修行在于心，不在于型

• [imdestinyz]

  24 Aug 11, 15:46

  as in the thread title, i've actually heard this somewhere but not sure how shld i take it/understand it. Wld some1 kindly enlighten me?
• Dawnfirstlight

  24 Aug 11, 17:39

  Originally posted by [imdestinyz]:

  as in the thread title, i’ve actually heard this somewhere but not sure how shld i take it/understand it. Wld some1 kindly enlighten me?

  佛法是心法，离心佛法��得。

  It is pointless if one bows and prays to Buddha without truly understanding and practice according to  Buddha's teachings.

• realization

  24 Aug 11, 19:29

  Originally posted by [imdestinyz]:

  as in the thread title, i’ve actually heard this somewhere but not sure how shld i take it/understand it. Wld some1 kindly enlighten me?

  Maybe giving some examples will help...

  Circumambulating Buddha statues （绕佛） is meritorious, but if you merely circle round and round the statue without being mindful or without calling to mind the virtues of the Buddha, but instead think about everything under the sun from your girlfriend to who the next President will be, then you have basically wasted your time. 

  Or, if you decide that you want to practise Zen meditation, but you pay more attention to the type of meditation clothes you wear, the type of cushion you sit on, whether the Zen centre you attend looks "Zen" enough or not, then you have totally missed the point that Buddhist practices are for cultivation of the mind (心).

  Cultivation of the mind requires Concentration and Mindfulness, and also Right View.  This Right View refers to what Dawnfirstlight said above about needing to practice according to Buddha's teachings; hence you also need to learn what those teachings are. 

  Elaborating further, the other aspects of the Noble Eightfold Path help keep you on the right track so that Concentration and Mindfulness may be maintained.  Perhaps an example will help.  If you don't have Right Livelihood and you work daily in a slaughterhouse, you wouldn't have peace of mind and your conscience would be pricking you all the time.  Under such conditions, Concentration and Mindfulness would be hard to achieve.  

  Not sure if this helps.

• SevenEleven

  24 Aug 11, 20:23

  Mind is the fore-runner of all states.... Dp 1&2
• realization

  24 Aug 11, 20:27

  Originally posted by SevenEleven:

  Mind is the fore-runner of all states….

  Dp 1&2

  Hey... care to elaborate?     Would like to hear more.

• Domo Kun

  24 Aug 11, 20:45

  Originally posted by SevenEleven:

  Mind is the fore-runner of all states….

  Dp 1&2

• Domo Kun

  24 Aug 11, 21:05

  I wonder does chanting Buddha name gives wisdom ?
• sinweiy

  24 Aug 11, 21:25

  Originally posted by Domo Kun:

  I wonder does chanting Buddha name gives wisdom ?

  
  it's also like asking does breathing meditation open wisdom.

  if reach until certain level of stillness, yes, one can see the origin of the mind.

  /\

• realization

  24 Aug 11, 21:38

  Originally posted by Domo Kun:

  I wonder does chanting Buddha name gives wisdom ?

  Wisdom as in panna, no.  Chanting as a meditative practice only engenders concentration but does not give insight.  To gain insight, the Vipassana aspect of meditation needs to be practised. 

  Alternatively, deep contemplation of various aspects of Right View may give you sudden insights the way it did for AEN.  (He contemplated the Bahiya Sutta and gained insight into Anatta, the teaching of No-Self.)  However if I'm not wrong, such sudden insights need to be "nurtured" in meditation in order to become stable and enduring experiences.  Vipassana meditation on the other hand gradually gives you stable experience, before the dawning of realisation.

  eh, I thought you know this already...?

• realization

  24 Aug 11, 21:46

  Originally posted by sinweiy:

  
  it's also like asking does breathing meditation open wisdom.

  if reach until certain level of stillness, yes, one can see the origin of the mind.

  /\

  It depends on what aspect you're talking about. 

