[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [分別功德論](https://indike.org/pramana/in.bauddha.taisho.1507) › 5.11 # 分別功德論 5.11 分別功德論 5.11 - **Language:** Classical Chinese ### [5.11](https://indike.org/pramana/in.bauddha.taisho.1507.5.11) 所以稱摩訶迦延那比丘安般第一者，千二百弟子中唯有此比丘及羅云能行安般第一。何以知之？昔羅云從佛行，佛以善權故現腳\[跳-兆+專\]使羅云見。羅云見已，心念曰：「此老公持如此形貌，捨轉輪王位，著道行乞耶，何以不羞？我不能復行乞，且歸去。我祖父真淨王故在，何能作是勤苦為？」佛即知羅云心中所念，告羅云曰：「汝知不？天地尚無常，況汝轉輪聖王豈可得久？當解非常，有形皆苦、身非我有，皆當磨滅不得久停。」羅云思四非常，意猶未寤，佛教行安般守意。安般者，入出息也。息長亦知、息短亦知。短息者從心還，長息者謂從足跟中來。復知冷暖，入息為冷、出息為暖。所以知長短冷暖者，欲分別五陰所趣深淺，所從出入尋息本末知病源由。若息入時不知所從來，若息出時不知去至何所，解無來往，病亦復然。如是思惟遂得羅漢。摩訶迦延那行安般者不同羅云也，於息自在。若欲從眼從耳，隨意出入。復閉眼耳鼻口，便從九十萬毛孔出。何以知其從毛孔出？此比丘本是王種，弟兄二人，其弟端政姝妙。時王崩亡，兄應紹繼，弟自以為勝，密望人舉。然國俗法不得越次，即舉兄為王。弟心不伏，不肯稱臣，自求出國，王即聽之。求索兵眾，王恣與之，即選八萬牙象被鉀鼻劍。嚴辦已訖，念曰：「何國最善？吾欲攻取。毘舍離國諸國最勝，當往攻取，以為己用。」即引兵而趣。正至半道，時有五百賈客採寶而還，欲詣摩竭中路相逢。問賈人曰：「天下人中形容姿貌頗有勝我者不？」賈人便笑。王問：「何以笑耶？」答曰：「我為自笑耳。」復重問曰：「笑要當有意。何以不說？」答曰：「王若不瞋者，便當說之。」王曰：「但說，終不瞋汝。」賈人曰：「我聞有白淨王子名曰悉達，巨身丈六紫磨金色，有三十二相八十種好。」時迦延那聞賈人語，心懷恐懼：「悉達若知我來者，必當興軍逆來見伐。」頓止中路不敢復前。時毘舍離人聞其興軍欲來攻伐，不能自寧，即往問佛：「如何禳之？」佛言：「無苦。吾自化之。」其夜世尊即往現變，於虛空中結加趺坐，晃若金山曜於大眾。舉頭視曰：「是何等人？」答曰：「我是賈客所道者。」即曰：「賈客誑我也。向者不道能飛，而今現飛。」心中惶怖懼其為害，叉手問曰：「不審至此何所約勅？」世尊答曰：「勿懷恐懼，吾不害汝。我名為佛，濟渡一切。甘露妙法，汝欲聞不？」答曰：「願欲聞。」佛觀其根應從安般而得度，即為說守出入息，知息長短及知冷暖。聞佛所說，心即開解，得須陀洹道，便捨軍眾求為道人。佛即受之：「善來比丘。」便成沙門。重思安般，分別四大三十六物惡露不淨，尋達至妙逮無漏果，故稱諸比丘中安般第一也。 > As for why the monk Mahākātyāyana is praised as foremost in ānāpāna: among the one thousand two hundred disciples, only this monk and Rāhula were capable of practicing ānāpāna foremost. How is this known? Formerly, when Rāhula was walking behind the Buddha, the Buddha, by skillful means, revealed the calves of his legs for Rāhula to see. Having seen them, Rāhula thought to himself: "This old man, bearing such an appearance, renounced the position of a wheel-turning king to practice the Path and go begging? Why does he feel no shame? I can no longer go begging; I had better return. My grandfather, King Śuddhodana, is still living; why should I endure such toil and suffering?" The Buddha immediately knew what Rāhula was thinking and said to Rāhula: "Do you not know? Even heaven and earth are impermanent, how much more so your wheel-turning holy king—could that last long? You should understand impermanence: everything that has form is suffering; the body is not my own; all must wear away and perish, unable to remain for long." Rāhula contemplated the four impermanences, but his mind was not yet awakened, so the Buddha taught him to practice mindfulness of ānāpāna. Ānāpāna is the inhalation and exhalation of the breath: knowing when the breath is long, knowing when the breath is short. A short breath returns from the heart; a long breath comes from the heels. He also knew cold and warmth: the in-breath is cold, the out-breath is warm. The reason for knowing length and cold or warmth is that one wishes to discern the depth or shallowness to which the five aggregates tend, and by tracing the origin and end of where the breath enters and leaves, to know the source of afflictions. If upon inhalation one does not know where it comes from, and upon exhalation one does not know where it goes, one realizes there is neither coming nor going; the afflictions are likewise so. Contemplating in this way, he then attained arhatship. Mahākātyāyana's practice of ānāpāna was not the same as Rāhula's; he had mastery over his breath. If he wished it to pass through his eyes or ears, it entered and exited as he willed. If he further closed his eyes, ears, nose, and mouth, it would exit from the nine hundred thousand pores. How is it known that it exited from the pores? This monk originally belonged to a royal lineage. There were two brothers, and the younger brother was upright and handsome. When the king died, the elder brother was due to succeed to the throne, but the younger brother considered himself superior and secretly hoped people