1-6 Present moment & Sabhava dhamma

1-6 當下和實相
1-6 Present moment & Sabhava dhamma

1-6-1 實相（自然的真實狀態）
1-6-1 Sabhava Dhamma (the True State of the Nature)

1-6 當下和實相回上
1-6 Present moment & Sabhava dhamma

當下可以定義成：
The present meoment (arompaccupan) can be defined as:

(1)身心的實相顯現而不與我們貪欲相應的一段時間。
(1) Nama and rupa which occurs at a given time independently of our desire.

(2)以三心（明覺）：精進、正念、正知觀照身心。
(2) Nama and rupa seen with the Three nama: atapi, sati, and sampa-janna (yogavacara).

如果你想要體會「當下」的話，
If you are to realize the present moment,

(a)三心的所緣必須是實相（非男、非女、無我）也就是以身心為所緣。
(a) the object of the 3 Nama must be ultimate reality (paramattha = not man, not woman, not self, etc.), which is rupa and nama;

(b)必須以四組念處為所緣。不同的所緣（基礎）不可以混在一起修，例如，觀照坐的色身時，如果色身開始疼痛，不要變成觀照心知疼痛，只要坐的色身疼痛。「修身念處的時候，就只觀照色身」。
(b) the object has to be in the 4 Foundations of Mindfulness. The various objects (foundations) should not be mixed. For example, when observing sitting rupa, if sitting rupa has pain, don’t observe the nama that knows sitting rupa has pain. Just know that sitting rupa suffers. Observe only “body in body;”

(c)要以三心觀照所緣（精進、正念、正知）。
(c) the object must be observed by the 3 Nama (yogavacara = earnestness, mindfulness, and clear comprehension);

(d)只有保持在當下時，才能見到身心：而且也只有在心不與貪欲相應時，身心才會顯現。因此我們不要去創造當下，創造當下的情形，例如：為了更容易觀照而走得很慢，或為了要見到身心生滅的現象而慢慢地移動手臂觀察，這些都不是當下。
d) nama and rupa, to be seen in the present moment, must occur independently of our desire. We cannot create the present moment. Examples of the latter would be slow walking for the purpose of creating insight, or slow movement of the arm to see the groups (kalapas) rising and falling. These are not the present moment;

(e)真正當下的例子，如覺照（正念、正知）坐的色身，但心中可能還帶有一些煩惱，或許是隱藏著要見到坐的色身的貪欲，那時突然一聲雷聲，注意力從觀照坐的色身轉移到聽雷聲，很自然的馬上知道心在聽，這就是真正的當下（修慧當下）因為在那一剎那，心不與煩惱相應。
e) and example of the true present moment is awareness (sati-sampajanna) observing sitting rupa, but there is a little bit of kilesa, perhaps a hidden desire to see sitting rupa. Then a thunder-clap occurs. Awareness leaves sitting rupa and hears the thunder. Automatically there is nama hearing. This is true present moment (vipassana) because at that moment there is no kilesa.

有二種當下：思慧當下與修慧當下。思慧當下是一般修得好的狀況，以思慧當下為前導才能引發修慧當下（實相般若），這就好像以兩根乾柴互相磨擦而生火一樣。
There are two kinds of present moment: cinta present moment and Vipassana-panna present moment. Cinta present moment is seen in ordinary good practice. Cinta present moment precedes and leads to Vipassana wisdom, in the way that two dry sticks rubbed together lead to fire.

-p47-

如果修行正確地保持當下，就可以去除對五蘊的貪與瞋（喜歡或不喜歡），然後就會生起實相般若。
If practice is done correctly with aromapaccupan, it will destroy abhijjha and domanassa (like and dislike) in the five aggregates (khandas). Then Vipassana Panna will occur.