  If only practising the Samatha aspect of Anapanasati (Mindfulness of Breath) meditation, then no, it will not lead to awakening.  You will get deep concentration and develop the jhanas, but insight cannot be gained.  Reaching stillness alone is not sufficient for the dawning of realisations.

• Domo Kun

  24 Aug 11, 22:04

  Realization, I gt a book lastime. It says when high root people chant until Samadhi they enlightened suddenly.
• Domo Kun

  24 Aug 11, 22:11

  Then got people recite sutra until enlightened. How come recite buddha name cannot. Is it because the content being recited is different.
• Mr Milo

  24 Aug 11, 22:11

   

  mmmm

  actually i am thinking

  everyday we are 修行, isn't it?

• Dawnfirstlight

  24 Aug 11, 22:34

  Originally posted by realization:

  Maybe giving some examples will help...

  Circumambulating Buddha statues （绕佛） is meritorious, but if you merely circle round and round the statue without being mindful or without calling to mind the virtues of the Buddha, but instead think about everything under the sun from your girlfriend to who the next President will be, then you have basically wasted your time. 

  Or, if you decide that you want to practise Zen meditation, but you pay more attention to the type of meditation clothes you wear, the type of cushion you sit on, whether the Zen centre you attend looks "Zen" enough or not, then you have totally missed the point that Buddhist practices are for cultivation of the mind (心).

  Cultivation of the mind requires Concentration and Mindfulness, and also Right View.  This Right View refers to what Dawnfirstlight said above about needing to practice according to Buddha's teachings; hence you also need to learn what those teachings are. 

  Elaborating further, the other aspects of the Noble Eightfold Path help keep you on the right track so that Concentration and Mindfulness may be maintained.  Perhaps an example will help.  If you don't have Right Livelihood and you work daily in a slaughterhouse, you wouldn't have peace of mind and your conscience would be pricking you all the time.  Under such conditions, Concentration and Mindfulness would be hard to achieve.  

  Not sure if this helps.

  Ha ha ha....... I like this phrase "who the next President will be".

• realization

  24 Aug 11, 22:34

  Originally posted by Domo Kun:

  Realization, I gt a book lastime.

  It says when high root people chant until Samadhi they enlightened suddenly.

  Interested to know which book.

• Dawnfirstlight

  24 Aug 11, 22:37

  Originally posted by Mr Milo:

   

  mmmm

  actually i am thinking

  everyday we are 修行, isn't it?

  
  

  Yeah, we should practice 修行everyday but the question is do we actually do it? We have to practice mindfulness. Be mindful of our daily thoughts and deeds. I'm mindful of what I'm doing but it is a bit difficult to control our thoughts especially when being agitated.

• Domo Kun

  24 Aug 11, 22:38

  Originally posted by realization:

  Interested to know which book.

  
  I no longer have that book but still can remmember. I buy from bookfair.
• realization

  24 Aug 11, 22:42

  Originally posted by Mr Milo:

  mmmm

  actually i am thinking

  everyday we are 修行, isn't it?

  Yes, you're right    We can practise mindfulness, be generous, practise compassion etc. in daily living.  In fact, we should.

  Can see this thread also:

  http://sgforums.com/forums/1728/topics/424807

• realization

  24 Aug 11, 22:53

  Originally posted by Domo Kun:

  Realization, I gt a book lastime.

  It says when high root people chant until Samadhi they enlightened suddenly.

  Domo Kun, see in particular the part I highlighted in green.  Samatha and Vipassana must go hand in hand for realisation to occur.  Many so-called highly advanced practitioners have mistaken jhanic bliss in samadhi to be insights/realisations, when actually it's not.

