| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ११९
Majjhima Nikāya 119
The Middle-Length Suttas Collection 119
कायगतासतिसुत्त
Kāyagatāsatisutta
Mindfulness of the Body
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
अथ खो सम्बहुलानं भिक्खूनं पच्छाभत्तं पिण्डपातपटिक्कन्तानं उपट्ठानसालायं सन्निसिन्नानं सन्निपतितानं अयमन्तराकथा उदपादि:
Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
Then after the meal, on return from almsround, several bhikkhus sat together in the assembly hall and this discussion came up among them.
“अच्छरियं, आवुसो, अब्भुतं, आवुसो। यावञ्चिदं तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन कायगतासति भाविता बहुलीकता महप्फला वुत्ता महानिसंसा”ति।
“acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati1 bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā”ti.
“It’s incredible, friends, it’s amazing, how the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha has said that mindfulness of the body, when developed and cultivated, is very fruitful and beneficial.”
अयञ्च हिदं तेसं भिक्खूनं अन्तराकथा विप्पकता होति, अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो येन उपट्ठानसाला तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। निसज्ज खो भगवा भिक्खू आमन्तेसि: “काय नुत्थ, भिक्खवे, एतरहि कथाय सन्निसिन्ना, का च पन वो अन्तराकथा विप्पकता”ति?
Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
But their conversation was left unfinished. Then the Buddha came out of retreat and went to the assembly hall. He sat on the seat spread out and addressed the bhikkhus, “Bhikkhus, what were you sitting talking about just now? What conversation was left unfinished?”
“इध, भन्ते, अम्हाकं पच्छाभत्तं पिण्डपातपटिक्कन्तानं उपट्ठानसालायं सन्निसिन्नानं सन्निपतितानं अयमन्तराकथा उदपादि: ‘अच्छरियं, आवुसो, अब्भुतं, आवुसो। यावञ्चिदं तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन कायगतासति भाविता बहुलीकता महप्फला वुत्ता महानिसंसाऽति। अयं खो नो, भन्ते, अन्तराकथा विप्पकता, अथ भगवा अनुप्पत्तो”ति।
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā’ti. Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
So the bhikkhus told him what they had been talking about. The Buddha said:
“कथं भाविता च, भिक्खवे, कायगतासति कथं बहुलीकता महप्फला होति महानिसंसा?
“Kathaṁ bhāvitā ca, bhikkhave, kāyagatāsati kathaṁ bahulīkatā mahapphalā hoti2 mahānisaṁsā?
“And how, bhikkhus, is mindfulness of the body developed and cultivated to be very fruitful and beneficial?
इध, भिक्खवे, भिक्खु अरञ्ञगतो वा रुक्खमूलगतो वा सुञ्ञागारगतो वा निसीदति पल्लङ्कं आभुजित्वा उजुं कायं पणिधाय परिमुखं सतिं उपट्ठपेत्वा। सो सतोव अस्ससति सतोव पस्ससति; दीघं वा अस्ससन्तो ‘दीघं अस्ससामीऽति पजानाति, दीघं वा पस्ससन्तो ‘दीघं पस्ससामीऽति पजानाति; रस्सं वा अस्ससन्तो ‘रस्सं अस्ससामीऽति पजानाति, रस्सं वा पस्ससन्तो ‘रस्सं पस्ससामीऽति पजानाति; ‘सब्बकायपटिसंवेदी अस्ससिस्सामीऽति सिक्खति, ‘सब्बकायपटिसंवेदी पस्ससिस्सामीऽति सिक्खति; ‘पस्सम्भयं कायसङ्खारं अस्ससिस्सामीऽति सिक्खति, ‘पस्सम्भयं कायसङ्खारं पस्ससिस्सामीऽति सिक्खति। तस्स एवं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो ये गेहसिता सरसङ्कप्पा ते पहीयन्ति। तेसं पहाना अज्झत्तमेव चित्तं सन्तिट्ठति सन्निसीदति एकोदि होति समाधियति। एवं, भिक्खवे, भिक्खु कायगतासतिं भावेति।
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati satova passasati; dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā3 sarasaṅkappā te pahīyanti. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evaṁ, bhikkhave, bhikkhu kāyagatāsatiṁ4 bhāveti.
