22 practice 實修

這種修法是要念住於各種姿勢：行、住、坐、臥。譬如坐的時候「三心」→精進、正念、正知→要覺照坐照，也要認知它是坐的色身。

The practice is to be mindful in all positions: sitting, standing, lying down, walking. If the position is sitting, the “three nama” – atapi, sati, sampajanna – are aware of the sitting position, and aware that it is sitting rupa.

是三心（而非我們自己）在觀照坐的色身，就像看著舞台上的演員一樣，觀眾只是注視著演員，而不會去控制他的行動或演出。看戲就像活在當下一樣，對於過去與末來是沒有興趣的。因此修行者練習的時候要像看戲一樣。例如，當他觀照坐的色身時，疼痛會產生而他知道是坐的色身痛，這是苦苦，但不要去觀照苦受，因為這是修習身念處，要保持在當下一再重覆地觀照是坐的色身苦，直到不得不變換姿勢，他就可以體會到存在坐的色身當中的苦諦。這是由於苦苦來自於色身，而身心即是苦諦。

The three nama (and not ourselves) observe sitting rupa like watching an actor on the stage. An actor is watched while o-n stage, but there is no attempt to control his behavior or actions. Seeing a play is like the presen moment, there is no interest in the past or future. So, the yogi should practice as though watching a play. Then, as he observes sitting rupa, pain will occur and he will know sitting rupa suffers. This is dukkha vedana. But don’t observe dukkha vedana. This practice is in kaya. By observing sitting rupa suffering over and over in the present moment, until the position must be changed, he will see the truth of suffering in sitting rupa. This is because dukkha vedana arises from rupa and nama-rupa are dukkha sacca.

以同樣的方法來觀照是坐的色身、走的色身等等，觀照這些色身必須像注視著一個我們沒辦法控制的人一樣，色身是所緣，而修毗婆舍那是心的工作，所以心必須保持當下才能啟發智慧。因此心必須觀照現實的情況（如，心在聽），而非去創造現實，我們只要觀照現前的狀況即可。任何想控制心的意圖都表示我們想要見實相；這種想要見實相的貪念會使我們偏離中道和當下。

It is the same way with sitting rupa, walking rupa, etc. They should be observed like watching someone that we have o-n control over. While rupa is the object, Vipassana is the responsibility of the mind (nama). So the mind has to be in the present moment to see wisdom. Therefore, the mind must observe the truth (nama hearing, for example) as it arises, rather than try to create the truth. We should simply observe what happens. Any attempt to control the mind means we want to see sabhava; this is kilesa and takes us out of the middle way and the present moment.

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精進、正念、正知三者一起應用於觀照身心，如果正念太強就減弱正知，修行者必須注意到這一點，這種洞察力稱為覺察力，覺察力觀察到三者沒有平衡時，修行者就要調整精進、正念、正知三心使它們平衡，要有很好的覺照力才能做到這一點。苦苦產生時，坐的色身會因為痛而改變姿勢（這種情形就像我們在社交場合，坐久了不舒服就會調整姿勢一樣）。

Atapi, sati, sampajanna work together observing nama and rupa. If there is too much sati it will weaken sampajanna. The yogi must notice this; this noticing is called sikkhati. When sikkhati observes this imbalance, the yogi must try to make atapi, sati and sampajanna equal. This is done by having more awareness. When suffering is felt, sitting rupa changes position, because it is forced to move by pain. (The same natural way we would move, if we were sitting around in some social situation.

具足「如理作意」（注一），我們就可以注意到是疼痛的覺受迫使身體從坐姿變換到另一個姿勢的。改變姿勢的時候，疼痛跟入了新姿勢中，而「如理作意」能注意到新姿勢只是從舊姿勢中暫時解除痛苦而已。這一點必須特別注意，因為大多數的初學者不會喜歡舊姿勢而認為新姿勢使他們感到舒適。

It is with “yoniso” that we notice the pain is forcing sitting rupa to change to another posture. When the position is changed, the pain is followed into the new position, and “yoniso” notices that the new position is curing pain from the old position. This is necessary because most new practitioners don't like the old position and think the new position will make them happy.

因為「如理作意」知道改變姿勢只是要止息舊姿勢所產生的苦，因此，我們不會厭惡舊姿勢而執著新姿勢。在這個修法中我們強調「如理作意」，因為「如理作意」可以讓我們了解苦（苦苦與行苦）（見1-4-4-1節，苦的種類）。

Thus, we will not feel aversion to the old and attachment to the new, because “yoniso” knows that the change is to cure suffering in the old. “Yoniso” is emphasized a great deal in this practice, because proper “yoniso” leads to realizing dukkha (dukkha vedana and sankhara dukkha). (see 1.4.4.1, Types of Dukkha.)

