4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → MN‍ → MN 119    fnod4..119   🔝
 MN 119 – MN 119 kāyagatā-sati: body-immersed-remembering
    MN 119.1 – (kāya-gatā-sati: body immersed remembrance, first 6 same as in MN 10 except with jhāna concurrent)
    MN 119.8 - (Fullness of Mind, similes of Māra not able to invade)
    MN 119.9 - (An Opening to the Higher Knowledges, similes of tank full of water)
    MN 119.10 - (10 benefits)

detailed TOC


pic for POJ MN 119 – MN 119 kāyagatā-sati: body-immersed-remembering
    MN 119.1 – (kāya-gatā-sati: body immersed remembrance, first 6 same as in MN 10 except with jhāna concurrent)
        MN 119.1.1 – (16 APS first 4 steps)
        MN 119.1.2 – (Four postures)
        MN 119.1.3 - (3. S&S remembering and lucid-discerning)
        MN 119.1.4 – (31asb: asubha, 31 body parts)
        MN 119.1.5 – (Four elements)
        MN 119.1.6 – (9siv: 9 cemetary contemplations)
            MN 119.1.6.1 – (3 days old, festering)
            MN 119.1.6.2 – (various animals devour)
            MN 119.1.6.3 – (skeleton with flesh)
            MN 119.1.6.4 – (skeleton bloody)
            MN 119.1.6.5 – (skeleton)
            MN 119.1.6.6 – (skeleton bones scattered all directions)
            MN 119.1.6.7 – (very white bones)
            MN 119.1.6.8 – (pile of bones 4 years old)
            MN 119.1.6.9 – (white powder)
        MN 119.1.7 – (4 jhānas + similes)
            MN 119.1.7.1 – (first jhāna ↔ bathman making ball of soap powder)
            MN 119.1.7.2 - (second jhāna ↔ lake with spring)
            MN 119.1.7.3 - (third jhāna ↔ lotus fully submerged in pool)
            MN 119.1.7.4 - (fourth jhāna ↔ man covered with white cloth)
    MN 119.8 - (Fullness of Mind, similes of Māra not able to invade)
    MN 119.9 - (An Opening to the Higher Knowledges, similes of tank full of water)
    MN 119.10 - (10 benefits)
        MN 119.10.1 – (Conquer displeasure and delight)
        MN 119.10.2 – (Conquer fear and dread)
        MN 119.10.3 – (Resistent to cold, heat, hunger, ...)
        MN 119.10.4 – (Attains 4j, jhānas easily)
        MN 119.10.5 – (6Ab#1: supernormal powers)
        MN 119.10.6 – (6Ab#2: divine ear)
        MN 119.10.7 – (6Ab#3: mind reading)
        MN 119.10.8 – (6Ab#4: recollect past lives)
        MN 119.10.9 – (6Ab#5: divine eye, sees rebirth according to kamma)
        MN 119.10.10 – (6Ab#6: destruction of āsavas, arahantship)

119 – MN 119 kāyagatā-sati: body-immersed-remembering

(2025 SP-FLUENT translation by frankk‍)

Evaṁ me sutaṁ—
 So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
 Then after the meal, on return from almsround, several monks sat together in the assembly hall and this discussion came up among them.
“acchariyaṁ, āvuso, abbhutaṁ, āvuso.
 “It’s incredible, reverends, it’s amazing,
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā”ti.
 how the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha has said that rememberfulness of the body, when developed and cultivated, is very fruitful and beneficial.”
Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami;
 But their conversation was left unfinished.
upasaṅkamitvā paññatte āsane nisīdi.
 Then the Buddha came out of retreat and went to the assembly hall.
Nisajja kho bhagavā bhikkhū āmantesi:
 He sat on the seat spread out and addressed the monks,
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā,
 “monks, what were you sitting talking about just now?
kā ca pana vo antarākathā vippakatā”ti?
 What conversation was left unfinished?”
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
 So the monks told him what they had been talking about.
‘acchariyaṁ, āvuso, abbhutaṁ, āvuso.
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā’ti.
Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

119.1 – (kāya-gatā-sati: body immersed remembrance, first 6 same as in MN 10 except with jhāna concurrent)

♦ 154. “kathaṃ bhāvitā ca, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?
 (The Blessed One said:) “And how is remembering immersed in the body developed, how is it pursued, so as to be of great fruit & great benefit?

119.1.1 – (first 4 steps of 16🌬️😤‍ )

idha, bhikkhave, bhikkhu
 “There is the case where a monk
pic for POJ

[0.1] 🏞️ arañña-gato vā
[0.1] 🏞️ has gone to the wilderness, or
🌲 rukkha-mūla-gato vā
🌲 to a root of a tree, or
🏕️ suññā-(a)gāra-gato vā
🏕️ to an empty dwelling.
[0.2] nisīdati
[0.2] They sit down,
[0.3] 🧘 pallaṅkaṃ ābhujitvā
[0.3] 🧘 bending into a cross leg posture,
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya
[0.4] 🏃📐 straightening the body.
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā.
[0.5] 🌬️😤 They establish remembrance [of ☸Dharma] in front [, making Dharma their main focus].
[0.6] 🐘 So sato-va assasati,
[0.6] 🐘 Always remembering [and applying ☸Dharma], he breathes in.
Sato-va passasati
Always “mindful” of [and applying ☸Dharma], he breathes out.


Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,
(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)
tassa evaṃ appamattassa ātāpino pahitattassa viharato
 His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.
 Any household memories-&-resolves are abandoned.
tesaṃ pahānā
 And with their abandoning,
ajjhattam-eva cittaṃ
 Internally, his mind
san-tiṭṭhati san-nisīdati
 gathers & settles,
ekodi hoti samādhiyati.
 is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.
 This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.2 – (Four postures)

Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti,
 Furthermore, when a monk is walking they know ‘I am walking’.
ṭhito vā ‘ṭhitomhī’ti pajānāti,
 When standing they know ‘I am standing’.
nisinno vā ‘nisinnomhī’ti pajānāti,
 When sitting they know ‘I am sitting’.
sayāno vā ‘sayānomhī’ti pajānāti.
 And when lying down they know ‘I am lying down’.
Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.
 Whatever posture their body is in, they know it.

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)
tassa evaṃ appamattassa ātāpino pahitattassa viharato
 His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.
 Any household memories-&-resolves are abandoned.
tesaṃ pahānā
 And with their abandoning,
ajjhattam-eva cittaṃ
 Internally, his mind
san-tiṭṭhati san-nisīdati
 gathers & settles,
ekodi hoti samādhiyati.
 is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.
 This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.3 - (3. S&S remembering and lucid-discerning)

♦ “puna caparaṃ, bhikkhave, bhikkhu
“And further,
Abhik-kante paṭik-kante
when going out and coming back
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
ālokite vilokite
When Looking-ahead (and) looking-aside,
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
samiñjite pasārite
when bending and extending (his limbs),
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
Saṅghāṭi-patta-cīvara-dhāraṇe
when bearing the outer robe, bowl and robes;
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
asite pīte khāyite sāyite
when eating, drinking, chewing, and tasting;
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
Uccāra-passāva-kamme
when urinating and defecating;
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
gate ṭhite
when walking, standing,
nisinne sutte
sitting, lying down,
jāgarite bhāsite tuṇhībhāve
waking, speaking, and keeping silent,
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)
tassa evaṃ appamattassa ātāpino pahitattassa viharato
 His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.
 Any household memories-&-resolves are abandoned.
tesaṃ pahānā
 And with their abandoning,
ajjhattam-eva cittaṃ
 Internally, his mind
san-tiṭṭhati san-nisīdati
 gathers & settles,
ekodi hoti samādhiyati.
 is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.
 This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.4 – (31asb: asubha, 31 body parts)

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♦ “puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati — ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru VAR aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.
 “And further, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: ‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.’


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♦ “seyyathāpi, bhikkhave, ubhatomukhā putoḷi VAR pūrā nānāvihitassa dhaññassa, seyyathidaṃ — sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ, tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya — ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti;
 Just as if a sack with openings at both ends were full of various kinds of grain—wheat, rice, mung beans, kidney beans, sesame seeds, husked rice—and a man with good eyesight, pouring it out, were to reflect, ‘This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice’;

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evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati — ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.
 in the same way, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: ‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.’

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)
tassa evaṃ appamattassa ātāpino pahitattassa viharato
 His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.
 Any household memories-&-resolves are abandoned.
tesaṃ pahānā
 And with their abandoning,
ajjhattam-eva cittaṃ
 Internally, his mind
san-tiṭṭhati san-nisīdati
 gathers & settles,
ekodi hoti samādhiyati.
 is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.
 This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.5 – (Four elements)

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♦ “puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati — ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
 “And further, the monk contemplates this very body—however it stands, however it is disposed—in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’


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♦ “seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe VAR bilaso vibhajitvā VAR nisinno assa;
 Just as a dexterous butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces,


evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati — ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
 the monk contemplates this very body—however it stands, however it is disposed—in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)
tassa evaṃ appamattassa ātāpino pahitattassa viharato
 His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.
 Any household memories-&-resolves are abandoned.
tesaṃ pahānā
 And with their abandoning,
ajjhattam-eva cittaṃ
 Internally, his mind
san-tiṭṭhati san-nisīdati
 gathers & settles,
ekodi hoti samādhiyati.
 is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.
 This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.6 – (9siv: 9 cemetary contemplations)

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119.1.6.1 – (3 days old, festering)

♦ “puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya VAR chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. so imameva kāyaṃ upasaṃharati — ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti
 “And further, as if he were to see a corpse cast away in a charnel ground—one day, two days, three days dead—bloated, livid, & festering, he applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate’

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)
tassa evaṃ appamattassa ātāpino pahitattassa viharato
 His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.
 Any household memories-&-resolves are abandoned.
tesaṃ pahānā
 And with their abandoning,
ajjhattam-eva cittaṃ
 Internally, his mind
san-tiṭṭhati san-nisīdati
 gathers & settles,
ekodi hoti samādhiyati.
 is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.
 This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.6.2 – (various animals devour)

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♦ “puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā VAR khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. so imameva kāyaṃ upasaṃharati — ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
 “Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures…


(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)
tassa evaṃ appamattassa ātāpino pahitattassa viharato
 His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.
 Any household memories-&-resolves are abandoned.
tesaṃ pahānā
 And with their abandoning,
ajjhattam-eva cittaṃ
 Internally, his mind
san-tiṭṭhati san-nisīdati
 gathers & settles,
ekodi hoti samādhiyati.
 is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.
 This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.6.3 – (skeleton with flesh)

