---
title: "達摩多羅禪經 · 5 修行方便道升進分"
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/cmbhfmfc3005zjz04762qrqt8"
---

### 修行方便道升進分第五

> Chapter 5: The Path of Progressive Practice

比丘安般念， 功德住升進，能令智慧增， 我今次第說。功德住已進， 進復功德住，是故說修行， 功德住升進。修行於鼻端， 繫心令堅住，專念諦思惟， 正觀依風相。入息與出息， 繫心隨憶念；憶念若不忘， 是初功德住。彼功德住已， 復起方便求，更求功德時， 住則生升進。升進等起時， 亦生功德住，是名住已進， 進已功德住。善解安般相， 功德及諸過，息輕重冷暖， 軟麁與澁滑。阿那攝般那， 是攝持諸根，於彼所緣境， 攝之令寂止；外散心數法， 攝還義亦然，持風來入內， 是故說阿那，心轉於所緣， 止令不復轉，心於所緣起， 亦復制令滅。修行觀若增， 制之令從止；修行若止增， 起之令從觀。見增則以觸， 觸增則以見，得證與智證， 二增俱相攝。修行緣不寂， 意寂止攝來，身中清涼起， 滅除諸熱惱。掉踊不靜心， 攝之令寂止，勤方便迴轉， 其身悉充滿。長養四大種， 當知從息起；是種復增益， 行者報四大。阿那力能起， 寂止善法分；我所大惡刺， 亦能拔令出。息短而漸滅， 修行心安靜，是故佛世尊， 說名為阿那。復次般那相， 是今當略說。毛孔諸竅處， 先淨治息道，前出名般那， 始由入風起。修行出息時， 諸根隨所緣，心心法俱順， 是亦說般那。出息歸於滅， 乃入根本地；正受及命終， 斯由捨出息。修行出息滅， 得入無想定，滅盡三摩提， 第四禪亦然。般那既已滅， 次第阿那生，阿那時悕望， 說阿世婆娑。我觀彼死者， 定無有是相；彼息更生者， 觀有如是相，毒淤埿火蛇， 此相似境界。出息能攝意， 不令隨所緣；出息有攝心義猶如制象鉤， 名波世婆娑。捨除顛倒想， 成就真實想，離自在及常， 唯為空行聚。本無所從來， 去亦無所至；去來不可得， 亦不須臾住。慧智明見此， 離諸知作者；出息無作者， 見則墮顛倒。出息已過去， 彼則不可見；命斷諸息滅， 過去亦復然。安般諸功德， 出息與入息，眾物及字義， 我已略說竟。是種增故說， 未曾相離用，若為覺想亂， 當習安般念。已能應於數， 則除內貪著；於數若隨順， 是則離不順。志在無亂境， 能攝諸亂想，先數從一起， 如是乃至十。修行順此數， 便得功德住，已得功德住， 則能求升進，數門竟滅一切亂覺， 佛說增上故。數能滅一切， 覺佛但言滅；一切不死者， 以增上故也。內外出入息， 去則心影隨，決定善觀察， 順是趣涅槃。出入息所起處同在臍修行出入息， 隨到所起處，隨門竟如是知升進， 能離外貪著。極上下風際安止極風處，三摩提等起， 三昧既已起，止門竟便得功德住。 修行正住已，種種觀察風， 先觀於本處，謂風所從起。 此處為云那，為一為二耶？ 冷暖悉觀察，八種如前說。 為總觀諸大？唯在一種耶？ 觀時悉俱有，以一增上說。 