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Kāyagatāsatisuttaṁ (MN 119): The Discourse about Mindfulness related to the Body

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Kāyagatāsatisuttaṁ (MN 119)
The Discourse about Mindfulness related to the Body
edited and translated by
Ānandajoti Bhikkhu
(November 2008)

Preface

Primary Texts

BJT: Śrī Laṁkan edition, from the Buddha Jayanti Tripitaka Series, Volume XII (Colombo, 1974/2517, reprinted with corrections 2005).

PTS: European edition, Majjhima-nikāya, Vol. III, (London 1899, reprinted Oxford, 1994).

Thai: Thai edition, as found on Budsir for Windows CD-ROM (version 2.0, Bangkok, 1996).

ChS: Burmese edition as found on the Chaṭṭha Saṅgāyana CD-ROM (version 3, Igaturi, no date but = 1999).

Commentaries

Comm: Mahāparinibbānasuttavaṇṇanā, as found on the Chaṭṭha Saṅgāyana CD-ROM (version 3, Igatpuri, no date, but = 1999).

Translations

MLD: Middle Length Discourse of the Buddha, translated by Bhikkhu Ñāṇamoli and Bhikkhu Bodhi (Wisdom Publications, 2001).

Ānandajoti Bhikkhu
November, 2008

The Setting

Evaṁ me [1] sutaṁ:
Thus I heard:

ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati,
at one time the Gracious One was dwelling near Sāvatthī,

Jetavane Anāthapiṇḍikassa [2] ārāme.
in Jeta's Wood, at Anāthapiṇḍika's monastery.

Atha kho sambahulānaṁ bhikkhūnaṁ,
Then amongst many monks,

pacchābhattaṁ piṇḍapātapaṭikkantānaṁ,
after returning from the alms-round after the meal,

upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ,
assembling together, and sitting in the attendance hall,

ayam-antarākathā udapādi:
this conversation arose:

“Acchariyaṁ āvuso, abbhutaṁ [3] āvuso,
“Wonderful, friend, marvellous, friend,

yāvañ-cidaṁ tena Bhagavatā jānatā passatā Arahatā Sammāsambuddhena
* that this was said by the Gracious One, who knows, who sees, the Worthy One, the Perfect Sambuddha:

Kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā’ ” ti,
Mindfulness related to the body, when it has been developed and made much of yields great fruit and brings great advantages’ ”,

ayaṁ ca [4] hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti.
but this conversation amongst those monks was left unfinished.

Atha kho Bhagavā sāyanhasamayaṁ [5] paṭisallānā [6] vuṭṭhito,
Then the Gracious One, having risen from seclusion in the evening time,

yenupaṭṭhānasālā [7] tenupasaṅkami,
went to the assembly hall,

upasaṅkamitvā, paññatte āsane nisīdi.
and after going, he sat down on the prepared seat.

Nisajja kho Bhagavā bhikkhū āmantesi:
Having sat down the Gracious One addressed the monks, (saying):

“Kāyanuttha bhikkhave etarahi kathāya sannisinnā, [8]
“What is the talk about, monks, amongst those who are sitting here at present,

kā ca pana vo antarākathā vippakatā?” ti.
and what is the conversation that you left unfinished?”

“Idha bhante amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ,
“Here, reverend Sir, after returning from the alms-round after the meal,

upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ,
assembling together, and sitting in the attendance hall,

ayam-antarākathā udapādi:
this conversation arose:

‘Acchariyaṁ āvuso, abbhutaṁ āvuso,
‘Wonderful, friend, marvellous, friend,

yāvañ-cidaṁ tena Bhagavatā jānatā passatā Arahatā Sammāsambuddhena
* that this was said by the Gracious One, who knows, who sees, the Worthy One, the Perfect Sambuddha:

Kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā” ’ ti,
Mindfulness related to the body, when it has been developed and made much of yields great fruit and brings great advantages” ’,

ayaṁ no [9] bhante antarākathā vippakatā, atha Bhagavā anuppatto” ti.
this conversation amongst us was left unfinished, then the Gracious One arrived.”

“Kathaṁ bhāvitā ca bhikkhave kāyagatāsati kathaṁ bahulīkatā
“And how, monks, does mindfulness related to the body when it has been developed and made much of

mahapphalā hoti mahānisaṁsā?
yield great fruit and bring great advantages? [10]

Mindfulness while Breathing

Idha bhikkhave bhikkhu araññagato vā, rukkhamūlagato vā,
Here, monks, a monk who has gone to the wilderness, or to the root of a tree,

suññāgāragato vā, nisīdati.
or to an empty place, sits down.

Pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya,
After folding his legs crosswise, setting his body straight,

parimukhaṁ satiṁ upaṭṭhapetvā,
and establishing mindfulness at the front,

so sato va assasati, sato [11] passasati.
ever mindful he breathes in, mindful he breathes out.

Dīghaṁ vā assasanto “dīghaṁ assasāmī” ti pajānāti,
While breathing in long, he knows “I am breathing in long”,

dīghaṁ vā passasanto “dīghaṁ passasāmī” ti pajānāti,
while breathing out long, he knows “I am breathing out long”,

rassaṁ vā assasanto “rassaṁ assasāmī” ti pajānāti,
while breathing in short, he knows “I am breathing in short”,

rassaṁ vā passasanto “rassaṁ passasāmī” ti pajānāti,
while breathing out short, he knows “I am breathing out short”,

sabbakāyapaṭisaṁvedī assasissāmī ti sikkhati,
he trains like this: experiencing the whole body I will breathe in,

sabbakāyapaṭisaṁvedī passasissāmī ti sikkhati,
he trains like this: experiencing the whole body I will breathe out,

passambhayaṁ kāyasaṅkhāraṁ assasissāmī ti sikkhati,
he trains like this: making the bodily process calm I will breathe in,

passambhayaṁ kāyasaṅkhāraṁ passasissāmī ti sikkhati.
he trains like this: making the bodily process calm I will breathe out.

* * *



Tassa evaṁ [12] appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye [13] gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts [14] there are dependent on the household life [15] are given up,

tesaṁ [16] pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally [17] stable,

sannisīdati ekodi hoti [18] samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi [19] bhikkhave bhikkhu kāyagataṁ satiṁ [20] bhāveti.
Like this, monks, does a monk develop mindfulness related to the body. [21]

The Postures

Puna ca paraṁ, bhikkhave bhikkhu gacchanto vā “gacchāmī” ti pajānāti;
Moreover, monks, a monk while going knows “I am going”;

ṭhito vā “ṭhitomhī” ti pajānāti, nisinno vā “nisinnomhī” ti pajānāti;
or, standing he knows “I am standing”; or, sitting he knows “I am sitting”;

sayāno vā “sayānomhī” ti pajānāti;
or, while lying down he knows “I am lying down”;

yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṁ pajānāti.
or, in whatever way his body is disposed, he knows it is (disposed) in just that way.

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

Full Awareness

Puna ca paraṁ, bhikkhave bhikkhu abhikkante paṭikkante sampajānakārī hoti;
Moreover, monks, a monk in going forwards, in going back, is one who practises with full awareness;

ālokite vilokite sampajānakārī hoti;
in looking ahead, or in looking around, he is one who practises with full awareness;

sammiñjite [22] pasārite sampajānakārī hoti;
in bending or in stretching, he is one who practises with full awareness;

saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti;
in bearing his double-robe, bowl, and (other) robes, he is one who practises with full awareness;

asite pīte khāyite sāyite sampajānakārī hoti;
in eating, in drinking, in chewing, in tasting, he is one who practises with full awareness;

uccārapassāvakamme sampajānakārī hoti;
in passing stool and urine, he is one who practises with full awareness;

gate ṭhite nisinne; sutte jāgarite; bhāsite tuṇhībhāve sampajānakārī hoti.
in going, in standing, in sitting; in sleeping, in waking; in talking, and in maintaining silence, he is one who practises with full awareness.

