Majjhima Nikāya (Middle-Length Discourses)

“The independent Buddhas who dwelt for a long time on this Isigili were named Ariṭṭha, Upariṭṭha, Tagarasikhī, Yasassin, Sudassana, Piyadassin, Gandhāra, Piṇḍola, Upāsabha, Nīta, Tatha, Sutavā, and Bhāvitatta.

Those saintly beings, untroubled, <j>with no need for hope, who each achieved awakening independently; hear me extol their names, the supreme men, free of thorns. Ariṭṭha, Upariṭṭha, Tagarasikhī, Yasassin, Sudassana, and Piyadassin the awakened; Gandhāra, Piṇḍola, and Upāsabha, Nīta, Tatha, Sutavā, and Bhāvitatta.

Sumbha, Subha, Methula, and Aṭṭhama, then Assumegha, Anīgha, and Sudāṭha, Independent Buddhas, enders of the leash to existence; and Hiṅgū and Hiṅga the mighty. Two sages named Jāli, and Aṭṭhaka; then the awakened one Kosala, then Subāhu; Upanemi, Nemi, and Santacitta, right and true, stainless and astute. Kāḷa and Upakāḷa, Vijita and Jita, Aṅga and Paṅga, and Guttijita too; Passin gave up attachment, suffering’s root, while Aparājita defeated Māra’s power. Satthar, Pavattar, Sarabhaṅga, Lomahaṁsa, Uccaṅgamāya, Asita, Anāsava, Manomaya, and Bandhumā the cutter of conceit, then Adhimutta, and Ketumā the immaculate. Ketumbharāga, Mātaṅga, and Ariya, then Accuta, Accutagāma, and Byāmaka, Sumaṅgala, Dabbila, Supatiṭṭhita, Asayha, Khemābhirata, and Sorata. Durannaya, Saṅgha, and also Ujjaya, another sage, Sayha of peerless effort. There are twelve Ānandas, Nandas, and Upanandas, and Bhāradvāja, bearing his final body. Bodhi, Mahānāma, and also Uttara, Kesī, Sikhī, Sundara, and Bhāradvāja, Tissa and Upatissa, <j>who’ve both cut the bonds to rebirth, Upasīdarī and Sīdarī, who’ve both cut off craving. Maṅgala was awakened, free of greed, Usabha cut the net, the root of suffering, Upanīta who attained the state of peace, Uposatha, Sundara, and Saccanāma. Jeta, Jayanta, Paduma, and Uppala; Padumuttara, Rakkhita, and Pabbata, Mānatthaddha, beautiful and free of greed, and the Buddha Kaṇha, his mind well freed.

These and other mighty ones <j>awakened independently, enders of the leash to existence— honor these great seers <j>who have slipped all chains, fully quenched, limitless.”

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, I will teach you noble right immersion with its vital conditions and its prerequisites. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what is noble right immersion with its vital conditions and its prerequisites? They are: right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.

In this context, right view comes first. And how does right view come first? When you understand wrong view as wrong view and right view as right view, that’s your right view.

And what is wrong view? ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is wrong view.

And what is right view? Right view is twofold, I say. There is right view that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right view that is noble, undefiled, transcendent, a factor of the path.

And what is right view that is accompanied by defilements, partakes of good deeds, and ripens in attachments? ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ This is right view that is accompanied by defilements, partakes of good deeds, and ripens in attachments.

And what is right view that is noble, undefiled, transcendent, a factor of the path? It’s the wisdom—the faculty of wisdom, the power of wisdom, the awakening factor of investigation of principles, and right view as a factor of the path—in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path. This is called right view that is noble, undefiled, transcendent, a factor of the path.

They make an effort to give up wrong view and embrace right view: that’s their right effort. Mindfully they give up wrong view and embrace right view: that’s their right mindfulness. So these three things keep running and circling around right view, namely: right view, right effort, and right mindfulness.

In this context, right view comes first. And how does right view come first? When you understand wrong purpose as wrong purpose and right purpose as right purpose, that’s your right view.

And what is wrong purpose? Purposes of sensuality, of malice, and of cruelty. This is wrong purpose.

And what is right purpose? Right purpose is twofold, I say. There is right purpose that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right purpose that is noble, undefiled, transcendent, a factor of the path.

