A Handful of Leaves - Kayagatasati Sutta - Mindfulness Established in the Body

K±yagat±satisutta½

Mindfulness Established in the Body

MN. 119

“And there the Sublime One had taken up a few s²msapa leaves in his hand...”

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Suttanta

Eva½ me suta½ - eka½ samaya½ bhagav± s±vatthiya½ viharati jetavane an±thapiº¹ikassa ±r±me.

I have heard thus. At one time the Sublime One was living at S±vatthi, in Jeta's grove of An±thapiº¹ika.

Atha kho sambahul±na½ bhikkh³na½ pacch±bhatta½ piº¹ap±tapaµikkant±na½ upaµµh±nas±l±ya½ sannisinn±na½ sannipatit±na½ ayamantar±kath± udap±di– “acchariya½, ±vuso, abbhuta½, ±vuso! Y±vañcida½ tena bhagavat± j±nat± passat± arahat± samm±sambuddhena k±yagat±sati - bh±vit± bahul²kat± mahapphal± vutt± mah±nisa½s±”ti.

Then, a large number of monks, after returning from their alms and finished with their midday meal, were sitting down together, having gathered together in the assembly hall when this discussion arose:

“It is wonderful, friends, it is exceptional, friends; that the Sublime One who knows and sees, the worthy and Completely Self Awakened One has said that mindfulness established in the body, when developed and practiced, brings great fruit and great advancement.”

Ayañca hida½ tesa½ bhikkh³na½ antar±kath± vippakat± hoti, atha kho bhagav± s±yaºhasamaya½ paµisall±n± vuµµhito yena upaµµh±nas±l± tenupasaªkami; upasaªkamitv± paññatte ±sane nis²di. Nisajja kho bhagav± bhikkh³ ±mantesi– “k±yanuttha, bhikkhave, etarahi kath±ya sannisinn±, k± ca pana vo antar±kath± vippakat±”ti?

However, the conversation the monks were having was interrupted because in the evening the Sublime One had arisen from contemplative solitude, and having gone to the assembly hall, went to sit at his appointed place. Having sat down, the Sublime One addressed the monks thus: “Monks, what is the discussion you have had in congregation and sitting together just now, what discussion has been interrupted?”

“Idha, bhante, amh±ka½ pacch±bhatta½ piº¹ap±tapaµikkant±na½ upaµµh±nas±l±ya½ sannisinn±na½ sannipatit±na½ ayamantar±kath± udap±di– ‘acchariya½, ±vuso, abbhuta½, ±vuso! Y±vañcida½ tena bhagavat± j±nat± passat± arahat± samm±sambuddhena k±yagat±sati - bh±vit± bahul²kat± mahapphal± vutt± mah±nisa½s±’ti. Aya½ kho no, bhante, antar±kath± vippakat±, atha bhagav± anuppatto”ti.

“Here, Venerable Sir, after returning from our alms and finished with our midday meal, we were sitting down together, gathered together in the assembly hall when this discussion arose:

“Katha½ bh±vit± ca, bhikkhave, k±yagat±sati katha½ bahul²kat± mahapphal± hoti mah±nisa½s±? Idha, bhikkhave, bhikkhu araññagato v± rukkham³lagato v± suññ±g±ragato v± nis²dati pallaªka½ ±bhujitv± uju½ k±ya½ paºidh±ya parimukha½ sati½ upaµµhapetv±. So satova assasati satova passasati;

d²gha½ v± assasanto d²gha½ assas±m²’ti paj±n±ti, d²gha½ v± passasanto d²gha½ passas±m²’ti paj±n±ti; rassa½ v± assasanto rassa½ assas±m²’ti paj±n±ti, rassa½ v± passasanto‘rassa½ passas±m²’ti paj±n±ti; sabbak±yapaµisa½ved² assasiss±m²’ti sikkhati, sabbak±yapaµisa½ved² passasiss±m²’ti sikkhati; ‘passambhaya½ k±yasaªkh±ra½ assasiss±m²’ti sikkhati, passambhaya½ k±yasaªkh±ra½ passasiss±m²’ti sikkhati.

“And how, monks, is mindfulness established in the body, when developed and practiced, of great fruit and great advancement?

(Mindfulness of In and Out Breathing)

“Monks, there is a monk who has gone to the wilderness, or has gone to the root of a tree, or has gone to an empty house, sitting crossed-legged, with body straight and keeping his mindfulness set forward; with mindfulness, he breathes in; with mindfulness he breathes out.

Breathing in long, he knows “I am breathing in long”.
Breathing out long, he knows “I am breathing out long”.

Breathing in short, he knows “I am breathing in short”.
Breathing out short, he knows “I am breathing out short”.

“Experiencing the whole body, I shall breathe in.” Thus he trains himself.
“Experiencing the whole body, I shall breathe out.” Thus he trains himself.

“Calming the bodily-construct, I shall breathe in.” Thus he trains himself.
“Calming the bodily-construct, I shall breathe out.” Thus he trains himself.

Tassa eva½ appamattassa ±t±pino pahitattassa viharato ye gehasit± - sarasaªkapp± te pah²yanti.Tesa½ pah±n± ajjhattameva citta½ santiµµhati sannis²dati ekodi hoti sam±dhiyati. Eva½, bhikkhave, bhikkhu k±yagat±sati½ - bh±veti.

Therefore, as he abides thus, diligent, attentive and of resolute will, those aspirations that identify with the household-life are abandoned. Thus abandoned, the mind is collected together; becoming stilled within, stable and one-pointed.

So it is monks that a monk develops mindfulness established in the body.

“Puna capara½, bhikkhave, bhikkhu gacchanto v± ‘gacch±m²’ti paj±n±ti, µhito v± ‘µhitomh²’ti paj±n±ti, nisinno v± nisinnomh²’ti paj±n±ti, say±no v± say±nomh²’ti paj±n±ti. Yath± yath± v± panassa k±yo paºihito hoti, tath± tath± na½ paj±n±ti.

