---
title: "達摩多羅禪經 · 13 修行觀界"
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/cmbhfmhdk007cjz04bfw0v9pb"
---

### 修行觀界第十三

> Chapter 13: Contemplating the Realm of the Senses

安般不淨念， 退住與升進，決定真實相， 悉已分別說；修行界方便， 廣略差別相，甚深微妙義， 今當次第說。有因先修習， 安般不淨念，然後觀諸界， 安樂速究竟；自以方便度， 此苦難成就。頂上兩眉間， 繫念令不亂；寂止潤澤生， 三摩提增長。所依已柔軟， 三昧安不動；擾亂不淨心， 智者悉調伏。已隨調伏心， 安住修行處；是處起明想， 一切身分現。初從一髮始， 如其相憶念；於一見自相， 然後總眾髮。次第三十六， 自相總亦然；佛說三十六， 各各有住處。或時彼諸界， 合聚內觀察；猶如明眼人， 開倉見五穀。時復有逆順， 超越次第觀。一界藉其下， 餘種悉處上，次第相連持， 一一知其相，雜色不雜色， 周滿悉觀察。止心在一處， 境界遍十方；處處安置已， 依是勤修習。一髮為百分， 思惟正憶念；復於一分中， 分別五種界。次於空界上， 識相別觀察。修行見無垢， 清淨妙相生，譬如水上泡， 明淨無障翳。是處觀諸界， 各各見自相，水濕地堅強， 風動火燒熱；虛空無障礙， 別知是識相。青黃赤白綠， 及與頗梨色，於此眾雜色， 修行具足觀。虛空堅固相， 彌廣周遍住，難沮喻金剛， 金剛慧能壞；於上曼荼羅， 則有熟相現。譬如火熾然， 能破彼堅固。或見生疑怪， 其心大恐怖；明者能決定， 增益諸功德。已壞虛空界， 能起升進相，融壞若流注， 復碎如塵塺；修行見真實， 則生解脫相。空界既已壞， 上諸界亦然；是則壞相上， 有餘壞相起。若復餘一種， 於上觀諸界，次第普周遍， 俱壞如前說。觀察六六種， 六三及四二；如是六十二， 世尊略說界。色壞有三種， 剎那世極微；無色唯二種， 無為無壞相。修界不淨念， 則能捨貪欲；順界方便觀， 是治我慢藥。一無常頃名剎那觀界四無量， 除滅瞋恚毒。阿難說是言： 當修五念處。世尊告之曰： 更有第六念。髮毛爪齒骨、 筋肉厚薄皮、肪𦙽髓腦膜、 脾腎心肝肺、胞胃大小腸、 屎尿膿涕唾、垢污諸血淚、 黃白及痰癊，三十六不淨。 觀察三種界，是中濕相水， 火熱地堅強，諸有形色處， 內外飄動相。出入息語言， 通利等迴轉；一切總說五， 是相名風界。眼耳鼻舌身， 毛孔咽喉空，山巖室宅中， 內外無障礙；如是一切種， 悉名為空界。於彼六情根， 所生諸識種；如是多無量， 總說名識界。佛言應當知， 六界非有我。不觀陰界相， 計我及我所，一切內外界， 是處意迴轉。從是意行處， 三受十八種，六觸及四處， 世尊之所說。愛慢諸煩惱， 悉於是中起；是身眾微合， 虛妄空無主；非我非眾生， 迷惑計真實。佛告羅睺羅， 觀界悉無常；如是六種界， 說從六處起。修習六巧便， 六時各觀一；色處悉具足， 無色唯識界。彼種所依處， 相行地境界；對治與所治， 如實知分數。身中諸界種， 還自生苦惱；譬如養毒蛇， 終為彼所害。四大生造色， 即共造色住；和合相間錯， 還為四大壞。不淨方便觀， 先於造色起；安般方便念， 要從四大始。若彼修行者， 增廣二方便，四大及造色， 和合等觀察。始入根本處， 彼先壞造色；入已然後觀， 所因四大壞。定慧漸增廣， 念處具成就；和合總觀察， 一切悉寂滅。彼三十六物， 臭穢壞磨滅；此三與十想， 修行增厭離。佛說是根本， 能及一切惡。四十九種法， 三昧於中起，修行諦觀察， 自身及欲界，無量不淨種， 穢惡悉充滿。眾苦所逼迫， 盛火極熾然；無常變壞相， 見已生厭離。色界相似種， 微妙相顯現；深樂求出離， 增進厭患想。有覺亦有觀， 離欲生喜樂；寂然入初禪， 內外悉清淨。所依及境界， 如練真金像；自身處梵世， 於中極娛樂。又見五支相， 身及境界現；第二滅覺觀， 內淨心一處。從定生喜樂， 四支身內現；所依及境界， 譬如真珊瑚。第三處離喜， 行捨念慧除；身受樂三昧， 五支相明了。所依青琉璃， 清淨甚微妙；緣少身無量， 諸相次第起。第四斷苦樂， 憂喜先已滅；不苦不樂捨， 念淨三摩提。如是四支相， 現身及境界；出息入息滅， 所依極淳白。過色滅有對， 是說入空處；過空相識定， 過識無所有。過是無所有， 非想非非想；善知諸界相， 不味亦不縛。清淨四梵行， 高廣無有量；慈悲普周遍， 喜捨亦復然。根本四禪中， 修起五神通；三昧現在前， 繫心觀自身。作輕及軟想， 漸舉不令動；境界現在前， 離地如胡麻；稍進如大麥， 轉次高四指。此床至彼床， 漸漸能隨意；飛行及變化， 自在無障礙；是名修行者， 微妙神通力。繫心於自身， 禪定現在前；諦取外音聲， 如其實皆聞。繫心於自身， 禪定現在前；觀他心所念， 一切皆悉知。繫心於自身， 禪定現在前；自憶念此生， 從胎及中陰；漸見前身事， 乃至百千劫；一切諸所更， 如實憶念知。繫心於自身， 禪定現在前；觀察眾生類， 生死及形色，隨其業果報， 中陰五道生。修行天眼淨， 一切如實見；根本諸地中， 無量餘功德；修行心自在， 一切悉具足。所謂八背捨， 勝處一切入，背捨相有五， 不淨與淨相、色相、煩惱、識， 略說是五相。勝處先自身， 內色外少色；若好若醜一， 外多二亦然。內無有色想， 外觀少多色；二俱若好醜， 是前四勝處。後四內無色， 外青黃赤白，一切入四大。 四色與空識，觀外及內身， 一相無差別。諸辯妙願智， 無諍三摩提；逆順與超越， 無量三昧門。明智決定觀， 具足五種滿。一身二境界， 定相普周遍；第三憶念滿， 修行喜厭捨；第四諸地滿， 十處相明了；三乘根具足， 是說第五滿。界方便成就， 久遠癡冥滅，能令意清淨， 無垢如虛空。如是諸功德， 一切悉究竟。

> Focus on the breath and contemplate impurity, Withdrawal, abiding, and progression, The decisive and true characteristics, Have all been explained separately. Now, the methods of practice regarding the elements, Their extensive and condensed distinctions, And their profound subtle meanings, Will be explained in order. For those who have previously trained, In breath meditation and impurity contemplation, Subsequently observing the elements, Achieves peace and the ultimate swiftly. One uses skillful means to cross over; This suffering is hard to perfect. At the crown of the head, between the eyebrows, Fix the mind without wavering. Tranquility and moisture arise, And concentration (samadhi) increases. When the mind’s support has become pliant, Concentration is peaceful and unmoving. Disturbing and impure thoughts, The wise completely tame. Having tamed the mind, One dwells steadily in the place of practice. From that place, the perception of light arises, And all parts of the body appear. Beginning first with a single hair, One recollects its characteristic. Seeing its own mark in this one, One then contemplates all the hairs. Next in order are the thirty-six \[impure parts\], Each with its own characteristic, and so the totality. The Buddha spoke of thirty-six, Each having its own location. Sometimes those elements, Are observed gathered together internally, Like a clear-eyed person, Opening a granary and seeing the five grains. At times there is also reversal, Surpassing and sequential observation. One element is placed