禪法要解卷上
Essentials of Chan Practice, Scroll 1
姚秦三藏鳩摩羅什等於長安逍遙園譯
Yao Qin Tripitaka Master Kumarajiva and Others Translated at Chang'an Xiaoyao Garden
行者初來欲受法時，師問五眾戒淨已，若婬欲多者，應教觀不淨。不淨有二種：一者惡厭不淨、二者非惡厭不淨。何以故？眾生有六種欲：一者著色、二者著形容、三者著威儀、四者著言聲、五者著細滑、六者著人相。著五種欲者令觀惡厭不淨，著人相者令觀白骨人相，又觀死屍若壞若不壞，觀不壞斷二種欲：威儀、言聲，觀已壞悉斷六種欲。習不淨有二種：一者觀死屍臭爛不淨，我身不淨死屍一等無有異也。如是觀己心生惡厭，取是相已，至閑靜處，若樹下、若空舍，以所取相自觀不淨，處處遍察繫心身中不令外出，若心馳散還攝緣中；二者雖不眼見，從師受法憶想分別，自觀身中三十六物不淨充滿，髮、毛、爪、齒、涕、淚、涎、涶、汗、垢、肪、𦙽、皮膜、肌肉、筋、脈、髓、腦、心、肝、脾、腎、肺、胃、腸、肚、胞、膽、痰、癊、生藏、膿、血、屎、尿、諸蟲，如是等種種不淨聚，假名為身。自觀如是，所著外身亦如是觀。若心厭惡婬欲，心息則已，若心不息當勤精進，呵責其心作是念言：「老病死苦其為至近，命如電逝，人身難得、善師難遇，佛法欲滅如曉時燈，有破定法眾患甚多，內諸煩惱、外有魔民，國土飢荒、內外老病，死賊其力甚大壞習禪定，我身可畏，於諸煩惱賊中未有微損，於禪定法中未有所得，雖服法衣，內實空虛俗人無異，諸惡趣門一切皆開，諸善法中未入正定，於諸惡法未能必不為惡，我今云何著是屎囊而生懈怠，不能精勤制伏其心？如此弊身賢聖所呵，不淨可惡九孔流出，而貪著此身，與畜生同死，俱投黑闇甚所不應。」如是鞭心思惟自責，還攝本處。又時亦復應令心悅，作是念言：「佛是一切智人，直說道教易解易行，是我大師，如是不應憂畏，如依大王無有怖畏；諸阿羅漢所作已辦，是我同伴，已能伏心如奴衷主，心已調伏具種種果六通自在，我亦應自伏其心求得此事，唯有此道無復異路。」如是思惟已還觀不淨，復自欣歡作是念言：「初習道時，諸煩惱風吹破我心，我欲得道，上妙五欲尚不能壞，何況弊者？如長老摩訶目揵連得阿羅漢道，本婦將從伎樂、盛自莊嚴飾，欲壞目連。目連爾時說偈言：
When a practitioner first comes seeking to receive the Dharma, the teacher should first ask whether they have purified the five precepts. If they are strongly inclined toward lust, the teacher should instruct them in contemplating impurity.
There are two types of impurity contemplation: one is the contemplation of repulsive impurity, and the other is the contemplation of non-repulsive impurity. Why? Because beings have six kinds of desire: desire for form, desire for appearance, desire for mannerisms, desire for speech and voice, desire for smooth touch, and desire for a person's overall presence.
For those attached to the first five kinds of desire, teach them to contemplate repulsive impurity. For those attached to a person's overall presence, teach them to contemplate the skeleton as a human form, or to contemplate a corpse—whether intact or decayed. Contemplating an intact corpse can cut off two kinds of desire: desire for mannerisms and desire for speech. Contemplating a decayed corpse can cut off all six kinds of desire at once.
**Practicing the contemplation of impurity** has two methods:
**First**: Gaze upon a rotting, foul, impure corpse, and reflect: "My own body is also impure, no different from this corpse." Having contemplated this, disgust arises in the mind. Take this image and go to a quiet, secluded place—under a tree or in an empty hut. Using that image as a reference, contemplate the impurity of your own body. Examine it thoroughly, keeping your mind focused within the body, not letting it wander outward. If the mind scatters, bring it back to the object of focus.
**Second**: Even without seeing a corpse with your own eyes, receive instructions from a teacher and use memory and imagination. Contemplate the thirty-six impure substances within your own body: hair, body hair, nails, teeth, tears, mucus, saliva, sweat, dirt, fat, marrow, skin membrane, muscle, tendons, veins, brain matter, heart, liver, spleen, kidneys, lungs, stomach, intestines, abdomen, womb (or bladder), gall, phlegm, body fluids, undigested food, pus, blood, feces, urine, parasites—these and many other impurities are gathered together and provisionally called "the body." Reflect on yourself like this, and contemplate the body of the person you are attached to in the same way.
If the mind becomes disgusted with lust and the desire settles, then you may stop. If the desire does not settle, you must diligently apply effort and scold your own mind, thinking: "Old age, sickness, and death are extremely close at hand. Life passes as quickly as a lightning flash. A human body is hard to obtain, and a good teacher is hard to meet. The Buddha's Dharma is about to vanish, like a lamp at dawn. There are many factors that break meditative concentration—many afflictions. Internal afflictions and external demonic forces, national famine, disease, aging, and death—these enemies of liberation have great power and can destroy one's meditative practice. My body is a cause for fear. I have not yet made even the slightest dent in the thieves of afflictions. I have not yet gained anything in the meditation teaching. Although I wear the Dharma robe, I am empty inside, no different from an ordinary person. All the doors to unfortunate rebirths are wide open. I have not yet entered proper meditative concentration in the virtuous teachings, nor am I certain that I will not commit evil deeds. How can I now be attached to this bag of excrement and grow lazy, unable to diligently control my mind? This vile body has been condemned by noble sages. It is impure, detestable, with nine openings constantly leaking filth. To be attached to this body is to die no differently than an animal, both plunging into darkness—this is truly inappropriate."
