---
title: "阿毘達磨法蘊足論 · 14 修定品"
description: "阿毘達磨法蘊足論相傳由佛陀弟子目犍連所造唐代玄奘法師漢譯是早期佛教論藏的重要典籍該論屬於說一切有部系統以法相為綱闡述五蘊十二處十八界等基本教義系統剖析諸法名相與因果關係內容精深結構嚴整被視為阿毘達磨文獻的基礎著作對後世部派佛教理論發展影響深遠為研究早期佛教哲學思想與修行體系的核心文獻之一在漢傳佛教中具有權威地位"
url: "https://rushiwowen.co/en/r/cmcxv5a8s0dllky0422trwptl"
---

### 修定品第十四

> Chapter 14: Cultivating Meditative Concentration

一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「有四修定。何等為四？謂有修定，若習若修、若多所作，能令證得現法樂住。復有修定，若習若修、若多所作，能令證得殊勝智見。復有修定，若習若修、若多所作，能令證得勝分別慧。復有修定，若習若修、若多所作，能令證得諸漏永盡。云何修定，若習若修若多所作，能令證得現法樂住？謂有苾芻，即於自身離生喜樂，滋潤遍滋潤、充滿遍充滿、適悅遍適悅故，離生喜樂於自身中無有少分而不充滿，是名修定若習若修若多所作能令證得現法樂住。云何修定，若習若修若多所作，能令證得殊勝智見？謂有苾芻，於光明想善攝受、善思惟、善修習、善通達，若晝若夜無有差別、若前若後無有差別、若下若上無有差別，開心離蓋，修照俱心、除闇昧心，修無量定，是名修定若習若修若多所作能令證得殊勝智見。云何修定，若習若修若多所作，能令證得勝分別慧？謂有苾芻，善知受生、善知受住、善知受滅盡沒，於此住念非不住念，及善知想、善知尋，於此住念非不住念，是名修定若習若修若多所作能令證得勝分別慧。云何修定，若習若修若多所作，能令證得諸漏永盡？謂有苾芻，於五取蘊數數隨觀生滅而住，謂此是色、此是色集、此是色滅，此是受想行識、此是受想行識集、此是受想行識滅，是名修定若習若修若多所作能令證得諸漏永盡。」爾時世尊為攝前義而說頌言：

> Once, the Blessed One was residing in Śrāvastī, at the Jeta Grove in Anāthapiṇḍada’s Park. At that time, the World-Honored One addressed the monks: “There are four kinds of meditative practice. What are these four? First, there is a meditative practice that, when cultivated, practiced, and developed, helps one attain peaceful abiding in the present life. Second, there is a meditative practice that, when cultivated, practiced, and developed, helps one attain extraordinary clarity of vision. Third, there is a meditative practice that, when cultivated, practiced, and developed, helps one attain superior discernment and wisdom. Fourth, there is a meditative practice that, when cultivated, practiced, and developed, helps one attain the complete eradication of all mental impurities. What is the meditative practice that, when cultivated, practiced, and developed, helps one attain peaceful abiding in the present life? It is when a monk, within his own body, experiences the joy and happiness born of detachment. He soaks, saturates, fills, and pervades his entire body with this joy, leaving no part untouched. This is called the meditative practice that leads to peaceful abiding in the present life. What is the meditative practice that, when cultivated, practiced, and developed, helps one attain extraordinary clarity of vision? It is when a monk properly focuses on, reflects upon, practices, and masters the perception of light. He maintains this perception without distinction between day and night, before and after, above and below. With an open mind, free from obstacles, he develops a mind suffused with brightness, dispelling darkness, and cultivates a boundless meditative state. This is called the meditative practice that leads to extraordinary clarity of vision. What is the meditative practice that, when cultivated, practiced, and developed, helps one attain superior discernment and wisdom? It is when a monk clearly understands the arising, the dwelling, and the passing away of feelings. In this, he remains mindful, not unmindful. He also clearly understands perceptions and thoughts, their arising, dwelling, and passing away, remaining mindful throughout. This is called the meditative practice that leads to superior discernment and wisdom. What is the meditative practice that, when cultivated, practiced, and developed, helps one attain the complete eradication of all mental impurities? It is when a monk continually observes the arising and passing away of the five aggregates of grasping. He contemplates: ‘This is form, this is the arising of form, this is the passing of form. This is feeling, perception, mental formations, and consciousness; this is their arising, this is their passing.’ This is called the meditative practice that leads to the complete eradication of all mental impurities.” Then the World-Honored One, to summarize the above, spoke this verse:

