4👑☸EA 17.1 安般 (16APS)

breath meditation remembering

|| MN 62

	(derived from J. Pierquet trans.)
聞如是：	thus have i heard.

一時，佛在舍衛國祇樹給孤獨園。	At one time the Buddha was in Śrāvastī, at the Jeta Grove, at Anāthapiṇḍada’s park.

爾時，世尊到時，著衣持鉢，將羅雲入舍衛城分衛。爾時，世尊右旋顧謂羅雲：「汝今當觀色為無常。」	At that time, the Bhagavān put on his robe, picked up his bowl, and departed with Rāhula to enter the city walls of Śrāvastī. Then the Bhagavān turned to his right and said to Rāhula, “You should now contemplate the impermanence of form.”

羅雲對曰：「如是，世尊！色為無常。」	Facing him, Rāhula replied, “Thusly, Bhagavān, form is impermanent.”

世尊告曰：「羅雲！痛、想、行、識皆悉無常。」	The Bhagavān told Rāhula, “Sensation, conception, synthesis, and discrimination are all impermanent.”

羅雲對曰：「如是，世尊！痛、想、行、識皆為無常。」	Facing him, Rāhula replied, “Thusly, Bhagavān, sensation, conception, synthesis, and discrimination are all impermanent.”

是時，尊者羅雲復作是念：「此有何因緣，今方向城分衛，又在道路，何故世尊而面告誨我？今宜當還歸所在，不應入城乞食。」	At this time, Venerable Rāhula thought, “For what reasons, today, on the path to the city walls, has the Bhagavān faced me and admonished me in this manner? I will return now, as I ought not enter the city walls of Śrāvastī to beg for food.”

爾時，尊者羅雲即中道還到祇桓精舍，持衣鉢，詣一樹下，正身正意，結跏趺坐，專精一心，念色無常，念痛、想、行、識無常。	Then Venerable Rāhula promptly returned along the road to the Jeta Grove Monastery. Arriving there with his robe and bowl, he stopped below a tree. Correcting his body and correcting his intention, he sat cross-legged, focusing his energy single-mindedly. He was mindful of the impermanence of form, and mindful of the impermanence of sensation, conception, synthesis, and discrimination.

爾時，世尊於舍衛城乞食已，食後在祇桓精舍而自經行，漸漸至羅雲所。到已，告羅雲曰：「汝當修行安般之法，修行此法，所有愁憂之想皆當除盡。汝今復當修行惡露不淨想，所有貪欲盡當除滅。汝今，羅雲！當修行慈心，已行慈心，所有瞋恚皆當除盡。汝今，羅雲！當行悲心，已行悲心，所有害心悉當除盡。汝今，羅雲！當行喜心，已行喜心，所有嫉心皆當除盡。汝今，羅雲！當行護心，已行護心，所有憍慢悉當除盡。」	At this time, the Bhagavān had finished begging for food within the city walls of Śrāvastī. After eating, he returned to the Jeta Grove Monastery and walked about, eventually arriving at the place where Rāhula was. There he addressed Rāhula, saying, “You should cultivate the method of Ānāpānasmṛti. Cultivating this method, every notion of worry and sorrow that you have will come to an end. You are still cultivating incorrectly with impurity, and your desires have not yet ended. Rāhula, you should now cultivate a mind of kindness, and all anger will come to an end. Rāhula, you should now cultivate a mind of compassion, and all cruelty will come to an end. Rāhula, you should now cultivate a mind of contentment, and all jealousy will come to an end. Rāhula, you should now cultivate a mind of equality, and all pride will come to an end.”

爾時，世尊向羅雲便說此偈：	At this time, the Bhagavān faced Rāhula and spoke a gāthā:

「莫數起著想，	Not arousing attachment to appearances,
恒當自順法；	And always in accordance with the Dharma:
如此智之士，	The one who is wise in a way such as this,
名稱則流布。	Has a name that is renowned everywhere.
與人執炬明，	By holding aloft the torch of wisdom,
壞於大闇冥；	The great darkness of ignorance breaks apart.
天龍戴奉敬，	The devas and nāgas pay their respects,
敬奉師長尊。」	Giving praise to the venerable master.