Whipping your mind with such reflections and holding yourself accountable like this, then return your focus to the original object of contemplation.
**At other times**, you should also cheer your mind up, thinking: "The Buddha, the All-Knowing One, has directly taught the Path. His teachings are easy to understand and easy to practice. He is my great teacher, so there is no reason for anxiety or fear. Just as when one relies on a great king, there is nothing to fear. The arhats have completed their work and are my companions. They have already subdued their minds, like a slave obeying a master. Their minds have been tamed, possessing various fruits of attainment and the six supernormal powers, freely at their command. I, too, should subdue my own mind and seek to accomplish this. This is the only path; there is no other way."
Having thought this, return to contemplating impurity. Then, rejoice in yourself, thinking: "When I first began to practice the Way, the winds of afflictions could blow and break my mind. But now, as I seek the Path, even the most sublime pleasures of the senses cannot destroy me—how much less base ones? For example, when the elder Mahamaudgalyayana attained Arhatship, his former wife came with musicians and adorned herself lavishly, trying to seduce him. At that time, Maudgalyayana spoke this verse:"
「『汝身骨幹立， 皮肉相纏裹，
不淨內充滿， 無一是好物，
韋囊盛屎尿， 九孔常流出，
如鬼無所直， 何足以自貴？
汝身如行廁， 薄皮以自覆，
智者所棄遠， 如人捨廁去。
若人知汝身， 如我所厭惡，
一切皆遠離， 如人避屎坑。
汝身自嚴飾， 華香以瓔珞，
凡夫所貪愛， 智者所不惑。
汝是不淨聚， 集諸穢惡物，
如莊嚴廁舍， 愚者以為好。
汝脅肋著脊， 如椽依棟住，
五藏在腹內， 不淨如屎篋。
汝身如糞舍， 愚夫所保愛，
飾以珠瓔珞， 外好如畫瓶。
若人欲染空， 終始不可著，
汝欲來嬈我， 如蛾自投火。
一切諸欲毒， 我今已滅盡，
五欲已遠離， 魔網已壞裂。
我心如虛空， 一切無所著，
正使天欲來， 不能染我心。』」
"Your body is a frame of bones, Wrapped in skin and flesh, Filled within with impurities, Not one part is truly good.
A bag of skin holding excrement, With nine holes always leaking, Like a ghost you are worthless, Why be so full of self-importance?
Your body is a walking toilet, Covered by a thin layer of skin; The wise reject it from afar, Just as people abandon a latrine.
If people knew your body, As I despise it, They would all keep their distance, Like avoiding a pit of filth.
You adorn your body, With flowers, perfume, and jewels; The ignorant are attached to it, The wise are not deceived.
You are a mass of impurity, Gathering all kinds of foul things; Like decorating a toilet room, The foolish think it beautiful.
Your ribs are attached to your spine, Like rafters leaning on a beam; The five organs fill your abdomen, Impure as a box of dung.
Your body is like a manure shed, Cherished by fools, Decorated with pearls and necklaces, Attractive outside like a painted jar.
If someone wants to stain the sky, They will never succeed; You try to disturb me, Like a moth throwing itself into a flame.
All the poisons of desire, I have now extinguished; I have left the five desires behind, The net of Mara is torn apart.
My mind is like space, Attached to nothing at all; Even if a heavenly desire came, It could not stain my mind."
行者如是思惟決定堅固，住心本緣不畏眾欲。若利根者，一心精勤，遠至七日心得定住；中根者，乃至三七；鈍根者，久久乃得。如攢酪成酥，必可得也。若不任習行，是身雖復久習種種方喻，空無所得，譬如攢水終不成酥。
A practitioner who consistently contemplates in this way will develop unwavering resolve and dwell in the root condition of the mind, no longer fearing desires. Those of sharp faculties, with wholehearted and diligent effort, may achieve stable concentration within just seven days; those of medium faculties may take up to twenty-one days; and those of dull faculties may only attain it after a long period—just as cream, when churned, will eventually become butter, so too can concentration be attained. However, if one does not practice diligently and correctly, the body may go through various practices and instructions in vain, gaining nothing—like churning water that will never become butter.
問曰：
Question:
何事不中？
What is not possible?
答曰：
若犯禁戒不可懺者，若邪見不捨、若斷善根，及三覆障，所謂厚利煩惱、五無間罪、三惡道報，如是等罪不應習行。又摩訶衍中，菩薩利根，有實智慧福德因緣，不同其事，若不任習行，當誦經修福起塔供養，說法教化行十善道。
If someone commits offenses that cannot be confessed, or clings to wrong views without letting go, or cuts off their roots of goodness, or falls under the three types of hindering obstacles—namely, heavy and entrenched afflictions, the five heinous deeds, and the retributions of the three lower realms—such wrongdoings should not be cultivated or followed.
In the Mahayana teachings, however, bodhisattvas possess sharp faculties and genuine wisdom, along with the support of merit and good fortune. They are not bound by these same circumstances. If they find themselves unable to practice or follow these paths, they should instead recite scriptures, cultivate merit, build stupas, make offerings, teach and transform others through the Dharma, and practice the ten wholesome deeds.
問曰：
Question:
云何當知得一心相？
How can one know when the mind has become unified?
