4👑☸MA 81 念身經

remembering the body discourse

MA 81 || MN 119 Kāya-gatā-sati

Madhyamāgama中阿含經
Chapter 7長壽王品
81.（八一）念身經	(derived from BDK 2020)


我聞如是：	Thus have I heard.

一時，佛遊鴦祇國中，與大比丘眾俱，往詣阿惒那揵尼住處。	At one time the Buddha, who was wandering in Aṅga country with a great company of monks, went toward Āpaṇa, the dwelling-place of Keṇiya [the fire-worshiper].

爾時，世尊過夜平旦，著衣持鉢，入阿惒那而行乞食。	Then, when the night was over, at dawn, the World-honored One put on his robes, took his bowl, and entered Āpaṇa to beg for almsfood.
食訖，中後收舉衣鉢，澡洗手足，以尼師檀著於肩上，往詣一林，入彼林中，至一樹下，敷尼師檀，結跏趺坐。	After having partaken of the midday meal, he put away his robes and bowl, washed his hands and feet, put his sitting mat over his shoulder, and went into a forest. Entering the forest, he went to the base of a tree, spread his sitting mat, and sat down cross-legged.

爾時，眾多比丘於中食後，集坐講堂，共論此事。	At that time, after the midday meal, many monks were sitting together in the assembly hall discussing this topic:
「諸賢！世尊甚奇！甚特！修習念身，分別廣布，極知極觀，極修習，極護治，善具善行，在一心中，佛說念身有大果報，得眼、有目見第一義。」	Venerable friends, it is marvelous, it is very special how the World-honored One has explained the cultivation of mindfulness of the body, making much of it by thorough knowledge, thorough contemplation, thorough cultivation, and thoroughly guarding it, as something with which to be well endowed, to be practiced well with a unified mind. The Buddha has declared such mindfulness of the body to bring great fruits: the gaining of vision and the possession of the vision that sees the highest benefit.

爾時，世尊在於宴坐，以淨天耳出過於人，聞諸比丘於中食後，集坐講堂，共論此事。	At that time the World-honored One, sitting in meditation, with the purified divine ear that surpasses that of human beings, heard the monks sitting together in the assembly hall after the midday meal, discussing this topic:
「諸賢！世尊甚奇！甚特！修習念身，分別廣布，極知極觀，極修習，極護治，善具善行，在一心中，佛說念身有大果報，得眼、有目見第一義。	Venerable friends, it is marvelous, it is very special how the World-honored One has explained the cultivation of mindfulness of the body, making much of it by thorough knowledge, thorough contemplation, thorough cultivation, and thoroughly guarding it, as something with which to be well endowed, to be practiced well with a unified mind. The Buddha has declared such mindfulness of the body to bring great fruits: the gaining of vision and the possession of the vision that sees the highest benefit.
」世尊聞已，則於晡時從宴坐起，往詣講堂比丘眾前，敷座而坐。	Having heard this, in the afternoon the World-honored One rose from sitting in meditation, approached the assembly hall, and sat before the sangha of monks on a seat that had been prepared.

爾時世尊告諸比丘：「汝等向共論何事耶？	Then the World-honored One said to the monks, “What topic have you been discussing?
以何事故集坐講堂？」	For what topic are you sitting together in the assembly hall?”

時，諸比丘白曰：「世尊！我等諸比丘於中食後，集坐講堂，共論此事。	Then the monks replied: World-honored One, we monks have been sitting together in the assembly hall after the midday meal discussing this topic:
諸賢！世尊甚奇！甚特！修習念身，分別廣布，極知極觀，極修習，極護治，善具善行，在一心中，佛說念身有大果報，得眼、有目見第一義。	“Venerable friends, it is marvelous, it is very special how the World-honored One has explained the cultivation of mindfulness of the body, making much of it by thorough knowledge, thorough contemplation, thorough cultivation, and thoroughly guarding it, as something with which to be well endowed, to be practiced well with a unified mind. The Buddha has declared such mindfulness of the body to bring great fruits: the gaining of vision and the possession of the vision that sees the highest benefit.”
世尊！我等向共論如此事，以此事故，集坐講堂。」	World-honored One, this is the topic that we have been discussing. It is for this topic that we have been sitting together in the assembly hall.

世尊復告諸比丘曰：	The World-honored One said again to the monks,
「云何我說修習念身，分別廣布，得大果報？」	“How did I explain that the cultivation of mindfulness of the body, making much of it, will bring great fruits?”

時，諸比丘白世尊曰：	Then, the monks said to the World-honored One:
「世尊為法本，世尊為法主，法由世尊，惟願說之，我等聞已，得廣知義。」	The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-honored One. May he explain it! Having heard it, we will come to know its meaning fully.

佛便告曰：	The Buddha said,
「汝等諦聽，善思念之，我當為汝分別其義。	“Listen closely and pay proper attention! I shall explain its meaning to you.”
」時，諸比丘受教而聽。	Then the monks listened to receive instruction.

(1. Four postures)


佛言：「云何比丘修習念身？	The Buddha said: How does a monk cultivate mindfulness of the body?
比丘者，行則知行，住則知住，坐則知坐，臥則知臥，眠則知眠，寤則知寤，眠寤則知眠寤；如是比丘隨其身行，便知上如真。	When walking, a monk 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 falling asleep, he knows he is falling asleep; when waking up, he knows he is waking up; when falling asleep or waking up, he knows he is falling asleep or waking up.90

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.91

(2. S&S remembering and lucid-discerning)


「復次，比丘修習念身，比丘者正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣鉢，行住坐臥、眠寤語默皆正知之；如是比丘隨其身行便知上如真。	Again, a monk cultivates mindfulness of the body [as follows]. When going out and coming in, a monk clearly knows, contemplates, and discerns [this action] well; when bending or stretching, lowering or raising [any of his limbs], he does so with appropriate deportment; when wearing his outer robe and other robes and [carrying his] bowl, he does so properly; when walking, standing, sitting, lying down, falling asleep, waking up, speaking, and keeping silent—all [of these activities] he clearly knows.92
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

(3. Removing akusala thoughts, simile of carpenter)

(similar to MN 20 five similes)

「復次，比丘修習念身，比丘者生惡不善念，以善法念治斷滅止，猶木工師、木工弟子，彼持墨繩，用拼於木，則以利斧斫治令直。	Again, a monk cultivates mindfulness of the body [as follows]. When evil and unwholesome thoughts arise, a monk controls, abandons, eradicates, and stops them by recollecting wholesome states.93 It is just as a carpenter or a carpenter’s apprentice might apply an inked string to a piece of wood [to mark a straight line] and then trims the wood with a sharp adze to make it straight.94
如是比丘生惡不善念，以善法念治斷滅止。	In the same way, when evil unwholesome thoughts arise a monk controls, abandons, eradicates, and stops them by recollecting wholesome states.
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, 555b with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

「復次，比丘修習念身，比丘者齒齒相著，舌逼上齶，以心治心，治斷滅止。	Again, a monk cultivates mindfulness of the body [as follows]. With teeth clenched and tongue pressed against his palate, a monk uses [his own will-power] to control his mind, to control, abandon, eradicate, and stop [evil thoughts].
猶二力士捉一羸人，處處旋捉，自在打鍛，如是比丘齒齒相著，舌逼上齶，以心治心，治斷滅止。	It is just as two strong men might seize a weak man and, turning him this way and that, beat him up as they wish. In the same way, with teeth clenched and tongue pressed against his palate, a monk uses [his own will-power] to control his mind, to control, abandon, eradicate, and stop [evil thoughts].
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

(4. first 4 steps in 16 APS anapana, no simile unlike MN 10)


