十隨念禪修法 The ten recollections meditation methods

《佛隨念修法 The Practice of Recollection of the Buddha》  

（可參考《清淨道論》、《增支部 AN 6.25》等）

這是培育止禪（samatha）的方法之一。

有數個方法去修習，但禪修的要訣、前提就是放鬆、放下到極點：

1. 把「Itipi so」整句不斷重複念誦，這是誦經的訓練。心將能夠培育一定程度的禪定。

2. 選其中一個名號，然後不斷在心中默念。泰國森林派一般會用「Buddho」作為禪修業處。不斷專注下去，可以獲得內心的平靜、喜悅，甚至證得各種禪那。

3. 在心中想像佛陀的影像，然後不斷專注於祂。這樣也能夠獲得內心的平靜和喜悅。

4. 也可以不斷思維佛陀的種種美德、特徵（下面就讓大家了解佛陀有什麼德行）。只需隨心思維，不斷思維下去時，就會生起內心的平靜和喜悅。

巴利文的佛陀名號特定句是這樣的：

**Itipi so bhagavā arahaṁ sammā-sambuddho,**  

**Vijjā-caraṇa-sampanno sugato lokavidū,**  

**Anuttaro purisa-damma-sārathi,**  

**Satthā deva-manussānaṁ buddho bhagavāti.**

那位世尊正是：

[1] **阿羅漢**

1. 遠離煩惱  

2. 破除煩惱之賊  

3. 破除輪迴  

4. 應受資具的供養  

5. 不秘密地行惡  

[2] **正等覺者**（Sammā-sambuddho）  

1. 自己正覺一切法，例如四聖諦  

[3] **明行具足**（Vijjā-caraṇa-sampanno）  

1. 明：獲得三明（天眼明、宿命明、漏盡明）／八明（六通 + 觀智 + 意所成神變——即變出一個意生身的能力）  

2. 行：各種美德，例如守護根門、飲食知量、致力於清醒、具有七法（信、慚、愧、多聞、精進、念、慧）、具有禪那  

[4] **善逝**（Sugato）  

1. 具有正行（由於上述的行，已斷除一切煩惱／由於完成了三十波羅蜜而給予一切世間利益與快樂／不作欲樂之行和苦行）  

2. 具有正語（即是在適當的場合說妥當的話）  

[5] **世間解**（Lokavidū）  

1. 完全了解整個世界  

[6] **無上士**（Anuttaro purisa）  

1. 佛陀的戒、定、慧、解脫、解脫知見，沒有人能相比  

[7] **調御丈夫**（Damma-sārathi）  

1. 他能調御其應調御的眾生  

[8] **天人師**（Satthā deva-manussānaṁ）  

1. 是天神與人類的導師  

[9] **佛陀**（Buddho）  

1. 已經覺悟了一切所應知道的  

2. 自己覺悟四聖諦，亦令其他有情覺悟  

[10] **世尊**（Bhagavā）  

1. 有最勝的德行，是一切有情中最上，是尊敬的老師  

*當禪修者信心退落，內心乏味時，最佳武器是修佛隨念。

(Can also refer to the *Visuddhimagga* (Path of Purification), *Aṅguttara Nikāya AN 6.25*, etc.)

This is one of the methods for cultivating stillness meditation (samatha).

There are several ways to practice it, but the key and prerequisite for meditation is complete relaxation and letting go to the utmost degree:

1. Repeatedly recite the full "Itipi so" phrase aloud—this is a form of chanting training. The mind will be able to develop a certain degree of stillness.

2. Select one of the honorific titles and continually repeat it silently in the mind. In the Thai Forest Tradition, "Buddho" is commonly used as a meditation object. By continually focusing on it, one can attain inner peace, joy, and even realize various levels of jhāna.

3. Visualize the image of the Buddha in the mind and continually focus on it. This too can bring about inner peace and joy.

4. One can also continually reflect on the various virtues and qualities of the Buddha (below is an explanation of the Buddha's qualities for everyone's understanding). Simply reflect casually; as one continues to contemplate, inner peace and joy will arise.

