---
title: "達摩多羅禪經 · 16 修行觀入"
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/cmbhfmhdk007fjz04985t3eui"
---

### 修行觀入第十六

> Chapter 16: Cultivating Insight through Contemplation

六入各於境界縛無智眾生，貪欲心故，常起淨想。修行當知，於諸根境界，防制非法，攝心所緣，繫令不動，正觀六入。譬如空村，離我我所不定義，是入處義、牽下義，是入處義能將眾生入惡道。又內入相，如燒鐵鏘，如極利劍，亦如利刀。佛言：「若觀此相，則能捨離。」復次，觀外入惡賊劫善珍寶。若修行捨正念，開諸入門，馳縱六境；六境惡賊劫奪淨戒，失諸功德。如鳥無兩翼而欲飛空，人無兩足而欲遠遊。修行如是，毀淨戒功德故，止、觀兩翅永不復生，欲出生死是終不能。如破瓶盛水，須臾不住，破戒比丘，亦復如是，三昧法水，念頃不住。如天德瓶守護不壞，常出珍寶，隨意無盡；修行如是，不毀淨戒，則常出生聖功德寶。輕壞德瓶，珍寶即滅；若破戒瓶，則永失法寶。譬人截鼻，照鏡不自喜樂，破戒比丘，亦復如是，內省其身，心不自悅。百穀藥木，依地而生，諸善功德，悉依淨戒。如栴檀塗身，能除熱惱；淨戒清涼，能止欲火。如如意寶珠，隨所著處，熱時清涼；淨戒如是，於煩惱火中，能息熾然。犯戒比丘自惟罪深，身逝命終，必入惡道，心常憂悔，死時恐怖；淨戒之人，心常歡喜，生無憂悔，死時安樂。淨戒為梯，能升慧堂。戒為莊嚴具，亦為善戍衛；戒能將人至於涅槃；戒為良地，生十善種子。教誡師水，隨時溉灌，信根則生，無漏陰為幹，四如意為芽，慈心為枝條，少欲知足為柯葉，七覺意為華，解脫智為果，寂滅法為甘露。戒香流出，一切普熏。賢聖鳥王，棲宿其間；悲為重陰，清涼廣覆；辯才法師為蜜蜂王，和聲相顧，甞採精味。其樹修直，堅固貞實，無有虛偽、諂曲、腐病，是則名曰功德大樹。諸修行者欲趣涅槃，背三世苦，向解脫城，漸次發行諸善功德，息彼樹下，飲法甘露，止三渴患，其身安隱，能至涅槃。

