.1-3 三十七道品 Bodhipakkhiyadhamma .....19 .1-3-1 四念處 Satipatthana .....19 .1-3-1-1 修四念處的要件 Requisites of Satipatthana .....21 .1-3-1-2 身念處 Kayanupassana .....23 .1-3-1-3 如理作意和覺察力 Yoniso and Sikkhati .....23 .1-3-1-4 修行所緣 Meditation Objects .....24 .1-3-1-5 修行的助緣(有利於斷煩惱的條件) Sapaya Practice .....25 .1-3-1-6 正確的修法（四念處） Correct Practice .....25 .1-3-2 四正勤 Four Great Efforts .....26 .1-3-3 四神足 Four Paths of Accomplishment (Iddhipadda) .....27 .1-3-4 五根 Five Indriya .....27 .1-3-5 五力 Five Bala.....27 .1-3-6 七菩提分 Seven Factors .....28 .1-3-7 八正道 Eight-Fold Path .....30 1.3 THE THIRTY - SEVEN BODHIPAKKHIY ADHAMMA (QUALITIES CONTRIBUTING TO ENLIGHTENMENT) 人不要追憶過去，也不要妄想未來，過去的.....已過了，未來的.....還未到， 寧可觀照現在每一個生起的念頭，只要清楚知道而且不迎不拒。今天必須要做這樣的努力， 也許明天死亡就會降臨，誰知道呢？（中部-尼柯耶, iii, 187 ） Let not a man trace back the past , or wonder what the future holds: The past is…but the left behind, The future…but the yet unleashed. Rather, with insight let him see each idea presently arisen: To know and be sure of that invisibly, unshakably. Today the effort must be made: Tomorrow death may come, who knows? (Majjhima-Nikaya, iii, 187) 什麼是三十七道品？ What is Bodhipakkhiyadhamma? 三十七道品是三十七種助長悟道的特質。這三十七種特質最終引導修行者至體證四聖諦， 而以四念處為起始→四念處是三十七道品中最初的四個要目→而終於八正道。 Bodhipakkhiyadhamma is the thirty-seven qualities contributing to enlightenment. These thirty-seven qualities ultimately lead the yogi to the Four Noble Truths, beginning with Satipatthana – which is the first four elements of Bodhipakkhiyadhamma – and ending with the Eight-Fold Path. 1-3-1 Satipatthana (Figure 1-1, 1-2) 四念處，或念住於四種所緣（身、受、心、法）或基礎的修法，是目前禪修系統中最普遍的一種修法， 而佛陀用以下的詞句來描述： Satipatthana, or meditation based on mindfulness of four types of objects or foundations, is the type of practice used in most present day meditation systems and was described by the Buddha as follows: 比丘們！對於凡夫只有一條路可以導致清淨，克服憂愁哀傷，怯除苦楚悲痛，得到正當行為的準則， 體證涅槃，這條路就是四念處。（長部-尼柯耶，四念處經） The one and only path, Bhikkus, leading to the perfection of beings, to passing far beyond grief and lamentation, to the dying out of suffering and misery, to the attainment of right method, to the realization of Nibbana, is the four- fold setting up of Mindfulness. (Dighanikaya, Satipatthana Sutta) -p20-
圖1-1 -21-
1) 所緣：觀照坐的色身→對自己。 1) object: observing sitting rupa – in oneself 2) 能緣：精進→正念→正知，這就是真正的四念處（這三心即戒、定、慧和八正道）。 2) observer earnestness (atapi), mindfulness (sati), and clear comprehension (Sampajanna) this is real Satipatthana (These 3 are morality, concentration, and wisdom, and are the 8-Fold Path.) 3) 目的：斷除對五蘊的喜歡和不喜歡之念。（貪和瞋）。 3) purpose: destroy like and dislike (abijjha and domanassa) in 5 khandas 4) 利益：破無明（痴），體證四聖諦和滅苦。 4) Benefit: destroy moha, realize 4 Noble Truths and end suffering To practice Satipatthana is the same as practicing the Eight-fold Path. 修四念處和修八正道是相同的，換句話說：如果你修八正道就是修四念處， 因為四念處和八正道都是中道法（佛陀說的三十七道品都是中道法） Or vice versa: if you practice the Eight-Fold Path you practic Satipatthana – because Satipatthana and the Eight-Fold Path are the Middle Way. (The Lord Buddha said all Bodhipakkhiyadhamma is the Middle Way). Satipatthana is the basis or foundation of the structure of Bodhipak-kiyadhamma, which leads to Vipassana wisdom and freedom from suffering. 四念處是三十七道品的基礎，可以引發實相般若並滅苦。 Satipatthana is the basis or foundation of the structure of Bodhipak-kiyadhamma, which leads to Vipassana wisdom and freedom from suffering. 身念處有十四所緣，受念處有九所緣，心念處有十六所緣，法念處有五所緣。