如果難以保持在當下的時候，問自己這些問題是有用的：

If it is dufficult to stay in the present moment, it can be helpful to ask the question:

「走的是誰？」→「走的色身」！

“What is walking?” “Walking rupa.”

「為什麼要走？」→「為了止息前一個姿勢的疼痛」！

“Why is it walking?” “To cure suffering from the previous position.”

或者「是什麼在坐？」→「坐的色身」！等等。

Or, “What is sitting?” “Sitting rupa,” etc.

（這種默念的作用就是如理作意，可以幫助心發展覺照力）

(This verbalizing functions as yoniso, helping the mind to develop awareness.)

（注1：佛說：「我沒有見過一個法比yonisomasikara（如理作意、內正思惟）更能引導人啟發正見了」。（長部、尼柯耶）

The Buddha said: “I cannot see any single dhamma that leads (more surely) to right understanding (samma ditthi) than that of yonisomanasikara”. (Anguttara-Nikaya, Aykah-Nibat)

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你問「坐的是誰？」等問題的時候，正念、正知（覺照力）就會提昇，而使你回答→「坐的色身」。精進、正念、正知三者的總合就是身覺（覺照力）

When you ask “What is sitting?’ etc., sati and sampajanna(awareness) arise and cause you to answer: “Sitting rupa.” Atapi(earnestness), sati (mind-fulness, and sampajanna (clear comprehension) can be summed up as rusuthua (Thai – awareness).

。他們有相同的所緣（身或心），因為他們是一起運作的。正念知道姿勢→你坐的方式，而正知知道現在坐的是坐的色身（而非你），但運作的方式不是先正念後正知（而是一起運作的）。

They have the same object (nama or rupa) and so they work together. Sati knows the posture, the way you sit, and sampajanna knows that it is sitting (etc.) rupa. But it is not sati first and then sampajanna.

正念正知是同時運作的。

Sati and sampajanna work at the same time.

正確的修法是，「現在我們在坐」把「我們」拿掉，換成「現在是坐的色身」。這個重點和日常生活認知各種動作的方法是一樣的，只是將「我們」在坐的邪見拿掉而已。

The correct practice is, “Now we are sitting.” Take “we” out. “Now it’s sitting rupa.” The point here is that the process of knowing the position is the same as in daily life, except the wrong view of “we” sitting is removed.

對於「覺照」的描述，我們聽到的用詞諸如「感覺」、「知道」、「見到」（指心見）、「觀察」和「認知」坐的色身等，這些用詞都對。事實上，覺照這個用字可以把它當作：如坐的時候把「我們坐」換成「坐的色身」這種方式而已。覺照是修行是否正確的關鍵。

Often to describe rusuthua, we hear the words “feel,” “know,” “see,” (mentally), “observe,” and “be aware of” sitting rupa, etc. All of these words can be correct. Actually, the word awareness can be described as being like “we sit,” but substitute “sitting rupa.” Awareness is the key to practice done in the right way.

覺照力是純熟加上斷煩惱（貪和瞋）的智慧。

Rusuthua is kusula (skillful) and has wisdom that destroys kilesa (abhijjha and domanassa)

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感覺是指感覺你坐的樣子和在感覺它是一個坐的色身，而這就是正知。但是用感覺這個字的時候要小心：如果一個人落入了身體的覺受，尤其是覺受太強的時候，會使心疲憊而偏離當下。這樣是用貪念在修。如果時間太長的話，會引發一些身體的毛病，如胸痛，窒息的感受等等。重點是，「不要製造」坐的色身，只要去認知坐的色身即可，我們常常坐，但只是沒有去認知它而已。就像你在家的時候你覺得「你」在坐，但這是煩惱的根源，所以這種修法只是用智慧把觀念改成坐的色身而已。

Feeling refers to feeling the way you sit and feeling it is sitting rupa, and that is sampajanna. But a word of caution about feeling: If o-ne gets into physical feeling, especially too strongly, it can make the mind tired and push o-ne out of the present moment. This is practicing with desire, and if done too long can bring on physical problems, such as chest pains, choking feeling, etc. The point here is don’t try to “make” sitting rupa, just know it. Sitting rupa is already there, you just aren’t aware of it. When you are at home you feel you sit, but this is kilesa. So in practice just change this to sitting rupa, with wisdom (panna).

