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kāyagatā sati

Mindfulness of the body

1. DN 34

“katamo eko dhammo bhāvetabbo? “Which one thing should be developed?


kāyagatāsati sātasahagatā. ayaṃ eko dhammo Mindfulness of the body endowed with
bhāvetabbo. pleasure. This one thing should be developed.

2. MN 119

154. “kathaṃ bhāvitā ca, bhikkhave, And, bhikkhus, developed in what way, made
kāyagatāsati kathaṃ bahulīkatā mahapphalā much of in what way, is mindfulness of the body
hoti mahānisaṃsā? idha, bhikkhave, bhikkhu of much fruit, of much benefit? Here, bhikkhus,
araññagato vā rukkhamūlagato vā a bhikkhu, gone to the forest, or gone to the
suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā root of a tree, or gone to an empty hut sits
ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ down, having crossed his legs, with the
upaṭṭhapetvā. so satova assasati satova intention of a straight back, having set up
passasati; dīghaṃ vā assasanto ‘dīghaṃ mindfulness in front. Quite mindfully he
assasāmī’ti pajānāti, dīghaṃ vā passasanto breathes in, quite mindfully he breathes out.
‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā Breathing in long, he understands, ‘I am
assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ breathing in long'. Breathing out long, he
vā passasanto ‘rassaṃ passasāmī’ti pajānāti; understands, ‘I am breathing out long'.
‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, Breathing in short, he understands, ‘I am
‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; breathing in short’. Breathing out short, he
‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti understands, ‘I am breathing out short’. He
sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ trains thus: ‘I will breathe in experiencing the
passasissāmī’ti sikkhati. tassa evaṃ whole body'. He trains thus: ‘I will breathe out
appamattassa ātāpino pahitattassa viharato ye experiencing the whole body'. He trains thus: ‘I
gehasitā [gehassitā (ṭīkā)] sarasaṅkappā te will breathe in calming the bodily
pahīyanti . tesaṃ pahānā ajjhattameva cittaṃ determinations'. He trains thus: ‘I will breathe
santiṭṭhati sannisīdati ekodi hoti [ekodī hoti (sī.), out calming the bodily determinations'. For one
ekodibhoti (syā. kaṃ.)] samādhiyati. evaṃ, dwelling in this way, vigilant, ardent, resolute,
bhikkhave, bhikkhu kāyagatāsatiṃ [kāyagataṃ any memories-&-thoughts connected with
satiṃ (syā. kaṃ. pī.)] bhāveti. home are abandoned. With the abandoning of
these internally, the mind stands still, settles
down, is unified, is composed. In this way,
bhikkhus, a bhikkhu develops mindfulness of
the body.
“puna caparaṃ, bhikkhave, bhikkhu gacchanto Furthermore, bhikkhus, a bhikkhu walking,
vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti understands: ‘I am walking'; or standing, he
pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, understands: ‘I am standing'; or sitting down,
sayāno vā ‘sayānomhī’ti pajānāti. yathā yathā vā he understands: ‘I am sitting down'; or lying
panassa kāyo paṇihito hoti, tathā tathā naṃ down, he understands: ‘I am lying down'. Or in
pajānāti. tassa evaṃ appamattassa ātāpino whatever way his body is disposed, he
pahitattassa viharato ye gehasitā sarasaṅkappā understands this. For one dwelling in this way,
te pahīyanti. tesaṃ pahānā ajjhattameva cittaṃ vigilant, ardent, resolute, any memories-&-
santiṭṭhati sannisīdati ekodi hoti samādhiyati. thoughts connected with home are abandoned.
evampi, bhikkhave, bhikkhu kāyagatāsatiṃ With the abandoning of these internally, the
bhāveti. mind stands still, settles down, is unified, is
composed. In this way, too, bhikkhus, a bhikkhu
develops mindfulness of the body.

“puna caparaṃ, bhikkhave, bhikkhu abhikkante Furthermore, bhikkhus, a bhikkhu going


paṭikkante sampajānakārī hoti, ālokite vilokite forward, going back, is one who acts with
sampajānakārī hoti, samiñjite pasārite awareness; looking forward, looking back, he is
sampajānakārī hoti, one who acts with awareness; bending,
saṅghāṭipattacīvaradhāraṇe sampajānakārī stretching, he is one who acts with awareness;
hoti, asite pīte khāyite sāyite sampajānakārī taking his san0 gha1 t2i, bowl and robe, he is one
hoti, uccārapassāvakamme sampajānakārī hoti, who acts with awareness; eating, drinking,
gate ṭhite nisinne sutte jāgarite bhāsite consuming, tasting, he is one who acts with
tuṇhībhāve sampajānakārī hoti. tassa evaṃ awareness; walking, standing, sitting down,
appamattassa ātāpino pahitattassa viharato ye sleeping, waking, speaking, being silent, he is
gehasitā sarasaṅkappā te pahīyanti. tesaṃ one who acts with awareness. For one dwelling
pahānā ajjhattameva cittaṃ santiṭṭhati in this way, vigilant, ardent, resolute, any
sannisīdati ekodi hoti samādhiyati. evampi, memories-&-thoughts connected with home are
bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti. abandoned. With the abandoning of these
internally, the mind stands still, settles down, is
unified, is composed. In this way, too, bhikkhus,
a bhikkhu develops mindfulness of the body.

paṭikūlamanasikāra... Attending to the repulsive...

dhātumanasikāra... Attending to the elements...

navasivathika... The nine cemetery contemplations...

155. “puna caparaṃ, bhikkhave, bhikkhu Furthermore, bhikkhus, a bhikkhu, quite


vivicceva kāmehi...pe.... paṭhamaṃ jhānaṃ secluded from sense-desires... dwells having
upasampajja viharati. so imameva kāyaṃ entered upon the first jhana. He makes this very
vivekajena pītisukhena abhisandeti parisandeti body flow with joy-&-pleasure born of
paripūreti parippharati, nāssa kiñci sabbāvato seclusion, he makes it flow all around, he fills it
kāyassa vivekajena pītisukhena apphuṭaṃ hoti. up, he fully pervades it, so that for him there
seyyathāpi, bhikkhave, dakkho nhāpako isn’t anything in the entire body which hasn’t
[nahāpako (sī. syā. kaṃ. pī.)] vā nhāpakantevāsī been pervaded with joy-&-pleasure born of
vā kaṃsathāle nhānīyacuṇṇāni seclusion. Suppose a skilled barber or a
[nahānīyacuṇṇāni (sī. syā. kaṃ. pī.)] ākiritvā barber's apprentice, having scattered soap-
udakena paripphosakaṃ paripphosakaṃ powder on a metal dish, having sprinkled
sanneyya, sāyaṃ nhānīyapiṇḍi [sāssa gradually with water, would knead it, for him
nahānīyapiṇḍī (sī. syā. kaṃ. pī.)] snehānugatā this lump of soap is given over to the moisture,
snehaparetā santarabāhirā phuṭā snehena na ca is overcome with the moisture, pervaded
pagghariṇī; evameva kho, bhikkhave, bhikkhu inside-&-out with moisture, but not dripping. In
imameva kāyaṃ vivekajena pītisukhena just this way, bhikkhus, a bhikkhu makes this
abhisandeti parisandeti paripūreti parippharati; very body flow with joy-&-pleasure born of
nāssa kiñci sabbāvato kāyassa vivekajena seclusion, he makes it flow all around, he fills it
pītisukhena apphuṭaṃ hoti. tassa evaṃ up, he fully pervades it, so that for him there
appamattassa...pe.... evampi, bhikkhave, bhikkhu isn’t anything in the entire body which hasn’t
kāyagatāsatiṃ bhāveti. been pervaded with joy-&-pleasure born of
seclusion. For one dwelling in this way,
vigilant... In this way, too, bhikkhus, a bhikkhu
develops mindfulness of the body.

“puna caparaṃ, bhikkhave, bhikkhu Furthermore, bhikkhus, a bhikkhu, with the


vitakkavicārānaṃ vūpasamā...pe.... dutiyaṃ stilling of thinking-&-pondering... dwells having
jhānaṃ upasampajja viharati. so imameva entered upon the second jhana. He makes this
kāyaṃ samādhijena pītisukhena abhisandeti very body flow with joy-&-pleasure born of
parisandeti paripūreti parippharati; nāssa kiñci composure, he makes it flow all around, he fills
sabbāvato kāyassa samādhijena pītisukhena it up, he fully pervades it, so that for him there
apphuṭaṃ hoti. seyyathāpi, bhikkhave, isn’t anything in the entire body which hasn’t
udakarahado gambhīro ubbhidodako been pervaded with joy-&-pleasure born of
[ubbhitodako (syā. kaṃ. ka.)]. tassa nevassa composure. Imagine a deep lake whose waters
puratthimāya disāya udakassa āyamukhaṃ na well up. There isn’t an inflow for it from the
pacchimāya disāya udakassa āyamukhaṃ na eastern direction, there isn’t an inflow from the
uttarāya disāya udakassa āyamukhaṃ na western direction, there isn’t an inflow from the
dakkhiṇāya disāya udakassa āyamukhaṃ; devo northern direction, there isn’t an inflow from
ca na kālena kālaṃ sammā dhāraṃ the southern direction, and the sky would not
anuppaveccheyya; atha kho tamhāva provide a seasonable shower from time to time.
udakarahadā sītā vāridhārā ubbhijjitvā tameva Then cool torrents of water, having sprung up
udakarahadaṃ sītena vārinā abhisandeyya from the lake, would make the lake flow with
parisandeyya paripūreyya paripphareyya, nāssa cool water, would make it flow all around,
kiñci sabbāvato udakarahadassa sītena vārinā would fill it up, would fully pervade it, so that
apphuṭaṃ assa; evameva kho, bhikkhave, there wouldn't be anything in the entire lake
bhikkhu imameva kāyaṃ samādhijena that wasn't pervaded with cool water. In just
pītisukhena abhisandeti parisandeti paripūreti this way, bhikkhus, a bhikkhu makes this very
parippharati, nāssa kiñci sabbāvato kāyassa body flow with joy-&-pleasure born of
samādhijena pītisukhena apphuṭaṃ hoti. tassa composure, he makes it flow all around, he fills
evaṃ appamattassa...pe.... evampi, bhikkhave, it up, he fully pervades it, so that for him there
bhikkhu kāyagatāsatiṃ bhāveti. isn’t anything in the entire body which hasn’t
been pervaded with joy-&-pleasure born of
composure. For one dwelling in this way,
vigilant... In this way, too, bhikkhus, a bhikkhu
develops mindfulness of the body.