是時，羅雲比丘復以此偈報世尊曰：	At this time, the bhikṣu Rāhula replied to the Bhagavān with a gāthā:

「我不起著想，	I will not arouse attachment to appearances,
恒復順於法；	And will always be in accord with the Dharma.
如此智之士，	One who is wise in a way such as this,
則能奉師長。」	Is still capable of honoring the master.


爾時，世尊作是教勅已，便捨而去，還詣靜室。	At this time, after the Bhagavān had given this teaching, he left and returned to his abode of stillness.

是時，尊者羅雲復作是念：「今云何修行安般，除去愁憂，無有諸想？」是時，羅雲即從坐起，便往世尊所。到已，頭面禮足，在一面坐。須臾退坐，白世尊曰：「云何修行安般，除去愁憂，無有諸想，獲大果報，得甘露味？」	Then Venerable Rāhula thought, “How can one practice Ānāpānasmṛti to eliminate every notion of worry and sorrow?” At this time, Rāhula promptly left his seat and arose, to go to the place where the Bhagavān was. When he had arrived, he bowed his head at the feet of the Bhagavān, and then sat to one side. After sitting, in a moment of purity, he addressed the Bhagavān, saying: “How can one practice Ānāpānasmṛti, to eliminate every notion of worry and sorrow? How can one obtain the great fruit, and taste the sweet nectar?”

世尊告曰：「善哉！善哉！羅雲！汝乃能於如來前而師子吼，問如此義：『云何修行安般，除去愁憂，無有諸想，獲大果報，得甘露味？』汝今，羅雲！諦聽！諦聽！善思念之。吾當為汝具分別說。」	The Bhagavān addressed Rāhula, saying: “Excellent, excellent, Rāhula! You are thus able to ‘roar the lion’s roar’ before the Tathāgata by asking, ‘How can one cultivate the practice of Ānāpānasmṛti, to eliminate every notion of worry and sorrow? How can one obtain the great fruit, and taste the sweet nectar of immortality?’ Now Rāhula, listen carefully. Listen carefully and consider well, because I will explain it to you.”

對曰：「如是，世尊！」爾時，尊者羅雲從世尊受教。	Facing him, Venerable Rāhula replied, “Thusly, Bhagavān,” and waited for the Bhagavān’s instruction.

(ana pana sati, fewer steps and different than 16APS)



世尊告曰：	"The Bhagavān told him,
「於是，羅雲！	“Rāhula,
若有比丘樂於閑靜無人之處，便正身正意，結跏趺坐，無他異念，繫意鼻頭，	suppose there is a bhikṣu who is happy being alone in quietude. In a secluded place, he corrects his body, corrects his intention, and sits cross-legged. Without any other thoughts, he fastens his mind on the tip of his nose.
1a) 出息長知息長，	[1a] When there is a long breath out, he is also aware of the long breath.
1b) 入息長亦知息長；	[1b] When there is a long breath in, he is also aware of the long breath.
2a) 出息短亦知息短，	[2a] When there is a short breath out, he is also aware of the short breath.
2b) 入息短亦知息短；	[2b] When there is a short breath in, he is also aware of the short breath.
3a) 出息冷亦知息冷，	[3a] When there is a cold breath out, he is also aware of the cold breath.
3b) 入息冷亦知息冷；	[3b] When there is a cold breath in, he is also aware of the cold breath.
4a) 出息暖亦知息暖，	[4a] When there is a warm breath out, he is also aware of the warm breath.
4b) 入息暖亦知息暖。	[4b] When there is a warm breath in, he is also aware of the warm breath.
5a) 盡觀身體入息、出息，	[5a] (he) contemplates on the in-breath and out-breath as they pervade the entire body,
5b) 皆悉知之。	[5b] aware of them all.
6a) 有時有息亦復知有，	[6a] When there is breathing, he also is aware of its presence.
6b) 又時無息亦復知無。	[6b] When there is no breathing, he is also aware of its absence.
7a) 若息從心出亦復知從心出。	[7a] If there is an out-breath conditioned by the mind, he is aware that the out-breath was conditioned by the mind.
7b) 若息從心入亦復知從心入。	[7b] If there is an in-breath conditioned by the mind, he is aware that the in-breath was conditioned by the mind.
如是，羅雲，能修行安般者，則無愁憂惱亂之想，	Thusly, Rāhula, one is able to cultivate the practice of Ānāpānasmṛti, to eliminate every notion of worry and sorrow,
獲大果報，得甘露味。」	obtain the great fruit, and taste the sweet nectar of immortality.” "