「想」這個字通常避免由來形容覺照→因為「想」常常都和默念有關。感覺色身和想色身的差別是可以理解的，我們以冷開水為例，我們想到（觀想）冷開水（如人飲水冷暖自知）。

The word “thinking”, however, is generally avoided to describe ru-suthua – because thinking is often associated with mere verbalizing. The difference between feeling rupa and merely thinking rupa can be seen, using cold water as an example. We can think of (picture) cold water, but to touch or taste cold water is entirely different. Cold water is a verbal concept, but knowing it by feeling is to really know cold water.

記憶也可以來形容覺照力，記得從頭到腳的色身（見坐的色身等等）→而色身是無知的，只有心才能了知。

Remember also to be aware of the entire rupa from head to toe – and that rupa knows nothing. only nama knows.

要注意到當你觀照坐的色身時，是否心存想要見實相的貪念，如果你注意到自己有這種貪念，稍微休息一下直到貪念不見為止，如果心存見實相的貪念，你是不可能見到實相的，佛說心存貪愛的人是不可能見到實相的，因為貪愛隱蔽了真理。

Try to notice when you observe sitting rupa if desire to see sabhava is there or not. If you notice this desire, stop practice for awhile until the desire goes away. If this desire is there you won’t be able to see the truth of sabhava. The Lord Buddha said you cannot see the truth when craving (tanha) is there, because craving hides the truth.

因為修毗婆舍那是要斷除根塵接觸時所生的煩惱，修行者應該要知道那一種根塵接觸時要以身或心為所緣，想要了解這些，可以參考圖2-1「根界摘要」。

Since Vipassana is concerned with eliminating kilesa where it arises, the practitioner should learn whether the particular object is to be seen as nama or rupa. To determine this, reference should be made to Figure 2-1, “Summary of Sense Spheres”, at the end of the Practice section.

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2-2-1 修行的原則 .....90 回上
2-2-1 Practice Rules

（1）不要同時檢查身心兩種所緣，例如不要想「身走，心知道」等等，有些修行者以為如果他們用更多所緣（身和心兩者）的話，他們能夠更快引發智慧，但是這種想引發智慧的貪念只會徒增煩惱而已。以四種姿勢的色身為所緣就已經足夠了。

1) Don’t exame both nama and rupa at the same time. For example, don’t think: “Rupa walks, nama knows.” Some yogis think they will see wisdom sooner if they have more objects (both rupa and nama). But this desire to see wisdom only creates kilesa. Rupa in the four postures is sufficient object.

（2）不要規定時間走或坐，變換姿勢要在疼痛產生時才換。

2) Don’t walk or sit for a prescribed time. Change, when suffering forces a change.

（3）不要覺得「我」在「修」，這樣會對修行產生特殊或神祕的概念，我們走或坐不是為了要修行，因為我們不得不這樣走或坐。

3) Don’t feel that “we” are “meditating” or there is something special or mystic about practice. We don’t walk or sit for practic, but because we must sit or we must walk.

（4）不要用特別的姿勢修，如結雙跏趺坐或走得特別慢。用這些特殊的姿勢去修，通常帶有想要見法的貪欲。

4) Don’t take special positions, such as the lotus position or walking unusually slow; these positions are usually with the desire to see dhamma.

（5）有些初學者很容易覺得這種修法很無聊，這些修行者必須提醒自己，他們修行的目的是為了滅苦，如果我們覺得無聊就不能滅苦，那就永遠在生死輪迴之中打轉了。

5) Some beginning practitioners tend to get bored easily with prac-tice. These practitioners should remind themselves that the reason they are practicing is to eliminate suffering. If we give in to boredom we can never eliminate suffering, being doomed to continual rounds of birth and death on the wheel of samsara-cakka.

以前沒有修過的人也會有打妄想的問題，他們會變得不喜歡妄想→這就不是中道法了。初學者會發現定很難維持，也不喜歡一次好幾天獨處，當貪愛來的時候，他們也會變得不安，他們渴望平靜，想要快樂或看到快樂的事物。

Those who have never practiced before will also have problems with foong. They develop dislike for it – which is not the Middle Way. New practitioners can find samadhi difficult to maintain, and also don't like to be alone for days at a time. Also tanha arises and they become restless. They crave tranquility or they want to be happy, to see pleasant objects.

