Kāyagatāsatisutta

Majjhima Nikāya 119

Mindfulness of the Body · Translation: Bhikkhu Sujato, SuttaCentral

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againPuna and furthercaparaṁ, monksbhikkhave, a mendicantbhikkhu placing·keeping connectedvitakkavicārānaṁ from stillingvūpasamā …pe……pe… seconddutiyaṁ absorptionjhānaṁ having enteredupasampajja dwellsviharati.
heSo this·veryimameva bodykāyaṁ immersion·bornsamādhijena rapture·blisspītisukhena over·drenchesabhisandeti around·steepsparisandeti around·fillsparipūreti around·spreadsparippharati; for him there is notnāssa anykiñci of the wholesabbāvato of the bodykāyassa immersion·bornsamādhijena rapture·blisspītisukhena not spreadapphuṭaṁ ishoti.
it is likeSeyyathāpi, monksbhikkhave, water·lakeudakarahado deepgambhīro fed by spring waterubbhidodako. for thatTassa there would not benevassa on the easternpuratthimāya sidedisāya of waterudakassa in·mouthāyamukhaṁ notna on the westernpacchimāya sidedisāya of waterudakassa in·mouthāyamukhaṁ notna on the northernuttarāya sidedisāya of waterudakassa in·mouthāyamukhaṁ notna on the southerndakkhiṇāya sidedisāya of waterudakassa in·mouthāyamukhaṁ; the heavensdevo andca notna from timekālena to timekālaṁ properlysammā showersdhāraṁ along·bestow·wouldanuppaveccheyya; thenatha indeedkho that·verytamhāva water·lakeudakarahadā coolsītā water·streamvāridhārā having welled upubbhijjitvā that·verytameva water·lakeudakarahadaṁ with coolsītena watervārinā over·drenchabhisandeyya around·steepparisandeyya around·fillparipūreyya around·spreadparipphareyya, for it there is notnāssa anykiñci of the wholesabbāvato water·lakeudakarahadassa with coolsītena watervārinā not spreadapphuṭaṁ would beassa;

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They drench, steep, fill, and spread themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.

just soevameva indeedkho, O monksbhikkhave, a monkbhikkhu just thisimameva bodykāyaṁ born of immersionsamādhijena with rapture and blisspītisukhena drenchesabhisandeti steepsparisandeti fillsparipūreti spreadsparippharati, there is not for himnāssa anykiñci of the entiresabbāvato of the bodykāyassa born of immersionsamādhijena with rapture and blisspītisukhena not spreadapphuṭaṁ ishoti.
of thatTassa thusevaṁ diligentappamattassa …pe……pe…
this tooevampi, O monksbhikkhave, a monkbhikkhu mindfulness of the bodykāyagatāsatiṁ developsbhāveti.

In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. That too is how a mendicant develops mindfulness of the body.

againPuna and furthercaparaṁ, monksbhikkhave, a monkbhikkhu from rapturepītiyā andca from fading awayvirāgā …pe……pe… thirdtatiyaṁ absorptionjhānaṁ near·enteredupasampajja he dwellsviharati.
heSo this·veryimameva bodykāyaṁ without·rapturenippītikena with blisssukhena over·drenchabhisandeti all around·steepparisandeti all around·fillparipūreti all around·pervadeparippharati, there is not for himnāssa anykiñci of the wholesabbāvato of the bodykāyassa without·rapturenippītikena with blisssukhena not·spreadapphuṭaṁ there ishoti.
just asSeyyathāpi, monksbhikkhave, in a pool of blue water liliesuppaliniyaṁ orvā in a pool of pink lotusespaduminiyaṁ orvā in a pool of white lotusespuṇḍarīkiniyaṁ orvā someappekaccāni blue water liliesuppalāni orvā pink lotusespadumāni orvā white lotusespuṇḍarīkāni orvā in the waterudake bornjātāni in the waterudake together·grownsaṁvaḍḍhāni not rising above the waterudakānuggatāni inside·submerged·thrivingantonimuggaposīni, thosetāni as far asyāva and·tipcaggā as far asyāva andca from the rootmūlā with coolsītena with watervārinā over·drenchedabhisannāni all around·steepedparisannāni all around·filledparipūrāni all around·soakedparipphuṭāni, there is not for themnāssa anykiñci of the wholesabbāvataṁ of the blue water liliesuppalānaṁ orvā of the pink lotusespadumānaṁ orvā of the white lotusespuṇḍarīkānaṁ orvā with coolsītena with watervārinā not·soakedapphuṭaṁ there would beassa;
thus·justevameva indeedkho, monksbhikkhave, a monkbhikkhu this·veryimameva bodykāyaṁ without·rapturenippītikena with blisssukhena over·drenchabhisandeti all around·steepparisandeti all around·fillparipūreti all around·pervadeparippharati, there is not for himnāssa anykiñci of the wholesabbāvato of the bodykāyassa without·rapturenippītikena with blisssukhena not·spreadapphuṭaṁ there ishoti.
for himTassa thusevaṁ dwelling heedfullyappamattassa …pe……pe…

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

thus + tooevampi, o mendicantsbhikkhave, a mendicantbhikkhu mindfulness of the bodykāyagatāsatiṁ developsbhāveti.

