巴利語中，「沙門」是 "samaṇa"，其中包括聖者，也包括為斷除煩惱而修行的禪修者。此處涵蓋一切比丘，也可以包括聖賢與智者。最值得得見的沙門，是阿羅漢與有學聖者；有學聖者已證得較低階段的聖果，但仍須繼續修學，直至圓滿證悟。
得見沙門，包括向他們請問法、聽聞法及修習法。得見聖者對人有很大的影響。不只在佛陀時代如此，即使在今日，對法具有強烈傾向的人也知道這種影響。它能使人的心平靜，並改變其一生。大多數人對周遭的力量並不敏感，也覺察不到它們，不論那是來自有情眾生，還是樹木等自然事物。
我曾有過幾次這樣的經驗。有一次在紐西蘭，幾位比丘受邀到一戶人家誦護衛經。一位六十多歲的男子因癌症死於醫院。他臨終前告訴妻子，自己會回來陪她。他似乎執著於妻子和遺留下來的財產，因此成了住在那裡的鬼。三位比丘與駕車的人一同前往。我一踏進那棟房子，便感到一股非常強烈、令人不適而陰鬱的氣息。
接著，整個房間出現一股非常強烈的腐臭味，一直持續到誦經結束，之後才消失。離開房子後，我問另外三人是否也在屋裡聞到氣味。只有資深比丘回答說有，另外兩人完全沒有察覺。這確實很奇怪；那股氣味十分強烈而令人作嘔，他們卻沒有聞到。
紐西蘭有一些受保護的森林，林中有非常高大古老的樹木。走在其中，也能感受到大樹與森林的力量。臺灣曾有一位年長的修行比丘，精通禪定。他可以連續多日住於定中，最後於九十五歲時在定中去世。
他去世二十多年後，我到過他從前入定的地方。那是一間小房間，如今已成為佛堂，裡面仍放著他入定時所坐的藤椅。房內瀰漫著安詳的氣息，人一到那裡便能感受到。
經常得見沙門，能使善的力量薰染自心，這是一種吉祥，也與親近智者這項吉祥有關。得見沙門，比與善良而有德行的人交往更高一層。與善良而有德行的人交往，我們也能成為這樣的人；若自己尚未成為善良而有德行的人，便不會對得見和親近沙門感興趣。
得見沙門，我們便能向他們學習更高深的法，並循著超越苦的道路前進。經中有許多這方面的故事。有些在家人因見到佛陀或佛陀的弟子而改變了一生；其中有些人原本追隨錯誤的老師、抱持邪見，見到佛陀及其弟子之後轉為正見，甚至證悟了法。
《中部》中有一部MN 56〈優婆離經〉。優婆離是尼乾陀若提子 —— 耆那教導師大雄 —— 一位知名而富有的在家弟子。大雄派優婆離去見佛陀，就業的某些層面與佛陀辯論。他認為優婆離非常聰明，足以辯倒佛陀。
尼乾陀若提子強調身業與口業能產生較重大的果報；佛陀則認為意業，也就是思，才是最重要的因素。佛陀以實例為優婆離說明，使他改信佛法。尼乾陀若提子因失去自己最重要的在家護持者而盛怒不已，後來便去世了。
《中部》另有兩部關於遊行外道薩遮迦的經：MN 35〈小薩遮迦經〉與 MN 36〈大薩遮迦經〉。在第一部經中，薩遮迦自恃善於辯論，前去與佛陀論辯，辯題是 "atta"（我）。
薩遮迦把色、受、想、行、識五蘊視為 "atta"（我），認為是這個我享受善業之果、承受惡業之報。佛陀駁斥他的邪見，指出五蘊並非我，而是無我；因為五蘊受無常、苦、無我之法則支配，並不受任何人控制。
最後，薩遮迦承認落敗。他沒有成為佛陀的弟子，卻邀請佛陀與比丘僧次日受供。第一次辯論之後，過了一段時間，他又見到佛陀。在第二部經中，他向佛陀請問如何修身與修心。他只知道其他導師所教的錯誤修法，佛陀於是說明自己成道以前曾採取的種種錯誤修行。
最後，佛陀在沒有導師指引之下發現中道 —— 八聖道，並由此證悟成佛。薩遮迦到最後仍未成為佛陀的弟子；但兩次見佛，已在他心中留下日後覺悟的潛在種子。據義註所說，佛法後來在斯里蘭卡興盛時，他投生於當地，之後出家修行，證得阿羅漢果。
《中部》中另一部有趣的經，是 MN 57〈狗行者經〉。兩位裸體外道 —— 修牛行的富樓那與修狗行的塞尼耶 —— 前來見佛陀，請問各自修法的果報。他們抱持邪見，以為如此修行能夠超越苦，或在死後獲得善趣投生。
佛陀告訴他們，若把牛或狗的行為修習得圓滿，死後便會投生為牛或狗；若又執持這種邪見，則會墮入地獄。（今日世界的「人犬文化」又如何呢？）他們懊悔自己因遇到錯誤導師而採取的行為。佛陀接著為他們開示四種業：黑業、白業、黑白業，以及非黑非白業，也就是八聖道。經說完時，富樓那成為佛教徒；塞尼耶出家為比丘，修行後證得阿羅漢果。這部經警示我們，錯誤教法與錯誤導師會帶來什麼後果。
此處我想介紹一則現代義大利禪修者的故事。這則故事出自 U Ādiccaramsī 尊者的一次法談。義大利人 Eduardo 擁有博士學位，兩年來每天修習入出息念。據他所說，他從未中斷，每次坐禪兩小時。後來，他前往緬甸尋找導師，遇到一位住在森林裡的尊者，便在其指導下深化修行。這位尊者從前是哲學講師，對法有廣博的知識。接受指導一段時間後，Eduardo 以觀禪通達了無我之理。
晚間小參時，他向老師報告自己的經驗。最後，老師說：「我想你已經到達終點了，但不要只因我這樣說便相信；你可以親自驗證。」老師隨後教他如何入果定。他成功通過驗證，返回義大利後繼續加以培養，後來能住於果定許多小時。他又寫信給尊者說，自己如今在俄羅斯聖彼得堡教授觀禪。
關於得見沙門，可說的並不限於修行。具智慧而博通佛法的比丘，能在許多方面提供幫助。佛陀曾對世間事務作過許多教導；若仔細學習研究，我們會讚歎並驚異於佛陀的廣大智慧。任何人或其他眾生，包括天神與梵天，都不能超越佛陀。家庭、社會乃至國際層面的許多世間事務與問題，都能運用佛陀的教導來解決；這並非誇大之辭。
世間之所以出現種種人類問題，只因多數人不知道佛陀的教導，也不加以運用。除了老、病、死等自然之苦外，人類大多數的痛苦其實沒有必要；大多數問題與痛苦都是心所造。因此，了解並洞察自己的心，能制止這些不幸之事發生。得見沙門、智者、賢者和聖者，並非普通或微不足道之事，而是對自己和他人最上的吉祥與保護。
大多數人都憂慮並畏懼老、病、死。這些不愉快之事是自然的一部分，也能教導我們如何過有意義的人生。以如理作意和觀照來面對它們，能使我們的心與生命得到成長。由於每個人都處於同樣的境況，我們可以從老、病、死之中培養慈愛、悲憫、仁慈、寬恕與對他人的關懷。
當一個人身患絕症或瀕臨死亡時，若能見到比丘，或邀請比丘探望病人或臨終者，便有助於減輕其內心的痛苦，使他得以善終。經中記載，佛陀與幾位大弟子都曾幫助患病及臨終的人，不論對方是比丘或在家弟子。
《增支部》中有一部 AN 6.30〈無上經〉。"Anuttariya" 意指無上，因為沒有比它更好的。佛陀教導六種無上。舉例說，人們總在尋找和選取最好的事物；然而，佛陀的看法有時與凡夫相反。佛陀的見解一向高遠，對事情看得完整而深遠；凡夫看不到長遠的後果，因而目光短淺，只關心眼前。
這是當今人類 —— 政治家、經濟學家、商人、科學家及幾乎各行各業的人，因貪與癡而在世間製造大量問題和痛苦的主要原因之一。智者、賢者和聖者則以正見深入看待事物。
凡夫以邪見從表面看待事物，甚至以非為是。見解不同，所得的結果也不同。這部經十分有趣，我們能從中學到許多，也與得見沙門有關。佛陀所說的六種無上，每一種都可以分成兩類：佛陀的觀點與凡夫的觀點。六種無上是：
．見無上；
．聞無上；
．得無上；
．修學無上；
．奉事無上；
．隨念無上。
1. 見無上："dassanānuttariyaṃ"
我們能以眼睛看見許多事物，但也有一些事物不是肉眼所能見。如今，藉助科學與科技，人們製造了各種器具、電視、電腦、手機等，可以隨時看見更多事物。人們用這些工具觀看什麼，取決於自己的興趣與需要。有些內容有益而適當，也有些有害而不當，只會浪費寶貴時間；然而，人們在閒暇時通常偏好觀看有害而不當的娛樂內容。
甚至有人在過馬路或駕車時使用手機，因而發生許多事故。人們對這些東西太過沉迷，以致形成習慣，隨時隨地都要使用。我們應當問問自己：看了這麼多東西——不只手機上的內容，也包括其他一切——究竟得到什麼？有什麼利益？它使心成為善，還是不善？
得見佛陀、阿羅漢、聖者與比丘，就是見無上。由此可以獲得七種利益：令眾生清淨、超越愁、超越悲、滅除苦、滅除憂、成就正道，以及證悟涅槃。這些都是真正的價值。
若到中國觀看白象或可愛的熊貓，那就只是看見而已，不會為我們帶來其他利益。世間許多現象和事物也是如此，我們為它們耗費大量金錢與時間。在迦葉佛時代，我們的菩薩 —— 即喬達摩佛的前生，是一位名叫憍提波羅的青年婆羅門。雖然他生於佛世，所修成佛波羅蜜也已相當成熟 —— 此前已修習超過四阿僧祇劫，仍不願拜見迦葉佛與比丘僧。（《中部》MN 81〈陶師經〉）
他是婆羅門，抱持婆羅門教的見解；然而，他最要好的朋友、陶師伽帝迦羅勉強帶他去見佛陀。他見到佛陀、聽聞法後，便出家為比丘。舍利弗在遇見佛陀以前，也曾追隨錯誤的導師刪闍夜。一天，他遇到正在托缽的阿說示尊者；阿說示尊者安詳端莊的威儀吸引了舍利弗，他便上前詢問其導師與教法。
最後，阿說示尊者為他作了簡短的法義開示，舍利弗當場證得預流果。另有鴦掘摩羅的故事；他是惡名昭彰的盜匪與殺人者，為取得手指而殺人。遇到母親的那一天，他只差一根手指便能湊足一千根。佛陀知道這一切，便來到他們之間。若未見到佛陀，他必定會為取得所需的手指而殺害母親。
佛陀使他免於弒母；弒母是極重的不善業，死後會墮入地獄。鴦掘摩羅見到佛陀並聽聞教誨後，捨棄了惡行，後來出家修行，證得阿羅漢果。因此，得見沙門是最殊勝的見，即見無上，也是最上吉祥。
沒有機會得見沙門的人，在使用各種媒體時必須格外小心，因為其中充斥許多不善事物。有些愚人出於貪與瞋，利用媒體剝削、傷害他人；甚至政治人物或某些世界領袖，也利用媒體傷害反對者。藉助科學，傷害他人比從前更容易，後果也更嚴重。
2. 聞無上："savanānuttariyaṃ"
我們有耳朵，能聽到各種聲音與話語。大多數人沒有正確而明智地運用耳朵，因此出現大量噪音污染。這些聲音多半是人造聲響、人的話語與狗吠。耳根所受的污染也可分為兩類：物質所發出的聲音，以及人的話語。噪音污染是現代的一大問題，人類生活已不再寧靜，到處都是機器、動物 —— 尤其是狗吠 ，以及音樂等聲音。
我毫不懷疑，若長期暴露其中，這些嘈雜而令人不快的聲音會傷害身體。已有研究以各種聲音與話語對水進行實驗；噪音，包括激烈的音樂，以及醜惡而不善的言語，會使水的結晶變得非常醜陋噁心；柔和、甜美、禮貌而安詳的聲音與言語，則使水的結晶變得美麗莊嚴。比這更糟的是來自電視、電影、音樂等媒體的言語污染。
若以不善的方式運用媒體，便會造作不善業，也會污染聽者的心；對表演者與觀眾都造成傷害，牽涉聽與看兩方面。惡人利用媒體造成許多傷害；如今傷害人比以前更迅速、更容易，甚至能在一秒之內殺死數百人。
大多數人喜歡聽音樂和歌唱。這些只能帶來短暫的愉悅——這裡指古典音樂與悅耳的音樂，不包括暴烈的音樂與歌曲。人們喜歡聽奇聞與閒話，所以媒體上充滿大量沒有意義的娛樂。我們究竟能從中得到什麼利益？
此處我想強調佛陀在《六處相應》中所說的 SN 35.28〈燃燒經〉；這部經非常適合現代人。六根——眼、耳、鼻、舌、身、意——六境——色、聲、香、味、觸、法——六識、六觸，以及由觸所生的受，大多都在貪、瞋、癡之火中燃燒。
眼與耳在受污染的媒體聲音和噪音中燃燒；鼻在受污染的空氣中燃燒；舌在農藥、各種化學物質和受污染的水中燃燒；身在氣溫上升所造成的劇烈氣候變遷中燃燒；心則在受污染的媒體與事物所帶來的貪、瞋、癡中燃燒。這些東西能使我們從苦中解脫嗎？能減少我們的煩惱嗎？
許多事物對解決人生中的問題與困難毫無幫助；若迷失其中，甚至會帶來傷害。善的事物是心的良藥，能成為教育；不善的事物則成為毒藥，傷害每一個人。對眾生，尤其是人類而言，觀看與聆聽是生活中非常重要的部分，因此如何正確而明智地運用它們極為重要。色界天眾只使用眼與耳，鼻、舌、身的感受對他們沒有作用。
為什麼如此？因為他們的心清淨，只需要以眼得見佛陀與聖者，以耳聽聞其法。得見沙門與聽聞法，是修法及覺悟的先決條件。經中有許多故事提到，比丘或在家人因遇見沙門、聽聞法而使生命發生巨大轉變。對佛陀而言，無上的聽聞或高尚的聽聞，就是聽聞法 —— 法聞無上。
3. 得無上："lābhānuttariyaṃ"
這是一個很廣泛的題目。佛陀提到凡夫所認為的一些所得，例如得到兒子、妻子、財富與各種物品等。人類想得到或成就的事物種類繁多，取決於自己的欲望和興趣；有些是生活所需，有些則不是；有些為了享樂，有些為了獲取知識。
人們花費金錢、時間與精力來取得這些事物；有些東西得到以後，反而帶來壓力、問題與痛苦，例如金錢與權力，因為人們不能正確而明智地運用它們。當它們減少或失去時，又帶來愁、悲、苦、憂與絕望。今日人類瘋狂地追逐更多金錢，世界因而成了一個瘋狂的世界。所為何來？只為沉溺於低劣、凡俗、世間、卑下而無益的欲樂；這使人越來越不知足。
因此，人們為了滿足欲望與渴愛，做出各種事情，傷害自己、他人，甚至自然與環境。對佛陀而言，對佛、法、僧生起信，是無上的所得——得無上。對佛法的信有不同層次，可以是盲信、一般的信，或經驗證而堅定的信——這是最高層次。佛陀從不鼓勵最低層次的盲信；盲信的對象可能真，也可能假，並且可能危險而有害，例如某些現代邪教。（宗教信仰是嚴肅之事，不應輕率看待。）
佛教徒應當具有一般的信與確信，而非盲信。起初對佛陀教法的一般信心，來自學習、研究與明智思惟；這份信能引發興趣，使人依教修行。透過實踐，我們獲得親身經驗，證實佛法的真實。
此後便會生起堅定不動的真實信心。無論一個人的宗教背景如何，若只是盲信錯誤的信仰，卻宣稱自己具有真信，便會傷害自己與他人。這一點對追求心靈修養的人十分重要，對宗教領袖尤其如此。只有具有明智之信的人，才會對法感興趣。信雖不列入八聖道，卻與智慧、辨別力或正見關係密切；作為五根，信與慧必須保持平衡。
莫哥禪師在一次開示中談到信。佛陀回答兇猛的夜叉阿羅婆迦所問的幾個問題時說：「以信渡暴流——即見暴流；以不放逸——對善法保持正念並精勤 —— 渡越險海；以精進克服苦；以慧而清淨。」《相應部》SN 10.12〈阿羅婆迦經〉。因此，佛陀教導阿羅婆迦，信能關閉通往惡趣之門。
這是預流者的信，也就是不動信。以信渡過見暴流；必須相信修行能導向預流道。為什麼修行？因為相信佛陀和老師所說的話。若佛陀與老師說必須見到無常，那麼經由修行，便能如實辨知無常。之所以能辨知，是因為以信而修；修行時，應讓信引領自己。
佛陀教導的另一點是，以不放逸 —— 正念，能渡過四暴流，也就是從預流一路證至阿羅漢。在生死輪迴中，最悲慘之處是四惡趣，其中的痛苦難以想像。即使不擇手段地取得財富與權力，也不能保證自己不會墮入四惡趣。因此佛陀說，信是無上的所得——得無上。
4. 修學無上："sikkhānuttariyaṃ"
這是一個十分有趣而廣泛、需要深入思惟的主題，可以談論的內容很多。佛陀在此提到其中一些：馴象術、馬術、御車術、射箭、劍術，以及各領域的訓練。人類與其他眾生很不相同的一點在於知識；學習從出生開始，一直延續到死亡。人類渴求知識，但每個人得到的都是正確知識嗎？學習、訓練與知識，便構成教育。
一般而言，知識或教育可分為不善與善兩類。即使某些世間的善知識，若遭誤用也會變成不善，例如農藥及其他化學物質。只有佛法的訓練，才能成為完全善的知識。人至少必須知道如何謀生，為此我們從小便要接受學校教育；然而，大多數人忽視了基礎教育或訓練 —— 道德教育 —— 的重要性。
沒有這項根本訓練，任何世間知識都可能導致問題和痛苦。美國、俄羅斯、中國、法國等許多強國的軍火工業，都以科學與科技為基礎。科學、科技與經濟本應用於人類福祉，帶來和平、幸福與和諧；許多已開發國家卻耗費大量金錢、人力、時間和地球資源，製造大規模毀滅性武器，在世界各地造成問題與衝突。如果人類不使用這些武器，製造它們又有何意義？
因此，他們必須製造問題與衝突來使用武器。這些領袖和政府為了傷害他人而給自己造下惡業，卻將之視為巨大利益。這些金錢原可用來幫助貧窮及發展不足的國家改善生活。若不能解決許多國家的貧困、內戰、難民及經濟移民問題，這些問題便永遠不會停止；它們已遍及歐洲。核武競賽也是人類所能做的極其愚蠢而瘋狂之事，不會為人類帶來任何好處，只會帶來危險與毀滅。
因此，基礎知識或道德教育極其重要。沒有這個基礎，即使善的知識也可能給家庭生活與社會造成問題和痛苦。人類的知識應當用來解決貧困和其他問題，而非用於自私、剝削與傷害。因此，世間知識有善與不善兩種；另有一種特殊知識，即出世間的殊勝知識，只有佛陀能夠帶來。
即使善的世間知識，若以錯誤、愚昧而不智的方式使用，也會造成極大傷害，因為這種運用以渴愛、貪、惡意、瞋、癡和無明為基礎。因此佛陀說，一切由世間知識而來的世間快樂，都是低下而不高尚的。它們不能使人脫離生死輪迴，不能解脫苦，不能令心平靜安穩，不能開展通達之智，不能導向正知，也不能導向聖者所知的涅槃目標。有時人們太過無知愚癡，什麼都去研究、學習和模仿。關於這一點，有一則有趣的餓鬼故事。
—— 悲慘而奇異的餓鬼
有一天，大目犍連尊者從王舍城的靈鷲山下來，途中遇到一個非常奇異而悲慘的餓鬼。許多鐵鎚不斷敲打餓鬼的頭，使他倒在地上；之後他又恢復原狀，重新站起。一站起來，所有鐵鎚便再次落到他的頭上，如此不斷反覆。尊者於是問他：「人啊！你為何像瘋子一樣，又像驚恐得全身顫抖的鹿，四處奔跑？你過去確實造了惡業，才會發出悲慘的聲音大聲哭號。你究竟是誰？」
趁著鐵鎚再次出現、擊打他的頭以前，他回答尊者：「我是餓鬼。由於自己所造的惡業，我先前已墮過地獄；但惡業之果尚未窮盡，所以還要繼續受餓鬼之報。每天有六萬把鐵鎚落在我頭上，把頭擊成碎片，這便是我所受的苦。」尊者問：「身、口、意三業之中，你造了哪一種業？」餓鬼於是敘述自己的惡行：「尊者，我過去某一生為人時，見到善眼獨覺佛。他正在恆河岸邊一棵樹下禪修。當時我剛學會投擲小石子的技巧，為了試驗身手，便朝他的頭投出一顆小石子；石子擊破他的頭，使他當場死亡。（小石子從右耳進、左耳出；人們見狀十分憤怒，便把我打死。）由於這項惡業，如今鐵鎚不斷敲打我的頭。」（"DhA" ii.71f；"Pv" iv.16；"PvA" 283f）
《餓鬼事》中兩度提到善眼獨覺佛。另一次，他遇到一位驕慢的年輕王子；王子一怒之下打破了他的缽。（"Pv" iii.2；iv.7；"PvA" 177f、264）王子死後投生地獄；脫離地獄後，又投生為餓鬼；最後投生在漁村為人，並在這一生證得阿羅漢果，成為須那瓦西尊者（"Sāṇavāsī"；另有 "Sānuvāsi"、"Sānavāsi" 等拼法）。這些餓鬼故事都教導我們看清五蘊這副重擔及其苦。
這則悲慘故事警示人類，應當正確而明智地運用種種世間知識；並非所有世間知識都值得學習。政治、科學與經濟方面的知識尤其重要，必須正確而明智地運用。它們能為人類帶來和平、幸福與進步，也能導致人類毀滅；在今日世界，我們就能看見這一點。即使氣溫已上升至具有毀滅性的程度，某個超級強國的領袖仍因自私和貪婪，罔顧自己國家早已與其他國家簽訂、共同處理氣候問題的協議。
無論動機為何，只要一個人親自造惡，或叫別人造惡，所有相關的人都必須承受業果。譬如，一位世界領袖下令把氫彈投向某座城市；不只實際投彈的飛行員必須承受惡業之果，下令的領袖，以及使此事得以發生的科學家，也都必須承受惡果。
對佛陀而言，修學無上在於戒、定、慧，稱為三增上學。為什麼？因為它能生起見、生起智，導向寂靜、現證之智、覺悟與涅槃。一切為渴愛和沉溺欲樂而學習的世間知識與技能，卻會導向愁、悲、苦、憂及整體的苦蘊。因此佛陀說，最上而最高的知識與訓練，就是戒、定、慧。
5. 奉事無上："pāricariyānuttariyaṃ"
以物資扶助他人有許多方式；有些人出於責任而做，有些人則以此為職業。需要我們扶助或照料的對象，包括佛陀與僧團、父母、家人、親族、老人和病人等。以此為職業，也能用來維生，例如醫生與護士。對佛陀而言，最殊勝的奉事是奉事佛陀與僧團。為什麼？因為佛、法、僧是最珍貴的寶藏、皈依處與吉祥，並且極其難得。
唯有佛陀出世，眾生才能見到佛陀與僧團，才有機會認識法。佛陀出世的機會究竟多麼難得，可以由此想見。我們的菩薩 —— 喬達摩佛，在燃燈佛時代開始修習波羅蜜；燃燈佛之後，憍陳如佛出世。
兩佛之間相隔一阿僧祇劫。憍陳如佛之後，吉祥佛出世；兩佛之間也相隔一阿僧祇劫，期間沒有其他佛陀。從吉祥佛到無上見佛（Anomadassī）又相隔一阿僧祇劫，其間有三位佛陀出世。喬達摩佛修習波羅蜜，歷時四阿僧祇又十萬劫。
三個阿僧祇劫中只出現六位佛陀。今日世界的佛教徒應當認真思惟這一點，不要為短暫易逝的快樂浪費時間與機會。扶助他人是善業，也是功德，但各種扶助的性質不同，果報也不同。由於供養、奉事佛陀與僧團，人們能親近他們、學習法，依教奉行而過有成果的人生，甚至能超越苦。其利益不只在最初的今生，也延續到來生與輪迴之中。藉助佛陀、僧團與法，人們能夠開展智慧。
世間的一切問題和內心痛苦，都源於人們沒有護持佛陀與僧團，因而沒有機會遇見他們、學習法。於是，人們接受錯誤教法與邪見，再以此為基礎，以意、口、身造作許多不善業。在世間，還有什麼比止息苦更重要？這只有憑藉佛、法、僧的助力和你自身內在的力量才能實現，而不能依靠神或超自然眾生。
6. 隨念無上："anussatānuttariyaṃ"
人類會回憶、記得許多事物。佛陀在此提到其中一些，例如有人憶念自己得到兒子、妻子、財富或各種所得。由於種種所緣與六根相連，它們可能是有情、物質對象或心的對象；其中多數可能卑下低劣，不能導向安寧與幸福。若人以渴愛、貪、瞋、惡意等心回想這些事物，它們不會為人帶來利益。
例子很多，如回想欲樂及欲樂所緣、自己所憎恨的人、自己所執著而已去世的人等。我們不應盲目而不加節制地運用記憶與回想；若時常如此，就會形成習慣與性格。不善法當然永遠不能帶來幸福與安寧。臨終是一期生命中非常重要的時刻；死亡時的心決定未來的投生。
不善的記憶會導向痛苦的投生；不善的回想污染我們的心，使煩惱增長。未經訓練的心不受控制，不斷奔向過去與未來的事物，我們甚至不知道心正在想什麼，因而被它牽著走。我們需要正念與如理作意；有了正念和如理作意，才能開展智慧。
事物本身既非惡也非善，關鍵在於心如何反應；但我們仍須修習根律儀，因為大多數人的心都潛藏著深厚煩惱。煩惱如同藏在灌木叢中等待獵物的老虎；若不加以防護，隨時都可能把我們殺死。
佛陀教導，最殊勝的憶念是以下十種隨念，即十隨念：
[1] 佛隨念：這是一法；修習並多作此法，唯能導向厭離、離貪、滅、寂止、現證、正覺與涅槃。
[2] 法隨念：這是一法；修習並多作此法，唯能導向厭離、離貪、滅、寂止、現證、正覺與涅槃。
[3] 僧隨念：這是一法；修習並多作此法，唯能導向厭離、離貪、滅、寂止、現證、正覺與涅槃。
[4] 戒隨念：這是一法；修習並多作此法，唯能導向厭離、離貪、滅、寂止、現證、正覺與涅槃。
[5] 捨隨念：這是一法；修習並多作此法，唯能導向厭離、離貪、滅、寂止、現證、正覺與涅槃。
[6] 天隨念：這是一法；修習並多作此法，唯能導向厭離、離貪、滅、寂止、現證、正覺與涅槃。
[7] 入出息念：這是一法；修習並多作此法，唯能導向厭離、離貪、滅、寂止、現證、正覺與涅槃。
[8] 死隨念：這是一法；修習並多作此法，唯能導向厭離、離貪、滅、寂止、現證、正覺與涅槃。
[9] 身至念：這是一法；修習並多作此法，唯能導向厭離、離貪、滅、寂止、現證、正覺與涅槃。
[10] 寂止隨念：這是一法；修習並多作此法，唯能導向厭離、離貪、滅、寂止、現證、正覺與涅槃。
這十種業處凸顯記憶與思惟在心的訓練中所起的積極作用。其中只有七種名為隨念，即第 [1]、[2]、[3]、[4]、[5]、[6] 與 [10] 項；其餘三種屬於正念修習。巴利語中表示正念與隨念的詞彼此關係密切。（十種憶念的詳情，可參閱坦尼沙羅比丘的《禪修者的工具》。）這十種業處經修習、多作之後，都唯能導向厭離、離貪、滅、寂止、現證、正覺與涅槃，因而是最殊勝、高尚的憶念。
因此，佛教徒應當知道哪些事物最殊勝、最高尚，才能選擇並遵循；這些都是人生的功課。佛陀確立了辨別卑下與高尚、低與高、惡與善、無益與有益等的標準。這些標準已在佛陀初次說法的《轉法輪經》中提出。
負面的事物，是低下、粗俗、凡夫所行、卑劣、無益而帶來痛苦的；正面的事物，則能生起見與智，導向寂靜、現證之智、覺悟與涅槃。對我們而言，最重要的標準，就是事物是否帶來利益、安寧與幸福。今日由於物質的發展或進步，出現了許多事物，有善也有惡；但因人們以自我和金錢為中心，惡的多於善的。因此，我們應當了解佛法，正確而明智地行事。得見沙門是佛教生活中重要的一部分。
因此佛陀教導，這是人生中最上的吉祥與保護。至少，接觸沙門能使我們分辨善法與不善法；今日甚至大多數領袖和政治人物都不具備這項能力，所以有些國家不斷發生動亂。
28. Seeing contemplative
__ The Pali word for contemplatives is samana & include the ariyas – noble beings & yogis practice for overcoming defilements. Here include all monks, but also can count sages & wise people. The best samanas to see are arahants & sekhas (one already has the realization of the lower stages, i.e., still in training for full realization).
Seeing contemplatives include asking Dhamma, listening & practicing Dhamma. Seeing noble beings has a great effect on someone. Not only at the time of the Buddha, even today, someone has a strong inclination to Dhamma knows the effects. It makes one’s mind peaceful & changes one’s life. Most people not sensitive & aware of the energies around us either living beings or nature, such as a tree, etc.
I have some of these experiences before. Once in New Zealand, some monks were invited to a house for paritta chanting. A man over 60 died in a hospital with cancer. Before he died said to his wife that he would come back & stay with her. It seemed he was attached to her & the properties left behind. Therefore become a ghost there. Three monks & the car driver went there. As soon as I entered the house & felt a very strong unpleasant & gloomy feeling of the place.
And then a very strong putrid smell arose in the whole room. It smelled to the end of the chanting. After that, it disappeared. After getting out of the house, I asked the other three did they had any smell in the house. Only the senior monk answered as yes. The other two did not aware or feel it at all. This was strange, indeed. It was quite a strong repulsive smell & they did not smell it. In New Zealand, there is some preserved forest with very big & old trees. By walking in there also one can feel the energies of the big trees & forests.
There was an old practicing monk in Taiwan & he was an adept in samādhi. He could be in samādhi state for many days. He passed away at the age of 95 in the samādhi state. After over 20 years of his passing away and I went to his place where he used to sit in samādhi. This was a small room & now became a shrine room with his cane chair which he used to sit samādhi. This room pervades with peaceful energy & one can feel it as soon as there.
__ Seeing contemplatives very often pervade wholesome energies to one’s mind is a blessing. It is also related to the blessing of the association with the wise. Seeing contemplatives (samana) is a higher blessing than associate with good & moral people. By associate with good & moral people, we can also become one of them. Without becoming a good & moral person, we will never interest to see & associate with contemplatives.
By seeing samana, we can learn the higher Dhamma from them & follow the path of transcending dukkha. There were many stories in the suttas on this point. Some lay people by seeing the Buddha or one of his disciples their lives were changed. Some of them before had wrong views with the wrong teachers after seeing the Buddha & his disciples had the right views & even some had the realization of Dhamma.
In the Majjima Nikāya, there was a discourse called Upali Sutta. Upali was a very well known & wealthy lay disciple of Nigantha Nātaputta (The Jain Teacher Mahāvira). He sent Upali to see the Buddha for the argument on certain aspects of the law of kamma. He thought Upali was so bright that & could defeat the Buddha.
Nigantha stressed on the physical & verbal actions being more productive resultant effects. But the Buddha viewed the mental actions (volitions) as the most important factor. The Buddha explained to Upali with examples & converted him. Nātaputta was overwhelmed by intense wrath over the loss of his most prominent lay supporter & then later passed away.
__ Also, there are two suttas in the Majjima Nikāya, about the wandering ascetic Saccaka; Cūlasaccaka Sutta & Mahāsaccaka Sutta. In the first discourse, he was conceited with his skill in debate & went to see the Buddha for debate. The debate was on the topic of atta (self).
Saccaka took the five khandhas (aggregates); body, feeling, perception, mental formation & consciousness as atta (self). It was the self who enjoyed the fruits of good action & suffered the results of bad action. The Buddha refuted his wrong view as the five khandhas were not self (anatta). Because they were subjected to the laws of inconstant, suffering & not self (anicca, dukkha & anatta). Therefore these were not under the control of anyone. At last he was admitted his defeat. He did not become a follower but invited the Buddha & the monks for next day meals.
In the second discourse, after his debate, he met the Buddha again sometimes. He asked the Buddha on the cultivation of mind & body. He knew only the wrong practices by other teachers. Then the Buddha explained to him the various practices he had followed before with mistakes.
At last he found the middle way – The Noble Eightfold Path without a teacher & it led to the realization & became a Buddha. Also, in the end, he did not become a disciple. But with these two meetings or seeing the Buddha & he carried the potential seed of enlightenment with him. According to the commentary, after the Buddha Dhamma flourished in Sri Lanka, he was born there. Later became a monk with the practice & he had the realization as an arahant.
__ Another interesting discourse in the Majjima Nikāya is the Dog-Duty Asectic Discourse (Kukkuravatika Sutta). Two naked ascetics, Punna & Seniya the cow-duty and the dog-duty practisers went to see the Buddha. They asked the Buddha about the results of their practices. They held the wrong views of with these practices could transcend dukkha or after died had good rebirths.
The Buddha told them if they practiced like cow & dog after death became cow & dog. If holding these wrong views would fall into hells. (What about human-dog culture in today world?) They regretted their behaviors, which came from meeting with the wrong teachers. Then the Buddha taught them the four types of action; black, white, mixed (black with white) & neither of them (i.e., The Noble Eightfold Path). At the end of the discourse, Punna became a Buddhist. Seniya became a monk & after with practice, he became an arahant. This discourse is warning us of the consequences of wrong teachings & teachers.
__ Here I want to present a present-day story of an Italian yogi. This came from a Dhamma talk by Ven. U Adiccaransi. Eduardo an Italian who held a Ph.D. degree was practicing mindfulness of breathing every day for two years. According to him, he never missed it & sat for 2 hours. Later he went to Burma & looking for a teacher. And then met with the venerable who was living in a forest & developed his practice. The venerable was a lecturer in Philosophy before & had a wide knowledge of Dhamma. After sometimes under his guidance, Eduardo penetrated anatta doctrine with vipassanā contemplation.
At night time interview, he presented his experience to the teacher. At the end the teacher said; “I think you come to an end. But don’t believe what I say this. You can try it out by yourself.” And then he taught him how to enter into the fruition state. He was succeeded in the test & continued to develop it in Italy. Then he could do it for many hours. Later he wrote a letter to the venerable & said that now he was teaching vipassanā in St. Petersburg in Russia.
There are many things to say about seeing contemplatives, not only on spiritual practices. Monks who are wise & have a lot of knowledge in Dhamma can give a lot of help. There were many teachings by the Buddha on worldly matters. If we carefully study & research will admire & amaze the great wisdom of the Buddha. No human or any living being (i.e., any heavenly being – deva or brahma god) can surpass him.
Many worldly matters & problems which are on family, society, or international levels can be solved with the Buddha’s teachings. This is not an exaggeration. Only that most people do not know his teachings & not using it that all the human problems arise in the world. Most human sufferings are unnecessary, except the natural ones – such as aging, sickness & death. Most human problems & sufferings are mind made. Therefore understanding & penetrating our mind can stop all these unfortunate things to happen. Seeing contemplatives, wise, sages & noble beings is not an ordinary or insignificant matter. It is the highest blessing & protection – to oneself & others.
__ Most human beings are worry & fear about aging, sickness & death. These unpleasant things are part of nature & can teach us a lot about how to live a meaningful life. With proper & wise attention & contemplation can develop our mind & life. From aging, sickness & death can develop love, compassion, kindness, forgiveness & concern for others because we are in the same situations.
When someone is in a situation of terminally ill or dying & good to see the monks or invite them to see the patient or dying person, it can help to alleviate mental suffering & has a good death. In the suttas, the Buddha & some of his great disciples were helping the sick & dying persons, whether monks or lay disciples. There is a sutta in the Aṅgūttara Nikāya called The Unsurpassed Things – Anuttariya Sutta. The meaning of anuttariya is noble because nothing is better than that.
The Buddha taught six kinds of them. E.g., people are looking & choosing the best things. Sometimes the Buddha’s views & worldlings are opposite. The Buddha’s views were always noble & seeing matters in complete & far-reaching. Worldlings not seeing things in the longer terms. Therefore they have short-sighted views, & concern only with the present.
This is one of the most important causes for nowadays human beings (politicians, economists, businessmen, scientists and nearly all walks of life) out of greed and delusion create a lot of problems & sufferings in today world. Wise, sages & noble beings are seeing things & matters in depth with right views.
Worldlings see things & matters superficially with wrong views that take wrong things as right. With different views and have different results. This sutta is interesting & we can learn many things from it. It is also a connection with seeing contemplatives.
The Buddha mentioned six kinds of them. Each kind can divide into two kinds. The Buddha’s views & the views of the worldlings. The six unsurpassed things are:
(1) The unsurpassed sight,
(2) The unsurpassed hearing,
(3) The unsurpassed gain,
(4) The unsurpassed training,
(5) The unsurpassed service,
(6) The unsurpassed recollection.
(1) The unsurpassed sight: dasanānuttariyam
__ With the eyes, we can see many things. But there are also things that cannot see with the normal eyes. Now, with the help of science & technology, we create gadgets, televisions, computers, cell phones, etc. can see more things at any time. What are the things people use to see & watch? These are depending on interest & necessities. There are useful & proper things to see & watch. There are also harmful & improper things to see & watch by wasting precious times. But usually, people want to see harmful & improper things for entertainments at leisure times.
Even there are many accidents when people using cell phones by crossing roads and driving cars. People are too addicted to these things that it becomes a habit & they will use it at any time & any place. It is good to ask a question to oneself. If we are seeing & watching these many things (here not only cell phones & all the other things) what do we get, from it? And what are the benefits? It becomes wholesome or unwholesome?
__ Seeing the Buddha, arahants, noble beings & monks is the unsurpassed sight. From these people, we can gain seven benefits from it. These are for the purification of beings, for the surmounting of sorrow & lamentation, for the disappearance of dukkha & discontent, for acquiring the true method & for the realization of Nibbāna. All of these are true values. If we go & see a white elephant or a lovely panda bear in China, these are just seeing only, and it brings no other benefits to us. There are many worldly phenomena & matters are like this. We waste a lot of money & time for them.
__ In the Buddha Kassapa’s time, our bodhisatta (i.e., the past life of Buddha Gautama) was a young brahman named Jotipala. Even though he was born at the time of a Buddha & quite mature in developing his perfections to become a Buddha (It was already more than four incalculable aeons- asankheyyakappa) but he still did not want to see the Buddha Kassapa & the monks.
Because he was a brahman with his view of Brahmanism, anyhow, his best friend Ghatikāra, the potter forced him to see the Buddha after he was seeing the Buddha & listening Dhamma talk & became a monk. Before Sariputta met the Buddha & he had a wrong teacher named Sanjaya. One day he met Ven. Assaji who was on his alms round. Ven. Assaji’s serenity & graceful deportment attracted Sariputta. So he approached him & asked about his teacher & the teaching. At last Ven. Assaji gave him a short instruction on Dhamma & Sariputta became a stream-winner on the spot.
There was another story about Angulimāla, the notorious robber & murderer who killed people for their fingers. The day he met his mother, he needed only a finger to complete his mission for one thousand fingers. The Buddha knew all these & came in between them. Without seeing the Buddha, he was sure to kill his mother for the finger he needed.
The Buddha saved him for killing his mother. This was a very heavy unwholesome action & would fall into Hell after death. By seeing the Buddha & listening to his teaching, he gave up his evil deeds. Later ordained as a monk & practiced became an arahant. Therefore seeing the samana is the best seeing (dasanānuttariyam) & the highest blessing (Maṅgalam-uttamam).
__ For people who do not have the chances of seeing samanas they need to be very careful how to use the many media. Because there are many unwholesome things & matters are going on. Out of greed & hatred, some foolish people using the media exploit & harm others. Even politicians or some world leaders using them to harm the opposition. With the help of science to harm people are more easier & have great consequences than before.
(2) The unsurpassed hearing: savanānuttariyam
__ We have ears & hear many types of sound & voices. Most people are not using their ears properly or wisely. Therefore there are a lot of noise pollutions going on. Mostly these are artificial sound & voices by men and barking dogs. Even pollution of the ear can be divided into 2; material sound & human voices or speech. In modern-day noise, pollutions are big problems. Human life is not quiet anymore. There are noises or sound from machines, animals (especially dogs barking) & music, etc.
I have no doubt all these noisy & unpleasant sounds harm the physical body if subject too much to them. There were already research or experiment with water to sound noises & voices. Noisy sounds (include violent music), ugly & unwholesome speeches made the water crystals very ugly & disgusting. Gentle, sweet, polite & peaceful sound & speech made the water crystals beautiful & majestic. Worse than these pollutions are speech pollutions from the media; televisions, movies, music, etc.
If we use them in an unwholesome way, one creates unwholesome kammas & also polluted the listener’s mind. It is harmful to both; the entertainers & the viewers. (with hearing & seeing). There are many kinds of harm going on by media which are using by evil people. It is quicker & easier to harm people than before. Now you can kill hundreds of people in a second.
__ Most people like to listen to music & singing. These only give temporary pleasure (i.e., classical music and pleasant music, not include violent music & songs). People want to hear strange things & gossips. Therefore, there are a lot of meaningless entertainments in the media. What benefits we get
From them. Here I want to emphasize, The Burning Discourse in the Salāyatanasamyutta by the Buddha. It was quite suitable for today human beings. Most of our six sense-doors (eye, ear, nose, tongue, body & mind), sight, sound, smell, touch, taste, mental object, six consciousness, six contacts, and the feelings come from these are burning with the fire of lust, hatred & delusion.
The eye & ear are burning with polluted media sound & noises. The nose is burning with polluted air. The tongue is burning with pesticides, many kinds of chemicals & polluted water. The body is burning with the severe climate changes by temperature rising. Our minds are burning with lust, hatred; delusion come from the polluted media & matters. Can these things free us from dukkha? Do these things & matters can reduce our defilements?
There are a lot of things, not helping our many problems & difficulties in life. If we get lost in them, even become harmful. The wholesome things & matters are medicines of the mind & it become educations & the unwholesome ones will become poisons and harm everyone. For living beings, especially humans, seeing & listening are very important parts of our lives. How to use them properly & wisely is very important? The rūpabrahma gods, they use only the eyes & ears. Nose, tongue & body sensations are not useful for them.
Why is that? Because their minds are pure & they only need the eyes to see the Buddha & noble beings, & with ears listen to their Dhamma. These two factors of seeing contemplatives & listening Dhamma are prerequisites for practicing Dhamma, & enlightenment. There were a lot of stories in the suttas mentioned about monks & lay people who met contemplatives & listened to Dhamma & their lives were changed dramatically. For the Buddha, the unsurpassed hearing or noble listening was on Dhamma – Dhamma savanānuttariyam.
(3) The unsurpassed gain – lābhānuttariyam
__ This is a very wide subject to talk about. The Buddha mentioned some of them by common people, such as someone gains a son, a wife, wealth and various goods, etc. There are many kinds human beings want to get or attain. These things are depending on their desire & interest. Some of them are necessary to have & some are not. Some of the things are for pleasure & some are for knowledge. People use money, time & effort to get them. Some of them after attaining, it leads to stress, problems & sufferings; e.g., money, power. Because people cannot use them properly or wisely.
And then by loosing or lost them lead to sorrow, lamentation, pain, grief & despair. Nowadays, humans are crazy to get more money. It becomes the mad, mad world. What for? For indulging in sensual pleasure which is low, common, worldly, ignoble and unbeneficial. These made people become more & more discontent. So they do all sorts of things & matters to satisfy their desire & craving. This harm themselves & others, even to nature and environments.