The Pāli formula for the Buddha's qualities is as follows:

**Itipi so bhagavā arahaṁ sammā-sambuddho,**  

**Vijjā-caraṇa-sampanno sugato lokavidū,**  

**Anuttaro purisa-damma-sārathi,**  

**Satthā deva-manussānaṁ buddho bhagavāti.**

That Blessed One is indeed:

[1] **Arahant** (Arahaṁ)  

1. Far removed from defilements  

2. Having destroyed the thieves of defilements  

3. Having broken the cycle of rebirth  

4. Worthy of receiving requisites and offerings  

5. Not committing evil in secret  

[2] **Perfectly Enlightened One** (Sammā-sambuddho)  

1. Having perfectly awakened to all phenomena by himself, such as the Four Noble Truths  

[3] **Endowed with Clear Vision and Virtuous Conduct** (Vijjā-caraṇa-sampanno)  

1. Clear Vision: Attained the three knowledges (celestial eye, recollection of past lives, destruction of taints) / or the eight knowledges (six higher knowledges + insight knowledge + the ability to create a mind-made body)  

2. Virtuous Conduct: Possessing various virtues, such as guarding the sense doors, moderation in eating, dedication to wakefulness, possessing the seven factors (faith, moral shame, fear of wrongdoing, learning, energy, mindfulness, wisdom), and possessing jhāna  

[4] **Well-Gone** (Sugato)  

1. Possessing right conduct (having eradicated all defilements through the above virtues / having completed the thirty perfections to bestow benefits and happiness on all worlds / not engaging in sensual pleasures or extreme asceticism)  

2. Possessing right speech (speaking appropriate words in suitable situations)  

[5] **Knower of the World** (Lokavidū)  

1. Fully understanding the entire world  

[6] **Incomparable Leader of Persons to be Tamed** (Anuttaro purisa)  

1. The Buddha's precepts, stillness, wisdom, liberation, and knowledge of liberation are incomparable to anyone  

[7] **Teacher of Gods and Humans** (Damma-sārathi)  

1. Able to train those beings who are trainable  

[8] **Teacher of Gods and Humans** (Satthā deva-manussānaṁ)  

1. The teacher of gods and humans  

[9] **Buddha** (Buddho)  

1. Having awakened to everything that should be known  

2. Having awakened to the Four Noble Truths himself and enabling other beings to awaken  

[10] **Blessed One** (Bhagavā)  

1. Possessing the most supreme virtues, foremost among all beings, a teacher worthy of reverence  

*When a meditator's faith declines or the mind feels dull and uninspired, the best remedy is to practice recollection of the Buddha.

《法隨念修法》

(也可以參考清淨導論,AN6.25)

這是培育止禪的方法之一。

禪修的同時要放鬆、放下到極點

可以有幾種禪修方法：

1. 整句不斷念誦，作為誦經的訓練，可以培育一定程度的定力

2. 選其中一個詞，例如‘svākkhāto’，然後不斷在心中專注默念，讓心慢慢平靜、喜悅，甚至證得各種禪那

3. 根據以下所提供的內容，或者自己隨心思維佛法的偉大、各種美好特質，讓心慢慢平靜、喜悅，甚至證得各種禪那

憶念的內容如下：

‘svākkhāto[1] bhagavatā dhammo

sandiṭṭhiko[2] akāliko[3] ehipassiko [4]

opaneyyiko[5] paccattaṃ veditabbo viññūhī [6]’ti

法是：

（一）善說，

1.      教法方面

a.      佛陀所說的初中後都是善的

b.      有意義，有文采的

c.      不顛倒是非的

2.      出世間法方面：

a.      八聖道是不採取極端的苦行和沉迷欲樂--這兩種極端而從中道的，說此中道故為善說

b.      各種道果是止息煩惱的，說此煩惱的止息故為善說

c.      涅槃的自性是常恒、不死、安全所、皈依處等，說常恒等的自性故為善說

（二）可見的

1.      證得四向四果及涅槃九種出世間法的人，他們不是依照對別人的信仰的，而是依照自己親身體驗的

（三）無時間限制

1.      四聖諦無論任何時候都適用，誰實踐就會立刻見到效果

（四）請你來見的

1.      因為我們嚐過佛法的清涼滋味，所以也邀請你來試試

（五）引導的

1.      引導進入涅槃--最高的快樂--的

（六）智者各自證知的

1.      智者自己證知：我修道，我證果，我證滅

《The Practice of Recollection of the Dhamma  》

(Can refer also to the *Visuddhimagga* (Path of Purification), *Aṅguttara Nikāya AN 6.25*, etc.)

