三十七菩提分法 37 things that aids englightenment

佛陀說，修習四神足要修得好，要獲得很大的成果；是有條件的。

四神足是：

1.有意欲去培育禪定、勤奮地修習四正勤（1.努力讓未生起的善生起 2.努力地讓已生起的善增長 3.努力地去除已生起的不善 4.努力地讓未生起的不善不再生起） 

2.努力去培育禪定、勤奮地修習四正勤

3.用心去培育禪定、勤奮地修習四正勤

4.考察（怎樣才可以做得好？有什麼可以改善？）去培育禪定、勤奮地修習四正勤

這些是獲取神通的基礎

如果要修得有大成果，

修行時不要過鬆、懶惰（昏沉睡眠蓋）

不要過緊--例如操之過急、思維過度、容許內心散亂（散亂掉舉蓋）

不要讓心向內收縮：生起昏沉睡眠蓋。

不要讓心向外散亂、追逐外在的五種感官欲樂（影像、聲音、氣味、味道、觸感），生起欲貪蓋

修行不要間斷，之前和之後，白天黑夜都要一直堅持修下去

不要忘記修習不淨觀，思維從頭到腳都充滿著種種不乾淨的器官和東西。因為這能去除對淫慾。淫慾（欲貪蓋）稍微生起，會很大程度地障礙禪定的生起的

要透過修光遍禪保持內心的光明，清醒，不要被昏沉睡眠所干擾，保持定力（對治昏沉睡眠蓋）

簡而言之，就是要克服五蓋

當五蓋被壓制，禪那就生起。佛陀所教導的神通都是建基於禪那的。

所以如果能這樣多多修習，將能得到六神通（Ref. SN51.20 ）

The Buddha said that practicing the Four Bases of Spiritual Power well to achieve great results is conditional.

The Four Bases of Spiritual Power are:

1. Desire (intention) to cultivate stillness, diligently practicing the Four Right Efforts (1. Effort to make unarisen wholesome states arise 2. Effort to make arisen wholesome states grow 3. Effort to remove arisen unwholesome states 4. Effort to prevent unarisen unwholesome states from arising)

2. Effort to cultivate stillness, diligently practicing the Four Right Efforts

3. Mind (pay attention) to cultivate stillness, diligently practicing the Four Right Efforts

4. Investigation (how can it be done well? What can be improved?) to cultivate stillness, diligently practicing the Four Right Efforts

These are the foundations for obtaining supernormal powers.

If one wants to achieve great results in practice,

During practice, do not be too loose or lazy (sloth and torpor hindrance)

Do not be too tight—for example, being overly hasty, overthinking, allowing the mind to be restless (restlessness and regret hindrance)

Do not let the mind contract inward: giving rise to sloth and torpor hindrance.

Do not let the mind scatter outward, chasing the five external sense pleasures (images/forms, sounds, smells, tastes, touches), giving rise to the sensual desire hindrance.

Practice without interruption, before and after, day and night, continuously persist in practice.

Do not forget to practice the contemplation of impurity, contemplating that from head to toe it is filled with various unclean organs and things. Because this can remove lust. When lust (sensual desire hindrance) arises even slightly, it will greatly hinder the arising of stillness.

One should maintain the inner light and alertness through practicing the light-kasina (light-pervasion stillness), not being disturbed by sloth and torpor, maintaining stillness (countering the sloth and torpor hindrance).

In short, it is to overcome the Five Hindrances.

When the Five Hindrances are suppressed, jhana arises. The supernormal powers taught by the Buddha are all based on jhana.

Therefore, if one can practice in this way frequently, one will be able to attain the Six Supernormal Knowledges (Ref. SN51.20)

我們現在聽到的四神足，很多時候被簡化了，而且多被應用於世俗的成就

實際上，所謂的四神足是什麼？其實就是四種導向神通的基礎，神通就是超能力的意思

如果我們能根斷煩惱，這也是屬於超能力之一的漏盡通

足本的四神足其實是：

1.意欲定勤奮之行的神足 

2.精進定勤奮之行的神足 

3.心定勤奮之行的神足 

4.考察定勤奮之行的神足 

我們看啊，每個神足都有「定」和「勤奮之行」 

定是禪定

勤奮之行就是四正勤：

1.努力去去除已有的不善

2.努力地讓還未生起的不善不生起

3.努力地增長和圓滿那些已經存在的善法

4.努力地讓未生起的善法生起(Ref. SN51.13)

所以四神足的重點其實是培育禪定，去除煩惱，而不是世俗的成就；簡單來說，其實就是戒定慧的修行

這四神足的起始點是興趣、樂趣。

禪定本身就會帶來內心的滋潤和快樂；所以一旦我們從修行中找到快樂時；整個四神足的修習就自此開啟

我們很自然會有意欲去繼續培育禪定、去除會阻礙禪定生起的種種煩惱、 增長資助禪定的一切善法

當我們想修行時，也很自然會勤奮努力去修

當我們勤奮努力去修時，也會專心一致地修

當我們專心時，也很自然會去研究應該怎樣修才好，才容易提升

如果我們有很穩定的禪定，六神通其實離我們很近

為什麼？神通的生起，在於遠離五蓋--貪、 嗔、 散亂後悔、 昏沉睡眠、 疑惑(AN5.23)。如果我們內心沒有這五蓋，就是禪定的狀態

佛陀說，凡任何過去/現在/未來世的沙門或婆羅門體驗各種神通種類，他們全部都已自我修習、已多作四神足 （SN51.17)

The Four Bases of spiritual power (Iddhipāda) that we hear about nowadays are often simplified and frequently applied to worldly achievements.

In fact, what exactly are the Four Bases of spiritual power ? They are essentially the foundation for supernatural powers. If we can eliminate delusions, that is also considered one of the psychic power.