“puna caparaṃ, bhikkhave, bhikkhu pītiyā ca Furthermore, bhikkhus, a bhikkhu, with the
virāgā...pe.... tatiyaṃ jhānaṃ upasampajja fading of joy... dwells having entered upon the
viharati. so imameva kāyaṃ nippītikena sukhena third jhana. He makes this very body flow with
abhisandeti parisandeti paripūreti parippharati, pleasure free from joy, he makes it flow all
nāssa kiñci sabbāvato kāyassa nippītikena around, he fills it up, he fully pervades it, so that
sukhena apphuṭaṃ hoti. seyyathāpi, bhikkhave, for him there isn’t anything in the entire body
uppaliniyaṃ vā paduminiyaṃ vā which hasn’t been pervaded with pleasure free
puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā from joy. Imagine, bhikkhus, a pond of
padumāni vā puṇḍarīkāni vā udake jātāni udake waterlillies, or a pond of lotuses, or a pond of
saṃvaḍḍhāni udakānuggatāni white lotuses, and some of the waterlillies or
antonimuggaposīni, tāni yāva caggā yāva ca lotuses or white lotuses were born in the water,
mūlā sītena vārinā abhisannāni parisannāni grew up in the water, rose up in the water, were
[abhisandāni parisandāni (ka.)] paripūrāni nourished submerged in the water. And insofar
paripphuṭāni, nāssa [na nesaṃ (?)] kiñci as the roots are flowing, are flowing all around,
sabbāvataṃ uppalānaṃ vā padumānaṃ vā are filled up, are fully pervaded with cool water,
puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; there isn’t anything in the entire waterlillies or
evameva kho, bhikkhave, bhikkhu imameva lotuses or white lotuses which wasn’t pervaded
kāyaṃ nippītikena sukhena abhisandeti with cool water. In just this way, bhikkhus, a
parisandeti paripūreti parippharati, nāssa kiñci bhikkhu makes this very body flow with
sabbāvato kāyassa nippītikena sukhena pleasure free from joy, he makes it flow all
apphuṭaṃ hoti. tassa evaṃ appamattassa...pe.... around, he fills it up, he fully pervades it, so that
evampi, bhikkhave, bhikkhu kāyagatāsatiṃ for him there isn’t anything in the entire body
bhāveti. which hasn’t been pervaded with pleasure free
from joy. For one dwelling in this way, vigilant...
In this way, too, bhikkhus, a bhikkhu develops
mindfulness of the body.

“puna caparaṃ, bhikkhave, bhikkhu sukhassa ca Furthermore, bhikkhus, a bhikkhu, with the
pahānā...pe.... catutthaṃ jhānaṃ upasampajja abandoning of pleasure... dwells having entered
viharati. so imameva kāyaṃ parisuddhena upon the fourth jhana. He is sitting down having
cetasā pariyodātena pharitvā nisinno hoti; nāssa pervaded this very body with a clarified,
kiñci sabbāvato kāyassa parisuddhena cetasā purified mind; for him there isn’t anything in
pariyodātena apphuṭaṃ hoti. seyyathāpi, the entire body which hasn’t been pervaded
bhikkhave, puriso odātena vatthena sasīsaṃ with a clarified, purified mind. Imagine,
pārupitvā nisinno assa, nāssa kiñci sabbāvato bhikkhus, a man who has dressed himself up to
kāyassa odātena vatthena apphuṭaṃ assa; the head in a white cloth were sitting down. In
evameva kho, bhikkhave, bhikkhu imameva just this way, bhikkhus, a bhikkhu is sitting
kāyaṃ parisuddhena cetasā pariyodātena down having pervaded this very body with a
pharitvā nisinno hoti, nāssa kiñci sabbāvato clarified, purified mind; for him there isn’t
kāyassa parisuddhena cetasā pariyodātena anything in the entire body which hasn’t been
apphuṭaṃ hoti. tassa evaṃ appamattassa pervaded with a clarified, purified mind. For
ātāpino pahitattassa viharato ye gehasitā one dwelling in this way, vigilant, ardent,
sarasaṅkappā te pahīyanti. tesaṃ pahānā resolute, any memories-&-thoughts connected
ajjhattameva cittaṃ santiṭṭhati, sannisīdati with home are abandoned. With the
ekodi hoti samādhiyati. evampi, bhikkhave, abandoning of these internally, the mind stands
bhikkhu kāyagatāsatiṃ bhāveti. still, settles down, is unified, is composed. In
this way, too, bhikkhus, a bhikkhu develops
mindfulness of the body.

156. “yassa kassaci, bhikkhave, kāyagatāsati Bhikkhus, for whoever mindfulness of the body
bhāvitā bahulīkatā, antogadhāvāssa [antogadhā is developed, made much of, whatever
tassa (sī. pī.)] kusalā dhammā ye keci wholesome phenomena included in this are
vijjābhāgiyā. seyyathāpi, bhikkhave, yassa conducive to wisdom. Imagine, bhikkhus, for
kassaci mahāsamuddo cetasā phuṭo, whichever great ocean is pervaded by the mind,
antogadhāvāssa kunnadiyo yā kāci whatever small rivers included in this go into
samuddaṅgamā; evameva kho, bhikkhave, yassa the great ocean. In just this way, bhikkhus, for
kassaci kāyagatāsati bhāvitā bahulīkatā, whoever mindfulness of the body is developed,
antogadhāvāssa kusalā dhammā ye keci made much of, whatever wholesome
vijjābhāgiyā. phenomena included in this are conducive to
wisdom.

“yassa kassaci, bhikkhave, kāyagatāsati abhāvitā Bhikkhus, for whoever mindfulness of the body
abahulīkatā, labhati tassa māro otāraṃ, labhati is not developed, not made much of, Ma1 ra gains
tassa māro ārammaṇaṃ. seyyathāpi , bhikkhave, access to him, Ma1 ra gains a foundation in him.
puriso garukaṃ silāguḷaṃ allamattikāpuñje Suppose, bhikkhus, a man were to throw a
pakkhipeyya. taṃ kiṃ maññatha, bhikkhave, api heavy stone into a damp pile of clay. What do
nu taṃ garukaṃ silāguḷaṃ allamattikāpuñje you think, bhikkhus? Would that heavy stone
labhetha otāra”nti? “evaṃ, bhante”. “evameva gain access into that damp pile of clay?” “Yes,
kho , bhikkhave, yassa kassaci kāyagatāsati Bhante.” “In just this way, bhikkhus, for
abhāvitā abahulīkatā, labhati tassa māro whoever mindfulness of the body is not
otāraṃ, labhati tassa māro ārammaṇaṃ. developed, not made much of, Ma1 ra gains
seyyathāpi, bhikkhave, sukkhaṃ kaṭṭhaṃ access to him, Ma1 ra gains a foundation in him.
koḷāpaṃ [koḷāpaṃ ārakā udakā thale Imagine, bhikkhus, some dry sapless wood.
nikkhittaṃ (ka.)]; atha puriso āgaccheyya Then a man would come to get some kindling
uttarāraṇiṃ ādāya -- ‘aggiṃ abhinibbattessāmi, —“I will produce a fire, I will manifest fire.”
tejo pātukarissāmī’ti. taṃ kiṃ maññatha, What do you think, bhikkhus? Having taken a
bhikkhave, api nu so puriso amuṃ sukkhaṃ bit of dry sapless wood, rubbing it, would this
kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya man produce a fire, manifest fire?” “Yes,
abhimanthento [abhimanthento (syā. kaṃ. pī. Bhante.” “In just this way, bhikkhus, for
ka.)] aggiṃ abhinibbatteyya, tejo whoever mindfulness of the body is not
pātukareyyā”ti? “evaṃ , bhante”. “evameva kho, developed, not made much of, Ma1 ra gains
bhikkhave, yassa kassaci kāyagatāsati abhāvitā access to him, Ma1 ra gains a foundation in him.
abahulīkatā, labhati tassa māro otāraṃ, labhati Imagine, bhikkhus, a hollow empty water-jug
tassa māro ārammaṇaṃ. seyyathāpi, bhikkhave, placed in a basin. Then a man would come to
udakamaṇiko ritto tuccho ādhāre ṭhapito; atha take a load of water. What do you think,
puriso āgaccheyya udakabhāraṃ ādāya. taṃ bhikkhus, would this man manage to get rid of
kiṃ maññatha, bhikkhave, api nu so puriso the water?” “Yes, Bhante.” “In just this way,
labhetha udakassa nikkhepana”nti? “evaṃ, bhikkhus, for whoever mindfulness of the body
bhante”. “evameva kho, bhikkhave, yassa kassaci is not developed, not made much of, Ma1 ra gains
kāyagatāsati abhāvitā abahulīkatā, labhati access to him, Ma1 ra gains a foundation in him.”
tassa māro otāraṃ, labhati tassa māro
ārammaṇaṃ”.

