Section Two: Observing the Physical Body in Walking, Standing, Sitting, and Lying Down Commentary on the Satipaṭṭhāna Sutta (Second Edition) (Newly Revised)

Chapter Two: Contemplation of the Body

Section Two: Contemplation of the Physical Form in Walking, Standing, Sitting, and Lying Down

Original Text: Furthermore, O bhikkhus, when a bhikkhu is walking, he knows 'I am walking.' When he is standing, he knows 'I am standing.' When he is sitting, he knows 'I am sitting.' When he is lying down, he knows 'I am lying down.' Moreover, whatever state his body is placed in, he knows it according to that state.

Explanation: Furthermore, O bhikkhus, if a bhikkhu is walking, he should mentally know 'I am walking.' If he is standing still, he should mentally know 'I am standing.' If he is sitting, he should mentally know 'I am sitting.' If he is lying down, he should mentally know 'I am lying down.' If the body is in any other state whatsoever, he should mentally know what state he is in.

After the practice of mindfulness of breathing has become proficient, when the mind can be concentrated at all times without scattering or dullness, one then begins to cultivate concentration and wisdom in activity. This presents greater difficulty. Observing while walking requires stronger concentration and wisdom, demanding a more potent power of mindful observation and more comprehensive awareness.

While observing during walking or movement, one must constantly know mentally, 'I am walking and moving.' 'Walking' means motion, not stillness; it refers to the body's walking, moving, or activity, indicating a state where the body is not still. Whether one's own body is walking or engaged in other activities, the mind must turn back to observe it, must be aware of it, leaving no space for the mind to scatter or cling externally. For example, walking from home to outside, from one room to another, walking on the street, walking to work, doing chores or tasks, or conversing with others – in all these activities, one must clearly know mentally: 'I am walking,' 'What am I doing right now?' In this way, the mind is tethered to the task at hand; the mind becomes unified, and thus concentration arises. Discriminating wisdom increases, problems are seen clearly, and thinking becomes subtle.

After the training in concentration and wisdom during bodily activity is well established, one proceeds to cultivate concentration and wisdom when the body is still. 'Standing' means staying, stopping; the body is upright, leaning without moving, in a stationary state. At this time, one must also know mentally; the mind must not scatter or indulge in idle thoughts. All mental attention should be tethered to one's own current physical form, not clinging to other objects or matters. When the body is not engaged in tasks, the mind must also be unified, not giving itself the opportunity for random thoughts.

When sitting, one should know 'I am sitting.' Whether sitting cross-legged in meditation or sitting casually, one should also know mentally, with the mind's attention focused solely on the present state of the physical form, not indulging in other idle thoughts. When lying down, one should also know 'I am lying down.' Whether lying on the right side, the left side, or in any other posture, one should clearly know mentally. One should be mentally clear about all these states. If one does not know, it indicates mental dullness or lack of mental focus, meaning the mind is wandering in idle thoughts. A scattered mind is always ignorant when questioned; a dull person, when asked about anything, is also ignorant – this is because without concentration, there is no wisdom.

Whatever state this body is placed in, he knows it according to that state. Regardless of the body's state – walking, standing, sitting, lying down, speaking, laughing, moving, being silent, experiencing pain, fatigue, comfort, or lightness – one should know mentally. The mind should be very clear and bright, neither scattered nor dull, lucid and aware. One should be clear about any state of the body; for instance, whether the body is swaying or still, whether the legs are moving about or crossed, whether the waist is bent or straight – all these states should be known.

Original Text: Thus, he abides contemplating the body internally, or he abides contemplating the body externally, or he abides contemplating the body both internally and externally.

Explanation: After practicing in this way, the mind either abides observing the state of the internal body, or abides observing the state of the external body, or abides observing the state of both the internal and external body simultaneously, without wavering or scattering.

Having accomplished the above, one contemplates the internal body; the entire condition of the physical form should be clear to oneself, and all mental attention should also dwell upon this. From the internal body – the internal organs, muscles, and bones – to the external skin, sense organs, from head to toe, one should know mentally. Then, one abides contemplating the body externally. The external body refers to form, sound, smell, taste, touch, and mental objects outside the physical form – such as visible forms seen by the eye, sounds heard by the ear, surrounding smells, taste objects in the mouth, tactile objects when the external world contacts the body, mental objects associated with the five sense objects, etc. All these phenomena should be known mentally. Then, one abides contemplating the body both internally and externally; the states of both the internal and external body should be known mentally simultaneously. Without concentration, wisdom is insufficient; one can only know one or two things while others remain unclear.

