Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Middle Discourses 119 मज्झिमनिकाय 119
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Kāyagatāsatisutta
Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.
Verse: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166167168169170171172173174175176177178179180181182183184185186187188189190 · Hide pronunciation
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Middle Discourses 119
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कायगतासतिसुत्तkā·ya·ga·tā·sa·ti·sut·ta
Kāyagatāsatisutta
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एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti जेतवनेje·ta·va·ne अनाथपिण्डिकस्सa·nā·tha·piṇ·ḍi·kas·sa आरामे।ā·rā·me
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
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अथa·tha खोkho सम्बहुलानंsam·ba·hu·lā·naṃ भिक्खूनंbhik·khū·naṃ पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तानंpiṇ·ḍa·pā·ta·pa·ṭik·kan·tā·naṃ उपट्ठानसालायंu·paṭ·ṭhā·na·sā·lā·yaṃ सन्निसिन्नानंsan·ni·sin·nā·naṃ सन्निपतितानंsan·ni·pa·ti·tā·naṃ अयमन्तराकथाa·ya·man·ta·rā·ka·thā उदपादि:u·da·pā·di
Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
Then after the meal, on return from almsround, several mendicants sat together in the assembly hall and this discussion came up among them.
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“अच्छरियं,ac·cha·ri·yaṃ आवुसो,ā·vu·so अब्भुतं,ab·bhu·taṃ आवुसो।ā·vu·so
“acchariyaṁ, āvuso, abbhutaṁ, āvuso.
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यावञ्चिदंyā·vañ·ci·daṃ तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na कायगतासतिkā·ya·ga·tā·sa·ti भाविताbhā·vi·tā बहुलीकताba·hu·lī·ka·tā महप्फलाma·hap·pha·lā वुत्ताvut·tā महानिसंसा”ति।ma·hā·ni·saṃ·sā
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā”ti.
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.”
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अयञ्चa·yañ·ca हिदंhi·daṃ तेसंte·saṃ भिक्खूनंbhik·khū·naṃ अन्तराकथाan·ta·rā·ka·thā विप्पकताvip·pa·ka·tā होति,ho·ti अथa·tha खोkho भगवाbha·ga·vā सायन्हसमयंsā·yan·ha·sa·ma·yaṃ पटिसल्लानाpa·ṭi·sal·lā·nā वुट्ठितोvuṭ·ṭhi·to येनye·na उपट्ठानसालाu·paṭ·ṭhā·na·sā·lā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā पञ्ञत्तेpañ·ñat·te आसनेā·sa·ne निसीदि।ni·sī·di
Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
But their conversation was left unfinished. Then the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out
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“कायkā·ya नुत्थ,nut·tha भिक्खवे,bhik·kha·ve एतरहिe·ta·ra·hi कथायka·thā·ya सन्निसिन्ना,san·ni·sin·nā काkā चca पनpa·na वोvo अन्तराकथाan·ta·rā·ka·thā विप्पकता”ति?vip·pa·ka·tā
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
“Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”
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“इध,i·dha भन्ते,bhan·te अम्हाकंam·hā·kaṃ पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तानंpiṇ·ḍa·pā·ta·pa·ṭik·kan·tā·naṃ उपट्ठानसालायंu·paṭ·ṭhā·na·sā·lā·yaṃ सन्निसिन्नानंsan·ni·sin·nā·naṃ सन्निपतितानंsan·ni·pa·ti·tā·naṃ अयमन्तराकथाa·ya·man·ta·rā·ka·thā उदपादि:u·da·pā·di
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
So the mendicants told him what they had been talking about. The Buddha said:
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‘अच्छरियं,ac·cha·ri·yaṃ आवुसो,ā·vu·so अब्भुतं,ab·bhu·taṃ आवुसो।ā·vu·so
‘acchariyaṁ, āvuso, abbhutaṁ, āvuso.
(Pāli only)
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यावञ्चिदंyā·vañ·ci·daṃ तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na कायगतासतिkā·ya·ga·tā·sa·ti भाविताbhā·vi·tā बहुलीकताba·hu·lī·ka·tā महप्फलाma·hap·pha·lā वुत्ताvut·tā महानिसंसा’ति।ma·hā·ni·saṃ·sā
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā’ti.
(Pāli only)
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“कथंka·thaṃ भाविताbhā·vi·tā च,ca भिक्खवे,bhik·kha·ve कायगतासतिkā·ya·ga·tā·sa·ti कथंka·thaṃ बहुलीकताba·hu·lī·ka·tā महप्फलाma·hap·pha·lā होतिho·ti महानिसंसा?ma·hā·ni·saṃ·sā
“Kathaṁ bhāvitā ca, bhikkhave, kāyagatāsati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?
“And how, mendicants, is mindfulness of the body developed and cultivated to be very fruitful and beneficial?
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इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu अरञ्ञगतोa·rañ·ña·ga·to वाvā रुक्खमूलगतोruk·kha·mū·la·ga·to वाvā सुञ्ञागारगतोsuñ·ñā·gā·ra·ga·to वाvā निसीदतिni·sī·da·ti पल्लङ्कंpal·laṅ·kaṃ आभुजित्वाā·bhu·jit·vā उजुंu·juṃ कायंkā·yaṃ पणिधायpa·ṇi·dhā·ya परिमुखंpa·ri·mu·khaṃ सतिंsa·tiṃ उपट्ठपेत्वा।u·paṭ·ṭha·pet·vā
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
It’s when a mendicant—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 brings mindfulness to the present.
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दीघंdī·ghaṃ वाvā अस्ससन्तोas·sa·san·to ‘दीघंdī·ghaṃ अस्ससामी’तिas·sa·sā·mī पजानाति,pa·jā·nā·ti दीघंdī·ghaṃ वाvā पस्ससन्तोpas·sa·san·to ‘दीघंdī·ghaṃ पस्ससामी’तिpas·sa·sā·mī पजानाति;pa·jā·nā·ti
dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti;
Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’
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रस्संras·saṃ वाvā अस्ससन्तोas·sa·san·to ‘रस्संras·saṃ अस्ससामी’तिas·sa·sā·mī पजानाति,pa·jā·nā·ti रस्संras·saṃ वाvā पस्ससन्तोpas·sa·san·to ‘रस्संras·saṃ पस्ससामी’तिpas·sa·sā·mī पजानाति;pa·jā·nā·ti
rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti;
Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’
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‘सब्बकायपटिसंवेदीsab·ba·kā·ya·pa·ṭi·saṃ·ve·dī अस्ससिस्सामी’तिas·sa·sis·sā·mī सिक्खति,sik·kha·ti ‘सब्बकायपटिसंवेदीsab·ba·kā·ya·pa·ṭi·saṃ·ve·dī पस्ससिस्सामी’तिpas·sa·sis·sā·mī सिक्खति;sik·kha·ti
‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati;
They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’
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‘पस्सम्भयंpas·sam·bha·yaṃ कायसङ्खारंkā·ya·saṅ·khā·raṃ अस्ससिस्सामी’तिas·sa·sis·sā·mī सिक्खति,sik·kha·ti ‘पस्सम्भयंpas·sam·bha·yaṃ कायसङ्खारंkā·ya·saṅ·khā·raṃ पस्ससिस्सामी’तिpas·sa·sis·sā·mī सिक्खति।sik·kha·ti
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.