共有四十四個四念處所緣，每一種修法都可以證得阿羅漢果。例如阿難以身念處證得阿羅漢果， 在觀照微細的動作時證得的。（他正要躺下來的一剎那，開悟證果的。） Three are forty-four Satipatthana objects. Each type can lead to the arahatta path. For example, Ananda became an arahant in kayanupassana, the minor posture. (He was in the process of lying down, when enlighten-ment occurred). -p21- 1) Kaya (figure 1-2) “body in body” (in Satipatthana): See only one thing in each meditation object. When you see body, see only body in Satipatthana, not mind knowing it: This is observing nama and rupa at the same time, and it is not good practice. For example, don’t mix Kaya and Vedana, Kaya and Citta or Kaya and Dhamma. See only body in body feeling in feeling, etc. If you mix the various objects (foundations) it’s like reading one page of a book, then another page of a book, etc. Doing that, you cannot understand the meaning of that book. It’s the same with the practice. You have to practice according to the Mahasatipatthana discourse. It is difficult to see sabhava (not-self in rupa and nama) any other way. 2) Vedana (Feeling) Don’t observe vedana in rupa. only observe in vedana. For example, when rupa has pain, don’t observe the nama that knows the pain. This can lead to complications. Feeling as an object of Satipatthana can be difficult because there are 9 types of feeling – including neutral, which is hard to see. 3) Citta (Mind) There are 16 cittanupassana : mind with desire , mind without desire , mind with aversion, mind without aversion, mind with delusion, mind with-out delusion, mind with lust (raga), etc. 4) Dhamma There are Five Dhammanupassana: 1) The Five Hindrances 2) The Five Khanda 3) The Twelve Ayathana (sense fields, as seeing, hearing) 4) The Seven Bojjhanga 5) The Four Noble Truths 1-3-1-1 修四念處的要件
（a）必需要以身、受、心或法為所緣。
（b）必需用三心（精進、正念、正知）在當下觀照所緣，這是真正的四念處修法， 四念處可以增長導致涅槃的善法。
（c）以上（a）和（b）配合在一起滅除對「世間」（五蘊）的貪和瞋。
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（1）身（圖1-2）
「修身念處時只觀身」（對四念處而言）：修一種念處時只觀照一個所緣。 如果是修身念處，就只觀身，不要同時觀照身和心：這種同時觀照身與心的方式不是很好的修法。 例如，不要把身和受、身和心、或身和法混在一起修。身念處時只觀身，修受念處時只觀受等等。 如果你摻雜其他所緣（念處），就像讀一本書，一下子翻到這一頁，一下子翻到另一頁等等。 這樣子的話，你就無法了解這本書在講什麼。修行也是這樣，你必須按照《大念處經》的原則去修行， 如果用其他的方法是很難見道的（見身心無我）。
（2）受
不要在修身念處時觀受，只在修受念處時觀受。例如：身感到痛時不觀照心知道痛。 這樣會變得很複雜。以受當做四念處的所綠很難修，因為共有九種受→包括捨受，這是很難觀照的。
（3）心
16個心念處：包括貪心、無貪心、瞋心、無瞋心、痴心、無痴心、淫欲心等等。
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（4）法 有五個法念處 1、五蓋 2、五蘊 3、十二處（感官範圍，如看、聽等）。 4、七菩提分。 5、四聖諦。
1-3-1 -2 身念處
有十四種身念處
（4）法
有五個法念處修法，但這個修法只用到兩種：粗顯和微細的動作。 初學者應該以身念處修行→觀照粗和細的動作→因為身較心容易觀察。 當身觀照很清楚而沒有煩惱的時候，就會生起實相般若，你也就能夠觀照到心了。 （這就像鏡子擦得很乾淨時，你就很容易看到東西了）。
身念處也很適合現代人的性行（見1-3-1-4-1節，適合不同人修的念處所緣）。 觀照粗細的動作比其他身念處容易察覺隱藏在色身的苦。
佛說明覺色身的動作，身苦就無以遁形。