  --------------------------

  from: http://en.wikipedia.org/wiki/Samadhi#In_Buddhism

  SamÄ�dhi, or concentration of the mind, is the 3rd division of the eightfold path of the Buddha's threefold training: wisdom (pañña), conduct (sÄ«la), concentration (samÄ�dhi) - within which it is developed by samatha meditation. Some Buddhist schools teach of 40 different object meditations, according to the Visuddhimagga, an ancient commentarial text. These objects include meditations on the breath (anapanasati), loving kindness (metta) and various colours, earth, fire, etc. (kasiṇa).

  Important components of Buddhist meditation, frequently discussed by the Buddha, are the successively higher meditative states known as the four jh�nas which in the language of the eight-fold path, are "right concentration". Right concentration has also been characterised in the Maha-cattarisaka Sutta as concentration arising due to the previous seven steps of the noble eightfold path.^[19]

  Four developments of sam�dhi are mentioned in the P�li Canon:

  1. Jh�na
  2. Increased alertness
  3. Insight into the true nature of phenomena (knowledge and vision)
  4. Final liberation

  Post-canonical P�li literature identifies three different types of sam�dhi:

  1. momentary sam�dhi (khaṇikasam�dhi)^[20]
  2. access concentration (upac�rasam�dhi)
  3. fixed concentration (appaṇ�sam�dhi)

  Not all types of sam�dhi are recommended either. Those which focus and multiply the five hindrances are not suitable for development.^[21]

  The Buddhist suttas also mention that samÄ�dhi practitioners may develop supernormal powers (abhijñÄ�, also see siddhis) and list several that the Buddha developed, but warn that these should not be allowed to distract the practitioner from the larger goal of complete freedom from suffering.

  The bliss of sam�dhi is not the goal of Buddhism; but it remains an important tool in reaching the goal of enlightenment. Samatha/sam�dhi meditation and vipassana/insight meditation are the two wheels of the chariot of the noble eightfold path and the Buddha strongly recommended developing them both.

• 2009novice

  24 Aug 11, 23:56

  Hey Real I just realised u are a mod too :D

• sinweiy

  25 Aug 11, 09:27

  Then got people recite sutra until enlightened. How come recite buddha name cannot.

  Is it because the content being recited is different.

  
  who say cannot. Pureland Book of Saint got many many examples. One of which recite until he can leave PL, Standing! not even the high monks with great knowledge can do that.

  i think we also have examples like Cudapanthaka 周利槃特 reciting to a point where they reach realisation.  

  Olden days, Buddha's disciples reaching realisation merely by practicing Precepts. then slowly people need to use more than just precept.

  /\ 

• sinweiy

  25 Aug 11, 09:30

  indeed æ­¢ and  è§‚ need to be together. Nianfo is together. when reciting name by name, without any wandering thoughts, that's samathi. then the name is mindful and its listened vividly and clearly, that's vipassana.

  四�念佛与止观

   

  现在特别需è¦�æ��出的，æŒ�å��念佛与止观是完全å�¯ä»¥ä¸€è‡´çš„。因为一å�¥ä½›å�·è“¦ç›´å¿µåŽ»ï¼Œæ�‚念ä¸�起便是止；一å�¥ä½›å�·å¿ƒå¿µè€³å�¬ï¼Œæ˜Žæ˜ŽåŽ†åŽ†ä¾¿æ˜¯è§‚。å�¤å¾·è¯´ï¼š‘一念相应则一念是佛，念念相应则念念是佛。’所以简å�•æ˜“行，直æ�·äº†å½“，无如念佛。当然我们在念时，必须一心专注而念，都摄六根而念，æ‰�能获得真实之利。

   

