阿難尊者說，任何阿羅漢都是以以下四種方法而覺悟的
1. 以止為先導而修習觀
2.以觀為先導而修習止
3.止觀雙連
4.心被法的掉舉緊緊地握持，當内心得到止後證悟 （AN4.170）
1.什麼為以止為先導而修習觀呢？
就是先培育禪定，例如近行定、禪那，然後再思維/覺察世間、五蘊身心的無常、苦、無我、不乾淨
2.什麼為以觀為先導而修習止呢？
就是有時心會被貪嗔癡緊緊地佔據，此時怎樣修習平時的業處都不能平靜集中起來
此時修行人就會思維/覺察他所執著那樣東西的無常、苦、無我、不乾淨，而去除對那樣東西的執著，最後讓禪定順利生起。
3.怎樣為之止觀雙連呢？
就是進入不同深度的禪定時觀察禪支的生滅、無常、苦、無我
或者在禪那中思維世間、身心的無常、苦、無我、不乾淨
4.怎樣為之心被法的掉舉緊緊地握持，當内心得到止後證悟呢？
法的掉舉就是當修習觀禪時，突然生起十種觀的雜染。
包括突然心很光亮、突然生起許多領悟、突然身心生起喜悅、變得輕鬆、生起快樂、生起強烈的信心、生起很強烈的精進、生起強大的正念、生起捨心、生起對修行的慾望 (《無礙解道》雙連品）
心因此而變得散亂，但禪修者沒有為意。
當定力加深，這些觀染的迷惑就消失，最後體證涅槃
**Venerable Ānanda said:**
All Arahants attain awakening by means of these four methods:
1. Developing insight (vipassanā) preceded by stillness (samatha)
2. Developing stillness preceded by insight
3. The yoking together of stillness and insight (samatha-vipassanā yuganaddha)
4. When the mind is tightly gripped by the “restlessness concerning dhammas,” and after the mind attains stillness, realization arises (AN 4.170)
**1. What is meant by “developing insight preceded by stillness”?**
One first develops stillness— for example, access stillness(upacāra-samādhi) or absorption (jhāna) — and then, with that stable mind, one contemplates / investigates the impermanence, unsatisfactoriness, not-self, and impurity of the world, of the five aggregates, and of body and mind.
**2. What is meant by “developing stillness preceded by insight”?**
Sometimes the mind is completely dominated and gripped by greed, aversion, or delusion. At such times, no matter which usual meditation subject one tries, the mind cannot become calm or concentrated.
In this situation, the practitioner will contemplate / investigate the impermanence, unsatisfactoriness, not-self, and impurity of the very object to which he/she is so strongly attached. As a result, attachment to that object fades away, and eventually stillness (samādhi) arises smoothly and naturally.
**3. What is meant by “the yoking together of stillness and insight” (samatha-vipassanā yuganaddha)?**
While entering stillness of different depths, one observes the arising and passing away of the jhāna factors, seeing their impermanence, unsatisfactoriness, and not-self.
Alternatively, while in jhāna, one contemplates the impermanence, unsatisfactoriness, non-self, and impurity of the world, of body and mind.
**4. What is meant by “when the mind is tightly gripped by the restlesesness concerning dhammas, and after the mind attains stillness, realization arises”?**
“restlesesness concerning dhammas” (dhamma-uddhacca) refers to the ten kinds of “insight corruptions” (vipassanā-upakkilesa) that suddenly arise when one is practicing insight meditation:
- Sudden bright light in the mind
- Sudden arising of many insights/knowledge
- Sudden rapture
- lightness of body and mind
- Great happiness
- Very strong confidence/faith
- Very strong energy/effort
- Very powerful mindfulness
- Strong equanimity
- Strong desire to continue practicing
(The list is from the *Paṭisambhidāmagga*, Yuganaddha chapter)
Because of these experiences the mind becomes restless and agitated, but the meditator does not pay attention to them / does not take them as important.
Later, when stillness deepens further, the delusive fascination with these insight corruptions fades away. Finally, the mind attains complete stillness and realizes Nibbāna.