For the Buddha to have or gain faith (saddhā) in the Buddha, Dhamma & Sangha was the unsurpassed thing to have or gain – lābhānuttariyam. Faith in the Buddha’s teaching had levels. It can be blind faith, ordinary faith & confident or conviction (the highest level). The Buddha never encouraged the lowest level of blind faith which could be false or true, & it could be dangerous & harmful, e.g., some modern cults (Faith in religions is a serious matter & we should not take it lightly).
Buddhists should only have ordinary faith & confidence or conviction and not the blind faith. Start the Buddha’s teachings with ordinary faith; it comes from study, research & wise reflection. With this faith can have interest & follow the teachings with the practice. By practice & we have the direct experiences which confirm the truth of the Buddha-Dhamma.
And then will come confident or unshakable true faith. Whatever his religious background, if someone only has blind faith in wrong faith, and then declares has true faith, it will harm himself & others. This point is very important for spiritual people, especially for religious leaders. Only someone who has intelligent faith will have an interest in the Dhamma. Although faith (saddhā) is not included in the Noble Eightfold Path, it has closed relationship with wisdom or discernment or right view. As spiritual faculties, they have to be in balance (i.e., faith & wisdom).
__ In one of Mogok Sayadaw’s talks, he said about faith. [The Buddha answered to some questions put by the fierce spirit Ālavaka were: Through conviction (saddhā) one crosses over the flood (i.e., the flood of the wrong view – ditthoga). Through heedfulness (appamāda – mindful diligence in wholesomeness), one crosses over the rugged sea. Through persistence, one overcomes dukkha. Through discernment, a person is purified.], So the Buddha taught to Ālavaka that with conviction closed the doors to woeful planes.
This is the faith of a stream-winner (sotāpanna), or unshakable faith. By faith, one crosses over the flood of the wrong view. You must believe that it leads to stream entry (sotāpatti magga). Why you do the practice? You do it because believing in the Buddha’s words & the teacher’s words if the Buddha & teacher said that you must see impermanence & with the practice, you will discern it. You discern it because you have practiced with faith. For doing the practice, let faith leads you.
Another point what the Buddha taught was with heedfulness (mindfulness) could cross over the four floods. (i.e., become sotāpanna to arahant). In the round of existences (saṁsāra) the most miserable places are the four woeful planes. The sufferings there are unthinkable. If we get with whatever means for wealth & power will never safe for falling into it. Therefore the Buddha said that faith (saddhā) was the unsurpassed gain – lābhānuttariya.
(4) The unsurpassed training - sikkhānuttariyam
__ This is a very interesting & wide subject need to contemplate thoroughly. There is a lot to say on these matters. Here the Buddha mentioned some of them – train in elephantry, horsemanship, chariotry, archery, swordsmanship and in various fields. Human being quite different from other beings is on knowledge. It starts from birth to death. Humans are a thirst for knowledge. But does everyone get the right knowledge? So learning, training & knowledge are education.
Generally can separate into two groups; unwholesome & wholesome knowledge or educations. Even some worldly wholesome knowledge can become unwholesome by misusing it, e.g., pesticide & other chemicals. Only with the training of the Buddha-Dhamma is becoming perfectly wholesome knowledge. At least a human being knows livelihood. For this purpose, we have to start school education from young. But most human beings neglect the importance of basic education or training, i.e., moral education.
Without this fundamental training, whatever worldly knowledge maybe can lead to problems & sufferings. The world arms industries in many superpowers; U.S, Russia, China, France, etc. based on sciences & technologies. Science, technology & economics should be used for the welfare of the human race to bring, peace, happiness & harmony. Many developed countries use a lot of money, human resources, times & earth resources produce weapons of mass destruction to create problems & conflicts around the world. If humans not using it, what is the point of producing them?
So they have to create problems & conflicts for using it. These leaders & governments create evil kamma for themselves to harm others, but they take it as great fortunes. This money can help poor & underdeveloped countries to have a better life. If we cannot solve the poverty in many countries, & civil wars, refugees & economic migrants problems will never stop. These problems have already happened in across Europe. Competition in nuclear arsenals is also a very stupid & crazy thing a human can do.
It cannot bring anything good to the human race, but only dangers & destruction.
Therefore fundamental knowledge or moral education is extremely important. Without this foundation, even wholesome knowledges can create problems & sufferings to family life & society. So human knowledges are solving poverty & problems & not using it for selfishness, exploitation & harming. Therefore human worldly knowledge has two kinds; wholesome & unwholesome. There is also a special knowledge or transcendental knowledge, or super knowledge only came from a Buddha.
Even wholesome worldly knowledges by using it wrongly, foolishly and stupidly bring a lot of harms, because it is based on craving, greed, ill-will, hatred, delusion, and ignorance. Therefore the Buddha said that all worldly pleasure came from worldly knowledge are low & ignoble. These cannot free one from a round of existence (saṁsāra), not free from dukkha, not make the mind calm & peaceful, cannot develop penetrative knowledge, not lead to right knowing, not leading to the goal of Nibbāna which known by the ariyas. Sometimes people are too ignorant & stupid that they study, learn & imitate everything. There was an interesting ghost (peta) story on this point.
Miserable Strange Ghost:
__ One day Ven. Mahāmoggallāna came down from the Gijjhakūta hill in Rajagaha. On the way, he met a very strange miserable ghost (peta). This peta head was pounding with many iron hammers & he fell on to the ground. And then he became normal again & the ghost got up again. As soon as he got up, all the iron hammers fell on his head again. It went on like this for non-stop. So, the Venerable asked him; “Oh! Man, why are you like a crazy one. Like a deer, the whole body is trembling with fear & running to here & there. Indeed you had done the evil deed in the past & because of that crying loudly with miserable voice. Who are you?”
Before the hammers appeared again & struck his head, he answered to the Ven. As follow;
“I am a peta & because of my evil deed, I had been fallen into hell before. The result of my evil deed is not finished yet. So I have to continue for it as a peta. Every day my suffering is 60,000 iron hammers are falling on my head & breaking it into pieces.” The Ven. asked him; “Of the 3 actions, physical, verbal & mental which action did you commit?” Then the peta described his evil deed. “Ven. Sir, in one of my past lives as a man,
I saw the Paccekabuddha Sunitta. He was in meditation under a tree near the bank of the Ganges River. At that time, I have just learned my skill of throwing pebbles. For testing my skill, I threw a pebble on his head & it broke his head & died on the spot. ( The stone pebble went into the right ear & came out from the left ear. People saw this became very angry & beat him to death.)
Because of this evil deed, now the iron hammers are pounding on my head.” The Paccekabuddha Sunitta was mentioned in the Peta Vutthu two times. Another time was he met a young prince who was conceited & with anger broke his alms bowl. The prince after died & born in hell. After released from hell & born as a peta, and then at last born into a fishing village as a man. From this last life as a human being, he became the arahant Ven. Sanavasi. All these peta stories taught us to see the burdened khandha & its dukkha.
__ This miserable story was warning human beings how to use their many worldly knowledge properly & wisely. Not all worldly knowledges are good to learn. Especially the knowledge of politics, science & economics are very important & should use them properly & wisely. It can bring peace, happiness & progress to the human race. Also, it can lead to the destruction of the human race. We can see this in today world. Even temperature is rising to the destructive level, the leader of super power, out of selfishness & greedy he neglected of the agreement his country had already signed with others to tackle the climate problem.
Whatever someone’s motives are if he did evil deeds himself or asks others to do it, all of them have to bear the results of actions. E.g., a world leader orders to drop a hydrogen bomb on a city. The results of the evil deed not only the pilot who drops the bomb but also the leader & the scientists who create this matter to happens have to bear the evil results.
__ For the Buddha, the unsurpassed training – sikkhānuttariya was in morality, concentration & discernment – sīla, samādhi & paññā. It is called supreme training – adisikkha. Why is that? Because it gives rise to vision, to knowledge, leads to peace, to direct knowledge (i.e., insight), to enlightenment, to Nibbāna. But all worldly knowledges & trainings for craving and indulgence in sensual pleasures lead to sorrow, lamentation, pain, grief & the whole mass of sufferings. So the Buddha said that the best & supreme knowledge & training were sīla, samādhi & paññā.
(5) The unsurpassed service - pāricariyānuttariyam
__ There are many ways of supporting with materials to people. Some are doing as a duty & some as a profession. The types of people we need to support or helping are the Buddha & the sangha, parents, family members, relatives, elderly people, sick people (patients), etc. As a profession, we can make money as a livelihood, e.g., doctors, nurses. For the Buddha, the best supporting was to the Buddha & the sangha. Why is that? Buddha, Dhamma & Sangha are the best treasures, refuges & blessings & very rare indeed.
Only a Buddha arises living beings can see the Buddha & Sangha & have the chance to know the Dhamma. How difficult to has the chance for a Buddha to arise it can be imagined? Our bodhisatta (i.e., Buddha Gautama) started his perfections (paramis) during the Buddha Dīpaṅkara’s time. After the Buddha Dīpaṅkara & Buddha Kondaññā arose.
The period between them was one incalculable aeon (asaṅkheyyakappa). After Buddha Kondaññā & Buddha Maṅgala arose. Between them was one incalculable aeon & no other Buddhas. From Buddha Maṅgala to Buddha Anomadassi was one incalculable aeon, between them with three Buddhas.
Buddha Gautama developed his perfections for four incalculable & 100,000 aeons. During three incalculable aeons only 6 Buddhas arose. Today Buddhists of the world should contemplate this point seriously and not wasting our times & chances for the momentary, fleeting pleasure. Supporting for others are wholesome actions & merits. But their qualities are different. So their results are also. By supporting the Buddha & Sangha people could close to them, and learn the Dhamma, by following it, they lived a fruitful life & even could transcend dukkha. It was not only good at the beginning (present life) but also good for the next life & saṁsāra. With the help of the Buddha, Sangha & the Dhamma people developed wisdom.
All the worldly problems & mental sufferings came from not supporting the Buddha & Sangha that we did not have the chances to meet them & learn the Dhamma. So we had wrong teachings & wrong views & based on them by doing a lot of unwholesome actions with mind, speech & body. In the world, what is more, important than quenching of dukkha? This can be possible only with the help of Buddha, Dhamma & Sangha & your inner power & not by God and supernatural beings.
(6) The unsurpassed recollection - anusatānuttariyam
__ There are many things & matters human beings recollect & remember them. Here the Buddha mentioned some of them; someone recollects the gain of a son, a wife or wealth, or various kinds of gain. Because many objects are connecting with the six sense-doors, some living beings, material objects & mental objects. Most of them can be ignoble, lowly & not lead to peace & happiness. These things do not bring benefits to humans if they are recollecting or remembering them with craving, greed, hatred, ill-will, etc.
There are many examples to give, as, e.g. on sensual pleasures & objects; on someone whom one hates; someone has died whom one attached to, etc. We should not use our memory & recollection blindly & without control. If very often, it will become a habit & character. Surely unwholesome dhammas never bring happiness & peace. Near death is very important in one life. Dying moment determines one’s future rebirth.
With a bad memory leads to painful rebirth. With bad recollections defile our mind & increase our defilements. The untrained mind is out of control & running to the past & future things & matters. And then we do not know what the mind is thinking. So we are carrying away by them. We need sati – mindfulness & proper attention. With sati & proper attention, we can develop wisdom.
The things & matters themselves are neither bad nor good. It depends on the mind reaction. But still, we need to practice sense restraints. Because most human beings latent with a thickness of defilements. Kilesa is like a tiger hidden in a bush & waiting for the preys. Without restraint, it will kill us at any time.
__ The Buddha taught us the best recollections were the following ten recollections – anudasānuttariya. These are:
[1] Recollection of the Buddha:
This is one thing that – when developed & pursued – leads solely to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge to self-awakening, to Nibbāna.
[2] Recollection of the Dhamma:
This is one thing that – when developed & pursued – leads solely to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge to self-awakening, to Nibbāna.
[3] Recollection of the Sangha:
This is one thing that – when developed & pursued – leads solely to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge to self-awakening, to Nibbāna.
[4] Recollection of the virtue:
This is one thing that – when developed & pursued – leads solely to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge to self-awakening, to Nibbāna.
[5] Recollection of generosity:
This is one thing that – when developed & pursued – leads solely to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge to self-awakening, to Nibbāna.
[6] Recollection of the devas:
This is one thing that – when developed & pursued – leads solely to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge to self-awakening, to Nibbāna.
[7] Mindfulness of in & out breathing:
This is one thing that – when developed & pursued – leads solely to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge to self-awakening, to Nibbāna.
[8] Mindfulness of death:
This is one thing that – when developed & pursued – leads solely to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge to self-awakening, to Nibbāna.
[9] Mindfulness immersed in the body:
This is one thing that – when developed & pursued – leads solely to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge to self-awakening, to Nibbāna.
[10] Recollection of stilling:
This is one thing that – when developed & pursued – leads solely to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge to self-awakening, to Nibbāna.
The ten recollections a set of meditation themes that highlight the positive role, memory & thought play in training the mind. Only 7 of them are recollections (anussati). These are; no. [1], [2], [3], [4], [5], [6] & [10]. The other 3 are mindfulness practices (sati). The Pali words for mindfulness & recollection are intimately related. (For details on these ten recollections refer to Ajahn Thanissaro Bhikkhu – “A Meditators’ Tools”). All these ten recollections; when developed & pursued, lead solely to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening & Nibbāna that the best recollections or noble recollections.
__ Therefore Buddhists should know the best or noble things & matters to choose & follow them. These are the lessons in our life. The Buddha laid down the standards to distinguish ignoble or noble, low or high, bad or good, not benefit or benefit, etc. These were mentioned in the First Discourse of the Buddha – Setting in Motion the Wheel of the Dhamma. The negative things & matters; which are low, vulgar, the ways of worldlings, ignoble, unbeneficial & painful.
The positive things & matters; which give rise to vision, to knowledge, lead to peace, to direct knowledge, to enlightenment & Nibbāna. For us, the most important standards are things & matters bring benefits, peace & happiness. Nowadays, because of material developments or progress, there are many things & matters; some are good & some are bad. With self & money centeredness – that there are more bad than good.
Therefore we should know the Buddha-Dhamma & doing things rightly & wisely. So seeing contemplatives is an important part of Buddhist life. Therefore the Buddha taught that this was the highest protection & blessing in life. At least the benefit of contact with samanas are we can distinguish unwholesome & wholesome dhammas. Nowadays, even most leaders & politicians do not have this quality. Therefore there is a lot of turmoil going on in some countries.
吉祥經：以吉祥帶來的護佑 ｜ Maṅgala Sutta：Protection with Blessing
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
29. 適時論法 ｜ Discussing the Dhamma on timely occasions
禪修可說是從第二十五項吉祥 —— 適時聞法 —— 開始。聽聞法是證悟法的助緣之一；此處所說的吉祥則是論法，與聞法略有不同。
不過，兩者關係密切。若不曾聞法，我們便不知道如何修行，也不能與他人論法。論法時，雙方討論各自已知及尚未知的內容，藉此交流、分享知識。
論法能增長知識，也能促進修行。為什麼說禪修始於適時聞法？依佛陀所說，聞法具有五項要素：
1. 專心聽聞；
2. 記錄或記住所聞；
3. 加以思惟；
4. 理解其義；
5. 理解之後付諸實行，也就是修習戒、定、慧。
論法也有五種利益：
1. 得聞未曾聽過的法；
2. 使已知之法更加明晰；
3. 斷除疑惑；
4. 端正知見；
5. 令心澄明。
論法或法義對談具有很大利益，這是毫無疑問的；經中有許多事例可作證明。即使非佛教徒，也就是外道，也曾由此獲得大利益，生命因而改變。他們原先抱持邪見，對談後轉成正見，也知道應當如何生活；有些人甚至出家並證悟了法。
不同信仰之間的對談也非常重要，尤其今日更有迫切需要。所有信仰的主要目標，都是和平、和諧與幸福；它們的基礎幾乎相同，就是道德——成為善良的人。由於對自己及其他信仰有所誤解或曲解，人們製造了問題與不信任；其中也有慢心，也就是優越感。由於這項煩惱，有些同樣敬奉一位上帝的人，竟會殺害並傷害其他信仰的人。
今日人類的道德正如溫度計的水銀柱一般迅速下降。不同信仰之間的對談，有助於處理道德衰退的問題。我們可以相互學習、彼此協助，共同解決社會問題；在這方面，佛法能提供許多幫助。世界領袖與政治人物之間的對談，對各國和世界的安定也十分重要。
有些領袖與政治人物因貪婪自私，只想使自己的國家強大，不關心其他國家。他們懷有惡意，又染上資本主義追求增長、利潤與競爭的習性。貪婪、惡意、嫉妒、慳吝、剝削等，絕不會為自己的國家和世界帶來和諧、和平與幸福。看看今日的世界局勢，便能知道不善法造成的結果與情況。人類不能以對抗和競爭解決世間問題，因為貪、瞋、癡是一切苦的根源。
政治人物與經濟學家為何只因欲樂，便要毀滅自己與世界？為欲樂付出的代價，遠遠超過那一刻短暫易逝的快樂。他們都必須為惡行付出代價，投生地獄、畜生或餓鬼，承受難以言喻的痛苦，而這一切只為了欲樂。
法義討論與對談大多由年長的佛教徒進行。具有一些阿毘達磨知識的緬甸佛教徒，長久以來便有討論某些阿毘達磨教義的傳統。Tha-pye-gan 禪師說，青年人也應當這樣做；我們應為他們安排法義討論。這可以說是一種佛法教育，猶如中國文化與道德規範；中國有些朝代遵循這些規範，因而繁榮並延續較久。世間一切問題與痛苦，都可追溯到不了解佛法、不依佛法實踐。
沒有人比佛陀更了解、更完整地洞察人心及其本性，諸經都證明了這一點。四十五年間，他在人間遊行與居住，教導各種類型的人。
有時，天人也會從天界前來向佛陀請問，以解除疑惑。為青年安排法義討論，能使他們獲得很大利益。具備代表明辨與智慧的佛法知識之後，他們就會知道什麼是對、什麼是錯，什麼有益、什麼無益，什麼適當、什麼不適當等等。他們也能具備處理、解決人生問題與困難的能力。論法是增長智慧的助緣之一，我們可在一些經中看見這個要點。法義對談與討論不應變成爭辯與批評，而應當交流知識、相互學習。
聽聞法談則有所不同。法談中的一些內容，也許是我們已經知道的；若心有疑問而不能解決，單靠聽講也無法知道更多。因此，法談之後設置問答環節十分重要。這種做法在西方相當普遍，緬甸卻沒有這項傳統。緬甸的老師應讓聽法者提問，使他們增廣知識並解除疑惑。以下我想以一部經說明法義討論或對談的利益。
《差摩迦經》
幾位上座比丘住在憍賞彌的瞿師羅園。當時，差摩迦尊者住在棗樹園，身患重病，病情危急；那時他是一位不還者，已證得第三階段的覺悟。傍晚，這些比丘出定後，請達薩迦尊者 —— 可能是最年輕的比丘，前往探望差摩迦尊者，詢問病況。差摩迦尊者告訴達薩迦尊者，病情並未好轉，強烈的苦受反而加劇。達薩迦尊者回去，把消息告訴上座比丘們。
上座比丘第二次派達薩迦尊者前去請問差摩迦尊者。色、受、想、行、識是五取蘊；
他們想問的是：在這五取蘊之中，差摩迦尊者是否把任何一蘊視為我或我所？
差摩迦尊者回答，他不把五取蘊中的任何一蘊視為我或我所。
達薩迦尊者回去轉告了這項答覆。上座比丘第三次派達薩迦尊者回去請問：既然差摩迦尊者不執取五蘊中的任何一蘊為我或我所，那麼他是否已是諸漏已盡的阿羅漢？
差摩迦尊者回答：雖然他不把五蘊中的任何一蘊視為我或我所，卻還不是諸漏已盡的阿羅漢；對五蘊仍有「我是」的觀念尚未消失，但也不把其中任何一蘊視為「這就是我」。
（依莫哥大禪師所說，差摩迦尊者只是不還者；他不把個別一蘊視為我或我所，卻尚未斷除無明。無明仍維繫著對五蘊殘餘的「我是」之慢與「我是」之欲。）達薩迦尊者回去轉告了這項答覆。
上座比丘聽過回答後，仍不清楚差摩迦尊者先前所說的意思，於是第四次派達薩迦尊者前去請問：他所說的「我是」，是指色蘊為「我是」，還是離開色另有「我是」？其餘諸蘊也同樣詢問。
達薩迦尊者回去提出問題，差摩迦尊者於是拄著手杖，與他一同前去見諸上座。
他向上座們說明：自己並不以色為「我是」，也不認為離色另有「我是」；對其餘諸蘊也是如此。但他仍對整體五蘊存有「我是」，而非將其中任何一蘊視為「我是」。他用譬喻說明這一點：青蓮、紅蓮與白蓮都有香氣；香氣究竟屬於花瓣、花莖，還是花蕊？正確的回答是，香氣屬於整朵花。同樣地，他不以五蘊中的任何一蘊為「我是」，卻仍對整體五蘊存有「我是」。
他繼續解釋：即使聖弟子已斷除五下分結 —— 也就是不還者所斷的五結，仍可能有殘餘未除。所謂結，巴利語是 "saṁyojana"，共有十種：
1. 身見；
2. 疑；
3. 戒禁取；
4. 欲貪；
5. 瞋恚；
6. 色貪；
7. 無色貪；
8. 慢；
9. 掉舉；
10. 無明。
［註：第三結戒禁取，對真正想超越苦聖諦的佛教徒非常重要。若不能斷除，便可能墮入有愛的極端見解；有愛即是集聖諦。煩惱魔會冒充真正的慈悲與智慧，使人偏離中道，例如「已覺悟的菩薩」這種見解。］
差摩迦尊者身為不還者，已斷除前五結；但就五取蘊而言，他心中仍殘留尚未連根拔除的「我是」之慢、「我是」之欲與「我是」之隨眠。因此，禪修者若住於觀察五取蘊的生滅，這些殘餘的我慢與隨眠便會被連根拔除。
差摩迦尊者又以譬喻說明：一塊布沾染了污垢，人把它交給洗衣者；洗衣者以洗滌鹽、鹼液或牛糞均勻搓洗，再以清水漂洗。布雖已潔淨，卻仍殘留洗滌鹽、鹼液或牛糞的氣味。
因此，還要把布放進香匣，才能使鹽、鹼液或牛糞的殘味完全消失。最後，差摩迦尊者與六十位比丘全都證得阿羅漢果，因為他們在論法的同時，也觀察自己的五蘊。
其中有幾點值得思惟。依莫哥大禪師所說，達薩迦尊者第一次去見差摩迦尊者時，所有上座都還是凡夫；第二次之後，他們證得一來果，因為每次得到差摩迦尊者的答覆，都依之修行。第三次之後，他們仍不能清楚理解差摩迦尊者的回答，所以第四次由差摩迦尊者親自前去說法。最後，他們全都完成了修行。
Tha-pye-gan 禪師在講解《吉祥經》時，引用《中部》MN 32〈牛角林大經〉說明論法。
《牛角林大經》
有一次，佛陀與幾位上首大弟子住在牛角娑羅林。傍晚，大目犍連尊者、大迦葉尊者、阿那律尊者、離婆多尊者與阿難尊者，一同前往舍利弗尊者處聽他說法。他們到達後，舍利弗尊者沒有立刻說法，而是先問阿難尊者以下問題。
夜裡的牛角娑羅林美麗而寧靜，娑羅樹繁花盛開，花香瀰漫夜空。舍利弗尊者問：什麼樣的比丘能夠莊嚴牛角娑羅林？各位尊者依自己最卓越的特質，分別提出看法。
阿難尊者的回答：一位比丘多聞、受持所聞、熟練口誦、以心思惟，並以智慧通達；他為比丘、比丘尼、優婆塞與優婆夷說法，以根除潛伏的煩惱。這樣的比丘能夠莊嚴牛角娑羅林。
離婆多尊者的回答 —— 他是舍利弗最年幼的弟弟：一位比丘樂於獨居遠離，喜愛遠離，恆常致力於止，具足觀智，專心在僻靜處修行。這樣的比丘能夠莊嚴牛角娑羅林。
阿那律尊者的回答：一位比丘能以極其清淨、遠勝科學家望遠鏡的天眼，觀察一千世界系。這樣的比丘能夠莊嚴牛角娑羅林。
大迦葉尊者的回答：大迦葉尊者的年齡比佛陀大。由於他出家前的背景，以及梵行生活中的頭陀修行，佛陀十分器重並多加讚歎他。他是唯一與佛陀交換袈裟的比丘；佛陀般涅槃後，他維護佛法的原貌與清淨，使之不受染污。
今日佛教徒因他的努力而深受恩惠。就此問題而言，一位比丘住於森林，也讚歎住林的功德；只食托缽所得之食，也讚歎托缽食的功德；穿著糞掃衣，也讚歎糞掃衣的功德；只持三衣，也讚歎但三衣的功德；少欲，也讚歎少欲的功德；
知足，也讚歎知足的功德；好樂遠離，遠離人群；修行精進；戒、定、慧完全具足；證得解脫，也具足省察解脫之智。這樣的比丘能夠莊嚴牛角娑羅林。
大目犍連尊者的回答：兩位比丘共同談論勝法，彼此互相提問，對方所問都能毫不困難地回答，例如舍利弗尊者與大拘絺羅尊者之間的法義討論。這樣的比丘能夠莊嚴牛角娑羅林。大目犍連尊者回答後，又請舍利弗尊者說明自己的看法。
舍利弗尊者的回答：一位比丘能自在主宰其心，無論何時想進入任何定境 —— 定境有兩類，即禪那與果定 —— 都能輕易進入。這樣的比丘能夠莊嚴牛角娑羅林。他們的答案雖然不同，法味卻只有一味。
他們依各自的性格與偏好作答，又想知道佛陀會如何回答，便一同前去拜見世尊。佛陀說，他們每個人的答案都正確，並加以讚歎；所有回答都說得好，也都有充分理由。接著，佛陀提出自己的看法。
佛陀的回答：一位比丘托缽歸來，食畢之後，結跏趺坐修習正念，也就是修習念住；他下定決心：「只要我的心尚未從煩惱的執取中解脫，我便不起座。」這樣的比丘能夠莊嚴牛角娑羅林。
這部經中所說的各類比丘，至今仍然存在。這要感謝保存法與修行的比丘，也要感謝緬甸、泰國等佛教國家的在家人給予護持。緬甸仍不斷培養出像阿難尊者一樣能背誦三藏的比丘；泰國森林傳統也仍培養出像大迦葉尊者一樣的比丘。
緬甸持續出現卓越的佛學比丘與禪修老師，因此僧俗二眾都能學習法與修行，許多禪修中心也相繼成立。這些禪修中心使任何想修行的人都有機會在今生止息苦；佛陀在自己的回答中所強調的，也正是這一點。
我們甚至可以說，人類的一切問題和痛苦，都來自不了解法、不實踐法。因此，對每個人而言，沒有什麼比學習和實踐法更重要；適時聞法與論法，是其中不可或缺的先決條件。所以佛陀說，適時論法是最上的保護與吉祥。
29. Discussing the Dhamma on timely occasions
__ Practicing of meditation can be started from the 25th blessing of hearing the Dhamma on timely occasions. One of the factors for the realization of Dhamma is listening to Dhamma. Here the blessing is discussing the Dhamma, which has some differences from hearing Dhamma.
But they are closely related. Without hearing Dhamma, we do not know practice & discuss Dhamma with others. Here both sides discuss what they know & do not know yet. In this way, we can part or share knowledge.
It can increase one’s knowledge & progress in practice. Why practicing meditation can be said, start from listening Dhamma on timely occasions? According to the Buddha, Dhammasavana – listening of Dhamma had five factors:
(1) Listening with attention
(2) Taking notes or remembering them
(3) Reflecting on them
(4) Understanding of them
(5) After understanding of them & put it into practice, i.e., sīla, samādhi & paññā.
Discussing of Dhamma also has the five benefits. These are:
(1) Hearing things never heard before
(2) Have clear knowledge
(3) Overcoming doubts
(4) Have right views
(5) One’s mind grows serene.
There is no doubt that discussion or dialogue on Dhamma has great benefits. There were many evidences & stories in the suttas. Even non-Buddhists, i.e., outsiders had great benefits & their lives were changed. Before they had wrong views & after dialogue had the right views & knew how to live their lives. Some even became monks & realized the Dhamma.
__ Dialogue between faiths is also very important. Especially nowadays this is more urgently need. The main goal of all faiths is peace, harmony & happiness. The basic foundation is nearly the same, i.e., morality; to become a good human being. Because of misunderstanding & misinterpretation, one’s own & other faiths create problems & mistrust. There is also conceit – the superior syndrome. Because of this defilement, some people worship the same God, killing & harming other faiths.
Today human morality is going down very quickly like a thermometer. Dialogue between faiths can help to solve the problem of moral degeneration. We can learn from each other & helping each other to solve social problems. In this respect, Buddha-Dhamma can offer a lot. Dialogue between world leaders, politicians, are also very important for their countries stability & the world.
Out of greed & selfishness, some leaders & politicians only make their countries great & not a concern for others. They have ill-will & capitalist syndrome of growth, profits & competition. Greedy, ill-will, envy, avarice, exploitation, etc. will never bring harmony, peace & happiness to one’s own country & the world. Look at today world situations & we know the outcomes & conditions of unwholesome dhamma. A human cannot solve the worldly problems with confrontation & competition. Because greed, ill-will, delusion are the root of all suffering.
Why should politicians & economists destroy themselves & the world just for sensual pleasures? The price for sensual pleasure is far greater than a momentary, fleeting pleasure. They all have to pay for their evil deeds in hell, as animals & ghosts. These are inexpressible sufferings just for sensual pleasures.
__ Dhamma discussion & dialogue are mostly practicing by elderly Buddhists. It has a long tradition by Burmese Buddhists who have some Abhidhamma knowledge. They are arguing on some Abhidhamma Doctrines. Tha-pye-kan Sayadaw said that youth & young people also should practice it. He said we should arrange Dhamma discussion for them. We can say this is a kind of Dhamma education.
It was like the Chinese culture & moral standards. Some Chinese Dynasties followed them were creating prosperity & lasting longer. All the worldly problems & sufferings can be related to not knowing of the Buddha-Dhamma & not practicing it. There was no-one understanding & penetrating the human mind & its nature better than or more complete than the Buddha. The suttas were testified this point. For 45 years he was wandering & staying on the earth to teach every kind & type of human beings.
Sometimes heavenly beings came down to ask him questions to clear about their doubts. Arrange Dhamma discussing among the youth can have great benefits for them. With the knowledge of Dhamma, which represents intelligence & wisdom, they will know what is right & wrong, beneficial & not beneficial, proper & not proper, etc.
They can also have the power of how to deal & solve the problems & difficulties in their life. Dhamma discussing is one of the causes of progress in wisdom. We can see this important point in some suttas. In Dhamma, dialogue & discussing should not make arguments & criticisms. Instead, it should be exchanged with knowledge & learned from each other.
Regarding listen to Dhamma talks, there are some differences. In listening to Dhamma, some of them are we already know. It is also we cannot know more than in the talks if we have doubts and cannot solve the problems. Therefore it is very important to have questions & answers sections after the talks. This practice is quite common in the west, but in Burma does not has this kind of tradition. So Burmese teachers should allow Dhamma listeners, to enrich their knowledge & solve their doubts. Here I want to present the benefit of Dhamma discussion or dialogue from a sutta.
Discourse on Khemaka: Khemaka Sutta.
__ Several older monks were dwelling at Kosambi in Ghosita’s Park. Now on that occasion, Ven. Khemaka was living at Jujube Tree Park, sick & gravely ill. He was at that time an anāgāmi (had the 3rd stage of enlightenment).
In an evening these monks emerged from their practice & asked Ven. Dāsaka (may be the youngest monk) to visit Ven. Khemaka & asked him about his illness. Ven. Khemaka told Ven. Dāsaka that his illness was not better & strong painful feeling (vedana) increased. And then, Ven. Dāsaka returned & reported the news to the older monks.
__ The older monks for the 2nd time sent back Ven. Dāsaka to asked Ven. Khenaka again. There were the five aggregates (khandhas), i.e., form, feeling, perception, volitional formation & consciousness. These were subjected to clinging. They wanted to ask Ven. Khemaka was, did he regard anything as self or as belonging to self among these five aggregates subject to clinging.
Ven. Khemaka’s answer was, he did not regard anything as self or as belonging to self among these five aggregates. And then, Ven. Dāsaka returned & reported the answer.
__ The older monks for the 3rd time sent back Ven. Dāsaka to ask Ven. Khemaka again. If he was not clinging to any of the five aggregates as self or belonging to self, then he was an arahant, one who taints (āsavas) were destroyed.
Ven. Khemaka answered that even though he did not take any of the five aggregates as self or belonging to self, he was not an arahant yet, one who taints were destroyed. But the notion of “I am” had not yet vanished in him about the five aggregates. And he did not regard anything among them as “This I am.”
(According to Mogok Sayadawgyi, Ven. Khemaka was only an anāgāmi; he did not take each of the aggregates as self or belonging to self. But he had not yet eradicated ignorance – avijjā which sustained a residual conceit & desire “I am” about the five aggregates.) And then, Ven. Dāsaka returned & reported the answer.
__ The older monks, after they heard the answer, still not clear what Ven. Khemaka had said before. So they sent back Ven.
Dāsaka to asked for the 4th time; did he speak of form – rūpakkhandha as “I am” or apart from form, as “I am”. The other aggregates also in the same manner. Therefore Ven. Dāsaka returned & asked the question. Then, Ven. Khemaka was leaning on his staff & with Ven. Dāsaka went to see the elders.
__ He explained to the elders that he did not take form as “I am” or apart from the form as “I am”. The other aggregates also in the same way. But he still held the whole five aggregates as “I am”, instead of each of them as “I am”. He gave a simile for this point. There were the scents of blue, red & white lotus. Did the scents belong to petals, or the stalks or the pistils? The right answer was the scent belonged to the flower. In the same way, he did not take any of the five khandhas as “I am”, but to the whole five aggregates as “I am”.
He continued to explain to them. Even though a noble disciple had abandoned the five lower fetters (i.e., anāgāmin, fetters are called samyojana. There are ten fetters:
(1) identity view,
(2) doubt,
(3) the distorted grasp of rules & vows,
(4) sensual desire,
(5) ill-will,
(6) lust for form,
(7) lust for formless,
(8) conceit,
(9) restlessness,
(10) ignorance.
Anāgāmi had eradicated the first five fetters. he was still about the five aggregates subjected to clinging, there lingered in him a residual conceit “I am”, a desire “I am”, an underlying tendency “I am” that had not yet been uprooted. So the yogi had dwelt to contemplate the rise & fall in the five aggregates subjected to clinging & the residual conceit & the underlying tendency “I am”, came to be uprooted.
Ven. Khemaka explained it with a simile. A cloth had become soiled & stained. And gave it to a laundryman. He would scour it evenly with cleaning salt, lye, or cow dung. And then rinsed it in clean water. Even though the cloth became pure & clean, still had the residual smell of cleaning salt, lye, or cow dung. So had to put it in a sweet-scented casket & all the residual smell of salt, lye or cow dung had vanished. In the end, Ven. Khemaka & all the 60 monks became arahants. Because at the same time of Discussing Dhamma, they contemplated their khandhas.
Some points were interesting to contemplate. According to Mogok Sayadawgyi; the first time Ven. Dāsaka went to see Ven. Khemaka, all of the elders were worldlings. After the 2nd time, they were once-returners (sakadāgāmins), because each time they got the answers from Ven. Khemaka & practiced accordingly. After the 3rd time, they did not make very clear about Ven. Khemaka’s answer. Therefore in the 4th time, he went to them & explained Dhamma. In the end, all of them finished the practice.
__ In his commentary on the Maṅgala Sutta, Tha-pye-gan Sayadaw gave the Mahāgosinga Sutta – The Great Gosinga Wood Discourse for the Dhamma Discussing. (from Majjima Nikāya).
Mahāgosinga Sutta
__ At one time, the Buddha & some of his chief & great disciples stayed in the Gosinga Sal Wood. Then in an evening, Ven Mahāmoggallāna, Mahākassapa, Anuruddha, Revata & Ānanda went together to Ven. Sāriputta for his talk. After they arrived there instead of giving his Dhamma talk, first he asked Ven. Ānanda the following question.
The Gosinga forest was beautiful & peaceful at night. The sal trees were in full blooms. The fragrant scent of the flowers diffused in the night. The question was what kind of monk could grace the Gosinga forest. Each of the monks following gave or offered their views accordingly to their outstanding or foremost qualities.
Ven. Ānanda’s Answer:
In this matter, a monk who had heard a great them fluently reflected on them & penetratingly comprehended them with wisdom. That monk taught people (monks, nuns, laymen & laywomen) for the uprooting of latent defilements (kilesa). Such a monk could grace the Gosinga Sal Wood.
Ven. Revata’s Answer (Sariputta’s youngest brother):
In this matter, a monk who delighted in solitary seclusion enjoyed seclusion, constantly strived for tranquillity, endowed with insight & devoted to practice in secluded places. Such a monk could grace the Gosinga Sal forest.
Ven. Anuruddha’s Answer:
In this matter, a monk who could survey a thousand world systems celestial or divine eye which was extremely clear, far more surpassed than the telescopes of the scientists. Such a monk could grace the Gosinga Sal forest.
Ven. Mahākassapa’s Answer:
He was older than the Buddha in age. Because of his background before ordained & austere practices in the holy life, the Buddha took him very highly & praised him a lot. He was the only monk who the Buddha exchanged robes with him. After the Buddha passed away, he preserved his Dhamma for original & pure from the contaminations. Today Buddhists owed him a lot for his effort.
In this matter, a monk who practiced the austerity of forest-dwelling & praised the virtues of it. Taking only food received on the alms round & praised the virtues of it. Wearing discarded pieces of cloth & praised the virtues of it. Keeping only three robes for wear & praised the virtues of it. Who was of few desire & praised the virtues of having only few desire.
Who was contented & praised the virtues of contentment? Who sought seclusion, stayed aloof from people, strived energetically in practice, completely endowed with morality, concentration & wisdom, attained liberation & endowed with the reflective knowledge of that liberation. Such a monk could grace the Gosinga Sal wood.
Ven. Mahāmoggallana’s Answer:
In this matter, two monks were discussing the higher Dhamma. Each asked the other question & each answered questions put by the other without difficulty, as an, e.g. Dhamma Discussions between Ven. Sariputta & Ven. Mahākotthita. Such a monk could grace the Gosinga Sal forest. After he had given his answer and Ven. Mahāmoggallana asked Ven. Sariputta of his view on this matter.
Ven. Sariputta’s Answer:
In this case, a monk who had mastery over his mind that whatever attainment (there are two attainments; i.e., absorptions – jhānas & fruition states – phalas) he wished to enter for at any time & he could do it quite easily. Such a monk could grace the Gosinga Sal wood.
All of them had different answers, but the Taste of Dhamma was only one. They answered them from their characters & preferences. They wanted to know how the Buddha responded to them. So they went to see The Blessed One. The Buddha said that all of them answered properly & praised them. All answers were well spoken & justified. And then, the Buddha gave his view on this matter.
The Buddha’s Answer:
In this case, the monk returned from the round of alms-food & had finished his alms-meal. And then, sat down with crossed legs to practice mindfulness in meditation, satipatthāna bhavana with the determination that he would not get up from sitting until his mind was freed from the clinging of defilements – kilesa. This monk could grace the Gosinga Sal forest.
__ All these kinds of monks mentioned in this sutta still exist into this day. Thanks to the monks who preserved the Dhamma & practices & supported by the laity in Buddhist countries such as Burma & Thailand. Burma continues to produce monks like Ven. Ānanda who can recite the Tipitaka by heart.
Thai forest tradition still produce monks like Ven. Mahākassapa. Burma continues to produce excellent scholars, monks & meditation teachers. So, monks & laity alike can learn the Dhamma & practices, and with many meditations, centers continue to arise. These meditation centers give the chances for anyone who wants to practice to end dukkha in this life, which the Buddha emphasized in his answer.
Even we can say all the human problems & sufferings come from not knowing the Dhamma & not practicing it. So, for every human being nothing is more important than study & practice the Dhamma. Listening & discussing of Dhamma on timely occasions are pre-requisites for it. So, the Buddha said that discussing the Dhamma on timely occasions was the highest protection with a blessing.