  从深入一步æ�¥è¯´ï¼Œå‡€åœŸæ³•é—¨æ˜¯è¶…情离è§�ã€�ä¸�å�¯æ€�议难信之法。这一å�¥ä½›å�·æƒŸä½›ä¸Žä½›ä¹ƒèƒ½ç©¶ç«Ÿï¼Œæ‰€ä»¥å�Žä¸¥ç»�说，å��地è�©è�¨ä¸€åˆ‡æ‰€ä½œä¸�离念佛。我们凡夫至诚æ�³åˆ‡å¿µä½›ä¹‹æ—¶ï¼Œå�³æ˜¯å–„æ ¹ç¦�å¾·å�Œä½›ä¹‹æ—¶ï¼Œå› ä¸ºä»¥ä½›çš„果地觉，作为我们因地心，所以因地心，å�³å�Œæžœåœ°è§‰ï¼›è€Œä¸”一å�¥å¼¥é™€å�³æ˜¯è‡ªå¿ƒå®žç›¸ï¼Œå�³æ˜¯æ³•ç•Œå…¨ä½“。因为全性起修，全修在性，自心起念，还念自心。而æž�ä¹�净土无é‡�清净庄严，全显当人自性，正所谓ç�†äº‹æ— ç¢�，事事无ç¢�。故ç»�说：‘若人但念阿弥陀，是å��无上深妙禅’。愿与在座诸上善人共勉之。

  http://boruo.goodweb.cn/books2/1507.htm#a04

   

  止�观�慧义释 -- 陈慈兰

   

  一�止 (定)

  止（定）的定义:简�的说，就是善心专注��于一个目标上，得心一境性��散乱。从止观修行的立场�说，近行定以上的定力�称为「止�。

  �就了��止都还是心生�心造�世间法的，它们与实相�真��涅槃无关，�进一步修观��就慧�能彻底尽除苦�，趋�解脱。

  修止禅的目标 (业处working domains) 有四��: ������净���念�食厌想�一差别（�称四界差别）�四无�心�四无色定。这四��止禅总括了近行定和安止定。��定力有其��的功用，然而一般修定法门都是观想所�，�是「正观�。但四�业处中，有二个业处�以直接从止转观开展修习「正观�，�出入�念（安那般那念）和一差别（�称四界差别）。

  除了近行定和安止定以外，尚有刹那定和�尽定。简述如下:

  近行定 : 是�禅之�分心的一境性，虽有五禅支(寻�伺�喜���一境性)，但�稳定。

  安止定 : 是四禅定和四无色定。

  �尽定 : 因在四禅定和四无色定之上，所以�称第�次定，能入此定者唯三果�四果阿罗汉圣者，此定之心�心所皆�转起，身����三行皆安�。

  刹那定 : 观力和定力的结�是刹那定。

  修止禅的功德约有 :

  1. 能使身心柔软安����烦��当下快�；

  2. 作为修神通的基础；

  3. 死��生天（临终�入定）；

  4. 修�尽定（第�次定）的基础；

  5. 最��的是为修观��就慧的基础。

  二�观 (Vipassana毗钵�那)

  观的定义 : 此观�观想佛��想观�数�观的观，若简言之，�「正观��观察洞悉如实的身心；也�说是「四念处�的正念(observing power); 也有说是「清净��的��:�「一切行无常，若以观慧�，得厌离苦�，此乃清净��。

  观的业处是 : 蕴�处�界的��色法，�身心的自然现象，其目标是动�的，�步观时带有少许��施设的观念，之�就契入目标本身，观念��消失而现观纯粹的自然现象�真实法。然而，止的业处都是观念�的，其目标是固定的。

  观力被形容如高å€�的显微镜或核å­�断层扫æ��，能将细微的分å­�看得一清二楚ã€�了了分明，但高å€�显微镜或核å­�断层扫æ��å�ªèƒ½é€�视色法，ä¸�能é€�视心法，而观力å�´æœ‰èƒ½åŠ›é€�视心法和色法。什么是观力？「对于色无常éš�观，对于å�—ã€�想ã€�è¡Œã€�识éš�观，对于å��二缘起ã€�苦ã€�无我ã€�厌离ã€�离贪等éš�观……是为观力；对于无明ã€�与无明相共的烦æ�¼å�Šè¯¸è•´ä¸�动ä¸�摇ä¸�震è�¡ï¼Œæ•…说为观力。ã€�因此，观的特性是:洞晰真相ã€�æˆ�就慧（智ã€�内明）。

