sakkhi: 'body-witness', is one of the 7 noble disciples (s. ariya-puggala, B.). He is one who "in hisown person (lit. body) has attained the 8 deliverances (vimokkha, q.v.), and after wisely understanding thephenomena, the cankers have partly come to extinction" (Pug. 32). In A. IX, 44 it is said: "A monk, obrother, attains the 1st absorption (jhána, q.v.), and as far as this domain reaches,- so far he has realized it inhis own person. Thus the Blessed One calls such a person a body-witness in certain respects. (The same isthen repeated with regard to the 7 higher absorptions). Further again, o brother, the monk attains theextinction of perception and feeling (s. nirodha-samápatti), and after wisely understanding the phenomena,all the cankers come to extinction. Thus, o brother, the Blessed One calls such a person a body-witness in allrespects."káya-viññatti: s. viññatti.khalu-pacchá-bhattik'anga: s. dhutanga.khana: 'moment'; s. citta-kkhana.khandha: the 5 'groups (of existence)' or 'groups of clinging' (upádánakkhandha); alternative renderings:aggregates, categories of clinging's objects. These are the 5 aspects in which the Buddha has summed up allthe physical and mental phenomena of existence, and which appear to the ignorant man as his ego, orpersonality, to wit:(1) the corporeality group (rúpa-kkhandha),(2) the feeling group (vedaná-kkhandha),(3) the perception group (saññá-kkhandha),(4) the mental-formation group (sankhára-kkhandha),(5) the consciousness-group (viññána-kkhandha)."Whatever there exists of corporeal things, whether past, present or future, one's own or external, gross orsubtle, lofty or low, far or near, all that belongs to the corporeality group. Whatever there exists of feeling ...of perception ... of mental formations ... of consciousness ... all that belongs to the consciousness-group" (S.XXII, 48). - Another division is that into the 2 groups: mind (2-5) and corporeality (1) (náma-rúpa), whilst inDhamma Sanganí, the first book of the Abhidhamma, all the phenomena are treated by way of 3 groups:consciousness (5), mental factors (2-4), corporeality (1), in Páli citta, cetasika, rúpa. Cf. Guide I.What is called individual existence is in reality nothing but a mere process of those mental and physicalphenomena, a process that since time immemorial has been going on, and that also after death will stillcontinue for unthinkably long periods of time. These 5 groups, however, neither singly nor collectivelyconstitute any self-dependent real ego-entity, or personality (attá), nor is there to be found any such entityapart from them. Hence the belief in such an ego-entity or personality, as real in the ultimate sense, proves amere illusion."When all constituent parts are there,The designation 'cart' is used;Just so, where the five groups exist,Of 'living being' do we speak." (S. V. 10).The fact ought to be emphasized here that these 5 groups, correctly speaking, merely form an abstractclassification by the Buddha, but that they as such, i.e. as just these 5 complete groups, have no realexistence, since only single representatives of these groups, mostly variable, can arise with any state ofconsciousness. For example, with one and the same unit of consciousness only one single kind of feeling, say