註：以下內容均整理自《清淨導論》
除了佛陀，獨覺佛，大阿羅漢等過去世曾修行了許多，可以不用在當生特別訓練就能化現神變通之外；其他人要現得神變通，就要修習十四御心法
*一般遍禪的順序為：地水火風青黃赤白
1. 順遍
a. 一般遍禪的順序為：地水火風青黃赤白
b. 首先以地遍入1-8禪，之後以同樣的方式順序應用於餘下的禪法
2. 逆遍
a. 倒過來從白遍開始進入1-8禪，之後應用於餘下的遍禪：白赤黃青風火水地
3. 順逆遍
a. 首先以地遍入1-8禪，再依以下的次序進入1-8禪，：地水火風青黃赤白白赤黃青風火水地
4. 順禪
a. 和順遍一樣，但側重點在於禪那段順序
5. 逆禪
a. 依以下的順序---地水火風青黃赤白—每個遍禪由8禪開始修到1禪
6. 順逆禪
a. 依以下的順序---地水火風青黃赤白—每個遍禪由1禪修到8禪，再由8禪修到1禪
7. 跳禪
a. 從地遍依序進入初禪=>第三禪=>空無邊處定=>無所有處定=>第二禪=>第四禪=>識無邊處定=>非想非非想處定
b. 再依以下的順序訓練：地水火風青黃赤白
8. 跳遍
a. 先從地遍進入初禪, 然後跳到火遍=>青遍=>紅遍=>水遍=>風遍=>黃遍=>白遍後
b. 再從地遍進入2禪，接著像之前那樣跳遍。之後以同樣的方式在3-8禪中訓練
9. 跳禪遍
a. 由地遍進入初禪=>火遍進入第三禪=>青遍進入空無邊處定=>紅遍進入無所有處定=>水遍進入第二禪=>風遍進入第四禪=>黃遍進入識無邊處定=>白遍進入非想非非想處定
10. 超支
a. 由初禪進入第二禪捨離尋伺2禪支, 或第二禪進入第三禪捨離喜禪支, 還有證得第四禪要捨離第三禪的樂禪支. 這種捨離禪支的方法就是超支。
11. 超所緣
a. 每個遍都只入初禪，直到八個遍做完。然後每個遍都只入第二 禪，直到八個遍做完。然後每個遍都只入第三禪……直到做完 所有八種定。
12. 超支與所緣
a. 先地遍進入初禪, 水遍進入二禪, 火遍進入三禪, 風遍進入四禪, 青遍進入空無邊處定, 黃遍識無邊處定, 紅遍進入無所有處定, 白遍進入非想非非想處定
13. 支的確定
a. 修地遍入初禪，出定後確定其禪支有多少個。再入第二禪，出 定後確定其禪支有多少個……直到從非想非非想處定出定 後，確定其禪支有多少個。
b. 其餘的水遍乃至白遍也以同樣的方法確定其禪支。
14. 確定所緣
a. 進入地遍後確認所緣是地, 進入水遍後確認所緣是水, 進入火遍後確認所緣是火,.....,進入白遍後確認所緣是白色.
進入第四禪後出定，想：「我成百身，我成百身」作準備
之後再入第四禪，出定後再這樣決意便能顯現神通
在上面一身成多身的神通到了時限後，會多身自動歸一，然而，若果想在時限之前歸一，可以用以下方法：
進入第四禪後出定，想：「我成一身」作準備
之後再入第四禪，出定後再這樣決意便能顯現神通
顯現神變
進入第四禪後出定，想：「此黑暗之處將成光明」、或「此遮蔽將成開朗」或「此不可見的將成可見」作準備
之後再入第四禪，出定後再這樣決意便能顯現神通
隱匿神變
進入第四禪後出定，想：「此光明之處將成黑暗」，或「此無遮蔽處將成遮蔽」或「此可見而成不可見」作準備
之後再入第四禪，出定後再這樣決意便能顯現神通
不障礙神變
-這是能夠穿壁、穿牆、穿山的神通
-先入虛空遍的第四禪，然後念及想要化作虛空的牆壁之類，然後決意「成虛空」，便成虛空
-這種神通可以讓自己能在地裡‘游泳’，潛入地中等等
-方法是入水遍定第四禪然後出定，限定「於此處之地成為水」，之後決意便是了。
-假如他想沐浴飲水洗臉洗衣等，也可以這樣用神通
-如果想變出牛奶，蜜糖水等等，也可以念「這些成為這樣，這些成為那樣」，準備之後而決意，便能夠了。
水上不沉神變
-方法是：入地遍第四禪出定後，限定「這一處水而成為地」而準備之後，當依所說而決意，即把那限定的水變為地，他便在那上面行走。
-假如想變出寶珠、黃金、山、樹等物，也可以這樣變
飛行神變
-方法是：入地遍第四禪出定後
1. 如欲以坐而行，就限定座位大小的處所作準備，然後再決意要變成地
2. 欲以坐而行，就限定床的面積所作準備，然後再決意要變成地
3. 若欲步行，則是道路的面積
-然後入風遍第四禪後決意起風，讓自己能夠飛行
在飛行的過程中，也需要有天眼，因為要避免撞到山和樹等。如果真的遇上了應該怎麼辦？就是入虛空遍第四禪，然後念「成為空」作準備，然後決意
手觸日月神變
方法：進入第四禪，出定後想起念及日月，然後決意『來近我手』，即近於手。也可以決意增大自己的手去觸摸。
-這種神變是可以以身抵達梵天界
-方法：進入第四禪後出定，決意遠處的梵天成為近，便成為近.