  三�刹那定 (momentary concentration)

  观力和定力的结�功能就是刹那定。一般而言，都是先修止�修观，也就是先�就近行定或安止定��转「毗钵�那观(Vipassana)�；但也有特殊利根的人直接先从修观下手，当观�就时，�得近行定以上的刹那定。

  止观兼俱的刹那定，其寻ã€�伺二禅支的功能性特别çª�显，然而其喜ã€�ä¹�二禅支就相形è§�拙了。先建立安止定å�Žå†�转观的行者，å�³ä½¿å·²ä¿®å¾—三禅ã€�四禅……没有寻ã€�伺二禅支的按止定，但还得退转ã€�è¿�用刹耶定之寻ã€�伺二禅æ�¥ä¿®è§‚慧呢。在毗婆钵那观里，「寻ã€�(Vitaka; Aiming 或Initial application):

  心投�目标�全�的撞击目标；「伺�(Vicara; penetration或Sustained application): 继续倾�目标。

  刹那定，是修观慧和修出世间定的基础。如果安止定（四禅�四无色定）没有刹那定的资质(quality)，�能称为「正定�。用以开展智慧�以至解脱的「正定�，从正观缘起到�空性到�就行�智，都��用有止有观的四禅刹那定，直到出世间�果以上圣者之�时，乃进入止观平衡的四无色定和�尽定；入涅槃�，亦得�用与四禅八定相应的层层慧观（返照智），�一一检视与其相应的三法�。

  四�慧 (智�内明)

  慧的定义:简�的说，就是与善心相应的观智；慧的语义:�但如实观�目标的自相，也能如实观��通达目标的无常�苦�无我的共相，并且继续努力修行而获得圣�现�。

  修习慧��就慧��于戒定修毗婆�那观（�止观���止观平衡），深入观察身心五蕴��二处��八界��二缘起�四谛。其修习层次概述如下:

  1. �清净 : 观察清楚身心之�色法的自相�共相，深入(penetration)其内，解剖�分�；此时定力就�放大镜，观力就�显微镜，如实知��与色，确认�色相��相�，�中无色�色中无�，唯有�色�没有我，�破身��我�。

  2. 度疑清净 : 进一步观察�色的因缘��二缘起等，确认唯有�色的业果，而无作者��者，超越三世因果的疑惑；确认因果相续而�常，破除常�；确认因果�异而�完全断，破除断�；确知一切世间法的因果安立，得法智�。

  3. ���智�清净 : 安�于当下的生与�，现观诸行�生��；此时会现起「观的���染�，如光明�智�喜�轻安等，如果执著这些�染就是「���，�弃这些�染就是「��，�上了「正��了。

  以上三个观智层次确定了三ç§�清净 : è§�清净 —— 观察å��色，确定苦谛；度疑清净 —— 观察å��色的业果，确认集谛；é�“é�žé�“智è§�清净 —— 远离é�žé�“上的æ�‚染，走上正é�“，确定é�“谛。

  4. 行�智�清净 : 此阶段，��历修习多�观智，�就行�智，走到世间的尽头，尚未�得出世间的预�果�。

  5. 智è§�清净 : 此阶段观照å��色的无常或苦或无我，以涅槃为所缘，进入三解脱门—— 无相解脱门ã€�无愿解脱门ã€�空性解脱门。登上出世间é�“智ã€�果智，知苦ã€�断集ã€�è¯�ç�­ã€�æˆ�é�“

  —— 此刻四圣谛å�Œæ—¶çŽ°è§‚，体è¯�涅槃。

  五�总结

  《�阿�》464�:「修习于止，�就于观；修习于观，�就于止；圣弟�止观俱修，得诸解脱界。�体�圣�与圣果，止与观两力是结�平衡�互�超胜的，圣弟�止观俱修，得以�就智慧与��解脱。