「斷欲想憂惱， 離惛沈惡作，得清淨捨念， 法尋伺前行。現法樂為初， 次勝知見慧，破無明等漏， 後證解脫果。」

> "When desires and worries are cut off, And drowsiness and remorse left behind, You gain pure equanimity and mindfulness, With reflection and investigation leading the way. Present joy comes first, Followed by superior knowledge and insight, Breaking ignorance and other taints, And finally realizing the fruit of liberation."

即於自身者，謂身亦名身、根亦名身、五色根亦名身、四大種所造聚亦名身。今此義中意說四大種所造聚名身。離生喜樂者，謂初靜慮所有喜樂平等受受所攝，身輕安心輕安，是名喜樂。如是喜樂，從離欲惡不善法起等起、生等生、聚集出現，故名離生喜樂。滋潤遍滋潤、充滿遍充滿、適悅遍適悅者，謂即於自四大種所造聚身，離生喜樂起等起、生等生、聚集出現。滋潤遍滋潤是一義，充滿遍充滿是一義，適悅遍適悅是一義，由下中上長養差別。譬如農夫，初以少水溉灌畦壠，爾時畦壠滋潤遍滋潤。次以中水溉灌畦壠，爾時畦壠充滿遍充滿。後以多水溉灌畦壠，爾時畦壠適悅遍適悅。苾芻亦爾，初以下品離生喜樂，長養大種所造聚身，爾時自身滋潤遍滋潤。次以中品離生喜樂，長養大種所造聚身，爾時自身充滿遍充滿。後以上品離生喜樂，長養大種所造聚身，爾時自身適悅遍適悅離生喜樂。於自身中無有少分而不充滿者，謂從足至頂，離生喜樂作長養事無不充滿。是名修定者，云何為定？謂即於自身離生喜樂滋潤遍滋潤、充滿遍充滿、適悅遍適悅故，心住等住近住安住、不散不亂攝止等持心一境性，總名為定。云何為修？謂於此定，若修若習、恒作常作加行不捨，總名為修。若習若修若多所作者，顯於此定能得自在。能令證得現法樂住者，謂於此定若習若修若多所作，於現法中證得樂住，可愛可樂、可欣可意，無所悕望、無所思慕、寂靜安隱，故名樂住。於此樂住得獲成就、親近觸證，故名證得。復次初靜慮所攝離生喜樂俱行心一境性，說名為定。即於此定若修若習、恒作常作加行不捨，說名為修。若習若修若多所作，顯彼自在。能令證得現法樂住，義如前說。

