Commentary on the Satipaṭṭhāna Sutta (Second Edition) (Newly Revised)

Chapter Two   Contemplation of the Body

Section One   Contemplation of Breathing

Original text: Now, O Bhikkhus, how does a Bhikkhu dwell contemplating the body in the body? Herein, O Bhikkhus, a Bhikkhu, having gone to the forest, or to the foot of a tree, or to an empty place, sits down cross-legged, keeps his body erect, and establishes mindfulness in front of him.

Explanation: The World-Honored One said: Then, O Bhikkhus, since practicing the four foundations of mindfulness can extinguish suffering and sorrow and attain coolness, how should a Bhikkhu dwell contemplating the body in the body? O Bhikkhus, to practice the four foundations of mindfulness, first you must choose undisturbed places such as forests, under trees, or secluded spots. Sit cross-legged, keep the body upright and straight, without bending, and then begin to contemplate and observe.

The World-Honored One began to explain the method of dwelling while contemplating the body in detail: how to contemplate the body, how the mind abides on the physical body to observe. In the past, when the World-Honored One taught the Dharma, many disciples came to listen. After the Dharma assembly ended, the disciples each found a quiet place to sit in meditation, contemplate, and observe. The weather in India is very hot, so Bhikkhus could go anywhere – under a tree in the forest, in a cemetery, or in a stone cave – any place without disturbance. They would spread a thin mat on the ground, sit cross-legged, and sit upright. Each person had their own place; they did not practice together in groups of two or three, because each person contemplated individually, without discussion or study, thus avoiding mutual interference. Their practice method cultivated both samādhi (concentration) and prajñā (wisdom). Contemplation itself is the practice of wisdom, involving deep contemplation, which inherently includes samādhi. This is the simultaneous cultivation of concentration and wisdom.

Why sit cross-legged? Sitting cross-legged stabilizes the body; once the legs are crossed, the qi and blood do not scatter chaotically, and the body easily becomes still. The flow of qi and channels becomes orderly and strong, making the physical body more comfortable. Thus, the mind can also settle down, thoughts become less scattered – this is the benefit of sitting cross-legged. If the body is upright, the flow of qi and blood is smooth, and the mind is not scattered. If the body is crooked, slack, or the internal organs are misaligned, the qi and blood do not flow smoothly, the mind becomes scattered and lazy, and one easily becomes dull. When the body is upright, the mind immediately becomes focused – this is the principle of straightening the body and rectifying the mind.

After that, what should one contemplate? One contemplates the Dharma spoken by the World-Honored One. Every time the World-Honored One finished teaching, the disciples each found a place to contemplate and digest the Dharma he had taught. If we, after listening to the Dharma, simply leave and never recall or reflect on it again, considering it finished even if we briefly recall it without diligent practice, then we cannot gain true benefit from the Buddha Dharma we have heard.

After listening to the Dharma, one should strike while the iron is hot. Upon returning, one should recall and contemplate, reflecting on each principle one by one, verifying them one by one. Once one principle is understood through contemplation, then contemplate the next, verifying whether what the World-Honored One said is true. The Bhikkhus of the past practiced in this way. While contemplating, they also had samādhi; contemplation within samādhi is called meditation contemplation (dhyāna observation). This is the meaning of śrāvaka (Hinayāna) meditation practice. This is not the Chan (Zen) meditation of the Mahāyāna, nor the Chan method of realizing the eighth consciousness (ālaya-vijñāna); it is the śrāvaka meditation method. However, the effort and mental focus are similar – both involve concentration and wisdom, contemplating and investigating the principles of the Buddha Dharma taught by the World-Honored One within samādhi.

Original text: Mindfully he breathes in, mindfully he breathes out.

