IX. The Method of the Commentary

IX. 义注的方法

In the Commentary (Aṭṭhakathā) there are three main stages of effort, namely:

义注(Aṭṭhakathā)提到努力的三个主要阶段，也就是：

1. Counting (gaṇanā): attention is placed on the out-breaths and in-breaths by counting them.

2. Connection (anubandhanā): attention is placed directly on the out-breaths and in-breaths and is made stronger and firmer, but the counting is discontinued.

3. Fixing (ṭhapanā): the effort is intensified until the higher stages of attainment are achieved.

1. 计数 (gaṇanā): 用给出入息计数的方法把注意力放在出入息上。

2. 随逐 (anubandhanā): 直接把注意力放在出入息上，让它更强大、更稳固，但是不再计数。

3. 安住 (ṭhapanā): 强化努力，直到到达更高阶段的成就。

(译注：这些方法，参看《清净道论》P279。)

There are two places where the out-breath and in-breath may be grasped: the tip of the nose and the upper lip. For some people the striking of the breath is clearer at the tip of the nose; for others, it is clearer on the upper lip. Attention must be placed on the spot where the perception is clearest, which may be called the “spot of touch.” At the outset, effort must be made to keep the attention on the “spot of touch” by counting the number of times the out-breath and in-breath strike that spot. In the next stage, effort must be made to keep the attention on the out-breath and in-breath continuously, without the aid of counting. Finally, effort is applied to make the attention stronger and firmer.

有两个能把握出息和入息的位置：鼻尖和上唇。对某些人而言，呼吸的冲击在鼻尖处更明显；其他人，则在上唇处更明显。必须把注意力放在觉知最明显的位置，该处可以称为“触点”。开始阶段，必须通过对冲击触点的出息和入息进行计数的方法来努力保持注意力于“触点”。下一阶段，不依靠计数的帮助，持续努力保持注意力于出息和入息。最后阶段，努力使得注意力更加强大和稳固。

Counting

计数

There are two methods of counting—slow and fast—according as the attention is weak or strong. In the beginning, the mind is untranquil and disturbed and the attention weak, and thus one is not mindful of every breath that occurs. Some breaths escape detection. Only those breaths that are clearly perceived with mindfulness are counted, while those that are not clearly perceived are left out of the reckoning. Counting thus progresses slowly. It is the slow stage.

依据注意力的弱或强，有慢和快两种计数的方法。起初，心不平静和易受干扰，注意力虚弱，因此禅修者无法对出现的每个呼吸都保持正念。有些呼吸没有被觉察到。只有那些清楚觉知到的呼吸被计数，而那些没有清楚觉知到的呼吸没有被计数。因此计数缓慢地推进。这是缓慢阶段。(译注，“被计数”表示推进到下一个数目，比如从“1”推进到“2”。)

Counting is done in six turns (vāra). In the first, counting proceeds from one to five; then, in the second, from one to six; in the third, from one to seven; in the fourth, from one to eight; in the fifth, from one to nine; and in the sixth, from one to ten. After the sixth turn, one must begin again from the first. Sometimes these six turns are counted as one.

计数分六个回合(vāra)。第一回，从1数到5。第二，从1到6。第三，从1到7。第四，从1到8。第五，从1到9。第六，从1到10。第六回后，重新从第一回开始。有时这六个回合计算为一回。

First place the attention on the “spot of touch,” and when an out-breath or in-breath is clearly perceived, count “one.” Continue counting “two,” “three,” “four,” etc., when the ensuing out-breaths and in-breaths are clearly perceived. If any of them are not clearly perceived, stop the progressive counting by continuing to count “one,” “one,” “one,” etc., until the next clear perception of out-breath and in-breath, when the counting advances to “two.” When the count reaches “five” in the first turn, start again from one. Proceed in this way until the sixth turn is completed. Since only those breaths that are clearly perceived are counted, it is called the slow count.

首先把注意力放在“触点”上，然后当清楚觉知到一个出息或入息时，计数“1”。如果后续的出息和入息被清楚觉知到，继续计数“2”、“3”、“4”等等。如果它们中的任何一个没有清楚觉知到，不要推进到下一个数字，而是(比如，)连续地计数“1”、“1”、“1”等，直到清楚觉知到下一个出息或入息，才把计数推进到“2”。第一回合的计数到了“5”后，重新从“1”开始(推进到第二回合)。用这种方式进行，直到完成第六回合。因为只有那些清楚觉知到的呼吸被(连续推进式地)计数到，所以称它为缓慢计数。

When the counting has been done repeatedly many times, the number of breaths that are clearly perceived will increase. The spacing between each progressive count will decrease. When every breath is clearly perceived the counting will progress uninterruptedly and become fast. One must proceed until no breath is missed out from the counting.

反复地练习计数很多次后，能清楚觉知到的呼吸的数目将会增加。两个递增数字的(时间)间隔将会减少。当每个呼吸都能清楚觉知后，计数将会连续地推进，变得快起来。禅修者必须修习到没有呼吸从计数中遗漏掉。

It is not necessary to do the counting orally; a mental count is sufficient. Some people prefer to count orally. Others count one bead at the end of each sixth turn, and they resolve to count a certain number of rounds of beads a day. The essential thing is to make the perception clear and the attention strong and firm.