The complete Four Bases of spiritual power are:

The basis of intent on developing stillness and diligence

The basis of effort on developing stillness and diligence

The basis of mind on developing stillness and diligence

The basis of investigation on developing stillness and diligence

Each basis involves both "stillness" (samadhi) and "diligence". Diligence here comprises four aspects:

Effort to abandon unwholesome states that already exist

Effort to prevent unwholesome states from arising

Effort to develop and perfect wholesome states that already exist

Effort to cause unarisen wholesome states to arise (Ref. SN51.13)

The core focus of the Four Bases of spiritual power is to cultivate stillness and eliminate mental defilements, not worldly achievements. Simply put, they are practices of precepts , stillness, and wisdom .

The starting point for these Four Bases of spiritual power is interest and joy. 

Stillness itself brings inner nourishment and happiness. 

When we find joy in practice, the cultivation of the Four Bases of spiritual power naturally begins.

This interest motivates us to continue developing stillness, remove five hindrances, and increase wholesome qualities that support stillness.

When we want to practice, we will normally put in effort.

As we diligently practice, we naturally focus and concentrate in our practice. With focused attention, we then investigate how to practice effectively and improve more easily.

If we attain stable stillness, the six supernatural powers are close at hand. Why? Because the arising of supernatural powers depends on the removal of the five hindrances—greed, anger, restlessness and remorse, sloth and torpor, doubt (AN5.23). When these five hindrances are absent, we are in a state of stillness.

The Buddha said that all monks and brahmins, whether from the past, present, or future, who experience various supernatural powers, have all cultivated these practices and developed the Four Divine Abidings themselves (SN51.17).

《Iddhipāda 》

Iddhipāda is the mental faculty which gives you to strength to succeed, to do whatever you want to do; without this, it is not easy for you to succeed. Whether it is worldly matters or Dhamma, it is the same.  You have to have these four qualities: chanda,viriya.citta,vīmaṃsā.

chanda means, you have to interested and enjoy what you do. If you have to succeed in Dhamma, you have to enjoy. Like the Dhamma, enjoy practicing the Dhamma. 

Because once you enjoy, you will have effort coming naturally. Then you will do the practice.

And then your mind will only think of Dhamma, nothing else. This is called citta, concentrate on practice Dhamma only.

vīmaṃsā is also thinking, but thinking about Dhamma, but not thinking about other things.

Actually citta can mean mindfulness, vīmaṃsā  means wisdom.

So you need these qualities, in order to succeed in what you embark on.

You want to be a professor? you have to enjoy studying , then you will have the effort to study and graduate. The mind will only think about finishing the degree, but not be sidetracked by other things. And your mind will only be thinking about how to achieve or improve your study, your grade , and so forth.

You need these four qualities to succeed on whatever you want to 

If You dont have them, you have to cultivate them.

If you have them, you don't need to.

The reason you come into this room is because you enjoy, you like coming to this room. If you don't like, you will find it difficult, you will find excuses.

First you have to like what you do. You like to practice Dhamma and meditation. So you will find places where they will teach you meditation. When you enjoy these things you do, if you don't enjoy, you will give up sooner or later. If you enjoy , you will find it easy to put in effort. You don't need to fight or push yourself. It will come quite naturally.

And you will only concentrate on the Dhamma, thinking about the Dhamma. How to improve your practice, what are the hindrances which obstruct your practice, this is vīmaṃsā, using investigation to assist your practice, to improve , to push you forward. You are not doing good enough, because you are practicing at home. Maybe you should go to the monastery, this is using the thought to advance the practice, this is vīmaṃsā.

Citta means you only have one thing in mind, that is meditation, you don't want to do anything else. You are not thinking about going to movies or socializing. You only think about meditaiton. 

So if you have these four qualities, it will push you to achieve whatever you want to achieve.

----Ajahn Suchart

《Iddhipāda 神足》

Iddhipāda (神足)是一種心理的能力，賦予你成功的力量，使你能夠做任何想做的事情；沒有這一點，就不容易成功。無論是世俗事務還是法，都是一樣的。你必須具備這四種品質：chanda(欲)、viriya(勤)、citta(心)、vīmaṃsā(觀/考察)。

chanda (欲)意味著你必須對自己所做的事情感興趣並享受它。如果你想在法上成功，你必須享受它。就像修行法那樣，要享受修行。

因為一旦你享受，你的努力會自然而然地出現。然後你會修行。

這樣你的心思只會專注於法，沒有其他。這叫做 citta，專注於修行法。

vīmaṃsā 也是思考，但是思考法，而不是其他事情。

實際上，citta 可以指正念，vīmaṃsā 則意味著智慧。

因此，你需要這些品質，才能在你開始的事情上取得成功。
你想成為教授？你必須享受學習，這樣你才會有努力學習和畢業的動力。心思只會想著完成學位，而不會被其他事情分心。你的心思只會考慮如何達成或改善你的學習、成績等等。

你需要這四種品質來成功於你想要的任何事情。

如果你沒有它們，你必須培養它們。
如果你有它們，就不需要。
你進入這個房間的原因是因為你享受，你喜歡來這個房間。如果你不喜歡，你會覺得困難，會找藉口。

首先，你必須喜歡你所做的事情。你喜歡修行法和冥想。所以你會找到教你冥想的地方。當你享受你所做的事情時，如果你不享受，遲早會放棄。如果你享受，你會發現更容易可以付出努力。你不需要強迫自己，它會自然而然地來。

你只會專注於法，思考法。如何改善你的修行，哪些障礙阻礙你的修行，這就是 vīmaṃsā，利用考察來幫助你的修行，改善，推動你向前。你做得不夠好，因為你在家修行。也許你應該去寺廟，這就是利用思考來促進修行，這就是 vīmaṃsā。

citta 意味著你心中只專注一件事，那就是冥想，你不想做其他任何事情。你不會想到去看電影或社交。你只會想到冥想。

因此，如果你擁有這四種品質，將會推動你達成任何想要達成的目標。

----阿姜蘇查

巴菲特說：‘比賽的勝利者是專心比賽的人，而不是那些一直盯著記分板的人’

一個人之所以能夠成功、獲勝，是因為運用了四神足

他們享受他們做的事情，所以他們想要不斷地做，這是欲神足

因為享受，所以他們非常努力於這件事那裡，這是精進神足

因為享受與努力，他們投入地做事、一心一意，這是心神足

因為一心一意，所以他們把心思都放在如何做好這件事，這是考察神足

任何人能夠獲得很大的成就，都是因為運用了四神足

image cred. to 天下雜誌

Buffett said: "The winners of the game are those who focus on playing, not those who keep staring at the scoreboard."

