Theravadan

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From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 119 Middle Discourses 119

Kāyagatāsatisutta Mindfulness of the Body

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: Then a number of bhikkhus were sitting in the assembly hall where they had met together on return from their alms-round after their meal was over. Meanwhile it was being said among them:Then after the meal, on return from almsround, several mendicants sat together in the assembly hall and this discussion came up among them.

“acchariyaṁ, āvuso, abbhutaṁ, āvuso. ‘It is wonderful, friends, it is marvellous,“It’s incredible, reverends, it’s amazing,

Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā”ti. how mindfulness of the body has been said by the Blessed One who knows and sees, Arahant and Fully Enlightened, to be of great fruit, of great benefit when developed and repeatedly practised!’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.”

Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then their talk meanwhile was left unfinished for the Blessed One rose from meditation now when it was evening, and he came to the assembly hall and sat down on a seat made ready.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

Nisajja kho bhagavā bhikkhū āmantesi: When he had done so, he addressed the bhikkhus thus:and addressed the mendicants:

“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? ‘For what talk are you gathered here together now, bhikkhus? And what was your talk meanwhile which was left unfinished?’“Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘Here, venerable sir, we were sitting in the assembly hall where we had met together on return from our alms-round after our meal. Meanwhile it was being said amongst us:So the mendicants told him what they had been talking about. The Buddha said:

‘acchariyaṁ, āvuso, abbhutaṁ, āvuso. “It is wonderful, friends, it is marvellous,

Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā’ti. how mindfulness of the body has been said by the Blessed One who knows and sees, Arahant and Fully Enlightened, to be of great fruit, of great benefit when developed and repeatedly practised!”

Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti. This was our talk meanwhile, venerable sir, which was left unfinished, for then the Blessed One arrived.’

“Kathaṁ bhāvitā ca, bhikkhave, kāyagatāsati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? ‘And how developed, bhikkhus, how repeatedly practised is mindfulness of the body of great fruit, of great benefit?“And how, mendicants, is mindfulness of the body developed and cultivated to be very fruitful and beneficial?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. ‘Here, bhikkhus, a bhikkhu gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, established mindfulness before him,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.

So satova assasati satova passasati; just mindful he breathes in, mindful he breathes out.Just mindful, they breathe in. Mindful, they breathe out.

dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; ‘Breathing in long, he understands: “I breathe in long”; breathing out long, he understands: “I breathe out long”.Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’

rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; Breathing in short, he understands: “I breathe in short”; breathing out short, he understands: “I breathe out short”.Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’

‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati; He trains thus: “I shall breathe in experiencing a whole body”; he trains thus: “I shall breathe out experiencing a whole body”.They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’

‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. He trains thus: “I shall breathe in tranquillizing the body process”; he trains thus: “I shall breathe out tranquillizing the bodily process”. Just as a skilled turner or his apprentice, when making a long turn understands: “I make a long turn”; or when making a short turn understands: “I make a short turn”; so too, breathing in long, he understands: “I breathe in long”; breathing out long, he understands: “I breathe out long”; breathing in short, he understands: “I breathe in short”; breathing out short, he understands: “I breathe out short”; he trains thus: “I shall breathe in experiencing a whole body”; he trains thus: “I shall breathe out experiencing a whole body”; he trains thus: “I shall breathe in tranquillizing the bodily process”; he trains thus: “I shall breathe out tranquillizing the bodily process”.They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’

Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. ‘As he abides thus diligent, ardent and self-controlled, his memories and intentions based on the household life are abandoned;As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up.

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. with their abandoning his mind becomes settled in himself, quieted, brought to singleness and concentrated.Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Evaṁ, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. That is how a bhikkhu develops mindfulness of the body.That’s how a mendicant develops mindfulness of the body.

Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. ‘Again, bhikkhus, a bhikkhu when walking, understands: “I walk”; when standing, understands: “I stand”; when sitting, understands: “I sit”; when lying down, understands: “I am lying down”;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.’

Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti. or however his body is disposed he understands accordingly.Whatever posture their body is in, they know it.

Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. As he abides thus diligent, ardent and self-controlled, his memories and intentions based on the household life are abandoned;As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up.

