止觀門論頌一卷
Treatise on the Gate of Calm and Insight
世親菩薩造
Composed by Bodhisattva Vasubandhu
三藏法師義淨奉詔譯
Tripiṭaka Master Yijing, Translated by Imperial Decree
若見女形相， 及以艶嬌姿，
愚人不了知， 妄生婬染意。
佛說膖脹等， 蠲除婬欲念，
能隨世尊教， 得勝果非餘。
戒淨有聞思， 策勵常修習，
繫念觀諸境， 斯為解脫因。
若人有瞋染， 及昏沈睡眠，
掉惡作并疑， 此五遮修定。
少聞與眾居， 鄙事情欣樂，
愛身并受用， 亦能遮定心。
心亂有五緣， 情隨眾境散，
味著并沈掉， 我慢重名聞。
苾芻依聖教， 有過應說除，
善取住心緣， 是為最初行。
次依寂靜處， 妨難並皆無，
然後息邪思， 是苾芻初業。
應可住屍林， 著糞掃衣服，
常求靜息事， 斷除婬染心。
乞食見女人， 應觀為不淨，
攝眼除邪意， 正心當取食。
多言多事務， 此皆須遠離，
惱亂緣來逼， 慧力應須忍。
樹下草𧂐中， 或居崖窟內，
觀時應住此， 寂靜可修心。
習定緣境時， 不太高太下，
不應極近遠， 於境使相應。
善取所緣境， 子細善觀察，
閉目住心時， 猶如開眼見。
根門皆攝斂， 住念凝內心，
緣境現前觀， 念念令相續。
於前所取相， 形貌用心觀，
膖脹女根邊， 可畏可嫌賤。
猶如濁池水， 風吹令動搖，
觀諸樹影時， 不善分明住。
心垢煩惱水， 亂情風所吹，
澄念觀察時， 闇昧不能住。
心沈應策舉， 可觀勝妙事，
如蛭飲血困， 水澆令使甦；
還應速收斂， 於舊境安心，
令意有堪能， 調善皆隨念。
若其心掉舉， 應思厭惡事，
令心寂靜住， 如鉤斸象頭；
遠離於沈掉， 應平等運心，
隨情住捨中， 此時無過咎。
從此漸得住， 取相影心安，
明了中道行， 正念燈持照。
此時用尋伺， 次第應觀察，
定影即便生， 分明現前住。
不動搖明淨， 如大丈夫形，
此影望前觀， 是為差別相。
此相既生已， 欲愛等便除，
即是繫心人， 初定方便相。
次知瞋恚體， 本由貪染發，
欲愛既已除， 得離於瞋恚。
次以勤策念， 遣除昏睡心，
既觀差別相， 疑情即便息。
次當除惡作， 善行安隱路，
寂靜無障礙， 能防於掉舉。
應知用麁尋， 觀其所取相，
即於心影內， 以伺細推求。
見差別心喜， 由此得輕安，
次證於樂定， 定支次如是，
即是根本定， 善安於念心，
猶如欲至村， 及至村中者。
既獲根本定， 更復作餘修，
得他心宿住， 神通天眼耳。
於此有伺時， 心未能靜住，
猶如河有浪， 非上地應知。
既得初定已， 仍於所緣住，
次依二靜慮， 尋伺皆止息。
雖得住此位， 尚有喜水漂，
入第三定時， 其心便靜住。
由其心有樂， 未能令住念，
既證四靜慮， 眾過並皆除。
退分勝進分， 住分決擇分，
靜慮有四種， 修定者初知。
若定順煩惱， 此名為退分，
後勝為勝分， 自住住應知。
由先善分別， 是決擇道因，
此定能招彼， 名為決擇分。
於無常等相， 作苦等行解，
若得此定者， 是煖等道分。
於青膖等相， 觀事有多途，
如聖教修行， 差別宜應識。
死屍風鼓腹， 穴處有膿流，
連跨並皆麁， 說名為膖脹。
不愛身麁分， 唯貪細滑身，
對此染心人， 令修如是觀。
若於死屍分， 少有白膿流，
餘肉並多青， 說此為青膖。
覩色而生愛， 斯名愛色人，
對治以青膖， 日親之所說。
死屍膿遍出， 是謂膿流相，
對彼愛香人， 令觀染心息。
死屍腰爛斷， 名為斷壞相，
對彼愛全身， 大仙尊為說。
屍骸狐狢噉， 鳥啄有殘筋，
對治愛肌膚， 為說食殘相。
手足諸支骨， 隨處皆分散，
對貪支分人， 說骨邪亂相。
即於骨亂相， 刀杖斫分離，
亦為愛全身， 令觀打亂相。
屍骸被刀斫， 或由鉾箭傷，
流血遍殘軀， 名為血塗相。
淨潔香塗體， 新莊著彩衣，
於此起貪人， 用斯為妙藥。
於境唯獨愛， 不許外人看，
多虫唼死屍， 令觀除惡念。
骸肉皆銷散， 但唯牙骨存，
於齒生貪者， 令觀齒骨相。
若見新死者， 識去有殘形，
樂著眾生貪， 令除嬌態欲。
屎尿及洟唾， 合聚共成身，
三十二種物， 皮囊喚作人。
髮毛并爪齒， 肝肚等相因，
內扶三百骨， 橫纏九百筋，
九孔流不淨， 垢污穢難陳，
審觀真可惡， 智者不應親。
既觀他女體， 亦復察己形，
於斯貪染因， 理應常繫念。
不出三界獄， 咸由欲染心，
是故明智者， 極善思其事。
經多地獄苦， 幸會得人身，
豈得縱狂心， 不修殊勝行？
婬貪有多種， 隨生愛不同，
一觀並能除， 謂是白骨觀。
色觸形嬌態， 衣纓生染著，
何藥能除此， 無過白骨觀。
先於足大指， 定心緣作瘡，
破壞既膿流， 肉皆隨墮落。
即觀指骨形， 由如白鴿色，
其瘡既漸大， 膚肉盡皆除。
作如是次第， 身肉皆除盡，
正念勝解成， 但觀其骨鎖。
若有片肉在， 即名為亂意，