> When we speak of "the body itself" in this context, it refers to what is called the body: the physical body itself, the sense faculties themselves, the five physical sense organs themselves, and the aggregate composed of the four great elements. Here, the term specifically means the body formed by the aggregation of the four great elements (earth, water, fire, and air). "Joy and happiness born of seclusion" refers to the joy and happiness present in the first meditative absorption. This includes both the mental and physical ease and calmness associated with equanimous feeling. Such joy and happiness arise from having abandoned desires and unwholesome states, coming into being, being generated, and manifesting as a collection—hence they are called "joy and happiness born of seclusion." The experience of "moistening, thoroughly moistening; filling, thoroughly filling; and refreshing, thoroughly refreshing" is explained in three distinct stages. It means that within the physical body made from the four great elements, this joy and happiness born of seclusion arises, establishes itself, and fully manifests. "Moistening, thoroughly moistening" describes one level of experience, "filling, thoroughly filling" describes a deeper level, and "refreshing, thoroughly refreshing" describes the most complete level. These correspond to a progressive nourishment of the body, from a lesser stage to a middle stage, and finally to a higher stage. For example, consider a farmer. First, he irrigates his field furrows with a small amount of water. At that time, the furrows become moistened, thoroughly moistened. Next, he irrigates them with a moderate amount of water, and they become filled, thoroughly filled. Finally, he irrigates them with abundant water, and they become refreshed, thoroughly refreshed. Likewise, a monk first nourishes his physical body with the lower-grade joy and happiness born of seclusion—at this point, his body is moistened, thoroughly moistened. Then, he nourishes it with the middle-grade joy and happiness—his body becomes filled, thoroughly filled. Finally, with the higher-grade joy and happiness—his body becomes refreshed, thoroughly refreshed. This joy and happiness born of seclusion so completely fills his body that no part whatsoever is untouched: from the crown of the head to the soles of the feet, the nourishing work of the joy and happiness born of seclusion pervades entirely. This is what is called "cultivating concentration." What is concentration? It is the state of mind, born from this joy and happiness filling the body, where the mind abides settled, fixed, and stable; it does not scatter, is not disturbed, but is gathered, held, and unified in one-pointedness of mind. This whole state is called concentration. What is "cultivation"? It refers to the repeated practice of this concentration—continuously doing it, constantly engaging in it, applying effort without abandoning it. This entire process is called cultivation. "Practicing it again and again, cultivating it repeatedly, and doing it often" shows that one gains mastery and freedom in this concentration. The phrase "enabling him to attain a pleasant abiding in the present life" means that by practicing this concentration repeatedly and often, in this very life, one realizes a state of peaceful dwelling that is delightful, pleasant, joyful, captivating, free from longing and craving, utterly calm and secure. Hence it is called "pleasant abiding." Being able to achieve, accomplish, personally approach, and directly experience this state of dwelling—that is what is meant by "attaining." Furthermore, the state of mind that is one-pointed and flows together with the joy and happiness born of seclusion, belonging to the first meditative absorption, is called concentration. The repeated practice of this concentration—constantly doing it, tirelessly and without abandoning it—is called cultivation. And the repeated and frequent practice that demonstrates mastery over it—enabling one to attain this pleasant abiding in the present life—has the same meaning as explained above.

於光明想善攝受等者，云何光明定加行、修何加行入光明定？謂於此定初修業者，先應善取淨月輪相、或復善取淨日輪相、或復善取藥物末尼諸天宮殿星宿光明、或復善取燈燭光明、或復善取焚燒城邑川土光明、或復善取焚燒山澤曠野光明，或復善取焚燒十擔、或二十擔、或三十擔、或四十擔、或五十擔、或百擔、或千擔、或百千擔、或無量百擔、或無量千擔、或無量百千擔薪火光明。此火光明，熾盛極熾盛、洞然遍洞然。隨取一種光明相已，審諦思惟解了觀察勝解堅住而分別之。彼於爾時若心散亂馳流餘境，不能一趣不能守念令住一緣，思惟所取諸光明相，齊此未名光明定加行，亦未名入光明定。彼若爾時攝錄自心，令不散亂馳流餘境，能令一趣住念一緣，思惟如是諸光明相。如是思惟，發勤精進乃至勵意不息，是名光明定加行，亦名入光明定。彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，思惟如是諸光明相，齊此名為已入光明定，而未名為光明定想。云何名為光明定想？謂即依止前光明定，思惟如前諸光明相諸想等想、解了取像已想當想，名光明定想。此光明定想，名光明想。於光明想善攝受者，謂於此想恭敬攝受、慇懃攝受、尊重攝受。思惟彼因、彼門、彼理、彼方便、彼行相，故名善攝受。善思惟者，謂數數起光明想已，數數思惟光明相想。善修習者，謂於此想數習數修數多所作，故名善修習。善通達者，謂於此想等了審了等審觀察，故名善通達。若晝若夜無有差別者，謂如晝分審諦思惟解了觀察勝解堅住分別如前諸光明相，夜分亦爾。如於夜分審諦思惟解了觀察勝解堅住分別如前諸光明相，晝分亦爾。故名若晝若夜無有差別。若前若後無有差別者，謂如對面審諦思惟解了觀察勝解堅住分別如前諸光明相，背面亦爾。如於背面，對面亦爾。復次如於前時審諦思惟解了觀察勝解堅住分別如前諸光明相，今時亦爾。如於今時，前時亦爾。故名若前若後無有差別。若下若上無有差別者，謂如於下方審諦思惟解了觀察勝解堅住分別如前諸光明相，於上方亦爾。如於上方，於下方亦爾。故名若下若上無有差別。開心者，謂發起光明照了鮮淨俱行之心。離蓋者，謂遠離惛沈睡眠纏蓋心。用明了脩照俱心者，謂修習光明照了鮮淨俱行之心。除闇昧心者，謂此心中不起闇昧相，唯起光明相，如燈燭光照了除闇。脩無量定者，謂修無量光明相定，是名修。定者。云何為定？謂即於光明審諦思惟解了觀察勝解堅住分別所起心住等住，乃至心一境性，總名為定。云何為修？謂於此定，若修若習恒作常作加行不捨，總名為修。若習若修若多所作者，顯於此定能得自在。能令證得殊勝智見者，云何名為殊勝智見？謂於此定，若習若修若多所作至圓滿位，於舊眼邊發起色界大種所造清淨天眼，依此天眼生淨眼識，依此眼識能遍觀察前後左右上下諸色。如如色界大種所造清淨天眼舊眼邊起，如是如是生淨眼識，依此眼識領受觀察彼彼諸色，是名此中殊勝智見。有作是說，由意淨故勝解觀見，即人肉眼變成天眼，名勝智見。今此義中即前所說清淨眼識相應勝慧，說名為智亦名為見，謂天眼識相應勝慧，領受觀察彼彼諸色，是名此中殊勝智見。彼於此定，若習若修若多所作，能令證得殊勝智見。得獲成就親近觸證殊勝智見，故名證得。復次光明想俱行心一境性，說名為定。即於此定，若修若習恒作常作加行不捨，說名為修。若習若修若多所作，顯彼自在。能令證得殊勝智見，義如前說。

