Reply To: Borān Kammaṭṭhāna the ancient meditation


1. This is the first time I heard about “Borān Kammaṭṭhāna.”

  • I looked it up, and this description came in the search: “Southern Esoteric Buddhism.”
  • So, it seems to be an esoteric version someone came up with.

2. Tobi wrote: “Then you can divide the word into kamma + ṭhāna , which is combined with an additional (ṭ) to form kammaṭṭhāna.”

  • I am not quite sure, but the word “kammaṭṭhāna” probably came from “kamma” + “uṭṭhāna.” Here, “uṭṭhāna” means something like “rising up” or “rooting out.” Thus, it conveys something like “rooting out kamma.” As we know, the way to do that is to follow the Noble Eightfold Path, which also means the same as Satipaṭṭhāna meditation since one needs to be a Sotapanna to practice the deeper version of Satipaṭṭhāna.
  • See “Uṭṭhāna Sutta (Snp 2.10).

3. I am not quite sure about the connection of the “Borān Kammaṭṭhāna” to the rest of the comment by Tobi.

  • I have no idea what “Borān Kammaṭṭhāna” is. The Wikipedia article I cited does not describe it.

4. However, the suttas in Saṁyutta Nikaya 52 that Tobi quoted do describe the deeper version of Satipaṭṭhāna.

  • Saṁyutta Nikaya 52 starts with the “Paṭhamarahogata Sutta (SN 52.1).”
  • I have linked to marker 3.1: “Idhāvuso, bhikkhu ajjhattaṁ kāye samudayadhammānupassī viharati, ajjhattaṁ kāye vayadhammānupassī viharati, ajjhattaṁ kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.”
  • The next verse is: “Bahiddhā kāye samudayadhammānupassī viharati, bahiddhā kāye vayadhammānupassī viharati, bahiddhā kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.”
  • As we know, there are many references in the Satipaṭṭhāna Sutta about the ajjhatta kāya and bahiddhā kāya.
  • This SN 52 section gets into a deeper discussion about the ajjhatta kāya and bahiddhā kāya.
  • Describing those deeper concepts requires understanding the deeper meanings of ajjhatta kāya and bahiddhā kāya.

5. However, one does not need to get into those aspects until one is a Sotapanna and is ready to seriously tackle the issue of getting rid of kama raga and attaining the Anāgāmi stage.

6. Understanding ajjhatta kāya and bahiddhā kāya is also related to the issue of seriously cultivating “anicca saññā” and removing saññā vipallāsa. As we know, one becomes a Sotapanna by removing diṭṭhi vipallāsa (specifically sakkaya diṭṭhi.)

  • Attaining higher stages of magga phala (especially the Anāgāmi and Arahant stages) requires the removal of saññā vipallāsa.
  • We recently had a discussion related to this issue: “Post on Vipallāsa (Diṭṭhi, Saññā, Citta) Affect Saṅkhāra.”
  • There, I promised to discuss the deeper aspects of anicca saññā. That explanation is necessary to understand the deeper meanings of ajjhatta kāya and bahiddhā kāya in Satipaṭṭhāna.
  • I will start that discussion after finishing the current series on getting rid of diṭṭhi vipallāsa based on “recovering the pabhassara citta (pure mind).” See “Does “Anatta” Refer to a “Self”?” I think it is quite important to do that since getting to the Sotapanna stage is of the highest and most critical importance.
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