答曰：
心住相者身軟輕樂，瞋恚愁憂諸惱心法皆已止息，心得快樂未曾所得勝於五欲，心淨不濁故身有光明，如清淨鏡光現於外，如明珠在淨水中光明顯照，行者見是相己心安喜悅。譬如渴人掘地求水已見濕泥得水不久，行者如是，初習行時如掘乾土，久而不止得見濕相，自知不久當得禪定。
When the mind abides in stillness, the body feels soft and light, and all the troubled states of anger, sorrow, and worry come to rest. The mind enjoys a happiness never felt before—far greater than the pleasures of the senses. Because the mind is pure and unclouded, the body radiates a gentle glow, like a clear mirror reflecting light, or a bright pearl shining in still water. Seeing this, the practitioner's heart is at peace and filled with joy.
It is like a thirsty person digging for water: when they see wet soil, they know water is near. Likewise, the practitioner at first may feel like digging in dry earth, but if they continue without stopping, they will see the signs of moisture and know that they will soon attain meditative absorption.
一心信樂精勤攝心轉入深定，作是念已毀訾五欲，見求欲者甚為可惡，如人見狗不得好食而噉臭糞，如是種種因緣呵欲為過，心生憐愍受五欲者，自心有樂而不知求，反更外求不淨罪樂。行者常應精進，晝夜集諸善法助成禪定，諸障禪法令心遠離。集諸善法者，觀欲界無常、苦、空、無我，如病、如瘡、如癰、如箭入心，三毒熾然起諸鬪諍、嫉妬烟相甚為惡厭。如是觀者，是名初習禪法。若習法時，中間或有五蓋覆心，即應除滅，如黑雲翳日風力破散。若婬欲蓋起，心念五欲即應思惟：「我今在道，自捨五欲，云何復念？如人還食其吐，此是世間罪法，我今學道，除剃鬚髮被著法衣，盡其形壽，五欲情願永離永斷，云何還復生著？甚非所宜。」即令除滅，如賊毒蛇不令入室，以其為禍甚深重故。復次五欲之法，眾惡住處。無有反復，初時尚可，久後欺誑受諸苦毒，嫉妬恚怒無惡不作，如囊盛眾刀以手抱觸左右傷壞。復次設得五欲猶不厭足，若無厭足則無有樂，如渴飲漿，未及除渴不得有樂，猶如搔疥，其患未差不可為樂。復次欲染其心不見好醜，不畏今世後世罪報，以是之故除却婬欲。
With a single-minded heart, full of faith and joy, one diligently gathers the mind and enters deeply into absorption. Having reflected thus, one criticizes and rejects the five desires, seeing those who seek desires as utterly detestable—just as a dog, unable to obtain good food, devours foul excrement. Through such various considerations, one condemns desire as faulty, and feels compassion for those who indulge in the five desires: they have joy within their own minds yet do not know to seek it, instead turning outward to seek impure and blameworthy pleasures.
A practitioner should always be diligent, gathering wholesome qualities day and night to support the attainment of meditative absorption, while keeping far from whatever hinders concentration. Gathering wholesome qualities means contemplating the desire realm as impermanent, painful, empty, and selfless—like a sickness, like a sore, like an abscess, like an arrow piercing the heart. The three poisons blaze fiercely, giving rise to quarrels and disputes, with the smoke of jealousy and resentment being utterly repulsive. This contemplation is called the initial practice of meditation.
If, during practice, the five hindrances should cover the mind, one should immediately dispel them, just as a black cloud veiling the sun is scattered by the force of the wind. If sensual desire arises and the mind dwells on the five desires, one should reflect: "I am now on the path and have voluntarily renounced the five desires—how could I think of them again? This is like a person eating their own vomit. These are worldly faults, yet I have now taken up the path, shaved my head and beard, and donned the robes of a monk. For the rest of my life, I have vowed to forever abandon and cut off longing for the five desires—how could I become attached to them once more? This is utterly inappropriate." Thus one immediately extinguishes such thoughts, just as one would not allow a thief or a poisonous snake into the house, for the harm they bring is deep and grave.
Furthermore, the objects of the five desires are the dwelling place of all evils. They are utterly untrustworthy—pleasant at first, but over time they deceive and bring all kinds of suffering and distress. Jealousy, anger, and malice—there is no evil they do not commit. They are like a bag filled with knives: embracing it with one's hands injures and destroys from every side. Moreover, even if one obtains the five desires, one remains dissatisfied; and without satisfaction, there is no happiness. Like a thirsty person drinking broth—before the thirst is quenched, there is no pleasure in it. It is also like scratching an itch: while the affliction is not yet healed, there can be no comfort. Furthermore, when desire stains the mind, one can no longer distinguish good from bad and does not fear the karmic consequences in this life or the next. For these reasons, one must eradicate sensual desire.
已却婬欲或生瞋惱，瞋惱心生即應除却。眾生可念：處胎已來無時不苦，眾苦備具，云何更增其惱？如人臨欲刑戮，何有善人重增苦痛？又復行道之人，應捨吾我愛慢等結，雖不障生天而行道之人尚不生念，何況瞋恚拔樂根本。復次如水沸動不見面像，瞋恚心生不識尊卑父母師長，乃至不受佛教。瞋為大病，殘害無道猶如羅剎，當以思惟慈心消滅瞋恚。
If one has already abandoned sensual desires, yet anger or vexation still arises, such thoughts should be immediately dispelled. Reflect on sentient beings: from the moment they enter the womb, there is no time free from suffering—all kinds of hardships abound. How could one add further distress to them? Consider someone on the verge of execution—would any good person inflict even more pain upon them? Moreover, those who practice the Way should let go of attachments to self, pride, and similar fetters. Even though such clinging does not hinder rebirth in heaven, practitioners would not even entertain such thoughts, let alone anger, which uproots the very foundation of happiness. Furthermore, just as boiling water churns and reflects no image, when anger arises in the mind, one loses sight of distinctions between noble and humble, father, mother, teachers, and elders—even disregarding the Buddha's teachings. Anger is a grave illness, a destructive force of unwholesome violence akin to a demon. It should be extinguished through the loving-kindness born of contemplation.