十四種身念處之中，只有三種是真正是毗婆奢那的修持法：粗和細的動作以及身體組成物的觀照。 Body Meditation Kayanupassana Kayanupassana (Body Meditation) There are fourteen types of kayanupassana, but this practice uses only two: the major and minor body positions. The beginning student should use only kaya – in major and minor positions – because body is easier to see than nama. Then when rupa is seen clearly with no defilements, and vipassana wisdom occurs, you will also see nama. (It is like cleaning a mirror until it’s very clear; then you can see easily). Also kaya meditation fits the carita of people in these times(see Meditation Objects for Different People, just ahead). In major and minor posi-tions, it is easier to see the dukkha that lies concealed, than in other types of body meditation. (The Buddha said it is failure to be aware of body posture that conceals dukkha). Of the fourteen types of kaya meditation, only three are true Vipas-sana: Major and Minor positions and Body Elements 1-3-1-3 Yoniso and Sikkhati 加上以上的各點，有兩個要素有助於修行：如理作意（即必須知道做任何事情的原因並防止煩惱） 以及覺察力（即知道目前修得對或錯）具足這兩種要素的正確修法可以生起明覺（精進、正念，正知） 最後導涅槃而滅苦。 In addition to the above , there are two important aids to practice : Yonisomanasikara (which has to do with knowing the reason for doing things, and prevents kilesa), and sikkhati (which observes whether the prac-tice is going right or wrong). Right practice with these two will bring about the arising of yogavacara (atapi, sati, sampajanna), and eventually lead to nibbana, which will end suffering. -24-
1-3-1-4 修行所緣 Meditation Objects 回到目錄
這種修法的所緣是粗和細的動作（細的動作是幫助粗的動作順利進行的一些小動作，也就是改變姿勢）。 真正的毗婆奢那修法是具足之三心：精進、正念，正知。如理作意和覺察力只是輔助而已。 The objects of this practice are the major and minor positions (the minor is the rupa that helps the major position to move i.e., chang positions). The real Satipatthana is the Three Nama: atapi, sati-sampajanna. Yoniso and sikkhati just help. 修毗婆奢那主要的任務就是斷貪和瞋（細節見第二篇，實修部分）。 The principal duty of Satipatthana is to destroy abhijjha and doman-assa (for details, see Section II, Practice). 1-3-1-4-1 適合不同人的念處修法 1-3-1-4-1 Meditation Objects for Different Types of People 1) 愛強（執於欲樂）慧鈍→適合的所緣：身 1) Craving (for sense pleasures) with weak wisdom ： Kaya 2) 愛強（執於欲樂）慧利→適合的所緣：受 2) Craving (for sense pleasures) with strong wisdom ： Vedana 3) 見強（執心為常）慧鈍→適合的所緣：心 3) Wrong view (that mind is permanent) with weak wisdom ： Citta 4) 見強（執身心為我）慧利→適合的所緣：法 4) Wrongs view (that body and mind are self) with strong wisdom ： Dhamma 1) 貪愛用身念處，因為身容易觀照，而且因為身是不淨、可厭的， 因此觀身可以改變執身為淨的邪見（顛倒妄想）（註1） Notes: 2) 改善執身心為樂的邪見。 2) Changes wrong view that rupa and nama are happy. 3) 改善執身心為常的邪見。 3) Changes wrong view that rupa and nama are permanent. 4) 改善執身心為我的邪見。 4) Changes wrong view that rupa and nama are atta (self). -p25- 1-3-1-5 修行的助緣 回到目錄 1-3-1-5 Sapaya Practice (Beneficial to Get Rid of Defilement) 1) 住的助緣：安靜而且不屬於任何人的，因此沒有執著的煩惱。 1) Sapaya place to practice , in that it is quiet ; also doesn’t belong to anybody, so no defilement of attachment. 2) 法的助緣：也就是適合修行者的性行，如愛強慧鈍的人合修四念處。 2) Sapaya dhamma that is, i.e. fit for the yogi’s carita: as tanha and weak wisdom should practice kaya, etc. 3) ）師長的助緣：教法必須導向減苦，而且要從四念處的理論學起， 所以修行者須知道自己所修的是真正的毗婆奢那修法。