English
for a bhikkhu with a joyful mind, the body becomes tranquil, and the mind becomes tranquil, the enlightenment factor of tranquility is aroused in the bhikkhu at that time, the bhikkhu develops the enlightenment factor of tranquility at that time, the enlightenment factor of tranquility goes to its full development in the bhikkhu at that time. For one whose body is tranquil and who is happy, the mind becomes concentrated. At whatever time, monks, for a bhikkhu whose body is tranquil and who is happy, the mind becomes concentrated, the enlightenment factor of concentration is aroused in the bhikkhu at that time. the enlightenment factor of concentration at that time the monk develops. The enlightenment factor of concentration at that time for the monk comes to full development. He carefully observes the mind thus concentrated. At that time, monks, when a monk carefully observes the mind thus concentrated, the enlightenment factor of equanimity at that time for the monk is aroused. The enlightenment factor of equanimity at that time the monk develops. The enlightenment factor of equanimity at that time for the monk comes to full development. 151. At that time, monks, when a monk in feelings... in mind... in phenomena dwells observing phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world, his mindfulness is established at that time, unforgotten. At that time, monks, when for a monk mindfulness is established, unforgotten, the enlightenment factor of mindfulness at that time for the monk is aroused. The enlightenment factor of mindfulness at that time the monk develops. The enlightenment factor of mindfulness at that time for the monk comes to full development. He, dwelling thus mindful, investigates, examines, and explores that phenomenon with wisdom. At that time, monks, when a monk, dwelling thus mindful, investigates, examines, and explores that phenomenon with wisdom, the enlightenment factor of investigation of phenomena at that time for the monk is aroused. The enlightenment factor of investigation of phenomena at that time the monk develops. The enlightenment factor of investigation of phenomena at that time for the monk comes to full development. For him, investigating, examining, exploring that phenomenon with wisdom, unflagging energy is aroused. At that time, monks, when for a monk, investigating, examining, exploring that phenomenon with wisdom, unflagging energy is aroused, the enlightenment factor of energy at that time for the monk is aroused, the enlightenment factor of energy... the energy enlightenment factor at that time the monk develops, the energy enlightenment factor at that time reaches full development for the monk. “For one with aroused energy, unworldly joy arises. At the time, monks, when unworldly joy arises for a monk with aroused energy, the joy enlightenment factor at that time is aroused for the monk, the joy enlightenment factor at that time the monk develops, the joy enlightenment factor at that time reaches full development for the monk. “For one with a joyful mind, the body becomes tranquil, the mind also becomes tranquil. At the time, monks, when for a monk with a joyful mind, the body becomes tranquil, the mind also becomes tranquil, the tranquility enlightenment factor at that time is aroused for the monk, the tranquility enlightenment factor at that time the monk develops, the tranquility enlightenment factor at that time reaches full development for the monk. “For one with a tranquil body, a happy mind becomes concentrated. At the time, monks, when for a monk with a tranquil body, a happy mind becomes concentrated, the concentration enlightenment factor at that time is aroused for the monk, the concentration enlightenment factor at that time the monk develops, the concentration enlightenment factor at that time reaches full development for the monk. “He then looks on with equanimity at that thus concentrated mind. At the time, monks, when a monk looks on with equanimity at that thus concentrated mind, the equanimity enlightenment factor at that time is aroused for the monk, the equanimity enlightenment factor at that time the monk develops, the equanimity enlightenment factor at that time reaches full development for the monk. Thus developed, monks, thus often practiced, the four foundations of mindfulness fulfill the seven enlightenment factors. 