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# 釋禪波羅蜜次第法門 2.121

釋禪波羅蜜次第法門 2.121

- **Language:** Classical Chinese

### [2.121](https://indike.org/pramana/in.bauddha.taisho.1916.2.121)

第二、初入禪調息法者。息調凡有四相：一、風；二、喘；三、氣；四、息。前三為不調相，後一為調相。云何風相？坐時鼻中息出入覺有聲。云何喘相？坐時雖無聲，而出入結滯不通，是喘相。云何氣相？坐時雖無聲，亦不結滯，而出入不細，是名氣相。息相者，不聲、不結、不麁，出入綿綿，若存若亡，資神安隱，情抱悅豫，此是息相。守風則散，守喘則結，守氣則勞，守息則定。

> Second, as for the method of regulating the breath upon initial entry into dhyāna: the breath generally has four states: first, wind; second, panting; third, air; fourth, breath. The first three are marks of irregularity, and the last one is the mark of regulation. What is the mark of wind? When sitting, the breath exiting and entering the nose is perceived to make a sound. What is the mark of panting? When sitting, although there is no sound, the exiting and entering is congested, obstructed, and not free-flowing; this is the mark of panting. What is the mark of air? When sitting, although there is no sound and it is not congested, the exiting and entering is not subtle; this is called the mark of air. As for the mark of breath: it is noiseless, uncongested, and not coarse; exiting and entering continuously, as if existing yet as if non-existent, nourishing the spirit with peace and comfort, and making the feelings pleasant and joyful; this is the mark of breath. Attending to wind leads to dispersion; attending to panting leads to congestion; attending to air leads to fatigue; attending to breath leads to concentration.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1916~en-mt.2.121) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1916.2.121](https://indike.org/pramana/in.bauddha.taisho.1916.2.121) · Pramāṇa
