---
title: "發菩提心經論 · 8 禪那波羅蜜品"
description: "发菩提心经论由古印度天亲菩萨造论，后秦高僧鸠摩罗什于公元5世纪初译成汉文。该论属大乘佛教重要典籍，系统阐述发菩提心的理论、方法及实践意义，强调慈悲与智慧并重，是修习菩萨道的基础指南。本论在汉传佛教中具有崇高地位，为信众发起和巩固菩提心提供了权威依据，对大乘佛教修行体系的形成与传播影响深远。"
url: "https://rushiwowen.co/en/r/cmcxu4evt01elky04y4cil8fg"
---

### 發菩提心經論禪那波羅蜜品第八

> Chapter 8: Dhyana Paramita

云何菩薩修習禪定？禪定若為自利他利及二俱利，如是禪定則能莊嚴菩提之道。菩薩為欲調伏眾生令離苦惱，故修禪定。修禪定者，善攝其心，一切亂想不令妄干，行住坐臥係念在前，逆順觀察髑髏項脊、臂肘胸脇、髖髀脛踝，安般數息，是名菩薩初修定心。修禪定故，不受眾惡心常悅樂，是名自利。教化眾生令修正念，是名利他。以己所修清淨三昧離惡覺觀，化諸眾生令同己利，是名俱利。因修禪定，獲得八解乃至首楞嚴金剛三昧，是名莊嚴菩提之道。禪定由三法生。云何為三？一從聞慧、二從思慧、三從修慧，從是三法漸漸而生一切三昧。云何聞慧？如所聞法心常愛樂，復作是念：無礙解脫等諸佛法，要因多聞而得成就。作是念已，於一切求法時轉加精勤，日夜常樂聽法無有厭足，是名聞慧。云何思慧？思念觀察一切有為法如實相，所謂無常苦空無我不淨，念念生滅不久敗壞。而諸眾生憂悲苦惱憎愛所繫，但為貪恚癡火所然，增長後世苦惱大聚，無有實性猶如幻化。見如是已，於一切有為法即生厭離，轉加精勤趣佛智慧，思惟如來智慧不可思議不可稱量，有大勢力無能勝者，能至無畏安隱大城不復轉還，能救無量苦惱眾生。如是知見佛無量智，見有為法無量苦惱，志願進求無上大乘，是名思慧。云何修慧？從初骨觀乃至阿耨多羅三藐三菩提，皆名修慧。離欲不善法、有覺有觀、離生喜樂入初禪。滅覺觀、內清淨、心一處、無覺無觀、定生喜樂入二禪。離喜故行捨、心念安慧、身受樂、諸賢聖能說能捨，常念受樂入三禪。斷苦斷樂故、先滅憂喜故，不苦不樂行捨念淨入四禪。過一切色相、滅一切有對相，不念一切別異相故，知無邊虛空，即入虛空無色定處。過一切虛空相，知無邊識，即入無色識定處。過一切識相，知無所有，即入無所有無色定處。過一切無所有處，知非有想非無想安隱，即入無色非有想非無想處。但隨順諸法行故而不樂著，求無上乘成最正覺，是名修慧。菩薩從是聞思修慧，精勤攝心，則能成就通、明、三昧、禪那波羅蜜。