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♦ “puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ ... pe ...
 a skeleton smeared with flesh & blood, connected with tendons…


119.1.6.4 – (skeleton bloody)

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aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ ... pe ...
 a fleshless skeleton smeared with blood, connected with tendons…


119.1.6.5 – (skeleton)

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aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ ... pe ...
 a skeleton without flesh or blood, connected with tendons…


119.1.6.6 – (skeleton bones scattered all directions)

pic for POJ

aṭṭhikāni apagatasambandhāni VAR disāvidisāvikkhittāni VAR aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ VAR aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ VAR aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ VAR. so imameva kāyaṃ upasaṃharati — ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
 bones detached from their tendons, scattered in all directions—here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull…


(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)
tassa evaṃ appamattassa ātāpino pahitattassa viharato
 His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.
 Any household memories-&-resolves are abandoned.
tesaṃ pahānā
 And with their abandoning,
ajjhattam-eva cittaṃ
 Internally, his mind
san-tiṭṭhati san-nisīdati
 gathers & settles,
ekodi hoti samādhiyati.
 is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.
 This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.6.7 – (very white bones)

pic for POJ

♦ “puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ — aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni VAR ... pe ...
 the bones whitened, somewhat like the color of shells…


119.1.6.8 – (pile of bones 4 years old)

pic for POJ

aṭṭhikāni puñjakitāni terovassikāni ... pe ...
 piled up, more than a year old…


119.1.6.9 – (white powder)

pic for POJ

aṭṭhikāni pūtīni cuṇṇakajātāni. so imameva kāyaṃ upasaṃharati — ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
 decomposed into a powder: He applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’


(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)
tassa evaṃ appamattassa ātāpino pahitattassa viharato
 His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.
 Any household memories-&-resolves are abandoned.
tesaṃ pahānā
 And with their abandoning,
ajjhattam-eva cittaṃ
 Internally, his mind
san-tiṭṭhati san-nisīdati
 gathers & settles,
ekodi hoti samādhiyati.
 is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.
 This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.7 – (4 jhānas + similes)

119.1.7.1 – (first jhāna ↔ bathman making ball of soap powder)

“puna caparaṃ, bhikkhave, bhikkhu
Furthermore,

(STED 1st Jhāna)

pic for POJ
🚫💑 vivicc’eva kāmehi
Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi
Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭 ) sa-vitakkaṃ sa-vicāraṃ
with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ
with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.
he attains and lives in first jhāna.


(refrain: pervading physical body with jhāna bliss)

So
They
imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati,
drench, steep, fill, and spread their body with rapture and pleasure born of seclusion.
nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
 There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.

(1st jhāna simile ↔ bath powder soaked with moisture)

Seyyathāpi, bhikkhave,
It’s like when
dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya,
an expert bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water.
sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī;
 They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.

(refrain: pervading physical body with jhāna bliss)

evameva kho, bhikkhave, bhikkhave,
In the same way, a monk
imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati,
drenches, steeps, fills, and spreads their body with rapture and pleasure born of seclusion.
nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
 There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)
tassa evaṃ appamattassa ātāpino pahitattassa viharato
 His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.
 Any household memories-&-resolves are abandoned.
tesaṃ pahānā
 And with their abandoning,
ajjhattam-eva cittaṃ
 Internally, his mind
san-tiṭṭhati san-nisīdati
 gathers & settles,
ekodi hoti samādhiyati.
 is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.
 This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.7.2 - (second jhāna ↔ lake with spring)

“puna caparaṃ, bhikkhave, bhikkhu
again, monks, a monk
pic for POJ
Vitakka-vicārānaṃ vūpasamā
with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ
with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ
his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ
Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ
[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in second jhāna.


(refrain: pervading physical body with jhāna bliss)

So
 In the same way, a monk
imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati,
drenches, steeps, fills, and spreads their body with rapture and pleasure born of undistractible-lucidity.
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
 There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.

(2nd jhāna simile ↔ lake with spring)

Seyyathāpi, bhikkhave,
It’s like
udakarahado gambhīro ubbhidodako
 a deep lake fed by spring water.
tassa nevassa puratthimāya disāya udakassa āyamukhaṃ,
 There’s no inlet to the east,
na dakkhiṇāya disāya udakassa āyamukhaṃ,
 west,
na pacchimāya disāya udakassa āyamukhaṃ,
 north,
na uttarāya disāya udakassa āyamukhaṃ,
 or south,
devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya.
 and no rainfall to replenish it from time to time.
Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya,
 But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake.
nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.
 There’s no part of the lake that’s not spread through with cool water.

(refrain: pervading physical body with jhāna bliss)

Evameva kho, bhikkhave, bhikkhu
 In the same way, a monk
imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati,
 drenches, steeps, fills, and spreads their body with rapture and pleasure born of undistractible-lucidity.
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
 There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)
tassa evaṃ appamattassa ātāpino pahitattassa viharato
 His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.
 Any household memories-&-resolves are abandoned.
tesaṃ pahānā
 And with their abandoning,
ajjhattam-eva cittaṃ
 Internally, his mind
san-tiṭṭhati san-nisīdati
 gathers & settles,
ekodi hoti samādhiyati.
 is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.
 This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.7.3 - (third jhāna ↔ lotus fully submerged in pool)

“puna caparaṃ, bhikkhave, bhikkhu
again, monks, a monk
pic for POJ
🚫😁 pītiyā ca virāgā
With [mental] rapture fading,
👁 upekkhako ca viharati
he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,
remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,
He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —
The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in third jhāna.