> \*\*Regarding the cultivation of the perception of light: What is the preparation for the meditation on light, and how does one enter into the state of light-meditation?\*\* To begin, a practitioner should first take a clear perception of a pure moon disk, a pure sun disk, a medicine, a jewel, a celestial palace, a star, or a lamp flame. Alternatively, they may take a perception of light from a burning city, town, or plain; a burning mountain, marsh, or wilderness; or a blazing fire consuming ten, twenty, thirty, forty, fifty, one hundred, a thousand, one hundred thousand, or an infinite number of bundles of firewood. This firelight is bright, intensely bright, and completely illuminates everything. Once they have taken a perception of any one of these light sources, they must carefully contemplate, examine, observe, and firmly fix their mind upon it, distinguishing it clearly. If at that time the mind becomes scattered and wanders off to other objects, unable to focus, unable to maintain mindfulness on a single point, and unable to think about the chosen light perception, then this is not yet called the "preparation for light-meditation," nor is it called "entering light-meditation." However, if at that time the practitioner gathers their mind, makes it not scattered or wandering to other objects, makes it focused, and keeps mindfulness on one point - contemplating the chosen light perception in this way, persistently exerting effort, even striving without pause - this is called the "preparation for light-meditation," and it is also called "entering light-meditation." Having given rise to this path, as one repeatedly cultivates it, the mind becomes settled, steadily settled, fully settled, firmly established, focused, concentrated, unified, undivided, and unwavering, contemplating the chosen light perception. At this point, it is called "having entered light-meditation," but not yet the "perception of light-meditation." \*\*What then is the "perception of light-meditation"?\*\* It is the perception, the thinking, the regarding, the fully understanding, the holding of the image of the light, the present perception, and the future perception, all of which are based on the previous light-meditation and generate the thought of the light perception. This perception of light-meditation is called "the perception of light." \*\*What is meant by "well-cultivated in the perception of light"?\*\* It means treating this perception with reverence, with diligence, with respect. Contemplating its cause, its door, its principle, its method, and its characteristic - this is called "well-cultivated." \*\*What is "well-contemplated"?\*\* It means repeatedly generating the perception of light and repeatedly contemplating the perception of the light image. \*\*What is "well-practiced"?\*\* It means repeatedly learning, repeatedly practicing, repeatedly doing this perception; this is called "well-practiced." \*\*What is "well-realized"?\*\* It means fully understanding, thoroughly realizing, and clearly examining this perception; this is called "well-realized." \*\*"No difference between day and night"\*\* means that just as during the day one carefully contemplates, examines, observes, firmly fixes upon, and distinguishes the light perception as described, so too at night. And just as at night, so too during the day. Therefore, there is no difference between day and night. \*\*"No difference between front and back"\*\* means that just as one carefully contemplates, examines, observes, firmly fixes upon, and distinguishes the light perception when facing it, so too when facing away. And just as when facing away, so too when facing it. Furthermore, just as in a previous time one carefully contemplates, examines, observes, firmly fixes upon, and distinguishes the light perception, so too in the present time. And just as in the present time, so too in the previous time. Therefore, there is no difference between front and back. \*\*"No difference between below and above"\*\* means that just as one carefully contemplates, examines, observes, firmly fixes upon, and distinguishes the light perception in the lower direction, so too in the higher direction. And just as in the higher direction, so too in the lower direction. Therefore, there is no difference between below and above. \*\*"Opening the mind"\*\* means generating a mind that is accompanied by light, clarity, and purity. \*\*"Removing hindrances"\*\* means removing the hindrances of drowsiness and sleepiness. \*\*"Using a bright, cultivated, illuminating mind"\*\* means cultivating a mind that is accompanied by light, clarity, and purity. \*\*"Eliminating the mind of darkness"\*\* means that within this mind, no perception of darkness arises, only the perception of light, just as a lamp's radiance illuminates and eliminates darkness. \*\*"Cultivating immeasurable concentration"\*\* means cultivating the concentration on the perception of immeasurable light; this is called "cultivation." \*\*What is "concentration"?\*\* It is that state of mind which arises from carefully contemplating, examining, observing, firmly fixing upon, and distinguishing the light: a settled mind, a fully settled mind, a mind close to settling, a firmly established mind, a focused mind, unified concentration, without duality, without wavering - in summary, it is called "concentration." \*\*What is "cultivation"?\*\* It is the repeated practice, constant practice, continuous effort regarding this concentration, without abandoning it; this is called "cultivation." \*\*"Repeated learning, repeated practice, repeated doing"\*\* indicates achieving mastery over this concentration. \*\*"Enabling one to realize superior wisdom and vision"\*\* - What is meant by "superior wisdom and vision"? When this concentration is studied, practiced, and done repeatedly, at the stage of perfection, a pure, celestial eye, composed of the great elements of the form realm, arises adjacent to the physical eyes. Based on this celestial eye, a pure eye-consciousness arises. Based on this eye-consciousness, one can fully observe all forms in front, behind, left, right, above, and below. As such a pure celestial eye arises, a pure eye-consciousness arises that perceives and observes various forms. This is called "superior wisdom and vision" in this context. Some say that through mental purity and contemplative insight, the physical human eye transforms into the celestial eye - this is called "superior wisdom and vision." In the present context, the superior wisdom that is associated with the aforementioned pure eye-consciousness is called "wisdom" and also "vision." That is, the superior wisdom associated with the celestial eye-consciousness that perceives and observes various forms - this is the "superior wisdom and vision" in this context. By studying, practicing, and repeatedly doing this concentration, one can realize this superior wisdom and vision. One attains, achieves, accomplishes, approaches, and touches this superior wisdom and vision; therefore, it is called "realization." Furthermore, the one-pointedness of mind that is accompanied by the perception of light is called "concentration." With this concentration, repeatedly practicing, constantly practicing, and continuous effort without abandoning it is called "cultivation." Repeated learning, practice, and doing indicates mastery over it. "Enabling one to realize superior wisdom and vision" has the same meaning as explained above.

