Chinese
大正藏第 15 册 No. 0611 法观经 No. 611 法观经 西晋月氏国三藏竺法护译 佛言：“第一、何以故数息？用息轻易知故。以世间人皆贪身，未能舍身守意，又身中事难分别，皆不信本无意不止。何以有故说空意？颠倒习息见有无，故先说息；稍稍解人意，上头为数，已得行为第一禅。” 佛言：“坐禅当三定。何等为三定？一者、身定；二者、口定；三者、意定。痛痒止为身定，声止为口定，意念止为意定。念止者，为受行常念道；声止者，断四恶；痛痒止者，为不堕贪。意在止已，身定、口定、意定，当立戒身意持。持者，为一切无所犯，又身意持名为治。治者，意持意行三十七品经故。”经言：“所不识，所不能止，为息中不识，意去时不能止意去。如是当精进，行出力守，政坐、叉手、低头、持意，内着心中，堕自生灭。当识意去时，已识当能止，便不堕盖。盖在戏疑听六根，如是为不可。”佛言：“数息意今息数不互，何意念意为互行。” 佛言：“已三定，戒应律，为道法，爱行道。”故经言：“贪道法行道，已坐行道。上夜后夜，惊意守食，时至禺中，日西至夕，名为四守。当精不离，是为勤力。夜半、日出、日中、晡时，是名 现代汉语译本 《法观经》 西晋月氏国三藏竺法护译 佛说：‘第一，为什么要修习数息？因为气息容易觉察。因为世间的人都贪恋身体，不能舍弃身体而守护意念，而且身体内部的事情难以分辨，都不相信本来没有意念，意念不会停止。为什么因为有（意念）的缘故而说空无意念呢？因为颠倒的习气使人执着于气息，从而见到有和无，所以先说数息；慢慢地理解人的意念，从头部开始数息，已经能够行动，这是第一禅。’ 佛说：‘坐禅应当有三种禅定。哪三种禅定？一是身定；二是口定；三是意定。停止痛痒是身定，停止声音是口定，停止意念是意定。意念停止，是为了受持奉行常念道；声音停止，是为了断除四种恶行；痛痒停止，是为了不堕入贪欲。意念在于止息之后，身定、口定、意定，应当树立戒律，身、意都要坚持。坚持，是为了对一切都没有冒犯，而且身意坚持就叫做治理。治理，是用意念坚持奉行三十七道品。’经上说：‘所不认识的，所不能停止的，是因为在数息中不认识，意念离开时不能停止意念的游走。应当这样精进，努力守护，端正坐姿、合掌、低头、守护意念，将意念放在心中，就会堕入自生自灭。应当认识到意念离开的时候，已经认识到就应当能够停止，便不会堕入五盖（贪欲盖、嗔恚盖、睡眠盖、掉悔盖、疑盖）。五盖在于嬉戏、疑惑、听任六根，这样是不可以的。’佛说：‘数息时意念和气息的数目不互相干扰，什么意念和意念互相干扰呢？’ 佛说：‘已经达到三种禅定，戒律应当符合戒律，作为通往道法的途径，喜爱奉行道。’所以经上说：‘贪求道法，奉行道，已经坐着奉行道。上夜后夜，警惕意念，守护饮食，时间到了禺中（上午九、十点钟），太阳西下到傍晚，这叫做四守。应当精进不离，这就是勤奋努力。夜半、日出、日中、晡时（下午三、四点钟），这叫做……’
English
English version The Sutra of Contemplation on the Dharma (法观经, Fǎ Guān Jīng) Translated by Dharmarakṣa (竺法护, Zhú Fǎhù), a Tripiṭaka master from Yuezhi (月氏国, Yuèzhī Guó) of the Western Jin Dynasty The Buddha said: 'Firstly, why practice counting breaths? Because the breath is easy to perceive. Because people in the world are all attached to the body, unable to abandon the body and guard the mind, and the matters within the body are difficult to distinguish, they do not believe that there is originally no mind, and the mind will not cease. Why, because there is (mind), is it said that the mind is empty? Because of inverted habits, people cling to the breath, thereby seeing existence and non-existence, so first speak of counting breaths; gradually understanding people's minds, counting breaths from the head, already able to act, this is the first Dhyana (禅, Chán).' The Buddha said: 'Sitting in meditation should have three samādhis (三定, sān dìng). What are the three samādhis? First is body samādhi; second is mouth samādhi; third is mind samādhi. Stopping pain is body samādhi, stopping sound is mouth samādhi, stopping thoughts is mind samādhi. Stopping thoughts is to receive and practice constant mindfulness of the path; stopping sound is to cut off the four evils; stopping pain is to not fall into greed. With the mind focused on cessation, body samādhi, mouth samādhi, and