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Majjhima Nikāya 119

Kāyagatāsatisutta

Mindfulness of the Body · Translation: Bhikkhu Sujato, SuttaCentral

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just as, supposeSeyyathāpi, mendicantsbhikkhave, dried upsukkhaṁ logkaṭṭhaṁ witheredkoḷāpaṁ;
thenatha a personpuriso would comeāgaccheyya drill-stickuttarāraṇiṁ having takenādāya:
fire‘aggiṁ I will produceabhinibbattessāmi, heattejo I will make manifestpātukarissāmī’ti.
thatTaṁ whatkiṁ do you thinkmaññatha, mendicantsbhikkhave,
surelyapi thennu thatso personpuriso thatamuṁ dried upsukkhaṁ logkaṭṭhaṁ witheredkoḷāpaṁ drill-stickuttarāraṇiṁ having takenādāya drillingabhimanthento fireaggiṁ would produceabhinibbatteyya, heattejo would make manifestpātukareyyā”ti?
yes“Evaṁ, sirbhante”.
in the same way“Evameva indeedkho, mendicantsbhikkhave, of whoeveryassa whosoeverkassaci mindfulness of the bodykāyagatāsati undevelopedabhāvitā uncultivatedabahulīkatā, findslabhati of himtassa Māramāro a vulnerabilityotāraṁ, findslabhati of himtassa Māramāro an opportunityārammaṇaṁ.

Suppose there was a dried up, withered log. Then a person comes along with a drill-stick, thinking to light a fire and produce heat. What do you think, mendicants? By drilling the stick against that dried up, withered log, could they light a fire and produce heat?” “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.

just asSeyyathāpi, mendicantsbhikkhave, a water jarudakamaṇiko emptyritto hollowtuccho on a standādhāre was placedṭhapito;
thenatha a personpuriso would comeāgaccheyya a load of waterudakabhāraṁ having takenādāya.
thatTaṁ whatkiṁ do you thinkmaññatha, mendicantsbhikkhave,
couldapi indeednu thatso personpuriso could getlabhetha of waterudakassa a pouringnikkhepanan”ti?
yes“Evaṁ, sirbhante”.
in the same way“Evameva indeedkho, mendicantsbhikkhave, of whoeveryassa anykassaci mindfulness of the bodykāyagatāsati has not developedabhāvitā has not cultivatedabahulīkatā, findslabhati histassa Māramāro a vulnerabilityotāraṁ, getslabhati histassa Māramāro an opportunityārammaṇaṁ.

Suppose a water jar was placed on a stand, empty and hollow. Then a person comes along with a load of water. What do you think, mendicants? Could that person pour water into the jar?” “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.

whomeverYassa anyonekassaci, monksbhikkhave, mindfulness of the bodykāyagatāsati developedbhāvitā cultivatedbahulīkatā, notna for himtassa findslabhati Māramāro a vulnerabilityotāraṁ, notna for himtassa findslabhati Māramāro an opportunityārammaṇaṁ.
supposeSeyyathāpi, monksbhikkhave, a personpuriso lightlahukaṁ ball of stringsuttaguḷaṁ made entirely of hardwoodsabbasāramaye a door-panelaggaḷaphalake would throwpakkhipeyya.
thatTaṁ whatkiṁ do you thinkmaññatha, monksbhikkhave,
wouldapi indeednu thatso personpuriso thattaṁ lightlahukaṁ ball of stringsuttaguḷaṁ made entirely of hardwoodsabbasāramaye a door-panelaggaḷaphalake would findlabhetha an entry?”otāran”ti?
“No“No indeedhetaṁ, sir”.bhante”.
“In the same way“Evameva indeed,kho, monks,bhikkhave, whomeveryassa anyonekassaci mindfulness of the bodykāyagatāsati developedbhāvitā cultivatedbahulīkatā, notna for himtassa findslabhati Māramāro a vulnerabilityotāraṁ, notna for himtassa findslabhati Māramāro an opportunity.ārammaṇaṁ.

When a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity. Suppose a person were to throw a light ball of string at a door-panel made entirely of hardwood. What do you think, mendicants? Would that light ball of string find an entry into that door-panel made entirely of hardwood?” “No, sir.” “In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity.

just asSeyyathāpi, O mendicantsbhikkhave, greenallaṁ logkaṭṭhaṁ sappysasnehaṁ;
thenatha a personpuriso would come alongāgaccheyya a drill-stickuttarāraṇiṁ takingādāya:
fire‘aggiṁ I will produceabhinibbattessāmi, heattejo I will manifestpātukarissāmī’ti.
thatTaṁ whatkiṁ do you thinkmaññatha, O mendicantsbhikkhave,
thenapi nownu thatso personpuriso thatamuṁ greenallaṁ logkaṭṭhaṁ sappysasnehaṁ drill-stickuttarāraṇiṁ takingādāya drillingabhimanthento fireaggiṁ could produceabhinibbatteyya, heattejo could manifestpātukareyyā”ti?
no“No indeedhetaṁ, sirbhante”.
in the same way“Evameva indeedkho, O mendicantsbhikkhave, whoeveryassa anyonekassaci mindfulness of the bodykāyagatāsati developedbhāvitā cultivatedbahulīkatā, notna for himtassa findslabhati Māramāro a vulnerabilityotāraṁ, notna for himtassa findslabhati Māramāro an opportunityārammaṇaṁ.

