Ajahn Brahm 在《Mindfulness, bliss and beyond》一書提到一種禪修方法，就是‘隨它去’禪修法
Ajahn Brahm 說，有時散播慈心或專注呼吸，未必是當下最佳的禪修方法，此時此刻需要的，反而是隨它去。
就是靜靜地覺知當下，心裡不要說話、喋喋不休。
無論什麼境界現前--好還是壞--我們只是覺知，任由它們來去。
Ajahn Brahm 在介紹這個禪法時，建議可以坐在自己的花園裡，享受它的美麗，休息一下。
細心一想，其實我們許多人都在做的。我們有時什麼都不做，只是靜靜地坐下，放鬆、放空，不批判地覺知當下的一切。慢慢，我們就會發現心會慢慢地平靜、喜悅、具有正念。
這已經是禪修了！！哈哈！
佛陀其實也有教導這種禪修方法：
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，我們便不在那裡，（沒有自我感、貪嗔癡的涉入，對任何境界不迎不拒）
當我們不在那裡，我們就不在此世、不在他世、不在兩者的中間，這就是苦的終結。 （Ud.10）
當時聽完後，Bāhiya尊者就證悟阿羅漢果了。
In his book "Mindfulness, Bliss, and Beyond," Ajahn Brahm discusses a meditation method called the 'Let It Be' meditation.
Ajahn Brahm says that sometimes spreading loving-kindness or focusing on the breath may not be the most suitable meditation method for the present moment. Instead, what is needed right now is to simply let it be.
It means quietly being aware of the present moment, without internal dialogue or mental chatter.
No matter what arises—whether good or bad—we simply be aware, allowing all things to come and go.
When introducing this method, Ajahn Brahm suggests sitting in one's own garden, enjoying its beauty, and simply resting.
Upon careful reflection, many of us are already practicing this. Sometimes we do nothing but sit quietly, relax, let go, and non-judgmentally be aware of everything in the present moment. Gradually, we will find the mind becoming calmer, more joyful, and mindful.
This is already meditation! Haha!
In fact, the Buddha also taught this meditation method:
"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, you are not "there" (there is no involvement of a sense of self, no greed, aversion, or delusion; neither accepting nor rejecting any experience).
When you are not "there," you are neither in this world, nor in the other world, nor anywhere between the two. This is the end of suffering. (Ud. 10)
After hearing this, Venerable Bāhiya attained enlightenment as an Arahant
Devotee: Dear Ajahn Brahm, why do I seem to experience consecutive poor meditation sessions even if I've had Stillness in the past?....
Ajahn Brahm: Look, please don't get negative towards the meditation or the concept of poor meditation sessions. One of my first teachers told me, and I thought it was crazy, but I thank him a lot for this: he said there's no such thing as a bad meditation. I was being far too critical of what the meditations were, and so one of the antidotes to that was... I remember the Buddha always said that meditation is a very wonderful Act of Good Karma. So sit down and you say, "I'm going to donate this as a good meditation, a bad meditation, whatever. I'm going to dedicate this to the Buddha. It's my gift." And that's a beautiful thing to do. It doesn't matter if it's a good meditation, doesn't matter if it's a bad meditation. You're giving your heart as this gift to become a better human being out of respect to the great teacher. And so the idea that a meditation has to be good—don't ever think like that.
The next little trick is something which I have said certainly in the interviews and certainly just in passing sometimes. You know, when I'm meditating and I'm talking about this personally, sometimes what's going on—and sometimes it may be because of sickness or tiredness—I say to myself, "What is meditation?" And it's just learning how to be in this moment, really in this moment, fully in this moment. And can you do that? Can you be here?