A person can achieve big success and victory, is always a person who utilize the Four base of spiritual Powers:

1. They enjoy what they do, which drives their desire to keep doing it — this is the Desire base of spiritual power.

2. Because they enjoy it, they put in a lot of effort — this is the Diligence base of spiritual power.

3. Their enjoyment and effort lead them to be fully engaged and focused — this is the mind base of spiritual power.

4. Because they are focused, they keep on thinking how to do it well — this is the Insight base of spiritual Power.

Anyone who achieves great accomplishments all employ these Four Base of Spiritual Powers.

Image credit: 天下雜誌

早晨啊~

這段歌前面對應《阿比達摩》提到遍一切美心所的無嗔（adosa）、輕安性（passaddhi）、輕快性（lahutā）、柔軟性（mudutā）、熟練性（kammaññatā）、適合工作性（kammaññatā）

後面比較激昂的樂段，對應信心（saddhā）、心遠離五蓋的那種高能量的光明

但如果誰聽了自後生起執著、貪慾，心變得黏黏、癢癢的，就千萬不要聽了

有些人聽後會生起熱心、能量

這正正就是修四念住的關鍵

四念住的目標就是要超越痛苦、憂愁。可以：

觀察身體

或者觀察感受

或者觀察心

或者觀察法

我們要【熱心】、不忘失在修的內容（具念 sati）、清晰地理解（Sampajāno）地去修

觀察身體/感受/心/法的生起、或者滅去、或者生滅

單純地記得‘有身體/感受/心/法’在，但只是為了智慧的目的--了知它的無常、苦、無我，為了讓心記得它

就這樣，一個人得益放下執著、不執著世間一切事物（MN10）

**English Translation**

Good morning~

The earlier part of this song corresponds to the universal beautiful mental factors mentioned in the Abhidhamma: non-aversion(*adosa*), tranquillity (*passaddhi*), lightness (*lahutā*), malleability (*mudutā*), and wieldiness/proficiency (*kammaññatā*).

The later, more intense musical section corresponds to faith (*saddhā*) and the high-energy brightness of a mind free from the five hindrances.

However, if anyone, after listening, develops attachment or craving, and the mind becomes sticky or itchy, then please do not listen to it anymore.

Some people, after listening, give rise to earnest energy and enthusiasm. 

This is precisely the key to practicing the Four Foundations of Mindfulness.

The goal of the Four Foundations of Mindfulness is to go beyond suffering and sorrow. One may:

- contemplate the body, 

- or contemplate feelings, 

- or contemplate the mind, 

- or contemplate mental objects (dhammas).

We should practice **with earnestness (ātāpī)**, without forgetting the object of practice (with mindfulness, *sati*), and with clear comprehension (*sampajāno*).

Observe the arising, or the passing away, or both the arising and passing away of the body / feelings / mind / dhammas. 

Simply remember “there is body / feeling / mind / dhamma,” but only for the sake of wisdom — to know its impermanence, unsatisfactoriness, and non-self, so that the mind remembers it. 

In this way, a person benefits by letting go of attachment and does not cling to anything in the world (MN 10).

---

**Thai Translation**

สวัสดีตอนเช้า~

ช่วงต้นของเพลงนี้สอดคล้องกับเจตสิกงามที่เป็นไปในทุกจิตงามตามที่กล่าวไว้ในอภิธรรม คือ อโทสะ (ความไม่โกรธ), ปัสสัทธิ (ความสงบระงับ), ลหุตา (ความเบา), มุทุตา (ความอ่อนโยน), และกัมมัญญตา (ความเหมาะสมแก่การงาน/ความคล่องแคล่ว)

ส่วนช่วงดนตรีที่เร้าใจกว่าในช่วงหลัง สอดคล้องกับศรัทธา (*saddhā*) และความสว่างไสวที่มีพลังสูงของจิตที่ห่างไกลจากนิวรณ์ทั้งห้า

แต่ถ้าใครฟังแล้วเกิดความยึดติดหรือความอยากขึ้นมา จิตกลายเป็นเหนียวหรือคันๆ แล้ว ก็อย่าฟังอีกเลย

บางคนฟังแล้วเกิดความเพียรและความกระตือรือร้นขึ้นมา 

นี่แหละคือกุญแจสำคัญของการปฏิบัติสติปัฏฐานทั้งสี่

เป้าหมายของสติปัฏฐานทั้งสี่คือการก้าวข้ามทุกข์และความโศกเศร้า สามารถ:

- พิจารณากาย 

- หรือพิจารณาเวทนา 

- หรือพิจารณาจิต 

- หรือพิจารณาธรรม

เราควรปฏิบัติ**ด้วยความเพียรอย่างแรงกล้า (อาตาปี)**, ไม่ลืมสิ่งที่กำลังปฏิบัติ (มีสติ *sati*), และเข้าใจอย่างชัดเจน (*สัมปชาโน*)

สังเกตการเกิดขึ้น หรือการดับไป หรือทั้งการเกิดและดับของกาย / เวทนา / จิต / ธรรม 

เพียงระลึกว่า “มีกาย / เวทนา / จิต / ธรรม อยู่” แต่ทำเพื่อปัญญาเท่านั้น — เพื่อรู้ความไม่เที่ยง ทุกข์ และอนัตตาของมัน เพื่อให้จิตจดจำมันไว้ 

ด้วยวิธีนี้ บุคคลจะได้ประโยชน์จากการวางความยึดติด และไม่ยึดติดในสิ่งทั้งปวงในโลก (ม.มู. ๑๐ / MN 10)

---

**Vietnamese Translation**

Chào buổi sáng~

Đoạn đầu của bài hát này tương ứng với các tâm sở đẹp phổ biến được đề cập trong A-tỳ-đàm: vô sân (*adosa*), khinh an (*passaddhi*), khinh khoái (*lahutā*), nhu nhuyến (*mudutā*), và thích nghiệp (*kammaññatā*).