「復次，比丘修習念身，比丘者念入息即知念入息，念出息即知念出息，入息長即知入息長，出息長即知出息長，入息短即知入息短，出息短即知出息短。	Again, a monk cultivates mindfulness of the body [as follows]. A monk is mindful of breathing in and knows he is mindful of breathing in; he is mindful of breathing out and knows he is mindful of breathing out. When breathing in long, he knows he is breathing in long; when breathing out long, he knows he is breathing out long. When breathing in short, he knows he is breathing in short; when breathing out short, he knows he is breathing out short.
學一切身息入，學一切身息出，學止身行息入，學止口行息出。	He trains [in experiencing] the whole body when breathing in; he trains [in experiencing] the whole body when breathing out. He trains in calming bodily activities when breathing in; he trains in calming bodily activities when breathing out.95
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

(4 jhana similes like AN 5.28)

(5. first jhana simile)

「復次，比丘修習念身，比丘者，離生喜樂，漬身潤澤，普遍充滿於此身中，離生喜樂無處不遍。	Again, a monk cultivates mindfulness of the body [as follows]. A monk completely drenches and pervades his body with rapture and pleasure born of seclusion [experienced in the first absorption], so that there is no part within his body that is not pervaded by rapture and pleasure born of seclusion.96
猶工浴人器盛澡豆，水和成摶，水漬潤澤，普遍充滿無處不周。	It is just as when a bath attendant, having filled a vessel with bathing powder, mixes it with water and kneads it so that no part [of the powder] is not completely drenched and pervaded with water.
如是比丘離生喜樂，漬身潤澤，普遍充滿於此身中，離生喜樂無處不遍。	In the same way, a monk completely drenches and pervades his body with rapture and pleasure born of seclusion, so that no part within his body is not pervaded by rapture and pleasure born of seclusion.
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真，是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

(6. Second jhana simile)


「復次，比丘修習念身，比丘者定生喜樂，漬身潤澤，普遍充滿於此身中，定生喜樂無處不遍。	Again, a monk cultivates mindfulness of the body [as follows]. A monk completely drenches and pervades his body with rapture and pleasure born of concentration [experienced in the second absorption], so that there is no part within his body that is not pervaded by rapture and pleasure born of concentration.
猶如山泉，極淨澄清，充滿盈流，四方水來，無緣得入，即彼泉底，水自涌出，盈流於外，漬山潤澤，普遍充滿無處不周。	It is just like a mountain spring that is full and overflowing with clear, clean water; water coming from any of the four directions cannot enter it, with the springwater welling up from the bottom on its own, flowing out and flooding the surroundings, completely drenching and pervading every part of the mountain.
如是比丘定生喜樂，漬身潤澤，普遍充滿於此身中，定生喜樂無處不遍。	In the same way, a monk completely drenches and pervades his body with rapture and pleasure born of concentration, so that no part within his body is not pervaded by rapture and pleasure born of concentration.
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

(7. Third jhana simile)


「復次，比丘修習念身，比丘者無喜生樂，漬身潤澤，普遍充滿於此身中，無喜生樂無處不遍。	Again, a monk cultivates mindfulness of the body [as follows]. A monk completely drenches and pervades his body with pleasure born of the absence of rapture [experienced in the third absorption], so that there is no part within his body that is not pervaded by pleasure born of the absence of rapture.
猶青蓮華，紅、赤、白蓮，水生水長，在於水底，根莖華葉，悉漬潤澤，普遍充滿無處不周。	It is just like when a blue, red, or white lotus that is born in the water and has come to full growth in the water, remains submerged in water, with every part of its roots, stem, flower, and leaves completely drenched and pervaded [by water], with no part that is not pervaded by it.
如是比丘無喜生樂，漬身潤澤，普遍充滿於此身中，無喜生樂無處不遍。	In the same way, a monk completely drenches and pervades his body with pleasure born of the absence of rapture so that no part within his body is not pervaded by pleasure born of the absence of rapture.
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

(8. Fourth jhana simile)


「復次，比丘修習念身，比丘者於此身中，以清淨心意解遍滿成就遊，於此身中，以清淨心無處不遍。	Again, a monk cultivates mindfulness of the body [as follows]. A monk mentally resolves to dwell having accomplished a complete pervasion of his body with mental purity [experienced in the fourth absorption], so that there is no part within his body that is not pervaded by mental purity.
猶有一人，被七肘衣或八肘衣，從頭至足，於此身體無處不覆。	It is just as a person might cover himself from head to foot with a cloth measuring seven or eight cubits, so that every part of his body is covered.97
如是比丘於此身中，以清淨心意解遍滿成就遊，於此身中，以清淨心無處不遍。	In the same way, a monk completely pervades his body with mental purity [experienced in the fourth absorption], so that no part within his body is not pervaded by mental purity.
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

(9. ASND: perception of light for knowledge and vision, like 4ip and AN 6.29)


「復次，比丘修習念身，比丘者念光明想，善受善持，善意所念，如前後亦然，如後前亦然，如晝夜亦然，如夜晝亦然，如下上亦然，如上下亦然，如是不顛倒，心無有纏，修光明心，心終不為闇之所覆。	Again, a monk cultivates mindfulness of the body [as follows]. A monk is mindful of the perception of light ( ālokasaññā), properly taking hold of it, properly retaining it, and recollecting it properly with mindfulness, [so that he perceives that] what is behind is like what is in front, what is in front is like what is behind, night is like day, day is like night, what is above is like what is below, and what is below is like what is above. In this way he develops an undistorted and undefiled state of mind that is bright and clear, a state of mind totally unobscured by impediments.98
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilement from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

(10. Reflection of object that follows 4th jhana, like in AN 5.28)


「復次，比丘修習念身，比丘者觀相善受、善持、善意所念。	Again, a monk cultivates mindfulness of the body [as follows]. A monk properly grasps the reviewing sign,99 recollecting it properly with mindfulness.
猶如有人，坐觀臥人，臥觀坐人。	It is just as a person who is seated might contemplate another person who is lying down, or one who is lying down might contemplate another person who is seated.
如是比丘觀相善受、善持、善意所念。	In the same way, a monk properly grasps the reviewing sign, recollecting it properly with mindfulness.
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

(11. 31Asb body parts and simile)


「復次，比丘修習念身，比丘者此身隨住，隨其好惡，從頭至足，觀見種種不淨充滿，謂此身中有髮、毛、爪、齒、麁細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血、肪、髓、涎、膽、小便。	Again, a monk cultivates mindfulness of the body [as follows]. A monk contemplates this body from head to foot, according to its position and its attractive and repulsive [qualities], [seeing it] as full of various kinds of impurities, [reflecting:] “Within this body [of mine] there is head hair, body hair, nails, teeth, rough and smooth epidermis, skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large and small intestine, spleen, stomach, feces, brain and brain stem, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine.”
猶以器盛若干種子，有目之士，悉見分明，謂稻、粟種、大麥、小麥、大小麻豆、菘菁芥子。	It is just as a person endowed with eyesight, on seeing a container full of various seeds, can clearly distinguish them all, identifying [the vaious seeds] as rice seeds, millet seeds, barley, wheat, hemp seeds, sesame seeds, beans, turnip seeds, and mustard seeds.100
如是比丘此身隨住，隨其好惡，從頭至足，觀見種種不淨充滿，謂此身中有髮、毛、爪、齒、麁細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血肪、髓、涎、膽、小便。	In the same way, a monk contemplates this body from head to foot, according to its position and its attractive and repulsive [qualities], [seeing it] as full of various kinds of impurities, [reflecting:] “Within this body [of mine] there is head hair, body hair, nails, teeth, rough and smooth epidermis, skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large and small intestine, spleen, stomach, feces, brain and brain stem, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine.”
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

(12. 4 elements and butcher simile)


「復次，比丘修習念身，比丘者觀身諸界，我此身中有地界、水界、火界、風界、空界、識界。	Again, a monk cultivates mindfulness of the body [as follows]. A monk contemplates the body [as made up of] elements: “Within this body of mine there is the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element.”101
猶如屠兒殺牛，剝皮布於地上，分作六段。	It is just as a butcher, on having slaughtered and skinned a cow, might divide it into six parts and spread them on the ground [to sell them].
如是比丘觀身諸界，我此身中，地界、水界、火界、風界、空界、識界。	In the same way, a monk contemplates the body [as made up of ] elements: “Within this body of mine there is the earth element, the water element, 556b the fire element, the wind element, the space element, and the consciousness element.”
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

(13. 9 stages of corpse decay)


「復次，比丘修習念身，比丘者觀彼死屍，或一、二日，至六、七日，烏鵄所啄，犲狗所食，火燒埋地，悉腐爛壞，見已自比，今我此身亦復如是，俱有此法，終不得離。	Again, a monk cultivates mindfulness of the body [as follows]. A monk contemplates a corpse dead for one, or two, or up to six or seven days, that is being pecked at by crows, devoured by jackals and wolves, burned by fire, or buried in the earth,102 or [a corpse] that is completely rotten and decomposed. Seeing this, he compares himself to [the corpse]: “This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].”
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.