They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’
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तस्सtas·sa एवंe·vaṃ अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतोvi·ha·ra·to येye गेहसिताge·ha·si·tā सरसङ्कप्पाsa·ra·saṅ·kap·pā तेte पहीयन्ति।pa·hī·yan·ti
Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up.
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तेसंte·saṃ पहानाpa·hā·nā अज्झत्तमेवaj·jhat·ta·me·va चित्तंcit·taṃ सन्तिट्ठतिsan·tiṭ·ṭha·ti सन्निसीदतिsan·ni·sī·da·ti एकोदिe·ko·di होतिho·ti समाधियति।sa·mā·dhi·ya·ti
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve भिक्खुbhik·khu गच्छन्तोgac·chan·to वाvā ‘गच्छामी’तिgac·chā·mī पजानाति,pa·jā·nā·ti ठितोṭhi·to वाvā ‘ठितोम्ही’तिṭhi·tom·hī पजानाति,pa·jā·nā·ti निसिन्नोni·sin·no वाvā ‘निसिन्नोम्ही’तिni·sin·nom·hī पजानाति,pa·jā·nā·ti सयानोsa·yā·no वाvā ‘सयानोम्ही’तिsa·yā·nom·hī पजानाति।pa·jā·nā·ti
Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti.
Furthermore, when a mendicant 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.’
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तस्सtas·sa एवंe·vaṃ अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतोvi·ha·ra·to येye गेहसिताge·ha·si·tā सरसङ्कप्पाsa·ra·saṅ·kap·pā तेte पहीयन्ति।pa·hī·yan·ti
Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up.
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तेसंte·saṃ पहानाpa·hā·nā अज्झत्तमेवaj·jhat·ta·me·va चित्तंcit·taṃ सन्तिट्ठतिsan·tiṭ·ṭha·ti सन्निसीदतिsan·ni·sī·da·ti एकोदिe·ko·di होतिho·ti समाधियति।sa·mā·dhi·ya·ti
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve भिक्खुbhik·khu अभिक्कन्तेa·bhik·kan·te पटिक्कन्तेpa·ṭik·kan·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti आलोकितेā·lo·ki·te विलोकितेvi·lo·ki·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti समिञ्जितेsa·miñ·ji·te पसारितेpa·sā·ri·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti सङ्घाटिपत्तचीवरधारणेsaṅ·ghā·ṭi·pat·ta·cī·va·ra·dhā·ra·ṇe सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti असितेa·si·te पीतेpī·te खायितेkhā·yi·te सायितेsā·yi·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti उच्चारपस्सावकम्मेuc·cā·ra·pas·sā·va·kam·me सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti गतेga·te ठितेṭhi·te निसिन्नेni·sin·ne सुत्तेsut·te जागरितेjā·ga·ri·te भासितेbhā·si·te तुण्हीभावेtuṇ·hī·bhā·ve सम्पजानकारीsam·pa·jā·na·kā·rī होति।ho·ti
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.
Furthermore, a mendicant 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.
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तस्सtas·sa एवंe·vaṃ अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतोvi·ha·ra·to येye गेहसिताge·ha·si·tā सरसङ्कप्पाsa·ra·saṅ·kap·pā तेte पहीयन्ति।pa·hī·yan·ti
Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up.
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तेसंte·saṃ पहानाpa·hā·nā अज्झत्तमेवaj·jhat·ta·me·va चित्तंcit·taṃ सन्तिट्ठतिsan·tiṭ·ṭha·ti सन्निसीदतिsan·ni·sī·da·ti एकोदिe·ko·di होतिho·ti समाधियति।sa·mā·dhi·ya·ti
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve भिक्खुbhik·khu इममेवi·ma·me·va कायंkā·yaṃ उद्धंud·dhaṃ पादतलाpā·da·ta·lā अधोa·dho केसमत्थकाke·sa·mat·tha·kā तचपरियन्तंta·ca·pa·ri·yan·taṃ पूरंpū·raṃ नानप्पकारस्सnā·nap·pa·kā·ras·sa असुचिनोa·su·ci·no पच्चवेक्खति:pac·ca·vek·kha·ti
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:
Furthermore, a mendicant 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.
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‘अत्थिat·thi इमस्मिंi·mas·miṃ कायेkā·ye केसाke·sā लोमाlo·mā नखाna·khā दन्ताdan·tā तचोta·co मंसंmaṃ·saṃ न्हारुnhā·ru अट्ठिaṭ·ṭhi अट्ठिमिञ्जंaṭ·ṭhi·miñ·jaṃ वक्कंvak·kaṃ हदयंha·da·yaṃ यकनंya·ka·naṃ किलोमकंki·lo·ma·kaṃ पिहकंpi·ha·kaṃ पप्फासंpap·phā·saṃ अन्तंan·taṃ अन्तगुणंan·ta·gu·ṇaṃ उदरियंu·da·ri·yaṃ करीसंka·rī·saṃ पित्तंpit·taṃ सेम्हंsem·haṃ पुब्बोpub·bo लोहितंlo·hi·taṃ सेदोse·do मेदोme·do अस्सुas·su वसाva·sā खेळोkhe·ḷo सिङ्घाणिकाsiṅ·ghā·ṇi·kā लसिकाla·si·kā मुत्तन्’ति।mut·tan
‘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.
‘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.’
