X. 協調義注和經文 The Commentary Reconciled with the Sutta

X. The Commentary Reconciled with the Sutta

X. 協調義注和經文

It is now necessary to reconcile the method given in the Commentary with the Ānāpānasati Sutta.

現在有必要把義注(注1)給出的方法和《安那般那念經》兩者協調起來。(譯注1，aimwell版有個說明，義注是指清淨道論，不是指《安那般那念經》的義注。)

The counting stage, when the attention is fixed on the 「point of touch」 and the attempt is made to fix the attention on the breath by counting—this is the first stage of the first tetrad of the sutta. In this stage, the main work is to overcome the mind』s habit of repeatedly wandering off from the object of attention to other objects, and it is for this purpose that the method of counting is adopted. The time is not yet ripe for perceiving the long and short breaths, but in accordance with the text of the sutta, 「The yogī mindfully exhales an out-breath, and mindfully inhales an in-breath (sato va assasati, sato va passasati),」 effort must be confined to keeping the attention fixed on the out-breath and in-breath.

在計數階段，把注意力固定于「觸點」，努力通過計數的方法把注意力固定于呼吸。這(計數階段)就是經中第一組四法中的第一階段(注，出入息)。這個階段的主要工作是克服心再三地從被注意的目標飄離到其他目標的習慣，采用計數的方法就是為了這個目的。覺知長短息的時機還沒成熟，僅是依據經文「彼正念地出息、正念地入息。(sato va assasati, sato va passasati)」，只限于努力地把注意力固定于出息和入息。

In this particular, the Commentary says:

關于這個細節，義注說道：

The sole function of counting is to cut short the wandering tendencies of the mind, acquired in the long series of previous rebirths, that makes it stray from inside the body to outside objects, and to keep the attention firmly fixed on the internal objects of out-breath and in-breath (bahivisaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe sati-saṇṭhapanatthaṃ yeva hi gaṇanā).

「心的走神趨勢是過去漫長的一系列再生所需要的，它使得心從體內目標游蕩到外部目標。計數的唯一作用就是打斷心的走神趨勢，讓注意力穩固地固定在出息和入息這個內部目標上(bahivisaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe sati-saṇṭhapanatthaṃ yeva hi gaṇanā)。」(譯注，清淨道論，P280：因為數的目的只是斷絕散亂于外面的尋(雜念)而住立其念于出息入息的所緣。)

After the counting stage, when the connection stage is reached, effort must be put forth according to the second stage of the first tetrad, described thus in the text: 「When a long out-breath is exhaled, he knows that he exhales a long out-breath; when a long in-breath is inhaled, he knows that he inhales a long in-breath (dīghaṃ vā assasanto dīghaṃ assasissamīti pajānāti, etc.).」 Here, attention has to be fixed on the 「spot of touch,」 and with the attention so fixed, the long and short breaths have to be perceived. In doing this, it is not necessary to trace the entire breath from beginning to end. All one must do, while keeping the attention fixed on the 「spot of touch,」 is to make an additional endeavour to be aware of the length of the breaths that brush the 「spot of touch.」 Long breaths brush the spot for a long period, while short breaths brush the spot for a short period. The mind can become extremely expansive, and thus one can be aware of the long breaths and short breaths that go out and come in even while keeping one』s attention steadily fixed on the 「spot of touch.」

計數階段過後，到達隨逐階段時，必須依照經文第一組四法中的第二階段(注，長短息)來努力。經文如此描述：「出息長時，知道『我出息長。』入息長時，知道『我入息長。』等(dīghaṃ vā assasanto dīghaṃ assasissamīti pajānāti, etc.)。」。這里，必須把注意力固定于「觸點」，注意力非常地專注，必須覺知到長息和短息。在這個練習中，沒必要跟蹤呼吸從開始到結束的全身。禪修者所要做的全部是，保持注意力專注于「觸點」的同時，增加額外的努力去覺知沖刷「觸點」的呼吸的長度。長的呼吸沖刷觸點的時間長，相反短的呼吸沖刷觸點的時間短。心能夠變得非常地廣闊，所以禪修者即使在注意力穩定地固定在「觸點」時，也能夠覺知到出息和入息的長和短。

When the long and short breaths have been clearly and distinctly perceived, effort has to be made to perceive the entire structure of each breath—the beginning, the middle, and the end—even while keeping the attention fixed on the 「spot of touch,」 in accordance with the sutta statement, 「While exhaling, he tries to perceive the entire out-breath—its beginning, middle, and end; while inhaling, he tries to perceive the entire in-breath—its beginning, middle, and end (sabbakāyappaṭisaṃvedī assasissāmīti sikkhati, sabbakāyappaṭisaṃvedī passasissāmīti sikkhati).」

明顯清楚地覺知到長息和短息後，必須努力覺知每個呼吸的全身—開始、中間、結束—即使保持注意力固定在「觸點」。這是依據經文的描述，「出息時，我學覺知出息的全身—它的開始、中間、結束。入息時，我學覺知入息的全身—它的開始、中間、結束。(sabbakāyappaṭisaṃvedī assasissāmīti sikkhati, sabbakāyappaṭisaṃvedī passasissāmīti sikkhati)」

When an out-breath is released, it must not be done unmindfully, but one must be fully aware of it right from its start within the body and follow it along its course until it reaches its end within the body at the 「spot of touch,」 and it is with this added endeavour of being aware of it in its totality that the breath must be released. Similarly, when an in-breath is inhaled, one must do so with awareness right from its start within the body at the 「spot of touch」 and follow it until it reaches its end at the navel within the body.