And what is right purpose that is accompanied by defilements, partakes of good deeds, and ripens in attachments? Purposes of renunciation, good will, and harmlessness. This is right purpose that is accompanied by defilements.

And what is right purpose that is noble, undefiled, transcendent, a factor of the path? It’s the thinking—the placing of the mind, thought, planting, implanting, embedding of the mind, verbal process—in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path. This is right purpose that is noble.

They make an effort to give up wrong purpose and embrace right purpose: that’s their right effort. Mindfully they give up wrong purpose and take up right purpose: that’s their right mindfulness. So these three things keep running and circling around right purpose, namely: right view, right effort, and right mindfulness.

In this context, right view comes first. And how does right view come first? When you understand wrong speech as wrong speech and right speech as right speech, that’s your right view.

And what is wrong speech? Speech that’s false, backbiting, harsh, or nonsensical. This is wrong speech.

And what is right speech? Right speech is twofold, I say. There is right speech that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right speech that is noble, undefiled, transcendent, a factor of the path.

And what is right speech that is accompanied by defilements, partakes of good deeds, and ripens in attachments? Refraining from lying, divisive speech, harsh speech, and talking nonsense. This is right speech that is accompanied by defilements.

And what is right speech that is noble, undefiled, transcendent, a factor of the path? It’s the desisting, abstaining, abstinence, and refraining from the four kinds of bad verbal conduct in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path. This is right speech that is noble.

They make an effort to give up wrong speech and embrace right speech: that’s their right effort. Mindfully they give up wrong speech and take up right speech: that’s their right mindfulness. So these three things keep running and circling around right speech, namely: right view, right effort, and right mindfulness.

In this context, right view comes first. And how does right view come first? When you understand wrong action as wrong action and right action as right action, that’s your right view.

And what is wrong action? Killing living creatures, stealing, and sexual misconduct. This is wrong action.

And what is right action? Right action is twofold, I say. There is right action that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right action that is noble, undefiled, transcendent, a factor of the path.

And what is right action that is accompanied by defilements, partakes of good deeds, and ripens in attachments? Refraining from killing living creatures, stealing, and sexual misconduct. This is right action that is accompanied by defilements.

And what is right action that is noble, undefiled, transcendent, a factor of the path? It’s the desisting, abstaining, abstinence, and refraining from the three kinds of bad bodily conduct in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path. This is right action that is noble.

They make an effort to give up wrong action and embrace right action: that’s their right effort. Mindfully they give up wrong action and take up right action: that’s their right mindfulness. So these three things keep running and circling around right action, namely: right view, right effort, and right mindfulness.

In this context, right view comes first. And how does right view come first? When you understand wrong livelihood as wrong livelihood and right livelihood as right livelihood, that’s your right view.

And what is wrong livelihood? Fawning, flattery, hinting, and belittling, and using material things to chase after other material things. This is wrong livelihood.

And what is right livelihood? Right livelihood is twofold, I say. There is right livelihood that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right livelihood that is noble, undefiled, transcendent, a factor of the path.

And what is right livelihood that is accompanied by defilements, partakes of good deeds, and ripens in attachments? It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is right livelihood that is accompanied by defilements.

And what is right livelihood that is noble, undefiled, transcendent, a factor of the path? It’s the desisting, abstaining, abstinence, and refraining from wrong livelihood in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path. This is right livelihood that is noble.

They make an effort to give up wrong livelihood and embrace right livelihood: that’s their right effort. Mindfully they give up wrong livelihood and take up right livelihood: that’s their right mindfulness. So these three things keep running and circling around right livelihood, namely: right view, right effort, and right mindfulness.

In this context, right view comes first. And how does right view come first? Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom. So the trainee has eight factors, while the perfected one has ten factors. And here too, the eradication of many bad, unskillful qualities is fully developed due to right knowledge.

In this context, right view comes first. And how does right view come first? For one of right view, wrong view is worn away. And the many bad, unskillful qualities that arise because of wrong view are worn away. And because of right view, many skillful qualities are fully developed. For one of right purpose, wrong purpose is worn away. … For one of right speech, wrong speech is worn away. … For one of right action, wrong action is worn away. … For one of right livelihood, wrong livelihood is worn away. … For one of right effort, wrong effort is worn away. … For one of right mindfulness, wrong mindfulness is worn away. … For one of right immersion, wrong immersion is worn away. … For one of right knowledge, wrong knowledge is worn away. … For one of right freedom, wrong freedom is worn away. And the many bad, unskillful qualities that arise because of wrong freedom are worn away. And because of right freedom, many skillful qualities are fully developed.

