中部119经/身至念经(逐步品[12])

这是我亲身听闻到的：一时，世尊住舍卫城祇树给孤独园。那时，众多比丘用过午餐，从乞食回来后，聚集在集会堂，坐下来交谈。他们之间产生了这样的讨论："朋友们，这真是不可思议，真是奇妙！这位知见者、阿罗汉、正等正觉的世尊说，修习和多修身至念会带来大果、大利益。"这些比丘的讨论还没有结束，这时世尊在傍晚时分从禅修中起来，来到集会堂。到了之后，坐在准备好的座位上。坐下后，世尊对比丘们说："比丘们，你们刚才在讨论什么？你们未完成的讨论是什么？"

"世尊，我们用过午餐，从乞食回来后，聚集在集会堂，坐下来交谈。我们之间产生了这样的讨论：'朋友们，这真是不可思议，真是奇妙！这位知见者、阿罗汉、正等正觉的世尊说，修习和多修身至念会带来大果、大利益。'世尊，这就是我们未完成的讨论，这时世尊来了。"

"比丘们，如何修习和多修身至念才能带来大果、大利益呢？在这里，比丘到森林中、树下或空闲处，结跏趺坐（结跏趺坐解释：坐法之一。又作结加趺坐、结跏跗坐、跏趺正坐、跏趺坐、加趺坐、跏坐、结坐。即互交二足，结跏安坐。又称交一足为半跏趺坐、半跏坐、半跏、贤坐；称交二足为全跏坐、本跏坐、全跏、大坐、莲华坐。其坐法即双膝弯曲，两足掌向上之形式，可分为降魔、吉祥二种：1.先以右足压左股，后以左足压右股，二足掌仰于二股之上，手亦左手居上，称为降魔坐。天台、禅宗等显教诸宗多传此坐。2.先以左足压右股，后以右足压左股，手亦右手压左手，称为吉祥坐。密宗亦称之为莲花坐。如来于菩提树下成正觉时，身安吉祥之坐，手作降魔印。此多于密教中行之，盖以右足表示佛界，左足表示众生界。以右足压左足，乃佛界摄取众生界，众生界归佛界之意，即表示生佛不二之义），身体挺直，建立正念。他正念呼气，正念吸气。长呼气时，他了知：'我在长呼气'；长吸气时，他了知：'我在长吸气'。短呼气时，他了知：'我在短呼气'；短吸气时，他了知：'我在短吸气'。他学习：'我将觉知全身而呼气'；他学习：'我将觉知全身而吸气'。他学习：'我将平静身行而呼气'；他学习：'我将平静身行而吸气'。当他这样不放逸、热忱、精进地安住时，世俗的回忆和思虑就会消失。由于它们的消失，他的内心就会安定、平静、专一、得定。比丘们，这就是比丘修习身至念的方法。

"再者，比丘们，比丘走路时了知：'我在走'；站立时了知：'我在站立'；坐着时了知：'我在坐着'；躺卧时了知：'我在躺卧'。无论他的身体处于什么姿势，他都如实了知。当他这样不放逸、热忱、精进地安住时，世俗的回忆和思虑就会消失。由于它们的消失，他的内心就会安定、平静、专一、得定。比丘们，这也是比丘修习身至念的方法。

"再者，比丘们，比丘在前进、后退时保持正知；在向前看、向四周看时保持正知；在弯曲、伸展[手臂]时保持正知；在穿袈裟、持衣钵时保持正知；在吃、喝、咀嚼、品尝时保持正知；在大小便时保持正知；在行、住、坐、睡、醒、说话、沉默时保持正知。当他这样不放逸、热忱、精进地安住时，世俗的回忆和思虑就会消失。由于它们的消失，他的内心就会安定、平静、专一、得定。比丘们，这也是比丘修习身至念的方法。

"再者，比丘们，比丘审视这个身体，从脚掌往上、从头发往下，被皮肤包裹着，充满各种不净物：'在这个身体里有头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、膜、脾脏、肺、肠、肠膜、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿液。'

