---
title: "達摩多羅禪經 · 8 修行方便勝道決定分"
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/cmbhfmfc30062jz04ezrqaeo5"
---
### 修行方便勝道決定分第八
> Chapter 8: Distinguished Determination of the Path of Convenient Practice
已說方便道， 所攝決定分；勝道決定相， 是今我當說。謂爾炎也修行善決定， 繫心處堅固；身受與心法， 於是正觀察。說有六種因， 是能成就果，成熟熟亦壞也成壞各三種，修行決定相。 於是六種因，方便善觀察； 是則能次第，疾得諸漏盡。 復更有餘因，種種成壞事； 如是多無量，我今當略說。 何等為修行？水種所壞相， 謂七日死屍，毀變相已現。 彼彼諸死屍，青黑瘀爛壞； 已壞膿血流，惡汁相澆漫； 潰漏若分離，雜惡極臭穢。 是悉水所壞，內身俱亦然， 乃至劫成敗，斯由水大力。 水輪極沸湧，大地皆瀸壞； 從彼三禪際，周匝水來下； 洪注極漂蕩，有物皆消盡。 一切情識類，百穀及藂林， 土地地所生，悉為水所壞。 眾生水所壞，是皆依宿業， 如上水災相，無垢決定說。 此諸一切種，皆從三昧地， 修行果所起，當知是決定。 修行善繫心，安住三摩提， 是能於所緣，明見彼種相。 此地熟時熟，
> Having explained the way of skillful means, The aspects that establish the path; The decisive marks of the noble path, These I shall now explain. The practitioner who is well-established Fixes the mind firmly in place; On body, feelings, mind, and phenomena, He observes with perfect clarity. Six kinds of causes are described, Which are able to bring forth results; Each maturing and dissolving in three ways— These are the decisive marks of practice. This refers to the object of meditation. Upon these six kinds of causes, Wisely observing with skillful means, One then, in orderly succession, Quickly attains the end of all defilements. Maturation also implies dissolution. There are further causes as well— Various kinds of growth and decay; So numerous and measureless, I shall now speak of them in brief. What is the practice? The signs of destruction by the water element— Like a corpse seven days dead, The changes and decay appear. Those various corpses— Blue-black, bruised, rotting; Once spoiled, blood and pus flow, Foul fluids soaking through; Ulcerated, if they fall apart, Mixed with filth, extremely foul and stinking— All these are destroyed by water. The inner body is the same in every way, Even down to the formation and decay of worlds— This is due to water's great power. The water wheel surges and boils, The great earth is completely dissolved; From the edge of the third meditation heaven, Water pours down from all sides; Great floods violently wash away, All things are utterly consumed. All sentient beings with consciousness, All grains and forests, Earth and what is born from it— All are destroyed by water. Beings destroyed by water— This depends on past karma. The signs of this water catastrophe, The Stainless One has decisively taught. All these various kinds, Arise from the ground of meditative absorption, Produced by the fruits of practice— Know this to be certain. The practitioner, well-concentrating the mind, Abides in meditative stillness; Thus, regarding the object, He clearly sees those signs. This ground, when ripened, ripens the result;
亦義言壞，此地能壞煩惱時見壞相。
> As the ground of destruction, it destroys afflictions when we see its destructive nature.
