對於沒有禪修導師指導的禪修者而言，具備一些修行知識十分重要。因此，這裡概述修行各階段的過程與進展，也就是清淨之道。
清淨共有七個階段：戒清淨、心清淨、見清淨、度疑清淨、道非道智見清淨、行道智見清淨，以及智見清淨。這七清淨涵蓋戒、定、慧三學。
舍利弗尊者與富樓那彌多羅尼子尊者曾在《中部》 MN 24〈傳車經〉中談到這七清淨。以下內容是依據難陀摩羅毘旺薩禪師的開示筆記，對這個主題作一概述。想進一步了解詳情者，可以閱讀覺音所著的《清淨道論》（Visuddhimagga）。
七清淨是：
1. 戒清淨（sīla-visuddhi）
2. 心清淨（citta-visuddhi）
3. 見清淨（diṭṭhi-visuddhi）
4. 度疑清淨（kaṅkhāvitaraṇa-visuddhi）
5. 道非道智見清淨（maggāmagga-ñāṇadassana-visuddhi）
6. 行道智見清淨（paṭipadā-ñāṇadassana-visuddhi）
7. 智見清淨（ñāṇadassana-visuddhi）
在這裡，可以把第六與第七清淨合在一起說明，因為行道智見清淨之後，智見清淨便會生起，也就是道智（maggañāṇa）與果智（phalañāṇa）的生起。
．戒清淨
戒清淨（sīla-visuddhi）是身業與語業的清淨。
涅槃界遠離一切煩惱與染污，因此稱為清淨（visuddhi）。為證得這一清淨而修行的道路，就是道，即八聖道。涅槃的本性清淨；要到達涅槃，便須經過這七個清淨階段。
淨除染污戒行的不善法，使不善的身業與語業得以清淨，就是戒清淨。某些煩惱須以戒來清除，所以稱為以戒清淨，或戒清淨。所謂戒，有五戒、八戒、十戒等多種。
促使人遠離相關不善法的心之思（cetanā），就是戒；不僅思是戒，實際執行遠離的作用也是戒。例如，一個人遇到可以說謊的情況，卻不說謊。約束自己不造不善業也是戒。防護是一種戒，稱為防護戒（saṁvara-sīla）；防護諸根，就是防止不善法侵入。
這須以念來修習，時時保持警覺與正念。多數人把戒理解為遠離惡行，這是離戒（virati-sīla）。促成持戒的思也是戒。必須了解戒的基礎，才能守護它。例如，五戒的第一條是不殺生；只知道這一點仍不夠，還須讓戒像圍欄阻止牛闖入一樣，實際防止惡行發生。
受持戒或從事其他修行，都不能鬆懈，必須精勤、熱誠地實踐（ātāpī）。有人會因各種理由與原因而中止所受持的戒，這是有限度的戒。戒也有不同層次，例如寧可捨棄生命也要守護的戒、學人的戒 —— 預流者、一來者與不還者之戒 —— 以及無學者阿羅漢之戒。戒是慧的根本。
有些法能使戒更加穩固，其中包括根律儀戒，即以念防護諸根。此外還有與心相應的防護、正命（sammā-ājīva）、如理省察衣服、飲食、住處與醫藥四資具；忍受寒、熱、飢、渴、蠅蚊叮咬、風、日曬、爬蟲侵擾與惡言等；以及避開會損害戒的事物與情況。
因此，戒如同樹根，對世間與出世間之事都十分重要。戒很容易受損；要使它堅固穩定，須有定力支持。這便進入第二個清淨階段。
A yogi without a teacher’s guidance for practice, it is very important to have some knowledge about the practice. Therefore, here includes a general idea of the process & progress of the stages of practice – the path of purification.
There are seven stages; purification in terms of virtue (sīla), mind (citta), view (ditthi), the overcoming of doubt or perplexity (vicikicchā), knowledge & vision of what is & what is not the path, knowledge & vision of the way, & knowledge & vision. These seven purifications cover all three parts of the 3-fold training in virtue, concentration & discernment (sīla, samādhi & paññā)
There was a discourse in the Majjima Nikāya called Ratha-vinita Sutta-Relay Chariots. In there Ven. Sariputta & Ven. Punna spoke of this list of 7 purifications. Here I give a general outline of this subject from the notes of Dhamma talks by Sayadaw Dr. Nandamalarbhivamsa. People want to know more details about them should read the Visuddhimagga – the Path of Purification by Buddhagosa.
(1) Sīla-visuddhi
Purification of Virtue: It is the purification of verbal & bodily actions.
Nibbāna element is free from all defilements or impurities. So it is called purity-visuddhi. The practice to realize this purity is the path- i.e., the Noble Eightfold Path (magga). Nibbāna nature is intrinsic purity. Therefore to arrive there, these seven processes are the ways of purification. So there are seven stages for it.
To purify oneself from the unwholesome dhammas which soil the virtues (sīla). Bodily & verbal unwholesome actions become purified is purity in virtues (sīla-visuddhi). Some defilements (kilesa) have to purify with virtues. It is purifying with sīla or purification by sīla. What are called virtues? There are quite a few kinds of them, such as five precepts, eight precepts, ten precepts, etc.
The mental volition motivates oneself to abstain from related unwholesome dhammas, is sīla. Not only volition, but the function of abstaining itself is also sīla. As an, e.g. someone encounters a situation for telling a lie, but he does not commit it. Controlling oneself from doing unwholesome things is also sīla. Restraint is a virtue & called samvara sīla. Restraining of the senses is preventing the unwholesome dhammas coming in.
This is practicing with sati (mindfulness). Always one has to be alert with mindfulness. Most people think or know as abstaining from doing wrongs is sīla. This is virati sīla. All volitional motivations are sīla. It needs to understand the foundation of sīla. So that one can look after it. E.g., in the five precepts, the first one is abstaining from taking life. Knowing that much is not enough. It must like a fence stops the cows to come in.
Undertaking the practice of virtues or other things cannot do it in a relaxed way. It must do with great effort or ardently (ātāpī). For different reasons & causes, people are stopping their undertaking of sīla. This is limited sīla. There are levels of sīla; such as give up one’s life for sīla or protecting one’s sīla with life, trainee’s sīla (sotāpanna, once-returner & non-returner) & asekkha’s sīla (the arahant). Virtues (sīla) is the root of wisdom (paññā).
Dhammas are enriching the stability of sīla. These are; indriya samvara sīla – restraining of the senses, this is the exercising with sati. Connection with the mind; right livelihood (sammā-ajiva);
Reflection on the 4 requisites, i.e. robes, food, dwelling & medicine (also may be other things); tolerating, such as cold, heat, hunger, thirst, touch of flies, mosquitoes, wind, sun, reptiles, ill-spoken, etc., avoiding things & matters which can effect sīla, etc..
Therefore sīla is like the root of a tree. Very important for mundane & supramundane matters. Sīla can be easily spoiled. To make it strong & stable needs the power of samādhi to support it. This is the 2nd stage of purity.
吉祥經：以吉祥帶來的護佑 ｜ Maṅgala Sutta：Protection with Blessing
-
Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
32.8 心清淨 ｜ Citta-visudhi: Purification of the mind
心清淨（"citta-visuddhi"）是指止（samatha）或定（samādhi）的修習。戒只能淨化身、語的不善行，不能淨化心。心若不夠堅定清淨，便很容易破戒。定最重要的作用，是支持慧（paññā）的生起。
佛陀說：「"Samāhito yathābhūtaṁ pajānāti" —— 得定者如實了知。」（《相應部》35.99〈定經〉；《相應部》56.1〈定經〉）因此，戒與定就像使樹木生長的兩條強健樹根。佛陀在許多經中把正定說為色界四禪，這是經中常見的修習次第。此外，還有另一種正定，也就是以慧為基礎的定。
所以，剎那定（khaṇika-samādhi）也能使智生起。以止為基礎的定與以觀為基礎的定有何差別？以止為基礎的定能帶來安樂住，持續較久，修習起來也較為安適。義註以渡河為喻：以止為基礎的定如同乘船渡河，以觀為基礎的定則如同游泳渡河；兩者都能抵達彼岸。
有些人懷疑，以觀為基礎的定——也就是剎那定——是否有能力導向證悟。過去與現今禪修者的經驗，都提供了充分的證明。每一道智與果智都具有禪那定的力量。心清淨包含三種定：剎那定（khaṇika-samādhi）、近行定（upacāra-samādhi）與安止定（appanā-samādhi）。
心清淨之後，接著是屬於慧清淨（paññā-visuddhi）的五個階段：見清淨、度疑清淨、道非道智見清淨、行道智見清淨，以及智見清淨。
這五個清淨階段只能在佛法中修習成就。因此，若我們明知有這個機會卻仍錯失，使自己成為世上最愚癡的人，那將是多麼不幸。
(2) Citta-visudhi: Purification of the mind
__ This is referred to as samatha or samādhi (concentration) practices. Sīla only can purify the bodily & verbal unwholesome actions & not the mind. If the mind is not strong enough or in purity & easily break the precepts. The most important point for samādhi is it supports for discernment (paññā or knowledge).
The Buddha said; “Samahito yathabhūtaṁ pajanati – Someone has samādhi seeing things as it is.” Therefore sīla & samādhi are the two strong roots of a tree to grow. In many suttas, the Buddha referred to right concentration as the four material jhānas (rūpa-jhāna). This was a common process mentioned in the suttas. There was another way for right samādhi. This was paññā based samādhi.
So with momentary samādhi (khanika samādhi) also can develop knowledge. What are the differences between samatha based & vipassanā based samādhi? Samatha based samādhi is pleasant abiding, last longer & comfortable in practice. The commentary gave an example of crossing a river. Samatha based samādhi is like crossing a river by boat & vipassanā based samādhi is like swimming across the river. Both will arrive on the other shore.
Some people doubt the power of vipassanā based samādhi (i.e., khanika samādhi) can lead to realization. There was enough evidence among the yogis of the past & the present day yogis experiences. Every path & fruit has the jhānic power of samādhi. Citta-visuddhi has three kinds of samādhi; khanika samādhi (momentary concentration), upacāra samādhi (access concentration) & appanā samādhi (absorption concentration).
__ After the stage of the purification of the mind comes the 5 stages of the purification of knowledge follow (paññāvisuddhi); these are; the purifications of view (ditthi); the overcoming of doubt (vicikicchā); knowledge & vision of what is & what is not the path; knowledge & vision of the way; and knowledge & vision (Ñānadassanavisuddhi).
We can develop these five stages of purification only in the Buddha Dhamma. Therefore how much fortunate we are if we miss this chance knowingly and become the most foolish & stupid human being in the world.
[/size]
佛陀說：「"Samāhito yathābhūtaṁ pajānāti" —— 得定者如實了知。」（《相應部》35.99〈定經〉；《相應部》56.1〈定經〉）因此，戒與定就像使樹木生長的兩條強健樹根。佛陀在許多經中把正定說為色界四禪，這是經中常見的修習次第。此外，還有另一種正定，也就是以慧為基礎的定。
所以，剎那定（khaṇika-samādhi）也能使智生起。以止為基礎的定與以觀為基礎的定有何差別？以止為基礎的定能帶來安樂住，持續較久，修習起來也較為安適。義註以渡河為喻：以止為基礎的定如同乘船渡河，以觀為基礎的定則如同游泳渡河；兩者都能抵達彼岸。
有些人懷疑，以觀為基礎的定——也就是剎那定——是否有能力導向證悟。過去與現今禪修者的經驗，都提供了充分的證明。每一道智與果智都具有禪那定的力量。心清淨包含三種定：剎那定（khaṇika-samādhi）、近行定（upacāra-samādhi）與安止定（appanā-samādhi）。
心清淨之後，接著是屬於慧清淨（paññā-visuddhi）的五個階段：見清淨、度疑清淨、道非道智見清淨、行道智見清淨，以及智見清淨。
這五個清淨階段只能在佛法中修習成就。因此，若我們明知有這個機會卻仍錯失，使自己成為世上最愚癡的人，那將是多麼不幸。
(2) Citta-visudhi: Purification of the mind
__ This is referred to as samatha or samādhi (concentration) practices. Sīla only can purify the bodily & verbal unwholesome actions & not the mind. If the mind is not strong enough or in purity & easily break the precepts. The most important point for samādhi is it supports for discernment (paññā or knowledge).
The Buddha said; “Samahito yathabhūtaṁ pajanati – Someone has samādhi seeing things as it is.” Therefore sīla & samādhi are the two strong roots of a tree to grow. In many suttas, the Buddha referred to right concentration as the four material jhānas (rūpa-jhāna). This was a common process mentioned in the suttas. There was another way for right samādhi. This was paññā based samādhi.
So with momentary samādhi (khanika samādhi) also can develop knowledge. What are the differences between samatha based & vipassanā based samādhi? Samatha based samādhi is pleasant abiding, last longer & comfortable in practice. The commentary gave an example of crossing a river. Samatha based samādhi is like crossing a river by boat & vipassanā based samādhi is like swimming across the river. Both will arrive on the other shore.
Some people doubt the power of vipassanā based samādhi (i.e., khanika samādhi) can lead to realization. There was enough evidence among the yogis of the past & the present day yogis experiences. Every path & fruit has the jhānic power of samādhi. Citta-visuddhi has three kinds of samādhi; khanika samādhi (momentary concentration), upacāra samādhi (access concentration) & appanā samādhi (absorption concentration).
__ After the stage of the purification of the mind comes the 5 stages of the purification of knowledge follow (paññāvisuddhi); these are; the purifications of view (ditthi); the overcoming of doubt (vicikicchā); knowledge & vision of what is & what is not the path; knowledge & vision of the way; and knowledge & vision (Ñānadassanavisuddhi).
We can develop these five stages of purification only in the Buddha Dhamma. Therefore how much fortunate we are if we miss this chance knowingly and become the most foolish & stupid human being in the world.
[/size]
-
Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
32.9 見清淨 ｜ Ditthivisuddhi: Purification of view
見清淨（diṭṭhi-visuddhi）
觀禪（vipassanā）直接關乎慧或智（paññā）。修習觀禪有兩種基礎智：名色分別智（nāmarūpa-pariggaha-ñāṇa）與緣攝受智（paccaya-pariggaha-ñāṇa）。在七清淨中，它們分別相應於第三項見清淨與第四項度疑清淨。
為了成就這兩種基礎觀智，也就是見清淨與度疑清淨，禪修者須做兩件事：
一、學習慧地或慧的領域（paññā-bhūmi）；
二、修習三遍知（tisso pariññā）。
禪修者必須學習，才能正確修行。他需要學習五蘊、十二處、十八界、諸根、四聖諦與緣起（paṭicca-samuppāda）。要獲得聞所成慧（suta-mayā-paññā），便須反覆學習。莫哥禪師的開示正是很好的例子。學習之後，還要透過實修來培育並運用所學。
—— 慧地及其修習
覺音在《清淨道論》中簡要說明了慧地及其修習。慧地分為蘊、處、界、根、諦、緣起等。
前兩項戒清淨與心清淨，是慧地的根；其餘五項——見清淨、度疑清淨、道非道智見清淨、行道智見清淨與智見清淨 —— 則是樹幹。
因此，想圓滿這些清淨的禪修者，應先透過學習並請問有關慧地的內容，使自己的知識穩固。圓滿作為根本的戒與定之後，才能修習作為樹幹的後五清淨。
這裡可把後五清淨的修習理解為禪修（bhāvanā）。三遍知 —— 知遍知（ñāta-pariññā）、審察遍知（tīraṇa-pariññā）與斷遍知（pahāna-pariññā）—— 就是這一修習。
巴利語 "diṭṭhi" 意為見。在經中單獨使用時，通常指邪見；在 "diṭṭhi" 前加上 "sammā"，即 "sammā-diṭṭhi"，才是正見。邪見很多，其中最主要的是有身見（sakkāya-diṭṭhi），其他邪見由此衍生。
所以，這裡的見清淨，就是清除有身見。有身見依附在哪裡？依附在五蘊上。人把色、受、想、行、識五蘊看成我、我所有或我的。對五蘊中的每一蘊，各以四種方式安立一個我，便形成二十種有身見。例如：
1. 視色為我；2. 視我為擁有色；3. 視色在我之中；4. 視我在色之中；……17. 視識為我；18. 視我為擁有識；19. 視識在我之中；20. 視我在識之中。
有一種很常見的邪見，認為心是一個安住在色身內的自我，就像寶珠藏在匣中；人死時，心並不死亡，而是在死後離開舊的身體，取得一個新身體，如同更換衣服。有些佛教徒甚至佛教出家人也如此相信，更不必說其他信仰者。這是一種靈魂實有的理論與見解。
他們似乎曲解或誤解了佛法，成了薩帝比丘的追隨者（見《愛盡大經》）。「我是色，色是我的」這類想法支配著人的一生。當人如此生活並受這些觀念支配時，只要五蘊中任何一蘊變易，就會生起愁、悲、苦、憂、惱。〔「我是色」是說色或身體就是我；同樣，「我是識」是說識就是我。〕
有身見是預流道所斷的前三結之一，也是最先必須斷除的要緊結使。由於有身見或我見與自私，眾生很容易造作不善業乃至重大惡業。邪見與無明（avijjā）或癡（moha）相應；正見則與明（vijjā）或無癡（amoha）相應。
無明與愛（taṇhā）是苦與輪迴（saṁsāra）的兩個根本原因；有身見則深植於最粗重的無明與愛。只要這一結使仍潛伏於心，便不可能證得更高的道。它能為眾生帶來最可怕的危險與痛苦，就是四惡趣。
因此，佛陀在《諦相應》SN 56.34〈衣經〉、SN 56.35〈百矛經〉中，極力勸人趕緊斷除最初三結。衣服或頭部著火時，應該怎麼辦？任何人當然都會立刻滅火；然而佛陀指出，斷除有身見比撲滅焚身之火更加迫切，因為身上的火至多只使人失去這一世的生命。
若帶著邪見，便會一死再死；更糟的是，還會無數次投生地獄、畜生與餓鬼。那些地方是我們時常回去的家，而我們多數人如今只是在此短暫停留。假設有人壽命一百歲，又有人對他說：「每天早晨，我用一百支矛刺你；中午和晚上也一樣。如此刺滿一百年；一百年後，你將現證法。」
佛陀告訴比丘，一心追求自身利益的人，理應接受這項條件。因為輪迴沒有可知的起點，任何眾生在輪迴中被矛、刀所傷的最初一刻，都無法得知。〔後世有些佛教哲學家建立關於輪迴開端與第一起點的理論，忽略了佛陀的話。〕
學習五蘊、十二處、十八界等慧地之後，還須實際修習以培育智慧，這便進入四念住的修行。要使見清淨生起，必須一再觀照，直到「我」與「我的」這些錯誤想法消失，見才得以清淨。我見（atta-diṭṭhi）與有身見（sakkāya-diṭṭhi）意義相同，只是名稱不同。
《清淨道論》建議已證得禪那的禪修者先觀名法，再觀色法。由於有定力，他較容易辨識名法。觀乘者（vipassanā-yānika）則須先觀色法。許多禪修者未能清楚區分施設（paññatti）與勝義法（paramattha-dhamma）。
一位禪師曾在馬哈希禪師的禪修中心拜見他。當時馬哈希禪師正在讀一本禪修書，便告訴那位禪師：書中有位禪修者觀察身體時，頭部消失並化成微粒，而那位禪修者把這當成觀禪。
馬哈希禪師問：「你認為這是施設，還是勝義法？」那位禪師答說是施設，馬哈希禪師也表示同意。接著他說，許多禪修者雖有定力，卻沒有成為照見勝義法的觀智。
佛陀出世以前已有止禪，今日也依然存在，但那些禪修者不能超越施設。直到佛陀出世，才有觀禪的修法。七清淨之中，慧清淨有五個階段，從見清淨到智見清淨，也就是第三至第七清淨。
依經典所說，如實智（yathābhūta-ñāṇa），即如實了知現象之智，就是名色分別智。佛陀在《相應部》SN 22.59〈無我相經〉中教導了這一點。一位國際知名的學者比丘說，有些西方學者認為《清淨道論》中的法並非佛陀所說。
他指出，這種推測是錯誤的，因為《清淨道論》以佛陀的教法為依據。人不應盲目批評；若其推測正確，就必須指出兩者之間究竟有何牴觸。也可以問這些人：「你們研究過多少部義註？」其中有些人甚至沒有老師，只自行學習巴利語與經典。
覺音尊者在《清淨道論》中詳細說明慧清淨，或稱慧身（paññā-sarīra）。那些並不是他個人的想法，而是根據歷代傳承下來的古老巴利文典籍。他研讀、筆記，編成這部十分重要的禪修義註。只認識名色仍然不夠，還必須了解名色的因緣；否則就會因錯誤的推理與臆測而走錯方向。
例如，認為名色由神創造、無因而生，或只由過去的因造成等，這些邪見都會使人偏離正道。因緣有許多不同種類，例如過去與現在的因緣、周遭環境所提供的助緣與生緣等。我們必須從不同角度認識各種因緣，只知道一種原因並不完整，雖然有些佛教徒也持這種想法。徹底了知因緣，就是緣攝受智——辨識名色之因緣的智慧。
有了這種智，便不再疑惑：「我過去存在嗎？」、「我未來還會再有嗎？」、「我現在為何在這裡？」譬如，樹木依土壤、水、陽光等因緣而存在，過去如此，現在與未來也是如此。清楚了知因緣，就是度疑清淨（kaṅkhāvitaraṇa-visuddhi）；智慧的層次由此提高。
繼續修習觀禪時，會遇到一些貌似觀智的虛假現象。由於定力，有些現象看起來像道、果，禪修者可能誤以為自己已有證得，不能分辨真假，因而作出錯誤結論與判斷。例如，身體放光；或由於定力，身體彷彿消失而只剩心，整個身心變得寧靜。這些現象貌似聖道，禪修者便誤認為是證得，從而偏離正道。火車一旦脫軌就會翻覆，無法繼續前進。禪修者若能辨明真偽，就是道非道智見清淨；這是第五清淨。
禪修者若方向正確，智慧便隨修行逐步增長。這是行道智見清淨，也就是第六清淨。從見清淨至行道智見清淨，是由觀禪成就的四個清淨階段。進展至頂點時，便會證得並非由造作而成之法。
這是智見清淨，即第七清淨。這個巴利語名稱不同於第五、第六清淨，前面沒有 "maggāmagga" 或 "paṭipadā" 等限定語。知道自己正沿正確方向修行，是行道智見清淨；繼續前進，就會到達終點與目標。這就是智與見（"ñāṇa" 與 "dassana"）。禪修者所知、所見的是什麼？
知是作用，見是力量。既然這裡沒有任何限定語，它究竟知見什麼？行道智見清淨所知見的是修道的過程；這裡的智見則是知見四聖諦，也稱為法眼（Dhamma-cakkhu）。
佛陀初轉法輪的《相應部》SN 56.11〈轉法輪經〉說："cakkhuṁ udapādi, ñāṇaṁ udapādi" 等，即「眼生起，智生起」等；這是指第七清淨或這一層次，也就是知見四聖諦。修習道聖諦時，便知苦聖諦；知苦之時，斷集聖諦，並見滅聖諦。
這些在同一剎那發生，一種作用同時完成四項任務。總括來說，就是知見涅槃。因此，這裡的智見不是觀智，而是指道智與果智；也可以說，它們是修行的結果。禪修者須經多久才能證得？沒有人能作出確切回答，因人而異。
例如，三藏大師摩訶尸婆修行了三十年。阿那律尊者修止而證得天眼，其後繼續修觀，卻尚未證得這一智見；後來得到舍利弗尊者幫助，才得以證悟。我們不必掛念何時證得。這如同栽種果樹：開花結果是樹的工作，我們只須專心修行；時節因緣成熟，果實自然出現。
為使諸根成熟，禪修者必須持續修行。這如同洗布；若只洗一次，以後再也不洗，布只會愈來愈髒。若經常修行，便會不斷進步，就像經常洗衣沐浴；否則，連自己都受不了自己的氣味。心也是如此，必須不斷清洗，才能得到淨化。以上是對第三項見清淨至第七項智見清淨的大略說明。
修行之前，首先須從典籍或開示中學習佛法。能在博學而有經驗的導師指導下修行更好；對法與修行若有疑問或不明白之處，應向導師請教。如此便能獲得由學習與聽聞而來的聞所成智（suta-mayā-ñāṇa）。
之後，先修戒清淨與心清淨，也就是定；戒與心得以清淨後，再修觀禪。有些人以為這套次第是覺音尊者自己的想法，但《中部》MN 24〈傳車經〉中舍利弗尊者與富樓那彌多羅尼子尊者的問答，談的正是七清淨。
當然，佛陀的教法不可能全部記錄下來，現存的只是其中一部分或大部分。佛陀四十五年不停教化，實際所說必定更多。修慧須從見清淨開始；觀禪的所緣是五蘊、十二處與十八界。
禪修者可分為兩類：止乘者（samatha-yānika）與觀乘者（vipassanā-yānika）。止乘者先觀名法，然後觀色法；觀乘者則應先觀色法。這是《清淨道論》的教導，由古代諸師傳承而來。
判定教法正確與否，不能只看文字記載，也須參考禪修者對實修經驗與結果的敘述。觀照時，必須更加注意要點。先從色法開始較容易，因為色法比名法明顯。
《中部》MN 28〈大象跡喻經〉中，舍利弗尊者向比丘們教導修行，其中包括地（paṭhavī）、水（āpo）、火（tejo）、風（vāyo）四大，以及空界（ākāsa-dhātu）。
經中，尊者先從四聖諦說起。四聖諦如同象跡，能容納一切其他動物的足跡；同樣，一切善法都包含在四聖諦之中。接著，他以四大為觀照對象，其中也包括空界，然後說明緣起。這部經也談到五蘊、十二處與十八界。其他經則說六界，在四大與空界之外再加上識界，例如《中部》MN 140〈界分別經〉。
《大象跡喻經》所說的地界，並不是直接指硬、軟等自性，而是以頭髮、身毛、指甲、牙齒等堅硬、堅固且為愛所執取的身體部分來說明。內地界與外地界都只是地界。
應以正慧如實看待地界：「這不是我的，這不是我，這不是我的自我。」如此以正慧如實見時，便會厭離地界，心對地界離貪。
如今緬甸多數禪修者都談論施設與勝義法，並說修行必須以勝義法為所緣；然而這部經卻以身體各部分的施設來說明四大。
有人或許認為這不是根本修法。禪修者達到生滅隨觀智（udayabbaya-anupassanā-ñāṇa）時，自會洞見勝義法；在修行初期便談勝義法，未必切中要點。正因如此，有人對佛陀所教的某些四界禪修提出批評。
佛陀為何這樣教？人所執著的並不是勝義法，而是「我的頭髮」「我的臉」等；他們並不執著地界的硬、軟等性質。因此，佛陀運用施設來破除根本的施設執著；唯有如實正見，這種執著才能消失。
凡自身內部屬於液態或水性的，如膽汁、痰、膿、血、汗、脂肪等，稱為內水界。內水界與外水界都只是水界。應以正慧如實看待它：「這不是我的，這不是我，這不是我的自我。」如此以正慧如實見時，便會厭離水界，心對水界離貪。
自身內部凡能溫暖身體、使身體衰老、使身體因發燒而耗損，以及使所吃、所喝、所嚼、所嘗之物得到適當消化的火性，或自身內部其他一切火熱之物，稱為內火界。
自身內部凡屬風性者，如上行風、下行風、胃中風、腸中風、遍行全身之風，以及入息與出息等，稱為內風界。
禪修者如此觀照並辨識四界，人或眾生的施設概念便會消失。這如同把牛切成一塊塊肉；面對一堆堆肉時，「牛」的概念便不復存在。
除四大之外，還有顏色、香、味與食素四種色法。這八種色法不可分離，總是共同存在；凡談到色法，都應記住這八不離色。
以麵包這種外在色法為例，可以在其中分析四大：眼睛看見它的顏色，鼻子聞到它的氣味，吃下時知道它的味道，身體也得到其中的食素，例如蛋白質、維生素等。四大加上顏色、香、味、食素，共為八種色法；若彼此分離，這一色聚便不再存在。我們應觀照這種性質。
如此修習，眾生見便會消失；施設退去時，禪修者便洞見其本質。觀察色法之後，再繼續觀察名法；以十二處來觀察，會更加清楚。
眼與色相接觸時，眼識生起；這就是名法的生起。其餘諸處也以同樣方式觀察；觀察十八界亦復如是。
(3) Ditthivisuddhi: Purification of view
__ Insight practice (vipassanā) is directly referring to wisdom or knowledge (paññā). There are two basic knowledges for vipassanā practice. These are the discernment of mind & matter (nāmarūpa pariggaha ñāna) & the discernment of the conditions of mind & matter (paccayapariggaha ñāna). In purifications, it referred to ditthivisuddhi & kankhāvitaranavisuddhi (No. 3 & 4 visuddhis).
For these two basic insight knowledge or purities in view & overcoming doubt, the yogis need to do two things. These are; 1. Study or soil of knowledge or field of knowledge (paññā-bhūmi), 2. Developing or exercising (Ñāna-pariseyya).
For doing the practice rightly has to do the study. The yogis need to study about the five khandhas (aggregates), āyatanas (sense bases), dhātu (elements), indriyas (faculties), the four noble truths & dependent co-arising (paticcasamupuda). To have this learning knowledge (sutamaya paññā) need to study many times. Mogok Sayadaw’s Dhamma talks were a very good example for this purpose. After learning & developing or exercising them by practice.
__ The Pali word ditthi meaning is view. In the suttas using by itself usually means the wrong view. Right view is adding sammā in front of ditthi, i.e., sammā-ditthi. Wrong views are many; the main one is the identity view (sakkāya-ditthi). Other wrong views extended from it.
So here purity in view is purified this identity view. Where is this identity view sticking? It is sticking in the five khandhas. Take the five khandhas (body, feeling, perception, volitions & consciousness) as I, me & mine. Therefore we can also take each one of the khandhas as me & mine.
There are 20 types of identity view obtained by posting a self in the four given ways about the five khandhas. Some examples as
[1] regards form as self,
[2] self as possessing form,
[3] form as in self,
[4] self as in form
…..….
[17] regards consciousness as self,
[18] self as possessing consciousness,
[19] consciousness as in self,
[20] self as in consciousness.
There is a very common wrong view take the mind as a self situated in the form (the body), as like a jewel is in a casket. When a person dies & its mind not dies. After death, it leaves the old (dead) body behind & takes a new body, as like changing new clothes. Even some Buddhists believe in this way (including Buddhist monks & it is no need to say other faiths). It is a soul existed theory & view.
It seems they misinterpret or misunderstand the Buddha Dhamma. They are the followers of Bhikkhu Sāti (See – Mahātanhāsankhaya Sutta). The notion obsesses people life: I am forming, the form is mine. As they are living & obsessing by these notions & when any one of the khandhas changes & alters, with these there arise in them sorrow, lamentation, pain, grief & despair.
__ Identity view is one of the first three fetters (samyojanas) to be eradicated by the first path (sotāpattimagga). This is the most important fetter has to be eradicated first. With this, self-view or selfishness and beings are easily committing unwholesomeness & heavy evil kammas. The wrong view is related to ignorance (avijjā) or delusion (moha). Right view is related to knowledge (vijjā) or non-delusion (amoha).
Ignorance & craving (tanhā) are the two basic causes for dukkha or the round of existence (saṁsāra). Identity view is ingrained with the coarsest ignorance & craving. With this fetter latent in the heart (mind) the other higher paths of realization are impossible. The most terrible dangers & sufferings it can bring to living beings are the four woeful planes of existence (apāyas).
Therefore the Buddha was strongly urging people to eradicate the first three fetters (samjoyana) urgently in the two discourses; The Clothes & The Hundred Spears Discourses (from Saccasaṁyutta). If one’s clothes or head were ablaze, what should one do about it? It is for sure that everyone will extinguish the fire instantly. But for the Buddha to eradicate, the identity view was more important than the fire burning your body.
With this fire, you will only die for this life. If you are carrying the wrong view with you & will die again & again. Worse than that is will born in hells, as animals & hungry ghosts for uncountable times. Because these places are our frequent homes. Now, most of us are only a short visit here.
Suppose someone with a life span of hundred years & could live up to it. And then someone comes to him & say; “Everyday in the morning I’ll strike you with a hundred spears, also at noon & evening times. In this way, I’ll strike you for 100 years. After 100 years have passed, you’ll realize the Dhamma.”
The Buddha told the monks that it fitted for someone intent on his/her good to accept the offer. The reason behind is the round of existence (saṁsāra) is without discoverable beginning & the first point cannot be discerned of the blows by spears & swords for each living being. (Later Buddhist philosophers postulated some theories on the beginning of saṁsāra & the first point of it & they neglected the Buddha’s words).
__ After study & learning for the field of knowledge on khandhas, āyatana dhātus, etc. & for developing knowledge to exercise or practice them. Here the satipatthāna practice comes in. For purification of view to arise must repeatedly contemplate again & again, until the wrong thinking of me & mine disappear.
Only in this way become purity in view. Self-view (atta ditthi) & identity view (sakkāya ditthi) are the same. They are different only in words.
In the Path of Purification (Visuddhimagga), it suggested the yogi who attained jhānas to contemplate the mind first & then matter (rūpa). It is easier for him because with samādhi power easy to discern the mind. For vipassanā yanika, the yogi must contemplate the matter first. There are many yogis do not have a clear distinction between concept (paññātti) & ultimate reality (paramattha).
A venerable Sayadaw met with Mahasi Sayadaw at his center. At that time Mahasi Sayadawgyi was reading a book on meditation. He said to the Sayadaw that in that book, a yogi was contemplating his body, his head disappeared & it became particles. And then the yogi took it as the insight practice (vipassanā).
Mahasi Sayadaw asked him; “What do you think, this is the concept or ultimate reality?” The Sayadaw answered it as a concept, and Mahasi Sayadaw was agreed with him. And then Mahasi Sayadaw said that many yogis had samādhi, but it did not become the insight of reality (vipassanā paramattha).
In the time of before the Buddha & even now samatha practices existed. These yogis could not overcome or transcend concepts. Only the Buddha arose that vipassanā practice came into existence. In these seven purifications; purification of knowledge has five stages. It starts from the purification of view (ditthivisuddhi) to purification by knowledge & vision (Ñānadassana-visuddhi); i.e., stage 3 to 7.
According to the suttas, Yathābhūta Ñāna – the knowledge of phenomena as it is the discernment of mind & matter (Nāma-rūpapariggaha ñāna). This was taught by the Buddha in the Discourse of the Characteristics of Not-self (Anattalakkhana Sutta). An internationally well-known scholar monk said that some western scholars took the Dhamma in the Visuddhimagga textbook as not talked by the Buddha.
He said that it was wrong (speculation) because it was based on the Buddha’s teachings. People should not criticize blindly. If their speculations were true, they must point out the discrepancies between them. If we ask these people how they had studied many commentarial textbooks. Even some of them were self-learning of the Pali & Suttas by themselves without a teacher.
Ven. Buddhagosa had written details on the purification by knowledge or paññā-sarira (body of knowledge) in his Visuddhimagga text book. These were not his ideas. It was based on the old Pali textbooks handed down from the old generations, he studied & took notes of them, & produced this very important commentary on the practice. Understanding the mind & matter is still not enough yet also have to know about the causes & conditions for them. If not with all the wrong reasoning & speculations will be in the wrong directions.
For some examples; God creates the mind & matter, or it happened without causes, or by the past causes, etc. All these wrong views will make one stray away from the right direction. There are many different causes & conditions; e.g. the past & the present causes & conditions, supporting & producing causes & conditions from the surroundings, etc.
We must know or understand the different causes & conditions from different angles. Knowing only one cause is not complete (Some Buddhists had this idea). Knowing the causes & conditions thoroughly is paccayapariggaha ñāna – discernment of the conditions of mind & matter.
With this knowledge & we do not have any doubts in; “Did I exist in the past?” or “Will I become again in the future?” “Why I am here in the present?” As an, e.g. trees were existed in the past by the causes of soil, water & sunlight, etc. in the present & future also in this way. Knowing the causes & conditions clearly is kankhavitarana visuddhi – purification by overcoming doubt. The level of knowledge increases.
__ Continuing with the insight contemplation & similar fake dhammas of knowledge arise, or encounter.
Because of the samādhi power that some of the phenomena are looking like path & fruit. So yogis can take it as attainments. Yogis cannot distinguish between the real & the fake. So they are making the wrong conclusion & judgments. E.g., the body light comes out.
Because of samādhi, the body disappears & only the mind exists. The whole body & mind become tranquil. These are similar to the path that the yogi thinks it as the attainment. And then he is straying away from the path. If a train strays away from the line will be overturned. And then it cannot go forwards. If the yogi can distinguish between the fake & the real is the purification of path & not-path (maggāmagga ñānadassanavisuddhi). This is the 5th purity.
__ If the yogi is in the right direction & with the practice, knowledge develops step by step. This is the purification of the way (patipadā ñānadassanavisuddhi). This is the 6th purity. From ditthi-visuddhi to patipadā-ñānadassana-visuddhi are the four purification processes by insight. When arriving at the climax, there is an attainment which is not by producing.
This is the purification by knowledge & vision (Ñānadassana-visuddhi). This is the 7th purity. This Pali word is different from the others 5th & 6th purifications & without prefixes, such as maggā-magga & patipadā. The yogi knows that he is on the right direction is the purification of the way. If he continues forwards will arrive at the ending & which is the goal. This is knowledge & vision or knowing & seeing (Ñāna & dassana). What the yogi knows & sees?
Knowing is function & seeing is power. Here not included the prefix words, what were the knowing & seeing? In the patipadā ñānadassana, knowing & seeing the process of the path. Ñānadassana here is knowing & seeing the four noble truths. It is also called Dhamma Eye – Dhamma Cakkhu.
In the Buddha’s First Discourse (Turning the Wheel of Dhamma); the descriptions were, cakkhuṁ udapādi-ñānaṁ udapādi, etc. (There arose in me vision, knowledge, etc.) was referred to the 7th purity or this level. This is knowing & seeing the four noble truths. With the developing of the truth of the path will know the truth of dukkha. With the knowledge of dukkha can abandon the truth of the cause (samudaya) & see the truth of the cessation of dukkha. It happens at the same time. With one functioning & finishing the four tasks. Using of one description; it is knowing & seeing Nibbāna. Therefore, ñānadassana is not vipassanā knowledge & referring to path & fruit (magga & phala). We can say these are the results.
How long it takes the yogi to get the attainment? Nobody can say exactly. It depends on each person. As examples; Tipitaka master Mahā Siva practiced for 30 years. Ven. Anuruddha with samatha practice, he attained divine eye. And then he continued the insight not attained this knowledge & vision. After with the help of Ven. Sariputta & realized it. Attainments are not our concerns. It was like planting a fruit tree. Flowers & fruits appeared were the work of the tree. Doing practice is only our concern. When the time is ripe, it will appear.
For the spiritual faculties to be matured, the yogi must always do the practice. It was like wiping cloth. Washing it only for one time & never again, then it becomes dirtier & dirtier. If we practice always, & it will be in progress. It was also like always washing clothes & bathing.
If not, even we cannot bear our smells. The mind is also in the same way; only then it can be purified. From the purification of view (the 3rd) to knowledge & vision (the 7th purity) which have mentioned above are in general.
__ For the practice, firstly we have to study & learn the Buddha-Dhamma with textbooks or Dhamma talks. Practice under a learned experienced teach is better. If we have doubts & not clear about the Dhamma & practice should ask the teacher. In this way will get the knowledge by learning & listening (sutamaya ñāna).
After this, start with the practice of purification in sīla & mind (samādhi). With the purity in virtue & mind, & develop the insight practice (vipassanā). Some think these processes were Ven. Buddhagosa’s ideas. In the Ratha-vinita Sutta, questions & answers between Ven. Sariputta & Ven. Punna was about these seven purifications.
It was also sure that not all of the Buddha’s teachings could be recorded, and only some of them or the majority of them. If we can accept that the Buddha was the busiest person, his 45 years of teaching could be a lot more. From where we have to start with the purification of view. The objects of insight practice are; the five aggregates, the 12 sense bases & the 18 elements.
Here can be divided into two groups of a yogi; samatha-yanika (samatha based yogi) & vipassanā-yanika (insight-based yogi). If the yogi is samatha-yanika starts with the contemplation of the mind & then later with matter (rūpa). If a vipassanā-yanika he should start with the matter. These were the instructions in the Visuddhimagga. It was handed down by the old generation of teachers.
Teaching is right or wrong; we cannot only confirm by the records. But also we have to take the yogis’ accounts of experiences & results. It is necessary to pay more attention to the important points for contemplation. Starting from the matter is easier because it is more prominent than the mind.
In the Great Elephant Footprint Simile Discourse/Mahā-hatthipadopama Sutta (From Majjima Nikāya), Ven. Sariputta taught the monks on practice was including the four great elements; earth (patthavi), liquid or water (āpo), fire (tejo), wind (vayo) properties & including space (ākāsa) element.
In the sutta, the venerable started with the four noble truths, which were like the footprint of an elephant encompassed all the other animals’ footprints. And all the skillful qualities were included in the four noble truths. It started with the four great elements as contemplation (including space element).
And then continued with the Dependent co-arising (Paticcasamupada). In this sutta, we can find about the five khandhas, āyatana & 18 dhātus. In other suttas, we found the six elements, added with consciousness (viññāna) (e.g., An Analysis of the Properties Discourse, Sutta No. 140, Majjima Nikāya).
__ In the Great Elephant Footprint Simile, the earth element was not referred to the intrinsic nature of hardness, softness, etc. But referred to the bodily parts as hard, solid & sustained by craving (tanhā); head hairs, body hairs, nails, teeth, etc. Both the internal & external earth elements are simply earth elements.
That should be seen as it is with right discernment. This is not mine; this is not me; this is not myself. When one sees it thus as it is with right discernment. One becomes disenchanted with the earth element & makes the mind dispassionate towards the earth element. Nowadays, in Burma, most yogis talk about between concepts (paññatti) & ultimate reality (paramattha). According to them, the practice has to be on the paramattha. Here in this sutta, the four great elements were using with the concepts of the bodily parts.
Some may think that these are not basic. If the yogis arrive at the level of the arising & passing away of phenomena (udayabbaya ñānam) will penetrate the ultimate reality (paramattha). At the beginning of the practice, talk about the paramattha will not get to the point. And then some of the meditations on the four great elements of the Buddha is becoming critical.
Why did the Buddha teach in this way? Humans attach to things are not paramattha dhammas, e.g. my hairs, my face, etc. They do not attach to the hardness, softness, etc. of the earth elements. Therefore the Buddha was using concepts to dispel the basic concepts. It can be only fallen away by right seeing (yathabhūta).
__ Whatever internal, belonging to oneself as a liquid or watery element; bile, phlegm, pus, blood, sweat, fat, etc. This is called internal water elements. Both the internal & the external water elements are simply water element. That should be seen as it is with right discernment. This is not mine, not me & not myself. When one sees it thus as it is with right discernment, & one becomes disenchanted with the water element & makes the mind dispassionate towards the water element.
__ The internal fire element in oneself is; by which the body is warmed, aged & consumed with fever, what is eaten, drunk, chewed & savor gets properly digested or whatever else internal within oneself is fire, fiery. This is called the internal fire element within oneself.
__ Whatever internal belonging to oneself is wind, windy: up going winds, down going winds, winds in the stomach in the intestines, winds that course through the body, in & out breathing or whatever as internal within oneself is wind, windy. This is called the internal wind element. In this way, the yogi contemplates the four elements to discern them. And then the concepts of person or beings disappear. It was like cutting a cow into pieces & with the piles of flesh, the concept of the cow disappeared.
__ With the great four elements, there are other four elements: color, smell, taste & nutrient. These eight matters are indivisible. They all are together. If talking about the matter, always remember these eight qualities.
Example of an external matter, a bread – we can analyze the four great elements in it. Can see the color with the eye, its smell can be smelled with the nose, can know the taste or flavor, & after eating it, the body receives the nutrient (such as protein, vitamins, etc.). Combined them all are eight matters (rūpa). If they are separated, it does not exist anymore. We have to contemplate this nature.
By doing the exercises & the view of a being will disappear. With concept falling away, the yogi penetrates its essence. After the contemplation of matter, & the yogi continues the contemplation to know the mind. Using the sense bases (āyatana) with contemplation, it becomes clearer. With the contact of the eye & the physical form, seeing consciousness arises. This is the arising of the mind (nāma dhamma). The other sense bases also contemplate in this way. Contemplation of the 18 elements is also in the same way.
