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# 釋禪波羅蜜次第法門 7.59

釋禪波羅蜜次第法門 7.59

- **Language:** Classical Chinese

### [7.59](https://indike.org/pramana/in.bauddha.taisho.1916.7.59)

第四、知息遍身者，對未到地定。若根本未到地，直覺身相泯然如虛空，爾時實有身息，但以眼不開故，不覺不見。今特勝中發未到地時，亦泯然入定，即覺漸漸有身如雲影，覺出入息遍身毛孔，爾時亦知息長短相等。見息入無積聚，出無分散，無常生滅，覺身空假不實，亦知生滅剎那不住，三事和合，故有定生。三事既空，則定無所依，知空亦空，於定中不著，即破根本未到地，愛、策之義已在其中。

> Fourth, knowing the breath through the whole body: this corresponds to the anāgamya absorption. If it is the fundamental anāgamya, one simply perceives the physical form disappearing into nothingness like empty space; at that time, physical body and breath genuinely exist, but because the eye is not opened, one does not perceive or see them. Now, in the sublime practices, when anāgamya arises, one likewise enters absorption into nothingness, but then gradually perceives that there is a body like clouds or shadows, and perceives the inhalation and exhalation pervading all the pores of the body; at that time one also knows the length and shortness of the breath to be equal. One sees that the inhalation does not accumulate and the exhalation does not scatter, arising and ceasing impermanently; one perceives that the body is empty, provisional, and unreal, and also knows that arising and ceasing does not abide for an instant. It is because of the harmonization of these three things that absorption arises. Since the three things are empty, the absorption has nothing on which to rely; knowing that emptiness is also empty, one does not attach within absorption, which immediately destroys the fundamental anāgamya, the meanings of 'craving' and 'spurring' already being contained within it.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1916~en-mt.7.59) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1916.7.59](https://indike.org/pramana/in.bauddha.taisho.1916.7.59) · Pramāṇa
