長部22經 隨觀身 - 大念處經 多譯本對讀

Kāyānupassanā ānāpānapabbaṃ

374. ‘‘Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti. Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati , ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati. ‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

‘‘Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho evampi (sī. syā. pī.), bhikkhave, bhikkhu kāye kāyānupassī viharati.

Ānāpānapabbaṃ niṭṭhitaṃ.

隨觀身‧入出息[ChngFn09]節

374. 比丘們！比丘怎樣住於在身上隨觀身[ChngFn10]呢？比丘們！這裡，比丘到林野，或到樹下，或到空屋，坐下，盤腿後，挺直身體，建立起面前的正念後[ChngFn11]，他只正念地吸氣[ChngFn12]、只正念地呼氣：當吸氣長時，他了知：『我吸氣長。』或當呼氣長時，他了知：『我呼氣長。』當吸氣短時，他了知：『我吸氣短。』或當呼氣短時，他了知：『我呼氣短。』他學習：『感受著一切身，我將吸氣。』他學習：『感受著一切身[ChngFn13]，我將呼氣。』他學習：『使身行寧靜著，我將吸氣。』他學習：『使身行寧靜著[ChngFn14]，我將呼氣。』比丘們！猶如熟練的絞車工或絞車工的徒弟，當拉長的時，他了知：『我拉長的。』當拉短的時，他了知：『我拉短的。』同樣的，比丘們！比丘當吸氣長時，他了知：『我吸氣長。』或當呼氣長時，他了知：『我呼氣長。』當吸氣短時，他了知：『我吸氣短。』或當呼氣短時，他了知：『我呼氣短。』他學習：『感受著一切身，我將吸氣。』他學習：『感受著一切身，我將呼氣。』他學習：『使身行寧靜著，我將吸氣。』他學習：『使身行寧靜著，我將呼氣。』像這樣，或住於在自己的身上隨觀身，或住於在外部的身上隨觀身，或住於在自己的與外部的身上隨觀身，或住於在身上隨觀[ChngFn15]集法[ChngFn16]，或住於在身上隨觀消散法，或住於在身上隨觀集法與消散法，或只為了智與憶念的程度[ChngFn17]而『有身體[ChngFn18]』的念被現起，並且住於無依止，他在世間中不執取任何事物。比丘們！比丘這樣住於在身上隨觀身。

入出息節終了。

374. 2. “比丘們，什麼是如實觀察身呢？

“比丘們，一位比丘到森林、樹下或靜室盤腿坐下來，豎直腰身，把念保持安放在要繫念的地方。他只是念及呼氣和吸氣。當呼氣長的時候，知道自己呼氣長；當吸氣長的時候，知道自己吸氣長。當呼氣短的時候，知道自己呼氣短；當吸氣短的時候，知道自己吸氣短。他這樣修學： ‘我要在呼氣的時候，體會整個身體；我要在吸氣的時候，體會整個身體。我要在呼氣的時候，平息身行；我要在吸氣的時候，平息身行。’

“比丘們，就正如一位熟練的轉盤製陶技師或他的徒弟，當拉了一個長轉的時候，知道自己拉了一個長轉；當拉了一個短轉的時候，知道自己拉了一個短轉。同樣地，一位比丘當呼氣長的時候，知道自己呼氣長；當吸氣長的時候，知道自己吸氣長。當呼氣短的時候，知道自己呼氣短；當吸氣短的時候，知道自己吸氣短。他這樣修學： ‘我要在呼氣的時候，體會整個身體；我要在吸氣的時候，體會整個身體。我要在呼氣的時候，平息身行；我要在吸氣的時候，平息身行。’

“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這就是一位比丘如實觀察身了。

身隨觀—呼吸

374. 然而，諸比丘！比丘如何在身隨觀身住？在這裡，諸比丘！

比丘去曠野[MettFn04]，或去樹下，或去空屋坐，結跏趺後，端正身體後，使(正)念於鼻端[MettFn05]現起之後，他具念的[MettFn06]吸氣，他具念的呼氣。正在吸氣長，他詳知︰『我吸氣長』，或正在呼氣長，他詳知︰『我呼氣長』；或正在吸氣短，他詳知︰『我吸氣短』，或正在呼氣短者，他詳知︰『我呼氣短。』他學︰『感受全(吸)息[MettFn07]，我將吸氣』，他學︰『感受全(呼)息，我將呼氣』；他學︰『正使身行[MettFn08]輕安，我將吸氣』，他學︰『正使身行輕安，我將呼氣。』

諸比丘！譬如熟練的轉轆轤者，或轉轆轤者的徒弟，正在長轉，他詳知︰『我長轉』；或正在短轉，他詳知︰『我短轉』； 同樣地，諸比丘！比丘正在呼氣長，他詳知︰『我呼氣長』，或正在呼氣長，他詳知︰『我呼氣長』；或正在吸氣短，他詳知︰『我吸氣短』；或正在呼氣短，他詳知︰『我呼氣短。』他學︰『感受全(吸)息，我將吸氣』，他學︰『感受全(呼)息，我將呼氣』；他學︰『正使身行輕安，我將吸氣』，他學︰『正使身行輕安，我將呼氣。』這樣在身內，在身隨觀身而住；或在身外，在身隨觀身而住； 或在身內及身外，在身隨觀身而住。在身隨觀集法而住；或在身隨觀滅法而住；或在身隨觀集法及(隨觀)滅法而住，或『身存在』的念現起，這樣直到浸入智、浸入憶念為止，他無依止而住，並且在世間一無所取。諸比丘！就這樣比丘在身隨觀身而住。

身念處（身隨觀念處）

甲、安般念（呼吸念；入出息念）

374. 諸比丘，比丘如何安住於觀身為身呢？

在此，諸比丘，比丘前往森林、樹下或空地，盤腿而坐，保持身體正直，安立正念在自己面前（的呼吸）。他正念地吸氣，正念地呼氣。吸氣長的時候，他了知：『我吸氣長。』呼氣長的時候，他了知：『我呼氣長。』吸氣短的時候，他了知：『我吸氣短。』呼氣短的時候，他了知：『我呼氣短。』他如此訓練：『我應當覺知（氣息的）全身而吸氣。』他如此訓練：『我應當覺知（氣息的）全身而呼氣。』他如此訓練：『我應當平靜（氣息的）身行而吸氣。』他如此訓練：『我應當平靜（氣息的）身行而呼氣。』

就像善巧的車床師或他的學徒，當他做長彎的時候，他了知：『我做長彎。』當他做短彎的時候，他了知：『我做短彎。』同樣地，當比丘吸氣長的時候，他了知：『我吸氣長。』呼氣長的時候，他了知：『我呼氣長。』吸氣短的時候，他了知：『我吸氣短。』呼氣短的時候，他了知：『我呼氣短。』他如此訓練：『我應當覺知（氣息的）全身而吸氣。』他如此訓練：『我應當覺知（氣息的）全身而呼氣。』他如此訓練：『我應當平靜（氣息的）身行而吸氣。』他如此訓練：『我應當平靜（氣息的）身行而呼氣。』

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘安住於觀身為身的方法。

Contemplation of the Body

The Section about In-breathing and Out-breathing

374. And how, monks, does a monk dwell contemplating (the nature of) the body in the body?

Here, monks, a monk who has gone to the wilderness, or has gone to the root of a tree, or has gone to an empty place, sits down. After folding his legs crosswise, setting his body straight,[AFn12] and establishing mindfulness at the front,[AFn13] being very mindful he breathes in, mindful he breathes out.