So there are twenty on the side of the skillful, and twenty on the side of the unskillful. This exposition of the teaching on the Great Forty has been rolled forth. And it cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

If any ascetic or brahmin imagines they can criticize and reject the exposition of the teaching on the Great Forty, they deserve rebuttal and criticism on ten legitimate grounds in this very life. If such a gentleman criticizes right view, they praise and honor the ascetics and brahmins who have wrong view. If they criticize right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion … right knowledge … right freedom, they praise and honor the ascetics and brahmins who have wrong freedom. If any ascetic or brahmin imagines they can criticize and reject the exposition of the teaching on the Great Forty, they deserve rebuttal and criticism on these ten legitimate grounds in this very life.

Even those who were loud and bold advocates of the doctrines of no-cause, inaction, and nihilism, didn’t imagine that the Great Forty should be criticized or rejected. Why is that? For fear of being blamed, provoked, and faulted.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery, together with several well-known senior disciples, such as the venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahākappina, Mahācunda, Anuruddha, Revata, Ānanda, and others.

Now at that time the senior monks were advising and instructing the junior monks. Some senior monks instructed ten monks, while some instructed twenty, thirty, or forty. Being instructed by the senior monks, the junior monks realized a higher distinction than they had before.

Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting surrounded by the Saṅgha of monks for the invitation to admonish. Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:

“I am satisfied, monks, with this practice. My heart is satisfied with this practice. So you should rouse up even more energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. I will wait here in Sāvatthī for the Komudī full moon of the fourth month.”

Mendicants from around the country heard about this, and came down to Sāvatthī to see the Buddha.

And those senior monks instructed the junior monks even more. Some senior monks instructed ten monks, while some instructed twenty, thirty, or forty. Being instructed by the senior monks, the junior monks realized a higher distinction than they had before.

Now, at that time it was the sabbath—the Komudī full moon on the fifteenth day of the fourth month—and the Buddha was sitting in the open surrounded by the Saṅgha of monks. Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:

“This assembly has no chaff, monks, it is free of chaff, pure, and consolidated in the core. Such is this Saṅgha of monks, such is this assembly! An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world. Such is this Saṅgha of monks, such is this assembly! For an assembly such as this, giving little becomes much, while giving much becomes even more. Such is this Saṅgha of monks, such is this assembly! An assembly such as this is rarely seen in the world. Such is this Saṅgha of monks, such is this assembly! An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a knapsack.

For in this Saṅgha there are perfected mendicants who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. There are such mendicants in this Saṅgha.

In this Saṅgha there are mendicants who, with the ending of the five lower fetters are reborn spontaneously. They are extinguished there, and are not liable to return from that world. There are such mendicants in this Saṅgha.

In this Saṅgha there are mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering. There are such mendicants in this Saṅgha.

In this Saṅgha there are mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening. There are such mendicants in this Saṅgha.

In this Saṅgha there are mendicants who are committed to developing the four kinds of mindfulness meditation …

the four right efforts … the four bases of psychic power … the five faculties … the five powers … the seven awakening factors … the noble eightfold path. There are such mendicants in this Saṅgha. In this Saṅgha there are mendicants who are committed to developing the meditation on love … compassion … rejoicing … equanimity … ugliness … impermanence. There are such mendicants in this Saṅgha. In this Saṅgha there are mendicants who are committed to developing the meditation on mindfulness of breathing.

Mendicants, when mindfulness of breathing is developed and cultivated it is very fruitful and beneficial. Mindfulness of breathing, when developed and cultivated, fulfills the four kinds of mindfulness meditation. The four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.

And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?

It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present. Just mindful, they breathe in. Mindful, they breathe out.

Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’ They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’

They practice like this: ‘I’ll breathe in experiencing rapture.’ They practice like this: ‘I’ll breathe out experiencing rapture.’ They practice like this: ‘I’ll breathe in experiencing bliss.’ They practice like this: ‘I’ll breathe out experiencing bliss.’ They practice like this: ‘I’ll breathe in experiencing the mental process.’ They practice like this: ‘I’ll breathe out experiencing the mental process.’ They practice like this: ‘I’ll breathe in stilling the mental process.’ They practice like this: ‘I’ll breathe out stilling the mental process.’

