guest:

《杂阿含经》卷二十九第803经:“觉知一切身入息,于一切身入息善学,觉知一切身出息,于一切身出息善学”是什么意思?


David Chiou:

“觉知一切身”直译为觉知全身,例如呼吸对全身的影响。“觉知”是觉察知道,也就是体验的意思。“一切身”是全身,可解为整个身体,也有解为呼吸的整个过程。

“觉知一切身入息”可直译为“觉知全身以及吸气”。

这是观呼吸十六个步骤中的第三个步骤。

这句话可以有各种解释方法:

  1. 觉知全身的状态,例如呼吸时风大对于身体的影响。(即卷二十四的导读及读经拾得中提到的“念身”在坐姿的应用。)
  2. 觉知呼吸对全身的影响,例如呼吸时整个身体动态的变化。(着重在肌肉、骨骼等变化。这个解法和前者差不多,毕竟风大是移动性。)
  3. 觉知呼吸对全身的影响,例如呼吸时整个身体接收到氧气、排出二氧化碳。(着重在清浊气体、能量的交换。)
  4. 觉知呼吸的开始、中间、结束整个过程。

不同的禅师对这句都有不同的解读,可依自己所学的传承来修习。例如无著比丘是教第1种解法,但也说明不见得要观察到呼吸影响手指头、脚趾头一类的,只要有“念身”即可。

论中对于这十六行相的解读五花八门,依据不同论而教的法师所教也各有千秋。不过就“筏”来说都可以就是了,从哪过河本来就没有唯一的标准。第803经的“读经拾得”是选较贴近本经文字的修法作为举例,但不代表其他解法不可行。

例如南传由于宗《清净道论》的关系,大多宗派修观呼吸要生出禅相才能练初禅,但经中都没有提到修观呼吸须禅相,纵有禅相一类的现象也不是作为修定的所缘,个人见过北传不同部派的论中似乎都没有此要求。另一方面,第三步开始有二个所缘,因此也不是南传论的传统里所定义修定而需用禅相的修法就是了。


Satipatthana Shi:

一些不同的派别的解读供参考:

阿毘达磨大毘婆沙论卷第二十六

问此观息风从鼻而入还从鼻出。何故乃说我觉遍身入出息耶。答息念未成观入出息从鼻入出。息念成已观身毛孔犹如藕根息风周遍于中入出。

辨识
[作者]坦尼沙罗尊者
[中译]良稹

Perception
by Ven. Thanissaro Bhikkhu
August 19, 2005

如果你坚持气能的辨识,尽可能维持该辨识稳定不变,你将学得两件事。一是,你对?了维持那个辨识,自己正在做什么,越来越敏感。你开始对辨识的过程,明了 得多。二是,你能使气平静下来 ,变得极其,极其寂止。一旦全身各处的气能像是在流畅流动时,它会越来越细微。如果你坚持那个单一的辨识,你会发现大脑用的氧气少多了。这样,你的呼吸就 减少了,直到最后,达到只需要出入气孔的氧气。[口鼻]呼吸静止下来。

气寂止时,你对身体形状的觉受开始变化。身体的内外界限开始融解。只有一团雾点感,就在那里,你可以改变你的辨识。与其专注那个雾 ,你可以专注那些小觉点之间的空间 ,于是你突然就与“空间”在一起了。

关于下一步骤“觉知一切身行息入息”:

Bhikkhu Analayo:

I am not sure about this, some people take it that the breath actually stops completely, others suggest that this is only the subjective experience that one feels as if the breath had completely stopped


David Chiou:

下一个步骤“觉知一切身行息入息”的最后一个字“息”,有解为身体轻安,也有论(例如《清净道论》)解为呼吸停了(第四禅的情况)。

补充一下,我曾听无著比丘于2019年及2021年的安那般那念禅九中提及他个人的看法:这边巴利文及汉文经文都是讲到“身行息”同时吸气、呼气(例如汉译为“觉知一切身行息 入息,于一切身行息入息善学,觉知一切身行息 出息,于一切身行息出息善学”),在同时吸气、呼气的状况下,解为“呼吸停了”会有矛盾。