  引用和�考资料:

  禅七开示/ Sujiva禅师

  The Path of Purification / translated by Bhikku Nanamoli

  Majjhima Nikaya / translated by Buikkhu Nanamoli and Bhikku Bodhi

   

  摘自《嘉义新雨》

  http://www.4ui.com/cart/202cart3.htm

  /\

• Domo Kun

  25 Aug 11, 09:50

  Originally posted by sinweiy:

  
  who say cannot. Pureland Book of Saint got many many examples. One of which recite until he can leave PL, Standing! not even the high monks with great knowledge can do that.

  i think we also have examples like Cudapanthaka 周利槃特 reciting to a point where they reach realisation.  

  Olden days, disciples reaching realisation merely by practicing Precepts. then slowly people need to use more than just precept.

  /\ 

  
  He recite sweep floor.
• realization

  25 Aug 11, 10:09

  Originally posted by sinweiy:

  indeed æ­¢ and  è§‚ is together. when reciting name by name, without any wandering thoughts, that's samathi. then the name is mindful and its listened vividly and clearly, that's vipassana.

  四�念佛与止观

   

  现在特别需è¦�æ��出的，æŒ�å��念佛与止观是完全å�¯ä»¥ä¸€è‡´çš„。因为一å�¥ä½›å�·è“¦ç›´å¿µåŽ»ï¼Œæ�‚念ä¸�起便是止；一å�¥ä½›å�·å¿ƒå¿µè€³å�¬ï¼Œæ˜Žæ˜ŽåŽ†åŽ†ä¾¿æ˜¯è§‚。å�¤å¾·è¯´ï¼š‘一念相应则一念是佛，念念相应则念念是佛。’所以简å�•æ˜“行，直æ�·äº†å½“，无如念佛。当然我们在念时，必须一心专注而念，都摄六根而念，æ‰�能获得真实之利。

   

  从深入一步æ�¥è¯´ï¼Œå‡€åœŸæ³•é—¨æ˜¯è¶…情离è§�ã€�ä¸�å�¯æ€�议难信之法。这一å�¥ä½›å�·æƒŸä½›ä¸Žä½›ä¹ƒèƒ½ç©¶ç«Ÿï¼Œæ‰€ä»¥å�Žä¸¥ç»�说，å��地è�©è�¨ä¸€åˆ‡æ‰€ä½œä¸�离念佛。我们凡夫至诚æ�³åˆ‡å¿µä½›ä¹‹æ—¶ï¼Œå�³æ˜¯å–„æ ¹ç¦�å¾·å�Œä½›ä¹‹æ—¶ï¼Œå› ä¸ºä»¥ä½›çš„果地觉，作为我们因地心，所以因地心，å�³å�Œæžœåœ°è§‰ï¼›è€Œä¸”一å�¥å¼¥é™€å�³æ˜¯è‡ªå¿ƒå®žç›¸ï¼Œå�³æ˜¯æ³•ç•Œå…¨ä½“。因为全性起修，全修在性，自心起念，还念自心。而æž�ä¹�净土无é‡�清净庄严，全显当人自性，正所谓ç�†äº‹æ— ç¢�，事事无ç¢�。故ç»�说：‘若人但念阿弥陀，是å��无上深妙禅’。愿与在座诸上善人共勉之。

  http://boruo.goodweb.cn/books2/1507.htm#a04

   

  止�观�慧义释 -- 陈慈兰

   

  一�止 (定)

  止（定）的定义:简�的说，就是善心专注��于一个目标上，得心一境性��散乱。从止观修行的立场�说，近行定以上的定力�称为「止�。

  �就了��止都还是心生�心造�世间法的，它们与实相�真��涅槃无关，�进一步修观��就慧�能彻底尽除苦�，趋�解脱。

  修止禅的目标 (业处working domains) 有四��: ������净���念�食厌想�一差别（�称四界差别）�四无�心�四无色定。这四��止禅总括了近行定和安止定。��定力有其��的功用，然而一般修定法门都是观想所�，�是「正观�。但四�业处中，有二个业处�以直接从止转观开展修习「正观�，�出入�念（安那般那念）和一差别（�称四界差别）。

