又此阿那波那念，應知略有五種修習。何等為五？一、算數修習，二、悟入諸蘊修習，三、悟入緣起修習，四、悟入聖諦修習，五、十六勝行修習。 Furthermore, in this mindfulness of breathing (ānāpānasati), there are broadly five types of practices to be known. What are the five? One is the practice of counting, two is the practice of discerning the aggregates, three is the practice of discerning dependent origination, four is the practice of discerning the noble truths, and five is the practice of the sixteen supreme actions.
Además, en esta atención plena de la respiración (ānāpānasati), se deben conocer en general cinco tipos de prácticas. ¿Cuáles son las cinco? Una es la práctica del conteo, dos es la práctica de discernir los agregados, tres es la práctica de discernir el origen dependiente, cuatro es la práctica de discernir las nobles verdades, y cinco es la práctica de las dieciséis acciones supremas.
云何名為算數修習？謂略有四種算數修習。 How is it named the practice of counting? It refers to there being broadly four types of counting practices.
何等為四？一者、以一為一算數，二者、以二為一算數，三者、順算數，四者、逆算數。 What are the four? One is counting each single breath as one count, two is counting every two breaths as one count, three is counting in ascending order, and four is counting in descending order.
云何以一為一算數？謂若入息入時，由緣入出息住念，數以為一。若入息滅，出息生，出向外時，數為第二。如是展轉數至其十。由此算數非略非廣，故唯至十。是名以一為一算數。 How is counting each single breath as one count done? It means when breathing in, by being mindful of the in-breath and out-breath, one counts it as one. When the in-breath ceases and the out-breath begins, going outward, one counts it as two. In this manner, one continues to count up to ten. This method of counting is neither brief nor extensive; hence, it only goes up to ten. This is called counting each single breath as one count.
云何以二為一算數？謂若入息入而已滅，出息生而已出，爾時總合數以為一。即由如是算數道理，數至其十，是名以二為一算數。入息、出息說名為二，總合二種數之為一，故名以二為一算數。 How is counting every two breaths as one count done? It means when an in-breath has been taken and then ceases, and an out-breath has been released and is completed, at that time, both are combined and counted as one. Thus, following this method of counting, one counts up to ten. This is called counting every two breaths as one count. The in-breath and the out-breath are considered as two, but when combined, they are counted as one, hence the name counting every two breaths as one count.
云何順算數？謂或由以一為一算數，或由以二為一算數，順次展轉數至其十，名順算數。 How is counting in ascending order done? It means either by counting each single breath as one count or by counting every two breaths as one count, one sequentially counts up to ten in order. This is called counting in ascending order.
云何逆算數？謂即由前二種算數，逆次展轉從第十數，次九、次八、次七、次六、次五、次四、次三、次二、次數其一，名逆算數。 How is counting in descending order done? It means by starting from the count of ten and then counting backward in order from the previously mentioned two methods of counting—nine, eight, seven, six, five, four, three, two, down to one. This is called counting in descending order.
若時行者，或以一為一算數為依，或以二為一算數為依，於順算數及逆算數已串修習，於其中間心無散亂。無散亂心善算數已，復應為說勝進算數。云何名為勝進算數？謂或依以一為一算數，或依以二為一算數，合二為一而算數之。 When the practitioner relies on either counting each single breath as one count or every two breaths as one count, having thoroughly practiced both the ascending and descending counting without any mental distraction, and having skillfully accomplished counting with an undistracted mind, should then proceed to what is called superior progression in counting. What is termed as superior progression in counting? It means relying on either counting each single breath as one count or every two breaths as one count, combining the two into one for the purpose of counting.
若依以一為一而算數者，即入息、出息二合為一。若依以二為一而算數者，即入息、出息四合為一。如是展轉數乃至十。如是後後漸增，乃至以百為一而算數之。由此以百為一算數，漸次數之乃至其十。如是勤修數息念者，乃至十十數以為一，漸次數之乃至滿十。由此以十為一算數，於其中間心無散亂，齊此名為已串修習。又此勤修數息念者，若於中間其心散亂，復應退還從初數起，或順、或逆。若時算數極串習故，其心自然乘任運道，安住入息、出息所緣，無斷無間相續而轉。先於入息有能取轉，入息滅已，於息空位有能取轉；次於出息有能取轉，出息滅已，於息空位有能取轉。如是展轉相續流注，無動無搖，無散亂行，有愛樂轉。齊此名為過算數地，不應復數。唯於入息、出息所緣，令心安住。於入出息應正隨行、應審了達。於入出息及二中間，若轉、若還分位差別，皆善覺了。如是名為算數修習。 When one relies on count each breath as one, it implies that one in-breath and one out-breath combined are counted as one. If one relies on counting every two breaths as one, then it implies two in-breaths and two out-breaths combined are counted as one. In this manner, one continues to count up to ten. Subsequently, one gradually increases, until counting one hundred as one for the purpose of counting. Through this method of counting one hundred as one, one progressively counts up to ten. In this way, those diligently practicing mindfulness of breathing, progress until counting sets of ten as one, gradually increasing until reaching a full ten counts. With this method of counting tens as one, if the mind remains undistracted throughout, this is called having thoroughly practiced.
Furthermore, for those diligently practicing mindfulness of breathing, if their mind becomes distracted during the process, they should regress and start counting again from the beginning, either in ascending or descending order. If, over time, the counting becomes very smooth due to continuous practice, the mind naturally aligns and stays focussed on the in-breath and out-breath seamlessly, without interruption or gaps, continuously flowing. Initially, there is a grasping at the turn of each in-breath, and once the in-breath ceases, there is a grasping at the gap before the out-breath; similarly, there is a grasping at the turn of each out-breath, and once the out-breath ceases, there is a grasping at the gap before the in-breath. In such a continuous and smooth flow, without agitation, without disturbance, and without scattered thoughts, there is a cultivation of joy and pleasure. At this point, one has moved beyond the need for counting and should not continue counting. One should simply allow the mind to rest upon the in-breath and out-breath, following them accurately and fully understanding them. One should be clearly aware of the in-breath, out-breath, and their intermediate stages, whether transitioning or returning, recognizing their distinct characteristics. This is called the practice of counting.
