Visuddhimaggo 清淨道論

修安般念的方法─《清淨道論》─巴漢譯述修於帕奧禪林．台灣上座部學院 Bhante U Sila(悉臘尊者)教授 Bhante U SopAka(觀淨尊者)譯述

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Namo tassa bhagavato arahato sammAsambuddhassa

皈依彼世尊阿羅漢正等正覺者

Visuddhimaggo(清淨道論)

Ānāpānassatikathā(說安般念)

1 引經(修法)

215.11. (w145) 1

Idāni yaṃ taṃ bhagavatā ‘‘ayampi kho, bhikkhave,

ānāpānassati-samādhi bhāvito bahulīkato santo ceva paṇīto ca

asecanako ca sukho ca vihāro, uppannuppanne ca pāpake akusale

dhamme ṭhānaso antaradhāpeti vūpasametī’’ti evaṃ pasaṃsitvā –

215.12.‘‘Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi

kathaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro,

uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti

vūpasameti?

215.11. (w145)現在解釋這(安般念業處的)修習法，世尊如是贊嘆那(安

般念業處)：「諸比庫！此安般念三摩地(ānāpāna-ssati-samādhi)被修習

、多作，既寂靜又殊勝、純粹與樂住，又速能消滅與寂止屢屢生起的惡不善

法。」(S54:9.V.321)2

215.12.世尊如是教述十六事的安般念業處3：「諸比庫，安般念三摩地如

何被修習、多作，既寂靜又殊勝、純粹與樂住，又速能消滅與寂止屢屢生起的惡

不善法？

註釋： 1.「安般 -念」乃念住於呼吸的修行方法，是「安那般那 -念

1 215.11 是MVm(CSCD緬甸版)的段落號碼，原版只大分為215，譯述者細分為215.11。(w145)乃VMw

版的分段。

2 這是《清論》引據佛陀的教說，典據的出處。典據的代號參見本書的〈凡例與縮寫語〉與〈參考書

目〉。

3 「十六-事的安般念-業處(soḷasa-vatthukaṃ ānāpānassati-kammaṭṭhānaṃ)」見於MVm215.4，

順漢語文脈，先譯於此。


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(ānāpāna-ssati)」的簡稱，直譯為「入息出息念」。

2.心的「工作處所」即是「業處(kammaṭṭhānaṃ)」，簡稱為禪修的對

像或目標。以念住於呼吸為方法來禪修，即是「安般 - 念 - 業處

(ānāpāna-ssati-kammaṭṭhānaṃ)」。

3.相應於安般念的定即是「安般念-三摩地(ānāpānassati-samādhi)」

。

4. 「十六 - 事的安般念 - 業處 (soḷasa-vatthukaṃ

ānāpānassati-kammaṭṭhānaṃ)」，分成身、受、心、法的四組，各組都有四

階段，共十六事；內容乃依於信與戒而念住呼吸、來次第修習止觀，終成解

脫。

215.2.Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā

suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya

parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati.

諸比庫!此中，比庫前往森林、樹下或空閒處，盤腿而坐，保持身體正直，

安立正念在面前（的呼吸）(p2674)。他正念地吸氣，正念地呼氣。

215.315

(1.1)Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,

(1.2)dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti.

(2.1)Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,

(2.2)rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.

(3.1)‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati ,

(3.2)‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati.

(4.1)‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati,

(4.2)‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati…….

(1.1)吸氣長的時候，他了知：『我吸氣長。』6

(1.2)呼氣長的時候，他了知：『我呼氣長。』

(2.1)吸氣短的時候，他了知：『我吸氣短。』

(2.2)呼氣短的時候，他了知：『我呼氣短。』

4 p267乃VMp版的頁碼。

5 《清論》並未詳引修習安般念的十六事，註釋者詳引並標號分段，以利閱讀。

6 譯文引自《正念之道》(p89&363-8)，並可參考其解釋。


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(3.1)他如此訓練：『我應當覺知（氣息的）全身而吸氣。』

(3.2)他如此訓練：『我應當覺知（氣息的）全身而呼氣。』

(4.1)他如此訓練：『我應當平靜（氣息的）身行而吸氣。』

(4.2)他如此訓練：『我應當平靜（氣息的）身行而呼氣。』……

215.32

(5.1)‘pītippaṭisaṃvedī assasissāmī’ti sikkhati,

(5.2)‘pītippaṭisaṃvedī passasissāmī’ti sikkhati;

(6.1)‘sukhappaṭisaṃvedī assasissāmī’ti sikkhati,

(6.2)‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati;

(7.1)‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati,

(7.2)‘cittasaṅkhārappaṭisaṃvedī passasissāmī’ti sikkhati;

(8.1)‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati,

(8.2)‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati;

(5) 「他如此訓練：『我應當覺知喜而吸氣；我應當覺知喜而呼氣。』」

(6)「他如此訓練：『我應當覺知樂而吸氣；我應當覺知樂而呼氣。』」

(7)「他如此訓練：『我應當覺知心行而吸氣；我應當覺知心行而呼氣。』」

(8)「他如此訓練：『我應當平靜心行而吸氣；我應當平靜心行而呼氣。』」

215.33

(9.1) ‘cittappaṭisaṃvedī assasissāmī’ti sikkhati,

(9.2)‘cittappaṭisaṃvedī passasissāmī’ti sikkhati;

(10.1)‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati,

(10.2)‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati;

(11.1)‘samādahaṃ cittaṃ assasissāmī’ti sikkhati ,

(11.2)‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;

(12.1)‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,

(12.2)‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;


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（9）「他如此訓練：『我應當覺知心而吸氣；我應當覺知心而呼氣。』」

（10）「他如此訓練：『我應當令心喜悅而吸氣；我應當令心喜悅而呼氣。』」

（11）「他如此訓練：『我應當令心專注而吸氣；我應當令心專注而呼氣。』」

（12）「他如此訓練：『我應當令心解脫而吸氣；我應當令心解脫而呼氣。』」

215.34

(13.1)‘aniccānupassī assasissāmī’ti sikkhati,

(13.2)‘aniccānupassī passasissāmī’ti sikkhati;

(14.1)‘virāgānupassī assasissāmī’ti sikkhati,

(141.2)‘virāgānupassī passasissāmī’ti sikkhati;

(15.1)‘nirodhānupassī assasissāmī’ti sikkhati,

(15.2)‘nirodhānupassī passasissāmī’ti sikkhati;

(16.1)‘paṭinissaggānupassī assasissāmī’ti sikkhati,

(16.2)‘paṭinissaggānupassī passasissāmī’ti sikkhati’’ti.

(13)「他如此訓練：『我應當觀無常而吸氣；我應當觀無常而呼氣。』」

(14)「他如此訓練：『我應當觀離貪而吸氣；我應當觀離貪而呼氣。』」

(15)「他如此訓練：『我應當觀滅而吸氣；我應當觀滅而呼氣。』」

(16)「他如此訓練：『我應當觀捨而吸氣；我應當觀捨而呼氣。』」

(S54:9.V..322)

215.4. Evaṃ soḷasavatthukaṃ ānāpānassatikammaṭṭhānaṃ

niddiṭṭhaṃ.

Tassa bhāvanānayo anuppatto.(w146)So pana yasmā

pāḷivaṇṇanānusāreneva vuccamāno sabbākāraparipūro hoti. Tasmā

ayamettha pāḷivaṇṇanāpubbaṅgamo niddeso.

到了(解說)那(安般念業處)的修習法。


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(w146)只隨著聖典（的文句）註釋，說完便俱一切行相，所以這裡先註釋聖

典（的文句）。


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2 釋修安般念的五特勝與前行

2.1 釋修安般念的五特勝(釋 MVm215.12)

216. (w146) Kathaṃ bhāvito ca, bhikkhave, ānāpānassati

samādhīti ettha tāva

kathanti ānāpānassatisamādhi-bhāvanaṃ nānappakārato

vitthāretu-kamyatā-pucchā.

Bhāvito ca bhikkhave ānāpānassatisamādhīti nānappakārato

vitthāretu-kamyatāya puṭṭha-dhamma-nidassanaṃ. Kathaṃ

bahulīkato…pe… vūpasametīti etthāpi eseva nayo.

(w147)Tattha bhāvitoti uppādito vaḍḍhito vā.

Ānāpānassatisamādhīti ānāpāna-pariggāhikāya satiyā saddhiṃ

sampayutto samādhi. Ānāpānassatiyaṃ vā samādhi

ānāpānassatisamādhi.

Bahulīkatoti punappunaṃ kato.

(w146)於此，首先，「然而諸比庫，如何修習安般念三摩地」？

「如何」─要從各方面詳細解答修習安般念三摩地的徵問。

「然而諸比庫，修習安般念三摩地」─要從各方面詳細解答，顯示所徵

問的法。

「如何多作乃至寂止」於此，也是同樣的(解釋)方法。

(w147)此中，「修習」─生起，或增長。

「安般念三摩地」─與遍取出入息念而相應的定；或，於出入息念的定

為安般念三摩地。

「多作」─數數而作。

(w148)Santoceva paṇīto cāti santo ceva paṇīto ceva. Ubhayattha

eva saddena niyamo veditabbo.

Kiṃ vuttaṃ hoti? Ayañhi yathā asubha-kammaṭṭhānaṃ kevalaṃ

paṭivedha-vasena santañca paṇītañca, oḷārika-ārammaṇattā pana

paṭikkūla-ārammaṇattā ca ārammaṇa-vasena neva santaṃ na paṇītaṃ,


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na evaṃ kenaci pariyāyena asanto vā apaṇīto vā, atha kho

ārammaṇa-santatāyapi santo vūpasanto nibbuto,

paṭivedha-saṅkhāta-aṅga-santatāyapi. Ārammaṇa-paṇītatāyapi paṇīto

atittikaro, aṅga-paṇītatāyapīti. Tena vuttaṃ ‘‘santo ceva paṇīto cā’’ti.

(w148)「既寂靜又殊勝(santo ceva paṇīto ceva)」─既寂靜又殊勝。

這兩字(santo paṇīto)都應理解為含概於兩方面(eva)。

這怎麼說呢？譬如不淨業處，僅只通達(paṭivedha)（於禪之時），才

寂靜且殊勝；因（不淨業處的）所緣粗故及所緣厭惡故，（不淨業處的）

所緣既非寂靜又非殊勝。

但（安般念業處）各方面並非如是不寂靜或不殊勝的，而是依「所緣的

寂靜性」之故是寂靜、寂止、寂滅的，依「稱為通達（禪）支的寂靜性」

之故也是（寂靜、寂止、寂滅）的。依「所緣的殊勝性」之故是殊勝的、

（修習）無滿足的，依「（稱為通達禪）支的殊勝性」之故也是(p268)（殊

勝的、修習無滿足的）。是故，說（安般念業處是）「既寂靜又殊勝」。

註釋：1a.不淨業處在所緣的方面既非寂靜又非殊勝，只在通達於禪那的

方面才是寂靜且殊勝。而安般念業處，則是所緣與通達禪那兩方面，都是

「既寂靜又殊勝」。1.b安般念乃「純粹」，直接念住於呼吸，不必增添任

何事行。而修習地遍等業處，則須有預備工作，準備盤子大小的圓形地，

以供取相；取相時又須張眼閉眼、默念「地」。增添這些事行，即使地遍

變得不純粹。

2.世尊對安般念業處的讚歎，共有五點特勝，(1)寂靜與(2)殊勝、(3)純

粹、(4)樂住、(5)速能消滅與寂止屢生的惡不善法。從w148-150，逐次解釋，

並可參見《智慧之光》p47-50。

(w149)Asecanako ca sukho ca vihāroti ettha pana nāssa

secananti asecanako, anāsittako abbokiṇṇo pāṭiyekko āveṇiko. Natthi

ettha parikammena vā upacārena vā santatā. Ādisamannāhārato pabhuti

attano sabhāveneva santo ca paṇīto cāti attho.

Keci pana asecanakoti anāsittako ojavanto sabhāveneva

madhuroti vadanti.

Evaṃ ayaṃ asecanako ca, appita-appitakkhaṇe

kāyika-cetasika-sukha-paṭilābhāya saṃvattanato sukho ca vihāroti

veditabbo.

(w149)「純粹與樂住」──此中無夾雜之物故為純粹，不滲雜，不間雜，


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單獨，不共。（安般念）不是由於遍作（準備定）及近行（定）而得寂靜；

即從最初修安般念以來，自己本來就是寂靜且殊勝之義。

然有些人（指北寺住者）說：「純粹是無滲雜勢力，本來美妙」。

如是這純粹（的安般念）一再證得安止定的剎那而獲得身心之樂，故知

為「樂住」。

(w150)Uppannuppanneti avikkhambhite avikkhambhite.

Pāpaketi lāmake.

Akusale dhammeti akosallas-ambhūte dhamme.

Ṭhānaso antaradhāpetīti khaṇeneva antaradhāpeti vikkhambheti.

Vūpasametīti suṭṭhu upasameti. Nibbedha-bhāgiyattā vā

anupubbena ariyamaggavuddhippatto samucchindati,

paṭippassambhetīti vuttaṃ hoti.

(w150)「屢屢生起」是屢屢未曾鎮伏。

「惡」即罪惡。

「不善法」──是不善巧（無明）所生法。

「速能消滅」──僅以剎那，即令消滅，即令鎮伏。

「寂止」──是非常寂靜。或，（於安般念的）順決擇分之故，次第增

進聖道，而言斷滅、安息（諸惡不善法的）。

(w151)Ayaṃ panettha saṅkhepattho. Bhikkhave, kena pakārena

kenākārena kena vidhinā bhāvito ānāpānassatisamādhi kena pakārena

bahulīkato santo ceva…pe… vūpasametīti.

(w151 然而，在此略釋如下：「諸比庫，以何方法，以何行相，以何規定，

修習安般念三摩地？以何方法多作（安般念定）?（安般念定）既寂靜(又殊勝)，

乃至寂止(惡不善法寂止)」。

註釋：w147-150 解釋 215.12，這一段再略釋 215.12；以下才開始詳釋

215.2&215.3。


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2.2 釋修行的準備

2.21 釋比庫

217. (w152)Idāni tamatthaṃ vitthārento ‘‘idha,

bhikkhave’’tiādimāha.

Tattha idha bhikkhave bhikkhūti bhikkhave, imasmiṃ sāsane

bhikkhu. Ayañhi ettha idhasaddo

sabbappakāra-ānāpānassatisamādhi-nibbattakassa puggalassa

sannissayabhūta-sāsana-paridīpano aññasāsanassa

tathābhāva-paṭisedhano ca. Vuttañhetaṃ –

‘‘Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo,

idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti Evametaṃ

bhikkhave, sammā sīhanādaṃ nadatha.”

Tena vuttaṃ ‘‘imasmiṃ sāsane bhikkhū’’ti.

