---
title: "請觀世音菩薩消伏毒害陀羅尼三昧儀 · 4 繫念數息"
description: "北宋天台宗高僧遵式大师集录的《請觀世音菩薩消伏毒害陀羅尼三昧儀》，是一部重要的观音忏法仪轨。该仪轨以《请观音经》为核心，结合密咒与天台观想法，详细规定了礼拜、供养、持咒、忏悔等修行次第，旨在通过观世音菩萨的慈悲愿力消除业障、祛除病厄与灾祸。此仪轨体现了宋代天台宗显密圆融的特色，是汉传佛教观音信仰的重要实践指南，至今仍在佛教修持中具有深远影响。"
url: "https://rushiwowen.co/en/r/cme5gnz0n0052kz04727iplb7"
---

### 第四繫念數息

> Fourth Mindfulness: Counting the Breath

百錄云。當向西方結跏趺坐。繫念數息令心不散。勿數風喘氣。為眾生故經十念頃。疏云十息為一念。凡百息為十念。禪波羅蜜云。初至繩床令坐安穩。若半加以左脚置右髀上。牽來近身。令脚指與左右髀齊。若全加即上下右脚置左髀。次左掌置右掌上。頓置左髀近身當心而安。正身端直令鼻與臍相對。平面正住閉口。脣齒纔相拄著舉舌向齶。閉眼纔令斷外光而已。息者。有聲曰風。結滯曰喘。不結曰結。不聲不結不麁不澁不滑。出入綿綿若存若亡。資神安隱曰息。守風散喘滯氣勢息定。百錄云。成十念已次念十方佛。七佛世尊色身。實相妙身猶如虛空。又當慈念一切眾生。作此念時如一上禪。久運念已安詳徐覺疏云。繫念是勸意業默念之請。下根即得心定亂止。中根即得細住。上根即得未到地定。此是喜發諸禪無漏。見十方佛念佛三昧一切諸禪。即此十念約十種行人。數息域意不同若數息調適。身心安靜四大調和。即消伏果報上毒害。若數息時開發善心。惡業俱息具世善。即人天數息。若觀息是風氣風即色。能觀心王是識。領受此息。緣想此息其餘是行。息具五陰即四念處。名聲聞息。若觀息過去無明因緣。成今果報之息三世因緣。是緣覺息。若觀息不保不著名檀。不起不善名尸。安耐此數名忍。念念相續名進。知數不亂名定。照了風喘邪正是智。成事六度息。若觀息成無相慧。名通教息。若觀息不空不俗中道佛性。前後觀之名別教息。若圓觀此息一心三諦。無次第前後。名圓教息。念佛者。經文令念七佛等也。輔行引婆沙云。諸法本來無生無滅。菩薩信樂色法二身如虛空故。於一切處得無障礙。言障礙者。謂須彌山等。是人未得天眼。念他方佛。得禪定法隨意見佛。亦應細約十種行相。疏云。十方佛即十法界。皆有佛性。七佛七覺分也。念生生者應緣四諦境起慈悲為便。文繁不引可以意思。應知繫念勿得輕心。但為歛念而已須知行人根性不同。於三七日若七七日深有所發。故疏中廣約三根及十種行人。明其相貌令旨趣在遠。行者深思。數息既爾諸門例然。一一約十種行人。明消伏意。

