Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā rājagahe viharati isigilismiṁ pabbate.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi:Now at that time a large number of monks, after the meal, on returning from their alms round, had gathered at the meeting hall when this discussion arose: “bhikkhavo”ti.“Isn’t it amazing, friends! Isn’t it astounding!—

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.the extent to which mindfulness immersed in the body, when developed & pursued, is said by the Blessed One who knows, who sees—the worthy one, rightly self-awakened—to be of great fruit & great benefit.” And this discussion came to no conclusion. Bhagavā etadavoca:Then the Blessed One, emerging from his seclusion in the evening, went to the meeting hall and, on arrival, sat down on a seat made ready.

“Passatha no tumhe, bhikkhave, etaṁ vebhāraṁ pabbatan”ti?As he was sitting there, he addressed the monks:

“Evaṁ, bhante”.“For what topic are you gathered together here? And what was the discussion that came to no conclusion?”

“Etassapi kho, bhikkhave, vebhārassa pabbatassa aññāva samaññā ahosi aññā paññatti.“Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall when this discussion arose: Passatha no tumhe, bhikkhave, etaṁ paṇḍavaṁ pabbatan”ti?‘Isn’t it amazing, friends! Isn’t it astounding!—

“Evaṁ, bhante”.the extent to which mindfulness immersed in the body, when developed & pursued, is said by the Blessed One who knows, who sees—worthy & rightly self-awakened—to be of great fruit & great benefit.’

“Etassapi kho, bhikkhave, paṇḍavassa pabbatassa aññāva samaññā ahosi aññā paññatti.This was the discussion that had come to no conclusion when the Blessed One arrived.” Passatha no tumhe, bhikkhave, etaṁ vepullaṁ pabbatan”ti?(The Blessed One said:) “And how is mindfulness immersed in the body developed, how is it pursued, so as to be of great fruit & great benefit?

“Evaṁ, bhante”.“There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—sits down folding his legs crosswise, holding his body erect and establishing mindfulness to the fore.

“Etassapi kho, bhikkhave, vepullassa pabbatassa aññāva samaññā ahosi aññā paññatti.Always mindful, he breathes in; mindful he breathes out. Passatha no tumhe, bhikkhave, etaṁ gijjhakūṭaṁ pabbatan”ti?Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’

“Evaṁ, bhante”.Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’

“Etassapi kho, bhikkhave, gijjhakūṭassa pabbatassa aññāva samaññā ahosi aññā paññatti.He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ Passatha no tumhe, bhikkhave, imaṁ isigiliṁ pabbatan”ti?He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’

“Evaṁ, bhante”.And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned,

“Imassa kho pana, bhikkhave, isigilissa pabbatassa esāva samaññā ahosi esā paññatti.and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated.

Bhūtapubbaṁ, bhikkhave, pañca paccekabuddhasatāni imasmiṁ isigilismiṁ pabbate ciranivāsino ahesuṁ.This is how a monk develops mindfulness immersed in the body. Te imaṁ pabbataṁ pavisantā dissanti, paviṭṭhā na dissanti.“And further, when walking, the monk discerns, ‘I am walking.’ When standing, he discerns, ‘I am standing.’ When sitting, he discerns, ‘I am sitting.’ When lying down, he discerns, ‘I am lying down.’ Tamenaṁ manussā disvā evamāhaṁsu:Or however his body is disposed, that is how he discerns it. ‘ayaṁ pabbato ime isī gilatī’ti;
isī → isayo (mr)And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, ‘isigili isigili’ tveva samaññā udapādi.and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated.

Ācikkhissāmi, bhikkhave, paccekabuddhānaṁ nāmāni;
Ācikkhissāmi → acikkhissāmi vo (mr)This is how a monk develops mindfulness immersed in the body. kittayissāmi, bhikkhave, paccekabuddhānaṁ nāmāni;“And further, when going forward & returning, he makes himself fully alert; when looking toward & looking away… when bending & extending his limbs… when carrying his outer cloak, his upper robe, & his bowl… when eating, drinking, chewing, & savoring… when urinating & defecating… when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert. desessāmi, bhikkhave, paccekabuddhānaṁ nāmāni.And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.This is how a monk develops mindfulness immersed in the body. Bhagavā etadavoca:“And further, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things:

“Ariṭṭho nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.’ upariṭṭho nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;Just as if a sack with openings at both ends were full of various kinds of grain— tagarasikhī nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;
tagarasikhī → taggarasikhī (cck, mr)wheat, rice, mung beans, kidney beans, sesame seeds, husked rice— yasassī nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;and a man with good eyesight, pouring it out, were to reflect, sudassano nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;‘This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice’; piyadassī nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;in the same way, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: gandhāro nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.’ piṇḍolo nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, upāsabho nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated. nīto nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;This is how a monk develops mindfulness immersed in the body. tatho nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi,“And further, the monk contemplates this very body—however it stands, however it is disposed—in terms of properties: sutavā nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’ bhāvitatto nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi.Just as a dexterous butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces,

Ye sattasārā anīghā nirāsā, paccekamevajjhagamaṁsu bodhiṁ;the monk contemplates this very body—however it stands, however it is disposed—in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’ Tesaṁ visallāna naruttamānaṁ, nāmāni me kittayato suṇātha.And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated.