爾時，世尊具足與羅雲說微妙法已，羅雲即從坐起，禮佛足，遶三匝而去。往詣安陀園，在一樹下，正身正意，結跏趺坐，無他餘念，繫心鼻頭，出息長亦知息長，入息長亦知息長；出息短亦知息短，入息短亦知息短；出息冷亦知息冷，入息冷亦知息冷；出息暖亦知息暖，入息暖亦知息暖。盡觀身體入息、出息，皆悉知之。有時有息亦復知有，有時無息亦復知無。若息從心出亦復知從心出。若息從心入亦復知從心入。	After the Bhagavān had finished imparting this subtle teaching to Rāhula, then Rāhula promptly arose from his seat and bowed at the feet of the Buddha. Circumambulating him three times, he then departed. Arriving in the Andha Garden, he stopped at the foot of a tree. He corrected his body, corrected his intention, and sat cross-legged. Without any other thoughts, he fastened his mind on the tip of his nose. [1] When there was a long breath out, he was also aware of the long breath. [2] When there was a long breath in, he was also aware of the long breath. [3] When there was a short breath out, he was also aware of the short breath. [4] When there was a short breath in, he was also aware of the short breath. [5] When there was a cold breath out, he was also aware of the cold breath. [6] When there was a cold breath in, he was also aware of the cold breath. [7] When there was a warm breath out, he was also aware of the warm breath. [8] When there was a warm breath in, he was also aware of the warm breath. [9] (he) contemplated on the in-breath and out-breath as they pervaded the entire body, and was aware of them all. [10] When there was breathing, he was aware of its presence. [11] When there was no breathing, he was aware of its absence. [12] If there was an out-breath conditioned by the mind, he was aware that it came from the mind. [13] If there was an in-breath conditioned by the mind, he was aware that it came from the mind.

(4 jhanas)

爾時，羅雲作如是思惟，欲心便得解脫，無復眾惡。有覺、有觀，念持喜安，遊於初禪。有覺、有觀息，內自歡喜，專其一心，無覺、無觀，三昧念喜，遊於二禪。無復喜念，自守覺知身樂，諸賢聖常所求護喜念，遊於三禪。彼苦樂已滅，無復愁憂，無苦無樂，護念清淨，遊於四禪。

At this time, Rāhula cultivated thusly, and a mind of desires was set free, not returning to the multitude of evils. [1] Contemplating with this mindfulness, he maintained the joy and bliss of roaming in the First Dhyāna, in which there is coarse-thinking (vitarka) and subtle-thinking (vicāra). [2] When vitarka and vicāra came to a rest, he experienced inner bliss and single-pointedness of mind. Without coarse-thinking and subtle-thinking of the mind, with only bliss born from samādhi, he roamed in the Second Dhyāna. [3] Observing awareness, he experienced the physical pleasure that the Noble Ones constantly experience with equanimity, the complete satisfaction and mindfulness of roaming in the Third Dhyāna. [4] When both pain and pleasure were eliminated, there were no more worries and vexations. Without pain and pleasure, only completely pure and perfect mindfulness, he roamed in the Fourth Dhyāna.

(1. Recollect past lives)

彼以此三昧，心清淨無塵穢，身體柔軟，知所從來，憶本所作，自識宿命無數劫事。亦知一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、萬生、數十萬生，成劫、敗劫，無數成劫、無數敗劫，億載不可計，我曾生彼，名某姓某，食如此食，受如此苦樂，壽命長短，彼終生此，此終生彼。彼以此三昧，心清淨無瑕穢，亦無諸結。亦知眾生所起之心，彼復以天眼清淨無瑕穢，觀眾生類：生者、逝者，善色、惡色，善趣、惡趣，若好、若醜，所行、所造，如實知之。

From this samādhi, his mind was completely pure, without the dust of defilements, and his physical body was supple and soft. He was aware of places from the past, and remembered what he had previously done. He recalled previous lives over incalculable eons. He was aware of one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, ten thousand, even hundreds of thousands of lives. He recalled the passing of eons as well as the destruction of eons, countless successions of eons and their destructions—hundreds of millions of incalculable eons. He recalled his previous births, that he had various names, was born into certain families, ate such and such food, experienced such and such suffering and happiness. He knew whether his lives were long or short, and that he died in such and such a place, and he was reborn in such and such a place.