This is one of the methods for cultivating stillness meditation (samatha).

While meditating, maintain complete relaxation and letting go to the utmost degree.

There are two main ways to practice:

1. Repeatedly recite the full phrase as a form of chanting training, which can develop a certain degree of stillness.  

2.Select one of the words, such as ‘svākkhāto’, and then continually focus on silently repeating it in the mind, allowing the mind to gradually become calm and joyful, and even attain various levels of jhāna.

2. Based on the content provided below, or by freely reflecting on the greatness of the Buddha's Dhamma and its various wonderful qualities, allow the mind to gradually become calm and joyful, and even attain various levels of jhāna.

The content for recollection is as follows:

**‘Svākkhāto[1] bhagavatā dhammo**  

**sandiṭṭhiko[2] akāliko[3] ehipassiko[4]**  

**opaneyyiko[5] paccattaṃ veditabbo viññūhī[6]’ti**

The Dhamma is:

(1) **Well-Proclaimed** (Svākkhāto)  

1. In terms of the teaching:  

   a. What the Buddha taught is good in the beginning, middle, and end.  

   b. It is meaningful and eloquent.  

   c. It does not confuse right and wrong.  

2. In terms of the supramundane Dhamma:  

   a. The Noble Eightfold Path avoids the two extremes of severe asceticism and indulgence in sensual pleasures—it is the Middle Way; proclaiming this Middle Way makes it well-proclaimed.  

   b. The various noble paths and fruits lead to the cessation of defilements; proclaiming this cessation of defilements makes it well-proclaimed.  

   c. The nature of Nibbāna is permanent, immortal, secure, a refuge, etc.; proclaiming this permanent nature and so forth makes it well-proclaimed.

(2) **Visible Here and Now** (Sandiṭṭhiko)  

1. Those who attain the four paths, four fruits, and the nine supramundane states including Nibbāna do so not based on faith in others, but through their own direct experience.

(3) **Timeless** (Akāliko)  

1. The Four Noble Truths are applicable at any time; whoever practices them will immediately see the results.

(4) **Inviting Inspection** (Ehipassiko)  

1. Having tasted the coolness and benefit of the Dhamma ourselves, we invite you to come and see for yourself.

(5) **Leading Onward** (Opaneyyiko)  

1. It leads onward to Nibbāna—the highest happiness.

(6) **To Be Personally Realized by the Wise** (Paccattaṃ veditabbo viññūhī)  

1. The wise realize for themselves: "I cultivate the path, I attain the fruit, I realize cessation."

《僧隨念修法》

(也可以參考清淨導論,AN6.25)

這是培育止禪的方法之一。

禪修的同時要放鬆、放下到極點

可以有幾種禪修方法：

1.整句不斷念誦，作為誦經的訓練，可以培育一定程度的定力

2.選其中一個詞，例如‘suppaṭipanno’，然後不斷在心中專注默念，讓心慢慢平靜、喜悅，甚至證得各種禪那

3.根據以下所提供的內容，或者自己隨心思維四雙八士的偉大、各種美好特質，讓心慢慢平靜、喜悅，甚至證得各種禪那

4.在心中憶念起我們有信心的高僧大德的影像，然後不斷專注他，心就會慢慢平靜、喜悅，甚至證得各種禪那

憶念的內容如下(建議背誦)：

suppaṭipanno善行道者[1] bhagavato sāvakasaṅgho,

ujuppaṭipanno正直行道者[2] bhagavato sāvakasaṅgho,

ñāyappaṭipanno真理行道者[3] bhagavato sāvakasaṅgho,

sāmīcippaṭipanno正當行道者[4] bhagavato sāvakasaṅgho,

yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā[5],

 esa bhagavato sāvakasaṅgho

āhuneyyo pāhuneyyo dakkhiṇeyyo [6] añjalikaraṇīyo [7]