(Knowledge of the Four Postures)

"Furthermore monks, when walking a monk clearly knows that he is walking. When standing he clearly knows that he is standing. When sitting he clearly knows that he is sitting. When lying down he clearly knows that he is lying down. And further, however his body is inclined, that is how he has clear knowledge of it.

So it is monks that a monk develops mindfulness established in the body.

“Puna capara½, bhikkhave, bhikkhu abhikkante paµikkante sampaj±nak±r² hoti, ±lokite vilokite sampaj±nak±r² hoti, samiñjite pas±rite sampaj±nak±r² hoti, saªgh±µipattac²varadh±raºe sampaj±nak±r² hoti, asite p²te kh±yite s±yite sampaj±nak±r² hoti, ucc±rapass±vakamme sampaj±nak±r² hoti, gate µhite
nisinne sutte j±garite bh±site tuºh²bh±ve sampaj±nak±r² hoti. Tassa eva½ appamattassa ±t±pino pahitattassa viharato ye gehasit± sarasaªkapp± te pah²yanti. Tesa½ pah±n± ajjhattameva citta½ santiµµhati sannis²dati ekodi hoti sam±dhiyati. Evampi, bhikkhave, bhikkhu k±yagat±sati½ bh±veti.

(Establishing Clear Knowledge of Movement)

"Furthermore monks, when a monk is going forward and returning, he establishes clear knowledge; when looking ahead and looking behind, he establishes clear knowledge; when flexing and extending, he establishes clear knowledge; when wearing the upper and outer robes with the bowl, he establishes clear knowledge; when eating, drinking, consuming and tasting, he establishes clear knowledge; when defecating and urinating, he establishes clear knowledge; when going, standing, sitting, sleeping, waking, speaking and keeping silent, he establishes clear knowledge.

So it is monks that a monk develops mindfulness established in the body.

“Puna capara½, bhikkhave, bhikkhu imameva k±ya½ uddha½ p±datal± adho kesamatthak± tacapariyanta½ p³ra½ n±nappak±rassa asucino paccavekkhati – atthi imasmi½ k±ye kes± lom± nakh± dant± taco ma½sa½ nh±ru aµµhi aµµhimiñja½ vakka½ hadaya½ yakana½ kilomaka½ pihaka½ papph±sa½ anta½ antaguºa½ udariya½ kar²sa½ pitta½ semha½ pubbo lohita½ sedo medo assu vas± khe¼o siªgh±ºik± lasik± muttan’ti.

(Contemplation on Parts of the Body)

“Furthermore, monks, a monk considers that in this body, from the soles of the feet up, and from the hair of the head down, covered by the skin; it is filled with manifold impurities. “In this body there are: hair of the head, hair of the skin, nails, teeth, skin, flesh, sinews, bones, bone-marrow, spleen, heart, liver, membranes, kidneys, lungs, large intestines, small intestines, stomach, feces, bile, phlegm, lymph, blood, sweat, fat, tears, oil, saliva, mucus, oil in the joints and urine.”

“Seyyath±pi, bhikkhave, ubhatomukh± puto¼i p³r± n±n±vihitassa dhaññassa, seyyathida½ s±l²na½ v²h²na½ mugg±na½ m±s±na½ til±na½ taº¹ul±na½, tamena½ cakkhum± puriso muñcitv± paccavekkheyya ime s±l² ime v²h² ime mugg± ime m±s± ime til± ime taº¹ul±’ti; evameva kho, bhikkhave, bhikkhu imameva k±ya½ uddha½ p±datal± adho kesamatthak± tacapariyanta½ p³ra½ n±nappak±rassa asucino paccavekkhati – atthi imasmi½ k±ye kes± lom± nakh± dant± taco ma½sa½ nh±ru aµµhi aµµhimiñja½ vakka½ hadaya½ yakana½ kilomaka½ pihaka½ papph±sa½ anta½ antaguºa½ udariya½ kar²sa½ pitta½ semha½ pubbo lohita½ sedo medo assu vas± khe¼o siªgh±ºik± lasik± muttan’ti.

“Monks, just as a bag with two openings were filled with various kinds of grain, such as rice, wild-rice, beans and peas, sesame seeds and threshed-rice; and just as a sighted man were to empty it and upon examination were to find: ‘this is rice, this is wild-rice, these are beans and peas, these are sesame seeds and this is threshed-rice’ - even so, monks, a monk considers that in this body, from the soles of the feet up, and from the hair of the head down, covered by the skin; it is filled with manifold impurities. “In this body there are: hair of the head, hair of the skin, nails, teeth, skin, flesh, sinews, bones, bone-marrow, spleen, heart, liver, membranes, kidneys, lungs, large intestines, small intestines, stomach, feces, bile, phlegm, lymph, blood, sweat, fat, tears, oil, saliva, mucus, oil in the joints and urine.”

So it is monks that a monk develops mindfulness established in the body.

“Puna capara½, bhikkhave, bhikkhu imameva k±ya½ yath±µhita½ yath±paºihita½ dh±tuso paccavekkhati – ‘atthi imasmi½ k±ye pathav²dh±tu ±podh±tu tejodh±tu v±yodh±t³’ti.

(Contemplation of Elements in the Body)

“Furthermore, monks, a monk considers that in this body, in whatever position and in whatever way it is inclined, it is of the elements. “In this body there are: the earth element, water element, fire element and air element.”

“Seyyath±pi, bhikkhave, dakkho gogh±tako v± gogh±takantev±s² v± g±vi½ vadhitv± catumah±pathe bilaso vibhajitv± nisinno assa; evameva kho, bhikkhave, bhikkhu imameva k±ya½ yath±µhita½ yath±paºihita½ dh±tuso paccavekkhati – ‘atthi imasmi½ k±ye pathav²dh±tu ±podh±tu tejodh±tu v±yo-
dh±t³’ti.