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve उभतोमुखाu·bha·to·mu·khā पुतोळिpu·to·ḷi पूराpū·rā नानाविहितस्सnā·nā·vi·hi·tas·sa धञ्ञस्स,dhañ·ñas·sa सेय्यथिदं—sey·ya·thi·daṃ
Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—
It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as
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‘इमेi·me सालीsā·lī इमेi·me वीहीvī·hī इमेi·me मुग्गाmug·gā इमेi·me मासाmā·sā इमेi·me तिलाti·lā इमेi·me तण्डुला’ति;taṇ·ḍu·lā
‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti;
‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’
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एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu इममेवi·ma·me·va कायंkā·yaṃ उद्धंud·dhaṃ पादतलाpā·da·ta·lā अधोa·dho केसमत्थकाke·sa·mat·tha·kā तचपरियन्तंta·ca·pa·ri·yan·taṃ पूरंpū·raṃ नानप्पकारस्सnā·nap·pa·kā·ras·sa असुचिनोa·su·ci·no पच्चवेक्खति:pac·ca·vek·kha·ti
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:
In the same way, a mendicant 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. …
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‘अत्थिat·thi इमस्मिंi·mas·miṃ कायेkā·ye केसाke·sā लोमाlo·mā नखाna·khā दन्ताdan·tā तचोta·co मंसंmaṃ·saṃ न्हारुnhā·ru अट्ठिaṭ·ṭhi अट्ठिमिञ्जंaṭ·ṭhi·miñ·jaṃ वक्कंvak·kaṃ हदयंha·da·yaṃ यकनंya·ka·naṃ किलोमकंki·lo·ma·kaṃ पिहकंpi·ha·kaṃ पप्फासंpap·phā·saṃ अन्तंan·taṃ अन्तगुणंan·ta·gu·ṇaṃ उदरियंu·da·ri·yaṃ करीसंka·rī·saṃ पित्तंpit·taṃ सेम्हंsem·haṃ पुब्बोpub·bo लोहितंlo·hi·taṃ सेदोse·do मेदोme·do अस्सुas·su वसाva·sā खेळोkhe·ḷo सिङ्घाणिकाsiṅ·ghā·ṇi·kā लसिकाla·si·kā मुत्तन्’ति।mut·tan
‘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.
(Pāli only)
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तस्सtas·sa एवंe·vaṃ अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतोvi·ha·ra·to येye गेहसिताge·ha·si·tā सरसङ्कप्पाsa·ra·saṅ·kap·pā तेte पहीयन्ति।pa·hī·yan·ti
Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up.
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तेसंte·saṃ पहानाpa·hā·nā अज्झत्तमेवaj·jhat·ta·me·va चित्तंcit·taṃ सन्तिट्ठतिsan·tiṭ·ṭha·ti सन्निसीदतिsan·ni·sī·da·ti एकोदिe·ko·di होतिho·ti समाधियति।sa·mā·dhi·ya·ti
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve भिक्खुbhik·khu इममेवi·ma·me·va कायंkā·yaṃ यथाठितंya·thā·ṭhi·taṃ यथापणिहितंya·thā·pa·ṇi·hi·taṃ धातुसोdhā·tu·so पच्चवेक्खति:pac·ca·vek·kha·ti
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:
Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements:
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve दक्खोdak·kho गोघातकोgo·ghā·ta·ko वाvā गोघातकन्तेवासीgo·ghā·ta·kan·te·vā·sī वाvā गाविंgā·viṃ वधित्वाva·dhit·vā चतुमहापथेca·tu·ma·hā·pa·the बिलसोbi·la·so विभजित्वाvi·bha·jit·vā निसिन्नोni·sin·no अस्स;as·sa
Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa;
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 chops.
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एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu इममेवi·ma·me·va कायंkā·yaṃ यथाठितंya·thā·ṭhi·taṃ यथापणिहितंya·thā·pa·ṇi·hi·taṃ धातुसोdhā·tu·so पच्चवेक्खति:pac·ca·vek·kha·ti
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:
In the same way, a mendicant examines their own body, whatever its placement or posture, according to the elements:
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तस्सtas·sa एवंe·vaṃ अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतोvi·ha·ra·to येye गेहसिताge·ha·si·tā सरसङ्कप्पाsa·ra·saṅ·kap·pā तेte पहीयन्ति।pa·hī·yan·ti
Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up.
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तेसंte·saṃ पहानाpa·hā·nā अज्झत्तमेवaj·jhat·ta·me·va चित्तंcit·taṃ सन्तिट्ठतिsan·tiṭ·ṭha·ti सन्निसीदतिsan·ni·sī·da·ti एकोदिe·ko·di होतिho·ti समाधियति।sa·mā·dhi·ya·ti
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सेय्यथापिsey·ya·thā·pi पस्सेय्यpas·sey·ya सरीरंsa·rī·raṃ सिवथिकायsi·va·thi·kā·ya छड्डितंchaḍ·ḍi·taṃ एकाहमतंe·kā·ha·ma·taṃ वाvā द्वीहमतंdvī·ha·ma·taṃ वाvā तीहमतंtī·ha·ma·taṃ वाvā उद्धुमातकंud·dhu·mā·ta·kaṃ विनीलकंvi·nī·la·kaṃ विपुब्बकजातं।vi·pub·ba·ka·jā·taṃ
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.
Furthermore, suppose a mendicant 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.
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तस्सtas·sa एवंe·vaṃ अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतोvi·ha·ra·to येye गेहसिताge·ha·si·tā सरसङ्कप्पाsa·ra·saṅ·kap·pā तेte पहीयन्ति।pa·hī·yan·ti
Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up.
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तेसंte·saṃ पहानाpa·hā·nā अज्झत्तमेवaj·jhat·ta·me·va चित्तंcit·taṃ सन्तिट्ठतिsan·tiṭ·ṭha·ti सन्निसीदतिsan·ni·sī·da·ti एकोदिe·ko·di होतिho·ti समाधियति।sa·mā·dhi·ya·ti
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सेय्यथापिsey·ya·thā·pi पस्सेय्यpas·sey·ya सरीरंsa·rī·raṃ सिवथिकायsi·va·thi·kā·ya छड्डितंchaḍ·ḍi·taṃ काकेहिkā·ke·hi वाvā खज्जमानंkhaj·ja·mā·naṃ कुललेहिku·la·le·hi वाvā खज्जमानंkhaj·ja·mā·naṃ गिज्झेहिgij·jhe·hi वाvā खज्जमानंkhaj·ja·mā·naṃ कङ्केहिkaṅ·ke·hi वाvā खज्जमानंkhaj·ja·mā·naṃ सुनखेहिsu·na·khe·hi वाvā खज्जमानंkhaj·ja·mā·naṃ ब्यग्घेहिbyag·ghe·hi वाvā खज्जमानंkhaj·ja·mā·naṃ दीपीहिdī·pī·hi वाvā खज्जमानंkhaj·ja·mā·naṃ सिङ्गालेहिsiṅ·gā·le·hi वाvā खज्जमानंkhaj·ja·mā·naṃ विविधेहिvi·vi·dhe·hi वाvā पाणकजातेहिpā·ṇa·ka·jā·te·hi खज्जमानं।khaj·ja·mā·naṃ
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 vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ.
Or suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, hounds, tigers, leopards, jackals, and many kinds of little creatures.