充滿境界海。 修行所見壞，水大決定相， 火大所壞相，今當說善聽。 識類非識類，斯亦如上說。 及自現火然，一切皆消盡； 乃至劫成敗，世界悉灰滅。 於彼火輪處，熾炎大火起； 亦從二禪際，彌滿悉雨火。 盛火普周遍，世界俱洞然； 於彼三昧地，正觀思惟起。 修行見此變，火壞決定相，風大所壞相， 今當次第說，如上諸種類， 悉為風所壞。大地及須彌， 分散若粉塵，一切盡磨滅， 是皆風大力。上際第四禪， 下極風輪界，災風從彼起， 其中皆散壞。一切風所壞， 智者見真實；如是正思惟， 風壞決定相。云何彼修行， 常起深憂厭？於前見苦法， 隨憶念不忘。八苦大地獄， 各增十六分，彼彼眾苦類， 無量邊地獄，眾生生彼處， 隨行受眾苦。我於此惡道， 未離或牽來，如八大地獄， 誰能盡稱說，其中無量苦， 難可得邊際。設人有百頭， 頭各有百舌，欲說地獄苦， 窮劫不能盡。如愚黠地經， 唯佛善分別；我悉能究竟， 無有能測者。輪迴苦毒海， 往返無量劫，顛倒不善行， 致此大苦果。自見宿命時， 是痛曾悉經；修行憶本苦， 便得順涅槃。闇冥心增上， 畜生不淨業，受癡不愛果， 種種苦報身。九萬九千種， 形類各別異。空行水陸性， 蚑行蠕動類，隨業各受生， 宛轉此劇處，一切諸畜生， 展轉相殘食。我以愚癡故， 悉增受此苦；顧此而懷懼， 心與厭患俱。修行深憂厭， 則於苦決定；修行已如是， 方便生厭離。又復自憶念： 餓鬼無量苦，咽細如針孔， 巨身如沃焦，於此無數劫， 飢渴極熱惱，見天降甘雨， 欲飲成炭火。如彼四大海， 深廣無崖底，飲之令悉盡， 不能止飢渴。裸形被長髮， 狀燒多羅樹，於中甚久長， 受此種種苦。業風飄東西， 吹身令碎折；亦如狂飈起， 摧破久枯樹。我積慳貪行， 不習惠施業，故生餓鬼處， 受此諸苦痛。三昧境界地， 修行思惟起，種種別觀察， 便得不放逸。雖未斷煩惱， 見此眾苦迫，楚毒深憂懼， 極厭生死苦。既厭能離欲， 如觀掌中寶；貪欲既已離， 便速得解脫。譬如香美食， 其中有蠱毒；種種生死味， 雜苦亦如是。亦如篋盛蛇， 有人負自隨；若能覺棄捨， 不為毒所中。身亦復如是， 四大為毒蛇；智者能捨離， 不為彼所害。如愚執火炬， 急持即自燒；明人知時捨， 不為火所焚。樂著生死者， 災炎常熾然；若能覺捨離， 不為火所焚。譬諸恐怖處， 亦如被燒舍，蚖蛇毒𠻲聚， 生死畏過是。譬猶空聚落， 又如彼虛器，諸法空無我， 真實性亦然。此三惡道中， 如是苦無量，雖天有喜樂， 是亦為大苦。譬彼盛火然， 貪愛熾如是，久處在天上， 常為欲火焚。自憶忉利天， 安處善法坐；天女侍供養， 無量極快樂。四園列寶樹， 花果妙莊嚴；隨意五所欲， 一切曾悉受。時乘白龍象， 遊觀諸浴池；縱意林流間， 迴顧彌日夕。食必須陀味， 飲則甘曼陀；充實無疑患， 受樂如大海。又處內勝堂， 天女進音樂，妖艶極姿態， 光色曜心目；妙音六萬種， 常聞美軟聲；耳目隨彼轉， 令我心醉冥。諸天發微歌， 聲與絃管諧，偃臥聽音樂， 寤寐皆憘悅，諸根迴五欲， 猶如旋火輪。須彌山王頂， 安處快自在，百一眾雜寶， 間錯莊嚴地；諸天共娛樂， 經歷甚久長。觸彼五境界， 發動五情根，一切悉奇特， 皆是快樂因。諸天共器食， 隨福有差別；見此異色時， 心則生憂惱。如是極愁慘， 猶如地獄苦。食此不淨飯， 低頭內慚恥，悔責本宿業， 令我致此苦。諸天阿修羅， 自守貪彼利，由是興諍怒， 畏死大恐懼。或為天給使， 或復極貧窶，我雖生天上， 無異惡道苦。於彼恒樂處， 衰死二五相；是相及命終， 爾時最大苦。方欲恣所樂， 五衰忽然至；若見是相時， 愁怖不自安。天眼卒便瞬， 浴已水著身，一切妙境界， 其心不喜樂。千種樂自然， 加陵頻伽音；今則寂無聲， 當知七日死。玉女悉捨去， 餘天共從事；見已生熱惱， 命終入地獄。唯有賢聖人， 了達無常變，解脫生死苦。 凡夫為燒然，腋下流汗出， 衣服卒垢膩；見已大恐怖， 是則淨業盡；華冠常鮮嚴， 而今忽萎熟；身體本光澤， 一朝頓枯悴；常所愛樂坐， 今惡不復樂；是五惡瑞現， 當知死時至。唯有見諦者， 無此諸惡相，梵本中無此一偈我今說比丘， 於是增厭患。諸天及天處， 衰變不久住；明智修行者， 見斯無常變。四寶須彌王， 真金山圍遶，修行慧眼淨， 見此悉融消。又諸大鐵圍， 周匝四天下，消壞非常相， 行者見明了。修行於天上， 如是觀察己，復於人道中， 思惟正憶念。或時犯王法， 斬截身手足，拷掠極楚毒， 我悉遍經歷。親戚永別離， 悲戀為墮淚；設集著一處， 過於四大海。計我從本來， 人中所受生，白骨悉積聚， 高廣喻須彌；流迴三惡道， 楚毒無過者。人天所受苦， 是亦多無量，欲廣分別說， 窮劫不能盡。三昧境界地， 思惟所生果，觀察善明了， 修行深憂厭。我雖捨家業， 不能成道果；自謂為出家， 未出生死獄。我雖棄恩愛， 名曰捨所生，而不能免離， 癡愛業父母。徒自為人子， 不從佛法生；外假聖法衣， 力不離癡惑。捨彼五欲利， 依止出家業，而於佛法中， 不獲少功德。雖捨內貪著， 而不得出要；四念未成就， 何從得心樂？剃髮毀形好， 而不捨憍慢，空失欲味歡， 不得禪悅樂。於五無間業， 未能定不起；譬如無舟梁， 而欲越深水。未入決定聚， 復無生天業，無明覆心眼， 永沒生死淵。應勤業所務， 無有無作果，作者終不喪， 修行宜善思。常受人信施， 侵彼肌體分；謂我有功德， 自顧空無實。由此利養心， 翳我善功德；深思剋骨苦， 即時興厭離。未脫諸惡趣， 顛倒見所縛，不向平等路， 牟尼一乘道。得生難得趣， 諸根悉具足，值佛興于世， 又得聞正法，而不捨苦器， 未渡貪欲海，拔刀五惡賊， 是亦未摧滅。如是正觀時， 修行向解脫；作是憂厭相， 則便生決定。身為不淨器， 三十六充滿；譬如大地種， 生育眾雜類。身為隱覆聚， 亦常假澡浴，聚沫撮摩法， 不久必當滅。譬如毒蛇篋， 四大篋亦然，八萬蟲中舍， 常共競侵食。是身為災宅， 四百四病惱；種種苦不淨， 一切內充滿。譬如故空舍， 亦如丘塚間，坏器無堅固， 說身亦復然。無量眾惡聚， 虛妄非真實，顛倒起貪著， 長夜嬰楚毒。將復處胞胎， 數數受生苦，不見真實法， 生死輪常轉。始受迦羅邏， 次生泡肉段，漸厚成肢節， 五種胞胎苦。幽閉無日獄， 生熟藏所迫；長養於行廁， 臭悶不淨苦。出胎受生苦， 輪轉老病死，一切諸陰起， 三相所迫切。觀色如聚沫， 受如水上泡，想如春時炎， 眾行如芭蕉，識種猶如幻， 虛妄無真實。逼迫是苦相， 因緣是集相，寂靜滅盡相， 出要是道相。於此四聖諦， 修行漸觀察，思惟十六行， 解脫生死苦。略說一切法， 自相及共相，明知決定義， 修行正觀察。修行然慧燈， 正觀四真諦，能斷惡趣分， 離諸受胎苦，不復樂受身， 嬰世之苦惱。捨除利養行， 獨處修遠離。已能修厭離， 不味生天樂；況復著人間， 忍受諸苦痛。觀種如毒蛇， 陰為五怨賊；自覺貪欲患， 長夜密侵害。六根如空聚， 塵賊競來集，於此內外入， 修行真實觀。見愛如大河， 涅槃如彼岸；修行慧眼淨， 觀法空無我。如是知真實， 不樂處三有。明見諸法者， 略說三成相，及前說三壞， 方便勤修習，次第相行義， 是今當更說。一色種種觀， 一一四種因，決定知因果， 究竟身念處。受與心相應， 觀時惟自體，因緣果無量， 其相同種性，修行思惟起， 悉依所依現。心猶不調馬， 如幻如猨猴，無量因緣相， 一切現所依。二陰空無我， 次合觀想色，想合受與識， 行二亦如是。次第想色受， 想色識亦然，分別想受識， 行三同想說。四五漸和合， 思惟壞自相，總緣五盛陰， 七處三種觀。悅樂廣境界， 還滅觀生滅，一念見真實， 具足法念處。正觀陰種相， 如化夢水月，定慧轉增廣， 彼則煖法生。其心極寂靜， 總見五陰相，自身欲火燒， 三界盡熾然。諸相三三昧， 正向解脫門，初觀四聖諦， 真實十六行。成就煖法已， 增進真實觀，見佛身相好， 無量諸功德，第一寂滅法， 清淨離煩惱。聖眾功德海， 甚深無崖底，種種微妙相， 現身及境界。見已心歡喜， 頂法具足相。增進生法忍， 五趣現境界。惡道熾然滅， 遊息清涼處，中住經生死， 最上唯一心。先觀無量苦， 次見苦種生，種轉增廣大， 漸見苦集滅，滅已然後觀， 八聖平等道。變滅無常相， 麁澁逼迫苦，空寂無眾生， 不自在無我。苦種是因緣， 眾緣合為集；種生故說起， 興果名為緣。苦集盡故滅， 滅靜說寂止；清淨離三有， 覺說為妙出。徑路是道相， 平直說正義；進向謂之趣， 乘出故說乘。四諦十六行， 具足真實觀，忍法次第生， 世間第一法。聖行正受地， 得是三決定，見道思惟道， 次第漸究竟。一切微妙相， 各各隨地起，成就實智慧， 具足諸功德。當知上所說， 修行決定分，諸有明智者， 應作正方便，信勤勿懈怠， 常起欲慚愧。於諸梵行者， 常當愛恭敬；自守修淨戒， 威儀令安諦。假使得利養， 少欲知止足；易滿亦易養， 適身知量食；亦如人膏車， 不為貪味故。曉了一切有， 所生悉過患；思惟善觀察， 三有如火然。如彼重病人， 信受醫方療；聞善知識說， 觀察諦思惟。常以清淨心， 繫身莫放逸；寂嘿少言說， 宴坐思實義。丘壙林樹間， 閑居修遠離；無事樂山巖， 窟中露地坐，樹下敷草葉， 如是清淨住，修行內思惟， 勤習無休懈。專精求己利， 遠離退住過，必能得升進， 決定功德分，修行勤方便， 具足諸善根。我以少慧力， 略說諸法性，如其究竟義， 十力智境界。
