♦ 153. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi — “acchariyaṃ, āvuso, abbhutaṃ, āvuso! yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati VAR bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā”ti. ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti, |
I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a large number of monks, after the meal, on returning from their alms round, had gathered at the meeting hall when this discussion arose: “Isn’t it amazing, friends! Isn’t it astounding!—the extent to which remembering immersed in the body, when developed & pursued, is said by the Blessed One who knows, who sees—the worthy one, rightly self-awakened—to be of great fruit & great benefit.” And this discussion came to no conclusion. |
atha kho bhagavā sāyanhasamayaṃ 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? |
Then the Blessed One, emerging from his seclusion in the evening, went to the meeting hall and, on arrival, sat down on a seat made ready. As he was sitting there, he addressed the monks: “For what topic are you gathered together here? And what was the discussion that came to no conclusion?” |
“idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi — ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso! yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā’ti. ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti. |
“Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall when this discussion arose: ‘Isn’t it amazing, friends! Isn’t it astounding!—the extent to which remembering immersed in the body, when developed & pursued, is said by the Blessed One who knows, who sees—worthy & rightly self-awakened—to be of great fruit & great benefit.’ This was the discussion that had come to no conclusion when the Blessed One arrived.” |
♦ 154. “kathaṃ bhāvitā ca, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? |
(The Blessed One said:) “And how is remembering immersed in the body developed, how is it pursued, so as to be of great fruit & great benefit? |
idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. so satova assasati satova passasati; |
“There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—sits down folding his legs crosswise, holding his body erect and establishing remembering to the fore. Always mindful, he breathes in; mindful he breathes out.1 |
dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. |
Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’ |
tassa evaṃ appamattassa ātāpino pahitattassa viharato |
he is assiduous, ardent, resolute (in his) abiding, |
ye gehasitā sara-saṅkappā te pahīyanti. |
any household memories-&-resolves, they (are) abandoned, |
tesaṃ pahānā |
(and with) their abandoning |
ajjhattam-eva cittaṃ |
inwardly (his) mind |
santiṭṭhati sannisīdati |
gathers & settles |
ekodi hoti samādhiyati. |
Transcends-into-singularity, becomes undistractible-&-lucid. |
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti. |
This is how a monk develops remembering immersed in the body. |
♦ “puna caparaṃ, 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 naṃ pajānāti. |
“And further, when walking, the monk discerns, ‘I am walking.’ When standing, he discerns, ‘I am standing.’ When sitting, he discerns, ‘I am sitting.’ When lying down, he discerns, ‘I am lying down.’ Or however his body is disposed, that is how he discerns it. |
tassa evaṃ appamattassa ātāpino pahitattassa viharato |
he is assiduous, ardent, resolute (in his) abiding, |
ye gehasitā sara-saṅkappā te pahīyanti. |
any household memories-&-resolves, they (are) abandoned, |
tesaṃ pahānā |
(and with) their abandoning |
ajjhattam-eva cittaṃ |
inwardly (his) mind |
santiṭṭhati sannisīdati |
gathers & settles |
ekodi hoti samādhiyati. |
Transcends-into-singularity, becomes undistractible-&-lucid. |
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti. |
This is how a monk develops remembering immersed in the body. |
♦ “puna caparaṃ, 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. |
“And further, when going forward & returning, he makes himself fully alert; when looking toward & looking away… when bending & extending his limbs… when carrying his outer cloak, his upper robe, & his bowl… when eating, drinking, chewing, & savoring… when urinating & defecating… when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert. |
tassa evaṃ appamattassa ātāpino pahitattassa viharato |
he is assiduous, ardent, resolute (in his) abiding, |
ye gehasitā sara-saṅkappā te pahīyanti. |
any household memories-&-resolves, they (are) abandoned, |
tesaṃ pahānā |
(and with) their abandoning |
ajjhattam-eva cittaṃ |
inwardly (his) mind |
santiṭṭhati sannisīdati |
gathers & settles |
ekodi hoti samādhiyati. |
Transcends-into-singularity, becomes undistractible-&-lucid. |
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti. |
This is how a monk develops remembering immersed in the body. |
♦ “puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati — ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru VAR aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. |
“And further, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: ‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.’ |
♦ “seyyathāpi, bhikkhave, ubhatomukhā putoḷi VAR pūrā nānāvihitassa dhaññassa, seyyathidaṃ — sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ, tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya — ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti; |
Just as if a sack with openings at both ends were full of various kinds of grain—wheat, rice, mung beans, kidney beans, sesame seeds, husked rice—and a man with good eyesight, pouring it out, were to reflect, ‘This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice’; |
evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati — ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. |
in the same way, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: ‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.’ |
tassa evaṃ appamattassa ātāpino pahitattassa viharato |
he is assiduous, ardent, resolute (in his) abiding, |
ye gehasitā sara-saṅkappā te pahīyanti. |
any household memories-&-resolves, they (are) abandoned, |
tesaṃ pahānā |
(and with) their abandoning |
ajjhattam-eva cittaṃ |
inwardly (his) mind |
santiṭṭhati sannisīdati |
gathers & settles |
ekodi hoti samādhiyati. |
Transcends-into-singularity, becomes undistractible-&-lucid. |
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti. |
This is how a monk develops remembering immersed in the body. |
♦ “puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati — ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. |
“And further, the monk contemplates this very body—however it stands, however it is disposed—in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’ |
♦ “seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe VAR bilaso vibhajitvā VAR nisinno assa; |
Just as a dexterous butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, |
evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati — ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. |
the monk contemplates this very body—however it stands, however it is disposed—in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’ |
tassa evaṃ appamattassa ātāpino pahitattassa viharato |
he is assiduous, ardent, resolute (in his) abiding, |
ye gehasitā sara-saṅkappā te pahīyanti. |
any household memories-&-resolves, they (are) abandoned, |
tesaṃ pahānā |
(and with) their abandoning |
ajjhattam-eva cittaṃ |
inwardly (his) mind |
santiṭṭhati sannisīdati |
gathers & settles |
ekodi hoti samādhiyati. |
Transcends-into-singularity, becomes undistractible-&-lucid. |
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti. |
This is how a monk develops remembering immersed in the body. |
♦ “puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya VAR chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. so imameva kāyaṃ upasaṃharati — ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti |
“And further, as if he were to see a corpse cast away in a charnel ground—one day, two days, three days dead—bloated, livid, & festering, he applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate’ |
tassa evaṃ appamattassa ātāpino pahitattassa viharato |
he is assiduous, ardent, resolute (in his) abiding, |
ye gehasitā sara-saṅkappā te pahīyanti. |
any household memories-&-resolves, they (are) abandoned, |
tesaṃ pahānā |
(and with) their abandoning |
ajjhattam-eva cittaṃ |
inwardly (his) mind |
santiṭṭhati sannisīdati |
gathers & settles |
ekodi hoti samādhiyati. |
Transcends-into-singularity, becomes undistractible-&-lucid. |
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti. |
This is how a monk develops remembering immersed in the body. |
♦ “puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā VAR khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. so imameva kāyaṃ upasaṃharati — ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. |
“Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures… |
tassa evaṃ appamattassa ātāpino pahitattassa viharato |
he is assiduous, ardent, resolute (in his) abiding, |
ye gehasitā sara-saṅkappā te pahīyanti. |
any household memories-&-resolves, they (are) abandoned, |
tesaṃ pahānā |
(and with) their abandoning |
ajjhattam-eva cittaṃ |
inwardly (his) mind |
santiṭṭhati sannisīdati |
gathers & settles |
ekodi hoti samādhiyati. |
Transcends-into-singularity, becomes undistractible-&-lucid. |
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti. |
This is how a monk develops remembering immersed in the body. |
♦ “puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ ... pe ... |
a skeleton smeared with flesh & blood, connected with tendons… |
aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ ... pe ... |
a fleshless skeleton smeared with blood, connected with tendons… |
aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ ... pe ... |
a skeleton without flesh or blood, connected with tendons… |
aṭṭhikāni apagatasambandhāni VAR disāvidisāvikkhittāni VAR aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ VAR aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ VAR aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ VAR. so imameva kāyaṃ upasaṃharati — ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. |
bones detached from their tendons, scattered in all directions—here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull… |
tassa evaṃ appamattassa ātāpino pahitattassa viharato |
he is assiduous, ardent, resolute (in his) abiding, |
ye gehasitā sara-saṅkappā te pahīyanti. |
any household memories-&-resolves, they (are) abandoned, |
tesaṃ pahānā |
(and with) their abandoning |
ajjhattam-eva cittaṃ |
inwardly (his) mind |
santiṭṭhati sannisīdati |
gathers & settles |
ekodi hoti samādhiyati. |
Transcends-into-singularity, becomes undistractible-&-lucid. |
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti. |
This is how a monk develops remembering immersed in the body. |
♦ “puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ — aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni VAR ... pe ... |
the bones whitened, somewhat like the color of shells… |
aṭṭhikāni puñjakitāni terovassikāni ... pe ... |
piled up, more than a year old… |
