Visuddhimagga VIII-174

Tattha yasmā purimanaye kevalaṃ assasitabbaṃ passasitabbameva, na ca aññaṃ kiñci kātabbaṃ.

至此的文句中，那前面的（一二修习）法，专门是出息及入息的，并无其它的任何东西；

Ñ(VIII,174): Herein, in the first part of the system (nos. i and ii) he should only breathe in and breathe out and not do anything else at all,

Ito paṭṭhāya pana ñāṇuppādanādīsu yogo karaṇīyo.

然而此后（自三以下的修习）便于令智生起等作瑜伽行，

Ñ: and it is only afterwards that he should apply himself to the arousing of knowledge, and so on.

Tasmā tattha assasāmīti pajānāti passasāmīti pajānāticceva vattamānakālavasena pāḷiṃ vatvā ito paṭṭhāya kattabbassa ñāṇuppādanādino ākārassa dassanatthaṃ sabbakāyapaṭisaṃvedī assasissāmītiādinā nayena anāgatavacanavasena pāḷi āropitāti veditabbā.

所以在（一二）的地方只是「知我出息，知我入息」，正如依现在时的圣典所说，以后为示令智生起等的行相而说「知我一切身出息」等，当知是依未来时的语法而叙述圣典的。

Ñ: Consequently the present tense is used here in the text, 'He knows: "I breathe in" … he knows: "I breathe out" '. But the future tense in the passage beginning ' "I shall breathe in experiencing the whole body" ' should be understood as used in order to show that the aspect of arousing knowledge, etc., has to be undertaken from then on.

Visuddhimagga VIII-173

Tattha sikkhatīti evaṃ ghaṭati vāyamati.

在前句中的「学」字是努力精勤之意。

Ñ(VIII,173): Herein, he trains: he strives, he endeavours in this way.

Yo vā tathābhūtassa saṃvaro, ayamettha adhisīlasikkhā.

如他那样的律仪为增上戒学。

Ñ: Or else the restraint here in one such as this is training in the higher virtue,

Yo tathābhūtassa samādhi, ayaṃ adhicittasikkhā.

如他那样的定为增上心学。

Ñ: his consciousness is training in the higher consciousness,

Yā tathābhūtassa paññā, ayaṃ adhipaññāsikkhāti imā tisso sikkhāyo tasmiṃ ārammaṇe tāya satiyā tena manasikārena sikkhati āsevati bhāveti bahulīkarotīti evamettha attho daṭṭhabbo.

如他那样的慧为增上慧学。以上的三学的所缘，以念，以作意而学，而习，而修，而多作，便是这里的语义。

Ñ: and his understanding is training in the higher understanding (see Ps.i,184). So he trains in, repeats, develops, repeatedly practises, these three kinds of training, on that object, by means of that mindfulness, by means of that attention. This is how the meaning should be regarded here.

Visuddhimagga VIII-172

Ekassa hi bhikkhuno cuṇṇavicuṇṇavisaṭe assāsakāye passāsakāye vā ādi pākaṭo hoti, na majjhapariyosānaṃ.

因为有的比丘对于片片展于（体内）的出息身或入息身的初则明白，然非中后；

Ñ(VIII,172): To one bhikkhu the beginning of the in-breath body or the out-breath body, distributed in particles, [that is to say, regarded as successive arisings (see note 45)] is plain, but not the middle or the end;

So ādimeva pariggahetuṃ sakkoti, majjhapariyosāne kilamati.

他只能取其初，而对中后则觉疲倦。

Ñ: he is only able to discern the beginning and has difficulty with the middle and the end.

Ekassa majjhaṃ pākaṭaṃ hoti, na ādipariyosānaṃ.

有的则对于中的明白，然非初后；

Ñ: To another the middle is plain, not the beginning or the end;

Ekassa pariyosānaṃ pākaṭaṃ hoti, na ādimajjhaṃ.

他只能取其中，而对初后则觉疲倦。或者对于后的明白，然非初中；

Ñ: he is only able to discern the middle and has difficulty with the beginning and the end. To another the end is plain, not the beginning or the middle;

So pariyosānaṃyeva pariggahetuṃ sakkoti, ādimajjhe kilamati.

他只能取其后，[PTS 274] 对于初中则觉疲倦。

Ñ: he is only able to discern the end [274] and has difficulty with the beginning and the middle.

Ekassa sabbampi pākaṭaṃ hoti,

或者对于（初中后）一切都明白，

Ñ: To yet another all stages are plain;

so sabbampi pariggahetuṃ sakkoti,

他亦能取一切，

Ñ: he is able to discern them all

na katthaci kilamati,

不对任何而觉疲倦。

Ñ: and has no difficulty with any of them.

tādisena bhavitabbanti dassento āha –

为了指示以那样的修习，故（世尊）说：

Ñ: Pointing out that one should be like the last-mentioned bhikkhu, he said:

‘‘sabbakāyapaṭisaṃvedī assasissāmīti…pe… passasissāmīti sikkhatī’’ti.

「学我知一切身出息••••••乃至••••••入息」。

Ñ: 'He trains thus: "I shall breathe in … shall breathe out experiencing the whole body" '.

Visuddhimagga VIII-171

220. Sabbakāyapaṭisaṃvedī assasissāmi…pe… passasissāmīti sikkhatīti sakalassa assāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto assasissāmīti sikkhati.

（三）「学我将知一切身出息••••••入息」──即我于全出息身的初中后为令觉知明白其出息而学；

Ñ(VIII,171): (iii) He trains thus: 'I shall breathe in … I shall breathe out experiencing the whole body': he trains thus: 'I shall breathe in making known, making plain, the beginning, middle and end of the entire in-breath body.

Sakalassa passāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto passasissāmīti sikkhati.

我于全入息身的初中后为令觉知明白其入息而学。

Ñ: I shall breathe out making known, making plain, the beginning, middle and end of the entire out-breath body', thus he trains.

Evaṃ viditaṃ karonto pākaṭaṃ karonto ñāṇasampayuttacittena assasati ceva passasati ca.

如是为令（出入息的一切身）觉知及明白者，以智相应心出息与入息，

Ñ: Making them known, making them plain, in this way he both breathes in and breathes out with consciousness associated with knowledge.

Tasmā ‘‘assasissāmi passasissāmī’’ti sikkhatīti vuccati.

故说「我学出息与入息」。

Ñ: That is why it is said, 'He trains thus: "I shall breathe in … shall breathe out …" '.

Visuddhimagga VIII-170

Evaṃ ayaṃ addhānavasena ittaravasena ca imehākārehi assāsapassāse pajānanto dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti…pe… rassaṃ vā passasanto rassaṃ passasāmīti pajānātīti veditabbo. Evaṃ pajānato cassa –

如是当知此（瑜伽者）依长时及短时以此等各九种方法而了知于出息入息，「长出息时知我出息长••••••乃至••••••短入息时知我入息短」对于如是了知者：

Ñ(VIII,170): So it should be understood that it is when this bhikkhu knows in-breaths and out-breaths in these nine ways as 'a [long] extent' and as 'a little [duration]' that 'breathing in long, he knows "I breathe in long"; … breathing out short, he knows "I breathe out short" ' is said of him. And when he knows thus:

Dīgho rasso ca assāso,

Passāsopi ca tādiso;

Cattāro vaṇṇā vattanti,

Nāsikaggeva bhikkhunoti. (pārā. aṭṭha. 2.165);

比丘的鼻端，

起了长的和短的

出息与入息，

这样有四种。

Ñ: 'The long kind and the short as well,

The in-breath and the out-breath too,

Such then are the four kinds that happen

At the bhikkhu's nose tip here'.

Visuddhimagga VIII-169

Esa nayo rassapadepi.

（二）对于「短」的句也是同样的。

Ñ(VIII,169): (ii) The same method of explanation applies also in the case of short breaths.

Ayaṃ pana viseso,

但有其次第不同：

Ñ: But there is this difference.

yathā ettha ‘‘dīghaṃ assāsaṃ addhānasaṅkhāte’’ti vuttaṃ,

即那里说「长出息于长时出息」，

Ñ: While in the former case 'a long in-breath reckoned as an extent' is said,

evamidha ‘‘rassaṃ assāsaṃ ittarasaṅkhāte assasatī’’ti āgataṃ.

如是在这里则说「短出息于短时出息」。

Ñ: here 'a short in-breath reckoned as a little (duration)' (Ps.i,182) is given.

Tasmā rassavasena yāva ‘‘tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti, tāva yojetabbaṃ.

是故以短字直至最后的「故言于身修习身观念处」而代替前者（的长字即可）。

Ñ: So it must be construed as 'short' as far as the phrase 'That is why "development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body" is said' (Ps.i,183).