> The vast ocean of realms Is seen by practitioners as impermanent. The defining mark of the water element Is destroyed by the fire element. Now listen well, as I explain. Conscious and non-conscious beings Are as described above. When flames appear on their own, Everything is consumed completely. Even through the cycles of creation and destruction, Worlds are reduced to ash. In that place of the fire element, Blazing, mighty flames arise. From the boundary of the second meditation, Fire rains down everywhere. The raging fire spreads universally, All worlds are ablaze together. On that ground of meditative absorption, Right reflection arises from contemplation. When practitioners see this change, They understand the certain mark of fire's destruction. The mark of destruction by the wind element Will now be explained in order. All the kinds of beings described before Are destroyed by wind. The great earth and Mount Sumeru, Scatter like dust particles. Everything is ground away— This is the great power of wind. From the upper boundary of the fourth meditation Down to the realm of the wind wheel, Destructive winds arise from there, And everything within is scattered and destroyed. Everything is destroyed by wind; The wise see this truth clearly. Through such right reflection, They understand the certain mark of wind's destruction. How then does that practitioner Constantly develop deep weariness and concern? Seeing the painful phenomena before them, They recollect and never forget. The eight great hells of suffering, Each increased by sixteen subdivisions— Those various kinds of suffering, The measureless hell realms. Beings born in those places Experience suffering according to their actions. "I, too, from this evil path, Have not escaped; I may be dragged there." Like the eight great hells, Who can fully describe them? The measureless suffering within them Is difficult to comprehend. If a person had a hundred heads, Each head with a hundred tongues, Wanting to describe the suffering of hells, They couldn't finish in an entire cosmic age. Like the Sutra of the Fool and the Wise, Only the Buddha perfectly distinguishes. Even I could fully reach the end, But no one can measure this. In the ocean of suffering and cyclic existence, Wandering for measureless ages, Through inverted, unwholesome actions, They bring about these great painful results. When seeing past lives personally, These pains have all been experienced. When practitioners remember past suffering, They attain realization and reach nirvana. Dark, ignorant minds grow stronger, Taking birth as animals through impure deeds. They receive the results of stupidity, which are not pleasant, And experience all kinds of painful results as bodies. Ninety-nine thousand kinds, Each with different forms and types. Those who move in air, water, or on land, Creatures that crawl and wriggle, Are born according to their karma, Revolving in this terrible place. All these animals Eat each other in a cycle of consumption. "Because of my ignorance, I have fully experienced this suffering." Seeing this and feeling terror, Their mind is filled together with weariness. When practitioners deeply develop weariness and concern, They become certain about suffering. When they have done so in this way, They skillfully develop disenchantment. And further they remember: "Hungry ghosts suffer measureless pain. Their throats are as thin as a needle's hole, Their huge bodies like scorched earth. For countless ages in this state, They are tormented by extreme hunger and thirst. Seeing sweet rain fall from the sky, When they try to drink, it becomes burning coals. Like those four great oceans, Deep and vast with no bottom, If they drank them all completely, It would not stop their hunger and thirst. Naked, with long disheveled hair, Their appearance is like a burned palmyra tree. Within this state for a very long time, They experience these various sufferings. The wind of karma blows them east and west, Breaking and shattering their bodies. Like a fierce whirlwind arising, Shattering and breaking an old, withered tree. I accumulated actions of