T15n0602_佛說大安般守意經
大正藏第 15 冊 No. 0602 佛說大安般守意經
No. 602
佛說大安般守意經卷上
康僧會序
夫安般者，諸佛之大乘，以濟眾生之漂流也。其事有六，以治六情。情有內外：眼、耳、鼻、舌、身、心，謂之內矣；色、聲、香、味、細滑、邪念，謂之外也。經曰諸海十二事，謂內外六情之受邪行，猶海受流；餓夫夢飯，蓋無滿足也。心之溢蕩，無微不浹；恍惚彷彿，出入無間；視之無形，聽之無聲；逆之無前，尋之無後；深微細妙，形無絲髮。梵釋仙聖所不能照明，默種於此化生乎。彼非凡所睹，謂之陰也，猶以晦曀種夫深芬，闿手覆種，孳有萬億，旁人不睹其形，種家不知其數也。一朽乎下，萬生乎上，彈指之間，心九百六十轉；一日一夕，十三億意。意有一身，心不自知，猶彼種夫也。是以行寂，系意著息，數一至十；十數不誤，意定在之；小定三日，大定七日，寂無他念，怕然若死，謂之一禪。
禪，棄也，棄十三億穢念之意。已獲數定，轉念著隨，蠲除其八。正有二意，意定在隨，由在數矣！垢濁消滅，心稍清凈，謂之二禪也。
又除其一，注意鼻頭，謂之止也。得止之行，三毒、四走、五陰、六冥，諸穢滅矣，煚然心明逾明月珠。淫邪污心
【現代漢語翻譯】 現代漢語譯本 《佛說大安般守意經》捲上
康僧會序
安般（Ān Bān，即安那般那，指呼吸念）是諸佛的大乘法門，用以救濟眾生脫離漂泊流離之苦。它包含六個方面，用來調伏六種情慾。情慾有內外之分：眼、耳、鼻、舌、身、意，這被稱為內六情；色、聲、香、味、觸、法（邪念），這被稱為外六情。《經》中說的『諸海十二事』，指的是內外六情接受邪行的影響，就像大海接受水流一樣，永遠沒有滿足的時候，如同飢餓的人夢見吃飯。心念的泛濫，無處不在；恍惚不定，出入無間；看它沒有形狀，聽它沒有聲音；追溯它沒有起始，尋找它沒有終結；深奧微妙，細微到無法察覺。即使是梵天、帝釋天、仙人、聖人也無法完全明瞭，它默默地在此處種下，然後化生出來。它不是凡人所能看到的，被稱為『陰』（Yin，指五陰，即色、受、想、行、識），就像在昏暗的地方播下深藏芬芳的種子，張開手覆蓋播種，滋生出萬億之數，旁人看不到它的形狀，播種的人也無法知道它的數量。一處腐朽在下，萬物生長於上，彈指之間，心念轉動九百六十次；一天一夜，有十三億個念頭。每個念頭都與自身相關，心卻不自知，就像那播種的人一樣。因此要修行寂靜，將意念專注于呼吸，從一數到十；十個數目沒有錯誤，意念就安定於此；小定三日，大定七日，寂靜沒有其他念頭，彷彿死去一般，這被稱為初禪（Chán，禪那的簡稱，指禪定）。
禪（Chán），是『棄』的意思，捨棄十三億污穢念頭的意念。已經獲得數息的安定，轉而將意念專注于隨息（觀察呼吸的出入），去除其中的八種雜念。只剩下兩種意念，意念安定在隨息上，這是基於數息的基礎！污垢濁氣消滅，心稍微清凈，這被稱為二禪（Chán）。
再去除其中一種意念，將注意力集中在鼻尖，這被稱為止（zhǐ，奢摩他，指止息雜念）。得到止的修行，三毒（貪嗔癡）、四走（四顛倒）、五陰（色受想行識）、六冥（六蔽），各種污穢都消滅了，光明澄澈，心明亮勝過明月寶珠。淫邪污染的心念
【English Translation】 English version The Sūtra on the Great Ānāpānasmṛti Spoken by the Buddha, Volume 1
Preface by Kāng Sēnghuì
Ānāpāna (安般), is the great vehicle of all Buddhas, used to deliver sentient beings from the suffering of wandering. It encompasses six aspects to subdue the six emotions. Emotions are divided into internal and external: eyes, ears, nose, tongue, body, and mind are called the internal six emotions; form, sound, smell, taste, touch, and dharma (evil thoughts) are called the external six emotions. The 『twelve matters of the various seas』 mentioned in the Sūtra refer to the influence of evil conduct on the internal and external six emotions, just as the sea receives the flow of water, never being satisfied, like a hungry person dreaming of eating. The overflow of thoughts pervades everywhere; it is vague and uncertain, entering and exiting without interruption; looking at it, it has no shape; listening to it, it has no sound; tracing it, it has no beginning; searching for it, it has no end; it is profound and subtle, so minute that it cannot be perceived. Even Brahma, Indra, immortals, and sages cannot fully understand it; it silently plants itself here and then transforms and arises. It is not something that ordinary people can see, and it is called 『Yin』 (陰, refers to the five skandhas, namely form, sensation, perception, volition, and consciousness), just like sowing seeds with deep fragrance in a dark place, opening the hand to cover the sowing, generating trillions of them; others cannot see its shape, and the sower does not know its number. One decays below, and myriad things grow above. In the snap of a finger, the mind turns nine hundred and sixty times; in one day and one night, there are thirteen billion thoughts. Each thought is related to oneself, but the mind does not know it, just like that sower. Therefore, one must practice stillness, focusing the mind on the breath, counting from one to ten; if the ten counts are without error, the mind is stabilized here; small concentration for three days, great concentration for seven days, stillness without other thoughts, as if dead, this is called the first Dhyāna (Chán, abbreviation of Dhyāna, refers to meditation).
Dhyāna (Chán) means 『abandonment,』 abandoning the intention of thirteen billion defiled thoughts. Having attained the stability of counting breaths, turn the mind to following the breath (observing the entry and exit of breath), removing eight of the miscellaneous thoughts. Only two thoughts remain, the mind is stabilized on following the breath, which is based on the foundation of counting breaths! Filth and turbidity are eliminated, and the mind becomes slightly pure, this is called the second Dhyāna (Chán).
Then remove one more thought, focusing attention on the tip of the nose, this is called Stopping (zhǐ, Śamatha, refers to stopping miscellaneous thoughts). Having attained the practice of Stopping, the three poisons (greed, anger, and ignorance), the four perversions, the five skandhas (form, sensation, perception, volition, and consciousness), the six obscurations, all kinds of defilements are eliminated, bright and clear, the mind is brighter than a bright moon pearl. Lustful and defiled thoughts
，猶鏡處泥穢垢污焉；偃以照天，覆以臨土；聰睿聖達，萬土臨照。雖有天地之大，靡一夫而能睹，所以然者，由其垢濁。眾垢污心，有逾彼鏡矣！若得良師刬刮瑩磨，薄塵微曀，蕩使無餘；舉之以照，毛髮面理，無微不察；垢退明存使其然矣！情溢意散念，萬不識一矣。猶若於市，馳心放聽，廣采眾音；退宴在思，不識一夫之言。心逸意散，濁翳其聰也。若自閑處，心思寂寞，志無邪欲，側耳靖聽，萬句不失，片言斯著，心靖意清之所由也。行寂止意，懸之鼻頭，謂之三禪也。
還觀其身，自頭至足，反覆微察；內體污露，森楚毛豎，猶睹膿涕。於斯具照天地人物，其盛若衰，無存不亡。信佛三寶，眾冥皆明，謂之四禪也。
攝心還念，諸陰皆滅，謂之還也；穢欲寂盡，其心無想，謂之凈也。得安般行者，厥心即明，舉明所觀，無幽不睹。往無數劫，方來之事，人物所更，現在諸剎，其中所有；世尊法化、弟子誦習，無遐不見，無聲不聞；恍惚彷彿，存亡自由；大彌八極，細貫毛厘。制天地，住壽命；猛神德，壞天兵；動三千，移諸剎。八不思議，非梵所測；神德無限，六行之由也。
世尊初欲說斯經時，大於震動，人天易色，三日安般，無能質者。於是世尊化為兩身，一曰何等、一尊主，演于
【現代漢語翻譯】 現代漢語譯本：就像鏡子被泥土和污垢覆蓋一樣；如果用它來照天，或者反過來照地，即使它原本聰慧明達，能夠照亮萬物，但即使有天地那麼大的東西，也沒有人能夠看清楚，原因就是因為鏡子太髒了。心中的污垢比鏡子上的污垢還要嚴重！如果能找到好的工匠來刮掉污垢並打磨，讓細微的灰塵和陰影都消失得無影無蹤；拿起它來照東西，連毛髮和麵部的紋理，沒有細微之處看不清楚；污垢退去，光明存在，就是這個道理！如果情感氾濫，心思散亂，那麼即使想記住一萬件事，也記不住一件。就像在市場上，心思馳騁，隨意聽取各種聲音；退下來安靜思考時，卻記不住一個人的話。心思放逸，精神散亂，就會矇蔽聽覺。如果自己在一個安靜的地方，心思寂靜，沒有邪念和慾望，側耳安靜地聽，即使聽一萬句話也不會遺漏，即使隻言片語也能記住，這就是心思平靜，精神清明的原因。行為寂靜，心思專注，集中在鼻尖，這叫做三禪。 再觀察自己的身體，從頭到腳，反覆仔細地觀察；身體內部充滿了污穢，令人毛骨悚然，就像看到膿液和鼻涕一樣。這樣就能清楚地看到天地萬物，它們的興盛和衰敗，沒有什麼是永存不滅的。相信佛、法、僧三寶，所有的黑暗都會變成光明，這叫做四禪。 收攝心神，專注于念，所有的陰影都會消失，這叫做『還』；污穢的慾望完全消失，心中沒有任何雜念，這叫做『凈』。能夠修習安般的人，他的心就會變得明亮，用明亮的心去觀察，沒有什麼是看不見的。過去無數劫的事情，未來將要發生的事情，人物的變遷，現在各個佛土中的一切；世尊的教化，弟子們的誦讀，沒有遙遠到看不見的，沒有聲音是聽不見的；恍惚之間，彷彿存在，生死自由；大到充滿整個宇宙，細到貫穿一根毫毛。能夠控制天地，決定壽命；擁有強大的神力，摧毀天兵；能夠震動三千大千世界，移動各個佛土。這八種不可思議的能力，不是凡夫俗子所能理解的；神力無限，是修習六行所得到的。 世尊最初想要宣說這部經的時候，大地劇烈震動，人和天人的臉色都變了，三天的時間裡，沒有人能夠提問關於安般的問題。於是世尊化為兩個身體，一個叫做何等（What kind of），一個叫做尊主（Venerable Lord），來演說。
【English Translation】 English version: It is like a mirror covered with mud and dirt; if used to illuminate the sky, or conversely, to illuminate the earth, even if it is originally intelligent and enlightened, capable of illuminating all things, yet even something as large as heaven and earth cannot be seen clearly, the reason being that the mirror is too dirty. The dirt in the heart is even more serious than the dirt on the mirror! If a good craftsman can be found to scrape away the dirt and polish it, so that the fine dust and shadows disappear without a trace; when picked up to illuminate things, even the hair and facial lines, no subtle detail is unseen; the dirt recedes, and the light remains, that is the principle! If emotions overflow and thoughts are scattered, then even if you want to remember ten thousand things, you won't remember one. It's like being in the market, with your mind racing and listening to all kinds of sounds; when you retreat to think quietly, you can't remember a single person's words. A wandering mind and scattered spirit will obscure hearing. If you are in a quiet place, with a quiet mind, without evil thoughts or desires, listening quietly with your ear, you will not miss even ten thousand sentences, and you will remember even a single word, that is the reason for a calm mind and a clear spirit. Practice stillness in action, focus the mind, concentrate on the tip of the nose, this is called the third Dhyana (three concentrations). Then observe your own body, from head to toe, repeatedly and carefully; the inside of the body is full of filth, causing goosebumps, like seeing pus and snot. In this way, you can clearly see all things in heaven and earth, their prosperity and decline, nothing is permanent and indestructible. Believe in the Three Jewels (Buddha, Dharma, Sangha), all darkness will turn into light, this is called the fourth Dhyana (four concentrations). Gather your mind and focus on mindfulness, all shadows will disappear, this is called 'return'; filthy desires completely disappear, and there are no distracting thoughts in the mind, this is called 'purity'. Those who can practice Anapanasati (mindfulness of breathing), their hearts will become bright, and when they observe with a bright heart, there is nothing that cannot be seen. The events of countless past kalpas (eons), the events that will happen in the future, the changes of people, everything in the various Buddha lands now; the teachings of the World Honored One (Buddha), the recitations of the disciples, nothing is too far to be seen, no sound is too far to be heard; vaguely, as if existing, free in life and death; as large as filling the entire universe, as small as penetrating a single hair. Able to control heaven and earth, determine lifespan; possess great divine power, destroy heavenly soldiers; able to shake the three thousand great thousand worlds, move various Buddha lands. These eight inconceivable abilities are not something that ordinary people can understand; divine power is infinite, it is obtained by practicing the six practices. When the World Honored One (Buddha) initially wanted to speak this sutra, the earth shook violently, and the faces of humans and devas (gods) changed, for three days, no one could ask questions about Anapanasati (mindfulness of breathing). Therefore, the World Honored One (Buddha) transformed into two bodies, one called What kind of, and one called Venerable Lord, to expound.
斯義出矣。大士、上人、六雙、十二輩，靡不執行。
有菩薩名安清，字世高，安息王嫡后之子。讓國與叔，馳避本土；翔而後集，遂處京師。其為人也，博學多識，貫綜神摸、七正、盈縮、風氣、吉兇、山崩、地動、針䘑諸術。睹色知病，鳥獸鳴啼，無音不照。懷二儀之弘仁，愍黎庶之頑闇。先挑其耳，卻啟其目，欲之視明聽聰也。徐乃陳演正真之六度，譯安般之秘奧。學者塵興，靡不去穢濁之操，就清白之德者也。
餘生末蹤，始能負薪，考妣殂落，三師凋喪；仰瞻云日，悲無質受；眷言顧之，潛然出涕。宿祚未沒，會見南陽韓林、穎川皮業、會稽陳慧。此三賢者，通道篤密，執德弘正；烝烝進進，志道不倦。余從之請問，規同矩合，義無乖異。陳慧注義，余助斟酌，非師所傳，不敢自由也。言多鄙拙，不究佛意，明哲眾賢，愿共臨察；義有疣腨，加聖刪定，共顯神融矣。
佛說大安般守意經卷上(此經多隨字，除數息相隨之隨，余皆他本作墮)
後漢安息三藏安世高譯
佛在越祇國舍羈瘦國，亦說一名遮匿迦羅國。時佛坐行安般守意九十日，佛復獨坐九十日者，思惟校計，欲度脫十方人及蜎飛蠕動之類。復言我行安般守意九十日者，安般守意，得自在慈念意；還行安般守意已，
【現代漢語翻譯】 現代漢語譯本： 斯義由此而出。大士（偉大的修行者）、上人（高僧）、六雙（六種修行階段）、十二輩（十二種修行等級），沒有誰不遵照執行。
有位菩薩名叫安清，字世高，是安息國國王嫡后的兒子。他將王位讓給叔叔，逃離故土；像鳥兒一樣盤旋之後才降落，最終定居京師。他這個人，博學多識，精通神摸（占卜術）、七正（日月金木水火土）、盈縮（曆法）、風氣（氣象學）、吉兇（占卜）、山崩、地動、鍼灸等各種技藝。看臉色就知道病情，鳥獸的鳴叫，沒有他不知道的。他懷有天地般的弘大仁慈，憐憫百姓的愚昧無知。先疏通他們的耳朵，再開啟他們的眼睛，想要讓他們看得清楚，聽得明白。然後才慢慢地闡述真正正確的六度（佈施、持戒、忍辱、精進、禪定、智慧），翻譯安般（呼吸）的秘密奧義。學習的人像塵土一樣興起，沒有誰不去除污穢的操行，歸向清白的美德。
我出生在末世，剛開始只能砍柴，父母相繼去世，三位老師也相繼離世；仰望天空的太陽，悲傷自己沒有資質接受教誨；每當想到這些，總是默默地流淚。宿世的福報還沒有 खत्म，有幸結識了南陽的韓林、穎川的皮業、會稽的陳慧。這三位賢者，信仰堅定，品德高尚正直；勤奮努力，立志求道永不懈怠。我跟隨他們請教問題，規範如同用圓規和曲尺衡量一樣精準，意義沒有絲毫偏差。陳慧註釋經義，我輔助斟酌，不是老師傳授的，不敢擅自做主。言語多有粗鄙淺陋之處，不能完全領會佛的真意，希望各位明智的賢者共同審察；經義如有錯誤，請各位聖人加以刪改訂正，共同彰顯佛法的精妙。
《佛說大安般守意經》捲上（這部經很多地方的『隨』字，除了數息相隨的『隨』字，其餘都作『墮』字）
後漢安息三藏安世高譯
佛在越祇國舍羈瘦國，也叫遮匿迦羅國。當時佛坐著修行安般守意九十天，佛又獨自坐著九十天，思考計算，想要度脫十方的人以及各種會飛會動的生物。又說我修行安般守意九十天，安般守意，得到自在的慈念意；再修行安般守意之後，
【English Translation】 English version: Thus, this meaning emerged. Great beings (Mahasattvas), venerable ones (respected monks), the six pairs (of stages of practice), and the twelve categories (of practitioners), all without exception, diligently followed it.
There was a Bodhisattva named An Qing, styled Shi Gao, the son of the queen consort of the King of Anxi (Parthia). He relinquished the kingdom to his uncle, fleeing his homeland; soaring before settling, he eventually resided in the capital. As a person, he was learned and knowledgeable, mastering divination, the seven luminaries (Sun, Moon, Mercury, Venus, Mars, Jupiter, Saturn), calendrical calculations, meteorology, auspicious and inauspicious omens, earthquakes, and the art of acupuncture. He could discern illness by observing complexion, and understood the cries of birds and beasts; there was no sound he did not comprehend. He possessed the vast benevolence of heaven and earth, and pitied the ignorance of the common people. He first cleared their ears, then opened their eyes, desiring them to see clearly and hear distinctly. Gradually, he expounded the truly correct Six Perfections (Dana-paramita (generosity), Sila-paramita (virtue, ethics), Ksanti-paramita (patience), Virya-paramita (diligence), Dhyana-paramita (concentration, meditation), Prajna-paramita (wisdom)), and translated the secret mysteries of Anban (Anapana, breath counting). Students arose like dust, and all abandoned defiled conduct, embracing pure virtue.
I was born in a degenerate age, and could only initially gather firewood. My parents passed away, and my three teachers also perished; gazing up at the sun in the sky, I grieved that I lacked the capacity to receive instruction. Whenever I thought of this, I would weep silently. My past karma had not yet ended, and I was fortunate to meet Han Lin of Nanyang, Pi Ye of Yingchuan, and Chen Hui of Kuaiji. These three virtuous men were steadfast in their faith, and upheld virtue with rectitude; diligently advancing, they were tireless in their pursuit of the Way. I followed them, seeking instruction, and our principles were as precise as measured by compass and square, with no deviation in meaning. Chen Hui annotated the sutras, and I assisted in deliberation, daring not to act independently of what my teachers had taught. My words are often crude and clumsy, and I may not fully grasp the Buddha's intent; I hope that wise and virtuous individuals will jointly examine them; if there are errors in the meaning, may the sages add corrections and revisions, so that we may together reveal the divine essence.
The Sutra on the Great Anapanasmrti (Mindfulness of Breathing), Volume 1, Spoken by the Buddha (In this sutra, the character 'sui' (隨, follow) is often written as 'duo' (墮, fall), except when it refers to following the breath in counting).
Translated by the Tripitaka Master An Shi Gao of Anxi (Parthia) during the Later Han Dynasty.
The Buddha was in the country of Yueqi, in the country of Shejishou, also called the country of Zheganijialuo. At that time, the Buddha sat and practiced Anapanasmrti (mindfulness of breathing) for ninety days. The Buddha sat alone again for ninety days, contemplating and calculating, wanting to liberate the people of the ten directions and all kinds of flying and moving creatures. He also said that I practiced Anapanasmrti (mindfulness of breathing) for ninety days, Anapanasmrti (mindfulness of breathing), obtaining the free and compassionate mind; after practicing Anapanasmrti (mindfulness of breathing) again,
復收意行念也。
安為身，般為息，守意為道。守者為禁，亦謂不犯戒；禁者，亦為護；護者，遍護一切無所犯。意者，息意，亦為道也。安為生，般為滅，意為因緣，守者為道也。安為數，般為相隨，守意為止也。安爲念道，般為解結，守意為不墮罪也。安為避罪，般為不入罪，守意為道也。安為定，般為莫使動搖，守意莫亂意也。
安般守意，名為御意至得無為也。安為有，般為無。意念有，不得道；意念無，不得道；亦不念有亦不念無，是應空定，意隨道行。有者謂萬物，無者謂疑，亦為空也。安為本因緣，般為無處所。道人知本無所從來，亦知滅無處所，是為守意也。
安為清，般為凈，守為無，意名為，是清凈無為也。無者謂活，為者謂生，不復得苦，故為活也。安為未，般為起。已未起，便為守意；若已意起，便為守意；若已起，意便走，為不守，當爲還，故佛說安般守意也。安為受五陰，般為除五陰，守意為覺因緣，不隨身口意也。
守意者，無所著為守意，有所著不為守意。何以故？意起復滅故。意不復起為道，是為守意。守意莫令意生，生因有死，為不守意；莫令意死，有死因有生，意亦不死，是為道也。
安般守意有十黠，謂數息、相隨、止觀、還凈四諦，是為
【現代漢語翻譯】 現代漢語譯本 復收斂你的意念和行為。
『安』（Ān，吸氣）代表身體，『般』（Bān，呼氣）代表氣息，守護意念就是『道』。守護就是禁戒，也就是不犯戒律；禁戒，也就是保護；保護，就是普遍地保護一切而不觸犯（戒律）。意念，就是止息意念，這也是『道』。『安』代表生，『般』代表滅，意念代表因緣，守護（意念）就是『道』。『安』代表計數，『般』代表隨順（氣息），守護意念就是停止（妄念）。『安』代表念道，『般』代表解開煩惱的結，守護意念就是不墮入罪惡。『安』代表避免罪惡，『般』代表不進入罪惡，守護意念就是『道』。『安』代表禪定，『般』代表不要使（禪定）動搖，守護意念就是不要擾亂意念。
『安般守意』，名為控制意念以達到無為的境界。『安』代表有，『般』代表無。意念執著于『有』，不能得道；意念執著于『無』，也不能得道；既不執著于『有』也不執著于『無』，這才是應合空性的禪定，意念隨順『道』而行。『有』指的是萬物，『無』指的是疑惑，也就是空性。『安』代表根本的因緣，『般』代表沒有處所。修道之人知道根本沒有從哪裡來，也知道滅沒有處所，這就是守護意念。
『安』代表清凈，『般』代表潔凈，守護代表『無』，意念代表『名』，這就是清凈無為。『無』指的是活，『為』指的是生，不再遭受痛苦，所以說是活。
『安』代表未（生），『般』代表起（生）。（意念）尚未生起，就守護意念；如果意念已經生起，就守護意念；如果（意念）已經生起，意念就會跑掉，就是不守護，應當使它返回，所以佛陀宣說『安般守意』。『安』代表領受五陰（色、受、想、行、識），『般』代表去除五陰，守護意念就是覺悟因緣，不隨順身口意。
守護意念，就是不執著任何事物才是守護意念，有所執著就不是守護意念。為什麼呢？因為意念生起又會滅去。意念不再生起就是『道』，這就是守護意念。守護意念不要讓意念生起，生起就會有死亡，就是不守護意念；不要讓意念死去，有死亡就會有生起，意念也不（應該）死去，這就是『道』。
『安般守意』有十種智慧，就是數息、相隨、止觀、還凈四諦，這就是（安般守意）。
【English Translation】 English version Again, collect your thoughts and actions.
'Ān' (inhaling) represents the body, 'Bān' (exhaling) represents the breath, guarding the mind is the 'Dao'. Guarding is abstinence, which means not violating precepts; abstinence is also protection; protection is universally protecting everything without transgression. The mind is ceasing the mind, which is also the 'Dao'. 'Ān' represents birth, 'Bān' represents cessation, the mind represents cause and condition, guarding (the mind) is the 'Dao'. 'Ān' represents counting, 'Bān' represents following (the breath), guarding the mind is stopping (delusion). 'Ān' represents contemplating the Dao, 'Bān' represents untying the knots of affliction, guarding the mind is not falling into sin. 'Ān' represents avoiding sin, 'Bān' represents not entering sin, guarding the mind is the 'Dao'. 'Ān' represents samadhi (meditative concentration), 'Bān' represents not allowing (samadhi) to be shaken, guarding the mind is not disturbing the mind.
'Ān Bān Shǒu Yì' (Guarding the Mind with Ān and Bān) is called controlling the mind to attain the state of non-action (Wu Wei). 'Ān' represents existence, 'Bān' represents non-existence. If the mind clings to 'existence', one cannot attain the Dao; if the mind clings to 'non-existence', one cannot attain the Dao; neither clinging to 'existence' nor clinging to 'non-existence', this is conforming to the samadhi of emptiness, the mind follows the Dao. 'Existence' refers to all things, 'non-existence' refers to doubt, which is also emptiness. 'Ān' represents the fundamental cause and condition, 'Bān' represents having no location. A person who cultivates the Dao knows that the root has nowhere it comes from, and also knows that cessation has no location, this is guarding the mind.
'Ān' represents purity, 'Bān' represents cleanliness, guarding represents 'non-being', the mind represents 'name', this is pure non-action. 'Non-being' refers to being alive, 'action' refers to birth, no longer suffering, therefore it is called being alive.
'Ān' represents not yet (arisen), 'Bān' represents arising. (If the mind) has not yet arisen, then guard the mind; if the mind has already arisen, then guard the mind; if (the mind) has already arisen, the mind will run away, which is not guarding, one should make it return, therefore the Buddha taught 'Ān Bān Shǒu Yì'. 'Ān' represents receiving the five skandhas (form, feeling, perception, mental formations, consciousness), 'Bān' represents removing the five skandhas, guarding the mind is awakening to cause and condition, not following body, speech, and mind.
Guarding the mind is not being attached to anything, that is guarding the mind; being attached to something is not guarding the mind. Why? Because the mind arises and then ceases. The mind no longer arising is the 'Dao', this is guarding the mind. Guarding the mind, do not let the mind arise, arising will have death, which is not guarding the mind; do not let the mind die, having death will have birth, the mind also should not die, this is the 'Dao'.
'Ān Bān Shǒu Yì' has ten kinds of wisdom, which are counting the breaths, following (the breath), stopping (the mind), contemplating (the breath), returning to purity, and the Four Noble Truths, this is (Ān Bān Shǒu Yì).
十黠成，謂合三十七品經為行成也。
守意，譬如燈火，有兩因緣：一者、壞冥；二者、見明。守意：一者、壞癡；二者、見黠也。守意，意從因緣生，當緣因緣莫著，是為守意也。守意有三輩：一者、守令不得生；二者、已生當疾滅；三者、事已行當從後悔，計億萬劫不復作也。守與意各自異，護十方一切覺對不犯是為守，覺彼無為是為意，是守意也。
守意中有四樂：一者、知要樂；二者、知法樂；三者、為知止樂；四者、為知可樂；是為四樂。法為行，得為道。守意六事為有內外：數、隨、止是為外，觀、還、凈是為內。隨道也，何以故？念息相隨，止觀還凈，欲習意近道故。離是六事，便隨世間也。數息為遮意，相隨為𣫍意，止為定意，觀為離意，還為一意，凈為守意。用人不能制意，故行此六事耳。
何以故數息？用意亂故。何以故不得？用不識故。何以故不得禪？用不棄習盡證行道故也。數息為地，相隨為犁，止為軛，觀為種，還為雨，凈為行，如是六事，乃隨道也。數息斷外，相隨斷內，止為止罪，行觀卻意，不受世間為還，念斷為凈也。意亂當數息，意定當相隨，意斷當行止，得道意當觀，不向五陰當還，無所有當為凈也。多事當數息，少事當相隨，家中意盡當行止，畏世間當觀
【現代漢語翻譯】 現代漢語譯本： 十黠成，是指將三十七道品經合起來修行而成就。
守意，譬如燈火，有兩種因緣：一是破除黑暗；二是顯現光明。守意也有兩種作用：一是破除愚癡；二是顯現智慧。守意，意念從因緣而生，應當隨順因緣而不執著，這就是守意。守意有三種境界：一是守護意念使其不生起；二是已生起的意念要迅速滅除；三是對已做過的事要後悔，併發誓億萬劫都不再做。守與意各自不同，守護十方一切覺悟而不違犯是為守，覺悟那無為之境是為意，這就是守意。
守意中有四種快樂：一是知曉要領的快樂；二是瞭解佛法的快樂；三是因知曉止息而得到的快樂；四是因知曉適可而得到的快樂；這就是四種快樂。法是行為，得是道。守意的六件事有內外之分：數息、隨息、止息是為外，觀、還、凈是為內。隨息是隨順於道，為什麼呢？因爲念息相隨，止觀還凈，想要習用意念接近於道。離開這六件事，便會隨順世間。數息是爲了遮蔽散亂的意念，相隨是爲了繫縛意念，止是爲了安定意念，觀是爲了遠離意念，還爲了統一意念，凈是爲了守護意念。庸人不能控制意念，所以才修行這六件事。
為什麼要數息？因為意念散亂的緣故。為什麼不能得定？因為不認識（實相）的緣故。為什麼不能入禪？因為不捨棄習氣，不窮盡證悟，不行持正道的緣故。數息如土地，相隨如犁，止如軛，觀如播種，還如降雨，凈如耕耘，像這樣六件事，才能隨順於道。數息斷除外在的攀緣，相隨斷除內在的妄念，止息止息罪惡，行觀遣除意念，不接受世間染污為還，念頭斷絕為凈。意念散亂時應當數息，意念安定時應當相隨，意念斷絕時應當行止，得道時意念應當觀照，不趨向五陰時應當還滅，無所有時應當為凈。事務繁多時應當數息，事務減少時應當相隨，家中意念止息時應當行止，畏懼世間時應當觀照。
【English Translation】 English version: 』Ten Wisdoms Accomplished』 refers to the accomplishment achieved by combining and practicing the thirty-seven factors of enlightenment (三十七道品經).
