21 practice 第二篇實修修行的摘要

長久以來都在執著這些：這是我的，這是我，這是我自己。（相應部，尼柯耶）

For long has this been cleaved to thus: this is mine, this is I, this is myself. (Samyutta-Nikaya,ii, 94)

臘月三十即將到來，那時候不管你是行、住、坐、臥都要死，因此你已經沒時間懈怠了。（小部-部尼柯耶）

The last night approaches for you, whether you are going or standing, sitting or lying. There is no time for you to be indolent. (Khuddaka-Nikaya)

老、病、死這三樣東西就像大火一樣逼近了，沒有任何力量可以令它們安撫，不管跑多快也逃不過的（小部-尼柯耶）

Death, disease, old age, these three approach like huge fires. There is no strength to comfort them; there is no speed to run away. (Khuddaka-Nikaya,xxvi, 334)

-p83-

2-1 修行的摘要回上
2-1 Practice Summary

2-1-1四種姿勢

2-1-1 Four Positions

我們以四種姿勢觀照身心：行、住、坐、臥。

We observe rupa and nama in the four positons: walking , standing, sitting , lying down.

在大念處經的綱要中有四種基本或主要姿勢，因此身比心容易觀照，所以我們由觀身著手。身比較容易觀照的原因是

These are the basic or major positions as outlined in the Mahasati-patthana discourse. We begin with rupa only, because rupa is easier to see than nama. It is easier to see because

（1）身較「粗顯」，心比較微細。

1) rupa is “gross” and nama subtle.

（2）四種姿勢隨時存在。（心的所緣→如聽、看→只有在某些時間起作用。）

2) The 4 positions always exist. (Objects of nama – such as hearing, seeing – only arise at certain times.)

（3）色身比其他所緣更容易觀苦，因為我們觀照四種姿勢時，苦總是無法隱蔽的。

3) It's easier to see suffering in rupa, than in other objects, because when we observe the 4 positions they can no longer hide the truth of suffering (see 1.11).

2-1-2 我們觀照所需的工具回上
2-1-2 Tools We Observe With:

（1）精進 Atapi

（2）正念 Sati

（3）正知 Sampajanna

（4）如理作意（如理思惟或內正思維） Yonisomanasikara

（5）覺察力 Sikkhati

精進是積極斷煩惱。

Atapi is earnestness to destroy kilesa.

正念是念住於四念處。

Sati is mindfulness in Satipatthana.

正知是可以啟發智慧，怯除愚癡或邪見的清楚認知。

Sampajanna is clear comprehension shich brings the wisdom to de-story moha, or wrong view. These three types of nama (or “yoki”) observe the positions:

-p84-

（1）精進，不精進你就無法體會整個坐的色身。例如，妄想使你偏離了當下，精進心提起正念正知使你回到當下。

1) Atapi. Without earnestness you can't realize the whole sitting rupa. When for example, wandering mind (foong) takes you out of the present moment, earnestness used with sati and sampajanna brings you back.

（2）正念使你明白你坐的樣子→姿勢。

2) Sati realizes the way you sit – the position.

（3）正知使你知道整個姿勢即是坐的色身。

3) Sampajanna knows the whole posture is sitting rupa.

（4）如理作意即以正見將個人的注意力集中在某件事情上，諸如知道任何動作的原因或坐的色身的實際情況等。如理作意提醒你不管飲食、沐浴、如廁或做其他任何事，你都是為了治苦而做的，不是為了尋樂而做的。如理作意也提醒你，變換姿勢只是為了治苦而已。

4) Yonisomanasikara means to fix one's attention o-n something with right understanding as to the reason for any action, or as to the true state of the nature of sitting rupa, etc. “Yoniso” reminds you that when you are eating, bathing, going to the toilet, or doing other tasks, you are doing this to cure suffering, not seek pleasure. Also “yoniso” reminds you that the position is being changed to cure suffering.

（5）覺察力是觀照。它告訴你修得是否正確，覺察力可以使你知道是否偏離了當下。

5) Sikkhati is observing. It tells you when the practice is not being done right. Sikkhati knows when the present moment has been left.

The term “yoki” is short for yogavacara. Although it would normally be spelled “yogi”, it is spelled with a “k” because it conflicts with “yogi” meaning practitioner.