「復次，比丘修習念身，比丘者如本見息道骸骨青色，腐爛食半，骨鎖在地，見已自比，今我此身亦復如是，俱有此法，終不得離。	Again, a monk cultivates mindfulness of the body [as follows]. Just as he has previously seen [a corpse] in a charnel ground, a monk [recollects] a carcass of bluish color, decomposed and half eaten [by animals], with the bones lying on the ground still connected together. Seeing this, he compares himself to [the corpse]: “This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].”
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

「復次，比丘修習念身，比丘者如本見息道離皮肉血，唯筋相連，見已自比，今我此身亦復如是，俱有此法，終不得離。	Again, a monk cultivates mindfulness of the body [as follows]. Just as he has previously seen [a skeleton] in a charnel ground, a monk [recollects it] without skin, flesh, or blood, held together only by sinews. Seeing this, he compares himself to [the skeleton]: “This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].”
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

「復次，比丘修習念身，比丘者如本見息道骨節解散，散在諸方，足骨、膊骨、髀骨、臗骨、脊骨、肩骨、頸骨、髑髏骨，各在異處，見已自比，今我此身亦復如是，俱有此法，終不得離。	Again, a monk cultivates mindfulness of the body [as follows]. Just as he has previously seen [bones] in a charnel ground, a monk [recollects] disconnected bones scattered in all directions: foot bones, shin bones, thigh bones, a hip bone, vertebrae, shoulder bones, neck bones, a skull, all in different places. Seeing this, he compares his own body to [the bones]: “This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].”
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

「復次，比丘修習念身，比丘者如本見息道骨白如螺，青猶鴿色，赤若血塗，腐壞碎末，見已自比，今我此身亦復如是，俱有此法，終不得離。	Again, a monk cultivates mindfulness of the body [as follows]. Just as he has previously seen [bones] in a charnel ground, a monk [recollects] bones that are white like shells, or bluish like the color of a pigeon, or red as if smeared with blood, rotting and decomposing, crumbling into dust. Seeing this, he compares his own body to [the bones]: “This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].”
如是比丘隨其身行，便知上如真。	In this way a monk, however he acts with his body, he knows it as [described] above, as it really is.
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。	In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is.
是謂比丘修習念身。	This is how a monk cultivates mindfulness of the body.

(What are the benefits from doing body-immersed-remembering?)


「若有如是修習念身、如是廣布者，彼諸善法盡在其中，謂道品法也。	If mindfulness of the body is cultivated like this, made much of like this, then all wholesome states—that is, states that pertain to awakening ( bodhipakkhiya)—are comprised in it. Whatever state of mind he has resolved [to attain] reaches completion.
若彼有心意解遍滿，猶如大海，彼諸小河盡在海中。	It is comparable to the great ocean: all small rivers are ultimately contained in the ocean.
若有如是修習念身、如是廣布者，彼諸善法盡在其中，謂道品法也。	If mindfulness of the body is cultivated like this, made much of it like this, then all wholesome states are comprised in it, that is, the states that pertain to awakening.

「若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。	If there are renunciants and brahmins who have not properly established mindfulness of the body, who dwell with a narrow mind, then Māra, the Evil One, on seeking an opportunity with them, will certainly get it.
所以者何？	Why is that?
彼沙門、梵志空無念身故，猶如有瓶，中空無水，正安著地，若人持水來瀉瓶中，於比丘意云何？	Because those renunciants and brahmins lack mindfulness of the body. 103 It is just as if there is an empty waterpot placed firmly upright on the ground, and someone brings water and pours it into the pot.
彼瓶如是當受水不？」	What do you think, monks: under these circumstances, would the pot accommodate the water?

比丘答曰：「受也。	The monks replied:
世尊！所以者何？	World-honored One, it would accommodate it. Why is that?
彼空無水，正安著地，是故必受。」	Because [the pot] is empty, without water, and standing firmly upright on the ground, it will certainly accommodate [the water].
	[The Buddha said:]
「如是若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。	In the same way, if there are renunciants and brahmins who have not properly established mindfulness of the body, who dwell with a narrow mind, then Māra, the Evil One, in seeking an opportunity with them, will certainly get it.
所以者何？	Why is that?
彼沙門、梵志空無念身故。	Because those renunciants and brahmins lack mindfulness of the body.
若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。	If there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it.
所以者何？	Why is that?
彼沙門、梵志不空有念身故，猶如有瓶，水滿其中，正安著地，若人持水來瀉瓶中，於比丘意云何？	Because those renunciants and brahmins do not lack mindfulness of the body. It is just as if there were a water pot full of water, placed firmly upright on the ground, and someone brings water and pours it into the pot. What do you think, monks, under these circumstances,
彼瓶如是復受水不？」	would the pot accommodate [more] water?

比丘答曰：「不也。	The monks replied:
世尊！所以者何？	World-honored One, it would not. Why is that?
彼瓶水滿，正安著地，是故不受。」	Because [the pot] is [already] full of water, standing firmly upright on the ground, so it will certainly not accommodate [any more water].
	[The Buddha said:]
「如是若有沙門、梵志，有正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。	In the same way, if there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it.
所以者何？	Why is that?
彼沙門、梵志不空有念身故。	Because those renunciants and brahmins do not lack mindfulness of the body.
若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。	If there are renunciants and brahmins who have not properly established mindfulness of the body, who dwell with a narrow mind, then Māra, the Evil One, on seeking an opportunity with them, will certainly get it.
所以者何？	Why is that?
彼沙門、梵志空無念身故，猶如力士，以大重石擲淖泥中，於比丘意云何？泥為受不？」	Because those renunciants and brahmins lack mindfulness of the body. It is just as if a strong man were to throw a big heavy stone at a mass of wet mud. What do you think, monks, would [the stone] penetrate the mud?

比丘答曰：「受也。	The monks replied:
世尊！所以者何？	[The stone] would penetrated [the mud], World-honored One. Why is that?
泥淖石重，是故必受。」	The mud is wet and the stone is heavy; therefore [the stone] will certainly penetrated [the mud].
	[The Buddha said:]
「如是若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。	In the same way, if there are renunciants and brahmins who have not properly established mindfulness of the body, who dwell with a narrow mind, then Māra, the Evil One, on seeking an opportunity with them, will certainly get it.
所以者何？	Why is that?
彼沙門、梵志空無念身故。	Because those renunciants and brahmins lack mindfulness of the body.
若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。	If there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it.
所以者何？	Why is that?
彼沙門、梵志不空有念身故，猶如力士，以輕毛毱擲平戶扇，於比丘意云何？	Because those renunciants and brahmins do not lack mindfulness of the body. It is just as if a strong man were to throw a light ball made of hair at a straight door. What do you think, monks,
彼為受不？」	would [the ball of hair] penetrate [the door]?