【讓禪修不會退步的態度】
佛陀既是全知者，也是真實語者。佛陀保證說修習（八聖道）、四念住七年能證果，不可能是假的。修得正確的話，接下來便是質和量的問題。如果真的質量兼備，相信必定能夠應驗佛陀所說。
禪修要見到成效，必須要保持強度而不退失。
其中佛陀提到，在態度方面，尤以「尊重」為要。
佛陀在多篇經文提到，禪修要不退失，接近涅槃或果位，就要：
1.尊重佛陀-如果連佛陀都不尊重，是不會順從他的教導的，禪修自然不會成功
2.尊重法-需要尊重，珍視導向涅槃的法，才能跟隨修行而取得成果
3.尊重（聖）僧眾-尊重聖者的人自然會親近他們，向他們取經，聆聽、銘記、實踐他們的教導，這樣便能讓自己修行之路更加平坦
4.尊重（三）學-只有尊重戒，定，慧這三學，才會認真將它們落實，最終導向解脫
5.尊重慚- 慚即羞於作惡，尊重這個特質的人很自然便遠離惡不善法，傾向涅槃
6.尊重愧-愧即害怕作惡，尊重這個特質的人很自然便遠離惡不善法，傾向涅槃
7.尊重定-定能生慧，尊重定力者，不論是剎那定，近行定，還是安止定，都能讓智慧更加茁壯成長
8.尊重不放逸/警覺-不放逸者不會放逸於修行，自然靠近涅槃和果位
9.尊重承迎-以資具來歡迎迎接別人、善知識，是謙卑慈悲的特質，會讓心柔軟、易於受教
除此之外，舍利佛尊者在SN16.2中說，如果有人對以下的事實：『當我未生起的諸惡不善法生起時，會轉起不利。』和『當我未生起的諸善法不生起時，會轉起不利。』--不作熱心，慚和愧，那麼，這樣的人便不可能證悟。反之則能
所有這些都是有出處的，詳見AN6.32,6.33,6.69,7.32,7.33,
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【禪修不會退步，和靠近果位的實用修行內容】
佛陀在AN4.37中說具備四法的人不可能退失，就在涅槃的面前。哪四法呢？
1.具足戒-具備五戒十善
2.守護根門-在眼耳鼻舌身意接觸到所緣後，以正念守護心，不讓貪嗔癡流入心中（SN35.95）
3.飲食知適量-這樣省思後才吃飯：吃飯不是為了裝飾身體，僅僅是為了資助修行，擊退飢餓
4.專修清醒-日夜修行，以離五蓋，只在中夜具念地睡覺。中夜是晚上十時到凌晨兩時，意味著只需要四小時的睡眠時間。
但只睡四小時的前提是，我們必須無間斷地日夜禪修。如此，我們的心才會精神飽滿、清爽、快樂、滿足。
只要做到這四樣東西，果位就在面前！
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【禪修不衰退的方法】
1.不要好於俗務 -好於俗務會讓自己沒有時間修行。尤其是要用到思維的工作，是很難保持正念的。就算是不需要用到思維的工作，專心工作的時候心也比較難覺知自己的身/受/心/法
2.不要喜歡談話-談話多的話會影響禪定，讓心散亂
3.不要喜於睡眠-睡眠得多會讓心昏沉懶惰，而且浪費了應該修行的時間
4.不要喜於聚會- 世俗聚會的談話內容都是空洞無益的，而且浪費了禪修的時間。
5.沒有惡友-不要親近沒有戒定慧美德的人，因為我們總會被人感染
6.不要不受勸諫-固執於自己的惡不善法，怎能進步呢？
7.不要有惡欲—自己沒有的美德，就不要裝作有。自己作了惡就不要想別人不知道（AN6.45）這樣誠實地面對自己的過失才會進步
8.不要滿足於一些禪修上的小成就，而要不斷努力直至涅槃
9.不要因為工作，和人交際，說無益的話而忽略了修禪定
10.要留意心已經發展到什麼地步，例如哪些過失已經被去除、哪些美德已經被取得，而取得更高的美德
佛陀在AN6.21說，過去，現在，未來，任何人從善法中退失，都是因為1-6的相反，因此要多加留意
以上所有，都是整理自AN5.90,5.149,5.150,6.21,6.31,6.69,7.24,8.79, DN16
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【五勤奮支】
佛陀也在MN85 經中說， 假如一個人具備五勤奮支， 他便會在七年的時間成為阿羅漢。 有時甚至只需更短的時間， 短如一天也是有可能的。哪五個勤奮支呢？
1 相信佛陀的覺悟
2.少病，具備良好消化能力， 不過熱過冷，適合努力於禪修的身體狀態
3.不偽詐， 在導師和同修面前如實不誇大自己的修行(讓自己得到最適切的指導)
4.具備棄惡修善的精進力
5.具有智慧， 觀照生滅、導向苦滅的智慧
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【檢測自己修行是進步還是退步】
假如我們能夠修行正確，具備五勤奮支，避免了衰退之法，而不斷進步時，我們可以透過以下指標檢測自己的修行是否真的進步。
佛陀在SN35.96中說，當六根接觸外境，假如生起惡不善法，而我們容忍它們存在，不驅除它們的話，就知道自己修行退步了。
佛陀在AN4.158中說，假如自己的貪/嗔/癡變得廣大，而且常誤認為條件組合的事物是常/樂/我/ 我的（義註的解釋），那麼也能知道自己退步了
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【要成為阿羅漢的更高要求】
讀到這裡，相信讀者都知道了讓修行一直進步和檢測自己修行的方法，不斷地正確修下去，根據佛陀在大念住經所說，是必定能夠證果的。
然而，不是所有人都能在當生證悟阿羅漢的。
根據SN35.118,有一次，天帝問佛陀，為什麽有人當生就證悟涅槃，有些人不能呢？佛陀便回答，如果有人仍然歡迎，歡喜於色/聲/香/味/觸/法，那麼他仍然不能證悟涅槃。反之，這樣無執取的人便能當生證悟涅槃。
祝愿所有志向於解脫道的修行人都能在今生證果！
**[The Attitude That Prevents Meditation from Declining]**
The Buddha is both omniscient and a speaker of truth. The Buddha guarantees that practicing the four establishments of mindfulness (the Noble Eightfold Path) for seven years can lead to fruition—this cannot possibly be false. If one practices correctly, what follows is simply a matter of **quality** and **quantity**. If both quality and quantity are truly present, it is certain to fulfill what the Buddha said.
To see results in meditation, one must maintain intensity without decline.
Among these, the Buddha particularly emphasizes **respect** as crucial in terms of attitude.
The Buddha mentions in many suttas that to prevent decline in meditation, to approach Nibbāna or the stages of fruition, one must have:
1. **Respect for the Buddha** — If one does not even respect the Buddha, one will not follow His teachings, and meditation will naturally not succeed.
2. **Respect for the Dhamma** — One must respect and value the Dhamma that leads to Nibbāna in order to follow the practice and achieve results.
3. **Respect for the (Noble) Saṅgha** — Those who respect noble ones will naturally draw close to them, learn from them, listen to, remember, and practice their teachings, making their own path of practice much smoother.
4. **Respect for the (Three) Trainings** — Only by respecting precepts(sīla), stillness (samādhi), and wisdom (paññā)—the three trainings—will one seriously implement them, ultimately leading to liberation.
