Mindfulness of the Body · Translation: Bhikkhu Sujato, SuttaCentral
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againPuna
and furthercaparaṁ,
monksbhikkhave,
a mendicantbhikkhu
of placing the mind and keeping it connectedvitakkavicārānaṁ
from stillingvūpasamā
…pe……pe…
seconddutiyaṁ
absorptionjhānaṁ
having enteredupasampajja
dwellsviharati.
heSo
this veryimameva
bodykāyaṁ
born of immersionsamādhijena
with rapture and blisspītisukhena
drenchesabhisandeti
steepsparisandeti
fillsparipūreti
spreadsparippharati;
for him there is notnāssa
anykiñci
of the wholesabbāvato
of the bodykāyassa
born of immersionsamādhijena
with rapture and blisspītisukhena
not spreadapphuṭaṁ
ishoti.
it is likeSeyyathāpi,
monksbhikkhave,
a lakeudakarahado
deepgambhīro
fed by spring waterubbhidodako.
for thatTassa
there would not benevassa
on the easternpuratthimāya
sidedisāya
of waterudakassa
an inletāyamukhaṁ
notna
on the westernpacchimāya
sidedisāya
of waterudakassa
an inletāyamukhaṁ
notna
on the northernuttarāya
sidedisāya
of waterudakassa
an inletāyamukhaṁ
notna
on the southerndakkhiṇāya
sidedisāya
of waterudakassa
an inletāyamukhaṁ;
the heavensdevo
andca
notna
from timekālena
to timekālaṁ
properlysammā
showersdhāraṁ
would not bestowanuppaveccheyya;
thenatha
indeedkho
from that verytamhāva
lakeudakarahadā
coolsītā
stream of watervāridhārā
having welled upubbhijjitvā
that verytameva
lakeudakarahadaṁ
with coolsītena
watervārinā
would drenchabhisandeyya
would steepparisandeyya
would fillparipūreyya
would spreadparipphareyya,
for it there is notnāssa
anykiñci
of the wholesabbāvato
of the 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
having enteredupasampajja
he dwellsviharati.
heSo
this very bodyimameva
bodykāyaṁ
with bliss free of rapturenippītikena
with blisssukhena
drenchesabhisandeti
steepsparisandeti
fillsparipūreti
pervadesparippharati,
there is not for himnāssa
anykiñci
of the wholesabbāvato
of the bodykāyassa
with bliss free of 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
grownsaṁvaḍḍhāni
not rising above the waterudakānuggatāni
thriving underwaterantonimuggaposīni,
thosetāni
as far asyāva
from the tipcaggā
as far asyāva
andca
from the rootmūlā
with coolsītena
with watervārinā
drenchedabhisannāni
steepedparisannāni
filledparipūrāni
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;
in just the same wayevameva
indeedkho,
monksbhikkhave,
a monkbhikkhu
this very bodyimameva
bodykāyaṁ
with bliss free of rapturenippītikena
with blisssukhena
drenchesabhisandeti
steepsparisandeti
fillsparipūreti
pervadesparippharati,
there is not for himnāssa
anykiñci
of the wholesabbāvato
of the bodykāyassa
with bliss free of 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
from giving uppahānā
…pe……pe…
the fourthcatutthaṁ
absorptionjhānaṁ
having attainedupasampajja
he dwellsviharati.
heSo
this veryimameva
bodykāyaṁ
with pureparisuddhena
with mindcetasā
with brightpariyodātena
having pervadedpharitvā
seatednisinno
he ishoti;
there is not for himnāssa
anykiñci
of the wholesabbāvato
of the bodykāyassa
with pureparisuddhena
with mindcetasā
with 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
of the wholesabbāvato
of the bodykāyassa
with whiteodātena
with clothvatthena
not pervadedapphuṭaṁ
would beassa;
in the same wayevameva
indeedkho,
monksbhikkhave,
a monkbhikkhu
this veryimameva
bodykāyaṁ
with pureparisuddhena
with mindcetasā
with brightpariyodātena
having pervadedpharitvā
seatednisinno
he ishoti,
there is not for himnāssa
anykiñci
of the wholesabbāvato
of the bodykāyassa
with pureparisuddhena
with mindcetasā
with brightpariyodātena
not pervadedapphuṭaṁ
there ishoti.
for himTassa
thusevaṁ
for a heedful oneappamattassa
for an ardent oneātāpino
for a resolute onepahitattassa
for one dwellingviharato
whichye
connected with home lifegehasitā
memories and thoughtssarasaṅkappā
thosete
are given uppahīyanti.
from their giving upTesaṁ
from giving uppahānā
internally justajjhattameva
mindcittaṁ
becomes stilledsantiṭṭhati,
it settlessannisīdati
unifiedekodi
it becomeshoti
it becomes immersed in samādhisamādhiyati.
in this way tooEvampi,
monksbhikkhave,
a monkbhikkhu
mindfulness of the bodykāyagatāsatiṁ
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,
mindfulness of the bodykāyagatāsati
developedbhāvitā
cultivatedbahulīkatā,
includes for himantogadhāvāssa
skillfulkusalā
qualitiesdhammā
whichye
anykeci
partaking in realizationvijjābhāgiyā.
just asSeyyathāpi,
O monksbhikkhave,
of whoeveryassa
anyonekassaci
the great oceanmahāsamuddo
with the mindcetasā
pervadedphuṭo,
includes for himantogadhāvāssa
streamskunnadiyo
whichyā
anykāci
going to the oceansamuddaṅgamā;
just soevameva
indeedkho,
O monksbhikkhave,
of whoeveryassa
anyonekassaci
mindfulness of the bodykāyagatāsati
developedbhāvitā
cultivatedbahulīkatā,
includes for himantogadhāvāssa
skillfulkusalā
qualitiesdhammā
whichye
anykeci
partaking in realizationvijjābhāgiyā.
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
undevelopedabhāvitā
uncultivatedabahulīkatā,
getslabhati
for himtassa
Māramāro
an openingotāraṁ,
getslabhati
for himtassa
Māramāro
an opportunityārammaṇaṁ.
supposeSeyyathāpi,
monksbhikkhave,
a personpuriso
heavygarukaṁ
stone ballsilāguḷaṁ
at a mound of wet clayallamattikāpuñje
would throwpakkhipeyya.
thatTaṁ
whatkiṁ
do you thinkmaññatha,
monksbhikkhave,
wouldapi
indeednu
thattaṁ
heavygarukaṁ
stone ballsilāguḷaṁ
in a mound of wet clayallamattikāpuñje
would findlabhetha
an entryotāran”ti?
yes“Evaṁ,
sirbhante”.
in the same way“Evameva
indeedkho,
monksbhikkhave,
whomeveryassa
whoeverkassaci
mindfulness of the bodykāyagatāsati
undevelopedabhāvitā
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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