98. （九八）念处经

I have heard thus:

At one time, the Buddha was wandering in the country of Kuru, staying at the city of Kumbhahattha.

At that time, the World-Honored One addressed the monks, saying, "There is one path that purifies beings, liberates them from sorrow and fear, extinguishes suffering and distress, cuts off weeping and lamentation, and leads to the attainment of the true Dharma. It is called the four foundations of mindfulness. If there were any past Tathāgatas, Arhats, Perfectly Enlightened Ones, they all eliminated the five hindrances, mental defilements, and weakness of wisdom, and established their minds in the right abiding of the four foundations of mindfulness, cultivating the seven factors of awakening, and attained the unsurpassed perfect enlightenment of awakening. If there will be any future Tathāgatas, Arhats, Perfectly Enlightened Ones, they will all eliminate the five hindrances, mental defilements, and weakness of wisdom, and establish their minds in the right abiding of the four foundations of mindfulness, cultivating the seven factors of awakening, and attain the unsurpassed perfect enlightenment of awakening. As for myself, the present Tathāgata, Arhat, Perfectly Enlightened One, I have also eliminated the five hindrances, mental defilements, and weakness of wisdom, established my mind in the right abiding of the four foundations of mindfulness, cultivated the seven factors of awakening, and attained the unsurpassed perfect enlightenment of awakening.

What are the four? Observing the body as the body foundation of mindfulness, observing feelings as the feelings foundation of mindfulness, observing the mind as the mind foundation of mindfulness, observing dharmas as the dharmas foundation of mindfulness. How does one observe the body as the body foundation of mindfulness? A monk, when walking, knows he is walking; when standing, he knows he is standing; when sitting, he knows he is sitting; when lying down, he knows he is lying down; when sleeping, he knows he is sleeping; when awake, he knows he is awake; when awake or sleeping, he knows he is awake or sleeping. Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body. Furthermore, a monk observes the body as the body. A monk, when entering or leaving, knows it well; when bending or stretching, lowering or raising, deportment, or attire, he knows it well; when wearing the saṃghāṭī robe and other robes, and carrying the alms bowl, he knows it well; when walking, standing, sitting, lying down, sleeping, waking, speaking, or being silent, he knows it well. Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body.

Again, a monk observes the body as the body. A monk, when evil and unwholesome thoughts arise, eliminates them with wholesome thoughts, just as a carpenter or carpenter's apprentice uses a string to mark the wood and then cuts it straight with a sharp axe. Similarly, a monk, when evil and unwholesome thoughts arise, eliminates them with wholesome thoughts. Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body.

Again, a monk observes the body as the body. A monk, when inhaling, knows he is inhaling; when exhaling, knows he is exhaling; when inhaling long, knows he is inhaling long; when exhaling long, knows he is exhaling long; when inhaling short, knows he is inhaling short; when exhaling short, knows he is exhaling short; trains in inhaling while knowing the whole body, trains in exhaling while knowing the whole body, trains in stopping bodily activities while inhaling, trains in stopping verbal activities while exhaling. Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body.

Again, a monk observes the body as the body. A monk, with the joy and happiness born of separation, drenches, moistens, and pervades this body, with the joy and happiness born of separation nowhere unpervaded. Just as a skilled bath attendant or bath attendant's apprentice takes a ball of bath powder, mixes it with water to form a paste, and drenches, moistens, and pervades it, with the paste nowhere unpervaded. Similarly, a monk, with the joy and happiness born of separation, drenches, moistens, and pervades this body, with the joy and happiness born of separation nowhere unpervaded. Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body.

Again, a monk observes the body as the body. A monk, with the joy and happiness born of concentration, drenches, moistens, and pervades this body, with the joy and happiness born of concentration nowhere unpervaded. Just as a mountain spring, clear and unpolluted, fills and overflows, with water coming from the four directions having no chance to enter, but from the bottom of the spring, water wells up and overflows outside, drenching and moistening the mountain, pervading and filling it everywhere without exception. Similarly, a monk, with the joy and happiness born of concentration, drenches, moistens, and pervades this body, with the joy and happiness born of concentration nowhere unpervaded. Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body.