> The six sense bases bind ignorant sentient beings through their desires. Because of craving, they constantly perceive things as pure. Practitioners should understand that they must guard against unwholesome actions regarding the sense faculties and their objects. They should focus their mind on a single point and stabilize it, correctly observing the six sense bases. They are like an empty village, devoid of self or what belongs to self. The meaning of "sense base" includes entering into states and pulling downward—it drags beings into the lower realms. Furthermore, the inner sense bases are like red-hot iron skewers, like razor-sharp swords, like a keen blade. The Buddha said: "If you observe them this way, you can let go." Next, observe outer sense bases as bandits who steal precious treasures of goodness. If a practitioner abandons mindfulness, they open the doors of the sense bases and let the mind run wild among the six sense objects. These six sense-object thieves then steal pure moral discipline and all merit is lost. It is like a bird trying to fly without two wings, or a person trying to travel far without two feet. In the same way, a practitioner who destroys moral discipline finds that calm and insight—their two wings—can never grow again. They wish to escape birth and death, but they will never succeed. It is like a broken pot trying to hold water—it cannot hold it even for a moment. A monk who breaks his precepts is the same; the dharma-water of meditative absorption cannot stay in his mind for even an instant. It is like a celestial wish-fulfilling vase that, if kept intact, constantly produces treasures without end. In the same way, a practitioner who does not break their precepts constantly produces the holy treasure of virtues. But if the vase is damaged, its treasures vanish. If the vase of precepts is broken, one loses the Dharma-treasure forever. It is like a person whose nose is cut off—when they look in a mirror, they take no joy in themselves. A monk who breaks his precepts is the same; looking inward, his own mind brings him no happiness. All grains and medicinal herbs depend on the earth to grow. In the same way, all wholesome virtues depend on pure moral discipline. Sandalwood paste applied to the body can relieve heat and distress. In the same way, the coolness of pure precepts can extinguish the fire of desire. Like a wish-fulfilling jewel that brings coolness wherever it is placed in the heat, pure precepts can quench the blazing fire of afflictions. A monk who breaks the precepts, knowing his grave offenses, knows that when his body breaks and his life ends, he will surely fall into evil destinies. His mind is constantly filled with regret and fear at death. But a person of pure precepts is always happy in mind. They live without regret and die peacefully. Pure precepts are a ladder that allows one to ascend to the hall of wisdom. Precepts are an adornment and also a good guardian. Precepts can lead a person to nirvāṇa. Precepts are a good field in which to plant the seeds of the ten wholesome actions. The water of a teacher's instruction irrigates it in due season. The root of faith then grows. The trunk is the aggregates free from the taints. The sprouts are the four bases of psychic power. The branch-tendrils are loving-kindness. The leaves are contentment with little and knowing satisfaction. The flowers are the seven factors of awakening. The fruit is liberating knowledge. The nectar is the dharma of cessation. The fragrance of precepts flows out and perfumes everything. The king of birds—the noble sages—dwells among its branches. Compassion is its deep shade, cool and far-reaching. Eloquent Dharma-teachers are like a king of bees with their harmonious buzzing, gathering and tasting its essential flavor. The tree is straight, firm, and solid. It has no deceit, hypocrisy, rottenness, or disease. This is called the great tree of virtue. All practitioners who wish to reach nirvāṇa, turning away from the suffering of the three realms and heading toward the city of liberation, gradually cultivate various wholesome virtues. They rest beneath this tree, drink the nectar of Dharma, and quench the three thirsts of craving. Their body becomes peaceful and secure, and they are able to reach nirvāṇa.

復次，戒有眾多數，或一、二、三、四，或七，或十二，或二十一。若念念須臾頃，則有無量戒種。道共、定共、俱生戒，正語、正業、正命，與心迴轉。觀此諸戒，其相各別，或淳淨無垢，或輕薄明淨；如是無垢戒相，現於境界。修行於依緣念三處觀察戒相，若塗香柔軟，離垢悅樂，明淨潔白，是所依中相；若其地平廣，妙華寶器，嚴飾之具，眾寶滑澤，是名修行境界中相。譬如犛牛護尾，一毛著樹，守樹而死，不令毛斷。比丘護戒，亦復如是，一微之戒，守死不犯；妙相嚴身，眾好具足，猶如秋月，停照虛空。修行三昧，觀此淨相已，乃至命終，無復憂悔，亦無熱惱，不復恐怖，安悅歡喜，踊躍增長，生寂止樂，麁澁四大滅，如是等名修行憶念中相。復次，三種中更有雜相，嬈亂障礙，失念意不住。請求悔過，不善惡業，守死不為，夢中無犯，增益持戒。佛說：「戒為花鬘塗香，莊嚴眾具；香風一方來是世界香，諸方來是戒德香。」或身無手、足、眼、耳、鼻、舌，一切肢節，悉不皃具；或身沒塵埃；或觀察自身，離諸塵垢，澡浴塗身，名衣上服，是名修行。於依緣憶念觀察，尸羅種種，雜相威儀。定共、道共三種戒，悉已於中說此三種戒，更有無量諸深妙相，明智者當廣演說。