157. “yassa kassaci, bhikkhave, kāyagatāsati Bhikkhus, for whoever mindfulness of the body
bhāvitā bahulīkatā, na tassa labhati māro is developed, made much of, Ma1 ra does not gain
otāraṃ, na tassa labhati māro ārammaṇaṃ. access to him, Ma1 ra does not gain a foundation
seyyathāpi, bhikkhave, puriso lahukaṃ in him. Suppose, bhikkhus, a man were to throw
suttaguḷaṃ sabbasāramaye aggaḷaphalake a light ball of string at a door-panel made
pakkhipeyya. taṃ kiṃ maññatha, bhikkhave, api entirely of hard wood. What do you think,
nu so puriso taṃ lahukaṃ suttaguḷaṃ bhikkhus? Would that light ball of string gain
sabbasāramaye aggaḷaphalake labhetha access into that door-panel made entirely of
otāra”nti? “no hetaṃ, bhante”. “evameva kho, hard wood?” “No, Bhante.” “In just this way,
bhikkhave, yassa kassaci kāyagatāsati bhāvitā bhikkhus, for whoever mindfulness of the body
bahulīkatā, na tassa labhati māro otāraṃ, na is developed, made much of, Ma1 ra does not gain
tassa labhati māro ārammaṇaṃ. seyyathāpi, access to him, Ma1 ra does not gain a foundation
bhikkhave, allaṃ kaṭṭhaṃ sasnehaṃ [sasnehaṃ in him. Imagine, bhikkhus, some damp sappy
ārakā udakā thale nikkhittaṃ (ka.)]; atha puriso wood. Then a man would come to get some
āgaccheyya uttarāraṇiṃ ādāya -- ‘aggiṃ kindling—“I will produce a fire, I will manifest
abhinibbattessāmi, tejo pātukarissāmī’ti. taṃ fire.” What do you think, bhikkhus? Having
kiṃ maññatha, bhikkhave, api nu so puriso taken a bit of damp sappy wood, rubbing it,
amuṃ allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ would this man produce a fire, manifest fire?”
ādāya abhimanthento aggiṃ abhinibbatteyya, “No, Bhante.” “In just this way, bhikkhus, for
tejo pātukareyyā”ti? “no hetaṃ, bhante”. whoever mindfulness of the body is developed,
“evameva kho, bhikkhave , yassa kassaci made much of, Ma1 ra does not gain access to
kāyagatāsati bhāvitā bahulīkatā, na tassa him, Ma1 ra does not gain a foundation in him.
labhati māro otāraṃ, na tassa labhati māro Imagine, bhikkhus, a water-jug placed in a
ārammaṇaṃ. seyyathāpi, bhikkhave, basin, full to the brim with water, which crows
udakamaṇiko pūro udakassa samatittiko could drink. Then a man would come to take a
kākapeyyo ādhāre ṭhapito; atha puriso load of water. What do you think, bhikkhus,
āgaccheyya udakabhāraṃ ādāya. taṃ kiṃ would this man manage to get rid of the water?”
maññatha, bhikkhave, api nu so puriso labhetha “No, Bhante.” “In just this way, bhikkhus, for
udakassa nikkhepana”nti? “no hetaṃ, bhante”. whoever mindfulness of the body is developed,
“evameva kho, bhikkhave, yassa kassaci made much of, Ma1 ra does not gain access to
kāyagatāsati bhāvitā bahulīkatā, na tassa him, Ma1 ra does not gain a foundation in him.
labhati māro otāraṃ, na tassa labhati māro
ārammaṇaṃ”.

158. “yassa kassaci, bhikkhave, kāyagatāsati Bhikkhus, for whoever mindfulness of the body
bhāvitā bahulīkatā, so yassa yassa is developed, made much of, wherever he
abhiññāsacchikaraṇīyassa dhammassa cittaṃ directs the mind to the realisation by
abhininnāmeti abhiññāsacchikiriyāya, ta tatre discernment of things that can be realised by
sakkhibhabbataṃ pāpuṇāti sati satiāyatane. discernment—right there, if there is an
seyyathāpi, bhikkhave, udakamaṇiko pūro opening, he attains the ability to witness it for
udakassa samatittiko kākapeyyo ādhāre ṭhapito. himself. Imagine, bhikkhus, a water-jug placed
tamenaṃ balavā puriso yato yato āviñcheyya, in a basin, full to the brim with water, which
āgaccheyya udaka”nti? “evaṃ, bhante”. crows could drink. Whenever a strong man
“evameva kho, bhikkhave, yassa kassaci would draw water, would water come?” “Yes,
kāyagatāsati bhāvitā bahulīkatā so, yassa yassa Bhante”. “In just this way, bhikkhus, for
abhiññāsacchikaraṇīyassa dhammassa cittaṃ whoever mindfulness of the body is developed,
abhininnāmeti abhiññāsacchikiriyāya, tatra made much of, wherever he directs the mind to
tatreva sakkhibhabbataṃ pāpuṇāti sati the realisation by discernment of things that
satiāyatane. seyyathāpi, bhikkhave, same can be realised by discernment—right there, if
bhūmibhāge caturassā pokkharaṇī [pokkhariṇī there is an opening, he attains the ability to
(sī.)] assa āḷibandhā pūrā udakassa samatittikā witness it for himself. Imagine, bhikkhus, that a
kākapeyyā. tamenaṃ balavā puriso yato yato square pond on a level piece of land, trapped by
āḷiṃ muñceyya āgaccheyya udaka”nti? “evaṃ , a dam, full to the brim with water, which crows
bhante”. “evameva kho, bhikkhave, yassa kassaci could drink. Whenever a strong man would
kāyagatāsati bhāvitā bahulīkatā, so yassa yassa release the dam, would the water come?” “Yes,
abhiññāsacchikaraṇīyassa dhammassa cittaṃ Bhante”. “In just this way, bhikkhus, for
abhininnāmeti abhiññāsacchikiriyāya, tatra whoever mindfulness of the body is developed,
tatreva sakkhibhabbataṃ pāpuṇāti sati made much of, wherever he directs the mind to
satiāyatane. seyyathāpi, bhikkhave, subhūmiyaṃ the realisation by discernment of things that
catumahāpathe ājaññaratho yutto assa ṭhito can be realised by discernment—right there, if
odhastapatodo [obhastapatodo (ka.), there is an opening, he attains the ability to
ubhantarapaṭodo (syā. kaṃ.) ava + dhaṃsu + ta witness it for himself. Imagine, bhikkhus, a
= odhasta-itipadavibhāgo]; tamenaṃ dakkho chariot on even ground at a crossroads,
yoggācariyo assadammasārathi abhiruhitvā harnessed to thoroughbreds, standing with its
vāmena hatthena rasmiyo gahetvā dakkhiṇena goad fallen down. A skilled charioteer, horse-
hatthena patodaṃ gahetvā yenicchakaṃ trainer, having mounted, having taken the reins
yadicchakaṃ sāreyyāpi paccāsāreyyāpi; with his left hand, having taken the goad with
evameva kho, bhikkhave, yassa kassaci his right hand, would make it move, make it go
kāyagatāsati bhāvitā bahulīkatā, so yassa yassa wherever he wished. In just this way, bhikkhus,
abhiññāsacchikaraṇīyassa dhammassa cittaṃ for whoever mindfulness of the body is
abhininnāmeti abhiññāsacchikiriyāya , tatra developed, made much of, wherever he directs
tatreva sakkhibhabbataṃ pāpuṇāti sati the mind to the realisation by discernment of
satiāyatane”. things that can be realised by discernment—
right there, if there is an opening, he attains the
ability to witness it for himself.”

159. “kāyagatāya, bhikkhave, satiyā āsevitāya “Bhikkhus, with mindfulness of the body
bhāvitāya bahulīkatāya yānīkatāya frequently developed, made much of, made a
vatthukatāya anuṭṭhitāya paricitāya habit of, made a basis of, practised, made
susamāraddhāya dasānisaṃsā pāṭikaṅkhā. familiar, thoroughly undertaken, ten benefits
are to be expected.

(i) There is enduring non-delight-&-delight but


aratiratisaho hoti, na ca taṃ arati sahati, he does not endure this non-delight, he dwells
uppannaṃ aratiṃ abhibhuyya viharati. having overcome arisen non-delight.