Again, a monk observes the body as the body. A monk, with the joy and happiness born of the absence of joy, drenches, moistens, and pervades this body, with the joy and happiness born of the absence of joy nowhere unpervaded. Just as blue, red, and white lotuses, born in water and growing in water, with their roots, stems, flowers, and leaves all drenched, moistened, and pervading, with nowhere unpervaded. Similarly, a monk, with the joy and happiness born of the absence of joy, drenches, moistens, and pervades this body, with the joy and happiness born of the absence of joy nowhere unpervaded. Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body.

Again, a monk observes the body as the body. A monk, with a pure mind, pervades, fills, and accomplishes this body, with a pure mind nowhere unpervaded. Just as a person wearing a seven- or eight-cubit robe from head to foot has nowhere on their body that is not covered. Similarly, a monk, with a pure mind, has nowhere in this body that is not pervaded. Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body.

Again, a monk observes the body as the body. A monk, with the thought of mindfulness and light, well receives, well holds, well remembers what is to be remembered, as before so after, as after so before, as day so night, as night so day, as below so above, as above so below. Thus, without delusion, the mind is not bound, cultivating the mind of light, the mind is never obscured by darkness. Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body.

Again, a monk observes the body as the body. A monk, well receiving the characteristics of observation, well remembering what is to be remembered, is like a person sitting observing a lying person, or lying observing a sitting person. Thus, a monk well receives the characteristics of observation, well remembers what is to be remembered. Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body.

Again, a monk observes the body as the body. A monk, according to the body's dwelling, according to its good or bad, from head to foot, sees various impurities filling it. In this body of mine 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 roots, tears, sweat, snot, saliva, pus, blood, fat, marrow, saliva, bile, and urine. It is like a vessel holding various seeds, which a person with eyes sees clearly, namely rice, millet seeds, rape seeds, and mustard seeds. Thus, a monk, according to the body's dwelling, according to its good or bad, from head to foot, sees various impurities filling it. In this body of mine 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 roots, tears, sweat, snot, saliva, pus, blood, fat, marrow, saliva, bile, and urine. Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body.

Again, a monk observes the body as the body. A monk, observing the body's elements, sees in this body 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 cutting it into six pieces. Thus, a monk observes the body's elements, seeing in this body the earth element, water element, fire element, wind element, space element, and consciousness element. Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body.

Again, a monk observes the body as the body. A monk, observing a dead body, whether one, two, up to six or seven days old, pecked by crows and kites, eaten by jackals and wolves, burned by fire, or buried in the ground, all rotten and decayed, compares it to himself, thinking: 'Now this body of mine is also like this, sharing in this nature, and will never escape.' Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body.

Again, a monk observes the body as the body. A monk, observing the body's elements, sees in this body 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 cutting it into six pieces. Thus, a monk observes the body's elements, seeing in this body the earth element, water element, fire element, wind element, space element, and consciousness element. Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body.

Again, a monk observes the body as the body. A monk, observing the body's elements, sees in this body 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 cutting it into six pieces. Thus, a monk observes the body's elements, seeing in this body the earth element, water element, fire element, wind element, space element, and consciousness element. Thus, a monk observes the internal body as the body, observes the external body as the body, establishes mindfulness in the body, with knowledge, vision, clarity, and insight. This is called a monk observing the body as the body.

What is observing feelings as feelings? A monk, when experiencing a pleasant feeling, knows he is experiencing a pleasant feeling. When experiencing a painful feeling, he knows he is experiencing a painful feeling. When experiencing a neither-painful-nor-pleasant feeling, he knows he is experiencing a neither-painful-nor-pleasant feeling. He knows a pleasant body, a painful body, and a neither-painful-nor-pleasant body. A pleasant mind, a painful mind, and a neither-painful-nor-pleasant mind. A pleasant feeling, a painful feeling, and a neither-painful-nor-pleasant feeling. A pleasant feeling without feeling, a painful feeling without feeling, and a neither-painful-nor-pleasant feeling without feeling. A pleasant desire, a painful desire, and a neither-painful-nor-pleasant desire. A pleasant desire without desire, a painful desire without desire, and a neither-painful-nor-pleasant desire without desire. When experiencing a neither-painful-nor-pleasant desire without desire, he knows he is experiencing a neither-painful-nor-pleasant desire without desire. Thus, a monk observes internal feelings as feelings, observes external feelings as feelings, establishes mindfulness in feelings, with knowledge, vision, clarity, and insight. This is called a monk observing feelings as feelings.

