Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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

“acchariyaṁ, āvuso, abbhutaṁ, āvuso.“Isn’t it amazing, friends! Isn’t it astounding!— Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā”ti.
kāyagatāsati → kāyagatā sati (bj, sya-all, km, pts1ed)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.

Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.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. Nisajja kho bhagavā bhikkhū āmantesi:As he was sitting there, he addressed the monks: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?“For what topic are you gathered together here? And what was the discussion that came to no conclusion?”

“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:“Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall when this discussion arose: ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso.‘Isn’t it amazing, friends! Isn’t it astounding!— Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā’ti.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.’ Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.This was the discussion that had come to no conclusion when the Blessed One arrived.”

“Kathaṁ bhāvitā ca, bhikkhave, kāyagatāsati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?
hoti → ekodibhoti (sya-all, km)(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?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.“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. So satova assasati satova passasati;Always mindful, he breathes in; mindful he breathes out. dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti;Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti;Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ ‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati;He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’ Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
gehasitā → ye te gehasitā (pts1ed); ye gehassitā (ṭīkā)And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated. Evaṁ, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.
kāyagatāsatiṁ → kāyagataṁ satiṁ (bj, sya-all, km, pts1ed)This is how a monk develops mindfulness immersed in the body.

Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti.“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.’ Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.Or however his body is disposed, that is how he discerns it. Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated. Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.This is how a monk develops mindfulness immersed in the body.

Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.“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. Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated. Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.This is how a monk develops mindfulness immersed in the body.

Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:“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: ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.
nhāru → nahāru (bj); nahārū (sya-all, km, pts1ed)‘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.’

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—
putoḷi → mūtoḷi (bj); mūtolī (sya-all, km); mūtoḷī (pts1ed)Just as if a sack with openings at both ends were full of various kinds of grain— sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ,wheat, rice, mung beans, kidney beans, sesame seeds, husked rice— tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya:and a man with good eyesight, pouring it out, were to reflect, ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti;‘This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice’; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: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: ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, 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.’ Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated. Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.This is how a monk develops mindfulness immersed in the body.

Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:“And further, the monk contemplates this very body—however it stands, however it is disposed—in terms of properties: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa;
vibhajitvā → paṭivibhajitvā (sya1ed, sya2ed, km); paṭibhajitvā (pts1ed) | catumahāpathe → cātummahāpathe (bj, sya-all, km, pts1ed)Just as a dexterous butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:the monk contemplates this very body—however it stands, however it is disposed—in terms of properties: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’ Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated. Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.This is how a monk develops mindfulness immersed in the body.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.
sivathikāya → sīvathikāya (sya-all, km); sīvathikāyaṁ (pts1ed)“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, So imameva kāyaṁ upasaṁharati:he applies it to this very body, ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
evaṁanatīto’ti → etaṁ anatītoti (bj)‘This body, too: Such is its nature, such is its future, such its unavoidable fate’… Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ.
kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā → gijjhehi vā khajjamānaṁ suvānehi vā khajjamānaṁ siṅgālehi vā (si), gijjhehi vā khajjamānaṁ kulalehi vā khajjamānaṁ suvāṇehi vā khajjamānaṁ siṅgālehi vā (sya-all, km), gijjhehi vā khajjamānaṁ suvāṇehi vā khajjamānaṁ sigālehi vā (pts1ed)“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… So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Tassa evaṁ appamattassa …pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe…a skeleton smeared with flesh & blood, connected with tendons… aṭṭhikasaṅkhalikaṁ nimmaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe…a fleshless skeleton smeared with blood, connected with tendons… aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe…a skeleton without flesh or blood, connected with tendons… aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ.
aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ → aññena piṭṭhikaṇṭhikaṁ aññena sīsakaṭāhaṁ (si), aññena piṭṭhikaṇṭakaṭṭhikaṁ … aññena sīsakaṭāhaṁ (sya-all), aññena kaṭaṭṭhikaṁ aññena piṭṭhikaṇṭakaṁ aññena sīsakaṭāhaṁ (pts1ed)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… So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Tassa evaṁ appamattassa …pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ— aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe…the bones whitened, somewhat like the color of shells… aṭṭhikāni puñjakitāni terovassikāni …pe…piled up, more than a year old… aṭṭhikāni pūtīni cuṇṇakajātāni.decomposed into a powder: So imameva kāyaṁ upasaṁharati:He applies it to this very body, ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’ Tassa evaṁ appamattassa …“And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, pe…and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated. evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.This is how a monk develops mindfulness immersed in the body.

Puna caparaṁ, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.[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. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born of seclusion. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī;
sāyaṁ nhānīyapiṇḍi → sāssa nahānīyapiṇḍi (bj, sya-all, km); sāsassa nahāniyapiṇḍī (pts1ed) | nhānīyacuṇṇāni → nahānīyacuṇṇāni (bj, sya-all, km); nahāniyacuṇṇāni (pts1ed) | nhāpako → nahāpako (bj, sya-all, km, pts1ed)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; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.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. Tassa evaṁ appamattassa …And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, pe…and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated. evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.This is how a monk develops mindfulness immersed in the body.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.“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. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born of concentration. Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ na pacchimāya disāya udakassa āyamukhaṁ na uttarāya disāya udakassa āyamukhaṁ na dakkhiṇāya disāya udakassa āyamukhaṁ; devo ca na kālena kālaṁ sammā dhāraṁ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa;
ubbhidodako → ubbhitodako (mr)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; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.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. Tassa evaṁ appamattassa …pe…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. evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.This is how a monk develops mindfulness immersed in the body.

Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.“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.’ So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
nāssa → na nesaṁ (?)He permeates & pervades, suffuses & fills this very body with the pleasure divested of rapture. Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa;
abhisannāni parisannāni → abhisandāni parisandāni (mr)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; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.even so, the monk permeates… this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture. Tassa evaṁ appamattassa …pe…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. evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.This is how a monk develops mindfulness immersed in the body.

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.“Then, with the abandoning of pleasure & pain—as with the earlier disappearance of joys & distresses—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.He sits, permeating the body with a pure, bright awareness. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa;Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati, sannisīdati ekodi hoti samādhiyati.and with their abandoning his mind gathers & settles inwardly, grows unified & concentrated. Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.This is how a monk develops mindfulness immersed in the body.

Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.
antogadhāvāssa → antogadhā tassa (bj, sya-all, pts1ed)[Fullness of Mind] “Monks, whoever develops & pursues mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing. Seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā;Just as whoever pervades the great ocean with his awareness encompasses whatever rivulets flow down into the ocean, evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.in the same way, whoever develops & pursues mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing.

Yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.
ārammaṇaṁ → āramaṇaṁ (?)“In whomever mindfulness immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold. Seyyathāpi, bhikkhave, puriso garukaṁ silāguḷaṁ allamattikāpuñje pakkhipeyya.“Suppose that a man were to throw a heavy stone ball into a pile of wet clay.

Taṁ kiṁ maññatha, bhikkhave,What do you think, monks? api nu taṁ garukaṁ silāguḷaṁ allamattikāpuñje labhetha otāran”ti?Would the heavy stone ball gain entry into the pile of wet clay?”

“Evaṁ, bhante”.“Yes, lord.”

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.“In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold.

Seyyathāpi, bhikkhave, sukkhaṁ kaṭṭhaṁ koḷāpaṁ;
bhikkhave, sukkhaṁ kaṭṭhaṁ koḷāpaṁ → koḷāpaṁ ārakā udakā thale nikkhittaṁ (mr)“Now, suppose that there were a dry, sapless piece of timber, atha puriso āgaccheyya uttarāraṇiṁ ādāya:and a man were to come along with an upper fire-stick, thinking, ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.‘I’ll light a fire. I’ll produce heat.’

Taṁ kiṁ maññatha, bhikkhave,What do you think? api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
abhimanthento → abhimatthento (sya-all, km, pts1ed, mr)Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry, sapless piece of timber?”

“Evaṁ, bhante”.“Yes, lord.”

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.“In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold.

Seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito;“Now, suppose that there were an empty, hollow water-pot set on a stand, atha puriso āgaccheyya udakabhāraṁ ādāya.and a man were to come along carrying a load of water.

Taṁ kiṁ maññatha, bhikkhave,What do you think— api nu so puriso labhetha udakassa nikkhepanan”ti?would he get a place to put his water?”

“Evaṁ, bhante”.“Yes, lord.”

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.“In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold.

Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.“Now, in whomever mindfulness immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold.

Seyyathāpi, bhikkhave, puriso lahukaṁ suttaguḷaṁ sabbasāramaye aggaḷaphalake pakkhipeyya.Suppose that a man were to throw a ball of string against a door panel made entirely of heartwood.

Taṁ kiṁ maññatha, bhikkhave,What do you think? api nu so puriso taṁ lahukaṁ suttaguḷaṁ sabbasāramaye aggaḷaphalake labhetha otāran”ti?Would that light ball of string gain entry into that door panel made entirely of heartwood?”

“No hetaṁ, bhante”.“No, lord.”

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.“In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold.

Seyyathāpi, bhikkhave, allaṁ kaṭṭhaṁ sasnehaṁ;
Seyyathāpi, bhikkhave, allaṁ kaṭṭhaṁ sasnehaṁ → sasnehaṁ ārakā udakā thale nikkhittaṁ (mr)“Now, suppose that there were a wet, sappy piece of timber, atha puriso āgaccheyya uttarāraṇiṁ ādāya:and a man were to come along with an upper fire-stick, thinking, ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.‘I’ll light a fire. I’ll produce heat.’

Taṁ kiṁ maññatha, bhikkhave,What do you think? api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy piece of timber?”

“No hetaṁ, bhante”.“No, lord.”

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.“In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito;“Now, suppose that there were a water-pot set on a stand, full of water up to the brim so that crows could drink out of it, atha puriso āgaccheyya udakabhāraṁ ādāya.and a man were to come along carrying a load of water.

Taṁ kiṁ maññatha, bhikkhave,What do you think? api nu so puriso labhetha udakassa nikkhepanan”ti?Would he get a place to put his water?”

“No hetaṁ, bhante”.“No, lord.”