Explanation: What is mindfulness? It is a mind free from distracting thoughts, focused on the Dharma principle being contemplated at present, without thinking of other miscellaneous matters – this is mindfulness. To dwell while contemplating the body, one must start by contemplating the breath, observing one's own breathing, paying attention to one's own breath. For example, when we are inhaling, air enters through the nostrils, reaches the windpipe, and then gradually moves down through the windpipe to the internal organs. The path the breath takes, reaching which position, should all be perceptible. Finally, when the breath reaches the dantian (elixir field) in the abdomen, one should know it. If one does not know, it is not mindfulness; the mind has wandered. Why does one not know one's own breathing? Because the mind is engaged in random thoughts, thinking of other things. When the mind is scattered and attention is not focused, one does not know. Therefore, we must continuously observe the breath, tying all mental focus to this matter. Without random thoughts, concentration develops quickly, the body changes quickly, and contemplation becomes very sharp. After contemplating and observing in this way, one can sever the view of the body (satkāya-dṛṣṭi) and the view of self (ātma-dṛṣṭi).

First, observe one's own breath with mindfulness, knowing the entire process of inhalation. After inhaling, exhale with mindfulness. Observe oneself exhaling, knowing the path the breath takes from the dantian position upwards, and then gently expelling the breath through the mouth. One must be clearly aware of the entire process, with no scattered thoughts and no dullness. If one is dull, the state of breathing cannot be felt.

Original text: Breathing in long, he understands: 'I breathe in long'; or breathing out long, he understands: 'I breathe out long.'

Explanation: When the breath becomes long, during a long inhalation, one knows, "I am breathing in long"; then, during a long exhalation, one knows, "I am breathing out long."

After training well in breathing in mindfully and breathing out mindfully, one proceeds to the next step. Once the mind quiets down, both inhalation and exhalation become longer. Why do they become longer? Because when the mind is calm, the breathing passages all open up; there are no blockages in between. The breath can reach all the way down to the dantian, so the time for inhalation becomes longer, and the body also becomes healthier. This is because the flow of qi through the channels expels the sick qi from the body. If the body is unhealthy, the breath cannot pass beyond the chest and is exhaled halfway, unable to reach the dantian. In more severe cases, it is exhaled right at the throat – such people are quite weak.

During a long inhalation, with clear comprehension and mindfulness, one knows that one's current inhalation is very long, very slow – one breath might take half a minute, possibly up to a minute. If concentration gradually deepens, reaching the fourth dhyāna, even the breath stops, indicating very deep samādhi. The better the concentration, the slower, gentler, and more relaxed the breath becomes. If concentration is poor, the sound of breathing is coarse and heavy, audible to others. Being able to hear the sound of breathing indicates blockages in the body's passages; the body is unhealthy.

After knowing the long inhalation, one also knows the long exhalation, knowing that the time for exhalation is long, very slow, very subtle. This practice progresses step by step. First, accomplish the first step well, then proceed to the next. When the foundation is solid and firm, the next step can proceed smoothly, and samādhi can be well cultivated. In this way, one trains one's mind, training one's power of concentration and wisdom.

Original text: Or breathing in short, he understands: 'I breathe in short'; or breathing out short, he understands: 'I breathe out short.'

Explanation: If the inhalation is short, one should also know, "I am breathing in short." If the exhalation is short, one should also know, "I am breathing out short."

When one can know both long inhalation and long exhalation, sometimes the breath becomes shorter due to various reasons. At such times, one should also know that one's current inhalation is relatively short, filling up in a very short time, unable to draw in more air. The exhalation time is also short, expelled all at once. One should also know this, which is due to various physical reasons. In this way, one trains one's mind to achieve unity and single-pointedness, fixed on the observation of the breath being practiced. This is called concentration (samādhi) – the mind abiding in one place.

One knows both short inhalation and short exhalation. After training to this point, one continues to practice further. The duration of training varies for each individual, depending on one's physical constitution, mental disposition, foundation in the Buddha Dharma, mental strength, and health condition. The time required differs: some may practice for half an hour, some may need several days, some may need half a month, some may need a month before the mind quiets down and the mental focus can concentrate entirely on the breath. This timeframe is uncertain. If this foundation is not solid, do not proceed further. If any step is not done well, the subsequent practice will become chaotic and cannot continue. Only after knowing the length of the breath should one proceed further.