anuttaraṃ puññakkhettaṃ lokassā[8]’ti

僧眾是：

[1]善行道者

1.      在踏上聖道，邁向聖果中的人，因他們具足正行道故為善行道

2.      在證得果位的人，由於過去的正道而證得其當證的

[2]正直行道者

1.      不取兩種極端依於中道而行道

2.      捨棄了身語意的彎曲及不正等的過失行道

[3]真理行道者

1.      「真理」即涅槃，為涅槃而行道，故為「真理行道」

[4]正當行道者

[5]四雙八士

1.      即步入初道者及證得須陀洹果者為一雙，像這樣共有四雙

2.      八士是依單人來說

[6] 應該被奉獻、應該被供奉、應該被供養

1.      因為能令施者有大果

2.      實無尊客如僧眾，因為僧眾僅在一佛期間可見，而且純一無雜，具備令人敬愛的（戒等）諸法故

[7]值得合掌

[8]世間無上的福田

《The Practice of Recollection of the Sangha  》

(Refer also to the *Visuddhimagga* (Path of Purification), *Aṅguttara Nikāya AN 6.25*, etc.)

This is one of the methods for cultivating stillness meditation (samatha).

While meditating, maintain complete relaxation and letting go to the utmost degree.

There are several ways to practice:

1. Repeatedly recite the full phrase as a form of chanting training, which can develop a certain degree of stillness.

2. Select one of the words, such as ‘suppaṭipanno’, and then continually focus on silently repeating it in the mind, allowing the mind to gradually become calm and joyful, and even attain various levels of jhāna.

3. Based on the content provided below, or by freely reflecting on the greatness of the four pairs and eight types of noble persons and their various wonderful qualities, allow the mind to gradually become calm and joyful, and even attain various levels of jhāna.

4. Bring to mind the image of highly respected elder monks or great teachers in whom you have faith, and continually focus on them; the mind will gradually become calm and joyful, and even attain various levels of jhāna.

The content for recollection is as follows (recommended to memorize):

**Suppaṭipanno[1] bhagavato sāvakasaṅgho,**  

**Ujuppaṭipanno[2] bhagavato sāvakasaṅgho,**  

**Ñāyappaṭipanno[3] bhagavato sāvakasaṅgho,**  

**Sāmīcippaṭipanno[4] bhagavato sāvakasaṅgho,**  

**Yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā[5],**  

**Esa bhagavato sāvakasaṅgho**  

**Āhuneyyo pāhuneyyo dakkhiṇeyyo[6] añjalikaraṇīyo[7]**  

**Anuttaraṃ puññakkhettaṃ lokassā[8]’ti**

The Sangha is:

[1] **Of Good Practice** (Suppaṭipanno – Practicing Well)  

1. Those on the path toward the noble fruits practice rightly, hence they practice well.  

2. Those who have attained the fruits have realized what should be realized through past right practice.

[2] **Of Upright Practice** (Ujuppaṭipanno – Practicing Straightly)  

1. They avoid the two extremes and practice the Middle Way.  

2. They have abandoned crookedness and wrongdoing in body, speech, and mind, thus practicing straightly.

[3] **Of True Practice** (Ñāyappaṭipanno – Practicing Toward the Truth)  

1. "Truth" refers to Nibbāna; they practice for the sake of Nibbāna, hence practicing toward the truth.

[4] **Of Proper Practice** (Sāmīcippaṭipanno – Practicing Properly)

[5] **The Four Pairs and Eight Noble Persons**  

1. Consisting of those entering the first path and those who have attained the Stream-Entry fruit as one pair—and similarly for the other three pairs.  

2. The eight persons are counted individually.

[6] **Worthy of Offerings, Worthy of Hospitality, Worthy of Gifts**  

1. Because they bring great fruit to the giver.  

2. There are no guests more worthy than the Sangha, as the Sangha appears only during the time of one Buddha, is pure and unmixed, and possesses lovable qualities (such as virtue).

[7] **Worthy of Reverential Salutation** (with joined palms)

[8] **The Supreme Field of Merit in the World**

《戒隨念修法 The Practice of Recollection of Virtue/ precepts》  

如果自己的戒行良好，就可以用這個方法去培育禪定。

禪修時保持放鬆、放下到極點

不斷憶念起自己沒有毀壞、清淨的戒德（例如五戒/十善業/ 八戒/十戒/比丘戒等等）其他一切美德也可以用來憶念，例如少欲、知足、謙遜、孝順、感恩、慚愧、慈悲、孝順、忍辱、原諒、公正、不疏忽大意、精進等等

 如此不斷專注、思維，心就會變得平靜、喜悅，甚至可以抵達禪那的水平

If our own moral conduct (sīla) is good and intact, we can use this method to cultivate stillness (samādhi).