"比丘们，就像一个两口的袋子，装满了各种谷物，如稻米、糙米、绿豆、豆子、芝麻、精米。一个具有眼力的人打开它，会检查：'这是稻米，这是糙米，这是绿豆，这是豆子，这是芝麻，这是精米。'同样地，比丘们，比丘审视这个身体，从脚掌往上、从头发往下，被皮肤包裹着，充满各种不净物：'在这个身体里有头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、膜、脾脏、肺、肠、肠膜、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿液。'当他这样不放逸、热忱、精进地安住时，世俗的回忆和思虑就会消失。由于它们的消失，他的内心就会安定、平静、专一、得定。比丘们，这也是比丘修习身至念的方法。

"再者，比丘们，比丘审视这个身体的元素：'在这个身体里有地大、水大、火大、风大（四大解释，见第八十一章）。'就像一个熟练的屠夫或屠夫的学徒，宰杀了一头牛，分割成几块，坐在十字路口。同样地，比丘们，比丘审视这个身体的元素：'在这个身体里有地大、水大、火大、风大。'当他这样不放逸、热忱、精进地安住时，世俗的回忆和思虑就会消失。由于它们的消失，他的内心就会安定、平静、专一、得定。比丘们，这也是比丘修习身至念的方法。

"再者，比丘们，比丘好像看到一具尸体，被丢弃在坟场里，死了一天、两天或三天，肿胀、发青、生脓。他将此与自己的身体相比较：'这个身体也有同样的性质，将来也会变成这样，不能避免这种状态。'当他这样不放逸、热忱、精进地安住时，世俗的回忆和思虑就会消失。由于它们的消失，他的内心就会安定、平静、专一、得定。比丘们，这也是比丘修习身至念的方法。

"再者，比丘们，比丘好像看到一具尸体，被丢弃在坟场里，被乌鸦、秃鹰、鹫鸟、苍鹭、狗、老虎、豹、豺狼或各种小动物啃食。他将此与自己的身体相比较：'这个身体也有同样的性质，将来也会变成这样，不能避免这种状态。'当他这样不放逸...比丘们，这也是比丘修习身至念的方法。

"再者，比丘们，比丘好像看到一具尸体，被丢弃在坟场里，一具带着肉和血的骨架，筋腱相连...一具没有肉但沾有血的骨架，筋腱相连...一具既无肉又无血的骨架，筋腱相连...散落各处的骨头 - 这里一块手骨，那里一块脚骨，这里一块踝骨，那里一块小腿骨，这里一块大腿骨，那里一块髋骨，这里一块肋骨，那里一块脊骨，这里一块肩胛骨，那里一块颈骨，这里一块下颚骨，那里一块牙齿，这里是头盖骨。他将此与自己的身体相比较：'这个身体也有同样的性质，将来也会变成这样，不能避免这种状态。'当他这样不放逸...比丘们，这也是比丘修习身至念的方法。

"再者，比丘们，比丘好像看到一具尸体，被丢弃在坟场里，白骨像贝壳一样洁白...堆积如山的骨头，经过一年...腐烂的骨头，变成粉末。他将此与自己的身体相比较：'这个身体也有同样的性质，将来也会变成这样，不能避免这种状态。'当他这样不放逸...比丘们，这也是比丘修习身至念的方法。

"再者，比丘们，比丘远离感官欲望...进入并安住于初禅（初禅解释，见第一百五十五章）。他以离生喜乐浸透、充满、遍满此身，全身没有任何地方不被离生喜乐所浸透。比丘们，就像一个熟练的浴室助手或他的学徒，将沐浴粉倒在铜盆里，用水调和，揉捏成团，使水份渗透、浸透内外，但不流失。同样地，比丘们，比丘以离生喜乐浸透、充满、遍满此身，全身没有任何地方不被离生喜乐所浸透。当他这样不放逸...比丘们，这也是比丘修习身至念的方法。