> Furthermore, precepts have many enumerations: some are one, two, three, or four; some are seven, twelve, or twenty-one. If one considers each moment or instant, there are countless types of precepts. The precepts associated with meditation, the path, and those co-arising with one’s nature; right speech, right action, and right livelihood, all turning together with the mind. Observe these various precepts—their characteristics differ: some are pure, free from defilement; some are light, bright, and clear. Such undefiled precept characteristics appear within experience. One who practices should examine the precepts in three areas: the basis, the conditions, and mindful recollection. If the precepts are like applied perfume, soft, free from stains, bringing joyful ease, bright and pure white—this is the characteristic of the basis. If the ground is level and broad, adorned with wonderful flowers, precious vessels, and elegant ornaments, smooth and lustrous with jewels—this is the characteristic within one’s practice experience. It is like a yak that protects its tail: if even one hair gets caught on a tree, it will guard that hair until death rather than break it. A monk protects the precepts in the same way: even for the slightest precept, he would rather die than transgress. Adorned with wonderful qualities, his body is perfect in every way, like the autumn moon suspended in space. Practicing samadhi, one contemplates this pure appearance. From then on, even until death, there is no worry or regret, no mental torment, no fear. There is peace, joy, delight, and growth; stillness and happiness arise; the coarse four elements subside. This is called the characteristic of mindful recollection in practice. Furthermore, within these three, there are mixed characteristics—disturbances, hindrances, loss of mindfulness, and unsettled mind. One seeks confession and regrets unwholesome deeds; even to death, one does no wrong; there is no violation even in dreams; and the upholding of precepts increases. The Buddha said: "Precepts are like flower garlands, perfumed ointments, and adorned ornaments. When a fragrant wind comes from one direction, it is the world's fragrance; when it comes from all directions, it is the fragrance of moral virtue." Or the body may lack hands, feet, eyes, ears, nose, tongue—all limbs may be incomplete; or the body may sink in dust. Or one observes one’s own body, free from dirt and filth, bathed and anointed, wearing fine garments and superior robes. This is called the practice of observing the precepts through the basis, conditions, and mindful recollection. These three types of precepts—those associated with meditation, those associated with the path, and the co-arising precepts—all have already been discussed here. Yet, there are countless other profound and wonderful characteristics; the wise person should elaborate on them extensively.

修行已觀淨戒，欲破諸入山者，當修二法，所謂止、觀。先當觀離惡悅樂，充滿其身，麁澁四大滅，柔順四大生，趣寂止樂，一心不亂。自於內身繫心於入相，當善守護入相所起處。觀察時，白淨相起，比丘見此相，當善守護，如佛所說。譬如伏雞善護其子，必得成就；比丘修行，亦復如是，專精守護，乃得成就；十二修果，相現分明。修行善守護時，離諸放逸；修果成就，境界淨妙，離諸垢污。明如寶珠，亦如懸水，境界廣滿，身處少分，周遍遠流，然後來還。還已，一相現，復分為二分，還合為一，成曼荼邏境界。安住平正，普現眾相，猶如眾星光耀布列，然後乃壞。壞已，各各流出，還合為一；復周遍遠流，充滿諸方；充滿諸方已，復還安隱堅住；住已，熟相現；熟相現已，有種種眾相，周遍彌廣，微妙器服，諸奇特相悉現。境界內入空聚，外色、聲、香、味、觸及三世三種法，善、不善、無記，一切悉現，觀其真實。

> Having already observed the purified precepts, one who wishes to break through the mountain of the sense bases should cultivate two practices: Calmness (Samatha) and Insight (Vipassanā). First, one should contemplate turning away from evil and delight in goodness, filling the body with this joy. As the coarse and harsh four elements subside, the gentle and flexible four elements arise, giving way to the pleasure of tranquil stillness and a mind unified and undisturbed. One should focus the mind inwardly on the characteristics of the sense bases and carefully guard the origin from which these characteristics arise. During this contemplation, the sign of purity will appear. When a monk sees this sign, he should guard it well, just as the Buddha taught. It is like a brooding hen that carefully protects her eggs; they will certainly hatch. A monk’s practice is just the same: with diligent and focused guarding, he will certainly succeed. The twelve stages of cultivation will bear fruit, and the signs will appear clearly. As the practitioner guards them carefully, he abandons all negligence. As the fruits of practice mature, the experience becomes pure and wondrous, free from all defilement. It shines brightly like a precious gem, or like still water. This vast experience fills the entire field of awareness, though initially only a small part of the body is involved. It then spreads far and wide before returning. Upon returning, a single sign appears, which then divides into two. These two merge back into one, forming a \*mandala\*—a complete, sacred circle of experience. This mandala remains calm, level, and stable, displaying all kinds of signs, like stars spread across the sky. Then it breaks apart. Breaking apart, each fragment flows outward and then merges back into one whole. Again, it spreads far and wide, filling all directions. After filling all directions, it settles back, safe and stable. When settled, a sign of maturity appears. When the sign of maturity appears, various kinds of signs manifest, growing vast and wide—subtle, wondrous forms and all kinds of extraordinary visions. Within this experience, the inner sense bases become an empty cluster, while external sights, sounds, smells, tastes, and touch, as well as all things of the past, present, and future—whether good, bad, or neutral—appear in their entirety. One observes them as they truly are.

