坐禪三昧經 1.70

1.70

是十六分中，初入息分六種安那般那行，出息分亦如是！一心念息入出若長若短，譬如人怖走上山，若擔負重、若上氣，如是比是息短；若人極時得安息歡喜，又如得利、從獄中出，如是為息長。一切息隨二處：若長、若短處，是故言息長息短。是中亦行安那般那六事，念諸息遍身，亦念息出入，悉觀身中諸出息入息，覺知遍至身中乃至足指，遍諸毛孔如水入沙；息出覺知從足至髮，遍諸毛孔亦如水入沙。譬如𭬽囊入出皆滿，口鼻風入出亦爾！觀身周遍見風行處，如藕根孔亦如魚網。復次，非獨口鼻觀息入出，一切毛孔及九孔中，亦見息入息出。是故知息遍諸身，除諸身行，亦念入出息。

"Within these sixteen divisions, the initial division of inhalation involves the six kinds of ānāpāna practice, and the division of exhalation is also like this! With single-mindedness, one is mindful of the breath entering and exiting, whether long or short. For example, when a person runs up a mountain in fear, or carries a heavy burden, or pants for breath, such breaths are short. When a weary person attains rest and joy, or like gaining profit, or being released from prison, such breaths are long. All breaths fall under two situations: either long or short; therefore it is said that the breath is long or short. Here, one also practices the six items of ānāpāna, mindful of all breaths pervading the body, and also mindful of the breaths exiting and entering. One completely contemplates all exhalations and inhalations within the body, aware that they pervade the entire body down to the toes, permeating all the pores like water entering sand; when the breath exits, one is aware that it goes from the feet to the hair, permeating all the pores also like water entering sand. It is like a bellows: when entering and exiting, it is entirely filled; the wind entering and exiting the mouth and nose is also like this! Contemplating throughout the body, one sees the pathways of the wind, like the holes in a lotus root or like a fishnet. Furthermore, one does not observe the breath entering and exiting only through the mouth and nose; in all the pores and nine apertures, one also sees the breath entering and exiting. Therefore one knows that the breath pervades the entire body; calming the activities of the body, one is also mindful of inhalation and exhalation."