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तस्सtas·sa एवंe·vaṃ अप्पमत्तस्सap·pa·mat·tas·sa …पे…pe
Tassa evaṁ appamattassa …pe…
(Pāli only)
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सेय्यथापिsey·ya·thā·pi पस्सेय्यpas·sey·ya सरीरंsa·rī·raṃ सिवथिकायsi·va·thi·kā·ya छड्डितंchaḍ·ḍi·taṃ अट्ठिकसङ्खलिकंaṭ·ṭhi·ka·saṅ·kha·li·kaṃ समंसलोहितंsa·maṃ·sa·lo·hi·taṃ न्हारुसम्बन्धंnhā·ru·sam·ban·dhaṃ …पे…pe
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe…
Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews …
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अट्ठिकसङ्खलिकंaṭ·ṭhi·ka·saṅ·kha·li·kaṃ अपगतमंसलोहितंa·pa·ga·ta·maṃ·sa·lo·hi·taṃ न्हारुसम्बन्धंnhā·ru·sam·ban·dhaṃ …पे…pe
aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe…
A skeleton rid of flesh and blood, held together by sinews …
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अट्ठिकानिaṭ·ṭhi·kā·ni अपगतसम्बन्धानिa·pa·ga·ta·sam·ban·dhā·ni दिसाविदिसाविक्खित्तानिdi·sā·vi·di·sā·vik·khit·tā·ni अञ्ञेनañ·ñe·na हत्थट्ठिकंhat·thaṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na पादट्ठिकंpā·daṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na गोप्फकट्ठिकंgop·pha·kaṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na जङ्घट्ठिकंjaṅ·ghaṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na ऊरुट्ठिकंū·ruṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na कटिट्ठिकंka·ṭiṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na फासुकट्ठिकंphā·su·kaṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na पिट्ठिट्ठिकंpiṭ·ṭhiṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na खन्धट्ठिकंkhan·dhaṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na गीवट्ठिकंgī·vaṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na हनुकट्ठिकंha·nu·kaṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na दन्तट्ठिकंdan·taṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na सीसकटाहं।sī·sa·ka·ṭā·haṃ
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.
Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here an ankle bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a back-bone, here an arm-bone, there a neck-bone, here a jaw-bone, there a tooth, here the skull. …
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तस्सtas·sa एवंe·vaṃ अप्पमत्तस्सap·pa·mat·tas·sa …पे…pe
Tassa evaṁ appamattassa …pe…
(Pāli only)
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एवम्पि,e·vam·pi भिक्खवे,bhik·kha·ve भिक्खुbhik·khu कायगतासतिंkā·ya·ga·tā·sa·tiṃ भावेति।bhā·ve·ti
evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.
(Pāli only)
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अट्ठिकानिaṭ·ṭhi·kā·ni पुञ्जकितानिpuñ·ja·ki·tā·ni तेरोवस्सिकानिte·ro·vas·si·kā·ni …पे…pe
aṭṭhikāni puñjakitāni terovassikāni …pe…
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi …पे…pe पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Puna caparaṁ, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.
Furthermore, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
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सोso इममेवi·ma·me·va कायंkā·yaṃ विवेकजेनvi·ve·ka·je·na पीतिसुखेनpī·ti·su·khe·na अभिसन्देतिa·bhi·san·de·ti परिसन्देतिpa·ri·san·de·ti परिपूरेतिpa·ri·pū·re·ti परिप्फरति,pa·rip·pha·ra·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa विवेकजेनvi·ve·ka·je·na पीतिसुखेनpī·ti·su·khe·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
They drench, steep, fill, and spread themselves 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.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve दक्खोdak·kho न्हापकोnhā·pa·ko वाvā न्हापकन्तेवासीnhā·pa·kan·te·vā·sī वाvā कंसथालेkaṃ·sa·thā·le न्हानीयचुण्णानिnhā·nī·ya·cuṇ·ṇā·ni आकिरित्वाā·ki·rit·vā उदकेनu·da·ke·na परिप्फोसकंpa·rip·pho·sa·kaṃ परिप्फोसकंpa·rip·pho·sa·kaṃ सन्नेय्य,san·ney·ya सायंsā·yaṃ न्हानीयपिण्डिnhā·nī·ya·piṇ·ḍi स्नेहानुगताsne·hā·nu·ga·tā स्नेहपरेताsne·ha·pa·re·tā सन्तरबाहिराsan·ta·ra·bā·hi·rā फुटाphu·ṭā स्नेहेनsne·he·na नna चca पग्घरिणी;pag·gha·ri·ṇī
Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī;
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.
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84
एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu इममेवi·ma·me·va कायंkā·yaṃ विवेकजेनvi·ve·ka·je·na पीतिसुखेनpī·ti·su·khe·na अभिसन्देतिa·bhi·san·de·ti परिसन्देतिpa·ri·san·de·ti परिपूरेतिpa·ri·pū·re·ti परिप्फरति;pa·rip·pha·ra·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa विवेकजेनvi·ve·ka·je·na पीतिसुखेनpī·ti·su·khe·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
In the same way, a mendicant drenches, steeps, fills, and spreads 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.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve भिक्खुbhik·khu वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā …पे…pe दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
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89
सोso इममेवi·ma·me·va कायंkā·yaṃ समाधिजेनsa·mā·dhi·je·na पीतिसुखेनpī·ti·su·khe·na अभिसन्देतिa·bhi·san·de·ti परिसन्देतिpa·ri·san·de·ti परिपूरेतिpa·ri·pū·re·ti परिप्फरति;pa·rip·pha·ra·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa समाधिजेनsa·mā·dhi·je·na पीतिसुखेनpī·ti·su·khe·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
They drench, steep, fill, and spread themselves 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.
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90
सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve उदकरहदोu·da·ka·ra·ha·do गम्भीरोgam·bhī·ro उब्भिदोदको।ub·bhi·do·da·ko तस्सtas·sa नेवस्सne·vas·sa पुरत्थिमायpu·rat·thi·mā·ya दिसायdi·sā·ya उदकस्सu·da·kas·sa आयमुखंā·ya·mu·khaṃ नna पच्छिमायpac·chi·mā·ya दिसायdi·sā·ya उदकस्सu·da·kas·sa आयमुखंā·ya·mu·khaṃ नna उत्तरायut·ta·rā·ya दिसायdi·sā·ya उदकस्सu·da·kas·sa आयमुखंā·ya·mu·khaṃ नna दक्खिणायdak·khi·ṇā·ya दिसायdi·sā·ya उदकस्सu·da·kas·sa आयमुखं;ā·ya·mu·khaṃ देवोde·vo चca नna कालेनkā·le·na कालंkā·laṃ सम्माsam·mā धारंdhā·raṃ अनुप्पवेच्छेय्य;a·nup·pa·vec·chey·ya अथa·tha खोkho तम्हावtam·hā·va उदकरहदाu·da·ka·ra·ha·dā सीताsī·tā वारिधाराvā·ri·dhā·rā उब्भिज्जित्वाub·bhij·jit·vā तमेवta·me·va उदकरहदंu·da·ka·ra·ha·daṃ सीतेनsī·te·na वारिनाvā·ri·nā अभिसन्देय्यa·bhi·san·dey·ya परिसन्देय्यpa·ri·san·dey·ya परिपूरेय्यpa·ri·pū·rey·ya परिप्फरेय्य,pa·rip·pha·rey·ya नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to उदकरहदस्सu·da·ka·ra·ha·das·sa सीतेनsī·te·na वारिनाvā·ri·nā अप्फुटंap·phu·ṭaṃ अस्स;as·sa
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;
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers 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.
