1.9 1.10 1.11 Difference between Samattha and Vipassana Bhavana 毘婆舍那與奢摩他修法的差別

1.9 毘婆舍那與奢摩他修法的差別回上
1.9 Difference between Samattha and Vipassana Bhavana

有二種修法，毘婆舍那與奢摩他修法

奢摩他修法
Samattha Bhavana

毘婆舍那修法
Vipassana Bhavana

1) 真實的自性是定，會產生平靜的心態。
1) The true nature is samadhi,to create peaceful mind
1) 真實的自性是般若（智慧）
1) The true nature is panna(wisdom).

2)修行的所緣是假法（傳統的實相）諸如任何一個遍處為所緣（觀遍處的圓盤）。
2) The object of meditation is pannatti (conventional reality),such as a kasina (meditation disc).
2)修行的所緣是實相（實相或身心）；是以四念處修法中的四組念處為所緣，可以引發實相般若
2) The object of meditation is paramattha (ultimate reality or rupa and nama) in the 4 foundations of Satipatthana, which leads to Vipassana wisdom.

3) 奢摩他的特質是遠離掉舉的現象。
3) The characteristic of Samattha is no restlessness.
3) 毘婆舍那的特質是可以顯示實相的智慧

3) The characteristic of Vipassana is wisdom which reveals the ture state of the nature.

4) 奢摩他的作用是降服五蓋：貪欲、瞋恚、掉舉、昏沉、疑。

4) The duty of samattha is to suppress the 5 Hindrances (Nivarana):Sensuality, ill-will, restlessness, sloth, and doubt.
4) 毘婆舍那的作用是斷除無明（對四聖諦的無知）
4) The duty of Vipassana is to destroy ignorance (avijja = ignorance of the the 4 Noble Truths

5) 奢摩他的結果是心一境性。
5) The result of samattha is one pointedness (ekaggata)
5) 毘婆舍那的結果是成就正見（或了解身心自然的狀態）
5) The result of Vipassana is to have the right view, (or the true state of the nature of nama and rupa.

6) 奢摩他的效果是心無貪欲，並且對於三摩地（定）感到滿足和快樂。
6) The effect of samattha is a mind that desires no kammaguna(sensual pleasure), and is content and happy in samadhi.
6) 毘婆舍那的效果是產生四念處為所緣的定（剎那定）可以引發實相般若
6) The effect of Vipassana is samadhi that has Satipatthana as an object (kanika samadhi) so vipassana wisdom can occur.

7）奢摩他的利益此生可成就三摩缽提（八個次第的禪定），心無貪瞋非常清淨，來世可生梵天（梵界）。
7) The benefit of samattha is that inthis life, samapatti (the eight Stages of jhana) can be entered. The mind is without abhijjha and domanassa and is very peaceful. In the next life, the Brahma world (Brahmaloka) can be attained.
7）毘婆舍那的利益可以斷除個人的宿業或煩惱。沒有煩惱就不再輪迴，也就是涅槃。因為涅槃了就不受後有，就是快樂
7) The benefit of Vipassana is cessation of one’s accumulations or defilements (asavakkhayanana). With no defilement, no rebirth will occur (vivatta). Which is nibbana. Because of nibbana there is no Rebirth and this is happiness.

8) 對於奢摩他而言，一次只用一個所緣和二個根，如眼根和意根（如觀遍處或觀可見物）或鼻觸和意根，如安那般那念（觀呼吸）。

8) In samattha, only one object and two senses are used at one time, such as the eye and the mind (in the case of a kasina or visual object), or touch and the mind, in the case of anapanasati (breath)
8) 對於毘婆舍那而言，六根都要用到，而且不須要特別所緣，只要觀照身和心是無常、苦、無我（自然的真實狀態）。甚至在法念處修法中，五蓋也可以成為所綠。
8) In Vipassana, 6 senses are used, and no special objects are needed. Simply observe rupa and nama, which are anicca, dukkha, and anatta (True state of the Nature). Even nivarana (hindrances) can be used as an object, as in dhamma- nupassana (contemplation of mind objects).