Guarding the Mind (守意), is like a lamp, which has two causes and conditions: first, it destroys darkness; second, it reveals light. Guarding the Mind also has two functions: first, it destroys ignorance; second, it reveals wisdom. Guarding the Mind, the mind arises from causes and conditions, one should accord with causes and conditions without attachment, this is guarding the mind. There are three levels of guarding the mind: first, guarding the mind so that it does not arise; second, when a thought has arisen, it should be quickly extinguished; third, one should regret what has been done, and vow never to do it again for billions of kalpas. Guarding and Mind are different from each other, guarding against offending all the enlightened ones in the ten directions is guarding, realizing the unconditioned is Mind, this is guarding the mind.
In guarding the mind, there are four kinds of joy: first, the joy of knowing the essentials; second, the joy of knowing the Dharma; third, the joy of knowing cessation; fourth, the joy of knowing what is appropriate; these are the four joys. Dharma is practice, attainment is the Path. The six aspects of guarding the mind have inner and outer aspects: counting breaths (數息), following breaths (隨息), and stopping breaths (止息) are outer; contemplation (觀), returning (還), and purification (凈) are inner. Following the breath is following the Path, why? Because the mind and breath follow each other, stopping, contemplating, returning, and purifying, wanting to practice the mind to be close to the Path. Leaving these six aspects, one will follow the world. Counting breaths is to block the mind, following breaths is to bind the mind, stopping is to stabilize the mind, contemplation is to detach the mind, returning is to unify the mind, purification is to guard the mind. Ordinary people cannot control the mind, so they practice these six aspects.
Why count breaths? Because the mind is scattered. Why cannot one attain samadhi? Because one does not recognize (reality). Why cannot one enter dhyana? Because one does not abandon habits, does not exhaustively realize enlightenment, and does not practice the Path. Counting breaths is like the earth, following breaths is like a plow, stopping is like a yoke, contemplation is like sowing seeds, returning is like rain, purification is like cultivation, like this, these six aspects, then one follows the Path. Counting breaths cuts off external clinging, following breaths cuts off internal delusions, stopping stops sins, practicing contemplation removes the mind, not accepting worldly defilement is returning, the cessation of thoughts is purification. When the mind is scattered, one should count breaths, when the mind is stable, one should follow breaths, when the mind is cut off, one should practice stopping, when one attains the Path, the mind should contemplate, when not tending towards the five skandhas, one should return to extinction, when there is nothing, one should purify. When there are many affairs, one should count breaths, when there are few affairs, one should follow breaths, when the mind is exhausted at home, one should practice stopping, when fearing the world, one should contemplate.
，不欲世間為還，念斷為凈也。
何以故數息？不欲隨五陰故。何以故相隨？欲知五陰故。何以故止？欲觀五陰故。何以故觀陰？欲知身本故。何以故知身本？欲棄苦故。何以故為還？厭生死故。何以故為凈？分別五陰不受故。便隨黠慧八種道得，別為得所愿也。行息時為隨數，相隨時為隨念，止時為隨定，觀時為隨凈，還時為隨意，凈時為隨道，亦為隨行也。
數息為四意止，相隨為四意斷，止為四神足念，觀為五根、五力，還為七覺意，凈為八行也。得息不相隨，不為守意；得相隨不止，不為守意；得止不觀，不為守意；得觀不還，不為守意；得還不凈，不為守意；得凈復凈，乃為守意也。已念息，惡不生，複數者，為共遮意，不隨六衰故。行相隨為欲離六衰，行止為欲卻六衰，行觀為欲斷六衰，行還為欲不受六衰，行凈為欲滅六衰。已滅盡，便隨道也。
數息欲遮意，息中有長短，當復遮是長短意也。何以故守意？欲止惡故。惡亦可守，亦不可守。何以故？惡已盡，不當復守也。
數息有三事：一者、當坐行；二者、見色當念非常不凈；三者、當曉瞋、恚、疑、嫉、念過去也。數息亂者，當識因緣所從起，當知是內意。一息亂者是外意過，息從外入故；二息亂者是內意過，息從中出故
【現代漢語翻譯】 現代漢語譯本：不想讓世間輪迴，念頭斷絕就是清凈。
為什麼要數息？因為不想跟隨五陰（色、受、想、行、識，構成個體存在的五種要素）。為什麼要相隨？因為想要了解五陰。為什麼要止？因為想要觀察五陰。為什麼要觀察陰？因為想要了解身體的根本。為什麼要了解身體的根本？因為想要捨棄痛苦。為什麼要輪迴？因為厭惡生死。為什麼要清凈？因為分別五陰而不接受它們。這樣就能跟隨八種黠慧之道而獲得，特別是因為獲得了所希望的。行走呼吸時是跟隨數息，互相跟隨是跟隨念頭，停止時是跟隨禪定，觀察時是跟隨清凈，輪迴時是跟隨意志，清凈時是跟隨道，也是跟隨修行。
數息是四意止（身、受、心、法四種觀照），相隨是四意斷（斷除已生之惡、未生之惡、未生之善、已生之善），止是四神足（欲、勤、心、觀四種禪定基礎），觀是五根（信、進、念、定、慧五種能力）、五力（信、進、念、定、慧五種力量），輪迴是七覺意（念、擇法、精進、喜、輕安、定、舍七種覺悟的要素），清凈是八行（八正道）。獲得數息而不相隨，不是守護意念；獲得相隨而不止，不是守護意念；獲得止而不觀，不是守護意念；獲得觀而不輪迴，不是守護意念；獲得輪迴不清凈，不是守護意念；獲得清凈又清凈，才是守護意念。已經念息，惡念不生，再次數息，是爲了共同遮蔽意念，不跟隨六衰（色、聲、香、味、觸、法六種感官刺激）。行走相隨是爲了想要離開六衰，行走停止是爲了想要去除六衰，行走觀察是爲了想要斷絕六衰，行走輪迴是爲了想要不接受六衰，行走清凈是爲了想要滅盡六衰。已經滅盡，便跟隨道。
數息想要遮蔽意念，呼吸中有長短，應當再次遮蔽這長短的意念。為什麼要守護意念？想要停止惡念。惡念既可以守護，也可以不守護。為什麼？因為惡念已經滅盡，不應當再次守護。
數息有三件事：第一，應當坐禪修行；第二，見到色相時應當唸誦非常不凈；第三，應當明白嗔恨、疑惑、嫉妒、念及過去。數息混亂，應當認識到因緣從哪裡產生，應當知道這是內在的意念。一次呼吸混亂是外在的意念過失，因為呼吸從外面進入；兩次呼吸混亂是內在的意念過失，因為呼吸從中間出去。
【English Translation】 English version: Not desiring the world to return, the cessation of thought is purity.
Why count breaths? Because one does not wish to follow the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence). Why accompany? Because one wishes to know the five skandhas. Why stop? Because one wishes to observe the five skandhas. Why observe the skandhas? Because one wishes to know the origin of the body. Why know the origin of the body? Because one wishes to abandon suffering. Why return? Because one is weary of birth and death. Why be pure? Because one distinguishes the five skandhas and does not accept them. Then one can follow the eight kinds of skillful wisdom and attain, especially because one has attained what is desired. Walking and breathing is following the counting of breaths, mutually following is following thoughts, stopping is following concentration, observing is following purity, returning is following intention, purity is following the path, and also following practice.
Counting breaths is the four foundations of mindfulness (mindfulness of body, feelings, mind, and phenomena), accompanying is the four right efforts (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, arousing wholesome states that have not yet arisen, and maintaining wholesome states that have arisen), stopping is the four bases of power (desire, effort, mind, and investigation, the four foundations of meditative strength), observing is the five roots (faith, effort, mindfulness, concentration, and wisdom, five faculties) and five powers (faith, effort, mindfulness, concentration, and wisdom, five strengths), returning is the seven factors of enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity, seven elements of awakening), purity is the eightfold path (the Eightfold Path). Attaining counting breaths without accompanying is not guarding the mind; attaining accompanying without stopping is not guarding the mind; attaining stopping without observing is not guarding the mind; attaining observing without returning is not guarding the mind; attaining returning without purity is not guarding the mind; attaining purity and again purity, then it is guarding the mind. Having contemplated the breath, evil thoughts do not arise, counting the breaths again is to jointly shield the mind, not following the six declines (sight, sound, smell, taste, touch, and mental objects, the six sense objects). Walking and accompanying is desiring to leave the six declines, walking and stopping is desiring to remove the six declines, walking and observing is desiring to cut off the six declines, walking and returning is desiring not to accept the six declines, walking and purity is desiring to extinguish the six declines. Having extinguished them completely, then one follows the path.
Counting breaths is desiring to shield the mind, in the breath there are long and short, one should again shield these long and short thoughts. Why guard the mind? Desiring to stop evil thoughts. Evil thoughts can be guarded, and also cannot be guarded. Why? Because evil thoughts have already been extinguished, one should not guard them again.
Counting breaths has three things: first, one should sit and practice; second, when seeing forms one should contemplate impermanence and impurity; third, one should understand anger, doubt, jealousy, and thoughts of the past. If counting breaths is disordered, one should recognize the causes and conditions from which it arises, one should know that this is an internal thought. One disordered breath is an external thought's fault, because the breath enters from outside; two disordered breaths is an internal thought's fault, because the breath exits from the middle.
。三、五、七、九屬外意，四、六、八、十屬內意。嫉、瞋恚、疑，是三意在內；殺、盜、淫、兩舌、惡口、妄言、綺語，是七意及餘事屬外也。得息為外，不得息為內。息從意生，念息合為一，數息至盡數，為一亦非一，意在外，息未盡故。譬如數錢，意在五，數為一也。數息所以先數入者，外有七惡，內有三惡，用少不能勝多，故先數入也。數息不得者，失其本意故。本意，謂非常、苦、空、非身。失是意墮顛倒故，亦為失師。師者，初坐時，第一入息得身安便次第行；為失其本意，故不得息也。數息，意常當念非常、苦、空、非身，計息出亦滅，入亦滅。已知是得道，疾當持非常恐意。得是意，即得息也。入息、出息所以異者，出息為生死陰，入息為思想陰；有時出息為痛癢陰，入息為識陰。用是為異，道人當分別是意也。入息者為不受罪，出息者為除罪，守意者為離罪。入息者為受因緣，出息者為到因緣，守意者為不離因緣也。數息不得，有三因緣：一者、罪到；二者、行不互；三者、不精進也。入息短，出息長，無所從念為道意，有所念為罪；罪惡在外，不在內也。數息時，有離意為喘息長，得息為喘息短，不安行息為長，定為短。念萬物為長息，無所念為短息。未至十息，壞復更數為長息，得十息為短息
【現代漢語翻譯】 現代漢語譯本： 三、五、七、九屬於外在的意義，四、六、八、十屬於內在的意義。嫉妒、嗔恚（chēn huì，憤怒），懷疑，這三種意念在內；殺生、偷盜、邪淫、兩舌（挑撥離間）、惡口（粗俗謾罵）、妄言（說謊）、綺語（花言巧語），這七種行為以及其他事情屬於外在的。得到呼吸為外，得不到呼吸為內。呼吸從意念產生，意念和呼吸合為一體，數呼吸直到數完，認為一也並非一，意念在外，因為呼吸還沒有結束。譬如數錢，意念在五，數只是一個單位。數呼吸之所以先數入息，是因為外有七種惡行，內有三種惡行，用少的不能勝過多的，所以先數入息。數呼吸而不能得定，是因為失去了它的根本意義。根本意義，指的是無常、苦、空、無我。失去這個意義就會墮入顛倒，也等於失去了老師。老師，指的是初次打坐時，第一次入息就感到身體安穩舒適，然後依次進行；因為失去了它的根本意義，所以不能得定。數呼吸時，意念應當常常想著無常、苦、空、無我，計算呼吸呼出也滅，吸入也滅。如果已經知道這些，就能夠得道，應當迅速地保持對無常的恐懼之心。得到這個意念，就能得到呼吸的平靜。入息和出息之所以不同，是因為出息是生死之陰，入息是思想之陰；有時出息是痛癢之陰，入息是識之陰。用這些來區分，修道之人應當分別這些意念。入息是不受罪，出息是消除罪，守護意念是遠離罪。入息是接受因緣，出息是到達因緣，守護意念是不離因緣。數呼吸不能得定，有三種因緣：一是罪業到來；二是修行不互相配合；三是不夠精進。入息短，出息長，無所念是道意，有所念是罪；罪惡在外，不在內。數呼吸時，有離散的意念就會喘息長，得定就會喘息短，不安穩地進行呼吸就會長，安定就會短。念及萬物是長息，無所念是短息。沒有數到十息，中斷又重新數是長息，數到十息是短息。
【English Translation】 English version: Three, five, seven, and nine belong to external meanings; four, six, eight, and ten belong to internal meanings. Jealousy, anger (Chen Hui), and doubt are three internal intentions; killing, stealing, sexual misconduct, divisive speech (speaking with a double tongue), harsh speech (abusive language), false speech (lying), and frivolous speech (flowery language) are seven intentions and other matters that belong to the external. Obtaining breath is external; not obtaining breath is internal. Breath arises from intention; intention and breath combine as one. Counting breaths until the count is finished is considered one, yet not one, because the intention is external, and the breath has not ended. For example, when counting money, the intention is on five, but the count is just a unit. The reason for counting the incoming breath first is that there are seven evils externally and three evils internally. Using the few cannot overcome the many, so the incoming breath is counted first. Not being able to concentrate while counting breaths is because one has lost its fundamental meaning. The fundamental meaning refers to impermanence (anitya), suffering (duhkha), emptiness (sunyata), and non-self (anatman). Losing this meaning leads to falling into delusion and is equivalent to losing the teacher. The teacher refers to the initial sitting, where the first incoming breath brings bodily peace and comfort, and then proceeding in order; because one has lost its fundamental meaning, one cannot concentrate. When counting breaths, the intention should always be mindful of impermanence, suffering, emptiness, and non-self, calculating that the outgoing breath also ceases, and the incoming breath also ceases. If one already knows these, one can attain the Way and should quickly maintain a fearful mind of impermanence. Obtaining this intention means obtaining peaceful breaths. The reason why the incoming breath and outgoing breath are different is that the outgoing breath is the skandha (aggregate) of birth and death, and the incoming breath is the skandha of thought; sometimes the outgoing breath is the skandha of feeling, and the incoming breath is the skandha of consciousness. Using these as distinctions, practitioners should differentiate these intentions. Incoming breath is not receiving sin; outgoing breath is eliminating sin; guarding intention is being free from sin. Incoming breath is receiving conditions; outgoing breath is arriving at conditions; guarding intention is not departing from conditions. Not being able to concentrate while counting breaths has three causes: first, the arrival of sin; second, practices not complementing each other; third, not being diligent enough. Incoming breath is short, outgoing breath is long; having no thoughts is the intention of the Way; having thoughts is sin; sin is external, not internal. When counting breaths, having scattered intentions leads to long breaths; obtaining concentration leads to short breaths; breathing unsteadily leads to long breaths; being stable leads to short breaths. Thinking of all things is long breath; having no thoughts is short breath. Not reaching ten breaths, interrupting and recounting is long breath; reaching ten breaths is short breath.
。得息為短，何以故？止不復數故。得息亦為長，何以故？息不休，故為長也。喘息長自知，喘息短自知：謂意所在為自知長短，意覺長短為自知，意不覺長短為不自知也。
道人行安般守意欲止意，當何因緣得止意？聽說安般守意，何等為安？何等為般？安名為入息，般名為出息，念息不離，是名為安般。守意者，欲得止意。在行者、新學者，有四種安般守意行，除兩惡十六勝，即時自知，乃安般守意行，令得止意。何等為四種？一為數，二為相隨，三為止，四為觀。何等為兩惡？莫過十息，莫減十數。何等為十六勝？即時自知喘息長；即自知喘息短；即自知喘息動身；即自知喘息微；即自知喘息快；即自知喘息不快；即自知喘息止；即自知喘息不止；即自知喘息歡心；即自知喘息不歡心；即自知內心念萬物已去不可復得，喘息自知；內無所復思，喘息自知；棄捐所思，喘息自知；不棄捐所思，喘息自知；放棄軀命，喘息自知；不放棄軀命，喘息自知。是為十六即時自知也。
問：何等為莫過十數、莫減十數？報：息已盡未數是為過，息未盡便數是為減。失數亦惡，不及亦惡，是為兩惡。至二息亂為短息，至九息亂為長息，得十息為快息。相隨為微，意在長便轉意：「我何以故念長？」意在短，即時覺
【現代漢語翻譯】 現代漢語譯本： 氣息感覺短促，是什麼原因呢？因為停止后不再計數的緣故。氣息感覺悠長，是什麼原因呢？因為氣息綿延不絕的緣故。呼吸長了自己知道，呼吸短了自己知道：意思是說，意念專注于呼吸，就能自己知道呼吸的長短；意念覺察到呼吸的長短，就是自己知道；意念沒有覺察到呼吸的長短，就是不知道。
修道之人修行安般守意想要止息意念，應當憑藉什麼因緣才能止息意念呢？聽聞安般守意，什麼是『安』？什麼是『般』？『安』名為入息（吸氣），『般』名為出息（呼氣），意念專注于呼吸而不離散，這便稱為安般。守意，是爲了能夠止息意念。對於修行者、新學者來說，有四種安般守意的修行方法，去除兩種過失，成就十六種殊勝，當下就能自己覺知，這就是安般守意的修行，能夠使人止息意念。什麼是四種方法？一是數息，二是隨息，三是止息，四是觀息。什麼是兩種過失？不要超過十個數，也不要少於十個數。什麼是十六種殊勝？當下就能自己覺知呼吸長；當下就能自己覺知呼吸短；當下就能自己覺知呼吸帶動身體；當下就能自己覺知呼吸輕微；當下就能自己覺知呼吸暢快；當下就能自己覺知呼吸不暢快；當下就能自己覺知呼吸止息；當下就能自己覺知呼吸不止息；當下就能自己覺知呼吸內心歡喜；當下就能自己覺知呼吸內心不歡喜；當下就能自己覺知內心念及萬物已逝不可復得，呼吸自己知道；內心沒有其他思慮，呼吸自己知道；捨棄所思所想，呼吸自己知道；不捨棄所思所想，呼吸自己知道；放下軀體性命，呼吸自己知道；不放下軀體性命，呼吸自己知道。這就是十六種當下自己覺知。
問：什麼是不要超過十個數，也不要少於十個數？答：氣息已經結束卻沒有數到，這便是超過；氣息還沒有結束就開始數，這便是少於。失去計數也不好，沒有達到計數也不好，這就是兩種過失。數到兩次呼吸就亂了，是為短息；數到九次呼吸就亂了，是為長息；數到十次呼吸，氣息調勻，是為快息。隨息，就是氣息輕微，意念專注于長息，便轉移意念：『我為什麼會專注于長息呢？』意念專注于短息，當下就能覺察。
【English Translation】 English version: The feeling of breath being short, what is the reason? Because it stops and is no longer counted. The feeling of breath being long, what is the reason? Because the breath continues without ceasing. Knowing the breath is long, knowing the breath is short: it means that when the mind is focused on the breath, one can know the length of the breath; when the mind perceives the length of the breath, it is knowing; when the mind does not perceive the length of the breath, it is not knowing.
A practitioner who practices Ānāpānasmṛti (安般守意) wishing to stop the mind, what causes are needed to stop the mind? Hearing about Ānāpānasmṛti, what is 'Āna (安)'? What is 'Āpāna (般)'? 'Āna' is called incoming breath (inhaling), 'Āpāna' is called outgoing breath (exhaling), the mind focused on the breath without separation, this is called Ānāpānasmṛti. Guarding the mind is to be able to stop the mind. For practitioners, new learners, there are four types of Ānāpānasmṛti practice, removing two faults, achieving sixteen superiorities, immediately knowing oneself, this is the practice of Ānāpānasmṛti, enabling one to stop the mind. What are the four types? One is counting, two is following, three is stopping, four is observing. What are the two faults? Do not exceed ten counts, do not be less than ten counts. What are the sixteen superiorities? Immediately knowing oneself the breath is long; immediately knowing oneself the breath is short; immediately knowing oneself the breath moves the body; immediately knowing oneself the breath is subtle; immediately knowing oneself the breath is pleasant; immediately knowing oneself the breath is unpleasant; immediately knowing oneself the breath stops; immediately knowing oneself the breath does not stop; immediately knowing oneself the breath brings joy to the mind; immediately knowing oneself the breath does not bring joy to the mind; immediately knowing oneself that the mind thinks of all things that have passed and cannot be recovered, the breath knows itself; the mind has no other thoughts, the breath knows itself; abandoning thoughts, the breath knows itself; not abandoning thoughts, the breath knows itself; abandoning the body and life, the breath knows itself; not abandoning the body and life, the breath knows itself. These are the sixteen immediate self-knowings.
Question: What is not exceeding ten counts, and not being less than ten counts? Answer: The breath has ended but has not been counted, this is exceeding; the breath has not ended but counting has begun, this is being less. Losing count is also bad, not reaching the count is also bad, these are the two faults. When the count is disrupted at two breaths, it is a short breath; when the count is disrupted at nine breaths, it is a long breath; reaching ten breaths, the breath is even, it is a pleasant breath. Following the breath is when the breath is subtle, the mind focuses on the long breath, then shifts the mind: 'Why am I focusing on the long breath?' The mind focuses on the short breath, immediately one can perceive.
不得令意止，止爲著。放棄軀命者，謂行息。得道意，便放棄軀命；未得道意，常愛身故，不放棄軀命也。息細微為道，長為生死，短息動為生死，長於道為短，何以故？不得道意，無知見，故為短也。數息為單，相隨為復，止為一意，觀為知意，還為行道，凈為入道也。數時爲念，至十息為持，是為外禪；念身不凈隨空，是為內禪也。禪法惡來不受，是名為棄。閉口數息，隨氣出入，知氣發何所，滅何所。意有所念，不得數息；有遲疾、大小，亦不得數；耳聞聲亂，亦不得數也。數息，意在息，數為不工，行意在意乃為止。數息，意但在息，是為不工。當知意所從起、氣所滅，是乃應數因緣盡，便得定意也。守意者，念出入息，已念息不生惡，故為守意。息見因緣生，無因緣滅；因緣斷，息止也。數息為至誠，息不亂為忍辱。數息氣微，不復覺出入，如是當守一念止也。息在身，亦在外，得因緣息生，罪未盡故有息；斷因緣，息不復生也。
數息以為隨第二禪。何以故？用不待念故，為隨第二禪也。數息為不守意，念息乃為守意。息從外入息未盡，息在入意，在盡識，在數也。十息有十意為十絆，相隨有二意為二絆，止為一意為一絆。不得息數為惡意不可絆；惡意止，乃得數，是為和調可意絆也。已得息棄息
【現代漢語翻譯】 現代漢語譯本 不得讓意念停止，停止就是執著。能夠放棄自身性命的人，可以稱作『行息』（行將止息）。得到道意，便能放棄自身性命；未得到道意，常常愛惜自身，所以不能放棄自身性命。呼吸細微是合於道，呼吸長是生死，呼吸短促躁動是生死，相對於道來說長就是短，為什麼呢？因為沒有得到道意，沒有智慧見解，所以是短的。數息是單，氣息相隨是復，止是一意，觀是知意，還就是行道，凈就是入道。數呼吸的次數是念，到十息是持，這叫做外禪；觀想身體不凈隨空，這叫做內禪。禪法中惡念來了不受，這叫做棄。閉口數息，隨著氣息出入，知道氣息從哪裡發起，在哪裡滅盡。意念有所想，就不能數息；有遲緩快速、大小粗細，也不能數息；耳朵聽到聲音擾亂，也不能數息。數息時，意念在呼吸上，如果只在數字上就不對了，行意在意念上才能停止。數息，意念只在呼吸上，這是不對的。應當知道意念從哪裡生起、氣息在哪裡滅盡，這樣才能應合數息的因緣而盡除雜念，便能得到定意。守護意念的人，念出入息，因爲念息而不生惡念，所以叫做守護意念。呼吸是因緣而生，沒有因緣就滅；因緣斷絕，呼吸也就停止了。數息是爲了至誠，呼吸不亂是爲了忍辱。數息時氣息微弱，不再感覺到出入，這時應當守住一念而止息。呼吸在身體內，也在身體外，得到因緣呼吸就產生，罪業未盡所以有呼吸；斷絕因緣，呼吸就不再產生。
數息可以作為隨第二禪（Dhyana，禪那）。為什麼呢？因為不用等待意念，所以是隨第二禪。數息是不守護意念，念息才是守護意念。呼吸從外面進入，氣息沒有盡，氣息在進入，意念在盡滅，意識在數息。十息有十個意念是十個束縛，氣息相隨有兩個意念是兩個束縛，止是一個意念是一個束縛。沒有得到息數是惡意不可束縛；惡意止息，才能得到數息，這是和調可意的束縛。已經得到息就應該捨棄息。
【English Translation】 English version Do not let the mind stop; stopping is attachment. One who can give up their body and life can be called 'cessation of action' (行息). Having attained the intention of the Dao (道, the Way), one can give up their body and life; not having attained the intention of the Dao, one always cherishes the body, so one cannot give up their body and life. Subtle breathing is in accordance with the Dao, long breathing is birth and death, short and agitated breathing is birth and death; relative to the Dao, long is short. Why? Because one has not attained the intention of the Dao and lacks wisdom and understanding, so it is short. Counting breaths is single, breaths following each other is double, stopping is one intention, observing is knowing intention, returning is practicing the Dao, purity is entering the Dao. Counting breaths is mindfulness, reaching ten breaths is holding, this is called external Dhyana (禪那, meditation); contemplating the body's impurity and following emptiness, this is called internal Dhyana. In Dhyana, evil thoughts arise but are not accepted; this is called abandonment. Close the mouth and count breaths, following the breath in and out, knowing where the breath arises and where it ceases. If the mind has thoughts, one cannot count breaths; if there is slowness or speed, largeness or smallness, one cannot count breaths; if the ears hear sounds and are disturbed, one cannot count breaths. When counting breaths, if the mind is on the breath, focusing only on the numbers is incorrect; the intention of practice should be on the mind to stop. Counting breaths, if the mind is only on the breath, this is incorrect. One should know where the mind arises and where the breath ceases; in this way, one can accord with the conditions of counting breaths and exhaust distractions, and then one can attain Samadhi (定, concentration). One who guards the mind, mindful of the in-breath and out-breath, because of mindfulness of the breath, evil thoughts do not arise, so it is called guarding the mind. Breath arises from conditions, and ceases without conditions; when conditions are cut off, breath also stops.
Counting breaths can be regarded as following the second Dhyana. Why? Because it does not require waiting for thoughts, so it is following the second Dhyana. Counting breaths is not guarding the mind; being mindful of the breath is guarding the mind. Breath enters from the outside, and the breath is not exhausted; the breath is in the entering, the mind is in the exhaustion, and consciousness is in the counting. Ten breaths have ten intentions, which are ten fetters; breaths following each other have two intentions, which are two fetters; stopping has one intention, which is one fetter. Not attaining the counting of breaths is evil intention and cannot be fettered; when evil intention stops, then one can attain the counting of breaths, which is a harmonious and agreeable fetter. Having attained the breath, one should abandon the breath.