又鈍根者，應為宣說如是息念算數修習。彼由此故，於散亂處，令心安住、令心愛樂。若異算數入出息念，彼心應為惛沈睡眠之所纏擾，或應彼心於外馳散。由正勤修數息念故，彼皆無有。若有利根，覺慧聰俊，不好乘此算數加行。 Moreover, for those with dull faculties, the practice of mindfulness of breathing through counting should be expounded. Because of this, in situations of distraction, their mind can find stability and joy. If they do not engage in the mindfulness of breathing with counting, their minds might be troubled by drowsiness, sleep, or tend to scatter outwardly. By diligently practicing mindfulness of breathing with counting, none of these issues arise.
However, for those with sharp faculties, keen wisdom, and intelligence, relying on this method of counting as a practice might not be appealing.
若為宣說算數加行，亦能速疾無倒了達，然不愛樂。 If the practice of counting is expounded to them, they are also able to quickly and accurately grasp it without error, yet they do not find joy in it.
彼復於此入出息緣安住念已，若是處轉、若乃至轉、若如所轉、若時而轉，於此一切，由安住念，能正隨行，能正了達如是加行有如是相。於此加行若修、若習、若多修習為因緣故，起身輕安及心輕安，證一境性，於其所緣愛樂趣入。 Once they have established mindfulness in this focus on the in-breath and out-breath, whether in moving from one stage to the next, to the extent of such movement, as per the movement, or during the movement, in all these, through steady mindfulness, they are able to follow accurately and fully understand the characteristics of such practices. If they cultivate, practice, or deeply engage in such practices for these reasons, they experience bodily ease and mental ease, attain a unified state of mind, and their engagement with the object of focus is characterized by joy and inclination.
如是彼於算數息念善修習已，復於所取、能取二事，作意思惟，悟入諸蘊。 Thus, having well practiced mindfulness of breathing through counting, they then contemplate and reflect upon the two aspects of what is grasped and the grasper, leading to an understanding and insight into the aggregates.
云何悟入？謂於入息、出息及息所依身，作意思惟，悟入色蘊。於彼入息、出息能取念相應領納，作意思惟，悟入受蘊。即於彼念相應等了，作意思惟，悟入想蘊。即於彼念，若念相應思及慧等，作意思惟，悟入行蘊。若於彼念相應諸心、意、識，作意思惟，悟入識蘊。如是行者，於諸蘊中乃至多住，名已悟入。是名悟入諸蘊修習。 How does one attain insight into the aggregates? It involves contemplating the in-breath, the out-breath, and the body that depends on the breath, thereby attaining insight into the form aggregate. Contemplating the acquisition of the in-breath and out-breath and the mental formations associated with receiving them leads to insight into the feeling aggregate. Further, contemplating the mental formations associated with perception results in insight into the perception aggregate. Contemplating thoughts and wisdom associated with mindfulness leads to insight into the formations aggregate. Lastly, contemplating the mental formations associated with mind, intention, and consciousness results in insight into the consciousness aggregate. Thus, a practitioner extensively dwells among the aggregates, known as having attained insight into them. This is called the practice of attaining insight into the aggregates.
若時無倒，能見能知唯有諸蘊、唯有諸行、唯事、唯法。彼於爾時，能於諸行悟入緣起。 When unerringly, one is able to see and know that there are only aggregates, only actions, only phenomena, and only dharmas, at that time, one is able to gain insight into dependent origination through understanding these actions.
云何悟入？謂觀行者，如是尋求：此入出息何依何緣？既尋求已，如實悟入：此入出息依身緣身、依心緣心。復更尋求：此身此心何依何緣？既尋求已，如實悟入：此身此心依緣命根。復更尋求：如是命根何依何緣？既尋求已，如實悟入：如是命根依緣先行。復更尋求：如是先行何依何緣？既尋求已，如實悟入：如是先行依緣無明。 How does one gain insight? It means the practitioner contemplates in this way: upon what and due to what condition does this in-breath and out-breath depend? Having contemplated, one truly gains insight that this in-breath and out-breath depend on the body due to the body, and depend on the mind due to the mind. Further, one explores: upon what and due to what condition do this body and this mind depend? Having explored, one truly gains insight that this body and this mind depend on the life faculty. Again, one delves deeper: upon what and due to what condition does this life faculty depend? Having inquired, one truly gains insight that this life faculty depends on past actions. Continuing the inquiry: upon what and due to what condition do these past actions depend? Having explored, one truly gains insight that these past actions depend on ignorance.
如是了知無明依緣先行，先行依緣命根，命根依緣身心，身心依緣入息、出息。又能了知無明滅故行滅，行滅故命根滅，命根滅故身心滅，身心滅故入出息滅。如是名為悟入緣起。彼於緣起悟入多住，名善習修。是名悟入緣起修習。 Thus, one understands that ignorance is conditioned by previous actions, previous actions are conditioned by the life faculty, the life faculty is conditioned by the body and mind, and the body and mind are conditioned by the in-breath and out-breath. One can also understand that with the cessation of ignorance, actions cease; with the cessation of actions, the life faculty ceases; with the cessation of the life faculty, the body and mind cease; and with the cessation of the body and mind, the in-breath and out-breath cease. This is called gaining insight into dependent origination. Dwelling extensively in the insight into dependent origination is known as skillful practice. This is called the practice of gaining insight into dependent origination.
如是彼於緣起悟入善修習已，復於諸行如實了知從眾緣生，悟入無常。謂悟入諸行是無常故，本無而有，有已散滅。若是本無而有，有已散滅，即是生法、老法、病法、死法。若是生法、老法、病法、死法，即是其苦。若是其苦，即是無我，不得自在，遠離宰主。如是名為由無常、苦、空、無我行，悟入苦諦。 Thus, having well practiced and gained insight into dependent origination, one then truly comprehends that all phenomena arise from a multitude of conditions and gains insight into impermanence. This means understanding that all conditioned phenomena are impermanent; they come into being without inherent existence and disperse once they have arisen. If they come into being without inherent existence and disperse after arising, it equates to the phenomena of birth, aging, sickness, and death. If it pertains to birth, aging, sickness, and death, it is thereby suffering. If it is suffering, it is anatta (not-self), not subject to control, far from having a sovereign. This is called gaining insight into the truth of suffering through understanding the characteristics of impermanence, suffering, emptiness, and not-self.