“Monks, just as a skilled butcher of cows or his assistant, with a sharp knife were to kill a cow, and seated at a great crossroads, dissected and portioned it accordingly; even so, monks, a monk considers that in this body, in whatever position and in whatever way it is inclined, it is of the elements. “In this body there are: the earth element, water element, fire element and air element.”

So it is monks that a monk develops mindfulness established in the body.

“Puna capara½, bhikkhave, bhikkhu seyyath±pi passeyya sar²ra½ s²vathik±ya cha¹¹ita½ ek±ha mata½ v± dv²hamata½ v± t²hamata½ v± uddhum±taka½ vin²laka½ vipubbakaj±ta½.

So imameva k±ya½ upasa½harati – ‘ayampi kho k±yo eva½dhammo eva½bh±v² eva½-anat²to’ti.

(Comparative Analysis to a Corpse)

“Furthermore, monks, just as a monk sees a body cast aside at a charnel-ground, dead for one day, two days, three days, bloated, discolored and festering puss.

So it is that he should compare his body “This body is of the same nature, it will become the same, it will not surpass this.”

So it is monks that a monk develops mindfulness established in the body.

“Puna capara½, bhikkhave, bhikkhu seyyath±pi passeyya sar²ra½ sivathik±ya cha¹¹ita½ k±kehi v± khajjam±na½ kulalehi v± khajjam±na½ gijjhehi v± khajjam±na½ kaªkehi v± khajjam±na½ sunakhehi v± khajjam±na½ byagghehi v± khajjam±na½ d²p²hi v± khajjam±na½ siªg±lehi v± khajjam±na½ vividhehi v± p±ºakaj±tehi khajjam±na½.

So imameva k±ya½ upasa½harati – ‘ayampi kho k±yo eva½dhammo eva½bh±v² eva½-anat²to’ti.

“Furthermore, monks, just as a monk sees a body cast aside at a charnel-ground, chewed by crows, chewed by buzzards, chewed by falcons, chewed by dogs, chewed by tigers, chewed by jackals and chewed by various kinds of creatures.

So it is that he should compare his body “This body is of the same nature, it will become the same, it will not surpass this.”

Therefore, as he abides thus, diligent, attentive and of resolute will, those aspirations that identify with the household-life are abandoned. Thus abandoned, the mind is collected together; becoming stilled within, stable and one-pointed.

So it is monks that a monk develops mindfulness established in the body.

“Puna capara½, bhikkhave, bhikkhu seyyath±pi passeyya sar²ra½ sivathik±ya cha¹¹ita½ aµµhikasaªkhalika½ sama½salohita½ nh±rusambandha½ …pe… aµµhikasaªkhalika½ nimma½salohitamakkhita½ nh±rusambandha½ …pe… aµµhikasaªkhalika½ apagatama½salohita½ nh±rusambandha½ …pe… aµµhik±ni apagatasambandh±ni dis±vidis±vikkhitt±ni aññena hatthaµµhika½ aññena p±daµµhika½ aññena gopphakaµµhika½ aññena jaªghaµµhika½ aññena ³ruµµhika½ aññena kaµiµµhika½ aññena ph±sukaµµhika½ aññena piµµhiµµhika½ aññena khandhaµµhika½ aññena g²vaµµhika½ aññena hanukaµµhika½ aññena dantaµµhika½ aññena s²sakaµ±ha½.

So imameva k±ya½ upasa½harati – ‘ayampi kho k±yo eva½dhammo eva½bh±v² eva½-anat²to’ti.

“Furthermore, monks, just as a monk sees a body cast aside at a charnel-ground; a skeleton covered with flesh and blood and still held together with sinews, a skeleton without flesh and covered with blood and still held together with sinews, a skeleton without flesh and blood still held together with sinews, disconnected bones scattered this way and that, here a hand-bone and there a foot-bone, here a ankle-bone and there a shin-bone, here a thigh-bone and there a hip-bone, here a rib-bone and there a spine, here a shoulder-bone and there a neck-bone, here a jaw-bone and there a tooth and here a skull.

So it is monks that a monk develops mindfulness established in the body.

“Puna capara½, bhikkhave, bhikkhu seyyath±pi passeyya sar²ra½ sivathik±ya cha¹¹ita½ aµµhik±ni set±ni saªkhavaººapaµibh±g±ni …pe… aµµhik±ni puñjakit±ni terovassik±ni …pe… aµµhik±ni p³t²ni cuººakaj±t±ni.

So imameva k±ya½ upasa½harati – ‘ayampi kho k±yo eva½dhammo eva½bh±v² eva½-anat²to’ti.

Tassa eva½ appamattassa ±t±pino pahitattassa viharato ye gehasit± sarasaªkapp± te pah²yanti. Tesa½ pah±n± ajjhattameva citta½ santiµµhati sannis²dati ekodi hoti sam±dhiyati. Evampi, bhikkhave, bhikkhu k±yagat±sati½ bh±veti.

Furthermore, monks, just as a monk sees a body cast aside at a charnel-ground; bones of white color in the likeness of shells, bones piled up over a year old, bones rotted away to dust.

So it is that he should compare his body “This body is of the same nature, it will become the same, it will not surpass this.”

So it is monks that a monk develops mindfulness established in the body.

“Puna capara½, bhikkhave, bhikkhu vivicceva k±mehi vivicca akusalehi dhammehi savitakka½ savic±ra½ vivekaja½ p²tisukha½ paµhama½ jh±na½ upasampajja viharati.

(The Jh±nas)

(1st jh±na)

“Furthermore monks, well secluded from objects of sensual gratification, removed from unwholesome natures, a monk enters and abides in the first jh±na; of bliss and pleasure arisen from detachment, with sustained thought and examination.

