81. （八一）念身经

I have heard thus:

At one time, the Buddha was traveling in the country of Anga, together with a great assembly of bhikṣus, and went to the residence of the Ajivakas.

At that time, the World-Honored One, having passed the night, put on his robe and took his alms bowl in the morning, entered Ajivaka to beg for alms. After eating, in the middle of the day, he put away his robe and bowl, washed his hands and feet, put his sitting mat on his shoulder, went to a certain forest, entered the forest, went to the foot of a tree, spread out his sitting mat, and sat cross-legged.

At that time, many bhikṣus gathered in the Dharma hall after the midday meal and discussed this matter. "Virtuous ones! The World-Honored One is very wonderful and extraordinary! He cultivates mindfulness of the body, analyzes and spreads it widely, knows it thoroughly, observes it thoroughly, cultivates it thoroughly, protects it thoroughly, is well-equipped, and practices well in one mind. The Buddha says that mindfulness of the body has great fruit and retribution, and one obtains the eye, has the eyes to see the ultimate truth."

At that time, the World-Honored One was sitting in meditation. With his pure divine ear surpassing that of humans, he heard the bhikṣus gathered in the Dharma hall after the midday meal discussing this matter. "Virtuous ones! The World-Honored One is very wonderful and extraordinary! He cultivates mindfulness of the body, analyzes and spreads it widely, knows it thoroughly, observes it thoroughly, cultivates it thoroughly, protects it thoroughly, is well-equipped, and practices well in one mind. The Buddha says that mindfulness of the body has great fruit and retribution, and one obtains the eye, has the eyes to see the ultimate truth." Having heard this, the World-Honored One then rose from his meditation in the afternoon, went to the Dharma hall in front of the assembly of bhikṣus, spread out his seat, and sat down.

At that time, the World-Honored One said to the bhikṣus, "What were you discussing just now? Why did you gather in the Dharma hall?"

At that time, the bhikṣus said, "World-Honored One! After the midday meal, we bhikṣus gathered in the Dharma hall and discussed this matter. Virtuous ones! The World-Honored One is very wonderful and extraordinary! He cultivates mindfulness of the body, analyzes and spreads it widely, knows it thoroughly, observes it thoroughly, cultivates it thoroughly, protects it thoroughly, is well-equipped, and practices well in one mind. The Buddha says that mindfulness of the body has great fruit and retribution, and one obtains the eye, has the eyes to see the ultimate truth. World-Honored One! We were discussing this matter just now, and for this reason, we gathered in the Dharma hall."

The World-Honored One again said to the bhikṣus, "How do I say that cultivating mindfulness of the body, analyzing and spreading it widely, attains great fruit and retribution?"

At that time, the bhikṣus said to the World-Honored One, "The World-Honored One is the basis of the Dharma, the World-Honored One is the master of the Dharma. The Dharma depends on the World-Honored One. Please explain it. Having heard it, we will extensively understand its meaning."

The Buddha then said, "Listen attentively and think well about it. I will explain it to you." The bhikṣus accepted the teaching and listened.