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. That is how a bhikkhu develops mindfulness of the body.That too is how a mendicant develops mindfulness of the body.

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. ‘Again, bhikkhus, a bhikkhu is one who acts in full awareness when moving to and fro, who acts in full awareness when looking at and away, who acts in full awareness when flexing and extending, who acts in full awareness when wearing the patched cloak, bowl and robes, who acts in full awareness when feeding, drinking and supping, who acts in full awareness when evacuating the bowels and making water, who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.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.

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. That is how a bhikkhu develops mindfulness of the body.That too is how a mendicant develops mindfulness of the body.

Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘Again, bhikkhus, a bhikkhu reviews this same body up from the soles of the feet and down from the top of the hair as full of many kinds of filth, thus: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.

‘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 are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, midriff, spleen, lungs, bowels, entrails, gorge, dung, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints and urine”.‘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.’

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—‘Just as though there were a bag with an opening at both (ends) full of many sorts of grain such asIt’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as

sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ, hill rice, red rice, beans, peas, millet and white rice,fine rice, wheat, mung beans, peas, sesame, and ordinary rice.

tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: and a man with (clear) eyes had opened it and were reviewing it thus:And a person with clear eyes were to open it and examine the contents:

‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti; “This is hill rice, this is red rice, these are beans, these are peas, this is millet, this is white rice”,‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: so too, a bhikkhu reviews this same body up from the soles of the feet and down from the top of the hair as full of many kinds of filth,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. …

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. That is how a bhikkhu develops mindfulness of the body.That too is how a mendicant develops mindfulness of the body.

Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘Again, bhikkhus, a bhikkhu reviews this same body however it is placed (consisting of) elements, thus:Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements:

‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. “In this body there are the earth element, the water element, the fire element, and the air element”.‘In this body there is the earth element, the water element, the fire element, and the air element.’

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; ‘Just as though a skilled butcher or his apprentice had killed a cow and were seated at the four crossroads with it cut up into pieces;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.

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: so too, however it is placed, however disposed, a bhikkhu reviews this same body,In the same way, a mendicant examines their own body, whatever its placement or posture, according to the elements:

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. That is how a bhikkhu develops mindfulness of the body.That too is how a mendicant develops mindfulness of the body.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. ‘Again, bhikkhus, as though a bhikkhu here were looking at bodily remains thrown on a charnel ground one day dead, two days dead, three days dead, bloated, livid, and oozing matter,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.

So imameva kāyaṁ upasaṁharati: he compares this same body with it, thus:They’d compare it with their own body:

‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. “This body too is of such a nature, it will be like that, it is not exempt from that”.‘This body is also of that same nature, that same kind, and cannot go beyond that.’

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. That is how a bhikkhu develops mindfulness of the body.That too is how a mendicant develops mindfulness of the body.

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. ‘Again, bhikkhus, a bhikkhu judges this same body as though he were looking at bodily remains thrown on a charnel ground, being devoured by crows, kites, vultures, herons, dogs, tigers, leopards, jackals, and the multitudinous kinds of worms,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.

So imameva kāyaṁ upasaṁharati: he compares this same body with it, thus:They’d compare it with their own body:

Tassa evaṁ appamattassa …pe… As he abides thus diligent, ardent and self-controlled, his memories and intentions based on the household life are abandoned; with their abandoning his mind becomes settled in himself, quieted, brought to singleness and concentrated.

evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. That is how a bhikkhu develops mindfulness of the body.That too is how a mendicant develops mindfulness of the body.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… ‘Again, bhikkhus, a bhikkhu judges this same body as though he were looking at bodily remains thrown on a charnel ground, a skeleton with flesh and blood held together with sinews,Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews …

aṭṭhikasaṅkhalikaṁ nimmaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe… a fleshless skeleton smeared with blood and held together with sinews,A skeleton without flesh but smeared with blood, and held together by sinews …

aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe… a skeleton without flesh and blood held together with sinews,A skeleton rid of flesh and blood, held together by sinews …

