KN Thag 1.104: commentary says body here is physical, and the piti sukha are jhanas

 

KN Thag 1.104: Khitaka

1.104. Khitakattheragāthā	1.104. Khitaka
“Lahuko vata me kāyo,	Hey! My body is light,
Phuṭṭho ca pītisukhena vipulena;	full of so much rapture and happiness.
Tūlamiva eritaṃ mālutena,	My body feels like it’s floating,
Pilavatīva me kāyo”ti.	like cotton in the wind.
… Khitako thero ….

https://www.reddit.com/r/EarlyBuddhismMeditati/comments/nvswuk/khitaka_thera_and_his_body_with_gloss_from_the/

Eng. cmy comes from: https://tipitaka.fandom.com/wiki/Theragatha.

The commentary states the following :

104.

 “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).”

They but say also: “Udāhavasena (by way of his joyous utterance).”

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 (iddhicatta), 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 hundrances (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.

Forum discussion

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

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Post by frank k » Fri Jun 11, 2021 7:36 am

BrokenBones wrote: ↑Thu Jun 10, 2021 2:55 pm

confusedlayman wrote: ↑Thu Jun 10, 2021 10:01 amSo 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.