The Observation of Body

A. Section on Respiration

And how, monks, does a monk dwell observing body in body? Here a monk, having gone into the forest, or to the foot of a tree, or to an empty room, sits down cross-legged, keeps

his body upright and fixes his

awareness in the area around the mouth. With this awareness, he

breathes in, with this awareness, he breathes out. Breathing in a deep breath, he understands properly:5

 “I am breathing in a deep breath.”

Breathing out a deep breath, he understands properly: “I am

breathing out a deep breath.” Breathing in a shallow breath he

understands properly: “I am breathing in a shallow breath.”

Breathing out a shallow breath, he understands properly: “I

am breathing out a shallow breath.” In this way he trains himself: “Feeling the whole body, I shall breathe in.” “Feeling the whole body, I shall breathe out,” thus he trains himself.

“With the bodily activities calmed, I shall breathe in,” thus he trains himself. “With the bodily activities calmed, I shall breathe out,” thus he trains himself. Just as a skilful turner or a turner’s apprentice, while making

a long turn understands properly: “I am making a long turn,” and while making a short turn, understands properly: “I am making a short turn,” just so, the monk, breathing in a

deep breath, understands properly: “I am breathing in a deep breath.” Breathing out a deep breath, he understands properly: “I am breathing out a deep breath.” Breathing in a shallow breath, he understands properly: “I am breathing in a shallow breath.” Breathing out a shallow breath, he understands properly: “I am breathing out a shallow breath.” In this way he trains himself: “Feeling the whole body, I shall breathe in.”

“Feeling the whole body, I shall breathe out,” thus he trains himself. “With the bodily activities calmed, I shall breathe in,” thus he trains himself. “With the bodily activities calmed, I shall breathe out,” thus he trains himself. Thus, he dwells observing body in body internally, or  

he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus  he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

B. Section on Postures

Again, monks, a monk while he is walking, understands

properly: “I am walking”; while he is standing, he understands

properly: “I am standing”; while he is sitting, he understands

properly: “I am sitting”; while he is lying down, he understands

properly: “I am lying down.” In whichever position he disposes

his body, he understands it properly.10

Thus he dwells observing body in body internally, or

he dwells observing body in body externally, or he dwells

observing body in body both internally and externally. Thus

he dwells observing the phenomenon of arising in the body,

thus he dwells observing the phenomenon of passing away

in the body, thus he dwells observing the phenomenon of

arising and passing away in the body. Now his awareness is

established: “This is body!” Thus he develops his awareness

to such an extent that there is mere understanding along

with mere awareness. In this way he dwells detached, without

clinging towards anything in the world [of mind and matter].

This is how, monks, a monk dwells observing body in body.

C. Section on Constant Thorough Understanding of 

Impermanence

Again, monks, a monk, while going forward or backward, 

he does so with constant thorough understanding of 

impermanence; whether he is looking straight ahead or looking 

sideways, he does so with constant thorough understanding 

of impermanence; while he is bending or stretching, he does 

so with constant thorough understanding of impermanence; 

whether wearing his robes or carrying his bowl, he does so 

with constant thorough understanding of impermanence; 

whether he is eating, drinking, chewing or savouring, he does 

so with constant thorough understanding of impermanence; 

while attending to the calls of nature, he does so with constant 

thorough understanding of impermanence; whether he is 

walking, standing, sitting, sleeping or waking, speaking or in 

silence, he does so with constant thorough understanding of 

impermanence.

Thus he dwells observing body in body internally, or 

he dwells observing body in body externally, or he dwells 

observing body in body both internally and externally. Thus 

he dwells observing the phenomenon of arising in the body, 

thus he dwells observing the phenomenon of passing away 

in the body, thus he dwells observing the phenomenon of 

arising and passing away in the body. Now his awareness is 

established: “This is body!” Thus he develops his awareness 

to such an extent that there is mere understanding along 

with mere awareness. In this way he dwells detached, without 

clinging towards anything in the world [of mind and matter]. 

This is how, monks, a monk dwells observing body in body.