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.