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

Applying the Mind to Repulsiveness

Puna ca paraṁ, bhikkhave bhikkhu imam-eva kāyaṁ -
Moreover, monks, a monk in regard to this very body -

uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ,
from the sole of the feet upwards, from the hair of the head down, bounded by the skin,

pūraṁ [23] nānappakārassa asucino paccavekkhati:
and full of manifold impurities - reflects (thus):

Atthi imasmiṁ kāye:
‘There are in this body:

kesā, lomā, nakhā, dantā, taco,
hairs of the head, body hairs, nails, teeth, skin,

maṁsaṁ, nahāru, [24] aṭṭhī, [25] aṭṭhimiñjaṁ, [26] vakkaṁ,
flesh, sinews, bones, bone-marrow, kidneys,

hadayaṁ, yakanaṁ, kilomakaṁ, pihakaṁ, papphāsaṁ,
heart, liver, pleura, spleen, lungs,

antaṁ, antaguṇaṁ, udariyaṁ, karīsaṁ,
intestines, mesentery, undigested food, excrement,

pittaṁ, semhaṁ, pubbo, lohitaṁ, sedo, medo,
bile, phlegm, pus, blood, sweat, fat,

assu, vasā, kheḷo, siṅghāṇikā, lasikā, muttan’-ti.
tears, grease, spit, mucus, synovial fluid, urine.’

Seyyathā pi, bhikkhave ubhatomukhā mutoḷi [27] pūrā nānāvihitassa dhaññassa,
Just as though, monks, there were a bag open at both ends, full of various kinds of grain,

seyyathīdaṁ: [28] sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ;
such as: hill rice, white rice, mung beans, kidney beans, sesame seeds, chickpeas;

tam-enaṁ cakkhumā puriso muñcitvā paccavekkheyya:
and a man with good vision having opened it were to reflect (thus):

‘Ime sālī, ime vīhī, ime muggā, ime māsā, ime tilā, ime taṇḍulā’ ti;
‘This is hill rice, this is white rice, these are mung beans, these are sesame seeds, these are chickpeas’;

evam-eva kho bhikkhave bhikkhu [29] imam-eva kāyaṁ -
even so, monks, a monk in regard to this very body -

uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ,
from the sole of the feet upwards, from the hair of the head down, bounded by the skin,

pūraṁ nānappakārassa asucino paccavekkhati:
and full of manifold impurities - reflects (thus):

Atthi imasmiṁ kāye,
‘There are in this body,

kesā, lomā, nakhā, dantā, taco,
hairs of the head, body hairs, nails, teeth, skin,

maṁsaṁ, nahāru, aṭṭhi, aṭṭhimiñjaṁ, vakkaṁ,
flesh, sinews, bones, bone-marrow, kidneys,

hadayaṁ, yakanaṁ, kilomakaṁ, pihakaṁ, papphāsaṁ,
heart, liver, pleura, spleen, lungs,

antaṁ, antaguṇaṁ, udariyaṁ, karīsaṁ,
intestines, mesentery, undigested food, excrement,

pittaṁ, semhaṁ, pubbo, lohitaṁ, sedo, medo,
bile, phlegm, pus, blood, sweat, fat,

assu, vasā, kheḷo, siṅghāṇikā, lasikā, muttan’-ti.
tears, grease, spit, mucus, synovial fluid, urine.’

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

Applying the Mind to the Elements

Puna ca paraṁ, bhikkhave bhikkhu imam-eva kāyaṁ,
Moreover, monks, a monk, in regard to this very body,

yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:
however placed, however disposed, reflects by way of the elements:

Atthi imasmiṁ kāye,
‘There are in this body,

paṭhavīdhātu [30] āpodhātu tejodhātu vāyodhātū’ ti.
the earth element, the water element, the fire element, the wind element.’

Seyyathā pi, bhikkhave dakkho goghātako vā goghātakantevāsī vā,
Just as though, monks, a clever butcher, or a butcher's apprentice,

gāviṁ vadhitvā cātummahāpathe [31] bilaso [32] vibhajitvā [33] nisinno assa;
after slaughtering a cow, were sitting down at a crossroads after dividing it into portions;

evam-eva kho bhikkhave bhikkhu imam-eva kāyaṁ,
even so, monks, a monk in regard to this very body,

yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:
however placed, however disposed, reflects by way of the elements:

Atthi imasmiṁ kāye,
‘There are in this body,

paṭhavīdhātu āpodhātu tejodhātu vāyodhātū’ ti.
the earth element, the water element, the fire element, the wind element.’

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

The First Charnel Ground

Puna ca paraṁ, bhikkhave bhikkhu seyyathā pi
Moreover, monks, it's as if a monk

passeyya sarīraṁ sīvathikāya [34] chaḍḍitaṁ,
might see a body thrown into a charnel ground,

ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā,
dead for one day, or dead for two days, or dead for three days,

uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.
bloated, discoloured, having become quite rotten.

So imam-eva kāyaṁ upasaṁharati:
He then compares it with his very own body (thinking):

‘Ayam-pi kho kāyo evaṁdhammo evaṁbhāvī etaṁ [35] anatīto.’ ti
‘This body also has such a nature, has such a constitution, has not gone beyond this.’

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

The Second Charnel Ground

Puna ca paraṁ, bhikkhave bhikkhu seyyathā pi
Moreover, monks, it's as if a monk

passeyya sarīraṁ sīvathikāya chaḍḍitaṁ,
might see a body thrown into a charnel ground,

kākehi vā khajjamānaṁ, kulalehi vā khajjamānaṁ, [36] gijjhehi vā khajjamānaṁ, [37]
being eaten by crows, or being eaten by hawks, or being eaten by vultures,

suvāṇehi [38] vā khajjamānaṁ, sigālehi [39] vā khajjamānaṁ,
or being eaten by dogs, or being eaten by jackals,

vividhehi vā pāṇakajātehi khajjamānaṁ.
or being eaten by various kinds of worms.

So imam-eva kāyaṁ upasaṁharati:
He then compares it with his very own body (thinking):

‘Ayam-pi kho kāyo evaṁdhammo evaṁbhāvī etaṁ anatīto’ ti.
‘This body also has such a nature, has such a constitution, has not gone beyond this.’

* * *



Tassa evaṁ appamattassa [40] ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

The Third Charnel Ground

Puna ca paraṁ, bhikkhave bhikkhu seyyathā pi
Moreover, monks, it's as if a monk

passeyya sarīraṁ sīvathikāya chaḍḍitaṁ,
might see a body thrown into a charnel ground,

aṭṭhisaṅkhalikaṁ [41] samaṁsalohitaṁ nahārusambandhaṁ. [42]
a skeleton, with flesh and blood, bound together by tendons.

So imam-eva kāyaṁ upasaṁharati:
He then compares it with his very own body (thinking):

‘Ayam-pi kho kāyo evaṁdhammo evaṁbhāvī etaṁ anatīto’ ti.
‘This body also has such a nature, has such a constitution, has not gone beyond this.’

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

The Fourth Charnel Ground

Puna ca paraṁ, bhikkhave bhikkhu seyyathā pi
Moreover, monks, it's as if a monk

passeyya sarīraṁ sīvathikāya chaḍḍitaṁ,
might see a body thrown into a charnel ground,

aṭṭhisaṅkhalikaṁ nimmaṁsalohitamakkhitaṁ nahārusambandhaṁ.
a skeleton, without flesh, smeared with blood, bound together by tendons.

So imam-eva kāyaṁ upasaṁharati:
He then compares it with his very own body (thinking):

‘Ayam-pi kho kāyo evaṁdhammo evaṁbhāvī etaṁ anatīto’ ti.
‘This body also has such a nature, has such a constitution, has not gone beyond this.’

