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.

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1

मज्झिम निकाय 119

Majjhima Nikāya 119

Middle Discourses 119
2

कायगतासतिसुत्त

Kāyagatāsatisutta

Mindfulness of the Body
3

एवं मे सुतं—

Evaṁ me sutaṁ—

So I have heard.
4

एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
5

अथ खो सम्बहुलानं भिक्खूनं पच्छाभत्तं पिण्डपातपटिक्कन्तानं उपट्ठानसालायं सन्निसिन्नानं सन्निपतितानं अयमन्तराकथा उदपादि:

Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:

Then after the meal, on return from almsround, several mendicants sat together in the assembly hall and this discussion came up among them.
6

“अच्छरियं, आवुसो, अब्भुतं, आवुसो।

“acchariyaṁ, āvuso, abbhutaṁ, āvuso.

“It’s incredible, reverends, it’s amazing,
7

यावञ्चिदं तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन कायगतासति भाविता बहुलीकता महप्फला वुत्ता महानिसंसा”ति।

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.”
8

अयञ्च हिदं तेसं भिक्खूनं अन्तराकथा विप्पकता होति, अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो येन उपट्ठानसाला तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि।

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
9

निसज्ज खो भगवा भिक्खू आमन्तेसि:

Nisajja kho bhagavā bhikkhū āmantesi:

and addressed the mendicants:
10

“काय नुत्थ, भिक्खवे, एतरहि कथाय सन्निसिन्ना, का च पन वो अन्तराकथा विप्पकता”ति?

“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?”
11

“इध, भन्ते, अम्हाकं पच्छाभत्तं पिण्डपातपटिक्कन्तानं उपट्ठानसालायं सन्निसिन्नानं सन्निपतितानं अयमन्तराकथा उदपादि:

“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:

So the mendicants told him what they had been talking about. The Buddha said:
12

‘अच्छरियं, आवुसो, अब्भुतं, आवुसो।

‘acchariyaṁ, āvuso, abbhutaṁ, āvuso.

(Pāli only)
13

यावञ्चिदं तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन कायगतासति भाविता बहुलीकता महप्फला वुत्ता महानिसंसा’ति।

Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā’ti.

(Pāli only)
14

अयं खो नो, भन्ते, अन्तराकथा विप्पकता, अथ भगवा अनुप्पत्तो”ति।

Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

(Pāli only)
15

“कथं भाविता च, भिक्खवे, कायगतासति कथं बहुलीकता महप्फला होति महानिसंसा?

“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?
16

इध, भिक्खवे, भिक्खु अरञ्ञगतो वा रुक्खमूलगतो वा सुञ्ञागारगतो वा निसीदति पल्लङ्कं आभुजित्वा उजुं कायं पणिधाय परिमुखं सतिं उपट्ठपेत्वा।

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.
17

सो सतोव अस्ससति सतोव पस्ससति;

So satova assasati satova passasati;

Just mindful, they breathe in. Mindful, they breathe out.
18

दीघं वा अस्ससन्तो ‘दीघं अस्ससामी’ति पजानाति, दीघं वा पस्ससन्तो ‘दीघं पस्ससामी’ति पजानाति;

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.’
19

रस्सं वा अस्ससन्तो ‘रस्सं अस्ससामी’ति पजानाति, रस्सं वा पस्ससन्तो ‘रस्सं पस्ससामी’ति पजानाति;

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.’
20

‘सब्बकायपटिसंवेदी अस्ससिस्सामी’ति सिक्खति, ‘सब्बकायपटिसंवेदी पस्ससिस्सामी’ति सिक्खति;

‘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.’
21

‘पस्सम्भयं कायसङ्खारं अस्ससिस्सामी’ति सिक्खति, ‘पस्सम्भयं कायसङ्खारं पस्ससिस्सामी’ति सिक्खति।

‘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.’
22

तस्स एवं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो ये गेहसिता सरसङ्कप्पा ते पहीयन्ति।

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.
23

तेसं पहाना अज्झत्तमेव चित्तं सन्तिट्ठति सन्निसीदति एकोदि होति समाधियति।

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
24

एवं, भिक्खवे, भिक्खु कायगतासतिं भावेति।

Evaṁ, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

That’s how a mendicant develops mindfulness of the body.
25

पुन चपरं, भिक्खवे, भिक्खु गच्छन्तो वा ‘गच्छामी’ति पजानाति, ठितो वा ‘ठितोम्ही’ति पजानाति, निसिन्नो वा ‘निसिन्नोम्ही’ति पजानाति, सयानो वा ‘सयानोम्ही’ति पजानाति।

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.’
26

यथा यथा वा पनस्स कायो पणिहितो होति तथा तथा नं पजानाति।

Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.

