1-5 毘婆舍那 Vipassana .....p42回上
毘婆舍那（注1）是唯一能引導修行者滅苦的修法。而滅苦是佛法的最終目標，所以修行者應該要了解什麼是毘婆舍那修法；
Vipassana is the only practice that can lead the yogi to end suffering.
This is the highest aim of Buddhism, and so the practitioner should know what Vipassana is:
(1) 毘婆舍那是一種了知身心是無常、苦、無我（非男、非女）的智慧（般若）。
其他的智慧是無法了知三法印的→只有這種實相般若才能了知三法印。《清淨道論》提到一種殊勝的「超凡智慧」。
(1) Vipassana is the type of wisdom (panna) that knows nama-rupa are impermanent,
suffering, and without self (not man, not woman). Other wisdoms are not Vipassana wisdom;
only the wisdom that knows this. The Visuddhi Magga say this is a special, “excellent wisdom”.
(2) 婆舍那毘的所緣是當下的身心，如果你觀照身心之外的事物，就無法證得實相。
(2)The objects of Vipassana are rupa and nama in the present moment.
If you are aware of something besides your own rupa and nama,
you can’t realize the True State of the Nature (sabhava).
(3) 毘婆舍那的作用是斷除六根對六塵的煩惱，因此我們修行必須在當下觀照六根，因為煩惱是由此處而生。
(3) The duty of Vipassana is to destroy kilesa wherever it occurs at the six sense doors.
Therefore, we have to practice to observe the present mo-ment at the six sense doors,
because kilesa occurs at that place.
(4) 毘婆舍那的利益是斷除顛倒妄想；亦即妄執身心為常、樂、我、淨的邪見。
(4) The benefit of Vipassana is to destroy vipallasa (perversity of perception)
that thinks rupa is beautiful, rupa-nama is permanent, rupa-nama is happy, rupa-nama is personal.
When Vipassana wisdom is very strong,
it will lead to the end of suffering (Nirodha) and hence Nibbana.
(5) 毘婆舍那修法是以《大念處經》中的四組念處（身、受、心、法）為所緣。
(5) The practice of Vipassana uses the four foundations of Sati-patthana as outlined
in the Mahasatipatthana Discourse
(the “Great setting Forth of Mindfulness”.)
（注1）毘婆舍那事實上是四念處修持的結果→亦即十六階智→但今天它己經變成「內觀禪修」的意思。
懺注：有人翻譯為智慧禪或般若波羅蜜禪。十六階智→（1）名色分別智→（2）把握因緣智→遍知智→
（4）生滅隨觀智→崩壞隨觀智→怖畏隨觀智→過患隨觀智→厭離隨觀智→欲解脫智→審察隨觀智→
（11）行捨智→隨順智→種姓智→道智→果智→思惟反射智。（1）（2）（4）（11）是主要關鍵。
以下是有助於修毘婆舍那的法：
These dhamma are helpful:
(a) 六組毘婆舍那慧地（Vipassana Bhumi）（基本知識）（注2）
(a) SixVipassana Bhumi (basic knowledge)
(b) 十六階智。
(b) Sixteen Yanas
(c) 七清淨。
(c) Seven Purities
毘婆舍那慧地是修毘婆舍那時，為了生起實相般若我們所必須觀照的所緣，這六組慧地是：
Vipassana bhumi are the objects that we must observe when practicing Vipassana,
in order to have Vipassana panna occur. There six:
(1)五蘊。
(1) 5 Khandas
(2)十二處。
(2) 12 Ayatana
(3)十八界。
(3) 18 Dhatu (elements)
(4)二十二根。
(4) 22 Indriya
(5)四聖諦。
(5) 4 Noble Truths
(6)十二因緣。
(6) 12 Paticcasamuppada
以上這些，簡而言之，只是身心而已，因此修毘婆舍那的人只要觀照身心即可。
身心（實相）是生起實相般若時所見到的所緣，而以實相般若照見身心（實相）時即能明白真理。
此真理即是認知身心是無常、苦、無我的真理，而照見身心三法印的智慧稱為實相般若，實相般若可以斷除煩惱。
All of this, to put it briefly, is just rupa-nama , because the one who comes to practice Vipassana
has only to observe rupa-nama.
Rupa-nama are the objects to be seen by Vipassana panna,
and which will bring the truth to Vipassana panna.
That truth is knowing that nama-rupa are impermanent,
suffering, and not-self, that panna is called Vipassana panna, and can destroy kilesa.
毘婆舍那慧地是理論而且是非常深廣的實相。修行者必須研究慧地直到完全了解為止，
這樣在他修行的時候才知道要如何觀照身心。例如，他必須知道根界的所緣（圄2-1）或四種姿勢。
如果他不懂理論就不曉得如何觀照身心，他就不能正確地修毘婆舍那。
而且理論是修行成就的助緣，因為理論實修和結果是互為因緣，不能單獨運作的。
Vipassana is actually the result (insight) from Satipatthana – i.e., the sixteen yanas—
but today it has come to mean insight meditation.
The word "bhumi" means place, or plane of existence (see 1.4.5).
As here used, it means the place of various types of knowledge.
Vipassana bhumi is pariyatti ( theory ) and it is sabhava which is very deep and wide.
The practitioner has to study the bhumi until they are understood completely.
When he comes to practice he has to know how to observe them (rupa-nama).
For example, he has to know about the sense spheres (ayatana – Fig. 2-1), or the four postures.
If he lacks pariyatti (theory) and doesn’t know how to observe nama-rupa,
he cannot practice Vipassana in the right way and it (pariyatti) cannot be the paccaya for the result,
because pariyatti, patipatti (practice), and pativedha (result, insight, knowledge) depend on each other,
and cannot work alone.
