---
title: "禪宗永嘉集 · 3 淨修三業"
description: "禪宗永嘉集是唐代高僧玄覺所著的重要佛教典籍，成書於8世紀初。玄覺為永嘉大師，是禪宗六祖惠能的弟子，該書系統闡述了禪宗頓悟思想與修行次第。內容分為十門，涵蓋修禪綱要、止觀法門、見解抉擇等，融合天台宗與禪宗教義，強調頓悟漸修的實踐路徑。此書在中國佛教史上具有重要地位，被視為禪宗修學的權威指南，對後世禪宗發展影響深遠，是研究唐代禪宗思想與實踐的關鍵文獻。"
url: "https://rushiwowen.co/en/r/cm9qr8j0b04emgy0vukehpqbm"
---

### 淨修三業第三

> Purifying the Three Karmas: Chapter 3

貪瞋邪見意業。妄言綺語兩舌惡口口業。殺盜婬身業。夫欲志求大道者。必先淨修三業。然後於四威儀中。漸次入道。乃至六根所對。隨緣了達。境智雙寂。冥乎妙旨。云何淨修身業。深自思惟。行住坐臥。四威儀中。檢攝三愆。無令漏失。慈悲撫育。不傷物命。水陸空行。一切含識。命無大小。等心愛護。蠢動蜎飛。無令毀損。危難之流。殷勤拔濟。方便救度。皆令解脫。於他財物。不與不取。乃至鬼神。隨有主物。一鍼一草。終無故犯。貧窮乞匃。隨己所有。敬心施與。令彼安隱。不求恩報。作是思惟。過去諸佛。經無量劫行檀。布施象馬七珍。頭目髓腦。乃至身命。捨而無悋。我今亦爾。隨有施與。歡喜供養。心無悋惜。於諸女色。心無染著。凡夫顛倒。為慾所醉。躭荒迷亂。不知其過。如捉花莖。不悟毒蛇。智人觀之。毒蛇之口。熊豹之手。猛火熱鐵。不以為喻。銅柱鐵床。焦背爛腸。血肉糜潰。痛徹心髓。作如是觀。唯苦無樂。革囊盛糞。膿血之聚。外假香塗。內唯臭穢。不淨流溢。蟲蛆住處。鮑肆廁孔。亦所不及。智者觀之。但見髮毛爪齒。薄皮厚皮。肉血汗淚。涕唾膿脂。筋脈腦膜。黃痰白痰。肝膽骨髓肺脾腎胃。心膏膀胱。大腸小腸。生藏熟藏。屎尿臭處。如是等物。一一非人。識風鼓擊。妄生言語。詐為親友。其實怨妬。敗德障道。為過至重。應當遠離。如避怨賊。是故智者觀之。如毒蛇想。寧近毒蛇。不親女色。何以故。毒蛇殺人。一死一生。女色繫縛。百千萬劫。種種楚毒。苦痛無窮。諦察深思。難可附近。是以智者。切檢三衍。改往修來。背惡從善。不殺不盜。放生布施。不行婬穢。常修梵行。日夜精勤。行道禮拜。歸憑三寶。志求解脫。於身命財。修三堅法。知身虛幻。無有自性。色即是空。誰是我者。一切諸法。但有假名。無一定實。是我身者。四大五陰。一一非我。和合亦無。內外推求。如水聚沫。浮泡陽焰。芭蕉幻化。鏡像水月。畢竟無人。無明不了。妄執為我。於非實中。橫生貪著。殺生偷盜。婬穢荒迷。竟夜終朝。矻矻造業。雖非真實。善惡報應。如影隨形。作是觀時。不以惡求。而養身命。應自觀身。如毒蛇想。為治病故。受於四事。身著衣服。如裹癰瘡。口飡滋味。如病服藥。節身儉口。不生奢泰。聞說少欲。深樂修行。故經云。少欲頭陀。善知止足。是人能入賢聖之道。何以故。惡道眾生。經無量劫。闕衣乏食。叫喚號毒。饑寒切楚。皮骨相連。我今暫闕。未足為苦。是故智者。貴法賤身。勤求至道。不顧形命。是名淨修身業。云何淨修口業。深自思惟口之四過。生死根本。增長眾惡。傾覆萬行。遞相是非。是故智者。欲拔其源。斷除虛妄。修四實語。正直柔軟和合如實。此之四語。智者所行。何以故。正直語者。能除綺語。柔軟語者。能除惡口。和合語者。能除兩舌。如實語者。能除妄語。正直語者有二。一稱法說。令諸聞者。信解明了。二稱理說。令諸聞者。除疑遣惑。柔軟語者亦二。一者安慰語。令諸聞者。歡喜親近。二者宮商清雅。令諸聞者。愛樂受習。和合語者亦二。一事和合者。見鬪諍人。諫勸令捨。不自稱譽。卑遜敬物。二理和合者。見退菩提心人。殷勤勸進。善能分別。菩提煩惱。平等一相。如實語者亦二。一事實者。有則言有。無則言無。是則言是。非則言非。二理實者。一切眾生。皆有佛性。如來涅槃。常住不變。是以智者。行四實語。觀彼眾主。曠劫已來。為彼四過之所顛倒。沈淪生死。難可出離。我今欲拔其源。觀彼口業。脣舌牙齒。咽喉臍響。識風鼓擊。音出其中。由心因緣。虛實兩別。實則利益。虛則損減。實是起善之根。虛是生惡之本。善惡根本。由口言詮。詮善之言。名為四正。詮惡之語。名為四邪。邪則就苦。正則歸樂。善是助道之緣。惡是敗道之本。是故智者要心扶正。實語自立。誦經念佛。觀語實相。言無所存。語默平等。是名淨修口業。云何淨修意業。深自思惟。善惡之源。皆從心起。邪念因緣。能生萬惡。正觀因緣。能生萬善。故經云。三界無別法。惟是一心作。當知心是萬法之根本也。云何邪念。無明不了。妄執為我。我見堅固。貪瞋邪見。橫計所有。生諸染著。故經云。因有我故。便有我所。因我所故。起於斷常。六十二見。見思相續。九十八使。三界生死。輪迴不息。當知邪念。眾惡之本。是故智者制而不隨。云何正觀。彼我無差。色心不二。菩提煩惱。本性非殊。生死涅槃。平等一照。故經云。離我我所。觀於平等。我及涅槃。此二皆空。當知諸法。但有名字。故經云。乃至涅槃。亦但有名字。又云。文字性離。名字亦空。何以故。法不自名。假名詮法。法既非法。名亦非名。名不當法。法不當名。名法無當。一切空寂。故經云。法無名字。言語斷故。是以妙相絕名。真名非字。何以故。無為寂滅。至極微妙。絕相離名。心言路絕。當知正觀還源之要也。是故智者正觀因緣。萬感斯遣。境智雙忘。心源淨矣。是名淨修意業。此應四儀。六根所對。隨緣了達。入道次第云爾。

> \# The Three Karmic Actions: A Guide to Purifying Body, Speech, and Mind Ignorance, craving, and wrongful views are offenses of the mind. False speech, frivolous talk, divisive speech, and harsh words are offenses of speech. Killing, stealing, and sexual misconduct are offenses of the body. Those who aspire to seek the Great Way must first purify these three karmic actions. Only then, within the four postures of walking, standing, sitting, and lying down, can they gradually enter the path. In this way, whatever the six sense faculties encounter, they can respond to conditions with complete understanding — where both objects and awareness are stilled, and one silently merges with the profound truth. ## How to Purify the Karmic Action of the Body Reflect deeply. Within the four postures — walking, standing, sitting, lying down — examine and restrain the three faults, never letting them slip away. \*\*On Compassion and Not Harming:\*\* Nurture all beings with loving-kindness, without injuring any living creature. Whether they dwell in water, on land, or in the air — all beings with consciousness — regardless of size, protect them with an equal heart. Even the tiniest wriggling insect or flying midge — do not harm or destroy it. For those trapped in danger, rescue them with tireless effort. Skillfully deliver them and lead them to liberation by whatever means available. \*\*On Not Taking What Is Not Given:\*\* Regarding the property of others — do not take what is not offered. Even with objects belonging to