比丘答曰：「不也。	The monks replied:
世尊！所以者何？	The [ball of hair] would not penetrate [the door], World-honored One. Why is that?
毛毱輕闡，戶扇平立，是故不受。」	The ball made of hair is light and malleable, while the door is standing straight,104 therefore [the ball of hair] will certainly not penetrate [the door].
	[The Buddha said:]
「如是若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。	In the same way, if there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it.
所以者何？	Why is that?
彼沙門、梵志不空有念身故。	Because those renunciants and brahmins do not lack mindfulness of the body.
若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。	If there are renunciants and brahmins who have not properly established mindfulness of the body, who dwell with a narrow mind, then Māra the Evil One, on seeking an opportunity with them, will certainly get it.
所以者何？	Why is that?
彼沙門、梵志空無念身故，猶人求火，以槁木為母，以燥鑽鑽，於比丘意云何？	Because those renunciants and brahmins lack mindfulness of the body. It is just as if someone who needed to make a fire used a piece of dry wood as a base and to drill it with a dry drill. What do you think, monks,
彼人如是，為得火不？」	would that person get fire in this way?

比丘答曰：「得也。	The monks replied,
世尊！所以者何？	“He would get [fire], World-honored One. Why is that?
彼以燥鑽鑽於槁木，是故必得。」	Because he uses a dry drill to drill that dry wood base, he will certainly get [fire].”
	[The Buddha said:]
「如是若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。	In the same way, if there are renunciants and brahmins who have not properly established mindfulness of the body, who dwell with a narrow mind, then Māra the Evil One, on seeking an opportunity with them, will certainly get it.
所以者何？	Why is that?
彼沙門、梵志空無念身故。	Because those renunciants and brahmins lack mindfulness of the body.
若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。	If there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it.
所以者何？	Why is that?
彼沙門、梵志不空有念身故，猶人求火，以濕木為母，以濕鑽鑽，於比丘意云何？	Because those renunciants and brahmins do not lack mindfulness of the body. It is just as if someone needing fire used moist wood as a base and drilled it with a moist drill.
彼人如是，為得火不？」	What do you think, monks, would that person get fire in this way?

比丘答曰：「不也。	The monks replied,
世尊！所以者何？	“He will not get [fire], World-honored One. Why is that?
彼以濕鑽鑽於濕木，是故不得。」	Because he used a moist drill to drill moist wood, he will not get [fire].”
	[The Buddha said:]
「如是若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。	In the same way, if there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it.
所以者何？	Why is that?
彼沙門、梵志不空有念身故。」	Because those renunciants and brahmins do not lack mindfulness of the body.105

(18 benefits of kgs})


「如是修習念身、如是廣布者，當知有十八德。	Cultivating mindfulness of the body like this, making much of it like this, should be understood to bring eighteen benefits.106
云何十八？	What are the eighteen?
比丘者，能忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦能忍之，身遇諸疾，極為苦痛，至命欲絕，諸不可樂，皆能堪耐，如是修習念身，如是廣布者，是謂第一德。	A monk is able to bear hunger and thirst, cold and heat, mosquitoes, gadflies, flies, fleas, being assailed by wind and sun, being verbally abused, and being beaten with sticks—he is able to endure [all of this]. [Even if] his body suffers disease causing such extreme pain that his life is coming to an end—whatever is unpleasant, he is able to endure it all. This is reckoned the first benefit of cultivating mindfulness of the body like this, making much of it like this.

「復次，比丘堪耐不樂，若生不樂，心終不著，如是修習念身、如是廣布者，是謂第二德。	Again, a monk is able to tolerate discontent; if discontent arises his mind does not become stuck in it. This is reckoned the second benefit of cultivating mindfulness of the body like this, making much of it like this.

「復次，比丘堪耐恐怖，若生恐怖，心終不著，如是修習念身、如是廣布者，是謂第三德。	Again, a monk is able to tolerate fear; if fear arises his mind does not become stuck in it. This is reckoned the third benefit of cultivating mindfulness of the body like this, making much of it like this.

「復次，比丘生三惡念欲念、恚念、害念，若生三惡念，心終不著，如是修習念身、如是廣布者，是謂第四、五、六、七德。	Again, in a monk the three [kinds of] unwholesome thoughts may arise—thoughts of desire, thoughts of anger, and thoughts of harming. If these three [kinds of] unwholesome thoughts arise, his mind does not become stuck in them. This is reckoned the fourth benefit of cultivating mindfulness of the body like this, making much of it like this.107

「復次，比丘離欲、離惡不善之法，至得第四禪成就遊，如是修習念身、如是廣布者，是謂第八德。	Again a monk, secluded from sensual desires, secluded from evil and unwholesome states, . . . up to dwells having attained the fourth absorption. This is reckoned the fifth, . . . up to the eighth benefit of cultivating mindfulness of the body like this, making much of it like this.108

「復次，比丘三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間一往來已而得苦際，如是修習念身、如是廣布者，是謂第九德。	Again, a monk, through the elimination of three fetters, attains stream-entry. He will not fall into evil conditions and is assured of progress toward full awakening within at most seven more existences. Having gone through seven more existences [at most] in the heavenly or human realms,109 he will attain the end of dukkha. This is reckoned the ninth benefit of cultivating mindfulness of the body like this, making much of it like this.

「復次，比丘三結已盡，婬怒癡薄，得一往來天上人間，一往來已而得苦際，如是修習念身、如是廣布者，是謂第十德。	Again, a monk who has eliminated the three fetters reduces sensual passion, anger, and ignorance, and attains once-returning. Having passed through one more existence in a heavenly or human realm, he will attain the end of dukkha. This is reckoned the tenth benefit of cultivating mindfulness of the body like this, making much of it like this.

「復次，比丘五下分結盡，生於彼間，便般涅槃，得不退法，不還此世，如是修習念身、如是廣布者，是謂第十一德。	Again, a monk who has eliminated the five lower fetters will be reborn in another realm and there attain final nirvana, having attained the condition of nonreturning, not coming back to this world. This is reckoned the eleventh benefit of cultivating mindfulness of the body like this, making much of it like this.

「復次，比丘若有息解脫，離色得無色，如其像定身作證成就遊，而以慧觀知漏、斷漏，如是修習念身、如是廣布者，是謂第十二、十三、十四、十五、十六、十七德。	Again, a monk attains the peaceful liberations that transcend form, having attained the formless, and with the appropriate concentration dwells having directly realized them. This is reckoned the twelfth benefit of cultivating mindfulness of the body like this,110 making much of it like this.

「復次，比丘如意足、天耳、他心智、宿命智、生死智，諸漏已盡，得無漏心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。	Again, a monk acquires the supernormal powers, the divine ear, the knowledge of others’ minds, the knowledge of former lives, and the knowledge of the birth and death [of beings]. [These are reckoned the thirteenth, fourteenth, fifteenth, sixteenth, and seventeenth benefits.] [Again, a monk,] by employing wisdom and insight, understands the taints and eradicates them. Through having eradicated all the taints, he attains the taintless liberation of the mind and liberation by wisdom, knowing and realizing it by himself here and now; and he dwells having personally realized, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence!”
如是修習念身、如是廣布者，是謂第十八德。	This is reckoned the eighteenth benefit of cultivating mindfulness of the body like this, making much of it like this.
如是修習念身、如是廣布者，當知有此十八功德。」	Cultivating mindfulness of the body like this, making much of it like this, should be understood to bring these eighteen benefits.

佛說如是。	Thus spoke the Buddha.
彼諸比丘聞佛所說，歡喜奉行。	Having heard what the Buddha said, the monks were delighted and received it respectfully.