没必要出声计数，内心计数就足够了。有些人喜欢出声计数。还有其他人每次第六回合结束时掐过一个念珠，并且他们决心每天要掐完一定圈数的念珠。本质的东西都是，使得觉知更加清晰，让专注力强大而稳固。

Connection

随逐

When the stage is reached where every out-breath and in-breath is clearly perceived with the aid of counting, when no out-breath or in-breath escapes attention, the counting must be discontinued, and the connection (anubandhanā) method adopted. Here, the connection method means putting forth effort to keep the attention on the “spot of touch,” and to perceive every out-breath and in-breath without counting them. It means repeating the effort made in the counting stage in order to make perception clearer and attention stronger and firmer, but without the aid of counting.

在计数的帮助下，每个出息和入息都能清晰地觉知到，这个阶段达到后，没有任何出息或入息从注意力下逃脱，此时就必须停止计数的方法，并采用随逐(anubandhanā)的方法。这里，随逐的方法表示，努力地把注意力放于“触点”，觉知每一次的出息和入息，但是并不对它们进行计数。这意味着重复计数阶段的努力，使得觉知更加清晰、专注力更加强大和稳固，但是不依靠计数的帮助。

How long is this effort by the connection method to be pursued? Until there appears the paṭibhāga-nimitta, the “counterpart sign” (i.e., a mental image that appears when an advanced degree of concentration is reached).

随逐方法的努力应该持续多久呢？持续到出现似相(paṭibhāga-nimitta)—达到更高层次的定力后出现的一种心的图像。

When attention becomes fixed on the out-breaths and in-breaths (i.e., when a certain degree of concentration is achieved), manifestations appear such as masses of fluffy wool, gusts of wind, clusters of stars, gems, pearls, or strings of pearls, etc., in various shapes, groups, and colours. These are called counterpart signs. The effort in the connection method must be continued until such time as the counterpart sign appears clearly on every occasion that effort is made.

注意力固定于出息和入息后(也就是到达某种程度的定力后)，似相会显现出来，比如大量的绒毛、烟雾、成群的星光、宝石、珍珠、或一串珍珠等，有不同的形状、群团、颜色。这些称为似相。随逐方法的努力必须持续到每次努力都清晰地出现这种似相为止。

Fixing

安住

During the stages of counting and connection, attention must still be kept on the “point of touch.” From the time the counterpart sign appears, effort must be made according to the third stage, the method of fixing (ṭhapanā). Counterpart signs are manifestations and resemble new mental objects. Not being natural phenomena, they easily disappear, and once they disappear, it is difficult to invoke them into sight again. Hence, when a counterpart sign appears, it is necessary to put forth special effort with added energy in fixing the attention on it to prevent it from disappearing; one must strive to make it become clearer day by day. The putting forth of this special additional effort is known as the method of fixing.

在计数和随逐阶段，注意力必须保持在“触点”。似相出现后，必须按照第三阶段安住(ṭhapanā) 的方法来努力。似相显现后，类似新的心所缘。似相不是自然界的现象，它们很容易消失掉，而且一旦消失，就很难再次看到它们。因此，似相出现后，有必要加大精力，投入特别的努力，把注意力固定到似相上，来避免它们消失掉。禅修者必须日复一日地努力，让似相变得越来越清晰。这种特别的额外努力，称为安住的方法。

When the stage of fixing is reached, the seven unsuitable things (asappāya; see just below) must be shunned, while the seven suitable things (sappāya) must be cultivated. The ten kinds of proficiency in meditative absorption (dasa appanā-kosalla), too, must be accomplished.

到达安住阶段后，必须避开七种不适当的事物(asappāya; 见下文)，相反，必须培育七种适当的事物(sappāya)。同时必须达成十种安止善巧(dasa appanā-kosalla)。

The seven unsuitable things are: unsuitable (1) place, (2) village where almsfood is obtained, (3) talk, (4) friends and associates, (5) food, (6) climate, and (7) bodily postures; these things are called “unsuitable” because they cause deterioration of one’s meditation. The seven suitable things are the exact opposites: the place, village, talk, friends, food, climate, and postures which cause one’s meditation to improve.

七种不适当的事物是：不适当的 (1) 处所 (2) 乞食的村庄 (3) 谈话 (4) 朋友和交往者 (5) 食物 (6) 时节 和 (7) 四威仪。这些事物称为“不合适”，是因为它们导致禅修退步。七种合适的事物则是完全相反的：处所、村庄、谈话、朋友、食物、时节、和提升禅修的姿势。(译注，参看《清净道论》P127。)

The ten kinds of proficiency in meditative absorption are: (1) cleanliness of body and utensils, (2) harmonising the five spiritual faculties (indriya), (3) proficiency in the object of attention, (4) controlling the exuberant mind, (5) uplifting the depressed mind, (6) making the dry mind pleasant, (7) composure towards the balanced mind, (8) avoiding persons who do not possess concentration, (9) associating with persons who possess concentration, and (10) having a mind that is always bent towards meditative absorption.