(refrain: pervading physical body with jhāna bliss)

So
They
imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati,
drench, steep, fill, and spread their body with pleasure free of rapture.
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
 There’s no part of the body that’s not spread with pleasure free of rapture.

(3rd jhāna simile ↔ lotus submerged in pool)

Seyyathāpi, bhikkhave,
It’s like
uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā
 a pool with blue water lilies, or pink or white lotuses.
udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni,
 Some of them sprout and grow in the water without rising above it, thriving underwater.
tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni,
 From the tip to the root they’re drenched, steeped, filled, and soaked with cool water.
nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa;
 There’s no part of them that’s not soaked with cool water.

(refrain: pervading physical body with jhāna bliss)

evameva kho, bhikkhave, bhikkhu
In the same way, a monk
imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati,
drenches, steeps, fills, and spreads their body with pleasure free of rapture.
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
 There’s no part of the body that’s not spread with pleasure free of rapture.

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)
tassa evaṃ appamattassa ātāpino pahitattassa viharato
 His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.
 Any household memories-&-resolves are abandoned.
tesaṃ pahānā
 And with their abandoning,
ajjhattam-eva cittaṃ
 Internally, his mind
san-tiṭṭhati san-nisīdati
 gathers & settles,
ekodi hoti samādhiyati.
 is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.
 This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.7.4 - (fourth jhāna ↔ man covered with white cloth)

“puna caparaṃ, bhikkhave, bhikkhu
again, monks, a monk
pic for POJ
sukhassa ca pahānā
With the abandoning of [physical] pleasure
dukkhassa ca pahānā
and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā
with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ
experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ
his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati
he attains and lives in fourth jhāna.


(refrain: pervading physical body with jhāna bliss)

So
 They
imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti,
sit spreading their body through with pure bright mind [that radiates translucent white luminosity].
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
There’s no part of the body that’s not spread with pure bright mind [and transparent luminosity].

(4th jhāna simile ↔ man covered with white cloth)

Seyyathāpi, bhikkhave,
It’s like
puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa,
 someone sitting wrapped from head to foot with white cloth.
nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa;
 There’s no part of the body that’s not spread over with white cloth.

(refrain: pervading physical body with jhāna bliss)

evameva kho, bhikkhave, bhikkhu
In the same way, they
imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti,
sit spreading their body through with pure bright mind [that radiates translucent white luminosity].
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
There’s no part of the body that’s not spread with pure bright mind [and transparent luminosity].

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)
tassa evaṃ appamattassa ātāpino pahitattassa viharato
 His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.
 Any household memories-&-resolves are abandoned.
tesaṃ pahānā
 And with their abandoning,
ajjhattam-eva cittaṃ
 Internally, his mind
san-tiṭṭhati san-nisīdati
 gathers & settles,
ekodi hoti samādhiyati.
 is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.
 This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.8 - (Fullness of Mind, similes of Māra not able to invade)

♦ 156. “yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa VAR kusalā dhammā ye keci vijjābhāgiyā. seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.
 “Monks, whoever develops & pursues remembering immersed in the body encompasses whatever skillful qualities are on the side of clear knowing. Just as whoever pervades the great ocean with his awareness encompasses whatever rivulets flow down into the ocean, in the same way, whoever develops & pursues remembering immersed in the body encompasses whatever skillful qualities are on the side of clear knowing.
♦ “yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ VAR.
 “In whomever remembering immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold.
seyyathāpi, bhikkhave, puriso garukaṃ silāguḷaṃ allamattikāpuñje pakkhipeyya. taṃ kiṃ maññatha, bhikkhave, api nu taṃ garukaṃ silāguḷaṃ allamattikāpuñje labhetha otāran”ti?
 “Suppose that a man were to throw a heavy stone ball into a pile of wet clay. What do you think, monks? Would the heavy stone ball gain entry into the pile of wet clay?”
“evaṃ, bhante”.
 “Yes, lord.”
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ.
 “In the same way, in whomever remembering immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold.
seyyathāpi, bhikkhave, sukkhaṃ kaṭṭhaṃ koḷāpaṃ VAR; atha puriso āgaccheyya uttarāraṇiṃ ādāya — ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimanthento VAR aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?
 “Now, suppose that there were a dry, sapless piece of timber, and a man were to come along with an upper fire-stick, thinking, ‘I’ll light a fire. I’ll produce heat.’ What do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry, sapless piece of timber?”
“evaṃ, bhante”.
 “Yes, lord.”
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ.
 “In the same way, in whomever remembering immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold.
seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti?
 “Now, suppose that there were an empty, hollow water-pot set on a stand, and a man were to come along carrying a load of water. What do you think—would he get a place to put his water?”
“evaṃ, bhante”.
 “Yes, lord.”
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ”.
 “In the same way, in whomever remembering immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold.
♦ 157. “yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. seyyathāpi, bhikkhave, puriso lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake pakkhipeyya. taṃ kiṃ maññatha, bhikkhave, api nu so puriso taṃ lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake labhetha otāran”ti?
 “Now, in whomever remembering immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold. Suppose that a man were to throw a ball of string against a door panel made entirely of heartwood. What do you think? Would that light ball of string gain entry into that door panel made entirely of heartwood?”
“no hetaṃ, bhante”.
 “No, lord.”
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ.
 “In the same way, in whomever remembering immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold.
seyyathāpi, bhikkhave, allaṃ kaṭṭhaṃ sasnehaṃ VAR; atha puriso āgaccheyya uttarāraṇiṃ ādāya — ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?
 “Now, suppose that there were a wet, sappy piece of timber, and a man were to come along with an upper fire-stick, thinking, ‘I’ll light a fire. I’ll produce heat.’ What do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy piece of timber?”
“no hetaṃ, bhante”.
 “No, lord.”
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ.
 “In the same way, in whomever remembering immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold.
seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti?
 “Now, suppose that there were a water-pot set on a stand, full of water up to the brim so that crows could drink out of it, and a man were to come along carrying a load of water. What do you think? Would he get a place to put his water?”
“no hetaṃ, bhante”.
 “No, lord.”
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ”.
 “In the same way, in whomever remembering immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold.

