《2024靜坐摘要》
1~3月
1. 佛陀教育中有一個特殊的觀念叫做「戒禁取」,指的是一些人在未明白內在痛苦的根源時,就迷信一些世俗的宗教信仰和行為,希望藉此解脫痛苦。但這並非佛法解脫的正確方法。
2. 佛教內部也有一些人推崇某些咒語、神祇或宗教行為能帶來大功德和解脫,這也屬於「戒禁取」的範疇。同樣地,其他宗教也有類似的迷信行為,相信某個上帝或教義就能得到救贖。
3. 具有智慧的禪修者能夠看出,這些宗教信仰中雖然不一定能完全契合解脫道,但卻隱含著某些普遍的心理原型和對真理的渴望。所以他們能以欣賞和尊重的態度看待這些宗教信仰。
4. 對於佛教徒來說,「信望愛」這個概念是有助於補充佛教修行中可能存在的偏頗和缺失。「信」是建立在當下實證之上的信仰,「望」是對真實幸福的希望,「愛」則是充滿光明和滿足的解脫心。
5. 解脫道的行者應該以「信望愛」的態度修行,不要讓自己的修行變得枯燥乾澀,而是要在幸福和光明中,去體悟自己本來就應該擁有的無限福報。
在佛教修行中適度引入「信望愛」的元素,可以豐富和完善解脫道的修持方法。這對於一些偏向消極厭世的佛教徒來說,是一個值得思考和實踐的方向。
2024.01.13► [Q&A] 导引:内在探寻/導引:內在探尋
1. 禪那修習的關鍵在於內心的無憂無慮和身體的放鬆,以及對「佛法八法」的實踐。其中重要的是「褪解」 - 不斷放下內在的負擔和緊繃。
2. 禪那的目的不是追求特殊的神奇經驗,而是讓我們從日常的貪求、追逐中解脫,從而有足夠的心量去聽懂和接受放下的道理。
3. 通過內觀,我們首先會發現「自我」感是一種主觀的區隔經驗,認為有一個「我」存在於身體之中。但進一步探索,這個「自我」其實是一種短暫的念頭和想像。
4. 背後真正的是「覺知」 - 一種無所不在、無所依的純粹覺性。它不需要任何支撐條件,也不能被定義為「有」或「無」。它比任何崇高的宗教經驗都更加深不可測。
5. 我們之所以認為自己是一個獨立的「我」,是因為相信那些短暫的念頭和想像。但事實上,這個「我」只是覺知中一閃而過的幻象。我們需要直接觀照,放下這些幻象,進入到覺知的本源。
總的來說,超越主客二元的內在探索,發現真正的心性是何等深邃和自在。
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The Buddha's own preference; the true indication of attainments
Inner speech, narratives, multitudes of mental defilements
Constructive vs indeterminate nondiscrimination; Inner quietude as a sign of surrendering intentions
Superficial connections vs partaking in peace/recognizing sentience
Right Speech, and the Superior Speech
How and where are you expending energies
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2024.01.27► [Q&A] 有关灭尽定/有關滅盡定
The nirodha
The model: layers of sankharas and the undefinable core (as opposed to the commentarial reductionism); shedding off the sankharas means sustained seclusion from them; seclusion from eager participation in them; your eager participation perpetuates them
The role of equanimity; the possible subtle sankharas relating to equanimity
The cessation of feeling & perception
The former means non-dependence and non-feeding (using the Form Realm as example)
The latter means non-discrimination and non-participation (using the Formless Realm as example)
The nirodha in the "three dependences" is same as this nirodha
The post-nirodha transformation: permanently altered relationship with and regarding to sankharas; the experiencing of the Deathless; technically, both should happen; such a transformation is non-reversible, and remains regardless the episodic contents
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2024.02.03► [Q&A] 识缘名色 名色缘六入/識緣名色 名色緣六入
Name and form; new interpretation
how it relates to consciousness and six senses
Dhammapada 24: "Gone to the beyond of becoming,
you let go of in front,
let go of behind,
let go of between.