9) 根據經典，修行者決定修奢摩他，應該先了解自己屬於那一種性行：
（1）貪的性行。
（2）瞋的性行。
（3）痴的性行。
（4）信的性行。
（5）慧的性行。
（6）覺的性行。
然後，可以參考《清淨道論》針對修行者的性行而分別，允以對冶的法門。例如，屬於貪的性行的人，應該修不淨觀等等。
9) According to the Scriptures, a yogi who decides to practice Samattha, should determine which of these carita (charac- teristics) are predominant in him:
1) Raga carita (lustful nature)
2) Dohsa carita (hating nature)
3) Moha Carita (deluded nature)
4) Satta Carita (faithful nature)
5) Buddhi Carita (intelligent nature)
6) Vitakka Carita(speculative nature)
Then the Visudhimagga should be consulted for the type of samattha meditation for the Yogi’s particula carita. For example, for a lustful nature,asubha or meditation on corpses,Is recommended.
9) 佛陀說想要修四念處禪觀的人，要先了解四種性行，那一種比較類似。（1a或1b等）（例如，貪愛性行而利慧者
（1a）應該觀受念處）。
（1）貪愛性行
（a）利慧
（b）鈍慧。
（2）見執性行
（a）利慧
（b）鈍慧。
現在，假設每個人都是貪愛性行而鈍慧者，所以應該觀身念處。根據佛陀說，這個時候成就阿羅漢道唯有從身念處著手（粗和細的動作）。
9) The lord Buddha said that one who would practice Vipassana should determine which of these 4 caritas resemble him.
A station of Satipatthana is recommended for each of these 4 types (1a, 1b, etc.) (For example, if the carita is tanha with strong wisdom (1a) the recommended station is Vedana):
1) Tanha Carita (craving nature)
a) stong wisdom
b) weak wisdom
2) Ditthi Carita (opinionated)
a) strong wisdom b) weak wisdom
In these times, however, it has been determined that everyone has tanha with weak wisdom, and so in this practice, kaya meditation (major and minor positions) is used to begin with. According to the Lord Buddha the Arahatta path in these times will only be attained through kaya meditation (major and minor posi-tions).

禪定的修法是善法，但仍在生死輪迴之中。這種修法在佛陀以前就早已存在了。毘婆舍那的修法也是善法，但它能出生死輪迥，而且是佛陀發現的修法。

Samattha-Bhavana is kusala and it’s in Vatta-Dukkha (Samsara). It existed before the Lord Buddha. Vipassana-bhavana is kusala but it is out of Samsara, and was discovered by the Lord Buddha.

禪定成就的感受是一種常、樂、我的感受（無明仍然存在），體證觀智（第四至第十二階智）的覺受是了知無常、苦、無我的覺受。

The feeling when Jhana is reached is one of being happy permanent, and with self, atta (moha still exists). The feeling when vipassana yana is realized is that of impermanence, suffering and no-self (anatta).

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1.10 色和心回上
1.10 Rupa and Nama

宇宙中每一件事物都是色法或心法，或者五蘊。色心二法是實相。色法通常定義成物質或有質礙的形體。而心可以定義成心王或心所和涅槃。色法也可以定義為心法以外會因冷熱而產生壞相之法。

Everything in the universe is rupa or nama, or the 5 Aggregates (5 Khandas). Rupa and nama are ultimate reality. Rupa is generally defined asmaterial or form, while nama is defined as mind (citta) and mental constitu-ents (cetasikas), and nibbana. Rupa can also be defined as anything other than nama which changes due to cold or heat.

心法是能知，色法是所知（但心亦能知心→也就是心也可以是一個所緣、或所知，如「心在看」、「心在聽」）對修行而言，身可以看成是一演員，心也可以當做一個觀眾。以現代科技而言，身比作一個機械人，而心像一部電腦：心命令身做它想做的事。

Rupa is that which is known and nama that which knows (although nama can also know nama – i.e. nama can be an object, or be known, such as “nama seeing”, “nama hearing”). In practice, rupa can be seen as the actor, nama as the observer. In modern terms, rupa is like the mechanical part of a robot and nama the computer: nama orders or tells rupa what to do.

