Kayagata-sati (Mindfulness Immersed in the Body)

   Kayagata-sati (Mindfulness Immersed in the Body)

Question: Venerable Sir, We learnt kayanupassana (contemplation of the body) to be “observing the action of the mind”. At the same time, it is mentioned in the Buddhist teachings that the sublime course of action to be “kayagata sati” which should be practiced constantly. In most of the books on Buddhism, we find “kayagata siti” to be practice of contemplation with regard to the repulsive nature 32 body parts.

  Venerable Sir, what is really meant by “kayagata sati”? What is the relationship between kayagata sati and kayanupassana? Could contemplation of the repulsiveness of 32 body parts be identified as “kayagata sati”?

Answer:

           The mind arises as a result of a contact with a sense object. So, the action of the mind initiates with the aid of an object coming in to contact with a sense faculty. What is the initial action? It is the grabbing, holding onto or attaching to this particular object. This attachment is based either on greed (lobha) or aversion (dosa). Observing this action of greed or aversion at the very moment it takes place in the mind is known as “kayekayanupassi”. So, the meditator discerns greed or aversion exactly at the time that these qualities appear in his mind. This discernment which synchronizes with the arising of greed or aversion in mind is the correct way of “anupassana”. This means that the arising of greed or aversion should be discerned by the meditator as it happens in the mind. This is the teaching referred to as “kaye kayanupassi”, meaning, observing in relation to the action of the mind. 

Let’s clarify this matter with an example where a youth confronting a pretty girl. The sight of a pretty girl is a sensuous sense object for a worldling. If this youth is an individual who cultivates meritorious qualities in the mind, then, he perceives the arising of greed at the sight of the pretty girl. Accordingly, he applies “anupassana” perfectly in respect of the sense object. Similarly, if this girl walks past the boy completely ignoring him, that could be an occasion which causes anger in him. If the boy could note the anger in his mind, then, he applies “anupassana” perfectly. As his sole objective was to maintain a wholesome state of mind, devoid of greed and aversion, he was successful in doing so at the sight of a pretty girl.

The Buddha taught “kayagata sati” as a mental quality to be constantly cultivated by a meditator whose expectation is to maintain a wholesome state of mind, devoid of greed or aversion, in the face of any sense object he may come across in day to day life. kayagata sati is one of the sublime techniques to get rid of suffering, according to the teachings of the Buddha. Now, let us go into the details of “ kayagata sati”.

When we take the term “kayagata”, “kaya” refers to the “action of the mind”; “gata” refers to the path / tendency this particular action is directed to. The path or tendency of the action may be directed towards greed (lobha) or aversion (dosa). Sati refers to the observation of the mind in relation to the action of the mind. Therefore, “kayagata sati” refers to becoming aware of the action of the mind and being alert to the direction that this particular action leads to. In this circumstance, one attempts to anchor one’s mindfulness firmly in such a way that any sense object would not pass his mind without being noticed with attentiveness. This is part of sati (concentration) identified as “patissati”. In accordance with patissati, one becomes aware of all the mental qualities as they emerge in the mind. When this happens, one complies with the requirements of the “kayanupassana’ as well.  

Kayagata sati enables one to discern the direction that the mind would be diverted in relation to the mental activity. Meditator discerns whether the mind follows the path of greed or aversion as a result of each mental activity. In the Kasibharadvaja Sutta, the Buddha clarifies this point very well to the Brahmin Kasibharadvaja, quoting an example of proper way of ploughing, with the aid of tools such as yoke, plough, and pole. Now, it is evident when an individual notes his mind in terms of the “action of the mind” (kayanupassana), he applies himself to the practice of “kayagata sati’ as well. When noting the mind, he observes whether his mind is moving in the direction of “wholesome’ (kusala) or “unwholesome” (akusala). With this approach, an individual is able to keep his mind firmly fixed on wholesome objects (kusala arammana) constantly. Therefore, kayagata sati is considered to be of utmost importance for eradicating suffering. The Buddha has stressed the significance of kayagata sati as a means of freeing from suffering positively.

I would like to make a comment on the belief that kayagata sati deals with the contemplation of 32 repulsive body parts. In most of the writing, we find kayagati sati to be the practice of contemplation of the 32 body parts. Kayagati sati has been incorporated in the Buddhist teachings as a way of getting disenchanted from the firm attachment to one’s physical body. When one contemplates the repulsive nature of one’s body parts, one gets detached from the bond associated with one’s body.

Misinterpretation of the word “kaya” has given rise to this misconception. The ultimate meaning of the term “kaya” is the “action of the Mind”. A combination of numerous functions has crystallised in to an entity called a “body”. There is one action /function in the mind on the one hand and numerous, resultant bodily actions on the other hand. In whatever the context, kaya refers to an action; predominantly, the action of the mind. So, kayagata sati signifies the practice of watching the mind mindfully in order to discern the resultant path of the mind’s respective action.