(w152)現在詳釋那（修習安般念之）義，而說「此中，有比庫」等。

「諸比庫!此中，有比庫」──諸比庫，是於此(佛)教中的比庫。這裡的

「此中」之語，顯示生起一切種類的安般念三摩地之人所依的（佛）教，並

示其他(宗教)不具如此（安般念定的）特性。因為，(佛陀)這樣說：

「諸比庫!唯此(佛教)中，有（第一）沙門，此(佛教)中有第二沙門，此(佛

教)中有第三沙門，此(佛教)中有第四沙門；其教說空無沙門。諸比庫！當如

是正確地獅子吼。」(MⅠ,63;AⅡ,238)。

因此說：「此(佛)教中的比庫」。

註釋:上面都在解釋215.12；於w152，開始解釋215.2，詳釋安般念的修

法。


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2.22 釋處所

2.221 調伏惡牛喻

(w153)Araññagato vā…pe… suññāgāragato vāti idamassa

ānāpānassatisamādhi-bhāvanā-anurūpa-senāsana-pariggaha-paridīpanaṃ.

Imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ

cittaṃ ānāpānassatisamādhi-ārammaṇaṃ abhiruhituṃ na icchati,

kūṭagoṇa-yuttaratho viya uppathameva dhāvati.

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,

evameva imināpi bhikkhunā dīgharattaṃ

rūpārammaṇa-ādi-rasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena

rūpādiārammaṇato apanetvā araññaṃ vā…pe… suññāgāraṃ vā

pavesetvā tattha assāsapassāsa-thambhe satiyottena bandhitabbaṃ.

Evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ

alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ

tameva-ārammaṇaṃ upacāra-appanāvasena upanisīdati ceva

upanipajjati ca.

(w153)「去森林或去空閒處」 ──這照明那（比庫）尋取修習安般

念三摩地的適當住所。因為，這比庫的心長時隨逐色(欲)等所緣，無意趨向

安般念三摩地所緣；猶如野牛拉車，只走邪道(p269)。

因為，譬如牧者要調御一隻全飲野母牛的乳而長大的野犢，先帶（野犢）

離開野母牛，在一旁打下一大柱子之後，在那裡，用繩繫(野犢)在(柱)上；然後，

那犢牛掙扎來去，不能逃遁，就在那柱邊或坐或臥。

同樣的，此比庫欲調御長時長養於色(欲)等所緣為飲食的邪惡之心，先

離開色等所緣，入森林、或樹下、或空閑處之後，在那裡，以念為繩而繫心

在出入息的柱上。如是，那心得不到從前慣行的所緣而掙扎來去，但不能切

斷念繩而逃遁，就在那（出入息的）所緣上，以近行（定）與安止（定）而

坐臥。


11

(w154)Tenāhu porāṇā –

‘‘Yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha;

Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha’’nti.

Evamassetaṃ senāsanaṃ bhāvanānurūpaṃ hoti. Tena vuttaṃ

‘‘idamassa ānāpānassatisamādhi-bhāvanānurūpa-senāsana-

pariggaha-paridīpana’’nti.

(w154)所以古人說：

正如人調御犢牛，繫牛於柱上，

以念堅固地繫自己的心於所緣。

如是，那樣的住所對於他的修習是適當的。所以說：「這照明那（比庫）尋

取修習安般念三摩地的適當住所。」。

2.222 最上的安般念業需好處所

(w155.1)Atha vā yasmā idaṃ kammaṭṭhāna-ppabhede

muddhabhūtaṃ sabbaññubuddha-paccekabuddha-buddhasāvakānaṃ

visesādhigama-diṭṭhadhammasukhavihāra-padaṭṭhānaṃ

ānāpānassatikammaṭṭhānaṃ itthipurisa-hatthiassādi-saddasamākulaṃ

gāmantaṃ apariccajitvā na sukaraṃ bhāvetuṃ, sadda-kaṇṭakattā

jhānassa.

(w155.2)Agāmake pana araññe sukaraṃ yogāvacarena idaṃ

kammaṭṭhānaṃ pariggahetvā ānāpāna-catutthajjhānaṃ nibbattetvā

tadeva pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ

sampāpuṇituṃ. Tasmāssa anurūpasenāsanaṃ dassento bhagavā

‘‘araññagato vā’’tiādimāha.

(w155.1)或者，於種種業處之中，此安般念業處最上，乃一切智佛、辟

支佛、佛聲聞弟子之證得殊勝及現法樂住的足處（近因），不捨男女、象馬

等聲所騷擾的村莊則不易修習，因為聲音是禪那的刺。

(w155.2)在離開村莊的森林中，瑜伽行者容易取此（安般念）業處，生起

安般第四禪，就以此作基礎，觸知諸行(無常、苦、無我)，而證最勝的阿羅

漢果。所以，世尊示彼以適當的住所，說：「去森林」等。


12

註釋：在w155.2，略示解脫的修行次第。禪修者信樂佛教而往住森林，易

於依戒而修取安般念業處，次第修至色界第四禪，成就定學。依禪定為基礎，

修習慧學，次第觀五蘊諸行的特相、因果緣相，而觸知( sammasitvā，屬於

葉譯的「思惟智」)諸行共相的無常、苦、無我，進而在通往涅槃的行道上觀

諸行的寂滅，終而證悟無相的涅槃，次第生起四道四果智，次第解脫煩惱。

2.223 喻世尊如宅地師

(w156)Vatthuvijjā-ācariyo viya hi bhagavā, so yathā vatthuvijjācariyo

nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā ‘‘ettha nagaraṃ

māpethā’’ti upadisati, sotthinā ca nagare niṭṭhite rājakulato

mahāsakkāraṃ labhati,

evameva yogāvacarassa anurūpasenāsanaṃ upaparikkhitvā ‘‘ettha

kammaṭṭhānaṃ anuyuñjitabba’’nti upadisati, tato tattha kammaṭṭhānaṃ

anuyuttena yoginā kamena arahatte patte ‘‘sammāsambuddho vata so

bhagavā’’ti mahantaṃ sakkāraṃ labhati.

(w156)世尊就像宅地學的老師，如那宅地學的（工程）師(p270)看了（適合建）

城市的地，善加考察之後，指示「於此建城」，當安全地完成城市時，得王家大尊

敬。

就像那樣，（世尊）考察了瑜伽行者的適當住所之後，便指示「於此當

勤修業處」；之後，於此勤修業處的瑜伽行者次第證得阿羅漢(果)時，（世

尊）得到（瑜伽行者的）大尊敬說：「彼世尊真是正等正覺者」！

2.224 喻比庫如豹

(w157)Ayaṃ pana bhikkhu dīpi-sadisoti vuccati. Yathā hi

mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ

vā nissāya nilīyitvā vanamahiṃsa-gokaṇṇa-sūkarādayo mige gaṇhāti,

evameva ayaṃ araññādīsu kammaṭṭhānaṃ anuyuñjanto bhikkhu

yathākkamena sotāpatti-sakadāgāmi-anāgāmi-arahattamagge ceva

ariyaphalañca gaṇhatīti veditabbo. Tenāhu porāṇā –

‘‘Yathāpi dīpiko nāma, nilīyitvā gaṇhatī mige;

Tathevāyaṃ buddhaputto, yuttayogo vipassako;

Araññaṃ pavisitvāna, gaṇhāti phalamuttama’’nti.


13

Tenassa parakkama-java-yogga-bhūmiṃ araññasenāsanaṃ

dassento bhagavā ‘‘araññagato vā’’tiādimāha.

(w157)又，說比庫如豹。如大豹王，依森林中的草叢、林叢、山叢而埋

伏，以捕野牛、麋鹿、野豬等獸類；同樣地，在森林等精勤業處的比庫，如

次第而取須陀洹，斯陀含，阿那含，阿羅漢道及聖果。所以古人說：

如豹埋伏，捕諸獸類；

佛子就像那樣，精勤致力修觀，

進入森林，取最上果。

因此，世尊示彼（比庫）快速努力進步之地的森林住所，而說：「去森

林」等。

2.225 釋森林等九處所

218. (w158)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.

Rukkhamūlagatoti rukkhasamīpaṃ gato.

Suññāgāragatoti suññaṃ vivittokāsaṃ gato. Ettha ca ṭhapetvā

araññañca rukkhamūlañca avasesa-sattavidha-senāsanagatopi

suññāgāragatoti vattuṃ vaṭṭati.

(w158)此中「去森林」。「『森林』，乃出（村的）帝柱（界標）之外，

都是森林」(Ps.Ⅰ176)及「名為森林的住所至少（離村）五百弓(的射程)」(Vin.

Ⅳ183)，於如是所說的相狀的森林中，去任何(能得)遠離之樂的森林。

「去樹下」即行近於樹。

「去空閑處」，即去空閑遠離的空處。這裡，除了森林及樹下之外，去

其他的七種住所，也可說為「去空閑處」。註釋：九種適合禪修的處所：森林，樹下，岩石，斷崖，山洞，墓地，叢

林，空曠處，稻草堆(M.Ⅰ181)


14

2.23 安置身體

2.231 盤腿而坐

(w159)Evamassa ututtayānukūlaṃ dhātu-cariyānukūlañca

ānāpānassati-bhāvanānurūpaṃ senāsanaṃ upadisitvā

alīna-anuddhacca-pakkhikaṃ santaṃ iriyāpathaṃ upadisanto nisīdatīti

āha. Athassa nisajjāya daḷhabhāvaṃ assāsapassāsānaṃ

pavattana-sukhataṃ ārammaṇa-pariggaha-upāyañca dassento

pallaṅkaṃ ābhujitvātiādimāha.

(w160)Tattha pallaṅkanti samantato ūrubaddhāsanaṃ.

Ābhujitvāti bandhitvā.

(w159) (p271)如是（世尊）已對那（比庫）指示了適合三季（寒暑雨）

、適合(三)界（三種體質──痰風膽汁）及適合六種性行（六種性格──貪

行、瞋行、痴行、信行、尋行、覺行）而修安般念的適當住所。指示不惛沉

及不掉舉的寂靜威儀，故說（結跏趺）「坐」。而指示他坐禪堅固、易於轉

起出入息、及方便遍取所緣，故說「結跏趺」等。

(w160) 在此，「跏趺」即完全盤腿而坐。

「結」即盤的意思。

註釋：「如是（世尊）已對那（比庫）指示了適合三季（寒暑雨）

、適合(三)界（三種體質──痰風膽汁）及適合六種性行（六種性格─

─貪行、瞋行、痴行、信行、尋行、覺行）而修安般念的適當住所。﹜

(VMTm)

2.232 保持身體正直

Ujuṃ kāyaṃ paṇidhāyāti uparimasarīraṃ ujukaṃ ṭhapetvā.

Aṭṭhārasa-piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisīdantassa

camma-maṃsa-nhārūni na paṇamanti. Athassa yā tesaṃ

paṇamana-ppaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti.

Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na

paripatati, vuddhiṃ phātiṃ upagacchati.

「正直其身」──端正安置上半身，使十八脊椎骨之端與端成為整列。

這樣坐的人，則皮膚，筋肉、腱不致於歪屈。他不會生起因(骨等)歪屈而剎


15

那剎那生起的(苦)受。那些（苦受）不生之時，則心得專一、不退失業處、

得成長圓滿。

2.24 安置正念

2.241 置念面前的呼吸

(w161)Parimukhaṃ satiṃ upaṭṭhapetvāti

kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā.

Atha vā parīti pariggahaṭṭho. Mukhanti niyyānaṭṭho. Satīti

upaṭṭhānaṭṭho. Tena vuccati ‘‘parimukhaṃ sati’’nti evaṃ

paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho

daṭṭhabbo. Tatrāyaṃ saṅkhepo, pariggahitaniyyānaṃ satiṃ katvāti.

(w161) 「置念面前」 ─ ─ 即置念面向於業處。

或者，「遍」──為遍持之義，「面前」──為令出之義，「念」──

為現起之義；故名為「念面前」。當知這是依《無礙解（道）》

(PsI,176.)所說之義。綜前句之略義為「遍持出離而念」。

2.242 念住於出入息

219. (w162)Sosatova assasati sato passasatīti so bhikkhu evaṃ

nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto sato eva

assasati sato passasati, satokārī hotīti vuttaṃ hoti.

(w163)Idāni yehākārehi satokārī hoti, te dassetuṃ dīghaṃ vā

assasantotiādimāha.

(w162)「彼念出息，或念入息」──那比庫如是安坐且現起念之後，不

捨彼念，而念出息或念入息；說他為「念行者」。

(w163)現在，為了指示以什麼方法（而比庫）為念行者，而（世尊）說

「出息長時」等。

2.243 引證《無礙解道》

Vuttañhetaṃ paṭisambhidāyaṃ ‘‘so satova assasati sato

passasatī’’ti etasseva vibhaṅge –


16

‘‘Bāttiṃsāya ākārehi sato kārī hoti. Dīghaṃ assāsavasena

cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya

satiyā tena ñāṇena sato kārī hoti. Dīghaṃ passāsavasena…pe…

paṭinissaggānupassī assāsavasena. Paṭinissaggānupassī

passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati

upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hotī’’ti (paṭi. ma.

1.165).

在《無礙解道》中作如是說：「他正念地吸氣，正念地呼氣。」對同句如

是分別：

「以三十二種方法為念行者：即（1）依長出息，不散亂地了知心一境性

者，念現起；以此念及此智，（他）為念行者。（2）依長入息乃至

（31）捨遣觀者依出息，（32）捨遣觀者依入息，不散亂地了知心一境性者，

念現起；以此念及此智，（他）為念行者」。 ( PsI,176-7)


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3 初釋第一四法(釋 215.31)的修行方法

3.0 定義出入息的長短

(w164) Tattha dīghaṃ vā assasantoti dīghaṃ vā assāsaṃ

pavattayanto.

Assāsoti bahi nikkhamanavāto. Passāsoti anto pavisanavātoti

vinayaṭṭhakathāyaṃ vuttaṃ. Suttantaṭṭhakathāsu pana

uppaṭipāṭiyā āgataṃ.

Tattha sabbesampi gabbhaseyyakānaṃ mātukucchito

nikkhamanakāle paṭhamaṃ abbhantaravāto bahi nikkhamati. Pacchā

bāhiravāto sukhumarajaṃ gahetvā abbhantaraṃ pavisanto tāluṃ āhacca

nibbāyati. Evaṃ tāva assāsapassāsā veditabbā.

(w164定義出入息)此中，（1）「出息長」即維持長的出息。

「出息」（assasa）是外出的息，「入息」（passasa）是內入的(p272)息。

這是根據律的義疏說的。然而，諸經的義疏則相反（即以assasa為入息，passasa

為出息）。

在此（兩說）中，一切的胎兒從母胎出來之時，最初是內部的息先外出；

然後，外面的氣帶著微塵而進入內部，觸口蓋後而滅。當如是(依律的義疏)先知

出入息（之義）。

(w165) Yā pana tesaṃ dīgharassatā, sā addhānavasena veditabbā.

Yathā hi okāsaddhānaṃ pharitvā ṭhitaṃ udakaṃ vā vālikā vā

‘‘dīghamudakaṃ dīghā vālikā, rassamudakaṃ rassā vālikā’’ti vuccati,

evaṃ cuṇṇavicuṇṇāpi assāsapassāsā hatthisarīre ca ahisarīre ca tesaṃ

attabhāvasaṅkhātaṃ dīghaṃ addhānaṃ saṇikaṃ pūretvā saṇikameva

nikkhamanti. Tasmā dīghāti vuccanti. Sunakhasasādīnaṃ

attabhāvasaṅkhātaṃ rassaṃ addhānaṃ sīghaṃ pūretvā sīghameva

nikkhamanti, tasmā rassāti vuccanti.

