Venerable Khitaka, his "body" plus some information from the commentary.

General discussion of issues related to Theravada Meditation, e.g. meditation postures, developing a regular sitting practice, skillfully relating to difficulties and hindrances, etc.
Post Reply
arkaprava
Posts: 129
Joined: Thu Jul 18, 2019 12:13 pm

Venerable Khitaka, his "body" plus some information from the commentary.

Post by arkaprava »

This one is from the Theragatha :
Truly my body is light, touched by much joy and happiness.
My body floats as it were, like cotton blown by the wind
. - Translation by K.R Norman

Some more information from the commentary :
“My body does become wonderfully light

(lahuko), on having been permeated by

(phuṭṭho) abundant (vipulena) zestful

happiness (pītisukhena).

Like unto cotton (tūla) moved (erita)

By the wind (nāluta), my body does but

float about (pilavati).”
Some more :
There, lahuko vata me kāyo means: my bodily form (rūpakāya) happens to be wonderfully (vata) light (sallhuka) by me putting a stop to (vikkhambana) the hindrances (nīvarana). etc., taming my mind by means of fourteen methods as well as by the excellent mastery (suṭṭhu cinnavasībhāva) of the development (bhāvanā) of four foundations of magical powers (iddhipāda); by means of which I turn to proper use (perināmemi) of this putrid body (karajakāya) which is slow (dandha) and known as also grounded on (paccaya) the four great elements (mahābhūta); thus, is the significance. Phuṭṭho ca pītisukhena vipulena means: my body had been permeated with immense happiness accompanied by enormous ecstatic zest, pervading everywhere; thus, is the interpretation. This also, according as the body became light, it has been said for the purpose of showing the same. Indeed, there is reaching of the sense of lightness even along with the approach of the perception of happiness. Here, the pervading also of happiness should be seen by way of the physical from (rūpa) originating from it (taṃsamuṭṭhāna). How, however, is there the pervading of zest and happiness connected with the fourth jhāna? Indeed, it is the transcending zestful happiness (samatikkantapītisukha), thus, if this is true; this however, has not been said by way of the moment of the fourth jhāna; as a matter of fact (atha kho) it is by way of the previous (pubbabhāga). “Pītisukhena, with zestful happiness;” thus, however, with such happiness as is similar to being accompained by (sahita) zest (pāti). Indeed, here, equanimity (upekkhā) is happiness (sukha) also from the point of view of being connected (yoga) with distinctive knowledge (ñānavisesa), because of its nature of being peaceful; thus, is the significance. Likewise, indeed, it has been said thus:– “Sukhasaññañ ca lahusaññañ ca okkamati (he reaches (okkamati) the perception of happiness as well as the sense of being light).” He approaches, enters, touches and well arrives at the idea of happiness as well as the sense of being light).” He approaches. Enters, touches and well arrives at the idea of happiness as well as the sense of being light which spring up together with the mind of magical power (iddhicitta), either with basic (pādaka) jhāna as object of thought (ārammana) or the body of physical form (rūpakāya) as the object of thought (ārammana); thus, this also is the meaning there. Likewise also the commentator said in his commentary (aṭṭhakathāyaṃ); - “The idea (saññā) of happiness (sukha), namely, is the perception (saññā) well connected with (sampayutta) equanimity (upekkhā). Indeed, equanimity has been said to be peaceful (santaṃ) happiness (sukhaṃ). That self-same sense (saññā) should be understood (veditabba) as perception of being light (lahusaññā) also because of being clearly free (vimuttatta) from hindrances (vīvarana) as well as from such adversaries as wild thought (vitakka) etc. To him, however, who has becomes excellently light (sallahuko) resembling cotton (tūlapicu). In this manner, similar to the cotton piece thrown by wind (vātakhittatūla picu), he goes to the world of brahmās with his body being seen as extremely light.” Therefore, he said thus; “Tūlamaiva eritaṃ sālutena, pilavati va me kāyo.” Its meaning is – when I am desirous of going to Brahmā world or any other (heaven) by means of my magic power, then, my body becomes but jumping over (laṅghanto) the sky resembling cotton (tūlapicu) and mind (cittaṃ) moved by the breezy wind.
arkaprava
Posts: 129
Joined: Thu Jul 18, 2019 12:13 pm

Re: Venerable Khitaka, his "body" plus some information from the commentary.

