T15n0604_佛說禪行三十七品經

大正藏第 15 冊 No. 0604 佛說禪行三十七品經

No. 604

佛說禪行三十七品經

後漢安息國三藏安世高譯

聞如是，一時佛游于舍衛國祇樹給孤獨園。佛言：「諸比丘！若能彈指間，惟行自身身止觀，外身身止觀，內外身身止觀，分別念解世間癡惱，是為精進，為如佛教，非是愚癡食人施，何況能多行者，撮取其要；若彈指間，止觀痛，若止觀意及止觀法，內外分別念，解世間癡惱，皆如上說，何況多行者；是故可念行四意止。」

佛言：「諸比丘！若彈指間，惟行未生惡法不令生，勸意治行，精進攝意，是為精進行禪，為如佛教，不是愚癡食人施，何況多行者，撮取其要；若彈指間，惟行已生惡法即得斷，若惟行未生善法便發生，及已生善法立不忘，增行得滿，勸意治行，精進攝意，皆如上說，何況多行者；是故可念行四意斷。」

佛言：「諸比丘！若彈指間，惟行欲定斷生死，惟神足，是為最精進行禪，為如佛教，不是愚癡食人施，何況多行者，撮取其要；若彈指間，惟行精進定，若惟行意定及戒定斷生死，惟神足，皆如上說，何況多行者；是故可念行四神足。」

佛言：「諸比丘！若彈指間，惟行信根，以見四喜之事，不離佛亦法與

【現代漢語翻譯】現代漢語譯本《佛說禪行三十七品經》

後漢安息國三藏安世高譯

如是我聞，一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）游化。佛陀說：『諸位比丘！如果能在彈指之間，專注于自身的身止觀，外在的身止觀，內外身的身止觀，以分別念來理解世間的愚癡煩惱，這就是精進，是符合佛陀教導的，不是愚昧地接受別人的施捨。更何況是能夠更多地修行的人，更應該把握其中的要點。如果在彈指之間，專注于止觀感受，或者止觀意念以及止觀法，內外分別念，理解世間的愚癡煩惱，都如上面所說，更何況是能夠更多地修行的人。因此，應當憶念修行四念處。』

佛陀說：『諸位比丘！如果能在彈指之間，專注于未生起的惡法不讓它生起，勸勉自己的意念去治理修行，精進地攝持意念，這就是精進行禪，是符合佛陀教導的，不是愚昧地接受別人的施捨。更何況是能夠更多地修行的人，更應該把握其中的要點。如果在彈指之間，專注于已生起的惡法立即斷除，或者專注于未生起的善法使它生起，以及已生起的善法使它保持不忘失，增長修行使它圓滿，勸勉自己的意念去治理修行，精進地攝持意念，都如上面所說，更何況是能夠更多地修行的人。因此，應當憶念修行四正勤。』

佛陀說：『諸位比丘！如果能在彈指之間，專注于欲定（chanda-samadhi）斷除生死，依靠神足（iddhi-pada），這就是最精進的行禪，是符合佛陀教導的，不是愚昧地接受別人的施捨。更何況是能夠更多地修行的人，更應該把握其中的要點。如果在彈指之間，專注于精進定（viriya-samadhi），或者專注于意定（citta-samadhi）以及戒定（vimamsa-samadhi）斷除生死，依靠神足，都如上面所說，更何況是能夠更多地修行的人。因此，應當憶念修行四神足。』

佛陀說：『諸位比丘！如果能在彈指之間，專注于信根（saddha-indriya），以見到四喜之事，不離佛，也不離法和僧。'

【English Translation】 English version The Sutra on the Thirty-Seven Practices of Meditation Spoken by the Buddha

Translated by An Shih-kao, a Tripitaka master from the An息 Kingdom of the Later Han Dynasty

Thus have I heard. At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika-arama (祇樹給孤獨園) in Shravasti (舍衛國). The Buddha said: 'Monks! If one can, in the snap of a finger, focus solely on observing the body internally, observing the body externally, observing the body both internally and externally, and use discriminating mindfulness to understand the ignorance and afflictions of the world, this is diligence, this is in accordance with the Buddha's teachings, and it is not foolishly accepting the alms of others. How much more so for those who can practice more, they should grasp the essentials. If in the snap of a finger, one focuses on observing feelings, or observing thoughts, or observing dharmas, with internal and external discriminating mindfulness, understanding the ignorance and afflictions of the world, all as described above, how much more so for those who can practice more. Therefore, one should mindfully practice the Four Foundations of Mindfulness.'