婬欲瞋恚既止，若得禪定則為快樂；若未得禪樂，情散愁憒心轉沈重，瞪瞢不了，即知睡眠害心之賊，尚破世利，何況道事？睡眠法者與死無異，氣息為別，如水衣覆水不覩面像，睡眠覆心不見好醜，諸法之實亦復如是。即時除却，應作是念：「諸煩惱賊皆欲危害，何可安眠？如對賊陣，鋒刃之間不應睡眠。未離老病死患，未脫三惡道苦，於道法中乃至暖法未有所得，不應睡眠。」作是念已，若睡猶不止，即應起行冷水洗面，瞻視四方仰觀星宿，念於三事除滅睡眠不令覆心：一者怖畏，當自思惟，死王大力常欲為害，念死甚近如賊疾來無可恃怙，又如拔刀臨項，睡則斬首。二者欣慰，當作是念：「佛為大師，所有妙法未曾有也，我以受學。」自幸欣慶，睡心即滅。三者愁憂，當復念言：「後世展轉受身經歷，苦痛毒害無邊無量。」如是種種因緣呵睡眠法，如是思惟睡眠則止。
Once lust and anger are stilled, attaining meditative absorption brings joy. But if one has not yet attained the bliss of meditation, the mind scattered, the heart heavy with worry and gloom, sinking deeper into dullness, unable to see clearly—this is when one should recognize sleep as a thief that harms the mind. It destroys even worldly benefits, how much more the path of cultivation? Sleep resembles death, differing only by the breath, like a film of water that hides the face from view. Sleep covers the mind, making it blind to good and bad, and to the true nature of all things. One should immediately cast it off, thinking: "All these mental defilements are thieves seeking to harm me—how can I sleep peacefully? Like facing an enemy in battle, standing amid blades, one should not sleep. Not yet free from the suffering of birth, aging, sickness, and death, not yet escaped the pains of the three lower realms, having not even attained the warmth of the path—how can one sleep?" Having thought thus, if sleepiness still persists, one should rise, wash the face with cold water, gaze at the four directions, look up at the stars, and contemplate three things to dispel sleep so it does not cover the mind:
First, fear. Reflect that the mighty king of death constantly seeks to harm; death is as near as a thief rushing in, with nothing to rely on for protection. Like a blade raised to the neck—sleep, and the head falls.
Second, joy. Think: "The Buddha is the great teacher, and his wondrous Dharma is unprecedented. I have received and studied it." Rejoice in this fortune, and the sleepy mind will vanish.
Third, sorrow. Consider: "In future lives, I will undergo countless rebirths, experiencing boundless pain and poison." With such various reflections, one criticizes sleep. Thinking in this way, sleep comes to an end.
