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Ānāpānasati Sutta – Complete Overview
‘Kāya Saṅkhāra’ = All Saṅkhāra Associated With Pañcupādānakkhandha Kāya<br />
9. Note that ‘kāya‘ in ‘kāya saṅkhāra’ in anywhere in both suttās does not refer to the physical body, but to the ‘pañcupādānakkhandha kāya.’Therefore, ‘kāya saṅkhāra’ here does NOT refer to kamma done with the physical body, but any type of saṅkhāra arising in the ‘pañcupādānakkhandha kāya.’
Q. Then, kaya sankhara does only refer to any type of sankhara? Or can it have other meanings in different contexts? To be more specific, in other suttas, can kaya sankhara refer to sankhara related to bodily kamma?
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Dosakkhaya’s question: “Q. Then, kāya saṅkhāra does only refer to any type of saṅkhāra? Or can it have other meanings in different contexts? To be more specific, in other suttas, can kāya saṅkhāra refer to saṅkhāra related to bodily kamma?”
- I was also not sure about this for a while. But I believe ‘kāya saṅkhāra‘ always refers to those saṅkhāra associated with the ‘pañcupādānakkhandha kāya.’ In some cases, ‘kāya‘ refers not to the ‘whole pañcupādānakkhandha kāya’, but only to the ‘purāna kamma stage’ of the pañcupādānakkhandha kāya.’ In the early ‘purāna kamma’ stage, ‘kāya saṅkhāra’are mostly a weak version of saṅkhāra called saṅkappa. I think it is better not to get into this detail right now, because it may confuse some.
- Kamma are three types: mano, vaci, and kāya kamma. Mano kamma are those that arise automatically. Then we begin thinking (vitakka/vicāra) about speaking or taking physical action. Thus, both vaci and kāya kamma are performed through vaci saṅkhāra.
- The three types of saṅkhāra are defined in the “Dutiyakāmabhū Sutta (SN 41.6).” There, the English translation incorrectly translates “kāya” as “physical body.” I will write a post on these issues later.
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Dosakkhaya’s question: “Q. Then, kāya saṅkhāra does only refer to any type of saṅkhāra? Or can it have other meanings in different contexts? To be more specific, in other suttas, can kāya saṅkhāra refer to saṅkhāra related to bodily kamma?”
- I was also not sure about this for a while. But I believe ‘kāya saṅkhāra‘ always refers to those saṅkhāra associated with the ‘pañcupādānakkhandha kāya.’ In some cases, ‘kāya‘ refers not to the ‘whole pañcupādānakkhandha kāya’, but only to the ‘purāna kamma stage’ of the pañcupādānakkhandha kāya.’ In the early ‘purāna kamma’ stage, ‘kāya saṅkhāra’are mostly a weak version of saṅkhāra called saṅkappa. I think it is better not to get into this detail right now, because it may confuse some.
- Kamma are three types: mano, vaci, and kāya kamma. Mano kamma are those that arise automatically. Then we begin thinking (vitakka/vicāra) about speaking or taking physical action. Thus, both vaci and kāya kamma are performed through vaci saṅkhāra.
- The three types of saṅkhāra are defined in the “Dutiyakāmabhū Sutta (SN 41.6).” There, the English translation incorrectly translates “kāya” as “physical body.” I will write a post on these issues later.
Sir @Lal, I have one question. You said this…
Kamma are three types: mano, vaci, and kāya kamma. Mano kamma are those that arise automatically. Then we begin thinking (vitakka/vicāra) about speaking or taking physical action.
Then if one has started developing sati/mindfulness then is it possible to slow or break this transition of mano kamma which arise automatically then vitakka/vicara about speaking and taking action and effectively break or stop the unwholesome tendencies to reach in action? Or can the develoed mindfulness stop the thinking (vitakka/vicara)? Also can this automaticness of mano kamma be also stopped? Or atleast can one have some kind of filter there to not let the harmful kamma continue and only let the beneficial or wholesome kamma continue? Through developing of mindfulness or sati?