又彼如是能正悟入諸所有行眾緣生起，其性是苦，如病、如癰，一切皆以貪愛為緣。又正悟入即此能生眾苦貪愛若無餘斷，即是畢竟寂靜微妙。我若於此如是了知、如是觀見、如是多住，當於貪愛能無餘斷。如是名能悟入集諦、滅諦、道諦。於此悟入能多住已，於諸諦中證得現觀。是名悟入聖諦修習。 Furthermore, in this manner, one can rightly gain insight into the arising of all conditioned phenomena from a multitude of conditions, recognizing their nature as suffering, akin to illness or sores, with all invariably conditioned by craving. Moreover, correctly understanding that this very craving, which gives rise to manifold sufferings, when completely eradicated, leads to ultimate peace and subtlety. If I, in this way, come to fully understand, observe, and extensively dwell upon this, I shall be able to utterly eradicate craving. This is called gaining insight into the truths of the origin of suffering (samudaya), the cessation of suffering (nirodha), and the path leading to the cessation of suffering (magga). Having dwelled extensively in this insight into the truths, one attains direct realization among them. This is called the practice of gaining insight into the noble truths.
如是於聖諦中善修習已，於見道所斷一切煩惱皆悉永斷，唯餘修道所斷煩惱。為斷彼故，復進修習十六勝行。 Having thus well practiced within the noble truths, one completely and permanently eradicates all defilements that are to be eliminated by the path of insight. Only the defilements that are to be eradicated by the path of cultivation remain. In order to eliminate these remaining defilements, one further advances in practicing the sixteen supreme actions.
云何名為十六勝行？ What are called the sixteen supreme actions?
謂於念入息，我今能學念於入息；於念出息，我今能學念於出息。若長、若短。於覺了遍身入息，我今能學覺了遍身入息；於覺了遍身出息，我今能學覺了遍身出息。於息除身行入息，我今能學息除身行入息；於息除身行出息，我今能學息除身行出息。 The sixteen supreme actions are as follows:
- Being mindful of the in-breath, I learn to be mindful while breathing in.
- Being mindful of the out-breath, I learn to be mindful while breathing out.
- Whether the breath is long or short.
- Being aware of the entire body while breathing in, I learn to be fully aware of the entire body during the in-breath.
- Being aware of the entire body while breathing out, I learn to be fully aware of the entire body during the out-breath.
- Calming bodily formations while breathing in, I learn to calm bodily formations with the in-breath.
- Calming bodily formations while breathing out, I learn to calm bodily formations with the out-breath.
於覺了喜入息，我今能學覺了喜入息；於覺了喜出息，我今能學覺了喜出息。於覺了樂入息，我今能學覺了樂入息；於覺了樂出息，我今能學覺了樂出息。於覺了心行入息，我今能學覺了心行入息；於覺了心行出息，我今能學覺了心行出息。於息除心行入息，我今能學息除心行入息；於息除心行出息，我今能學息除心行出息。
- Being aware of joy while breathing in, I learn to be aware of joy during the in-breath.
- Being aware of joy while breathing out, I learn to be aware of joy during the out-breath.
- Being aware of happiness while breathing in, I learn to be aware of happiness during the in-breath.
- Being aware of happiness while breathing out, I learn to be aware of happiness during the out-breath.
- Being aware of mental formations while breathing in, I learn to be aware of mental formations with the in-breath.
- Being aware of mental formations while breathing out, I learn to be aware of mental formations with the out-breath.
- Calming mental formations while breathing in, I learn to calm mental formations with the in-breath.
- Calming mental formations while breathing out, I learn to calm mental formations with the out-breath.
於覺了心入息，我今能學覺了心入息；於覺了心出息，我今能學覺了心出息。於喜悅心入息，我今能學喜悅心入息；於喜悅心出息，我今能學喜悅心出息。於制持心入息，我今能學制持心入息；於制持心出息，我今能學制持心出息。於解脫心入息，我今能學解脫心入息；於解脫心出息，我今能學解脫心出息。
- Being aware of the mind while breathing in, I learn to be aware of the mind during the in-breath.
- Being aware of the mind while breathing out, I learn to be aware of the mind during the out-breath.
- Gladdening the mind while breathing in, I learn to gladden the mind with the in-breath.
- Gladdening the mind while breathing out, I learn to gladden the mind with the out-breath.
- Concentrating the mind while breathing in, I learn to concentrate the mind with the in-breath.
- Concentrating the mind while breathing out, I learn to concentrate the mind with the out-breath.
- Liberating the mind while breathing in, I learn to liberate the mind with the in-breath.
- Liberating the mind while breathing out, I learn to liberate the mind with the out-breath.
於無常隨觀入息，我今能學無常隨觀入息；於無常隨觀出息，我今能學無常隨觀出息。於斷隨觀入息，我今能學斷隨觀入息；於斷隨觀出息，我今能學斷隨觀出息。於離欲隨觀入息，我今能學離欲隨觀入息；於離欲隨觀出息，我今能學離欲隨觀出息。於滅隨觀入息，我今能學滅隨觀入息；於滅隨觀出息，我今能學滅隨觀出息。
- Observing impermanence while breathing in, I now learn to observe impermanence with the in-breath.
- Observing impermanence while breathing out, I now learn to observe impermanence with the out-breath.
- Observing the fading away (cessation) of defilements while breathing in, I now learn to observe this cessation with the in-breath.
- Observing the fading away of defilements while breathing out, I now learn to observe this cessation with the out-breath.
- Observing the renunciation of desire while breathing in, I now learn to observe renunciation with the in-breath.
- Observing the renunciation of desire while breathing out, I now learn to observe renunciation with the out-breath.
- Observing cessation while breathing in, I now learn to observe cessation with the in-breath.
- Observing cessation while breathing out, I now learn to observe cessation with the out-breath.
問：如是十六差別云何？ The question about how these sixteen distinctions function refers to seeking a deeper understanding of the specific nature and practice of the sixteen supreme actions in mindfulness of breathing (ānāpānasati). Each of these actions embodies a unique aspect of cultivation that guides the practitioner from basic awareness of breath towards profound insights into the nature of reality, encompassing mindfulness, concentration, and wisdom practices. These distinctions involve various focal points of mindfulness practice that progress from simple awareness of physical sensations of breathing to the contemplation of deeper mental processes and ultimately, to insights leading to liberation.