When trained to the extent that both the internal and external body can be clearly known, the single mind can handle multiple tasks. For example, while doing one thing, one can simultaneously perceive in all directions and hear from all sides, doing everything well – concentration is quite good, energy is quite vigorous. Without concentration, even one task may not be done well. If we can cultivate good meditative concentration, we will benefit for life after life. For instance, someone who is very intelligent, good at reading expressions and moods, understanding the essence of many things at a glance, grasping others' psychological states – this is a manifestation of having concentration. While doing one thing, they can also attend to other matters simultaneously, being versatile and full of energy.

If someone has wide-ranging interests, it could be due to abundant energy, or it could be due to a scattered mind; one must look at the results of their actions. If several things are done well simultaneously, it indicates they have concentration and strong wisdom. For example, during school days, some students listen to the teacher's lecture in class while secretly reading extracurricular books; they also know the small actions of classmates nearby, are aware of situations outside the classroom, and can answer the teacher's questions – everything is done well with high efficiency. They use less than half their energy to manage their studies well. This shows that such a student has both concentration and wisdom. Some students listen to the teacher with pricked ears, seemingly very attentive, yet do not know what the teacher is saying, nor understand the content. They are listening while harboring other matters in their minds, often without realizing it themselves. Thus, their listening faces many obstacles; both dullness and scattering are present. They spend hours on homework, completing it poorly, yet haven't done much else. This shows that such a student lacks both concentration and wisdom.

Some might say this child is naturally poor at learning. Actually, it is simply because they did not train concentration and wisdom in past lives, combined with a lack of interest in the subject matter, resulting in this state of learning in the present life. If a person lacks good concentration, cannot focus their energy, and lacks wisdom, they cannot handle matters well. Therefore, concentration is necessary for wisdom. If a person's mind is very scattered right now, being angry or anxious, it is difficult to consider problems clearly and understand them at such times. If the energy is highly concentrated, matters are easily thought through clearly, and one quickly knows how to handle them – wisdom manifests.

Original Text: He abides contemplating arising phenomena in the body, or he abides contemplating vanishing phenomena in the body, or he abides contemplating both arising and vanishing phenomena in the body.

Explanation: The mind either abides observing phenomena arising within the body, or abides observing phenomena vanishing within the body, or abides observing both arising and vanishing phenomena simultaneously within the body.

Abiding contemplating arising phenomena in the body: During our walking, standing, sitting, and lying down, when new conditions arise in the body – whether the body feels light and at ease, or feels fatigued, or internal organs change, or the skin changes – anything that was not present before but now appears, one should know. Abiding contemplating vanishing phenomena in the body: Phenomena that were previously present on the body but have now disappeared or ceased should be observed. For example, if there was pain in a certain part of the body, or discomfort or illness, and now it has vanished, one should know. Abiding contemplating both arising and vanishing phenomena in the body: What phenomena have arisen on the body, what phenomena have vanished – all should be observed, known clearly and simultaneously in the mind. This requires very subtle mental activity.

Original Text: Furthermore, mindfulness of the body, established by knowledge and established by mindfulness, is present to him to the extent necessary for knowledge and mindfulness. He abides independent, not clinging to anything in the world. O bhikkhus, thus does a bhikkhu abide contemplating the body in the body.

Explanation: Through the above contemplation of the physical form, established by the cognition of wisdom and established by mindfulness within the mind, thoughts of the body constantly appear, filling one's entire thinking. At this time, you should abide without any dependence on the physical form, and abide without clinging to any thing in the world. O bhikkhus, a bhikkhu should abide thus, contemplating the body in the body.

After practicing contemplation in this way, one's present mind is entirely occupied with matters concerning the body; thoughts are constantly about the physical form. Thus, the concept of the body becomes firmly established. This concept is imbued with wisdom, knowing the true nature of the physical form. One should then abide without relying on the physical form, abiding without dependence, eliminating and dissolving the mental conception of having a body, not regarding the physical form as truly being the self. The mind should become empty and tranquil, emptying the self. In this way, one enters deep concentration. The mind does not cling to the body or the self; the severing of the view of self concerning the body is not far off.

