23 Practice Discussion.htm 修行討論

2-3-1 此修法與四聖諦的關係 .....99 回上
2-3-1 Relating the Practice to Ariya Sacca

（1）苦諦：我們可以從每一個姿勢見到苦，而所見的苦是苦苦與行苦，這兩種苦可以讓我們體證苦諦（身心皆苦）。

1) Dukkha-Sacca: In each position we see suffering. This is dukkha vedana and sankhara dukkha, which leads to dukkha sacca (rupa and nama are suffering).

（2）集諦：貪愛是苦的因，清楚覺照坐的色身等等（保持在當下），實相般若就會生起，就可以破除「我」在坐的邪見。

2) Samudaya-Sacca: Tanha is the cause of suffering. While being aware of sitting rupa, etc. (in the present moment), Vipassana wisdom occurs, and one is able to eliminate the wrong view that it is “you” sitting i.e., sakkha-dithi (in vibhavatanha).

（3）滅諦：煩惱越減少，我們也就越接近滅苦（涅槃）。這有的是短暫的（彼分涅槃）

3) Nirodha-Sacca: The more defilements are reduced, the more we reach cessation of suffering (Nirodha). This can be momentary, (tadangan-irodha) as in present moment, or permanent, as in full enlightenment (sa-muched nirodha).

（注1）→如保持在當下：或恆常的→如圓覺者所證（斷惑涅槃）。

如果斷除貪愛就止息了苦痛，因為貪愛是苦的因，因除果就除，而我們要體證四聖諦，就要靠道心（道識）的力量；道心可以斷除煩惱（見1-6-1節「實相」；及3-1節第十四階智）。

If tanha is extinguished, suffering is extinguished, because tanha is the cause of suffering. When the cause is extinguished the result (suffering) is extinguished. So we realize the Four Noble Truths. This depends o-n the power of Maggacitta (path consciousness). Maggacitta is what kills kilesa. (See 1.6.1, “Sabhava”; 3.1,14th yana).

（4）道諦：使念住於身體的各種姿勢，保持在當下，我們就是在修戒、定、慧，這就是八正道或道諦，我們越能以智慧體證苦，就越能實踐八正道。

4) Magga-Sacca: While being mindful of the position as rupa, in the present moment, we are cultivating sila, samadhi, and panna, which is the Eight-Fold Path, or Magga Sacca. The more we realize suffering by wisdom, the more we cultivate the Eight-Fold Path.

（注1：彼分涅槃由「身心現在法」開始斷除我見一直持續到隨順智時，「滅」（涅槃）才變成永恆的（見3-1節十六階智）。）

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2-3-2 各種苦與四念處的修法 .....99 回上
2-3-2 Types of Suffering Vipassana Practice

苦苦（身體的疼痛、難過）

Dukkha Vedana (bodily pain, discomfort)

色身：行苦（正在變化或對冶的疼痛，較苦苦更微細難見）

Rupa Sankhara Dukkha (pain that is being changed or cured. This is harder to see than dukkha vedana).

苦相（三法印）身心

Dukkha Lakkhana (characteristics) Nama and Rupa

苦諦（純苦）

Dukkha Sacca (inherent suffering)

Tadanganirodha begins with nama-rupa-paricchedanana, where it gets rid of the wrong view of ‘I’ and continues to anulomanana, where cessation then becomes permanent (see 3.1, “Sixteen Yanas”).

苦苦是一般的苦，像各種姿勢的疼痛，修行者要先觀點苦苦，因為苦苦隨時存在於四種姿勢，是很容易見到的。修行者了解苦苦以後他就知道身心由於苦苦的趨使而整天在改變姿勢。

Dukkha Vedana is ordinary suffering, as felt in the postions. The practitioner should observe dukkha-vedana first, because it is easier to see that suffering in the 4 positions exists all the time. When the practitioner realizes dukkha vedana he will realize nama and rupa are forced by dukkha vedana to change positions all day long.

行苦是由舊姿勢變到新姿勢時所殘留下來的苦，行苦也是為了維持色身整天所必須做的活動，諸如喘息、療飢、呼吸等等。

Sankhara Dukkha is suffering carried into the new position, when must be changed from the old position. It is also all action to maintain the body that must be done all day long, such as blowing the nose, curing hunger, breathing in and out, etc.