身心是毘婆舍那修法的所緣，在很多種身心，但修行者只需觀照當下毘婆舍那修法的所緣。

Nama and rupa are the objects of Vipassana practice. There are many rupa and nama, but the yogi uses only those that are objects of Vipassana in the present moment.

有三種心法可以作修行的所緣，它們是受、心、法三個念處。受念處如：樂受、不樂受等；心念處如：貪心、瞋心和痴心等；法念處如：心在聽、心在看、妄想心等。

The three types of nama that can be used as meditation objects are vedana, citta, and dhamma. Examples of vedana are pleasant or unpleasant feelings; of citta: citta with lobha, citta with dohsa, citta with moha etc.; of dhamma: nama hearing, nama seeing, wandering mind (foong), etc.

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這個禪修中心的身念處修行方式是：主要的（粗顯的）姿勢（行、住、坐、臥）和中間的過程的姿勢為所緣。中間過程的姿勢是微細的，可以幫助主要姿勢，這些微細的動作如：徐步後退、吃喝等動作（見附錄A，面談最後一頁，有微細動作的完整介紹）。

Types of rupa for meditation at this center are: major body postures (standing, walking, sitting, lying down) and interim postures. Interim pos-tures are the minor postures that help maintain the major postures, such as stepping back, eating, drinking, etc. (See last page of Interviews, Appendix A, for complete interim postures.)

什麼是（造成）身心的因？

What is the cause of rupa and nama?

造成身心的因是煩惱→特別是無明和貪愛，這是所有苦的根源。貪之所以存在，是因為我們不能體會五蘊是苦，我們妄執五蘊為樂。這就是顛倒妄想。

The cause of rupa and nama is kilesa – specifically, ignorance (avijja) and craving (tanha), which are the root causes of all suffering. Avijja exists because we don’t realize the Five Khandas are dukkha; we think they are sukha. This is vipallasa, or perversity of perception.

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1.11 隱蔽三法印的因緣法回上
1.11 Conditions that obscure the three characteristics

三法印是指身心一直是無常、苦、無我的，但為什麼我們無法從自己的身心上體驗到三法印呢？因為三法印被某些因緣所隱蔽住了。

The Three Characteristics refer to impermanence, suffering and not-self in rupa and nama at all times. But we cannot easily see the Three Characteristics in our own body and mind. Why? Because they are obscurred by certain conditions.

（1）無常。隱蔽無常真相的是：妄執身心是相續的邪見。身心迅速的生滅，讓我們產生一種以為身心是相續的錯覺，但事實上，身心每一剎那都在不斷地生住異滅。

1) Impermanence.The condition that hides the truth of impermanence (anicca) in the body/mind is santati, or continuity. The rapid sequence of the arising and falling away of rupa and nama give the appearance of a continuous matter, which is in truth, forming and reforming every moment.

（2）苦：隱蔽身苦真相的是：沒有清楚覺察身體的姿勢。

2) Suffering. What hides the truth of suffering (dukkha) in the body is being unaware of what posture the body is in.

（3）無我：隱蔽身心無我真相的是：堅實。

3) Not-Self. What hides the truth of not-self (anatta) in the body/ mind is ghanasanna or perception of compactness.

我們修行的時候如何「看破」這三種遮避真相的因緣呢？

How can we “see through” these three conditions in practice?

1）相續。身心的生滅是如此的迅速，以致於難以見到它的生滅現象，因此我們誤認為身心是連續的，就像螢幕上的電影看起來好像是連續的，事實上是由許多靜止不動的照片組成的。因此身心看起來像堅實而永恆的，是因為我們無法見到這種不斷生滅的真相我們無法排除這種快速生滅現象（因為這是事實），但修行者必須以精進和覺照來引發實相般若，實相般若生起時就可以體會生滅之間的空檔。實相般若可以破除妄執身心是相續而隱蔽無常真相的錯覺。

1) Continuity (santati). The arising and falling away of rupa and nama is so rapid, it is difficult to see, and so it creates the effect of one continuous body/mind. It is like a movie on a screen which appears to be continuous, but is actually made up of many separate still-pictures. Thus, rupa and nama appear to be substantial and permanent because we can’t see the truth of arising and falling away. We can’t eliminate this rapid deccay (it is the truth), but the yogi must practice with earnestness and awareness untill Vipassana wisdom occurs, which will show the separation between the moment of rising and falling. This wisdom will eliminate the continuity (santati) that hides the impermanence of name and rupa.

