略說止觀(A Brief Discussion on Samatha and Vipassana)

要能夠從苦中解脫，止觀是必修課

以下是從經典及高僧大德的口述經驗為主

奢摩他是止的巴利文

毗婆奢那是觀的巴利文

止是指專注、專心在某項所緣上面，這個所緣可以是顏色

可以是自然現象，可以是尊敬的人，可以是恐怖的形象，

可以是一句阿彌陀佛，可以是一句六字大明咒

並沒有特定的，主要是看心喜歡什麼

然後又不會增添煩惱習氣的

值得注意的是恐怖、畏懼的形象目的是去除貪念

以及增加精進，像是死隨念，藉由警惕自己時間不多來加緊修行

欲界定是很多事業有成的人藉由專注在目標上而獲得成就的能力

出世間的定也就是所謂的正定，就是要帶有智慧的去修止，

要明白到再高深的定，都是會退的，是無常的

在有了一些定力後，就可以來修觀了，觀什麼??

觀無常，觀生滅，不斷的覺知自己的舉心動念，行住坐臥，身心感受

一開始手腳動一動自我察覺到身體的變化，讓心跟身體在一起

如果中途開始胡思亂想，雖然身體還在動但心已經跑掉了要知道

如果沒辦法發現，一直胡思亂想很久以後才發現，說明定力還不夠

先回去修止，繼續練專注力

專注力有了以後再回來繼續修觀

觀察身體習慣以後，就可以觀察身心的感受

看看身心什麼時候後快樂、難過、平淡

就看著它感受生起後又消失

身心的感受也習慣了以後，就來觀心

忌妒別人的時候知道，惱怒別人的時候知道，懊悔的時候知道

想要什麼的時候知道，對什麼感到愉悅知道，懶惰的時候知道

想睡覺知道，迷糊的時候知道，排斥什麼的時候知道

疑惑的時候知道

不斷地看著一個一個心生起又消失

就像看著一個小孩一樣，不用去批判它，不用去罵它，也不要放棄它

它會長大的，雖然總是惹禍，總是調皮，但是會學習、會成長

就這樣時而觀察身體、時而觀察身心感受、時而觀察自己內心的小孩

到了最後發現連能觀察的那個也是緣起緣滅

累積的時間久了，自己可以發現到自己的身心變化

最後會發現在不知不覺中已經接受了一切

不再容易焦躁不安、急躁易怒、恐懼害怕

取而代之的是一種平靜、快樂

願各位行者幸福無煩惱

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To attain liberation from suffering, the practice of Samatha-Vipassana is essential.

Here is an amalgamation based on scriptures and the oral teachings of venerable monks:

Samatha is the Pali term for concentration.

Vipassana is the Pali term for insight.

Concentration entails focusing the mind on a single object or phenomenon, such as color, natural phenomena, revered beings, or frightening images. There is no fixed object; it primarily depends on what the mind finds pleasing. Then it will not add to afflictions and habitual tendencies It's worth noting that frightening or terrifying images are intended to dispel craving and foster diligence, like contemplation of death, which alerts one to the brevity of life and intensifies spiritual practice.

In the realm of desire, many accomplished individuals achieve success by concentrating on their goals.

Transcendental concentration, or right concentration, requires applying wisdom to cultivate Samatha. It's essential to understand that even the deepest states of concentration are impermanent and subject to change.

After cultivating some degree of concentration, one can proceed to cultivate insight. What does one observe?

One observes impermanence and the arising and passing away of phenomena. Continuously be aware of the arising and passing of thoughts and emotions, whether standing, walking, sitting, or lying down, and be attentive to bodily sensations.

Initially, notice the slightest movement of hands and feet and become aware of changes in the body, ensuring that the mind remains in sync with the body. If distracted by wandering thoughts midway, despite bodily movement, it signifies the inadequacy of concentration; in such cases, return to concentration practice to enhance focus.

Once concentration is established, return to cultivate insight. Begin by observing habitual bodily sensations, then proceed to observe mental and emotional experiences.

Observe when the mind is happy, sad, or neutral; watch these feelings arise and pass away.

Once familiar with bodily and mental sensations, proceed to observe the mind itself.

Know when jealousy arises, when anger arises, when remorse arises, when desires arise, when joy arises, when laziness arises, when drowsiness arises, when aversion arises, and when doubt arises.

Continuously observe each arising thought and see it disappear.

Just observe like watching a child, without criticizing, scolding, or abandoning. The mind will mature. Though it may cause trouble and mischievousness, it will learn and grow.

Thus, at times observe the body, at times observe bodily and mental sensations, and at times observe the inner child within oneself.

In the end, realize even the observer itself arises and ceases due to conditions.

Over time, through accumulated practice, one will notice changes in one's body and mind. Eventually, one will realize that unknowingly one has accepted everything.

No longer easily agitated, impatient, angry, or fearful, but instead, one will experience a sense of tranquility and joy.

May all practitioners be happy and  free from suffering.