Original text: He trains thus: 'I shall breathe in experiencing the whole body'; he trains thus: 'I shall breathe out experiencing the whole body.'

Explanation: After practicing to the point where mental strength is enhanced, the scope of contemplation should gradually expand, from being aware of a specific part of the body to eventually encompassing the whole body. While inhaling, one should not only be aware of the path the breath takes but also be aware of the state of the whole body, the entire physical condition – everything must be known. That is to say, starting from the nostrils during inhalation, one should know the condition of every part of the body, where the breath reaches, clearly perceive and grasp it without mental confusion. One should know the condition of one's stomach and intestines, the condition of the heart, the condition of the abdomen, the condition of the head, the condition of the waist and legs, the condition of the hands and feet, the condition of the whole body – one should know all of this.

Being aware of the state of the whole body is achieved gradually. Because the condition of the whole body is complex, it requires a certain level of concentration and corresponding wisdom and mental power to accomplish. Once the previous foundation is well laid, even complex things can be observed. Reaching this stage of observation indicates that concentration is already very good. With good concentration, one can know many things – not just the state of breathing. One can simultaneously know the state of breathing and the state of the whole body. Which place is comfortable, which place is blocked, which place is full, which place is empty, which place is painful – one knows all of this. If the body sways due to lack of mental focus and qi not returning to its source, one should also be aware of it. When the mind quiets down, the qi channels become smooth, and the body is peaceful, one should know it. Ultimately, one should know all the various states that arise in the body because mental strength is sufficient. This method is experiencing the whole body while breathing in; both concentration and wisdom are enhanced.

While exhaling, one should also know the entire condition of the body, everything should be clear. At this time, the mind is neither scattered nor dull; there is clear comprehension and mindfulness. If one does not know or is unclear, the mind has scattered. One knows the pain and comfort in the legs, knows the numbness, knows whether qi and blood have passed through or not. One knows the condition of the hands, the shoulders, the head, the face, the internal organs, the waist, and the back. At this time, attention must be completely focused; mental power must encompass the entire body so that the mind can know the conditions of all parts of the body. Wisdom power expands, and both concentration and wisdom are simultaneously enhanced. This is the practice method of experiencing the whole body while breathing out.

Original text: He trains thus: 'I shall breathe in tranquilizing the bodily formation'; he trains thus: 'I shall breathe out tranquilizing the bodily formation.'

Explanation: "Tranquilizing" means to stop or pacify. What is the "bodily formation"? The bodily formation refers to all movements, swaying, shaking phenomena of the body – restless actions and formations. The subtle internal movements of the body cannot cease unless life ends. When initially sitting in meditation observing the breath, the body may have movements; it has not yet attained stillness. Because the mind has not yet become still, the qi channels are not open, and the flow of qi and blood is not smooth, resulting in head swaying, body rocking, changes in posture, eye blinking, etc. After practicing for a while, as the mind gradually becomes tranquil, the qi channels operate smoothly, qi and blood flow freely, and one feels the body is very comfortable, peaceful, and the mind is serene. Thus, the bodily formations gradually subside: the head doesn't move, the body doesn't sway, the waist doesn't bend, and the whole body becomes still.

During practice, one should be aware of these situations internally, everything should be clear. Concentration and wisdom proceed together, supporting each other. Thus, one gains experience in cultivating concentration and wisdom, understanding that body swaying is due to blocked qi and blood and an unsettled mind. Now that the qi channels are flowing smoothly, the body doesn't sway, everything becomes still, the whole body feels smooth, and the mind is joyful. While inhaling, one should know the state of all parts of the body. After the entire body becomes still – legs not moving, body not swaying, hands not moving, nerves not twitching, eyes not moving, head not moving – all bodily formations are pacified. While inhaling, one should be aware of all these situations. There is always a "knowing" within the mind – this is wisdom, and it requires considerable wisdom power. In this way, our concentration and wisdom can gradually be enhanced and perfected. This is an excellent method for us to cultivate concentration and wisdom.