  除了近行定和安止定以外，尚有刹那定和�尽定。简述如下:

  近行定 : 是�禅之�分心的一境性，虽有五禅支(寻�伺�喜���一境性)，但�稳定。

  安止定 : 是四禅定和四无色定。

  �尽定 : 因在四禅定和四无色定之上，所以�称第�次定，能入此定者唯三果�四果阿罗汉圣者，此定之心�心所皆�转起，身����三行皆安�。

  刹那定 : 观力和定力的结�是刹那定。

  修止禅的功德约有 :

  1. 能使身心柔软安����烦��当下快�；

  2. 作为修神通的基础；

  3. 死��生天（临终�入定）；

  4. 修�尽定（第�次定）的基础；

  5. 最��的是为修观��就慧的基础。

  二�观 (Vipassana毗钵�那)

  观的定义 : 此观�观想佛��想观�数�观的观，若简言之，�「正观��观察洞悉如实的身心；也�说是「四念处�的正念(observing power); 也有说是「清净��的��:�「一切行无常，若以观慧�，得厌离苦�，此乃清净��。

  观的业处是 : 蕴�处�界的��色法，�身心的自然现象，其目标是动�的，�步观时带有少许��施设的观念，之�就契入目标本身，观念��消失而现观纯粹的自然现象�真实法。然而，止的业处都是观念�的，其目标是固定的。

  观力被形容如高å€�的显微镜或核å­�断层扫æ��，能将细微的分å­�看得一清二楚ã€�了了分明，但高å€�显微镜或核å­�断层扫æ��å�ªèƒ½é€�视色法，ä¸�能é€�视心法，而观力å�´æœ‰èƒ½åŠ›é€�视心法和色法。什么是观力？「对于色无常éš�观，对于å�—ã€�想ã€�è¡Œã€�识éš�观，对于å��二缘起ã€�苦ã€�无我ã€�厌离ã€�离贪等éš�观……是为观力；对于无明ã€�与无明相共的烦æ�¼å�Šè¯¸è•´ä¸�动ä¸�摇ä¸�震è�¡ï¼Œæ•…说为观力。ã€�因此，观的特性是:洞晰真相ã€�æˆ�就慧（智ã€�内明）。

  三�刹那定 (momentary concentration)

  观力和定力的结�功能就是刹那定。一般而言，都是先修止�修观，也就是先�就近行定或安止定��转「毗钵�那观(Vipassana)�；但也有特殊利根的人直接先从修观下手，当观�就时，�得近行定以上的刹那定。

  止观兼俱的刹那定，其寻ã€�伺二禅支的功能性特别çª�显，然而其喜ã€�ä¹�二禅支就相形è§�拙了。先建立安止定å�Žå†�转观的行者，å�³ä½¿å·²ä¿®å¾—三禅ã€�四禅……没有寻ã€�伺二禅支的按止定，但还得退转ã€�è¿�用刹耶定之寻ã€�伺二禅æ�¥ä¿®è§‚慧呢。在毗婆钵那观里，「寻ã€�(Vitaka; Aiming 或Initial application):

  心投�目标�全�的撞击目标；「伺�(Vicara; penetration或Sustained application): 继续倾�目标。

  刹那定，是修观慧和修出世间定的基础。如果安止定（四禅�四无色定）没有刹那定的资质(quality)，�能称为「正定�。用以开展智慧�以至解脱的「正定�，从正观缘起到�空性到�就行�智，都��用有止有观的四禅刹那定，直到出世间�果以上圣者之�时，乃进入止观平衡的四无色定和�尽定；入涅槃�，亦得�用与四禅八定相应的层层慧观（返照智），�一一检视与其相应的三法�。

