---
title: "法華三昧懺儀 · 5 略明修證相"
description: "法華三昧懺儀由隋代天台宗创始人智顗大师撰述。该典籍诞生于中国佛教忏法体系成熟时期，融合了《法华经》教义与天台止观实践。全文系统构建了以忏悔、诵经、禅观为核心的修行仪轨，指导修行者通过身口意三业清净，证入法华三昧境界。作为汉传佛教最早形成的忏仪之一，它奠定了后世忏法体系的理论基础，对天台宗实践哲学发展影响深远，至今仍是佛教重要修行范本。"
url: "https://rushiwowen.co/en/r/cmcwo47pz0oswjs04ozvktv3s"
---

### 略明修證相第五

> Brief Explanation of Cultivation and Realization, Chapter 5

行者若能如是。於三七日一心精進。修三昧時於三七日。中間或滿三七日已有三種。行者證相不同。今當略分別之。一者下根行者證相。二者中根行者證相。三者上根行者證相。下根證相者。所謂三七日中間或三七日滿。獲得戒根清淨。云何當知。就中亦有三品。一者下品行者。若得種種諸靈異好夢。或覺諸根明淨。四大輕利顏色鮮潔。身有氣力威德巍巍。道心勇發。是名下品知戒根漸淨相也。中品戒根淨相者。於三七日中若三七日滿。於行道時。若坐禪中。忽見種種靈瑞。所謂光華淨色異妙香氣。及善聲稱讚。諸如梵網經菩薩戒中說。見如是一一靈瑞相已。身心慶悅得法喜樂。無諸惡相。是名中品知戒根淨相也。上品戒根淨相者。於三七日中若三七日滿。於行道及坐禪中。雖不證種種法門。而身心安樂寂靜。於靜心中自見其身戒清淨相。所謂見身著淨法服。威儀齊整身相端嚴。在清淨眾中自見善業之相。了了分明。三篇戒相次第而現。信心開發心得法喜。安隱快樂無有怖畏。於定心中見如是等一一諸善業相。是名上品戒根淨相。以是三品相貌。驗知戒根漸得清淨也。其相眾多不可廣說。若罪重難滅而能用心。苦到懺悔不止。或時見諸罪相。所謂見無頭手。及深坑濁水猛火臭穢。種種諸惡境界。見已心生恐畏。當重懺悔。懺悔不止於後亦得戒清淨也。

> If a practitioner can practice sincerely in this way for twenty-one days, with single-minded effort, during the practice of Samadhi or at the end of the twenty-first day, they may experience three kinds of evidence of progress. Now I will briefly discuss these differences. First, the signs for a practitioner of lesser capacity. Second, the signs for a practitioner of medium capacity. Third, the signs for a practitioner of higher capacity. The signs for a practitioner of lesser capacity are as follows: During the twenty-one days, or at their conclusion, they attain purity of the precepts. How can this be known? There are three levels within this: 1. \*\*The lower level practitioner\*\*: They may experience various auspicious dreams, feel that their senses become clear and sharp, their body light and energetic, their complexion bright and clean, their body strong with an impressive and dignified presence, and their spiritual aspiration vigorously awakened. This is known as the sign of the lower level, indicating gradual purification of the precepts. 2. \*\*The medium level sign of purity\*\*: During the twenty-one days or at their end, while walking in meditation or sitting in Chan, they may suddenly see various spiritual signs—such as radiant light, pure colors, extraordinary fragrances, and sounds of kind praise, as taught in the \*Brahma Net Sutra\* bodhisattva precepts. After seeing such signs, they feel joy in body and mind, experience the bliss of the Dharma, and have no evil signs. This is known as the sign of the medium level, indicating the purification of the precepts. 3. \*\*The higher level sign of purity\*\*: During the twenty-one days or at their end, while walking in meditation or sitting in Chan, even if they do not realize various Dharma doors, their body and mind become peaceful, joyful, and still. In the stillness of their mind, they see the sign of their own pure precepts, such as seeing themselves wearing pure Dharma robes, with dignified and orderly demeanor, a serene and noble appearance. Amidst a pure assembly, they see images of their own virtuous karma, clearly and distinctly. The three categories of precepts appear in order. Their faith develops, they feel the joy of the Dharma, they are peaceful and happy, without fear. In this settled mind, they see such virtuous karmic signs. This is known as the sign of the higher level, indicating the purification of the precepts. Through these three types of signs, one can verify that the precepts are gradually becoming pure. The signs are many and cannot be fully described. If someone's karmic offenses are heavy and difficult to eradicate, but they exert sincere effort, earnestly repent without ceasing, they may sometimes see signs of their offenses—such as headless or handless bodies, deep pits, muddy water, raging fire, foul smells, and various other evil scenes. Upon seeing this, they should feel respect and fear, and renew their repentance. If they do not stop repenting, eventually their precepts will also become pure.