觀禪（vipassanā）直接關乎慧或智（paññā）。修習觀禪有兩種基礎智：名色分別智（nāmarūpa-pariggaha-ñāṇa）與緣攝受智（paccaya-pariggaha-ñāṇa）。在七清淨中，它們分別相應於第三項見清淨與第四項度疑清淨。
為了成就這兩種基礎觀智，也就是見清淨與度疑清淨，禪修者須做兩件事：
一、學習慧地或慧的領域（paññā-bhūmi）；
二、修習三遍知（tisso pariññā）。
禪修者必須學習，才能正確修行。他需要學習五蘊、十二處、十八界、諸根、四聖諦與緣起（paṭicca-samuppāda）。要獲得聞所成慧（suta-mayā-paññā），便須反覆學習。莫哥禪師的開示正是很好的例子。學習之後，還要透過實修來培育並運用所學。
—— 慧地及其修習
覺音在《清淨道論》中簡要說明了慧地及其修習。慧地分為蘊、處、界、根、諦、緣起等。
前兩項戒清淨與心清淨，是慧地的根；其餘五項——見清淨、度疑清淨、道非道智見清淨、行道智見清淨與智見清淨 —— 則是樹幹。
因此，想圓滿這些清淨的禪修者，應先透過學習並請問有關慧地的內容，使自己的知識穩固。圓滿作為根本的戒與定之後，才能修習作為樹幹的後五清淨。
這裡可把後五清淨的修習理解為禪修（bhāvanā）。三遍知 —— 知遍知（ñāta-pariññā）、審察遍知（tīraṇa-pariññā）與斷遍知（pahāna-pariññā）—— 就是這一修習。
巴利語 "diṭṭhi" 意為見。在經中單獨使用時，通常指邪見；在 "diṭṭhi" 前加上 "sammā"，即 "sammā-diṭṭhi"，才是正見。邪見很多，其中最主要的是有身見（sakkāya-diṭṭhi），其他邪見由此衍生。
所以，這裡的見清淨，就是清除有身見。有身見依附在哪裡？依附在五蘊上。人把色、受、想、行、識五蘊看成我、我所有或我的。對五蘊中的每一蘊，各以四種方式安立一個我，便形成二十種有身見。例如：
1. 視色為我；2. 視我為擁有色；3. 視色在我之中；4. 視我在色之中；……17. 視識為我；18. 視我為擁有識；19. 視識在我之中；20. 視我在識之中。
有一種很常見的邪見，認為心是一個安住在色身內的自我，就像寶珠藏在匣中；人死時，心並不死亡，而是在死後離開舊的身體，取得一個新身體，如同更換衣服。有些佛教徒甚至佛教出家人也如此相信，更不必說其他信仰者。這是一種靈魂實有的理論與見解。
他們似乎曲解或誤解了佛法，成了薩帝比丘的追隨者（見《愛盡大經》）。「我是色，色是我的」這類想法支配著人的一生。當人如此生活並受這些觀念支配時，只要五蘊中任何一蘊變易，就會生起愁、悲、苦、憂、惱。〔「我是色」是說色或身體就是我；同樣，「我是識」是說識就是我。〕
有身見是預流道所斷的前三結之一，也是最先必須斷除的要緊結使。由於有身見或我見與自私，眾生很容易造作不善業乃至重大惡業。邪見與無明（avijjā）或癡（moha）相應；正見則與明（vijjā）或無癡（amoha）相應。
無明與愛（taṇhā）是苦與輪迴（saṁsāra）的兩個根本原因；有身見則深植於最粗重的無明與愛。只要這一結使仍潛伏於心，便不可能證得更高的道。它能為眾生帶來最可怕的危險與痛苦，就是四惡趣。
因此，佛陀在《諦相應》SN 56.34〈衣經〉、SN 56.35〈百矛經〉中，極力勸人趕緊斷除最初三結。衣服或頭部著火時，應該怎麼辦？任何人當然都會立刻滅火；然而佛陀指出，斷除有身見比撲滅焚身之火更加迫切，因為身上的火至多只使人失去這一世的生命。
若帶著邪見，便會一死再死；更糟的是，還會無數次投生地獄、畜生與餓鬼。那些地方是我們時常回去的家，而我們多數人如今只是在此短暫停留。假設有人壽命一百歲，又有人對他說：「每天早晨，我用一百支矛刺你；中午和晚上也一樣。如此刺滿一百年；一百年後，你將現證法。」
佛陀告訴比丘，一心追求自身利益的人，理應接受這項條件。因為輪迴沒有可知的起點，任何眾生在輪迴中被矛、刀所傷的最初一刻，都無法得知。〔後世有些佛教哲學家建立關於輪迴開端與第一起點的理論，忽略了佛陀的話。〕
學習五蘊、十二處、十八界等慧地之後，還須實際修習以培育智慧，這便進入四念住的修行。要使見清淨生起，必須一再觀照，直到「我」與「我的」這些錯誤想法消失，見才得以清淨。我見（atta-diṭṭhi）與有身見（sakkāya-diṭṭhi）意義相同，只是名稱不同。
《清淨道論》建議已證得禪那的禪修者先觀名法，再觀色法。由於有定力，他較容易辨識名法。觀乘者（vipassanā-yānika）則須先觀色法。許多禪修者未能清楚區分施設（paññatti）與勝義法（paramattha-dhamma）。
一位禪師曾在馬哈希禪師的禪修中心拜見他。當時馬哈希禪師正在讀一本禪修書，便告訴那位禪師：書中有位禪修者觀察身體時，頭部消失並化成微粒，而那位禪修者把這當成觀禪。
馬哈希禪師問：「你認為這是施設，還是勝義法？」那位禪師答說是施設，馬哈希禪師也表示同意。接著他說，許多禪修者雖有定力，卻沒有成為照見勝義法的觀智。
佛陀出世以前已有止禪，今日也依然存在，但那些禪修者不能超越施設。直到佛陀出世，才有觀禪的修法。七清淨之中，慧清淨有五個階段，從見清淨到智見清淨，也就是第三至第七清淨。
依經典所說，如實智（yathābhūta-ñāṇa），即如實了知現象之智，就是名色分別智。佛陀在《相應部》SN 22.59〈無我相經〉中教導了這一點。一位國際知名的學者比丘說，有些西方學者認為《清淨道論》中的法並非佛陀所說。
他指出，這種推測是錯誤的，因為《清淨道論》以佛陀的教法為依據。人不應盲目批評；若其推測正確，就必須指出兩者之間究竟有何牴觸。也可以問這些人：「你們研究過多少部義註？」其中有些人甚至沒有老師，只自行學習巴利語與經典。
覺音尊者在《清淨道論》中詳細說明慧清淨，或稱慧身（paññā-sarīra）。那些並不是他個人的想法，而是根據歷代傳承下來的古老巴利文典籍。他研讀、筆記，編成這部十分重要的禪修義註。只認識名色仍然不夠，還必須了解名色的因緣；否則就會因錯誤的推理與臆測而走錯方向。
例如，認為名色由神創造、無因而生，或只由過去的因造成等，這些邪見都會使人偏離正道。因緣有許多不同種類，例如過去與現在的因緣、周遭環境所提供的助緣與生緣等。我們必須從不同角度認識各種因緣，只知道一種原因並不完整，雖然有些佛教徒也持這種想法。徹底了知因緣，就是緣攝受智——辨識名色之因緣的智慧。
有了這種智，便不再疑惑：「我過去存在嗎？」、「我未來還會再有嗎？」、「我現在為何在這裡？」譬如，樹木依土壤、水、陽光等因緣而存在，過去如此，現在與未來也是如此。清楚了知因緣，就是度疑清淨（kaṅkhāvitaraṇa-visuddhi）；智慧的層次由此提高。
繼續修習觀禪時，會遇到一些貌似觀智的虛假現象。由於定力，有些現象看起來像道、果，禪修者可能誤以為自己已有證得，不能分辨真假，因而作出錯誤結論與判斷。例如，身體放光；或由於定力，身體彷彿消失而只剩心，整個身心變得寧靜。這些現象貌似聖道，禪修者便誤認為是證得，從而偏離正道。火車一旦脫軌就會翻覆，無法繼續前進。禪修者若能辨明真偽，就是道非道智見清淨；這是第五清淨。
禪修者若方向正確，智慧便隨修行逐步增長。這是行道智見清淨，也就是第六清淨。從見清淨至行道智見清淨，是由觀禪成就的四個清淨階段。進展至頂點時，便會證得並非由造作而成之法。
這是智見清淨，即第七清淨。這個巴利語名稱不同於第五、第六清淨，前面沒有 "maggāmagga" 或 "paṭipadā" 等限定語。知道自己正沿正確方向修行，是行道智見清淨；繼續前進，就會到達終點與目標。這就是智與見（"ñāṇa" 與 "dassana"）。禪修者所知、所見的是什麼？
知是作用，見是力量。既然這裡沒有任何限定語，它究竟知見什麼？行道智見清淨所知見的是修道的過程；這裡的智見則是知見四聖諦，也稱為法眼（Dhamma-cakkhu）。
佛陀初轉法輪的《相應部》SN 56.11〈轉法輪經〉說："cakkhuṁ udapādi, ñāṇaṁ udapādi" 等，即「眼生起，智生起」等；這是指第七清淨或這一層次，也就是知見四聖諦。修習道聖諦時，便知苦聖諦；知苦之時，斷集聖諦，並見滅聖諦。
這些在同一剎那發生，一種作用同時完成四項任務。總括來說，就是知見涅槃。因此，這裡的智見不是觀智，而是指道智與果智；也可以說，它們是修行的結果。禪修者須經多久才能證得？沒有人能作出確切回答，因人而異。
例如，三藏大師摩訶尸婆修行了三十年。阿那律尊者修止而證得天眼，其後繼續修觀，卻尚未證得這一智見；後來得到舍利弗尊者幫助，才得以證悟。我們不必掛念何時證得。這如同栽種果樹：開花結果是樹的工作，我們只須專心修行；時節因緣成熟，果實自然出現。
為使諸根成熟，禪修者必須持續修行。這如同洗布；若只洗一次，以後再也不洗，布只會愈來愈髒。若經常修行，便會不斷進步，就像經常洗衣沐浴；否則，連自己都受不了自己的氣味。心也是如此，必須不斷清洗，才能得到淨化。以上是對第三項見清淨至第七項智見清淨的大略說明。
修行之前，首先須從典籍或開示中學習佛法。能在博學而有經驗的導師指導下修行更好；對法與修行若有疑問或不明白之處，應向導師請教。如此便能獲得由學習與聽聞而來的聞所成智（suta-mayā-ñāṇa）。
之後，先修戒清淨與心清淨，也就是定；戒與心得以清淨後，再修觀禪。有些人以為這套次第是覺音尊者自己的想法，但《中部》MN 24〈傳車經〉中舍利弗尊者與富樓那彌多羅尼子尊者的問答，談的正是七清淨。
當然，佛陀的教法不可能全部記錄下來，現存的只是其中一部分或大部分。佛陀四十五年不停教化，實際所說必定更多。修慧須從見清淨開始；觀禪的所緣是五蘊、十二處與十八界。
禪修者可分為兩類：止乘者（samatha-yānika）與觀乘者（vipassanā-yānika）。止乘者先觀名法，然後觀色法；觀乘者則應先觀色法。這是《清淨道論》的教導，由古代諸師傳承而來。
判定教法正確與否，不能只看文字記載，也須參考禪修者對實修經驗與結果的敘述。觀照時，必須更加注意要點。先從色法開始較容易，因為色法比名法明顯。
《中部》MN 28〈大象跡喻經〉中，舍利弗尊者向比丘們教導修行，其中包括地（paṭhavī）、水（āpo）、火（tejo）、風（vāyo）四大，以及空界（ākāsa-dhātu）。
經中，尊者先從四聖諦說起。四聖諦如同象跡，能容納一切其他動物的足跡；同樣，一切善法都包含在四聖諦之中。接著，他以四大為觀照對象，其中也包括空界，然後說明緣起。這部經也談到五蘊、十二處與十八界。其他經則說六界，在四大與空界之外再加上識界，例如《中部》MN 140〈界分別經〉。
《大象跡喻經》所說的地界，並不是直接指硬、軟等自性，而是以頭髮、身毛、指甲、牙齒等堅硬、堅固且為愛所執取的身體部分來說明。內地界與外地界都只是地界。
應以正慧如實看待地界：「這不是我的，這不是我，這不是我的自我。」如此以正慧如實見時，便會厭離地界，心對地界離貪。
如今緬甸多數禪修者都談論施設與勝義法，並說修行必須以勝義法為所緣；然而這部經卻以身體各部分的施設來說明四大。
有人或許認為這不是根本修法。禪修者達到生滅隨觀智（udayabbaya-anupassanā-ñāṇa）時，自會洞見勝義法；在修行初期便談勝義法，未必切中要點。正因如此，有人對佛陀所教的某些四界禪修提出批評。
佛陀為何這樣教？人所執著的並不是勝義法，而是「我的頭髮」「我的臉」等；他們並不執著地界的硬、軟等性質。因此，佛陀運用施設來破除根本的施設執著；唯有如實正見，這種執著才能消失。
凡自身內部屬於液態或水性的，如膽汁、痰、膿、血、汗、脂肪等，稱為內水界。內水界與外水界都只是水界。應以正慧如實看待它：「這不是我的，這不是我，這不是我的自我。」如此以正慧如實見時，便會厭離水界，心對水界離貪。
自身內部凡能溫暖身體、使身體衰老、使身體因發燒而耗損，以及使所吃、所喝、所嚼、所嘗之物得到適當消化的火性，或自身內部其他一切火熱之物，稱為內火界。
自身內部凡屬風性者，如上行風、下行風、胃中風、腸中風、遍行全身之風，以及入息與出息等，稱為內風界。
禪修者如此觀照並辨識四界，人或眾生的施設概念便會消失。這如同把牛切成一塊塊肉；面對一堆堆肉時，「牛」的概念便不復存在。
除四大之外，還有顏色、香、味與食素四種色法。這八種色法不可分離，總是共同存在；凡談到色法，都應記住這八不離色。
以麵包這種外在色法為例，可以在其中分析四大：眼睛看見它的顏色，鼻子聞到它的氣味，吃下時知道它的味道，身體也得到其中的食素，例如蛋白質、維生素等。四大加上顏色、香、味、食素，共為八種色法；若彼此分離，這一色聚便不再存在。我們應觀照這種性質。
如此修習，眾生見便會消失；施設退去時，禪修者便洞見其本質。觀察色法之後，再繼續觀察名法；以十二處來觀察，會更加清楚。
眼與色相接觸時，眼識生起；這就是名法的生起。其餘諸處也以同樣方式觀察；觀察十八界亦復如是。
(3) Ditthivisuddhi: Purification of view
__ Insight practice (vipassanā) is directly referring to wisdom or knowledge (paññā). There are two basic knowledges for vipassanā practice. These are the discernment of mind & matter (nāmarūpa pariggaha ñāna) & the discernment of the conditions of mind & matter (paccayapariggaha ñāna). In purifications, it referred to ditthivisuddhi & kankhāvitaranavisuddhi (No. 3 & 4 visuddhis).
For these two basic insight knowledge or purities in view & overcoming doubt, the yogis need to do two things. These are; 1. Study or soil of knowledge or field of knowledge (paññā-bhūmi), 2. Developing or exercising (Ñāna-pariseyya).
For doing the practice rightly has to do the study. The yogis need to study about the five khandhas (aggregates), āyatanas (sense bases), dhātu (elements), indriyas (faculties), the four noble truths & dependent co-arising (paticcasamupuda). To have this learning knowledge (sutamaya paññā) need to study many times. Mogok Sayadaw’s Dhamma talks were a very good example for this purpose. After learning & developing or exercising them by practice.
__ The Pali word ditthi meaning is view. In the suttas using by itself usually means the wrong view. Right view is adding sammā in front of ditthi, i.e., sammā-ditthi. Wrong views are many; the main one is the identity view (sakkāya-ditthi). Other wrong views extended from it.
So here purity in view is purified this identity view. Where is this identity view sticking? It is sticking in the five khandhas. Take the five khandhas (body, feeling, perception, volitions & consciousness) as I, me & mine. Therefore we can also take each one of the khandhas as me & mine.
There are 20 types of identity view obtained by posting a self in the four given ways about the five khandhas. Some examples as
[1] regards form as self,
[2] self as possessing form,
[3] form as in self,
[4] self as in form
…..….
[17] regards consciousness as self,
[18] self as possessing consciousness,
[19] consciousness as in self,
[20] self as in consciousness.
There is a very common wrong view take the mind as a self situated in the form (the body), as like a jewel is in a casket. When a person dies & its mind not dies. After death, it leaves the old (dead) body behind & takes a new body, as like changing new clothes. Even some Buddhists believe in this way (including Buddhist monks & it is no need to say other faiths). It is a soul existed theory & view.
It seems they misinterpret or misunderstand the Buddha Dhamma. They are the followers of Bhikkhu Sāti (See – Mahātanhāsankhaya Sutta). The notion obsesses people life: I am forming, the form is mine. As they are living & obsessing by these notions & when any one of the khandhas changes & alters, with these there arise in them sorrow, lamentation, pain, grief & despair.
__ Identity view is one of the first three fetters (samyojanas) to be eradicated by the first path (sotāpattimagga). This is the most important fetter has to be eradicated first. With this, self-view or selfishness and beings are easily committing unwholesomeness & heavy evil kammas. The wrong view is related to ignorance (avijjā) or delusion (moha). Right view is related to knowledge (vijjā) or non-delusion (amoha).
Ignorance & craving (tanhā) are the two basic causes for dukkha or the round of existence (saṁsāra). Identity view is ingrained with the coarsest ignorance & craving. With this fetter latent in the heart (mind) the other higher paths of realization are impossible. The most terrible dangers & sufferings it can bring to living beings are the four woeful planes of existence (apāyas).
Therefore the Buddha was strongly urging people to eradicate the first three fetters (samjoyana) urgently in the two discourses; The Clothes & The Hundred Spears Discourses (from Saccasaṁyutta). If one’s clothes or head were ablaze, what should one do about it? It is for sure that everyone will extinguish the fire instantly. But for the Buddha to eradicate, the identity view was more important than the fire burning your body.
With this fire, you will only die for this life. If you are carrying the wrong view with you & will die again & again. Worse than that is will born in hells, as animals & hungry ghosts for uncountable times. Because these places are our frequent homes. Now, most of us are only a short visit here.
Suppose someone with a life span of hundred years & could live up to it. And then someone comes to him & say; “Everyday in the morning I’ll strike you with a hundred spears, also at noon & evening times. In this way, I’ll strike you for 100 years. After 100 years have passed, you’ll realize the Dhamma.”
The Buddha told the monks that it fitted for someone intent on his/her good to accept the offer. The reason behind is the round of existence (saṁsāra) is without discoverable beginning & the first point cannot be discerned of the blows by spears & swords for each living being. (Later Buddhist philosophers postulated some theories on the beginning of saṁsāra & the first point of it & they neglected the Buddha’s words).
__ After study & learning for the field of knowledge on khandhas, āyatana dhātus, etc. & for developing knowledge to exercise or practice them. Here the satipatthāna practice comes in. For purification of view to arise must repeatedly contemplate again & again, until the wrong thinking of me & mine disappear.
Only in this way become purity in view. Self-view (atta ditthi) & identity view (sakkāya ditthi) are the same. They are different only in words.
In the Path of Purification (Visuddhimagga), it suggested the yogi who attained jhānas to contemplate the mind first & then matter (rūpa). It is easier for him because with samādhi power easy to discern the mind. For vipassanā yanika, the yogi must contemplate the matter first. There are many yogis do not have a clear distinction between concept (paññātti) & ultimate reality (paramattha).
A venerable Sayadaw met with Mahasi Sayadaw at his center. At that time Mahasi Sayadawgyi was reading a book on meditation. He said to the Sayadaw that in that book, a yogi was contemplating his body, his head disappeared & it became particles. And then the yogi took it as the insight practice (vipassanā).
Mahasi Sayadaw asked him; “What do you think, this is the concept or ultimate reality?” The Sayadaw answered it as a concept, and Mahasi Sayadaw was agreed with him. And then Mahasi Sayadaw said that many yogis had samādhi, but it did not become the insight of reality (vipassanā paramattha).
In the time of before the Buddha & even now samatha practices existed. These yogis could not overcome or transcend concepts. Only the Buddha arose that vipassanā practice came into existence. In these seven purifications; purification of knowledge has five stages. It starts from the purification of view (ditthivisuddhi) to purification by knowledge & vision (Ñānadassana-visuddhi); i.e., stage 3 to 7.
According to the suttas, Yathābhūta Ñāna – the knowledge of phenomena as it is the discernment of mind & matter (Nāma-rūpapariggaha ñāna). This was taught by the Buddha in the Discourse of the Characteristics of Not-self (Anattalakkhana Sutta). An internationally well-known scholar monk said that some western scholars took the Dhamma in the Visuddhimagga textbook as not talked by the Buddha.
He said that it was wrong (speculation) because it was based on the Buddha’s teachings. People should not criticize blindly. If their speculations were true, they must point out the discrepancies between them. If we ask these people how they had studied many commentarial textbooks. Even some of them were self-learning of the Pali & Suttas by themselves without a teacher.
Ven. Buddhagosa had written details on the purification by knowledge or paññā-sarira (body of knowledge) in his Visuddhimagga text book. These were not his ideas. It was based on the old Pali textbooks handed down from the old generations, he studied & took notes of them, & produced this very important commentary on the practice. Understanding the mind & matter is still not enough yet also have to know about the causes & conditions for them. If not with all the wrong reasoning & speculations will be in the wrong directions.
For some examples; God creates the mind & matter, or it happened without causes, or by the past causes, etc. All these wrong views will make one stray away from the right direction. There are many different causes & conditions; e.g. the past & the present causes & conditions, supporting & producing causes & conditions from the surroundings, etc.
We must know or understand the different causes & conditions from different angles. Knowing only one cause is not complete (Some Buddhists had this idea). Knowing the causes & conditions thoroughly is paccayapariggaha ñāna – discernment of the conditions of mind & matter.
With this knowledge & we do not have any doubts in; “Did I exist in the past?” or “Will I become again in the future?” “Why I am here in the present?” As an, e.g. trees were existed in the past by the causes of soil, water & sunlight, etc. in the present & future also in this way. Knowing the causes & conditions clearly is kankhavitarana visuddhi – purification by overcoming doubt. The level of knowledge increases.
__ Continuing with the insight contemplation & similar fake dhammas of knowledge arise, or encounter.
Because of the samādhi power that some of the phenomena are looking like path & fruit. So yogis can take it as attainments. Yogis cannot distinguish between the real & the fake. So they are making the wrong conclusion & judgments. E.g., the body light comes out.
Because of samādhi, the body disappears & only the mind exists. The whole body & mind become tranquil. These are similar to the path that the yogi thinks it as the attainment. And then he is straying away from the path. If a train strays away from the line will be overturned. And then it cannot go forwards. If the yogi can distinguish between the fake & the real is the purification of path & not-path (maggāmagga ñānadassanavisuddhi). This is the 5th purity.
__ If the yogi is in the right direction & with the practice, knowledge develops step by step. This is the purification of the way (patipadā ñānadassanavisuddhi). This is the 6th purity. From ditthi-visuddhi to patipadā-ñānadassana-visuddhi are the four purification processes by insight. When arriving at the climax, there is an attainment which is not by producing.
This is the purification by knowledge & vision (Ñānadassana-visuddhi). This is the 7th purity. This Pali word is different from the others 5th & 6th purifications & without prefixes, such as maggā-magga & patipadā. The yogi knows that he is on the right direction is the purification of the way. If he continues forwards will arrive at the ending & which is the goal. This is knowledge & vision or knowing & seeing (Ñāna & dassana). What the yogi knows & sees?
Knowing is function & seeing is power. Here not included the prefix words, what were the knowing & seeing? In the patipadā ñānadassana, knowing & seeing the process of the path. Ñānadassana here is knowing & seeing the four noble truths. It is also called Dhamma Eye – Dhamma Cakkhu.
In the Buddha’s First Discourse (Turning the Wheel of Dhamma); the descriptions were, cakkhuṁ udapādi-ñānaṁ udapādi, etc. (There arose in me vision, knowledge, etc.) was referred to the 7th purity or this level. This is knowing & seeing the four noble truths. With the developing of the truth of the path will know the truth of dukkha. With the knowledge of dukkha can abandon the truth of the cause (samudaya) & see the truth of the cessation of dukkha. It happens at the same time. With one functioning & finishing the four tasks. Using of one description; it is knowing & seeing Nibbāna. Therefore, ñānadassana is not vipassanā knowledge & referring to path & fruit (magga & phala). We can say these are the results.
How long it takes the yogi to get the attainment? Nobody can say exactly. It depends on each person. As examples; Tipitaka master Mahā Siva practiced for 30 years. Ven. Anuruddha with samatha practice, he attained divine eye. And then he continued the insight not attained this knowledge & vision. After with the help of Ven. Sariputta & realized it. Attainments are not our concerns. It was like planting a fruit tree. Flowers & fruits appeared were the work of the tree. Doing practice is only our concern. When the time is ripe, it will appear.
For the spiritual faculties to be matured, the yogi must always do the practice. It was like wiping cloth. Washing it only for one time & never again, then it becomes dirtier & dirtier. If we practice always, & it will be in progress. It was also like always washing clothes & bathing.
If not, even we cannot bear our smells. The mind is also in the same way; only then it can be purified. From the purification of view (the 3rd) to knowledge & vision (the 7th purity) which have mentioned above are in general.
__ For the practice, firstly we have to study & learn the Buddha-Dhamma with textbooks or Dhamma talks. Practice under a learned experienced teach is better. If we have doubts & not clear about the Dhamma & practice should ask the teacher. In this way will get the knowledge by learning & listening (sutamaya ñāna).
After this, start with the practice of purification in sīla & mind (samādhi). With the purity in virtue & mind, & develop the insight practice (vipassanā). Some think these processes were Ven. Buddhagosa’s ideas. In the Ratha-vinita Sutta, questions & answers between Ven. Sariputta & Ven. Punna was about these seven purifications.
It was also sure that not all of the Buddha’s teachings could be recorded, and only some of them or the majority of them. If we can accept that the Buddha was the busiest person, his 45 years of teaching could be a lot more. From where we have to start with the purification of view. The objects of insight practice are; the five aggregates, the 12 sense bases & the 18 elements.
Here can be divided into two groups of a yogi; samatha-yanika (samatha based yogi) & vipassanā-yanika (insight-based yogi). If the yogi is samatha-yanika starts with the contemplation of the mind & then later with matter (rūpa). If a vipassanā-yanika he should start with the matter. These were the instructions in the Visuddhimagga. It was handed down by the old generation of teachers.
Teaching is right or wrong; we cannot only confirm by the records. But also we have to take the yogis’ accounts of experiences & results. It is necessary to pay more attention to the important points for contemplation. Starting from the matter is easier because it is more prominent than the mind.
In the Great Elephant Footprint Simile Discourse/Mahā-hatthipadopama Sutta (From Majjima Nikāya), Ven. Sariputta taught the monks on practice was including the four great elements; earth (patthavi), liquid or water (āpo), fire (tejo), wind (vayo) properties & including space (ākāsa) element.
In the sutta, the venerable started with the four noble truths, which were like the footprint of an elephant encompassed all the other animals’ footprints. And all the skillful qualities were included in the four noble truths. It started with the four great elements as contemplation (including space element).
And then continued with the Dependent co-arising (Paticcasamupada). In this sutta, we can find about the five khandhas, āyatana & 18 dhātus. In other suttas, we found the six elements, added with consciousness (viññāna) (e.g., An Analysis of the Properties Discourse, Sutta No. 140, Majjima Nikāya).
__ In the Great Elephant Footprint Simile, the earth element was not referred to the intrinsic nature of hardness, softness, etc. But referred to the bodily parts as hard, solid & sustained by craving (tanhā); head hairs, body hairs, nails, teeth, etc. Both the internal & external earth elements are simply earth elements.
That should be seen as it is with right discernment. This is not mine; this is not me; this is not myself. When one sees it thus as it is with right discernment. One becomes disenchanted with the earth element & makes the mind dispassionate towards the earth element. Nowadays, in Burma, most yogis talk about between concepts (paññatti) & ultimate reality (paramattha). According to them, the practice has to be on the paramattha. Here in this sutta, the four great elements were using with the concepts of the bodily parts.
Some may think that these are not basic. If the yogis arrive at the level of the arising & passing away of phenomena (udayabbaya ñānam) will penetrate the ultimate reality (paramattha). At the beginning of the practice, talk about the paramattha will not get to the point. And then some of the meditations on the four great elements of the Buddha is becoming critical.
Why did the Buddha teach in this way? Humans attach to things are not paramattha dhammas, e.g. my hairs, my face, etc. They do not attach to the hardness, softness, etc. of the earth elements. Therefore the Buddha was using concepts to dispel the basic concepts. It can be only fallen away by right seeing (yathabhūta).
__ Whatever internal, belonging to oneself as a liquid or watery element; bile, phlegm, pus, blood, sweat, fat, etc. This is called internal water elements. Both the internal & the external water elements are simply water element. That should be seen as it is with right discernment. This is not mine, not me & not myself. When one sees it thus as it is with right discernment, & one becomes disenchanted with the water element & makes the mind dispassionate towards the water element.
__ The internal fire element in oneself is; by which the body is warmed, aged & consumed with fever, what is eaten, drunk, chewed & savor gets properly digested or whatever else internal within oneself is fire, fiery. This is called the internal fire element within oneself.
__ Whatever internal belonging to oneself is wind, windy: up going winds, down going winds, winds in the stomach in the intestines, winds that course through the body, in & out breathing or whatever as internal within oneself is wind, windy. This is called the internal wind element. In this way, the yogi contemplates the four elements to discern them. And then the concepts of person or beings disappear. It was like cutting a cow into pieces & with the piles of flesh, the concept of the cow disappeared.
__ With the great four elements, there are other four elements: color, smell, taste & nutrient. These eight matters are indivisible. They all are together. If talking about the matter, always remember these eight qualities.
Example of an external matter, a bread – we can analyze the four great elements in it. Can see the color with the eye, its smell can be smelled with the nose, can know the taste or flavor, & after eating it, the body receives the nutrient (such as protein, vitamins, etc.). Combined them all are eight matters (rūpa). If they are separated, it does not exist anymore. We have to contemplate this nature.
By doing the exercises & the view of a being will disappear. With concept falling away, the yogi penetrates its essence. After the contemplation of matter, & the yogi continues the contemplation to know the mind. Using the sense bases (āyatana) with contemplation, it becomes clearer. With the contact of the eye & the physical form, seeing consciousness arises. This is the arising of the mind (nāma dhamma). The other sense bases also contemplate in this way. Contemplation of the 18 elements is also in the same way.
-
Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
32.10 度疑清淨 ｜ Kaṅkhāvitaranavisuddhi: Purification by overcoming doubt
度疑清淨（kaṅkhāvitaraṇa-visuddhi）
"Kaṅkhā" 意為疑。禪修者不能判定是非，心因不確定而疲憊。譬如有人走到岔路口，不能決定該走哪個方向，便停在原地；修行也是如此，不能得出結論，便停滯不前。唯有正確地知與見，才能克服這項困難。"Vitaraṇa" 意為超越；度疑清淨是以智慧克服疑惑，而不是依靠盲信。
要獲得這種智，必須認識名色生起的正確原因。疑惑為何生起？有些疑問與現在有關，有些則否；有些事可在當下親自得知，有些不能。
知有兩種：親知與推知。親知可經由身體，也就是諸根，直接獲得。例如，一個從未吃過榴槤的人，現在若有機會品嘗，便會親自知道它的滋味。另一種則是即使未曾吃過，也可藉推理而對其味道有所認識。同樣，今生既依某種方式發生，便可推知過去如此，未來亦將如此。禪修者若以親知與推知克服疑惑，便會獲得這種智。應當如何做？必須努力徹底了解諸因。
這就是緣攝受智（nāmarūpa-paccayapariggaha-ñāṇa），即辨識名色之因緣的智慧。什麼是名色？眼、耳、鼻、舌、身五內處，以及色、聲、香、味、觸五外境，都屬於色法。色法不能取得或認知所緣，也不會傾向所緣。
色（rūpa）之所以稱為色，是因為它會受寒、熱等不利物質條件影響而變異、受損。佛陀在《相應部》中把色界定為：受寒、熱、飢、渴、蠅、蚊、風、日曬與爬蟲等侵害而變壞。它明顯地改變，並具有形態；這些都是色法。
所緣與根門接觸時，能知的心便生起。這只是概略的界定。這種法傾向或面向所緣，因此稱為名（nāma）；心總與心所（cetasika）共生。例如，寂靜夜裡突然傳來巨響，心立刻轉向那個聲音；心面對其他所緣時也是如此。因此，能認知所緣的是名法；會變異、變壞、受損的則是色法。
這是知遍知（ñāta-pariññā）：依五蘊 —— 即名色，各自的特相等而加以了解，其中也包括由學習所得的知識。
我們須努力以智直接認識名色。知道名色以外並無其他實體存在，便成就見清淨。此後，禪修者繼續探究：名色為何生起？如何生起？事情既已發生，便要尋找其生起之因，就像辨認疾病後，再追查病因。
禪修者若找出並了知這些因，便成就緣攝受智；知道因緣之後，對「它為何發生」的疑惑便得以克服。這一切都屬於智。就色法概略而言，它有業、心、時節與食四種生起之因（kamma, citta, utu, āhāra）；阿毘達磨對此有更詳細的說明。
這裡只說四種因。例如，眼淨色（cakkhu-pasāda）由業所生，所以眼睛若受損，視力便不能恢復；但假使不用業生的眼淨色，只靠人工眼也能恢復視力，我們便須重新考慮其他原因，不能再說只有業一種因。能執行這類感官作用的色法，是由業所造，從眼淨色到其他身淨色皆然。
名法確實非常奇妙。聲音可以由心所生，例如悲傷時的聲音與喜悅時的聲音不同；這些聲音由心產生並受心引導。雷聲、風聲等外界的自然聲音，則由時節（utu）所生。聲音的主要生因可以是心，也可以是時節。
動物的叫聲由心所生；睡眠時的鼾聲又由什麼原因生起？營養或維生素能使眼睛健康。各種因緣共同扶助色法，就如樹木生長也須依靠許多條件。觀察與思惟也可算是禪修。
實際去做，智慧才會增長；禪修不只是閉眼而坐。思惟、觀察世間也是禪修；教法與聽聞開示也屬於禪修（見《相應部》的《差摩迦經》）。嬰兒剛離母胎時很小，依食物與營養，身體逐漸長大；吃得太多，身體便發胖。佛陀曾在一部經中說，由於心與時節等因，加上食物缺乏營養，人類便壽命短促而多病。
觀察色法之後，禪修者繼續觀察名法：心如何生起？為何生起？以眼識為例，眼與色接觸時，眼識便生起；其餘諸處也應如此理解。即使不能知道許多原因，至少也須了解這一點。
佛陀在經中也是如此教導：心依因緣而生。它是從某處出現的嗎？或在生起以前已經存在？兩者都不是；心也沒有藏在任何地方。因緣具足時，結果便生起。
譬如，打火機裡本來有火嗎？沒有；其中只有使火生起的條件。再加上必要條件，火才生起。心的生起也是如此。又如吉他之聲原本並不存在，因緣具足時才出現。名色分別智與緣攝受智這兩種智十分重要，是觀智的基礎。
只有具備這兩種智的人，才可自稱為真正的佛教徒。雷迪禪師在一些著作中曾提到這一點。這話確有道理，因為在其他信仰中找不到這兩種智；它們也與緣起法有關。
因此，莫哥禪師開始實修後，便不再向出家人與在家人教授阿毘達磨，轉而專注教導實修，直到生命最後一日。他的開示因而成為禪修者的寶藏；我曾把其中一些譯成《空、有為與無為》。
以以上兩種基礎智進行觀照，思惟智（sammasana-ñāṇa）便會生起。我們必須培育此智；觀智便從這裡開始。透過第三與第四清淨，禪修者認識自然現象及其原因，這稱為知遍知。
之後繼續修習審察遍知（tīraṇa-pariññā）。只知道這些現象還不夠，還須對它們作出確定的結論；為此，必須一再觀照。
觀照有兩種方式：整體觀與逐一觀。逐一觀較為困難，因此先作整體觀，依無常、苦、無我三種共相觀察名色。也可以就過去與未來觀察；但多數人以為觀禪只能觀察當下。
只有到了較高、較成熟的階段，才可能完全觀照當下。在那以前，須就過去、現在、未來三時觀察。念與定發展之後，才能辨識當下；這個次第不能跳過。〔四個證悟階位也是如此，每個人，包括菩薩，都必須依修行逐一經過。〕
我們須能概括地觀察名色的過去、現在與未來。例如，昨天的名色今日已不存在，今日的名色到了明日也不復存在。也可以每十年為一組，觀察人的一生，例如十歲、二十歲、三十歲等階段。
這是觀察色身的變化；我們也可以觀察心的變化。心變得極快，此刻如此，下一刻又變成那樣。不只人在變，時代也在變；隨時代變遷，人的壽命與體力持續變化、衰減。時間吞噬眾生，使他們消失，奪走他們的朝氣、青春與力量。一般而言，人不能戰勝時間。
鳥在飛翔時死去，人則在籌劃中死去。誰能超越時間？就是徹底覺悟的阿羅漢。我寫這些文字時，正值 2018 年初， 2017 年已經過去。多數人沒有悚懼（saṁvega）；新年期間，他們沉溺於吃喝喧鬧的欲樂，失去節制。
過去一年裡，他們成就了什麼？如果我們完成了某些善事，就應在新的一年做得更好。浪費寶貴光陰，沒有成就任何善法，是愚癡的行為。
無論何時何地，都應培育善法。一對香港夫婦在緬甸禪修營迎接 2018 年，之後又到佛陀伽耶聖地繼續他們的修行之旅。
這是以不放逸迎接新年，多數人卻以放逸度過。念與慧發展後，便到達生滅智（udayabbaya-ñāṇa）；此時，觀照之心已足夠敏銳，能覺察當下。
禪修者的決心十分堅固。這時十種觀染會出現，禪修者可能誤以為它們就是證悟，因而停滯不前。若知道這些並非道的終點，便具備道非道智見，能分辨道與非道。繼續觀照，禪修者最終會抵達修行旅程的終點；這就是智見清淨。
(4) Kaṅkhāvitaranavisuddhi: Purification by overcoming doubt
__ Kaṅkha means doubting. The yogi cannot decide whether it is right or wrong. The mind becomes tired of uncertainty. As an example, someone is arriving at the crossed-roads, cannot decide which direction has to follow & stopping there. In the same way with one’s practice cannot conclude & stopping there. Only with right knowing & seeing can overcome the difficulty. Vitarana means overcoming. It is overcoming doubt by knowledge (Not with the blind faith).
To get this knowledge, it needs to know the right causes of the mind & matter. Why have doubts? Some are a connection with the present & others are not. The present can be known by oneself, & also it cannot be by oneself. There are two knowledges, with direct knowledge & inference. Direct knowledge can be known with the body (i.e., with the senses), e.g. someone never eats durian fruits before.
Now if he has the chance to eat one of them will know its taste. The others even he does not eat them, will know its taste with inference. In the same way; this life happens in this way, so be in the past & will also be in the future. If the yogi overcoming doubt with direct knowing & inferences will get this knowledge. How to do it?
We must try to know the causes thoroughly. This is the discernment or knowledge of the conditions of mind & matter (nāmarūpa paccayapariggaha ñānam). What are the mind & matter? With the eyes, ears, nose, tongue & body – the five internal senses & the five external sense objects – physical form, sound…tangible objects are matters. Matters cannot take & know the sense objects. They cannot incline towards the sense objects. Matters (rūpa) is so called because it undergoes & imposes alteration owing to adverse physical conditions such as cold & heat, etc.
In the Saṁyutta Nikāya, the Buddha defined it as deformed or afflicted by cold, heat, hunger, thirst, flies, mosquitoes, wind, sunburn & creeping things.
It changes distinctly, with forms & shapes. All these are matters (rūpa). With the contact of sense objects & sense doors, the knowing mind arises. This is roughly defining. This dhamma (mind phenomenon) is inclining towards the objects or facing towards the objects. Therefore it is called name (nāma) or mind (mind always co-existing with mental factors – cetasikas). As an example, on a quiet night with a bang sound & the mind instantly inclines towards the sound.
The mind with the other objects is also in the same way. Therefore knowing about the sense objects is mind. With the alteration, deformation & infliction are matters. This is a full understanding of the known (ñatapariññā), one understands the five khandhas (mind & matter) in terms of their characteristics, etc. The learning knowledge is also including here. We must try to know them directly with knowledge (ñānam). Knowing that nothing is existing except mind & matter, then it becomes ditthivisuddhi. After that, the yogi continues to investigate why mind & matter arise & how they arise?
If something is happening, we have to search for the causes as to why it arises. It was like after knowing the type of illness & searching for the causes. If the yogi finds out the causes & knows the causes, it becomes discernment of conditions (paccayapariggaha ñānam). By knowing the conditions that the doubt of why it happens is overcome. All of these are knowledge. For talking about roughly on the matter; the conditions are kamma, mind, temperature & nutriment (kamma, citta, utu, āhāra). From the Abhidhamma teaching, we can know it in details.
Here are only four conditions. For example; the eye sensitivity (cakkhu-pasāda) arises by kamma. Therefore if the eye damaged, we cannot restore its vision. But without of kamma & can be restored the vision with the artificial eye, then we have to reconsider for other conditions. Then it will be not by kamma only. Matters which can perform this kind of ability are made by kamma (from the eye to other physical sensitivities).
The mind phenomenon is very strange, indeed. The mind can arise Even sound, e.g. the voice comes out by sadness & the voice comes out by joy are not the same. The mind produces these voices and leading by the mind. The natural sounds from external such as thunder & windy sounds arise by temperature (utu). Sound can be arisen by the mind or temperature (the main factors).
The sounds of animals are mind made. What are the causes of the snoring sound during a sleep? With nutrients or vitamins, the eyes become healthy. All are collectively supporting together for matters. It is similar for a tree to grow there are many conditions. Contemplation & reflection can be taken as meditation.
By doing it will increase knowledge. It is not only closing the eyes & sitting. Thinking & reflecting on the world is meditation. Teaching & listening Dhamma talks are also meditation (see Khemaka Sutta of Saṁyutta-Nikāya). When coming out from the mother’s womb, a child was very small. With foods or nutrients, the body grows up. Eating a lot & it becomes fat. The Buddha had said in a sutta that with the causes of mind & temperature (citta & utu) foods were lacking nutriments & humans beings had short life span & diseases.
__ After the contemplation on the matter & the yogi continues for the mind. How & why mind arises? E.g., seeing consciousness; with the contact of eye & physical object & seeing consciousness arises. The other sense bases also have to be understood in this way. Even we do not know many causes, at least have to know that much.
In the suttas, the Buddha also mentioned in this way. The mind dependents on causes to arise. From where it comes out or does it exist before? None of them are true & it does not hide anywhere. Because of conditions & the effect or result comes to be. Take an, e.g.; Is there any fire in the gas lighter? No, there is not. It only has the conditions for its arising. The mind arises by adding a condition which makes it arising. It was like a guitar; its sound originally not existed.
These two knowledges: the discernment of the mind & matter & its conditions are very important. These are the foundations of insight knowledge (vipassanā ñānam).
Only people have these two knowledges they can be called themselves as true Buddhists. This fact was mentioned by Ledi Sayadaw in some of his writings. That is true because you can not find it in other faiths. These also have a connection with the Dependent Co-arising Teaching (Paticcasamupada).
Therefore Mogok Sayadawgyi after his practice stopped his teaching for Abhidhamma to monks & laypersons. Instead, he focused on the teachings of practice until his final day. Therefore his Dhamma talks are treasures for yogis. I had translated some of them as “Emptiness, Conditioned & Unconditioned.”
__ Using the above two basic knowledges with contemplations, knowledge of comprehension (sammasanañānam) arises. We have to develop this knowledge. Insight knowledge is starting from this knowledge. With the 3rd & 4th purifications, the yogi knows about the natural phenomena & its causes. It is called full understanding of the known (Ñātapariññā).
After that continue the contemplation of full understanding by scrutinization (Tiranapariññā), just knowing them is not enough, if needs to be concluded. For this to be achieved, we have to contemplate it for many times.
There are two ways of contemplation; i.e., in a group or one by one. One by one method is difficult. So, we contemplate it in the group. Contemplate them under the three universal characteristics of impermanence, dukkha & not-self. It can also be contemplated in the past & future periods. But most people think that insight meditation (vipassanā) is only contemplating the present moment. This can be possible only at the higher or developed levels. Before that, we need to contemplate them in the three periods – past, present & future.
If mindfulness & concentration develop & will discern the present moment. We cannot skip over it. (It is the same as the four levels of realization. Everyone – including the bodhisatta has to past through the four levels one by one with the practice).
We need the ability to contemplate the past, present & future of the mind & matter in general. As an example, yesterday, mind & matter were not existing anymore for today. And today mind & matter also will not exist for tomorrow, etc. We can also contemplate a human life span into ten years in groups (i.e., ten years, 20 years, 30 years, etc.).
This is contemplating the changes in matter or body. We can contemplate the changing of the mind. It is very quick indeed, now this, now that, etc. Not only human beings are changing but also period. Because of the period changing that man’s life span & strength is changing & reducing continuously. Time is consuming living beings & making them disappear. It takes out all the freshness, youth & strength from them. Man cannot conquer time (generally speaking).
Birds are dying while flying; men are dying while planning. Who can consume time? This is the fully awakened one – arahant. Now I am writing this is at the beginning of the 2018 new year. The old year of 2017 had gone. Most people do not have a sense of urgency (saṁvega). During the new year, they are out of control by getting lost in the sensual pleasure of eating, drinking & shouting.
What did they achieve during the old last year? If we achieved something wholesome & good, then we should do it better during the new year. Wasting precious time without any wholesome achievements is foolishness. Wholesome dhammas should always be cultivated at any time in any place. A couple from Hong Kong is welcoming the 2018 new year at a meditation retreat in Burma. After that, they will continue the spiritual journey at the holy site of Buddhagaya.
This is welcoming the new year with heedfulness. But the majority are doing it with heedlessness.
With the development of sati & paññā (mindfulness & discernment) arriving at the knowledge of rising & fall of phenomena (udayabbaya ñānam). Here the contemplative mind is sharp enough for the present moment.
The yogi has a strong resolution. And then the ten insight corruptions come in & the yogi can be taken them as realization. Therefore he is stopping there. If he knows these are not representing the end of the way; then he is with the knowledge & vision of what is & what is not the path (maggāmaggañānadassana). With the continued contemplation & at last the yogi is arriving at the end of the spiritual journey. This is the purification by knowledge & vision (Ñānadassana-visuddhi).
"Kaṅkhā" 意為疑。禪修者不能判定是非，心因不確定而疲憊。譬如有人走到岔路口，不能決定該走哪個方向，便停在原地；修行也是如此，不能得出結論，便停滯不前。唯有正確地知與見，才能克服這項困難。"Vitaraṇa" 意為超越；度疑清淨是以智慧克服疑惑，而不是依靠盲信。
要獲得這種智，必須認識名色生起的正確原因。疑惑為何生起？有些疑問與現在有關，有些則否；有些事可在當下親自得知，有些不能。
知有兩種：親知與推知。親知可經由身體，也就是諸根，直接獲得。例如，一個從未吃過榴槤的人，現在若有機會品嘗，便會親自知道它的滋味。另一種則是即使未曾吃過，也可藉推理而對其味道有所認識。同樣，今生既依某種方式發生，便可推知過去如此，未來亦將如此。禪修者若以親知與推知克服疑惑，便會獲得這種智。應當如何做？必須努力徹底了解諸因。
這就是緣攝受智（nāmarūpa-paccayapariggaha-ñāṇa），即辨識名色之因緣的智慧。什麼是名色？眼、耳、鼻、舌、身五內處，以及色、聲、香、味、觸五外境，都屬於色法。色法不能取得或認知所緣，也不會傾向所緣。
色（rūpa）之所以稱為色，是因為它會受寒、熱等不利物質條件影響而變異、受損。佛陀在《相應部》中把色界定為：受寒、熱、飢、渴、蠅、蚊、風、日曬與爬蟲等侵害而變壞。它明顯地改變，並具有形態；這些都是色法。
所緣與根門接觸時，能知的心便生起。這只是概略的界定。這種法傾向或面向所緣，因此稱為名（nāma）；心總與心所（cetasika）共生。例如，寂靜夜裡突然傳來巨響，心立刻轉向那個聲音；心面對其他所緣時也是如此。因此，能認知所緣的是名法；會變異、變壞、受損的則是色法。
這是知遍知（ñāta-pariññā）：依五蘊 —— 即名色，各自的特相等而加以了解，其中也包括由學習所得的知識。
我們須努力以智直接認識名色。知道名色以外並無其他實體存在，便成就見清淨。此後，禪修者繼續探究：名色為何生起？如何生起？事情既已發生，便要尋找其生起之因，就像辨認疾病後，再追查病因。
禪修者若找出並了知這些因，便成就緣攝受智；知道因緣之後，對「它為何發生」的疑惑便得以克服。這一切都屬於智。就色法概略而言，它有業、心、時節與食四種生起之因（kamma, citta, utu, āhāra）；阿毘達磨對此有更詳細的說明。
這裡只說四種因。例如，眼淨色（cakkhu-pasāda）由業所生，所以眼睛若受損，視力便不能恢復；但假使不用業生的眼淨色，只靠人工眼也能恢復視力，我們便須重新考慮其他原因，不能再說只有業一種因。能執行這類感官作用的色法，是由業所造，從眼淨色到其他身淨色皆然。
名法確實非常奇妙。聲音可以由心所生，例如悲傷時的聲音與喜悅時的聲音不同；這些聲音由心產生並受心引導。雷聲、風聲等外界的自然聲音，則由時節（utu）所生。聲音的主要生因可以是心，也可以是時節。
動物的叫聲由心所生；睡眠時的鼾聲又由什麼原因生起？營養或維生素能使眼睛健康。各種因緣共同扶助色法，就如樹木生長也須依靠許多條件。觀察與思惟也可算是禪修。
實際去做，智慧才會增長；禪修不只是閉眼而坐。思惟、觀察世間也是禪修；教法與聽聞開示也屬於禪修（見《相應部》的《差摩迦經》）。嬰兒剛離母胎時很小，依食物與營養，身體逐漸長大；吃得太多，身體便發胖。佛陀曾在一部經中說，由於心與時節等因，加上食物缺乏營養，人類便壽命短促而多病。
觀察色法之後，禪修者繼續觀察名法：心如何生起？為何生起？以眼識為例，眼與色接觸時，眼識便生起；其餘諸處也應如此理解。即使不能知道許多原因，至少也須了解這一點。
佛陀在經中也是如此教導：心依因緣而生。它是從某處出現的嗎？或在生起以前已經存在？兩者都不是；心也沒有藏在任何地方。因緣具足時，結果便生起。
譬如，打火機裡本來有火嗎？沒有；其中只有使火生起的條件。再加上必要條件，火才生起。心的生起也是如此。又如吉他之聲原本並不存在，因緣具足時才出現。名色分別智與緣攝受智這兩種智十分重要，是觀智的基礎。
只有具備這兩種智的人，才可自稱為真正的佛教徒。雷迪禪師在一些著作中曾提到這一點。這話確有道理，因為在其他信仰中找不到這兩種智；它們也與緣起法有關。
因此，莫哥禪師開始實修後，便不再向出家人與在家人教授阿毘達磨，轉而專注教導實修，直到生命最後一日。他的開示因而成為禪修者的寶藏；我曾把其中一些譯成《空、有為與無為》。
以以上兩種基礎智進行觀照，思惟智（sammasana-ñāṇa）便會生起。我們必須培育此智；觀智便從這裡開始。透過第三與第四清淨，禪修者認識自然現象及其原因，這稱為知遍知。
之後繼續修習審察遍知（tīraṇa-pariññā）。只知道這些現象還不夠，還須對它們作出確定的結論；為此，必須一再觀照。
觀照有兩種方式：整體觀與逐一觀。逐一觀較為困難，因此先作整體觀，依無常、苦、無我三種共相觀察名色。也可以就過去與未來觀察；但多數人以為觀禪只能觀察當下。
只有到了較高、較成熟的階段，才可能完全觀照當下。在那以前，須就過去、現在、未來三時觀察。念與定發展之後，才能辨識當下；這個次第不能跳過。〔四個證悟階位也是如此，每個人，包括菩薩，都必須依修行逐一經過。〕
我們須能概括地觀察名色的過去、現在與未來。例如，昨天的名色今日已不存在，今日的名色到了明日也不復存在。也可以每十年為一組，觀察人的一生，例如十歲、二十歲、三十歲等階段。
這是觀察色身的變化；我們也可以觀察心的變化。心變得極快，此刻如此，下一刻又變成那樣。不只人在變，時代也在變；隨時代變遷，人的壽命與體力持續變化、衰減。時間吞噬眾生，使他們消失，奪走他們的朝氣、青春與力量。一般而言，人不能戰勝時間。
鳥在飛翔時死去，人則在籌劃中死去。誰能超越時間？就是徹底覺悟的阿羅漢。我寫這些文字時，正值 2018 年初， 2017 年已經過去。多數人沒有悚懼（saṁvega）；新年期間，他們沉溺於吃喝喧鬧的欲樂，失去節制。
過去一年裡，他們成就了什麼？如果我們完成了某些善事，就應在新的一年做得更好。浪費寶貴光陰，沒有成就任何善法，是愚癡的行為。
無論何時何地，都應培育善法。一對香港夫婦在緬甸禪修營迎接 2018 年，之後又到佛陀伽耶聖地繼續他們的修行之旅。
這是以不放逸迎接新年，多數人卻以放逸度過。念與慧發展後，便到達生滅智（udayabbaya-ñāṇa）；此時，觀照之心已足夠敏銳，能覺察當下。
禪修者的決心十分堅固。這時十種觀染會出現，禪修者可能誤以為它們就是證悟，因而停滯不前。若知道這些並非道的終點，便具備道非道智見，能分辨道與非道。繼續觀照，禪修者最終會抵達修行旅程的終點；這就是智見清淨。
(4) Kaṅkhāvitaranavisuddhi: Purification by overcoming doubt
__ Kaṅkha means doubting. The yogi cannot decide whether it is right or wrong. The mind becomes tired of uncertainty. As an example, someone is arriving at the crossed-roads, cannot decide which direction has to follow & stopping there. In the same way with one’s practice cannot conclude & stopping there. Only with right knowing & seeing can overcome the difficulty. Vitarana means overcoming. It is overcoming doubt by knowledge (Not with the blind faith).
To get this knowledge, it needs to know the right causes of the mind & matter. Why have doubts? Some are a connection with the present & others are not. The present can be known by oneself, & also it cannot be by oneself. There are two knowledges, with direct knowledge & inference. Direct knowledge can be known with the body (i.e., with the senses), e.g. someone never eats durian fruits before.
Now if he has the chance to eat one of them will know its taste. The others even he does not eat them, will know its taste with inference. In the same way; this life happens in this way, so be in the past & will also be in the future. If the yogi overcoming doubt with direct knowing & inferences will get this knowledge. How to do it?
We must try to know the causes thoroughly. This is the discernment or knowledge of the conditions of mind & matter (nāmarūpa paccayapariggaha ñānam). What are the mind & matter? With the eyes, ears, nose, tongue & body – the five internal senses & the five external sense objects – physical form, sound…tangible objects are matters. Matters cannot take & know the sense objects. They cannot incline towards the sense objects. Matters (rūpa) is so called because it undergoes & imposes alteration owing to adverse physical conditions such as cold & heat, etc.
In the Saṁyutta Nikāya, the Buddha defined it as deformed or afflicted by cold, heat, hunger, thirst, flies, mosquitoes, wind, sunburn & creeping things.
It changes distinctly, with forms & shapes. All these are matters (rūpa). With the contact of sense objects & sense doors, the knowing mind arises. This is roughly defining. This dhamma (mind phenomenon) is inclining towards the objects or facing towards the objects. Therefore it is called name (nāma) or mind (mind always co-existing with mental factors – cetasikas). As an example, on a quiet night with a bang sound & the mind instantly inclines towards the sound.
The mind with the other objects is also in the same way. Therefore knowing about the sense objects is mind. With the alteration, deformation & infliction are matters. This is a full understanding of the known (ñatapariññā), one understands the five khandhas (mind & matter) in terms of their characteristics, etc. The learning knowledge is also including here. We must try to know them directly with knowledge (ñānam). Knowing that nothing is existing except mind & matter, then it becomes ditthivisuddhi. After that, the yogi continues to investigate why mind & matter arise & how they arise?
If something is happening, we have to search for the causes as to why it arises. It was like after knowing the type of illness & searching for the causes. If the yogi finds out the causes & knows the causes, it becomes discernment of conditions (paccayapariggaha ñānam). By knowing the conditions that the doubt of why it happens is overcome. All of these are knowledge. For talking about roughly on the matter; the conditions are kamma, mind, temperature & nutriment (kamma, citta, utu, āhāra). From the Abhidhamma teaching, we can know it in details.
Here are only four conditions. For example; the eye sensitivity (cakkhu-pasāda) arises by kamma. Therefore if the eye damaged, we cannot restore its vision. But without of kamma & can be restored the vision with the artificial eye, then we have to reconsider for other conditions. Then it will be not by kamma only. Matters which can perform this kind of ability are made by kamma (from the eye to other physical sensitivities).