(2. Divine eye can see where beings will be reborn according to their karma)

或有眾生，身行惡、口行惡、意行惡，誹謗賢聖，行邪見，造邪見行，身壞命終，入地獄中。或復眾生，身行善、口行善、意行善，不誹謗賢聖，恒行正見、造正見行，身壞命終，生善處天上。是謂天眼清淨無瑕穢，觀眾生類：生者、逝者，善色、惡色，善趣、惡趣，若好、若醜，所行、所造，如實知之。

From this samādhi, his mind was completely pure, without fetters, and his mind was able to know about the origins of sentient beings. Moreover, by means of the complete purity and clarity of the Divine Eye, he saw the birth and death of sentient beings, their good forms and evil forms, good destinies and evil destinies, and understood that in reality they actually come from good or bad actions. If there were sentient beings who practiced evil in body, speech, and mind, who insulted the Noble Ones, practicing and holding false views, then at the end of their lives when their bodies were broken apart, they would enter into the hells. However, if there were sentient beings who practice virtue in body, speech, and mind, who do not insult the Noble Ones, and who practice and hold correct views, then at the end of their lives when their bodies are broken apart, they would go to live in the heavens above. This is called the complete purity and clarity of the Divine Eye, with which one sees the birth and death of sentient beings, their good forms and evil forms, good destinies and evil destinies, and understands that in reality they actually come from good or bad actions.

(conclusion)


是時，尊者羅雲已成羅漢，便從坐起，更整衣服，往至世尊所，頭面禮足，在一面住，白世尊曰：「所求已得，諸漏除盡。」	At this time, after Venerable Rāhula had become an arhat, he arose from his seat, arranged his robes, and went to the place of the Bhagavān. Bowing his head at the feet of the Bhagavān, he then moved to one side. He addressed the Bhagavān, saying, “That which was sought has been attained: the cessation of all outflows.”

爾時，世尊告諸比丘：「諸得阿羅漢者，無有與羅雲等也。論有漏盡，亦是羅雲比丘。論持禁戒者，亦是羅雲比丘。所以然者，諸過去如來、等正覺，亦有此羅雲比丘。欲言佛子，亦是羅雲比丘，親從佛生，法之上者。」	At that time, the Bhagavān told all the bhikṣus, “Of those who have attained arhatship, there is none equal to Rāhula. In regard to the cessation of outflows, it is the bhikṣu Rāhula who is foremost. In regard to those who maintain the precepts, it is again the bhikṣu Rāhula who is foremost. In this manner, all tathāgatas of the past, those of Anuttarā Samyaksaṃbodhi, also had this bhikṣu Rāhula. Wishing to be called the Son of the Buddha, this bhikṣu Rāhula closely followed the life of the Buddha to the highest Dharma.”

爾時，世尊告諸比丘：「我聲聞中第一弟子能持禁戒，所謂羅雲比丘是。」	At that time, the Bhagavān told all the bhikṣus, “Amongst my śrāvakas, the foremost student in maintaining the precepts is truly the bhikṣu Rāhula.”

爾時，世尊便說此偈：	Then the Bhagavān spoke this gāthā:

「具足禁戒法，	By utilizing the precepts of the Dharma,
諸根亦成就；	The various faculties are all accomplished.
漸漸當逮得，	Progressing until they are all attained,
一切結使盡。」	The causes of all afflictions come to an end.


爾時，諸比丘聞佛所說，歡喜奉行。	At this time, all the bhikṣus heard what the Buddha had said, and blissfully practiced in accordance.

◎增壹阿含經卷第七	◎ Zengyi Ahan

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

EA 17.1 安般 (16APS)