云何當知。中根行者得證淨相。所謂得定根清淨。就中亦有三品。下品行者若於坐禪時。忽覺身心澄靜發諸禪定。所謂欲界住及未到地定身心空寂。身中諸觸次第而發。覺觀分明。喜樂一心默然寂靜。或緣眾生證慈悲喜捨。或復緣佛相好。善心開發入諸三昧。如是等種種諸定。是名下品定根清淨相也。中品知定根清淨相者。有諸行者於坐禪時身心安定。覺出入息長短細微。遍身毛孔出入無閡。因是見身三十六物了了分明。發諸喜樂入種種禪定。或見內外身諸不淨白骨狼籍。或見白骨皎潔分明厭離世間。因是發諸禪定。身心快樂寂然正受。或緣諸法而生慈悲喜捨。或緣諸佛微妙智慧種種功德而生三昧。如是等種種諸定開發。是名中品定根清淨相也。上品定根清淨相者。行者於坐禪中身心安靜。心緣世間陰入界法。即覺無常苦空身受心法。悉皆不實。十二因緣虛假無主。一切諸法不生不滅。猶如虛空身心寂然。與空無相無願相應。而生種種諸深禪定。微妙快樂寂靜無為。厭離世間憫念一切。無復蓋覆及諸惡法。是名上品定根淨相。此則略說中根行者得定根清淨相也。云何當知。上根行者得證之相。所謂慧根清淨故。就中亦有三品。下品慧根淨相者。若於三七日中若三七日滿。若於行坐之中入諸禪定。忽覺身心如雲如影夢幻不實。因是覺心內發。智慧分明了達諸法。方便巧說無有障閡。通達十二部經隨義解釋難問無滯。說法無盡。是名下品慧根淨相也。中品慧根淨相者。所謂行者於行坐誦念之中。身心寂然猶如虛空。入諸寂定。於正慧中面見普賢菩薩乘六牙白象。與無量菩薩眾而自圍遶。以一切眾生所喜見身現其人前。是人以見普賢菩薩故。即得三昧及陀羅尼。其名曰旋陀羅尼。百千萬億旋陀羅尼。法音方便陀羅尼。陀羅尼者。即是大智慧也。得是大智慧故。諸佛所說一聞不忘通達無閡。於一句中通達一切義說無窮盡。如虛空中風。得如是種種諸智慧門。是名中品慧根淨相也。上品慧根淨相者。行者亦於行坐誦念之中。身心豁然清淨入深禪定。覺慧分明心不動搖。於禪定中得見普賢菩薩。釋迦多寶分身世尊。及十方佛。得無閡大陀羅尼獲六根清淨。普現色身開佛知見。入菩薩位。廣說如普賢觀經中。是名上品慧根淨相。此則略說三根行者得證之相。差別不同。是三種正相中或有魔事相似。若證此法應善分別。不得即生等心也。是故行者若欲得此大功德利者。應當三七日中。一心精進修前方法。若三七日不得當復加功。勿得懈息。若得障道罪漸滅。而三昧諸深法門未現在前。欲常行三昧。未必悉依上十法。但取安樂行品中所說之意。一心修習即自得六根清淨。見十方佛獲普現色身。開佛知見入菩薩位也。當知三七日為期。作如上所說。六時而行者為教新學菩薩。未能入深三昧。先以事法調伏其心。破重障道罪。因此身心清淨得法喜味。若欲一心常寂入深三昧。即須廢前所行。直依安樂行常好坐禪。觀一切法空如實相。不起內外諸過。大悲憐憫一切眾生心無間念。即是修三昧也。若依前法則事煩為妨。是故行者既得此意。當自以智力斟酌。一期所說不可全用。初學之者未能善巧。且依今文用前方法修三昧也。