Whatever posture their body is in, they know it.
27

तस्स एवं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो ये गेहसिता सरसङ्कप्पा ते पहीयन्ति।

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.
28

तेसं पहाना अज्झत्तमेव चित्तं सन्तिट्ठति सन्निसीदति एकोदि होति समाधियति।

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
29

एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

That too is how a mendicant develops mindfulness of the body.
30

पुन चपरं, भिक्खवे, भिक्खु अभिक्कन्ते पटिक्कन्ते सम्पजानकारी होति, आलोकिते विलोकिते सम्पजानकारी होति, समिञ्जिते पसारिते सम्पजानकारी होति, सङ्घाटिपत्तचीवरधारणे सम्पजानकारी होति, असिते पीते खायिते सायिते सम्पजानकारी होति, उच्चारपस्सावकम्मे सम्पजानकारी होति, गते ठिते निसिन्ने सुत्ते जागरिते भासिते तुण्हीभावे सम्पजानकारी होति।

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.
31

तस्स एवं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो ये गेहसिता सरसङ्कप्पा ते पहीयन्ति।

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.
32

तेसं पहाना अज्झत्तमेव चित्तं सन्तिट्ठति सन्निसीदति एकोदि होति समाधियति।

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
33

एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

That too is how a mendicant develops mindfulness of the body.
34

पुन चपरं, भिक्खवे, भिक्खु इममेव कायं उद्धं पादतला अधो केसमत्थका तचपरियन्तं पूरं नानप्पकारस्स असुचिनो पच्चवेक्खति:

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.
35

‘अत्थि इमस्मिं काये केसा लोमा नखा दन्ता तचो मंसं न्हारु अट्ठि अट्ठिमिञ्जं वक्कं हदयं यकनं किलोमकं पिहकं पप्फासं अन्तं अन्तगुणं उदरियं करीसं पित्तं सेम्हं पुब्बो लोहितं सेदो मेदो अस्सु वसा खेळो सिङ्घाणिका लसिका मुत्तन्’ति।

‘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.’
36

सेय्यथापि, भिक्खवे, उभतोमुखा पुतोळि पूरा नानाविहितस्स धञ्ञस्स, सेय्यथिदं—

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
37

सालीनं वीहीनं मुग्गानं मासानं तिलानं तण्डुलानं,

sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ,

fine rice, wheat, mung beans, peas, sesame, and ordinary rice.
38

तमेनं चक्खुमा पुरिसो मुञ्चित्वा पच्चवेक्खेय्य:

tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya:

And a person with clear eyes were to open it and examine the contents:
39

‘इमे साली इमे वीही इमे मुग्गा इमे मासा इमे तिला इमे तण्डुला’ति;

‘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.’
40

एवमेव खो, भिक्खवे, भिक्खु इममेव कायं उद्धं पादतला अधो केसमत्थका तचपरियन्तं पूरं नानप्पकारस्स असुचिनो पच्चवेक्खति:

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. …
41

‘अत्थि इमस्मिं काये केसा लोमा नखा दन्ता तचो मंसं न्हारु अट्ठि अट्ठिमिञ्जं वक्कं हदयं यकनं किलोमकं पिहकं पप्फासं अन्तं अन्तगुणं उदरियं करीसं पित्तं सेम्हं पुब्बो लोहितं सेदो मेदो अस्सु वसा खेळो सिङ्घाणिका लसिका मुत्तन्’ति।

‘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)
42

तस्स एवं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो ये गेहसिता सरसङ्कप्पा ते पहीयन्ति।

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.
43

तेसं पहाना अज्झत्तमेव चित्तं सन्तिट्ठति सन्निसीदति एकोदि होति समाधियति।

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
44

एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

That too is how a mendicant develops mindfulness of the body.
45

पुन चपरं, भिक्खवे, भिक्खु इममेव कायं यथाठितं यथापणिहितं धातुसो पच्चवेक्खति:

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:
46

‘अत्थि इमस्मिं काये पथवीधातु आपोधातु तेजोधातु वायोधातू’ति।

‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

‘In this body there is the earth element, the water element, the fire element, and the air element.’
47

सेय्यथापि, भिक्खवे, दक्खो गोघातको वा गोघातकन्तेवासी वा गाविं वधित्वा चतुमहापथे बिलसो विभजित्वा निसिन्नो अस्स;

