---
title: "達摩多羅禪經 · 4 修行勝道住分"
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/cmbhfmfc3005yjz046tnq0ccn"
---

### 修行勝道住分第四

> Chapter 4: Dwelling in the Superior Path of Practice

勝道修正觀， 相行念已成；不善升進法， 是則住所縛。愛著所緣境， 進業心懈怠，由是縛所縛， 不能至勝處。或有不可動， 非軟亦非堅；或強極牢密， 亦如金剛像；有此五障閡， 不進亦不退，是則住縛相， 遠離升進道。亂光及黑闇， 忍自身不現；譬燃濁油光， 亦如翳目視。光明不顯發， 背捨諸喜樂，寂止息樂分， 彼終不復生。猶如堅實物， 而有濡相現；或時修行者， 住相亦復然。相非隨所欲， 而起隨欲想；雖欲令隨意， 終不從所樂。謂相非所留， 而欲強制持，如是違反念， 則為住所縛。是想已成就， 當知非所制。住彼去留相， 能到最勝處。欲令涌作沒， 或欲高為下，於去欲使來， 於住不欲住，滅時欲不滅， 終不如所欲。修行住生滅， 所行常轉進，諸法相已成， 終不捨自相，若不捨自相， 自相則顯現。薄皮覆不淨， 令不見身穢，威儀及眾具， 利樂翳身苦。相似次第生， 前後續無間，隱蔽非常相， 令不見身變，施作服用受， 攝持吾我相。能憶念本事， 隱身非我觀，是諸相似相， 修行不分別。於彼起愛樂， 而生功德相，染著妄想生， 不復樂升進。不能取勝法， 住過日增長；非我相似相， 此等不迴轉；如是不迴轉， 行者癡惑生。無智住所縛， 繫著於彼處，樂著生諸過， 是相今當說。爾炎漸損壞， 分離及交亂，破散叵和合， 是則住相縛。於身不巧便， 自生分離想；交亂或塵碎， 是為住所縛。守常無異想， 眾色不次生；種種眾妙想， 亦不次第起。流出而不住， 其身漸消減；相或來復去， 修行不增長。寂止既不生， 於身無長養；心不起悅樂， 是說不淨捨。彼不清淨捨， 所見不鮮白，亦不能升進， 亦復不退轉。如戲沙門像， 少時生悅樂。譬如借衣服， 亦如夢所見。為命不清淨， 諂曲及餘惡，聚落知識所， 自顯其功德。覆藏諸過惡， 犯罪不發露；及餘一切縛， 垢污修行者。髣髴有事相， 而便起實想；未熟謂為熟， 未滅想已滅；方便不等滿， 而欲求升進；如部含穟苗， 是則住所縛。業始無方便， 相現堅守持，過進心矜舉， 如是住所縛。或有修行者， 而起斷常見；是見令心亂， 則為縛所縛。或有修行者， 身身細微觀；彼為住所縛， 厭心不增長。厭心不增進， 不能離貪欲；若不離貪欲， 何從有解脫？解脫不成就， 終不得漏盡；不斷諸漏者， 則無實智慧。於彼身念處， 住相已分別，受心法念處， 如是應廣說。修行心不悅， 彼喜亦不生；身無寂止樂， 當知是住相。修行所受獲， 信、戒、聞、捨、慧；常守其少分， 是則為住相。有住縛比丘， 往到阿難所，迷於所住相， 是今當略說。得無相三昧， 六年住所縛，樂欲聞所說， 常隨逐阿難。不能進所業， 亦復不退轉，住於住境界， 不得解脫道。不來亦不去， 解脫已而住，住已復解脫， 解脫已還縛。或有修行者， 住在不退地，微細煩惱起， 而不能覺知，不覺煩惱故， 不能到勝處。於地無分別， 亦無有退過，地諸過不起， 如是止於住；或於住分中， 而失眾妙相。眾妙相雖滅， 意猶順彼地；意順彼地時， 餘分樂相生。已有少樂故， 心依寂止住，因其寂止心， 自謂作已作。安止不具足， 不得具足果；無智翳心目， 而自謂為智。修行無智障， 不覺所應用；覺所應用者， 於地能究竟。彼住共地中， 種種垢所污，若使修行者， 成就不共地，如是知過患， 彼終不為縛。不識煩惱過， 愚癡無實智；於禪覺吉安， 猶如象繫樹。修行觀爾炎， 莫知所起處；從其所依出， 而自不能知。不涌亦不沒， 不見相所起；亦不知滅處， 過亦無過是。所說諸障礙， 皆是堅住相，謂不由彼住， 斯非明智說。興造諸過患， 若干因緣縛；能用諸對治， 眾妙復顯說。所尊不恭敬， 亦不捨憍慢；自隱覆其過， 不向明者說。我年既衰老， 已為眾所棄，或能失利養， 令我生苦惱。心常懷憂畏， 深慮長歎息；我後當死時， 將欲作何計？隱過心憂惱， 愚惑作所縛；橫自生罪累， 失大功德海。味著現法樂， 貪餐黠無慧，棄捨後世果， 興此諸過惡。如是諸住縛， 所起各各異；修行無怯劣， 能治所應治。怯劣無方便， 自謂無由進；是則甚難拔， 如象溺深泥。如是甚難拔， 懈怠心所欺；長夜沒住泥， 熱迫而趣死。業行煩惱報， 為此三障覆；無智無勢起， 永為住所沒。久遠積癡冥， 業行諸煩惱，繫縛斯等類， 迷亂不自在。習近諸過惡， 遠離善功德，令其意匆擾， 如箭旋虛空。蛇毒盛充滿， 蝮蠍惡龍處，巨海深無底， 無澤大火聚；盲人近彼遊， 闇往而不見，修行住所縛， 其過亦如是。住過多無量， 升進德亦然；如海無涯底， 是深不可量。世間無知障， 真實慧為燈；持燈無放逸， 彼明終不滅。善說住分過， 縛諸無黠者；決定知境界， 究竟非我分。種種過所縛， 是縛非一相；當知業眾緣， 唯佛能覺了。

> Following the path to perfect insight, The mind's sign is grasped and formed; But when you cling to progress, That's stagnation's chain. Attached to sights the mind perceives, Your effort grows half-hearted, lax; Bound by this chain, you are held fast, Unable to reach the highest state. Sometimes the sign seems fixed and still, Not soft nor hard, not strong or weak, Or else it's firm and dense, Like a diamond's image true. These are the five obstacles, Where one neither moves nor falls, Stagnation's mark, a binding chain, Far from the upward path. Distorted light or utter dark, The body's image fades from sight; Like a lamp with murky oil, Or eyes clouded by a film. The light will not shine clear. All joys of peace are cast aside; The bliss of tranquil rest, Will never arise again. Like a substance firm and hard, That shows a soft and yielding face, So too the meditator's sign Can appear as stagnant form. The sign does not obey our wish, And come when we desire it; Though we try to make it follow, It yields not to our pleasure. If we think, "This sign won't stay," And force ourselves to hold it fast, With such a struggle against our mind, We are bound by stagnation's chain. This image is already formed; Know that it cannot be forced. Rest in it, let it come and go, And you'll reach the highest state. Wanting the surge to ebb away, Or the high to become low, Wanting what has gone to come, And the present not to stay, Wanting when it fades to keep it— None of this will follow your will. In the growth and passing of signs, The meditator's path always turns and moves. When all aspects of truth are formed, Each holds to its own nature; If it does not leave its nature, Its nature becomes revealed. A thin skin covers the impure, Hiding all the body's filth, And likewise postures, tools, and grace, Mask the pain of this body's state. Similar states follow