With a heart everywhere let-go,
'you' don't come again to birth
& aging."
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For those who are earnest...
More important than rules and regulation is embodied mindset
Embodied abundance; aristocratic elegance; equality and sincerity to all
Embodied security; connected to the source; fundamental to all experiences, which are not suppressed, is peace
Embodied happiness; giving not because of self-denial, but because it is joyful
Your life will change for the better without scheming or striving
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The hindrances (i.e. hindrances to jhanas) are not just impediments to attentional focus, but are described as "causes of blindness, causes of ignorance, destructive to wisdom, not conducive to Nibbana." (SN 46:40)
The commentarial notion of knocking out vs killing bandits
Satipatthana is dynamic
Dispassion toward mental processes; they are not here to serve you; don't trust them; they are but repetitions of restlessness, torpor, boredom, excitation...
It's only in mental processes that the five hindrances are evident; they are the "wrinkles"; it's only in self identification that they are evident; they are the symptoms of a mind that has already been wrapped up and swept away
Pacify the mind until the currents are not felt; if the currents are not felt, the water is not felt; emptiness of mind
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2024.03.02► [Q&A] 厌离 是 高级懒/厭離 是 高級懶
Not complaining and not explaining, inside and outside
Too lazy for thoughts, descriptions, conclusions, judgments...
The "I am so and so” is but the loudest of noises, the most recurring of
impressions
Too lazy to cohere as a person, to borrow something from past or future
Too lazy to turn attention every which way, and too lazy to suppress it
Only stress, its origination and disappearance; only presence, space, awareness, not-a-thing...
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2024.03.09► [Q&A] 松进觉知中/鬆進覺知中
When you're embodying sadness, tension, etc. in the background awareness
The intensity of the movie and the untouchability of the screen; even smoothness is an attribute
The undefinable, attribute-less...Doing nothing and entrusting; no struggle
Parasympathetic vs sympathetic; stress mode vs relaxation mode
Primary verb at the moment: want, do, have
The intensity of that verb; seclusion from that verb; to be
Relaxation at the levels of muscles, attitudes, grip on thoughts
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The indeterminate; loosening grip on everything; conserving energy; letting go of doership and control
All explanatory models break down; the example of time: beginningless or with beginning
Will an explanation satisfy? How long will it satisfy? Can you remember this after death/trauma?
Explanation as placating and appeasement; explanation just as a practical means of directing and guiding intention; be content with just this
Instead of working on views, work on the intention behind questioning
Omniscience in the Dhamma
What doesn't need explanation? Self knowing, origination and disappearance of stress
Stay with those what is self-evident, and don't be swayed by contents of thoughts; do you become dogmatic, insistent, quarrelsome?
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Mental defilement IS the learned response to certain feelings; all three feelings make the body/mind fidget, in the form of craving, aversion, boredom……
Hardship is nothing other than resistance to feelings; let go of resistance, feel feelings fully, no expectations, accept even the feelings of resistance, let go of even the striving to let go
Forsaking reactions
Ghosts and demons
Daqi, non-cowering, no self pity, not playing the victim……
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2024.03.30► [Q&A] 内在的宁静 是道/內在的寧靜 是道
Natural peace; which is present when one is awake or asleep; which is not in the least bit disturbed
The path is only there when there's not one with, or when there's a tendency toward rebellion against, peace
Quiet the mind; different methods; not by ways of forceful fabrication; the example of recollecting the sages' minds
Convincing consciousness of its own source and nature
Simulation; artificial
Ways to correct the artificiality: what separate intentions are there? What controlling desires are there? What remaining pushing away is there? How did you lose it? Did you really lose it? I am peace
4~6月
2024.04.06► [Q&A] 内在的净居天/內在的淨居天
The psycho-behavioral archetypes of Buddhist heavens
淨居天一切時不住於輪迴側
Meaningless differentiation between figurative and literal places
Don't just leave behind sensuality for dogma; what is the reason...
