佛陀的「開悟」不再是人類極少數人的幸運（轉貼）

回復 19# Guest from 99.227.40.x

Thank you for sharing. I have learned and benefited from your comments and explanation of the Jhana. I do have question though about the necessity in its "definition" about "concentration on a single object", which seems to me too narrow and limiting to only beginners' practice. Without entangling the ego sense, is it possible in Jhana to be fully and solely aware of the being, but instead of a single object, any dynamic motion of the dependent-arising world? In another word, is it necessary to limit Samadhi's function to single and still object? This seems to me to segment the dependent-arising world and focusing on a single component of it, and thus losing the sense of wholeness and dynamics of folding and unfolding. So, I guess instead of disqualifying her experience of first Jhana it might be of higher level. The important characters are ego-free and great joy and peace. I have leaned much from your expressions of Jhana and Samadhi which can enhance my understanding. Thanks again.

回復 22# 一說實相


   我的看法: 禪那是心一竟三昧。若心有思緒就不是禪那三昧了。

回復  一說實相


   我的看法: 禪那是心一竟三昧。若心有思緒就不是禪那三昧了。
Guest from 142.20.133.x 發表於 2010-6-4 00:55

這裡需要明確什麼是思緒。思緒是思想嗎還是情緒波動？

思想和情緒波動不能和三昧同行。

還是讓那外語佬來回答這問題。

思想和情緒波動不能和三昧同行。
Guest from 142.20.133.x 發表於 2010-6-4 01:08

    那麼請問佛陀在世時候待人接物講經說法不用思想？還是他也要不斷地入定出定？正心與妄念是不同的。覺悟者不會成為石木，並不需要斷滅一切思想而完全可以啟用頭腦並且無礙運用頭腦的。

是。

禪那是入定的一種。佛是出定時才說法。

禪那是入定的一種。佛是出定時才說法。
Guest from 142.20.133.x 發表於 2010-6-4 01:18

    佛陀已經沒有入定與出定的分別了，而是恆常定中但是無礙於智慧的運用自如。其實修行到一定功夫就可以達到定慧等持了。這裡的一個關鍵就是是我們用頭腦還是我們被頭腦用（意思身不由己地跟著妄念走）。而再接下來就是能所雙泯，無有我所了，與定慧一體。

回復 19# Guest from 99.227.40.x

Could you further explain what is non-dual knowing and non-dual awareness? I find it interesting but don't know what exactly you meant. An example would be better.

回復 31# 一說實相

I am just speaking from my own understanding of this subject, it is not authoritative in any sense. Non-dual knowing and non-dual awareness are always used interchangeably, but their semantics use may be a bit difference. Non-dual occurs when the subject-object border is dissolved that can either be a result of dissolution of self- or ego-perception i.e., a separate entity that constitutes an individual "self" that endures in the process of body and mind phenomena, or a result of perception of the emptiness (sunyata) nature of all phenomena. Non-dual knowing is literally used as as a state of "recognition" of the existence of individual ego is simply an illusion. In reality, there is no such entity that separates the "being" or any moment of beingness. In the latter, beingness is recognized as the only reality, and in this totality "concept", even time and physical distance are to be dissolved or recognized as an illusion.

Please note that, the dissolution of this ego-sense may be experienced by one as a kind of unified perception of "oneness" or "unity of universal self", which, in the words of the ancient Buddha, is still a remnant of subtle manifestation of "self-conceit". Without the understanding of the non-self (anatta) nature in the context of dependent-origination (very very critical element in the discovery of the Buddha) by penetrative insights and wisdom, the universal self is seen as a "concrete" entity which is still rooted in ignorance. As the doctrine of pattica-samuppada (dependent-origination) has pointed out, this offspring of ignorance can be a cause of volition formations (sankaras) which contributes to formation of consciousness and becomings and hence the formation of body and mind...birth and death.

回復 22# 一說實相



I am just sharing some of my superficial thoughts on this subject.

Samadhi in traditional sense described in the Pali canon of digkaya, Abhidhamma and Visudhimagga is only referred to two types of concentration meditation practices: Jhana or absorptive meditation and upacara samadhi or access concentration meditation. Both have a similar property of one-pointedness of mind (ekagatta or appana) with the Jhanas having a higher degree of stability and maturation of Jhana factors ( for first jhana they are piti/joy/rapture, sukha/happiness/bliss, vitakka/applied attention, vicara/sustained attention, ekagatta/one-pointedness of mind). There is another type of concentration practice which is called momentary concentration which is basically applying uninterupted attention or awareness to the changing phenomena experienced by the body and mind in every present moment. The "non-dual knowing or awareness" may belong to this momentary type of concentration. Please note that although the suttas and Abdhidhamma do not suggest this momentary concentration practice as a kind of "Samadhi", but the latter Buddhist practitioners even in the Theravadan school have started grouped it as an experience of samadhi. So, like what I said earlier, the non-dual awareness with elements of "dynamic knowing" can still be seen as some sort of samadhi in a less conventional manner.

