Kāyagatāsatisuttaṁ
The Discourse about Mindfulness related to the Body

The Ten Advantages of Practising Mindfulness related to the Body

Kāyagatāya bhikkhave satiyā āsevitāya bhāvitāya bahulīkatāya
When mindfulness related to the body, monks, is practised, developed, made much of,

yānikatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya
carried on, established, maintained, augmented, and properly instigated,

ime ChS omits ime, which is needed from the context.1 dasānisaṁsā pāṭikaṅkhā. Katame dasa? Thai, ChS omit Katame dasa, which is to be expected in these statements.2
these ten advantages are to be expected. Which ten?

 

1. Aratiratisaho hoti, na ca taṁ arati sahati,
He is one who has overcome liking and disliking, he is not overcome by disliking,

uppannaṁ aratiṁ abhibhuyya BJT, PTS add a second abhibhuyya, and also below, having completely overcome it.3 viharati.
when disliking arises he dwells on having overcome it.

 

2. Bhayabheravasaho hoti, na ca taṁ bhayabheravaṁ sahati,
He is one who has overcome fear and fright, he is not overcome by fear and fright,

uppannaṁ bhayabheravaṁ ahibhuyya viharati,
when fear and fright arise he dwells on having overcome it.

 

3. Khamo hoti sītassa uṇhassa jighacchāya pipāsāya,
He is one who bears up with cold, heat, hunger, thirst,

ḍaṁsamakasavātātapasiriṁsapasamphassānaṁ ChS: -sirīsapa-, which shows the -iṁ-/ī alternation.4
gadflies, mosquitoes, wind, the heat (of the sun), and creeping things,

duruttānaṁ durāgatānaṁ vacanapathānaṁ;
badly spoken, unwelcome ways of speaking;

uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ,
and towards arisen bodily unpleasant feeling (that is)

tippānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ,
sharp, harsh, bitter, disagreeable, unwanted, life-threatening,

adhivāsakajātiko hoti.
he is one who endures it.

 

4. Catunnaṁ jhānānaṁ ābhicetasikānaṁ,
In regard to the four absorptions, the purest mentalities,

diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti,
which are a pleasant living here and now, he is one who obtains (them) at will,

akicchalābhī akasiralābhī. Thai: akicchalābhī hoti akasiralābhī hoti, possibly a result of regularisation.5
obtains (them) without difficulty, obtains (them) without trouble.

 

5. So PTS omits So, which is needed by the syntax.6 anekavihitaṁ iddhividhaṁ paccanubhoti: ChS: paccānubhoti, which is not justified. The form is derived = paṭi + anubhoti >> paṭy- anubhoti >> pacc + anubhoti.7
He experiences various kinds of psychic power: This and the following five advantages constitute the six deep knowledges (abhiññā).8

eko pi hutvā bahudhā hoti;
having been one he becomes many;

bahudhā pi hutvā eko hoti;
having been many he becomes one;

āvibhāvaṁ Thai, ChS abbreviate with ...pe... up to yāva Brahmalokā pi kāyena vasaṁ vatteti 8 lines below.9 tirobhāvaṁ;
he appears and disappears;

tirokuḍḍaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathā pi ākāse;
he goes unhindered through a wall, through a fence, through a mountain, as though in the sky;

paṭhaviyāpi ummujjanimmujjaṁ karoti, seyyathā pi udake;
he dives into and emerges from the earth, as though in water;

udake pi abhijjamāne PTS: abhijjamāno, printer's error.10 gacchati, seyyathā pi paṭhaviyaṁ;
he crosses water without sinking, as though on earth;

ākāse pi pallaṅkena kamati, seyyathā pi pakkhī sakuṇo;
he goes cross-legged though the sky, as though he were a bird with wings;

ime pi candimasuriye evaṁmahiddhike evaṁmahānubhāve,
this moon and sun, which are so powerful, so majestic,

pāṇinā parimasati parimajjati;
he touches, he strokes with his hand;

yāva Brahmalokā pi kāyena vasaṁ vatteti. Thai: saṁvatteti, which has no good meaning.11
he exercises power as far as the Brahma worlds with his body.

 

6. Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti:
With the divine ear-element which is purified and surpasses that of (normal) men he listens to both (kinds of) sounds:

dibbe ca mānuse ca, ye dūre PTS adds ca.12 santike ca. ChS adds ...pe... here, but nothing is omitted from the normal sequence.13
of the divinities and of men, whether far or near.

 

7. Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti:
He knows that with his mind he can read the minds of other beings, of other persons:

sarāgaṁ vā cittaṁ “sarāgaṁ cittan”-ti pajānāti,
when a mind has passion he knows “the mind has passion”,

vītarāgaṁ vā cittaṁ Thai, ChS abbreviate from here on ... pe... sadosaṁ vā cittaṁ ...pe... vītadosaṁ vā cittaṁ, etc.14 “vītarāgaṁ cittan”-ti pajānāti;
or when a mind is without passion he knows “the mind is without passion”;

sadosaṁ vā cittaṁ “sadosaṁ cittan”-ti pajānāti,
or when a mind has hate he knows “the mind has hate”,

vītadosaṁ vā cittaṁ “vītadosaṁ cittan”-ti pajānāti;
or when a mind is without hate he knows “the mind is without hate”;

samohaṁ vā cittaṁ “samohaṁ cittan”-ti pajānāti,
or when a mind has delusion he knows “the mind has delusion”,

