T32n1655_止觀門論頌
大正藏第 32 冊 No. 1655 止觀門論頌
No. 1655
止觀門論頌一卷
世親菩薩造
三藏法師義凈奉 詔譯
若見女形相 及以艷嬌姿 愚人不了知 妄生淫染意 佛說膀脹等 蠲除淫慾念 能隨世尊教 得勝果非余 戒凈有聞思 策勵常修習 繫念觀諸境 斯為解脫因 若人有瞋染 及昏沉睡眠 掉惡作並疑 此五遮修定 少聞與眾居 鄙事情欣樂 愛身並受用 亦能遮定心 心亂有五緣 情隨眾境散 味著並沉掉 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 應可住尸林 著糞掃衣服 常求靜息事 斷除淫染心 乞食見女人 應觀為不凈 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 于境使相應 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 唸唸令相續 於前所取相
【現代漢語翻譯】 現代漢語譯本 《止觀門論頌》一卷 世親菩薩造 三藏法師義凈奉詔譯 如果見到女人的形貌，以及艷麗嬌媚的姿態，愚昧的人不能明瞭，虛妄地產生淫慾的念頭。 佛陀說修習膀脹觀等法門，可以去除淫慾的念頭。能夠隨順世尊的教導，就能得到殊勝的果報，而不是其他的（方法）。 持戒清凈，廣聞佛法並深入思考，勤勉努力經常修習，繫念于所觀的境界，這就是解脫的原因。 如果有人有嗔恨、貪染，以及昏沉、睡眠，掉舉、惡作和懷疑，這五種（煩惱）會遮蔽修習禪定。 很少聽聞佛法，與大眾居住在一起，對低俗的事情感到欣樂，貪愛自身和受用，也能遮蔽禪定之心。 心散亂有五種原因：情意隨著外在的境界散亂，貪戀滋味，以及沉沒和掉舉，我慢心重和追求名聞利養。 比丘應當依循聖教，有過失應當坦白說出並加以改正，善巧地選取安住心念的所緣境，這是最初的修行。 其次，依止寂靜之處，沒有妨礙和困難，然後止息邪思妄想，這是比丘最初應當做的事情。 應當居住在尸陀林（墳場），穿著糞掃衣（用丟棄的布料縫製的衣服），經常尋求安靜止息的事情，斷除淫慾染污的心。 乞食時見到女人，應當觀想為不凈之物，收攝眼根，去除邪念，端正心念，應當這樣取食。 多說話、多事務，這些都必須遠離。惱亂的因緣來逼迫時，應當運用智慧的力量來忍受。 在樹下、草菴中，或者居住在山崖洞窟內，觀修時應當安住於此，寂靜之處可以修習心念。 修習禪定，緣于境界時，不要太高或太低，不應該太近或太遠，要使心念與境界相應。 善巧地選取所緣的境界，仔細地觀察，閉上眼睛安住心念時，就像睜開眼睛看到一樣。 收攝六根，安住正念，凝聚內心，觀想所緣的境界顯現在眼前，唸唸相續不斷。 對於先前所取之相
【English Translation】 English version Verses on the Treatise on the Gates of Śamatha-Vipassanā (Zhǐ Guān Mén Lùn Sòng) Composed by Bodhisattva Vasubandhu (Shì Qīn Pú Sà) Translated by Tripiṭaka Master Yijing (Sānzàng Fǎshī Yìjìng) under Imperial Decree If one sees a woman's form, and her alluring and charming appearance, a foolish person does not understand and falsely generates thoughts of lust. The Buddha taught practices such as the Corpse Contemplation (Pang Zhang Guan), to eliminate lustful thoughts. Being able to follow the World Honored One's teachings, one obtains superior results, not otherwise. Maintaining pure precepts, widely hearing and contemplating the Dharma, diligently and constantly practicing, focusing the mind on the objects of contemplation, this is the cause of liberation. If a person has anger and attachment, as well as drowsiness and sleepiness, restlessness, regret, and doubt, these five (hindrances) obstruct the practice of meditation. Hearing little of the Dharma, dwelling with the crowd, delighting in vulgar matters, being attached to the body and its enjoyments, also obstruct the mind of meditation. There are five causes of mental distraction: the mind scattering with external objects, craving for flavors, sinking and restlessness, heavy pride, and pursuit of fame and gain. A Bhikṣu (Bǐqiū) should follow the holy teachings, and if there are faults, they should be confessed and corrected. Skillfully choosing the object of focus to abide the mind, this is the initial practice. Next, rely on a quiet place, where there are no hindrances or difficulties, and then cease wrong thoughts. This is the initial task of a Bhikṣu. One should dwell in a charnel ground (Shītuólín), wear robes made of discarded cloth (Fèn Sǎo Yī), constantly