答：有學見迹已得四念住等，於入出息所緣作意復更進修，為斷餘結。是故念言：於念入息，我今能學念於入息；於念出息，我今能學念於出息。 Answer: For those who have learned and observed the traces and have attained the foundation of the four establishments of mindfulness, among others, there is further progress in their practice focused on the mindfulness of breathing in and breathing out, aimed at severing the remaining fetters. Therefore, it is stated: "In being mindful of the in-breath, I now can learn to be mindful of the in-breath; in being mindful of the out-breath, I now can learn to be mindful of the out-breath." This highlights the ongoing development and deepening of one's mindfulness practice, which, even after initial attainments, continues to evolve and refine, especially in eradicating the deeper layers of mental defilements.
若緣入息、出息境時，便作念言：我今能學念長入息、念長出息。若緣中間入息、中間出息境時，便作念言：我今能學念短入息、念短出息。如入息出息長轉，及中間入息、中間出息短轉，即如是了知。如是名為若長、若短。若緣身中微細孔穴，入息、出息周遍隨入諸毛孔中，緣此為境，起勝解時，便作念言：我於覺了遍身入息出息，我今能學覺了遍身入息出息。若於是時，或入息、中間入息已滅，出息、中間出息未生，緣入息出息空無位、入息出息遠離位為境；或出息、中間出息已滅，入息、中間入息未生，緣出息入息空無位、出息入息遠離位為境。即於此時便作念言：於息除身行入息，我今能學息除身行入息；於息除身行出息，我今能學息除身行出息。又即於此若修、若習、若多修習為因緣故，先未串習入出息時，所有剛強苦觸隨轉，今已串習入出息故，皆得息除，有餘柔軟樂觸隨轉。便作念言：於息除身行入息，我今能學息除身行入息；於息除身行出息，我今能學息除身行出息。 When one contemplates the in-breath and out-breath as objects, one is mindful and thinks: "I can now learn to be mindful of long in-breaths and long out-breaths." When contemplating the intermediate in-breaths and out-breaths, one thinks: "I can now learn to be mindful of short in-breaths and short out-breaths." In this way, one becomes fully aware of the in-breaths and out-breaths, whether they are long or short, as well as the intermediate in-breaths and out-breaths that are short. This is known as recognizing whether breaths are long or short.
When one directs mindfulness to the fine pores throughout the body, with the in-breath and out-breath pervading every pore, upon encountering this as an object and achieving superior understanding, one thinks: "I am mindful of the entire body with each in-breath and out-breath, and I can now learn to be fully aware of the entire body with each in-breath and out-breath." If at this time, either the in-breath and intermediate in-breath have ceased and the out-breath and intermediate out-breath have not yet arisen, contemplating the absence of the in-breath and out-breath or the separation from the in-breath and out-breath as objects; or if the out-breath and intermediate out-breath have ceased and the in-breath and intermediate in-breath have not yet arisen, contemplating the absence of the out-breath and in-breath or the separation from the out-breath and in-breath as objects. Then, at this moment, one mindful thought arises: "In calming bodily formations with the in-breath, I now can learn to calm bodily formations with the in-breath; in calming bodily formations with the out-breath, I now can learn to calm bodily formations with the out-breath."
Furthermore, for this reason, whether through practice, repetition, or extensive practice, which initially were not practiced smoothly, all the harsh and painful contacts that turn with the in-breath and out-breath, now, having practiced smoothly with the in-breath and out-breath, all come to be calmed, leaving softer and pleasant contacts turning. One thus thinks: "In calming bodily formations with the in-breath, I now can learn to calm bodily formations with the in-breath; in calming bodily formations with the out-breath, I now can learn to calm bodily formations with the out-breath."
又於如是阿那波那念勤修行者，若得初靜慮，或得第二靜慮時，便作念言：於覺了喜入息出息，我今能學覺了喜入息出息。若得離喜第三靜慮時，便作念言：於覺了樂入息出息，我今能學覺了樂入息出息。第三靜慮已上，於阿那波那念無有更修加行道理，是故乃至第三靜慮，宣說息念加行所攝。 Furthermore, for practitioners diligently cultivating mindfulness of breathing (ānāpānasati), when they achieve the first dhyāna (meditative absorption), or when they attain the second dhyāna, they mindful think: "In being aware of joy with the in-breath and out-breath, I can now learn to be aware of joy during in-breathing and out-breathing." When they reach the third dhyāna, characterized by the fading of joy, they mindful think: "In being aware of happiness with the in-breath and out-breath, I can now learn to be aware of happiness during in-breathing and out-breathing."
Beyond the third dhyāna, there is no further need for additional practices or meticulous cultivation in mindfulness of breathing, as the principles of ānāpānasati are considered fully integrated. Therefore, the elaboration of mindfulness of breathing practices encompasses up to the attainment of the third dhyāna.
又即如是覺了喜者、覺了樂者，或有暫時生起忘念。或謂有我我所，或發我慢，或謂我當有，或謂我當無，或謂我當有色，或謂我當無色，或謂我當有想，或謂我當無想，或謂我當非有想非無想。生起如是愚癡想思俱行種種動慢、戲論、造作、貪愛；纔生起已，便能速疾以慧通達，不深染著，方便斷滅、除遣、變吐。由是加行，便作念言：於覺了心行入息出息，我今能學覺了心行入息出息；於息除心行入息出息，我今能學息除心行入息出息。 Furthermore, for those who are aware of joy or happiness, there can be moments where forgetfulness arises. Thoughts such as having a self, possession, conceit of self, thinking one should exist, thinking one should not exist, thinking one should have form, thinking one should be formless, thinking one should have perception, thinking one should not have perception, or thinking one should be neither with nor without perception can arise. Such foolish thoughts and speculations, along with various agitations, frivolous talk, fabrication, and craving, may briefly emerge. As soon as they arise, they can be swiftly understood with wisdom, not clung to deeply, and skillfully eradicated, dispelled, and discarded.
Through such practice, one then mindful thinks: "In being aware of the mental formations with the in-breath and out-breath, I can now learn to be aware of mental formations during in-breathing and out-breathing; in calming the mental formations with the in-breath and out-breath, I can now learn to calm mental formations during in-breathing and out-breathing."