5. **Respect for shame (hiri)** — Shame is the reluctance to do evil. Those who respect this quality naturally stay far from unwholesome and evil states, inclining toward Nibbāna.
6. **Respect for fear of wrongdoing (ottappa)** — Fear of wrongdoing is dread of doing evil. Those who respect this quality naturally stay far from unwholesome and evil states, inclining toward Nibbāna.
7. **Respect for stillness** — stillness gives birth to wisdom. Those who respect stillness—whether momentary, access, or absorption stillness—will allow wisdom to grow and flourish more strongly.
8. **Respect for heedfulness / vigilance** — The heedful do not neglect their practice and naturally draw near to Nibbāna and the stages of fruition.
9. **Respect for hospitality** — Welcoming and receiving others (and good spiritual friends) with requisites is a quality of humility , loving kindness and compassion; it softens the mind and makes it easy to receive teachings.
In addition, Venerable Sāriputta says in SN 16.2: If someone, regarding the following facts—“When unarisen unwholesome and evil states arise in me, that is disadvantageous” and “When unarisen wholesome states do not arise in me, that is disadvantageous”—does not arouse ardor, shame, and fear of wrongdoing, then such a person cannot attain awakening. The opposite holds true.
All of these have scriptural sources; see in detail AN 6.32, 6.33, 6.69, 7.32, 7.33, etc.
**[Practical Practices for Preventing Decline in Meditation and Approaching Fruition]**
The Buddha says in AN 4.37 that a person endowed with four qualities cannot decline and stands right in front of Nibbāna. What four?
1. **Possessing precepts** — Endowed with the five precepts and ten wholesome actions.
2. **Guarding the sense doors** — After the eye, ear, nose, tongue, body, or mind contacts an object, one guards the mind with mindfulness, preventing greed, aversion, and delusion from entering the heart (SN 35.95).
3. **Knowing moderation in eating** — Reflecting thus before eating: “I eat not for adornment or beautification of the body, but solely to support this practice, to ward off hunger.”
4. **Devoted to wakefulness** — Practicing day and night, free from the five hindrances, sleeping only in the middle of the night with mindfulness. “Middle of the night” means from 10 PM to 2 AM, implying only four hours of sleep.
But the prerequisite of being able to sleep for only 4 hours is extensive meditation, only then will our mind become uplifted, spirited, refreshed , content and happy.
If one can accomplish these four things, fruition is right in front!
**[Methods to Prevent Decline in Meditation]**
1. Do not delight in worldly affairs — Delight in worldly affairs leaves no time for practice. Especially work requiring thinking makes mindfulness difficult to be maintained. Even work not requiring thinking makes it harder to be aware of body/feeling/mind/dhammas while focused on the task.
2. Do not delight in talking — Excessive talking hinders stillness and scatters the mind.
3. Do not delight in sleeping — Excessive sleep makes the mind dull and lazy, wasting time that should be used for practice.
4. Do not delight in gatherings — Worldly gatherings involve empty and useless talk, wasting meditation time.
5. Avoid bad friends — Do not associate with those lacking precepts, stillness, and wisdom, as we are influenced by those around us.
6. Do not resist admonition — How can one progress if stubborn about one's own unwholesome states?
7. Do not have evil desires — Do not pretend to have virtues one lacks; do not think others are unaware of one's evil deeds (AN 6.45). Only by honestly facing one's faults can one progress.
8. Do not be content with small achievements in meditation, but strive continuously until Nibbāna.
9. Do not neglect developing stillness due to work, socializing, or useless talk.
10. Pay attention to how far the mind has developed—such as which faults have been removed, which virtues acquired—and strive for higher virtues.
The Buddha says in AN 6.21 that in the past, present, and future, anyone who declines from wholesome states does so because of the opposites of 1–6; therefore, be especially mindful of these.
All the above are compiled from AN 5.90, 5.149, 5.150, 6.21, 6.31, 6.69, 7.24, 8.79, DN 16, etc.
**[The Five Factors of Exertion]**
The Buddha also says in MN 85 that if a person possesses the five factors of exertion, he can become an Arahant in seven years—or sometimes even shorter, as short as one day. What are the five factors of exertion?
1. **Faith in the Buddha's enlightenment**
2. **Few illnesses, good digestion, not too hot or too cold** — a physical condition suitable for diligent practice.
3. **Not fraudulent** — Being honest about one's practice in front of the teacher and fellow practitioners (so one receives the most appropriate guidance).
4. **Possessing energy to abandon evil and cultivate good**
5. **Possessing wisdom** — Wisdom that contemplates arising and passing away, leading to the end of suffering.
**[Checking Whether One's Practice is Progressing or Declining]**
If we can practice correctly, possess the five factors of exertion, avoid the causes of decline, and continuously progress, we can check whether our practice is truly advancing through the following indicators.
The Buddha says in SN 35.96: When the six sense bases contact external objects, if unwholesome and evil states arise and we tolerate them without driving them out, we know our practice is declining.
The Buddha says in AN 4.158: If one's greed/aversion/delusion becomes extensive, and one constantly mistakes conditioned things for permanent/pleasant/self/mine (as explained in the commentary), one knows one is declining.
**[Higher Requirements to Become an Arahant]**
By reading this far, readers likely understand the methods to keep practice progressing and to check one's own practice. By continuously practicing correctly, according to what the Buddha said in the Great Discourse on the Establishments of Mindfulness (Mahāsatipaṭṭhāna Sutta), one is certain to attain fruition.
However, not everyone can attain Arahantship in this very life.