So imameva k±ya½ vivekajena p²tisukhena abhisandeti parisandeti parip³reti parippharati, n±ssa kiñci sabb±vato k±yassa vivekajena p²tisukhena apphuµa½ hoti.

“So it is, with bliss and pleasure arisen from detachment; he brings forth, fills to overflowing and saturates this body, so that no part of his body is untouched with bliss and pleasure arisen from detachment.

Seyyath±pi, bhikkhave, dakkho nh±pako v± nh±pakantev±s² v± ka½sath±le nh±n²yacuºº±ni ±kiritv± udakena paripphosaka½ paripphosaka½ sanneyya, s±ya½ nh±n²yapiº¹i sneh±nugat± snehaparet± santarab±hir± phuµ± snehena na ca pagghariº²;

“Monks, just as a skillful bath-attendant or his assistant, with a large basin and bath-powder, sprinkles it with water and sprinkling it thoroughly all around, kneads it, so that when finished there remains a moist ball of bath-powder; completely saturated inside-and-out, permeated with moisture but not dripping.

evameva kho, bhikkhave, bhikkhu imameva k±ya½ vivekajena p²tisukhena abhisandeti parisandeti parip³reti parippharati; n±ssa kiñci sabb±vato k±yassa vivekajena p²tisukhena apphuµa½ hoti.

Tassa eva½ appamattassa ±t±pino pahitattassa viharato ye gehasit± sarasaªkapp± te pah²yanti. Tesa½ pah±n± ajjhattameva citta½ santiµµhati sannis²dati ekodi hoti sam±dhiyati. Evampi, bhikkhave, bhikkhu k±yagat±sati½ bh±veti.

“So it is monks, that with bliss and pleasure arisen from detachment; a monk brings forth, fills to overflowing and saturates this body, so that no part of his body is untouched with bliss and pleasure arisen from detachment.

So it is monks that a monk develops mindfulness established in the body.

“Puna capara½, bhikkhave, bhikkhu vitakkavic±r±na½ v³pasam± ajjhatta½ sampas±dana½ cetaso ekodibh±va½ avitakka½ avic±ra½ sam±dhija½ p²tisukha½ dutiya½ jh±na½ upasampajja viharati.

(2nd Jh±na)

“Furthermore monks, with sustained thought and examination calmed, a monk enters and abides in the second jh±na; of bliss and pleasure arisen from concentration, with one-pointedness of the mental faculties, with inward serenity, without sustained thought and examination.

So imameva k±ya½ sam±dhijena p²tisukhena abhisandeti parisandeti parip³reti parippharati; n±ssa kiñci sabb±vato k±yassa sam±dhijena p²tisukhena apphuµa½ hoti.

“So it is, with bliss and pleasure arisen from unification; he brings forth, fills to overflowing and saturates this body, so that no part of his body is untouched with bliss and pleasure arisen from unification.

Seyyath±pi, bhikkhave, udakarahado gambh²ro ubbhidodako. Tassa nevassa puratthim±ya dis±ya udakassa ±yamukha½ na pacchim±ya dis±ya udakassa ±yamukha½ na uttar±ya dis±ya udakassa ±yamukha½ na dakkhiº±ya dis±ya udakassa ±yamukha½; devo ca na k±lena k±la½ samm± dh±ra½ anuppaveccheyya; atha kho tamh±va udakarahad± s²t± v±ridh±r± ubbhijjitv± tameva udakarahada½ s²tena v±rin± abhisandeyya parisandeyya parip³reyya paripphareyya, n±ssa kiñci sabb±vato udakarahadassa s²tena v±rin± apphuµa½ assa;

“Monks, just as spring waters welling up from a deep lake; without inflow from the eastern quarter, without inflow from the western quarter, without inflow from the northern quarter, without inflow from the southern quarter, without proper replenishment of rainfall occasionally. Then, cool water welling up from its source in the lake, would then permeate and fills up, saturate and diffuse the entire lake; so that no point or disposition of the lake is not saturated with cool water.

evameva kho, bhikkhave, bhikkhu imameva k±ya½ sam±dhijena p²tisukhena abhisandeti parisandeti parip³reti parippharati, n±ssa kiñci sabb±vato k±yassa sam±dhijena p²tisukhena apphuµa½ hoti.

Tassa eva½ appamattassa ±t±pino pahitattassa viharato ye gehasit± sarasaªkapp± te pah²yanti. Tesa½ pah±n± ajjhattameva citta½ santiµµhati sannis²dati ekodi hoti sam±dhiyati. Evampi, bhikkhave, bhikkhu k±yagat±sati½ bh±veti.

“So it is monks, that with bliss and pleasure arisen from unification; a monk brings forth, fills to overflowing and saturates this body, so that no part of his body is untouched with bliss and pleasure arisen from unification.

So it is monks that a monk develops mindfulness established in the body.

“Puna capara½, bhikkhave, bhikkhu p²tiy± ca vir±g± upekkhako ca viharati sato ca sampaj±no, sukhañca k±yena paµisa½vedeti. Ya½ ta½ ariy± ±cikkhanti: upekkhako satim± sukhavih±r²ti ta½ tatiya½ jh±na½ upasampajja viharati.

(3rd Jh±na)

“Furthermore monks, with the falling away of bliss, abiding in equanimity, mindful and attentive, and sensitive to pleasurable feelings of the body, a monk enters and abides in the third jh±na; of which the Noble Ones proclaim “Composed and mindful, he has a pleasurable abiding”.

So imameva k±ya½ nipp²tikena sukhena abhisandeti parisandeti parip³reti parippharati, n±ssa kiñci sabb±vato k±yassa nipp²tikena sukhena apphuµa½ hoti.