呼出一個出息時，不能失去正念，而是必須完全地覺知它，從它在體內的開始點，跟蹤它的過程，直到它到達體內的「觸點」這個結束點，增加額外的努力去覺知出息呼出的全身。類似地，在吸入一個入息時，必須覺知它的全身，從在身體內的「觸點」開始，跟蹤它，直到它到達體內肚臍處這個結束點。

While thus following the out-breaths and in-breaths from beginning to end, the attention must be continually fixed on the 「spot of touch.」 The breaths must not be followed from beginning to end by allowing the attention to leave the 「spot of touch.」 If a resolute endeavour is made to follow the out-breaths and in-breaths without allowing the attention to leave the 「spot of touch,」 then, even while the attention continues to be fixed on the 「spot of touch,」 the form and shape of the out-breaths and in-breaths will gradually appear clearly in their entirety.

這樣從開始到結束地跟蹤出息和入息時，注意力必須持續固定于「觸點」。從開始到結束跟蹤呼吸時，不允許注意力離開「觸點」。如果堅定地努力，不允許注意力離開「觸點」，同時跟蹤出息和入息，然後，即使注意力持續固定于「觸點」，出息和入息全身的形狀和外形也將逐漸清晰地顯現出來。(譯注，aimwell修訂版的意思搞反了。)

When the beginning, middle, and end of the out-breaths and in-breaths have been clearly perceived, if the rough and coarse breaths do not become automatically calmed and allayed to the point of disappearance, then, in accordance with the text of the fourth section of the first tetrad of the sutta, where it is said, 「As he exhales, he tries to allay and calm down the out-breath: as he inhales, he tries to allay and calm down the in-breath (passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati),」 a special additional endeavour must be made to make them gentler and gentler, and this must be pursued with resolution, not left unmindfully to take its own course.

已經清楚覺知到出息和入息的開始、中間、結束後，如果粗糙粗大的呼吸沒有自動地平靜和減弱到消失點，那麼，依據經文第一組四法的第四階段(微息)，必須做特殊的額外努力，使得它們越來越細微，必須堅定地平息它，不能沒有正念地讓它順其自然。相應的經文是「出息時，我學平靜出息的身行。入息時，我學平靜入息的身行。(passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati)」

In the method given in the Commentary, however, it is stated that the out-breaths and in-breaths become calmed down and allayed of their own accord even from the stage of counting, and in my own experience, I have come across persons whose breaths have automatically disappeared.

不過，義注給出的方法中，它提到出息和入息甚至從計數階段自動變得平靜和減弱。本人對此也有經驗，我遇到某些人的呼吸自動消失掉。

In this particular, this is what the Commentary says:

關于這個細節，義注這樣說道：

Gaṇanā vasen』eva pana manasikārakālato pabhuti anukkamato oḷārika-assāsapassāsa nirodhavasena kāyadarathe vyupasante kāyopi cittampi lahukaṃ hoti. Sarīraṃ ākāse laṅghanākārappattaṃ viya hoti.

From the time of effort according to the method of counting, in due course, when through the coarse out-breaths and in-breaths becoming calmed down and allayed, the anxieties and cares of the body become tranquillized, both body and mind become light, and the physical body rises in space.

「從依照計數的方法努力修習的時間開始，在適當的時候，當粗糙的出息和入息變得平靜和減弱，身體的焦慮和憂慮平靜下來，身心都變得輕安，肉體上升到空中。」(譯注，清淨道論，P282：然而有的人則自從以數(出入息)而作意以來，因次第的息滅了粗的出入息，得以寂止身的不安而成身心的輕安，如身體躍入空中的狀態。)

I have known people whose bodies have risen about the height of four fingers』 breadth in the air.

我知道某些人，他們的身體上升到離地大約四指高的空中。

When this stage is reached where the out-breaths and in-breaths disappear, then, without taking the attention off the 「spot of touch,」 an attempt must be made to perceive the disappeared out-breaths and in-breaths. When they are perceived again clearly, the counterpart sign (paṭibhāga-nimitta) appears. At that stage, the mental hindrances such as fear, dread, sleepiness, indolence, etc., are overcome, and the access to jhāna is attained.

到達出息和入息消失的這個階段時，不能把注意力從「觸點」移開，必須嘗試覺知消失掉的出息和入息。當它們再次被清楚覺知到後，似相(paṭibhāga-nimitta)就會出現。到了那個階段，心的障礙，比如擔心、恐懼、睡眠、昏沉等等，就被去除，到達近行定。

This ends the reconciliation between the Commentary and the Ānāpānasati Sutta.

義注和《安那般那念經》間的協調，到此結束。

This also ends the account of the counting, connection, and fixing (gaṇanā, anubandhanā, ṭhapanā) methods of the Commentary, where seven stages are given, viz., counting connection, touching, fixing, observing, turning away, and purification (gaṇanā, anubandhanā, phusanā, ṭhapanā, sallakkhaṇā, vivaṭṭanā, and pārisuddhi). [5]

義注提到的三個階段的方法—計數、隨逐、安住，也解釋到此。義注給出了七個階段的方法，也就是：(計)數、隨逐、觸、安住、觀察、還滅、遍淨(gaṇanā, anubandhanā, phusanā, ṭhapanā, sallakkhaṇā, vivaṭṭanā, and pārisuddhi)。5

The first tetrad is the main and essential stage. At the present day, if work in the first tetrad is successfully accomplished, one can proceed to tranquillity (samatha) and insight (vipassanā) as one desires.

第一組四法是主要和基本的階段。在當今時代，如果成功完成了第一組四法，禪修者可以隨其意願推進到安止(samatha)或內觀(vipassanā)。

Here ends the first tetrad.

第一組四法，到此結束。