念身經第十竟（四千二百二十五字）	Mind the Body Sutra tenth (4,225 words)

十八德內關六七八并十三至十七者，應在第五、第十八德內也。	The eighteenth virtues of the six, seven, eight and thirteen to seventeenth ones should be in the fifth and eighteenth virtues.
南本結在第四、第十二中，理猶難曉。	Nanbenjie In the fourth and twelfth, the reason is still hard to understand.

with Dr. Chu’s samadhi refrain

MA 81 || MN 119 Kāya-gatā-sati

Madhyamāgama中阿含經
Chapter 7長壽王品
81.（八一）念身經	(derived from BDK 2020)
中阿含經卷第二十	Chinese and Arab Scriptures 20th
東晉罽賓三藏瞿曇僧伽提婆譯	Translated from the Eastern Jin Dynasty
我聞如是：	I smell like this:
一時，佛遊鴦祇國中，與大比丘眾俱，往詣阿惒那揵尼住處。	Suddenly, the Buddha traveled to the middle of the country, together with the big bhikkhus, and went to the residence of the 诣阿惒那揵尼.
爾時，世尊過夜平旦，著衣持鉢，入阿惒那而行乞食。食訖，中後收舉衣鉢，澡洗手足，以尼師檀著於肩上，往詣一林，入彼林中，至一樹下，敷尼師檀，結跏趺坐。	At that time, Shizun passed Ye Pingdan, dressed in clothes and bowls, and begged for food. After eating, lift the mantle in the middle and back, wash the hands and feet, and take Nishin Tan on his shoulders, head to the forest, and enter the forest, under a tree, apply Nishin Tan, and sit on the scab.
爾時，眾多比丘於中食後，集坐講堂，共論此事。「諸賢！世尊甚奇！甚特！修習念身，分別廣布，極知極觀，極修習，極護治，善具善行，在一心中，佛說念身有大果報，得眼、有目見第一義。」	In the meantime, many bhikkhus ate in the middle, and then sat in the lecture hall to discuss the matter. "Zhuxian! The world respect is very strange! Shite! Practice the mind and body, spread widely, know the insight, practice, protect, and have good deeds. In one mind, the Buddha said that there is great reward for mindfulness, See the first meaning. "
爾時，世尊在於宴坐，以淨天耳出過於人，聞諸比丘於中食後，集坐講堂，共論此事。「諸賢！世尊甚奇！甚特！修習念身，分別廣布，極知極觀，極修習，極護治，善具善行，在一心中，佛說念身有大果報，得眼、有目見第一義。」世尊聞已，則於晡時從宴坐起，往詣講堂比丘眾前，敷座而坐。	In the meantime, Shizun is sitting at a feast, using Jingtian ears to be too human, and after listening to the priests in the middle, he sits in the lecture hall and discusses the matter. "Zhuxian! The world respect is very strange! Shite! Practice the mind and body, spread widely, know the insight, practice, protect, and have good deeds. In one mind, the Buddha said that there is great retribution for mind and body. Seeing the first meaning. "Shizun heard that he had sat up from the feast at the time and went to the Qiu Lecture Hall and sat down.
爾時世尊告諸比丘：「汝等向共論何事耶？以何事故集坐講堂？」	Then Shizun told all bhikkhus, "What are you talking about? Why are you sitting in the lecture hall?"
時，諸比丘白曰：「世尊！我等諸比丘於中食後，集坐講堂，共論此事。諸賢！世尊甚奇！甚特！修習念身，分別廣布，極知極觀，極修習，極護治，善具善行，在一心中，佛說念身有大果報，得眼、有目見第一義。世尊！我等向共論如此事，以此事故，集坐講堂。」	At that time, the bhikkhus said, "Shizun! I waited for the bhikkhus to eat in the middle of the eclipse, and then settled in the lecture hall to discuss this matter. Zhuxian! The world is very strange! Shite! Extreme practice, extreme protection, good deeds, and in one heart, the Buddha said that there is great retribution in his body, and he has eyes and eyes to see the first righteousness. Shizun! I ’ll discuss this with you, so I ’ll gather together. Lecture hall. "
世尊復告諸比丘曰：「云何我說修習念身，分別廣布，得大果報？」	Shizun replied to Zhubqiu and said, "Yun He, I said that when we practice and nurture our bodies, they spread widely, and we get great results?"
時，諸比丘白世尊曰：「世尊為法本，世尊為法主，法由世尊，惟願說之，我等聞已，得廣知義。」	At the time, the bhikkhus said: "The world is the law, the world is the master of the law, the law is the world, but I wish to say that I have already heard about it and gained wide knowledge."
佛便告曰：「汝等諦聽，善思念之，我當為汝分別其義。」時，諸比丘受教而聽。	The Buddha then said, "You wait for me to listen, and think of it well. I should separate the meaning for you."

(1. Four postures)


佛言：「云何比丘修習念身？比丘者，行則知行，住則知住，坐則知坐，臥則知臥，眠則知眠，寤則知寤，眠寤則知眠寤；如是比丘隨其身行，便知上如真。	The Buddha said: "Yun He Bhiqiu practice mind and body? Those who are bhikkhu know what they do, if they live, they know how to sit, if they lie, they know how to sleep, if they sleep, they know how to sleep, if they know how to sleep. If Bhikkhu follows him, he knows the truth.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

(2. S&S remembering and lucid-discerning)


「復次，比丘修習念身，比丘者正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣鉢，行住坐臥、眠寤語默皆正知之；如是比丘隨其身行便知上如真。	"Second time, Bhikkhu practiced mindfulness, Bhikkhus were right to come in and out, and had a good view of their differences. They flexed, stretched, looked down, and practiced the sangha pear and the clothes. They sat, lay, and slept silently. As he walks, he knows the truth.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

(3. Removing akusala thoughts, simile of carpenter)

(similar to MN 20 five similes)

「復次，比丘修習念身，比丘者生惡不善念，以善法念治斷滅止，猶木工師、木工弟子，彼持墨繩，用拼於木，則以利斧斫治令直。如是比丘生惡不善念，以善法念治斷滅止。如是比丘隨其身行，便知上如真。

"Second time, the bhikkhus practice their minds, and the bhikkhus are born with evil and bad thoughts, and use the good law to administer the cessation. The woodworker and the woodworker disciples, who hold the ink rope and use the wood to fight, use the axe to rule. Straight. If Bhikkhu has evil and bad thoughts, he will use the good method to break through the cessation. If Bhikkhu follows him, he will know the truth.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

「復次，比丘修習念身，比丘者齒齒相著，舌逼上齶，以心治心，治斷滅止。猶二力士捉一羸人，處處旋捉，自在打鍛，如是比丘齒齒相著，舌逼上齶，以心治心，治斷滅止。如是比丘隨其身行，便知上如真。	"Futong, Bhikkhu practiced mindfulness, the Bhikkhus had their teeth facing each other, their tongues pressed against their hearts, and their minds ruled their hearts, and their cessation ceased. Ulysses captured a bunch of people, turned them around, and wrought freely, like Bhikkhu The teeth are against each other, the tongue is forced to swell, and the heart is ruled by the heart, and the rule is broken. If the bhikkhu follows him, he will know the truth

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

(4. first 4 steps in 16 APS anapana, no simile unlike MN 10)

「復次，比丘修習念身，比丘者念入息即知念入息，念出息即知念出息，入息長即知入息長，出息長即知出息長，入息短即知入息短，出息短即知出息短。學一切身息入，學一切身息出，學止身行息入，學止口行息出。如是比丘隨其身行，便知上如真。

"A second time, Bhikkhu practiced mindfulness, and Bhikkhu people read their income, they know their income, they read their income, they know their income, they have a long income, they know their income, they have a long income, they have a short income, they have a short income, If you have a short life, you will know that you have a short life. If you learn everything, you will learn everything, you will learn everything, you will learn to live, you will learn to live, and you will learn.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

(4 jhana similes like AN 5.28)

(5. first jhana simile)