The Buddha said, "How does a bhikṣu cultivate mindfulness of the body? A bhikṣu, when walking, knows he is walking; when standing, knows he is standing; when sitting, knows he is sitting; when lying down, knows he is lying down; when sleeping, knows he is sleeping; when waking, knows he is waking; when sleeping and waking, knows he is sleeping and waking. Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu knows when entering and exiting, observes and distinguishes bending, stretching, bowing, and raising, dignified deportment, well-wearing the saṃghāṭī robe and other robes and alms bowl, walking, standing, sitting, lying down, sleeping, waking, speaking, and being silent. Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu, when evil and unwholesome thoughts arise, eliminates them with wholesome thoughts, just as a carpenter or carpenter's apprentice uses a chalk line to mark the wood and then cuts it straight with a sharp axe. Thus, a bhikṣu, when evil and unwholesome thoughts arise, eliminates them with wholesome thoughts. Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu, with teeth touching teeth and tongue pressing against the palate, uses the mind to subdue the mind, eliminating and stopping it. It is like two strong men grabbing a weak person and twisting and beating them as they please. Thus, a bhikṣu, with teeth touching teeth and tongue pressing against the palate, uses the mind to subdue the mind, eliminating and stopping it. Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu, when mindful of inhalation, knows he is mindful of inhalation, and when mindful of exhalation, knows he is mindful of exhalation. When inhaling long, he knows he is inhaling long, and when exhaling long, he knows he is exhaling long. When inhaling short, he knows he is inhaling short, and when exhaling short, he knows he is exhaling short. He trains in inhaling with the whole body, trains in exhaling with the whole body, trains in stopping bodily activities while inhaling, and trains in stopping verbal activities while exhaling. Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu, with the joy and pleasure born of separation, saturates and moistens the body, pervading and filling it without exception. It is like a skilled bath attendant kneading bath powder with water into a ball, saturating and moistening it, pervading and filling it without exception. Thus, a bhikṣu, with the joy and pleasure born of separation, saturates and moistens the body, pervading and filling it without exception. Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu, with the joy and pleasure born of concentration, saturates and moistens the body, pervading and filling it without exception. It is like a mountain spring, extremely pure and clear, filling and overflowing, with water coming from the four directions, unable to enter without a cause. Then, from the bottom of the spring, water wells up, overflowing and saturating the mountain, pervading and filling it without exception. Thus, a bhikṣu, with the joy and pleasure born of concentration, saturates and moistens the body, pervading and filling it without exception. Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu, with the pleasure born of the absence of joy, saturates and moistens the body, pervading and filling it without exception. It is like blue, red, and white lotuses, born and grown in water, under the water, with roots, stems, and leaves all saturated and moistened, pervading and filling it without exception. Thus, a bhikṣu, with the pleasure born of the absence of joy, saturates and moistens the body, pervading and filling it without exception. Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu, with a pure mind, pervades and fills this body, accomplishing and abiding in it, with a pure mind pervading it without exception. It is like a person wearing a seven-cubit or eight-cubit robe, from head to foot, covering this body without exception. Thus, a bhikṣu, with a pure mind, pervades and fills this body, accomplishing and abiding in it, with a pure mind pervading it without exception. Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu, with the thought of light, well receives and well holds it, with a good mind, as it was before, so it is now; as it was now, so it will be later; as it was during the day, so it is at night; as it was at night, so it is during the day; as it was below, so it is above; as it was above, so it is below. Thus, without being inverted, the mind is not bound, cultivating a luminous mind, the mind is never obscured by darkness. Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu observes the characteristics, well receiving and well holding them, with a good mind. It is like a person sitting observing a person lying down, or a person lying down observing a person sitting. Thus, a bhikṣu observes the characteristics, well receiving and well holding them, with a good mind. Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu observes this body as it abides, according to its good and bad aspects, from head to toe, seeing it filled with various impurities, namely, in this body there are hair, body hair, nails, teeth, coarse and fine skin, flesh, tendons, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, feces, brain and brain matter, tears, sweat, snot, saliva, pus, blood, fat, marrow, mucus, bile, and urine. It is like a vessel filled with various seeds, which a person with eyes can clearly see, namely, rice, millet, wheat, barley, large and small hemp seeds, cabbage, and mustard seeds. Thus, a bhikṣu observes this body as it abides, according to its good and bad aspects, from head to toe, seeing it filled with various impurities, namely, in this body there are hair, body hair, nails, teeth, coarse and fine skin, flesh, tendons, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, feces, brain and brain matter, tears, sweat, snot, saliva, pus, blood, fat, marrow, mucus, bile, and urine. Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu observes the various elements of the body, namely, in this body there are the earth element, water element, fire element, wind element, space element, and consciousness element. It is like a butcher killing a cow, spreading its skin on the ground, and dividing it into six parts. Thus, a bhikṣu observes the various elements of the body, namely, in this body there are the earth element, water element, fire element, wind element, space element, and consciousness element. Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu observes a dead body, whether for one or two days, up to six or seven days, pecked by crows and kites, eaten by jackals and dogs, burned by fire, or buried in the ground, all rotten and decayed. Having seen this, he compares it to his own body, thinking, 'My body is also like this, sharing in this nature, and will never be exempt from it.' Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu sees a skeleton, blue in color, half-eaten and decayed, with bones scattered on the ground. Having seen this, he compares it to his own body, thinking, 'My body is also like this, sharing in this nature, and will never be exempt from it.' Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu sees a skeleton, separated from flesh and blood, only connected by tendons. Having seen this, he compares it to his own body, thinking, 'My body is also like this, sharing in this nature, and will never be exempt from it.' Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu sees a skeleton, with the bones scattered in all directions - foot bones, shin bones, thigh bones, hip bones, spine bones, shoulder bones, neck bones, and skull bones, each in a different place. Having seen this, he compares it to his own body, thinking, 'My body is also like this, sharing in this nature, and will never be exempt from it.' Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