1. -同樣地，也可以決意讓地方與地方之間的距離變遠
-要同時具備天眼，天耳，他心通，以和梵天交流
-另外一個方法是，進入第四禪後出定，把心置於身內，這時心是樂（因為具備中捨的寂靜，故為樂）和輕的(因為沒有了尋和五蓋)，這時他的身體亦會是輕快的，適合前往梵天
1. 他可以進入風遍第四禪後出定，決意起風，乘風而上梵天
2. 也可以入地遍第四禪，出定後決意化作一條道路通往翻天
方法：進入第四禪出定後，把整個身體攝進心裡，跟著心走，因為第四禪的心是樂（因為具備中捨的寂靜，故為樂）和輕的(因為沒有了尋和五蓋)，所以輕易地把心送到梵天界，便到達梵天界
-方法：進入第四禪後出定，然後決意讓多的東西變少。少變多也是如此。
這是可以幻化出任何形象的神通，例如化作天帝的形象
方法：進入第四禪出定後，念及自己為想成為之形象，之後再入第四禪後出定，再決意「我成這樣的xx」
-可以在從身體抽出另一個意生身
-方法
1. 從四禪出定後，念及自己的身體，然後決意讓身體「將成空洞」
2. 之後再念及自己身體裡面有另一個意所成的身體，然後入四禪再出定，之後決意「在我的內部有他身」。
3. 之後即可取出意所成身
-
修持方法
1. 進入四禪出定後，從留意最粗的聲音到最微細的聲音
2. 在天耳通生起的時候，便會再次進入禪那，在禪那中聽到肉耳以外的聲音
3. 之後，他應該由小開始逐漸擴大聽的範圍，直至一個圍輪世界，甚至更多
修持方法
1. 選擇火遍、白遍、光明遍其中一遍來修，最好是光明遍
2. 修到近行定，擴大遍相，以此光明來看見不同的影像、
3. 然而過了一會兒，光明會消失，那時他就要再次進入四禪，退到近行定之後再遍滿光明。不斷這樣訓練來增強光明
4. 熟練後，當他限定「此處有光明」，在那裡便有光明，他便可以以天眼看見不同的東西。
5. 當看見不同的有情時，這時他可以更進一步，樣想：「此等有情行了什麼業而受這樣大的痛苦/快樂呢」？透過禪定的力量，他便知道他們「造如是業而受苦/樂」，則他生起了隨業趣智
6. 或者可以以繼續以禪定的力量，看見眾生的未來，這稱為未來分智
修持方法
1. 要修他心通，先要有天眼通
2. 透過修火遍、白遍、光明遍其中一遍，他在近行定時擴大其光明，以天眼而見他人依附於心臟的血液的色，尋求他的心
a. 心歡喜時，則是血紅色的
b. 心憂悲時，則是黑色的
c. 心捨時，則是清色的
3. 不斷訓練來加強他心智，當純熟後，不必看血的顏色，也能知道對方的心
修持方法
1. 進入第四禪出定後，由剛發生的事情開始憶念，接著不斷往前推，直至回憶到過去世
2. 如果憶念得不夠清楚，可以再入四禪，出定後繼續
**Note:** The following is compiled from the *Visuddhimagga* (*The Path of Purification*).
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Apart from the Buddha, Paccekabuddhas, and great Arahants—who, because of extensive practice in past lives, can manifest supernormal powers without special training in this life—others who wish to attain supernormal powers in this life must train in the **fourteen ways of mastering the mind**.
\*The usual order of the kasinas is: earth, water, fire, air, blue, yellow, red, white.
**1. In forward order of the kasinas (anuloma-kasiṇa)**
a. The usual order of kasina meditation is: earth, water, fire, air, blue, yellow, red, white.
b. First enter the first through the eighth jhānas with the earth kasina; then apply the same method, in order, to the remaining kasinas.
**2. In reverse order of the kasinas (paṭiloma-kasiṇa)**
a. Begin from the white kasina and enter the first through the eighth jhānas; then apply this to the remaining kasinas in reverse: white, red, yellow, blue, air, fire, water, earth.
**3. In forward and reverse order of the kasinas (anuloma-paṭiloma-kasiṇa)**
a. First enter the first through the eighth jhānas with the earth kasina; then enter the first through the eighth jhānas in this sequence: earth, water, fire, air, blue, yellow, red, white, white, red, yellow, blue, air, fire, water, earth.
**4. In forward order of the jhānas (anuloma-jhāna)**
a. Same as the forward order of the kasinas, but with the emphasis on the sequence of the jhānas.