「復次，比丘修習念身，比丘者，離生喜樂，漬身潤澤，普遍充滿於此身中，離生喜樂無處不遍。猶工浴人器盛澡豆，水和成摶，水漬潤澤，普遍充滿無處不周。如是比丘離生喜樂，漬身潤澤，普遍充滿於此身中，離生喜樂無處不遍。如是比丘隨其身行，便知上如真。

"Second time, the bhikkhu practice mind and body, the bhikkhus are happy and free, and are full of this body. The joy of life is everywhere. Yumang baths and utensils are filled with water, water and ingredients, water The moisturizing stain is generally full of ubiquitous weeks. If the bhikkhu is joyful, the body is moisturizing, and it is generally full of life. The joy of liberty is everywhere. If bhikkhu follows his life, he will know it as true.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

(6. Second jhana simile)

「復次，比丘修習念身，比丘者定生喜樂，漬身潤澤，普遍充滿於此身中，定生喜樂無處不遍。猶如山泉，極淨澄清，充滿盈流，四方水來，無緣得入，即彼泉底，水自涌出，盈流於外，漬山潤澤，普遍充滿無處不周。如是比丘定生喜樂，漬身潤澤，普遍充滿於此身中，定生喜樂無處不遍。如是比丘隨其身行，便知上如真。

"A second time, the bhikkhus practice their minds, and the bhikkhus are happy and settled. They are full of body, and they are full of joy. The happiness of settling is everywhere. It is like a mountain spring, very clear and clear, full of currents, and water from all directions. The gain is that at the bottom of the spring, the water spews out and flows out. The mountains are moist, and they are generally full of everywhere. If you are more happy than Qiu Dingsheng, the body is full of moisture, and you are everywhere. No. If Bhikkhu follows him, he will know it as true.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

(7. Third jhana simile)


「復次，比丘修習念身，比丘者	“Again, monks, {a monk} practices body-immersed-mindfulness like this:

(implicit 3rd jhana body work, labeled ‘samadhi’ later in refrain)


無喜生樂，	without rapture (pīti) with pleasure (sukha),
漬身潤澤，	[pleasure] saturates [his] body, nourishing and permeating it.
普遍充滿於此身中，	so that there is no part within his body that is not pervaded
無喜生樂無處不遍。	by pleasure born of the absence of rapture.

(3rd jhana simile of lotus pond)


猶青蓮華，紅、赤、白蓮，	“It is just as a blue, red, or white lotus,
水生水長，在於水底，	being born in the water and having come to growth in the water, remains submerged in water,
根莖華葉，悉漬潤澤，	with every part of its roots, stem, flower, and leaves completely drenched and pervaded [by water],
普遍充滿無處不周。	so that there is no part that is not pervaded by it.

(repeat implicit 3rd jhana body work)


如是比丘	“In the same way a monk
無喜生樂，	without rapture (pīti) with pleasure (sukha),
漬身潤澤，	completely drenches and pervades his body with pleasure born of the absence of rapture [experienced in the third absorption],
普遍充滿於此身中，	so that there is no part within his body that is not pervaded
無喜生樂無處不遍。	by pleasure born of the absence of rapture.

如是比丘隨其身行，便知上如真。	if a monk practices this way he realizes truth

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

(8. Fourth jhana simile)

「復次，比丘修習念身，比丘者於此身中，以清淨心意解遍滿成就遊，於此身中，以清淨心無處不遍。猶有一人，被七肘衣或八肘衣，從頭至足，於此身體無處不覆。如是比丘於此身中，以清淨心意解遍滿成就遊，於此身中，以清淨心無處不遍。如是比丘隨其身行，便知上如真。

"Second time, Bhikkhu practiced mindfulness. In this body, the bhikkhus were filled with a pure mind to understand the full achievement tour, and in this body, the clean heart was everywhere. There was still one person who was covered by seven elbow clothes or eight elbow clothes. From head to toe, there is nowhere to cover the body. If Bhikkhu is in this body, he is explained with a pure mind, and he is full of achievements, and in this body, he is everywhere with a clean heart. If Bhikkhu follows him, he will Knowledge is true.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

(9. ASND: perception of light for knowledge and vision, like 4ip and AN 6.29)

「復次，比丘修習念身，比丘者念光明想，善受善持，善意所念，如前後亦然，如後前亦然，如晝夜亦然，如夜晝亦然，如下上亦然，如上下亦然，如是不顛倒，心無有纏，修光明心，心終不為闇之所覆。如是比丘隨其身行，便知上如真。

"Second time, Bhikkhu practice mindfulness, Bhikkhu thinks brightly, is well-being, holds, and thinks in kindness, as before and after, as well as before and after, as well as day and night, as well as night and day. Of course, it is the same as up and down, if it is not upside down, there is no entanglement in the heart, repairing the light and bright heart, and the heart is not covered by the darkness. If Pichu walks with him, he knows the truth.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

(10. Reflection of object that follows 4th jhana, like in AN 5.28)

「復次，比丘修習念身，比丘者觀相善受、善持、善意所念。猶如有人，坐觀臥人，臥觀坐人。如是比丘觀相善受、善持、善意所念。如是比丘隨其身行，便知上如真。

"A second time, Bhikkhu practiced the body, and the Bhikkhu views were well-accepted, kind-hearted, and kind-hearted. As if there were people, sit and watch and lie down. If Bhikkhu follows him, he knows it as true.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

(11. 31Asb body parts and simile)

「復次，比丘修習念身，比丘者此身隨住，隨其好惡，從頭至足，觀見種種不淨充滿，謂此身中有髮、毛、爪、齒、麁細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血、肪、髓、涎、膽、小便。猶以器盛若干種子，有目之士，悉見分明，謂稻、粟種、大麥、小麥、大小麻豆、菘菁芥子。如是比丘此身隨住，隨其好惡，從頭至足，觀見種種不淨充滿，謂此身中有髮、毛、爪、齒、麁細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血肪、髓、涎、膽、小便。

"Frequently, Bhikkhu practiced mindfulness, and the Bhikkhus lived here, following their likes and dislikes. From head to toe, they saw all kinds of impure and full, saying that in this body there are hair, hair, claws, teeth, thin skin, skin. , Meat, tendons, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, feces, brain and brain roots, tears, sweat, snot, saliva, pus, blood, fat, pith, saliva, gall , Urinate. I still use a device to hold a few seeds, and there are people who can see it clearly, that is, rice, millet, barley, wheat, big and small beans, scallion mustard. If you live here, you like it, and you like it, from beginning to end The foot is full of impureness, which means that there are hair, hair, claws, teeth, thin skin, skin, meat, tendons, bones, heart, kidney, liver, lungs, large intestine, small intestine, spleen, stomach , Dung, brain and brain roots, tears, sweat, tears, saliva, pus, blood fat, pith, salivation, gallbladder, urination. If Pichu walks with him, he will know it as true.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

(12. 4 elements and butcher simile)

「復次，比丘修習念身，比丘者觀身諸界，我此身中有地界、水界、火界、風界、空界、識界。猶如屠兒殺牛，剝皮布於地上，分作六段。如是比丘觀身諸界，我此身中，地界、水界、火界、風界、空界、識界。如是比丘隨其身行，便知上如真。

"Futong, Bhikkhu practiced mindfulness, and Bhikkhu practitioners watched the realms. I have land, water, fire, wind, air, and consciousness. It ’s like slaughtering a cow and peeling it on the ground. It is divided into six sections. If it is Bhikkhu who observes the realms of the body, in my body, the land, water, fire, wind, air, and consciousness. If Bhikkhu follows him, he knows the truth.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

(13. 9 stages of corpse decay)

「復次，比丘修習念身，比丘者觀彼死屍，或一、二日，至六、七日，烏鵄所啄，犲狗所食，火燒埋地，悉腐爛壞，見已自比，今我此身亦復如是，俱有此法，終不得離。如是比丘隨其身行，便知上如真。

"Second time, Bhikkhu practiced mindfulness, and Bhikkhu looked at his dead body, or one, two, and six to seven days, the puppets were eaten by the owls, eaten by the dogs, and buried by fire. This is how I am today, and I have this method, and I ca n’t leave. If Bhikkhu follows him, then he will know what it is.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."



