結語 Conclusion

Conclusion

結語

Thus there are five basic elements: earth, water, fire, wind, and mind. There are four causes of the corporeal elements: kamma, mind, temperature, and nutriment. There are two causes of mental elements: external sense objects and internal sense organs. Differentiating them into corporeal and mental phenomena, these things, together with their arising and disappearance, must be repeatedly discerned by applying the three characteristics (lakkhaṇa)—impermanence, suffering, and selflessness. For example, corporeality is impermanent in the sense of being subject to decay; suffering in the sense of being fearful; and not-self in the sense of being without substance (rūpaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhena). One must contemplate them thus until they are perceived with wisdom. Thus one must put forth effort for insight.

因此，有五種基本元素：地、水、火、風、心。色法有四種起因：業、心、時節、食素。名法有兩種起因：六內處、六外處。把它們區分為色法和名法後，必須依照它們的三種特相(lakkhaṇa)—無常、苦、無我，反復觀照這些名色法及其生滅。比如，遭受破壞，故色法無常；怖畏，故苦；沒有實體，故無我(rūpaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhena)。禪修者必須觀照它們，直到用智慧覺知到它們。因此必須努力修習內觀。

This shows concisely how to proceed to vipassanā according to the formula 「Contemplating impermanence, I will exhale and inhale (aniccānupassī assasissāmīti sikkhati), etc.」 as given in the fourth tetrad of the Ānāpānasati Sutta.

本手冊簡要說明了，如何依據經文推進到內觀。相應的經文是《安那般那念經》第四組四法給出的「學隨觀無常我將出息和入息，等(aniccānupassī assasissāmīti sikkhati)。」(譯注，兩種方法中的「出入息和內觀結合在一起」。)

Another way is to view one』s own corporeal and mental phenomena as one ordinarily knows them until one penetrates and perceives them with wisdom, treating the attention on out-breath and in-breath as access concentration. Here, upacāra or access may be explained as follows: When a yogī begins to put forth effort, he must first concentrate and tranquillize his mind, and he views out-breath and in-breath for this purpose. He follows this procedure on every occasion that he puts forth effort. This prior concentration and tranquillization is the business of access concentration. It is only after the mind has been concentrated and tranquillized that one may proceed to view whatever part of the body one desires.

另一種方法是，在普通地了解名色法後，禪修者把注意力專注于出息和入息，達到近行定，然後觀照自身的名色法，直到用智慧穿透和覺知到它們。這里，近行定(upacāra)可以解釋為：禪修者開始禪修時，他必須首先通過觀察出息和入息，使得心專注和平靜下來。每次禪修他都按照這個步驟去努力。這種預先的專注和平靜工作，就是近行定的修習。只有在心已經專注和平靜後，禪修者才可以推進到隨意地觀察身體的任一部分。(譯注，兩種方法中的「出入息念作為內觀的預備修習」。此段重點檢查。)

This shows concisely how to proceed to vipassanā from the counting stage. More detailed expositions may be found in my Āhāra Dīpanī (Manual of Nutriment) and Anatta Dīpanī (Manual of Non-Self).

本手冊簡要說明了，如何從計數階段推進到內觀。更多的詳細解釋可以參看我的Āhāra Dīpanī (食素手冊) 和 Anatta Dīpanī (無我手冊)。

When proceeding to vipassanā from the connection stage, or from the access concentration of the fixing stage, or from the full absorption of the first, second, third, and fourth jhānas of the fixing stage, the method may be gathered from what has been shown in the case of the counting stage.

從隨逐階段、或從安住階段的近行定、或從安住階段的初、二、三、四禪，推進到內觀的方法，可以參看計數階段所說的。

As regards the three remaining purities, the ten kinds of insight knowledge (vipassanā-ñāṇa), and the knowledge of the path and fruit of stream-winning (sotāpatti-magga- and phala-ñāṇas), see the Kammaṭṭhāna (Meditation Subject) section of my Paramattha Saṅkhitta (Summary of the Ultimate).

至于余下的三種清淨、十種觀智(vipassanā-ñāṇa)、入流(sotāpatti)道智(smagga-ñāṇas)和果智(phala-ñāṇas)，請參看我的Paramattha Saṅkhitta (究竟法簡要)中的Kammaṭṭhāna (禪修業處)節。

This ends the concise exposition of the meditation subject of mindfulness of breathing, as given in the Ānāpānasati Sutta and its Commentary.

《安那般那念經》和義注給出的出入息念禪修業處，簡要說明到此。

This ends the Ānāpāna Dīpanī,

the Manual of Mindfulness of Breathing.

Ānāpāna Dīpanī,

《安那般那手冊》結束。