would elevate him. However, the custom of the country did not allow passing over the proper order, and so they elevated the elder brother as king. The younger brother was unreconciled in his heart, refused to call himself a subject, and personally requested to leave the kingdom; the king granted it. He asked for troops, and the king gave him as many as he wished. He then selected eighty thousand tusked elephants armored and fitted with nasal blades. Having completed preparations, he thought: "Which country is the finest? I wish to attack and seize it. The country of Vaiśālī is the most superior among all kingdoms; I should go and conquer it to take for my own use." He then led his troops and set out. Just midway, there were five hundred merchants returning from gathering jewels who wished to go to Magadha, and they met on the road. He asked the merchants: "Among the people of the world, is there anyone whose form and appearance surpass mine?" The merchants laughed. The king asked: "Why do you laugh?" They answered: "We are merely laughing to ourselves." He asked again: "A laugh must have a reason. Why do you not speak?" They replied: "If the king will not be angry, we shall speak." The king said: "Only speak; I will never be angry with you." The merchants said: "We have heard that the son of the Pure-Rice King, named Siddhārtha, has a colossal body sixteen feet tall of refined purple-gold color, possessing the thirty-two marks and eighty secondary signs." When Kātyāyana heard the merchants' words, fear arose in his heart: "If Siddhārtha knows I am coming, he will certainly raise an army to come against and smite me." He halted midway, not daring to advance further. When the people of Vaiśālī heard that he had raised an army intending to attack and smite them, they could not remain at peace and went to ask the Buddha: "How can this be averted?" The Buddha said: "Do not be distressed; I shall transform him myself." That night, the World-Honoured One went and manifested transformations, sitting cross-legged in the open air, glittering like a golden mountain illuminating the great assembly. He raised his head and looked, saying: "What kind of person is this?" The answer came: "I am the one spoken of by the merchants." He then said: "The merchants deceived me. Just now they did not say he could fly, yet now he manifests flying!" Terrified in his heart, fearing harm, he clasped his hands and asked: "I wonder for what purpose you have come here with instructions?" The World-Honoured One answered: "Do not harbor fear; I will not harm you. My name is the Buddha, who delivers all. The sublime Dharma of the deathless—do you wish to hear it?" He replied: "I wish to hear it." The Buddha observed that his capacity should be delivered through ānāpāna, and immediately explained mindfulness of the in-breath and out-breath, knowing the length of the breath and knowing cold and warmth. Hearing what the Buddha said, his mind opened in realization and he attained the path of a srotāpanna. He then renounced his army and sought to become a śramaṇa. The Buddha accepted him at once: "Welcome, monk!" and he became a śramaṇa. Re-contemplating ānāpāna, discerning the four great elements and the thirty-six impure substances, he directly penetrated the most sublime and attained the anāsrava fruit. Therefore, he is praised as foremost in ānāpāna among the monks. > — English (machine translation) (machine translation) - [Previous: 5.10](https://indike.org/pramana/in.bauddha.taisho.1507.5.10) - [Next: 5.12](https://indike.org/pramana/in.bauddha.taisho.1507.5.12) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1507.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1507~en-mt.5.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1507.5.11](https://indike.org/pramana/in.bauddha.taisho.1507.5.11) · Pramāṇa