(w165:定義長短息)其次，當知那（出入息的）長短是依時間的。譬如，展

於空間的水或沙，而說長水長沙、短水短沙。如是，在象與蛇的身中，出入息的

微粒徐徐地充滿牠們長的肉體，就徐徐出去，所以說長（的出入息）；急速地充

滿犬兔等的短的肉體，就速速地出去，所以說短（的出入息）。


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(w166)Manussesu pana keci hatthiahiādayo viya kāladdhānavasena

dīghaṃ assasanti ca passasanti ca. Keci sunakhasasādayo viya rassaṃ,

tasmā tesaṃ kālavasena dīghamaddhānaṃ nikkhamantā ca pavisantā ca

te ‘‘dīghā’’ ittaramaddhānaṃ nikkhamantā ca pavisantā ca ‘‘rassā’’ti

veditabbā.

(w166：人的長與短息)在人類之中，有的出息與入息，依照時間長如象與

蛇等；有的則短如犬兔等。所以，依時間，他們長時間的出入(息)時，應知

為長(的出入息)；短暫時間的出入(息)時，應知為短(的出入息)。

3.1 長出入息

(w167)Tatrāyaṃ bhikkhu navahākārehi dīghaṃ assasanto passasanto

ca ‘‘dīghaṃ assasāmi, passasāmī’’ti pajānāti. Evaṃ pajānato cassa

ekenākārena kāyānupassanāsatipaṭṭhānabhāvanā sampajjatīti

veditabbā.

(w167)在此，這比庫長出息與入息時，以九種方法而知「我長出息（長）入

息」。如是了知者，當知他以一法修習身觀念處成就。

(w168)Yathāha paṭisambhidāyaṃ (paṭi. ma. 1.166) –

‘‘Kathaṃ dīghaṃ assasanto dīghaṃ assasāmīti pajānāti.

Dīghaṃ passasanto dīghaṃ passasāmīti pajānāti.

(1)Dīghaṃ assāsaṃ addhānasaṅkhāte assasati. (2)Dīghaṃ

passāsaṃ addhānasaṅkhāte passasati. (3)Dīghaṃ

assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi.

Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi

passasatopi chando uppajjati.

(4)Chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ

addhānasaṅkhāte assasati. (5)Chandavasena tato sukhumataraṃ

dīghaṃ passāsaṃ…pe… (6)dīghaṃ assāsapassāsaṃ

addhānasaṅkhāte assasatipi passasatipi.

Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ

addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati.


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(7)Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ

addhānasaṅkhāte assasati. (8)Pāmojjavasena tato sukhumataraṃ

dīghaṃ passāsaṃ…pe… (9)dīghaṃ assāsapassāsaṃ

addhānasaṅkhāte assasatipi passasatipi.

Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ

addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsā

cittaṃ vivattati, upekkhā saṇṭhāti.

(w168.2)Imehi navahi ākārehi dīghaṃ assāsapassāsā kāyo.

Upaṭṭhānaṃ sati. Anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati.

Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ

anupassati. Tena vuccati kāye

kāyānupassanāsatipaṭṭhānabhāvanā’’ti.

(w168.1)即如無礙解道所說：

「他如何長出息時，知『我出息長』，長入息時，知『我入息長』？

（1）長出息於長時出息。（2）長入息於長時入息。（3）長出息入息於長

時出息入息。

（善）欲(chando)生起於長出息入息於長時出息入息者。

（4）由於欲(出入息長)，比以前更微細的長出息於長時出息。（5）由於欲，

而比以前更微細的長入息乃至（6）長出息入息於長時出息入息。

由於欲，生起喜悅(pAmojja)於比以前更微細的長出長入息(p273)於長時

出息入息者。

（7）由於喜悅(伴於出入息)，而比以前更微細的長出息於長時出息。（8）

由於喜悅(伴於出入息)，而比以前更微細的長入息乃至（9）長出息

入息於長時出息入息。

由於喜悅，而比以前更微細的長出息入息於長時出息入息者，（他的）

心轉離出息入息，而建立了捨(upekkhA)。

(w168.2)以此等九種方式，長出息入息乃是身；建立(處)乃是念；隨觀

乃是智。身是建立(處)而非念，念既是建立(處)又是念。以那念及那智而隨觀身。

所以說『於身修習身觀念處』」(Ps.Ⅰ177)。

譯釋：1.w168.1乃是依戒而修安般念以成就定學，w168.2乃是依安般念定而

修觀，以通至解脫。以安般念業處，教授解脫的道次第。

2.以九種方式修習安般念，次第成就定學。善修前三方式者，已初歩昇起定

力，淺嚐法的安樂；因此，生起續修安般念的強力善法「欲」。因這善法欲，

在第四至六方式中，善巧續修安般念，心更安住、息更微細，終於逐次昇起


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微竗的「喜悅」。因為這種不躁擾的喜悅，心遠離掉舉與散亂。有妙喜相伴

於心，在第七至九方式中，安樂善修安般念、息變得更加微細。經由全息乃

至於

2.w168.2又大致同見於w185.1。w168.1&w168.2的詳釋，可參見《顯正法藏》

p40-4。

3.，如《顯正法藏》所釋：

3.2 短出入息

(w169)Esa nayo rassapadepi. Ayaṃ pana viseso, yathā ettha

‘‘dīghaṃ assāsaṃ addhānasaṅkhāte’’ti vuttaṃ, evamidha ‘‘rassaṃ

assāsaṃ ittarasaṅkhāte assasatī’’ti āgataṃ. Tasmā rassavasena yāva

‘‘tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti, tāva

yojetabbaṃ.

(w169)（2）對於「短」的句也是同樣的。但有其次第不同：即那裡說「長

出息於長時出息」，如是在這裡則說「短出息於短時出息」。是故以短字直至最

後的「故言於身修習身觀念處」而代替前者（的長字即可）。

(w170)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 –

Dīgho rasso ca assāso,

Passāsopi ca tādiso;

Cattāro vaṇṇā vattanti,

Nāsikaggeva bhikkhunoti. (pārā. aṭṭha. 2.165);

(w170)如是當知此（瑜伽者）依長時及短時以此等各九種方法而了知於

出息入息，「長出息時知我出息長乃至短入息時知我入息短」對於

如是了知者：

比庫的鼻端，

起了長的和短的

出息與入息，

這樣有四種。


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3.3 全息

220. (w171)Sabbakāyapaṭisaṃvedī assasissāmi…pe…

passasissāmīti sikkhatīti sakalassa assāsakāyassa

ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto assasissāmīti

sikkhati. Sakalassa passāsakāyassa ādimajjhapariyosānaṃ viditaṃ

karonto pākaṭaṃ karonto passasissāmīti sikkhati. Evaṃ viditaṃ karonto

pākaṭaṃ karonto ñāṇasampayuttacittena assasati ceva passasati ca.

Tasmā ‘‘assasissāmi passasissāmī’’ti sikkhatīti vuccati.

(w171)（3）「學我將知全身出息入息」──即我於全出息身的初中後為令

覺知明白其出息而學；我於全入息身的初中後為令覺知明白其入息而學。如是為

令（出入息的全身）覺知及明白者，以智相應心而出息與入息，故說「我學出息

與入息」。


(w172)Ekassa hi bhikkhuno cuṇṇavicuṇṇavisaṭe assāsakāye

passāsakāye vā ādi pākaṭo hoti, na majjhapariyosānaṃ. So ādimeva

pariggahetuṃ sakkoti, majjhapariyosāne kilamati. Ekassa majjhaṃ

pākaṭaṃ hoti, na ādipariyosānaṃ. Ekassa pariyosānaṃ pākaṭaṃ hoti, na

ādimajjhaṃ. So pariyosānaṃyeva pariggahetuṃ sakkoti, ādimajjhe

kilamati.

Ekassa sabbampi pākaṭaṃ hoti, so sabbampi pariggahetuṃ sakkoti,

na katthaci kilamati, tādisena bhavitabbanti dassento āha –

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

(w172)有的比庫對於片片展於（體內）的出息身與入息身，初則明顯，

而中後則不(明顯)；他只能取其初，而疲於中後(的息)。有的，中則明顯，而

初後則不(明顯)；他只能取其中，而疲於初後。有的，後則明顯，而初中則

不(明顯)；他只能取其後，而疲於初中。

而有的(p274)，全（初中後的息）則都明顯，他能取全息，不疲於任何(息)。


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為指示應如此地修習，故（世尊）說：「學我知全身出息乃至入息」。

(w173)Tattha sikkhatīti evaṃ ghaṭati vāyamati.

Yo vā tathābhūtassa saṃvaro, ayamettha adhisīlasikkhā. Yo

tathābhūtassa samādhi, ayaṃ adhicittasikkhā. Yā tathābhūtassa paññā,

ayaṃ adhipaññāsikkhāti imā tisso sikkhāyo tasmiṃ ārammaṇe tāya

satiyā tena manasikārena sikkhati āsevati bhāveti bahulīkarotīti

evamettha attho daṭṭhabbo.

(w173)在此，「學」是如是努力精勤。

或，在此，他如此的律儀為增上戒學，他如此的定為增上心學，他如此

的慧為增上慧學。這三學以念、以作意而學、習、修、多作於所緣，如此應

視為這裡的意義。

(w174)Tattha yasmā purimanaye kevalaṃ assasitabbaṃ

passasitabbameva, na ca aññaṃ kiñci kātabbaṃ. Ito paṭṭhāya pana

ñāṇuppādanādīsu yogo karaṇīyo. Tasmā tattha assasāmīti pajānāti

passasāmīti pajānāticceva vattamānakāla-vasena pāḷiṃ vatvā ito

paṭṭhāya kattabbassa ñāṇuppādanādino ākārassa dassanatthaṃ

sabbakāyapaṭisaṃvedī assasissāmītiādinā nayena anāgatavacanavasena

pāḷi āropitāti veditabbā.

(w174)在此，因為前面的（1&2了知長短出入息的）方法，完全只應出

息及入息，不應做他的任何事；然而，從此之後， (3學習覺知全息的方法)

應努力於令智生起等。所以，在此，（1&2）只是「知：我出息，知：我入

息」，以(語法的)現在時而說了聖典；從此之後，(3的修學)為示應令智生起

等的行相，而以「我覺知（氣息的）全身而將吸氣」等之方法，當知是依(語

法的)未來式而敘述聖典的。


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3.4 平靜身行

3.41 變成微息

(w175)Passambhayaṃkāyasaṅkhāraṃ assasissāmīti…pe…

passasissāmīti sikkhatīti oḷārikaṃ kāyasaṅkhāraṃ passambhento

paṭippassambhento nirodhento vūpasamento assasissāmi passasissāmīti

sikkhati.

(w175：略釋句義)（4）「學：我平靜身行而將出息將入息」即是學

習：平靜，極平靜、寂滅、寂止粗的身行而我將出息入息。

(w176)Tatra evaṃ oḷārikasukhumatā ca passaddhi ca veditabbā.

Imassa hi bhikkhuno pubbe apariggahitakāle kāyo ca cittañca sadarathā

honti oḷārikā. Kāyacittānaṃ oḷārikatte avūpasante assāsapassāsāpi

oḷārikā honti, balavatarā hutvā pavattanti, nāsikā nappahoti, mukhena

assasantopi passasantopi tiṭṭhati. Yadā panassa kāyopi cittampi

pariggahitā honti, tadā te santā honti vūpasantā. Tesu vūpasantesu

assāsapassāsā sukhumā hutvā pavattanti, ‘‘atthi nu kho natthī’’ti

vicetabbatākārappattā honti.

(w176：息變微)這裡，（出入息──即身行的）粗細與平靜當知如下。這

比庫以前未攝修(安般念)的時候，他的身心躁惱而粗。身心粗而不寂止時，

出入息亦粗，變成更有力才轉起；不能以鼻（出入息），乃至保持以口出息

入息。如果他的身心已攝修（安般念）時，寂靜、寂止。他的（身心）寂止

之時，出息入息變成微細才轉起，乃至應細擇「是否有無（出入息）」的狀

態。

(w177)Seyyathāpi purisassa dhāvitvā, pabbatā vā orohitvā,

mahābhāraṃ vā sīsato oropetvā ṭhitassa oḷārikā assāsapassāsā honti,

nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā

panesa taṃ parissamaṃ vinodetvā nhatvā ca pivitvā ca allasāṭakaṃ

hadaye katvā sītāya chāyāya nipanno hoti, athassa te assāsapassāsā

sukhumā honti ‘‘atthi nu kho natthī’’ti vicetabbatākārappattā, evameva

imassa bhikkhuno pubbe apariggahitakāle kāyo ca…pe…

vicetabbatākārappattā honti.

(w177：喻息變微)譬如，有人從山上跑下或從頭上卸下重負，而站著的

時候，他的出入息是粗的；不能以鼻（出入息），乃至保持以口出息入息。


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如果他除去那疲勞，洗了澡、喝了水、以濕布敷於心藏，臥於涼蔭時(275)，

則他的出息入息變得微細，乃至應細擇「是否有無（出入息）」的狀態。就

像那樣，這比庫以前未攝修(安般念)的時候，他的身心燥惱而粗。乃至

應細擇「是否有無（出入息）」的狀態。

(w178)Taṃ kissa hetu? Tathā hissa pubbe apariggahitakāle

‘‘oḷārikoḷārike kāyasaṅkhāre passambhemī’’ti

ābhoga-samannāhāra-manasikāra-paccavekkhaṇā natthi,

pariggahitakāle pana atthi. Tenassa apariggahitakālato pariggahitakāle

kāyasaṅkhāro sukhumo hoti. Tenāhu porāṇā –

‘‘Sāraddhe kāye citte ca, adhimattaṃ pavattati;

Asāraddhamhi kāyamhi, sukhumaṃ sampavattatī’’ti. (pārā. aṭṭha.

2.165);

(w178：四法攝修成微息)何以故？因為他以前未攝修（安般念）時，沒

有作過「我次第平靜粗的身行」的思惟、專念、作意、省察。然而，已攝修

（安般念）時，則有（「我次第平靜粗的身行」的思惟、專念、作意、省察）。

因此，從他未攝修（安般念），至已攝修的時候，身行便成微細。故古人說：

身心熱惱的時候，

極度轉起（出入息），

身（心）沒有熱惱的時候，

轉起微細(的出入息)。

譯釋：「我次第平靜粗的身行」的思惟、專念、作意、省察

(ābhoga-samannāhāra-manasikāra-paccavekkhaṇā)(《顯正法

藏》p56)

3.42 息於修定時變細與止息

221. (w179.1)(1)Pariggahepi oḷāriko, paṭhamajjhānupacāre sukhumo.

(2)Tasmimpi oḷāriko, paṭhamajjhāne sukhumo. (3)Paṭhamajjhāne ca

dutiyajjhānupacāre ca oḷāriko, dutiyajjhāne sukhumo. (4)Dutiyajjhāne ca

tatiyajjhānupacāre ca oḷāriko, tatiyajjhāne sukhumo. (5)Tatiyajjhāne ca

catutthajjhānupacāre ca oḷāriko, catutthajjhāne atisukhumo

appavattimeva pāpuṇātīti.