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

The Fifth Charnel Ground

Puna ca paraṁ, bhikkhave bhikkhu seyyathā pi
Moreover, monks, it's as if a monk

passeyya sarīraṁ sīvathikāya chaḍḍitaṁ,
might see a body thrown into a charnel ground,

aṭṭhisaṅkhalikaṁ apagatamaṁsalohitaṁ nahārusambandhaṁ.
a skeleton, no longer having flesh and blood, bound together by tendons.

So imam-eva kāyaṁ upasaṁharati:
He then compares it with his very own body (thinking):

‘Ayam-pi kho kāyo evaṁdhammo evaṁbhāvī etaṁ anatīto’ ti.
‘This body also has such a nature, has such a constitution, has not gone beyond this.’

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

The Sixth Charnel Ground

Puna ca paraṁ, bhikkhave bhikkhu seyyathā pi
Moreover, monks, it's as if a monk

passeyya sarīraṁ sīvathikāya chaḍḍitaṁ,
might see a body thrown into a charnel ground,

aṭṭhikāni apagatasambandhāni, [43] disāvidisāsu vikkhittāni, [44]
with bones no longer bound together, scattered in all directions,

aññena hatthaṭṭhikaṁ, aññena pādaṭṭhikaṁ, [45] aññena jaṅghaṭṭhikaṁ,
with a hand-bone here, with a foot-bone there, with a knee-bone here,

aññena ūruṭṭhikaṁ, [46] aññena kaṭaṭṭhikaṁ, [47] aññena piṭṭhiṭṭhakaṁ, [48]
with a thigh-bone there, with a hip-bone here, with a bone of the back there,

aññena sīsakaṭāhaṁ.
with the skull here.

So imam-eva kāyaṁ upasaṁharati:
He then compares it with his very own body (thinking):

‘Ayam-pi kho kāyo evaṁdhammo evaṁbhāvī etaṁ anatīto’ ti.
‘This body also has such a nature, has such a constitution, has not gone beyond this.’

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

The Seventh Charnel Ground

Puna ca paraṁ, bhikkhave bhikkhu seyyathā pi
Moreover, monks, it's as if a monk

passeyya sarīraṁ sīvathikāya chaḍḍitaṁ,
might see a body thrown into a charnel ground,

aṭṭhikāni setāni saṅkhavaṇṇūpanibhāni. [49]
having white bones, like the colour of a conch.

So imam-eva kāyaṁ upasaṁharati:
He then compares it with his very own body (thinking):

‘Ayam-pi kho kāyo evaṁdhammo evaṁbhāvī etaṁ anatīto’ ti.
‘This body also has such a nature, has such a constitution, has not gone beyond this.’

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

The Eighth Charnel Ground

Puna ca paraṁ, bhikkhave bhikkhu seyyathā pi
Moreover, monks, it's as if a monk

passeyya sarīraṁ sīvathikāya chaḍḍitaṁ,
might see a body thrown into a charnel ground,

aṭṭhikāni puñjakitāni [50] terovassikāni.
a heap of bones more than a year old.

So imam-eva kāyaṁ upasaṁharati:
He then compares it with his very own body (thinking):

‘Ayam-pi kho kāyo evaṁdhammo evaṁbhāvī etaṁ anatīto’ ti.
‘This body also has such a nature, has such a constitution, has not gone beyond this.’

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

The Ninth Charnel Ground

Puna ca paraṁ, bhikkhave bhikkhu seyyathā pi
Moreover, monks, it's as if a monk

passeyya sarīraṁ sīvathikāya chaḍḍitaṁ,
might see a body thrown into a charnel ground,

aṭṭhikāni pūtīni cuṇṇakajātāni.
rotten bones that have become like powder.

So imam-eva kāyaṁ upasaṁharati:
He then compares it with his very own body (thinking):

‘Ayam-pi kho kāyo evaṁdhammo evaṁbhāvī etaṁ anatīto’ ti.
‘This body also has such a nature, has such a constitution, has not gone beyond this.’

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

The First Absorption

Puna ca paraṁ bhikkhave bhikkhu vivicceva kāmehi, [51] vivicca akusalehi dhammehi,
Moreover, monks, a monk, quite secluded from sense desires, secluded from unwholesome things,

savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
having thinking, reflection, and the happiness and joy born of seclusion,

paṭhamaṁ jhānaṁ [52] upasampajja viharati.
dwells having attained the first absorption.

So imam-eva kāyaṁ vivekajena pītisukhena abhisandeti,
He floods his very own body all through with the happiness and joy born of seclusion,

parisandeti [53] paripūreti parippharati,
he floods it all round, completely fills it, and completely suffuses it,

nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ [54] hoti.
so that there is no part of his body that is unpervaded by the happiness and joy born of seclusion.

Seyyathā pi bhikkhave dakkho nahāpako [55] vā nahāpakantevāsī vā,
Just as if, monks, a clever bath attendant or bath attendant's apprentice,

kaṁsathāle nahānīyacuṇṇāni [56] ākiritvā [57] udakena,
having sprinkled bath-powder on a brass plate with water,

paripphosakaṁ paripphosakaṁ sanneyya sāssa [58] nahānīyapiṇḍi, [59]
would knead his bathing ball until it has become completely drenched, [60]

snehānugatā [61] snehaparetā [62] santarabāhirā phuṭṭhā, [63] snehena na ca pagghariṇī. [64]
soapy and slippery to the touch both inside and outside, but (still) it does not overflow with soap.

Evam-eva kho bhikkhave bhikkhu
Even so, monks, a monk

imam-eva kāyaṁ vivekajena pītisukhena abhisandeti,
floods his very own body all through with the happiness and joy born of seclusion,

parisandeti paripūreti parippharati,
he floods it all round, completely fills it, and completely suffuses it,

nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
so that there is no part of his body unpervaded by the happiness and joy born of seclusion.

* * *



Tassa evaṁ appamattassa [65] ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

The Second Absorption

Puna ca paraṁ bhikkhave bhikkhu vitakkavicārānaṁ vūpasamā, [66]
Moreover, monks, with the calming down of thinking and reflection,

ajjhattaṁ sampasādanaṁ, cetaso ekodibhāvaṁ,
with internal clarity, and one-pointedness of mind,

avitakkaṁ, avicāraṁ, samādhijaṁ pītisukhaṁ,
being without thinking, without reflection, having the happiness and joy born of concentration,

dutiyaṁ jhānaṁ upasampajja viharati.
he dwells having attained the second absorption.

So imam-eva kāyaṁ samādhijena pītisukhena abhisandeti,
He floods his very own body all through with the happiness and joy born of concentration,

parisandeti paripūreti parippharati,
he floods it all round, completely fills it, and completely suffuses it,

nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
so that there is no part of his body that is unpervaded by the happiness and joy born of concentration.

Seyyathā pi bhikkhave udakarahado gambhīro [67] ubbhidodako,
Just as if, monks, there were a lake with water rising from the depths,

tassa [68] nevassa Puratthimāya disāya udakassāyamukhaṁ, [69]
and water does not flow into it from the East,

na Pacchimāya disāya udakassāyamukhaṁ, [70]
nor does water flow into it from the West,

na Uttarāya disāya udakassāyamukhaṁ,
nor does water flow into it from the North,

na Dakkhiṇāya disāya udakassāyamukhaṁ,
nor does water flow into it from the South,

devo ca na [71] kālena kālaṁ sammā dhāraṁ anuppaveccheyya,
and nor does the (rain) god from time to time send a good shower,

atha kho tamhā va [72] udakarahadā sītā vāridhārā ubbhijjitvā,
and then from those cool streams of water, after rising from that lake,

tam-eva udakarahadaṁ sītena vārinā abhisandeyya,
would flood the lake with cool water all through,

parisandeyya paripūreyya paripphareyya,
would flood it all round, completely fill it, and completely suffuse it,

nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.
so that there is no part of the lake that is unpervaded by the cool water.