aṭṭhikāni pūtīni cuṇṇakajātāni. so imameva kāyaṃ upasaṃharati — ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. |
decomposed into a powder: He applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’ |
tassa evaṃ appamattassa ātāpino pahitattassa viharato |
he is assiduous, ardent, resolute (in his) abiding, |
ye gehasitā sara-saṅkappā te pahīyanti. |
any household memories-&-resolves, they (are) abandoned, |
tesaṃ pahānā |
(and with) their abandoning |
ajjhattam-eva cittaṃ |
inwardly (his) mind |
santiṭṭhati sannisīdati |
gathers & settles |
ekodi hoti samādhiyati. |
Transcends-into-singularity, becomes undistractible-&-lucid. |
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti. |
This is how a monk develops remembering immersed in the body. |
♦ 155. “puna caparaṃ, bhikkhave, bhikkhu vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati. so imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. seyyathāpi, bhikkhave, dakkho nhāpako VAR vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni VAR ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi VAR snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. |
“And further, quite secluded from sensuality, secluded from unskillful qualities, he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born of seclusion. Just as if a dexterous bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again & again with water, so that his ball of bath powder—saturated, moisture-laden, permeated within & without—would nevertheless not drip; even so, the monk permeates… this very body with the rapture & pleasure born of seclusion. There is nothing of his entire body unpervaded by rapture & pleasure born of seclusion. |
tassa evaṃ appamattassa ātāpino pahitattassa viharato |
he is assiduous, ardent, resolute (in his) abiding, |
ye gehasitā sara-saṅkappā te pahīyanti. |
any household memories-&-resolves, they (are) abandoned, |
tesaṃ pahānā |
(and with) their abandoning |
ajjhattam-eva cittaṃ |
inwardly (his) mind |
santiṭṭhati sannisīdati |
gathers & settles |
ekodi hoti samādhiyati. |
Transcends-into-singularity, becomes undistractible-&-lucid. |
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti. |
This is how a monk develops remembering immersed in the body. |
♦ 155. “puna caparaṃ, bhikkhave, bhikkhu vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati. so imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. seyyathāpi, bhikkhave, dakkho nhāpako VAR vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni VAR ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi VAR snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. |
“Then, with the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born of concentration. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time & again,2 so that the cool fount of water welling up from within the lake would permeate & pervade, suffuse & fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates… this very body with the rapture & pleasure born of concentration. There is nothing of his entire body unpervaded by rapture & pleasure born of concentration. |
tassa evaṃ appamattassa ātāpino pahitattassa viharato |
he is assiduous, ardent, resolute (in his) abiding, |
ye gehasitā sara-saṅkappā te pahīyanti. |
any household memories-&-resolves, they (are) abandoned, |
tesaṃ pahānā |
(and with) their abandoning |
ajjhattam-eva cittaṃ |
inwardly (his) mind |
santiṭṭhati sannisīdati |
gathers & settles |
ekodi hoti samādhiyati. |
Transcends-into-singularity, becomes undistractible-&-lucid. |
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti. |
This is how a monk develops remembering immersed in the body. |
♦ 155. “puna caparaṃ, bhikkhave, bhikkhu vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati. so imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. seyyathāpi, bhikkhave, dakkho nhāpako VAR vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni VAR ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi VAR snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. |
“Then, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ He permeates & pervades, suffuses & fills this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born & growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated & pervaded, suffused & filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the monk permeates… this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture. |
tassa evaṃ appamattassa ātāpino pahitattassa viharato |
he is assiduous, ardent, resolute (in his) abiding, |
ye gehasitā sara-saṅkappā te pahīyanti. |
any household memories-&-resolves, they (are) abandoned, |
tesaṃ pahānā |
(and with) their abandoning |
ajjhattam-eva cittaṃ |
inwardly (his) mind |
santiṭṭhati sannisīdati |
gathers & settles |
ekodi hoti samādhiyati. |
Transcends-into-singularity, becomes undistractible-&-lucid. |
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti. |
This is how a monk develops remembering immersed in the body. |
♦ 155. “puna caparaṃ, bhikkhave, bhikkhu vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati. so imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. seyyathāpi, bhikkhave, dakkho nhāpako VAR vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni VAR ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi VAR snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. |
“Then, with the abandoning of pleasure & pain—as with the earlier disappearance of joys & distresses—he enters & remains in the fourth jhāna: purity of equanimity & remembering, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. |
tassa evaṃ appamattassa ātāpino pahitattassa viharato |