（6）如坐的時候感到疼痛，就要認知是坐的色身疼痛等等→而非「你」。「坐的色身」是當下，「坐的色身→苦」也是當下，修行者不可將當下「坐的色身→苦」這個所緣變成「心知疼痛」（痛覺是心，稱為苦受），我們只要單純對治色身的苦，不要把心也加進來。

6) When pain occurs in sitting rupa, it should be realized that only sitting rupa, etc. is suffering – not “you”. Sitting rupa is the present moment. Sitting-rupa-suffering, is also the present moment. The yogi should not change from sitting-rupa-suffering, present moment, to nama knowing the pain (the pain being nama, called “dukkha vedana”). When we cure suffering it should be in rupa, not nama at the same time.

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（7）修行者要一直保持對身心的覺照力，但是不要把注意力集中在色身的某一部份：也不要期待苦的生起，這樣會使他偏離當下：也不要等到苦太強烈而使身體麻痹。苦諦不是針對嚴重的痛，而是看清楚每一次生起的苦。 →或大或小→修行者就可以體會到苦的真理。

7) The practitioner has to always have rupa and nama in awareness. But he should not focus on any particular part of the body. Nor should he be waiting for or anticipating dukkha to arise – this will take him out of the present moment. It is not necessary to wait until dukkha gets too strong or the body becomes numb. The truth of dukkha does not depend o-n the severity of the pain. Every time suffering is seen – large or small – the yogi will see that dukkha is real.

（8）雖然有時我們說「見到」坐的色身等等，但不是真的用眼睛看或注視各種不同的姿勢，對身的覺照是用心→正念正知→亦即是智慧。

8) Although we sometimes speak of “seeing “ sitting rupa, etc., the eyes should not actually be used to see or look at the various rupas. Awareness of rupa should be done with mind – that is sati-sampajanna, and that is wisdom.

至於修行的時候眼睛要開或閉（或半開或半閉）是視個人的習慣而定。有的人喜歡張開眼睛，有的人喜歡閉著，有的人喜歡半開半閉而使到眼睛的光線比較柔和一點。

As to whether the eyes should be opened or closed (or partly closed) in practice, it depend on the individual. Some yogis prefer the eyes open, some closed, while others prefer to partially close the lids, creating a sort of twilight world.

（9）修行的所緣是自己的色身，而非別人的色身，不要管別人的身體，但如果別人進入了我們的視線範圍，就把他們當作是色法，但要知道是「心在看」。

9) The object in practice is your rupa, not somebody else's. Don't look at other people's rupa. If others do come into view, they should not be regarded as rupa, but as “nama seeing”.

（10）戒 Sila

（a）修行者只有在必要的時候才說話，例如請求一件日常用品等等。他只與老師談論法。這個修法是八正道的戒、定、慧，而戒要清淨，這就盡量要保持沈默了。如果戒不清淨，就不可能得定，沒有得定就不可能發慧的。

a) The yogi should talk o-nly when necessary, such as to request a needed item. He should talk dhamma o-nly with the teacher. The practice is the Eight-fold Path, sila, samadhi and panna, and sila must be perfect, and this requires silence. If sila is not perfect, there cannot be good samadhi. Without good samadhi, there cannot be panna.

（b）所有的戒都要遵循八正道（見1-4-7節）修行者要特別注意不要傷生害命，如昆虫等微細的生命也要注意到。這個問題應該轉告禪修中心的員工們。

b) Overall sila should follow the Eight-Fold Path (see 1.4.7). Yogis should be especially carful not to harm living things, such as insects. The problem should be turned over to meditation center staff.

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2-2-2 意見 .....92 回上
2-2-2 Comments

（1）《清淨道論》提到如果精進地觀照坐的色身，修行者也很快能以智慧見到心了，而不用身心同時觀照。

1) The Visuddhi Magga says that if sitting rupa is observed diligently, the yogi will soon see nama with wisdom too; it is not necessary to observe nama along with rupa.

（2）《清淨道論》也提到身體的姿勢隱藏著苦，因為我們不注意觀照姿勢，所以不曾注意到新姿勢隱藏著奮姿勢所留下來的苦。這是因為通常我們變換姿勢時沒有具足如理作意，如理作意可以提醒我們變換奮姿勢是為了要治苦的。（見1-11節「隱蔽三法印的因緣法」）

2) The Visuddhi Magga also says that the body postures conceal suffering, because we don’t notice the postures, and then don’t notice that the new posture hides the suffering from the old o-ne. This is because we normally change posture without yoniso, which reminds us that the position change is to cure suffering. (See 1.11, “Conditions that Obscure the Three Characteristics”)

因此，我們應該從坐的色身中見到苦。因為我們活在當下，所以體會到苦也能斷除貪和瞋。

Therefore,we should see suffering in sitting rupa,etc. Realizing suffering will also destroy abhijjha and domanassa, because we are in the present moment.