**5. In reverse order of the jhānas (paṭiloma-jhāna)**
a. In the order earth, water, fire, air, blue, yellow, red, white—for each kasina, practice from the eighth jhāna down to the first jhāna.
**6. In forward and reverse order of the jhānas (anuloma-paṭiloma-jhāna)**
a. In the order earth, water, fire, air, blue, yellow, red, white—for each kasina, practice from the first jhāna up to the eighth, then from the eighth back down to the first.
**7. Skipping jhānas (jhāna-ukkaṇṭika)**
a. From the earth kasina, enter in this order: first jhāna → third jhāna → the base of boundless space → the base of nothingness → second jhāna → fourth jhāna → the base of boundless consciousness → the base of neither-perception-nor-non-perception.
b. Then train in the same way through the remaining kasinas: earth, water, fire, air, blue, yellow, red, white.
**8. Skipping kasinas (kasiṇa-ukkaṇṭika)**
a. First enter the first jhāna with the earth kasina, then skip to the fire kasina → blue kasina → red kasina → water kasina → air kasina → yellow kasina → white kasina.
b. Then enter the second jhāna with the earth kasina and skip among the kasinas as before. Train in the same way through the third to the eighth jhānas.
**9. Skipping both jhānas and kasinas (jhāna-kasiṇa-ukkaṇṭika)**
a. Earth kasina into the first jhāna → fire kasina into the third jhāna → blue kasina into the base of boundless space → red kasina into the base of nothingness → water kasina into the second jhāna → air kasina into the fourth jhāna → yellow kasina into the base of boundless consciousness → white kasina into the base of neither-perception-nor-non-perception.
**10. Skipping factors (aṅga-samatikkama)**
a. From the first jhāna one enters the second by abandoning applied and sustained thought (vitakka-vicāra); from the second one enters the third by abandoning rapture (pīti); to attain the fourth one abandons the happiness (sukha) of the third. This method of abandoning jhāna factors is called “skipping factors.”
**11. Skipping objects (ārammaṇa-samatikkama)**
a. Enter only the first jhāna in each kasina until all eight kasinas are done. Then enter only the second jhāna in each kasina until all eight are done. Then only the third jhāna… continuing thus until all eight attainments have been completed.
**12. Skipping both factors and objects (aṅga-ārammaṇa-samatikkama)**
a. Earth kasina into the first jhāna; water kasina into the second; fire kasina into the third; air kasina into the fourth; blue kasina into the base of boundless space; yellow kasina into the base of boundless consciousness; red kasina into the base of nothingness; white kasina into the base of neither-perception-nor-non-perception.
**13. Defining the factors (aṅga-vavatthāna)**
a. Enter the first jhāna with the earth kasina; after emerging, determine how many factors it has. Then enter the second jhāna; after emerging, determine how many factors it has… continuing until, after emerging from the base of neither-perception-nor-non-perception, one determines how many factors it has.
b. Determine the factors in the same way for the water kasina through the white kasina.
**14. Defining the object (ārammaṇa-vavatthāna)**
a. After entering the earth kasina, confirm that the object is earth; after entering the water kasina, confirm that the object is water; after entering the fire kasina, confirm that the object is fire… after entering the white kasina, confirm that the object is white.
---
After entering and emerging from the fourth jhāna, prepare by thinking: “May I become a hundred. May I become a hundred.”
Then enter the fourth jhāna again; after emerging, resolve in the same way, and the power can be manifested.
When the time-limit of the “one becoming many” power expires, the many bodies automatically return to one. If one wishes to return to a single body before that limit, use this method:
After entering and emerging from the fourth jhāna, prepare by thinking: “May I become one.”
Then enter the fourth jhāna again; after emerging, resolve in the same way, and the power can be manifested.
After entering and emerging from the fourth jhāna, prepare by thinking: “May this darkness become light,” or “May this obstruction become open,” or “May the unseen become seen.”
Then enter the fourth jhāna again; after emerging, resolve in the same way, and the power can be manifested.
After entering and emerging from the fourth jhāna, prepare by thinking: “May this light become darkness,” or “May this unobstructed place become obstructed,” or “May the seen become unseen.”
Then enter the fourth jhāna again; after emerging, resolve in the same way, and the power can be manifested.
- This is the power of passing through walls, ramparts, and mountains.
- First enter the fourth jhāna of the space kasina; then attend to the wall or similar object that one wishes to turn into space; resolve “Become space,” and it becomes space.
### The Power of Emerging from and Diving into the Earth
- This power enables one to “swim” in the earth, dive into the ground, and so on.
- The method is: enter the fourth jhāna of the water kasina, emerge, delimit “May the earth in this place become water,” and then resolve.
- If one wishes to bathe, drink, wash the face, wash clothes, and so on, one may use the power in the same way.
- If one wishes to produce milk, honey-water, and so forth, one may attend “May these become such-and-such,” prepare, and then resolve, and it can be done.
### The Power of Walking on Water without Sinking
- Method: After entering and emerging from the fourth jhāna of the earth kasina, delimit “May this stretch of water become earth,” prepare, and resolve as described—turning the delimited water into earth—then walk upon it.