(ii) There is enduring fear-&-dread, but he does


“bhayabheravasaho hoti, na ca taṃ not endure this fear-&-dread, he dwells having
bhayabheravaṃ sahati, uppannaṃ overcome arisen fear-&-dread.
bhayabheravaṃ abhibhuyya viharati.
(iii) There is patience towards cold, heat,
“khamo hoti sītassa uṇhassa jighacchāya hunger, thirst, contact-with-flies-mosquitoes-
pipāsāya wind-heat-&-creepie-crawlies; there is
ḍaṃsamakasavātātapasarīsapasamphassānaṃ endurance towards bad speech, unwelcome
duruttānaṃ durāgatānaṃ vacanapathānaṃ, ways of speaking, arisen feelings in the body
uppannānaṃ sārīrikānaṃ vedanānaṃ that are painful, sharp, rough, severe,
dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ disagreeable, displeasing, taking away life.
asātānaṃ amanāpānaṃ pāṇaharānaṃ
adhivāsakajātiko hoti.

“catunnaṃ jhānānaṃ ābhicetasikānaṃ (iv) He is one who obtains at will, without


diṭṭhadhammasukhavihārānaṃ nikāmalābhī trouble, without difficulty, the four jhanas, of
hoti akicchalābhī akasiralābhī. the higher mind, pleasant dwellings here-&-
now.

“so anekavihitaṃ iddhividhaṃ paccānubhoti. (v) He experiences the various kinds of powers.
ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko Having been one, he is many; having been many
hoti, āvibhāvaṃ...pe.... yāva brahmalokāpi he is one... he exerts control with his body as far
kāyena vasaṃ vatteti. as the Brahma world.

“dibbāya sotadhātuyā visuddhāya (vi) With the divine ear-element, which is


atikkantamānusikāya ubho sadde suṇāti dibbe clarified and surmounts the human, he hears
ca mānuse ca, ye dūre santike ca...pe..... sounds both divine and human, whether far or
near...

“parasattānaṃ parapuggalānaṃ cetasā ceto (vii) He understands the minds of other beings,
paricca pajānāti. sarāgaṃ vā cittaṃ ‘sarāgaṃ of other individuals, having encompassed them
citta’nti pajānāti, vītarāgaṃ vā cittaṃ...pe.... by mind. He understands a mind with passion
sadosaṃ vā cittaṃ... vītadosaṃ vā cittaṃ... as: ‘A mind with passion’; or he understands a
samohaṃ vā cittaṃ... vītamohaṃ vā cittaṃ... mind free from passion... a mind with ill-will... a
saṃkhittaṃ vā cittaṃ... vikkhittaṃ vā cittaṃ... mind free from ill-will... a mind with delusion...
mahaggataṃ vā cittaṃ... amahaggataṃ vā a mind free from delusion... a contracted mind...
cittaṃ... sauttaraṃ vā cittaṃ... anuttaraṃ vā a scattered mind... an enlarged mind... an
cittaṃ... samāhitaṃ vā cittaṃ... asamāhitaṃ vā unenlarged mind... an mind with something
cittaṃ... vimuttaṃ vā cittaṃ... avimuttaṃ vā beyond... a mind without anything beyond... a
cittaṃ ‘avimuttaṃ citta’nti pajānāti. composed mind... an uncomposed mind... a
liberated mind... he understands an unliberated
mind as: ‘An unliberated mind’.

“so anekavihitaṃ pubbenivāsaṃ anussarati, (viii) He recollects various former lives, that is...
seyyathidaṃ -- ekampi jātiṃ dvepi jātiyo...pe.... iti one birth, two births... with such a reason, with
sākāraṃ sauddesaṃ anekavihitaṃ such an explanation, he recollects various kinds
pubbenivāsaṃ anussarati. of former lives.

(ix) With the divine eye-element, which is


“dibbena cakkhunā visuddhena clarified and surmounts the human, he sees
atikkantamānusakena satte passati cavamāne beings passing away, reappearing, inferior,
upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, excellent, beautiful, ugly, good destinations, bad
sugate duggate yathākammūpage satte destinations, he understands that beings go
pajānāti. according to their actions.

(x) Having realised for himself by recognising


“āsavānaṃ khayā anāsavaṃ cetovimuttiṃ here-&-now liberation of mind, liberation of
paññāvimuttiṃ diṭṭheva dhamme sayaṃ understanding, he dwells having entered upon
abhiññā sacchikatvā upasampajja viharati. the destruction of the outflows which is without
outflows.

Bhikkhus, with mindfulness of the body


“kāyagatāya, bhikkhave, satiyā āsevitāya frequently developed, made much of, made a
bhāvitāya bahulīkatāya yānīkatāya habit of, made a basis of, practised, made
vatthukatāya anuṭṭhitāya paricitāya familiar, thoroughly undertaken, these ten
susamāraddhāya ime dasānisaṃsā benefits are to be expected.”
pāṭikaṅkhā”ti.
MN 119

3. AN 1:575-627

563. “yassa kassaci, bhikkhave, mahāsamuddo Bhikkhus, for anyone who has encompassed
cetasā phuṭo antogadhā tassa kunnadiyo yā with his mind the great ocean, all small rivers
kāci samuddaṅgamā; evamevaṃ, bhikkhave, that flow into the ocean are included by him. In
yassa kassaci kāyagatā sati bhāvitā bahulīkatā just this way, bhikkhus, for anyone who has
antogadhā tassa kusalā dhammā ye keci developed, made much of mindfulness of the
vijjābhāgiyā”ti. body, all wholesome phenomena that involve
wisdom are included by him.

564-570. “ekadhammo, bhikkhave, bhāvito One thing, bhikkhus, developed, made much of,
bahulīkato mahato saṃvegāya saṃvattati... leads to great existential angst... leads to great
mahato atthāya saṃvattati... mahato benefit... leads to great safety from bondage...
yogakkhemāya saṃvattati... satisampajaññāya leads to mindfulness-&-awareness... leads to
saṃvattati... ñāṇadassanappaṭilābhāya the attainment of knowing-&-seeing... leads to a
saṃvattati... diṭṭhadhammasukhavihārāya pleasant dwelling in this very life... leads to the
saṃvattati... vijjāvimuttiphalasacchikiriyāya realisation of the fruit of wisdom-&-liberation.
saṃvattati. katamo ekadhammo? kāyagatā sati. Which one thing? Mindfulness of the body. This
ayaṃ kho, bhikkhave, ekadhammo bhāvito one thing, bhikkhus, developed, made much of,
bahulīkato mahato saṃvegāya saṃvattati... leads to great existential anxiety... leads to
mahato atthāya saṃvattati... mahato great benefit... leads to great safety from
yogakkhemāya saṃvattati... satisampajaññāya bondage... leads to mindfulness-&-awareness...
saṃvattati... ñāṇadassanappaṭilābhāya leads to the attainment of knowing-&-seeing...
saṃvattati... diṭṭhadhammasukhavihārāya leads to a pleasant dwelling in this very life...
saṃvattati... vijjāvimuttiphalasacchikiriyāya leads to the realisation of the fruit of wisdom-
saṃvattatī”ti. &-liberation.

571. “ekadhamme , bhikkhave, bhāvite Bhikkhus, when one thing is developed, made
bahulīkate kāyopi passambhati, cittampi much of, the body calms down, the mind calms
passambhati, vitakkavicārāpi vūpasammanti, down, thinking-&-pondering subsides and all
kevalāpi vijjābhāgiyā dhammā things connected with wisdom become
bhāvanāpāripūriṃ gacchanti. katamasmiṃ developed-&-fulfilled. Which one thing?
ekadhamme? kāyagatāya satiyā. imasmiṃ kho, Mindfulness of the body. Bhikkhus, when this
bhikkhave, ekadhamme bhāvite bahulīkate one thing is developed, made much of, the body
kāyopi passambhati, cittampi passambhati, calms down, the mind calms down, thinking-&-
vitakkavicārāpi vūpasammanti, kevalāpi pondering subsides and all things connected
vijjābhāgiyā dhammā bhāvanāpāripūriṃ with wisdom become developed-&-fulfilled.
gacchantī”ti.

572. “ekadhamme, bhikkhave, bhāvite Bhikkhus, when one thing is developed, made
bahulīkate anuppannā ceva akusalā dhammā much of, unarisen unwholesome things do not
nuppajjanti, uppannā ca akusalā dhammā arise and arisen unwholesome things are
pahīyanti. katamasmiṃ ekadhamme? abandoned. Which one thing? Mindfulness of
kāyagatāya satiyā. imasmiṃ kho, bhikkhave, the body. Bhikkhus, when this one thing is
ekadhamme bhāvite bahulīkate anuppannā developed, made much of, unarisen
ceva akusalā dhammā nuppajjanti, uppannā ca unwholesome things do not arise and arisen
akusalā dhammā pahīyantī”ti. unwholesome things are abandoned.

573. “ekadhamme , bhikkhave, bhāvite Bhikkhus, when one thing is developed, made
bahulīkate anuppannā ceva kusalā dhammā much of, unarisen wholesome things arise and
uppajjanti, uppannā ca kusalā dhammā arisen wholesome things lead to being more, to
bhiyyobhāvāya vepullāya saṃvattanti. full development. Which one thing?
katamasmiṃ ekadhamme? kāyagatāya satiyā. Mindfulness of the body. Bhikkhus, when this
imasmiṃ kho, bhikkhave, ekadhamme bhāvite one thing is developed, made much of, unarisen
bahulīkate anuppannā ceva kusalā dhammā wholesome things arise and arisen wholesome
uppajjanti, uppannā ca kusalā dhammā things lead to being more, to full development.
bhiyyobhāvāya vepullāya saṃvattantī”ti.