況復縱心猨， 馳求趣諸境。
於多時繫想， 自知能善住，
次漸及餘人， 總觀為骨鎖。
漸寬至海際， 滿中皆白骨，
此定既成已， 捨廣復令狹。
略時從外捨， 乃至唯身骨，
還觀足指端， 是定心次第。
或時片片捨， 極至於頂骨，
應知最後心， 眉間攝令住。
若作此修習， 常生勝梵宮，
不落墮三塗， 得生於五淨。
人間散心善， 還流生死河，
智人修定心， 如救身衣火。
即可捨諸緣， 宜居靜林處，
勿使無常逼， 虛死散心中。
以般若淨心， 終獲可愛果，
如不願後有， 於勝道應修。
剃髮著袈裟， 宜應修聖道，
自餘諠雜事， 咸為生死因。
If one sees a woman's form, With charms and lovely grace, The fool, not understanding, Gives rise to lustful thoughts.
The Buddha taught the bloated and swollen [contemplations], To remove lustful desires; Those who follow the World-Honored One's teaching Attain the supreme fruit, not otherwise.
With pure ethics, learning and reflection, Striving diligently, always practicing, Mindful, observing all objects— This is the cause of liberation.
If one has anger and attachment, Drowsiness and sleep, Restlessness, remorse, and doubt— These five obstruct meditative concentration.
Little learning and living in crowds, Delighting in vulgar affairs, Cherishing the body and its enjoyments— These also hinder the concentrated mind.
A distracted mind has five causes: The emotions follow various objects and scatter; Attachment to tastes, and sinking and restlessness, Conceit and heavy craving for fame.
A monk relying on the noble teaching Should confess and remove his faults; Skillfully taking the mind's object, This is the first practice.
Next, relying on a quiet place, Free from all obstacles and harms, Then stilling wrong thoughts— This is a monk's initial task.
He should dwell in charnel grounds, Wearing robes made from discarded cloth; Always seeking tranquil and calming things, Cutting off lustful thoughts.
When begging for food and seeing women, He should contemplate them as impure; Restraining the eyes, removing wrong thoughts, With upright mind he should take food.
Much talking and many activities— All these should be avoided; When troubling conditions press upon him, With the power of wisdom he should endure.
Beneath trees, on heaps of grass, Or dwelling in caves and grottoes— When observing, one should stay here; In stillness one may cultivate the mind.