善知受生、善知受住、善知受滅盡沒者，謂審觀受生、審觀受住、審觀受滅盡沒於此。住念非不住念者，謂審觀受生時具念正知，審觀受住時具念正知，審觀受滅盡沒時具念正知。及善想善知尋者，謂審觀想尋生、審觀想尋住、審觀想尋滅盡沒於此。住念非不住念者，謂審觀想尋生時具念正知，審觀想尋住時具念正知，審觀想尋滅盡沒時具念正知，是名脩。定者，云何為定？謂彼爾時作如是念：「我於諸法應正思惟，不起不善法、起諸善法，不起無記法、起有記法，令不善法不久住、令諸善法得久住，令無記法不久住、令有記法得久住。」彼於爾時亦觀察心、亦觀察心所法。彼觀察心心所法時，所起心住等住乃至心一境性，總名為定。云何為脩？謂於此定，若脩若習恒作常作加行不捨，總名為脩。若習若脩若多所作者，謂於此定能得自在。能令證得勝分別慧者，謂於此定，若習若脩若多所作，能令一切不善慧、非理所引慧、所有不善障礙定慧，皆悉破壞、捨置不起，此相違慧生長堅住。由此故說，能令證得勝分別慧。即於此慧，得獲成就、親近觸證，故名證得。復次審觀受想尋俱行心一境性，說名為定。即於此定，若脩若習恒作常作加行不捨，說名為脩。若習若脩若多所作，顯彼自在。能令證得勝分別慧，義如前說。