十种安止善巧是：(1) 清洁身体和器具，(2) 协调五根(indriya)，(3) 于相善巧 (4) 当抑制于心之时，即抑制于心，(5) 当策励于心之时，即策励于心，(6) 当喜悦于心之时，即喜悦于心，(7) 当舍心之时，即舍于心，(8) 远离无等持的人， (9) 亲近等持的人，和 (10) 倾心于等持。(译注，参看《清净道论》P129。其中的等持是禅那的意思。)

Equipping and fulfilling oneself with these aforementioned qualities, one must make specially energetic efforts for days and months to fix one’s attention on the counterpart sign so that it becomes firm. This effort of fixing the attention (ṭhapanā) must be put forth until the fourth jhāna is attained.

要想用上述这些技巧来训练自己并达到圆满，禅修者必须日复一日月复一月地特别努力，把注意力安住于似相上，使得似相变得稳固。必须努力地安住注意力(ṭhapanā)，直到达到第四禅。

The Signs

禅相

I shall now show differentially the signs that appear during the three stages of effort, and the types of concentration achieved during these stages.

我现在来说明在努力的三个阶段所出现的相、以及所达定力的类型的区别。

The image of the out-breath and in-breath that appears in the stage of counting is called the preparatory sign (parikamma-nimitta). In the stage of connection, it is called the acquired sign (uggaha-nimitta). The manifestation that appears in the stage of attention is called the counterpart sign (paṭibhāga-nimitta).

出息和入息在计数阶段呈现的的相，称为遍作相(parikamma-nimitta)。在随逐阶段呈现的相，称为取相(uggaha-nimitta)。在安住阶段呈现的相，称为似相(paṭibhāga-nimitta)。

The meditative concentration achieved during the appearance of the preparatory sign and acquired sign is “preparatory concentration” (parikamma-bhāvanā-samādhi). The meditative concentration developed with the attention fixed on the counterpart sign during the stage of fixing but before the attainment of full absorption (appanā) is called “access concentration” (upacāra-bhāvanā-samādhi). The four jhānas are called “concentration by absorption” (appanā-bhāvanā-samādhi).

在呈现遍作相和取相期间达到的定，是“遍作定”(parikamma-bhāvanā-samādhi，遍作修行三摩地)。在安住阶段期间把注意力固定于似相而培育出来的、但尚未达到完全安止(appanā)的定，称为“近行定”(upacāra-bhāvanā-samādhi，近行修行三摩地)。四种禅那称为“安止定”(appanā-bhāvanā-samādhi，安止修行三摩地)。

In the counting and connection stages, the out-breath and in-breath—the objects of meditation—gradually become allayed and calm down. Ultimately they are apt to become so subtle that they seem to have disappeared altogether. When this occurs, one must continue to fix the attention on the “point of touch” and must attempt to grasp the out-breath and in-breath at that point. When the out-breath and in-breath are perceived again clearly, it will not be long before the counterpart sign appears, which signals that the access to jhāna (upacāra-jhāna) has been attained. Here, upacāra-jhāna means the access concentration of sense-sphere meditation (kāmāvacara-bhāvanā upacāra-samādhi) which has overcome the five hindrances (pañcanīvaraṇa).

在计数和随逐阶段，出息和入息—禅修所缘—逐渐变得细微和平静。最后，它们倾向于变得极其细微，以致到看似已经完全消失。这种情况发生时，禅修者必须继续把注意力固定在“触点”，必须在那个点上努力把握出息和入息。一旦出息和入息重新被清晰地觉知到，不久将会出现似相。似相意味着达到了近行定(upacāra-jhāna，接近禅那)。这里，近行定表示已经去除五盖(pañcanīvaraṇa)的欲界近行定(kāmāvacara-bhāvanā upacāra-samādhi，欲界修行近行三摩地)。

The calming down of the out-breath and in-breath to the point of disappearance, mentioned in the method given in the Commentary, occurs automatically and need not be specifically attempted. I have myself seen yogis in whom out-breath and in-breath have calmed down to the point of disappearance. In the sutta however, where it is said, “Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati,” the meaning is that when the stage of connection is reached, the process of calming down the out-breath and in-breath must be specifically attempted.

义注中给出的方法提到，出息和入息(逐渐)平静并到达消失，这是自然出现的，不必特殊的努力。我亲身看到禅修者的出息和入息平静下来直到消失。然而，经中说到，“Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati,”，意思是，到达随逐阶段后，必须作特别的努力，修习把出息和入息平静下来的步骤。

When the out-breath and in-breath apparently disappear, people who are not proficient in the work of meditation are apt to think that the out-breath and in-breath have really disappeared or stopped. Then they are apt to discard the work of meditation. Let all be heedful of this fact.

在出息和入息看似消失后，不精通禅修的人会倾向于认为，出息和入息已经真的消失或停止了。然后，他们放弃禅修。大家要注意这种情况。

(译注，关于“呼吸消失”，《清净道论》P283中提到只有七种情况下没有呼吸：胎儿、潜入水中者、无想天人、死者、第四禅的入定者、生居于色及无色界者、以及入灭尽定者。)