出三藏記集 6.11

6.11

"Anban" means exhalation and inhalation. The Way is lodged in that wherein nothing does not serve as a cause; virtue resides in that wherein nothing does not serve as a support. Therefore, ānāpāna lodges in the breath to accomplish mindfulness, and the four dhyānas reside in the physical frame to accomplish concentration. Because it lodges in the breath, there is the graduation of six stages; because it resides in the frame, there is the distinction of four levels. As for the graduation of stages, one diminishes it and diminishes it further, so as to arrive at non-action. As for the distinction of levels, one forgets it and forgets it further, so as to arrive at desirelessness. Because of non-action, there is no form that it does not accommodate; because of desirelessness, there is no affair that it does not fit. Because there is no form it does not accommodate, it can open up beings; because there is no affair it does not fit, it can accomplish tasks. To accomplish tasks is to adapt to all existences from their own perspective; to open up beings is to cause all under heaven to forget both self and others. When both other and self are eliminated, one is mindful only of mindfulness itself. Therefore, the Xiuxing jing uses these two dharmas to achieve stillness. One who attains this stillness shakes the great chiliocosm upon lifting a foot, grasps the sun and moon upon waving a hand, blows away the Iron Encircling Mountains with a swift breath, and makes Mount Sumeru dance with a gentle sigh. These all mount the wondrous stopping of the four dhyānas and harness the great fluency of the six breaths. Indeed, when one holds to stillness to harness existence, and guides the root to move the branches, what difficulty can there be? Ānāpāna occupies one of the ten recollections; among the five faculties, it is the faculty of mindfulness. Therefore, the compiler of the Dharmapada placed it under the Chapter on Mindfulness. In the past, at the end of the Han dynasty, there was An Shigao, who had heard much, investigated antiquity, and was especially dedicated to the Abhidharma. Among the sūtras he translated, dhyāna and enumeration were the most detailed. This sūtra was translated by him. This is indeed an essential path for hastening toward the Way—how could anyone not follow this path? At the beginning of the Wei, Kang Senghui annotated its meaning; where the meaning was obscure or not yet evident, I, Dao'an, unaware of my own inadequacy, have ventured to follow my predecessor in explaining what follows below. I hope merely with a mosquito's wing to assist the prabhañjana wind, or with a drop of mist to augment the great chasm.