（注2）「bhumi」這個字是「地方」或「生存的面」之意（見1-4-5節，這裡是指各種不同型態的知識的基礎。）
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毘婆舍那是要體證所有存在的生命都具足三種特性；
無常、苦、無我的自然法則（亦稱為有情的三指標）。如果不了解這個自然法則，就稱為無明→對自然法則的無知。
這種對自然法則無知的人便還在生死輪迴而不能滅苦。經典對無明的定義是沒有體証四聖諦。
如果不了解自然法則的人，就是無法體証四聖諦，也就是無明。
Vipassana must realize the Natural Law that says all existence has three characteristics:
anicca, dukkha, anatta (also known as the Three Signs of Being).
If one doesn’t know the Natural Law, it is called ignorance (avijja).
Being ignorant of the Natural Law, one is still in samsara-vatta (rebirth cycle),
and can’t end suffering. The Scriptures define ignorance as not knowing the Four Noble Truths.
If one doesn’t know the Natural Law, one can’t reach the Four Noble Truths,
and so is ignorant of them.
1-5-1三種修行的智慧(不同於世間的智慧)
Three types of Practice Wisdom(as differing from worldly wisdom):
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(1)聞慧（注1）（文字般若）：是修行前由理論認知或聽經聞法、討論所得的認知。
(1) Sutta panna is knowing by pariyatti (theory) or hearing dhamma discussions, before practicing.
(2)思慧（注1）（觀照般若）：是修行時的認知，就像我們目前做的。
(2) Cinta panna is knowing by practicing, as we are doing now.
(3)修慧（實相般若）：是由實相般若而認知唯有色心二法，而且色心二法是無常、苦、無我的。
(正確的理論可以引導正確的修行，而正確的修行可以引發修慧或實相般若。)
(3) Vipassana panna is knowing by Vipassana panna that there is only rupa and nama,
and they are impermanent, suffering and without self.
(Right theory will lead to right practice and right practice will lead to insight wisdom, or Vipassana.)
毘婆舍那修法不同於奢摩他修法。如果修行者不知道這一點而將兩者混為一談的話，
修行就無法引發實相般若而滅苦。修奢摩他是善法，但奢摩他只能導致平靜而仍在生死輪迴之中。
（見1-9節，奢摩他與毘婆舍那的差別）
Vipassana bhavana is different from samattha bhavana.
If the yogi doesn’t know this, he might mix the two together and Vipassana panna can’t occur,
and end suffering. Samattha bhavana is kusala, but it leads to tranquility and is still in samsara.
(See difference between Samattha and Vipassana, Section 1.9.)
（注1）技術上而言，聞慧（聞所成慧）是指經由聽聞理論而悟道。思慧（思所成慧）是指沒有人教，而自己知道，
只有佛陀才有思慧。但此修法，我們用了解理論代表聞慧，而用正確理論修行來表示思慧。
Technically, sutta panna means enlightenment wisdom reached through hearing theory .
Cinta panna means to know by oneself, without a teacher. only a Buddha has cinta panna .
In this practice, however, we use sutta panna to mean understanding theory and cinta panna
to mean applying correct theory in practice.
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1-5-2定 Samadhi
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定意即專注或專注的結果，近來的理念中，
有些老師喜歡用「不散亂」這種較為廣泛的定義。定對修毘婆舍那是有用的，但只限定於剎那定的範圍。
Samadhi means concentration, or the results of concentration. In the latter sense,
some teachers prefer the broader definition, “collectedness”.
Samadhi is useful in Vipassana but only to the level of momentary concentration.
有三種基本形式的定：
There are three basic types of concentration:
(1）剎那定→瞬間定。
(1) Kanika Samadhi – Momentary concentration.
(2）近行定→深的專注，接近安止定的程度。
(2) Upacara Samadhi – High concentration, almost to the level of Apana Samadhi.
(3）安止定→心能長時間保持在一個所緣不動。
(3) Apana Samadhi – Concentration in which the mind can remain steadfast on one object for long periods.
要注意以上只有剎那定（瞬間定）對毘婆舍那修法是必要的。
As noted above, only kanika samadhi (momentary concentration) is necessary for Vipassana practice.
1-5-2-1剎那定（瞬間定） Kanika Samadhi
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修毘婆舍那時，我們必須用到剎那定的原因是因為剎那定還是維持在六根當中。改變所緣時，
例如；從坐的色身變到心在聽（從意根到耳根），剎那定可以跟著改變。所以剎那定是可以引發實相般若的基本工具。
就是以這種變換所緣的方式才能使修行者見到不斷生滅的心。
The reason we have to use kanika samadhi for Vipassana is that kanika samadhi still remains
in the six senses. When changing objects, for example, from sitting rupa to nama hearing
(from mind sense to hearing sense), kanika samadhi can follow the change.
Kanika samadhi is the basic tool to make Vipassana panna work.
It is this changing of objects that allows the yogi to see the rising and falling away of cittas (mental states).
見到心的無常變化時。這種無常意味著心是無法控制而因此是苦和無我的。
近行定只是專注於單一所緣的方式，因此它是無法用來觀照不斷生滅的心的，
要體証心的無常是要用智慧去體証而非只靠禪定。
When impermanence is seen in cittas,
this impermanence means cittas are out of control and therefore dukkha and anatta.
Upacara samadhi is just one-pointedness, and it cannot be used to see the rising and falling of cittas.
When impermanence is realized in cittas, it has to be realized with wisdom, and not samadhi.
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身念處禪觀修法目錄 Vipassana Bhavana_index