Visuddhimagga VIII-168

‘‘Kathaṃ dīghaṃ assasanto dīghaṃ assasāmīti pajānāti.

「云何彼于长出息时，知『我出息长』，

Ñ(VIII,168): 'How, breathing in long, does he know: "I breathe in long",

Dīghaṃ passasanto dīghaṃ passasāmīti pajānāti.

长入息时，知『我入息长』？

Ñ: breathing out long, does he know: "I breathe out long"?

Dīghaṃ assāsaṃ addhānasaṅkhāte assasati.

（1）长出息于长时出息。

Ñ: (1) He breathes in a long in-breath reckoned as an extent.

Dīghaṃ passāsaṃ addhānasaṅkhāte passasati.

（2）长入息于长时入息。

Ñ: (2) He breathes out a long out-breath reckoned as an extent.

Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi.

（3）长出息入息于长时出息入息。

Ñ: (3) He breathes in and breathes out long in-breaths and out-breaths reckoned as an extent.

Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati.

长出息入息于长时出息入息者（于彼）生起（善）欲。

Ñ: As he breathes in and breathes out long in-breaths and out-breaths reckoned as an extent, zeal arises.

Chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati.

（4）由于欲而比以前更微细的长出息于长时出息。

Ñ: (4) Through zeal he breathes in a long in-breath more subtle than before reckoned as an extent.

Chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ…pe… dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi.

（5）由于欲而比以前更微细的长入息••••••乃至••••••（6）长出息入息于长时出息入息。

Ñ: (5) Through zeal he breathes out a long out-breath more subtle than before reckoned as an extent. (6) Through zeal he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent.

Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati.

由于欲而比以前更微细的长出长入息于长时出息入息者生起喜悦。[PTS 273]

Ñ: As, through zeal, he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent, gladness arises. [273]

Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati.

（7）由于喜悦而比以前更微细的长出息于长时出息。

Ñ: (7) Through gladness he breathes in a long in-breath more subtle than before reckoned as as extent.

Pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ…pe… dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi.

（8）由于喜悦而比以前更微细的长入息••••••乃至••••••（9）长出息入息于长时出息入息。

Ñ: (8) Through gladness he breathes out a long out-breath more subtle than before reckoned as an extent. (9) Through gladness he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent.

Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsā cittaṃ vivattati,

由于喜悦而比以前更微细的长出息入息于长时出息入息者，（他的）心从出息入息而转去，

Ñ: As, through gladness, he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent, his mind turns away from the long in-breaths and out-breaths

upekkhā saṇṭhāti.

而生起舍。

Ñ: and equanimity is established.

Imehi navahi ākārehi dīghaṃ assāsapassāsā kāyo. Upaṭṭhānaṃ sati. Anupassanā ñāṇaṃ.

以此等九种方法（彼）于长出息入息的身与现起的念及观的智──

Ñ: 'Long in-breaths and out-breaths in these nine ways are a body. The establishment (foundation) is mindfulness. The contemplation is knowledge.

Kāyo upaṭṭhānaṃ, no sati.

身为现起而非念，

Ñ: The body is the establishment (foundation), but it is not the mindfulness.

Sati upaṭṭhānañceva sati ca.

念为现起与念──

Ñ: Mindfulness is both the establishment (foundation) and the mindfulness.

Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati.

（彼）以那念及那智而观身。

Ñ: By means of that mindfulness and that knowledge he contemplates that body.

Tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.

所以说『于身修习身观念处』」。

Ñ: That is why "development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body" (see D.ii,290) is said' (Ps.i,177).

Visuddhimagga VIII-167

Tatrāyaṃ bhikkhu navahākārehi dīghaṃ assasanto passasanto ca ‘‘dīghaṃ assasāmi, passasāmī’’ti pajānāti.

此中，这比丘以九种方法的长出息与入息，而将「知我长出息（长）入息」。

Ñ(VIII,167): Now this bhikkhu knows 'I breathe in, I breathe out, long' while breathing in and breathing out long in nine ways.

Evaṃ pajānato cassa ekenākārena kāyānupassanāsatipaṭṭhānabhāvanā sampajjatīti veditabbā.

如是了知者，当知即以一法修习身观念处成就。

Ñ: And the development of the foundation of mindfulness consisting in contemplation of the body should be understood to be perfected in one aspect in him who knows thus,

Yathāha paṭisambhidāyaṃ (paṭi. ma. 1.166) –

即如无碍解道所说：

Ñ: according as it is said in the Paṭisambhidā:

Visuddhimagga VIII-166

Manussesu pana keci hatthiahiādayo viya kāladdhānavasena dīghaṃ assasanti ca passasanti ca.

在人类之中，有的出息与入息，依照时间长如象与蛇等，

Ñ(VIII,166): And in the case of human beings some breathe in and breathe out long, by extent of time, as elephants, snakes, etc., do,

Keci sunakhasasādayo viya rassaṃ,

有的则短如犬兔等，

Ñ: while others breathe in and breathe out short in that way as dogs, hares, etc., do.

tasmā tesaṃ kālavasena dīghamaddhānaṃ nikkhamantā ca pavisantā ca te ‘‘dīghā’’ ittaramaddhānaṃ nikkhamantā ca pavisantā ca ‘‘rassā’’ti veditabbā.

所以对于他们（的出入息）是依时间的，长时间的出与入为长（出入息），短时间的出与入为短（出入息）。

Ñ: Of these, therefore, the breaths that travel over a long extent in entering in and going out are to be understood as long in time; and the breaths that travel over a little extent in entering in and going out, as short in time.

Visuddhimagga VIII-165

Yā pana tesaṃ dīgharassatā, sā addhānavasena veditabbā.

其次当知那（出入息的）长短是依时间的。

Ñ(VIII,165): But their length and shortness should be understood by extent (addhāna).

Yathā hi okāsaddhānaṃ pharitvā ṭhitaṃ udakaṃ vā vālikā vā ‘‘dīghamudakaṃ dīghā vālikā, rassamudakaṃ rassā vālikā’’ti vuccati,

譬如展于空间的水或沙，而说长水长沙，或短水短沙，

Ñ: For just as water or sand that occupies an extent of space is called a 'long water', a 'long sand', a 'short water', a 'short sand',

evaṃ cuṇṇavicuṇṇāpi assāsapassāsā hatthisarīre ca ahisarīre ca tesaṃ attabhāvasaṅkhātaṃ dīghaṃ addhānaṃ saṇikaṃ pūretvā saṇikameva nikkhamanti.

如是一片片的出入息，在象与蛇的身中，徐徐地充满他们长度的肉体，又徐徐出去，

Ñ: so in the case of elephants' and snakes' bodies the in-breaths and out-breaths regarded as particles slowly fill the long extent, in other words, their persons, and slowly go out again.

Tasmā dīghāti vuccanti.

所以说长（的出入息）；

Ñ: That is why they are called 'long'.

Sunakhasasādīnaṃ attabhāvasaṅkhātaṃ rassaṃ addhānaṃ sīghaṃ pūretvā sīghameva nikkhamanti,

急速地充满犬兔等的短度的肉体，又速速地出去，

Ñ: They rapidly fill a short extent, in other words, the person of a dog, a hare, etc., and rapidly go out again.

tasmā rassāti vuccanti.

所以说短（的出入息）。

Ñ: That is why they are called 'short'.

Visuddhimagga VIII-164

Tattha dīghaṃ vā assasantoti dīghaṃ vā assāsaṃ pavattayanto.

（安般念的十六事）此中（一）「出息长」即维持长的出息。[PTS 272]

Ñ(VIII,164): Herein, breathing in long (assasanto) is producing a long in-breath. [272] '

Assāsoti bahi nikkhamanavāto.

「出息」（assāsa）是外出的息，

Ñ: Assāsa is the wind issuing out;

Passāsoti anto pavisanavātoti vinayaṭṭhakathāyaṃ vuttaṃ.

「入息」（passāsa）是内入的息──这是根据毗奈耶义疏说的。

Ñ: passāsa is the wind entering in' is said in the Vinaya Commentary.

Suttantaṭṭhakathāsu pana uppaṭipāṭiyā āgataṃ.

然而诸经的义疏则所说相反（即以assāsa为入息，passāsa为出息）。

Ñ: But in the Suttanta Commentaries it is given in the opposite sense.

Tattha sabbesampi gabbhaseyyakānaṃ mātukucchito nikkhamanakāle paṭhamaṃ abbhantaravāto bahi nikkhamati.