Just as, monks, a clever turner or turner’s apprentice while making a long turn knows “I am making a long turn”, or, while making a short turn knows “I am making a short turn”,[AFn16]

Thus he dwells contemplating (the nature of) the body in the body in regard to himself,[AFn17] or he dwells contemplating (the nature of) the body in the body in regard to others,[AFn18] or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others,[AFn19] or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,[AFn20] and he dwells independent,[AFn21] and without being attached to anything in the world.[AFn22]

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

The Section about In-breathing and Out-breathing is Finished

Perception of the True Nature of the Body

1. SECTION ON BREATHING

374. Bhikkhus, how does the bhikkhu keep his mind steadfastly on the body?

Bhikkhus, the bhikkhu following the practice of my Teaching, having gone to the forest, or to the foot of a tree or to an empty, solitary place, sits down cross-legged, keeping his body erect, and sets up mindfulness, orienting it.[BpitFn016]

Then with entire mindfulness he breathes in and with entire mindfulness he breathes out.

Breathing in a long inhalation, he is conscious of breathing in a long inhalation, or breathing out a long exhalation, he is conscious of breathing out a long exhalation.

Breathing in a short inhalation, he is conscious of breathing in a short inhalation, or breathing out a short exhalation, he is conscious of breathing out a short exhalation.

He trains himself to be clearly conscious of the whole stretch of the in-coming breath at its beginning, its middle, and at its end. He trains himself to be clearly conscious of the whole stretch of the out-going breath at its beginning, its middle, and at its end. [By being fully conscious of the inhalation] he trains himself to calm down the strong inhalation as he breathes in. [By being fully conscious of the exhalation] he trains himself to calm down the strong exhalation as he breathes out.[BpitFn017]

Just as, bhikkhus, a skilful turner or a turner's apprentice knows a long pull[BpitFn018] when a long pull is made, or knows a short pull when a short pull is made, even so, bhikkhus, the bhikkhu breathing in a long inhalation is conscious of breathing in a long inhalation, or breathing out a long exhalation is conscious of breathing out a long exhalation, or breathing in a short inhalation is conscious of breathing in a short inhalation, or breathing out a short exhalation is conscious of breathing out a short exhalation. He trains himself to be clearly conscious of the whole stretch of the in-coming breath at its beginning, its middle, and at its end. He trains himself to be clearly conscious of the whole stretch of the out-going breath at its beginning, its middle, and at its end. He trains himself to calm down the strong inhalation as he breathes in. He trains himself to calm down the strong exhalation as he breathes out.

Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his.[BpitFn019]

Occasionally he realizes that the aggregate of physical phenomena[BpitFn020] of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena of others. In this way, he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his[BpitFn021] or which is that of others.

When he gains more concentration, he perceives the cause and the actual appearing of the aggregate of physical phenomena. He also perceives the cause and the actual dissolution of the aggregate of physical phenomena. He also perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena with their causes.[BpitFn022]

And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena.[BpitFn023] That mindfulness is solely for gaining insights[BpitFn024] progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is in this way that the bhikkhu keeps his mind steadfastly on the body perceiving its true nature.

[End of the Section on Breathing]

A. Body

374. "And how does a monk remain focused on the body in & of itself?

[1] "There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore[lit: the front of the chest]. Always mindful, he breathes in; mindful he breathes out.

"Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' He trains himself, 'I will breathe in sensitive to the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.' He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.' Just as a skilled turner or his apprentice, when making a long turn, discerns, 'I am making a long turn,' or when making a short turn discerns, 'I am making a short turn'; in the same way the monk, when breathing in long, discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long' ... He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.'

"In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself.

[BREATHING]

374. “And how, monks, does he in regard to the body abide contemplating the body? Here, gone to the forest, or to the root of a tree, or to an empty hut, he sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, mindful he breathes in, mindful he breathes out.

“Breathing in long, he knows ‘I breathe in long,’ breathing out long, he knows ‘I breathe out long.’ Breathing in short, he knows ‘I breathe in short,’ breathing out short, he knows ‘I breathe out short.’ He trains thus: ‘I shall breathe in experiencing the whole body,’ he trains thus: ‘I shall breathe out experiencing the whole body.’ He trains thus: ‘I shall breathe in calming the bodily formation,’ he trains thus: ‘I shall breathe out calming the bodily formation.’

“Just as a skilled turner or his apprentice, when making a long turn, knows ‘I make a long turn,’ or when making a short turn knows ‘I make a short turn’ so too, breathing in long, he knows ‘I breathe in long,’… (continue as above).

[REFRAIN]

“In this way, in regard to the body he abides contemplating the body internally, or he abides contemplating the body externally, or he abides contemplating the body both internally and externally. Or, he abides contemplating the nature of arising in the body, or he abides contemplating the nature of passing away in the body, or he abides contemplating the nature of both arising and passing away in the body. Or, mindfulness that ‘there is a body’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world.

“That is how in regard to the body he abides contemplating the body.

呼吸

374. 「而且，比丘們啊！於身，他如何安住於隨觀身？」

「在此〔修法中〕，〔比丘〕到森林；或到樹下；或到空屋，之後，他坐下。已盤腿後，他端正身體，並且使念安立在前，對吸氣保持覺知；對吐氣保持覺知。」

「吸氣長時，他知道：『我吸氣長』；吐氣長時，他知道：『我吐氣長。』

吸氣短時，他知道：『我吸氣短』；吐氣短時，他知道：『我吐氣短。』

他如此訓練：『我將吸氣，體驗全身』；他如此訓練：『我將吐氣，體驗全身。』

他如此訓練：『我將吸氣，使身行安靜』；他如此訓練：『我將吐氣，使身行安靜。』」

「如同熟練的車床師或他的學徒，當他做一個長轉時，他知道：『我做一個長轉』；或當他做一個短轉時，他知道：『我做一個短轉。』

同樣地，吸氣長時，他知道：『我吸氣長』；……（ 接續如上文）。」

重誦

「以此方式，於身，他於內安住於隨觀身；或他於外安住於隨觀身；或他於內和於外兩者都安住於隨觀身。

他安住於隨觀身體中生起的性質；或他安住於隨觀身體中滅去的性質；或他安住於隨觀身體中生起和滅去兩者的性質。

『有個身體』的念，在他心中確立，其程度適足以〔發展〕純粹的知和持續的念。而且，他安住於無所倚賴，不執取世間的任何事物。」

「這就是他如此地，於身，安住於隨觀身。」

Kāyānupassanā iriyāpathapabbaṃ

375. ‘‘Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Iriyāpathapabbaṃ niṭṭhitaṃ.