119.9 - (An Opening to the Higher Knowledges, similes of tank full of water)

♦ 158. “yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, ta tatre sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
 “When anyone has developed & pursued remembering immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.
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seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito. tamenaṃ balavā puriso yato yato āviñcheyya, āgaccheyya udakan”ti?
 “Suppose that there were a water jar, set on a stand, brimful of water so that a crow could drink from it. If a strong man were to tip it in any way at all, would water spill out?”
“evaṃ, bhante”.
 “Yes, lord.”
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
 “In the same way, when anyone has developed & pursued remembering immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.


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seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī VAR assa āḷibandhā pūrā udakassa samatittikā kākapeyyā. tamenaṃ balavā puriso yato yato āḷiṃ muñceyya āgaccheyya udakan”ti?
 “Suppose there were a rectangular water tank—set on level ground, bounded by dikes—brimful of water so that a crow could drink from it. If a strong man were to loosen the dikes anywhere at all, would water spill out?”
“evaṃ, bhante”.
 “Yes, lord.”
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
 “In the same way, when anyone has developed & pursued remembering immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.


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seyyathāpi, bhikkhave, subhūmiyaṃ catu-mahā-pathe ājañña-ratho
 “Suppose there were a chariot on level ground at four crossroads,
yutto assa ṭhito odhasta-patodo;
 harnessed to thoroughbreds, waiting with whips lying ready,
tamenaṃ dakkho yoggācariyo assa-damma-sārathi
 so that a dexterous driver, a trainer of tamable horses,
abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā
 might mount and—taking the reins with his left hand and the whip with his right—
yen'-icchakaṃ yadicchakaṃ sāreyyāpi paccāsāreyyāpi;
 drive out & back, to whatever place & by whichever road he liked;
evameva kho, bhikkhave,
 in the same way,
yassa kassaci kāyagatāsati bhāvitā bahulīkatā,
 when anyone has developed & pursued remembering immersed in the body,
so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā-sacchi-kiriyāya,
 then whichever of the six higher knowledges he turns his mind to know & realize,
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”.
 he can witness them for himself whenever there is an opening.


119.10 - (10 benefits)

♦ 159. “kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṃsā pāṭikaṅkhā.
 “Monks, for one in whom remembering immersed in the body is cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, & well-undertaken, ten benefits can be expected. Which ten?

119.10.1 – (Conquer displeasure and delight)

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a-rati-rati-saho hoti,
 “[1] He conquers displeasure & delight,
na ca taṃ arati sahati,
 and displeasure does not conquer him.
uppannaṃ aratiṃ abhibhuyya viharati.
 He remains victorious over any displeasure that has arisen.


119.10.2 – (Conquer fear and dread)

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♦ “bhaya-bherava-saho hoti, na ca taṃ bhayabheravaṃ sahati, uppannaṃ bhayabheravaṃ abhibhuyya viharati.
 “[2] He conquers fear & dread, and fear & dread do not conquer him. He remains victorious over any fear & dread that have arisen.


119.10.3 – (patiently-endures (khamo) cold, heat, hunger, mosquitoes ...)

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♦ “khamo hoti sītassa uṇhassa
 “He patiently-endures cold, heat,
jighacchāya pipāsāya
 hunger, thirst,
ḍaṃsa-makasa-vāt’-ātapa-sarīsapa-samphassānaṃ
 the touch of gadflies & mosquitoes, wind & sun & creeping things;
dur-uttānaṃ dur-āgatānaṃ vacana-pathānaṃ,
 to abusively uttered, un-welcome way of speaking;
uppannānaṃ sārīrikānaṃ vedanānaṃ
 he is the sort that can endure bodily feelings that, when they arise,
dukkhānaṃ tibbānaṃ kharānaṃ
 are painful, sharp, stabbing,
kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ
 fierce, distasteful, disagreeable, deadly.
adhivāsakajātiko hoti.
 He is that patient type.


119.10.4 – (Attains 4j, jhānas easily)

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♦ “catunnaṃ jhānānaṃ ābhi-cetasikānaṃ
 “[4] The four jhānas are heightened mental states
diṭṭha-dhamma-sukha-vihārānaṃ
 providing a pleasant abiding in the here & now.
nikāmalābhī hoti akicchalābhī akasiralābhī.
 He can attain jhānas easily, at will, without trouble or difficulty.

