---
title: "大智度論 · 1"
description: "大智度论由古印度龙树菩萨所造，后秦时期著名译经家鸠摩罗什翻译成中文。该论是佛教重要典籍，属于大乘中观学派的核心论著，主要阐释《大品般若经》的深奥义理。全书共一百卷，系统论述了般若空性思想、菩萨修行次第以及六度万行的实践方法，被誉为大乘佛教的百科全书。作为早期大乘佛教的代表性论典，大智度论对汉传佛教思想体系的形成影响深远，尤其为天台宗、华严宗等宗派提供了重要理论依据，在佛教哲学史上占据崇高地位。"
url: "https://rushiwowen.co/en/r/cma8zq0z60k3uib04gkpip2w8"
---

### 大智度論釋初品中八念義第三十六之一

> Chapter 36: On the Eight Recollections (Part 1)

【經】

> Sutra

「念佛、念法、念僧、念戒、念捨、念天、念入出息、念死。」

> "Reflecting on the Buddha, reflecting on the Dharma, reflecting on the Sangha, reflecting on ethical conduct, reflecting on generosity, reflecting on the heavenly realms, reflecting on the breath, and reflecting on death."

【論】

> Treatise

問曰：

> Question:

何以故九相次第有八念？

> Why is it that among the nine contemplations, there are only eight recollections in sequence?

答曰：

> He replied:

佛弟子於阿蘭若處，空舍、塚間，山林、曠野，善修九相，內、外不淨觀，厭患其身，而作是念：「我云何擔是底下不淨屎尿囊？」自隨㱇然驚怖；及為惡魔作種種惡事來恐怖之，欲令其退。以是故，佛次第為說八念。如經中說：「佛告諸比丘：『若於阿蘭若處，空舍、塚間，山林、曠野，在中思惟，若有怖畏，衣毛為竪，爾時當念佛：佛是多陀阿伽度、阿羅呵、三藐三佛陀，乃至婆伽婆。恐怖則滅。若不念佛，當疾念法：佛法清淨，巧出善說，得今世報，指示開發，有智之人心力能解。如是念法，怖畏則除。若不念法，則當念僧：佛弟子眾修正道，隨法行。僧中有阿羅漢、向阿羅漢，乃至須陀洹、向須陀洹，四雙八輩。是佛弟子眾應供養，合手恭敬，禮拜、迎送，世間無上福田。作如是念僧，恐怖即滅。』

> When Buddhist practitioners dwell in remote places—empty huts, charnel grounds, mountain forests, or open wilderness—and earnestly cultivate the nine contemplations, observing the impurity of both inner and outer aspects, they grow disgusted with their own bodies and think: "Why am I carrying this lowly, impure bag of filth and urine?" They become alarmed and fearful, and evil demons may then create various terrifying scenes to frighten them and make them retreat. For this reason, the Buddha taught the eight recollections in sequence. As it is said in the sutras: "The Buddha told the monks: 'If you dwell in remote places—empty huts, charnel grounds, mountain forests, or open wilderness—and while contemplating, fear arises and your hair stands on end, then you should recollect the Buddha. The Buddha is the Thus-Gone One, the Worthy One, the Fully Enlightened One, the Blessed One. Fear will then cease. If you do not recollect the Buddha, you should quickly recollect the Dharma: the Buddha's teaching is pure, skillfully proclaimed, bringing rewards in this very life, pointing the way and opening understanding, so that those with wisdom can comprehend it. Recollecting the Dharma in this way, fear will be dispelled. If you do not recollect the Dharma, then you should recollect the Sangha: the Buddha's disciples cultivate the true path and follow the Dharma. Within the Sangha are those who have attained arhatship and those who are on the path to it, down to those who have attained stream-entry and those who are on the path to it—four pairs, eight types of individuals. This community of the Buddha's disciples is worthy of offerings, worthy of joined palms and respect, worthy of bows and welcomes; they are the unsurpassed field of merit in this world. Recollecting the Sangha in this way, fear will immediately cease.'"