，已得相隨棄相隨，已得止棄止，已得觀棄觀，莫復還；莫復還者，莫複數。息亦使意，意亦使息也；有所念為息使意，無所念為意使息也。息有四事：一為風，二為氣，三為息，四為喘。有聲為風，無聲為氣，出入為息，氣出入不盡為喘也。數息斷外，相隨斷內，數從外入為斷外，亦欲離外因緣，數從中出為欲離內因緣。外為身離，內為意離；身離、意離是為相隨，出、入息是為二事也。數息為欲斷內外因緣。何等為內、外？謂眼、耳、鼻、口、身、意為內，色、聲、香、味、細滑、念為外也。行息為使意向空，但欲止余意。何以為向空？息中無所為故也。數息意走不？即時覺者，罪重意輕，罪引意去疾，故不覺也。行道已得息，自厭息意，欲轉不復欲數，如是為得息。相隨止觀亦爾也。知出入息滅，滅為得息相；知生死不復用，為得生死相。已得四禪，但念空為種道栽。
行息已得定，不復覺氣出入，便可觀。一、當觀五十五事；二、當觀身中十二因緣也。
問：息出入，寧有處不？報：息入時是其處，出息時是其處。數息身坐，痛癢、思想、生死、識止不行，是為坐也。念息得道，覆校計者，用息無所知故。
問：念息得道，何以為無所知？報：意知息，息不知意，是為無所知。人不能得校
【現代漢語翻譯】 現代漢語譯本： 已經得到了『相隨』（Anusasati，隨念）就捨棄『數息』（Anapana，念呼吸），已經得到了『止』（Samatha，止觀）就捨棄『止』，已經得到了『觀』（Vipassana，觀）就捨棄『觀』，不要再返回到之前的狀態；所說的『不要再返回』，就是不要再重複之前的步驟。『數息』也會驅使意念，意念也會驅使『數息』；有所念想的時候是『數息』驅使意念，沒有所念想的時候是意念驅使『數息』。呼吸有四種狀態：一是風（Vata），二是氣（Pitta），三是息（Svasa），四是喘（Ucchvasa）。有聲音的是風，沒有聲音的是氣，一進一出的是息，氣息出入不順暢的是喘。『數息』是爲了斷絕外在的干擾，『相隨』是爲了斷絕內在的干擾，從外向內數是爲了斷絕外在的干擾，也是爲了離開外在的因緣，從內向外數是爲了離開內在的因緣。外是指身體的脫離，內是指意念的脫離；身體脫離、意念脫離，這就是『相隨』，呼氣、吸氣是兩件事。『數息』是爲了斷絕內外因緣。什麼是內、外？眼、耳、鼻、口、身、意是內，色、聲、香、味、觸、法是外。『行息』是爲了使意念趨向空，只是爲了停止其他的意念。什麼是趨向空？因為在呼吸中沒有其他的作為。『數息』時意念會跑掉嗎？如果立刻覺察到，罪過就重而意念就輕，罪過牽引意念快速離開，所以才不能覺察。修行已經得到了『息』，自己厭倦了『息』的意念，想要轉變而不想要再數息，這樣就是得到了『息』。『相隨』、『止觀』也是這樣。知道呼氣、吸氣滅盡，滅盡就是得到『息』的征相；知道生死不再起作用，就是得到了生死的征相。已經得到了四禪，只是念空，這是種植道業的根本。
修行『行息』已經得到了禪定，不再覺察到氣息的出入，就可以修『觀』。一、應當觀察五十五事；二、應當觀察身中的十二因緣。
問：氣息的出入，難道沒有固定的處所嗎？答：吸氣的時候是它的處所，呼氣的時候是它的處所。『數息』時身體端坐，痛癢、思想、生死、識都停止不行，這就是『坐』。念『息』得到了道，又重新計算，是因為用『息』而無所知。
問：念『息』得到了道，為什麼說是無所知？答：意念知道『息』，『息』不知道意念，這就是無所知。人不能夠重新計算。
【English Translation】 English version: Having attained Anusasati (following mindfulness), abandon Anapana (mindfulness of breathing); having attained Samatha (tranquility), abandon Samatha; having attained Vipassana (insight), abandon Vipassana; do not revert to the previous state; 『do not revert』 means do not repeat the previous steps. Anapana also drives the mind, and the mind also drives Anapana; when there is something to think about, Anapana drives the mind, when there is nothing to think about, the mind drives Anapana. Breathing has four states: first is Vata (wind), second is Pitta (bile), third is Svasa (breath), and fourth is Ucchvasa (gasping). Having sound is wind, having no sound is air, in and out is breath, and breath in and out is not complete is gasping. Counting breaths is to cut off external disturbances, Anusasati is to cut off internal disturbances, counting from outside to inside is to cut off external disturbances, and also to leave external causes and conditions, counting from inside to outside is to leave internal causes and conditions. Outside refers to the separation of the body, inside refers to the separation of the mind; separation of the body and separation of the mind, this is Anusasati, exhaling and inhaling are two things. Counting breaths is to cut off internal and external causes and conditions. What are internal and external? Eye, ear, nose, mouth, body, and mind are internal, form, sound, smell, taste, touch, and dharma are external. Practicing breath is to make the mind tend towards emptiness, just to stop other thoughts. What is tending towards emptiness? Because there is nothing else to do in breathing. Does the mind run away when counting breaths? If you realize it immediately, the sin is heavy and the mind is light, the sin pulls the mind away quickly, so you cannot realize it. Cultivation has already attained breath, and you are tired of the thought of breath, wanting to change and not wanting to count breaths again, this is attaining breath. Anusasati, Samatha, and Vipassana are also like this. Knowing that exhaling and inhaling cease, cessation is the sign of attaining breath; knowing that birth and death no longer work, is the sign of attaining birth and death. Having already attained the four Dhyanas, just thinking of emptiness is the root of planting the path.
Cultivating Anapana has already attained Samadhi, no longer aware of the breath going in and out, then you can cultivate Vipassana. First, you should observe the fifty-five things; second, you should observe the twelve causes and conditions in the body.
Question: Does the breath going in and out have a fixed place? Answer: When inhaling, it is its place, when exhaling, it is its place. When counting breaths, the body sits upright, pain, itching, thoughts, birth and death, and consciousness all stop, this is sitting. Gaining the path by thinking of breath, and then recalculating, is because you use breath without knowing.
Question: Gaining the path by thinking of breath, why is it said to be without knowing? Answer: The mind knows the breath, the breath does not know the mind, this is without knowing. People cannot recalculate.
計意，便令數息，欲令意定。雖數息，但不生惡。無有黠智，當何等行得黠慧？從一至十，分別定亂，識對行藥；已得定意，便隨黠慧，得校計為墮觀也。
問：何等為數？報：數者謂事。譬如人有事更求，是為數罪。道人數福，何以故正為十？一意起為一，二意起為二，數終於十，至十為竟，故言十數為福。復有罪者，用不能壞息，故為罪；亦謂意生死不滅，墮世間已，不斷世間事為罪也。六情為六事，痛癢、思想、生死、識，合為十事，應內十息；殺、盜、淫、兩舌、惡口、妄言、綺語、嫉妒、瞋恚、癡，應外十息，謂止不行也。
問：何等為十六事？報：十事者謂數，至十六者，謂數、相隨、止、觀、還、凈，是為十六事，為行不離，為隨道也。
問：數息念風為隨色，何以應道？報：行意在數不念色，氣盡便滅，墮非常、知非常為道也。道人慾得道，要當知坐、行二事：一者為坐，二者為行。
問：坐與行為同、不同？報：有時同，有時不同。數息、相隨、止、觀、還、凈，此六事有時為坐，有時為行。何以故？數息意定是為坐，意隨法是為行；已起意不離為行，亦為坐也。
坐禪法，一不數二，二不數一。一數二者，謂數一息未竟便言二，是為一數二，如是為過精進；二數
【現代漢語翻譯】 現代漢語譯本 計意，便開始數息，想要使意念安定。即使數息，也不會產生惡念。如果沒有智慧，應當如何修行才能獲得智慧？從一數到十，分辨意念的安定與散亂，認識對治的方法；已經獲得意念安定，便跟隨智慧，得到校計，避免落入斷見。
問：什麼是『數』？答：『數』指的是事情。譬如人有事還要求更多，這就是數罪。修行人以數息為福，為什麼以十為準？一個意念生起為一，兩個意念生起為二，數到十就結束，到十就完成，所以說十數為福。再有罪過，是因為不能斷滅氣息，所以是罪；也指意念生死不滅，墮入世間后，不斷絕世間事就是罪過。六情（六根）為六事，痛癢、思想、生死、識，合起來為十事，對應內在的十息；殺、盜、淫、兩舌、惡口、妄言、綺語、嫉妒、瞋恚（chēn huì，嗔恨）、癡，對應外在的十息，意思是停止這些行為。
問：什麼是十六事？答：十事指的是數息，到十六事，指的是數、相隨、止、觀、還、凈，這十六事，修行時不可分離，是爲了隨順正道。
問：數息念風屬於隨色（sè，色蘊），為什麼說它應合於道？答：修行時意念專注于數息而不念色，氣息用盡便會滅盡，認識到無常，認識到無常就是道。修行人想要得道，一定要知道坐禪和經行兩件事：一是坐禪，二是經行。
問：坐禪和經行是相同還是不同？答：有時相同，有時不同。數息、相隨、止、觀、還、凈，這六件事有時是坐禪，有時是經行。為什麼這樣說？數息使意念安定就是坐禪，意念隨順法理就是經行；已經生起的意念不離正念就是經行，也是坐禪。
坐禪的方法，一是不能數二，二是不能數一。一數二，指的是數一息還沒有結束就說二，這就是一數二，這樣是過度精進；二數
【English Translation】 English version Contemplating intention, one then begins counting breaths, desiring to calm the mind. Even while counting breaths, no evil thoughts arise. If one lacks wisdom, what practice should one undertake to gain wisdom? Counting from one to ten, distinguishing between stability and distraction, recognizing the remedies; having attained mental stability, one then follows wisdom, obtaining calculation to avoid falling into nihilistic views.
Question: What is 'counting'? Answer: 'Counting' refers to matters. For example, if a person has a matter and seeks more, this is counting sins. A practitioner considers counting breaths as a blessing; why is ten taken as the standard? One thought arising is one, two thoughts arising is two, counting ends at ten, reaching ten is completion, therefore it is said that counting to ten is a blessing. Furthermore, there are sins because one cannot destroy the breath, therefore it is a sin; it also refers to the mind's birth and death not ceasing, having fallen into the world, not cutting off worldly affairs is a sin. The six senses are six matters, pain, thought, birth and death, consciousness, combined are ten matters, corresponding to the ten inner breaths; killing, stealing, lust, divisive speech, harsh speech, lying, frivolous speech, jealousy, anger, and delusion, correspond to the ten outer breaths, meaning to stop these actions.
Question: What are the sixteen matters? Answer: The ten matters refer to counting breaths, reaching sixteen matters, refers to counting, following, stopping, observing, returning, and purifying, these sixteen matters, in practice should not be separated, it is to accord with the path.
Question: Counting breaths and being mindful of the wind belongs to following form (sè, form skandha), why is it said to accord with the path? Answer: In practice, the mind focuses on counting breaths and does not dwell on form, when the breath is exhausted it will cease, recognizing impermanence, recognizing impermanence is the path. A practitioner who wishes to attain the path must know the two matters of sitting meditation and walking meditation: one is sitting meditation, and the other is walking meditation.
Question: Are sitting meditation and walking meditation the same or different? Answer: Sometimes they are the same, sometimes they are different. Counting breaths, following, stopping, observing, returning, and purifying, these six matters are sometimes sitting meditation, sometimes walking meditation. Why is this said? Counting breaths to stabilize the mind is sitting meditation, the mind following the Dharma is walking meditation; the mind that has arisen not departing from right mindfulness is walking meditation, and also sitting meditation.
The method of sitting meditation, one is not to count two, two is not to count one. One counting two, refers to counting one breath not yet finished and then saying two, this is one counting two, this is excessive diligence; two counting
一者，謂息已入二甫言一，是為二數一，如是為不及精進。從三至四、五至六、七至八、九至十，各自有分部，當分別所屬；在一數一，在二數二，是為法行，便墮精進也。
有三坐墮道：一為數息坐，二為誦經坐，三為聞經喜坐，是為三也。坐有三品：一為味合坐，二為凈坐，三為無有結坐。何等為味合坐？謂意著行不離，是為味合坐。何謂為凈坐？謂不念為凈坐。何等為無有結坐？謂結已盡為無有結坐也。息有三輩：一為雜息，二為凈息，三為道息。不行道，是為雜息；數至十息不亂，是為凈息；已得道，是為道息也。息有三輩：有大息，有中息，有微息。口有所語，謂大息止；念道，中息止；得四禪，微息止也。
問：佛何以教人數息守意？報：有四因緣；一者、用不欲痛故；二者、用避亂意故；三者、用閉因緣，不欲與生死會故；四者、用欲得泥洹道故也。譬喻說日無光明者，有四因緣：一者、用有云故；二者、用有塵故；三者、用有大風故；四者、用有煙故。數息不得，亦有四因緣：一者、用念生死校計故；二者、用飲食多故；三者、用疲極故；四者、用坐不得更罪地故。此四事來皆有相：坐數息，忽念他事失息意，是爲念校計相；骨節盡痛，不能久坐，是為食多相；身重意瞪𥌋，但欲睡眠，
【現代漢語翻譯】 現代漢語譯本 第一種情況，指的是氣息已經進入，但只說了『一』，實際上是兩次呼吸算作一次，這就是計數不準確，屬於不夠精進。從三次到四次、五次到六次、七次到八次、九次到十次，各自有其分界，應當分別清楚所屬；在一次呼吸時數『一』，在兩次呼吸時數『二』，這才是如法修行，便屬於精進了。
有三種坐禪會墮落：一是數息坐禪，二是誦經坐禪，三是聽聞佛經後心生歡喜的坐禪，這就是三種情況。坐禪有三種品類：一是味著于禪定的坐禪，二是清凈的坐禪，三是沒有煩惱結縛的坐禪。什麼是味著于禪定的坐禪？指的是心意執著于禪定中的感受而不願離開，這就是味著于禪定的坐禪。什麼是清凈的坐禪？指的是不起任何雜念的坐禪，就是清凈的坐禪。什麼是沒有煩惱結縛的坐禪？指的是煩惱結縛已經斷盡的坐禪，就是沒有煩惱結縛的坐禪。呼吸有三種層次：一是雜亂的呼吸，二是清凈的呼吸，三是通向覺悟的呼吸。不依正道修行，就是雜亂的呼吸；數到十次呼吸而不散亂，就是清凈的呼吸；已經證得道果，就是通向覺悟的呼吸。呼吸有三種狀態：有粗大的呼吸，有中等的呼吸，有細微的呼吸。口中說話時，粗大的呼吸才會停止；心中思念佛法時，中等的呼吸才會停止；證得四禪時，細微的呼吸才會停止。
問：佛陀為什麼教導人們數息守意？答：有四個原因：一是，爲了不感受痛苦；二是，爲了避免散亂的心意；三是，爲了關閉輪迴的因緣，不願與生死相會；四是，爲了想要證得涅槃之道。譬如說太陽沒有光明，有四個原因：一是，因為有云遮蔽；二是，因為有塵埃遮蔽；三是，因為有大風吹拂；四是，因為有煙霧遮蔽。數息不得法，也有四個原因：一是，因為心中思念生死的種種算計；二是，因為飲食過多；三是，因為疲憊不堪；四是，因為坐禪的姿勢不正確。這四種情況出現時都有相應的徵兆：坐禪數息時，忽然想起其他事情而失去對呼吸的專注，這就是思念算計的徵兆；骨節疼痛，不能久坐，這就是飲食過多的徵兆；身體沉重，意識昏沉，只想睡覺
【English Translation】 English version Firstly, it refers to when the breath has already entered, but only 'one' is said, which is counting two breaths as one. This is inaccurate counting and indicates a lack of diligence. From three to four, five to six, seven to eight, nine to ten, each has its own division and should be clearly distinguished. Counting 'one' on one breath, and 'two' on two breaths, this is practicing according to the Dharma and constitutes diligence.
There are three types of sitting meditation that lead to downfall: first, sitting meditation focused on counting breaths; second, sitting meditation focused on reciting scriptures; and third, sitting meditation with joy after hearing scriptures. These are the three types. There are three qualities of sitting meditation: first, sitting with attachment to the taste of meditation; second, pure sitting; and third, sitting without fetters. What is sitting with attachment to the taste of meditation? It refers to the mind being attached to the sensations in meditation and unwilling to leave them. This is sitting with attachment to the taste of meditation. What is pure sitting? It refers to sitting without any distracting thoughts, which is pure sitting. What is sitting without fetters? It refers to sitting where the fetters have been exhausted, which is sitting without fetters. There are three levels of breath: first, mixed breath; second, pure breath; and third, breath leading to the path. Not practicing the path is mixed breath. Counting to ten breaths without distraction is pure breath. Having attained the path is breath leading to the path. There are three states of breath: there is coarse breath, there is medium breath, and there is subtle breath. When speaking, coarse breath ceases. When contemplating the Dharma, medium breath ceases. When attaining the four Dhyanas (meditative states), subtle breath ceases.
Question: Why did the Buddha teach people to count breaths and guard the mind? Answer: There are four reasons: first, to avoid experiencing pain; second, to avoid a scattered mind; third, to close the causes of rebirth, not wanting to meet with birth and death; fourth, to want to attain the path of Nirvana (liberation). For example, the sun has no light for four reasons: first, because there are clouds covering it; second, because there is dust covering it; third, because there is a strong wind blowing; fourth, because there is smoke. Not being able to count breaths properly also has four reasons: first, because the mind is thinking about the calculations of birth and death; second, because of eating too much; third, because of being exhausted; fourth, because the sitting posture is incorrect. These four things have corresponding signs when they arise: when sitting in meditation and counting breaths, suddenly thinking of other things and losing focus on the breath, this is the sign of thinking about calculations; when the joints ache and one cannot sit for long, this is the sign of eating too much; when the body is heavy and the mind is dull, only wanting to sleep
是為疲極相；四面坐，不得一息，是為罪地相。以知罪，當經行；若讀經文坐，意不習罪，亦禍消也。
道人行道當念本。何等為本？謂心意識是為本。是三事皆不見，已生便滅，本意不復生，得是意為道意；本意已滅，無為痛更因緣生便斷也。定意日勝，日勝為定意。有時從息得定意，有時從相隨得定意，有時從止得定意，有時從觀得定意，隨得定因緣直行也。
行息亦墮貪，何以故？意以定便喜故。便當計出息、入息、念滅時，息生，身生；息滅，身滅。尚未脫生死苦，何以故？喜已計，如是便貪止也。數息欲疾，相隨欲遲；有時數息當安徐，相隨時當爲疾。何以故？數息意不亂當安徐，數亂當爲疾，相隨亦同如是也。第一數亦相隨，所念異，雖數息，當知氣出入，意著在數也。數息，復行相隨。止觀者，謂不得息；前世有習，在相隨止觀。雖得相隨，止觀當還從數息起也。數息意不離，是為法離，為非法數息，意不隨罪，意在世間，便墮罪也。數息為不欲亂意故，意以不亂復行相隨者，證上次意知為止。止與觀同，還與凈同也。行道得微意當倒意者，謂當更數息。若讀經已，乃復行禪微意者，謂不數息及行相隨也。
佛有六潔意，謂數息、相隨、止、觀、還、凈，是六事能制無形也。息亦是
【現代漢語翻譯】 現代漢語譯本： 這是疲憊至極的狀態；四面端坐，不得片刻休息，這是身處罪惡之地的狀態。既然知道是罪，就應當經行（一種禪修方式，指行走時的禪定）；如果讀誦經文時坐著，心意不能擺脫罪惡，也會招致禍患。
修行之人行道應當專注于根本。什麼是根本？就是心、意、識這三者。這三者都不可見，一生起就滅去，原本的意念不再產生，領悟到這種意境就是得道的意境；原本的意念已經滅去，不要讓痛苦再次因緣和合而生起，要立刻斷除。禪定之意日益增長，日益增長就是禪定之意。有時從呼吸中得到禪定之意，有時從觀想事物中得到禪定之意，有時從止息妄念中得到禪定之意，有時從觀照事物本質中得到禪定之意，隨著得到的禪定因緣正直前行。
行走和止息也可能墮入貪慾，為什麼呢？因為心意一旦安定就感到喜悅的緣故。就應當計算呼氣、吸氣、念頭滅去的時候，呼吸生起，身體生起；呼吸滅去，身體滅去。尚未脫離生死苦海，為什麼呢？因為喜悅已經產生，像這樣就會貪戀止息。數息希望快速，觀想事物希望緩慢；有時數息應當安穩緩慢，觀想事物應當快速。為什麼呢？數息時心意不亂就應當安穩緩慢，心意散亂就應當快速，觀想事物也同樣如此。首先是數息也觀想事物，所念的內容不同，即使數息，也應當知道氣息的出入，心意專注于數數。數息之後，再進行觀想事物。止和觀，指的是無法專注于呼吸；前世有修習的習慣，在於觀想事物和止息妄念。即使能夠觀想事物，止息妄念，也應當返回到從數息開始。數息時心意不離散，這是從法上遠離，如果不是爲了遠離罪惡而數息，心意停留在世俗之中，就會墮入罪惡。數息是爲了不讓心意散亂，心意不散亂之後再進行觀想事物，驗證上次的意念，知道這就是止。止和觀是相同的，返回和清凈是相同的。修行得到細微的意念卻顛倒了，指的是應當重新數息。如果讀誦經文之後，再進行禪修得到細微的意念，指的是不數息以及進行觀想事物。
佛有六種清凈的意念，就是數息、相隨、止、觀、還、凈，這六件事能夠制服無形之物。呼吸也是
【English Translation】 English version: This is the state of extreme exhaustion; sitting upright on all sides, without a moment's rest, this is the state of being in a land of sin. Since knowing it is a sin, one should practice 'walking meditation' (a form of meditation, referring to meditation while walking); if sitting while reciting scriptures, and the mind cannot escape sin, it will also invite misfortune.
A practitioner should focus on the root when practicing the Way. What is the root? It is the mind, intention, and consciousness. These three are all invisible, arising and ceasing immediately. The original intention no longer arises. Realizing this state is the state of the Way; the original intention has already ceased, do not let suffering arise again due to causes and conditions, cut it off immediately. The intention of Samadhi increases daily, increasing daily is the intention of Samadhi. Sometimes one obtains the intention of Samadhi from breathing, sometimes one obtains the intention of Samadhi from following appearances, sometimes one obtains the intention of Samadhi from stopping thoughts, sometimes one obtains the intention of Samadhi from contemplation, follow the conditions of Samadhi obtained and proceed directly.
Walking and resting can also fall into greed, why? Because the mind feels joy once it is settled. One should then count the exhales, inhales, and the moment thoughts cease, the breath arises, the body arises; the breath ceases, the body ceases. One has not yet escaped the suffering of birth and death, why? Because joy has already arisen, like this one will crave cessation. Counting breaths should be fast, following appearances should be slow; sometimes counting breaths should be steady and slow, following appearances should be fast. Why? When counting breaths, if the mind is not disturbed, it should be steady and slow, if the mind is disturbed, it should be fast, following appearances is the same. First is counting breaths and also following appearances, the content of thought is different, even when counting breaths, one should know the breath goes in and out, the mind is focused on counting. After counting breaths, then practice following appearances. Stopping and contemplating, refers to not being able to focus on breathing; in previous lives there was a habit of practice, in following appearances and stopping thoughts. Even if one can follow appearances and stop thoughts, one should return to starting from counting breaths. If the mind does not stray when counting breaths, this is separation from the Dharma, if one is not counting breaths to separate from sin, and the mind remains in the world, one will fall into sin. Counting breaths is to prevent the mind from being disturbed, after the mind is not disturbed, then practice following appearances, verifying the previous intention, knowing this is stopping. Stopping and contemplating are the same, returning and purifying are the same. If one obtains a subtle intention in practice but it is inverted, it means one should count breaths again. If after reciting scriptures, one then practices meditation and obtains a subtle intention, it means not counting breaths and practicing following appearances.
The Buddha has six pure intentions, which are counting breaths, following appearances, stopping, contemplating, returning, and purifying. These six things can subdue the formless. Breathing is also
意，亦非意。何以故？數時，意在息為是；不數時，意息各自行，是為非意。從意生息已，止無有意也。人不使意，意使人。使意者，謂數息、相隨、止、觀、還、凈。念《三十七品經》，是為使意；人不行道，貪求隨欲，是為意使人也。
息有垢，息垢不去，不得息。何等為息垢？謂三冥中最劇者，是為息垢。何等為三冥？謂三毒起時，身中正冥，故言三冥。三毒者：一為貪淫，二為瞋恚，三為愚癡。人皆坐是三事死，故言毒也。數息時，意在數息；未數時，有三意：有善意、有惡意、有不善不惡意。
欲知人得息相者，當觀萬物及諸好色，意不復著，是為得息；相意復著，是為未得，當更精進。行家中意欲盡者，謂六情為意家，貪愛萬物皆為意家也。相隨者，謂行善法，從是得脫，當與相隨；亦謂不隨五陰、六入、息與意相隨也。
問：第三止何以故止在鼻頭？報：用數息、相隨、止、觀、還、凈，皆從鼻出入，意習故處，亦為易識，以是故著鼻頭也。惡意來者斷為禪，有時在鼻頭止，有時在心中止；在所著為止。邪來亂人意，直觀一事，諸惡來，心不當動，心為不畏之哉也。止有四：一為數止，二為相隨止，三為鼻頭止，四為息心止。止者，謂五樂六入，當制止之也。
入息至盡鼻頭
【現代漢語翻譯】 現代漢語譯本： 意，也並非無意。為什麼這麼說呢？數息的時候，意念專注于呼吸，這是有意；不數息的時候，意念和呼吸各自執行，這是無意。從意念產生呼吸之後，止息時就沒有意念了。不是人使用意念，而是意念使用人。使用意念，指的是數息、相隨、止、觀、還、凈。唸誦《三十七品經》（菩提分法），這是使用意念；人不行道，貪求慾望，這是意念使用人。 呼吸有垢染，呼吸的垢染不去除，就不能得到真正的止息。什麼是呼吸的垢染呢？指的是三種黑暗中最厲害的，這就是呼吸的垢染。什麼是三種黑暗呢？指的是三種毒素生起的時候，身心中一片黑暗，所以說是三種黑暗。三種毒素是：一是貪淫，二是嗔恚，三是愚癡。人都是因為這三件事而走向死亡，所以說是毒。 數息的時候，意念專注于數息；沒有數息的時候，有三種意念：有善意、有惡意、有不善不惡意。 想要知道人是否得到息相，應當觀察萬物以及各種美好的事物，意念不再執著，這就是得到了息相；意念仍然執著，這就是沒有得到，應當更加精進。修行人在家中想要斷盡意念，指的是六情（眼、耳、鼻、舌、身、意）是意念的家，貪愛萬物都是意念的家。相隨，指的是行善法，從此得到解脫，應當與善法相隨；也指不隨五陰（色、受、想、行、識）、六入（眼、耳、鼻、舌、身、意），呼吸與意念相互隨順。 問：第三止為什麼止在鼻頭？答：因為數息、相隨、止、觀、還、凈，都是從鼻子出入，意念習慣於這個地方，也容易識別，因此才專注于鼻頭。惡意來的時候，斷除它就是禪定，有時在鼻頭止，有時在心中止；在所執著的地方止。邪念來擾亂人的意念，直接觀想一件事，各種惡念來的時候，心不應當動搖，心就不會畏懼了。止有四種：一是數止，二是相隨止，三是鼻頭止，四是息心止。止，指的是五樂（色、聲、香、味、觸）六入（眼、耳、鼻、舌、身、意），應當制止它們。 入息直到鼻頭盡處。
【English Translation】 English version: 'Mind, yet not mind.' Why is this so? When counting breaths, the mind is focused on the breath, which is 'mindful'; when not counting breaths, the mind and breath each go their own way, which is 'not mindful.' After breath arises from mind, there is no mind when stopping. It is not the person who uses the mind, but the mind that uses the person. 'Using the mind' refers to counting breaths, following, stopping, observing, returning, and purifying. Reciting the Thirty-Seven Limbs of Enlightenment Sutra (Bodhipakkhiyādhammā), this is 'using the mind'; if a person does not follow the path, greedily seeking desires, this is the 'mind using the person.' Breath has defilements; if the defilements of breath are not removed, one cannot attain cessation. What are the defilements of breath? They refer to the most severe of the three darknesses, which are the defilements of breath. What are the three darknesses? They refer to when the three poisons arise, the body and mind are in darkness, hence the term 'three darknesses.' The three poisons are: first, greed and lust (貪淫, tan-yin); second, anger and hatred (瞋恚, chēn-huì); third, ignorance and delusion (愚癡, yú-chī). People all die because of these three things, hence the term 'poison.' When counting breaths, the mind is focused on counting breaths; when not counting breaths, there are three kinds of mind: there is good mind, there is bad mind, and there is neither good nor bad mind. If you want to know whether a person has attained the sign of breath, you should observe all things and all beautiful sights, and if the mind is no longer attached, this is attaining the sign of breath; if the mind is still attached, this is not attaining it, and one should be more diligent. If a practitioner at home wants to exhaust the mind, it refers to the six senses (六情, liù-qíng: eye, ear, nose, tongue, body, and mind) being the home of the mind, and greedily loving all things being the home of the mind. 'Following' refers to practicing good Dharma, and from this attaining liberation, one should follow the good Dharma; it also refers to not following the five aggregates (五陰, wǔ-yīn: form, feeling, perception, volition, and consciousness), the six entrances (六入, liù-rù: eye, ear, nose, tongue, body, and mind), and the breath and mind following each other. Question: Why does the third stopping stop at the tip of the nose? Answer: Because counting breaths, following, stopping, observing, returning, and purifying all go in and out through the nose, the mind is accustomed to this place, and it is also easy to recognize, therefore it focuses on the tip of the nose. When bad thoughts come, cutting them off is dhyana (禪, chán); sometimes it stops at the tip of the nose, sometimes it stops in the heart; it stops where it is attached. If evil thoughts come to disturb a person's mind, directly contemplate one thing, and when all kinds of evil thoughts come, the mind should not be moved, and the mind will not be afraid. There are four kinds of stopping: first, counting stopping; second, following stopping; third, nose-tip stopping; and fourth, breath-mind stopping. 'Stopping' refers to the five pleasures (五樂, wǔ-lè: form, sound, smell, taste, and touch) and the six entrances (六入, liù-rù: eye, ear, nose, tongue, body, and mind), which should be stopped. The incoming breath reaches the end of the nose.