While exhaling, one should know the entire condition of one's body, know that all bodily movements have ceased: eyes not moving, head not moving, body not swaying, legs not moving, waist not twisting, even the stomach and intestines have no significant peristalsis or sound, breathing is no longer coarse, and there are no obvious movements on the body's surface. After the mind quiets down through practice, the qi channels gradually become clear and flow more subtly because there are no obstructions in the body; some karmic hindrances and sick qi have been expelled. The body feels comfortable and does not want to move, as if a force is enveloping and supporting the body, so the body naturally becomes still. This step of practice is tranquilizing the bodily formation while breathing out.

The practice method of contemplating breathing: First step, observe one's own breathing, knowing both inhalation and exhalation. Second step, know the length of both inhalation and exhalation. Third step, while inhaling and exhaling, know the state of the whole body. Fourth step, while inhaling and exhaling, know that all bodily formations have become tranquil. How long it takes to reach this step varies greatly. Some may achieve it in half a day, some need a month, some need half a year, some need even longer. The more scattered and dull the mind, the longer it takes. Therefore, those with many distracting thoughts and poor physical constitution will progress slower than others. If one's mind is naturally relatively calm, it might be achieved in half a day.

Each person's foundation in practice, physical constitution, and mental disposition are different, so the progress of practice differs. Differences in worldview, differences in the mind of renunciation (nekkhamma) lead to vastly different times and results in practice. The most crucial point in this practice method is: there is always a "knowing" within the mind. This is extremely important. This "knowing" is the wisdom that does not depart from concentration. In the future, when studying Mahāyāna and practicing Chan (Zen) meditation, one can replace this "knowing" with a huatou (critical phrase) and directly engage in Chan meditation to realize the mind (ming xin).

Original text: Just as, O Bhikkhus, a skilled turner or turner's apprentice, when making a long turn, knows: 'I make a long turn'; or when making a short turn, knows: 'I make a short turn.'

Explanation: The Buddha said: O Bhikkhus, when you practice these methods, it is just like a skilled well-pulley operator or the well-pulley operator's apprentice. When letting out a long rope, he knows, "I am letting out a long rope"; or when shortening the rope, he knows, "I am shortening the rope."

In ancient times, there was no tap water. Water had to be drawn from very deep wells. There was a rope-winding device above the well; a bucket was tied to one end of the rope, which was then lowered to draw water from the well. This rope-winding device was called a "well-pulley" (辘驴, lù lǘ). The person responsible for drawing water was called a "well-pulley operator" (辘驴匠). If his mind is calm while drawing water, he clearly knows he is letting out a long rope to the bottom of the well because the well is deep. If the water level in the well is high and close to the surface, the rope he lets out is short; he also clearly knows this. Or when he wants to bring the bucket up, he shortens the rope; he also clearly knows the length of rope he is winding. He knows the length of the rope he is handling.

When we cultivate concentration and observe breathing, we should be like the well-pulley operator. Whatever we are currently doing, we should know it clearly in our minds: know the state of inhalation and exhalation, know the length of the breath, know the state of the whole body, know that bodily formations have become tranquil – just like the well-pulley operator's single-minded focus while drawing water. This is the Buddha's analogy for the method of contemplating bodily formations.

Original text: Even so, O Bhikkhus, a Bhikkhu, when breathing in long, understands: 'I breathe in long'; or when breathing out long, understands: 'I breathe out long'; when breathing in short, understands: 'I breathe in short'; or when breathing out short, understands: 'I breathe out short.'

Explanation: The Buddha said: O Bhikkhus, a Bhikkhu, single-mindedly focused as described above, when breathing in long, knows, "I am breathing in long"; or when single-mindedly breathing out long, knows, "I am breathing out long." When breathing in short, knows, "I am breathing in short"; when breathing out short, knows, "I am breathing out short."