復次，外六入如賊，內六入如空聚，亦說內外入為此彼岸。此十二入諸勝妙相，增廣無量，佛說修多羅中廣說。

> Furthermore, the six external sense bases are like thieves, and the six internal sense bases are like an empty village. It is also said that the internal and external sense bases are like this shore and the other shore. These twelve sense bases encompass countless sublime and wondrous characteristics. The Buddha has extensively explained them in the sutras.

復次，修行者，於此境界熟相起，起已復壞，間間有斷離相，斷離相流注極遠，停住一處。如寶瓶盛水，然後還開，漸見寂滅；寂滅已，復有諸餘一切功德相生。諸入門中常雜相流出，各各出已，復於一處，成曼荼邏。曼荼邏上，復有自相起；起已復熟，熟已不久寂滅。然後修行復加專精，更現清淨微妙禪相，現已如前，次第寂滅。

> Then, as the practitioner continues, within this state of experience, signs of maturation arise. Once arisen, they fade away, leaving intervals marked by a sense of separation. This separated nature flows on extensively, eventually gathering at one point, like filling a jeweled vase with water and then uncorking it—gradually settling into stillness. After this stillness, all other virtuous qualities emerge. From all entryways, a stream of mixed signs flows forth; after each emerges, they come together in one place, forming a mandala. Upon this mandala, further self-manifestations arise; after arising, they ripen; once ripened, they soon cease. Then the practitioner, with renewed focus and effort, manifests a pure and subtle sign of meditative absorption. Once it appears, it too, like before, gradually ceases.

復次，修行於諸入中更有種種妙相，於繫心處決定相起，名髻中明珠喻三昧。修行自觀身作二分，眾寶藏上有寶蓮花；修行自見身在蓮花上，眾寶妙花，莊嚴圍遶。復次，如世尊修多羅說六眾生喻，行者於此具足觀察。所謂眼為狗，走逐五色村；耳為鳥，隨空聲起；鼻為毒蛇；隨逐香穴；舌為野干，貪五味死屍；身為輸收磨羅，常樂入觸海；意為猨猴，常樂遊縱三世法林。若六種眾生，繫著一處，不能自在，各遊所樂。修行如是，以三昧正念，繫縛六根，不令自在馳散所緣，然後以清淨智觀法真實。癡冥凡夫六境中，貪著悕望無量惡法，如是正觀，悉能除滅一切眾生樂著境界，自起障礙，不至涅槃。是故修行欲壞生死、趣涅槃者，當降伏諸根，遠離境界。

> Furthermore, in the practice of cultivating the senses, there are various wondrous signs. When the mind become settled in a state of concentration, a definite image arises known as the "Pearl in the Topknot" samadhi. The practitioner visualizes their own body as two parts, with a precious lotus flower atop a heap of treasures; they see themselves seated on that lotus, surrounded by a multitude of exquisite, ornamenting flowers. Again, as the World-Honored One explained in the sutras with the parable of the six animals, the practitioner should fully observe this. The eye is like a dog, chasing after the villages of the five colors; the ear is like a bird, following sounds that arise in the air; the nose is like a poisonous snake, pursuing the cave of scents; the tongue is like a jackal, craving the carcasses of the five tastes; the body is like a shark, always delighting in entering the ocean of touch; the mind is like a monkey, constantly enjoying romping through the forests of the three times. If these six creatures are tied up together in one place, they cannot move freely, each following its own desires. Likewise, the practitioner, with the right mindfulness of samadhi, ties up the six sense faculties, not letting them run free toward their objects. Then, with a pure wisdom, they observe the true nature of reality. Deluded ordinary beings, sunk in darkness, greedily crave for countless evil things among the six sense objects. Through such correct observation, all beings' attachment to sense objects—which creates their own obstacles, preventing them from reaching nirvana—can be completely eradicated. Therefore, the practitioner who wishes to destroy birth-and-death and progress toward nirvana should subdue the sense faculties and distance themselves from sense objects.