[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) › [釋禪波羅蜜次第法門](https://indike.org/pramana/in.bauddha.taisho.1916) › 7.45 # 釋禪波羅蜜次第法門 7.45 釋禪波羅蜜次第法門 7.45 - **Language:** Classical Chinese ### [7.45](https://indike.org/pramana/in.bauddha.taisho.1916.7.45) 次第二師云：「此十六法應須竪對諸禪，八觀法相關故。」所以者何？一、知息入；二、知息出者，此則對於數息；三、知息長短者，對欲界定；四、知息遍身者，對未到地定；五、除諸身行者，對初覺支；六、受喜，對初禪喜支；七、心受樂，對初禪樂支；八、受諸心行者，對初禪一心支；九、心作喜，對二禪內淨喜支；十、心作攝，對二禪一心支；十一、心住解脫，對三禪樂支；十二、觀無常，對四禪不動定；十三、觀出散，對空處；十四、觀離欲，對識處；十五、觀滅，對不用處；十六、觀棄捨，對非想非非想處。此則從初調心乃至發諸禪定明觀行具足，此解為勝也。 > Next, a second master says: "These sixteen practices should be vertically correlated with the dhyānas, because the eight contemplation methods are interconnected." Why is this? (1) Knowing the breath entering and (2) knowing the breath exiting correspond to counting breaths; (3) knowing the breath as long or short corresponds to the desire-realm concentration; (4) knowing the breath pervading the body corresponds to the anāgamya concentration; (5) eliminating bodily activities corresponds to the vitarka factor of the first \[dhyāna\]; (6) experiencing joy corresponds to the joy factor of the first dhyāna; (7) the mind experiencing bliss corresponds to the bliss factor of the first dhyāna; (8) experiencing mental activities corresponds to the one-pointedness factor of the first dhyāna; (9) gladdening the mind corresponds to the inner purity and joy factor of the second dhyāna; (10) collecting the mind corresponds to the one-pointedness factor of the second dhyāna; (11) the mind abiding in liberation corresponds to the bliss factor of the third dhyāna; (12) contemplating impermanence corresponds to the immovable concentration of the fourth dhyāna; (13) contemplating dispersion corresponds to the station of \[infinite\] space; (14) contemplating detachment from desire corresponds to the station of \[infinite\] consciousness; (15) contemplating cessation corresponds to the station of nothingness; (16) contemplating relinquishment corresponds to the station of neither-perception-nor-non-perception. This clarifies that contemplation practice is fully complete from initial regulation of the mind up to the arising of all dhyāna-concentrations. This explanation is superior. > — English (machine translation) (machine translation) - [Previous: 7.44](https://indike.org/pramana/in.bauddha.taisho.1916.7.44) - [Next: 7.46](https://indike.org/pramana/in.bauddha.taisho.1916.7.46) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1916.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1916~en-mt.7.45) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1916.7.45](https://indike.org/pramana/in.bauddha.taisho.1916.7.45) · Pramāṇa