Idaṃ tāva dīghabhāṇakasaṃyuttabhāṇakānaṃ mataṃ.


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(w179.1)(1)還在攝修（安般念）時的（身行）是粗，初禪的近行（定）時的

是細。(2)那(近行定)時的(身行)也粗，初禪（安止定）的是細。(3)在初禪及二禪

的近行(定)時的(身行)是粗，在二禪（安止定）時的是細。(4)在二禪及三禪近行

時的(身行)是粗，在第三禪（安止）時的是細。(5)在三禪及四禪近行時的是粗，

在第四禪（安止）時的是極細，乃至不轉起（出入息）。

這是先依長部誦師及雜部誦師的意見。

(w179.2)Majjhimabhāṇakā pana paṭhamajjhāne oḷāriko,

dutiyajjhānupacāre sukhumoti evaṃ heṭṭhimaheṭṭhimajjhānato

uparūparijjhānupacārepi sukhumataramicchanti.

(w179.2)然而，中部誦師則認為：如同「在初禪（安止）時的（出入息）

粗，在二禪的近行時的（出入息）細」，比起下下禪（的安止定），上上禪

的近行時(的出入息)更細。

(w179.3)Sabbesaññeva pana matena apariggahitakāle

pavattakāyasaṅkhāro pariggahitakāle paṭippassambhati. Pariggahitakāle

pavattakāyasaṅkhāro paṭhamajjhānupacāre…pe… catutthajjhānupacāre

pavattakāyasaṅkhāro catutthajjhāne paṭippassambhati.

Ayaṃ tāva samathe nayo.

(w179.3)然而，所有（長與雜、及中部誦師）的意見，在未攝修（安般

念）時轉起(粗)身行，已攝修時平靜。在攝修（安般念）時轉起(粗)身行，在

初禪的近行時（平靜）在四禪的近行時轉起(粗)身行，在第四禪（安止）

之時平靜。

這是先依奢摩他（止）的方法。

3.43 息於修觀時之變細

(w180)Vipassanāyaṃ pana (1)apariggahe pavatto kāyasaṅkhāro

oḷāriko, mahābhūtapariggahe sukhumo. (2)Sopi oḷāriko,

upādārūpapariggahe sukhumo. (3)Sopi oḷāriko, sakalarūpapariggahe

sukhumo. (4)Sopi oḷāriko, arūpapariggahe sukhumo. (5)Sopi oḷāriko,

rūpārūpapariggahe sukhumo. (6)Sopi oḷāriko, paccayapariggahe

sukhumo. (7)Sopi oḷāriko, sappaccayanāmarūpapariggahe sukhumo.

(8)Sopi oḷāriko, lakkhaṇārammaṇikavipassanāya sukhumo. (9)Sopi

dubbalavipassanāya oḷāriko, balavavipassanāya sukhumo.


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(w180.2)Tattha pubbe vuttanayeneva purimassa purimassa

pacchimena pacchimena paṭippassaddhi veditabbā. Evamettha

oḷārikasukhumatā ca passaddhi ca veditabbā.

(w180.1)其次，於毗鉢舍那（觀）之際，(1)未攝修時，轉起的身行（即

出入息）是粗；在攝修（地水火風四）大種時，(轉起的身行)是細。(2)那（攝

修大種時的身行）亦粗，在攝修(四大)所造色時（轉起的身行）是細。(3)那(攝

修所造色時的身行)亦粗，攝修一切色時的是細。(4)那(攝修一切色時的身行)

亦粗，而在攝修無色(法)時的是細。(5)那(攝修無色法時的身行)亦粗，而在

攝修色與無色時的是細。(6)那(攝修色與無色時的身行 )亦粗，而在攝修緣

(paccaya)時的是細。(7)那(攝修緣時的身行)亦粗，而在攝修名色及其緣時的

是細。(8) 那(攝修名色及其緣時的身行)亦粗，而以（諸行無常苦無我的共）

相為所緣而修觀時的是細。(9) 那（以諸行無常苦無我的共相為所緣）而修

弱觀時(的身行)是粗，而在強觀時(的身行)是細。

(w180.2)於此（毗鉢舍那）中，就如同前（奢摩他）所說的方法，(比起)

前前(攝修時的身行)，後後(攝修時的身行)是平靜。如是而當知這裡（的身行

的）粗細及平靜。


27

3.44 問答說明微息與止息

(w181)Paṭisambhidāyaṃ (paṭi. ma. 1.171) panassa saddhiṃ

codanā-sodhanāhi evamattho vutto –

‘‘Kathaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe…

passasissāmīti sikkhati?

Katame kāyasaṅkhārā?

Dīghaṃ assāsapassāsā kāyikā ete dhammā kāyapaṭibaddhā

kāyasaṅkhārā.

Te kāyasaṅkhāre passambhento nirodhento vūpasamento

sikkhati…pe… yathārūpehi kāyasaṅkhārehi kāyassa ānamanā,

vinamanā, sannamanā, paṇamanā, iñjanā, phandanā, calanā,

kampanā passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati,

passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.

Yathārūpehi kāyasaṅkhārehi kāyassa na ānamanā, na vinamanā,

na sannamanā, na paṇamanā, aniñjanā, aphandanā, acalanā,

akampanā santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāraṃ

assasissāmi passasissāmīti sikkhati.

(w181)進而，在《無礙解道》中，伴以問答，如是說其意義。(p276)

「（問1）如何學習：我令平靜身行將出息將入息？

(問2)什麼是身行？

（答2）長出息與入息（覺知一切身出息覺知一切身入息）歸屬於

身；這些繫關於身的（出入息的）諸法是身行。

(答1)為那身行的平靜、寂滅、寂止而學修（安般念）。以如此的身

行，有身的前屈、側屈、全屈、後屈、轉動、顫動、搖動、震動；學習平靜

（這粗的）身行而出息，學習平靜（這粗的）身行而要入息。以如此的身行，

身有不前屈，不側屈，不全屈，不後屈，不轉動，不顫動，不搖動，不震動

等而寂靜微細，學習平靜（這細的）身行而出息，學習平靜（這細的）身

行而要入息。

(w182) ‘‘Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmīti

sikkhati. Passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.

Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti.

Assāsapassāsānañca pabhāvanā na hoti. Ānāpānassatiyā ca


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pabhāvanā na hoti, ānāpānassatisamādhissa ca pabhāvanā na hoti,

na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

(w182)（問 3）如以上所說，學我令平靜(這細的)身行出息，而學我令平

靜(這細的)身行入息。正當如此（平靜了微細的身行）時就不起（出入

息）風的想、不起出息和入息、不起安般念、不起安般念定、智者亦無入

與出於彼（安般念）定。

(w183) ‘‘Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmi

passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā

hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca

pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti,

tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

(w183)（答3）若如以上所說，學我令平靜身行出息，及學我令平靜身行

入息。正當如此（平靜了微細的身行）時，得起（出入息）風的想、得起出

息和入息、得起安般念、得起安般念定、智者亦得入與出於彼（安般念）定。

(w184)Yathā kathaṃ viya?

(w184.1) ‘‘Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā

pavattanti. Oḷārikānaṃ saddānaṃ nimittaṃ sugahitattā

sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde atha

pacchā sukhumakā saddā pavattanti. Sukhumakānaṃ saddānaṃ

nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi

sukhumake sadde atha pacchā

sukhuma-sadda-nimittārammaṇatāpi cittaṃ pavattati,

(w184.2)evameva paṭhamaṃ oḷārikā assāsapassāsā pavattanti.

Oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā

sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse

atha pacchā sukhumakā assāsapassāsā pavattanti.

Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā

sumanasikatattā sūpadhāritattā niruddhepi sukhumake

assāsapassāse atha pacchā

sukhuma-assāsapassāsa-nimittārammaṇatāpi cittaṃ na

vikkhepaṃ gacchati.

(w184.3) ‘‘Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti,

assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca


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pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti,

tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

(w184)（問4）正如什麼(譬喻而得了知)？

(w184.1)（答4）譬如，敲金屬（器）的時候，初起粗音；（聞音者）因

為善取、善作意、善省察粗音的相，就當粗音滅時，其後起細音(p277)。因為

善取、善作意、善省察細音的相，就當細音滅時，其後，心因細音的相為所

緣而轉起。

(w184.2)就像那樣，（比庫）初起粗的出入息；因為善取、善作意、善省

察粗出入息的相，就當粗出入息滅時，其後起細的出息入息。因為善取、善

作意、善省察細出入息的相，就當細出入息滅時，其後，心因細出入息的相

為所緣而不散亂行。

(w184.3)正是如此，得起（出入息）風的想、得起出入息、得起安般念、

得起安般念定，以及智者得入與出那（安般念）定。

(w185.1)Passambhayaṃ kāyasaṅkhāraṃ assāsapassāsā kāyo,

upaṭṭhānaṃ sati, anupassanā ñāṇaṃ, kāyo upaṭṭhānaṃ, no sati,

sati upaṭṭhānañceva sati ca, tāya satiyā tena ñāṇena taṃ kāyaṃ

anupassati. Tena vuccati kāye kāyānupassanā

satipaṭṭhānabhāvanā’’ti.

(w185.2) Ayaṃ tāvettha kāyānupassanāvasena vuttassa

paṭhamacatukkassa anupubbapadavaṇṇanā.

(w185.1)出入息而平靜身，是身；現起的是念；隨觀是智。身是現起而非念，

念是既是現起又是念。以那念那智而隨觀身。所以說：於身修習觀身念處」

(Ps.Ⅰ185-6)。

(w185.2)於此，這是暫先次第解釋（十六法的）第一四法，乃以（身受心

法的四念處中的）觀身（念處）。(以下還會再於四種四法中釋第一四法)

譯釋:1 w184.3乃是定學， w185.1乃是慧觀。於此所教授之修定而修觀，

類同於w168.1&168.2。而w185.1的經文，大同於w168.2。


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4 再釋第一四法身隨觀再釋第一四法(釋 215.31)

222. (w186)Yasmā panettha idameva catukkaṃ ādikammikassa

kammaṭṭhānavasena vuttaṃ. Itarāni pana tīṇi catukkāni ettha

pattajjhānassa vedanācittadhammānupassanāvasena vuttāni. Tasmā

idaṃ kammaṭṭhānaṃ bhāvetvā ānāpānacatutthajjhānapadaṭṭhānāya

vipassanāya saha paṭisambhidāhi arahattaṃ pāpuṇitukāmena

ādikammikena kulaputtena pubbe vuttanayeneva sīlaparisodhanādīni

sabbakiccāni katvā vuttappakārassa ācariyassa santike pañcasandhikaṃ

kammaṭṭhānaṃ uggahetabbaṃ.

Tatrime pañca sandhayo uggaho, paripucchā, upaṭṭhānaṃ, appanā,

lakkhaṇanti. Tattha uggaho nāma kammaṭṭhānassa uggaṇhanaṃ.

Paripucchā nāma kammaṭṭhānassa paripucchanā. Upaṭṭhānaṃ nāma

kammaṭṭhānassa upaṭṭhānaṃ. Appanā nāma kammaṭṭhānassa appanā.

Lakkhaṇaṃ nāma kammaṭṭhānassa lakkhaṇaṃ. ‘‘Evaṃlakkhaṇamidaṃ

kammaṭṭhāna’’nti kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hoti.

Evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggaṇhanto attanāpi na

kilamati, ācariyampi na viheseti. Tasmā thokaṃ uddisāpetvā bahukālaṃ

sajjhāyitvā evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggahetvā ācariyassa

santike vā aññatra vā pubbe vuttappakāre senāsane vasantena

upacchinnakhuddakapalibodhena katabhattakiccena bhattasammadaṃ

paṭivinodetvā sukhanisinnena ratanattayaguṇānussaraṇena cittaṃ

sampahaṃsetvā ācariyuggahato ekapadampi asammuyhantena idaṃ

ānāpānassatikammaṭṭhānaṃ manasi kātabbaṃ. Tatrāyaṃ

manasikāravidhi –

223.

Gaṇanā anubandhanā, phusanā ṭhapanā sallakkhaṇā;

Vivaṭṭanā pārisuddhi, tesañca paṭipassanāti.

Tattha gaṇanāti gaṇanāyeva. Anubandhanāti anuvahanā.

Phusanāti phuṭṭhaṭṭhānaṃ. Ṭhapanāti appanā. Sallakkhaṇāti

vipassanā. Vivaṭṭanāti maggo. Pārisuddhīti phalaṃ. Tesañca

paṭipassanāti paccavekkhaṇā.


31

Tattha iminā ādikammikena kulaputtena paṭhamaṃ gaṇanāya idaṃ

kammaṭṭhānaṃ manasi kātabbaṃ . Gaṇentena ca pañcannaṃ heṭṭhā na

ṭhapetabbaṃ. Dasannaṃ upari na netabbaṃ. Antarā khaṇḍaṃ na

dassetabbaṃ. Pañcannaṃ heṭṭhā ṭhapentassa hi sambādhe okāse

cittuppādo vipphandati sambādhe vaje sanniruddhagogaṇo viya.

Dasannampi upari nentassa gaṇananissitako cittuppādo hoti. Antarā

khaṇḍaṃ dassentassa ‘‘sikhāppattaṃ nu kho me kammaṭṭhānaṃ, no’’ti

cittaṃ vikampati. Tasmā ete dose vajjetvā gaṇetabbaṃ.

Gaṇentena ca paṭhamaṃ dandhagaṇanāya

dhaññamāpakagaṇanāya gaṇetabbaṃ. Dhaññamāpako hi nāḷiṃ

pūretvā ‘‘eka’’nti vatvā okirati. Puna pūrento kiñci kacavaraṃ disvā taṃ

chaḍḍento ‘‘ekaṃ eka’’nti vadati. Esa nayo dve dvetiādīsu. Evameva

imināpi assāsapassāsesu yo upaṭṭhāti, taṃ gahetvā ‘‘ekaṃ eka’’nti ādiṃ

katvā yāva ‘‘dasa dasā’’ti pavattamānaṃ pavattamānaṃ upalakkhetvāva

gaṇetabbaṃ. Tassa evaṃ gaṇayato nikkhamantā ca pavisantā ca

assāsapassāsā pākaṭā honti.

Athānena taṃ dandhagaṇanaṃ dhaññamāpakagaṇanaṃ pahāya

sīghagaṇanāya gopālakagaṇanāya gaṇetabbaṃ. Cheko hi gopālako

sakkharādayo ucchaṅgena gahetvā rajjudaṇḍahattho pātova vajaṃ

gantvā gāvo piṭṭhiyaṃ paharitvā palighatthambhamatthake nisinno

dvārappattaṃ dvārappattaṃyeva gāviṃ ekā dveti sakkharaṃ khipitvā

gaṇeti. Tiyāmarattiṃ sambādhe okāse dukkhaṃ vutthagogaṇo

nikkhamanto nikkhamanto aññamaññaṃ upanighaṃsanto vegena

vegena puñjapuñjo hutvā nikkhamati. So vegena vegena ‘‘tīṇi cattāri

pañca dasā’’ti gaṇetiyeva, evamimassāpi purimanayena gaṇayato

assāsapassāsā pākaṭā hutvā sīghaṃ sīghaṃ punappunaṃ sañcaranti.

