博雅教育園區：Huimin's blog 惠敏法師部落格

1.1 安般念（ānāpānasati 出入息念、觀息法）

諸比丘！比丘如何安住於身，循身觀察？

於此，諸比丘！比丘前往森林、樹下或空閒處，結跏趺坐，端正身體，置念面前，正念而出息，正念而入息。

出息長時，了知：我出息長；入息長時，了知：我入息長。

出息短時，了知：我出息短；入息短時，了知：我入息短。

修習：我當覺知（息之）全身而出息；修習：我當覺知（息之）全身而入息。

修習：我當寂靜身行而出息；修習：我當寂靜身行而入息。

諸比丘！就如熟練的轆轤匠，或轆轤匠之弟子，當拉長時，了知：我拉長；拉短時，了知：我拉短。

諸比丘！比丘如是在出息長時，了知：我出息長；入息長時，了知：我入息長。…………

修習：我當覺知（息之）全身而出息；修習：我當覺知（息之）全身而入息。

修習：我當寂靜身行而出息；修習：我當寂靜身行而入息。

4. “And how, bhikkhus, does a bhikkhu abide contemplating the body as a body?

Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out.

Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’

Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short.’

He trains thus: ‘I shall breathe in experiencing the whole body [of breath]’; he trains thus: ‘I shall breathe out experiencing the whole body [of breath].’

He trains thus: ‘I shall breathe in tranquillizing the bodily formation’; he trains thus: ‘I shall breathe out tranquillizing the bodily formation.’

Just as a skilled turner or his apprentice, when making a long turn, understands: ‘I make a long turn’; or, when making a short turn, understands: ‘I make a short turn’;

so too, breathing in long, a bhikkhu understands: ‘I breathe in long’ … he trains thus: ‘I shall breathe out tranquillizing the bodily formation.’

如是，比丘安住於身，觀照內身；安住於身，觀照外身；安住於身，觀照內外身。

安住於身，隨觀生法；安住於身，隨觀滅法；安住於身，隨觀生滅法。

於是「有身」之念現起，唯有正念與覺照，無所依而住，不再貪著世間之任何事物。

諸比丘！此即比丘安住於身，循身觀察。

(INSIGHT)

5. “In this way he abides contemplating the body as a body internally, or he abides contemplating the body as a body externally, or he abides contemplating the body as a body both internally and externally.

Or else he abides contemplating in the body its arising factors, or he abides contemplating in the body its vanishing factors,

or he abides contemplating in the body both its arising and vanishing factors.

Or else mindfulness that ‘there is a body’ is simply established in him to the extent necessary for bare knowledge and mindfulness.

And he abides independent, not clinging to anything in the world.

That is how a bhikkhu abides contemplating the body as a body.