What destroys peace...
Letting go of guilt; Think of sensuality in terms of: clarity and peace compromised
What compromises peace: eagerness, impatience, hunger, fever……
What compromises clarity: ignorance about sensuality (limitations; doesn't lend itself to hoarding; endless rivalry and worry...)
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2024.04.13► [Q&A] 心安静下来後/心安靜下來後
Quieting down via non-formal-meditative techniques
What to do with equanimity?
1. deepen and familiarize it
2. examine if there's sankhara, in support of it, in identifying it
3. examine craving
4. knowing the nature of mind, via the liberation gates
Some of these might be redundant or unnecessary
All leading to letting go
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2024.04.20► [Q&A] 没有捉执(執)的意识(識) 是觉(覺)知
AN10.81, the Buddha abides in unrestricted awareness, having been released from the aggregates; this means that unrestricted awareness is not consciousness
Consciousness as that which maps reality; consciousness with attributes, landing, reflected surface...consciousness as that which is intoxicated by its reflected image
As a traveler, as a story, as a hoarder, as a sensory experiencer……
Be dispassionate about memory, inclination, doership, ownership, character...
The cohering of a glob of foam; where is mind when its structures are not believed in?Where is mind when there's no activity to hold together the structure?
The border of a personality is held together by continual striving; when there's surrender, there's unrestricted awareness; the pattern of a river
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Not the usual idea of body, but as bundle of neuroticism; mental defilements as strugle
One angle to "pacifying activities": make them fewer
Another angle: regard them with indifference
Looking for ways to conserve energy; looking for ways that you can content the body
See mental defilements as bodily agitation and inner tightening
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2024.05.04► [Q&A] 十六胜行最初二阶/十六勝行最初二階