不過，兩者關係密切。若不曾聞法，我們便不知道如何修行，也不能與他人論法。論法時，雙方討論各自已知及尚未知的內容，藉此交流、分享知識。
論法能增長知識，也能促進修行。為什麼說禪修始於適時聞法？依佛陀所說，聞法具有五項要素：
1. 專心聽聞；
2. 記錄或記住所聞；
3. 加以思惟；
4. 理解其義；
5. 理解之後付諸實行，也就是修習戒、定、慧。
論法也有五種利益：
1. 得聞未曾聽過的法；
2. 使已知之法更加明晰；
3. 斷除疑惑；
4. 端正知見；
5. 令心澄明。
論法或法義對談具有很大利益，這是毫無疑問的；經中有許多事例可作證明。即使非佛教徒，也就是外道，也曾由此獲得大利益，生命因而改變。他們原先抱持邪見，對談後轉成正見，也知道應當如何生活；有些人甚至出家並證悟了法。
不同信仰之間的對談也非常重要，尤其今日更有迫切需要。所有信仰的主要目標，都是和平、和諧與幸福；它們的基礎幾乎相同，就是道德——成為善良的人。由於對自己及其他信仰有所誤解或曲解，人們製造了問題與不信任；其中也有慢心，也就是優越感。由於這項煩惱，有些同樣敬奉一位上帝的人，竟會殺害並傷害其他信仰的人。
今日人類的道德正如溫度計的水銀柱一般迅速下降。不同信仰之間的對談，有助於處理道德衰退的問題。我們可以相互學習、彼此協助，共同解決社會問題；在這方面，佛法能提供許多幫助。世界領袖與政治人物之間的對談，對各國和世界的安定也十分重要。
有些領袖與政治人物因貪婪自私，只想使自己的國家強大，不關心其他國家。他們懷有惡意，又染上資本主義追求增長、利潤與競爭的習性。貪婪、惡意、嫉妒、慳吝、剝削等，絕不會為自己的國家和世界帶來和諧、和平與幸福。看看今日的世界局勢，便能知道不善法造成的結果與情況。人類不能以對抗和競爭解決世間問題，因為貪、瞋、癡是一切苦的根源。
政治人物與經濟學家為何只因欲樂，便要毀滅自己與世界？為欲樂付出的代價，遠遠超過那一刻短暫易逝的快樂。他們都必須為惡行付出代價，投生地獄、畜生或餓鬼，承受難以言喻的痛苦，而這一切只為了欲樂。
法義討論與對談大多由年長的佛教徒進行。具有一些阿毘達磨知識的緬甸佛教徒，長久以來便有討論某些阿毘達磨教義的傳統。Tha-pye-gan 禪師說，青年人也應當這樣做；我們應為他們安排法義討論。這可以說是一種佛法教育，猶如中國文化與道德規範；中國有些朝代遵循這些規範，因而繁榮並延續較久。世間一切問題與痛苦，都可追溯到不了解佛法、不依佛法實踐。
沒有人比佛陀更了解、更完整地洞察人心及其本性，諸經都證明了這一點。四十五年間，他在人間遊行與居住，教導各種類型的人。
有時，天人也會從天界前來向佛陀請問，以解除疑惑。為青年安排法義討論，能使他們獲得很大利益。具備代表明辨與智慧的佛法知識之後，他們就會知道什麼是對、什麼是錯，什麼有益、什麼無益，什麼適當、什麼不適當等等。他們也能具備處理、解決人生問題與困難的能力。論法是增長智慧的助緣之一，我們可在一些經中看見這個要點。法義對談與討論不應變成爭辯與批評，而應當交流知識、相互學習。
聽聞法談則有所不同。法談中的一些內容，也許是我們已經知道的；若心有疑問而不能解決，單靠聽講也無法知道更多。因此，法談之後設置問答環節十分重要。這種做法在西方相當普遍，緬甸卻沒有這項傳統。緬甸的老師應讓聽法者提問，使他們增廣知識並解除疑惑。以下我想以一部經說明法義討論或對談的利益。
《差摩迦經》
幾位上座比丘住在憍賞彌的瞿師羅園。當時，差摩迦尊者住在棗樹園，身患重病，病情危急；那時他是一位不還者，已證得第三階段的覺悟。傍晚，這些比丘出定後，請達薩迦尊者 —— 可能是最年輕的比丘，前往探望差摩迦尊者，詢問病況。差摩迦尊者告訴達薩迦尊者，病情並未好轉，強烈的苦受反而加劇。達薩迦尊者回去，把消息告訴上座比丘們。
上座比丘第二次派達薩迦尊者前去請問差摩迦尊者。色、受、想、行、識是五取蘊；
他們想問的是：在這五取蘊之中，差摩迦尊者是否把任何一蘊視為我或我所？
差摩迦尊者回答，他不把五取蘊中的任何一蘊視為我或我所。
達薩迦尊者回去轉告了這項答覆。上座比丘第三次派達薩迦尊者回去請問：既然差摩迦尊者不執取五蘊中的任何一蘊為我或我所，那麼他是否已是諸漏已盡的阿羅漢？
差摩迦尊者回答：雖然他不把五蘊中的任何一蘊視為我或我所，卻還不是諸漏已盡的阿羅漢；對五蘊仍有「我是」的觀念尚未消失，但也不把其中任何一蘊視為「這就是我」。
（依莫哥大禪師所說，差摩迦尊者只是不還者；他不把個別一蘊視為我或我所，卻尚未斷除無明。無明仍維繫著對五蘊殘餘的「我是」之慢與「我是」之欲。）達薩迦尊者回去轉告了這項答覆。
上座比丘聽過回答後，仍不清楚差摩迦尊者先前所說的意思，於是第四次派達薩迦尊者前去請問：他所說的「我是」，是指色蘊為「我是」，還是離開色另有「我是」？其餘諸蘊也同樣詢問。
達薩迦尊者回去提出問題，差摩迦尊者於是拄著手杖，與他一同前去見諸上座。
他向上座們說明：自己並不以色為「我是」，也不認為離色另有「我是」；對其餘諸蘊也是如此。但他仍對整體五蘊存有「我是」，而非將其中任何一蘊視為「我是」。他用譬喻說明這一點：青蓮、紅蓮與白蓮都有香氣；香氣究竟屬於花瓣、花莖，還是花蕊？正確的回答是，香氣屬於整朵花。同樣地，他不以五蘊中的任何一蘊為「我是」，卻仍對整體五蘊存有「我是」。
他繼續解釋：即使聖弟子已斷除五下分結 —— 也就是不還者所斷的五結，仍可能有殘餘未除。所謂結，巴利語是 "saṁyojana"，共有十種：
1. 身見；
2. 疑；
3. 戒禁取；
4. 欲貪；
5. 瞋恚；
6. 色貪；
7. 無色貪；
8. 慢；
9. 掉舉；
10. 無明。
［註：第三結戒禁取，對真正想超越苦聖諦的佛教徒非常重要。若不能斷除，便可能墮入有愛的極端見解；有愛即是集聖諦。煩惱魔會冒充真正的慈悲與智慧，使人偏離中道，例如「已覺悟的菩薩」這種見解。］
差摩迦尊者身為不還者，已斷除前五結；但就五取蘊而言，他心中仍殘留尚未連根拔除的「我是」之慢、「我是」之欲與「我是」之隨眠。因此，禪修者若住於觀察五取蘊的生滅，這些殘餘的我慢與隨眠便會被連根拔除。
差摩迦尊者又以譬喻說明：一塊布沾染了污垢，人把它交給洗衣者；洗衣者以洗滌鹽、鹼液或牛糞均勻搓洗，再以清水漂洗。布雖已潔淨，卻仍殘留洗滌鹽、鹼液或牛糞的氣味。
因此，還要把布放進香匣，才能使鹽、鹼液或牛糞的殘味完全消失。最後，差摩迦尊者與六十位比丘全都證得阿羅漢果，因為他們在論法的同時，也觀察自己的五蘊。
其中有幾點值得思惟。依莫哥大禪師所說，達薩迦尊者第一次去見差摩迦尊者時，所有上座都還是凡夫；第二次之後，他們證得一來果，因為每次得到差摩迦尊者的答覆，都依之修行。第三次之後，他們仍不能清楚理解差摩迦尊者的回答，所以第四次由差摩迦尊者親自前去說法。最後，他們全都完成了修行。
Tha-pye-gan 禪師在講解《吉祥經》時，引用《中部》MN 32〈牛角林大經〉說明論法。
《牛角林大經》
有一次，佛陀與幾位上首大弟子住在牛角娑羅林。傍晚，大目犍連尊者、大迦葉尊者、阿那律尊者、離婆多尊者與阿難尊者，一同前往舍利弗尊者處聽他說法。他們到達後，舍利弗尊者沒有立刻說法，而是先問阿難尊者以下問題。
夜裡的牛角娑羅林美麗而寧靜，娑羅樹繁花盛開，花香瀰漫夜空。舍利弗尊者問：什麼樣的比丘能夠莊嚴牛角娑羅林？各位尊者依自己最卓越的特質，分別提出看法。
阿難尊者的回答：一位比丘多聞、受持所聞、熟練口誦、以心思惟，並以智慧通達；他為比丘、比丘尼、優婆塞與優婆夷說法，以根除潛伏的煩惱。這樣的比丘能夠莊嚴牛角娑羅林。
離婆多尊者的回答 —— 他是舍利弗最年幼的弟弟：一位比丘樂於獨居遠離，喜愛遠離，恆常致力於止，具足觀智，專心在僻靜處修行。這樣的比丘能夠莊嚴牛角娑羅林。
阿那律尊者的回答：一位比丘能以極其清淨、遠勝科學家望遠鏡的天眼，觀察一千世界系。這樣的比丘能夠莊嚴牛角娑羅林。
大迦葉尊者的回答：大迦葉尊者的年齡比佛陀大。由於他出家前的背景，以及梵行生活中的頭陀修行，佛陀十分器重並多加讚歎他。他是唯一與佛陀交換袈裟的比丘；佛陀般涅槃後，他維護佛法的原貌與清淨，使之不受染污。
今日佛教徒因他的努力而深受恩惠。就此問題而言，一位比丘住於森林，也讚歎住林的功德；只食托缽所得之食，也讚歎托缽食的功德；穿著糞掃衣，也讚歎糞掃衣的功德；只持三衣，也讚歎但三衣的功德；少欲，也讚歎少欲的功德；
知足，也讚歎知足的功德；好樂遠離，遠離人群；修行精進；戒、定、慧完全具足；證得解脫，也具足省察解脫之智。這樣的比丘能夠莊嚴牛角娑羅林。
大目犍連尊者的回答：兩位比丘共同談論勝法，彼此互相提問，對方所問都能毫不困難地回答，例如舍利弗尊者與大拘絺羅尊者之間的法義討論。這樣的比丘能夠莊嚴牛角娑羅林。大目犍連尊者回答後，又請舍利弗尊者說明自己的看法。
舍利弗尊者的回答：一位比丘能自在主宰其心，無論何時想進入任何定境 —— 定境有兩類，即禪那與果定 —— 都能輕易進入。這樣的比丘能夠莊嚴牛角娑羅林。他們的答案雖然不同，法味卻只有一味。
他們依各自的性格與偏好作答，又想知道佛陀會如何回答，便一同前去拜見世尊。佛陀說，他們每個人的答案都正確，並加以讚歎；所有回答都說得好，也都有充分理由。接著，佛陀提出自己的看法。
佛陀的回答：一位比丘托缽歸來，食畢之後，結跏趺坐修習正念，也就是修習念住；他下定決心：「只要我的心尚未從煩惱的執取中解脫，我便不起座。」這樣的比丘能夠莊嚴牛角娑羅林。
這部經中所說的各類比丘，至今仍然存在。這要感謝保存法與修行的比丘，也要感謝緬甸、泰國等佛教國家的在家人給予護持。緬甸仍不斷培養出像阿難尊者一樣能背誦三藏的比丘；泰國森林傳統也仍培養出像大迦葉尊者一樣的比丘。
緬甸持續出現卓越的佛學比丘與禪修老師，因此僧俗二眾都能學習法與修行，許多禪修中心也相繼成立。這些禪修中心使任何想修行的人都有機會在今生止息苦；佛陀在自己的回答中所強調的，也正是這一點。
我們甚至可以說，人類的一切問題和痛苦，都來自不了解法、不實踐法。因此，對每個人而言，沒有什麼比學習和實踐法更重要；適時聞法與論法，是其中不可或缺的先決條件。所以佛陀說，適時論法是最上的保護與吉祥。
29. Discussing the Dhamma on timely occasions
__ Practicing of meditation can be started from the 25th blessing of hearing the Dhamma on timely occasions. One of the factors for the realization of Dhamma is listening to Dhamma. Here the blessing is discussing the Dhamma, which has some differences from hearing Dhamma.
But they are closely related. Without hearing Dhamma, we do not know practice & discuss Dhamma with others. Here both sides discuss what they know & do not know yet. In this way, we can part or share knowledge.
It can increase one’s knowledge & progress in practice. Why practicing meditation can be said, start from listening Dhamma on timely occasions? According to the Buddha, Dhammasavana – listening of Dhamma had five factors:
(1) Listening with attention
(2) Taking notes or remembering them
(3) Reflecting on them
(4) Understanding of them
(5) After understanding of them & put it into practice, i.e., sīla, samādhi & paññā.
Discussing of Dhamma also has the five benefits. These are:
(1) Hearing things never heard before
(2) Have clear knowledge
(3) Overcoming doubts
(4) Have right views
(5) One’s mind grows serene.
There is no doubt that discussion or dialogue on Dhamma has great benefits. There were many evidences & stories in the suttas. Even non-Buddhists, i.e., outsiders had great benefits & their lives were changed. Before they had wrong views & after dialogue had the right views & knew how to live their lives. Some even became monks & realized the Dhamma.
__ Dialogue between faiths is also very important. Especially nowadays this is more urgently need. The main goal of all faiths is peace, harmony & happiness. The basic foundation is nearly the same, i.e., morality; to become a good human being. Because of misunderstanding & misinterpretation, one’s own & other faiths create problems & mistrust. There is also conceit – the superior syndrome. Because of this defilement, some people worship the same God, killing & harming other faiths.
Today human morality is going down very quickly like a thermometer. Dialogue between faiths can help to solve the problem of moral degeneration. We can learn from each other & helping each other to solve social problems. In this respect, Buddha-Dhamma can offer a lot. Dialogue between world leaders, politicians, are also very important for their countries stability & the world.
Out of greed & selfishness, some leaders & politicians only make their countries great & not a concern for others. They have ill-will & capitalist syndrome of growth, profits & competition. Greedy, ill-will, envy, avarice, exploitation, etc. will never bring harmony, peace & happiness to one’s own country & the world. Look at today world situations & we know the outcomes & conditions of unwholesome dhamma. A human cannot solve the worldly problems with confrontation & competition. Because greed, ill-will, delusion are the root of all suffering.
Why should politicians & economists destroy themselves & the world just for sensual pleasures? The price for sensual pleasure is far greater than a momentary, fleeting pleasure. They all have to pay for their evil deeds in hell, as animals & ghosts. These are inexpressible sufferings just for sensual pleasures.
__ Dhamma discussion & dialogue are mostly practicing by elderly Buddhists. It has a long tradition by Burmese Buddhists who have some Abhidhamma knowledge. They are arguing on some Abhidhamma Doctrines. Tha-pye-kan Sayadaw said that youth & young people also should practice it. He said we should arrange Dhamma discussion for them. We can say this is a kind of Dhamma education.
It was like the Chinese culture & moral standards. Some Chinese Dynasties followed them were creating prosperity & lasting longer. All the worldly problems & sufferings can be related to not knowing of the Buddha-Dhamma & not practicing it. There was no-one understanding & penetrating the human mind & its nature better than or more complete than the Buddha. The suttas were testified this point. For 45 years he was wandering & staying on the earth to teach every kind & type of human beings.
Sometimes heavenly beings came down to ask him questions to clear about their doubts. Arrange Dhamma discussing among the youth can have great benefits for them. With the knowledge of Dhamma, which represents intelligence & wisdom, they will know what is right & wrong, beneficial & not beneficial, proper & not proper, etc.
They can also have the power of how to deal & solve the problems & difficulties in their life. Dhamma discussing is one of the causes of progress in wisdom. We can see this important point in some suttas. In Dhamma, dialogue & discussing should not make arguments & criticisms. Instead, it should be exchanged with knowledge & learned from each other.
Regarding listen to Dhamma talks, there are some differences. In listening to Dhamma, some of them are we already know. It is also we cannot know more than in the talks if we have doubts and cannot solve the problems. Therefore it is very important to have questions & answers sections after the talks. This practice is quite common in the west, but in Burma does not has this kind of tradition. So Burmese teachers should allow Dhamma listeners, to enrich their knowledge & solve their doubts. Here I want to present the benefit of Dhamma discussion or dialogue from a sutta.
Discourse on Khemaka: Khemaka Sutta.
__ Several older monks were dwelling at Kosambi in Ghosita’s Park. Now on that occasion, Ven. Khemaka was living at Jujube Tree Park, sick & gravely ill. He was at that time an anāgāmi (had the 3rd stage of enlightenment).
In an evening these monks emerged from their practice & asked Ven. Dāsaka (may be the youngest monk) to visit Ven. Khemaka & asked him about his illness. Ven. Khemaka told Ven. Dāsaka that his illness was not better & strong painful feeling (vedana) increased. And then, Ven. Dāsaka returned & reported the news to the older monks.
__ The older monks for the 2nd time sent back Ven. Dāsaka to asked Ven. Khenaka again. There were the five aggregates (khandhas), i.e., form, feeling, perception, volitional formation & consciousness. These were subjected to clinging. They wanted to ask Ven. Khemaka was, did he regard anything as self or as belonging to self among these five aggregates subject to clinging.
Ven. Khemaka’s answer was, he did not regard anything as self or as belonging to self among these five aggregates. And then, Ven. Dāsaka returned & reported the answer.
__ The older monks for the 3rd time sent back Ven. Dāsaka to ask Ven. Khemaka again. If he was not clinging to any of the five aggregates as self or belonging to self, then he was an arahant, one who taints (āsavas) were destroyed.
Ven. Khemaka answered that even though he did not take any of the five aggregates as self or belonging to self, he was not an arahant yet, one who taints were destroyed. But the notion of “I am” had not yet vanished in him about the five aggregates. And he did not regard anything among them as “This I am.”
(According to Mogok Sayadawgyi, Ven. Khemaka was only an anāgāmi; he did not take each of the aggregates as self or belonging to self. But he had not yet eradicated ignorance – avijjā which sustained a residual conceit & desire “I am” about the five aggregates.) And then, Ven. Dāsaka returned & reported the answer.
__ The older monks, after they heard the answer, still not clear what Ven. Khemaka had said before. So they sent back Ven.
Dāsaka to asked for the 4th time; did he speak of form – rūpakkhandha as “I am” or apart from form, as “I am”. The other aggregates also in the same manner. Therefore Ven. Dāsaka returned & asked the question. Then, Ven. Khemaka was leaning on his staff & with Ven. Dāsaka went to see the elders.
__ He explained to the elders that he did not take form as “I am” or apart from the form as “I am”. The other aggregates also in the same way. But he still held the whole five aggregates as “I am”, instead of each of them as “I am”. He gave a simile for this point. There were the scents of blue, red & white lotus. Did the scents belong to petals, or the stalks or the pistils? The right answer was the scent belonged to the flower. In the same way, he did not take any of the five khandhas as “I am”, but to the whole five aggregates as “I am”.
He continued to explain to them. Even though a noble disciple had abandoned the five lower fetters (i.e., anāgāmin, fetters are called samyojana. There are ten fetters:
(1) identity view,
(2) doubt,
(3) the distorted grasp of rules & vows,
(4) sensual desire,
(5) ill-will,
(6) lust for form,
(7) lust for formless,
(8) conceit,
(9) restlessness,
(10) ignorance.
Anāgāmi had eradicated the first five fetters. he was still about the five aggregates subjected to clinging, there lingered in him a residual conceit “I am”, a desire “I am”, an underlying tendency “I am” that had not yet been uprooted. So the yogi had dwelt to contemplate the rise & fall in the five aggregates subjected to clinging & the residual conceit & the underlying tendency “I am”, came to be uprooted.
Ven. Khemaka explained it with a simile. A cloth had become soiled & stained. And gave it to a laundryman. He would scour it evenly with cleaning salt, lye, or cow dung. And then rinsed it in clean water. Even though the cloth became pure & clean, still had the residual smell of cleaning salt, lye, or cow dung. So had to put it in a sweet-scented casket & all the residual smell of salt, lye or cow dung had vanished. In the end, Ven. Khemaka & all the 60 monks became arahants. Because at the same time of Discussing Dhamma, they contemplated their khandhas.
Some points were interesting to contemplate. According to Mogok Sayadawgyi; the first time Ven. Dāsaka went to see Ven. Khemaka, all of the elders were worldlings. After the 2nd time, they were once-returners (sakadāgāmins), because each time they got the answers from Ven. Khemaka & practiced accordingly. After the 3rd time, they did not make very clear about Ven. Khemaka’s answer. Therefore in the 4th time, he went to them & explained Dhamma. In the end, all of them finished the practice.
__ In his commentary on the Maṅgala Sutta, Tha-pye-gan Sayadaw gave the Mahāgosinga Sutta – The Great Gosinga Wood Discourse for the Dhamma Discussing. (from Majjima Nikāya).
Mahāgosinga Sutta
__ At one time, the Buddha & some of his chief & great disciples stayed in the Gosinga Sal Wood. Then in an evening, Ven Mahāmoggallāna, Mahākassapa, Anuruddha, Revata & Ānanda went together to Ven. Sāriputta for his talk. After they arrived there instead of giving his Dhamma talk, first he asked Ven. Ānanda the following question.
The Gosinga forest was beautiful & peaceful at night. The sal trees were in full blooms. The fragrant scent of the flowers diffused in the night. The question was what kind of monk could grace the Gosinga forest. Each of the monks following gave or offered their views accordingly to their outstanding or foremost qualities.
Ven. Ānanda’s Answer:
In this matter, a monk who had heard a great them fluently reflected on them & penetratingly comprehended them with wisdom. That monk taught people (monks, nuns, laymen & laywomen) for the uprooting of latent defilements (kilesa). Such a monk could grace the Gosinga Sal Wood.
Ven. Revata’s Answer (Sariputta’s youngest brother):
In this matter, a monk who delighted in solitary seclusion enjoyed seclusion, constantly strived for tranquillity, endowed with insight & devoted to practice in secluded places. Such a monk could grace the Gosinga Sal forest.
Ven. Anuruddha’s Answer:
In this matter, a monk who could survey a thousand world systems celestial or divine eye which was extremely clear, far more surpassed than the telescopes of the scientists. Such a monk could grace the Gosinga Sal forest.
Ven. Mahākassapa’s Answer:
He was older than the Buddha in age. Because of his background before ordained & austere practices in the holy life, the Buddha took him very highly & praised him a lot. He was the only monk who the Buddha exchanged robes with him. After the Buddha passed away, he preserved his Dhamma for original & pure from the contaminations. Today Buddhists owed him a lot for his effort.
In this matter, a monk who practiced the austerity of forest-dwelling & praised the virtues of it. Taking only food received on the alms round & praised the virtues of it. Wearing discarded pieces of cloth & praised the virtues of it. Keeping only three robes for wear & praised the virtues of it. Who was of few desire & praised the virtues of having only few desire.
Who was contented & praised the virtues of contentment? Who sought seclusion, stayed aloof from people, strived energetically in practice, completely endowed with morality, concentration & wisdom, attained liberation & endowed with the reflective knowledge of that liberation. Such a monk could grace the Gosinga Sal wood.
Ven. Mahāmoggallana’s Answer:
In this matter, two monks were discussing the higher Dhamma. Each asked the other question & each answered questions put by the other without difficulty, as an, e.g. Dhamma Discussions between Ven. Sariputta & Ven. Mahākotthita. Such a monk could grace the Gosinga Sal forest. After he had given his answer and Ven. Mahāmoggallana asked Ven. Sariputta of his view on this matter.
Ven. Sariputta’s Answer:
In this case, a monk who had mastery over his mind that whatever attainment (there are two attainments; i.e., absorptions – jhānas & fruition states – phalas) he wished to enter for at any time & he could do it quite easily. Such a monk could grace the Gosinga Sal wood.
All of them had different answers, but the Taste of Dhamma was only one. They answered them from their characters & preferences. They wanted to know how the Buddha responded to them. So they went to see The Blessed One. The Buddha said that all of them answered properly & praised them. All answers were well spoken & justified. And then, the Buddha gave his view on this matter.
The Buddha’s Answer:
In this case, the monk returned from the round of alms-food & had finished his alms-meal. And then, sat down with crossed legs to practice mindfulness in meditation, satipatthāna bhavana with the determination that he would not get up from sitting until his mind was freed from the clinging of defilements – kilesa. This monk could grace the Gosinga Sal forest.
__ All these kinds of monks mentioned in this sutta still exist into this day. Thanks to the monks who preserved the Dhamma & practices & supported by the laity in Buddhist countries such as Burma & Thailand. Burma continues to produce monks like Ven. Ānanda who can recite the Tipitaka by heart.
Thai forest tradition still produce monks like Ven. Mahākassapa. Burma continues to produce excellent scholars, monks & meditation teachers. So, monks & laity alike can learn the Dhamma & practices, and with many meditations, centers continue to arise. These meditation centers give the chances for anyone who wants to practice to end dukkha in this life, which the Buddha emphasized in his answer.
Even we can say all the human problems & sufferings come from not knowing the Dhamma & not practicing it. So, for every human being nothing is more important than study & practice the Dhamma. Listening & discussing of Dhamma on timely occasions are pre-requisites for it. So, the Buddha said that discussing the Dhamma on timely occasions was the highest protection with a blessing.
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
30. 自制｜Austerity / 31. 梵行｜celibacy
義註將自制（tapa）解釋為根律儀。"Tapa" 原是印度宗教中的一個概念，例如極端的禪修、折磨身體、嚴苛的苦行、懺罪等。佛陀在最初說法的《轉法輪經》中，否定了把 "tapa" 理解為折磨身體的極端苦行。因此，佛陀沿用同一個詞，以它表示能燒盡不善法的善精進（viriya）。在佛陀所用的意義中，"tapa" 是燒盡不滿、失望與強烈欲求。具有這項特質的人稱為熱誠精勤者或禪修者。自制是一項吉祥，因為它能捨棄種種障礙，引導人證得禪那及其他成就。
義註將梵行或修行生活（brahmacariya）解釋為：戒除一切性行為、修行人的本分、佛法或教法，以及修行或道（八正道）。梵行是一項吉祥，因為它是修行生活中依次獲得各種成就的原因。
巴利語 "tapo" 或 "tapa" 意指藉由精勤而消除煩惱，此處譯為「自制」。"Brahmacariya" 指梵行、梵行生活或清淨行。"Tapa" 與 "brahmacariya" 的意義相差不遠。依 Tha-pye-gan 禪師所說，此處應把自制理解為戒，把梵行理解為止觀修行。
巴利文獻對 "tapa" 有多種解釋：它可以指律儀、頭陀行（dhutaṅga）、精進、忍耐（khanti）、梵行等。因此，此處應把自制與梵行理解為戒、定、慧的修行，或八正道的修行。在《吉祥經》中，忍耐（khanti）也是一種 "tapa"。梵行（brahmacariya）則包括比丘的離欲生活與其他清淨修行。
人生遇到危險與痛苦時，自制與梵行，也就是戒、定、慧，才是真正的皈依處；其他事物並不是真正的皈依處，例如生病與臨終之時。在《相應部・有偈篇・天子相應》的 SN 2.17〈須梵經〉中，佛陀對年輕的須梵天子作如下開示：
除覺支（bojjhaṅga）、自制（tapa）、根律儀（indriya-saṁvara）與捨離一切（sabbanissagga）之外，佛陀看不見一切眾生還有任何安穩之道。佛陀為什麼對他開示這些法？這部經中有一些值得我們學習的有趣法義。
—— 年輕天人的苦惱
有一次，年輕的須梵天子與一千名天女前往花園遊樂。五百名天女爬上樹採花，再把花拋給樹下的其他天女；她們編製花環等物，或許還伴隨音樂歌唱起舞。過了一段時間，樹上的聲音忽然沉寂下來。原來樹上的天女突然命終，隨即投生無間地獄。須梵天子一察覺異狀，便以天眼查看，看見她們全都在地獄受苦。接著，他觀察自己的壽命，得知自己與其餘天女也會在七天後命終，並遭逢同樣的地獄果報。
這位年輕天子陷入極度恐懼，於是前來向佛陀求助。佛陀便為他說法。或許他在聞法期間生起了強烈的悚懼（saṁvega），並證得預流果。
佛陀教導五種自然法則或定律（niyāma）：
1. 時節定律（utu-niyāma）。
2. 種子定律（bīja-niyāma）。
3. 業定律（kamma-niyāma）。
4. 心定律（citta-niyāma）。
5. 法定律（dhamma-niyāma）。
除業定律外，科學家與心理學家或多或少了解其餘幾種。業是有情生命的起點；它決定有情的優劣、地位的高低，引導或決定有情的衰退與進步，也造成有情的苦與樂等。我們唯有在佛法中才能找到所有這些重要而珍貴的教導。佛陀依功能把業分為四種：
1. 令生業。
2. 支持業。
3. 慣行業。
4. 毀壞業。
此處必須從正面與負面兩方面理解毀壞業（upaghātaka-kamma）。例如，強大的善業可以破壞不善業。指鬘強盜鴦掘摩羅曾殺害許多人；他成為阿羅漢後，這項強大的善業破壞了他先前所造不善業的一切果報。負面的毀壞業則可以佛陀的堂弟提婆達多為例。
提婆達多曾證得禪那與神通。後來他心懷惡意，慫恿年輕的王子殺害父親頻毘娑羅王，又企圖殺害佛陀、分裂僧團。因此，他失去一切神通，最後墮入大無間地獄。
五百名天女墮入地獄，可能與她們過去所造的毀壞業有關。業的法則及其運作，是四不可思議之一。天界的一大不利之處，是那裡的眾生沒有機會培育善法或修積福德，只能享受過去善業的果報。
因此，諸天比人類更了解善業的果報與利益。人類不能像天人一樣直接看見果報；另一項重要因素是，人類不僅依靠過去業，也依靠今生的能力，例如正精進與聰明或智慧。對多數人而言，正精進與智慧比過去業更加顯而易見。唯有充分了解佛法的人，才不會懷疑過去業果的重要性。我曾聽一位緬甸比丘講述「三位創造者或神」；他所指的是業、精進與智，以這三者代表三位創造者。
然而，多數人卻依靠或皈依從未親眼見過的外在力量，只因先知或其他靈媒的話便加以相信。《長部》的第一部經是〈梵網經〉；佛陀在經中說明當時的六十二種邪見，其中多數都與止禪修行有關。
談到五蘊時，佛陀說識（viññāṇa）如同幻術。除了佛陀與阿羅漢，一切眾生都具有全部或部分顛倒（vipallāsa）。力量並非來自外在，而是在我們自己之內；每個人都具有超越一切的潛能。
五百名天女一直以天界欲樂耗盡過去的一切善業，又沒有機會培育善法，因此她們的毀壞業很容易便有機會成熟，令她們墮入地獄。此處另一個值得思考的要點，是年輕天子因極度恐懼而前往拜見佛陀、尋求幫助。
他為什麼如此恐懼而苦惱？因為他已看見地獄之苦，並且知道自己七天後就會到那裡。有些人現在看來很好，過去世卻未必如此。因此，因緣成熟時，一切眾生都必須以某種方式償還自己的業債。在輪迴中，眾生是煩惱的奴隸；他們以身、語、意為煩惱這位主人做盡種種事情，所以我們都有業債需要償還。
償還業債有兩種方式：一是以五蘊（即身與心）償還；二是以八正道支（即道或道智）償還。以五蘊還債永無終了，因為我們會在生死輪迴中不斷造業，所以始終留在輪迴之中。償還業債最好、最安穩的方法，是道智或道支；這正是須梵天子所尋求的。
苦是我們偉大的老師。因為苦聖諦，年輕天子生起了強烈的悚懼（saṁvega），因而前來向佛陀求助。有情受苦時尋找真正的皈依與幫助，是很自然的；可是，有多少人能作正確的尋求，或知道正確的道路？眾生因無明極其深厚，在輪迴中始終找不到真正的皈依處。
即使今日佛法仍然住世，世界人口中又有多少人能夠獲得？唯有佛陀出現世間，眾生才有這個機會；即使如此，仍然沒有多少眾生有機會了知佛法。佛陀非常清楚地告訴須梵天子：佛陀無法直接幫助他免於墮入地獄，只能指出超越苦惱的道路。
每個有情都有超越苦惱的內在力量，只要依照佛法實踐。因此，佛陀教導他：只有覺支（bojjhaṅga）、自制（tapa）、根律儀（indriya-saṁvara）與捨離一切（sabbanissagga），才能防止他墮入地獄。
這項教導代表戒、定、慧三學；除此以外，佛陀看不見一切眾生還有任何安穩之道。因此，佛陀說自制與梵行是最上吉祥與護佑。
30.Austerity / 31.Celibacy
The Pali word tapo or tapa means to extinguish defilements by striving hard. Here translated as austerity. Brahmacariya is celibacy or life of celibacy or holy life. The meanings of tapa & brahmacariya are not much different. According to Tha-pye-gan Sayadaw, here austerity had to take sīla & celibacy as samatha-vipassanā (concentration-insight) practices.
In Pali text, tapa was commenting in many ways; a name for restraint, the ascetic practices (dhutaṅga), energy, patience (khanti), brahmacariya, etc. So here to take both austerity & celibacy as sīla, samādhi & paññā practices or the Noble Eightfold Path. In this Maṅgala Sutta, patience (khanti) is also tapa. The holy life (brahmacariya) is the practices of a monk with celibacy & other holy practices.
In life when an encounter with dangers & sufferings tapa & brahmacariya or sīla, samādhi & paññā are true refuges. Other things & matters are not true refugees, for examples during sickness & dying. In the Sagāthāvagga, Devaputtasamyutta, Subrahmā Discourse; the Buddha said to the young deva (deity) Subrahmā as follow.
Not apart from enlightenment (bojjhangas), austerity (tapa), restraint of the sense faculties (indriya saṁvara) & relinquishing all (sabbanissagga), the Buddha could not see any security for all living beings. Why did the Buddha say these Dhamma to him? There were interesting dhammas we can learn from this discourse.
The stress of the young deity
__ Once the young deity Subrahmā & his thousand celestial nymphs went to a flower garden for amusements. Five hundred nymphs went up to the tree; they plucked the flowers & threw it down for the other nymphs under the tree. They made wreaths of flower and others. Even they may be in singing & dancing with the music.
After sometimes passed by the voices on the trees became silent. Because the nymphs on the tree suddenly expired & they were immediately reborn in the Avici hell. As soon as Subrahmā realized it, he checked with his divine eyes & saw all of them suffering in hell. Therefore, he examined his lifespan & knew that he & the other nymphs would die after seven days. They would encounter the same fate in hell. The young deva was in utter fear & came to the Buddha for help. So the Buddha taught him the Dhamma. Perhaps he had acquired a compelling sense of urgency (saṁvega) during the discourse & established in the fruit of stream-entry.
__ The Buddha taught five natural laws or fixed orders (niyāma). These were;
(1) utu niyāma – fixed order of temperature
(2) bija niyāma – fixed order of genetics
(3) kamma niyāma – fixed order of actions
(4) citta niyāma – fixed order of the mind
(5) dhamma niyāma – fixed order of phenomena.
Exception on kamma niyāma, scientists and psychologists know more or less of the others. Kamma starts the beginning of being life. It decides the inferior & superior, low & high status of a being. It leads or decides a being to degenerate & progress. It creates suffering & happiness of a being, etc. We can find all these important & valuable teachings only in the Buddha Dhamma.
The Buddha divided the kamma in 4 ways with their functions.
(1) Reproductive kamma
(2) Supportive kamma
(3) Habitual kamma
(4) Destructive kamma.
__ Here we have to understand destructive kamma (upaghataga kamma) in 2 ways; positive & negative. For example, a powerful wholesome kamma destroys the unwholesome kamma. Aṅgulimāla – the garland of fingers bandit had killed a lot of people; when he became an arahant, this heavy wholesome kamma destroyed all the results of unwholesome kamma he had done before. For the destructive negative kamma, we can give the example of Devadatta – the Buddha’s cousin.
He had jhāna & psychic power. Later he had ill-will & persuaded the young prince to kill his father King Bimbisara, and then he tried to murder the Buddha & split the sangha. So he lost all his spiritual power & at last fell into Mahāavici hell.
__ Here the 500 nymphs fell into hell was could be had a connection with their past destructive kamma. The law & working of kamma was one of the four inconceivable phenomena. One of the great disadvantages of heavenly realms are the beings there do not have the chances to cultivate goodness or wholesome merits. They only enjoy the wholesome results of their past kammas. Therefore the deities or heavenly beings understand the results or benefits of wholesome kamma more than human beings.
Because human beings cannot see the results directly like deities, other important factors are human beings not only rely on their past kammas but also the present life of their abilities such as right effort & intelligence or wisdom. Right effort & intelligence are more evident than their past kammas for most human beings. Only people who understand the Buddha Dhamma very well no doubt about the importance of the results of past kamma. I had heard a dhamma talk by a Burmese monk on the three creators or Gods. He referred them to kamma, effort & knowledge which represented the three creators.
But most human beings rely on or take refuge in outside powers who or which they have never seen before. Just believe in the words of the prophets or by other mediums. In the Dīgha Nikāya, the first discourse mentioned there was; The Nets of Views Discourse. In there, the Buddha mentioned 62 kinds of wrong views of his time & most of the wrong views were a connection with samatha practices.
On the five khandhas, the Buddha said that consciousness (viññānam) was like a magician. Except for the Buddha & arahants, all living beings have all the inversions (vipallāsa) or some of them. The power is not come from outside but within ourselves. Everyone has the potentiality to transcend things.
__ The 500 nymphs fell into hell by using up all their good past kamma with sensual pleasure in heaven all the time. They did not have the chances to cultivate goodness. So their destructive kamma had the chances to come in so easily. Here another important point to contemplate about was the utter fear of the young deva went to see the Buddha for help.
Why was he so frightened & distressed? Because he had seen the sufferings of hell & after seven days, he would be there. Some human beings seem very good now, but in their past lives, maybe not. Therefore all living beings must pay back their kammic debts in some ways when times are ripe. In saṁsāra living beings are the slaves of kilesa – defilements. They are doing everything with body, speech & mind for the masters. So we all have these kammic debts to pay for.
There are two ways we can pay back our kammic debts; with the khandhas (i.e., body & mind) & the Noble Eightfold Path Factors (i.e., magga or Path Knowledge). By paying back the debts with the khandhas & it will never end. Because we all will continue to create kammas in the rounds of existence. Therefore we all are still in saṁsāra. The best & secure ways to pay the kammic debts is the Path Knowledge or the path factors, which now Subrahmā deva was looking for it.
Dukkha is our great teacher. Because of dukkha sacca the young deva had acquired a compelling sense of great urgency (strong saṁvega) that he met the Buddha for help. It is quite natural for living beings when they are suffered looking for true refuge & help. But how many people have the right search, or know the right ways. Because of their very deep and thick ignorance that beings in saṁsāra were never found the true refuge.
Even nowadays, the Buddha Dhamma is still existing and how many of the world population have it. Only the Buddha appeared in the world beings had the chances for it. Even though still, not many beings had the opportunity to know the Dhamma. The Buddha told him was very clear that he could not help him directly, not falling into hell. Buddha only showed the way to transcend distress.
Every being has the inner power to transcend it if he follows by the Dhamma. Therefore the Buddha taught him; not apart from enlightenment (bojjhangas), austerity (tapa), restraint of the sense faculties (Indriya saṁvara) & relinquishing all (sabbanissagga) that could prevent him falling into hell.
This teaching represented the three training; sīla, samādhi, & paññā. Except that the Buddha could not see any security for all living beings. Therefore the Buddha said that austerity & celibacy were the highest blessing & protection.
義註將梵行或修行生活（brahmacariya）解釋為：戒除一切性行為、修行人的本分、佛法或教法，以及修行或道（八正道）。梵行是一項吉祥，因為它是修行生活中依次獲得各種成就的原因。
巴利語 "tapo" 或 "tapa" 意指藉由精勤而消除煩惱，此處譯為「自制」。"Brahmacariya" 指梵行、梵行生活或清淨行。"Tapa" 與 "brahmacariya" 的意義相差不遠。依 Tha-pye-gan 禪師所說，此處應把自制理解為戒，把梵行理解為止觀修行。
巴利文獻對 "tapa" 有多種解釋：它可以指律儀、頭陀行（dhutaṅga）、精進、忍耐（khanti）、梵行等。因此，此處應把自制與梵行理解為戒、定、慧的修行，或八正道的修行。在《吉祥經》中，忍耐（khanti）也是一種 "tapa"。梵行（brahmacariya）則包括比丘的離欲生活與其他清淨修行。
人生遇到危險與痛苦時，自制與梵行，也就是戒、定、慧，才是真正的皈依處；其他事物並不是真正的皈依處，例如生病與臨終之時。在《相應部・有偈篇・天子相應》的 SN 2.17〈須梵經〉中，佛陀對年輕的須梵天子作如下開示：
除覺支（bojjhaṅga）、自制（tapa）、根律儀（indriya-saṁvara）與捨離一切（sabbanissagga）之外，佛陀看不見一切眾生還有任何安穩之道。佛陀為什麼對他開示這些法？這部經中有一些值得我們學習的有趣法義。
—— 年輕天人的苦惱
有一次，年輕的須梵天子與一千名天女前往花園遊樂。五百名天女爬上樹採花，再把花拋給樹下的其他天女；她們編製花環等物，或許還伴隨音樂歌唱起舞。過了一段時間，樹上的聲音忽然沉寂下來。原來樹上的天女突然命終，隨即投生無間地獄。須梵天子一察覺異狀，便以天眼查看，看見她們全都在地獄受苦。接著，他觀察自己的壽命，得知自己與其餘天女也會在七天後命終，並遭逢同樣的地獄果報。
這位年輕天子陷入極度恐懼，於是前來向佛陀求助。佛陀便為他說法。或許他在聞法期間生起了強烈的悚懼（saṁvega），並證得預流果。
佛陀教導五種自然法則或定律（niyāma）：
1. 時節定律（utu-niyāma）。
2. 種子定律（bīja-niyāma）。
3. 業定律（kamma-niyāma）。
4. 心定律（citta-niyāma）。
5. 法定律（dhamma-niyāma）。
除業定律外，科學家與心理學家或多或少了解其餘幾種。業是有情生命的起點；它決定有情的優劣、地位的高低，引導或決定有情的衰退與進步，也造成有情的苦與樂等。我們唯有在佛法中才能找到所有這些重要而珍貴的教導。佛陀依功能把業分為四種：
1. 令生業。
2. 支持業。
3. 慣行業。
4. 毀壞業。
此處必須從正面與負面兩方面理解毀壞業（upaghātaka-kamma）。例如，強大的善業可以破壞不善業。指鬘強盜鴦掘摩羅曾殺害許多人；他成為阿羅漢後，這項強大的善業破壞了他先前所造不善業的一切果報。負面的毀壞業則可以佛陀的堂弟提婆達多為例。
提婆達多曾證得禪那與神通。後來他心懷惡意，慫恿年輕的王子殺害父親頻毘娑羅王，又企圖殺害佛陀、分裂僧團。因此，他失去一切神通，最後墮入大無間地獄。
五百名天女墮入地獄，可能與她們過去所造的毀壞業有關。業的法則及其運作，是四不可思議之一。天界的一大不利之處，是那裡的眾生沒有機會培育善法或修積福德，只能享受過去善業的果報。
因此，諸天比人類更了解善業的果報與利益。人類不能像天人一樣直接看見果報；另一項重要因素是，人類不僅依靠過去業，也依靠今生的能力，例如正精進與聰明或智慧。對多數人而言，正精進與智慧比過去業更加顯而易見。唯有充分了解佛法的人，才不會懷疑過去業果的重要性。我曾聽一位緬甸比丘講述「三位創造者或神」；他所指的是業、精進與智，以這三者代表三位創造者。
然而，多數人卻依靠或皈依從未親眼見過的外在力量，只因先知或其他靈媒的話便加以相信。《長部》的第一部經是〈梵網經〉；佛陀在經中說明當時的六十二種邪見，其中多數都與止禪修行有關。
談到五蘊時，佛陀說識（viññāṇa）如同幻術。除了佛陀與阿羅漢，一切眾生都具有全部或部分顛倒（vipallāsa）。力量並非來自外在，而是在我們自己之內；每個人都具有超越一切的潛能。
五百名天女一直以天界欲樂耗盡過去的一切善業，又沒有機會培育善法，因此她們的毀壞業很容易便有機會成熟，令她們墮入地獄。此處另一個值得思考的要點，是年輕天子因極度恐懼而前往拜見佛陀、尋求幫助。
他為什麼如此恐懼而苦惱？因為他已看見地獄之苦，並且知道自己七天後就會到那裡。有些人現在看來很好，過去世卻未必如此。因此，因緣成熟時，一切眾生都必須以某種方式償還自己的業債。在輪迴中，眾生是煩惱的奴隸；他們以身、語、意為煩惱這位主人做盡種種事情，所以我們都有業債需要償還。
償還業債有兩種方式：一是以五蘊（即身與心）償還；二是以八正道支（即道或道智）償還。以五蘊還債永無終了，因為我們會在生死輪迴中不斷造業，所以始終留在輪迴之中。償還業債最好、最安穩的方法，是道智或道支；這正是須梵天子所尋求的。
苦是我們偉大的老師。因為苦聖諦，年輕天子生起了強烈的悚懼（saṁvega），因而前來向佛陀求助。有情受苦時尋找真正的皈依與幫助，是很自然的；可是，有多少人能作正確的尋求，或知道正確的道路？眾生因無明極其深厚，在輪迴中始終找不到真正的皈依處。
即使今日佛法仍然住世，世界人口中又有多少人能夠獲得？唯有佛陀出現世間，眾生才有這個機會；即使如此，仍然沒有多少眾生有機會了知佛法。佛陀非常清楚地告訴須梵天子：佛陀無法直接幫助他免於墮入地獄，只能指出超越苦惱的道路。
每個有情都有超越苦惱的內在力量，只要依照佛法實踐。因此，佛陀教導他：只有覺支（bojjhaṅga）、自制（tapa）、根律儀（indriya-saṁvara）與捨離一切（sabbanissagga），才能防止他墮入地獄。
這項教導代表戒、定、慧三學；除此以外，佛陀看不見一切眾生還有任何安穩之道。因此，佛陀說自制與梵行是最上吉祥與護佑。
30.Austerity / 31.Celibacy
The Pali word tapo or tapa means to extinguish defilements by striving hard. Here translated as austerity. Brahmacariya is celibacy or life of celibacy or holy life. The meanings of tapa & brahmacariya are not much different. According to Tha-pye-gan Sayadaw, here austerity had to take sīla & celibacy as samatha-vipassanā (concentration-insight) practices.
In Pali text, tapa was commenting in many ways; a name for restraint, the ascetic practices (dhutaṅga), energy, patience (khanti), brahmacariya, etc. So here to take both austerity & celibacy as sīla, samādhi & paññā practices or the Noble Eightfold Path. In this Maṅgala Sutta, patience (khanti) is also tapa. The holy life (brahmacariya) is the practices of a monk with celibacy & other holy practices.
In life when an encounter with dangers & sufferings tapa & brahmacariya or sīla, samādhi & paññā are true refuges. Other things & matters are not true refugees, for examples during sickness & dying. In the Sagāthāvagga, Devaputtasamyutta, Subrahmā Discourse; the Buddha said to the young deva (deity) Subrahmā as follow.
Not apart from enlightenment (bojjhangas), austerity (tapa), restraint of the sense faculties (indriya saṁvara) & relinquishing all (sabbanissagga), the Buddha could not see any security for all living beings. Why did the Buddha say these Dhamma to him? There were interesting dhammas we can learn from this discourse.
The stress of the young deity
__ Once the young deity Subrahmā & his thousand celestial nymphs went to a flower garden for amusements. Five hundred nymphs went up to the tree; they plucked the flowers & threw it down for the other nymphs under the tree. They made wreaths of flower and others. Even they may be in singing & dancing with the music.