Now, recognizing that the physical form is empty, that the body is not the self, yet the mind also does not cling to any other thing in the world – thus, the mind abides emptily, without dependence, without attachment to any phenomenon. After expelling the conception of the body from the mind, one should not grasp any other thing either. If at this time the mind is greedily attached to gold, silver, jewels, or treasures, it means the practice is not yet complete; there are still things in the mind, it is not empty and pure. Practicing further, the mind must empty all phenomena: the physical form is not the self, nor is any thing in the world the self or belonging to the self; all phenomena must be diluted and emptied. Thus, concentration deepens; clinging and greed decrease or disappear. The mind neither clings to the physical form nor to any thing.

The above is abiding contemplating the body in the body. The practitioner no longer mentally accepts this body, does not consider the body to be the self, because the body undergoes various changes of arising and ceasing – it is not the self. This wisdom cognition should arise. Once the concept that the body is not the self arises, it becomes easy to forget the body. Forgetting the body enables one to attain concentration and sever the view of the body; it can also sever the view of self. Practitioners should strive diligently in this way. If the mind has many wandering thoughts, this principle cannot be thoroughly and clearly contemplated. Therefore, to have wisdom, concentration must come first. Cultivating good meditative concentration leads to the arising of wisdom, enabling an objective understanding of the physical form.

Original Text: Furthermore, O bhikkhus, whether a bhikkhu is going forward or returning, he does so with clear comprehension. Whether looking ahead or looking around, he does so with clear comprehension. Whether bending or stretching, he does so with clear comprehension.

Explanation: The Blessed One instructed the bhikkhus: O bhikkhus, whether you are going elsewhere or returning from outside, the mind must have right knowledge and right mindfulness, knowing what you are currently doing, without scattering, forgetfulness, dullness, or agitation; all actions are done with right knowledge. Whether looking forward or gazing backward, you must clearly know mentally what you are doing, without dullness or scattering, also endowed with right knowledge and right mindfulness; actions are done with right knowledge. Whether bending or straightening the body, regardless of the body's posture, you must know clearly and lucidly what you are doing, without dullness or agitation, endowed with right knowledge and right mindfulness; everything is done with right knowledge.

Practitioners, whatever they do throughout the day, must have right knowledge and right mindfulness; the mind should not be dull or scattered, but clearly and lucidly aware of all currently performed actions, possessing concentration and wisdom. For example, when we go out to handle affairs and return afterward, the entire process is also done with right knowledge; the mind is clear and lucid, neither scattered nor dull; everything done is clearly understood, the mind is clear and brightly aware. Whether looking forward or looking behind the body, whatever one looks at, looking ahead or behind, glancing left or right, mental awareness must be clear and lucid.

Original Text: Whether wearing his robes or carrying his alms bowl, he does so with clear comprehension. Whether eating, drinking, consuming food, or tasting, he does so with clear comprehension. Whether defecating or urinating, he does so with clear comprehension. Whether walking, standing, sitting, lying down, waking, speaking, or silent, he does so with clear comprehension.

Explanation: The Buddha said, O bhikkhus, when you put on your robes and carry your alms bowl, you should also do so with right mind and right intention, clearly knowing that you are going for alms, without scattering or agitation; these things are done with right knowledge and right mindfulness. After returning from alms gathering, during eating, drinking, chewing, tasting, and other daily trivialities, you must also maintain right knowledge and right mindfulness, completing them clearly and lucidly, without agitation. Even when relieving oneself, defecating or urinating, one must have right knowledge and right mindfulness, knowing what one is currently doing, without scattering. Bhikkhus, while walking, standing, sitting, lying down, waking, speaking, or silent, must clearly know what they are doing, what their current state is, with right knowledge and right mindfulness, without scattering or dullness.

When monastics go out for alms, they put on the three robes and take the alms bowl to beg for food. Bhikkhus putting on robes and carrying the bowl should also do so with right knowledge – not muddled or dull, but with concentration and wisdom, the mind clear and bright, done with right knowledge and right mindfulness. Then, when going out to handle affairs or interact with people, one should also have right knowledge and right mindfulness, clearly and lucidly doing every task well, without mental confusion. This means, except when asleep and unable to be mentally aware, at all other times one should have right knowledge, right mindfulness, clear lucidity, and bright awareness. If the mind is not clearly aware, there are two reasons: one is dullness, the other is scattering. When concentration improves, mental attention focuses on the task at hand, and surrounding matters are also known. The entire condition of the physical form, even the external body's condition, and all surrounding circumstances can be clearly and lucidly known.