Đoạn nhạc hùng tráng hơn về sau tương ứng với niềm tin (*saddhā*) và sự sáng suốt đầy năng lượng cao của tâm đã xa lìa năm triền cái.

Nhưng nếu ai nghe xong mà sanh khởi chấp trước, tham dục, tâm trở nên dính mắc, ngứa ngáy, thì tuyệt đối đừng nghe nữa.

Có một số người nghe xong sẽ sanh khởi nhiệt tâm, năng lượng. 

Đó chính là then chốt của việc tu tập Tứ Niệm Xứ.

Mục tiêu của Tứ Niệm Xứ là vượt qua khổ đau, ưu sầu. Có thể:

- quán thân, 

- hoặc quán thọ, 

- hoặc quán tâm, 

- hoặc quán pháp.

Chúng ta cần **nhiệt tâm (ātāpī)**, không quên mất đối tượng đang tu (có niệm *sati*), và hiểu biết rõ ràng (*sampajāno*) để tu tập.

Quán sự sanh khởi, hoặc sự diệt mất, hoặc cả sanh diệt của thân / thọ / tâm / pháp. 

Chỉ đơn giản nhớ rằng “có thân / thọ / tâm / pháp”, nhưng chỉ vì mục đích trí tuệ — để biết rõ tính vô thường, khổ, vô ngã của nó, để tâm ghi nhớ nó. 

Như vậy, một người được lợi ích từ việc buông bỏ chấp trước, không chấp trước vào tất cả mọi sự trên đời (MN 10).

video cred. to

https://www.youtube.com/watch?v=xXDT4GtKK88&list=RDxXDT4GtKK88&start_radio=1

If we find this humerus,

we can use this as our object of contemplation:

'my body also has this humerus. In the future , my body will decompose like this. It hasn't transcend this state'

we can either contemplate our own body, or others body, or both bodies

we contemplate or be aware of the birth and death of our body.

'here is the body' --we have the mindfulness to our body, for the purpose of the above wisdom.

once we can develop thi kind of wisdom, we become weary of our body, and let go of it.

Eventually, we can be enlightened.(Ref. DN22) 

I find this not only humerus , but meaningful, do you?

如果我們找到這根肱骨，我們可以將其作為禪修的對象：

「我的身體也有這根肱骨。在未來，我的身體將像這樣腐爛。它並未超越這種狀態。」

我們可以觀察自己的身體，或他人的身體，或兩者皆可。

我們思維或覺察到我們身體的生死。

「這就是身體」——我們對自己的身體保持正念，以培育上述的智慧。

一旦我們能夠發展這種智慧，我們就會對自己的身體感到厭倦，並放下它。

最終，我們可以獲得覺悟。(Ref. DN22) 

當我們生病時，什麼都專注不到，心裡很混亂和痛苦，怎麼辦？怎樣修行？

很簡單而已，修習法念住的四聖諦篇吧！

現在身體上的痛苦，知道它；心靈上的痛苦，也知道它。我們知道痛苦為痛苦。痛苦的東西為什麼還抓住？因此我們放下它們，這是知道苦聖諦

然後找出痛苦的原因--那是我們的渴求啊！我們也知道它。

我們覺察到，假如我們內心繼續掙扎，就會繼續在當下痛苦、 未來也要繼續投胎受一切痛苦。

縱使現在沒病痛，假如縱容內心的渴求，未來肯定會痛哭流淚的！

我們因此努力去除內心的渴求。這個被稱為知道苦集聖諦

當我們內心不再掙扎，我們發現心靈上的痛苦立即消除。

苦暫時滅去了。這是苦滅聖諦

我們透過思維和覺察以上的道理，事實上就是在修習八聖道。

了知到這個四聖諦本身就是正見

我們讓心遠離渴求和掙扎，停止繼續呻吟、 停止身體繼續不受控地掙扎，保持平靜。這是正思維、 正語、 正業、 正命

我們努力地去除自己內心的渴愛，讓內心保持平靜、 具有正念。這本身就是在修習正精進、 正念、 正定。

根本不用強力地專注或做些什麼，輕鬆放鬆地去除內心的掙扎和渴求，就能體驗到苦的熄滅。

我們看到痛苦因為渴愛生起而生，痛苦因渴愛的滅除而滅

我們看到它們的生滅

放下對世間一切的執著

噢～這已經是修行了

When we are sick, we can’t focus on anything; our minds are chaotic and in pain. What should we do? How do we practice?

It's quite simple: practice the Mindfulness of Four Noble Truths!

Acknowledge the physical pain; recognize the mental anguish as well. We know pain as pain. Why hold onto what is painful? Therefore, we let go of them. This is understanding the Truth of Suffering.

Then, we identify the cause of suffering—it is our craving! We also recognize it.
We realize that if we continue to struggle internally, we will remain in pain in the present and continue to be reborn into suffering in the future.
Even if we are not in pain now, if we let our cravings breed, we will surely weep and cry in the future!
Thus, we strive to eliminate our inner cravings. This is known as understanding the Truth of the Origin of Suffering.

When we no longer struggle within, we discover that mental pain disappears immediately.
Suffering temporarily ceases. This is the Truth of the Cessation of Suffering.

By contemplating and recognizing these principles, we are actually practicing the Noble Eightfold Path.
Understanding these Four Noble Truths itself is right view.
We allow our hearts to be free from craving and struggle, stop the groaning, and cease the uncontrolled physical struggles, maintaining calmness. This is right thought, right speech, right action, and right livelihood.
We diligently work to eliminate our inner cravings, keeping our minds calm and mindful. This itself is practicing right effort, right mindfulness, and right stillness.

