---
title: "達摩多羅禪經 · 15 修行觀陰"
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/cmbhfmhdk007ejz04czaxol0d"
---

### 修行觀陰第十五

> Spiritual Practice: Contemplating the Aggregates, Chapter 15

若修行者，久積功德，曾習禪定，少聞開示，發其本緣，即能思惟，觀察五陰，了達深法，滅除生死；猶如大風飄散重雲，亦斷一切魔所樂法。觀五陰義，今當說。修行者，內自思惟，欲渡煩惱海，起離欲，生潤澤，自身快樂，麁澁四大滅。隨順四大生，攝諸亂意，能趣究竟，成就智慧。若根本觀處，堅固明淨，能起三昧，離諸亂想，滅除煩惱，諸微妙相，於是悉現。如淨妙瑠璃，如水淨泡。行者見此明淨無垢相起，善念守持，心不放逸；既不放逸，則熟相起；熟相起已，壞相現；壞相現已，唯起法想，一切寂滅。如是修行法相，具足成就，得增上厭離意；堅固精進，不可動轉，得甚深三昧、堅固三昧、不動三昧。修行住是三昧，能起五種明淨三昧，遍照五道：月光三昧、日光三昧、淨瑠璃三昧、練金光三昧、無垢頗梨三昧。因此五種明淨三昧，復生光耀三昧、遍光耀三昧、無量光耀三昧。

> For those who have long accumulated merit and practiced meditation, even a brief teaching can awaken their original potential. They can then contemplate and observe the five aggregates, deeply understand the profound Dharma, and put an end to birth and death. Just as a great wind scatters heavy clouds, they also cut through all the pleasures that delight demons. Now I will explain the meaning of contemplating the five aggregates. A practitioner reflects inwardly, wishing to cross the ocean of suffering. They stir up the intention to renounce desire, producing a sense of refreshment. Their own body experiences ease, and the coarse, unsettling four elements subside. Following the natural flow of the four elements, they gather their scattered thoughts and are able to reach the ultimate goal, perfecting wisdom. When the foundational object of contemplation is firm, clear, and pure, it can give rise to meditative absorption. Free from scattered thoughts and the afflictions that fade away, all subtle and sublime signs then appear—like a pure, exquisite crystal, or like clear water bubbles. When the practitioner sees this bright, pure, and undefiled appearance arise, they nurture it with wholesome thoughts and maintain a mind free from negligence. Being free from negligence, the sign of maturity arises; when maturity arises, the sign of dissolution appears; and when dissolution appears, only the notion of phenomena remains—everything becomes utterly still. Thus, by practicing in accordance with the characteristics of phenomena, one becomes fully accomplished and develops a heightened sense of renunciation. With steadfast diligence that cannot be shaken, one attains profound meditation, firm meditation, and unwavering meditation. Abiding in these states of meditation, the practitioner brings forth five types of luminous, clear meditative absorptions that illuminate all five realms of existence: the Moonlight Absorption, the Sunlight Absorption, the Pure Crystal Absorption, the Refined Gold Light Absorption, and the Stainless Beryl Absorption. From these five luminous and clear absorptions arise further the Radiant Absorption, the Universally Radiant Absorption, and the Immeasurably Radiant Absorption.

復次，修行者因五種壞相能壞諸緣：一曰穿、二曰剝、三曰裂、四曰壞、五曰滅。以是五壞相，壞一切法。修行五種三昧壞境界，悉清淨已，次復生五種三昧相：師子王三昧、龍王三昧、金翅鳥王三昧、牛王三昧、象王三昧。心無放逸故，起此雄相。修行住此獸王三昧，各隨其類，一切悉攝。又三昧力、男女十相起，隨類相攝，一切眾生，於是悉現。若能分別此諸三昧相而不恐怖，是則名曰於一切諸法自在功德。

> Furthermore, because a practitioner sees five kinds of destructive signs, they disrupt all conditions. These five are: boring through, peeling away, splitting apart, breaking down, and ceasing entirely. Through these five destructive signs, all phenomena are undermined. When the practitioner has purified the objects of the five kinds of meditative absorption that reveal such destruction, five further signs of meditative absorption arise: the Lion King Absorption, the Dragon King Absorption, the Garuda King Absorption, the Bull King Absorption, and the Elephant King Absorption. Because the mind does not stray into indulgence, these majestic signs emerge. When the practitioner abides in these King-of-Beasts Absorptions, each one gathers and includes all beings of its own kind. Moreover, through the power of these absorptions, ten signs of male and female appear, and by classifying beings accordingly, all living creatures manifest within them. If one can distinguish these various signs of meditative absorption without fear, this is called mastering all phenomena through spontaneous merit.