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एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu इममेवi·ma·me·va कायंkā·yaṃ समाधिजेनsa·mā·dhi·je·na पीतिसुखेनpī·ti·su·khe·na अभिसन्देतिa·bhi·san·de·ti परिसन्देतिpa·ri·san·de·ti परिपूरेतिpa·ri·pū·re·ti परिप्फरति,pa·rip·pha·ra·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa समाधिजेनsa·mā·dhi·je·na पीतिसुखेनpī·ti·su·khe·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
In the same way, a mendicant drenches, steeps, fills, and spreads themselves 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.
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तस्सtas·sa एवंe·vaṃ अप्पमत्तस्सap·pa·mat·tas·sa …पे…pe
Tassa evaṁ appamattassa …pe…
(Pāli only)
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve भिक्खुbhik·khu पीतियाpī·ti·yā चca विरागाvi·rā·gā …पे…pe ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
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सोso इममेवi·ma·me·va कायंkā·yaṃ निप्पीतिकेनnip·pī·ti·ke·na सुखेनsu·khe·na अभिसन्देतिa·bhi·san·de·ti परिसन्देतिpa·ri·san·de·ti परिपूरेतिpa·ri·pū·re·ti परिप्फरति,pa·rip·pha·ra·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa निप्पीतिकेनnip·pī·ti·ke·na सुखेनsu·khe·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
They drench, steep, fill, and spread themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve उप्पलिनियंup·pa·li·ni·yaṃ वाvā पदुमिनियंpa·du·mi·ni·yaṃ वाvā पुण्डरीकिनियंpuṇ·ḍa·rī·ki·ni·yaṃ वाvā अप्पेकच्चानिap·pe·kac·cā·ni उप्पलानिup·pa·lā·ni वाvā पदुमानिpa·du·mā·ni वाvā पुण्डरीकानिpuṇ·ḍa·rī·kā·ni वाvā उदकेu·da·ke जातानिjā·tā·ni उदकेu·da·ke संवड्ढानिsaṃ·vaḍ·ḍhā·ni उदकानुग्गतानिu·da·kā·nug·ga·tā·ni अन्तोनिमुग्गपोसीनि,an·to·ni·mug·ga·po·sī·ni तानिtā·ni यावyā·va चग्गाcag·gā यावyā·va चca मूलाmū·lā सीतेनsī·te·na वारिनाvā·ri·nā अभिसन्नानिa·bhi·san·nā·ni परिसन्नानिpa·ri·san·nā·ni परिपूरानिpa·ri·pū·rā·ni परिप्फुटानि,pa·rip·phu·ṭā·ni नास्सnās·sa किञ्चिkiñ·ci सब्बावतंsab·bā·va·taṃ उप्पलानंup·pa·lā·naṃ वाvā पदुमानंpa·du·mā·naṃ वाvā पुण्डरीकानंpuṇ·ḍa·rī·kā·naṃ वाvā सीतेनsī·te·na वारिनाvā·ri·nā अप्फुटंap·phu·ṭaṃ अस्स;as·sa
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 parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa;
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.
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एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu इममेवi·ma·me·va कायंkā·yaṃ निप्पीतिकेनnip·pī·ti·ke·na सुखेनsu·khe·na अभिसन्देतिa·bhi·san·de·ti परिसन्देतिpa·ri·san·de·ti परिपूरेतिpa·ri·pū·re·ti परिप्फरति,pa·rip·pha·ra·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa निप्पीतिकेनnip·pī·ti·ke·na सुखेनsu·khe·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
In the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
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98
तस्सtas·sa एवंe·vaṃ अप्पमत्तस्सap·pa·mat·tas·sa …पे…pe
Tassa evaṁ appamattassa …pe…
(Pāli only)
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100
पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सुखस्सsu·khas·sa चca पहानाpa·hā·nā …पे…pe चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
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101
सोso इममेवi·ma·me·va कायंkā·yaṃ परिसुद्धेनpa·ri·sud·dhe·na चेतसाce·ta·sā परियोदातेनpa·ri·yo·dā·te·na फरित्वाpha·rit·vā निसिन्नोni·sin·no होति;ho·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa परिसुद्धेनpa·ri·sud·dhe·na चेतसाce·ta·sā परियोदातेनpa·ri·yo·dā·te·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
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102
सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve पुरिसोpu·ri·so ओदातेनo·dā·te·na वत्थेनvat·the·na ससीसंsa·sī·saṃ पारुपित्वाpā·ru·pit·vā निसिन्नोni·sin·no अस्स,as·sa नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa ओदातेनo·dā·te·na वत्थेनvat·the·na अप्फुटंap·phu·ṭaṃ अस्स;as·sa
Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa;
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.
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103
एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu इममेवi·ma·me·va कायंkā·yaṃ परिसुद्धेनpa·ri·sud·dhe·na चेतसाce·ta·sā परियोदातेनpa·ri·yo·dā·te·na फरित्वाpha·rit·vā निसिन्नोni·sin·no होति,ho·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa परिसुद्धेनpa·ri·sud·dhe·na चेतसाce·ta·sā परियोदातेनpa·ri·yo·dā·te·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
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104
तस्सtas·sa एवंe·vaṃ अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतोvi·ha·ra·to येye गेहसिताge·ha·si·tā सरसङ्कप्पाsa·ra·saṅ·kap·pā तेte पहीयन्ति।pa·hī·yan·ti
Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up.
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105
तेसंte·saṃ पहानाpa·hā·nā अज्झत्तमेवaj·jhat·ta·me·va चित्तंcit·taṃ सन्तिट्ठति,san·tiṭ·ṭha·ti सन्निसीदतिsan·ni·sī·da·ti एकोदिe·ko·di होतिho·ti समाधियति।sa·mā·dhi·ya·ti
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati, sannisīdati ekodi hoti samādhiyati.
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
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107
यस्सyas·sa कस्सचि,kas·sa·ci भिक्खवे,bhik·kha·ve कायगतासतिkā·ya·ga·tā·sa·ti भाविताbhā·vi·tā बहुलीकता,ba·hu·lī·ka·tā अन्तोगधावास्सan·to·ga·dhā·vās·sa कुसलाku·sa·lā धम्माdham·mā येye केचिke·ci विज्जाभागिया।vij·jā·bhā·gi·yā
Yassa kassaci, bhikkhave, 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.