There’s no need for intense focus or forced effort; simply relax and let go of the inner struggles and cravings; then we can experience the cessation of suffering.
We see that suffering arises from craving, and suffering ceases with the cessation of craving.
We observe their arising and passing away.
Let go of all attachments to the world.

Oh, this is already practice!

佛陀說，如果我們憐憫某人，而他又想聽我們說話的話，那就應該勸導他修習四念住 （SN47.48）

什麼是四念住呢？

就是熱心地、清明、放鬆地、保持記得地觀察或思維身體的無常、不讓人滿意、沒有‘我’、不能掌控、不乾淨的性質，以此不斷地去除內心的貪執和嗔苦

熱心地、清明、放鬆地、保持記得地觀察或思維感受的無常、不讓人滿意、沒有‘我’、不能掌控的性質，以此不斷地去除內心的貪執和嗔苦

熱心地、清明、放鬆地、保持記得地觀察或思維各種心狀態的無常、不讓人滿意、沒有‘我’、不能掌控的性質，以此不斷地去除內心的貪執和嗔苦

熱心地、清明、放鬆地、保持記得地觀察諸法的無常、不讓人滿意、沒有‘我’、不能掌控的性質，以此不斷地去除內心的貪執和嗔苦

為什麼佛陀這樣說呢？因為佛陀說，任何人（正確）修習四念住七年，可以證得阿羅漢果或三果。不要說七年了，假如這樣修六年、五年….七個月…七日，他也可以證得阿羅漢果或三果 （DN22）

The Buddha said: If we feel compassion for someone, and that person is willing to listen to what we say, then we should encourage and guide them to develop the practice of the **Four Foundations of Mindfulness** (Satipaṭṭhāna) (SN 47.48).

What are the Four Foundations of Mindfulness?

They consist of ardently, clearly comprehending, relaxedly, and continuously remembering to observing or contemplating:

1. **The body** (kāyānupassanā): 

  Observe or contemplate the body's nature of impermanence (anicca), unsatisfactoriness (dukkha), not-self (anattā), uncontrollability (cannot be owned or fully mastered), and impurity (asubha). 

  By doing so continuously, we gradually remove inner greed/attachment (lobha) and aversion/hatred (dosa/dukkha from anger).

2. **Feelings** (vedanānupassanā): 

  Observe or contemplate the nature of feelings (pleasant, unpleasant, neutral) as impermanent, unsatisfactory, not-self, and uncontrollable. 

  Through this, we steadily abandon inner greed/attachment and aversion/hatred.

3. **Mind / states of consciousness** (cittānupassanā): 

  Observe or contemplate various states of mind (greedy or not, angry or not, deluded or clear, contracted or expanded, etc.) as impermanent, unsatisfactory, not-self, and uncontrollable. 

  This practice eradicates inner greed/attachment and aversion/hatred.

4. **Dhammas / phenomena / mental objects** (dhammānupassanā): 

  Observe or contemplate various phenomena (such as hindrances, aggregates, sense bases, factors of enlightenment, Four Noble Truths, etc.) in terms of their impermanence, unsatisfactoriness, not-self, and uncontrollability. 

  Through persistent insight, inner greed/attachment and aversion/hatred are uprooted.

Why did the Buddha say this? Because the Buddha said that anyone who (correctly) cultivates the Four Foundations of Mindfulness for seven years can attain the fruit of Arahantship or the fruit of Non-returner (Anāgāmi). Not to mention seven years — even if one cultivates in this way for six years, five years... seven months... seven days, one can also attain the fruit of Arahantship or the fruit of Non-returner (DN22).

佛陀曾說，任何人[持好戒後（SN48.93），]多多修習五根，就能當生解脫、成為阿羅漢、滅除一切精神上的痛苦（SN48.20）

有哪五根呢？

1.信根-相信佛陀的覺悟：相信佛陀是一位已經滅盡一切煩惱的人（阿羅漢）、已完全圓滿覺悟者（遍正覺者）、智慧和德行都圓滿具足者（明行具足）、已經達到善的狀態（善逝）、完全知道這個世界者（世間解）、堪受訓練者的無上訓練者、天神和人類的導師、覺者（佛陀）、最絕倫者（世尊）

2.精進根-四正勤：【1.努力讓未生起的惡不善法不生起 2.努力捨斷已生起的惡不善法 3.努力讓未生起的善法之生起 4.努力讓已生起的善法圓滿】

3.念根--修四念住。

有哪四個呢？就是

【1.在身體上觀察或思維身體。先決條件是先壓制貪嗔，即五蓋（DN16中舍利佛尊者也有提到所有佛陀都捨離作為心的污垢、使慧羸弱的五蓋，心善住立於四念處，如實修習七覺支而證悟無上正自覺。） 然後保持熱心、正知（字面意思即謹慎明辨。如果要解釋的話就是洞察無常、苦、無我的智慧）

2.在感受上觀察或思維感受。先決條件是先壓制貪嗔，即五蓋。 然後保持熱心、正知

3.在心上觀察或思維心。先決條件是先壓制貪嗔，即五蓋。 然後保持熱心、正知

4.在法上觀察或思維法。先決條件是先壓制貪嗔，即五蓋。 然後保持熱心、正知 （SN47）】

4.定根-以涅槃（身心相繼過程的完全止息）為所緣而得到禪定、心的集中。

還未證悟道果的凡夫也能修這個涅槃隨念/寂止隨念（AN1.297）。只不過他們所取的是涅槃的概念。

但已經證悟道果的聖者則可以取真實的涅槃為所緣。

5.慧根-具備識別生滅、導向痛苦熄滅的智慧

The Buddha once said that anyone who【, after upholding good precepts well [Note: the Five Precepts or additionally the Ten Good Deeds] (SN48.93)】, cultivates the Five Spiritual Faculties abundantly, can attain liberation in this very life, become an Arahant, and eradicate all mental suffering (SN48.20). 