> One who clearly knows the arising of feeling, clearly knows its presence, and clearly knows its cessation and disappearance: this means they carefully observe the arising of feeling, carefully observe its presence, and carefully observe its cessation and disappearance regarding this. Maintaining mindfulness, not being unmindful: this means when carefully observing the arising of feeling, they are endowed with mindfulness and clear awareness; when carefully observing the presence of feeling, they are endowed with mindfulness and clear awareness; when carefully observing the cessation and disappearance of feeling, they are endowed with mindfulness and clear awareness. And one who clearly understands perception and investigation: this means they carefully observe the arising of perception and investigation, carefully observe their presence, and carefully observe their cessation and disappearance regarding this. Maintaining mindfulness, not being unmindful: this means when carefully observing the arising of perception and investigation, they are endowed with mindfulness and clear awareness; when carefully observing their presence, they are endowed with mindfulness and clear awareness; when carefully observing their cessation and disappearance, they are endowed with mindfulness and clear awareness. This is called cultivation. What is concentration? At that time, one thinks: "I should correctly consider all phenomena, not giving rise to unwholesome states but giving rise to wholesome states, not giving rise to neutral states but giving rise to meaningful states, so that unwholesome states do not persist long, wholesome states persist long, neutral states do not persist long, and meaningful states persist long." At that time, one also observes the mind and mental factors. When observing mind and mental factors, the mind's settling, its steadiness, up to its one-pointedness—this is all called concentration. What is cultivation? Repeatedly practicing, applying oneself, and diligently engaging in this concentration without giving up—this is all called cultivation. "Practicing, cultivating, and doing it many times" means attaining mastery over this concentration. "What can cause the realization of superior discriminative wisdom" means that by repeatedly practicing, cultivating, and doing this concentration many times, all unwholesome wisdom, wisdom derived from incorrect reasoning, and all unwholesome wisdom that hinders concentration are destroyed, set aside, and do not arise. The wisdom opposite to these grows and becomes firmly established. Therefore it is said to cause the realization of superior discriminative wisdom. "Realization" means attaining, accomplishing, intimately approaching, and directly experiencing this wisdom. Furthermore, carefully observing the mind and its one-pointedness that accompany feeling, perception, and investigation is called concentration. Repeatedly practicing, applying oneself, and diligently engaging in this concentration without giving up is called cultivation. Practicing, cultivating, and doing it many times reveals mastery over it. "What can cause the realization of superior discriminative wisdom" has the same meaning as explained above.

於五取蘊數數隨觀生滅而住等者，謂如實知色生及變壞、如實知受想行識生及變壞，是名脩。定者，云何為定？謂於五取蘊數數隨觀生滅而住，所起心住等住乃至心一境性，總名為定。云何為脩？謂於此定，若脩若習恒作常作加行不捨，總名為脩。若習若脩若多所作者，顯於此定能得自在。能令證得諸漏永盡者，漏謂三漏，即欲漏、有漏、無明漏。彼於此定，若習若脩若多所作，能令三漏盡等盡遍盡究竟盡，故名諸漏永盡。於此永盡，得獲成就、親近觸證，故名證得。復次第四靜慮所攝清淨捨念俱行趣阿羅漢無間道所攝心一境性，說名為定。即於此定，若脩若習恒作常作加行不捨，說名為脩。若習若脩若多所作，顯彼自在。能令證得諸漏永盡，義如前說。