The Buddha said: 'Monks! If one can, in the snap of a finger, focus solely on preventing unwholesome dharmas that have not yet arisen from arising, encouraging the mind to govern practice, diligently restraining the mind, this is diligent meditation practice, this is in accordance with the Buddha's teachings, and it is not foolishly accepting the alms of others. How much more so for those who can practice more, they should grasp the essentials. If in the snap of a finger, one focuses solely on abandoning unwholesome dharmas that have already arisen, or focuses on causing wholesome dharmas that have not yet arisen to arise, and maintaining wholesome dharmas that have already arisen without forgetting them, increasing practice to attain fulfillment, encouraging the mind to govern practice, diligently restraining the mind, all as described above, how much more so for those who can practice more. Therefore, one should mindfully practice the Four Right Exertions.'

The Buddha said: 'Monks! If one can, in the snap of a finger, focus solely on desire-concentration (chanda-samadhi) to sever birth and death, relying on the psychic power (iddhi-pada), this is the most diligent meditation practice, this is in accordance with the Buddha's teachings, and it is not foolishly accepting the alms of others. How much more so for those who can practice more, they should grasp the essentials. If in the snap of a finger, one focuses solely on effort-concentration (viriya-samadhi), or focuses on mind-concentration (citta-samadhi) and investigation-concentration (vimamsa-samadhi) to sever birth and death, relying on the psychic power, all as described above, how much more so for those who can practice more. Therefore, one should mindfully practice the Four Bases of Psychic Power.'

The Buddha said: 'Monks! If one can, in the snap of a finger, focus solely on the faculty of faith (saddha-indriya), to see the four joyful things, not departing from the Buddha, nor from the Dharma, nor from the Sangha.'

眾及戒，是為精進行禪，為如佛教，不是愚癡食人施，何況多行者，撮取其要；若彈指間，惟行精進根，以見四意斷；若惟行念根，以見四意止；若惟行定根，以見四禪；若惟行慧根，以見四諦，皆如上說，何況多行者；是故可念行五根。」

佛言：「諸比丘！若彈指間，惟行信力，從得四喜之事，令無能壞，是為精進行禪，為如佛教，非是愚癡食人施，何況多行者；若彈指間，惟行精進力，若念力，若定力，若慧力，皆如上說，何況多行者；是故可念行五力。」

佛言諸比丘：「若彈指間，惟行念覺意，以念所當念，以愛念，以正念，為善法念，得志不忘，是為精進行禪，為如佛教，不是愚癡食人施，何況多行者，撮取其要；若彈指間，惟行法解覺意，其意經經分別解、隨順解；若惟行精進覺意，其身精進，意亦精進；若惟行愛覺意，知所當愛，令意得喜；若惟行止覺意，令身休止，意亦休止；若惟行定覺意，令意住念亦住，志不亂，不邪念；若惟行護覺意，為護行知所念，知安身，令見道護惡念，安隱行事，事皆如上說，何況多行者；是故可念行七覺意。」