若掉悔蓋起，應作是念：「世人欲除憂、求歡喜故而生掉戲，今我苦行坐禪求道，云何自恣放心掉戲？甚所不應。佛法所重攝心為本，不應輕躁縱心自放。如水波動不見面像，掉戲動心不見好醜。」悔如禪度中說。
If the hindrance of restlessness and worry arises, you should think: "People seek to dispel sorrow and chase after pleasure, which is why they become restless and frivolous. But now I am practicing asceticism and sitting in meditation in search of the Way—how could I indulge myself and let my mind run wild? That would be utterly wrong. The Buddha's teaching places great importance on restraining the mind as the foundation; I should not be light-minded or let my thoughts scatter freely. Just as ripples on water obscure the reflection of the face, restless thoughts stir the mind and blur the distinction between right and wrong." As for worry, it is explained in the chapter on meditative concentration.
問曰：
貪欲恚疑各別為蓋，何故睡眠、掉悔二合為蓋？
答曰：
睡雖煩惱，勢力微薄，眠不助成則不覆心，掉戲無悔不能成蓋，以是故二合為蓋。譬如以繩繫物，單則無力，合而能繫。復次睡眠心法因睡心重，以心重故身亦俱重，因睡微覆眠覆轉增遮壞道法，是故二合為蓋。眠既覺已心不專一，馳念五欲行諸煩惱，是名為掉。譬如獼猴得出羈閉，自恣跳躑戲諸林木。掉亦如是，已念五欲行諸結使，身口意失而生憂悔，作是念言：「不應作而作，應作而不作。」是故掉悔相因二合為蓋。
問曰：
作惡能悔，不應為蓋？
答曰：
如犯戒自悔，從今以往不復更作，如是非蓋。若心作罪常念不息，憂惱亂心故名為蓋。如是種種因緣，呵掉悔蓋。繫心緣中。若心生疑即應令滅。所以者何？疑之為法非如愛慢，今世不生歡心，後世令墮地獄，有疑遮諸善法，如岐路猶豫不知那進，便自止息。行者如是，本所習法疑不復進，即知疑患遮覆正道，當疾除却。復作是念：「佛為一切智人，分別諸法，是世間法是出世間法，是善是不善、是利是害，了了分明，今但受行不應生疑，當隨教法不應拒違。復次佛法妙者，修定智慧如實如法；我無是智，云何自心籌量諸法？如人手執利器，乃可與賊相禦，若無所執而對強敵反以為害；我今未得修定智慧，云何欲籌量諸法實相？是不應然。復次外道非佛弟子故應生疑，我是弟子云何於佛而復生疑？佛常毀訾疑患，是覆是蓋、是遮是礙、自誑之法。如人既知刺客即應除避；疑亦如是，誑惑行者，欲與疑慧而礙實智。譬如病疥搔之轉多身壞增劇，良醫授藥疥痒自止；行者如是，種種諸法而生疑想，隨事欲解疑心轉多，是以佛教直令斷疑，疑生即滅。」如是種種呵疑，當疾除却。行者如是思惟除捨五蓋集諸善法，深入一心，斷欲界煩惱得初禪定，如佛經說，行者離欲惡不善法，有覺有觀離生喜樂入初禪。
問曰：
得初禪相云何？
答曰：
如先以正念呵止五欲，未得到地，身心快樂柔和輕軟，身有光明。得初禪相轉復增勝，色界四大遍滿身故柔和輕軟，離欲惡不善一心定故能令快樂，色界造色有光明相，是故行者見妙光明照身內外。行者如是心意轉異，瞋處不瞋、喜處不喜，世間八法所不能動，信敬慚愧轉多增倍，於衣服飲食等心不貪著，但以諸善功德為貴、餘者為賤，於天五欲尚不繫心，何況世間不淨五欲？得初禪人有如是等相。復次得初禪時心大驚喜，譬如貧者卒得寶藏，心大歡喜作是念言：「初夜中夜後夜，精勤苦行習初禪道，今得果報如實不虛，妙樂如是。而諸眾生狂惑頑愚，沒於五欲不淨非樂，甚可憐愍。」初禪快樂內外遍身，如水漬乾土內外霑洽，欲界身分受樂不能普遍，欲界婬恚諸火熱身，入初禪池涼樂第一除諸熱惱，如大熱極入清涼池。
既得初禪，念本所習修行道門，或有異緣，所謂念佛三昧，或念不淨、慈心觀等。所以者何？是行思力令得禪定轉復深入，本觀倍增清淨明了。行者得初禪已進求二禪，若有漏道，於二禪邊地厭患覺觀，如欲界五欲五蓋令心散亂，初禪覺觀惱亂定心亦復如是；若無漏道，離初禪欲，即用無漏初禪呵責覺觀。
問曰：
如初禪結使亦能亂心，何故但說覺觀？
答曰：
初禪結使名為覺觀。所以者何？因善覺觀而生愛著，是故結使亦名覺觀，始得初禪未有餘著。復次本未曾得覺觀大喜，以大喜故壞敗定心，以破定故先應除捨。復次欲入甚深二禪定故除却覺觀，為大利故而捨小利，如捨欲界小樂而得大樂。
問曰：
但說覺觀應滅，不說初禪煩惱耶？
答曰：