> The \*Bailu\* says: "Face west and sit in the full lotus position. Focus your mind and count your breaths, keeping your mind from wandering. Do not count the forceful or tight breathing. For the benefit of all sentient beings, do this for the time it takes to count ten breaths." A commentary explains, "Ten breaths count as one full breath cycle, so one hundred breaths make ten cycles." The \*Chan Paramita\* says: "First, go to your meditation seat and sit comfortably. If you are using the half-lotus, place your left foot on your right thigh, pulling it close to your body so your toes align with your right thigh. If using the full lotus, place your right foot on your left thigh first, then place your left hand on your right palm, resting them on your left thigh near your body and centered with your heart. Keep your body straight and upright so your nose aligns with your navel. Face forward steadily, close your mouth, and let your lips and teeth just barely touch. Lift your tongue to the roof of your mouth. Close your eyes just enough to block out external light. As for the breath: if it makes a sound, it's called 'wind'; if it feels stuck or tight, it's called 'panting'; if it's not stuck, it's called 'knots.' A breath that is silent, smooth, neither rough nor dry nor slippery, flowing gently in and out as if it exists and doesn't exist, nourishing your spirit and bringing calm, is the proper breath. If you hold onto the 'wind,' your mind will be scattered; if you hold onto 'panting,' your energy will stagnate; if you hold onto 'knots,' the energy will become forceful. Only when the breath is settled can you count effectively. The \*Bailu\* says: "After completing ten breath cycles, then focus on the Buddhas of the ten directions and the Seven Buddhas. Their physical forms, their true and sublime reality-body, are like space. Also, with loving-kindness, bring to mind all sentient beings. While doing this, maintain the same state as during deep meditation. After sustaining this for a long time, gently and gradually come out of the state." \*A commentary explains: The instruction to 'focus the mind' is an encouragement to mentally recite, which is silent. Those of lower capacity will find their mind settled and wandering thoughts cease. Those of middle capacity will achieve sustained concentration. Those of superior capacity will attain the state just before deep meditative absorption. This is the joyful arising of all forms of meditative concentration, the seeing of the Buddhas of the ten directions, the mindfulness of the Buddha, and all meditative absorptions. These ten breaths can be understood in relation to ten types of practitioners. The method of counting the breath varies according to their focus:\* \*- If, while counting the breath, you adjust it so your body and mind are at ease, your four elements are balanced, you dissolve the poisons of karmic retribution.\* \*- If, while counting the breath, you develop wholesome thoughts and all unwholesome actions cease, cultivating worldly goodness, this is the breath of heavenly and human beings.\* \*- If you observe the breath as wind, and wind as form, and see that the perceiving mind is consciousness which experiences this breath, while thoughts about it are mental formations, and that the breath thus contains the five aggregates, that is the contemplation of the four foundations of mindfulness, the breath of the Hearer (Shravaka).\* \*- If you observe that the breath of your present karmic result arises from past ignorance, and see the three periods of time and their causes and conditions, this is the breath of the Solitary Realizer (Pratyekabuddha).\* \*- If you observe the breath without clinging to or esteeming it, that is giving; if no unwholesome thoughts arise from it, that is morality; if you can endure this practice, that is patience; if the thought of it continues without break, that is effort; if you know the count without confusion, that is concentration; if you distinguish the correct breath from wind and panting, that is wisdom. This is the breath that accomplishes the six perfections in a conventional sense.\* \*- If you observe the breath and realize signless wisdom, this is the breath of the Common Teaching (Tongjiao).\* \*- If you observe the breath as neither empty nor conventional, but as the middle way and Buddha-nature, and this is observed in sequential stages, this is the breath of the Distinct Teaching (Biejiao).\* \*- If you roundly observe this breath as one mind with three truths, without sequence or before-and-after, this is the breath of the Perfect Teaching (Yuanjiao).\* As for 'mindfulness of the Buddha,' the text instructs to think of the Seven Buddhas, and so on. A supplementary text quotes the \*Vibhasha\*: "All phenomena are originally without birth and without cessation. Because the Bodhisattva trustingly delights in the form-body and the Dharma-body as being like space, they attain unobstructed access everywhere. 'Obstacles' refers to things like Mount Sumeru. A person who has not yet attained the divine eye can, by focusing on a Buddha in another direction, attain meditative absorption and see that Buddha according to their mind. This too can be finely detailed according to the ten types of practices. The commentary says: 'Buddhas of the ten directions' refers to the ten Dharma-realms, all of which possess Buddha-nature. The 'Seven Buddhas' represent the seven factors of awakening. Thinking of sentient beings involves responding to the truths of suffering, its origin, its cessation, and the path, and giving rise to loving-kindness and compassion. The text is too lengthy to fully quote here, but the meaning can be grasped. You should know to focus your mind and not be careless. It is simply a matter of collecting your thoughts. You must also understand that practitioners have different natures and capacities. Within a period of 21 or 49 days, deep realizations can arise. Therefore, the commentary broadly explains the characteristics according to three levels of capacity and ten types of practitioners, so that the ultimate goal is clearly seen. The practitioner should reflect deeply. Just as the counting of the breath is explained here, so should all other methods be understood in the same way, each clearly explained according to the ten types of practitioners for dissolving and subduing defilements.\*