復次，修行者於明淨境界觀察陰流從一處出，分為二分。如是觀已，還合為一。一一流中，復見五相；相各別異，布列境界；布列境界已，還合為一。色如聚沫，受如水泡，觀想如炎，行如芭蕉，觀識如幻，是五虛妄，欺誑之相。修行如是觀已，其身安隱，柔軟快樂。復觀流所起處，無垢相現，如水淨泡，漸漸增長，充滿其身。修行心不放逸，專念受持；持已，淨相增廣，周遍覆身，如明淨泡，離諸過惡。更勝妙智生，乃壞是相；是相既壞，彼流流下，遠注無量，如淨頗梨，極知境界；極知境界已，從彼攝還，成曼荼羅。更有異相，充滿本處，然後流至十方無量世界，至十方已，各住自相。爾時修行明見無量色種，猶如山水漂積聚沫；一切受相，如大雨渧泡；種種諸想，如春時焰；行如芭蕉，無有堅實；觀六識種，猶如幻化。如是種種虛妄，但欺誑愚夫，是名修行觀陰自相。觀陰自相已，復以智慧，自照其身，專念觀察。觀察時，見周匝熾然，相起身處，其內有種種雜華、淨妙、珍寶，周匝遶身；又自見身種種雜寶、諸功德相，微妙莊嚴。修行見是諸相已，慧眼開廣，自顧其身，周遍觀察；觀察已，復外觀陰相，盛火熾然，即生厭心，勇猛精進，欲度生死無邊苦海。修行於五陰熾然相厭離已，離欲相、解脫相、涅槃相、一切功德相，次第起現。

> Next, the practitioner observes in the clear and pure state how the aggregate streams emerge from a single source and divide into two. Having seen this, he merges them back into one. Within each stream, he perceives five distinct characteristics, each appearing separately and arrayed across the field of awareness. Once these are arrayed, he again unites them into one. Form is like a mass of foam, feeling like water bubbles, perception like a shimmering mirage, mental formations like a plantain tree, and consciousness like an illusion. These five are all empty and false—deceptive appearances. When the practitioner observes in this way, his body becomes peaceful, supple, and joyful. He then looks back at the origin of the streams, and a stainless appearance arises, like a pure bubble of water, gradually growing until it fills his entire body. The practitioner, with unwavering diligence, focuses his mind on this and sustains it. As he maintains this focus, the pure appearance expands, covering his whole body like a clear, luminous bubble, free from all faults and defilements. Then a superior and sublime wisdom arises, which dissolves this appearance. Once it dissolves, the streams flow downward, pouring out boundlessly, like pure crystal, revealing the utmost reaches of experience. Having seen the furthest limits of experience, he draws it back and shapes it into a sacred circle (mandala). Another distinct appearance then fills its original place, and from there the streams flow out to countless worlds in the ten directions. Having reached those ten directions, each abides in its own nature. At that moment, the practitioner clearly sees countless forms—like froth piled up by mountain waters. All feelings appear like bubbles formed by heavy rain. Various perceptions are like heat waves in spring. Mental formations are like plantain trees, hollow and without substance. And the six types of consciousness are seen as magical illusions. These myriad illusions only deceive the unwise. This is what is called observing the intrinsic nature of the aggregates. Having observed the intrinsic nature of the aggregates, he then, with wisdom, illuminates his own body, focusing his mind in contemplation. As he contemplates, he sees a blazing radiance all around. The source of this appearance arises within his body, containing many kinds of variegated flowers, pure and exquisite jewels, encircling his body. He also sees his own body adorned with many kinds of precious qualities, subtle and magnificent. When the practitioner sees these appearances, his wisdom-eye opens wide, and he examines his own body thoroughly, scanning it in every direction. Having done so, he then observes the nature of the aggregates externally, seeing them as a raging fire. This gives rise to a sense of renunciation, and he strides forward with courageous diligence, yearning to cross the boundless ocean of suffering in birth and death. Having turned away from the blazing nature of the five aggregates, the appearances of freedom from desire, liberation, nirvana, and all virtuous qualities arise in sequence before him.