Evam-eva kho bhikkhave bhikkhu
Even so monks, a monk

imam-eva kāyaṁ samādhijena pītisukhena abhisandeti,
floods his very own body all through with the happiness and joy born of concentration,

parisandeti paripūreti parippharati,
he floods it all round, completely fills it, and completely suffuses it,

nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
so that there is no part of his body unpervaded by the happiness and joy born of concentration.

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

The Third Absorption

Puna ca paraṁ bhikkhave bhikkhu pītiyā ca virāgā [73] upekkhako [74] ca viharati,
Moreover, monks, a monk, with the fading away of joy dwells equanimous,

sato ca sampajāno, sukhañ-ca kāyena paṭisaṁvedeti,
mindful, fully aware, experiencing happiness through the body,

yan-taṁ [75] Ariyā ācikkhanti: ‘Upekkhako satimā sukhavihārī’ ti,
about which the Noble Ones declare: ‘He dwells pleasantly, mindful, and equanimous,’

[76]tatiyaṁ jhānaṁ upasampajja viharati.
and dwells having attained the third absorption.

So imam-eva kāyaṁ nippītikena sukhena [77] abhisandeti,
He floods his very own body all through with happiness but without joy, [78]

parisandeti paripūreti parippharati,
he floods it all round, completely fills it, and completely suffuses it,

nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
so that there is no part of his body unpervaded by happiness but without joy.

Seyyathā pi bhikkhave uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā
Just as if, monks, in a pond full of water-lilies or a pond full of lotuses or a pond full of white lotuses

appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā,
some of those water-lilies or lotuses or white lotuses,

udake jātāni udake saṁvaḍḍhāni [79] udakānuggatāni anto nimuggapositāni, [80]
born in the water, flourishing in the water, not rising above water, which are nourished from inside the depths,

yāva ca aggā [81] yāva ca mūlā sītena vārinā abhisannāni,
would from the top unto the root be flooded with cool water,

parisannāni paripūrāni paripphutāni, [82]
flooded all round, completely filled, and completely suffused,

nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā
so that there are no water-lilies or lotuses or white lotuses

sītena vārinā apphuṭaṁ assa.
that are unpervaded by the cool water.

Evam-eva kho bhikkhave bhikkhu
Even so monks, a monk

imam-eva kāyaṁ nippītikena sukhena abhisandeti,
floods his very own body all through with happiness but without joy,

parisandeti paripūreti parippharati,
he floods it all round, completely fills it, and completely suffuses it,

nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
so that there is no part of his body unpervaded by happiness but without joy.

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

The Fourth Absorption

Puna ca paraṁ bhikkhave bhikkhu sukhassa ca pahānā, [83] dukkhassa ca pahānā,
Moreover, monks, a monk, having abandoned pleasure and abandoned pain,

pubbeva somanassadomanassānaṁ atthaṅgamā, [84]
and with the previous passing away of mental happiness and sorrow,

adukkham-asukhaṁ, [85] upekkhāsatipārisuddhiṁ,
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity,

catutthaṁ jhānaṁ upasampajja viharati.
dwells having attained the fourth absorption.

So imam-eva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti,
He sits suffusing his very own body with complete purity that comes from a cleansed mind,

nāssa [86] kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
so that there is no part of his body unpervaded by the complete purity that comes from a cleansed mind.

Seyyathā pi bhikkhave puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa,
Just as if, monks, a man was sitting down after covering (his body) up to his head with a white cloth,

nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa.
so that there is no part of his body uncovered by the white cloth.

Evam-eva kho bhikkhave bhikkhu
Even so monks, a monk

imam-eva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti,
sits suffusing his very own body with complete purity that comes from a cleansed mind,

nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
so that there is no part of his body unpervaded by the complete purity that comes from a cleansed mind.

* * *



Tassa evaṁ appamattassa ātāpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way

ye gehasitā sarasaṅkappā te pahīyanti,
whatever rushing thoughts there are dependent on the household life are given up,

tesaṁ pahānā ajjhattam-eva cittaṁ santiṭṭhati,
and with the giving up of these the mind becomes internally stable,

sannisīdati ekodi hoti samādhiyati.
settles down, becomes one-pointed, and concentrated.

Evam-pi bhikkhave bhikkhu kāyagataṁ satiṁ bhāveti.
Like this, monks, does a monk develop mindfulness related to the body.

The Similies

Yassa kassaci bhikkhave kāyagatāsati bhāvitā bahulīkatā,
For whoever, monks, mindfulness related to the body has been developed and made much of

antogadhā tassa [87] kusalā dhammā ye keci vijjābhāgiyā.
for him are included whatever wholesome things there are partaking of understanding. [88]

Seyyathā pi bhikkhave yassa kassaci mahāsamuddo cetasā phuṭo
Just as, monks, for whoever has encompassed the great ocean with his mind

antogadhā tassa kunnadiyo yā kāci samuddaṅgamā,
for him are included whatever small rivers there are that flow to the ocean,

evam-eva kho bhikkhave yassa kassaci kāyagatāsati bhāvitā bahulīkatā
just so, monks, for whoever mindfulness related to the body has been developed and made much of

antogadhā tassa kusalā dhammā ye keci vijjābhāgiyā.
for him are included whatever wholesome things there are partaking of understanding.

Yassa kassaci bhikkhave kāyagatāsati abhāvitā abahulīkatā,
For whoever, monks, mindfulness related to the body is undeveloped and has not been made much of

labhati tassa Māro otāraṁ, labhati tassa Māro ārammaṇaṁ.
Māra finds an opening in him, Māra gets an opportunity with him. [89]

Seyyathā pi bhikkhave puriso garukaṁ silāguḷaṁ [90] allamattikāpuñje pakkhipeyya,
Just as, monks, a person might throw a heavy stone ball into a mass of soft clay,

taṁ kim-maññatha [91] bhikkhave api nu taṁ garukaṁ silāguḷaṁ
what do you think, monks, would that heavy stone ball

allamattikāpuñje labhetha otāran?”-ti
get an opening into that mass of soft clay?”

“Evaṁ Bhante.”
“Yes, reverend Sir.”

“Evam-eva kho bhikkhave yassa kassaci kāyagatāsati abhāvitā abahulīkatā
“Just so, monks, for whoever mindfulness related to the body is undeveloped and has not been made much of

labhati tassa Māro otāraṁ, labhati tassa Māro ārammaṇaṁ.
Māra finds an opening in him, Māra gets an opportunity with him.

* * *



Seyyathā pi bhikkhave sukkhaṁ kaṭṭhaṁ koḷāpaṁ
Just as if, monks, there were a dry piece of wood from a dead tree

atha puriso āgaccheyya uttarāraṇiṁ ādāya,
then a person might come along and having taken an upper kindling-stick,

‘aggiṁ abhinibbattessāmi tejo pātukarissāmī’ ti, [92]
(thinking): ‘I will kindle a fire, I will make heat’,

taṁ kim-maññatha bhikkhave api nu so puriso,
what do you think, monks, that person,

amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya, [93]
after taking that upper kindling-stick to that dry piece of wood from a dead tree,

abhimatthento aggiṁ abhinibbatteyya tejo pātukareyyā?” ti.
while rubbing it might he kindle a fire, might he make heat?”

“Evaṁ Bhante.”
“Yes, reverend Sir.”

“Evam-eva kho bhikkhave yassa kassaci kāyagatāsati abhāvitā abahulīkatā
“Just so, monks, for whoever mindfulness related to the body is undeveloped and has not been made much of

labhati tassa Māro otāraṁ, labhati tassa Māro ārammaṇaṁ.
Māra finds an opening in him, Māra gets an opportunity with him.