It’s when a bhikkhu—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in front of them. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ When breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That’s how a bhikkhu develops mindfulness of the body.
पुन चपरं, भिक्खवे, भिक्खु गच्छन्तो वा ‘गच्छामीऽति पजानाति, ठितो वा ‘ठितोम्हीऽति पजानाति, निसिन्नो वा ‘निसिन्नोम्हीऽति पजानाति, सयानो वा ‘सयानोम्हीऽति पजानाति। यथा यथा वा पनस्स कायो पणिहितो होति तथा तथा नं पजानाति। तस्स एवं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो ये गेहसिता सरसङ्कप्पा ते पहीयन्ति। तेसं पहाना अज्झत्तमेव चित्तं सन्तिट्ठति सन्निसीदति एकोदि होति समाधियति। एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।
Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti. Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.
Furthermore, when a bhikkhu is walking they know ‘I am walking’. When standing they know ‘I am standing’. When sitting they know ‘I am sitting’. And when lying down they know ‘I am lying down’. Whatever posture their body is in, they know it. As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a bhikkhu develops mindfulness of the body.
पुन चपरं, भिक्खवे, भिक्खु अभिक्कन्ते पटिक्कन्ते सम्पजानकारी होति, आलोकिते विलोकिते सम्पजानकारी होति, समिञ्जिते पसारिते सम्पजानकारी होति, सङ्घाटिपत्तचीवरधारणे सम्पजानकारी होति, असिते पीते खायिते सायिते सम्पजानकारी होति, उच्चारपस्सावकम्मे सम्पजानकारी होति, गते ठिते निसिन्ने सुत्ते जागरिते भासिते तुण्हीभावे सम्पजानकारी होति। तस्स एवं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो ये गेहसिता सरसङ्कप्पा ते पहीयन्ति। तेसं पहाना अज्झत्तमेव चित्तं सन्तिट्ठति सन्निसीदति एकोदि होति समाधियति। एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।
Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.
Furthermore, a bhikkhu acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a bhikkhu develops mindfulness of the body.
पुन चपरं, भिक्खवे, भिक्खु इममेव कायं उद्धं पादतला अधो केसमत्थका तचपरियन्तं पूरं नानप्पकारस्स असुचिनो पच्चवेक्खति: ‘अत्थि इमस्मिं काये केसा लोमा नखा दन्ता तचो मंसं न्हारु अट्ठि अट्ठिमिञ्जं वक्कं हदयं यकनं किलोमकं पिहकं पप्फासं अन्तं अन्तगुणं उदरियं करीसं पित्तं सेम्हं पुब्बो लोहितं सेदो मेदो अस्सु वसा खेळो सिङ्घाणिका लसिका मुत्तन्ऽति।
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru5 aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.
Furthermore, a bhikkhu examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
सेय्यथापि, भिक्खवे, उभतोमुखा पुतोळि पूरा नानाविहितस्स धञ्ञस्स, सेय्यथिदं—सालीनं वीहीनं मुग्गानं मासानं तिलानं तण्डुलानं, तमेनं चक्खुमा पुरिसो मुञ्चित्वा पच्चवेक्खेय्य: ‘इमे साली इमे वीही इमे मुग्गा इमे मासा इमे तिला इमे तण्डुलाऽति; एवमेव खो, भिक्खवे, भिक्खु इममेव कायं उद्धं पादतला अधो केसमत्थका तचपरियन्तं पूरं नानप्पकारस्स असुचिनो पच्चवेक्खति: ‘अत्थि इमस्मिं काये केसा लोमा नखा दन्ता तचो मंसं न्हारु अट्ठि अट्ठिमिञ्जं वक्कं हदयं यकनं किलोमकं पिहकं पप्फासं अन्तं अन्तगुणं उदरियं करीसं पित्तं सेम्हं पुब्बो लोहितं सेदो मेदो अस्सु वसा खेळो सिङ्घाणिका लसिका मुत्तन्ऽति। तस्स एवं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो ये गेहसिता सरसङ्कप्पा ते पहीयन्ति। तेसं पहाना अज्झत्तमेव चित्तं सन्तिट्ठति सन्निसीदति एकोदि होति समाधियति। एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।
Seyyathāpi, bhikkhave, ubhatomukhā putoḷi6 pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ, tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.