stinginess and greed, Not practicing the deed of generosity. Therefore I was born among hungry ghosts, Experiencing these various kinds of pain." On the ground of meditative absorption, As practitioners reflect and arise, They observe various things and discern them, And then they attain non-negligence. Although they have not cut off afflictions, Seeing this mass of suffering pressing in on them, With deep, painful fear and dread, They become extremely weary of the suffering of existence. Being weary, they can abandon desire, As if seeing a jewel in the palm of their hand. Since desire has already been abandoned, They quickly attain liberation. For example, fragrant, delicious food But with a deadly poison inside. The various tastes of existence and death, Mixed with suffering, are just like this. Also like a box filled with snakes, Which a person carries with them. If they can wake up and abandon it, They will not be bitten by the poison. The body is also just like this: The four great elements are venomous snakes. The wise can let them go, And will not be harmed by them. Like a fool who carries a torch, Holding it tightly, they burn themselves. A wise person knows when to let go, And is not burned by the fire. Those attached to the suffering of existence, The fire of disaster constantly blazes. If they can awaken and let go, They will not be burned by the fire. Just like places full of terror, Also like a burning house, And a den of venomous snakes and poisonous creatures— The fear of existence and death exceeds this. It is like an empty village, And like an empty vessel. All phenomena are empty and without a self, Their true nature is also like this. Within these three evil destinations, The suffering is measureless in this way. Even though gods have joy and happiness, This, too, is great suffering. Just like a blazing, mighty fire, Craving and attachment blaze just like this. Dwelling for a long time in heaven, They are constantly burned by the fire of desire. I remember the Heaven of the Thirty-Three, Peacefully abiding on a seat of good teaching. Heavenly maidens attended and served me; There was measureless, ultimate bliss. The four gardens had rows of jewel trees, Adorned beautifully with fruits and flowers. I enjoyed all the five objects of desire According to my wishes. At times I rode a white dragon-elephant, Roaming about and observing the bathing pools. I relaxed freely among the groves and streams, Looking around as the days and evenings passed. For food, I had the sweet taste of \*bhadra\*; For drink, I enjoyed sweet \*mandarava\*. I was completely satisfied, without any deficiency or problem, And I experienced bliss like an ocean. Then I stayed in the inner excellent hall, Where heavenly maidens presented music. They were seductive with extremely graceful postures; Their radiant beauty delighted my eyes and mind. There were sixty thousand kinds of wonderful sounds; I constantly heard beautiful, gentle voices. My ears and eyes followed along with them, Causing my mind to become drunk and dim. The gods sang softly, Their voices in harmony with strings and pipes. Lying down, I listened to the music, Whether awake or asleep, I was filled with joy. My senses revolved around the five desires, Like a turning wheel of fire. On the peak of Mount Sumeru, the king of mountains, I peacefully abode, happy and free. The ground was adorned with hundreds of kinds of various jewels, Inlaid and beautifully arranged. The gods shared in enjoyments together, Passing a very long time. Contacting those five sense objects, Stirring the five sense faculties, Everything was completely extraordinary— All of it was a cause of happiness. The gods ate together from a single vessel, But according to their merit, there was a difference. When they saw this difference in their food's appearance, Their minds gave rise to worry and distress. Such extreme sorrow and pain Is just like the suffering of hell. Eating this impure