What is observing the mind as the mind? A monk, with a mind of desire, knows he has a mind of desire. With a mind without desire, he knows he has a mind without desire. With a mind of anger, without anger, with a mind of delusion, without delusion, with a defiled mind, without defilement, with a concentrated mind, with a distracted mind, with a low mind, with an elevated mind, with a small mind, with a great mind, with a mind of cultivation, with a mind of non-cultivation, with a mind of concentration, with a mind of non-concentration, with an unliberated mind, he knows he has an unliberated mind. With a liberated mind, he knows he has a liberated mind. Thus, a monk observes the internal mind as the mind, observes the external mind as the mind, establishes mindfulness in the mind, with knowledge, vision, clarity, and insight. This is called a monk observing the mind as the mind.

What is observing phenomena as phenomena? A monk, with the eye as condition, there arises internal binding. He knows that internally there is binding. He knows that internally there is no binding. He knows that internal binding has not yet arisen but will arise. He knows that internal binding has arisen and will cease without further arising. Thus, with the ear, nose, tongue, body, and mind as conditions, there arises internal binding. He knows that internally there is binding. He knows that internally there is no binding. He knows that internal binding has not yet arisen but will arise. He knows that internal binding has arisen and will cease without further arising. Thus, a monk observes internal phenomena as phenomena, observes external phenomena as phenomena, establishes mindfulness in phenomena, with knowledge, vision, clarity, and insight. This is called a monk observing phenomena as phenomena.

Furthermore, a monk observes phenomena as phenomena. A monk, with internal desire, knows he has internal desire. With internal non-desire, he knows he has internal non-desire. He knows that internal desire has not yet arisen but will arise. He knows that internal desire has arisen and will cease without further arising. Thus, with internal anger, sloth, restlessness, and doubt, he knows he has internal doubt. He knows he has internal non-doubt. He knows that internal doubt has not yet arisen but will arise. He knows that internal doubt has arisen and will cease without further arising. Thus, a monk observes internal phenomena as phenomena, observes external phenomena as phenomena, establishes mindfulness in phenomena, with knowledge, vision, clarity, and insight. This is called a monk observing phenomena as phenomena.

Furthermore, a monk observes phenomena as phenomena. A monk, with internal mindfulness as a factor of awakening, knows he has internal mindfulness as a factor of awakening. With internal non-mindfulness as a factor of awakening, he knows he has internal non-mindfulness as a factor of awakening. He knows that internal mindfulness as a factor of awakening has not yet arisen but will arise. He knows that internal mindfulness as a factor of awakening has arisen and abides without forgetting, not declining, but cultivating and increasing it. Thus, with internal investigation of phenomena, energy, joy, tranquility, and concentration as factors of awakening, he knows he has internal concentration as a factor of awakening. He knows he has internal non-concentration as a factor of awakening. He knows that internal concentration as a factor of awakening has not yet arisen but will arise. He knows that internal concentration as a factor of awakening has arisen and abides without forgetting, not declining, but cultivating and increasing it. Thus, a monk observes internal phenomena as phenomena, observes external phenomena as phenomena, establishes mindfulness in phenomena, with knowledge, vision, clarity, and insight. This is called a monk observing phenomena as phenomena.

If a monk or nun establishes their mind in the four foundations of mindfulness for seven years, they will certainly attain two fruits: either final knowledge in this life or the state of a non-returner. Setting aside seven years, six, five, four, three, two, or one year. If a monk or nun establishes their mind in the four foundations of mindfulness for seven months, they will certainly attain two fruits: either final knowledge in this life or the state of a non-returner. Setting aside seven months, six, five, four, three, two, or one month. If a monk or nun establishes their mind in the four foundations of mindfulness for seven days and nights, they will certainly attain two fruits: either final knowledge in this life or the state of a non-returner. Setting aside seven days and nights, six, five, four, three, two, or one day and night. If a monk or nun establishes their mind in the four foundations of mindfulness for a short while, they will certainly progress in the morning or evening.

The Buddha spoke thus. Those monks, having heard the Buddha's words, rejoiced and practiced accordingly.