It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’ In the same way, a bhikkhu examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. … As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a bhikkhu develops mindfulness of the body.
पुन चपरं, भिक्खवे, भिक्खु इममेव कायं यथाठितं यथापणिहितं धातुसो पच्चवेक्खति: ‘अत्थि इमस्मिं काये पथवीधातु आपोधातु तेजोधातु वायोधातूऽति।
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
Furthermore, a bhikkhu examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’
सेय्यथापि, भिक्खवे, दक्खो गोघातको वा गोघातकन्तेवासी वा गाविं वधित्वा चतुमहापथे बिलसो विभजित्वा निसिन्नो अस्स; एवमेव खो, भिक्खवे, भिक्खु इममेव कायं यथाठितं यथापणिहितं धातुसो पच्चवेक्खति: ‘अत्थि इमस्मिं काये पथवीधातु आपोधातु तेजोधातु वायोधातूऽति। तस्स एवं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो ये गेहसिता सरसङ्कप्पा ते पहीयन्ति। तेसं पहाना अज्झत्तमेव चित्तं सन्तिट्ठति सन्निसीदति एकोदि होति समाधियति। एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।
Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā7 nisinno assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.
It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions. In the same way, a bhikkhu examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’ As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a bhikkhu develops mindfulness of the body.
पुन चपरं, भिक्खवे, भिक्खु सेय्यथापि पस्सेय्य सरीरं सिवथिकाय छड्डितं एकाहमतं वा द्वीहमतं वा तीहमतं वा उद्धुमातकं विनीलकं विपुब्बकजातं। सो इममेव कायं उपसंहरति: ‘अयम्पि खो कायो एवंधम्मो एवंभावी एवंअनतीतोऽति। तस्स एवं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो ये गेहसिता सरसङ्कप्पा ते पहीयन्ति। तेसं पहाना अज्झत्तमेव चित्तं सन्तिट्ठति सन्निसीदति एकोदि होति समाधियति। एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya8 chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.
Furthermore, suppose a bhikkhu were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a bhikkhu develops mindfulness of the body.
पुन चपरं, भिक्खवे, भिक्खु सेय्यथापि पस्सेय्य सरीरं सिवथिकाय छड्डितं काकेहि वा खज्जमानं कुललेहि वा खज्जमानं गिज्झेहि वा खज्जमानं कङ्केहि वा खज्जमानं सुनखेहि वा खज्जमानं ब्यग्घेहि वा खज्जमानं दीपीहि वा खज्जमानं सिङ्गालेहि वा खज्जमानं विविधेहि वा पाणकजातेहि खज्जमानं। सो इममेव कायं उपसंहरति: ‘अयम्पि खो कायो एवंधम्मो एवंभावी एवंअनतीतोऽति। तस्स एवं अप्पमत्तस्स …पे… एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā9 khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Tassa evaṁ appamattassa …pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.
Or suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ That too is how a bhikkhu develops mindfulness of the body.
पुन चपरं, भिक्खवे, भिक्खु सेय्यथापि पस्सेय्य सरीरं सिवथिकाय छड्डितं अट्ठिकसङ्खलिकं समंसलोहितं न्हारुसम्बन्धं …पे… अट्ठिकसङ्खलिकं निम्मंसलोहितमक्खितं न्हारुसम्बन्धं …पे… अट्ठिकसङ्खलिकं अपगतमंसलोहितं न्हारुसम्बन्धं …पे… अट्ठिकानि अपगतसम्बन्धानि दिसाविदिसाविक्खित्तानि अञ्ञेन हत्थट्ठिकं अञ्ञेन पादट्ठिकं अञ्ञेन गोप्फकट्ठिकं अञ्ञेन जङ्घट्ठिकं अञ्ञेन ऊरुट्ठिकं अञ्ञेन कटिट्ठिकं अञ्ञेन फासुकट्ठिकं अञ्ञेन पिट्ठिट्ठिकं अञ्ञेन खन्धट्ठिकं अञ्ञेन गीवट्ठिकं अञ्ञेन हनुकट्ठिकं अञ्ञेन दन्तट्ठिकं अञ्ञेन सीसकटाहं। सो इममेव कायं उपसंहरति: ‘अयम्पि खो कायो एवंधम्मो एवंभावी एवंअनतीतोऽति। तस्स एवं अप्पमत्तस्स …पे… एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… aṭṭhikasaṅkhalikaṁ nimmaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe… aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe… aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Tassa evaṁ appamattassa …pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.
Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews … A skeleton without flesh but smeared with blood, and held together by sinews … A skeleton rid of flesh and blood, held together by sinews … Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull …
पुन चपरं, भिक्खवे, भिक्खु सेय्यथापि पस्सेय्य सरीरं सिवथिकाय छड्डितं—अट्ठिकानि सेतानि सङ्खवण्णपटिभागानि …पे… अट्ठिकानि पुञ्जकितानि तेरोवस्सिकानि …पे… अट्ठिकानि पूतीनि चुण्णकजातानि। सो इममेव कायं उपसंहरति: ‘अयम्पि खो कायो एवंधम्मो एवंभावी एवंअनतीतोऽति। तस्स एवं अप्पमत्तस्स … पे… एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ—aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… aṭṭhikāni puñjakitāni terovassikāni …pe… aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Tassa evaṁ appamattassa … pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.
White bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a bhikkhu develops mindfulness of the body.
पुन चपरं, भिक्खवे, भिक्खु विविच्चेव कामेहि …पे… पठमं झानं उपसम्पज्ज विहरति। सो इममेव कायं विवेकजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स विवेकजेन पीतिसुखेन अप्फुटं होति। सेय्यथापि, भिक्खवे, दक्खो न्हापको वा न्हापकन्तेवासी वा कंसथाले न्हानीयचुण्णानि आकिरित्वा उदकेन परिप्फोसकं परिप्फोसकं सन्नेय्य, सायं न्हानीयपिण्डि स्नेहानुगता स्नेहपरेता सन्तरबाहिरा फुटा स्नेहेन न च पग्घरिणी; एवमेव खो, भिक्खवे, भिक्खु इममेव कायं विवेकजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति; नास्स किञ्चि सब्बावतो कायस्स विवेकजेन पीतिसुखेन अप्फुटं होति। तस्स एवं अप्पमत्तस्स … पे… एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।
Puna caparaṁ, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako10 vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi11 snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. Tassa evaṁ appamattassa … pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.
Furthermore, a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. In the same way, they drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a bhikkhu develops mindfulness of the body.
पुन चपरं, भिक्खवे, भिक्खु वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरति। सो इममेव कायं समाधिजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति; नास्स किञ्चि सब्बावतो कायस्स समाधिजेन पीतिसुखेन अप्फुटं होति। सेय्यथापि, भिक्खवे, उदकरहदो गम्भीरो उब्भिदोदको। तस्स नेवस्स पुरत्थिमाय दिसाय उदकस्स आयमुखं न पच्छिमाय दिसाय उदकस्स आयमुखं न उत्तराय दिसाय उदकस्स आयमुखं न दक्खिणाय दिसाय उदकस्स आयमुखं; देवो च न कालेन कालं सम्मा धारं अनुप्पवेच्छेय्य; अथ खो तम्हाव उदकरहदा सीता वारिधारा उब्भिज्जित्वा तमेव उदकरहदं सीतेन वारिना अभिसन्देय्य परिसन्देय्य परिपूरेय्य परिप्फरेय्य, नास्स किञ्चि सब्बावतो उदकरहदस्स सीतेन वारिना अप्फुटं अस्स; एवमेव खो, भिक्खवे, भिक्खु इममेव कायं समाधिजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स समाधिजेन पीतिसुखेन अप्फुटं होति। तस्स एवं अप्पमत्तस्स …पे… एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ na pacchimāya disāya udakassa āyamukhaṁ na uttarāya disāya udakassa āyamukhaṁ na dakkhiṇāya disāya udakassa āyamukhaṁ; devo ca na kālena kālaṁ sammā dhāraṁ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. Tassa evaṁ appamattassa …pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.
Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. That too is how a bhikkhu develops mindfulness of the body.
पुन चपरं, भिक्खवे, भिक्खु पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति। सो इममेव कायं निप्पीतिकेन सुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स निप्पीतिकेन सुखेन अप्फुटं होति। सेय्यथापि, भिक्खवे, उप्पलिनियं वा पदुमिनियं वा पुण्डरीकिनियं वा अप्पेकच्चानि उप्पलानि वा पदुमानि वा पुण्डरीकानि वा उदके जातानि उदके संवड्ढानि उदकानुग्गतानि अन्तोनिमुग्गपोसीनि, तानि याव चग्गा याव च मूला सीतेन वारिना अभिसन्नानि परिसन्नानि परिपूरानि परिप्फुटानि, नास्स किञ्चि सब्बावतं उप्पलानं वा पदुमानं वा पुण्डरीकानं वा सीतेन वारिना अप्फुटं अस्स; एवमेव खो, भिक्खवे, भिक्खु इममेव कायं निप्पीतिकेन सुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स निप्पीतिकेन सुखेन अप्फुटं होति। तस्स एवं अप्पमत्तस्स …पे… एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa12 kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni13 paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. Tassa evaṁ appamattassa …pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.
Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third jhāna. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. That too is how a bhikkhu develops mindfulness of the body.
पुन चपरं, भिक्खवे, भिक्खु सुखस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरति। सो इममेव कायं परिसुद्धेन चेतसा परियोदातेन फरित्वा निसिन्नो होति; नास्स किञ्चि सब्बावतो कायस्स परिसुद्धेन चेतसा परियोदातेन अप्फुटं होति। सेय्यथापि, भिक्खवे, पुरिसो ओदातेन वत्थेन ससीसं पारुपित्वा निसिन्नो अस्स, नास्स किञ्चि सब्बावतो कायस्स ओदातेन वत्थेन अप्फुटं अस्स; एवमेव खो, भिक्खवे, भिक्खु इममेव कायं परिसुद्धेन चेतसा परियोदातेन फरित्वा निसिन्नो होति, नास्स किञ्चि सब्बावतो कायस्स परिसुद्धेन चेतसा परियोदातेन अप्फुटं होति। तस्स एवं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो ये गेहसिता सरसङ्कप्पा ते पहीयन्ति। तेसं पहाना अज्झत्तमेव चित्तं सन्तिट्ठति, सन्निसीदति एकोदि होति समाधियति। एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati, sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.
Furthermore, a bhikkhu, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not filled with pure bright mind. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not filled with pure bright mind. As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a bhikkhu develops mindfulness of the body.
यस्स कस्सचि, भिक्खवे, कायगतासति भाविता बहुलीकता, अन्तोगधावास्स कुसला धम्मा ये केचि विज्जाभागिया। सेय्यथापि, भिक्खवे, यस्स कस्सचि महासमुद्दो चेतसा फुटो, अन्तोगधावास्स कुन्नदियो या काचि समुद्दङ्गमा; एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति भाविता बहुलीकता, अन्तोगधावास्स कुसला धम्मा ये केचि विज्जाभागिया।
Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa14 kusalā dhammā ye keci vijjābhāgiyā. Seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.
Anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization. Anyone who brings into their mind the great ocean includes all of the streams that run down into it. In the same way, anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization.
यस्स कस्सचि, भिक्खवे, कायगतासति अभाविता अबहुलीकता, लभति तस्स मारो ओतारं, लभति तस्स मारो आरम्मणं। सेय्यथापि, भिक्खवे, पुरिसो गरुकं सिलागुळं अल्लमत्तिकापुञ्जे पक्खिपेय्य।
Yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ. Seyyathāpi, bhikkhave, puriso garukaṁ silāguḷaṁ allamattikāpuñje pakkhipeyya.
When a bhikkhu has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them. Suppose a person were to throw a heavy stone ball on a mound of wet clay.
तं किं मञ्ञथ, भिक्खवे, अपि नु तं गरुकं सिलागुळं अल्लमत्तिकापुञ्जे लभेथ ओतारन्”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu taṁ garukaṁ silāguḷaṁ allamattikāpuñje labhetha otāran”ti?