苦相是身心的特性，他們都存在共同的特性：無常、苦、無我。這些特性唯有透過實相般若才能夠體會到：體證三法印要成就第四階智→生滅隨觀智時才能體證。

Dukkha Lakkhana is the characteristics of rupa and nama. They have the same characteristics as all existence: anicca, dukkha, anatta. This can be realized only through vipassana wisdom. These 3 Characteristics are realized in the 4th yana – Knowledge of Arising and Falling Away.

苦諦是第一聖諦→苦的聖諦，苦諦就是身心，體證苦諦時：就體證全部的四聖諦了。

Dukkha-Sacca is the First of the Noble Truths – the truth of suffering. Dukkha-Sacca is rupa and nama. When dukkha-sacca is realized, the various functions of the 4 Noble Truths are realized.

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2-3-3 問題 .....101 回上
2-3-3 Questions

（1）染有「我」的煩惱是從何處進入的？

1) Where does the defilement of “self” enter?

它是從心（受）而入的。心的感覺，例如覺得是「我」在坐，是自己在坐。這個修法是要體證，事實上是坐的色身。必須以精進、正念、正知的心去觀照是坐的色身（而非我）。

It enters through nama (feeling) . Nama feels , for example , that it is “me” sitting, the self sitting. The practice is to realize the truth that it is rupa sitting. It takes earnestness and sati-sampajanna to see that rupa is sitting.

（2）誰知是坐的色身？

2) What knows it is sitting rupa?

三心（精進、正念、正知）知道是坐的色身（而非我）。

The three nama (atapi-sati-sampajanna) know it is sitting rupa.

（3）覺照四種姿勢的目的是什麼？

3) What is the purpose of being aware of the four positions?

（a）覺照各種姿勢並認知是各色種身（而非我），可以破除妄執「我」在站、在坐等等的邪見→由此而證得無我。

a) Being aware of the position, and being aware it is sitting rupa, can destroy the wrong view that “you” are standing, sitting, etc. – and this demonstrates anatta.

（b）坐的色身感到疼痛時，我們就見到苦，苦迫使色身不得不改變姿勢的時候，這就是無常。無常意即我們無法長時間保持相同的姿勢。如果我們了解是坐的色身（無我），也自然了解其他兩個特性，苦和無常（以思慧了解）。

b) When sitting rupa has pain , we can see dukkha. When dukkha makes it necessary to change, this is anicca. Anicca means we cannot stay in the same position too long. Also when we know sitting rupa (anatta), we automatically realize the other two characteristics, dukkha and anicca (by cinta panna)

（4）為什麼我們要從舊姿勢到新姿勢一直保持觀照疼痛怩？（例如，從坐的色身到站的色身。）

4) Why do we follow the pain from the old position into the new position ? (For example, from sitting rupa to standing rupa).

坐的色身痛時，修行者注意到坐的色身苦，改變到站的色身，要一直觀照疼痛以便注意到站的色身還是苦。苦對治之後，修行者可以發現改變到新的姿勢只是要對治苦而已，這樣可防止心與煩惱相應：討厭舊姿勢而喜歡新姿勢。因為我們知道舊姿勢或新姿勢當中本來就無「我」。只是坐的色身和站的色身而已，因此可以防止煩惱。修行者用這樣的如理作意觀照就可以體會根本沒有那一種姿勢（立姿、行姿等）是快樂的。因此不斷重覆地用如理作意觀照姿勢的變換，就可體會到真理：四種姿勢當中所隱藏的苦諦。

When sitting rupa has pain, the yogi must notice that sitting rupa suf-fers. When a change is made to standing rupa, pain must be followed to notice that sitting rupa still suffers. When the pain is cured, the yogi can see that the new position is to cure suffering, and this will prevent kilesa: dislike for the old position or liking for the new. Kilesa is prevented because we know there is no “we” in the old position or the new. only sitting and standing rupa. When the meditator has right yoniso like this, it will be realized that not even o-ne rupa (standing, walking, etc.) is happy. Because changing from the new to the old, over and over, with yoniso, the truth will be realized: that the 4 positions have been hiding the truth of suffering.