復次，修行者具七處觀，觀五陰、苦、集、滅、道。復觀因愛生五陰，厭患出離，如是於真諦中，方便種子慧生。於是七處，善修三種觀義，自相觀成；成就決定堅固已，然後得無垢息止修慧；是慧起已，境界平正，淳一無雜。復次，得勝妙無垢思慧決定觀，五陰興衰，念念磨滅，見真實相。譬如毒飯，食者必死；修行觀五陰三相，所雜亦復如是。一念生，一念苦，即一念時，亦生、亦住、亦滅。彼念生時，即與苦俱生。是故一念，一念即壞。修行觀五陰如是，生滅破壞，虛偽無常過惡，即起無常行、苦行、空寂行、無我行、穿漏法、不實法、速朽法、破壞法。如是無常義，如修多羅廣說，乃至百句。修行盡行如是諸相，知諸法真實，便得解脫。以賢聖地三昧想行，觀此非常相，便起深憂厭，見有為過患，不樂三有。

> Furthermore, a practitioner who possesses the seven-fold contemplation observes the five aggregates, Suffering, the Origin of Suffering, the Cessation of Suffering, and the Path to Cessation. He also observes that craving gives rise to the five aggregates, and with weariness and renunciation, he develops wisdom seeds through skillful means within the true truths. In these seven aspects, he diligently cultivates the meanings of the three contemplations, and through observing their intrinsic characteristics, he achieves complete insight. Once firm and unwavering determination is attained, he then gains the immaculate, tranquil, and supreme wisdom of meditative cultivation. When this wisdom arises, his mental state becomes balanced, serene, and utterly unified without any defilement. Furthermore, with the superior, immaculate wisdom of reflection, he decisively observes the arising and passing away of the five aggregates—that they are destroyed in every moment—and perceives their true nature. Just as poisoned food inevitably kills whoever eats it, so too does the practitioner observe that the five aggregates, mingled with the three characteristics, are likewise. In one moment of arising, there is one moment of Suffering; even within that single instant, there is arising, abiding, and ceasing. When that thought arises, it is born together with Suffering. Therefore, each thought, in that very moment, is already broken. Observing the five aggregates in this way—their arising, ceasing, destruction, illusion, impermanence, and faults—he gives rise to the practices of Impermanence, Suffering, Emptiness, Non-self, leakage, unreality, rapid decay, and destruction. Such meanings of Impermanence, as extensively taught in the sutras, and even to a hundred phrases—the practitioner fully practices all these characteristics, knows the true nature of all dharmas, and thus attains Liberation. With the concentration and mental conduct of the sage's stage, observing these characteristics of impermanence, he deeply arouses profound weariness and aversion. Seeing the faults of conditioned existence, he no longer delights in the three realms of being.

復次，修行者若觀生則非滅，若觀滅則非生，如是則不生聖行；要一心一相，正向解脫，然後智生，是決定聖行。聖行既起，一切法相寂滅無餘，癡愛煩惱及諸罪垢，能轉苦陰者，皆悉除滅。滅已，其心調伏，是見五陰無我亦無我所。以無常諸行觀察苦陰，觀察苦陰有八苦逼迫，於八苦相成就八行。所謂如病、如癰、如刺、如殺、無常、苦、空、無我，四是聖行，四非聖行，於苦陰決定，觀其真實。如是四諦十六聖行，是則修行煖法初相，於真諦地，得真實慧。觀察苦陰如燒鐵丸，亦無堅固，向涅槃，背生死；不貴有，不樂生。譬如群獸，獵師圍逼，以怖急力故，超勇奔出。修行如是，見生死熾然，大苦圍迫，以厭智力，超出無礙。