隨觀身‧舉止行為節

375. 再者，比丘們！比丘當行走時，他了知：『我行走。』或者，當站立時，他了知：『我站立。』或者，當坐著時，他了知：『我坐著。』或者，當躺著時，他了知：『我躺著。』或者，他如身體的動向而了知。 像這樣，或住於在自己的身上隨觀身，或住於在外部的身上隨觀身，或住於在自己的與外部的身上隨觀身，或住於在身上隨觀集法，或住於在身上隨觀消散法，或住於在身上隨觀集法與消散法，或只為了智與憶念的程度而『有身體』的念被現起，並且住於無依止，他在世間中不執取任何事物。比丘們！比丘這樣住於在身上隨觀身。

舉止行為節終了。

375. 3. “比丘們，再者，一位比丘當行走的時候，知道自己在行走；當站立的時候，知道自己在站立；當坐下的時候，知道自己在坐下；當躺臥的時候，知道自己在躺臥；無論身體做什麼樣的動作，都知道自己在做那些動作。

“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

身隨觀—四威儀

375. 再者，諸比丘！正在去的比丘，他詳知︰『我去』；或正在站著，他詳知︰『我站著』；或正在坐著，他詳知︰『我坐著』；正在臥著，他詳知︰『我臥著』。又他的身體無論成為何種姿態，就這樣他以這種方式詳知它。這樣在身內隨觀身而住；或在身外[MettFn09]，在身隨觀身而住；或在身內及身外，在身隨觀身而住。在身隨觀集法而住；或在身隨觀滅法而住；或在身隨觀集法及(隨觀)滅法而住；或『身存在』的念現起，這樣直到浸入智、浸入憶念為止，他無依止而住，並且在世間一無所取。諸比丘！就這樣比丘在身隨觀身而住。

乙、四威儀

375. 再者，諸比丘，行走時比丘了知：『我正在行走。』站立時他了知：『我正站立著。』坐著時他了知：『我正坐著。』躺著時他了知：『我正在躺著。』無論身體處在那一種姿勢，他都如實地了知。

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘安住於觀身為身的方法。

The Section about the Postures

375. Moreover, monks, a monk while going knows “I go”;[AFn23] or, standing he knows “I am standing”; or, sitting he knows “I am sitting”; or, while lying down he knows “I am lying down”; or, in whatever way[AFn24] his body is disposed, he knows it is (disposed) in that way.

* * *

Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

The Section about the Postures is Finished

2. SECTION ON BODY MOVEMENT AND POSTURE

375. And again, bhikkhus, the bhikkhu when walking, is conscious of walking; or when standing, he is conscious of standing; or when sitting, he is conscious of sitting; or when lying down, he is conscious of lying down; or in whatever movement or posture his body is, he is conscious of it.

Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body.[BpitFn025] Occasionally he realizes that the aggregate of physical phenomena which is the body of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena which is the body of others. In this way he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his own body or which is that of others.

When he gains more concentration, he perceives the cause and the actual appearing of the aggregate of physical phenomena which is the body. He also perceives the cause and the actual dissolution of the aggregate of physical phenomena which is the body. He also perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena which is the body, with their causes.[BpitFn026]

And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena.[BpitFn027]

That mindfulness is solely for gaining insights[BpitFn028] progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is in this way that the bhikkhu keeps his mind steadfastly on the body perceiving its true nature.

[End of the Section on Body Movement and Posture]

375.[2] "Furthermore, when walking, the monk discerns, 'I am walking.' When standing, he discerns, 'I am standing.' When sitting, he discerns, 'I am sitting.' When lying down, he discerns, 'I am lying down.' Or however his body is disposed, that is how he discerns it.

"In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

[POSTURES]

375. “Again, monks, when walking, he knows ‘I am walking’; when standing, he knows ‘I am standing’; when sitting, he knows ‘I am sitting’; when lying down, he knows ‘I am lying down’; or he knows accordingly however his body is disposed.

[REFRAIN]

“In this way, in regard to the body he abides contemplating the body internally…externally…both internally and externally. He abides ontemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That too is how in regard to the body he abides contemplating the body.

姿勢

375. 「再者，比丘們啊！

當走著時，他知道：『我正走著。』

當站著時，他知道：『我正站著。』

當坐著時，他知道：『我正坐著。』

當躺著時，他知道：『我正躺著。』

或者，無論他的身體擺成何種姿勢，他都相應地知道。」

重誦

「以此方式，於身，他於內安住於隨觀身；……於外……於內和於外兩者……。

他安住於隨觀身體中生起的性質；……滅去的……生起和滅去兩者……。

『有個身體』的念，在他心中確立，其程度適足以〔發展〕純粹的知和持續的念。

並且，他安住於無所倚賴，不執取世間的任何事物。」

「這就是他如此地，於身，安住於隨觀身。」

Kāyānupassanā sampajānapabbaṃ

376. ‘‘Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Sampajānapabbaṃ niṭṭhitaṃ.

隨觀身‧正知節

376. 再者，比丘們！比丘在前進、後退時是正知於行為者；在前視、後視時是正知於行為者[ChngFn19]；在[肢體]曲伸時是正知於行為者；在[穿]衣、持鉢與大衣[ChngFn20]時是正知於行為者；在飲、食、嚼、嚐時是正知於行為者；在大小便動作時是正知於行為者；在行、住、坐、臥、清醒、語、默時是正知於行為者。像這樣，[或住於在自己的身上隨觀身，]……（中略）比丘們！比丘這樣住於在身上隨觀身。

正知節終了。

376. 4. “比丘們，再者，一位比丘在往還的時候，對往還有覺知；在向前觀望、向周圍觀望的時候，對向前觀望、向周圍觀望有覺知；在屈伸身體的時候，對屈伸身體有覺知；在穿衣持缽的時候，對穿衣持缽有覺知；在飲食、咀嚼、感受味覺的時候，對飲食、咀嚼、感受味覺有覺知；在大便、小便的時候，對大便、小便有覺知；在行走、站立、坐下、睡覺、睡醒、說話、靜默的時候，對行走、站立、坐下、睡覺、睡醒、說話、靜默有覺知。

“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

身隨觀—正知

376. 再者，諸比丘！比丘向前(走)、返回(走)，成為全知者；看前面時，看旁邊時，成為全知者；彎曲時，伸出時，成為全知者；攜帶僧伽梨衣及鉢及衣時，成為全知者；吃、喝、嚼、嘗時，成為全知者；大便、小便時，成為全知者；去、站、坐、睡、醒、語、默時，成為全知者。這樣在身內隨觀身而住(等)，…諸比丘！就這樣比丘在身隨觀身而住。

丙、正知（明覺）

376. 再者，諸比丘，向前進或返回的時候，比丘以正知而行。向前看或向旁看的時候，他以正知而行。屈伸肢體的時候，他以正知而行。穿著袈裟、執持衣缽的時候，他以正知而行。吃飯、喝水、咀嚼、嚐味的時候，他以正知而行。大小便利的時候，他以正知而行。走路、站立、坐著、入睡與醒來、說話或沉默的時候，他以正知而行。

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘安住於觀身為身的方法。

The Section about Full Awareness

376. Moreover, monks, a monk in going forwards, in going back, is one who practises with full awareness;[AFn25] in looking ahead, or in looking around, he is one who practises with full awareness; in bending or in stretching, he is one who practises with full awareness; in bearing his double-robe, bowl, and (other) robes, he is one who practises with full awareness; in eating, in drinking, in chewing, in tasting, he is one who practises with full awareness; in passing stool and urine, he is one who practises with full awareness; in going, in standing, in sitting; in sleeping, in waking; in talking, and in maintaining silence, he is one who practises with full awareness.[AFn26]

* * *

Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

The Section about Full Awareness is Finished

3. SECTION ON CLEAR COMPREHENSION

376. And again, bhikkhus, the bhikkhu in moving forward and in moving back does so with clear comprehension; in looking straight ahead and sideways, he does so with clear comprehension; in bending and in stretching his limbs, he does so with clear comprehension; in carrying or wearing the great robe, alms-bowl and the other two robes, he does so with clear comprehension; in eating, drinking, chewing and savouring, he does so with clear comprehension; in defecating and urinating, he does so with clear comprehension; in walking, standing, sitting, falling asleep, waking, speaking or in keeping silent, he does so with clear comprehension.

Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body.

[End of the Section on Clear Comprehension]

376.[3] "Furthermore, when going forward & returning, he makes himself fully alert; when looking toward & looking away... when bending & extending his limbs... when carrying his outer cloak, his upper robe & his bowl... when eating, drinking, chewing, & savoring... when urinating & defecating... when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert.

"In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

[ACTIVITIES]

376. “Again, monks, when going forward and returning he acts clearly knowing; when looking ahead and looking away he acts clearly knowing; when flexing and extending his limbs he acts clearly knowing; when wearing his robes and carrying his outer robe and bowl he acts clearly knowing; when eating, drinking, consuming food, and tasting he acts clearly knowing; when defecating and urinating he acts clearly knowing; when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent he acts clearly knowing.

[REFRAIN]

“In this way, in regard to the body he abides contemplating the body internally… externally…both internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That too is how in regard to the body he abides contemplating the body.

動作

376. 「再者，比丘們啊！

當向前行及返回時，他以正知而行。

當向前看及向旁看時，他以正知而行。

當彎曲及伸直他的肢體時，他以正知而行。

當穿袈裟、持外衣及持缽時，他以正知而行。

當吃、喝、咀嚼及嚐味時，他以正知而行。

當大便、小便時，他以正知而行。

當走著、站著、坐著、入睡、醒來、說話、沉默時，他以正知而行。」

重誦

「以此方式，於身，他於內安住於隨觀身；……於外……於內和於外兩者……。

他安住於隨觀身體中生起的性質；……滅去的……生起和滅去兩者……。

『有個身體』的念，在他心中確立，其程度適足以〔發展〕純粹的知和持續的念。

並且，他安住於無所倚賴，不執取世間的任何事物。」

「這就是他如此地，於身，安住於隨觀身。」

Kāyānupassanā paṭikūlamanasikārapabbaṃ

377. ‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ karīsaṃ matthaluṅgaṃ (ka.), pittaṃ semhaṃ pubbo lohitaṃ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā mutta’nti.

‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi mūtoḷī (syā.), mutoli (pī.) pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… mutta’nti.

Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ.

隨觀身‧厭拒作意節

377. 再者，比丘們！比丘觀察此身從腳掌底往上，髮梢往下，皮膚所包覆充滿種種不淨的：『此身有頭髮、體毛、指甲、牙齒、皮膚、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、肋膜、脾臟、肺臟、腸子、腸間膜、胃、糞便、膽汁、痰、膿、血、汗、脂肪、眼淚、油脂、唾液、鼻涕、關節液、尿。』比丘們！猶如兩邊有[開]口的袋子放置滿滿的種種穀物，即：山米、紅米、綠豆，豌豆，胡麻，白米，有眼的男子倒出它後能觀察：『這些是山米，這些是紅米，這些是綠豆，這些是豌豆，這些是胡麻，這些是白米。』同樣的，比丘們！比丘觀察此身從腳掌底往上，髮梢往下，皮膚所包覆充滿種種不淨的：『此身有頭髮、體毛、……（中略）尿。』像這樣，[或住於在自己的身上隨觀身，]……（中略）比丘們！比丘這樣住於在身上隨觀身。

厭拒作意節終了。

377. 5. “比丘們，再者，一位比丘從頭頂至腳底審視這個身體，在皮膚之內包裹著各種不淨的東西。在這個身體裏有頭髮、毛、指甲、牙齒、皮膚、肌肉、腱、骨、骨髓、腎、心、肝、右肺、脾、左肺、大腸、小腸、胃、糞便、膽汁、痰、膿、血、汗、膏、眼淚、脂肪、口水、鼻涕、黏液、尿。

“比丘們，就正如一個兩邊開口的袋，當中裝滿各種穀類，有白米、稻米、綠豆、眉豆、芝麻、糙米。一個有眼睛的人解開這個袋口的結，便可以審視：這是白米，這是稻米，這是綠豆，這是眉豆，這是芝麻，這是糙米。同樣地，一位比丘從頭頂至腳底審視這個身體，在皮膚之內包裹著各種不淨的東西。在這個身體裏有頭髮、毛、指甲、牙齒、皮膚、肌肉、腱、骨、骨髓、腎、心、肝、右肺、脾、左肺、大腸、小腸、胃、糞便、膽汁、痰、膿、血、汗、膏、眼淚、脂肪、口水、鼻涕、黏液、尿。

“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

身隨觀—厭逆作意

377. 再者，諸比丘！比丘對這身體，從腳掌往上，從頭頂往下，(被)皮包著，他觀察充滿種種的不淨：『在此身，有1頭髮、2身毛、3指甲、4牙、5皮、6肉、7腱、8骨、9骨髓、10腎臟、11心臟、12肝臟、13肋膜、14脾臟、15肺臟、16腸、17腸間膜、18胃、19糞、20膽、21痰、22膿、23血、24汗、25脂肪、26淚、27油脂、28唾液、29鼻涕、30關節滑液、31尿。

諸比丘！好像兩口的袋，充滿種種供應的穀物，這就是：米、稻穀、綠豆、菜豆、芝麻、糙米[MettFn10]。有眼睛的人把它倒出來之後，能觀察到：『這些是米，這些是稻穀，這些是綠豆，這些是菜豆，這些是芝麻，這些是糙米。』同樣地；諸比丘！比丘對這身體，從腳掌往上，從頭頂往下，(被)皮包著，他觀察充滿種種的不淨：『在此身，有1頭髮、2身毛、3指甲、4牙、5皮、6肉、7腱、8骨、9骨髓、10腎臟、11心臟、12肝臟、13肋膜、14脾臟、15肺臟、16腸、17腸間膜、18胃、19糞、20膽、21痰、22膿、23血、24汗、25脂肪、26淚、27油脂、28唾液、29鼻涕、30關節滑液、31尿。』這樣在身內隨觀身而住(等)，…諸比丘！就這樣比丘在身隨觀身而住。