（5）為什麼我們用「坐的色身」、「站的色身」等等名相呢？

5) Why do we say “sitting rupa,” “standing rupa,” etc?

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因為每一個姿勢的色身都不相同，甚至在同一個姿勢的色身也都不相同，坐姿是一個色身，站姿又是另一個色身等等，甚至知道坐的色身的心與知道站的色身的心也不相同，這是因為身心在每一剎那都不斷的生滅，而且從來沒有兩個相同的身心，這個知見可以幫助修行者看破妄執身心為我或自我的邪見。（貝1-11節中的「堅實」）。

Because rupa is not the same in each position or even within each position. Sitting rupa is one rupa, standing rupa is another rupa, etc. Even the nama that knows sitting rupa is different from the nama that knows standing rupa. This is because rupa and nama arise and fall away every split second, and are never the same. This knowledge will help the meditator to see through the compactness (ghanasanna) of rupa and nama that leads to the wrong view that rupa and name are “we”, are self. (See 1.11, “Ghana-sanna.”)

2-3-3-1 修行者可以對自己發問的問題 .....102 回上
2-3-3-1 Questions the Yogi Can ask Himself

問：坐的色身是常還是無常？
答：是無常

Sitting rupa, is it permanent or impermanent?
It is impermanent.

問：我們怎麼知道是無常呢？
答：因為苦苦常常迫使色身變動。

How do we know?
Because suffering forces rupa to move frequently.

問：是什麼造成苦的呢？
答：因為有了身心。

What is it that we have that causes suffering?
We have rupa and nama.

問：心→是常還是無常？
答：是無常

Nama – is it permanent or impermanent?
Impermanent.

問：我們怎麼知道是無常呢？
答：心不能永遠安住於一個所緣上，妄想心會生起。

How do we know?
It cannot stay o-n an object indefinitely. Wandering mind will arise.

問：心苦不苦？
答：心是苦。

Nama suffers or not?
It suffers.

問：如何證明心是苦的呢？
答：因為心不能安住在於一個地方。

How is suffering in nama demonstrated?
It can’t stay in o-ne place.

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身心一直是無常和苦的，因此它們是無我的，無法控制的。它們不是「我」。你能見到這一點時，就見到法了：你所見的法就是苦。並且可以導致體證苦諦，苦諦就是你只能暫時地對治身心的苦，身心迅速的生滅，這是我們無法改變的事實。

Rupa and nama is always impermanent and suffering. Therefore it is without self; therefore it cannot be controlled; therefore it is not “we”. When you realize this, you see dhamma: that dhamma that you see, is dukkha. That leads to dukkha-sacca. Dukkha-sacca is the Noble Truth that you can’t remedy suffering in rupa and nama except temporarily. Both nama and rupa are rapidly rising and falling away, and we can’t alter that.

什麼是坐的色身？

What is it that is sitting rupa?

整個姿勢或我們坐的樣子就是坐的色身。

The complete position, or the way we sit, is sitting rupa.

是什麼在觀照坐姿？

What observes the sitting position?

不是「你」觀照坐姿，而是三心（精進、正念、正知）。

“You” do not observe the sitting position. The 3 Nama do.

2-3-4 檢查身心 .....103 回上
2-3-4 Examining Rupa and Nama 檢查身心

了解這個修法一直是以身心為所緣，對修行者而言是很重要的。修行者如果不能持續對身心保持覺照力的話，即使非常勇猛精進修行也是徒勞無功的。但是修行者了解修法的話，這種修行應該不至於太難。

It is important that the yogi understand that rupa or nama must always be the object of the practice. Even with strong earnestness (atapi), the yogi cannot succed without having rupa or nama always in his awareness. The practice, however, should not be too difficult, if the yogi really understands the practice.

修行之前要徹底地檢查身心，如此修行者才能夠容易認知什麼是什麼

Rupa and nama should be examined completely before practice. So the yogi will easily recognize which is which.