They practice like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’ They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’ They practice like this: ‘I’ll breathe in immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe out immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe in freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’

They practice like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’ They practice like this: ‘I’ll breathe in observing fading away.’ They practice like this: ‘I’ll breathe out observing fading away.’ They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’ They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.

And how is mindfulness of breathing developed and cultivated so as to fulfill the four kinds of mindfulness meditation?

Whenever a mendicant knows that they breathe heavily, or lightly, or experiencing the whole body, or stilling the physical process— at that time they’re meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. For I say that the in-breaths and out-breaths are an aspect of the body. That’s why at that time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Whenever a mendicant practices breathing while experiencing rapture, or experiencing bliss, or experiencing the mental process, or stilling the mental process— at that time they meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. For I say that careful application of mind to the in-breaths and out-breaths is an aspect of feelings. That’s why at that time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Whenever a mendicant practices breathing while experiencing the mind, or gladdening the mind, or immersing the mind in samādhi, or freeing the mind— at that time they meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. There is no development of mindfulness of breathing for someone who is unmindful and lacks awareness, I say. That’s why at that time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Whenever a mendicant practices breathing while observing impermanence, or observing fading away, or observing cessation, or observing letting go— at that time they meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Having seen with wisdom the giving up of covetousness and displeasure, they watch over closely with equanimity. That’s why at that time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

That’s how mindfulness of breathing, when developed and cultivated, fulfills the four kinds of mindfulness meditation.

And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors?

Whenever a mendicant meditates by observing an aspect of the body, at that time their mindfulness is established and lucid. At such a time, a mendicant has initiated the awakening factor of mindfulness; they develop it and perfect it.

As they live mindfully in this way they investigate, explore, and inquire into that principle with wisdom. At such a time, a mendicant has initiated the awakening factor of investigation of principles; they develop it and perfect it.

As they investigate principles with wisdom in this way their energy is roused up and unflagging. At such a time, a mendicant has initiated the awakening factor of energy; they develop it and perfect it.

When they’re energetic, rapture not of the flesh arises. At such a time, a mendicant has initiated the awakening factor of rapture; they develop it and perfect it.

When the mind is full of rapture, the body and mind become tranquil. At such a time, a mendicant has initiated the awakening factor of tranquility; they develop it and perfect it.

When the body is tranquil and they feel bliss, the mind becomes immersed in samādhi. At such a time, a mendicant has initiated the awakening factor of immersion; they develop it and perfect it.

They closely watch over that mind immersed in samādhi. At such a time, a mendicant has initiated the awakening factor of equanimity; they develop it and perfect it.

Whenever a mendicant meditates by observing an aspect of feelings …

mind … principles, at that time their mindfulness is established and lucid. At such a time, a mendicant has initiated the awakening factor of mindfulness … investigation of principles … energy … rapture … tranquility … immersion …

equanimity.

That’s how the four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors.

And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom?

It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.

That’s how the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.” That is what the Buddha said. Satisfied, the monks approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then after the meal, on return from almsround, several mendicants sat together in the assembly hall and this discussion came up among them. “It’s incredible, reverends, it’s amazing, how the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha has said that mindfulness of the body, when developed and cultivated, is very fruitful and beneficial.” But their conversation was left unfinished. Then the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?” So the mendicants told him what they had been talking about. The Buddha said:

“And how, mendicants, is mindfulness of the body developed and cultivated to be very fruitful and beneficial?

It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’ They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That’s how a mendicant develops mindfulness of the body.

Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’ Whatever posture their body is in, they know it. As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.

Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.

Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And a person with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’ In the same way, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. … As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.

Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’ It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into chops. In the same way, a mendicant examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’ As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.

Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.

Or suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, hounds, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ That too is how a mendicant develops mindfulness of the body.

Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews … A skeleton without flesh but smeared with blood, and held together by sinews … A skeleton rid of flesh and blood, held together by sinews … Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here an ankle bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a back-bone, here an arm-bone, there a neck-bone, here a jaw-bone, there a tooth, here the skull. …

White bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.

Furthermore, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They drench, steep, fill, and spread themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. That too is how a mendicant develops mindfulness of the body.

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. That too is how a mendicant develops mindfulness of the body.