According to SN 35.118, once Sakka (the king of the devas) asked the Buddha: Why do some attain Nibbāna in this life, while others cannot? The Buddha answered: If someone still welcomes and delights in form/sound/smell/taste/touch/dhammas, then he still cannot attain Nibbāna. On the other hand, one who is free from clinging in this way can attain Nibbāna in this very life.
May all practitioners who aspire to the path of liberation attain fruition in this lifetime!
根據AN10.2，佛陀說，導致解脫的原因在於厭，離貪。
也在多篇經中（e.g.MN109）描述覺悟的歷程：厭者離染，因為離貪而解脫，在已解脫時，有『[這是]解脫』之智，他知道：『出生已盡，梵行已完成，應該被作的已作，不再有此處[輪迴]的狀態。』
厭倦什麼？就是厭倦這個世間的一切（MN147），而達到放下解脫的效果。
因此如果任何的東西，任何的說話，是導向放下世間的一切，那個就是解脫之道，也即是佛法。
佛陀說(AN7.83)，如果知道一些法不導向厭、離貪、滅、寂靜、證智、正覺、涅槃；就應該憶持那不是法、律，也不是佛陀的教說
反之，如果知道一些法導向厭、離貪、滅、寂靜、證智、正覺、涅槃；就應該憶持那是法、律，也是佛陀的教說
一般來說，佛陀教導戒，定和慧。戒能生定，定能生慧。透過智慧，我們放下一切。 什麼是智慧？智慧就是透過了知這個世間和五蘊身心的無常，苦，無我；或者身體的不乾淨，而達到放下的效果。
佛陀在<大念住經>所開示的所有禪修方法,都是要達到放下的效果.
但覺悟的發生，不一定只是透過禪修。
Luang ta siri 開示，還可以透過
1.聽佛法開示
2.解釋佛法給人聽
3.自己開示給自己聽
4.念經，背經去了解經文的含義
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何時您能夠放下，去除煩惱，何時您就能覺悟。
例如五比丘在聽SN56.11《轉法輪經》時，憍陳如尊者便證初果了。原因是，他了知到這個世間和五蘊就是苦，一切渴求應被斷去，渴求的止息應被證悟，通往苦滅之道應被修習。
在聽到這樣導向放下，去除煩惱的開示後，道果的發生是可能的。
佛陀在本生經中，說完故事，時常都會開示這四聖諦。
在次第說法時(e,g, DN3,14)，佛陀會說關於布施，持戒，天界，一切感官欲樂的過患、卑下、雜染；離欲出離的效益。
這樣說後，通常聽眾都會有順從心、柔軟心、離煩惱五蓋的心、高揚心、淨信心。而佛陀看準時機，再開示四聖諦，通常會有些人證果，原因就是這樣，
Ud.10 中，佛陀教導婆醯雅：在被我們所見、所聞、所感知的一切當中
當見到時，只有所見的這麼多
當聽到時，只有所聽的這麼多
當感知時，只有所感知的這麼多
這樣時，他便不在那裡。
當他不在那裡，從那裡，他就不在此世、不在他世、不在兩者的中間
當時婆醯雅聽後，立即就成為了阿羅漢。
原因是什麼？這樣的法，例如說'看只是看'，斷絕了煩惱的涉入；斷絕了自我感的涉入。 當心如此訓練而有平穩的正念和禪定，就會造就煩惱的斷除，執著的放下，然後道果就會生起。佛陀以他的全知知道婆醯雅適合這樣的法，因此這樣幫助婆醯雅。
DN21《帝釋所問經》中，也許會讓人摸不著頭腦:帝釋天在聆聽完佛陀的說法後，為什麼聽完會覺悟呢？這是因為佛陀的全知讓他完全了知天帝的根器，他知道天帝已經知道了些什麼，不知道了些什麼。 佛陀首先因應天帝的問題，讓他知道各類群體都想無敵意，但最後卻怨恨對方；是因為妒忌和吝嗇。 然後再一層層把妒忌的原因推向顛倒妄想。
這棒喝了帝釋天。因為據說當時帝釋天快要死去，有另一位帝釋天要繼任，拿走現任帝釋天一切榮譽。帝釋天因此受妒忌和吝嗇所困擾。（這是論師的說法）
這樣棒喝，已經能達到放下，去除煩惱的效果
接著帝釋天再問怎樣去除顛倒妄想，佛陀於是為他開示。進一步深化了放下和去除煩惱的效果。
所以最後帝釋天便在聽法後證了初果
DN2中的《沙門果經》，也許也會讓人摸不著頭腦：為什麼阿闍世王原本在聽完好像和無常，苦，無我沒有關係的開示，就會證果？
佛陀為他講述了比丘的許多戒德和好處，讓他的心傾向於清淨，放下，離欲
其實也有說到守護根門，念與正知的內容。這些內容有機會讓阿闍世王當時就跟著修，達到削減煩惱，放下執著和培育智慧的效果。
其中佛陀有開示到身體的無常，壞滅之法。同樣能夠引導阿闍世王放下執著。
因此假如阿闍世王不是殺了父親，他在座上就能證初果
SN15.13也許也讓大家大惑不解。為什麼佛陀在開示，比丘們在無始的輪迴中所流出的血，比大海的水還要多，並敦促比丘要厭離一切條件組合的事物時；比丘們會證阿羅漢果？
正正就是因為比丘們在聽到佛陀的開示後，真的厭離了一切條件組合的事物！ 放下了一切！
燃燒經（SN35.28）中也是這樣。佛陀開示色/眼識/眼觸/以這眼觸為緣生起的感受….(耳..鼻.. 舌…身..意…) ,簡而言之，[一切]都在被貪火、瞋火、癡火，生、老、死、愁、悲、苦、憂、絕望燃燒時； 當比丘們聽見了後，就厭倦了一切，放下了一切，覺悟了。這是因為佛陀將這些負面的事實和比丘自身的五蘊掛鉤，讓它們厭離放下了五蘊和一切
AN7.72中，佛陀對比丘們開示到，寧願要受極刑 ，也不要以惡法，破戒者的身份去擁抱女人，接受居士們的尊敬，利得供養。因為這樣會讓他們下惡道。並敦促他們要不放逸地修行。
當時一些比丘可能受到佛陀的敦促，立即提起正念修觀，因此有60位成了阿羅漢了。
佛陀在AN1.297中說，多作十隨念（1.佛隨念2.法隨念3.僧隨念4.戒隨念 5.施隨念 6.天隨念 7.入出息念 8死隨念 9.身至念 10.涅槃隨念） 能夠轉起厭、離貪、滅、寂靜、證智、正覺、涅槃。 有些耐人尋味，對嗎？
這十隨念都可以是培育定力的方法，定力讓智慧生起，讓放下生起，因此也可以成立
佛隨念是在憶念佛陀的種種德行，尤其是他這顆清淨的心。當我們傾向於這顆清淨的心，種種煩惱的去除時，我們的心也會傾向於煩惱的滅盡（涅槃） ，因此是有機會生起道果的。僧隨念的原則也是類似這樣
法隨念是在憶念種種關於法的特質。能夠代表佛教的法是什麼？四聖諦！當我們思維四聖諦和種種關於佛法的特質的時候，是有機會讓我們生起道果的，因為在修四念住中的法念住
布施是在捨斷我們的自私，吝嗇
持戒是不順從我們的煩惱雜染
當我們憶念自己的布施或戒德時，就是在憶念深化這些煩惱、自我的削弱，不僅能培育定力，也能達到放下的效果。因此也有機會能夠證果
關於天隨念，佛陀教導我們憶念起天神，憶念他們的信、施、戒、聞、慧，也反觀自己也存在信、施、戒、聞、慧（AN6.25）。 這個‘慧’，智慧是關鍵。我們在省思的過程中深化這個知見生滅，導向苦滅的智慧，自然也能夠證果
死隨念則是思維我們隨時會死。當我們這樣思維死亡的時候，我們則能夠鬆開對一切的執著，達到放下的效果。證果也是可能的