在此（两说）中。一切的胎儿从母胎出来之时，最初是内部的息先外出，

Ñ: Herein, when any infant comes out from the mother's womb, first the wind from within goes out

Pacchā bāhiravāto sukhumarajaṃ gahetvā abbhantaraṃ pavisanto tāluṃ āhacca nibbāyati.

然后外面的气带着微尘而进入内部，（更外出）触口盖后而灭（故依律的义疏说为正当），

Ñ: and subsequently the wind from without enters in with fine dust, strikes the palate and is extinguished [with the infant's sneezing].

Evaṃ tāva assāsapassāsā veditabbā.

当如是先知以上的出入息（之义）。

Ñ: This, firstly, is how assāsa and passāsa should be understood.

Visuddhimagga VIII-163

Idāni yehākārehi satokārī hoti, te dassetuṃ dīghaṃ vā assasantotiādimāha.

现在要知以什么方法（而比丘）为念行者，为示那种方法而（世尊）说「出息长时」等。

[Word Commentary Continued—First Tetrad]

Ñ(VIII,163): (i) Now breathing in long, etc., is said in order to show the different ways in which he is a mindful worker.

Vuttañhetaṃ paṭisambhidāyaṃ ‘‘so satova assasati sato passasatī’’ti etasseva vibhaṅge –

在《无碍解道》中作如是说：「彼念出息或念入息」，同时对同句如是分别：

Ñ: For in the Paṭisambhidā, in the exposition of the clause 'Ever mindful he breathes in, mindful he breathes out' this is said:

‘‘Bāttiṃsāya ākārehi sato kārī hoti.

「以三十二种方法为念行者：

Ñ: 'He is a mindful worker in thirty-two ways:

Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti.

即（1）依长出息不散乱了知心一境性者而念现起，

Ñ: (1) when he knows unification of mind and non-distraction by means of a long in-breath, mindfulness is established in him;

Tāya satiyā tena ñāṇena sato kārī hoti.

使用此念及此智（他）为念行者。

Ñ: owing to that mindfulness and that knowledge he is a mindful worker.

Dīghaṃ passāsavasena…pe… paṭinissaggānupassī assāsavasena.

（2）依长入息••••••乃至••••••（三一）依舍遣观出息，

Ñ: (2) When he knows unification of mind and non-distraction by means of a long out-breath … (31) by means of breathing in contemplating relinquishment …

Paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti.

（三二）舍遣观入息不散乱了知心一境性者而念现起，

Ñ: (32) When he knows unification of mind and non-distraction by means of breathing out contemplating relinquishment, mindfulness is established in him;

Tāya satiyā tena ñāṇena sato kārī hotī’’ti (paṭi. ma. 1.165).

使用此念与此智（他）为念行者」。

Ñ: owing to that mindfulness and that knowledge he is a mindful worker' (Ps.i,176).

Visuddhimagga VIII-162

219. So satova assasati sato passasatīti so bhikkhu evaṃ nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto sato eva assasati sato passasati,

「彼念出息，或念入息」──即彼比丘这样的坐好及现起如是的念之后，不舍彼念，而念出息或念入息，

Ñ(VIII,162): Ever mindful he breathes in, mindful he breathes out: having seated himself thus, having established mindfulness thus, the bhikkhu does not abandon that mindfulness; ever mindful he breathes in, mindful he breathes out;

satokārī hotīti vuttaṃ hoti.

彼比丘则说为念行者。

Ñ: he is a mindful worker, is what is meant.

Visuddhimagga VIII-161

Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā.

「置念面前」──即置念于业处的面前。

Ñ(VIII,161): Established mindfulness in front of him (parimukhaṃ satiṃ upaṭṭhapetvā) = having placed (ṭhapayitvā) mindfulness (satiṃ) facing the meditation subject (kammaṭṭhānābhimukhaṃ).

Atha vā parīti pariggahaṭṭho.

或者「遍」──为遍持之义，

Ñ: Or alternatively, the meaning can be treated here too according to the method of explanation given in the Paṭisambhidā, which is this: Pari has the sense of control (pariggaha),

Mukhanti niyyānaṭṭho.

「面前」──为出离之义，

Ñ: mukhaṃ (lit. mouth) has the sense of outlet (niyyāna),

Satīti upaṭṭhānaṭṭho.

「念」──为（心）现起之义；

Ñ: sati has the sense of establishment (upaṭṭhāna);

Tena vuccati ‘‘parimukhaṃ sati’’nti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho daṭṭhabbo.

故名为「念面前」。当知这是依无碍解（道）所说之义。

Ñ: that is why parimukhaṃ satiṃ ("mindfulness as a controlled outlet") is said' (Ps.i,176).

Notes: the English translation is above 'the meaning can be treated here too according to the method of explanation given in the Paṭisambhidā'.

Tatrāyaṃ saṅkhepo, pariggahitaniyyānaṃ satiṃ katvāti.

综前句之略义为「遍持出离而念」。

Ñ: The meaning of it in brief is: Having made mindfulness the outlet [from opposition, forgetfulness being thereby] controlled.

Visuddhimagga VIII-160

Tattha pallaṅkanti samantato ūrubaddhāsanaṃ.

「跏趺」即完全盘腿而坐。

Ñ(VIII,160): Herein, crosswise is the sitting position with the thighs fully locked.

Ābhujitvāti bandhitvā.

「结」即盘的意思。

Ñ: Folded: having locked.

Ujuṃ kāyaṃ paṇidhāyāti uparimasarīraṃ ujukaṃ ṭhapetvā. Aṭṭhārasapiṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā.

「正直其身」──是上半身置之端正，使十八脊椎骨之端与端成为整列。

Ñ: Set his body erect: having placed the upper part of the body erect with the eighteen backbones resting end to end.

Evañhi nisīdantassa cammamaṃsanhārūni na paṇamanti.

这样坐的人，则皮肤，筋肉、腱不致于歪屈。

Ñ: For when he is seated like this, his skin, flesh and sinews are not twisted,

Athassa yā tesaṃ paṇamanappaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti.

不会生起因骨等歪屈而剎那剎那生起的苦痛。彼等（苦痛）不生之时，

Ñ: and so the feelings that would arise moment by moment if they were twisted do not arise.

Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti,

则心得专一，

Ñ: That being so, his mind becomes unified,

kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati.

不退失业处，且得增长而至圆满。

Ñ: and the meditation subject, instead of collapsing, attains to growth and increase.

Visuddhimagga VIII-159

Evamassa ututtayānukūlaṃ dhātucariyānukūlañca ānāpānassatibhāvanānurūpaṃ senāsanaṃ upadisitvā alīnānuddhaccapakkhikaṃ santaṃ iriyāpathaṃ upadisanto nisīdatīti āha.

如是（世尊）既已对他（比丘）指示了随顺三季（寒暑雨），随顺三界（三种体质──痰风胆汁）及随顺六种行（六种性格──贪行、瞋行、痴行、信行、寻行、觉行）而适合于安般念的修习的住所。又指示不落于惛沉及掉举的寂静而威仪，故说（结跏趺）「坐」。

Ñ(VIII,159): Having thus indicated an abode that is suitable to the three seasons, suitable to humour and temperament, and favourable to the development of mindfulness of breathing, he then said sits down, etc., indicating a posture that is peaceful and tends neither to idleness nor to agitation.

Athassa nisajjāya daḷhabhāvaṃ assāsapassāsānaṃ pavattanasukhataṃ ārammaṇapariggahūpāyañca dassento pallaṅkaṃ ābhujitvātiādimāha.

因为指示他的坐禅坚固，维持出入息的舒适及取所缘的方便，故说「结跏趺」等。

Ñ: Then he said having folded his legs crosswise, etc., to show firmness in the sitting position, easy occurrence of the in-breaths and out-breaths, and the means for discerning the object.

Visuddhimagga VIII-158

218. Tattha araññagatoti ‘‘araññanti nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) ca, ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 654) ca evaṃ vuttalakkhaṇesu araññesu yaṃkiñci pavivekasukhaṃ araññaṃ gato.

此中「去阿练若」，即：「阿练若，出（村的）帝柱（界标）之外，都是阿练若」及「阿练若的住所至少（离村）五百弓」，即于如是所说的相状的阿练若中，去任何能得远离之乐的阿练若。

Ñ(VIII,158): Herein, gone to the forest is gone to any kind of forest possessing the bliss of seclusion among the kinds of forests characterized thus: 'Having gone out beyond the boundary post, all that is forest' (Ps.i,176; Vbh. 251), and 'A forest abode is five hundred bow lengths distant' (Vin.iv,183).

Rukkhamūlagatoti rukkhasamīpaṃ gato.

「去树下」即行近于树。

Ñ: To the root of a tree: gone to the vicinity of a tree.

Suññāgāragatoti suññaṃ vivittokāsaṃ gato.