  四�慧 (智�内明)

  慧的定义:简�的说，就是与善心相应的观智；慧的语义:�但如实观�目标的自相，也能如实观��通达目标的无常�苦�无我的共相，并且继续努力修行而获得圣�现�。

  修习慧��就慧��于戒定修毗婆�那观（�止观���止观平衡），深入观察身心五蕴��二处��八界��二缘起�四谛。其修习层次概述如下:

  1. �清净 : 观察清楚身心之�色法的自相�共相，深入(penetration)其内，解剖�分�；此时定力就�放大镜，观力就�显微镜，如实知��与色，确认�色相��相�，�中无色�色中无�，唯有�色�没有我，�破身��我�。

  2. 度疑清净 : 进一步观察�色的因缘��二缘起等，确认唯有�色的业果，而无作者��者，超越三世因果的疑惑；确认因果相续而�常，破除常�；确认因果�异而�完全断，破除断�；确知一切世间法的因果安立，得法智�。

  3. ���智�清净 : 安�于当下的生与�，现观诸行�生��；此时会现起「观的���染�，如光明�智�喜�轻安等，如果执著这些�染就是「���，�弃这些�染就是「��，�上了「正��了。

  以上三个观智层次确定了三ç§�清净 : è§�清净 —— 观察å��色，确定苦谛；度疑清净 —— 观察å��色的业果，确认集谛；é�“é�žé�“智è§�清净 —— 远离é�žé�“上的æ�‚染，走上正é�“，确定é�“谛。

  4. 行�智�清净 : 此阶段，��历修习多�观智，�就行�智，走到世间的尽头，尚未�得出世间的预�果�。

  5. 智è§�清净 : 此阶段观照å��色的无常或苦或无我，以涅槃为所缘，进入三解脱门—— 无相解脱门ã€�无愿解脱门ã€�空性解脱门。登上出世间é�“智ã€�果智，知苦ã€�断集ã€�è¯�ç�­ã€�æˆ�é�“

  —— 此刻四圣谛å�Œæ—¶çŽ°è§‚，体è¯�涅槃。

  五�总结

  《�阿�》464�:「修习于止，�就于观；修习于观，�就于止；圣弟�止观俱修，得诸解脱界。�体�圣�与圣果，止与观两力是结�平衡�互�超胜的，圣弟�止观俱修，得以�就智慧与��解脱。

  引用和�考资料:

  禅七开示/ Sujiva禅师

  The Path of Purification / translated by Bhikku Nanamoli

  Majjhima Nikaya / translated by Buikkhu Nanamoli and Bhikku Bodhi

   

  摘自《嘉义新雨》

  http://www.4ui.com/cart/202cart3.htm

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  Sinweiy posted: ��念佛与止观是完全�以一致的。因为一�佛�蓦直念去，�念�起便是止；一�佛�心念耳�，明明历历便是观。

   

  This is interesting.  I think I will ask the Shifu who teaches us about this tomorrow.  Will ask him if chanting can lead to enlightenment.  All along, I was under the impression that chanting only engenders Right Concentration (定；三昧).  

  Will come back to tell what I found out...

• sinweiy

  25 Aug 11, 10:21

  of course if �念弥陀心散乱,喊破喉咙也枉然. i.e. recite with a wandering mind, is of not much use. :o)

   

  i like the link:-

  å”�è�†æºªå¤§å¸ˆè‘—述了始终心è¦�一å�·ï¼Œè¯´æ˜Žäº†‘三谛’是天然的性德，众生因迷于‘三谛’而生‘三惑’。所以用‘三观’æ�¥ç ´‘三惑’，惑破便æˆ�‘三智’，智æˆ�便è¯�‘三德’而显‘三谛’。兹将止观修è¯�情况，列表如下：

  

   

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