又若得根本第一、第二、第三靜慮，彼定已得初靜慮近分未至依定，依此觀察所生起心。謂如實知、如實覺了，或有貪心、或離貪心、或有瞋心、或離瞋心、或有癡心、或離癡心、略心、散心、下心、舉心、有掉動心、無掉動心、有寂靜心、無寂靜心、有等引心、無等引心、善修習心、不善修習心、善解脫心、不善解脫心。於如是心皆如實知、如實覺了，是故念言：於覺了心入息出息，我今能學覺了心入息出息。 Furthermore, if one attains the fundamental first, second, or third dhyāna, and has reached the vicinity of the first dhyāna without fully dwelling in its stabilization, one observes the mind that arises from this state. This means truly knowing and being fully aware whether there is a mind with craving or without craving, a mind with aversion or without aversion, a mind with delusion or without delusion, a contracted mind, a distracted mind, a lowered mind, an uplifted mind, a mind with restlessness, a mind without restlessness, a mind that is tranquil, a mind that is not tranquil, a mind that is equanimous, a mind that is not equanimous, a well-cultivated mind, a poorly cultivated mind, a well-liberated mind, or a poorly liberated mind. Being truly aware and fully understanding such states of mind, one then mindful thinks: "In being aware of the mind with the in-breath and out-breath, I can now learn to be aware of the mind during in-breathing and out-breathing."
彼若有時，見為惛沈睡眠蓋覆障其心，由極於內住寂止故，爾時於外隨緣一種淨妙境界，示現、教導、讚勵、慶喜，策發其心。是故念言：於喜悅心入息出息，我今能學喜悅心入息出息。 If at times he notices that his mind is obscured by drowsiness and sleep due to an excessive inward focus on tranquility, at that moment, by engaging with a pure and wonderful object externally as a condition, it manifests, instructs, praises, encourages, and excites his mind. Therefore, he mindful thinks: "In delighting the mind with the in-breath and out-breath, I can now learn to delight the mind during in-breathing and out-breathing."
彼若有時，見為掉舉惡作蓋覆障其心，由極於外住囂舉故，爾時於內安住寂靜，制持其心。是故念言：於制持心入息出息，我今能學制持心入息出息。 If at times he notices that his mind is obscured by restlessness and agitation, this due to an excessive focus on external stimuli and activities, at that moment, he finds tranquility by focusing inwardly and calming his mind. Therefore, he mindful thinks: "In concentrating the mind with the in-breath and out-breath, I can now learn to concentrate the mind during in-breathing and out-breathing."
若時於心善修、善習、善多修習為因緣故，令現行蓋皆得遠離，於諸蓋中心得清淨。是故念言：於解脫心入息出息，我今能學解脫心入息出息。 If, due to the cause and condition of well cultivating, well practicing, and extensively engaging in practice, he manages to distance himself from all present defilements, resulting in a mind that becomes purified amidst all defilements. Therefore, he mindful thinks: "In liberating the mind with the in-breath and out-breath, I can now learn to liberate the mind during in-breathing and out-breathing."
彼於諸蓋障修道者心已解脫，餘有隨眠，復應當斷。為斷彼故，起道現前。謂於諸行無常法性，極善精懇，如理觀察。是故念言：於無常隨觀入息出息，我今能學無常隨觀入息出息。 After liberating his mind from the obstructions of the defilements for those practicing the path, there remains some residual latent tendencies that should also be severed. To sever these, the path arises before him, involving diligent and precise contemplation on the impermanent nature of all conditioned phenomena. Therefore, he mindful thinks: "In observing impermanence with the in-breath and out-breath, I can now learn to observe impermanence during in-breathing and out-breathing."
又彼先時，或依下三靜慮，或依未至依定，已於奢摩他修瑜伽行。今依無常隨觀，復於毘鉢舍那修瑜伽行。如是以奢摩他、毘鉢舍那熏修心已，於諸界中，從彼隨眠而求解脫。云何諸界？所謂三界。一者、斷界，二者、離欲界，三者、滅界。見道所斷一切行斷，名為斷界；修道所斷一切行斷，名離欲界；一切依滅，名為滅界。思惟如是三界寂靜、安隱、無患，修奢摩他、毘鉢舍那。彼由修習、多修習故，從餘修道所斷煩惱，心得解脫。是故念言：於斷隨觀、離欲隨觀、滅隨觀入息出息，我今能學斷隨觀、離欲隨觀、滅隨觀入息出息。 Previously, he may have practiced the yogic path of śamatha (tranquility meditation) relying on the lower three dhyanas or before reaching complete stabilization. Now, by observing impermanence, he further engages in the yogic practice of vipaśyanā (insight meditation). Having cultivated the mind with both śamatha and vipaśyanā, he seeks liberation from the latent tendencies within all realms. What are these realms? They are referred to as the three realms: the realm of cessation, the realm of detachment from desire, and the realm of extinction. The complete cessation of all conditioned activities as severed by the path of seeing is called the realm of cessation; the cessation of all activities as severed by the path of practice is called the realm of detachment from desire; and the complete extinction of all dependencies is called the realm of extinction. Contemplating the tranquility, seclusion, and trouble-free nature of these three realms, he practices śamatha and vipaśyanā. Through practice and extensive cultivation, his mind is liberated from the defilements that are severed by the further practice of the path. Therefore, he mindful thinks: "In observing cessation, detachment from desire, and extinction with the in-breath and out-breath, I can now learn to observe cessation, detachment from desire, and extinction with in-breathing and out-breathing."
如是彼於見、修所斷一切煩惱皆永斷故，成阿羅漢，諸漏永盡。此後更無所應作事，於所決擇已得究竟。 Thus, having extinguished all defilements severed by the path of seeing and the path of meditation, he becomes an Arhat, with all outflows (āsravas) permanently ended. Thereafter, there remains no further task to be done, and he has reached the ultimate goal in what he has aspired to achieve.
是名十六勝行。 This is called the sixteen supreme actions.
修習如是，名為五種修習阿那波那念。多尋思行補特伽羅，應於是中正勤修學，愛樂乘御。若於所緣有思遽務、有散亂者，於內各別應當親近如是觀行。 Practicing in this manner is named as the five types of practices in ānāpānasati (mindfulness of breathing). People given to excessive deliberation should diligently engage in and fondly cultivate these practices, taking delight in practicing them. If one encounters agitation, restlessness, or scattered thoughts concerning the object of meditation, one should individually and closely apply such contemplations internally.