"再者，比丘们，比丘平息了寻伺...进入并安住于第二禅（有寻有伺解释，见第八百八十九章；第二禅，见第一百五十五章）。他以定生喜乐浸透、充满、遍满此身，全身没有任何地方不被定生喜乐所浸透。比丘们，就像有一个深潭，其泉水从底部涌出，没有任何来自东方、西方、北方或南方的水流注入，天也不时降雨，但凉爽的水流从潭底涌出，浸透、充满、遍满整个水潭，没有任何地方不被凉水所浸透。同样地，比丘们，比丘以定生喜乐浸透、充满、遍满此身，全身没有任何地方不被定生喜乐所浸透。当他这样不放逸...比丘们，这也是比丘修习身至念的方法。

"再者，比丘们，比丘离喜...进入并安住于第三禅（第三禅，见第一百五十五章）。他以无喜之乐浸透、充满、遍满此身，全身没有任何地方不被无喜之乐所浸透。比丘们，就像在一个青莲池、红莲池或白莲池中，有些青莲、红莲或白莲生长在水中、发育在水中、不露出水面、沉在水下，从根到顶都被凉水浸透、充满、遍满，没有任何部分不被凉水所浸透。同样地，比丘们，比丘以无喜之乐浸透、充满、遍满此身，全身没有任何地方不被无喜之乐所浸透。当他这样不放逸...比丘们，这也是比丘修习身至念的方法。

"再者，比丘们，比丘舍离了乐...进入并安住于第四禅（第四禅，见第一百五十五章）。他以清净、明晰的心遍满全身，全身没有任何地方不被清净、明晰的心所遍满。比丘们，就像一个人全身裹着白布，没有任何部分不被白布所覆盖。同样地，比丘们，比丘以清净、明晰的心遍满全身，全身没有任何地方不被清净、明晰的心所遍满。当他这样不放逸、热忱、精进地安住时，世俗的回忆和思虑就会消失。由于它们的消失，他的内心就会安定、平静、专一、得定。比丘们，这也是比丘修习身至念的方法。

"比丘们，任何人修习和多修身至念，所有善法都会包含在其中，都会导向明智。比丘们，就像任何人以心遍满大海，所有流入海洋的河流都包含在其中。同样地，比丘们，任何人修习和多修身至念，所有善法都会包含在其中，都会导向明智。

"比丘们，任何人不修习、不多修身至念，魔罗就能找到机会，找到立足点。比丘们，就像一个人把一个重石头扔在一堆湿泥上。比丘们，你们怎么认为，这个重石头能在湿泥堆里找到立足点吗？""是的，世尊。""同样地，比丘们，任何人不修习、不多修身至念，魔罗就能找到机会，找到立足点。比丘们，就像有一根干燥、无水分的木柴，然后一个人带着钻木取火的工具来，说：'我要生火，我要产生热量。'比丘们，你们怎么认为，那个人用钻木取火的工具摩擦那根干燥、无水分的木柴，能生火、产生热量吗？""是的，世尊。""同样地，比丘们，任何人不修习、不多修身至念，魔罗就能找到机会，找到立足点。比丘们，就像一个空的水罐放在架子上；然后一个人带着一桶水来。比丘们，你们怎么认为，那个人能把水倒进去吗？""是的，世尊。""同样地，比丘们，任何人不修习、不多修身至念，魔罗就能找到机会，找到立足点。

"比丘们，任何人修习和多修身至念，魔罗就找不到机会，找不到立足点。比丘们，就像一个人把一个轻软的线球扔在一块平滑的木板上。比丘们，你们怎么认为，这个轻软的线球能在平滑的木板上找到立足点吗？""不能，世尊。""同样地，比丘们，任何人修习和多修身至念，魔罗就找不到机会，找不到立足点。比丘们，就像有一根湿润、多汁的木柴，然后一个人带着钻木取火的工具来，说：'我要生火，我要产生热量。'比丘们，你们怎么认为，那个人用钻木取火的工具摩擦那根湿润、多汁的木柴，能生火、产生热量吗？""不能，世尊。""同样地，比丘们，任何人修习和多修身至念，魔罗就找不到机会，找不到立足点。比丘们，就像一个装满水的水罐，水面与罐口齐平，乌鸦都能喝到，放在架子上；然后一个人带着一桶水来。比丘们，你们怎么认为，那个人能把水倒进去吗？""不能，世尊。""同样地，比丘们，任何人修习和多修身至念，魔罗就找不到机会，找不到立足点。

