有時修習禪定，其實同時是在發展智慧，導向解脫

例如佛陀和義注教導，聖弟子可以思維欲樂，例如名譽、地位、權力、財富、異性

怡人的影像、聲音、氣味、味道、觸感---

它們都是無常的、是魔王的領域（一執著它們就很容易被魔王控制）、會產生貪慾、嗔害之心、爭執而障礙自己

以廣大、崇高之心克服對欲樂的貪求

如此不斷思維，就會對此離慾的方向有信心，可以修成種種色界禪那、四禪

而讓心厭離世間，這本身就是修習觀禪，是有機會證果的

如果證得四禪後想更進一步，應怎麼辦？

佛陀教導，我們應意識到現在和未來的種種欲樂、物質身體、相應的思想念頭和感知後；知道它們僅僅物質元素（四大和四大所造色）；這是其中一個生起無色界定的思維

佛陀也教導，可以思維現在和未來的種種欲樂、物質身體、相應的思想念頭和感知都是無常的，所以不值得歡喜、固持，這是另一個生起無色界定的思維

如此不斷思維，就會對此放下身體和欲界的方向有信心，配合禪修，便有機會生起無色界定，感知不到身體和整個世界，剩下純粹的覺知

而讓心厭離身體和世間，這本身就是修習觀禪，是有機會證果的

假如我們證得空無邊處定或識無邊處定後，想更近一層樓應怎麼辦？

佛陀教導，我們可以思維，欲界的認知、色界禪那當中的認知、和空無邊處定或識無邊處定的認知；都有熄滅的地方，那個地方是寂靜勝妙的；如此讓心導向無所有處定

佛陀也教導，可以思維空—沒有我或我的；如此讓心導向無所有處定

也可以思維：‘我’不在任何地方、看不見有‘我’是屬於別人的、看不見別人有一個‘我’、看不見別人有一個‘我’是屬於我們的

如此不斷思維，就會對放下欲界、色界和首兩種無色界禪那的方向有信心，配合禪修，便有機會生起無所有處定

而讓心厭離禪那和世間，這本身就是修習觀禪，是有機會證果的

那非想非非想處定呢？

佛陀教導，可以思維欲界的認知、色界禪那的認知、和前面的無色界禪那的的認知都是的認知，他們滅之處（非想非非想處）會是寂靜勝妙的

如此不斷思維，就會對證得非想非非想處定的方向有信心，配合禪修，便有機會生起非想非非想處定

而讓心厭離禪那和世間，這本身就是修習觀禪，是有機會證果的

ref. MN106

Sometimes, practicing meditation is simultaneously developing wisdom that leads to liberation.

For example, the Buddha and the commentaries teach that a noble disciple can contemplate sensual pleasures, such as fame, status, power, wealth, the opposite sex, pleasing sights, sounds, smells, tastes, and touches—

they are all impermanent, are the domain of Mara (as attachment to them easily allows Mara to control one), and give rise to greed, hatred, and contention, which become obstacles to oneself.

One overcomes craving for sensual pleasures with a vast and lofty mind.

By continually contemplating in this way, one develops confidence in this path of renunciation, can achieve various jhānas of the form realm, up to the fourth jhāna,

and causing the mind to become disenchanted with the world. This itself is practicing insight meditation (vipassanā) and has the potential to lead to the realization of the path and fruition.

If one wishes to go further after attaining the fourth jhāna, what should be done?

The Buddha teaches that we should become aware of the various sensual pleasures, material bodies, corresponding thoughts, and perceptions of the present and future; know that they are merely material elements (the four great elements and the derived form); this is one way of giving rise to the immaterial attainments.

The Buddha also teaches that one can contemplate how the various sensual pleasures, material bodies, corresponding thoughts, and perceptions of the present and future are all impermanent and therefore not worthy of delight or clinging; this is another way of giving rise to the immaterial attainments.

By continually contemplating in this way, one develops confidence in this direction of letting go of the body and the desire realm. Coupled with meditation practice, one has the opportunity to give rise to the immaterial attainments, where the body and the entire world are no longer perceived, leaving only pure awareness.

Causing the mind to become disenchanted with the body and the world is itself practicing insight meditation and has the potential to lead to the realization of the path and fruition.

If we have attained the base of infinite space or the base of infinite consciousness and wish to go further, what should be done?

The Buddha teaches that we can contemplate how the perceptions of the desire realm, the perceptions in the form realm jhānas, and the perceptions in the base of infinite space or the base of infinite consciousness all have a place where they cease; that place is peaceful and sublime. In this way, one directs the mind toward the base of nothingness.

The Buddha also teaches that one can contemplate emptiness—there is no self or mine—thus directing the mind toward the base of nothingness.

One can also contemplate: 'I' am not present anywhere; I do not see a 'self' belonging to others; I do not see others having a 'self'; I do not see a 'self' of others that belongs to us.

By continually contemplating in this way, one develops confidence in the direction of letting go of the desire realm, the form realm, and the first two immaterial jhānas. Coupled with meditation practice, one has the opportunity to give rise to the base of nothingness.

Causing the mind to become disenchanted with the jhānas and the world is itself practicing insight meditation and has the potential to lead to the realization of the path and fruition.

What about the base of neither perception nor non-perception?

The Buddha teaches that one can contemplate how the perceptions of the desire realm, the perceptions of the form realm jhānas, and the perceptions of the preceding immaterial jhānas all have a place where they cease (the base of neither perception nor non-perception), which is peaceful and sublime.

By continually contemplating in this way, one develops confidence in the direction of attaining the base of neither perception nor non-perception. Coupled with meditation practice, one has the opportunity to give rise to the base of neither perception nor non-perception.

Causing the mind to become disenchanted with the jhānas and the world is itself practicing insight meditation and has the potential to lead to the realization of the path and fruition.

Ref: MN106