each other, A steady chain without a break, Concealing the mark of change, Thick covering the body's shift, While use and uptake, gift and gain, Cling to the sense of 'I'. Memory holds past events, Hiding my body from the view of 'not-self'. These are the marks of similarity That the meditator must not grasp. If he feels pleasure in them, And takes them for virtues true, Clinging conceives delusive thoughts, And he no longer loves the path. He cannot reach the highest truth, Daily his stagnant faults just grow; These 'not-self' marks of similarity Never turn back to true vision. And since they never turn, The meditator is confused. Bound by ignorance, held fast, He clings to that very spot, Surrendering to joy, spawning faults— And these stagnation signs I'll now describe. The sign-object slowly fails, It splits apart and falls into chaos; Broken, it can't be joined again— This is how stagnation binds. With body he's now unskilled, Thinking its parts are separating; Turbulent or shattered, This sign holds him bound. Stuck in a fixed, unchanging view, No variety of forms arises; The many beautiful images No longer come in sequence. He streams but does not stay, His body seems to waste away; The sign comes, and goes again, The meditator does not grow. Calm and tranquillity don't arise, The body finds no nourishment; No joy comes to the heart— This is called impure release. That impure release, His visions are not bright or clear; He doesn't advance, But also doesn't retreat. Like a monk just putting on a show, He feels a moment's fleeting joy. Like borrowed clothes, Or like a dream seen at night. His life is not purified; There's trickery, deceit, and other vice. In villages and among his friends, He parades his merits and his skill. He hides his faults and wrongs, Does not confess his mistakes; And all the other chains That stain the meditator. A vague appearance of a sign, And he takes it for the real thing; What's not ripe he thinks is ready, The fading he thinks has vanished; His methods incomplete, He wants to reach the highest state— Like a stalk of corn before it's ripe— This is how stagnation binds. No skill at the practice's start, Yet he clings to the sign that appears; His mind gets proud and elated— This is how stagnation binds. Some meditators Take up views of permanence or emptiness; These views confuse the mind, And they are bound by the chain. Or else a meditator, Minutely observes the body's nature; But he is held by stagnation, His sense of disenchantment does not grow. When that disenchantment does not grow, He cannot leave his craving. If he cannot leave his craving, Where will liberation come from? And if liberation is not achieved, He will never escape the taints. If all the taints aren't cut, He has no wisdom true. Now for body-mindfulness, I've described this sign of stagnancy. For feelings, mind, and truths, The teaching should be likewise spread. When the meditator's heart finds no joy, His delight also will not come. The body knows no tranquil peace— Know that this is stagnation's sign. What he gains on the path— Faith, virtue, learning, giving, wisdom— He clings to only a little bit— That is also stagnation's sign. A monk bound up by stagnation Once came to the Venerable Ānanda, Confused about the sign he'd caught; I'll briefly tell that tale. He'd attained the signless state, But then six years was held by stagnation! Yearning to hear the teaching, He followed Ānanda constantly. He could not advance in his practice, But he also never fell back; Stuck inside his stagnant state, He could not reach the path of freedom. Neither coming nor going, A freed state, and then held fast, Held, and then released, Released, and then chained again. Other meditators, Rest at a stage from which they can't fall back, But subtle defilements start to rise, And they do not recognize them. For not knowing their defilements, They cannot reach the highest state. To the stage of practice they don't discriminate, And