我贊成據經律而論,據我所知,經裏面應該是沒有將安那般那念明確分為「十六勝行」或者「十六步驟」.律裏面有沒有我確實不清楚.
不過,我可以在經裏面找到支持我的主張的證據:安般的第一和第二段落，末學認為其實是一個步驟。
【雜阿含經】第807經:
入息時念入息如實知。出息時念出息如實知。若長若短。
長呼吸,短呼吸其實指呼吸的特質,就好像是說粗細,平滑等等.是要我們註意呼吸時正在發生的現象,也就是在其他經文裏佛所教導的:觀照身體上正在升起,滅去的現象.
談談“坦尼沙羅”比丘的「呼吸禪定」
"In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself.leeyc2 寫:可以引一下經文嗎?freshman 寫:我【雜阿含經】第807經:
入息時念入息如實知。出息時念出息如實知。若長若短。
長呼吸,短呼吸其實指呼吸的特質,就好像是說粗細,平滑等等.是要我們註意呼吸時正在發生的現象,也就是在其他經文裏佛所教導的:觀照身體上正在升起,滅去的現象.
DN 22
PTS: D ii 290
Maha-satipatthana Sutta: The Great Frames of Reference
translated from the Pali by
Thanissaro Bhikkhu
於是他持續地就身體內部觀察身體，持續地就身體外部觀察身體，同時持續地就身體內部、外部觀察身體。因此，他持續地觀察身體當中不斷生起的現象，他持續地觀察身體當中不斷滅去的現象，他同時持續地觀察身體當中不斷生起、滅去的現象。
《大念住經》Mahasatipatthana Sutta
南傳巴利文三藏《長部.大品.22經》
解悟註：是持續地觀察身體當中不斷生起、滅去的現象。而不是生滅。
1.此處 origination 意思就是[生起]?freshman 寫:"In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself.leeyc2 寫:可以引一下經文嗎?freshman 寫:我【雜阿含經】第807經:
入息時念入息如實知。出息時念出息如實知。若長若短。
長呼吸,短呼吸其實指呼吸的特質,就好像是說粗細,平滑等等.是要我們註意呼吸時正在發生的現象,也就是在其他經文裏佛所教導的:觀照身體上正在升起,滅去的現象.
DN 22
PTS: D ii 290
Maha-satipatthana Sutta: The Great Frames of Reference
translated from the Pali by
Thanissaro Bhikkhu
於是他持續地就身體內部觀察身體，持續地就身體外部觀察身體，同時持續地就身體內部、外部觀察身體。因此，他持續地觀察身體當中不斷生起的現象，他持續地觀察身體當中不斷滅去的現象，他同時持續地觀察身體當中不斷生起、滅去的現象。
《大念住經》Mahasatipatthana Sutta
南傳巴利文三藏《長部.大品.22經》
解悟註：是持續地觀察身體當中不斷生起、滅去的現象。而不是生滅。
(原來希望你提出的是雜阿含或相應部的經典)
2.你可知你所引的雜阿含807經中各步驟都是[知],SN54.11也都是know,而不同於其他安般相應諸經的..
ps.希望你別太早自成一家,否則可能會提早失去修正自己的機會
