English
English version Awareness, following without distraction, also accomplishes the method of counting breaths, from one to ten. This is the accomplishment of the Anusmriti (mindfulness) gate in counting breaths. Furthermore, when a practitioner counts breaths, they should be meticulous and skillful, controlling the mind to focus on the method of counting and the breath itself, not allowing subtle perceptions to arise, and not generating momentary divergent thoughts or discriminations. This is the accomplishment of the Samatha (calm abiding) gate in counting breaths. Furthermore, when a practitioner counts breaths, they accomplish mindfulness of breath and skillful wisdom and expedient means, using a mind of serene clarity to observe the arising and ceasing of the breath, while also understanding the momentary changes in the body and the flow of thoughts, as well as the Skandhas (aggregates), Ayatanas (sense bases), and Dhatus (elements), which are like clouds and shadows, empty and without inherent nature, devoid of a real person or dharma. At this time, the Vipassana (insight) gate of mindfulness of breath and skillful wisdom is accomplished in counting breaths. Furthermore, when a practitioner counts breaths, they not only accomplish insight wisdom, recognizing the preceding dharmas as false, but also skillfully perceive and contemplate that the mind that observes also has no inherent nature, is illusory and unreal, and is detached from perception and thought. This is the accomplishment of the Paravritta (turning back) gate in counting breaths. Furthermore, when a practitioner counts breaths, they not only do not cling to the observed and the observer, using wisdom and expedient means, but also do not cling to the state of having no observer or observed, because the inherently pure Dharma-nature is like empty space, impossible to differentiate. At this time, the practitioner's mind is the same as Dharma-nature, still and unmoving. This is the accomplishment of the Parisuddha (purification) gate in counting breaths. Using these five gates to adorn counting breaths, Anusmriti, Samatha, Vipassana, Paravritta, and Parisuddha are all the same, and will not be explained separately. These are the six sixes, thirty-six, also called the thirty-six wondrous gates. If a practitioner can skillfully practice the six wondrous gates in this way, they should know that they will surely attain various profound samadhis and wisdom, and enter the Nirvana (liberation) of the Triyana (Three Vehicles). Next, explain the sixth common and distinct six wondrous gates. The reason for saying common and distinct six gates is that ordinary people, non-Buddhists, Sravakayana and Pratyekabuddhayana (Two Vehicles), and Bodhisattvas (enlightenment beings) all commonly observe the one method of counting breaths, but their understanding and wisdom are different, therefore the Nirvana they attain is also different. Anusmriti, Samatha, Vipassana, Paravritta, and Parisuddha are also like this. Why is this so? Ordinary people with dull faculties, when counting breaths, only know to count from one to ten, to calm the mind, hoping to enter samadhi and enjoy various pleasures. This is called generating demonic karma in counting breaths, because they are attached to birth and death. Furthermore, like those non-Buddhists with sharp faculties, seeing the mind as fierce and seeing causes and conditions, when counting breaths, they are not --------------------------------------------------------------------------------