seek quiet and cessation, and cut off the mind of lustful defilement. When begging for food and seeing a woman, one should contemplate her as impure. Restrain the eyes, eliminate evil thoughts, and with a righteous mind, one should take food in this way. Much talking and many affairs, all of these must be avoided. When disturbing conditions come and press, one should use the power of wisdom to endure. Under a tree, in a grass hut, or dwelling in a cliff cave, when contemplating, one should abide in such a place. A quiet place is suitable for cultivating the mind. When practicing meditation, focusing on an object, it should not be too high or too low, it should not be too near or too far, one should make the mind correspond with the object. Skillfully choose the object of focus, carefully observe it. When closing the eyes and abiding the mind, it is as if seeing with open eyes. Gather in all the sense faculties, abide in mindfulness, concentrate the inner mind, contemplate the object of focus appearing before you, continuously, thought after thought. Regarding the previously taken appearance
形貌用心觀 膀脹女根邊 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 水澆令使蘇 還應速收斂 于舊境安心 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 遠離於沉掉 應平等運心 隨情住舍中 此時無過咎 從此漸得住 取相影心安 明瞭中道行 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 不動搖明凈 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 本由貪染髮 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 能防于掉舉 應知用粗尋 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 更復作余修 得他心宿住 神通天眼耳 于
【現代漢語翻譯】 現代漢語譯本 仔細觀察身體的形狀和外貌，特別注意女性生殖器官的腫脹之處，那裡是令人畏懼、厭惡和卑賤的。 它就像渾濁的池水，被風吹動而搖擺不定。觀察樹木的倒影時，不能清晰地分辨和穩定。 心中的污垢和煩惱就像水，被情慾之風吹動。當試圖用澄明的念頭去觀察時，卻無法擺脫內心的黑暗和迷惑。 如果內心昏沉，就應該振作精神，去觀察殊勝美妙的事物，就像水蛭吸血後感到睏倦，用水澆灌就能使其甦醒。 然後應該迅速收攝心神，將注意力放回原來的境界，使意念具有能力，調伏它，使它順從你的念頭。 如果內心散亂，就應該思考令人厭惡的事情，使內心寂靜下來，就像用鉤子控制住大象的頭部。 遠離昏沉和掉舉，應該平等地運用心念，隨順自己的心意安住在舍（upeksa，不偏不倚的心境）中，此時沒有過失。 從這裡開始逐漸安定下來，選取所觀對象的影像，使內心安定。在明瞭的中道上行走，用正念之燈照亮道路。 此時運用尋（vitakka，粗略的思考）和伺（vicara，精細的觀察），依次進行觀察，禪定的影像就會產生，清晰地呈現在眼前。 它不動搖，明亮而清凈，就像一個大丈夫的形象。將這個影像作為目標向前觀察，這就是差別相。 當這個（差別）相產生后，對慾望的愛戀等就會消除，這就是繫心之人最初獲得禪定的方便之相。 進一步瞭解瞋恚的本質，它原本是由貪染而生。當慾望的愛戀消除后，就能遠離瞋恚。 接下來要勤奮地策勵念頭，去除昏沉睡眠的心。既然已經觀察到差別相，疑惑的情緒就會平息。 然後應當去除惡作（kukkritya，後悔），走上善行的安穩道路。寂靜而沒有障礙，能夠防止掉舉。 應當知道運用粗略的尋（vitakka），觀察所取之相。然後在心中的影像內，用伺（vicara）進行細緻的推求。 見到（所觀對象的）差別，內心感到喜悅，由此獲得輕安（passaddhi）。接下來證得樂定（sukha），禪定的各個組成部分依次出現。 這就是根本定（jhāna），善於安定念頭。就像想要到達村莊，以及已經到達村莊的人一樣。 既然獲得了根本定，更進一步地進行其他的修行，就能獲得他心通（paracitta-vijñāna）、宿住通（pūrva-nivāsānusmṛti-jñāna）、神通（riddhi）、天眼通（divya-cakṣus）和天耳通（divya-śrotra）。