After sometimes passed by the voices on the trees became silent. Because the nymphs on the tree suddenly expired & they were immediately reborn in the Avici hell. As soon as Subrahmā realized it, he checked with his divine eyes & saw all of them suffering in hell. Therefore, he examined his lifespan & knew that he & the other nymphs would die after seven days. They would encounter the same fate in hell. The young deva was in utter fear & came to the Buddha for help. So the Buddha taught him the Dhamma. Perhaps he had acquired a compelling sense of urgency (saṁvega) during the discourse & established in the fruit of stream-entry.
__ The Buddha taught five natural laws or fixed orders (niyāma). These were;
(1) utu niyāma – fixed order of temperature
(2) bija niyāma – fixed order of genetics
(3) kamma niyāma – fixed order of actions
(4) citta niyāma – fixed order of the mind
(5) dhamma niyāma – fixed order of phenomena.
Exception on kamma niyāma, scientists and psychologists know more or less of the others. Kamma starts the beginning of being life. It decides the inferior & superior, low & high status of a being. It leads or decides a being to degenerate & progress. It creates suffering & happiness of a being, etc. We can find all these important & valuable teachings only in the Buddha Dhamma.
The Buddha divided the kamma in 4 ways with their functions.
(1) Reproductive kamma
(2) Supportive kamma
(3) Habitual kamma
(4) Destructive kamma.
__ Here we have to understand destructive kamma (upaghataga kamma) in 2 ways; positive & negative. For example, a powerful wholesome kamma destroys the unwholesome kamma. Aṅgulimāla – the garland of fingers bandit had killed a lot of people; when he became an arahant, this heavy wholesome kamma destroyed all the results of unwholesome kamma he had done before. For the destructive negative kamma, we can give the example of Devadatta – the Buddha’s cousin.
He had jhāna & psychic power. Later he had ill-will & persuaded the young prince to kill his father King Bimbisara, and then he tried to murder the Buddha & split the sangha. So he lost all his spiritual power & at last fell into Mahāavici hell.
__ Here the 500 nymphs fell into hell was could be had a connection with their past destructive kamma. The law & working of kamma was one of the four inconceivable phenomena. One of the great disadvantages of heavenly realms are the beings there do not have the chances to cultivate goodness or wholesome merits. They only enjoy the wholesome results of their past kammas. Therefore the deities or heavenly beings understand the results or benefits of wholesome kamma more than human beings.
Because human beings cannot see the results directly like deities, other important factors are human beings not only rely on their past kammas but also the present life of their abilities such as right effort & intelligence or wisdom. Right effort & intelligence are more evident than their past kammas for most human beings. Only people who understand the Buddha Dhamma very well no doubt about the importance of the results of past kamma. I had heard a dhamma talk by a Burmese monk on the three creators or Gods. He referred them to kamma, effort & knowledge which represented the three creators.
But most human beings rely on or take refuge in outside powers who or which they have never seen before. Just believe in the words of the prophets or by other mediums. In the Dīgha Nikāya, the first discourse mentioned there was; The Nets of Views Discourse. In there, the Buddha mentioned 62 kinds of wrong views of his time & most of the wrong views were a connection with samatha practices.
On the five khandhas, the Buddha said that consciousness (viññānam) was like a magician. Except for the Buddha & arahants, all living beings have all the inversions (vipallāsa) or some of them. The power is not come from outside but within ourselves. Everyone has the potentiality to transcend things.
__ The 500 nymphs fell into hell by using up all their good past kamma with sensual pleasure in heaven all the time. They did not have the chances to cultivate goodness. So their destructive kamma had the chances to come in so easily. Here another important point to contemplate about was the utter fear of the young deva went to see the Buddha for help.
Why was he so frightened & distressed? Because he had seen the sufferings of hell & after seven days, he would be there. Some human beings seem very good now, but in their past lives, maybe not. Therefore all living beings must pay back their kammic debts in some ways when times are ripe. In saṁsāra living beings are the slaves of kilesa – defilements. They are doing everything with body, speech & mind for the masters. So we all have these kammic debts to pay for.
There are two ways we can pay back our kammic debts; with the khandhas (i.e., body & mind) & the Noble Eightfold Path Factors (i.e., magga or Path Knowledge). By paying back the debts with the khandhas & it will never end. Because we all will continue to create kammas in the rounds of existence. Therefore we all are still in saṁsāra. The best & secure ways to pay the kammic debts is the Path Knowledge or the path factors, which now Subrahmā deva was looking for it.
Dukkha is our great teacher. Because of dukkha sacca the young deva had acquired a compelling sense of great urgency (strong saṁvega) that he met the Buddha for help. It is quite natural for living beings when they are suffered looking for true refuge & help. But how many people have the right search, or know the right ways. Because of their very deep and thick ignorance that beings in saṁsāra were never found the true refuge.
Even nowadays, the Buddha Dhamma is still existing and how many of the world population have it. Only the Buddha appeared in the world beings had the chances for it. Even though still, not many beings had the opportunity to know the Dhamma. The Buddha told him was very clear that he could not help him directly, not falling into hell. Buddha only showed the way to transcend distress.
Every being has the inner power to transcend it if he follows by the Dhamma. Therefore the Buddha taught him; not apart from enlightenment (bojjhangas), austerity (tapa), restraint of the sense faculties (Indriya saṁvara) & relinquishing all (sabbanissagga) that could prevent him falling into hell.
This teaching represented the three training; sīla, samādhi, & paññā. Except that the Buddha could not see any security for all living beings. Therefore the Buddha said that austerity & celibacy were the highest blessing & protection.
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
32. 見四聖諦 ｜ Seeing the noble truths
如佛陀所教，見到、了知或理解四聖諦，是最上吉祥與護佑。可以說，這是所有吉祥與護佑中最殊勝的一項，因為它能使人永遠超越苦。其餘吉祥不能使人超越苦，只能為繼續流轉於生死輪迴造下善因，幫助眾生過得更好。
在理解四聖諦以前，必須先了解另外兩種諦：世俗諦（sammuti-sacca）與勝義諦（paramattha-sacca）。
為此，我將引用難陀摩羅毘旺薩禪師的一場開示。施設有兩種：義施設（atthapaññatti），即作為意義的概念；名施設（nāmapaññatti），即作為名稱的概念。義施設與物體及形態有關；名施設則與人類以聲音、符號或文字表達的語言有關。
另有本不存在的概念，例如龜毛、兔角等。除了表示不存在之物的概念外，其餘概念都屬世俗諦。勝義法有四種：色（rūpa）、心（citta）、心所（cetasika）與涅槃。
概念的性質是：當物體或形態改變，其名稱也隨之改變。例如，棉花變成線，線又變成布等。若以智慧分析，名稱便會消失；所以這些是概念。譬如把汽車的各個零件一一拆下，汽車便不再是汽車。
勝義法並非如此。即使物體的形態有所改變，其本性或特質也不改變。例如，棉花與棉線中的地界相同，並未改變。勝義法是指其自性不因名稱或形態而變。概念依一般人的共同認定而成立；勝義法則依自身的本性而真實。
雷迪禪師把勝義分為兩種：
1. 自性勝義（sabhāva-paramattha），即勝義諦（paramattha-sacca）。
2. 聖者勝義（ariya-paramattha），即聖諦（ariya-sacca）。
即使是勝義諦或自然真理，從聖諦的立場來看仍不正確。從勝義法的角度觀察，以智慧分析後，概念便顯得不真實。佛陀為什麼勸人以勝義法觀察事物？因為只依概念觀察，便無法捨棄貪愛與執取。樂受、苦受與不苦不樂受（sukha、dukkha、upekkhā-vedanā）三種受，都是自然真理。
但它們全都屬於苦聖諦；即使最愉悅的禪那之受也是苦聖諦。因為它們全都受無常、苦、無我三種共相所支配，所以屬於聖諦。因此，從聖諦的觀點看，自然真理對聖者而言仍不正確。
阿毘達磨教導 89 心；若把禪那心進一步分類，便成為 121 心。心所有 52 種，依心而生；色法有 28 種。一切因止息、心與色止息，就是涅槃界。眾生唯有到達聖諦，才成為完全正確或究竟正確。
因此，眾生處於低、中、高三個知識層次：凡夫（puthujjana）、多聞聖弟子（"sutavā ariya-sāvaka"，或 "sutavānt ariya-sāvaka"）與聖者（ariya）。對名義上的佛教徒而言，這一點非常重要。如果不能成為多聞聖弟子，仍停留在凡夫的層次，就還不是真正的佛教徒。藉由修行並通達四聖諦，我們將成為聖者。這就是最上吉祥。
了知四聖諦有兩個層次：
1. 隨覺智（anubodha-ñāṇa）。
2. 通達智（paṭivedha-ñāṇa）。
"Anu" 意指為了理解真理而反覆觀察；"paṭivedha" 則意指徹底貫通，再沒有任何尚待了知之處。
—— 四聖諦
四聖諦始終真實，不受時間限制；它們在任何地方、對一切眾生都是真實的。四聖諦極其深奧，唯有佛陀出現世間，眾生才有機會認識並修習它們（獨覺佛除外）。
佛陀在初次說法的《轉法輪經》（Dhammacakkappavattana Sutta）中，便以四聖諦開始教導。世尊當時住在波羅奈仙人墮處的鹿野苑，對最初的五位弟子 —— 五比丘 —— 宣說這部經。「法輪」（Dhamma-cakka）含有兩種智：
1. 直接通達四聖諦的智，即通達智（paṭivedha-ñāṇa）。
2. 教說四聖諦的智，即諦說智（sacca-desanā-ñāṇa）。
因為不能了知並直接通達四聖諦，一切眾生才在生死或有的輪迴中流轉。佛陀不依老師，親自直接通達四聖諦，然後教導世人。有些人雖然了知，卻不能教導他人，例如獨覺佛。佛陀的通達智在菩提伽耶的菩提樹下生起；他的諦說智則在仙人墮處宣說。
佛陀基於四種原因說法：
1. 出於自己的意願。
2. 依眾生的根機。
3. 回答問題。
4. 因某件事情發生。
此處，佛陀基於第二種原因宣說這部經。在佛陀以前，這些教法從未為人所知，也從未有人聽聞；可以說，這是當時嶄新的教法。這種教法並不容易出現。要成為佛陀，至少必須經歷四阿僧祇與一萬大劫，圓滿十波羅蜜。
即使在最後一生，菩薩年輕時仍歷盡艱難尋求真理。可參閱《中部》的 MN 36〈大薩遮迦經〉及 MN 26〈聖求經〉；其中記述了他的親身經歷。
說法一開始，佛陀便說明比丘不應隨行兩種極端。巴利語稱為兩種不應追隨、實行的 "anuyoga"。接著，他才教導應當追隨、實行的道路。
佛陀總是教導兩類事情：先說不應做之事，再說應做之事。因為一旦做了錯事，有時很難改正，而且後果重大而嚴重；甚至只是不做正確的事，也比做錯事好。《吉祥經》中就有這樣的例子：先說不親近愚人，再說親近智者。那麼，不應追隨的兩種極端是什麼？
1. 追求欲樂中的感官快樂
追求欲樂，能使人在短期內獲得歡喜與快樂，卻不能獲得任何智慧；而且，享受欲樂所付的代價也很大。西方人有句口號：「人生太短，及時行樂。」消費主義或許就是由這種西方哲學產生的。極端的經濟觀點與學說，使今日世界在道德、社會、環境等許多方面都變得無法永續。為了金錢與欲樂，人類什麼都做得出來。所有這些短暫或片刻歡樂所付出的代價，造成了許多人類問題。
如今我們重視數量而不重視品質，甚至對人也是如此。因此，垃圾、污染與不道德的人都愈來愈多。享樂主義是兩種極端之一；它與樂受相連，引生貪愛（taṇhā），成為苦的根源，也障礙更高的修行智慧。它有五項過失：
- hīna：低下。
- gamma：鄙俗，或一般人的行為。
- pothujjanika：凡夫所行；人如同自己內心的奴隸。
- anariya：非聖，不能使人成為聖者。
- anattha-saṁhita：無利益，與智慧或法智無關。
佛陀為什麼把欲樂視為低下？因為動物也享受並追求欲樂。我們甚至可以看見，有些人並不比動物好，或許還更糟。例如，某些接受政府金錢補助的原住民變得懶惰，只顧吃、喝酒、睡覺與享受欲樂；動物卻還必須自己覓食。
2. 追求自我折磨
佛陀指出自我折磨有三項過失：它是苦的、非聖的、無利益的。印度至今仍有人實行這種自我折磨；一些基督徒也有自我折磨的做法。那麼，今日的一般人又如何？有些人的行為並非為了修行，而與欲樂相連，例如追逐名聲與利益。
例如跳傘、攀爬高樓、攀登雪山等，結果可能是死亡、重傷、截肢等。如果把人類的愚行一一記錄下來，永遠也記不完。因此，佛陀說凡夫是瘋狂的。
32. Seeing the noble truths
__ Seeing & knowing or understanding the 4 Noble Truths is the highest blessing & protection as the Buddha taught. It can be said the greatest blessing & protection of all the others because it transcends dukkha forever. The others are not transcending dukkha, but create good causes for wandering in the round of existence & supporting beings to have better lives.
Before to understand the 4 Noble Truths, have to understand the other truths. These are; samuti sacca (conventional truth) & paramattha sacca (ultimate truth). For this purpose, I will quote from the talk given by Sayadaw Dr. Nandamalarbhivamsa. There are 2 concepts; atthapaññatti – concepts-as-meanings, & nāmapaññatti – concepts-as-names.
Concepts-as-meanings are related to the body & form. Concepts-as-names are related to human voices/languages in symbols or letters. There are also concepts which are non-existence, e.g., turtle hairs, rabbit horns, etc. Except for the concept of non-existence, other concepts are conventional truth. Ultimate truth has four; matter (rūpa), mind or consciousness (citta), mental factors (cetasika) & Nibbāna.
The nature of concepts is when the body or form changes & its name also changes, e.g. cotton becomes a thread, and the thread becomes cloth, etc. Analyze them with knowledge & the names disappear; then these are concepts. As an example, if we took off each part of a car body, then it is not a car anymore.
Objects of ultimate reality are not like this. Even their objects are changed their nature or qualities are not changed. E.g., the earth element in the cotton & the thread are the same; it does not change. The meaning of ultimate reality is unchanging essence. Concepts are true with the general consensus. Ultimate things are true with their nature. Ledi Sayadawgyi divided the ultimate reality into two types;
(1) sabhava paramattha – intrinsic reality or ultimate truth (paramattha sacca)
(2) ariya paramattha – noble reality or noble truth (ariya sacca).
Even paramattha sacca – natural truth, from the point of noble truth, is still wrong. From the viewpoint of ultimate reality; analyze with knowledge and concepts become wrong. Why the Buddha urged people viewed things & matters with ultimate reality. Because viewing with concepts, they cannot abandon craving & clinging,
the three types of feeling (vedana); pleasant, painful & neutral feelings (sukha, dukkha & upekkha vedana) are natural truth. But all of them are the truth of unsatisfactoriness (dukkha sacca). The most pleasant jhānic feelings are also dukkha sacca. Because all of them are within the nature of 3 universal characteristics of inconstant, suffering & not-self, these are noble truth. Therefore from the viewpoint of noble truth, natural truth is still wrong for the ariyas.
In the Abhidhamma, teaching consciousness has 89 types. Combine with the jhānic mind or consciousness & become 121 types of mind. Mental factors are 52 types & it relies on the mind. Matters of forms are 28 types. All the cessation of causes, mind & matter is Nibbāna element. Only all beings arrive at the noble truth & become totally right or perfectly right.
So all living beings within these three levels of knowledge; the lowest, middle & highest. These are common worldlings (puthujjana), learned disciples of noble beings (sutava ariya savakos) & ariyan (noble beings). This point is very important for Buddhists in names. If we cannot become a learned disciple of noble beings and still at the level of common worldling & not a true Buddhist yet, with the practice & penetration of the 4 Noble Truths will become a noble person.
This is the highest blessing. There are two levels of knowledge of the 4 Noble Truths;
(1) Anubodha ñāna – contemplation knowledge.
(2) Pativeda ñāna – penetrative knowledge.
Anu- means contemplate for many times to understand the truth. Pativeda means penetrate thoroughly & there is no more for knowing.
The Four Noble Truths
The Four Noble Truths are true all the times without time limits. These are true at anywhere & for every being. The Four Noble Truths are very profound & only a Buddha has arisen beings have the chances to know & practice them (exclude the Paccekabuddhas – Solitary-buddhas).
The Buddha started his teaching with the 4 Noble Truths in his first discourse. The Dhammacakkapavattana Sutta or Turning the Wheel of Dhamma. The Blessed One was dwelling at Bārānasi in the Deer Park at Isipatana; he delivered this talk to his first five disciples – the pañca-vaggi.
Dhamma-cakka-Wheel of Dhamma has two knowledges in it. These are;
(1) The direct penetrative knowledge of the 4 Noble Truths – pativeda ñānam.
(2) The teaching knowledge of the 4 Noble Truths – Sacca desana ñānam.
Without knowing & direct penetrating the 4 Noble Truths that all living beings are wandering in the round of existence or becoming. The Buddha penetrated the Truths directly by himself (without a teacher) & taught to people. Some people know, but they cannot teach people (e.g., Paccekabuddhas). The Buddha’s pativeda ñānam arose at Buddhagaya under the Bodhi Tree. He delivered his desana ñānam at Isipathana.
The Buddha gave talks for four reasons. These were;
(1) With his wishes.
(2) By the spiritual faculties of beings
(3) Answering the questions
(4) Something happened.
Here he delivered the discourse for the 2nd reason. These teachings were never known & never heard before him. We can say it was new teaching at his time. It was not an easy teaching to come by. To become a Buddha at least it needed four incalculable aeons & ten thousand aeons to fulfilled the perfections (10 paramis). Even in his last life was searching for the truths at a young age with many difficulties (see his autobiography in Mahāsaccaka Sutta & Ariyapariyesana Sutta, both in Majjima Nikāya).
__ At the beginning of the discourse, the Buddha said that there were two extremes should not be followed by monks. In Pali 2 anuyoga; should not be followed & done. In the 2nd time taught about the path should be followed & done.
The Buddha always taught two things; things should not be done first & things should be done in the 2nd. Because when doing wrong things sometimes difficult to change & the consequences are great. Even not doing right things are better than doing the wrong things & matters. In this Maṅgala Sutta, we see this example; not associate with the fools & associate with the wise. What are the two extremes should not be followed?
(1) The pursuit of sensual happiness in sensual pleasures
By pursuing them, people have joy & pleasure in short terms & cannot get any knowledge. To enjoy them the price is also great. In the west people are saying – a slogan, “Life is too short; let's enjoy yourself.” Maybe consumerism comes to existence from this western philosophy.
Extreme economic views & doctrines made the present day world unsustainable in many different ways, morally, socially & environmentally. For money & sensual pleasures, human beings can do everything. The price for all these short or momentary joy & pleasure create a lot of human problems.
Nowadays we are talking about quantity & not quality, even including humans. Therefore there are more rubbish, pollutions & immoral human beings. So hedonism is one of the extremes which relates to pleasant feeling & leads to craving (tanhā) & the source of dukkha. It is the hindrance for higher or spiritual knowledge. It has 5 faults;
hino – which is low;
gammo – vulgar or behavior of common people;
pothujjaniko – the way of worldlings or popularism, people are like slaves for their mind;
anariyo – ignoble or cannot becomes noble person;
anattha – sañhito – unbeneficial or nothing to do with knowledge or Dhamma knowledge.
Why the Buddha took sensual pleasures as lowly? Because animals are also enjoying & looking for it. Even we can see some human beings not better than animals & even can be worse. E.g., some of the indigenous people get money support from government to become lazy, just eating, drinking (alcoholism), sleeping & only for sensual pleasures. Even animals have to search for foods.
(2) The pursuit of self-mortification
The Buddha gave three faults for it; dukkho – which is painful; ignoble; and unbeneficial. This self-mortification are still practicing in India. Some Christians also have their self-mortification practices. What about some common people of nowadays? Some people are not for spiritual purposes, but the connection with sensual pleasure, such as fame & gain.
For examples; sky diving, scaling tall and high buildings, climbing off a snowy mountain, etc. and the results are death, severe injuries, amputations of the bodily parts, etc. If we make a record of human foolishness will never end. Therefore the Buddha said that worldlings were crazy.
在理解四聖諦以前，必須先了解另外兩種諦：世俗諦（sammuti-sacca）與勝義諦（paramattha-sacca）。
為此，我將引用難陀摩羅毘旺薩禪師的一場開示。施設有兩種：義施設（atthapaññatti），即作為意義的概念；名施設（nāmapaññatti），即作為名稱的概念。義施設與物體及形態有關；名施設則與人類以聲音、符號或文字表達的語言有關。
另有本不存在的概念，例如龜毛、兔角等。除了表示不存在之物的概念外，其餘概念都屬世俗諦。勝義法有四種：色（rūpa）、心（citta）、心所（cetasika）與涅槃。
概念的性質是：當物體或形態改變，其名稱也隨之改變。例如，棉花變成線，線又變成布等。若以智慧分析，名稱便會消失；所以這些是概念。譬如把汽車的各個零件一一拆下，汽車便不再是汽車。
勝義法並非如此。即使物體的形態有所改變，其本性或特質也不改變。例如，棉花與棉線中的地界相同，並未改變。勝義法是指其自性不因名稱或形態而變。概念依一般人的共同認定而成立；勝義法則依自身的本性而真實。
雷迪禪師把勝義分為兩種：
1. 自性勝義（sabhāva-paramattha），即勝義諦（paramattha-sacca）。
2. 聖者勝義（ariya-paramattha），即聖諦（ariya-sacca）。
即使是勝義諦或自然真理，從聖諦的立場來看仍不正確。從勝義法的角度觀察，以智慧分析後，概念便顯得不真實。佛陀為什麼勸人以勝義法觀察事物？因為只依概念觀察，便無法捨棄貪愛與執取。樂受、苦受與不苦不樂受（sukha、dukkha、upekkhā-vedanā）三種受，都是自然真理。
但它們全都屬於苦聖諦；即使最愉悅的禪那之受也是苦聖諦。因為它們全都受無常、苦、無我三種共相所支配，所以屬於聖諦。因此，從聖諦的觀點看，自然真理對聖者而言仍不正確。
阿毘達磨教導 89 心；若把禪那心進一步分類，便成為 121 心。心所有 52 種，依心而生；色法有 28 種。一切因止息、心與色止息，就是涅槃界。眾生唯有到達聖諦，才成為完全正確或究竟正確。
因此，眾生處於低、中、高三個知識層次：凡夫（puthujjana）、多聞聖弟子（"sutavā ariya-sāvaka"，或 "sutavānt ariya-sāvaka"）與聖者（ariya）。對名義上的佛教徒而言，這一點非常重要。如果不能成為多聞聖弟子，仍停留在凡夫的層次，就還不是真正的佛教徒。藉由修行並通達四聖諦，我們將成為聖者。這就是最上吉祥。
了知四聖諦有兩個層次：
1. 隨覺智（anubodha-ñāṇa）。
2. 通達智（paṭivedha-ñāṇa）。
"Anu" 意指為了理解真理而反覆觀察；"paṭivedha" 則意指徹底貫通，再沒有任何尚待了知之處。
—— 四聖諦
四聖諦始終真實，不受時間限制；它們在任何地方、對一切眾生都是真實的。四聖諦極其深奧，唯有佛陀出現世間，眾生才有機會認識並修習它們（獨覺佛除外）。
佛陀在初次說法的《轉法輪經》（Dhammacakkappavattana Sutta）中，便以四聖諦開始教導。世尊當時住在波羅奈仙人墮處的鹿野苑，對最初的五位弟子 —— 五比丘 —— 宣說這部經。「法輪」（Dhamma-cakka）含有兩種智：
1. 直接通達四聖諦的智，即通達智（paṭivedha-ñāṇa）。
2. 教說四聖諦的智，即諦說智（sacca-desanā-ñāṇa）。
因為不能了知並直接通達四聖諦，一切眾生才在生死或有的輪迴中流轉。佛陀不依老師，親自直接通達四聖諦，然後教導世人。有些人雖然了知，卻不能教導他人，例如獨覺佛。佛陀的通達智在菩提伽耶的菩提樹下生起；他的諦說智則在仙人墮處宣說。
佛陀基於四種原因說法：
1. 出於自己的意願。
2. 依眾生的根機。
3. 回答問題。
4. 因某件事情發生。
此處，佛陀基於第二種原因宣說這部經。在佛陀以前，這些教法從未為人所知，也從未有人聽聞；可以說，這是當時嶄新的教法。這種教法並不容易出現。要成為佛陀，至少必須經歷四阿僧祇與一萬大劫，圓滿十波羅蜜。
即使在最後一生，菩薩年輕時仍歷盡艱難尋求真理。可參閱《中部》的 MN 36〈大薩遮迦經〉及 MN 26〈聖求經〉；其中記述了他的親身經歷。
說法一開始，佛陀便說明比丘不應隨行兩種極端。巴利語稱為兩種不應追隨、實行的 "anuyoga"。接著，他才教導應當追隨、實行的道路。
佛陀總是教導兩類事情：先說不應做之事，再說應做之事。因為一旦做了錯事，有時很難改正，而且後果重大而嚴重；甚至只是不做正確的事，也比做錯事好。《吉祥經》中就有這樣的例子：先說不親近愚人，再說親近智者。那麼，不應追隨的兩種極端是什麼？
1. 追求欲樂中的感官快樂
追求欲樂，能使人在短期內獲得歡喜與快樂，卻不能獲得任何智慧；而且，享受欲樂所付的代價也很大。西方人有句口號：「人生太短，及時行樂。」消費主義或許就是由這種西方哲學產生的。極端的經濟觀點與學說，使今日世界在道德、社會、環境等許多方面都變得無法永續。為了金錢與欲樂，人類什麼都做得出來。所有這些短暫或片刻歡樂所付出的代價，造成了許多人類問題。
如今我們重視數量而不重視品質，甚至對人也是如此。因此，垃圾、污染與不道德的人都愈來愈多。享樂主義是兩種極端之一；它與樂受相連，引生貪愛（taṇhā），成為苦的根源，也障礙更高的修行智慧。它有五項過失：
- hīna：低下。
- gamma：鄙俗，或一般人的行為。
- pothujjanika：凡夫所行；人如同自己內心的奴隸。
- anariya：非聖，不能使人成為聖者。
- anattha-saṁhita：無利益，與智慧或法智無關。
佛陀為什麼把欲樂視為低下？因為動物也享受並追求欲樂。我們甚至可以看見，有些人並不比動物好，或許還更糟。例如，某些接受政府金錢補助的原住民變得懶惰，只顧吃、喝酒、睡覺與享受欲樂；動物卻還必須自己覓食。
2. 追求自我折磨
佛陀指出自我折磨有三項過失：它是苦的、非聖的、無利益的。印度至今仍有人實行這種自我折磨；一些基督徒也有自我折磨的做法。那麼，今日的一般人又如何？有些人的行為並非為了修行，而與欲樂相連，例如追逐名聲與利益。
例如跳傘、攀爬高樓、攀登雪山等，結果可能是死亡、重傷、截肢等。如果把人類的愚行一一記錄下來，永遠也記不完。因此，佛陀說凡夫是瘋狂的。
32. Seeing the noble truths
__ Seeing & knowing or understanding the 4 Noble Truths is the highest blessing & protection as the Buddha taught. It can be said the greatest blessing & protection of all the others because it transcends dukkha forever. The others are not transcending dukkha, but create good causes for wandering in the round of existence & supporting beings to have better lives.
Before to understand the 4 Noble Truths, have to understand the other truths. These are; samuti sacca (conventional truth) & paramattha sacca (ultimate truth). For this purpose, I will quote from the talk given by Sayadaw Dr. Nandamalarbhivamsa. There are 2 concepts; atthapaññatti – concepts-as-meanings, & nāmapaññatti – concepts-as-names.
Concepts-as-meanings are related to the body & form. Concepts-as-names are related to human voices/languages in symbols or letters. There are also concepts which are non-existence, e.g., turtle hairs, rabbit horns, etc. Except for the concept of non-existence, other concepts are conventional truth. Ultimate truth has four; matter (rūpa), mind or consciousness (citta), mental factors (cetasika) & Nibbāna.
The nature of concepts is when the body or form changes & its name also changes, e.g. cotton becomes a thread, and the thread becomes cloth, etc. Analyze them with knowledge & the names disappear; then these are concepts. As an example, if we took off each part of a car body, then it is not a car anymore.
Objects of ultimate reality are not like this. Even their objects are changed their nature or qualities are not changed. E.g., the earth element in the cotton & the thread are the same; it does not change. The meaning of ultimate reality is unchanging essence. Concepts are true with the general consensus. Ultimate things are true with their nature. Ledi Sayadawgyi divided the ultimate reality into two types;
(1) sabhava paramattha – intrinsic reality or ultimate truth (paramattha sacca)
(2) ariya paramattha – noble reality or noble truth (ariya sacca).
Even paramattha sacca – natural truth, from the point of noble truth, is still wrong. From the viewpoint of ultimate reality; analyze with knowledge and concepts become wrong. Why the Buddha urged people viewed things & matters with ultimate reality. Because viewing with concepts, they cannot abandon craving & clinging,
the three types of feeling (vedana); pleasant, painful & neutral feelings (sukha, dukkha & upekkha vedana) are natural truth. But all of them are the truth of unsatisfactoriness (dukkha sacca). The most pleasant jhānic feelings are also dukkha sacca. Because all of them are within the nature of 3 universal characteristics of inconstant, suffering & not-self, these are noble truth. Therefore from the viewpoint of noble truth, natural truth is still wrong for the ariyas.
In the Abhidhamma, teaching consciousness has 89 types. Combine with the jhānic mind or consciousness & become 121 types of mind. Mental factors are 52 types & it relies on the mind. Matters of forms are 28 types. All the cessation of causes, mind & matter is Nibbāna element. Only all beings arrive at the noble truth & become totally right or perfectly right.
So all living beings within these three levels of knowledge; the lowest, middle & highest. These are common worldlings (puthujjana), learned disciples of noble beings (sutava ariya savakos) & ariyan (noble beings). This point is very important for Buddhists in names. If we cannot become a learned disciple of noble beings and still at the level of common worldling & not a true Buddhist yet, with the practice & penetration of the 4 Noble Truths will become a noble person.
This is the highest blessing. There are two levels of knowledge of the 4 Noble Truths;
(1) Anubodha ñāna – contemplation knowledge.
(2) Pativeda ñāna – penetrative knowledge.
Anu- means contemplate for many times to understand the truth. Pativeda means penetrate thoroughly & there is no more for knowing.
The Four Noble Truths
The Four Noble Truths are true all the times without time limits. These are true at anywhere & for every being. The Four Noble Truths are very profound & only a Buddha has arisen beings have the chances to know & practice them (exclude the Paccekabuddhas – Solitary-buddhas).
The Buddha started his teaching with the 4 Noble Truths in his first discourse. The Dhammacakkapavattana Sutta or Turning the Wheel of Dhamma. The Blessed One was dwelling at Bārānasi in the Deer Park at Isipatana; he delivered this talk to his first five disciples – the pañca-vaggi.
Dhamma-cakka-Wheel of Dhamma has two knowledges in it. These are;
(1) The direct penetrative knowledge of the 4 Noble Truths – pativeda ñānam.
(2) The teaching knowledge of the 4 Noble Truths – Sacca desana ñānam.
Without knowing & direct penetrating the 4 Noble Truths that all living beings are wandering in the round of existence or becoming. The Buddha penetrated the Truths directly by himself (without a teacher) & taught to people. Some people know, but they cannot teach people (e.g., Paccekabuddhas). The Buddha’s pativeda ñānam arose at Buddhagaya under the Bodhi Tree. He delivered his desana ñānam at Isipathana.
The Buddha gave talks for four reasons. These were;
(1) With his wishes.
(2) By the spiritual faculties of beings
(3) Answering the questions
(4) Something happened.
Here he delivered the discourse for the 2nd reason. These teachings were never known & never heard before him. We can say it was new teaching at his time. It was not an easy teaching to come by. To become a Buddha at least it needed four incalculable aeons & ten thousand aeons to fulfilled the perfections (10 paramis). Even in his last life was searching for the truths at a young age with many difficulties (see his autobiography in Mahāsaccaka Sutta & Ariyapariyesana Sutta, both in Majjima Nikāya).
__ At the beginning of the discourse, the Buddha said that there were two extremes should not be followed by monks. In Pali 2 anuyoga; should not be followed & done. In the 2nd time taught about the path should be followed & done.
The Buddha always taught two things; things should not be done first & things should be done in the 2nd. Because when doing wrong things sometimes difficult to change & the consequences are great. Even not doing right things are better than doing the wrong things & matters. In this Maṅgala Sutta, we see this example; not associate with the fools & associate with the wise. What are the two extremes should not be followed?
(1) The pursuit of sensual happiness in sensual pleasures
By pursuing them, people have joy & pleasure in short terms & cannot get any knowledge. To enjoy them the price is also great. In the west people are saying – a slogan, “Life is too short; let's enjoy yourself.” Maybe consumerism comes to existence from this western philosophy.
Extreme economic views & doctrines made the present day world unsustainable in many different ways, morally, socially & environmentally. For money & sensual pleasures, human beings can do everything. The price for all these short or momentary joy & pleasure create a lot of human problems.
Nowadays we are talking about quantity & not quality, even including humans. Therefore there are more rubbish, pollutions & immoral human beings. So hedonism is one of the extremes which relates to pleasant feeling & leads to craving (tanhā) & the source of dukkha. It is the hindrance for higher or spiritual knowledge. It has 5 faults;
hino – which is low;
gammo – vulgar or behavior of common people;
pothujjaniko – the way of worldlings or popularism, people are like slaves for their mind;
anariyo – ignoble or cannot becomes noble person;
anattha – sañhito – unbeneficial or nothing to do with knowledge or Dhamma knowledge.
Why the Buddha took sensual pleasures as lowly? Because animals are also enjoying & looking for it. Even we can see some human beings not better than animals & even can be worse. E.g., some of the indigenous people get money support from government to become lazy, just eating, drinking (alcoholism), sleeping & only for sensual pleasures. Even animals have to search for foods.
(2) The pursuit of self-mortification
The Buddha gave three faults for it; dukkho – which is painful; ignoble; and unbeneficial. This self-mortification are still practicing in India. Some Christians also have their self-mortification practices. What about some common people of nowadays? Some people are not for spiritual purposes, but the connection with sensual pleasure, such as fame & gain.
For examples; sky diving, scaling tall and high buildings, climbing off a snowy mountain, etc. and the results are death, severe injuries, amputations of the bodily parts, etc. If we make a record of human foolishness will never end. Therefore the Buddha said that worldlings were crazy.
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
32.1 中道 ｜ The middle way
中道 —— "majjhima-paṭipadā"
佛陀的中道是什麼？如果一條道路或途徑真實而正確，必要的犧牲就應當付出；但這種犧牲必須能帶來利益。有些佛教徒把中道誤解為不應過度努力修行，以免自己疲累。中道並非懶惰之道。我們的無明與貪愛像極厚的強力膠一樣，怎能以輕鬆散漫的方式加以去除？在不可思議的漫長輪迴中，這些敵人一直以隨眠（anusaya）的形式潛藏在我們心中。
佛陀以前，人們有兩種學說（vāda）：一是主張現法涅槃（diṭṭhadhamma-nibbāna），認為應以一切可能的方式沉溺欲樂，從而在今生獲得最高快樂；另一種則主張折磨身體。佛陀的中道並不是坐在兩端之間的圍牆上，什麼也不做。若某種快樂有其必要，就可以享受；若有必要面對困難與艱苦，也應當承受。
有些快樂是可以享受的。較高層次的快樂能促進智慧，例如禪那之樂、禪那修行或止禪所生的快樂。若艱苦能帶來利益，我們就應迎向艱苦；若智慧必須經由艱苦才能增長，也應經歷這個過程。
這不是偏向一端的見解。佛陀說明了中道的結果：它能生眼、生智（cakkhu-karaṇī、ñāṇa-karaṇī），並導向寂靜、現證、正覺與涅槃。
佛陀接著宣說作為中道的八正道；它由八種自然之法與聖行組成。
1. 正見（sammā-diṭṭhi）：這是觀禪的修行與過程，照見身心過程的本性及其共相，而不把它們看作男人、女人、眾生等。
2. 正思惟（sammā-saṅkappa）：它支持正見。這兩項是八道支中的先導之法。兩種極端由邪見（micchā-diṭṭhi）所引領，因此行事時具備正見極為重要；沒有正見，就會犯錯並走上歧途。八道支的次序富有意義而有系統，各種自然之法共同執行自己的作用。正思惟之後是正語。
3. 正語（sammā-vācā）：正語之後是正業。
4. 正業（sammā-kammanta）：我們以思想、言語與行為從事日常工作、維持生計。
5. 正命（sammā-ājīva）：沒有戒的基礎，就無法證得智慧。如同雙腳必須立於地面，基礎必須穩固堅實。佛陀在許多經中都強調戒及其果報的重要性。正語、正業與正命屬於戒學（sīla-sikkhā）。
佛陀在一部經中，向堂弟摩訶男（Mahānāma）教導保持戒行清淨的利益。一個人憶念自己的戒：不破、不穿、不雜、不穢，能帶來解脫，為智者所讚，不受染著，導向定。聖弟子憶念戒時，心便不受貪、瞋、癡支配。
他的心趨向正直，並獲得與法相應的喜悅。心喜悅時，喜生起；有喜時，身得輕安；身輕安者感受樂（sukha）；有樂受時，心得定。具備這些戒德的人，便能努力修習止與觀。從事禪修，必須具有正精進。
6. 正精進（sammā-vāyāma）有四個方面：
．令未生的不善法不生。
．斷除已生的不善法。
．令未生的善法生起。
．使已生的善法住立、不忘失，令其增長、充實、發展而至圓滿。
這四個方面也稱為：防護、斷除、培育與維持。
有了正精進，做每件事還必須具有正念。
7. 正念（sammā-sati）：這是修行中最重要的道支。有兩部談論念住的經：《長部》DN 22〈大念住經〉與《中部》MN 10〈念住經〉。兩經看來幾乎相同，只是前者對四聖諦的解釋更詳細。
8. 正定（sammā-samādhi）：藉由正精進與正念，心變得平靜而專一，這就是第八項 —— 正定（sammā-samādhi）。
中道或八正道能生眼、生智，並導向寂靜、現證、正覺與涅槃。在這部經中，佛陀向五比丘概略教導了止與觀；在其他經中則作詳細說明。佛陀為何不向五比丘詳細解說？因為他們的修行根機已十分成熟，無須詳加解釋。
隨後，佛陀逐一宣說四聖諦。
1. 苦聖諦
苦包括痛苦、不圓滿、壓迫等意義。
生、老、病、死是苦；與所不愛者相會、與所愛者別離是苦；所求不得也是苦。佛陀從粗顯的苦說到微細的苦。簡而言之，五取蘊（身與心）就是苦。最後這一種苦唯有藉由觀智或觀禪修行才能了知；其餘諸苦透過思惟即可體會，較容易理解。
2. 集聖諦
苦的原因是貪愛（taṇhā）。貪愛導致再有，伴隨喜與貪，四處尋求歡樂。它包括欲愛（kāma-taṇhā）、有愛（bhava-taṇhā）與無有愛（vibhava-taṇhā）。這部經只提到貪愛；其他經則說明緣起的完整過程。
3. 滅聖諦
這是貪愛無餘離貪與滅盡，是放下、捨棄貪愛並從中解脫。貪愛是苦的原因；沒有貪愛，便沒有苦。五蘊是苦，所以沒有貪愛、苦與五蘊，就是涅槃。
4. 導向苦滅之道聖諦
這就是八正道。
佛陀接著說明，如何以中道，即八正道，證悟四聖諦。此處需要禪修所緣，《大念住經》便與此相關。經中說明止與觀的修行；有興趣的人應當研讀這部極為重要的經。觀禪所觀察的是五蘊：色、受、想、行、識；概括而言就是身與心。
《念住經》說明四種隨觀所緣：
1. 身隨觀。
2. 受隨觀。
3. 心隨觀。
4. 法隨觀。
我們見到並通達什麼？佛陀教導了自己對四聖諦的證悟：
1. 苦智（dukkhe-ñāṇa）：了知苦。
2. 集智（dukkha-samudaye-ñāṇa）：了知苦因。
3. 滅智（dukkha-nirodhe-ñāṇa）：了知苦的止息。
4. 道智（dukkha-nirodha-gāminī-paṭipadāya-ñāṇa）：了知導向苦滅之道。
這些全都屬於正見。第一種智，是把身心的自然過程照見為苦。「苦」的含義是："du" 表示可厭、不圓滿；"kha" 表示事物並不像人所想的那樣存在，是無用、空的。五蘊具有這種本性。
第二種智了知苦為何生起；第三種智了知苦在何處止息；第四種智了知導向苦滅的方法。這些都是極高層次的正見。
四聖諦顯示了觀禪修行的過程：運用八道支辨知五蘊之苦，結果便是捨棄苦因並證悟苦滅。道心生起時，修行者同時通達四聖諦。這可能嗎？例如點燃蠟燭時，燭光生起；同時黑暗消失，燭芯與蠟油也在燃燒。
佛陀接著談到苦。他親自通達苦，並非從別人聽聞。唯有徹底通達四聖諦的三轉與十二行相後，佛陀才宣稱自己已成為覺者。三轉是：
1. 諦智（saccañāṇa）：了知每一聖諦。例如：「此是苦聖諦。」
2. 應作智（kiccañāṇa）：了知對每一聖諦應完成的任務。例如：「苦聖諦應被遍知。」
3. 已作智（katañāṇa）：了知對每一聖諦應完成的任務已經完成。例如：「苦聖諦已被遍知。」
簡單來說，三個階段就是學習、實踐與證悟。三轉各自運用於四聖諦，便成為十二行相。佛陀以如下言語結束這部經：「我的心解脫不可動搖。這是我的最後一生，不再有後有（即不必再次投生）。」
後來的佛教徒創立了一種新觀念，認為已解脫者可以為了他人一再回來（凡夫具有非常強烈的有愛）。佛陀說法期間，五比丘中最年長的憍陳如成為預流者。
(3) The middle way – majjhimā patipadā
What is the Buddha’s middle way? If the way or path is true or right, and it is necessary to be sacrificed. It has to be beneficial. Some Buddhists misinterpret it as should not practice very hard to tire oneself. The middle way is not a lazy path. How can we get rid of our super thick glue or ignorance & craving in an easy going way?
These enemies are within us inconceivable round of existence as a latent tendency (anusaya).
__ Before the Buddha, the man had two doctrines (vada); supreme happiness in this life or direct seeing happiness (dittha dhamma-nibbāna, indulgence in sensual pleasure with all possible ways; & torturing the physical body. The Buddha’s middle way is not sitting in the middle of the fence & doing nothing. If it is necessary for happiness, it should be enjoyed. If necessary, for difficulty & hardship also has to encounter it.
There is some happiness necessary for enjoyment. This higher happiness develops knowledge, as, all the jhānic happiness or jhāna practices or samatha practice. If it is beneficial, we should go into hardship. If knowledge can be developed also has to go through it. This is not one sided-view. The Buddha gave the results of the middle way. These are; which gives rise to vision & knowledge (cakkhu karani & ñāna karani), which leads to peace, direct knowledge, enlightenment & Nibbāna.
The Buddha continued to talk about the Noble Eightfold Path, which was the middle way. These are; combined with the natural eight phenomena, & noble practice.
[1] Right view – sammā-ditthia: This is insight practice & process. Seeing the nature of the mind & body process & its universal characteristics. It is not seeing them as man, woman, living being, etc.
[2] Right intention or thought – sammā-sankappo: it supports the right view. These two factors are the leading phenomena of the eight path factors. The extreme ways are leading by wrong views (miccha-ditthi). In doing things, the views should be right is very important. Without the right view will make mistakes & go wrong. The arrangement of the eight path factors is very meaningful & systematic. The natural phenomena are doing their tasks collectively. After the right thought comes right speech.
[3] Right speech – sammā-vācā: after right speech comes right action.
[4] Right actions – sammā-kammanto: with thoughts, speech & action we do our jobs in daily life or livelihoods.
[5] Right livelihood – sammā-ājīvo: without the foundation of virtue (sīla) cannot attain knowledge. Two feet can be stood on the ground; the foundation should be stable & solid. In many discourses, the Buddha emphasized the importance of sīla & its results. Right speech, right action & right livelihood are training in virtue (sīla sikkha).