574. “ekadhamme, bhikkhave, bhāvite Bhikkhus, when one thing is developed, made
bahulīkate avijjā pahīyati, vijjā uppajjati, much of, ignorance is abandoned, wisdom
asmimāno pahīyati, anusayā samugghātaṃ arises, the conceit ‘I am’ is abandoned, the
gacchanti, saṃyojanā pahīyanti. katamasmiṃ underlying tendencies become uprooted, the
ekadhamme? kāyagatāya satiyā. imasmiṃ kho, fetters are abandoned. Which one thing?
bhikkhave, ekadhamme bhāvite bahulīkate Mindfulness of the body. Bhikkhus, when this
avijjā pahīyati, vijjā uppajjati, asmimāno one thing is developed, made much of,
pahīyati, anusayā samugghātaṃ gacchanti, ignorance is abandoned, wisdom arises, the
saṃyojanā pahīyantī”ti. conceit ‘I am’ is abandoned, the underlying
tendencies become uprooted, the fetters are
abandoned.

575-576. “ekadhammo, bhikkhave, bhāvito One thing, bhikkhus, developed made much of,
bahulīkato paññāpabhedāya saṃvattati... leads to the analysis of understanding... leads
anupādāparinibbānāya saṃvattati. katamo to the final extinguishing of assumptions.
ekadhammo? kāyagatā sati. ayaṃ kho, Which one thing? Mindfulness of the body. This
bhikkhave, ekadhammo bhāvito bahulīkato one thing, bhikkhus, developed made much of,
paññāpabhedāya saṃvattati... leads to the analysis of understanding... leads
anupādāparinibbānāya saṃvattatī”ti. to the final extinguishing of assumptions.
577-579. “ekadhamme , bhikkhave, bhāvite Bhikkhus, when one thing is developed, made
bahulīkate anekadhātupaṭivedho hoti... much of, there is the penetration of the various
nānādhātupaṭivedho hoti... elements... there is the penetration of the
anekadhātupaṭisambhidā hoti. katamasmiṃ different elements... there is the analysis of the
ekadhamme? kāyagatāya satiyā. imasmiṃ kho, various elements. Which one thing?
bhikkhave, ekadhamme bhāvite bahulīkate Mindfulness of the body. Bhikkhus, when this
anekadhātupaṭivedho hoti... one thing is developed, made much of, there is
nānādhātupaṭivedho hoti... the penetration of the various elements... there
anekadhātupaṭisambhidā hotī”ti. is the penetration of the different elements...
there is the analysis of the various elements.

580-583. “ekadhammo, bhikkhave, bhāvito One thing, bhikkhus, developed, made much of,
bahulīkato sotāpattiphalasacchikiriyāya leads to the realisation of the fruit of stream-
saṃvattati... sakadāgāmiphalasacchikiriyāya entry... leads to the realisation of the fruit of
saṃvattati... anāgāmiphalasacchikiriyāya once-returning... leads to the realisation of the
saṃvattati... arahattaphalasacchikiriyāya fruit of non-returning... leads to the realisation
saṃvattati. katamo ekadhammo? kāyagatā sati. of the fruit of arahantship. Which one thing?
ayaṃ kho, bhikkhave, ekadhammo bhāvito Mindfulness of the body. This one thing,
bahulīkato sotāpattiphalasacchikiriyāya bhikkhus, developed, made much of, leads to
saṃvattati... sakadāgāmiphalasacchikiriyāya the realisation of the fruit of stream-entry...
saṃvattati... anāgāmiphalasacchikiriyāya leads to the realisation of the fruit of once-
saṃvattati... arahattaphalasacchikiriyāya returning... leads to the realisation of the fruit
saṃvattatī”ti. of non-returning... leads to the realisation of
the fruit of arahantship.

584-599. “ekadhammo , bhikkhave, bhāvito One thing, bhikkhus, developed, made much of,
bahulīkato paññāpaṭilābhāya saṃvattati... leads to the attainment of understanding...
paññāvuddhiyā saṃvattati... paññāvepullāya leads to the growth of understanding... leads to
saṃvattati... mahāpaññatāya saṃvattati... the full development of understanding... leads
puthupaññatāya saṃvattati... vipulapaññatāya to great understanding... leads to wide
saṃvattati... gambhīrapaññatāya saṃvattati... understanding... leads to extensive
asāmantapaññatāya [asamatthapaññatāya understanding... leads to deep understanding...
(syā. kaṃ.), asamattapaññatāya (ka.), leads to non-local understanding... leads to
asamantapaññatāya (ṭīkā) paṭi. ma. aṭṭha. 2.3.1 broad understanding... leads to the abundance
passitabbaṃ] saṃvattati... bhūripaññatāya of understanding... leads to quick
saṃvattati... paññābāhullāya saṃvattati... understanding... leads to fast understanding...
sīghapaññatāya saṃvattati... lahupaññatāya leads to speedy understanding... leads to swift
saṃvattati... hāsapaññatāya [hāsupaññatāya understanding... leads to sharp understanding...
(sī. pī.)] saṃvattati... javanapaññatāya leads to penetrative understanding. Which one
saṃvattati... tikkhapaññatāya saṃvattati... thing? Mindfulness of the body. This one thing,
nibbedhikapaññatāya saṃvattati. katamo bhikkhus, developed, made much of, leads to
ekadhammo? kāyagatā sati. ayaṃ kho, the attainment of understanding... leads to the
bhikkhave, ekadhammo bhāvito bahulīkato growth of understanding... leads to the full
paññāpaṭilābhāya saṃvattati... paññāvuddhiyā development of understanding... leads to great
saṃvattati... paññāvepullāya saṃvattati... understanding... leads to wide understanding...
mahāpaññatāya saṃvattati... puthupaññatāya leads to extensive understanding... leads to
saṃvattati... vipulapaññatāya saṃvattati... deep understanding... leads to non-local
gambhīrapaññatāya saṃvattati... understanding... leads to broad
asāmantapaññatāya saṃvattati... understanding... leads to the abundance of
bhūripaññatāya saṃvattati... paññābāhullāya understanding... leads to quick understanding...
saṃvattati... sīghapaññatāya saṃvattati... leads to fast understanding... leads to speedy
lahupaññatāya saṃvattati... hāsapaññatāya understanding... leads to swift understanding...
saṃvattati... javanapaññatāya saṃvattati... leads to sharp understanding... leads to
tikkhapaññatāya saṃvattati... penetrative understanding.
nibbedhikapaññatāya saṃvattatī”ti.

600. “amataṃ te, bhikkhave, na paribhuñjanti Bhikkhus, they do not enjoy the deathless who
ye kāyagatāsatiṃ na paribhuñjanti. amataṃ te, do not enjoy mindfulness of the body.
bhikkhave, paribhuñjanti ye kāyagatāsatiṃ Bhikkhus, they enjoy the deathless who enjoy
paribhuñjantī”ti. mindfulness of the body.

601. “amataṃ tesaṃ, bhikkhave, aparibhuttaṃ Bhikkhus, the deathless has not been enjoyed
yesaṃ kāyagatāsati aparibhuttā. amataṃ by those for whom mindfulness of the body has
tesaṃ, bhikkhave, paribhuttaṃ yesaṃ not been enjoyed. Bhikkhus, the deathless has
kāyagatāsati paribhuttā”ti. been enjoyed by those for whom mindfulness
of the body has been enjoyed.

602. “amataṃ tesaṃ, bhikkhave, parihīnaṃ Bhikkhus, the deathless is lacking by those for
yesaṃ kāyagatāsati parihīnā. amataṃ tesaṃ, whom mindfulness of the body is lacking.
bhikkhave, aparihīnaṃ yesaṃ kāyagatāsati Bhikkhus, the deathless is not lacking by those
aparihīnā”ti. for whom mindfulness of the body is not
lacking.

603. “amataṃ tesaṃ, bhikkhave, viraddhaṃ Bhikkhus, the deathless is missed by those for
yesaṃ kāyagatāsati viraddhā. amataṃ tesaṃ, whom mindfulness of the body is missed.
bhikkhave, āraddhaṃ [aviraddhaṃ (ka.)] yesaṃ Bhikkhus, the deathless is not lacking by those
kāyagatāsati āraddhā”ti. for whom mindfulness of the body is not
lacking.

604. “amataṃ te, bhikkhave, pamādiṃsu ye Bhikkhus, they have neglected the deathless
kāyagatāsatiṃ pamādiṃsu. amataṃ te, who have neglected mindfulness of the body.
bhikkhave, na pamādiṃsu ye kāyagatāsatiṃ na Bhikkhus, they have not neglected the
pamādiṃsu”. deathless who have not neglected mindfulness
of the body.

605. “amataṃ tesaṃ, bhikkhave, pamuṭṭhaṃ Bhikkhus, the deathless is forgotten by those
yesaṃ kāyagatāsati pamuṭṭhā. amataṃ tesaṃ, for whom mindfulness of the body is forgotten.
bhikkhave, appamuṭṭhaṃ yesaṃ kāyagatāsati Bhikkhus, the deathless is not lacking by those
appamuṭṭhā”ti. for whom mindfulness of the body is not
lacking.

