About Ajjatta kaya (Contemplation of Body Internally) and

Bahiddha Kaya (Contemplation of body externally)...

Question: In each section of the Satipatthana Suta we find the phrase iti
ajjhattam va kaye kayanupassi viharati, bahiddha va kaye kayanupassi viharati....
In terms of the common translations found in the books, Ajjhatta Kaya and bahiddha
Kaya are considered as ones own body and the bodies of others. Even though a
mediator could contemplate ones own body, attempts to contemplate the bodies of
others may lead to problems. We are skeptical about the real meaning of this
situation. Venerable Sir, what are your thought on this?

Answer: The Satipatthana Sutta analyses a methodical, gradual approach to bring

happiness and make progress steadily for practitioners. At the same time, we need to
understand that the specific benchmarks referred to in the Satipatthana Sutta are not
evident to a mind with defilements. The stages such as sabba kaya patisamvedi...,
passam bhayam kaya sankharam..., ajjhatta kaya, bahiddha kaya could only be
discerned by a calm mind devoid of defilements to some extent. In other words, it is
the stage where the in and out breaths have become shallow (rassa stage). The mind
reaches Samadhi (concentration) at the rassa stage. Ajjhatta and Bahiddha are an
analytical vision gained as a result and strength of the Samadhi.
The misunderstanding regarding these terms has resulted from the misinterpretation
of the word kaya. The Buddha has always emphasized the functional meaning of a
word when analyzing the teachings. Therefore, the functional meaning of the term
kaya is an action. In this context, ajjhatta kaya is the internal action, meaning
the action of the mind. The heart base where the mind originates is also classified
as bahiddha kaya. Pure blood associated with the heart base, and all other factors
responsible for triggering the mind are considered bahiddha kaya (external
action). So,Six sense faculties (ayatana) and related objects (nimitta) are categorized
under the Bahiddha Kaya (external actions). Bahiddha kaya spreads over a wide
parameter.
Accordingly, a meditator is supposed to observe whether or not his mind gets
distorted as a result of an external stimuli, in terms of the Buddhs teaching referred
to as ajjhattam va kaye kayanupassi viharati. Lets take one example to clarify
this further. If a person is teasing you from afar, you could see his attempts to
infuriate you with his foolish, insensible actions. You could hear his remarks aimed
at disappointing you. Despite these provoking actions, if you could remain
indifferent without letting these provoking actions distort your mind, then, your
ajjhatta kaya (mind) is not subjected to any change, distortion due to bahiddha kaya
(external action). If your mind had any negative impact due to these external actions
(bahiddha kaya), you need to understand that you lacked the thoughts of letting go
which could have prevented the negativities in the mind. You did not let go of the
causes responsible for your mental stress. At this stage, you become aware that your
mind is still geared towards the four miserable states of existence'' (satara apa). In
this circumstance, the meditator realizes that if he were to progress with happiness

and contentment, he should not accept and link with any external stimuli, relations.
He decides at this moment that what is needed to preserve happiness is to identify
each thought without letting them in to distort the mind through further dealings. He
needs to sever external sensory links by confining thoughts brought about by the
sense faculties to identify, become aware only.
Now, we know that the root cause for our discomfort, suffering is getting involved,
getting hooked up to the external world. With this first hand knowledge, one is able
to deal with any action of the external world, without having any negative impact on
the internal world (ajjhatta kaya); without letting any external action shaken the
internal world (ajjhatta kaya). This is the Satipatthana teaching known as
ajjhattam va kaye kayanupassi viharati....
I believe that you have a good understanding regarding the ajjhatta kaya and the
bahiddha kaya, which are two different concept, and how we experience suffering as
a result of letting external actions (bahiddha kaya) into the internal actions (ajjhatta
kaya).
A meditator who progresses to this stage would comprehend cperfectly that
suffering is brought about by getting involved in external relations, stimuli. This is a
very important stage in the Buddhist teachings involving the Dukkha Sacca (Noble
Truth of Suffering and Samudaya Sacca (Noble Truth of Origination of Suffering).
This stage brings the understanding that whenever an individuals mind gets
corrupted, distorted and changed to another condition, it is due to an admittance and
involvement with a sense faculty- based object.