he is assiduous, ardent, resolute (in his) abiding, |
ye gehasitā sara-saṅkappā te pahīyanti. |
any household memories-&-resolves, they (are) abandoned, |
tesaṃ pahānā |
(and with) their abandoning |
ajjhattam-eva cittaṃ |
inwardly (his) mind |
santiṭṭhati sannisīdati |
gathers & settles |
ekodi hoti samādhiyati. |
Transcends-into-singularity, becomes undistractible-&-lucid. |
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti. |
This is how a monk develops remembering immersed in the body. |
♦ 156. “yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa VAR 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. |
“Monks, whoever develops & pursues remembering immersed in the body encompasses whatever skillful qualities are on the side of clear knowing. Just as whoever pervades the great ocean with his awareness encompasses whatever rivulets flow down into the ocean, in the same way, whoever develops & pursues remembering immersed in the body encompasses whatever skillful qualities are on the side of clear knowing. |
♦ “yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ VAR. |
“In whomever remembering immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold. |
seyyathāpi, bhikkhave, puriso garukaṃ silāguḷaṃ allamattikāpuñje pakkhipeyya. taṃ kiṃ maññatha, bhikkhave, api nu taṃ garukaṃ silāguḷaṃ allamattikāpuñje labhetha otāran”ti? |
“Suppose that a man were to throw a heavy stone ball into a pile of wet clay. What do you think, monks? Would the heavy stone ball gain entry into the pile of wet clay?” |
“evaṃ, bhante”. |
“Yes, lord.” |
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. |
“In the same way, in whomever remembering immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold. |
seyyathāpi, bhikkhave, sukkhaṃ kaṭṭhaṃ koḷāpaṃ VAR; atha puriso āgaccheyya uttarāraṇiṃ ādāya — ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimanthento VAR aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? |
“Now, suppose that there were a dry, sapless piece of timber, and a man were to come along with an upper fire-stick, thinking, ‘I’ll light a fire. I’ll produce heat.’ What do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry, sapless piece of timber?” |
“evaṃ, bhante”. |
“Yes, lord.” |
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. |
“In the same way, in whomever remembering immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold. |
seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti? |
“Now, suppose that there were an empty, hollow water-pot set on a stand, and a man were to come along carrying a load of water. What do you think—would he get a place to put his water?” |
“evaṃ, bhante”. |
“Yes, lord.” |
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ”. |
“In the same way, in whomever remembering immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold. |
♦ 157. “yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. seyyathāpi, bhikkhave, puriso lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake pakkhipeyya. taṃ kiṃ maññatha, bhikkhave, api nu so puriso taṃ lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake labhetha otāran”ti? |
“Now, in whomever remembering immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold. Suppose that a man were to throw a ball of string against a door panel made entirely of heartwood. What do you think? Would that light ball of string gain entry into that door panel made entirely of heartwood?” |
“no hetaṃ, bhante”. |
“No, lord.” |
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. |
“In the same way, in whomever remembering immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold. |
seyyathāpi, bhikkhave, allaṃ kaṭṭhaṃ sasnehaṃ VAR; atha puriso āgaccheyya uttarāraṇiṃ ādāya — ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? |
“Now, suppose that there were a wet, sappy piece of timber, and a man were to come along with an upper fire-stick, thinking, ‘I’ll light a fire. I’ll produce heat.’ What do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy piece of timber?” |
“no hetaṃ, bhante”. |
“No, lord.” |
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. |
“In the same way, in whomever remembering immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold. |
seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti? |
“Now, suppose that there were a water-pot set on a stand, full of water up to the brim so that crows could drink out of it, and a man were to come along carrying a load of water. What do you think? Would he get a place to put his water?” |
“no hetaṃ, bhante”. |
“No, lord.” |
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ”. |
“In the same way, in whomever remembering immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold. |
♦ 158. “yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, ta tatre sakkhibhabbataṃ pāpuṇāti sati satiāyatane. |
“When anyone has developed & pursued remembering immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening. |
seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito. tamenaṃ balavā puriso yato yato āviñcheyya, āgaccheyya udakan”ti? |
“Suppose that there were a water jar, set on a stand, brimful of water so that a crow could drink from it. If a strong man were to tip it in any way at all, would water spill out?” |
“evaṃ, bhante”. |
“Yes, lord.” |
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. |
“In the same way, when anyone has developed & pursued remembering immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening. |
seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī VAR assa āḷibandhā pūrā udakassa samatittikā kākapeyyā. tamenaṃ balavā puriso yato yato āḷiṃ muñceyya āgaccheyya udakan”ti? |