In discourse, the Buddha taught Mahānāma, his cousin, the benefits of keeping the precepts (sīla) pure. One recollects one’s virtues; untorn, unbroken, unspotted, unsplatter, liberating, praised by the wise, untarnished, conducive to concentration (samādhi). At any time when a disciple of the noble ones is recollecting virtue, his mind is not overcoming with passion, aversion & delusion.
His mind heads straight & gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous & the body grows calm. One whose body is calm & he senses pleasure (sukha). In one sensing pleasure & the mind becomes concentrated. One’s mind with these sīla qualities can endeavor on the meditation practice (both samatha & vipassanā). Doing the practice must have the right effort
[6] Right effort – sammā-vāyāmo: has four factors;
<1> For the sake of the non-arising of evil, unskillful qualities, that have not arisen….
<2> For the sake of the non-arising of evil, unskillful qualities, that have arisen….
<3> For the sake of the arising of skillful qualities, that have arisen….
<4> For the maintenance, non-confusion, increase, plenitude, development & culmination of skilful qualities that have arisen.
These four aspects of right effort are also termed
<1> guarding
<2> abandoning
<3> developing &
<4> maintaining.
With the right effort, doing everything must have right mindfulness
[7] Right mindfulness-sammā-sati: It is the most important factor in the practice. There are two mindfulness discourses; Mahāsatipatthāna Sutta in the Digha Nikāya & Satipatthāna Sutta in the Majjima Nikāya. It seems these two are nearly the same except the first one explained the 4 Noble Truths in more detailed. With the right effort & right mindfulness; the mind becomes calm & concentrated, which is,
[8] right concentration – sammā-samādhi. With the middle way or the Noble Eightfold Path, which give rise to vision, knowledge, which lead to peace, to direct knowledge, to enlightenment, to Nibbāna.
In this discourse, the Buddha taught the five monks on samatha & vipassanā in a gist. In other discourses, the Buddha taught in details. Why did the Buddha not teach the monks in details? Because they were spiritually very matured & no need for detailed explanations.
And then the Buddha continued the 4 Noble Truths one by one.
[1] This is the noble truth of dukkha: (suffering, unsatisfactoriness, stress, etc.)
Birth, aging, illness & death are dukkha. Union with what is displeasing & separation from what is pleasing are dukkha. Not to get what one wants is dukkha. The Buddha started with the coarser one to the refined ones. In brief, the five khandas (mind & body) subject to clinging are dukkha. This last dukkha can be known only with insight knowledge or practice. The other dukkha can be appreciated by contemplation & easy to understand.
[2] The noble truth of the origin of dukkha:
The cause of dukkha is craving (tanhā). It leads to renewed existence, accompanied by delight & lust, seeking delight here & there. These cravings are for sensual pleasure (kāma-tanhā), for existence (bhava-tanhā) & for extermination (vibhava-tanhā). In this sutta mentioned only tanhā. Other suttas are the whole process of Dependent Arising.
[3] The noble truth of the cessation of dukkha:
It is the remainderless fading away or cessation of craving (tanhā). The giving up & relinquishing of tanhā & freedom from tanhā. Dukkha is the cause of tanhā. Therefore, without tanhā is without dukkha. Khandhas are dukkha. So, without tanhā, dukkha & khandas are Nibbāna.
[4] The noble truth of the way leading to the cessation of dukkha:
This is the Noble Eightfold Path.
__ The Buddha continued to talk about the realization of the 4 Noble Truths with the middle way, i.e., the Noble Eightfold Path. Here we need the objects of meditation. Mahāsatipatthāna Sutta comes in here. Samathā & vipassanā practices are mentioned in there. People have interest should study this very important discourse. For vipassanā practice, the objects for contemplation are the five khandas; body, feeling, perception, mental formations & consciousness, in gist mind & body. Satipatthāna discourse mentioned four objects.
(1) Contemplation of the body
(2) Contemplation of the feeling
(3) Contemplation of the mind &
(4) Contemplation of the mind objects.
What do we see & penetrate? The Buddha taught about his realization of the 4 Noble Truths.
(1) Dukkhe ñānam – knowledge of dukkha
(2) Dukkha-samadaye-ñānam – knowledge about the cause of dukkha
(3) Dukkha-nirodhe-ñānam – knowledge of the cessation of dukkha.
(4) Dukkha-nirodhe-patipada- ñānam – knowledge to the way of cessation of dukkha.
All of these are the right views. The first knowledge is seeing the mind & body natural process as dukkha. The meaning of dukkha is; duk – disgusting, dissatisfaction; kha – nothing exists as one thinks, useless, empty.
The five khandhas have these nature. 2nd knowledge is knowing why dukkha arises? The 3rd knowledge is knowing the place of ending dukkha. The 4th knowledge is knowing the way to the ending of dukkha. These are the very high levels of right views. The 4 Noble Truths demonstrate the process of vipassanā practice. With the eight factors working with dukkha & discerning it. The result is abandoning the cause of dukkha & realizing the ending of dukkha.
With the path, consciousness arises & at the same time penetrate the 4 Noble Truths. Is it possible? For example, if we lit candle light, with the light appears & at the same time, darkness disappears, the wick & the oil also burn out. The Buddha continued to talk dukkha. He penetrated dukkha by himself, & not heard from others. The Buddha proclaimed himself as an Awakened. One only when thoroughly penetrated the 4 Noble Truths in its 3 phases & 12 aspects. The 3 phases are;
(1) the knowledge of each truth – (saccañāna). E.g., This is the noble truth of dukkha;
(2) the knowledge of the task to be accomplished with each truth – (kiccañāna). E.g., the noble truth of dukkha is to be fully understood;
(3) the knowledge of accomplishment with each truth – (katañāna). E.g., the noble truth of dukkha has been fully understood.
In simple words, the 3 phases are; study, practice & realization. Three phases apply to the four truths become 12 aspects or modes. The Buddha ended this discourse with the following words; “Unshakable is the liberation of my mind. This is my last birth.
There is no more renewed existence (i.e., has to be taken rebirth again)” Later Buddhists formulated the new idea of the liberated beings as they could come back again & again for others (Worldlings have very strong bhava-tanhā). During the discourse, among the five monks, the oldest monk Kondañña became a sotāpanna – stream-winner.
佛陀的中道是什麼？如果一條道路或途徑真實而正確，必要的犧牲就應當付出；但這種犧牲必須能帶來利益。有些佛教徒把中道誤解為不應過度努力修行，以免自己疲累。中道並非懶惰之道。我們的無明與貪愛像極厚的強力膠一樣，怎能以輕鬆散漫的方式加以去除？在不可思議的漫長輪迴中，這些敵人一直以隨眠（anusaya）的形式潛藏在我們心中。
佛陀以前，人們有兩種學說（vāda）：一是主張現法涅槃（diṭṭhadhamma-nibbāna），認為應以一切可能的方式沉溺欲樂，從而在今生獲得最高快樂；另一種則主張折磨身體。佛陀的中道並不是坐在兩端之間的圍牆上，什麼也不做。若某種快樂有其必要，就可以享受；若有必要面對困難與艱苦，也應當承受。
有些快樂是可以享受的。較高層次的快樂能促進智慧，例如禪那之樂、禪那修行或止禪所生的快樂。若艱苦能帶來利益，我們就應迎向艱苦；若智慧必須經由艱苦才能增長，也應經歷這個過程。
這不是偏向一端的見解。佛陀說明了中道的結果：它能生眼、生智（cakkhu-karaṇī、ñāṇa-karaṇī），並導向寂靜、現證、正覺與涅槃。
佛陀接著宣說作為中道的八正道；它由八種自然之法與聖行組成。
1. 正見（sammā-diṭṭhi）：這是觀禪的修行與過程，照見身心過程的本性及其共相，而不把它們看作男人、女人、眾生等。
2. 正思惟（sammā-saṅkappa）：它支持正見。這兩項是八道支中的先導之法。兩種極端由邪見（micchā-diṭṭhi）所引領，因此行事時具備正見極為重要；沒有正見，就會犯錯並走上歧途。八道支的次序富有意義而有系統，各種自然之法共同執行自己的作用。正思惟之後是正語。
3. 正語（sammā-vācā）：正語之後是正業。
4. 正業（sammā-kammanta）：我們以思想、言語與行為從事日常工作、維持生計。
5. 正命（sammā-ājīva）：沒有戒的基礎，就無法證得智慧。如同雙腳必須立於地面，基礎必須穩固堅實。佛陀在許多經中都強調戒及其果報的重要性。正語、正業與正命屬於戒學（sīla-sikkhā）。
佛陀在一部經中，向堂弟摩訶男（Mahānāma）教導保持戒行清淨的利益。一個人憶念自己的戒：不破、不穿、不雜、不穢，能帶來解脫，為智者所讚，不受染著，導向定。聖弟子憶念戒時，心便不受貪、瞋、癡支配。
他的心趨向正直，並獲得與法相應的喜悅。心喜悅時，喜生起；有喜時，身得輕安；身輕安者感受樂（sukha）；有樂受時，心得定。具備這些戒德的人，便能努力修習止與觀。從事禪修，必須具有正精進。
6. 正精進（sammā-vāyāma）有四個方面：
．令未生的不善法不生。
．斷除已生的不善法。
．令未生的善法生起。
．使已生的善法住立、不忘失，令其增長、充實、發展而至圓滿。
這四個方面也稱為：防護、斷除、培育與維持。
有了正精進，做每件事還必須具有正念。
7. 正念（sammā-sati）：這是修行中最重要的道支。有兩部談論念住的經：《長部》DN 22〈大念住經〉與《中部》MN 10〈念住經〉。兩經看來幾乎相同，只是前者對四聖諦的解釋更詳細。
8. 正定（sammā-samādhi）：藉由正精進與正念，心變得平靜而專一，這就是第八項 —— 正定（sammā-samādhi）。
中道或八正道能生眼、生智，並導向寂靜、現證、正覺與涅槃。在這部經中，佛陀向五比丘概略教導了止與觀；在其他經中則作詳細說明。佛陀為何不向五比丘詳細解說？因為他們的修行根機已十分成熟，無須詳加解釋。
隨後，佛陀逐一宣說四聖諦。
1. 苦聖諦
苦包括痛苦、不圓滿、壓迫等意義。
生、老、病、死是苦；與所不愛者相會、與所愛者別離是苦；所求不得也是苦。佛陀從粗顯的苦說到微細的苦。簡而言之，五取蘊（身與心）就是苦。最後這一種苦唯有藉由觀智或觀禪修行才能了知；其餘諸苦透過思惟即可體會，較容易理解。
2. 集聖諦
苦的原因是貪愛（taṇhā）。貪愛導致再有，伴隨喜與貪，四處尋求歡樂。它包括欲愛（kāma-taṇhā）、有愛（bhava-taṇhā）與無有愛（vibhava-taṇhā）。這部經只提到貪愛；其他經則說明緣起的完整過程。
3. 滅聖諦
這是貪愛無餘離貪與滅盡，是放下、捨棄貪愛並從中解脫。貪愛是苦的原因；沒有貪愛，便沒有苦。五蘊是苦，所以沒有貪愛、苦與五蘊，就是涅槃。
4. 導向苦滅之道聖諦
這就是八正道。
佛陀接著說明，如何以中道，即八正道，證悟四聖諦。此處需要禪修所緣，《大念住經》便與此相關。經中說明止與觀的修行；有興趣的人應當研讀這部極為重要的經。觀禪所觀察的是五蘊：色、受、想、行、識；概括而言就是身與心。
《念住經》說明四種隨觀所緣：
1. 身隨觀。
2. 受隨觀。
3. 心隨觀。
4. 法隨觀。
我們見到並通達什麼？佛陀教導了自己對四聖諦的證悟：
1. 苦智（dukkhe-ñāṇa）：了知苦。
2. 集智（dukkha-samudaye-ñāṇa）：了知苦因。
3. 滅智（dukkha-nirodhe-ñāṇa）：了知苦的止息。
4. 道智（dukkha-nirodha-gāminī-paṭipadāya-ñāṇa）：了知導向苦滅之道。
這些全都屬於正見。第一種智，是把身心的自然過程照見為苦。「苦」的含義是："du" 表示可厭、不圓滿；"kha" 表示事物並不像人所想的那樣存在，是無用、空的。五蘊具有這種本性。
第二種智了知苦為何生起；第三種智了知苦在何處止息；第四種智了知導向苦滅的方法。這些都是極高層次的正見。
四聖諦顯示了觀禪修行的過程：運用八道支辨知五蘊之苦，結果便是捨棄苦因並證悟苦滅。道心生起時，修行者同時通達四聖諦。這可能嗎？例如點燃蠟燭時，燭光生起；同時黑暗消失，燭芯與蠟油也在燃燒。
佛陀接著談到苦。他親自通達苦，並非從別人聽聞。唯有徹底通達四聖諦的三轉與十二行相後，佛陀才宣稱自己已成為覺者。三轉是：
1. 諦智（saccañāṇa）：了知每一聖諦。例如：「此是苦聖諦。」
2. 應作智（kiccañāṇa）：了知對每一聖諦應完成的任務。例如：「苦聖諦應被遍知。」
3. 已作智（katañāṇa）：了知對每一聖諦應完成的任務已經完成。例如：「苦聖諦已被遍知。」
簡單來說，三個階段就是學習、實踐與證悟。三轉各自運用於四聖諦，便成為十二行相。佛陀以如下言語結束這部經：「我的心解脫不可動搖。這是我的最後一生，不再有後有（即不必再次投生）。」
後來的佛教徒創立了一種新觀念，認為已解脫者可以為了他人一再回來（凡夫具有非常強烈的有愛）。佛陀說法期間，五比丘中最年長的憍陳如成為預流者。
(3) The middle way – majjhimā patipadā
What is the Buddha’s middle way? If the way or path is true or right, and it is necessary to be sacrificed. It has to be beneficial. Some Buddhists misinterpret it as should not practice very hard to tire oneself. The middle way is not a lazy path. How can we get rid of our super thick glue or ignorance & craving in an easy going way?
These enemies are within us inconceivable round of existence as a latent tendency (anusaya).
__ Before the Buddha, the man had two doctrines (vada); supreme happiness in this life or direct seeing happiness (dittha dhamma-nibbāna, indulgence in sensual pleasure with all possible ways; & torturing the physical body. The Buddha’s middle way is not sitting in the middle of the fence & doing nothing. If it is necessary for happiness, it should be enjoyed. If necessary, for difficulty & hardship also has to encounter it.
There is some happiness necessary for enjoyment. This higher happiness develops knowledge, as, all the jhānic happiness or jhāna practices or samatha practice. If it is beneficial, we should go into hardship. If knowledge can be developed also has to go through it. This is not one sided-view. The Buddha gave the results of the middle way. These are; which gives rise to vision & knowledge (cakkhu karani & ñāna karani), which leads to peace, direct knowledge, enlightenment & Nibbāna.
The Buddha continued to talk about the Noble Eightfold Path, which was the middle way. These are; combined with the natural eight phenomena, & noble practice.
[1] Right view – sammā-ditthia: This is insight practice & process. Seeing the nature of the mind & body process & its universal characteristics. It is not seeing them as man, woman, living being, etc.
[2] Right intention or thought – sammā-sankappo: it supports the right view. These two factors are the leading phenomena of the eight path factors. The extreme ways are leading by wrong views (miccha-ditthi). In doing things, the views should be right is very important. Without the right view will make mistakes & go wrong. The arrangement of the eight path factors is very meaningful & systematic. The natural phenomena are doing their tasks collectively. After the right thought comes right speech.
[3] Right speech – sammā-vācā: after right speech comes right action.
[4] Right actions – sammā-kammanto: with thoughts, speech & action we do our jobs in daily life or livelihoods.
[5] Right livelihood – sammā-ājīvo: without the foundation of virtue (sīla) cannot attain knowledge. Two feet can be stood on the ground; the foundation should be stable & solid. In many discourses, the Buddha emphasized the importance of sīla & its results. Right speech, right action & right livelihood are training in virtue (sīla sikkha).
In discourse, the Buddha taught Mahānāma, his cousin, the benefits of keeping the precepts (sīla) pure. One recollects one’s virtues; untorn, unbroken, unspotted, unsplatter, liberating, praised by the wise, untarnished, conducive to concentration (samādhi). At any time when a disciple of the noble ones is recollecting virtue, his mind is not overcoming with passion, aversion & delusion.
His mind heads straight & gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous & the body grows calm. One whose body is calm & he senses pleasure (sukha). In one sensing pleasure & the mind becomes concentrated. One’s mind with these sīla qualities can endeavor on the meditation practice (both samatha & vipassanā). Doing the practice must have the right effort
[6] Right effort – sammā-vāyāmo: has four factors;
<1> For the sake of the non-arising of evil, unskillful qualities, that have not arisen….
<2> For the sake of the non-arising of evil, unskillful qualities, that have arisen….
<3> For the sake of the arising of skillful qualities, that have arisen….
<4> For the maintenance, non-confusion, increase, plenitude, development & culmination of skilful qualities that have arisen.
These four aspects of right effort are also termed
<1> guarding
<2> abandoning
<3> developing &
<4> maintaining.
With the right effort, doing everything must have right mindfulness
[7] Right mindfulness-sammā-sati: It is the most important factor in the practice. There are two mindfulness discourses; Mahāsatipatthāna Sutta in the Digha Nikāya & Satipatthāna Sutta in the Majjima Nikāya. It seems these two are nearly the same except the first one explained the 4 Noble Truths in more detailed. With the right effort & right mindfulness; the mind becomes calm & concentrated, which is,
[8] right concentration – sammā-samādhi. With the middle way or the Noble Eightfold Path, which give rise to vision, knowledge, which lead to peace, to direct knowledge, to enlightenment, to Nibbāna.
In this discourse, the Buddha taught the five monks on samatha & vipassanā in a gist. In other discourses, the Buddha taught in details. Why did the Buddha not teach the monks in details? Because they were spiritually very matured & no need for detailed explanations.
And then the Buddha continued the 4 Noble Truths one by one.
[1] This is the noble truth of dukkha: (suffering, unsatisfactoriness, stress, etc.)
Birth, aging, illness & death are dukkha. Union with what is displeasing & separation from what is pleasing are dukkha. Not to get what one wants is dukkha. The Buddha started with the coarser one to the refined ones. In brief, the five khandas (mind & body) subject to clinging are dukkha. This last dukkha can be known only with insight knowledge or practice. The other dukkha can be appreciated by contemplation & easy to understand.
[2] The noble truth of the origin of dukkha:
The cause of dukkha is craving (tanhā). It leads to renewed existence, accompanied by delight & lust, seeking delight here & there. These cravings are for sensual pleasure (kāma-tanhā), for existence (bhava-tanhā) & for extermination (vibhava-tanhā). In this sutta mentioned only tanhā. Other suttas are the whole process of Dependent Arising.
[3] The noble truth of the cessation of dukkha:
It is the remainderless fading away or cessation of craving (tanhā). The giving up & relinquishing of tanhā & freedom from tanhā. Dukkha is the cause of tanhā. Therefore, without tanhā is without dukkha. Khandhas are dukkha. So, without tanhā, dukkha & khandas are Nibbāna.
[4] The noble truth of the way leading to the cessation of dukkha:
This is the Noble Eightfold Path.
__ The Buddha continued to talk about the realization of the 4 Noble Truths with the middle way, i.e., the Noble Eightfold Path. Here we need the objects of meditation. Mahāsatipatthāna Sutta comes in here. Samathā & vipassanā practices are mentioned in there. People have interest should study this very important discourse. For vipassanā practice, the objects for contemplation are the five khandas; body, feeling, perception, mental formations & consciousness, in gist mind & body. Satipatthāna discourse mentioned four objects.
(1) Contemplation of the body
(2) Contemplation of the feeling
(3) Contemplation of the mind &
(4) Contemplation of the mind objects.
What do we see & penetrate? The Buddha taught about his realization of the 4 Noble Truths.
(1) Dukkhe ñānam – knowledge of dukkha
(2) Dukkha-samadaye-ñānam – knowledge about the cause of dukkha
(3) Dukkha-nirodhe-ñānam – knowledge of the cessation of dukkha.
(4) Dukkha-nirodhe-patipada- ñānam – knowledge to the way of cessation of dukkha.
All of these are the right views. The first knowledge is seeing the mind & body natural process as dukkha. The meaning of dukkha is; duk – disgusting, dissatisfaction; kha – nothing exists as one thinks, useless, empty.
The five khandhas have these nature. 2nd knowledge is knowing why dukkha arises? The 3rd knowledge is knowing the place of ending dukkha. The 4th knowledge is knowing the way to the ending of dukkha. These are the very high levels of right views. The 4 Noble Truths demonstrate the process of vipassanā practice. With the eight factors working with dukkha & discerning it. The result is abandoning the cause of dukkha & realizing the ending of dukkha.
With the path, consciousness arises & at the same time penetrate the 4 Noble Truths. Is it possible? For example, if we lit candle light, with the light appears & at the same time, darkness disappears, the wick & the oil also burn out. The Buddha continued to talk dukkha. He penetrated dukkha by himself, & not heard from others. The Buddha proclaimed himself as an Awakened. One only when thoroughly penetrated the 4 Noble Truths in its 3 phases & 12 aspects. The 3 phases are;
(1) the knowledge of each truth – (saccañāna). E.g., This is the noble truth of dukkha;
(2) the knowledge of the task to be accomplished with each truth – (kiccañāna). E.g., the noble truth of dukkha is to be fully understood;
(3) the knowledge of accomplishment with each truth – (katañāna). E.g., the noble truth of dukkha has been fully understood.
In simple words, the 3 phases are; study, practice & realization. Three phases apply to the four truths become 12 aspects or modes. The Buddha ended this discourse with the following words; “Unshakable is the liberation of my mind. This is my last birth.
There is no more renewed existence (i.e., has to be taken rebirth again)” Later Buddhists formulated the new idea of the liberated beings as they could come back again & again for others (Worldlings have very strong bhava-tanhā). During the discourse, among the five monks, the oldest monk Kondañña became a sotāpanna – stream-winner.
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
32.2 建立正念：四念住 ｜ Establishing of Mindfulness: Satipatthāna
《念住經》是通往證悟四聖諦的直接道路。因此，佛教徒應了解這部對修行極為重要的經。若想更深入了解，可以閱讀無著比丘的《念住：通往證悟的直接道路》（Satipaṭṭhāna—The Direct Path to Realization）；這是一本解說本經的優秀著作。以下是我根據難陀摩羅毘旺薩禪師的佛法開示所作的概述。
導言
什麼是 "satipaṭṭhāna"？了解這個詞的確切含義很有價值。把它拆開，可成為 "sati + paṭṭhāna"，或 "sati + upaṭṭhāna"。義註採用 "sati-paṭṭhāna"，經中則使用 "sati-upaṭṭhāna"。"Sati-upaṭṭhāna" 是正念安住於所緣，或正念現前；"satipaṭṭhāna" 則是必須安住於四類所緣的正念。
禪師把 "satipaṭṭhāna" 譯為「建立正念」。"Sati" 有念住所緣或記憶的意思，所以包含兩義：正念安住於所緣，以及記憶。前者與當下有關。經中把正念界定為善法，不把這個詞用於不善之事。
那麼，邪念（micchā-sati）又是什麼？它是對不善之事的記憶。佛陀特別強調正念在任何時候都不可缺少；它不同於其餘四根，也就是信、精進、定與慧，因為這四根必須彼此平衡。
一開始，佛陀便說明建立正念或修習四念住的結果。這一點很重要：人們知道一件事能帶來成果與利益，才會有興趣實踐；未經思考便盲目行事，也可能帶來危險與不利。四念住有七項結果：
1. 使眾生清淨：這項修行能清淨內心的雜染，也就是煩惱，因而導向快樂與寂靜。各層次的道智會相應地永斷不同的煩惱；例如，初道智能斷除對五蘊的身見，不還道則能斷除瞋、怒、惡意等。
2. 超越愁與悲（soka、parideva）："Soka" 是失去某物後產生的憂愁；"parideva" 是因憂愁而哭泣、悲歎。修習四念住能超越這些負面的心理狀態。此處包含兩項結果。
3. 滅除苦與憂（dukkha、domanassa）：此處的 "dukkha" 指身苦，"domanassa" 指心苦，兩者即身心之苦。"Soka" 與 "domanassa" 有何差別？兩者意義相近，但面向不同。"Domanassa" 是心中發生而成為不悅的感受；兩者都屬於瞋的性質。身苦生起後，憂也可能隨之生起。此處也包含兩項結果。
4. 證得正理：修習四念住，便能到達通往涅槃的正道。真正踏上證悟的正道並不容易，其中有許多原因；只有佛教徒知道箇中緣由。
5. 證悟涅槃：以上結果是佛陀所作的保證。
接著，佛陀總說四念住。
應於身隨觀身，不作其他方式的觀察。這是在辨別所緣；正念必須如實照見事物：是身，就只觀為身。"Anupassati" 意為隨觀，其中包含定與慧。隨觀所具的要素是："ātāpī"，精勤、堅毅而用功；"sampajañña"，具正知，清楚知道心的情況；"satimā"，具念。
各種自然之法共同運作，隨觀時必須具備上述三項要素。另有五個執行作用的道支（kāraka-maggaṅga）：正見、正思惟、正精進、正念與正定；它們共同運作。它們排除或克服的是什麼？就是五蓋（nīvaraṇa）。五蓋染污心，阻礙智慧生起，所以善心法不能生起。
此處佛陀只提出兩種障礙：貪欲（abhijjhā）與憂（domanassa）。此處的 "abhijjhā" 是以貪（lobha）思念所緣；它不是十不善業中作為意業的貪欲（同一個詞在此具有不同意義），而是指思念可欲、可愛的所緣。
面對不可欲、不可愛的所緣時，憂便會生起。以精勤、正知與正念隨觀，這些障礙便不能生起，喜歡或厭惡也不會生起。對受、心、法的隨觀也是如此。佛陀在《念住經》的導言中給出了這項總綱。
設立四種念住所緣，是為了捨斷十二種顛倒（vipallāsa）：藉由身隨觀，照見身的本性為不淨、不美、不可愛（asubha）；照見受是苦；照見心是無常；照見法是無我。
如此，顛倒之知便不會生起。佛教禪修有兩條通往涅槃的途徑：先修止再轉修觀，以及直接修觀，即止行者（samatha-yānika）與觀行者（vipassanā-yānika）兩種。禪修者有慧、貪愛與見三種性格差別，各又可分為弱與強。
對止行者而言：慧弱者修身隨觀，慧強者修受隨觀。
對觀行者而言：慧弱者修心隨觀，慧強者修法隨觀。
貪愛（taṇhā）較弱的禪修者修身隨觀；貪愛較強者修受隨觀。見（diṭṭhi）較弱者修心隨觀；見較強者修法隨觀。《增支部》的一部經提到修行上的重要要點：
先捨棄五蓋，修習四念住之一並培育覺支，便能證悟涅槃。捨棄五蓋有兩種方式：以止禪捨棄，或直接以四念住修行捨棄。禪修者的證悟只有快慢之別。禪師在此談到義註；他說，義註的闡釋出自有實修體驗的老師，並非只是純粹的學術著作。
Establishing of Mindfulness: Satipatthāna
__ Satipatthāna Sutta is the direct path to the realization of the 4 Noble Truths. Therefore Buddhists should know this important sutta for the practice. Want to know more detailed on this sutta can read & study the book by Ven. Anālayo, Satipatthāna – The Direct Path to Realization, an excellent book on this sutta. Here I present a general outline from the Dhamma talks by Sayadaw Dr. Nandamalarbhivamsa.
Introduction:
__ What is satipatthāna? To know the exact meaning of this word is valuable. By separating it and becomes two words; sati + patthāna or sati + upatthāna. Satipatthāna was used by the commentary & satiupatthāna was in the suttas. Satiupatthāna is mindfulness staying with the object or presence of mindfulness. Satipatthāna is mindfulness has to stay with the four objects.
Sayadaw translated satipatthāna as establishing of mindfulness. Sati has the meaning of mindful of the object or remembering. So it has two meanings; sati stays with the object & memory. The first one concerns with the present. In the suttas, sati was defined as the wholesome quality, & not used in unwholesome matters.
Then, what about wrong mindfulness-miccha-sati? This is remembering of unwholesome matter. The Buddha emphasized strongly that sati was always needed. It did not like the other four faculties (indriya – spiritual faculty), i.e., conviction, persistence, concentration & discernment. These four need to be balanced.
In the beginning, the Buddha talked about the results of establishing of sati – satipatthāna. This point is very important. Only with results & benefits, people have the interest to do it. There are also dangers & disadvantages by doing things blindly before consideration. There are seven results;
(1) For the purification of beings – the practice purifies the mental impurities, i.e., defilements. So it leads to happiness & peace. Different path knowledge purifies forever of different impurities accordingly, e.g. the first path knowledge (maggañāna) purifies the identity view of the five khandhas, non-returner for hatred, anger, ill-will, etc.
(2) For the surmounting of sorrow & lamentation – soka & parideva:
Soka means lost something & become sorrow & parideva means crying with sorrow. With the practice, surmount these negative mental states. (Here are two results)
(3) For the disappearance of dukkha & discontent (dukkha & domanassa). Here dukkha means bodily dukkha & domanassa means mental dukkha, both mean bodily & mental sufferings. What are the differences between soka & domanassa? They are nearly the same meaning, but differences in aspects. Domanassa is something happening in mind & become discontent. Both of them are feelings of dosa nature. If dukkha arises & follows with domanassa. (Here are two results)
(4) For acquiring the true method:
With the practice arrives on the main road to Nibbāna. It is not easy to arrive on the main road for realization. There are many reasons for it & only the Buddhists know why?
(5) For the realization of Nibbāna:
These results were the guarantee gave by the Buddha.
__ And then the Buddha continued the four satipatthāna in general.
Contemplate the body as the body & not other ways. This is differentiating the object. Sati needs to see a thing as it is. If it is the body, then it is the body. The meaning of pass is contemplating. Samādhi and paññā are including in the contemplating. The factors include are; ātāpī – practicing very hard or perseverance or diligent; sampajãna –knowing, knows knowing the situation of the mind & satima – must have sati.
Natural phenomena are working together. In the contemplation must has these three factors. There are five functional factors – karaka maggaṅga; right view, right thought, right effort, right mindfulness & right concentration. They are working together. What are they pushing away? Or are they overcoming? The hindrances – nivaranas are overcome. They defiled the mind & blockage the knowledge to arise. Therefore wholesome mental states cannot arise.
Here the Buddha was only sorting out two hindrances; desires (abhijjhā) & discontent (domanassa). Abhijjhā here is thinking on objects with greed (lobha). This is not the mental action of covetousness (abhijjhā) which mentioned in the ten unwholesome kammas. The same word but have different meanings. Here is thinking about desirable & pleasant objects.
With the undesirable & unpleasant objects discontent arises. Contemplating with ātāpī, sampajãna & sati, and these hindrances cannot arise, or like or dislike cannot arise. Contemplating feelings, minds & dhammas are also in the same way. In the introduction of the satipatthāna sutta, the Buddha gave the general outline.
__ The reason behind the four objects of satipatthāna is relating to the abandoning of 12 inversions or distortions (vipallāsa) with the body contemplation to see the body nature of without beauty or unattractiveness (asubha). To see the feelings as dukkha. To see the mind as inconstant (anicca). And to see the dhammas as not-self (anatta). And then, distorted knowledge will not arise.
In Buddhist meditation, there are two ways to Nibbāna; start from samatha practice to insight & start with insight (samatha yanika & vispassanā yanika). Among yogis, there are three characters; wisdom, craving & view. These can be divided into weak & strong characters.
For samatha yanika:
Weak in wisdom – Contemplation on the body.
Strong in wisdom – Contemplation on the feeling.
For vipassanā yanika:
Weak in wisdom – Contemplation on the mind.
Strong in wisdom – Contemplation on the dhammas.
Yogis with weak craving (tanhā) contemplate the body.
Yogis with strong craving (tanhā) contemplate the feelings.
Yogis with a weak view (ditthi) contemplate the mind.
Yogis with a strong view (ditthi) contemplate the dhammas.
In one of the suttas in Aṅguttara Nikāya, mentioned the important points in the practice. First abandoning the hindrances, with one of the satipatthāna practice & develop the enlightenment factors, will realize Nibbāna. There are two ways of abandoning the hindrances; with samatha practice & direct satipatthāna practice. The realizations of the yogis are only slow & quick results.
Here Sayadaw remarked the commentaries. He said that the commentarial expositions were the works of teachers who had experienced. And not just only purely scholarly works.
導言
什麼是 "satipaṭṭhāna"？了解這個詞的確切含義很有價值。把它拆開，可成為 "sati + paṭṭhāna"，或 "sati + upaṭṭhāna"。義註採用 "sati-paṭṭhāna"，經中則使用 "sati-upaṭṭhāna"。"Sati-upaṭṭhāna" 是正念安住於所緣，或正念現前；"satipaṭṭhāna" 則是必須安住於四類所緣的正念。
禪師把 "satipaṭṭhāna" 譯為「建立正念」。"Sati" 有念住所緣或記憶的意思，所以包含兩義：正念安住於所緣，以及記憶。前者與當下有關。經中把正念界定為善法，不把這個詞用於不善之事。
那麼，邪念（micchā-sati）又是什麼？它是對不善之事的記憶。佛陀特別強調正念在任何時候都不可缺少；它不同於其餘四根，也就是信、精進、定與慧，因為這四根必須彼此平衡。
一開始，佛陀便說明建立正念或修習四念住的結果。這一點很重要：人們知道一件事能帶來成果與利益，才會有興趣實踐；未經思考便盲目行事，也可能帶來危險與不利。四念住有七項結果：
1. 使眾生清淨：這項修行能清淨內心的雜染，也就是煩惱，因而導向快樂與寂靜。各層次的道智會相應地永斷不同的煩惱；例如，初道智能斷除對五蘊的身見，不還道則能斷除瞋、怒、惡意等。
2. 超越愁與悲（soka、parideva）："Soka" 是失去某物後產生的憂愁；"parideva" 是因憂愁而哭泣、悲歎。修習四念住能超越這些負面的心理狀態。此處包含兩項結果。
3. 滅除苦與憂（dukkha、domanassa）：此處的 "dukkha" 指身苦，"domanassa" 指心苦，兩者即身心之苦。"Soka" 與 "domanassa" 有何差別？兩者意義相近，但面向不同。"Domanassa" 是心中發生而成為不悅的感受；兩者都屬於瞋的性質。身苦生起後，憂也可能隨之生起。此處也包含兩項結果。
4. 證得正理：修習四念住，便能到達通往涅槃的正道。真正踏上證悟的正道並不容易，其中有許多原因；只有佛教徒知道箇中緣由。
5. 證悟涅槃：以上結果是佛陀所作的保證。
接著，佛陀總說四念住。
應於身隨觀身，不作其他方式的觀察。這是在辨別所緣；正念必須如實照見事物：是身，就只觀為身。"Anupassati" 意為隨觀，其中包含定與慧。隨觀所具的要素是："ātāpī"，精勤、堅毅而用功；"sampajañña"，具正知，清楚知道心的情況；"satimā"，具念。
各種自然之法共同運作，隨觀時必須具備上述三項要素。另有五個執行作用的道支（kāraka-maggaṅga）：正見、正思惟、正精進、正念與正定；它們共同運作。它們排除或克服的是什麼？就是五蓋（nīvaraṇa）。五蓋染污心，阻礙智慧生起，所以善心法不能生起。
此處佛陀只提出兩種障礙：貪欲（abhijjhā）與憂（domanassa）。此處的 "abhijjhā" 是以貪（lobha）思念所緣；它不是十不善業中作為意業的貪欲（同一個詞在此具有不同意義），而是指思念可欲、可愛的所緣。
面對不可欲、不可愛的所緣時，憂便會生起。以精勤、正知與正念隨觀，這些障礙便不能生起，喜歡或厭惡也不會生起。對受、心、法的隨觀也是如此。佛陀在《念住經》的導言中給出了這項總綱。
設立四種念住所緣，是為了捨斷十二種顛倒（vipallāsa）：藉由身隨觀，照見身的本性為不淨、不美、不可愛（asubha）；照見受是苦；照見心是無常；照見法是無我。
如此，顛倒之知便不會生起。佛教禪修有兩條通往涅槃的途徑：先修止再轉修觀，以及直接修觀，即止行者（samatha-yānika）與觀行者（vipassanā-yānika）兩種。禪修者有慧、貪愛與見三種性格差別，各又可分為弱與強。
對止行者而言：慧弱者修身隨觀，慧強者修受隨觀。
對觀行者而言：慧弱者修心隨觀，慧強者修法隨觀。
貪愛（taṇhā）較弱的禪修者修身隨觀；貪愛較強者修受隨觀。見（diṭṭhi）較弱者修心隨觀；見較強者修法隨觀。《增支部》的一部經提到修行上的重要要點：
先捨棄五蓋，修習四念住之一並培育覺支，便能證悟涅槃。捨棄五蓋有兩種方式：以止禪捨棄，或直接以四念住修行捨棄。禪修者的證悟只有快慢之別。禪師在此談到義註；他說，義註的闡釋出自有實修體驗的老師，並非只是純粹的學術著作。
Establishing of Mindfulness: Satipatthāna
__ Satipatthāna Sutta is the direct path to the realization of the 4 Noble Truths. Therefore Buddhists should know this important sutta for the practice. Want to know more detailed on this sutta can read & study the book by Ven. Anālayo, Satipatthāna – The Direct Path to Realization, an excellent book on this sutta. Here I present a general outline from the Dhamma talks by Sayadaw Dr. Nandamalarbhivamsa.
Introduction:
__ What is satipatthāna? To know the exact meaning of this word is valuable. By separating it and becomes two words; sati + patthāna or sati + upatthāna. Satipatthāna was used by the commentary & satiupatthāna was in the suttas. Satiupatthāna is mindfulness staying with the object or presence of mindfulness. Satipatthāna is mindfulness has to stay with the four objects.
Sayadaw translated satipatthāna as establishing of mindfulness. Sati has the meaning of mindful of the object or remembering. So it has two meanings; sati stays with the object & memory. The first one concerns with the present. In the suttas, sati was defined as the wholesome quality, & not used in unwholesome matters.
Then, what about wrong mindfulness-miccha-sati? This is remembering of unwholesome matter. The Buddha emphasized strongly that sati was always needed. It did not like the other four faculties (indriya – spiritual faculty), i.e., conviction, persistence, concentration & discernment. These four need to be balanced.
In the beginning, the Buddha talked about the results of establishing of sati – satipatthāna. This point is very important. Only with results & benefits, people have the interest to do it. There are also dangers & disadvantages by doing things blindly before consideration. There are seven results;
(1) For the purification of beings – the practice purifies the mental impurities, i.e., defilements. So it leads to happiness & peace. Different path knowledge purifies forever of different impurities accordingly, e.g. the first path knowledge (maggañāna) purifies the identity view of the five khandhas, non-returner for hatred, anger, ill-will, etc.
(2) For the surmounting of sorrow & lamentation – soka & parideva:
Soka means lost something & become sorrow & parideva means crying with sorrow. With the practice, surmount these negative mental states. (Here are two results)
(3) For the disappearance of dukkha & discontent (dukkha & domanassa). Here dukkha means bodily dukkha & domanassa means mental dukkha, both mean bodily & mental sufferings. What are the differences between soka & domanassa? They are nearly the same meaning, but differences in aspects. Domanassa is something happening in mind & become discontent. Both of them are feelings of dosa nature. If dukkha arises & follows with domanassa. (Here are two results)
(4) For acquiring the true method:
With the practice arrives on the main road to Nibbāna. It is not easy to arrive on the main road for realization. There are many reasons for it & only the Buddhists know why?
(5) For the realization of Nibbāna:
These results were the guarantee gave by the Buddha.
__ And then the Buddha continued the four satipatthāna in general.
Contemplate the body as the body & not other ways. This is differentiating the object. Sati needs to see a thing as it is. If it is the body, then it is the body. The meaning of pass is contemplating. Samādhi and paññā are including in the contemplating. The factors include are; ātāpī – practicing very hard or perseverance or diligent; sampajãna –knowing, knows knowing the situation of the mind & satima – must have sati.
Natural phenomena are working together. In the contemplation must has these three factors. There are five functional factors – karaka maggaṅga; right view, right thought, right effort, right mindfulness & right concentration. They are working together. What are they pushing away? Or are they overcoming? The hindrances – nivaranas are overcome. They defiled the mind & blockage the knowledge to arise. Therefore wholesome mental states cannot arise.
Here the Buddha was only sorting out two hindrances; desires (abhijjhā) & discontent (domanassa). Abhijjhā here is thinking on objects with greed (lobha). This is not the mental action of covetousness (abhijjhā) which mentioned in the ten unwholesome kammas. The same word but have different meanings. Here is thinking about desirable & pleasant objects.
With the undesirable & unpleasant objects discontent arises. Contemplating with ātāpī, sampajãna & sati, and these hindrances cannot arise, or like or dislike cannot arise. Contemplating feelings, minds & dhammas are also in the same way. In the introduction of the satipatthāna sutta, the Buddha gave the general outline.
__ The reason behind the four objects of satipatthāna is relating to the abandoning of 12 inversions or distortions (vipallāsa) with the body contemplation to see the body nature of without beauty or unattractiveness (asubha). To see the feelings as dukkha. To see the mind as inconstant (anicca). And to see the dhammas as not-self (anatta). And then, distorted knowledge will not arise.
In Buddhist meditation, there are two ways to Nibbāna; start from samatha practice to insight & start with insight (samatha yanika & vispassanā yanika). Among yogis, there are three characters; wisdom, craving & view. These can be divided into weak & strong characters.
For samatha yanika:
Weak in wisdom – Contemplation on the body.
Strong in wisdom – Contemplation on the feeling.
For vipassanā yanika:
Weak in wisdom – Contemplation on the mind.
Strong in wisdom – Contemplation on the dhammas.
Yogis with weak craving (tanhā) contemplate the body.
Yogis with strong craving (tanhā) contemplate the feelings.
Yogis with a weak view (ditthi) contemplate the mind.
Yogis with a strong view (ditthi) contemplate the dhammas.
In one of the suttas in Aṅguttara Nikāya, mentioned the important points in the practice. First abandoning the hindrances, with one of the satipatthāna practice & develop the enlightenment factors, will realize Nibbāna. There are two ways of abandoning the hindrances; with samatha practice & direct satipatthāna practice. The realizations of the yogis are only slow & quick results.
Here Sayadaw remarked the commentaries. He said that the commentarial expositions were the works of teachers who had experienced. And not just only purely scholarly works.