What do you think, bhikkhus? Would that heavy stone ball find an entry into that mound of wet clay?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति अभाविता अबहुलीकता, लभति तस्स मारो ओतारं, लभति तस्स मारो आरम्मणं।
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.
“In the same way, when a bhikkhu has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them.
सेय्यथापि, भिक्खवे, सुक्खं कट्ठं कोळापं; अथ पुरिसो आगच्छेय्य उत्तरारणिं आदाय: ‘अग्गिं अभिनिब्बत्तेस्सामि, तेजो पातुकरिस्सामीऽति।
Seyyathāpi, bhikkhave, sukkhaṁ kaṭṭhaṁ koḷāpaṁ; atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
Suppose there was a dried up, withered log. Then a person comes along with a drill-stick, thinking to light a fire and produce heat.
तं किं मञ्ञथ, भिक्खवे, अपि नु सो पुरिसो अमुं सुक्खं कट्ठं कोळापं उत्तरारणिं आदाय अभिमन्थेन्तो अग्गिं अभिनिब्बत्तेय्य, तेजो पातुकरेय्या”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimanthento15 aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
What do you think, bhikkhus? By drilling the stick against that dried up, withered log, could they light a fire and produce heat?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति अभाविता अबहुलीकता, लभति तस्स मारो ओतारं, लभति तस्स मारो आरम्मणं।
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.
“In the same way, when a bhikkhu has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them.
सेय्यथापि, भिक्खवे, उदकमणिको रित्तो तुच्छो आधारे ठपितो; अथ पुरिसो आगच्छेय्य उदकभारं आदाय।
Seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṁ ādāya.
Suppose a water jar was placed on a stand, empty and hollow. Then a person comes along with a load of water.
तं किं मञ्ञथ, भिक्खवे, अपि नु सो पुरिसो लभेथ उदकस्स निक्खेपनन्”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti?
What do you think, bhikkhus? Could that person pour water into the jar?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति अभाविता अबहुलीकता, लभति तस्स मारो ओतारं, लभति तस्स मारो आरम्मणं।
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.
“In the same way, when a bhikkhu has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them.
यस्स कस्सचि, भिक्खवे, कायगतासति भाविता बहुलीकता, न तस्स लभति मारो ओतारं, न तस्स लभति मारो आरम्मणं।
Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
When a bhikkhu has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.
सेय्यथापि, भिक्खवे, पुरिसो लहुकं सुत्तगुळं सब्बसारमये अग्गळफलके पक्खिपेय्य।
Seyyathāpi, bhikkhave, puriso lahukaṁ suttaguḷaṁ sabbasāramaye aggaḷaphalake pakkhipeyya.
Suppose a person were to throw a light ball of string at a door-panel made entirely of hardwood.
तं किं मञ्ञथ, भिक्खवे, अपि नु सो पुरिसो तं लहुकं सुत्तगुळं सब्बसारमये अग्गळफलके लभेथ ओतारन्”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso taṁ lahukaṁ suttaguḷaṁ sabbasāramaye aggaḷaphalake labhetha otāran”ti?
What do you think, bhikkhus? Would that light ball of string find an entry into that door-panel made entirely of hardwood?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति भाविता बहुलीकता, न तस्स लभति मारो ओतारं, न तस्स लभति मारो आरम्मणं।
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
“In the same way, when a bhikkhu has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.
सेय्यथापि, भिक्खवे, अल्लं कट्ठं सस्नेहं; अथ पुरिसो आगच्छेय्य उत्तरारणिं आदाय: ‘अग्गिं अभिनिब्बत्तेस्सामि, तेजो पातुकरिस्सामीऽति।
Seyyathāpi, bhikkhave, allaṁ kaṭṭhaṁ sasnehaṁ; atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
Suppose there was a green, sappy log. Then a person comes along with a drill-stick, thinking to light a fire and produce heat.