food, They lower their heads in inward shame, Regretting and condemning their past karma That brought them this suffering. The gods and the \*asuras\*, Protecting their own interests, greedily seeking benefit— Because of this they create conflict and anger, And have great fear of death. Some are servants to the gods, And others are extremely poor. Although I was born in heaven, It was no different from the suffering of the evil paths. In that place of constant joy, There are the five signs of decay before death. These signs and the end of life— At that moment there is the greatest suffering. Just when they want to indulge in pleasure, The five signs of decay suddenly appear. When they see these signs, They become sorrowful, terrified, and unable to find peace. The divine eye suddenly blinks; After bathing, water clings to their body; All their wonderful sense experiences— Their mind does not delight in them. A thousand kinds of natural music, The voice of the \*kalavinka\* bird— Now it all falls silent; They should know that death will come in seven days. Their divine maidens all leave them, And associate with other gods. Seeing this, they become intensely tormented, And at death, they enter the hells. Only the noble and holy ones Understand this impermanence and change, And are liberated from the suffering of existence and death. But ordinary beings are burned up. Sweat flows from their armpits, And their clothes suddenly become greasy and dirty. Seeing this, they are greatly terrified— This means their pure karma is exhausted. Their flower crowns were always fresh and beautiful, But now they suddenly wither and mature. Their bodies were once radiant and bright, But in one morning they suddenly become dry and dull. Their usual beloved seat of pleasure Now they find disgusting and no longer enjoy. When these five evil signs appear, They should know that the time of death has come. Only those who have seen the truth Do not have these evil signs. (This verse is not found in the Sanskrit original.) Now I speak to the monks: Strive to increase this sense of weariness. The gods and heavenly realms Are impermanent and soon pass away. Wise meditators See this impermanent change. The magnificent Mount Sumeru, king of mountains, Surrounded by mountains of real gold— Practitioners with pure wisdom-eyes See it all melt away completely. Also the great iron mountains Surrounding the four continents— Their decaying, impermanent nature Is seen clearly by practitioners. Having observed heaven in this way, And reflecting with right mindfulness, Within the human realm they also contemplate. Sometimes one violates the king's law, Get their hands and feet cut off, And are tortured with extremely painful punishments— I have experienced all of this thoroughly. Tears of sorrow are shed When parted forever from loved ones. If gathered in one place, They would exceed the four great oceans. Consider all the times I have been born in the human realm, From my beginning-less past. My accumulated bones alone Would be as vast and high as Mount Sumeru. Wandering through the three evil destinations, No pain is greater than this. The suffering experienced in human and heavenly realms Is also vast and measureless. If one wanted to explain it extensively, Even a cosmic age would not be enough to finish. On the ground of meditative absorption, These are the fruits born from reflection. Observing clearly and thoroughly, Practitioners develop deep weariness and concern. "Although I have renounced my household life, I have not attained the fruit of the path. I call myself a renunciant, But I have not escaped the prison of existence and death. Although I have abandoned emotional attachments, And am called one who has left home, I still cannot escape The parents of craving and karma. In vain I am a son of a human being, But I am not born from the Dharma. Outwardly I wear the robe of the sacred teaching, But my strength does not separate me from ignorance