T01n0096_治意經

大正藏第 01 冊 No. 0096 治意經

No. 96 [~M. 118, Ānāpānasati sutta.]

佛說治意經

失譯人名今附西晉錄

佛言：「安般守意具行如法已，欲次第學，如如佛說為在天下得明，如陰解月出立，身立意立，坐臥亦爾。已比丘立意，如是前後會有所益；已前後有所益，使不復見怪意；已止意亦守六衰；常守莫中止，便知無為身。若一切有意常守身，止不願，亦不願有，亦不疑有，亦不疑無有，次第行在所疑，便蚤得度生死；若驚意，知定喜凈，時時法觀，能得度老病。如是可病驚，精進道人自意，生老結能得斷，今世能得苦盡，已警為聽，所睡為覺，警勝臥已，警無有畏。已精進曉睡，日夜為學，已求甘露，便得滅苦。人有是有利從歸佛，為中夜常意在佛，已覺得覺，佛弟子常爾。若中夜常念法，僧聚亦爾，行戒亦爾，佈施亦爾，身護亦爾，行禪亦爾，不侵人亦爾，定意亦爾，爾空亦爾，已覺能覺，佛弟子常爾，若中不墮思想。」

問曰：「何等為便知無為身？」師曰：「泥為無為身。」「何等為次第行？」「謂今所到，便當除、次除，是為次第行。」「何等為時時法觀？」「謂六入來時，當即時校計，是為時時法觀

現代漢語譯本佛說：『如果安般守意（即通過觀察呼吸來守護意念）的修行已經如法，想要次第學習，就像佛所說的那樣，在世間獲得智慧光明，就像陰雲消散，月亮顯現一樣。站立時意念要專注，坐臥時也是如此。比丘如果能專注于意念，這樣前後都會有所助益；如果前後都有所助益，就不會再被怪異的念頭所困擾；如果能止息意念，也能守護六種衰敗（指眼、耳、鼻、舌、身、意六根的衰敗）；經常守護而不停止，就能認識到無為之身（指不受生死輪迴束縛的身體）。如果一切意念都能專注于身體，止息慾望，不希望有，也不希望沒有，也不懷疑有，也不懷疑沒有，次第修行，在疑惑之處也能很快解脫生死；如果意念受到驚擾，知道要保持平靜、喜悅和清凈，時時進行法觀，就能解脫老病。像這樣可以克服病痛和驚恐，精進修道的人能夠控制自己的意念，生老病死的束縛也能斷除，今生就能得到苦的止息。已經警覺的人要聽聞佛法，已經睡著的人要醒來，警覺勝過睡眠，警覺就沒有恐懼。已經精進地從睡眠中醒來，日夜學習，尋求甘露（指佛法），就能滅除痛苦。有人從佛那裡得到利益，所以要在中夜時常唸佛，已經覺悟的人要繼續覺悟，佛的弟子應該常常如此。如果在中夜時常念法，僧團也是如此，持戒也是如此，佈施也是如此，守護身體也是如此，修行禪定也是如此，不侵犯他人也是如此，專注意念也是如此，認識到空性也是如此，已經覺悟的人要繼續覺悟，佛的弟子應該常常如此，如果心中不墮入妄想。』有人問：『什麼叫做認識到無為之身？』老師說：『泥土就是無為之身。』『什麼叫做次第修行？』『就是說現在所到達的境界，就應當去除、依次去除，這就是次第修行。』『什麼叫做時時法觀？』『就是說當六根（眼、耳、鼻、舌、身、意）接觸外境時，應當立即進行觀察和思考，這就是時時法觀。』

English version The Buddha said: 'If the practice of mindfulness of breathing (ānāpānasati), which is guarding the mind through observing the breath, has been done according to the Dharma, and one wishes to learn step by step, just as the Buddha said, to gain wisdom and clarity in the world, like the clouds dispersing and the moon appearing. When standing, the mind should be focused; when sitting or lying down, it should be the same. If a bhikkhu can focus on the mind, there will be benefits both before and after; if there are benefits both before and after, one will no longer be troubled by strange thoughts; if one can cease the mind, one can also guard against the six kinds of decay (referring to the decay of the six senses: eyes, ears, nose, tongue, body, and mind); by constantly guarding without stopping, one can realize the unconditioned body (referring to the body not bound by the cycle of birth and death). If all thoughts can be focused on the body, ceasing desires, not wishing for existence, nor wishing for non-existence, not doubting existence, nor doubting non-existence, practicing step by step, one can quickly be liberated from birth and death even in places of doubt; if the mind is startled, knowing to maintain calmness, joy, and purity, and constantly engaging in Dharma contemplation, one can be liberated from old age and sickness. Like this, one can overcome illness and fear, and a diligent practitioner can control their own mind, the bonds of birth, old age, sickness, and death can be broken, and one can attain the cessation of suffering in this life. Those who are already awakened should listen to the Dharma, those who are asleep should wake up, being awake is better than sleeping, being awake has no fear. Having diligently awakened from sleep, studying day and night, seeking the nectar (referring to the Dharma), one can extinguish suffering. Some people have benefited from the Buddha, so they should often contemplate the Buddha in the middle of the night, those who are already awakened should continue to awaken, the Buddha's disciples should always be like this. If one often contemplates the Dharma in the middle of the night, the Sangha should also be like this, upholding precepts should also be like this, giving should also be like this, guarding the body should also be like this, practicing meditation should also be like this, not harming others should also be like this, focusing the mind should also be like this, realizing emptiness should also be like this, those who are already awakened should continue to awaken, the Buddha's disciples should always be like this, if the mind does not fall into delusion.' Someone asked: 'What does it mean to realize the unconditioned body?' The teacher said: 'Clay is the unconditioned body.' 'What does it mean to practice step by step?' 'It means that the state one has reached now, one should remove it, and remove it in order, this is practicing step by step.' 'What does it mean to engage in Dharma contemplation at all times?' 'It means that when the six senses (eyes, ears, nose, tongue, body, and mind) come into contact with external objects, one should immediately observe and reflect, this is engaging in Dharma contemplation at all times.'

。」「何等為道人自意？」「謂教人精進，當先自意行，身自守、意自守，自為福中，天上福未滿故，自守福已滿便得禪

『何謂道人自意？』『是指教導他人精進時，應當先從自身做起，身體力行，意念自守，自身修福，因為天上的福報尚未圓滿，自身修福圓滿后便可得禪定。』

'What is meant by a practitioner's own intention?' 'It refers to teaching others to be diligent, one should first start with oneself, practice self-discipline in body and mind, and cultivate one's own blessings. Because the blessings in heaven are not yet complete, when one's own cultivation of blessings is complete, one can attain meditative concentration.'

。」

現代漢語譯本：

English version: The Buddha Speaks the Sutra on Curing Intentions