IX. 義注的方法 The Method of the Commentary

IX. The Method of the Commentary

IX. 義注的方法

In the Commentary (Aṭṭhakathā) there are three main stages of effort, namely:

義注(Aṭṭhakathā)提到努力的三個主要階段，也就是：

1. Counting (gaṇanā): attention is placed on the out-breaths and in-breaths by counting them.

2. Connection (anubandhanā): attention is placed directly on the out-breaths and in-breaths and is made stronger and firmer, but the counting is discontinued.

3. Fixing (ṭhapanā): the effort is intensified until the higher stages of attainment are achieved.

4. 計數 (gaṇanā): 用給出入息計數的方法把注意力放在出入息上。

5. 隨逐 (anubandhanā): 直接把注意力放在出入息上，讓它更強大、更穩固，但是不再計數。

6. 安住 (ṭhapanā): 強化努力，直到到達更高階段的成就。

(譯注：這些方法，參看《清淨道論》P279。)

There are two places where the out-breath and in-breath may be grasped: the tip of the nose and the upper lip. For some people the striking of the breath is clearer at the tip of the nose; for others, it is clearer on the upper lip. Attention must be placed on the spot where the perception is clearest, which may be called the 「spot of touch.」 At the outset, effort must be made to keep the attention on the 「spot of touch」 by counting the number of times the out-breath and in-breath strike that spot. In the next stage, effort must be made to keep the attention on the out-breath and in-breath continuously, without the aid of counting. Finally, effort is applied to make the attention stronger and firmer.

有兩個能把握出息和入息的位置：鼻尖和上唇。對某些人而言，呼吸的沖擊在鼻尖處更明顯；其他人，則在上唇處更明顯。必須把注意力放在覺知最明顯的位置，該處可以稱為「觸點」。開始階段，必須通過對沖擊觸點的出息和入息進行計數的方法來努力保持注意力于「觸點」。下一階段，不依靠計數的幫助，持續努力保持注意力于出息和入息。最後階段，努力使得注意力更加強大和穩固。

Counting

計數

There are two methods of counting—slow and fast—according as the attention is weak or strong. In the beginning, the mind is untranquil and disturbed and the attention weak, and thus one is not mindful of every breath that occurs. Some breaths escape detection. Only those breaths that are clearly perceived with mindfulness are counted, while those that are not clearly perceived are left out of the reckoning. Counting thus progresses slowly. It is the slow stage.

依據注意力的弱或強，有慢和快兩種計數的方法。起初，心不平靜和易受干擾，注意力虛弱，因此禪修者無法對出現的每個呼吸都保持正念。有些呼吸沒有被覺察到。只有那些清楚覺知到的呼吸被計數，而那些沒有清楚覺知到的呼吸沒有被計數。因此計數緩慢地推進。這是緩慢階段。(譯注，「被計數」表示推進到下一個數目，比如從「1」推進到「2」。)

Counting is done in six turns (vāra). In the first, counting proceeds from one to five; then, in the second, from one to six; in the third, from one to seven; in the fourth, from one to eight; in the fifth, from one to nine; and in the sixth, from one to ten. After the sixth turn, one must begin again from the first. Sometimes these six turns are counted as one.

計數分六個回合(vāra)。第一回，從1數到5。第二，從1到6。第三，從1到7。第四，從1到8。第五，從1到9。第六，從1到10。第六回後，重新從第一回開始。有時這六個回合計算為一回。

First place the attention on the 「spot of touch,」 and when an out-breath or in-breath is clearly perceived, count 「one.」 Continue counting 「two,」 「three,」 「four,」 etc., when the ensuing out-breaths and in-breaths are clearly perceived. If any of them are not clearly perceived, stop the progressive counting by continuing to count 「one,」 「one,」 「one,」 etc., until the next clear perception of out-breath and in-breath, when the counting advances to 「two.」 When the count reaches 「five」 in the first turn, start again from one. Proceed in this way until the sixth turn is completed. Since only those breaths that are clearly perceived are counted, it is called the slow count.