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.
48

एवमेव खो, भिक्खवे, भिक्खु इममेव कायं यथाठितं यथापणिहितं धातुसो पच्चवेक्खति:

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:
49

‘अत्थि इमस्मिं काये पथवीधातु आपोधातु तेजोधातु वायोधातू’ति।

‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

‘In this body there is the earth element, the water element, the fire element, and the air element.’
50

तस्स एवं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो ये गेहसिता सरसङ्कप्पा ते पहीयन्ति।

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.
51

तेसं पहाना अज्झत्तमेव चित्तं सन्तिट्ठति सन्निसीदति एकोदि होति समाधियति।

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
52

एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

That too is how a mendicant develops mindfulness of the body.
53

पुन चपरं, भिक्खवे, भिक्खु सेय्यथापि पस्सेय्य सरीरं सिवथिकाय छड्डितं एकाहमतं वा द्वीहमतं वा तीहमतं वा उद्धुमातकं विनीलकं विपुब्बकजातं।

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.
54

सो इममेव कायं उपसंहरति:

So imameva kāyaṁ upasaṁharati:

They’d compare it with their own body:
55

‘अयम्पि खो कायो एवंधम्मो एवंभावी एवंअनतीतो’ति।

‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.

‘This body is also of that same nature, that same kind, and cannot go beyond that.’
56

तस्स एवं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो ये गेहसिता सरसङ्कप्पा ते पहीयन्ति।

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.
57

तेसं पहाना अज्झत्तमेव चित्तं सन्तिट्ठति सन्निसीदति एकोदि होति समाधियति।

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
58

एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

That too is how a mendicant develops mindfulness of the body.
59

पुन चपरं, भिक्खवे, भिक्खु सेय्यथापि पस्सेय्य सरीरं सिवथिकाय छड्डितं काकेहि वा खज्जमानं कुललेहि वा खज्जमानं गिज्झेहि वा खज्जमानं कङ्केहि वा खज्जमानं सुनखेहि वा खज्जमानं ब्यग्घेहि वा खज्जमानं दीपीहि वा खज्जमानं सिङ्गालेहि वा खज्जमानं विविधेहि वा पाणकजातेहि खज्जमानं।

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.
60

सो इममेव कायं उपसंहरति:

So imameva kāyaṁ upasaṁharati:

They’d compare it with their own body:
61

‘अयम्पि खो कायो एवंधम्मो एवंभावी एवंअनतीतो’ति।

‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.

‘This body is also of that same nature, that same kind, and cannot go beyond that.’
62

तस्स एवं अप्पमत्तस्स …पे…

Tassa evaṁ appamattassa …pe…

(Pāli only)
63

एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।

evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

That too is how a mendicant develops mindfulness of the body.
64

पुन चपरं, भिक्खवे, भिक्खु सेय्यथापि पस्सेय्य सरीरं सिवथिकाय छड्डितं अट्ठिकसङ्खलिकं समंसलोहितं न्हारुसम्बन्धं …पे…

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 …
65

अट्ठिकसङ्खलिकं निम्मंसलोहितमक्खितं न्हारुसम्बन्धं …पे…

aṭṭhikasaṅkhalikaṁ nimmaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe…

A skeleton without flesh but smeared with blood, and held together by sinews …
66

अट्ठिकसङ्खलिकं अपगतमंसलोहितं न्हारुसम्बन्धं …पे…

aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe…

A skeleton rid of flesh and blood, held together by sinews …
67

अट्ठिकानि अपगतसम्बन्धानि दिसाविदिसाविक्खित्तानि अञ्ञेन हत्थट्ठिकं अञ्ञेन पादट्ठिकं अञ्ञेन गोप्फकट्ठिकं अञ्ञेन जङ्घट्ठिकं अञ्ञेन ऊरुट्ठिकं अञ्ञेन कटिट्ठिकं अञ्ञेन फासुकट्ठिकं अञ्ञेन पिट्ठिट्ठिकं अञ्ञेन खन्धट्ठिकं अञ्ञेन गीवट्ठिकं अञ्ञेन हनुकट्ठिकं अञ्ञेन दन्तट्ठिकं अञ्ञेन सीसकटाहं।

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. …
68

सो इममेव कायं उपसंहरति:

So imameva kāyaṁ upasaṁharati:

(Pāli only)
69

‘अयम्पि खो कायो एवंधम्मो एवंभावी एवंअनतीतो’ति।

‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.

