譯文：《入出息念介紹》（An Introduction of ānāpānasati）

主講：帕奧西亞多（Pa Auk Sayadaw），翻譯：善智比庫（Bhikkhu Sumedhā）

Today we should like to give you some basic introductions on how to develop concentration with ānāpānasati (mindfulness of breathing).

今天我將對如何以入出息念培育定力做一些初步介紹。

There are two kinds of meditation: Samatha and Vipassanā. Samatha is the development of concentration, and Vipassanā is the development of wisdom. Samatha is a very important foundation for Vipassanā. In the Khandha Sa?yutta and Sacca Sa?yutta, The Buddha says: 「Samādhi?, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhuta? pajānāti.」 (Bhikkhus, cultivate concentration. With concentration, bhikkhus, a bhikkhu understands things as they really are.)

有兩種禪修方法：止禪和觀禪。止禪是定力的培育，而觀禪則是觀智的培育。止禪是觀禪非常重要的基礎。在《蘊相應》和《諦相應》中，佛陀說：「Samādhi?, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhuta? pajānāti.」（諸比庫，應修習定。諸比庫，有定力的比庫能如實了知。）

This is why beginners are greatly encouraged to practise first Samatha, so as to develop deep and powerful concentration. Then can they practise Vipassanā, to see the true nature of things.

故而初學者被強烈鼓勵先修習止禪，以培育深厚有力的定力。然後他們可以修習觀禪，見到事物的真實本質。

There are forty Samatha meditation subjects, but we usually teach beginners ānāpānasati (mindfulness of breathing), because most yogis succeed with that method.

有四十種止禪業處，但是我們通常教導初學者入出息念，因為多數禪修者以此法修習成功。

In the Sa?yutta Nikāya, the Buddha praises ānāpānasati: 「Bhikkhus, this concentration through mindfulness of breathing, when developed and practised much, is both peaceful and sublime. It is an unadulterated blissful abiding, and it banishes and stills evil unwholesome thoughts as soon as they arise.」

在《相應部》中，佛陀讚歎入出息念道：「諸比庫，透過培育和數數修習入出息念而產生的定力，是寧靜且殊勝的。它是精純無雜的安樂住立之處，能令惡與不善法一生起即消失停止。」

The Visuddhimagga says also: 「Mindfulness of breathing as a meditation subject is foremost among the various meditation subjects of all Buddhas, some Pacceka Buddhas, and some Buddhas』 disciples as a basis for attaining distinction and abiding in bliss here and now.」

《清凈道論》中也說道：「在一切諸佛、某些獨覺佛及聲聞弟子藉以獲得成就與當下樂住的基本業處中，入出息念是最主要的。」

So you should have strong faith in this meditation subject, and practise it with great respect.

因此你們應當對這個禪修業處深具信心，並且恭敬地修習它。

Now we should like to give you some basic steps on how to practise ānāpānasati.

現在我將給出關於如何修習入出息念的基本步驟。

Step One

Sit upright. You may choose any sitting posture you like. If you find it difficult, you do not need to sit cross-legged. You may also sit with both legs side by side on the floor (neither pressing the other). Sitting on a cushion of a suitable thickness helps you feel comfortable, and allows you easily to straighten your upper body.

第一步

坐直。你可以選擇任何喜歡的坐姿。如果你發現盤腿有困難，那你就不需要非得盤腿而坐。你也可以將兩腿並排平放在地上（而不交疊）。使用適當厚度的坐墊可以讓你坐得更舒服，而且讓你容易讓上身坐直。

Then relax your body part by part, from head to foot. Make sure there is no tension in any part of your body. If there is tension, try to release it, and remain relaxed and natural. Otherwise, the tension will eventually cause discomfort and pain. So be sure to relax your whole body every time you start your sitting meditation.

接著從頭到腳一部份一部份地放鬆全身。確保身體的任何部位都沒有繃緊。如果有繃緊，試著鬆開，並保持放鬆和自然。否則，繃緊將最終導致不適與疼痛。所以你要確保在每次禪坐之前放鬆全身。

Step Two

Put aside all thoughts, including all worries and plans. You should reflect on the fact that all conditioned things are impermanent. They will not follow your wishes but will follow only their own courses. It is useless to try to grasp them. It is useful to put them aside while you are meditating.

