佛說大安般守意經卷上
Sutra of the Great Anapanasati on Guarding the Mind, Fascicle One
康僧會序
Preface by Kang Senghui
夫安般者，諸佛之大乘，以濟眾生之漂流也。其事有六，以治六情。情有內外：眼、耳、鼻、舌、身、心，謂之內矣；色、聲、香、味、細滑、邪念，謂之外也。經曰諸海十二事，謂內外六情之受邪行，猶海受流；餓夫夢飯，蓋無滿足也。心之溢盪，無微不浹；怳惚髣髴，出入無間；視之無形，聽之無聲；逆之無前，尋之無後；深微細妙，形無絲髮。梵釋仙聖所不能照明，默種于此化生乎。彼非凡所覩，謂之陰也，猶以晦曀種夫深芬，闓手覆種，孳有萬億，旁人不覩其形，種家不知其數也。一朽乎下，萬生乎上，彈指之間，心九百六十轉；一日一夕，十三億意。意有一身，心不自知，猶彼種夫也。是以行寂，繫意著息，數一至十；十數不誤，意定在之；小定三日，大定七日，寂無他念，怕然若死，謂之一禪。
禪，棄也，棄十三億穢念之意。已獲數定，轉念著隨，蠲除其八。正有二意，意定在隨，由在數矣！垢濁消滅，心稍清淨，謂之二禪也。
又除其一，注意鼻頭，謂之止也。得止之行，三毒、四走、五陰、六冥，諸穢滅矣，煚然心明踰明月珠。婬邪污心，猶鏡處泥穢垢污焉；偃以照天，覆以臨土；聰叡聖達，萬土臨照。雖有天地之大，靡一夫而能覩，所以然者，由其垢濁。眾垢污心，有踰彼鏡矣！若得良師剗刮瑩磨，薄塵微曀，蕩使無餘；舉之以照，毛髮面理，無微不察；垢退明存使其然矣！情溢意散念，萬不識一矣。猶若於市，馳心放聽，廣採眾音；退宴在思，不識一夫之言。心逸意散，濁翳其聰也。若自閑處，心思寂寞，志無邪欲，側耳靖聽，萬句不失，片言斯著，心靖意清之所由也。行寂止意，懸之鼻頭，謂之三禪也。
They also set aside one other thing and focus attention on the tip of the nose—this is called Shamatha (Calm Abiding). In the practice of Calm Abiding, the three poisons, the four torrents, the five aggregates, and the six obscurations—all defilements—are extinguished. The mind becomes bright and clear, outshining even the bright moon pearl. Lust and wrong desire defile the mind just as a mirror lying in mud is soiled and stained. Yet set upright it reflects the heavens; turned downward it mirrors the earth. The wise, the sage, the saintly and far-seeing—for them, ten thousand lands are illumined and reflected. But though heaven and earth are vast, not a single person can be seen in that mirror—and the reason is its grime and turbidity. The many defilements that stain the mind surpass even that mirror's filth! If one finds a good teacher to scrape and polish it, wipe it bright and rub it clean, then the faintest dust and dimmest haze are swept away with nothing left behind. Raise it up to reflect, and the finest hairs and facial lines—nothing so small goes unperceived. The defilement recedes and clarity remains, and this is what makes it so. When feelings overflow and thoughts scatter, one recognizes not one thing in ten thousand. It is like being in the marketplace, where the mind races and the ear wanders, gathering in every sound—yet retire to quiet reflection, and one cannot recall a single person's words. The mind drifts and thoughts scatter; turbidity clouds one's hearing. But if one stays in a secluded place, with a mind dwelling in stillness, with no wrong desires in one's intent, and listens attentively with a bent ear, then ten thousand phrases are not missed, and even a single word becomes clear—this is what comes from a still mind and a clear intent. To practice calming the mind and suspending it at the tip of the nose—this is called the Third Dhyana.
還觀其身，自頭至足，反覆微察；內體污露，森楚毛竪，猶覩膿涕。於斯具照天地人物，其盛若衰，無存不亡。信佛三寶，眾冥皆明，謂之四禪也。
攝心還念，諸陰皆滅，謂之還也；穢欲寂盡，其心無想，謂之淨也。得安般行者，厥心即明，舉明所觀，無幽不覩。往無數劫，方來之事，人物所更，現在諸剎，其中所有；世尊法化、弟子誦習，無遐不見，無聲不聞；怳惚髣髴，存亡自由；大彌八極，細貫毛釐。制天地，住壽命；猛神德，壞天兵；動三千，移諸剎。八不思議，非梵所測；神德無限，六行之由也。
世尊初欲說斯經時，大于震動，人天易色，三日安般，無能質者。於是世尊化為兩身，一曰何等、一尊主，演于斯義出矣。大士、上人、六雙、十二輩，靡不執行。
有菩薩名安清，字世高，安息王嫡后之子。讓國與叔，馳避本土；翔而後集，遂處京師。其為人也，博學多識，貫綜神摸、七正、盈縮、風氣、吉凶、山崩、地動、鍼䘑諸術。覩色知病，鳥獸鳴啼，無音不照。懷二儀之弘仁，愍黎庶之頑闇。先挑其耳，却啟其目，欲之視明聽聰也。徐乃陳演正真之六度，譯安般之祕奧。學者塵興，靡不去穢濁之操，就清白之德者也。
余生末蹤，始能負薪，考妣殂落，三師凋喪；仰瞻雲日，悲無質受；眷言顧之，潛然出涕。宿祚未沒，會見南陽韓林、頴川皮業、會稽陳慧。此三賢者，信道篤密，執德弘正；烝烝進進，志道不倦。余從之請問，規同矩合，義無乖異。陳慧注義，余助斟酌，非師所傳，不敢自由也。言多鄙拙，不究佛意，明哲眾賢，願共臨察；義有肬腨，加聖刪定，共顯神融矣。