若於此中勤修習者，尋思散動皆無所有，心於所緣速疾安住，深生愛樂。是名第五多尋思行補特伽羅淨行所緣。 For those who diligently practice in this way, all discursive thoughts and movements subside, leaving none remaining. The mind swiftly becomes stable in its object of meditation, deeply engendering affection and joy. This is called the fifth object of purification practice for people given to excessive deliberation.
如是總名淨行所緣。 Thus, this is collectively referred to as the object of purification practice.
云何名為善巧所緣？ What is called the object of purification practice?
謂此所緣略有五種。一、蘊善巧，二、界善巧，三、處善巧，四、緣起善巧，五、處非處善巧。 The object of purification practice (善巧所緣) is broadly categorized into five types. These are:
- Skilled in the aggregates (蘊善巧),
- Skilled in the realms (界善巧),
- Skilled in the bases (處善巧),
- Skilled in dependent origination (緣起善巧),
- Skilled in the application and non-application (處非處善巧).
蘊善巧者，云何蘊？云何蘊善巧？ "Skilled in the aggregates" means understanding the aggregates and being adept in this knowledge.
謂蘊有五。則色蘊、受蘊、想蘊、行蘊、識蘊。 The aggregates are five in number. These are the aggregate of form (色蘊), the aggregate of feeling (受蘊), the aggregate of perception (想蘊), the aggregate of mental formations (行蘊), and the aggregate of consciousness (識蘊).
云何色蘊？謂諸所有色，一切皆是四大種及四大種所造。此復若過去、若未來、若現在、若內、若外、若麁、若細、若劣、若勝、若遠、若近。總名色蘊。 What is the aggregate of form (色蘊)? It refers to all forms, which are entirely comprised of the four great elements and what is produced by these four great elements. This includes forms that are past, future, or present; internal or external; coarse or fine; inferior or superior; far or near. Collectively, these are called the aggregate of form.
云何受蘊？謂或順樂觸為緣諸受，或順苦觸為緣諸受，或順不苦不樂觸為緣諸受。復有六受身。則眼觸所生受，耳、鼻、舌、身、意觸所生受。總名受蘊。 What is the aggregate of feeling (受蘊)? It refers to the feelings that arise conditioned by contact that is pleasant, resulting in pleasant feelings; or by contact that is painful, resulting in painful feelings; or by contact that is neither painful nor pleasant, resulting in neutral feelings. Furthermore, there are six bases of feeling. These include the feelings that arise from contact through the eye, ear, nose, tongue, body, and mind. Collectively, these are called the aggregate of feeling.
云何想蘊？謂有相想、無相想、狹小想、廣大想、無量想、無諸所有無所有處想。復有六想身。則眼觸所生想，耳、鼻、舌、身、意觸所生想。總名想蘊。 What is the aggregate of perception (想蘊)? It refers to perceptions of form, perceptions without form, perceptions of something minor, perceptions of something vast, immeasurable perceptions, and perceptions related to the sphere of neither perception nor non-perception. Furthermore, there are six bases of perception. These include the perceptions that arise from contact through the eye, ear, nose, tongue, body, and mind. Collectively, these are called the aggregate of perception.
云何行蘊？謂六思身。則眼觸所生思，耳、鼻、舌、身、意觸所生思。復有所餘，除受及想諸心法等。總名行蘊。 What is the aggregate of mental formations (行蘊)? It refers to the mental activities associated with the six sense bases. These include the mental activities that arise from contact through the eye, ear, nose, tongue, body, and mind. Additionally, it includes other mental phenomena except for feeling (受) and perception (想). Collectively, these are called the aggregate of mental formations.
云何識蘊？謂心、意、識。復有六識身。則眼識，耳、鼻、舌、身、意識。總名識蘊。前受、想、行蘊及此識蘊，皆有過去、未來、現在、內、外等差別，如前廣說。是名為蘊。 What is the aggregate of consciousness (識蘊)? It refers to mind (心), intention (意), and consciousness (識). Furthermore, there are six types of consciousness. These include consciousness that arises in relation to the eye, ear, nose, tongue, body, and mind. Collectively, these are called the aggregate of consciousness.
Just like the previously mentioned aggregates of feeling (受), perception (想), and mental formations (行), this aggregate of consciousness also possesses distinctions such as past, future, present, internal, external, etc., as has been extensively explained before. This is what is referred to as the aggregates (蘊).
云何蘊善巧？謂善了知如所說蘊種種差別性、非一眾多性，除此法外，更無所得、無所分別，是名略說蘊善巧義。 What does it mean to be skilled in the aggregates (蘊善巧)? It means being proficient in comprehensively understanding the various distinctions and characteristics of the aggregates as explained, recognizing their diversity rather than seeing them as a singular or homogeneous entity. Apart from these phenomena, there is nothing else to grasp or differentiate. This is briefly what it means to be skilled in the meaning of the aggregates.
云何名蘊種種差別性？謂色蘊異、受蘊異，乃至識蘊異，是名種種差別性。 What is meant by the various distinctions of the aggregates? It refers to the distinctions such as the aggregate of form (色蘊) being different, the aggregate of feeling (受蘊) being different, and so on up to the aggregate of consciousness (識蘊) being different. This is called the various distinctions of the aggregates.
云何名蘊非一眾多性？謂色蘊非一眾多品類。大種所造差別故，去來今等品類差別故。是名色蘊非一眾多性。如是餘蘊，隨其所應皆當了知。 What is meant by the aggregates not being singular but diverse in nature? It implies that the aggregate of form (色蘊) is not of a single type but encompasses a multiplicity of categories. This is due to the distinctions created by the four great elements and also due to the differences among categories such as past, future, and present. This is called the aggregate of form being not singular but diverse in nature. Similarly, for the other aggregates, one should understand them according to their respective characteristics.
云何除此法外，更無所得、無所分別？謂唯蘊可得、唯事可得。非離蘊外有我可得，有常恒住無變易法是可得者。亦無少法是我所有。故除此外，更無所得、無所分別。 What does it mean that, apart from these phenomena, there is nothing else to grasp or differentiate? It means that only the aggregates are to be grasped, only phenomena are to be grasped. There is no self to be grasped that exists independently of the aggregates, nor is there any permanent, unchanging entity that can be grasped. There is also not even a single phenomenon that can be considered as "I" or "mine." Therefore, apart from these, there is nothing else to grasp or distinguish.