第二步

將包括憂慮和計劃在內的所有思緒放到一邊。你應當省思一切因緣和合的事物都無常的事實。它們不會順從你的意願，而只會依照它們自己的因緣。抓取它們是徒勞的。當你在禪修時將它們放在一邊是有益的。

Whenever you get entangled in thoughts, you should remind yourself that now is not the time for you to worry, now is the time for you to keep your mind on only the object of meditation: the breath. If you happen to remember something very important, and think you must remember it or think it over, do not do so when you are meditating. If necessary, you can write the important thing down in a notebook that you keep beside you, and then not think about it as long as you are meditating.

每當你被思緒糾纏，你應當??提醒自己現在不是憂慮的時候，此刻你的心只專註唯一的禪修目標：呼吸。如果你碰巧想到非常重要的事，而且認為必須記住或是思索一番，也不應當在你禪修時那麼做。如果必要，你可以將重要的事記錄在隨身攜帶的筆記本里，然後禪修時就別再想它了。

If you really want to succeed in ānāpānasati, you have to put aside all other objects. Some yogis want to develop concentration, yet cannot give up their attachment for many worldly things. As a result, their mind becomes restless, always wandering between the breath and worldly objects. Even though they try hard to calm their mind, they fail: only because they are unable to give up their attachment for other objects. Such attachment is a great obstacle to one』s progress in meditation. So it is very important that you make a strong resolution to stop all other thoughts while you are meditating.

如果你真得想成就入出息念，就不得不將所有其它對象放在一邊。有些禪修者想要培育定力，又不能放下對許多世俗事物的執著。結果就是，他們的心變得躁動不安，時常在呼吸與世俗事物之間遊離。即使他們努力嘗試平靜他們的心，也會失敗： 就是因為他們不能捨棄對其他對象的執著。這種執著是一個人禪修進展的一大障礙。所以你立下強有力的決意以在禪修時止息雜念是非常重要的。

Step Three

Become familiar with the breath through practice. After you have relaxed your body, and have resolved to stop all other thoughts, you should place your mind on the area where your in-&out breaths touch your skin: the touching point. It is the area around your nostrils and the top of the upper lip. Try to feel the breath in one of those two places. Then keep your mind with the breath, and be aware of it all the time. You should try to know the natural breath objectively, as if you are an onlooker. Do not control or interfere with the natural breathing: just know it as it is. If you control your breathing, you may feel discomfort in your chest.

第三步

藉由不斷修習而熟悉呼吸。在你已經放鬆身體，並決意停止所有雜念之後，你應當將心安置在入出息與皮膚接觸的區域：既接觸點。它是一個位於鼻孔周圍、人中一帶的區域。嘗試在其中一個地方了知那裡的呼吸。然後保持你的心和呼吸同在，並一直知道你的呼吸。你應當嘗試客觀地覺知自然的呼吸，如果你是個旁觀者。不要控制或干涉自然的呼吸：僅僅知道它。如果你控制呼吸，你也許會感到胸口不適。

One important thing is that you be aware of only the breath at the touching point you have chosen, that you do not follow the breath into or out of your body. If you follow the breath in and out, you will not be able to perfect your concentration.

一個重點是，你應當只是覺知你所選擇的接觸點的呼吸，而不隨著呼吸進入體內或出去體外。

To explain this, the Visuddhimagga gives a simile: the simile of the gate-keeper. A gate-keeper does not pay attention to people who have already gone inside or outside the town: he pays attention only to people who arrive at the gate. In the same way, the breaths that have gone inside and outside are not the yogi』s concern. His concern is only the breaths that arrive at the touching point (the gate).

為了解釋它，《清凈道論》(Visuddhimagga) 給了一則譬喻：守門人的譬喻。守門人不會去注意已經走入城鎮或離開城鎮的人：他只注意通過城門的人。同樣地，已經進入的呼吸和已經出去的呼吸不是禪修者關心的事。他關心的只是通過接觸點（城門）的呼吸。

Another important thing is that you should not concentrate on the characteristics of the four elements in your breath. You should not concentrate on the characteristics of the earth-element in your breath (hardness, roughness, heaviness, softness, smoothness or lightness), nor on the characteristics of the water element (flowing and cohesion), nor on the characteristics of the fire element (heat and cold), nor on the characteristics of the wind-element in your breath (pushing and supporting).

另一個重點是，你不應當專註於呼吸里的四界特性。既是說，你不應當專註於呼吸中的地界的特性（硬、粗、重、軟、滑、輕），或是水界的特性（流動和黏結），或是火界的特性（熱和冷），或是風界的特性（推動和支持）。

If you concentrate on any of those characteristics, the others will also become more and more obvious in your body, and that will disturb your concentration. What you should do is only to know the breath. You should know the breath as a general concept.