止，謂惡不復入至鼻頭止；出息至盡著鼻頭，謂意不復離身行向惡，故著鼻頭；亦謂息初入時，便一念向不復轉，息出入亦不復覺，是為止也。止者，如如出息、入息，覺知前意出，不覺后意出。覺前意為意相觀，便察出入息見敗，便受相畏生死，便卻意，便隨道意相也。莫為相隨者，但念著鼻頭，五陰因緣不復念，罪斷意滅，亦不喘息，是為止也。莫為相隨者，謂莫複意念出入，隨五陰因緣，不復喘息也。
第四觀者，觀息敗時，與觀身體異息，見因緣生，無因緣滅也。心意受相者，謂意欲有所得，心計因緣會當覆滅，便斷所欲不復向，是為心意受相也。以識因緣為俱相觀者，謂識知五陰因緣，出息亦觀，入息亦觀；觀者謂觀五陰，是為俱觀。亦應意意相觀，為兩因緣，在內斷惡、念道也。觀出息異、入息異者，謂出息為生死陰，入息為思想陰；有時出息為痛癢陰，入息為識陰。隨因緣起便受陰，意所向無有常，用是故為異，道人當分別知。是亦謂出息滅，入息生；入息滅，出息生也。無有故者，謂人意及萬物，意起已滅，物生復死，是為無有故也。非出息是入息，非入息是出息；非謂出息時意不念入息，入息時意不念出息，所念異故言非也。中信者，謂入道中、見道因緣、通道，是為中信也。
第五
【現代漢語翻譯】 現代漢語譯本 『止』，是指惡念不再進入，停留在鼻尖處。呼氣直至氣盡時，意念專注于鼻尖，意味著意念不再離開身體而趨向惡念，所以專注于鼻尖。也可以說，氣息剛進入時，就一心向善不再改變，氣息出入也不再察覺，這就是『止』。『止』的狀態，就像覺知呼氣、吸氣一樣，覺知到之前的意念出去，不覺知之後的意念出去。覺知之前的意念是意念的表象，於是觀察出入息看到敗壞，便會產生對生死的恐懼，於是停止意念，便順從於正道的意念表象。不要被表象所牽引，只要專注于鼻尖，五陰的因緣就不再被憶念，罪惡斷絕，意念消滅，也就不再喘息，這就是『止』。不要被表象所牽引，是指不要再意念出入，隨順五陰的因緣，也就不再喘息。
第四種觀想，是觀察氣息敗壞時，與觀察身體氣息不同，看到因緣生，無因緣滅。心意接受表象，是指意念想要有所得，心中盤算因緣聚合應當復又消滅，便斷絕所欲不再趨向，這就是心意接受表象。用意識因緣作為共同的觀察對象，是指認識到五陰的因緣，呼氣也觀察，吸氣也觀察；觀察是指觀察五陰，這就是共同的觀察。也應該意念與意念相互觀察，作為兩種因緣，在內心斷絕惡念、憶念正道。觀察呼氣不同、吸氣不同，是指呼氣是生死的陰影，吸氣是思想的陰影；有時呼氣是痛癢的陰影，吸氣是意識的陰影。隨著因緣生起便接受陰影，意念所趨向沒有常態，因此說它們是不同的，修道之人應當分別知曉。這也是說呼氣滅，吸氣生；吸氣滅，呼氣生。沒有永恒存在的東西，是指人的意念以及萬物，意念生起后便會消滅，萬物產生后又會死亡，這就是沒有永恒存在的東西。不是呼氣就是吸氣，不是吸氣就是呼氣；不是說呼氣時意念不憶念吸氣，吸氣時意念不憶念呼氣，而是因為所憶念的不同，所以說『非』。『中信』，是指進入正道之中、見到正道的因緣、相信正道，這就是『中信』。
第五
【English Translation】 English version 'Cessation' means that evil thoughts no longer enter, stopping at the tip of the nose. Exhaling until the breath is exhausted, focusing the mind on the tip of the nose, signifies that the mind no longer leaves the body to incline towards evil thoughts, hence focusing on the tip of the nose. It can also be said that when the breath first enters, one single-mindedly turns towards goodness without changing, and no longer perceives the breath entering and exiting; this is 'cessation'. The state of 'cessation' is like being aware of exhaling and inhaling, aware that the previous thought has gone out, without being aware of the subsequent thought going out. Being aware of the previous thought is the appearance of the thought, and thus observing the in-breath and out-breath, one sees decay, and then fear of birth and death arises. Therefore, one stops the thought and follows the appearance of the thought of the Path. Do not be led by appearances; just focus on the tip of the nose, and the conditions of the five skandhas (five aggregates) will no longer be remembered, sins will be cut off, thoughts will be extinguished, and one will no longer breathe; this is 'cessation'. Do not be led by appearances, which means do not think about breathing in and out, following the conditions of the five skandhas, and thus no longer breathe.
The fourth contemplation is to observe when the breath decays, and to see that it is different from the breath of the body, seeing that it arises from conditions and ceases without conditions. The mind accepting appearances means that the mind wants to gain something, calculating that when conditions come together, they should decay again, and then cutting off desires and no longer inclining towards them; this is the mind accepting appearances. Using the conditions of consciousness as a common object of observation means recognizing the conditions of the five skandhas, observing the out-breath and observing the in-breath; observation means observing the five skandhas, which is common observation. One should also observe thought with thought, as two conditions, cutting off evil thoughts and remembering the Path within. Observing that the out-breath is different and the in-breath is different means that the out-breath is the shadow of birth and death, and the in-breath is the shadow of thought; sometimes the out-breath is the shadow of pain and itching, and the in-breath is the shadow of consciousness. As conditions arise, one accepts the shadow, and the mind has no constant direction, so they are said to be different, and those who cultivate the Path should know this distinctly. This also means that the out-breath ceases and the in-breath arises; the in-breath ceases and the out-breath arises. There is nothing permanent, which means the thoughts of people and all things; thoughts arise and then cease, things are born and then die; this is why there is nothing permanent. The out-breath is not the in-breath, and the in-breath is not the out-breath; it is not that when exhaling, the mind does not remember inhaling, and when inhaling, the mind does not remember exhaling, but because what is remembered is different, so it is said to be 'not'. 'Middle faith' means entering the Path, seeing the conditions of the Path, and believing in the Path; this is 'middle faith'.
Fifth
還棄結者，謂棄身七惡；第六凈棄結者，為棄意三惡，是名為還。還者，為意不復起惡；惡者，是為不還也。還身者，謂還惡。得第五還，尚有身亦無身。何以故？有意有身，無意無身，意為人種，是名為還。還者，謂意不復起惡；起惡者，是為不還，亦謂前助身，后助意。不殺、盜、淫、兩舌、惡口、妄言、綺語，是為助身；不嫉、瞋恚、癡，是為助意也。還五陰者，譬如買金得石，便棄捐地不用；人皆貪愛五陰，得苦痛便不欲是，為還五陰也。何等為便見滅盡處，謂無所有是為滅處。
問：已無所有，何以故為處者？無所有處有四處：一者、飛鳥以空中為處；二者、羅漢以泥洹為處；三者、道以無有為處；四者、法在觀處也。
出息、入息受五陰相者，謂意邪念，疾轉還正以生覺斷，為受五陰相。言受者，謂受不受相也。以受五陰相，知起何所，滅何所。滅者，為受十二因緣，人從十二因緣生，亦從十二因緣死；不念者，為不念五陰也。知起何所、滅何所，謂善惡因緣起便覆滅，亦謂身，亦謂氣生滅。念便生，不念便死，意與身同等，是為斷生死道。在是生死間，一切惡事皆從意來也。今不為前、前不為今者，謂前所念已滅，今念非前念；亦謂前世所作，今世所作，各自得福；亦謂今所行善，非前所
【現代漢語翻譯】 現代漢語譯本： 『還棄結』指的是捨棄身行的七種惡業；第六種『凈棄結』指的是捨棄意念的三種惡業，這稱為『還』。『還』的意思是意念不再產生惡行；產生惡行，就是『不還』。『還身』指的是捨棄身體的惡行。證得第五『還』，可以說有身也可以說無身。為什麼呢？因為有意念就有身，沒有意念就沒有身，意念是人的根本，這稱為『還』。『還』的意思是意念不再產生惡行；產生惡行，就是『不還』，也指先前幫助身體，後來幫助意念。不殺生、不偷盜、不邪淫、不兩舌（挑撥離間）、不惡口（粗言穢語）、不妄語（說謊）、不綺語（花言巧語），這是幫助身體；不嫉妒、不嗔恚（憤怒）、不愚癡（迷惑），這是幫助意念。捨棄五陰（色、受、想、行、識）就像買金子得到石頭，就丟棄在地上不用一樣；人們都貪愛五陰，得到痛苦就不想要它，這就是捨棄五陰。 什麼叫做能夠見到滅盡之處呢？就是『無所有』，這就是滅盡之處。 問：已經『無所有』了，為什麼還說是『處』呢？『無所有處』有四種『處』：第一，飛鳥以空中為『處』；第二，阿羅漢（Arhat，已證得涅槃的聖者）以泥洹（Nirvana，涅槃）為『處』；第三，道以『無有』為『處』；第四，法在觀照之處。 出息（呼氣）、入息（吸氣）感受五陰的現象，指的是意念邪惡不正，迅速轉變回正念，以生起覺悟來斷除，這就是感受五陰的現象。說『受』，指的是接受不接受的現象。通過感受五陰的現象，知道從哪裡生起，從哪裡滅去。滅去，指的是接受十二因緣（Twelve Nidanas，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），人從十二因緣而生，也從十二因緣而死；不念，就是不念五陰。知道從哪裡生起，從哪裡滅去，指的是善惡因緣生起就又滅去，也指身體，也指氣息的生滅。意念產生就生，意念不產生就死，意念與身體同等重要，這就是斷除生死之道。在這生死之間，一切惡事都從意念而來。現在不爲了過去，過去不爲了現在，指的是過去所想的已經滅去，現在的意念不是過去的意念；也指前世所作的，今世所作的，各自得到福報；也指現在所行的善，不是過去的善。
【English Translation】 English version: 'Abandoning fetters' refers to abandoning the seven evils of bodily actions; the sixth 'pure abandoning of fetters' refers to abandoning the three evils of intention, this is called 'returning'. 'Returning' means that intention no longer generates evil actions; generating evil actions is 'not returning'. 'Returning the body' refers to abandoning the evil actions of the body. Attaining the fifth 'returning', one can say there is a body and also say there is no body. Why? Because with intention there is a body, without intention there is no body, intention is the root of a person, this is called 'returning'. 'Returning' means that intention no longer generates evil actions; generating evil actions is 'not returning', also referring to previously helping the body, and later helping the intention. Not killing, not stealing, not engaging in sexual misconduct, not engaging in divisive speech (speaking divisively), not engaging in harsh speech (abusive language), not lying (false speech), not engaging in frivolous speech (idle chatter), this is helping the body; not being jealous, not being angry (wrathful), not being ignorant (deluded), this is helping the intention. Abandoning the five skandhas (form, feeling, perception, mental formations, consciousness) is like buying gold and getting a stone, then discarding it on the ground and not using it; people all greedily love the five skandhas, and when they get suffering they don't want it, this is abandoning the five skandhas. What is called being able to see the place of cessation? It is 'nothingness', this is the place of cessation. Question: If it is already 'nothingness', why is it still called a 'place'? The 'place of nothingness' has four 'places': first, birds take the sky as their 'place'; second, Arhats (Arhat, enlightened beings who have attained Nirvana) take Nirvana (Nirvana, the state of liberation) as their 'place'; third, the path takes 'non-existence' as its 'place'; fourth, the Dharma is in the place of contemplation. Experiencing the phenomena of the five skandhas in outgoing breath (exhalation) and incoming breath (inhalation) refers to the intention being evil and incorrect, quickly turning back to correct thought, using the arising of awareness to cut it off, this is experiencing the phenomena of the five skandhas. Saying 'experiencing' refers to the phenomenon of accepting or not accepting. Through experiencing the phenomena of the five skandhas, one knows from where it arises, and from where it ceases. Ceasing refers to accepting the Twelve Nidanas (Twelve Nidanas, ignorance, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), people are born from the Twelve Nidanas, and also die from the Twelve Nidanas; not thinking, is not thinking of the five skandhas. Knowing from where it arises, and from where it ceases, refers to good and evil conditions arising and then ceasing, also referring to the body, also referring to the arising and ceasing of breath. Intention arises and then there is life, intention does not arise and then there is death, intention and body are equally important, this is the path to cutting off birth and death. In this realm of birth and death, all evil things come from intention. The present is not for the past, the past is not for the present, refers to what was thought in the past has already ceased, the present intention is not the past intention; also referring to what was done in the past life, what is done in this life, each receives their own blessings; also referring to the good that is done now, is not the good of the past.
行惡；亦謂今息非前息，前息非今息也。
為生死分別者，為意念生即生，念滅即滅。故言生死，當分別萬物及身。過去、未來福為索盡。何以故？盡以生便滅，滅便盡；已知盡，當盡力求也。
視上頭無所從來者，謂人無所從來，意起為人；亦謂人不自作來者，為有所從來；人自作自得，是為無所從來也。生死當分別者，謂知分別五陰，亦謂知分別意生死。人意為常，知無有常，亦為分別也。
后視無處所者，為今現在不見罪人在生死，會當得，無有脫于罪故。言后視無有處所，未得道跡不得中命盡，謂已得十五，意不得中死；要當得十五，意便墮道，亦轉上至阿羅漢也。中得道亦不得中命盡，為息意身，凡三事，謂善惡意要當得道跡，亦復中壞；息死復生，善意起復滅，身亦不得中死也。
何等為凈？謂諸所貪慾為不凈，除去貪慾是為凈。何等為五陰相？譬喻火為陰，薪為相也。從息至凈，是皆為觀；謂觀身相隨止觀還凈，本為無有。內意數息，外意斷惡因緣，是為二意也。
問：何以故不先內外觀身體，反先數息、相隨、止、觀、還、凈？報？用意不凈故不見，身意已凈，便悉見身內外道。
行有十九行，用人有十九病故，亦有十九藥。觀身念惡露，是為止貪淫藥；念四
【現代漢語翻譯】 現代漢語譯本 作惡，也指現在的呼吸不是之前的呼吸，之前的呼吸也不是現在的呼吸。 對於生死進行區分，指的是意念產生即為生，意念滅亡即為死。所以說生死，應當區分萬物和自身。過去、未來的福報都會耗盡。為什麼呢？因為福報產生就會滅亡，滅亡就會耗盡；已經知道會耗盡，就應當盡力去追求。 觀察頭頂上空無所從來，指的是人無所從來，意念產生才成為人；也指人不是自己產生出來的，因為有所從來；人自己造作自己獲得，這就是無所從來。對於生死應當區分，指的是知道區分五陰（色、受、想、行、識），也指知道區分意念的生死。人的意念以為是常，知道沒有常，這也是一種區分。 向後看沒有處所，指的是現在看不見罪人在生死中，最終會得到報應，無法逃脫罪過。說向後看沒有處所，指的是未得到道跡（證悟的途徑）就不能在中間死去，指的是已經得到十五（可能指某種禪定或修行階段），意念不能在中間死去；一定要得到十五，意念就會進入正道，也會向上轉變為阿羅漢（斷絕輪迴的聖者）。在中間得到道跡也不能在中間死去，因為息、意、身，這三件事，指的是善意、惡意一定要得到道跡，也會在中間壞滅；呼吸停止死去又會復生，善意產生又會滅亡，身體也不會在中間死去。 什麼是清凈？指的是對於各種貪慾認為是不清凈的，除去貪慾就是清凈。什麼是五陰的相？譬如火是陰，柴是相。從數息到清凈，這些都是觀；指的是觀察身相隨著止觀而回歸清凈，本來就是沒有的。內在用意念數呼吸，外在用意念斷絕惡的因緣，這就是二意。 問：為什麼不先從內到外觀察身體，反而先數息、相隨、止、觀、還、凈？答：因為用意念不清凈所以看不見，身意已經清凈，就能完全看見身內外的道。 修行有十九種修行方法，因為人有十九種病，所以也有十九種藥。觀察身體念惡露（身體的不凈），這是爲了止息貪淫的藥；念四
【English Translation】 English version Doing evil; it also means that the present breath is not the previous breath, and the previous breath is not the present breath. To distinguish between life and death means that the arising of intention is birth, and the cessation of intention is death. Therefore, when speaking of life and death, one should distinguish between all things and oneself. Past and future blessings will be exhausted. Why? Because blessings arise and then perish, and perishing leads to exhaustion; having known that they will be exhausted, one should strive to seek them. Observing that there is nowhere from which to come above the head means that people have nowhere to come from, and intention arises to become a person; it also means that people do not create themselves, because there is somewhere from which they come; people create themselves and obtain themselves, which means there is nowhere from which to come. One should distinguish between life and death, which means knowing how to distinguish the five skandhas (form, feeling, perception, mental formations, consciousness), and also knowing how to distinguish the life and death of intention. People's intention thinks it is constant, knowing that there is no constancy, which is also a distinction. Looking back and seeing no place means that one does not see sinners in life and death now, but they will eventually receive retribution, and there is no escape from sin. Saying that looking back and seeing no place means that one cannot die in the middle without obtaining the path (the way to enlightenment), which means having obtained fifteen (possibly referring to a certain state of meditation or practice), and the intention cannot die in the middle; one must obtain fifteen, and the intention will enter the right path, and will also transform upwards to become an Arhat (a saint who has cut off reincarnation). Obtaining the path in the middle also does not mean dying in the middle, because of breath, intention, and body, these three things, which refer to good intention and evil intention, must obtain the path, and will also perish in the middle; the cessation of breath and death will be reborn, and good intention will arise and then perish, and the body will also not die in the middle. What is purity? It means that all kinds of greed are considered impure, and removing greed is purity. What is the appearance of the five skandhas? For example, fire is the skandha, and firewood is the appearance. From counting breaths to purity, these are all contemplation; it refers to observing the appearance of the body following cessation and contemplation and returning to purity, which is originally non-existent. Inwardly using intention to count breaths, outwardly using intention to cut off the causes of evil, this is the two intentions. Question: Why not observe the body from the inside out first, but instead first count breaths, follow the appearance, cessation, contemplation, return, and purity? Answer: Because the use of intention is impure, one cannot see; when the body and intention are already pure, one can completely see the path inside and outside the body. There are nineteen practices of cultivation, because people have nineteen diseases, so there are also nineteen medicines. Observing the body and contemplating foulness (the impurity of the body) is the medicine to stop lust; contemplating the four
等心，是為止瞋恚藥；自計本何因緣有，是為止愚癡藥；安般守意，是為多念藥也。
內外自觀身體。何等為身？何等為體？骨肉為身，六情合為體也。何等為六情？謂眼合色，耳受聲，鼻向香，口欲味，細滑為身，衰意為種，栽為癡，為有生物也。
內外身體所以重出者何？謂人貪求，有大小，有前後。謂所欲得當分別觀，觀者見爲念，念因見觀者為知也。身觀止者，坐念起，起念意不離，在所行意所著為識，是為身觀止也。出息、入息念滅時，何等爲念滅時？謂念出入氣盡時，意息滅。出息、入息念滅時，譬如畫空中，無有處生死，意道意俱爾也。出息、入息念滅時，亦不說息，意息說滅時。出息、入息念滅時，物從因緣生，斷本為滅時也。
內外痛癢見觀者，為見痛癢所從起，便觀是，為見觀也。內外痛癢者，謂外好物為外癢，外惡物為外痛；內可意為內癢，內不可意為內痛。在內為內法，在外因緣為外法；亦謂目為內，色為外；耳為內，聲為外；鼻為內，香為外；口為內，味為外；心為內，念為外。見好細滑，意欲得，是為癢；見粗惡意，不用是為痛。俱墮罪也。痛癢觀止者，若人臂痛，意不作痛，反念他一切身痛如是，以意不在痛，為止痛；亦可念，亦不可念，念痛無所著。自愛身，當
【現代漢語翻譯】 現代漢語譯本： 以平等心對待一切眾生，這是用來對治嗔恚的良藥；反思自己從何而來，這是用來對治愚癡的良藥；通過安般守意（Ān-bān shǒu yì，即通過觀察呼吸來守護意念），這是用來對治散亂多唸的良藥。
從內外兩個方面觀察自己的身體。什麼是『身』？什麼是『體』？骨肉是『身』，六情（liù qíng）和合而成『體』。什麼是六情？就是眼與色接觸，耳聽受聲音，鼻趨向香氣，口貪求味道，細滑的觸感是『身』，衰敗的意念是『種』，執著于『種』就是愚癡，因為執著而產生生物。
為什麼內外身體要重複提出？因為人有貪求之心，有大小，有先後。對於想要得到的東西，應當分別觀察，觀察所見成爲念頭，念頭因觀察所見而產生認知。身觀（shēn guān）的止息，在於靜坐時念頭生起，生起的念頭不離於意，在所行之處意念有所執著就成為識，這就是身觀的止息。出息、入息的念頭滅盡時，什麼是念頭滅盡時？就是念頭隨著出入氣息的停止而停止，意念也隨之止息。出息、入息的念頭滅盡時，譬如在空中作畫，沒有生死之處，意念的道路和意念本身也是如此。出息、入息的念頭滅盡時，也不再談論氣息，意念止息時才說是滅盡。出息、入息的念頭滅盡時，萬物從因緣而生，斷絕根本就是滅盡之時。
從內外兩個方面觀察痛癢，是爲了觀察痛癢從何處生起，然後觀察它，這就是見觀。內外痛癢，是指外面的美好事物是外癢，外面的醜惡事物是外痛；內心可意的事物是內癢，內心不可意的事物是內痛。在內的是內法，在外因緣的是外法；也可以說，眼是內，色是外；耳是內，聲是外；鼻是內，香是外；口是內，味是外；心是內，念是外。見到美好細滑的事物，意念想要得到，這就是癢；見到粗糙醜惡的事物，不用它，這就是痛。兩者都會導致罪過。痛癢觀（tòng yǎng guān）的止息，在於如果有人手臂疼痛，意念不去執著于疼痛，反而想著他人全身的疼痛也是如此，因為意念不在疼痛上，就可以止息疼痛；也可以去想，也可以不去想，想著疼痛而無所執著。珍愛自己身體的人，應當...
【English Translation】 English version: Equanimity of mind is the medicine to stop anger; reflecting on the origin of oneself is the medicine to stop ignorance; Ān-bān shǒu yì (安般守意, mindfulness of breathing) is the medicine for excessive thoughts.
Observe the body internally and externally. What is 『body』 (身, shēn)? What is 『substance』 (體, tǐ)? Bones and flesh are the 『body,』 the combination of the six senses (六情, liù qíng) forms the 『substance.』 What are the six senses? They are the eye contacting color, the ear receiving sound, the nose directed towards fragrance, the mouth desiring taste, fine and smooth touch is the 『body,』 decaying thought is the 『seed,』 attachment to the 『seed』 is ignorance, because of attachment, living beings arise.
Why is the internal and external body repeatedly mentioned? Because people have greed, with varying degrees and priorities. Regarding what one desires to obtain, one should observe it separately; observing what is seen becomes a thought, and the thought arises from observing what is seen, leading to knowledge. The cessation of body contemplation (身觀, shēn guān) lies in the arising of thoughts during meditation; the arising thoughts do not depart from the mind; wherever the mind goes and becomes attached, it becomes consciousness; this is the cessation of body contemplation. When the thought of outgoing and incoming breath ceases, what is the moment of the cessation of thought? It is when the thought ceases with the cessation of outgoing and incoming breath, and the mind also ceases. When the thought of outgoing and incoming breath ceases, it is like drawing in the sky, there is no place for birth and death; the path of the mind and the mind itself are also like this. When the thought of outgoing and incoming breath ceases, one no longer speaks of breath; it is said to be cessation when the mind ceases. When the thought of outgoing and incoming breath ceases, things arise from conditions; cutting off the root is the time of cessation.
Observing pain and itching internally and externally is to observe where pain and itching arise from, and then observe it; this is seeing contemplation. Internal and external pain and itching refer to external good things being external itching, external bad things being external pain; internal agreeable things being internal itching, internal disagreeable things being internal pain. What is internal is internal dharma, what is due to external conditions is external dharma; it can also be said that the eye is internal, color is external; the ear is internal, sound is external; the nose is internal, fragrance is external; the mouth is internal, taste is external; the mind is internal, thought is external. Seeing good, fine, and smooth things, the mind desires to obtain them, this is itching; seeing rough and evil things, not using them, this is pain. Both lead to sin. The cessation of the contemplation of pain and itching (痛癢觀, tòng yǎng guān) lies in if a person's arm hurts, the mind does not dwell on the pain, but instead thinks of the pain of others' entire bodies being the same; because the mind is not on the pain, the pain can be stopped; one can also think, or not think, thinking of the pain without attachment. A person who cherishes their own body should...
觀他人身；意愛他人身，當自觀身，亦為止也。
內外痛癢所以重出者何？謂人見色愛有薄厚，其意不等觀，多與少異故。重分別觀道，當內觀有癡，當外觀以自證也。身心痛癢各自異，得寒熱、刀杖痛極，是為身痛；得美飯、載車、好衣，身諸所便，是為身癢。心痛者，身自憂，復憂他人及萬事，是為心痛；心得所好及諸歡喜，是為心癢也。意相觀者，有兩因緣，在內斷惡念道。一者，謂五樂六衰當制斷之。觀者自觀身，身不知粗細，以得乃覺，是為意意相觀。意意相觀，息亦是意，數亦是意；數時觀息，為意意相觀也。意觀止者，欲淫制，不為欲瞋恚制，不怒欲癡制，不作欲貪制，不求諸惡事，一切不向，是為觀止；亦謂以知《三十七品經》，常念不離為止也。出息、入息盡定便觀者，盡謂罪盡，定謂息止意。定觀者，謂觀止還凈也；盡止者，謂我能說是、曉是、遍更是，是為盡止也。所起息，若佈施作福一切善法，已起便滅，更意念耶？向習罪行亦無數，古世今世，意不如是相隨；他人亦爾，已知覺，當斷已斷，為內外意意觀止也。
內外法法者，內法謂身，外法謂他人；有持戒法，有不持戒法，是為內外法法也。內法謂行黠不離《三十七品經》，一切餘事，意不墮中，行道得道，是為內法。外法
【現代漢語翻譯】 現代漢語譯本：觀察他人的身體；如果心生愛慕他人的身體，就應當反觀自身，以此來止息妄念。 內外感受（痛癢）之所以會重複出現，是因為人們對於所見之色的愛戀有深有淺，心意不平等，所見多少不同。所以要著重分別觀察修道的途徑，應當內觀自己是否有愚癡，應當外觀以自我驗證。身體和心理的感受（痛癢）各自不同，感受到寒冷、炎熱、刀杖的劇痛，這就是身體的痛苦；得到美食、乘坐車輛、穿著好衣服，身體感到舒適，這就是身體的愉悅。心理的痛苦，是為自身擔憂，又為他人和萬事擔憂，這就是心理的痛苦；心裡得到喜愛的事物以及各種歡喜，這就是心理的愉悅。心意相互觀察，有兩種因緣，在於從內在斷除惡唸的途徑。一是，所謂的五種快樂和六種衰敗應當加以控制和斷除。觀察者自我觀察身體，身體不知粗細，因為得到（感受）才覺察，這就是心意相互觀察。心意相互觀察，氣息也是心意，數息也是心意；數息時觀察氣息，就是心意相互觀察。心意觀察止息，是說對於淫慾加以控制，不被淫慾所控制；對於嗔恚加以控制，不被憤怒所控制；對於愚癡加以控制，不造作；對於貪婪加以控制，不貪求；對於各種惡事，一切都不趨向，這就是觀察止息；也可以說是瞭解《三十七品經》（菩提道品），常常憶念不離，以此來止息妄念。出息、入息完全安定之後再進行觀察，『盡』是指罪業窮盡，『定』是指氣息止息意念。安定地觀察，是指觀察止息迴歸清凈；『盡止』是指我能夠說清這些道理、明白這些道理、普遍地改正這些道理，這就是『盡止』。所產生的氣息，如果是佈施作福一切善法，已經產生就滅去了，還要再意念嗎？過去所習的罪行也無數，過去世和今世，意念不如這樣相隨；他人也是這樣，已經知覺，應當斷除已經斷除，這就是內外心意觀察止息。 內外法，內法是指自身，外法是指他人；有持戒的法，有不持戒的法，這就是內外法。 內法是指行為明智不離《三十七品經》（菩提道品），對於一切其他的事情，心意不沉溺其中，修行得道，這就是內法。 外法（此處原文未完）
【English Translation】 English version: Observing the bodies of others; if the mind generates love for the bodies of others, one should reflect upon one's own body, thereby ceasing妄念 (wang nian, false thoughts). Why do internal and external sensations (pain and itching) repeatedly arise? It is because people's love for what they see varies in depth, their minds are not equal, and what they see differs in quantity. Therefore, one should focus on separately observing the path of cultivation, internally observing whether one has ignorance, and externally observing to verify oneself. The sensations (pain and itching) of body and mind are different. Feeling cold, heat, or the extreme pain of knives and sticks is bodily pain; receiving delicious food, riding in vehicles, or wearing fine clothes, when the body feels comfortable, is bodily itching. Mental pain is worrying about oneself, worrying about others, and worrying about all things; this is mental pain. When the mind obtains what it likes and all kinds of joy, this is mental itching. Observing the mind mutually has two causes, which lie in internally cutting off the path of evil thoughts. One is that the so-called five pleasures and six衰 (shuai, declines) should be controlled and cut off. The observer observes their own body; the body does not know coarse or fine, only becoming aware upon receiving (sensation); this is the mutual observation of mind and mind. Mutual observation of mind and mind, breath is also mind, counting breaths is also mind; observing breath while counting breaths is the mutual observation of mind and mind. Observing the cessation of mind means controlling lust, not being controlled by lust; controlling anger, not being controlled by anger; controlling ignorance, not creating; controlling greed, not seeking; not turning towards all kinds of evil deeds; this is observing cessation; it can also be said that understanding the 'Thirty-Seven Factors of Enlightenment' (Bodhipakkhiyadhamma), constantly remembering and not departing from them, is to cease妄念 (wang nian, false thoughts). Observing after the out-breath and in-breath are completely stabilized, '盡 (jin, exhaustion)' refers to the exhaustion of sins, '定 (ding, stability)' refers to the cessation of breath and thought. Observing with stability means observing cessation returning to purity; '盡止 (jin zhi, exhaustion and cessation)' means that I can clearly explain these principles, understand these principles, and universally correct these principles; this is '盡止 (jin zhi, exhaustion and cessation)'. If the arising breath is giving alms, creating blessings, and all good deeds, it arises and then ceases; should one think about it again? The sinful deeds practiced in the past are also countless, in past lives and this life, the mind does not follow in this way; others are also like this; having already become aware, what should be cut off has been cut off; this is the internal and external observation of the cessation of mind and mind. Internal and external dharma (法 fa, law/teachings): internal dharma refers to oneself, external dharma refers to others; there is the dharma of upholding precepts, and the dharma of not upholding precepts; this is internal and external dharma. Internal dharma refers to acting wisely and not departing from the 'Thirty-Seven Factors of Enlightenment' (Bodhipakkhiyadhamma); for all other matters, the mind does not become immersed in them; cultivating and attaining the path is internal dharma. External dharma (the original text is incomplete here)
謂墮生死，謂生死行，便得生死。不脫一切，當斷已斷，為內外法觀止也。法觀止者，一切人皆自身為身，諦校計非我身。何以故？有眼有色，眼亦非身，色亦非身。何以故？人已死，有眼無所見，亦有色無所應。身如是，但有識亦非身。何以故？識無有形，亦無所輕止，如是計眼、耳、鼻、舌、身、意亦爾，得是計為法觀止，亦謂不念惡為止。念惡為不止，何以故？意行故也。
佛說大安般守意經卷上 大正藏第 15 冊 No. 0602 佛說大安般守意經
佛說大安般守意經卷下
後漢安息三藏安世高譯
出息入息自覺，出息入息自知；當時為覺，以後為知；覺者謂覺息長短，知者謂知息生滅、粗細、遲疾也。出息入息覺盡止者，謂覺出入息欲報時為盡，亦計萬物身生覆滅。止者，謂意止也。見觀空者，行道得觀，不復見身。便墮空無所有者，謂意無所著；意有所著因，為有斷六入，便得賢明。賢謂身，明謂道也。知出何所、滅何所者，譬如念石出、石入，木石便滅。五陰亦爾，出色入痛癢，出痛癢入思想；出思想入生死，出生死入識，已分別是，乃墮《三十七品經》也。
問：何等為思惟無為道？報：思為校計，惟為聽，無謂不念萬物，為者如說行，道為得，故言思惟
【現代漢語翻譯】 現代漢語譯本：所謂墮入生死輪迴，是指生死的行為，由此便會陷入生死之中。如果不擺脫一切，不斷除已經斷除的，這就是內外之法的觀止（法觀止：通過觀察和止息來理解佛法的真諦）。所謂法觀止，是指所有人都將自身視為身體，仔細衡量計算后發現並非我身。為什麼呢？因為有眼和色（色：指一切可見的物質現象），眼也不是身體，色也不是身體。為什麼呢？因為人死後，有眼也無法看見，即使有色也無法產生反應。身體也是如此，即使有識（識：指意識、認知能力）也不是身體。為什麼呢？因為識沒有形狀，也沒有輕重可以衡量，因此不能停留在任何地方。像這樣看待眼、耳、鼻、舌、身、意（意：指意識、思維）也是一樣的。能夠這樣看待，就叫做法觀止，也可以說是不念惡念的止。念惡念就是不止，為什麼呢？因為意念在活動。
《佛說大安般守意經卷上》 大正藏第 15 冊 No. 0602 《佛說大安般守意經》
《佛說大安般守意經卷下》
後漢安息三藏安世高譯
自覺出息入息，自知出息入息；當時是覺，之後是知；覺是指覺察呼吸的長短，知是指知曉呼吸的生滅、粗細、遲疾。覺察出息入息直至止息，是指覺察出入息將要停止的時候，也計算萬物身體的生滅。止是指意念的止息。見到觀空（觀空：觀察一切皆為空性）的人，通過修行得到觀，不再執著于身體。如果因此墮入空無所有（空無所有：執著于空性而否定一切存在），就是指意念沒有任何執著；意念有所執著的原因，是因為沒有斷除六入（六入：指眼、耳、鼻、舌、身、意六種感覺器官），斷除六入就能獲得賢明。賢是指身體的清凈，明是指道的證悟。知道從哪裡出去，在哪裡滅亡，譬如念石頭出去、石頭進來，木頭石頭就滅亡了。五陰（五陰：指色、受、想、行、識五種構成個體存在的要素）也是如此，從色出去進入痛癢（痛癢：感受），從痛癢出去進入思想，從思想出去進入生死，從生死出去進入識，已經分別清楚了，就進入了《三十七品經》（三十七品經：指三十七道品，是佛教修行的三十七個綱要）的境界。
問：什麼是思惟無為道（思惟無為道：思考和實踐不造作、不依賴因緣的解脫之道）？答：思是思考衡量，惟是聽聞理解，無是不念萬物，為是如所說而行，道是證悟，所以說是思惟。
【English Translation】 English version: What is meant by falling into the cycle of birth and death? It refers to the actions that lead to birth and death, and by these actions, one becomes trapped in birth and death. If one does not detach from everything and cut off what should be cut off, this is the contemplation and cessation of inner and outer dharmas (Dharma contemplation and cessation: Understanding the truth of the Dharma through observation and cessation). 'Dharma contemplation and cessation' means that everyone considers their own body as themselves, but upon careful examination, it is found not to be 'my self'. Why? Because there are eyes and forms (Forms: all visible material phenomena), but the eyes are not the body, nor are the forms the body. Why? Because when a person dies, even with eyes, they cannot see, and even with forms, there is no response. The body is the same; even with consciousness (Consciousness: awareness, cognitive ability), it is not the body. Why? Because consciousness has no shape and cannot be weighed, so it cannot be stopped anywhere. Looking at the eyes, ears, nose, tongue, body, and mind (Mind: consciousness, thought) in this way is the same. Being able to see it this way is called Dharma contemplation and cessation, and it can also be said to be the cessation of not thinking evil thoughts. Thinking evil thoughts is non-cessation. Why? Because the mind is active.