實修的方法要可以見實相（第一階智：名色分別智）。 老師要開放給學生問問題，才能解除學生修行上的可能產生的疑惑。 3) Sapaya teacher: teaching should be directed toward ending suffering, and it should begin with the theory behind Satipatthana, so the yogi will know for himself the practice is true Vipassana. The actual practice should lead to Sabhava , the True state of the Nature (1st yana: nama-rupa-paric-chedanana). The teacher should be open to questions, to erase any doubts the student may have. 4) 食物的助緣：衛生、健康而且不用太豐富的食物。並準備給各別的修行者任何必要的食物限制。 4) Sapaya food: wholesome , heathful food that is not too rich. Also preapared with any necessary dietary restrictions for the individual yogi. 佛陀說如果住處和食物都很好但無法見法，修行者應該離開那個地方；如果住處和食物都不好但可以見道， 修行者應該待在那個地方。即使有人想要趕他走，他都要待在條件適合於見法的地方。 The Lord Buddha said if the place of meditation is good and the food good, but the yogi is not going to see dhamma, the yogi should leave that place; if the place is bad and the food bad, but the yogi is going to see dhamma, the yogi should stay at that place. Even if people try to drive a yogi away, the should stay if conditions are good for seeing dhamma. 5) 天氣應該要不太熱或不太冷的地方。 5) Weather should be not too hot or too cold.
Vipallasa (perversity of perception): -26-
1-3-1-6 Correct Practice (Satipatthana) 根據佛陀說，正確的修法： According to the Buddha, correct practice: 1) 可以導致去除對身心的執著。 1) Leads to disenchantment with rupa and nama. 2) 可以導致無執。 2) Leads to detachment. 3) 去除煩惱。 3) Eliminates kilesa. 4) 完全去除貪欲。 4) Eliminates desire completely. 5) 可以穫得正確的知見或道路。 5) Will gain the right knowledge or path. 6) 可以體証四聖諦。 6) Leads to understanding the Four Noble Truths. 7) 導向涅槃（滅）。 7) Leads to nibbana (cessation). 關於第（6）項，當婆羅門帕塔帕達向佛陀問道，為什麼佛陀拒絕回答宇宙是否永恆的問題，而講四聖諦時， Regarding item ( 6 ) , when the Brahmin , Pattkapada , asked the Lord Buddha why he refused to answer whether the world was eternal, but instead talked about the Four Noble Truths, he said: 佛陀說：「帕塔帕達，因為那個問題（四聖諦）是比較有益，是關係到法的，能引導正確的行為能離貪欲， 能令心平靜，能認知、深觀更高層次的道，能導向涅槃，因此，帕塔帕達， 這就是為什麼我要對那個問題作進一步的陳述的原因。」（長部尼柯耶，戒蘊品） Because that question (the Four NobleTruths), Pattkapada, is calculated to profit, is concerned with the Norm (the Dhamma), redounds to the beginning of right conduct, to detachment from lust, to quietude, to tranquillization of heart, to real knowledge, to the insight of the higher stages of the Path, and to Nibbana: Therefore it is, Pattkapada, that I have put forward a statement as to that. (Dighanikaya, Silakhandhavagga) 1-3-2 四正勤（圖1-1） 1-3-2 Four Great Efforts (Sammapadhana) (Figure 1-1) （精進於已生的煩惱令斷除，未生的煩惱不令增長） ( Earnestness for getting rid of existing kilesa and not developing any more ) 1) 努力於斷除惡的境界。 1) Effort to abandon akusala states. 2)努力於防範惡的境界（這兩項關於心的煩惱稱為蓋→見1-8節） 2) Effort to prevent akusala states. (These two refer to mental defilements called Nivarana – Sec.1.8) 4) 努力於發展善的境界（意即成就智慧） 4) Effort to develop kusala states. (This means to reach wisdom) 4) 努力於維持善的境界（意即保持智慧，這四項都有賴於保持在當下）。 4) Effort to maintain kusala states. (This means to maintain that wisdom. All 4 of these depend on maintaining the Present Moment.) 第（3）項對四念處（修法）已經足夠了有第（3）項，前兩項自然具足。而第（4）項是用來保持在當下的。 (3) is enough for Satipatthana (practice). With (3) the first two are automatic. Then (4) is used to maintain the present moment. 四正勤配合來增長八正道中的戒、定、慧。這四項配合在一起用於觀照四念處的所緣上， 斷除惡法而增長善法。 The Four Great Efforts work together to develop sila, samadhi and panna in the Eight-Fold Path. They have to come together in observig one object in Satipatthana, to prevent akusala and develop kusala -p27-