這就像學習閱讀一樣：學生在學習閱讀之前要先學習認識字母。同樣地，修行者必須先認識身心，才會有結果。如果我們修行不能持續地以身心為所緣的話，我們會用「我受苦」的觀念來修，這樣我們就不能斷除妄執「自我」的關念了。

It is like learning to read: the student must know the alphabet before he can read. Similarly, the yogi must know rupa and nama so he can practice with result. If we don’t have rupa and nama as an object continuously in practice, we will practice with the idea that “I suffer”, for example, and we won’t be able to get rid of the conceit of the conceit of self.

（注1：要知道在六根的作用範圍到底是用心或身為所緣，見圖2-1實修最後面「根的摘要」。）

In order to know whether to use rupa and nama as objects in the 6 Sense Spheres, see Fig. 2-1, “Summary of Ayatana”, at the end of the Practice Section.

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2-3-5 定 .....104 回上
2-3-5 Samadhi

對於這種修行，太過偏定並不是一件好事。有時坐著觀照的時候，修行者只知道坐姿，而不知道是坐的色身；或者太過偏定的情況下，修行者甚至不曉得自己的姿勢了。這些都太過偏定的結果。某些活潑的運動對於減少偏定的現象是很有用的：做工作、快走、或者甚至於跑步。在任何情況下，如果在某種姿勢偏定的話，就必須改變姿勢（以減少偏定的現象）。

It is not a good idea in this practice to have too much samadhi. Some times with the sitting position, the yogi will only know sitting posture, but not sitting rupa, or in extreme cases the yogi will not even be aware of the posture. This is caused by excess samadhi. To recuce this samadhi, some type of vigorous exercise is helpful: doing tasks, walking fast, or even running. In any case, if there is too much samadhi in any position, the position should be changed.

關於定的問題，阿姜念談到：「以四念處為所緣的定是不可能導致貪念，因為四念處的定可以引發智慧→體證苦的智慧。」（這是一種判斷修行是否正確的方法）。

On the subject of samadhi, Aachan Naeb said: ‘Samadhi that has Sati-patthana as the object will not result in abhijjha, because it leads to wisdom – wisdom that realizes suffering. (This is one way to know if o-ne’s practice is correct).

會讓人感到快樂的定，並不是四念處的定，因為這種定並不單純，這種定與煩惱相應，雖然這種定可引發樂受，但確不能破除顛倒妄想。這種應是有為法（心的造作，行蘊的活動），是五蘊（身心）的一部份，並下能滅苦→也就是達到涅槃。（涅槃也是心，但它是常與樂，因為它不屬於五蘊）。這種短暫一念之間生起的涅槃，是沒有感覺的。

“Samadhi that makes o-ne happy is not satipatthana, because that sa-madhi is not purity. That samadhi has kilesa. Though it creates happiness, it cannot destroy vipallasa (perversity of perception). That kind of samadhi is sankhara khandha (mental formations, volitional activities) and thus part of the Five Khandhas (rupa and nama) and can’t extinguish suffering – i.e., reach nibbana. (Nibbana is also nama, but it is nicca, and sukha because it is not o-ne of the Five Khandas).” The brief though-moment that is nibbana, thus has no feeling.

（注1）有時修行者在偏定的情況下，會失去認知坐姿是坐的色身的覺受。但他仍然認為他在感覺坐的色身，因為他缺乏覺察力來提醒他，已經不再感覺坐的色身了。而且，如果缺乏覺察力的話，修行者也會感覺苦，但他不能認知是坐的色身苦，他會認為是「他」感覺苦，因此他還是在串習這種「他」在坐、「他」受苦等等的觀念，而不能拔除自我的邪見。

Sometimes the yogi will have so much samadhi that he will lose the feeling that is sitting rupa. But he will still think he feels sitting rupa, be-cause he lacks sikkhati to tell him that sitting rupa is no longer being felt. Also, if sikkhati is lost, the yogi might feel dukkha but not realize it is sitting rupa that has dukkha. He will think it is “he” that feels dukkha, so he will be practicing with idea that “he” sits, suffers, etc., and won’t be able to get rid of the wrong view of self.