During meditation, maintain a state of complete relaxation and letting go to the utmost degree.

Continually bring to mind your unbroken and pure moral virtues (for example, the Five Precepts, the Ten Wholesome Actions, the Eight Precepts, the Ten Precepts, the Bhikkhu Precepts, etc.). Other virtues can also be recollected, such as contentment, humility, filial piety, gratitude, shame and fear of wrongdoing, compassion, patience, forgiveness, justice, diligence, and mindfulness, among others.

By continually focusing and contemplating in this way, the mind will become calm and joyful, and it may even reach the level of jhāna

《布施隨念修法 The Practice of Recollection of Generosity  》

(可參照 AN6.25)

這是培育禪定的方法之一。

禪修時保持放鬆、放下到極點

憶念起我們最喜悅、最印象深刻的布施

然後不斷專注那時的清淨和感受

單單如此思維，就已經可以生起喜悅、平靜、清涼感，甚至可以抵達禪那的程度。

如果心不夠振奮、喜悅，可以思維：這真的是我的成就啊！在吝嗇的世人當中，我能去除吝嗇，作為布施者 

(Refer to AN 6.25: Anussatiṭṭhānasutta – Topics for Recollection)

This is one of the methods for cultivating stillness (samādhi).

During meditation, maintain a state of complete relaxation and letting go to the utmost degree.

Bring to mind your most joyful and most deeply impressive acts of generosity (dāna).

Then continually focus on the scenes and feelings from that time.

Simply by contemplating in this way, joy , peace, a sense of coolness and tranquility can arise, and it may even lead to the attainment of jhāna 

If the mind lacks energy or joy, you can boost it by reflecting: "This is truly my own accomplishment! Among people in this world who are stingy, I am able to overcome stinginess and act as a generous giver."

《天隨念禪修法 The Meditation Method of Recollection of Deities (Devatānussati)》

（可參考AN6.25）

這是培育禪定的方法之一。

放鬆、放下到極點後，有幾種方法可以修習：

1.思維有各種天界：四大王天，有三十三天，焰摩天，兜率天，化樂天，他化自在天，梵眾天等等---天神們因為具備對佛陀的信心、慷慨布施施、戒德、聽聞佛法；無常、苦、無我、不淨的智慧；所以死後投生到那裡。

而我也具有這樣對佛陀的信心、慷慨布施施、戒德、聽聞佛法；無常、苦、無我、不淨的智慧 （這部分可有可無）

如此思維下去，心就會變得快樂、平靜、清涼，甚至到達禪那的水平

2.選擇我們有信心的天神，基督徒/天主教徒可以是耶穌；北傳佛教徒可以是觀音菩薩等菩薩；道教徒可以是三清；民間信仰者可能是關帝、媽祖等等。

如果我們選擇的對象是觀音菩薩，那就想像祂的影像。然後不斷專注去那個影像那裡。如果不夠集中，可以不斷默念‘觀音，觀音，觀音.....’

如此集中下去，心就會變得快樂、平靜、清涼，甚至到達禪那的水平

有些基督徒/天主教徒祈禱，會想起上帝。這個也是屬於天隨念的一種，因為一想起上帝，他們的心就會平靜下來。

(Can refer to AN6.25)

This is one of the methods for cultivating stillness (samādhi).

After relaxing and letting go to the max, there are several ways to practice:

1. Contemplate the various heavenly realms: the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, Yāma Heaven, Tuṣita Heaven, Nimmānarati Heaven (Created Joy), Paranimmitavasavatti Heaven (He Who Controls What Is Created by Others), Brahma's Retinue Heaven, and so on.  

The devas (gods) in those realms were reborn there after death because they possessed faith in the Buddha, generosity in giving, keeping precepts, hearing of the Dhamma, and wisdom into impermanence, suffering, non-self, and impurity.  