丁、不淨觀（可厭作意）

377. 再者，諸比丘，比丘思惟這個身體，從腳掌思惟上來及從頭髮思惟下去，這個身體由皮膚所包裹，並且充滿許多不淨之物：『在這個身體當中有頭髮、身毛、指甲、牙齒、皮膚、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、肋膜、脾臟、肺臟、腸、腸間膜、胃中物、糞便、膽汁、痰、膿、血、汗、脂肪、淚液、油脂、唾液、鼻涕、關節滑液、尿液。』

諸比丘，就像一個兩端開口的袋子，裡面裝滿了各種穀類，如粳米、米、綠豆、豆、芝麻、精米。一個視力良好的人打開袋子，檢查它們，說：『這是粳米、這是米、這是綠豆、這是豆、這是芝麻、這是精米。』

同樣地，諸比丘，比丘思惟這個身體，從腳掌思惟上來及從頭髮思惟下去，這個身體由皮膚所包裹，並且充滿許多不淨之物：『在這個身體當中有頭髮、身毛、指甲、牙齒、皮膚、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、肋膜、脾臟、肺臟、腸、腸間膜、胃中物、糞便、膽汁、痰、膿、血、汗、脂肪、淚液、油脂、唾液、鼻涕、關節滑液、尿液。』

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘安住於觀身為身的方法。

The Section about Applying the Mind to Repulsiveness [AFn27]

377. Moreover, monks, a monk in regard to this very body - from the sole of the feet upwards, from the hair of the head down, bounded by the skin, and full of manifold impurities - reflects (thus):

“There are in this body:

Just as though, monks, there were a bag open at both ends, full of various kinds of grain, such as: hill rice, white rice, mung beans, kidney beans, sesame seeds, chickpeas; and a man with good vision having opened it were to reflect (thus): “This is hill rice, this is white rice, these are mung beans, these are sesame seeds, these are chickpeas”; even so, monks, a monk in regard to this very body - from the sole of the feet upwards, from the hair of the head down, bounded by the skin, and full of manifold impurities - reflects (thus):

“There are in this body,

* * *

Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

The Section about Applying the Mind to Repulsiveness is Finished

4. SECTION ON CONSIDERATION OF REPULSIVENESS

377. And again. bhikkhus, the bhikkhu examines and reflects closely upon this very body, from the soles of the feet up and from the tips of the hair down, enclosed by the skin and full of manifold impurities,[thinking thus:] "There are in this body: hair of the head, hairs of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, membranes,[BpitFn029] spleen, lungs, large intestine, small intestine, contents of the stomach, faeces, (brain),[BpitFn030] bile, phlegm, pus, blood, sweat, solid fat, tears, liquid fat, saliva, nasal mucus, synovial fluid[BpitFn031] and urine.

Just as if, bhikkhus, there were a bag with an opening at each end, and full of various kinds of grain such as hill-paddy, paddy, green gram, cow-pea, sesame and husked rice; and a man with sound eyes, having opened it, should examine and reflect on the contents thus: "This is hill-paddy, this is paddy, this is green gram, this is cow-pea, this is sesame, this is husked rice," even so, bhikkhus, the bhikkhu examines and reflects on this very body, from the soles of the feet up and from the tips of the hair down, enclosed by the skin and full of manifold impurities,[thinking thus:] "There are in this body: hair of the head,... urine."

Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body.

[End of the Section on Consideration of Repulsiveness]

377.[4] "Furthermore... just as if a sack with openings at both ends were full of various kinds of grain — wheat, rice, mung beans, kidney beans, sesame seeds, husked rice — and a man with good eyesight, pouring it out, were to reflect, 'This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,' in the same way, monks, a monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.'

"In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

[ANATOMICAL PARTS]

377. “Again, monks, he reviews this same body up from the soles of the feet and down from the top of the hair, enclosed by skin, as full of many kinds of impurity thus: ‘in this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, bowels, mesentery, contents of the stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints, and urine.’

“Just as though there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, red rice, beans, peas, millet, and white rice, and a man with good eyes were to open it and review it thus: ‘this is hill rice, this is red rice, these are beans, these are peas, this is millet, this is white rice’; so too he reviews this same body.… (continue as above).

[REFRAIN]

“In this way, in regard to the body he abides contemplating the body internally… externally…both internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That too is how in regard to the body he abides contemplating the body.

身分

377. 「再者，比丘們啊！他檢視這同一具身體，從腳底往上、從頭髮往下，都被皮膚所覆蓋，充滿著種種的不淨。〔他檢視〕如下：

『這身體內，有頭髮、體毛、指甲、牙齒、皮膚、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、橫隔膜、脾臟、肺臟、腸、腸間膜、胃中物、糞便、膽汁、痰、膿、血、汗、脂肪、淚、油脂、唾液、鼻涕、關節滑液和尿液。』」

「就像一個兩端有開口的袋子，裝滿各種穀物，例如：山米、紅米、豆子、豌豆、小米和白米。

一個有好眼力的人如果打開袋子，而且檢視它。〔他檢視〕如下：

『這是山米；這是紅米。這些是豆子；這些是豌豆。這是小米；這是白米。』

同樣地，他也檢視這同一具身體……（ 接續如上文）。」

重誦

「以此方式，於身，他於內安住於隨觀身；……於外……於內和於外兩者……。

他安住於隨觀身體中生起的性質；……滅去的……生起和滅去兩者……。

『有個身體』的念，在他心中確立，其程度適足以〔發展〕純粹的知和持續的念。

並且，他安住於無所倚賴，不執取世間的任何事物。」

「這就是他如此地，於身，安住於隨觀身。」

Kāyānupassanā dhātumanasikārapabbaṃ

378. ‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

‘‘Seyyathāpi , bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa, evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

‘‘Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Dhātumanasikārapabbaṃ niṭṭhitaṃ.

隨觀身‧四界作意節

378. 再者，比丘們！比丘就此如其住立、如其志向、有界之身[ChngFn21]觀察：『在這身體中有地界、水界、火界、風界。』比丘們！猶如熟練的屠牛夫或屠牛夫的徒弟，殺牛後，一片一片地分解，然後會坐在大的十字路口。同樣的，比丘們！比丘就此如其住立、如其動向、有界之身觀察：『在這身體中有地界、水界、火界、風界。』像這樣，或住於在自己的身上隨觀身，……（中略）比丘們！比丘這樣住於在身上隨觀身。

四界作意節終了。

378. 6.“比丘們，再者，一位比丘這樣審視身體：身體以界而建立，以界作為依靠；在這個身體之中有地界、水界、火界、風界。

“比丘們，就正如一位熟練的屠夫或他的徒弟屠宰了牛隻，分開了牛的身體各部分，把牠放在廣場，然後坐下來賣。同樣地，一位比丘這樣審視身體：身體以界而建立，以界作為依靠；在這個身體之中有地界、水界、火界、風界。

“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

身隨觀—界作意

378. 再者，諸比丘！比丘對這身體隨意安置，隨意擺放[MettFn11]，從‘界’觀察：『在這身體，有1地界、2水界、3火界、4風界。』諸比丘！譬如熟練的屠牛者，或屠牛者的徒弟，殺牛後，(肉)一片一片地分離後，坐在十字路口；同樣地；諸比丘！比丘對這身體隨意安置，隨意擺放，從‘界’觀察：『在此身，有1地界、2水界、3火界、4風界。』這樣在身內隨觀身而住(等)，…諸比丘！就這樣比丘在身隨觀身而住。

戊、界分別觀（界作意）

378. 再者，諸比丘，無論身體如何被擺置或安放，比丘都以各種界來觀察這個身體：『在這個身體裡有地界、水界、火界、風界。』

諸比丘，就像一個熟練的屠夫或屠夫的學徒，屠宰了一頭母牛之後，將牠切成肉塊，然後坐在十字路口。 同樣地，諸比丘，無論身體如何被擺置或安放，比丘都以各種界來觀察這個身體：『在這個身體裡有地界、水界、火界、風界。』

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘安住於觀身為身的方法。

5. The Section about Applying the Mind to the Elements

378. Moreover, monks, a monk, in regard to this very body, however placed, however disposed, reflects by way of the elements:

“There are in this body,

the earth element, the water element, the fire element, the wind element.”