spirits or deities, down to a single needle or a blade of grass — never take them wrongly. \*\*On Giving:\*\* To the poor and destitute, give whatever you have with a respectful heart, bringing them peace and security — without ever seeking gratitude or reward in return. Reflect in this way: The Buddhas of the past, through countless eons, practiced generosity — giving away elephants, horses, the seven precious treasures, their eyes, heads, marrow, and brains, even their very bodies and lives — relinquishing all without a trace of regret. Now I too shall do the same: whatever I have, I give with joyful offering and a heart free from clinging. \*\*On Avoiding Sexual Misconduct:\*\* Toward the allure of women, keep the mind free from attachment and defilement. Ordinary beings are inverted. They are drunk with desire, indulging in confusion and losing all sense of direction. They do not recognize the danger — like grasping a flower stem without realizing it conceals a venomous snake. A wise person sees it clearly: the jaws of a snake, the paws of a bear or leopard, raging fire, scorching iron — none of these fully describe the danger. Copper pillars, iron beds — searing the back, rotting the intestines, flesh and blood dissolving in ruin, pain piercing to the very marrow of the heart. Seeing it this way, one realizes there is only suffering, no pleasure. The body is a leather bag stuffed with filth, a collection of pus and blood. Outwardly disguised with perfume, inwardly only foul and rotten. Impurities seep from every opening — it is a dwelling place for maggots. Even a fish stall or a latrine pit cannot compare to its offensiveness. The wise observer sees only hair, fur, nails, teeth, thin skin, thick skin, flesh, blood, sweat, tears, mucus, saliva, pus, fat, sinews, veins, brain, membranes, yellow phlegm, white phlegm — liver, gallbladder, bones, marrow, lungs, spleen, kidneys, stomach, heart, fatty tissue, bladder, large intestine, small intestine, undigested food, digested waste — urine and excrement, the foul places. Each and every one of these is not the self. Consciousness is blown about like wind, generating deluded speech. The body falsely poses as a friend or relative, but in truth it breeds resentment and envy. It ruins virtue and obstructs the path — the offense is extremely grave. One should distance oneself from it as from a robber or enemy. Therefore, the wise view it as they would a venomous snake. Better to approach a poisonous snake than to grow intimate with the allure of women. Why? A snake kills once — one death, one life. But attachment to women binds one for hundreds, thousands, millions of eons, bringing countless torments — suffering without end. Examining this carefully and reflecting deeply, one understands it is difficult to even approach such danger. Thus, the wise strictly examine these three derangements. They reform past conduct and cultivate future virtue. They turn away from evil and follow goodness. They do not kill, do not steal — they release living beings and practice generosity. They do not engage in sexual impurity — constantly cultivating pure conduct. Day and night, with diligence, they walk the path, bowing in reverence, taking refuge in the Three Jewels, and resolving to seek liberation. Regarding body, life, and wealth, they cultivate the three indestructible treasures. \*\*On Contemplating Emptiness:\*\* Know that the body is illusory — it has no independent nature. Form is emptiness — who then is "I"? All dharmas exist only as conventional names. There is nothing truly real. This body of mine — the four great elements and five aggregates — none of these is the self. Even their combination has no real existence. Whether investigated internally or externally — it is like a cluster of