首先把注意力放在「觸點」上，然後當清楚覺知到一個出息或入息時，計數「1」。如果後續的出息和入息被清楚覺知到，繼續計數「2」、「3」、「4」等等。如果它們中的任何一個沒有清楚覺知到，不要推進到下一個數字，而是(比如，)連續地計數「1」、「1」、「1」等，直到清楚覺知到下一個出息或入息，才把計數推進到「2」。第一回合的計數到了「5」後，重新從「1」開始(推進到第二回合)。用這種方式進行，直到完成第六回合。因為只有那些清楚覺知到的呼吸被(連續推進式地)計數到，所以稱它為緩慢計數。

When the counting has been done repeatedly many times, the number of breaths that are clearly perceived will increase. The spacing between each progressive count will decrease. When every breath is clearly perceived the counting will progress uninterruptedly and become fast. One must proceed until no breath is missed out from the counting.

反複地練習計數很多次後，能清楚覺知到的呼吸的數目將會增加。兩個遞增數字的(時間)間隔將會減少。當每個呼吸都能清楚覺知後，計數將會連續地推進，變得快起來。禪修者必須修習到沒有呼吸從計數中遺漏掉。

It is not necessary to do the counting orally; a mental count is sufficient. Some people prefer to count orally. Others count one bead at the end of each sixth turn, and they resolve to count a certain number of rounds of beads a day. The essential thing is to make the perception clear and the attention strong and firm.

沒必要出聲計數，內心計數就足夠了。有些人喜歡出聲計數。還有其他人每次第六回合結束時掐過一個念珠，並且他們決心每天要掐完一定圈數的念珠。本質的東西都是，使得覺知更加清晰，讓專注力強大而穩固。

Connection

隨逐

When the stage is reached where every out-breath and in-breath is clearly perceived with the aid of counting, when no out-breath or in-breath escapes attention, the counting must be discontinued, and the connection (anubandhanā) method adopted. Here, the connection method means putting forth effort to keep the attention on the 「spot of touch,」 and to perceive every out-breath and in-breath without counting them. It means repeating the effort made in the counting stage in order to make perception clearer and attention stronger and firmer, but without the aid of counting.

在計數的幫助下，每個出息和入息都能清晰地覺知到，這個階段達到後，沒有任何出息或入息從注意力下逃脫，此時就必須停止計數的方法，並采用隨逐(anubandhanā)的方法。這里，隨逐的方法表示，努力地把注意力放于「觸點」，覺知每一次的出息和入息，但是並不對它們進行計數。這意味著重複計數階段的努力，使得覺知更加清晰、專注力更加強大和穩固，但是不依靠計數的幫助。

How long is this effort by the connection method to be pursued? Until there appears the paṭibhāga-nimitta, the 「counterpart sign」 (i.e., a mental image that appears when an advanced degree of concentration is reached).

隨逐方法的努力應該持續多久呢？持續到出現似相(paṭibhāga-nimitta)—達到更高層次的定力後出現的一種心的圖像。

When attention becomes fixed on the out-breaths and in-breaths (i.e., when a certain degree of concentration is achieved), manifestations appear such as masses of fluffy wool, gusts of wind, clusters of stars, gems, pearls, or strings of pearls, etc., in various shapes, groups, and colours. These are called counterpart signs. The effort in the connection method must be continued until such time as the counterpart sign appears clearly on every occasion that effort is made.

注意力固定于出息和入息後(也就是到達某種程度的定力後)，似相會顯現出來，比如大量的絨毛、煙霧、成群的星光、寶石、珍珠、或一串珍珠等，有不同的形狀、群團、顏色。這些稱為似相。隨逐方法的努力必須持續到每次努力都清晰地出現這種似相為止。

Fixing

安住

During the stages of counting and connection, attention must still be kept on the 「point of touch.」 From the time the counterpart sign appears, effort must be made according to the third stage, the method of fixing (ṭhapanā). Counterpart signs are manifestations and resemble new mental objects. Not being natural phenomena, they easily disappear, and once they disappear, it is difficult to invoke them into sight again. Hence, when a counterpart sign appears, it is necessary to put forth special effort with added energy in fixing the attention on it to prevent it from disappearing; one must strive to make it become clearer day by day. The putting forth of this special additional effort is known as the method of fixing.