1-3-3 四神足（圖1-1） 回到目錄 1-3-3 Four Paths of Accomplishment (Idhipaddha) (Figure 1-1) 1) 欲（修行滅苦的意願或抱負）。 1) Chanda (Will or aspiration to practice to end suffering). 2) 進（精進於滅苦）。 2) Viriya (Earnestness to end suffering). 3) 心（心能得定來滅苦）。 3) Citta (Mind that has samadhi to end suffering). 4) 慧（以般若智慧滅苦）。 4) Vimamsa (Panna to end suffering) 1.3.4 Five Controlling Faculties (Indriya) (Figure 1-1) (As applied to Satipatthana) 1) 信根（信心、信仰的控制能力）：在這個階段，心力變強，不會感到厭倦。 修行者深信四念處是真正滅苦之道。 1) Saddha-Indriya (controlling faculty of confidence , faith) : In this state, the mind becomes strong, doesn’t have boredom. Yogi believes Sati-patthana is the true path to end suffering. 2) 進根（精神的控制能力）：精進主宰著心，使修行可懈怠。 2) Viriya-Indriya (controlling faculty of energy): Earnestness that controls the mind; takes away laziness in practice. 3) 念根（念住的控制能力）：念住變得很強，但別忘了坐的色身。 3) Sati-Indriya (controlling faculty of mindfulness) : Mindfulness be-comes very strong. Doesn’t forget sitting rupa. 4) 定根（專住的控制能力和認知坐的色身。）：在四念處修法中，是心能安住於當下。 4) Samadhi-Indriya (controlling faculty of concentration and know-ing sitting rupa): The mind stays in the present moment in Satipatthana. 5) 慧根（智慧的控制能力）：去除無明，使身心認知整個姿勢是坐的色身。 5) Panna-Indriya (controlling faculty of wisdom) : Destroys moha. Controls the mind, so it knows the whole posture is sitting rupa. 1-3-5 五力（圖1-1） 回到目錄 1.3.5 Five Powers that Weaken Defilements (Bala) (Figure 1-1) （五力的作用和五根一樣，但力量更強） (The Five Bala have the same duties as the Five Indriya, but are stronger). （1）信力：對修行的信心增長，確信修法是正確的。 1) Saddha-Bala: Develops faith in practice,and certainty that the prac-tice is right. （2）進力（努力）：心精進的力量更強，並且可以克服煩惱（如觀照「心在看」時， 知道不是「你」在看等等，進力可以防止妄想心和五蓋的生起。） 2) Viriya Bala (effort): Mind with viriya bala is stronger and can con-quer kilesa (as with “nama seeing”, knows it is not “you” that sees, etc. Viriya Bala can prevent wandering mind and prevent the Five Hindrances) -p28- （3）念力：心能保持在當下。 3) Sati Bala: Mind remains in the present moment. （4）定力：心能清楚地觀照坐的色身。 4) Samadhi Bala: Mind sees sitting rupa very clearly. （5）慧力：智慧變得很強，可以改變「你在坐」的邪見。因為智慧的力量變得比煩惱還強， 因此慧力可以斷除煩惱。 5) Panna Bala: Wisdom becomes very strong, and can change the wrong view that “you sit” . Panna Bala can erase kilesa, because wisdom becomes stronger than kilesa. 通常一般人開始修的時候，愚痴和（無明）貪愛很強，但到了五力的階段，無明和貪愛已經降服了。 Usually when people begin practice, avijja (ignorance) and tanha are very strong. But by the Bala stage, avijja and tanha are pushed aside. 第一階智（名色分別智）之後，定慧能等持，在這之前，定總是比較強。 After the first Yana (nama-rupa-parachedanana), samadhi and panna become equal. Before this point, samadhi will always be stronger.