（3）除了觀照四種姿勢之外，修行者做其他事情時，如做家事等等，也要用如理作意觀照做這些事只是為了要治苦而已。

3) When doing something other than the four positions,such as household tasks, the yogi must use yoniso to realize suffering is being cured.

修行者必須「如理作意」到：

The yogi must “yoniso”:

吃、喝、沐浴、如廁、洗碗、洗衣等等的日常活動，如吃的時候，要觀照吃東西只是為了治苦。要注意每一口咀嚼，每一刻吞食物的感受，以及饑餓慢慢解除的感受。咀嚼食物的時候，你要注意到每一口都是為了治苦。那麼你將體會到饑餓的苦迫使你咀、嚼、吞→而不是為了享樂而吃。

Eating, drinking, going to the toilet, bathing, doing dishes, washing clothes, etc. When eating, it should be noticed at every bite that the food is being taken to cure suffering. This can be done by noticing the moment of swallowing, which is the moment suffering is cured. When chewing you must notice every bite and that it has to be chewed to cure suffering. Then you will realize that suffering forces you to eat, to chew, to swallow – and eating is not for pleasure.

早晨醒來的時候，必須注意躺的色身。然後起床的時候要注意原因（「如理作意」）→ 如為了吃東西療飢或要叫醒別人或只是沒辦法再睡了，臥的色身必須起來因為它已經感痛苦了。如果去洗臉也是為了要治苦的。

When awakingg in the morning, be sure to notice that the position is lying rupa. Then, before getting up notice the reason (“yoniso”) – such as to have tea to cure hunger or wake o-ne up; or simply because it is impossible to sleep any more, and lying rupa must get up because it is suffering . If the face is washed, that is to cure suffering also.

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一直提起「如理作意」觀照的話，煩惱就無法支配我們的覺受。「如理作意」提醒我們色身在運作而非「我」。

Through the constant use of “yoniso”, kilesa is prevented from entering through the feeling. “Yoniso” reminds that it is rupa being cared for, and not “us”.

有一個很好的構想，就是修行者發一天的時間去注意，一天當中有多少次和多少舉動是為了對治色身的苦。結果一定會相當驚人的。一天當中修行者要→噴驅蚊劑、搔癢、開電扇、喝冷開水、從皮膚上吹走螞蟻、上廁所、吃東西、洗碗、倒垃圾、洗澡、刮鬍子、刷牙、剪手腳的指甲、洗衣等等，所有這些都是要對治身體的苦。工作的時候不要觀照坐的色身等姿勢。坐的色身等姿勢只有在修四種姿勢的時候才觀照。觀照臨時動作的色身會產生太強的正念而減弱了正知，因此對於臨時的動作，我們只要觀照是為了治苦就可以了。不要修微細的念住！這樣會增強正念而減弱了正知。

It is a good idea for the yogi to spend one day noticing how many times and in how many ways he must cure rupa's suffering. The result can be rather startling. In o-ne day, the yogi can – put on mosquito repellent, scratch when itching occurs, turn on a fan, drink a glass of cold water, sweep out some ants from the kuti, go to the toilet, eat, do the dishes, put out the garbage, bathe, shave, brush the teeth, cut the toenails and fingernails, wash clothing, etc. All to cure rupa’s suffering. Don’t see sitting rupa, etc. during tasks. Sitting rupa, etc. Should be observed o-nly in the 4 positions. Observing rupa in interim positions creates too much sati and weakens sampajanna. In the interim positions, we should o-nly observe curing suffering. Don't practice detail sati! This will increase sati and decrease sampajanna.

修行者要注意到不要為了「修行」而趕快做完家事或其他工作。這種要修行的「貪欲」是一種煩惱，因為修行者想要見法。每天的工作提供了一個體會身苦的好機會。當然如果偏定的時候，日常作務也是去除偏定現象的好機會。

The yogi should take care not to rush through household and other tasks in order to “meditate.” This desire to “meditate” is kilesa, because the yogi wants to see dhamma. Everyday tasks offer a good opportunity to see suffering in rupa. Also, they offer a good opportunity to reduce samadhi, if there is too much.