And I too possess such faith in the Buddha, generosity in giving, keeping precepts, hearing of the Dhamma, and wisdom into impermanence, suffering, non-self, and impurity. (This part is optional.)  

By continuing to contemplate in this way, the mind becomes joyful, peaceful, cool, and may even reach the level of jhāna

2. Choose a divine being in whom we have faith.  

Christians/Catholics may choose Jesus; Mahāyāna Buddhists may choose Avalokiteśvara (Guanyin) Bodhisattva or other bodhisattvas; Taoists may choose the Three Pure Ones (Sanqing); those with folk beliefs may choose Guan Di (Guan Yu), Mazu, etc.  

 If the chosen figure is Avalokiteśvara Bodhisattva, visualize His/Her image. Then continually direct focused attention toward that image. If stillness is insufficient, silently recite repeatedly: "Guanyin, Guanyin, Guanyin..."  as an aid

By concentrating in this way, the mind becomes joyful, peaceful, cool, and may even reach the level of jhāna.

Some Christians/Catholics, when praying, think of God. This also belongs to the recollection of deities, because as soon as they think of God, their mind becomes calm and still.

《死隨念修法 The Practice of Recollection of Death (Maraṇānussati)》

這個禪法可以同時訓練止禪和觀禪

如果想訓練止禪，就放鬆和放下到極點，然後不斷默念‘死，死，死，死.....’，直到內心平靜下來，定力是可以達至禪那水平的。

當內心平靜下來後，可以修習觀禪：不斷思維這個身體隨時都會死，以去除對身體的執著。 

波羅蜜圓滿時可以證得道果、涅槃

*缺乏悚懼感，並對努力禪修感到無聊時，最佳武器是修死隨念

This meditation method can simultaneously train both **stillness meditation (samatha)** and **insight meditation (vipassanā)**.

If you wish to train stillness (samatha), relax and let go to the max, then continuously recite silently "death, death, death, death..." until the mind becomes calm. The stillness developed can reach the level of jhāna .

Once the mind has become calm, you can practice insight (vipassanā): continually contemplate that this body can die at any moment, in order to remove attachment to the body.  

When the pāramīs (perfections) are full, one can realize the noble path , fruit and attain Nibbāna.

*When there is a lack of sense of urgency (saṃvega) and one feels bored with diligent meditation practice, the best remedy is to practice recollection of death.

寂止隨念修法 Recollection of Peace (Upasamānussati) 

（可以參z照AN4.34,9.36,10.60，SN43.12-44 can make reference to AN4.34,9.36,10.60，SN43.12-44 ）

對於寂止隨念--其實即是涅槃隨念；可以有兩個方法去修

第一個，就是思維抵達涅槃時心的狀態。那些大修行人形容，就是心滿足、快樂到什麼都不需要。沒有任何痛苦、煩惱、不安、混亂，內心完全地清爽、飽滿、快樂。這是最高的快樂。

如果我們不斷把心投向涅槃的心境，我們的心也會傾向於它，內心也會變得清涼快樂。

第二個，就是憶念無餘涅槃的境界。當我們無餘涅槃時，身心現象完全地止息、不再延續下去了。那是最高的平靜、無擾動、無痛苦的狀態。

我們不斷地把心投向其中，心也會變得清涼、快樂和平靜

我們禪修時也應該保持徹底的放鬆和放下。 如此不斷禪修下去，便有機會讓禪那生起

 Regarding the Recollection of Peace (Upasamānussati) — which is actually the same as the Recollection of Nibbāna — there are two methods of practice:

**First method:** Contemplate the state of mind upon reaching Nibbāna.  

Great practitioners describe it as a mind that is completely content and happy, needing absolutely nothing more. There is no pain, no worry, no restlessness, no confusion at all. The mind is perfectly clear, refreshed, full, and joyful. This is the highest happiness.

If we repeatedly direct our mind toward this state of Nibbāna, our heart will naturally incline toward it, and we too will experience a cool, joyful, and peaceful inner state.

**Second method:** Recollect the realm of Nibbāna without remainder (anupādisesa-nibbāna).  

When we enter Nibbāna without remainder, all bodily and mental phenomena completely cease and no longer continue. It is the highest peace — a state of total stillness, without disturbance or suffering.