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108
सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve यस्सyas·sa कस्सचिkas·sa·ci महासमुद्दोma·hā·sa·mud·do चेतसाce·ta·sā फुटो,phu·ṭo अन्तोगधावास्सan·to·ga·dhā·vās·sa कुन्नदियोkun·na·di·yo याyā काचिkā·ci समुद्दङ्गमा;sa·mud·daṅ·ga·mā
Seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā;
Anyone who brings into their mind the great ocean includes all of the streams that run down into it.
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एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve यस्सyas·sa कस्सचिkas·sa·ci कायगतासतिkā·ya·ga·tā·sa·ti भाविताbhā·vi·tā बहुलीकता,ba·hu·lī·ka·tā अन्तोगधावास्सan·to·ga·dhā·vās·sa कुसलाku·sa·lā धम्माdham·mā येye केचिke·ci विज्जाभागिया।vij·jā·bhā·gi·yā
evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.
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.
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यस्सyas·sa कस्सचि,kas·sa·ci भिक्खवे,bhik·kha·ve कायगतासतिkā·ya·ga·tā·sa·ti अभाविताa·bhā·vi·tā अबहुलीकता,a·ba·hu·lī·ka·tā लभतिla·bha·ti तस्सtas·sa मारोmā·ro ओतारं,o·tā·raṃ लभतिla·bha·ti तस्सtas·sa मारोmā·ro आरम्मणं।ā·ram·ma·ṇaṃ
Yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.
When a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets an opportunity.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve पुरिसोpu·ri·so गरुकंga·ru·kaṃ सिलागुळंsi·lā·gu·ḷaṃ अल्लमत्तिकापुञ्जेal·la·mat·ti·kā·puñ·je पक्खिपेय्य।pak·khi·pey·ya
Seyyathāpi, bhikkhave, puriso garukaṁ silāguḷaṁ allamattikāpuñje pakkhipeyya.
Suppose a person were to throw a heavy stone ball at a mound of wet clay.
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“एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve यस्सyas·sa कस्सचिkas·sa·ci कायगतासतिkā·ya·ga·tā·sa·ti अभाविताa·bhā·vi·tā अबहुलीकता,a·ba·hu·lī·ka·tā लभतिla·bha·ti तस्सtas·sa मारोmā·ro ओतारं,o·tā·raṃ लभतिla·bha·ti तस्सtas·sa मारोmā·ro आरम्मणं।ā·ram·ma·ṇaṃ
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.
“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets an opportunity.
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अपिa·pi नुnu सोso पुरिसोpu·ri·so अमुंa·muṃ सुक्खंsuk·khaṃ कट्ठंkaṭ·ṭhaṃ कोळापंko·ḷā·paṃ उत्तरारणिंut·ta·rā·ra·ṇiṃ आदायā·dā·ya अभिमन्थेन्तोa·bhi·man·then·to अग्गिंag·giṃ अभिनिब्बत्तेय्य,a·bhi·nib·bat·tey·ya तेजोte·jo पातुकरेय्या”ति?pā·tu·ka·rey·yā
api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
By drilling the stick against that dried up, withered log, could they light a fire and produce heat?”
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“एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve यस्सyas·sa कस्सचिkas·sa·ci कायगतासतिkā·ya·ga·tā·sa·ti अभाविताa·bhā·vi·tā अबहुलीकता,a·ba·hu·lī·ka·tā लभतिla·bha·ti तस्सtas·sa मारोmā·ro ओतारं,o·tā·raṃ लभतिla·bha·ti तस्सtas·sa मारोmā·ro आरम्मणं।ā·ram·ma·ṇaṃ
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.
“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets an opportunity.
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“एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve यस्सyas·sa कस्सचिkas·sa·ci कायगतासतिkā·ya·ga·tā·sa·ti अभाविताa·bhā·vi·tā अबहुलीकता,a·ba·hu·lī·ka·tā लभतिla·bha·ti तस्सtas·sa मारोmā·ro ओतारं,o·tā·raṃ लभतिla·bha·ti तस्सtas·sa मारोmā·ro आरम्मणं।ā·ram·ma·ṇaṃ
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.
“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets an opportunity.
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यस्सyas·sa कस्सचि,kas·sa·ci भिक्खवे,bhik·kha·ve कायगतासतिkā·ya·ga·tā·sa·ti भाविताbhā·vi·tā बहुलीकता,ba·hu·lī·ka·tā नna तस्सtas·sa लभतिla·bha·ti मारोmā·ro ओतारं,o·tā·raṃ नna तस्सtas·sa लभतिla·bha·ti मारोmā·ro आरम्मणं।ā·ram·ma·ṇaṃ
Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
When a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve पुरिसोpu·ri·so लहुकंla·hu·kaṃ सुत्तगुळंsut·ta·gu·ḷaṃ सब्बसारमयेsab·ba·sā·ra·ma·ye अग्गळफलकेag·ga·ḷa·pha·la·ke पक्खिपेय्य।pak·khi·pey·ya
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.
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अपिa·pi नुnu सोso पुरिसोpu·ri·so तंtaṃ लहुकंla·hu·kaṃ सुत्तगुळंsut·ta·gu·ḷaṃ सब्बसारमयेsab·ba·sā·ra·ma·ye अग्गळफलकेag·ga·ḷa·pha·la·ke लभेथla·bhe·tha ओतारन्”ति?o·tā·ran
api nu so puriso taṁ lahukaṁ suttaguḷaṁ sabbasāramaye aggaḷaphalake labhetha otāran”ti?
Would that light ball of string find an entry into that door-panel made entirely of hardwood?”
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“एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve यस्सyas·sa कस्सचिkas·sa·ci कायगतासतिkā·ya·ga·tā·sa·ti भाविताbhā·vi·tā बहुलीकता,ba·hu·lī·ka·tā नna तस्सtas·sa लभतिla·bha·ti मारोmā·ro ओतारं,o·tā·raṃ नna तस्सtas·sa लभतिla·bha·ti मारोmā·ro आरम्मणं।ā·ram·ma·ṇaṃ
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity.
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अपिa·pi नुnu सोso पुरिसोpu·ri·so अमुंa·muṃ अल्लंal·laṃ कट्ठंkaṭ·ṭhaṃ सस्नेहंsas·ne·haṃ उत्तरारणिंut·ta·rā·ra·ṇiṃ आदायā·dā·ya अभिमन्थेन्तोa·bhi·man·then·to अग्गिंag·giṃ अभिनिब्बत्तेय्य,a·bhi·nib·bat·tey·ya तेजोte·jo पातुकरेय्या”ति?pā·tu·ka·rey·yā
api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”
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“एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve यस्सyas·sa कस्सचिkas·sa·ci कायगतासतिkā·ya·ga·tā·sa·ti भाविताbhā·vi·tā बहुलीकता,ba·hu·lī·ka·tā नna तस्सtas·sa लभतिla·bha·ti मारोmā·ro ओतारं,o·tā·raṃ नna तस्सtas·sa लभतिla·bha·ti मारोmā·ro आरम्मणं।ā·ram·ma·ṇaṃ
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve उदकमणिकोu·da·ka·ma·ṇi·ko पूरोpū·ro उदकस्सu·da·kas·sa समतित्तिकोsa·ma·tit·ti·ko काकपेय्योkā·ka·pey·yo आधारेā·dhā·re ठपितो;ṭha·pi·to
Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito;
Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it.