तं किं मञ्ञथ, भिक्खवे, अपि नु सो पुरिसो अमुं अल्लं कट्ठं सस्नेहं उत्तरारणिं आदाय अभिमन्थेन्तो अग्गिं अभिनिब्बत्तेय्य, तेजो पातुकरेय्या”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
What do you think, bhikkhus? By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति भाविता बहुलीकता, न तस्स लभति मारो ओतारं, न तस्स लभति मारो आरम्मणं। सेय्यथापि, भिक्खवे, उदकमणिको पूरो उदकस्स समतित्तिको काकपेय्यो आधारे ठपितो; अथ पुरिसो आगच्छेय्य उदकभारं आदाय।
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṁ ādāya.
“In the same way, when a bhikkhu has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them. Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. Then a person comes along with a load of water.
तं किं मञ्ञथ, भिक्खवे, अपि नु सो पुरिसो लभेथ उदकस्स निक्खेपनन्”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti?
What do you think, bhikkhus? Could that person pour water into the jar?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति भाविता बहुलीकता, न तस्स लभति मारो ओतारं, न तस्स लभति मारो आरम्मणं।
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
“In the same way, when a bhikkhu has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.
यस्स कस्सचि, भिक्खवे, कायगतासति भाविता बहुलीकता, सो यस्स यस्स अभिञ्ञासच्छिकरणीयस्स धम्मस्स चित्तं अभिनिन्नामेति अभिञ्ञासच्छिकिरियाय, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने।
Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
When a bhikkhu has developed and cultivated mindfulness of the body, they become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
सेय्यथापि, भिक्खवे, उदकमणिको पूरो उदकस्स समतित्तिको काकपेय्यो आधारे ठपितो। तमेनं बलवा पुरिसो यतो यतो आविञ्छेय्य, आगच्छेय्य उदकन्”ति?
Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito. Tamenaṁ balavā puriso yato yato āviñcheyya, āgaccheyya udakan”ti?
Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. If a strong man was to pour it on any side, would water pour out?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति भाविता बहुलीकता सो, यस्स यस्स अभिञ्ञासच्छिकरणीयस्स धम्मस्स चित्तं अभिनिन्नामेति अभिञ्ञासच्छिकिरियाय, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने।
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
“In the same way, when a bhikkhu has developed and cultivated mindfulness of the body, they become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
सेय्यथापि, भिक्खवे, समे भूमिभागे चतुरस्सा पोक्खरणी अस्स आळिबन्धा पूरा उदकस्स समतित्तिका काकपेय्या। तमेनं बलवा पुरिसो यतो यतो आळिं मुञ्चेय्य आगच्छेय्य उदकन्”ति?
Seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī16 assa āḷibandhā pūrā udakassa samatittikā kākapeyyā. Tamenaṁ balavā puriso yato yato āḷiṁ muñceyya āgaccheyya udakan”ti?
Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it. If a strong man was to open the wall on any side, would water pour out?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति भाविता बहुलीकता, सो यस्स यस्स अभिञ्ञासच्छिकरणीयस्स धम्मस्स चित्तं अभिनिन्नामेति अभिञ्ञासच्छिकिरियाय, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने। सेय्यथापि, भिक्खवे, सुभूमियं चतुमहापथे आजञ्ञरथो युत्तो अस्स ठितो ओधस्तपतोदो; तमेनं दक्खो योग्गाचरियो अस्सदम्मसारथि अभिरुहित्वा वामेन हत्थेन रस्मियो गहेत्वा दक्खिणेन हत्थेन पतोदं गहेत्वा येनिच्छकं यदिच्छकं सारेय्यापि पच्चासारेय्यापि; एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति भाविता बहुलीकता, सो यस्स यस्स अभिञ्ञासच्छिकरणीयस्स धम्मस्स चित्तं अभिनिन्नामेति अभिञ्ञासच्छिकिरियाय, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने।
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo; tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṁ gahetvā yenicchakaṁ yadicchakaṁ sāreyyāpi paccāsāreyyāpi; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
“In the same way, when a bhikkhu has developed and cultivated mindfulness of the body, they become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case. Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. Then a deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes. In the same way, when a bhikkhu has developed and cultivated mindfulness of the body, they become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
कायगताय, भिक्खवे, सतिया आसेविताय भाविताय बहुलीकताय यानीकताय वत्थुकताय अनुट्ठिताय परिचिताय सुसमारद्धाय दसानिसंसा पाटिकङ्खा।
Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṁsā pāṭikaṅkhā.