When practicing concentration on an object, Not too high, not too low, Not extremely near nor far— The object should be well matched.
Skillfully take the object of focus, Carefully and thoroughly observe it; When closing the eyes and settling the mind, It should be as if seeing with open eyes.
All sense doors are restrained, Mindfulness fixed, the inner mind concentrated; The object appears before one's observation, Moment after moment, sustaining its continuity.
Concerning the previously grasped sign, The form and features—observe with the mind: The bloated, swollen [body] at the woman's part— Frightful, loathsome, contemptible.
Like a murky pond of water, Moved and stirred by the wind, When observing the shadows of trees, One cannot abide with clarity.
The mind's defilements—the water of affliction, Blown by the wind of scattered emotions; When calming thoughts and observing, One cannot abide in darkness and dullness.
When the mind sinks, one should rouse and lift it, Observing sublime and excellent things— Like a leech exhausted from drinking blood, Sprinkled with water to revive it; Then one should quickly withdraw [the mind] And settle it on the former object, Making the mind capable and workable, Well-tuned, following mindfulness.
If the mind is restless, One should contemplate repulsive things, Causing the mind to abide in stillness— Like a hook striking an elephant's head; Having departed from sinking and restlessness, One should direct the mind with balance, Resting in equanimity according to circumstances— At this time there is no fault.
From this, one gradually becomes settled, The mind rests peacefully on the observed sign; Clear and luminous, walking the middle path, The lamp of right mindfulness shines forth.
At this time one uses applied and sustained thought, Observing successively in order; The image of concentration then arises, Clearly appearing and abiding before one.
Unwavering, luminous, and pure, Like the form of a great man; This image, compared to the former observation, Is to be known as the distinguishing mark.
Once this sign has arisen, Desire and attachment are removed; This is the one who holds the mind— The preparatory sign of the first meditative absorption.
Next, one knows the nature of anger— It originates from lust and attachment; Since desire and attachment are already removed, One becomes free from anger.
Then with effort, exertion, and mindfulness, One dispels drowsiness and sleep; Having observed the distinguishing mark, Doubt immediately subsides.
Next, one should remove remorse, Walking the secure and peaceful path; Still, unobstructed, Able to guard against restlessness.
One should know to use applied thought, Observing the object that was grasped; Then within the mind's image, Use sustained thought to investigate subtly.
Seeing the distinction, the mind rejoices; From this one gains tranquility; Then one attains the blissful concentration— The factors of absorption follow in this order.
This is the fundamental concentration, Well-established in mindful awareness; Like one who wishes to reach a village, And one who has arrived within it.
Having obtained the fundamental concentration, One further cultivates other practices: Obtaining knowledge of others' minds and past lives, Supernatural powers, the divine eye and ear.
When there is still sustained thought at this stage, The mind cannot abide in full stillness— Like a river with waves— One should know this is not the higher stage.
Having attained the first absorption, One still abides on the object of focus; Then, relying on the second meditative absorption, Both applied and sustained thought cease.
Although one abides in this position, There is still the flooding of joy's water; When entering the third absorption, The mind becomes wholly still.
Because the mind still has bliss, It cannot yet stabilize mindfulness; Having realized the fourth absorption, All faults are completely removed.
The regression factor, the advancement factor, The abiding factor, and the discernment factor— Meditative absorption has these four kinds; The meditator should know them at first.
If concentration follows the defilements, This is called the regression factor; Surpassing to higher [states] is the advancement factor; Self-abiding should be known as the abiding factor.
Through prior skillful discrimination, This is the cause of the discerning path; This concentration can lead to that— Called the discernment factor.
Regarding the characteristics of impermanence and so forth, Making mental interpretations of suffering and the like, If one obtains this concentration, It is the warm [stage] and other path factors.
Regarding the blue, bloated, and other signs, There are many ways of contemplating; Practicing according to the noble teaching, The distinctions should be recognized.
A corpse, its belly swollen by wind, With cavities from which pus flows, The limbs all become gross and enlarged— This is called the "bloated and swollen" [contemplation].
One does not love the body's gross parts, But craves only the smooth and delicate body; For those with such defiled minds, This contemplation is taught to be practiced.
If from the corpse's parts, A little white pus flows, And the remaining flesh is mostly blue— This is called the "blue and swollen."
