無色界禪禪修法 The Meditation Method of immaterial attaintment
無色界禪禪修法 The Meditation Method of immaterial attaintment
（參考帕奧禪師的 《親知實見》）
步驟
方法一：
1. 先思維色法的缺點，例如因為色身的存在，我們會遭受刀槍子彈等武器的傷害，也會有各種疾病
2. 以除了虛空遍的九種遍的其中一遍修至四禪後，省思四禪的缺點：
a. 它是基於色法而成就的
b. 有第三禪定樂作為近敵
c. 比四無色禪粗劣
3. 之後思維無色禪更加寂靜的本質
4. 修地遍等九種遍，擴大遍相到無邊無際，然後以虛空來代替遍處色所佔據的空間
5. 專注該虛空為‘空，空’ 或‘無邊的虛空，無邊的虛空’，直至證得身體完全消失、剩下覺知之心的禪那
方法二：
直接把‘空間’擴展到無邊無際，可以配以默念‘空、空、空...’，持續專注，直到證得身體完全消失、剩下覺知之心的禪那
（參考帕奧禪師的 《親知實見》）
步驟
進入空無邊處定後的修法：
1. 思維空無邊處定的缺點
a. 它有色界第四禅作為近敵
b. 並且不如識無邊處定寂静
2. 思惟識無邊處定更寂靜
3. 然后一再地專注於取無邊虛空為所缘的識,並默念它为“無邊的識、無邊的識”或者“識、識”。
4. 持續專注，直到證得禪那
直接修的修法：
把這個‘覺知’擴闊到無邊無際，可以配以默念‘識、識、識..’，持續專注，直到證得身體完全消失、剩下覺知之心的禪那
（參考帕奧禪師的 《親知實見》）
步驟
進入識無邊處定後的修法：
1. 思維識無邊處定的缺點
a. 它有空無邊處定作為近敵
b. 並且不如無所有處定寂静
2. 思惟無所有處定更寂靜
3. 然后一再地專注於取虛空為所緣的識的不存在，並默念它為‘無所有，無所有’ 或‘不存在，不存在’
4. 持續專注，直到取得禪那
直接修的修法：
放下心也放下所緣，專注‘一無所有’的概念，直到證得身體完全消失、剩下覺知之心的禪那
（參考帕奧禪師的 《親知實見》）
-非想非非想處定中的想極其微細，因而得名
步驟
1. 思維無所有處定的缺點
a. 想是病
b. 它有識無邊處定作為近敵
c. 並且不如非想非非想處定寂静
2. 思惟非想非非想處定更寂靜
3. 然后一再地專注於無所有處的禪心為‘寂靜，寂靜’
4. 持續專注，直到取得禪那
(Reference: *Knowing and Seeing* by Pa-Auk Sayadaw)
**Steps**
**Method One:**
1. First reflect on the disadvantages of material form (rūpa). For example, because of the existence of the material body, we are subject to injury from weapons such as knives, spears, and bullets, as well as various diseases.
2. After attaining the fourth jhāna with any one of the nine kasiṇas except the space kasiṇa, reflect on the disadvantages of the fourth jhāna:
a. It is based on material form.
b. The bliss of the third jhāna is its near enemy.
c. It is coarser than the four formless jhānas.
3. Then reflect on the more peaceful nature of the formless jhānas.
4. Develop any of the nine kasiṇas (earth kasiṇa, etc.), expand the kasiṇa sign to infinity, and then replace the space occupied by the kasiṇa materiality with empty space.
5. Focus on that empty space as “space, space” or “infinite space, infinite space,” until the body completely disappears and only the mind of awareness remains, thereby attaining the jhāna.
**Method Two:**
Directly expand “space” to infinity. One may accompany this with the mental recitation “space, space, space…,” continuously focusing until the body completely disappears and only the mind of awareness remains, thereby attaining the jhāna.
---
(Reference: *Knowing and Seeing* by Pa-Auk Sayadaw)
**Steps**
**Method after entering the Base of Infinite Space:**
1. Reflect on the disadvantages of the Base of Infinite Space:
a. The fourth fine-material jhāna is its near enemy.
b. It is less peaceful than the Base of Infinite Consciousness.
2. Reflect that the Base of Infinite Consciousness is more peaceful.
3. Then repeatedly focus on the consciousness that takes infinite space as its object, and mentally recite it as “infinite consciousness, infinite consciousness” or “consciousness, consciousness.”
4. Continuously focus until the jhāna is attained.
**Direct method:**
Expand this “awareness” to infinity. One may accompany this with the mental recitation “consciousness, consciousness, consciousness…,” continuously focusing until the body completely disappears and only the mind of awareness remains, thereby attaining the jhāna.
---
(Reference: *Knowing and Seeing* by Pa-Auk Sayadaw)
**Steps**
**Method after entering the Base of Infinite Consciousness:**
1. Reflect on the disadvantages of the Base of Infinite Consciousness:
a. The Base of Infinite Space is its near enemy.
b. It is less peaceful than the Base of Nothingness.
2. Reflect that the Base of Nothingness is more peaceful.
3. Then repeatedly focus on the non-existence of the consciousness that took space as its object, and mentally recite it as “nothingness, nothingness” or “there is nothing, there is nothing.”
4. Continuously focus until the jhāna is attained.
**Direct method:**
Let go of both the mind and the object, and focus on the concept of “nothing whatsoever,” until the body completely disappears and only the mind of awareness remains, thereby attaining the jhāna.
---
(Reference: *Knowing and Seeing* by Pa-Auk Sayadaw)
- In the Base of Neither-Perception-Nor-Non-Perception, perception is extremely subtle, hence the name.
**Steps**
1. Reflect on the disadvantages of the Base of Nothingness:
a. Perception is a disease.
b. The Base of Infinite Consciousness is its near enemy.
c. It is less peaceful than the Base of Neither-Perception-Nor-Non-Perception.
2. Reflect that the Base of Neither-Perception-Nor-Non-Perception is more peaceful.
3. Then repeatedly focus on the jhāna mind of the Base of Nothingness as “peaceful, peaceful.”
4. Continuously focus until the jhāna is attained.
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