(Pāli only)
70

तस्स एवं अप्पमत्तस्स …पे…

Tassa evaṁ appamattassa …pe…

(Pāli only)
71

एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।

evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

(Pāli only)
72

पुन चपरं, भिक्खवे, भिक्खु सेय्यथापि पस्सेय्य सरीरं सिवथिकाय छड्डितं—

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ—

(Pāli only)
73

अट्ठिकानि सेतानि सङ्खवण्णपटिभागानि …पे…

aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe…

White bones, the color of shells …
74

अट्ठिकानि पुञ्जकितानि तेरोवस्सिकानि …पे…

aṭṭhikāni puñjakitāni terovassikāni …pe…

Decrepit bones, heaped in a pile …
75

अट्ठिकानि पूतीनि चुण्णकजातानि।

aṭṭhikāni pūtīni cuṇṇakajātāni.

Bones rotted and crumbled to powder.
76

सो इममेव कायं उपसंहरति:

So imameva kāyaṁ upasaṁharati:

They’d compare it with their own body:
77

‘अयम्पि खो कायो एवंधम्मो एवंभावी एवंअनतीतो’ति।

‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.

‘This body is also of that same nature, that same kind, and cannot go beyond that.’
78

तस्स एवं अप्पमत्तस्स …

Tassa evaṁ appamattassa …

As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to lay life are given up.
79

पे…

pe…

Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
80

एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।

evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

That too is how a mendicant develops mindfulness of the body.
81

पुन चपरं, भिक्खवे, भिक्खु विविच्चेव कामेहि …पे… पठमं झानं उपसम्पज्ज विहरति।

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.
82

सो इममेव कायं विवेकजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स विवेकजेन पीतिसुखेन अप्फुटं होति।

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.
83

सेय्यथापि, भिक्खवे, दक्खो न्हापको वा न्हापकन्तेवासी वा कंसथाले न्हानीयचुण्णानि आकिरित्वा उदकेन परिप्फोसकं परिप्फोसकं सन्नेय्य, सायं न्हानीयपिण्डि स्नेहानुगता स्नेहपरेता सन्तरबाहिरा फुटा स्नेहेन न च पग्घरिणी;

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.
84

एवमेव खो, भिक्खवे, भिक्खु इममेव कायं विवेकजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति; नास्स किञ्चि सब्बावतो कायस्स विवेकजेन पीतिसुखेन अप्फुटं होति।

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.
85

तस्स एवं अप्पमत्तस्स …

Tassa evaṁ appamattassa …

As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to lay life are given up.
86

पे…

pe…

Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
87

एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।

evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

That too is how a mendicant develops mindfulness of the body.
88

पुन चपरं, भिक्खवे, भिक्खु वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरति।

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.
89

सो इममेव कायं समाधिजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति; नास्स किञ्चि सब्बावतो कायस्स समाधिजेन पीतिसुखेन अप्फुटं होति।

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.
90

सेय्यथापि, भिक्खवे, उदकरहदो गम्भीरो उब्भिदोदको। तस्स नेवस्स पुरत्थिमाय दिसाय उदकस्स आयमुखं न पच्छिमाय दिसाय उदकस्स आयमुखं न उत्तराय दिसाय उदकस्स आयमुखं न दक्खिणाय दिसाय उदकस्स आयमुखं; देवो च न कालेन कालं सम्मा धारं अनुप्पवेच्छेय्य; अथ खो तम्हाव उदकरहदा सीता वारिधारा उब्भिज्जित्वा तमेव उदकरहदं सीतेन वारिना अभिसन्देय्य परिसन्देय्य परिपूरेय्य परिप्फरेय्य, नास्स किञ्चि सब्बावतो उदकरहदस्स सीतेन वारिना अप्फुटं अस्स;

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.
91

एवमेव खो, भिक्खवे, भिक्खु इममेव कायं समाधिजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स समाधिजेन पीतिसुखेन अप्फुटं होति।

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.
92

तस्स एवं अप्पमत्तस्स …पे…

Tassa evaṁ appamattassa …pe…

(Pāli only)
93

एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।

evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

That too is how a mendicant develops mindfulness of the body.
94

पुन चपरं, भिक्खवे, भिक्खु पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति।

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.’
95

सो इममेव कायं निप्पीतिकेन सुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स निप्पीतिकेन सुखेन अप्फुटं होति।