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Developing sati/mindfulness means having the mindfulness (sati) present in the Satipaṭṭhāna Bhūmi.
- The above is a critical point that most people do not understand.
- The critical feature of the Satipaṭṭhāna Bhūmi is that it is devoid of the ‘kāma saññā.’
- As long as kāma saññā can arise, it is impossible to prevent the mind from getting to the ‘purāna kamma’ stage to automatically generate vitakka/vicara (thoughts with kāma sankappa).
- See “Sandiṭṭhiko – What Does It Mean?” and “Overcoming Kāma Saññā – Satipaṭṭhāna Bhumi or Jhāna.”
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I just revised the post “Overcoming Kāma Saññā – Satipaṭṭhāna Bhumi or Jhāna” to clarify a few points and to make the distinction between Ariya and anariya jhāna clearer.
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Thank you sir @Lal for suggesting that post, although it was probably 2nd or 3rd time I read it.
I just revised the post “Overcoming Kāma Saññā – Satipaṭṭhāna Bhumi or Jhāna” to clarify a few points and to make the distinction between Ariya and anariya jhāna clearer.
Sir my understanding was that, jhanas are there to make the process of attaining magga-phala smoother. I understand that even process of breathing is some form of suffering but it is very very subtle one. I also understand that panca-upadan khanda are actually not happy thing but are just suffering and when they or anything seems happiness through them, its just a lie or illusion, I accept this on surface atleast.
I cannot reach any jhana or anything like that, my understanding of aanapanasati is that, if it is properly and truly cultivated, it can lead to magga-phala by hook or by crook (it takes tremendous time and efforts), because one’s awareness of reality becomes more and more as one progresses in it and it starts to become clearer that reality is not happiness, it is really painful, literally painful, and even if one bears it, it starts to become unbearable (this fact really scares me to the core), I don’t understand and can’t even imagine what is beyond this suffering. One more conception I have is that, while cultivating aanapanasati or anything, one should not forget/ignore/reject reality. I feel that those who abandon reality like that are those who attain anariya jhanas or at least, the anariya way of loving the trance. Am I correct here? Idk if I should ask such direct questions here.
Last question sir, once one becomes devoid of kama sanna, even if it is for a moment, for him, does satipatthana bhumi become accessible here and now for that moment?
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“Sir my understanding was that, jhanas are there to make the process of attaining magga-phala smoother.”
- Yes, if one can attain even an anriya jhāna, that can help. That means they are to overcome the ‘kāma saññā‘ on a superficial level.
- However, attaining any jhāna is not a necessary condition to attain a magga phala, as I explain in that post.
- People have baseless ideas about jhāna.
“Last question sir, once one becomes devoid of kama sanna, even if it is for a moment, for him, does satipatthana bhumi become accessible here and now for that moment?”
- Yes. For example, a Sotapanna who temporarily overcomes the ‘kāma saññā‘ to enter the Satipaṭṭhāna Bhūmi will be without the ‘kāma saññā‘ as long as they remain there. Once they finish the ‘Satipaṭṭhāna session,’ they get back the ‘kāma saññā’ unless they attain the Anāgāmi stage while there.
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Yes, if one can attain even an anriya jhāna, that can help. That means they are to overcome the ‘kāma saññā‘ on a superficial level.
However, attaining any jhāna is not a necessary condition to attain a magga phala, as I explain in that post.
People have baseless ideas about jhāna.How jhanas can help I wonder but I don’t think I need to know too much unnecessary stuff further. Ok understood sir
Yes. For example, a Sotapanna who temporarily overcomes the ‘kāma saññā‘ to enter the Satipaṭṭhāna Bhūmi will be without the ‘kāma saññā‘ as long as they remain there. Once they finish the ‘Satipaṭṭhāna session,’ they get back the ‘kāma saññā’ unless they attain the Anāgāmi stage while there.
wow that must be awesome… ok. but above applies to sotapanna only, so its hard to understand for me, about satipatthana session.
Thank you for the valuable response sir!
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