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# 釋禪波羅蜜次第法門 7.39

釋禪波羅蜜次第法門 7.39

- **Language:** Classical Chinese

### [7.39](https://indike.org/pramana/in.bauddha.taisho.1916.7.39)

亦明對四念處，復有二解不同：一師解云：「前五對身，中三對受，次二對心，後五對法。」此師明十六特勝。自云依《禪經》中說：一、觀入息，至於氣滅。二、觀出息，止至於鼻端。三、觀息長短，若身不安，心多散亂，則出入息俱短；若身安心靜，則出入息俱長。四、息遍身者，形心既安，則氣道無壅，如似飲氣，既統遍身中。五、除諸身行者，想、受為心行，覺觀為口行，出入息為身行。既息遍身中，患彼覺動麁念，除諸麁故，名除諸身行。此五屬身念處。

> Regarding their correspondence to the four applications of mindfulness, there are further two different explanations. One master explains: "The first five correspond to the body, the middle three to sensations, the next two to the mind, and the final five to dharmas." This master clarifies the sixteen sublime practices by claiming to rely on what is taught in the Dhyāna Sūtra: (1) Contemplating the in-breath until the breath ceases. (2) Contemplating the out-breath, stopping at the tip of the nose. (3) Contemplating the length of the breath: if the body is not at ease and the mind is largely scattered, both in-breath and out-breath are short; if the body is at ease and the mind is calm, both in-breath and out-breath are long. (4) The breath pervading the body: when body and mind are at ease, the airways are unobstructed, like swallowing air so that it pervades the entire body. (5) Eliminating bodily activities: notions and sensations are mental activities, vitarka and vicāra are vocal activities, and in-and-out breaths are bodily activities. Once the breath pervades the entire body, one is troubled by those coarse thoughts of mental stirring; eliminating these coarse \[thoughts\] is called eliminating bodily activities. These five belong to the application of mindfulness to the body.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1916~en-mt.7.39) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1916.7.39](https://indike.org/pramana/in.bauddha.taisho.1916.7.39) · Pramāṇa