The mind phenomenon is very strange, indeed. The mind can arise Even sound, e.g. the voice comes out by sadness & the voice comes out by joy are not the same. The mind produces these voices and leading by the mind. The natural sounds from external such as thunder & windy sounds arise by temperature (utu). Sound can be arisen by the mind or temperature (the main factors).
The sounds of animals are mind made. What are the causes of the snoring sound during a sleep? With nutrients or vitamins, the eyes become healthy. All are collectively supporting together for matters. It is similar for a tree to grow there are many conditions. Contemplation & reflection can be taken as meditation.
By doing it will increase knowledge. It is not only closing the eyes & sitting. Thinking & reflecting on the world is meditation. Teaching & listening Dhamma talks are also meditation (see Khemaka Sutta of Saṁyutta-Nikāya). When coming out from the mother’s womb, a child was very small. With foods or nutrients, the body grows up. Eating a lot & it becomes fat. The Buddha had said in a sutta that with the causes of mind & temperature (citta & utu) foods were lacking nutriments & humans beings had short life span & diseases.
__ After the contemplation on the matter & the yogi continues for the mind. How & why mind arises? E.g., seeing consciousness; with the contact of eye & physical object & seeing consciousness arises. The other sense bases also have to be understood in this way. Even we do not know many causes, at least have to know that much.
In the suttas, the Buddha also mentioned in this way. The mind dependents on causes to arise. From where it comes out or does it exist before? None of them are true & it does not hide anywhere. Because of conditions & the effect or result comes to be. Take an, e.g.; Is there any fire in the gas lighter? No, there is not. It only has the conditions for its arising. The mind arises by adding a condition which makes it arising. It was like a guitar; its sound originally not existed.
These two knowledges: the discernment of the mind & matter & its conditions are very important. These are the foundations of insight knowledge (vipassanā ñānam).
Only people have these two knowledges they can be called themselves as true Buddhists. This fact was mentioned by Ledi Sayadaw in some of his writings. That is true because you can not find it in other faiths. These also have a connection with the Dependent Co-arising Teaching (Paticcasamupada).
Therefore Mogok Sayadawgyi after his practice stopped his teaching for Abhidhamma to monks & laypersons. Instead, he focused on the teachings of practice until his final day. Therefore his Dhamma talks are treasures for yogis. I had translated some of them as “Emptiness, Conditioned & Unconditioned.”
__ Using the above two basic knowledges with contemplations, knowledge of comprehension (sammasanañānam) arises. We have to develop this knowledge. Insight knowledge is starting from this knowledge. With the 3rd & 4th purifications, the yogi knows about the natural phenomena & its causes. It is called full understanding of the known (Ñātapariññā).
After that continue the contemplation of full understanding by scrutinization (Tiranapariññā), just knowing them is not enough, if needs to be concluded. For this to be achieved, we have to contemplate it for many times.
There are two ways of contemplation; i.e., in a group or one by one. One by one method is difficult. So, we contemplate it in the group. Contemplate them under the three universal characteristics of impermanence, dukkha & not-self. It can also be contemplated in the past & future periods. But most people think that insight meditation (vipassanā) is only contemplating the present moment. This can be possible only at the higher or developed levels. Before that, we need to contemplate them in the three periods – past, present & future.
If mindfulness & concentration develop & will discern the present moment. We cannot skip over it. (It is the same as the four levels of realization. Everyone – including the bodhisatta has to past through the four levels one by one with the practice).
We need the ability to contemplate the past, present & future of the mind & matter in general. As an example, yesterday, mind & matter were not existing anymore for today. And today mind & matter also will not exist for tomorrow, etc. We can also contemplate a human life span into ten years in groups (i.e., ten years, 20 years, 30 years, etc.).
This is contemplating the changes in matter or body. We can contemplate the changing of the mind. It is very quick indeed, now this, now that, etc. Not only human beings are changing but also period. Because of the period changing that man’s life span & strength is changing & reducing continuously. Time is consuming living beings & making them disappear. It takes out all the freshness, youth & strength from them. Man cannot conquer time (generally speaking).
Birds are dying while flying; men are dying while planning. Who can consume time? This is the fully awakened one – arahant. Now I am writing this is at the beginning of the 2018 new year. The old year of 2017 had gone. Most people do not have a sense of urgency (saṁvega). During the new year, they are out of control by getting lost in the sensual pleasure of eating, drinking & shouting.
What did they achieve during the old last year? If we achieved something wholesome & good, then we should do it better during the new year. Wasting precious time without any wholesome achievements is foolishness. Wholesome dhammas should always be cultivated at any time in any place. A couple from Hong Kong is welcoming the 2018 new year at a meditation retreat in Burma. After that, they will continue the spiritual journey at the holy site of Buddhagaya.
This is welcoming the new year with heedfulness. But the majority are doing it with heedlessness.
With the development of sati & paññā (mindfulness & discernment) arriving at the knowledge of rising & fall of phenomena (udayabbaya ñānam). Here the contemplative mind is sharp enough for the present moment.
The yogi has a strong resolution. And then the ten insight corruptions come in & the yogi can be taken them as realization. Therefore he is stopping there. If he knows these are not representing the end of the way; then he is with the knowledge & vision of what is & what is not the path (maggāmaggañānadassana). With the continued contemplation & at last the yogi is arriving at the end of the spiritual journey. This is the purification by knowledge & vision (Ñānadassana-visuddhi).
-
Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
32.11 道非道智見清淨 ｜ Purification of the Path & Not-Path; Purification of the Way
道非道智見清淨（maggāmagga-ñāṇadassana-visuddhi）
關於第五項道非道智見清淨，不必說得太多。禪修者到達名色的生滅智（udayabbaya-ñāṇa）時，十種觀染便會出現，即光明（obhāsa）、喜（pīti）、輕安（passaddhi）、勝解（adhimokkha）、策勵（paggaha）、樂（sukha）、智（ñāṇa）、念（sati）、捨（upekkhā）與愛著（nikanti）。
禪修者若迷失於其中任何一種，修行進展就會受阻，因為他把它誤認為證得而停止修行。般若難陀禪師在七清淨的開示中曾談到這些現象；每位禪修者都會遇到其中某些現象。
重要的是，不要在這一過程中迷失。觀智的過程中，並不是看見身體的形狀或微粒，而是勝義法自行生滅；煩惱也藉由觀智得到淨化。
心變得清澈明亮時，會有下列現象：
1. 光明
身體可能發出光明。定力強時也會有光；遇到這種現象，不要想著它，也不要貪享它，否則修行便會退步。不予理會，繼續觀察無常的過程，便能越過這項障礙。
2. 敏銳的智
觀禪初期以定為主導，所以對任何生起的現象，仍以施設概念來認識；這是四念住在此階段的作用。有時禪修者辨識到無常，觀照之心便具足五個道支：念、精進、定、正見與正思惟。
這種情況持續很短，之後又由定主導。如此，有時以定為主，有時則轉為智——辨識無常——主導，念也逐漸增強。心有時清楚，有時不清楚；清楚時便辨識無常，不清楚時則只以施設認識正在生起的現象。
這一層次仍以定為主導。禪修者隨定力逐步發展，開始只見無常，這時便轉由智主導。智愈加清淨敏銳後，禪修者不再逐一分開辨識各個無常現象，而是整體看見它們的壞滅。
以強大的心力或敏銳智慧看見無常時，禪修者可能把它誤認為證得。此時，不論粗、中、細的現象，他都能毫無遺漏地觀照，因而可能貪享這種能力；一旦貪享，智便會退失。
3. 喜（pīti）
此處的要點是：無論禪修者遇到什麼，都應能處理。無論採用哪一種觀法，辨識無常時，身、受、心、法的一切現象，都只是法生、法滅；只有行法——一切有為法或五蘊——生起，也只有行法滅去。心清淨明亮時，喜便會出現。
隨後，喜遮蔽了無常，禪修者便不能辨識無常。對佛、法、僧三寶懷有強烈恭敬時，也會生起喜；遍滿喜（pharaṇa-pīti），也就是證禪時的喜，更會使禪修者看不見無常。看不見無常時，他便以為無常已經止息，而把這種狀態當成涅槃。
此時智慧退失，有些禪修者甚至流淚。喜一生起，若能立刻觀察它，便不會有問題；否則，禪修者可能把它當成道智，停止觀照。
4. 輕安（passaddhi）
身心變得輕安。十種觀染中的任何一種都可能在禪修者身上生起；這些現象必然會出現。若一種也沒有遇到，表示心尚未成熟；遇到之後若不能處理，則會離涅槃愈來愈遠。
一般人的心受貪、瞋、癡、憂等煩惱之火焚燒，不能安寧；身體也受疾病與疼痛逼迫。然而，禪修者以強大心力辨識無常時，便能以捨心忍受一切疼痛。身心輕安之後，心可能進入一境性（ekaggatā）。
此時，禪修者聽不見外界聲音，任何外境也不能擾亂其心，一切十分寂靜。無常從觀照中消失，心沉浸在輕安裡，便可能把它誤認為道智。每位禪修者的經驗並不相同。若能觀察新生的似道現象——即十種觀染中的任何一種——就觀察它的無常；若不能，便不予理會，繼續觀察原來的禪修所緣。
5. 樂（sukha）
由輕安進而生起樂時，禪修者可以長時間保持同一姿勢，沒有疼痛酸楚，心感到安樂。此時，樂取代了無常，禪修者漏失對無常的觀察；若又不觀察生起的樂，智便會退失。
6. 勝解或信（adhimokkha）
對無常辨識得愈來愈清楚時，對佛、法、僧的信也隨之增長，全身感到清涼安樂。由信而來的清涼安樂會遮蔽無常；無常不再顯現，禪修者便把這種狀態當成證得。因信而生起安樂時，不應失去念，應把生起的樂觀為無常；或不去理會，繼續原有的修行。
〔處理這些問題有兩種方法：把出現的觀染觀為無常，或不理會它，繼續觀察自己的禪修所緣。〕因此，在所有這些情況中，念都非常重要。
7. 策勵或精進（paggaha" 或 "viriya）
修行進步時，禪修者能輕鬆愉快地觀照，精進因而增強，心志高昂；每次用功都不會漏失要點。這時，他可能沉浸於精進，忘了無常；這就是貪享精進。
8. 念（sati）
在觀染生起的階段，無論什麼法出現，念都能緊貼所緣，而且變得非常強。這是不放逸的念，禪修者甚至在夢中也不失念。若貪享強盛的念，便會漏失無常。因此，不論什麼法生起，都應以念保持警覺，不離無常；也就是不要更換所緣，不要迷失在喜樂之中。
9. 捨（upekkhā）
無論什麼法生起，都能以捨心觀察；但禪修者也可能執著這種狀態，把它當成證得。
10. 愛著（nikanti）
上述九種法從光明到捨，本身並不是煩惱。問題在於對這些似道現象的愛著，也就是 "nikanti"。它們是十分微細的法，也是修行進步的徵象；每位禪修者都會遇到其中一些，但未必全部遇到。
真正的問題，是禪修者對它們產生執著或貪享；這就是 "nikanti" 或愛。若被它們纏住，修行便會受阻。因此，面對這些細緻微妙的經驗，必須以強而警覺的念審慎對待。
(5) & (6) Purification of the Path & Not-Path; Purification of the Way
There are not much to talk about the 5th purification of path & not-path. When the yogi arrives at the knowledge of rising & fall of mind & matter (udayabhaya ñānam), the ten insight corruptions appear. These are; an aura (obhāso), rapture (piti), tranquillity (passaddhi), resolution (adhimokkha), exertion (paggaha), happiness (sukha), knowledge (ñānam), mindfulness (sati), equanimity (upekkhā) & attachment (nikanti).
If a yogi gets lost in any one of them & become an obstacle to the progress. Because the yogi takes it as the attainment & stops the practice. In Ven. Sayadaw Puññananda’s talk on the seven purifications was mentioning about them.
Every yogi must encounter any of these phenomena. The important point is they should not get lost in these processes. In the insight processes, there are no appearing of bodily form & particles. Paramattha dhammas are arising & passing away by itself & with insight defilement (kilesa) is purified. The mind becomes clear & bright that
[1] aura or light comes out from the body. If samādhi is strong, it also has light. If you encounter them do not think about them & not taking pleasure in them. If not, the practice will go down. By not taking an interest in them & continue with the impermanent process will overcome the problem.
[2] sharp knowledge:
At the beginning of vipassanā practice, it was leading by samādhi that whatever arises knowing them with concepts. This was the task of satipatthāna. Sometimes if the yogi discerned impermanence, the contemplative mind had five path factors (sati, viriya, samādhi, sammāditthi & sammāsankappa).
This period was very short. After that, samādhi led the process again. In these ways sometimes led by samādhi & sometimes became knowledge (discern anicca). And then Sati became strong. Sometimes the mind is clear & sometimes not. When it is clear will discern impermanence. If not clear, only know the arising phenomena with concepts.
This level is still leading by samādhi. With samādhi develop step by step & only seeing anicca. This is leading by discernment (ñāna or knowledge). And then, knowledge becomes pure & sharper. With the better & sharper knowledge cannot discern anicca as separating one by one. Instead, the yogi sees the passing away as a whole. When seeing annica with the strong power of mind or sharp knowledge & he takes it as attainment. At that time the yogi able to contemplate whatever coarse, middle, refined phenomena without failure. The yogi can take pleasure in it. With pleasure, his knowledge declines.
[3] Rapture (piti):
The important point here is whatever the yogi encounters he can solve the problem. Whatever type of contemplation we do or try when discerning anicca all phenomena (body, feeling, mind & dhamma) Are dhamma arising & dhamma passing away? Only saṅkhāra (all conditioned things or the five khandhas) arises & saṅkhāra passing away. With the mind clear & pure, zest appears.
And then the yogi cannot discern anicca which is covered up by rapture. With strong respect on the three treasures (tiratana – i.e., Buddha, Dhamma & Sangha) rapture can arise. With the pervading rapture (pharana piti, which is the piti in jhāna attainment) cannot see impermanence. Without seeing anicca & the yogi thinks it as the ending of anicca, which is Nibbāna. At that time, knowledge goes down. Even some yogis have tears come out. Instantly when rapture arises if he can contemplate it & no problem arises. If not the yogi takes it as the path knowledge & stops the contemplation.
[4] Tranquility (passaddhi):
Mind & body become tranquil. Anyone of the ten corruptions can arise to the yogi. These things are sure to arise for yogis. If not encounter any of them, the mind still not mature yet. After the encounter, it & cannot solve them the yogi will far from Nibbāna. Normally people are burning with the fire of defilements such as greed, ill-will, delusion, sorrow, etc. the mind is not peaceful.
In the same way the body is oppressing by diseases & pains. But when the yogi discerning anicca with the strong power mind he can bear all the pains with equanimity. When the mind & body become tranquil, the mind can fall into one-pointedness (ekaggatā).
Then the yogi cannot hear any external sounds. And no external object disturbs the mind. It is peaceful. At that time anicca disappears & the mind sinks in the tranquillity & take it as the path knowledge. Each yogi experience is not the same. If the yogi can contemplate the arising fake dhamma (i.e., any of the ten corruptions), then contemplate its anicca. If not neglecting it & continue with one’s contemplation.
[5] Happiness (sukha):
From tranquillity, it progresses to the level of happiness then the yogi can maintain the posture for a very long time. Without any pain & aching, the mind feels happiness. At that time sukha replaces anicca & the yogi misses anicca. Also, the yogi not contemplates the arising happiness that knowledge falls.
[6] Resolution or faith (adhimokkha):
With the well discerning of anicca better & better, faith increases (i.e., in the Buddha, Dhamma, and Sangha).
The whole body becomes cool & happy. This cool & happiness come from the faith which covers up anicca. So anicca disappears & the yogi took it as the attainment. With faith, if happiness arises, the yogi should not lose sati & contemplate the arising happiness as anicca.
Or without paying attention to it & continue with one’s practice. (There are two ways to solve the problems; contemplate the coming in corruptions as anicca or neglect it by contemplating one’s meditation object). Therefore in all these situations, sati is very important.
[7] Exertion (paggaha or viriya):
With the progress in the practice, the yogi can contemplate without any difficulty with happiness. So exertion increases & the mind with high spirit. Every time he puts effort and not to miss the point. At that time he could sink in the exertion & forget anicca. This is taking pleasure in exertion.
[8] Mindfulness (sati):
At that time (i.e., insight corruptions period) whatever dhamma arises mindfulness always falls on the object & becomes very strong. It is the kind of heedful mindfulness that even in a dream the yogi not lost his sati. If taking pleasure in strong mindfulness & he will miss anicca. Therefore whatever dhamma arises without letting go of anicca & always alert with sati (i.e., do not change the object and not getting lost in pleasure).
[9] Equanimity (upekkha):
Whatever dhamma arises, it can be contemplated with equanimity. The yogi also can attach to this state & taken it as attainment
[10] Attachment (nikanti):
All the above nine dhammas; light (obhāsa) to equanimity themselves are not defilements (kilesa). The problem is the attachment to all these fake dhammas, i.e., nikanti. These are significantly refined dhammas, and the signs of progress in practice. Every yogi must encounter them (not all).
The problem here is the yogi’s attachment or pleasure in them. It is nikanti or tanhā. Therefore it could hinder the yogi’s practice if they trapped him. So be careful to the refined & subtle experiences with strong & alert mindfulness.
關於第五項道非道智見清淨，不必說得太多。禪修者到達名色的生滅智（udayabbaya-ñāṇa）時，十種觀染便會出現，即光明（obhāsa）、喜（pīti）、輕安（passaddhi）、勝解（adhimokkha）、策勵（paggaha）、樂（sukha）、智（ñāṇa）、念（sati）、捨（upekkhā）與愛著（nikanti）。
禪修者若迷失於其中任何一種，修行進展就會受阻，因為他把它誤認為證得而停止修行。般若難陀禪師在七清淨的開示中曾談到這些現象；每位禪修者都會遇到其中某些現象。
重要的是，不要在這一過程中迷失。觀智的過程中，並不是看見身體的形狀或微粒，而是勝義法自行生滅；煩惱也藉由觀智得到淨化。
心變得清澈明亮時，會有下列現象：
1. 光明
身體可能發出光明。定力強時也會有光；遇到這種現象，不要想著它，也不要貪享它，否則修行便會退步。不予理會，繼續觀察無常的過程，便能越過這項障礙。
2. 敏銳的智
觀禪初期以定為主導，所以對任何生起的現象，仍以施設概念來認識；這是四念住在此階段的作用。有時禪修者辨識到無常，觀照之心便具足五個道支：念、精進、定、正見與正思惟。
這種情況持續很短，之後又由定主導。如此，有時以定為主，有時則轉為智——辨識無常——主導，念也逐漸增強。心有時清楚，有時不清楚；清楚時便辨識無常，不清楚時則只以施設認識正在生起的現象。
這一層次仍以定為主導。禪修者隨定力逐步發展，開始只見無常，這時便轉由智主導。智愈加清淨敏銳後，禪修者不再逐一分開辨識各個無常現象，而是整體看見它們的壞滅。
以強大的心力或敏銳智慧看見無常時，禪修者可能把它誤認為證得。此時，不論粗、中、細的現象，他都能毫無遺漏地觀照，因而可能貪享這種能力；一旦貪享，智便會退失。
3. 喜（pīti）
此處的要點是：無論禪修者遇到什麼，都應能處理。無論採用哪一種觀法，辨識無常時，身、受、心、法的一切現象，都只是法生、法滅；只有行法——一切有為法或五蘊——生起，也只有行法滅去。心清淨明亮時，喜便會出現。
隨後，喜遮蔽了無常，禪修者便不能辨識無常。對佛、法、僧三寶懷有強烈恭敬時，也會生起喜；遍滿喜（pharaṇa-pīti），也就是證禪時的喜，更會使禪修者看不見無常。看不見無常時，他便以為無常已經止息，而把這種狀態當成涅槃。
此時智慧退失，有些禪修者甚至流淚。喜一生起，若能立刻觀察它，便不會有問題；否則，禪修者可能把它當成道智，停止觀照。
4. 輕安（passaddhi）
身心變得輕安。十種觀染中的任何一種都可能在禪修者身上生起；這些現象必然會出現。若一種也沒有遇到，表示心尚未成熟；遇到之後若不能處理，則會離涅槃愈來愈遠。
一般人的心受貪、瞋、癡、憂等煩惱之火焚燒，不能安寧；身體也受疾病與疼痛逼迫。然而，禪修者以強大心力辨識無常時，便能以捨心忍受一切疼痛。身心輕安之後，心可能進入一境性（ekaggatā）。
此時，禪修者聽不見外界聲音，任何外境也不能擾亂其心，一切十分寂靜。無常從觀照中消失，心沉浸在輕安裡，便可能把它誤認為道智。每位禪修者的經驗並不相同。若能觀察新生的似道現象——即十種觀染中的任何一種——就觀察它的無常；若不能，便不予理會，繼續觀察原來的禪修所緣。
5. 樂（sukha）
由輕安進而生起樂時，禪修者可以長時間保持同一姿勢，沒有疼痛酸楚，心感到安樂。此時，樂取代了無常，禪修者漏失對無常的觀察；若又不觀察生起的樂，智便會退失。
6. 勝解或信（adhimokkha）
對無常辨識得愈來愈清楚時，對佛、法、僧的信也隨之增長，全身感到清涼安樂。由信而來的清涼安樂會遮蔽無常；無常不再顯現，禪修者便把這種狀態當成證得。因信而生起安樂時，不應失去念，應把生起的樂觀為無常；或不去理會，繼續原有的修行。
〔處理這些問題有兩種方法：把出現的觀染觀為無常，或不理會它，繼續觀察自己的禪修所緣。〕因此，在所有這些情況中，念都非常重要。
7. 策勵或精進（paggaha" 或 "viriya）
修行進步時，禪修者能輕鬆愉快地觀照，精進因而增強，心志高昂；每次用功都不會漏失要點。這時，他可能沉浸於精進，忘了無常；這就是貪享精進。
8. 念（sati）
在觀染生起的階段，無論什麼法出現，念都能緊貼所緣，而且變得非常強。這是不放逸的念，禪修者甚至在夢中也不失念。若貪享強盛的念，便會漏失無常。因此，不論什麼法生起，都應以念保持警覺，不離無常；也就是不要更換所緣，不要迷失在喜樂之中。
9. 捨（upekkhā）
無論什麼法生起，都能以捨心觀察；但禪修者也可能執著這種狀態，把它當成證得。
10. 愛著（nikanti）
上述九種法從光明到捨，本身並不是煩惱。問題在於對這些似道現象的愛著，也就是 "nikanti"。它們是十分微細的法，也是修行進步的徵象；每位禪修者都會遇到其中一些，但未必全部遇到。
真正的問題，是禪修者對它們產生執著或貪享；這就是 "nikanti" 或愛。若被它們纏住，修行便會受阻。因此，面對這些細緻微妙的經驗，必須以強而警覺的念審慎對待。
(5) & (6) Purification of the Path & Not-Path; Purification of the Way
There are not much to talk about the 5th purification of path & not-path. When the yogi arrives at the knowledge of rising & fall of mind & matter (udayabhaya ñānam), the ten insight corruptions appear. These are; an aura (obhāso), rapture (piti), tranquillity (passaddhi), resolution (adhimokkha), exertion (paggaha), happiness (sukha), knowledge (ñānam), mindfulness (sati), equanimity (upekkhā) & attachment (nikanti).
If a yogi gets lost in any one of them & become an obstacle to the progress. Because the yogi takes it as the attainment & stops the practice. In Ven. Sayadaw Puññananda’s talk on the seven purifications was mentioning about them.
Every yogi must encounter any of these phenomena. The important point is they should not get lost in these processes. In the insight processes, there are no appearing of bodily form & particles. Paramattha dhammas are arising & passing away by itself & with insight defilement (kilesa) is purified. The mind becomes clear & bright that
[1] aura or light comes out from the body. If samādhi is strong, it also has light. If you encounter them do not think about them & not taking pleasure in them. If not, the practice will go down. By not taking an interest in them & continue with the impermanent process will overcome the problem.
[2] sharp knowledge:
At the beginning of vipassanā practice, it was leading by samādhi that whatever arises knowing them with concepts. This was the task of satipatthāna. Sometimes if the yogi discerned impermanence, the contemplative mind had five path factors (sati, viriya, samādhi, sammāditthi & sammāsankappa).
This period was very short. After that, samādhi led the process again. In these ways sometimes led by samādhi & sometimes became knowledge (discern anicca). And then Sati became strong. Sometimes the mind is clear & sometimes not. When it is clear will discern impermanence. If not clear, only know the arising phenomena with concepts.
This level is still leading by samādhi. With samādhi develop step by step & only seeing anicca. This is leading by discernment (ñāna or knowledge). And then, knowledge becomes pure & sharper. With the better & sharper knowledge cannot discern anicca as separating one by one. Instead, the yogi sees the passing away as a whole. When seeing annica with the strong power of mind or sharp knowledge & he takes it as attainment. At that time the yogi able to contemplate whatever coarse, middle, refined phenomena without failure. The yogi can take pleasure in it. With pleasure, his knowledge declines.
[3] Rapture (piti):
The important point here is whatever the yogi encounters he can solve the problem. Whatever type of contemplation we do or try when discerning anicca all phenomena (body, feeling, mind & dhamma) Are dhamma arising & dhamma passing away? Only saṅkhāra (all conditioned things or the five khandhas) arises & saṅkhāra passing away. With the mind clear & pure, zest appears.
And then the yogi cannot discern anicca which is covered up by rapture. With strong respect on the three treasures (tiratana – i.e., Buddha, Dhamma & Sangha) rapture can arise. With the pervading rapture (pharana piti, which is the piti in jhāna attainment) cannot see impermanence. Without seeing anicca & the yogi thinks it as the ending of anicca, which is Nibbāna. At that time, knowledge goes down. Even some yogis have tears come out. Instantly when rapture arises if he can contemplate it & no problem arises. If not the yogi takes it as the path knowledge & stops the contemplation.
[4] Tranquility (passaddhi):
Mind & body become tranquil. Anyone of the ten corruptions can arise to the yogi. These things are sure to arise for yogis. If not encounter any of them, the mind still not mature yet. After the encounter, it & cannot solve them the yogi will far from Nibbāna. Normally people are burning with the fire of defilements such as greed, ill-will, delusion, sorrow, etc. the mind is not peaceful.
In the same way the body is oppressing by diseases & pains. But when the yogi discerning anicca with the strong power mind he can bear all the pains with equanimity. When the mind & body become tranquil, the mind can fall into one-pointedness (ekaggatā).
Then the yogi cannot hear any external sounds. And no external object disturbs the mind. It is peaceful. At that time anicca disappears & the mind sinks in the tranquillity & take it as the path knowledge. Each yogi experience is not the same. If the yogi can contemplate the arising fake dhamma (i.e., any of the ten corruptions), then contemplate its anicca. If not neglecting it & continue with one’s contemplation.
[5] Happiness (sukha):
From tranquillity, it progresses to the level of happiness then the yogi can maintain the posture for a very long time. Without any pain & aching, the mind feels happiness. At that time sukha replaces anicca & the yogi misses anicca. Also, the yogi not contemplates the arising happiness that knowledge falls.
[6] Resolution or faith (adhimokkha):
With the well discerning of anicca better & better, faith increases (i.e., in the Buddha, Dhamma, and Sangha).
The whole body becomes cool & happy. This cool & happiness come from the faith which covers up anicca. So anicca disappears & the yogi took it as the attainment. With faith, if happiness arises, the yogi should not lose sati & contemplate the arising happiness as anicca.
Or without paying attention to it & continue with one’s practice. (There are two ways to solve the problems; contemplate the coming in corruptions as anicca or neglect it by contemplating one’s meditation object). Therefore in all these situations, sati is very important.
[7] Exertion (paggaha or viriya):
With the progress in the practice, the yogi can contemplate without any difficulty with happiness. So exertion increases & the mind with high spirit. Every time he puts effort and not to miss the point. At that time he could sink in the exertion & forget anicca. This is taking pleasure in exertion.
[8] Mindfulness (sati):
At that time (i.e., insight corruptions period) whatever dhamma arises mindfulness always falls on the object & becomes very strong. It is the kind of heedful mindfulness that even in a dream the yogi not lost his sati. If taking pleasure in strong mindfulness & he will miss anicca. Therefore whatever dhamma arises without letting go of anicca & always alert with sati (i.e., do not change the object and not getting lost in pleasure).
[9] Equanimity (upekkha):
Whatever dhamma arises, it can be contemplated with equanimity. The yogi also can attach to this state & taken it as attainment
[10] Attachment (nikanti):
All the above nine dhammas; light (obhāsa) to equanimity themselves are not defilements (kilesa). The problem is the attachment to all these fake dhammas, i.e., nikanti. These are significantly refined dhammas, and the signs of progress in practice. Every yogi must encounter them (not all).
The problem here is the yogi’s attachment or pleasure in them. It is nikanti or tanhā. Therefore it could hinder the yogi’s practice if they trapped him. So be careful to the refined & subtle experiences with strong & alert mindfulness.
-
Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
32.12 行道智見清淨 / 智見清淨 ｜ Purification of the Way
行道智見清淨（paṭipadā-ñāṇadassana-visuddhi）與智見清淨（ñāṇadassana-visuddhi）
要說明行道智見清淨，必須先認識十種觀智：
1. 思惟智（sammasana-ñāṇa）
2. 諸行或諸蘊的生滅智（udayabbaya-ñāṇa" 或 "udayabbayānupassanā-ñāṇa）
3. 諸行的壞滅智（bhaṅga-ñāṇa" 或 "bhaṅgānupassanā-ñāṇa）
4. 視壞滅諸行為可畏的怖畏智（bhayatupaṭṭhāna-ñāṇa）
5. 視可畏諸行為過患的過患智（ādīnava-ñāṇa" 或 "ādīnavānupassanā-ñāṇa）
6. 厭離一切行的厭離智（nibbidā-ñāṇa" 或 "nibbidānupassanā-ñāṇa）
7. 欲求解脫的欲解脫智（muñcitukamyatā-ñāṇa）
8. 反覆審察的審察智（paṭisaṅkhā-ñāṇa" 或 "paṭisaṅkhānupassanā-ñāṇa）
9. 對諸行中捨的行捨智（saṅkhārupekkhā-ñāṇa）
10. 隨順智（anuloma-ñāṇa" 或 "saccānulomika-ñāṇa）
經過最初的思惟智與生滅智，並越過觀染之後，禪修者便到達正確的道路。觀智此時逐漸成熟，力量與明晰度都不斷增長。從成熟的生滅智至行捨智，共八種智，稱為行道智見清淨。
這是沿正確道路走向涅槃。從此繼續前進，禪修者最後將見涅槃，成就智見清淨。兩者之間有一座橋，就是第十種隨順智。第六與第七清淨之間為什麼需要一座橋？因為此岸與彼岸並不相同。一切觀智都以有為行法為所緣，所以可說它們具有同一類所緣。
從第六清淨跨入第七清淨時，所緣改變了：一邊以行法為所緣，另一邊則以無行的涅槃為所緣。行法依因緣而生，所以無常，時刻變易；它們生起、滅去、消失，受到苦的逼迫，又不能由我們支配，所以是無我。
在第六清淨中，禪修者須使觀智成熟，但所觀仍是不穩定的現象；渡到彼岸後，便不再是生滅現象。有無常便有苦，有苦便有無我。連接兩岸的橋，就是隨順智，也稱諦隨順智（saccānulomika-ñāṇa），有時亦譯作適應智。
從生滅智到隨順智，共有九種智。此岸是觀智，彼岸是涅槃；要到彼岸，必須從此岸開始修行。這個次第合乎理則而且有系統，並非想像，而是切實可行；不過，禪修者不容易成就，必須堅忍修行，決不放棄。
因此，佛陀勉勵禪修者鼓起勇氣、奮力修行，即使只剩皮、筋、骨，血肉乾枯，也不放棄。有些人批評這是自我折磨；那是懶惰者的說法。若所行是正道，就不是自我折磨；只有走錯道路而得不到任何利益，才可如此形容。佛陀也曾作這樣的區分：做不可能成就之事是錯誤的，做可能成就之事才正確。
佛陀時代，有人容易證得，有人則十分困難，視個人而定；不只一般人如此。《佛種姓》中記載，即使菩薩也各不相同。有些菩薩到了園林，請眾人離開，短時間修行便成佛，過程十分順利；不像喬達摩佛那樣，經歷艱難修行。
有些佛甚至不須到任何地方托缽，每天都在王宮受食。他們過去究竟發過什麼願、修過什麼波羅蜜與行持？人人都會喜歡這樣的果報。依修行難易與證得快慢，禪修者可分四類：
1. 苦行道速通達；
2. 樂行道遲通達；
3. 苦行道遲通達；
4. 樂行道速通達。
例如，大目犍連尊者屬於第一類，舍利弗尊者屬於第四類。
越過第五項道非道智見清淨後，禪修者繼續觀察無常。所謂當下的無常，是指從生滅智開始的這個階段，不是較早的思惟智階段。先前為何不能辨識無常？因為不能看清生起與滅去的剎那。例如，一整次入息與一整次出息，以及各自內部的過程，都有一段段間隔。
受也是如此，各段之間有間隔；聲音亦復如是。聲音或話語的第一個音消失，第二個音才生起；第二個音消失，第三個音又生起，如此不停相續，像機關槍一樣。若仔細觀察、聆聽，會發現其中有許多「嗒、嗒、嗒」般的間隔。定力與念發展後，便能辨識它們。
電影也是很好的例子。以慢動作播放時，可以逐格看見人物的動作。由於生滅過程太快，遮蔽了無常，我們不能辨識它，於是生起常見與常想。因此，必須親見生起與滅去。
若未直接看見，就不應只跟著「無常、無常」的概念走。知道各段之間的間斷，才是辨識無常之性。為何我們不知道苦？因為經常變換姿勢，粗顯的苦因而受到遮蔽。
為何我們看不見無我？因為只看見密集、堅實、形狀與外形構成的整體。例如，若分析身體或汽車，便看不見一個獨立、堅實的實體；它們由許多部分組成，才成為所謂身體或汽車。密集有四種：相續密集、組合密集、作用密集與所緣密集。
由於看見同一作用、同一所緣與同一組合，人便把它們當成自我。我們須以分析智分別觀察各項差異。各部分組合後，才能運動、發揮作用；否則便不能運作。以人為例，他只是一連串名色過程；若把名與色完全分開，就不能活動，只是一具死屍。這如木偶失去牽線便不能動。以智或分析智把它們分辨開來，無我的本性便會顯現。
我們可以如此觀察三種共相，也須詳細觀察它們與所緣的關係。無常、苦、無我有何差別？變易、不穩定是無常；受變易逼迫是苦；沒有「我」與「我的」—— 這就是空（suññatā）—— 或不隨意欲而轉，是無我。
無常、苦、無我這三個詞，就五蘊而說。所謂相（lakkhaṇa）又指什麼？相是五蘊呈現的狀態，例如生滅就是它們的一種面貌或本性；"lakkhaṇa" 是諸法的標誌。
見其相，就是見無常。兩者不能分離，只能為了說明而如此區分，彼此實際相連。所以，說無常、苦、無我是指五蘊，說三相則指五蘊所呈現的面貌或本性。清楚了知這些，禪修者便成就生滅智。
智慧變得敏銳時，禪修者甚至不再注意生起，只看見一切迅速滅去；他只覺察消失，觀察壞滅，這就是壞滅隨觀智。此時對無常的觀察達到頂點。例如，禪修者知道入息與出息的生滅，隨後生起的心又知道先前的觀照心。
這表示所觀的對象與能觀的心兩者都滅去。若不如此，禪修者便只把所觀境視為無常，卻把能觀之心看成常。
〔誤解自己的修行經驗，也可能從修行中發展出邪見。《長部》DN 1〈梵網經〉提到其中一些；某些新興的佛教思想與見解，也源於這類誤解。〕
所以，隨後生起的一切心也都滅去。無論死去的身體或活著的身體，其中的現象一旦滅去，都不再回來；它們彷彿跳進深淵，永遠消失。後來生起的是全新的現象，舊的永遠不會再見。如此看見，便會對它們生起怖畏；五蘊不斷壞滅，確實可畏。這是怖畏智。禪修者只看見其中的過患，找不到任何可取之處，因而視它們為危險，這是過患智；之後又厭離一切行，這是厭離智。
這一過程逐漸放下、淨除對生命的愛與執著。接著，禪修者想卸下苦的重擔，這是欲解脫智；然後思惟如何放下，這是審察智。其後，心變得平靜，不喜不厭，能以捨觀察，禪修者便到達行捨智。至此所說的各層觀智，都屬於第六項行道智見清淨。
種姓智（gotrabhū-ñāṇa）不屬此岸，也不屬彼岸，而處於橋的兩端之間；不過，它已放下以行法為所緣，轉以涅槃為所緣，所以能見涅槃。種姓心（gotrabhū-citta）以涅槃為所緣而生，超越凡夫種姓，進入聖者種姓。緊接著，預流道便生起，現證並斷除有身見、疑與戒禁取三結，禪修者成為預流者。他在未來至多再有七次生命，已進入八聖道，永不退轉。
這表示他永遠不會再成為凡夫。道智生起時，禪修者遍知苦聖諦，斷除集聖諦，現證滅聖諦，並修習導向苦滅的道聖諦。這就是禪修者親自照見四聖諦。《吉祥經》中，佛陀所說不只包括第一個證悟階段預流道，也包括預流、一來、不還與阿羅漢四個證得階位。
對預流者而言，後續證得已不像從前那樣困難。他可繼續修習八道支，依次證得最終涅槃，即阿羅漢果。即使只是第一個證悟階段，對禪修者也是極大的吉祥；凡夫未來所受的苦如大海水量，預流者剩餘的苦相較之下僅如七滴水。因此佛陀說，見聖諦是最上吉祥。
今日佛教徒有幸遇到能使人見滅苦聖諦的教法與修行，理應努力修習八聖道。要開始修行，必須生起強烈的悚懼（saṁvega），志求超越苦。為此，應學習、思惟《諦相應》中的一些經。若要知道不見聖諦會帶來哪些危險、痛苦等過患，以及見聖諦會帶來哪些安穩、快樂等利益，只有透過學法與觀察、思惟才能做到。思惟時，也可採用當前世界的情況作為材料。
依佛陀所說，我們現在處於中劫（antarakappa）。在這一週期中，人壽從十歲逐漸增至最高的數萬歲，而後又降至十歲。現今人類正處於衰減期，壽命逐漸朝十歲下降。為何如此？這與人類的道德行為以及因果法則有關。
不道德的行為影響自然與人類社會。如今，我們可觀察到世界各地的人類問題與痛苦；空氣、水、土地與心的各種污染不斷加劇。世界政治也不是好徵兆，許多地區動盪不安、內戰頻仍。這些戰爭愈拖愈久、愈加危險，殺害大量無辜平民，也在歐洲與非洲造成難民危機。即使有聯合國試圖解決這些問題，也沒有足夠力量，因為有些控制安全理事會的強國利用並濫用其權力。
這些人使危機更加嚴重，傷害許多無辜者。世間問題若要一一詳談，永遠說不完，多數人也早已知道。隨科學技術進步，人類的破壞力愈來愈強。物質進步本身不是問題，問題在於濫用。人不能逃避生、老、病、死等自然問題，卻可以避免人為造成的問題。
解決人類問題必須以道德為基礎，不能依靠不道德的行為；在道德基礎上，還須開發心。中劫的升降循環也受人類行為影響，我們有機會改變它；這不是說能使整個週期逆轉，而是可以不讓它那麼迅速衰退。
人類的命運繫於人心，因為創造命運的是我們的心，不在外界。一切依因果法則發生；人類若有道德行為與德行，情況便會轉向良善。眾生不確定地漂流輪迴，因為多數眾生不能調御自心，往往隨不善法的欲求而行；未經訓練的心也樂於不善。觀察今日許多媒體，便很容易看到這一點。因此佛陀說，多數眾生時常回去的家是四惡趣：
1. 地獄（niraya），受苦最劇烈之處；
2. 畜生趣；
3. 餓鬼趣；
4. 阿修羅眾，即一類受苦的鬼類。
有一項可用來觀察、培育悚懼的重要法，就是苦聖諦的四義：
1. 逼迫義（pīḷana）；
2. 造作義（saṅkhata）；
3. 熱惱義（santāpa）；
4. 變易義（vipariṇāma）。
四義彼此相關。苦的主要含義是逼迫；五蘊逼迫取得它們的人。苦的四種意義對不同人的影響也不相同，其中範圍非常廣的一種，是由造作而來的苦。
這種造作之苦不停逼迫眾生。若觀察周遭動物，也能辨識這種可怕的苦。多數人卻把這種苦當作快樂，甚至四處追求、換取它；這是多麼愚癡。日常生活中，從自己與他人的經驗經常觀察苦，是十分重要的修行。
沒有任何苦大過對五蘊的執取。因此，佛陀說並一再強調，他只教導苦與苦的止息；過去諸佛如此教導，未來諸佛也將教導同一件事。洞見苦比任何事情都重要。因此佛陀說，見聖諦是最上吉祥。
(7) Purification of the Way
__ To talk about the purification of the way, we need to know about the ten insight knowledge. These are:
[1] Knowledge of comprehension – Sammasanañānam
[2] Knowledge of rising & fall of formations (khandas) – Udayabbayañānam
[3] Knowledge of the dissolution of formations – bhangañānam.
[4] Knowledge of dissolving things as fearful – bhayañānam.
[5] Knowledge of fearful things as dangerous – ādīnavañānam.
[6] Knowledge of disenchantment with all formations – nibbidāñānam
[7] Knowledge of desire for deliverance – mūncitukamyatāñānam
[8] Knowledge of reflecting contemplation – patisankhāñānam
[9] Knowledge of equanimity towards formations – sankhārupekkhāñānam
[10] Knowledge of conformity – anulomañānam
__ After the 1st & 2nd insight knowledge of comprehension & rise & fall (overcoming the insight corruptions), the yogi arrives on the right path. It now matures & develops with increased strength & clarity. The mature knowledge of rising & fall to the knowledge of equanimity (i.e., the eight knowledges) are referred to as purification of the way.
This is walking in the right way to Nibbāna. From here to the end, will see Nibbāna, which is a purification of knowledge & vision. Between them is a bridge called knowledge of conformity (10th). Between 6th & 7th, purification is a bridge. Why there is a bridge between them? This side & that side are not the same. All the insight knowledges are with conditioned objects (saṅkhāra). Therefore it can be said to have the same object (i.e., saṅkhāra). Crossing from 6th to 7th purification, the object is changed.
These are with saṅkhāra objects & without saṅkhāra objects. Saṅkhāra objects are arising by conditions. Therefore these are impermanent & changing all the times. These are arising & passing away with disappearing. It is stressing dukkha. We cannot do anything for it, therefore not-self (anatta).
At the 6th purification, the yogi has to be practiced for maturity but dealing with unstable phenomena. After crossing over to the other side, no more arising & passing away phenomena. If impermanence exists & dukkha exists. If dukkha exists & anatta exists. The bridge which connects the two is knowledge of conformity – anulomañānam or saccanulomikañānam (also rendered as adaptation).
From knowledge of rising & fall to the knowledge of conformity have nine knowledges. Insight knowledge is at this side & the other side is Nibbāna. For arriving at the other side & have to practice from this side. So it is very reasonable & systematic. Not an imagination & it is very practical indeed. But the yogi is not easy to attain it. He must persevere without giving up the practice.
So the Buddha was encouraging yogis to have the courage & exertion until the bones & skin dried up without giving up. Some people criticize this as mortification in practice. These are lazy people. If it is the right path, then not mortification. The wrong path without any beneficial result can be defined in this way. Also, the Buddha mentioned this way. Doing impossible things are wrong & possible things are right.
At the time of the Buddha, some had attainments easily & some with difficulty. It depended on the person. Not only for common people. In the Buddhavamsa (History of the Buddhas), even bodhisattas were not the same. Some of them went to the garden & asked people to leave. Within a short period of practice & became a Buddha. It was very easy going. It was not like the Buddha Gautama, who had difficulties with hard practice. Some Buddhas did not need to go alms round anywhere. Everyday received foods at the King’s palace. What kinds of prayers, paramis & practices had been done by them before? Everyone would like it.
There are four kinds of a yogi, with their nature of practice & attainment. These are
[1] difficult practice with quick attainment
[2] easy practice with slow attainment
[3] difficult practice with slow attainment
[4] easy practice with quick attainment.
As examples; Mahā-moggallana was in the 1st type, and Sariputta was in the 4th type.
__ After the 5th purification of path & not-path, the yogi continues his contemplation of anicca. The present moment anicca is referred to this level. (i.e., udayabbaya ñānam onwards). Not before, the knowledge of comprehension. Why not seeing or discerning anicca? Because they cannot discern the moment of arising & passing away. E.g., in-breath & out-breath, the whole in-breath & the whole out-breath, each of the process between them have spaces or gaps.
The feelings (vedana) are also the same, with segments between them. Sounds are also the same nature. The first word of the sound or voice disappears & the 2nd word arises, with its disappearance & the 3rd word arises, etc.… It is happening with non-stop continuously like a machine gun. If we listen carefully with observation, & there are many-dek-dek-dek- etc. between them. When with sati & samādhi powers developed will discern them.
Movie film is also another good example. With the slow motions, we can see the movements of the character part by part. The permanent view & thought come in because we cannot discern anicca. It was covered up by the very quick process. Therefore we have to discern the arising & passing away.
We should not follow it with the concept of anicca, anicca, etc. without direct seeing it. Knowing the segments between them is discerning the nature of anicca. Why do not we know dukkha? Because of changing our postures frequently that we do not know dukkha. (i.e., the coarser dukkha)
Why do not we see not-self (anatta)? Because we only see the compactness, solidity, shape & form as a whole. For example, if we analyze a body or a car, will not see them as identity & the solidity of them. They are combined with the many parts of the object & become a body or a car. There are four kinds of compactness; continuity, combination, function & object of compactness.
They have one functioning, one object & one combination that people think of them as self (atta). We must able to contemplate each difference with analysis. With all these compositions that they can move & function. Without it & they cannot function. Take an example of a human being. It is only the Mind & body process. If we separate the mind & body by themselves, it cannot function & move. It will be a dead body. It was like a puppet, without the strings, and it cannot move. For the discerning, we use knowledge or analytical knowledge to separate them, and the nature of not-self appears.
In these ways, we can contemplate the three universal characteristics. We must able to see in details connecting with the sense objects. What are the differences between anicca, dukkha & anatta? It is changing that or unstable that anicca. It is oppressing with the change that dukkha. There is no me & mine that emptiness (suññā) or not follow with one’s wishes that not-self (anatta).
The three words, anicca, dukkha & anatta, refer to the five khandhas. What are the characteristics (lakkhana) referring to? These are referring to their situations. E.g., arising & passing away is its aspect (character or nature). Lakkhana (characteristic) is the sign or mark of the phenomena (dhamma).
Seeing lakkhana is seeing anicca. It cannot be separated, but only explain in this way. They are connected. Therefore anicca, dukkha & anatta are the five khandas. Lakkhanas are their aspects (character or nature). Knowing these clearly & the yogi knows rise & fall (udayabbaya ñānam).
__ If knowledge becomes sharp, even not aware of the arising, the yogi is only seeing them as quickly passing away. He can only can aware of the disappearing or contemplate the dissolution (bhanganupassanā ñānam). It is arriving at the climax of anicca. As an example, the yogi knows the arising & passing away of in-breath & out-breath, & also the following mind knows the contemplative mind.
The meaning here is the contemplated object & the contemplative mind; both of them are passing away. If not the yogi will only take the contemplated object as anicca & the contemplative mind as nicca (permanent) (the Wrong view can be developed from practice by misinterpreting one’s own experience. Some of the wrong views mentioned in the Brahmajala Sutta & some of the new Buddhists ideas and views came from this kind of misinterpretations).
Therefore all the following arising minds are also passing away. A dead body & a living body are the same things. After die or pass away, both of them never come back again. It was like all of them jumping into the abyss, & gone forever. Later arising phenomena are the new ones.
The older ones will never be seen again. Seeing in this way becomes fearful of them. Indeed it is fearful when the khandhas are dissolving. It is the knowledge of dissolving things as fearful (bhayañānam). Only seeing their faults & cannot find any goodness in them. So the yogi sees them as dangerous (ādīnavañānam). And then he becomes disenchanted with them (knowledge of disenchantment with all formations – nibbidāñānam).
This is in the process of letting go of craving & attachment in life or purifying them. And then the yogi wants to cast off the burden of dukkha. This is the knowledge of desire for deliverance (mũncitukamyatā ñānam). Then the yogi reflects on how to let go of them. This is the knowledge of reflecting contemplation (patisankhā ñānam). And then the mind becomes calm & can observe with equanimity, without like or dislike. The yogi arrives at the knowledge of equanimity towards formations. (sankhārupekkha ñānam). Up to this level are different levels of insight knowledge (These are the 6th purification).
__ Change of lineage (gotrabhū) is nothing to do with this side or the other side. This is the point between the bridge. But it sees Nibbāna because it has let go of conditioned objects (saṅkhāra arammanas). Therefore it sees Nibbāna. The change-of-lineage consciousness (gotrabhū citta), having Nibbāna as its object occurs, overcoming the lineage of worldling & evolving as the lineage of the noble one.
Immediately after this, the path of stream-entry arises. It cut off the fetters of wrong views, doubt, & adherence of rites & ceremonies as realization. The yogi becomes a stream-winner (sotāpanna). He has no more than seven lives or existence to come. He is already on the path (8 factors path) & never returns backward.
It means he will never become a worldling (phuthujjana) back again. With the path knowledge arises, the yogi fully understands the truth of dukkha, abandoning the truth of its origin, realizing the truth of its cessation, & developing the truth of the path to its cessation.
This is the yogi seeing the noble truths (4 noble truths) directly. In this Maṅgala Sutta the Buddha not only referred to the first stage of enlightenment – the path of stream-entry, it included all the four stages of attainment, i.e., the stream-enterer (sotāpanna), the once-returner (sakatāgāmī), the non-returner (anāgāmi) & arahant.
But for a stream-enterer, the following attainments are not difficult for him like before. He can continue his practice with the eight path factors & will realize the final Nibbāna (arahantship) by stages. Even the first stage of attainment is the great blessing for the yogi because his dukkha is only seven drops of water if compare with the great volume of water in the great ocean which is dukkha for a worldling. Therefore the Buddha said seeing the noble truths is the highest blessing.
__ Nowadays, Buddhists are encountering the teachings & practices that should endeavor on the Noble Eightfold Path to see the noble truths of ending dukkha. To embark on the practice, it needs strong saṁvega (sense of urgency) for transcending dukkha.
For this purpose, we must Study & contemplate some of the discourses in the Saccasamyutta – Connected Discourses on the Truths. If we know the faults of not seeing the truths (saccas) which bring dangers & sufferings, etc. & the benefits by seeing the truths which bring peace & happiness, etc. This can be only possible by studying Dhamma & contemplation or reflection. In contemplation, we can use current situations around the world.