* * *



Seyyathā pi bhikkhave udakamaṇiko ritto tuccho ādhāre ṭhapito, [94]
Just as if, monks, there was an empty, hollow water jar placed on a stand,

atha puriso āgaccheyya udakabhāraṁ ādāya,
and a person would come after taking a load of water,

taṁ kim-maññatha bhikkhave api nu so puriso
what do you think, monks, would that person

labhetha udakassa nikkhepanan?”-ti
be able to pour water into it?”

“Evaṁ Bhante.”
“Yes, reverend Sir.”

“Evam-eva kho bhikkhave yassa kassaci kāyagatāsati abhāvitā abahulīkatā
“Just so, monks, for whoever mindfulness related to the body is undeveloped and has not been made much of

labhati tassa [95] Māro otāraṁ, labhati tassa Māro ārammaṇaṁ.
Māra finds an opening in him, Māra gets an opportunity with him.

* * *



Yassa kassaci bhikkhave kāyagatāsati bhāvitā bahulīkatā,
For whoever, monks, mindfulness related to the body has been developed and made much of

na tassa labhati Māro otāraṁ, na tassa labhati Māro ārammaṇaṁ.
Māra does not find an opening in him, Māra does not get an opportunity with him.

Seyyathā pi bhikkhave puriso lahukaṁ suttaguḷaṁ
* Just as if, monks, a person would throw a light ball of string

sabbasāramaye aggaḷaphalake [96] pakkhipeyya,
at a crossbar of a door made out of solid heartwood,

taṁ kim-maññatha bhikkhave api nu so puriso [97]
what do you think, monks, would that person

taṁ lahukaṁ suttaguḷaṁ sabbasāramaye aggaḷaphalake labhetha otāran?”-ti.
be able to pierce the crossbar of a door made out of solid heartwood with that light ball of string?”

“No hetaṁ Bhante.”
“Certainly not, reverend Sir.”

“Evam-eva kho bhikkhave yassa kassaci kāyagatāsati bhāvitā bahulīkatā
“Just so, monks, for whoever mindfulness related to the body is developed and has been made much of

na tassa labhati Māro otāraṁ, na tassa labhati Māro ārammaṇaṁ.
Māra does not find an opening in him, Māra does not get an opportunity with him.

* * *



Seyyathā pi bhikkhave allaṁ kaṭṭhaṁ sasnehaṁ,
Just as if, monks, there were a moist piece of wood still having sap,

atha puriso āgaccheyya uttarāraṇiṁ ādāya,
then a person might come along and having taken an upper kindling-stick,

‘aggiṁ abhinibbattessāmi tejo pātukarissāmī’ ti,
(thinking): ‘I will kindle a fire, I will make heat’,

taṁ kim-maññatha bhikkhave api nu so puriso,
what do you think, monks, that person,

amuṁ allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya
after taking that upper kindling-stick to that moist piece of wood still having sap,

abhimatthento aggiṁ abhinibbatteyya tejo pātukareyyā?” ti.
while rubbing it might he kindle a fire, might he make heat?”

“No hetaṁ Bhante.”
“Certainly not, reverend Sir.”

“Evam-eva kho bhikkhave yassa kassaci kāyagatāsati bhāvitā bahulīkatā
“Just so, monks, for whoever mindfulness related to the body is developed and has been made much of

na tassa labhati Māro otāraṁ, na tassa labhati Māro ārammaṇaṁ.
Māra does not find an opening in him, Māra does not get an opportunity with him.

* * *



Seyyathā pi bhikkhave udakamaṇiko pūro udakassa
Just as if, monks, there was a water jar full of water,

samatittiko kākapeyyo, ādhāre ṭhapito,
so brimful that a crow could drink from it, placed on a stand,

atha puriso āgaccheyya, udakabhāraṁ ādāya,
and a person would come after taking a load of water,

taṁ kim-maññatha bhikkhave api nu so puriso
what do you think, monks, would that person

labhetha udakassa nikkhepanan?”-ti
be able to pour water into it?”

“No hetaṁ Bhante.”
“Certainly not, reverend Sir.”

“Evam-eva kho bhikkhave yassa kassaci kāyagatāsati bhāvitā bahulīkatā
“Just so, monks, for whoever mindfulness related to the body is developed and has been made much of

na tassa labhati Māro otāraṁ, na tassa labhati Māro ārammaṇaṁ.
Māra does not find an opening in him, Māra does not get an opportunity with him.

Yassa kassaci bhikkhave kāyagatāsati bhāvitā bahulīkatā,
For whoever, monks, mindfulness related to the body is developed and has been made much of

so yassa yassa abhiññā sacchikaraṇīyassa dhammassa
whatever deep knowledge pertaining to things that can be realised

cittaṁ abhininnāmeti abhiññā sacchikiriyāya,
he turns his mind to for realisation of deep knowledge,

tatra tatreva [98] sakkhibhabbataṁ [99] pāpuṇāti, sati sati-āyatane.
right there he attains a realisation of it, while there is a basis for mindfulness. [100]

* * *



Seyyathā pi bhikkhave udakamaṇiko pūro udakassa samatittiko
Just as if, monks, there was a full water jar, so brimful with water

kākapeyyo ādhāre ṭhapito,
that a crow could drink from it placed on a stand,

tam-enaṁ balavā puriso yato yato āviñjeyya, [101] āgaccheyya udakan?”-ti
and a strong man were to disturb it from whatever place, would water flow out?”

“Evaṁ Bhante.”
“Yes, reverend Sir.”

“Evam-eva kho bhikkhave yassa kassaci kāyagatāsati bhāvitā bahulīkatā,
“Just so, monks, for whoever mindfulness related to the body is developed and has been made much of

so yassa yassa abhiññā sacchikaraṇīyassa dhammassa
whatever deep knowledge pertaining to things that can be realised

cittaṁ abhininnāmeti abhiññā sacchikiriyāya,
he turns his mind to for realisation of deep knowledge,

tatra tatreva sakkhibhabbataṁ pāpuṇāti, sati sati-āyatane.
right there he attains a realisation of it, while there is a basis for mindfulness.

* * *



Seyyathā pi bhikkhave [102] same bhūmibhāge caturassā pokkharaṇī, [103]
Just as if, monks, there were a square pond on an even piece of ground,

āḷibaddhā, [104] pūrā udakassa, samatittikā kākapeyyā,
bound with an embankment, full of water, so brimful that a crow could drink from it,

tam-enaṁ balavā puriso yato yato āḷiṁ muñceyya, [105] āgaccheyya udakan?”-ti
and a strong man were to loosen that embankment from whatever place, would water flow out?”

“Evaṁ Bhante.”
“Yes, reverend Sir.”

“Evam-eva kho bhikkhave yassa kassaci kāyagatāsati bhāvitā bahulīkatā,
“Just so, monks, for whoever mindfulness related to the body is developed and has been made much of

so yassa yassa abhiññā sacchikaraṇīyassa dhammassa
whatever deep knowledge pertaining to things that can be realised

cittaṁ abhininnāmeti abhiññā sacchikiriyāya,
he turns his mind to for realisation of deep knowledge,

tatra tatreva sakkhibhabbataṁ pāpuṇāti, sati sati-āyatane.
right there he attains a realisation of it, while there is a basis for mindfulness.

* * *



Seyyathā pi bhikkhave subhūmiyaṁ cātummahāpathe
Just as if, monks, there were at the cross roads on good ground

ājaññaratho yutto assa ṭhito odhastapatodo, [106]
a chariot yoked with well-bred horses standing and a goad made ready,

tam-enaṁ dakkho yoggācariyo [107] assadammasārathi abhiruhitvā,
a clever driver, a trainer for those horses who need taming, after ascending,

vāmena hatthena rasmiyo gahetvā,
grasping the reigns with his left hand,

dakkhiṇena hatthena [108] patodaṁ gahetvā,
grasping the goad with his right hand,

yenicchakaṁ yad-icchakaṁ sāreyyāpi paccāsāreyyāpi. [109]
could lead them out and could lead them back whichever way he liked just as he liked.