覺觀即是初禪善覺觀也。初禪愛等亦名覺觀，以惡覺觀障二禪道，是故宜滅。以善覺觀能留行者令心樂住，是故皆應當滅。尋復思惟，知惡覺觀是為真賊，善覺觀者雖似親善亦復是賊，奪我大利故，當進求滅二覺觀，覺觀惱亂如人疲極安眠眾音惱亂，是故行者滅此覺觀已求二禪，譬如風土能濁清水不見面像，欲界五欲濁心如土濁水，覺觀亂心如風動水，以覺觀滅故內得清淨，無覺無觀定生喜樂入於二禪。
問曰：
云何是二禪相？
答曰：
經中說言，滅諸覺觀，若善若無記，以無覺觀動故內心清淨，如水澄靜無有風波，星月諸山悉皆照見，如是內心清淨故，名賢聖默然。三禪、四禪雖皆默然，以二禪初得，為名有覺觀語言因緣，因緣初滅故得名默然。定生喜樂妙勝初禪，初禪喜樂從離欲生，此中喜樂從初禪定生。
問曰：
二禪亦離初禪結使，何以不言離生？
答曰：
雖復離結，但依定力多故，以定為名。復次言離欲者則離欲界，言離初禪未離色界，是故不名離生，如是等是二禪相。行者既得二禪，更求深定，二禪定有煩惱覆心，所謂愛、慢、邪見、疑等壞破定心，是二禪賊遮三禪門，是故當求斷滅此患以求三禪。
問曰：
若爾者，佛何以故說離喜行捨得入三禪？
答曰：
得二禪大喜，喜心過差心變著喜生諸結使，以是故喜為煩惱之本。又復諸結使無有利益不應生著，喜是悅樂甚為利益滯著難捨，以是故佛說捨喜得入三禪。
問曰：
五欲不淨罪，喜則應當捨，是喜淨妙眾生所樂，云何言捨？
答曰：
先已答生著因緣則是罪門。復次若不捨喜，則不能得上妙功德，以是故捨小得大，有何過也？行者進求三禪，觀喜知患憂苦因緣所可喜樂，無常事變則生憂苦。復次喜為麁樂，今欲捨麁而求細樂，故言離喜更入深定求異定樂。云何三禪相滅喜？捨此妙喜心不悔念，知喜為害，譬如人知婦是羅剎，則能捨離心不悔念，喜為狂惑麁法非妙，第三禪身受樂，世間最樂無有過者，聖所經由，能受能捨無喜之樂，以念巧慧身，則遍受入於三禪。
問曰：
此說一心念慧，初禪二禪何以不說？
答曰：
第三禪者，身遍受樂心行捨法，不令心著分別好醜，故言一心念慧。復次三禪中有三過：一者心轉細沒、二者心大發動、三者心生迷悶。行者常應一心念此三過，若心沒時，以精進智慧力還令心起，若大發動則應攝止，若心迷悶應念佛妙法還令心喜，常當守護治此三心，是名一心行樂者入第三禪。
問曰：
如經，第三禪中二時說樂，何等為二樂？
答曰：
前說受樂，後說快樂。
問曰：
有三種樂：受樂、快樂、無惱樂。以何樂故三禪名為第一之樂？
答曰：
三樂上妙皆勝下地，但以受樂第一，說名樂地，究竟盡故；餘二樂者上地猶有，此中不以為名。
問曰：
喜樂無喜樂，有何差別？
答曰：
樂受有二種：一者喜根、二者樂根。喜根喜樂，初禪二禪所攝；樂根無喜樂，三禪所攝。復次欲界初禪樂受，麁者名樂根，細者名為喜根；二禪、三禪樂受，麁者為喜根，細者為樂根。譬如熱極，得清冷水持洗手面，是名為喜；入大涼池舉身沐浴，是名受樂。行者如是，初禪覺觀故樂不遍身，二禪大喜驚故不能遍身，三禪無障礙故樂遍其身，是名差別。復次樂受有四種：欲界六識相應樂，名為喜根亦名樂根；初禪四識相應樂，名為樂根亦名喜根；二禪意識相應樂受名為喜根；三禪離喜故，意識相應樂受，名為樂根。行者既得三禪，知上三樂，一心守護常恐畏忘失，則為是惱；是故樂復為患，當求離樂。譬如人求富貴之樂，求時既苦，得時無厭則復為苦，得已守護亦復為苦。有人以求樂為苦故捨，或有得樂無厭覺苦故捨，或有既得守護為苦故捨。行者患樂亦如是，求初禪樂，以覺觀惱亂故捨，二禪大喜動故捨，三禪知樂無常難守故捨，以是故，當捨此樂求於四禪安隱之地。
問曰：
行者依禪定樂捨於欲樂，今依何等而捨禪樂？若捨禪樂得何利益？
答曰：
行者依於涅槃樂能捨禪樂，得三利故，所謂羅漢、辟支佛、佛道，是故捨禪定樂，行於四禪安隱快樂，以三乘道隨意而入涅槃。
問曰：
云何知是第四禪相？
答曰：
如佛說四禪相，若比丘斷樂斷苦先滅憂喜，不苦不樂護念清淨入第四禪。
問曰：
斷三禪樂應爾，離欲時已斷苦，今何故復言斷苦？
答曰：
有人言，斷有二種：一別相斷、二總相斷，如須陀洹，以道比智總斷一切見諦結使。是事不然。何以故？佛說斷苦斷樂先滅憂喜，若欲界苦，應說先斷苦憂喜，而不說者，以是故知非欲界苦；以三禪樂無常相故則能生苦，是故說斷苦。又如佛說，樂受時當觀是苦，於三禪樂生時，住時為樂滅時為苦，以是故言斷樂斷苦。先滅憂喜者，欲界中憂，初二禪喜者。
問曰：
欲界中有苦有憂，離欲時滅，何以但說斷憂，不說斷苦？
答曰：
離欲時雖斷二事，憂根不復成就，苦根成就，以成就故不得言滅。
問曰：
若三禪中樂，生住時樂、滅時為苦，今說初禪二禪中喜，何獨不爾？
答曰：
佛經所說，離三禪時，斷樂斷苦無滅憂喜，初禪二禪不作是說。
問曰：
佛何因緣不作是說？
答曰：
三禪中樂，於三界中受樂最妙，心所著處，以其著故無常生苦，以喜麁故不能遍身，雖復有失不大生憂，以是故佛經不說也。不苦不樂者，第四禪中雖有不苦不樂受，捨者捨三禪樂，行不苦不樂受不憶不悔。念清淨者，以滅憂喜苦樂四事故念清淨。
問曰：
上三禪中不說清淨，此中何以獨說？
答曰：