152. “How, monks, developed and often practiced, do the seven enlightenment factors fulfill true knowledge and liberation? Here, monks, a monk He develops the mindfulness enlightenment factor, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. He develops the investigation-of-states enlightenment factor, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. He develops the energy enlightenment factor, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. He develops the rapture enlightenment factor, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. He develops the tranquility enlightenment factor, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. He develops the concentration enlightenment factor, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. He develops the equanimity enlightenment factor, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. "Thus developed, monks, the seven enlightenment factors, thus made much of, fulfill knowledge and liberation." This the Blessed One said. Delighted, those monks rejoiced in the Blessed One's words. The Discourse on Mindfulness of Breathing, the eighth, is ended. 9. The Discourse on Mindfulness of the Body 153. Thus have I heard: At one time the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. Then, after their meal, on returning from their alms-round, a number of monks were sitting together, gathered in the service hall, and this discussion arose among them: "It is wonderful, friends, it is amazing, friends! How the Blessed One, knowing and seeing, the Arahant, the Perfectly Self-Awakened One, has declared mindfulness of the body, when developed and made much of, to be of great fruit, of great benefit!" And this discussion of those monks was left unfinished, when the Blessed One, having emerged from seclusion in the evening, approached the service hall; having approached, he sat down on the seat prepared. Having sat down, the Blessed One addressed the monks: "On what discussion, monks, are you now sitting together? And what was your unfinished discussion?" "Here, venerable sir, after our meal, on returning from our alms-round, we were sitting together, gathered in the service hall, and this discussion arose among us: 'It is wonderful, friends, it is amazing, friends! How the Blessed One, knowing and seeing, the Arahant, the Perfectly Self-Awakened One, has declared mindfulness of the body, when developed and made much of, to be of great fruit...'" spoken of as having great fruit, great benefit.’ This conversation of ours, Venerable Sir, was left unfinished when the Blessed One arrived.” 154. “How, monks, when developed and frequently practiced, is mindfulness of the body of great fruit, of great benefit? Here, monks, a monk, having gone to the forest, or to the root of a tree, or to an empty dwelling, sits down, having folded his legs crosswise, having set his body erect, and having established mindfulness in front of him. He breathes in mindfully, he breathes out mindfully. Breathing in a long breath, he knows, ‘I breathe in a long breath.’ Breathing out a long breath, he knows, ‘I breathe out a long breath.’ Breathing in a short breath, he knows, ‘I breathe in a short breath.’ Breathing out a short breath, he knows, ‘I breathe out a short breath.’ He trains himself, ‘I shall breathe in experiencing the whole body.’ He trains himself, ‘I shall breathe out experiencing the whole body.’ He trains himself, ‘I shall breathe in tranquilizing the bodily formation.’ He trains himself, ‘I shall breathe out tranquilizing the bodily formation.’ For him, thus diligent, ardent, and resolute, dwelling, those thoughts and intentions connected with the household are abandoned. With their abandonment, his mind becomes inwardly steady, settled, unified, and concentrated. Thus, monks, a monk develops mindfulness of the body. “Furthermore, monks, a monk, when walking, knows, ‘I am walking.’ When standing, he knows, ‘I am standing.’ When sitting, he knows, ‘I am sitting.’ When lying down, he knows, ‘I am lying down.’ Or however his body is disposed, he knows it as such. For him, thus diligent, ardent, and resolute, dwelling, those thoughts and intentions connected with the household are abandoned. With their abandonment, his mind becomes inwardly steady, settled, unified, and concentrated. Thus too, monks, a monk develops mindfulness of the body. “Furthermore, mon Monks, a monk acts with clear comprehension when going forth, when returning. When looking forward, when looking around, he acts with clear comprehension. When bending, when stretching, he acts with clear comprehension. When wearing his robes and carrying his bowl, he acts with clear comprehension. When eating, drinking, chewing, tasting, he acts with clear comprehension. When defecating, when urinating, he acts with clear comprehension. When walking, standing, sitting, sleeping, waking, speaking, being silent, he acts with clear comprehension. As he dwells thus, diligent, ardent, resolute, the worldly thoughts connected with the household life are abandoned. With their abandoning, his mind becomes inwardly steady, settled, unified, and concentrated. In this way too, monks, a monk develops mindfulness of the body. Furthermore, monks,