禮敬世尊 阿羅漢 正等正覺者 身念處禪觀修法目錄 Vipassana Bhavana_index
「喬達摩大師，是什麼因、什麼緣；為什麼如來滅度後，聖教不能常存？又喬達摩大師， 是什麼因、什麼緣，如來滅度聖教得以常存？」 'What is the condition, master Gotama, What is the cause, why, after the final passing away of the Tathagata, the good Norm does not last long;
「婆羅門，這是由於沒有實修；由於不多修行四念處，如來滅後，聖教不能常存......」 （相應部-尼柯耶、大品）
and again, master Gotama, what is the condition,
what is the cause, why, after the final passing away of the Tathagata, the good Norm does last long?'
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毗婆舍那修法包含七清淨、十六階智、三解脫門（導致涅槃的方式）、四念處等等。 但以上這些真正關係到身念處的→特別是四個主要和次要的姿勢。其他念處的修法→受念處、心念處、法念處→修 法一樣，十六階智和七清淨也一樣，功德利益也是一樣的，只是改變其所緣而已。 The practice of vipassana consists of the Seven Purities, sixteen yanas, three Vitakka (ways of deliverance to nibbana), four Satipatthana, etc. But all these things are really about Kayanupassana Satipatthana - specifically, the four major and minor positions. With other Satipatthana - Vedananupassana, Cittanupassana, Dhammanupassana - the practice is the same, the yanas and the Seven Purities are the same, the benefits are the same - only the objects are changed.
但是以受、心、法為念處的修法其所緣較為複雜，受念處有九種受要觀照：苦受、樂 受、捨受等等。心念處有十六心要觀照：善心、不善心、定心等等。法念處有五蘊、六根、五蓋等所緣。因此修行 者如果以受、心、法為所緣修行就要更注意了。例如愛的受生起時，修行者就要了知這個受，但他可能因此變成執著 這個受，這樣他就無法達到念住，因為念住必須透過中道來實踐。如果起了歡喜或 不歡喜，修行者就無法行於中道。因此，修行之前要先了解這一點，否則修行就不會正確。 However, vedana, citta, and dhamma are more complicated as objects. There are nine vedana to observe: dukkha-vedana, sukkha-vedana, upekkha-vedana, etc. There are sixteen citta: citta with kusula, citta with no kusula, citta with samadhi, etc. With dhamma, there are Five Khandas, ayatana (sense fields), nivarana (hindrances), etc. So, the practitioner has to be more careful with vedana, citta and dhamma as objects. For example, if feeling arises, such as love, the yogi has to be aware of the feeling. But in this case he might become attached to this feeling. This will prevent him from reaching Satipatthana, because Satipatthana is realized through the Middle Way. If one has like or dislike (abhijjha or domanassa), one can't be in the Middle Way. Therefore, the one who comes to practice has to study to understand this. Without this understanding the practice can't be right.
冷漠（捨）不是中道，有人要使他們的心即不愛也不憎，這是不對的，這樣是「捨念」 生起；一切法無我（無法控制），因此不能這樣修。 Indifference (upekkha) is not the Middle Way. Some try to make their citta neither like nor dislike. This is wrong. This is trying to force upekkha to arise. All dhamma is anatta, and this cannot be done.
某些修法說心是空的，因此以空為所緣，但每個心都有它的所緣，這個所緣是心 生起的助緣，即使是出世間心仍然是以涅槃為所緣。 Some practices say citta is void and use the voidness as an object. But every citta has to have an object. The object is the aiding condition (paccaya) of the citta. Even lokuttara (supramundane) still has nibbana as an object. -p138- 有許多心和所緣會導致歡喜或不歡喜，四念處的所緣可以斷除歡喜或不歡喜。 但四念處的所緣也會導致煩惱，例如，你想要令心安住於坐的色身，這會產生貪（喜歡），如果你辦不到（這是很 有可能的→因為心是無常的），又會產生瞋（不歡喜）。 There are so many cittas and so many objects that this can lead to like and dislike. The object in Satipatthana can destroy like and dislike. But even the object in Satipatthana can lead to kilesa. For example, if you want citta to stay with sitting rupa, that leads to abhijjha (liking). If you cannot stay with sitting rupa (which is highly unlikely - because most citta are not permanent), this can lead to domanassa.
對四念處而言，最重要的是當下具足正念→正知。只有保持在當下才能斷除貪 瞋。當一個所緣出現時，修行者必須觀照這個所緣，直到他了解這個所緣的實相（自然的真實狀態）。這個所緣不 是色法就是心法。那麼他就會體會到身心是無常、苦、無我的→非「我」、非自我。 With Satipatthana the important thing is to have sati-sampajanna in the present moment. Only the present moment can destroy abhijjha and domanassa. When an object occurs, the yogi has to observe that object until he realizes the sabhava of that object, which is either rupa or nama. Then he will see that rupa and nama are anicca, dukkha, and anatta - not 'I', not self.
修行者要記住這些重點： The yogi should remember these important points:
（1）修四念處和到達涅槃之道，是根據佛的的教導。而修行者修行的成效取決 於對四念處修法自然的性向和天賦，前生修持的助緣、耐心、毅力和獻身於滅苦工作的程度。 1) The way to practice Satipatthana and reach nibbana, according to the teaching of the Lord Buddha, depends on having a natural aptitude or talent for vipassana practice, an aiding condition from the previous life (pubbekata punnata), and patience, perseverance, and devotion to the task of ending suffering.
