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Kāyānupassanā
Part II
Mahāsatipaṭṭhāna Sutta
Sayalay Sutavati, Pa-
auk Main Center
 Ānāpāna
Fourth Jhāna
Paṭi
bhā Third Jhāna
Bright or
ga Second Jhāna
nim
transparent itta
First Jhāna
Subtle Breath
breath Ceasing
Light
around
Whole in-breath the face,
images Subtle, fine
and out-breath breath

Soft long in-breath and out-breath Slow breathing or fast breathing

Soft short in-breath and out-breath
At the touching point
Wondering mind
Gross in-breath and out-breath Determination method
At the touching point
 Kāyānupassanā iriyāpathapabbaṃ

108. ‘‘Punacaparaṃ, bhikkhave,

bhikkhu gacchanto vā ‘gacchāmī’ti
pajānāti, ṭhito vā ‘ṭhitomhī’ti
pajānāti, nisinno vā ‘nisinnomhī’ti
pajānāti, sayāno vā ‘sayānomhī’ti
pajānāti.
Section on Postures
• A bhikkhu knows that he is going when he is going;
• He knows that he is standing when he is standing;
• He knows that he is sitting when he is sitting;
• He knows that he is lying down when he is lying
down;
Kiṃ kāraṇā gacchatīti In which way he is going?
cittakiriyavāyodhātuvipphārena gacchati.
By spreading or pushing functioning of (predominant)
wind element produced by the mind (in mind-made
material particles), the posture of going occurs.

(When you are able to contemplate 4 elements in your body

in 6 doors, and when you are able to contemplate ultimate
materiality, then you can contemplate the posture of
going. Then you may penetritively realize that there is no “
I, he, she, woman, man, atta, jīva, god or creator” to cause
the posture or action of going.)
 cittakiriyavāyodhātuvipphārena
Mind Made Wind element Spreading
‘‘gacchāmī’’ taṃ vāyo viññattiṃ
ti cittaṃ
uppajjati.. vāyaṃ janeti
janeti.. Wind element produces bodily
viññattiṃ… bodily intimation caused
The mind by wind element.
arises thus
“I go”. That intimiation

mind
produces
the
wind.
cittajarūpa cittajarūpa cittajarūpa cittajarūpa cittajarūpa cittajarūpa
Tasmā esa evaṃ pajānāti ‘‘gacchāmī’’ti cittaṃ uppajjati, taṃ
vāyaṃ janeti, vāyo viññattiṃ janeti,
Tasmā esa evaṃ pajānāti - So you should understand in this way:
‘‘gacchāmī’’ti cittaṃ uppajjati, - The consciousness arises thus- “ I
(will) go.”
taṃ vāyaṃ janeti,- That consciousness produces the wind ( element )
(which is predominant in the mind-made particles of materiality –
rūpakalāpa. The nature or characteristics of that wind element is pushing. It
pushes or moves the other ultimate materialities in the same particle or
different particles of all four types: namely- kammaja, cittaja, utuja, āhāraja
rūpakalāpa, in English, 1. kamma-born material particles, 2. mind-born
material particles, 3. temperature-born material particles, and 4. nutrition-
born material particles.
 cittajarūpa cittajarūpk
kalāpa cittajarūpa
alāpa kalāpa

vāyo viññattiṃ janeti,- That wind element produces or

causes kāyaviññatti or bodily intimation ( which lets others
understand your meaningful behaviour.)
cittakiriyavāyodhātuvipphārena sakalakāyassa purato
abhinīhāro gamananti vuccati. Ṭhānādīsupi eseva nayo.

By spreading or pushing functioning of (predominant)

wind element produced by the mind (in mind-made
material particles), the behaviour of carrying the
whole body forward is called the posture of going.
Standing etc. should be understood in the same way.
 Ojā (nutritive
essence)

Āpo (water)

Tejo ( fire)

Vāyo (wind)

Pathavī ( earth)
Vaṇṇa (color)
Gandha (smell)
Rasa (taste)
 ojā
āpo
tejo
vāyo
Pathavī