（注1：當優陀夷問舍利弗即然涅槃是沒有感覺的，為什麼涅槃會是快樂的呢？法將舍利弗尊者回答道：「沒有感覺本身就是快樂。」（增支部尼柯耶，涅槃經））

When Udayi asked Sariputta how nibbana could be happy, since there is no feeling, the General under Dhamma replied: “It is precisely that there is no feeling that is happiness.” (Anguttara-Nikaya, Nibbana-Sutta)

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修行者必須記得姿勢不只是「色身」而已，而是坐的色身，走的色身。如果他這樣認為的話，他將無法斷除「顛倒」妄想，而會妄執這個色身就是他自己。

The yogi must remember that the position is not just “rupa”, but sitting rupa , standing rupa , etc. Otherwise he will think that the same rupa stands, sits, etc. If he thinks this, he will not be able to destroy the idea of “compactness” , and he will think that the body is himself.

一開始，修行者是如理作意而知道目前是坐的色身，然後他用明覺（三心）觀照坐的色身，疼痛產生的時候，明覺認知是坐的色身（而非我），變換姿勢時，如理作意於換姿勢是為了要治苦，而且如理作意可以防止換姿勢時生起貪和瞋。

First the yogi knows sitting rupa with yoniso; he then observes sitting rupa with yogavacara. When pain occurs, yogavacara knows it is sitting rupa that suffers. When change of position is made, yoniso knows the change is to cure suffering, and this yoniso prevents abhijjha and domanassa from entering during the position change.

2-3-6 妄想 .....106 回上
2-3-6 Foong (Pali: Uddhacca or Wandering Mind)

太過精進是會造成妄想的原因之一。而且，會造成修行者與妄想對抗而使情況更糟。因此我們要認知妄想是心，妄想是實法，而且也是法念處所緣，因為妄恕也是無常、苦、無我的。妄想讓我們認知心是無法控制的（無我）。

One cause of foong is too much atapi (earnestness). This causes the yogi to push against foong and make it worse. Foong is nama; foong is Sabhava and also in the Dhamma Foundation of Satipatthana, because it is anicca, dukkha, and anatta. Foong teaches nama is out of control (anatta).

修行的目標是用精進、正念、正知三心來拔除貪瞋。如果修行者喜歡定，那是貪：但是妄想來時又討厭妄想，那又落入瞋。偏於任何一邊的話，他就無法斷除貪瞋。所以不要喜歡或討厭妄想。

The aim of the practice is to destroy abhijjha and domanassa with atapi-sati-sampajanna. If the yogi likes concentration, that is abhijjha, but when the yogi dislikes foong when it arises because it is not concentration, that creates domanassa, Either way, he can’t destroy abhijjha and doma-nassa. So foong should neither be liked nor disliked.

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修行者要越修越純熟，如果不純熟的話他又會討厭妄想。這種討厭的心理是由於缺乏智慧，特別是缺乏如理作意：如理作意知道妄想是心，妄想是實相因為妄想是無常、苦、無我的。會產生妄想是因為三心（精進、正念、正知）已經偏離了當下。了解妄想是心（心的狀態）的時候，妄想就會消失，而三心（明覺）就可以再回到當下。不要隨著妄想的「內容」（一連串的想）而去，否則會使你偏離當下。如果在發現你打妄想的那一剎那，你知道妄想的「內容」，你就沒有覺照力：如果你有覺照力，此時你就不會知道內容，只要了解這是妄想，心就可以回到當下了。（意即覺照力強時，回到當下的時間很快，不會知道妄想的內容。）

The yogi comes to practice to develop kusala. Instead, he gets akusala; he has aversion to foong. This aversion is due to lack of wisdom, specifically yoniso. Yoniso knows foong is nama, foong is sabhava because it is impermanent, suffering., and not self. Foong occurs because the 3 nama are out of the present moment. When it is realized that foong is nama (mental state), it will disappear and nama (“yoki”) will come back to the present moment. Don’t follow the “story” (train of thoughts) of foong, or this will take you further away from the present moment. If you know the “story” you don’t have awareness. If you have awareness you won’t know the story. Simply realize it is foong and the mind will return to the present moment.