（2）修四念處是心的工作，心一直作用於觀照坐的色身、站的色身等等，以改變 你在坐、站或走的邪見→因而斷除無明煩惱。斷除煩惱的方法是做正確的修行→而非只是思考或推理。 如果你作正確的修行，就有正確的結果和智慧；正確的智慧生起的時候，你就會體會到身心的 三法印（無常、苦、無我）。所緣（身或心）是非常重要的；正確的的觀照所緣，將引發三心 （精進、正念和正知） （注：三心=明覺=精進、正念、正知）而照見身心的實相是非你、 非自我、無常和苦→在此之後你將體會到身心的過患和危險，而應捨棄，亦即應該體證智慧而斷除生死輪迴。 2) Practicing vipassana is the work of the mind and the mind is always working to observe sitting rupa, standing rupa, etc., to change the wrong view that it is you that sits, stands, walks and walks - and to get rid of kilesa. The way to get rid of kilesa is to do the right practice - not just by thinking or reasoning. When you have done the right practice you will get the right result with the right wisdom. When the right wisdom occurs you will see the true state of the nature that nama and rupa are not you - and after that you will see the 3 characteristics of rupa and nama. The objects (nama and rupa) are very important. The object, properly observed, brings the knowledge and wisdom to the 3 Nama (yogavacara) that nama and rupa are sabhava, not you, not self, and impermanent and suffering - and after that you will realize nama and rupa are harmful and dangerous, and should be abandoned, i.e., wisdom should be realized so rebirth is ended.
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（3）修行者應保持覺察力，以便知道三心是否偏離了當下。這能使他一再地回到 當下。心的性質是變化多端的：有時是妄想心、有時是淫欲心、有時是疑法的心、有時昏沈、有時煩躁、有時覺照力 （明覺）弱。修行者必須設法常常保持在當下觀照身心，而且當他偏離當下，不要煩躁→因為心是無法控制的（無我的）。 修行者的任務是一直設法保持在當下→而實相（修慧當下）即會跟著顯現，這是需要毅力的。 ) The yogi has to have observation (sikkhati) so he can know when yogavacara has left the present moment. This will bring him back to the present moment again and again. The nature of mind (citta) is very changeable: sometimes it has wandering mind (foong), sometimes it has lust, ometimes it has doubts about the practice, sometimes it is sleepy, sometimes it is annoyed and sometimes awareness (yogavacara) is weak. The yogi has to try to observe rupa and nama very often in the present moment, and has to try not to get annoyed when he falls out of the present moment - because mind (citta) is out of control (anatta). The duty of the yogi is always to try to be in the practice present moment - and then the truth of Sabhava will follow (vipassana present moment.). This requires perseverance.
（4）如果你只用思考（默念）的方式去了解無常、苦、無我是不可能斷煩惱的。 因為你不是以實相般若體會真理。體會真理是在每一刻（當下）見到身心三法印的生起→這種真理是源自於修行，可 以由你自己證得，而不是研究教理或聽經聞法所能實證的。 4) If you just use thinking (verbalizing) to realize impermanence, suffering and not self, this will not get rid of kilesa, because you are not seeing the truth by vipassana wisdom. Seeing the truth is seeing the 3 Characteristics as they arise in nama and rupa at any given time (present moment). This truth (sabhava) comes from the practice, in which you prove it by yourself. It is not from studying theory or listening to dhamma. （5）另一種可能發生的問題是修行者修錯了而自己不知道，例如，他走的時候只 注意到腳步而不是注意整個走路的色身，他應該找善知識更正，直到他了解正確的理論（修法）為止。 5) Another problem arises when the yogi practices in the wrong way but doesn't know it. For example, when he walks he just notices the step but not the entire walking rupa. He should have the right teacher to correct him until he understands the right theory. （6）滅除煩惱和止息苦痛的正確方法是修四念處，四念處是三十七道品的第一階→而最 後要體證四聖諦，這可導致身心完全無執→但必須經由四道來完成：入流道、一來道、不還道、阿羅漢道。 6) The right way to eliminate kilesa and to end suffering is to practice Satipatthana, which is the first step of the 37 Qualities of Enlightenment and then realize the 4 Noble Truths. This leads to complete disenchantment with rupa and nama (or 5 khandas) - but it must be done by reaching the 4 paths: stream-winner path, once-returner path, non-returner path, and arahatta path. （7）修四念處要有平衡的信和慧配合，如果你的信超過慧， 你就判斷修得對或錯，如果你的慧超過信，會變成「過慢」而使你無法達到涅槃和止息苦痛。 7) To practice Satipatthana one should have equal faith and wisdom together. If you have more faith than wisdom, you won't be able to tell if your practice is right or wrong. If you have more wisdom than faith, excessive pride will develop and you won't be able to reach nibbana and end suffering. （8） 對四念處修行有興趣的人（即使是修奢摩他的人）必須了解修行的原則和正確的 修法。如果一個人要實踐真正的佛法，必須以信和慧來完成→即如前所述的十六階智。如果修法錯誤將難以改變修行者的 邪見，就像大象陷入泥沼，一旦陷入了就非常難以自拔。 8) One who is interested in vipassana practice, (or even Samattha for that matter) must understand the principles of practice and the correct way to practice. If one is going to reach true Buddhism it has to be reached with faith and wisdom - as can be seen in the description of the Sixteen Yanas. If the practice is wrong it can be very hard to change the wrong ideas of the yogi. -p140-
4-2 佛陀最後遺言 Buddha's last words. 來吧！現在我勸告你們：諸因緣法虛幻變易，但自精勤，取證道果。 Come now, I address you: strive on with earnestness, transient are all compound things. （佛陀最後遺言，長部-尼柯耶） (Buddha's last words. Digha-Nikaya)
第四篇總結全文完 First compiled on 14-Nov-2003
身念處禪觀修法目錄 Vipassana Bhavana_index
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