What are the five faculties?

1. **Faith Faculty (Saddhindriya)** - Faith in the Buddha's enlightenment: Believing that the Buddha is one who has completely destroyed all defilements (Arahant), one who has fully and perfectly awakened (Sammāsambuddha), one endowed with perfect wisdom and conduct (Vijjācaraṇasampanna), one who has reached the good state (Sugata), one who knows the world completely (Lokavidū), the unsurpassed trainer of those trainable, the teacher of gods and humans, the Awakened One (Buddha), the Supreme One (Bhagavā).

2. **Energy Faculty (Viriyindriya)** - The Four Right Efforts: 

[1. Effort to prevent unwholesome states that have not yet arisen from arising. 

2. Effort to abandon unwholesome states that have already arisen. 

3. Effort to arouse wholesome states that have not yet arisen. 

4. Effort to develop and bring to perfection wholesome states that have already arisen. （SN49）]

3. **Mindfulness Faculty (Satindriya)** - Cultivation of the Four Foundations of Mindfulness. 

What are these four? They are: 

[1. Contemplating the body . The prerequisite is first suppressing greed and aversion, i.e., the Five Hindrances (In DN16, Venerable Sāriputta also mentioned that all Buddhas abandon the Five Hindrances, which are mental defilements that weaken wisdom; with the mind well-established in the Four Foundations of Mindfulness, one cultivates the Seven Factors of Enlightenment and realizes supreme perfect self-awakening.) Then one abides ardent, clearly comprehending (literally meaning careful discernment; if explained, it is the wisdom that penetrates impermanence, suffering, and not-self). 

2. Contemplating feelings. The prerequisite is first suppressing greed and aversion, i.e., the Five Hindrances. Then one abides ardent, clearly comprehending. 

3. Contemplating mind . The prerequisite is first suppressing greed and aversion, i.e., the Five Hindrances. Then one abides ardent, clearly comprehending. 

4. Contemplating dhammas . The prerequisite is first suppressing greed and aversion, i.e., the Five Hindrances. Then one abides ardent, clearly comprehending. (SN47)]

4. **Stillness Faculty (Samādhindriya)** - Attaining jhāna and mental stillness with Nibbāna (the complete cessation of the successive mental and physical processes) as the object. 

Worldlings who have not yet realized the path and fruit can also practice this recollection of Nibbāna / recollection of peace (AN1.297). However, they take the concept of Nibbāna as the object. 

But noble ones who have already realized the path and fruit can take the actual Nibbāna as the object.

5. **Wisdom Faculty (Paññindriya)** - Possessing the wisdom that discerns arising and passing away and leads to the cessation of suffering.

「……我們來總結所學過的《大念處經》，究竟要如何修行才能快速證得道果。快或不快，都稱為證得道果。以前我們從安那般那念（觀呼吸）開始，那是學習階段，但真正實修時，就必須先升起七覺支。我跟一般人不同，若我們真心想求道果，就必須先運用七覺支。因為我們的心力必須先到達七覺支，先以七覺支作為心力根本。第一步就是：

必須是有正念之人：時時刻刻保持覺知憶持（在此稱為念處）。

法擇：運用智慧審察我們所應修習的佛法與戒行，檢視經典或他人所教是否符合真理。

精進：要有努力奮鬥的精神去克服障礙，因為若缺乏精進，僅生起懈怠，便一無所獲。

有喜悅（Pīti）：在心中生起滿足、歡喜與自豪之情，期待將獲得的果報。因為我們已明白真理，依世尊所教，此行必至涅槃。最差也能到天界，稍好一些到梵天界，最上則直達涅槃。當思及無論如何都不會墮地獄，喜悅滿足之心便自然生起。

輕安（Passaddhi）：保持心念常住寂靜。此輕安有二：一是遠離五蓋之寂靜，二是遠離煩惱之寂靜。心念寧靜，不讓五蓋或煩惱擾亂。

定（Samādhi）：心念時時刻刻安住專一。

捨（Upekkhā）：保持平等捨心，持續守住單一所緣，同時防範並驅逐其他不相應的心念，不讓它們擾亂。

這七項稱為『覺支』（Bojihaṅga），即證悟的工具，必須先常住於心中。當我們以七覺支為常住心念，並時常如此思惟，其利益必將顯現於心……」

出處：摘自《佛法雜集第二冊》，Wat Tha Sung Luang Por Lersi Lingdam 尊者所錄之大念處經總結開示。

“…Let us summarize the *Mahāsatipaṭṭhāna Sutta* that we have studied: What kind of practice leads to the swift attainment of the Path and Fruit? Whether it is fast or slow, it is still considered attaining the Path and Fruit. Previously, we began with Ānāpānasati (mindfulness of breathing), which belongs to the learning stage. But when it comes to actual practice, one must first arouse the **Seven Factors of Enlightenment** (Bojjhaṅga). I am not like ordinary people. If we truly seek the Path and Fruit, we must employ the Seven Factors of Enlightenment first. Because our mental power must reach the Bojjhaṅga level, we must take the Seven Factors of Enlightenment as the foundation of our mental strength. The first step is:

1. **One must be a person with mindfulness (Sati)**: Maintain awareness  at all times (this is referred to as Satipaṭṭhāna). 

2. **Dhammavicaya (Investigation of Dhamma)**: Use wisdom to contemplate the Dhamma that should be practiced and the observances, examining whether the scriptures or what others teach truly correspond with reality. 

3. **Viriya (Energy/Effort)**: Possess the spirit of diligent effort to overcome obstacles, because if one lacks effort and only gives in to laziness, nothing will be achieved. 

4. **Pīti (Joy/Rapture)**: Generate a sense of fulfillment, delight, and pride in the heart, anticipating the results that will be obtained. Because we have understood the truth — as taught by the Blessed One — that this practice will definitely lead to Nibbāna. At the very least, one will be reborn in the heavenly realms; better still, in the Brahma realms; and at the highest level, one reaches Nibbāna. When we reflect that we will definitely not fall into hell, joy and contentment naturally arise. 