This practice method means that when the breath is relatively long, one knows one is breathing in long. While inhaling this breath, very slowly, very subtly, for a long time – ten seconds, half a minute, or even a minute – one is clearly aware of the entire process. This duration of inhalation can be achieved through training. Ultimately, one can even stop breathing, which is the state of the fourth dhyāna. Then, while breathing out long, one knows one is exhaling long. While expelling this breath, it is very slow and gentle. A person with skill breathes so quietly that others cannot hear the sound of breathing at all. A person without skill breathes loudly and coarsely, indicating no foundation in samādhi, an unsettled mind, and some physical obstructions. When the inhalation is short, one should clearly know one is breathing in short; when the exhalation is short, one should clearly know one is breathing out short.

Original text: 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 tranquilizing the bodily formation'; he trains thus: 'I shall breathe out tranquilizing the bodily formation.'

Explanation: Continuing the practice: While inhaling, I can be aware of the state of the whole body. Further practice: While exhaling, I can be aware of the state of the whole body. Next practice: While inhaling, I can pacify all bodily formations. Further practice: While exhaling, I can pacify all bodily formations, becoming still and unmoving.

Practicing "experiencing the whole body while breathing in": While inhaling, one should clearly know the operating state of the whole body – from head to toe, inside and out – everything should be known. When concentration is strong, the mind's focus is broad and deep/subtle; the scope of awareness is vast, and the understanding of principles is deep and subtle. If one cannot be aware of the whole body while inhaling, it indicates that one's concentration is still insufficient, wisdom is inadequate, leading to lack of single-pointedness, weak mental strength, and insufficient breadth of mental focus. Here, "single-pointedness" and "vastness" may seem contradictory, but they are not. At this stage, the whole body is taken as the single object of focus, which naturally requires strong concentration and wisdom; otherwise, it cannot be achieved. This gradually enhances concentration and wisdom, making mental strength powerful and discernment sharp.

Further practice: "experiencing the whole body while breathing out." While exhaling, one should also clearly know the condition of the whole body in one's mind. From head to toe, inside and out, all conditions of the physical body should be known and clear. If not clear, it means one's recollection is still not focused enough, mental strength is weak, and concentration and wisdom are not yet well-trained. If, while breathing, the state of the whole body can be clearly known, and this skill does not scatter and is relatively firm, one can proceed to the next practice.

Next, practice "tranquilizing the bodily formation while breathing in." While inhaling, one can clearly know that one's body has become still: from head to toe, inside and out, the body is completely tranquilized – no swaying, eyes not blinking, head not moving, arms and legs not moving, nerves not twitching, breathing becoming subtle, qi channels flowing subtly. All these situations should be clearly known in the mind. This is achieved through effort: focused mental power, undistracted mind, bodily formations gradually becoming subtle, coarse restless movements disappearing. Subtle bodily formations still exist because a living body must have these subtle movements; without them, one would enter the fourth dhyāna, otherwise, one would be dead. After the skill is firm, continue diligently.

Then, practice "tranquilizing the bodily formation while breathing out." While exhaling, one should clearly know the state where the whole body is almost completely still – mind not confused, not scattered. If one cannot know, or knows incompletely, it indicates insufficient concentration and wisdom; the mind is still somewhat scattered, either dull or engaged in random thoughts. Practice this step until it is done well and the skill is firm before proceeding further. Otherwise, do not proceed until this step is perfectly accomplished.

Original text: Thus he dwells contemplating the body internally, or he dwells contemplating the body externally, or he dwells contemplating the body both internally and externally.

Explanation: After practicing like this, the mind either abides in contemplating the internal body, then abides in contemplating the external body, or abides in simultaneously contemplating both the internal and external body.