606. “amataṃ tesaṃ, bhikkhave, anāsevitaṃ Bhikkhus, the deathless is not practised by
yesaṃ kāyagatāsati anāsevitā. amataṃ tesaṃ, those for whom mindfulness of the body is not
bhikkhave, āsevitaṃ yesaṃ kāyagatāsati practised. Bhikkhus, the deathless is practised
āsevitā”ti. by those for whom mindfulness of the body is
practised.
607. “amataṃ tesaṃ, bhikkhave, abhāvitaṃ Bhikkhus, the deathless is not developed by
yesaṃ kāyagatāsati abhāvitā. amataṃ tesaṃ, those for whom mindfulness of the body is not
bhikkhave, bhāvitaṃ yesaṃ kāyagatāsati developed. Bhikkhus, the deathless is
bhāvitā”ti. developed by those for whom mindfulness of
the body is developed.

608. “amataṃ tesaṃ, bhikkhave, abahulīkataṃ Bhikkhus, the deathless is not made much of by
yesaṃ kāyagatāsati abahulīkatā . amataṃ those for whom mindfulness of the body is not
tesaṃ, bhikkhave, bahulīkataṃ yesaṃ made much of. Bhikkhus, the deathless is made
kāyagatāsati bahulīkatā”ti. much of by those for whom mindfulness of the
body is made much of.

609. “amataṃ tesaṃ, bhikkhave, anabhiññātaṃ Bhikkhus, the deathless is not discerned by
yesaṃ kāyagatāsati anabhiññātā. amataṃ those for whom mindfulness of the body is not
tesaṃ, bhikkhave, abhiññātaṃ yesaṃ discerned. Bhikkhus, the deathless is discerned
kāyagatāsati abhiññātā”ti. by those for whom mindfulness of the body is
discerned.

610. “amataṃ tesaṃ, bhikkhave, apariññātaṃ Bhikkhus, the deathless is not fully understood
yesaṃ kāyagatāsati apariññātā. amataṃ tesaṃ, by those for whom mindfulness of the body is
bhikkhave, pariññātaṃ yesaṃ kāyagatāsati not fully understood. Bhikkhus, the deathless is
pariññātā”ti. fully understood by those for whom
mindfulness of the body is fully understood.

611. “amataṃ tesaṃ, bhikkhave, asacchikataṃ Bhikkhus, the deathless is not realised by those
yesaṃ kāyagatāsati asacchikatā. amataṃ for whom mindfulness of the body is not
tesaṃ, bhikkhave, sacchikataṃ yesaṃ realised. Bhikkhus, the deathless is realised by
kāyagatāsati sacchikatā”ti. those for whom mindfulness of the body is
realised.

4. SN 35:247

247. “seyyathāpi, bhikkhave, puriso arugatto Suppose, bhikkhus, a man with wounds on his
pakkagatto saravanaṃ paviseyya. tassa body, with a festering body, would go into a
kusakaṇṭakā ceva pāde vijjheyyuṃ, sarapattāni wood of reeds and the kusa-thorns would
ca gattāni [sarapattāni pakkagattāni (syā. pierce his feet, the leaves of the reeds would
kaṃ.), arupakkāni gattāni (pī. ka.)] scratch his limbs. Thus, bhikkhus, on account of
vilekheyyuṃ. evañhi so, bhikkhave, puriso this, that man would experience a huge amount
bhiyyosomattāya tatonidānaṃ dukkhaṃ of pain and unhappiness. In just this way,
domanassaṃ paṭisaṃvediyetha. evameva kho, bhikkhus, here a certain bhikkhu, who has
bhikkhave, idhekacco bhikkhu gāmagato vā gone to a village or gone to a forest, meets
araññagato vā labhati vattāraṃ -- ‘ayañca so someone who says: “This venerable one is
[ayañca kho (pī. ka.), ayaṃ so (?)] āyasmā someone who acts like this, who behaves like
evaṃkārī evaṃsamācāro asucigāmakaṇṭako’ti. this, a filthy thorn of the village.” Having seen
taṃ kaṇṭakoti [taṃ “asucigāmakaṇḍato”ti thus, restraint and non-restraint should be
(ka.)] iti viditvā saṃvaro ca asaṃvaro ca seen.
veditabbo.

“kathañca , bhikkhave, asaṃvaro hoti? idha, And which, bhikkhus, is non-restraint? Here,
bhikkhave, bhikkhu cakkhunā rūpaṃ disvā bhikkhus, a bhikkhu, having seen a sight with
piyarūpe rūpe adhimuccati, appiyarūpe rūpe the eye, inclines towards a pleasing sight, he is
byāpajjati, anupaṭṭhitakāyassati ca viharati troubled by a displeasing sight, and he dwells
parittacetaso. tañca cetovimuttiṃ without mindfulness of the body set up, with a
paññāvimuttiṃ yathābhūtaṃ nappajānāti, limited mind. And he does not understand as it
yatthassa te uppannā pāpakā akusalā dhammā really is that liberation of mind, liberation of
aparisesā nirujjhanti. sotena saddaṃ sutvā... understanding, where those arisen evil
ghānena gandhaṃ ghāyitvā... jivhāya rasaṃ unwholesome things cease for him without
sāyitvā... kāyena phoṭṭhabbaṃ phusitvā... remainder. Having heard a sound with the ear...
manasā dhammaṃ viññāya piyarūpe dhamme Having smelled a smell with the nose... Having
adhimuccati, appiyarūpe dhamme byāpajjati, tasted a taste with the tongue... Having touched
anupaṭṭhitakāyassati ca viharati parittacetaso, a touch with the body... Having imagined a
tañca cetovimuttiṃ paññāvimuttiṃ phenomenon with the mind, he inclines
yathābhūtaṃ nappajānāti, yatthassa te towards a pleasing phenomenon, he is troubled
uppannā pāpakā akusalā dhammā aparisesā by a displeasing phenomenon, and he dwells
nirujjhanti. without mindfulness of the body set up, with a
limited mind. And he does not understand as it
really is that liberation of mind, liberation of
understanding, where those arisen evil
unwholesome things cease for him without
remainder.

“seyyathāpi, bhikkhave, puriso chappāṇake Suppose, bhikkhus, a man, having taken hold of
gahetvā nānāvisaye nānāgocare daḷhāya six animals, with different domains, different
rajjuyā bandheyya. ahiṃ gahetvā daḷhāya feeding grounds, would tie them up with a
rajjuyā bandheyya. susumāraṃ [suṃsumāraṃ strong rope. Having taken hold of a snake, he
(sī. syā. kaṃ. pī.)] gahetvā daḷhāya rajjuyā would tie it up with a strong rope. Having
bandheyya. pakkhiṃ gahetvā daḷhāya rajjuyā taken hold of a crocodile, he would tie it up
bandheyya. kukkuraṃ gahetvā daḷhāya rajjuyā with a strong rope. Having taken hold of a bird,
bandheyya . siṅgālaṃ gahetvā daḷhāya rajjuyā he would tie it up with a strong rope. Having
bandheyya. makkaṭaṃ gahetvā daḷhāya rajjuyā taken hold of a dog, he would tie it up with a
bandheyya. daḷhāya rajjuyā bandhitvā majjhe strong rope. Having taken hold of a jackal, he
gaṇṭhiṃ karitvā ossajjeyya. atha kho, te, would tie it up with a strong rope. Having
bhikkhave , chappāṇakā nānāvisayā taken hold of a monkey, he would tie it up with
nānāgocarā sakaṃ sakaṃ gocaravisayaṃ a strong rope. Having tied them up with a
āviñcheyyuṃ [āviñjeyyuṃ (sī.)] -- ahi strong rope, having made a knot in the middle,
āviñcheyya ‘vammikaṃ pavekkhāmī’ti, he would release them. Then, bhikkhus, those
susumāro āviñcheyya ‘udakaṃ pavekkhāmī’ti, six animals, with different domains, different
pakkhī āviñcheyya ‘ākāsaṃ ḍessāmī’ti, kukkuro feeding grounds, would each pull towards its
āviñcheyya ‘gāmaṃ pavekkhāmī’ti, siṅgālo own feeding-ground-&-domain—the snake
āviñcheyya ‘sīvathikaṃ [sivathikaṃ (ka.)] would pull: ‘I will enter an ant-hill.’ The
pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṃ crocodile would pull: ‘I will enter the water.’
pavekkhāmī’ti. yadā kho te, bhikkhave, The bird would pull: ‘I will fly up into the sky.’
chappāṇakā jhattā assu kilantā, atha kho yo The dog would pull: ‘I will enter the village.’
nesaṃ pāṇakānaṃ balavataro assa tassa te The jackal would pull: ‘I will enter the
anuvatteyyuṃ, anuvidhāyeyyuṃ vasaṃ graveyard.’ The monkey would pull: ‘I will
gaccheyyuṃ. evameva kho, bhikkhave, yassa enter the woods.’ Bhikkhus, when those six
kassaci bhikkhuno kāyagatāsati abhāvitā animals would be worn out, exhausted, then
abahulīkatā, taṃ cakkhu āviñchati manāpiyesu whichever is the strongest out of the animals—
rūpesu, amanāpiyā rūpā paṭikūlā honti...pe.... they would submit to it, they would follow it,
mano āviñchati manāpiyesu dhammesu, they would come under its control. In just this
amanāpiyā dhammā paṭikūlā honti. evaṃ kho, way, bhikkhus, for whatever bhikkhu
bhikkhave, asaṃvaro hoti. mindfulness of the body is not developed, not
made much of, the eye pulls into agreeable
sights, disagreeable sights are repulsive... The
mind pulls into agreeable phenomena,
disagreeable phenomena are repulsive. In this
way, bhikkhus, one is unrestrained.