云何界？云何界善巧？ What are realms? And what does it mean to be skilled in realms?
謂界有十八。則眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界。是名為界。 The realms amount to eighteen in total. These include the eye realm, the form realm, and the realm of eye consciousness; the ear realm, the sound realm, and the realm of ear consciousness; the nose realm, the odor realm, and the realm of nose consciousness; the tongue realm, the taste realm, and the realm of tongue consciousness; the body realm, the tactile realm, and the realm of body consciousness; the mind realm, the dharma realm (referring to mental objects or phenomena), and the realm of mind consciousness. This is what is referred to as the realms.
若復於彼十八種法，從別別界、別別種子、別別種姓生起出現，如實了知、忍可、審察，名界善巧。如實了知十八種法，從別別界別別而轉，即於因緣而得善巧，是故說此名界善巧。 To be skilled in realms involves understanding these eighteen types of phenomena as they arise and manifest from their respective realms, seeds, and classes. Knowing them accurately, enduring them, and meticulously examining them is called being skilled in realms. Truly understanding how these eighteen types of phenomena operate distinctly within their respective realms and transform accordingly, and becoming proficient in their causal relationships, is why this proficiency is termed as being skilled in realms.
云何處？云何處善巧？ What are the bases? And what does it mean to be skilled in bases?
謂處有十二。則眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處。是名為處。 The bases are twelve in number. These are the eye base, the form base, the ear base, the sound base, the nose base, the odor base, the tongue base, the taste base, the body base, the tactile base, the mind base, and the dharma base. This is what is referred to as the bases.
處善巧者，謂眼為增上緣，色為所緣緣，等無間滅意為等無間緣，生起眼識，及相應法。耳為增上緣，聲為所緣緣，等無間滅意為等無間緣，生起耳識及相應法。如是乃至意為等無間緣，此生作意為增上緣，法為所緣緣，生起意識及相應法。如是六識身及相應法，皆由三緣而得流轉。謂增上緣、所緣緣、等無間緣。若於如是諸內外處緣得善巧，名處善巧。 Being skilled in bases means understanding how the eye, as a superior condition, and form, as the object-condition, along with the immediate condition of undistracted attention, give rise to eye consciousness and associated mental phenomena. The same pattern applies to the ear as a superior condition, sound as the object-condition, leading to the arising of ear consciousness and associated phenomena. This continues accordingly up to the mind as an immediate condition, where intention acts as a superior condition, and mental objects as the object-condition, resulting in the arising of mind consciousness and associated mental phenomena. Thus, the consciousness related to each of the six sense bases and their associated phenomena arise due to three conditions: the superior condition, the object-condition, and the immediate condition. Being skilled in understanding and navigating the internal and external bases and conditions in this way is referred to as being skilled in bases.
云何緣起？云何緣起善巧？ What is dependent origination? And what does it mean to be skilled in dependent origination?
謂無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死，乃至招集如是純大苦蘊。是名緣起。 Dependent origination refers to the process where ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form (mentality-materiality), name-and-form conditions the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions clinging, clinging conditions becoming, becoming conditions birth, and birth conditions aging and death, thus leading to the accumulation of this mass of suffering. This is called dependent origination.
若復了知唯有諸法滋潤諸法，唯有諸法等潤諸法，唯有諸行引發諸行；而彼諸行因所生故、緣所生故，本無而有，有已散滅，體是無常。是無常故，即是生法，老法，病法，死法，愁、悴、悲、嘆、憂、苦、惱法；是生法故，乃至是惱法故，則名為苦。由是苦故，不得自在，其力羸劣，由是因緣，定無有我。若於如是緣生法中，由如是等種種行相，善巧了達，或無常智、或苦智、或無我智，是名緣起善巧。 Being skilled in dependent origination means understanding that only phenomena condition other phenomena, only actions prompt other actions, and that these actions, due to their causal nature and conditional arising, come into existence from non-existence and, once arisen, dissipate, reflecting their impermanent nature. Because of this impermanence, they lead to the arising of states such as birth, aging, sickness, death, sorrow, lamentation, pain, despair, and distress – all collectively recognizing the nature of suffering. Due to this suffering, there is no ease or autonomy, and power is diminished. From these conditions and reasons, it is definitively understood that there is no self. If within the processes of conditional phenomena, one is proficient in discerning various characteristics through insights into impermanence, suffering, or non-self, this is called being skilled in dependent origination.
又處非處善巧，當知即是緣起善巧差別。此中差別者，謂由處非處善巧故，能正了知非不平等因果道理。則善不善法有果異熟。若諸善法能感可愛果異熟法，諸不善法能感非愛果異熟法。若能如是如實了知，名處非處善巧。 Furthermore, being skilled in application and non-application should be understood as a distinction within the skill in dependent origination. The distinction here refers to, because of being skilled in application and non-application, the ability to accurately understand the principle of non-equivalence in cause and effect. Thus, virtuous and non-virtuous actions yield different results. Virtuous actions can bring about results that are desirable, whereas non-virtuous actions can bring about results that are undesirable. Being able to truly understand this is called being skilled in application and non-application.