Tatonena ‘‘punappunaṃ sañcarantī’’ti ñatvā anto ca bahi ca agahetvā

dvārappattaṃ dvārappattaṃyeva gahetvā ‘‘eko dve tīṇi cattāri pañca cha.

Eko dve tīṇi cattāri pañca cha satta…pe… aṭṭha, nava, dasā’’ti sīghaṃ

sīyaṃ gaṇetabbameva. Gaṇanapaṭibaddhe hi kammaṭṭhāne

gaṇanabaleneva cittaṃ ekaggaṃ hoti, arittupatthambhanavasena

caṇḍasote nāvāṭṭhapanamiva.

Tassevaṃ sīghaṃ sīghaṃ gaṇayato kammaṭṭhānaṃ nirantaraṃ

pavattaṃ viya hutvā upaṭṭhāti. Atha nirantaraṃ pavattatīti ñatvā anto ca

bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena

gaṇetabbaṃ. Anto pavisanavātena hi saddhiṃ cittaṃ pavesayato


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abbhantaraṃ vātabbhāhataṃ medapūritaṃ viya hoti. Bahi

nikkhamanavātena saddhiṃ cittaṃ nīharato bahiddhā puthuttārammaṇe

cittaṃ vikkhipati. Phuṭṭhaphuṭṭhokāse pana satiṃ ṭhapetvā

bhāventasseva bhāvanā sampajjati. Tena vuttaṃ ‘‘anto ca bahi ca vātaṃ

apariggahetvā purimanayeneva vegena vegena gaṇetabba’’nti.

Kīvaciraṃ panetaṃ gaṇetabbanti? Yāva vinā gaṇanāya

assāsapassāsārammaṇe sati santiṭṭhati. Bahivisaṭavitakkavicchedaṃ

katvā assāsapassāsārammaṇe satisaṇṭhāpanatthaṃyeva hi gaṇanāti.

（第一四法的修習）這（第一）四法是依初學者的（觀身念處的奢摩他）

業處說的，然而其他（第二第三第四）的三種四法是依（於第一四法）已得

禪那者的觀受、心、法（念處的毗鉢舍那業處）說的。是故欲以為四禪的足

處（近因）的安般（念業處）及毗鉢舍那（觀）與四無碍解共而得證阿羅漢

果的初學善男子，應依前（地遍的說明中）所說的方法而作遍淨戒律等的一

切所作，亦如（地遍的修習中）所說的親近阿闍梨，受持五節的（安般念）

業處。這便是五節：（1）受持，（2）遍問，（3）現起，（4）安止，（5）相。

此中（1）受持──是學習業處。（2）遍問──是遍問業處。（3）現起──現

起業處（之相）。（4）安止──

278 業處的安止。（5）相──業處的特相。如是當知是說應該省察業

處的相及業處的自性。

如是受持五節業處的人，自己不至於疲倦，亦不令阿闍梨惱亂。故應求

教少分，多時誦習，如是學得了五節業處之後，親近阿闍梨而住，或在如前

（地遍的修習）所說的其他（的適當）的住所而住，斷諸小障碍，食事既畢，

除去食後的懶睡（略事休息）安坐下來，憶念三寶的功德，令心喜悅，受持

阿闍梨的所教，一句也不會忘失，於此安般念業處而作意。

這是作意的規定：數，隨逐，觸，安住，觀察，還滅，遍淨，及彼等的

各別觀。此中（1）數──算（出入息）。（2）隨逐──為隨行。（3）觸──

為觸處。（4）安住──為安止。（5）觀察──為毗鉢舍那（觀）。（6）還滅

──為道。（7）遍淨──為果。彼等的各別觀──為觀察。

（1）（數）於此（作意的規定）中初學的善男子第一以數於此（安般念）

業處而作意。數（出入息）時不宜止於五以下，不取至十以上，中間亦不應

脫數。因為如止在五以下，則在迫窄的空間內未免心生苦惱，猶如彼押在迫

窄的牛舍之內的牛群相似。若超過十數以上，則心生起僅依止於數（僅取出

入息的數目作意）。若中間脫數，則發生「我是否已達業處的頂點」而紊亂

其心。所以應該避去這些過失而數（出入息）。數（出入息）時，最初應該

慢慢的數，如量谷之人的數相似。即量谷者充滿一筒（量谷的器具）便說「一」

而倒出，更在充滿時若見任何污物取而棄之，口中仍言「一、一」。對於「二、

二」等也是同樣。如是此（瑜伽）者於彼現起的出息入息中即取彼（息）而


33

作「一、一

」等，這樣觀察其所起（之息），數至於「十、十」。如是數出 279

與數入的（瑜伽）者，便得明瞭出息和入息；於是那時，他得放棄像量谷者

之數的慢慢地數，而取如牧牛者的數的快快地數。即熟練的牧牛者，取些小

石子放在衣角內，手拿繩與鞭，早晨前往牛舍，打了牛的背，坐在門欄的柱

頭上，對於從（牛舍的）門口出來每頭牛，都「一、二」的投以石子而數。

因為在三時的（初中後）一夜苦居於迫窄的空間內的牛群，（從牛舍）出來

時，互相擁擠，急速地一群一群的出來。他便「三、四、五」乃至「十」而

急速地數。如是此（瑜伽）者亦用以上（急速）的方法來數，他對出息入息

既得明瞭，便快快地數數而行。自此以後，他既了知（出入息的快快地）數

數而行，不執持（出入息於身體之）內與外，每等（出入息）到達其（出入

之）門而執持：「一、二、三、四、五」；「一、二、三、四、五、六」；

「一、二、三、四、五、六、七」乃至「八」「九」「十」的

快快地而數。以數連結於業處，由於數的力量，而心得以專注，譬如由於舵

的支持之力，而得停舟於激流之中。這樣快快而數的人，其業處如連續而不

間斷的現起。他既知「（業處）連續不間斷而起」，不取（身體的）內與外

之息，僅如前述的方法快快而數（其到達鼻孔之息）因為如果他的心與入息

共入內部，則（心於內部）將成為如被息所擊或如充滿脂肪相似；如果他的

心與出息共同出外，則心將散亂於外面的種種所緣。只於（息的）所觸之處

（即鼻孔）而置念修習者，而得（安般念業處的）修習成就。所以說：「不

取內與外之息，僅如前述的方法快快而數」。

280 然而需要好長的時間來數（出入息）呢？直至不數（出入息

）亦能（自然）住立其念於出息入息的所緣為止。因為數的目的只是斷絕散

亂於外面的尋（雜念）而住立其念於出息入息的所緣。如是既已以數而作意，

次當以「隨逐」而作意。

（2）（隨逐）隨逐即放棄了數以念隨行於不斷的出息入息，然亦不是隨

行於（出入息的）初中後的。即外出的息以臍為初，以心臟為中，以鼻端為

後；內入的息以鼻端為初，以心臟為中，以臍為後，若隨行於此等（出入息

的初中後），則彼（瑜伽者）的心散亂而至熱惱及動亂。即所謂6 3

：「以念

隨行於出息的初中後者，由於他的內心散亂，則身與心皆成熱惱、動亂而顫

動。以念隨行於入息的初中後者，由於散亂於外的心，而身與心皆成熱惱、

動亂而顫動」。是故以「隨逐」作意者，不應以（出入息的）初中後作意，

但以「觸」及「安住」而作意。

224. Evaṃ gaṇanāya manasi katvā anubandhanāya manasi

kātabbaṃ. Anubandhanā nāma gaṇanaṃ paṭisaṃharitvā satiyā

nirantaraṃ assāsapassāsānaṃ anugamanaṃ. Tañca kho na

ādimajjhapariyosānānugamanavasena. Bahinikkhamanavātassa hi nābhi

6 3

Pts.I,165.


34

ādi, hadayaṃ majjhaṃ, nāsikaggaṃ pariyosānaṃ. Abbhantaraṃ

pavisanavātassa nāsikaggaṃ ādi, hadayaṃ majjhaṃ nābhi pariyosānaṃ.

Tañcassa anugacchato vikkhepagataṃ cittaṃ sāraddhāya ceva hoti

iñjanāya ca. Yathāha –

‘‘Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ

vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca

phanditā ca. Passāsādimajjhapariyosānaṃ satiyā anugacchato

bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca

honti iñjitā ca phanditā cā’’ti (paṭi. ma. 1.157).

Tasmā anubandhanāya manasikarontena

ādimajjhapariyosānavasena na manasi kātabbaṃ. Apica kho

phusanāvasena ca ṭhapanāvasena ca manasi kātabbaṃ.

Gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ

manasikāro natthi. Phuṭṭhaphuṭṭhaṭṭhāneyeva pana gaṇento gaṇanāya

ca phusanāya ca manasi karoti. Tattheva gaṇanaṃ paṭisaṃharitvā te

satiyā anubandhanto, appanāvasena ca cittaṃ ṭhapento anubandhanāya

ca phusanāya ca ṭhapanāya ca manasi karotīti vuccati. Svāyamattho

aṭṭhakathāsu vuttapaṅguḷadovārikūpamāhi paṭisambhidāyaṃ

vuttakakacūpamāya ca veditabbo.

225. Tatrāyaṃ paṅguḷopamā – seyyathāpi paṅguḷo dolāya kīḷataṃ

mātāputtānaṃ dolaṃ khipitvā tattheva dolāthambhamūle nisinno

kamena āgacchantassa ca gacchantassa ca dolāphalakassa ubho koṭiyo

majjhañca passati, na ca ubhokoṭimajjhānaṃ dassanatthaṃ byāvaṭo hoti,

evamevāyaṃ bhikkhu sativasena upanibandhanathambhamūle ṭhatvā

assāsapassāsadolaṃ khipitvā tattheva nimitte satiyā nisīdanto kamena

āgacchantānañca gacchantānañca phuṭṭhaṭṭhāne assāsapassāsānaṃ

ādimajjhapariyosānaṃ satiyā anugacchanto tattha ca cittaṃ ṭhapento

passati, na ca tesaṃ dassanatthaṃ byāvaṭo hoti, ayaṃ paṅguḷopamā.

226. Ayaṃ pana dovārikūpamā – seyyathāpi dovāriko nagarassa

anto ca bahi ca purise ‘‘ko tvaṃ, kuto vā āgato, kuhiṃ vā gacchasi, kiṃ

vā te hatthe’’ti na vīmaṃsati. Na hi tassa te bhārā, dvārappattaṃ

dvārappattaṃyeva pana vīmaṃsati, evameva imassa bhikkhuno

antopaviṭṭhavātā ca bahinikkhantavātā ca na bhārā honti, dvārappattā

dvārappattāyeva bhārāti ayaṃ dovārikūpamā.


35

227.Kakacūpamā pana ādito paṭṭhāya evaṃ veditabbā.

Vuttañhetaṃ –

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Ajānato ca tayo dhamme, bhāvanā nupalabbhati.


Jānato ca tayo dhamme, bhāvanā upalabbhatī’’ti. (paṭi. ma.

1.159);

‘‘Kathaṃ ime tayo dhammā ekacittassa ārammaṇā na honti,

na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ

gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhi

gacchati? Seyyathāpi rukkho same bhūmibhāge nikkhitto,

tamenaṃ puriso kakacena chindeyya. Rukkhe

phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na

āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā

kakacadantā aviditā honti, padhānañca paññāyati, payogañca

sādheti, visesamadhigacchati.

‘‘Yathā rukkho same bhūmibhāge nikkhitto, evaṃ

upanibandhanānimittaṃ. Yathā kakacadantā, evaṃ assāsapassāsā.

Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati

upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na

āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati,

payogañca sādheti, visesamadhigacchati, evameva bhikkhu

nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na

āgate vā gate vā assāsapassāse manasi karoti, na ca āgatā vā gatā

vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca

sādheti, visesamadhigacchati.

‘‘Padhānanti katamaṃ padhānaṃ? Āraddhavīriyassa kāyopi

cittampi kammaniyaṃ hoti, idaṃ padhānaṃ. Katamo payogo?

Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasamanti, ayaṃ

payogo. Katamo viseso? Āraddhavīriyassa saṃyojanā pahīyanti,

anusayā byantī honti, ayaṃ viseso. Evaṃ ime tayo dhammā

ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā

honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati,

payogañca sādheti, visesamadhigacchati (paṭi. ma. 1.159).


36

‘‘Ānāpānassati yassa, paripuṇṇā subhāvitā;

Anupubbaṃ paricitā, yathā buddhena desitā;

So imaṃ lokaṃ pabhāseti, abbhā muttova candimā’’ti. (paṭi. ma.

1.160);

Ayaṃ kakacūpamā. Idha panassa āgatāgatavasena

amanasikāramattameva payojananti veditabbaṃ.

228. Idaṃ kammaṭṭhānaṃ manasikaroto kassaci na cireneva

nimittañca uppajjati, avasesajhānaṅgapaṭimaṇḍitā appanāsaṅkhātā

ṭhapanā ca sampajjati. Kassaci pana gaṇanāvaseneva manasikārakālato

pabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe

vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse

laṅghanākārappattaṃ viya hoti. Yathā sāraddhakāyassa mañce vā pīṭhe

vā nisīdato mañcapīṭhaṃ onamati, vikūjati, paccattharaṇaṃ valiṃ

gaṇhāti. Asāraddhakāyassa pana nisīdato neva mañcapīṭhaṃ onamati,

na vikūjati, na paccattharaṇaṃ valiṃ gaṇhāti, tūlapicupūritaṃ viya

mañcapīṭhaṃ hoti. Kasmā? Yasmā asāraddho kāyo lahuko hoti. Evameva

gaṇanāvasena manasikārakālato pabhuti anukkamato

oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi

cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti.

Tassa oḷārike assāsapassāse niruddhe

sukhumassāsapassāsanimittārammaṇaṃ cittaṃ pavattati. Tasmimpi

niruddhe aparāparaṃ tato sukhumataraṃ sukhumataraṃ

nimittārammaṇaṃ pavattatiyeva. Kathaṃ? Yathā puriso mahatiyā

lohasalākāya kaṃsathālaṃ ākoṭeyya, ekappahārena mahāsaddo

uppajjeyya, tassa oḷārikasaddārammaṇaṃ cittaṃ pavatteyya. Niruddhe

oḷārike sadde atha pacchā sukhumasaddanimittārammaṇaṃ, tasmimpi

niruddhe aparāparaṃ tato sukhumataraṃ sukhumataraṃ

saddanimittārammaṇaṃ pavattateva, evanti veditabbaṃ.

Vuttampicetaṃ – ‘‘seyyathāpi kaṃse ākoṭite’’ti (paṭi. ma. 1.171) vitthāro.

229. Yathā hi aññāni kammaṭṭhānāni uparūpari vibhūtāni honti, na

tathā idaṃ. Idaṃ pana uparūpari bhāventassa sukhumattaṃ gacchati,

upaṭṭhānampi na upagacchati, evaṃ anupaṭṭhahante pana tasmiṃ tena

bhikkhunā uṭṭhāyāsanā cammakhaṇḍaṃ papphoṭetvā na gantabbaṃ.