略說出世間(A Brief Discussion on Transcendence)

先說一下定義，主要是以經典記載跟高僧大德口述為主

所謂的出世間的道、果指的就是導向涅槃的方法跟結果

最究竟的部分就是阿羅漢道跟阿羅漢果

阿羅漢指的就是盡滅貪、嗔、癡

這過程其實就是內心對於世間的黏著程度

當證悟到阿羅漢時，身雖然還在世間，心已經離世間

世間則是指眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法

這種種因緣而生，因緣而滅的都是世間法

既然是世間法就會有善惡，出世間是沒有所謂的善惡的

那善惡的定義是怎麼定義呢??

這主要是以貪、嗔、癡來決定

只要是包含貪、嗔、癡其中一項心所做的行為就是惡行

白話一點就是，想要就是貪，不想要就是嗔，不信因果、昏沉、散亂等等就是癡

追其根源可以發現都是從無明而來

什麼是無明??

不懂得苦、集、滅、道

不知道苦是從自己的行為而來

不知道苦的熄滅是有方法的

讀者看到這應該可以發現，這樣的分類法會變成只要活著就是一種罪惡

這也是地藏經上寫的舉止動念無不是罪，無不是業

但其實沒有這麼嚴重，還是有方法可以減輕的

方法是先增加善行減少惡行

先從知道自己的所有作為都是會有後果的

然後修習佈施、持戒、忍辱、禪定等等方法來增加善行

用這樣的方式去稀釋惡行所帶來的結果

就像一開始是把一把土丟到一杯水

在不斷持續的增善減惡中

最後會像是一把土丟到大海中一樣

對在家居士來說

殺生、偷盜、妄語、飲酒、淫這五項是重業

有些運氣不佳的居士造作上面五項後

很快就會反應到日常生活上面

所以才會以這五項作為戒來要求

值得注意的是在造作善行時的動機

必須是以清淨心，也就是無求，為了做而做的效果最好

如果做了以後會後悔或是生氣也不好

為了得到善果就勉強去做

沒有量力而為

結果搞的一家子烏煙瘴氣

這樣的行為還不如不要做

畢竟這樣的行為帶來的結果不見得是自己樂見的

在家居士對於佛、法、僧、戒有足夠的信心

對於佛、對於滅苦的方法、對於阿羅漢、對於自己的戒行有信心

不需要特意的去想要證什麼果

時間到了自然就會有結果

對出家眾來說

需要特別注意的是名、聞、利、養

這類特別容易腐蝕內心的要很慎重

有戒有定的則是要加強修觀

什麼時候心接受實相

什麼時候就解脫清淨

願各位行者幸福無煩惱

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Let me first define the terms, primarily based on scriptural records and teachings from esteemed monks.

The term "Worldly Path " and "Fruition " refer to the methods and outcomes directed towards Nirvana.

The ultimate aspect is the "Arhat Path " and "Arhat Fruition ." An Arhat signifies the complete eradication of greed, hatred, and delusion. This process involves reducing one's attachment to worldly matters. Upon realizing Arhatship, although the body remains in the world, the mind has transcended it.

"Worldly " refers to the realm of eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, and phenomena. These arise and cease due to various causes and conditions; thus, they are termed worldly phenomena. Since they are worldly, they involve distinctions between good and evil. In contrast, the "Transcendental " lacks such distinctions.

The definition of good and evil is primarily determined by greed, hatred, and delusion. Any action driven by these mental states is considered evil. Simply put, craving is greed, aversion is hatred, and disbelief in cause and effect, heedlessness, and distraction constitute delusion.

Tracing it to its root cause, we find it all originates from "Ignorance ." What is ignorance? It is not understanding suffering, its origin, cessation, and the path to its cessation.

Readers may notice that this classification system could lead to the conclusion that merely living is a form of wrongdoing. This is also mentioned in the Ksitigarbha Sutra: every thought and action is not without sin, not without karma. However, it's not as severe as it sounds; there are methods to alleviate this.

The method involves first increasing wholesome deeds and reducing unwholesome ones. Start by understanding that all actions have consequences. Then practice generosity, observe precepts, endure hardships, and cultivate meditation to increase wholesome deeds. In this way, dilute the results of unwholesome actions. It's like initially throwing a handful of soil into a cup of water. Through continuous efforts to increase wholesomeness and decrease unwholesomeness, in the end, it becomes like throwing soil into the ocean.

For lay practitioners, the five heavy actions (the five precepts)quickly manifest in daily life for those with poor luck. Therefore, these are emphasized as precepts to follow.

It's worth noting the motivation behind cultivating wholesome deeds must be pure, without seeking anything in return. The effect is best when actions are not regretted or driven by anger. Forcing oneself to act for the sake of wholesome results without the capacity to handle it leads to turmoil within the family. Such behavior is better left undone, as the results may not be desirable.

For lay practitioners who have sufficient faith in Buddha, Dharma, Sangha, and precepts, there's no need to deliberately seek any particular fruition. With time, results will naturally follow.