（4）修行者只要做必須做的事，例如：

4) The yogi should do only those things that are necessary. For example,

（a）姿勢。你從坐的色身變換到站的色身是為了治苦，這是必須的。而這個因（苦）一定要出現在你改變姿勢之前，不要因你想走就把姿勢變換成走路，要等到苦迫使你改變姿勢再變換姿勢。

a) Posture. You change from sitting rupa to standing rupa, to cure suffering. This is necessary. The cause (suffering) must occur before you do the action. Don't change to walking because you want to. Wait until suffering forces change.

（b）吃。這對治苦而言是必要的，因為饑迫使我們吃。

b) Eating. This is necessary to cure suffering, because hunger forces one to eat.

（c）上廁所。這對治苦而言是必要的，你不得不上廁所。

c) Toilet. This is also necessary to cure suffering – you are forced to go to the toilet.

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（d）降低體溫。如果身體很熱，必須開電扇或沖涼來治苦。

d) Cooling rupa. If rupa is hot, it is necessary to turn on the eletric fan or take a cold bath to cure suffering.

做這些事都需要「如理作意」，如果不用「如理作意」觀照，做這些事會出自於貪念→因而煩惱也就介入其中了。

All of these require “yoniso”. If correct “yoniso” is not applied, these things will be done because there is desire to do them – and so kilesa slips in.

然而某些干擾可能會妨礙平常的修行：

Certain interruptions, however, can and may, occur outside of normal practice:

（a）某人敲門。
（b）食物或其他東西被送到寮房。
（c）有人來和修行者談話。
（d）緊急事件，如突然停電或設備問題。

a) Someone knocking on the door
b) Food or other items being delivered to the kuti
c) Someone coming to talk to the yogi
d) Emergencies, such as power failures or equipment problems.

These should be handled in the normal way, but the yogi should know that they are outside Vipassana practice and cannot be incorporated into the practice.

2-2-3 自然的修法 .....95 回上
2-2-3 Natural Practice

（1）坐姿、動作以及走路就像在家裡一樣保持平常的姿勢。

1) Sit and act and walk as though at home, using normal positions.

（2）「自然的」坐，平常有很多坐姿，而不是只有一成不變地坐、站、走等等而已。平常坐的時候是→剛開始坐是一個姿勢，過一會兒（通常是為了治苦）會調整坐姿，過一段時間再換成另外的坐姿，然後才可能起來站或走。

2) “Natural” sitting usually involves a number of different sitting positions, rather than to just sit, stand, walk, etc. Normal behavior is to sit one way, then another (always to cure suffering), and then another, and then perhaps to stand or walk.

（注1：根據這個原則，我們必須對講話以及做不必要的事情等等作自我約束，而且我們必須保持正念、正知→加上覺察力，知道修行正確與否。）

With the exception that we must have self-control regarding talking, doing unnecessary things, etc. Also, we must have sati and sampajanna – plus sikkhati to know if the practice is right or wrong

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（3）走路也是為了治苦，如果修行的動機產生偏差了就要用「如理作意」觀照到走路只是為了要治苦。對很多修行者而言，走路很容易變成治苦以外的動機→為了享樂而走，為了見實相或控制妄想而採用某些特殊的方式走路等等。

3) Walking should also be done to cure suffering. If the intention is to exercise, then it should be “yoniso’d” as being done to cure suffering. With many yogis, walking is a position that seems to easily lead to other motives than to cure suffering – walking for pleasure, walking in certain ways to see sabhava, or to control wandering mind, etc.

（4）躺也不可以被忽視，它是自然的姿勢之一。一開始臥姿要花較長的時間才會感受到苦，但持續地修持之後，身體會變得比較敏感，躺下來不久就會覺得難過。如果沒仰臥變換到側臥的時，就要用「如理作意」來觀照姿勢的改變。

4) Lying down should not be neglected. It is one of the natural positions. At first, the lying position takes a longer time to reach suffering, but with continual practice the body becomes more sensitive, and even lying down, begins to show pain fairly soon. If lying on the back is changed to lying o-n the side, be sure to “yoniso” the change of position.

（5）睡。如果觀照臥姿的時候想睡就睡→心裡要注意到睡是為了治苦，但如果身體已經有足夠的睡眠還想睡的話，就要檢查早餐或午餐是否吃得太多了，如果是的話，就吃到比十分飽的程度還少三口飯，如果睡意還是持續的話，就起床並在臉上潑泠水或到室外呼吸新鮮的空氣（睡眠超過身體需求的時候就會形成一種貪求睡眠的享受，覺得睡覺是快樂的，而變得越睡越多。）

5) Sleep. If in the lyingdown position, sleepiness is felt, go ahead and sleep – mentally noting that it is to cure suffering. But, if the body has had sufficient sleep, and it is merely drowsiness, an exzmination should be made as to whether too much food is being eaten for breakfast or lunch. If so, begin to eat three bites less than a full stomach. If drowsiness persists, then get up and douse water o-n the face, or go outside for fresh air. (Sleep, beyond what the body normally requires, is a form of craving for happiness: finding sleep pleasurable, an attempt is made to get more and more of it.)

