Page 238 - Pali English Dictionary.

Kāya Kāya

cp. 549. The Tathāgata is said to be dhamma — kāyo "author and this is born out of the joy accompanying complete satis-
and speaker of Doctrine," in the same sense Brahma — kāyo faction (pamuditā) in attaining the desired end. The formula is
"the best body" (i. e. of Doctrine) D iii.84 (Dial. iii, 81). pamuditassa pīti jāyati pītimanassa kāyo passambhati, passad-
(c) Valuation of physical body. From the contemplating dhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati D iii.241,
of its true character (kāyânupassī) follows its estimation as a 288; S iv.351; M i.37; A iii.21, 285; iv.176; v.3, 333; Vbh 227.
transient, decaying, and repulsive object. — kāye anicc' ânu- — Similarly: pamuditāya pīti jāyati, pītimanāya kāyo p°, pas-
passī S iv.211 (and vay' ânupassī, nirodh' ânupassī), so also sadhakāyā sukhaṁ ved° Vin i.294 (c̣p. Vin. Texts ii.224: "all
asubhânupassī It 81; kāyañ ca bhindantaṁ ñatvā It 69; evaṁd- my frame will be at peace," or "individuality"; see note) pas-
hammo (i. e. a heap of changing elements) A iii.324; aciraṁ saddhakāya — sankhāra mentioned at A v.29 sq. is one of the
vat' ayaṁ kāyo paṭhaviṁ adhisessati chuddho apetaviññāṇo ten ariya — vāsā, the noblest conditions. A quasi — analogy
niratthaṁ va kalingaraṁ Dh 41. pittaṁ semhañ ca vamati between kāya and kāma is apparent from a number of other
kāyamhā Sn 198. As bahu — dukkho bahuādīnavo A v.109; passages: kāya — chando — °sneho — °anvayatā pahīyati M
as anicca dukkha, etc. M i.500; ii.17; kāyena aṭṭiyamānā i.500; ajjhattañ ca bahiddha ca kāye chandaṁ virājaye Sn 203;
harayamānā S iv.62; v.320; dissati imassa kāyassa ācayo pi kāye avigata — rāgo hoti (kāme, rūpe) D iii.238=A iii.249;
apacayo pi ādānam pi nikkhepanam pi S ii.94. — This body madhurakajāto viya kāyo S iii.106; A iii.69.
is eaten by crows and vultures after its death: S v.370. Rep- III. (Ethical). — Kāya is one of the three channels by
resented as pūti° foul S i.131; iii.120. — Bdhgh. at Vism which a man's personality is connected with his environment
240 defines kāya as "catu — mahābhūtika pūti — kāya" (cp. & by which his character is judged, viz. action, the three being
similar passages on p. 367: patthaddho bhavati kāyo, pūtiko kāya, vacī (vāca) and manas. These three kammantas, activi-
bhavati kāyo). ties or agents, form the three subdivisions of the sīla, the rules
(d) Similes. — Out of the great number of epithets (ad- of conduct. Kāya is the first and most conspicuous agent, or
hivacanāni) and comparisons only a few can be mentioned (cp. the principle of action κα᾿τ ἐςοξήν, character in its pregnant
above under def. & syn.): The body is compared to an ab- sense.
scess (gaṇḍa) S iv.83=A iv.386; a city (nagara) S iv.194; a Kāya as one of a triad. — Its usual combination is in
cart (ratha) S iv.292; an anthill (vammīka) M i.144; all in ref- the formula mentioned, and as such found in the whole of the
erence to its consisting of the four fundamental elements, cp. Pāli Canon. But there is also another combination, found only
also: pheṇ' ûpamaṁ kāyaṁ imaṁ viditvā "knowing that the in the older texts, viz. kayenā vācāya uda cetasā: yañ ca
body is like froth" Dh 46; kumbh' ûpamaṁ kāyaṁ imaṁ vid- karoti kāyena vācāya uda cetasā taṁ hi tassa sakaṁ hoti tañ
itvā nagar' ûpamaṁ cittaṁ idaṁ ṭhapetvā Dh 40: the body is ca ādāya gacchati S i.93 yo dhammacārī kāyena vācāya uda
as fragile as a water — pot. cetasā idh eva nam pasaṁsanti pacca sagge pamodati S i.102.