Chinese
但调心数息。从一至十。欲求禅定。亦能分别现在有息无息。亦有亦无。非有非无。过去息如去不如去。亦如去亦不如去。非如去非不如去。未来息有边无边。亦有边亦无边。非有边非无边。现在息有常耶无常耶。亦常亦无常耶。非常非无常耶。及心亦尔。随心所见。计以为实。谓他所说。悉为忘语。是人不了息相。随妄见生分别。即是数息戏论。四边火烧。生烦恼处。长夜贪着邪见。造诸邪行。断灭善根。不会无生。心行理外。故名外道。如是二人钝利虽殊。三界生死轮回无别。复次云何名为声闻数息相。行者欲速出三界。自求涅槃故。修数息以调其心尔时于数息中。不离四谛正观。云何于数息中。观四真谛。行者知息依身身依心。三事和合名阴界入。阴界入者即是苦也。若人贪着阴界入法。乃至随逐见心。分别阴界入法。即名为集。若能达息真性。即能知苦无生。不起四受。四行不生即钝使利使。诸烦恼结。寂然不起。故名为灭。知苦正惠。能通理无壅。故名为道。若能如是数息。通达四谛当知是人必定得声闻道。毕故不造新。复次云何于数息中。入缘觉道行者求自然惠。乐独善寂。深知诸法因缘。当数息时。即知数息之念即是有支。有缘取。取缘爱爱缘受。受缘触。触缘六入。六入缘名色。名色缘识。识缘行。 现代汉语译本： 只是调整心绪，默数呼吸。从一数到十。想要获得禅定，也能分辨现在呼吸是有还是没有，亦有亦无，非有非无。过去的呼吸，是去了还是没去？亦如去了，亦如没去，非如去了，非不如去。未来的呼吸，有边际还是无边际？亦有边际亦无边际，非有边际非无边际。现在的呼吸，是常还是无常？亦常亦无常，非常非无常。以及心也是这样。随着心所见到的，就认为那是真实的。说别人所说的，全部都是虚妄之语。这种人不了知呼吸的真相，随着虚妄的见解产生分别，这就是数息的戏论，如同被四边的火燃烧，产生烦恼的地方，长夜贪着邪见，造作各种邪恶的行为，断灭善根，不能领会无生之理，心行在道理之外，所以叫做外道。像这样两种人，虽然迟钝和敏锐不同，但在三界生死轮回中没有区别。 其次，什么叫做声闻数息相？修行人想要快速脱离三界，自己寻求涅槃的缘故，修习数息来调伏自己的心。这时在数息之中，不离开四谛（苦、集、灭、道）的正观。怎么样在数息之中，观察四真谛呢？修行人知道呼吸依靠身体，身体依靠心，这三件事和合叫做阴界入（阴：五阴，界：十八界，入：十二入）。阴界入就是苦啊。如果有人贪着阴界入法，乃至随逐见心，分别阴界入法，就叫做集。如果能够通达呼吸的真性，就能知道苦无生，不起四受（受、想、行、识四种感受），四行（身、口、意三种行为加上不苦不乐的舍受）不生，那么迟钝的烦恼和敏锐的烦恼，各种烦恼的结缚，寂然不起，所以叫做灭。知道苦的正慧，能够通达真理没有阻碍，所以叫做道。如果能够像这样数息，通达四谛，应当知道这个人必定能够得到声闻道，旧业已尽不再造新业。 其次，怎么样在数息之中，进入缘觉道？修行人寻求自然智慧，喜欢独自一人安住于寂静之中，深刻地了解诸法因缘。当数息的时候，就知道数息的念头就是有支（十二因缘中的‘有’），有缘取（取：执取），取缘爱（爱：贪爱），爱缘受（受：感受），受缘触（触：接触），触缘六入（六入：眼、耳、鼻、舌、身、意六根），六入缘名色（名色：精神和物质），名色缘识（识：识别作用），识缘行（行：行为）。
English
English version: Simply adjust the mind and count breaths silently. Count from one to ten. If you wish to attain dhyana (禅定, meditative state), you can also distinguish whether there is breath, no breath, both, or neither in the present moment. The past breath, has it gone or not gone? Like gone, like not gone, neither like gone nor not like gone. The future breath, is it finite or infinite? Both finite and infinite, neither finite nor infinite. The present breath, is it permanent or impermanent? Both permanent and impermanent, neither permanent nor impermanent. And so is the mind. Whatever the mind sees, it considers it to be real. What others say, it considers all to be false words. This person does not understand the true nature of breath, and with false views, creates distinctions. This is the playful debate of counting breaths, like being burned by fire on all sides, a place where afflictions arise, clinging to wrong views in the long night, creating all kinds of evil deeds, cutting off roots of goodness, not understanding the principle of non-origination, the mind acting outside of reason, therefore called an outsider (外道, heretic). Like these two kinds of people, although dullness and sharpness differ, there is no difference in the cycle of birth and death in the three realms. Furthermore, what is called the 'Shravaka (声闻, disciple who hears the teachings) counting breaths' aspect? A practitioner wishes to quickly escape the three realms, seeking Nirvana (涅槃, liberation) for themselves, therefore, they cultivate counting breaths to tame their mind. At this time, in counting breaths, they do not depart from the correct contemplation of the Four Noble Truths (四谛, the four fundamental truths of Buddhism). How does one contemplate the Four Noble Truths in counting breaths? The practitioner knows that breath relies on the body, and the body relies on the mind. The combination of these three is called skandhas (阴, aggregates), realms (界, elements), and entrances (入, sense bases). Skandhas, realms, and entrances are suffering. If someone clings to the