初禪覺觀亂故，念不清淨，譬如露地風中然燈，雖有脂炷，以風吹故明不得照；二禪中雖一識攝，以喜大發故定心散亂，是故不名念清淨；三禪中著樂心多，亂此禪定故不說念清淨；四禪中都無此事故言念清淨。復次下地雖有定心，出入息故令心難攝，是中無出入息故心則易攝，易攝故念清淨。復次第四禪名為真禪，餘三禪者方便階梯，是第四禪譬如山頂，餘三禪定如上山道，是故第四禪，佛說為不動處，無有定所動處故，有名安隱調順之處，是第四禪相。譬如善御調馬隨意所至，行者得此第四禪，欲行四無量心隨意易得，欲修四念處修之則易，欲得四諦疾得不難，欲入四無色定易可得入，欲得六通求之亦易。何以故？第四禪中不苦不樂，捨念清淨調柔隨意，如佛說喻，金師調金洋鍊如法，隨意作器無不成就。
問曰：
行者云何得慈心無量？
答曰：
行者依四禪已，念一城眾生願令得樂，如是一國土、一閻浮提四天下、小千國土、二千國土、三千大千國土，乃至十方恒河沙等無量無邊眾生，慈心遍覆皆願得樂。譬如水劫盡時消水火珠滅不復現，大海龍王心大發動，從念生水出海盈漫，及天澍雨遍滿天下，是時天地彌漫無不充溢。行者亦爾，以大慈水滅瞋恚，消慈火珠，慈水發溢漸漸廣大，遍至無量無邊眾生，悉蒙潤澤常出不斷，或聽說法增益慈心，譬如大雨無不周普，行者慈念眾生，令得世間清淨之樂，亦以所得禪定快樂持與眾生，亦以涅槃苦盡之樂乃至諸佛第一實樂，願與眾生，以慈力故，悉見十方六道眾生無不受樂。
問曰：
如阿毘曇說，何等是慈三昧，觀一切眾生悉見受樂？又經中說慈心三昧，遍滿十方皆見受樂，云何但言願令眾生得樂？
答曰：
初習慈心願令得樂，深入慈心三昧已，悉見眾生無不受樂。如鑽燧出火，初然細軟乾草，火勢轉大濕木山林一時俱然；慈亦如是，初入觀時，見人受樂願與苦者，慈力轉成悉見得樂。
問曰：
眾生實無得者，云何皆見得樂而不顛倒？
答曰：
定有二種：一者觀諸法實相、二者觀法利用。譬如真珠師，一者善知珠相貴賤好醜，二者善能治用。或有知相而不能用，或有治用而不知相，或有知相亦能治用。行者如是，賢聖未離欲者，能觀法相四真諦等而不能用，不行四無量故，如凡夫離欲行諸功德，能有利用生四無量心，不能觀實相故；如俱解脫阿羅漢等，能觀實相，具禪定故生四無量。四無量者得解之法，以利用故非為顛倒。復次佛法之實無有眾生，云何觀苦者為實，樂者為倒？所謂顛倒，無眾生中而著我相，若常若無常，若邊若無邊等，是為顛倒。行慈之人知眾生假名，如輪等和合名之為車，是故行者，慈心清淨則非顛倒。復次若無眾生以為實者，眾生受樂應是顛倒，而有眾生無眾生皆為是邊，不應但有眾生以為顛倒。復次慈三昧力故，行者皆見眾生無不得樂如一切入觀，禪定力故於緣境界轉青作赤，何況眾生皆有樂相而不見也？如貴賤貧富禽獸之屬，各自有樂互相憐愍，貴者之患貧者所無，貧者之患貴者所無。
問曰：
餘道可爾，地獄云何？
答曰：
地獄眾生亦有樂分，遠見刀山灰河，皆謂林水而生樂想，見樹上女人亦生樂想，又我心顛倒故愛樂其身，若欲殺時逃避啼哭、請求獄卒願見放捨，若語赦汝，得脫此苦心亦可樂，如是之等皆有樂分。又復神通力故，行慈之心種種教化令眾生得樂，或隨所有而能與之，及身口行助成利益，如諸佛菩薩深心愛念壞諸惡趣，實令眾生得種種樂，以是故不但願與，亦實令得樂。
問曰：
行慈者得何功德？
答曰：
行慈者諸惡不能加，如好守備外賊不害，若欲惱害反自受患。如人以掌拍矛，掌自傷壞矛無所害。五種邪語不能壞心，五種者：一妄語說過、二惡口說過、三不時說過、四惡心說過、五不利益說過。譬如大地不可破壞，種種瞋惱讒謗等不能毀也。譬如虛空不受加害，心智柔軟猶若天衣。復次行者入慈，虎狼毒獸蛇蚖之屬皆不能害，如入牢城無能傷害，得如是等無量功德。
問曰：
慈德如是，何者名慈法？
答曰：
愛念眾生皆見受樂，是心相應法行陰所攝名為慈法，或色界繫或不繫，心數法、心共生、隨心行、非色法、非是業、業相應、業共生、隨業行、非報生，是應修、得修、行修，應證、身證、慧證，或思惟斷或不斷，或有覺有觀，或無覺有觀，或無覺無觀，或有喜或無喜，或有出入息或無出入息，或賢聖或凡夫，或樂受相應，或不苦不樂受相應，非道品先緣相後緣法，在四禪亦餘地，緣無量眾生故名為無量。清淨故、慈念故、憐愍利益故，名為梵行梵乘，能到梵世名為梵道，是過去諸佛常所行道。
問曰：
云何修習慈心？
答曰：
若行者作是念：「我除剃鬚髮，不在飾好破憍慢相，若稱此者宜應行慈；今著染衣，當應行慈令心不染，食他之食不虛受施。如經所說，若有比丘，漸修慈心則隨佛教，如是不虛食人信施。」復次若出家若在家行者作是念：「慈心力故，於惡世中安隱無患，於破法眾中獨隨法行，於熱煩惱令心清冷，如近聚落有清涼池。」復次行慈力故，怨家毒害不能復害，如著革屣刺不能傷，行者處於欲界，多瞋怒害，鬪諍怨毒種種諸害，慈心力故無能傷損，譬如力士著金剛鎧執持利器，雖入大陣不能傷壞。復次是慈能利益，利益三種人，凡夫行慈除諸瞋恚，得無量福生於淨果，世間福德無過是者。求聲聞、辟支佛者，欲界多瞋慈力能破，及餘煩惱則亦隨滅，得離欲界漸出三界，如佛所說，慈心共俱近修七覺。大乘發心為度眾生，以慈為本。如是慈心，於三種人無量利益。又習慈初門，又十六行令速得慈，又使牢固，亦常修行：一者持戒清淨、二者心不悔、三者善法中生喜、四者快樂、五者攝護五情、六者念巧便慧、七者身離心離、八者同行共住、九者若聽若說隨順慈法、十者不惱亂他人、十一者食知自節、十二者少於睡眠、十三者省於言語、十四者身四威儀安隱適意、十五者所須之物隨意無乏、十六者不戲論諸法行。是十六法助慈三昧。悲者觀眾生苦，如地獄、餓鬼、畜生、世間刑徒飢寒病苦等，取其苦相故悲心轉增，乃至樂人皆見其苦。
