經號:   
   (中部119經 更新)
中部119經/身至念經(逐步品[12])(莊春江譯)
  我聽到這樣
  有一次世尊住在舍衛城祇樹林給孤獨園。
  那時,眾多比丘食畢,從施食處返回,在講堂集會共坐,出現這樣的談論:
  「不可思議啊,學友未曾有啊,學友!到此,身至念修習、已多修習時,有大果、大效益被有知、有見的世尊、阿羅漢、遍正覺者所說。」但,在這裡,那些比丘們之間的這個談論被中斷。
  那時,世尊在傍晚時,從獨坐中出來,去講堂。抵達後,在設置好的座位坐下。坐好後,世尊召喚比丘們:
  「比丘們!現在,在這裡共坐談論的是什麼呢?談論中被中斷的是什麼呢?」
  「大德!這裡,我們食畢,從施食處返回,在講堂集會共坐,出現這樣的談論:『不可思議啊,學友!未曾有啊,學友!到此,身至念已修習、已多修習時,有大果、大效益被有知、有見的世尊、阿羅漢、遍正覺者所說。』大德!這是我們談論中被中斷的,這時世尊抵達。」
  「比丘們!比丘怎樣已修習、怎樣已多修習身至念時,有大果、大效益呢?
  比丘們!這裡,比丘走到林野,或走到樹下,或走到空屋,坐下,盤腿後,挺直身體,建立起面前的念後他只具念地吸氣、只具念地呼氣: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:『經驗著一切身,我將吸氣。』他學習:『經驗著一切身,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。』當他住於這樣不放逸、熱心、自我努力時,則那些依著家居[生活]的憶念與意向被捨斷,以那些的捨斷而內心住立、安靜下來、成為統一、入定,比丘們!比丘這樣修習身至念。
  再者,比丘們!當比丘行走時,他了知:『我行走。』當站著時,他了知:『我站著。』當坐著時,他了知:『我坐著。』當躺著時,他了知:『我躺著。』他如身體被放置而知道。當他住於這樣不放逸、熱心、自我努力時,則那些依著家居[生活]的憶念與意向被捨斷,以那些的捨斷而內心住立、安靜下來、成為統一、入定,比丘們!比丘這樣修習身至念。
  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;在[肢體]曲伸時是正知於行為者;在[穿]衣、持鉢與大衣時是正知於行為者;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。當他住於這樣不放逸、熱心、自我努力時,則那些依著家居[生活]的憶念與意向被捨斷,以那些的捨斷而內心住立、安靜下來、成為統一、入定,比丘們!比丘這樣修習身至念。
  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、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。』當他住於這樣不放逸、熱心、自我努力時,則那些依著家居[生活]的憶念與意向被捨斷,以那些的捨斷而內心住立、安靜下來、成為統一、入定,比丘們!比丘這樣修習身至念。
  再者,比丘們!比丘就此如其住立、如其志向、有界之身觀察:『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、如其志向、有界之身觀察:『在這身體中有地界、水界、火界、風界。』當他住於這樣不放逸、熱心、自我努力時,則那些依著家居[生活]的憶念與意向被捨斷,以那些的捨斷而內心住立、安靜下來、成為統一、入定,比丘們!比丘這樣修習身至念。
  再者,比丘們!猶如比丘如果看見被捨棄在墓地的遺骸: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。』當他住於這樣不放逸、熱心、自我努力時,則那些依著家居[生活]的憶念與意向被捨斷,以那些的捨斷而內心住立、安靜下來、成為統一、入定,比丘們!比丘這樣修習身至念。
  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。』當他住於這樣不放逸、……(中略)比丘們!比丘這樣修習身至念。
  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。』當他住於這樣不放逸、……(中略)比丘們!比丘這樣修習身至念。
  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。』當他住於這樣不放逸、……(中略)比丘們!比丘這樣修習身至念。