- If one wishes to produce gems, gold, mountains, trees, and the like, one may do so in the same way.
### The Power of Flight
- Method: After entering and emerging from the fourth jhāna of the earth kasina:
1. If one wishes to travel sitting, delimit an area the size of a seat, prepare, then resolve that it become earth.
2. If one wishes to travel sitting (on a couch), delimit an area the size of a bed, prepare, then resolve that it become earth.
3. If one wishes to walk, delimit an area the size of a path.
- Then enter the fourth jhāna of the air kasina and resolve that wind arise, so that one can fly.
- During flight one also needs the divine eye, in order to avoid colliding with mountains, trees, and the like. If one does meet such an obstacle: enter the fourth jhāna of the space kasina, prepare by attending “Become empty,” and then resolve.
### The Power of Touching the Sun and Moon with the Hand
Method: Enter the fourth jhāna; after emerging, bring the sun and moon to mind, then resolve “Come near my hand,” and they come near the hand. One may also resolve to enlarge one’s own hand in order to touch them.
### The Power of Bodily Mastery
- This power enables one to reach the Brahma-world with the body.
**Entering the Brahma-world with a visible body**
- Method: After entering and emerging from the fourth jhāna, resolve that the distant Brahma-world become near, and it becomes near.
1. Likewise, one may resolve that the distance between places become far.
- One must also possess the divine eye, divine ear, and knowledge of others’ minds, in order to communicate with the Brahmās.
- Another method: After entering and emerging from the fourth jhāna, place the mind within the body. At that time the mind is happy (because of the peace of equanimity, it is happy) and light (because applied thought and the five hindrances are absent). The body then also becomes light and fit for going to the Brahma-world.
1. One may enter and emerge from the fourth jhāna of the air kasina, resolve that wind arise, and ride the wind up to the Brahma-world.
2. One may also enter the fourth jhāna of the earth kasina, emerge, and resolve that a path be formed leading to the Brahma-world.
**Entering the Brahma-world with an invisible body**
Method: After entering and emerging from the fourth jhāna, gather the whole body into the mind and follow the mind. Because the mind of the fourth jhāna is happy (due to the peace of equanimity) and light (due to the absence of applied thought and the five hindrances), one can easily send the mind to the Brahma-world and thereby arrive there.
### The Power of Making Much into Little and Little into Much
- Method: After entering and emerging from the fourth jhāna, resolve that much become little. Making little into much is done in the same way.
### The Power of Transformation
This is the power of conjuring any appearance, for example taking the form of Sakka (the king of the gods).
Method: After entering and emerging from the fourth jhāna, attend to oneself as the form one wishes to become; then enter and emerge from the fourth jhāna again, and resolve: “May I become such-and-such.”
### The Mind-Made Power (manomayiddhi)
- One can draw forth from the body another mind-made body.
- Method:
1. After emerging from the fourth jhāna, attend to one’s own body and resolve that the body “shall become hollow.”
2. Then attend that within one’s body there is another mind-made body; enter the fourth jhāna again, emerge, and resolve: “Within me there is another body.”
3. One can then draw out the mind-made body.
---
### Divine Ear (dibba-sota)
**Method of practice**
1. After entering and emerging from the fourth jhāna, attend from the coarsest sounds to the subtlest sounds.
2. When the divine ear arises, one enters jhāna again and, within jhāna, hears sounds beyond the fleshly ear.
3. Thereafter one should gradually expand the range of hearing, beginning from a small area, up to one world-system, or even more.
### Divine Eye (dibba-cakkhu)
**Method of practice**
1. Choose one of the fire, white, or light kasinas; the light kasina is best.
2. Develop it to access concentration, expand the counterpart sign, and with that light see various images.
3. After a while the light disappears; one must then enter the fourth jhāna again, return to access concentration, and suffuse with light once more. Train repeatedly in this way to strengthen the light.
4. When skilled, if one delimits “There is light here,” light appears there, and with the divine eye one can see various things.
5. When seeing various beings, one may go further and reflect: “What kamma did these beings do that they experience such great suffering / happiness?” By the power of concentration one knows: “They did such-and-such kamma and so experience suffering / happiness.” Thus arises the knowledge of the destinations according to kamma (*yathākammūpaga-ñāṇa*).
6. Or one may continue, by the power of concentration, to see beings’ future; this is called knowledge of the future (*anāgataṃsa-ñāṇa*).
### Knowledge of Others’ Minds (cetopariya-ñāṇa / paracitta-vijānana)
**Method of practice**
1. To develop knowledge of others’ minds, one must first have the divine eye.
2. By practicing one of the fire, white, or light kasinas, one expands its light at access concentration and, with the divine eye, sees the color of the blood attached to another’s heart, thereby seeking that person’s mind:
a. When the mind is joyful, the blood is red.
b. When the mind is sorrowful, the blood is black.
c. When the mind is equanimous, the blood is clear.
3. Train repeatedly to strengthen this knowledge of minds. When proficient, one can know another’s mind without looking at the color of the blood.