119.10.5 – (6Ab#1: supernormal powers)

so
 They
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aneka-vihitaṃ iddhi-vidhaṃ pacc-anu-bhoti –
wield many types of supernormal power.
ekopi hutvā bahudhā hoti,
being one, they make multiple copies of themselves.
bahudhāpi hutvā eko hoti;
Multiple copies transform back into one.
āvi-bhāvaṃ, tiro-bhāvaṃ;
They appear and disappear.
tiro-kuṭṭaṃ tiro-pākāraṃ tiro-pabbataṃ
They go unimpeded
asajjamāno gacchati,
through-walls, through-ramparts, through-mountains,
seyyathāpi ākāse;
as if through space;
pathaviyāpi ummujja-nimujjaṃ karoti,
They dive into the earth and emerge from it
seyyathāpi udake;
as if from water.
udakepi abhijjamāne gacchati,
They walk on water without sinking
seyyathāpi pathaviyaṃ;
As if on land.
ākāsepi pallaṅkena kamati,
They fly through space in a cross legged seating posture
seyyathāpi pakkhī sakuṇo;
like a bird with wings.
imepi candima-sūriye
With his own hands he touches and strokes
evaṃ-mahiddhike evaṃ-mahānubhāve
the moon and the sun,
pāṇinā parimasati parimajjati;
so mighty and powerful.
yāva brahma-lokā-pi
He exercises control of his body
kāyena vasaṃ vatteti.
even as far as the Brahma heavens.

119.10.6 – (6Ab#2: divine ear)

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dibbāya sota-dhātuyā
with the divine ear,
visuddhāya atikkanta-mānusikāya
which is purified and surpasses the hearing of humans,
ubho sadde suṇāti –
he hears both kinds of sound,
dibbe ca mānuse ca,
divine and human,
dūre santike cā-ti.
whether far or near.

119.10.7 – (6Ab#3: mind reading)

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para-sattānaṃ para-puggalānaṃ
They distinguish and discern
cetasā ceto
[the mentality] of other beings and individuals,
paricca pajānāti.
by using their own mind to read their mind.
Sa-rāgaṃ vā cittaṃ ‘sa-rāgaṃ citta’nti pajānāti;
They discern a mind with passion as, ‘a mind with passion.’
vīta-rāgaṃ vā cittaṃ ‘vīta-rāgaṃ citta’nti pajānāti;
They discern a mind without passion as, ‘a mind without passion.’
sa-dosaṃ vā cittaṃ ‘sa-dosaṃ citta’nti pajānāti;
They discern a mind with hate as, ‘a mind with hate.’
vīta-dosaṃ vā cittaṃ ‘vīta-dosaṃ citta’nti pajānāti;
They discern a mind without hate as, ‘a mind without hate.’
sa-mohaṃ vā cittaṃ ‘sa-mohaṃ citta’nti pajānāti;
They discern a mind with delusion as, ‘a mind with delusion.’
vīta-mohaṃ vā cittaṃ ‘vīta-mohaṃ citta’nti pajānāti;
They discern a mind without delusion as, ‘a mind without delusion.’
saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ citta’nti pajānāti;
They discern a restricted mind as, ‘a restricted mind.’
vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti;
They discern a scattered mind as, ‘a scattered mind.’
mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti;
They discern an expansive mind as, ‘an expansive mind.’
a-mahaggataṃ vā cittaṃ ‘a-mahaggataṃ citta’nti pajānāti;
They discern an un-expansive mind as, ‘an un-expansive mind.’
sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ citta’nti pajānāti;
They discern a surpassable mind as, ‘a surpassable mind.’
an-uttaraṃ vā cittaṃ ‘an-uttaraṃ citta’nti pajānāti;
They discern an unsurpassable mind as, ‘an unsurpassable mind.’
samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti;
They discern an undistractible-&-lucid mind as, ‘an undistractible-&-lucid mind.’
a-samāhitaṃ vā cittaṃ ‘a-samāhitaṃ citta’nti pajānāti;
They discern a distractible-&-unlucid mind as, ‘a distractible-&-unlucid mind.’
vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti;
They discern a freed mind as, ‘a freed mind.’
a-vimuttaṃ vā cittaṃ ‘a-vimuttaṃ citta’nti pajānāti’’.
They discern an unfreed mind as, ‘an unfreed mind.’

119.10.8 – (6Ab#4: recollect past lives)

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aneka-vihitaṃ pubbe-nivāsaṃ
They recollect
anus-sarati,
many past lives
seyyathidaṃ –
like this.
ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo
one birth, two births, three births, four births, five births,
dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo
ten births, twenty births, thirty births, forty births, fifty births,
jāti-satampi jāti-sahassampi jāti-sata-sahassampi
one hundred births, one thousand births, one hundred thousand births,
anekepi saṃvaṭṭa-kappe
many contractions-(of cosmic)-aeons,
anekepi vivaṭṭa-kappe
many expansions-(of cosmic)-aeons,
anekepi saṃvaṭṭa-vivaṭṭa-kappe –
many contractions-&-expansions-(of cosmic)-aeons, [recollecting],
‘amutrāsiṃ
There
evaṃ-nāmo evaṃ-gotto
I had such a name, such a clan,
evaṃ-vaṇṇo evam-āhāro
such an appearance, such was my food,
evaṃ-sukha-dukkhap-paṭisaṃvedī
Such pleasure and pain I experienced,
evam-āyu-pariyanto,
that’s how my life ended.
so tato cuto
Dying in that place,
amutra udapādiṃ [uppādiṃ (sī.)];
I was reborn elsewhere.
tatrāpāsiṃ
There too
evaṃ-nāmo evaṃ-gotto
I had such a name, such a clan,
evaṃ-vaṇṇo evam-āhāro
such an appearance, such was my food,
evaṃ-sukha-dukkhap-paṭisaṃvedī
Such pleasure and pain I experienced,
evam-āyu-pariyanto,
that’s how my life ended.
so tato cuto
Dying in that place,
idhū-(u)papanno’ti.
I was reborn elsewhere.
Iti sākāraṃ sa-uddesaṃ
Thus in these aspects and features
aneka-vihitaṃ pubbe-nivāsaṃ
they recollect
anus-sarati,
many past lives.