"比丘们，任何人修习和多修身至念，无论他想证悟哪种通过直接知识可证的法，只要适当的条件具备，他就能在当下亲身体验到。比丘们，就像一个装满水的水罐，水面与罐口齐平，乌鸦都能喝到，放在架子上。如果一个强壮的人以任何方式倾斜它，水会流出来吗？""会的，世尊。""同样地，比丘们，任何人修习和多修身至念，无论他想证悟哪种通过直接知识可证的法，只要适当的条件具备，他就能在当下亲身体验到。比丘们，就像在平坦的地面上有一个四方形的水池，四周筑有堤坝，装满水，水面与堤坝齐平，乌鸦都能喝到。如果一个强壮的人从任何一边打开堤坝，水会流出来吗？""会的，世尊。""同样地，比丘们，任何人修习和多修身至念，无论他想证悟哪种通过直接知识可证的法，只要适当的条件具备，他就能在当下亲身体验到。比丘们，就像在平坦的十字路口停着一辆装备齐全的马车，马匹训练有素，鞭子放在一旁。一个熟练的驭手、训练马匹的大师登上马车，左手抓住缰绳，右手拿起鞭子，就能随心所欲地驾驶马车前进或后退。同样地，比丘们，任何人修习和多修身至念，无论他想证悟哪种通过直接知识可证的法，只要适当的条件具备，他就能在当下亲身体验到。

"比丘们，当身至念被培养、多修，被作为车乘，作为基础，被建立、发展和善加修习时，可以期待十种利益。哪十种？

"他能克服不愉快和愉快，而不是被不愉快所克服；他征服已生起的不愉快并保持[平静]。

"他能克服恐惧和惊慌，而不是被恐惧和惊慌所克服；他征服已生起的恐惧和惊慌并保持[平静]。

"他能忍受寒、热、饥、渴、虻、蚊、风、日晒和爬虫的接触；能忍受恶语和不善意的言辞；他能忍受已生起的身体感受，即痛苦、剧烈、锐利、刺骨、不悦、不适，甚至威胁生命的感受。

"他能随意获得四种禅那（禅那解释：思惟修，或静虑，即住心一境而冥想妙理），它们构成增上心和当下安乐住，获得时毫不困难，毫不费力。

"他能体验各种神通：从一变多，从多变一；显现和消失；无阻碍地穿越墙壁、围栏和山岳，如同穿越空气；在地上出没如同在水中；在水上行走如同在地上；盘腿而坐，在空中飞行如同飞鸟；用手触摸抚摸日月这样有大神力、大威力的天体；他能以身自在到达梵天界（梵天界解释：指色界之初禅天。略称梵界。系堵塞诸烦恼海之本源者，所生寂静梵天之世界。梵天界中，有梵众天、梵辅天等，亦总称之为梵身天或梵世天）。

"以清净超人的天耳界，他能听到天界和人间的声音，无论远近。

"他能以心智了知其他众生、其他人的心...他了知有贪欲的心为'有贪欲的心'，了知离贪欲的心为'离贪欲的心'...了知解脱的心为'解脱的心'，了知未解脱的心为'未解脱的心'。

"他能忆念许多前世，即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，许多成劫、许多坏劫、许多成坏劫（劫解释：指的是一个极其漫长的时间周期，通常用来描述宇宙的生成、存在和毁灭的循环，一劫通常指一个大劫，也就是一个完整的宇宙生灭周期）。[他忆念]：'在那里，我有如此名，属于如此种姓，有如此外貌，吃如此食物，经历如此苦乐，有如此寿命。从那里死后，我再生于此处...'他能如此忆念许多前世的状况和细节。

"以清净超人的天眼，他能看见众生死时生时，看见低贱的、高贵的、美丽的、丑陋的、幸运的、不幸的，他了解众生如何随业力而生：'这些众生因身、语、意的恶行，诽谤圣者，持邪见，行为受邪见影响，身坏命终后，生于恶处、恶趣、堕处、地狱。但那些众生因身、语、意的善行，不诽谤圣者，持正见，行为受正见影响，身坏命终后，生于善趣、天界。'他以如此清净超人的天眼，看见众生死时生时...