According to the Buddha now we are in the interim aeon (antarakappa). It is the period required for the life span of human beings to rise from 10 years to the maximum of many thousands of years. And then it falls back to 10 years. Nowadays we human beings are in the period of decline, which is falling back to 10 years of life span. Why does this happen? It is relating to human moral behaviors or cause & effect phenomena.
With immoral behaviours, it is affecting nature & human societies. Now we can observe & see all the human problems & suffering around the world. All sorts of pollution, such as air, water, earth & mind pollutions going on & on. World politics are also not a good sign. A lot of instability & internal wars going on in many parts of the world.
All these wars are becoming longer, dangerous & killing a lot of innocent civilians, creating a refugee crisis in Europe & Africa. Even we have the United Nations to solve all these problems, but it does not have the power to do it. Because it was exploited & misused powers by some of the superpowers which controlled the security council.
These people made all the crises more serious & harming a lot of innocent people. If talking about all the worldly problems, it will never end. And most people already know it. Human destructive power is more & greater because of science & technology developments. Material progress is not a problem. The problem is misusing it. Some natural problems are human beings cannot escape, such as birth, aging, sickness & death. But human-made problems which we can be avoided. To solve human problems have to base on moral virtues as a foundation & not by immoral behaviors.
With the moral foundation, we have to develop the mind. Even interim aeon is like a cycle rising & falling by human behaviours. We can have the chances to change it. It does not mean to change the whole process backward again. We can make it not degenerates very quickly. Because human destiny is in the human mind. Our mind is our creator & not in the external. Everything happens through the law of cause & effect. If human beings have moral behavior & virtues, it will change towards the good direction.
Living beings are wandering in the round of existence with uncertainty. Because most of them cannot control their minds and usually they are following the desire of the unwholesome dhammas. Also, the untrained mind is taking pleasure in unwholesomeness. If we check, nowadays many media will see this point easily. Therefore the Buddha said that most living beings frequent homes were the 4 woeful planes (apāyabhūmi); i.e.
[1] hell (niraya) the place of the most intense suffering,
[2] The animal kingdom,
[3] the sphere of petas (hungry ghosts)
[4] the host of asuras (a group of tormented spirits).
__ There is an important Dhamma for contemplation to develop saṁvega is the four meanings of the truth of suffering (dukkha sacca). These are :
[1] Pilanato (oppressive)
[2] Saṅkhatato (conditioning)
[3] Santapato (burning)
[4] Viparinamāto (change).
The four meanings are connected. The main meaning of dukkha is pilanato – oppressive. The five khandhas are oppressive to one who gets it. The four meanings of dukkha effect on people can be different. One of the very extensive dukkha is conditioning dukkha (sankhatato). This conditioning dukkha is oppressing beings without any rest. If we observe the animals around us also can discern this terrible dukkha.
Most human beings take this dukkha as happiness that even looking for & changing for it. How much stupid, indeed? It is very important to contemplate on dukkha very often as a practice in our daily life, from the experiences within us & with others.
There is no other dukkha greater than clinging to the five khandhas. Therefore the Buddha said or emphasized that he taught only dukkha & the end of dukkha. The past Buddhas were also taught these. In the future to come, all the Buddha will also teach the same things. To penetrate dukkha is more important than anything else. Therefore the Buddha said; seeing the noble truths was the greatest blessing.
[/size]
要說明行道智見清淨，必須先認識十種觀智：
1. 思惟智（sammasana-ñāṇa）
2. 諸行或諸蘊的生滅智（udayabbaya-ñāṇa" 或 "udayabbayānupassanā-ñāṇa）
3. 諸行的壞滅智（bhaṅga-ñāṇa" 或 "bhaṅgānupassanā-ñāṇa）
4. 視壞滅諸行為可畏的怖畏智（bhayatupaṭṭhāna-ñāṇa）
5. 視可畏諸行為過患的過患智（ādīnava-ñāṇa" 或 "ādīnavānupassanā-ñāṇa）
6. 厭離一切行的厭離智（nibbidā-ñāṇa" 或 "nibbidānupassanā-ñāṇa）
7. 欲求解脫的欲解脫智（muñcitukamyatā-ñāṇa）
8. 反覆審察的審察智（paṭisaṅkhā-ñāṇa" 或 "paṭisaṅkhānupassanā-ñāṇa）
9. 對諸行中捨的行捨智（saṅkhārupekkhā-ñāṇa）
10. 隨順智（anuloma-ñāṇa" 或 "saccānulomika-ñāṇa）
經過最初的思惟智與生滅智，並越過觀染之後，禪修者便到達正確的道路。觀智此時逐漸成熟，力量與明晰度都不斷增長。從成熟的生滅智至行捨智，共八種智，稱為行道智見清淨。
這是沿正確道路走向涅槃。從此繼續前進，禪修者最後將見涅槃，成就智見清淨。兩者之間有一座橋，就是第十種隨順智。第六與第七清淨之間為什麼需要一座橋？因為此岸與彼岸並不相同。一切觀智都以有為行法為所緣，所以可說它們具有同一類所緣。
從第六清淨跨入第七清淨時，所緣改變了：一邊以行法為所緣，另一邊則以無行的涅槃為所緣。行法依因緣而生，所以無常，時刻變易；它們生起、滅去、消失，受到苦的逼迫，又不能由我們支配，所以是無我。
在第六清淨中，禪修者須使觀智成熟，但所觀仍是不穩定的現象；渡到彼岸後，便不再是生滅現象。有無常便有苦，有苦便有無我。連接兩岸的橋，就是隨順智，也稱諦隨順智（saccānulomika-ñāṇa），有時亦譯作適應智。
從生滅智到隨順智，共有九種智。此岸是觀智，彼岸是涅槃；要到彼岸，必須從此岸開始修行。這個次第合乎理則而且有系統，並非想像，而是切實可行；不過，禪修者不容易成就，必須堅忍修行，決不放棄。
因此，佛陀勉勵禪修者鼓起勇氣、奮力修行，即使只剩皮、筋、骨，血肉乾枯，也不放棄。有些人批評這是自我折磨；那是懶惰者的說法。若所行是正道，就不是自我折磨；只有走錯道路而得不到任何利益，才可如此形容。佛陀也曾作這樣的區分：做不可能成就之事是錯誤的，做可能成就之事才正確。
佛陀時代，有人容易證得，有人則十分困難，視個人而定；不只一般人如此。《佛種姓》中記載，即使菩薩也各不相同。有些菩薩到了園林，請眾人離開，短時間修行便成佛，過程十分順利；不像喬達摩佛那樣，經歷艱難修行。
有些佛甚至不須到任何地方托缽，每天都在王宮受食。他們過去究竟發過什麼願、修過什麼波羅蜜與行持？人人都會喜歡這樣的果報。依修行難易與證得快慢，禪修者可分四類：
1. 苦行道速通達；
2. 樂行道遲通達；
3. 苦行道遲通達；
4. 樂行道速通達。
例如，大目犍連尊者屬於第一類，舍利弗尊者屬於第四類。
越過第五項道非道智見清淨後，禪修者繼續觀察無常。所謂當下的無常，是指從生滅智開始的這個階段，不是較早的思惟智階段。先前為何不能辨識無常？因為不能看清生起與滅去的剎那。例如，一整次入息與一整次出息，以及各自內部的過程，都有一段段間隔。
受也是如此，各段之間有間隔；聲音亦復如是。聲音或話語的第一個音消失，第二個音才生起；第二個音消失，第三個音又生起，如此不停相續，像機關槍一樣。若仔細觀察、聆聽，會發現其中有許多「嗒、嗒、嗒」般的間隔。定力與念發展後，便能辨識它們。
電影也是很好的例子。以慢動作播放時，可以逐格看見人物的動作。由於生滅過程太快，遮蔽了無常，我們不能辨識它，於是生起常見與常想。因此，必須親見生起與滅去。
若未直接看見，就不應只跟著「無常、無常」的概念走。知道各段之間的間斷，才是辨識無常之性。為何我們不知道苦？因為經常變換姿勢，粗顯的苦因而受到遮蔽。
為何我們看不見無我？因為只看見密集、堅實、形狀與外形構成的整體。例如，若分析身體或汽車，便看不見一個獨立、堅實的實體；它們由許多部分組成，才成為所謂身體或汽車。密集有四種：相續密集、組合密集、作用密集與所緣密集。
由於看見同一作用、同一所緣與同一組合，人便把它們當成自我。我們須以分析智分別觀察各項差異。各部分組合後，才能運動、發揮作用；否則便不能運作。以人為例，他只是一連串名色過程；若把名與色完全分開，就不能活動，只是一具死屍。這如木偶失去牽線便不能動。以智或分析智把它們分辨開來，無我的本性便會顯現。
我們可以如此觀察三種共相，也須詳細觀察它們與所緣的關係。無常、苦、無我有何差別？變易、不穩定是無常；受變易逼迫是苦；沒有「我」與「我的」—— 這就是空（suññatā）—— 或不隨意欲而轉，是無我。
無常、苦、無我這三個詞，就五蘊而說。所謂相（lakkhaṇa）又指什麼？相是五蘊呈現的狀態，例如生滅就是它們的一種面貌或本性；"lakkhaṇa" 是諸法的標誌。
見其相，就是見無常。兩者不能分離，只能為了說明而如此區分，彼此實際相連。所以，說無常、苦、無我是指五蘊，說三相則指五蘊所呈現的面貌或本性。清楚了知這些，禪修者便成就生滅智。
智慧變得敏銳時，禪修者甚至不再注意生起，只看見一切迅速滅去；他只覺察消失，觀察壞滅，這就是壞滅隨觀智。此時對無常的觀察達到頂點。例如，禪修者知道入息與出息的生滅，隨後生起的心又知道先前的觀照心。
這表示所觀的對象與能觀的心兩者都滅去。若不如此，禪修者便只把所觀境視為無常，卻把能觀之心看成常。
〔誤解自己的修行經驗，也可能從修行中發展出邪見。《長部》DN 1〈梵網經〉提到其中一些；某些新興的佛教思想與見解，也源於這類誤解。〕
所以，隨後生起的一切心也都滅去。無論死去的身體或活著的身體，其中的現象一旦滅去，都不再回來；它們彷彿跳進深淵，永遠消失。後來生起的是全新的現象，舊的永遠不會再見。如此看見，便會對它們生起怖畏；五蘊不斷壞滅，確實可畏。這是怖畏智。禪修者只看見其中的過患，找不到任何可取之處，因而視它們為危險，這是過患智；之後又厭離一切行，這是厭離智。
這一過程逐漸放下、淨除對生命的愛與執著。接著，禪修者想卸下苦的重擔，這是欲解脫智；然後思惟如何放下，這是審察智。其後，心變得平靜，不喜不厭，能以捨觀察，禪修者便到達行捨智。至此所說的各層觀智，都屬於第六項行道智見清淨。
種姓智（gotrabhū-ñāṇa）不屬此岸，也不屬彼岸，而處於橋的兩端之間；不過，它已放下以行法為所緣，轉以涅槃為所緣，所以能見涅槃。種姓心（gotrabhū-citta）以涅槃為所緣而生，超越凡夫種姓，進入聖者種姓。緊接著，預流道便生起，現證並斷除有身見、疑與戒禁取三結，禪修者成為預流者。他在未來至多再有七次生命，已進入八聖道，永不退轉。
這表示他永遠不會再成為凡夫。道智生起時，禪修者遍知苦聖諦，斷除集聖諦，現證滅聖諦，並修習導向苦滅的道聖諦。這就是禪修者親自照見四聖諦。《吉祥經》中，佛陀所說不只包括第一個證悟階段預流道，也包括預流、一來、不還與阿羅漢四個證得階位。
對預流者而言，後續證得已不像從前那樣困難。他可繼續修習八道支，依次證得最終涅槃，即阿羅漢果。即使只是第一個證悟階段，對禪修者也是極大的吉祥；凡夫未來所受的苦如大海水量，預流者剩餘的苦相較之下僅如七滴水。因此佛陀說，見聖諦是最上吉祥。
今日佛教徒有幸遇到能使人見滅苦聖諦的教法與修行，理應努力修習八聖道。要開始修行，必須生起強烈的悚懼（saṁvega），志求超越苦。為此，應學習、思惟《諦相應》中的一些經。若要知道不見聖諦會帶來哪些危險、痛苦等過患，以及見聖諦會帶來哪些安穩、快樂等利益，只有透過學法與觀察、思惟才能做到。思惟時，也可採用當前世界的情況作為材料。
依佛陀所說，我們現在處於中劫（antarakappa）。在這一週期中，人壽從十歲逐漸增至最高的數萬歲，而後又降至十歲。現今人類正處於衰減期，壽命逐漸朝十歲下降。為何如此？這與人類的道德行為以及因果法則有關。
不道德的行為影響自然與人類社會。如今，我們可觀察到世界各地的人類問題與痛苦；空氣、水、土地與心的各種污染不斷加劇。世界政治也不是好徵兆，許多地區動盪不安、內戰頻仍。這些戰爭愈拖愈久、愈加危險，殺害大量無辜平民，也在歐洲與非洲造成難民危機。即使有聯合國試圖解決這些問題，也沒有足夠力量，因為有些控制安全理事會的強國利用並濫用其權力。
這些人使危機更加嚴重，傷害許多無辜者。世間問題若要一一詳談，永遠說不完，多數人也早已知道。隨科學技術進步，人類的破壞力愈來愈強。物質進步本身不是問題，問題在於濫用。人不能逃避生、老、病、死等自然問題，卻可以避免人為造成的問題。
解決人類問題必須以道德為基礎，不能依靠不道德的行為；在道德基礎上，還須開發心。中劫的升降循環也受人類行為影響，我們有機會改變它；這不是說能使整個週期逆轉，而是可以不讓它那麼迅速衰退。
人類的命運繫於人心，因為創造命運的是我們的心，不在外界。一切依因果法則發生；人類若有道德行為與德行，情況便會轉向良善。眾生不確定地漂流輪迴，因為多數眾生不能調御自心，往往隨不善法的欲求而行；未經訓練的心也樂於不善。觀察今日許多媒體，便很容易看到這一點。因此佛陀說，多數眾生時常回去的家是四惡趣：
1. 地獄（niraya），受苦最劇烈之處；
2. 畜生趣；
3. 餓鬼趣；
4. 阿修羅眾，即一類受苦的鬼類。
有一項可用來觀察、培育悚懼的重要法，就是苦聖諦的四義：
1. 逼迫義（pīḷana）；
2. 造作義（saṅkhata）；
3. 熱惱義（santāpa）；
4. 變易義（vipariṇāma）。
四義彼此相關。苦的主要含義是逼迫；五蘊逼迫取得它們的人。苦的四種意義對不同人的影響也不相同，其中範圍非常廣的一種，是由造作而來的苦。
這種造作之苦不停逼迫眾生。若觀察周遭動物，也能辨識這種可怕的苦。多數人卻把這種苦當作快樂，甚至四處追求、換取它；這是多麼愚癡。日常生活中，從自己與他人的經驗經常觀察苦，是十分重要的修行。
沒有任何苦大過對五蘊的執取。因此，佛陀說並一再強調，他只教導苦與苦的止息；過去諸佛如此教導，未來諸佛也將教導同一件事。洞見苦比任何事情都重要。因此佛陀說，見聖諦是最上吉祥。
(7) Purification of the Way
__ To talk about the purification of the way, we need to know about the ten insight knowledge. These are:
[1] Knowledge of comprehension – Sammasanañānam
[2] Knowledge of rising & fall of formations (khandas) – Udayabbayañānam
[3] Knowledge of the dissolution of formations – bhangañānam.
[4] Knowledge of dissolving things as fearful – bhayañānam.
[5] Knowledge of fearful things as dangerous – ādīnavañānam.
[6] Knowledge of disenchantment with all formations – nibbidāñānam
[7] Knowledge of desire for deliverance – mūncitukamyatāñānam
[8] Knowledge of reflecting contemplation – patisankhāñānam
[9] Knowledge of equanimity towards formations – sankhārupekkhāñānam
[10] Knowledge of conformity – anulomañānam
__ After the 1st & 2nd insight knowledge of comprehension & rise & fall (overcoming the insight corruptions), the yogi arrives on the right path. It now matures & develops with increased strength & clarity. The mature knowledge of rising & fall to the knowledge of equanimity (i.e., the eight knowledges) are referred to as purification of the way.
This is walking in the right way to Nibbāna. From here to the end, will see Nibbāna, which is a purification of knowledge & vision. Between them is a bridge called knowledge of conformity (10th). Between 6th & 7th, purification is a bridge. Why there is a bridge between them? This side & that side are not the same. All the insight knowledges are with conditioned objects (saṅkhāra). Therefore it can be said to have the same object (i.e., saṅkhāra). Crossing from 6th to 7th purification, the object is changed.
These are with saṅkhāra objects & without saṅkhāra objects. Saṅkhāra objects are arising by conditions. Therefore these are impermanent & changing all the times. These are arising & passing away with disappearing. It is stressing dukkha. We cannot do anything for it, therefore not-self (anatta).
At the 6th purification, the yogi has to be practiced for maturity but dealing with unstable phenomena. After crossing over to the other side, no more arising & passing away phenomena. If impermanence exists & dukkha exists. If dukkha exists & anatta exists. The bridge which connects the two is knowledge of conformity – anulomañānam or saccanulomikañānam (also rendered as adaptation).
From knowledge of rising & fall to the knowledge of conformity have nine knowledges. Insight knowledge is at this side & the other side is Nibbāna. For arriving at the other side & have to practice from this side. So it is very reasonable & systematic. Not an imagination & it is very practical indeed. But the yogi is not easy to attain it. He must persevere without giving up the practice.
So the Buddha was encouraging yogis to have the courage & exertion until the bones & skin dried up without giving up. Some people criticize this as mortification in practice. These are lazy people. If it is the right path, then not mortification. The wrong path without any beneficial result can be defined in this way. Also, the Buddha mentioned this way. Doing impossible things are wrong & possible things are right.
At the time of the Buddha, some had attainments easily & some with difficulty. It depended on the person. Not only for common people. In the Buddhavamsa (History of the Buddhas), even bodhisattas were not the same. Some of them went to the garden & asked people to leave. Within a short period of practice & became a Buddha. It was very easy going. It was not like the Buddha Gautama, who had difficulties with hard practice. Some Buddhas did not need to go alms round anywhere. Everyday received foods at the King’s palace. What kinds of prayers, paramis & practices had been done by them before? Everyone would like it.
There are four kinds of a yogi, with their nature of practice & attainment. These are
[1] difficult practice with quick attainment
[2] easy practice with slow attainment
[3] difficult practice with slow attainment
[4] easy practice with quick attainment.
As examples; Mahā-moggallana was in the 1st type, and Sariputta was in the 4th type.
__ After the 5th purification of path & not-path, the yogi continues his contemplation of anicca. The present moment anicca is referred to this level. (i.e., udayabbaya ñānam onwards). Not before, the knowledge of comprehension. Why not seeing or discerning anicca? Because they cannot discern the moment of arising & passing away. E.g., in-breath & out-breath, the whole in-breath & the whole out-breath, each of the process between them have spaces or gaps.
The feelings (vedana) are also the same, with segments between them. Sounds are also the same nature. The first word of the sound or voice disappears & the 2nd word arises, with its disappearance & the 3rd word arises, etc.… It is happening with non-stop continuously like a machine gun. If we listen carefully with observation, & there are many-dek-dek-dek- etc. between them. When with sati & samādhi powers developed will discern them.
Movie film is also another good example. With the slow motions, we can see the movements of the character part by part. The permanent view & thought come in because we cannot discern anicca. It was covered up by the very quick process. Therefore we have to discern the arising & passing away.
We should not follow it with the concept of anicca, anicca, etc. without direct seeing it. Knowing the segments between them is discerning the nature of anicca. Why do not we know dukkha? Because of changing our postures frequently that we do not know dukkha. (i.e., the coarser dukkha)
Why do not we see not-self (anatta)? Because we only see the compactness, solidity, shape & form as a whole. For example, if we analyze a body or a car, will not see them as identity & the solidity of them. They are combined with the many parts of the object & become a body or a car. There are four kinds of compactness; continuity, combination, function & object of compactness.
They have one functioning, one object & one combination that people think of them as self (atta). We must able to contemplate each difference with analysis. With all these compositions that they can move & function. Without it & they cannot function. Take an example of a human being. It is only the Mind & body process. If we separate the mind & body by themselves, it cannot function & move. It will be a dead body. It was like a puppet, without the strings, and it cannot move. For the discerning, we use knowledge or analytical knowledge to separate them, and the nature of not-self appears.
In these ways, we can contemplate the three universal characteristics. We must able to see in details connecting with the sense objects. What are the differences between anicca, dukkha & anatta? It is changing that or unstable that anicca. It is oppressing with the change that dukkha. There is no me & mine that emptiness (suññā) or not follow with one’s wishes that not-self (anatta).
The three words, anicca, dukkha & anatta, refer to the five khandhas. What are the characteristics (lakkhana) referring to? These are referring to their situations. E.g., arising & passing away is its aspect (character or nature). Lakkhana (characteristic) is the sign or mark of the phenomena (dhamma).
Seeing lakkhana is seeing anicca. It cannot be separated, but only explain in this way. They are connected. Therefore anicca, dukkha & anatta are the five khandas. Lakkhanas are their aspects (character or nature). Knowing these clearly & the yogi knows rise & fall (udayabbaya ñānam).
__ If knowledge becomes sharp, even not aware of the arising, the yogi is only seeing them as quickly passing away. He can only can aware of the disappearing or contemplate the dissolution (bhanganupassanā ñānam). It is arriving at the climax of anicca. As an example, the yogi knows the arising & passing away of in-breath & out-breath, & also the following mind knows the contemplative mind.
The meaning here is the contemplated object & the contemplative mind; both of them are passing away. If not the yogi will only take the contemplated object as anicca & the contemplative mind as nicca (permanent) (the Wrong view can be developed from practice by misinterpreting one’s own experience. Some of the wrong views mentioned in the Brahmajala Sutta & some of the new Buddhists ideas and views came from this kind of misinterpretations).
Therefore all the following arising minds are also passing away. A dead body & a living body are the same things. After die or pass away, both of them never come back again. It was like all of them jumping into the abyss, & gone forever. Later arising phenomena are the new ones.
The older ones will never be seen again. Seeing in this way becomes fearful of them. Indeed it is fearful when the khandhas are dissolving. It is the knowledge of dissolving things as fearful (bhayañānam). Only seeing their faults & cannot find any goodness in them. So the yogi sees them as dangerous (ādīnavañānam). And then he becomes disenchanted with them (knowledge of disenchantment with all formations – nibbidāñānam).
This is in the process of letting go of craving & attachment in life or purifying them. And then the yogi wants to cast off the burden of dukkha. This is the knowledge of desire for deliverance (mũncitukamyatā ñānam). Then the yogi reflects on how to let go of them. This is the knowledge of reflecting contemplation (patisankhā ñānam). And then the mind becomes calm & can observe with equanimity, without like or dislike. The yogi arrives at the knowledge of equanimity towards formations. (sankhārupekkha ñānam). Up to this level are different levels of insight knowledge (These are the 6th purification).
__ Change of lineage (gotrabhū) is nothing to do with this side or the other side. This is the point between the bridge. But it sees Nibbāna because it has let go of conditioned objects (saṅkhāra arammanas). Therefore it sees Nibbāna. The change-of-lineage consciousness (gotrabhū citta), having Nibbāna as its object occurs, overcoming the lineage of worldling & evolving as the lineage of the noble one.
Immediately after this, the path of stream-entry arises. It cut off the fetters of wrong views, doubt, & adherence of rites & ceremonies as realization. The yogi becomes a stream-winner (sotāpanna). He has no more than seven lives or existence to come. He is already on the path (8 factors path) & never returns backward.
It means he will never become a worldling (phuthujjana) back again. With the path knowledge arises, the yogi fully understands the truth of dukkha, abandoning the truth of its origin, realizing the truth of its cessation, & developing the truth of the path to its cessation.
This is the yogi seeing the noble truths (4 noble truths) directly. In this Maṅgala Sutta the Buddha not only referred to the first stage of enlightenment – the path of stream-entry, it included all the four stages of attainment, i.e., the stream-enterer (sotāpanna), the once-returner (sakatāgāmī), the non-returner (anāgāmi) & arahant.
But for a stream-enterer, the following attainments are not difficult for him like before. He can continue his practice with the eight path factors & will realize the final Nibbāna (arahantship) by stages. Even the first stage of attainment is the great blessing for the yogi because his dukkha is only seven drops of water if compare with the great volume of water in the great ocean which is dukkha for a worldling. Therefore the Buddha said seeing the noble truths is the highest blessing.
__ Nowadays, Buddhists are encountering the teachings & practices that should endeavor on the Noble Eightfold Path to see the noble truths of ending dukkha. To embark on the practice, it needs strong saṁvega (sense of urgency) for transcending dukkha.
For this purpose, we must Study & contemplate some of the discourses in the Saccasamyutta – Connected Discourses on the Truths. If we know the faults of not seeing the truths (saccas) which bring dangers & sufferings, etc. & the benefits by seeing the truths which bring peace & happiness, etc. This can be only possible by studying Dhamma & contemplation or reflection. In contemplation, we can use current situations around the world.
According to the Buddha now we are in the interim aeon (antarakappa). It is the period required for the life span of human beings to rise from 10 years to the maximum of many thousands of years. And then it falls back to 10 years. Nowadays we human beings are in the period of decline, which is falling back to 10 years of life span. Why does this happen? It is relating to human moral behaviors or cause & effect phenomena.
With immoral behaviours, it is affecting nature & human societies. Now we can observe & see all the human problems & suffering around the world. All sorts of pollution, such as air, water, earth & mind pollutions going on & on. World politics are also not a good sign. A lot of instability & internal wars going on in many parts of the world.
All these wars are becoming longer, dangerous & killing a lot of innocent civilians, creating a refugee crisis in Europe & Africa. Even we have the United Nations to solve all these problems, but it does not have the power to do it. Because it was exploited & misused powers by some of the superpowers which controlled the security council.
These people made all the crises more serious & harming a lot of innocent people. If talking about all the worldly problems, it will never end. And most people already know it. Human destructive power is more & greater because of science & technology developments. Material progress is not a problem. The problem is misusing it. Some natural problems are human beings cannot escape, such as birth, aging, sickness & death. But human-made problems which we can be avoided. To solve human problems have to base on moral virtues as a foundation & not by immoral behaviors.
With the moral foundation, we have to develop the mind. Even interim aeon is like a cycle rising & falling by human behaviours. We can have the chances to change it. It does not mean to change the whole process backward again. We can make it not degenerates very quickly. Because human destiny is in the human mind. Our mind is our creator & not in the external. Everything happens through the law of cause & effect. If human beings have moral behavior & virtues, it will change towards the good direction.
Living beings are wandering in the round of existence with uncertainty. Because most of them cannot control their minds and usually they are following the desire of the unwholesome dhammas. Also, the untrained mind is taking pleasure in unwholesomeness. If we check, nowadays many media will see this point easily. Therefore the Buddha said that most living beings frequent homes were the 4 woeful planes (apāyabhūmi); i.e.
[1] hell (niraya) the place of the most intense suffering,
[2] The animal kingdom,
[3] the sphere of petas (hungry ghosts)
[4] the host of asuras (a group of tormented spirits).
__ There is an important Dhamma for contemplation to develop saṁvega is the four meanings of the truth of suffering (dukkha sacca). These are :
[1] Pilanato (oppressive)
[2] Saṅkhatato (conditioning)
[3] Santapato (burning)
[4] Viparinamāto (change).
The four meanings are connected. The main meaning of dukkha is pilanato – oppressive. The five khandhas are oppressive to one who gets it. The four meanings of dukkha effect on people can be different. One of the very extensive dukkha is conditioning dukkha (sankhatato). This conditioning dukkha is oppressing beings without any rest. If we observe the animals around us also can discern this terrible dukkha.
Most human beings take this dukkha as happiness that even looking for & changing for it. How much stupid, indeed? It is very important to contemplate on dukkha very often as a practice in our daily life, from the experiences within us & with others.
There is no other dukkha greater than clinging to the five khandhas. Therefore the Buddha said or emphasized that he taught only dukkha & the end of dukkha. The past Buddhas were also taught these. In the future to come, all the Buddha will also teach the same things. To penetrate dukkha is more important than anything else. Therefore the Buddha said; seeing the noble truths was the greatest blessing.
[/size]
-
Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
33. 證悟涅槃 ｜ Realizing Nibbāna
證悟涅槃
第 32 項吉祥是見聖諦，第 33 項則是證悟涅槃。兩者有何差別？見聖諦是指四種道智，即預流道智、一來道智、不還道智與阿羅漢道智。徹底通達四聖諦時，道智便生起。證悟涅槃則指四果，從預流果直到阿羅漢果。道智（magga-ñāṇa）生起後，果智緊接著生起，毫無延遲，故稱 "akālika"。
依《發趣論》所說的緣法關係，這是無間緣（anantara-paccaya）。禪修者可從直接經驗中清楚知道這一點；但有些學者卻認為，果智要等到未來某個時候才會生起。若要熟練果定，確實須像熟練禪那一樣，修習一段時間；其他法的果報也可能要等到未來才成熟，例如布施的果報。
果定（phala-samāpatti）是一種禪定成就。聖弟子能以涅槃為所緣，進入出世間禪，在現生體驗涅槃之樂。要進入果定，先決意（adhiṭṭhāna）證入果定，然後從生滅智——也就是無常——開始，依次修習。
一位導師在開示中談到見涅槃時說：
「這是真正的蘊滅，而且可以檢驗。坐在佛像前作意決定。道智之後緊接著果智，所以禪修者能進入果定。可以發願：『世尊！願我再度辨識諸蘊的止息。』先決意一小時，然後坐禪。
「修行仍從生滅 —— 無常—— 開始，但生滅過程不再像道智生起以前那樣增強或減弱。辨識生滅一段時間後，它便停止。不過，不要就此滿足；再決意一個半小時，然後兩小時、三小時，逐步延長時間來檢驗。
「若是真實的，便能再次證入；若是虛假的，就不能，反而會愈來愈糟。檢驗次數愈多，真相愈加明顯。果定中的禪修者，入息、出息與身體都很清涼。周圍的人被蚊蟲叮咬，住果定者卻不會；人之所以被蚊蟲叮咬，是因為有煩惱的氣味。」
人生無論在身體上或心理上，都是極沉重的負擔。年紀愈大、患病或臨近死亡時，這一點尤其明顯。心理負擔來自日常生活中自己與他人的種種事務；這類負擔很多，永無止境。人生也充滿干擾，從不安寧。
舍利弗尊者證悟後，希望儘早放下這個身體。由於五蘊，他在輪迴中從未得到真正的安寧與快樂。他說，與其背負五蘊，不如把須彌山扛在背上；因為世界毀滅時，一切都會消失，但仍有煩惱的眾生，蘊的重擔與苦卻不會就此終止。（《長老偈》81及其義註）
因此，一切聖者 —— 從佛陀到預流者 —— 有空時都喜歡住於果定，依各自層次暫時放下五蘊的重擔。莫哥禪師談滅聖諦（nirodha-sacca）的一次開示中說，涅槃的一項性質是寂靜（vivekatta）。
禪師如此說：
「若以智眼觀察名色，它們因無常而一片紛亂。〔緬甸語 "nyan" 意為智，即巴利語 "ñāṇa"。〕若觀涅槃，則完全清明，什麼紛亂也沒有。透過實修來說明，便會更加清楚。例如，修受隨觀時，也包含心與法。受的壽命只有 1 與 2 ： 1 時生起，2 時消失。
「說『觀受』只是假名安立，實際上須觀它的無常。受在身上生起，觀照之心則在心中生起；真正觀照時，那個受已經不在了。要辨識無常而修觀，必須用力、思惟並保持正念。
「所以，見無常須努力用功，令人疲累；見涅槃則不疲累。見無常，就是看見紛亂；沒有紛亂之處，就是涅槃。觀智愈成熟，看見的無常愈多，紛亂也愈清楚。
「若不能辨識無常的紛亂，就不用談見涅槃，連推想也做不到。看見愈來愈多無常後，禪修者逐漸厭倦，心才發展為不欲求它的智。當禪修者確定它是真正的苦時，一切突然『啪』地止息。煩惱消失時，無常也從所緣中消失。
「隨後，道智看見一片清明或空寂。斷煩惱的不是心本身，而是諸道支，也就是八聖道。心只是以俱生緣（sahajāta-paccaya）與道支同時生起。不要把涅槃理解為看見虛無；煩惱熄滅所顯現的性質是美好的。」
「般涅槃後，將證得究竟安樂的性質。〔此處禪師分別指煩惱涅槃與蘊涅槃。〕觀察三十一有，只會發現煩惱所造成的無常紛亂；涅槃遠離煩惱的紛亂，所以具有萬事清明的性質。」
「涅槃沒有我們所有的這種名色。若問它是色法還是名法，可以回答是名法；但它不是生滅之心。它是修行者要抵達之處，是法所導向之處，所以必須使心傾向它。我們的心平常傾向諸所緣。」
「對於涅槃這一名法，其他法必須傾向它。證入滅盡定（nirodha-samāpatti）時，禪修者的心可朝向它而住七日。」
禪師接著舉例：曼德勒澤喬市場中央有一座鐘樓；無論車從哪個方向駛來，都會望向那座鐘樓。
「同樣，任何人到達那裡，都不能避開它。它是最好之中的最好。聖者一有空便習慣使心傾向它。為什麼？為了得到寂靜與安適。它能帶來寂靜安適，因此是安樂之處。
「所以，可以稱它為樂。世間一切事物都帶來苦，因為都具有三種共相；涅槃則有樂、寂靜與喜悅的性質。涅槃有色身嗎？若有色身，就必定變化。
「沒有色身，怎麼會有安樂？它沒有任何形色或相狀，禪修者卻能安樂地體驗它；而這時禪修者仍有五蘊，也就是仍活著。那是極其殊勝之處，所以涅槃是最神聖的界。既然沒有苦，凡夫也應當喜歡它。對佛陀而言，這是最上的；因此，沒有任何事物比涅槃更好。」
理解佛法時，有一項極重要的原則：不能把間接含義當作直接含義，也不能把直接含義當作間接含義。涅槃的教法尤其難以理解，因為它是出世間法，不能以語言直接表達；所以，只有佛陀與已證悟者能以譬喻或譬喻性的語詞加以描述。
我們必須牢記這一要點，否則會用自己的想法與見解，造出關於涅槃的邪見。從佛陀時代直到今日，佛教史上都可見這種情況。《梵網經》所說的六十二種邪見，多數源於修行經驗受到誤解。帶著邪見修行，不能使聖道生起。
—— 尋找涅槃
以下摘錄自莫哥禪師關於涅槃的一次開示，很值得觀察思惟：
「五蘊中有兩項聖諦。色身或色法如燃料，是會壞滅的苦聖諦；貪如火，是也會壞滅的集聖諦。因此，兩者都不可依靠。」
「佛陀要羅希達天子在這具一尋長的身體中尋找涅槃；在這裡只找到會壞滅的法。色屬色蘊，貪與諸道支（maggaṅga）則屬行蘊。」
「這些都沒有超出五蘊。這具五蘊中只找到三項聖諦，並不包含涅槃，所以不能在其中找到涅槃。為什麼？因為涅槃不與五蘊相連；如果涅槃在五蘊中，也會壞滅。」
「然而佛陀又教導，四聖諦存在於這具五蘊之中。因此可以確定，涅槃不與會壞滅的五蘊混合；它在五蘊之外。即使五蘊壞滅，它也不壞滅，所以是常住的涅槃（dhuva-nibbāna）與安樂的涅槃（sukha-nibbāna）。」
「不是每個人都能看見它。只有從導師學得方法並實際修行的人，才會看見。厭離五蘊，而五蘊的活動止息時，便會看見；此後，它便成為自己的財產。若徹底了知苦聖諦，就會證悟涅槃。」
「涅槃不與苦聖諦混合，所以必定是樂諦。證得時，只有寂靜。修行者不欲求五蘊這一苦聖諦時，五蘊突然消失，涅槃便顯現。」
「此時留下一項與五蘊不相連的法；只有這具五蘊不現前時，它才顯現。對修行者而言，心安住於不壞滅者。我們之所以找不到涅槃，是因為不能移開覆蓋它的事物。它不是五蘊內在的性質，而是外於五蘊的性質。」
「涅槃是非常奇特的法；到五蘊之外尋找，也找不到，因為那不是正確的尋找之處。以羅希達天子的故事為例，佛陀教他在五蘊中尋找；它可在一尋長之身中證得，卻不在五蘊的內部或外部（ajjhatta" 或 "bahiddhā）。」
「我們為何不證涅槃？因為喜愛會壞滅的事物，例如自己的五蘊、家人、財物等。只有不欲求會壞滅者，才能證得涅槃。教你觀無常，是要你認識會壞滅的法。」
「第一，必須辨識無常；第二，必須厭離它；第三，辨識它的止息。若欲求會壞滅的事物，就只能得到會壞滅者；不再欲求，才會得到不壞滅之法。發現會壞滅者，便找到通往涅槃的線索；沿著會壞滅者的終點追尋，就會發現不壞滅的涅槃。」
最後，我想介紹難陀摩羅毘旺薩禪師開示中的涅槃教法。以下並非完整翻譯，只是摘錄；內容十分有趣，而且多數取自經典。
有些經中可見兩類法：有為法（saṅkhata-dhamma）與無為法（asaṅkhata-dhamma）。"Saṅkhata" 一詞中，"saṅ" 意為由諸因，"khata" 意為由眾因和合所造之物；所以 "asaṅkhata" 是不由諸因造作的法，也就是涅槃。
佛陀在經中分別使用這兩個詞；兩詞並列則見於阿毘達磨的第一部《法集論》。"Saṅkhata" 是有為法，"asaṅkhata" 是無為法。
有為法是五蘊；整個宇宙是五蘊，人也一樣。佛陀以概括方式作了這樣的說明。善法與不善法都在有為法之中。
四地是欲界、色界、無色界與出世間；出世間在此指道心與果心。遠離一切生因的則是涅槃，即無為法。
《相應部》的《無為相應》（例如 SN 43.1〈身至念經〉）中，佛陀把無為說為貪、瞋、癡的止息。這可能使人困惑，因為貪瞋癡的止息也用來形容道智。說它們止息，是從所斷的因來顯示；道智所斷的是煩惱，而它所緣取的則是涅槃。
一切道智與果智 —— 從預流道直至阿羅漢果 —— 都以涅槃為所緣。因為以涅槃為所緣，煩惱也隨之止息，所以有證悟涅槃的不同層次，以及煩惱止息的不同層次。《憍賞彌經》中，從預流者至不還者只是見涅槃，如同下到井裡看見井水，卻尚未觸到水。
只有阿羅漢真正觸到水，斷除一切煩惱。我們只能以道智與果智看見涅槃。涅槃之所以難見，是因為每個人都處在有為法的範圍之內；不過，也可以藉推理（anumāna）推知它。
《閻浮車相應》（例如 SN 38.1〈涅槃問經〉）中，舍利弗尊者也說，貪、瞋、癡的止息就是涅槃。沒有任何原因能造出涅槃；業、心、時節、食，或根門與所緣，都不能使它生起。〔這些是名色生起的原因。〕道心與果心也屬五蘊，卻不屬五取蘊。
五取蘊是苦；涅槃是五取蘊的止息，也就是苦滅。因的止息是涅槃；涅槃是苦與集二者的止息，也就是五蘊與愛的止息。因此，可依因與果的止息——即煩惱與五蘊的止息 —— 分為兩種涅槃界：
1. 有餘依涅槃界（sa-upādisesa-nibbānadhātu）；
2. 無餘依涅槃界（anupādisesa-nibbānadhātu）。
可用佛陀來說明這兩種涅槃：佛陀在菩提樹下成正覺時，證得第一種涅槃界，即煩惱已盡，色身仍在；八十歲般涅槃後，未來不再有五蘊生起，則是第二種涅槃界。
也可以用三輪迴來說明，即煩惱輪、業輪與異熟輪。三者以因果相連；沒有煩惱，業便不能發揮作用；沒有煩惱與業，五蘊便不再生起。它們的止息就是涅槃。所謂眾生就是五蘊；沒有五蘊，就沒有任何可稱為眾生的事物，但不能因此說涅槃什麼都沒有。
五蘊確實存在，但它們的存在方式與涅槃不同。有「成為」，便也有「不成為」；不成為沒有開始與終結，所以涅槃無始無終。只有生起、成為之法，才有開始與終結。譬如，身上有傷口，便有疼痛；用藥治療痊癒後，傷口與疼痛都不再存在。傷口與疼痛的消失，確實是一項實情；涅槃就是以這種方式存在。所以，苦存在，苦的消失也存在。若以愛來思考，沒有人會想要它，因為其中沒有「成為」。
人渴愛「成為」，所以不欲求不再成為的寂靜界。《憍賞彌經》中，佛陀也說："Bhavanirodho nibbānaṁ" —— 有的止息就是涅槃。"Bhava" 是有或成為，是三輪迴的組合：欲求 —— 愛或煩惱；造作 —— 業；所得 —— 五蘊。三者合起來，就是有或苦。
所以，它也等同於 "dukkhanirodho nibbānaṁ" —— 苦的止息就是涅槃。因停止時，果便止息。深入觀察，這一點極為深奧。以上只是概要；若了解苦，就會了解涅槃；若知道有，就會知道涅槃。
佛陀也作了詳細教導。由於人只能從有為法的角度思考，他便以沒有四大種、沒有名法等方式說明涅槃。古印度有些人把無色禪當作涅槃；也有人認為那裡既無來、無去，也無住，某些佛教徒亦持此見。
《自說》中也有涅槃的教法。一部經中，佛陀說：「比丘們，有不生、不有、不作、不造作。比丘們，若沒有這不生、不有、不作、不造作，就不可能知道從生、有、作、造作中出離。正因為有不生、不有、不作、不造作，所以能知道從生、有、作、造作中出離。」（《自說》第八品第三經）
其他關於涅槃的教法還有："Viññāṇaṁ anidassanaṁ, anantaṁ sabbato pabhaṁ." 坦尼沙羅尊者把 "viññāṇaṁ anidassanaṁ" 譯為「無特徵之識」。此處使用「識」極為特殊，因為這個用法在經藏中只有兩處，其他地方找不到。
兩處分別是《長部》DN 11〈堅固經〉與《中部》MN 49〈梵天請經〉。人們對這段話有不同解釋，因而產生誤解；只有參照其他經典，才能正確理解。
"Viññāṇa" 是能知的心。這裡所謂「識」，是說唯有這種特殊的識能知涅槃，其他識不能。此處的 "anidassanaṁ" 表示不像用眼睛看見；"ananta" 表示它沒有開始與終結。許多談涅槃的書，也對 "sabbato pabhaṁ" 作出不同解釋。
義註把 "pabha" 解作港口：通往涅槃有許多道路，如同許多港口；這是指三十八種禪修業處，有時列作四十種，能從多方面進入。複註則把 "pabhaṁ" 解作光明，意謂涅槃有光。
問題在於，光屬色法；若涅槃有光，涅槃就成了色法。這些是譬喻性的語詞，不能照字面理解。涅槃沒有癡的煩惱——癡被比喻為黑暗——所以有「沒有黑暗」的性質。《相應部》SN 35.238〈毒蛇譬喻經〉則把涅槃說成彼岸。
「彼岸」同樣是譬喻。涅槃應理解為苦及苦因的止息，也就是五蘊與煩惱的止息；所以，涅槃是有為法的終結。它不是有為法轉變成無為法，也不是經變化而成的界；如同傷口生起後得到治癒。若由變化而來，它本身就成了生起之法。涅槃沒有無常，所以沒有開始與終結。
莫哥禪師般涅槃前幾天，曾開示涅槃與修行。我把它譯成《涅槃的譬喻》。我不知道這個譬喻出自何處，或許源自佛陀。它看似簡單，卻意義深奧，能使人較容易從修行理解涅槃的性質。因此，我想摘述這篇開示，供人觀察思惟。
「研讀巴利三藏時，最重要的要點，是認識諸法的三種共相。所教的 28 種色法都是無常；53 種名法 —— 52 心所加上一心 —— 也都是無常。佛陀四十五年的教法，以無常為核心；走到無常現象的終點，便會發現諸法的止息，也就是涅槃。不要追逐太多法門與導師；依這條路走，就不會偏離佛道。我們須把凡夫之眼轉成聖者之眼。父母所給的眼睛只用來謀生與飲食，不能用來證悟涅槃。
「有了聖眼，便有聖見；這種見清淨，不夾雜煩惱。聖者 —— 此處指阿羅漢 —— 無論處在什麼情況，心都不動搖、沒有執著。辨識無常，便會得到聖眼與正見。這是成為預流者的教法。」
〔禪師接著說明五個起作用的道支，以及它們在實修中如何相連。〕
正見與正思惟不能分離，如同眼睛與眼鏡；沒有正思惟，就不能得到正見。辨識無常時，有正見與正思惟兩個慧分道支，以及另外三個定分道支。念提醒禪修者看向這裡；定使心直接朝向所緣；正精進把心推向無常所緣。所以，見無常時，禪修者便具足諸道支。
「一剎那只能有一個心生起，所以禪修者看見自己的死亡。它不能用尺寸顯示，卻可以直接體會。知道存在與不存在 —— 也就是生起與滅去 —— 是聖者之見，是清淨之見。在整個輪迴中，我們多數眾生只看過別人的死亡，從未看見自己的死亡。禪修者以聖眼，看見自己的無常、苦、無我、不淨與苦聖諦；連梵天都看不見自己的死亡。逐剎那看見自己的死亡，便會厭離五蘊；不再欲求這一切死亡時，五蘊從觀照中消失，禪修者便看見沒有死亡之處。五蘊的止息就是涅槃。」
禪師又談到涅槃：布施、持戒與止禪都仍會導向死亡，因為尚未脫離輪迴；依觀禪的道法，則能證得不死的涅槃。修行者藉有為法證得無為法。涅槃難以理解，原因就在於：藉有條件的修行，卻證得無條件者。這就像開鑿洞穴。第二次世界大戰期間，日本戰機轟炸民眾，所以山區居民必須挖掘洞穴避難。
「洞穴在過去、現在與未來都不是一件原有的東西，卻因挖掘而顯露。挖掘如同見無常；碎石如同五蘊；空出的洞穴如同涅槃，其中沒有五蘊。
「真正的皈依處是無為的涅槃，也就是這個空洞。無常與碎石是有條件的；空洞 —— 涅槃 —— 與碎石 —— 五蘊 —— 並不相同。」
這就是舍利弗尊者把涅槃說成真實安樂的原因，因為其中沒有名色。止息確實存在（atthi），就如上述空洞的譬喻，它是真正的皈依處。我們不能以思惟有為法時的感受，推想涅槃；滿懷愛念的人，永遠離涅槃很遠。凡夫不想要涅槃，因為其中沒有可供他們執取的東西，所以對它感到害怕。
佛陀卻以許多方式教導涅槃。他教人坐禪，教人看見現象的生滅；只有看見苦，我們才會不再欲求它。涅槃是無為，其中找不到任何屬於有為法的事物。
《寶經》（《經集》2.1或《小誦經》7）以下偈頌，是說明涅槃的好例子：
「舊業已盡，不再有新的投生；
其心離染，不再欲求未來之有；
種子已盡，沒有增長的欲求；
諸賢寂滅，如此燈火。
僧中亦有此殊勝珍寶；
以此真實語，願一切安樂。」
以上偈頌以煩惱與五蘊 —— 也就是苦 —— 的止息來說明涅槃。無論止息的是什麼，都不再「成為」。如今我們遇到佛陀完整圓滿的教法，應當精進修行；證悟涅槃需要長久持續的努力。以下故事很適合觀察思惟。
一位比丘入林修行，沒有成功，便放棄修行，返回寺院。佛陀知道後對他說，在佛陀的教法中，有許多比丘以善於修行而聞名；他為何要放棄修行、回到寺院，求取懶惰比丘的惡名？其實，他在某一過去世曾是非常勤奮的人。
那一世，菩薩是一支商隊的領袖。他們穿越沙漠，白天太熱，只能在夜間依北極星辨路前進。有一次，嚮導睡著，商隊竟繞回前一晚的營地，因而面臨缺水危機。
菩薩發現一塊長滿青草的土地，眾人便在那裡挖掘。挖到 60 肘—— 約 180 英尺 —— 深時，遇到一大片岩石；他們聽見岩石下方有流水聲，菩薩便請一位力氣極大的青年打破岩石。
最後，他們取得了水。那位強壯青年，就是今生這位比丘。法與水，哪一個更珍貴？證得法之後，他將不再死亡，永遠寂靜。
第 30 至第 33 項吉祥，談的是戒、定、慧與涅槃；彼此相連，也關乎四聖諦與八聖道。要圓滿這些吉祥，必須修習四念住，也就是修習認識自己。世間無論發生好事、壞事或中性的事，最終都以壞滅收場。
我們因放逸而不了解自己與自然法則。修行是為了認識、了解五蘊的本性。人受迷惑，把「成為」當作快樂；不論處於什麼境況，都樂著其中。這是有愛（bhava-taṇhā）與常見（sassata-diṭṭhi）。有些人則有無有愛（vibhava-taṇhā）與斷見，在毫無認識的情況下欲求不存在。
"Nibbāna" 一詞中，"ni" 意為遠離、解脫，"vāna" 意為黏著與執取（vānābhāva）；因此，涅槃意為從黏著與執取中解脫。眾生對自己有最強的愛著與執取——"atta-taṇhā pemaṁ natthi"。有些眾生甚至仍執著法，即法貪或法喜（dhamma-rāga"、"dhamma-nandi），例如不還者。
因此，涅槃有以下性質：
1. 遠離執著就是涅槃。
2. 最上、真實的安樂就是涅槃。
3. 涅槃不在世間（loka）之內，而超越世間；世間即蘊、處、界，也就是一切。
4. 涅槃能由心看見，也就是由道心與果心看見。心若沒有所緣便不能作用，所以涅槃可由親自證悟而得知。我們不必為此爭辯；爭辯只會浪費時間，永遠不能觸及要點。
5. 涅槃可由四種道智——從預流道至阿羅漢道——證悟。
通往涅槃有兩種方式：止乘（samatha-yānika）與觀乘（vipassanā-yānika），分別以止與觀為基礎。沒有任何事情比苦的終結更重要。因此佛陀教導，證悟涅槃是帶來最上吉祥的最高保護。
33. Realizing Nibbāna
__ The 32nd blessing is seeing the noble truths, & 33rd realizes Nibbāna. So what are the differences between them? Seeing the noble truths is the 4 Path Knowledge. These are; the Path Knowledge of a stream winner, the path knowledge of a once-returner, the path knowledge of a non-returner & the path knowledge of an arahant.
At the time of thoroughly penetrates the four noble truths & the path knowledge arises. Realizing Nibbāna is the four fruitions (phalas). These are; from the stream-winner to the arahant. After the path knowledge (magga ñāna) & follows by fruition. It is without delay – akaliko.