Post by arkaprava »

Dmytro will you do a post on the Pali terms thread regarding Samatha and Vipassanā ?
User avatar
Assaji
Posts: 2106
Joined: Thu Jan 01, 2009 7:24 pm

Re: Venerable Khitaka, his "body" plus some information from the commentary.

Post by Assaji »

arkaprava wrote: Thu Jun 10, 2021 4:46 pm Dmytro will you do a post on the Pali terms thread regarding Samatha and Vipassanā ?
You are welcome to start a thread on either of these terms - I will contribute what I can.
User avatar
confusedlayman
Posts: 6231
Joined: Fri Jun 21, 2019 12:16 am
Location: Human Realm (as of now)

Re: Venerable Khitaka, his "body" plus some information from the commentary.

Post by confusedlayman »

So he is taking about jhana ?
I may be slow learner but im at least learning...
BrokenBones
Posts: 1783
Joined: Sat Nov 10, 2018 10:20 am

Re: Venerable Khitaka, his "body" plus some information from the commentary.

Post by BrokenBones »

confusedlayman wrote: Thu Jun 10, 2021 6:01 pm So he is taking about jhana ?
He is... the commentary seems to overreach & complicate.
User avatar
frank k
Posts: 2247
Joined: Sat Jan 01, 2011 4:55 pm
Contact:

Re: Venerable Khitaka, his "body" plus some information from the commentary.

Post by frank k »

BrokenBones wrote: Thu Jun 10, 2021 10:55 pm
confusedlayman wrote: Thu Jun 10, 2021 6:01 pm So he is taking about jhana ?
He is... the commentary seems to overreach & complicate.
in what way? The important part is the commentary treats kaya as a physical body that levitates, and that the piti sukha are referring to the 4 jhanas.
In other words, they're using the same dictionary as EBT,
kaya = physical body of rupa kaya 4 elements
rupa = physical 4 elements, not just "formless visions seen by the eye" (as Sujato interprets)
piti sukha are referring to jhanas, and not some "non jhanic access concentration" that Vism. and B. Sujato may try to claim.
Vism. and B. Sujato has a "special" dictionary where kaya can mean body of "mind", rupa can be "formless vision", "piti sukha" can be just non 4 jhanic piti sukha.
www.lucid24.org/sted : ☸Lucid24.org🐘 STED definitions
www.audtip.org/audtip: 🎙️🔊Audio Tales in Pāli: ☸Dharma and Vinaya in many languages
BrokenBones
Posts: 1783
Joined: Sat Nov 10, 2018 10:20 am

Re: Venerable Khitaka, his "body" plus some information from the commentary.

Post by BrokenBones »

frank k wrote: Fri Jun 11, 2021 3:36 pm
BrokenBones wrote: Thu Jun 10, 2021 10:55 pm
confusedlayman wrote: Thu Jun 10, 2021 6:01 pm So he is taking about jhana ?
He is... the commentary seems to overreach & complicate.
in what way? The important part is the commentary treats kaya as a physical body that levitates, and that the piti sukha are referring to the 4 jhanas.
In other words, they're using the same dictionary as EBT,
kaya = physical body of rupa kaya 4 elements
rupa = physical 4 elements, not just "formless visions seen by the eye" (as Sujato interprets)
piti sukha are referring to jhanas, and not some "non jhanic access concentration" that Vism. and B. Sujato may try to claim.
Vism. and B. Sujato has a "special" dictionary where kaya can mean body of "mind", rupa can be "formless vision", "piti sukha" can be just non 4 jhanic piti sukha.
I'm not saying I totally disagree with it, but it is very verbose and goes on about psychic visits to heavens (which I accept is possible) but which is not really there...

“My body does become wonderfully light

(lahuko), on having been permeated by

(phuṭṭho) abundant (vipulena) zestful

happiness (pītisukhena).

Like unto cotton (tūla) moved (erita)

By the wind (nāluta), my body does but

float about (pilavati).”

A beautiful verse with the perfect aroma of Dhamma. The short verse conveys such a feeling of joy that any other words would be superfluous.
Post Reply