“So it is, with this pleasure freed from bliss; he brings forth, fills to overflowing and saturates this body, so that no part of his body is untouched by this pleasure freed from bliss.

Seyyath±pi, bhikkhave, uppaliniya½ v± paduminiya½ v± puº¹ar²kiniya½ v± appekacc±ni uppal±ni v± padum±ni v± puº¹ar²k±ni v± udake j±t±ni udake sa½va¹¹h±ni udak±nuggat±ni antonimuggapos²ni, t±ni y±va cagg± y±va ca m³l± s²tena v±rin± abhisann±ni parisann±ni parip³r±ni paripphuµ±ni, n±ssa kiñci sabb±vata½ uppal±na½ v± padum±na½ v± puº¹ar²k±na½ v± s²tena v±rin± apphuµa½ assa;

“Monks, just as when there is a variety of lotuses, white, blue or red and white, and some of these are born and thrive totally submerged in water, and as such they are totally filled with cool water; soaked and completely drenched from their roots to their tips, so that no point or disposition of those lotuses not saturated with cool water.

evameva kho, bhikkhave, bhikkhu imameva k±ya nipp²tikena sukhena abhisandeti parisandeti parip³reti parippharati, n±ssa kiñci sabb±vato k±yassa nipp²tikena sukhena apphuµa½ hoti.

“So it is monks, that with pleasure freed from bliss; a monk brings forth, fills to overflowing and saturates this body, so that no part of his body is untouched by this pleasure freed from bliss.

So it is monks that a monk develops mindfulness established in the body.

“Puna capara½, bhikkhave, bhikkhu sukhassa ca pah±n± dukkhassa ca pah±n± pubbe va somanassadomanass±na½ atthaªgam± adukkha½ asukha½ upekkh±satip±risuddhi½ catuttha½ jh±na½ upasampajja viharati.

(4th Jh±na)

“Pleasure is abandoned and pain is abandoned, just as before with the disappearance of mental ease and distress; he enters and abides in the fourth jh±na; not of pleasure and not of pain, but of purity of equanimity and mindfulness.

So imameva k±ya½ parisuddhena cetas± pariyod±tena pharitv± nisinno hoti; n±ssa kiñci sabb±vato k±yassa parisuddhena cetas± pariyod±tena apphuµa½ hoti.

“So it is, he sits saturating his body with this very bright and purified mind, so that no part of his body is untouched by this very bright and purified mind.

Seyyath±pi, bhikkhave, puriso od±tena vatthena sas²sa½ p±rupitv± nisinno assa, n±ssa kiñci sabb±vato k±yassa od±tena vatthena apphuµa½ assa;

“Monks, just as if a man were to be covered completely with a white cloth, from the head down, so that there is no part of his body where the white cloth does not touch.

evameva kho, bhikkhave, bhikkhu imameva k±ya½ parisuddhena cetas± pariyod±tena pharitv± nisinno hoti, n±ssa kiñci sabb±vato k±yassa parisuddhena cetas± pariyod±tena apphuµa½ hoti.

Tassa eva½ appamattassa ±t±pino pahitattassa viharato ye gehasit± sarasaªkapp± te pah²yanti. Tesa½ pah±n± ajjhattameva citta½ santiµµhati, sannis²dati ekodi hoti sam±dhiyati. Evampi, bhikkhave, bhikkhu k±yagat±sati½ bh±veti.

“So it is monks, that a monk sits saturating his body with this very bright and purified mind, so that no part of his body is untouched by this very bright and purified mind.

Therefore, as he abides thus, diligent, attentive and of resolute will, those aspirations that identify with the household-life are abandoned. Thus abandoned, the mind is collected together; becoming stilled within, stable and one-pointed.

So it is monks that a monk develops mindfulness established in the body.

“Yassa kassaci, bhikkhave, k±yagat±sati bh±vit± bahul²kat±, antogadh±v±ssa kusal± dhamm± ye keci vijj±bh±giy±.

“Monks, whoever develops and practices mindfulness established in the body, has enveloped within himself whatever wholesome states are conducive to wisdom.

Seyyath±pi, bhikkhave, yassa kassaci mah±samuddo cetas± phuµo, antogadh±v±ssa kunnadiyo y± k±ci samuddaªgam±; evameva kho, bhikkhave, yassa kassaci k±yagat±sati bh±vit± bahul²kat±, antogadh±v±ssa kusal± dhamm± ye keci vijj±bh±giy±.

“Monks, just as anyone would expand his mind over the great ocean, would enclose within himself whatever streams that are flowing into the ocean; so it is monks, whoever develops and practices mindfulness established in the body, has enclosed within himself whatever wholesome states are conducive to wisdom.

“Yassa kassaci, bhikkhave, k±yagat±sati abh±vit± abahul²kat±, labhati tassa m±ro ot±ra½, labhati tassa m±ro ±rammaºa½.

“Monks, whoever has not practiced and not developed mindfulness established in the body; M±ra obtains an access, M±ra obtains a foothold.

Seyyath±pi, bhikkhave, puriso garuka½ sil±gu¼a½ allamattik±puñje pakkhipeyya. Ta½ ki½ maññatha, bhikkhave, api nu ta½ garuka½ sil±gu¼a½ allamattik±puñje
labhetha ot±ran”ti?

“Eva½, bhante”.

“Monks, just as if a man were to throw a heavy stone ball onto a pile of wet clay, what do you think, monks, would that heavy stone ball gain access into that pile of wet clay?

“Yes, Venerable Sir.”

“Evameva kho, bhikkhave, yassa kassaci k±yagat±sati abh±vit± abahul²kat±, labhati tassa m±ro ot±ra½, labhati tassa m±ro ±rammaºa½.

“So it is monks, whoever has not practiced and not developed mindfulness established in the body, M±ra obtains an access, M±ra obtains a foothold.