“Suppose there were a rectangular water tank—set on level ground, bounded by dikes—brimful of water so that a crow could drink from it. If a strong man were to loosen the dikes anywhere at all, would water spill out?” |
“evaṃ, bhante”. |
“Yes, lord.” |
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. |
“In the same way, when anyone has developed & pursued remembering immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening. |
seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo VAR; tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyāpi paccāsāreyyāpi; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”. |
“Suppose there were a chariot on level ground at four crossroads, harnessed to thoroughbreds, waiting with whips lying ready, so that a dexterous driver, a trainer of tamable horses, might mount and—taking the reins with his left hand and the whip with his right—drive out & back, to whatever place & by whichever road he liked; in the same way, when anyone has developed & pursued remembering immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening. |
♦ 159. “kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṃsā pāṭikaṅkhā. |
“Monks, for one in whom remembering immersed in the body is cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, & well-undertaken, ten benefits can be expected. Which ten? |
a-rati-rati-saho hoti, na ca taṃ arati sahati, uppannaṃ aratiṃ abhibhuyya viharati. |
“[1] He conquers displeasure & delight, and displeasure does not conquer him. He remains victorious over any displeasure that has arisen. |
♦ “bhaya-bherava-saho hoti, na ca taṃ bhayabheravaṃ sahati, uppannaṃ bhayabheravaṃ abhibhuyya viharati. |
“[2] He conquers fear & dread, and fear & dread do not conquer him. He remains victorious over any fear & dread that have arisen. |
♦ “khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. |
“[3] He is resistant to cold, heat, hunger, thirst, the touch of gadflies & mosquitoes, wind & sun & creeping things; to abusive, hurtful language; he is the sort that can endure bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, disagreeable, deadly. |
♦ “catunnaṃ jhānānaṃ ābhi-cetasikānaṃ diṭṭha-dhamma-sukha-vihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. |
“[4] He can attain at will, without trouble or difficulty, the four jhānas—heightened mental states providing a pleasant abiding in the here & now. |
♦ “so anekavihitaṃ iddhividhaṃ paccānubhoti. ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti, āvibhāvaṃ ... pe ... yāva brahmalokāpi kāyena vasaṃ vatteti. |
“[5] He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahmā worlds. |
♦ “dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca ... pe .... |
“[6] He hears—by means of the divine ear-element, purified & surpassing the human—both kinds of sounds: divine & human, whether near or far. |
♦ “parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ... pe ... sadosaṃ vā cittaṃ... vītadosaṃ vā cittaṃ... samohaṃ vā cittaṃ... vītamohaṃ vā cittaṃ... saṃkhittaṃ vā cittaṃ... vikkhittaṃ vā cittaṃ... mahaggataṃ vā cittaṃ... amahaggataṃ vā cittaṃ... sauttaraṃ vā cittaṃ... anuttaraṃ vā cittaṃ... samāhitaṃ vā cittaṃ... asamāhitaṃ vā cittaṃ... vimuttaṃ vā cittaṃ... avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti. |
“[7] He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as ‘a mind with passion,’ and a mind without passion as ‘a mind without passion.’ He discerns a mind with aversion as ‘a mind with aversion,’ and a mind without aversion as ‘a mind without aversion.’ He discerns a mind with delusion as ‘a mind with delusion,’ and a mind without delusion as ‘a mind without delusion.’ He discerns a restricted mind as ‘a restricted mind,’ and a scattered mind as ‘a scattered mind.’ He discerns an enlarged mind as ‘an enlarged mind,’ and an unenlarged mind as ‘an unenlarged mind.’ He discerns a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ and an unsurpassed mind as ‘an unsurpassed mind.’ He discerns a concentrated mind as ‘a concentrated mind,’ and an unconcentrated mind as ‘an unconcentrated mind.’ He discerns a released mind as ‘a released mind,’ and an unreleased mind as ‘an unreleased mind.’ |
♦ “so anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ — ekampi jātiṃ dvepi jātiyo ... pe ... iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. |
“[8] He recollects his manifold past lives [lit: previous homes], i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he remembers his manifold past lives in their modes & details. |
♦ “dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. |
“[9] He sees—by means of the divine eye, purified & surpassing the human—beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence a right views—with the break-up of the body, after death, have re-appeared in the good destination, a heavenly world.’ Thus—by means of the divine eye, purified & surpassing the human—he sees beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma. |
♦ “āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
“[10] Through the ending of effluents, he remains in the effluent-free awareness-release & discernment-release, having known and realized them for himself right in the here & now. |
♦ “kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṃsā pāṭikaṅkhā”ti. |
“Monks, for one in whom remembering immersed in the body is cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, & well-undertaken, these ten benefits can be expected.” |
♦ idamavoca bhagavā. attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. |
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words. |
♦ kāyagatāsatisuttaṃ niṭṭhitaṃ navamaṃ. |
(end of sutta) |