修行觀風大，造色從彼生， 唯心與心法，依彼造色起； 非彼造色已，而復有種大。諸有入出息， 是風名依種，報風及長養， 是為三種風。或說入在前， 出者在於後；或說出在前， 入者在於後，皆有因緣故， 彼作如是說。如其真實義， 慧者乃決定。此報風開毛孔故名出，非出外於臍處所起， 淨治毛孔道；由此風義故， 彼說出在前。毛孔已開淨， 入者則在前；如人初生時， 阿那入故起。此是真實義息風最先出， 是故說波那；息風諸種大， 割截不生苦。當知彼非受， 謂受則不然。以彼修行者， 不患諸斷逼；是故出入息， 於身復非受。識命若斷時， 息則不迴轉；是則眾生數， 必由命根起。息則是身行， 世尊之所說；亦名根本依， 眾生所由轉。是息既已滅， 命則無所依；以能持命根， 故說眾生數。阿那般那念， 緣風為境界；雖曰正思惟， 而非真實行。一切所修觀， 彼悉緣風起；於觀有差別， 次第今當說。阿那般那念， 分別有三種：所謂從聞起， 思慧與修慧。於是安般念， 比丘聞慧生，一切時悉受， 名字為境界。境界出入息， 正念思慧生；當知彼緣名， 時或復緣義。阿那般那念， 所起修禪慧，悉已捨名觀， 唯緣諸法義。當知近境界， 無有種種異，亦非相續緣， 說是等智行。謂是安般念， 無癡智慧性；亦名為捨性， 是則佛所說。當知是慧性、 捨根共俱生。若使是捨性， 則與餘共起。欲色二有繫， 無色無身依。非彼最後禪， 身密無息故。或謂根本地， 亦復是眷屬。說言唯眷屬， 非是根本地。欲使彼捨性， 在於根本地；阿那般那念， 應當在八地。所言唯眷屬， 如是說捨根，知彼安般念， 唯在於五地。此定在五地， 依是處迴轉；欲中間未至， 及後二眷屬，最上頂四禪。 彼雖有捨根，無有於彼身， 淨治毛孔道。第四及眷屬， 彼中說二種：報生與長養， 唯無有依風。出息與入息， 是風名為依；以身極厚密， 無依說二種。佛說出入息， 四禪正受刺；亦言咽喉處， 明知有所說，是彼方便故， 亦以禪義攝。出息與入息， 彼處定無有，修行觀出息， 上際第四禪。已極風境界， 於彼正憶念：云何我是心？ 於緣究竟未？或復更於上， 少進重觀察；或即於彼住， 不作餘方便。修行如是觀， 則能除疑惑。修行極風際， 是處善觀察，觀門竟當知如是心， 則名除疑觀。於上觀察已， 依風還止住；觀察所應已， 復起餘所修。若彼觀風心， 於還善決定；是說修行者， 迴轉巧方便。如人遊聚落， 所作訖已歸；修行如是觀， 喜樂遂增長。已捨入息念， 安處出息緣；亦捨出息念， 安處入息緣。於數已究竟， 息去亦隨去。如是一切種， 亦名為迴轉。觀察所應相， 相相而迴轉；種種眾事觀， 次第轉亦然。善於迴轉者， 說此迴轉義，當知是迴轉， 修行智慧處。從彼方便起， 勝道現在前，聞慧念已度， 次第思慧生。已捨欲界行， 然後入修慧；是悉名迴轉， 世尊之所說。從彼未至地， 次第入初禪，乃至第三禪， 其轉亦如是。第四禪眷屬， 若彼有風者，是亦應迴轉， 入於根本地。從彼起巧便， 次第住起緣；入出與優波， 此六悉迴轉。捨共方便地， 共地現在前；捨共方便地， 不共現在前；捨不共方便， 不共現在前。緣相方便地， 展轉究竟地，是名上迴轉， 明智所稱說。