According to the conditional relations – patthāna, it is anantarapaccayo – proximity condition. This becomes evident by direct yogi’s experience. But some scholars take it as has to wait for sometimes in the future. To acquire for the proficiency has to develop it for sometimes like jhānas. For other dhammas has to wait for sometimes in the future, e.g., the result of dāna.
The attainment of fruition (phala samāpatti) is meditative attainment. A noble disciple can enter into supramundane absorption (lokuttara jhāna) with Nibbāna as an object. To experience the bliss of Nibbāna here & now. The attainment is reached by resolving (adhithana) to attain fruition. And then developing in sequence beginning with the knowledge of rising & fall – impermanence.
In a Dhamma talk by a teacher who mentioned about seeing Nibbāna; “It’s the real cessation of the khandha & also can be checked. Sitting in front of a Buddha statue & resolve. Because after the Path knowledge & come fruition. Therefore the yogi can enter into fruition state (phalasamāpatti). Lord! Let me discerns the cessation of the khandha again. And makes an hour of resolution & sits there. It starts again from rising & fall (impermanence). But the rise & fall process is not becoming increase or decrease as before (i.e., before the Path Knowledge arose in practice). Discerning (seeing) rise & fall for sometimes & it stops happening. But don’t satisfy with it.
Testing for another one & a half hours, and then 2 hours, 3 hours, etc. by increasing the period with resolutions. If, it’s real & you’ll attain it. If it’s fake, then you can’t attain it. Instead, it becomes worse. With more testing & it becomes more significant. The yogi’s in & out breaths are cool with the body. People around him are bitten by mosquitoes but not the yogi in the fruition state. Because of kilesa smell & people are bitten by mosquitoes.”
__ Life is a very heavy burden, physically or mentally. When people are becoming older & older, sick, or near death even become clearer. The mental burden comes from our daily life welfare & for others. These kinds of mental burden are quite a lot & it will never end. Life also has a lot of disturbances & never peaceful.
Ven. Sariputta, after his enlightenment, wanted to put down this body as soon as possible. In saṁsāra, he never had real peace & happiness because of the khandha. He said that even better to carry around the Mount Meru on his back than the khandha. Because when the time comes for the destruction of the world, everything is disappeared.
But not the khandha burden & dukkha for living beings who still have kilesas. Therefore for all noble beings (from the Buddha to sotāpanna) when they had free time preferred to stay in the fruition. They can put down their khandha burdens for sometimes accordingly to their levels. In one of Mogok Sayadaw’s talks on the truth of cessation – nirodha sacca, one is vivekato – the peaceful nature of Nibbāna.
Sayadaw said as follow: “If observing the mind & body with nyan eye, they are in chaos with impermanence (Nyan is in Burmese for knowledge). But if observing Nibbāna, it’s totally clear without anything. Showing it with the practice, it becomes clearer. E.g., if we do the contemplation on feeling (vedanānupassanā), mind (citta) & dhammas are also included. The life span of feeling is only ① & ②. At ① it arises & at ② it disappears.
Asking to contemplate feeling is giving a designation only. Has to contemplate is impermanence.
Feeling arises on the body & the contemplative mind in the heart. At the time of contemplation, it is not there. To discern anicca vipassana has to be put effort, has to think & has to be mindful. Therefore the matter of seeing anicca is necessary to be worked hard & tiresome. At Nibbāna you must answer as it’s not tiresome. At the time of seeing anicca is seeing the chaos. A place without chaos is Nibbāna. With the more mature of insight & it becomes seeing more anicca & chaotic.
There is no need to say about seeing Nibbāna if we can’t discern the chaos of anicca, & even can’t speculate about it. After discerning more & more anicca, the yogi is becoming more wearisome. Only that the mind develops into the knowledge of not wanting it. At the time the yogi can decide for it as real dukkha, then suddenly it ceases with a blip. With the disappearing of kilesa that anicca disappears.
And then the path knowledge sees the clearance (or emptiness). It’s not the mind cutting of kilesas, but the path factors (i.e., the Noble Eightfold Path). The mind includes a conascence condition (sahajātapaccayo). Don’t take Nibbāna as seeing nothingness. The dying out of kilesas has the nature of good looking.
The nature of well being will be attained after the parinibbāna (the passing away of an arahant. Here Sayadaw referred to Kilesa Nibbāna & Khandha Nibbāna). If we look at the 31 realms of existence, will only find out the chaos of anicca made by kilesa. Nibbāna is free from the chaos of kilesa that it has the nature of clearance of things.
__ Nibbāna doesn’t have the kind of mind & body we have. If we ask; is it body or mind? You can answer it as the mind dhamma (nāma-dhamma). It’s not the mind of arising & passing away. It was the place for a practicing yogi to arrive there. This is the place where the dhamma is leading to it. They have to incline towards it. Our mind inclines towards the sense-objects.
For the mind dhamma of Nibbāna, others have to incline towards it. For the attainment of cessation (Nirodha-samāpatti), the yogi’s mind can inclines towards it for seven days. (Sayadaw gave a simile for this). In Mandalay Zay-Cho Bazaar, at the center of it is a clock tower. It was like this clock-tower, from whichever direction the car came, had to look at it. In the same way anyone had arrived there he could not shun away from it. This is the best of the best. At every free time, noble beings used to incline towards it. Why is that? To have peace & comfort. It can give peace & comfort that the place of happiness.
Therefore you can call it as happiness. Every worldly matter gives dukkha (because of the three universal characteristics). But Nibbāna has the characteristic of happiness, peace & joy. Nibbāna has the body or not? If it has the body and must have to be changed.
How could it be without the body? Without any form & sign, but the yogi experienced it with happiness. This is still having the khandha (i.e., when the yogi still alive). It is a very significant place. So, Nibbāna is the holiest element. If without dukkha, the worldlings must also like it. This was the best for the Buddha. Therefore there is nothing better than that.”
__ One of the most important things to understand the Buddha-Dhamma is we cannot take the indirect meanings as direct meanings & vice versa. Especially the teaching on Nibbāna is very difficult to understand. Because it is the supramundane Dhamma, which cannot be expressed in language directly, therefore the Buddha & enlightened beings only could describe it with metaphors or metaphorical terms.
So we have to bear in mind this important point. If not with our ideas & views can create wrong views about Nibbāna. We can see them in the history of Buddhism developed from this point (Even from the Buddha’s time to the present day). These were 62 kinds of wrong views in the Discourse of Nets view. Most of them came from practice & misinterpreted their experiences. Practicing with wrong views cannot develop the path.
In Search of Nibbāna:
The following extraction is from a talk by Mogok Sayadaw on Nibbāna. It is interesting for contemplation.
“In the khandha, there are two noble truths. The physical body or matter (rūpa) is like fuel dukkha sacca (the noble truth of suffering) & perishable. Greed (lobha) is like fire samudaya sacca (the noble truth of the origin of suffering) & also perishable. Therefore we can’t rely on them.
The Buddha was asking the Rohitassa devata to look for Nibbāna in this two armed-length body (or fathom-long body). But only found the perishable dhamma. Matter (rūpa) is body aggregate. Greed (lobha) & path factors (maggaṅga) are aggregate of mental formation (saṅkhārakkhandha).
These are not free from the khandha. In this khandha, only found the three noble truths, and not included Nibbāna. We can’t find Nibbāna here. Why? Because Nibbāna is not connecting with the khandha. If Nibbāna is in the khandha, then it will be perishable. But the Buddha taught that the four noble truths existed in the khandha. Therefore it is sure that Nibbāna not mixed-up with the perishable khandha. Then it will exist outside the khandha.
Even the khandha perishes, it doesn’t. So it is stable Nibbāna (dhuva nibbāna) & happy Nibbāna (sukha nibbāna). Not everyone can see it. Only for someone who learns the method from a teacher & practice will see it. By not wanting the khandha when it ceases & you will see it. After that, it becomes one’s property. If you know, dukkha sacca thoroughly will realize Nibbāna.
It doesn’t mix up with dukkha sacca that it must be sukha sacca. Then it will be only peaceful when you attain it. For a practiser, by not wanting the khandha dukkha sacca & in a blip the khandha disappears & Nibbāna arises.
Something is leaving behind not connecting with the khandha. It will arise only without this khandha. For the practiser, his mind stays with the imperishable. The reason we do not find Nibbāna can not move away from the things covered on it. It exists as external nature. Not as an internal nature (i.e., in the khandha).
Nibbāna is very strange Dhamma. By searching outside the khandha also you can’t find it (i.e., not searching at the right place). E.g., the story of Rohitass devata, & the Buddha taught him to find in the khandha. It existed in the fathom-long body. But it does not exist in the internal & external of the khandha (ajjhattā & bahiddhā).
Why don’t we attain Nibbāna? Because we are taking affection in the perishable nature of the things, e.g. to one own’s khandha, family members, belongings, etc. Only you’ll attain it by not wanting the perishable things. Asking you to contemplate impermanence is let you know about the perishable dhamma (phenomena). First, it has to discern impermanence (annica).
Second, has to disenchant with it. Third, to discern the ending of it. If you want the perishable things, will only get them. By not wanting will get the imperishable Dhamma. If you find out the perishable will get the trace to Nibbāna. By following to the ending of perishable & you will find the imperishable Nibbāna.”
__ At last, I want to present the teaching on Nibbāna from the Dhamma talks given by Sayadaw Dr. Nandamalarbhivamsa. Not complete translations, only extractions. These are very interesting & most of them are from the suttas. There were two kinds of dhamma we could find in some of the suttas. These are; conditioned phenomena (saṅkhata dhamma) & unconditioned phenomenon (asaṅkhata dhamma).
The meaning of saṅkhata is; saṅ = by causes, khata = the products made by the combination of causes. Therefore asaṅkhata means – Dhamma (i.e., Nibbāna) not made by causes.
The Buddha using both of them in the suttas. Using them together was in the Abhidhamma. This was in the Dhamma-saṅganī, the first book of Abhidhamma. Saṅkhata is conditioned phenomena & asaṅkhata is an unconditioned phenomenon. Saṅkhata dhamma is the five aggregates (khandhas). The whole cosmos is the five khandhas. So the human being is the same.
These were explained in general by the Buddha. The wholesome & unwholesome dhammas are in the saṅkhata. These are the four realms; sensuous plane (kāmabhūmi), fine-material plane (rūpabhūmi), immaterial plane (arūpabhūmi) & supramundane (lokuttara), i.e. path knowledge consciousness & fruition consciousness. Free from the causes is Nibbāna (asaṅkhata).
__ In the Asaṅkhatasaṁyutta (Saṁyutta Nikāya), the Buddha called asaṅkhata as the cessation of rāga (lust), dosa (hatred) & delusion (moha). Here, confusion can be come in. Because, the cessation of lust, hatred & delusion is also called the Path Knowledge. The cessation of them is showing the causes. The abandonment is defilement (kilesa) & taking the object is Nibbāna.
All the path knowledge & fruitions (sotāpatti magga to arahatta magga) are taking Nibbāna as an object. By taking Nibbāna as object & kilesa also ceases. Therefore there are levels of Nibbāna & cessation levels of kilesa. In the Kosambi Sutta, from sotāpanna (stream enterer) to anāgāmin (non-returner) are only seeing Nibbāna. It was like seeing the water inside the well by going downwards & still not touching the water yet.
Only the arahant is touching the water & abandoning all kilesa. We can see Nibbāna only with the path knowledge & fruition knowledge. Therefore Nibbāna is very difficult to see it. Because everyone is inside the province of saṅkhata. It can also be guessed by inferring (anumana).
In the Jabukhataka Sutta, Ven. Sariputta also said that the cessation of lust, hatred & delusion was Nibbāna. There are no causes to produce Nibbāna. It does not arise by kamma, mind, temperature & nutrient or sense door & sense object (these are the causes for the body & mind). They do not produce it. Path & fruition consciousness is also in the five khandhas. But they are not in the clinging khandha (i.e., upādānakkhandhā). Clinging khandha is dukkha. Nibbāna is the cessation of clinging khandha (or) dukkha nirodho – the cessation of dukkha.
The cessation of the causes is Nibbāna. Nibbāna is the cessation of both dukkha & samuday (dukkha & its origin – i.e., tanhā). Therefore it can divide into two kinds as the cessation of cause & result, i.e., kilesa & khandha. As examples; two elements of Nibbāna;
(1) the Nibbāna element with residue (sa-upādisesa nibbhānadhātu)
(2) & the Nibbāna element without residue (anupādisesa nibbhānadhātu).
For these 2 Nibbānas took the example of the Buddha. When the Buddha gained enlightenment at the time of under the Bodhi tree was the first kind of Nibbāna element, i.e., the destruction of kilesas, but the physical body was still there. At the old age of 80, after he passed away & there was no more khandhas in the future was the 2nd kind of Nibbāna element.
We can also explain it with the three rounds of existence (3 vattas). These are kilesa vatta, kamma vatta & vipaka vatta. They are cause & result connections. Without kilesa & kamma cannot function. And without both of them & no khandhas arise. The cessation of them is Nibbāna. The living being is the five khandhas. If without khandhas & there is nothing to call about it. But we cannot say Nibbāna has nothing.
__ Khandhas really exist. But their existence & Nibbāna is not the same type. If there is becoming, then also there is no becoming. Without becoming that there are no beginning & end. Therefore Nibbāna has no beginning & end. With the only becoming & you will have them. For example, if you have a wound & it is painful.
After taking treatment with medicine, it is cured & no wound & pain anymore. Therefore the wound & pain disappear is really existed. So Nibbāna is this kind of existence. Therefore dukkha exists & dukkha disappears also exist. If we are thinking about it with craving (tanhā), no-one will want it. Because there is no becoming. People are craving for becoming. Therefore they do not desire for the peaceful element of not becoming. Also, in the Kosambi Sutta, the Buddha said; “Bhavanirodho nibbānam – the cessation of becoming is Nibbāna.” Bhava – existence or becoming is the combination of 3 rounds of existence (3 vattas).
These are; wanting (tanhā or kilesa), action (kamma) & getting (khandha) = existence or dukkha. So it is the same as – dukkhanirodho nibbānam- The cessation of dukkha is Nibbāna. Therefore with the stopping of the causes & the cessation of the effect (result) comes into being. If we contemplate them & it becomes very profound. These are in gists. If we understand dukkha & will understand Nibbāna. If we know existence (bhava) & we know Nibbāna.
The Buddha also taught it in details. Because people could think about it from the points of saṅkhata. Therefore he gave examples of it had no four great elements (mahābhūta rūpa), without the mind (nāma), etc. In ancient India, some took the immaterial jhānas (arūpa jhānas) as Nibbāna. There is neither coming, nor going, nor staying (some Buddhists had these ideas).
There are also some in the Udana Pali – The Buddha’s Exclamations. In one of the suttas, the Buddha said; “There are monks, an unborn (ajātaṁ) – unbecome – unmade – unfabricated….” If it is born, also there is unborn. If there is becoming, also there is unbecoming, etc.…
__ Other teachings on Nibbāna were; viññānam anidassanaṁ & sabbato pabbham. Viññānam anidassanaṁ is translated by Ajahn Thānissaro as consciousness without feature. The usage of this consciousness is significant. Because except in 2 places in the texts cannot find it anywhere. These were in the Kevutta Sutta (Dīgha Nikāya) & Brahmanimantika Sutta (in Majjima Nikāya). People were interpreting it. Differently, that became mistaken about it. Only we know it rightly by consulting other suttas.
Viññānaṁ is the knowing mind. The consciousness here was, Nibbāna could be known only with this significant consciousness, & not by others. Anidassanaṁ here was, not like seeing with the eye. It does not have the beginning & end – anatman.
This word – sabbato pabbhaṁ was used in many books on Nibbāna differently. In the commentary pabba means port. To Nibbāna, there are ways. (as like many ports). These are referring to the 38 ways of meditation (sometimes as 40 types). It can be entered from many sides. In the sub-commentary, pubbhaṁ referred to the light. It means Nibbāna has light.
The problem is, light is matter (rūpa). If Nibbāna has light, & then it becomes matter. These are metaphorical terms & we cannot take it directly. Nibbāna does not have the defilement of delusion (moha – it referred to darkness). So it has the nature of no darkness.
In the simile of the Vipers Discourse (i.e., Asivisopama Sutta – Salāyatana-saṁyutta), Nibbāna was referred to as the other shore. This was also a metaphorical term. Nibbāna has to be taken as the cessation of dukkha & its origin (i.e., khandhas & kilesas). So Nibbāna is the ending of saṅkhata. It is not changing from saṅkhata to asaṅkhata, not a changed element. It was like a wound grew out & cured. If, come from changing & it becomes of the arising dhamma. It is without anicca that there is no beginning nor end.
This was the reason Ven. Sariputta described Nibbāna as real happiness because it had no mind & body. The cessation is a presence phenomenon (atthi). We cannot know Nibbāna with the feeling of saṅkhata by thinking. A human with the thoughts of tanhā (craving) will always be far from Nibbāna. Worldlings do not want Nibbāna, because it has nothing for them. Therefore they are afraid of it.
But the Buddha taught Nibbāna in many ways. He asked people to sit for meditation. Asked them to see the arising & passing away phenomena. Only by seeing dukkha that we do not want it. Nibbāna is unconditioned - asaṅkhata. In Nibbāna, we cannot find the things which are belonging to the conditioned (saṅkhata).
__ In the Jewels Discourse (Ratana Sutta), the following verses were very good examples of Nibbāna. These were;
“Ended the old, there is no new taking birth.
Dispassioned their minds towards further becoming.
They with no seed, no desire for growth
The enlightened, go out like this flame.
This too: an exquisite treasure in the Sangha.
By this truth, may there be well-being.”
The above verses represented Nibbāna as the cessation of kilesa & khandha or dukkha. Whatever cessation may be, all are not becoming (unbecome). Now, we are encountering the perfect & completed teachings (sasāna) of the Buddha and should make an effort in practice. It needs a lot of sustained effort to realize Nibbāna. The following story was good for contemplation.
__ A monk went to the forest for practice. Without success, he gave up the practice & came back to the monastery. The Buddha knew about it & told him. In his dispensation (sasāna), there were monks with a good reputation in their practices. So why he wanted the bad reputation of a lazy monk by giving up his practice & coming back. He was a diligent person in one of his past lives.
In one of their past lives, the bodhisatta was the leader of a merchant group. They were traveling in a desert area. It was so hot in the day time that, they only travelled at night, by following the northern star. One time the guide was fallen into sleep & the group returned to their last camping site. Now they were facing the problem of shortage of water.
The bodhisatta found a plot of earth with grasses overgrown on it. They were trying to dig the ground there. At a depth of 60 armed lengths (180’), they found a slab of rock. They heard the sound of flowing water underneath. Therefore, the bodhisatta asked a very strong young man to break up the rock. At last they got the water. This strong young man was this present monk. Dhamma & water which one was more valuable? With the attainment of Dhamma, he would never die again & peaceful forever.
__ The 30th blessing to 33rd blessings is about sīla, samādhi, paññā & Nibbāna. They are connecting, and also about the four noble truths & the noble eightfold path. For fulfilling these blessings, we need to practice the four satipatthāna.
This is practicing to know about oneself. Whatever happening in the world, whether it is good or bad or neutral, at last ending up with perishing. We are ignorant about ourselves & the natural law with heedlessness. We practice to know & understand the nature of the khandha. People have the delusion that takes the becoming as pleasurable. Whatever situation they are in always happy with it. This is a craving for becoming (bhava tanhā) & view of eternalism (sassata ditthi). Some are craving for non-becoming (vibhava tanhā) & view of annihilationism. They crave for it without any knowledge about it.
Nibbāna means; Ni – clinging & grasping, bhāna – freedom, liberation. Therefore, it means freedom or liberation from clinging & grasping. Beings have the strongest attachment and clinging to themselves – atta tanhā pemaṁ natthi. Some living beings still have attachement to the dhamma – Dhamma raga or Dhamma nandi (e.g., non-returner-anāgāmi). Therefore, the qualities of Nibbāna are:
(1) Freedom from attachment is Nibbāna.
(2) The best real happiness is Nibbāna.
(3) Nibbāna is not in the loka (world), but it transcends it.
Loka – the world – is khandhas, āyatana, dhātus, the all.
(4) Nibbāna can be seen with the mind, i.e., with the path & fruition mind.
Because the mind cannot function without objects. Therefore, Nibbāna can be known by the realization of it. So we do not need to debate & argue about it. It is wasting time & never reaching to the point
(5) It can be realized with the four path knowledge (from sotāpatti to arahatta maggas).
There are two ways to Nibbāna; i.e., samathayanika & vipassanā yanika (based on samatha & insight, respectively). There is nothing more important than the ending of dukkha. Therefore, the Buddha taught that the realization of Nibbāna is the highest protection with a blessing.
第 32 項吉祥是見聖諦，第 33 項則是證悟涅槃。兩者有何差別？見聖諦是指四種道智，即預流道智、一來道智、不還道智與阿羅漢道智。徹底通達四聖諦時，道智便生起。證悟涅槃則指四果，從預流果直到阿羅漢果。道智（magga-ñāṇa）生起後，果智緊接著生起，毫無延遲，故稱 "akālika"。
依《發趣論》所說的緣法關係，這是無間緣（anantara-paccaya）。禪修者可從直接經驗中清楚知道這一點；但有些學者卻認為，果智要等到未來某個時候才會生起。若要熟練果定，確實須像熟練禪那一樣，修習一段時間；其他法的果報也可能要等到未來才成熟，例如布施的果報。
果定（phala-samāpatti）是一種禪定成就。聖弟子能以涅槃為所緣，進入出世間禪，在現生體驗涅槃之樂。要進入果定，先決意（adhiṭṭhāna）證入果定，然後從生滅智——也就是無常——開始，依次修習。
一位導師在開示中談到見涅槃時說：
「這是真正的蘊滅，而且可以檢驗。坐在佛像前作意決定。道智之後緊接著果智，所以禪修者能進入果定。可以發願：『世尊！願我再度辨識諸蘊的止息。』先決意一小時，然後坐禪。
「修行仍從生滅 —— 無常—— 開始，但生滅過程不再像道智生起以前那樣增強或減弱。辨識生滅一段時間後，它便停止。不過，不要就此滿足；再決意一個半小時，然後兩小時、三小時，逐步延長時間來檢驗。
「若是真實的，便能再次證入；若是虛假的，就不能，反而會愈來愈糟。檢驗次數愈多，真相愈加明顯。果定中的禪修者，入息、出息與身體都很清涼。周圍的人被蚊蟲叮咬，住果定者卻不會；人之所以被蚊蟲叮咬，是因為有煩惱的氣味。」
人生無論在身體上或心理上，都是極沉重的負擔。年紀愈大、患病或臨近死亡時，這一點尤其明顯。心理負擔來自日常生活中自己與他人的種種事務；這類負擔很多，永無止境。人生也充滿干擾，從不安寧。
舍利弗尊者證悟後，希望儘早放下這個身體。由於五蘊，他在輪迴中從未得到真正的安寧與快樂。他說，與其背負五蘊，不如把須彌山扛在背上；因為世界毀滅時，一切都會消失，但仍有煩惱的眾生，蘊的重擔與苦卻不會就此終止。（《長老偈》81及其義註）
因此，一切聖者 —— 從佛陀到預流者 —— 有空時都喜歡住於果定，依各自層次暫時放下五蘊的重擔。莫哥禪師談滅聖諦（nirodha-sacca）的一次開示中說，涅槃的一項性質是寂靜（vivekatta）。
禪師如此說：
「若以智眼觀察名色，它們因無常而一片紛亂。〔緬甸語 "nyan" 意為智，即巴利語 "ñāṇa"。〕若觀涅槃，則完全清明，什麼紛亂也沒有。透過實修來說明，便會更加清楚。例如，修受隨觀時，也包含心與法。受的壽命只有 1 與 2 ： 1 時生起，2 時消失。
「說『觀受』只是假名安立，實際上須觀它的無常。受在身上生起，觀照之心則在心中生起；真正觀照時，那個受已經不在了。要辨識無常而修觀，必須用力、思惟並保持正念。
「所以，見無常須努力用功，令人疲累；見涅槃則不疲累。見無常，就是看見紛亂；沒有紛亂之處，就是涅槃。觀智愈成熟，看見的無常愈多，紛亂也愈清楚。
「若不能辨識無常的紛亂，就不用談見涅槃，連推想也做不到。看見愈來愈多無常後，禪修者逐漸厭倦，心才發展為不欲求它的智。當禪修者確定它是真正的苦時，一切突然『啪』地止息。煩惱消失時，無常也從所緣中消失。
「隨後，道智看見一片清明或空寂。斷煩惱的不是心本身，而是諸道支，也就是八聖道。心只是以俱生緣（sahajāta-paccaya）與道支同時生起。不要把涅槃理解為看見虛無；煩惱熄滅所顯現的性質是美好的。」
「般涅槃後，將證得究竟安樂的性質。〔此處禪師分別指煩惱涅槃與蘊涅槃。〕觀察三十一有，只會發現煩惱所造成的無常紛亂；涅槃遠離煩惱的紛亂，所以具有萬事清明的性質。」
「涅槃沒有我們所有的這種名色。若問它是色法還是名法，可以回答是名法；但它不是生滅之心。它是修行者要抵達之處，是法所導向之處，所以必須使心傾向它。我們的心平常傾向諸所緣。」
「對於涅槃這一名法，其他法必須傾向它。證入滅盡定（nirodha-samāpatti）時，禪修者的心可朝向它而住七日。」
禪師接著舉例：曼德勒澤喬市場中央有一座鐘樓；無論車從哪個方向駛來，都會望向那座鐘樓。
「同樣，任何人到達那裡，都不能避開它。它是最好之中的最好。聖者一有空便習慣使心傾向它。為什麼？為了得到寂靜與安適。它能帶來寂靜安適，因此是安樂之處。
「所以，可以稱它為樂。世間一切事物都帶來苦，因為都具有三種共相；涅槃則有樂、寂靜與喜悅的性質。涅槃有色身嗎？若有色身，就必定變化。
「沒有色身，怎麼會有安樂？它沒有任何形色或相狀，禪修者卻能安樂地體驗它；而這時禪修者仍有五蘊，也就是仍活著。那是極其殊勝之處，所以涅槃是最神聖的界。既然沒有苦，凡夫也應當喜歡它。對佛陀而言，這是最上的；因此，沒有任何事物比涅槃更好。」
理解佛法時，有一項極重要的原則：不能把間接含義當作直接含義，也不能把直接含義當作間接含義。涅槃的教法尤其難以理解，因為它是出世間法，不能以語言直接表達；所以，只有佛陀與已證悟者能以譬喻或譬喻性的語詞加以描述。
我們必須牢記這一要點，否則會用自己的想法與見解，造出關於涅槃的邪見。從佛陀時代直到今日，佛教史上都可見這種情況。《梵網經》所說的六十二種邪見，多數源於修行經驗受到誤解。帶著邪見修行，不能使聖道生起。
—— 尋找涅槃
以下摘錄自莫哥禪師關於涅槃的一次開示，很值得觀察思惟：
「五蘊中有兩項聖諦。色身或色法如燃料，是會壞滅的苦聖諦；貪如火，是也會壞滅的集聖諦。因此，兩者都不可依靠。」
「佛陀要羅希達天子在這具一尋長的身體中尋找涅槃；在這裡只找到會壞滅的法。色屬色蘊，貪與諸道支（maggaṅga）則屬行蘊。」
「這些都沒有超出五蘊。這具五蘊中只找到三項聖諦，並不包含涅槃，所以不能在其中找到涅槃。為什麼？因為涅槃不與五蘊相連；如果涅槃在五蘊中，也會壞滅。」
「然而佛陀又教導，四聖諦存在於這具五蘊之中。因此可以確定，涅槃不與會壞滅的五蘊混合；它在五蘊之外。即使五蘊壞滅，它也不壞滅，所以是常住的涅槃（dhuva-nibbāna）與安樂的涅槃（sukha-nibbāna）。」
「不是每個人都能看見它。只有從導師學得方法並實際修行的人，才會看見。厭離五蘊，而五蘊的活動止息時，便會看見；此後，它便成為自己的財產。若徹底了知苦聖諦，就會證悟涅槃。」
「涅槃不與苦聖諦混合，所以必定是樂諦。證得時，只有寂靜。修行者不欲求五蘊這一苦聖諦時，五蘊突然消失，涅槃便顯現。」
「此時留下一項與五蘊不相連的法；只有這具五蘊不現前時，它才顯現。對修行者而言，心安住於不壞滅者。我們之所以找不到涅槃，是因為不能移開覆蓋它的事物。它不是五蘊內在的性質，而是外於五蘊的性質。」
「涅槃是非常奇特的法；到五蘊之外尋找，也找不到，因為那不是正確的尋找之處。以羅希達天子的故事為例，佛陀教他在五蘊中尋找；它可在一尋長之身中證得，卻不在五蘊的內部或外部（ajjhatta" 或 "bahiddhā）。」
「我們為何不證涅槃？因為喜愛會壞滅的事物，例如自己的五蘊、家人、財物等。只有不欲求會壞滅者，才能證得涅槃。教你觀無常，是要你認識會壞滅的法。」
「第一，必須辨識無常；第二，必須厭離它；第三，辨識它的止息。若欲求會壞滅的事物，就只能得到會壞滅者；不再欲求，才會得到不壞滅之法。發現會壞滅者，便找到通往涅槃的線索；沿著會壞滅者的終點追尋，就會發現不壞滅的涅槃。」
最後，我想介紹難陀摩羅毘旺薩禪師開示中的涅槃教法。以下並非完整翻譯，只是摘錄；內容十分有趣，而且多數取自經典。
有些經中可見兩類法：有為法（saṅkhata-dhamma）與無為法（asaṅkhata-dhamma）。"Saṅkhata" 一詞中，"saṅ" 意為由諸因，"khata" 意為由眾因和合所造之物；所以 "asaṅkhata" 是不由諸因造作的法，也就是涅槃。
佛陀在經中分別使用這兩個詞；兩詞並列則見於阿毘達磨的第一部《法集論》。"Saṅkhata" 是有為法，"asaṅkhata" 是無為法。
有為法是五蘊；整個宇宙是五蘊，人也一樣。佛陀以概括方式作了這樣的說明。善法與不善法都在有為法之中。
四地是欲界、色界、無色界與出世間；出世間在此指道心與果心。遠離一切生因的則是涅槃，即無為法。
《相應部》的《無為相應》（例如 SN 43.1〈身至念經〉）中，佛陀把無為說為貪、瞋、癡的止息。這可能使人困惑，因為貪瞋癡的止息也用來形容道智。說它們止息，是從所斷的因來顯示；道智所斷的是煩惱，而它所緣取的則是涅槃。
一切道智與果智 —— 從預流道直至阿羅漢果 —— 都以涅槃為所緣。因為以涅槃為所緣，煩惱也隨之止息，所以有證悟涅槃的不同層次，以及煩惱止息的不同層次。《憍賞彌經》中，從預流者至不還者只是見涅槃，如同下到井裡看見井水，卻尚未觸到水。
只有阿羅漢真正觸到水，斷除一切煩惱。我們只能以道智與果智看見涅槃。涅槃之所以難見，是因為每個人都處在有為法的範圍之內；不過，也可以藉推理（anumāna）推知它。
《閻浮車相應》（例如 SN 38.1〈涅槃問經〉）中，舍利弗尊者也說，貪、瞋、癡的止息就是涅槃。沒有任何原因能造出涅槃；業、心、時節、食，或根門與所緣，都不能使它生起。〔這些是名色生起的原因。〕道心與果心也屬五蘊，卻不屬五取蘊。
五取蘊是苦；涅槃是五取蘊的止息，也就是苦滅。因的止息是涅槃；涅槃是苦與集二者的止息，也就是五蘊與愛的止息。因此，可依因與果的止息——即煩惱與五蘊的止息 —— 分為兩種涅槃界：
1. 有餘依涅槃界（sa-upādisesa-nibbānadhātu）；
2. 無餘依涅槃界（anupādisesa-nibbānadhātu）。
可用佛陀來說明這兩種涅槃：佛陀在菩提樹下成正覺時，證得第一種涅槃界，即煩惱已盡，色身仍在；八十歲般涅槃後，未來不再有五蘊生起，則是第二種涅槃界。
也可以用三輪迴來說明，即煩惱輪、業輪與異熟輪。三者以因果相連；沒有煩惱，業便不能發揮作用；沒有煩惱與業，五蘊便不再生起。它們的止息就是涅槃。所謂眾生就是五蘊；沒有五蘊，就沒有任何可稱為眾生的事物，但不能因此說涅槃什麼都沒有。
五蘊確實存在，但它們的存在方式與涅槃不同。有「成為」，便也有「不成為」；不成為沒有開始與終結，所以涅槃無始無終。只有生起、成為之法，才有開始與終結。譬如，身上有傷口，便有疼痛；用藥治療痊癒後，傷口與疼痛都不再存在。傷口與疼痛的消失，確實是一項實情；涅槃就是以這種方式存在。所以，苦存在，苦的消失也存在。若以愛來思考，沒有人會想要它，因為其中沒有「成為」。
人渴愛「成為」，所以不欲求不再成為的寂靜界。《憍賞彌經》中，佛陀也說："Bhavanirodho nibbānaṁ" —— 有的止息就是涅槃。"Bhava" 是有或成為，是三輪迴的組合：欲求 —— 愛或煩惱；造作 —— 業；所得 —— 五蘊。三者合起來，就是有或苦。
所以，它也等同於 "dukkhanirodho nibbānaṁ" —— 苦的止息就是涅槃。因停止時，果便止息。深入觀察，這一點極為深奧。以上只是概要；若了解苦，就會了解涅槃；若知道有，就會知道涅槃。
佛陀也作了詳細教導。由於人只能從有為法的角度思考，他便以沒有四大種、沒有名法等方式說明涅槃。古印度有些人把無色禪當作涅槃；也有人認為那裡既無來、無去，也無住，某些佛教徒亦持此見。
《自說》中也有涅槃的教法。一部經中，佛陀說：「比丘們，有不生、不有、不作、不造作。比丘們，若沒有這不生、不有、不作、不造作，就不可能知道從生、有、作、造作中出離。正因為有不生、不有、不作、不造作，所以能知道從生、有、作、造作中出離。」（《自說》第八品第三經）
其他關於涅槃的教法還有："Viññāṇaṁ anidassanaṁ, anantaṁ sabbato pabhaṁ." 坦尼沙羅尊者把 "viññāṇaṁ anidassanaṁ" 譯為「無特徵之識」。此處使用「識」極為特殊，因為這個用法在經藏中只有兩處，其他地方找不到。
兩處分別是《長部》DN 11〈堅固經〉與《中部》MN 49〈梵天請經〉。人們對這段話有不同解釋，因而產生誤解；只有參照其他經典，才能正確理解。
"Viññāṇa" 是能知的心。這裡所謂「識」，是說唯有這種特殊的識能知涅槃，其他識不能。此處的 "anidassanaṁ" 表示不像用眼睛看見；"ananta" 表示它沒有開始與終結。許多談涅槃的書，也對 "sabbato pabhaṁ" 作出不同解釋。
義註把 "pabha" 解作港口：通往涅槃有許多道路，如同許多港口；這是指三十八種禪修業處，有時列作四十種，能從多方面進入。複註則把 "pabhaṁ" 解作光明，意謂涅槃有光。
問題在於，光屬色法；若涅槃有光，涅槃就成了色法。這些是譬喻性的語詞，不能照字面理解。涅槃沒有癡的煩惱——癡被比喻為黑暗——所以有「沒有黑暗」的性質。《相應部》SN 35.238〈毒蛇譬喻經〉則把涅槃說成彼岸。
「彼岸」同樣是譬喻。涅槃應理解為苦及苦因的止息，也就是五蘊與煩惱的止息；所以，涅槃是有為法的終結。它不是有為法轉變成無為法，也不是經變化而成的界；如同傷口生起後得到治癒。若由變化而來，它本身就成了生起之法。涅槃沒有無常，所以沒有開始與終結。
莫哥禪師般涅槃前幾天，曾開示涅槃與修行。我把它譯成《涅槃的譬喻》。我不知道這個譬喻出自何處，或許源自佛陀。它看似簡單，卻意義深奧，能使人較容易從修行理解涅槃的性質。因此，我想摘述這篇開示，供人觀察思惟。
「研讀巴利三藏時，最重要的要點，是認識諸法的三種共相。所教的 28 種色法都是無常；53 種名法 —— 52 心所加上一心 —— 也都是無常。佛陀四十五年的教法，以無常為核心；走到無常現象的終點，便會發現諸法的止息，也就是涅槃。不要追逐太多法門與導師；依這條路走，就不會偏離佛道。我們須把凡夫之眼轉成聖者之眼。父母所給的眼睛只用來謀生與飲食，不能用來證悟涅槃。
「有了聖眼，便有聖見；這種見清淨，不夾雜煩惱。聖者 —— 此處指阿羅漢 —— 無論處在什麼情況，心都不動搖、沒有執著。辨識無常，便會得到聖眼與正見。這是成為預流者的教法。」
〔禪師接著說明五個起作用的道支，以及它們在實修中如何相連。〕
正見與正思惟不能分離，如同眼睛與眼鏡；沒有正思惟，就不能得到正見。辨識無常時，有正見與正思惟兩個慧分道支，以及另外三個定分道支。念提醒禪修者看向這裡；定使心直接朝向所緣；正精進把心推向無常所緣。所以，見無常時，禪修者便具足諸道支。
「一剎那只能有一個心生起，所以禪修者看見自己的死亡。它不能用尺寸顯示，卻可以直接體會。知道存在與不存在 —— 也就是生起與滅去 —— 是聖者之見，是清淨之見。在整個輪迴中，我們多數眾生只看過別人的死亡，從未看見自己的死亡。禪修者以聖眼，看見自己的無常、苦、無我、不淨與苦聖諦；連梵天都看不見自己的死亡。逐剎那看見自己的死亡，便會厭離五蘊；不再欲求這一切死亡時，五蘊從觀照中消失，禪修者便看見沒有死亡之處。五蘊的止息就是涅槃。」
禪師又談到涅槃：布施、持戒與止禪都仍會導向死亡，因為尚未脫離輪迴；依觀禪的道法，則能證得不死的涅槃。修行者藉有為法證得無為法。涅槃難以理解，原因就在於：藉有條件的修行，卻證得無條件者。這就像開鑿洞穴。第二次世界大戰期間，日本戰機轟炸民眾，所以山區居民必須挖掘洞穴避難。
「洞穴在過去、現在與未來都不是一件原有的東西，卻因挖掘而顯露。挖掘如同見無常；碎石如同五蘊；空出的洞穴如同涅槃，其中沒有五蘊。
「真正的皈依處是無為的涅槃，也就是這個空洞。無常與碎石是有條件的；空洞 —— 涅槃 —— 與碎石 —— 五蘊 —— 並不相同。」
這就是舍利弗尊者把涅槃說成真實安樂的原因，因為其中沒有名色。止息確實存在（atthi），就如上述空洞的譬喻，它是真正的皈依處。我們不能以思惟有為法時的感受，推想涅槃；滿懷愛念的人，永遠離涅槃很遠。凡夫不想要涅槃，因為其中沒有可供他們執取的東西，所以對它感到害怕。
佛陀卻以許多方式教導涅槃。他教人坐禪，教人看見現象的生滅；只有看見苦，我們才會不再欲求它。涅槃是無為，其中找不到任何屬於有為法的事物。
《寶經》（《經集》2.1或《小誦經》7）以下偈頌，是說明涅槃的好例子：
「舊業已盡，不再有新的投生；
其心離染，不再欲求未來之有；
種子已盡，沒有增長的欲求；
諸賢寂滅，如此燈火。
僧中亦有此殊勝珍寶；
以此真實語，願一切安樂。」
以上偈頌以煩惱與五蘊 —— 也就是苦 —— 的止息來說明涅槃。無論止息的是什麼，都不再「成為」。如今我們遇到佛陀完整圓滿的教法，應當精進修行；證悟涅槃需要長久持續的努力。以下故事很適合觀察思惟。
一位比丘入林修行，沒有成功，便放棄修行，返回寺院。佛陀知道後對他說，在佛陀的教法中，有許多比丘以善於修行而聞名；他為何要放棄修行、回到寺院，求取懶惰比丘的惡名？其實，他在某一過去世曾是非常勤奮的人。
那一世，菩薩是一支商隊的領袖。他們穿越沙漠，白天太熱，只能在夜間依北極星辨路前進。有一次，嚮導睡著，商隊竟繞回前一晚的營地，因而面臨缺水危機。
菩薩發現一塊長滿青草的土地，眾人便在那裡挖掘。挖到 60 肘—— 約 180 英尺 —— 深時，遇到一大片岩石；他們聽見岩石下方有流水聲，菩薩便請一位力氣極大的青年打破岩石。
最後，他們取得了水。那位強壯青年，就是今生這位比丘。法與水，哪一個更珍貴？證得法之後，他將不再死亡，永遠寂靜。
第 30 至第 33 項吉祥，談的是戒、定、慧與涅槃；彼此相連，也關乎四聖諦與八聖道。要圓滿這些吉祥，必須修習四念住，也就是修習認識自己。世間無論發生好事、壞事或中性的事，最終都以壞滅收場。
我們因放逸而不了解自己與自然法則。修行是為了認識、了解五蘊的本性。人受迷惑，把「成為」當作快樂；不論處於什麼境況，都樂著其中。這是有愛（bhava-taṇhā）與常見（sassata-diṭṭhi）。有些人則有無有愛（vibhava-taṇhā）與斷見，在毫無認識的情況下欲求不存在。
"Nibbāna" 一詞中，"ni" 意為遠離、解脫，"vāna" 意為黏著與執取（vānābhāva）；因此，涅槃意為從黏著與執取中解脫。眾生對自己有最強的愛著與執取——"atta-taṇhā pemaṁ natthi"。有些眾生甚至仍執著法，即法貪或法喜（dhamma-rāga"、"dhamma-nandi），例如不還者。
因此，涅槃有以下性質：
1. 遠離執著就是涅槃。
2. 最上、真實的安樂就是涅槃。
3. 涅槃不在世間（loka）之內，而超越世間；世間即蘊、處、界，也就是一切。
4. 涅槃能由心看見，也就是由道心與果心看見。心若沒有所緣便不能作用，所以涅槃可由親自證悟而得知。我們不必為此爭辯；爭辯只會浪費時間，永遠不能觸及要點。
5. 涅槃可由四種道智——從預流道至阿羅漢道——證悟。
通往涅槃有兩種方式：止乘（samatha-yānika）與觀乘（vipassanā-yānika），分別以止與觀為基礎。沒有任何事情比苦的終結更重要。因此佛陀教導，證悟涅槃是帶來最上吉祥的最高保護。
33. Realizing Nibbāna
__ The 32nd blessing is seeing the noble truths, & 33rd realizes Nibbāna. So what are the differences between them? Seeing the noble truths is the 4 Path Knowledge. These are; the Path Knowledge of a stream winner, the path knowledge of a once-returner, the path knowledge of a non-returner & the path knowledge of an arahant.
At the time of thoroughly penetrates the four noble truths & the path knowledge arises. Realizing Nibbāna is the four fruitions (phalas). These are; from the stream-winner to the arahant. After the path knowledge (magga ñāna) & follows by fruition. It is without delay – akaliko.
According to the conditional relations – patthāna, it is anantarapaccayo – proximity condition. This becomes evident by direct yogi’s experience. But some scholars take it as has to wait for sometimes in the future. To acquire for the proficiency has to develop it for sometimes like jhānas. For other dhammas has to wait for sometimes in the future, e.g., the result of dāna.
The attainment of fruition (phala samāpatti) is meditative attainment. A noble disciple can enter into supramundane absorption (lokuttara jhāna) with Nibbāna as an object. To experience the bliss of Nibbāna here & now. The attainment is reached by resolving (adhithana) to attain fruition. And then developing in sequence beginning with the knowledge of rising & fall – impermanence.
In a Dhamma talk by a teacher who mentioned about seeing Nibbāna; “It’s the real cessation of the khandha & also can be checked. Sitting in front of a Buddha statue & resolve. Because after the Path knowledge & come fruition. Therefore the yogi can enter into fruition state (phalasamāpatti). Lord! Let me discerns the cessation of the khandha again. And makes an hour of resolution & sits there. It starts again from rising & fall (impermanence). But the rise & fall process is not becoming increase or decrease as before (i.e., before the Path Knowledge arose in practice). Discerning (seeing) rise & fall for sometimes & it stops happening. But don’t satisfy with it.
Testing for another one & a half hours, and then 2 hours, 3 hours, etc. by increasing the period with resolutions. If, it’s real & you’ll attain it. If it’s fake, then you can’t attain it. Instead, it becomes worse. With more testing & it becomes more significant. The yogi’s in & out breaths are cool with the body. People around him are bitten by mosquitoes but not the yogi in the fruition state. Because of kilesa smell & people are bitten by mosquitoes.”
__ Life is a very heavy burden, physically or mentally. When people are becoming older & older, sick, or near death even become clearer. The mental burden comes from our daily life welfare & for others. These kinds of mental burden are quite a lot & it will never end. Life also has a lot of disturbances & never peaceful.
Ven. Sariputta, after his enlightenment, wanted to put down this body as soon as possible. In saṁsāra, he never had real peace & happiness because of the khandha. He said that even better to carry around the Mount Meru on his back than the khandha. Because when the time comes for the destruction of the world, everything is disappeared.
But not the khandha burden & dukkha for living beings who still have kilesas. Therefore for all noble beings (from the Buddha to sotāpanna) when they had free time preferred to stay in the fruition. They can put down their khandha burdens for sometimes accordingly to their levels. In one of Mogok Sayadaw’s talks on the truth of cessation – nirodha sacca, one is vivekato – the peaceful nature of Nibbāna.
Sayadaw said as follow: “If observing the mind & body with nyan eye, they are in chaos with impermanence (Nyan is in Burmese for knowledge). But if observing Nibbāna, it’s totally clear without anything. Showing it with the practice, it becomes clearer. E.g., if we do the contemplation on feeling (vedanānupassanā), mind (citta) & dhammas are also included. The life span of feeling is only ① & ②. At ① it arises & at ② it disappears.
Asking to contemplate feeling is giving a designation only. Has to contemplate is impermanence.
Feeling arises on the body & the contemplative mind in the heart. At the time of contemplation, it is not there. To discern anicca vipassana has to be put effort, has to think & has to be mindful. Therefore the matter of seeing anicca is necessary to be worked hard & tiresome. At Nibbāna you must answer as it’s not tiresome. At the time of seeing anicca is seeing the chaos. A place without chaos is Nibbāna. With the more mature of insight & it becomes seeing more anicca & chaotic.
There is no need to say about seeing Nibbāna if we can’t discern the chaos of anicca, & even can’t speculate about it. After discerning more & more anicca, the yogi is becoming more wearisome. Only that the mind develops into the knowledge of not wanting it. At the time the yogi can decide for it as real dukkha, then suddenly it ceases with a blip. With the disappearing of kilesa that anicca disappears.
And then the path knowledge sees the clearance (or emptiness). It’s not the mind cutting of kilesas, but the path factors (i.e., the Noble Eightfold Path). The mind includes a conascence condition (sahajātapaccayo). Don’t take Nibbāna as seeing nothingness. The dying out of kilesas has the nature of good looking.
The nature of well being will be attained after the parinibbāna (the passing away of an arahant. Here Sayadaw referred to Kilesa Nibbāna & Khandha Nibbāna). If we look at the 31 realms of existence, will only find out the chaos of anicca made by kilesa. Nibbāna is free from the chaos of kilesa that it has the nature of clearance of things.
__ Nibbāna doesn’t have the kind of mind & body we have. If we ask; is it body or mind? You can answer it as the mind dhamma (nāma-dhamma). It’s not the mind of arising & passing away. It was the place for a practicing yogi to arrive there. This is the place where the dhamma is leading to it. They have to incline towards it. Our mind inclines towards the sense-objects.
For the mind dhamma of Nibbāna, others have to incline towards it. For the attainment of cessation (Nirodha-samāpatti), the yogi’s mind can inclines towards it for seven days. (Sayadaw gave a simile for this). In Mandalay Zay-Cho Bazaar, at the center of it is a clock tower. It was like this clock-tower, from whichever direction the car came, had to look at it. In the same way anyone had arrived there he could not shun away from it. This is the best of the best. At every free time, noble beings used to incline towards it. Why is that? To have peace & comfort. It can give peace & comfort that the place of happiness.
Therefore you can call it as happiness. Every worldly matter gives dukkha (because of the three universal characteristics). But Nibbāna has the characteristic of happiness, peace & joy. Nibbāna has the body or not? If it has the body and must have to be changed.
How could it be without the body? Without any form & sign, but the yogi experienced it with happiness. This is still having the khandha (i.e., when the yogi still alive). It is a very significant place. So, Nibbāna is the holiest element. If without dukkha, the worldlings must also like it. This was the best for the Buddha. Therefore there is nothing better than that.”
__ One of the most important things to understand the Buddha-Dhamma is we cannot take the indirect meanings as direct meanings & vice versa. Especially the teaching on Nibbāna is very difficult to understand. Because it is the supramundane Dhamma, which cannot be expressed in language directly, therefore the Buddha & enlightened beings only could describe it with metaphors or metaphorical terms.
So we have to bear in mind this important point. If not with our ideas & views can create wrong views about Nibbāna. We can see them in the history of Buddhism developed from this point (Even from the Buddha’s time to the present day). These were 62 kinds of wrong views in the Discourse of Nets view. Most of them came from practice & misinterpreted their experiences. Practicing with wrong views cannot develop the path.
In Search of Nibbāna:
The following extraction is from a talk by Mogok Sayadaw on Nibbāna. It is interesting for contemplation.
“In the khandha, there are two noble truths. The physical body or matter (rūpa) is like fuel dukkha sacca (the noble truth of suffering) & perishable. Greed (lobha) is like fire samudaya sacca (the noble truth of the origin of suffering) & also perishable. Therefore we can’t rely on them.
The Buddha was asking the Rohitassa devata to look for Nibbāna in this two armed-length body (or fathom-long body). But only found the perishable dhamma. Matter (rūpa) is body aggregate. Greed (lobha) & path factors (maggaṅga) are aggregate of mental formation (saṅkhārakkhandha).
These are not free from the khandha. In this khandha, only found the three noble truths, and not included Nibbāna. We can’t find Nibbāna here. Why? Because Nibbāna is not connecting with the khandha. If Nibbāna is in the khandha, then it will be perishable. But the Buddha taught that the four noble truths existed in the khandha. Therefore it is sure that Nibbāna not mixed-up with the perishable khandha. Then it will exist outside the khandha.
Even the khandha perishes, it doesn’t. So it is stable Nibbāna (dhuva nibbāna) & happy Nibbāna (sukha nibbāna). Not everyone can see it. Only for someone who learns the method from a teacher & practice will see it. By not wanting the khandha when it ceases & you will see it. After that, it becomes one’s property. If you know, dukkha sacca thoroughly will realize Nibbāna.