> How does a bodhisattva practice meditation? If meditation benefits oneself, benefits others, and benefits both, then such meditation adorns the path to enlightenment. A bodhisattva practices meditation in order to tame sentient beings and free them from suffering. Those who practice meditation skillfully govern their minds, not allowing random thoughts to disturb them. Whether walking, standing, sitting, or lying down, they keep mindfulness present before them. They observe in forward and reverse order the skull, neck, spine, arms, elbows, chest, ribs, hips, thighs, shins, and ankles, and they practice counting the breath (ānāpāna). This is called the bodhisattva’s initial settling of the mind in meditation. Because of practicing meditation, they no longer accept unwholesome states and their mind is always joyful—this is called benefiting oneself. Teaching sentient beings to cultivate right mindfulness is called benefiting others. Using the pure samādhi they have cultivated to abandon unwholesome thoughts and perceptions, and guiding sentient beings to share in that same benefit, is called benefiting both. Through practicing meditation, they attain the eight liberations and even the Śūraṅgama and Vajra samādhis—this is called adorning the path to enlightenment. Meditation arises from three factors. What are these three? First, wisdom from learning; second, wisdom from reflection; third, wisdom from cultivation. From these three, all samādhis gradually arise. What is wisdom from learning? One constantly delights in the Dharma they have heard, and further thinks: “Unobstructed liberation and other Buddha-dharmas are achieved through much hearing (learning).” Having thought thus, they strive even more diligently in their search for the Dharma, day and night constantly delighting in listening to the Dharma without ever tiring. This is called wisdom from learning. What is wisdom from reflection? One contemplates and observes all conditioned phenomena as they truly are: impermanent, suffering, empty, without self, and impure, arising and ceasing moment by moment, soon decaying and perishing. Yet sentient beings are bound by sorrow, lamentation, pain, aversion, and attachment, burning with the fires of greed, hatred, and ignorance, increasing the great mass of suffering in future lives, having no true nature, like an illusion or a magical creation. Seeing this, one becomes disenchanted with all conditioned phenomena, strives even more diligently toward the wisdom of the Buddha, and reflects: The wisdom of the Tathāgata is inconceivable, immeasurable, of great power, invincible, able to lead one to the fearless and secure great city from which there is no turning back, and able to rescue countless suffering sentient beings. Thus knowing and seeing the Buddha’s boundless wisdom, and seeing the boundless suffering of conditioned phenomena, they resolve to pursue the unsurpassed Great Vehicle. This is called wisdom from reflection. What is wisdom from cultivation? From the initial contemplation of the skeleton (as a meditation object) up to the attainment of Anuttarā Samyaksaṃbodhi (unsurpassed complete enlightenment), this entire path is called wisdom from cultivation. One abandons desire and unwholesome states, attains the first dhyāna (jhana), which is accompanied by applied and sustained thought, born of detachment and filled with joy and happiness. Then one stills applied and sustained thought, gains inner clarity, the mind becomes one-pointed, and without applied or sustained thought, attains the second dhyāna, born of concentration and filled with joy and happiness. Then, because of the fading of joy, one dwells in equanimity, mindfulness, and clear awareness, experiencing happiness with the body—this is the third dhyāna, which the noble ones describe as one who dwells equanimously and mindfully, experiencing happiness. Then, by abandoning both pleasure and pain, and with the earlier disappearance of joy and sorrow, one attains the fourth dhyāna, which is neither painful nor pleasant, pure in equanimity and mindfulness. Then, going beyond all perceptions of form, extinguishing all perceptions of resistance, and not attending to perceptions of diversity, one realizes “space is infinite” and enters the sphere of infinite space (the first formless attainment). Then, going beyond the sphere of infinite space, one realizes “consciousness is infinite” and enters the sphere of infinite consciousness. Then, going beyond the sphere of infinite consciousness, one realizes “nothing exists” and enters the sphere of nothingness. Then, going beyond the sphere of nothingness, one realizes “neither perception nor non-perception” as peaceful, and enters the sphere of neither perception nor non-perception. But they do not cling to these states, merely following them as part of the practice. Seeking the unsurpassed Vehicle, they realize the highest enlightenment. This is called wisdom from cultivation. Thus, through wisdom from learning, reflection, and cultivation, a bodhisattva diligently governs the mind and is able to perfect spiritual penetrations, insights, samādhi, and the pāramitā of meditation (dhyāna pāramitā).

復次，菩薩修定復有十法行，不與聲聞辟支佛共。何等十？一者修定無有吾我，具足如來諸禪定故。二者修定不味不著，捨離染心不求己樂故。三者修定具諸通業，為知眾生諸心行故。四者修定為知眾心，度脫一切諸眾生故。五者修定行於大悲，斷諸眾生煩惱結故。六者修定諸禪三昧，善知入出過於三界故。七者修定常得自在，具足一切諸善法故。八者修定其心寂滅，勝於二乘諸禪三昧故。九者修定常入智慧，過諸世間到彼岸故。十者修定能興正法，紹隆三寶使不斷絕故。如是定者，不與聲聞辟支佛共。復次，為知一切眾生煩惱心故，是故修集諸禪定法助成住心，令此禪定住平等心，是名為定。如是等定，則等於空、無相、無願無作。空無相無願無作等者則眾生等，眾生等者則諸法等，入如是等是名為定。復次，菩薩雖隨世行不雜於世，捨世八法滅一切結，遠離憒閙樂於獨處。菩薩如是修行禪定，心安止住離世所作。復次，菩薩修定，具諸通智方便慧故。云何為通？云何為智？若見色相、若聞音聲、若知他心、若念過去、若能遍至諸佛世界，是名為通。若知色即法性，解了音聲心行性相寂滅三世平等，知諸佛界同虛空相而不證滅盡，是名為智。云何方便？云何為慧？入禪定時生大慈悲不捨誓願，心如金剛，觀諸佛世界，莊嚴菩提道場，是名方便。其心永寂，無我無眾生，思惟諸法本性不亂，見諸佛界同於虛空，觀所莊嚴同於寂滅，是名為慧。是名菩薩修行禪定，通智方便慧故差別，四事俱行，得近阿耨多羅三藐三菩提。菩薩摩訶薩修行禪定，無餘惡心，以不動法故，是則具足禪那波羅蜜。