below, And the remaining kinds are all above. They connect in sequence, Knowing each one’s characteristic. Mixed and unmixed colors, Are completely observed filling everything. Directing the mind to one place, The field of perception extends in all ten directions. Having established it everywhere, One practices diligently based on this. A single hair is divided into a hundred parts, One thinks and recollects correctly. And within one part, One distinguishes the five elements. Next, upon the space element, The characteristic of consciousness is observed separately. The practitioner sees what is stainless, A pure, wonderful mark is born, Like a bubble on water, Bright, pure, and without obstruction. In this place, observing the elements, One sees each one’s own characteristic: Water is wet, earth is solid, Wind moves, fire is hot; Space is without obstruction, And one knows this as the characteristic of consciousness. Blue, yellow, red, white, green, And the color of crystal, Amidst these many mixed colors, The practitioner observes fully. The solid characteristic of space, Is vast and pervades everywhere. Hard to break, likened to a diamond, Which the wisdom of a diamond can destroy. Above this mandala, A sign of maturity appears. Like a blazing fire, It can break that solidity. Sometimes one sees and is astonished, And the mind becomes greatly terrified. The wise one can determine this, And increase all virtues. Having destroyed the characteristic of space, One can generate the sign of progression. It melts and breaks as if flowing, And is further crushed like dust. The practitioner sees the truth, Then the sign of liberation is born. Since the space element is destroyed, The other elements above are also thus. On top of this sign of destruction, Another sign of destruction arises. If again there is another single one, And above it one observes the elements, In order and everywhere, They are all destroyed as previously described. Observing the six sets of six, The six sets of three, four, and two, These sixty-two \[elements\], The World Honored One briefly explained as the elements. The destruction of matter has three kinds: The moment, the life, and the atom. The formless has only two kinds: The unconditioned has no sign of destruction. Cultivating the contemplation of the impure elements, One can abandon greed. The expedient method of observing the elements in order, Is the medicine to cure the conceit of self. Observing the Four Immeasurables of the elements, One extinguishes the poison of anger. Ananda said: "One should cultivate the five foundations of mindfulness." The World Honored One told him: "There is a sixth foundation." Hair, fur, nails, teeth, bone, Sinew, muscle, thick and thin skin, Fat, grease, marrow, brain, membrane, Spleen, kidney, heart, liver, lung, Bladder, stomach, large intestine, small intestine, Feces, urine, pus, snot, saliva, Filth, scabs, all blood, tears, Yellow, white, phlegm, and bile. Thirty-six impure things, One observes the three kinds of elements: In this, the wet element is water, Fire is hot, earth is solid, At all places of form, Internal and external, the moving element. Breath, speech, Gradually increasing and revolving, All these are summarized as five, This characteristic is called the wind element. Eye, ear, nose, tongue, body, Spaces of pores, throat, mouth, In mountains, cliffs, houses, and dwellings, Internal and external without obstruction, All such kinds, Are completely called the space element. The various seeds of consciousness, Born from the six sense faculties, These multitudes without measure, Are collectively called the consciousness element. The Buddha said: “One should know, That the six elements are not self.” Not seeing the characteristics of the aggregates and elements, One mistakenly clings to self and possessions. In all internal and external elements, Here the mind turns. From this sphere of mental activity, Come the three feelings