### Recollection of Past Lives (pubbenivāsānussati-ñāṇa)
**Method of practice**
1. After entering and emerging from the fourth jhāna, begin by recollecting what has just occurred, then keep going further back until one recalls past lives.
2. If the recollection is not clear enough, enter the fourth jhāna again; after emerging, continue.
When you get into deep meditation, these five hindrances disappear, and one of the ones which disappears—which I think is the most interesting and fascinating of these five hindrances—is doubt. I say that because for years and years and years, I didn’t understand what doubt actually is.
Sometimes you know you have memories, but was that accurate or not? But when you have an experience of a deep meditation, it’s so clear. It leaves a very, very powerful imprint on your mind. You can recall it just so easily, much more easily than ordinary memories, because the hindrance of doubt has been eradicated for many, many hours. And that was a kind of a strange part of these five hindrances which took a long time for me to really get my mind around and understand it.
When those hindrances are disappeared, the only word which I can use—the only English word which is remotely similar but is still not good enough—is like a trauma. If you’ve ever had a deep trauma, you’ve been very close to death, then sometimes you can’t get it out of your mind. It’s so easy to recall. Ordinary memories are not as recallable. But this is what happens also when you have no dangerous experiences, but incredibly pleasant experiences. The pleasure, the power of these deep meditations, are so great that you can just turn your mind to them, and they’re right there back again—not just being right inside them, but actually you can get all the details back so easily.
And that’s a wonderful thing to know, because it means you don’t have to worry: “I better sort of think about this and work it out now because I might forget it later on.” If it really is a deep meditation, you can’t forget. You can recall it so easily, and you know what you recall is so accurate.
Okay, I'll tell this story—that I've got to be very careful, you know, with personal experiences. I have to be careful because it's against our Vinaya rules for monks and nuns as well. But I've told this little anecdote many times, so you know it is just inside the rules. I know all the loopholes. That's why I studied the Vinaya—that's where I learned my pali. Because I know all the loopholes and how far I can go and how I can't go.
So this was one of those early times over here in Bodhinyana Monastery. I had a nice meditation, and as I was coming out afterwards, I had this kind of insight—the insights come from nowhere, and I don't know why I had this idea. It was: "What is my earliest memory?" That anecdote I've said many times. And because my mind was just so clear, when I asked myself, "What is my earliest memory?" straight away I had—as I mentioned—that you can recall it so easily. You don't have to think; you just point your mind to that experience so many years ago, and it's straight back in your head. And first, immediately when I said that, I had this smell in my nose—not a sight, not a physical feeling, but a smell. And the odor was of my baby’s pram when I was only a few weeks old. I hadn't studied medicine or what happens to kids as they grow up and how their brain develops, but it was a smell—immediate recognition. That’s the pram in which I grew up in the first weeks of my life. It's a pretty early memory, qualifies.
And then the interesting thing was—you could, I could explore it now. It's almost like as soon as I recognized, "That's me, my baby's pram," it was like I was back in there again. I remember just like crawling under the covers, feeling them, seeing their colors, and what else was in there. You could do that. Kind of weird, but you remembered everything. My pram—my parents were poor, but it was just, you know, a black and a few light white sheets. But the one thing which I always remember: they had my favorite toy in that pram, which was this light blue—I still don't know if it was porcelain or plastic, probably plastic—little pig. And I still remember the name which my mother used to call it: Porky. The original! But I still remember that. And it had little beans or something inside it, and she would shake it, which delighted me for some reason.
But also that was just sound and sight. But what really I was fascinated with: I knew my pram, and I knew my mother not by how she looked, but by how she smelt. Isn't it like a sort of a dog? The smell is just so prominent. As a baby in those first weeks of life, the smell was the most prominent of the senses. And it was that particular experience which, when I told others what had happened, they were fascinated because I never was taught that before—that smell is just how babies find their way around their sort of environment, their loved ones. But that's what I found out. And people who know more than I know about the development of a brain of a baby said that's totally correct. Early days of your life, your sense of smell is a dominant sense.
So I say that to any mothers who've just got a very young kid: please don't change your perfume. It will confuse everything about your kids' recognition of you. There's lots of other stories, but the main part of that story was I can recall it even now—the memory of it is so long-lasting and clear, and you know you're not imagining this. Imaginations are totally different; this is like a clear memory. That's the same with anybody else who goes deeper into "What's your earliest memory? Earlier, please," and get into past life or between-life memories. You're not making this up.
It's hard to convince people of this who don't even believe it's possible—"I don't believe in rebirth and previous lives." But if you look at that quality of that memory, even the quality of the experience, it's just without any doubt—that hindrance has been suppressed for a while. Well, that means you don't have to think about what's happening; enjoy the experience, which is fascinating. And number two, you know that what you experience you can recall so easily. When you come out of these meditations, then you can ask the questions. Then you can use that mind of analyzing, exploring, because you've gathered the material. Now you can test it. Does that make sense to you? It's a great relief to me to know just how true that is. And so you don't have to go thinking and disturbing the meditation—get some more details.