入出息念和身至念都是屬於四念住中身念住的內容，都是導向厭倦和放下的禪修方法
涅槃隨念，Luang por lersi lingdam 則開示說，我們‘一心只想涅槃’。 涅槃是什麼？ 就是貪嗔癡的滅盡，五蘊的滅。當我們時常這樣定置心，很自然就會傾向於涅槃，傾向於放下。道果也是能夠生起的
然後為什麼佛陀在SN53中說，修習初禪，二禪，三禪，四禪；是會斜向涅槃的？
也在DN29 中說，任何人住於禪那之樂，將會有四種結果：初果、二果、三果、四果？
因為Ajahn Brahm 說，禪那的發生就是放下放鬆到極點！
當我們常常修習禪定，我們將能時常保持放下的心，這不僅資助了智慧，也幫助了厭倦，厭離，離欲的發生，即幫助了道果的生起。
道果的關鍵就是在於厭倦世間，放下執著
因此，任何關於這個主題的談論，都有機會讓人證悟道果的
不論是南傳,北傳,什麼宗教的人 只要他們說導向放下的法, 說者可能無心,但聽者覺悟也是可能的
According to AN 10.2, the Buddha said that the cause leading to liberation lies in **disenchantment** and **dispassion** (nibbidā and virāga).
In many suttas (for example MN 109), the Buddha describes the process of awakening as follows:
> “One who becomes disenchanted becomes dispassionate.
> Because of dispassion, one is liberated.
> In one who is liberated there is the knowledge: ‘This is liberation.’
> He knows: ‘Birth is ended, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of being.’”
What is one disenchanted with?
One becomes disenchanted with **everything in this world** (as taught in MN 147), and this leads to the result of letting go and liberation.
Therefore, any teaching, any statement, any conversation that leads toward **letting go of the entire world** — that is the path to liberation, that is the Buddha’s Dhamma.
The Buddha also said (AN 7.83):
> If one knows that a certain teaching does **not** lead to disenchantment, dispassion, cessation, peace, direct knowledge, awakening, and Nibbāna —
> then one should remember: “This is not the Dhamma, not the Discipline, not the teaching of the Buddha.”
Conversely:
> If one knows that a certain teaching **does** lead to disenchantment, dispassion, cessation, peace, direct knowledge, awakening, and Nibbāna —
> then one should remember: “This is the Dhamma, this is the Discipline, this is the teaching of the Buddha.”
Broadly speaking, the Buddha taught **Precepts(sīla), Stillness (samādhi), and wisdom (paññā)**.
Precepts gives rise to stillness.
Stillness gives rise to wisdom.
Through wisdom we **let go** of everything.
What is wisdom?
Wisdom is the clear seeing of the **impermanence, unsatisfactoriness, and non-self** of this world and the five aggregates that constitute body and mind — or the **impurity** of the body — which leads to the result of letting go.
**All** the meditation methods taught by the Buddha in the **Mahāsatipaṭṭhāna Sutta** (Great Discourse on the Foundations of Mindfulness) are aimed at achieving this letting go.
However, awakening does **not** necessarily happen only through formal meditation.
Luang Ta Siri taught that awakening can also occur through:
1. Listening to Dhamma talks
2. Explaining the Dhamma to others
3. Giving oneself a Dhamma talk (self-instruction)
4. Reciting suttas and deeply understanding their meaning
---
**Whenever you can truly let go and remove defilements — that is the moment awakening happens.**
For example, when the five ascetics heard SN 56.11, the **Dhammacakkappavattana Sutta** (Setting the Wheel of Dhamma in Motion), Venerable Koṇḍañña attained the first stage of awakening (stream-entry).
