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# 釋禪波羅蜜次第法門 8.17

釋禪波羅蜜次第法門 8.17

- **Language:** Classical Chinese

### [8.17](https://indike.org/pramana/in.bauddha.taisho.1916.8.17)

推此經文所明五支，則與餘經論所明大異，故須別釋。今先釋如心。如心者，即是初禪前方便定發也。亦即是未到地，但證不孤發，要由修習。云何修習？行者從初安心即觀於息、色、心三事俱無分別。觀三事者，必須先觀息道。云何觀息？謂攝心靜坐，調和氣息，一心諦觀息想遍身出入。若慧心明利，即覺息入無積聚，出無分散，來無所經由，去無所履涉。雖復明覺息入出遍身，如空中風，性無所有。是則略說觀息如心相。

> Examining the five factors explained in this sūtra text, they differ greatly from those explained in other sūtras and treatises, and thus require separate explanation. Now we first explain “as the mind.” “As the mind” refers to the arising of the preparatory absorption preceding the first dhyāna. It is also the anāgamya; but realization does not arise in isolation, it must depend on cultivation. How does one cultivate? From the initial settling of the mind, the practitioner contemplates the three matters of breath, physical form, and mind as all non-differentiated. To contemplate these three matters, one must first contemplate the pathway of the breath. How does one contemplate the breath? One gathers the mind and sits quietly, harmonizes the breath, and single-mindedly and attentively contemplates the notion of breath entering and exiting throughout the entire body. If the wisdom-mind is bright and sharp, one immediately realizes that the breath has no accumulation when entering, no dispersal when exiting, no path traversed in coming, and no ground trodden in going. Although one clearly realizes the breath entering and exiting the whole body, it is like wind in space, its nature having no existence. This is a brief explanation of the marks of contemplating the breath as the mind.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1916~en-mt.8.17) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1916.8.17](https://indike.org/pramana/in.bauddha.taisho.1916.8.17) · Pramāṇa