如果去專註其中的任何一種特性，其餘的特性也會在你體內變得越來越明顯，因而會干擾你的定力。你應當做的只是知道呼吸。你應當以一個整體概念知道呼吸。

Sometimes a yogi may find it difficult to perceive the breath. This is not because he is no longer breathing: it is because the breath is subtle, and he is not yet familiar with it. Hence, he should just keep his mind on the touching point with a cool and alert mind. When it becomes difficult for him to perceive the breath, he needs do no more than know that he is still breathing. Then, with patience and mindfulness, he will gradually be able to know the subtle breath. If he tries again and again, he will get used to concentrating on it. That will be very helpful for him to develop deep concentration.

有時禪修者發現覺察呼吸有困難。這並不是因為他已經不再呼吸了：只是因為呼吸很微細，而他還不熟悉它。因此，他應當只是以冷靜與警覺的心保持在接觸點。當覺察呼吸對他而言是困難的時候，他只需要知道自己還在繼續呼吸即可。然後，隨著耐心和正念，他將漸漸地能夠知道微細的呼吸。如果他一再地嘗試，他將習慣於專註它。那對於培育深厚的定力非常有幫助。

While trying to become familiar with the breath, you should follow the middle way: you should put forth just the right amount of effort. Do not put forth too much effort, because you may then have trouble such as tension, headache and strain of the eyes. Then again, do not put forth too little effort either, because you may then get lost in day- dreams or fall asleep. So it is good to make sure that your effort is just sufficient for you always to know the breath.

當嘗試熟悉呼吸時，你應當遵循中道：應當施加適度的精進力。不要施加過度的精進力，因為那樣你可能會有繃緊、頭痛、眼部壓力等問題。再者，也不要施加過少的精進，因為你也許會做白日夢或是睡著。因此確保你的精進力足夠讓你總是知道呼吸就好了。

Whenever thoughts occur in your mind, just ignore them and bring your mind back to the breath. It is useless to get angry at the thoughts or at yourself. You should accept that the occurrence of thoughts in the mind is a natural thing, and should not get entangled in them. By ignoring the thoughts, you remove yourself from them. And by always knowing the breath, you make yourself familiar with the breath. That is the right way to deal with wandering thoughts.

當妄念在你心中生起，忽略它們並把心帶回呼吸上來。對妄想或對你自己生氣都是無濟於事的。你應當接受「心中出現妄念是件很自然的事」，並應當不被其糾纏。藉由無視妄想，你使自己遠離它們。然後憑著經常覺知呼吸，你使自己變得熟悉呼吸。這就是處理妄想的正確方法。

If your mind wanders frequently, you may help your mind stay with the breath by noting: when knowing the in & out breath, note it as: 「in – out; in – out; in – out…」. You may also count the breaths, that is to say, when breathing in, you note: 『in』; when breathing out, you note 『out』, and at the end of the out-breath you count 『one』. You can count in this way up to at least five, but not to more than ten. For example, if you choose to count up to eight, you should count from one to eight again and again. But, as you count the breaths, your object should still be the breath, not the numbers that you count. The numbers are just a tool to help you stay with the breath. You should continue counting until your mind becomes calm and stable. Then you can stop counting, and just know the in-&-out breath.

如果你的心經常遊離不定，你可以通過默念幫助你的心安住在呼吸上：當覺知入出息的時候，默念它為「入—出；入—出；入—出…」。你也可以數息，也就是說，當入息時，你默念：「入」；當出息時，你默念「出」，並在出息的末尾數「一」。你可以用這種方式數到至少「五」，但是不要超過「十」。例如，如果你選擇數到「八」的話，你應當從一數到八，重複再重複。但是，縱然你在數息，你的對象依舊應當是呼吸，而不是你數的數字。數字只是幫助你安住在呼吸上的工具而已。你應當持續地數息，直到你的心變得平靜穩定。然後你可以停止數數，而僅僅只是覺知入出息。

Step Four

Focus on the breath. When you are able to be aware of the breath continuously for 15 to 20 minutes, you may be said to have become quite familiar with the breath. You may then begin to focus more, concentrate more on the breath. At the previous stage, when you were aware of the breath, you knew also the touching point. But at this stage, you try to ignore the touching point, and focus on the breath alone. By doing so, your mind will become more concentrated. If, however, you do it too soon (before you are familiar with the breath), you will find that tension gathers over your face.