  再者,比丘們!比丘從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,他以離而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離而生喜、樂遍滿。比丘們!猶如熟練的澡堂師傅或澡堂師傅的徒弟在銅皿中撒佈沐浴粉後,與水充分攪拌,沐浴粉團隨之濕潤、來到濕潤、內外被滲透濕潤而無滲漏。同樣的,比丘們!比丘以離而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離而生喜、樂遍滿。當他住於這樣不放逸、……(中略)比丘們!比丘這樣修習身至念。
  再者,比丘們!比丘以尋與伺的平息,……(中略)進入後住於第二禪,他以定而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被定而生喜、樂遍滿。比丘們!猶如有湧泉的深水池,其在東方無進水口,在西方無進水口,在北方無進水口,在南方無進水口,天又不能經常給予正確的水流,而那水池的冷水保持湧出後,那水池會被冷水潤澤、遍流、充滿、遍滿,全水池沒有任何地方不會被冷水遍滿。同樣的,比丘們!比丘以定而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被定而生喜、樂遍滿。當他住於這樣不放逸、……(中略)比丘們!比丘這樣修習身至念。
  再者,比丘們!比丘以喜的褪去……(中略)進入後住於[這聖弟子宣說:『他是平靜、具念、住於樂者』的]第三禪,他以離喜之樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離喜之樂遍滿。比丘們!猶如在青蓮池、紅蓮池、白蓮池中,一些青蓮、紅蓮、白蓮生在水中,長在水中,依止於水面下,沈在水下生長,從其頂點到根被冷水潤澤、遍流、充滿、遍滿,全青蓮、紅蓮、白蓮沒有任何地方不會被冷水遍滿。同樣的,比丘們!比丘以離喜之樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離喜之樂遍滿。當他住於這樣不放逸、……(中略)比丘們!比丘這樣修習身至念。
  再者,比丘們!比丘以樂的捨斷……(中略)進入後住於[不苦不樂,由平靜而念遍淨的]第四禪,他以遍淨、皎潔之心遍滿此身後而坐,全身沒有任何地方不被遍淨、皎潔之心遍滿。比丘們!猶如男子會以白衣包含頭裹上後而坐,全身沒有任何地方不會被白衣遍滿。同樣的,比丘們!比丘以遍淨、皎潔之心遍滿此身後而坐,全身沒有任何地方不被遍淨、皎潔之心遍滿。當他住於這樣不放逸、熱心、自我努力時,則那些依著家居[生活]的憶念與意向被捨斷,以那些的捨斷而內心住立、安靜下來、成為統一、入定,比丘們!比丘這樣修習身至念。
  比丘們!凡任何身至念已修習、已多修習者,任何明的一部分之善法都包含在其內。比丘們!猶如凡任何以心遍滿大海者,任何到大海的小河川都包含在其內。同樣的,比丘們!凡任何身至念已修習、已多修習者,任何明的一部分之善法都包含在其內。
  比丘們!凡任何身至念未修習、未多修習者,對他來說,魔獲得機會,對他來說,魔獲得對象。比丘們!猶如男子如果丟重石塊到濕泥土堆中,比丘們!你們怎麼想:那重石塊是否會獲得機會到濕泥土堆中呢?」
  「是的,大德!」
  「同樣的,比丘們!凡任何身至念未修習、未多修習者,對他來說,魔獲得機會,對他來說,魔獲得對象。
  比丘們!猶如有乾枯柴,那時,如果男子拿了取火的上鑽木走來[,心想]:『我將生火,我將顯現熱。』比丘們!你們怎麼想:那位男子拿了取火的上鑽木鑽那乾枯柴,是否能生火、能顯現熱呢?」
  「是的,大德!」
  「同樣的,比丘們!凡任何身至念未修習、未多修習者,對他來說,魔獲得機會,對他來說,魔獲得對象。
  比丘們!猶如有空的、空虛的水瓶放在固定架上,那時,如果男子擔水走來,比丘們!你們怎麼想:那位男子是否能獲得水的注入呢?」
  「是的,大德!」
  「同樣的,比丘們!凡任何身至念未修習、未多修習者,對他來說,魔獲得機會,對他來說,魔獲得對象。
  比丘們!凡任何身至念已修習、已多修習者,對他來說,魔不獲得機會,對他來說,魔不獲得對象。比丘們!猶如男子如果丟輕線球在全心材[製]的門閂上,比丘們!你們怎麼想:那輕線球是否會獲得機會(降入)到全心材[製]的門閂中呢?」
  「不,大德!」
  「同樣的,比丘們!凡任何身至念已修習、已多修習者,對他來說,魔不獲得機會,對他來說,魔不獲得對象。
  比丘們!猶如有濕且帶樹汁的柴,那時,如果男子拿了取火的上鑽木走來[,心想]:『我將生火,我將顯現熱。』比丘們!你們怎麼想:那位男子拿了取火的上鑽木鑽那濕且帶樹汁的柴,是否能生火、能顯現熱呢?」