《The Sutra on the Great Mindfulness of Anapanasati, Volume 1》 Taisho Tripitaka Volume 15 No. 0602 《The Sutra on the Great Mindfulness of Anapanasati》
《The Sutra on the Great Mindfulness of Anapanasati, Volume 2》
Translated by An Shih-kao, a Tripitaka master from Parthia during the Later Han Dynasty
Consciously aware of the outgoing breath and the incoming breath, knowing the outgoing breath and the incoming breath; at that moment it is awareness, and afterwards it is knowledge; awareness refers to being aware of the length of the breath, and knowledge refers to knowing the arising and ceasing, coarseness and fineness, slowness and quickness of the breath. Being aware of the outgoing breath and the incoming breath until cessation refers to being aware of when the outgoing and incoming breath are about to stop, and also calculating the arising and ceasing of all things in the body. Cessation refers to the cessation of the mind. Seeing someone who contemplates emptiness (Contemplates emptiness: observing that everything is empty of inherent existence), obtaining contemplation through practice, and no longer being attached to the body. If one therefore falls into emptiness and nothingness (Emptiness and nothingness: clinging to emptiness and denying all existence), it means that the mind has no attachment; the reason why the mind has attachment is because the six entrances (Six entrances: the six sense organs of eyes, ears, nose, tongue, body, and mind) have not been cut off. Cutting off the six entrances will lead to wisdom. Wisdom refers to the purity of the body, and enlightenment refers to the attainment of the path. Knowing where it goes out from and where it ceases, for example, thinking of a stone going out and a stone coming in, the wood and stone will cease. The five skandhas (Five skandhas: the five aggregates of form, feeling, perception, mental formations, and consciousness that constitute individual existence) are also like this, going out from form and entering feeling (Feeling: sensations), going out from feeling and entering perception, going out from perception and entering birth and death, going out from birth and death and entering consciousness. Having clearly distinguished them, one enters the realm of the 《Thirty-Seven Limbs of Enlightenment》 (Thirty-Seven Limbs of Enlightenment: the thirty-seven aspects of practice that are essential for enlightenment).
Question: What is the path of contemplating non-action (Path of contemplating non-action: contemplating and practicing the path of liberation that is uncreated and not dependent on conditions)? Answer: Contemplation is thinking and measuring, understanding is listening and comprehending, non-action is not thinking of all things, action is acting as it is said, and the path is enlightenment. Therefore, it is said to be contemplation.
無為道也。思爲念，惟為分別白黑。黑為生死，白為道。道無所有，已分別無所有，便無所為，故言思惟無為道。若計有所為、所著，為非思惟。思亦為物，惟為解意；解意便知十二因緣事。亦謂思爲念，惟為計也。斷生死得神足，謂意有所念為生，無所念為死。得神足者，能飛行故，言生死當斷也。
得神足有五意：一者、喜；二者、信；三者、精進；四者、定；五者、通也。四神足念不盡力得五通，盡力自在向六通，為道人四神足，得五通盡意可得六通盡意，謂萬物意不欲也。一、信；二、精進；三、意；四、定；五、黠，是五事，為四神足。念為力者，凡六事也。從信為屬四神足念，從喜、從念精進、從定、從黠，是為屬五根也。從喜定，謂通道；從力定，謂精進；從意定，謂意念定；從施定，謂行道也。為種故有根，有為之事皆為惡，便生想，不能得勝。謂得禪是因為力，亦謂惡不能勝善意。滅復起，故為力。力定者，惡意欲來，不能壞；善意故，為力定也。
道人行道未得觀，當校計得觀。在所觀意不復轉，為得觀。止惡一法，為坐禪；觀二法，有時觀身，有時觀意，有時觀喘息，有時觀有，有時觀無，在所因緣當分別觀也。止惡一法，觀二法，惡已盡，止觀者為觀道。惡未盡不見道，惡已盡
【現代漢語翻譯】 現代漢語譯本： 『無為』是『道』的體現。『思』意味著念頭，『惟』意味著分辨黑白。『黑』代表生死，『白』代表『道』。『道』本無所有，如果能分辨出『無所有』，便能做到『無所為』，所以說『思惟無為』才是『道』。如果計較有所作為、有所執著，那就是『非思惟』。『思』也是一種事物，『惟』是爲了理解意義；理解意義就能明白十二因緣的道理。也可以說『思』是念頭，『惟』是計較。斷絕生死就能獲得神足，意思是意念有所執著就會產生，沒有執著就會死亡。獲得神足的人，能夠飛行，所以說生死應當斷絕。
獲得神足有五種含義：一是喜悅；二是信念；三是精進；四是禪定；五是通達。四神足的意念不竭盡全力只能獲得五通，竭盡全力就能自在地趨向六通，這是修道之人四神足的體現，獲得五通后竭盡意念可以獲得六通，這裡的『盡意』指的是萬物沒有慾望。一、信；二、精進；三、意；四、定；五、黠（智慧），這五件事，是四神足的組成部分。意念成為力量，總共有六件事。從信念開始屬於四神足的意念，從喜悅、從意念精進、從禪定、從黠（智慧），這些屬於五根。從喜悅入定，指的是信奉『道』；從力量入定，指的是精進；從意念入定，指的是意念堅定；從施捨入定，指的是修行『道』。
因為有種子所以有根，凡是人為的事情都是惡，就會產生妄想，不能獲得勝利。所謂獲得禪定是因為力量，也可以說邪惡不能戰勝善良的意念。邪惡滅了又會復生，所以需要力量。力量堅定，邪惡的意念想要來，也不能破壞；善良的意念，就是力量的堅定。
修道之人修行『道』還沒有獲得『觀』，應當校正計算才能獲得『觀』。在所觀察的意念不再轉移，就是獲得了『觀』。停止邪惡這一種方法，就是坐禪；『觀』有兩種方法，有時觀察身體，有時觀察意念，有時觀察呼吸，有時觀察存在，有時觀察不存在，應當在各種因緣中分別觀察。停止邪惡這一種方法，『觀』有兩種方法，邪惡已經斷盡，停止和觀察就是觀察『道』。邪惡沒有斷盡就不能見到『道』，邪惡已經斷盡。
【English Translation】 English version: 'Wuwei' (non-action) is the manifestation of 'Dao' (the Way). 'Si' (思) means thought, 'Wei' (惟) means distinguishing between black and white. 'Black' represents birth and death, 'white' represents 'Dao'. 'Dao' is inherently empty; if one can discern this emptiness, one can achieve 'Wu Suo Wei' (non-doing), hence the saying 'thinking of non-action' is 'Dao'. If one is attached to actions and clinging, that is 'non-thinking'. 'Si' is also a thing, 'Wei' is for understanding meaning; understanding meaning allows one to comprehend the principle of the Twelve Nidanas (Twelve Links of Dependent Origination). It can also be said that 'Si' is thought, 'Wei' is calculation. Cutting off birth and death allows one to attain supernatural powers (Siddhi), meaning that attachment to thoughts leads to birth, and non-attachment leads to death. One who attains supernatural powers can fly, therefore it is said that birth and death should be severed.
Attaining supernatural powers has five meanings: first, joy; second, faith; third, diligence; fourth, Samadhi (concentration); fifth, penetration. If the mind of the Four Supernatural Powers (caturopapatti) does not exert all its strength, it can only attain the Five Supernatural Powers (pañcābhijñā); exerting all its strength can freely move towards the Six Supernatural Powers (ṣaṭabhijñā). This is the manifestation of the Four Supernatural Powers for a practitioner. After attaining the Five Supernatural Powers, exerting all mental effort can attain the Six Supernatural Powers. 'Exerting all mental effort' here refers to all things being without desire. One, faith; two, diligence; three, mind; four, Samadhi; five, wisdom (prajna), these five things are the components of the Four Supernatural Powers. When the mind becomes strength, there are a total of six things. Starting from faith, it belongs to the mind of the Four Supernatural Powers; from joy, from diligent mind, from Samadhi, from wisdom, these belong to the Five Roots (pañcendriyāṇi). Entering Samadhi from joy refers to believing in 'Dao'; entering Samadhi from strength refers to diligence; entering Samadhi from mind refers to firm mind; entering Samadhi from giving refers to practicing 'Dao'.
Because there is a seed, there is a root. All artificial things are evil, which will produce delusions and prevent one from achieving victory. The so-called attainment of Samadhi is due to strength; it can also be said that evil cannot overcome good intentions. Evil disappears and then reappears, so strength is needed. When strength is firm, evil intentions cannot come and destroy; good intentions are the firmness of strength.
If a practitioner has not yet attained 'Vipassanā' (insight) while practicing 'Dao', they should correct their calculations to attain 'Vipassanā'. When the mind being observed no longer shifts, that is the attainment of 'Vipassanā'. Stopping evil is one method, which is meditation (Dhyana); 'Vipassanā' has two methods, sometimes observing the body, sometimes observing the mind, sometimes observing the breath, sometimes observing existence, sometimes observing non-existence, one should observe separately in various conditions. Stopping evil is one method, 'Vipassanā' has two methods, when evil has been exhausted, stopping and observing is observing 'Dao'. If evil has not been exhausted, one cannot see 'Dao'; when evil has been exhausted.
，乃得觀道也。止惡一法為知惡，一切能制不著意為止，亦為得息想隨止。得息想隨止，是為止惡一法。惡已止，便得觀故。為觀二法，為得四諦，為行凈。當復作凈者，識苦棄習，知盡行道，如日出時凈，轉出十二門故。經言：從道得脫也。去冥見明，如日出時，譬如日出多所見，為棄諸冥。冥為苦，何以知為苦？多所掛礙，故知為苦。何等為棄習？謂不作事。何等為盡證？謂無所有。道者，明識苦、斷習、盡證、念道。識從苦生，不得苦，亦無有識，是為苦也。盡證者，謂知人盡。當老病死證者，知萬物皆當滅，是為盡證也。譬如日出作四事：一、壞冥，謂慧能壞癡；二、見明，謂癡除獨慧在；三、見色萬物，為見身諸所有惡露；四、成熟萬物，設無日月，萬物不熟；人無有慧癡，意亦不熟也。上頭行俱行者，所行事已行，不分別說，謂行五直聲，身心並得行也。
從諦念法，意著法中；從諦念法，意著所念是便生是，求生死得生死，求道得道。內外隨所起意，是爲念法。意著法中者，從四諦自知意生，是當得，是不生，是不得，是便卻，意畏不敢犯。所行所念常在道，是為意著法中也。是名為法，正從諦本起，本著意。法正者，謂道法。從諦，謂四諦。本起著意者，謂所向生死萬事，皆本從意起。便著意
【現代漢語翻譯】 現代漢語譯本： 於是才能觀察到真理。停止作惡這一方法就是認識惡，一切能夠控制而不執著于意念就是停止，也可以說是得到止息雜念隨之停止。得到止息雜念隨之停止，這就是停止作惡這一方法。惡已經停止，就能觀察到真理。觀察真理有兩種方法，一是獲得四聖諦（苦、集、滅、道），二是修行清凈。當再次修行清凈時，認識痛苦，捨棄習氣，明白滅盡，修行正道，就像太陽出來時清凈一樣，轉出十二因緣之門。經書上說：『從道獲得解脫。』離開黑暗見到光明，就像太陽出來時，譬如太陽出來能看到很多東西，是爲了捨棄各種黑暗。黑暗就是痛苦，為什麼知道是痛苦呢？因為有很多牽掛和障礙，所以知道是痛苦。什麼是捨棄習氣？就是不做惡事。什麼是滅盡的證明？就是一無所有。道，就是明白認識痛苦、斷除習氣、滅盡的證明、憶念正道。認識從痛苦產生，沒有痛苦，也就沒有認識，這就是痛苦。滅盡的證明，就是知道人會滅盡。當衰老、疾病、死亡來臨時，知道萬物都將滅亡，這就是滅盡的證明。譬如太陽出來做四件事：一是破壞黑暗，就是智慧能夠破壞愚癡；二是見到光明，就是愚癡消除，唯獨智慧存在；三是見到各種事物，就是見到身體的各種污穢；四是成熟萬物，如果沒有太陽和月亮，萬物就不會成熟；人如果沒有智慧和愚癡，意念也不會成熟。上面所說的行為和共同的行為，就是所做的事情已經做了，不再分別說明，就是修行五種正直的聲音，身心都能夠修行。 從諦念法，意念專注於法中；從諦念法，意念專注于所念，這樣就會產生相應的果報，求生死就得到生死，求道就得到道。內外隨所產生的意念，這就是念法。意念專注於法中，就是從四聖諦自己知道意念產生，是應當得到的，是不產生的，是不能得到的，是應當捨棄的，意念畏懼而不敢違犯。所做所念常常在道中，這就是意念專注於法中。這被稱為法，正是從四諦的根本產生，根本在於意念。法正，就是指道法。從諦，就是指四聖諦。根本在於意念，就是指所向往的生死萬事，都根本從意念產生，於是執著于意念。
【English Translation】 English version: Then one can observe the truth. Stopping evil is one method of knowing evil; being able to control everything without attachment to thoughts is stopping, which can also be said to be attaining the cessation of distractions and the subsequent stopping. Attaining the cessation of distractions and the subsequent stopping is the one method of stopping evil. Once evil has stopped, one can observe the truth. There are two methods for observing the truth: one is to attain the Four Noble Truths (suffering, accumulation, cessation, and the path), and the other is to cultivate purity. When cultivating purity again, recognize suffering, abandon habits, understand cessation, and cultivate the right path, just as it is pure when the sun rises, turning out of the twelve gates of conditioned arising. The scriptures say: 'Liberation is attained from the path.' Leaving darkness and seeing light is like when the sun rises; for example, when the sun rises, one can see many things, which is to abandon all kinds of darkness. Darkness is suffering. How do we know it is suffering? Because there are many attachments and obstacles, so we know it is suffering. What is abandoning habits? It is not doing evil deeds. What is the proof of cessation? It is having nothing. The path is to clearly recognize suffering, cut off habits, prove cessation, and remember the right path. Recognition arises from suffering; without suffering, there would be no recognition. This is suffering. The proof of cessation is knowing that people will cease. When old age, sickness, and death come, knowing that all things will perish is the proof of cessation. For example, when the sun rises, it does four things: first, it destroys darkness, which means wisdom can destroy ignorance; second, it sees light, which means ignorance is eliminated, and only wisdom remains; third, it sees all things, which means seeing all the filth of the body; fourth, it matures all things. If there were no sun and moon, all things would not mature; if people had no wisdom and ignorance, thoughts would not mature. The above-mentioned actions and common actions mean that what has been done has been done, and there is no need to explain it separately, which means cultivating the five upright voices, and both body and mind can be cultivated. From contemplating the Dharma based on the Truths, the mind focuses on the Dharma; from contemplating the Dharma based on the Truths, the mind focuses on what is contemplated, and thus corresponding results will arise. Seeking birth and death will lead to birth and death, and seeking the path will lead to the path. Whatever thoughts arise internally and externally, this is contemplating the Dharma. Focusing the mind on the Dharma means that from the Four Noble Truths, one knows that thoughts arise, what should be attained, what does not arise, what cannot be attained, and what should be abandoned. The mind is fearful and dares not violate. What is done and thought is always on the path, and this is focusing the mind on the Dharma. This is called Dharma, which arises from the root of the Four Noble Truths, and the root lies in the mind. Dharma being correct refers to the Dharma of the path. From the Truths refers to the Four Noble Truths. The root lies in the mind refers to all matters of birth, death, and myriad things that one aspires to, which all arise fundamentally from the mind, and thus one becomes attached to the mind.
，便有五陰所起。意當斷，斷本五陰便斷。有時自斷不念，意自起為罪，復不定在道為罪，未盡故也。意著法中者，諦意念萬物，為墮外法中，意不念萬物，為墮道法中。五陰為生死法，三十七品經為道法。意著法中者，謂制五陰不犯，亦謂常念道不離，是為意著法中也。
所本正者，所在外為物本，為福所；在內總為三十七品經，行道非一時端故。言所本者，謂行三十七品經法，如次第隨行，意不入邪為正，故名為所本正。所本正，各自異行，以無為對本，以不求為對正；以無為為對無為，以不常為對道，以無有為對亦無有所、亦無有本、亦無有正，為無所有也。定覺受身，如是法道，說謂法定。道說者，謂說所從因緣得道。見陰受者，為受五陰。有入者，為入五陰中。因有生死陰者，為受正；正者，道自正，但當爲自正心耳。人行安般守意，得數，得相隨，得止，便歡喜，是四種。譬如鉆火見煙，不能熟物，得何等喜？用未得出要故也。
安般守意有十八惱，令人不隨道：一為愛慾，二為瞋恚，三為癡，四為戲樂，五為慢，六為疑，七為不受行相，八為受他人相，九為不念，十為他念，十一為不滿念，十二為過精進，十三為不及精進，十四為驚怖，十五為強制意，十六為憂，十七為匆匆，十八為不度
【現代漢語翻譯】 現代漢語譯本： 於是就有了五陰生起。意念應當斷除，斷除五陰的根本，就能斷除五陰。有時自己斷除念頭，但意念自己生起，這是罪過；又不能確定是否在正道上，這也是罪過，因為還沒有達到究竟的緣故。意念執著於法中，如果執著于用意識去思念萬物，就會墮入外道之法中；如果意念不思念萬物，又會墮入道法之中。五陰是生死之法，三十七道品是道法。意念執著於法中，是指控制五陰不使其造作惡業，也指常常思念正道而不離失，這就是意念執著於法中。
所謂『所本正』，在外是指以萬物為根本，以追求福報為目的；在內則是總括為三十七道品，修道不是一時的行為。說到『所本』，是指修行三十七道品之法，如按照次第隨順而行，意念不入于邪道就是正，所以稱為『所本正』。『所本正』，各自有不同的修行方式，以『無為』來對應『本』，以『不求』來對應『正』；以『無為』來對應『無為』，以『不常』來對應『道』，以『無有』來對應『亦無所有、亦無有本、亦無有正』，最終達到一無所有的境界。定覺知身受，這樣的法道，可以稱為法定。道說，是指宣說從因緣而得道。見陰受，是指領受五陰。有入，是指進入五陰之中。因為有生死之陰，所以要接受正道；正道，是道本身就是正的，只要使自己的心正即可。人修行安般守意（Ān Bān Shǒu Yì，Anapanasati，即安那般那念），得到數息（sù xī，counting breaths）、隨息（suí xī，following breaths）、止息（zhǐ xī，calming breaths），便心生歡喜，這是四種初步的境界。譬如鉆木取火，只是見到煙，卻不能煮熟食物，得到這種歡喜有什麼用呢？因為還沒有得到根本的要領。
安般守意有十八種惱亂，使人不能隨順正道：一是愛慾，二是瞋恚（chēn huì，anger），三是愚癡（yú chī，ignorance），四是嬉戲娛樂，五是傲慢（ào màn，arrogance），六是懷疑（huái yí，doubt），七是不接受修行的方法，八是接受他人的方法，九是不憶念正法，十是憶念其他的事情，十一是不滿足於正念，十二是過分精進，十三是精進不足，十四是驚慌恐懼，十五是強制意念，十六是憂愁，十七是匆匆忙忙，十八是不衡量。
【English Translation】 English version: Then the five skandhas (wǔ yīn, five aggregates: form, feeling, perception, mental formations, and consciousness) arise. The mind should be cut off; cutting off the root of the five skandhas cuts off the skandhas themselves. Sometimes, even when one tries to cut off thoughts, the mind arises on its own, which is a sin. Furthermore, one cannot be certain if one is on the right path, which is also a sin, because one has not yet reached the ultimate state. If the mind clings to the Dharma, clinging to the thought of all things leads to falling into external paths; if the mind does not think of all things, it leads to falling into the Dharma path. The five skandhas are the Dharma of birth and death, while the thirty-seven limbs of enlightenment (sān shí qī dào pǐn jīng, thirty-seven factors of enlightenment) are the Dharma of the path. The mind clinging to the Dharma means controlling the five skandhas to prevent them from committing evil deeds, and also constantly thinking of the right path without straying from it. This is what it means for the mind to cling to the Dharma.
『What is fundamentally correct』 refers to external things as the basis and seeking blessings as the goal; internally, it encompasses the thirty-seven limbs of enlightenment, as cultivating the path is not a one-time act. Speaking of 『what is fundamental』 refers to practicing the Dharma of the thirty-seven limbs of enlightenment, following the order and not entering into wrong paths, which is called 『what is fundamentally correct.』 『What is fundamentally correct』 has different practices, using 『non-action』 (wú wéi) to correspond to 『fundamental,』 and 『non-seeking』 to correspond to 『correct.』 Using 『non-action』 to correspond to 『non-action,』 『impermanence』 to correspond to 『the path,』 and 『non-existence』 to correspond to 『neither having anything, nor having a basis, nor having correctness,』 ultimately reaching a state of having nothing at all. Fixed awareness of bodily sensations, such a Dharma path, can be called fixed Dharma. 『Path speaking』 refers to explaining how one attains the path through causes and conditions. Seeing the skandha of sensation means experiencing the five skandhas. 『Having entry』 means entering into the five skandhas. Because there are skandhas of birth and death, one must accept the right path; the right path is inherently correct, one only needs to make one's own mind correct. When a person practices Anapanasati (Ān Bān Shǒu Yì, mindfulness of breathing), and attains counting breaths (sù xī), following breaths (suí xī), and calming breaths (zhǐ xī), they become joyful, these are the four preliminary stages. It's like drilling wood for fire, only seeing smoke but not being able to cook food. What use is such joy? Because one has not yet grasped the essential point.
Anapanasati has eighteen disturbances that prevent people from following the right path: first is desire, second is anger (chēn huì), third is ignorance (yú chī), fourth is frivolous entertainment, fifth is arrogance (ào màn), sixth is doubt (huái yí), seventh is not accepting the methods of practice, eighth is accepting the methods of others, ninth is not remembering the right Dharma, tenth is remembering other things, eleventh is not being satisfied with right mindfulness, twelfth is excessive diligence, thirteenth is insufficient diligence, fourteenth is panic and fear, fifteenth is forcing the mind, sixteenth is worry, seventeenth is being rushed, and eighteenth is not measuring.
意行愛，是為十八惱。不護是十八因緣不得道，以護便得道也。不受行相者，謂不觀三十二物，不念三十七品經，是為不受行相。受他人相者，謂未得十息，便行相隨，是為受他人相。他念者，入息時念出息，出息時念入息，是為他念。不滿念者，謂未得一禪，便念二禪，是為不滿念。強制意者，謂坐亂，意不得息，當經行、讀經，以亂不起，是為強制意也。精進為黠，走是六事中，謂數息、相隨、止、觀、還、凈，是為六也。何等為喘？何等為息？何等為氣？何等為力？何等為風？喘者，為意息，為命守，為氣，為視聽風，為能言語，從道屈伸力，為能舉重瞋恚也。要從守意得道，何緣得守意？從數轉得息，息轉得相隨，止觀還凈亦爾也。
行道欲得止意，當知三事：一者、先觀念身本何從來，但從五陰行有，斷五陰不復生；譬如寄託須臾耳，意不解，念九道以自證。二者、自當內視心中隨息出入。三者、出息入息念滅時。息出小輕念滅時，何等為知無所有？意定便知空，知空便知無所有。何以故？息不報便死，知身但氣所作，氣滅為空，覺空墮道也。故行道有三事：一者、觀身；二者、念一心；三者、念出入息。復有三事：一者、止身痛癢；二者、止口聲；三者、止意念行，是六事疾得息也。要經言：一念
【現代漢語翻譯】 現代漢語譯本：意念的放縱，是導致十八種煩惱的原因。不守護（意念）是由於十八因緣而無法得道，守護（意念）就能得道。『不受行相』指的是不觀察三十二種不凈之物，不思念三十七道品，這就是『不受行相』。『受他人相』指的是沒有得到十息的定力，就跟隨外在的現象，這就是『受他人相』。『他念』指的是入息時想著出息，出息時想著入息，這就是『他念』。『不滿念』指的是沒有得到初禪，就想著二禪，這就是『不滿念』。『強制意』指的是打坐時心意散亂，無法安定，應當通過經行、讀經來平息散亂，這就是『強制意』。精進地運用數息等方法是明智的，數息、相隨、止、觀、還、凈，是為六事。什麼是喘？什麼是息？什麼是氣？什麼是力？什麼是風？喘，是由於意念的急促；息，是維持生命的關鍵；氣，是視聽的基礎；風，是言語的能力，是身體屈伸的力量，是舉起重物和產生嗔恚的力量。要從守護意念中得道，如何才能守護意念？從數息開始，進而達到隨息，從隨息進而達到止觀還凈，也是同樣的道理。
行道想要得到意念的止息，應當明白三件事：第一，首先要觀想身體從何而來，只是從五陰（色、受、想、行、識）的運作而來，斷滅五陰就不會再生；譬如（身體）只是暫時的寄託，意念不明白這一點，就要通過九想觀來親自驗證。第二，應當內視自己的內心，隨著呼吸的出入。第三，念出息入息滅去的時候。出息小而輕，念滅的時候，如何才能知道無所有？意念安定就能知道空，知道空就能知道無所有。為什麼呢？因為氣息不回報（不再出入）就會死亡，知道身體只是由氣息所構成，氣息滅去就變成空，覺悟到空性就能趨向于道。所以行道有三件事：第一，觀身；第二，念一心；第三，念出入息。還有三件事：第一，止息身體的痛癢；第二，止息口中的聲音；第三，止息意念的活動，這六件事能迅速得到止息。經典上說：一念
【English Translation】 English version: The indulgence of intention is the cause of the eighteen vexations. Not guarding (intention) is due to the eighteen conditions that one cannot attain the Dao; guarding (intention) enables one to attain the Dao. 'Not accepting characteristics' refers to not contemplating the thirty-two impure things, not contemplating the thirty-seven factors of enlightenment; this is 'not accepting characteristics'. 'Accepting the characteristics of others' refers to following external phenomena without having attained the concentration of ten breaths; this is 'accepting the characteristics of others'. 'Other thoughts' refers to thinking of exhaling while inhaling, and thinking of inhaling while exhaling; this is 'other thoughts'. 'Unfulfilled thoughts' refers to thinking of the second Dhyana (禪, meditative state) without having attained the first Dhyana; this is 'unfulfilled thoughts'. 'Forcing intention' refers to the mind being scattered and unable to settle during meditation; one should calm the scattering by walking meditation and reading scriptures; this is 'forcing intention'. Diligently applying methods such as counting breaths is wise; counting breaths, following breaths, stopping, contemplating, returning, and purifying are the six things. What is panting? What is breath? What is Qi (氣, vital energy)? What is strength? What is wind? Panting is due to the urgency of intention; breath is the key to maintaining life; Qi is the foundation of sight and hearing; wind is the ability to speak, the power of the body to bend and stretch, and the power to lift heavy objects and generate anger. To attain the Dao from guarding intention, how can one guard intention? Start from counting breaths, then reach following breaths, and from following breaths, reach stopping, contemplating, returning, and purifying; the principle is the same.