1-3-6 七菩提分（圖1-1） 1.3.6 Seven Factors of Enlightenment (bojjhanga) (Figure 1-1) （七菩提分是可以引發八正道的勇猛智慧，八正道可以導致悟道，而此道始於四念處） (The Bojjhanga are very strong wisdom that leads to the beginning of the Eight-Fold Path, which then leads to enlightenment. The path begins with Satipatthana). （1）念覺支（念住） 1) Sati-Sambojjhanga (Mindfulness) 正念變得非常強：在這階段修行者確定他將可以証到四聖諦，並成為聖者。要圓滿正念，修行者必須： Sati becomes very strong : at this level the practitioner is sure he will reach the Four Noble Truths, and become ariyapuggala (a Noble one). For sati to be perfect, the practitioner must: （a）修四念處時保持正念正知。 a) Have sati-sampajanna in Satipatthana. （b）不要跟不修行的人接觸。 b) Have no contact with people who don’t practice. （c）隨時會身心保持在當下觀照四種姿勢。 c) Be in present moment all the time , in all four positions , and with rupa and nama. （2）擇法覺支（研究） 2) Dhamma-Vicaya-Sambojjhanga (Investigation) 檢查或研究法：此智是體會身心是無常、苦、無我的，必須圓滿此智，例如： Examining or investigating dhamma : This is the wisdom that realizes rupa and nama are impermanent, suffering and without self. This wisdom has to be perfect. For example: （a）修行必須保持平衡，如果信太強會產生貪愛，慧太強會疑法。精進和定必須平衡， 太過精進會產生掉舉，太偏定會使精進和精神變差。修行者可能太自滿而卡在第十二階智，而必須從頭開始。 a) The practice has to be balanced . If there is too much satta (faith), tanha can enter ; if there is too much wisdom (panna) , doubts will be strong. Effort (viriya) and samadhi must also be balanced . If there is too much effort, restlessness (uddhacca) will develop. If there is too much samadhi, energy and effort will be low. The practitioner may become too content, and may get stuck at the twelfth Yana, and have to start all over again. （b）要保持只與見實相的人接觸。 b) Contact should be made only with people who have seen the True State of the Nature (sabhava). -p29- （3）進覺支（精進） 3) Viriya-Sambojjhanga (Effort) 精進變得更強，必須圓滿十一法，例如： Effort becomes stronger . Eleven dhamma have to be perfect . For example: （a）會更精進保持修行，因為在這個階段，會生起一種生於惡道是無益的感覺。 a) There is more effort to maintain the practice, because at this level, there is a feeling that it would be no good to be born into woeful states. （b）修行者會更加精進，因為現在他對於四念處是滅苦的唯一道路不再感到懷疑。 b) Practitioner also applies more effort, because he now has no doubt that Satipatthana is the only way to end suffering. （4）喜覺支（喜悅） 4) Piti-Sambojjhanga (Rapture) 這種喜是生於實相般若而不是世間生於貪愛煩惱的快樂。必須圓滿十一法，例如： 修行者會想到佛、法、僧、戒和涅槃的功德。 This rapture occurs from Vipassana wisdom and is not the mundane type of happiness which is caused by kilesa. Eleven dhamma have to be perfect. For example: The practitioner thinks about the good qualities of the Lord Buddha, the Dhamma, Sangha, Sila, and Nibbana. （5）輕安覺支（寂靜） 5) Passadhi-Sambojjhanga (Tranquillity) 此智以身心之三法印（無常、苦、無我）為其所緣，必須圓滿七法，例如： This wisdom has the three characteristics of nama and rupa (anicca, dukkha, anatta) as its object. Seven dhamma have to be perfect, for example: （a）修行者必須隨時具足正念正知，意即保持在當下。 a) The yogi must have sati-sampajanna all the time; i.e., remain in the present moment. （b）必須只接觸有平靜心和了解實相的人。 b) Must make contact only with people who have peace of mind and understand the True State of the Nature. （c）吃東西只為了維持色身繼續修行和滅苦。 