Kiṃ kātabbaṃ? ‘‘Ācariyaṃ pucchissāmī’’ti vā, ‘‘naṭṭhaṃ dāni me

kammaṭṭhāna’’nti vā na vuṭṭhātabbaṃ. Iriyāpathaṃ vikopetvā gacchato


37

hi kammaṭṭhānaṃ navanavameva hoti. Tasmā yathānisinneneva desato

āharitabbaṃ.

Tatrāyaṃ āharaṇūpāyo, tena hi bhikkhunā kammaṭṭhānassa

anupaṭṭhānabhāvaṃ ñatvā iti paṭisañcikkhitabbaṃ, ime assāsapassāsā

nāma kattha atthi, kattha natthi. Kassa vā atthi, kassa vā natthīti.

Athevaṃ paṭisañcikkhatā ime antomātukucchiyaṃ natthi, udake

nimuggānaṃ natthi, tathā asaññībhūtānaṃ, matānaṃ,

catutthajjhānasamāpannānaṃ, rūpārūpabhavasamaṅgīnaṃ,

nirodhasamāpannānanti ñatvā evaṃ attanāva attā paṭicodetabbo ‘‘nanu

tvaṃ, paṇḍita, neva mātukucchigato, na udake nimuggo, na asaññībhūto,

na mato, na catutthajjhānasamāpanno, na rūpārūpabhavasamaṅgī, na

nirodhasamāpanno. Atthiyeva te assāsapassāsā, mandapaññatāya pana

pariggahetuṃ na sakkosī’’ti. Athānena pakatiphuṭṭhavasena cittaṃ

ṭhapetvā manasikāro pavattetabbo. Ime hi dīghanāsikassa nāsāpuṭaṃ

ghaṭṭentā pavattanti. Rassanāsikassa uttaroṭṭhaṃ. Tasmānena imaṃ

nāma ṭhānaṃ ghaṭṭentīti nimittaṃ ṭhapetabbaṃ. Imameva hi

atthavasaṃ paṭicca vuttaṃ bhagavatā – ‘‘nāhaṃ, bhikkhave,

muṭṭhasatissa asampajānassa ānāpānassatibhāvanaṃ vadāmī’’ti (ma. ni.

3.149; saṃ. ni. 5.992).

230. Kiñcāpi hi yaṃkiñci kammaṭṭhānaṃ satassa sampajānasseva

sampajjati. Ito aññaṃ pana manasikarontassa pākaṭaṃ hoti. Idaṃ pana

ānāpānassatikammaṭṭhānaṃ garukaṃ garukabhāvanaṃ

buddhapaccekabuddhabuddhaputtānaṃ mahāpurisānaṃyeva

manasikārabhūmibhūtaṃ, na ceva ittaraṃ, na ca ittarasattasamāsevitaṃ.

Yathā yathā manasi karīyati, tathā tathā santañceva hoti sukhumañca.

Tasmā ettha balavatī sati ca paññā ca icchitabbā.

Yathā hi maṭṭhasāṭakassa tunnakaraṇakāle sūcipi sukhumā

icchitabbā. Sūcipāsavedhanampi tato sukhumataraṃ, evameva

maṭṭhasāṭakasadisassa imassa kammaṭṭhānassa bhāvanākāle

sūcipaṭibhāgā satipi, sūcipāsavedhanapaṭibhāgā taṃsampayuttā paññāpi

balavatī icchitabbā. Tāhi ca pana satipaññāhi samannāgatena bhikkhunā

na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā.

Yathā pana kassako kasiṃ kasitvā balībadde muñcitvā gocaramukhe

katvā chāyāya nisinno vissameyya, athassa te balībaddā vegena aṭaviṃ

paviseyyuṃ. Yo hoti cheko kassako, so puna te gahetvā yojetukāmo na


38

tesaṃ anupadaṃ gantvā aṭaviṃ āhiṇḍahi, atha kho rasmiñca patodañca

gahetvā ujukameva tesaṃ nipātanatitthaṃ gantvā nisīdati vā nipajjati vā,

atha te goṇe divasabhāgaṃ caritvā nipātanatitthaṃ otaritvā nhatvā ca

pivitvā ca paccuttaritvā ṭhite disvā rasmiyā bandhitvā patodena vijjhanto

ānetvā yojetvā puna kammaṃ karoti, evameva tena bhikkhunā na te

assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā. Satirasmiṃ

pana paññāpatodañca gahetvā pakatiphuṭṭhokāse cittaṃ ṭhapetvā

manasikāro pavattetabbo. Evañhissa manasikaroto na cirasseva te

upaṭṭhahanti nipātanatitthe viya goṇā. Tatonena satirasmiyā bandhitvā

tasmiṃyeva ṭhāne yojetvā paññāpatodena vijjhantena punappunaṃ

kammaṭṭhānaṃ anuyuñjitabbaṃ.

231. Tassevamanuyuñjato na cirasseva nimittaṃ upaṭṭhāti. Taṃ

panetaṃ na sabbesaṃ ekasadisaṃ hoti. Apica kho kassaci

sukhasamphassaṃ uppādayamāno tūlapicu viya kappāsapicu viya

vātadhārā viya ca upaṭṭhātīti ekacce āhu.

Ayaṃ pana aṭṭhakathāsu vinicchayo, idañhi kassaci tārakarūpaṃ

viya maṇiguḷikā viya muttāguḷikā viya ca, kassaci kharasamphassaṃ

hutvā kappāsaṭṭhi viya dārusārasūci viya ca, kassaci

dīghapāmaṅgasuttaṃ viya kusumadāmaṃ viya dhūmasikhā viya ca,

kassaci vitthataṃ makkaṭakasuttaṃ viya valāhakapaṭalaṃ viya

padumapupphaṃ viya rathacakkaṃ viya candamaṇḍalaṃ viya

sūriyamaṇḍalaṃ viya ca upaṭṭhāti. Tañca panetaṃ yathā sambahulesu

bhikkhūsu suttantaṃ sajjhāyitvā nisinnesu ekena bhikkhunā ‘‘tumhākaṃ

kīdisaṃ hutvā idaṃ suttaṃ upaṭṭhātī’’ti vutte eko ‘‘mayhaṃ mahatī

pabbateyyā nadī viya hutvā upaṭṭhātī’’ti āha. Aparo ‘‘mayhaṃ ekā

vanarāji viya’’. Añño ‘‘mayhaṃ eko sītacchāyo sākhāsampanno

phalabhārabharitarukkho viyā’’ti. Tesaṃ hi taṃ ekameva suttaṃ

saññānānatāya nānato upaṭṭhāti. Evaṃ ekameva kammaṭṭhānaṃ

saññānānatāya nānato upaṭṭhāti. Saññajañhi etaṃ saññānidānaṃ

saññāpabhavaṃ. Tasmā saññānānatāya nānato upaṭṭhātīti veditabbaṃ.

Ettha ca aññameva assāsārammaṇaṃ cittaṃ, aññaṃ

passāsārammaṇaṃ, aññaṃ nimittārammaṇaṃ. Yassa hi ime tayo

dhammā natthi, tassa kammaṭṭhānaṃ neva appanaṃ, na upacāraṃ

pāpuṇāti. Yassa pana ime tayo dhammā atthi, tasseva kammaṭṭhānaṃ

upacārañca appanañca pāpuṇāti. Vuttañhetaṃ –


39


Ajānato tayo dhamme, bhāvanā nupalabbhati.


Jānatova tayo dhamme, bhāvanā upalabbhatī’’ti. (pārā. aṭṭha.

2.165);

232. Evaṃ upaṭṭhite pana nimitte tena bhikkhunā ācariyassa

santikaṃ gantvā ārocetabbaṃ ‘‘mayhaṃ, bhante, evarūpaṃ nāma

upaṭṭhātī’’ti. Ācariyena pana etaṃ nimittanti vā na vā nimittanti na

vattabbaṃ. ‘‘Evaṃ hoti, āvuso’’ti vatvā punappunaṃ manasi karohīti

vattabbo. Nimittanti hi vutte vosānaṃ āpajjeyya. Na nimittanti vutte

nirāso visīdeyya. Tasmā tadubhayampi avatvā manasikāreyeva

niyojetabboti. Evaṃ tāva dīghabhāṇakā.

Majjhimabhāṇakā panāhu ‘‘nimittamidaṃ, āvuso, kammaṭṭhānaṃ

punappunaṃ manasi karohi sappurisāti vattabbo’’ti. Athānena

nimitteyeva cittaṃ ṭhapetabbaṃ . Evamassāyaṃ ito pabhuti

ṭhapanāvasena bhāvanā hoti. Vuttañhetaṃ porāṇehi –

‘‘Nimitte ṭhapayaṃ cittaṃ, nānākāraṃ vibhāvayaṃ;

Dhīro assāsapassāse, sakaṃ cittaṃ nibandhatī’’ti. (pārā. aṭṭha.

2.165);

Tassevaṃ nimittupaṭṭhānato pabhuti nīvaraṇāni vikkhambhitāneva

honti, kilesā sannisinnāva. Sati upaṭṭhitāyeva. Cittaṃ upacārasamādhinā

samāhitameva. Athānena taṃ nimittaṃ neva vaṇṇato manasi kātabbaṃ,

na lakkhaṇato paccavekkhitabbaṃ. Apica kho khattiyamahesiyā

cakkavattigabbho viya kassakena sāliyavagabbho viya ca āvāsādīni satta

asappāyāni vajjetvā tāneva satta sappāyāni sevantena sādhukaṃ

rakkhitabbaṃ. Atha naṃ evaṃ rakkhitvā punappunaṃ

manasikāravasena vuddhiṃ virūḷhiṃ gamayitvā dasavidhaṃ

appanākosallaṃ sampādetabbaṃ, vīriyasamatā yojetabbā. Tassevaṃ

ghaṭentassa pathavīkasiṇe vuttānukkameneva tasmiṃ nimitte

catukkapañcakajjhānāni nibbattanti.

233. Evaṃ nibbattacatukkapañcakajjhāno panettha bhikkhu

sallakkhaṇāvivaṭṭanāvasena kammaṭṭhānaṃ vaḍḍhetvā

pārisuddhiṃ pattukāmo tadeva jhānaṃ pañcahākārehi vasippattaṃ

paguṇaṃ katvā nāmarūpaṃ vavatthapetvā vipassanaṃ paṭṭhapeti.


40

Kathaṃ? So hi samāpattito vuṭṭhāya assāsapassāsānaṃ samudayo

karajakāyo ca cittañcāti passati. Yathā hi kammāragaggariyā

dhamamānāya bhastañca purisassa ca tajjaṃ vāyāmaṃ paṭicca vāto

sañcarati, evameva kāyañca cittañca paṭicca assāsapassāsāti. Tato

assāsapassāse ca kāyañca rūpanti cittañca taṃsampayuttadhamme ca

arūpanti vavatthapeti. Ayamettha saṅkhepo. Vitthārato pana

nāmarūpavavatthānaṃ parato āvibhavissati.

Evaṃ nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesati.

Pariyesanto ca naṃ disvā tīsupi addhāsu nāmarūpassa pavattiṃ ārabbha

kaṅkhaṃ vitarati. Vitiṇṇakaṅkho kalāpasammasanavasena tilakkhaṇaṃ

āropetvā udayabbayānupassanāya pubbabhāge uppanne obhāsādayo

dasa vipassanupakkilese pahāya upakkilesavimuttaṃ paṭipadāñāṇaṃ

maggoti vavatthapetvā udayaṃ pahāya bhaṅgānupassanaṃ patvā

nirantaraṃ bhaṅgānupassanena vayato upaṭṭhitesu sabbasaṅkhāresu

nibbindanto virajjanto vimuccanto yathākkamena cattāro ariyamagge

pāpuṇitvā arahattaphale patiṭṭhāya ekūnavīsatibhedassa

paccavekkhaṇāñāṇassa pariyantaṃ patto sadevakassa lokassa

aggadakkhiṇeyyo hoti.

Ettāvatā cassa gaṇanaṃ ādiṃ katvā vipassanāpariyosānā

ānāpānassatisamādhibhāvanā samattā hotīti ayaṃ sabbākārato

paṭhamacatukkavaṇṇanā.

234. Itaresu pana tīsu catukkesu yasmā visuṃ

kammaṭṭhānabhāvanānayo nāma natthi. Tasmā

anupadavaṇṇanānayeneva tesaṃ evaṃ attho veditabbo.

Pītipaṭisaṃvedīti pītiṃ paṭisaṃviditaṃ karonto pākaṭaṃ karonto

assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi pīti paṭisaṃviditā

hoti ārammaṇato ca asammohato ca.

Kathaṃ ārammaṇato pīti paṭisaṃviditā hoti? Sappītike dve jhāne

samāpajjati. Tassa samāpattikkhaṇe jhānapaṭilābhena ārammaṇato pīti

paṭisaṃviditā hoti, ārammaṇassa paṭisaṃviditattā. Kathaṃ

asammohato? Sappītike dve jhāne samāpajjitvā vuṭṭhāya

jhānasampayuttaṃ pītiṃ khayato vayato sammasati. Tassa

vipassanākkhaṇe lakkhaṇapaṭivedhena asammohato pīti paṭisaṃviditā

hoti. Vuttañhetaṃ paṭisambhidāyaṃ (paṭi. ma. 1.172) –


41

‘‘Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ

pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti

paṭisaṃviditā hoti. Dīghaṃ passāsavasena… rassaṃ

assāsavasena… rassaṃ passāsavasena… sabbakāyapaṭisaṃvedī

assāsapassāsavasena… passambhayaṃ kāyasaṅkhāraṃ

assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato

sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā

hoti. Āvajjato sā pīti paṭisaṃviditā hoti. Jānato passato

paccavekkhato cittaṃ adhiṭṭhahato saddhāya adhimuccato vīriyaṃ

paggaṇhato satiṃ upaṭṭhāpayato cittaṃ samādahato paññāya

pajānato abhiññeyyaṃ pariññeyyaṃ pahātabbaṃ bhāvetabbaṃ

sacchikātabbaṃ sacchikaroto sā pīti paṭisaṃviditā hoti. Evaṃ sā

pīti paṭisaṃviditā hotī’’ti.

Eteneva nayena avasesapadānipi atthato veditabbāni. Idampanettha

visesamattaṃ, tiṇṇaṃ jhānānaṃ vasena sukhapaṭisaṃveditā,

catunnampi vasena cittasaṅkhārapaṭisaṃveditā veditabbā.

Cittasaṅkhāroti vedanādayo dve khandhā. Sukhapaṭisaṃvedīpade

cettha vipassanābhūmidassanatthaṃ ‘‘sukhanti dve sukhāni kāyikañca

sukhaṃ cetasikañcā’’ti paṭisambhidāyaṃ (paṭi. ma. 1.173) vuttaṃ.

Passambhayaṃ cittasaṅkhāranti oḷārikaṃ oḷārikaṃ cittasaṅkhāraṃ

passambhento, nirodhentoti attho. So vitthārato kāyasaṅkhāre

vuttanayeneva veditabbo.

