食厭想禪修法 Perception of Loathsomeness in Food
食厭想禪修法 Perception of Loathsomeness in Food
食厭想禪修法在聖典中多次被提到： AN4.163,4.169,5.61,5.69-71,5.121,5.122,5.303-1151,7.48-49,7.623-1132,9.16,9.93-432,10.56-57,10.237-746,MN50
它既可以用來修止禪，也可以用來修觀禪
關於止禪，首先，必定要放鬆和放下到極點
我們可以隨心思維食物種種讓人厭惡的特徵，但這樣不斷思維的話，通常不會得到很深的禪定。不斷思維，也有機會得不到禪定，只得到散亂
如果要保證得到禪定的話，就選其中一樣食物來作禪修業處。例如薯片，我們就心中想像薯片的影像，然後不斷默念‘薯片、薯片、薯片.....’，心就會會慢慢平靜、快樂、舒服。
如果定力深入下去，全身就會突然好像有被電流流過的喜悅---這是初禪。 初禪有五個禪支：尋 (Vitakka)、伺 (Vicāra)、喜 (Pīti)、樂 (Sukha)，以及一心 (Ekaggatā)
在初禪中，有時心會跑走一點，而‘尋’就是心重新投入那個禪修目標
‘伺’就是心持續覺知目標
‘喜’就是全身好像有電流流過的喜悅
‘樂’就是心中有甜滋滋的感覺
‘一心’就是心的集中
如果我們放下禪修業處，心自然安住；這即是拋下了尋 (Vitakka)、伺 (Vicāra)； 此時剩下喜 (Pīti)、樂 (Sukha)，以及一心 (Ekaggatā)--這是二禪
此時放下電流般的喜悅，剩下甜滋滋的快樂--這是三禪
此時連心中甜滋滋的快樂也放下了--這是四禪
觀禪一般會在禪定穩固後才修。
觀禪的目標是放下對整個世間的執著。
透過思維食物種種讓人厭惡的特徵，就會逐漸厭倦輪迴---因為在輪迴中，我們自然需要食物來維生。
以下十種只是思維的參考方向
1. 要辛勤工作賺錢才能取得，比丘則要托缽才能取得
a. 為了行乞，會見到許多動物屍體，屎便，它們都有難聞的味道
2. （對於比丘來說）要不斷找尋乞求食物
a. 要踏過泥濘。
b. 可能會受到在家人的冷待，聽見粗惡的語言
3. 享用
a. 汗水會沾濕食物
b. 食物被牙齒搗碎，唾液攪拌。此時食物已經失去了色香之美
4. 分泌
a. 食物受到膽汁、痰等沾染後變得厭惡
5. 貯藏處
a. 混合了分泌物的食物進入了作為貯藏處的胃部，胃臟就如屎桶，十年，二十年…都沒有被清洗過
6. 未消化時
a. 胃臟黑暗，帶著如屍臭的氣味的風。
b. 今天，昨天，前天的所吃擠在一起，被身火的熱力煮燒，生起了泡沫，現起極其可厭的狀態
7. 消化後
a. 由於身體之火的消化，一部分成了屎塞到了直腸，一部分成了尿而充塞膀胱
8. 結果
a. 如果得到適當的消化，食物的養分便會滋養髮毛甲齒皮；但如果不能妥善地消化，將會產生許多不同的疾病
9. 排泄
a. 食物會經由眼睛，耳朵等出垢，大小便時我們會捏鼻，歪臉，心生厭惡
10. 塗抹
a. 食物會黏在手、牙齒、唇、舌、顎等處，需要清洗
如此修習止觀；波羅蜜圓滿時就能取證道果、涅槃
The meditation on the loathsomeness of food is mentioned multiple times in the Suttas: AN 4.163, 4.169, 5.61, 5.69-71, 5.121, 5.122, 5.303-1151, 7.48-49, 7.623-1132, 9.16, 9.93-432, 10.56-57, 10.237-746, MN 50.
It can be used for both Samatha (stillness) meditation and Vipassanā (insight) meditation.
Regarding Samatha meditation, it is essential first to relax and let go to the max.
We can contemplate various repulsive aspects of food as we like. However, continuously contemplating in this way often does not lead to deep concentration. Constant contemplation might also result not in concentration, but in distraction.
To ensure the attainment of concentration, one should choose a single type of food as the meditation object. For example, take potato chips. Mentally visualize the image of potato chips and continuously repeat silently, "potato chips, potato chips, potato chips…". The mind will gradually become calm, joyful, and comfortable.
If concentration deepens further, the entire body may suddenly feel a joy like an electric current flowing through it—this is the First Jhāna. The First Jhāna has five factors: Initial Application (Vitakka), Sustained Application (Vicāra), Rapture (Pīti), Happiness (Sukha), and One-pointedness (Ekaggatā).
In the First Jhāna, sometimes the mind may wander slightly. "Initial Application" is the mind re-engaging with the meditation object.
"Sustained Application" is the mind continuously being aware of the object.
"Rapture" is the joy like an electric current flowing through the body.
"Happiness" is the sweet, pleasant feeling within the mind.
"One-pointedness" is the focused concentration of the mind.
If we let go of the meditation object, the mind naturally settles; this means discarding Initial Application and Sustained Application. At this point, Rapture, Happiness, and One-pointedness remain—this is the Second Jhāna.
Then, letting go of the electric-current-like rapture, only the sweet happiness remains—this is the Third Jhāna.
Finally, even the sweet happiness within the mind is let go—this is the Fourth Jhāna.
Vipassanā meditation is generally practiced after concentration is stable.
The goal of Vipassanā is to let go of attachment to the entire world.
By contemplating the various repulsive aspects of food, one gradually becomes weary of saṃsāra—because within saṃsāra, we naturally need food to sustain life.
The following ten points are merely reference directions for contemplation:
1. **Acquisition**: One must toil and work to earn money to obtain food; a monk must go on alms rounds to obtain it.
a. While begging, one may see many animal corpses, feces, all of which have foul odors.
2. **(For a monk) Constant Search**: Continually seeking and asking for food.
a. Having to tread through mud.
b. Possibly facing indifference from householders or hearing harsh words.
3. **Consumption**:
a. Sweat may moisten the food.
b. Food is crushed by teeth and mixed with saliva. At this point, the food loses its appealing color and aroma.
4. **Secretion**:
a. Food becomes repulsive after being tainted by bile, phlegm, etc.
5. **Storage Place**:
a. The food mixed with secretions enters the stomach as a storage place. The stomach is like a cesspit, unwashed for ten, twenty years…
6. **When Undigested**:
a. The stomach is dark, with winds carrying a smell like that of a corpse.
b. Today's, yesterday's, and the day before's meals are pressed together, cooked by the heat of the body's fire, producing foam, appearing in an extremely repulsive state.
7. **After Digestion**:
a. Due to digestion by the body's fire, part becomes feces blocking the rectum, part becomes urine filling the bladder.
8. **Outcome**:
a. If properly digested, the nutrients from the food nourish hair, nails, teeth, and skin. But if not properly digested, it will produce many different illnesses.
9. **Excretion**:
a. Food residues are discharged through the eyes, ears, etc. When defecating or urinating, we pinch our noses, make faces, and feel disgust.
10. **Smearing**:
a. Food sticks to the hands, teeth, lips, tongue, palate, etc., requiring cleaning.
Practicing Samatha and Vipassanā in this way; when the pāramīs (perfections) are fulfilled, one can attain the Path, its Fruit, and Nibbāna.