【English Translation】 English version Carefully observe the shape and appearance of the body, paying particular attention to the swelling of the female reproductive organs, which are fearful, disgusting, and base. It is like turbid pond water, swaying and unsteady when blown by the wind. When observing the reflections of trees, one cannot clearly distinguish and stabilize. The dirt and afflictions in the mind are like water, blown by the wind of lust. When trying to observe with a clear mind, one cannot escape the darkness and confusion within. If the mind is drowsy, one should invigorate the spirit and observe sublime and wonderful things, just as a leech feels tired after sucking blood, and is revived by being watered. Then one should quickly gather one's mind and return one's attention to the original state, enabling the mind to have the ability to subdue it and make it obey one's thoughts. If the mind is distracted, one should think of disgusting things to calm the mind, just like controlling the head of an elephant with a hook. Away from dullness and agitation, one should use the mind equally, and dwell in equanimity (upeksa, an unbiased state of mind) according to one's own will, at this time there is no fault. From here, gradually settle down, select the image of the object of observation, and stabilize the mind. Walk on the clear Middle Way, and illuminate the road with the lamp of right mindfulness. At this time, use vitakka (initial application of thought) and vicara (sustained application of thought) to observe in sequence, and the image of meditation will arise, clearly appearing before you. It is unmoving, bright and pure, like the image of a great man. Observe this image as a target forward, this is the differential characteristic. When this (differential) characteristic arises, the love of desire will be eliminated, this is the convenient aspect of the initial attainment of samadhi (concentration) for those who bind their minds. Further understand the nature of anger, which is originally born of greed. When the love of desire is eliminated, one can be free from anger. Next, diligently encourage thoughts to remove the drowsy and sleepy mind. Since the differential characteristics have been observed, the emotions of doubt will subside. Then one should remove kukkritya (remorse), and embark on the safe path of good deeds. Quiet and without obstacles, able to prevent agitation. It should be known to use the rough vitakka (initial application of thought) to observe the object taken. Then, within the image in the mind, use vicara (sustained application of thought) to make a detailed search. Seeing the difference (of the object of observation), the mind feels joy, and thus obtains passaddhi (tranquility). Next, attain sukha (happiness), and the various components of samadhi appear in sequence. This is jhāna (fundamental concentration), good at stabilizing thoughts. It's like someone who wants to reach a village, and someone who has already reached the village. Since the fundamental concentration has been obtained, further practice other practices to obtain paracitta-vijñāna (knowledge of others' minds), pūrva-nivāsānusmṛti-jñāna (knowledge of past lives), riddhi (supernatural powers), divya-cakṣus (divine eye), and divya-śrotra (divine ear).