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.“In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold.

Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.[An Opening to the Higher Knowledges] “When anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.

Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito.“Suppose that there were a water jar, set on a stand, brimful of water so that a crow could drink from it. Tamenaṁ balavā puriso yato yato āviñcheyya, āgaccheyya udakan”ti?If a strong man were to tip it in any way at all, would water spill out?”

“Evaṁ, bhante”.“Yes, lord.”

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.“In the same way, when anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.

Seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī assa āḷibandhā pūrā udakassa samatittikā kākapeyyā.
pokkharaṇī → pokkhariṇī (si)“Suppose there were a rectangular water tank—set on level ground, bounded by dikes—brimful of water so that a crow could drink from it. Tamenaṁ balavā puriso yato yato āḷiṁ muñceyya āgaccheyya udakan”ti?If a strong man were to loosen the dikes anywhere at all, would water spill out?”

“Evaṁ, bhante”.“Yes, lord.”

“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.“In the same way, when anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening. Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo;
odhastapatodo → ubhantarapaṭodo (sya-all, km); obhastapatodo (mr)“Suppose there were a chariot on level ground at four crossroads, harnessed to thoroughbreds, waiting with whips lying ready, tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṁ gahetvā yenicchakaṁ yadicchakaṁ sāreyyāpi paccāsāreyyāpi;so that a dexterous driver, a trainer of tamable horses, might mount and—taking the reins with his left hand and the whip with his right—drive out & back, to whatever place & by whichever road he liked; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.in the same way, when anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.

Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṁsā pāṭikaṅkhā.[Ten Benefits] “Monks, for one in whom mindfulness immersed in the body is cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, & well-undertaken, ten benefits can be expected.

Aratiratisaho hoti, na ca taṁ arati sahati, uppannaṁ aratiṁ abhibhuyya viharati.Which ten? “[1] He conquers displeasure & delight, and displeasure does not conquer him. He remains victorious over any displeasure that has arisen.

Bhayabheravasaho hoti, na ca taṁ bhayabheravaṁ sahati, uppannaṁ bhayabheravaṁ abhibhuyya viharati.“[2] He conquers fear & dread, and fear & dread do not conquer him. He remains victorious over any fear & dread that have arisen.

Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.“[3] He is resistant to cold, heat, hunger, thirst, the touch of gadflies & mosquitoes, wind & sun & creeping things; to abusive, hurtful language; he is the sort that can endure bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, disagreeable, deadly.

Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.“[4] He can attain at will, without trouble or difficulty, the four jhānas—heightened mental states providing a pleasant abiding in the here & now.

So anekavihitaṁ iddhividhaṁ paccānubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti, āvibhāvaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.“[5] He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahmā worlds.

Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca …pe….“[6] He hears—by means of the divine ear-element, purified & surpassing the human—both kinds of sounds: divine & human, whether near or far.

Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti.“[7] He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,He discerns a mind with passion as ‘a mind with passion,’ vītarāgaṁ vā cittaṁ …pe…and a mind without passion as ‘a mind without passion.’ sadosaṁ vā cittaṁ …He discerns a mind with aversion as ‘a mind with aversion,’ vītadosaṁ vā cittaṁ …and a mind without aversion as ‘a mind without aversion.’ samohaṁ vā cittaṁ …He discerns a mind with delusion as ‘a mind with delusion,’ vītamohaṁ vā cittaṁ …and a mind without delusion as ‘a mind without delusion.’ saṅkhittaṁ vā cittaṁ …He discerns a restricted mind as ‘a restricted mind,’ vikkhittaṁ vā cittaṁ …and a scattered mind as ‘a scattered mind.’ mahaggataṁ vā cittaṁ …He discerns an enlarged mind as ‘an enlarged mind,’ amahaggataṁ vā cittaṁ …and an unenlarged mind as ‘an unenlarged mind.’ sauttaraṁ vā cittaṁ …He discerns a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ anuttaraṁ vā cittaṁ …and an unsurpassed mind as ‘an unsurpassed mind.’ samāhitaṁ vā cittaṁ …He discerns a concentrated mind as ‘a concentrated mind,’ asamāhitaṁ vā cittaṁ …and an unconcentrated mind as ‘an unconcentrated mind.’ vimuttaṁ vā cittaṁ …He discerns a released mind as ‘a released mind,’ avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.and an unreleased mind as ‘an unreleased mind.’

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.“[8] He recollects his manifold past lives [lit: previous homes], i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he remembers his manifold past lives in their modes & details.

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.“[9] He sees—by means of the divine eye, purified & surpassing the human—beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views—with the break-up of the body, after death, have re-appeared in the good destination, a heavenly world.’ Thus—by means of the divine eye, purified & surpassing the human—he sees beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.“[10] Through the ending of effluents, he remains in the effluent-free awareness-release & discernment-release, having known and realized them for himself right in the here & now.

Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṁsā pāṭikaṅkhā”ti.“Monks, for one in whom mindfulness immersed in the body is cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, & well-undertaken, these ten benefits can be expected.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Kāyagatāsatisuttaṁ niṭṭhitaṁ navamaṁ.