（注1：當然身心的生滅是遠比電影畫面的閃動快速→快好幾千倍）。

Of course, the birth and decay of matter and mental states (nama-rupa) is much faster than the frame in a motion picture – in the magnitude of thousands

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身的無常是可以由思慧體驗到的，然而心的無常就更微細而很難體會了。改變姿勢時，例如，從坐的色身變到站的色身，我們可以體會到坐的色身是無常的，這也是為什麼鈍慧的修行者必須要觀身念處的原因。

Impermanence can be seen in rupa by cinta wisdom, whereas nama is more subtle, and is difficult to see. When changing, for example, from sitting rupa to standing rupa we can see that sitting rupa is impermanent. That is why the yogi with weak wisdom should practice with kayanupassana satipatthana (body mindfulness).

（2）不覺照姿勢。不覺照身姿我們就無法認知色身是苦的。苦是指無法保持同一狀態。（這是實相：自然的真實狀態，這是無法改變的）。改變姿勢的時候，苦苦早已存在舊的姿勢當中，但如果缺乏「如理作意」觀照舊姿勢的話，明覺就無法起作用而察覺到苦苦了。

2) Unawareness of Posture. Being unaware of the body posture, we are hence unaware that it is suffering (dukkha). Dukkha means inability to maintain the same condition. (This is sabhava: the true state of the nature. It cannot be changed). When a a position is changed there is dukkha vedana in the old position but lack of “yoniso” in the old position prevents yogavacara from working and seeing the dukkha vedana.

持續以明覺觀照各種姿勢時，要如理作意來防止煩惱，使內心不會生起喜歡或不喜歡，如此修行者就可以見到每一種舊姿勢的苦苦了。而因此新姿勢也無法再隱蔽苦的真相了。例如：

the new position won’t be able to hide the truth of suffering anymore. For example:

坐的色身疼痛時，如果沒有「如理作意」，我們會認為是「我們」苦，而產生厭惡的感受，然後不能以明覺觀照而又起厭惡心→不喜歡舊姿勢。如果修行者是因為自己想站而站起來的話，這樣又會對舊姿勢起貪愛心。因為新姿勢隱蔽舊姿勢的苦，因此無法從舊姿勢中體會到苦苦了。（這是解釋不覺照身姿為什麼會隱蔽苦的一個好例子）

In sitting rupa, when pain occurs, if there is no “yoniso,” we will think ‘we’ suffer and dislike will occur , and then yogavacara can’t work , and this creates domanassa : the old position is disliked. The yogi stands up because he wants to stand , and abhijjha (liking) occurs for the new position. Now, dukkha vedana can’t be realized in the old position, because the new position hides the dukkha in the old. (This is a good example of how unawareness of posture hides suffering).

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明覺起作用的時候很容易體會到舊姿勢中的苦苦，但行苦（變換到新姿勢所殘留的苦）卻很難體會得到→因為新姿勢通常令人覺得舒服。如果修行者要體會新姿勢的苦，就要保持「如理作意」，因為新姿勢通常會產生貪愛或喜歡→就像不喜歡舊姿勢一樣。

Dukkha vedana in the old position is usually very easy to see when yogavacara is working; but sankhara dukkha (pain carried into the new position) is very difficult to see – because the new position usually appears to be a happy one. If the yogi is to realize dukkha in the new position, he must have “yoniso”, because tanha or abhijjha (liking) usually occur in the new position – and domanassa (dislike) occurs in the old position.