「復次，比丘修習念身，比丘者如本見息道骸骨青色，腐爛食半，骨鎖在地，見已自比，今我此身亦復如是，俱有此法，終不得離。如是比丘隨其身行，便知上如真。	"Following, Bhikkhu practiced his mind and body, the Bhikkhus saw the skeletal bones as blue, rotten and half eaten, and the bones were locked in the ground. Seeing that they have been compared to each other today, I have this method, and I must not leave. If Qiu Qiu walks with him, he knows the truth is true.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

「復次，比丘修習念身，比丘者如本見息道離皮肉血，唯筋相連，見已自比，今我此身亦復如是，俱有此法，終不得離。如是比丘隨其身行，便知上如真。	"Complicated times, Bhikkhu practiced mindfulness, and the Bhikkhus saw that the body was separated from the flesh and blood, but the muscles are connected. Seeing that they have been compared, this is also true of my body. This is the same method, and I must not leave. He knows the truth as he walks.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."
「復次，比丘修習念身，比丘者如本見息道骨節解散，散在諸方，足骨、膊骨、髀骨、臗骨、脊骨、肩骨、頸骨、髑髏骨，各在異處，見已自比，今我此身亦復如是，俱有此法，終不得離。如是比丘隨其身行，便知上如真。	"A second time, the bhikkhus practiced their minds, and the bhikkhus saw the dissolution of the osteoarticular joints, scattered in all directions, the foot bones, shoulder bones, cheekbones, cheekbones, spine, shoulder bones, neck bones, and skull bones, each at a different place. Seeing that I have already compared myself, I am here again as I am now, and I have this method, and I ca n’t leave. If Pichu walks with him, I will know that it is true.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

「復次，比丘修習念身，比丘者如本見息道骨白如螺，青猶鴿色，赤若血塗，腐壞碎末，見已自比，今我此身亦復如是，俱有此法，終不得離。如是比丘隨其身行，便知上如真。	"Multiple times, Bhikkhu practises mindfulness, and Bhikkhus see their bones and snails as if they were here, green and dove-colored, red-blooded and blood-stained, decayed and broken, seeing that they have been compared. With this method, you must not leave. If Bhikkhu follows him, he will know it as true.

(refrain: exercise is to be done with samādhi of 4 jhānas quality)


彼若如是在遠離獨住，	"If he abides in seclusion by himself in such a manner--
心無放逸，	his mind doesn't give in to heedlessness (pamāda),
修行精勤，	and he assiduously (a-p-pamāda 🐘🐾‍) cultivates it;
斷心諸患而得定心，	he eradicates all the defects of the mind (5niv⛅) so that he attains a composed/samādhi mind--
得定心已，	having attained samādhi mind,
則知上如真。	then he would be able to know as it is the aforementioned [念身 exercise].
是謂比丘修習念身。	This is called a bhikshu practicing the remembrance (sati) of the body."

(What are the benefits from doing body-immersed-remembering?)