  「不,大德!」
  「同樣的,比丘們!凡任何身至念已修習、已多修習者,對他來說,魔不獲得機會,對他來說,魔不獲得對象。
  比丘們!猶如有滿滿的、水滿到烏鴉可喝到的水瓶放在固定架上,那時,如果男子擔水走來,比丘們!你們怎麼想:那位男子是否能獲得水的注入呢?」
  「不,大德!」
  「同樣的,比丘們!凡任何身至念已修習、已多修習者,對他來說,魔不獲得機會,對他來說,魔不獲得對象。
  比丘們!凡任何身至念已修習、已多修習者,則他對任何使心轉向應該被證智作證的法,當有處的存在時,對以智證的作證,不論在哪裡,他都能夠達到見證。比丘們!猶如有滿滿的、水滿到烏鴉可喝到的水瓶放在固定架上,如果有力氣的男子旋轉它,水會跑出來嗎?」
  「是的,大德!」
  「同樣的,比丘們!凡任何身至念已修習、已多修習者,則他對任何使心轉向應該被證智作證的法,當有處的存在時,對以智證的作證,不論在哪裡,他都能夠達到見證。
  比丘們!猶如在平地上如果有滿滿的、水滿到烏鴉可喝到的、四周有堤防圍起來的蓮花池,如果有力氣的男子釋放堤防,水會跑出來嗎?」
  「是的,大德!」
  「同樣的,比丘們!凡任何身至念已修習、已多修習者,則他對任何使心轉向應該被證智作證的法,當有處的存在時,對以智證的作證,不論在哪裡,他都能夠達到見證。
  比丘們!猶如在平整地面的十字路口上如果有軛著駿馬的車輛住立,鞭子已放置,熟練的訓練師、馬的調御者登上後,他以左手握持繮繩,右手握持鞭子,能來去任何想要到的地方。同樣的,比丘們!凡任何身至念已修習、已多修習者,則他對任何使心轉向應該被證智作證的法,當有處的存在時,對以智證的作證,不論在哪裡,他都能夠達到見證。
  比丘們!當身至念已熟習、已修習、已多修習,作為車輛、作為所依、已實行、已累積、善精勤時,十種利益應該可以被預期:[哪十個呢?]
  他成為不樂與樂的征服者,不樂不征服他,他打勝已生起的不樂後而住。
  他成為恐怖與害怕的征服者,恐怖與害怕不征服他,他打勝已生起的恐怖與害怕後而住。
  他成為寒、暑、飢、渴,與虻、蚊、風、日、蛇的接觸,辱罵、誹謗的語法之忍耐者,已生起苦的、激烈的、猛烈的、辛辣的、不愉快的、不合意的、奪命的身體的感受之忍住者。
  他成為[構成]增上心與在當生中為樂住處之四[種]禪的隨欲獲得者、不困難獲得者、無困難獲得者。
  他體驗各種神通種類:有了一個後變成多個,有了多個後變成一個;現身、……(中略)以身體使之自在行去直到梵天世界。
  他以清淨、超越人的天耳界,聽見天與人二者不論是遠、是近的聲音。
  他以心熟知心後,了知其他眾生、其他個人:有貪的心了知為『有貪的心』,離貪的心……(中略)有瞋的心……離瞋的心……有癡的心……離癡的心……收斂的心……散亂的心……廣大的心……未廣大的心……有更上的心……無更上的心……得定的心……未得定的心……已解脫的心……未解脫的心了知為『未解脫的心』。
  他回憶起許多前世住處,即:一生、二生、……(中略)像這樣,他回憶起許多前世住處有這樣的行相與境遇
  他以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉。
  他以諸煩惱的滅盡,以證智自作證後,在當生中進入後住於無煩惱的心解脫、慧解脫。
  比丘們!當身至念已熟習、已修習、已多修習,作為車輛、作為所依、已實行、已累積、善精勤時,十種利益應該可以被預期。」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。
  身至念經第九終了。
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.
漢巴經文比對(莊春江作):
  「隨其身行(MA.81)」,南傳作「如身體被放置」(Yathā yathā vā panassa kāyo paṇihito hoti),智髻比丘長老英譯為「隨他的身體傾向」(…accordingly however his body is disposed)。
  「以心遍滿大海」(mahāsamuddo cetasā phuṭo),智髻比丘長老英譯為「擴大他的心遍於大海」(has extended his mind over the great ocean)。
  「機會」(otāranti),智髻比丘長老英譯為「得到進入」(an opportunity),或「入口」(entry)。按:「機會」(otāra),另譯為「降落;缺陷;過失」,《破斥猶豫》以「裂口、縫隙(缺點/缺陷)」(vivaraṃ chiddaṃ)解說。