119.10.9 – (6Ab#5: divine eye, sees rebirth according to kamma)

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dibbena cakkhunā
by means of the divine eye,
visuddhena atikkanta-mānusakena
which is purified and surpassing humans,
satte passati cavamāne upapajjamāne
they see beings dying and being reborn -
hīne paṇīte
inferior and superior,
suvaṇṇe dubbaṇṇe,
beautiful and ugly,
sugate duggate
fortunate and unfortunate
yathā-kammū-(u)page
in accordance with their karmic actions.
satte pajānāti –
They discern [how karmic results follow] those beings -
‘ime vata, bhonto, sattā
These dear beings
kāya-duc-caritena samannāgatā
Had bad bodily conduct,
vacī-duc-caritena samannāgatā
Had bad verbal conduct,
mano-duc-caritena samannāgatā
Had bad mental conduct.
ariyānaṃ upavādakā
They spoke ill of Noble ones,
micchā-diṭṭhikā
held wrong views,
micchā-diṭṭhi-kamma-samādānā;
decided to act according to wrong views.
te kāyassa bhedā
When their bodies break up
paraṃ maraṇā
after death,
apāyaṃ dug-gatiṃ vinipātaṃ nirayaṃ
they are reborn
upapannā.
in a place of loss, a bad place, the underworld, hell.
Ime vā pana, bhonto, sattā
In contrast, these dear beings
kāya-su-caritena samannāgatā
had good bodily conduct,
vacī-su-caritena samannāgatā
Had good verbal conduct,
mano-su-caritena samannāgatā
Had good mental conduct.
ariyānaṃ an-upavādakā
They did not speak ill of Noble ones,
sammā-diṭṭhikā
held right views,
sammā-diṭṭhi-kamma-samādānā;
and decided to act according to right views.
te kāyassa bhedā
When their bodies break up
paraṃ maraṇā
after death,
Su-gatiṃ saggaṃ lokaṃ
they are reborn
upapannā’ti.
in a good place, a heavenly world.
Iti
Thus
(repeat)
dibbena cakkhunā
by means of the divine eye,
visuddhena atikkanta-mānusakena
which is purified and surpassing humans,
satte passati cavamāne upapajjamāne
they see beings dying and being reborn -
hīne paṇīte
inferior and superior,
suvaṇṇe dubbaṇṇe,
beautiful and ugly,
sugate duggate
fortunate and unfortunate
yathā-kammū-(u)page
in accordance with their karmic actions.
satte pajānāti –
They discern [how karmic results follow] those beings -

119.10.10 – (6Ab#6: destruction of āsavas, arahantship)

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āsavānaṃ khayā
with asinine-inclinations destroyed,
an-āsavaṃ
they have no more asinine-inclinations.
ceto-vimuttiṃ
Liberated in mind,
paññā-vimuttiṃ
liberated by discernment,
diṭṭheva dhamme sayaṃ
in this very life
abhiññā sacchikatvā
with their own direct knowledge.
upasampajja viharatī’’ti.
They live in this attainment [of full liberation].


♦ “kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṃsā pāṭikaṅkhā”ti.
 “Monks, for one in whom remembering immersed in the body is cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, & well-undertaken, these ten benefits can be expected.”
♦ idamavoca bhagavā. attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
 That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.
♦ kāyagatāsatisuttaṃ niṭṭhitaṃ navamaṃ.
 (end of sutta)
(end of sutta⏹️)

ḍaṃsamakasavātātapasarīsapasamphass 14 texts and 23 matches in Suttanta Pali

AN 4.114 war elephant patiently endures (khamo) hits ↔ monk patiently endures cold, mosquitoes
AN 4.157 Rogasutta: monks should wish for skill of khamo: patiently endures cold, mosquitoes
AN 4.165 Dutiya-khama-sutta Patience (2nd) monk patiently endures cold, mosquitoes
AN 5.140 Sotasutta A Listener khamo: patiently endures cold, mosquitoes
AN 6.58 Āsavasutta Defilements. purpose of monk robe is to resist (paṭighātāya) cold, mosquitoes
AN 10.11 Senāsanasutta: purpose of shelter is to reduce cold, mosquitoes
AN 10.71 Ākaṅkhasutta monk Might Wish for skill of khamo: patiently endures cold, mosquitoes
DN 29 Pāsādikasutta. purpose of monk robe and shelter is to resist (paṭighātāya) cold, mosquitoes
MN 2 Sabbāsavasutta. purpose of monk robe and shelter is to resist (paṭighātāya) cold, mosquitoes
MN 13 Mahādukkhakkhandhasutta. one of the drawbacks of sensual pleasures is cold, mosquitoes, etc.
MN 14 Cūḷadukkhakkhandhasutta. one of the drawbacks of sensual pleasures is cold, mosquitoes, etc.
MN 119 1 of 10 benefits of Kāyagatāsati with 4th jhāna quality, monk patiently endures (khamo) cold, mosquitoes
MN 125 war elephant patiently endures (khamo) hits ↔ monk endures cold, mosquitoes
SN 22.79 Khajjanīyasutta Itchy. cold and mosquitoes afflict rūpa aggregate and physical body.