此有伺時 心未能靜住 猶如河有浪 非上地應知 既得初定已 仍于所緣住 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 住分抉擇分 靜慮有四種 修定者初知 若定順煩惱 此名為退分 后勝為勝分 自住住應知 由先善分別 是抉擇道因 此定能招彼 名為抉擇分 于無常等相 作苦等行解 若得此定者 是暖等道分 于青膀等相 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 連跨並皆粗 說名為膀脹 不愛身粗分 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 余肉並多青 說此為青膀 睹色而生愛 斯名愛色人 對治以青膀 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 屍骸狐貉啖 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 即于骨亂相 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 名為血涂相 凈潔香涂體 新莊著綵衣 於此起貪人 用斯為妙藥 于境唯獨愛 不許外人看 多蟲唼死屍 令觀除惡念 骸肉皆銷散 但唯牙骨存 于齒生貪者 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 發毛並爪齒 肝肚等相因 內扶三百骨 橫纏九百筋 九孔流不凈 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 淫貪有多種 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 況復縱心猿 馳求趣諸境 于多時系想 自知能善住 次漸及餘人
【現代漢語翻譯】 現代漢語譯本 相 屍體被刀劍砍傷，或者被長矛箭矢所傷，流出的血遍佈殘破的軀體，這被稱為血涂相（Blemish of Blood）。 用乾淨的香料塗抹身體，穿上嶄新的彩色衣服，有人因此產生貪慾，把這些當作美妙的藥物。 對於自己的身體，只允許自己愛戀，不允許外人觀看。讓許多蟲子啃食死屍，通過觀察來去除邪惡的念頭。 屍體的肌肉和脂肪都消散了，只剩下牙齒和骨頭。如果有人對牙齒產生貪慾，就讓他觀察牙齒的骨骼形態。 如果看到新死的人，神識已經離開，只剩下殘破的形體，那些貪戀美色的眾生，要用這種方法去除嬌媚的姿態和慾望。 糞便、尿液和鼻涕、唾液，混合在一起構成了身體。這三十二種不凈之物，用面板包裹起來，就叫做人。 頭髮、毛髮、指甲和牙齒，肝臟、腸胃等互相依存。內部有三百根骨頭支撐，橫向纏繞著九百條筋。 九個孔竅流出不乾淨的東西，污垢穢物難以述說。仔細觀察，真是令人厭惡，有智慧的人不應該親近。 既然觀察其他女人的身體，也應該觀察自己的身體。對於這種貪戀染著的根源，理應經常繫念。 不能超出三界（Three Realms）的牢獄，都是由於慾望染污了內心。所以明智的人，要極其認真地思考這件事。 經歷了多次地獄的痛苦，有幸得到了人身，怎麼能放縱狂妄的心，不修習殊勝的修行呢？ 淫慾和貪婪有很多種，隨著所生的愛戀而不同。一種觀想就能去除所有這些，這就是白骨觀（White Bone Meditation）。 對於顏色、觸感、形態和嬌媚的姿態，以及衣服和裝飾品產生染著，用什麼藥才能去除這些呢？沒有比白骨觀更好的了。 首先在腳的大拇指上，集中精神觀想它生出瘡，瘡口破裂流出膿液，肌肉都隨著膿液掉落。 然後觀察腳趾的骨骼形狀，像白鴿的顏色一樣。瘡口漸漸擴大，面板和肌肉都完全脫落。 像這樣依次觀想，全身的肌肉都脫落乾淨，正念和殊勝的理解得以成就，只觀察骨骼的鎖鏈。 如果還有一片肉存在，就叫做心意散亂。更何況放縱心猿意馬，追逐各種境界呢？ 在很長的時間裡繫念觀想，自己知道能夠安住于這種狀態，然後逐漸擴充套件到其他人。
【English Translation】 English version The Appearance A corpse is hacked by swords, or wounded by spears and arrows, with blood flowing all over the broken body, this is called the Blemish of Blood. Applying clean fragrant substances to the body, wearing new and colorful clothes, some people develop greed because of this, treating these as wonderful medicine. Regarding one's own body, only allowing oneself to cherish it, not allowing outsiders to see it. Letting many insects gnaw at the corpse, using observation to remove evil thoughts. The muscles and fat of the corpse all dissipate, leaving only teeth and bones. If someone develops greed for teeth, let them observe the skeletal form of the teeth. If seeing a newly deceased person, with consciousness departed and only a broken form remaining, those beings who are greedy for beauty should use this method to remove coquettish postures and desires. Feces, urine, mucus, and saliva, mixed together constitute the body. These thirty-two impure substances, wrapped in skin, are called a person. Hair, body hair, nails, and teeth, liver, intestines, and stomach, etc., depend on each other. Inside, three hundred bones support, and nine hundred tendons are wrapped horizontally. Nine orifices flow with impure things, filth and dirt are difficult to describe. Observing carefully, it is truly disgusting, and wise people should not be close to it. Since observing the bodies of other women, one should also observe one's own body. Regarding this source of greed and attachment, one should constantly keep it in mind. Unable to escape the prison of the Three Realms, all are due to desires that defile the mind. Therefore, wise people should think about this matter extremely seriously. Having experienced the suffering of many hells, fortunately obtaining a human body, how can one indulge a wild heart and not cultivate superior practices? Lust and greed are of many kinds, differing according to the love that arises. One contemplation can remove all of these, which is called the White Bone Meditation. Regarding color, touch, form, and coquettish postures, as well as clothes and ornaments, attachment arises. What medicine can remove these? There is nothing better than the White Bone Meditation. First, on the big toe of the foot, concentrate the mind and visualize it developing a sore, the sore breaking and pus flowing out, and the flesh falling away with the pus. Then observe the skeletal shape of the toe, like the color of a white pigeon. The sore gradually enlarges, and the skin and flesh completely fall off. Visualizing in this order, the muscles of the whole body fall off completely, right mindfulness and superior understanding are achieved, only observing the chain of bones. If there is still a piece of flesh remaining, it is called a distracted mind. How much more so if one indulges the mind like a monkey, chasing after various realms? For a long time, keeping the mind focused on visualization, knowing that one can abide in this state, then gradually extending it to other people.