and their eighteen kinds, Six contacts and four abodes, As spoken by the World Honored One. Afflictions like craving and pride, All arise in this. This body is a collection of atoms, Empty, unreal, without a master. It is not self, not a sentient being. The deluded consider it as real. The Buddha told Rahula: “Observe the elements as entirely impermanent. These six kinds of elements, Are said to arise from the six sense spheres. “Cultivate the six skillful means. At six times, observe each one. The sphere of matter is complete, The formless is only the consciousness element.” The seeds, their base, Characteristics, mental activities, and field, The antidote and what is to be counteracted, Know their parts truly. The seeds of elements within the body, Create suffering for themselves. It is like raising a poisonous snake, Which ultimately kills that person. The four great elements produce the derived form, And dwell together with that derived form. Mingling and mixing with each other, They are ultimately destroyed by the four elements. The method of impure contemplation, Begins with the derived form. The method of breath contemplation, Must start from the four primal elements. If that practitioner, Expands these two methods, They observe the four elements and the derived form, Their combination and so on. Entering the foundational state, One first destroys the derived form. Having entered, one then observes, The destruction of the causal four elements. Concentration and wisdom gradually increase, And the foundations of mindfulness are fully accomplished. Observing the combination as a whole, Everything becomes utterly still. Those thirty-six objects, Foul, decaying, and being destroyed, These three \[perceptions\] and the ten perceptions, Cause the practitioner to increase their disgust. The Buddha said this foundation, Can overcome all evil. Forty-nine types of dharmas, And concentration (samadhi) arise within them. The practitioner truly observes, Their own body and the realm of desire, Countless impure kinds, All filled with filth and evil. Oppressed by many sufferings, Burning intensely like a blazing fire. Seeing the characteristics of impermanence and change, Disgust is born. In the form realm, similar seeds, Subtle characteristics appear. Deeply longing for release from existence, The perception of weariness and disgust increases. With initial thought and sustained thought, Separated from desire, joy and bliss are born. Calmly, one enters the first dhyana, Both internal and external are completely pure. The support and the object, Are like an image of refined real gold. One dwells in the Brahma world, And greatly delights in it. One also sees the five factors, And the body and the object appear. In the second \[dhyana\], initial and sustained thought cease, With internal purity, the mind becomes one-pointed. Born from concentration, joy and bliss arise, Four factors appear within the body. The support and the object, Are like true coral. In the third \[dhyana\], one parts from joy, Dwelling in equanimity, with mindfulness and wisdom excepted. The body experiences bliss, in concentration, And the five factors become clear. The support is of blue beryl, Pure and extremely subtle. The object is small, the self is immeasurable, And various signs arise in order. In the fourth \[dhyana\], suffering and joy are cut off, Pleasure and sorrow have already ceased before. With equanimity that is neither painful nor pleasant, Mindfulness is pure, in right concentration (samadhi). Thus, the four factors appear, In both body and object. Inhalation and exhalation cease, And the support becomes extremely pure white. Transcending the perception of matter, and the perception of resistance, This is called entering the base of infinite space. Transcending the base of infinite space, one enters the base of infinite consciousness. Transcending the base of infinite consciousness, one enters the base of