mind samādhi, one should establish precepts, and the body and mind should be maintained. Maintaining is to have no offenses against anything, and maintaining the body and mind is called governance. Governance is to maintain the mind and practice the thirty-seven factors of enlightenment (三十七道品, sānshíqī dàopǐn).' The sutra says: 'What is not recognized, what cannot be stopped, is because one does not recognize in counting breaths, and when the mind leaves, one cannot stop the mind from wandering. One should be diligent in this way, striving to guard, sitting upright, with hands clasped, head lowered, guarding the mind, placing the mind in the heart, and one will fall into self-arising and self-extinction. One should recognize when the mind leaves, and having recognized it, one should be able to stop it, and then one will not fall into the five hindrances (五盖, wǔ gài) (desire, aversion, sloth, restlessness, doubt). The five hindrances lie in playing, doubting, and listening to the six senses, and this is not permissible.' The Buddha said: 'When counting breaths, the mind and the number of breaths do not interfere with each other, what thoughts interfere with each other?' The Buddha said: 'Having attained the three samādhis, the precepts should conform to the precepts, as a path to the Dharma, loving and practicing the path.' Therefore, the sutra says: 'Greedy for the Dharma, practicing the path, already sitting and practicing the path. The first and last watches of the night, being vigilant of the mind, guarding food, when the time comes to mid-morning (around 9 or 10 am), the sun sets to evening, this is called the four guards. One should be diligent and not depart, this is called diligence. Midnight, sunrise, midday, late afternoon (around 3 or 4 pm), this is called...' --------------------------------------------------------------------------------
Chinese
为四正。读经，经行，旋塔内外；自观身体，内视五灭，外从头至足，从足至头，一一观视，斯何等有？皆当臭败，节节解堕。本无所有来作，去亦灭尽无所有。反覆回念，用数心，意复不解。眼见死人，谛念从头至足，若坐、若起、若饭食，常念着心中，用坚其心，是为数念。出息入息念灭时，已觉息灭尽时无所有；校计思惟，知人物皆当复尽。意止已定，便知空。”故经言：“一者、勤力；二者、数念；三者、思惟。” 佛言：“自观身，有时当观他人身，当观身者为校计。当观他人身者，为自观身意着，当观他人身死败。有时可自观身，亦可观他人身。可自观者，为自观身意不着；可观他人身，亦为观他人身意不着。有时不可自观身，亦不可观他人身。不可自观身者，为自见身肥白好；不可观他人身，亦为见他人身肥白好、端正、腻眉、赤絮。见肥当念膀胀，见白念死人骨，见腻眉念死人欲坏时色转青黑，见赤絮念血皆当坏败，何等可贪？ “是意自观身有三十二物者，计发、毛、爪、齿、骨、皮肉、五藏十一事，属地；泪、涕、唾、脓血、肪髓、汗、小便七事，属水；温热、主消食二事，属火；风有十二事；是三十二物皆从地、水、火、风出。何等为地？人生从谷精气，谷为地，意为种，精气为 现代汉语译本 为四正（四种正确的修行方法）。读经，经行（绕佛行走），旋塔内外；自观身体，内视五灭（观察内在的五种衰败现象），外从头至足，从足至头，一一观视，这都是什么呢？都应当是臭烂败坏，节节解脱堕落。本来什么都没有而来，去也灭尽什么都没有。反复回念，用心数，但心意仍然不解。眼见死人，仔细念想从头到脚，无论是坐着、站着、吃饭，常常念在心中，用来坚定自己的心，这就是数念。出息入息念灭的时候，已经觉察到气息灭尽时什么都没有；校量计算思惟，知道人和物都应当复归于尽。