MN10 turner assessment, to Patisambhidamagga's contact point
Task focused, not point or location focused
Parimukha:正念現前(菩提流支);住對面念(玄奘);正念而住(義淨)
Situational awareness vs attentional fixity; Citta-ekagga
The so-called optimal environment, or conducive environment; But in the end, learn to be at ease even at one's failure to be at ease; learn to let go even at one's struggle at letting go
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涅槃是一種內在的平安,它不需要透過外在的事物來建構,而是存在於每個當下的瞬間。然而,我們的心常常習慣性地以有色的眼光看待世界,將某些事物視為「我」或「我的」並在情感上依賴它們。這種依賴導致了不安和不滿足。
要體驗涅槃的平安,我們需要放下對外境的執著和依賴。我們應該學會以真實、客觀的態度看待一切現象和意念活動。在日常生活中練習覺知當下的存在方式,可以幫助我們逐漸擺脫對外境的情感連結。
隨著修行深入,我們可能會經歷一個轉折點,稱為「預流」或「不退轉」。此時,我們開始意識到涅槃對我們的吸引力遠大於世俗世界。此後,生命變得更像減法,而不是加法。我們努力減少負擔,並更加自然地休息與真理相合。
總之,體驗涅槃需要放下執著,以清晰、客觀的心態面對一切現象。在日常生活中練習覺知當下可以幫助我們逐步接近這種內在平安。
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2024.05.25► [Q&A] 身念住的关键(關鍵)在身行 而非身体(體)
這篇文章主要探討了身念住的關鍵在於「身行」而非「身體」。傳統上對身念住的理解著重於對呼吸、不淨觀等與身體相關的禪修項目,但更古老的講解則強調「身行」的重要性。所謂「身行」包括反應、動作等意志發動的過程,如眨眼、轉頭、維持姿勢等。
觀察和化解「行」是佛法修行的核心。「行」是痛苦產生的根源,也是自我和世界建構的基礎。透過觀察和超越各種形式的「行」(包括貪戀、執著),最終達到涅槃——所有煩惱止息的大解脫境界。
在禪修中,雖然關注呼吸或其他與身體相關的事物有其價值,但真正關鍵的是對「身行」的覺知。當我們專注於衝動、亢奮等內在活動時,就能更深入地理解並放下執著。此外"令 身行休息"也是一個重要練習。
總之," 念住" 的核心主題是 " 行",包括貪戀和自我建構。通過持續地覺知並化解這些主題中的各種形式," 我們可以瓦解所有痛苦"完成禪修任務。
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2024.06.01► [Q&A] 慈悲喜舍(捨) 到 解脱道 的 自然过(過)渡
這篇文章主要在探討「慈悲喜捨」與「解脫道」之間的關係。慈悲喜捨被形容為「四梵住」,是一種友善、有建設性和接受的態度。傳統上,修行慈悲喜捨是透過觀想親人、陌生人乃至敵人的方式來發出慈悲喜捨的心意,但這種方法可能顯得造作和勉強。
相對地,更自然的修行方法是保持友善和接納的態度。不論面對何種境界,都維持一種省力、不過度反應的心態。當內心出現挫折或懷疑時,也以友善和放下的心態面對。在禪修中容易走到解脫道邊緣,因為解脫道都是幫助超越動作與心行的方向。
雖然慈悲喜捨本身還不等於涅槃或解脫道的一部分(因為它仍帶有一些造作),但它卻帶有幾分涅槃或不死境界(覺知)的芬芳。覺知本身就具備接納一切現象而無需額外用力的特質。而且覺知中的經驗沒有距離感,能貼近事物本質。
世間各種快樂若撇開雜質如煩惱、得失心等不談時會發現:快樂就是暫時無憂無欲望狀態。但世間快樂終究被污染且短暫不可靠。而親情中隱約讓人想到家的感覺也是因其帶著真理即「涅槃」的芬芳。
因此若依照解脫道原則來修習慈悲喜捨(即友善接納),將更容易通達到真正自然非造作之「覺知」- 涅槃所具足之真實愛護眾生之德性。一開始可能需要口訣提醒自己如「歡喜接受」、「減少鬥爭」、「歸順」等。但隨著精進漸次去除多餘動作念頭後,就能體會那原本就存在於經驗中的特質了。
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2024.06.08► [Q&A] 究竟的栖心之所/究竟的棲心之所