“kathañca, bhikkhave, saṃvaro hoti? idha, And which, bhikkhus, is restraint? Here,
bhikkhave, bhikkhu cakkhunā rūpaṃ disvā bhikkhus, a bhikkhu, having seen a sight with
piyarūpe rūpe nādhimuccati, appiyarūpe rūpe the eye, does not incline towards a pleasing
na byāpajjati, upaṭṭhitakāyassati ca viharati sight, is not troubled by a displeasing sight, and
appamāṇacetaso, tañca cetovimuttiṃ he dwells with mindfulness of the body set up,
paññāvimuttiṃ yathābhūtaṃ pajānāti, with an immeasurable mind. And he
yatthassa te uppannā pāpakā akusalā dhammā understands as it really is that liberation of
aparisesā nirujjhanti...pe.... jivhā rasaṃ mind, liberation of understanding, where those
sāyitvā...pe.... manasā dhammaṃ viññāya arisen evil unwholesome things cease for him
piyarūpe dhamme nādhimuccati, appiyarūpe without remainder. Having heard a sound with
dhamme na byāpajjati, upaṭṭhitakāyassati ca the ear... Having smelled a smell with the nose...
viharati appamāṇacetaso, tañca cetovimuttiṃ Having tasted a taste with the tongue... Having
paññāvimuttiṃ yathābhūtaṃ pajānāti touched a touch with the body... Having
yatthassa te uppannā pāpakā akusalā dhammā imagined a phenomenon with the mind, he
aparisesā nirujjhanti. does not incline towards a pleasing
phenomenon, he is not troubled by a
displeasing phenomenon, and he dwells with
mindfulness of the body set up, with an
immeasurable mind. And he understands as it
really is that liberation of mind, liberation of
understanding, where those arisen evil
unwholesome things cease for him without
remainder.

“seyyathāpi, bhikkhave, puriso chappāṇake Suppose, bhikkhus, a man, having taken hold of
gahetvā nānāvisaye nānāgocare daḷhāya six animals, with different domains, different
rajjuyā bandheyya. ahiṃ gahetvā daḷhāya feeding grounds, would tie them up with a
rajjuyā bandheyya. susumāraṃ gahetvā strong rope. Having taken hold of a snake, he
daḷhāya rajjuyā bandheyya. pakkhiṃ would tie it up with a strong rope. Having
gahetvā...pe.... kukkuraṃ gahetvā... siṅgālaṃ taken hold of a crocodile, he would tie it up
gahetvā... makkaṭaṃ gahetvā daḷhāya rajjuyā with a strong rope. Having taken hold of a
bandheyya. daḷhāya rajjuyā bandhitvā daḷhe bird... Having taken hold of a dog… Having
khīle vā thambhe vā upanibandheyya. atha kho taken hold of a jackal… Having taken hold of a
te, bhikkhave, chappāṇakā nānāvisayā monkey, he would tie it up with a strong rope.
nānāgocarā sakaṃ sakaṃ gocaravisayaṃ Having tied them up with a strong rope, he
āviñcheyyuṃ -- ahi āviñcheyya ‘vammikaṃ would tie them on to a strong stake or post.
pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṃ Then, bhikkhus, those six animals, with
pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṃ different domains, different feeding grounds,
ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṃ would each pull towards its own feeding-
pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṃ ground-&-domain—the snake would pull: ‘I
pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṃ will enter an ant-hill.’ The crocodile would pull:
pavekkhāmī’ti . yadā kho te, bhikkhave, ‘I will enter the water.’ The bird would pull: ‘I
chappāṇakā jhattā assu kilantā , atha tameva will fly up into the sky.’ The dog would pull: ‘I
khīlaṃ vā thambhaṃ vā upatiṭṭheyyuṃ, will enter the village.’ The jackal would pull: ‘I
upanisīdeyyuṃ, upanipajjeyyuṃ. evameva kho, will enter the graveyard.’ The monkey would
bhikkhave, yassa kassaci bhikkhuno pull: ‘I will enter the woods.’ Bhikkhus, when
kāyagatāsati bhāvitā bahulīkatā, taṃ cakkhu those six animals would be worn out,
nāviñchati manāpiyesu rūpesu, amanāpiyā rūpā exhausted, then they would stand next to, they
nappaṭikūlā honti...pe.... jivhā nāviñchati would sit down next to, they would lie down
manāpiyesu rasesu...pe.... mano nāviñchati next to that strong stake or post. In just this
manāpiyesu dhammesu, amanāpiyā dhammā way, bhikkhus, for whatever bhikkhu
nappaṭikūlā honti. evaṃ kho, bhikkhave, mindfulness of the body is developed, made
saṃvaro hoti. much of, the eye does not pull into agreeable
sights, disagreeable sights are not repulsive...
The mind does not pull into agreeable
phenomena, disagreeable phenomena are not
repulsive. In this way, bhikkhus, one is
restrained.

“‘daḷhe khīle vā thambhe vā’ti kho, bhikkhave, ‘A strong stake or post’—this, bhikkhus, is a
kāyagatāya satiyā etaṃ adhivacanaṃ. designation for mindfulness of the body.
tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ -- Therefore, bhikkhus, you should train in this
‘kāyagatā no sati bhāvitā bhavissati bahulīkatā way: ‘Mindfulness of the body will be
yānīkatā vatthukatā anuṭṭhitā paricitā developed by us, made much of, made our
susamāraddhā’ti. evañhi kho, bhikkhave, vehicle, made our ground, carried out,
sikkhitabba”nti. practised, properly undertaken.’ In this way,
bhikkhus, you should train.

5. SN 43:1,44

sāvatthinidānaṃ . “asaṅkhatañca vo, bhikkhave, At Sa1 vatthi. “Bhikkhus, I will teach you the
desessāmi asaṅkhatagāmiñca maggaṃ. taṃ undetermined and the path leading to the
suṇātha. katamañca, bhikkhave, asaṅkhataṃ? undetermined. Listen to this. And which,
yo, bhikkhave, rāgakkhayo dosakkhayo bhikkhus, is the undetermined? Bhikkhus,
mohakkhayo -- idaṃ vuccati, bhikkhave, whatever destruction of passion, destruction of
asaṅkhataṃ. katamo ca, bhikkhave, ill-will, destruction of delusion—this, bhikkhus,
asaṅkhatagāmimaggo? kāyagatāsati. ayaṃ is called the undetermined. And which,
vuccati, bhikkhave, asaṅkhatagāmimaggo”. bhikkhus, is called the path leading to the
undetermined? Mindfulness of the body. This,
bhikkhus, is called the path leading to the
undetermined.

“iti kho, bhikkhave, desitaṃ vo mayā Thus, bhikkhus, the undetermined has been
asaṅkhataṃ, desito asaṅkhatagāmimaggo. yaṃ, taught, the path leading to the undetermined
bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ has been taught by me to you. Bhikkhus,
hitesinā anukampakena anukampaṃ upādāya, whatever should be done by a teacher who
kataṃ vo taṃ mayā. etāni, bhikkhave, seeks the welfare of the students, with
rukkhamūlāni, etāni suññāgārāni. jhāyatha compassion, out of compassion—this has been
[nijjhāyatha (ka.)], bhikkhave, mā pamādattha; done by you for you. Bhikkhus, these are roots
mā pacchā vippaṭisārino ahuvattha. ayaṃ vo of trees, these are empty huts. Meditate,
amhākaṃ anusāsanī”ti. bhikkhus, do not be negligent. Don't be
regretful later. This is our instruction to you.
SN 43:1
“parāyanañca [parāyaṇañca (pī. sī. aṭṭha.)] vo, “Bhikkhus, I will teach you the goal and the
bhikkhave, desessāmi parāyanagāmiñca path leading to the goal. Listen to this. And
maggaṃ. taṃ suṇātha. katamañca, bhikkhave, which, bhikkhus, is the goal? Bhikkhus,
parāyanaṃ? yo, bhikkhave, rāgakkhayo whatever destruction of passion, destruction of
dosakkhayo mohakkhayo -- idaṃ vuccati, ill-will, destruction of delusion—this, bhikkhus,
bhikkhave, parāyanaṃ. katamo ca, bhikkhave, is called the goal. And which, bhikkhus, is
parāyanagāmī maggo? kāyagatāsati. ayaṃ called the path leading to the goal? Mindfulness
vuccati, bhikkhave, parāyanagāmimaggo. of the body. This, bhikkhus, is called the path
leading to the goal.

iti kho, bhikkhave, desitaṃ vo mayā parāyanaṃ, Thus, bhikkhus, the undetermined has been
desito parāyanagāmimaggo. yaṃ, bhikkhave, taught, the path leading to the undetermined
satthārā karaṇīyaṃ sāvakānaṃ hitesinā has been taught by me to you. Bhikkhus,
anukampakena anukampaṃ upādāya, kataṃ vo whatever should be done by a teacher who
taṃ mayā. etāni, bhikkhave, rukkhamūlāni, seeks the welfare of the students, with
etāni suññāgārāni. jhāyatha, bhikkhave, mā compassion, out of compassion—this has been
pamādattha; mā pacchā vippaṭisārino done by you for you. Bhikkhus, these are roots
ahuvattha. ayaṃ vo amhākaṃ anusāsanī”ti. of trees, these are empty huts. Meditate,
bhikkhus, do not be negligent. Don't be
regretful later. This is our instruction to you.
SN 43:44