To attain the cessation of intention in practice, one should understand three things: First, one should contemplate where the body comes from, only from the operation of the five Skandhas (五陰, form, feeling, perception, volition, consciousness); ceasing the five Skandhas will prevent rebirth; for example, (the body) is only a temporary lodging; if the intention does not understand this, one must personally verify it through the nine contemplations of death. Second, one should look inward at one's own mind, following the breath as it goes in and out. Third, contemplate when the exhalation and inhalation cease. When the exhalation is small and light, and the thought ceases, how can one know that there is nothing? When the intention is stable, one can know emptiness; knowing emptiness, one can know that there is nothing. Why? Because if the breath does not return (no longer goes in and out), one will die, knowing that the body is only made of breath; when the breath ceases, it becomes empty; realizing emptiness leads to the Dao. Therefore, there are three things in practice: First, contemplate the body; second, concentrate on one intention; third, contemplate the inhalation and exhalation. There are also three things: First, stop the pain and itching of the body; second, stop the sounds from the mouth; third, stop the activities of the intention; these six things can quickly attain cessation. The scriptures say: One thought
謂一心，近念謂計身，多念謂一心，不離念謂不離念。身行是四事，便疾得息也。坐禪數息，即時定意，是為今福；遂安隱不亂，是為未來福；益久續復安定，是為過去福也。坐禪數息不得定意，是為今罪；遂不安隱亂意起，是為當來罪；坐禪益久遂不安定，是為過去罪也。亦有身過、意過：身直數息不得，是為意過；身曲數息不得，是為身過也。坐禪自覺得定意，意喜為亂意，不喜為道意。坐禪念息已止便觀，觀止復行息。人行道，當以是為常法也。
佛說有五信：一者、信有佛有經；二者、去家下頭髮求道；三者、坐行道、四者、得息；五者、定意。所念不念為空，難不念為空。何以故念息？報曰：息中無五，色貪、淫、瞋恚、愚癡、愛慾，是亦為空也。可守身中意者，謂意在身觀，是為身中意。人不能制意，故令數息，以黠能制意，不復數息也。
問：何等為自知？何等為自證？報：謂能分別五陰是為自知，不疑道是為自證也。
問曰：何等為無為？報：無為有二輩：有外無為，有內無為。眼不觀色，耳不聽聲，鼻不受香，口不味味，身不貪細滑，意不志念，是為外無為；數息、相隨、止、觀、還、凈，是為內無為也。
問：現有所念，何以為無為？報：身口為戒，意向道行，雖有所
【現代漢語翻譯】 現代漢語譯本 所謂『一心』，是指接近於念頭；『計身』，是指多念頭；『一心』，是指不離念頭；『不離念』，是指不離開念頭。身體的行動是這四件事，就能快速地得到止息。坐禪數息，當下就能安定心意，這是現在的福報；於是能安穩不亂，這是未來的福報；時間越久，越能持續安定，這是過去的福報。坐禪數息不能安定心意，這是現在的罪過；於是不能安穩，雜亂的念頭生起，這是未來的罪過；坐禪時間越久，越不能安定，這是過去的罪過。也有身體的過失和意念的過失：身體端正但數息不能得定，這是意念的過失；身體彎曲而數息不能得定，這是身體的過失。坐禪時自己覺得心意安定，如果心生歡喜，那就是亂意，如果不歡喜，那就是道意。坐禪時念息已經停止，就應當觀察，觀察停止后又繼續進行數息。修行的人，應當把這些作為日常的修行方法。
佛說有五種信心：第一，相信有佛有經；第二，離開家庭，剃除頭髮去尋求真道；第三，坐禪修行；第四，得到止息；第五，安定心意。所念的不去念它，使它空無，難以做到不去念它而使它空無。為什麼要去念息呢？回答說：在氣息中沒有五種東西，即對色身的貪戀、淫慾、瞋恚、愚癡、愛慾，所以氣息也是空無的。可以守護身中的意念，是指意念專注于身體的觀察，這就是身中的意念。人不能控制自己的意念，所以才要數息，如果聰明能幹，能夠控制意念，就不再需要數息了。
問：什麼是『自知』？什麼是『自證』？答：能夠分辨五陰，這叫做『自知』；對真理沒有懷疑，這叫做『自證』。
問：什麼是『無為』？答：『無為』有兩種：有外在的『無為』，有內在的『無為』。眼睛不去看顏色，耳朵不去聽聲音，鼻子不去感受香氣，嘴巴不去品嚐味道，身體不去貪圖細滑的觸感，意念不去追求思慮，這叫做外在的『無為』；數息、相隨、止、觀、還、凈，這叫做內在的『無為』。
問：現在有所念，如何才能達到『無為』？答：身口遵守戒律，意念向著真道而行，即使有所
【English Translation】 English version 『One mind』 means being close to the thought; 『calculating the body』 means having many thoughts; 『one mind』 means not being apart from the thought; 『not being apart from the thought』 means not leaving the thought. The body's actions are these four things, and one can quickly obtain cessation. Sitting in meditation and counting breaths, one can immediately settle the mind, which is present merit; thus being peaceful and undisturbed is future merit; the longer it lasts, the more continuous and stable it is, which is past merit. Sitting in meditation and counting breaths without settling the mind is present sin; thus being unpeaceful and disturbed thoughts arise, which is future sin; the longer one sits in meditation, the more unstable it becomes, which is past sin. There are also faults of the body and faults of the mind: if the body is upright but one cannot concentrate on counting breaths, it is a fault of the mind; if the body is crooked and one cannot concentrate on counting breaths, it is a fault of the body. When sitting in meditation and one feels the mind is settled, if the mind is pleased, it is a disturbed mind; if it is not pleased, it is a mind on the path. When sitting in meditation and the counting of breaths has stopped, one should then observe; when observation stops, one should resume counting breaths. A practitioner should take these as constant practices.
The Buddha said there are five kinds of faith: first, believing in the Buddha and the Sutras; second, leaving home, shaving the head, and seeking the Way; third, sitting and practicing the Way; fourth, obtaining cessation; fifth, settling the mind. Not thinking about what is thought, making it empty, is difficult to make it empty by not thinking about it. Why contemplate the breath? The answer is: in the breath there are not the five things, namely, greed for form, lust, anger, foolishness, and desire; therefore, the breath is also empty. To guard the mind within the body means that the mind is focused on observing the body; this is the mind within the body. People cannot control their minds, so they count breaths; if one is clever and capable of controlling the mind, one no longer needs to count breaths.
Question: What is 『self-knowing』? What is 『self-realization』? Answer: Being able to distinguish the five skandhas is called 『self-knowing』; having no doubt about the truth is called 『self-realization』.
Question: What is 『non-action』 (Wuwei)? Answer: There are two kinds of 『non-action』: external 『non-action』 and internal 『non-action』. The eyes do not look at colors, the ears do not listen to sounds, the nose does not receive scents, the mouth does not taste flavors, the body does not crave fine and smooth sensations, the mind does not pursue thoughts, this is called external 『non-action』; counting breaths, following the breath, stopping, observing, returning, and purifying, this is called internal 『non-action』.
Question: Now that there are thoughts, how can one achieve 『non-action』? Answer: The body and mouth observe the precepts, the mind turns towards the path, even if there are some
念，本趣無為也。
問：何等為無？何等名為？報：無者，謂不念萬物；為者，隨經行指事稱名，故言無為也。
問：設使宿命對來到，當何以卻？報：行數息、相隨、止、觀、還、凈，念三十七品經能卻。
難：宿命對不可卻，數息行三十七品經何以故能卻？報：用念道故消惡。設使數息、相隨、止、觀、還、凈不能滅惡，世間人皆不得道；用消惡，故得道。數息、相隨、止、觀、還、凈，行三十七品經尚得作佛，何況罪對，在十方積如山，精進行道，不與罪會。
問曰：經言作是何以故不會？報：用作是故也。數息為墮十二品。何謂十二品？數息時，墮四意止；息不亂時，為墮四意念斷，得十息；有時為墮四神足，是為墮十二品也。
問：何等爲念三十七品經？報：謂數息、相隨、止、觀、還、凈，行是六事，是爲念三十七品經也。行數息，亦為行三十七品經。
問：何以故為行三十七品經？報：數息為墮四意止。何以故？為四意止，亦墮四意斷，用不待念，故為四意斷；亦墮四神足，用從信，故為神足也。數息為墮信根，用信佛意喜，故生信根；亦墮能根，用坐行，故為墮能根；亦墮識根，用知諦，故為識根；亦墮定根，用意安，故為定根；亦墮黠根，用離癡意解結，故
【現代漢語翻譯】 現代漢語譯本 念，其根本在於無為。（念：指專注或思考；無為：指不強求、順其自然的境界）
問：什麼是『無』？什麼是『為』？答：『無』是指不執著于萬物；『為』是指遵循經典，根據事物指代稱謂，所以說是『無為』。
問：如果宿命中的罪業顯現，應當如何消除？答：通過修習數息觀、相隨觀、止觀、還觀、凈觀，以及唸誦三十七道品經可以消除。（數息觀：通過計數呼吸來集中注意力；相隨觀：跟隨呼吸的感受；止觀：止息雜念，觀察實相；還觀：反觀自性；凈觀：觀想清凈；三十七道品：佛教修行的三十七個要素）
難：宿命中的罪業難以消除，通過數息觀和修習三十七道品經怎麼能夠消除呢？答：因為運用正念之道來消除惡業。如果數息觀、相隨觀、止觀、還觀、凈觀不能夠滅除惡業，那麼世間上的人就都無法得道了；正是因為能夠消除惡業，所以才能夠得道。修習數息觀、相隨觀、止觀、還觀、凈觀，以及修習三十七道品經尚且能夠成佛，更何況是罪業，即使在十方世界積累如山，只要精進修行，就不會與罪業相遇。
問：經典上說這樣做為什麼不會相遇？答：因為這樣做（精進修行）的緣故。數息觀可以歸入十二品中。什麼是十二品？數息時，歸入四念處；呼吸不亂時，歸入四正勤，得到十息；有時歸入四神足，這就是歸入十二品。（四念處：觀身不凈、觀受是苦、觀心無常、觀法無我；四正勤：已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起；四神足：欲神足、勤神足、心神足、觀神足）
問：什麼是念誦三十七道品經？答：就是修習數息觀、相隨觀、止觀、還觀、凈觀，行持這六件事，這就是念誦三十七道品經。修習數息觀，也就是修習三十七道品經。
問：為什麼說修習數息觀就是修習三十七道品經？答：修習數息觀歸入四念處。為什麼呢？因為四念處也歸入四正勤，因為不假借其他念頭，所以歸入四正勤；也歸入四神足，因為從信心出發，所以歸入四神足。數息觀歸入信根，因為相信佛的教誨而心生歡喜，所以生起信根；也歸入精進根，因為坐禪修行，所以歸入精進根；也歸入念根，因為知道真諦，所以歸入念根；也歸入定根，因為心意安定，所以歸入定根；也歸入慧根，因為遠離愚癡，理解煩惱的根源，所以歸入慧根。
【English Translation】 English version 『Nian』 (念, mindfulness), its fundamental interest lies in 『wu wei』 (無為, non-action).
Question: What is 『wu』 (無, non-being)? What is 『wei』 (為, being)? Answer: 『Wu』 refers to not being attached to the myriad things; 『wei』 refers to following the scriptures, designating and naming things according to their characteristics, hence the term 『wu wei』.
Question: If karmic debts from past lives manifest, how should one eliminate them? Answer: By practicing 『shu xi guan』 (數息觀, breath counting meditation), 『xiang sui guan』 (相隨觀, following the breath meditation), 『zhi guan』 (止觀, cessation and contemplation), 『huan guan』 (還觀, returning contemplation), 『jing guan』 (凈觀, purification contemplation), and reciting the 『Thirty-Seven Factors of Enlightenment Sutra』 (三十七道品經), one can eliminate them.
Objection: Karmic debts from past lives are difficult to eliminate. How can practicing 『shu xi guan』 and the 『Thirty-Seven Factors of Enlightenment Sutra』 eliminate them? Answer: Because one uses the path of right mindfulness to eliminate evil karma. If 『shu xi guan』, 『xiang sui guan』, 『zhi guan』, 『huan guan』, 『jing guan』 could not eliminate evil karma, then no one in the world could attain enlightenment; it is precisely because they can eliminate evil karma that one can attain enlightenment. Practicing 『shu xi guan』, 『xiang sui guan』, 『zhi guan』, 『huan guan』, 『jing guan』, and the 『Thirty-Seven Factors of Enlightenment Sutra』 can even lead to Buddhahood, let alone karmic debts, even if accumulated like mountains in the ten directions, as long as one diligently practices the path, one will not encounter them.
Question: The scriptures say that doing this will prevent encounters with karmic debts, why is that? Answer: Because of doing this (diligent practice). 『Shu xi guan』 can be categorized into the twelve categories. What are the twelve categories? When counting breaths, one falls into the 『Four Foundations of Mindfulness』 (四念處); when the breath is not disturbed, one falls into the 『Four Right Exertions』 (四正勤), obtaining ten breaths; sometimes one falls into the 『Four Bases of Supernatural Power』 (四神足), this is falling into the twelve categories.
Question: What is reciting the 『Thirty-Seven Factors of Enlightenment Sutra』? Answer: It is practicing 『shu xi guan』, 『xiang sui guan』, 『zhi guan』, 『huan guan』, 『jing guan』, practicing these six things, this is reciting the 『Thirty-Seven Factors of Enlightenment Sutra』. Practicing 『shu xi guan』 is also practicing the 『Thirty-Seven Factors of Enlightenment Sutra』.
Question: Why is it said that practicing 『shu xi guan』 is practicing the 『Thirty-Seven Factors of Enlightenment Sutra』? Answer: Practicing 『shu xi guan』 falls into the 『Four Foundations of Mindfulness』. Why? Because the 『Four Foundations of Mindfulness』 also fall into the 『Four Right Exertions』, because one does not rely on other thoughts, therefore it falls into the 『Four Right Exertions』; it also falls into the 『Four Bases of Supernatural Power』, because it starts from faith, therefore it falls into the 『Four Bases of Supernatural Power』. 『Shu xi guan』 falls into the 『Root of Faith』 (信根), because one believes in the Buddha's teachings and rejoices, therefore the 『Root of Faith』 arises; it also falls into the 『Root of Diligence』 (精進根), because one sits in meditation and practices, therefore it falls into the 『Root of Diligence』; it also falls into the 『Root of Mindfulness』 (念根), because one knows the truth, therefore it falls into the 『Root of Mindfulness』; it also falls into the 『Root of Samadhi』 (定根), because one's mind is stable, therefore it falls into the 『Root of Samadhi』; it also falls into the 『Root of Wisdom』 (慧根), because one is far from ignorance and understands the root of afflictions, therefore it falls into the 『Root of Wisdom』.
為黠根也。數息亦墮信力，用不疑，故為信力；亦墮進力，用精進，故為進力；亦墮念力，用余意不能攘，故爲念力；亦墮定力，用一心，故為定力；亦墮黠力，用前分別四意止、斷、神足，故為黠力也。
數息亦墮覺意。用識苦，故為覺意；亦墮法識覺意，用知道因緣，故為法覺意；亦墮力覺意，用棄惡，故為力覺意；亦墮愛覺意，用貪樂道，故為愛覺意；亦墮息意覺，用意止，故為息意覺；亦墮定覺意，用不念，故為定覺意；亦墮守覺意，用行不離，故為守覺意也。
數息亦墮八行，用意正，故入八行。定意、慈心、念凈法，是為直身；至誠語、軟語、直語、不還語，是為直語。黠在意，信在意，忍辱在意，是為直心。所謂以聲息，是為十善墮道行也。數息亦墮直見，用諦觀，故為直見；亦墮直行，用向道，故為直行；亦墮直治，用行三十七品經，故為直治；亦墮直意，用念諦，故為直意；亦墮直定，用意白凈，壞魔兵，故為直定，是為八行。何等為魔兵？謂色、聲、香、味、細滑，是為魔兵。不受是為壞魔兵。
三十七品應斂，設自觀身，觀他人身，止淫，不亂意，止余意；自觀痛癢，觀他人痛癢，止瞋恚；自觀意，觀他人意，止癡；自觀法，觀他人法，得道，是名為四意止也。避身為避色
【現代漢語翻譯】 現代漢語譯本：因為是聰慧的根基。數息也包含在信力之中，因為運用了不懷疑，所以是信力；也包含在精進力之中，因為運用了精進，所以是精進力；也包含在念力之中，因為運用了其他念頭不能侵擾，所以是念力；也包含在定力之中，因為運用了一心不亂，所以是定力；也包含在慧力之中，因為運用了前面分別的四意止（Sati Patthana，四念處）、斷（Sammapadāna，四正勤）、神足（Iddhipāda，四神足），所以是慧力。
數息也包含在覺意（Bojjhanga，七覺支）之中。因為認識到苦，所以是覺意；也包含在法識覺意之中，因為知道因緣，所以是法覺意；也包含在力覺意之中，因為捨棄惡，所以是力覺意；也包含在愛覺意之中，因為貪求喜樂於道，所以是愛覺意；也包含在息意覺之中，因為運用意止，所以是息意覺；也包含在定覺意之中，因為不胡思亂想，所以是定覺意；也包含在守覺意之中，因為修行不離正道，所以是守覺意。
數息也包含在八正道之中，因為用心端正，所以進入八正道。定意、慈心、念凈法，這是正直的身行；至誠語、柔和語、正直語、不誹謗語，這是正直的語言。聰慧的意念，信念的意念，忍辱的意念，這是正直的心念。所謂用聲音呼吸，這是十善包含在道行之中。數息也包含在正見之中，因為如實觀察，所以是正見；也包含在正行之中，因為趨向正道，所以是正行；也包含在正治之中，因為修行三十七道品經，所以是正治；也包含在正意之中，因為憶念真諦，所以是正意；也包含在正定之中，因為用意清凈，摧毀魔兵，所以是正定，這就是八正道。什麼是魔兵？就是色、聲、香、味、細滑（觸），這就是魔兵。不接受這些就是摧毀魔兵。
三十七道品應該收斂身心，如果自己觀察身體，觀察他人身體，止息淫慾，不擾亂心意，止息其他念頭；自己觀察痛癢感受，觀察他人痛癢感受，止息瞋恚；自己觀察心意，觀察他人心意，止息愚癡；自己觀察法，觀察他人法，從而得道，這稱為四意止（Sati Patthana，四念處）。避免身體就是避免色（Rūpa，色蘊）。
【English Translation】 English version: Because it is the root of wisdom. Counting breaths also falls within the power of faith (Śraddhābala), because it employs non-doubt, therefore it is the power of faith; it also falls within the power of vigor (Vīryabala), because it employs diligence, therefore it is the power of vigor; it also falls within the power of mindfulness (Smṛtibala), because it employs the inability of other thoughts to intrude, therefore it is the power of mindfulness; it also falls within the power of concentration (Samādhibala), because it employs one-pointedness of mind, therefore it is the power of concentration; it also falls within the power of wisdom (Prajñābala), because it employs the previously distinguished four foundations of mindfulness (Sati Patthana), right efforts (Sammapadāna), and psychic powers (Iddhipāda), therefore it is the power of wisdom.
Counting breaths also falls within the limbs of enlightenment (Bojjhanga). Because it recognizes suffering, therefore it is a limb of enlightenment; it also falls within the limb of enlightenment of discerning the Dharma, because it knows the causes and conditions, therefore it is the limb of enlightenment of discerning the Dharma; it also falls within the limb of enlightenment of vigor, because it abandons evil, therefore it is the limb of enlightenment of vigor; it also falls within the limb of enlightenment of love, because it craves and delights in the path, therefore it is the limb of enlightenment of love; it also falls within the limb of enlightenment of tranquility, because it employs the cessation of thought, therefore it is the limb of enlightenment of tranquility; it also falls within the limb of enlightenment of concentration, because it does not think wildly, therefore it is the limb of enlightenment of concentration; it also falls within the limb of enlightenment of equanimity, because practice does not depart from the path, therefore it is the limb of enlightenment of equanimity.
Counting breaths also falls within the Eightfold Path, because the mind is upright, therefore it enters the Eightfold Path. Concentrated mind, loving-kindness, mindfulness of pure Dharma, this is upright bodily conduct; truthful speech, gentle speech, honest speech, non-slanderous speech, this is upright speech. Wise thought, faithful thought, patient thought, this is upright thought. So-called breathing with sound, this is the ten virtues contained within the path of practice. Counting breaths also falls within right view, because of true observation, therefore it is right view; it also falls within right conduct, because it is directed towards the path, therefore it is right conduct; it also falls within right governance, because it practices the thirty-seven factors of enlightenment, therefore it is right governance; it also falls within right thought, because it is mindful of the truth, therefore it is right thought; it also falls within right concentration, because the mind is pure and destroys the army of Māra, therefore it is right concentration, this is the Eightfold Path. What is the army of Māra? It is form (Rūpa), sound (Śabda), smell (Gandha), taste (Rasa), and touch (Sparśa), this is the army of Māra. Not accepting these is destroying the army of Māra.
The thirty-seven factors of enlightenment should be collected and focused. If one observes one's own body, observes the bodies of others, stops lust, does not disturb the mind, stops other thoughts; one observes one's own feelings, observes the feelings of others, stops anger; one observes one's own mind, observes the minds of others, stops delusion; one observes one's own Dharma, observes the Dharma of others, and attains the path, this is called the Four Foundations of Mindfulness (Sati Patthana). Avoiding the body is avoiding form (Rūpa).
，避痛癢為避五樂，避意為避念，避法不墮愿業治生，是名為四意念斷也。識苦者，本為苦，為苦者，為有身。從苦為因緣起者，所見萬物。苦習者，本為苦，從苦為因緣生。盡者，萬物皆當敗壞。為增苦習，復當爲墮八道中。道人當念是八道，是名為四，為四收苦，得四神足念也。信佛意喜，是名為信根。為自守行法，從諦身意受，是名能根，為精進；從諦念遂諦，是名識根，為守意；從諦一意，從諦一意止，是名定根，為正意；從諦觀諦，是名黠根，為道意，是名為五根也。
從諦信不復疑，是名信力；棄貪行道從諦自精進，惡意不能敗精進，是名進力；惡意欲起當即時滅，從諦是意無有能壞意，是名念力；內外觀從諦以定，惡意不能壞善意，是名定力；念四禪從諦得黠，惡意不能壞黠意，是名黠力。念出入盡復生，是名為五力也。從諦念諦，是名為覺意。得道意，從諦觀諦，是名法名法識覺意；得生死意，從諦身意持，是名力覺意；持道不失為力，從諦足喜諦，是名愛覺意；貪道法行道行道法，從諦意得休息，是名息意，覺已息安隱，從諦一念意，是名定覺意；自知意，以安定從諦自在，意在所行從觀，是名守意覺；從四諦觀意，是名為七覺意也。
從諦守諦，是名直通道；從諦直從行諦，是為直
【現代漢語翻譯】 現代漢語譯本：避開痛和癢就像避開五種享樂，避開思緒就像避開念頭，避開法則就不會墮入願望、業力和謀生之中，這被稱為四意念斷（四種專注的修行）。認識到苦難的本質，原本就是苦難，執著于苦難，是因為有身體的存在。從苦難作為因緣而生起，所見到的萬物都是如此。苦難的習性，原本就是苦難，從苦難作為因緣而產生。苦難的止息，意味著萬物終將敗壞。如果增長苦難的習性，又將墮入八道輪迴之中。修行之人應當唸誦這八道，這被稱為四，爲了四種收攝苦難，獲得四神足念（四種如意足）。信仰佛的意願並心生歡喜，這被稱為信根（信心的根基）。爲了守護自己奉行的法則，從真諦的身意接受，這被稱為能根（精進的根基），即精進；從真諦的念頭追隨真諦，這被稱為識根（正念的根基），即守護意念；從真諦一心一意，從真諦一心一意止息，這被稱為定根（禪定的根基），即正意；從真諦觀察真諦，這被稱為黠根（智慧的根基），即道意，這些被稱為五根。 從真諦的信仰不再懷疑，這被稱為信力（信的力量）；捨棄貪婪奉行正道，從真諦自我精進，邪惡的念頭不能擊敗精進，這被稱為進力（精進的力量）；邪惡的慾望生起時應當立即滅除，從真諦的意念沒有能夠破壞意念的，這被稱爲念力（正念的力量）；從真諦以內外觀照而獲得禪定，邪惡的念頭不能破壞善良的意念，這被稱為定力（禪定的力量）；唸誦四禪從真諦獲得智慧，邪惡的念頭不能破壞智慧的意念，這被稱為黠力（智慧的力量）。唸誦出入氣息的止息和再生，這被稱為五力。 從真諦唸誦真諦，這被稱為覺意（覺悟的意念）。獲得道意，從真諦觀察真諦，這被稱為法名法識覺意（對法和法相的覺悟）；獲得生死的意念，從真諦的身意保持，這被稱為力覺意（力量的覺悟）；保持正道不迷失為力量，從真諦滿足於真諦，這被稱為愛覺意（喜愛的覺悟）；貪求正道法則，奉行正道，奉行正道法則，從真諦的意念獲得休息，這被稱為息意（止息的覺悟），覺悟之後止息安穩，從真諦一心一念，這被稱為定覺意（禪定的覺悟）；自己知道意念，因為安定而從真諦自在，意念在所行之處都從觀察而來，這被稱為守意覺（守護意念的覺悟）；從四諦觀察意念，這被稱為七覺意（七種覺悟的意念）。 從真諦守護真諦，這被稱為直通道（正直的信心之道）；從真諦正直地奉行真諦，這是正直的...
【English Translation】 English version: Avoiding pain and itching is like avoiding the five pleasures, avoiding thoughts is like avoiding念 (nian, thoughts), avoiding 法 (dharma, law/teachings) does not lead to falling into愿 (pranidhana, vows), 業 (karma, actions), and治生 (zhìshēng, livelihood), this is called the Four Intentional Abandonments (four foundations of mindfulness). Recognizing suffering, its origin is suffering, clinging to suffering is because of having a body. From suffering as a cause and condition arising, all things seen are like this. The habit of suffering, its origin is suffering, from suffering as a cause and condition arising. The cessation of suffering means all things will eventually decay. If increasing the habit of suffering, one will again fall into the Eight Paths of Rebirth. Practitioners should contemplate these Eight Paths, this is called Four, for the four ways of gathering suffering, obtaining the Four Divine Feet of Mindfulness (four bases of spiritual power). Believing in Buddha's intention and rejoicing, this is called the Root of Faith (śraddhā-indriya, faculty of faith). In order to guard oneself in practicing the Dharma, receiving from the body and mind of truth, this is called the Root of Ability (vīrya-indriya, faculty of vigor), which is vigor; from the thought of truth following truth, this is called the Root of Awareness (smṛti-indriya, faculty of mindfulness), which is guarding the mind; from the truth of one-mindedness, from the truth of one-mindedness ceasing, this is called the Root of Concentration (samādhi-indriya, faculty of concentration), which is right intention; from the truth of observing truth, this is called the Root of Wisdom (prajñā-indriya, faculty of wisdom), which is the intention of the path, these are called the Five Roots. From the faith of truth no longer doubting, this is called the Power of Faith (śraddhā-bala, the power of faith); abandoning greed and practicing the path, from the truth of self-diligence, evil thoughts cannot defeat diligence, this is called the Power of Vigor (vīrya-bala, the power of vigor); when evil desires arise, they should be immediately extinguished, from the truth of this intention, there is nothing that can destroy the intention, this is called the Power of Mindfulness (smṛti-bala, the power of mindfulness); from the truth of internal and external observation obtaining concentration, evil thoughts cannot destroy good intentions, this is called the Power of Concentration (samādhi-bala, the power of concentration); reciting the Four Dhyanas (four levels of meditative absorption) from the truth obtaining wisdom, evil thoughts cannot destroy wise intentions, this is called the Power of Wisdom (prajñā-bala, the power of wisdom). Reciting the cessation and rebirth of incoming and outgoing breaths, this is called the Five Powers. From the truth of reciting truth, this is called the Awareness of Intention (smṛti-saṃbodhyaṅga, factor of mindfulness). Obtaining the intention of the path, from the truth of observing truth, this is called the Awareness of Dharma-name and Dharma-knowledge (dharma-vicaya-saṃbodhyaṅga, factor of investigation of dharma); obtaining the intention of birth and death, from the truth of maintaining the body and mind, this is called the Power of Awareness (vīrya-saṃbodhyaṅga, factor of vigor); maintaining the path without losing it is power, from the truth of being satisfied with truth, this is called the Awareness of Love (prīti-saṃbodhyaṅga, factor of joy); craving the path of Dharma, practicing the path, practicing the path of Dharma, from the truth of intention obtaining rest, this is called the Intention of Cessation (praśrabdhi-saṃbodhyaṅga, factor of tranquility), after awakening, cessation is peaceful and secure, from the truth of one-mindedness, this is called the Awareness of Concentration (samādhi-saṃbodhyaṅga, factor of concentration); knowing one's own intention, because of stability being free from truth, intention in all that is practiced comes from observation, this is called the Awareness of Guarding Intention (upekṣā-saṃbodhyaṅga, factor of equanimity); from the Four Noble Truths observing intention, this is called the Seven Awareness Factors (sapta-bodhyaṅga, seven factors of enlightenment). From the truth of guarding truth, this is called the Straight Path of Faith (right faith); from the truth of straightly practicing truth, this is straight...