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“एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve यस्सyas·sa कस्सचिkas·sa·ci कायगतासतिkā·ya·ga·tā·sa·ti भाविताbhā·vi·tā बहुलीकता,ba·hu·lī·ka·tā नna तस्सtas·sa लभतिla·bha·ti मारोmā·ro ओतारं,o·tā·raṃ नna तस्सtas·sa लभतिla·bha·ti मारोmā·ro आरम्मणं।ā·ram·ma·ṇaṃ
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity.
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यस्सyas·sa कस्सचि,kas·sa·ci भिक्खवे,bhik·kha·ve कायगतासतिkā·ya·ga·tā·sa·ti भाविताbhā·vi·tā बहुलीकता,ba·hu·lī·ka·tā सोso यस्सyas·sa यस्सyas·sa अभिञ्ञासच्छिकरणीयस्सa·bhiñ·ñā·sac·chi·ka·ra·ṇī·yas·sa धम्मस्सdham·mas·sa चित्तंcit·taṃ अभिनिन्नामेतिa·bhi·nin·nā·me·ti अभिञ्ञासच्छिकिरियाय,a·bhiñ·ñā·sac·chi·ki·ri·yā·ya तत्रtat·ra तत्रेवtat·re·va सक्खिभब्बतंsak·khi·bhab·ba·taṃ पापुणातिpā·pu·ṇā·ti सतिsa·ti सतिआयतने।sa·ti·ā·ya·ta·ne
Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
When a mendicant has developed and cultivated mindfulness of the body, they extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve उदकमणिकोu·da·ka·ma·ṇi·ko पूरोpū·ro उदकस्सu·da·kas·sa समतित्तिकोsa·ma·tit·ti·ko काकपेय्योkā·ka·pey·yo आधारेā·dhā·re ठपितो।ṭha·pi·to
Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito.
Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it.
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“एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve यस्सyas·sa कस्सचिkas·sa·ci कायगतासतिkā·ya·ga·tā·sa·ti भाविताbhā·vi·tā बहुलीकताba·hu·lī·ka·tā सो,so यस्सyas·sa यस्सyas·sa अभिञ्ञासच्छिकरणीयस्सa·bhiñ·ñā·sac·chi·ka·ra·ṇī·yas·sa धम्मस्सdham·mas·sa चित्तंcit·taṃ अभिनिन्नामेतिa·bhi·nin·nā·me·ti अभिञ्ञासच्छिकिरियाय,a·bhiñ·ñā·sac·chi·ki·ri·yā·ya तत्रtat·ra तत्रेवtat·re·va सक्खिभब्बतंsak·khi·bhab·ba·taṃ पापुणातिpā·pu·ṇā·ti सतिsa·ti सतिआयतने।sa·ti·ā·ya·ta·ne
“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 mendicant has developed and cultivated mindfulness of the body, they extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve समेsa·me भूमिभागेbhū·mi·bhā·ge चतुरस्साca·tu·ras·sā पोक्खरणीpok·kha·ra·ṇī अस्सas·sa आळिबन्धाā·ḷi·ban·dhā पूराpū·rā उदकस्सu·da·kas·sa समतित्तिकाsa·ma·tit·ti·kā काकपेय्या।kā·ka·pey·yā
Seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī assa āḷibandhā pūrā udakassa samatittikā kākapeyyā.
Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it.
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“एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve यस्सyas·sa कस्सचिkas·sa·ci कायगतासतिkā·ya·ga·tā·sa·ti भाविताbhā·vi·tā बहुलीकता,ba·hu·lī·ka·tā सोso यस्सyas·sa यस्सyas·sa अभिञ्ञासच्छिकरणीयस्सa·bhiñ·ñā·sac·chi·ka·ra·ṇī·yas·sa धम्मस्सdham·mas·sa चित्तंcit·taṃ अभिनिन्नामेतिa·bhi·nin·nā·me·ti अभिञ्ञासच्छिकिरियाय,a·bhiñ·ñā·sac·chi·ki·ri·yā·ya तत्रtat·ra तत्रेवtat·re·va सक्खिभब्बतंsak·khi·bhab·ba·taṃ पापुणातिpā·pu·ṇā·ti सतिsa·ti सतिआयतने।sa·ti·ā·ya·ta·ne
“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 mendicant has developed and cultivated mindfulness of the body, they extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve सुभूमियंsu·bhū·mi·yaṃ चतुमहापथेca·tu·ma·hā·pa·the आजञ्ञरथोā·jañ·ña·ra·tho युत्तोyut·to अस्सas·sa ठितोṭhi·to ओधस्तपतोदो;o·dhas·ta·pa·to·do
Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo;
Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready.
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तमेनंta·me·naṃ दक्खोdak·kho योग्गाचरियोyog·gā·ca·ri·yo अस्सदम्मसारथिas·sa·dam·ma·sā·ra·thi अभिरुहित्वाa·bhi·ru·hit·vā वामेनvā·me·na हत्थेनhat·the·na रस्मियोras·mi·yo गहेत्वाga·het·vā दक्खिणेनdak·khi·ṇe·na हत्थेनhat·the·na पतोदंpa·to·daṃ गहेत्वाga·het·vā येनिच्छकंye·nic·cha·kaṃ यदिच्छकंya·dic·cha·kaṃ सारेय्यापिsā·rey·yā·pi पच्चासारेय्यापि;pac·cā·sā·rey·yā·pi
tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṁ gahetvā yenicchakaṁ yadicchakaṁ sāreyyāpi paccāsāreyyāpi;
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.
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एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve यस्सyas·sa कस्सचिkas·sa·ci कायगतासतिkā·ya·ga·tā·sa·ti भाविताbhā·vi·tā बहुलीकता,ba·hu·lī·ka·tā सोso यस्सyas·sa यस्सyas·sa अभिञ्ञासच्छिकरणीयस्सa·bhiñ·ñā·sac·chi·ka·ra·ṇī·yas·sa धम्मस्सdham·mas·sa चित्तंcit·taṃ अभिनिन्नामेतिa·bhi·nin·nā·me·ti अभिञ्ञासच्छिकिरियाय,a·bhiñ·ñā·sac·chi·ki·ri·yā·ya तत्रtat·ra तत्रेवtat·re·va सक्खिभब्बतंsak·khi·bhab·ba·taṃ पापुणातिpā·pu·ṇā·ti सतिsa·ti सतिआयतने।sa·ti·ā·ya·ta·ne
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 mendicant has developed and cultivated mindfulness of the body, they extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.