That too is how a mendicant develops mindfulness of the body.

againPuna and furthercaparaṁ, monksbhikkhave, a monkbhikkhu of pleasuresukhassa andca forth·abandoningpahānā …pe……pe… the fourthcatutthaṁ absorptionjhānaṁ near·together·attainedupasampajja apart·dwellsviharati.
heSo this + veryimameva bodykāyaṁ around·pureparisuddhena with mindcetasā around·brightpariyodātena having pervadedpharitvā seatednisinno he ishoti; there is not for himnāssa anykiñci all·wholesabbāvato of the bodykāyassa around·pureparisuddhena with mindcetasā around·brightpariyodātena not·pervadedapphuṭaṁ there ishoti.
just as ifSeyyathāpi, monksbhikkhave, a personpuriso with whiteodātena with clothvatthena including the headsasīsaṁ having wrappedpārupitvā seatednisinno he would beassa, there is not for himnāssa anykiñci all·wholesabbāvato of the bodykāyassa with whiteodātena with clothvatthena not·pervadedapphuṭaṁ would beassa;
thus + veryevameva indeedkho, monksbhikkhave, a monkbhikkhu this + veryimameva bodykāyaṁ around·pureparisuddhena with mindcetasā around·brightpariyodātena having pervadedpharitvā seatednisinno he ishoti, there is not for himnāssa anykiñci all·wholesabbāvato of the bodykāyassa around·pureparisuddhena with mindcetasā around·brightpariyodātena not·pervadedapphuṭaṁ there ishoti.
for himTassa thusevaṁ for a heedful oneappamattassa for an ardent oneātāpino for a resolute onepahitattassa for one dwellingviharato whichye home·connectedgehasitā memory·thoughtsarasaṅkappā thosete are given uppahīyanti.
from their giving upTesaṁ forth·abandoningpahānā internal + veryajjhattameva mindcittaṁ becomes stilledsantiṭṭhati, it settlessannisīdati unifiedekodi it becomeshoti it becomes immersed in samādhisamādhiyati.
thus + tooEvampi, monksbhikkhave, a monkbhikkhu body·gone to·mindfulnesskāyagatāsatiṁ he developsbhāveti.

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.

of whoeverYassa anyonekassaci, O monksbhikkhave, body·gone to·mindfulnesskāyagatāsati developedbhāvitā cultivatedbahulīkatā, includes for himantogadhāvāssa skillfulkusalā qualitiesdhammā whichye anykeci realization·partakingvijjābhāgiyā.
just asSeyyathāpi, O monksbhikkhave, of whoeveryassa anyonekassaci great·oceanmahāsamuddo with the mindcetasā pervadedphuṭo, includes for himantogadhāvāssa small·riverskunnadiyo whichyā anykāci ocean·goingsamuddaṅgamā;
thus·justevameva indeedkho, O monksbhikkhave, of whoeveryassa anyonekassaci body·gone to·mindfulnesskāyagatāsati developedbhāvitā cultivatedbahulīkatā, includes for himantogadhāvāssa skillfulkusalā qualitiesdhammā whichye anykeci realization·partakingvijjābhāgiyā.

Anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization. Anyone who brings into their mind the great ocean includes all of the streams that run down into it. In the same way, anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization.

whomeverYassa whoeverkassaci, monksbhikkhave, mindfulness of the bodykāyagatāsati not·developedabhāvitā uncultivatedabahulīkatā, getslabhati for himtassa Māramāro an openingotāraṁ, getslabhati for himtassa Māramāro an opportunityārammaṇaṁ.
supposeSeyyathāpi, monksbhikkhave, a personpuriso heavygarukaṁ stone·ballsilāguḷaṁ wet·clay·a moundallamattikāpuñje would throwpakkhipeyya.
thatTaṁ whatkiṁ do you thinkmaññatha, monksbhikkhave,
wouldapi indeednu thattaṁ heavygarukaṁ stone·ballsilāguḷaṁ wet·clay·a moundallamattikāpuñje would findlabhetha an entryotāran”ti?
yes“Evaṁ, sirbhante”.
in the same way“Evameva indeedkho, monksbhikkhave, whomeveryassa whoeverkassaci mindfulness of the bodykāyagatāsati not·developedabhāvitā uncultivatedabahulīkatā, getslabhati for himtassa Māramāro an openingotāraṁ, getslabhati for himtassa Māramāro an opportunityārammaṇaṁ.

When a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets an opportunity. Suppose a person were to throw a heavy stone ball at a mound of wet clay. What do you think, mendicants? Would that heavy stone ball find an entry into that mound of wet clay?” “Yes, sir.” “In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets an opportunity.

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