Number two, the most important object is what's right in front of you right now. Of course you can do that. It's right here. It's already come. I don't have to search for it. I don't have to change it. I don't have to get rid of it. It's already arrived. So I just be aware of what's right in front of me. And then what do I do with it? Basically, because it's doing nothing with it, but nevertheless we always have to do something with it. It's just like learning how to do nothing. And that is like being kind, opening the door of my heart to this moment unconditionally. And that unconditional is one of the most important parts of this little technique. You're in this moment and you're watching this whatever's in front of you, and it's got unconditional kindness. I'm not going to judge. I'm not going to be kind to it if it's this beautiful Nimitta or Blissful Jhana. I'm going to be kind to what is, because I know that it's eventually going to turn into a Jhana. And I'm patient. That's one thing which, in our Western world and now in the Eastern World, we're not that good at: being patient, being able just to sit here with this rubbishy old mind—so I shouldn't have said that; there's no such thing as a rubbishy old mind—this rubbishy old mind. And then you're sitting here and just being with it, and it soon turns into a gorgeous mind. It's weird, but after a while you understand why that always works: because you are not fighting anything, you're not wanting anything, you're not trying to change anything. You're in this moment and you're not choosing anything. What's right in front of you should be the easiest thing in the world to do.
However, there's so many of us who say, "This is not good enough. I can do better. The last meditation was better. Why is this not?" And the obvious reason is because you're much too wanting, much too discriminatory, much more just comparing things.
I tried to sort of overcome that type of attitude with that simile I think this morning about the trees in the forest. What's the most beautiful tree in the forest? The one which no one expects, you know? They're bent and twisted. What's the most beautiful mind? The one which is right in front of you right now. You change a lot of the way you look at things, which means you can make peace with so many more things. Once you make peace with it, it becomes fantastic. After a while, it turns into beautiful nimitta and Jhanas. But if you *want* it to do that, of course it doesn't happen.