「若有如是修習念身、如是廣布者，彼諸善法盡在其中，謂道品法也。若彼有心意解遍滿，猶如大海，彼諸小河盡在海中。若有如是修習念身、如是廣布者，彼諸善法盡在其中，謂道品法也。	"If there is practice of mind and body, as if it is a spreader, all the good methods are in it, which is called the moral method. If he is full of intentions, like the sea, all the small rivers are in the sea. If so If you practice mindfulness, if you are a broad cloth maker, you have all the good ways in it, which means that the Taoism is also good.
「若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。所以者何？彼沙門、梵志空無念身故，猶如有瓶，中空無水，正安著地，若人持水來瀉瓶中，於比丘意云何？彼瓶如是當受水不？」	If there are those who have Shamen, Fanzhi who is not standing upright, and who are paralyzed, they will be able to get the help for Mobo Xun. So who is it? Peshamen and Fanzhi have no thoughts of death, like a bottle, It ’s hollow, without water, and is resting on the ground. If a person holds water to pour out of a bottle, what is Yubi Qiu Yiyun? Should n’t his bottle receive water?
比丘答曰：「受也。世尊！所以者何？彼空無水，正安著地，是故必受。」	Bhikkhu replied: "Receiving also. World Respect! So who is it? He is empty and is resting on the ground, so he must suffer."
「如是若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。所以者何？彼沙門、梵志空無念身故。若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。所以者何？彼沙門、梵志不空有念身故，猶如有瓶，水滿其中，正安著地，若人持水來瀉瓶中，於比丘意云何？彼瓶如是復受水不？」	If there are those who have a monk, Fan Zhi is not standing upright, and who is paralyzed by the parade, he will be able to get it for the sake of the magic wave. So who is it? Peshamn and Fan Zhi are unconscious. If there is a monk , Fan Zhi is standing upright, marching without measure, he is the one who is willing to serve the magic wave, and will never get it. So who is it? Bi Shamen and Fan Zhi have no time to die, like a bottle full of water. , Is settling on the ground, if a person holds water to pour out of a bottle, what is the meaning of Yu Pichu? Will his bottle receive water again?
比丘答曰：「不也。世尊！所以者何？彼瓶水滿，正安著地，是故不受。」	Biao Qiu replied, "No, too. World Supreme! So who is it? He is full of water and is landing on the ground, so he is not affected."
「如是若有沙門、梵志，有正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。所以者何？彼沙門、梵志不空有念身故。若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。所以者何？彼沙門、梵志空無念身故，猶如力士，以大重石擲淖泥中，於比丘意云何？泥為受不？」	If there are Shamen and Brahma, there are those who stand up for mindfulness and march without mind, who will serve for the magic wave and will not be able to get it. So who is it? Pishamen and Brahma are not free to die. If there is a person who is not upright in mind, or who is paralyzed by the San Zhi and Fan Zhi, he will be able to get it for the sake of the magic wave. So who is it? In the heavy stone throwing mud, what is the meaning of Yu Pichu? Mud is unbearable?
比丘答曰：「受也。世尊！所以者何？泥淖石重，是故必受。」	Bhikkhu replied, "Receiving also. World Respect! So who is it? Mud stone is heavy, so it must be received."
「如是若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。所以者何？彼沙門、梵志空無念身故。若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。所以者何？彼沙門、梵志不空有念身故，猶如力士，以輕毛毱擲平戶扇，於比丘意云何？彼為受不？」	If there are those who are in the door, if Fanzhi is not standing upright, or if he is paralyzed, he will be able to get it for the sake of the magic wave. So who is it? Pisamen and Fanzhi are dead. If there is a door 1. Fan Zhi is standing upright, and he who is paralysing the unfocused heart, who is in the service of the magic wave, will not be able to get it. So who is it? Peshamen and Fan Zhi have no intention to die, just like a force, with light hair. Throwing a Hirado fan, what is Yu Bi Qiu Yiyun? Can he bear it?
比丘答曰：「不也。世尊！所以者何？毛毱輕闡，戶扇平立，是故不受。」	Bhikkhu replied, "No, too. World respect! What is the reason? Mao Mao explained lightly, the household fan stands upright, so it is not affected."
「如是若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。所以者何？彼沙門、梵志不空有念身故。若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。所以者何？彼沙門、梵志空無念身故，猶人求火，以槁木為母，以燥鑽鑽，於比丘意云何？彼人如是，為得火不？」	If there is Shamen, Fanzhi is standing up for mindfulness, and the procession is immense, he will not be able to obtain it for the sake of the magic wave. What is the reason for this? There are those who are Shamen and Fanzhi who do not stand upright, and who are paralyzed. They will be able to get what they want for the magic wave. So who is it? Shamen and Fanzhi died without thought. Tochigi is the mother, who uses dryness to drill, what is Yu Pichu's idea? If he is so, why isn't it hot?
比丘答曰：「得也。世尊！所以者何？彼以燥鑽鑽於槁木，是故必得。」	Bhikkhu replied, "It's too. Shizun! So who is it? He drilled in tochigi with dry drill, so he must get it."
「如是若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。所以者何？彼沙門、梵志空無念身故。若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。所以者何？彼沙門、梵志不空有念身故，猶人求火，以濕木為母，以濕鑽鑽，於比丘意云何？彼人如是，為得火不？」	If there is anyone who is a monk, Fan Zhi is not standing upright, and is paralysing, he will be able to get it for the sake of the magic wave. So who is it? Nobody will die. Fan Zhizheng, who is thinking about his body and marching without focus, will serve for the magic wave and will not be able to get it. So who is it? Peshamen and Fan Zhi are not conscious of his death. The wood is the mother, and she drills with wetness, so what is Yu Pichu's cloud? If he is so, why is he angry?
比丘答曰：「不也。世尊！所以者何？彼以濕鑽鑽於濕木，是故不得。」	Bhikkhu replied, "No, too. Sejong! So who is it? He drilled in wet wood with wet, so it is impossible."
「如是若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。所以者何？彼沙門、梵志不空有念身故。」	If there are those who are sangha and brahma who are standing upright and marching without mind, they will not be able to get it for the sake of the magic wave. So who is it? There is no sorrow for bisahmen and brahma.
「如是修習念身、如是廣布者，當知有十八德。云何十八？比丘者，能忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦能忍之，身遇諸疾，極為苦痛，至命欲絕，諸不可樂，皆能堪耐，如是修習念身，如是廣布者，是謂第一德。	"If you practice your mind, if you are a widespread person, you should know eighteen virtues. What is eighteenth? The bhikkhus can endure hunger and thirst, cold and heat, mosquito pupae, flea, and wind, and bad sounds and crickets. Forbearance, suffering from all kinds of diseases, extremely painful, to the destiny, all kinds of unhappiness, can withstand, such as the practice of mind, such as the spreader, is the first virtue.
「復次，比丘堪耐不樂，若生不樂，心終不著，如是修習念身、如是廣布者，是謂第二德。	"Second time, Pichu can't bear music. If he is unhappy, he can't end his heart. If he practices mind and body, if he is a spreader, it is the second virtue.
「復次，比丘堪耐恐怖，若生恐怖，心終不著，如是修習念身、如是廣布者，是謂第三德。	"Second time, Bicchus is horrible. If you are terrified, you will not end your heart. If you practice your body and mind, if you are a spreader, it is the third virtue.
「復次，比丘生三惡念欲念、恚念、害念，若生三惡念，心終不著，如是修習念身、如是廣布者，是謂第四、五、六、七德。	"Frequently, Bhikkhu had three evil thoughts, desires, and evil thoughts. If three evil thoughts were born, the mind would not end. If you practice your mind, if you are a widespread person, it means the fourth, fifth, sixth, and seventh virtues.
「復次，比丘離欲、離惡不善之法，至得第四禪成就遊，如是修習念身、如是廣布者，是謂第八德。	"Further times, Bhikkhu's method of liberation from evil and evil is the fourth meditation achievement tour. If it is the practice of the mind, it is the eighth virtue.
「復次，比丘三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間一往來已而得苦際，如是修習念身、如是廣布者，是謂第九德。	"Frequently, the three knots of Bhikhu have been exhausted, and they have become a sacred Buddha. They do not fall into evil laws, and they are interested in positive feelings. They are extremely affected by the sorrows of heaven and earth. Is the ninth virtue.
「復次，比丘三結已盡，婬怒癡薄，得一往來天上人間，一往來已而得苦際，如是修習念身、如是廣布者，是謂第十德。	"Further times, Qiu Sanjie has been exhausted, and his prostitute and anger are weak. He has to travel to and from heaven and earth, and he has to go through hardships with each passing. If it ’s the practice of spirituality, it ’s the tenth virtue.
「復次，比丘五下分結盡，生於彼間，便般涅槃，得不退法，不還此世，如是修習念身、如是廣布者，是謂第十一德。	"Further times, Bhikkhu has been divided into five parts, and he was born in another place, and he was so nirvana that he would not retreat and not return to this world. If he is practicing the mind and body, he is called the eleventh virtue.
「復次，比丘若有息解脫，離色得無色，如其像定身作證成就遊，而以慧觀知漏、斷漏，如是修習念身、如是廣布者，是謂第十二、十三、十四、十五、十六、十七德。	"Second time, if the bhikkhu is relieved, the color will become colorless. For example, his image will stand as a testimony of the achievement tour, and his wisdom will be used to discern and discern the omission. Three, fourteen, fifteen, sixteen, seventeen German.
「復次，比丘如意足、天耳、他心智、宿命智、生死智，諸漏已盡，得無漏心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。如是修習念身、如是廣布者，是謂第十八德。如是修習念身、如是廣布者，當知有此十八功德。」	Multiple times, Bhiqiu Ru satisfies his mind, his ears, his fate, his wisdom of life and death, all the leaks have been exhausted, and he has no leaks of heart liberation, wisdom and liberation. As far as possible, Brahma has been established, and the work has been done. It is not more popular, and you know it as it is. If you practice mind and body, you are the eighteenth virtue. If you practice mind and body, you are the one who knows This eighteen merit.
佛說如是。彼諸比丘聞佛所說，歡喜奉行。	The Buddha said so. He heard the Buddha said, and he rejoiced.
念身經第十竟（四千二百二十五字）	Chanting the tenth scripture (4,225 words)
十八德內關六七八并十三至十七者，應在第五、第十八德內也。南本結在第四、第十二中，理猶難曉。	The eighteen Germans within sixty-eight and thirteen to seventeen shall be in the fifth and eighteenth Germans. In the fourth and twelfth chapters, Nanbenjie still has no idea.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MA 81 念身經

MA 81（八一）念身經

remembering the body discourse

MA 81 || MN 119 Kāya-gatā-sati

(1. Four postures)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(2. S&S remembering and lucid-discerning)

(3. Removing akusala thoughts, simile of carpenter)

(similar to MN 20 five similes)

(4. first 4 steps in 16 APS anapana, no simile unlike MN 10)

(4 jhana similes like AN 5.28)

(5. first jhana simile)

(6. Second jhana simile)

(7. Third jhana simile)

(8. Fourth jhana simile)

(9. ASND: perception of light for knowledge and vision, like 4ip and AN 6.29)

(10. Reflection of object that follows 4th jhana, like in AN 5.28)

(11. 31Asb body parts and simile)

(12. 4 elements and butcher simile)

(13. 9 stages of corpse decay)

(What are the benefits from doing body-immersed-remembering?)

(18 benefits of kgs})

MA 81 google translate

with Dr. Chu’s samadhi refrain

MA 81 || MN 119 Kāya-gatā-sati

(1. Four postures)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(2. S&S remembering and lucid-discerning)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(3. Removing akusala thoughts, simile of carpenter)

(similar to MN 20 five similes)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(4. first 4 steps in 16 APS anapana, no simile unlike MN 10)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(4 jhana similes like AN 5.28)

(5. first jhana simile)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(6. Second jhana simile)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(7. Third jhana simile)

(implicit 3rd jhana body work, labeled ‘samadhi’ later in refrain)

(3rd jhana simile of lotus pond)

(repeat implicit 3rd jhana body work)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(8. Fourth jhana simile)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(9. ASND: perception of light for knowledge and vision, like 4ip and AN 6.29)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(10. Reflection of object that follows 4th jhana, like in AN 5.28)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(11. 31Asb body parts and simile)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(12. 4 elements and butcher simile)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(13. 9 stages of corpse decay)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(refrain: exercise is to be done with samādhi of 4 jhānas quality)

(What are the benefits from doing body-immersed-remembering?)

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