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
32.3 身隨觀 ｜ Contemplation of the body: Kāyānupassanā
—— 身隨觀
"Anupassanā" 意指反覆隨觀，直到通達法。在身隨觀中，以十四類所緣修習，可分為六個部分：
1. 入出息念。
2. 威儀與行住動作（兩個部分）。
3. 身體各部分與四界（兩個部分）。
4. 九種屍體腐壞隨觀。
隨觀或禪修，是以禪修所緣鍛鍊心，使正念安住於所緣。佛陀首先教導入出息念，以入息與出息為所緣。正念只取所緣，智（ñāṇa）則了知所緣；兩者共同運作。下一項身隨觀是行、住、坐、臥四威儀。
身體若不改變姿勢便無法維持；藉由變換姿勢，身體才能維持得更久。然而，多數人因缺少正念或覺知，沒有察覺這些改變，只依習慣行事，心卻飄到別處。以上是較大的姿勢與動作。
另有各種細微活動。這些練習屬於正念與正知（sati-sampajañña）。正知的修習包括：前進與返回；向前看與轉頭看；屈伸肢體；穿衣與攜物；吃、喝、嚼、嚐；大小便；行走、站立、坐下、入睡、醒來、說話與保持沉默。
接下來兩項練習是身體各部分與四界。觀察身體的解剖構造時，把正念導向對身體各部分的分析；經中列舉了不同的身體部位、器官與體液。由足底向上、由頭頂向下，觀察這具皮膚包裹的身體，充滿種種不淨物。
其中包括：頭髮、身毛、指甲、牙齒、皮膚、肉、筋、骨、骨髓、腎、心、肝、肋膜、脾、肺、腸、腸間膜、胃中物、糞便、膽汁、痰、膿、血、汗、脂肪、淚、油膏、唾液、鼻涕、關節滑液與尿（也可包括腦）。
《經集》中有一部〈勝利經〉（"Vijaya Sutta"，意為「戰勝迷惑」），對身體作了透徹考察，從外部各部分一直觀察到內部器官與體液。這項隨觀的目的，是減少對身體的執著。
經文本身就是對這個主題很好的觀察材料。隨著醫學進步，現今很容易看見外部與內部器官；有些人也為此捐贈遺體。另有一種把身體部位塑化以供研究的方法。
下一項練習是「界」，即把身體分析為四種基本性質。其修習指示是：無論這具身體如何安置、如何存在，皆觀察它只是由諸界構成。
身體中有地界、水界、火界與風界。四界隨觀能引導禪修者深入體證身體或色法並無實體、沒有自我。
—— 九種屍體腐壞隨觀
這是隨觀屍體變化或腐壞的九個階段，所以涉及一定程度的觀想與省察。禪修者必須把自己的身體與棄屍場中所見相比，彷彿親眼看見一具棄置於棄屍場的屍體：
1. 死後一、二或三日，腫脹、青瘀、流出膿液。
2. 被烏鴉、鷹、禿鷹、狗、豺與各種蟲啃食。
3. 尚有血肉、筋腱相連的骨架。
4. 已無肉、沾有血、筋腱相連的骨架。
5. 已無血肉、仍由筋腱相連的骨架。
6. 骨節分離，散落四方。
7. 骨頭漂白，色如貝殼。
8. 堆積成一堆、已有一年以上的骨頭。
9. 骨頭腐朽，碎成粉末。
這具身體也是同樣的本性，將會變成那樣，不能免於那種命運。
這些修習凸顯兩件事：身體在腐解過程中顯露的不淨本性，以及死亡是所有人或眾生都不能逃避的命運。
禪師談到以上各種身隨觀時，對入出息念的講解最多，所以我在此只介紹入出息念（ānāpānasati）。
—— 入出息念
修行需要精勤（ātāpī）。精進（viriya）有身精進與心精進（kāyika-viriya、cetasika-viriya）兩種，其中以心精進較重要。禪修者必須認真而持續地投入努力與心力。正知（sampajañña）是經常省察自己正在做什麼，並始終覺知心的狀態。
這是修行中取得平衡的藝術；保護修行的是正念（sati），其中也包含定與慧。"Ātāpī" 是正精進（sammā-vāyāma），"sampajañña" 是正見（sammā-diṭṭhi），"sati" 是正念（sammā-sati）。各種自然之法各自執行作用而不相混雜；例如觀看影片時，眼睛執行眼睛的作用，耳朵也執行耳朵的作用。
五個執行作用的道支（kāraka-maggaṅga）共同運作。修行期間，禪修者已受持戒行；證得初道智後，道支成為八個，戒行也成為自然具足的戒。Sitagu 禪師烏智自在（U Nyanissara）曾作許多《入出息念經》的開示；有興趣深入了解的人可以聆聽。
坐禪時，應選擇安靜的地方坐下。經中提到樹下或樹旁（rukkhamūla），或空屋、空地（suññāgāra）。雙腿交疊而坐，背部挺直而放鬆。正念取禪修所緣。
正念安住於呼吸的觸點，是義註的解釋；經中只說「使念現前」。每個人的情況不同，呼吸的觸點可以在鼻端或上唇。
1. 他具念而入息，具念而出息。
2. 第一階段發展後，禪修者了知長入息、長出息，短入息、短出息。從了知較長的呼吸進展到較短的呼吸，反映出持續修行後，呼吸自然變短、變細的情形。
3. 他如此訓練：「我將覺知全身而入息。」他如此訓練：「我將覺知全身而出息。」
在這個階段，他必須了知「全身」。禪師說，有些人對此作了錯誤的解釋與翻譯：觀察整個色身並不是入出息念。此處是要在呼吸觸點（鼻端或上唇）了知完整的入息與出息，從開始、中段直到結束。
第二階段的禪修者還沒有如此了知。義註的解釋是正確的。依禪師所說，傳統解釋早在佛陀時代便已開始；若改為觀察整個色身，所緣就已改變，不再是呼吸。
4. 他如此訓練：「我將平息身行而入息。」他如此訓練：「我將平息身行而出息。」
此處也是使呼吸平靜。隨著修行進展，入息與出息逐漸微細，最後兩者都消失。佛陀在本經中只教導第一組四法，也就是上述四個階段，供初學禪修者修習；在《入出息念經》中，佛陀則教導四組共十六個階段，其餘十二個階段是為已證禪那的禪修者而說。
以上四個階段之後，佛陀接著教導：「他於內身隨觀身、於外身隨觀身、於內外身隨觀身。」依義註，內身與外身分別指自己與他人的身體；這對已證禪那的禪修者是可能的。
帕奧禪師的教導與其禪修者的經驗都提到這些內容（其他解釋可參閱無著比丘所著的《念住經》研究）。此處，禪師提出自己的看法：外身是入息與出息，內身則是了知呼吸的心。修行進步後，可以另一個心了知正在隨觀的心。
如此，對所緣與能知之心的邪見便會脫落。《清淨道論》提到隨觀所緣與能知之心。獨自修行時，要如何隨觀別人？複註甚至說，隨觀他人不能培育定。
隨著修行持續進步，辨知生滅之性最終成為對無常的全面觀照。把一切法照見為無常，會引生智與理解。
洞察五蘊無常就是正見，並直接導向證悟。自然之法有生起，也有滅去；所以諸法不是自行存在，只依因緣而存在。
馬哈希禪師在書中寫道：「只是覺知，不執取任何事物。」如此了知時，只見身存在，不生起「人」或「眾生」之想，所以貪愛（taṇhā）與邪見（diṭṭhi）不能進入心中；只是了知身，不以其他念頭加以執取。
應客觀觀察，不迷失於聯想與反應。遠離認同，便能把任何經驗只看作一種現象，從而離開一切自我形象與執著；諸執取逐漸脫落，入出息念的修行便告成就。其他身隨觀也必須以同樣方式修習（禪師對其餘各種身隨觀只作了簡短而概括的解釋）。
(1) Contemplation of the body: Kāyānupassanā
__ Anupassanā means contemplate for many times until penetrating the Dhamma. In this body, contemplations were practicing with the 14 types of objects and are divided into six parts.
[1] Mindfulness of Breathing
[2] Postures & Activities (2 parts)
[3] Anatomical Parts & Elements (2 parts)
[4] Nine Contemplations of the Corpse in Decay.
Contemplation or meditation is exercising the mind with the objects of meditation. Let mindfulness stays with the object. First, the Buddha taught Mindfulness of Breathing. Here in & out breaths are objects. Sati only takes the objects, & ñāna (knowledge) knows the object. Both of them are working together.
Next body contemplation is The Four Postures; sitting, walking, standing & lying down. The body cannot survive without changing with the changing of postures that it can survive longer. But for most people not aware of the changes, because of a lack of mindfulness or awareness. They are doing things habitually & the mind is at other places. These are connections with the big postures, & actions. There are also other small activities.
These exercises are in the Mindfulness with Clear Knowing (sati-sampajãna) or mindfulness & clear knowledge (sati-sampajāñña). The instructions for clear knowing are; going forward & returning; looking ahead & looking away; flexing & extending the limbs; wearing clothes & carrying things; eating, drinking & tasting; defecating & urinating; walking, standing, sitting, falling asleep, waking up, talking & keeping silent.
__ The next two exercises are Anatomical Parts & Elements: Contemplating the anatomical constitution of the body; direct mindfulness to an analysis of the body parts. It listed various anatomical parts, organs & fluids. Review this same body up from the soles of the feet and down from the top of the hair, enclosed by skin, as full of many kinds of impurity.
There are: head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, bowel, mesentery, contents of the stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints & urine (can include the brain).
There is a sutta in the Sutta Nipāta called Vijaya Sutta – Victory on Delusion, where a thorough investigation of the body leads from its outer anatomical parts to its inner organ & liquids. The aim of the contemplation described was to reduce one’s attachment to the body.
The sutta itself was a good contemplation on this subject. With the development of medical science, nowadays it is easy to visualize the outer & inner organs. Some people donated their bodies for this purpose. There is a method called plastination of the bodily parts for study.
__ The next exercise is On The Elements; where the body is analyzed into its four elementary qualities. The instruction for this contemplation is; He reviews this same body. However, it is placed, disposed of as consisting of elements.
In this body, there are the earth, the water, the fire & the air elements. Contemplation of the four elements has the potential leads to a penetrative realization of the insubstantial & selfless nature of the body or material reality.
Nine Contemplations of the Corpse in Decay:
__ These are the contemplations of the corpse in 9 stages of changing or decay. So it involves some degree of visualization & reflection. The yogi has to compare his own body with what he would see in a charnel ground. As though he were to see a corpse thrown aside in a charnel ground -
[1] one, two or 3days dead, bloated, livid & oozing matter
[2] being devoured by crows, hawks, vultures, dogs, jackals, various kinds of worms -
[3] a skeleton with flesh & blood, held together with sinews -
[4] a fleshless skeleton smeared with blood, held together with sinews –
[5] a skeleton without flesh & blood held together with sinews -
[6] disconnected bones scattered in all directions -
[7] bones bleached white, the color of shells -
[8] bones heaped up, more than a year old –
[9] bones rotten & crumbling to dust. This body too is of the same nature. It will be like that & it is not exempt from that fate.
These practices highlight two things; the repulsive nature of the body as revealed during the stages of decomposition & death is inescapable destiny for all human beings or living beings.
__ In all these body contemplations, Sadayaw talked about Mindfulness of Breathing more than others. So here I will present only ānāpānasati.
Mindfulness of Breathing
__ In practice, we need diligent (ātāpī). Effort (viriya) has two kinds; bodily & mental efforts (karika viriya & cetasika viriya). Mental effort is more important of the two. The yogi must have continuous effort with seriousness and mind energy. Knowing (sampanjãno) is – always reflecting what one’s is doing & always has an awareness of the mind states. This is the balancing of art in practice.
Protecting the practice is mindfulness (sati). Samādhi (concentration ) & paññā (discernment) are also included. Ātāpī is a right effort (sammā-viriya); sampanjãno is right view (sammā-ditthi) & sati is right mindfulness (sammā-sati). Natural phenomena are doing their jobs. They are not mixed-up. E.g., the eye is doing the job of the eye, the ear also doing the job of the ear,
When we are watching a video. The five path factors (karaka maggaṅga) are working together. Sīla-ethical conducts (precepts) has been undertaken during the practice. After the first path of knowledge, it becomes the eight path factors. And then the ethical conducts become natural sīla.
Sitagu Sayadaw U Ñānissara delivered many talks on the Ānāpānasati Sutta. People interest in details should listen to these talks.
__ For sitting meditation, using a quiet place to sit. The sutta mentioned under a tree or near a tree (rukkhamula), an empty room or place (suññāgaram). Sitting crossed legs with a straight back (in a relaxed way). Sati is taking the meditation object.
Mindful of the breaths at the touching point. This was from the commentary. In the sutta-only mentioned – established mindfulness in front of him. The touching point of the breath can be at the tip of the nostril or upper lip, depend on each person.
[1] Mindful he breathes in, mindful he breathes out
[2] With the development of stage [1]…..
The yogi knows the long in-breath & out-breath, short in-breath & short out-breath.
The progression from knowing longer breaths to shorter breaths reflects the fact that the breath naturally becomes shorter & finer with the continued practice.
[3] He trains thus: I shall breathe in experiencing the whole body. He trains thus: I shall breathe out experiencing the whole body.
In this stage must know the whole body. Here Sayadaw said that some had wrong interpretations & translations. By observing the whole physical body was not ānāpānasati – mindfulness of the breathing. Knowing the whole in-breath & out-breath, from the beginning, middle & the end at the touching point (i.e., at the nostril or upper lip).
At stage [2], the yogi did not know like this. The commentary interpretation was right. According to Sayadaw, traditional interpretations were starting even from the time of the Buddha. By observing the whole physical body & the object is changed (not the breathing anymore).
[4] He trains thus: I shall breathe in calming the bodily formation, He trains thus: I shall breathe out calming the bodily formation.
Here also calming the breath. When the practice is developing, the in & out breaths become refined. And then both of them disappear. In this sutta, the Buddha taught the first tetrad (4 stages) only. It is for the beginner yogis. In the Ānāpānasati Sutta, the Buddha taught 16 stages – the four tetrads. The other 12 stages are for yogis who had developed jhānas (absorption states).
__ After the above four stages, the Buddha continued to teach; “He abides contemplating the body internally; externally & both.” According to the commentary; internal & external bodies were one’s own & others. This is possible for yogis who have developed jhānas.
These things were mentioned in Pha-Auk Sayadaw’s teachings & his yogis’ experiences. (Other ways of explanations see Ven. Analayo’s book on Satipatthāna Sutta). Here Sayadaw proposed his idea on this point. The external body was in & out breaths. The internal body was the mind of knowing the breaths. With progress in the practice, one can know the contemplating mind with another mind.
In this way, the wrong view falls away on the object & the mind. In the Visadhimagga – mentioned contemplating the object & the knowing mind. When you are practicing alone, how can you contemplate others? In the sub-commentary; by contemplating on others even could not develop samādhi.
__ With the continued practice & progress, discerning of the nature of arising & passing away culminates in a comprehensive vision of impermanence. To regard all phenomena as impermanence leads to knowledge & understanding.
Insight into the impermanence of the five khandhas is right view & then leads directly to realization. Natural phenomena are with the arising & there is cessation. Therefore dhammas are not existing by themselves. They exist only by conditions.
More awareness & clinging to nothing: Mahasi Sadayaw wrote in his book. By knowing in this way, there was only body existing & no thought of a person or being. So tanhā & ditthi could not enter the mind. Except knowing the body & not clinging with other thoughts.
To observe objectively, without getting lost in associations & reactions. Freedom from identification enables one to regard any aspect of the experience as a mere phenomenon. And then free from any self-image & attachment. Clingings are falling away. The practice of ānāpānasati comes to succeed. Other body contemplations also have to practice in this way. (Sayadaw explained very short & general for each of the following on the other body contemplations).
"Anupassanā" 意指反覆隨觀，直到通達法。在身隨觀中，以十四類所緣修習，可分為六個部分：
1. 入出息念。
2. 威儀與行住動作（兩個部分）。
3. 身體各部分與四界（兩個部分）。
4. 九種屍體腐壞隨觀。
隨觀或禪修，是以禪修所緣鍛鍊心，使正念安住於所緣。佛陀首先教導入出息念，以入息與出息為所緣。正念只取所緣，智（ñāṇa）則了知所緣；兩者共同運作。下一項身隨觀是行、住、坐、臥四威儀。
身體若不改變姿勢便無法維持；藉由變換姿勢，身體才能維持得更久。然而，多數人因缺少正念或覺知，沒有察覺這些改變，只依習慣行事，心卻飄到別處。以上是較大的姿勢與動作。
另有各種細微活動。這些練習屬於正念與正知（sati-sampajañña）。正知的修習包括：前進與返回；向前看與轉頭看；屈伸肢體；穿衣與攜物；吃、喝、嚼、嚐；大小便；行走、站立、坐下、入睡、醒來、說話與保持沉默。
接下來兩項練習是身體各部分與四界。觀察身體的解剖構造時，把正念導向對身體各部分的分析；經中列舉了不同的身體部位、器官與體液。由足底向上、由頭頂向下，觀察這具皮膚包裹的身體，充滿種種不淨物。
其中包括：頭髮、身毛、指甲、牙齒、皮膚、肉、筋、骨、骨髓、腎、心、肝、肋膜、脾、肺、腸、腸間膜、胃中物、糞便、膽汁、痰、膿、血、汗、脂肪、淚、油膏、唾液、鼻涕、關節滑液與尿（也可包括腦）。
《經集》中有一部〈勝利經〉（"Vijaya Sutta"，意為「戰勝迷惑」），對身體作了透徹考察，從外部各部分一直觀察到內部器官與體液。這項隨觀的目的，是減少對身體的執著。
經文本身就是對這個主題很好的觀察材料。隨著醫學進步，現今很容易看見外部與內部器官；有些人也為此捐贈遺體。另有一種把身體部位塑化以供研究的方法。
下一項練習是「界」，即把身體分析為四種基本性質。其修習指示是：無論這具身體如何安置、如何存在，皆觀察它只是由諸界構成。
身體中有地界、水界、火界與風界。四界隨觀能引導禪修者深入體證身體或色法並無實體、沒有自我。
—— 九種屍體腐壞隨觀
這是隨觀屍體變化或腐壞的九個階段，所以涉及一定程度的觀想與省察。禪修者必須把自己的身體與棄屍場中所見相比，彷彿親眼看見一具棄置於棄屍場的屍體：
1. 死後一、二或三日，腫脹、青瘀、流出膿液。
2. 被烏鴉、鷹、禿鷹、狗、豺與各種蟲啃食。
3. 尚有血肉、筋腱相連的骨架。
4. 已無肉、沾有血、筋腱相連的骨架。
5. 已無血肉、仍由筋腱相連的骨架。
6. 骨節分離，散落四方。
7. 骨頭漂白，色如貝殼。
8. 堆積成一堆、已有一年以上的骨頭。
9. 骨頭腐朽，碎成粉末。
這具身體也是同樣的本性，將會變成那樣，不能免於那種命運。
這些修習凸顯兩件事：身體在腐解過程中顯露的不淨本性，以及死亡是所有人或眾生都不能逃避的命運。
禪師談到以上各種身隨觀時，對入出息念的講解最多，所以我在此只介紹入出息念（ānāpānasati）。
—— 入出息念
修行需要精勤（ātāpī）。精進（viriya）有身精進與心精進（kāyika-viriya、cetasika-viriya）兩種，其中以心精進較重要。禪修者必須認真而持續地投入努力與心力。正知（sampajañña）是經常省察自己正在做什麼，並始終覺知心的狀態。
這是修行中取得平衡的藝術；保護修行的是正念（sati），其中也包含定與慧。"Ātāpī" 是正精進（sammā-vāyāma），"sampajañña" 是正見（sammā-diṭṭhi），"sati" 是正念（sammā-sati）。各種自然之法各自執行作用而不相混雜；例如觀看影片時，眼睛執行眼睛的作用，耳朵也執行耳朵的作用。
五個執行作用的道支（kāraka-maggaṅga）共同運作。修行期間，禪修者已受持戒行；證得初道智後，道支成為八個，戒行也成為自然具足的戒。Sitagu 禪師烏智自在（U Nyanissara）曾作許多《入出息念經》的開示；有興趣深入了解的人可以聆聽。
坐禪時，應選擇安靜的地方坐下。經中提到樹下或樹旁（rukkhamūla），或空屋、空地（suññāgāra）。雙腿交疊而坐，背部挺直而放鬆。正念取禪修所緣。
正念安住於呼吸的觸點，是義註的解釋；經中只說「使念現前」。每個人的情況不同，呼吸的觸點可以在鼻端或上唇。
1. 他具念而入息，具念而出息。
2. 第一階段發展後，禪修者了知長入息、長出息，短入息、短出息。從了知較長的呼吸進展到較短的呼吸，反映出持續修行後，呼吸自然變短、變細的情形。
3. 他如此訓練：「我將覺知全身而入息。」他如此訓練：「我將覺知全身而出息。」
在這個階段，他必須了知「全身」。禪師說，有些人對此作了錯誤的解釋與翻譯：觀察整個色身並不是入出息念。此處是要在呼吸觸點（鼻端或上唇）了知完整的入息與出息，從開始、中段直到結束。
第二階段的禪修者還沒有如此了知。義註的解釋是正確的。依禪師所說，傳統解釋早在佛陀時代便已開始；若改為觀察整個色身，所緣就已改變，不再是呼吸。
4. 他如此訓練：「我將平息身行而入息。」他如此訓練：「我將平息身行而出息。」
此處也是使呼吸平靜。隨著修行進展，入息與出息逐漸微細，最後兩者都消失。佛陀在本經中只教導第一組四法，也就是上述四個階段，供初學禪修者修習；在《入出息念經》中，佛陀則教導四組共十六個階段，其餘十二個階段是為已證禪那的禪修者而說。
以上四個階段之後，佛陀接著教導：「他於內身隨觀身、於外身隨觀身、於內外身隨觀身。」依義註，內身與外身分別指自己與他人的身體；這對已證禪那的禪修者是可能的。
帕奧禪師的教導與其禪修者的經驗都提到這些內容（其他解釋可參閱無著比丘所著的《念住經》研究）。此處，禪師提出自己的看法：外身是入息與出息，內身則是了知呼吸的心。修行進步後，可以另一個心了知正在隨觀的心。
如此，對所緣與能知之心的邪見便會脫落。《清淨道論》提到隨觀所緣與能知之心。獨自修行時，要如何隨觀別人？複註甚至說，隨觀他人不能培育定。
隨著修行持續進步，辨知生滅之性最終成為對無常的全面觀照。把一切法照見為無常，會引生智與理解。
洞察五蘊無常就是正見，並直接導向證悟。自然之法有生起，也有滅去；所以諸法不是自行存在，只依因緣而存在。
馬哈希禪師在書中寫道：「只是覺知，不執取任何事物。」如此了知時，只見身存在，不生起「人」或「眾生」之想，所以貪愛（taṇhā）與邪見（diṭṭhi）不能進入心中；只是了知身，不以其他念頭加以執取。
應客觀觀察，不迷失於聯想與反應。遠離認同，便能把任何經驗只看作一種現象，從而離開一切自我形象與執著；諸執取逐漸脫落，入出息念的修行便告成就。其他身隨觀也必須以同樣方式修習（禪師對其餘各種身隨觀只作了簡短而概括的解釋）。
(1) Contemplation of the body: Kāyānupassanā
__ Anupassanā means contemplate for many times until penetrating the Dhamma. In this body, contemplations were practicing with the 14 types of objects and are divided into six parts.
[1] Mindfulness of Breathing
[2] Postures & Activities (2 parts)
[3] Anatomical Parts & Elements (2 parts)
[4] Nine Contemplations of the Corpse in Decay.
Contemplation or meditation is exercising the mind with the objects of meditation. Let mindfulness stays with the object. First, the Buddha taught Mindfulness of Breathing. Here in & out breaths are objects. Sati only takes the objects, & ñāna (knowledge) knows the object. Both of them are working together.
Next body contemplation is The Four Postures; sitting, walking, standing & lying down. The body cannot survive without changing with the changing of postures that it can survive longer. But for most people not aware of the changes, because of a lack of mindfulness or awareness. They are doing things habitually & the mind is at other places. These are connections with the big postures, & actions. There are also other small activities.
These exercises are in the Mindfulness with Clear Knowing (sati-sampajãna) or mindfulness & clear knowledge (sati-sampajāñña). The instructions for clear knowing are; going forward & returning; looking ahead & looking away; flexing & extending the limbs; wearing clothes & carrying things; eating, drinking & tasting; defecating & urinating; walking, standing, sitting, falling asleep, waking up, talking & keeping silent.
__ The next two exercises are Anatomical Parts & Elements: Contemplating the anatomical constitution of the body; direct mindfulness to an analysis of the body parts. It listed various anatomical parts, organs & fluids. Review this same body up from the soles of the feet and down from the top of the hair, enclosed by skin, as full of many kinds of impurity.
There are: head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, bowel, mesentery, contents of the stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints & urine (can include the brain).
There is a sutta in the Sutta Nipāta called Vijaya Sutta – Victory on Delusion, where a thorough investigation of the body leads from its outer anatomical parts to its inner organ & liquids. The aim of the contemplation described was to reduce one’s attachment to the body.
The sutta itself was a good contemplation on this subject. With the development of medical science, nowadays it is easy to visualize the outer & inner organs. Some people donated their bodies for this purpose. There is a method called plastination of the bodily parts for study.
__ The next exercise is On The Elements; where the body is analyzed into its four elementary qualities. The instruction for this contemplation is; He reviews this same body. However, it is placed, disposed of as consisting of elements.
In this body, there are the earth, the water, the fire & the air elements. Contemplation of the four elements has the potential leads to a penetrative realization of the insubstantial & selfless nature of the body or material reality.
Nine Contemplations of the Corpse in Decay:
__ These are the contemplations of the corpse in 9 stages of changing or decay. So it involves some degree of visualization & reflection. The yogi has to compare his own body with what he would see in a charnel ground. As though he were to see a corpse thrown aside in a charnel ground -
[1] one, two or 3days dead, bloated, livid & oozing matter
[2] being devoured by crows, hawks, vultures, dogs, jackals, various kinds of worms -
[3] a skeleton with flesh & blood, held together with sinews -
[4] a fleshless skeleton smeared with blood, held together with sinews –
[5] a skeleton without flesh & blood held together with sinews -
[6] disconnected bones scattered in all directions -
[7] bones bleached white, the color of shells -
[8] bones heaped up, more than a year old –
[9] bones rotten & crumbling to dust. This body too is of the same nature. It will be like that & it is not exempt from that fate.
These practices highlight two things; the repulsive nature of the body as revealed during the stages of decomposition & death is inescapable destiny for all human beings or living beings.
__ In all these body contemplations, Sadayaw talked about Mindfulness of Breathing more than others. So here I will present only ānāpānasati.
Mindfulness of Breathing
__ In practice, we need diligent (ātāpī). Effort (viriya) has two kinds; bodily & mental efforts (karika viriya & cetasika viriya). Mental effort is more important of the two. The yogi must have continuous effort with seriousness and mind energy. Knowing (sampanjãno) is – always reflecting what one’s is doing & always has an awareness of the mind states. This is the balancing of art in practice.
Protecting the practice is mindfulness (sati). Samādhi (concentration ) & paññā (discernment) are also included. Ātāpī is a right effort (sammā-viriya); sampanjãno is right view (sammā-ditthi) & sati is right mindfulness (sammā-sati). Natural phenomena are doing their jobs. They are not mixed-up. E.g., the eye is doing the job of the eye, the ear also doing the job of the ear,
When we are watching a video. The five path factors (karaka maggaṅga) are working together. Sīla-ethical conducts (precepts) has been undertaken during the practice. After the first path of knowledge, it becomes the eight path factors. And then the ethical conducts become natural sīla.
Sitagu Sayadaw U Ñānissara delivered many talks on the Ānāpānasati Sutta. People interest in details should listen to these talks.
__ For sitting meditation, using a quiet place to sit. The sutta mentioned under a tree or near a tree (rukkhamula), an empty room or place (suññāgaram). Sitting crossed legs with a straight back (in a relaxed way). Sati is taking the meditation object.
Mindful of the breaths at the touching point. This was from the commentary. In the sutta-only mentioned – established mindfulness in front of him. The touching point of the breath can be at the tip of the nostril or upper lip, depend on each person.
[1] Mindful he breathes in, mindful he breathes out
[2] With the development of stage [1]…..
The yogi knows the long in-breath & out-breath, short in-breath & short out-breath.
The progression from knowing longer breaths to shorter breaths reflects the fact that the breath naturally becomes shorter & finer with the continued practice.
[3] He trains thus: I shall breathe in experiencing the whole body. He trains thus: I shall breathe out experiencing the whole body.
In this stage must know the whole body. Here Sayadaw said that some had wrong interpretations & translations. By observing the whole physical body was not ānāpānasati – mindfulness of the breathing. Knowing the whole in-breath & out-breath, from the beginning, middle & the end at the touching point (i.e., at the nostril or upper lip).
At stage [2], the yogi did not know like this. The commentary interpretation was right. According to Sayadaw, traditional interpretations were starting even from the time of the Buddha. By observing the whole physical body & the object is changed (not the breathing anymore).
[4] He trains thus: I shall breathe in calming the bodily formation, He trains thus: I shall breathe out calming the bodily formation.
Here also calming the breath. When the practice is developing, the in & out breaths become refined. And then both of them disappear. In this sutta, the Buddha taught the first tetrad (4 stages) only. It is for the beginner yogis. In the Ānāpānasati Sutta, the Buddha taught 16 stages – the four tetrads. The other 12 stages are for yogis who had developed jhānas (absorption states).
__ After the above four stages, the Buddha continued to teach; “He abides contemplating the body internally; externally & both.” According to the commentary; internal & external bodies were one’s own & others. This is possible for yogis who have developed jhānas.
These things were mentioned in Pha-Auk Sayadaw’s teachings & his yogis’ experiences. (Other ways of explanations see Ven. Analayo’s book on Satipatthāna Sutta). Here Sayadaw proposed his idea on this point. The external body was in & out breaths. The internal body was the mind of knowing the breaths. With progress in the practice, one can know the contemplating mind with another mind.
In this way, the wrong view falls away on the object & the mind. In the Visadhimagga – mentioned contemplating the object & the knowing mind. When you are practicing alone, how can you contemplate others? In the sub-commentary; by contemplating on others even could not develop samādhi.
__ With the continued practice & progress, discerning of the nature of arising & passing away culminates in a comprehensive vision of impermanence. To regard all phenomena as impermanence leads to knowledge & understanding.
Insight into the impermanence of the five khandhas is right view & then leads directly to realization. Natural phenomena are with the arising & there is cessation. Therefore dhammas are not existing by themselves. They exist only by conditions.
More awareness & clinging to nothing: Mahasi Sadayaw wrote in his book. By knowing in this way, there was only body existing & no thought of a person or being. So tanhā & ditthi could not enter the mind. Except knowing the body & not clinging with other thoughts.
To observe objectively, without getting lost in associations & reactions. Freedom from identification enables one to regard any aspect of the experience as a mere phenomenon. And then free from any self-image & attachment. Clingings are falling away. The practice of ānāpānasati comes to succeed. Other body contemplations also have to practice in this way. (Sayadaw explained very short & general for each of the following on the other body contemplations).
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
32.4 受隨觀 ｜ Contemplation of Feelings: Vedanānupassanā
—— 受隨觀
一切心都有受生起。心接觸所緣、經驗所緣時，受與心同時存在，領受所緣之味；這種經驗就是受。想（saññā）標記所緣，受（vedanā）則領受所緣。受有三種：樂受、苦受，以及非樂非苦的不苦不樂受。
受隨觀（vedanānupassanā）是隨觀心的感受或經驗。快樂與不快樂，所說的就是受。有些禪修中心教人隨觀，直到受消失或克服受。受可能完全消失嗎？
只要有心，便有受。即使極短暫的心（tadaṅga）也有受，例如道心（magga-citta）；道心以樂體驗涅槃。（所謂克服受，是指以隨觀克服苦受；這可以藉修行做到。）
此處涉及誤解與詮釋問題。克服受並不表示完全沒有受，而是身體雖有疼痛，心卻沒有痛苦；那時便成為觀捨（vipassanūpekkhā）。
心所（cetasika）是心的活動；就作用而言，它們與心共同運作，所以我們也以「心」概括稱說。心所有五十二種，佛陀從中取出受（vedanā），作為一項特別的隨觀所緣。
《長部》的〈帝釋所問經〉中，佛陀也向天王帝釋教導受隨觀；《受相應》中也有與受相關的經。佛陀不可能在一次說法中講盡受的一切內容，而是依每個人的情況與需要分別教導。
我們為什麼要建立正念？唯有正念取住所緣，慧才能了知它。正念本身不能了知，慧本身也不能取住所緣；兩者共同運作。受隨觀包含兩點：
一、持續隨觀；
二、正確、如實地了知受，了知其自相，以及無常、苦、無我三種共相。
關於五蘊（身與心），佛陀教導兩類：一般蘊或自然五蘊，以及五取蘊（upādānakkhandha）；兩者並不相同。五取蘊是以邪見與貪愛（diṭṭhi、taṇhā）看待自然五蘊。五取蘊是觀禪修習的所緣；佛陀教導這些，是為了以觀禪治除邪見與錯誤思想。
佛陀在《中部》MN 59〈多受經〉中教導多種受。依其本性，受可分為樂（sukha）、苦（dukkha）與不苦不樂（upekkhā）三種。首先應在五蘊中看見這些受，以正念加以觀察。若依身心所屬，可分為五種：
1. 身樂受（kāyika-sukha）。
2. 身苦受（kāyika-dukkha）。
3. 心樂受（cetasika-sukha）。
4. 心苦受（cetasika-dukkha）。
5. 不苦不樂受。
心的樂受與苦受也稱為喜受（somanassa-vedanā）與憂受（domanassa-vedanā）。身體生起的受會影響心，反之亦然。它們有何差別？兩者都與心有關，但樂受（sukha-vedanā）生起於身，喜受（somanassa-vedanā）則生起於心；一者顯現於身，一者顯現於心。
身受源於身體而影響心。心受（cetasika-vedanā）只在心中生起，不直接與身體相關；它可以自行出現，例如微笑，但也能影響身體。凡夫（puthujjana）與聖者（ariya）對受的反應大不相同。身體疼痛時，凡夫的心也痛苦；聖者則不同，身體雖痛，心卻不苦。
若不覺知受，心便受貪（lobha）與瞋（dosa）影響。這種情形反覆發生，就會加速、增強而穩固，成為隨眠（anusaya），以煩惱的形式潛伏於心。若再次經歷同類經驗，欲與貪（kāmarāga）便會生起。
這些情形由潛伏的煩惱所引起，所以隨眠也可稱為未來可能生起的煩惱；只要因緣具足，它就會生起。也就是說，一個人再次遇到相同經驗時，這種心態便會重現。我們看見某物而生貪或瞋，下次再看見它時，貪或瞋也會再度生起。
因此，我們必須具念、覺知這些受。若不覺知受，也不省察、隨觀，它們就會一再重現，貪與瞋也會愈來愈強；如此，我們便無法從生死輪迴中解脫。
這如同球隨著受一路滾動。人因苦受踢打而墮入地獄，因樂受而成為餓鬼，因不苦不樂受而成為畜生。因此，佛陀說四惡趣是眾生經常居住的家。在緣起（paṭiccasamuppāda）的教導中，佛陀說「受緣愛」。
佛陀為何不說受緣瞋？因為貪愛或欲望生起的次數比瞋更多。例如，窮人想變得富有，富人又想擁有更多；生起的總是各種貪愛。若不了知不苦不樂受，無明（avijjā）或癡（moha）便會介入。
以隨觀徹底了解五蘊非常重要。色身與受，也就是身與受，是很值得探究的主題。人的五蘊在日常生活中共同運作，不能分離。人類終日像奴隸一樣照料身體；這一切都是有為之苦，無有止境。
我們甚至為身體把珍貴時間耗費在睡眠上，每天也都為身體的存續忙碌。即使我們像忠實奴僕一般服侍它，它卻對我們毫無同情與感激，反而以衰老、疾病與死亡壓迫、折磨我們。
與身體相連的有為之苦確實非常巨大。若了解繫縛於色身的這種苦，我們便能離貪而輕易放下。受在人生中極為重要，甚至可以說人忙碌的一切都是為了受。受與身心關係密切，並影響兩者；我們不惜代價取得喜歡的事物，又設法排除一切不喜歡的事物。
受對人的影響很大，這無可否認。看看今日世界正在發生的事情：世間許多問題與痛苦都經由受產生。為了樂受或欲樂，人類毫無節制地用盡各種方法賺錢。各種污染問題因此遍及社會、自然環境與整個地球。苦受、惡意或仇恨則透過戰爭與恐怖主義，殺害、傷害許多無辜者。人命已不再安全，危險始終伺伏。人若能駕馭受，成為受的主人，世界將成為更適合居住的地方。
修習受隨觀時，感到樂受，便具念了知：「我感到樂受。」苦受與不苦不樂受生起時，也以同樣方式了知：「我感到苦受」或「我感到不苦不樂受」等。
教導的第一部分，佛陀說明樂、苦、不苦不樂三種基本受；只觀察這三種受，本身便能導向證悟。《念住經》在這三種基本受後，又把每一種受分為世俗的（sāmisa）與非世俗的（nirāmisa）。
因此，總共有九種受必須隨觀；無論何時、何種受生起，都應如實觀察。若問：「誰在感受受？」答案是：受本身在領受。除了受，並沒有一個感受者；這只是一種自然現象或自然過程。所緣（ārammaṇa）與心的依處（vatthu）接觸（phassa），受才領受，或心才生起。
存在的只有因果現象，只有自然之法生起；這就是正見。受生起，受領受。受對我們極為重要，因為受引生貪愛（taṇhā），貪愛再引生苦（dukkha）。貪愛生起，苦便生起；若不能善加處理受，就無法逃離苦。
人類強烈執著於受，所以世上才有許多人為問題與痛苦。這就像魚貪著餌食，吞下後痛苦死去；也像剃刀刃上的一滴蜂蜜，任何人去舔都將遭受劇痛。甚至可以說，人類為了受而彼此爭鬥。了知受的自相後，接著是：「他於內受隨觀受、於外受隨觀受、於內外受隨觀受。」自己與他人的受，同樣都只是受。
繼續修習，便能辨知受的無常、苦、無我三種共相。先了知受的生起與滅去；正念（sati）始終跟上受，智（ñāṇa）便逐漸增長。有了觀智，邪見與貪愛（diṭṭhi、taṇhā）不會生起；經過一段時間，對受的執取脫落，心便獲得解脫（vimokkha）。
(2) Contemplation of Feelings: Vedanānupassanā
__ Feelings arise in all minds. When the mind meets or contacts with an object & has experience. Mind exists with feeling. It feels the taste of the object. This experience is feeling. Perception (saññā) is noting the object & feeling (vedana) feel it. Feelings are three types; good, bad, neither good nor bad or neutral feelings. Vedanānupassanā is contemplating the feeling or experience of the mind. Happy & unhappy are talking about vedana.
In some meditation centers, talking about to contemplate until the feelings are expired or to overcome vedana. Could it be expired? With the mind exists & vedana also exists. Even a very short period of mind (i.e., tadanga) has a feeling (vedana), e.g. – The Path Mind (magga-citta). It experiences Nibbāna as happiness. (Here to overcome vedana means to overcome dukkha vedana with the contemplation. It is possible by practice). Mental factors (cetasika) are the movements of the mind.
So as a function, they are one. Therefore we are using them as mind (citta). There are 52 types of mental factors (cetasikas). From there, the Buddha took out feelings (vedana) as a particular contemplation.
In the Dīgha Nikāya, Sakka-pañhā Sutta, the Buddha also taught Sakka – the deva king on vedana contemplation. There are also suttas in the Vedanasaṁyutta connection with vedana. The Buddha could not talk all about vedana in one sitting. He taught them accordingly with each person & necessity.
Why are we establishing mindfulness (sati)? The only sati takes the object that paññā can know it. Sati cannot know & paññā also cannot take the object. They are working together.
In the contemplation of feelings;
[1] continuous contemplation
[2] to know about feelings rightly or correctly.
To know its intrinsic nature & universal three characteristics of anicca, dukkha & anatta.
__ About the five khandhas (mind & body), the Buddha taught two types; ordinary khandhas or natural khandhas & clinging khandhas (upādānakkhandhā). They are not the same. Clinging khandhas mean, viewing the natural khandhas with wrong view & craving (ditthi & tanhā). These upādānakkhandhās are objects of insight meditation. The Buddha taught them for vipassanā to cure wrong views & thinkings.
In the Bāhu-vedaniya Sutta, the Buddha taught about many feelings. Feelings can be analyzed into three kinds accordingly to their nature; pleasant (sukha), unpleasant (dukkha) & neutral (upekkha) feelings. Firstly, contemplating to see them in the khandha, observe with sati. Can be divided into five types with sense faculties; these are –
[1] pleasant bodily feeling (kayika-sukha),
[2] unpleasant bodily feeling (kayika-dukkha),
[3] pleasant mental feeling (cetasika-sukha),
[4] unpleasant mental feeling (cetasika-dukkha)
[5] neutral feeling.
Pleasant & unpleasant mental feelings are also called – somanassa vedana & domanassa vedana. Feelings arise in the body affect the mind, and vice versa. What are their differences? Both of them are connecting with the mind. Pleasant feeling (sukha vedana) arises in the body & pleasant mental feeling (somanassa vedana) arises in mind. It appears in the body & the mind. It is body origin & effecting the mind.
Mental feelings (cetasika vedana) only arise in mind & not relate to the body directly. It can appear by itself, e.g., smiling. But it can also affect the body. Worldlings (puthujjana) & noble beings (ariyas) are quite different in reaction to feelings. When the body pains & the mind of the worldling also pain. But noble beings are different if the body pains & the mind, not pains.
Without the awareness of feelings, the mind is affecting by greed (lobha) & anger (dosa). If these are happening a lot & it has acceleration and becoming strong & stable as a latent tendency (anusaya). It is latent in mind as defilements.
If have these kinds of experience again, desire & lust arise (kāmarāga). These things are happened because of latent defilements. Therefore anusaya can be said as future defilements. If the causes are there & it can arise. It means, someone has this kind of experience again, this mental state will arise again. If we see something become greedy or angry & if we see it again will arise. Therefore we have to be mindful or aware of them.
No awareness of feelings & not reflect or contemplate them; they are coming again & again. Greed & anger are becoming stronger. Then, we can not liberate from the round of existence (saṁsāra).
It was like a ball rolling among with feelings. Human beings are kicking by dukkha vedana & fall into hell, by sukha vedana become ghosts & by upekkha vedana become animals. Therefore, the Buddha said that the frequent homes of beings were the four woeful planes. In the teaching of Dependent Arising (paticcasamupada), the Buddha taught that feeling (vedana) conditions craving (tanhā).
Why the Buddha not said or mentioned it as anger? Because craving or desire is happening more than anger. E.g., poor people want to be rich & rich people wanting more & more. Only tanhās are coming. Not knowing about neutral feelings (upekkha vedana) & ignorance (avijjā) or delusion (moha) comes in.
__ It is very important to understand the five khandhas thoroughly by contemplation. The physical body & feelings (kāya & vedana) are very interesting subjects. For human beings, the five khandhas are working together in daily life & cannot separate. Human beings are looking after the body the whole time like a slave. These all are conditioned dukkha & without end.
We are even wasting our precious times with sleep also for the body. We are busy every day for the survival of the body. Even we are treating him like a loyal slave; it has no sympathy & gratitude to us. It is oppressing & tormenting us with old age, sickness & death. Conditioned dukkha which connecting to the body is very great indeed. If we understand the conditioned dukkha which binds to the physical body; can be dispassionate & easily let go of it.
Feelings are too important in human life, and it can be said that we are busy for feelings. It is very closely related to the body & the mind. It affects both. We try to get what we like with any cost — and then getting rid of anything that we do not like.
Feelings have a lot of influence on human beings is cannot be denied. Look at what is happening in today world. Many problems & sufferings are going on in the world through feelings. For pleasant feeling or sensual pleasures, human beings try with any mean to make money without any control.
All sorts of pollutions problems going on in societies, natural environments & the earth. For unpleasant feeling or ill-will or hatred that killing & harming a lot of innocent human beings by wars & terrorism. Human life is not secure anymore. There are dangers always waiting for us. If men can control feelings or become the masters of feeling and the world will be a better place to live.
In the contemplation of feeling; when someone feels a pleasant feeling, he knows “I feel a pleasant feeling” with mindfulness (sati) that he knows about it. With unpleasant & neutral feelings also in the same way to know them when they are arising as; “I feel an unpleasant feeling & a neutral feeling, etc.”
In the first part of the instruction, the Buddha taught the three basic kinds of feelings; pleasant, unpleasant & neutral. Because by themselves can lead to realization. In the satipatthāna sutta, after mentioned these 3
basic feelings were followed by an additional subdivision of feeling into worldly (sāmisa) & unworldly (nirāmisa). Therefore totally nine kinds of feelings have to be contemplated, whenever & whatever type of feeling arising.
If we ask the question; “Who is feeling the vedana?” The answer is vedana feels it. Except vedana and no feeler is there. It is just only natural phenomena or natural process. Sense object (ārammana) contacts (phassa) with sense base (vatthu) that we have the feeling to feel or mind arises. There are only causes & effects phenomena exist. Only natural phenomena are arising. This is the right view.
Vedana arises & vedana feels it. Vedana is very important for us because it leads to craving (tanhā). And then, tanhā leads to suffering (dukkha). With tanhā arises & dukkha will arise. If we cannot deal with feelings & cannot escape dukkha.
Because human beings have a strong attachment to vedana that there are a lot of human problems & sufferings exist in the world. It was like a fish craving for the bait & swallowed it that & died painfully. Also, it was like a drop of honey on the edge of a razor blade whoever licking it would suffer painfully. Even we can say human beings are fighting each other for vedana.
After knowing about the intrinsic nature of feelings; come; “He abides contemplating feelings internally, externally, & both.” Vedana in oneself & others are the same kinds of vedana.