Suppose there was a green, sappy log. Then a person comes along with a drill-stick, thinking to light a fire and produce heat. What do you think, mendicants? By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?” “No, sir.” “In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity.

just asSeyyathāpi, mendicantsbhikkhave, a water jarudakamaṇiko fullpūro of waterudakassa full to the brimsamatittiko so a crow could drinkkākapeyyo on a standādhāre was placedṭhapito;
thenatha a personpuriso would come alongāgaccheyya a load of waterudakabhāraṁ having takenādāya.
thatTaṁ whatkiṁ do you thinkmaññatha, mendicantsbhikkhave,
wouldapi thennu thatso personpuriso getlabhetha of waterudakassa a pouringnikkhepanan”ti?
no“No indeedhetaṁ, sirbhante”.
in the same way“Evameva indeedkho, mendicantsbhikkhave, of whoeveryassa anykassaci mindfulness of the bodykāyagatāsati has developedbhāvitā cultivatedbahulīkatā, notna for himtassa getslabhati Māramāro a vulnerabilityotāraṁ, notna for himtassa getslabhati Māramāro an opportunityārammaṇaṁ.

Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. Then a person comes along with a load of water. What do you think, mendicants? Could that person pour water into the jar?” “No, sir.” “In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get an opportunity.

whoeverYassa anyonekassaci, monksbhikkhave, mindfulness of the bodykāyagatāsati developedbhāvitā cultivatedbahulīkatā, heso whateveryassa whateveryassa realizable by insightabhiññāsacchikaraṇīyassa thingdhammassa mindcittaṁ extendsabhininnāmeti for realizing by insightabhiññāsacchikiriyāya, theretatra right theretatreva capability as witnesssakkhibhabbataṁ attainspāpuṇāti beingsati within rangesatiāyatane.
supposeSeyyathāpi, monksbhikkhave, water jarudakamaṇiko fullpūro of waterudakassa brimfulsamatittiko crow-drinkablekākapeyyo on a standādhāre placedṭhapito.
itTamenaṁ strongbalavā manpuriso from whereveryato from whereveryato might tiltāviñcheyya, would comeāgaccheyya waterudakan”ti?
yes“Evaṁ, sirbhante”.
in the same way“Evameva indeedkho, monksbhikkhave, whoeveryassa anyonekassaci mindfulness of the bodykāyagatāsati developedbhāvitā cultivatedbahulīkatā heso, whateveryassa whateveryassa realizable by insightabhiññāsacchikaraṇīyassa thingdhammassa mindcittaṁ extendsabhininnāmeti for realizing by insightabhiññāsacchikiriyāya, theretatra right theretatreva capability as witnesssakkhibhabbataṁ attainspāpuṇāti beingsati within rangesatiāyatane.

When a mendicant has developed and cultivated mindfulness of the body, they extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range. Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. If a strong man was to pour it on any side, would water pour out?” “Yes, sir.” “In the same way, when a mendicant has developed and cultivated mindfulness of the body, they extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

just asSeyyathāpi, monksbhikkhave, on levelsame on a patch of groundbhūmibhāge four-corneredcaturassā a lotus pondpokkharaṇī there wasassa walledāḷibandhā fullpūrā of waterudakassa full to the brimsamatittikā so a crow could drinkkākapeyyā.
thatTamenaṁ a strongbalavā manpuriso from whicheveryato sideyato the wallāḷiṁ were to openmuñceyya would comeāgaccheyya water?udakan”ti?
yes“Evaṁ, sirbhante”.
in the same way“Evameva indeedkho, monksbhikkhave, of whoeveryassa kassacikassaci mindfulness of the bodykāyagatāsati developedbhāvitā cultivatedbahulīkatā, heso whateveryassa whateveryassa realizable by insightabhiññāsacchikaraṇīyassa thingdhammassa the mindcittaṁ extendsabhininnāmeti for realization by insightabhiññāsacchikiriyāya, theretatra right theretatreva capability as a witnesssakkhibhabbataṁ attainspāpuṇāti beingsati within range of mindfulnesssatiāyatane.

Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it. If a strong man was to open the wall on any side, would water pour out?” “Yes, sir.” “In the same way, when a mendicant has developed and cultivated mindfulness of the body, they extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

just asSeyyathāpi, monksbhikkhave, on level groundsubhūmiyaṁ at a crossroadscatumahāpathe a chariot of thoroughbredsājaññaratho harnessedyutto stoodassa standingṭhito with goad readyodhastapatodo;
thattamenaṁ a deftdakkho horse traineryoggācariyo master charioteerassadammasārathi having mountedabhiruhitvā with leftvāmena with handhatthena the reinsrasmiyo having takengahetvā with rightdakkhiṇena with handhatthena the goadpatodaṁ having takengahetvā wherever he wishesyenicchakaṁ whenever he wishesyadicchakaṁ he might drive outsāreyyāpi he might drive backpaccāsāreyyāpi;
just soevameva indeedkho, monksbhikkhave, of whateveryassa of anyonekassaci mindfulness of the bodykāyagatāsati developedbhāvitā cultivatedbahulīkatā, heso of whateveryassa of whateveryassa to be realized by insightabhiññāsacchikaraṇīyassa of dhammadhammassa the mindcittaṁ he extendsabhininnāmeti for realization by insightabhiññāsacchikiriyāya, theretatra right theretatreva capability as a witnesssakkhibhabbataṁ he attainspāpuṇāti there beingsati within rangesatiāyatane.

Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. A deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes. In the same way, when a mendicant has developed and cultivated mindfulness of the body, they extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

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