2-1-3 中道回上
2-1-3 The Middle Way (Majjhima-Patipada)

中道祛除或止息了喜歡或不喜歡，執取或厭惡。中道對於此修法是非常重要的。如果你能具足正念正知地活在當下，喜歡或不喜歡就無法生起了。這也是為什麼我們：

The Middle Way destroys or eliminates like or dislike, attachment or aversion, and is important in this practice. If you have sati and sampajanna in the present moment, then like or dislike (abhijjha and domanassa) can not occur. That is why we:

（1）每當苦產生的時候，就要改變姿勢來治苦，因為苦迫使色身變換姿勢。你必須保持「如理作意」以防止煩惱介入。所以變換姿勢的時候必須保持良好的如理作意和覺察力，才能使你注意到修行是否與煩惱相應。例如：坐的時候，我們感到有點痛，我們不喜歡這個姿勢（起厭惡心）因而起貪欲想變換到一個新姿勢。唯獨苦逼迫我們的時期，我們才可以改變姿勢。

1) Cure suffering whenever it occurs by changing position, because suffering forces rupa to change. Here, you have to have good “yoniso” to prevent defilement from entering. So you have to have good yoniso when you change position, and good sikkhati, so you will notice if kilesa is there. For example, when we sit and suffering occurs a little bit, we don't like the position (feel aversion) and want to change to a new position because of desire. We should change position only if suffering forces us to.

-p85-

我們不要坐到疼痛完全消失，因為這樣會產生煩惱→以為我可以控制疼痛的邪見（事實上，身心皆無法控制，它們是無我的）。然而這些修行者為了見到苦設法坐更久或者坐到疼痛完全消失，但是這種苦並不真實，因為這種苦是人為因素刻意造成的。有些修行者想坐更久是為了能加深禪定，因為他們認為這樣能夠引發智慧，但是這樣做只是徒增煩惱而已。記住！四念處只是修心而非修身：如果心錯了，身也會跟著做錯。例如，心裡認為雙跏趺坐比較容易見實相→心會令身雙跏趺坐。

We don't sit through pain because this creates kilesa, the wrong view that self can control pain. (Actually, nama and rupa are out of control: they are anatta.) Also, some yogis will try to sit longer and sit through pain in order to see dukkha. But that dukkha is not real, because it is artificially created. Some practitioners try to sit longer to have more samadhi because they think panna will occur; but this only creates kilesa. Remember, vipassana is training the mind not the body. If the mind is wrong the body is wrong. For example, if the mind thinks that sitting in the lotus position is helpful to see sabhava – the mind will put the body in the lotus position.

（2）不要想從任何姿勢得到舒適或快樂。也不要覺得那一種姿勢比另一種姿好，因為每一種姿勢都是不實的：無常、苦、無我的。

2) Don't seek peace or happiness in any position. Don't feel that one position is better than another; because every position is insubstantial: anicca, dukkha, anatta.

（3）不要想從修行中得定，禪定會使我們以為有一個可以控制的自我，而且會使我們覺得寧靜和快樂。但事實上是沒有樂的，只是暫時離苦罷了，如果沒有苦我們是不能體會到苦的，苦諦是佛教的真理，但是並沒「樂諦」→沒有快樂的聖諦。因為樂是無常的，是會變苦的。

3) Don't seek treanquillity (samadhi) in meditation. Thranquillity will lead us to believe there is a self in control and it can lead us to peace and happiness. But there is no happiness, only freedom from suffering, and we can't realize this without suffering. Dukkha sacca (the turth of suffering) is a fact of Buddhist teaching, but there is no “sukha sacca” – or Noble Truth of happiness; because sukha is impermanent and becomes dukkha.

（4）修行不要存著想成就、開悟、看破的心理。只要按照四念處正確的修法去修。甚至也不要想證得涅槃或得阿羅漢。

4) Don't practice to realize attainment, enlightment or insight. Just practice according to the correct principles of Satipatthana. Even if one wants to reach nibbana or be an arahant one must extinguish that desire. If this is not done nibbana cannot be reached.

（5）修行不要存著要成為一個老師的念頭，這個念頭會造成貪欲而障礙發慧。修行唯一的目標就是要滅苦。

5) Don't practice with the idea you will become a teacher. This will cause desire and prevent wisdom from arising. The only goal in practice is to end suffering.

-p86-

回上

身念處禪觀修法目錄 Vipassana Bhavana_index