X. The Commentary Reconciled with the Sutta

X. 协调义注和经文

It is now necessary to reconcile the method given in the Commentary with the Ānāpānasati Sutta.

现在有必要把义注(注1)给出的方法和《安那般那念经》两者协调起来。(译注1，aimwell版有个说明，义注是指清净道论，不是指《安那般那念经》的义注。)

The counting stage, when the attention is fixed on the “point of touch” and the attempt is made to fix the attention on the breath by counting—this is the first stage of the first tetrad of the sutta. In this stage, the main work is to overcome the mind’s habit of repeatedly wandering off from the object of attention to other objects, and it is for this purpose that the method of counting is adopted. The time is not yet ripe for perceiving the long and short breaths, but in accordance with the text of the sutta, “The yogī mindfully exhales an out-breath, and mindfully inhales an in-breath (sato va assasati, sato va passasati),” effort must be confined to keeping the attention fixed on the out-breath and in-breath.

在计数阶段，把注意力固定于“触点”，努力通过计数的方法把注意力固定于呼吸。这(计数阶段)就是经中第一组四法中的第一阶段(注，出入息)。这个阶段的主要工作是克服心再三地从被注意的目标飘离到其他目标的习惯，采用计数的方法就是为了这个目的。觉知长短息的时机还没成熟，仅是依据经文“彼正念地出息、正念地入息。(sato va assasati, sato va passasati)”，只限于努力地把注意力固定于出息和入息。

In this particular, the Commentary says:

关于这个细节，义注说道：

The sole function of counting is to cut short the wandering tendencies of the mind, acquired in the long series of previous rebirths, that makes it stray from inside the body to outside objects, and to keep the attention firmly fixed on the internal objects of out-breath and in-breath (bahivisaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe sati-saṇṭhapanatthaṃ yeva hi gaṇanā).

“心的走神趋势是过去漫长的一系列再生所需要的，它使得心从体内目标游荡到外部目标。计数的唯一作用就是打断心的走神趋势，让注意力稳固地固定在出息和入息这个内部目标上(bahivisaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe sati-saṇṭhapanatthaṃ yeva hi gaṇanā)。”(译注，清净道论，P280：因为数的目的只是断绝散乱于外面的寻(杂念)而住立其念于出息入息的所缘。)

After the counting stage, when the connection stage is reached, effort must be put forth according to the second stage of the first tetrad, described thus in the text: “When a long out-breath is exhaled, he knows that he exhales a long out-breath; when a long in-breath is inhaled, he knows that he inhales a long in-breath (dīghaṃ vā assasanto dīghaṃ assasissamīti pajānāti, etc.).” Here, attention has to be fixed on the “spot of touch,” and with the attention so fixed, the long and short breaths have to be perceived. In doing this, it is not necessary to trace the entire breath from beginning to end. All one must do, while keeping the attention fixed on the “spot of touch,” is to make an additional endeavour to be aware of the length of the breaths that brush the “spot of touch.” Long breaths brush the spot for a long period, while short breaths brush the spot for a short period. The mind can become extremely expansive, and thus one can be aware of the long breaths and short breaths that go out and come in even while keeping one’s attention steadily fixed on the “spot of touch.”

计数阶段过后，到达随逐阶段时，必须依照经文第一组四法中的第二阶段(注，长短息)来努力。经文如此描述：“出息长时，知道‘我出息长。’入息长时，知道‘我入息长。’等(dīghaṃ vā assasanto dīghaṃ assasissamīti pajānāti, etc.)。”。这里，必须把注意力固定于“触点”，注意力非常地专注，必须觉知到长息和短息。在这个练习中，没必要跟踪呼吸从开始到结束的全身。禅修者所要做的全部是，保持注意力专注于“触点”的同时，增加额外的努力去觉知冲刷“触点”的呼吸的长度。长的呼吸冲刷触点的时间长，相反短的呼吸冲刷触点的时间短。心能够变得非常地广阔，所以禅修者即使在注意力稳定地固定在“触点”时，也能够觉知到出息和入息的长和短。

When the long and short breaths have been clearly and distinctly perceived, effort has to be made to perceive the entire structure of each breath—the beginning, the middle, and the end—even while keeping the attention fixed on the “spot of touch,” in accordance with the sutta statement, “While exhaling, he tries to perceive the entire out-breath—its beginning, middle, and end; while inhaling, he tries to perceive the entire in-breath—its beginning, middle, and end (sabbakāyappaṭisaṃvedī assasissāmīti sikkhati, sabbakāyappaṭisaṃvedī passasissāmīti sikkhati).”

明显清楚地觉知到长息和短息后，必须努力觉知每个呼吸的全身—开始、中间、结束—即使保持注意力固定在“触点”。这是依据经文的描述，“出息时，我学觉知出息的全身—它的开始、中间、结束。入息时，我学觉知入息的全身—它的开始、中间、结束。(sabbakāyappaṭisaṃvedī assasissāmīti sikkhati, sabbakāyappaṭisaṃvedī passasissāmīti sikkhati)”

When an out-breath is released, it must not be done unmindfully, but one must be fully aware of it right from its start within the body and follow it along its course until it reaches its end within the body at the “spot of touch,” and it is with this added endeavour of being aware of it in its totality that the breath must be released. Similarly, when an in-breath is inhaled, one must do so with awareness right from its start within the body at the “spot of touch” and follow it until it reaches its end at the navel within the body.