Just as though, monks, a clever butcher, or a butcher’s apprentice, after slaughtering a cow, were sitting down at a crossroads after dividing it into portions; even so, monks, a monk in regard to this very body, however placed, however disposed, reflects by way of the elements:

“There are in this body,

the earth element, the water element, the fire element, the wind element.”

* * *

Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

The Section about Applying the Mind to the Elements is Finished

5. SECTION ON CONSIDERATION OF THE PRIMARY ELEMENTS

378. And again, bhikkhus, the bhikkhu examines and reflects on this body, in whatever position it remains or is placed, as composed of the primary elements:[BpitFn032] "There are in this body only the earth element, the water element, the fire element, and the air element."

Just as if, bhikkhus, a skilful butcher or a butcher's apprentice, having slaughtered a cow and cut it up into portions should be sitting at the junction of four main roads,[BpitFn033] even so the bhikkhu examines and reflects on this very body in whatever position it remains or is placed, as composed of the primary elements:

"There are in this body only the earth element, the water element, the fire element, and the air element."

Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body.

[End of the Section on Consideration of the Primary Elements]

378.[5] "Furthermore... just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates this very body — however it stands, however it is disposed — in terms of properties: 'In this body there is the earth property, the liquid property, the fire property, & the wind property.'

"In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

[ELEMENTS]

378. “Again, monks, he reviews this same body, however it is placed, however disposed, as consisting of elements thus: ‘in this body there are the earth element, the water element, the fire element, and the air element’.

“Just as though a skilled butcher or his apprentice had killed a cow and was seated at a crossroads with it cut up into pieces; so too he reviews this same body.… (continue as above).

[REFRAIN]

“In this way, in regard to the body he abides contemplating the body internally… externally…both internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That too is how in regard to the body he abides contemplating the body.

諸界

378. 「再者，比丘們啊！他檢視這同一具身體，不論身體如何被放置，如何被擺置，他都視為由諸界所組成。〔他檢視〕如下：『這身體內，有地界、水界、火界、風界。』」

「就像熟練的屠夫或他的學徒，在他宰殺了一頭牛之後，他坐在十字路口，與那頭牛被剁成一塊塊的〔肉〕在一起。

同樣地，他也檢視這同一具身體 …… （ 接續如上文）。」

重誦

「以此方式，於身，他於內安住於隨觀身；……於外……於內和於外兩者……。

他安住於隨觀身體中生起的性質；……滅去的……生起和滅去兩者……。

『有個身體』的念，在他心中確立，其程度適足以〔發展〕純粹的知和持續的念。

並且，他安住於無所倚賴，不執取世間的任何事物。」

「這就是他如此地，於身，安住於隨觀身。」

Kāyānupassanā navasivathikapabbaṃ

379. ‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

‘‘Iti ajjhattaṃ vā …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā gijjhehi vā khajjamānaṃ, suvānehi vā khajjamānaṃ, sigālehi vā khajjamānaṃ, (syā. pī.) khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

‘‘Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni apagatanhārusambandhāni (syā.) disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ ‘‘aññena gopphakaṭṭhika’’nti idaṃ sī. syā. pī. potthakesu natthi aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇḍakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.) aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇḍakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.) aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

‘‘Iti ajjhattaṃ vā …pe… viharati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni…pe… aṭṭhikāni puñjakitāni terovassikāni …pe… aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Navasivathikapabbaṃ niṭṭhitaṃ.

Cuddasa kāyānupassanā niṭṭhitā.

隨觀身‧九墓地節

379. 再者，比丘們！猶如比丘如果看見被捨棄在墓地[ChngFn22]的遺骸：已死一天、已死二天、已死三天，腫脹、青瘀、生膿爛，他就此身聯想：『此身也有這樣的法，將成為這樣，未跨越這樣。』像這樣，[或住於在自己的身上隨觀身，]

……（中略）比丘們！比丘這樣住於在身上隨觀身。

再者，比丘們！猶如比丘如果看見被捨棄在墓地的遺骸：被烏鴉、鷹、禿鷹、蒼鷺、狗、虎、豹、狐狼、各種生出的蟲吞食，他就此身聯想：『此身也有這樣的法，將成為這樣，未跨越這樣。』像這樣，[或住於在自己的身上隨觀身，]

……（中略）比丘們！比丘這樣住於在身上隨觀身。

再者，比丘們！猶如比丘如果看見被捨棄在墓地的遺骸：有血肉、連著筋的骨鎖，……（中略）無肉、沾血、連著筋的骨鎖，……（中略）無血肉、連著筋的骨鎖，……（中略）骨散亂地離散四處：手骨一處，腳骨一處，腳踝骨一處，小腿骨一處，大腿骨一處，腰骨一處，肋骨一處，脊椎骨一處，肩骨一處，頸骨一處，顎骨一處，齒骨一處，頭蓋骨一處，他就此身聯想：『此身也有這樣的法，將成為這樣，未跨越這樣。』像這樣，[或住於在自己的身上隨觀身，]

……（中略）比丘們！比丘這樣住於在身上隨觀身。

再者，比丘們！猶如比丘如果看見被捨棄在墓地的遺骸：類似螺貝顏色的白骨，……（中略）堆過一年的骨頭，……（中略）腐爛成粉末的骨頭，他就此身聯想：『此身也有這樣的法，將成為這樣，未跨越這樣。』像這樣，或住於在自己的身上隨觀身，或住於在外部的身上隨觀身，或住於在自己的與外部的身上隨觀身，或住於在身上隨觀集法，或住於在身上隨觀消散法，或住於在身上隨觀集法與消散法，或只為了智與憶念的程度而『有身體』的念被現起，並且住於無依止，他在世間中不執取任何事物。比丘們！比丘這樣住於在身上隨觀身。

九墓地節終了。

十四隨觀身終了。

379. 7. “比丘們，再者，一位比丘看見屍體被人丟棄在荒塚，過了一天、兩天或三天，屍體腫脹、發黑、流膿。他把自己的身體來相比，知道自己的身體也是跟隨相同的規律，也是會發生這種情況，也是不能倖免的。

“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

8. “比丘們，再者，一位比丘看見屍體被人丟棄在荒塚，屍體被烏鴉所吃，被鷹所吃，被鷲所吃，被狗所吃，被豺所吃，被各種動物昆蟲所吃。他把自己的身體來相比，知道自己的身體也是跟隨相同的規律，也是會發生這種情況，也是不能倖免的。