It is not easy to prevent the mind from thinking randomly. If the training is done well, concentration will be quite good, and wisdom will also be quite good. When reading books and contemplating the meaning of the Dharma, it becomes easy to contemplate and penetrate. Otherwise, reading Buddhist sutras is difficult to understand; one reads while generating wandering thoughts, unable to grasp the true meaning even after many readings. Or when communicating with others, if attention is not focused and the mind is scattered, one cannot understand what others express, nor can one articulate one's own views clearly. If the mind is calm to a certain degree, one can know the other's intention or what they want to do just from a single expression or gesture, sometimes even before the other person knows it themselves.

In this scripture, the Blessed One is teaching us concentration in activity, meditation in activity, which is also the foundation for Chan (Zen) practice in the Mahayana. If we have this foundation, and then replace this awareness of the body's various states with a huatou (critical phrase), we can practice Chan. Like investigating a huatou or a gong'an (koan), investigating until only the essence of the huatou remains, the entire huatou condensed into a point, an awareness, carried by the mind, deeply suspended within the heart, investigated subtly – then one can realize the mind and see its nature. Therefore, although this method is a practice of the Small Vehicle (Hinayana), it connects to the Chan practice of the Great Vehicle (Mahayana). The practices of the Great and Small Vehicles ultimately interpenetrate; any meditative concentration is also interconnected, not opposing or contradictory.

Original Text: Thus, he abides contemplating the body internally, or he abides contemplating the body externally, or he abides contemplating the body both internally and externally. He abides contemplating arising phenomena in the body, or he abides contemplating vanishing phenomena in the body, or he abides contemplating both arising and vanishing phenomena in the body.

Explanation: Practicing thus, the mind either abides contemplating the internal body, or abides contemplating the external body, or abides contemplating both the internal and external body simultaneously. The mind either abides observing phenomena arising within the body, or abides observing phenomena vanishing within the body, or abides observing both arising and vanishing phenomena simultaneously within the body.

The practice method here is the same as the mindfulness of breathing explained above. Both instruct us to contemplate the physical form during walking, standing, sitting, and lying down; all bodily states should be known, and the states of the external body, the objects of the six dusts (sense objects), should also be known. This demands higher concentration and stronger observational power; in the future, one can possess the concentration and wisdom to perceive in all directions and hear from all sides. If concentration and wisdom are insufficient, focusing only on observing the body while being unaware of an approaching car or other situations indicates that wisdom is still not broad enough. If concentration is sufficiently good, while observing oneself, one knows an approaching car and can avoid it; people and things in all directions are known, enabling one to handle many matters simultaneously. If concentration is poor, even one task may not be done well.

Explanation: Through repeated contemplation, wisdom arises therein, and mindfulness concerning the body also arises. Thus, the mind is filled with thoughts and ideas about the physical form. At this time, the practitioner should abide without relying on the physical form, able to view the body objectively, not tightly connecting the body to oneself, and the mind should not cling to any thing in the world. O bhikkhus, a bhikkhu should abide thus, contemplating the body in the body.

The practice method is the same as explained above. During walking, standing, sitting, and lying down, when new phenomena arise in the body, one should know; when certain phenomena vanish from the body, one should also know; phenomena simultaneously arising and vanishing within the body should all be known – not confused about any phenomenon. At all times, one should be clear, lucid, bright, and aware. After contemplating the various arising and ceasing phenomena within the body, the mental attention will be entirely upon this physical form; thoughts will be entirely about this body. Finally, one must eliminate the conception that this body is the self; the mind should no longer harbor this body. Mental attention should be empty; the mind abides without depending on the physical form, nor depending on any phenomenon in the world – empty and pure, with no phenomenon in the heart. In this way, one can empty this bodily self, no longer regarding this body as the self, and enter a state of empty concentration. In this concentration, the conception of the body is absent, enabling the severing of the view of the body as self (the view that the body is the self). This is the practice method of abiding contemplating the body in the body. Bhikkhus should practice it diligently.