「佛告諸比丘：『釋提桓因與阿修羅鬪，在大陣中時，告諸天眾：汝與阿修羅鬪時，設有恐怖，當念我七寶幢，恐怖即滅；若不念我幢，當念伊舍那天子帝釋左面天王也寶幢，恐怖即除；若不念伊舍那寶幢，當念婆樓那天子右面天子寶幢，恐怖即除。』」

> The Buddha told the monks: "When Shakra, the king of gods, fought the Asuras in the great battle, he said to the heavenly assembly: 'When you fight with the Asuras, if fear arises, remember my banner of seven treasures, and your fear will vanish. If you do not remember my banner, then remember the precious banner of Ishana, the heavenly king who stands at my left side, and your fear will be dispelled. If you do not remember Ishana's banner, then remember the precious banner of Varuna, the heavenly prince who stands at my right side, and your fear will be removed.'"

以是故，知為除恐怖因緣故，次第說八念。

> Therefore, know that the Eight Recollections are taught in sequence for the purpose of removing the causes of fear.

問曰：

> Question:

經中說三念因緣除恐怖，五念復云何能除恐怖？

> The sutra speaks of how the Three Contemplations remove fear—how then can the Five Contemplations also remove fear?

答曰：

> He replied:

是比丘自念布施、持戒功德，怖畏亦除。所以者何？若破戒心，畏墮地獄；若慳貪心，畏墮餓鬼及貧窮中。自念我有是淨戒、布施，若念淨戒、若念布施，心則歡喜，作是言：「若我命未盡，當更增進功德；若當命終，不畏墮惡道！」以是故，念戒施亦能令怖畏不生。

> When a monk reflects on his own merit from giving and keeping precepts, his fears dissipate. Why is that? If his mind harbors broken precepts, he fears falling into hell; if his mind is stingy and greedy, he fears falling into the realm of hungry ghosts or into poverty. But when he reflects, "I possess these pure precepts and this practice of giving"—whether recalling his pure discipline or his acts of generosity—his heart rejoices, and he thinks: "If my life is not yet over, I will further increase my merit; if death should come, I have no fear of falling into unfortunate realms!" For this reason, contemplating precepts and giving can also prevent fear from arising.

念上諸天皆是布施、持戒果報，此諸天以福德因緣故生彼，我亦有是福德。以是故，念天亦能令怖畏不生。

> Contemplating that all the heavenly beings arose due to their generosity and moral discipline—born there because of their merit—I too possess such merit. Therefore, by recollecting the heavens, fear and dread do not arise.

十六行念安那般那時，細覺尚滅，何況恐怖麁覺！

> When practicing the sixteen steps of mindfulness of breathing, even subtle perception ceases, so how much more so would gross perceptions like fear!

念死者，念五眾身念念生滅，從生已來，常與死俱，今何以畏死？

> When contemplating death, consider the five aggregates of the body—each moment arises and ceases. From the moment of birth, death has always been with us. Why, then, should we fear it?

是五念，佛雖不說，亦當除恐怖。所以者何？念他功德以除恐怖則難，自念己事以除恐怖則易，以是故佛不說。

> These are the five recollections. Although the Buddha did not teach them, one should still dispel fear. Why? Because relying on recollecting the virtues of others to remove fear is difficult, whereas recollecting one's own practice to remove fear is easy. For this reason, the Buddha did not teach them.

問曰：

> Question:

云何是念佛？

> What is the practice of mindful recitation of the Buddha's name?

答曰：

> He replied:

行者一心念佛：得如實智慧，大慈大悲成就，是故言無錯謬，麁細、多少、深淺，皆無不實。皆是實故，名為「多陀阿伽度」。

> A practitioner who wholeheartedly focuses on Buddha-mindfulness attains true wisdom and perfect compassion. Therefore, it is said that there is no error—whether in substance or detail, in measure or depth, everything is truthful. Because all is real, he is called “Tathagata.”

亦如過去、未來、現在十方諸佛於眾生中起大悲心，行六波羅蜜，得諸法相，來至阿耨多羅三藐三菩提中；此佛亦如是。是名「多陀阿伽度」。

> Just as the Buddhas of the past, future, and present throughout the ten directions arouse great compassion for all beings, practice the six perfections, realize the nature of all phenomena, and arrive at Anuttara Samyaksambodhi—so too does this Buddha. This is called "Tathagata."