貪愛會喜歡樂而不喜歡苦。因此要斷除貪愛的唯一方法就是：用實相般若去體證苦。因此佛陀以苦的體證來描述滅除貪愛的智階。

Tanha likes sukha (pleasure) and doesn’t like dukkha; so to eliminate tanha there is only one way: the Vipassana wisdom that realizes dukkha. Therefore, the Lord Buddha described wisdom stages that will eliminate tanha, by realizing dukkha

1-11-1 修行要體驗四種苦：回上
1-11-1 Dukkha in practice must be realized four ways:

（1）覺察舊姿勢的苦苦。

1) See dukkha vedana in the old position;

（2）覺察變換到新姿勢的行苦。

2) See sankhara dukkha when changing to the new position;

（3）覺察苦相（也就是身心是無常、苦、無我）。要到第四階智→生滅隨觀智照見生滅現象時才能體會苦相。

3) See dukkha lakkhana (that rupa and nama are anicca, dukkha, and anatta) until separation of santati (continuity) is realized in the 4th yana – Udayabbuyanana. Then,

（4）體證苦諦要在第十一階智→行捨智才能證得苦諦。然後就是智慧猛利的第十二階智→隨順智（體證四聖諦）。

4) realize dukkha-sacca in the 11th yana – Sank-harupekkhanana. This latter is very strong wisdom, and leads to the 12th yana – Anulomanana (realizing the Four Noble Truths).

如果修行不以智慧（內觀）來體證苦的話，就不是正確的修法，不是中道法（亦即八正道）。唯有體證苦才能使你脫離輪迴→因為體證苦才會厭離五蘊而導致滅苦。

If the practice doesn’t realize dukkha with wisdom (insight), it is not the right practice, not the Middle Way (i.e., Eight-Fold Path). only realizing dukkha can lead you out of samsara-vata (wheel of rebirth) – because realiz- ing dukkha leads to disgust (nibbida) in the Five Khandas and leads to the end of suffering.

如果沒有證得厭離隨觀智（第八階智），就無法證得離染（無執：離欲、離貪），也就無法滅苦。以智慧體證身心的無常、苦、無我，就會對身心生起厭離，這就是清淨之道。

If the nibbida-yana (8th yana) is not realized, viraga (detachment: ab-sence of lust, absence of desire) will not be realized, and suffering can’t be ended. When it is realized by wisdom that rupa and nama are impermanent, suffering, and without self, disgust will be felt with the suffering of rupa and nama. That is the path of purity.

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因此，要察覺新姿勢的苦，修行者就必須保持「如理作意」。他也必須知道每一次改變姿勢的原因，用如理作意改變姿勢會有什麼利益（可以引發實相般若），和不以如理作意改變姿勢會有什麼過患（會與煩惱相應）。

Therefore, the practitioner has to have the right “yoniso” in order to realize dukkha in the new position. He must also know the reason for change every time the posture is changed, what benefit there is from correct change with yoniso (so vipassana wisdom can arise), and what penalty if change is not made (defilement will enter).

通常初學者並不知道改變姿勢的原因，因為他會認為是他想改變的，事實上是苦迫使他改變的。知道正確的原因並一再反覆練習，他就能體會苦並且體會到新姿勢並不比舊姿勢好，因此也不會再喜歡新姿勢而討厭舊姿勢了。這樣可以啟發智慧認知身心是無法控制的，無我、非男、非女→而這就是實相：自然的真實狀態。

Usually, the new practitioner doesn’t understand the reason for changing the position. He thinks that he wants to change, when in fact dukkha forces the change. When the correct reason is understood and this is repeated over and over, he will see dukkha and realize that the new position is no better than the old. So liking (abhijjha) will not occur with the new position and dislike (domanassa) will not occur with the old. And this will lead to the wisdom that all rupa and nama are out of control, not self, not man, not woman – and this is sabhava: the true state of the nature.

體會實相之後，厭離心就會生起，煩惱就會變得薄弱，而毅力、意志力更強。然後就可以成就四念處智而斷除對五蘊的貪與瞋。

When sabhava is realized, a sense of urgency (samvega) will occur, and kilesa will be weakened. There will be more perseverance. Then, Sati-patthana wisdom will be reached and will destroy abhijjha and domanassa in the Five Khandas.