skandhas, realms, and entrances, even following the mind's views, distinguishing the skandhas, realms, and entrances, this is called accumulation (集, the cause of suffering). If one can realize the true nature of breath, then one can know that suffering does not arise, the four sensations (四受, feeling, perception, volition, consciousness) do not arise, the four actions (四行, bodily, verbal, and mental actions, plus equanimity) do not arise, then dull and sharp afflictions, all knots of affliction, are extinguished, therefore called cessation (灭, the end of suffering). Knowing the correct wisdom of suffering, able to penetrate the principle without obstruction, therefore called the path (道, the way to end suffering). If one can count breaths in this way, penetrating the Four Noble Truths, know that this person will certainly attain the Shravaka path, old karma is exhausted and no new karma is created. Furthermore, how does one enter the Pratyekabuddha (缘觉, one who attains enlightenment on their own) path in counting breaths? The practitioner seeks natural wisdom, enjoys solitude and tranquility, deeply understands the causes and conditions of all dharmas. When counting breaths, one knows that the thought of counting breaths is the 'existence' limb (有支, bhava) of the twelve links of dependent origination. 'Existence' conditions 'grasping' (取, upadana), 'grasping' conditions 'craving' (爱, trsna), 'craving' conditions 'feeling' (受, vedana), 'feeling' conditions 'contact' (触, sparsa), 'contact' conditions 'six entrances' (六入, sadayatana), 'six entrances' condition 'name and form' (名色, namarupa), 'name and form' condition 'consciousness' (识, vijnana), 'consciousness' conditions 'volitional actions' (行, samskara). --------------------------------------------------------------------------------
Chinese
行缘无明。复观此息念之有。名善有为业。有善因缘。必定能感未来世人天受。受因缘故。必有老死忧悲苦恼。三世因缘。生死无际。轮转不息。本无有生。亦无有死。不善思惟心行所造。若知无明体性本自不有。妄想因缘和合而生。无所有故。假名无明。无明尚尔。亦不可得。当知行等诸因缘法。皆无根本。既无行等因缘。岂有今之数息之实。尔时行者。深知数息属因缘空无自性。不受不着。不念不分别。心如虚空。寂然不动。豁然无漏心生成缘觉道。复次云何名为菩萨数息相。行者为求一切智佛智自然智无师智。如来知见力无所畏。愍念安乐无量众生故修数息。欲因此法门入一切种智。所以者何。如经中说阿那般那。三世诸佛入道之初门。是故新发心菩萨欲求佛道应先调心数息。当数息时。知息非息犹如幻化。是故息非是生死。亦非是涅槃。尔时于数息中。不得生死可断。不得涅槃可入。是故不住生死。既无二十五有系缚。不证涅槃。则不堕声闻辟支佛地。以平等大惠。即无取舍心。入息中道。名见佛性得无生忍。住大涅槃常乐我净。故经云。譬如大水能突荡一切。唯除杨柳。以其软故。生死大水。亦复如是。能漂没一切凡夫之人。唯除菩萨住于大乘大般涅槃。心柔软故。是名大乘行者。于数息中入菩萨位。此则 现代汉语译本 行缘于无明（avidyā，对事物真相的迷惑）。进一步观察这种息念的存在，名为善有为业（karma，行为）。有了善的因缘，必定能感得未来世人天之福报。由于有福报的因缘，必定会有衰老、死亡、忧愁、悲伤、痛苦和烦恼。这三世的因缘，生死轮回没有边际，轮转不息。实际上，本来就没有真正的生，也没有真正的死。这是由于不善的思惟和心行所造成的。如果知道无明的体性本来就是不存在的，只是由于虚妄的念头和因缘和合而生，因为没有真实的存在，所以才假名为无明。无明尚且如此，尚且不可得，应当知道行等其他的因缘法，都没有根本。既然没有行等因缘，哪里有现在这种数息的实在？这时，修行者深刻地知道数息属于因缘，是空无自性的，不接受，不执着，不思念，不分别，心如虚空，寂然不动，豁然开悟，无漏之心生成，证得缘觉道（Pratyekabuddha，不依师自觉悟者）。 其次，什么叫做菩萨数息的相状？修行者为了求得一切智（sarvajña，对一切法的智慧）、佛智（buddha-jñāna，佛的智慧）、自然智（sahaja-jñāna，不假修习而得的智慧）、无师智（anācārya-jñāna，无师自通的智慧），如来的知见力（jñāna-bala，如来的智慧力量）和无所畏（vaiśāradya，佛的四种无所畏惧的自信），为了怜悯和安乐无量的众生，所以修习数息。想要通过这种法门进入一切种智（sarvākāra-jñāna，对一切事物各个方面都彻底了解的智慧）。为什么这么说呢？如经中所说，阿那般那（ānāpāna，入息和出息），是三世诸佛进入佛道的最初方便之门。因此，新发心的菩萨想要追求佛道，应该先调伏内心，修习数息。当数息的时候，知道气息并非真实的气息，犹如幻化。因此，气息不是生死，也不是涅槃（nirvāṇa，解脱）。这时，在数息之中，既没有生死可以断除，也没有涅槃可以进入。因此，不住于生死，既然没有二十五有的系缚，也不证入涅槃，就不会堕入声闻（Śrāvaka，听闻佛法而证悟者）和辟支佛（Pratyekabuddha，不依师自觉悟者）的境界。以平等的大智慧，即没有取舍之心，进入气息的中道，名为见佛性（buddha-dhātu，成佛的可能性），得到无生法忍（anutpattika-dharma-kṣānti，对诸法不生不灭的证悟），安住于大涅槃（mahāparinirvāṇa，究竟的涅槃），常乐我净（nitya-sukha-ātma-śubha，涅槃的四种德性）。所以经中说，譬如大水能够冲荡一切，唯独杨柳不会被冲走，因为它柔软的缘故。生死的大水，也是如此，能够漂没一切凡夫之人，唯独菩萨安住于大乘（Mahāyāna，大乘佛教）和大般涅槃（mahāparinirvāṇa，究竟的涅槃），因为心柔软的缘故。这叫做大乘的修行者，在数息之中进入菩萨的地位。这就是