從行念道；從諦身意持，是名直治。法不欲墮四惡者，謂四顛倒。從諦念諦，是名直意不亂意；從諦一心意，是名直定。為一心上頭，為三法意行，俱行以聲身心，如是佛弟子八行，是名四禪，為四意斷也。第一行為直念，屬心，常念道；第二行為直語，屬口，斷四意；第三行為直觀，屬身，觀身內外；第四行為直見通道；第五行為直行，不隨四惡，謂四顛倒；第六行為直治，斷余意；第七行為直不墮貪慾；第八行為直定正心，是為八行。佛、辟支佛、阿羅漢所不行也。
第一行為直念。何等為直念？謂不念萬物，意不墮是中，是為直念；念萬物，意墮中，為不直念也。四意止者：一意止為身念息，二意止爲念痛癢，三意止爲念意息出入，四意止爲念法因緣，是為四意止也。
道人當念是四意止：一者、為我前世愛身，故不得脫；二者、今有劇怨家。何以故？所欲者愛生，當斷已斷，為外身觀止也。四意止者，意止者，意不在身為止意，不在痛癢為止意，不在意為止意，不在法為止意。隨色誠便生，是為不止也。
問：人何以故不墮四意止？報：用不念苦、空、非身、不凈故，不墮四意止。若人意常念苦、空、非身、不凈，行道者常念是四事不離，便疾得四意止也。
問：何等為身意止？謂
【現代漢語翻譯】 現代漢語譯本 從行念道；從諦（真實）身意持，這叫做直治（正直的治理）。法不希望墮入四惡，指的是四顛倒。從諦念諦，這叫做直意不亂意；從諦一心意，這叫做直定。爲了一心之上，爲了三法意行，一起通過聲身心進行，像這樣佛弟子有八行，這叫做四禪，是爲了斷除四意斷。第一行為直念，屬於心，常常念道；第二行為直語，屬於口，斷除四意；第三行為直觀，屬於身，觀察身內外；第四行為直見通道；第五行為直行，不隨從四惡，指的是四顛倒；第六行為直治，斷除其餘的意念；第七行為直不墮貪慾；第八行為直定正心，這就是八行。佛、辟支佛（獨覺佛）、阿羅漢（無學）所不行的（境界）。
第一行為直念。什麼叫做直念？指的是不念萬物，意念不沉溺其中，這就是直念；念萬物，意念沉溺其中，就是不直念。四意止：第一意止為身念息，第二意止爲念痛癢，第三意止爲念意息出入，第四意止爲念法因緣，這就是四意止。
道人應當念這四意止：第一，因為我前世愛身，所以不得解脫；第二，現在有極大的怨家。為什麼呢？所貪求的是愛生，應當斷除已經斷除的，作為外身觀止。四意止，意止指的是，意念不在身上為止意，不在痛癢為止意，不在意念為止意，不在法為止意。隨從色而產生誠實，這就是不止。
問：人為什麼不墮入四意止？答：因為不念苦、空、非身、不凈，所以不墮入四意止。如果人意念常常念苦、空、非身、不凈，修行道的人常常念這四件事不離，就很快得到四意止。
問：什麼叫做身意止？指的是
【English Translation】 English version From practicing mindfulness of the path; from truly holding the body and mind, this is called 'straight governance'. The Dharma does not wish to fall into the four evils, which refer to the four inversions. From truly contemplating truth, this is called 'straight intention, not confused intention'; from truly focusing the mind, this is called 'straight concentration'. For the sake of one-pointedness of mind, for the three Dharma mental activities, acting together through sound, body, and mind, thus the Buddha's disciples have eight practices, which are called the four Dhyanas (meditative states), for the sake of cutting off the four mental attachments. The first practice is straight mindfulness, belonging to the mind, constantly mindful of the path; the second practice is straight speech, belonging to the mouth, cutting off the four intentions; the third practice is straight observation, belonging to the body, observing the body internally and externally; the fourth practice is straight seeing, believing in the path; the fifth practice is straight conduct, not following the four evils, which refer to the four inversions; the sixth practice is straight governance, cutting off other intentions; the seventh practice is straight non-falling into greed; the eighth practice is straight concentration, rectifying the mind, these are the eight practices. Not practiced by Buddhas, Pratyekabuddhas (Solitary Buddhas), and Arhats (Worthy Ones).
The first practice is straight mindfulness. What is straight mindfulness? It refers to not being mindful of the myriad things, the mind not falling into them, this is straight mindfulness; being mindful of the myriad things, the mind falling into them, is not straight mindfulness. The four foundations of mindfulness: the first foundation of mindfulness is mindfulness of the body ceasing, the second foundation of mindfulness is mindfulness of feeling pain and pleasure, the third foundation of mindfulness is mindfulness of the mind's breath going out and coming in, the fourth foundation of mindfulness is mindfulness of the causes and conditions of the Dharma, these are the four foundations of mindfulness.
A practitioner of the Way should be mindful of these four foundations of mindfulness: first, because I loved the body in past lives, therefore I could not be liberated; second, now there are extreme enemies. Why? What is desired is love of birth, it should be cut off, already cut off, as external body contemplation cessation. The four foundations of mindfulness, mindfulness cessation refers to, the mind not being in the body is cessation of mind, not being in pain and pleasure is cessation of mind, not being in the mind is cessation of mind, not being in the Dharma is cessation of mind. Following color and sincerity then arises, this is non-cessation.
Question: Why do people not fall into the four foundations of mindfulness? Answer: Because they do not contemplate suffering, emptiness, non-self, and impurity, therefore they do not fall into the four foundations of mindfulness. If people's minds constantly contemplate suffering, emptiness, non-self, and impurity, those who practice the Way constantly contemplate these four things without separation, then they will quickly attain the four foundations of mindfulness.
Question: What is mindfulness of the body ceasing? It refers to
念老、病、死，是為身意止。何等為痛癢意止？謂所不可意，是為痛癢意止。何等為意意止？謂已念、復念，是為意意止。何等為法意止？謂往時為行，還報為法，亦謂作是得是，是為法意止也。
四意止有四輩：一者、念非常意止；二者、念苦身意止；三者、念空有意止；四者、念不凈樂意止，是為四意止。一切天下事皆墮身痛癢、墮法，都盧不過是四事也。四意止者：一者、但念息不邪念；二者、但念善不念惡；三者、自念身非我所，萬物皆非我所，便不復向；四者、眼不視色，意在法中，是名為四意止也。
道人當行四意止：一者、眼色，當校計身中惡露；二者、意歡喜念樂，當念痛癢苦；三者、我意瞋他，人意亦瞋；我意轉他，人意亦轉，便不復轉意；四意者，我意嫉他，人意亦嫉；我念他人惡，他人亦念我惡，便不復念，是為法也。身意止者，自觀身，觀他人身。何等為身？欲言痛癢是身，痛無有數；欲言意是身，復非身有過去，意未來意；欲言法是身，復非身有過去未來法；欲言行是身，行無有形，知為非身。得是計，為四意止也。意不墮色念，識亦不生，耳、鼻、口、身亦爾。意不在身為心，意不在痛癢，意不在念，意不在法為心也。
問：誰主知身意痛癢者？報：有身，身意知；
【現代漢語翻譯】 現代漢語譯本：念及衰老、疾病、死亡，這便是對身體的意念止息（身意止）。什麼是對痛癢的意念止息（痛癢意止）？就是對不可意的事物保持意念止息，這便是對痛癢的意念止息。什麼是對意念的意念止息（意意止）？就是已經念過的，再次憶念，這便是對意念的意念止息。什麼是對法的意念止息（法意止）？就是過去的行為成為現在的果報，這被稱為法，也可以說是種什麼因得什麼果，這就是對法的意念止息。
四種意念止息有四種情況：第一種，意念無常的意念止息（念非常意止）；第二種，意念身體是痛苦的意念止息（念苦身意止）；第三種，意念空無所有的意念止息（念空有意止）；第四種，意念不凈而追求快樂的意念止息（念不凈樂意止），這就是四種意念止息。天下所有的事情都離不開身體、痛癢、法，總的來說都不過這四件事。四種意念止息是：第一種，只意念呼吸而不邪念；第二種，只意念善而不念惡；第三種，自己意念身體不是我所擁有的，萬物都不是我所擁有的，便不再執著；第四種，眼睛不看美色，心思專注于佛法之中，這便稱為四種意念止息。
修行人應當實行四種意念止息：第一種，對於眼睛所見的顏色，應當計算身體中的污穢不凈；第二種，對於心中歡喜的快樂，應當意念痛癢的苦；第三種，我的心嗔恨他人，他人的心也嗔恨我；我的心轉變他人，他人的心也轉變我，便不再轉變心意；第四種，我的心嫉妒他人，他人的心也嫉妒我；我意念他人的惡，他人也意念我的惡，便不再意念，這就是法。對身體的意念止息是，自己觀察自己的身體，也觀察他人的身體。什麼是身體？如果說是痛癢是身體，痛是無法計數的；如果說是意念是身體，意念又不是身體，有過去的意念，未來的意念；如果說是法是身體，法又不是身體，有過去未來的法；如果說是行為是身體，行為沒有形狀，知道不是身體。得到這種認識，就是四種意念止息。意念不沉溺於美色，意識也不會產生，耳朵、鼻子、嘴巴、身體也是這樣。意念不在身體上就是心，意念不在痛癢上，意念不在念頭上，意念不在法上就是心。
問：誰主宰知道身體的意念和痛癢？答：有身體，身體的意念才知道；
【English Translation】 English version: To contemplate old age, sickness, and death is to cease the mind on the body (身意止, Shen Yi Zhi - body contemplation cessation). What is the cessation of mind on pain and itching (痛癢意止, Tong Yang Yi Zhi - pain and itching contemplation cessation)? It is to keep the mind from dwelling on undesirable things, which is the cessation of mind on pain and itching. What is the cessation of mind on mind (意意止, Yi Yi Zhi - mind contemplation cessation)? It is to recall what has already been contemplated, which is the cessation of mind on mind. What is the cessation of mind on Dharma (法意止, Fa Yi Zhi - Dharma contemplation cessation)? It is that past actions become present retribution, which is called Dharma. It can also be said that one reaps what one sows, which is the cessation of mind on Dharma.
The four cessations of mind have four aspects: first, the cessation of mind on contemplating impermanence (念非常意止, Nian Fei Chang Yi Zhi - contemplation of impermanence cessation); second, the cessation of mind on contemplating the suffering of the body (念苦身意止, Nian Ku Shen Yi Zhi - contemplation of suffering body cessation); third, the cessation of mind on contemplating emptiness (念空有意止, Nian Kong You Yi Zhi - contemplation of emptiness cessation); fourth, the cessation of mind on contemplating impurity instead of pleasure (念不凈樂意止, Nian Bu Jing Le Yi Zhi - contemplation of impurity instead of pleasure cessation). All things under heaven fall into the categories of body, pain and itching, and Dharma, and are ultimately no more than these four things. The four cessations of mind are: first, only contemplate breathing without evil thoughts; second, only contemplate good without contemplating evil; third, contemplate that the body is not mine, and all things are not mine, and then one will no longer be attached; fourth, the eyes do not look at beauty, and the mind is focused on the Dharma, which is called the four cessations of mind.
A practitioner should practice the four cessations of mind: first, regarding the colors seen by the eyes, one should contemplate the foulness and impurity within the body; second, regarding the joy and pleasure in the mind, one should contemplate the suffering of pain and itching; third, if my mind is angry with others, others' minds will also be angry with me; if my mind transforms others, others' minds will also transform me, and then one will no longer transform one's mind; fourth, if my mind is jealous of others, others' minds will also be jealous of me; if I think of others' evil, others will also think of my evil, and then one will no longer think of it, this is Dharma. The cessation of mind on the body is to observe one's own body and also observe the bodies of others. What is the body? If it is said that pain and itching are the body, pain is countless; if it is said that the mind is the body, the mind is not the body, there is past mind, future mind; if it is said that Dharma is the body, Dharma is not the body, there is past and future Dharma; if it is said that action is the body, action has no form, knowing it is not the body. Obtaining this understanding is the four cessations of mind. If the mind does not indulge in beauty, consciousness will not arise, and the same is true for the ears, nose, mouth, and body. The mind not being on the body is the mind, the mind not being on pain and itching, the mind not being on thoughts, the mind not being on Dharma is the mind.
Question: Who is the master who knows the mind and pain and itching of the body? Answer: With a body, the mind of the body knows;
痛癢，痛癢意知；意意，意意知；有饑，饑意知；有渴，渴意知；有寒，寒意知；有熱，熱意知。以是分別知也。身意起身意，痛癢意起痛癢意，意意起意意，法意起法意。四意止，謂意念惡，制使不起，是為止也。四意止亦隨四禪，亦隨四意止。隨四意止為近道，不著惡便善意生；四禪為四意定，為止意也。
行道有四因緣：一、止身；二、止痛癢；三、止意；四、止法。止身者，謂見色念不凈；止痛癢者，謂不自貢高；止意者，謂止不瞋恚；止法者，謂不疑道人行。四意止，意起念生，即時識對行藥，得一意止，便得四意止也。
四意定：一者、自觀身，亦復觀他人身；二者、自觀痛癢，亦復觀他人痛癢；三者、自觀心，亦復觀他人心；四者、自觀法因緣，亦復觀他人法因緣。如是身，一切觀內外因緣、成敗之事，當念我身，亦當成敗，如是是為四意定也。人慾止四意，棄為外，攝為內；已攝意為外，棄為內也。觀他人身，謂自觀身不離他，便為觀他人身苦，觀他人身為非痛癢，意法亦爾也。自貪身，當觀他人身；念他人身，便自觀身，如是為意止。
問：意見行何以為止？報：意以自觀身貪，便使觀他人身，為意從貪轉故應止；若意貪他人身，當還自觀身也。
有時自身觀，不觀他人
【現代漢語翻譯】 現代漢語譯本 痛癢，知道是痛癢；意念，知道是意念；感到飢餓，知道是飢餓；感到口渴，知道是口渴；感到寒冷，知道是寒冷；感到炎熱，知道是炎熱。這是用這些來分別知曉的。身體的意念生起身意，痛癢的意念生起痛癢意，意念的意念生起意念意，法的意念生起法意。四意止，是指意念產生惡念時，制止它使它不生起，這就是意止。四意止也隨順四禪，也隨順四意止。隨順四意止是接近正道，不執著于惡，善念便會生起；四禪是四意定，用來止息意念。 修行有四種因緣：一、止息身體；二、止息痛癢；三、止息意念；四、止息法。止息身體，是指見到美色時生起不凈觀；止息痛癢，是指不自我貢高；止息意念，是指止息不生瞋恚；止息法，是指不懷疑修行之人所行之道。四意止，意念生起時，立即識別並對治，得到一個意止，便能得到全部四個意止。 四意定：一者、自己觀察自身，也觀察他人之身；二者、自己觀察痛癢，也觀察他人之痛癢；三者、自己觀察心，也觀察他人之心；四者、自己觀察法因緣，也觀察他人之法因緣。像這樣觀察身體，一切觀察內外因緣、成敗之事，應當想到我的身體，也當經歷成敗，這樣就是四意定。人想要止息四意，捨棄外在的，攝取內在的；已經攝取的意念作為外在的，捨棄它而攝取內在的。觀察他人之身，是指自己觀察自身不離他人，便是觀察他人之身的苦，觀察他人之身為非痛癢，意念和法也是這樣。自己貪戀自身，應當觀察他人之身；念他人之身，便能自己觀察自身，這樣就是意止。 問：意見和行為如何才能止息？答：意念因為自己觀察自身而產生貪戀，便應當使之觀察他人之身，因為意念從貪戀轉移，所以應當止息；如果意念貪戀他人之身，應當返回來自己觀察自身。 有時只觀察自身，不觀察他人
【English Translation】 English version Pain and itching, know that it is pain and itching; intention, know that it is intention; feeling hungry, know that it is hunger; feeling thirsty, know that it is thirst; feeling cold, know that it is cold; feeling hot, know that it is hot. This is to know by distinguishing these. The intention of the body arises as body intention, the intention of pain and itching arises as pain and itching intention, the intention of intention arises as intention intention, the intention of dharma arises as dharma intention. The four Intentions-stopping, means when evil thoughts arise, restrain them from arising, this is stopping. The four Intentions-stopping also follow the four Dhyanas (meditative states), and also follow the four Intentions-stopping. Following the four Intentions-stopping is close to the path, not attached to evil, then good intentions will arise; the four Dhyanas are the four Intentions-concentration, to stop intentions. There are four causes and conditions for practice: first, stopping the body; second, stopping pain and itching; third, stopping intention; fourth, stopping dharma. Stopping the body means generating impure contemplation when seeing beautiful forms; stopping pain and itching means not being arrogant; stopping intention means stopping anger; stopping dharma means not doubting the practice of those on the path. The four Intentions-stopping, when intention arises, immediately recognize and counteract it, obtaining one Intention-stopping, then one obtains all four Intentions-stopping. The four Intentions-concentration: first, observing one's own body, and also observing the bodies of others; second, observing one's own pain and itching, and also observing the pain and itching of others; third, observing one's own mind, and also observing the minds of others; fourth, observing one's own dharma causes and conditions, and also observing the dharma causes and conditions of others. Observing the body in this way, observing all internal and external causes and conditions, successes and failures, one should think of my body, and also experience success and failure, this is the four Intentions-concentration. If one wants to stop the four Intentions, abandon the external, and gather the internal; having gathered the intention as external, abandon it and gather the internal. Observing the bodies of others means observing one's own body as not separate from others, then one observes the suffering of the bodies of others, observing the bodies of others as not pain and itching, intention and dharma are also like this. If one is greedy for one's own body, one should observe the bodies of others; thinking of the bodies of others, then one can observe one's own body, this is Intention-stopping. Question: How can intention and action be stopped? Answer: If intention arises from observing one's own body with greed, then one should make it observe the bodies of others, because intention is diverted from greed, so it should be stopped; if intention is greedy for the bodies of others, one should return to observing one's own body. Sometimes only observing oneself, not observing others
身；有時當觀他人身，不當自觀身；有時可自觀身，亦可觀他人身；有時不可自觀身，亦不可觀他人身。自觀身者，為校計觀他人身，意不止，須自念身爲著，便轉著他人身。觀他人身為見色、肥、白、黛眉、赤唇，見肥當念死人脹，見白當念死人骨，見眉黑當念死人正黑，見朱脣當念血正赤。校計身諸所有，以得是意便轉，不復愛身也。
觀有內外，嫉、恚、疑當內觀，貪、淫當外觀。貪當念非常敗，淫當唸對所有惡露。如自觀身淫，當念四斷意也。觀有兩輩：一者、觀外；二者、觀內。觀身有三十六物，一切有對皆屬外；觀無所有為道，是為內觀也。觀有三事：一者、觀身四色，謂黑、青、赤、白；二者、觀生死；三者、觀九道。觀白見黑為不凈，目前聞以，學后得道；未得道，為聞得別，為證得，為知也。觀有四：一者、身觀；二者、意觀；三者、行觀；四者、道觀，是為四觀。譬如人守物，盜來便舍物；視盜人已得觀，便捨身觀物也。
觀有二事：一者、觀外諸所有色；二者、觀內謂無所有。觀空已得四禪，觀空無所有，有意、無意、無所有，是為空，亦謂四棄得四禪也。欲斷世間事，當行四意止，欲除四意止，當行四意斷。人墮貪，貪故行。四神足飛，但有五根無有五力，不能制，但有五力無
【現代漢語翻譯】 現代漢語譯本：有時應當觀察自己的身體，有時應當觀察他人的身體，不應當觀察自己的身體；有時可以觀察自己的身體，也可以觀察他人的身體；有時不可以觀察自己的身體，也不可以觀察他人的身體。自己觀察身體的人，是爲了校正和衡量觀察他人的身體，如果意念無法停止，必須自己念想身體是執著的根源，就會轉而執著於他人的身體。觀察他人的身體，是看到膚色、肥胖、白皙、用黛畫的眉毛、紅潤的嘴唇，看到肥胖時應當念想死人腫脹的樣子，看到白皙時應當念想死人的骨頭，看到黑色的眉毛時應當念想死人真正的黑色，看到紅潤的嘴唇時應當念想血是真正的紅色。校正衡量身體的所有，從而得到這種意念的轉變，就不再貪愛身體了。
觀察有內外之分，嫉妒、怨恨、疑惑應當向內觀察，貪婪、淫慾應當向外觀察。貪婪時應當念想非常敗壞，淫慾時應當念想所面對的所有污穢不凈之物。如果自己觀察身體產生淫慾，應當念想四念處（Four Foundations of Mindfulness）的意義。觀察有兩種：一種是向外觀看；另一種是向內觀看。觀察身體有三十六種不凈之物，一切有形可見之物都屬於外在；觀察無所有而證悟道，這就是內在的觀察。
觀察有三件事：一是觀察身體的四種顏色，即黑、青、赤、白；二是觀察生死；三是觀察九孔（Nine orifices）。觀察白色而見到黑色，這是因為之前聽聞過，學習后才能得道；未得道時，是因為聽聞而有所區別，是因為證悟而有所區別，是因為知曉而有所區別。觀察有四種：一是身觀（Body contemplation）；二是意觀（Mind contemplation）；三是行觀（Action contemplation）；四是道觀（Path contemplation），這就是四種觀察。譬如有人守護財物，盜賊來了就捨棄財物；看到盜賊已經得到財物，就捨棄身體而觀察財物。
觀察有兩件事：一是觀察外在的所有色相；二是觀察內在的無所有。觀察空性已經得到四禪（Four Dhyanas），觀察空無所有，有意、無意、無所有，這就是空性，也稱為四棄（Four Abandonments）而得到四禪。想要斷除世間之事，應當修行四念處（Four Foundations of Mindfulness）；想要去除四念處，應當修行四正勤（Four Right Exertions）。人墮入貪慾，因為貪慾而行動。四神足（Four bases of spiritual power）可以飛行，但只有五根（Five roots）而沒有五力（Five powers），不能控制，但只有五力而沒有
【English Translation】 English version: Sometimes one should contemplate one's own body; sometimes one should contemplate the body of others, and not contemplate one's own body; sometimes one can contemplate one's own body, and also contemplate the body of others; sometimes one cannot contemplate one's own body, nor can one contemplate the body of others. Those who contemplate their own body do so to correct and measure the contemplation of others' bodies. If the mind cannot stop, one must think of one's own body as the root of attachment, and then one will turn to attachment to the bodies of others. Contemplating the bodies of others means seeing skin color, fatness, whiteness, eyebrows drawn with black dye, and red lips. When seeing fatness, one should think of the swelling of a dead person; when seeing whiteness, one should think of the bones of a dead person; when seeing black eyebrows, one should think of the true blackness of a dead person; when seeing red lips, one should think of the true redness of blood. Correctly measure all that the body possesses, so as to attain this transformation of thought, and then one will no longer crave the body.
Contemplation has internal and external aspects. Jealousy, resentment, and doubt should be contemplated internally; greed and lust should be contemplated externally. When greedy, one should think of impermanence and decay; when lustful, one should think of all the foul and impure things one is facing. If one's own body generates lust, one should think of the meaning of the Four Foundations of Mindfulness. There are two kinds of contemplation: one is to look outward; the other is to look inward. Contemplating the body involves thirty-six impure things; all visible and tangible things belong to the external. Contemplating non-existence and realizing the Path is internal contemplation.
There are three things to contemplate: first, to contemplate the four colors of the body, namely black, blue, red, and white; second, to contemplate birth and death; third, to contemplate the nine orifices. Seeing blackness in whiteness means impurity. One must first hear and learn, and then attain the Path; before attaining the Path, there is differentiation through hearing, differentiation through realization, and differentiation through knowledge. There are four contemplations: first, body contemplation; second, mind contemplation; third, action contemplation; and fourth, path contemplation. These are the four contemplations. For example, if someone is guarding possessions, and a thief comes, they abandon the possessions; seeing that the thief has already obtained the possessions, they abandon the body and contemplate the possessions.
There are two things to contemplate: first, to contemplate all external forms; second, to contemplate the internal non-existence. Contemplating emptiness leads to the Four Dhyanas; contemplating emptiness and non-existence, with intention, without intention, and without anything, this is emptiness, also called the Four Abandonments, leading to the Four Dhyanas. If one wants to cut off worldly affairs, one should practice the Four Foundations of Mindfulness; if one wants to remove the Four Foundations of Mindfulness, one should practice the Four Right Exertions. People fall into greed and act because of greed. The Four Bases of Spiritual Power allow one to fly, but having only the Five Roots without the Five Powers, one cannot control; having only the Five Powers without
有五根，不生。得四神足，尚轉五力，能制上次十二品。四意斷，不作現在罪，但畢故罪，是為四意斷也。畢故不受新，為四意止，故畢新止，為四意斷，故竟新斷，為四神足。知足不復求守意，意為畢，生為新，老為故，死為身體壞敗為盡也。四意斷，謂常念道。善念生便惡念斷，故為斷息道；善念止便惡念生，故為不斷也。四意斷者，意自不欲向惡是為斷，亦謂不念罪斷也。
四神足：一者、身神足；二者、口神足；三者、意神足；四者、道神足。念飛，念不欲滅，不隨道也。四伊提缽，四為數，伊提為止，缽為神足。欲飛便飛，有時精進坐七日便得，或七日，或七歲也。得神足可久在世間，不死有藥：一者、意不轉；二者、信；三者、念；四者、有諦；五者、有黠，是為神足藥也。得四神足，不久在世間，有三因緣：一者、自厭其身臭惡，故去；二者、無有人能從受經道，故去；三者、恐怨惡人誹謗得罪，故去也。神足九輩，謂乘車馬，步疾走，亦為神足；外戒堅亦為神足；至誠亦為神足；忍辱亦為神足也。行神足當飛意。
問：何為飛意？報：有四因緣：一者、信；二者、精進；三者、定；四者、不轉意。何等為信？信飛行。何等為精進？飛行。何等定？飛行。何等為不轉意？謂著飛行不轉意也
【現代漢語翻譯】 現代漢語譯本： 有五根（五種感官能力），它們不會自行產生。通過修習四神足（四種達到神通的途徑），可以進一步轉化五力（信、精進、念、定、慧五種力量），能夠控制前次的十二品（指十二因緣）。四意斷（四正勤），不是爲了阻止現在產生的罪惡，而是爲了終結過去的罪業，這就是四意斷。終結過去的罪業，不再接受新的罪業，稱為四意止（四正斷），所以終結舊的，停止新的，就是四意斷，因此完成新的斷除，就是四神足。知足就不會再尋求，守護意念，意念就是終結，產生就是新的，衰老就是過去的，死亡就是身體的毀壞和敗亡。四意斷，指的是經常憶念正道。善念產生，惡念就斷滅，所以說是斷滅息止之道；善念停止，惡念就產生，所以說是不間斷。四意斷是指，意念本身不願趨向邪惡，這稱為斷，也指不憶念罪惡就是斷。
四神足：一是身神足（通過身體的專注和訓練獲得的神通）；二是口神足（通過語言的專注和訓練獲得的神通）；三是意神足（通過意念的專注和訓練獲得的神通）；四是道神足（通過對道的專注和修習獲得的神通）。念頭飛散，念頭不願滅除，是不隨順於道的。四伊提缽（音譯），四是數量，伊提是停止，缽是神足。想要飛就能飛，有時精進地坐禪七天就能得到，或者七日，或者七年。得到神足可以長久地在世間存在，不死有藥：一是意念不改變；二是信心；三是正念；四是真實；五是智慧，這些是神足的藥物。得到四神足，不能長久在世間，有三種因緣：一是自己厭惡身體的臭穢，所以離去；二是無人能從自己這裡接受經道，所以離去；三是恐怕怨恨邪惡的人誹謗而獲罪，所以離去。神足有九種類別，指乘坐車馬，步行快速行走，也算是神足；外在的戒律堅定也算是神足；至誠也算是神足；忍辱也算是神足。修行神足應當讓意念飛翔。
問：什麼是飛意？答：有四種因緣：一是信心；二是精進；三是禪定；四是不轉移意念。什麼是信心？相信飛行。什麼是精進？努力飛行。什麼是禪定？專注于飛行。什麼是不轉移意念？指的是專注于飛行而不轉移意念。
【English Translation】 English version: There are five roots (five sensory faculties), which do not arise on their own. By attaining the Four Divine Feet (four paths to achieving supernatural powers), one can further transform the Five Powers (the five powers of faith, diligence, mindfulness, concentration, and wisdom), and can control the preceding twelve links (referring to the twelve links of dependent origination). The Four Intentional Exertions (Four Right Exertions) are not to prevent present evils from arising, but to end past sins; this is the Four Intentional Exertions. Ending past sins and no longer accepting new sins is called the Four Intentional Stoppings (Four Right Abandonments), so ending the old and stopping the new is the Four Intentional Exertions, therefore completing the new cessation is the Four Divine Feet. Knowing contentment, one no longer seeks, guarding the mind; the mind is the end, arising is the new, aging is the past, and death is the destruction and decay of the body. The Four Intentional Exertions refer to constantly remembering the Path. When a good thought arises, an evil thought ceases, so it is said to be the path of cessation and rest; when a good thought stops, an evil thought arises, so it is said to be unceasing. The Four Intentional Exertions mean that the mind itself does not want to turn towards evil; this is called cessation, and it also means that not remembering sins is cessation.