It doesn’t mix up with dukkha sacca that it must be sukha sacca. Then it will be only peaceful when you attain it. For a practiser, by not wanting the khandha dukkha sacca & in a blip the khandha disappears & Nibbāna arises.
Something is leaving behind not connecting with the khandha. It will arise only without this khandha. For the practiser, his mind stays with the imperishable. The reason we do not find Nibbāna can not move away from the things covered on it. It exists as external nature. Not as an internal nature (i.e., in the khandha).
Nibbāna is very strange Dhamma. By searching outside the khandha also you can’t find it (i.e., not searching at the right place). E.g., the story of Rohitass devata, & the Buddha taught him to find in the khandha. It existed in the fathom-long body. But it does not exist in the internal & external of the khandha (ajjhattā & bahiddhā).
Why don’t we attain Nibbāna? Because we are taking affection in the perishable nature of the things, e.g. to one own’s khandha, family members, belongings, etc. Only you’ll attain it by not wanting the perishable things. Asking you to contemplate impermanence is let you know about the perishable dhamma (phenomena). First, it has to discern impermanence (annica).
Second, has to disenchant with it. Third, to discern the ending of it. If you want the perishable things, will only get them. By not wanting will get the imperishable Dhamma. If you find out the perishable will get the trace to Nibbāna. By following to the ending of perishable & you will find the imperishable Nibbāna.”
__ At last, I want to present the teaching on Nibbāna from the Dhamma talks given by Sayadaw Dr. Nandamalarbhivamsa. Not complete translations, only extractions. These are very interesting & most of them are from the suttas. There were two kinds of dhamma we could find in some of the suttas. These are; conditioned phenomena (saṅkhata dhamma) & unconditioned phenomenon (asaṅkhata dhamma).
The meaning of saṅkhata is; saṅ = by causes, khata = the products made by the combination of causes. Therefore asaṅkhata means – Dhamma (i.e., Nibbāna) not made by causes.
The Buddha using both of them in the suttas. Using them together was in the Abhidhamma. This was in the Dhamma-saṅganī, the first book of Abhidhamma. Saṅkhata is conditioned phenomena & asaṅkhata is an unconditioned phenomenon. Saṅkhata dhamma is the five aggregates (khandhas). The whole cosmos is the five khandhas. So the human being is the same.
These were explained in general by the Buddha. The wholesome & unwholesome dhammas are in the saṅkhata. These are the four realms; sensuous plane (kāmabhūmi), fine-material plane (rūpabhūmi), immaterial plane (arūpabhūmi) & supramundane (lokuttara), i.e. path knowledge consciousness & fruition consciousness. Free from the causes is Nibbāna (asaṅkhata).
__ In the Asaṅkhatasaṁyutta (Saṁyutta Nikāya), the Buddha called asaṅkhata as the cessation of rāga (lust), dosa (hatred) & delusion (moha). Here, confusion can be come in. Because, the cessation of lust, hatred & delusion is also called the Path Knowledge. The cessation of them is showing the causes. The abandonment is defilement (kilesa) & taking the object is Nibbāna.
All the path knowledge & fruitions (sotāpatti magga to arahatta magga) are taking Nibbāna as an object. By taking Nibbāna as object & kilesa also ceases. Therefore there are levels of Nibbāna & cessation levels of kilesa. In the Kosambi Sutta, from sotāpanna (stream enterer) to anāgāmin (non-returner) are only seeing Nibbāna. It was like seeing the water inside the well by going downwards & still not touching the water yet.
Only the arahant is touching the water & abandoning all kilesa. We can see Nibbāna only with the path knowledge & fruition knowledge. Therefore Nibbāna is very difficult to see it. Because everyone is inside the province of saṅkhata. It can also be guessed by inferring (anumana).
In the Jabukhataka Sutta, Ven. Sariputta also said that the cessation of lust, hatred & delusion was Nibbāna. There are no causes to produce Nibbāna. It does not arise by kamma, mind, temperature & nutrient or sense door & sense object (these are the causes for the body & mind). They do not produce it. Path & fruition consciousness is also in the five khandhas. But they are not in the clinging khandha (i.e., upādānakkhandhā). Clinging khandha is dukkha. Nibbāna is the cessation of clinging khandha (or) dukkha nirodho – the cessation of dukkha.
The cessation of the causes is Nibbāna. Nibbāna is the cessation of both dukkha & samuday (dukkha & its origin – i.e., tanhā). Therefore it can divide into two kinds as the cessation of cause & result, i.e., kilesa & khandha. As examples; two elements of Nibbāna;
(1) the Nibbāna element with residue (sa-upādisesa nibbhānadhātu)
(2) & the Nibbāna element without residue (anupādisesa nibbhānadhātu).
For these 2 Nibbānas took the example of the Buddha. When the Buddha gained enlightenment at the time of under the Bodhi tree was the first kind of Nibbāna element, i.e., the destruction of kilesas, but the physical body was still there. At the old age of 80, after he passed away & there was no more khandhas in the future was the 2nd kind of Nibbāna element.
We can also explain it with the three rounds of existence (3 vattas). These are kilesa vatta, kamma vatta & vipaka vatta. They are cause & result connections. Without kilesa & kamma cannot function. And without both of them & no khandhas arise. The cessation of them is Nibbāna. The living being is the five khandhas. If without khandhas & there is nothing to call about it. But we cannot say Nibbāna has nothing.
__ Khandhas really exist. But their existence & Nibbāna is not the same type. If there is becoming, then also there is no becoming. Without becoming that there are no beginning & end. Therefore Nibbāna has no beginning & end. With the only becoming & you will have them. For example, if you have a wound & it is painful.
After taking treatment with medicine, it is cured & no wound & pain anymore. Therefore the wound & pain disappear is really existed. So Nibbāna is this kind of existence. Therefore dukkha exists & dukkha disappears also exist. If we are thinking about it with craving (tanhā), no-one will want it. Because there is no becoming. People are craving for becoming. Therefore they do not desire for the peaceful element of not becoming. Also, in the Kosambi Sutta, the Buddha said; “Bhavanirodho nibbānam – the cessation of becoming is Nibbāna.” Bhava – existence or becoming is the combination of 3 rounds of existence (3 vattas).
These are; wanting (tanhā or kilesa), action (kamma) & getting (khandha) = existence or dukkha. So it is the same as – dukkhanirodho nibbānam- The cessation of dukkha is Nibbāna. Therefore with the stopping of the causes & the cessation of the effect (result) comes into being. If we contemplate them & it becomes very profound. These are in gists. If we understand dukkha & will understand Nibbāna. If we know existence (bhava) & we know Nibbāna.
The Buddha also taught it in details. Because people could think about it from the points of saṅkhata. Therefore he gave examples of it had no four great elements (mahābhūta rūpa), without the mind (nāma), etc. In ancient India, some took the immaterial jhānas (arūpa jhānas) as Nibbāna. There is neither coming, nor going, nor staying (some Buddhists had these ideas).
There are also some in the Udana Pali – The Buddha’s Exclamations. In one of the suttas, the Buddha said; “There are monks, an unborn (ajātaṁ) – unbecome – unmade – unfabricated….” If it is born, also there is unborn. If there is becoming, also there is unbecoming, etc.…
__ Other teachings on Nibbāna were; viññānam anidassanaṁ & sabbato pabbham. Viññānam anidassanaṁ is translated by Ajahn Thānissaro as consciousness without feature. The usage of this consciousness is significant. Because except in 2 places in the texts cannot find it anywhere. These were in the Kevutta Sutta (Dīgha Nikāya) & Brahmanimantika Sutta (in Majjima Nikāya). People were interpreting it. Differently, that became mistaken about it. Only we know it rightly by consulting other suttas.
Viññānaṁ is the knowing mind. The consciousness here was, Nibbāna could be known only with this significant consciousness, & not by others. Anidassanaṁ here was, not like seeing with the eye. It does not have the beginning & end – anatman.
This word – sabbato pabbhaṁ was used in many books on Nibbāna differently. In the commentary pabba means port. To Nibbāna, there are ways. (as like many ports). These are referring to the 38 ways of meditation (sometimes as 40 types). It can be entered from many sides. In the sub-commentary, pubbhaṁ referred to the light. It means Nibbāna has light.
The problem is, light is matter (rūpa). If Nibbāna has light, & then it becomes matter. These are metaphorical terms & we cannot take it directly. Nibbāna does not have the defilement of delusion (moha – it referred to darkness). So it has the nature of no darkness.
In the simile of the Vipers Discourse (i.e., Asivisopama Sutta – Salāyatana-saṁyutta), Nibbāna was referred to as the other shore. This was also a metaphorical term. Nibbāna has to be taken as the cessation of dukkha & its origin (i.e., khandhas & kilesas). So Nibbāna is the ending of saṅkhata. It is not changing from saṅkhata to asaṅkhata, not a changed element. It was like a wound grew out & cured. If, come from changing & it becomes of the arising dhamma. It is without anicca that there is no beginning nor end.
This was the reason Ven. Sariputta described Nibbāna as real happiness because it had no mind & body. The cessation is a presence phenomenon (atthi). We cannot know Nibbāna with the feeling of saṅkhata by thinking. A human with the thoughts of tanhā (craving) will always be far from Nibbāna. Worldlings do not want Nibbāna, because it has nothing for them. Therefore they are afraid of it.
But the Buddha taught Nibbāna in many ways. He asked people to sit for meditation. Asked them to see the arising & passing away phenomena. Only by seeing dukkha that we do not want it. Nibbāna is unconditioned - asaṅkhata. In Nibbāna, we cannot find the things which are belonging to the conditioned (saṅkhata).
__ In the Jewels Discourse (Ratana Sutta), the following verses were very good examples of Nibbāna. These were;
“Ended the old, there is no new taking birth.
Dispassioned their minds towards further becoming.
They with no seed, no desire for growth
The enlightened, go out like this flame.
This too: an exquisite treasure in the Sangha.
By this truth, may there be well-being.”
The above verses represented Nibbāna as the cessation of kilesa & khandha or dukkha. Whatever cessation may be, all are not becoming (unbecome). Now, we are encountering the perfect & completed teachings (sasāna) of the Buddha and should make an effort in practice. It needs a lot of sustained effort to realize Nibbāna. The following story was good for contemplation.
__ A monk went to the forest for practice. Without success, he gave up the practice & came back to the monastery. The Buddha knew about it & told him. In his dispensation (sasāna), there were monks with a good reputation in their practices. So why he wanted the bad reputation of a lazy monk by giving up his practice & coming back. He was a diligent person in one of his past lives.
In one of their past lives, the bodhisatta was the leader of a merchant group. They were traveling in a desert area. It was so hot in the day time that, they only travelled at night, by following the northern star. One time the guide was fallen into sleep & the group returned to their last camping site. Now they were facing the problem of shortage of water.
The bodhisatta found a plot of earth with grasses overgrown on it. They were trying to dig the ground there. At a depth of 60 armed lengths (180’), they found a slab of rock. They heard the sound of flowing water underneath. Therefore, the bodhisatta asked a very strong young man to break up the rock. At last they got the water. This strong young man was this present monk. Dhamma & water which one was more valuable? With the attainment of Dhamma, he would never die again & peaceful forever.
__ The 30th blessing to 33rd blessings is about sīla, samādhi, paññā & Nibbāna. They are connecting, and also about the four noble truths & the noble eightfold path. For fulfilling these blessings, we need to practice the four satipatthāna.
This is practicing to know about oneself. Whatever happening in the world, whether it is good or bad or neutral, at last ending up with perishing. We are ignorant about ourselves & the natural law with heedlessness. We practice to know & understand the nature of the khandha. People have the delusion that takes the becoming as pleasurable. Whatever situation they are in always happy with it. This is a craving for becoming (bhava tanhā) & view of eternalism (sassata ditthi). Some are craving for non-becoming (vibhava tanhā) & view of annihilationism. They crave for it without any knowledge about it.
Nibbāna means; Ni – clinging & grasping, bhāna – freedom, liberation. Therefore, it means freedom or liberation from clinging & grasping. Beings have the strongest attachment and clinging to themselves – atta tanhā pemaṁ natthi. Some living beings still have attachement to the dhamma – Dhamma raga or Dhamma nandi (e.g., non-returner-anāgāmi). Therefore, the qualities of Nibbāna are:
(1) Freedom from attachment is Nibbāna.
(2) The best real happiness is Nibbāna.
(3) Nibbāna is not in the loka (world), but it transcends it.
Loka – the world – is khandhas, āyatana, dhātus, the all.
(4) Nibbāna can be seen with the mind, i.e., with the path & fruition mind.
Because the mind cannot function without objects. Therefore, Nibbāna can be known by the realization of it. So we do not need to debate & argue about it. It is wasting time & never reaching to the point
(5) It can be realized with the four path knowledge (from sotāpatti to arahatta maggas).
There are two ways to Nibbāna; i.e., samathayanika & vipassanā yanika (based on samatha & insight, respectively). There is nothing more important than the ending of dukkha. Therefore, the Buddha taught that the realization of Nibbāna is the highest protection with a blessing.
-
Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
34. 觸及世間法而心不動搖 ｜ A mind that, when touched by the ways of the world is unshaken
觸及世間法而心不動搖
開頭這句「心為世間法所觸時，不動搖」，所說的是世間八法（loka-dhamma）；它也與第 35、36、37 項吉祥有關。首先，我們須知道什麼是世間法。
世間法有八種，依正面與負面性質相對成四組：利與衰、譽與毀、稱與譏、樂與苦。它們稱為世間八法或八種世間境遇。這些世間境遇在人類中比其他眾生更為常見，也是很值得觀察思惟的主題。
沒有人能逃避世間八法，人人都會遇到。只有阿羅漢之心完全不受它們影響；不過，透過修行、如理思惟與觀察，我們也能不被動搖而越過它們。多數人以為，只有衰、毀、譏、苦等負面境遇才是問題。
正面境遇使人生喜，負面境遇使人生厭，也就是喜歡與不喜歡。然而，正面境遇同樣不圓滿，也會變化，而且能轉為負面。例如，人可利用財富與權力造作惡事與不善業。佛陀教導我們以以下方式面對世間法：
1. 接受這些世間境遇無法避免；
2. 接受這些世間境遇是自己業的果報；
3. 透過觀察，了解世間法及其本性，從而超越它們；第三點更為深刻、重要；
4. 接受世間法是人類社會的一部分，無法避免。
人生中充滿這些法，差別只在形式與程度的大小。它們一向存在於世間，如同生、老、病、死，是人類生命的一部分，不能逃避。
《增支部》AN 8.5〈第一世間法經〉中，佛陀說：「世間八法隨世間而轉，世間也隨世間八法而轉。」
這如同業的法則：過去世所造之業跟隨眾生，眾生又不斷造作將於未來結果的業；彼此形成因果關係。
眾生既不能與業分離，也就不能脫離世間法。甚至佛陀及一些上首大弟子，也不能完全避開它們。有一次，佛陀與比丘們得不到食物，只能吃餵馬的粗劣穀物。信奉外道的旃遮摩那毘迦女（Ciñcamāṇavikā），也曾誣告佛陀與她有私情。（《法句義註》III.178以下；《本生》IV.187以下；《大蓮華本生》472；《如是語義註》69）
佛陀有時也會生病、疼痛。佛陀的上首弟子大目犍連尊者遭刺客殺害，也與世間法有關。有一次，尼乾陀苦行者以為自己的名聞利養衰減與尊者有關，便雇用刺客殺他。大目犍連尊者最後被刺客捉住，毆打至全身骨骼碎裂。
沒有人能免於譏責；如何面對譏責也十分重要。愚人責罵我們，不必過度在意；智者與聖者的批評，則須聆聽、留意，然後改正並提升自己。我們應過著不受他們指責、反而為他們稱許的生活。
佛陀曾因阿都羅優婆塞（Atula）一事，作出這項教誡。
一次，阿都羅與一些隨從去見離婆多尊者。尊者平時安住禪定，沒有為他們開示。於是，他們轉去拜見舍利弗尊者，訴說離婆多尊者之事；舍利弗尊者便為他們作了一篇長篇開示，他們又因此不高興。
接著，他們去見阿難尊者，把舍利弗尊者的情況告訴他。阿難尊者便作了簡短開示，他們仍不滿意，嫌開示太短。
最後，他們來到佛陀面前。佛陀聽完報告後說，譏責與稱讚並非今日才有；無論沉默不語、說得很多，或斟酌而說，都不能免於譏責。最後佛陀說，即使他自己也不能倖免。
另一個例子是：佛陀教法卓越，僧團修行良好，得到許多人護持，外道因嫉妒而加以譏毀。
因此佛陀教導比丘：不論獨居或與人共住於世，都會遭遇苦與樂；這就是世間的方式。真正的重要原因不在別人，也不在自己，而在於承受了五蘊這副重擔。〔這一點很值得觀察思惟。〕
接受世間法是自己業的果報
人遭遇痛苦、不適與不快時，通常歸咎別人。這裡可以從兩點觀察業果：一是業的果報，二是五蘊的存在。業果是一個非常廣泛的主題。
眾生不斷以身、語、意造作各種不同的業，果報自然也千差萬別；這些果報與世間法有關。遭逢不幸時，最好不要責怪別人，也不要挑別人的過失；我們須為自己的境遇負責。
若以瞋怒或惡意回應，處境只會惡化。以非如理作意（ayoniso-manasikāra）面對，不能解決或克服問題。必須如理觀察、善巧處理，並改正自己。不善之因會帶來負面的事；若又以不善回應，情況永遠不會好轉。
透過觀察了解世間法及其本性
這一點比其他各點更重要，出自《增支部》第二部〈世間法經〉。其要旨如下：
利與衰、譽與毀、稱與譏、樂與苦這八種世間法隨世間而轉，世間也隨這八法而轉。八種世間法會在無聞凡夫（asutavā puthujjana）身上生起，也會在多聞聖弟子（sutavā ariyasāvaka）身上生起。兩者有何差別？
利得在無聞凡夫身上生起時，他不思惟：「利得已在我身上生起；它無常、是苦，而且必然變易。」他不能如實辨識它。衰、譽、毀等其餘境遇也是如此；他的心一直被利、衰等境遇佔據。
他迎受生起的利，抗拒生起的衰；對譽毀等其他各組也是如此。由於一直迎受與抗拒，他不能從生、老、死以及愁、悲、苦、憂、惱中解脫，不能從苦中解脫。
〔提婆達多就是很好的例子。他極度沉迷世間八法，又不可教導，結果極為嚴重：墮入阿鼻地獄，住一劫之久，無法獲救。〕
利得在多聞聖弟子身上生起時，他會思惟：「利得已在我身上生起；它無常、是苦，而且必然變易。」他如實辨識它，心不被利得佔據。衰、譽、毀等其餘境遇也是如此。他不迎受生起的利，也不抗拒生起的衰；對譽毀等其他各組亦然。
如此捨棄迎受與抗拒，他便從生、老、死以及愁、悲、苦、憂、惱中解脫，從苦中解脫。因此，依佛陀的教導，我們遇到利衰、譽毀、稱譏、苦樂時，應如此觀察：人間這些境遇無常、是苦，而且必然變易。不知佛法又不修行的人，會被世間法淹沒。
遇到利等正面境遇時，貪（rāga）、愛（taṇhā）與取（upādāna）佔據其心；遇到衰等負面境遇時，瞋、惡意等又佔據其心，所以無法脫離問題與苦。
知道佛法並付諸實踐的人，則有不同的看法與反應。他了解正面與負面世間法的差異，例如利與衰；也看見它們共同的本性，即無常、苦與變易。觀禪也是如此。
名色各有自相（"visesa-lakkhaṇa" 或 "salakkhaṇa"），也有共相（sāmañña-lakkhaṇa）。第 34 項吉祥是不動搖，第 35 項是無憂，第 36 項是無垢，第 37 項是安穩。這些德行與吉祥，就究竟而言是指無學者，也就是阿羅漢；其他人也能透過修行與觀察，暫時克服世間法的衝擊。
〔以下收錄難陀摩羅毘旺薩禪師關於世間八法的一篇開示，供人思惟。〕
不動搖之心與世間颱風
颱風或旋風來臨時，許多樹木劇烈搖晃、不再穩固；有些被吹走，有些連根拔起，有些折斷。同樣，多數凡夫遇到世間八法時，心便搖動不穩；衝擊嚴重時，甚至可能精神崩潰。"Loka-dhamma" 是生活於世間的眾生必然遭遇的境遇或現象；世間法與眾生彼此相隨。
世間有三種：行世間、眾生世間與器世間，也就是宇宙。這些世間法與眾生世間有關，尤其與人類有關。只要活在世間範圍內，人人都會遇到，不能避開其影響；所以，必須以正精進努力，使心不搖動、不顫抖。遇到世間法時，心如何回應，就是修法。
禪師逐一說明世間八法，以及應如何面對。〔八法已列於前。〕
1. 利與衰
人為獲得利益而做事，因為利得與快樂、喜悅相連，所以會採取所有可能的方法追求。所求可能得到，也可能得不到；得到時笑逐顏開，得不到時愁眉苦臉，有時因利得而自負。孩子得不到想要的東西便哭；成年人則可能抑鬱、緊張，有時甚至自殺。
世間法如颱風；弱小的樹承受不住便會倒下，颱風卻不能搖動山岳。所以，佛陀要弟子修得如山一般。沒有人能避開世間法，也不可能逃離；一切眾生都逃不出世間。有些人甚至說：「我一死，一切就結束。」其實不會結束，仍將繼續，而且我們不知道會被帶到哪裡；情況甚至可能更糟，因為沒有任何保證。
禪師接著說明佛陀在《增支部》中教導比丘如何面對世間法。
得到利益時，應問自己，也就是如理思惟：「它只維持一時，還是永遠存在？」它無常，所以必然變易。若沒有利得，只有損失，而又完全失去節制，苦便會增加。我們也須思考如何運用利得，使自己與他人受益；這比單純獲利更重要。第二項正面世間法 —— 地位、名聲與權力 —— 亦然，重要的是如何用它利益自己與他人。
人若不能正確、適當、明智地運用正面境遇，它們就會轉成負面境遇。社會與國際層面都可見這種人。多數人只從個人或社會層面看世間法，不太注意國際層面；但今日，解決國際性問題愈來愈重要。
分析世間八法，可分為正面與負面。正面境遇引生吸引，也就是愛或貪；負面境遇引生排斥，也就是瞋或怒。被貪瞋支配，就是癡。對無聞凡夫而言，世間法成為不善法及不善根。人受它們支配，以錯誤、愚癡的方式處理問題，使問題變得更大、更糟。
今日全球可見許多人類與環境問題，都是這些不善法的結果。戰亂國家出現難民危機；貧窮國家或政局不穩的國家出現經濟移民問題。有些國家天然資源豐富，卻變得貧困、債台高築。這些危機與問題源於惡劣的領導、政府與政治人物；他們只想到自己的利益與福祉，不顧人民，這與貪求財富、權力及腐敗相連。
一些強大、富裕的國家以貿易戰、保護主義與經濟制裁，對其他國家製造不善的競爭與挑戰。受害的不是被針對的領袖與政府，而是那些國家的無辜人民。所有這些問題，都源自貪婪、嫉妒、慳吝、自私、仇恨與惡意等不善心態。
另有兩個可能導致人類毀滅的危險問題：軍備競賽的惡性競爭，以及不可持續的經濟。強國可以擁有大規模毀滅性武器，小國卻不可以，儘管強國不斷談人權、平等與自由。一次性消費、極端消費主義，以及彼此競爭的過度生產，使今日世界污染嚴重、全球暖化加劇，可能導致人類毀滅。若人類不能控制過度貪婪之心，這一天遲早會來；世界各地已出現許多自然災害，如同黎明預告太陽即將升起，都是給人類的警訊。
我最後想提的全球問題，是當時的 COVID-19 疫情。這是與每個人相關的國際問題，必須團結、和諧地共同應對。這場悲劇不是任何人蓄意造成；但一切事情必依因緣而生，所以須找出原因，以善意合作解決。可是，有些領袖與政府卻懷著惡意與仇恨，挑錯、指控、責怪別人。這不能解決全球問題，反而使情況惡化；聯合國安全理事會之所以不能解決某些重大而嚴重的世界問題，也有這方面的原因。這不是正直之人的行為。
這使我想起三藏持者堯禪師的一篇開示。他說：「國際層面也有競爭與挑戰。連動物也彼此挑戰；兩隻狗對峙時，會露齒怒吠，接著吵鬧地互咬，最後兩隻都受傷、疲憊。」
《大夢本生》（第77則）記載憍薩羅國波斯匿王的十六夢，其中多數與領袖、政府、官員、政治人物有關。波斯匿王本人是當時的強大君主，佛陀為他解釋這些怪夢。所有夢都與未來有關，其中一些情況已在今日世界出現。夢境涉及惡劣、不道德、不稱職、腐敗的領袖、政府、官員與政治人物等負面事物；有些則預示未來人類道德衰敗。
世間八法中的利得、財富、地位、權力與名聲，與政治領袖、商人、百萬富翁、億萬富翁等有權勢、地位高、富有的人關係密切。這些是世間的成功與吉祥，得來不易，並非由神只為他們創造；它們是過去與現在之業或福德、精進與智慧等因素的結果。這些是進步、成功的主要內在因，也還包括其他外緣；與《吉祥經》前面說過的一些吉祥有關。
如何運用權力 —— 譽 —— 與財富 —— 利 —— 十分重要。錯誤、愚癡地使用，會使自己衰敗、傷害他人，今生與來世都不會好；若用來增進他人的安樂與福祉，則非常善好。權力與財富關係密切；有權力便能取得財富，反之亦然，美國政治便有這類例子。
這些人比一般人有更多培育善法的機會；錯誤使用權財，如同用錯方式抓握毒眼鏡蛇或蝮蛇。人以金錢衡量財富；金錢代表權力與財富，幾乎所有人都渴求它、為它瘋狂，卻看不見它可能帶來的危險與不幸。中國古代聖賢清楚知道這一點；中文的「錢」字表現了它可能帶給人的危險與不幸：左邊是金，右邊是兩把戈。金＋二戈＝錢。
所以，中文是智慧的語言。為配合現代人，「錢」字還可以稍加改造：不要在金旁放兩把戈，而放兩枚原子彈。為什麼？因為「金錢症候群」已如全球化一般，所有事物都變成生意。現代人每天到處只談錢！錢！世界彷彿陷入瘋狂。軍備競賽、貿易戰、保護主義等，都證明這一點。
人們不歡迎 COVID-19，卻樂於歡迎金錢症候群。一位美國政治人物甚至把「美國優先！」當作政治口號。美國人凡事喜歡競爭、挑戰，這種文化已成為「美國症候群」。
金錢、財富、權力、地位與名聲都與愛相連；愛是苦的主要來源，強烈支配人，使人躁動、情緒化並追逐欲樂。所以佛陀把凡夫心比作猴子。英文有兩個詞的發音與 "money" 相近，就是 "monkey" 與 "honey"。相愛的伴侶互稱 "honey"、"sweetie"，卻不會稱對方 "monkey"；人喜歡蜂蜜，不喜歡猴子。
擁有利得、財富、權力、地位與名聲的有影響力者，應把它們用成蜂蜜，不要用成猴子；如此，今生與來世會愈來愈好。若行為像猴子，最後會比猴子更糟。凡事都有好壞兩面，政治與經濟也各有兩種體系：猴子政治或蜂蜜政治，猴子經濟或蜂蜜經濟。
猴子政治與政治人物、猴子經濟與經濟學者，會帶來痛苦與問題，不能持續；蜂蜜政治與政治人物、蜂蜜經濟與經濟學者，則會帶來快樂與和平，得以持續。政治與經濟本身不是問題，問題在人。愚人教人變成猴子，智者則教人變成蜂蜜。
人有選擇，也能創造自己的命運；人不受創造者意志支配，而受業與果報的法則支配。人自己能在人間創造地獄與天堂。因此，每個人都有責任，不可表現得像猴子。
沒有獲利或尚未成功時，不應意志消沉，因為時機與條件可能仍未成熟；應再次努力。另一件須思考的事是，成功獲利後可能變得自負，使周圍的人厭惡。面對無所得，正確方式是反省自己的錯誤與弱點，再找出成就目標的方法。
2. 譽與毀
〔有些巴利語意義較廣，不能只用一個詞翻譯，"yasa" 與 "ayasa" 也是如此。多數英文書籍解釋 "yasa" 時，沒有提到隨從與眾會（parisā）的意思；這一義只見於緬甸文書籍。〕
有財富、權力與名聲的影響力人物，周圍會聚集許多人；這是 "yasa" 的一種結果。有影響力或知名的比丘，身邊也有更多信眾與弟子。布施能帶來財富、隨從與眾會的果報；自己布施又鼓勵他人布施，會得到這些結果。
能攝受他人、維繫關係的四攝法（saṅgaha-vatthu）是：布施、愛語、利行，以及同事——平等相待。這些善行也與不同的世間境遇有關。
一個人擁有地位、權力、名聲與影響力時，應當為別人做什麼？這一點非常值得思考。正確、適當、明智地運用，會給自己與他人帶來快樂與福祉；錯誤運用，後果則非常嚴重。
沒有隨從、獨自生活也有好處：較少躁動，有更多時間修行。所以，面對任何事情，如理思惟都很重要。在西方文化中，孤獨可能成為問題，使一些人感到壓力，進而罹患精神疾病；佛教國家尤其緬甸較少如此，原因在於佛法及其文化。緬甸老年人比西方老年人幸運。
若不能如理思惟，一切世間法都會負面影響心。人遇到好境遇，通常生貪；遇到壞境遇，通常生瞋。心本身清明如淨水；隨順欲望後，便如污濁之水，又把事情弄得更糟。
3. 稱與譏
《長部》第一經是《梵網經》。佛陀在其中向比丘說明，應如何面對稱讚與譏毀。
一次，佛陀與比丘們沿王舍城至那爛陀的大路旅行。遊方者善歡喜（Suppiya）與他的青年弟子梵施（Brahmadatta），也沿同一條路走在後方。善歡喜從許多方面挑錯，譭謗佛、法、僧；梵施則為三寶辯護並加以稱讚。兩人緊跟佛陀與僧團，一路互相爭論。
翌日清晨，比丘們坐在圓堂談論此事。佛陀到來，就佛、法、僧所受的稱譏，以及戒與六十二邪見，為他們開示，並作以下教誡：
若有人貶損佛、法、僧，比丘不應生氣、怨恨或不悅。因貶損而發怒不快，只會妨礙比丘，使他們不能辨別對方所說究竟正確還是錯誤。他們應指出不正確之處確實不正確：「這是虛假的，不是我們的行法，在我們之中找不到。」
若有人稱讚佛、法、僧，比丘也不應因此歡喜、快樂或得意；這同樣會成為障礙。他們應如實承認真實之處：「這是真實、正確的，是我們的行法，在我們之中確實可見。」
面對譏毀，不應發怒。這並不容易，但須盡力調伏；否則十分危險。瞋怒導向負面惡果，傷害的不是對方，而是自己。發怒時，不能辨別好壞，智慧變得遲鈍，不知道什麼話、什麼行為合宜；然後受欲望支配，用錯誤方式處理問題。
面對稱讚，也不應貪喜、得意；這會妨礙心的發展。過度歡喜與得意是心的擾動，會阻礙修行。
4. 樂與苦
最後一組世間法直接關乎心。凡夫之心因樂與苦而搖動不穩，不能從老、病、死、愁、悲等一切苦中解脫。〔一切有為之苦，見第一篇開示。〕未經訓練的心以吸引回應樂，以排斥回應苦。這兩種反應都是極端；若能以捨（upekkhā）處理，便成為中道。遠離兩端，所以得到寂靜。這是阿羅漢的層次；即使我們尚未到達，也能以正確、如理的觀察暫離兩端，使心得以穩定。
〔以下補充一些關於樂與苦的觀察。這是極重要的主題。世間八法的前三組會導向樂與苦，彼此形成因果關係。雖然樂苦關乎心，也會影響色身，因為兩者都是受。
由樂與苦生起愛與瞋，進而導向不善業。一切眾生都迷失於這兩端，人類尤其如此；這些不善法如今比以往更加突出。若從家庭到國際層面觀察人類社會，就能看見其一切負面結果。
人因欲樂 —— 樂受 —— 而沉迷其中的滋味（assāda）；不知滿足的欲望導向過患（ādīnava）。另一方面，苦 —— 不悅或苦受 —— 生起時，又生瞋恨，造成有苦果的不善業，同樣導向過患。
瞋怒、仇恨、惡意與排斥的傷害較粗顯，容易認識、辨識，人也不喜歡它；欲樂帶來的危險與傷害卻微細而誘人，人人都容易迷失其中，所以比瞋怒更難放下。
有了利得，人會愈來愈不知足，想得到更多；這又導向競爭、羨慕、嫉妒、自私、貪求與慳吝。由於這種不知足的欲望，人類造出不可持續的地球環境，以及世界各地大量的污染與衝突。〕
34. A mind that,
when touched by the ways of the world is unshaken
__ The beginning verse – a mind that, when touched by the ways of the world (i.e., the eight worldly dhammas – loka dhamma) is also related to 35, 36 & 37. First, we have to know what are the ways of the world.
There are eight numbers; as pair with positive & negative nature become four pairs. These eight loka dhamma are gain and loss, status and disgrace, praise and censure, pleasure & pain. They are called the failings of the world or 8 worldly conditions (loka dhammas). These worldly failings are more common in human beings than in other beings, & also a very interesting subject for contemplation.
No one can escape from these eight worldly conditions. So, everyone will encounter them. Not affect the mind by them are only the arahant. But with practice, wise reflection & contemplation, we can overcome them without shaking. Most people will think only encounter with the negative things such as loss, disgrace, censure & pain are as failings.
The positive things lead to pleasure & the negative to displeasure (i.e., like & dislike). The positive things are also the same because they have the nature of imperfection & change. Positive things can lead to negative things. E.g., with wealth & power, people can do evil & unwholesome things. The Buddha taught the ways of dealing with them. These were:
(1) Acceptance as these failings of the world cannot be escaped.
(2) Acceptance as these failings of the world are the results of one’s
actions (kamma)
(3) To understand these worldly conditions & their nature with contemplation to overcome them. This 3rd point is more profound & important.
(1) Acceptance of the loka dhamma as part of human society & inescapable. There is a lot of this dhamma in human life & their differences are only in many forms & magnitude (great or small). These always exist in the world, as parts of human nature like birth, old age, sickness & death, & inescapable. In the second discourse of the Loka-dhamma Sutta (Aṅguttara Nikāya), the Buddha said; “These are the eight worldly conditions that spin after the world (i.e., human beings), & the world spins after these eight worldly conditions.”
It was like the law of kamma; the past life kammas (actions) had been done following with living beings & they were also always doing the actions. They are doing these things for the future to come. So, they are cause & effect relationship.
So, living beings cannot separate themselves from kamma that cannot free from the worldly dhamma. Even the Buddha & some of his chief & great disciples could not shun away from them. Once the time the Buddha & monks could not get any food that they had to eat some very coarse foods which were fed for horses. Ciñcamānavikā, who was a devoted pupil of other faith, accused the Buddha of having an affair with her.
Even the Buddha sometimes had sickness with pains. Ven. Mahā-moggallāna, the chief disciple of the Buddha, had been killed by the assassins was also connecting with this worldly dhamma. Once, the Nigantha ascetic planned to kill him. Because they thought the diminishing of their fame & fortune was related to him. So they hired some assassins to kill him. At last Ven. The assassins caught Mahā-moggallāna & he was beaten up until all his bones were broken.
__ Nobody frees or escapes from censure. How to deal with censure is also very important? We do not need to pay much attention to the fools who censure us. But we need to listen & pay attention to the wise & noble people for their censure. After that, we have to correct & improve ourselves. We need to live a life of blamelessness & praise by them.
This exhortation came from the Buddha regarding a layman Atula upasaka. One time he & some followers went to see Ven. Revata who was usually enjoying with his meditation attainments. So he did not give any talk to them. They went to see Ven.
Sariputta & told about Ven. Revata. Therefore Ven. Sariputta gave a long talk to them. They also displeased with it. And then they went to see Ven. Ānanda & reported him the account with Ven. Sariputta. Therefore Ven. Ānanda gave them a short talk. Still, they were displeased with the short talk.
At last they went to see the Buddha. After hearing their report, the Buddha said as followed. Censure & praise were not existing only now. Whether keeping silence or talking a lot or talking with consideration still could not free or escape from censure. At last the Buddha said that even he was not immune from it. Another story was, because of the Buddha’s excellent teachings & well practice of the Sangha & had a lot of support from people. This made other faiths censured them out of jealousy.
So the Buddha taught the monks that whether living alone or with others in the world would encounter pain & pleasure. This was the way of the world. The important cause was not by others nor oneself, but the outcome of receiving the burdened khandhas (This point is important for contemplation).
(2) Acceptance the loka-dhamma as the results of one’s kamma (actions)
__ Usually, people blame others for their sufferings, pain & displeasure. Here, we have 2 points to contemplate the outcomes of kamma. These are the results of the kamma & the existence of the khandhas. The results of kamma are quite an extensive subject. Beings are always creating many different kinds of kamma by bodily, speech & mind. Therefore, the results of them are also many varieties.
These are related to the worldly dhammas. If we experience misfortunes, it is better not to blame others or find faults with others. So, one has the responsibility for them. If we react with anger or ill-will, our situations become worse. With unwise attention (ayoniso), we cannot solve or overcome the problem or situation. We have to contemplate wisely or dealing with them skilfully and then correct oneself.
With the unskilful or unwholesome causes will encounter the negative things. And then, if we respond unskilfully, it will never become better.
(3) To understand the worldly dhammas & its nature with contemplation
__ This point is more important than others. This contemplation came from the 2nd sutta on worldly dhamma in Aṅguttara Nikāya. The gist of it as follows:
The Failings of the World:
__ These & worldly conditions; i.e. gain/loss; status/disgrace; censure/praise; & pleasure/pain spin after the world, & the world spins after these & worldly conditions. For an ordinary uninstructed person (asutava putthujano), there arise these eight worldly dhammas. For a well-instructed disciple of the noble ones (i.e., sutava ariya savako) there also arise these eight dhammas. So what are the differences between them?
The differences are:
When gain arises for an ordinary uninstructed person, and he doesn’t reflect; “Gain has arisen for me. It’s inconstancy (anicca), stressful (dukkha) & subject to change (viparinama).” He doesn’t discern it as it is. (The other dhammas – loss, status….pain also in this way) His mind remains consumed with the gain, loss….etc.
He welcomes the arisen gain & rebels against the arisen loss. (The other pairs – status/disgrace, etc...in this way) As he is thus engaged in welcoming & rebelling, he is not released from birth, aging or death; from sorrows, lamentations, pains, distresses, or despairs.
Now, gain arises for a well-instructed disciple of the noble ones. He reflects; “Gain has arisen for me. It’s anicca, dukkha & viparinama.” He discerns it as it is. His mind doesn’t remain consumed with the gain. (The other dhammas – loss, status, etc.… are also in this way.) He doesn’t welcome the arisen gain or rebel against the arisen loss. (The other pairs, status/disgrace, etc.… also in this way.) As he thus abandons welcoming & rebelling, he is released from birth, aging & death; from sorrows, lamentations, pains, distresses & despairs. He is released from suffering (dukkha).
__ So, following with the Buddha’s instruction, when we encounter the eight worldly dhamma: gain/loss, status/disgrace, censure/praise & pleasure/pain. We should contemplate them as: these conditions among human beings are impermanent, suffering & subject to change.
People do not know the Buddha’s teachings & without practice, the worldly dhamma overwhelms them. With the positive ones (such as gain), lust (raga), craving (tanhā), attachment (upādāna) overrun their minds. With the negative ones (such as loss), anger (dosa), ill-will, etc. overrun their minds. They cannot free or escape from problems & sufferings.
For someone who knows the Buddha’s teachings by practicing it, will see things & react in different ways. He understands the differences between positive & negative worldly dhammas (e.g., gain & loss). He also sees their common nature (i.e., anicca, dukkha & viparinama). It is the same in vipassanā. Mind & body have a particular nature (visesa lakkhana) & common nature (samaña lakkhana).
The 34th blessing is unshaken, 35th is sorrowless, 36th is dustless & 37th is secure. These qualities & blessings are referred to someone beyond training (asekha - i.e., an arahant). But others also can overcome them temporarily by practice & contemplation.
開頭這句「心為世間法所觸時，不動搖」，所說的是世間八法（loka-dhamma）；它也與第 35、36、37 項吉祥有關。首先，我們須知道什麼是世間法。
世間法有八種，依正面與負面性質相對成四組：利與衰、譽與毀、稱與譏、樂與苦。它們稱為世間八法或八種世間境遇。這些世間境遇在人類中比其他眾生更為常見，也是很值得觀察思惟的主題。
沒有人能逃避世間八法，人人都會遇到。只有阿羅漢之心完全不受它們影響；不過，透過修行、如理思惟與觀察，我們也能不被動搖而越過它們。多數人以為，只有衰、毀、譏、苦等負面境遇才是問題。
正面境遇使人生喜，負面境遇使人生厭，也就是喜歡與不喜歡。然而，正面境遇同樣不圓滿，也會變化，而且能轉為負面。例如，人可利用財富與權力造作惡事與不善業。佛陀教導我們以以下方式面對世間法：
1. 接受這些世間境遇無法避免；
2. 接受這些世間境遇是自己業的果報；
3. 透過觀察，了解世間法及其本性，從而超越它們；第三點更為深刻、重要；
4. 接受世間法是人類社會的一部分，無法避免。
人生中充滿這些法，差別只在形式與程度的大小。它們一向存在於世間，如同生、老、病、死，是人類生命的一部分，不能逃避。
《增支部》AN 8.5〈第一世間法經〉中，佛陀說：「世間八法隨世間而轉，世間也隨世間八法而轉。」
這如同業的法則：過去世所造之業跟隨眾生，眾生又不斷造作將於未來結果的業；彼此形成因果關係。
眾生既不能與業分離，也就不能脫離世間法。甚至佛陀及一些上首大弟子，也不能完全避開它們。有一次，佛陀與比丘們得不到食物，只能吃餵馬的粗劣穀物。信奉外道的旃遮摩那毘迦女（Ciñcamāṇavikā），也曾誣告佛陀與她有私情。（《法句義註》III.178以下；《本生》IV.187以下；《大蓮華本生》472；《如是語義註》69）
佛陀有時也會生病、疼痛。佛陀的上首弟子大目犍連尊者遭刺客殺害，也與世間法有關。有一次，尼乾陀苦行者以為自己的名聞利養衰減與尊者有關，便雇用刺客殺他。大目犍連尊者最後被刺客捉住，毆打至全身骨骼碎裂。
沒有人能免於譏責；如何面對譏責也十分重要。愚人責罵我們，不必過度在意；智者與聖者的批評，則須聆聽、留意，然後改正並提升自己。我們應過著不受他們指責、反而為他們稱許的生活。
佛陀曾因阿都羅優婆塞（Atula）一事，作出這項教誡。
一次，阿都羅與一些隨從去見離婆多尊者。尊者平時安住禪定，沒有為他們開示。於是，他們轉去拜見舍利弗尊者，訴說離婆多尊者之事；舍利弗尊者便為他們作了一篇長篇開示，他們又因此不高興。
接著，他們去見阿難尊者，把舍利弗尊者的情況告訴他。阿難尊者便作了簡短開示，他們仍不滿意，嫌開示太短。
最後，他們來到佛陀面前。佛陀聽完報告後說，譏責與稱讚並非今日才有；無論沉默不語、說得很多，或斟酌而說，都不能免於譏責。最後佛陀說，即使他自己也不能倖免。
另一個例子是：佛陀教法卓越，僧團修行良好，得到許多人護持，外道因嫉妒而加以譏毀。
因此佛陀教導比丘：不論獨居或與人共住於世，都會遭遇苦與樂；這就是世間的方式。真正的重要原因不在別人，也不在自己，而在於承受了五蘊這副重擔。〔這一點很值得觀察思惟。〕
接受世間法是自己業的果報
人遭遇痛苦、不適與不快時，通常歸咎別人。這裡可以從兩點觀察業果：一是業的果報，二是五蘊的存在。業果是一個非常廣泛的主題。
眾生不斷以身、語、意造作各種不同的業，果報自然也千差萬別；這些果報與世間法有關。遭逢不幸時，最好不要責怪別人，也不要挑別人的過失；我們須為自己的境遇負責。
若以瞋怒或惡意回應，處境只會惡化。以非如理作意（ayoniso-manasikāra）面對，不能解決或克服問題。必須如理觀察、善巧處理，並改正自己。不善之因會帶來負面的事；若又以不善回應，情況永遠不會好轉。
透過觀察了解世間法及其本性
這一點比其他各點更重要，出自《增支部》第二部〈世間法經〉。其要旨如下：
利與衰、譽與毀、稱與譏、樂與苦這八種世間法隨世間而轉，世間也隨這八法而轉。八種世間法會在無聞凡夫（asutavā puthujjana）身上生起，也會在多聞聖弟子（sutavā ariyasāvaka）身上生起。兩者有何差別？
利得在無聞凡夫身上生起時，他不思惟：「利得已在我身上生起；它無常、是苦，而且必然變易。」他不能如實辨識它。衰、譽、毀等其餘境遇也是如此；他的心一直被利、衰等境遇佔據。
他迎受生起的利，抗拒生起的衰；對譽毀等其他各組也是如此。由於一直迎受與抗拒，他不能從生、老、死以及愁、悲、苦、憂、惱中解脫，不能從苦中解脫。
〔提婆達多就是很好的例子。他極度沉迷世間八法，又不可教導，結果極為嚴重：墮入阿鼻地獄，住一劫之久，無法獲救。〕
利得在多聞聖弟子身上生起時，他會思惟：「利得已在我身上生起；它無常、是苦，而且必然變易。」他如實辨識它，心不被利得佔據。衰、譽、毀等其餘境遇也是如此。他不迎受生起的利，也不抗拒生起的衰；對譽毀等其他各組亦然。
如此捨棄迎受與抗拒，他便從生、老、死以及愁、悲、苦、憂、惱中解脫，從苦中解脫。因此，依佛陀的教導，我們遇到利衰、譽毀、稱譏、苦樂時，應如此觀察：人間這些境遇無常、是苦，而且必然變易。不知佛法又不修行的人，會被世間法淹沒。
遇到利等正面境遇時，貪（rāga）、愛（taṇhā）與取（upādāna）佔據其心；遇到衰等負面境遇時，瞋、惡意等又佔據其心，所以無法脫離問題與苦。
知道佛法並付諸實踐的人，則有不同的看法與反應。他了解正面與負面世間法的差異，例如利與衰；也看見它們共同的本性，即無常、苦與變易。觀禪也是如此。
名色各有自相（"visesa-lakkhaṇa" 或 "salakkhaṇa"），也有共相（sāmañña-lakkhaṇa）。第 34 項吉祥是不動搖，第 35 項是無憂，第 36 項是無垢，第 37 項是安穩。這些德行與吉祥，就究竟而言是指無學者，也就是阿羅漢；其他人也能透過修行與觀察，暫時克服世間法的衝擊。
〔以下收錄難陀摩羅毘旺薩禪師關於世間八法的一篇開示，供人思惟。〕
不動搖之心與世間颱風
颱風或旋風來臨時，許多樹木劇烈搖晃、不再穩固；有些被吹走，有些連根拔起，有些折斷。同樣，多數凡夫遇到世間八法時，心便搖動不穩；衝擊嚴重時，甚至可能精神崩潰。"Loka-dhamma" 是生活於世間的眾生必然遭遇的境遇或現象；世間法與眾生彼此相隨。
世間有三種：行世間、眾生世間與器世間，也就是宇宙。這些世間法與眾生世間有關，尤其與人類有關。只要活在世間範圍內，人人都會遇到，不能避開其影響；所以，必須以正精進努力，使心不搖動、不顫抖。遇到世間法時，心如何回應，就是修法。
禪師逐一說明世間八法，以及應如何面對。〔八法已列於前。〕
1. 利與衰
人為獲得利益而做事，因為利得與快樂、喜悅相連，所以會採取所有可能的方法追求。所求可能得到，也可能得不到；得到時笑逐顏開，得不到時愁眉苦臉，有時因利得而自負。孩子得不到想要的東西便哭；成年人則可能抑鬱、緊張，有時甚至自殺。
世間法如颱風；弱小的樹承受不住便會倒下，颱風卻不能搖動山岳。所以，佛陀要弟子修得如山一般。沒有人能避開世間法，也不可能逃離；一切眾生都逃不出世間。有些人甚至說：「我一死，一切就結束。」其實不會結束，仍將繼續，而且我們不知道會被帶到哪裡；情況甚至可能更糟，因為沒有任何保證。
禪師接著說明佛陀在《增支部》中教導比丘如何面對世間法。
得到利益時，應問自己，也就是如理思惟：「它只維持一時，還是永遠存在？」它無常，所以必然變易。若沒有利得，只有損失，而又完全失去節制，苦便會增加。我們也須思考如何運用利得，使自己與他人受益；這比單純獲利更重要。第二項正面世間法 —— 地位、名聲與權力 —— 亦然，重要的是如何用它利益自己與他人。
人若不能正確、適當、明智地運用正面境遇，它們就會轉成負面境遇。社會與國際層面都可見這種人。多數人只從個人或社會層面看世間法，不太注意國際層面；但今日，解決國際性問題愈來愈重要。
分析世間八法，可分為正面與負面。正面境遇引生吸引，也就是愛或貪；負面境遇引生排斥，也就是瞋或怒。被貪瞋支配，就是癡。對無聞凡夫而言，世間法成為不善法及不善根。人受它們支配，以錯誤、愚癡的方式處理問題，使問題變得更大、更糟。
今日全球可見許多人類與環境問題，都是這些不善法的結果。戰亂國家出現難民危機；貧窮國家或政局不穩的國家出現經濟移民問題。有些國家天然資源豐富，卻變得貧困、債台高築。這些危機與問題源於惡劣的領導、政府與政治人物；他們只想到自己的利益與福祉，不顧人民，這與貪求財富、權力及腐敗相連。
一些強大、富裕的國家以貿易戰、保護主義與經濟制裁，對其他國家製造不善的競爭與挑戰。受害的不是被針對的領袖與政府，而是那些國家的無辜人民。所有這些問題，都源自貪婪、嫉妒、慳吝、自私、仇恨與惡意等不善心態。
另有兩個可能導致人類毀滅的危險問題：軍備競賽的惡性競爭，以及不可持續的經濟。強國可以擁有大規模毀滅性武器，小國卻不可以，儘管強國不斷談人權、平等與自由。一次性消費、極端消費主義，以及彼此競爭的過度生產，使今日世界污染嚴重、全球暖化加劇，可能導致人類毀滅。若人類不能控制過度貪婪之心，這一天遲早會來；世界各地已出現許多自然災害，如同黎明預告太陽即將升起，都是給人類的警訊。
我最後想提的全球問題，是當時的 COVID-19 疫情。這是與每個人相關的國際問題，必須團結、和諧地共同應對。這場悲劇不是任何人蓄意造成；但一切事情必依因緣而生，所以須找出原因，以善意合作解決。可是，有些領袖與政府卻懷著惡意與仇恨，挑錯、指控、責怪別人。這不能解決全球問題，反而使情況惡化；聯合國安全理事會之所以不能解決某些重大而嚴重的世界問題，也有這方面的原因。這不是正直之人的行為。
這使我想起三藏持者堯禪師的一篇開示。他說：「國際層面也有競爭與挑戰。連動物也彼此挑戰；兩隻狗對峙時，會露齒怒吠，接著吵鬧地互咬，最後兩隻都受傷、疲憊。」
《大夢本生》（第77則）記載憍薩羅國波斯匿王的十六夢，其中多數與領袖、政府、官員、政治人物有關。波斯匿王本人是當時的強大君主，佛陀為他解釋這些怪夢。所有夢都與未來有關，其中一些情況已在今日世界出現。夢境涉及惡劣、不道德、不稱職、腐敗的領袖、政府、官員與政治人物等負面事物；有些則預示未來人類道德衰敗。
世間八法中的利得、財富、地位、權力與名聲，與政治領袖、商人、百萬富翁、億萬富翁等有權勢、地位高、富有的人關係密切。這些是世間的成功與吉祥，得來不易，並非由神只為他們創造；它們是過去與現在之業或福德、精進與智慧等因素的結果。這些是進步、成功的主要內在因，也還包括其他外緣；與《吉祥經》前面說過的一些吉祥有關。
如何運用權力 —— 譽 —— 與財富 —— 利 —— 十分重要。錯誤、愚癡地使用，會使自己衰敗、傷害他人，今生與來世都不會好；若用來增進他人的安樂與福祉，則非常善好。權力與財富關係密切；有權力便能取得財富，反之亦然，美國政治便有這類例子。
這些人比一般人有更多培育善法的機會；錯誤使用權財，如同用錯方式抓握毒眼鏡蛇或蝮蛇。人以金錢衡量財富；金錢代表權力與財富，幾乎所有人都渴求它、為它瘋狂，卻看不見它可能帶來的危險與不幸。中國古代聖賢清楚知道這一點；中文的「錢」字表現了它可能帶給人的危險與不幸：左邊是金，右邊是兩把戈。金＋二戈＝錢。
所以，中文是智慧的語言。為配合現代人，「錢」字還可以稍加改造：不要在金旁放兩把戈，而放兩枚原子彈。為什麼？因為「金錢症候群」已如全球化一般，所有事物都變成生意。現代人每天到處只談錢！錢！世界彷彿陷入瘋狂。軍備競賽、貿易戰、保護主義等，都證明這一點。
人們不歡迎 COVID-19，卻樂於歡迎金錢症候群。一位美國政治人物甚至把「美國優先！」當作政治口號。美國人凡事喜歡競爭、挑戰，這種文化已成為「美國症候群」。
金錢、財富、權力、地位與名聲都與愛相連；愛是苦的主要來源，強烈支配人，使人躁動、情緒化並追逐欲樂。所以佛陀把凡夫心比作猴子。英文有兩個詞的發音與 "money" 相近，就是 "monkey" 與 "honey"。相愛的伴侶互稱 "honey"、"sweetie"，卻不會稱對方 "monkey"；人喜歡蜂蜜，不喜歡猴子。
擁有利得、財富、權力、地位與名聲的有影響力者，應把它們用成蜂蜜，不要用成猴子；如此，今生與來世會愈來愈好。若行為像猴子，最後會比猴子更糟。凡事都有好壞兩面，政治與經濟也各有兩種體系：猴子政治或蜂蜜政治，猴子經濟或蜂蜜經濟。
猴子政治與政治人物、猴子經濟與經濟學者，會帶來痛苦與問題，不能持續；蜂蜜政治與政治人物、蜂蜜經濟與經濟學者，則會帶來快樂與和平，得以持續。政治與經濟本身不是問題，問題在人。愚人教人變成猴子，智者則教人變成蜂蜜。
人有選擇，也能創造自己的命運；人不受創造者意志支配，而受業與果報的法則支配。人自己能在人間創造地獄與天堂。因此，每個人都有責任，不可表現得像猴子。
沒有獲利或尚未成功時，不應意志消沉，因為時機與條件可能仍未成熟；應再次努力。另一件須思考的事是，成功獲利後可能變得自負，使周圍的人厭惡。面對無所得，正確方式是反省自己的錯誤與弱點，再找出成就目標的方法。
2. 譽與毀
〔有些巴利語意義較廣，不能只用一個詞翻譯，"yasa" 與 "ayasa" 也是如此。多數英文書籍解釋 "yasa" 時，沒有提到隨從與眾會（parisā）的意思；這一義只見於緬甸文書籍。〕
有財富、權力與名聲的影響力人物，周圍會聚集許多人；這是 "yasa" 的一種結果。有影響力或知名的比丘，身邊也有更多信眾與弟子。布施能帶來財富、隨從與眾會的果報；自己布施又鼓勵他人布施，會得到這些結果。
能攝受他人、維繫關係的四攝法（saṅgaha-vatthu）是：布施、愛語、利行，以及同事——平等相待。這些善行也與不同的世間境遇有關。
一個人擁有地位、權力、名聲與影響力時，應當為別人做什麼？這一點非常值得思考。正確、適當、明智地運用，會給自己與他人帶來快樂與福祉；錯誤運用，後果則非常嚴重。
沒有隨從、獨自生活也有好處：較少躁動，有更多時間修行。所以，面對任何事情，如理思惟都很重要。在西方文化中，孤獨可能成為問題，使一些人感到壓力，進而罹患精神疾病；佛教國家尤其緬甸較少如此，原因在於佛法及其文化。緬甸老年人比西方老年人幸運。
若不能如理思惟，一切世間法都會負面影響心。人遇到好境遇，通常生貪；遇到壞境遇，通常生瞋。心本身清明如淨水；隨順欲望後，便如污濁之水，又把事情弄得更糟。
3. 稱與譏
《長部》第一經是《梵網經》。佛陀在其中向比丘說明，應如何面對稱讚與譏毀。
一次，佛陀與比丘們沿王舍城至那爛陀的大路旅行。遊方者善歡喜（Suppiya）與他的青年弟子梵施（Brahmadatta），也沿同一條路走在後方。善歡喜從許多方面挑錯，譭謗佛、法、僧；梵施則為三寶辯護並加以稱讚。兩人緊跟佛陀與僧團，一路互相爭論。
翌日清晨，比丘們坐在圓堂談論此事。佛陀到來，就佛、法、僧所受的稱譏，以及戒與六十二邪見，為他們開示，並作以下教誡：
若有人貶損佛、法、僧，比丘不應生氣、怨恨或不悅。因貶損而發怒不快，只會妨礙比丘，使他們不能辨別對方所說究竟正確還是錯誤。他們應指出不正確之處確實不正確：「這是虛假的，不是我們的行法，在我們之中找不到。」
若有人稱讚佛、法、僧，比丘也不應因此歡喜、快樂或得意；這同樣會成為障礙。他們應如實承認真實之處：「這是真實、正確的，是我們的行法，在我們之中確實可見。」
面對譏毀，不應發怒。這並不容易，但須盡力調伏；否則十分危險。瞋怒導向負面惡果，傷害的不是對方，而是自己。發怒時，不能辨別好壞，智慧變得遲鈍，不知道什麼話、什麼行為合宜；然後受欲望支配，用錯誤方式處理問題。
面對稱讚，也不應貪喜、得意；這會妨礙心的發展。過度歡喜與得意是心的擾動，會阻礙修行。
4. 樂與苦
最後一組世間法直接關乎心。凡夫之心因樂與苦而搖動不穩，不能從老、病、死、愁、悲等一切苦中解脫。〔一切有為之苦，見第一篇開示。〕未經訓練的心以吸引回應樂，以排斥回應苦。這兩種反應都是極端；若能以捨（upekkhā）處理，便成為中道。遠離兩端，所以得到寂靜。這是阿羅漢的層次；即使我們尚未到達，也能以正確、如理的觀察暫離兩端，使心得以穩定。
〔以下補充一些關於樂與苦的觀察。這是極重要的主題。世間八法的前三組會導向樂與苦，彼此形成因果關係。雖然樂苦關乎心，也會影響色身，因為兩者都是受。
由樂與苦生起愛與瞋，進而導向不善業。一切眾生都迷失於這兩端，人類尤其如此；這些不善法如今比以往更加突出。若從家庭到國際層面觀察人類社會，就能看見其一切負面結果。
人因欲樂 —— 樂受 —— 而沉迷其中的滋味（assāda）；不知滿足的欲望導向過患（ādīnava）。另一方面，苦 —— 不悅或苦受 —— 生起時，又生瞋恨，造成有苦果的不善業，同樣導向過患。
瞋怒、仇恨、惡意與排斥的傷害較粗顯，容易認識、辨識，人也不喜歡它；欲樂帶來的危險與傷害卻微細而誘人，人人都容易迷失其中，所以比瞋怒更難放下。
有了利得，人會愈來愈不知足，想得到更多；這又導向競爭、羨慕、嫉妒、自私、貪求與慳吝。由於這種不知足的欲望，人類造出不可持續的地球環境，以及世界各地大量的污染與衝突。〕
34. A mind that,
when touched by the ways of the world is unshaken
__ The beginning verse – a mind that, when touched by the ways of the world (i.e., the eight worldly dhammas – loka dhamma) is also related to 35, 36 & 37. First, we have to know what are the ways of the world.