Evam-eva kho bhikkhave yassa kassaci kāyagatāsati bhāvitā bahulīkatā,
Just so, monks, for whoever mindfulness related to the body is developed and has been made much of

so yassa yassa abhiññā sacchikaraṇīyassa dhammassa
whatever deep knowledge pertaining to things that can be realised

cittaṁ abhininnāmeti abhiññā sacchikiriyāya,
he turns his mind to for realisation of deep knowledge,

tatra tatreva sakkhibhabbataṁ pāpuṇāti, sati sati-āyatane.
right there he attains a realisation of it, while there is a basis for mindfulness.

The Ten Advantages of Practising Mindfulness related to the Body

Kāyagatāya bhikkhave satiyā āsevitāya bhāvitāya bahulīkatāya
When mindfulness related to the body, monks, is practised, developed, made much of,

yānikatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya
carried on, established, maintained, augmented, and properly instigated,

ime [110] dasānisaṁsā pāṭikaṅkhā. Katame dasa? [111]
these ten advantages are to be expected. Which ten?

 

1. Aratiratisaho hoti, na ca taṁ arati sahati,
He is one who has overcome liking and disliking, he is not overcome by disliking,

uppannaṁ aratiṁ abhibhuyya [112] viharati.
when disliking arises he dwells on having overcome it.

 

2. Bhayabheravasaho hoti, na ca taṁ bhayabheravaṁ sahati,
He is one who has overcome fear and fright, he is not overcome by fear and fright,

uppannaṁ bhayabheravaṁ ahibhuyya viharati,
when fear and fright arise he dwells on having overcome it.

 

3. Khamo hoti sītassa uṇhassa jighacchāya pipāsāya,
He is one who bears up with cold, heat, hunger, thirst,

ḍaṁsamakasavātātapasiriṁsapasamphassānaṁ [113]
gadflies, mosquitoes, wind, the heat (of the sun), and creeping things,

duruttānaṁ durāgatānaṁ vacanapathānaṁ;
badly spoken, unwelcome ways of speaking;

uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ,
and towards arisen bodily unpleasant feeling (that is)

tippānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ,
sharp, harsh, bitter, disagreeable, unwanted, life-threatening,

adhivāsakajātiko hoti.
he is one who endures it.

 

4. Catunnaṁ jhānānaṁ ābhicetasikānaṁ,
In regard to the four absorptions, the purest mentalities,

diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti,
which are a pleasant living here and now, he is one who obtains (them) at will,

akicchalābhī akasiralābhī. [114]
obtains (them) without difficulty, obtains (them) without trouble.

 

5. So [115] anekavihitaṁ iddhividhaṁ paccanubhoti: [116]
He experiences various kinds of psychic power: [117]

eko pi hutvā bahudhā hoti;
having been one he becomes many;

bahudhā pi hutvā eko hoti;
having been many he becomes one;

āvibhāvaṁ [118] tirobhāvaṁ;
he appears and disappears;

tirokuḍḍaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathā pi ākāse;
he goes unhindered through a wall, through a fence, through a mountain, as though in the sky;

paṭhaviyāpi ummujjanimmujjaṁ karoti, seyyathā pi udake;
he dives into and emerges from the earth, as though in water;

udake pi abhijjamāne [119] gacchati, seyyathā pi paṭhaviyaṁ;
he crosses water without sinking, as though on earth;

ākāse pi pallaṅkena kamati, seyyathā pi pakkhī sakuṇo;
he goes cross-legged though the sky, as though he were a bird with wings;

ime pi candimasuriye evaṁmahiddhike evaṁmahānubhāve,
this moon and sun, which are so powerful, so majestic,

pāṇinā parimasati parimajjati;
he touches, he strokes with his hand;

yāva Brahmalokā pi kāyena vasaṁ vatteti. [120]
he exercises power as far as the Brahma worlds with his body.

 

6. Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti:
With the divine ear-element which is purified and surpasses that of (normal) men he listens to both (kinds of) sounds:

dibbe ca mānuse ca, ye dūre [121] santike ca. [122]
of the divinities and of men, whether far or near.

 

7. Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti:
He knows that with his mind he can read the minds of other beings, of other persons:

sarāgaṁ vā cittaṁ “sarāgaṁ cittan”-ti pajānāti,
when a mind has passion he knows “the mind has passion”,

vītarāgaṁ vā cittaṁ [123] “vītarāgaṁ cittan”-ti pajānāti;
or when a mind is without passion he knows “the mind is without passion”;

sadosaṁ vā cittaṁ “sadosaṁ cittan”-ti pajānāti,
or when a mind has hate he knows “the mind has hate”,

vītadosaṁ vā cittaṁ “vītadosaṁ cittan”-ti pajānāti;
or when a mind is without hate he knows “the mind is without hate”;

samohaṁ vā cittaṁ “samohaṁ cittan”-ti pajānāti,
or when a mind has delusion he knows “the mind has delusion”,

vītamohaṁ vā cittaṁ “vītamohaṁ cittan”-ti pajānāti;
or when a mind is without delusion he knows “the mind is without delusion”;

saṅkhittaṁ vā cittaṁ “saṅkhittaṁ cittan”-ti pajānāti,
or when a mind is collected he knows “the mind is collected”,

vikkhittaṁ vā cittaṁ “vikkhittaṁ cittan”-ti pajānāti;
or when a mind is scattered he knows “the mind is scattered”;

mahaggataṁ vā cittaṁ “mahaggataṁ cittan”-ti pajānāti,
or when a mind has become very great he knows “the mind has become very great”,

amahaggataṁ vā cittaṁ “amahaggataṁ cittan”-ti pajānāti;
or when a mind has not become very great he knows “the mind has not become very great”;

sa-uttaraṁ vā cittaṁ “sa-uttaraṁ cittan”-ti pajānāti,
or when a mind is surpassable he knows “the mind is surpassable”,

anuttaraṁ vā cittaṁ “anuttaraṁ cittan”-ti pajānāti;
or when a mind is unsurpassable he knows “the mind is unsurpassable”;

samāhitaṁ vā cittaṁ “samāhitaṁ cittan”-ti pajānāti,
or when a mind is concentrated he knows “the mind is concentrated”,

asamāhitaṁ vā cittaṁ “asamāhitaṁ cittan”-ti pajānāti;
or when a mind is not concentrated he knows “the mind is not concentrated”;

vimuttaṁ vā cittaṁ “vimuttaṁ cittan”-ti pajānāti,
or when a mind is liberated he knows “the mind is liberated”,

avimuttaṁ vā cittaṁ “avimuttaṁ cittan”-ti pajānāti.
or when a mind is not liberated he knows “the mind is not liberated”.

 

8. So [124] anekavihitaṁ pubbenivāsaṁ anussarati, seyyathīdaṁ:
He recollects various previous existences, such as:

ekam-pi jātiṁ, dve pi jātiyo, [125] tisso pi jātiyo, catasso pi jātiyo, pañca pi jātiyo,
one life, two lives, three lives, four lives, five lives,

dasapi jātiyo, visam-pi jātiyo, tiṁsam-pi jātiyo, cattārīsam-pi jātiyo,
ten lives, twenty lives, thirty lives, forty lives,

paññāsam-pi jātiyo, jātisatam-pi, jātisahassam-pi, jātisatasahassam-pi,
fifty lives, a hundred lives, a thousand lives, a hundred thousand lives,

aneke pi saṁvaṭṭakappe, aneke pi vivaṭṭakappe, aneke pi saṁvaṭṭavivaṭṭakappe:
innumerable aeons of devolution, innumerable aeons of evolution, innumerable aeons of devolution and evolution:

amutrāsiṁ evaṁnāmo, evaṁgotto, evaṁvaṇṇo, evam-āhāro,
in such and such a place I had this name, this family, this class, this food,

evaṁsukhadukkhapaṭisaṁvedī evam-āyupariyanto;
this experience of pleasure and pain, this life term;

so tato cuto amutra udapādī,
passing away from there I arose in another state of existence,

tatrāpāsiṁ evaṁnāmo, evaṁgotto, evaṁvaṇṇo, evam-āhāro,
and in that place I had this name, this family, this class, this food,

evaṁsukhadukkhapaṭisaṁvedī evam-āyupariyanto,
this experience of pleasure and pain, this life term,

so tato cuto idhupapanno ti,
and passing away from there I arose here,

iti sākāraṁ sa-uddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
and so with their characteristics and with their details he recollects his various previous existences.