And also just to let you know—when I've been teaching this for so many years—that sometimes I remember just one gentleman. He said, "Ajahn, please don't teach that anymore to lay people." I said, "Why?" And he said because he got, you know, his early memories when he was a baby, and he said, "Earlier, please," then he got some very unpleasant experiences of him dying. And I apologized to him and said, "I should have figured that one out. When you go 'earlier, please,' what's the most powerful experience you've had in your previous life? Usually your death moments—or actually just before your death moments—because dying is often because of some painful sickness or because of some accident." And if you start recording the painful experiences, that's hard to bear. It really is like you're back in there; it's happening to you; it's real.
So don't be concerned. Just if that ever happens, tell yourself, "Earlier, please." In that state of mind—you just out of meditation, but you still have the power of the mind—you'll be amazed at just how the mind just behaves. You just say, "Earlier, please," and it goes earlier. It doesn't sort of—you don't force it. If you have to force anything, it's not real. Just a quick suggestion, "Earlier, please," and you just go back earlier. So you can still have these amazing experiences, and you can prove for yourself that rebirth actually happened—you have lived before. Sometimes people say, "Show us the proof." This is how you see the proof. So anyway, this is how to deal with this.
----Ajahn Brahm
2025 April (5/19) | 9 day Retreat | Ajahn Brahm
https://www.youtube.com/watch?v=4ODItjJlUxM&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=5
當你進入深度禪定時，這五種障礙（五蓋）便會消失。其中我認為最有趣且最引人入勝的，就是「疑」的消失。我這樣說是因為，在許多年裡，我一直不明白「疑」的真正本質是什麼。
有時候，你明明知道自己有記憶，但那些記憶真的準確嗎？然而，當你經歷一次深度禪修時，那體驗是如此清晰。它會在你的心中留下非常、非常強烈的印記。你可以極其輕易地回憶起它，比回憶普通記憶容易得多——因為「疑」的障礙已經被根除好幾個小時了。這五蓋中的「疑」，曾花了我很長的時間才能真正理解與領會。
當這些障礙消失後，唯一能形容這種狀態的英文詞彙——雖有些類似但仍不足以完全表達——就像「創傷」。如果你曾經歷深刻的創傷，例如瀕臨死亡，有時那記憶便會縈繞不去，異常容易被喚起。普通的記憶並沒有這麼強的再現力。但這同樣也會發生在並非危險、而是極度愉悅的體驗中。深度禪修所帶來的愉悅與力量是如此強大，只要你將心轉向它，它就會立刻完整重現——不僅僅是感受到它，你實際上可以輕鬆地回想起所有細節。
這是一件值得了解的奇妙之事，因為這意味著你不必擔心：「我最好現在好好思考、理清這些，以免之後忘記。」如果那真的是深刻的禪修體驗，你絕不會忘記。你可以如此輕易地憶起，並且知道你所回憶的內容是如此精準。
好的，我來說這個故事——我必須非常小心，你知道的，關於個人體驗的部分。我得謹慎，因為這會違反了我們比丘和比丘尼的戒律。不過這個小故事我已經講過很多次了，所以你知道這還在界線之內。我清楚所有的「漏洞」。這就是為什麼我研讀戒律——我在那裡學到了我的巴利文。因為我了解所有的漏洞，知道可以說到什麼程度，以及什麼不能說。
這是在菩提雅納寺早期發生的一件事。有一次很好的禪修，結束後我正出來時，突然有了一個領悟——這種領悟不知從何而來，我也不知道為什麼會冒出這個念頭。那就是：「我最早的記憶是什麼？」這個故事我講過很多次了。因為當時我的心非常清明，當我問自己「我最早的記憶是什麼？」時，立刻就——就像我提過的——你能非常輕易地憶起。你不需要思考；你只需將心指向那麼多年前的體驗，它就立刻回到你的腦海中。首先，當我這麼一問，我立刻聞到一種氣味——不是景象，不是身體感覺，而是氣味。那個氣味，是我嬰兒時期的嬰兒車的味道，那時我才幾週大。我沒有學過醫學，也不了解孩子成長過程中會發生什麼、大腦如何發育，但那是一種氣味——立刻就能辨認出來。那就是我生命最初幾週所待的嬰兒車。這算是非常早期的記憶，夠格了。