By repeatedly directing our mind toward this ultimate cessation, our heart will also become cool, joyful, and profoundly peaceful.

When we practice meditation, we should also maintain complete relaxation and letting go.  

If we continue to meditate in this way consistently, there will be an opportunity for jhāna to arise.

《呼吸禪修法 The Practice of Breath Meditation (Ānāpānasati)》

（參照 SN54.10）

1.      到林野，或到樹下，或到空屋 （總之就是空曠無人打擾的地方）

2.      坐下，盤腿

3.      定置端直的身體

4.      建立當下的念（心清明地覺知、覺察當下）後，具有正念地吸氣、呼氣。同時放鬆、放下到極點

5.      接著可以參考以下步驟：

【身】

1.      當吸氣、呼氣長時，知道吸氣、呼氣長

2.      當吸氣、呼氣短時，知道吸氣、呼氣短 （呼吸因為心漸漸平靜，而變得微細）

3.      當吸氣、呼氣時，留意著呼吸的全個過程

4.      當吸氣、呼氣時，使呼吸自行慢慢平靜、平息

【受】

5.      當吸氣、呼氣時，經驗著喜 

6.      當吸氣、呼氣時，經驗著樂  

7.      當吸氣、呼氣時，經驗著心行 （以上都是形容進入初禪時的狀態。進入初禪時全身會有電流流過般的喜悅。心行指的是心的情緒、狀態）

8.      當吸氣、呼氣時，使心行輕安 （慢慢拋下尋[心有時忘記呼吸，而重新把注意力投入呼吸]、伺[心維持對呼吸的覺知]、喜、樂等禪支，進入更高的禪那）

【心】

9.      當吸氣、呼氣時，經驗著心

10.   當吸氣、呼氣時，使心喜悅

11.   當吸氣、呼氣時，集中著心

12.   當吸氣、呼氣時，使心解脫 （這四步驟為進入第四禪，因為進入第四禪的心清爽、滿足、集中、解脫於其餘一切禪支和煩惱，心保持中捨）

完成了止禪的修習後，我們轉修觀禪

【法】

13.   當吸氣、呼氣時，隨觀呼吸的無常

14.   當吸氣、呼氣時，隨觀著離欲 （心因為看到無常而厭倦身心，慢慢鬆開對它們的執著）

15.   當吸氣、呼氣時，隨觀著滅 （心因為放下的力量而保持中立、不造作、一切內心的造作此時滅去。）  

16.   當吸氣、呼氣時，隨觀著捨離 （心捨棄了對呼吸、身心的執著）

禪修過後，不斷在日常生活中保持觀照呼吸下去，不要間斷，直到抵達痛苦的止息

(Reference: SN 54.10)

1. Go to a forest, to the root of a tree, or to an empty hut (in short, a quiet, open place free from disturbances).  

2. Sit down, cross-legged.  

3. Keep the body erect and straight.  

4. After establishing present-moment mindfulness (clear, bright awareness of the present), breathe in mindfully and breathe out mindfully. At the same time, relax and let go to the max~  

5. Then proceed with the following steps:

[Body (Kāya)]

1. When breathing in long, know "I am breathing in long"; when breathing out long, know "I am breathing out long."  

2. When breathing in short, know "I am breathing in short"; when breathing out short, know "I am breathing out short" (the breath becomes subtle as the mind gradually calms).  

3. While breathing in and out, attend to the entire process of the breath.  

4. While breathing in and out, allow the breath to calm and settle naturally on its own.

[Feelings (Vedanā)]

5. While breathing in and out, experience rapture.  

6. While breathing in and out, experience happiness.  

7. While breathing in and out, experience the mental formations (the above describe the state upon entering the first jhāna. Upon entering the first jhāna, a joyful sensation like electric currents flows through the whole body. Mental formations refer to the emotions and states of the mind).  

8. While breathing in and out, calm the mental formations (gradually letting go of initial application [when the mind momentarily forgets the breath and redirects attention to it], sustained application [maintaining awareness of the breath], rapture, and happiness—these jhāna factors—thus entering higher jhānas).