「去空闲处」，即去空闲寂静之处。

Ñ: To an empty place: gone to an empty, secluded space.

Ettha ca ṭhapetvā araññañca rukkhamūlañca avasesasattavidhasenāsanagatopi suññāgāragatoti vattuṃ vaṭṭati.

这里除了阿练若及树下之外，去其它的七种住所，亦可说为去空闲处。[PTS 271]

Ñ: And here he can be said to have gone to an 'empty place' if he has gone to any of the remaining seven kinds of abode (resting place). [271]

Visuddhimagga VIII-157

Ayaṃ pana bhikkhu dīpisadisoti vuccati.

又说比丘如豹。

Ñ(VIII,157): And this bhikkhu is compared to a leopard.

Yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti,

譬如大豹王，依阿练若中的草、丛、森林、丛山而埋伏，以捕野牛、麋鹿、野猪等的兽类；

Ñ: For just as a great leopard king lurks in a grass wilderness or a jungle wilderness or a rock wilderness in the forest and seizes wild beasts—the wild buffalo, wild ox, boar, etc.—,

evameva ayaṃ araññādīsu kammaṭṭhānaṃ anuyuñjanto bhikkhu yathākkamena sotāpattisakadāgāmianāgāmiarahattamagge ceva ariyaphalañca gaṇhatīti veditabbo.

同样的，于阿练若中精勤业处的比丘，渐次而取须陀洹，斯陀含，阿那含，阿罗汉道及圣果。

Ñ: so too, the bhikkhu who devotes himself to his meditation subject in the forest, etc., should be understood to seize successively the paths of stream-entry, once-return, non-return, and Arahantship; and the noble fruitions as well.

Tenāhu porāṇā –

所以古人说：

Ñ: Hence the Ancients said:

‘‘Yathāpi dīpiko nāma, nilīyitvā gaṇhatī mige;

如豹埋伏，捕诸兽类，

Ñ: 'For as the leopard by his lurking [in the forest] seizes beasts

Tathevāyaṃ buddhaputto, yuttayogo vipassako;

佛子亦尔，勤瑜伽观，

Ñ: So also will this Buddhas' son, with insight gifted, strenuous,

Araññaṃ pavisitvāna, gaṇhāti phalamuttama’’nti. (pārā. aṭṭha. 2.165; dī. ni. aṭṭha. 2.374; ma. ni. aṭṭha. 1.107);

入阿练若，取最上果。

Ñ: By his retreating to the forest seize the highest fruit of all' (Miln. 369).

Tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha.

是故为示彼（比丘）的（修习的）努力相应之地的阿练若住所，而世尊说：「去阿练若」等。

Ñ: So the Blessed One said 'gone to the forest', etc., to point out a forest abode as a place likely to hasten his advancement.

Visuddhimagga VIII-156

Vatthuvijjācariyo viya hi bhagavā,

世尊如宅地学的（工程）师。[PTS 270]

Ñ(VIII,156): For the Blessed One is like a master of the art of building sites (see D.i,9,12; ii,87). [270]

so yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā ‘‘ettha nagaraṃ māpethā’’ti upadisati,

譬如那宅地学的（工程）师，看了（适合建）城市的地，善加考察之后，便教以「建城于此处」，

Ñ: As the master of the art of building sites surveys the proposed site for a town, thoroughly examines it, and then gives his directions, 'Build the town here',

sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati,

到了安全地完成城市之时，便得王家的甚大尊敬。

Ñ: and when the town is safely finished, he receives great honour from the royal family,

evameva yogāvacarassa anurūpasenāsanaṃ upaparikkhitvā ‘‘ettha kammaṭṭhānaṃ anuyuñjitabba’’nti upadisati,

彼（世尊）考察了瑜伽行者的适当的住所之后，便教以「当于此业处中精勤」，

Ñ: so the Blessed One examines an abode as to its suitability for the meditator, and he directs, 'Devote yourself to the meditation subject here',

tato tattha kammaṭṭhānaṃ anuyuttena yoginā kamena arahatte patte ‘‘sammāsambuddho vata so bhagavā’’ti mahantaṃ sakkāraṃ labhati.

此后以此业处而精勤的瑜伽行者证得阿罗汉果时，（世尊）便受（瑜伽行者的）大尊敬说：「彼世尊实为等正觉者」！

Ñ: and later on, when the meditator has devoted himself to the meditation subject and has reached Arahantship and says, 'The Blessed One is indeed fully enlightened', the Blessed One receives great honour.

Visuddhimagga VIII-155

Atha vā yasmā idaṃ kammaṭṭhānappabhede muddhabhūtaṃ sabbaññubuddhapaccekabuddhabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ bhāvetuṃ, saddakaṇṭakattā jhānassa.

或者于种种业处之中，此最上，得证一切如佛，辟支佛。佛的声闻弟子等的胜位及至现法乐住的足处（近因）的安般念业处，不舍男女象马等声所骚扰的村庄（住所）则不易修习──因声为禅的荆棘（障碍）故──

Ñ(VIII,155): Or alternatively, this mindfulness of breathing as a meditation subject—which is foremost among the various meditation subjects of all Buddhas, [some] Paccekabuddhas and [some] Buddhas' disciples as a basis for attaining distinction and abiding in bliss here and now—is not easy to develop without leaving the neighbourhood of villages, which resound with the noises of women, men, elephants, horses, etc., noise being a thorn to jhāna (see A.v,135),

Agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ sampāpuṇituṃ.

在非村的阿练若中，瑜伽行者取此（安般念）业处已，于安般念而生起四禅，以此作基础，思惟诸行，而证最胜的阿罗汉果，便容易了。

Ñ: whereas in the forest away from a village a meditator can at his ease set about discerning this meditation subject and achieve the fourth jhāna in mindfulness of breathing; and then, by making that same jhāna the basis for comprehension of formations [with insight] (Ch. XX, §2f.), he can reach Arahantship, the highest fruit.

Tasmāssa anurūpasenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha.

所以世尊示彼以适当的住所说：「去阿练若」等。

Ñ: That is why the Blessed One said 'gone to the forest', etc., in pointing out a favourable abode for him.

Visuddhimagga VIII-154

‘‘Yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha;

Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha’’nti. (pārā. aṭṭha. 2.165; dī. ni. aṭṭha. 3.374; ma. ni. aṭṭha. 1.107);

欲调御的世人，

以犊系于柱上，

以念于所缘，

坚固的系住自己的心。

Ñ(VIII,154): 'Just as a man who tames a calf

Would tie it to a post, so here

Should his own mind by mindfulness

Be firmly to the object tied'.

Evamassetaṃ senāsanaṃ bhāvanānurūpaṃ hoti.

如是那样的住所对于他的修习是适当的。

Ñ: This is how an abode is favourable to his development.

Tena vuttaṃ ‘‘idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpana’’nti.

所以说：「举以示明那（比丘）的修习安般念三摩地的适当的住所」。

Ñ: Hence it was said above: 'This signifies that he has found an abode favourable to the development of concentration through mindfulness of breathing'.

Visuddhimagga VIII-153

Araññagato vā…pe… suññāgāragato vāti idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpanaṃ.

「去阿练若••••••或去空闲处」──这是举以示明那（比丘）的修习安般念三摩地的适当的住所。

Ñ(VIII,153): Gone to the forest … or to an empty place: this signifies that he has found an abode favourable to the development of concentration through mindfulness of breathing.

Imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ ānāpānassatisamādhiārammaṇaṃ abhiruhituṃ na icchati, kūṭagoṇayuttaratho viya uppathameva dhāvati.

因为这比丘的心长时追求于色等所缘，无意趋向于安般念三摩地所缘，犹如恶牛驾车，只走邪道。

Ñ: For this bhikkhu's mind has long been dissipated among visible data, etc., as its object, and it does not want to mount the object of concentration-through-mindfulness-of-breathing; it runs off the track like a chariot harnessed to a wild ox.

Tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya, athassa so vaccho ito cito ca vipphanditvā palāyituṃ asakkonto tameva thambhaṃ upanisīdeyya vā upanipajjeyya vā,

譬如牧者，[PTS 269] 要调伏一只饮了恶母牛的乳而长大的恶犊，（先令犊）隔离于母牛，在一边打下了一大柱子，用绳把它系在那柱上，它的犊虽种种挣扎，亦不能逃遁，终于只近柱边或坐或卧。

Ñ: Now suppose a cowherd [269] wanted to tame a wild calf that had been reared on a wild cow's milk, he would take it away from the cow and tie it up apart with a rope to a stout post dug into the ground; then the calf might dash to and fro, but being unable to get away, it would eventually sit down or lie down by the post.

evameva imināpi bhikkhunā dīgharattaṃ rūpārammaṇādirasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena rūpādiārammaṇato apanetvā araññaṃ vā…pe… suññāgāraṃ vā pavesetvā tattha assāsapassāsathambhe satiyottena bandhitabbaṃ.

