---
title: "達摩多羅禪經 · 12 修行方便道不淨決定分"
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/cmbhfmhdk007bjz04mlh53tim"
---

### 修行方便道不淨決定分第十二

> Chapter 12: The Impurity of Practice Methods

不淨升進分， 相義我已說，今當說修行， 不淨決定分。不為惡戒縛， 亦非業煩惱，心不背解脫， 歡喜常志樂。如是隨順生， 麁澁四大滅。柔軟寂止樂， 三昧於中起，從定生智慧， 修行能厭患。厭想已修起， 則能離有愛；思惟離有愛， 解脫實智生。已生解脫智， 於縛得解脫，從是得無為， 究竟離三有，是說名修行， 成就決定分。天王五威相， 觀相壞煩惱，漏過漸衰薄， 由是究竟滅。人王有五相， 獸王相亦然；諸地相明了， 說名為決定。動身四顧視， 奮威暢大音，自在獨遊步， 師子王威相。於此十五相， 修行生決定，能令彼地中， 一切諸垢滅。繫念三摩提， 出諸煩惱縛；惡露不淨想， 能生厭離心。青瘀等諸想， 修行善決了；更有餘三想， 明想及觀想，第三說空想， 修習寂滅慧。淨色及自身， 所起諸煩惱，貪欲瞋恚癡， 從是正觀滅。此一一諸想， 各三想眷屬，能除貪欲等， 結縛使惱纏。是諸一切想， 明審善觀察；是名修行者， 決定不淨想。久故朽白骨， 踈瘠羸相現，音昧破碎若塵塺， 一切悉磨滅。從下次第起， 方便壞所依，淨慧之所說， 修行決定相。無量深妙種， 一切普周遍，彼決定真實， 生如金翅鳥，次起清淨地， 平坦極莊嚴。勇猛寶師子， 牛王若龍象，此諸未曾類， 處處決定相。始因不淨生， 亦從不淨長；初起迦羅邏， 住於不淨中。觀彼七日住， 念頃不暫停，修行善明了， 是則說決定。如是一切分， 悉能知相義，明見彼真實， 念念有生滅。因習諸骨想， 修行覺意生；能起覺支想， 說名為決定。彼諸修行者， 分別三種想：或有始習行， 或已少習行，或有久修習， 是悉近決定。隨彼智慧力， 趣向有差別。初業者始起， 少習心已住，久學能趣緣， 是說三種修。初業名始種， 第二為長養，最後能捨離， 說名為決定。不淨有二種， 或共或非共，如前三眷屬， 是離共不淨。聞思與修慧， 三種不淨念，於此一切種， 修行諦明了；善分別離欲， 是說名決定。

> The path of impurity has been explained, its marks and meanings fully described. Now I will teach the practice itself, the decisive stage of impurity perception. Unbound by wrongful vows or karmic afflictions, the mind does not turn away from liberation; it dwells in joy and constant ease. When this naturally arises, the coarse four elements subside. Soft, still, and tranquil joy arises; absorption grows from within. From meditative stillness, wisdom is born; the practitioner grows weary of clinging. Once weary thoughts arise, attachment to existence fades. Contemplating release from existence, true liberating knowledge is born. With liberating wisdom attained, one is freed from all bonds. From this comes the unconditioned, the final departure from the three realms— this is called practice, the culmination of decisive understanding. The five majestic marks of the heavenly king show the breaking of afflictions: impurities gradually weaken, then end completely. The human king has five marks; so too does the beast king. When the signs of each stage are clear, it is called "decisive." The lion king's majestic marks: moving the body, glancing around, roaring with power, walking freely and alone. With these fifteen marks, the practitioner generates decisiveness; they extinguish all defilements within that stage. Mindfulness fixed in concentration frees one from the bonds of affliction. The perception of impurity, of bodily decay, gives rise to disenchantment. Imagery of bruising and decay is well understood by the practitioner. Three further perceptions remain: the perception of light, perception through observation, and thirdly, the perception of emptiness—cultivating stilling wisdom. From pure forms and the body itself arise all defilements: greed, anger, and delusion—by right contemplation, they cease. Each of these perceptions has three supporting perceptions, which eliminate the bonds of greed and so on: fetters, tendencies, and entanglements. All of these perceptions must be examined clearly and thoroughly; this is called the decisive perception of impurity for the practitioner. Aged, decayed, whitened bones, thin and wasted— broken into dust, all ground to nothing. From the lowest stage, methodically dismantling what they rely on— this is the path of pure wisdom: the decisive mark of practice. Infinite, profound seeds pervade everywhere. That decisive reality arises like a golden-winged bird. Then appears a pure ground, level and supremely adorned. Courageous jeweled lions, lordly bulls, or dragon-elephants— these unprecedented forms appear as decisive signs everywhere. At first, from impurity they arise; from impurity they grow. The initial fetal stage dwells within impurity. Observing it seven days at a time, without pausing even an instant— when the practitioner sees this clearly, that is called decisiveness. Thus, all these parts, each mark and meaning known, clearly perceives their reality: arising and ceasing moment by moment. Through familiarizing with the perception of bones, the practitioner's awareness grows; the arising of enlightenment factors is itself called decisive. These practitioners distinguish three kinds of perception: some begin new practice; some have trained a little; others have long cultivated—all are nearing decision. According to their wisdom, they take different paths. The beginner starts anew; the moderately trained has a settled mind; the seasoned practitioner can take up conditions—these are the three types of cultivation. The beginner plants the seed; the second nourishes growth; the final one can let go—this is called decisiveness. Impurity is of two kinds: shared or non-shared. With the three supporting perceptions mentioned before, that is impure yet not shared. Learning, reflection, and cultivation—these three perceptions of impurity— by seeing through all their forms clearly, rightly discerning from desire, this is called decisiveness.

不淨決定分第十二竟。