接著有趣的是——你可以，我當時可以進一步探索它。幾乎就在我認出「那就是我，我的嬰兒車」的瞬間，我彷彿又回到了那裡。我記得當時就像在毯子底下爬動，感受它們，看到它們的顏色，以及那裡還有什麼。你可以做到這樣。有點奇怪，但你記起了所有細節。我的嬰兒車——我家境貧窮，它就只是，你知道的，黑色的，鋪了幾條淺白色的毯子。但我一直記得的一件事是：他們在那輛嬰兒車裡放了我最喜歡的玩具，那是一隻淺藍色的——我到現在還不確定是陶瓷還是塑膠，大概是塑膠的——小豬。我仍然記得我母親叫它的名字：Porky。原版的那個！但我還記得那個。它裡面裝了小豆子之類的東西，她會搖晃它，不知道為什麼這讓我非常開心。
但那只是聲音和影像。真正讓我著迷的是：我認得我的嬰兒車，我認得我的母親，不是憑她的樣貌，而是憑她的氣味。這不是很像狗那樣嗎？氣味就是如此突出。作為生命最初幾週的嬰兒，嗅覺是所有感官中最突出的。正是這個特別的體驗，當我告訴別人發生了什麼事時，他們都覺得很神奇，因為我以前從沒被教過——氣味就是嬰兒認識周遭環境、辨認親人的方式。但這是我自己發現的。而那些對嬰兒大腦發展比我了解更多的人說，這完全正確。在你生命的最初階段，你的嗅覺是主導的感官。
所以我要對任何剛有新生兒的母親說：請不要更換你的香水。這會完全混亂你的孩子對你的辨認。還有很多其他故事，但這個故事的主要部分是，我直到現在還能回憶起來——那段記憶是如此持久且清晰，而且你知道你不是在幻想。幻想是完全不同的；這就像清晰的記憶。對於任何更深入探索「你最早的記憶是什麼？再早一點，請說」並進入前世或生與生之間記憶的人來說，情況也是一樣的。你不是在編造。
很難讓那些甚至不相信這可能的人信服——「我不相信輪迴和前世」。但如果你仔細審視那段記憶的品質，甚至那段體驗的品質，它就是毫無疑問——那種懷疑的障礙已經被抑制了一段時間。嗯，這意味著你不需要去思考正在發生什麼；享受這段體驗吧，這非常迷人。第二，你知道你所經歷的，可以如此輕易地回憶起來。當你從這些禪修中出來後，你就可以提問。然後你可以運用那顆分析、探索的心，因為你已經收集了材料。現在你可以驗證它。這對你有意義嗎？對我來說，知道這是多麼真實，是一種極大的安慰。因此，你不必在禪修中不斷思考並打擾它——去獲取更多細節吧。
另外也想讓你知道——在我教授這個方法這麼多年後——我有時會想起一位男士。他說：「尊者，請不要再對在家人教這個了。」我問：「為什麼？」他說因為他觸及了，你知道的，他嬰兒時期的早期記憶，然後他說「再早一點，請說」，接著他經歷了一些他自己死亡的非常不愉快的體驗。我向他道歉並說：「我應該想到這一點的。當你問『再早一點，請說』時，你在前世最強烈的體驗是什麼？通常是你死亡的時刻——或者實際上就在死亡之前——因為死亡常常是由於某種痛苦的疾病或某種意外。」如果你開始記錄那些痛苦的體驗，那會很難承受。那真的就像你回到了當時；它正在發生在你身上；它是真實的。
所以不用擔心。如果這種情況真的發生，只要告訴自己：「再早一點，請說。」在那種心境下——你剛結束禪修，但心仍保有力量——你會驚訝於心識的自然運作。你只要說「再早一點，請說」，它就會往前。並不是——你不需要強迫它。如果你需要強迫任何事，那就不真實了。只是一個快速的建議，「再早一點，請說」，你就會回到更早的時刻。所以你仍然可以擁有這些奇妙的體驗，而且你可以親自證明輪迴確實發生過——你曾經活過。有時人們說：「給我們看證據。」這就是你看到證據的方式。總之，這就是處理這類情況的方法。
——阿姜布拉姆
2025年4月（5/19）| 阿姜布拉姆九日禪修講座
https://www.youtube.com/watch?v=4ODItjJlUxM&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=5
天眼智確實很有利益。其實修行的方法並不難，只是很平常的事，只要我們能夠戰勝心的散亂情緒就夠了。
我們不會全部都散亂的。
在愛欲、欲樂方面不散亂，
在瞋怒、怨恨方面不散亂，
在思慮外在事物方面不散亂，
在懷疑方面也不散亂。
就這樣把心直直地釘住，培養心力，直直地釘在我們所要的所緣、我們所要的影像上。
其實就只是這樣而已，一點也不難，一點也不沉重。
對於那些說做不到的人，其實這樣做需要投資多少呢？
如果我們認真去做，每次五分鐘就夠了。
坐著專注於火的影像也好、白色的影像也好、光明的影像也好，
睜著眼睛看著影像，讓心的所緣穩固安住，在五分鐘內，絕不允許心逃避到其他狀態去。
關於這些狀態，有人喜歡講很多，
誰知道呢？知道的人也有，不知道的人也有。
總之，絕對不允許心與其他所緣結合，
讓心就那樣穩固安住。
這完全只取決於心力而已，
沒有任何東西是困難或辛苦的
**English Translation:**
This Divine Eye Knowledge is truly beneficial. In reality, the method of practice is not difficult at all. It is something ordinary—we only need to be able to overcome the restless and scattered states of the mind.
We do not have to eliminate all restlessness completely.
We simply do not let the mind scatter in the direction of love and sensual desire.
We do not let it scatter in the direction of anger and ill-will.
We do not let it scatter in the direction of thinking about external objects.
