為什麼不教導入出息念 Why Mindfulness of Respiration is Not Taught

Why Mindfulness of Respiration is Not Taught

為什麼不教導入出息念

Mindfulness of respiration (ānāpānassati) is included in the ten recollections. It is concentration on breathing in and breathing out. Breathing is an act of the element of motion. It may be asked, therefore, 「Why not take up the exercise of breathing in and out?」 In my opinion, I agree that ānāpāna could lead to the establishment of insight knowledge, but it should be noted that the Visuddhimagga puts it in the category of meditation objects for tranquillity as opposed to insight. It enumerates the fourteen body contemplations as follows:

入出息念(ānāpānassati，安那般那念)是包含在十隨念中。它是專注于入息和出息。呼吸是運動元素的一種活動。因此或許有人會問，「為什麼不是進行入出息念的練習呢？」依照本人觀點，我同意入出息念業處可以導致觀智的建立，但是應該注意到，《清淨道論》把它放到了止禪業處的類別中，而不是觀禪。它列舉十四種身至念業處如下：

「Herein, the three, that is to say, the sections on the four postures, on the four kinds of full awareness, and on attention directed to the elements as they are stated [at M.iii.89] deal with insight. … So there are only two, that is the sections on breathing and on directing attention to repulsiveness that, as stated there, deal with concentration.」 (Vism. 240)

「于此，有三節，也就是說，四威儀節、四正知節、界作意節，如同它們被陳述的那樣[在 M.iii.89]，涉及觀。…所以只有兩節，即入出息念節和厭惡作意節，涉及止。」(Vism. 240)(譯注，更精確的文義把握，請全面閱讀《清淨道論》的身至念節P244，及本節末尾的譯注。)

Thus it is clearly stated that mindfulness of breathing belongs to the development of concentration. Therefore, if we advocated mindfulness of breathing we would be open to the criticism that we were teaching samatha and not vipassanā. Then we would be unable to make a rebuttal of this charge without contradicting this teaching in the Visuddhimagga. However, we allow those who like to practise mindfulness of the respiration to have their wish. We impose no restriction upon them.

如此，它清楚地講到入出息念屬于止禪。因此，如果我們提倡入出息念，我們將會面臨這樣的批評，說我們是在教導止禪(samatha)而不是觀禪(vipassanā)。這樣我們將無法反駁這種刁難同時又不抵觸《清淨道論》的這個教導。不過，我們允許那些喜歡練習入出息念的人達成他們的願望。我們不會對他們強加限制。

The Patisambhidāmagga and the Visuddhimagga are explicit on the point that, when doing breathing exercises, one must concentrate on the tip of the nose without letting the mind follow the course of the breath in and out. The purpose is to enable the meditator to develop access concentration (upacāra samādhi) and attainment concentration (appanā samādhi) to enter jhāna.

《無礙解道》和《清淨道論》都清楚提到，進行呼吸練習時，必須專注于鼻子前端，不要讓心跟隨呼吸的出入過程。目的是使得禪修者培育出近行定(upacāra samādhi)，然後達到安止定(appanā samādhi)來進入禪那。

In the practice of insight, there is no restriction that directs the meditator to note only one phenomenon continuously. If we instruct the meditators to note all the phenomena of touch that occur in various parts of the body while breathing in and out, we will again be open to the criticism that we are contradicting the two authorities just cited. That is why we do not encourage meditators to practise mindfulness of respiration for insight meditation.

在內觀練習中，沒有限制禪修者要持續不斷地只注意一個現象。如果我們教導禪修者在出息入息時注意發生在身體各部分的所有觸的現象，我們將再次面臨批評，批評我們抵觸剛提到的兩處典據。這就是我們為什麼不鼓勵禪修者練習入出息念來開展內觀禪修的原因。

(譯注，《大念處經》的身隨觀部分介紹了十四種身至念業處，包含這五節及九墓節。雷迪尊者在《Ānāpāna Dīpani》中說《身至念經(中部119經)》介紹了十八種身至念業處，另多了四種禪那。論中的「身至念業處」一般是狹義，特指厭惡作意，即三十二身分。詞源分析，kāyagatasati：kāya身gata至sati念。其中，gata:已行去的, 已(到)達的, 已有關系的(已來到(進入)某種狀態或情況…)