這篇算是多餘的，主要的執行方法在前面幾篇都有說明
不管是四聖諦、四念處、三十七道品都是實踐的方法
而實踐的方法，說來簡單做也不難，先前文章說過，難的是堅持
若是僅僅只是知道，沒有去執行，很容易產生一群嘴上聖者
請各位記住，實無聖者，有的只是不斷生滅的名色
若是真心要滅苦的話
執取聖者的相只會生起我慢
這只會自找苦吃
實踐的方法或許筆者寫得不夠清楚
下面再用其他的描述方式說明
主要以高僧大德跟經典記載為主
以四聖諦為例，滅跟道就是講出世間的方法
當心清楚的照見每一個心
在感受不斷不斷的生滅下
最終，生的過程將愈來越不明顯
取而代之的是滅越來越明顯
有的只有滅
用實際的例子讓各位體會一下
每次生氣的心生起時，就是觀著它的滅去
不需要去批判也不需要去隨順
隨順了以後就是造惡業
僅僅只是觀著它的滅去
自然就沒有然後了
因為"因"已經滅去
各位應該發現了
若是每一個生起的不善心都如此觀
怎麼可能還會去造作什麼惡業呢??
畢竟一生起就滅去，自然就沒有然後了
問題在於
多數人在不善心生起的當下
選擇了去造作新的因
而不是選擇讓舊的果滅去
那當然就是繼續因果糾纏
試想想
世間有多少的糾紛，只是因為在當下的選擇錯誤
為什麼說不怕念起，只怕覺遲就是這個道理
願各位行者幸福無煩惱
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This might be somewhat redundant, as the main practices have been described in previous sections. Whether it is the Four Noble Truths (Cattāri Ariyasaccāni), the Four Foundations of Mindfulness (Satipaṭṭhāna), or the Thirty-seven Factors of Enlightenment (Bodhipakkhiyādhammā), these are all methods of practice. The practice methods are straightforward and not difficult to do; as mentioned before, the challenge lies in persistence.
If one only knows but does not practice, it is easy to become what one might call a "mouth saint." Please remember, there are no true saints, only the ever-changing nāma-rūpa. If you genuinely wish to end suffering, clinging to the idea of being a saint will only lead to increased conceit (māna), resulting in more suffering.
The practice methods might not have been described clearly enough by me, so I will use other ways to explain, based mainly on the teachings of great monks and canonical texts.
Take the Four Noble Truths as an example: Nirodha (cessation) and Magga (the path) refer to the methods for the supramundane. When the mind clearly observes each mental state, experiencing the continuous arising and ceasing, eventually the process of arising becomes less apparent. Instead, cessation becomes increasingly evident. There is only cessation.
To illustrate this with a practical example: Each time an angry thought arises, observe its cessation. There is no need to criticize it or follow it. Following it creates unwholesome karma (akusala kamma). Simply observe its cessation, and naturally, there is no continuation because the "cause" has ceased.
You might realize that if every unwholesome thought is observed in this manner, how could any unwholesome actions be performed? Since they cease upon arising, naturally, there is no continuation.
The problem lies in the fact that when unwholesome thoughts arise, most people choose to create new causes instead of letting the old results cease. This perpetuates the cycle of cause and effect.
Consider how many conflicts in the world arise simply from wrong choices made in the moment. This is why it is said, "Do not fear the arising of thoughts, but fear the delay in awareness.
May all practitioners be happy and free from suffering.