Apicettha pītipade pītisīsena vedanā vuttā. Sukhapade sarūpeneva

vedanā. Dvīsu cittasaṅkhārapadesu ‘‘saññā ca vedanā ca cetasikā ete

dhammā cittapaṭibaddhā cittasaṅkhārā’’ti (paṭi. ma. 1.174; ma. ni. 1.463)

vacanato saññāsampayuttā vedanāti evaṃ vedanānupassanānayena

idaṃ catukkaṃ bhāsitanti veditabbaṃ.

235. Tatiyacatukkepi catunnaṃ jhānānaṃ vasena

cittapaṭisaṃveditā veditabbā. Abhippamodayaṃ cittanti cittaṃ

modento pamodento hāsento pahāsento assasissāmi passasissāmīti

sikkhati. Tattha dvīhākārehi abhippamodo hoti samādhivasena ca

vipassanāvasena ca.

Kathaṃ samādhivasena? Sappītike dve jhāne samāpajjati. So

samāpattikkhaṇe sampayuttapītiyā cittaṃ āmodeti pamodeti. Kathaṃ

vipassanāvasena? Sappītike dve jhāne samāpajjitvā vuṭṭhāya


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jhānasampayuttapītiṃ khayato vayato sammasati. Evaṃ

vipassanākkhaṇe jhānasampayuttaṃ pītiṃ ārammaṇaṃ katvā cittaṃ

āmodeti pamodeti. Evaṃ paṭipanno ‘‘abhippamodayaṃ cittaṃ

assasissāmi passasissāmīti sikkhatī’’ti vuccati.

Samādahaṃ cittanti paṭhamajjhānādivasena ārammaṇe cittaṃ

samaṃ ādahanto samaṃ ṭhapento. Tāni vā pana jhānāni samāpajjitvā

vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sampassato

vipassanākkhaṇe lakkhaṇapaṭivedhena uppajjati khaṇikacittekaggatā.

Evaṃ uppannāya khaṇikacittekaggatāya vasenapi ārammaṇe cittaṃ

samaṃ ādahanto samaṃ ṭhapento ‘‘samādahaṃ cittaṃ assasissāmi

passasissāmīti sikkhatī’’ti vuccati.

Vimocayaṃ cittanti paṭhamajjhānena nīvaraṇehi cittaṃ mocento

vimocento, dutiyena vitakkavicārehi, tatiyena pītiyā, catutthena

sukhadukkhehi cittaṃ mocento vimocento. Tāni vā pana jhānāni

samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato

sammasati. So vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ

mocento, dukkhānupassanāya sukhasaññāto, anattānupassanāya

attasaññāto, nibbidānupassanāya nandito, virāgānupassanāya rāgato,

nirodhānupassanāya samudayato, paṭinissaggānupassanāya ādānato

cittaṃ mocento assasati ceva passasati ca. Tena vuccati ‘‘vimocayaṃ

cittaṃ assasissāmi passasissāmīti sikkhatī’’ti. Evaṃ

cittānupassanāvasena idaṃ catukkaṃ bhāsitanti veditabbaṃ.

236. Catutthacatukke pana aniccānupassīti ettha tāva aniccaṃ

veditabbaṃ. Aniccatā veditabbā. Aniccānupassanā veditabbā.

Aniccānupassī veditabbo.

Tattha aniccanti pañcakkhandhā. Kasmā?

Uppādavayaññathattabhāvā. Aniccatāti tesaṃyeva

uppādavayaññathattaṃ, hutvā abhāvo vā, nibbattānaṃ tenevākārena

aṭṭhatvā khaṇabhaṅgena bhedoti attho. Aniccānupassanāti tassā

aniccatāya vasena rūpādīsu aniccanti anupassanā. Aniccānupassīti

tāya anupassanāya samannāgato. Tasmā evaṃbhūto assasanto

passasanto ca idha ‘‘aniccānupassī assasissāmi passasissāmīti sikkhatī’’ti

veditabbo.


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Virāgānupassīti ettha pana dve virāgā khayavirāgo ca

accantavirāgo ca. Tattha khayavirāgoti saṅkhārānaṃ khaṇabhaṅgo.

Accantavirāgoti nibbānaṃ. Virāgānupassanāti

tadubhayadassanavasena pavattā vipassanā ca maggo ca. Tāya

duvidhāyapi anupassanāya samannāgato hutvā assasanto passasanto ca

‘‘virāgānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.

Nirodhānupassīpadepi eseva nayo.

Paṭinissaggānupassīti etthāpi dve paṭinissaggā

pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. Paṭinissaggoyeva

anupassanā paṭinissaggānupassanā. Vipassanāmaggānaṃ

etamadhivacanaṃ.

Vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese

pariccajati, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya

pakkhandatīti pariccāgapaṭinissaggo ceva

pakkhandanapaṭinissaggoti ca vuccati. Maggo samucchedavasena

saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, ārammaṇakaraṇena ca

nibbāne pakkhandatīti pariccāgapaṭinissaggo ceva

pakkhandanapaṭinissaggoti ca vuccati. Ubhayampi pana

purimapurimaññāṇānaṃ anuanupassanato anupassanāti vuccati. Tāya

duvidhāyapi paṭinissaggānupassanāya samannāgato hutvā assasanto

passasanto ca ‘‘paṭinissaggānupassī assasissāmi passasissāmīti

sikkhatī’’ti veditabbo.

Idaṃ catutthacatukkaṃ suddhavipassanāvaseneva vuttaṃ. Purimāni

pana tīṇi samathavipassanāvasena. Evaṃ catunnaṃ catukkānaṃ vasena

soḷasavatthukāya ānāpānassatiyā bhāvanā veditabbā.


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3 釋安般念的功德

Evaṃ soḷasavatthuvasena ca pana ayaṃ ānāpānassati mahapphalā

hoti mahānisaṃsā.

237. Tatrassa ‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi

bhāvito bahulīkato santo ceva paṇīto cā’’tiādivacanato

santabhāvādivasenāpi mahānisaṃsatā veditabbā,

vitakkupacchedasamatthatāyapi. Ayañhi

santapaṇītaasecanakasukhavihārattā samādhiantarāyakarānaṃ

vitakkānaṃ vasena ito cito ca cittassa vidhāvanaṃ vicchinditvā

ānāpānārammaṇābhimukhameva cittaṃ karoti. Teneva vuttaṃ

‘‘ānāpānassati bhāvetabbā vitakkupacchedāyā’’ti (a. ni. 9.1).

Vijjāvimuttipāripūriyā mūlabhāvenāpi cassā mahānisaṃsatā

veditabbā. Vuttañhetaṃ bhagavatā – ‘‘ānāpānassati, bhikkhave, bhāvitā

bahulīkatā cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā

bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā

bahulīkatā vijjāvimuttiṃ paripūrentī’’ti (ma. ni. 3.147).

Apica carimakānaṃ assāsapassāsānaṃ viditabhāvakaraṇatopissā

mahānisaṃsatā veditabbā. Vuttañhetaṃ bhagavatā – ‘‘evaṃ bhāvitāya

kho, rāhula, ānāpānassatiyā evaṃ bahulīkatāya yepi te carimakā

assāsapassāsā, tepi viditāva nirujjhanti, no aviditā’’ti (ma. ni. 2.121).

238. Tattha nirodhavasena tayo carimakā bhavacarimakā,

jhānacarimakā, cuticarimakāti. Bhavesu hi kāmabhave assāsapassāsā

pavattanti, rūpārūpabhavesu nappavattanti, tasmā te bhavacarimakā.

Jhānesu purime jhānattaye pavattanti, catutthe nappavattanti, tasmā te

jhānacarimakā. Ye pana cuticittassa purato soḷasamena cittena

saddhiṃ uppajjitvā cuticittena saha nirujjhanti, ime cuticarimakā nāma.

Ime idha ‘‘carimakā’’ti adhippetā.

Imaṃ kira kammaṭṭhānaṃ anuyuttassa bhikkhuno

ānāpānārammaṇassa suṭṭhu pariggahitattā cuticittassa purato

soḷasamassa cittassa uppādakkhaṇe uppādaṃ āvajjayato uppādopi


45

nesaṃ pākaṭo hoti. Ṭhitiṃ āvajjayato ṭhitipi nesaṃ pākaṭā hoti. Bhaṅgaṃ

āvajjayato ca bhaṅgo nesaṃ pākaṭo hoti.

Ito aññaṃ kammaṭṭhānaṃ bhāvetvā arahattaṃ pattassa bhikkhuno

hi āyuantaraṃ paricchinnaṃ vā hoti aparicchinnaṃ vā. Idaṃ pana

soḷasavatthukaṃ ānāpānassatiṃ bhāvetvā arahattaṃ pattassa

āyuantaraṃ paricchinnameva hoti. So ‘‘ettakaṃ dāni me āyusaṅkhārā

pavattissanti, na ito para’’nti ñatvā attano dhammatāya eva

sarīrapaṭijaggananivāsanapārupanādīni sabbakiccāni katvā akkhīni

nimīleti koṭapabbatavihāravāsītissatthero viya

mahākarañjiyavihāravāsīmahātissatthero viya devaputtamahāraṭṭhe

piṇḍapātikatissatthero viya cittalapabbatavihāravāsino dve bhātiyattherā

viya ca.

Tatridaṃ ekavatthuparidīpanaṃ. Dvebhātiyattherānaṃ kireko

puṇṇamuposathadivase pātimokkhaṃ osāretvā bhikkhusaṅghaparivuto

attano vasanaṭṭhānaṃ gantvā caṅkame ṭhito candālokaṃ oloketvā

attano āyusaṅkhāre upadhāretvā bhikkhusaṅghamāha – ‘‘tumhehi

kathaṃ parinibbāyantā bhikkhū diṭṭhapubbā’’ti. Tatra keci āhaṃsu

‘‘amhehi āsane nisinnakāva parinibbāyantā diṭṭhapubbā’’ti. Keci ‘‘amhehi

ākāse pallaṅkamābhujitvā nisinnakā’’ti. Thero āha – ‘‘ahaṃ dāni vo

caṅkamantameva parinibbāyamānaṃ dassessāmī’’ti tato caṅkame

lekhaṃ katvā ‘‘ahaṃ ito caṅkamakoṭito parakoṭiṃ gantvā nivattamāno

imaṃ lekhaṃ patvāva parinibbāyissāmī’’ti vatvā caṅkamaṃ oruyha

parabhāgaṃ gantvā nivattamāno ekena pādena lekhaṃ

akkantakkhaṇeyeva parinibbāyi.

Tasmā have appamatto, anuyuñjetha paṇḍito;

Evaṃ anekānisaṃsaṃ, ānāpānassatiṃ sadāti.

Idaṃ ānāpānassatiyaṃ vitthārakathāmukhaṃ.

Upasamānussatikathā

239. Ānāpānassatiyā anantaraṃ uddiṭṭhaṃ pana upasamānussatiṃ

bhāvetukāmena rahogatena paṭisallīnena – ‘‘yāvatā, bhikkhave, dhammā

saṅkhatā vā asaṅkhatā vā virāgo tesaṃ dhammānaṃ aggamakkhāyati,

yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto

vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbāna’’nti (a. ni. 4.34; itivu.


46

90) evaṃ sabbadukkhūpasamasaṅkhātassa nibbānassa guṇā

anussaritabbā.

Tattha yāvatāti yattakā. Dhammāti sabhāvā. Saṅkhatā vā

asaṅkhatā vāti saṅgamma samāgamma paccayehi katā vā akatā vā.

Virāgo tesaṃ dhammānaṃaggamakkhāyatīti tesaṃ

saṅkhatāsaṅkhatadhammānaṃ virāgo aggamakkhāyati seṭṭho uttamoti

vuccati. Tattha virāgoti na rāgābhāvamattameva, atha kho yadidaṃ

madanimmadano…pe… nibbānanti yo so madanimmadanotiādīni

nāmāni asaṅkhatadhammo labhati, so virāgoti paccetabbo. So hi yasmā

tamāgamma sabbepi mānamadapurisamadādayo madā nimmadā amadā

honti vinassanti, tasmā madanimmadanoti vuccati. Yasmā ca

tamāgamma sabbāpi kāmapipāsā vinayaṃ abbhatthaṃ yāti, tasmā

pipāsavinayoti vuccati. Yasmā pana tamāgamma pañcakāmaguṇālayā

samugghātaṃ gacchanti, tasmā ālayasamugghātoti vuccati. Yasmā ca

tamāgamma tebhūmakaṃ vaṭṭaṃ upacchijjati, tasmā vaṭṭupacchedoti

vuccati. Yasmā pana tamāgamma sabbaso taṇhā khayaṃ gacchati

virajjati nirujjhati ca, tasmā taṇhakkhayo virāgo nirodhoti vuccati.

Yasmā panesa catasso yoniyo pañca gatiyo satta viññāṇaṭṭhitiyo nava ca

sattāvāse aparāparabhāvāya vinanato ābandhanato saṃsibbanato

vānanti laddhavohārāya taṇhāya nikkhanto nissaṭo visaṃyutto, tasmā

nibbānanti vuccatīti.

Evametesaṃ madanimmadanatādīnaṃ guṇānaṃ vasena

nibbānasaṅkhāto upasamo anussaritabbo. Ye vā panaññepi bhagavatā –

‘‘asaṅkhatañca vo, bhikkhave, desessāmi… saccañca… pārañca…

sududdasañca… ajarañca… dhuvañca… nippapañcañca… amatañca…

sivañca… khemañca… abbhutañca… anītikañca… abyābajjhañca…

visuddhiñca… dīpañca… tāṇañca … leṇañca vo, bhikkhave,

desessāmī’’tiādīsu (saṃ. ni. 4.366) suttesu upasamaguṇā vuttā, tesampi

vasena anussaritabboyeva.

Tassevaṃ madanimmadanatādiguṇavasena upasamaṃ anussarato

neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa… na

mohapariyuṭṭhitaṃ cittaṃ hoti. Ujugatamevassa tasmiṃ samaye cittaṃ

hoti upasamaṃ ārabbhāti buddhānussatiādīsu vuttanayeneva

vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti.

Upasamaguṇānaṃ pana gambhīratāya

nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā


47

upacārappattameva jhānaṃ hoti .

Tadetamupasamaguṇānussaraṇavasena upasamānussaticceva

saṅkhyaṃ gacchati.

Cha anussatiyo viya ca ayampi ariyasāvakasseva ijjhati, evaṃ

santepi upasamagarukena puthujjanenāpi manasi kātabbā. Sutavasenāpi

hi upasame cittaṃ pasīdati. Imañca pana upasamānussatiṃ anuyutto

bhikkhu sukhaṃ supati, sukhaṃ paṭibujjhati, santindriyo hoti

santamānaso hirottappasamannāgato pāsādiko paṇītādhimuttiko

sabrahmacārīnaṃ garu ca bhāvanīyo ca. Uttari appaṭivijjhanto pana

sugatiparāyano hoti.

Tasmā have appamatto, bhāvayetha vicakkhaṇo;

Evaṃ anekānisaṃsaṃ, ariye upasame satinti.

Idaṃ upasamānussatiyaṃ vitthārakathāmukhaṃ.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Anussatikammaṭṭhānaniddeso nāma

Aṭṭhamo paricchedo.