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 without sinews scattered in all directions: here a hand-bone, there a foot-bone, there a shin-bone, there a thigh-bone, there a hip-bone, there a back-bone, there a rib-bone, there a breast-bone, there an arm-bone, there a shoulder-bone, there a neck-bone, there a jaw-bone, there a tooth-bone, there the skull,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. …

So imameva kāyaṁ upasaṁharati: he compares this same body with it, thus:

‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. “This body too is of such a nature, it will be like that, it is not exempt from that”.

evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. That is how a bhikkhu develops mindfulness of the body.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ—‘Again, bhikkhus, a bhikkhu judges this same body as though he were looking at bodily remains thrown on a charnel ground,

aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… bones bleached white, the colour of shells,White bones, the color of shells …

aṭṭhikāni puñjakitāni terovassikāni …pe… bones heaped up, more than a year old,Decrepit bones, heaped in a pile …

aṭṭhikāni pūtīni cuṇṇakajātāni. bones rotted and crumbled to dust,Bones rotted and crumbled to powder.

So imameva kāyaṁ upasaṁharati: he compares this same body with it, thus:They’d compare it with their own body:

Tassa evaṁ appamattassa … As he abides thus diligent, ardent and self-controlled, his memories and intentions based on the household life are abandoned;As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to lay life are given up.

pe… with their abandoning his mind becomes settled in himself, quieted, brought to singleness and concentrated.Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. That is how a bhikkhu develops mindfulness of the body.That too is how a mendicant develops mindfulness of the body.

Puna caparaṁ, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. ‘Again, bhikkhus, quite secluded from sensual desires, secluded from unprofitable dhammas, he enters upon and abides in the first jhana which is accompanied by initial and sustained application, with happiness and pleasure born of seclusion.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.

So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. ‘He makes happiness and pleasure born of seclusion drench, steep, fill and extend throughout his whole body, so that there is nothing of his whole body to which the happiness and pleasure born of seclusion do not extend.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.

Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; Just as a skilled bath man or bath man’s apprentice heaps bath powder in a metal basin and, sprinkling it gradually with water, kneads it up till the moisture wets his ball of bath powder, soaks it, and extends over it within and without though it does not itself become liquid,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.

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. so too, a bhikkhu makes happiness and pleasure born of seclusion drench, steep, fill, and extend throughout his whole body, so that there is nothing of his whole body to which the happiness and pleasure born of seclusion do not extend.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.

Tassa evaṁ appamattassa … ‘As he abides thus diligent, ardent and self-controlled, his memories and intentions based on the household life are abandoned;As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to lay life are given up.

evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. That is how a bhikkhu develops mindfulness of the body.That too is how a mendicant develops mindfulness of the body.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. ‘Again, bhikkhus, with the stilling of initial and sustained application he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind, without initial application and without sustained application, with happiness and pleasure born of concentration.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.

So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. ‘He makes happiness and pleasure born of concentration drench, steep, fill and extend throughout this body, and there is nothing of his whole body to which the happiness and pleasure born of concentration do not extend.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.

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; Just as though there were a lake whose waters welled up (from below), having no inflow from east, west, north or south, nor yet replenished from time to time by the skies with showers, then the cool fount of water welling up in the lake would make the cool water drench, steep, fill and extend throughout the lake, and there would be nothing of the whole lake to which the cool water did not extend,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.

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. so, too, the bhikkhu makes happiness and pleasure born of concentration drench, steep, fill and extend throughout this body, so that there is nothing of his whole body to which the happiness and pleasure born of concentration do not extend.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.

Tassa evaṁ appamattassa …pe… ‘As he abides thus diligent, ardent and self-controlled, his memories and intentions based on the household life are abandoned; with their abandoning his mind becomes settled in himself, quieted, brought to singleness and concentrated.

evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. That is how a bhikkhu develops mindfulness of the body.That too is how a mendicant develops mindfulness of the body.

Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. ‘Again, bhikkhus, with the fading as well of happiness he abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which the Noble Ones announce: “He has a pleasant abiding who has equanimity and is mindful.”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.’

So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. ‘He makes pleasure divested of happiness drench, steep, fill and extend throughout this body, and there is nothing of his whole body to which the pleasure divested of happiness does not extend.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.