Furthermore, a bhikṣu cultivates mindfulness of the body. A bhikṣu sees a skeleton, white like a conch, blue like a pigeon's color, red like blood-smeared, rotten and broken into pieces. Having seen this, he compares it to his own body, thinking, 'My body is also like this, sharing in this nature, and will never be exempt from it.' Thus, a bhikṣu knows his bodily activities as they are. If he abides in seclusion, dwells alone, without negligence, practices diligently, eliminates mental afflictions, and attains a concentrated mind, then, having attained a concentrated mind, he knows it as it is. This is called a bhikṣu cultivating mindfulness of the body.

If one cultivates mindfulness of the body in this way and spreads it in this way, all wholesome dharmas are contained therein, namely the factors of the path. If one's mind and understanding are fully pervaded, like the great ocean, all the small rivers are contained within the ocean. If one cultivates mindfulness of the body in this way and spreads it in this way, all wholesome dharmas are contained therein, namely the factors of the path.

"If there are śramaṇas and brāhmaṇas who do not establish mindfulness of the body properly and wander with a small mind, then Māra Pāpīyān will seek an opportunity and will surely find it. Why is that? Because those śramaṇas and brāhmaṇas are empty and without mindfulness of the body. It is like an empty jar placed on the ground. If someone were to pour water into it, what do you think, bhikṣus? Would that jar be able to receive the water?"

The bhikṣus replied, "It will receive it, World-Honored One! Why is that? Because it is empty and without water, and is properly placed on the ground, therefore it will definitely receive it."

"In the same way, if there are śramaṇas and brāhmaṇas who do not establish mindfulness of the body properly and wander with a small mind, then Māra Pāpīyān will seek an opportunity and will surely find it. Why is that? Because those śramaṇas and brāhmaṇas are empty and without mindfulness of the body. If there are śramaṇas and brāhmaṇas who establish mindfulness of the body properly and wander with an immeasurable mind, then Māra Pāpīyān will seek an opportunity but will not be able to find it. Why is that? Because those śramaṇas and brāhmaṇas are not empty and have mindfulness of the body. It is like a jar filled with water, properly placed on the ground. If someone were to pour water into it, what do you think, bhikṣus? Would that jar be able to receive more water?"

The bhikṣus replied, "No, World-Honored One! Why is that? Because that jar is full of water and is properly placed on the ground, therefore it will not receive any more."

"In the same way, if there are śramaṇas and brāhmaṇas who have established mindfulness of the body properly and wander with an immeasurable mind, then Māra Pāpīyān will seek an opportunity but will not be able to find it. Why is that? Because those śramaṇas and brāhmaṇas are not empty and have mindfulness of the body. It is like a strong man throwing a heavy stone into soft mud. What do you think, bhikṣus? Will the mud receive it?"

The bhikṣus replied, "It will receive it, World-Honored One! Why is that? Because the mud is soft and the stone is heavy, therefore it will definitely receive it."

"In the same way, if there are śramaṇas and brāhmaṇas who have not established mindfulness of the body properly and wander with a limited mind, then Māra Pāpīyān will seek an opportunity and will definitely be able to find it. Why is that? Because those śramaṇas and brāhmaṇas are empty and have no mindfulness of the body. It is like a strong man throwing a light tuft of cotton wool at a flat door panel. What do you think, bhikṣus? Will it receive it?"

The bhikṣus replied, "No, World-Honored One! Why is that? Because the tuft of cotton wool is light and the door panel is flat, therefore it will not receive it."

"In the same way, if there are śramaṇas and brāhmaṇas who have established mindfulness of the body properly and wander with an immeasurable mind, then Māra Pāpīyān will seek an opportunity but will not be able to find it. Why is that? Because those śramaṇas and brāhmaṇas are not empty and have mindfulness of the body. It is like a person seeking fire, using dry wood as the mother and drilling with a dry drill. What do you think, bhikṣus? Will that person be able to obtain fire in this way?"

The bhikṣus replied, "Yes, World-Honored One! Why is that? Because he drills with a dry drill into dry wood, therefore he will definitely obtain it."