修慧當下是非常難以捉摸的，就像在泥沼中用手捉泥鰍一樣。修慧當下是體驗到正在坐的是坐的色身而非「你」。也不是你知道是坐的色身→而是三心（「yoki」）（注1），而事實上連坐的色身都沒有，唯有實相。
（注1）yogavacara→三心；正精進、正念、正知，通常縮寫成「yoki」。 Vipassana present moment is very elusive, like trying to catch a fish in a pond with the hands. Vipassana present moment sees that the one that sits is sitting rupa not “you”. It is not even you that knows sitting rupa – it is the Three Nama (“yoki”). And in fact, there’s not even sitting rupa, only sabhava.
See footnote, Sec. 2.1.2. Also Glossary, “yogavacara”.

實相是我們所指的坐的色身，坐的色身是無知無覺的，而知所緣（坐的色身），心也是實相。
That sabhava that we call sitting rupa doesn’t know anything . The nama that knows the object (sitting rupa) is sabhava too.

世間只有兩種實相：一種是無知無覺，而一種是靈靈覺覺的。
There are only two sabhavas in the world: the one that knows nothing and the one that knows.

修慧當下之所以難以捉摸，是因為我們還有煩惱存在，這必須不斷的練習（保持在當下），要掌握得住修慧當下就像要閱讀之前要先學字母，直到你認識字母之後，才能認得單字。
The Vipassana present moment is elusive, because of the existence of kilesa. It also takes practice. Catching the Vipassana present moment is the trying to read before learning the alphabet. Until you know the shape of the letters, you can’t recognize words.

即使是從坐姿變換到立姿都要保持在當下，否則煩惱就會乘虛而入，能夠持續不斷保持在當下，就可遠離煩惱而引發修慧並破除無明。
Even when changing from sitting to standing, the present moment should be maintained, otherwise kilesa will enter. When present moment is maintained continuously, kilesa is kept out and the Vipassana present moment arises and destroys moha (ignorance).

問：修行者如何知道他保持在當下？
Q: How does the yogi know he is in the present moment?

答：他要一直保持正念、正知，如果具足正念正知就是保持當下，反過來說也成立：如果保持在當下必具足正念正知，修行者要持續保持在當下如此就可以見到真相，這個真相就是苦及身心。
A: He will have sati and sampajanna all the time. If there is sati and sampajanna, it is the present moment. The reverse is also true: if there is present moment there is sati and sampajanna. The yogi should be continually in the present moment. If this is so, the truth will appear; that truth is dukkha. Rupa and Nama.

（正念正知事實上是一起配合在當下觀照身心的，這樣就可以斷除對世間五蘊的貪和瞋）。
(sati and sampajanna actually work together in the present of rupa and nama and destroy abhijjha and domanassa in the “world” of the Five Khandas.)

這種修法引導修行者見到實相自然的真實狀態→因此而破除妄執身心為我的邪見。
This practice leads the yogi to reach sabhava – the True State of the Nature – thus changing the wrong view that rupa and nama is “you”.

-48-

1-6-1實相（自然的真實狀態）回上
1-6-1 Sabhava Dhamma (the True State of the Nature)

實相是宇宙中每一件事物自然的真實狀態，即是實相；但它是非男或女、非個人或靈魂，例如坐的色身是坐姿的實相。（事實上，了解了自然的真實狀態，其實它也不是坐的色身，它只是實相而已）。
Sabhava Dhamma is the true state of the nature of everything in the universe. It is reality – but it is not man or woman, person or soul. For example, sitting rupa is the sabhava of the sitting position. (Actually, when the true state of the nature is realized it is not even sitting rupa, it is just sabhava).

宇宙不是如某些佛法所說的「實體的空」，只是自我或靈魂的空。實相由色心二法所組成→而心法再分為三部份如下：
The universe is not empty of reality, as some types of Buddhism say, just empty of self or soul. Sabhava dhamma is composed of nama and rupa – with nama divided into three parts, as below:

圖表1-3四種實相（實相更詳細的細節見圖2-2）
4 Sabhava Dhamma (Ultimate Reality)
(For Sabhava Dhamma in more detail see Figure 2-2)

註：圖表1-3
Notes (Fig. 1-3):

(a)所有實相的四個法都是現在法，如以下（下一段）所說現在法是自然的真實狀態→但我們一直都沒體會到。
(a) All four of these elements of ultimate reality are paccupanad-hamma. As covered below (in the following paragraph), paccupanadhamma is the true state of the nature – except that we don’t always see it.