如三世十方諸佛身放大光明，遍照十方，破諸黑闇；心出智慧光明，破眾生無明闇冥；功德、名聞亦遍滿十方，去至涅槃中。此佛亦如是去，以是故亦名「多陀阿伽度」。

> Just as the bodies of all Buddhas throughout the three times and ten directions emit great light that shines everywhere, dispelling all darkness, so too do their minds radiate the light of wisdom, breaking through the ignorance and gloom of sentient beings. Their merit and fame also fill the ten directions, reaching even into Nirvana. This Buddha likewise goes in this way, and therefore is also called "Tathāgata."

有如是功德故，應受一切諸天、世人最上供養，是故名「阿羅呵」。

> Because of these virtues, they deserve the highest offerings from all gods and people. Therefore, they are called "Arhat."

若有人言：何以故但佛如實說，如來如去故，應受最上供養？以佛得「正遍智慧」故。「正」名諸法不動不壞相，「遍」名不為一法、二法故，以悉知一切法無餘不盡，是名「三藐三佛陀」。

> If someone asks: Why is it that the Buddha, speaking exactly as things truly are, coming and going as the Thus-Come One, deserves the highest offerings? It is because the Buddha has attained "Perfect and Universal Wisdom." "Perfect" means the unchanging, indestructible nature of all things. "Universal" means not knowing merely one or two things, but knowing all things completely, without exception. This is what is meant by "the Fully Enlightened One."

是正遍智慧，不從無因而得，亦不從無緣得；是中依智慧、持戒具足故，得正遍智慧。智慧名菩薩從初發意乃至金剛三昧相應智慧，持戒名菩薩從初發意乃至金剛三昧身業、口業清淨隨意行已，是故名「鞞闍遮羅那三般那」。

> This is perfect universal wisdom, not attained without a cause, nor attained without conditions. Here, it is through the perfection of wisdom and ethical conduct that perfect universal wisdom is attained. Wisdom refers to the bodhisattva's wisdom, from the first awakening of the aspiration for enlightenment through to the meditative state of indestructible concentration (vajra samadhi). Ethical conduct refers to the bodhisattva's purity of action and speech, from the first awakening of the aspiration through to the vajra samadhi, acting freely with clarity. This is why it is called "Vidyā-caraṇa-saṃpanna" — one endowed with wisdom and conduct.

若行是二行得善去，如車有兩輪。善去者，如先佛所去處，佛亦如是去，故名「修伽陀」。

> One who practices these two practices reaches the good destination, just as a cart moves with two wheels. The good destination is where the earlier Buddhas have gone, and the Buddha goes there as well—thus he is called "Sugata" (the One Who Goes Well).

若有言：「佛自修其法，不知我等事。」以是故知世間，知世間因，知世間盡，知世間盡道故，名為「路迦憊」。

知世間已，調御眾生，於種種師中最為無上，以是故名「阿耨多羅富樓沙曇藐婆羅提」。

> Having understood the world, he tames living beings, and among all teachers, he is supreme. Therefore, he is called "Anuttara Purusha Damya Sarathi."

能以三種道滅三毒，令眾生行三乘道，以是故名「貰多提婆魔㝹舍」。

若有言：「以何事故能自利益無量？復能利益他人無量？」佛一切智慧成就故，過去、未來、現在，盡不盡，動不動，一切世間了了悉知故，名為「佛陀」。

> If someone asks, "By what means does one benefit oneself immeasurably, and also benefit others immeasurably?" It is because the Buddha has fully realized all wisdom, and therefore clearly knows everything in the past, future, and present—whether things are complete or incomplete, still or moving—across all worlds. For this reason, he is called "Buddha."