（3）堅實。
身心的堅實是實法或現在法→實相，但即使它是事實卻讓我們誤認為自己是男、是女或以為有我的邪見，因此我們會妄執身心是常與樂的，堅實隱蔽了身心的實相→無我。

3) Perception of Compactness (Ghanasanna)
Ghanasanna (compactness) of rupa and nama is sabhavadhamma, or paramattha-dhamma – ultimate reality. But even though it is true, it leads us to the wrong view of thinking that we are man or woman, or have a self. So we then think rupa-nama is permanent and happy. Compactness thus hides the true state of the nature of rupa and nama – which is anatta.

修行者必須以「如理作意」將身和心分開，這樣身和心看起來才不會像一個單獨的個體。如果沒有「如理作意」，我們就不知道那一樣是身、那一樣是心。而且每一種色身不同於行的色身等等。六組毘婆舍那慧地（基礎，原理）對於分離身和心的觀照是很有用的。它們是：

So the practitioner must have good “yoniso”, in order to separate rupa and nama, so they don’t appear to be functioning as a single unit. Without “yoniso we won’t know which is rupa and which is nama. Also, that the various rupas are different: sitting rupa is different from standing rupa, stand-ing is different from walking rupa, etc. Six Vipassana bhumi (foundation, groundwork) are useful for seeing separation of rupa and nama. These are:

（1）五蘊。 1) Five Khandas
（2）十二處。 2) Twelve Ayatanas
（3）十八界。 3) Eighteen elements (dhatu)
（4）二十二根。 4) Twenty-two Indriyas
（5）四聖諦。 5) Four Noble Truths
（6）十二因緣（緣起）。 6) Twelve Paticcasamuppada (Dependent Origination)

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以五蘊為例，我們知道身蘊在坐，而識蘊（用其他三蘊→受、想、行）（注1：這裡的受、想、行（通常講蘊）的作用像心所，再結合為識蘊）知道身蘊在坐。因此我們可以清楚地將身和心分開（識別）。

For example, under the Five Khandas, we can see that rupakhanda is sitting, but it is vinnanakhanda that knows (with three cetasikas – vedana, sanna, sankhara) that rupakhanda is sitting. Thus, we can see clearly the separation of rupa and nama (vinnana).

修行要看破堅實仍然是觀照身心（不要做特別的嘗試去識別身和心），修行者要了解「知道坐的色身的心」和「知道站的色身的心」是不同的：而且甚至於坐的色身不同於站的色身。所以用平常的方式修行，直到破除堅實所生的邪見為止。如同看破執無常為相續以及觀照身姿而看破身苦一樣，要看破堅實也只是觀照身心而知道什麼是什麼罷了。破除堅實所生的邪見就證得第一階智→名色分別智（即見清淨→清淨的知見和內觀），如果沒有證得第一階智，就無法成就後面其他的階智。

The practice to see through ghanasanna is the same as that for observ-ing rupa and nama, (no special attempt is made to separate the two). The pracitioner, however should know that the nama that knows sitting rupa and nama that knows standing rupa is not the same nama. And even the rupa that sits is not the same as the rupa that stands.

修行看破隱蔽三法印的因緣法，並不是必須證得全部的三法印，而是證得三法印其中的一相即可，假設說如果你看破了隱蔽無常的真相，你就證得苦和無我。

So the practice is done in the nothing more than observing rupa and nama and knowing which is which. Elimination of the false view that ghanasanna creates will lead to the 1st yana, nama-rupa-parichedanana, or mind-matter determination (which is ditthivisuddhi – purity of understanding and insight). If the 1st yana is not reached, then progress to subsequent yanas can’t be made.

Here, vedana, sanna, or sankhara (usually, khandas) are functioning as cetasikas, or mental properties, which go into making up the vinnanakhanda.

The practice to see through the conditions that hide the Three Charac-teristics, does not have to succeed with all three. It is only necessary to realize one characteristic. If you see through what hides anicca, for example, you will realize dukkha and anatta.

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身念處禪觀修法目錄 Vipassana Bhavana_index