佛言：「諸比丘！若彈指間，惟行正見，以知古知始知終，知內知外，知苦知習知盡知道，知佛知法知比丘眾，知學行事如六合，所習所

【現代漢語翻譯】現代漢語譯本：佛陀說：『大眾以及戒律，這就是精進修行禪定，是符合佛陀教導的，不是愚癡地接受人們的施捨，更何況是多修行的人，要抓住其中的要點；如果在一彈指的時間內，只修行精進根（Vīrya-indriya，精進的要素），就能證見四意斷（catasso sammappadhānāni，四種正勤）；如果只修行念根（Sati-indriya，憶念的要素），就能證見四意止（catāro satipaṭṭhānā，四念處）；如果只修行定根（Samādhi-indriya，禪定的要素），就能證見四禪（catasso jhānā，四種禪定）；如果只修行慧根（Paññā-indriya，智慧的要素），就能證見四諦（cattāri ariyasaccāni，四聖諦），這些都如上面所說，更何況是多修行的人；因此，應當憶念修行五根（pañca indriyāni，信、精進、念、定、慧五種要素）。』佛陀說：『諸位比丘！如果在一彈指的時間內，只修行信力（Saddhā-bala，信的力量），從而獲得四喜（catasso pīti，四種喜悅）之事，使之無法被破壞，這就是精進修行禪定，是符合佛陀教導的，不是愚癡地接受人們的施捨，更何況是多修行的人；如果在一彈指的時間內，只修行精進力（Vīrya-bala，精進的力量），或者念力（Sati-bala，憶念的力量），或者定力（Samādhi-bala，禪定的力量），或者慧力（Paññā-bala，智慧的力量），這些都如上面所說，更何況是多修行的人；因此，應當憶念修行五力（pañca balāni，信、精進、念、定、慧五種力量）。』佛陀對諸位比丘說：『如果在一彈指的時間內，只修行念覺意（Sati-sambojjhaṅga，念覺支），用念來憶念應當憶念的事物，用愛念，用正念，用善法念，達到目標而不忘記，這就是精進修行禪定，是符合佛陀教導的，不是愚癡地接受人們的施捨，更何況是多修行的人，要抓住其中的要點；如果在一彈指的時間內，只修行法解覺意（Dhamma-vicaya-sambojjhaṅga，擇法覺支），其意經過經過分別理解、隨順理解；如果只修行精進覺意（Viriya-sambojjhaṅga，精進覺支），其身精進，意也精進；如果只修行愛覺意（Pīti-sambojjhaṅga，喜覺支），知道應當愛的事物，使意得到喜悅；如果只修行止覺意（Passaddhi-sambojjhaṅga，輕安覺支），使身體休息，意也休息；如果只修行定覺意（Samādhi-sambojjhaṅga，定覺支），使意安住，念也安住，志向不亂，沒有邪念；如果只修行護覺意（Upekkhā-sambojjhaṅga，舍覺支），爲了守護修行，知道所念，知道安身，使見到道，守護惡念，安穩地行事，這些事都如上面所說，更何況是多修行的人；因此，應當憶念修行七覺意（satta bojjhaṅgā，七覺支）。』佛陀說：『諸位比丘！如果在一彈指的時間內，只修行正見（Sammā-diṭṭhi，正見），用以知曉過去，知曉開始，知曉終結，知曉內在，知曉外在，知曉苦（Dukkha，苦），知曉習（Samudaya，苦的生起），知曉盡（Nirodha，苦的止息），知曉道（Magga，通往苦止息的道路），知曉佛（Buddha，覺悟者），知曉法（Dhamma，佛法），知曉比丘眾（Bhikkhu-saṅgha，比丘僧團），知曉學習修行之事如六合，所學習所

【English Translation】 English version: The Buddha said: 'The assembly and the precepts, this is diligent practice of meditation, which is in accordance with the Buddha's teachings. It is not foolish to accept people's alms, let alone those who practice more. Grasp the essentials; if in the snap of a finger, one only practices the faculty of vigor (Vīrya-indriya, the element of vigor), one can see the four right exertions (catasso sammappadhānāni, the four right efforts); if one only practices the faculty of mindfulness (Sati-indriya, the element of mindfulness), one can see the four foundations of mindfulness (catāro satipaṭṭhānā, the four establishments of mindfulness); if one only practices the faculty of concentration (Samādhi-indriya, the element of concentration), one can see the four jhanas (catasso jhānā, the four meditative absorptions); if one only practices the faculty of wisdom (Paññā-indriya, the element of wisdom), one can see the four noble truths (cattāri ariyasaccāni, the four noble truths), all as described above, let alone those who practice more; therefore, one should mindfully practice the five faculties (pañca indriyāni, the five elements of faith, vigor, mindfulness, concentration, and wisdom).' The Buddha said: 'Monks! If in the snap of a finger, one only practices the power of faith (Saddhā-bala, the power of faith), thereby obtaining the four kinds of joy (catasso pīti, four kinds of joy), making them indestructible, this is diligent practice of meditation, which is in accordance with the Buddha's teachings. It is not foolish to accept people's alms, let alone those who practice more; if in the snap of a finger, one only practices the power of vigor (Vīrya-bala, the power of vigor), or the power of mindfulness (Sati-bala, the power of mindfulness), or the power of concentration (Samādhi-bala, the power of concentration), or the power of wisdom (Paññā-bala, the power of wisdom), all as described above, let alone those who practice more; therefore, one should mindfully practice the five powers (pañca balāni, the five powers of faith, vigor, mindfulness, concentration, and wisdom).' The Buddha said to the monks: 'If in the snap of a finger, one only practices the mindfulness enlightenment factor (Sati-sambojjhaṅga, the enlightenment factor of mindfulness), using mindfulness to remember what should be remembered, with loving-kindness, with right mindfulness, with mindfulness of good dharmas, achieving the goal without forgetting, this is diligent practice of meditation, which is in accordance with the Buddha's teachings. It is not foolish to accept people's alms, let alone those who practice more. Grasp the essentials; if in the snap of a finger, one only practices the dharma-discrimination enlightenment factor (Dhamma-vicaya-sambojjhaṅga, the enlightenment factor of investigation of dharma), its meaning is repeatedly understood and followed; if one only practices the vigor enlightenment factor (Viriya-sambojjhaṅga, the enlightenment factor of vigor), the body is vigorous, and the mind is also vigorous; if one only practices the joy enlightenment factor (Pīti-sambojjhaṅga, the enlightenment factor of joy), knowing what should be loved, causing the mind to be joyful; if one only practices the tranquility enlightenment factor (Passaddhi-sambojjhaṅga, the enlightenment factor of tranquility), causing the body to rest, and the mind also to rest; if one only practices the concentration enlightenment factor (Samādhi-sambojjhaṅga, the enlightenment factor of concentration), causing the mind to abide and the mindfulness to abide, the will is not confused, and there are no wrong thoughts; if one only practices the equanimity enlightenment factor (Upekkhā-sambojjhaṅga, the enlightenment factor of equanimity), in order to protect the practice, knowing what is remembered, knowing how to settle the body, enabling one to see the path, protecting against evil thoughts, and acting peacefully, all these things are as described above, let alone those who practice more; therefore, one should mindfully practice the seven enlightenment factors (satta bojjhaṅgā, the seven factors of enlightenment).' The Buddha said: 'Monks! If in the snap of a finger, one only practices right view (Sammā-diṭṭhi, right view), in order to know the past, to know the beginning, to know the end, to know the internal, to know the external, to know suffering (Dukkha, suffering), to know the arising (Samudaya, the arising of suffering), to know the cessation (Nirodha, the cessation of suffering), to know the path (Magga, the path to the cessation of suffering), to know the Buddha (Buddha, the awakened one), to know the Dharma (Dhamma, the teachings), to know the Sangha (Bhikkhu-saṅgha, the community of monks), to know the learning and practice like the six unions, what is learned and what is