have no fault of strong regression; Signs of failure don't appear, And so they rest in stagnancy. While resting in this stagnant part, They lose the finest signs of practice. Though those finer signs fade, Their mind inclines toward that stage; As it inclines toward that stage, A bit of joy from other stages arises. With just a little joy, The mind settles in tranquil rest. Because the mind has become still, They think: "My work is done." Their calm is incomplete, So the fruit of calm remains unfound. Blindness of ignorance veils their eyes, And they imagine they are wise. Blocked by ignorance from reaching wisdom, The meditator does not see what must be used; If he could see what must be used, He would reach the final stage of that level. In this shared stage of practice, Many kinds of stains have soiled him. If the meditator could achieve A state beyond this shared domain, And truly see these faults, He would never again be chained. Not knowing their own faults of mind, They remain foolish, with no real wisdom. They feel their meditation is safe and calm, Like an elephant tied to a tree. The meditator looks at his sign, Not knowing where it starts. From its source it came, But this he cannot know. It doesn't well up or subside, Cannot see the sign's arising, Nor knows where it disappears. No fault is greater than this. All the obstacles I've described Are signs of a strong stagnation. To say it is not from stagnation— That is not a wise person's speech. Creating many different faults, Bound by many different chains; These can be mended by different cures, And many fine matters must be explained. What is reverend is not reverenced, He does not give up his pride. He hides his own wrongs, And does not confess to the wise. "I am old now, and weary— Everyone has abandoned me. Maybe I'll lose my offerings, And this will make me suffer." So his heart is full of fear, Deep sighs escape him constantly: "When I must die someday, Just what plan will I have then?" He hides his faults, his heart is full of pain. Foolish, confused, he is bound by them. He only adds to his own crimes, Losing the vast ocean of virtue. He craves the pleasures of the present, Greedily snatching his little sweets, Abandoning all future fruit, And heaps up these sinful ways. Such are the bonds of stagnation, Arising from many different causes. Let the meditator, brave and strong, Treat what he must treat. If he is timid and unskilled, Thinking "I cannot progress," Then he's very hard to help, Like an elephant stuck in mud. So hard to help is this, Cheated by his own lazy mind. All night long he sinks in sloth's mud, Scorched and pained, he moves toward death. Actions, defilements, and their results— These three veils cover him. Ignorant, with no strength to rise, He will always be sunk by stagnation. Long-accumulated darkness, Karma, action, and all stains, Bind this sort of meditator, Chaotic, driven, out of control. He gets close to all that's wrong, Flees far from the path of goodness; It agitates his mind and makes it whirl, Like an arrow spinning in the air. Like snakes that brim with deadly venom, Vipers, scorpions, and savage dragons; The ocean deep and without bottom; A blazing fire in a wood without water— A blind man wandering near those things, Going in darkness, not seeing a thing— The meditator caught in stagnation: His error is exactly the same. The faults of stagnation are endless, But the virtues of progress are also boundless. Like the ocean with no bottom or shore, Their depth can never be measured. The world's veil of ignorance: Real wisdom is the lamp. If you hold that lamp without ever slacking, Its light will never, ever die. I have now well taught stagnation's faults, The chains that hold the unwise fast. If you know with certainty the territory, 'Not mine' is the final truth. Chained by many different errors, This chain has not just one form. Know, too, that karma and conditions all Overlap—only a Buddha knows them all.