釋禪波羅蜜次第法門 5.23

5.23

一、明能數之心者，以細念之心攝心對息，從一至十，令心不散，故名數息。若數不滿十，名數減；若至十一，名數增。然增減之數，並非得定之道。若從一至十，恒具十，無有間一之失，故名數法成就。若於中間心竊異緣，數法則亂，是故心覺散亂義強。若以一為數者，一則無間。若有異緣，便不時覺。是以但緣一息，不能除亂。若過十者，更一法起，一心緣二，即有亂生，故名為增。夫數息者，但細心約息記數而已，不得多取數相。若息多，則氣滿腹脹體急，坐欲不安。

First, regarding the explanation of the mind capable of counting: with a subtly attentive mind, one collects the mind focused on the breath, from one to ten, keeping the mind from scattering; hence it is called "counting the breath." If the count does not reach ten, it is called a deficient count; if it reaches eleven, it is called an excessive count. However, counts that are excessive or deficient are not the way to attain absorption. If from one to ten it is constantly complete to ten without the error of skipping one, it is called the fulfillment of the method of counting. If during the process the mind secretly turns to a different condition, the method of counting is disrupted, and thus the mind's awareness of distraction is strengthened. If one uses one as the count, one has no interval; if there is a different condition, one does not become aware of it immediately. Therefore, merely focusing on one breath cannot remove distraction. If one exceeds ten, an additional dharma arises: with one mind conditioning two [objects], distraction arises, and so it is called "excessive." Now, in counting the breath, one merely uses a subtle mind to record the number according to the breath; one must not excessively fixate on the mark of numbers. If the breath is excessive, the vapor will fill the abdomen with distension, the body will become tense, and sitting will become uneasy.