問曰：
云何以樂為苦？
答曰：
樂是無常，樂無厭足從因緣生，念念生滅無有住時，以是故苦。復次如欲天受樂，如狂如醉無所別知，死時乃覺；色無色界眾生，於深禪定愛味心著，命終隨業因緣還復受報，如是眾生當有何樂？於地獄三惡道，是舊住處，天上人中猶如客住，暫得止息，以是因緣故，佛但說苦諦無有樂諦，是故一切眾生無不是苦。眾生可愍不知實苦，於顛倒中而生樂想，今世後世受種種憂惱而無厭心，雖暫得離苦還復求樂作諸苦事，如是思惟，見諸眾生悉皆受苦，是為悲心。餘悲心義如摩訶衍論四無量中說。
喜者行人知諸法實相，觀苦眾生皆為樂相，觀樂眾生皆為苦相，如是諸法無有定相隨心力轉，若諸法無有一定相者，成阿耨多羅三藐三菩提尚無有難，何況餘道？隨意可得故心生歡喜。復次行者作是念：「我因少持戒精進等便得離欲，逮諸禪定無量功德。」念諸善功德故心生歡喜，譬如賈客齎持少物百千倍利，心大歡喜。復作是念：「如是法利皆由佛恩，佛自然得道與人演說，隨教修行得如是利益。」是時心念十方諸佛，身有金色相好莊嚴，及十力等無量功德法身，因是念佛心生歡喜。復次佛法於九十六種道中，最為第一，能滅諸苦能趣常樂，心生歡喜。又復分別三種佛法：一者涅槃無量常相，是究竟不壞法；二者涅槃方便八直聖道；三者十二部經宣示八道。如是念法心生歡喜。復次能知如是實相，行於正道離諸邪徑，是為正人，所謂佛弟子眾於一切眾中最為第一。自思惟言：「我已在此眾中，是我真伴彼能益我。」以是因緣故心生歡喜，願令眾生悉皆歡喜。定力轉成故，悉見眾生皆得是喜。
捨者行人如小懈極心暫止息，但觀眾生一相不觀苦樂，喜相猶如小兒，若常愛念憍恣敗壞，若常苦切怖畏羸瘦，是故有時放捨不愛不憎。行者如是，若常行慈喜心則放逸，以喜樂多故，若常行悲心則生憂惱，以念苦多故，是故行捨莫令苦樂有過。復次行者入道得禪定味，分別眾生好醜，是善是不善，善者恭敬愛念，不善者則生輕慢，如人得大珍寶輕慢貧者，見有寶者恭敬愛念，破是二相故而行捨心。如經中說，修行慈心除破瞋恚，修行悲心除惱眾生，修行喜心除破愁憂，修行捨心除破憎愛。但觀眾生得解脫故隨心所作，如人觀林不觀樹也。又如世人寒時得溫、熱時得涼，資生隨意者，是名為樂；若得官位寶藏歌舞戲笑，是名為喜；若失此眾事者，是名憂苦；若無此三事者，是名為捨。行者亦如是具有四心，自身受樂願及眾生，心既柔軟，見一切眾生悉得是樂；又復見諸天上世間豪貴，取其樂相願及眾生，心既柔軟，見一切眾生悉得是樂；修行慈時心生大喜，以此大喜願與眾生，或從定起禮佛法眾讚歎供養，亦得心喜願與眾生，及取外喜願與眾生，或時自見其苦老病憂惱飢寒困苦，欲令眾生離是苦惱，我能分別籌量，心忍猶尚苦惱，何況眾生無有智慧忍受眾苦，何得不惱？則生悲心。復見外人刑戮鞭撻，又聞經說惡道苦痛，取是苦相觀一切皆苦，而生悲心。捨者自捨憎愛，亦觀眾生無有憎愛，及取外眾生受不苦不樂者，從第四禪乃至非有想非無想處，及欲界無苦無樂時，取是相已觀一切眾生，亦都如是無苦無樂。復次如貴人唯有一子，愛念甚重心常慈愍，世間諸樂願令悉得，自能得者亦皆與之。其子或時遭諸惱患，父甚悲念，若子從因得免，其父大喜，心生喜已，即便放捨任子自長，父得休息。行者如是，於四無量心中，觀諸眾生亦如子想，隨己所有樂事，及取世間種種諸樂，願令得之，慈定力故悉見一切皆是樂者。行人從慈心起，若見眾生受諸苦痛，取是相已而生悲心。悲心力故見諸眾生悉皆受苦，見受苦已願令眾生皆離是苦，從悲三昧起，若見眾生受樂得道入涅槃者，取是相已而生喜心。欲令彼得而彼自得，心識柔軟悉見眾生皆得歡喜。從此定起，見眾生不苦不樂者、不憂不喜者，取是相已而生捨心，願令眾生不苦不樂、不憂不喜，以善修捨定力故，悉見眾生不苦不樂、不憂不喜，得離煩惱熱。復次若眾生有諸過釁，捨而不問，若恭敬愛著不以為喜，是為捨心，如是等四無量義，如摩訶衍中說。
禪法要解卷上
淨觀者三品：或初習行，或已習行，或久習行。若初習行，當教言：「破皮却不淨，當觀白骨人，繫意在觀不令外意，外念諸緣攝之令還。」若已習行，當教言：「心却皮肉，具觀頭骨不令外念，外念諸緣攝之令還。」若久習行，却身中一寸皮肉繫意五處：頂上、額上、眉間、鼻端、心處，如是等處住意在骨不令外念，外念諸緣攝之令還。當復觀心，若心疲極捨諸外想注念在緣，譬如獼猴被繫在柱終日馳走，鎖常攝還極乃休息。所緣如柱，念則如鎖，心喻獼猴。亦如乳母，常觀小兒不令墮落，行者觀心亦復如是，漸漸制心令住緣處，若心久住是應禪法。若得禪定即有三相，身悉和悅柔軟輕便，白骨流光猶如白珂，心得靜住是為淨觀，是時便得色界中心，是名初學禪法門。若定得勝心，則不如制之令住，是名一心。若能一寸中住，便得遍却，不得但觀赤骨人。得此觀已，棄赤骨人觀白骨人，不令外念，外念諸緣攝之令還。心若清淨住於骨觀，骨邊白光遍身中出，如天清明日光極淨。此光既出，以心目觀了了見之，因光力故見骨人中相，似諸心心相應法生滅，如毘瑠璃筒中水流，是時心息得樂，婬人欲樂不足喻也。外身觀亦復如是，如是一身觀，次第轉多，乃至閻浮提；復從一閻浮提，還至一寸，心得自住，是為不淨中淨三昧門。復次此身空骨以薄皮覆，有何可樂？甚可患也。