呼出一个出息时，不能失去正念，而是必须完全地觉知它，从它在体内的开始点，跟踪它的过程，直到它到达体内的“触点”这个结束点，增加额外的努力去觉知出息呼出的全身。类似地，在吸入一个入息时，必须觉知它的全身，从在身体内的“触点”开始，跟踪它，直到它到达体内肚脐处这个结束点。

While thus following the out-breaths and in-breaths from beginning to end, the attention must be continually fixed on the “spot of touch.” The breaths must not be followed from beginning to end by allowing the attention to leave the “spot of touch.” If a resolute endeavour is made to follow the out-breaths and in-breaths without allowing the attention to leave the “spot of touch,” then, even while the attention continues to be fixed on the “spot of touch,” the form and shape of the out-breaths and in-breaths will gradually appear clearly in their entirety.

这样从开始到结束地跟踪出息和入息时，注意力必须持续固定于“触点”。从开始到结束跟踪呼吸时，不允许注意力离开“触点”。如果坚定地努力，不允许注意力离开“触点”，同时跟踪出息和入息，然后，即使注意力持续固定于“触点”，出息和入息全身的形状和外形也将逐渐清晰地显现出来。(译注，aimwell修订版的意思搞反了。)

When the beginning, middle, and end of the out-breaths and in-breaths have been clearly perceived, if the rough and coarse breaths do not become automatically calmed and allayed to the point of disappearance, then, in accordance with the text of the fourth section of the first tetrad of the sutta, where it is said, “As he exhales, he tries to allay and calm down the out-breath: as he inhales, he tries to allay and calm down the in-breath (passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati),” a special additional endeavour must be made to make them gentler and gentler, and this must be pursued with resolution, not left unmindfully to take its own course.

已经清楚觉知到出息和入息的开始、中间、结束后，如果粗糙粗大的呼吸没有自动地平静和减弱到消失点，那么，依据经文第一组四法的第四阶段(微息)，必须做特殊的额外努力，使得它们越来越细微，必须坚定地平息它，不能没有正念地让它顺其自然。相应的经文是“出息时，我学平静出息的身行。入息时，我学平静入息的身行。(passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati)”

In the method given in the Commentary, however, it is stated that the out-breaths and in-breaths become calmed down and allayed of their own accord even from the stage of counting, and in my own experience, I have come across persons whose breaths have automatically disappeared.

不过，义注给出的方法中，它提到出息和入息甚至从计数阶段自动变得平静和减弱。本人对此也有经验，我遇到某些人的呼吸自动消失掉。

In this particular, this is what the Commentary says:

关于这个细节，义注这样说道：

Gaṇanā vasen’eva pana manasikārakālato pabhuti anukkamato oḷārika-assāsapassāsa nirodhavasena kāyadarathe vyupasante kāyopi cittampi lahukaṃ hoti. Sarīraṃ ākāse laṅghanākārappattaṃ viya hoti.

From the time of effort according to the method of counting, in due course, when through the coarse out-breaths and in-breaths becoming calmed down and allayed, the anxieties and cares of the body become tranquillized, both body and mind become light, and the physical body rises in space.

“从依照计数的方法努力修习的时间开始，在适当的时候，当粗糙的出息和入息变得平静和减弱，身体的焦虑和忧虑平静下来，身心都变得轻安，肉体上升到空中。”(译注，清净道论，P282：然而有的人则自从以数(出入息)而作意以来，因次第的息灭了粗的出入息，得以寂止身的不安而成身心的轻安，如身体跃入空中的状态。)

I have known people whose bodies have risen about the height of four fingers’ breadth in the air.

我知道某些人，他们的身体上升到离地大约四指高的空中。

When this stage is reached where the out-breaths and in-breaths disappear, then, without taking the attention off the “spot of touch,” an attempt must be made to perceive the disappeared out-breaths and in-breaths. When they are perceived again clearly, the counterpart sign (paṭibhāga-nimitta) appears. At that stage, the mental hindrances such as fear, dread, sleepiness, indolence, etc., are overcome, and the access to jhāna is attained.

到达出息和入息消失的这个阶段时，不能把注意力从“触点”移开，必须尝试觉知消失掉的出息和入息。当它们再次被清楚觉知到后，似相(paṭibhāga-nimitta)就会出现。到了那个阶段，心的障碍，比如担心、恐惧、睡眠、昏沉等等，就被去除，到达近行定。

This ends the reconciliation between the Commentary and the Ānāpānasati Sutta.

义注和《安那般那念经》间的协调，到此结束。

This also ends the account of the counting, connection, and fixing (gaṇanā, anubandhanā, ṭhapanā) methods of the Commentary, where seven stages are given, viz., counting connection, touching, fixing, observing, turning away, and purification (gaṇanā, anubandhanā, phusanā, ṭhapanā, sallakkhaṇā, vivaṭṭanā, and pārisuddhi). [5]

义注提到的三个阶段的方法—计数、随逐、安住，也解释到此。义注给出了七个阶段的方法，也就是：(计)数、随逐、触、安住、观察、还灭、遍净(gaṇanā, anubandhanā, phusanā, ṭhapanā, sallakkhaṇā, vivaṭṭanā, and pārisuddhi)。[5](译注，清净道论，P279起)

The first tetrad is the main and essential stage. At the present day, if work in the first tetrad is successfully accomplished, one can proceed to tranquillity (samatha) and insight (vipassanā) as one desires.

第一组四法是主要和基本的阶段。在当今时代，如果成功完成了第一组四法，禅修者可以随其意愿推进到安止(samatha)或内观(vipassanā)。

Here ends the first tetrad.

第一组四法，到此结束。