AN 4.114 Nāgasutta A Royal Elephant ḍaṁsamakasavātātapasarīsapasamphassānaṁ 1 Pi En Ru

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Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.

AN 4.157 Rogasutta Illness ḍaṁsamakasavātātapasarīsapasamphassānaṁ 1 Pi En Ru

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‘na mahicchā bhavissāma vighātavanto asantuṭṭhā itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, na pāpikaṁ icchaṁ paṇidahissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, na uṭṭhahissāma na ghaṭessāma na vāyamissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, khamā bhavissāma sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātikā bhavissāmā’ti. ‘We will not have many wishes or be frustrated. We will be content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. We won’t focus our corrupt wishes on status, and on getting material things, honor, and popularity. We won’t try hard, strive, and make an effort to get these things. We will endure cold, heat, hunger, and thirst. We will endure the touch of flies, mosquitoes, wind, sun, and reptiles. We will endure rude and unwelcome criticism. We will put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’

AN 4.165 Dutiyakhamasutta Patience (2nd) ḍaṁsamakasavātātapasarīsapasamphassānaṁ 2 Pi En Ru

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Idha, bhikkhave, ekacco akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti. It’s when someone cannot endure cold, heat, hunger, and thirst. They cannot endure the touch of flies, mosquitoes, wind, sun, and reptiles. They cannot endure rude and unwelcome criticism. And they cannot put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Idha, bhikkhave, ekacco khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.
It’s when someone endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.

AN 5.140 Sotasutta A Listener ḍaṁsamakasavātātapasarīsapasamphassānaṁ 2 Pi En Ru

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Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ; duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
ḍaṁsamakasavātātapasarīsapasamphassānaṁ → … siriṁsapa … (bj, sya-all, km, pts1ed)

AN 6.58 Āsavasutta Defilements ḍaṁsamakasavātātapasarīsapasamphassānaṁ 4 Pi En Ru

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‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ’. ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’
ḍaṁsamakasavātātapasarīsapasamphassānaṁ → ḍaṁsa … siriṁsapasamphassānaṁ (bj, sya-all, km pī)
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’.
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya, pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.
Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.

AN 10.11 Senāsanasutta Lodgings appaḍaṁsamakasavātātapasarīsapasamphassaṁ 2 Pi En Ru

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appaḍaṁsamakasavātātapasarīsapasamphassaṁ; There’s little disturbance from flies, mosquitoes, wind, sun, and reptiles.
appaḍaṁsamakasavātātapasarīsapasamphassaṁ → appaḍaṁsa … siriṁsapasamphassaṁ (bj, sya-all, pts1ed)

AN 10.71 Ākaṅkhasutta One Might Wish ḍaṁsamakasavātātapasarīsapasamphassānaṁ 1 Pi En Ru

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Ākaṅkheyya ce, bhikkhave, bhikkhu ‘khamo assaṁ sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko assan’ti, sīlesvevassa …pe… brūhetā suññāgārānaṁ. A mendicant might wish: ‘May I endure cold, heat, hunger, and thirst. May I endure the touch of flies, mosquitoes, wind, sun, and reptiles. May I endure rude and unwelcome criticism. And may I put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ So let them fulfill their precepts …

DN 29 Pāsādikasutta An Impressive Discourse ḍaṁsamakasavātātapasarīsapasamphassānaṁ 2 2 Pi En Ru

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yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ. only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.
yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ.
only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.

MN 2 Sabbāsavasutta All the Defilements ḍaṁsamakasavātātapasarīsapasamphassānaṁ 2 Pi En Ru

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‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’. ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’.
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’

MN 13 Mahādukkhakkhandhasutta The Longer Discourse on the Mass of Suffering ḍaṁsamakasavātātapasarīsapasamphassehi 1 1 Pi En Ru

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sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst.

MN 14 Cūḷadukkhakkhandhasutta The Shorter Discourse on the Mass of Suffering ḍaṁsamakasavātātapasarīsapasamphassehi 1 Pi En Ru

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sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst.

MN 119 Kāyagatāsatisutta Mindfulness of the Body ḍaṁsamakasavātātapasarīsapasamphassānaṁ 1 20 Pi En Ru

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Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. They endure cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.

MN 125 Dantabhūmisutta The Level of the Tamed ḍaṁsamakasavātātapasarīsapasamphassānaṁ 1 6 Pi En Ru

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So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti Such a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.

SN 22.79 Khajjanīyasutta Itchy ḍaṁsamakasavātātapasarīsapasamphassenapi 2 7 Pi En Ru

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Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṁsamakasavātātapasarīsapasamphassenapi ruppati. Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles.
ḍaṁsamakasavātātapasarīsapasamphassenapi → … siriṁsapasamphassenapi (bj, pts1ed); … sirīsapasamphassenapi (sya-all)


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