With continued practice & discerning the three universal characteristics of vedana; inconstant, dukkha & not-self. First, knowing the arising & passing away of feelings, mindfulness (sati) is always keeping up with feelings that knowledge (ñānam) develops. With the insight knowledges wrong view & craving (ditthi/tanhā) not arise. After sometimes clinging to feelings fall away. And then the mind becomes free (vimokkha).
一切心都有受生起。心接觸所緣、經驗所緣時，受與心同時存在，領受所緣之味；這種經驗就是受。想（saññā）標記所緣，受（vedanā）則領受所緣。受有三種：樂受、苦受，以及非樂非苦的不苦不樂受。
受隨觀（vedanānupassanā）是隨觀心的感受或經驗。快樂與不快樂，所說的就是受。有些禪修中心教人隨觀，直到受消失或克服受。受可能完全消失嗎？
只要有心，便有受。即使極短暫的心（tadaṅga）也有受，例如道心（magga-citta）；道心以樂體驗涅槃。（所謂克服受，是指以隨觀克服苦受；這可以藉修行做到。）
此處涉及誤解與詮釋問題。克服受並不表示完全沒有受，而是身體雖有疼痛，心卻沒有痛苦；那時便成為觀捨（vipassanūpekkhā）。
心所（cetasika）是心的活動；就作用而言，它們與心共同運作，所以我們也以「心」概括稱說。心所有五十二種，佛陀從中取出受（vedanā），作為一項特別的隨觀所緣。
《長部》的〈帝釋所問經〉中，佛陀也向天王帝釋教導受隨觀；《受相應》中也有與受相關的經。佛陀不可能在一次說法中講盡受的一切內容，而是依每個人的情況與需要分別教導。
我們為什麼要建立正念？唯有正念取住所緣，慧才能了知它。正念本身不能了知，慧本身也不能取住所緣；兩者共同運作。受隨觀包含兩點：
一、持續隨觀；
二、正確、如實地了知受，了知其自相，以及無常、苦、無我三種共相。
關於五蘊（身與心），佛陀教導兩類：一般蘊或自然五蘊，以及五取蘊（upādānakkhandha）；兩者並不相同。五取蘊是以邪見與貪愛（diṭṭhi、taṇhā）看待自然五蘊。五取蘊是觀禪修習的所緣；佛陀教導這些，是為了以觀禪治除邪見與錯誤思想。
佛陀在《中部》MN 59〈多受經〉中教導多種受。依其本性，受可分為樂（sukha）、苦（dukkha）與不苦不樂（upekkhā）三種。首先應在五蘊中看見這些受，以正念加以觀察。若依身心所屬，可分為五種：
1. 身樂受（kāyika-sukha）。
2. 身苦受（kāyika-dukkha）。
3. 心樂受（cetasika-sukha）。
4. 心苦受（cetasika-dukkha）。
5. 不苦不樂受。
心的樂受與苦受也稱為喜受（somanassa-vedanā）與憂受（domanassa-vedanā）。身體生起的受會影響心，反之亦然。它們有何差別？兩者都與心有關，但樂受（sukha-vedanā）生起於身，喜受（somanassa-vedanā）則生起於心；一者顯現於身，一者顯現於心。
身受源於身體而影響心。心受（cetasika-vedanā）只在心中生起，不直接與身體相關；它可以自行出現，例如微笑，但也能影響身體。凡夫（puthujjana）與聖者（ariya）對受的反應大不相同。身體疼痛時，凡夫的心也痛苦；聖者則不同，身體雖痛，心卻不苦。
若不覺知受，心便受貪（lobha）與瞋（dosa）影響。這種情形反覆發生，就會加速、增強而穩固，成為隨眠（anusaya），以煩惱的形式潛伏於心。若再次經歷同類經驗，欲與貪（kāmarāga）便會生起。
這些情形由潛伏的煩惱所引起，所以隨眠也可稱為未來可能生起的煩惱；只要因緣具足，它就會生起。也就是說，一個人再次遇到相同經驗時，這種心態便會重現。我們看見某物而生貪或瞋，下次再看見它時，貪或瞋也會再度生起。
因此，我們必須具念、覺知這些受。若不覺知受，也不省察、隨觀，它們就會一再重現，貪與瞋也會愈來愈強；如此，我們便無法從生死輪迴中解脫。
這如同球隨著受一路滾動。人因苦受踢打而墮入地獄，因樂受而成為餓鬼，因不苦不樂受而成為畜生。因此，佛陀說四惡趣是眾生經常居住的家。在緣起（paṭiccasamuppāda）的教導中，佛陀說「受緣愛」。
佛陀為何不說受緣瞋？因為貪愛或欲望生起的次數比瞋更多。例如，窮人想變得富有，富人又想擁有更多；生起的總是各種貪愛。若不了知不苦不樂受，無明（avijjā）或癡（moha）便會介入。
以隨觀徹底了解五蘊非常重要。色身與受，也就是身與受，是很值得探究的主題。人的五蘊在日常生活中共同運作，不能分離。人類終日像奴隸一樣照料身體；這一切都是有為之苦，無有止境。
我們甚至為身體把珍貴時間耗費在睡眠上，每天也都為身體的存續忙碌。即使我們像忠實奴僕一般服侍它，它卻對我們毫無同情與感激，反而以衰老、疾病與死亡壓迫、折磨我們。
與身體相連的有為之苦確實非常巨大。若了解繫縛於色身的這種苦，我們便能離貪而輕易放下。受在人生中極為重要，甚至可以說人忙碌的一切都是為了受。受與身心關係密切，並影響兩者；我們不惜代價取得喜歡的事物，又設法排除一切不喜歡的事物。
受對人的影響很大，這無可否認。看看今日世界正在發生的事情：世間許多問題與痛苦都經由受產生。為了樂受或欲樂，人類毫無節制地用盡各種方法賺錢。各種污染問題因此遍及社會、自然環境與整個地球。苦受、惡意或仇恨則透過戰爭與恐怖主義，殺害、傷害許多無辜者。人命已不再安全，危險始終伺伏。人若能駕馭受，成為受的主人，世界將成為更適合居住的地方。
修習受隨觀時，感到樂受，便具念了知：「我感到樂受。」苦受與不苦不樂受生起時，也以同樣方式了知：「我感到苦受」或「我感到不苦不樂受」等。
教導的第一部分，佛陀說明樂、苦、不苦不樂三種基本受；只觀察這三種受，本身便能導向證悟。《念住經》在這三種基本受後，又把每一種受分為世俗的（sāmisa）與非世俗的（nirāmisa）。
因此，總共有九種受必須隨觀；無論何時、何種受生起，都應如實觀察。若問：「誰在感受受？」答案是：受本身在領受。除了受，並沒有一個感受者；這只是一種自然現象或自然過程。所緣（ārammaṇa）與心的依處（vatthu）接觸（phassa），受才領受，或心才生起。
存在的只有因果現象，只有自然之法生起；這就是正見。受生起，受領受。受對我們極為重要，因為受引生貪愛（taṇhā），貪愛再引生苦（dukkha）。貪愛生起，苦便生起；若不能善加處理受，就無法逃離苦。
人類強烈執著於受，所以世上才有許多人為問題與痛苦。這就像魚貪著餌食，吞下後痛苦死去；也像剃刀刃上的一滴蜂蜜，任何人去舔都將遭受劇痛。甚至可以說，人類為了受而彼此爭鬥。了知受的自相後，接著是：「他於內受隨觀受、於外受隨觀受、於內外受隨觀受。」自己與他人的受，同樣都只是受。
繼續修習，便能辨知受的無常、苦、無我三種共相。先了知受的生起與滅去；正念（sati）始終跟上受，智（ñāṇa）便逐漸增長。有了觀智，邪見與貪愛（diṭṭhi、taṇhā）不會生起；經過一段時間，對受的執取脫落，心便獲得解脫（vimokkha）。
(2) Contemplation of Feelings: Vedanānupassanā
__ Feelings arise in all minds. When the mind meets or contacts with an object & has experience. Mind exists with feeling. It feels the taste of the object. This experience is feeling. Perception (saññā) is noting the object & feeling (vedana) feel it. Feelings are three types; good, bad, neither good nor bad or neutral feelings. Vedanānupassanā is contemplating the feeling or experience of the mind. Happy & unhappy are talking about vedana.
In some meditation centers, talking about to contemplate until the feelings are expired or to overcome vedana. Could it be expired? With the mind exists & vedana also exists. Even a very short period of mind (i.e., tadanga) has a feeling (vedana), e.g. – The Path Mind (magga-citta). It experiences Nibbāna as happiness. (Here to overcome vedana means to overcome dukkha vedana with the contemplation. It is possible by practice). Mental factors (cetasika) are the movements of the mind.
So as a function, they are one. Therefore we are using them as mind (citta). There are 52 types of mental factors (cetasikas). From there, the Buddha took out feelings (vedana) as a particular contemplation.
In the Dīgha Nikāya, Sakka-pañhā Sutta, the Buddha also taught Sakka – the deva king on vedana contemplation. There are also suttas in the Vedanasaṁyutta connection with vedana. The Buddha could not talk all about vedana in one sitting. He taught them accordingly with each person & necessity.
Why are we establishing mindfulness (sati)? The only sati takes the object that paññā can know it. Sati cannot know & paññā also cannot take the object. They are working together.
In the contemplation of feelings;
[1] continuous contemplation
[2] to know about feelings rightly or correctly.
To know its intrinsic nature & universal three characteristics of anicca, dukkha & anatta.
__ About the five khandhas (mind & body), the Buddha taught two types; ordinary khandhas or natural khandhas & clinging khandhas (upādānakkhandhā). They are not the same. Clinging khandhas mean, viewing the natural khandhas with wrong view & craving (ditthi & tanhā). These upādānakkhandhās are objects of insight meditation. The Buddha taught them for vipassanā to cure wrong views & thinkings.
In the Bāhu-vedaniya Sutta, the Buddha taught about many feelings. Feelings can be analyzed into three kinds accordingly to their nature; pleasant (sukha), unpleasant (dukkha) & neutral (upekkha) feelings. Firstly, contemplating to see them in the khandha, observe with sati. Can be divided into five types with sense faculties; these are –
[1] pleasant bodily feeling (kayika-sukha),
[2] unpleasant bodily feeling (kayika-dukkha),
[3] pleasant mental feeling (cetasika-sukha),
[4] unpleasant mental feeling (cetasika-dukkha)
[5] neutral feeling.
Pleasant & unpleasant mental feelings are also called – somanassa vedana & domanassa vedana. Feelings arise in the body affect the mind, and vice versa. What are their differences? Both of them are connecting with the mind. Pleasant feeling (sukha vedana) arises in the body & pleasant mental feeling (somanassa vedana) arises in mind. It appears in the body & the mind. It is body origin & effecting the mind.
Mental feelings (cetasika vedana) only arise in mind & not relate to the body directly. It can appear by itself, e.g., smiling. But it can also affect the body. Worldlings (puthujjana) & noble beings (ariyas) are quite different in reaction to feelings. When the body pains & the mind of the worldling also pain. But noble beings are different if the body pains & the mind, not pains.
Without the awareness of feelings, the mind is affecting by greed (lobha) & anger (dosa). If these are happening a lot & it has acceleration and becoming strong & stable as a latent tendency (anusaya). It is latent in mind as defilements.
If have these kinds of experience again, desire & lust arise (kāmarāga). These things are happened because of latent defilements. Therefore anusaya can be said as future defilements. If the causes are there & it can arise. It means, someone has this kind of experience again, this mental state will arise again. If we see something become greedy or angry & if we see it again will arise. Therefore we have to be mindful or aware of them.
No awareness of feelings & not reflect or contemplate them; they are coming again & again. Greed & anger are becoming stronger. Then, we can not liberate from the round of existence (saṁsāra).
It was like a ball rolling among with feelings. Human beings are kicking by dukkha vedana & fall into hell, by sukha vedana become ghosts & by upekkha vedana become animals. Therefore, the Buddha said that the frequent homes of beings were the four woeful planes. In the teaching of Dependent Arising (paticcasamupada), the Buddha taught that feeling (vedana) conditions craving (tanhā).
Why the Buddha not said or mentioned it as anger? Because craving or desire is happening more than anger. E.g., poor people want to be rich & rich people wanting more & more. Only tanhās are coming. Not knowing about neutral feelings (upekkha vedana) & ignorance (avijjā) or delusion (moha) comes in.
__ It is very important to understand the five khandhas thoroughly by contemplation. The physical body & feelings (kāya & vedana) are very interesting subjects. For human beings, the five khandhas are working together in daily life & cannot separate. Human beings are looking after the body the whole time like a slave. These all are conditioned dukkha & without end.
We are even wasting our precious times with sleep also for the body. We are busy every day for the survival of the body. Even we are treating him like a loyal slave; it has no sympathy & gratitude to us. It is oppressing & tormenting us with old age, sickness & death. Conditioned dukkha which connecting to the body is very great indeed. If we understand the conditioned dukkha which binds to the physical body; can be dispassionate & easily let go of it.
Feelings are too important in human life, and it can be said that we are busy for feelings. It is very closely related to the body & the mind. It affects both. We try to get what we like with any cost — and then getting rid of anything that we do not like.
Feelings have a lot of influence on human beings is cannot be denied. Look at what is happening in today world. Many problems & sufferings are going on in the world through feelings. For pleasant feeling or sensual pleasures, human beings try with any mean to make money without any control.
All sorts of pollutions problems going on in societies, natural environments & the earth. For unpleasant feeling or ill-will or hatred that killing & harming a lot of innocent human beings by wars & terrorism. Human life is not secure anymore. There are dangers always waiting for us. If men can control feelings or become the masters of feeling and the world will be a better place to live.
In the contemplation of feeling; when someone feels a pleasant feeling, he knows “I feel a pleasant feeling” with mindfulness (sati) that he knows about it. With unpleasant & neutral feelings also in the same way to know them when they are arising as; “I feel an unpleasant feeling & a neutral feeling, etc.”
In the first part of the instruction, the Buddha taught the three basic kinds of feelings; pleasant, unpleasant & neutral. Because by themselves can lead to realization. In the satipatthāna sutta, after mentioned these 3
basic feelings were followed by an additional subdivision of feeling into worldly (sāmisa) & unworldly (nirāmisa). Therefore totally nine kinds of feelings have to be contemplated, whenever & whatever type of feeling arising.
If we ask the question; “Who is feeling the vedana?” The answer is vedana feels it. Except vedana and no feeler is there. It is just only natural phenomena or natural process. Sense object (ārammana) contacts (phassa) with sense base (vatthu) that we have the feeling to feel or mind arises. There are only causes & effects phenomena exist. Only natural phenomena are arising. This is the right view.
Vedana arises & vedana feels it. Vedana is very important for us because it leads to craving (tanhā). And then, tanhā leads to suffering (dukkha). With tanhā arises & dukkha will arise. If we cannot deal with feelings & cannot escape dukkha.
Because human beings have a strong attachment to vedana that there are a lot of human problems & sufferings exist in the world. It was like a fish craving for the bait & swallowed it that & died painfully. Also, it was like a drop of honey on the edge of a razor blade whoever licking it would suffer painfully. Even we can say human beings are fighting each other for vedana.
After knowing about the intrinsic nature of feelings; come; “He abides contemplating feelings internally, externally, & both.” Vedana in oneself & others are the same kinds of vedana.
With continued practice & discerning the three universal characteristics of vedana; inconstant, dukkha & not-self. First, knowing the arising & passing away of feelings, mindfulness (sati) is always keeping up with feelings that knowledge (ñānam) develops. With the insight knowledges wrong view & craving (ditthi/tanhā) not arise. After sometimes clinging to feelings fall away. And then the mind becomes free (vimokkha).
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
32.5 心隨觀 ｜ Contemplation of the mind :Cittānupassanā
—— 心隨觀
在日常生活中，心藉由了知諸所緣（ārammaṇa）而相續生起。從結生識開始，心依所緣與依處（ārammaṇa、vatthu）不斷生起。要覺知這些心，必須修習。我們常常談論心，例如說「我生氣了」，卻不能反觀心的本性。心變化得極快，佛陀甚至說很難找到適當的事物與它相比；所以我們不能以一般程度的正念（sati）了知它。
我們不能以同一個心了知這個心；這個心只能由隨後生起的另一個心了知。若不能了知，執取與執著便會介入，造成錯誤。不能如實了知，問題自然隨之而來。
佛陀在《相應部》的一部經中說，不了解佛法的人把心看成穩定、恆常存在；如果一定要如此看待，倒不如把身體看成恆常，因為身體至少能維持一生。把心看成恆常並不恰當。佛陀舉了如下譬喻：猴子在森林中遊蕩，抓住一根樹枝，放掉後又抓住另一根，再放掉又抓住下一根，如此不斷。
同樣地，心或識生起、滅去，接著另一個心又生起；日日夜夜都是如此。心隨觀，就是以正念觀察心，了知心的本性。現在讓我們探究心的本性。經典描述「心」時，有時也把心所（cetasika）包括在內。
《念住經》並未另行談論心所；此處所說的心，指了知所緣的本性。有時「心」一詞也指「定」；說「心支配世界」時，則包括心所。在本經中，心了知從六門出現的所緣。
此處不包括受、想與行；每種自然之法都有自己的特相，此處的心只執持、了知所緣，所以心的自相就是了知。自然之法有兩種相：
1. 自相（sabhāva-lakkhaṇa）：不與其他法共有，只屬於該法本身。
2. 共相（sāmañña-lakkhaṇa）。
觀禪修行必須從自相開始。若未從自相開始便觀無常，並非真正的了知，只是以思考而知；唯有親見真實的無常，才是觀禪，才能辨知勝義法。思考可能正確，也可能錯誤。
正確的思考可以支持修行，卻不能直接了知勝義法。心或心法傾向、朝向所緣，這是它的特相。心可以取遙遠的所緣；然而，不少一般佛教徒誤把這一點理解為心能旅行到很遠的地方。
這種理解近似靈魂或自我（atta）的觀念。兩個心不能同時生起，只能一個接一個生起。心所依之處是心所依處或心基（義註稱 "hadaya"，佛陀則說 "vatthu）。心並非長存於該處，只是在那裡生起。
有經驗的禪修者知道這一點。譬如，吉他的聲音並不存放在樂器中；只有手指撥動琴弦時，聲音才會生起。
心的本性是傾向所緣；受與心一同領受所緣；心與所緣接觸則是觸（phassa）的本性。我們通常說「心知道所緣」，例如「這朵花很美」、「天氣太熱」；但這些說法談的是觸及所緣，並不是在談心本身。
我們談論外在所緣，忘了心而只說所緣。佛陀在心隨觀中，要我們覺知、憶念心。心也與心所共同生起。一切心都了知所緣，其本性只有一種；佛陀在此依心所處的狀態加以區分，共分十六種，但並非每個人都具有全部十六種狀態。
佛陀只是作概括說明。這裡的十六種心，與其他典籍所列的不相同，例如《攝阿毘達磨義論》中的分類。為了隨觀，佛陀把心分為十六種；這如同按毛色把牛分類，但所有的仍然都是牛。同理，一切心的本性都只是了知。
修習指示是：「他了知有貪心為有貪心」等。若只觀察貪或欲本身，便成為法隨觀。然而，實際隨觀時若忙著分辨「這是身，還是受？」反而會錯失要點；沒有必要如此分辨，否則只會困在辨別隨觀所緣之中。
佛陀在四念住中教導觀禪可能出現的四類所緣：身、受、心、法。我們不能預先限定「我只觀心」或「我只觀受」等；無論什麼生起，只須了知當下生起的現象。身隨觀的色法較為獨立，不與其他所緣混合；受、心與法則共同交織。
因此，不必勉強分辨。《清淨道論》與馬哈希禪師都教導，應隨觀任何正在生起的現象。起初很難把所有現象都納入隨觀，隨著修習便會逐漸容易。
十六種心都屬世間心，不包括出世間心。它們由八組相對的類別組成，可再分為兩組：一般的心態與較高的心態。第一組包括一般的不善心態與善心態；第二組則涉及較高心態的有無。
一般心態的八類是：
1. 有貪心（sarāga）。
2. 無貪心（visarāga）。
3. 有瞋心（sadosa）。
4. 無瞋心（visadosa）。
5. 有癡心（samoha）。
6. 無癡心（visamoha）。
7. 昏沉、收縮之心（saṅkhitta）。
8. 散亂之心（vikkhitta）。
較高心態的八類是：
9. 廣大心或禪那心（mahaggata）。
10. 不廣大心或非禪那心（amahaggata）。
11. 無上心或無色禪心（anuttara）。
12. 有上心或色禪心（sa-uttara）。
此處的「無上」不包括出世間心；"anuttara" 與 "sa-uttara" 仍是較高層次或一般的善心狀態。
13. 有定心（samāhita）。
14. 無定心（asamāhita）。
15. 解脫心（vimutta）。
16. 未解脫心（avimutta）。
禪師說，此處的解脫心是藉觀智而解脫的心；例如照見無常，便從「常」（nicca）的觀念中解脫。
接著是第二階段：「他於內心隨觀心、於外心隨觀心、於內外心隨觀心。」這些心的本性都相同。隨著修習，隨觀能緊隨著心並加以了知；進一步發展後，便能辨知心的生起與滅去。
他建立「有心」的正念，只達到純粹了知所需的程度。禪修者於是遠離邪見與貪愛（diṭṭhi、taṇhā），不依賴任何事物，也不執取世間的一切。此時，心便獲得自由。
(3) Contemplation of the mind :Cittānupassanā
__ In daily life, the minds are arising continuously by knowing the sense objects (arammanas). Starting from the rebirth consciousness, the mind depends on sense objects & mind base (arammanas & vatthu) & is arising continuously. To be aware of them, it needs practice. We are talking about the mind very often. E.g.,
I am angry; but we cannot reflect its nature. The mind changed too fast that the Buddha himself mentioned the difficulty of comparison for it. Therefore we cannot know it with normal mindfulness (sati).
We cannot know about this mind with the same mind. Only can be known with the following mind (another mind). Without knowing & mistakes can come in with clinging & attachment. It is natural that without knowing rightly & problems follow on.
In a sutta in Saṁyutta Nikāya, the Buddha said that people no Dhamma knowledge viewed the mind as stable & always existed. But if they took the body in this way was better. Because it existed for the whole life. Viewing the mind in this way was not proper.
The Buddha gave the following simile. A monkey roaming through a forest grabbed hold of one branch, let that go & grabbed another, & then let that go & grabbed another, etc. In the same way mind or consciousness arises & ceases, & then follows by another mind, etc. by day & by night. Contemplation of the mind is to know the nature of the mind by observing with mindfulness (sati). Let us study the nature of the mind.
In the texts, which described the mind as sometimes included mental factors (cetasika). In the satipatthāna sutta was not talking about the mental factors. Here it referred to the knowing nature of the sense objects. Sometimes mind referred to samādhi (concentration). The mind was governing the world referred to mental factors. In this sutta, the mind knows the objects which are arising from the six sense doors. It is not including feelings, perceptions & mental formations.
The natural phenomenon has its characteristic. Here the mind knows the objects only. So here, the individual character of the mind is knowing. In nature, there are two characteristics;
[1] individual characteristic (sabhāva lakkhana), not relate to others & belong to itself
[2] universal characteristic (samaññā lakkhana).
In vipassanā practice, has to start at individual characteristic. Without starting from here & contemplate impermanence is not knowing. This is only knowing by thinking. Only seeing the real impermanence becomes vipassanā. This will only discern the ultimate reality. Thinking may be right or maybe not.
Right thinking can be a support for the practice. But not knowing the ultimate reality directly. Mind or mental phenomena are bending or inclining towards the sense objects. This is its characteristic. The mind can take the objects from far away. Even a lot of ordinary Buddhists take this point wrongly as the mind can travel very far away. This is similar to the soul or atta.
Two kinds of mind cannot arise together & only one by one. The place of the mind is the heart base or mind base (Heart base was by the commentary & mind base was by the Buddha. In Pali, hadaya & vatthu). This mind base is not existing there. But it is arising there. Experienced meditators knew this point. As an example, the sounds of a guitar are not in the music instrument. The sounds are arising only by plucking or strumming with the fingers.
__ The nature of the mind is inclining towards the sense objects. Vedana is feeling the object with the mind. The mind touches with the sense object is the nature of the contact (phassa). Usually, we are talking about knowing the mind knows the sense objects. E.g., this flower is beautiful. It is too hot. This is talking about contact (phassa), & not about the mind. We are talking about external objects. Forgetting the mind & talking about the objects.
In the contemplation of the mind, the Buddha told us to be aware or mindful of the mind. The mind also mixed with mental factors. All minds know the objects that they are only one nature. Here the Buddha distinguished the minds related to its situations. It can be 16 types. Not necessary everyone has 16 types. The Buddha mentioned it in general. Here, the 16 types of mind & in the other places were not the same; e.g. in the Abhidhammatha Sangaha – Comprehensive Manual of Abhidhamma.
For contemplation purpose, the Buddha divided it into 16 types. It is like separating the cows with their colors, but all of them are cows. In the same case, all minds, nature is only knowing. The instruction was;
“He knows a lustful mind as a lustful mind, etc.”
If we contemplate only greed or lust, then it becomes contemplation of dhammas. But in the real contemplation, with the discrimination of “Is it the body or the feeling?”, then you miss the point. Not necessary to discriminate in this way. You will be caught up with an object of contemplation.
In the satipatthāna, the Buddha taught the possible four types of object in vipassanā practice (body, feeling, mind & dhamma). We cannot say, I will contemplate the only mind, only feeling, etc. Whatever it is arising, only need to know the arising phenomenon there. Contemplation of the body is existing as form (rūpa) & not mixing with others. But feeling (vedana), mind (consciousness) & dhammas are mixing up together. So it is unnecessary to discriminate them.
In the Visuddhimagga Text & Mahasi Sayadaw, both instructed to contemplate whatever was arising. In the beginning, it is difficult to contemplate all of them. With the practice and it becomes easier.
__ The sixteen states of mind are mundane & not including the supramundane. They are eight categories can be subdivided into two sets. These two sets are ordinary states of mind & higher states of mind. The first set includes unwholesome & wholesome ordinary states of mind. The 2nd set is concerned with the presence or absence of higher states of mind.
Eight categories of ordinary states of mind:
[1] lustful (sarāga)
[2] Without lust (visarāga)
[3] angry (sadosa)
[4] Without anger (visadosa)
[5] deluded (samoha)
[6] Without delusion (visamoha)
[7] contracted or sloth-&-torpor (saṅkhitta)
[8] distracted (vikhitta)
Eight categories of higher states of mind:
[9] great or jhānic mind (mahaggata)
[10] mind without jhānas (amahaggata)
[11] unsurpassable or immaterial jhānas (anuttara)
[12] surpassable or material jhanas (sa-uttara). Here the unsurpassable not include Supramundane. Anuttara & sa-uttara also higher & ordinary wholesome mental states.
[13] concentrated or samādhi mind (samāhita)
[14] without samādhi (asamāhita)
[15] liberated (vimutta)
[16] without liberated (avimutta).
__ Here Sayadaw referred to the liberated mind state is with insight knowledge. E.g., by seeing anicca (inconstant) liberate from nicca (permanent).
__ And then as a 2nd stage; “He abides contemplating the mind internally, externally & then both.” All are the same nature. With the practice, the contemplation sticks with the mind & knowing about it and with the development, discerning the arising & passing away regarding the mind. The mindfulness that there is a mind is established in him to the extent necessary for bare knowledge. And then the yogi frees from wrong view & craving (ditthi & tanhā), becomes independent and not clinging anything in the world. Now, the mind is free.
在日常生活中，心藉由了知諸所緣（ārammaṇa）而相續生起。從結生識開始，心依所緣與依處（ārammaṇa、vatthu）不斷生起。要覺知這些心，必須修習。我們常常談論心，例如說「我生氣了」，卻不能反觀心的本性。心變化得極快，佛陀甚至說很難找到適當的事物與它相比；所以我們不能以一般程度的正念（sati）了知它。
我們不能以同一個心了知這個心；這個心只能由隨後生起的另一個心了知。若不能了知，執取與執著便會介入，造成錯誤。不能如實了知，問題自然隨之而來。
佛陀在《相應部》的一部經中說，不了解佛法的人把心看成穩定、恆常存在；如果一定要如此看待，倒不如把身體看成恆常，因為身體至少能維持一生。把心看成恆常並不恰當。佛陀舉了如下譬喻：猴子在森林中遊蕩，抓住一根樹枝，放掉後又抓住另一根，再放掉又抓住下一根，如此不斷。
同樣地，心或識生起、滅去，接著另一個心又生起；日日夜夜都是如此。心隨觀，就是以正念觀察心，了知心的本性。現在讓我們探究心的本性。經典描述「心」時，有時也把心所（cetasika）包括在內。
《念住經》並未另行談論心所；此處所說的心，指了知所緣的本性。有時「心」一詞也指「定」；說「心支配世界」時，則包括心所。在本經中，心了知從六門出現的所緣。
此處不包括受、想與行；每種自然之法都有自己的特相，此處的心只執持、了知所緣，所以心的自相就是了知。自然之法有兩種相：
1. 自相（sabhāva-lakkhaṇa）：不與其他法共有，只屬於該法本身。
2. 共相（sāmañña-lakkhaṇa）。
觀禪修行必須從自相開始。若未從自相開始便觀無常，並非真正的了知，只是以思考而知；唯有親見真實的無常，才是觀禪，才能辨知勝義法。思考可能正確，也可能錯誤。
正確的思考可以支持修行，卻不能直接了知勝義法。心或心法傾向、朝向所緣，這是它的特相。心可以取遙遠的所緣；然而，不少一般佛教徒誤把這一點理解為心能旅行到很遠的地方。
這種理解近似靈魂或自我（atta）的觀念。兩個心不能同時生起，只能一個接一個生起。心所依之處是心所依處或心基（義註稱 "hadaya"，佛陀則說 "vatthu）。心並非長存於該處，只是在那裡生起。
有經驗的禪修者知道這一點。譬如，吉他的聲音並不存放在樂器中；只有手指撥動琴弦時，聲音才會生起。
心的本性是傾向所緣；受與心一同領受所緣；心與所緣接觸則是觸（phassa）的本性。我們通常說「心知道所緣」，例如「這朵花很美」、「天氣太熱」；但這些說法談的是觸及所緣，並不是在談心本身。
我們談論外在所緣，忘了心而只說所緣。佛陀在心隨觀中，要我們覺知、憶念心。心也與心所共同生起。一切心都了知所緣，其本性只有一種；佛陀在此依心所處的狀態加以區分，共分十六種，但並非每個人都具有全部十六種狀態。
佛陀只是作概括說明。這裡的十六種心，與其他典籍所列的不相同，例如《攝阿毘達磨義論》中的分類。為了隨觀，佛陀把心分為十六種；這如同按毛色把牛分類，但所有的仍然都是牛。同理，一切心的本性都只是了知。
修習指示是：「他了知有貪心為有貪心」等。若只觀察貪或欲本身，便成為法隨觀。然而，實際隨觀時若忙著分辨「這是身，還是受？」反而會錯失要點；沒有必要如此分辨，否則只會困在辨別隨觀所緣之中。
佛陀在四念住中教導觀禪可能出現的四類所緣：身、受、心、法。我們不能預先限定「我只觀心」或「我只觀受」等；無論什麼生起，只須了知當下生起的現象。身隨觀的色法較為獨立，不與其他所緣混合；受、心與法則共同交織。
因此，不必勉強分辨。《清淨道論》與馬哈希禪師都教導，應隨觀任何正在生起的現象。起初很難把所有現象都納入隨觀，隨著修習便會逐漸容易。
十六種心都屬世間心，不包括出世間心。它們由八組相對的類別組成，可再分為兩組：一般的心態與較高的心態。第一組包括一般的不善心態與善心態；第二組則涉及較高心態的有無。
一般心態的八類是：
1. 有貪心（sarāga）。
2. 無貪心（visarāga）。
3. 有瞋心（sadosa）。
4. 無瞋心（visadosa）。
5. 有癡心（samoha）。
6. 無癡心（visamoha）。
7. 昏沉、收縮之心（saṅkhitta）。
8. 散亂之心（vikkhitta）。
較高心態的八類是：
9. 廣大心或禪那心（mahaggata）。
10. 不廣大心或非禪那心（amahaggata）。
11. 無上心或無色禪心（anuttara）。
12. 有上心或色禪心（sa-uttara）。
此處的「無上」不包括出世間心；"anuttara" 與 "sa-uttara" 仍是較高層次或一般的善心狀態。
13. 有定心（samāhita）。
14. 無定心（asamāhita）。
15. 解脫心（vimutta）。
16. 未解脫心（avimutta）。
禪師說，此處的解脫心是藉觀智而解脫的心；例如照見無常，便從「常」（nicca）的觀念中解脫。
接著是第二階段：「他於內心隨觀心、於外心隨觀心、於內外心隨觀心。」這些心的本性都相同。隨著修習，隨觀能緊隨著心並加以了知；進一步發展後，便能辨知心的生起與滅去。
他建立「有心」的正念，只達到純粹了知所需的程度。禪修者於是遠離邪見與貪愛（diṭṭhi、taṇhā），不依賴任何事物，也不執取世間的一切。此時，心便獲得自由。
(3) Contemplation of the mind :Cittānupassanā
__ In daily life, the minds are arising continuously by knowing the sense objects (arammanas). Starting from the rebirth consciousness, the mind depends on sense objects & mind base (arammanas & vatthu) & is arising continuously. To be aware of them, it needs practice. We are talking about the mind very often. E.g.,
I am angry; but we cannot reflect its nature. The mind changed too fast that the Buddha himself mentioned the difficulty of comparison for it. Therefore we cannot know it with normal mindfulness (sati).
We cannot know about this mind with the same mind. Only can be known with the following mind (another mind). Without knowing & mistakes can come in with clinging & attachment. It is natural that without knowing rightly & problems follow on.
In a sutta in Saṁyutta Nikāya, the Buddha said that people no Dhamma knowledge viewed the mind as stable & always existed. But if they took the body in this way was better. Because it existed for the whole life. Viewing the mind in this way was not proper.
The Buddha gave the following simile. A monkey roaming through a forest grabbed hold of one branch, let that go & grabbed another, & then let that go & grabbed another, etc. In the same way mind or consciousness arises & ceases, & then follows by another mind, etc. by day & by night. Contemplation of the mind is to know the nature of the mind by observing with mindfulness (sati). Let us study the nature of the mind.
In the texts, which described the mind as sometimes included mental factors (cetasika). In the satipatthāna sutta was not talking about the mental factors. Here it referred to the knowing nature of the sense objects. Sometimes mind referred to samādhi (concentration). The mind was governing the world referred to mental factors. In this sutta, the mind knows the objects which are arising from the six sense doors. It is not including feelings, perceptions & mental formations.
The natural phenomenon has its characteristic. Here the mind knows the objects only. So here, the individual character of the mind is knowing. In nature, there are two characteristics;
[1] individual characteristic (sabhāva lakkhana), not relate to others & belong to itself
[2] universal characteristic (samaññā lakkhana).
In vipassanā practice, has to start at individual characteristic. Without starting from here & contemplate impermanence is not knowing. This is only knowing by thinking. Only seeing the real impermanence becomes vipassanā. This will only discern the ultimate reality. Thinking may be right or maybe not.
Right thinking can be a support for the practice. But not knowing the ultimate reality directly. Mind or mental phenomena are bending or inclining towards the sense objects. This is its characteristic. The mind can take the objects from far away. Even a lot of ordinary Buddhists take this point wrongly as the mind can travel very far away. This is similar to the soul or atta.
Two kinds of mind cannot arise together & only one by one. The place of the mind is the heart base or mind base (Heart base was by the commentary & mind base was by the Buddha. In Pali, hadaya & vatthu). This mind base is not existing there. But it is arising there. Experienced meditators knew this point. As an example, the sounds of a guitar are not in the music instrument. The sounds are arising only by plucking or strumming with the fingers.
__ The nature of the mind is inclining towards the sense objects. Vedana is feeling the object with the mind. The mind touches with the sense object is the nature of the contact (phassa). Usually, we are talking about knowing the mind knows the sense objects. E.g., this flower is beautiful. It is too hot. This is talking about contact (phassa), & not about the mind. We are talking about external objects. Forgetting the mind & talking about the objects.
In the contemplation of the mind, the Buddha told us to be aware or mindful of the mind. The mind also mixed with mental factors. All minds know the objects that they are only one nature. Here the Buddha distinguished the minds related to its situations. It can be 16 types. Not necessary everyone has 16 types. The Buddha mentioned it in general. Here, the 16 types of mind & in the other places were not the same; e.g. in the Abhidhammatha Sangaha – Comprehensive Manual of Abhidhamma.
For contemplation purpose, the Buddha divided it into 16 types. It is like separating the cows with their colors, but all of them are cows. In the same case, all minds, nature is only knowing. The instruction was;
“He knows a lustful mind as a lustful mind, etc.”
If we contemplate only greed or lust, then it becomes contemplation of dhammas. But in the real contemplation, with the discrimination of “Is it the body or the feeling?”, then you miss the point. Not necessary to discriminate in this way. You will be caught up with an object of contemplation.
In the satipatthāna, the Buddha taught the possible four types of object in vipassanā practice (body, feeling, mind & dhamma). We cannot say, I will contemplate the only mind, only feeling, etc. Whatever it is arising, only need to know the arising phenomenon there. Contemplation of the body is existing as form (rūpa) & not mixing with others. But feeling (vedana), mind (consciousness) & dhammas are mixing up together. So it is unnecessary to discriminate them.
In the Visuddhimagga Text & Mahasi Sayadaw, both instructed to contemplate whatever was arising. In the beginning, it is difficult to contemplate all of them. With the practice and it becomes easier.
__ The sixteen states of mind are mundane & not including the supramundane. They are eight categories can be subdivided into two sets. These two sets are ordinary states of mind & higher states of mind. The first set includes unwholesome & wholesome ordinary states of mind. The 2nd set is concerned with the presence or absence of higher states of mind.
Eight categories of ordinary states of mind:
[1] lustful (sarāga)
[2] Without lust (visarāga)
[3] angry (sadosa)
[4] Without anger (visadosa)
[5] deluded (samoha)
[6] Without delusion (visamoha)
[7] contracted or sloth-&-torpor (saṅkhitta)
[8] distracted (vikhitta)
Eight categories of higher states of mind:
[9] great or jhānic mind (mahaggata)
[10] mind without jhānas (amahaggata)
[11] unsurpassable or immaterial jhānas (anuttara)
[12] surpassable or material jhanas (sa-uttara). Here the unsurpassable not include Supramundane. Anuttara & sa-uttara also higher & ordinary wholesome mental states.
[13] concentrated or samādhi mind (samāhita)
[14] without samādhi (asamāhita)
[15] liberated (vimutta)
[16] without liberated (avimutta).
__ Here Sayadaw referred to the liberated mind state is with insight knowledge. E.g., by seeing anicca (inconstant) liberate from nicca (permanent).
__ And then as a 2nd stage; “He abides contemplating the mind internally, externally & then both.” All are the same nature. With the practice, the contemplation sticks with the mind & knowing about it and with the development, discerning the arising & passing away regarding the mind. The mindfulness that there is a mind is established in him to the extent necessary for bare knowledge. And then the yogi frees from wrong view & craving (ditthi & tanhā), becomes independent and not clinging anything in the world. Now, the mind is free.