這篇文章探討了「棲心之所」的概念,也就是個人習慣性徘徊的活動狀態。雖然內心活動瞬息萬變,但每個人可能都有某種特別習慣、喜愛、長時間安住的活動場所。例如在欲界中,人們可能會以自己的容貌和吸引力為傲,並努力吸引他人的注意力。
相對於此,有些棲心之所更適合禪修者。例如經常保持感謝和知足的心態被認為是天界的棲心之所。在解脫道上則是透過瞭解貪婪、超越貪婪來獲得更大的自由。
「覺知」是最究竟的棲心之所。覺知可以理解為不死境或涅槃。在覺知中沒有造作或需要經營維持的一個角色或位格。一切都是自然而然地存在著。
要精益求精地微調我們當前的禪修技巧和棲心之所,以讓它們更加貼近覺知本身。不斷檢視自己是否有多餘不必要的動作,是否太用力或者太鬆懈等等,透過智慧來幫助我們達到諸行漸次止息,最終意識融入到覺知裡面。
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2024.06.15► [Q&A] 寻觅念头了不可得/尋覓念頭了不可得
在禪修中如何面對和處理念頭的問題。有兩種不同的安定方式:一種是透過控制和壓制;另一種是透過放鬆、放下、停止抓取而得到的自然安定。
大部分的念頭都是從不安、貪欲或煩惱中產生的,並不是建設性的分析或思考。在禪修時,可以將念頭視為「大自然的聲音」,不需要留意其內容,只需留意其特質和與自己的關係。
當我們安住於內在的安靜時,就能看到念頭是不斷生滅且可調整關係的。我們可以選擇不將自我感植入其中。通過持續觀察念頭及其性質(如我慢),我們會發現它們常常是南轅北轍、互相矛盾且無常變化。
真正的禪修者沒有得失心或成就感。他們清楚地看到那些只是暫時存在於內在寧靜中的雜音。要做到這一點最實用的方法就是學習如何面對和共存於各種念頭之間。
總之,通過觀察和體驗「非我」的本質,我們可以逐漸超越對思想的情緒依賴,達到心靈上的自由與平靜。
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2024.06.22► [Q&A] 於五蕴无有捉执/於五蘊無有捉執
五蘊是指身心的現象,包括色、受、想、行、識。一般人對於五蘊會產生迷失和執著,將意志與身心現象攪和在一起,形成「五取蘊」。這種狀態令人困惑且忙亂。
佛陀教導解脫道,認知到五蘊的非我性,內心就能放下。具體來說,就是不要把意志加諸於五蘊之上。在禪修時可以專注觀察身心現象的動作,覺察到何種意志正在發生碰撞或關係。
透過放鬆身體和保持警覺的心情進行禪修練習。在觀察過程中檢查是否伴隨著想像力、期望與恐懼、內在抓執等捉執行為。如果發現這些捉執行為可以選擇放鬆安靜地繼續觀察或直接放下。如果沒有發現任何捉執行為則表示已經達到某種程度上的解脫。
最後作者提醒要樂於端正自己的言行舉止,保持警覺地檢查自己是否在對待五蘊時有任何形式的捉執,以達到通澈自在的人生境界。
解脫之道:佛陀教導的解脫道,即認知到五蘊的非我,從而內心能夠放下。
禪修實踐: 放下對五蘊的執著,並透過觀察身心現象來訓練意志。
在日常生活中,我們可以從以下幾個方面實踐「五蘊非我」的觀點:
觀察自己的身心:注意自己的身體感受、情緒、思想等,觀察它們的無常性,不執著於任何一個方面。
放下執著:當我們對某些事物或人產生執著時,要能夠觀察這些執著的無常性,並學會放下。
培養非我心態:在面對逆境或挫折時,不要過度執著於自我,而是以更開放、包容的心態去面對。
修習慈悲心:培養對自己和他人的慈悲心,超越自我的局限性,擴展對他人的關懷。
保持正念:時刻保持正念,觀照當下的身心狀態,不被五蘊所牽制。
持續學習:通過學習佛法,深入理解五蘊非我的道理,並將其內化到日常生活中。
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2024.06.29► [Q&A] 善巧调控与捐弃调控/善巧調控與捐棄調控
在禪修中找到行為調控的平衡,並通過善巧和捐棄的方法來促進內在和外在的和諧。
善巧調控:強調觀察和調整行為,以減少不必要的動作和煩惱,達到行為的平衡與和諧。
捐棄調控:指放棄過度控制和執著,讓行為更自然地展開,體驗內在的平安和自由。
調控的平衡:善巧調控和捐棄調控看似矛盾,但實際上是相輔相成,共同指向「中道」的修行目標。
實踐建議:透過持續的觀察和微調,學習在放鬆和覺知中行動,逐步捨棄無用的動作和煩惱。
7~9月
2024.07.06► [Q&A] 自然宽坦的觉知/自然寬坦的覺知
關於如何通過禪修來達到內心平靜和解脫的深入洞見。強調自然寬坦的覺知的重要性,以及如何通過放鬆而非強迫來達到真正的安靜。最終,它指向了涅槃作為禪修的終極目標。
禪修的目的:禪修的核心目的是讓人安靜下來,進而能夠清楚地看到痛苦和解脫相關的現象,減少內心的疑惑。
放鬆與覺知:透過深度的放鬆而非強迫性的控制,可以達到一種自然的安靜狀態,這是高明禪修的關鍵。