Seeing color and generating love, This is called a person who loves appearances; The remedy is the blue and swollen [contemplation]— As taught by the Kinsman of the Sun.
Pus oozes from the corpse entirely— This is called the "flowing pus" sign; For those who love fragrances, This contemplation is taught to still their defiled minds.
A corpse's waist rots and breaks apart— Called the "breaking and decaying" sign; For those who love the whole body, The Great Sage taught this.
A corpse's remains are eaten by jackals and wolves, Pecked by birds, with remnant sinews— To remedy love of the skin and flesh, The "remains of food" contemplation is taught.
The hands, feet, and various bones Are scattered in all directions; For those attached to the body's parts, The "scattered bones" contemplation is taught.
Then for the scattered bones sign, Cut apart by knives and clubs— Also for those who love the whole body, The contemplation of being hacked and scattered is taught.
A corpse is hacked by knives, Or wounded by spears and arrows; Blood flows over the mangled remains— Called the "smeared with blood" sign.
A clean, fragrant, anointed body, Freshly adorned in colorful clothes— For those who develop attachment to this, This [contemplation] is the excellent medicine.
Loving the object exclusively, Not allowing others to see it— Many worms devouring the corpse Is the contemplation taught to remove evil thoughts.
The flesh and sinews all dissolve, Only the teeth and bones remain; For those who crave the teeth, The contemplation of the teeth and bones is taught.
If one sees the newly dead, Consciousness departed, the form remaining— For those attached to the pleasure of beings, This removes the desire for coquettish charms.
Urine, feces, snot, and saliva— Gathered together they form this body; These thirty-two kinds of substances, A skin bag called a "person."
Hair, fur, nails, and teeth, Liver, stomach and so forth, mutually conditioned; Internally supported by three hundred bones, Horizontally wrapped by nine hundred sinews; Nine orifices flow with impurities— Filthy, foul, hard to describe; Carefully observing, truly repulsive— The wise should not be attached.
Having contemplated the bodies of others, One should also examine one's own form; Regarding these causes of lust and attachment, One should constantly maintain mindfulness.
Not escaping the prison of the three realms, All due to the mind of lust and desire; Therefore, the wise person Contemplates this matter extremely well.
Having endured much hell suffering, And fortunately obtained a human body, How could one indulge the wild mind And not cultivate the supreme practice?
Lust and craving have many kinds, Arising differently depending on the attachment; One contemplation can remove them all— That is, the contemplation of the skeleton.
Color, touch, form, coquettish charms, Clothes and ornaments giving rise to attachment— What medicine can remove this? Nothing surpasses the skeleton contemplation.
First, on the big toe, Fix the mind, contemplating a sore; Once it breaks and pus flows, The flesh all falls away.
Then observe the form of the toe bone, Like the color of a white pigeon; As the sore gradually grows larger, The skin and flesh are all removed.
Practicing in this order, The body's flesh is entirely removed; Right mindfulness and sublime realization accomplished, One observes only the chain of bones.
If even a piece of flesh remains, It is called scattered attention; How much more so when one lets the monkey mind Race about chasing after various objects.
Having held the thought for a long time, One knows one can abide skillfully; Then gradually extending to others, Contemplating all as skeletons.
Gradually widening to the ocean's edge, Filled entirely with white bones; Once this concentration is accomplished, One releases the vast and returns to the narrow.
When contracting, one releases from the outside, Even to only one's own skeleton; Then returning to observe the tip of the toe— This is the sequence of concentrated mind.
Or one may release it piece by piece, Even up to the crown of the skull— One should know the final mind Is gathered and fixed between the eyebrows.
If one practices in this way, One will always be born in the supreme Brahma realm, Not falling into the three lower destinies, But born in the five Pure Abodes.
Good deeds done with a scattered mind in the human world Still flow in the river of birth and death; The wise person cultivates the concentrated mind As if saving oneself from robes on fire.
One should then abandon all conditions, Dwelling in quiet forest places; Do not let impermanence press upon you, Dying vainly with a scattered mind.
With prajñā and a pure mind, One ultimately attains the delightful fruit; If one does not wish for further existence, One should cultivate the supreme path.
Having shaved the head and donned the robe, One should cultivate the noble path; All other noisy and distracting affairs Are but causes of birth and death.
止觀行門七十頌
Contemplation and Insight: Seventy Verses