坐禪三昧經 1.61

1.61

答曰：「不爾！內心動故有息出，出已即滅。鼻口引外則有息入，入故息滅，亦無將出亦無將入。復次，少、壯、老人，少者入息長，壯者入出息等，老者出息長，是故非一息。復次，臍邊風發相似相續，息出至口鼻邊，出已便滅。譬如𭬽囊中風，開時即滅。若以口鼻因緣引之則風入，是從新因緣邊生。譬如扇，眾緣合故則有風。是時知入出息因緣，而有虛誑不真、生滅無常。如是思惟，出息從口鼻因緣引之而有，入息因緣心動令生，而惑者不知以為我息。」

He answers: "It is not so! Because the internal mind stirs, there is an exhalation; once it has exited, it ceases. Because the nose and mouth draw in what is outside, there is an inhalation; because it enters, the breath ceases. There is neither that which carries it out nor that which carries it in. Furthermore, among the young, mature, and old: for the young, the inhalation is long; for the mature, inhalation and exhalation are equal; for the old, the exhalation is long. Therefore, they are not one single breath. Furthermore, wind arises from near the navel, resembling one another in continuous succession; the breath exits reaching the vicinity of the mouth and nose, and once it has exited, it ceases. It is like the wind in a bellows: when it opens, it ceases. If drawn in by the conditions of the mouth and nose, wind enters; it is produced from fresh conditions. For example, with a fan, because various conditions combine, there is wind. At this time, one knows that the inhalation and exhalation exist through causes and conditions, being deceptive, unreal, arising and ceasing, and anitya. Contemplating in this manner: the exhalation exists because it is drawn out through the conditions of the mouth and nose; the inhalation is produced because it is caused by the stirring of the mind; yet the deluded do not know this and think of it as 'my breath.'"