在計數和隨逐階段，注意力必須保持在「觸點」。似相出現後，必須按照第三階段安住(ṭhapanā) 的方法來努力。似相顯現後，類似新的心所緣。似相不是自然界的現象，它們很容易消失掉，而且一旦消失，就很難再次看到它們。因此，似相出現後，有必要加大精力，投入特別的努力，把注意力固定到似相上，來避免它們消失掉。禪修者必須日復一日地努力，讓似相變得越來越清晰。這種特別的額外努力，稱為安住的方法。

When the stage of fixing is reached, the seven unsuitable things (asappāya; see just below) must be shunned, while the seven suitable things (sappāya) must be cultivated. The ten kinds of proficiency in meditative absorption (dasa appanā-kosalla), too, must be accomplished.

到達安住階段後，必須避開七種不適當的事物(asappāya; 見下文)，相反，必須培育七種適當的事物(sappāya)。同時必須達成十種安止善巧(dasa appanā-kosalla)。

The seven unsuitable things are: unsuitable (1) place, (2) village where almsfood is obtained, (3) talk, (4) friends and associates, (5) food, (6) climate, and (7) bodily postures; these things are called 「unsuitable」 because they cause deterioration of one』s meditation. The seven suitable things are the exact opposites: the place, village, talk, friends, food, climate, and postures which cause one』s meditation to improve.

七種不適當的事物是：不適當的 (1) 處所 (2) 乞食的村莊 (3) 談話 (4) 朋友和交往者 (5) 食物 (6) 時節 和 (7) 四威儀。這些事物稱為「不合適」，是因為它們導致禪修退步。七種合適的事物則是完全相反的：處所、村莊、談話、朋友、食物、時節、和提升禪修的姿勢。(譯注，參看《清淨道論》P127。)

The ten kinds of proficiency in meditative absorption are: (1) cleanliness of body and utensils, (2) harmonising the five spiritual faculties (indriya), (3) proficiency in the object of attention, (4) controlling the exuberant mind, (5) uplifting the depressed mind, (6) making the dry mind pleasant, (7) composure towards the balanced mind, (8) avoiding persons who do not possess concentration, (9) associating with persons who possess concentration, and (10) having a mind that is always bent towards meditative absorption.

十種安止善巧是：(1) 清潔身體和器具，(2) 協調五根(indriya)，(3) 于相善巧 (4) 當抑制于心之時，即抑制于心，(5) 當策勵于心之時，即策勵于心，(6) 當喜悅于心之時，即喜悅于心，(7) 當舍心之時，即舍于心，(8) 遠離無等持的人， (9) 親近等持的人，和 (10) 傾心于等持。(譯注，參看《清淨道論》P129。其中的等持是禪那的意思。)

Equipping and fulfilling oneself with these aforementioned qualities, one must make specially energetic efforts for days and months to fix one』s attention on the counterpart sign so that it becomes firm. This effort of fixing the attention (ṭhapanā) must be put forth until the fourth jhāna is attained.

要想用上述這些技巧來訓練自己並達到圓滿，禪修者必須日復一日月復一月地特別努力，把注意力安住于似相上，使得似相變得穩固。必須努力地安住注意力(ṭhapanā)，直到達到第四禪。

The Signs

禪相

I shall now show differentially the signs that appear during the three stages of effort, and the types of concentration achieved during these stages.

