This is my unpublished (amateur) translation of Prof. Washida’s work. My tools were a Kanji dictionary and a Japanese-English dictionary. I hope you find this stimulating.
Then there is the question of “whose body is this?” Namely, the person that is my body becomes a problem in the fact that the relationship of “me” to “my” existence is not all that there is. Also, there is the problem of the (place) scene of this current existence. In particular, the temporal boundary between living and not living. That to say, there is an edge that is the death of “my” existence.
“My” life will be terminated with the coming of death. This means that “my” existence, in respect to death is limited. This corresponds to the moment that the body will cease to function. “My” death and, more precisely, my body will become a corpse. But it is definitely not obvious whether or not we regard this person as a thing as we discuss this purely material body.
Actually different cultures have woven different ways of perceiving the appearance of the dead body.
For example, we can contemplate the “who” of “my” existence in the case of brain restoration. And in the case of “my” death, we can think upon the ceasing of my brain. In this way of thinking, a person who has had their brain removed exists in a neutral space. Namely, it is good for us to contemplate this experience of space.