> Again, if a practitioner observes birth, they do not see cessation; if they observe cessation, they do not see birth. In this way, the holy practice does not arise. One must focus the mind on a single object, directly朝向 liberation, and then wisdom arises—this is the determined holy practice. Once the holy practice arises, all appearances of phenomena become utterly still and extinct. Delusion, craving, afflictions, and all kinds of karmic defilements that can transform the suffering aggregates are completely eliminated. Once eliminated, the mind becomes well-tamed, and one sees that the five aggregates are without a self or anything belonging to a self. By observing the impermanent nature of all conditioned things, one examines the suffering aggregates. Examining the suffering aggregates reveals the eight kinds of suffering pressing upon them. From these eight aspects of suffering, eight contemplations arise: like a sickness, like a boil, like a thorn, like a killer, impermanent, suffering, empty, and non-self. Four of these are holy practices, and four are not. Upon the suffering aggregates, one decisively observes their true reality. Thus, with the sixteen holy practices of the Four Noble Truths, this is the initial sign of the warm stage of practice. On the ground of ultimate truth, one gains true wisdom. Observing the suffering aggregates is like a burning iron ball—without any solidity. One turns toward Nirvana and turns away from birth and death; one does not value existence, nor delight in rebirth. Imagine a herd of wild beasts surrounded and pressured by hunters. Driven by terror, they leap and burst forth with surpassing vigor. Likewise, a practitioner sees the blazing fire of birth and death, pressed upon by great suffering. With the power of renunciation and wisdom, they leap beyond without obstruction.

復次，修行者思慧生時，煖法種起；息止修慧生時，煖種增長，到煖自地，煖相滿足。息止修慧生時，頂法種起；煖法生時，頂種增長；到頂自地，頂相滿足。煖法生時，忍法種起；頂法生時，忍種增長；到忍自地，忍相滿足。

> Next, when a spiritual practitioner develops the wisdom that comes from reflection, the seed of warmth arises. When the wisdom from serene meditation arises, that seed of warmth grows; reaching its own stage of warmth, the mark of warmth is fulfilled. When the wisdom from serene meditation arises, the seed of the peak arises; when the wisdom of warmth arises, the seed of the peak grows; reaching its own stage of the peak, the mark of the peak is fulfilled. When the wisdom of warmth arises, the seed of patient acceptance arises; when the wisdom of the peak arises, the seed of patient acceptance grows; reaching its own stage of patient acceptance, the mark of patient acceptance is fulfilled.

復次，於五陰悅可，名為煖法。煖法觀五陰，於三寶悅可，名為頂法。頂法觀十八界，於四諦悅可，名為忍法。忍法觀十二入，俱觀三種，隨彼善根，一增上故，說有差別。是一切盡觀真諦，但忍於真實觀增，煖法想增，頂法信觀喜增，忍法智慧增。

> Again, delighting in the five aggregates is called the Warmth Dharma. The Warmth Dharma contemplates the five aggregates. Delighting in the Three Jewels is called the Summit Dharma. The Summit Dharma contemplates the eighteen elements. Delighting in the Four Noble Truths is called the Patience Dharma. The Patience Dharma contemplates the twelve sense bases. All three are contemplated together, and differences are described based on which wholesome root is particularly strong. All of these ultimately contemplate true reality, but in the Patience Dharma, insight into truth grows stronger; in the Warmth Dharma, perception grows; in the Summit Dharma, faith and joyful contemplation grow; and in the Patience Dharma, wisdom grows.

復次，修行有三種緣，謂上、下、諸方。三種善根，依此三緣，各一增上，故說悅可本云出設。

> Furthermore, spiritual practice involves three kinds of conditions: the higher, the lower, and all directions. These three roots of goodness rely on these three conditions, each enhanced by one of them. Thus, it is said that <note>the original source is joyful and agreeable</note>.

復次，三種修煖依厭離頂，依觀喜忍，依平等捨，亦隨彼善根一增上，故說當知一種修盡，成就三法。

復次，修行當知！譬如有人有五怨賊，拔刀隨逐，常欲加害；前後五陰轉相煎逼，亦復如是。佛言：「欲求阿鼻三磨耶此是見道名也，當作達磨摩那斯伽邏。」常觀真實義，以聖行刀斷除陰賊，莫如劣夫，不能執杖，為彼所害。乃至一切賢聖，皆應勤修如是正觀，為現法樂故，為後世作大明故，斷一切苦本故，饒益眾生故。況於凡夫，空無所得，而自放逸，不勤修習。

觀五陰竟。

達磨摩那斯伽邏：達磨，法，謂世間第一法也。摩那斯伽邏，謂一經心，譯者義言思惟。