（6）半夜醒來的時候設法注意臥姿，如果醒來一段時間就注意臥姿的變換（為了治苦）。

6) When awaking in the middle of the night, try to notice lying rupa, and if awake for awhile, notice any changing of the lying position (to cure suffering).

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2-2-3-1 為什麼用自然的修法 ? .....96 回上
2-2-3-1 Why Natural Practice?

因緣法是自然律或自然法則（因果定律）。它存在於宇宙的每一個角落，而佛陀發現了這個真理。它有三個特性：

Dhamma Niyama is the natural law or order of nature (orderliness of causes and effects). It exitsts everywhere in the world and the Lord Buddha discovered it. It has the three characteristics:

（1）諸行無常（一切因緣合和的事物都是無常的）。

（2）諸行是苦（一切因緣合和的事物都是苦的）。

（3）諸法無我（所有的事物都是無我的）。

1) Sabbha Sankhara Anicca (all component things are impermanent)

2) Sabbha Sankhara Dukkha (all component things are suffering)

3) Sabbha Dhamma Anatta (everything is without self).

因為涅槃也是無我，所以一切法無我。

Since anatta is true of nibbana also, all dhamma is without self.

以上這三種特性一直都存在著，即使是在家還未修行以前也都存在。但在家的時候身心比較容易與染有我的煩惱相應。這就是為什麼，要用自然的方式做每一件事，否則就見不到自然的法則。如果走的很慢就不自然，而自然的法則也就被隱蔽了。

These above three exist at all times, even at home, when not practicing. But at home nama and rupa are more susceptible to the kilesa that says “we” exitst. That’s why in practice, everything has to be done naturally, otherwise these natural laws can’t be seen. If walking is unusually slow, it will not be normal, and natural law will be hidden.

同樣地，如果走的時候只觀照走的腳步而非整個色身的話，也是不自然。坐的時候，也要觀照整個坐的色身，誠如佛陀明白地說過：

The same thing happens if just the walking step is observed and not the entire body. Also in sitting, the entire sitting rupa must be seen, as the Buddha made clear:

在僧團當中，比丘當他走的時候應了知：我在走。或者站的時候了知：我筆直地站著。或坐的時候了知：我在坐。或臥的時候了知：我在臥。因此，他的身體怎麼安置，他就如實地去認知它。（長部，尼柯耶，大念處經）

And again monks, a monk when he is walking comprehends: I am walking; or when he is standing still comprehends: I am standing still; or when he is sitting down comprehends: I am sitting down; or when he is lying down comprehends: I am lying down. So that, however his body is disposed, he comprehends it is like that. (Digha-Nikaya, Mahasatipatthana Discourse)

（這裡佛陀用人稱代名詞「我」，是由於溝通的需要；但這當中沒有一個我在做這些動作，只有身和心，要觀察自己的身心→而非別人）。

(Here the Buddha uses the personal pronoun “I”, because it is necessary for communication; but no self actually takes these postures, o-nly rupa and nama. This rupa and nama must be observed in your body – not in others.)

阿姜念提出這個問題：

Aachan Naeb posed this question:

「一個人怎麼知道什麼是走的色身呢？」回答：「一個人走的樣子就是走的色身。但不是只注意腳步而是注意整個動作。走的色身是以明覺來認知的。」

“How does o-ne know what is walking rupa?” Answer: “The way o-ne walks is walking rupa. For example, not the step but the whole position. Walking rupa known by yogavacara.”

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2-2-4 如何判斷一個人的修法對或錯 ? .....97 回上
2-2-4 How to Tell if one's Practice is Right or Wrong

對修行者而言，明白他的修法對或錯是很重要的。修行正確的話，他知道身體的姿勢，也知道這個姿勢是坐的色身。能知道姿勢的是正念，而能知道這個姿勢是坐的色身的是正知，而他同時知道這兩件事。如果他用思慧認知坐的色身的話，他就能感覺到修法正確，正確的思慧一再地現前就能引發實相般若。

It is important that the practitioner realize when his practice is right or wrong. With the right practice he will know the posture and know that the posture is sitting rupa. Knowing the posture is sati, and knowing it is sitting rupa is sampajanna. And he will know these two together. If he is aware of sitting rupa with practice wisdom he will know by the feeling that this is right. This right practice wisdom repeated over and over will lead to vipassana wisdom.