心意止息安定之后，便知是空。”所以经上说：“第一是勤奋努力；第二是数念；第三是思惟。” 佛说：“自己观察身体，有时应当观察他人身体，应当观察自己身体是为了校量计算。应当观察他人身体，是为了自己观察身体时心意执着，应当观察他人身体的死亡败坏。有时可以自己观察身体，也可以观察他人身体。可以自己观察身体，是为了自己观察身体时心意不执着；可以观察他人身体，也是为了观察他人身体时心意不执着。有时不可以自己观察身体，也不可以观察他人身体。不可以自己观察身体，是因为自己看到身体肥胖白皙美好；不可以观察他人身体，也是因为看到他人身体肥胖白皙美好、端正、细腻的眉毛、红润的脸色。见到肥胖应当念想膀胀，见到白皙念想死人骨头，见到细腻的眉毛念想死人将要腐坏时颜色转为青黑，见到红润的脸色念想血液都将要坏败，有什么值得贪恋的呢？ ‘这种用心自己观察身体有三十二种不净之物的方法，计算头发、毛发、指甲、牙齿、骨头、皮肤、肌肉、五脏等十一件事，属于地大；眼泪、鼻涕、唾液、脓血、脂肪、骨髓、汗水、小便等七件事，属于水大；温暖、主导消化食物等两件事，属于火大；风有十二件事；这三十二种不净之物都是从地、水、火、风四大产生。什么是地大呢？人出生依靠谷物的精气，谷物为地大，意念为种子，精气为...
English
English version These are the four right efforts. Reading scriptures, walking meditation (circumambulating a stupa), circling inside and outside the stupa; observing one's own body, internally contemplating the five decays (observing the five internal signs of decay), externally observing from head to toe, from toe to head, observing each and every part, what are these? They should all be foul and decaying, each joint loosening and falling apart. Originally coming from nothing, going also to extinction with nothing remaining. Repeatedly recollecting, using the mind to count, yet the mind still does not understand. Seeing a dead person, carefully contemplating from head to toe, whether sitting, standing, or eating, constantly keeping it in mind, using it to strengthen one's mind, this is called counting mindfulness. When the outgoing breath and incoming breath cease, one is already aware that when the breath ceases, there is nothing; measuring and contemplating, knowing that people and things should all return to extinction. When the mind is stilled and settled, one knows emptiness.' Therefore, the sutra says, 'First is diligence; second is counting mindfulness; third is contemplation.' The Buddha said, 'Observing one's own body, sometimes one should observe the body of others, one should observe one's own body for the sake of measuring and calculating. One should observe the body of others, for the sake of one's own mind being attached when observing one's own body, one should observe the death and decay of the body of others. Sometimes one can observe one's own body, and one can also observe the body of others. One can observe one's own body, for the sake of one's own mind not being attached when observing one's own body; one can observe the body of others, also for the sake of one's own mind not being attached when observing the body of others. Sometimes one cannot observe one's own body, and one cannot observe the body of others. One cannot observe one's own body, because one sees one's own body as fat, white, and