vītamohaṁ vā cittaṁ “vītamohaṁ cittan”-ti pajānāti;
or when a mind is without delusion he knows “the mind is without delusion”;

saṅkhittaṁ vā cittaṁ “saṅkhittaṁ cittan”-ti pajānāti,
or when a mind is collected he knows “the mind is collected”,

vikkhittaṁ vā cittaṁ “vikkhittaṁ cittan”-ti pajānāti;
or when a mind is scattered he knows “the mind is scattered”;

mahaggataṁ vā cittaṁ “mahaggataṁ cittan”-ti pajānāti,
or when a mind has become very great he knows “the mind has become very great”,

amahaggataṁ vā cittaṁ “amahaggataṁ cittan”-ti pajānāti;
or when a mind has not become very great he knows “the mind has not become very great”;

sa-uttaraṁ vā cittaṁ “sa-uttaraṁ cittan”-ti pajānāti,
or when a mind is surpassable he knows “the mind is surpassable”,

anuttaraṁ vā cittaṁ “anuttaraṁ cittan”-ti pajānāti;
or when a mind is unsurpassable he knows “the mind is unsurpassable”;

samāhitaṁ vā cittaṁ “samāhitaṁ cittan”-ti pajānāti,
or when a mind is concentrated he knows “the mind is concentrated”,

asamāhitaṁ vā cittaṁ “asamāhitaṁ cittan”-ti pajānāti;
or when a mind is not concentrated he knows “the mind is not concentrated”;

vimuttaṁ vā cittaṁ “vimuttaṁ cittan”-ti pajānāti,
or when a mind is liberated he knows “the mind is liberated”,

avimuttaṁ vā cittaṁ “avimuttaṁ cittan”-ti pajānāti.
or when a mind is not liberated he knows “the mind is not liberated”.

 

8. So PTS omits So, which is needed by the syntax.15 anekavihitaṁ pubbenivāsaṁ anussarati, seyyathīdaṁ:
He recollects various previous existences, such as:

ekam-pi jātiṁ, dve pi jātiyo, All editions abbreviate with ...pe... up and till iti sākāraṁ... 10 lines below.16 tisso pi jātiyo, catasso pi jātiyo, pañca pi jātiyo,
one life, two lives, three lives, four lives, five lives,

dasapi jātiyo, visam-pi jātiyo, tiṁsam-pi jātiyo, cattārīsam-pi jātiyo,
ten lives, twenty lives, thirty lives, forty lives,

paññāsam-pi jātiyo, jātisatam-pi, jātisahassam-pi, jātisatasahassam-pi,
fifty lives, a hundred lives, a thousand lives, a hundred thousand lives,

aneke pi saṁvaṭṭakappe, aneke pi vivaṭṭakappe, aneke pi saṁvaṭṭavivaṭṭakappe:
innumerable aeons of devolution, innumerable aeons of evolution, innumerable aeons of devolution and evolution:

amutrāsiṁ evaṁnāmo, evaṁgotto, evaṁvaṇṇo, evam-āhāro,
in such and such a place I had this name, this family, this class, this food,

evaṁsukhadukkhapaṭisaṁvedī evam-āyupariyanto;
this experience of pleasure and pain, this life term;

so tato cuto amutra udapādī,
passing away from there I arose in another state of existence,

tatrāpāsiṁ evaṁnāmo, evaṁgotto, evaṁvaṇṇo, evam-āhāro,
and in that place I had this name, this family, this class, this food,

evaṁsukhadukkhapaṭisaṁvedī evam-āyupariyanto,
this experience of pleasure and pain, this life term,

so tato cuto idhupapanno ti,
and passing away from there I arose here,

iti sākāraṁ sa-uddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
and so with their characteristics and with their details he recollects his various previous existences.

 

9. Dibbena cakkhunā visuddhena atikkantamānusakena
With the divine eye which is purified and surpasses that of (normal) men

satte passati cavamāne upapajjamāne,
he sees the passing away and arising of beings,

hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, Thai inserts .pe. here, but nothing is omitted from the normal sequence.17
inferior, superior, beautiful, ugly, in a good destiny, in a bad destiny,

yathākammūpage satte pajānāti.
and he knows beings arise according to their (good and bad) actions.

 

10. Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ
Through the destruction of the pollutants, without pollutants, freed in mind, freed through wisdom,

diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Thai adds ti, but the Buddha has not finished speaking.18
he dwells having known, having directly experienced, and having attained (Nibbāna) himself in this very life.

 

Kāyagatāya bhikkhave satiyā āsevitāya bhāvitāya bahulīkatāya
When, monks, mindfulness related to the body is practised, developed, made much of,

yānikatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya
carried on, established, maintained, augmented, and properly instigated,

ime dasānisaṁsā pāṭikaṅkhā.” ti
these ten advantages are to be expected.”

Idam-avoca Bhagavā,
The Gracious One said this,

attamanā te bhikkhū Bhagavato bhāsitaṁ abhinandun-ti.
and those monks were uplifted and greatly rejoiced in what was said by the Gracious One.

Kāyagatāsatisuttaṁ Niṭṭhitaṁ BJT, PTS: kāyagatāsatisuttaṁ navamaṁ; Thai, ChS: kāyagatāsatisuttaṁ niṭṭhitaṁ navamaṁ. Navamaṁ omitted here as irrelevant when out of sequence.19
The Discourse about Mindfulness related to the Body is Finished