Contemplating to this stage, continue contemplating the internal body according to the above methods. What is the internal body? Some say it is the inside of the body, relative to the body's surface. Actually, the entire physical body belongs to the internal body, relative to the external living environment, relative to the external universe and world (lokadhātu). The internal body refers to the entire physical body, including the skin on the surface, the muscles, bones, internal organs, blood, marrow, brain matter, etc., inside the body. From head to toe, inside and out, all belong to the internal body.

But this internal body can be further subdivided into the internal aspect (adhyātmika) within the indriya (faculties/sense bases) and the external aspect (bāhya) outside the indriya. Both the internal and external aspects of the body include the six dusts (objects of sense): form, sound, smell, taste, touch, and dharmas. Form is the physical body seen by eye-consciousness; sound is the various sounds produced by the body; smell is the odors emitted by the body; taste is the body's flavors; touch is the tactile sensations of the body itself, such as hunger, thirst, fullness, comfort, lightness, ease, fatigue, soreness, etc.; dharmas are the subtle mental objects (dharma-dhātu) on the five dusts of the body. The external body refers to all six dusts outside the body, not belonging to the inside of the body.

The body has a definition called the eighteen elements (dhātus), all of which belong to our own five aggregates (skandhas) body. What do the eighteen elements include? The six sense bases (āyatana): eye, ear, nose, tongue, body, and mind (manas). The first five are physical; the mind base is mental. The eighteen elements also include the six objects (viṣaya): form, sound, smell, taste, touch, and dharmas. And the six consciousnesses (vijñāna): eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness (mano-vijñāna).

What is form? One's own body is form, belonging to the internal body. Outside the body, everything visible to the eyes is also form, composed of the four great elements (mahābhūtas: earth, water, fire, wind), belonging to the external body. Form includes all matter currently visible around us, up to the entire room, the street outside the room, the entire city outside the street, the entire province outside the city, the entire country outside the province, the entire earth outside the country, and even the entire universe outside the earth. One trisāhasra-mahāsāhasra-lokadhātu (three-thousandfold world system) is a galaxy; countless such world systems, or the lands of Buddhas in the ten directions, all belong to form – external form, also called the external body. Although we currently cannot see or contact the vast majority of these forms, they still belong to the dharmas within the eighteen elements, corresponding to our eye faculty. Therefore, our external body is extremely vast.

What is sound? There are many sounds inside our body, such as stomach and intestinal rumbling, the sound of gas movement and digestion inside the body; also sounds emitted from the body, like belching, panting, tinnitus, sneezing, speaking, etc. – these belong to the internal body. Outside the body, there are also various sounds: sounds from the body colliding with, contacting, or rubbing against various objects; sounds emitted by other sentient beings; sounds from various objects, like clock sounds, air flow sounds, sounds outside the room, sounds on the street, sounds of the entire city, sounds in the entire sky, sounds emitted by the entire universe and world, etc. All these are sounds, and they are external sounds, not inside the body, belonging to the external body. Both internal and external sounds belong within our eighteen elements. Thus, our external body is extremely vast, although we currently cannot hear the vast majority of sounds.

There is also smell. The various odors emitted by our own body are internal smells, belonging to the internal body. The odors in the surrounding environment are external smells, including odors emitted by other sentient beings, odors in the room, odors outside the room, odors of mountains, rivers, and the earth, odors of the entire universe and sky – all belong to external smells, also within our eighteen elements, belonging to our own external body.

Taste has internal and external tastes. When there is no food in the mouth, the taste felt by the tongue faculty, the taste particles emitted from the stomach, are internal tastes, belonging to the internal body. When there is food, the tastes felt – sweet, sour, bitter, spicy, salty, bland, etc. – are external tastes, corresponding to the tongue faculty, belonging to dharmas within the eighteen elements, part of the external body.