beautiful; one cannot observe the body of others, also because one sees the body of others as fat, white, and beautiful, handsome, with delicate eyebrows, and a rosy complexion. Seeing fatness, one should contemplate bloating; seeing whiteness, one should contemplate the bones of a dead person; seeing delicate eyebrows, one should contemplate the color turning blue-black when a dead person is about to decay; seeing a rosy complexion, one should contemplate the blood all decaying, what is there to crave?' 'This method of using the mind to observe one's own body as having thirty-two impure things, counting hair, body hair, nails, teeth, bones, skin, flesh, the five organs, eleven things belonging to the earth element; tears, mucus, saliva, pus, blood, fat, marrow, sweat, urine, seven things belonging to the water element; warmth, governing the digestion of food, two things belonging to the fire element; wind has twelve things; these thirty-two impure things all arise from the four great elements of earth, water, fire, and wind. What is the earth element? A person is born relying on the essence of grains, grains are the earth element, intention is the seed, essence is...' --------------------------------------------------------------------------------
Chinese
水雨，便合生身故。求一衣一食是为养气护主。人身为本无，故灭尽无常，得道便知身非身。念身不久，要当死败；意为人种，便守意一心。痴人不守意，护魂神，但养四柯，为色味所欺。谓身是我计，不知恶一切从身起；饭食贪味，便堕苦；往来生死不脱，卒逢恶对，魂神空去，趣善恶之道；身死堕地，日夜消腐。亦本无所有，但意行，故化成身；死皆归土，万物亦尔，皆当过去，是为非常。 “人不自计，多念万端，皆不为一，以是为苦，身死索弃；万物亦尔。灭是为已复生，生复苦，便作善恶行种栽，未知所趣，是为非身。道人行道当为断。人不知四非常，终不得道。以自计身，视诸死败，知人物皆无所有，意便守止，得行欢喜；已得行，心便安。不离五者，其心一是道。” 佛言：“念身，观头发、脑。念发本无所有来，作为化成皆当腐落；脑如凝米粥，皆当臭败；眼但有窌水，皆汁出空陷；耳但有肉，垢皆穿漏；鼻口涕唾，皆流弃消坏；舌、咽喉、肺、肝、心，心中恶血；肝、胆、膈、脾着胃；肾着脊；胃中有未消食；大肠有屎；小肠泡有尿。发便腹少增减，身死气尽，皆当膀胀坏烂，肠、胃、屎、尿相浇濽，臭处可恶。下有尻肉、两胫、两足，肌肉稍尽，筋脉坏败，骨锁节节解堕。胫脡确政 现代汉语译本： 水和雨结合，才构成了这个身体。寻求一件衣服、一口食物，是为了养护气息，守护这个身体。人身原本是虚幻的，所以终将灭尽，逃不过无常。得道之人便会明白，这个身体并非真正的‘我’。常常思念身体的短暂，终将走向死亡和败坏；意念是人的根本，所以要守护意念，专心一致。愚痴的人不守护意念，不保护魂神，只知道滋养四肢百骸，被声色滋味所迷惑。他们认为身体是‘我’，却不知道一切罪恶都从身体而起；贪图饮食的美味，便会堕入痛苦；在生死轮回中无法解脱，一旦遭遇恶缘，魂神便会空虚离去，走向善恶的道路；身体死后坠入尘土，日夜消散腐烂。原本也是空无所有，只是意念的运行，才化成了这个身体；死后都归于尘土，万物也是如此，都将过去，这就是无常的道理。 人不会为自己打算，思绪万千，却不能专一，因此感到痛苦，死后被抛弃；万物也是如此。灭亡之后又会再生，再生之后又是痛苦，于是造作善恶的业行，却不知道将走向何方，这就是不明白身体的虚幻。修行之人应当断除这些。人若不明白四种无常的道理，终究无法得道。如果只为自身打算，观察各种死亡和败坏，明白人与万物最终都将一无所有，意念便会停止攀缘，得到修行的喜悦；一旦得到修行的喜悦，内心便会安定。不离开这五蕴，他的心便与道合一。 佛说：‘思念身体，观察头发、头脑。思念头发，原本是虚无所有，由因缘和合而成，最终都会腐烂脱落；头脑如同凝固的米粥，最终都会发臭腐败；眼睛里只有空洞的水液，最终都会汁液流出，空虚塌陷；耳朵里只有肉，污垢会穿透漏出；鼻孔和嘴巴里流出鼻涕唾液，都会流失消散；舌头、咽喉、肺、肝、心，心中充满污浊的血液；肝、胆、膈膜、脾脏依附着胃；肾脏依附着脊椎；胃里有未消化的食物；大肠里有粪便；小肠的囊泡里有尿液。头发和腹部会随着身体的变化而增减，身体死亡，气息断绝，都会膨胀腐烂，肠、胃、粪便、尿液相互浇灌浸泡，臭气熏天，令人厌恶。下面有臀部的肉、两条小腿、两只脚，肌肉逐渐耗尽，筋脉损坏腐败，骨骼关节节节分离脱落。小腿僵硬笔直。’