我現在來說明在努力的三個階段所出現的相、以及所達定力的類型的區別。

The image of the out-breath and in-breath that appears in the stage of counting is called the preparatory sign (parikamma-nimitta). In the stage of connection, it is called the acquired sign (uggaha-nimitta). The manifestation that appears in the stage of attention is called the counterpart sign (paṭibhāga-nimitta).

出息和入息在計數階段呈現的的相，稱為遍作相(parikamma-nimitta)。在隨逐階段呈現的相，稱為取相(uggaha-nimitta)。在安住階段呈現的相，稱為似相(paṭibhāga-nimitta)。

The meditative concentration achieved during the appearance of the preparatory sign and acquired sign is 「preparatory concentration」 (parikamma-bhāvanā-samādhi). The meditative concentration developed with the attention fixed on the counterpart sign during the stage of fixing but before the attainment of full absorption (appanā) is called 「access concentration」 (upacāra-bhāvanā-samādhi). The four jhānas are called 「concentration by absorption」 (appanā-bhāvanā-samādhi).

在呈現遍作相和取相期間達到的定，是「遍作定」(parikamma-bhāvanā-samādhi，遍作修行三摩地)。在安住階段期間把注意力固定于似相而培育出來的、但尚未達到完全安止(appanā)的定，稱為「近行定」(upacāra-bhāvanā-samādhi，近行修行三摩地)。四種禪那稱為「安止定」(appanā-bhāvanā-samādhi，安止修行三摩地)。

In the counting and connection stages, the out-breath and in-breath—the objects of meditation—gradually become allayed and calm down. Ultimately they are apt to become so subtle that they seem to have disappeared altogether. When this occurs, one must continue to fix the attention on the 「point of touch」 and must attempt to grasp the out-breath and in-breath at that point. When the out-breath and in-breath are perceived again clearly, it will not be long before the counterpart sign appears, which signals that the access to jhāna (upacāra-jhāna) has been attained. Here, upacāra-jhāna means the access concentration of sense-sphere meditation (kāmāvacara-bhāvanā upacāra-samādhi) which has overcome the five hindrances (pañcanīvaraṇa).

在計數和隨逐階段，出息和入息—禪修所緣—逐漸變得細微和平靜。最後，它們傾向于變得極其細微，以致到看似已經完全消失。這種情況發生時，禪修者必須繼續把注意力固定在「觸點」，必須在那個點上努力把握出息和入息。一旦出息和入息重新被清晰地覺知到，不久將會出現似相。似相意味著達到了近行定(upacāra-jhāna，接近禪那)。這里，近行定表示已經去除五蓋(pañcanīvaraṇa)的欲界近行定(kāmāvacara-bhāvanā upacāra-samādhi，欲界修行近行三摩地)。

The calming down of the out-breath and in-breath to the point of disappearance, mentioned in the method given in the Commentary, occurs automatically and need not be specifically attempted. I have myself seen yogis in whom out-breath and in-breath have calmed down to the point of disappearance. In the sutta however, where it is said, 「Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati,」 the meaning is that when the stage of connection is reached, the process of calming down the out-breath and in-breath must be specifically attempted.

義注中給出的方法提到，出息和入息(逐漸)平靜並到達消失，這是自然出現的，不必特殊的努力。我親身看到禪修者的出息和入息平靜下來直到消失。然而，經中說到，「Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati,」，意思是，到達隨逐階段後，必須作特別的努力，修習把出息和入息平靜下來的步驟。

When the out-breath and in-breath apparently disappear, people who are not proficient in the work of meditation are apt to think that the out-breath and in-breath have really disappeared or stopped. Then they are apt to discard the work of meditation. Let all be heedful of this fact.

在出息和入息看似消失後，不精通禪修的人會傾向于認為，出息和入息已經真的消失或停止了。然後，他們放棄禪修。大家要注意這種情況。

(譯注，關于「呼吸消失」，《清淨道論》P283中提到只有七種情況下沒有呼吸：胎兒、潛入水中者、無想天人、死者、第四禪的入定者、生居于色及無色界者、以及入滅盡定者。)