“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

9. “比丘們，再者，一位比丘看見屍體被人丟棄在荒塚，骸骨帶著血肉，連著腱。……骸骨沒有肉，染著血，連著腱。……骸骨沒有血肉，連著腱。……骸骨四散，遍佈各方：手骨在一方，腳骨在一方，小腿骨在一方，大腿骨在一方，髖骨在一方，脊骨在一方，頭骨在一方。他把自己的身體來相比，知道自己的身體也是跟隨相同的規律，也是會發生這種情況，也是不能倖免的。

“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

10. “比丘們，再者，一位比丘看見屍體被人丟棄在荒塚，骸骨就像螺貝那般白。……骸骨堆積經年。……骸骨腐爛成粉末。他把自己的身體來相比，知道自己的身體也是跟隨相同的規律，也是會發生這種情況，也是不能倖免的。

“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

身隨觀—九種墓地觀

﹝身隨觀—九種墓地觀之一﹞

379. 再者，諸比丘！譬如比丘應該看丟棄在墓地的屍體：死一日，或死二日，或死三日，膨脹，烏青，生膿；他這樣對這身體一起聯想：『(我)這身體也是這樣，未來會變成這樣。』這樣在身內隨觀身而住(等)，…諸比丘！就這樣比丘在身隨觀身而住。

﹝身隨觀—九種墓地觀之二﹞

再者，諸比丘！譬如比丘應該看丟棄在墓地的屍體：被烏鴉啄，或被鷹啄，或被禿鷲啄，或被蒼鷺啄，或被狗咬，或被老虎咬，或被豹咬，或被狐狼咬，或被種種小生物咬；他這樣對這身體一起聯想：『(我)這身體也是這樣，未來會變成這樣。』這樣在身內隨觀身而住(等)，…諸比丘！就這樣比丘在身隨觀身而住。

﹝身隨觀—九種墓地觀之三﹞

再者，諸比丘！譬如比丘應該看丟棄在墓地的屍體：(被)筋連結的骨鏈，有肉有血；…

﹝身隨觀—九種墓地觀之四﹞

(被)筋連結的骨鏈，無肉、有血塗布；…

﹝身隨觀—九種墓地觀之五﹞

(被)筋連結的骨鏈，無肉無血；…

﹝身隨觀—九種墓地觀之六﹞

沒有連結的骨頭，散亂在四方、四隅，手骨在另一處，足骨在另一處，足踝(ㄏㄨㄞˊ)骨在另一處，小腿骨在另一處，大腿骨在另一處，髖骨在另一處，肋骨在另一處，脊椎骨在另一處，肩骨在另一處，頸骨在另一處，顎骨在另一處，牙齒在另一處，頭顱在另一處，他這樣對這身體一起聯想：『(我)這身體也是這樣，未來會變成這樣。』這樣在身內隨觀身而住(等)，…諸比丘！就這樣比丘在身隨觀身而住。

﹝身隨觀—九種墓地觀之七﹞

再者，諸比丘！譬如比丘應該看丟棄在墓地的屍體：骨頭是白的，像螺的顏色，…

﹝身隨觀—九種墓地觀之八﹞

過了一年後，骨頭混雜泥土，…

﹝身隨觀—九種墓地觀之九﹞

骨頭腐敗，生成粉末；他這樣對這身體一起聯想：『(我)這身體也是這樣，未來會變成這樣。』

這樣在身內隨觀身而住；或在身外，在身隨觀身而住；或在身內及身外，在身隨觀身而住。在身隨觀集法而住；或在身隨觀滅法而住；或在身隨觀集法及(隨觀)滅法而住；或『身存在』的念現起，這樣直到浸入智、浸入憶念為止，他無依止而住，並且在世間一無所取。諸比丘！就這樣比丘在身隨觀身而住。

己、九種墳場觀

379. 再者，諸比丘，比丘在墳場中見到死後經過一天、二天或三天的被丟棄屍體，那屍體腫脹、變色、腐爛。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘安住於觀身為身的方法。

再者，諸比丘，比丘在墳場中見到被丟棄的屍體，被烏鴉、老鷹、禿鷹、蒼鷺、狗、老虎、豹、豺狼或各種蟲所噉食。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘安住於觀身為身的方法。

再者，諸比丘，比丘在墳場中見到被丟棄的屍體，已經變成只剩下（一些）血肉附著的一具骸骨，依靠筋腱而連結在一起。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘安住於觀身為身的方法。

再者，諸比丘，比丘在墳場中見到被丟棄的屍體，已經變成一具沒有肉而只有血跡漫塗的骸骨，依靠筋腱而連結在一起。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘安住於觀身為身的方法。

再者，諸比丘，比丘在墳場中見到被丟棄的屍體，已經變成沒有血肉的骸骨，依靠筋腱而連結在一起。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘安住於觀身為身的方法。

再者，諸比丘，比丘在墳場中見到被丟棄的屍體，已經變成分散在各處的骨頭：這裡一塊手骨、那裡一塊腳骨、這裡一塊腳踝骨，那裡一塊小腿骨、這裡一塊大腿骨、那裡一塊髖骨、這裡一塊肋骨、那裡一塊背骨、這裡一塊胸骨、那裡一塊頸椎骨、這裡一塊下顎骨、那裡一塊牙齦骨、這裡是頭蓋骨。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘安住於觀身為身的方法。

再者，諸比丘，比丘在墳場中見到被丟棄的屍體，已經變成貝殼色的白骨。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘安住於觀身為身的方法。

再者，諸比丘，比丘在墳場中見到被丟棄的屍體，已變成經過一年以上的一堆骨頭。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘安住於觀身為身的方法。

再者，諸比丘，比丘在墳場中見到被丟棄的屍體，骨頭已經腐朽成骨粉。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘安住於觀身為身的方法。

The Section about the Nine Charnel Grounds

The First Charnel Ground

379. Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground,[AFn30] dead for one day, or dead for two days, or dead for three days, bloated, discoloured, having become quite rotten.[AFn31] He then compares it with his very own body (thinking):[AFn32] “This body also has such a nature, has such a constitution, has not gone beyond this.” * * *

Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

(The First Charnel Ground)

The Second Charnel Ground

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, being eaten by crows, or being eaten by hawks, or being eaten by vultures, or being eaten by dogs, or being eaten by jackals,[AFn33] or being eaten by various kinds of worms. He then compares it with his very own body (thinking):

“This body also has such a nature, has such a constitution, has not gone beyond this.”

* * *

Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

(The Second Charnel Ground)

The Third Charnel Ground

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, a skeleton, with flesh and blood, bound together by tendons. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.”

* * *

Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

(The Third Charnel Ground)

The Fourth Charnel Ground

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, a skeleton, without flesh, smeared with blood, bound together by tendons. He then compares it with his very own body (thinking):

“This body also has such a nature, has such a constitution, has not gone beyond this.”

* * *

Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

(The Fourth Charnel Ground)

The Fifth Charnel Ground

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, a skeleton, no longer having flesh and blood, bound together by tendons. He then compares it with his very own body (thinking):

“This body also has such a nature, has such a constitution, has not gone beyond this.”

