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# 坐禪三昧經 1.15

坐禪三昧經 1.15

- **Language:** Classical Chinese

### [1.15](https://indike.org/pramana/in.bauddha.taisho.614.1.15)

若心久住是應禪法，若得禪定即有三相：身體和悅柔軟輕便，白骨流光猶如白珂，心得靜住。是為觀淨。是時便得色界中心，是名初學禪法得色界心。心應禪法即是色界法，心得此法，身在欲界，四大極大，柔軟快樂，色澤淨潔，光潤和悅，謂悅樂。二者、向者骨觀白骨相中，光明遍照淨白色。三者、心住一處是名淨觀，除肉觀骨故名淨觀。如上三相皆自知之，他所不見。上三品者，初習行，先未發意；已習行，三四身修；久習行，百年身學。

> If the mind dwells for a long time, it accords with the dhyāna dharma. If one attains dhyāna concentration, there are three marks: the body is harmoniously pleased, supple, and nimble; the white bones radiate light like white conch shell; and the mind attains tranquil stability. This is contemplation of the pure. At this time one then attains the mind of the form realm; this is called attaining the mind of the form realm for a beginner learning the dhyāna dharma. When the mind accords with the dhyāna dharma, that is the dharma of the form realm. When the mind attains this dharma, while the body remains in the desire realm, the four great elements become immensely supple, joyful, smooth, pure, radiant, and harmonious—this is called joy. Second, in the white-bone mark of the bone contemplation just mentioned, light shines everywhere in a pure white color. Third, the mind dwelling in one place is called pure contemplation; because one removes the flesh and contemplates the bone, it is called pure contemplation. As for the three marks above, one knows them oneself, while others cannot see them. The three grades above are: the beginning practitioner, who has not previously aroused the intention; the one who has already practiced, having cultivated it over three or four lifetimes; and the one who has long practiced, having trained over hundreds of lifetimes.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.614~en-mt.1.15) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.614.1.15](https://indike.org/pramana/in.bauddha.taisho.614.1.15) · Pramāṇa