You know, it's like somebody said to me during the interviews today, they said, "Yeah, you know, sometimes I know that I should let things go. Let go, come on, let it go, let it go, let it go. Why aren't you peaceful yet? Come on, let go." So, you know, you understand what I'm saying there? It's not letting go; it's using this as a device to get what you want. It doesn't work if you don't want anything and you let things go. And now you also get what you don't want: you get Bliss, you get enlightened. Enlightenment is not what you want. It's what happens when you don't want things. I hope you understand that. That was a great question. That's one of my best answers.
2024 March - April (11/19) | 9 day Retreat | Ajahn Brahm
https://www.youtube.com/watch?v=Pn_PFIpzDDg&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=11
弟子： 親愛的阿姜布拉姆，為甚麼我似乎會經歷連續的、狀態不佳的禪修呢？即使過去我也有過禪定的體驗。……
阿姜布拉姆： 聽着，請不要對禪修或「狀態不佳的禪修」這個概念產生負面想法。我最初的一位老師告訴我——當時我覺得這說法很瘋狂，但我現在非常感謝他——他說：「沒有所謂的壞禪修。」我那時對禪修狀態太過苛求了，而其中一個對治方法就是……我記得佛陀總是說，禪修本身就是一種非常美妙的善業。所以，坐下來，然後對自己說：「無論這次禪修是好是壞，我都要將它捐獻出去，我將此禪修供養給佛陀。這是我的禮物。」這是一件很美好的事。禪修狀態好壞並不重要。你是出於對偉大導師的尊敬，獻上你的心作為禮物，以成為一個更好的人。所以，千萬不要有「禪修必須是好的」這種想法。
接下來還有一個小技巧，這是我在面談中肯定說過，有時也隨口提過的。你知道，當我個人禪修時，有時會遇到一些狀況——有時可能是因為生病或疲倦——我會對自己說：「禪修是什麼？」它就是學習如何安住於當下，真正地、全然地處在此時此刻。你能做到嗎？你能在此嗎？
第二點，最重要的所緣，就是你此刻面前的事物。你當然能做到。它就在這裡。它已經來了。我不必去尋找它。我不必改變它。我不必驅除它。它已經到來。所以，我只需覺知面前的事物。然後，我對它做什麼呢？基本上，禪修就是對它「不做什麼」，但儘管如此，我們總覺得需要做點什麼。這就像學習如何「無所作為」。而這就像是懷著善意，無條件地向當下敞開心門。這個「無條件」是這個小技巧最重要的部分之一。你處在當下，觀照著面前的任何事物，並對它抱持無條件的善意。我不去評判。我不會因為它是美麗的禪相（Nimitta）或愉悅的禪那（Jhana）才對它友善。我會對「當下」保持友善，因為我知道它最終會轉化成禪那。而我保持耐心。這正是我們西方世界，乃至現在的東方世界，都不太擅長的一件事：保持耐心，能夠僅僅與這個「糟老頭似的心」——我不該這麼說，沒有所謂的「糟老頭似的心」——與這個「糟老頭似的心」共處。然後你就這樣坐著，僅僅與它同在，它很快就會轉變成一個美好的心。這聽起來很奇怪，但過一段時間你就會明白為何這總是有效：因為你不與任何事物對抗，你不渴望任何東西，你不試圖改變任何東西。你安住於當下，不作任何選擇。面對眼前的事物，應該是世界上最簡單的事。
然而，我們太多人會說：「這不夠好。我可以做得更好。上次禪修比較好。為什麼這次不是？」而顯而易見的原因是：你太過渴求、太過分別、太過比較了。
我曾試圖用一個比喻來克服那種態度，就是今天早上想到的關於森林中樹木的比喻。森林裡最美的樹是哪一棵？就是那棵沒人預料到的，你知道嗎？那些彎曲扭結的樹。最美的心靈是哪一個？就是你此刻面前的那個。你改變了看待事物的方式，這意味著你能與更多事物和平共處。一旦你與它和平共處，它就變得美妙絕倫。過一段時間，它就會轉變成美麗的禪相和禪那。但如果你*想要*它變成那樣，它當然不會發生。
你知道嗎，就像今天有人在小參時對我說：「是啊，你知道，有時候我知道我應該放下。放下吧，來吧，放下它，放下它，放下它。你為什麼還不平靜呢？來吧，放下。」所以，你明白我在說什麼嗎？這不是放下；這是把「放下」當作一種手段，來獲取你想要的東西。如果你無所求，然後讓事物離去，這才行得通。而這時，你反而會得到你原本不（刻意）求的東西：你得到喜悅，你得到覺悟。覺悟不是你求來的。它是當你不再渴求時，自然發生的事。我希望你明白這一點。那是個很棒的問題。這是我最滿意的回答之一。
2024年3月 - 4月 (11/19) | 9日禪修營 | 阿姜布拉姆
https://www.youtube.com/watch?v=Pn_PFIpzDDg&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=11
佛陀曾在SN35.95中講解了一個很簡易的修行方法。
佛陀先引導比丘承認： 假如六根還沒有碰到六塵， 是不會生起貪執的
這讓比丘知道： 種種情緒， 都是建基於六根接觸六塵而生的。 這些情緒是條件組合的， 沒有自我的
然後佛陀教導：在被他所見、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
這是什麼意思？義註解釋，就是當六根接觸到六塵的時候， 不讓貪嗔癡滲雜進來。
簡而言之，就是不讓自我滲雜進來
這是有技巧的，是要輕鬆地以正念識破從心中生起的貪嗔癡， 然後讓它們自然滅去。 貪嗔癡就是內心的沉重、灰暗與混亂， 我們會自己感受到的。
而Ajahn Golf 教導， 修行的重點就是我們雖然要認真，但不要緊繃緊張，不然心就會苦。
很快， 我們會看見心中情緒的生滅而保持中立，具有禪定， 也看到身心內外一切的無常生滅
佛陀說：這樣時，我們便不在那裡。
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
意思是當智慧細膩到這個程度，就沒有感受到有一個自我存在在任何一處， 不論是在今生還是來世---就是沒有自我感。 這是行捨智的程度。
如果波羅蜜成熟，我們修下去便有機會成就道果涅槃， 成為阿羅漢
佛陀說，這就是苦的結束。
當時Mālukyaputta尊者按照這樣的指示自修不久,便修成阿羅漢了
註釋：這個禪法是適合那些很有決心， 對煩惱零容忍的精進修行人的