---
title: "達摩多羅禪經 · 1 修行方便道安那般那念退分"
description: "達摩多羅禪經由東晉時期高僧佛陀跋陀羅翻譯，是早期禪修的重要經典之一。該經系統闡述了禪修方法與次第，強調通過止觀雙運達到心性覺悟，內容涵蓋數息觀、不淨觀等修行法門，為修行者提供清晰指導。佛陀跋陀羅作為西域來華譯經僧，對漢傳佛教禪法發展影響深遠。此經不僅是研究佛教禪學思想的重要文獻，更在中國禪宗形成過程中扮演關鍵角色，被視為連接印度禪法與中國禪宗的重要橋梁，具有極高的宗教與學術價值。"
url: "https://rushiwowen.co/en/r/cmbhfmfc3005vjz04bh5w3jsb"
---

### 修行方便道安那般那念退分第一

> Chapter 1: The Preliminary Practice of Breathing Meditation

前禮牟尼尊， 熾然煩惱滅，流轉退住者， 度以升進道。修行微妙法， 能離退住過；亦滅一切惡， 成就諸功德。

> With reverence I bow to the Sage, Whose blazing fire of affliction is quenched. For those who wander, waver, or stall, He guides them on the path of progress. Practicing this subtle and profound Dharma Can overcome the faults of stagnation and decline; It also eradicates all that is unwholesome, And brings to perfection every virtuous quality.

佛世尊善知法相，得如實智慧，滅煩惱盛火，出熾然之宅，乘諸波羅蜜船，度無量苦海。以本願大悲力，故不捨眾生，為諸修行，說未曾有法，度諸未度，令得安隱，謂二甘露門。各有二道：一、方便道，二曰、勝道。清淨具足，甚深微妙，能令一切諸修行者出三退法，遠離住縛，增益升進，成就決定，盡生死苦，究竟解脫，兼除眾生久遠癡冥。

> The World-Honored Buddha perfectly understands the nature of all phenomena. Possessing true wisdom, He extinguishes the blazing fires of affliction and leaves the burning house of delusion. Riding the ship of the Paramitas, He crosses the boundless ocean of suffering. Moved by the great compassion of His original vows, He never abandons sentient beings. For all who practice, He proclaims the Dharma never heard before, guiding the unliberated to safety and peace. This is called the Two Gates of Sweet Dew, each with two paths: the first is the Expedient Path, the second is the Superior Path. Complete and pure, profound and subtle, these teachings enable all practitioners to transcend the three forms of regression, break free from the bonds of stagnation, and advance ever upward. They fulfill determined effort, put an end to the suffering of birth and death, and attain ultimate liberation, while also dispelling the deep darkness of ignorance that has plagued sentient beings for ages.

佛滅度後，尊者大迦葉、尊者阿難、尊者末田地、尊者舍那婆斯、尊者優波崛、尊者婆須蜜、尊者僧伽羅叉、尊者達摩多羅，乃至尊者不若蜜多羅，諸持法者，以此慧燈，次第傳授，我今如其所聞而說是義。

> After the Buddha's passing into final liberation, the Venerable Mahākāśyapa, the Venerable Ānanda, the Venerable Madhyāntika, the Venerable Śāṇavāsa, the Venerable Upagupta, the Venerable Vasumitra, the Venerable Saṃgharakṣa, the Venerable Dharmatrāta, and up to the Venerable Puṇyamitra—all these upholders of the Dharma—passed on this lamp of wisdom from one to another in succession. Now, I share this teaching exactly as I have heard it from them.

我今如所聞， 演說修行地，方便勝究竟， 如其修所生。修行於善法， 先當知四種：退減住升進， 決定諸功德。修行退減時， 令住法不生，亦不能升進， 是今當略說。先當起等意， 習行慈心觀，須臾止瞋恚， 令暫息不行。煩惱暫止息， 次當淨尸羅，尸羅既清淨， 三昧於中起。三昧已修起， 觀察應不應？善知應不應， 修向所應作。既向所應作， 專念繫心處，已能樂彼處， 正觀依風相。正觀依風時， 其心猶馳亂，安般者二種：一見，二觸鈍根不見止心在入息，如繫調御馬。 心既止入息，思惟正憶念， 冷暖與輕重，柔軟麁澁滑。 修行諦覺知，隨順善調適。 於觸復不了，是說修行退。 數一以為二，數二以為一， 至九猶錯亂，是說修行退。 若於修行退，更數從初起； 十數滿足者，遠離諸過行。 不修與過修，或有異修起， 有此諸過生，是說修行退。 修行若俱數，心據生惑亂， 惑亂若增長，是說修行退。 氣息不通流，衝擊於鼻面， 頭頂悉苦痛，內或絞風起； 息亂失其道，而彼不知治， 身體極燒熱，其心生憒亂。 四種既錯亂，依風極違諍。 修行欲令息，而不善方便， 不知對治法，是必疾退減。 修行緣入息，而反緣出息； 修行緣出息，而反緣入息。 於二心俱淨，是應修行果。 寂止定意生，而復更求數， 有此諸過謬，是皆修行退。 急喘而安般，則令念錯亂； 由是錯亂念，修行心發狂。 其心發狂故，不知應不應， 於二無分別，是說修行退。 修行數已成，息去亦隨去； 去已處處住，於彼善觀察。 既觀令息還，還已起清淨。 不善知六種，是說修行退。 長短悉分別，遍身盡覺知， 身行漸休息，一切應決了。 於此不善知，身念處四勝竟是令修行退。 知喜亦知樂，勤方便意行； 當復制心行，受念處四勝竟令不至掉亂。 次分別知心，修行正觀察； 又生欣悅心，還復攝令定。 非是不定心，心念處四勝竟定已心解脫。 善修解脫者，不令心退沒； 若入退減分，則無有解脫。 觀察無常斷，離欲與滅盡， 出息入息滅，此四相似法念處是名修行勝。 如是十六行，自在心迴轉。 覺觸之所獲，見得亦復然。 若於見與觸，不善識分際； 是過應當知，無智令修退。 修行上增進，不應緣於下； 緣下亦如是，不應上增進。 若見二增進，心住而等觀， 任之則自成，還到修行處。