Seyyath±pi, bhikkhave, sukkha½ kaµµha½ ko¼±pa½; atha puriso ±gaccheyya uttar±raºi½ ±d±ya aggi½ abhinibbattess±mi, tejo p±tukariss±m²’ti. Ta½ ki½ maññatha, bhikkhave, api nu so puriso amu½ sukkha½ kaµµha½ ko¼±pa½ uttar±raºi½ ±d±ya abhimanthento aggi½ abhinibbatteyya, tejo p±tukareyy±”ti?

“Eva½, bhante”.

“Monks, just as though there were a dry, sapless piece of wood, and then a man were to come along and taking up an upper fire-stick would think ‘I shall produce fire, I shall produce heat’. What do you think, monks, could that man produce fire and produce heat by rubbing a dry, sapless piece of wood together with a fire-stick?

“Yes, Venerable Sir.”

“Evameva kho, bhikkhave, yassa kassaci k±yagat±sati abh±vit± abahul²kat±, labhati tassa m±ro ot±ra½, labhati tassa m±ro ±rammaºa½.

“So it is monks, whoever has not practiced and not developed mindfulness established in the body, M±ra obtains an access, M±ra obtains a foothold.

Seyyath±pi, bhikkhave, udakamaºiko ritto tuccho ±dh±re µhapito; atha puriso ±gaccheyya udakabh±ra½ ±d±ya. Ta½ ki½ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti?

“Eva½, bhante”.

“Monks, just as though there were an empty water pot, placed on a stand, and a man came along with a replenishment of water, what do you think, monks, could the man pour water into it?

“Yes, Venerable Sir.”

“Evameva kho, bhikkhave, yassa kassaci k±yagat±sati abh±vit± abahul²kat±, labhati tassa m±ro ot±ra½, labhati tassa m±ro ±rammaºa½”.

“So it is monks, whoever has not practiced and not developed mindfulness established in the body, M±ra obtains an access, M±ra obtains a foothold.

“Yassa kassaci, bhikkhave, k±yagat±sati bh±vit± bahul²kat±, na tassa labhati m±ro ot±ra½, na tassa labhati m±ro ±rammaºa½.

“Monks, whoever has practiced and developed mindfulness established in the body, M±ra does not obtain an access, M±ra does not obtain a foothold.

Seyyath±pi, bhikkhave, puriso lahuka½ suttagu¼a½ sabbas±ramaye agga¼aphalake pakkhipeyya. Ta½ ki½ maññatha, bhikkhave, api nu so puriso ta½ lahuka½ suttagu¼a½ sabbas±ramaye agga¼aphalake labhetha ot±ran”ti?

“No heta½, bhante”.

“Monks, just as though a man were throw a light ball of string at a strong door made entirely of heartwood, what do you think, monks, would that man throwing a light ball of string gain an access through that strong door made entirely of heartwood?

“No, Venerable Sir.”

“Evameva kho, bhikkhave, yassa kassaci k±yagat±sati bh±vit± bahul²kat±, na tassa labhati m±ro ot±ra½, na tassa labhati m±ro ±rammaºa½.

“Monks, whoever has practiced and developed mindfulness established in the body, M±ra does not obtain an access, M±ra does not obtain a foothold.

Seyyath±pi, bhikkhave, alla½ kaµµha½ sasneha½; atha puriso ±gaccheyya uttar±raºi½ ±d±ya aggi½ abhinibbattess±mi, tejo p±tukariss±m²’ti. Ta½ ki½ maññatha, bhikkhave, api nu so puriso amu½ alla½ kaµµha½ sasneha½ uttar±raºi½ ±d±ya abhimanthento aggi½ abhinibbatteyya, tejo p±tukareyy±”ti?

“No heta½, bhante”.

“Monks, just as though there were wet, sappy piece of wood, and then a man were to come along and taking up an upper fire-stick would think ‘I shall produce fire, I shall produce heat’. What do you think, monks, could that man produce fire and produce heat by rubbing a wet, sappy piece of wood together with an upper fire-stick?

“No, Venerable Sir.”

“Evameva kho, bhikkhave, yassa kassaci k±yagat±sati bh±vit± bahul²kat±, na tassa labhati m±ro ot±ra½, na tassa labhati m±ro ±rammaºa½.

“Monks, whoever has practiced and developed mindfulness established in the body, M±ra does not obtain an access, M±ra does not obtain a foothold.

Seyyath±pi, bhikkhave, udakamaºiko p³ro udakassa samatittiko k±kapeyyo ±dh±re µhapito; atha puriso ±gaccheyya udakabh±ra½ ±d±ya. Ta½ ki½ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti?

“No heta½, bhante”.

“Monks, just as though there were a water pot filled to the top, placed on a stand, and a man came along with a replenishment of water, what do you think, monks, could the man pour water into it?

“No, Venerable Sir.”

“Evameva kho, bhikkhave, yassa kassaci k±yagat±sati bh±vit± bahul²kat±, na tassa labhati m±ro ot±ra½, na tassa labhati m±ro ±rammaºa½”.

“Monks, whoever has practiced and developed mindfulness established in the body, M±ra does not obtain an access, M±ra does not obtain a foothold.

“Yassa kassaci, bhikkhave, k±yagat±sati bh±vit± bahul²kat±, so yassa yassa abhiññ±sacchikaraº²yassa dhammassa citta½ abhininn±meti abhiññ±sacchikiriy±ya, ta tatre sakkhibhabbata½ p±puº±ti sati sati-±yatane. Seyyath±pi, bhikkhave, udakamaºiko p³ro udakassa samatittiko k±kapeyyo ±dh±re µhapito. Tamena½ balav± puriso yato yato ±viñcheyya, ±gaccheyya udakan”ti?

“Eva½, bhante”.