There are eight numbers; as pair with positive & negative nature become four pairs. These eight loka dhamma are gain and loss, status and disgrace, praise and censure, pleasure & pain. They are called the failings of the world or 8 worldly conditions (loka dhammas). These worldly failings are more common in human beings than in other beings, & also a very interesting subject for contemplation.
No one can escape from these eight worldly conditions. So, everyone will encounter them. Not affect the mind by them are only the arahant. But with practice, wise reflection & contemplation, we can overcome them without shaking. Most people will think only encounter with the negative things such as loss, disgrace, censure & pain are as failings.
The positive things lead to pleasure & the negative to displeasure (i.e., like & dislike). The positive things are also the same because they have the nature of imperfection & change. Positive things can lead to negative things. E.g., with wealth & power, people can do evil & unwholesome things. The Buddha taught the ways of dealing with them. These were:
(1) Acceptance as these failings of the world cannot be escaped.
(2) Acceptance as these failings of the world are the results of one’s
actions (kamma)
(3) To understand these worldly conditions & their nature with contemplation to overcome them. This 3rd point is more profound & important.
(1) Acceptance of the loka dhamma as part of human society & inescapable. There is a lot of this dhamma in human life & their differences are only in many forms & magnitude (great or small). These always exist in the world, as parts of human nature like birth, old age, sickness & death, & inescapable. In the second discourse of the Loka-dhamma Sutta (Aṅguttara Nikāya), the Buddha said; “These are the eight worldly conditions that spin after the world (i.e., human beings), & the world spins after these eight worldly conditions.”
It was like the law of kamma; the past life kammas (actions) had been done following with living beings & they were also always doing the actions. They are doing these things for the future to come. So, they are cause & effect relationship.
So, living beings cannot separate themselves from kamma that cannot free from the worldly dhamma. Even the Buddha & some of his chief & great disciples could not shun away from them. Once the time the Buddha & monks could not get any food that they had to eat some very coarse foods which were fed for horses. Ciñcamānavikā, who was a devoted pupil of other faith, accused the Buddha of having an affair with her.
Even the Buddha sometimes had sickness with pains. Ven. Mahā-moggallāna, the chief disciple of the Buddha, had been killed by the assassins was also connecting with this worldly dhamma. Once, the Nigantha ascetic planned to kill him. Because they thought the diminishing of their fame & fortune was related to him. So they hired some assassins to kill him. At last Ven. The assassins caught Mahā-moggallāna & he was beaten up until all his bones were broken.
__ Nobody frees or escapes from censure. How to deal with censure is also very important? We do not need to pay much attention to the fools who censure us. But we need to listen & pay attention to the wise & noble people for their censure. After that, we have to correct & improve ourselves. We need to live a life of blamelessness & praise by them.
This exhortation came from the Buddha regarding a layman Atula upasaka. One time he & some followers went to see Ven. Revata who was usually enjoying with his meditation attainments. So he did not give any talk to them. They went to see Ven.
Sariputta & told about Ven. Revata. Therefore Ven. Sariputta gave a long talk to them. They also displeased with it. And then they went to see Ven. Ānanda & reported him the account with Ven. Sariputta. Therefore Ven. Ānanda gave them a short talk. Still, they were displeased with the short talk.
At last they went to see the Buddha. After hearing their report, the Buddha said as followed. Censure & praise were not existing only now. Whether keeping silence or talking a lot or talking with consideration still could not free or escape from censure. At last the Buddha said that even he was not immune from it. Another story was, because of the Buddha’s excellent teachings & well practice of the Sangha & had a lot of support from people. This made other faiths censured them out of jealousy.
So the Buddha taught the monks that whether living alone or with others in the world would encounter pain & pleasure. This was the way of the world. The important cause was not by others nor oneself, but the outcome of receiving the burdened khandhas (This point is important for contemplation).
(2) Acceptance the loka-dhamma as the results of one’s kamma (actions)
__ Usually, people blame others for their sufferings, pain & displeasure. Here, we have 2 points to contemplate the outcomes of kamma. These are the results of the kamma & the existence of the khandhas. The results of kamma are quite an extensive subject. Beings are always creating many different kinds of kamma by bodily, speech & mind. Therefore, the results of them are also many varieties.
These are related to the worldly dhammas. If we experience misfortunes, it is better not to blame others or find faults with others. So, one has the responsibility for them. If we react with anger or ill-will, our situations become worse. With unwise attention (ayoniso), we cannot solve or overcome the problem or situation. We have to contemplate wisely or dealing with them skilfully and then correct oneself.
With the unskilful or unwholesome causes will encounter the negative things. And then, if we respond unskilfully, it will never become better.
(3) To understand the worldly dhammas & its nature with contemplation
__ This point is more important than others. This contemplation came from the 2nd sutta on worldly dhamma in Aṅguttara Nikāya. The gist of it as follows:
The Failings of the World:
__ These & worldly conditions; i.e. gain/loss; status/disgrace; censure/praise; & pleasure/pain spin after the world, & the world spins after these & worldly conditions. For an ordinary uninstructed person (asutava putthujano), there arise these eight worldly dhammas. For a well-instructed disciple of the noble ones (i.e., sutava ariya savako) there also arise these eight dhammas. So what are the differences between them?
The differences are:
When gain arises for an ordinary uninstructed person, and he doesn’t reflect; “Gain has arisen for me. It’s inconstancy (anicca), stressful (dukkha) & subject to change (viparinama).” He doesn’t discern it as it is. (The other dhammas – loss, status….pain also in this way) His mind remains consumed with the gain, loss….etc.
He welcomes the arisen gain & rebels against the arisen loss. (The other pairs – status/disgrace, etc...in this way) As he is thus engaged in welcoming & rebelling, he is not released from birth, aging or death; from sorrows, lamentations, pains, distresses, or despairs.
Now, gain arises for a well-instructed disciple of the noble ones. He reflects; “Gain has arisen for me. It’s anicca, dukkha & viparinama.” He discerns it as it is. His mind doesn’t remain consumed with the gain. (The other dhammas – loss, status, etc.… are also in this way.) He doesn’t welcome the arisen gain or rebel against the arisen loss. (The other pairs, status/disgrace, etc.… also in this way.) As he thus abandons welcoming & rebelling, he is released from birth, aging & death; from sorrows, lamentations, pains, distresses & despairs. He is released from suffering (dukkha).
__ So, following with the Buddha’s instruction, when we encounter the eight worldly dhamma: gain/loss, status/disgrace, censure/praise & pleasure/pain. We should contemplate them as: these conditions among human beings are impermanent, suffering & subject to change.
People do not know the Buddha’s teachings & without practice, the worldly dhamma overwhelms them. With the positive ones (such as gain), lust (raga), craving (tanhā), attachment (upādāna) overrun their minds. With the negative ones (such as loss), anger (dosa), ill-will, etc. overrun their minds. They cannot free or escape from problems & sufferings.
For someone who knows the Buddha’s teachings by practicing it, will see things & react in different ways. He understands the differences between positive & negative worldly dhammas (e.g., gain & loss). He also sees their common nature (i.e., anicca, dukkha & viparinama). It is the same in vipassanā. Mind & body have a particular nature (visesa lakkhana) & common nature (samaña lakkhana).
The 34th blessing is unshaken, 35th is sorrowless, 36th is dustless & 37th is secure. These qualities & blessings are referred to someone beyond training (asekha - i.e., an arahant). But others also can overcome them temporarily by practice & contemplation.
-
Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
35. 無憂 ｜ Sorrowless
巴利語以 "soka" 表示憂。遭逢令人悲傷之事，心中生起不悅的感受與心所，稱為憂；憂每次生起，都含有瞋。深重的悲傷在今日人群中十分常見，可能來自摯愛家人的死亡、自己財產的損失、朋友所受的損失等。
這一切都稱為憂。此處的憂（soka）與衰及苦相連。不還者與阿羅漢已超越憂；其他人則只能透過修行與如理思惟加以克服。首先須知道憂所帶來的苦，才能將它放下。這裡我想說一個真人真事：一個人面對死亡時，給自己與家人造成了憂苦。
這個故事有一些很好的教訓，值得我們思惟。我住在臺灣東海岸，每逢新年，都會去探望年邁的母親；為此，我得在這位在家人的家中住上幾天。他有抽菸的習慣。去年，他被診斷出第二期肺癌；此前兩三年，我曾不止一兩次催促他檢查肺癌。
他沒有接受我的建議，只輕率地說自己不會有問題；這是他最初的一項重大錯誤。他是一位成功的商人，經營多項事業。每年在他家停留的幾天裡，我總邀請他一起討論佛法與修行。即使彼此都有空，他也從未認真看待。相識的幾年間，我不斷勸他談法，他只來過兩三次，而且從未久留。空閒時來東海岸探望我們這群人，也只是前來向我禮敬。他總愛與其他朋友討論、爭辯佛教，卻從不和我談。因此，他對佛教的認識非常有限，並從自己的思考中生出邪見。
思考生意或金錢，與思考佛法截然不同。一個人能憑頭腦在商業上成功，並不表示他有智慧、明智。世間聰明的愚人比智者更多；佛法是使聰明人成為智者的最佳教育。
沒有良師指導與學習，任何人都不可能充分了解佛教。因此，死亡來敲門時，他非常恐懼驚慌。他接受了一年化學治療，仍未成功，甚至因求生不得而失去對三寶的信心。他不久前才為了脫離危險而皈依佛、法、僧，做法與其他信仰者相同：不依靠自己的內在德行，反而轉向外在力量；不用正見觀察，反而運用邪見。
最後，他生起疑惑，失去對佛、法、僧的信心。佛陀並非救世主，自然界也沒有那樣的事物。他去世前一天想見我；我才剛因手術出院，便趕去看他。翌日，他就去世了。我們不知道他從疾病與死亡中學到了什麼；對我而言，這本書正因他的疾病而產生。他把時間、精力與機會全都誤用在追逐財富上。多數人可能以為，能賺大錢、事業成功的人，就是頭腦靈活、聰明精明。
受欲貪、愛與貪婪影響的心，不可能有智慧。疾病與死亡來臨時，金錢、權力、地位都變得無用；死後，除了善、不善業及其果報跟隨我們，其他任何東西都帶不走。
幾年前，一位我認識的比丘自殺；他的老母親也因極度悲痛，跟著自殺。
多數人不願聽見或看見老、病、死，總想盡可能遠離它們。然而逃避並不會帶來任何利益；這些是自然過程，每個人都會遇到。大型公立醫院是學習、觀察這些現象的好地方。
《增支部》中，佛陀有一篇關於五種常應憶念之事的開示，對每個人都很重要。以下五項事實，應當經常思惟：
1. 我是老法，未能超越衰老。
2. 我是病法，未能超越疾病。
3. 我是死法，未能超越死亡。
4. 我必將與一切所愛、所喜者分離。
5. 我是業的所有者、業的繼承者；以業為生處、以業為親屬、以業為依歸。無論我造的是善業或惡業，都將成為它的繼承者。
佛陀接著說明反覆思惟這五項事實的理由：
1. 有些眾生沉醉於青春，因此以身、語、意行惡。經常思惟自己不能免於衰老，對青春的沉醉便會完全捨棄或逐漸減弱。
2. 有些眾生沉醉於健康，因此以身、語、意行不善。經常思惟自己不能免於疾病，對健康的沉醉便會完全捨棄或逐漸減弱。
3. 有些眾生沉醉於生命，因此以身、語、意行不善。經常思惟自己不能免於死亡，對生命的沉醉便會完全捨棄或逐漸減弱。
4. 有些眾生對所愛、所喜者懷有欲與貪，因此以身、語、意行不善。經常思惟終將與所愛分離，對所愛、所喜者的欲貪便會完全捨棄或逐漸減弱。
5. 有些眾生以身、語、意行惡。經常思惟自己是業的所有者與繼承者，他們的不善行便會完全捨棄或逐漸減弱。
《增支部》還有另一篇與死亡有關的經，名為 AN 4.184〈無畏經〉。若了解自己為何害怕死亡，便知道如何恰當、有效地面對；否則，愁、悲、苦、憂、惱便會生起。
生聞婆羅門（Jāṇussoṇi）去見佛陀，對他說：「我持這樣的見解與看法：凡受死亡支配者，沒有一個不害怕、不恐懼死亡。」佛陀回答，事實並非如此：有人害怕、恐懼死亡，也有人不怕；不過，多數眾生確實畏懼死亡。佛陀分別說明四種原因。害怕死亡的人是：
1. 尚未捨棄對欲樂的貪、欲、喜愛、渴求、熱惱與愛。當他罹患重病時，想到自己心愛的欲樂將被奪走，自己也將與它們分離，便悲傷、受折磨、哭泣、捶胸，乃至精神錯亂。
2. 尚未捨棄對身體的貪、欲、喜愛、渴求、熱惱與愛。當他罹患重病時，想到自己心愛的身體將被奪走，自己也將與身體分離，便悲傷、受折磨、哭泣、捶胸，乃至精神錯亂。
3. 沒有行善，沒有造作善巧之事，沒有保護恐懼中的人，反而造作邪惡、殘暴、殘酷之事。他知道死後將往生惡趣，因而悲傷、受折磨、哭泣、捶胸，乃至精神錯亂。
4. 對正法仍有疑惑與困惑，尚未獲得確信。〔也就是帶著疑與邪見死亡的凡夫。〕
由以上四項原因可知，害怕死亡者執著欲樂、執著自己的身體、曾造惡事，或是帶著疑與邪見死亡的凡夫；不怕死亡者則恰好相反。我們曾見過一些面帶微笑而死的禪修者，其中既有上座部佛教徒，也有大乘佛教徒。所以，每個人都不應逃避老、病、死等苦與不悅之事，而應深入認識它們，接受它們是事實與自然過程，並學習如何善巧面對。只有透過學習與修行，才能成功處理，超越愁、悲、苦、憂、惱。
有一則與死亡有關、十分有趣的本生故事。佛陀某一世為菩薩時，是一位農夫。家中有妻子、兒子、女兒、媳婦與女僕。一次，他與兒子在田間工作，兒子突然被毒蛇咬死。菩薩便捎信回家，要家人只帶一個人的飯到田裡。母親因此知道兒子出了事。菩薩吃過飯後，眾人準備喪事；五個人都沒有顯露憂傷。三十三天之主帝釋對此感到好奇，便化作人身來到人間查問。他們各自如此回答：
1. 菩薩，也就是父親：死亡如蛇蛻皮。為死者深深悲傷、哭泣，不能給任何人帶來利益；死者也不知道親人的悲傷與哭泣。即使遺體被火焚燒，也毫無感受。
2. 菩薩之妻，也就是母親：父母沒有邀請兒子前來，也沒有叫他離開；他依自己的業來投生、死亡，自己來到我們身邊，也自己離去。
3. 姐姐，也就是菩薩之女：悲傷哭泣只會帶來不利，使別人也感到擔憂。
4. 媳婦，也就是亡者之妻：為死者悲哭，如同孩子哭著要月亮。期待、欲求不可能得到的事物，是一種愚癡。
〔莫哥禪師說：「沒有比把已不存在的事物當成『我』與『我的』更瘋狂的了。」〕
5. 女僕：為死者悲哭，如同破碎的陶罐不可能恢復原狀，毫無用處，也沒有利益。
仔細觀察他們所說的話，就知道這些人不是普通人；他們經常修習死隨念，心已相當成熟。因此，凡夫也能透過修行與觀察克服憂；憂由邪見與邪思惟生起。
佛陀教導許多對治煩惱的方法。經常修行、觀察，心便逐漸成熟，更容易克服世間法；修習四念住也能超越愁悲。《念住經》開頭，佛陀說：「比丘們，這是使眾生清淨、超越愁悲、滅除苦憂、成就正道、體證涅槃的唯一道路。」
Tha-pye-gan 禪師舉出班都拉之妻茉莉迦的例子。她正在供僧時，收到丈夫與三十個兒子全遭殺害的消息，仍不動聲色地繼續供養。這時，一只盛酥油的壺突然掉落破碎。（《法句義註》I.228以下，349–356；《本生》IV.148以下；《中部義註》II.753以下）
舍利弗尊者看見後安慰她。她便把書信拿給尊者看，說自己甚至已能克服家人死亡帶來的憂悲。她之所以無憂，是由於修行；她已是一位預流者。
以下是佛陀兩位傑出女弟子的故事：波吒遮羅長老尼與吉沙·喬達彌長老尼。兩人都曾因所愛之人死亡而陷入深重悲傷；遇見佛陀後，她們依佛法與修行克服憂苦，最後都心不動搖、無憂。
—— 波吒遮羅
她失去了丈夫、兩個兒子、父母與三個兄弟，幾近發狂。遇見佛陀時，佛陀以法安慰她，告訴她不必害怕，因為佛陀能保護並引導她。在漫長輪迴中，她因家人死亡所流的淚水極其浩瀚，甚至多過四大海之水。
佛陀教她：「不應過度思念已經離去的人。」接著說了以下兩偈：
第288偈：「遭死亡襲擊時，兒子、父母與親屬都不能保護；任何人都不能給予庇護。」
第289偈：「智者了知此事，以戒自制，應迅速清除通往涅槃之道的障礙。」
開示結束時，波吒遮羅證得預流道果，後來出家為比丘尼。一天，她用水洗腳。第一次倒水時，水流不遠便消失；第二次、第三次倒水，也依次呈現相同性質。她由此察知眾生生命的三個階段。佛陀知道這一切，便從祇園精舍以神通放出光明，顯現在她面前，說了以下偈頌：
第113偈：「若活一日，能辨識五蘊的生起與滅去，勝過活一百年而未見五蘊生滅。」
開示結束時，波吒遮羅長老尼證得阿羅漢果。（《長部義註》III.746；《中部義註》I.188；《自說義註》127；或《長老尼偈義註》47、117、122）
—— 吉沙·喬達彌
她生於舍衛城，是富人之女，婚後生了一個兒子。不幸的是，兒子在蹣跚學步時便去世。她悲痛欲絕，抱著兒子的遺體四處求人給藥，使孩子復生。最後，她來到佛陀面前求助。佛陀要她從從未有人死亡的家庭取一些芥子；她卻找不到任何一戶未曾有人死亡。明白這一點時，她對亡子的執著發生轉變，便棄下遺體，回去見佛陀。
佛陀對她說：「喬達彌，你以為只有自己失去兒子；死亡會降臨一切眾生。他們的欲望尚未滿足，死亡便將他們帶走。」聽完開示，她通達五蘊無常、苦、無我的本性，證得預流果。後來，她出家為比丘尼。一天點燈時，她觀察火焰燃起又熄滅。佛陀在精舍中以神通知道她的情況，便放出光明，顯現在她面前，要她繼續觀察諸法無常的本性，並說以下偈頌：
第114偈：「若活一日，得見不死 —— 即涅槃 —— 勝過活一百年而未見不死。」
開示結束時，吉沙·喬達彌長老尼證得阿羅漢果。（《長老尼偈義註》174以下；《譬喻經》II.564以下；《法句義註》I.270以下；《增支部義註》I.205）
所以，死隨念是每個人超越苦都非常重要的禪修業處。若從經典與故事來談，還有很多可說。織女因修死隨念，在意外死亡前證得預流果；她的父親因女兒死亡而悲痛，後來出家修行，證得阿羅漢果。
耶舍尊者過去某一世曾幫忙埋葬、火化屍體。由於經常觀察死亡，最後一世看見女人如屍體時，便能輕易放下全部財富與享樂；其後遇見佛陀，聽聞開示而證得阿羅漢果。
經常觀察死亡，能使我們對同具此一自然本性的他人生起慈愛、悲憫與關懷；也不會把珍貴生命與時間浪費在許多無用之事上，反而會不放逸、精勤培育善法。
佛陀的教導始終建立在正見與正思惟上；缺少兩者，任何經驗都不會結果，甚至可能有害。我們看見許多醫師與工作人員日常接觸屍體；死亡與身體不淨對他們有何影響？多數沒有。最初處理遺體時可能感到不適，久而久之成了習慣，也就習以為常。
人在邪見與邪思惟下造惡，情況更加糟糕。毒販幫派與恐怖分子的戰鬥，使死亡變成他們的快樂；許多人也把媒體中的暴力當作娛樂。這是社會暴力的一項成因，例如美國的槍擊事件。
摯愛之人罹患重病、臨終或死亡時，幾乎人人都會遭遇憂、悲、苦；沒有人能逃避，因為這是自然過程。不過，雙方都可以努力克服憂。最重要的是正在經歷疾病與死亡的人如何面對，因為臨終一刻對下一次投生極為重要。
疾病、臨終與死亡是一個廣泛的主題。我已整理莫哥禪師三卷相關開示，對處理這些事情很有幫助。這裡，我想收錄母親之死，以及一位十四歲女禪修者之死。
—— 紀念並致敬一位無私的母親
2019 年農曆新年前夕，我到臺北探望母親。住了幾天後，我對她有一種奇怪的感覺：她的臉像天真的孩子，彷彿正渴望某件事；當時我不知道那是什麼。那年四月四日，依足歲是母親九十九歲生日；農曆則落在四月一日。為紀念生日，母親與幾個女兒的家人在餐廳共進午餐。她告訴四個孫兒女，這可能是最後一次和他們相聚。
傍晚回家後，她腹痛、嘔吐，家人把她送到附近診所。檢查後，醫師認為是胃病，開了藥；她不能吃固體食物，只能喝稀粥。兩天後，她感覺好些。四月四日晚間，我打電話給母親祝壽；那是我們最後一次交談。
四月八日或九日，她再次發病。家人擔心情況，把她送往中和醫院；小妹在四月十日告訴我她的狀況。
十三日，我用過午前餐後，妹妹來電說母親隨時可能去世，要我前去探望。我在十四日星期日上午乘火車到臺北，看見母親躺在病床上，接著呼吸器。她心跳很快，內臟功能不佳；看到她呼吸困難、身體不適，我心裡很痛。
我和其他人照顧她兩天。因為不知道她何時離世，我在十八日星期四回去；那是我的錯誤。十八日下午一時多，臺灣發生規模六點一的強震，整棟大樓都在搖晃。地震前，母親清醒著，久久凝視孩子們的臉。她神情安詳，沒有任何憂傷；那是我與母親最後一次目光相接。我會永遠記得母親慈祥溫柔的眼神；她以身作則，教會我許多事。
十九日，我正在用午前餐，妹妹通知我，母親已於上午十一時三十分安詳去世。上午十時至十時三十分之間，又發生一次地震。母親臨終時，呼吸逐漸減至零；最後一息結束時，她的頭微微轉向右側，安詳離世。
母親從發病住院到離世，只經歷九或十天的掙扎。她一生造作許多善業，是一位好女兒、好妻子、好母親。她身體一直很健康，直到九十七歲仍曾到許多國家旅行；一生也作了許多布施。這正是佛陀的教誡：「諸惡莫作，眾善奉行，自淨其意。」
我以感恩與敬意，把《以吉祥帶來的法之保護》獻給我的母親，也獻給所有以無私之愛疼愛子女的母親。
—— 瑪·特特昂 —— 一位傑出的孩子
關於瑪·特特昂（Ma Htet Htet Aung）的資料，來自她喪禮的錄影，以及她的禪修導師烏·蘇難陀（U Sunanda，莫哥法光禪修中心）的敘述。
依烏·蘇難陀禪師所說，瑪·特特昂來自緬甸撣邦北部皎梅市，是父母的獨生女，也是全邦第一名的優秀學生。她廣為人知，深受眾人喜愛；錄影中，她的校長含淚談起她。她各方面都很優秀，是孝順父母的女兒，待人人都親切。十一歲便開始學習並修習禪法。
2005 年，十四歲的她罹患登革熱，病情似乎危及生命。她沒有留在醫院，而是回到家中。她提前一週知道自己將死，對母親說：「媽媽！我活不過七天。如果同學來看我，請代我接待他們；讓我專心修行。」
她請母親準備一些佛法錄音帶，其中包括莫哥禪師關於臨終與死亡的開示，例如《微笑或愁容而死》、《如何面對受》、《患病的頗求那比丘》、《四種死亡方式》、《七覺支》等。
由此可見，這個女孩聰明而有智慧，知道臨終時應聽什麼法。
我在錄影中看見了拍攝日期，已記不起確切哪一天，只記得是 2005 年 4 月，恰好也是我母親去世的月份。四月是緬甸夏季最熱的月份。錄影開始時，賓客陸續來到她家參加喪禮；她沒有生命的身體躺在鋪有地毯的地面。
遺體的情況不像一般屍體：雙眼閉合，膚色明淨，肌肉柔軟有彈性，整個身體很容易彎曲。最不尋常的是，雖在酷熱夏季已經過了三天，遺體仍沒有發出惡臭。
瑪·特特昂是一位漂亮的女孩，躺著時彷彿沉睡的白雪公主。她的皮膚或許不像雪一樣白，心卻清白如雪。她的去世是父母的重大損失。父親平靜地接待賓客、安排喪禮，母親卻悲傷流淚。遺體被抬到空地，在那裡火化。
相較於天界壽命，瑪·特特昂十四年的短暫人生只有幾個小時；然而她善用了生命。雖然壽命很短，她仍是一個智者（paṇḍita）般的孩子。許多人卻在受污染的媒體娛樂中，愚癡地耗用生命與時間，使自己成為愚人（bāla）。若想進一步了解臨終與死亡，可參考莫哥禪師的開示。
35. Sorrowless
__ Sorrow in the Pali word is called soka. Encounter sorrow things & the mind has displeasure feeling of mental factor is called soka. Every time soka arises, including dosa (hatred). The deep sadness of sorrow is quite common in people of today. Sorrow comes from the loss of one’s loved family member, from lost one’s fortunes & the fortunes of friends, etc.
All these are called soka. Here sorrow (soka) has a connection with loss & pain. The non-returner & arahant overcome sorrow. For others only by practice & wise contemplation. First has to know about the sufferings come from soka so that we can let go off it. Here I want to tell a true story of a man when encountered with death, which created sorrow for him & the family. This story had some good lessons for us to contemplate. I was living on the eastern coast of Taiwan.
On every new year, I use to pay a visit to see my very old mother. For this purpose, I had to stay for a few days in this layman’s home. He was a cigarette smoker. Last year he had found out with the lung cancer of the second stage. Two or 3 years before I urged him to has a medical check-up for lung cancer more than one or two times.
He did not take my suggestions & responded lightly as he would have no problem. This was one of his first great mistakes. He was a successful businessman & dealing with many businesses. Every year during my few days at his home, I was always invited him to discuss the Dhamma & practice.
Even both of us had free time; he never took it seriously. During these few years of our friendship, I always urged him to discuss Dhamma. He came for 2 or 3 times only & never stayed very long. When he came to the eastern coast in his free times to see our group, he only came & paid respect to me. He always discussed & argued about Buddhism with other friends and never with me. So he had very limited knowledge of Buddhism with wrong views which came out from his thinkings.
Thinking of business, money & Buddhism are two quite different things. Someone had success in business with his brain did not mean he was wise & intelligent. No-one can know about Buddhism very well without a good teacher & study. So when death came & knocked on his door, he was fear & frightened. He had to take treatment with chemotherapy for a year without success. Even he lost his faith on the triple gems for his survival. He took refuge in the Buddha, Dhamma & Sangha recently to come out from dangers.
It was the same as like other faiths. Instead of relying on his inner qualities, he turned towards outside power. Instead of using the right view for contemplation, he used the wrong view. At last he had doubt & lost his faith in the Buddha, Dhamma & Sangha. The Buddha was not a savior & also did not has such a thing in nature. He wanted to see me the day before he died. I just came out from the hospital for an operation and rushed to see him. He passed away the next day.
__ What did he learn from his illness & death we did not know? For me, this book came out from the result of his illness. He misused his time, energy & chances for wealth only. Most people may think someone can make a lot of money & success in business is bright, intelligent & smart.
A mind influenced by lust, craving & greed cannot be wise. When illness & death come; money, power & status are becoming useless. After death, we cannot take anything with us except the unwholesome & wholesome actions (their results) will follow us.
A few years ago, a monk who I knew had committed suicide. His old mother also out of grief and sorrow, followed him with suicide. Most people do not want to hear or see old age, sickness & death. They would try to stay away from these things as much as possible. We do not benefit anything by running away from these things. These are natural processes & everyone will encounter it. Public big hospitals are very good for studying & observing these things. In the Aṅguttara Nikāya, there was a discourse by the Buddha for the Five Subjects for Contemplations. These were very important for everyone.
There are five facts that one should reflect very often. These are:
(1) I am subject to aging, have not gone beyond aging.
(2) I am subject to illness, have not gone beyond illness.
(3) I am subject to death, have not gone beyond death.
(4) I will grow different, separate from all that is dear & appealing to me.
(5) I am the owner of my action (kamma), heir to my actions, born of my actions, related through my actions, & have my actions as my arbitrator. Whatever I do, for good or evil, to that, will I fall heir? The Buddha continued to talk about the reasoning of these reflections.
(1)There are beings who are intoxicated with youth. Because of that, they conduct themselves in a bad way, in body, speech & mind. But when they often reflect on that fact, intoxication with youth will either be entirely abandoned or grow weaker.
(2) There are beings who are intoxicated with health. Because of that, they conduct unwholesome way, in body, speech & mind. With the often contemplation, intoxication with health will either be entirely abandoned or grow weaker.
(3) There are beings who are intoxicated with life. Because of that, they conduct unwholesome way, in body, speech & mind. With the often contemplation, intoxication with life will either be entirely abandoned or grow weaker.
(4) There are beings who feel desire & passion for the things they find dear & appealing. Because of that, they conduct unwholesome way, in body, speech & mind. With the often contemplation, that desire and passion for the things they find dear & appealing will either be entirely abandoned or grow weaker.
(5) There are beings who conduct themselves in a bad way, in body, speech & mind. With the often reflection, their unwholesome actions will either be entirely abandoned or grow weaker.
__ There was another discourse connection with the death in Aṅguttara Nikāya. It was called Fearless Discourse. If we understand why we are fear of death & can know how to deal with it properly & successfully. Without it, sorrow, lamentation, pain, grief & despair will arise. Janussonin brahmin went to see the Buddha, & said to him as follow.
“I am of the view & opinion that there is no one who, subject to death, is not afraid or in terror of death.”
The Buddha responded as it was not true. Some of them were afraid or in terror of death, & some were not. In truth, the majority of living beings are afraid or fear of death. The Buddha gave four reasons for each of them. The person who is afraid or fear of death:
(1) Someone who has not abandoned passion, desire, fondness, thirst, fever & craving for sensuality. Then he comes down with a serious disease. As he is sick, the thought occurs to him as those beloved sensual pleasures will be taken from him, & he will be taken from them. He grieves & is tormented, weeps beat his breast & grow delirious.
(2) Someone who has not abandoned passion, desire, fondness, thirst, fever & craving for the body. Then he comes down with a serious disease. As he is sick, the thought occurs to him as his beloved body will be taken from him, & he will be taken from his body. He grieves & is tormented, weeps beat his breast & grow delirious.
(3) Someone who has not done what is good, has not done what is skillful, has not given protection to those in fear, & instead has done what is evil, savage & cruel. There is a bad destination for him after death. For that, he grieves & is tormented, weeps beat his breast & grow delirious.
(4) A person in doubt & perplexity, who has not arrived at certainty about the True Dhamma. (This is a worldling who dies with doubt & wrong view).
__ From above the four reasons, someone afraid or fear of death is, attach to sensuality, to one’s body, done evil things & a worldling dies with doubt & wrong view. So someone who is not afraid or fear of death is the opposite. We had been seen some yogis who died with a smile on their faces (both Theravadin & Mahayanist Buddhists).
Therefore everyone, instead of running away from dukkha or unpleasant things, such as old age, sickness & death, should have intimate knowledge about them. Accept them as reality, natural process & learn how to deal with it skillfully. Only by learning & practicing we can deal with it successfully to overcome sorrow, lamentation, pain, grief & despair.
There was a very interesting jataka story related to death. The Buddha in one of his lives as a bodhisatta was a farmer. His family members were; his wife, his son, his daughter, his daughter-in-law & their maidservant. Once he & his son were working in the field & suddenly the son was bitten by a poisonous snake & died.
__ Therefore the bodhisatta sent a message to his family & asked them to come to the field by bringing meal only for one person. The mother knew what happened to her son. After taking his meal, they prepared for the funeral. All five of them did not show any sorrow or grief. This made the King of the 33 gods (Sakka) curious about it & came down to the earth disguised as a human being for inquiry. Each of their answer to Sakka was as followed.
(1) The bodhisatta (the father): It was like a snake changing its skin.
With deep sorrow & crying for the dead one, it brought no benefit to anyone. The dead one also did not know anything for their sorrow & crying. Even the dead body was burnt with fire; it did not feel anything about it.
(2) The bodhisatta’s wife (the mother):
Her son was not invited by them (parents) to come & leave (i.e., by his kamma to be born & to die). Therefore he came to them by himself & left them by himself.
(3) The sister (the bodhisatta’s daughter):
Crying with sorrow brought disadvantages. It made others had worry & concern.
(4) The daughter-in-law (the son’s wife):
Crying with sorrow for the dead was like a child crying for the moon. Expecting or desiring for something which could not be attained was a kind of foolishness & stupidity.
(5) The maidservant:
Crying with sorrow for the dead one was like a pot after broken apart could never come back to normal. So it was useless & unprofitable.
__ If we observe & contemplate; what they had said, these people were not ordinary ones. Their minds were quite mature with the practice of contemplation on death. So worldlings also can overcome sorrow with practice & contemplation. Sorrow arises by wrong view & wrong thinking.
The Buddha gave many ways of Dhamma to deal with kilesa. With regular practice & contemplation, the mind will become mature & easily to overcome their worldly dhamma. With satipatthāna practice also can overcome sorrow & lamentation. At the beginning of the Satipatthāna Sutta,
the Buddha said; “Monks this is the direct path for the purification of beings, for the surmounting of sorrow & lamentation, for the disappearance of dukkha & discontent, for acquiring the true method & realization of Nibbāna.”
Tha-bye-kan Sayadaw gave the example of Mallikā, who was the wife of Bandula. At the time when she was serving the monks with foods & receiving the news of her husband & their 30 sons were killed. She continued to serve the monks without emotion. And suddenly a butter pot fell off & broken. Ven. Sariputta saw it & comforted her. Then she showed the letter to the venerable & said that even she had been overcome sorrow & grief on the death of the family members.
The reason for her sorrowless was coming from her practice. She was already a stream-winner (sotāpanna).
__ Here to include two stories of the Buddha’s two female greate disciples. They were Theri Patācāra & Theri Kisā Gotami. Both of them were suffered from deep sorrow when their beloved ones died.
After meeting with the Buddha overcame their sorrow with Dhamma & practice. And then both became unshaken & sorrowless.
Patācārā:
She had lost her husband & her two sons, as well as her parents & 3 brothers. So she was driven to near insanity. When she met the Buddha, he comforted her with Dhamma. She should not has fear because he could protect & guide her. Throughout saṁsāra (the round of existence), the number of tears she had shed on account of the deaths of the family members was voluminous.
Even it was more than the water of the four great oceans. The Buddha taught her you should not think too much about those who were already gone. Then the Buddha spoke the two following verses.
Verse 288: “Not sons, nor parents & close relatives can protect one
assailed by death; indeed, nobody can give protection.”
Verse 289: “Knowing this, the wise restrained by morality should
quickly clear the hindrances to the path leading to Nibbāna.”
After the discourse, Patācārā attained the Path & Fruit as a stream winner. Later she becomes a bhukkauni. One day she was cleaning her feet with water. As she poured the water for the first time, it flowed only a short distance & disappeared. And then she poured for the 2nd & third time successively & it had the same nature. She came to perceive the three stages in the life of beings. The Buddha knew these all. So using his supernormal power from the Jetavana monastery sent forth his radiance & appeared to her. And then said the following verse.
Verse 113: “Better than living a hundred years without seeing the arising & passing away of the five khandhas is the one who lives a day & discerning of it.”
At the end of the discourse, Theri Patācārā attained arahantship.
Kisā Gotami:
She was from Sāvatthi & a rich man daughter. After she was married & a son was born to her. Unfortunately, her son died just like a toddler. She was stricken with sorrow & grief. She carried her dead son’s body & went about asking for medicine to restore her son’s life.
At last she met with the Buddha for help. He asked her to get some mustard seeds from houses where there had been no death. She could not find a single house where death had not occurred. As soon as she realized this point, her attachment towards her dead son had changed. She discarded the dead body & went back to see the Buddha.
The Buddha said to her; “Gotami, you thought that you were the only one who lost the son. Death comes to all beings. Before their desire is fulfilled, death takes them away.” With this talk, she penetrated the inconstant, suffering & not-self nature of the five khandhas & entered the stream (became a sotāpanna).
__ Later she became a bhikkhuni. One day as she was lighting the lamps & observing the flames flaring up & dying out. The Buddha, through supernormal power, saw her from the monastery, & sent forth his radiance & appeared to her. And asked her to continue the contemplation on the impermanence nature of phenomena. The Buddha spoke the following verse.
Verse 114: “Better than living a hundred years without seeing the Deathless
(i.e., Nibbāna) is the one who lives a day & seeing it.”
At the end of the discourse, Theri Kisā Gotami attained arahantship.
__ Therefore, contemplation on death is a very important meditation subject for everyone to transcend dukkha. If we talk about it from the suttas & stories, there is a lot to say. The weaver girl became a sotapanna before she died with the accident was the outcome of this practice. Her father out of grief for her death, later ordained & practiced became an arahant.
Ven. Yasa in one of his past lives, he was helping to bury & cremated corpses. Because of the frequent contemplation on death, in his last life easily to give up all his wealth & pleasures by seeing the women as corpses. And then he met the Buddha by listening to his talk and attained arahantship. Frequent contemplation can lead to love, compassion & concern for others as we share the same nature.
And then we shall not waste our precious lives & time for many useless things & matters. Instead, we become heedful & diligent in wholesome dhammas. The Buddha’s teachings were always based on right views & right thoughts or thinking. Without it, any experience becomes fruitless & even harmful. We can see many doctors & workers are working with corpses. Do deaths & loathsomeness of the body have any effect on them? Mostly not! In the beginning, it might be unpleasant for them dealing with corpses.
In the long run, it becomes a habit & they used to them. People are doing evil things with wrong views & thoughts, even worse. Battles between drug gangs & terrorists, deaths become their pleasures. Media on violence become a pleasure for a lot of people. This is one of the causes of violence in societies (e.g., gun shootings in the US).