nothingness. Transcending the base of nothingness, \[One enters\] the base of neither perception nor non-perception. Skilfully knowing the characteristics of the elements, One is neither attached nor bound. The pure four divine abidings, Are lofty, vast, and measureless. Loving-kindness and compassion pervade everywhere, So do appreciative joy and equanimity. In the four fundamental dhyanas, One cultivates and arouses the five supernatural powers. With concentration (samadhi) appearing before one, One fixes the mind and observes their own body. Producing perceptions of lightness and softness, Gradually lifting without moving. The object appears before one, Leaving the ground like a sesame seed. Advancing slightly like a barley grain, Progressively rising to a height of four fingers. From this bed to that bed, Gradually able to do it at will. Flying and transforming, One is free and without obstruction. This is called the practitioner’s, Wonderful spiritual power. Directing the mind to their own body, With meditative concentration (dhyana samadhi) appearing before them, One truly takes in external sounds, And hears them all as they truly are. Directing the mind to their own body, With meditative concentration (dhyana samadhi) appearing before them, One observes the minds of others, And knows all of them completely. Directing the mind to their own body, With meditative concentration (dhyana samadhi) appearing before them, One recollects this life, From the womb and the intermediate existence. Gradually seeing past lives, Even up to a hundred thousand kalpas. All that was experienced, One recollects and knows truly. Directing the mind to their own body, With meditative concentration (dhyana samadhi) appearing before them, One observes sentient beings, Their birth and death, and their form and color. According to their karmic results, Being born in the intermediate existence and the five realms, With pure celestial eye, One sees everything as it is. In the fundamental stages, There are countless other virtues. The practitioner’s mind is free, And all are completely fulfilled. These are called: The eight liberations (vimoksha), The bases of mastery, and the all-pervading attainments (kasina). Liberation (vimoksha) has five characteristics: The impure and the pure, Form, affliction, and consciousness— These are briefly explained as five characteristics. For the bases of mastery, first one's own body, Internal forms, and external few forms. One \[sees them\] as either good or ugly. Then, with external many, it is thus for the second. Having no perception of form internally, One externally observes forms, few and many. Both are seen as good or ugly; These are the first four bases of mastery. The latter four, with no form internally, Externally observe blue, yellow, red, and white. The all-pervading attainments (kasina) involve the four elements, Four colors, and space and consciousness. Observing external and internal bodies, One is of a single characteristic, without distinction. The knowledges of eloquence, skillful wishes, And the concentration of non-contention (aranavihara). Reversal, sequence, and transcendence, Countless gates of concentration (samadhi). With bright wisdom, one observes decisively, And fulfills the five perfections. First, the body is perfected. Second, the object is perfected, And the characteristic of concentration pervades everywhere. Third, mindfulness is perfected; The practitioner delights, becomes weary, and abandons. Fourth, perfection of the stages, And the characteristics of the ten bases become clear. Fifth, the faculties of the three vehicles are complete; This is called the fifth perfection. By achieving the method of the elements, The darkness of long-standing ignorance is extinguished. It can purify the mind, Making it stainless like space. Thus, all these virtues, Are brought to their ultimate completion.

觀界第十三竟。

> The thirteenth chapter on the realms is complete.