(e) Dissolution of the body is expressed in the standard — So also at A i.63; Sn 232. Besides in formula arakkhitena
phrase: kāyassa bhedā param maraṇā..., i. e. after death... kāyena a° vācāya a° cittena S ii.231=271; iv.112. — With
n
upon which usually follows the mention of one of the gatis, su- and duccarita the comb is extremely frequent, e. g. S
the destinies which the new kāya has to experience, e. g. D i.71, 72; M i.22, etc., etc. In other comb. we have kāya —
i.82, 107, 143, 162, 245, 247, 252; iii.96, 97, 146, 181, 235; (v°., m.°) kamma, moneyya, soceyya, etc. — k°. v°. m°.
M i.22; S i.94; iii.241; Dh 140; It 12, 14; J i.152; PvA 27, etc., hiṁsati S i.165; saṁsappati A v.289 sq.; kāye (v°. m°.) sati
etc. Cp. also iv. kāya — sañcetanā — hetu uppajjati S ii.39 sq.; The varia-
II. (Psychological). — As the seat of feeling, kāya is tions of k — in the ethics of the Dhamma under this view of
the fifth in the enumeration of the senses (āyatanāni). It is k°. v°. m°. are manifold, all based on the fundamental dis-
ajjhattika as sense (i. e. subjective) and its object is the tan- tinctions between good and bad, all being the raison d'être of
gible (phoṭṭhabba). The contact between subject and object kamma: yaṁ... etarahi kammaṁ karoti kāyena v. m. idaṁ
consists either in touching (phusitvā) or in sensing (viññeyya). vuccati navakammaṁ S iv.132. — Passages with reference
The formulas vary, but are in essence the same all through, e. to good works are e. g. D iii.245; A i.151; v.302 sq.; (see
g. kāya — viññeyyā phoṭṭhabbā D i.245; kāyena phoṭṭhab- also Kamma ii.2 b. c.). — With reference to evil: S iii.241,
baṁ phusitvā D iii.226, 250, 269; M i.33; ii.42; S iv.104, 112; 247; A i.201; kin nu kāyena vācāya manasā dukkaṭaṁ kataṁ
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kāyena phusitvā A v.11; kāyo c' eva phoṭṭhabbā ca D iii.102. Pv ii.1 and passim. Assutavā puthujjano tīhi ṭhānehi micchā
Best to be grouped here is an application of kāya in the sense of paṭipajjati kāyena v. m. S ii.151; pāpaṁ na kayirā vacasā
the self as experiencing a great joy; the whole being, the "inner manasā kāyena vā kiñcana sabbaloke S i.12=31; yassa kāyena
sense," or heart. This realization of intense happiness (such vācāya manasā n'atthi dukkaṭaṁ saṁvutaṁ tīhi ṭhānehi, tam
as it is while it lasts), pīti — sukha, is the result of the four ahaṁ brūmi brāhmaṇaṁ Dh 391=Nett 183. Kāyena saṁvaro
stages of meditation, and as such it is always mentioned after sādhu sādhu vācāya saṁvaro manasā saṁvaro sādhu sādhu
the jhānas in the formula: so imaṁ eva kāyaṁ vivekajena pīti sabbattha saṁvaro Dh 361=S i.73= Miln 399; ye ca kāyena v.
— sukhena abhisandeti... "His very body does he so pervade m. ca susaṁvutā na te Māravasânugā, na te Mārassa paccagū
with the joy and ease born of detachment from worldliness" S i.104; vācānurakkhī manasā susaṁvuto kāyena ca akusalaṁ
D i.73 sq.=M i.277; A ii.41, etc. — A similar context is that na kayirā Dh 281=Nett 183.
in which kāya is represented as passaddha, calmed down, i. Kāya as one of a dyad: vācā and kāya: S i.172 (°gutta) M
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e. in a state which is free from worldly attachment (vivekaja). i.461 (rakkhita and a°); Pv i.2 (°saññatā and opp.); Vism 28
This "peace" of the body (may be translated as "my senses, my (k° — vacī — kamma); PvA 98.
spirits" in this connection) flows out of the peace of the mind Kāya alone as a collective expression for the three: A i.54;

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