總觀為骨鎖 漸寬至海際 滿中皆白骨 此定既成已 舍廣復令狹 略時從外舍 乃至唯身骨 還觀足指端 是定心次第 或時片片舍 極至于頂骨 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 得生於五凈 人間散心善 還流生死河 智人修定心 如救身衣火 即可舍諸緣 宜居靜林處 勿使無常逼 虛死散心中 以般若凈心 終獲可愛果 如不願後有 于勝道應修 剃髮著袈裟 宜應修聖道 自余諠雜事 咸為生死因
止觀行門七十頌
【現代漢語翻譯】 現代漢語譯本 總觀想為一具骨骼（骨鎖）， 從逐漸寬闊處觀想至海邊（海際），其中充滿著白骨。 當這種禪定修習成就后，捨棄廣闊的觀想，再次使其變得狹窄。 簡略觀想時，從外向內捨棄，乃至只剩下自身的骨骼。 再回頭觀想腳趾的末端，這是禪定修心的次第。 或者有時一片片地捨棄，最終只剩下頭頂的骨頭。 應當知道最後的心念，要收攝在眉間並使其安住。 如果這樣修習，常常能往生到殊勝的梵天宮殿（勝梵宮）， 不會墮落到三惡道（三塗），能夠往生到五凈居天（五凈）。 在人間散亂的心所做的善事，還會流轉于生死輪迴的長河（生死河）。 有智慧的人修習禪定之心，就像撲滅身上著火的衣服一樣緊急。 因此可以捨棄各種塵世的牽絆（諸緣），適宜居住在清靜的樹林中（靜林處）。 不要讓無常逼近，在散亂的心中虛度而死。 以般若智慧清凈其心，最終能獲得可愛的果報。 如果不想再有來世的輪迴（後有），就應該修習殊勝的解脫之道（勝道）。 剃除頭髮，穿上袈裟，就應該修習聖道。 其餘喧鬧雜亂的事情，都是生死輪迴的原因。
【English Translation】 English version Contemplate in general as a skeleton (骨鎖). Gradually widen the contemplation to the sea's edge (海際), filled entirely with white bones. Once this samadhi (定) is accomplished, abandon the broad contemplation and make it narrow again. When simplifying, discard from the outside in, until only the bones of the body remain. Then, contemplate the tips of the toes again; this is the order of cultivating the mind in samadhi. Or sometimes discard piece by piece, until only the skull (頂骨) remains. You should know that the final thought should be gathered and settled between the eyebrows. If you practice in this way, you will often be reborn in the excellent Brahma palace (勝梵宮), You will not fall into the three evil realms (三塗), and you can be reborn in the five Pure Abodes (五凈). Good deeds done with a scattered mind in the human realm will still flow in the river of birth and death (生死河). A wise person cultivates the mind of samadhi as urgently as putting out a fire on one's clothes. Therefore, one can abandon all worldly attachments (諸緣) and should live in a quiet forest place (靜林處). Do not let impermanence approach and die in vain with a scattered mind. With prajna (般若) purify the mind, and you will eventually obtain a lovely result. If you do not wish for future existence (後有), you should cultivate the excellent path (勝道). Shave your head and wear the kasaya (袈裟), you should cultivate the holy path. All other noisy and mixed affairs are the cause of birth and death.