Conclusion

结语

Thus there are five basic elements: earth, water, fire, wind, and mind. There are four causes of the corporeal elements: kamma, mind, temperature, and nutriment. There are two causes of mental elements: external sense objects and internal sense organs. Differentiating them into corporeal and mental phenomena, these things, together with their arising and disappearance, must be repeatedly discerned by applying the three characteristics (lakkhaṇa)—impermanence, suffering, and selflessness. For example, corporeality is impermanent in the sense of being subject to decay; suffering in the sense of being fearful; and not-self in the sense of being without substance (rūpaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhena). One must contemplate them thus until they are perceived with wisdom. Thus one must put forth effort for insight.

因此，有五种基本元素：地、水、火、风、心。色法有四种起因：业、心、时节、食素。名法有两种起因：六内处、六外处。把它们区分为色法和名法后，必须依照它们的三种特相(lakkhaṇa)—无常、苦、无我，反复观照这些名色法及其生灭。比如，遭受破坏，故色法无常；怖畏，故苦；没有实体，故无我(rūpaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhena)。禅修者必须观照它们，直到用智慧觉知到它们。因此必须努力修习内观。

This shows concisely how to proceed to vipassanā according to the formula “Contemplating impermanence, I will exhale and inhale (aniccānupassī assasissāmīti sikkhati), etc.” as given in the fourth tetrad of the Ānāpānasati Sutta.

本手册简要说明了，如何依据经文推进到内观。相应的经文是《安那般那念经》第四组四法给出的“学随观无常我将出息和入息，等(aniccānupassī assasissāmīti sikkhati)。”(译注，两种方法中的“出入息和内观结合在一起”。)

Another way is to view one’s own corporeal and mental phenomena as one ordinarily knows them until one penetrates and perceives them with wisdom, treating the attention on out-breath and in-breath as access concentration. Here, upacāra or access may be explained as follows: When a yogī begins to put forth effort, he must first concentrate and tranquillize his mind, and he views out-breath and in-breath for this purpose. He follows this procedure on every occasion that he puts forth effort. This prior concentration and tranquillization is the business of access concentration. It is only after the mind has been concentrated and tranquillized that one may proceed to view whatever part of the body one desires.

另一种方法是，在普通地了解名色法后，禅修者把注意力专注于出息和入息，达到近行定，然后观照自身的名色法，直到用智慧穿透和觉知到它们。这里，近行定(upacāra)可以解释为：禅修者开始禅修时，他必须首先通过观察出息和入息，使得心专注和平静下来。每次禅修他都按照这个步骤去努力。这种预先的专注和平静工作，就是近行定的修习。只有在心已经专注和平静后，禅修者才可以推进到随意地观察身体的任一部分。(译注，两种方法中的“出入息念作为内观的预备修习”。此段重点检查。)

This shows concisely how to proceed to vipassanā from the counting stage. More detailed expositions may be found in my Āhāra Dīpanī (Manual of Nutriment) and Anatta Dīpanī (Manual of Non-Self).

本手册简要说明了，如何从计数阶段推进到内观。更多的详细解释可以参看我的Āhāra Dīpanī (食素手册) 和 Anatta Dīpanī (无我手册)。

When proceeding to vipassanā from the connection stage, or from the access concentration of the fixing stage, or from the full absorption of the first, second, third, and fourth jhānas of the fixing stage, the method may be gathered from what has been shown in the case of the counting stage.

从随逐阶段、或从安住阶段的近行定、或从安住阶段的初、二、三、四禅，推进到内观的方法，可以参看计数阶段所说的。

As regards the three remaining purities, the ten kinds of insight knowledge (vipassanā-ñāṇa), and the knowledge of the path and fruit of stream-winning (sotāpatti-magga- and phala-ñāṇas), see the Kammaṭṭhāna (Meditation Subject) section of my Paramattha Saṅkhitta (Summary of the Ultimate).

至于余下的三种清净、十种观智(vipassanā-ñāṇa)、入流(sotāpatti)道智(smagga-ñāṇas)和果智(phala-ñāṇas)，请参看我的Paramattha Saṅkhitta (究竟法简要)中的Kammaṭṭhāna (禅修业处)节。

This ends the concise exposition of the meditation subject of mindfulness of breathing, as given in the Ānāpānasati Sutta and its Commentary.

《安那般那念经》和义注给出的出入息念禅修业处，简要说明到此。

This ends the Ānāpāna Dīpanī,

the Manual of Mindfulness of Breathing.

Ānāpāna Dīpanī,

《安那般那手册》结束。