Touch includes internal and external tactile sensations. Internal tactile sensations are touches within our body, such as: hunger, thirst, cold, heat, warmth, fullness, fatigue, comfort, ease, etc., belonging to the internal body. External tactile sensations are touch particles produced by the contact of external matter with the physical body. For example, the touch of the sun on the body at the summit of Trāyastriṃśa Heaven; the touch of the moon on the body halfway up Mount Sumeru in the Cāturmahārājakāyika Heaven; the touch of cold or hot air from the sky on the body; various materials contacting and impacting the body – gentle touches like a breeze or clothing, strong touches like stones or heavy objects. All these are external tactile sensations, belonging to the external body. Therefore, the scope of our external tactile sensations is also extremely vast, but currently, most people's minds cannot contemplate such a broad scope.

Dharmas include the form included in the dharma-āyatana (mental objects) manifested on the five dusts, as well as the solitary realms where the mind-consciousness resides, the dharma objects known by the scattered mind, dharma objects in meditative states, and dharma objects in dreams. The so-called external body refers to the internal six dusts. Because we fundamentally cannot perceive the external six dusts nor contact them; we can only contact and observe the internal six dusts transformed by the eighth consciousness based on the external six dusts. Therefore, the internal six dusts are expediently called the external body outside the physical body.

The eighteen elements also include the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. The eighteen elements constitute this false self of the five aggregates. When we contemplate the five aggregates body, we first contemplate the internal body, then the external body, and then contemplate both the internal and external body simultaneously. At this time, concentration is extremely good. If concentration is poor, even contemplating one thing is difficult because a scattered mind cannot simultaneously observe so many objects, cannot observe the whole body from inside out, head to toe, nor observe all dharmas outside the body. Achieving this level requires considerable concentration and wisdom, which can all be stored as seeds in the eighth consciousness (ālaya-vijñāna) to be utilized in future lives. For example, being naturally able to see in all directions and hear everything, naturally able to multitask, having abundant energy, vast wisdom, and being extraordinary.

When contemplating, start by contemplating the internal body. The form, sound, smell, taste, touch, and dharmas within the body must all be contemplated – comprehensively and meticulously. Once this skill is firm, contemplate the external body – the form, sound, smell, taste, touch, and dharmas outside – comprehensively and meticulously. Once this step is firm, then simultaneously contemplate the internal and external body, inside and out together, comprehensively and meticulously. All dharmas should be observed, ideally known in a single thought-moment. Achieving this requires excellent concentration and wisdom; the mind has reached great subtlety, even able to perceive others' thoughts, possessing the ability to foresee events.

Our minds are habitually scattered – either scattered or dull, recollecting, or regretting. Dullness means the mind is muddled, without clear concepts, confused and unclear – also called ignorance. Or the mind is scattered, clinging everywhere, all sorts of miscellaneous matters swirling in the mind – either recalling the past or worrying about the future, never abiding in the present. When our concentration is very good, the mind is focused, and we can simultaneously contemplate the various states of our internal and external body, then clearly observe both inside and out together. Contemplating to this point, the entire concept of "I" forms in the mind; the notion of "I" becomes very firm. Once the body's condition is clear, there will be a notion of "I" and "body" in the mind.

Original text: Or he dwells contemplating the nature of arising in the body, or he dwells contemplating the nature of passing away in the body, or he dwells contemplating the nature of both arising and passing away in the body.

Explanation: Regarding contemplation of the body, one should observe arising phenomena, knowing them in the mind. Arising phenomena refer to what did not exist before but now appears – called arising phenomena. After sitting in meditation for a certain time, the body will produce various phenomena and sensations, including feelings of lightness and ease, and feelings of pain. After the qi channels start flowing, the body may feel light, comfortable, and at ease, or the legs may start to go numb and hurt, or the hands may start to tingle and swell, or internal organs may feel blocked and painful, or clear, or stomach rumbling may occur, or the body may feel taller or larger – various conditions may arise, differing for each individual. During contemplation, one should be clearly aware of these conditions internally, knowing what new sensations or phenomena arise in the body, what changes occur – everything should be clearly known without confusion. This is "dwelling while contemplating the nature of arising in the body."