修行者應該要了解修四念處的作用是要斷除喜歡和不喜歡。例如，如果他不喜歡妄想心，那麼不喜歡（瞋）就會增長，換言之，他因為定的平靜而喜歡定，那麼喜歡（貪）就會增長，因此正確的修法要儘保持正當下→可斷除喜歡和不喜歡。

He should know that the duty of Satipatthana is to destroy like and dislike. For example, if he doesn't like wandering mind,then dislike (do-manassa) will develop. o-n the other hand, if he would like to be in the present moment because it is peaceful, then desire (lobha) will develop. So correct practice is to be in the present moment as much as possible – which will destroy like and dislike.

另外，如果心緣法塵的話，心可能不與煩惱相應（保持在當下）或者與煩惱相應（生起五蓋或心的煩惱），這是依個人是否能好好地如理作意而定。假設心緣「妄想」（心的煩惱）如果沒有如理作意的話，厭惡（瞋）會產生；但如果能如理作意的話，就明白妄想是心（心的狀態），而非「你」→而你就可以回到當下了。

Also, when the mind encounters an object, states with either no defilement (present moment) or with defilement (mental, or nivarana, kilesa) will arise, depending o-n whether one's yoniso is good or not. Suppose the mind encounters “foong” (mental kilesa). If yoniso is not good, aversion (domanassa) can occur. But if the yoniso is correct, it will be clear that foong is nama (a mental state), and it is not “you” – and you will be back in the present moment.

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2-2-5 適應初學者的簡化的修法 .....98 回上
2-2-5 Simplified Practice For The Beginning Yogi

一開始就把修法弄得很複雜是不妥當的，因為身體容易觀照（粗顯），心不容易觀照（微細），所以初學者最好能儘量以當下的色身為所緣來觀照，而且把修法限制在以下的幾個重點：

It is not a good idea to make practice too complicated at first. Since rupa is easier to see (grosss), and nama is rather difficult (subtle), it is best for the beginning yogi to use rupa as the object in the present moment as much as possible, and to restrict practice to these essentials:

（1）修行者主要的任務是隨時要知道是坐的色身、站的色身等等，也就是儘量保持存思慧當下。

1) The yogi's main duty is to know sitting rupa, standing rupa, etc. at all times and to know it through yogavacara: that is, to stay in the cinta panna present moment as continuously as possible.

（2）第二個任務是要注意是否有其他的心識干擾或闖入正在觀照各種色身的心（如「心在聽」、「心在看」等都是干擾觀照的心識）。

2) A secondary duty is to note whatever mental states interfere or intrude upon the knowing of sitting rupa, etc. (such as “nama hearing”, “nama seeing” etc.).

（3）保持一種姿勢直到疼痛迫使改變姿勢為止，而且要如理作意於改變姿勢是為了對治疼痛的苦。並注意到疼痛漸止而進入了新為姿勢。

3) To remain in a given position until pain forces a change , then to “yoniso” the pain as to cure suffering and follow the pain into the new position.

（4）以「如理作意」觀照其他的活動（吃飯、沐浴、做家事等等）都是為了治苦。

4) To “yoniso” all other activity (eating, bathing household task, etc.) as to cure suffering.

（5）總之，初學者的主要工作是要持續地認知各種姿勢，直到完全熟練為止。

5) In short, the main duty of the beginning yogi is to be aware of rupa continuously in all postitions, until complete familiarity is developed.

（注1：「…亦如想把水澄清的人，拿了迦答迦的子（一種胡桃的子，可以洗水缸清水）把手伸入水缸之內，經一二次的磨擦，水仍不能澄清，但他並不丟掉迦答迦的子，卻數數磨擦，這樣則污泥沈落而水自清。」）《清淨道論，第十八品，268頁》

”…just as when a man wanting to claritfy water has taken a katuka nut and put his hand inside the pot and rubbed it o-nce or twice the water does not come clear , he does not throw the katuka nut away; on the contrary he rubs it again and agin , and as he does so the fine mud subsides and the water becomes transparent and clear – so too, the bhikkhu should not give up , but he should again and again comprehend give attention to , discern and define materiality (rupa) only.” (visuddhi-magga, XVII, 16)

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身念處禪觀修法目錄 Vipassana Bhavana_index