取，歡樂變失，及其歸趣，知不貪之德，是為正見，為精進行禪，為如佛教，不是愚癡食人施，何況多行者，撮取其要；若彈指間，惟行正思，為思出家、思不諍、思不殺；若惟行正語、不妄語、不兩舌、不惡口、不形笑；若惟行正命，不以貪生活，不恚生活，不以癡生活；若惟行正業，不殺、不盜竊、不邪淫；若惟行正治，以修治四意斷之事；若惟行正念，以受行四意止，亦惟行正定，以思念四禪事，事皆同如上說，其彈指間功德如是，何況多行者；是故可念行八正道。」佛說是已，皆歡喜受。

佛說禪行三十七品經

【現代漢語翻譯】現代漢語譯本：獲取（取）帶來的只是歡樂的消逝，以及最終的歸宿。明白不貪婪的德行，這就是正見，是精進的禪修，是如佛所教導的那樣。不要像愚癡的人那樣用食物來施捨，更何況是那些修行更多的人，要抓住其中的要點；即使在彈指之間，也要奉行正確的思考，思考出家、思考不爭鬥、思考不殺生；如果奉行正確的言語，不說謊、不兩舌、不惡語、不做輕浮的嘲笑；如果奉行正當的謀生方式，不以貪婪為生，不以嗔恚為生，不以愚癡為生；如果奉行正確的行為，不殺生、不偷盜、不邪淫；如果奉行正確的精進，以修習四意斷（Samyak Prahana，四正勤）之事；如果奉行正確的念，以接受和奉行四意止（Sati Patthana，四念處），也奉行正確的禪定，以思念四禪之事，所有這些都和上面所說的一樣。即使在彈指之間，功德也是如此之大，更何況是那些修行更多的人；因此，應該憶念並奉行八正道（Arya Ashtanga Marga）』。」佛陀說完這些話，大家都歡喜地接受。

《佛說禪行三十七品經》

【English Translation】 English version: 'Acquisition (取) only brings the loss of joy, and its ultimate destination. Understanding the virtue of non-greed, this is right view, diligent meditation, and as the Buddha taught. Do not be like foolish people who give food as alms, let alone those who practice more, grasp the essentials; even in the snap of a finger, practice right thought, thinking of renunciation, thinking of non-contention, thinking of non-killing; if you practice right speech, not lying, not double-tongued, not using harsh words, not making frivolous laughter; if you practice right livelihood, not living by greed, not living by anger, not living by delusion; if you practice right action, not killing, not stealing, not engaging in sexual misconduct; if you practice right effort, cultivating the four right exertions (Samyak Prahana); if you practice right mindfulness, accepting and practicing the four foundations of mindfulness (Sati Patthana), also practicing right concentration, contemplating the four Dhyanas, all these are the same as mentioned above. Even in the snap of a finger, the merit is so great, let alone those who practice more; therefore, one should remember and practice the Noble Eightfold Path (Arya Ashtanga Marga).' After the Buddha finished speaking, everyone joyfully accepted it.

The Sutra on the Thirty-Seven Practices of Meditation Spoken by the Buddha