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कायगताय,kā·ya·ga·tā·ya भिक्खवे,bhik·kha·ve सतियाsa·ti·yā आसेवितायā·se·vi·tā·ya भावितायbhā·vi·tā·ya बहुलीकतायba·hu·lī·ka·tā·ya यानीकतायyā·nī·ka·tā·ya वत्थुकतायvat·thu·ka·tā·ya अनुट्ठितायa·nuṭ·ṭhi·tā·ya परिचितायpa·ri·ci·tā·ya सुसमारद्धायsu·sa·mā·rad·dhā·ya दसानिसंसाda·sā·ni·saṃ·sā पाटिकङ्खा।pā·ṭi·kaṅ·khā
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.
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161
अरतिरतिसहोa·ra·ti·ra·ti·sa·ho होति,ho·ti नna चca तंtaṃ अरतिa·ra·ti सहति,sa·ha·ti उप्पन्नंup·pan·naṃ अरतिंa·ra·tiṃ अभिभुय्यa·bhi·bhuy·ya विहरति।vi·ha·ra·ti
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.
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162
भयभेरवसहोbha·ya·bhe·ra·va·sa·ho होति,ho·ti नna चca तंtaṃ भयभेरवंbha·ya·bhe·ra·vaṃ सहति,sa·ha·ti उप्पन्नंup·pan·naṃ भयभेरवंbha·ya·bhe·ra·vaṃ अभिभुय्यa·bhi·bhuy·ya विहरति।vi·ha·ra·ti
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.
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163
खमोkha·mo होतिho·ti सीतस्सsī·tas·sa उण्हस्सuṇ·has·sa जिघच्छायji·ghac·chā·ya पिपासायpi·pā·sā·ya डंसमकसवातातपसरीसपसम्फस्सानंḍaṃ·sa·ma·ka·sa·vā·tā·ta·pa·sa·rī·sa·pa·sam·phas·sā·naṃ दुरुत्तानंdu·rut·tā·naṃ दुरागतानंdu·rā·ga·tā·naṃ वचनपथानं,va·ca·na·pa·thā·naṃ उप्पन्नानंup·pan·nā·naṃ सारीरिकानंsā·rī·ri·kā·naṃ वेदनानंve·da·nā·naṃ दुक्खानंduk·khā·naṃ तिब्बानंtib·bā·naṃ खरानंkha·rā·naṃ कटुकानंka·ṭu·kā·naṃ असातानंa·sā·tā·naṃ अमनापानंa·ma·nā·pā·naṃ पाणहरानंpā·ṇa·ha·rā·naṃ अधिवासकजातिकोa·dhi·vā·sa·ka·jā·ti·ko होति।ho·ti
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.
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164
चतुन्नंca·tun·naṃ झानानंjhā·nā·naṃ आभिचेतसिकानंā·bhi·ce·ta·si·kā·naṃ दिट्ठधम्मसुखविहारानंdiṭ·ṭha·dham·ma·su·kha·vi·hā·rā·naṃ निकामलाभीni·kā·ma·lā·bhī होतिho·ti अकिच्छलाभीa·kic·cha·lā·bhī अकसिरलाभी।a·ka·si·ra·lā·bhī
Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.
They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.
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165
सोso अनेकविहितंa·ne·ka·vi·hi·taṃ इद्धिविधंid·dhi·vi·dhaṃ पच्चानुभोति।pac·cā·nu·bho·ti एकोपिe·ko·pi हुत्वाhut·vā बहुधाba·hu·dhā होति,ho·ti बहुधापिba·hu·dhā·pi हुत्वाhut·vā एकोe·ko होति,ho·ti आविभावंā·vi·bhā·vaṃ …पे…pe यावyā·va ब्रह्मलोकापिbrah·ma·lo·kā·pi कायेनkā·ye·na वसंva·saṃ वत्तेति।vat·te·ti
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 realm of divinity.
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166
दिब्बायdib·bā·ya सोतधातुयाso·ta·dhā·tu·yā विसुद्धायvi·sud·dhā·ya अतिक्कन्तमानुसिकायa·tik·kan·ta·mā·nu·si·kā·ya उभोu·bho सद्देsad·de सुणातिsu·ṇā·ti दिब्बेdib·be चca मानुसेmā·nu·se च,ca येye दूरेdū·re सन्तिकेsan·ti·ke चca …पे…।pe
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 heavenly, whether near or far. …
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175
विक्खित्तंvik·khit·taṃ वाvā चित्तंcit·taṃ …
vikkhittaṁ vā cittaṁ …
(Pāli only)
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183
अविमुत्तंa·vi·mut·taṃ वाvā चित्तंcit·taṃ ‘अविमुत्तंa·vi·mut·taṃ चित्तन्’तिcit·tan पजानाति।pa·jā·nā·ti
avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
(Pāli only)
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184
सोso अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति,a·nus·sa·ra·ti सेय्यथिदं—एकम्पिsey·ya·thi·daṃ जातिंjā·tiṃ द्वेपिdve·pi जातियोjā·ti·yo …पे…pe इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति।a·nus·sa·ra·ti
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.
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185
दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na सत्तेsat·te पस्सतिpas·sa·ti चवमानेca·va·mā·ne उपपज्जमानेu·pa·paj·ja·mā·ne हीनेhī·ne पणीतेpa·ṇī·te सुवण्णेsu·vaṇ·ṇe दुब्बण्णे,dub·baṇ·ṇe सुगतेsu·ga·te दुग्गतेdug·ga·te यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानाति।pa·jā·nā·ti
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 pass on according to their deeds.
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186
आसवानंā·sa·vā·naṃ खयाkha·yā अनासवंa·nā·sa·vaṃ चेतोविमुत्तिंce·to·vi·mut·tiṃ पञ्ञाविमुत्तिंpañ·ñā·vi·mut·tiṃ दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.
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187
कायगताय,kā·ya·ga·tā·ya भिक्खवे,bhik·kha·ve सतियाsa·ti·yā आसेवितायā·se·vi·tā·ya भावितायbhā·vi·tā·ya बहुलीकतायba·hu·lī·ka·tā·ya यानीकतायyā·nī·ka·tā·ya वत्थुकतायvat·thu·ka·tā·ya अनुट्ठितायa·nuṭ·ṭhi·tā·ya परिचितायpa·ri·ci·tā·ya सुसमारद्धायsu·sa·mā·rad·dhā·ya इमेi·me दसानिसंसाda·sā·ni·saṃ·sā पाटिकङ्खा”ति।pā·ṭi·kaṅ·khā
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.”
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190
कायगतासतिसुत्तंkā·ya·ga·tā·sa·ti·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ नवमं।na·va·maṃ
Kāyagatāsatisuttaṁ niṭṭhitaṁ navamaṁ.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.