(b) 前三者色法和心法，都是世間法，色身對修行而言，這只是一個所緣→色身是無知無覺的。心也是一個所緣：但心亦知心（心在看和心在聽等）。這是世間的範圍→仍在生死輪迴之中。
b) The first three are nama and rupa, and are mundane dhamma. Rupa in practice, is just the object – it doesn’t “know anything.” Nama is also an object: but nama also knows nama (nama seeing and nama hearing). This is the mundane spher (lokiya) – and still in the wheel of rebirth (samsara-cakka)

在出世間法的範圍，涅槃成為所緣。道心（道識）和果心（結果）是以涅槃為所緣，而能斷除煩惱的道心。在世間的範圍正念正知是實相般若；在出世間法的範圍，正念正知就變成了道心。（道心字面上是「道識」的意思，而實際是指道果或道智的意思→道心是第十四階智）。涅槃是出世間法，不屬於五蘊的範圍。
In the supramundane (lokuttara), nibbana becomes the object. Magga-citta (path consciousness) and phala-citta (result) now know nibbana as an object. It is magga-citta that destroys kilesa. In the mundane sphere, sati-sampajanna is vipassana wisdom. In the supramundane, sati-sampajanna becomes magga-citta. (Magga-citta, which literally is “path consciousness,” actually refers to path completion, or magga-nana – which is the 14th yana). Nibbana is supramundane (lokutturadhamma), out of the 5 Khandas.

有兩種 paccupan（paccupan是「現在」之意）：
There are two kinds of paccupan (paccupan means “present”):

(1)現在法（paccupana-dhamma）。身心生滅是非常迅速的，但由於煩腦的蔽覆而使我們見不到（身心的生滅），只見到坐的色身、站的色身等等。
(1) Paccupanadhamma. Rupa and nama rising and falling away very fast. But we don’t see it because the kilesa is hidden. But there is only sitting rupa, standing rupa, etc

我們妄執為「我坐著」「我站著」「我很熱」等等。不管我們察覺與否，現在法總是存在著，這就是現在法→甚至於在家、沒有修行的時候。
We think that “we sit”, “we stand”, “we are hot” etc. This is paccu-panadhamma, and it exists whether we see it or not – even at home, when not practicing.

(2)當下（paccupanarom）。身心的實相顯現而不與我們貪欲相應的特定一段時間是「坐的色身」、「站的色身」等等，我們用現在法修行就會發展成為當下。三心配合在一起，將「我在坐」的妄執轉變成「坐的色身」→而這就是當下了。
(2) Paccupanarom (present moment) Rupa and nama which occurs at a given time independently of our desire – “sitting rupa”, “ standing rupa”, etc. When we are practicing we use paccupanadhamma and it develops into paccupanarom. The Three Nama work together and “we sit” becomes sitting rupa – and so it is paccupannarom (present moment).

-p50-

要保持當下心須以正念正知觀照目前的身心；心沒有煩惱的時候才能見到（圖1-3）的前三個所緣。必須一直以身心為修行的所緣直到第十二階智（隨順智）以後才能捨棄掉。自此以後涅槃成為道心和果心的所緣，才入於聖人或出世間的階位。
To be paccupanarom (arompaccupan), sati and sampajanna have to have rupa and nama in the present moment. The first three objects above (Fig. 1-3) are seen without kilesa. Noama and rupa are the objects until the Vipassana-nana (12th: anulomanana), then abandoned. At this point nibbana becomes the object of maggacitta and phalacitta and the lokuttara or supra –mundane state is reached.