第四步

專註呼吸。當你能持續不斷地覺知呼吸十五到二十分鐘時，可以說你已經相當熟悉呼吸了。然後你可以更集中更專註於呼吸。在之前的階段，當你覺知呼吸的時候，同時也知道接觸點。而在這個階段，你要嘗試忽略接觸點，只是集中於呼吸。通過這樣練習，你的心將變得更專註。然而，如果你做得太早（在你熟悉呼吸之前），你將發現面部充滿緊繃感。

Step Five

When you can concentrate continuously on the breath for more than 30 minutes, your concentration may be said to be quite good. Now you should try to concentrate on the whole breath from beginning to end. At one point, you concentrate on the in-breath from its very beginning to its very end. Then, from the same one point, you concentrate on the out-breath, from its very beginning to its very end. This way, there is no gap, the mind cannot escape and go wandering, and your concentration will become deeper and deeper.

第五步

當你能持續不斷地專註於呼吸超過三十分鐘，你的定力可以說相當好了。此時你應當嘗試專註從開始到結束的全息。在一個點上，你從入息的開始一直專註到末尾。然後，在同一個點，你專註出息，從它的開始到末尾。這個方法沒有空隙讓心逃跑遊離，而你的定力將變得越來越深厚。

You will find that your breath is sometimes long and sometimes short. Long and short here means the duration, not the distance. When your breathing is slow, you breath is long; when your breathing is quick, you breath is short. You should let it be as it is: you should not make it long or short on purpose. You should just know the whole breath, regardless of whether it is long or short.

你會發現你的呼吸時長時短。這裡的長和短是指時間長度，而非距離。當你的呼吸緩慢，你呼吸就長；當你的呼吸快速，你呼吸就短。你應當不加干涉：不應當刻意使它變長或變短。你應當只是知道整個呼吸，不論它是長是短。

If you persevere in practising this way, your concentration will gradually become stable. When you can concentrate on the breath continuously for more than one hour in every sitting, for more than three days in a row, you may find that your breath soon becomes a nimitta, the sign of concentration.

你若能如此堅持不懈地修習，你的定力將越來越穩定。當你每座可以持續不斷地專註呼吸超過一小時，持續超過三天，你將發現你的呼吸很快變成禪相。

Summary

These are some basic steps on how to practise ānāpānasati. You should remember them and practise accordingly. You have to practise in every posture. Do not stop your practice when the sitting meditation session ends. While opening your eyes, relaxing your legs, getting up etc., try to go on knowing the breath. While standing, walking, lying down, etc., try always to know your breath.

總結

以上是關於如何修習入出息念的一些基本步驟。你應當記住它們並相應地實踐。你得在任何姿勢都修習。當坐禪時段結束後也不要中斷你的修習。當你睜開眼，放鬆你的雙腿，起身等等，嘗試繼續覺知呼吸。當站立、行走、卧躺等時，嘗試總是覺知你的呼吸。

Do not let your mind take any other objects. Let the gaps in your practice become fewer and fewer. If you practise all the time, there will be almost no gaps. You must practise with diligence and perseverance in this way, from the time you wake up in the early morning, till you fall asleep at night. If you do so, you are likely to succeed in attaining jhāna at this very retreat. That is why the Buddha said ānāpānasati should be developed and practised much.

不要讓你的心取其它目標。讓修習中的間斷變得越來越少。如果你任何時候都在修習，那麼幾乎就沒有間隙了。從清晨醒來直到夜晚睡去，你必須如此精勤與堅持不懈地修習。若能如此，你很可能在這次禪修營成就禪那。這就是為什麼佛陀說入出息念應當被培育以及數數修習。

You should stop talking, especially in your room: you should talk only when you report your meditation experience to your meditation teacher, and when it is necessary. Holding a meditation retreat is not easy. The organizers and helpers take great pains to make everything suitable for meditation. The donors offer requisites with the good wish that every yogi may succeed in meditation, and thereby they gain great merit. So there is every reason for you to meditate diligently.

你應當停止交談，尤其是在房間里：你應當只在向禪修導師報告禪修體驗以及必要時才說話。舉辦一次禪修營不容易。主辦者和協助者為了讓一切所需都適於禪修吃了不少苦。供養者們懷著祝福每一個禪修者都能禪修成就的善願供養資具，那樣他們就能獲得殊勝的福德。任何理由都值得你精勤地修行。

But, do not expect everything to be perfect. You should appreciate every convenience you receive, and tolerate any inconvenience that you meet. Instead of complaining, let your mind stay always with your breath. Start right now.

不過也不要期望事事完美。你應當感恩你所獲得的每一份便利，並寬容任何你遇到的不便利。讓你的心總是安住在呼吸上，而不是抱怨。現在就開始吧。

May you all succeed in meditation.

願你們所有人都能成就禪修。
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