同样的，此比丘欲调御其长时贪着色等所缘的邪恶之心，先离开色等所缘，入阿练若，或树下，或空闲处，在那里的出入息的住，以念的绳而系于心。

Ñ: So too, when a bhikkhu wants to tame his own mind which has long been spoilt by being reared on visible data, etc., as object for its food and drink, he should take it away from visible data, etc., as object and bring it into the forest or to the root of a tree or to an empty place and tie it up there to the post of in-breaths and out-breaths with the rope of mindfulness.

Evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca.

如是他的心虽亦种种挣扎于以前所习惯的所缘，但不能切断念的绳而逃遁，终于只在近行（定）与安止（定）的所缘的附近（出入息）而坐及卧。

Ñ: And so his mind may then dash to and fro when it no longer gets the objects it was formerly used to, but being unable to break the rope of mindfulness and get away, it sits down, lies down, by that object under the influence of access and absorption.

Tenāhu porāṇā –

所以古人说：

Ñ: Hence the Ancients said:

Visuddhimagga VIII-152

217. Idāni tamatthaṃ vitthārento ‘‘idha, bhikkhave’’tiādimāha.

现在再来详说其（解答之）义，而说「兹有比丘」等。

Ñ(VIII,152): He now said, 'Here, bhikkhus', etc., giving the meaning of that in detail.

Tattha idha bhikkhave bhikkhūti bhikkhave, imasmiṃ sāsane bhikkhu.

「诸比丘，兹有比丘」──诸比丘，是于佛教中的比丘。

Ñ: Herein, here, bhikkhus, a bhikkhu means: bhikkhus, in this dispensation a bhikkhu.

Ayañhi ettha idhasaddo sabbappakāraānāpānassatisamādhinibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca.

这里的「兹」之一语，即显示生起一切种类的安般念三摩地之人的所依之（佛）教，并示他（异）教不具于此（安般念定）。

Ñ: For this word here signifies the [Buddha's] dispensation as the prerequisite for a person to produce concentration through mindfulness of breathing in all its modes, and it denies that such a state exists in any other dispensation.

Vuttañhetaṃ – idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 1.139).

即所谓：「诸比丘，兹有（第一）沙门••••••乃至••••••（第四沙门），于其它教派，实无此等沙门」。

Ñ: For this is said: 'Bhikkhus, only here is there an ascetic, here a second ascetic, here a third ascetic, here a fourth ascetic; other dispensations are devoid of ascetics' (M.i,63; A.ii,238).

Tena vuttaṃ ‘‘imasmiṃ sāsane bhikkhū’’ti.

依这样说，故说为佛教中的比丘。

Ñ: That is why it was said above 'in this dispensation a bhikkhu'.

Visuddhimagga VIII-151

Ayaṃ panettha saṅkhepattho.

其次对以上的文的略释如下：

Ñ(VIII,151): In brief, however, the meaning here is this:

Bhikkhave, kena pakārena kenākārena kena vidhinā bhāvito ānāpānassatisamādhi kena pakārena bahulīkato santo ceva…pe… vūpasametīti.

「诸比丘，以何方法，以何行相，以何规定修习安般念三摩地！以何方法多作（安般念定），寂静（安般念定），••••••乃至••••••恶不善法寂止」。

Ñ: 'Bhikkhus, in what way, in what manner, by what system, is concentration through mindfulness of breathing developed, in what way is it practised much, that it is both peaceful … as soon as they arise?'.

Visuddhimagga VIII-150

Uppannuppanneti avikkhambhite avikkhambhite.

「屡屡生起」是屡屡未曾镇伏。

Ñ(VIII,150): As soon as they arise: whenever they are not suppressed.

Pāpaketi lāmake.

「恶」即罪恶。

Ñ: Evil: bad.

Akusale dhammeti akosallasambhūte dhamme.

「不善法」──是不善巧（无明）所生法。

Ñ: Unprofitable (akusala) thoughts: thoughts produced by unskilfulness (akosalla).

Ṭhānaso antaradhāpetīti khaṇeneva antaradhāpeti vikkhambheti.

「即能消灭」──仅以剎那，即令消灭，即令镇伏。

Ñ: It banishes at once: it banishes, suppresses, at that very moment.

Vūpasametīti suṭṭhu upasameti.

「寂止」──是非常寂静，

Ñ: Stills (vūpasameti): it thoroughly calms (suṭṭhu upasameti);

Nibbedhabhāgiyattā vā anupubbena ariyamaggavuddhippatto samucchindati, paṭippassambhetīti vuttaṃ hoti.

或者（于安般念）的顺决择分之故以次第圣道的增进，而言（诸恶不善法的）断灭，安息。

Ñ: or else, when eventually brought to fulfilment by the noble path, it cuts off, because of partaking of penetration; it tranquillizes, is what is meant.

Visuddhimagga VIII-149

Asecanako ca sukho ca vihāroti ettha pana nāssa secananti asecanako, anāsittako abbokiṇṇo pāṭiyekko āveṇiko.

「纯粹与乐住」──此定之中无夹杂之物故为纯粹，不渗杂，不间杂，单独，不共。

Ñ(VIII,149): It is an unadulterated blissful abiding: it has no adulteration, thus it is unadulterated; it is unalloyed, unmixed, particular, special.

Natthi ettha parikammena vā upacārena vā santatā.

（安般念）不是由于遍作（准备定）及近行（定）而得寂静，

Ñ: Here it is not a question of peacefulness to be reached through preliminary work [as with the kasiṇas] or through access [as with foulness, for instance].

Ādisamannāhārato pabhuti attano sabhāveneva santo ca paṇīto cāti attho.

即从最初修安般念以来本来就寂静殊胜之义。

Ñ: It is peaceful and sublime in its own individual essence too starting with the very first attention given to it.

Keci pana asecanakoti anāsittako ojavanto sabhāveneva madhuroti vadanti.

然亦有人（指北寺住者）说「纯粹是无渗杂势力本来美妙」。

Ñ: But some say that it is 'unadulterated' because it is unalloyed, possessed of nutritive value and sweet in its individual essence too.

Evaṃ ayaṃ asecanako ca, appitappitakkhaṇe kāyikacetasikasukhapaṭilābhāya saṃvattanato sukho ca vihāroti veditabbo.

如是这纯粹（的安般念）每于证得安止定的剎那而获得身心之乐，故知为「乐住」。

Ñ: So it should be understood to be 'unadulterated' and a 'blissful abiding' since it leads to the obtaining of bodily and mental bliss with every moment of absorption.

Visuddhimagga VIII-148

Santoceva paṇīto cāti santo ceva paṇīto ceva.

「实为寂静殊胜」是必寂静必殊胜，

Ñ(VIII,148): Both peaceful and sublime (santo c' eva paṇīto ca): it is peaceful in both ways and sublime in both ways;

Ubhayattha eva saddena niyamo veditabbo.

这两者的「必」当知为决定之语。

Ñ: the two words should each be understood as governed by the word 'both' (eva).

Kiṃ vuttaṃ hoti?

何以故？

Ñ: What is meant?

Ayañhi yathā asubhakammaṭṭhānaṃ kevalaṃ paṭivedhavasena santañca paṇītañca,

譬如不净业处，只是由于通达（于禅之时）而寂静殊胜，

Ñ: Unlike foulness, which as a meditation subject is peaceful and sublime only by penetration,

oḷārikārammaṇattā pana paṭikkūlārammaṇattā ca ārammaṇavasena neva santaṃ na paṇītaṃ,

因（不净业处的）所缘粗故及所缘厌恶故，依（不净业处的）所缘决非寂静非殊胜的，

Ñ: but is neither (n'eva) peaceful nor sublime in its object since its object [in the learning stage] is gross, and [after that] its object is repulsiveness—

na evaṃ kenaci pariyāyena asanto vā apaṇīto vā,

但此（安般念业处）则不如是以任何法门不寂静或不殊胜的，

Ñ: unlike that, this is not unpeaceful or unsublime in any way,

atha kho ārammaṇasantatāyapi santo vūpasanto nibbuto,

即是依「所缘的寂静性」之故是寂静、寂止、寂灭的，

Ñ: but on the contrary it is peaceful, stilled and quiet both on account of the peacefulness of its object

paṭivedhasaṅkhātaaṅgasantatāyapi.