Ariṭṭho upariṭṭho tagarasikhī yasassī, sudassano piyadassī ca susambuddho;
susambuddho → buddho (bj, sya-all, km, pts1ed)This is how a monk develops mindfulness immersed in the body. “And further, as if he were to see a corpse cast away in a charnel ground—one day, two days, three days dead—bloated, livid, & festering, Gandhāro piṇḍolo upāsabho ca, nīto tatho sutavā bhāvitatto.he applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate’…

Sumbho subho matulo aṭṭhamo ca, athassumegho anīgho sudāṭho;
matulo → methulo (bj, sya-all, km, pts1ed) athassumegho → aṭṭhasumedho (mr) Paccekabuddhā bhavanettikhīṇā, hiṅgū ca hiṅgo ca mahānubhāvā.“Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures…

Dve jālino munino aṭṭhako ca, atha kosallo buddho atho subāhu; Upanemiso nemiso santacitto, sacco tatho virajo paṇḍito ca.

Kāḷūpakāḷā vijito jito ca, aṅgo ca paṅgo ca guttijito ca;
guttijito → guticchito (sya-all)a skeleton smeared with flesh & blood, connected with tendons… a fleshless skeleton smeared with blood, connected with tendons… Passi jahi upadhidukkhamūlaṁ, aparājito mārabalaṁ ajesi.a skeleton without flesh or blood, connected with tendons… bones detached from their tendons, scattered in all directions—here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull…

Satthā pavattā sarabhaṅgo lomahaṁso, uccaṅgamāyo asito anāsavo; Manomayo mānacchido ca bandhumā, tadādhimutto vimalo ca ketumā.

Ketumbharāgo ca mātaṅgo ariyo, athaccuto accutagāmabyāmako;the bones whitened, somewhat like the color of shells… Sumaṅgalo dabbilo supatiṭṭhito, asayho khemābhirato ca sorato.piled up, more than a year old… decomposed into a powder:

Durannayo saṅgho athopi ujjayo, aparo muni sayho anomanikkamo;He applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’ Ānando nando upanando dvādasa, bhāradvājo antimadehadhārī.“And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated.

Bodhi mahānāmo athopi uttaro, kesī sikhī sundaro dvārabhājo;This is how a monk develops mindfulness immersed in the body. [The Four Jhānas] “And further, quite secluded from sensuality, secluded from unskillful qualities, he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Tissūpatissā bhavabandhanacchidā, upasikhi taṇhacchido ca sikhari.
upasikhi taṇhacchido ca sikhari → upasīdarī taṇhacchido ca sīdarī (bj, sya-all, km, pts1ed)He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born of seclusion. just as if a dexterous bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again & again with water, so that his ball of bath powder—saturated, moisture-laden, permeated within & without—would nevertheless not drip;

Buddho ahu maṅgalo vītarāgo, usabhacchidā jāliniṁ dukkhamūlaṁ;even so, the monk permeates… this very body with the rapture & pleasure born of seclusion. There is nothing of his entire body unpervaded by rapture & pleasure born of seclusion. and as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, Santaṁ padaṁ ajjhagamopanīto, uposatho sundaro saccanāmo.and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated. this is how a monk develops mindfulness immersed in the body.

Jeto jayanto padumo uppalo ca, padumuttaro rakkhito pabbato ca;“Then, with the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. he permeates & pervades, suffuses & fills this very body with the rapture & pleasure born of concentration. Mānatthaddho sobhito vītarāgo, kaṇho ca buddho suvimuttacitto.Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time & again, so that the cool fount of water welling up from within the lake would permeate & pervade, suffuse & fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates… this very body with the rapture & pleasure born of concentration. There is nothing of his entire body unpervaded by rapture & pleasure born of concentration.

Ete ca aññe ca mahānubhāvā, paccekabuddhā bhavanettikhīṇā;And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated. this is how a monk develops mindfulness immersed in the body. Te sabbasaṅgātigate mahesī, parinibbute vandatha appameyye”ti.“Then, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ he permeates & pervades, suffuses & fills this very body with the pleasure divested of rapture.

Isigilisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.Just as in a lotus pond, some of the lotuses, born & growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated & pervaded, suffused & filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water;