> Monks, the mindfulness of breathing— Its merits firm, it rises step by step, And it can make one’s wisdom grow. I now will teach it in due order. When merit is established, it advances; Advancing, it again becomes established. Therefore it is called the practice— Merit established, then it rises further. Practice mindfulness at the tip of the nose, Binding the mind so it stands firm. With focused thought and careful reflection, Observe correctly, relying on the breath’s pattern. The in-breath and the out-breath— Bind the mind and follow them with mindfulness. If mindfulness does not forget, This is the first stage where merit is established. Once that merit is established, One then seeks with skillful means again. While seeking further merit, The established state gives rise to advancement. When advancement arises evenly, It also gives rise to established merit. This is called “established, then advancing; Advancing, then merit is established.” Understand well the marks of breath— Its merits and its faults alike: Whether the breath is light or heavy, cool or warm, Soft or coarse, smooth or rough. Āna holds the in-breath; This is what gathers and controls the senses. Toward that object of focus, It draws them in and brings them to stillness. The scattered states of mind— It draws them back as well. Holding the breath as it comes within, Therefore it is called āna. The mind turns toward its object; It is stopped so it no longer turns. When the mind rises toward the object, It is restrained and made to cease. If the meditator’s observation grows, He steadies it and lets it rest. If the meditator’s stillness grows, He rouses it and turns to observation. When seeing increases, he uses contact; When contact increases, he uses seeing. When attainment and insight both increase, The two are brought together and held in balance. If the object is not yet calm, He draws it in through mental stillness. A coolness arises within the body, Dispelling all its burning distress. A restless, leaping, unquiet mind— He gathers it and brings it to stillness. With diligent skill he turns it back, And the whole body becomes filled. The four great elements are nourished— Know that they arise from the breath. And this creation, in turn, is sustained; The practitioner repays the four elements. Āna’s power can give rise To the factors of tranquility and goodness. The great thorn of self-clinging, It can also pull it out. When the breath becomes short and gradually fades, The practitioner’s mind grows calm. Therefore the World-Honored One Spoke of this as āna. Next, the mark of prāna— I will now briefly explain. At the pores and openings of the body, First the breath-path is purified. The breath that goes forth is called prāna, And it begins from the incoming wind. When the practitioner breathes out, The sense faculties follow their object. Mind and mental states move along in harmony— This too is called prāna. When the out-breath returns to cessation, One enters the fundamental ground. In deep absorption and at the moment of death, Both come from letting go of the out-breath. When the practitioner’s out-breath ceases, He enters the sphere of neither-perception-nor-non-perception. In the cessation of feeling and perception, And in the fourth dhyāna—so it is too. Once the out-breath has ceased, The in-breath then arises in sequence. At the time of the in-breath, there is longing— This is called the “worldly breath.” I observe those who have died— Surely there is no such mark in them. But when breath is born again, One sees that such a mark exists. Like poison, mud, fire, or a snake— These are similar images. The out-breath can gather the mind, Not letting it follow its objects— Like a hook that steadies an elephant, It is called the “worldly breath.” Set aside inverted views; Realize true perception. Let go of self-existence and permanence— It is only an empty moving mass. It never came from anywhere; Going, it arrives nowhere. Coming and going cannot be grasped, Nor does it stay even for an instant. With wisdom’s clear sight one sees this, Beyond any thought of a doer. The out-breath has no maker— To see one is to fall into error. The out-breath has already passed— That, one cannot see. When life is cut off and breath ceases, What has passed is likewise so. The many merits of breath-mindfulness— The out-breath and the in-breath, All their components and their meanings— I have now explained in brief. Because these elements increase, They are spoken of as never separate in function. If one is disturbed by thoughts, One should practice breath-mindfulness. When one can harmonize with counting, Inner clinging is removed. If one follows the counting well, One is freed from what is unskillful. The mind fixed on an undistracted field Can gather in all scattered thoughts. First count from one, And so on up to ten. The practitioner, following this count, Then gains established merit. Once merit is established, He is able to seek advancement. Counting destroys all scattered thoughts— The Buddha spoke of this as the supreme means. Counting can remove them all; The Buddha simply said it removes. All who do not die Do so through this supreme means. The in-breath and the out-breath— As it goes out, the mind follows along. With firm and skillful observation, Follow this and reach Nirvāṇa. Practicing with the breath, Follow it to where it arises. Understanding the advancement thus, One is freed from clinging to externals. Settle at the farthest point of the breath, Where concentration arises. Once meditative absorption has arisen, One gains established merit. When the practitioner is well established, He observes the breath in many ways. First he observes its origin— The place from which the wind arises. What is this place? Is it one or two? He observes cool and warm, The eight aspects as taught before. Does he observe the elements as a whole, Or only one of them? When he observes, they are all present; It is by way of one that they are emphasized. When the practitioner observes the wind element, Form arises from it. Only mind and mental states Arise based on that produced form. It is not that after form is produced There is then a separate great element. All in-breaths and out-breaths— This wind is called the dependent element. The karmic breath and the nurturing breath— These are the three kinds of wind. Some say