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.
96

सेय्यथापि, भिक्खवे, उप्पलिनियं वा पदुमिनियं वा पुण्डरीकिनियं वा अप्पेकच्चानि उप्पलानि वा पदुमानि वा पुण्डरीकानि वा उदके जातानि उदके संवड्ढानि उदकानुग्गतानि अन्तोनिमुग्गपोसीनि, तानि याव चग्गा याव च मूला सीतेन वारिना अभिसन्नानि परिसन्नानि परिपूरानि परिप्फुटानि, नास्स किञ्चि सब्बावतं उप्पलानं वा पदुमानं वा पुण्डरीकानं वा सीतेन वारिना अप्फुटं अस्स;

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.
97

एवमेव खो, भिक्खवे, भिक्खु इममेव कायं निप्पीतिकेन सुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स निप्पीतिकेन सुखेन अप्फुटं होति।

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.
98

तस्स एवं अप्पमत्तस्स …पे…

Tassa evaṁ appamattassa …pe…

(Pāli only)
99

एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।

evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

That too is how a mendicant develops mindfulness of the body.
100

पुन चपरं, भिक्खवे, भिक्खु सुखस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरति।

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.
101

सो इममेव कायं परिसुद्धेन चेतसा परियोदातेन फरित्वा निसिन्नो होति; नास्स किञ्चि सब्बावतो कायस्स परिसुद्धेन चेतसा परियोदातेन अप्फुटं होति।

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.
102

सेय्यथापि, भिक्खवे, पुरिसो ओदातेन वत्थेन ससीसं पारुपित्वा निसिन्नो अस्स, नास्स किञ्चि सब्बावतो कायस्स ओदातेन वत्थेन अप्फुटं अस्स;

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.
103

एवमेव खो, भिक्खवे, भिक्खु इममेव कायं परिसुद्धेन चेतसा परियोदातेन फरित्वा निसिन्नो होति, नास्स किञ्चि सब्बावतो कायस्स परिसुद्धेन चेतसा परियोदातेन अप्फुटं होति।

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.
104

तस्स एवं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो ये गेहसिता सरसङ्कप्पा ते पहीयन्ति।

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.
105

तेसं पहाना अज्झत्तमेव चित्तं सन्तिट्ठति, सन्निसीदति एकोदि होति समाधियति।

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati, sannisīdati ekodi hoti samādhiyati.

Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
106

एवम्पि, भिक्खवे, भिक्खु कायगतासतिं भावेति।

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

That too is how a mendicant develops mindfulness of the body.
107

यस्स कस्सचि, भिक्खवे, कायगतासति भाविता बहुलीकता, अन्तोगधावास्स कुसला धम्मा ये केचि विज्जाभागिया।

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.
108

सेय्यथापि, भिक्खवे, यस्स कस्सचि महासमुद्दो चेतसा फुटो, अन्तोगधावास्स कुन्नदियो या काचि समुद्दङ्गमा;

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.
109

एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति भाविता बहुलीकता, अन्तोगधावास्स कुसला धम्मा ये केचि विज्जाभागिया।

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.
110

यस्स कस्सचि, भिक्खवे, कायगतासति अभाविता अबहुलीकता, लभति तस्स मारो ओतारं, लभति तस्स मारो आरम्मणं।

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.
111

सेय्यथापि, भिक्खवे, पुरिसो गरुकं सिलागुळं अल्लमत्तिकापुञ्जे पक्खिपेय्य।

Seyyathāpi, bhikkhave, puriso garukaṁ silāguḷaṁ allamattikāpuñje pakkhipeyya.

Suppose a person were to throw a heavy stone ball at a mound of wet clay.
112

तं किं मञ्ञथ, भिक्खवे,

Taṁ kiṁ maññatha, bhikkhave,

What do you think, mendicants?
113

अपि नु तं गरुकं सिलागुळं अल्लमत्तिकापुञ्जे लभेथ ओतारन्”ति?

api nu taṁ garukaṁ silāguḷaṁ allamattikāpuñje labhetha otāran”ti?

Would that heavy stone ball find an entry into that mound of wet clay?”
114

“एवं, भन्ते”।

“Evaṁ, bhante”.

“Yes, sir.”
115

“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति अभाविता अबहुलीकता, लभति तस्स मारो ओतारं, लभति तस्स मारो आरम्मणं।

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.