Why? Because he clearly understood:
This world and the five aggregates are suffering.
Craving should be abandoned.
The cessation of craving should be realized.
The path leading to the cessation of suffering should be cultivated.
When a person hears a teaching that genuinely leads to letting go and the removal of defilements, the arising of the path and fruit becomes possible.
In the Jātaka tales, after telling a story, the Buddha very frequently gave a teaching on the **Four Noble Truths** — and many beings attained awakening at that moment.
When the Buddha gave progressive instruction (anupubbi-kathā) — as seen in DN 3, DN 14, etc. — he would speak about:
- the value of generosity
- the value of precepts
- the heavenly realms
- the **dangers, inferiority, and defilement** of all sense pleasures
- the **benefit** of renunciation and going forth beyond desire
After hearing this, the listener’s mind would usually become compliant, pliable, free from the five hindrances, uplifted, and filled with bright confidence.
Then, seeing the right moment, the Buddha would teach the **Four Noble Truths** — and very often some people would attain the fruits of the path right there.
In Udāna 10 (Bāhiya Sutta), the Buddha instructed Bāhiya:
> “In the seen, there is only the seen.
> In the heard, there is only the heard.
> In the sensed, there is only the sensed.
> In the cognized, there is only the cognized.”
When this is the case — “then you are not there.”
When you are not there — “you are neither here nor beyond, nor in between the two.”
Upon hearing this, Bāhiya immediately became an Arahant.
Why?
Teachings like “seeing is just seeing” cut off the involvement of defilements and the sense of self.
When the mind is trained in this way, with steady mindfulness and stillness, it creates the conditions for the complete cutting off of defilements and the letting go of clinging — and then noble path and fruit arise.
The Buddha, with his omniscient knowledge, knew Bāhiya was ripe for exactly this kind of teaching, and so he gave it.
In DN 21 (Sakka-pañha Sutta), some people find it puzzling:
Why did Sakka (the king of the devas) attain awakening simply by listening?
It is because the Buddha, with full knowledge of Sakka’s spiritual maturity, knew exactly what Sakka had already understood and what he had not.
The Buddha first answered Sakka’s questions by showing how all beings want to be free from enmity, yet end up hating each other because of **envy and stinginess**.
Then, layer by layer, he traced envy back to **perverted perceptions** (vipallāsa).
This struck Sakka like a thunderbolt.
(According to the commentators, at that time Sakka was nearing the end of his life, and another being was about to take his place and seize all his glory — so Sakka was deeply troubled by envy and stinginess.)
This single powerful insight was already enough to produce letting go and removal of defilements.
Then Sakka asked further how to remove perverted views, and the Buddha taught him more deeply — which further strengthened the letting go.
Finally, Sakka attained stream-entry right after the discourse.
Similar situations appear in many other suttas:
- In the **Sāmaññaphala Sutta** (DN 2), King Ajātasattu heard teachings about the virtues and benefits of a monk’s life, sense-restraint, mindfulness, clear comprehension, and also impermanence and dissolution of the body.
All of this softened his mind, inclined it toward purity, renunciation, and letting go.
Had he not committed the grave crime of killing his father, he likely would have attained stream-entry right there on the spot.
- In SN 15.13, the Buddha spoke of the enormous amount of blood beings have shed in beginningless saṃsāra — more than all the water in the four great oceans — and urged the monks to become **disenchanted** with all conditioned things.
The monks truly became disenchanted, let go of everything — and many attained Arahantship.
- In the **Āditta-pariyāya Sutta** (The Fire Sermon, SN 35.28), the Buddha described how the eye, forms, eye-consciousness, eye-contact, feeling… (and all six sense bases) are burning with the fires of greed, aversion, and delusion, burning with birth, aging, death, sorrow, lamentation, pain, grief, and despair.
Upon hearing this, the monks became disenchanted with everything, let go of everything — and awakened.
In **AN 7.72**, the Buddha taught the monks that they would rather undergo the most severe punishment than embrace a woman or accept the respect, offerings, and gains from laypeople while living as a monk who has broken his precepts (a “defeated” or pārājika monk). He explained that doing so would lead them to a bad destination (lower realms). He urged the monks to practice diligently without negligence.
At that time, some monks, stirred by the Buddha’s admonition, immediately aroused mindfulness and developed insight meditation. As a result, **60 monks attained Arahantship**.
In **AN 1.297**, the Buddha said that frequently practicing the **ten recollections** (anussati) can lead to:
disenchantment (with worldly things), dispassion, cessation, peace, knowledge and vision, awakening, and Nibbāna.
These are:
1. Recollection of the Buddha
2. Recollection of the Dhamma
3. Recollection of the Sangha
4. Recollection of precepts (sīla)
5. Recollection of generosity (cāga)
6. Recollection of the devas
7. Mindfulness of breathing
8. Recollection of death
9. Recollection of the body
10. Recollection of Nibbāna
Interesting, isn’t it?
All ten recollections can serve as methods to develop stillness (samādhi). Stillness gives rise to wisdom, and wisdom gives rise to letting go. Therefore, they can lead to the realization of the noble path and fruit.
- **Recollection of the Buddha** involves remembering the Buddha’s various qualities, especially the purity of his mind. When we incline toward that purity and the removal of defilements, our mind naturally inclines toward the complete cessation of defilements (Nibbāna), creating the possibility of attaining the path and fruit.
- **Recollection of the Sangha** works on a similar principle.