得是九種名號，有大名稱，遍滿十方，以是故名為「婆伽婆」。

經中佛自說如是名號，應當作是念佛。

復次，一切種種功德，盡在於佛。佛是劫初轉輪聖王摩訶三磨陀等種，閻浮提中智慧威德，諸釋子中生，貴性憍曇氏。生時光明遍照三千大千世界，梵天王持寶蓋、釋提桓因以天寶衣承接，阿那婆蹋多龍王、婆伽多龍王以妙香湯澡浴。生時地六種動，行至七步，安詳如象王，觀視四方，作師子吼：「我是末後身，當度一切眾生！」阿私陀仙人相之，告淨飯王：「是人足下千輻輪相，指合縵網，當自於法中安平立，無能動、無能壞者。手中德字，縵網莊嚴，當以此手安慰眾生，令無所畏。如是乃至肉骨髻相，如青珠山頂，青色光明從四邊出。頭中頂相無能見上，若天、若人無有勝者。白毫眉間跱，白光踰頗梨。淨眼長廣，其色紺青。鼻高直好，甚可愛樂。口四十齒，白淨利好。四牙上白，其光最勝。脣上下等，不大不小，不長不短。舌薄而大，軟赤紅色，如天蓮華。梵聲深遠，聞者悅樂，聽無厭足。身色好妙，勝閻浮檀金。大光周身，種種雜色，妙好無比。如是等三十二相具足，是人不久出家，得一切智成佛。」佛身功德如是，應當念佛。

復次，佛身功德，身力勝於十萬白香象寶，是為父母遺體力；若神通功德力，無量無限。佛身以三十二相、八十隨形好莊嚴，內有無量佛法功德故，視之無厭。見佛身者，忘世五欲，萬事不憶；若見佛身一處，愛樂無厭，不能移觀。佛身功德如是，應當念佛。

復次，佛持戒具足清淨，從初發心修戒，增積無量，與憐愍心俱，不求果報，不向聲聞、辟支佛道，不雜諸結使，但為自心清淨、不惱眾生故，世世持戒。以是故，得佛道時，戒得具足。應如是念佛戒眾。

復次，佛定眾具足。

問曰：

持戒，以身、口業清淨故可知；智慧，以分別說法能除眾生疑故可知；定者，餘人修定尚不可知，何況於佛，云何得知？

答曰：

大智慧具足故，當知禪定必具足。譬如見蓮華大，必知池亦深大；又如燈明大者，必知蘇油亦多。亦以佛神通變化力無量無比故，知禪定力亦具足；亦如見果大故，知因亦必大。

復次，有時佛自為人說：「我禪定相甚深。」如經中說：「佛在阿頭摩國林樹下坐，入禪定。是時大雨雷電霹靂，有四特牛、耕者二人，聞聲怖死。須臾便晴，佛起經行。有一居士禮佛足已，隨從佛後，白佛言：『世尊！向者雷電霹靂，有四特牛、耕者二人，聞聲怖死，世尊聞不？』佛言：『不聞！』居士言：『佛時睡耶？』佛言：『不睡！』問曰：『入無心想定耶？』佛言：『不也！我有心想，但入定耳。』居士言：『未曾有也！諸佛禪定大為甚深，有心想在禪定，如是大聲覺而不聞。』」

如餘經中，佛告諸比丘：「佛入出諸定，舍利弗、目揵連尚不聞其名，何況能知！」何者是？如三昧王三昧、師子遊戲三昧等，佛入其中，能令十方世界六種震動，放大光明，化為無量諸佛，遍滿十方。

如阿難一時心生念：「過去然燈佛時，時世好，人壽長，易化度；今釋迦牟尼佛時世惡，人壽短，難教化；佛事未訖而入涅槃耶？」清旦以是事白佛已，日出。佛時入日出三昧，如日出光明照閻浮提；佛身如是，毛孔普出光明，遍照十方恒河沙等世界。一一光中出七寶千葉蓮華，一一華上皆有坐佛，一一諸佛皆放無量光明。一一光中皆出七寶千葉蓮華，一一華上皆有坐佛，是諸佛等遍滿十方恒河沙等世界，教化眾生：或有說法；或有默然；或以經行；或神通變化，身出水、火。如是等種種方便，度脫十方五道眾生。阿難承佛威神，悉見是事。佛攝神足，從三昧起，告阿難：「見是事不？聞是事不？」阿難言：「蒙佛威神，已見、已聞！」佛言：「佛有如是力，能究竟佛事不？」阿難言：「世尊！若眾生滿十方恒河沙等世界中，佛壽一日，用如是力，必能究竟施作佛事。」阿難歎言：「未曾有也！世尊！諸佛法無量不可思議！」