 

9. Dibbena cakkhunā visuddhena atikkantamānusakena
With the divine eye which is purified and surpasses that of (normal) men

satte passati cavamāne upapajjamāne,
he sees the passing away and arising of beings,

hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, [126]
inferior, superior, beautiful, ugly, in a good destiny, in a bad destiny,

yathākammūpage satte pajānāti.
and he knows beings arise according to their (good and bad) actions.

 

10. Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ
Through the destruction of the pollutants, without pollutants, freed in mind, freed through wisdom,

diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. [127]
he dwells having known, having directly experienced, and having attained (Nibbāna) himself in this very life.

 

Kāyagatāya bhikkhave satiyā āsevitāya bhāvitāya bahulīkatāya
When, monks, mindfulness related to the body is practised, developed, made much of,

yānikatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya
carried on, established, maintained, augmented, and properly instigated,

ime dasānisaṁsā pāṭikaṅkhā.” ti
these ten advantages are to be expected.”

Idam-avoca Bhagavā,
The Gracious One said this,

attamanā te bhikkhū Bhagavato bhāsitaṁ abhinandun-ti.
and those monks were uplifted and greatly rejoiced in what was said by the Gracious One.

Kāyagatāsatisuttaṁ Niṭṭhitaṁ [128]
The Discourse about Mindfulness related to the Body is Finished