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
32.6 法隨觀 ｜ Contemplation of the dhammas – Dhammānupassanā
—— 法隨觀
簡要而言，四念住的所緣只有身與心。身隨觀稱為辨知色（rūpa-pariggaha）；受隨觀與心隨觀稱為辨知名（nāma-pariggaha）；把身與心的隨觀合在一起，就是法隨觀（dhammānupassanā）。
身隨觀所觀察的是真實色法。它們依因緣生起，源自業、心、時節與食（kamma、citta、utu、āhāra）。
另有一些色法不是由這些因直接產生，而是真實色法所呈現的結果，稱為不完成色（anipphanna-rūpa），例如空界。二十八色中，十八種是完成色，十種是不完成色。觀察色法時，只觀察十八種完成色，例如四大種；觀察心時，只觀察世間心及其心所，因為它們造成輪迴之苦。
在五個道支所構成的隨觀心中，正念與智（慧）是最重要的道支，因為正念取住所緣，智則加以觀察。「法」的含義十分廣泛，因此必須依它在不同場合的作用界定其義。
否則便容易混淆。如果把「法」理解為具有本性者，它便涵蓋一切，甚至涅槃。「法」的主要含義是非眾生、非靈魂（nissatta、nijjīva）；與其他詞組合時，則應理解為具有自身本性。依此意義，「法」涵蓋一切。法隨觀分為五個部分：
1. 五蓋（nīvaraṇa）。
2. 五蘊（khandha）。
3. 十二處（āyatana）。
4. 七覺支（bojjhaṅga）。
5. 四聖諦（ariya-sacca）。
佛陀為什麼只列出這五類法？法的範圍很廣，而這五類最為重要。在世間生活中，辨別何者重要、何者不重要極為關鍵。多數人把寶貴的時間與精力浪費在不重要的事情上；我們日常生活中必須特別留意、思考這一點，並據此行動。
一、五蓋
五蓋是：
1. 欲貪（kāmacchanda）。
2. 瞋恚（byāpāda）。
3. 惛沉睡眠（thīna-middha）。
4. 掉舉惡作（uddhacca-kukkucca）。
5. 疑（vicikicchā）。
修習止或觀時，使五蓋遠離非常重要；否則修行無法進步，甚至善法也不能生起。五蓋是染污心的原因，會削弱智慧，甚至能染污原已清淨的心，例如有些禪修者會失去已培育的定。
禪修者必須從五個方面了解每一種蓋。以欲貪為例：
1. 我內心有欲貪。
2. 我內心沒有欲貪。
這是在觀察、檢查五蓋，不只針對當下生起的狀態，也包括經常發生的情形。有人問這算不算修行；禪師說，這就是隨觀。若不反省、檢查，怎會知道它存在與否？有了智慧，才可以加以改正。這一點非常重要。一般人只想著自己擁有或缺少什麼，例如金錢、權力、名聲等；所以總是帶著煩惱（kilesa）思考。
3. 他了知未生的欲貪如何生起，或它為何發生。
必須找出原因。佛陀在此沒有說明「它為何發生」，但在其他經中作了教導。例如，由於對所緣的美麗作非如理作意（ayoniso-manasikāra），貪欲便會生起；問題出現後，煩惱便隨之生起、增長。
4. 已生的欲貪如何除去？
欲貪生起時應如何去除？可以藉由隨觀所緣的不淨（asubha）而除去。
5. 如何防止已除去的欲貪在未來再次生起？
如果能找出答案並努力去除，其餘諸蓋也以相同方式隨觀。接著，禪修者於內法、外法、內外法隨觀法；修行發展後，便能辨知法的生起與滅去等。
二、五蘊
禪修者依五取蘊隨觀法。佛陀教導三種觀察方式：
以色蘊（rūpakkhandha）為例：
1. 如是色 —— 了知它的本性。
2. 如是色的生起。
3. 如是色的滅去。
其餘受、想、行、識四蘊，也以同樣方式隨觀。
三、十二處
禪修者依六內處與六外處隨觀法。眼、耳、鼻、舌、身、意六內處，與色、聲、香、味、觸、法六外處接觸時，六識便生起。
並非每次接觸都一定生起結（saṁyojana）；若結生起，就要找出原因。十結是：身見、疑、戒禁取、欲貪、瞋恚、色貪、無色貪、慢、掉舉與無明。
佛陀的教導是：
「他了知眼，了知色，也了知依兩者而生起的結；他又了知未生的結如何生起、已生的結如何斷除，以及如何防止已斷之結在未來再次生起。」其餘各組內外處也以相同方式了知。
這項教導可簡述如下：
1. 根門與所緣接觸時，識生起等。
2. 結可能生起。
3. 它為什麼生起？
4. 如何去除？
5. 為了去除它，應當做什麼？
接著，禪修者於內法、外法、內外法隨觀法，照見法的生起與滅去等。
四、七覺支
七覺支是能提供有利於覺悟之條件的心法。如同江河傾向、流向大海，覺支也傾向涅槃。七覺支是：
1. 念覺支（sati）。
2. 擇法覺支（dhamma-vicaya）。
3. 精進覺支（viriya）。
4. 喜覺支（pīti）。
5. 輕安覺支（passaddhi）。
6. 定覺支（samādhi）。
7. 捨覺支（upekkhā）。
佛陀為什麼教導覺支？身為人，了解不善法極為重要，這樣才不會陷入其中；了解善法同樣重要，這樣才能加以培育。觀察今日世界，就會明白這些要點何其重要，例如政治衝突、社會問題、不道德行為與各種污染，都比過去更多。若能藉由檢查、觀察了解自己的心，便會清楚知道什麼應做、什麼不應做，什麼適當、什麼不適當，什麼有益、什麼無益等。
關於覺支的修習指示是：「若禪修者內心有念覺支，他便知道自己有念覺支；若內心沒有念覺支，他也知道自己沒有。」
禪修者了知未生的念覺支如何生起，以及已生的念覺支如何藉由修習達到圓滿。上述教導可簡述為隨觀：
1. 我有正念。
2. 我沒有正念。
3. 如何使正念生起？
4. 如何培育正念？
其餘六覺支也以相同方式修習。接著，禪修者於內法、外法、內外法隨觀法；修行發展後，便能辨知法的生滅本性等。
五、四聖諦
四聖諦是四念住隨觀中的最後一項練習。修習指示是：禪修者如實了知：「這是苦，這是苦的生起，這是苦的止息，這是導向苦止息之道。」
前文已相當詳細地解釋四聖諦，此處只作概述。佛陀在初次說法中說明，每一聖諦的通達都有三個層次：學習、修行與證悟。
唯有先認識教法，才能付諸實踐；唯有經由實踐，才能獲得證悟。佛陀如同醫生；四聖諦則如疾病（苦）、病毒（貪愛）、健康（涅槃）與藥物（道支）。
1. 苦聖諦：苦必須被遍知。
2. 集聖諦：苦因必須被斷除，也就是必須斷除貪愛（taṇhā）。
3. 滅聖諦：苦滅必須被證悟，也就是證悟涅槃或苦的終止。
4. 道聖諦：導向苦滅的實踐之道必須被培育。
這條道路就是八正道。因此，四聖諦是修行的成果。要徹底通達苦，必須修習觀禪，也就是修習戒、定、慧。修行持續直到觀禪過程的終點，苦（五蘊，即身與心）及其原因（貪愛）止息；這就是涅槃。
保證
《念住經》接近結尾時，佛陀對精勤而堅定修行的禪修者作出保證：修行七年，可期待證得究竟智，即阿羅漢果；若仍有餘取，則證得不還果。
且不說七年，乃至六年、五年、四年、三年、兩年、一年，七個月、六個月、五個月、四個月、三個月、兩個月、一個月、半個月，乃至七日，皆可期待證得上述二果之一。
這並非誇大。緬甸比丘孫倫禪師（1877–1952）在四個月內獲得最終證悟，也就是從開始修行到證得四道四果只用了四個月；當時是 1920 年。欲了解禪師的生平與修行，可參閱傑克・康菲爾德所著《當代南傳佛教大師》（Living Buddhist Masters）。
第 32 項吉祥 —— 見四聖諦，是所有吉祥中最重要的一項，與終止苦的整體佛教修行相連。因此，我想在這一節提供更多內容。事實上，第 30 項吉祥「自制」、第 31 項「梵行」、第 32 項「見四聖諦」與第 33 項「證悟涅槃」，都彼此相連並與修行有關。
人人都應修習四念住
以下佛法筆記取自難陀摩羅毘旺薩禪師的開示。若不修習四念住，沒有人能證得道果；一些經中有充分證據說明此點。《念住相應》SN 47.12〈那爛陀經〉與《大般涅槃經》DN 16 都提到這一點。
舍利弗尊者回答佛陀：過去每一位菩薩都必須以定的修行捨棄五蓋，專注修習四念住，培育覺支，然後成佛。
佛陀認可了他的回答。阿難尊者也說過相同的話：任何人都是藉由捨棄五蓋、修習四念住並培育覺支而成為聖者。有些作者問：「四念住斷除的是邪見（diṭṭhi），還是貪愛（taṇhā）？」
佛法斷除一切煩惱（kilesa），差別只在於各階段斷除煩惱的數量不同。例如，預流者已斷除一切邪見，也斷除了某種程度的貪、瞋、癡。
此處所說某種程度的貪、瞋、癡，是指足以使眾生投生惡趣的煩惱。舍利弗尊者曾問阿那律尊者：禪修者修到何種程度，才可稱為有學（sekha），也就是在阿羅漢果以前已證得較低階道果的人？
阿那律尊者說，已培育部分四念住的人稱為有學，仍在訓練；完全培育四念住後，便稱為無學（asekha），即阿羅漢。
在《念住相應》的SN 47.4〈娑羅經〉中，佛陀要初出家的比丘與年輕比丘修習四念住。理由是什麼？為了了解身、受、心、法的本性；修習是為了如實（yathābhūtaṁ）了知它們。要成為無學，必須修到完全了解的程度。
成為阿羅漢後，仍須修習四念住。理由是什麼？為了平靜安住於果定（phala-samāpatti）。
《增支部·九集》中有一品稱為《念住品》，其中十部經說明佛陀所教修習四念住的理由（《增支部》AN 9.63〈學力薄弱經〉至《增支部》AN 9.72〈心繫縛經〉）：
1. 為了不破五戒（pañcasīla）。
2. 為了斷除五蓋（pañca-nīvaraṇa）。因此，去除一切不善法就是四念住的修行。
3. 欲樂所緣繫縛心；必須修習四念住，才能去除或遠離它們。
4. 為了斷除五下分結（saṁyojana），即身見、疑、戒禁取、欲貪與瞋恚；這是指證得不還果。這五下分結使眾生繫縛於欲界。
5. 為了超越五趣（gati），即地獄、畜生、餓鬼、人與天；這些也涵蓋三十一界。此處是指成為阿羅漢。
6. 為了斷除五種慳（macchariya）：住處慳、家族慳、利得慳、稱譽慳（美貌與名聲）、法慳。
7. 為了斷除五上分結，即渴望投生為色界禪天或無色界禪天的色貪、無色貪，以及慢、掉舉、無明；這是指成為阿羅漢。
8. 為了遠離心荒蕪（cetokhila），例如對佛、法、僧與修行的疑惑，對同修者的仇恨與厭惡等。內心有這些障礙，修行便不能順利。
9. 為了解除心繫縛（cetasovinibandha），例如欲樂所緣、自己的身體、色身、色界禪天的生命等。人們受持戒或修行戒，卻是為了渴求這些事物，所以必須從中解脫；去除這些繫縛，必須修習四念住。
10. 為了止息身苦、心苦、愁與悲。
為上述十項目的修習四念住，與《念住經》導言及結尾所說的七項結果相連：使眾生清淨，超越愁與悲，滅除苦與憂，證得正理，以及證悟涅槃。
(4) Contemplation of the dhammas – Dhammānupassanā
__ Condensed, the four satipatthāna objects only have mind & body. Contemplation of the body is called rūpapariggaha – discernments of the body. Contemplation of the feelings & mind is called nāmapariggaha – discernments of the mind. Combined the body & the mind contemplations become dhammānupassanā.
In the contemplation of the body – the contemplation is on the real material phenomena. They are arising by causes & conditions. They are originating from kamma, consciousness, temperature & nutriment (kamma, citta, utu, āhāra). Some material phenomena are not by causes, the outcomes of the real material phenomena. They are called non-concrete matters (anipphanna rūpa), as an, e.g. the space element.
There are 28 matters; 18 are concrete & 10 non-concrete matters. In contemplation of matters, only contemplate the 18 concrete matters, e.g., the four great elements. In contemplation of the mind, only contemplate the mundane mind with their mental states. Because they create the suffering of the round of existence.
Among the five path factors (contemplating mind), sati & ñāna (paññā) are the main important factors. Because sati takes the object & ñāna contemplates. The meaning of dhamma is quite extensive. Therefore define its meaning accordingly with its function. If not, it can be confused.
If taking dhamma as nature, then it includes everything, even Nibbāna. The main meaning of dhamma is not a being & not a soul (nisatta & nijiva). Combine with others have to understand as has its nature. So it includes all. Contemplation of dhammas is in 5 sections.
[1] The hindrances (nīvarana)
[2] The aggregates (khandhas)
[3] The sense-spheres (āyatana)
[4] The awakening factors (bojjhaṅga)
[5] The Four Noble Truths (the four ariyasacca).
Why the Buddha only divided these five dhammas? Dhamma is extensive & these only are important. In the world, it is very important to distinguish what is important & what is not or unimportant. Most human beings are wasting their precious times & energies in unimportant things & matters. This point is very important to take care, reflect & act in our daily lives accordingly.
[1] The five hindrances – The 5 Nīvaranas:
__ The 5 hindrances are;
<1> sensual desire (kāmacchanda),
<2> aversion (byāpāda),
<3> sloth-&-torpor (thina-middha),
<4> restlessness-&-worry (uddhacca-kukkucca)
<5> doubt (vicikicchā).
In the practice of samatha or vipassanā to remove them far away is very important. If not, the practice cannot progress. Even wholesome dhammas cannot arise. These hindrances are the causes for the defilement of the mind. It weakens knowledge. Even it can defile the purified mind (e.g., some yogis lost their samādhi which had been developed).
__ For each hindrance, the yogi has to know them in 5 points.—
<1>Sensual desire:
(a) There is sensual desire in me
(b) There is no sensual desire in me.
Contemplate & checking the hindrance. This is not only arising now, but also happen very often. Some ask, this is practice or not. Sayadaw said that this was contemplation. If we do not reflect & check, how do we know it exists or not. With knowledge, we can correct it. This point is very important. Usually, people only are thinking about what things they have or not have? (e.g., money, power, fame…etc.) So people are always thinking with defilements (kilesa)
(c) He knows how unarisen sensual desire can arise or why it happens?
Have to find out the causes. Why it happened, the Buddha not mentioned it here? But he taught in other suttas. E.g., lust arises because of wrong attention (ayoniso) on the beauty of the object. Therefore defilement arises & increases when the problem has arisen.
(d) How can the arisen sensual desire be removed?
When it happens & how to remove it?
Can be removed lust by contemplating the unattractiveness of the object (asubha).
(e) How can a future arising of the removed sensual desire be prevented? The other hindrances are also contemplated in these ways if we can find out the answers & try to remove them. And then contemplating dhammas internally, externally & both. With the development, the yogi discerns the arising & passing away in dhammas, etc.
[2] The aggregates: the Khandhas:
__ The yogi contemplates dhammas in terms of the five aggregates of clinging in the following ways. The Buddha taught three ways; --
<1> Body aggregate (rūpakkhanda)
(a) Such is material form – knowing its nature
(b) Such is its arising
(c) Such is its passing away
__ The other four khandhas of; <2> feeling, <3> cognition <4> volitions & <5> consciousness are also in the same way for contemplations.
[3] Sense-spheres: Āyatanas:
__ The yogi contemplates dhammas in terms of the six internal & external sense-spheres, in the following ways. With the contacts of the six internal sense-spheres (eye, ear, nose, tongue, body & mind) & the six external sense-spheres (forms, sounds, odors, flavors, tangibles & mind objects) the six consciousness arise.
It is not necessary with every contact & fetter (samyojana) arises. If it is arising, then find out the causes. There are ten fetters; belief in a substantial & permanent self; doubt, dogmatic clinging to particular rules & observations, sensual desire, aversion, craving for fine material existence, craving for immaterial existence, conceit, restlessness & ignorance.
The Buddha’s instruction:
“He knows the eye, he knows forms, & he knows the fetter that arises dependent on both, & he also knows how an arisen fetter can arise, how an arisen fetter can be removed & how a future arising of the removed fetter can be prevented.”
The other internal & external sense-spheres also know in this way. The instruction can be put into simple terms.
<1> With the contact of sense doors & sense objects, mind-consciousness arises, etc.
<2> fetters can arise
<3> Why does it happen?
<4> How to remove it?
<5> What has to be done for removing it?
And then the yogi contemplates the dhammas internally, externally & both; seeing the arising & passing away in dhammas, etc.
[4] The awakening factors: Bojjhaṅgas:
__ These are the mental qualities that provide the conditions conducive to awakening. Just as rivers incline & flow towards the ocean, they incline towards Nibbāna. There are 7 bojjhaṅgas;
<1> Mindfulness (sati),
<2> investigation of dhammas (dhamma-vicaya)
<3> energy (viriya),
<4> joy (piti),
<5> tranquillity (passaddhi),
<6> concentration (samādhi)
<7> equanimity (upekkhā).
Why the Buddha taught the bojjhanga dhammas? As a human being, it is very important to know about the unwholesome dhammas. So that we cannot fall into it. Also, as a human being, it is very important to know about wholesome dhamma.
So that we can develop it. If we observe the world today & will know how important these points are (e.g., political conflicts, society problems, immorality, all sorts of pollutions, etc. are happening more than before).
If we know our mind by checking & observing, it becomes clear that what should have to be done & what should not have to be done, what is proper & what is not proper, what is beneficial & what is not beneficial, etc.
The instruction for awakening factors is:
“If mindfulness (sati) is present in the yogi, he knows that mindfulness awakening factor in him. If mindfulness not present in him & knows that also. The yogi knows how the unrisen mindfulness factor can arise. And how the arisen mindfulness factor can be perfected by development.“
The above instruction can be mentioned in simple ways. Contemplate for;
<1> I have sati,
<2> I don’t have sati,
<3> How to make it arises?,
<4> How to develop it?
__ The other six awakening factors are also practiced in these ways after that contemplating dhammas internally, externally & both. With the development, the yogi discerns the nature of arising & passing away in dhammas, etc.
[5] The Four Noble Truths: The 4 Ariyasaccas:
__ The final exercise among the satipatthāna contemplations is the four noble truths. The instruction is:
The yogi knows as it is; “This is dukkha, this is the arising of dukkha, this is the cessation of dukkha & this is the way leading to the cessation of dukkha.”
The four noble truths have been explained quite in details before. Therefore give only a rough idea. In the Buddha’s first discourse, the penetration of the truths had three levels each; study, practice & realization. Only we know the teaching that it can be practiced. With the practice, only one can have the realization.
The Buddha was like a doctor. The four noble truths were like; disease (dukkha), virus (craving-tanhā), health (Nibbāna) & medicine (The path factors).
<1> The first truth of dukkha – Dukkha has to be understood
<2> The 2nd truth of the cause of dukkha – its origination has to be abandoned. Craving/tanhā has to be abandoned.
<3> The 3rd truth of the cessation of dukkha – Its cessation has to be realized. This is the realization of Nibbāna or the ending of dukkha.
<4> The 4th truth of the way to the cessation of dukkha – The practical path to this realization has to be developed.
__ This is the Noble Eightfold Path.Therefore the four noble truths are the outcome of the practice. For the penetration of dukkha thoroughly, one must do the vipassana practice, which is sīla, samādhi & paññā. With the practice going on until to the ending of vipassanā process where dukkha (the five khandhas – mind and body) & the cause (craving/tanhā) are ceased. This is Nibbāna.
The Prediction:
__ Near the end of the satipatthāna discourse, the Buddha gave the prediction or guarantee for the yogis who had practiced diligently without wavering would have the following results. For seven years could be expected final knowledge (arahant) or non-returning (anāgāmi).
Let alone seven years – 6 years – 5 years – 4 years – 3 years – 2 years – one year – 7 months – 6-months – 5 months – 4 months – 3 months – 2 months – one month – half a month and seven days, one of 2 fruits could be expected for him.
These were not exaggerations. The Burmese monk, Soon Loong Sayadaw (1877 - 1952) had his final realization within four months (i.e., from the beginning of the practice to the final realization, four paths & fruits within four months. The year was 1920. For Sayadaw’s life & his practice see Jack Kornfield’s book – Living Buddhist Masters).
__ This section on the 32nd highest blessing of seeing the noble truths is the most important of all the blessings. It is connecting with the whole Buddhist practices to end dukkha. Therefore I want to present more on this section. Actually; 30th blessing – austerity, 31st blessing – celibacy, 32nd blessing – seeing noble truths & the 33rd blessing – realizing Nibbāna are connecting with practices.
Satipatthāna Practice for Everyone:
__ The following Dhamma notes are from the Dhamma talk given by the Ven. Dr. Nandamalarbhivamsa.
Without practicing satipatthāna, no-one can realize paths & fruits (magga & phala). There were enough evidence about this in some suttas. The Nalanda Sutta (from Satipatthāna saṁyutta) & Mahā-parinibbāna Sutta had mentioned this point.
Ven. Sariputta answered to the Buddha was: Every bodhisatta of the past had to abandon the hindrances with samādhi practice, had to concentrate on the satipatthāna practice, and had to develop the awakening factors (bojjhaṅgas) and became a Buddha.
The Buddha accepted his answer. Ven. Ānanda also mentioned the same thing; everyone by abandoning the hindrances, contemplations of the satipatthāna & developing the awakening factors became a noble being. Some writers wrote: “Did satipatthāna cut off the wrong view (ditthi) or craving (tanhā)?”
The Buddha Dhamma is cutting off all defilements (kilesas). The differences were only in the number of defilements which had been abandoned. E.g., the stream-winner (i.e., sotāpanna) has been cut off all wrong views & some amount of greed, anger & delusion. Some amount of greed, anger & delusion here means, these defilements which can send a being to the woeful planes of existence.
Ven. Sariputta asked Ven. Anuruddha as in what extent a yogi could be called a trainee (sekha) (someone realized anyone of the lower stages before the arahantship).
Ven. Anuruddha said that someone had developed some parts of satipatthāna was called a trainee (still in training). And after fully developed, it called one beyond training (asekha – an arahant).
In the Sala Sutta (from Satipatthāna-saṁyutta), the Buddha asked the novices & young monks to practice satipatthāna. What was the reason? For understanding the nature of the body, the feelings, the mind & the dhammas. It was practicing to know about them as it was (yathābhūtam).
For becoming someone beyond training (asekha) had to practise to the point of full understanding. After becoming an arahant also had to practise satipatthāna. For what reason? For peaceful abiding in fruition state (phala samāpatti)
__ In the Aṅguttara Nikāya, there is a section called Satipatthāna Vagga. It has ten suttas. There the Buddha mentioned the reasons for practicing satipatthāna.
<1> For not breaking the five precepts (pañcasīla).
<2> To abandon the five hindrances (pañca-nīvarana). Therefore to remove all unwholesome dhammas is satipatthāna practice.
<3> Sensual objects are binding the mind. To remove them or stay away from them, has to practice satipatthāna.
<4> To cut off the lower five fetters (samyojanas); i.e., identity view, doubt, clinging to particular rules & observances, sensual desire & aversion. This refers to become an anāgāmi (non-returner). These three lower fetters send beings to take rebirth in sensual realms.
<5> To be free from the five destinations (gati); i.e., hells, animals, hungry ghosts (peta), humans & deities. Also called the 31 realms of existence. This refers to become an arahant.
<6> For abandoning of the five kinds of selfishness (macchariya) or avarice (These are: with dwelling place, connections with relatives & supporters, on fortune & wealth, on beauty & fame & with Dhamma).
<7> To cut off the five higher fetters (i.e., the desire for becoming material jhānic gods, & immaterial jhānic gods, conceit, restlessness & ignorance). This refers to become an arahant.
<8> To move away from the barriers of the mind (cetokhila); such as doubts in the Buddha, Dhamma & Sangha& the practice, hate & aversion to one’s companions in practice, etc. With all these barriers in mind & the practice not going smoothly.
<9> There are shackles of the mind (cettovinibandha); such as sensual objects, one’s body, physical forms, material jhānic existences, etc. People have sīla or practicing sīla for the desiring of them. So, it needs to be freed from it. For removing them have to practise satipatthāna.
<10> For extinguishing of bodily dukkha, mental dukkha, sorrow & lamentation.
__ Practicing satipatthāna for these 10 points are connecting with the seven results mentioned in the introductions & the end of the satipatthāna sutta; i.e., for the purification of beings, for the surmounting of sorrow & lamentation, for the disappearance of dukkha & discontent, for acquiring the true method & for the realization of Nibbāna.
簡要而言，四念住的所緣只有身與心。身隨觀稱為辨知色（rūpa-pariggaha）；受隨觀與心隨觀稱為辨知名（nāma-pariggaha）；把身與心的隨觀合在一起，就是法隨觀（dhammānupassanā）。
身隨觀所觀察的是真實色法。它們依因緣生起，源自業、心、時節與食（kamma、citta、utu、āhāra）。
另有一些色法不是由這些因直接產生，而是真實色法所呈現的結果，稱為不完成色（anipphanna-rūpa），例如空界。二十八色中，十八種是完成色，十種是不完成色。觀察色法時，只觀察十八種完成色，例如四大種；觀察心時，只觀察世間心及其心所，因為它們造成輪迴之苦。
在五個道支所構成的隨觀心中，正念與智（慧）是最重要的道支，因為正念取住所緣，智則加以觀察。「法」的含義十分廣泛，因此必須依它在不同場合的作用界定其義。
否則便容易混淆。如果把「法」理解為具有本性者，它便涵蓋一切，甚至涅槃。「法」的主要含義是非眾生、非靈魂（nissatta、nijjīva）；與其他詞組合時，則應理解為具有自身本性。依此意義，「法」涵蓋一切。法隨觀分為五個部分：
1. 五蓋（nīvaraṇa）。
2. 五蘊（khandha）。
3. 十二處（āyatana）。
4. 七覺支（bojjhaṅga）。
5. 四聖諦（ariya-sacca）。
佛陀為什麼只列出這五類法？法的範圍很廣，而這五類最為重要。在世間生活中，辨別何者重要、何者不重要極為關鍵。多數人把寶貴的時間與精力浪費在不重要的事情上；我們日常生活中必須特別留意、思考這一點，並據此行動。
一、五蓋
五蓋是：
1. 欲貪（kāmacchanda）。
2. 瞋恚（byāpāda）。
3. 惛沉睡眠（thīna-middha）。
4. 掉舉惡作（uddhacca-kukkucca）。
5. 疑（vicikicchā）。
修習止或觀時，使五蓋遠離非常重要；否則修行無法進步，甚至善法也不能生起。五蓋是染污心的原因，會削弱智慧，甚至能染污原已清淨的心，例如有些禪修者會失去已培育的定。
禪修者必須從五個方面了解每一種蓋。以欲貪為例：
1. 我內心有欲貪。
2. 我內心沒有欲貪。
這是在觀察、檢查五蓋，不只針對當下生起的狀態，也包括經常發生的情形。有人問這算不算修行；禪師說，這就是隨觀。若不反省、檢查，怎會知道它存在與否？有了智慧，才可以加以改正。這一點非常重要。一般人只想著自己擁有或缺少什麼，例如金錢、權力、名聲等；所以總是帶著煩惱（kilesa）思考。
3. 他了知未生的欲貪如何生起，或它為何發生。
必須找出原因。佛陀在此沒有說明「它為何發生」，但在其他經中作了教導。例如，由於對所緣的美麗作非如理作意（ayoniso-manasikāra），貪欲便會生起；問題出現後，煩惱便隨之生起、增長。
4. 已生的欲貪如何除去？
欲貪生起時應如何去除？可以藉由隨觀所緣的不淨（asubha）而除去。
5. 如何防止已除去的欲貪在未來再次生起？
如果能找出答案並努力去除，其餘諸蓋也以相同方式隨觀。接著，禪修者於內法、外法、內外法隨觀法；修行發展後，便能辨知法的生起與滅去等。
二、五蘊
禪修者依五取蘊隨觀法。佛陀教導三種觀察方式：
以色蘊（rūpakkhandha）為例：
1. 如是色 —— 了知它的本性。
2. 如是色的生起。
3. 如是色的滅去。
其餘受、想、行、識四蘊，也以同樣方式隨觀。
三、十二處
禪修者依六內處與六外處隨觀法。眼、耳、鼻、舌、身、意六內處，與色、聲、香、味、觸、法六外處接觸時，六識便生起。
並非每次接觸都一定生起結（saṁyojana）；若結生起，就要找出原因。十結是：身見、疑、戒禁取、欲貪、瞋恚、色貪、無色貪、慢、掉舉與無明。
佛陀的教導是：
「他了知眼，了知色，也了知依兩者而生起的結；他又了知未生的結如何生起、已生的結如何斷除，以及如何防止已斷之結在未來再次生起。」其餘各組內外處也以相同方式了知。
這項教導可簡述如下：
1. 根門與所緣接觸時，識生起等。
2. 結可能生起。
3. 它為什麼生起？
4. 如何去除？
5. 為了去除它，應當做什麼？
接著，禪修者於內法、外法、內外法隨觀法，照見法的生起與滅去等。
四、七覺支
七覺支是能提供有利於覺悟之條件的心法。如同江河傾向、流向大海，覺支也傾向涅槃。七覺支是：
1. 念覺支（sati）。
2. 擇法覺支（dhamma-vicaya）。
3. 精進覺支（viriya）。
4. 喜覺支（pīti）。
5. 輕安覺支（passaddhi）。
6. 定覺支（samādhi）。
7. 捨覺支（upekkhā）。
佛陀為什麼教導覺支？身為人，了解不善法極為重要，這樣才不會陷入其中；了解善法同樣重要，這樣才能加以培育。觀察今日世界，就會明白這些要點何其重要，例如政治衝突、社會問題、不道德行為與各種污染，都比過去更多。若能藉由檢查、觀察了解自己的心，便會清楚知道什麼應做、什麼不應做，什麼適當、什麼不適當，什麼有益、什麼無益等。
關於覺支的修習指示是：「若禪修者內心有念覺支，他便知道自己有念覺支；若內心沒有念覺支，他也知道自己沒有。」
禪修者了知未生的念覺支如何生起，以及已生的念覺支如何藉由修習達到圓滿。上述教導可簡述為隨觀：
1. 我有正念。
2. 我沒有正念。
3. 如何使正念生起？
4. 如何培育正念？
其餘六覺支也以相同方式修習。接著，禪修者於內法、外法、內外法隨觀法；修行發展後，便能辨知法的生滅本性等。
五、四聖諦
四聖諦是四念住隨觀中的最後一項練習。修習指示是：禪修者如實了知：「這是苦，這是苦的生起，這是苦的止息，這是導向苦止息之道。」
前文已相當詳細地解釋四聖諦，此處只作概述。佛陀在初次說法中說明，每一聖諦的通達都有三個層次：學習、修行與證悟。
唯有先認識教法，才能付諸實踐；唯有經由實踐，才能獲得證悟。佛陀如同醫生；四聖諦則如疾病（苦）、病毒（貪愛）、健康（涅槃）與藥物（道支）。
1. 苦聖諦：苦必須被遍知。
2. 集聖諦：苦因必須被斷除，也就是必須斷除貪愛（taṇhā）。
3. 滅聖諦：苦滅必須被證悟，也就是證悟涅槃或苦的終止。
4. 道聖諦：導向苦滅的實踐之道必須被培育。
這條道路就是八正道。因此，四聖諦是修行的成果。要徹底通達苦，必須修習觀禪，也就是修習戒、定、慧。修行持續直到觀禪過程的終點，苦（五蘊，即身與心）及其原因（貪愛）止息；這就是涅槃。
保證
《念住經》接近結尾時，佛陀對精勤而堅定修行的禪修者作出保證：修行七年，可期待證得究竟智，即阿羅漢果；若仍有餘取，則證得不還果。
且不說七年，乃至六年、五年、四年、三年、兩年、一年，七個月、六個月、五個月、四個月、三個月、兩個月、一個月、半個月，乃至七日，皆可期待證得上述二果之一。
這並非誇大。緬甸比丘孫倫禪師（1877–1952）在四個月內獲得最終證悟，也就是從開始修行到證得四道四果只用了四個月；當時是 1920 年。欲了解禪師的生平與修行，可參閱傑克・康菲爾德所著《當代南傳佛教大師》（Living Buddhist Masters）。
第 32 項吉祥 —— 見四聖諦，是所有吉祥中最重要的一項，與終止苦的整體佛教修行相連。因此，我想在這一節提供更多內容。事實上，第 30 項吉祥「自制」、第 31 項「梵行」、第 32 項「見四聖諦」與第 33 項「證悟涅槃」，都彼此相連並與修行有關。
人人都應修習四念住
以下佛法筆記取自難陀摩羅毘旺薩禪師的開示。若不修習四念住，沒有人能證得道果；一些經中有充分證據說明此點。《念住相應》SN 47.12〈那爛陀經〉與《大般涅槃經》DN 16 都提到這一點。
舍利弗尊者回答佛陀：過去每一位菩薩都必須以定的修行捨棄五蓋，專注修習四念住，培育覺支，然後成佛。
佛陀認可了他的回答。阿難尊者也說過相同的話：任何人都是藉由捨棄五蓋、修習四念住並培育覺支而成為聖者。有些作者問：「四念住斷除的是邪見（diṭṭhi），還是貪愛（taṇhā）？」
佛法斷除一切煩惱（kilesa），差別只在於各階段斷除煩惱的數量不同。例如，預流者已斷除一切邪見，也斷除了某種程度的貪、瞋、癡。
此處所說某種程度的貪、瞋、癡，是指足以使眾生投生惡趣的煩惱。舍利弗尊者曾問阿那律尊者：禪修者修到何種程度，才可稱為有學（sekha），也就是在阿羅漢果以前已證得較低階道果的人？
阿那律尊者說，已培育部分四念住的人稱為有學，仍在訓練；完全培育四念住後，便稱為無學（asekha），即阿羅漢。
在《念住相應》的SN 47.4〈娑羅經〉中，佛陀要初出家的比丘與年輕比丘修習四念住。理由是什麼？為了了解身、受、心、法的本性；修習是為了如實（yathābhūtaṁ）了知它們。要成為無學，必須修到完全了解的程度。
成為阿羅漢後，仍須修習四念住。理由是什麼？為了平靜安住於果定（phala-samāpatti）。
《增支部·九集》中有一品稱為《念住品》，其中十部經說明佛陀所教修習四念住的理由（《增支部》AN 9.63〈學力薄弱經〉至《增支部》AN 9.72〈心繫縛經〉）：
1. 為了不破五戒（pañcasīla）。
2. 為了斷除五蓋（pañca-nīvaraṇa）。因此，去除一切不善法就是四念住的修行。
3. 欲樂所緣繫縛心；必須修習四念住，才能去除或遠離它們。
4. 為了斷除五下分結（saṁyojana），即身見、疑、戒禁取、欲貪與瞋恚；這是指證得不還果。這五下分結使眾生繫縛於欲界。
5. 為了超越五趣（gati），即地獄、畜生、餓鬼、人與天；這些也涵蓋三十一界。此處是指成為阿羅漢。
6. 為了斷除五種慳（macchariya）：住處慳、家族慳、利得慳、稱譽慳（美貌與名聲）、法慳。
7. 為了斷除五上分結，即渴望投生為色界禪天或無色界禪天的色貪、無色貪，以及慢、掉舉、無明；這是指成為阿羅漢。
8. 為了遠離心荒蕪（cetokhila），例如對佛、法、僧與修行的疑惑，對同修者的仇恨與厭惡等。內心有這些障礙，修行便不能順利。
9. 為了解除心繫縛（cetasovinibandha），例如欲樂所緣、自己的身體、色身、色界禪天的生命等。人們受持戒或修行戒，卻是為了渴求這些事物，所以必須從中解脫；去除這些繫縛，必須修習四念住。
10. 為了止息身苦、心苦、愁與悲。
為上述十項目的修習四念住，與《念住經》導言及結尾所說的七項結果相連：使眾生清淨，超越愁與悲，滅除苦與憂，證得正理，以及證悟涅槃。
(4) Contemplation of the dhammas – Dhammānupassanā
__ Condensed, the four satipatthāna objects only have mind & body. Contemplation of the body is called rūpapariggaha – discernments of the body. Contemplation of the feelings & mind is called nāmapariggaha – discernments of the mind. Combined the body & the mind contemplations become dhammānupassanā.
In the contemplation of the body – the contemplation is on the real material phenomena. They are arising by causes & conditions. They are originating from kamma, consciousness, temperature & nutriment (kamma, citta, utu, āhāra). Some material phenomena are not by causes, the outcomes of the real material phenomena. They are called non-concrete matters (anipphanna rūpa), as an, e.g. the space element.
There are 28 matters; 18 are concrete & 10 non-concrete matters. In contemplation of matters, only contemplate the 18 concrete matters, e.g., the four great elements. In contemplation of the mind, only contemplate the mundane mind with their mental states. Because they create the suffering of the round of existence.
Among the five path factors (contemplating mind), sati & ñāna (paññā) are the main important factors. Because sati takes the object & ñāna contemplates. The meaning of dhamma is quite extensive. Therefore define its meaning accordingly with its function. If not, it can be confused.
If taking dhamma as nature, then it includes everything, even Nibbāna. The main meaning of dhamma is not a being & not a soul (nisatta & nijiva). Combine with others have to understand as has its nature. So it includes all. Contemplation of dhammas is in 5 sections.
[1] The hindrances (nīvarana)
[2] The aggregates (khandhas)
[3] The sense-spheres (āyatana)
[4] The awakening factors (bojjhaṅga)
[5] The Four Noble Truths (the four ariyasacca).
Why the Buddha only divided these five dhammas? Dhamma is extensive & these only are important. In the world, it is very important to distinguish what is important & what is not or unimportant. Most human beings are wasting their precious times & energies in unimportant things & matters. This point is very important to take care, reflect & act in our daily lives accordingly.
[1] The five hindrances – The 5 Nīvaranas:
__ The 5 hindrances are;
<1> sensual desire (kāmacchanda),
<2> aversion (byāpāda),
<3> sloth-&-torpor (thina-middha),
<4> restlessness-&-worry (uddhacca-kukkucca)
<5> doubt (vicikicchā).
In the practice of samatha or vipassanā to remove them far away is very important. If not, the practice cannot progress. Even wholesome dhammas cannot arise. These hindrances are the causes for the defilement of the mind. It weakens knowledge. Even it can defile the purified mind (e.g., some yogis lost their samādhi which had been developed).
__ For each hindrance, the yogi has to know them in 5 points.—
<1>Sensual desire:
(a) There is sensual desire in me
(b) There is no sensual desire in me.
Contemplate & checking the hindrance. This is not only arising now, but also happen very often. Some ask, this is practice or not. Sayadaw said that this was contemplation. If we do not reflect & check, how do we know it exists or not. With knowledge, we can correct it. This point is very important. Usually, people only are thinking about what things they have or not have? (e.g., money, power, fame…etc.) So people are always thinking with defilements (kilesa)
(c) He knows how unarisen sensual desire can arise or why it happens?
Have to find out the causes. Why it happened, the Buddha not mentioned it here? But he taught in other suttas. E.g., lust arises because of wrong attention (ayoniso) on the beauty of the object. Therefore defilement arises & increases when the problem has arisen.
(d) How can the arisen sensual desire be removed?
When it happens & how to remove it?
Can be removed lust by contemplating the unattractiveness of the object (asubha).
(e) How can a future arising of the removed sensual desire be prevented? The other hindrances are also contemplated in these ways if we can find out the answers & try to remove them. And then contemplating dhammas internally, externally & both. With the development, the yogi discerns the arising & passing away in dhammas, etc.
[2] The aggregates: the Khandhas:
__ The yogi contemplates dhammas in terms of the five aggregates of clinging in the following ways. The Buddha taught three ways; --
<1> Body aggregate (rūpakkhanda)
(a) Such is material form – knowing its nature
(b) Such is its arising
(c) Such is its passing away
__ The other four khandhas of; <2> feeling, <3> cognition <4> volitions & <5> consciousness are also in the same way for contemplations.
[3] Sense-spheres: Āyatanas:
__ The yogi contemplates dhammas in terms of the six internal & external sense-spheres, in the following ways. With the contacts of the six internal sense-spheres (eye, ear, nose, tongue, body & mind) & the six external sense-spheres (forms, sounds, odors, flavors, tangibles & mind objects) the six consciousness arise.
It is not necessary with every contact & fetter (samyojana) arises. If it is arising, then find out the causes. There are ten fetters; belief in a substantial & permanent self; doubt, dogmatic clinging to particular rules & observations, sensual desire, aversion, craving for fine material existence, craving for immaterial existence, conceit, restlessness & ignorance.
The Buddha’s instruction:
“He knows the eye, he knows forms, & he knows the fetter that arises dependent on both, & he also knows how an arisen fetter can arise, how an arisen fetter can be removed & how a future arising of the removed fetter can be prevented.”
The other internal & external sense-spheres also know in this way. The instruction can be put into simple terms.
<1> With the contact of sense doors & sense objects, mind-consciousness arises, etc.
<2> fetters can arise
<3> Why does it happen?
<4> How to remove it?
<5> What has to be done for removing it?
And then the yogi contemplates the dhammas internally, externally & both; seeing the arising & passing away in dhammas, etc.
[4] The awakening factors: Bojjhaṅgas:
__ These are the mental qualities that provide the conditions conducive to awakening. Just as rivers incline & flow towards the ocean, they incline towards Nibbāna. There are 7 bojjhaṅgas;
<1> Mindfulness (sati),
<2> investigation of dhammas (dhamma-vicaya)
<3> energy (viriya),
<4> joy (piti),
<5> tranquillity (passaddhi),
<6> concentration (samādhi)
<7> equanimity (upekkhā).
Why the Buddha taught the bojjhanga dhammas? As a human being, it is very important to know about the unwholesome dhammas. So that we cannot fall into it. Also, as a human being, it is very important to know about wholesome dhamma.
So that we can develop it. If we observe the world today & will know how important these points are (e.g., political conflicts, society problems, immorality, all sorts of pollutions, etc. are happening more than before).
If we know our mind by checking & observing, it becomes clear that what should have to be done & what should not have to be done, what is proper & what is not proper, what is beneficial & what is not beneficial, etc.
The instruction for awakening factors is:
“If mindfulness (sati) is present in the yogi, he knows that mindfulness awakening factor in him. If mindfulness not present in him & knows that also. The yogi knows how the unrisen mindfulness factor can arise. And how the arisen mindfulness factor can be perfected by development.“
The above instruction can be mentioned in simple ways. Contemplate for;
<1> I have sati,
<2> I don’t have sati,
<3> How to make it arises?,
<4> How to develop it?
__ The other six awakening factors are also practiced in these ways after that contemplating dhammas internally, externally & both. With the development, the yogi discerns the nature of arising & passing away in dhammas, etc.
[5] The Four Noble Truths: The 4 Ariyasaccas:
__ The final exercise among the satipatthāna contemplations is the four noble truths. The instruction is:
The yogi knows as it is; “This is dukkha, this is the arising of dukkha, this is the cessation of dukkha & this is the way leading to the cessation of dukkha.”
The four noble truths have been explained quite in details before. Therefore give only a rough idea. In the Buddha’s first discourse, the penetration of the truths had three levels each; study, practice & realization. Only we know the teaching that it can be practiced. With the practice, only one can have the realization.
The Buddha was like a doctor. The four noble truths were like; disease (dukkha), virus (craving-tanhā), health (Nibbāna) & medicine (The path factors).
<1> The first truth of dukkha – Dukkha has to be understood
<2> The 2nd truth of the cause of dukkha – its origination has to be abandoned. Craving/tanhā has to be abandoned.
<3> The 3rd truth of the cessation of dukkha – Its cessation has to be realized. This is the realization of Nibbāna or the ending of dukkha.
<4> The 4th truth of the way to the cessation of dukkha – The practical path to this realization has to be developed.
__ This is the Noble Eightfold Path.Therefore the four noble truths are the outcome of the practice. For the penetration of dukkha thoroughly, one must do the vipassana practice, which is sīla, samādhi & paññā. With the practice going on until to the ending of vipassanā process where dukkha (the five khandhas – mind and body) & the cause (craving/tanhā) are ceased. This is Nibbāna.
The Prediction:
__ Near the end of the satipatthāna discourse, the Buddha gave the prediction or guarantee for the yogis who had practiced diligently without wavering would have the following results. For seven years could be expected final knowledge (arahant) or non-returning (anāgāmi).
Let alone seven years – 6 years – 5 years – 4 years – 3 years – 2 years – one year – 7 months – 6-months – 5 months – 4 months – 3 months – 2 months – one month – half a month and seven days, one of 2 fruits could be expected for him.
These were not exaggerations. The Burmese monk, Soon Loong Sayadaw (1877 - 1952) had his final realization within four months (i.e., from the beginning of the practice to the final realization, four paths & fruits within four months. The year was 1920. For Sayadaw’s life & his practice see Jack Kornfield’s book – Living Buddhist Masters).
__ This section on the 32nd highest blessing of seeing the noble truths is the most important of all the blessings. It is connecting with the whole Buddhist practices to end dukkha. Therefore I want to present more on this section. Actually; 30th blessing – austerity, 31st blessing – celibacy, 32nd blessing – seeing noble truths & the 33rd blessing – realizing Nibbāna are connecting with practices.
Satipatthāna Practice for Everyone:
__ The following Dhamma notes are from the Dhamma talk given by the Ven. Dr. Nandamalarbhivamsa.
Without practicing satipatthāna, no-one can realize paths & fruits (magga & phala). There were enough evidence about this in some suttas. The Nalanda Sutta (from Satipatthāna saṁyutta) & Mahā-parinibbāna Sutta had mentioned this point.
Ven. Sariputta answered to the Buddha was: Every bodhisatta of the past had to abandon the hindrances with samādhi practice, had to concentrate on the satipatthāna practice, and had to develop the awakening factors (bojjhaṅgas) and became a Buddha.
The Buddha accepted his answer. Ven. Ānanda also mentioned the same thing; everyone by abandoning the hindrances, contemplations of the satipatthāna & developing the awakening factors became a noble being. Some writers wrote: “Did satipatthāna cut off the wrong view (ditthi) or craving (tanhā)?”
The Buddha Dhamma is cutting off all defilements (kilesas). The differences were only in the number of defilements which had been abandoned. E.g., the stream-winner (i.e., sotāpanna) has been cut off all wrong views & some amount of greed, anger & delusion. Some amount of greed, anger & delusion here means, these defilements which can send a being to the woeful planes of existence.
Ven. Sariputta asked Ven. Anuruddha as in what extent a yogi could be called a trainee (sekha) (someone realized anyone of the lower stages before the arahantship).
Ven. Anuruddha said that someone had developed some parts of satipatthāna was called a trainee (still in training). And after fully developed, it called one beyond training (asekha – an arahant).
In the Sala Sutta (from Satipatthāna-saṁyutta), the Buddha asked the novices & young monks to practice satipatthāna. What was the reason? For understanding the nature of the body, the feelings, the mind & the dhammas. It was practicing to know about them as it was (yathābhūtam).
For becoming someone beyond training (asekha) had to practise to the point of full understanding. After becoming an arahant also had to practise satipatthāna. For what reason? For peaceful abiding in fruition state (phala samāpatti)
__ In the Aṅguttara Nikāya, there is a section called Satipatthāna Vagga. It has ten suttas. There the Buddha mentioned the reasons for practicing satipatthāna.
<1> For not breaking the five precepts (pañcasīla).
<2> To abandon the five hindrances (pañca-nīvarana). Therefore to remove all unwholesome dhammas is satipatthāna practice.
<3> Sensual objects are binding the mind. To remove them or stay away from them, has to practice satipatthāna.
<4> To cut off the lower five fetters (samyojanas); i.e., identity view, doubt, clinging to particular rules & observances, sensual desire & aversion. This refers to become an anāgāmi (non-returner). These three lower fetters send beings to take rebirth in sensual realms.
<5> To be free from the five destinations (gati); i.e., hells, animals, hungry ghosts (peta), humans & deities. Also called the 31 realms of existence. This refers to become an arahant.
<6> For abandoning of the five kinds of selfishness (macchariya) or avarice (These are: with dwelling place, connections with relatives & supporters, on fortune & wealth, on beauty & fame & with Dhamma).
<7> To cut off the five higher fetters (i.e., the desire for becoming material jhānic gods, & immaterial jhānic gods, conceit, restlessness & ignorance). This refers to become an arahant.
<8> To move away from the barriers of the mind (cetokhila); such as doubts in the Buddha, Dhamma & Sangha& the practice, hate & aversion to one’s companions in practice, etc. With all these barriers in mind & the practice not going smoothly.
<9> There are shackles of the mind (cettovinibandha); such as sensual objects, one’s body, physical forms, material jhānic existences, etc. People have sīla or practicing sīla for the desiring of them. So, it needs to be freed from it. For removing them have to practise satipatthāna.
<10> For extinguishing of bodily dukkha, mental dukkha, sorrow & lamentation.
__ Practicing satipatthāna for these 10 points are connecting with the seven results mentioned in the introductions & the end of the satipatthāna sutta; i.e., for the purification of beings, for the surmounting of sorrow & lamentation, for the disappearance of dukkha & discontent, for acquiring the true method & for the realization of Nibbāna.