and delusion. I have abandoned the benefits of the five desires And taken up the life of a renunciant, Yet in the Buddha's Dharma, I have gained no merit at all. Although I have given up internal attachment, I have not attained the essential path. The four foundations of mindfulness are not yet accomplished— Where can I find peace of mind? I have shaved my head and destroyed my good looks, But I have not given up arrogance. In vain I have lost the joy of desire's flavor, But I have not attained the bliss of meditative absorption. Regarding the five heinous crimes, I have not yet ensured I won't commit them. Like someone without a boat or bridge Who wants to cross a deep river. I have not yet entered the steadfast state, Nor do I have the karma for rebirth in heaven. Ignorance covers the eye of my mind, And I am forever drowned in the abyss of existence and death. I should diligently practice the work that needs to be done— There is no result without a corresponding action. An action's effects never disappear; Practitioners should reflect on this well. I constantly receive the gifts of faith from people, Consuming what belongs to their own flesh and blood. I thought I had merit and virtue, But upon reflection, I have nothing real. Because of this mind of seeking profit and support, My good qualities are veiled over. Deeply reflecting on this pain that cuts to the bone, I immediately develop weariness and disenchantment. I have not yet escaped the evil states of existence; I am bound by distorted views. I do not head toward the equal path, The one vehicle of the sage. I have attained this state difficult to attain, With all sense faculties complete. I have encountered a Buddha appearing in the world, And have also heard the true Dharma. Yet I do not abandon this vessel of suffering; I have not crossed the ocean of craving. The five evil bandits who have drawn their swords— These have not yet been destroyed. When reflecting in this way, Practitioners turn toward liberation. Creating this sign of weariness and concern, They then give rise to certainty. The body is an impure vessel, Filled with thirty-six kinds of things. Like the seeds of the great earth Giving birth to all kinds of mixed species. The body is a covered and hidden mass, And constantly has to rely on washing and bathing. Like foam gathered and rubbed together, It will inevitably soon disappear. Like a box of venomous snakes, The four great elements are just that. As the dwelling place of eighty thousand worms, They constantly compete to eat each other. This body is a house of disaster, Tormented by four hundred and four illnesses. All kinds of suffering and impurity Fill it completely within. Like an old, empty house, And also like a cremation ground or grave. A fragile vessel has no strength; The body is said to be just the same. It is a collection of measureless evil things, False and not real. Through distorted thinking, we grasp and cling to it, And throughout the long night, we suffer great pain. Again and again we enter the womb, Repeatedly experiencing the suffering of birth. Not seeing the true nature of reality, The wheel of existence and death constantly turns. First we receive the \*kalala\*, Then arise the bubble and the lump of flesh, Gradually becoming thicker into limbs and joints— These are the five kinds of suffering in the womb. Shut up in a prison without sunlight, Pressed between the stomach and intestines, Raised in a toilet of filth, It is the suffering of foul, oppressive impurity. The suffering of being born from the womb, Turning through old age, sickness, and death— All the aggregates that arise Are pressed close by the three characteristics. See form like a heap of foam, Feeling like a bubble on water, Perception like a shimmering mirage in spring, Mental formations like a plantain tree, And consciousness is like an illusion, False and without true reality. Pressing is the characteristic of suffering; Conditions are the