- **Recollection of the Dhamma** involves contemplating the qualities of the Dhamma. What best represents the core of the Buddha’s teaching? The **Four Noble Truths**. Reflecting on the Four Noble Truths and the characteristics of the Dhamma can give rise to insight and realization, especially since it aligns with the “contemplation of dhammas” in the four foundations of mindfulness (satipaṭṭhāna).
- **Recollection of generosity** is about remembering the act of giving up sense of self and stinginess.
- **Recollection of precepts** is about remembering how we refrain from following our defilements and impurities.
When we recollect our own acts of generosity or moral precepts, we are recollecting the weakening of 'self' and defilements. This not only builds stillness but also fosters letting go, creating the possibility of realization.
- **Recollection of the devas** (AN 6.25): The Buddha taught us to recollect the qualities of the devas—faith, generosity, precepts, learning (of Dhamma), and wisdom—and to reflect that these same qualities exist within ourselves. Among these, **wisdom** is key. As we deepen this contemplation of impermanence, arising and passing away, and the cessation , unsatisfactoriness; wisdom naturally arises and can lead to realization.
- **Recollection of death**: Reflecting that death can come at any moment helps us loosen attachment to everything, leading to letting go. Realization is possible here too.
- **Mindfulness of breathing** and **recollection of the body** belong to the body foundation of mindfulness (kāyānupassanā) in the four foundations of mindfulness. Both are meditation practices that lead to disenchantment and letting go.
- **Recollection of Nibbāna**: As taught by Luang Por Lersi Lingdam, we should “keep the mind solely on Nibbāna.” What is Nibbāna? It is the complete cessation of greed, aversion, and delusion; or the extinguishment of the five aggregates flow. When we steadily direct the mind toward this, it naturally inclines toward Nibbāna and letting go. The path and fruit can arise from this practice.
Then why does the Buddha say in **SN 53** that the practice of the first, second, third, and fourth jhānas “slants, slopes, and inclines toward Nibbāna”?
And in **DN 29**, he says that anyone who dwells in the bliss of jhāna will experience one of four results: stream-entry, once-return, non-return, or arahantship?
Ajahn Brahm explains that **jhāna occurs when letting go and relaxing to the max**. When we regularly practice jhāna, we can maintain a mind that is constantly letting go. This not only supports wisdom but also helps develop disenchantment, dispassion, and detachment—thus directly supporting the arising of the path and fruit.
The key to realizing the path and fruit lies in **becoming disenchanted with the world** and **letting go of clinging**.
Therefore, **any teaching that points toward letting go**—regardless of whether it comes from Theravāda, Mahāyāna, or any other tradition—has the potential to lead to awakening.
Even if the speaker has no such intention, the listener may still awaken.
關於修行，我們讀原始經典，會看到佛陀時代的修行人很誇張，每天只睡4個小時，其餘時間都在修行。 （Ref.AN4.37）
但是現代那些研究說，一個成年人每天應睡7-9個小時。
那麼睡4個小時豈非自我折磨的苦行？
不~我們不要斷章取義
佛陀說睡四個小時，是鼓勵那些比丘專修清醒。就是無論白天和黑夜，一切時間都禪修，讓心遠離五蓋。到了10pm-2am 的那段時間，就先作意何時要起床，然後再獅子臥休息；醒來後繼續修行。
所以我們看到，要達成只睡4個小時，是有條件的--那天必須不斷、無間斷地修行。
如果我們沒有精進修行，讓貪嗔癡主導生活，這是很損耗能量的。這也是一般人的生活方式。如此，只睡四個小時是不夠的。 當我們東施效顰，反而另一天會特別累，連禪修都禪修不到。原本想著入定，最後變成入眠了😂 我們都會有此感受。
當信徒打坐時昏昏入睡，說自己有昏沉睡眠蓋時；Ajahn Brahm 尤其注重信徒的睡眠素質、是否睡得夠。如果知道信徒嚴重缺乏睡眠，就會叫他們先補眠再來禪修。有些信徒參加禪營，就這樣頭幾天除了吃飯的時間外，都在補眠。 但最後...他們卻成為了禪營中最優秀的禪修者之一！
真正能夠只睡4個小時或更少的，是那些大量修習禪定的人。當他們全天修習禪定，他們的心一直都處於飽滿、喜悅、精神、清爽的狀態，因為貪嗔癡而損耗的能量極少。 以致雖然他們沒有特別鞭策自己，也能4個小時內自動起床。
因此修行必須有理有由，學習佛陀在《轉法輪經》中教導那樣，要遠離沉迷睡眠，但同時也要遠離自我折磨，走在中道上。 不要苦了自己之餘什麼也得不到
When it comes to spiritual practice, if we read the original scriptures, we’ll notice that during the Buddha’s time, practitioners were quite extreme — they slept only 4 hours a day, spending the rest of their time in practice. (Ref: AN 4.37)
But modern research tells us that an average adult should sleep 7–9 hours per day.
So doesn’t sleeping only 4 hours amount to self-torture and asceticism?
No — we shouldn’t take it out of context.
When the Buddha spoke of sleeping four hours, he was encouraging those bhikkhus who were intensively practicing wakefulness: staying in meditation at all times, day and night, keeping the mind free from the five hindrances. During the period from 10 pm to 2 am, they would first make a firm determination about when to wake up, then lie down in the lion’s posture to rest. Upon waking, they would immediately resume practice.
So we can see that being able to sleep only 4 hours comes with a condition — that day must be filled with continuous, uninterrupted practice.
If we aren’t diligently practicing, and instead allow greed, aversion, and delusion to dominate our life (which is how most ordinary people live), we drain a huge amount of energy. In such a lifestyle, 4 hours of sleep is simply not enough.
