2.2 Section on the Postures - Iriyāpathapabbaṃ1
2.2.1 Postures
Puna ca paraṃ, bhikkhave, bhikkhu gacchanto vā “gacchāmī” ti pajānāti;
Mendicants, at another time a meditator while walking, clearly knows “(I am) walking;”2
ṭhito vā “ṭhitomhī” ti pajānāti, nisinno vā “nisinnomhī” ti pajānāti;
while standing, clearly knows “(I am) standing”, or while sitting, clearly knows “(I am) sitting;”
sayāno vā “sayānomhī” ti pajānāti;
while lying down3 & 4 they clearly know “(I am) lying down;” or
yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti.
whatever position the body is perceived to exist, in that way, they clearly know.5
2.2.2 Insight Refrain
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
You should also abide contemplating the body as a collection of parts regarding yourselves (internally,) or
bahiddhā vā kāye kāyānupassī viharati,
abide contemplating the body as a collection of parts regarding others (externally,) or
ajjhattabahiddhā vā kāye kāyānupassī viharati,
abide contemplating the body as a collection of parts regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of origination regarding the body, or
vayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of cessation regarding the body, or
samudayavayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of origination, and cessation regarding the body,
“atthi kāyo” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there is a body,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world (yourselves.)
Evam-pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Mendicants, it is a meditator who abides contemplating the body as a collection of parts just so.
2.2.1 Postures
Puna ca paraṃ, bhikkhave, bhikkhu gacchanto vā “gacchāmī” ti pajānāti;
Mendicants, at another time a meditator while walking, clearly knows “(I am) walking;”2
ṭhito vā “ṭhitomhī” ti pajānāti, nisinno vā “nisinnomhī” ti pajānāti;
while standing, clearly knows “(I am) standing”, or while sitting, clearly knows “(I am) sitting;”
sayāno vā “sayānomhī” ti pajānāti;
while lying down3 & 4 they clearly know “(I am) lying down;” or
yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti.
whatever position the body is perceived to exist, in that way, they clearly know.5
2.2.2 Insight Refrain
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
You should also abide contemplating the body as a collection of parts regarding yourselves (internally,) or
bahiddhā vā kāye kāyānupassī viharati,
abide contemplating the body as a collection of parts regarding others (externally,) or
ajjhattabahiddhā vā kāye kāyānupassī viharati,
abide contemplating the body as a collection of parts regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of origination regarding the body, or
vayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of cessation regarding the body, or
samudayavayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of origination, and cessation regarding the body,
“atthi kāyo” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there is a body,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world (yourselves.)
Evam-pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Mendicants, it is a meditator who abides contemplating the body as a collection of parts just so.
Iriyāpathapabbaṃ Niṭṭhitaṃ
The End of the Section on the Postures
The End of the Section on the Postures
Notes
1
This section maybe related to section 2.1.2, knowing the body through breathing, of the ānāpānasati practice, that of “mastering the crossed legged posture, intending to keep their body upright,” with the exception of what posture we are assuming for practice.
2
There are five rewards of walking meditation found in the Caṇkama sutta AN5.29, endurance during long journeys; can endure exertion; hindrances are diminished; food and drink are easily digested; the concentration gained while doing walking meditation lasts a long time.
3
The lying down posture is referring to the lion’s posture, where one is lying on the right side, supporting the head with the right hand. Often Buddha images depicting this posture are thought to be depictions of the Buddhas Parinibbana, although, these images may simply be depicting the Buddha assuming this posture, rather than a specific time or event.
4
Sayāna can mean either sleeping or lying down, however, if it literally refers to sleeping it would be in one of the lucid states. In the Madhya Āgama version waking is also included which is noted in Footnote four of the translation by NJ Smith, “This one is not in the Pali and seems superfluous and two paragraphs below we have the sane items but the last two are speaking and remaining silent. One wonders if there has been some confusion.”
5
The Karaniya mettā sutta, Kph9, suggests abiding with mettā in all postures.
This section maybe related to section 2.1.2, knowing the body through breathing, of the ānāpānasati practice, that of “mastering the crossed legged posture, intending to keep their body upright,” with the exception of what posture we are assuming for practice.
2
There are five rewards of walking meditation found in the Caṇkama sutta AN5.29, endurance during long journeys; can endure exertion; hindrances are diminished; food and drink are easily digested; the concentration gained while doing walking meditation lasts a long time.
3
The lying down posture is referring to the lion’s posture, where one is lying on the right side, supporting the head with the right hand. Often Buddha images depicting this posture are thought to be depictions of the Buddhas Parinibbana, although, these images may simply be depicting the Buddha assuming this posture, rather than a specific time or event.
4
Sayāna can mean either sleeping or lying down, however, if it literally refers to sleeping it would be in one of the lucid states. In the Madhya Āgama version waking is also included which is noted in Footnote four of the translation by NJ Smith, “This one is not in the Pali and seems superfluous and two paragraphs below we have the sane items but the last two are speaking and remaining silent. One wonders if there has been some confusion.”
5
The Karaniya mettā sutta, Kph9, suggests abiding with mettā in all postures.
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