The Four Divine Feet: First is the Body Divine Foot (supernatural power attained through focus and training of the body); second is the Mouth Divine Foot (supernatural power attained through focus and training of speech); third is the Mind Divine Foot (supernatural power attained through focus and training of the mind); fourth is the Path Divine Foot (supernatural power attained through focus and practice of the Path). Thoughts scatter, thoughts do not want to cease, which is not in accordance with the Path. Four Itipals (transliteration), four is a number, Itipals is stopping, and Pal is Divine Foot. Wanting to fly, one can fly; sometimes diligently sitting in meditation for seven days, one can attain it, or seven days, or seven years. Attaining the Divine Foot, one can exist in the world for a long time; there is a medicine for immortality: first is the mind not changing; second is faith; third is mindfulness; fourth is truth; fifth is wisdom; these are the medicines for the Divine Foot. Attaining the Four Divine Feet, one cannot stay in the world for long; there are three causes: first, one is disgusted with the foulness of one's body, so one leaves; second, no one can receive the scriptures and the Path from oneself, so one leaves; third, one fears that hateful and evil people will slander and incur sin, so one leaves. The Divine Foot has nine categories, referring to riding in carriages and on horses, walking quickly, which is also considered a Divine Foot; firm external precepts are also considered a Divine Foot; sincerity is also considered a Divine Foot; patience is also considered a Divine Foot. Practicing the Divine Foot, one should let the mind fly.
Question: What is a flying mind? Answer: There are four causes: first is faith; second is diligence; third is concentration; fourth is not shifting the mind. What is faith? Believing in flying. What is diligence? Striving to fly. What is concentration? Focusing on flying. What is not shifting the mind? It refers to focusing on flying without shifting the mind.
。身不欲行道，意欲行便行，神足如是，意欲飛即能飛也。
五根，譬如種物，堅乃生根，不堅無有根。信為水雨，不轉意為力，所見萬物為根，制意為力也。信根中有三陰：一為痛癢，二為思想，三為識陰。定根中有一陰，謂識陰也。
五根、五力、七覺意，中有一陰者，中有二陰者，中有三陰者，有四陰者，皆有陰。
問：是道行，何緣有陰？報：以泥洹無陰，余皆有陰也。七覺意，上三覺屬口，中三覺屬身，下一覺屬意。何等為覺？唸唸為覺，唸唸為得，覺得是意，便隨道也。外七覺意為墮生死，內七覺意為隨道。內七覺意者，謂三十七品經；外七覺意者，謂萬物也。覺者為識事，便隨覺意也。有覺意便隨道覺，有覺意墮罪覺。三十七品經便正意，是為隨道；覺善惡，是為墮罪也。
問：何等為從諦身意持報？謂身持七戒，意持三戒，是為身意持也。從諦意得休息，從四諦意因緣休；休者為止，息為思，得道為受思也。貪樂道法，常行道為愛覺意，持道不失為力覺意，已得十息身安隱為息覺意，自知已安為定覺意。身意持，意不走為持，從諦自在，意在所行，謂得四諦。亦可念四意止，亦可四意斷，亦可四神足，亦可五根、五力、七覺意、八行，是為自在意。
在所行從諦觀者
【現代漢語翻譯】 現代漢語譯本：身體不想修行，但如果意念想修行就能修行，這就是神足的作用，意念想飛就能飛起來。
五根（信、進、念、定、慧），譬如種植作物，堅固才能生根，不堅固就沒有根。信根如同水和雨露，不轉移意念就是力量，所見到的萬物是根，控制意念就是力量。信根中有三陰（色、受、想、行、識五蘊中的三蘊）：一是受陰（痛癢），二是想陰（思想），三是識陰。定根中有一陰，就是識陰。
五根、五力（信、進、念、定、慧五種力量）、七覺意（擇法覺意、精進覺意、喜覺意、輕安覺意、舍覺意、定覺意、念覺意），其中有一陰的，有二陰的，有三陰的，有四陰的，都有陰（五蘊）。
問：既然是道行，為什麼會有陰（五蘊）？答：因為只有涅槃（Nirvana）沒有陰，其餘一切都有陰。七覺意中，上三覺（擇法覺意、精進覺意、喜覺意）屬於口，中三覺（輕安覺意、舍覺意、定覺意）屬於身，下一覺（念覺意）屬於意。什麼是覺？唸唸分明就是覺，唸唸分明就是有所得，覺得是意念，就順隨於道了。向外的七覺意會墮入生死輪迴，向內的七覺意會順隨於道。向內的七覺意，指的是三十七道品經；向外的七覺意，指的是萬物。覺悟者能識別事物，就能順隨覺意。有覺意就能順隨道覺，有覺意就會墮入罪惡的覺悟。三十七道品經能端正意念，這就是順隨於道；覺察善惡，這就是墮入罪惡。
問：什麼是從真諦的身意持戒？答：身持七戒，意持三戒，這就是身意持戒。從真諦的意念中得到休息，從四諦（苦、集、滅、道）的意念因緣中得到休息；休息就是停止，息就是思慮，得道就是接受思慮。貪求喜愛道法，經常修行道就是愛覺意，保持道不丟失就是力覺意，已經得到十息（數息觀）身心安穩就是息覺意，自己知道已經安穩就是定覺意。身意持戒，意念不散亂就是持戒，從真諦中得到自在，意念在所行之處，就是得到了四諦。也可以念四念處（身、受、心、法），也可以修四正勤（斷惡、修善），也可以修四神足（欲、勤、心、觀），也可以修五根、五力、七覺意、八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），這就是自在的意念。
在所行之處，從真諦觀察。
【English Translation】 English version: If the body does not wish to practice, but the mind wishes to, it can practice; such is the power of spiritual faculties (神足). If the mind wishes to fly, it can fly.
The five roots (五根) (faith, diligence, mindfulness, concentration, wisdom) are like planting crops; only when firm can they take root; without firmness, there are no roots. The root of faith is like water and rain; not shifting the mind is strength; the myriad things seen are roots; controlling the mind is strength. Within the root of faith are three skandhas (三陰) (of the five aggregates (色、受、想、行、識五蘊)): first, feeling (痛癢); second, thought (思想); third, consciousness (識陰). Within the root of concentration is one skandha, namely consciousness.
Among the five roots, five powers (五力) (faith, diligence, mindfulness, concentration, wisdom), and seven factors of enlightenment (七覺意) (mindfulness, investigation, energy, joy, tranquility, concentration, equanimity), some have one skandha, some have two, some have three, some have four; all have skandhas.
Question: If it is the practice of the path, why are there skandhas (陰)? Answer: Because only Nirvana (泥洹) has no skandhas; everything else has skandhas. Among the seven factors of enlightenment, the upper three (investigation, energy, joy) belong to the mouth; the middle three (tranquility, equanimity, concentration) belong to the body; the last one (mindfulness) belongs to the mind. What is enlightenment (覺)? Moment-to-moment clarity is enlightenment; moment-to-moment clarity is attainment; feeling that it is the mind, one then follows the path. External seven factors of enlightenment lead to falling into the cycle of birth and death; internal seven factors of enlightenment lead to following the path. Internal seven factors of enlightenment refer to the Thirty-Seven Factors of Enlightenment (三十七品經); external seven factors of enlightenment refer to the myriad things. An enlightened one can recognize things and thus follow the factors of enlightenment. Having factors of enlightenment allows one to follow the enlightenment of the path; having factors of enlightenment leads to falling into the enlightenment of sin. The Thirty-Seven Factors of Enlightenment can rectify the mind; this is following the path; discerning good and evil is falling into sin.
Question: What is holding the precepts (持報) with body and mind from the truth (諦)? Answer: The body holding the seven precepts, the mind holding the three precepts; this is holding the precepts with body and mind. From the mind of truth, one obtains rest; from the causal conditions of the mind of the Four Noble Truths (四諦) (suffering, origin, cessation, path), one obtains rest; rest is stopping, cessation is contemplation, attaining the path is receiving contemplation. Greedily delighting in the Dharma, constantly practicing the path is the factor of enlightenment of love (愛覺意); maintaining the path without losing it is the factor of enlightenment of strength (力覺意); having already obtained ten breaths (數息觀) and the body being peaceful and secure is the factor of enlightenment of cessation (息覺意); knowing oneself to be already secure is the factor of enlightenment of concentration (定覺意). Holding the precepts with body and mind, the mind not wandering is holding the precepts; from the truth, one is at ease; the mind is where it goes, which is attaining the Four Noble Truths. One can also contemplate the Four Foundations of Mindfulness (四念處) (body, feeling, mind, phenomena), one can also cultivate the Four Right Exertions (四正勤) (preventing evil, cultivating good), one can also cultivate the Four Spiritual Powers (四神足) (desire, effort, mind, investigation), one can also cultivate the five roots, five powers, seven factors of enlightenment, and Eightfold Path (八正道) (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration); this is the mind at ease.
In the place where one goes, one observes from the truth.
，為三十七品經要。是為守意覺者，謂諦不復受罪也。八行有內外，身為殺、盜、淫，聲為兩舌、惡口、妄言、綺語，意為嫉、妒、癡。是上頭三法，為十事在外，五道在內也。從諦守諦，從為神，守為護，謂法不犯罪。諦為道，知非常、苦、空、非身、不凈為直見；非常人計為常，思苦為樂，空計為有，非身用作身，不凈計為凈，是為不直見也。何等為直見？信本因緣，知從宿命有，是名為直見。何等為直治？分別思惟，能到善意，是為直治。何等為直語？守善言，不犯法，如應受言，是名為直語也。何等為直業？身應行不犯行，是名為直業也。何等為直治？隨得道者教戒行，是名為直治也。何等為直精進？行行無為，晝夜不中止，不捨方便，是名為直精進方便也。何等為直念？常向經戒，是名為直念。何等為直定？意不惑亦不捨行，是名為直定。如是行，令賢者八業行具，已行具足，便行道也。八直有治、有行，行八直，乃得出要，身不犯戒，是為直治。慧、信、忍辱是為行身，意持是名為直治。謂無所念為直，有所念為不直也。
十二部經都皆墮三十七品經中，譬如萬川四流，皆歸大海。三十七品經為外，思惟為內。思惟生道故為內；道人行道，分別三十七品經，是為拜佛也。三十七品經亦墮世間，亦墮
【現代漢語翻譯】 現代漢語譯本：這是關於三十七品經要的闡述。這就是所謂的『守意覺者』，意味著理解真諦就不會再遭受罪業。八行有內外之分，身所為的包括殺、盜、淫，口所說的包括兩舌、惡口、妄言、綺語，意所想的包括嫉、妒、癡。以上這三種（身、口、意）行為，構成了外在的十種惡行，以及內在的五種障礙。從真諦出發守護真諦，從行為上體現神性，守護意味著保護，意味著行為不違背佛法。真諦就是道路，認識到無常（anitya）、苦（duhkha）、空（sunyata）、無我（anatman）、不凈（asubha）就是正確的見解；而一般人卻認為無常是常，認為苦是樂，認為空是有，把無我當成我，把不凈當成凈，這就是不正確的見解。什麼是正確的見解呢？相信根本的因緣，知道一切都來自宿命，這就是正確的見解。什麼是正確的思維呢？能夠分別思惟，達到善良的意念，這就是正確的思維。什麼是正確的言語呢？遵守善良的言語，不違背佛法，如實地接受言語，這就是正確的言語。什麼是正確的行為呢？身體的行為符合規範，不違背戒律，這就是正確的行為。什麼是正確的精進呢？遵循得道者的教誨和戒律，這就是正確的精進。什麼是正確的努力呢？行為上做到無為，日夜不停歇，不放棄方便之法，這就是正確的精進方便。什麼是正確的念呢？經常向往經書和戒律，這就是正確的念。什麼是正確的禪定呢？意念不迷惑，也不捨棄修行，這就是正確的禪定。像這樣修行，使賢者的八種正確行為得以完備，已經完備了這些行為，就可以修行佛道了。八正道有修治，有行為，實行八正道，才能得出解脫的要領，身體不違犯戒律，這就是正確的修治。智慧（prajna）、信心（sraddha）、忍辱（ksanti）是行為的體現，意念的保持就是正確的修治。認為無所念就是正確，有所念就是不正確。 十二部經都包含在三十七品經中，譬如萬川四流，最終都歸於大海。三十七品經是外在的，思惟是內在的。思惟產生佛道，所以是內在的；修行佛道的人，分別理解三十七品經，這就是拜佛的行為。三十七品經既屬於世間法，也屬於出世間法。
【English Translation】 English version: This is an explanation of the essentials of the Thirty-Seven Limbs of Enlightenment. This is what is called a 'mindful observer', meaning that understanding the truth will no longer suffer from sin. The Eightfold Path has inner and outer aspects. The actions of the body include killing (pranatipata), stealing (adattadana), and sexual misconduct (kamesu micchacara); the words spoken include divisive speech (pisuna vaca), harsh speech (pharusa vaca), false speech (musavada), and idle chatter (samphappalapa); the thoughts of the mind include jealousy (irshya), envy (matsarya), and ignorance (avidya). The above three (body, speech, and mind) constitute the ten outer evils and the five inner hindrances. Guarding the truth from the perspective of truth, embodying divinity through action, guarding means protecting, meaning that actions do not violate the Dharma. Truth is the path, recognizing impermanence (anitya), suffering (duhkha), emptiness (sunyata), non-self (anatman), and impurity (asubha) is right view; while ordinary people consider impermanence to be permanence, consider suffering to be pleasure, consider emptiness to be existence, regard non-self as self, and regard impurity as purity, which is incorrect view. What is right view? Believing in the fundamental causes and conditions, knowing that everything comes from past lives, this is called right view. What is right thought? Being able to discern and contemplate, reaching good intentions, this is right thought. What is right speech? Abiding by good speech, not violating the Dharma, truthfully accepting speech, this is right speech. What is right action? The actions of the body conform to norms and do not violate precepts, this is right action. What is right diligence? Following the teachings and precepts of those who have attained enlightenment, this is right diligence. What is right effort? Acting with non-action, without stopping day and night, not abandoning expedient means, this is right effort of expedient means. What is right mindfulness? Constantly yearning for scriptures and precepts, this is right mindfulness. What is right concentration? The mind is not confused, nor does it abandon practice, this is right concentration. Practicing in this way enables the eight right actions of the virtuous to be complete. Having completed these actions, one can practice the Buddha's path. The Eightfold Path has cultivation and action. Practicing the Eightfold Path leads to the essentials of liberation. The body does not violate precepts, this is right cultivation. Wisdom (prajna), faith (sraddha), and patience (ksanti) are manifestations of action, and maintaining intention is right cultivation. Thinking that there is nothing to think about is right, and thinking that there is something to think about is wrong. All twelve divisions of scriptures are contained within the Thirty-Seven Limbs of Enlightenment, just as all rivers and streams eventually flow into the ocean. The Thirty-Seven Limbs of Enlightenment are external, and contemplation is internal. Contemplation gives rise to the path, so it is internal; those who practice the path, distinguishing and understanding the Thirty-Seven Limbs of Enlightenment, this is the act of worshiping the Buddha. The Thirty-Seven Limbs of Enlightenment belong to both worldly and transcendental realms.
道。諷經口說是為世間，意念是為應道。持戒為制身，禪為散意。行從愿，愿亦從行。行道所向，意不離；意至佛，意不還也。
亦有從次第行得道，亦有不從次行得道。謂行四意止、斷、神足、五根、五力、七覺意、八行，是為從次第。畏世間惡，身便一念從是得道，是為不從次第。道人能得三十七品行意，可不順從數息、相隨、止也。身口七事，心、意、識各有十事，故為三十七品。四意止、斷、神足屬外，五根、五力屬內，七覺意、八行得道也。泥洹有四十輩，謂三十七品經並三向，凡四十事，皆為泥洹。
問：數息為泥洹，非報數息、相隨，鼻頭止意有所著，不為泥洹，泥洹為有不？報：泥洹為無有，但為苦滅，一名意盡。
難：泥洹為滅。報：但善惡滅耳。
知行者，有時可行四意止，有時可行四意斷，有時可行四神足，有時可行五根、五力、七覺意、八行。諦者，為知定亂。定為知行，亂為不知行也。
問：何以故正有五根、五力、七覺意、八行？報：人有五根，道有五根；人有五力，道有五力；人有七使，道有七覺意；行有八直，應道八種。隨病說藥，因緣相應。眼受色、耳聞聲、鼻向香、口欲味、身貪細滑，是為五根。何以故名為根？已受當復生，故名為根，不受色
【現代漢語翻譯】 現代漢語譯本： 誦讀經文並用口宣講，是爲了世間俗人；用心意領會經文，是爲了契合真道。持戒是爲了約束身，禪定是爲了平息散亂的心意。行為遵循誓願，誓願也遵循行為。行為所指向的道路，心意不應離開；心意到達佛的境界，就不再退轉。
也有人通過次第修行而得道，也有人不通過次第修行而得道。所謂次第修行，是指修行四意止（Four Intentions of Cessation）、四意斷（Four Right Efforts）、四神足（Four Foundations of Mindfulness）、五根（Five Roots）、五力（Five Powers）、七覺意（Seven Factors of Enlightenment）、八正道（Eightfold Path），這便是次第修行。畏懼世間的邪惡，身心便能一念專注，從而得道，這便是不次第修行。修行者如果能夠掌握三十七道品（Thirty-seven Limbs of Enlightenment）的修行方法，就可以不必拘泥於數息（Counting Breaths）、相隨（Following Breaths）、鼻頭止意（Focusing on the Tip of the Nose）等方法。身口意各有不同的修行內容，所以總共有三十七品。四意止、四意斷、四神足屬於外在修行，五根、五力屬於內在修行，七覺意、八正道能夠使人得道。涅槃（Nirvana）有四十種境界，包括三十七道品以及三種趨向涅槃的修行，總共四十種，都是爲了達到涅槃。
問：數息可以達到涅槃，如果執著于數息、相隨，將意念停留在鼻尖，有所執著，就不能達到涅槃，那麼涅槃是存在還是不存在呢？答：涅槃並非存在，而是苦的止息，也稱為意念的止息。
難：涅槃是滅絕嗎？答：只是善惡的滅絕而已。
明白修行的人，有時可以修行四意止，有時可以修行四意斷，有時可以修行四神足，有時可以修行五根、五力、七覺意、八正道。明白真諦的人，能夠分辨禪定和散亂。禪定是明白修行，散亂是不明白修行。
問：為什麼恰好有五根、五力、七覺意、八正道呢？答：人有五根，道也有五根；人有五力，道也有五力；人有七使（Seven latent tendencies），道有七覺意；行為有八種正直，與道的八種特性相應。如同根據病情開藥，因緣相應。眼睛感受顏色、耳朵聽聞聲音、鼻子趨向香氣、口渴求味道、身體貪圖細滑的觸感，這就是五根。為什麼稱為『根』呢？因為已經感受的還會再次產生，所以稱為『根』，如果不接受色
【English Translation】 English version: Reciting scriptures and speaking them aloud is for the sake of worldly people; contemplating them with the mind is for aligning with the Truth (Dao). Upholding precepts is for disciplining the body; meditation is for calming the scattered mind. Actions follow vows, and vows also follow actions. The path to which actions are directed, the mind should not stray from; when the mind reaches the state of Buddha, it will not regress.
Some attain enlightenment through gradual practice, while others attain enlightenment without gradual practice. Gradual practice refers to cultivating the Four Intentions of Cessation (Four Intentions of Cessation), the Four Right Efforts (Four Right Efforts), the Four Foundations of Mindfulness (Four Foundations of Mindfulness), the Five Roots (Five Roots), the Five Powers (Five Powers), the Seven Factors of Enlightenment (Seven Factors of Enlightenment), and the Eightfold Path (Eightfold Path). Fearing the evils of the world, the body and mind can focus on a single thought, thereby attaining enlightenment, which is non-gradual practice. If a practitioner can master the methods of cultivating the Thirty-seven Limbs of Enlightenment (Thirty-seven Limbs of Enlightenment), they do not need to adhere to methods such as counting breaths (Counting Breaths), following breaths (Following Breaths), or focusing on the tip of the nose (Focusing on the Tip of the Nose). The body, speech, and mind each have different aspects of practice, so there are a total of thirty-seven limbs. The Four Intentions of Cessation, the Four Right Efforts, and the Four Foundations of Mindfulness belong to external practice; the Five Roots and the Five Powers belong to internal practice; the Seven Factors of Enlightenment and the Eightfold Path enable one to attain enlightenment. Nirvana (Nirvana) has forty aspects, including the Thirty-seven Limbs of Enlightenment and the three paths leading to Nirvana, totaling forty, all of which are for attaining Nirvana.
Question: Can counting breaths lead to Nirvana? If one is attached to counting breaths, following breaths, and focusing the mind on the tip of the nose, with attachment, one cannot attain Nirvana. So, does Nirvana exist or not? Answer: Nirvana is not existence, but the cessation of suffering, also known as the cessation of thought.
Objection: Is Nirvana annihilation? Answer: It is only the annihilation of good and evil.
Those who understand practice can sometimes cultivate the Four Intentions of Cessation, sometimes cultivate the Four Right Efforts, sometimes cultivate the Four Foundations of Mindfulness, and sometimes cultivate the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Path. Those who understand the Truth can distinguish between meditation and distraction. Meditation is understanding practice, and distraction is not understanding practice.
Question: Why are there exactly Five Roots, Five Powers, Seven Factors of Enlightenment, and Eightfold Path? Answer: Humans have Five Roots, and the Dao also has Five Roots; humans have Five Powers, and the Dao also has Five Powers; humans have Seven latent tendencies (Seven latent tendencies), and the Dao has Seven Factors of Enlightenment; actions have eight kinds of uprightness, corresponding to the eight characteristics of the Dao. Like prescribing medicine according to the illness, causes and conditions correspond. The eye perceives color, the ear hears sound, the nose inclines to fragrance, the mouth desires taste, the body craves fine and smooth touch, these are the Five Roots. Why are they called 'Roots'? Because what has been experienced will arise again, so they are called 'Roots', if not accepting color
、聲、香、味、細滑，是為力，不墮七使為覺意，已八直為應道行。五根堅意，五力為不轉意，七覺為正意，八行為直意也。
問：何等為善意？何等為道意？報：謂四意止、斷、神足、五根、五力，是為善意；七覺意、八行，是為道意。有道善，有世間善。從四意止至五根、五力，是為道善；不淫、兩舌、惡口、妄言、綺語、貪、瞋、癡，是為世間善。諦見者，知萬物皆當滅，是為諦見；萬物壞敗，身當死，以不用為憂，是為諦觀。意橫意走，便責對得制，是為除罪；諸來惡不受為禪。
一心內意十二事智慧，七為數，八為相隨，九為止，十為觀，十一為還，十二為凈，是為內十二事；外復十二事，一為目，二為色，三為耳，四為聲，五為鼻，六為香，七為口，八為味，九為身，十為細滑，十一為意，十二為受欲，是為外十二事也。術阇者為智，凡有三智：一者、知無數世父母、兄弟、妻子；二者、知無數世白黑、長短，知他人心中所念；三者、毒以斷，是為三也。沙羅惰怠者，為六通智：一為神足，二為徹聽，三為知他人意，四為知本所從來，五為知往生何所，六為知索漏盡，是為六也。
佛說大安般守意經卷下
此經按經首序及見經文，似是書者之錯，經注不分而連書者也。義當節而
【現代漢語翻譯】 現代漢語譯本：色、聲、香、味、細滑，這被稱為『力』（bala），不落入七使（sapta anusaya）被稱為『覺意』（bodhyangani），已經具備八正道（astangika-marga）被稱為『應道行』。五根（panca indriyani）堅定意念，五力（panca balani）使意念不退轉，七覺支（sapta bodhyangani）使意念正直，八正道使意念端正。
問：什麼是善意？什麼是道意？答：四念處（catasso satipatthanas）、四正斷（cattaro sammappadhana）、四神足（cattaro iddhipada）、五根、五力，這些被稱為善意；七覺支、八正道，這些被稱為道意。有道善，有世間善。從四念處到五根、五力，這被稱為道善；不邪淫、不兩舌、不惡口、不妄語、不綺語、不貪、不瞋、不癡，這被稱為世間善。如實知見的人，知道萬物終將滅亡，這被稱為如實知見；萬物會壞敗，身體終將死亡，因此不為此憂愁，這被稱為如實觀照。意念橫生、意念遊走，便要責問自己並加以控制，這被稱為消除罪過；對於各種到來的惡念不接受，這被稱為禪定。
一心專注于內在的十二件事，並運用智慧：七是計數，八是隨順，九是止息，十是觀照，十一是返回，十二是清凈，這被稱為內在的十二件事；外在也有十二件事：一是眼睛，二是顏色，三是耳朵，四是聲音，五是鼻子，六是香氣，七是嘴巴，八是味道，九是身體，十是細滑，十一是意念，十二是感受慾望，這被稱為外在的十二件事。術阇（suttha）被稱為智者，擁有三種智慧：一是知道無數世的父母、兄弟、妻子；二是知道無數世的黑白、長短，知道他人心中所想；三是能用毒藥來斷除煩惱，這就是三種智慧。沙羅惰怠（saradaita）的人，擁有六神通智（sadabhinna）：一是神足通（iddhividha），二是天耳通（dibbasota），三是他心通（cetopariya-nana），四是宿命通（pubbenivasanussati-nana），五是天眼通（dibbacakkhu），六是漏盡通（asavakkhaya-nana），這就是六神通。
《佛說大安般守意經》卷下
這部經書按照經首的序言和經文來看，似乎是書寫者的錯誤，經文的註釋沒有分開而是連在一起書寫了。義理應當分段。
【English Translation】 English version: Form, sound, smell, taste, and tactile sensation are called 'strength' (bala); not falling into the seven latent tendencies (sapta anusaya) is called 'awakening factors' (bodhyangani); already possessing the Eightfold Path (astangika-marga) is called 'practicing the path'. The five faculties (panca indriyani) strengthen the mind, the five powers (panca balani) make the mind unshakeable, the seven factors of enlightenment (sapta bodhyangani) make the mind upright, and the Eightfold Path makes the mind correct.
Question: What is wholesome intention? What is the intention of the path? Answer: The four foundations of mindfulness (catasso satipatthanas), the four right exertions (cattaro sammappadhana), the four bases of power (cattaro iddhipada), the five faculties, and the five powers are called wholesome intention; the seven factors of enlightenment and the Eightfold Path are called the intention of the path. There is the wholesomeness of the path, and there is worldly wholesomeness. From the four foundations of mindfulness to the five faculties and the five powers is called the wholesomeness of the path; not engaging in sexual misconduct, not engaging in divisive speech, not engaging in harsh speech, not engaging in false speech, not engaging in frivolous speech, not being greedy, not being angry, and not being deluded is called worldly wholesomeness. One who sees the truth knows that all things will perish; this is called seeing the truth. All things will decay, and the body will die, so do not worry about it; this is called contemplating the truth. If the mind wanders or goes astray, one should question oneself and control it; this is called eliminating offenses. Not accepting any evil thoughts that arise is called meditation.
Focusing the mind on the twelve internal things with wisdom: seven is counting, eight is following, nine is stopping, ten is contemplating, eleven is returning, and twelve is purifying; these are called the twelve internal things. There are also twelve external things: one is the eye, two is color, three is the ear, four is sound, five is the nose, six is smell, seven is the mouth, eight is taste, nine is the body, ten is tactile sensation, eleven is the mind, and twelve is experiencing desire; these are called the twelve external things. Suttha is called wise, possessing three kinds of wisdom: first, knowing the parents, siblings, and spouses of countless lifetimes; second, knowing the black and white, long and short of countless lifetimes, and knowing what others are thinking; third, being able to use poison to cut off afflictions; these are the three kinds of wisdom. Saradaita possesses the six supernormal knowledges (sadabhinna): first is the power of magical abilities (iddhividha), second is the divine ear (dibbasota), third is knowing the minds of others (cetopariya-nana), fourth is the recollection of past lives (pubbenivasanussati-nana), fifth is the divine eye (dibbacakkhu), and sixth is the extinction of defilements (asavakkhaya-nana); these are the six supernormal knowledges.
The Sutra on the Great Mindfulness of Anapanasati Spoken by the Buddha, Volume 2
According to the preface and the text of this sutra, it seems to be a mistake by the scribe, as the commentary on the sutra was not separated but written together. The meaning should be divided into sections.
注之，然往往多有不可分處，故不敢擅節，以遺后賢焉。
【現代漢語翻譯】 現代漢語譯本：注意到了這一點，然而常常有很多地方難以分割，所以不敢擅自刪節，留給後來的賢者處理。 這句話的意思是說，編注者在整理文獻時，發現很多地方緊密相連，無法輕易地進行刪減或修改，因此決定保持原文的完整性，將處理的責任留給後世更有智慧的人。
【English Translation】 English version: Note this, however, there are often many places that cannot be separated, therefore I dare not arbitrarily abridge it, leaving it to later wise individuals. This means that the annotator, when organizing the literature, found many places closely linked and could not easily be deleted or modified, so he decided to maintain the integrity of the original text and leave the responsibility of handling it to wiser people in later generations.