When we try to imitate them without the proper foundation , the next day we often feel especially exhausted — so tired that we can’t even meditate properly. We plan to enter into deep stillness,” but end up falling deeply asleep 😂 We’ve all experienced this.
When laypeople meditate and keep dozing off, complaining about sloth & torpor, Ajahn Brahm places great emphasis on the quality of their sleep and whether they are getting enough rest. If he knows a student is severely sleep-deprived, he will tell them to catch up on sleep first before practicing. Some retreat participants spend the first few days sleeping almost the entire time (except during meals). Yet in the end… many of them become among the very best meditators in the whole retreat!
The people who can truly function well on 4 hours or even less are those who have developed a great deal of deep samādhi (meditative absorption). When they spend the whole day in meditation, their mind remains full, joyful, alert, and refreshed. Because they waste very little energy on greed, aversion, and delusion, they naturally wake up refreshed after just 4 hours — without needing to force themselves.
Therefore, practice must be done wisely and reasonably. As the Buddha taught in the Dhammacakkappavattana Sutta (Setting the Wheel of Dhamma in Motion), we should avoid indulgence in sleep, but at the same time we must also avoid self-torment. We walk the Middle Way — not torturing ourselves and ending up gaining nothing.
佛陀曾說，快樂是禪定生起的近因（AN11.1）
要在日常生活中維持穩定的禪定，除了可以一直專注自己喜歡的禪修業處外
更重要的是，要從生活中找到快樂、樂趣
當隆波甘哈派遣阿贊耀（耀師父）到香港教學時，隆波特別強調——教他們快樂地工作！
但我們所做的一切，必須是遠離煩惱、遠離貪嗔癡、遠離不善的，不然，這就是邪定了，是被五蓋籠罩的‘禪定’
當我們從學業、工作中找到快樂
當我們享受每一個呼吸
當我們覺得每一個身體的姿勢都很有趣、很值得留意
當我們覺得自己不同的情緒很有趣、很值得留意
當我們覺得佛法很有趣、很值得學習
當我們看到不同的東西時，都覺得他們身上的顏色很具趣味性
如此，快樂就會生起，禪定也會緊隨而至
我們整個生命便會充滿著平靜和喜悅
The Buddha once said that happiness is the proximate cause for the arising of stillness (AN11.1).
To maintain stable stillness in daily life, besides consistently focusing on one's preferred meditation object,
it is even more important to find happiness and joy in life.
When Luang Por Ganha sent Ajahn Yiu to teach in Hong Kong, Luang Por specifically emphasized—teach them to work joyfully!
However, everything we do must be free from defilements, free from greed, aversion, and delusion, and free from unwholesomeness. Otherwise, it would be wrong stillness—a "stillness" shrouded by the five hindrances.
When we find joy in our studies and work,
when we enjoy every breath,
when we find each bodily posture interesting and worthy of attention,
when we find our different emotions interesting and worthy of attention,
when we find the Dhamma interesting and worthy of study,
when we observe various things and find the colors on them fascinating—
then, happiness will arise, and stillness will follow closely.
Our entire life will be filled with tranquility and joy.
如果我們的煩惱現在很厚重，但發願要以最快的速度證悟涅槃
這就真是唐三藏取西經了--困難重重~
當我們的貪嗔癡那麼厚，要達到0貪嗔癡的涅槃，通常要許多挫折來打擊我們的
如果我們貪權，就突然許多人不聽我們的、不受我們控制
如果我們貪錢，就突然全部錢都沒了
如果我們好色，就讓我們追不到女孩子、男孩子，或者因為好色而闖禍
如果我們貪求尊重、地位，就突然許多人都不尊重我們
如果我們貪名，就突然許多人說我們是非、罵我們
如果我們貪吃，就一直沒得吃
如果我們貪認同，就沒人認同我們
如果我們執著人，那人就突然離開我們
如果我們執著善法、美德，就突然失去那個善法，或者有人罵我們壞蛋
然後我們就會很痛苦了
當我們很痛苦時會做什麼？ 修行😂
第二聖諦：渴求是痛苦的原因
第三聖諦：渴求的止息是痛苦的止息
我們就修習八聖道來止息渴求和痛苦
所以如果我們遇到困難、挫折，請不要氣餒
可能是證得初果、二果、三果、阿羅漢果的契機呢~
If our defilements are very thick right now, but we make a vow to attain enlightenment and realize Nibbāna as quickly as possible,
this is truly like Tang Sanzang journeying to the West to fetch the scriptures—full of hardships and obstacles all the way~
When our greed, aversion, and delusion are so thick, reaching the state of zero greed, hatred, and delusion of Nibbāna usually requires many setbacks and blows to shatter them.
- If we crave power, suddenly many people won't listen to us or be under our control.
- If we crave money, suddenly all our money disappears.
- If we are lustful, we then can't pursue the girl or boy we want, or we get into trouble because of our lust.
- If we crave respect and status, suddenly many people no longer respect us.
- If we crave fame, suddenly many people gossip about us, criticize us, or slander us.
- If we crave food, we keep having nothing to eat.
- If we crave approval and recognition, no one acknowledges us.
- If we cling to a person, that person suddenly leaves us.
- If we cling to wholesome qualities or virtues, suddenly we lose them, or someone calls us a bad person.
Then we become very painful and suffering.
When we are in great pain, what do we do? We practice! 😂
**The Second Noble Truth**: Craving is the cause of suffering.
**The Third Noble Truth**: The cessation of craving is the cessation of suffering.
We then cultivate the Noble Eightfold Path to bring craving and suffering to an end.
So, if we encounter difficulties and setbacks, please do not be discouraged.
It might just be the very opportunity to attain the first fruit (stream-entry), second fruit, third fruit, or even Arahantship~