“Monks, whoever has developed and practiced mindfulness established in the body; when he turns his mind to realization through insight of whatever nature is to be realized through insight, he will know it empirically right there and attain understanding and awareness of it to that extent. Monks, just as if there were a water-pot set out and filled to the brim with water, drinkable for crows, and there a strong man were to approach and agitate it, would water spill out?”

“Yes, Venerable sir.”

“Evameva kho, bhikkhave, yassa kassaci k±yagat±sati bh±vit± bahul²kat± so, yassa yassa abhiññ±sacchikaraº²yassa dhammassa citta½ abhininn±meti abhiññ±sacchikiriy±ya, tatra tatreva sakkhibhabbata½ p±puº±ti sati sati-±yatane.

“So it is monks, whoever has developed and practiced mindfulness established in the body; when he turns his mind to realization through insight of whatever nature is to be realized through insight, he will know it empirically right there and attain understanding and awareness of it to that extent.

Seyyath±pi, bhikkhave, same bh³mibh±ge caturass± pokkharaº² assa ±¼ibandh± p³r± udakassa samatittik± k±kapeyy±. Tamena½ balav± puriso yato yato ±¼i½ muñceyya ±gaccheyya udakan”ti?

“Eva½, bhante”.

“Monks, just as if there were a squared lotus-pond, enclosed with a level embankment and filled to the brim with water, drinkable for crows, and there a strong man were to approach and loosen the embankment, would water spill out?”

“Yes, Venerable sir.”

“Evameva kho, bhikkhave, yassa kassaci k±yagat±sati bh±vit± bahul²kat±, so yassa yassa abhiññ±sacchikaraº²yassa dhammassa citta½ abhininn±meti abhiññ±sacchikiriy±ya, tatra tatreva sakkhibhabbata½ p±puº±ti sati sati-±yatane.

Seyyath±pi, bhikkhave, subh³miya½ catumah±pathe ±jaññaratho yutto assa µhito odhastapatodo; tamena½ dakkho yogg±-cariyo assadammas±rathi abhiruhitv± v±mena hatthena rasmiyo gahetv± dakkhiºena hatthena patoda½ gahetv± yenicchaka½ yadicchaka½ s±reyy±pi pacc±s±reyy±pi;

“Monks, just as if at a great crossroads of level-ground there was a chariot harnessed to a thoroughbred horse, with driving-stick at rest; then if a capable charioteer and trainer of horses were to mount, and with the reins grasped in his left hand and driving stick grasped in his right hand, he could go forward and backward or however he chooses or wishes.

So it is monks, whoever has developed and practiced mindfulness established in the body; when he turns his mind to realization through insight of whatever nature is to be realized through insight, he will know it empirically right there and attain understanding and awareness of it to that extent.

“ K±yagat±ya, bhikkhave, satiy± ±sevit±ya bh±vit±ya bahul²kat±ya y±n²kat±ya vatthukat±ya anuµµhit±ya paricit±ya susam±raddh±ya das±nisa½s± p±µikaªkh± - katame dasa:

(Ten Advantages of Mindfulness Established in the Body)

“Monks, when mindfulness established in the body is engaged in, developed and practiced; mastered, founded on, actualized, and earnestly undertaken, these ten advantages can be expected, which ten?

Aratiratisaho hoti, na ca ta½ arati sahati, uppanna½ arati½ abhibhuyya viharati.

1) One overcomes states of pleasure and displeasure, and is not overcome by displeasure; one abides conquering displeasure that has arisen.

“Bhayabheravasaho hoti, na ca ta½ bhayabherava½ sahati, uppanna½ bhayabherava½ abhibhuyya viharati.

2) “One overcomes states of fear and dread, and is not overcome by fear and dread; one abides conquering fear and dread that has arisen.

“Khamo hoti s²tassa uºhassa jighacch±ya pip±s±ya ¹a½samakasav±t±tapasar²sapasamphass±na½ durutt±na½ dur±gat±na½ vacanapath±na½, uppann±na½ s±r²rik±na½ vedan±na½ dukkh±na½
tibb±na½ khar±na½ kaµuk±na½ as±t±na½ aman±p±na½ p±ºahar±na½ adhiv±sakaj±tiko hoti.

3) “One can endure cold and heat, hunger and thirst, the touch of wind, gadflies, mosquitoes sun and reptiles, wrongful speech and unwholesome manners of speaking, the arising of unpleasant feelings of the body; sharp, painful, severe, disagreeable, displeasing, threatening to the endurance of life.

“Catunna½ jh±n±na½ ±bhicetasik±na½ diµµhadhammasukhavih±r±na½ nik±mal±bh² hoti akicchal±bh² akasiral±bh².

4) “One obtains readily, obtains without difficulty and obtains without trouble; the four Jh±nas and higher mental-faculties, abiding in a manifest state of pleasure.

“So anekavihita½ iddhividha½ pacc±nubhoti. Ekopi hutv± bahudh± hoti, bahudh±pi hutv± eko hoti, ±vibh±va½ tirobh±va tirokuµµa½ tirop±k±ra½ tiropabbata½ asajjam±no gacchati seyyath±pi ±k±se. paµhaviy±pi ummujjanimmujja½ karoti seyyath±pi udake. Udakepi abhijjam±ne gacchati seyyath±pi paµhaviya½. ¾k±sepi pallaªkena kamati seyyath±pi pakkh² sakuºo. Imepi candimasuriye eva½mahiddhike eva½mah±nubh±ve p±ºin± parimasati parimajjati. y±va brahmalok±pi k±yena vasa½ vatteti.

5) “One in endowed with the experience of various kinds of mental powers; having been one he becomes many, having been many he becomes one, he appears and disappears, he can pass through a wall or through a barrier or through a mountain unimpeded as though it were through space, he can plunge into and out of the earth as though it were water. He can walk on the water without sinking through as though it were earth. Sitting cross-legged he can travel through the sky as though with the wings of a bird. He can touch and stroke the sun and moon with his hand, so magically and so marvelously. With his mastery of the body he can proceed as far as the Brahma worlds.