For monastics, special attention is needed regarding fame, honor, gain, and support, as these easily corrode the mind. Those with precepts and meditative concentration should enhance contemplation. When the mind accepts reality, liberation and purity follow.

May all practitioners be happy and free from suffering.

略說因果 A Brief Discussion on Cause and Effect (Karma)

之前一直想寫這個主題

但又不覺得自己能講得明白

本來想無止盡的拖稿的

剛好看到公視有相關的節目

覺得還是多少試著來寫寫看

因果、因果，種什麼因得什麼果

這背後的因緣往往要有宿命通的才說的清

甚至是要佛才說的清

既然如此，對於沒有神通的一般人要怎麼辦??

首先，對於一個成熟的大人來說

經歷的事情夠多了以後

很自然的可以知道，自己被人討厭是因為白目

考試沒考好是因為沒念書

被罰錢是因為自己超速、闖紅燈之類的

事業不成功是因為沒有廣結善緣，努力還不夠

很自然地就接受了自己種的因還不夠

所以失敗了

那要怎麼下次不會失敗??

從上次的失敗吸取教訓

知道還需要在哪裡下功夫，去種因

那如果老是遇到衰事不是自己能控制的呢??

相信因果的人通常可以很快的接受

然後在相對應的因上去下功夫

繼續的忍耐跟在善因上面下功夫

該阻止的就去阻止

那什麼都不懂的小孩呢??

父母常常打小孩出氣

小孩該怎麼辦呢??

明白的大人們即使知道這是業報

也應該阻止打小孩的父母們繼續種惡因

即使這是小孩本身的業報

但是很多時候

事情沒有這麼簡單

假設父親是家中唯一的經濟支柱

喝醉酒後就打小孩

母親又沒有謀生能力

社會救助也幫不太上忙的時候怎麼辦??

這邊只用這樣的例子來說明其複雜性

畢竟因果是互相影響的

先不提玄學超越時空間的因果糾纏

受果的同時也在造因，因又決定了果

不管如何

筆者還是想奉勸這些父母們

不管是對小孩心靈上還是肉體上的傷害

這對你(妳)是沒有任何益處的

另外，篤信宗教的父母們

成年人都不見得會想懂，會想信

小孩是無辜的，這麼小是沒辦法懂的

您的信仰是用來約束自己用的

不是拿來情勒小孩的

這是在造惡因，為將來的惡果鋪路

想學想信的就去學去信

不學不信的就去不學不信

再怎麼難過的最終都會過去

再怎麼不捨的最終也會過去

願各位幸福無煩惱

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I’ve wanted to write about this topic for a while but always felt that I couldn't explain it clearly. However, after watching a related program on public television, I decided to give it a try.

Karma, or cause and effect, essentially means that what you sow, you shall reap. The intricacies of these causes and effects often require divine insight or even the Buddha's wisdom to fully understand. So what can ordinary people, who lack such supernatural insight, do?

Understanding Karma in Everyday Life

For a mature adult who has experienced enough in life, it becomes naturally clear that:

• Being disliked is often due to one's own insensitive behavior.
• Failing an exam is due to insufficient study.
• Getting fined is because of speeding or running a red light.
• A lack of success in business might be due to not building enough goodwill or not working hard enough.

By recognizing these patterns, we come to accept that our failures are due to insufficient effort or the wrong actions. To avoid future failures, we learn from past mistakes and work on improving ourselves.

Dealing with Uncontrollable Misfortunes

What if we keep encountering misfortunes beyond our control? People who believe in karma usually accept such situations more readily. They focus on continuing to work on good causes, endure the present difficulties, and make efforts to prevent or mitigate negative situations.

Karma and Children

What about children who don't understand anything yet? If parents take out their frustrations on their children, what should be done? Even if we understand this as karmic retribution, it's essential to stop parents from creating more negative karma by harming their children.

However, life is often more complicated than this. For example, if a father is the sole breadwinner, gets drunk, and beats his children, and the mother lacks the ability to support the family financially, and social assistance is inadequate, what can be done?

The Complexity of Karma

This example highlights the complexity of karma, as it involves interconnected causes and effects. We should acknowledge that while receiving the consequences of past actions, we are simultaneously creating new causes, which will determine future outcomes.

Advice to Parents

I still want to advise parents: harming your children, whether mentally or physically, benefits no one.

Religious Parents

For parents deeply rooted in religion, remember that adults often struggle to understand and believe, so it's even harder for innocent children to grasp these concepts. Your faith should guide your own behavior, not be used to manipulate or guilt-trip your children. This can lead to creating negative karma and setting the stage for future suffering.

Embracing Individual Choices

Those who wish to learn and believe should do so freely, and those who do not should be free to choose otherwise.

No matter how difficult a situation is, it will eventually pass. Similarly, no matter how cherished something is, it will also eventually pass.

May everyone be happy and free from suffering.