c) Must eat food only to maintain the body, in order to practice and end suffering. -p30- （6）定覺支（專注） 6) Samadhi-Sambojjhanga (Concentration) 必須圓滿十一法，其中如： Eleven dhamma have to be perfect. Some of these are: （a）信和慧必須保持平衡。 a) Saddha (faith) and panna have to be balanced. （b）進、慧、喜必須很猛利以引導行者入八正道。 b) Effort,wisdom and rapture (piti) have to be very strong to carry the yogi to the Eight-Fold Path. （c）必須隨時隨地保持正念正知。 c) Sati-Sampajanna must be maintained every moment in every position. （7）捨覺支（平靜） 7) Uppekha-Sambojjhanga (Equanimity) 必須圓滿五法，例如： Five dhamma have to be perfect. For example: （a）修行者體會身心即實相（「非男、非女」），而 身心只是業的果報→不需要再為身心做什麼了（捨） a) The yogi realizes that rupa and nama are the True State of the Nature (“not man, not woman”), and rupa and nama are the result of kamma – and nothing can be done about them (indifference) （b）必須隨時隨地保持正念正知。 b) Must have sati-sampajanna every moment in every position. 註： Notes: （1）每一覺支都必須以三法印（無常、苦、無我）為其所緣。 1) Every bojjhanga must have the Three Characteristics (Anicca, Dukkha and Anatta) as their object. （2）每一覺支都是由四念處而引發的，只是力量更強，智慧更猛利了，以明覺（三心） 修四念處直到圓滿菩提分而入於聖道→導致悟道。 2) Every bojjhanga must come from Satipatthana , whereupon it becomes stronger and becomes wisdom. When the yogavacara (the Three Nama) practice Satipatthana until there is perfect Bojjhanga, the entry to Ariya Magga is reached – which leads to enlightenment. 1-3-7 八正道 1.3.7 Eight-Fold Path 八正道是三十七道品最後的要目，加上此八正道共計三十七項。八正道有世間和出世間兩種， 七菩提分圓滿時，八正道就成為出世間（聖道），此時涅槃成為心的所緣。 This is the last eight elements of Bodhipakkhiyadhamma, which come to thirty-seven all together. The Eight-Fold Path is both lokiya (mundane) and lokuttara (supramundane). When the Bojjhanga become perfect, it becomes lokuttara (Ariya Magga). At this point Nibbana becomes the object. 重要的是要知道八正道道是要去體証而非遵循而已。例如，七菩提分圓滿之後，再圓滿八正道， 就可以體證四聖諦而達到涅槃。這是由修四念處而體證四聖諦，這也就是為什麼四念處起於三十七道品之初。 因為四念處是因→而八正道圓滿時四念處還屬於世間法，當體證四聖諦時四念處就變成了出世間法。 It is important to understand that the 8-Fold Path is realized, not just followed. For example, after the 7 Factors of Enlightenment become perfect, the 8-Fold Path becomes perfect, the 4 Noble Truths are realized and nibbana is reached. It is Satipatthana practicce that realizes the 4 Noble Truths. That is why Satipatthana comes first in the 37 Qualities. Satipatthana is the cause – and it is mundane when the 8-Fold Path becomes perfect, it becomes supramandane when the 4 Noble Truths are realized. -p31-
佛陀在相應部尼柯耶中談到 :「 我所教的四聖諦是深奧而難懂的，它是出世間法而本性空寂→無我。 未來的比丘將聽不到這種教法，因為四聖諦對他們而言是難以理解的。 只要真金→意即真理→尚存，假金就不存，但真金消失時，假金就出現了， 這就是為什麼佛法會衰微的原因。」（其他八正道的部分，見1-1-1節和1-4-7節） The Lord Buddha said, in the Samyutta Nikaya, “My teaching of the 4 Noble Truths is deep and very difficult to realize. It is supramundane and it is void and empty of self – sunnata. In the future the monks will not listen to this teaching, because it will be too difficult for them to understand. As long as real gold – that is, the truth – is there, false gold disappears. But when real gold is not there, false gold appears. This is why Buddhism will decline.” (for additional 8-Fold Path, see 1.1.1, 1.4.7)
身念處禪觀修法目錄 Vipassana Bhavana_index
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