---
title: V. 為什麼應該修習安那般那念 Why Mindfulness of Breathing Should Be Practised
description: "V. Why Mindfulness of Breathing Should Be Practised"
---

V. Why Mindfulness of Breathing Should Be Practised

V. 為什麼應該修習安那般那念

Hence, people of the present day who have encountered the Buddha-sāsana, whether lay or ordained, should abhor and fear the uncontrolled mind and should adopt and practise, as quickly as possible, one of the exercises in mindfulness of the body given in the Mahāsatipaṭṭhāna Sutta (MN 10) in order to gain secure control over their minds.

因此，遇到佛法的當代人，不管是在家人還是出家人，都應該拒絕和警惕不受控制的心，應該儘早采用和修習《念處經》(MN 10)給出的其中一種身念處，從而可靠地掌控他們的心。

In the Kāyagatā-sati Sutta (MN 119), eighteen exercises in mindfulness of the body are described, namely, mindfulness of breathing (ānāpānasati), mindfulness of the bodily postures and movements (iriyāpatha), clear comprehension of acts and deeds (sampajañña), attention to the impurities of the body (paṭikkūla), analysis of the elements (dhātu-vavatthāna), nine cemetery contemplations (sīvathikā), and the four jhānas.

《身念經》(MN 119)描述了十八種身念處的訓練，也就是，安那般那念(ānāpānasati)、四威儀(iriyāpatha)、正知(sampajañña)、可厭作意(paṭikkūla manasikāra)、界作意(dhātu manasikāra)、九種墳場觀(sīvathikā)、還有四種禪那。

In the Ānāpānasati Sutta (MN 118), it is shown how the work of mindfulness of the body, and the four absorptions of tranquillity meditation (appanā-jhānas of samatha-bhāvanā), insight meditation (vipassanā-bhāvanā), the development of the path (magga-bhāvanā), and the realisation of the fruit (phala-sacchikiriya)—these last two being known as true knowledge and deliverance (vijjā-vimutti)—are accomplished by the practise of mindfulness of breathing alone.

《安那般那念經》(MN 118)教導了如何只通過安那般那念而完成修習身念、修習四種安止定的止禪(appanā-jhānas of samatha-bhāvanā)、修觀(vipassanā-bhāvanā)，以及修道(magga-bhāvanā)和證果(phala-sacchikiriya)—最後兩項稱為明(vijjā)和解脫(vimutti)。

It is also usual for all Buddhas to attain Supreme Enlightenment by means of mindfulness of breathing, and having attained Buddhahood, all Buddhas have continued to remain established in mindfulness of breathing without a break until they attained Parinibbāna.

所有的佛陀都是通過安那般那念到達最高覺悟和證得佛果，所有的佛陀都繼續安住于安那般那念，從不間斷，直到入般涅槃。這也是一個慣例。

Of the forty prescribed exercises of tranquillity meditation, mindfulness of breathing is the easiest to establish continuously at all times. The Buddha also extolled this meditation subject more highly than he did other subjects. The commentators too called ānāpānasati 「the plane of great personages」 (mahāpurisa-bhūmi). But mindfulness of breathing is not a meditation subject suitable for ordinary persons. It is suited only to persons of great wisdom.

在所描述的四十種止禪業處中，安那般那念是最容易一直持續不斷地修習的。比起其他業處，佛陀也是更高地讚美這種禪修業處。義注者也稱安那般那念為「大人物的境地」(mahāpurisa-bhūmi)。但是安那般那念並不適合于普通人。它只適合于具有大智慧的人。(參看《清淨道論》P284)

Hence I now propose to expound concisely the Ānāpānasati Sutta as found in the Majjhima Nikāya (MN 118), for the benefit of those wise people wishing to attain spiritual success and to reap the benefits offered by this rare encounter with a Buddha-sāsana, thus emulating the way of the aforementioned King Pukkusāti of Takkasilā, who spent the rest of his life alone on the top storey of his seven-storied palace practising meditation beginning with mindfulness of the body until he achieved the fourth jhāna. [3]

因此，為了那些希望仿效前述答咖西喇城的郡主Pukkusāti的方式(他花費生命的剩余時間獨自在七層宮殿最高層從身念處著手修禪直到證到第四禪)、希望達到心成就、和希望從所遭遇佛法受益的有智者的利益，我現在打算簡要解釋中部的《安那般念經》(MN 118)。[3]