修行者再回到當下的，能夠很清楚地觀照坐的色身。這是因為他沒有動念想要見坐的色身（沒有煩惱，也沒有想見實相的貪念），這就是具只正念、正知的心，應該保持，但卻不可強迫。這種修法，要像觀眾一樣地觀照身心，而不是想要改變或控制身心。修行經驗豐富以後，妄想心（像「猴子」一樣的攀緣心）會緩和下來→而就更能更常保持在當下了，那時候就更容易掌握到當下了。

When the yogi returns to the present moment, he will see sitting rupa very clearly. This is because he is not trying to see sitting rupa (has no kilesa). This is the mind that has sati-sampajanna and should be maintained, but it should not be forced. The practice is to observe rupa and nama like a spectator; not to try to change or control them. After there is more practice experience, wandering mind (the “monkey” mind) becomes tamer – and the yogi will be in the present moment more and more often. It will then be easier to catch the present moment.

（注1：佛陀對那毘居士說：「一般世間以人發生病苦時，身不安心亦不安，但滅除身見（20種身見）的聖者，身體不適，心卻不會不安。」

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2-3-7 Miscellaneous

生病不會形成修行的障礙，但修行者多半沒辦法再感覺坐的色身了，因為這樣會使病情更加嚴重。他只要觀照疾病，不要管姿勢了，只要好好體會色身是苦

Being sick should not be a hindrance to practice. But the yogi most likely will not be able to feel sitting rupa, because the sickness will be too strong. He should just observe the sickness, ignore the position, and realize that rupa-kaya is suffering, which is dukkha sacca. Also he can see that rupa is anatta; it can’t be controlled.

（注1），這就是苦諦，他也可以觀照色身無我，身體的狀況是無法控制的。

修行者如何知道心具足正念、正知活在當下呢？

How does the yogi know when the mind that has sati-sampajanna arises (present moment)?

心起正念、正知觀照的時候，心知道身體的姿勢（這是正念的作用），而且心知道目前的姿勢是坐的色身等（這是正知的作用）。正念、正知起觀照時的感受，這一種修行的時候心不散亂、不憂慮，也不會不安或乏味的感受。

When the mind that has sati-samaajanna arises, it knows the posture (this is sati), and the mind knows that the posture is sitting rupa, etc. (this is sampajanna). When sati-sampajanna arises, the feeling will be o-ne of no distraction or worry, no restlessness, and no boredom with the practice.

如果修行者不夠精進，會造成懈怠或修行時無法集中精神。不精進是由於對修法缺乏正確的理解；無法體會苦和祛除煩惱的需求：也不能體會我們隨時都會死→所以要好好利用我們的每一分一秒。修行者也要記住佛陀所留給我們的遺教，就是四念處，因此我們要利用今生好好修行。

If the yogi has too little earnestness, the result will be laziness or inat-tention to practice. Too little earnestness results from lacck of understanding of the practice; inability to see suffering and the need to be rid of kilesa; and inability to see that we can die at any time and must make the most of whatever time we have. Also, the yogi should remember that the Lord Buddha left the legacy of dhamma for us, that is Satipatthana; therefore we should make the most of it in this life.

初學者要記住這種修法是一種非常高深的善法（斷除煩惱），所以是需要時間的。這是因為熟練可以讓你離苦得樂→但這一點並不容易，修行者不應該急於成就。而且大多數的修行者都從事過錯誤的修法，所以需要時間將它矯正過來。

The beginner should remember that this practice is a very high kusala (the elimination of kilesa), and it may take time. This is because this kusula (skillfulness) is going to bring you free of suffering – and that’s not easy. He should not be in a hurry to achieve results. Also, most practitioners have done incorrect practice before and it will take time to develop practice that follows good dhamma.

The Lord Buddha said to the layman, Nakun, when sickness occurs in normal worldlings, the body is restless and the mind is restless, but for the one who eliminates sakkaya-ditthi (self illusion – the 20 types of) the body is restless but the mind is not. （注1：生病時觀身，不用再觀照坐的色身等等了，只要觀照色身即可。）

Rupa, observed as sickness, is no longer sitting rupa, etc., but becomes. rupa-kaya (rupa as body

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身念處禪觀修法目錄 Vipassana Bhavana_index