10. Ānāpānasaṃyuttaṃ

1. Ekadhammavaggo

S54:1(mahaphala)

1. Ekadhammasuttaṃ

977. Sāvatthinidānaṃ . Tatra kho…pe… etadavoca – ‘‘ekadhammo,

bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṃso. Katamo

ekadhammo? Ānāpānassati [ānāpānasati (sī. pī.)]. Kathaṃ bhāvitā ca,

bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?


48

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā


parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova [sato (bahūsu)

tatiyapārājikepi] passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,

dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto

‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti

pajānāti; ‘sabbakāyappaṭisaṃvedī assasissāmī’ti sikkhati,

‘sabbakāyappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ

kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ

passasissāmī’ti sikkhati; ‘pītippaṭisaṃvedī assasissāmī’ti sikkhati,

‘pītippaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī assasissāmī’ti

sikkhati, ‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati;

‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṃvedī

passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati,

‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati; ‘cittappaṭisaṃvedī

assasissāmī’ti sikkhati, ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati;

‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati, ‘abhippamodayaṃ cittaṃ

passasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati ,

‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti

sikkhati, ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati; ‘aniccānupassī

assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī

assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī

assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati;

‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī

passasissāmī’ti sikkhati. Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ

bahulīkatā mahapphalā hoti mahānisaṃsā’’ti. Paṭhamaṃ.

S54:9(比庫自殺 santi)

9. Vesālīsuttaṃ

985. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati

mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā bhikkhūnaṃ

anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati,

asubhabhāvanāya vaṇṇaṃ bhāsati.


49

Atha kho bhagavā bhikkhū āmantesi – ‘‘icchāmahaṃ, bhikkhave,

aḍḍhamāsaṃ paṭisallīyituṃ. Nāmhi kenaci upasaṅkamitabbo, aññatra ekena

piṇḍapātanīhārakenā’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā

nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena

piṇḍapātanīhārakena.

Atha kho te bhikkhū – ‘‘bhagavā anekapariyāyena asubhakathaṃ katheti,

asubhāya vaṇṇaṃ bhāsati , asubhabhāvanāya vaṇṇaṃ bhāsatī’’ti

anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti. Te iminā

kāyena aṭṭīyamānā [aṭṭiyamānā (sī. syā. kaṃ. pī. ka.)] harāyamānā

jigucchamānā satthahārakaṃ pariyesanti. Dasapi bhikkhū ekāhena satthaṃ

āharanti, vīsampi…pe… tiṃsampi bhikkhū ekāhena satthaṃ āharanti.

Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito

āyasmantaṃ ānandaṃ āmantesi – ‘‘kiṃ nu kho, ānanda, tanubhūto viya

bhikkhusaṅgho’’ti? ‘‘Tathā hi pana, bhante, ‘bhagavā bhikkhūnaṃ

anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati ,

asubhabhāvanāya vaṇṇaṃ bhāsatī’ti anekākāravokāraṃ

asubhabhāvanānuyogamanuyuttā viharanti. Te iminā kāyena aṭṭīyamānā

harāyamānā jigucchamānā satthahārakaṃ pariyesanti. Dasapi bhikkhū

ekāhena satthaṃ āharanti, vīsampi bhikkhū… tiṃsampi bhikkhū ekāhena

satthaṃ āharanti. Sādhu, bhante, bhagavā aññaṃ pariyāyaṃ ācikkhatu

yathāyaṃ bhikkhusaṅgho aññāya saṇṭhaheyyā’’ti.

‘‘Tenahānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe

upaṭṭhānasālāyaṃ sannipātehī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando

bhagavato paṭissutvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe

upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā

bhagavantaṃ etadavoca – ‘‘sannipatito [sannipātito (sī.)], bhante,

bhikkhusaṅgho. Yassa dāni, bhante, bhagavā kālaṃ maññatī’’ti.

Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā

paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

《清論》下引

‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo

ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake

akusale dhamme ṭhānaso antaradhāpeti vūpasameti’’.


50

‘‘Seyyathāpi , bhikkhave, gimhānaṃ pacchime māse ūhataṃ rajojallaṃ,

tamenaṃ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti; evameva kho,

bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca

asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme

ṭhānaso antaradhāpeti vūpasameti. Kathaṃ bhāvito ca, bhikkhave,

ānāpānassatisamādhi kathaṃ bahulīkato santo ceva paṇīto ca asecanako ca

sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso

antaradhāpeti vūpasameti?

[九] 第九毘舍離 1

一如是我聞。一時，世尊住毘舍離大林重閣講堂。

二其時，世尊為諸比庫，以種種方便說示不淨論，讚歎不淨[觀]，並讚歎對不淨

[觀]之修習。

第十入出息相應一七五

相應部經典六一七六

三時，世尊告諸比庫曰：

「諸比庫!我欲行半月之宴默，除持膳食者一人之外，任何人希勿至吾處。」

「唯唯!大德!」

彼諸比庫應諾世尊，除持送膳食者一人之外，任何人未至世尊住處。

四時，彼諸比庫!以「世尊以種種方便說不淨論，讚歎不淨[觀]，讚歎不淨[

321 觀]之修習。」，乃以行種種相差別不淨之修習而住。彼等以此身為羞、為慚、愧恥，

求執刀者，一日十比庫執刀，一日二十比庫執刀，一日三十比庫執刀，以自害。

五時，世尊過半月後，由宴默起，對具壽阿難曰：

「阿難!云何諸比庫眾已減少耶?」

六「大德!世尊為諸比庫，以種種方便說不淨論，讚歎不淨[觀]，讚歎不淨[觀]

之修習。大德!彼諸比庫以：「世尊以種種方便說不淨論，讚歎不淨[觀]，讚歎不

淨[觀]之修習。」對種種相差別不淨之修習奉行而住。彼等以此身為羞、為慚、

愧恥，求執刀者，一日十比庫……二十比庫……三十比庫執刀自害。大德世尊!願

對其他之方便說示，以使比庫眾留住令開悟。」

七「阿難!然則，將住於毘舍離城附近之一切比庫，集會齊聚於講堂。」

「唯唯!大德!」

具壽阿難應諾世尊，將住於毘舍離城附近之一切比庫，集會於講堂後，來至世

尊之處，至已，白世尊曰:

「大德!比庫大眾已集會矣。」

八時，世尊往至講堂。至已，就所設座。就座之世尊對諸比庫曰：

九「諸比庫!於此入出息念定，修習、多修者，則寂靜、殊妙、無染、樂住，而惡、

不善法生，隨忽消滅。


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一 O 諸比庫!譬如夏季之最後月起塵介，忽有大之非時雲將此消滅。諸比庫!如

322 是，於入出息念定，修習、多修者，則寂靜、殊妙、無染、樂住，而惡、不善法生，

隨忽消滅。

一一諸比庫!對入出息念定，云何修習、云何多修者，則為寂靜、殊妙、無染、

樂住，而想、不善法之生，隨忽消滅耶?

一二~一八諸比庫!於此有比庫，往阿蘭若，往樹下，往空屋……乃至廣說……

第十入出息相應一七七

相應部經典六一七八

學「我觀定棄出息。」

一九諸比庫!於入出息念定，如是修習、如是多修者，則寂靜、殊妙、無染、樂

住，而惡、不善法生，隨忽消滅。」

‘‘Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā


parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati…pe…

‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī

passasissāmī’ti sikkhati. Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi

evaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro

uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti

vūpasametī’’ti. Navamaṃ.

S54:13(paripūrenti:16 事四念七覺)

3. Paṭhamaānandasuttaṃ

989. Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā

tenupasaṅkami ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘atthi nu

kho, bhante , ekadhammo [eko dhammo (sī.)] bhāvito bahulīkato cattāro

dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme

paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī’’ti?


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‘‘Atthi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro dhamme

paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta

dhammā bhāvitā bahulīkatā dve dhamme paripūrentī’’ti.

‘‘Katamo pana, bhante, ekadhammo [eko dhammo (sī.)] bhāvito

bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā

satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme

paripūrentī’’ti? ‘‘Ānāpānassatisamādhi kho, ānanda, ekadhammo bhāvito

bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā

bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā

vijjāvimuttiṃ paripūrenti’’.

‘‘Kathaṃ bhāvito, ānanda, ānāpānassatisamādhi kathaṃ bahulīkato

cattāro satipaṭṭhāne paripūreti? Idhānanda, bhikkhu araññagato vā

rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ

paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova

passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā

passasanto ‘dīghaṃ passasāmī’ti pajānāti…pe… ‘paṭinissaggānupassī

assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati’’. ‘‘Yasmiṃ

samaye, ānanda, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,

dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā…pe…

‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ

kāyasaṅkhāraṃ passasissāmī’ti sikkhati – kāye kāyānupassī, ānanda, bhikkhu

tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke

abhijjhādomanassaṃ. Taṃ kissa hetu? Kāyaññatarāhaṃ, ānanda, etaṃ vadāmi,

yadidaṃ – assāsapassāsaṃ . Tasmātihānanda, kāye kāyānupassī bhikkhu

tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke

abhijjhādomanassaṃ’’.

‘‘Yasmiṃ samaye, ānanda, bhikkhu ‘pītippaṭisaṃvedī assasissāmī’ti

sikkhati …pe… sukhappaṭisaṃvedī…pe… cittasaṅkhārappaṭisaṃvedī…pe…

‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ

cittasaṅkhāraṃ passasissāmī’ti sikkhati – vedanāsu vedanānupassī, ānanda,

bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke

abhijjhādomanassaṃ. Taṃ kissa hetu? Vedanāññatarāhaṃ, ānanda, etaṃ

vadāmi, yadidaṃ – assāsapassāsānaṃ sādhukaṃ manasikāraṃ.

Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharati

ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.


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‘‘Yasmiṃ samaye, ānanda, bhikkhu ‘cittappaṭisaṃvedī assasissāmī’ti

sikkhati, ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati; abhippamodayaṃ

cittaṃ…pe… samādahaṃ cittaṃ…pe… ‘vimocayaṃ cittaṃ assasissāmī’ti

sikkhati, ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati – citte cittānupassī, ānanda,

bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke

abhijjhādomanassaṃ. Taṃ kissa hetu? Nāhaṃ, ānanda, muṭṭhassatissa

asampajānassa ānāpānassatisamādhibhāvanaṃ vadāmi. Tasmātihānanda,

citte cittānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā,

vineyya loke abhijjhādomanassaṃ.

‘‘Yasmiṃ samaye, ānanda, bhikkhu aniccānupassī…pe…

virāgānupassī…pe… nirodhānupassī…pe… ‘paṭinissaggānupassī assasissāmī’ti

sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati – dhammesu

dhammānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno

satimā, vineyya loke abhijjhādomanassaṃ. So yaṃ taṃ hoti

abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā

hoti. Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye

viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

‘‘Evaṃ bhāvito kho, ānanda, ānāpānassatisamādhi evaṃ bahulīkato

cattāro satipaṭṭhāne paripūreti.

‘‘Kathaṃ bhāvitā cānanda, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta

bojjhaṅge paripūrenti? Yasmiṃ samaye, ānanda, bhikkhu kāye kāyānupassī

viharati – upaṭṭhitāssa [upaṭṭhitassati (pī. ka.)] tasmiṃ samaye bhikkhuno

[tasmiṃ samaye ānanda bhikkhuno (pī. ka.), tasmiṃ samaye (ma. ni. 3.149)]

sati hoti asammuṭṭhā. Yasmiṃ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti

asammuṭṭhā – satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ

samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

‘‘So tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati

parivīmaṃsamāpajjati. Yasmiṃ samaye, ānanda, bhikkhu tathā sato viharanto

taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati –

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ

gacchati.


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‘‘Tassa taṃ dhammaṃ paññāya pavicinato pavicarato

parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye,

ānanda, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicarato

parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ – vīriyasambojjhaṅgo

tasmiṃ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṃ tasmiṃ samaye

bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno

bhāvanāpāripūriṃ gacchati.

‘‘Āraddhavīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, ānanda,

bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā – pītisambojjhaṅgo tasmiṃ

samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu

bhāveti, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ

gacchati.

‘‘Pītimanassa kāyopi passambhati, cittampi passambhati. Yasmiṃ samaye,

ānanda, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati –

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ

gacchati.

‘‘Passaddhakāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, ānanda,

bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati –

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

‘‘So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye,

ānanda, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti –

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti ,

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

‘‘Yasmiṃ samaye, ānanda, bhikkhu vedanāsu…pe… citte…pe… dhammesu

dhammānupassī viharati – upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti

asammuṭṭhā. Yasmiṃ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti

asammuṭṭhā – satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ


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samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (Yathā paṭhamaṃ

satipaṭṭhānaṃ, evaṃ vitthāretabbaṃ).

‘‘So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye,

ānanda, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti –

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

Evaṃ bhāvitā kho, ānanda, cattāro satipaṭṭhānā evaṃ bahulīkatā satta

bojjhaṅge paripūrenti.

‘‘Kathaṃ bhāvitā, ānanda, satta bojjhaṅgā kathaṃ bahulīkatā

vijjāvimuttiṃ paripūrenti? Idhānanda, bhikkhu satisambojjhaṅgaṃ bhāveti

vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ,

dhammavicayasambojjhaṅgaṃ bhāveti …pe… upekkhāsambojjhaṅgaṃ bhāveti

vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ

bhāvitā kho, ānanda, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ

paripūrentī’’ti. Tatiyaṃ.

D22 安般念（呼吸念；入出息念）

D22. Mahāsatipaṭṭhānasuttaṃ

《長部 22．大念處經》

374. ‘‘Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā


parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati.

諸比庫，比庫如何安住於觀身為身呢？

在此，諸比庫，比庫前往森林、樹下或空地，盤腿而坐，保持身體正直，安

立正念在自己面前（的呼吸）。他正念地吸氣，正念地呼氣。


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(1.1)Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,

(1.2)dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti.

(2.1)Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,

(2.2)rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.

(3.1)‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati ,

(3.2)‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati.

(4.1)‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati,

(4.2)‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati…….

(1.1)吸氣長的時候，他了知：『我吸氣長。』

(1.2)呼氣長的時候，他了知：『我呼氣長。』

(2.1)吸氣短的時候，他了知：『我吸氣短。』

(2.2)呼氣短的時候，他了知：『我呼氣短。』


(3.2)他如此訓練：『我應當覺知（氣息的）全身而呼氣。』

(4.1)他如此訓練：『我應當平靜（氣息的）身行而吸氣。』

(4.2)他如此訓練：『我應當平靜（氣息的）身行而呼氣。』……

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī

viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati.

如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照

內在與外在的身為身。

Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā

kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati.

他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生

起與壞滅現象。


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‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya

paṭissatimattāya.

或者他建立起『有身』的正念只為了更高的智慧與正念。

Anissito ca viharati, na ca kiñci loke upādiyati.

他獨立地安住，不執著世間的任何事物。

Evampi kho [evampi (sī. syā. pī.)], bhikkhave, bhikkhu kāye kāyānupassī

viharati. (主要參用 CSCD)

諸比庫，這就是比庫安住於觀身為身的方法。(引自《正念之道》)

Visuddhimaggo 清淨道論

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