"通过烦恼的灭尽，他在当下进入并安住于无漏的心解脱、慧解脱，亲身证知和证悟。

"比丘们，当身至念被培养、多修，被作为车乘，作为基础，被建立、发展和善加修习时，可以期待这十种利益。"

这就是世尊所说。那些比丘对世尊的话感到满意和欢喜。

《身至念经》完。

巴利语原版经文

MN.119/(9) Kāyagatāsatisuttaṃ

　　 153. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi– “acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā”ti. Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi– “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Idha bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi– ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

　　 154. “Kathaṃ bhāvitā ca, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? 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. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evaṃ, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

　　 “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. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

　　 “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. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

　　 “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 pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.

　　 “Seyyathāpi, bhikkhave, ubhatomukhā putoḷi 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 nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

　　 “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. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

　　 “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 evaṃ-anatīto’ti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

　　 “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 khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati– ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃ-anatīto’ti. Tassa evaṃ appamattassa …pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

　　 “Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ …pe… aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ …pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ …pe… aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati– ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃ-anatīto’ti. Tassa evaṃ appamattassa …pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

　　 “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 evaṃ-anatīto’ti. Tassa evaṃ appamattassa …pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

　　 155. “Puna caparaṃ, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa …pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

　　 “Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ na pacchimāya disāya udakassa āyamukhaṃ na uttarāya disāya udakassa āyamukhaṃ na dakkhiṇāya disāya udakassa āyamukhaṃ; devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa …pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

　　 “Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa …pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

　　 “Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati, sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

　　 156. “Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā. Seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.

　　 “Yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. Seyyathāpi bhikkhave, puriso garukaṃ silāguḷaṃ allamattikāpuñje pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu taṃ garukaṃ silāguḷaṃ allamattikāpuñje labhetha otāran”ti? “Evaṃ, bhante”. “Evameva kho bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. Seyyathāpi, bhikkhave, sukkhaṃ kaṭṭhaṃ koḷāpaṃ; atha puriso āgaccheyya uttarāraṇiṃ ādāya– ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “Evaṃ bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. Seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti? “Evaṃ, bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ”.

　　 157. “Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, puriso lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso taṃ lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake labhetha otāran”ti? “No hetaṃ, bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, allaṃ kaṭṭhaṃ sasnehaṃ; atha puriso āgaccheyya uttarāraṇiṃ ādāya– ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “No hetaṃ, bhante”. “Evameva kho, bhikkhave yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti? “No hetaṃ, bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ”.

　　 158. “Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, ta tatre sakkhibhabbataṃ pāpuṇāti sati sati-āyatane. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito. Tamenaṃ balavā puriso yato yato āviñcheyya, āgaccheyya udakan”ti? “Evaṃ, bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati-āyatane. Seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī assa āḷibandhā pūrā udakassa samatittikā kākapeyyā. Tamenaṃ balavā puriso yato yato āḷiṃ muñceyya āgaccheyya udakan”ti? “Evaṃ bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati-āyatane. Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo; tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyāpi paccāsāreyyāpi; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati-āyatane”.

　　 159. “Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṃsā pāṭikaṅkhā. Aratiratisaho hoti, na ca taṃ arati sahati, uppannaṃ aratiṃ abhibhuyya viharati.

　　 “Bhayabheravasaho hoti, na ca taṃ bhayabheravaṃ sahati, uppannaṃ bhayabheravaṃ abhibhuyya viharati.

　　 “Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.

　　 “Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

　　 “So anekavihitaṃ iddhividhaṃ paccānubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti, āvibhāvaṃ …pe… yāva brahmalokāpi kāyena vasaṃ vatteti.

　　 “Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca …pe….

　　 “Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ …pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sa-uttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.

　　 “So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

　　 “Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

　　 “Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

　　 “Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṃsā pāṭikaṅkhā”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Kāyagatāsatisuttaṃ niṭṭhitaṃ navamaṃ.