依称为通达（禅）支的寂静性之故也是（寂静、寂止、寂灭）的，

Ñ: and on account of the peacefulness of that one of its factors called penetration.

Ārammaṇapaṇītatāyapi paṇīto atittikaro, aṅgapaṇītatāyapīti.

依「所缘的殊胜性」之故是殊胜的，[PTS 268] （修习）无满足的，依（称为通达）「（禅）支的殊胜性」之故也是（殊胜而无满足）的。

Ñ: And it is sublime, something one cannot have enough of, both on account of the sublimeness of its object and on [268] account of the sublimeness of the aforesaid factor.

Tena vuttaṃ ‘‘santo ceva paṇīto cā’’ti.

是故说彼（安般念业处）「实为寂静殊胜」。

Ñ: Hence it is called 'both peaceful and sublime'.

Visuddhimagga VIII-147

Tattha bhāvitoti uppādito vaḍḍhito vā.

此中「修习」是生起，或增长。

Ñ(VIII,147): Herein, developed means aroused or increased,

Ānāpānassatisamādhīti ānāpānapariggāhikāya satiyā saddhiṃ sampayutto samādhi.

「安般念三摩地」──即与执持念出入息相应的定，

Ñ: concentration through mindfulness of breathing (lit. 'breathing-mindfulness concentration') is either concentration associated with mindfulness that discerns breathing,

Ānāpānassatiyaṃ vā samādhi ānāpānassatisamādhi.

或念于出入息的定，为安般念三摩地。

Ñ: or it is concentration on mindfulness of breathing.

Bahulīkatoti punappunaṃ kato.

「多作」是数数而作。

Ñ: Practised much: practised again and again.

Visuddhimagga VIII-146

So pana yasmā pāḷivaṇṇanānusāreneva vuccamāno sabbākāraparipūro hoti.

只就那圣典（的文句）来解释，说完了便一切完具，

Ñ(VIII,146): The description [of development] is complete in all respects, however, only if it is given in due course after a commentary on the text.

Tasmā ayamettha pāḷivaṇṇanāpubbaṅgamo niddeso.

所以这里先来解释圣典（的文句）：

Ñ: So it is given here (§186) introduced by a commentary on the [first part of the] text.

216. Kathaṃ bhāvito ca, bhikkhave, ānāpānassati samādhīti ettha tāva kathanti ānāpānassatisamādhibhāvanaṃ nānappakārato vitthāretukamyatāpucchā.

（释安般念的圣典文句）「然而诸比丘，云何修习安般念三摩地」？先于此句中：「云何」──是为了要详细解答安般念三摩地的修习的种种方面的征问。

[Word Commentary]

Ñ: And how developed, bhikkhus, how practised much, is concentration through mindfulness of breathing: here in the first place how is a question showing desire to explain in detail the development of concentration through mindfulness of breathing in its various forms.

Bhāvito ca bhikkhave ānāpānassatisamādhīti nānappakārato vitthāretukamyatāya puṭṭhadhammanidassanaṃ.

「然而诸比丘，修习安般念三摩地」──是对于所征问的种种方面的指示。

Ñ: Developed, bhikkhus, … is concentration through mindfulness of breathing: this shows the thing that is being asked about out of desire to explain it in its various forms.

Kathaṃ bahulīkato…pe… vūpasametīti etthāpi eseva nayo.

「云何多作••••••乃至••••••寂止」也是同样的。

Ñ: How practised much … as soon as they arise?: here too the same explanation applies.

Visuddhimagga VIII-145

Ānāpānassatikathā

（九）安般念

[(9) MINDFULNESS OF BREATHING]

215. Idāni yaṃ taṃ bhagavatā ‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro, uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī’’ti evaṃ pasaṃsitvā –

今者：「诸比丘！此安般念──三摩地修习与多作时，实为寂静，殊胜，纯粹与乐住，对已生的恶不善法即能消灭与寂止」──世尊这样赞叹之后又说：

Ñ(VIII,145): Now comes the description of the development of mindfulness of breathing as a meditation subject. It has been recommended by the Blessed One thus: 'And, bhikkhus, this concentration through mindfulness of breathing, when developed and practised much, is both peaceful and sublime, it is an unadulterated blissful abiding, and it banishes at once and stills evil unprofitable thoughts as soon as they arise' (S.v,321; Vin.iii,70).

‘‘Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro, uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti?

「然而诸比丘，云何修习安般念三摩地？云何多作，实为寂静、殊胜、不杂与乐住及已生的恶不善法即能消灭与寂止？

[Text]

Ñ: It has been described by the Blessed One as having sixteen bases thus: 'And how developed, bhikkhus, how practised much, is concentration through mindfulness of breathing both peaceful and sublime, an unadulterated blissful abiding, banishing at once and stilling evil unprofitable thoughts as soon as they arise?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā,

诸比丘！兹有比丘，去阿练若，或去树下，或去空闲处，结跏趺坐，正直其身，置念面前，[PTS 267]

Ñ: 'Here, bhikkhus, a bhikkhu, gone to the forest or to the root of a tree or to an empty place, sits down; having folded his legs crosswise, set his body erect, established mindfulness in front of him, [267]

so satova assasati sato passasati.

而彼（比丘）或念入息，或念出息。

Ñ: ever mindful he breathes in, mindful he breathes out.

Dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti. Dīghaṃ vā passasanto…pe…

（一）出息长时，知『我出息长』，或者入息长时，知『我入息长』。

Ñ: '(i) Breathing in long, he knows: "I breathe in long"; or breathing out long, he knows: "I breathe out long",

rassaṃ vā assasanto…pe… rassaṃ vā passasanto rassaṃ passasāmīti pajānāti.

（二）出息短时，知『我出息短』，或者入息短时，知『我入息短』。

Ñ: (ii) Breathing in short, he knows: "I breathe in short"; or breathing out short, he knows: "I breathe out short",

Sabbakāyapaṭisaṃvedī assasissāmīti sikkhati. Sabbakāyapaṭisaṃvedī passasissāmīti sikkhati.

（三）『觉知全身我出息』及『觉知全身我入息』彼如是学。

Ñ: (iii) He trains thus: "I shall breathe in experiencing the whole body"; he trains thus: "I shall breathe out experiencing the whole body",

Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.

（四）『安息身行我出息』及『安息身行我入息』彼如是学。

Ñ: (iv) He trains thus: "I shall breathe in tranquillizing the bodily formation"; he trains thus: "I shall breathe out tranquillizing the bodily formation".

Pītipaṭisaṃvedī…

（五）觉知喜••••••

Ñ: '(v) He trains thus: "I shall breathe in experiencing happiness"; he trains thus: "I shall breathe out experiencing happiness",

sukhapaṭisaṃvedī…

（六）觉知乐••••••

Ñ: (vi) He trains thus: "I shall breathe in experiencing bliss"; he trains thus: "I shall breathe out experiencing bliss",

cittasaṅkhārapaṭisaṃvedī…

（七）觉知心行••••••

Ñ: (vii) He trains thus: "I shall breathe in experiencing the mental formation"; he trains thus: "I shall breathe out experiencing the mental formation",

passambhayaṃ cittasaṅkhāraṃ…

（八）觉知安息心行••••••

Ñ: (viii) He trains thus: "I shall breathe in tranquillizing the mental formation"; he trains thus: "I shall breathe out tranquillizing the mental formation".

cittapaṭisaṃvedī…

（九）觉知心••••••

Ñ: '(ix) He trains thus: "I shall breathe in experiencing the [manner of] consciousness"; he trains thus: "I shall breathe out experiencing the [manner of] consciousness",

abhippamodayaṃ cittaṃ…

（十）令心喜悦••••••

Ñ: (x) He trains thus: "I shall breathe in gladdening the [manner of] consciousness"; he trains thus: "I shall breathe out gladdening the [manner of] consciousness",

samādahaṃ cittaṃ…

（十一）令心等持••••••

Ñ: (xi) He trains thus: "I shall breathe in concentrating the [manner of] consciousness"; he trains thus: "I shall breathe out concentrating the [manner of] consciousness",

vimocayaṃ cittaṃ …

（十二）令心解脱••••••

Ñ: (xii) He trains thus: "I shall breathe in liberating the [manner of] consciousness"; he trains thus: "I shall breathe out liberating the [manner of] consciousness".

aniccānupassī…

（十三）观无常••••••

Ñ: '(xiii) He trains thus: "I shall breathe in contemplating impermanence"; he trains thus: "I shall breathe out contemplating impermanence".

virāgānupassī…

（十四）观离欲••••••

Ñ: (xiv) He trains thus: "I shall breathe in contemplating fading away"; he trains thus: "I shall breathe out contemplating fading away",

nirodhānupassī.