the in-breath comes first, And the out-breath after. Others say the out-breath comes first, And the in-breath after. Each has its reason, And so they speak that way. As for the true meaning, The wise one understands and settles it. It arises at the navel And clears the paths of the pores. Because of this meaning of the breath, They say the out-breath comes first. Once the pores are opened and cleared, The in-breath then comes first— As when a person is first born, The in-breath arises and begins. The breath-wind emerges first, And so it is called prāna. The breath-wind, with all its elements— When cut or divided, no pain arises. Know that it is not feeling; To say it is feeling would be wrong. Because the practitioner Is not harmed by such severing or pressure, Therefore the in-and-out breath, Within the body, is not feeling either. When consciousness and life are cut off, The breath no longer turns. Thus it is that living beings Arise from the life-faculty. The breath is the bodily formation— So the World-Honored One declared. It is also called the fundamental support, That by which living beings turn and move. When this breath has ceased, Life has nothing to rely on. Because it sustains the life-faculty, It is said that living beings exist. The mindfulness of breathing Takes the wind as its object. Though it is called right thought, It is not yet the true practice. All the observations one cultivates Arise based on the wind. As for distinctions within observation, I will now explain them in order. The mindfulness of breathing Is distinguished in three ways: That which arises from hearing, From reflection, and from cultivation. In this mindfulness of breath, When a monk’s hearing-based wisdom arises, He receives it at all times— The name is his object. For object, the in-and-out breath; Right mindfulness—reflective wisdom arises. Know that it relies on the name, And at times, also on the meaning. The mindfulness of breath That gives rise to meditative wisdom Has set aside names and views— It relies on the meaning of phenomena alone. Know that the proximate object Has no differing varieties, Nor is it a continuous chain— This is called the wisdom of the beginner. It is this mindfulness of breath— Its nature is wisdom without delusion. It is also called the equitable quality— So the Buddha taught. Know that this wisdom-nature Arises together with the equanimity root. If it is a quality of equanimity, It arises together with the others. It belongs to the realms of desire and form; In the formless realms, there is no bodily basis. Not in that final absorption— For there, bodily concealment means no breath. Some say the fundamental ground, And also its companions. But it is said: only the companions, Not the fundamental ground. If one supposes that equanimity Lies in the fundamental ground, Then breath-mindfulness Would be found in eight stages. But when it is said “only the companions”— Thus the equanimity root is taught. Know that this breath-mindfulness Is found only in five stages. This absorption rests in five stages, Turning according to its base: The desire realm, the interim, the access, And the two companion stages— And the highest, the fourth dhyāna. Although equanimity exists there, There is no body in that state To purify the paths of the pores. In the fourth dhyāna and its companions, Two kinds are spoken of: Karmic birth and nurturing— Only there is no dependent wind. Out-breath and in-breath— This wind is called the dependent. Because the body is so dense and thick, Without dependence, two kinds are taught. The Buddha spoke of in-and-out breath As the thorn of the fourth dhyāna’s absorption. He also mentioned the throat— Clearly there is meaning in what was said. That is its skillful means, And it is also included in the meaning of dhyāna. Out-breath and in-breath— In that place they surely do not exist. The practitioner observes the out-breath Up to the highest point, the fourth dhyāna. Having reached the farthest wind-boundary, He reflects there mindfully: “What is this mind of mine? Has it reached the end of its object?” Or else, going slightly higher, He observes a little more deeply. Or he stays right there, Not undertaking other means. When the practitioner observes thus, He is able to remove his doubt. At the farthest limit of the wind, He observes carefully there. Know that such a mind Is called the doubt-removing observation. Having observed above, He returns and rests upon the wind. Having made his observations, He then takes up other practices. If that mind observing the wind Is firmly settled in the return, This is called the practitioner’s Skillful means of turning back. Like a person who visits a village, Finishes what he came for, and returns— The practitioner observing thus Finds joy and delight increasing. Having set aside the thought of the in-breath, He rests on the object of the out-breath. Having set aside the thought of the out-breath, He rests on the object of the in-breath. Having completed the counting, The breath goes out and he follows it. All these various kinds are also called “turning back.” He observes the marks that should be seen, And from mark to mark he turns. The many varied observations— Their sequence turns as well. For one skilled in turning, This meaning of return is taught. Know that this turning back Is the place of the practitioner’s wisdom. From that skillful means, The excellent path appears before him. Hearing-wisdom is now crossed, And reflection-wisdom arises in turn. Having left the actions of the desire realm, One then enters cultivation-wisdom. All of this is called “turning back”— So the World-Honored One declared. From that access stage, One enters the first dhyāna in order, And up through the third dhyāna— The turning is the same. If in the fourth dhyāna’s companions There were still a wind, Then that too should turn, Entering the fundamental ground. From that, skillful means arise, And conditions arise in due sequence: Entering, emerging, and the intermediate— These six all turn. Setting aside the shared means-ground, The shared ground appears. Setting aside the shared means-ground, The unshared appears. Setting aside the unshared means, The unshared appears before him. From object-marks and means-ground, Advancing through the ultimate ground— This is called the supreme turning back, Praised by the wise.