“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets an opportunity.
116

सेय्यथापि, भिक्खवे, सुक्खं कट्ठं कोळापं;

Seyyathāpi, bhikkhave, sukkhaṁ kaṭṭhaṁ koḷāpaṁ;

Suppose there was a dried up, withered log.
117

अथ पुरिसो आगच्छेय्य उत्तरारणिं आदाय:

atha puriso āgaccheyya uttarāraṇiṁ ādāya:

Then a person comes along with a drill-stick, thinking
118

‘अग्गिं अभिनिब्बत्तेस्सामि, तेजो पातुकरिस्सामी’ति।

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.

to light a fire and produce heat.
119

तं किं मञ्ञथ, भिक्खवे,

Taṁ kiṁ maññatha, bhikkhave,

What do you think, mendicants?
120

अपि नु सो पुरिसो अमुं सुक्खं कट्ठं कोळापं उत्तरारणिं आदाय अभिमन्थेन्तो अग्गिं अभिनिब्बत्तेय्य, तेजो पातुकरेय्या”ति?

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?”
121

“एवं, भन्ते”।

“Evaṁ, bhante”.

“Yes, sir.”
122

“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति अभाविता अबहुलीकता, लभति तस्स मारो ओतारं, लभति तस्स मारो आरम्मणं।

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.

“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets an opportunity.
123

सेय्यथापि, भिक्खवे, उदकमणिको रित्तो तुच्छो आधारे ठपितो;

Seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito;

Suppose a water jar was placed on a stand, empty and hollow.
124

अथ पुरिसो आगच्छेय्य उदकभारं आदाय।

atha puriso āgaccheyya udakabhāraṁ ādāya.

Then a person comes along with a load of water.
125

तं किं मञ्ञथ, भिक्खवे,

Taṁ kiṁ maññatha, bhikkhave,

What do you think, mendicants?
126

अपि नु सो पुरिसो लभेथ उदकस्स निक्खेपनन्”ति?

api nu so puriso labhetha udakassa nikkhepanan”ti?

Could that person pour water into the jar?”
127

“एवं, भन्ते”।

“Evaṁ, bhante”.

“Yes, sir.”
128

“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति अभाविता अबहुलीकता, लभति तस्स मारो ओतारं, लभति तस्स मारो आरम्मणं।

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.

“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets an opportunity.
129

यस्स कस्सचि, भिक्खवे, कायगतासति भाविता बहुलीकता, न तस्स लभति मारो ओतारं, न तस्स लभति मारो आरम्मणं।

Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.

When a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity.
130

सेय्यथापि, भिक्खवे, पुरिसो लहुकं सुत्तगुळं सब्बसारमये अग्गळफलके पक्खिपेय्य।

Seyyathāpi, bhikkhave, puriso lahukaṁ suttaguḷaṁ sabbasāramaye aggaḷaphalake pakkhipeyya.

Suppose a person were to throw a light ball of string at a door-panel made entirely of hardwood.
131

तं किं मञ्ञथ, भिक्खवे,

Taṁ kiṁ maññatha, bhikkhave,

What do you think, mendicants?
132

अपि नु सो पुरिसो तं लहुकं सुत्तगुळं सब्बसारमये अग्गळफलके लभेथ ओतारन्”ति?

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?”
133

“नो हेतं, भन्ते”।

“No hetaṁ, bhante”.

“No, sir.”
134

“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति भाविता बहुलीकता, न तस्स लभति मारो ओतारं, न तस्स लभति मारो आरम्मणं।

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.

“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity.
135

सेय्यथापि, भिक्खवे, अल्लं कट्ठं सस्नेहं;

Seyyathāpi, bhikkhave, allaṁ kaṭṭhaṁ sasnehaṁ;

Suppose there was a green, sappy log.
136

अथ पुरिसो आगच्छेय्य उत्तरारणिं आदाय:

atha puriso āgaccheyya uttarāraṇiṁ ādāya:

Then a person comes along with a drill-stick, thinking
137

‘अग्गिं अभिनिब्बत्तेस्सामि, तेजो पातुकरिस्सामी’ति।

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.

to light a fire and produce heat.
138

तं किं मञ्ञथ, भिक्खवे,

Taṁ kiṁ maññatha, bhikkhave,

What do you think, mendicants?
139

अपि नु सो पुरिसो अमुं अल्लं कट्ठं सस्नेहं उत्तरारणिं आदाय अभिमन्थेन्तो अग्गिं अभिनिब्बत्तेय्य, तेजो पातुकरेय्या”ति?

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?”
140

“नो हेतं, भन्ते”।

“No hetaṁ, bhante”.

“No, sir.”
141

“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति भाविता बहुलीकता, न तस्स लभति मारो ओतारं, न तस्स लभति मारो आरम्मणं।

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.