Footnotes

  1. Evamme, sandhi form.
  2. PTS: Anāṭha-, possibly a printer's error.
  3. Thai: abbhūtaṁ, and below, as though we were dealing with an etymology: a + bhūtaṁ, but with unexplained gemination.
  4. Thai: kho.
  5. PTS, Thai: sāyaṇha-, -n- and -ṇ- are regularly confused in the texts, possible as a result of unclear articulation.
  6. PTS: paṭisallāṇā, probably a printer's error, as -ṇ- doesn't normally appear in this word.
  7. ChS, Thai: yena upaṭṭhānasālā, parsed form of word in the text.
  8. PTS adds sannipatitā.
  9. ChS: ayaṁ kho no.
  10. The sequence of meditation exercises that follow are exactly the same as appear in the Kāyānupassanā section of Mahāsatipaṭṭhānasutta elsewhere on this website. For notes to the first section see the translation of The Discourse about Mindfulness while Breathing; and for the notes to the others see The Ways of Attending to Mindfulness.
  11. ChS: satova.
  12. PTS: evam, sandhi form; once or twice PTS writes evaṁ in this position.
  13. PTS: ye te, throughout.
  14. Comm: sarasaṅkappā ti dhāvanasaṅkappā; rushing thoughts means running thoughts. Ñāṇamoli and Bodhi take it as a dvanda compound and render it as ‘memories and intentions’, but the commentary is clearly taking it as a kammadhāraya compound.
  15. Comm: tattha gehasitā ti pañcakāmaguṇanissitā; herein, dependent on the household life means depending on the five strands of sense pleasure.
  16. PTS: tesam, sandhi form, throughout.
  17. Comm: ajjhattam-evā ti gocarajjhattasmiṁ yeva; internally means within the proper range. A monk's proper range (gocara) is described elsewhere in terms of the four ways of attending to mindfulness.
  18. Thai: ekodibhoti, alternative form, throughout.
  19. ChS: Evam here, but evampi hereafter.
  20. ChS: kāyagatasatiṁ, compound form, throughout in this position.
  21. Comm: kāyagatāsatin-ti kāyapariggāhikam-pi kāyārammaṇam-pi satiṁ. Kāyapariggāhikan-ti vutte samatho kathito hoti, kāyārammaṇan-ti vutte vipassanā; mindfulness related to the body means mindfulness that takes hold of the body and that which takes the body as sense object. When mindfulness that grasps the body is said calm is spoken of, when taking the body as sense object (is said) insight is spoken of.
  22. ChS: samiñjite, here and below. There is no historical reason for gemination in this word, but according to the evidence of the majority of the texts it seems to take place.
  23. PTS, Thai: pūran, sandhi form, here and below.
  24. ChS: nhāru, without the epenthetic vowel, here and below.
  25. BJT, PTS, Thai: aṭṭhi, singular form, here and below.
  26. BJT: aṭṭhimiñjā, plural form, here and below; PTS: nahārū aṭṭhī aṭṭhimiñjā, here and below.
  27. PTS: mūtoḷi, ChS: putoḷi, Thai: mūtolī; the correct form of this word is very confused in the texts.
  28. ChS: seyyathidaṁ, throughout, with ellipsis (seyyath' + idaṁ) rather than sandhi.
  29. PTS omits bhikkhu, but a subject is required.
  30. ChS: pathavī-, showing the dental/cerebral alternation found in the texts. ChS always uses this form.
  31. ChS: cātumahāpathe, but we would expect cātu- to develop cātur- > cātum-.
  32. Thai: vilaso, showing the v/b alternation found in the texts.
  33. PTS: paṭibhajitvā; Thai: paṭivibhajitvā; all 3 forms have the same meaning.
  34. PTS: sīvathikāyaṁ, alternate form of the locative; ChS: sivathikāya, throughout, the etymology is unknown and either form may be correct.
  35. PTS, Thai: evaṁ, ChS: evam, throughout; it seems to me that etaṁ makes more sense here, and evaṁ is probably a result of regularisation.
  36. Thai reverses the order of kulalehi and gijjhehi.
  37. ChS inserts kaṅkehi vā khajjamānaṁ; eaten by herons, ChS has many additions to the other texts which are inserted for emphasis.
  38. ChS: sunakhehi.
  39. Thai: siṅgālehi; probably from Vedic sṛgāla, in which case the nasal is not justified; ChS inserts byagghehi vā khajjamānaṁ, dīpīhi vā khajjamānaṁ, siṅgālehi; eaten by tigers, eaten by leopards.
  40. Thai, ChS, abbreviate with ...pe... until evam-pi bhikkhave below.
  41. PTS, ChS: aṭṭhikasaṅkhalikaṁ, also elsewhere, the meaning is the same.
  42. ChS: nhārusambaddhaṁ, similarly below, without the epenthetic vowel. BJT, Thai and ChS abbreviate with ...pe... most of the charnel ground reflections that follow; Thai marks with ... ; PTS also abbreviates, but doesn't mark it in any way.
  43. Thai: apagatanahārusambandhāni = with bones and tendons no longer bound together.
  44. Thai: disā vidisā vikkhittāni, but a locative is needed in the directions; ChS: disāvidisāvikkhittāni, sandhi form of text.
  45. ChS inserts aññena gopphakaṭṭhikaṁ, ankle bone.
  46. BJT: ūraṭṭhikaṁ, alternative spelling.
  47. PTS, Thai, ChS: kaṭiṭṭhikaṁ, alternative spelling; ChS inserts aññena phāsukaṭṭhikaṁ, rib bone.
  48. BJT, PTS: piṭṭhikaṇṭhakaṁ, Thai: piṭṭhikaṇṭakaṭṭhikaṁ, both meaning the spinal bone, the former reading has an unwarranted aspiration; ChS inserts aññena khandhaṭṭhikam, aññena gīvaṭṭhikam, aññena hanukaṭṭhikam, aññena dantaṭṭhikam = shoulder bone, neck bone, jaw bone, tooth bone, probably added for emphasis.
  49. BJT, ChS: vaṇṇupanibhāni, but we would expect the sandhi form.
  50. PTS: puñjakajātāni, alternate form; PTS abbreviation here is unmarked and confused: aṭṭhikāni puñjakitāni terovassikāni pūtīni cuṇṇakajātāni.
  51. ChS abbreviates with ...pe... up to paṭhamaṁ jhānaṁ.
  52. PTS: paṭhamajjhānaṁ, sandhi form, similarly with the other jhānā below.
  53. Thai: abhisanneti, parisanneti, throughout, etymologically derived from root syad, so we would expect the -d-.
  54. PTS, Thai: apphutaṁ, alternate form, also below.
  55. ChS: nhāpako, minus the epenthetic vowel, similarly with all related words below.
  56. PTS: nahāniya-, showing the i/ī alternation.
  57. Thai: ākīritvā, possibly a printer's error.
  58. ChS: sāyaṁ, I cannot see what this could mean.
  59. BJT, PTS, ChS: nahānīyapiṇḍī, plural form.
  60. Repetition of a word in Pāḷi may express completion as here.
  61. Thai: snehānuggatā, but gemination is not justified in this wor.
  62. PTS: snehapparetā, but gemination is not justified in this word.
  63. PTS: phutā; ChS: phuṭā and similarly below, the form this word takes is confused in the texts.
  64. Thai: paggharinī, showing the n/ṇ alternation.
  65. PTS abbreviates: Tassa evaṁ appamattassa ... satiṁ bhāveti, and similarly below; and Thai, ChS abbreviate Tassa evaṁ appamattassa ... evam-pi bhikkhave kāyagataṁ (ChS: kāyagatā) satiṁ bhāveti.
  66. Thai, ChS abbreviates with ...pe... up to dutiyaṁ jhānaṁ.
  67. PTS, Thai omit gambhīro, which is needed by the context.
  68. Thai omits tassa, which is needed by the context.
  69. ChS: udakassa āyamukhaṁ, parsed form of the words in the text, similarly below.
  70. PTS: āyumukhaṁ, only here and below, but first time āyamukhaṁ.
  71. PTS, Thai omit na, reversing the meaning.
  72. Thai omits va.
  73. Thai, ChS abbreviate with ...pe... up to tatiyaṁ jhānaṁ
  74. PTS: upekh-, a variant form normally found in PTS.
  75. BJT: yan-taṁ, sandhi form.
  76. BJT inserts taṁ here, which is unwarranted.
  77. PTS: nippītisukhena, sandhi form, here but nippītikena sukhena just below.
  78. Joy belongs to the constituent part that is a (mental) process (saṅkhārakkhanda) and is therefore much more gross than happiness (or pleasure) which belongs to the constituent part that is feeling (vedanākkhanda).
  79. BJT, PTS: saṁvaddhāni, PED = saṁvaḍḍh-; Thai: sambandhāni = joined (to the water).}}
  80. BJT, PTS, ChS: nimuggaposinī tāni, which is hard to explain.
  81. ChS: caggā, ellipsis form = c' aggā.
  82. BJT, ChS: paripphuṭāni, showing the t/ṭ alternation.
  83. ChS abbreviates with ...pe... up to catutthaṁ jhānaṁ.
  84. PTS: atthagamā, PTS always uses this denasalised form.
  85. BJT, PTS: adukkhaṁ asukhaṁ, parsed form.
  86. Thai: tassa, by mistake?
  87. ChS: antogadhāvāssa, and similarly throughout. I cannot see how we could parse this successfully.
  88. Comm: tattha vipassanāñāṇaṁ, manomayiddhi, cha abhiññā ti aṭṭha vijjā; herein, insight knowledge, mind-created psychic power, and the six deep knowledges are the eight understandings.
  89. Comm: otāran-ti vivaraṁ chiddaṁ, ārammaṇan-ti kilesuppattipaccayaṁ; opening means a fissure, a hole, opportunity means a support for the arising of defilements.
  90. BJT: silāgulaṁ, and similarly below, though later it writes suttaguḷaṁ; showing the l/ḷ alternation.
  91. Thai, ChS: kiṁ maññatha, parsed form, similarly throughout.
  92. Thai: tejodhātuṁ karissāmīti, similarly below = I will make the heat element.
  93. BJT: adāya, printer's error.
  94. PTS: ṭhito, alternate form.
  95. PTS: tāssa, printer's error.
  96. BJT: aggala-, similarly below, showing the l/ḷ alternation.
  97. PTS omits so puriso, which is needed by the context.
  98. ChS: ta tatre ? perhaps a printer's error.
  99. PTS: -bhavyataṁ, alternative form (-vy- developing to -bb-); Thai: sakkhibyataṁ ?
  100. This is a locative absolute construction giving temporal meaning, the first sati is locative present participle from verb atthi, is, the second is the noun.
  101. PTS: āvajjeyya = were to upset it; Thai: āpajjeyya, difficult to see a good meaning here; ChS: āviñcheyya, were to toss it about?
  102. PTS omits bhikkhave, which is expected.
  103. BJT: pokkharaṇi, possibly printer's error; BJT, ChS add assa.
  104. ChS: āḷibandhā, showing the -dd-/-nd- alternation.
  105. Thai: paccheyya ?
  106. Thai: ubhantarapaṭodo ? the last word shows the t/ṭ alternation, which occurs also separately below.
  107. PTS: yogācariyo, incorrect form, perhaps printer's error.
  108. Thai: hatkena, printer's error.
  109. PTS: yenicchakaṁ sāreyya, would lead them wherever he liked; Thai: yadicchakaṁ yadicchakaṁ sāreyya, would lead them just as (emphatic through repetition) he liked.
  110. ChS omits ime, which is needed from the context.
  111. Thai, ChS omit Katame dasa, which is to be expected in these statements.
  112. BJT, PTS add a second abhibhuyya, and also below, having completely overcome it.
  113. ChS: -sirīsapa-, which shows the -iṁ-/ī alternation.
  114. Thai: akicchalābhī hoti akasiralābhī hoti, possibly a result of regularisation.
  115. PTS omits So, which is needed by the syntax.
  116. ChS: paccānubhoti, which is not justified. The form is derived = paṭi + anubhoti >> paṭy- anubhoti >> pacc + anubhoti
  117. This and the following five advantages constitute the six deep knowledges (abhiññā).
  118. Thai, ChS abbreviate with ...pe... up to yāva Brahmalokā pi kāyena vasaṁ vatteti 8 lines below.
  119. PTS: abhijjamāno, printer's error.
  120. Thai: saṁvatteti, which has no good meaning.
  121. PTS adds ca.
  122. ChS adds ...pe... here, but nothing is omitted from the normal sequence.
  123. Thai, ChS abbreviate from here on ... pe... sadosaṁ vā cittaṁ ...pe... vītadosaṁ vā cittaṁ, etc.
  124. PTS omits So, which is needed by the syntax.
  125. All editions abbreviate with ...pe... up and till iti sākāraṁ... 10 lines below.
  126. Thai inserts .pe. here, but nothing is omitted from the normal sequence.
  127. Thai adds ti, but the Buddha has not finished speaking.
  128. BJT, PTS: kāyagatāsatisuttaṁ navamaṁ; Thai, ChS: kāyagatāsatisuttaṁ niṭṭhitaṁ navamaṁ. Navamaṁ omitted here as irrelevant when out of sequence.

Source

dhammatalks.net