Vaṇṇa
Gandha
Rasa
 Ojā
Tejo

utujarūpa āhārajarūpa

Āhāraja Āhāraja
utujarūpa utujarūpa
rūpa rūpa
 ojā
ojā ojā āpo
ojā ojā āpo tejo
āpo
ojā āpo āpo tejo vāyo
ojā tejo
āpo tejo tejo vāyo Pathavī
āpo vāyo
tejo vāyo vāyo Pathavī
tejo Pathavī Vaṇṇa
vāyo Pathavī Pathavī
vāyo Gandha
Pathavī Rasa
Pathavī

cittajarūpa
cittajarūpa
cittajarūpa
cittajarūpa
cittajarūpa
cittajarūpa
cittajarūpa cittajarūpa cittajarūpa cittajarūpa cittajarūpa cittajarūpa
Tatrāpi hi ‘‘tiṭṭhāmī’’ti cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo
viññattiṃ janeti, cittakiriyavāyodhātuvipphārena sakalakāyassa
koṭito paṭṭhāya ussitabhāvo ṭhānanti vuccati. ‘‘Nisīdāmī’’ti
cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti,
cittakiriyavāyodhātuvipphārena heṭṭhimakāyassa samiñjanaṃ
uparimakāyassa ussitabhāvo nisajjāti vuccati. ‘‘Sayāmī’’ti cittaṃ
uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti,
cittakiriyavāyodhātuvipphārena sakalasarīrassa tiriyato
pasāraṇaṃ sayananti vuccatīti.
Myanmar M.M.A.1.256, PTS 1.251
• Here also for other postures should be understood in the same
way: The mind arises thus “ I will stand”. That mind which
wishes to stand produces the predominant wind element
( together with the mind-made rūpakalāpa). That wind element
produces or causes kāyaviññatti or bodily intimation by pushing
or moving the other ultimate materialities – pathavī, āpo, tejo,
vaṇṇa, gandha, rasa, ojā , in the same particle or different
particles of all four types: namely- kammaja, cittaja, utuja,
āhāraja rūpakalāpa. By spreading or pushing functioning of
(predominant) wind element produced by the mind (in mind-
made material particles), the behaviour of erecting the whole
body from the end part of the bottom of the body, which is the
soles of the feet, occurs. This is called standing.
 Kāyānupassanā sampajānapabbaṃ
109. ‘‘Puna caparaṃ, bhikkhave, bhikkhu abhikkante
paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī
hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte
khāyite sāyite sampajānakārī hoti, uccārapassāvakamme
sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite
tuṇhībhāve sampajānakārī hoti. Iti ajjhattaṃ vā kāye
kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu
kāye kāyānupassī viharati.
Sampajānapabbaṃ niṭṭhitaṃ.
• Situational Awareness
• Furthermore, a menditator acts with
situational awareness: when going out
and coming back; when looking ahead
and aside; when bending and extending
the limbs; when bearing the outer robe,
bowl, and upper robes; when eating,
drinking, chewing, and tasting; when
urinating and defecating; when walking,
standing, sitting, sleeping, waking,
speaking, and keeping silent.
 ‘‘Puna caparaṃ, bhikkhave, bhikkhu abhikkante Furthermore, a mendicant acts with situational
paṭikkante sampajānakārī hoti, awareness when going out and coming back;

1 abhikkante paṭikkante sampajānakārī hoti, when going out and coming back;

2 ālokite vilokite sampajānakārī hoti, when looking ahead and aside;;

3 samiñjite pasārite sampajānakārī hoti, when bending and extending the limbs;

4 saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, when bearing the outer robe, bowl, and robes;

5 asite pīte khāyite sāyite sampajānakārī hoti, when eating, drinking, chewing, and tasting;

6 uccārapassāvakamme sampajānakārī hoti, when urinating and defecating;

7 gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve when walking, standing, sitting, sleeping, waking,
sampajānakārī hoti. speaking, and keeping silent.
sātthakasampajaññaṃ- comprehension of utibility/ benefits
sappāyasampajaññaṃ- comprehension of suitability
gocarasampajaññaṃ- comprehension of meditation object
asammohasampajaññanti- comprehension without delusion
catubbidhaṃ sampajaññaṃ.
abhikkamanacitte uppanne cittavaseneva agantvā ‘‘kiṃ nu me
ettha gatena attho atthi natthī’’ti atthānatthaṃ pariggaṇhitvā
atthapariggahaṇaṃ sātthakasampajaññaṃ.

‘‘abhikkamāmī’’ti citte uppajjamāne teneva cittena

saddhiṃ cittasamuṭṭhānā vāyodhātu viññattiṃ
janayamānā uppajjati,
 Kāyānupassanā paṭikūlamanasikārapabbaṃ
110. ‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ … ‘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
mutta’nti
 Kāyānupassanā dhātumanasikārapabbaṃ
111. ‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ
yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye
pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. …
Dhātumanasikārapabbaṃ niṭṭhitaṃ