聖人、凡夫共有法，名為共地。從緣至緣，名為轉諸相。諸方便、諸地次第轉，亦如是也。

> <note>Enlightenment and ordinary life share a common ground, known as the "shared foundation." Moving from one condition to another is called "transforming through various states." The gradual progression through practices and stages follows this same principle.</note>

如我智方便， 已說迴轉義；無垢清淨念， 今當次第說。如令彼修行， 須臾抑止蓋，是則為清淨， 不淨非所應。若已成就數， 能捨內貪著，此義應當知， 慧者觀清淨。隨順已成就， 能捨外貪著，如是正思惟， 智者念清淨。比丘心已住， 不為亂所亂，如是不動念， 修行智清淨。若已於風際， 觀察離疑惑，不復更求息， 是則為清淨。念地悉已竟， 所依諸過惡，不為則清淨， 是說須臾頃。阿那般那念， 方便道所攝；功德住升進， 是義我已說。

> Having taught the turning-back meaning Through my wisdom and skillful means, Now I will explain in order The pure and undefiled mindfulness. So that practitioners may train, And briefly suppress the hindrances— This is what is called purity; Impurity is not the proper path. When one has perfected counting, Able to abandon inner attachment, This meaning should be understood: The wise observe purity. Following what is accomplished, Able to abandon outer attachment, Thus rightly contemplating, The wise one minds purity. The monk’s mind is established, Not disturbed by distractions— Thus with unwavering thought, He cultivates purity of wisdom. If, at the breath’s end, One observes without doubt, No longer seeking the breath— This is purity. The mindfulness of earth is complete; The faults it relies upon— Not acting on them is purity: This is called the brief moment. The mindfulness of breath, Included in the path of means; The progress of virtuous abiding— This I have already taught.

方便升進第五竟。

> Here ends the fifth chapter, "The Skillful Means of Advancement."