foam on water, a mirage, a plantain tree, an illusion, a reflection in a mirror, the moon on the water. In the end, there is no person here. Ignorance, failing to understand, falsely clings to a self. Within what is not real, it arbitrarily generates greed and attachment: killing, stealing, licentiousness, confusion and indulgence. Through the night and all day long, one labors tirelessly creating karma. Though none of this is ultimately real, the retribution of good and evil follows like a shadow chasing its form. When contemplating in this way, one does not seek to nourish body and life through wrongful means. One should view the body as one would a venomous snake. For the purpose of healing illness, one accepts the four necessities of life. Wearing clothes is like wrapping a festering sore. Tasting food is like taking medicine when sick. Discipline the body and restrain the mouth. Do not give rise to extravagance. Hearing of the virtue of few desires, one delights deeply in its practice. Thus the scripture says: "One who practices few desires and asceticism, who knows well the meaning of contentment — such a person can enter the path of the noble saints." Why? Beings in the realms of suffering, through countless eons, have lacked clothing and starved for food. They cry out in agony — hunger and cold piercing them, skin and bones clinging together. My own temporary lack is hardly suffering at all. Therefore, the wise person values the Dharma above the body. They diligently seek the supreme path without regard for physical form or life itself. This is called purifying the karmic action of the body. ## How to Purify the Karmic Action of Speech Reflect deeply: the four faults of speech are the root of birth and death. They multiply all evil, topple every virtuous practice, and create endless disputes between people. Thus the wise, wishing to uproot this source, cut off falseness and cultivate the four truthful words: 1. \*\*Upright words\*\* — which eliminate frivolous talk 2. \*\*Gentle words\*\* — which eliminate harsh speech 3. \*\*Harmonizing words\*\* — which eliminate divisive speech 4. \*\*Truthful words\*\* — which eliminate false speech These four kinds of speech are practiced by the wise. \*\*Upright words have two aspects:\*\* First, speaking in accord with the Dharma — so that all who hear may understand with faith and clarity. Second, speaking in accord with principle — so that all who hear may dissolve doubt and banish confusion. \*\*Gentle words also have two aspects:\*\* First, words of comfort — so that listeners feel joy and closeness. Second, melodious words, clear and elegant — so that listeners delight in receiving and practicing them. \*\*Harmonizing words also have two aspects:\*\* First, harmonizing matters — when seeing people in conflict, one advises and urges them to let go of their quarrels, without self-praise, remaining humble and respectful. Second, harmonizing principles — when seeing someone who has retreated from the aspiration for enlightenment, one earnestly encourages them forward, skillfully explaining that enlightenment and affliction are of one equal nature. \*\*Truthful words also have two aspects:\*\* First, factual truth — what exists, one says exists; what does not exist, one says does not exist. What is right, one says is right; what is wrong, one says is wrong. Second, truth of principle — all sentient beings possess Buddha-nature, and the Nirvana of the Thus-Come One is permanent and unchanging. Therefore, the wise practice these four truthful words. Observing all beings: from countless eons past, they have been toppled by these four faults, drowning in birth and death with no easy way out. Now I wish to uproot that source. Observe the karmic action of speech: lips, tongue, teeth — from the throat down to the navel's resonance. Consciousness blows like wind, and sound emerges from within. Driven by the mind's conditions, truth and falsity diverge. Truth brings benefit; falsity brings loss. Truth is the root that gives rise to goodness; falsity is the root that produces evil. The roots of good and evil both issue from the mouth's expression. Words that express goodness are called the four correct (words). Words that express evil are called the four perverse (words). The perverse leads to suffering; the correct leads to joy. Goodness supports the path; evil destroys its foundation. Thus the wise steady the mind in what is correct, standing firm in truthful words. They recite scriptures and chant the Buddha's name, contemplating the true nature of speech. Words do not cling to any fixed existence. In silence and in speech, they remain equal. This is called purifying the karmic action of speech. ## How to Purify the Karmic Action of Mind Reflect deeply: the source of both good and evil arises entirely from the mind. Wrong thoughts, as causes and conditions, can generate ten thousand evils. Right contemplation, as cause and condition, can generate ten thousand good deeds. Thus the scripture says: "In the three realms, there is no separate reality — all is made by the one mind alone." Know that the mind is the root of all phenomena. \*\*What are wrong thoughts?\*\* Ignorance, failing to understand, falsely clings to a self. The view of self becomes firmly entrenched. Craving, aversion, and wrong views arbitrarily grasp at what is possessed, giving rise to all forms of defiled attachment. Thus the scripture says: "Because there is a self, there arises what belongs to self. Because of what belongs to self, there arise views of permanence and annihilation — the sixty-two wrong views. Views and thoughts continue without end — the ninety-eight defilements. The three realms of birth and death revolve without rest." Know that wrong thoughts are the root of all evil. Therefore, the wise restrain them and do not follow them. \*\*What is right contemplation?\*\* Self and other are not different. Form and mind are not two. Enlightenment and affliction are not fundamentally separate. Birth and death and Nirvana are equally illuminated as one. Thus the scripture says: "Transcending self and what belongs to self, contemplate equality. Both self and Nirvana — these two are empty." Know that all phenomena exist only as names. Thus the scripture says: "Even Nirvana exists only as a name." It also says: "The nature of words is intrinsically empty; names too are empty." Why? Phenomena do not name themselves. Provisional names are used to point to phenomena. But since phenomena are not ultimately real, names are not ultimately real either. Names do not match phenomena; phenomena do not match names. Since name and phenomenon have no fixed correspondence, all is emptiness and stillness. Thus the scripture says: "Phenomena have no names — because speech is cut off." Therefore, the wondrous form transcends naming. The true name is not a word. Why? The unconditioned, the still and extinct, is supremely subtle and marvelous — beyond all form and free from all names. The pathways of mind and speech come to an end. Know that right contemplation is the essential key to returning to the source. Therefore, the wise, through right contemplation of causes and conditions, dispel all afflictions. Objects and awareness are both forgotten, and the mind's source becomes pure. This is called purifying the karmic action of mind. ## Entering the Path: The Gradual Order This applies to the four postures. Whatever the six sense faculties encounter — respond to conditions with complete understanding. Such is the gradual order of entering the path.