“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity.
142

सेय्यथापि, भिक्खवे, उदकमणिको पूरो उदकस्स समतित्तिको काकपेय्यो आधारे ठपितो;

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.
143

अथ पुरिसो आगच्छेय्य उदकभारं आदाय।

atha puriso āgaccheyya udakabhāraṁ ādāya.

Then a person comes along with a load of water.
144

तं किं मञ्ञथ, भिक्खवे,

Taṁ kiṁ maññatha, bhikkhave,

What do you think, mendicants?
145

अपि नु सो पुरिसो लभेथ उदकस्स निक्खेपनन्”ति?

api nu so puriso labhetha udakassa nikkhepanan”ti?

Could that person pour water into the jar?”
146

“नो हेतं, भन्ते”।

“No hetaṁ, bhante”.

“No, sir.”
147

“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति भाविता बहुलीकता, न तस्स लभति मारो ओतारं, न तस्स लभति मारो आरम्मणं।

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.

“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity.
148

यस्स कस्सचि, भिक्खवे, कायगतासति भाविता बहुलीकता, सो यस्स यस्स अभिञ्ञासच्छिकरणीयस्स धम्मस्स चित्तं अभिनिन्नामेति अभिञ्ञासच्छिकिरियाय, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने।

Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.

When a 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.
149

सेय्यथापि, भिक्खवे, उदकमणिको पूरो उदकस्स समतित्तिको काकपेय्यो आधारे ठपितो।

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.
150

तमेनं बलवा पुरिसो यतो यतो आविञ्छेय्य, आगच्छेय्य उदकन्”ति?

Tamenaṁ balavā puriso yato yato āviñcheyya, āgaccheyya udakan”ti?

If a strong man was to pour it on any side, would water pour out?”
151

“एवं, भन्ते”।

“Evaṁ, bhante”.

“Yes, sir.”
152

“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति भाविता बहुलीकता सो, यस्स यस्स अभिञ्ञासच्छिकरणीयस्स धम्मस्स चित्तं अभिनिन्नामेति अभिञ्ञासच्छिकिरियाय, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने।

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.

“In the same way, when a 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.
153

सेय्यथापि, भिक्खवे, समे भूमिभागे चतुरस्सा पोक्खरणी अस्स आळिबन्धा पूरा उदकस्स समतित्तिका काकपेय्या।

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.
154

तमेनं बलवा पुरिसो यतो यतो आळिं मुञ्चेय्य आगच्छेय्य उदकन्”ति?

Tamenaṁ balavā puriso yato yato āḷiṁ muñceyya āgaccheyya udakan”ti?

If a strong man was to open the wall on any side, would water pour out?”
155

“एवं, भन्ते”।

“Evaṁ, bhante”.

“Yes, sir.”
156

“एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति भाविता बहुलीकता, सो यस्स यस्स अभिञ्ञासच्छिकरणीयस्स धम्मस्स चित्तं अभिनिन्नामेति अभिञ्ञासच्छिकिरियाय, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने।

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.

“In the same way, when a 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.
157

सेय्यथापि, भिक्खवे, सुभूमियं चतुमहापथे आजञ्ञरथो युत्तो अस्स ठितो ओधस्तपतोदो;

Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo;

Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready.
158

तमेनं दक्खो योग्गाचरियो अस्सदम्मसारथि अभिरुहित्वा वामेन हत्थेन रस्मियो गहेत्वा दक्खिणेन हत्थेन पतोदं गहेत्वा येनिच्छकं यदिच्छकं सारेय्यापि पच्चासारेय्यापि;

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.
159

एवमेव खो, भिक्खवे, यस्स कस्सचि कायगतासति भाविता बहुलीकता, सो यस्स यस्स अभिञ्ञासच्छिकरणीयस्स धम्मस्स चित्तं अभिनिन्नामेति अभिञ्ञासच्छिकिरियाय, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने।

evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.

In the same way, when a 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.
160

कायगताय, भिक्खवे, सतिया आसेविताय भाविताय बहुलीकताय यानीकताय वत्थुकताय अनुट्ठिताय परिचिताय सुसमारद्धाय दसानिसंसा पाटिकङ्खा।

Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṁsā pāṭikaṅkhā.

You can expect ten benefits when mindfulness of the body has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.
161

अरतिरतिसहो होति, न च तं अरति सहति, उप्पन्नं अरतिं अभिभुय्य विहरति।

Aratiratisaho hoti, na ca taṁ arati sahati, uppannaṁ aratiṁ abhibhuyya viharati.