> \*\*How to recognize the signs of meditative stability for practitioners of intermediate capacity\*\* For practitioners of intermediate capacity, the signs of achieving meditative stability include the complete purification of the concentration faculty. This also has three levels. For the \*\*lower level\*\*: When a practitioner sits in meditation, they suddenly feel their body and mind become clear and still, and various states of meditative absorption (dhyāna) arise. These include stability in the realm of desire and the "unreached ground," where body and mind feel empty and still. Various physical sensations arise in sequence, discernment is clear, and there is joy, happiness, and a unified, silent stillness. They may also develop loving-kindness, compassion, empathetic joy, and equanimity toward all beings, or focus on the excellent marks of a Buddha, with a virtuous mind opening into various states of concentration. These are the signs of the lower level of purified concentration. For the \*\*middle level\*\*: Signs of purified concentration include practitioners stabilizing their body and mind in meditation, clearly perceiving the breath as long, short, and subtle, flowing freely through the pores of the entire body without obstruction. They then see the thirty-six parts of the body clearly. Various states of joy and meditative absorption arise. They may see the impurities of the body inside and out, or white bones scattered about. They may see skeletons, pure and bright, and feel a deep aversion to the world. From this, various dhyānas arise—body and mind are happy, and they abide peacefully in right absorption. They may generate loving-kindness, compassion, empathetic joy, and equanimity toward all phenomena, or enter samādhi by focusing on the subtle wisdom and various virtues of all Buddhas. These various states of concentration developing are the signs of the middle level of purified concentration. For the \*\*higher level\*\*: A practitioner in meditation has a peaceful body and mind. As their mind observes the aggregates (skandhas), sense realms (āyatanas), and elements (dhātus) of the world, they directly realize that all is impermanent, suffering, empty, and without self. Body, feeling, mind, and phenomena are all unreal. The twelve links of dependent origination are false and without a true owner. All phenomena neither arise nor cease, like empty space. Body and mind are utterly still. They are in accord with emptiness (śūnyatā), signlessness (ānimitta), and wishlessness (apraṇihita). From this, various profound dhyānas arise—subtle bliss, stillness, and unconditioned peace. They are wearied by the world and compassionate toward all beings. No more coverings (nīvaraṇas) or unwholesome states remain. These are the signs of the higher level of purified concentration. This is a brief explanation of how practitioners of intermediate capacity achieve purified concentration. \*\*How to recognize the signs of realization for practitioners of highest capacity\*\* These are characterized by the complete purification of the wisdom faculty (prajñā). This also has three levels. For the \*\*lower level\*\*: If, within a period of twenty-one days, or after completing twenty-one days, while walking or sitting in concentration, a practitioner suddenly feels that their body and mind are like clouds, like shadows, like a dream—unreal. From this, the mind of discernment arises within them. Wisdom is clear, and they thoroughly understand all phenomena. They become skilled in using expedient means to teach without hindrance, penetrate the twelve divisions of the scriptures, explain meanings freely without getting stuck, and their discourse is inexhaustible. These are the signs of the lower level of purified wisdom. For the \*\*middle level\*\*: A practitioner, while walking, sitting, or reciting, has a body and mind that are utterly still, like empty space, entering various states of stillness. In the midst of right wisdom, they see face-to-face the Bodhisattva Samantabhadra, seated on a six-tusked white elephant, surrounded by countless bodhisattvas, appearing before them in a body pleasing to all beings. By seeing Samantabhadra, they attain samādhi and dhāraṇī. These are called the dhāraṇī of revolving, the dhāraṇī of billions of revolutions, and the dhāraṇī of convenient skill in the sound of the Dharma. Dhāraṇī is great wisdom. Having attained this great wisdom, they never forget anything taught by the Buddhas after hearing it once. Understanding everything without hindrance, they penetrate every meaning in a single phrase, teaching without end. Like wind in the sky, they attain various such gateways of wisdom. These are the signs of the middle level of purified wisdom. For the \*\*higher level\*\*: A practitioner, also while walking, sitting, or reciting, suddenly has their body and mind open, clear, and pure, entering profound dhyāna. Their awakened wisdom is clear, and the mind is unwavering. In the midst of concentration, they see Samantabhadra; the manifestation Buddhas Śākyamuni and Prabhūtaratna; and the Buddhas of the ten directions. They attain the unobstructed great dhāraṇī, gain purity of the six sense faculties, manifest their body everywhere according to beings' needs, open the Buddhas' knowledge and vision, and enter the stage of a bodhisattva. A detailed explanation is found in the \*Sutra of Contemplating Samantabhadra\*. These are the signs of the highest level of purified wisdom. This is a brief explanation of the signs of realization for practitioners of the three capacities, with their distinctions and differences. Among these three correct signs, there may be some demonic deceptions. If one attains these states, they should carefully distinguish them and not immediately give equal trust to all. Therefore, a practitioner who wishes to attain this great merit should, for twenty-one days, practice the previous methods with single-minded diligence. If they do not succeed within twenty-one days, they should increase their effort and not become lazy. If the obstructive karmic hindrances gradually dissolve, but the profound gateways of samādhi have not yet appeared, one who wishes to constantly practice samādhi does not necessarily have to follow exactly all ten of the previous methods. Instead, one should take the meaning taught in the "Chapter on the Practice of Ease and Bliss" (\*Anlexing Pin\*) and practice with single-minded focus. They will then naturally attain the six sense faculties' purity, see the Buddhas of the ten directions, gain the ability to manifest their body everywhere according to beings' needs, open the Buddhas' knowledge and vision, and enter the stage of a bodhisattva. Know that the twenty-one day period is for new Bodhisattvas who have not yet been able to enter profound samādhi. They must first use practical methods to tame their minds, break through heavy obstructive karmic hindrances, and thereby gain physical, mental, and spiritual purity and a taste of Dharma-joy. Those who wish to practice single-mindedly in constant stillness, entering profound samādhi, should set aside those previous practices and directly follow the "Practice of Ease and Bliss": practice good sitting meditation, contemplate the emptiness and true suchness of all phenomena, not give rise to inner or outer faults, and with great compassion and pity toward all beings, maintain a continuous mind without idle thoughts. This \*is\* the cultivation of samādhi. If one follows the previous methods, they become complicated and can hinder practice. Therefore, once a practitioner understands this principle, they should use their own wisdom to discern what to do. The teachings given for a particular period cannot be applied completely. Beginners, lacking skillful means, should for now follow the text and use the previous methods to cultivate samādhi.

## 法華三昧懺儀

> Rite of Repentance for the Lotus Samadhi