You can expect ten benefits when mindfulness of the body has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.
अरतिरतिसहो होति, न च तं अरति सहति, उप्पन्नं अरतिं अभिभुय्य विहरति।
Aratiratisaho hoti, na ca taṁ arati sahati, uppannaṁ aratiṁ abhibhuyya viharati.
They prevail over desire and discontent, and live having mastered desire and discontent whenever they arose.
भयभेरवसहो होति, न च तं भयभेरवं सहति, उप्पन्नं भयभेरवं अभिभुय्य विहरति।
Bhayabheravasaho hoti, na ca taṁ bhayabheravaṁ sahati, uppannaṁ bhayabheravaṁ abhibhuyya viharati.
They prevail over fear and dread, and live having mastered fear and dread whenever they arose.
खमो होति सीतस्स उण्हस्स जिघच्छाय पिपासाय डंसमकसवातातपसरीसपसम्फस्सानं दुरुत्तानं दुरागतानं वचनपथानं, उप्पन्नानं सारीरिकानं वेदनानं दुक्खानं तिब्बानं खरानं कटुकानं असातानं अमनापानं पाणहरानं अधिवासकजातिको होति।
Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.
They endure cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
चतुन्नं झानानं आभिचेतसिकानं दिट्ठधम्मसुखविहारानं निकामलाभी होति अकिच्छलाभी अकसिरलाभी।
Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.
They get the four jhānas—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
सो अनेकविहितं इद्धिविधं पच्चानुभोति। एकोपि हुत्वा बहुधा होति, बहुधापि हुत्वा एको होति, आविभावं …पे… याव ब्रह्मलोकापि कायेन वसं वत्तेति।
So anekavihitaṁ iddhividhaṁ paccānubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti, āvibhāvaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.
They wield the many kinds of psychic power: multiplying themselves and becoming one again … They control the body as far as the Brahmā realm.
दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय उभो सद्दे सुणाति दिब्बे च मानुसे च, ये दूरे सन्तिके च …पे…।
Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca …pe….
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. …
परसत्तानं परपुग्गलानं चेतसा चेतो परिच्च पजानाति। सरागं वा चित्तं ‘सरागं चित्तन्ऽति पजानाति, वीतरागं वा चित्तं …पे… सदोसं वा चित्तं … वीतदोसं वा चित्तं … समोहं वा चित्तं … वीतमोहं वा चित्तं … सङ्खित्तं वा चित्तं … विक्खित्तं वा चित्तं … महग्गतं वा चित्तं … अमहग्गतं वा चित्तं … सौत्तरं वा चित्तं … अनुत्तरं वा चित्तं … समाहितं वा चित्तं … असमाहितं वा चित्तं … विमुत्तं वा चित्तं … अविमुत्तं वा चित्तं ‘अविमुत्तं चित्तन्ऽति पजानाति।
Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti. Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, vītarāgaṁ vā cittaṁ …pe… sadosaṁ vā cittaṁ … vītadosaṁ vā cittaṁ … samohaṁ vā cittaṁ … vītamohaṁ vā cittaṁ … saṅkhittaṁ vā cittaṁ … vikkhittaṁ vā cittaṁ … mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ … sauttaraṁ vā cittaṁ … anuttaraṁ vā cittaṁ … samāhitaṁ vā cittaṁ … asamāhitaṁ vā cittaṁ … vimuttaṁ vā cittaṁ … avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
They understand the minds of other beings and individuals, having comprehended them with their own mind. …
सो अनेकविहितं पुब्बेनिवासं अनुस्सरति, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति।
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
They recollect many kinds of past lives, with features and details.
दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे, सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाति।
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति।
Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
कायगताय, भिक्खवे, सतिया आसेविताय भाविताय बहुलीकताय यानीकताय वत्थुकताय अनुट्ठिताय परिचिताय सुसमारद्धाय इमे दसानिसंसा पाटिकङ्खा”ति।
Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṁsā pāṭikaṅkhā”ti.
You can expect these ten benefits when mindfulness of the body has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.”
इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.
कायगतासतिसुत्तं निट्ठितं नवमं।
Kāyagatāsatisuttaṁ niṭṭhitaṁ navamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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