 [Mind (Citta)]

9. While breathing in and out, experience the mind.  

10. While breathing in and out, gladden the mind.  

11. While breathing in and out, concentrate the mind.  

12. While breathing in and out, liberate the mind (these four steps describes  the fourth jhāna, for the mind that enters the fourth jhāna is clear, content, concentrated, and liberated from all remaining jhāna factors and defilements; it abides in equanimity).

After completing the practice of stillness meditation (samatha), we turn to the practice of insight meditation (vipassanā).

#### [Dhammas]

13. While breathing in and out, observe the impermanence of the breath.  

14. While breathing in and out, observe dispassion (because the mind sees impermanence, it grows weary of body and mind and gradually releases attachment to them).  

15. While breathing in and out, observe cessation (due to the power of letting go, the mind remains neutral and non-fabricating; all inner fabrication ceases at this point).  

16. While breathing in and out, observe relinquishment (the mind abandons clinging to the breath, body, and mind).

After meditation sessions, continue to maintain mindful observation of the breath in daily life without interruption, until the complete cessation of suffering is reached.

《身至念修法/不淨觀禪修法 The Practice of  Contemplation of Impurity (Asubha Meditation)》

這個禪法可以同時訓練止禪和觀禪

止禪： 放鬆、放下到極點的同時，重複專注念誦其中一個身體部分的影像，例如‘頭髮、頭髮....’，便可以培育內心的平靜，甚至進入禪那。

觀禪：如果思維它們不乾淨、讓人厭倦的性質，為在修習觀禪，可以達到放下執著的效果。波羅蜜圓滿時就會生起道果、抵達涅槃

建議先培育內心的平靜、集中，再去思維，效果更好。

在修習觀禪時，可以思維身體由以下32個不乾淨的部分組成 （根據清净導論分法）

1.      髮皮組5個：髮、毛、爪、齒、皮

2.      肉腎組5個：肉、腱、骨、骨髓、腎臟

3.      胸部組5個：心臟、肝臟、肋膜、脾臟、肺臟

4.      腸胃組5個：腸、腸間膜、胃中物、糞、腦

5.      脂肪組6個：膽汁、痰、膿、血、汗、脂肪

6.      液體組6個·：淚、膏、唾、涕、關節滑液、尿

但不一定照著這個分法去思維，可以隨心、任意地思維；目的只是想透過培育對身體不乾淨的認知，而捨棄對身體的執著

如果不能培育不乾淨的認知，可以參考以下的方向去思維：

1.      顔色

2.      形狀

3.      氣味

4.      它依靠哪裡而生出來？ 例如依靠膿血而生長

5.      位置：在不乾淨的其他31身體部份上

This meditation method can simultaneously train both **stillness meditation (samatha)** and **insight meditation (vipassanā)**.

**Stillness (Samatha):** While relaxing and letting go to the max, repeatedly focus by mentally reciting one of the mental image of body parts (e.g., "hair, hair..."). This cultivates inner calm and can even lead to entering jhāna.

**Insight (Vipassanā):** By contemplating their impure and repulsive nature, this practice develops insight, leading to the release of attachment. When the pāramīs (perfections) are complete , it gives rise to the noble path , fruit and attainment of Nibbāna.

It is recommended to first cultivate inner calm and stillness before proceeding to contemplation—this yields better results.

When practicing insight, contemplate that the body is composed of the following **32 impure parts** (according to the classification in the *Visuddhimagga* [Path of Purification]):

1. The hair-skin group (5): head hair, body hair, nails, teeth, skin 

2. The flesh-kidney group (5): flesh, tendons, bones, bone marrow, kidneys 

3. The chest group (5): heart, liver, diaphragm (pleura), spleen, lungs 

4. The intestine-stomach group (5): intestines, mesentery, stomach contents, feces, brain 

5. The fat group (6): bile, phlegm, pus, blood, sweat, fat 

6. The liquid group (6): tears, grease (sebum), saliva, nasal mucus, synovial fluid (joint oil), urine 

However, it is not necessary to follow this exact classification for contemplation. You can contemplate freely and in any order; the purpose is simply to develop awareness of the body's impurity in order to abandon attachment to it.

If you are unable to develop awareness of impurity, you can contemplate in the following directions: 

1. Color 

2. Shape 

3. Smell 

4. Where it arises from / depends on (e.g., growing dependent on pus and blood) 

5. Location: situated among the other 31 impure body parts