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; Just as, in a water-lily pond or a white lotus pond or a red lotus pond some water-lilies or white lotuses or red lotuses are born under the water, grow under the water, do not stand up out of the water, flourish immersed under the water, and cool water drenches, steeps, fill and extends throughout them, to their tips and to their roots, and there is nothing of the whole of those water-lilies, those white lotuses, those red lotuses, to which the cool water does not extend,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.

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. so too, the bhikkhu makes pleasure divested of happiness drench, steep, fill and extend throughout this body, and there is nothing of his whole body to which pleasure divested of happiness does not extend.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.

evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. That is how a bhikkhu develops mindfulness of the body.That too is how a mendicant develops mindfulness of the body.

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. ‘Again, bhikkhus, with the abandoning of pleasure and pain and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure, and has purity of mindfulness due to equanimity.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.

So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. ‘He sits with pure bright mind extending over this body, and there is nothing of his whole body to which the pure bright mind does not extend.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.

Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; Just as though a man were sitting clothed from head to foot in white cloth, and there were nothing of his whole body to which the white cloth did not extend,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.

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. so too, the bhikkhu sits with a pure bright mind extending over this body, and there is nothing of his whole body to which the pure bright mind does not extend.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.

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati, sannisīdati ekodi hoti samādhiyati. with their abandoning his mind becomes settled in himself, quieted, brought to singleness, and concentrated.Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. That is how a bhikkhu develops mindfulness of the body.That too is how a mendicant develops mindfulness of the body.

Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā. ‘When anyone has developed and repeatedly practised mindfulness of the body, he has included whatever profitable dhammas there are that partake of true knowledge.Anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization.

Seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā; ‘Just as anyone who extends his mind over the great ocean has included whatever streams there are that flow into the ocean,Anyone who brings into their mind the great ocean includes all of the streams that run down into it.

evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā. so too, when anyone has developed and repeatedly practised mindfulness of the body, he has included whatever profitable dhammas there are that partake of true knowledge.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.

Yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ. ‘When anyone has not developed or repeatedly practised mindfulness of the body, Māra finds an opportunity and a support in him.When a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets an opportunity.

Seyyathāpi, bhikkhave, puriso garukaṁ silāguḷaṁ allamattikāpuñje pakkhipeyya. ‘Suppose a man were to throw a heavy stone ball at a heap of wet clay;Suppose a person were to throw a heavy stone ball at a mound of wet clay.

Taṁ kiṁ maññatha, bhikkhave, what do you think, bhikkhus,What do you think, mendicants?

api nu taṁ garukaṁ silāguḷaṁ allamattikāpuñje labhetha otāran”ti? would that heavy stone ball find an entry into that heap of wet clay?’Would that heavy stone ball find an entry into that mound of wet clay?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ. ‘So too, bhikkhus, when anyone has not developed or repeatedly practised mindfulness of the body, Māra finds an opportunity and a support in him.“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets an opportunity.

Seyyathāpi, bhikkhave, sukkhaṁ kaṭṭhaṁ koḷāpaṁ; ‘Suppose there were a dry sapless piece of woodSuppose there was a dried up, withered log.

atha puriso āgaccheyya uttarāraṇiṁ ādāya: and man came with an upper fire-stick, thinking:Then a person comes along with a drill-stick, thinking

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. “I shall light a fire, I shall produce heat”;to light a fire and produce heat.

Taṁ kiṁ maññatha, bhikkhave, what do you think, bhikkhus,What do you think, mendicants?

api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? would the man light a fire and produce heat by rubbing the dry sapless piece of wood with an upper fire-stick?’By drilling the stick against that dried up, withered log, could they light a fire and produce heat?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

Seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito; ‘Suppose there were a hollow empty water pot standing on a standSuppose a water jar was placed on a stand, empty and hollow.

atha puriso āgaccheyya udakabhāraṁ ādāya. and a man came with a load of water;Then a person comes along with a load of water.