[/size]
這一切都稱為憂。此處的憂（soka）與衰及苦相連。不還者與阿羅漢已超越憂；其他人則只能透過修行與如理思惟加以克服。首先須知道憂所帶來的苦，才能將它放下。這裡我想說一個真人真事：一個人面對死亡時，給自己與家人造成了憂苦。
這個故事有一些很好的教訓，值得我們思惟。我住在臺灣東海岸，每逢新年，都會去探望年邁的母親；為此，我得在這位在家人的家中住上幾天。他有抽菸的習慣。去年，他被診斷出第二期肺癌；此前兩三年，我曾不止一兩次催促他檢查肺癌。
他沒有接受我的建議，只輕率地說自己不會有問題；這是他最初的一項重大錯誤。他是一位成功的商人，經營多項事業。每年在他家停留的幾天裡，我總邀請他一起討論佛法與修行。即使彼此都有空，他也從未認真看待。相識的幾年間，我不斷勸他談法，他只來過兩三次，而且從未久留。空閒時來東海岸探望我們這群人，也只是前來向我禮敬。他總愛與其他朋友討論、爭辯佛教，卻從不和我談。因此，他對佛教的認識非常有限，並從自己的思考中生出邪見。
思考生意或金錢，與思考佛法截然不同。一個人能憑頭腦在商業上成功，並不表示他有智慧、明智。世間聰明的愚人比智者更多；佛法是使聰明人成為智者的最佳教育。
沒有良師指導與學習，任何人都不可能充分了解佛教。因此，死亡來敲門時，他非常恐懼驚慌。他接受了一年化學治療，仍未成功，甚至因求生不得而失去對三寶的信心。他不久前才為了脫離危險而皈依佛、法、僧，做法與其他信仰者相同：不依靠自己的內在德行，反而轉向外在力量；不用正見觀察，反而運用邪見。
最後，他生起疑惑，失去對佛、法、僧的信心。佛陀並非救世主，自然界也沒有那樣的事物。他去世前一天想見我；我才剛因手術出院，便趕去看他。翌日，他就去世了。我們不知道他從疾病與死亡中學到了什麼；對我而言，這本書正因他的疾病而產生。他把時間、精力與機會全都誤用在追逐財富上。多數人可能以為，能賺大錢、事業成功的人，就是頭腦靈活、聰明精明。
受欲貪、愛與貪婪影響的心，不可能有智慧。疾病與死亡來臨時，金錢、權力、地位都變得無用；死後，除了善、不善業及其果報跟隨我們，其他任何東西都帶不走。
幾年前，一位我認識的比丘自殺；他的老母親也因極度悲痛，跟著自殺。
多數人不願聽見或看見老、病、死，總想盡可能遠離它們。然而逃避並不會帶來任何利益；這些是自然過程，每個人都會遇到。大型公立醫院是學習、觀察這些現象的好地方。
《增支部》中，佛陀有一篇關於五種常應憶念之事的開示，對每個人都很重要。以下五項事實，應當經常思惟：
1. 我是老法，未能超越衰老。
2. 我是病法，未能超越疾病。
3. 我是死法，未能超越死亡。
4. 我必將與一切所愛、所喜者分離。
5. 我是業的所有者、業的繼承者；以業為生處、以業為親屬、以業為依歸。無論我造的是善業或惡業，都將成為它的繼承者。
佛陀接著說明反覆思惟這五項事實的理由：
1. 有些眾生沉醉於青春，因此以身、語、意行惡。經常思惟自己不能免於衰老，對青春的沉醉便會完全捨棄或逐漸減弱。
2. 有些眾生沉醉於健康，因此以身、語、意行不善。經常思惟自己不能免於疾病，對健康的沉醉便會完全捨棄或逐漸減弱。
3. 有些眾生沉醉於生命，因此以身、語、意行不善。經常思惟自己不能免於死亡，對生命的沉醉便會完全捨棄或逐漸減弱。
4. 有些眾生對所愛、所喜者懷有欲與貪，因此以身、語、意行不善。經常思惟終將與所愛分離，對所愛、所喜者的欲貪便會完全捨棄或逐漸減弱。
5. 有些眾生以身、語、意行惡。經常思惟自己是業的所有者與繼承者，他們的不善行便會完全捨棄或逐漸減弱。
《增支部》還有另一篇與死亡有關的經，名為 AN 4.184〈無畏經〉。若了解自己為何害怕死亡，便知道如何恰當、有效地面對；否則，愁、悲、苦、憂、惱便會生起。
生聞婆羅門（Jāṇussoṇi）去見佛陀，對他說：「我持這樣的見解與看法：凡受死亡支配者，沒有一個不害怕、不恐懼死亡。」佛陀回答，事實並非如此：有人害怕、恐懼死亡，也有人不怕；不過，多數眾生確實畏懼死亡。佛陀分別說明四種原因。害怕死亡的人是：
1. 尚未捨棄對欲樂的貪、欲、喜愛、渴求、熱惱與愛。當他罹患重病時，想到自己心愛的欲樂將被奪走，自己也將與它們分離，便悲傷、受折磨、哭泣、捶胸，乃至精神錯亂。
2. 尚未捨棄對身體的貪、欲、喜愛、渴求、熱惱與愛。當他罹患重病時，想到自己心愛的身體將被奪走，自己也將與身體分離，便悲傷、受折磨、哭泣、捶胸，乃至精神錯亂。
3. 沒有行善，沒有造作善巧之事，沒有保護恐懼中的人，反而造作邪惡、殘暴、殘酷之事。他知道死後將往生惡趣，因而悲傷、受折磨、哭泣、捶胸，乃至精神錯亂。
4. 對正法仍有疑惑與困惑，尚未獲得確信。〔也就是帶著疑與邪見死亡的凡夫。〕
由以上四項原因可知，害怕死亡者執著欲樂、執著自己的身體、曾造惡事，或是帶著疑與邪見死亡的凡夫；不怕死亡者則恰好相反。我們曾見過一些面帶微笑而死的禪修者，其中既有上座部佛教徒，也有大乘佛教徒。所以，每個人都不應逃避老、病、死等苦與不悅之事，而應深入認識它們，接受它們是事實與自然過程，並學習如何善巧面對。只有透過學習與修行，才能成功處理，超越愁、悲、苦、憂、惱。
有一則與死亡有關、十分有趣的本生故事。佛陀某一世為菩薩時，是一位農夫。家中有妻子、兒子、女兒、媳婦與女僕。一次，他與兒子在田間工作，兒子突然被毒蛇咬死。菩薩便捎信回家，要家人只帶一個人的飯到田裡。母親因此知道兒子出了事。菩薩吃過飯後，眾人準備喪事；五個人都沒有顯露憂傷。三十三天之主帝釋對此感到好奇，便化作人身來到人間查問。他們各自如此回答：
1. 菩薩，也就是父親：死亡如蛇蛻皮。為死者深深悲傷、哭泣，不能給任何人帶來利益；死者也不知道親人的悲傷與哭泣。即使遺體被火焚燒，也毫無感受。
2. 菩薩之妻，也就是母親：父母沒有邀請兒子前來，也沒有叫他離開；他依自己的業來投生、死亡，自己來到我們身邊，也自己離去。
3. 姐姐，也就是菩薩之女：悲傷哭泣只會帶來不利，使別人也感到擔憂。
4. 媳婦，也就是亡者之妻：為死者悲哭，如同孩子哭著要月亮。期待、欲求不可能得到的事物，是一種愚癡。
〔莫哥禪師說：「沒有比把已不存在的事物當成『我』與『我的』更瘋狂的了。」〕
5. 女僕：為死者悲哭，如同破碎的陶罐不可能恢復原狀，毫無用處，也沒有利益。
仔細觀察他們所說的話，就知道這些人不是普通人；他們經常修習死隨念，心已相當成熟。因此，凡夫也能透過修行與觀察克服憂；憂由邪見與邪思惟生起。
佛陀教導許多對治煩惱的方法。經常修行、觀察，心便逐漸成熟，更容易克服世間法；修習四念住也能超越愁悲。《念住經》開頭，佛陀說：「比丘們，這是使眾生清淨、超越愁悲、滅除苦憂、成就正道、體證涅槃的唯一道路。」
Tha-pye-gan 禪師舉出班都拉之妻茉莉迦的例子。她正在供僧時，收到丈夫與三十個兒子全遭殺害的消息，仍不動聲色地繼續供養。這時，一只盛酥油的壺突然掉落破碎。（《法句義註》I.228以下，349–356；《本生》IV.148以下；《中部義註》II.753以下）
舍利弗尊者看見後安慰她。她便把書信拿給尊者看，說自己甚至已能克服家人死亡帶來的憂悲。她之所以無憂，是由於修行；她已是一位預流者。
以下是佛陀兩位傑出女弟子的故事：波吒遮羅長老尼與吉沙·喬達彌長老尼。兩人都曾因所愛之人死亡而陷入深重悲傷；遇見佛陀後，她們依佛法與修行克服憂苦，最後都心不動搖、無憂。
—— 波吒遮羅
她失去了丈夫、兩個兒子、父母與三個兄弟，幾近發狂。遇見佛陀時，佛陀以法安慰她，告訴她不必害怕，因為佛陀能保護並引導她。在漫長輪迴中，她因家人死亡所流的淚水極其浩瀚，甚至多過四大海之水。
佛陀教她：「不應過度思念已經離去的人。」接著說了以下兩偈：
第288偈：「遭死亡襲擊時，兒子、父母與親屬都不能保護；任何人都不能給予庇護。」
第289偈：「智者了知此事，以戒自制，應迅速清除通往涅槃之道的障礙。」
開示結束時，波吒遮羅證得預流道果，後來出家為比丘尼。一天，她用水洗腳。第一次倒水時，水流不遠便消失；第二次、第三次倒水，也依次呈現相同性質。她由此察知眾生生命的三個階段。佛陀知道這一切，便從祇園精舍以神通放出光明，顯現在她面前，說了以下偈頌：
第113偈：「若活一日，能辨識五蘊的生起與滅去，勝過活一百年而未見五蘊生滅。」
開示結束時，波吒遮羅長老尼證得阿羅漢果。（《長部義註》III.746；《中部義註》I.188；《自說義註》127；或《長老尼偈義註》47、117、122）
—— 吉沙·喬達彌
她生於舍衛城，是富人之女，婚後生了一個兒子。不幸的是，兒子在蹣跚學步時便去世。她悲痛欲絕，抱著兒子的遺體四處求人給藥，使孩子復生。最後，她來到佛陀面前求助。佛陀要她從從未有人死亡的家庭取一些芥子；她卻找不到任何一戶未曾有人死亡。明白這一點時，她對亡子的執著發生轉變，便棄下遺體，回去見佛陀。
佛陀對她說：「喬達彌，你以為只有自己失去兒子；死亡會降臨一切眾生。他們的欲望尚未滿足，死亡便將他們帶走。」聽完開示，她通達五蘊無常、苦、無我的本性，證得預流果。後來，她出家為比丘尼。一天點燈時，她觀察火焰燃起又熄滅。佛陀在精舍中以神通知道她的情況，便放出光明，顯現在她面前，要她繼續觀察諸法無常的本性，並說以下偈頌：
第114偈：「若活一日，得見不死 —— 即涅槃 —— 勝過活一百年而未見不死。」
開示結束時，吉沙·喬達彌長老尼證得阿羅漢果。（《長老尼偈義註》174以下；《譬喻經》II.564以下；《法句義註》I.270以下；《增支部義註》I.205）
所以，死隨念是每個人超越苦都非常重要的禪修業處。若從經典與故事來談，還有很多可說。織女因修死隨念，在意外死亡前證得預流果；她的父親因女兒死亡而悲痛，後來出家修行，證得阿羅漢果。
耶舍尊者過去某一世曾幫忙埋葬、火化屍體。由於經常觀察死亡，最後一世看見女人如屍體時，便能輕易放下全部財富與享樂；其後遇見佛陀，聽聞開示而證得阿羅漢果。
經常觀察死亡，能使我們對同具此一自然本性的他人生起慈愛、悲憫與關懷；也不會把珍貴生命與時間浪費在許多無用之事上，反而會不放逸、精勤培育善法。
佛陀的教導始終建立在正見與正思惟上；缺少兩者，任何經驗都不會結果，甚至可能有害。我們看見許多醫師與工作人員日常接觸屍體；死亡與身體不淨對他們有何影響？多數沒有。最初處理遺體時可能感到不適，久而久之成了習慣，也就習以為常。
人在邪見與邪思惟下造惡，情況更加糟糕。毒販幫派與恐怖分子的戰鬥，使死亡變成他們的快樂；許多人也把媒體中的暴力當作娛樂。這是社會暴力的一項成因，例如美國的槍擊事件。
摯愛之人罹患重病、臨終或死亡時，幾乎人人都會遭遇憂、悲、苦；沒有人能逃避，因為這是自然過程。不過，雙方都可以努力克服憂。最重要的是正在經歷疾病與死亡的人如何面對，因為臨終一刻對下一次投生極為重要。
疾病、臨終與死亡是一個廣泛的主題。我已整理莫哥禪師三卷相關開示，對處理這些事情很有幫助。這裡，我想收錄母親之死，以及一位十四歲女禪修者之死。
—— 紀念並致敬一位無私的母親
2019 年農曆新年前夕，我到臺北探望母親。住了幾天後，我對她有一種奇怪的感覺：她的臉像天真的孩子，彷彿正渴望某件事；當時我不知道那是什麼。那年四月四日，依足歲是母親九十九歲生日；農曆則落在四月一日。為紀念生日，母親與幾個女兒的家人在餐廳共進午餐。她告訴四個孫兒女，這可能是最後一次和他們相聚。
傍晚回家後，她腹痛、嘔吐，家人把她送到附近診所。檢查後，醫師認為是胃病，開了藥；她不能吃固體食物，只能喝稀粥。兩天後，她感覺好些。四月四日晚間，我打電話給母親祝壽；那是我們最後一次交談。
四月八日或九日，她再次發病。家人擔心情況，把她送往中和醫院；小妹在四月十日告訴我她的狀況。
十三日，我用過午前餐後，妹妹來電說母親隨時可能去世，要我前去探望。我在十四日星期日上午乘火車到臺北，看見母親躺在病床上，接著呼吸器。她心跳很快，內臟功能不佳；看到她呼吸困難、身體不適，我心裡很痛。
我和其他人照顧她兩天。因為不知道她何時離世，我在十八日星期四回去；那是我的錯誤。十八日下午一時多，臺灣發生規模六點一的強震，整棟大樓都在搖晃。地震前，母親清醒著，久久凝視孩子們的臉。她神情安詳，沒有任何憂傷；那是我與母親最後一次目光相接。我會永遠記得母親慈祥溫柔的眼神；她以身作則，教會我許多事。
十九日，我正在用午前餐，妹妹通知我，母親已於上午十一時三十分安詳去世。上午十時至十時三十分之間，又發生一次地震。母親臨終時，呼吸逐漸減至零；最後一息結束時，她的頭微微轉向右側，安詳離世。
母親從發病住院到離世，只經歷九或十天的掙扎。她一生造作許多善業，是一位好女兒、好妻子、好母親。她身體一直很健康，直到九十七歲仍曾到許多國家旅行；一生也作了許多布施。這正是佛陀的教誡：「諸惡莫作，眾善奉行，自淨其意。」
我以感恩與敬意，把《以吉祥帶來的法之保護》獻給我的母親，也獻給所有以無私之愛疼愛子女的母親。
—— 瑪·特特昂 —— 一位傑出的孩子
關於瑪·特特昂（Ma Htet Htet Aung）的資料，來自她喪禮的錄影，以及她的禪修導師烏·蘇難陀（U Sunanda，莫哥法光禪修中心）的敘述。
依烏·蘇難陀禪師所說，瑪·特特昂來自緬甸撣邦北部皎梅市，是父母的獨生女，也是全邦第一名的優秀學生。她廣為人知，深受眾人喜愛；錄影中，她的校長含淚談起她。她各方面都很優秀，是孝順父母的女兒，待人人都親切。十一歲便開始學習並修習禪法。
2005 年，十四歲的她罹患登革熱，病情似乎危及生命。她沒有留在醫院，而是回到家中。她提前一週知道自己將死，對母親說：「媽媽！我活不過七天。如果同學來看我，請代我接待他們；讓我專心修行。」
她請母親準備一些佛法錄音帶，其中包括莫哥禪師關於臨終與死亡的開示，例如《微笑或愁容而死》、《如何面對受》、《患病的頗求那比丘》、《四種死亡方式》、《七覺支》等。
由此可見，這個女孩聰明而有智慧，知道臨終時應聽什麼法。
我在錄影中看見了拍攝日期，已記不起確切哪一天，只記得是 2005 年 4 月，恰好也是我母親去世的月份。四月是緬甸夏季最熱的月份。錄影開始時，賓客陸續來到她家參加喪禮；她沒有生命的身體躺在鋪有地毯的地面。
遺體的情況不像一般屍體：雙眼閉合，膚色明淨，肌肉柔軟有彈性，整個身體很容易彎曲。最不尋常的是，雖在酷熱夏季已經過了三天，遺體仍沒有發出惡臭。
瑪·特特昂是一位漂亮的女孩，躺著時彷彿沉睡的白雪公主。她的皮膚或許不像雪一樣白，心卻清白如雪。她的去世是父母的重大損失。父親平靜地接待賓客、安排喪禮，母親卻悲傷流淚。遺體被抬到空地，在那裡火化。
相較於天界壽命，瑪·特特昂十四年的短暫人生只有幾個小時；然而她善用了生命。雖然壽命很短，她仍是一個智者（paṇḍita）般的孩子。許多人卻在受污染的媒體娛樂中，愚癡地耗用生命與時間，使自己成為愚人（bāla）。若想進一步了解臨終與死亡，可參考莫哥禪師的開示。
35. Sorrowless
__ Sorrow in the Pali word is called soka. Encounter sorrow things & the mind has displeasure feeling of mental factor is called soka. Every time soka arises, including dosa (hatred). The deep sadness of sorrow is quite common in people of today. Sorrow comes from the loss of one’s loved family member, from lost one’s fortunes & the fortunes of friends, etc.
All these are called soka. Here sorrow (soka) has a connection with loss & pain. The non-returner & arahant overcome sorrow. For others only by practice & wise contemplation. First has to know about the sufferings come from soka so that we can let go off it. Here I want to tell a true story of a man when encountered with death, which created sorrow for him & the family. This story had some good lessons for us to contemplate. I was living on the eastern coast of Taiwan.
On every new year, I use to pay a visit to see my very old mother. For this purpose, I had to stay for a few days in this layman’s home. He was a cigarette smoker. Last year he had found out with the lung cancer of the second stage. Two or 3 years before I urged him to has a medical check-up for lung cancer more than one or two times.
He did not take my suggestions & responded lightly as he would have no problem. This was one of his first great mistakes. He was a successful businessman & dealing with many businesses. Every year during my few days at his home, I was always invited him to discuss the Dhamma & practice.
Even both of us had free time; he never took it seriously. During these few years of our friendship, I always urged him to discuss Dhamma. He came for 2 or 3 times only & never stayed very long. When he came to the eastern coast in his free times to see our group, he only came & paid respect to me. He always discussed & argued about Buddhism with other friends and never with me. So he had very limited knowledge of Buddhism with wrong views which came out from his thinkings.
Thinking of business, money & Buddhism are two quite different things. Someone had success in business with his brain did not mean he was wise & intelligent. No-one can know about Buddhism very well without a good teacher & study. So when death came & knocked on his door, he was fear & frightened. He had to take treatment with chemotherapy for a year without success. Even he lost his faith on the triple gems for his survival. He took refuge in the Buddha, Dhamma & Sangha recently to come out from dangers.
It was the same as like other faiths. Instead of relying on his inner qualities, he turned towards outside power. Instead of using the right view for contemplation, he used the wrong view. At last he had doubt & lost his faith in the Buddha, Dhamma & Sangha. The Buddha was not a savior & also did not has such a thing in nature. He wanted to see me the day before he died. I just came out from the hospital for an operation and rushed to see him. He passed away the next day.
__ What did he learn from his illness & death we did not know? For me, this book came out from the result of his illness. He misused his time, energy & chances for wealth only. Most people may think someone can make a lot of money & success in business is bright, intelligent & smart.
A mind influenced by lust, craving & greed cannot be wise. When illness & death come; money, power & status are becoming useless. After death, we cannot take anything with us except the unwholesome & wholesome actions (their results) will follow us.
A few years ago, a monk who I knew had committed suicide. His old mother also out of grief and sorrow, followed him with suicide. Most people do not want to hear or see old age, sickness & death. They would try to stay away from these things as much as possible. We do not benefit anything by running away from these things. These are natural processes & everyone will encounter it. Public big hospitals are very good for studying & observing these things. In the Aṅguttara Nikāya, there was a discourse by the Buddha for the Five Subjects for Contemplations. These were very important for everyone.
There are five facts that one should reflect very often. These are:
(1) I am subject to aging, have not gone beyond aging.
(2) I am subject to illness, have not gone beyond illness.
(3) I am subject to death, have not gone beyond death.
(4) I will grow different, separate from all that is dear & appealing to me.
(5) I am the owner of my action (kamma), heir to my actions, born of my actions, related through my actions, & have my actions as my arbitrator. Whatever I do, for good or evil, to that, will I fall heir? The Buddha continued to talk about the reasoning of these reflections.
(1)There are beings who are intoxicated with youth. Because of that, they conduct themselves in a bad way, in body, speech & mind. But when they often reflect on that fact, intoxication with youth will either be entirely abandoned or grow weaker.
(2) There are beings who are intoxicated with health. Because of that, they conduct unwholesome way, in body, speech & mind. With the often contemplation, intoxication with health will either be entirely abandoned or grow weaker.
(3) There are beings who are intoxicated with life. Because of that, they conduct unwholesome way, in body, speech & mind. With the often contemplation, intoxication with life will either be entirely abandoned or grow weaker.
(4) There are beings who feel desire & passion for the things they find dear & appealing. Because of that, they conduct unwholesome way, in body, speech & mind. With the often contemplation, that desire and passion for the things they find dear & appealing will either be entirely abandoned or grow weaker.
(5) There are beings who conduct themselves in a bad way, in body, speech & mind. With the often reflection, their unwholesome actions will either be entirely abandoned or grow weaker.
__ There was another discourse connection with the death in Aṅguttara Nikāya. It was called Fearless Discourse. If we understand why we are fear of death & can know how to deal with it properly & successfully. Without it, sorrow, lamentation, pain, grief & despair will arise. Janussonin brahmin went to see the Buddha, & said to him as follow.
“I am of the view & opinion that there is no one who, subject to death, is not afraid or in terror of death.”
The Buddha responded as it was not true. Some of them were afraid or in terror of death, & some were not. In truth, the majority of living beings are afraid or fear of death. The Buddha gave four reasons for each of them. The person who is afraid or fear of death:
(1) Someone who has not abandoned passion, desire, fondness, thirst, fever & craving for sensuality. Then he comes down with a serious disease. As he is sick, the thought occurs to him as those beloved sensual pleasures will be taken from him, & he will be taken from them. He grieves & is tormented, weeps beat his breast & grow delirious.
(2) Someone who has not abandoned passion, desire, fondness, thirst, fever & craving for the body. Then he comes down with a serious disease. As he is sick, the thought occurs to him as his beloved body will be taken from him, & he will be taken from his body. He grieves & is tormented, weeps beat his breast & grow delirious.
(3) Someone who has not done what is good, has not done what is skillful, has not given protection to those in fear, & instead has done what is evil, savage & cruel. There is a bad destination for him after death. For that, he grieves & is tormented, weeps beat his breast & grow delirious.
(4) A person in doubt & perplexity, who has not arrived at certainty about the True Dhamma. (This is a worldling who dies with doubt & wrong view).
__ From above the four reasons, someone afraid or fear of death is, attach to sensuality, to one’s body, done evil things & a worldling dies with doubt & wrong view. So someone who is not afraid or fear of death is the opposite. We had been seen some yogis who died with a smile on their faces (both Theravadin & Mahayanist Buddhists).
Therefore everyone, instead of running away from dukkha or unpleasant things, such as old age, sickness & death, should have intimate knowledge about them. Accept them as reality, natural process & learn how to deal with it skillfully. Only by learning & practicing we can deal with it successfully to overcome sorrow, lamentation, pain, grief & despair.
There was a very interesting jataka story related to death. The Buddha in one of his lives as a bodhisatta was a farmer. His family members were; his wife, his son, his daughter, his daughter-in-law & their maidservant. Once he & his son were working in the field & suddenly the son was bitten by a poisonous snake & died.
__ Therefore the bodhisatta sent a message to his family & asked them to come to the field by bringing meal only for one person. The mother knew what happened to her son. After taking his meal, they prepared for the funeral. All five of them did not show any sorrow or grief. This made the King of the 33 gods (Sakka) curious about it & came down to the earth disguised as a human being for inquiry. Each of their answer to Sakka was as followed.
(1) The bodhisatta (the father): It was like a snake changing its skin.
With deep sorrow & crying for the dead one, it brought no benefit to anyone. The dead one also did not know anything for their sorrow & crying. Even the dead body was burnt with fire; it did not feel anything about it.
(2) The bodhisatta’s wife (the mother):
Her son was not invited by them (parents) to come & leave (i.e., by his kamma to be born & to die). Therefore he came to them by himself & left them by himself.
(3) The sister (the bodhisatta’s daughter):
Crying with sorrow brought disadvantages. It made others had worry & concern.
(4) The daughter-in-law (the son’s wife):
Crying with sorrow for the dead was like a child crying for the moon. Expecting or desiring for something which could not be attained was a kind of foolishness & stupidity.
(5) The maidservant:
Crying with sorrow for the dead one was like a pot after broken apart could never come back to normal. So it was useless & unprofitable.
__ If we observe & contemplate; what they had said, these people were not ordinary ones. Their minds were quite mature with the practice of contemplation on death. So worldlings also can overcome sorrow with practice & contemplation. Sorrow arises by wrong view & wrong thinking.
The Buddha gave many ways of Dhamma to deal with kilesa. With regular practice & contemplation, the mind will become mature & easily to overcome their worldly dhamma. With satipatthāna practice also can overcome sorrow & lamentation. At the beginning of the Satipatthāna Sutta,
the Buddha said; “Monks this is the direct path for the purification of beings, for the surmounting of sorrow & lamentation, for the disappearance of dukkha & discontent, for acquiring the true method & realization of Nibbāna.”
Tha-bye-kan Sayadaw gave the example of Mallikā, who was the wife of Bandula. At the time when she was serving the monks with foods & receiving the news of her husband & their 30 sons were killed. She continued to serve the monks without emotion. And suddenly a butter pot fell off & broken. Ven. Sariputta saw it & comforted her. Then she showed the letter to the venerable & said that even she had been overcome sorrow & grief on the death of the family members.
The reason for her sorrowless was coming from her practice. She was already a stream-winner (sotāpanna).
__ Here to include two stories of the Buddha’s two female greate disciples. They were Theri Patācāra & Theri Kisā Gotami. Both of them were suffered from deep sorrow when their beloved ones died.
After meeting with the Buddha overcame their sorrow with Dhamma & practice. And then both became unshaken & sorrowless.
Patācārā:
She had lost her husband & her two sons, as well as her parents & 3 brothers. So she was driven to near insanity. When she met the Buddha, he comforted her with Dhamma. She should not has fear because he could protect & guide her. Throughout saṁsāra (the round of existence), the number of tears she had shed on account of the deaths of the family members was voluminous.
Even it was more than the water of the four great oceans. The Buddha taught her you should not think too much about those who were already gone. Then the Buddha spoke the two following verses.
Verse 288: “Not sons, nor parents & close relatives can protect one
assailed by death; indeed, nobody can give protection.”
Verse 289: “Knowing this, the wise restrained by morality should
quickly clear the hindrances to the path leading to Nibbāna.”
After the discourse, Patācārā attained the Path & Fruit as a stream winner. Later she becomes a bhukkauni. One day she was cleaning her feet with water. As she poured the water for the first time, it flowed only a short distance & disappeared. And then she poured for the 2nd & third time successively & it had the same nature. She came to perceive the three stages in the life of beings. The Buddha knew these all. So using his supernormal power from the Jetavana monastery sent forth his radiance & appeared to her. And then said the following verse.
Verse 113: “Better than living a hundred years without seeing the arising & passing away of the five khandhas is the one who lives a day & discerning of it.”
At the end of the discourse, Theri Patācārā attained arahantship.
Kisā Gotami:
She was from Sāvatthi & a rich man daughter. After she was married & a son was born to her. Unfortunately, her son died just like a toddler. She was stricken with sorrow & grief. She carried her dead son’s body & went about asking for medicine to restore her son’s life.
At last she met with the Buddha for help. He asked her to get some mustard seeds from houses where there had been no death. She could not find a single house where death had not occurred. As soon as she realized this point, her attachment towards her dead son had changed. She discarded the dead body & went back to see the Buddha.
The Buddha said to her; “Gotami, you thought that you were the only one who lost the son. Death comes to all beings. Before their desire is fulfilled, death takes them away.” With this talk, she penetrated the inconstant, suffering & not-self nature of the five khandhas & entered the stream (became a sotāpanna).
__ Later she became a bhikkhuni. One day as she was lighting the lamps & observing the flames flaring up & dying out. The Buddha, through supernormal power, saw her from the monastery, & sent forth his radiance & appeared to her. And asked her to continue the contemplation on the impermanence nature of phenomena. The Buddha spoke the following verse.
Verse 114: “Better than living a hundred years without seeing the Deathless
(i.e., Nibbāna) is the one who lives a day & seeing it.”
At the end of the discourse, Theri Kisā Gotami attained arahantship.
__ Therefore, contemplation on death is a very important meditation subject for everyone to transcend dukkha. If we talk about it from the suttas & stories, there is a lot to say. The weaver girl became a sotapanna before she died with the accident was the outcome of this practice. Her father out of grief for her death, later ordained & practiced became an arahant.
Ven. Yasa in one of his past lives, he was helping to bury & cremated corpses. Because of the frequent contemplation on death, in his last life easily to give up all his wealth & pleasures by seeing the women as corpses. And then he met the Buddha by listening to his talk and attained arahantship. Frequent contemplation can lead to love, compassion & concern for others as we share the same nature.
And then we shall not waste our precious lives & time for many useless things & matters. Instead, we become heedful & diligent in wholesome dhammas. The Buddha’s teachings were always based on right views & right thoughts or thinking. Without it, any experience becomes fruitless & even harmful. We can see many doctors & workers are working with corpses. Do deaths & loathsomeness of the body have any effect on them? Mostly not! In the beginning, it might be unpleasant for them dealing with corpses.
In the long run, it becomes a habit & they used to them. People are doing evil things with wrong views & thoughts, even worse. Battles between drug gangs & terrorists, deaths become their pleasures. Media on violence become a pleasure for a lot of people. This is one of the causes of violence in societies (e.g., gun shootings in the US).
[/size]
-
Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
36. 無垢 ｜ Dustless
一個人的心無塵垢，這是什麼意思？此處的「塵」是譬喻，代表貪、瞋、癡；三者是不善法的三根。無塵之心遠離貪瞋癡，也就是阿羅漢之心。遠離煩惱的心，就是無垢之心。
煩惱有十種：貪、瞋、癡、慢、邪見、疑、昏沉、掉舉、無慚、無愧。之所以稱為煩惱（kilesa），是因為它們使心受苦、受折磨，把眾生拖入心受污染、德行匱乏的狀態。以下有一則與塵垢有關的有趣故事，就是周利槃陀伽的故事。
—— 周利槃陀伽尊者
他是王舍城一位長者的外孫。這位長者有兩個外孫：摩訶槃陀伽與周利槃陀伽。摩訶槃陀伽加入佛教僧團，後來證得阿羅漢果。
周利槃陀伽也跟隨兄長出家。他因過去業而生性遲鈍；迦葉佛時，他曾嘲笑一位十分愚鈍的比丘，這個業在今生結果。即使看似極輕微的過失，也可能帶來重大的果報；所以，我們須謹慎一切行為。
他用了四個月，仍不能背下一首偈。兄長摩訶槃陀伽對他非常失望，要他離開僧團。大約同一時間，耆婆醫師來到寺院，邀請佛陀與僧團到家中受食；摩訶槃陀伽負責分派赴齋的比丘。他沒有把周利槃陀伽列入名單。周利槃陀伽得知後，決定離開僧團。佛陀知道整件事，便勸他不要離開，並給他一塊潔白的布，作為修行所緣。
佛陀要他坐在香室 —— 佛陀的住處 —— 前，不停搓揉白布，同時反覆念 "rajoharaṇa"，意為「除去塵垢」。交代之後，佛陀便與眾比丘前往耆婆家。
周利槃陀伽持續搓揉白布，像持咒般不斷念著 "rajoharaṇa"，因而生起定。過了一段時間，白布逐漸變髒；他由此體會一切有為法無常的本性。
佛陀在耆婆醫師家中，知道周利槃陀伽的修行進展，便放出光明，顯現在他面前，作以下教導：「不只是這塊布被塵土弄髒；自己內在也有貪、瞋、癡的塵垢。只有清除心中這些塵垢，才能達到目標，證得阿羅漢果。」
周利槃陀伽領會佛意，繼續觀照，不久便具四無礙解而證得阿羅漢果。他不再是愚鈍之人，而成為一位無垢者。
關於無穢、無垢，還有一部更重要的經，就是《中部》MN 5〈無穢經〉，由舍利弗尊者向比丘們宣說。每個人都應了解這部經，守護自己的心，不使它受到染污。舍利弗尊者說明四類人：
1. 心中有垢，卻不知道自己有垢；
2. 心中有垢，也知道自己有垢；
3. 心中無垢，卻不知道自己無垢；
4. 心中無垢，也知道自己無垢。
他們有何差別？將會如何？舍利弗尊者如此回答：第一類與第三類較為低劣，因為不知道自己的情況，也就是無知；第二類與第四類較為優勝，因為知道自己的情況，也就是有智。
1. 第一類人心中有垢，卻不知道。因此，他不會生起欲求、付出努力、激發精進，以去除那項心垢；最後將以有貪、有瞋、有癡、有垢、有染之心去世。
舍利弗尊者以銅缽為喻：從商店取來一只沾滿塵土污垢的銅缽，主人既不清洗，也不使用，反而把它丟在塵埃中；過了一段時間，銅缽變得更加骯髒、黯淡。
2. 第二類人心中有垢，而且知道。因此，他會生起欲求、付出努力、激發精進，以去除那項心垢；最後將以無貪、無瞋、無癡、無垢、無染之心去世。
這如同一只沾滿塵土污垢的缽，主人把它洗淨、拿來使用，不再丟在塵埃中；銅缽因而愈來愈乾淨、沒有鏽斑。
3. 第三類人心中無垢，卻不知道。因此，他會注意可愛所緣，心便受到貪染；最後將以有垢、有染之心去世。
這如同一只原本十分潔淨、沒有鏽斑的缽，主人卻不用也不清洗，反而把它丟在塵埃中；過了一段時間，銅缽便沾染更多污垢，變得黯淡。
4. 第四類人心中無垢，而且知道。因此，他不會注意可愛所緣，心也不會受到貪染；最後將以無垢、無染之心去世。
這如同一只十分潔淨、沒有鏽斑的缽，主人把它拿來使用並保持清潔，不丟在塵埃中；它便愈來愈乾淨、沒有鏽斑。
所以，第一與第三類人帶著垢染生活，也帶著垢染死亡，因而較為低劣；第二與第四類人不帶垢染地生活，也不帶垢染地死亡，因而較為優勝。
今日人類又如何？可以用上述標準觀察當前世界。大多數人如第一類：心有垢染，自己卻不知道。今日世界有許多不同類型的媒體，使人的心愈來愈受污染。多數人無論身在何處、正在做什麼，總是不停使用手機或智慧型手機，愈來愈像毒癮者。真正有益的媒體很少，因為那樣賺不到錢；商人也知道這一點。他們因過度貪婪，使用各種誘餌鉤住、困住愚人。
有些佛教出家人與在家人或許如第二類：他們知道佛陀的教法，也依教奉行。天真的兒童則如第三類。若從家庭、學校、社會乃至政府層面，觀察今日世界的教育制度，幾乎看不到多少道德或倫理教育。
因此，家庭、學校與社會不知道何者是善、何者是不善，只從媒體學習一切。接受大量染污的教育，人便會過染污的生活；今日世界充滿社會與環境問題，已使這一點十分清楚。
佛教聖者如第四類，也就是從預流者至阿羅漢。不還者與阿羅漢對世間事物沒有興趣，也不受其污染。
沒有人天生就是無垢者；無垢必須由學習、修習佛法而成就。為了獲得最上吉祥與保護，我們不應錯失這個機會；否則，我們的輪迴永遠不會終止。
36. Dustless
__ A person mind is dustless. What does it mean? Here dust is a metaphorical term & represents greed (lobha), dosa (hatred) & delusion (moha). These are the three roots of unwholesome phenomena. A dustless mind is free from greed, hatred & delusion, which is an arahant’s mind. A mind frees from defilements is a dustless mind.
There are ten defilements; greed, hatred, delusion, conceit, wrong views, doubt, sloth, restlessness, shamelessness & fearlessness of wrongdoing. The defilements (kilesa) are so called because they afflict & torment the mind. They defile beings by dragging them down to a mentally soiled & deprived condition. There was an interesting story connected with dust. This was the story of Cūlapanthaka.
Ven. Cūlapanthaka:
He was a grandson of a banker of Rājagaha. The banker had two grandsons, Mahāpanthaka & Cūlapanthaka. Mahāpanthaka joined the Buddhist order & over time became an arahant.
Cūlapanthaka also followed him & became a monk. He was born as a dullard because of his past kamma. At the time of the Buddha Kassapa, he had made fun of a very dull monk. This kamma took fruit in this life. Even the slightest fault could become a big result. Therefore we have to be careful about all our actions.
Even he could not memorize a verse in 4 months. His brother Mahāpanthaka was very disappointed with him & asked him to leave the order. About that time, doctor Jivaka came to the monastery & invited the Buddha & Sangha to his house for a meal. Mahāpanthaka was in charge of assigning the monks to meal invitations.
So he left out Cūlapanthaka from the list. When Cūlapanthaka knew this & decided to leave the order. The Buddha knew all about it & asked him not to leave. He then gave him a clean white piece of cloth for the practice.
Instructed him by sitting in front of the Perfumed Chamber (The Buddha’s dwelling place) & rubbed the piece of cloth all the time & repeated the word “rajoharanam” which mean taking on impurity. And then with the monks, the Buddha went to Jivaka’s place.
Meanwhile, Cūlapanthaka went on rubbing the piece of cloth all the times & repeating the word “rajoharanam” like chanting a mantra all the time. This led to samādhi & after some time the piece of cloth became soiled. Cūlapanthaka came to realize the impermanent nature of all conditioned phenomena. From the house of doctor Jivaka, the Buddha knew about the progress of Cūlapanthaka’s practice. He sent forth his radiance & appeared in front of him. The Buddha gave him the following instruction.
“It was not only the piece of cloth was made dirty by the dust, but within oneself also there existed the dust of passion, ill-will & ignorance (raga), (dosa) & (moha). Only by removing these dust of the mind could achieve the goal & attained arahantship.”
Cūlapanthaka got the message & kept on contemplation & in a short time attained arahantship with analytical knowledge. He had ceased to be a dullard & became a dustless person.
__ There was a more important sutta on taintless or dustless. This was in the Majjima Nikāya called Discourse on Taintlessness-Aṅangana Sutta. Ven. Sariputta gave it to the monks. This sutta was very important for all to know it & look after the mind not to be tainted or soiled. Ven. Sariputta explained four types of individual. These are:
(1) A person has mental taints in his mind & does not know about it
(2) A person has mental taints in his mind & know about it
(3) A person has no mental taint in his mind & does not know about it.
(4) A person has no mental taint in his mind & know about it.
__ So, what are the differences & what happened to them? Ven. Sariputta gave the following answers. The first & 3rd persons are inferior because they do not know their situations (i.e., ignorant).
The 2nd & 4th persons are superior because they know their situations (i.e., wise).
(1) The first person who has mental taints & he does not know it. So he will not generate desire, nor make an effort & not develop energy to get rid of that taint. He will pass away with a mind with attachment, anger, bewilderment, taints & impurities. Ven. Sariputta gave the example of a bronze bowl. A bronze bowl was brought from a shop & covered with dust & dirt. The owner did not clean it, unused & discarded in the dust. And then, sometimes later it became more stained & tarnished with dirt.
(2) The 2nd person who has mental taints & he knows it. So, he will generate desire, make an effort & develop energy to get rid of that taint. He will pass away with a mind without attachment, anger, bewilderment, taints & impurities. It was like a bowl covered with dirt & dust. The owner cleaned it, used it & not discarded in the dust. It became cleaner & stainless.
(3) The 3rd person who has no mental taints & he does not know it. So, he will become attentive to what is pleasant & his mind will be corrupted by attachment. He will pass away with a mind of taints and impurities. It was like a bowl quite clean & unstained. But it might be left unused & uncleaned by the owner & discarded in the dust. And then, sometimes later it became more stained & tarnished with dirt.
(4) The 4th person who has no mental taints & he knows it. So, he will not be attentive to what is pleasant & his mind will not be corrupted by attachment. He will pass away with a mind without taints & impurities. It was like a bowl quite cleaned & unstained. It might be put into used & cleaned by the owner & not discarded in the dust. It became cleaner & stainless.
__ Therefore, the first & 3rd persons are living their lives with taint & dying with taints. So they are inferior persons. The 2nd & 4th persons are living their lives without taints & dying without taints. So, both of them are superior persons.
__ What about today, human beings? We can contemplate today world situation with the above standards. Majority of human beings are like the first persons, they have taints & impurities, but they do not know about it. With today world of many different types of media, the minds are more & more tainted & soiled.
Most people are using cell phones or smartphones all the time wherever they are or whatever they are doing. They are more & more like drug addicts. Very few media are wholesome because it does not make money. Business people also know this point. Out of over greedy, they use many different kinds of bait to hook or trap foolish people. Some Buddhist monks & lay people may be like the 2nd person. They know the Buddha’s Teaching & follow it.
The innocent children are like the 3rd person. If we observe today world education systems from family life, school life & social life, even government level we do not know & see much about moral education or ethics. Therefore family, school & society do not know what is wholesome or unwholesome, and they learn everything from the media. With a lot of tainted education, people will have a tainted life. In today world with many social & environmental problems, we know this point very clear.
Buddhist noble beings are like the 4th person (i.e., from the stream winner to the arahant. For the anāgāmin & arahant they do not have any interest in worldly matters. They are immune to it.) Nobody is born as a dustless person. It will be come out by studying & practicing the Buddha’s Dhamma. To achieve the highest blessing & protection, we should not miss this chance. If not saṁsāra will never end for us.
[/size]
煩惱有十種：貪、瞋、癡、慢、邪見、疑、昏沉、掉舉、無慚、無愧。之所以稱為煩惱（kilesa），是因為它們使心受苦、受折磨，把眾生拖入心受污染、德行匱乏的狀態。以下有一則與塵垢有關的有趣故事，就是周利槃陀伽的故事。
—— 周利槃陀伽尊者
他是王舍城一位長者的外孫。這位長者有兩個外孫：摩訶槃陀伽與周利槃陀伽。摩訶槃陀伽加入佛教僧團，後來證得阿羅漢果。
周利槃陀伽也跟隨兄長出家。他因過去業而生性遲鈍；迦葉佛時，他曾嘲笑一位十分愚鈍的比丘，這個業在今生結果。即使看似極輕微的過失，也可能帶來重大的果報；所以，我們須謹慎一切行為。
他用了四個月，仍不能背下一首偈。兄長摩訶槃陀伽對他非常失望，要他離開僧團。大約同一時間，耆婆醫師來到寺院，邀請佛陀與僧團到家中受食；摩訶槃陀伽負責分派赴齋的比丘。他沒有把周利槃陀伽列入名單。周利槃陀伽得知後，決定離開僧團。佛陀知道整件事，便勸他不要離開，並給他一塊潔白的布，作為修行所緣。
佛陀要他坐在香室 —— 佛陀的住處 —— 前，不停搓揉白布，同時反覆念 "rajoharaṇa"，意為「除去塵垢」。交代之後，佛陀便與眾比丘前往耆婆家。
周利槃陀伽持續搓揉白布，像持咒般不斷念著 "rajoharaṇa"，因而生起定。過了一段時間，白布逐漸變髒；他由此體會一切有為法無常的本性。
佛陀在耆婆醫師家中，知道周利槃陀伽的修行進展，便放出光明，顯現在他面前，作以下教導：「不只是這塊布被塵土弄髒；自己內在也有貪、瞋、癡的塵垢。只有清除心中這些塵垢，才能達到目標，證得阿羅漢果。」
周利槃陀伽領會佛意，繼續觀照，不久便具四無礙解而證得阿羅漢果。他不再是愚鈍之人，而成為一位無垢者。
關於無穢、無垢，還有一部更重要的經，就是《中部》MN 5〈無穢經〉，由舍利弗尊者向比丘們宣說。每個人都應了解這部經，守護自己的心，不使它受到染污。舍利弗尊者說明四類人：
1. 心中有垢，卻不知道自己有垢；
2. 心中有垢，也知道自己有垢；
3. 心中無垢，卻不知道自己無垢；
4. 心中無垢，也知道自己無垢。
他們有何差別？將會如何？舍利弗尊者如此回答：第一類與第三類較為低劣，因為不知道自己的情況，也就是無知；第二類與第四類較為優勝，因為知道自己的情況，也就是有智。
1. 第一類人心中有垢，卻不知道。因此，他不會生起欲求、付出努力、激發精進，以去除那項心垢；最後將以有貪、有瞋、有癡、有垢、有染之心去世。
舍利弗尊者以銅缽為喻：從商店取來一只沾滿塵土污垢的銅缽，主人既不清洗，也不使用，反而把它丟在塵埃中；過了一段時間，銅缽變得更加骯髒、黯淡。
2. 第二類人心中有垢，而且知道。因此，他會生起欲求、付出努力、激發精進，以去除那項心垢；最後將以無貪、無瞋、無癡、無垢、無染之心去世。
這如同一只沾滿塵土污垢的缽，主人把它洗淨、拿來使用，不再丟在塵埃中；銅缽因而愈來愈乾淨、沒有鏽斑。
3. 第三類人心中無垢，卻不知道。因此，他會注意可愛所緣，心便受到貪染；最後將以有垢、有染之心去世。
這如同一只原本十分潔淨、沒有鏽斑的缽，主人卻不用也不清洗，反而把它丟在塵埃中；過了一段時間，銅缽便沾染更多污垢，變得黯淡。
4. 第四類人心中無垢，而且知道。因此，他不會注意可愛所緣，心也不會受到貪染；最後將以無垢、無染之心去世。
這如同一只十分潔淨、沒有鏽斑的缽，主人把它拿來使用並保持清潔，不丟在塵埃中；它便愈來愈乾淨、沒有鏽斑。
所以，第一與第三類人帶著垢染生活，也帶著垢染死亡，因而較為低劣；第二與第四類人不帶垢染地生活，也不帶垢染地死亡，因而較為優勝。
今日人類又如何？可以用上述標準觀察當前世界。大多數人如第一類：心有垢染，自己卻不知道。今日世界有許多不同類型的媒體，使人的心愈來愈受污染。多數人無論身在何處、正在做什麼，總是不停使用手機或智慧型手機，愈來愈像毒癮者。真正有益的媒體很少，因為那樣賺不到錢；商人也知道這一點。他們因過度貪婪，使用各種誘餌鉤住、困住愚人。
有些佛教出家人與在家人或許如第二類：他們知道佛陀的教法，也依教奉行。天真的兒童則如第三類。若從家庭、學校、社會乃至政府層面，觀察今日世界的教育制度，幾乎看不到多少道德或倫理教育。
因此，家庭、學校與社會不知道何者是善、何者是不善，只從媒體學習一切。接受大量染污的教育，人便會過染污的生活；今日世界充滿社會與環境問題，已使這一點十分清楚。
佛教聖者如第四類，也就是從預流者至阿羅漢。不還者與阿羅漢對世間事物沒有興趣，也不受其污染。
沒有人天生就是無垢者；無垢必須由學習、修習佛法而成就。為了獲得最上吉祥與保護，我們不應錯失這個機會；否則，我們的輪迴永遠不會終止。
36. Dustless
__ A person mind is dustless. What does it mean? Here dust is a metaphorical term & represents greed (lobha), dosa (hatred) & delusion (moha). These are the three roots of unwholesome phenomena. A dustless mind is free from greed, hatred & delusion, which is an arahant’s mind. A mind frees from defilements is a dustless mind.
There are ten defilements; greed, hatred, delusion, conceit, wrong views, doubt, sloth, restlessness, shamelessness & fearlessness of wrongdoing. The defilements (kilesa) are so called because they afflict & torment the mind. They defile beings by dragging them down to a mentally soiled & deprived condition. There was an interesting story connected with dust. This was the story of Cūlapanthaka.
Ven. Cūlapanthaka:
He was a grandson of a banker of Rājagaha. The banker had two grandsons, Mahāpanthaka & Cūlapanthaka. Mahāpanthaka joined the Buddhist order & over time became an arahant.
Cūlapanthaka also followed him & became a monk. He was born as a dullard because of his past kamma. At the time of the Buddha Kassapa, he had made fun of a very dull monk. This kamma took fruit in this life. Even the slightest fault could become a big result. Therefore we have to be careful about all our actions.
Even he could not memorize a verse in 4 months. His brother Mahāpanthaka was very disappointed with him & asked him to leave the order. About that time, doctor Jivaka came to the monastery & invited the Buddha & Sangha to his house for a meal. Mahāpanthaka was in charge of assigning the monks to meal invitations.
So he left out Cūlapanthaka from the list. When Cūlapanthaka knew this & decided to leave the order. The Buddha knew all about it & asked him not to leave. He then gave him a clean white piece of cloth for the practice.
Instructed him by sitting in front of the Perfumed Chamber (The Buddha’s dwelling place) & rubbed the piece of cloth all the time & repeated the word “rajoharanam” which mean taking on impurity. And then with the monks, the Buddha went to Jivaka’s place.
Meanwhile, Cūlapanthaka went on rubbing the piece of cloth all the times & repeating the word “rajoharanam” like chanting a mantra all the time. This led to samādhi & after some time the piece of cloth became soiled. Cūlapanthaka came to realize the impermanent nature of all conditioned phenomena. From the house of doctor Jivaka, the Buddha knew about the progress of Cūlapanthaka’s practice. He sent forth his radiance & appeared in front of him. The Buddha gave him the following instruction.
“It was not only the piece of cloth was made dirty by the dust, but within oneself also there existed the dust of passion, ill-will & ignorance (raga), (dosa) & (moha). Only by removing these dust of the mind could achieve the goal & attained arahantship.”
Cūlapanthaka got the message & kept on contemplation & in a short time attained arahantship with analytical knowledge. He had ceased to be a dullard & became a dustless person.
__ There was a more important sutta on taintless or dustless. This was in the Majjima Nikāya called Discourse on Taintlessness-Aṅangana Sutta. Ven. Sariputta gave it to the monks. This sutta was very important for all to know it & look after the mind not to be tainted or soiled. Ven. Sariputta explained four types of individual. These are:
(1) A person has mental taints in his mind & does not know about it
(2) A person has mental taints in his mind & know about it
(3) A person has no mental taint in his mind & does not know about it.
(4) A person has no mental taint in his mind & know about it.
__ So, what are the differences & what happened to them? Ven. Sariputta gave the following answers. The first & 3rd persons are inferior because they do not know their situations (i.e., ignorant).
The 2nd & 4th persons are superior because they know their situations (i.e., wise).
(1) The first person who has mental taints & he does not know it. So he will not generate desire, nor make an effort & not develop energy to get rid of that taint. He will pass away with a mind with attachment, anger, bewilderment, taints & impurities. Ven. Sariputta gave the example of a bronze bowl. A bronze bowl was brought from a shop & covered with dust & dirt. The owner did not clean it, unused & discarded in the dust. And then, sometimes later it became more stained & tarnished with dirt.
(2) The 2nd person who has mental taints & he knows it. So, he will generate desire, make an effort & develop energy to get rid of that taint. He will pass away with a mind without attachment, anger, bewilderment, taints & impurities. It was like a bowl covered with dirt & dust. The owner cleaned it, used it & not discarded in the dust. It became cleaner & stainless.
(3) The 3rd person who has no mental taints & he does not know it. So, he will become attentive to what is pleasant & his mind will be corrupted by attachment. He will pass away with a mind of taints and impurities. It was like a bowl quite clean & unstained. But it might be left unused & uncleaned by the owner & discarded in the dust. And then, sometimes later it became more stained & tarnished with dirt.
(4) The 4th person who has no mental taints & he knows it. So, he will not be attentive to what is pleasant & his mind will not be corrupted by attachment. He will pass away with a mind without taints & impurities. It was like a bowl quite cleaned & unstained. It might be put into used & cleaned by the owner & not discarded in the dust. It became cleaner & stainless.
__ Therefore, the first & 3rd persons are living their lives with taint & dying with taints. So they are inferior persons. The 2nd & 4th persons are living their lives without taints & dying without taints. So, both of them are superior persons.
__ What about today, human beings? We can contemplate today world situation with the above standards. Majority of human beings are like the first persons, they have taints & impurities, but they do not know about it. With today world of many different types of media, the minds are more & more tainted & soiled.
Most people are using cell phones or smartphones all the time wherever they are or whatever they are doing. They are more & more like drug addicts. Very few media are wholesome because it does not make money. Business people also know this point. Out of over greedy, they use many different kinds of bait to hook or trap foolish people. Some Buddhist monks & lay people may be like the 2nd person. They know the Buddha’s Teaching & follow it.
The innocent children are like the 3rd person. If we observe today world education systems from family life, school life & social life, even government level we do not know & see much about moral education or ethics. Therefore family, school & society do not know what is wholesome or unwholesome, and they learn everything from the media. With a lot of tainted education, people will have a tainted life. In today world with many social & environmental problems, we know this point very clear.
Buddhist noble beings are like the 4th person (i.e., from the stream winner to the arahant. For the anāgāmin & arahant they do not have any interest in worldly matters. They are immune to it.) Nobody is born as a dustless person. It will be come out by studying & practicing the Buddha’s Dhamma. To achieve the highest blessing & protection, we should not miss this chance. If not saṁsāra will never end for us.
[/size]