再者,这里只在十六步骤中的第四步骤,解为“呼吸停了”似乎跳太快了。四禅照理来说是在第十一步骤“觉知心定”之后达成的应用之一,且此经是《安那般那“念”经》,不是《安那般那“定”经》。不是说观呼吸不能修四禅,只是这里看来不是指四禅的状况,不需要将此段经文缩减为仅限四禅。

他在2021年安那般那念禅九说明的英文逐字稿如下:

The final step in this first tetrad then is passambhayaṃ kāyasaṅkhāraṃ, “calming the bodily activity”.

And the Visuddhimagga understands this to refer to absorption experience, actually the fourth absorption.

In the discourses, with the fourth absorption the breath disappears.

This is an interpretation that is very difficult to maintain, because the instructions clearly are about continuous awareness of inhalation—exhalation, so it could not be referring to a stage of practice where the breath disappears.

And, there is a general tendency, in the commentarial tradition, of really taking a term and giving a literal interpretation, and then bringing that in, where from a practical perspectiveit does not really make so much sense.

And absorption, which is a topic I will be talking about more in relation to the third tetrad — absorption attainment is nowhere mentioned in the Ānāpānasati-sutta. This is anāpānasati, not ānāpāna-samādhi. It is mindfulness of breathing, not concentration on the breath. And the purpose of it is knowledge-and-liberation, not absorption attainment.

This does not mean that absorption has no place. In fact, I will be talking about it in relation to the third tetrad, because that is a particularly convenient entry door into absorption.

But we should not reduce the potential and significance of the different steps of mindfulness of breathing, just to aids in absorption attainment.

So calming bodily activity can just be taken to a general relaxation, a settling in, breath calm, body calm, overall relaxation of the body, as a foundation for what is going to come next.

因此他认为解为身体轻安,在此经中是较合理的解法。

另外关于“觉知一切身入息”(的巴利对应经文),在中国有禅修派别解读为“觉知渗透到身体所有上下器官组织、达到手指脚趾当中的空气”,他个人认为虽然这是种强大而能将心念定瞄于身体的方式,但可能不适合作为本经这句话的标准解法,因为后面“心念住”对应的经文有“觉知心行(入息)”(的巴利对应经文),照这解法的话会变成“觉知渗透到心理当中的空气”。

他说明的英文逐字稿如下:

In a number of Chinese parallels, in Āgamas and also in a Vinaya text, the translation they give has a rather stronger nuance of experiencing the physical body. This nuance of experiencing the physical body has then led, in some meditation traditions, to another interpretation, which is that we should actually experience the breath in the whole body — means you breathe in and you feel the breath percolating throughout the whole body down to the tip of the feet, and then you breathe out and it comes up again.

These approaches can be very powerful modalities of meditation practice to ground ourselves in the physical reality of the body. But I do not think they correspond to the instructions. We have sabbakāyapaṭisaṃvedhi, “experiencing the whole body”. In the later part of the instructions we also get cittapaṭisaṃvedhi, “experiencing the mind”.

This can hardly mean that we are supposed to experience the breath in the mind.

So the instruction sabbakāyapaṭisaṃvedhi much rather seems to mean that we are to experience the whole body alongside breathing in and breathing out.

In fact, if you look at the remainder of the instructions — the remainder of the 16 steps — we find that they introduce all kinds of different themes alongside awareness of breathing in and breathing out.

So in the present case, the third step, I understand the instruction to mean that, being aware of breathing in and out, we become aware of the whole body.

And this is a level of whole-body awareness that is a little bit more refined than the one we had earlier, when checking if the body is straight. That is, the earlier one was more on the anatomical level. This one is more on the energy, elemental kind of level.

因此“觉知一切身入息”解为“在吸气时,觉知全身”可作为较通用的解法。

 
agama/什麼是_覺知一切身入息.txt · 上一次變更: 2021/11/21 22:35
 
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