> I now share what I have heard, Explaining the stages of practice, The skillful means and the ultimate goal, As realized through diligent cultivation. In practicing wholesome qualities, First understand four states: Decline, stagnation, progress, And the virtues that are firmly established. When practice declines, The mind loses its footing, Unable to move forward— This I will now briefly explain. First, cultivate a balanced mind, Practice loving-kindness contemplation. Even briefly stop anger— Let it rest, not arise. When afflictions temporarily ease, Next purify your moral conduct. Once conduct is pure, Meditative concentration arises from within. When concentration is established, Observe: what is appropriate, what is not? Clearly discerning this, Practice what should be done. Having turned toward what should be done, Focus the mind on its anchor point. When you can rest there happily, Observe correctly through the breath. But as you observe the breath, The mind still wanders and stirs. Settle the mind on the inhalation— Like taming a spirited horse. Once the mind rests on the in-breath, Reflect with clear awareness: Cool and warm, light and heavy, Soft, rough, smooth, and slick. The practitioner perceives these clearly, Adjusting skillfully with ease. If the touch is not understood, This is called decline in practice. Counting one as two, Counting two as one, Confused even by nine— This is called decline in practice. If practice declines, Begin counting again from the start. When ten counts are completed, One moves beyond all faults. Not practicing, over-practicing, Or practicing in distorted ways— When these faults arise, This is called decline in practice. If one counts breath while also counting thoughts, The mind becomes entangled in confusion. When confusion grows, This is called decline in practice. Breath not flowing smoothly, Striking the nose and face, Pain piercing the head, Wind churning within— The breath loses its path, And one knows not how to heal it. The body burns with heat, The mind grows disordered. When all four elements are disturbed, The breath becomes intensely conflicted. Wanting to calm the breath Without proper means, Not knowing the remedy, One will swiftly decline. Practicing with the in-breath But turning instead to the out-breath; Practicing with the out-breath But turning instead to the in-breath— When both are held with equal clarity, That is the fruit of practice. When tranquil concentration arises, Yet one still seeks counting— These mistakes and errors Are all forms of decline. Breathing too rapidly Confuses the awareness. From this confused awareness, The practitioner's mind grows wild. When the mind grows wild, One no longer knows what is fitting. No distinction between the two— This is called decline in practice. When counting is complete, The breath departs and follows its course. Wherever it settles, Observe it carefully there. Having observed, let the breath return. When it returns, clarity arises. Not understanding the six phases— This is called decline in practice. Distinguish long and short, Feel the breath throughout the body. As bodily activity gradually calms, Understand all of it completely. Not understanding this Causes decline in practice. Know joy and know happiness, Apply effort with attentive mind; Then calm the activity of mind, Preventing it from becoming restless. Next, discern the mind itself, Observing it with proper attention. When delight arises, Draw it back and steady it. The mind is not unsettled— Once settled, it becomes free. One who skillfully cultivates freedom Does not let the mind sink. If one falls into decline, There is no liberation. Observe impermanence and cessation, Detachment and extinction— The in-breath and out-breath cease. This is the supreme attainment of practice. These sixteen modes of practice Turn the mind with mastery. What is gained through direct touch, And what is seen—both are real. If one does not clearly understand The boundaries of seeing and touching, Know this is a fault: Lack of wisdom causes decline. When practice advances upward, Do not grasp what is lower. Likewise, when dwelling in the lower, Do not reach for what is higher. But if both advance together, Let the mind rest in balanced observation. Allow it to unfold naturally— It will return to the place of practice.

方便道安般念退分第一竟。