5. **Passaddhi (Tranquility)**: Keep the mind calm and serene at all times. This tranquility has two aspects: tranquility from the Five Hindrances (Nīvaraṇa) and tranquility from defilements (Kilesa). The mind remains still and peaceful, not allowing the hindrances or defilements to disturb it. 

6. **Samādhi (stillness )**: The mind remains steadfastly focused at all times. 

7. **Upekkhā (Equanimity)**: Maintain even-mindedness by continuously holding to a single object, while guarding against and expelling any other unrelated mental states so they do not interfere or disturb the mind.

These seven items are called **Bojjhaṅga** — the Factors of Enlightenment, the tools for awakening. They must first be firmly established in the heart. When we take the Seven Factors of Enlightenment as our constant mental state and reflect on them regularly in this way, their benefits will surely manifest in the mind…”

**Source**: Excerpted from the book *Dhamma Pakinaka 2*, a record of the Dhamma teachings summarizing the *Mahāsatipaṭṭhāna Sutta* by Luang Por Lersi Lingdam of Wat Tha Sung.

佛陀說，僅僅只是看見阿羅漢，已經有很大的益處了

更不用說去聽他們說話、去見他們、侍奉他們、憶念他們、跟他們出家

為什麼呢？

聽他們說法後，我們會喜歡獨處，喜歡遠離人群，促成身遠離

心也不再樂於這個世間，偏向放下這個世界，促成心遠離

就算僅僅只是看過他們，我們也會不以為然地回憶起他們。

有時會回憶起他們所說的法

這是什麼？這就是‘念’覺支了。所謂的‘念’，就是憶持、記憶的意思

當我們這樣想起他們所說的佛法，我們很自然就會在心裡研究、思維、審慮這個佛法。這是在修擇法覺支

當我們不斷審慮佛法時，精進力也會被帶起。這個是在修精進覺支

當我們不斷審慮下去，越審慮就越興奮。這是在圓滿喜覺支

當我們心喜悅時，就會變得寧靜放鬆，這是在修寧靜覺支

當我們心寧靜時，心就會有自然而然的快樂，然後就會集中起來、入定。這個是在修定覺支

當心有定力時，就會保持中立，成為旁觀者。這是在修捨覺支（SN46.3）

這七覺支是覺悟的要素

所以願我們多親近那些善知識、阿羅漢

The Buddha said that merely seeing an Arahant already brings great benefits. 

Not to mention listening to their teachings, visiting them, serving them, recollecting them, or going forth into homelessness under them.

Why is that? 

After listening to their Dhamma, we will like to be alone, like to stay away from crowds, which leads to physical seclusion. 

The mind will no longer delight in this world, but will incline towards letting go of this world, which leads to mental seclusion.

Even if we have merely seen them, we will recollect them with approval. 

Sometimes we will recollect the Dhamma they taught. 

What is this? This is the mindfulness enlightenment factor. The so-called mindfulness means bearing in mind and remembering.

When we recollect the Buddha’s teaching they spoke in this way, we will naturally investigate, reflect, and contemplate this Dhamma in our minds. This is the cultivation of the investigation of dhammas enlightenment factor.

When we continuously contemplate the Dhamma, the energy of effort will also arise. This is the cultivation of the energy enlightenment factor.

When we continue contemplating in this way, the more we contemplate, the more uplifted and joyful we become. This is the fulfillment of the joy enlightenment factor.

When our minds are joyful, they will become calm and relaxed. This is the cultivation of the tranquility enlightenment factor.

When our minds are tranquil, there will naturally arise happiness in the mind, and then it will become concentrated and enter samādhi. This is the cultivation of the stillness enlightenment factor.

When the mind has stillness, it will remain equanimous and become an observer. This is the cultivation of the equanimity enlightenment factor (SN46.3).

These seven enlightenment factors are the essential elements of awakening.

Therefore, may we often associate closely with those good friends and Arahants.

Ref. to MN141

【正見】

修行的第一步，就是培育正見（正確的見解）。

正見就是四聖諦的見解

苦聖諦：我們要知道，老、病、死、求不得、愛別離、碰見不喜歡的、各種負面情緒，簡而言之，出生就是痛苦、這副五蘊身心就是不讓人滿意的，是一種負擔（SN22.22）。因為出生、有這身心，我們才要承受種種痛苦。

苦集聖諦：渴愛是痛苦的原因。渴愛造成我們內心的壓力、痛苦、種種負面情緒，也導致再生。

苦滅聖諦：而渴愛的止息就是痛苦的止息

苦滅之道就是八聖道。

【正思維】

當我們有了四聖諦的見解後，我們會知道，如果要滅除痛苦、獲得快樂，就要限制、去除貪慾、種種渴求。

怎樣做起？ 從我們的思想、動機做起。是為正思維

我們努力讓自己的思想遠離貪慾（出離思維）、嗔心（無惡意思維）、癡心（無害思維--因為心的散亂、癡迷而不自覺地傷害他人）

【正語】

當我們的思想、動機正確、遠離貪嗔癡，我們的說話也會跟著正確、遠離貪嗔癡。

我們會開始遠離說謊、離間、粗惡、閒雜語等惡行。

【正業】

當我們連話也管好，行為也會改善、遠離貪嗔癡。

我們也會遠離殺生、偷盜、邪淫等等的惡行。

【正命】

當我們行為正確，我們的謀生方式也會跟著正確。我們不會因為糊口而傷害自己、傷害別人。

【正精進】

當我們思想、說話、行為也正確，漸漸地，我們就會心安理得、充滿自信和喜悅。因為我們品行良好、毫無過失。（AN11.1）

我們開始感受到因為內心清淨、善良而產生的喜悅和涼快感。

我們很自然就會開始努力把已經生起的不善法去除、努力讓未生起的不善法不再生起、努力讓未生起的善法生起、努力讓已經生起的善法提升至圓滿。

【正念】

但無論我們如何努力，到了一個點，煩惱都不能進一步被淨化。

為什麼？因為雖然我們知道四聖諦所說，身心是不讓人滿意的，但我們心底裡仍執著這副身心，未捨得放下它們（癡）。所以心仍掙扎著拿東西來把好的東西帶給自己（貪），掙扎著把不好的東西推開（嗔）。