當下是正在觀照身或心，而所緣可以是善、惡、無記性→但必須是四念處的所緣之一。
The present moment is nama or rupa being observed. They can be kusala, akusala, or abyakata (neutral) – but they have to be in one of the 4 foundations of satipatthana.

心還有煩惱時才需要修毘婆舍那（注1），而只要有煩惱存在的地方就要修持或運用毘婆舍那來破除它。例如耳聞聲時煩惱會認為「我在聽」，而毘婆舍那提醒我們是「心在聽」因而消除煩惱。
Vipassana can work only when kilesa exists. It must also work, or be applied, where the kilesa is. For example when a sound is heard, kilesa will think that “we hear”, and so Vipassana reminds us that “nama hears”, and erases the kilesa.

問：觀照當下的三心和把握當下的三心→是相同的嗎？
Q. The 3 Nama that observe the present moment and the 3 Nama that catch the present moment – are they the same?

答：「當下」的名稱是相同的，但觀照當下的三心（思慧）和把握到當下的三心「修慧」是不同的。修行者練習把握到當下，就如同他為了讀書而學習字母一樣。思慧就像學ABC等等，而修慧就像接下來的閱讀一樣。
A. The name “present moment” is the same, but the 3 Nama that observe (cinta wisdom) and the 3 Nama that catch the present moment (Vipassana wisdom) are different. The Yogi should practice catching the present moment, in the same way he would learn the alphabet in order to read. Cinta wisdom is like practicing the ABCs and Vipassana wisdom, which follows,is like reading.

阿羅漢已經沒有煩惱了，所以不需要再修毘婆舍那了。
An arahant, having no kilesa, does not need to practice Vipassana.

-p51-

問：修行者如何增進把握當下的機會？
Q. Is it desirable to take a given position in order to see the rupa of that position?

答：修行者如果在覺照力（rusuthua）（譯者註：rusuthua是泰語，rusu是感覺，thua是身體，因此rusuthua亦可譯為身覺）他就不會聽到太多在他同遭的聲音→或者即使聽到也不會太強烈。覺照坐的色身的當下就空過或減少很多音聲。因此為了要增進把握當下的機會，修行者就要提昇覺照力。
A. A yogi should never sit to see sitting rupa, or walk to see walking rupa. All positions must be taken to cure suffering from a previous position. Then sitting rupa or walking rupa can be seen naturally, as it arises.

問：為了要見到某一姿勢的色身是否刻意採取那一種特定的姿勢呢？
Q. Is it desirable to take a given position in order to see the rupa of that position?

答：修行者坐著不應該是為了要見到坐的色身，或走路為了要見到走的色身。所有的姿勢都是為了對治前一姿勢的苦，然後坐的色身或走的色身顯現時，就自然而然地見到了。
A. A yogi should never sit to see sitting rupa, or walk to see walking rupa. All positions must be taken to cure suffering from a previous position. Then sitting rupa or walking rupa can be seen naturally, as it arises.

問：修行者保持在當下自然是具足戒、定、慧。為什麼？
Q. When the yogi is in the present moment, he automatically has sila, samadhi and panna. Why?

答：修行者以實相般若照見坐的色身時，「粗顯的煩惱」（可以用戒律對治的煩惱）被降伏了，這就證明當下具足戒；心的煩惱（五蓋）都暫時被消除了，這就證明當下具足定；最後潛伏的煩惱（漏）也暫時消除了，這就證明當下具足慧。因為實相般若可以引發正見→沒有一個「你」在坐。
A. when the yogi realizes sitting rupa by vipassana wisdom, “obvious kilesa” (the kind in the precepts) is suppressed. This proves sila is present. Mental defilements (nivaranas) are momentarily erased. This proves samadhi is present. Finally, the hidden kilesa (asava) of wrong view is momentarily erased. This proves panna is present, because vipassana wisdom leads to right view – sammaditthi – that no “you” sits.

回上

身念處禪觀修法目錄 Vipassana Bhavana_index