Next, practice "dwelling while contemplating the nature of passing away in the body." Passing away phenomena refer to phenomena that existed before but now disappear. For example, after the qi channels flow, coarse breathing disappears, and breathing becomes subtle; qi channels that were gurgling and moving vigorously now become calm and flow quietly; places that were blocked and painful when qi passed through now have the pain disappear after the qi passes; the body that was heavy now becomes light and at ease; or the body that was light and at ease suddenly becomes heavy. These are all passing away phenomena – phenomena that existed before now vanish. These phenomena should all be clearly known. Without concentration, or with insufficient concentration, the mind cannot know these phenomena nor perceive the various sensations.

Many people lack concentration; their minds are coarse and do not even know the coarsest state of their own bodies daily, not even noticing the heaviest panting. Usually, when the mind is chaotic and engaged in heavy random thoughts, one doesn't even know one is having random thoughts; one cannot introspect one's own mind. Not knowing one is having random thoughts is precisely when the random thoughts are most numerous and chaotic; the mind is too coarse, lacking any introspective ability. If the mind quiets down a little, one can introspect, know that one is having random thoughts, and understand whether one's thoughts are wholesome or unwholesome. Discovering unwholesome thoughts, one reproaches oneself. Previously, the mind was coarse, scattered, dull, and unaware of random thoughts. Now the mind is subtle and concentrated, and one can discover many things previously unknown, understanding oneself more and more.

After that, practice "dwelling while contemplating the nature of both arising and passing away in the body." Whatever phenomena arise in the body and simultaneously whatever phenomena pass away – all phenomena of arising and ceasing – should be clearly known internally. That is, all changing phenomena of arising and ceasing in the body should be clearly known. In this way, concentration and wisdom can be simultaneously enhanced. Once the arising and ceasing phenomena in the body can be known, the notion of "I" in the mind is formed.

Original text: Furthermore, mindfulness that 'there is a body' is established in him to the extent necessary for knowledge and mindfulness. He dwells independent, not clinging to anything in the world. Thus, O Bhikkhus, a Bhikkhu dwells contemplating the body in the body.

Explanation: After all this contemplation is completed, one's mind, thoughts, and concepts are entirely filled with one's own body; the whole mind is focused on one's own body; the mind is entirely thinking of one's own body. The notion of the physical body firmly occupies the entire mind. The next step is to use wisdom to contemplate, eliminating all notions related to the physical body, so that the mind reaches purity and non-action, abiding without attachment.

The mind should no longer abide by relying on one's own physical body; there should no longer be the notion of the body. One must extinguish this notion, empty the feelings and cognition of the body, empty the notion of the body as "I," and then it becomes possible to sever the view of the body (satkāya-dṛṣṭi). Or one can enter samādhi – the desire realm samādhi or form realm samādhi may arise. As long as there is still a thought of the body in the mind, one cannot enter deep samādhi. "And he dwells not clinging to anything in the world" – not only should there be no notion of the body, but also no notions of other things. All notions and thoughts of worldly things should be eliminated; none should remain. The mind should be empty, then emptier still, even emptying emptiness itself – not abiding in any dharma, utterly pure and clear, free and unhindered. Reaching this step is another kind of spiritual landscape; severing the view of self (ātma-dṛṣṭi) is not far off, or one can even directly sever the view of self.

Although this method is a śrāvaka (Hinayāna) practice and differs from Mahāyāna Chan (Zen) meditation, it is still the foundation for Mahāyāna Chan meditation. We are usually scattered; reaching this state is not easy. Once achieved, it benefits one life after life, so we should practice it well. For the same practice, men generally have fewer scattered thoughts, fewer things on their minds, so cultivating concentration is relatively easier and faster. Women's minds are generally more scattered, with more clinging and worrying matters; achieving this is relatively more difficult. One should use wisdom to contemplate, arouse right mindfulness, recognize that the things one worries about are meaningless, and mentally let go, thus freeing oneself from the entanglement of some matters. Then concentration can be cultivated more quickly, and the wisdom mind can more easily arise.