所以我們為了繼續提升、取得更大的快樂，我們便會自然而然地修習正念，即是四念住

四念住的目的是為了徹底去除貪嗔癡，透過熱心地以清明的心去覺知或者思維身體、感受、心、法的集起、滅去、或集滅；走神時再次記起我們的禪修目標 ---‘身體/感受/心/法存在’，但是是以集起、滅去、或集滅等等導向放下的角度去憶持，不執著任何東西。

【正定】

當我們慢慢修下去，放下執著的力量讓我們的心越來越清淨、越來越遠離五蓋。此時就很容易生起正定了--初禪、二禪、三禪、四禪。

正念主要屬於觀禪，當不斷覺知、思維下去時，會疲倦。心可能就會自己休息。

主力修習身念住的禪修者會以放鬆、放下的心來和呼吸、身體在一起，生起禪那來休息。

主力修習受、心、法念住的禪修者會以放鬆、放下的心來和心在一起，生起識遍禪的禪那來休息。

或者以其他止禪的業處來休息。

正見屬於基礎智慧

正思維、正語、正業、正命屬於戒的修習

正精進、正念、正定則屬於定和慧的修習。

在基礎智慧和良好戒德的基礎下，禪修者不斷修習正精進、正念、正定，直至抵達痛苦的完全止息。

Ref. to MN141

**Right View**

The first step of practice is to cultivate Right View (correct understanding).

Right View is the understanding of the Four Noble Truths.

The Noble Truth of Suffering: We need to know that aging, sickness, death, not getting what we want, separation from what we love, encountering what we dislike, and various negative emotions—in short, birth itself is suffering. This body and mind of the five aggregates are unsatisfactory and burdensome (SN22.22). Because of birth and having this body and mind, we have to endure all kinds of suffering.

The Noble Truth of the Origin of Suffering: Craving is the cause of suffering. Craving creates pressure and suffering in our minds, various negative emotions, and also leads to rebirth.

The Noble Truth of the Cessation of Suffering: The cessation of craving is the cessation of suffering.

The Noble Truth of the Path to the Cessation of Suffering is the Noble Eightfold Path.

**Right Intention**

Once we have the understanding of the Four Noble Truths, we will know that if we want to eradicate suffering and attain happiness, we must restrain and remove greed, various desires, and cravings.

How do we begin? We start with our thoughts and motivations. This is Right Intention.

We strive to keep our thoughts far from greed (intention of renunciation), ill will (intention of goodwill), and delusion (intention of harmlessness—because the mind’s restlessness and delusion unconsciously harm others).

**Right Speech**

When our thoughts and motivations are correct and free from greed, aversion, and delusion, our speech will also become correct and free from greed, aversion, and delusion.

We will begin to refrain from lying, divisive speech, harsh speech, idle chatter, and other unwholesome actions.

**Right Action**

When we have even our speech under control, our behavior will also improve and become free from greed, aversion, and delusion.

We will also refrain from killing, stealing, sexual misconduct, and other unwholesome actions.

**Right Livelihood**

When our actions are correct, our way of earning a living will also become correct. We will not harm ourselves or others for the sake of making a living.

**Right Effort**

When our thoughts, speech, and actions are correct, gradually we will feel at ease, full of confidence and joy. Because our conduct is good and faultless (AN11.1).

We begin to feel the joy and coolness arising from inner purity and goodness.

We will naturally start striving to abandon unwholesome states that have arisen, prevent unwholesome states that have not yet arisen from arising, arouse wholesome states that have not yet arisen, and develop wholesome states that have arisen to perfection.

**Right Mindfulness**

However, no matter how hard we try, at a certain point, defilements cannot be further purified.

Why? Because although we know from the Four Noble Truths that body and mind are unsatisfactory, deep down we still cling to this body and mind and are not willing to let go (delusion). Therefore, the mind still struggles to grasp things to bring good things to itself (greed) and struggles to push away bad things (aversion).

Thus, in order to continue progressing and attaining greater happiness, we will naturally practice Right Mindfulness, which is the Four Foundations of Mindfulness.

The purpose of the Four Foundations of Mindfulness is to completely remove greed, aversion, and delusion by diligently observing or contemplating with a clear mind the arising, passing away, or arising-and-passing-away of the body, feelings, mind, and dhammas. When the mind wanders, we remember our meditation object again—“body/feelings/mind/dhammas exist”—but from the perspective of arising, passing away, or arising-and-passing-away, leading toward letting go, without clinging to anything.

**Right Stillness**

As we continue practicing and the power of letting go makes our mind increasingly pure and increasingly free from the Five Hindrances, it becomes easy to develop Right Stillness—first jhana, second jhana, third jhana, fourth jhana.

Right Mindfulness mainly belongs to insight meditation. When continuously observing and contemplating, one may become tired. The mind may rest on its own.

Meditators who primarily practice mindfulness of the body will rest in jhana by being relaxed and letting go while staying with the breath and body.

Meditators who primarily practice mindfulness of feelings, mind, or dhammas will rest in consciousness kasina jhana  by being relaxed and letting go while staying with the mind.

Or they may rest using other samatha meditation objects.

Right View belongs to foundational wisdom. 

Right Intention, Right Speech, Right Action, and Right Livelihood belong to the training of morality (sila). 

Right Effort, Right Mindfulness, and Right Stillness belong to the training of Stillness (samadhi) and wisdom (panna).

On the foundation of basic wisdom and good moral conduct, the meditator continuously practices Right Effort, Right Mindfulness, and Right Stillness until reaching the complete cessation of suffering.