Here is the whole section from
Ānandajoti Bhikkhu's translation:
http://www.ancient-buddhist-texts.net/T ... /index.htm
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Iti ajjhattaṁ vā kāye kāyānupassī viharati,
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddhā vā kāye kāyānupassī viharati,
- The context seems to indicate that contemplating (the nature of) the body in the body means contemplating the transient, ownerless nature of the body, as is signified by the references to origination and dissolution (samudaya & vaya [= anicca]) on the one hand; and the impersonal knowledge “there is a body” (atthi kāyo [=anattā]) on the other. Dukkha, the other of the three characteristics of existence (tilakkhaṇa) is implied in anicca. And similarly in regard to the other contemplations.
or he dwells contemplating (the nature of) the body in the body in regard to others,
- That we are really talking about others’ bodies, and not the internal and external parts of our own body, is confirmed by the Abhidhamma Satipaṭṭhānavibhaṅga (translated elsewhere on this website), where the grammar excludes any other interpretation.
[*] vā kāye kāyānupassī viharati,[/i]
or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to
samudayadhammānupassī vā kāyasmiṁ viharati,
- * See DP, ajjhattaṁ (and °bahiddhā) for these meanings. In Janavasabhasutta (DN 18,26) it says: Idha ... bhikkhu ajjhattaṁ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; ajjhattaṁ kāye kāyānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati, so tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṁ abhinibbatteti; here ... a monk dwells contemplating (the nature of) the body in the body, ardent, with full awareness, mindfully aware, after removing avarice and sorrow regarding the world; while he dwells contemplating (the nature of) the body in the body there he becomes perfectly concentrated, perfectly clear, and, being perfectly concentrated, perfectly clear, he generates knowledge and insight regarding the external bodies of others. Similarly in regard to the contemplation of vedanā, citta, and dhamma.
or he dwells contemplating the nature of origination in the body,
vayadhammānupassī vā kāyasmiṁ viharati,
- Kāye (on the previous line) & kāyasmiṁ are alternative forms of the locative singular of kāya, the former ending being the normal one, and the latter borrowing from the pronominal declension; the same alternation occurs later with citte and cittasmiṁ.
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammānupassī vā kāyasmiṁ viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
“atthi kāyo” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness that “there is a body” is established in him
yāvad-eva ñāṇamattāya patissatimattāya,
- Some texts (BJT) and translations (Way, VRI) divide these alternatives into 3 blocks (1: ajjhattaṁ, bahiddhā, ajjhattabahiddhā; 2: samudaya-, vaya-, samudayavaya-; 3: “atthi kāyo”), but this is not justified by the grammar, which connects all the alternatives with vā...vā...
just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,
anissito ca viharati,
- The translation follows the commentary, which says: Yāvad-evā ti payojanaparicchedavavatthāpanam-etaṁ. Idaṁ vuttaṁ hoti: yā sā sati paccupaṭṭhitā hoti sā na aññad-atthāya. Atha kho yāvad-eva ñāṇamattāya aparāparaṁ uttaruttari ñāṇapamāṇatthāya ceva satipamāṇatthāya ca, satisampajaññānaṁ vuḍḍhatthāyā ti attho; just as far as, this designates, and is limited to, purpose. This is what is said: whatever mindfulness is established is not for another reason. Then the meaning of as far as (is necessary for) a measure of knowledge is so as to increase more and more, further and further, knowledge and mindfulness, for the increase of mindfulness and full awareness. For the same word in Sanskrit having this meaning see SED under mātra.
This seems to me to make much better sense than the usual translation of for just knowledge and remembrance (Way); or for mere understanding and mere awareness (VRI). See also MN 22, near the end, where saddhamatta is translated by Ñāṇamoḷi and Bodhi (MLDB) as sufficient faith, and pemamatta as sufficient love.
[*] na ca kiñci loke upādiyati. [**][/i]
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
- * Comm: taṇhānissayadiṭṭhinissayānaṁ vasena anissito va viharati; he lives independent because he is not dependent on wrong views or craving.
** Comm: ayaṁ me attā vā attaniyaṁ vā ti na gaṇhāti; he doesn’t grasp (anything) thinking: this is my self or this belongs to my self.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.