characteristic of origin; Peaceful, still cessation is the characteristic of cessation; The path leading out is the characteristic of the Way. Regarding these Four Noble Truths, Practitioners gradually observe And reflect upon the sixteen aspects, Liberating themselves from the suffering of existence and death. To speak briefly, all phenomena, Their individual and shared characteristics, And the certain meaning of them is clearly understood By practitioners through right observation. When practitioners light the lamp of wisdom And rightly contemplate the Four Noble Truths, They can cut off the factors of the evil states, Abandon the suffering of entering the womb, And no longer delight in taking on a body That is bound to the misery of the world. They abandon actions of seeking profit and support, And dwell alone, cultivating remoteness. Having already developed weariness and disenchantment, They do not savor the bliss of heavenly birth. How much less would they cling to the human realm, Enduring all kinds of painful torments? They see the aggregates like poisonous snakes, And the aggregates as the five thieves of enmity. They themselves realize the danger of desire, Which secretly harms them through the long night. The six sense faculties are like empty villages, Where the thieves of the sense objects rush to gather. Regarding these internal and external sense bases, Practitioners cultivate true contemplation. They see craving like a great river, And nirvana like the further shore. With the pure eye of wisdom, They see all phenomena are empty and without self. Knowing truth in this way, They do not delight in dwelling in the three realms. Those who see all phenomena clearly, To put it briefly, see the three aspects of arising And the three aspects of cessation described earlier. Skilfully and diligently practicing, And the progressive meaning of these characteristics— This I will now explain further. When contemplating form in various ways, Each with four kinds of causes, They definitely know cause and effect, And perfectly fulfill the mindfulness of the body. Feeling and mind correspond, And when observed, only their own essence appears. Cause and effect are measureless, And their characteristics share a common nature. As practitioners reflect and arise, Everything appears dependent on its support. The mind is like an untamed horse, Like an illusion, like a monkey. With measureless causes and conditions, Everything appears as its support. The two aggregates are empty and without self. Next, contemplate form together with feeling. Contemplate together form and consciousness; Mental formations, the second, are also like this. In order, contemplate feeling and form; Contemplate form and consciousness in the same way. Distinguish between perception and consciousness; The three together with mental formations are as described. Gradually the fourth and fifth are united; Through reflection, destroy the sign of self. Then take as the object the five great clinging aggregates, Observing in three ways at seven points. Expanding the object to joy and happiness, Turn back and observe arising and ceasing, See reality in a single thought, And fulfill the mindfulness of phenomena completely. When rightly observing the marks of the aggregates, They are like a magical creation, a dream, or the moon in water. As concentration and wisdom grow and expand, Then the \*usmagata\* (the stage of heat) arises in them. Their minds become extremely calm; They see all the marks of the five aggregates. Their own body is burned by the fire of desire; All three realms blaze completely. The three signs and the three samadhis Face towards the door of liberation. First observe the Four Noble Truths— The true sixteen aspects. Having accomplished the stage of heat, They progress further in their true contemplation. They see the body of the Buddha with his excellent marks, And the immeasurable good qualities, The supreme peaceful thing, Pure