6. SN 47:20

386. evaṃ me sutaṃ -- ekaṃ samayaṃ bhagavā Thus have I heard. On one occasion the Blessed
sumbhesu viharati sedakaṃ nāma sumbhānaṃ One was living among the Sumbhans, in a town
nigamo. tatra kho bhagavā bhikkhū āmantesi -- of the Sumbhans called Sedaka. There, the
“bhikkhavo”ti. “bhadante”ti te bhikkhū Blessed One addressed the bhikkhus:
bhagavato paccassosuṃ. bhagavā etadavoca -- “Bhikkhus.” “Yes, Bhante,” those bhikkhus
replied to the Blessed One. The Blessed One
said this:

“seyyathāpi, bhikkhave, ‘janapadakalyāṇī, “Bhikkhus, imagine: ‘The most beautiful girl in


janapadakalyāṇī’ti kho, bhikkhave, the country, the most beautiful girl in the
mahājanakāyo sannipateyya. ‘sā kho panassa country’—a big crowd of people would gather.
janapadakalyāṇī paramapāsāvinī nacce, And this most beautiful girl in the country is a
paramapāsāvinī gīte. janapadakalyāṇī naccati performer of the finest dancing, a performer of
gāyatī’ti kho, bhikkhave, bhiyyosomattāya the finest singing. Bhikkhus, ‘The most
mahājanakāyo sannipateyya. atha puriso beautiful girl in the country is dancing, the
āgaccheyya jīvitukāmo amaritukāmo most beautiful girl in the country is singing’—
sukhakāmo dukkhappaṭikūlo. tamenaṃ evaṃ an even bigger crowd of people would gather.
vadeyya -- ‘ayaṃ te, ambho purisa, samatittiko Then a man would come who desires life, who
telapatto antarena ca mahāsamajjaṃ antarena does not desire death, who desires pleasure,
ca janapadakalyāṇiyā pariharitabbo. puriso ca who is repelled by pain. Then someone would
te ukkhittāsiko piṭṭhito piṭṭhito anubandhissati. say thus: ‘This, my good man, is a bowl of oil
yattheva naṃ thokampi chaḍḍessati tattheva te filled to the brim must be carried between the
siro pātessatī’ti. taṃ kiṃ maññatha, bhikkhave, festive gathering and the most beautiful girl in
api nu so puriso amuṃ telapattaṃ the country. And a man, with a drawn sword,
amanasikaritvā bahiddhā pamādaṃ will follow right behind you. Wherever you
āhareyyā”ti? “no hetaṃ, bhante”. spill even a tiny amount, right there he will
chop off your head.’ What do you think,
bhikkhus, would that man, not attending
outwardly to that bowl of oil, fall back into
negligence?” “No, Bhante.”

“upamā kho myāyaṃ, bhikkhave, katā atthassa “Bhikkhus, the simile was made by me to
viññāpanāya. ayaṃ cevettha attho -- convey a meaning. And just this is the meaning
samatittiko telapattoti kho, bhikkhave, here: ‘The bowl of oil filled to the brim’—this,
kāyagatāya etaṃ satiyā adhivacanaṃ. bhikkhus, is a designation for mindfulness of
tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ -- the body. Therefore, bhikkhus, you should train
‘kāyagatā sati no bhāvitā bhavissati bahulīkatā thus: ‘Mindfulness of the body will be
yānīkatā vatthukatā anuṭṭhitā paricitā developed by us, made much of, made our
susamāraddhā’ti. evañhi kho, bhikkhave, vehicle, made our ground, carried out,
sikkhitabba”nti. practised, properly undertaken.’ In this way,
bhikkhus, you should train.’”

7. Dhp XI: 10 (v.299)

299. suppabuddhaṃ pabujjhanti, sadā Properly awakened, the disciples of Gotama


gotamasāvakā. are always awake,
yesaṃ divā ca ratto ca, niccaṃ kāyagatā sati. For whover day and night mindfulness of the
body is constant.

8. Ud 3:5; 7:8

25. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā Thus have I heard. On one occasion the
sāvatthiyaṃ viharati jetavane Blessed One was living in Sa1 vatthi, in Jeta’s
anāthapiṇḍikassa ārāme. tena kho pana Grove, in Ana1 thapin2 d2 ika’s Park. Now on that
samayena āyasmā mahāmoggallāno bhagavato occasion the venerable Maha1 moggalla1 na was
avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ sitting down not far from the Blessed One,
kāyaṃ paṇidhāya kāyagatāya satiyā ajjhattaṃ having folded his legs crosswise, trying to keep
sūpaṭṭhitāya. addasā kho bhagavā a straight back, having properly set up
āyasmantaṃ mahāmoggallānaṃ avidūre mindfulness of the body internally. The
nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ Blessed One saw that the venerable
paṇidhāya kāyagatāya satiyā ajjhattaṃ Maha1 moggalla1 na was sitting down not far
sūpaṭṭhitāya. away, having folded his legs crosswise, trying
to keep a straight back, having properly set up
mindfulness of the body internally.

atha kho bhagavā etamatthaṃ viditvā tāyaṃ Then the Blessed One, having understood the
velāyaṃ imaṃ udānaṃ udānesi — meaning of this, on this occasion, uttered this
utterance:

“sati kāyagatā upaṭṭhitā, “With mindfulness of the body established,


chasu phassāyatanesu saṃvuto. Restrained in the six domains of contact,
satataṃ bhikkhu samāhito, A bhikkhu who is constantly composed,
jaññā nibbānamattano”ti. Would understand the extinguishing of
himself.”
Ud 3:5 (KN 3:25)

68. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā Thus have I heard. On one occasion the
sāvatthiyaṃ viharati jetavane Blessed One was living in Sa1 vatthi, in Jeta’s
anāthapiṇḍikassa ārāme. tena kho pana Grove, in Ana1 thapin2 d2 ika’s Park. Now on that
samayena āyasmā mahākaccāno bhagavato occasion the venerable Maha1 kacca1 na was
avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ sitting down not far from the Blessed One,
kāyaṃ paṇidhāya kāyagatāya satiyā ajjhattaṃ having folded his legs crosswise, trying to keep
parimukhaṃ sūpaṭṭhitāya. addasā kho a straight back, having properly set up
bhagavā āyasmantaṃ mahākaccānaṃ avidūre mindfulness of the body internally. The
nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ Blessed One saw that the venerable
paṇidhāya kāyagatāya satiyā ajjhattaṃ Maha1 kacca1 na was sitting down not far away,
parimukhaṃ sūpaṭṭhitāya. having folded his legs crosswise, trying to keep
a straight back, having properly set up
mindfulness of the body internally.

atha kho bhagavā etamatthaṃ viditvā tāyaṃ Then the Blessed One, having understood the
velāyaṃ imaṃ udānaṃ udānesi — meaning of this, on this occasion, uttered this
utterance:

“yassa siyā sabbadā sati, “For whoever mindfulness of the body


satataṃ kāyagatā upaṭṭhitā. is always continuously established
no cassa no ca me siyā, It could not be, it could not be mine,
na bhavissati na ca me bhavissati. It will not be, it will not be mine.
anupubbavihāri tattha so, One who gradually dwells in that place
kāleneva tare visattikan”ti. at the right time passes over attachment.”

9. Sn 2:11

342. saṃvuto pātimokkhasmiṃ, indriyesu ca Be restrained in the Pa1 timokkha and in the
pañcasu. five faculties,
sati kāyagatātyatthu, nibbidābahulo bhava. Be mindful of the body, full of disgust for
existence.

10. Th 6; 636; 1038; 1234

6. “yo sītavanaṃ upagā bhikkhu, eko santusito “The bhikkhu who has reached the cool woods,
samāhitatto. alone, contented, self-composed.
vijitāvī apetalomahaṃso, rakkhaṃ Is victorious, free from excitement, guarding
kāyagatāsatiṃ dhitimā”ti. mindfulness of the body, resolute.

Th 6 (KN 8:6)
636. “yesañca susamāraddhā, niccaṃ kāyagatā But for whoever has properly undertaken
sati. constant mindfulness of the body,
akiccaṃ te na sevanti, kicce sātaccakārino. They do not practise what shouldn’t be done,
they are one who continuously do what should
be done.
satānaṃ sampajānānaṃ, atthaṃ gacchanti With mindfulness, with awareness, they come
āsavā. to the meaning of the taints.
Th 636 (KN 8:243)

1038. “abbhatītasahāyassa, atītagatasatthuno. For one whose friends have passed away, for
one whose Teacher has gone away,
natthi etādisaṃ mittaṃ, yathā kāyagatā sati. There is no friend quite like mindfulness of the
body.
Th 1038 (KN 8:260)

1234. “asubhāya cittaṃ bhāvehi, ekaggaṃ Develop a mind of the unpleasant, unified,
susamāhitaṃ. properly composed.
sati kāyagatā tyatthu, nibbidābahulo bhava. Be mindful of the body, full of disgust for
existence.
Th 1234 (KN 8:264)