以是故知佛禪定具足。

復次，佛慧眾具足。從初發心，於阿僧祇劫中，無法不行，世世集諸功德，一心專精，不惜身命以求智慧，如薩陀波崙菩薩。

復次，以善修大悲智慧故，具足慧眾；餘人無是大悲，雖有智慧，不得具足。大悲欲度眾生，求種種智慧故，及斷法愛，滅六十二邪見，不墮二邊：若受五欲樂，若修身苦道；若斷滅，若計常；若有、若無等，如是諸法邊。

復次，佛慧無上，徹鑒無比，從甚深禪定中生故；諸麁細煩惱所不能動故；善修三十七品、四禪、四無量心、四無色定、八背捨、九次第定等諸功德故；有十力、四無所畏、四無礙智、十八不共法，得無礙不可思議解脫故——佛慧眾具足。

復次，能降伏外道大論議師，所謂憂樓頻䗍迦葉、摩訶迦葉、舍利弗、目揵連、薩遮尼揵子、婆蹉首羅、長爪等大論議師輩皆降伏，是故知佛慧眾具足。

復次，佛三藏、十二部經、八萬四千法聚，見是語言多故，知智慧亦大。譬如一居士清朝見大雨處，語眾人言：「昨夜雨龍，其力甚大！」眾人言：「汝何以知之？」答言：「我見地濕、泥多，山崩、樹折，殺諸鳥獸，以此故知龍力為大。」佛亦如是，甚深智慧，雖非眼見，雨大法雨，諸大論議師及釋梵天王皆以降伏，以是可知佛智慧多。

復次，諸佛得無礙解脫故，於一切法中智慧無礙。

復次，佛此智慧皆清淨，出諸觀上；不觀諸法常相、無常相，有邊相、無邊相，有去相、無去相，有相、無相，有漏相、無漏相，有為相、無為相，生滅相、不生滅相，空相、不空相；常清淨無量如虛空，以是故無礙。若觀生滅者，不得觀不生滅；觀不生滅者，不得觀生滅。若不生滅實，生滅不實；若生滅實，不生滅不實。如是等諸觀皆爾，得無礙智故，知佛慧眾具足。

復次，念佛解脫眾具足。佛解脫諸煩惱及習，根本拔故，解脫真不可壞，一切智慧成就故，名為無礙解脫。成就八解脫，甚深遍得故，名為具足解脫。

復次，離「時解脫」及「慧解脫」故，便具足成就「共解脫」。成就如是等解脫故，名具足解脫眾。

復次，破魔軍故得解脫，離煩惱故得解脫，離遮諸禪法故得解脫，於諸禪定入出自在無礙故。

復次，菩薩於見諦道中，得深十六解脫：一、苦法智相應有為解脫；二、苦諦斷十結盡，得無為解脫。如是乃至道比智。思惟道中，得十八解脫：一、或比智或法智相應有為解脫，二、斷無色界三思惟結故，得無為解脫。如是乃至第十八盡智相應有為解脫；及一切結使盡，得無為解脫。

如是諸解脫和合，名為解脫眾具足。

復次，念佛解脫知見眾具足。解脫知見眾有二種：

一者、佛於解脫諸煩惱中，用盡智自證知：知苦已，斷集已，盡證已，修道已，是為盡智解脫知見眾。知苦已不復更知，乃至修道已不復更修，是為無生智解脫知見眾。

二者、佛知是人入空門得解脫，是人無相門得解脫，是人無作門得解脫；是人無方便可令解脫。是人久久可得解脫，是人不久可得解脫，是人即時得解脫。是人軟語得解脫，是人苦教得解脫，是人雜語得解脫。是人見神通力得解脫，是人說法得解脫。是人婬欲多，為增婬欲得解脫；是人瞋恚多，為增瞋恚得解脫——如難陀、漚樓頻螺龍是。如是等種種因緣得解脫，如法眼中說。於是諸解脫中了了知見，是名解脫知見眾具足。

復次，念佛一切智、一切知見，大慈、大悲，十力、四無所畏，四無礙智、十八不共法等；念如佛所知無量不可思議諸功德，是名念佛。

是念在七地中。或有漏，或無漏。有漏者有報，無漏者無報。三根相應：樂、喜、捨根。行得，亦果報得：行得者，如此間國中學念佛三昧；果報得者，如無量壽佛國人，生便自然能念佛。

如是等，如《阿毘曇》中廣分別。

## 大智度論卷第二十一