We do not let it scatter in the direction of doubt.
Just plant it firmly and straight. Build up the strength of mind and plant it firmly and upright in the mental object we want, in the nimitta (mental image) we want.
That is really all there is to it—nothing difficult, nothing heavy.
For those who say they cannot do it: how much investment does this method actually require?
If we are serious about it, five minutes at a time is enough.
Sit and hold the image of fire, or a white image, or an image of light—whatever works. Keep the eyes open, look at the image, and make the mind stay firmly with that object. Within five minutes, do not allow the mind to slip away into any other state.
People like to talk a lot about these “states.” Who really knows about them? Some people know, some people don’t.
In any case, absolutely refuse to let the mind join with any other object. Keep the mind stable right there.
This depends solely on the strength of one’s determination.
Nothing about it is difficult or burdensome at all.
---
**Thai (Original text, cleaned for readability):**
ทิพจักขุญาณนี้มันมีประโยชน์ ความจริงวิธีปฏิบัติก็ไม่มีอะไรยาก เป็นของธรรมดาๆ ที่เราจะสามารถชนะอารมณ์ฟุ้งซ่านของจิตได้เสียอย่างเดียว
เราไม่ซ่านไปทั้งหมดหรอก
ซ่านในด้านความรัก ในกามารมณ์เราก็ไม่ซ่าน
ซ่านในด้านความโกรธ ความพยาบาทเราก็ไม่ซ่าน
ซ่านในด้านคิดถึงอารมณ์ภายนอก เราก็ไม่ซ่าน
ซ่านในด้านแห่งความสงสัย เราก็ไม่ซ่าน
ปักมันตรงเข้าไว้ สร้างกำลังใจปักตรงดิ่งในอารมณ์ที่เราต้องการ ในนิมิตที่เราต้องการ
นี่ความจริงมันก็แค่นี้ ไม่มีอะไรยาก ไม่มีอะไรหนัก
สำหรับท่านที่บอกว่าทำไม่ได้ ความจริงการทำแบบนี้มันลงทุนสักเท่าไร
ถ้าเราจะเอากันจริงๆ ครั้งละ ๕ นาทีพอ
นั่งจับภาพไฟก็ดี ภาพสีขาวก็ดี ภาพแสงสว่างก็ดี
ลืมตาดูภาพ จับอารมณ์ให้ทรงตัวให้ได้ ภายใน ๕ นาที จะไม่ยอมให้จิตหลีกเลี่ยงไปสู่สภาวะอย่างอื่น
เรื่องสภาวะนี่ชอบพูดนัก ใครเขาจะรู้เรื่อง ไอ้ที่รู้ก็มี ไม่รู้ก็มี
เป็นอันว่าไม่ยอมให้จิตกับอารมณ์อื่นเป็นอันขาด ให้จิตทรงตัวอยู่ตามนั้น
นี่มันขึ้นอยู่กับกำลังใจอย่างเดียวเท่านั้น
ไม่มีอะไรเลยเป็นของยากของลำบาก
---
**Vietnamese Translation:**
Thiên Nhãn Thông này thật sự rất hữu ích. Thực ra phương pháp thực hành chẳng có gì khó khăn. Đó chỉ là việc bình thường — chúng ta chỉ cần có thể chiến thắng được những trạng thái tâm tán loạn, phóng dật mà thôi.
Chúng ta không cần phải hết sạch mọi sự tán loạn.
Không để tâm tán loạn về phía ái dục, dục lạc.
Không để tâm tán loạn về phía sân hận, thù hằn.
Không để tâm tán loạn về phía suy nghĩ đến các đối tượng bên ngoài.
Không để tâm tán loạn về phía nghi ngờ.
Chỉ cần đóng chặt nó thẳng vào. Xây dựng lực tâm, đóng thẳng và vững chắc vào đối tượng tâm mà mình muốn, vào tướng (nimitta) mà mình muốn.
Thực ra chỉ có vậy thôi, chẳng có gì khó, chẳng có gì nặng nề.
Đối với những vị nói rằng không làm được: Thực ra cách làm này cần đầu tư bao nhiêu?
Nếu chúng ta làm thật sự nghiêm túc, mỗi lần chỉ cần 5 phút là đủ.
Ngồi giữ lấy hình ảnh của lửa cũng được, hình ảnh màu trắng cũng được, hình ảnh ánh sáng cũng được.
Mở mắt nhìn hình ảnh, nắm giữ đối tượng tâm cho thật vững chắc trong vòng 5 phút, tuyệt đối không cho phép tâm trốn tránh sang bất kỳ trạng thái nào khác.
Về chuyện “trạng thái” này người ta hay nói nhiều lắm. Ai biết được? Người biết cũng có, người không biết cũng có.
Tóm lại, tuyệt đối không để tâm kết hợp với bất kỳ đối tượng nào khác. Hãy để tâm vững chắc ở đúng chỗ đó.
Việc này chỉ phụ thuộc vào lực tâm quyết tâm mà thôi.
Chẳng có gì khó khăn hay vất vả cả.
----Luang Por Lersi Lingdam