Taṁ kiṁ maññatha, bhikkhave, what do you think, bhikkhus,What do you think, mendicants?

api nu so puriso labhetha udakassa nikkhepanan”ti? would he be able to pour water into it?’Could that person pour water into the jar?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ. ‘When anyone has developed and repeatedly practised mindfulness of the body, Māra finds no opportunity or support in him.When a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity.

Seyyathāpi, bhikkhave, puriso lahukaṁ suttaguḷaṁ sabbasāramaye aggaḷaphalake pakkhipeyya. ‘Suppose a man were to throw a light ball of string at a door-panel all made of heartwood;Suppose a person were to throw a light ball of string at a door-panel made entirely of hardwood.

Taṁ kiṁ maññatha, bhikkhave, what do you think, bhikkhus,What do you think, mendicants?

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 all made of heartwood?’Would that light ball of string find an entry into that door-panel made entirely of hardwood?”

“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ. ‘So too, bhikkhus, when anyone has developed and repeatedly practised mindfulness of the body, Māra finds no opportunity or support in him.“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.

Seyyathāpi, bhikkhave, allaṁ kaṭṭhaṁ sasnehaṁ; ‘Suppose there were a wet sappy piece of wood,Suppose there was a green, sappy log.

atha puriso āgaccheyya uttarāraṇiṁ ādāya: and a man came with an upper fire-stick, thinking,Then a person comes along with a drill-stick, thinking

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. “I shall light a fire, I shall produce heat”;to light a fire and produce heat.

Taṁ kiṁ maññatha, bhikkhave, what do you think, bhikkhus,What do you think, mendicants?

api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? would the man light a fire and produce heat by taking the upper fire-stick and rubbing the wet sappy piece of wood with it?’By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”

“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”

Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito; ‘Suppose there were a water pot full of water, brimming so that crows could drink out of it, standing on a stand,Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it.

atha puriso āgaccheyya udakabhāraṁ ādāya. and man came with a load of water;Then a person comes along with a load of water.

Taṁ kiṁ maññatha, bhikkhave, what do you think, bhikkhus,What do you think, mendicants?

api nu so puriso labhetha udakassa nikkhepanan”ti? would he be able to pour water into it?’Could that person pour water into the jar?”

“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”

Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. ‘When anyone has developed and repeatedly practised mindfulness of the body, (then) he attains the ability to be a witness, through realization by direct knowledge, of any dhamma realizable by direct knowledge to which he inclines his mind, whenever there is opportunity.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.

Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito. ‘Suppose there were a water pot full of water, brimming so that crows could drink out of it, standing on a stand,Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it.

Tamenaṁ balavā puriso yato yato āviñcheyya, āgaccheyya udakan”ti? then as soon as a strong man tipped it would water come (from it) each time?’If a strong man was to pour it on any side, would water pour out?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. ‘So too, bhikkhus, when anyone has developed and repeatedly practised mindfulness of the body, (then) he attains the ability to be a witness, through realization by direct knowledge, of any dhamma realizable by direct knowledge to which he inclines his mind, whenever there is opportunity.’“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.

Seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī assa āḷibandhā pūrā udakassa samatittikā kākapeyyā. ‘Suppose there were a square pond on a level piece of ground, surrounded by an embankment, full of water, brimming so that crows could drink out of it,Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it.

Tamenaṁ balavā puriso yato yato āḷiṁ muñceyya āgaccheyya udakan”ti? then as soon as a strong man loosened the embankment would water come (from it) each time?’If a strong man was to open the wall on any side, would water pour out?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. ‘So too, bhikkhus, when anyone has developed and repeatedly practised mindfulness of the body, (then) he attains the ability to be a witness, through realization by direct knowledge, of any dhamma realizable by direct knowledge to which he inclines his mind, whenever there is opportunity.’“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.

Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo; ‘Suppose there were a chariot on even ground at the four cross-roads, harnessed to thoroughbreds, waiting with whips lying ready,Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready.

tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṁ gahetvā yenicchakaṁ yadicchakaṁ sāreyyāpi paccāsāreyyāpi; so that a skilled trainer, a driver of horses to be tamed, might mount, and taking the reins in his hand, drive out and back by any road in any way he liked,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.

evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. so too, bhikkhus, So too, bhikkhus, when anyone has developed and repeatedly practised mindfulness of the body, (then) he attains the ability to be a witness, through realization by direct knowledge, of any dhamma realizable by direct knowledge to which he inclines his mind, whenever there is opportunity.’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.

Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṁsā pāṭikaṅkhā. ‘When mindfulness of the body is developed, repeatedly practised, made the vehicle, made the basis, established, consolidated, and properly undertaken, these ten rewards may be expected. What ten?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.

Aratiratisaho hoti, na ca taṁ arati sahati, uppannaṁ aratiṁ abhibhuyya viharati. ‘He becomes a conqueror of aversion and delight and aversion does not conquer him, and he abides transcending aversion as it arises.They prevail over desire and discontent, and live having mastered desire and discontent whenever they arose.

Bhayabheravasaho hoti, na ca taṁ bhayabheravaṁ sahati, uppannaṁ bhayabheravaṁ abhibhuyya viharati. ‘He becomes a conqueror of fear and dread, fear and dread do not conquer him, and he abides transcending fear and dread as they arise.They prevail over fear and dread, and live having mastered fear and dread whenever they arose.

Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. ‘He becomes one who bears cold and heat, hunger and thirst and contact with mosquitoes, flies, wind, sun and creeping things, who endures ill-spoken unwelcome words and arisen bodily feelings that are painful, racking, sharp, piercing, disagreeable, distressing, and menacing to life.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.

Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. ‘He becomes one who obtains at will with no trouble and easily the four jhānas which are the higher mind and provide a pleasant abiding here and now.They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

So anekavihitaṁ iddhividhaṁ paccānubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti, āvibhāvaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteti. ‘He wields the various kinds of supernormal success … (as in Sutta 77, para. 31) … even as far as the world of the Divinity (Brahmā).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.

Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca …pe…. ‘With the heavenly ear element … (Sutta 77, para. 32) … far as well as near.With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. …

Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti. ‘He encompasses with his mind the minds of other beings, of other persons, and understands them:They understand the minds of other beings and individuals, having encompassed them with their own mind. …

Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, he understands a mind with lust as a mind with lust,

vītarāgaṁ vā cittaṁ …pe… and a mind without lust as a mind without lust;

sadosaṁ vā cittaṁ … a mind with hate as a mind with hate,

vītadosaṁ vā cittaṁ … and a mind without hate as a mind without hate;

samohaṁ vā cittaṁ … a mind with delusion as a mind with delusion,

vītamohaṁ vā cittaṁ … and a mind without delusion as a mind without delusion;

saṅkhittaṁ vā cittaṁ … a contracted mind as a contracted mind,

vikkhittaṁ vā cittaṁ … and a distracted mind as a distracted mind;

mahaggataṁ vā cittaṁ … an exalted mind as an exalted mind,

amahaggataṁ vā cittaṁ … and an unexalted mind as an unexalted mind;

sauttaraṁ vā cittaṁ … a surpassed mind as a surpassed mind,

anuttaraṁ vā cittaṁ … and an unsurpassed mind as an unsurpassed mind;

samāhitaṁ vā cittaṁ … a concentrated mind as a concentrated mind,

asamāhitaṁ vā cittaṁ … and an unconcentrated mind as an unconcentrated mind;

vimuttaṁ vā cittaṁ … a liberated mind as a liberated mind,

avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. and the unliberated mind as unliberated.

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. ‘He recollects his manifold past life … (Sutta 77, para. 34) … with its details and particulars.They recollect many kinds of past lives, with features and details.

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. ‘With the heavenly eyesight … (Sutta 77, para. 35) … according to their kammas.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.

Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. ‘By realization himself with direct knowledge here and now, he enters upon and abides in the deliverance of the heart and the deliverance by understanding that are taint-free with exhaustion of taints.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.

Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṁsā pāṭikaṅkhā”ti. ‘When mindfulness of the body is developed, repeatedly practised, made the vehicle, made the basis, established, consolidated, and properly undertaken, these ten rewards may be expected.’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.”

Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied and they delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.

Kāyagatāsatisuttaṁ niṭṭhitaṁ navamaṁ.

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