and free from afflictions. The assembly of noble beings is an ocean of good qualities, Very deep, without a bottom. Various subtle marks Appear as the body and its realm. Seeing this, their mind rejoices; The \*murdhan\* (the stage of peak) is now fully present in them. Progressing further, they give rise to the dharma- patient state; And the five realms of existence now appear. The burning of the evil paths is extinguished; They wander and rest in a cooling place. Dwelling in the middle, they pass through birth and death; The supreme state has only one mind. First they see measureless suffering; Then they see the arising of the seed of suffering. The seed increases and grows vast, And gradually they see the cessation of suffering's origin. After cessation, they then observe The eightfold noble, equal path. Change and cessation is the mark of impermanence; Coarse, painful pressing is the mark of suffering; Empty, calm, without a personal self; Without control, without a self. The seed of suffering is conditions and causes; The gathering of conditions is the origin of suffering. The arising of the seed is called "arising"; The emergence of the effect is called "condition". When suffering and its origin cease, this is cessation. Cessation, calming, is called "quiescence." Pure, separate from the three realms, Awakening is called "excellent emergence." The path is the characteristic of the way, Flat and straight, it teaches right meaning. Going forward on it is called "progress"; Riding out on it, it is called the "vehicle." The Four Noble Truths with their sixteen aspects Are fully realized in true contemplation. The condition of acquiescence to the dharma arises stage by stage, This is the supreme worldly dharma. On the ground of directly receiving the noble practice, One attains these three certain realizations; The path of seeing and the path of meditation Gradually reach their perfection. All the subtle marks Arise individually according to the respective grounds. One accomplishes real wisdom, And fully possesses all good qualities. You should know that what has been said above, This section on certainty in practice— All you who have wisdom Should make proper effort with skilful means. Be faithful and diligent, do not be lazy, Always arouse desire, shame, and conscience. Towards all practitioners of the pure life, You should constantly have love and respect. Restrain yourself, uphold the pure precepts, And let your conduct be dignified and calm. If you happen to get material gain, Be content and know when you have enough. Easy to be satisfied, easy to support, Adapt to your body, eat in appropriate measure, Just as a man greases his cart, Not because you crave flavor. Understand completely all conditioned existence; All that is born is suffused with fault. Through reflection and careful observation, See the three realms are burning like fire. Like a man who is gravely ill Who trusts and accepts a doctor's therapy— Hearing the teachings of a good spiritual friend, He carefully reflects and observes. Always with a pure mind, Restrain your body and do not be negligent. Be silent, speak little, And sit in meditation, contemplating true meaning. In cemeteries, among groves of trees, Living in seclusion, cultivate remoteness. Take pleasure in mountain caves, Sit in the open on the bare ground, Beneath trees on a mat of leaves and grass. Dwelling in such purity, Practitioners reflect inwardly, Diligently practicing without rest or laziness. Focus completely on your own well-being, And abandon the faults of regression, Then you will definitely be able to progress; You will attain the portion of certainty and virtue. Diligently applying effort with skilful means, You will fully achieve all the wholesome roots. With my small power of wisdom, I have briefly explained the nature of all phenomena. As for their ultimate true meaning, That is the realm of a Buddha's omniscience.
## 達摩多羅禪經卷上
> Damo Duoluo Chan Jing, Volume 1