（十五）观灭••••••

Ñ: (xv) He trains thus: "I shall breathe in contemplating cessation"; he trains thus: "I shall breathe out contemplating cessation",

Paṭinissaggānupassī assasissāmīti sikkhati. Paṭinissaggānupassī passasissāmīti sikkhatī’’ti –

（十六）『观舍遣我出息』及『观舍遣我入息』彼如是学」。

Ñ: (xvi) He trains thus: "I shall breathe in contemplating relinquishment"; he trains thus: "I shall breathe out contemplating relinquishment" ' (S.v,321-22).

Evaṃ soḷasavatthukaṃ ānāpānassatikammaṭṭhānaṃ niddiṭṭhaṃ.

如是有十六事而显示安般念业处。

Ñ:

Tassa bhāvanānayo anuppatto.

以下来（解释）那（安般业处）的修习法。

Ñ:

Visuddhimagga VIII-144

Imañca kāyagatāsatimanuyutto bhikkhu aratiratisaho hoti, na ca naṃ arati sahati, uppannaṃ aratiṃ abhibhuyya abhibhuyya viharati.

（身至念的功德）精勤于身至念（业处）的比丘，是战胜不乐与乐的，不是为不乐及乐所战胜的。他是常常征服生起的不乐而住。

Ñ(VIII,144): And the bhikkhu who is devoted to this mindfulness occupied with the body 'is a conqueror of boredom and delight, and boredom does not conquer him; he dwells transcending boredom as it arises.

Bhayabheravasaho hoti, na ca naṃ bhayabheravaṃ sahati, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya viharati.

他是战胜怖畏恐惧的，不是为怖畏恐惧所战胜的。他是常常征服生起的怖畏恐惧而住。

Ñ: He is a conqueror of fear and dread, and fear and dread do not conquer him; he dwells transcending fear and dread as they arise.

Khamo hoti sītassa uṇhassa …pe… pāṇaharānaṃ adhivāsakajātiko hoti (ma. ni. 3.159).

他是「忍辱者，能忍寒、热••••••乃至能忍夺取其生命之苦」。

Ñ: He is one who bears cold and heat... who endures ... arisen bodily feelings that are ... menacing to life' (M.iii,97);

Kesādīnaṃ vaṇṇabhedaṃ nissāya catunnaṃ jhānānaṃ lābhī hoti.

依发等的色一类（青、黄、赤、白之遍），得证四禅，

Ñ: he becomes an obtainer of the four jhānas based on the colour aspect of the head hairs, etc.;

Cha abhiññā paṭivijjhati (ma. ni. 3.159).

而达六通。

Ñ: and he comes to penetrate the six kinds of direct-knowledge (see M. Sutta 6).

Tasmā have appamatto, anuyuñjetha paṇḍito;

Evaṃ anekānisaṃsaṃ, imaṃ kāyagatāsatinti.

真实的善慧者，

应对于如是

有大威力的身至念，

常作不放逸之行。

Ñ: So let a man, if he is wise,

Untiringly devote his days

To mindfulness of body which

Rewards him in so many ways.

Idaṃ kāyagatāsatiyaṃ vitthārakathāmukhaṃ.

这是详论身至念一门。

Ñ: This is the section dealing with mindfulness occupied with the body in the detailed treatise.

Visuddhimagga VIII-143

Evaṃ paṭhamajjhānavasena ijjhamānampi cetaṃ kammaṭṭhānaṃ vaṇṇasaṇṭhānādīsu satibalena ijjhanato kāyagatāsatīti vuccati.

如是此（身至念）业处虽依初禅而成，但是由于忆念（三十二分的）色、形等之力而成，故称为「身至念」（业处）。

Ñ(VIII,143): And although this meditation is successful in this way with the first jhāna, it is nevertheless called 'mindfulness occupied with the body' because it is successful through the influence of the mindfulness of the colour, shape, and so on.

Visuddhimagga VIII-142

Yassa pana aneke koṭṭhāsā pākaṭā honti, ekasmiṃ vā jhānaṃ patvā puna aññasmiṃpi yogaṃ karoti, tassa mallakattherassa viya koṭṭhāsagaṇanāya paṭhamajjhānāni nibbattanti.

若人（三十二身分中）多分明白了，或于一（部分）而证（安止）禅，更于其它部分而修瑜伽者，则他得依部分的数目而生起初禅定，犹如摩罗迦长者相似。[PTS 266]

Ñ(VIII,142): But several first jhānas, according to the number of parts, are produced in one to whom several parts have become evident, or who has reached jhāna in one and also makes further effort about another. As in the case of the Elder Mallaka. [266]

So kirāyasmā dīghabhāṇakaabhayattheraṃ hatthe gahetvā

据说：那尊者（摩罗迦）握住长部师无畏长老的手说：

Ñ: The elder, it seems, took the Elder Abhaya, the Dīgha reciter, by the hand, and after saying

‘‘āvuso abhaya, imaṃ tāva pañhaṃ uggaṇhāhī’’ti vatvā āha –

「朋友无畏！先研究这个问题：

Ñ: 'Friend Abhaya, first learn this matter',

‘‘mallakatthero dvattiṃsakoṭṭhāsesu dvattiṃsāya paṭhamajjhānānaṃ lābhī.

摩罗迦长老于三十二分中得三十二的初禅，

Ñ: he went on: 'The Elder Mallaka is an obtainer of thirty-two jhānas in the thirty-two parts.

Sace rattiṃ ekaṃ, divā ekaṃ samāpajjati, atirekaddhamāsena puna sampajjati,

如果他夜入一禅，日入一禅，则以半月余而得成就；

Ñ: If he enters upon one by night and one by day, he goes on entering upon them for over a fortnight;

sace pana devasikaṃ ekaṃ samāpajjati, atirekamāsena puna sampajjatī’’ti.

若每日入一禅，则以月余而得成就」。

Ñ: but if he enters upon one each day, he goes on entering upon them for over a month'.

Visuddhimagga VIII-141

Athassa anupubbamuñcanādivasena paṭikkūlā paṭikkūlāti punappunaṃ manasikaroto anukkamena appanā uppajjati.

（于三十二分）以次第撤去等而作「厌恶！厌恶！」的次第忆念者，得以次第生起安止定。

Ñ(VIII,141): Then, as he gives his attention to them again and again as 'Repulsive, repulsive', employing the process of 'successive leaving', etc. (§67), eventually absorption arises in him.

Tattha kesādīnaṃ vaṇṇasaṇṭhānadisokāsaparicchedavasena upaṭṭhānaṃ uggahanimittaṃ.

那里依发等的色、形、方位、处所、界限而得现起「取相」；

Ñ: Herein, the appearance of the head hairs, etc., as to colour, shape, direction, location, and delimitation is the learning sign;

Sabbākārato paṭikkūlavasena upaṭṭhānaṃ paṭibhāganimittaṃ.

依（发等的色、形、香、所依、处所五种的）一切行相的厌恶（考察）而得现起「似相」。

Ñ: their appearance as repulsive in all aspects is the counterpart sign.

Taṃ āsevato bhāvayato vuttanayena asubhakammaṭṭhānesu viya paṭhamajjhānavaseneva appanā uppajjati.

那（似相）的修习者，依照如（十）不净业处中所说的方法而得生起初禅的安止（定）。

Ñ: As he cultivates and develops that counterpart sign, absorption arises in him, but only of the first jhāna, in the same way as described under foulness as a meditation subject (Ch. VI, §64f.).

Sā yassa ekova koṭṭhāso pākaṭo hoti, ekasmiṃ vā koṭṭhāse appanaṃ patvā puna aññasmiṃ yogaṃ na karoti, tassa ekāva uppajjati.

彼（安止）若人于（三十二身分的）一部分明白了，于一部分中证得安止，不再修习其它的瑜伽者，则他仅生起一（安止定）。

Ñ: And it arises singly in one to whom only one part has become evident, or who has reached absorption in one part and makes no further effort about another.

Visuddhimagga VIII-140

Sace pana bahiddhāpi manasikāraṃ upasaṃharati,

如果（瑜伽者）对（自身之）外部（的其它的身体）专注作意，

Ñ(VIII,140): If he applies his attention externally as well when all the parts have become evident in this way,

athassa evaṃ sabbakoṭṭhāsesu pākaṭībhūtesu āhiṇḍantā manussatiracchānādayo sattākāraṃ vijahitvā koṭṭhāsarāsivaseneva upaṭṭhahanti,

以及如是于（他人的）一切部分都明了之时，则对游行的人与畜等（于瑜伽者的眼中）舍了有情的行相，只是现起一堆（三十二）部分的积聚而已；

Ñ: then human beings, animals, etc., as they go about are divested of their aspect of beings and appear as just assemblages of parts.

tehi ca ajjhohariyamānaṃ pānabhojanādi koṭṭhāsarāsimhi pakkhipamānamiva upaṭṭhāti.