“Dibb±ya sotadh±tuy± visuddh±ya atikkantam±nusik±ya ubho sadde suº±ti dibbe ca m±nuse ca, ye d³re santike ca.

6) “With the celestial ear element that is purified, surpassing that of the human, he can hear sounds; celestial or human, near or far.

“Parasatt±na½ parapuggal±na½ cetas± ceto paricca paj±n±ti. Sar±ga½ v± citta½ ‘sar±ga½ cittan’ti paj±n±ti, v²tar±ga½ v± citta½ v²tar±ga½ cittan’ti paj±n±ti, sadosa½ v± citta½ sadosa½ cittan’ti paj±n±ti, v²tadosa½ v± citta½ v²tadosa½ cittan’ti paj±n±ti, samoha½ v± citta½ samoha½ cittan’ti paj±n±ti, v²tamoha½ v± citta½ v²tamoha½ cittan’ti paj±n±ti, sa½khitta½ v± citta½ sa½khitta½ cittan’ti paj±n±ti, vikkhitta½ v± citta½ vikkhitta½ cittan’ti paj±n±ti, mahaggata½ v± citta½ mahaggata½ cittan’ti paj±n±ti, amahaggata½ v± citta½ cittan’ti paj±n±ti, sauttara½ v± citta½ sauttara½ cittan’ti paj±n±ti, anuttara½ v± citta½ anuttara½ cittan’ti paj±n±ti, sam±hita½ v± citta½ sam±hita½ cittan’ti paj±n±ti, asam±hita½ v± citta½ asam±hita½ cittan’ti paj±n±ti, vimutta½ v± citta½ vimutta½ cittan’ti paj±n±ti, avimutta½ v± citta½ avimutta½ cittan’ti paj±n±ti.

7) “One knows the intentions of other beings, of other persons, having understood them with ones own mind; one knows a mind affected with passion as a mind affected with passion, one knows a mind freed from passion as a mind freed from passion. One knows a mind affected with mal-intention as a mind affected with mal-intention, one knows a mind freed from mal-intention as a mind freed from mal-intention. One knows a mind affected with delusion as a mind affected with delusion, One knows a mind freed from delusion as a mind freed from delusion. One knows a distracted mind as a distracted mind, one know a mind free of distraction as a mind free of distraction. One knows a great mind as a great mind, one knows an inferior mind as an inferior mind. One knows a stable mind as a stable mind, one knows an unstable mind as an unstable mind. One knows a released mind as a released mind, one knows an un-released mind as an un-released mind.

“So anekavihita½ pubbeniv±sa½ anussarati, seyyathida½ ekampi j±ti½ dvepi j±tiyo tissopi j±tiyo catassopi j±tiyo pañcapi j±tiyo dasapi j±tiyo v²sampi j±tiyo ti½sampi j±tiyo catt±l²sampi j±tiyo paññ±sampi j±tiyo j±tisatampi j±tisahassampi j±tisatasahassampi anekepi sa½vaµµakappe anekepi vivaµµakappe anekepi sa½vaµµa vivaµµakappe– ‘amutr±si½ eva½n±mo eva½gotto eva½vaººo evam±h±ro eva½sukhadukkhappaµisa½ved² evam±yupariyanto, so tato cuto amutra udap±di½; tatr±p±si½ eva½n±mo eva½gotto eva½vaººo evam±h±ro eva½sukhadukkhappaµisa½ved² evam±yupariyanto, so tato cuto idh³papanno’ti, iti s±k±ra½ sa-uddesa½ anekavihita½ pubbeniv±sa½ anussarati.

8) “One remembers many former existences of abiding, such as one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many expansions of world-cycles and many contractions of world-cycles, many expansions and contractions of world-cycles; ‘In that state of existence such was my name, such was my clan, such was my appearance, such was my food, such was my experience of pleasure and displeasure, such was the extent of my life; and from there I shifted to take up another state of existence, and there such was my name, such was my clan, such was my appearance, such was my food, such was my experience of pleasure and displeasure, such was the extent of my life; and from there I shifted to come into existence here.’ So it is that one remembers a detailed schedule of many former existences of abiding.

“Dibbena cakkhun± visuddhena atikkantam±nusakena satte passati cavam±ne upapajjam±ne h²ne paº²te suvaººe dubbaººe, sugate duggate yath±kamm³page satte paj±n±ti.

9) “With the celestial eye that is purified and surpasses that of the human, one knows the passing away and rising up of beings; insignificant or lofty, beautiful or ugly, faring well or faring with difficulty. This is how one understands the movement of beings with their actions.

“¾sav±na½ khay± an±sava½ cetovimutti½ paññ±vimutti½ diµµheva dhamme saya½ abhiññ± sacchikatv± upasampajja viharati.

10) “With the destruction of the unwholesome outflows one abides free of unwholesomness, released in mind and released in wisdom; one has knowledge of phenomena to the attainment of higher knowledge for oneself.

“K±yagat±ya, bhikkhave, satiy± ±sevit±ya bh±vit±ya bahul²kat±ya y±n²kat±ya vatthukat±ya anuµµhit±ya paricit±ya susam±raddh±ya ime das±nisa½s± p±µikaªkh±”ti.

“Monks, when mindfulness established in the body is engaged in, developed and practiced; mastered, founded upon, actualized, and earnestly undertaken; these ten advantages can be expected.

Idamavoca bhagav±. Attaman± te bhikkh³ bhagavato bh±sita½ abhinandunti.

This was said by the Sublime One. Those monks were uplifted in mind by the Sublime Ones words.

K±yagat±satisutta½ niµµhita½ navama½.

This Ends the Discourse on Mindfulness Established in the Body

~~~

[Khantijayo Bhikkhu]