* * *

Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

(The Fifth Charnel Ground)

The Sixth Charnel Ground

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, with bones no longer bound together, scattered in all directions,[AFn34] with a hand-bone here, with a foot-bone there, with a knee-bone here, with a thigh-bone there, with a hip-bone here, with a bone of the back there, with the skull here.[AFn35] He then compares it with his very own body (thinking):

“This body also has such a nature, has such a constitution, has not gone beyond this.”

* * *

Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

(The Sixth Charnel Ground)

The Seventh Charnel Ground

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, having white bones, like the colour of a conch. He then compares it with his very own body (thinking):

“This body also has such a nature, has such a constitution, has not gone beyond this.”

* * *

Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

(The Seventh Charnel Ground)

The Eighth Charnel Ground

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, a heap of bones more than a year old. He then compares it with his very own body (thinking):

“This body also has such a nature, has such a constitution, has not gone beyond this.”

* * *

Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

(The Eighth Charnel Ground)

The Ninth Charnel Ground

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, rotten bones that have become like powder. He then compares it with his very own body (thinking):

“This body also has such a nature, has such a constitution, has not gone beyond this.”

* * *

Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) the body in the body.

(The Ninth Charnel Ground)

The Fourteen Contemplations of the Body are Finished

6. SECTION ON NINE KINDS OF CORPSES

379. And again, bhikkhus, as if the bhikkhu is seeing a body, one day dead, or two days dead, or three days dead, swollen, turning black and blue, and festering, abandoned in the charnel-ground, he applies this perception to his own body thus: "Indeed, this body of mine, too, is of the same nature; it will become like that; it cannot escape such a fate."

Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body.

And again, bhikkhus, as if the bhikkhu is seeing a body abandoned in the charnel-ground, being devoured by crows, being devoured by hawks, being devoured by vultures, being devoured by herons, being devoured by dogs, being devoured by tigers, being devoured by leopards, being devoured by jackals, or being devoured by various kinds of worms, he applies this perception to his own body thus: "Indeed, this body of mine, too, is of the same nature; it will become like that: it cannot escape such a fate."

Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body.

And again, bhikkhus, as if the bhikkhu is seeing a body abandoned in the charnel-ground — reduced to a skeleton held together by the tendons, with some flesh and blood still adhering to it... reduced to a skeleton held together by the tendons, blood-besmeared, fleshless... reduced to a skeleton still held together by the tendons, without flesh and blood... reduced to loose bones scattered in all directions — at one place bones of a hand, at another place bones of a foot, at another place ankle-bones, at another place shin-bones, at another place thigh-bones, at another place hip-bones, at another place rib-bones, at another place spinal-bones, at another place shoulder-bones, at another place neck-bones, at another place the jawbone, at another place the teeth, at another place the skull he a applies this perception to his own body thus: "Indeed, this body of mine. too, is of the same nature; it will become like that; it cannot escape such a fate."

Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body.

And again, bhikkhus, as if the bhikkhu is seeing a body abandoned in the charnel-ground — reduced to bleached bones of conch-like color... reduced to bones more than a year old, lying in a heap... reduced to rotted bones, crumbling to dust, he then applies this perception to his own body thus: "Indeed, this body of mine, too, is of the same nature; it will become like that; it cannot escape such a fate."

Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his.[BpitFn034]

Occasionally he realizes that the aggregate of physical phenomena[BpitFn035] of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena of others. In this way, he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his[BpitFn036] or which is that of others.

When he gains more concentration, he perceives the cause and the actual appearing of the aggregate of physical phenomena. He also perceives the cause and the actual dissolution of the aggregate of physical phenomena. He also perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena with their causes.[BpitFn037]

And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena.[BpitFn038] That mindfulness is solely for gaining insights[BpitFn039] progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is in this way that the bhikkhu keeps his mind steadfastly on the body perceiving its true nature.

Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his.[BpitFn040]

Occasionally he realizes that the aggregate of physical phenomena which is the body of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena of others. In this way, he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his own body or which is that of others.

When he gains more concentration, he perceives the cause and the actual appearing of the aggregate of physical phenomena. He also perceives the cause and the actual dissolution of the aggregate of physical phenomena. He also perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena with their causes.

And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena.[BpitFn041] That mindfulness is solely for gaining insights[BpitFn042] progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is in this way that the bhikkhu keeps his mind steadfastly on the body perceiving its true nature.

[End of the Section on Nine Kinds of Corpses]

[End of the Fourteen Ways[BpitFn043]_ of Perception of the True Nature of the Body.]

379.[6] "Furthermore, as if he were to see a corpse cast away in a charnel ground — one day, two days, three days dead — bloated, livid, & festering, he applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate'...

"Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures... a skeleton smeared with flesh & blood, connected with tendons... a fleshless skeleton smeared with blood, connected with tendons... a skeleton without flesh or blood, connected with tendons... bones detached from their tendons, scattered in all directions — here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a breast bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull... the bones whitened, somewhat like the color of shells... piled up, more than a year old... decomposed into a powder: He applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate.'

"In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself.

[CORPSE IN DECAY]

379. “Again, monks, as though he were to see a corpse thrown aside in a charnel ground – one, two, or three days dead, bloated, livid, and oozing matter … being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of worms … a skeleton with flesh and blood, held together with sinews … a fleshless skeleton smeared with blood, held together with sinews…a skeleton without flesh and blood, held together with sinews … disconnected bones scattered in all directions … bones bleached white, the colour of shells … bones heaped up, more than a year old … bones rotten and crumbling to dust – he compares this same body with it thus: ‘this body too is of the same nature, it will be like that, it is not exempt from that fate.’[AnālaFn02]

[REFRAIN]

“In this way, in regard to the body he abides contemplating the body internally… externally…both internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That too is how in regard to the body he abides contemplating the body.

腐屍

379. 「再者，比丘們啊！就像他會去觀看棄置在停屍處的屍體─已經死去一日、二日或三日，膨脹、青灰色、流出液體；……遭烏鴉、老鷹、禿鷹、狗、豺或各種蛆蟲所食；……一具帶有血和肉、肌腱相連的骸骨；……殘留血跡、肌肉銷盡的骸骨，靠著筋腱相連；……毫無血跡和肌肉的骸骨，靠著筋腱相連；……到處散落著斷開的枯骨；…… 骨頭變白，像海螺殼的顏色；……過了一年多，枯骨堆積起來；……骨頭腐蝕且粉碎為塵土。

他將〔自己〕這同一具身體，與〔所見的死屍〕比較：這身體也具有同樣的特性，它將會像〔上述〕那樣，它是無法免除那樣的命運的。」[AnālFn02]

重誦

「以此方式，於身，他於內安住於隨觀身；……於外……於內和於外兩者……。

他安住於隨觀身體中生起的性質；……滅去的……生起和滅去兩者……。

『有個身體』的念，在他心中確立，其程度適足以〔發展〕純粹的知和持續的念。

並且，他安住於無所倚賴，不執取世間的任何事物。」

「這就是他如此地，於身，安住於隨觀身。」