They prevail over desire and discontent, and live having mastered desire and discontent whenever they arose.
162

भयभेरवसहो होति, न च तं भयभेरवं सहति, उप्पन्नं भयभेरवं अभिभुय्य विहरति।

Bhayabheravasaho hoti, na ca taṁ bhayabheravaṁ sahati, uppannaṁ bhayabheravaṁ abhibhuyya viharati.

They prevail over fear and dread, and live having mastered fear and dread whenever they arose.
163

खमो होति सीतस्स उण्हस्स जिघच्छाय पिपासाय डंसमकसवातातपसरीसपसम्फस्सानं दुरुत्तानं दुरागतानं वचनपथानं, उप्पन्नानं सारीरिकानं वेदनानं दुक्खानं तिब्बानं खरानं कटुकानं असातानं अमनापानं पाणहरानं अधिवासकजातिको होति।

Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.

They endure cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
164

चतुन्नं झानानं आभिचेतसिकानं दिट्ठधम्मसुखविहारानं निकामलाभी होति अकिच्छलाभी अकसिरलाभी।

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.
165

सो अनेकविहितं इद्धिविधं पच्चानुभोति। एकोपि हुत्वा बहुधा होति, बहुधापि हुत्वा एको होति, आविभावं …पे… याव ब्रह्मलोकापि कायेन वसं वत्तेति।

So anekavihitaṁ iddhividhaṁ paccānubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti, āvibhāvaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.

They wield the many kinds of psychic power: multiplying themselves and becoming one again … They control the body as far as the realm of divinity.
166

दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय उभो सद्दे सुणाति दिब्बे च मानुसे च, ये दूरे सन्तिके च …पे…।

Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca …pe….

With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. …
167

परसत्तानं परपुग्गलानं चेतसा चेतो परिच्च पजानाति।

Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti.

They understand the minds of other beings and individuals, having encompassed them with their own mind. …
168

सरागं वा चित्तं ‘सरागं चित्तन्’ति पजानाति,

Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,

(Pāli only)
169

वीतरागं वा चित्तं …पे…

vītarāgaṁ vā cittaṁ …pe…

(Pāli only)
170

सदोसं वा चित्तं …

sadosaṁ vā cittaṁ …

(Pāli only)
171

वीतदोसं वा चित्तं …

vītadosaṁ vā cittaṁ …

(Pāli only)
172

समोहं वा चित्तं …

samohaṁ vā cittaṁ …

(Pāli only)
173

वीतमोहं वा चित्तं …

vītamohaṁ vā cittaṁ …

(Pāli only)
174

सङ्खित्तं वा चित्तं …

saṅkhittaṁ vā cittaṁ …

(Pāli only)
175

विक्खित्तं वा चित्तं …

vikkhittaṁ vā cittaṁ …

(Pāli only)
176

महग्गतं वा चित्तं …

mahaggataṁ vā cittaṁ …

(Pāli only)
177

अमहग्गतं वा चित्तं …

amahaggataṁ vā cittaṁ …

(Pāli only)
178

सउत्तरं वा चित्तं …

sauttaraṁ vā cittaṁ …

(Pāli only)
179

अनुत्तरं वा चित्तं …

anuttaraṁ vā cittaṁ …

(Pāli only)
180

समाहितं वा चित्तं …

samāhitaṁ vā cittaṁ …

(Pāli only)
181

असमाहितं वा चित्तं …

asamāhitaṁ vā cittaṁ …

(Pāli only)
182

विमुत्तं वा चित्तं …

vimuttaṁ vā cittaṁ …

(Pāli only)
183

अविमुत्तं वा चित्तं ‘अविमुत्तं चित्तन्’ति पजानाति।

avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

(Pāli only)
184

सो अनेकविहितं पुब्बेनिवासं अनुस्सरति, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो …पे… इति साकारं सउद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति।

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

They recollect many kinds of past lives, with features and details.
185

दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे, सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाति।

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.
186

आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति।

Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.
187

कायगताय, भिक्खवे, सतिया आसेविताय भाविताय बहुलीकताय यानीकताय वत्थुकताय अनुट्ठिताय परिचिताय सुसमारद्धाय इमे दसानिसंसा पाटिकङ्खा”ति।

Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṁsā pāṭikaṅkhā”ti.

You can expect these ten benefits when mindfulness of the body has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.”
188

इदमवोच भगवा।

Idamavoca bhagavā.

That is what the Buddha said.
189

अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Satisfied, the mendicants approved what the Buddha said.
190

कायगतासतिसुत्तं निट्ठितं नवमं।

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.