若（见）彼等（人或畜）吞下饮食之时，亦仅现起如投（食物）于（三十二）部分的积聚之中相似。

Ñ: And when drink, food, etc., is being swallowed by them, it appears as though it were being put in among the assemblage of parts.

Visuddhimagga VIII-139

214. Evañhi kesādike koṭṭhāse vaṇṇasaṇṭhānadisokāsaparicchedavasena vavatthapetvā anupubbato nātisīghatotiādinā nayena vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā paṭikkūlā paṭikkūlāti manasikaroto paṇṇattisamatikkamāvasāne seyyathāpi cakkhumato purisassa dvattiṃsavaṇṇānaṃ kusumānaṃ ekasuttakaganthitaṃ mālaṃ olokentassa sabbapupphāni apubbāpariyamiva pākaṭāni honti,

如是于发等部分中，确定了他们的色、形、方位、处所、界限之后，依（前说的）次第，不过急等（十种作意善巧）的方法，以色、形、香、所依、处所的五种而作「厌恶！厌恶！」的忆念者，最后则超越（发等的）假名（而修习），譬如有眼的人，看见有三十二种颜色的花而结在一根在线的花蔓，一切的花是不分何始何终的同时显现，

[The Arising of Absorption]

Ñ(VIII,139): When the meditator has defined the parts beginning with the head hairs in this way by colour, shape, direction, location and delimitation (§58), and he gives his attention in the ways beginning with following the order, not too quickly' (§61) to their repulsiveness in the five aspects of colour, shape, smell, habitat, and location (§84f.), then at last he surmounts the concept (§66). Then just as when a man with good sight is observing a garland of flowers of thirty-two colours knotted on a single string and all the flowers become evident to him simultaneously,

evameva atthi imasmiṃ kāye kesāti imaṃ kāyaṃ olokentassa sabbe te dhammā apubbāpariyāva pākaṭā honti.

如是作「此身有发毛」等的观身之人，对于彼等（三十二分）的一切法亦不分何始何终的显现。

Ñ: so too, when the meditator observes this body thus, 'There are in this body head hairs', then all these things become evident to him, as it were, simultaneously.

Tena vuttaṃ manasikārakosallakathāyaṃ

所以在（前面的）作意善巧论中说：

Ñ: Hence it was said above in the explanation of skill in giving attention:

‘‘ādikammikassa hi kesāti manasikaroto manasikāro gantvā muttanti imaṃ pariyosānakoṭṭhāsameva āhacca tiṭṭhatī’’ti.

「初学者于发作意，去（彼于发）作意已，至最后的尿的部分而止」。

Ñ: For when a beginner gives his attention to head hairs, his attention carries on till it arrives at the last part, that is, urine, and stops there' (§67).

Visuddhimagga VIII-138

213. Muttanti muttarasaṃ. Taṃ vaṇṇato māsakhārodakavaṇṇaṃ.

（32）「尿」──它的「色」如曼率豆的碱质性的汁的颜色。

[URINE]

Ñ(VIII,138): This is the urine solution. As to colour, it is the colour of bean brine.

Saṇṭhānato adhomukhaṭṭhapitaudakakumbhaabbhantaragataudakasaṇṭhānaṃ.

「形」──如倒置的水瓮内部流出来的水的形状。

Ñ: As to shape, it is the shape of water inside a water pot placed upside down.

Disato heṭṭhimāya disāya jātaṃ.

「方位」──生于下方。

Ñ: As to direction, it belongs to the lower direction.

Okāsato vatthissa abbhantare ṭhitaṃ.

「处所」──在膀胱的内部。

Ñ: As to location, it is to be found inside the bladder.

Vatthi nāma vatthi puṭo vuccati.

「膀胱」即小便袋。

Ñ: For the bladder sack is called the bladder.

Yattha seyyathāpi candanikāya pakkhitte amukhe ravaṇaghaṭe candanikāraso pavisati, na cassa pavisanamaggo paññāyati,

譬如投入污池而无口的罗梵那瓮，[PTS 265] 而污水进入（瓮中），然而看不出（瓮水）所入之道，

Ñ: Just as when a porous pot with no mouth is put into a cesspool, [265] then the solution from the cesspool gets into the porous pot with no mouth even though no way of entry is evident,

evameva sarīrato muttaṃ pavisati, na cassa pavisanamaggo paññāyati, nikkhamanamaggo pana pākaṭo hoti.

同样的从身体进入（膀胱中）的尿，也看不出它的所入之道，但放出之道是明白的，

Ñ: so too, while the urinary secretion from the body enters the bladder its way of entry is not evident. Its way of exit, however, is evident.

Yamhi ca muttassa bharite passāvaṃ karomāti sattānaṃ āyūhanaṃ hoti.

当（膀胱之中）的尿充满之时，有情便说：「我要小便」而忙于小便了。

Ñ: And when the bladder is full of urine, beings feel the need to make water.

Paricchedato vatthiabbhantarena ceva muttabhāgena ca paricchinnaṃ,

「界限」──以膀胱的内部及尿的部分为限。

Ñ: As to delimitation, it is delimited by the inside of the bladder and by what is similar to urine.

ayamassa sabhāgaparicchedo.

这是它的「自分的界限」。

Ñ: This is the delimitation by the similar.

Visabhāgaparicchedo pana kesasadisova.

「他分的界限」与发相似。

Ñ: But its delimitation by the dissimilar is like that for the head hairs (see note at end of §90).

Visuddhimagga VIII-137

212. Lasikāti sarīrasandhīnaṃ abbhantare picchilakuṇapaṃ.

（31）「关节滑液」──是身体的关节内部的滑的污秽的东西。

[OIL OF THE JOINTS]

Ñ(VIII,137): This is the slimy ordure inside the joints in the body.

Sā vaṇṇato kaṇikāraniyyāsavaṇṇā.

它的「色」像迦尼迦罗的树脂之色。

Ñ: As to colour, it is the colour of kaṇikāra gum.

Saṇṭhānato okāsasaṇṭhānā.

「形」──如它的处所之形。

Ñ: As to shape, it is the shape of its location.

Disato dvīsu disāsu jātā.

「方位」──生于二方。

Ñ: As to direction, it belongs to both directions.

Okāsato aṭṭhisandhīnaṃ abbhañjanakiccaṃ sādhayamānā asītisatasandhīnaṃ abbhantare ṭhitā.

「处所」──在一百八十的关节之内，行滑润骨节的工作。

Ñ: As to location, it is to be found inside the hundred and eighty joints, serving the function of lubricating the bones' joints.

Yassa cesā mandā hoti, tassa uṭṭhahantassa nisīdantassa abhikkamantassa paṭikkamantassa samiñjantassa pasārentassa aṭṭhikāni kaṭakaṭāyanti, accharāsaddaṃ karonto viya sañcarati.

如果（关节的滑液）少者，则起立，坐下，行走，转身，屈身与伸直之时，它的骨都作「格答格答」之声，如弹指声；

Ñ: If it is weak, when a man gets up or sits down, moves forward or backward, bends or stretches, then his bones creak, and he goes about making a noise like the snapping of ringers,

Ekayojanadviyojanamattaṃ addhānaṃ gatassa vāyodhātu kuppati, gattāni dukkhanti.

他纵使一二由旬的道路，亦因风界激动而觉四肢疼痛。

Ñ: and when he has walked only one or two leagues' distance, his air element gets upset and his limbs pain him.

Yassa pana bahukā honti,

然而（关节滑液）多者，

Ñ: But if a man has plenty of it,

tassa uṭṭhānanisajjādīsu na aṭṭhīni kaṭakaṭāyanti,

则于起坐等时，他的骨不会作「格答格答」之声，

Ñ: his bones do not creak when he gets up, sits down, etc.,

dīghampi addhānaṃ gatassa na vāyodhātu kuppati, na gattāni dukkhanti.

虽走长路，亦不会激动风界及不觉四肢疼痛。

Ñ: and even when he has walked a long distance, his air element does not get upset and his limbs do not pain him.

Paricchedato lasikābhāgena paricchinnā,

「界限」──以关节滑液的部分为限。

Ñ: As to delimitation, it is bounded by what appertains to oil of the joints.

ayamassā sabhāgaparicchedo.

这是它的「自分的界限」。

Ñ: … (This is the delimitation by the similar.)

Visabhāgaparicchedo pana kesasadisova.

「他分的界限」与发相似。

Ñ: (But their delimitation by the dissimilar is like that for the head hairs.)