此五善巧略則為二。一、自相善巧，二、共相善巧。由蘊善巧顯自相善巧；由餘善巧顯共相善巧。
如是總名善巧所緣。
云何淨惑所緣？謂觀下地麁性、上地靜性。如欲界對初靜慮，乃至無所有處對非想非非想處。云何麁性？謂麁性有二。一、體麁性，二、數麁性。體麁性者，謂欲界望初靜慮，雖皆具五蘊，而欲界中過患深重，苦住增上，最為鄙劣，甚可厭惡，是故說彼為體麁性。
初靜慮中則不如是，極靜、極妙，是故說彼為體靜性。數麁性者，謂欲界色蘊有多品類，應知應斷，如是乃至識蘊亦爾，是故說彼為數麁性。如是上地展轉相望，若體麁性、若數麁性，隨其所應，當知亦爾。如是麁性，於諸上地展轉相望，乃至極於無所有處，一切下地苦惱增多，壽量減少；一切上地苦惱減少，壽量增多。非想非非想處唯靜、唯妙，更無上地勝過此故。以要言之，有過患義是麁性義。若彼彼地中過患增多，即由如是過患增多性故，名為麁性。若彼彼地中過患減少，即由如是過患減少性故，名為靜性。此是世間由世俗道淨惑所緣。何以故？彼觀下地多諸過患，如病、如癰，猶如毒箭，不安隱性，以為麁性；觀於上地與彼相違，以為靜性。斷除下地所有煩惱，始從欲界乃至上極無所有處。此是暫斷，非究竟斷。以於後時、更相續故。
出世間道淨惑所緣復有四種。一、苦聖諦，二、集聖諦，三、滅聖諦，四、道聖諦。
云何苦聖諦？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦、略說一切五取蘊苦、名苦聖諦。
云何集聖諦？謂若愛、若後有愛、若喜貪俱行愛、若彼彼喜樂愛等，名集聖諦。
云何滅聖諦？謂即此愛等無餘斷滅，名滅聖諦。
云何道聖諦？謂八支等聖道，名道聖諦。當知此中，依黑品白品果因建立故，建立四聖諦。謂苦諦是黑品果；集諦是黑品因；滅諦是白品果；道諦是白品因，能得、能證故。又苦諦如病，初應遍知；集諦如病因緣，次應遠離；滅諦如無病，次應觸證；道諦如良藥，復應修習及多修習。
又苦諦苦義，乃至道諦道義，是如是實，非不如實；是無顛倒，非是顛倒；故名為諦。又彼自相無有虛誑，及見彼故無倒覺轉。是故名諦。
問：何故諸諦唯名聖諦？
答：唯諸聖者於是諸諦同謂為諦，如實了知、如實觀見；一切愚夫不如實知、不如實見。是故諸諦唯名聖諦。又於愚夫，唯由法爾說名為諦，不由覺悟。於諸聖者俱由二種。
又生苦者，謂於生時發生種種身心苦受，非生自體即是其苦。為苦因緣，故名為苦。廣說乃至求不得苦，謂由所求不得因緣發生種種身心苦受，非求不得體即是苦。為苦因緣，故名為苦。
如是當知略說一切五取蘊苦。謂由生等異門，唯顯了苦苦；由此五取蘊苦，亦顯了所餘壞苦、行苦。所以者何？如五取蘊具攝三受，如是能與如前所說苦苦為器；當知此中，亦即具有前所未說壞苦、行苦。
問：何故世尊苦苦一種以自聲說，壞苦、行苦以異門說？
答：於苦苦中，若凡、若聖，一切等有苦覺慧轉。又苦苦性極可厭患。又從先來未習慧者，纔為說時則便易入。又於諸諦，令所調伏可化有情易得入故。
云何建立三種苦性？謂先所說生苦乃至求不得苦，即顯苦受及所依處為苦苦性，如是名為建立苦苦性。諸有是彼所對治法。謂少是老所治，無病是病所治，命是死所治，親愛合會是怨憎會所治，非愛別離是愛別離所治，所求稱遂是求不得所治。復有苦受及所依處所起煩惱，復有無病等順樂受處等及彼所生受所起煩惱，如是總說為壞苦性。此中樂受及所依處，由無常故，若變若異，受彼增上所生眾苦。若諸煩惱，於一切處正生起時，纏縛其心，令心變壞，即生眾苦。故名壞苦。如世尊言：入變壞心，執母邑手，乃至廣說。又如說言：住貪欲纏，領受貪欲纏緣所生身心憂苦；如是住瞋恚、惛沈睡眠、掉舉惡作、疑纏，領受彼纏緣所生身心憂苦。由此至教第一至教，諸煩惱中苦義可得，壞義可得，故說煩惱為壞苦性。如是名為建立壞苦性。若行苦性，遍行一切五取蘊中。以要言之，除苦苦性，除煩惱攝變壞苦性，除樂受攝及所依處變壞苦性，諸餘不苦不樂受俱行，若彼所生、若生彼緣、若生住器所有諸蘊，名行苦性。由彼諸蘊其性無常，生滅相應，有一切取，三受麁重之所隨逐，不安隱攝，不脫苦苦及以壞苦，不自在轉。由行苦故，說名為苦。如是名為建立行苦性。又即彼愛亦名希求，亦名欣欲，亦名喜樂。即此希求由三門轉。謂希求後有，及希求境界。若希求後有，名後有愛。希求境界復有二種。謂於已得境界，有喜著俱行愛；若於未得境界，有希求和合俱行愛。當知此中，於已得境界喜著俱行愛，名喜貪俱行愛；於未得境界希求和合俱行愛，名彼彼喜樂愛。
滅有二種。一、煩惱滅，二、所依滅。道有二種。一、有學道，二、無學道。
如是當知名出世道淨惑所緣。
如是已說四種所緣。一、遍滿所緣，二、淨行所緣，三、善巧所緣，四、淨惑所緣。
云何教授？謂四教授。一、無倒教授，二、漸次教授，三、教教授，四、證教授。
云何無倒教授？謂無顛倒宣說法義，令其受持、讀誦、修學，如實出離，正盡眾苦，作苦邊際。如是名為無倒教授。
云何漸次教授？謂稱時機宣說法義，先令受持讀誦淺近，後方令彼學深遠處。又為令入初諦現觀，先教苦諦，後集滅道。又為令得靜慮等至，先教最初靜慮等至，後教其餘靜慮等至。如是等類，應知名為漸次教授。
云何教教授？謂從尊重、若似尊重，達解瑜伽軌範、親教，或諸如來，或佛弟子所聞正教，即如其教不增不減教授於他，名教教授。
云何證教授？謂如自己獨處空閑所得、所觸、所證諸法，為欲令他得、觸、證故，方便教授，名證教授。
復有諸相圓滿教授。其事云何？謂由三種神變教授。三神變者，一、神境神變，二、記說神變，三、教誡神變。由神境神變，能現種種神通境界，令他於己生極尊重；由彼於己生尊重故，於屬耳聽瑜伽作意，極生恭敬。由記說神變，能尋求他心行差別。由教誡神變，如根、如行、如所悟入為說正法，於所修行能正教誡。故三神變能攝諸相圓滿教授。
瑜伽師地論卷第二十七