"In the same way, if there are śramaṇas and brāhmaṇas who have not established mindfulness of the body properly and wander with a limited mind, then Māra Pāpīyān will seek an opportunity and will definitely be able to find it. Why is that? Because those śramaṇas and brāhmaṇas are empty and lack mindfulness of the body. It is like a person seeking fire, using wet wood as the mother and drilling with a wet drill. What do you think, bhikṣus? Will that person be able to obtain fire in this way?"

The bhikṣus replied, "No, World-Honored One! Why is that? Because he drills with a wet drill into wet wood, therefore he will not obtain it."

"In the same way, if there are śramaṇas and brāhmaṇas who have established mindfulness of the body properly and wander with an immeasurable mind, then Māra Pāpīyān will seek an opportunity but will never be able to find it. Why is that? Because those śramaṇas and brāhmaṇas are not empty and have mindfulness of the body."

If one cultivates mindfulness of the body in this way and spreads it in this way, it should be known that there are eighteen virtues. What are the eighteen? The bhikṣu is able to endure hunger, thirst, cold, heat, mosquitoes, flies, wind, and sun, as well as bad sounds and beatings. The body encounters various illnesses, extreme pain, and even the brink of death. All that is unpleasant, he is able to endure. Cultivating mindfulness of the body in this way and spreading it in this way, this is called the first virtue.

Furthermore, the bhikṣu is able to endure what is unpleasant. If unpleasant things arise, the mind will never be attached. Cultivating mindfulness of the body in this way and spreading it in this way, this is called the second virtue.

Furthermore, the bhikṣu is able to endure fear. If fear arises, the mind will never be attached. Cultivating mindfulness of the body in this way and spreading it in this way, this is called the third virtue.

Furthermore, the bhikṣu gives rise to three evil thoughts: thoughts of desire, anger, and harm. If these three evil thoughts arise, the mind will never be attached. Cultivating mindfulness of the body in this way and spreading it in this way, this is called the fourth, fifth, sixth, and seventh virtues.

Furthermore, the bhikṣu, having abandoned desire and evil and unwholesome dharmas, attains and abides in the fourth dhyāna. Cultivating mindfulness of the body in this way and spreading it in this way, this is called the eighth virtue.

Furthermore, the bhikṣu, having exhausted the three fetters, attains the state of a srota-āpanna, does not fall into evil destinies, is certain to attain right enlightenment, will experience a maximum of seven existences, and after one more birth in the heavens or among humans, will attain the end of suffering. Cultivating mindfulness of the body in this way and spreading it in this way, this is called the ninth virtue.

Furthermore, the bhikṣu, having exhausted the three fetters, with weakened lust, anger, and delusion, attains the state of a once-returner, who will be reborn once more in the heavens or among humans, and after that will attain the end of suffering. Cultivating mindfulness of the body in this way and spreading it in this way, this is called the tenth virtue.

Furthermore, the bhikṣu, having exhausted the five lower fetters, is reborn there and attains parinirvāṇa, attains the state of non-retrogression, and will not return to this world. Cultivating mindfulness of the body in this way and spreading it in this way, this is called the eleventh virtue.

Furthermore, the bhikṣu, having attained the liberation of the mind through concentration, is free from form and attains the formless, and dwells in the meditative state of suchness, having realized it and attained mastery over it. With wisdom, he knows and severs the taints. Cultivating mindfulness of the body in this way and spreading it in this way, this is called the twelfth, thirteenth, fourteenth, fifteenth, sixteenth, and seventeenth virtues.

Furthermore, the bhikṣu, having attained the supernormal powers, divine hearing, knowledge of others' minds, knowledge of past lives, and knowledge of the end of birth and death, has exhausted all taints, attained the liberation of the mind through the absence of taints, and the liberation of wisdom. In this very life, he knows for himself, awakens to, and fully realizes it. He dwells having accomplished it. Birth is exhausted, the holy life has been established, what was to be done has been done, there will be no more of this state of existence. He knows as it really is. Cultivating mindfulness of the body in this way and spreading it in this way, this is called the eighteenth virtue. Cultivating mindfulness of the body in this way and spreading it in this way, one should know that there are these eighteen virtues.

The Buddha spoke thus. Those bhikṣus, having heard the Buddha's words, rejoiced and upheld them.

The tenth chapter on mindfulness of the body is completed.