回復 32# Guest from 99.227.40.x

謝謝。僅僅是讀你的解釋就是一種享受的過程。下面看看我用中文說是否理解的有差距。

I am just speaking from my own understanding of this subject, it is not authoritative in any sense. Non-dual knowing and non-dual awareness are always used interchangeably, but their semantics use may be a bit difference. Non-dual occurs （這裡的non-dual是否就是中觀正見？）when the subject-object border is dissolved （能所雙泯）that can either be a result of dissolution of self- or ego-perception i.e.（我見的消亡）, a separate entity that constitutes an individual "self" that endures in the process of body and mind phenomena（妄想我執）, or a result of perception of the emptiness (sunyata) nature of all phenomena（頑空）. （既沒有一個獨立於緣起當下的我，也不否認身心的作用和存在。）Non-dual knowing is literally used as as a state of "recognition" （不帶自我的如實覺知－－觀照）of the existence of individual ego is simply an illusion. In reality, there is no such entity that separates the "being" or any moment of beingness.　（沒有獨立與當下如是之外的任何個體） In the latter, beingness is recognized as the only reality, and in this totality "concept", even time and physical distance are to be dissolved or recognized as an illusion.　（同意－－時空一切都是對立與分別的心識的產物。）

Please note that, the dissolution of this ego-sense may be experienced by one as a kind of unified perception of "oneness" or "unity of universal self", which, in the words of the ancient Buddha, is still a remnant of subtle manifestation of "self-conceit". （去掉小我，與宇宙萬物合規一體成為一個大我。但是這雖然更加接近真理，卻仍然更深層次的細微的有我可得。本質上還是落入了「有」和「常」）Without the understanding of the non-self (anatta) nature in the context of dependent-origination (very very critical element in the discovery of the Buddha) （在互為緣起的世界現象中沒有一個獨立不變的我）by penetrative insights and wisdom, the universal self is seen as a "concrete" entity which is still rooted in ignorance. As the doctrine of pattica-samuppada (dependent-origination) has pointed out, this offspring of ignorance can be a cause of volition formations (sankaras) （無明緣行）which contributes to formation of consciousness （行緣識）and becomings and hence the formation of body and mind　（識緣名色）...（名色緣六入，然後就是觸，受，愛，取，有）birth （生）and death　（老死）.

回復 33# Guest from 99.227.40.x

這裡有太多的英文名詞我不熟悉。我確實是對禪定和三昧的定義為專註於一點有疑問。在大勢至菩薩念佛圓通章里也有「都攝六根凈念相繼」的說法。但是三昧是否必須都攝六根？心經說「行深般若波羅蜜多時照見五蘊皆空」－－照見五蘊皆空並不是熄滅五蘊也不是無視於五蘊的存在，不然就是不見或者沒有什麼可以見，而不是照見它們本質為空了。而只有當我們真實照見它們的本質為空的時候，才真正能夠「無掛礙故無有恐怖遠離顛倒夢想」。

最近南傳的動中禪(dynamic meditation)有很多人在練習。不知道師兄怎麼看？

回復 35# 一說實相

Sorry for taking a while for responding to your questions.

"我確實是對禪定和三昧的定義為專註於一點有疑問。在大勢至菩薩念佛圓通章里也有「都攝六根凈念相繼」的說法。但是三昧是否必須都攝六根？心經說「行深般若波羅蜜多時照見五蘊皆空」－－照見五蘊皆空並不是熄滅五蘊也不是無視於五蘊的存在，不然就是不見或者沒有什麼可以見，而不是照見它們本質為空了。而只有當我們真實照見它們的本質為空的時候，才真正能夠「無掛礙故無有恐怖遠離顛倒夢想」

An important tenet of Buddhism that is quite different from other spirituality is that one needs to "know and see" the Dharma and the truth for emancipation from the mass of sufferings that underlies the many realms of samsaric existence (birth and death cycle) and to personally actualize the ultimate, unconditioned truth (Nirvana).  The Buddha Dharma has been very clear in this aspect, in that one needs to develop strong virtue or morality (sila) which is basically cultivation of a wholesome state of mind while avoiding committing any unwholesome actions. Such wholesome state of mind is critical for a success in developing samadhi which gives rise to an undistracted, clear and powerful mind for investigation of the nature of mind and reality. To arrive in this degree of insights, it can never be attainable by just intellectual reasoning and logic or through metaphysical studies It has to be accomplished through a direct personal experience, a clarity about what are the conventional (conceptual) and ultimate truths. The Buddha said when one sees the Dharma (Truth) sees me, when sees me sees the Dharma (Truth). To effectively uproot the defilements (kilesas) of our mind, one needs to understand fully (by experience and wisdom) the origin and cause of defilements, and the way to destroy these defilements. For this, mind cultivation (bhavana) with strong and maturing mindfulness and concentration are needed. "照見五蘊皆空" is a statement coming from a strong insight and wisdom when one uses a strong concentration to investigate the nature of 5 khandas, and see these dependent-arising elements as it is. When one sees it as it is - without a conceptual filtering or preoccupied stances, one sees the truth. The important phase here is to see it as it is, to see the Truth as it really is, not something we want it to be or we postulate or imagine it to be. This is the key, and needless to say how important mind cultivation is in Buddhist practice toward realizing the Truth. Therefore concentration (samatha) and insight (vipassana) meditation is to be seen as the most effective way, prescribed by the ancient Buddha, to reach this level of clarity. In short, to attain enlightenment, one's mind has to be very alert, retrained, unblemished, clear and bright for without these qualities, the muddy mind will not be able to destroy the defilements by understanding their origin and ways to demolish them.  The ultimate truth (Dhamma) is very subtle and present in every moment of one's experience. It can never be fully realized without a well-prepared and skilled mind. Ok, hope I answer your questions, be peace and happy.  


最近南傳的動中禪(dynamic meditation)有很多人在練習。不知道師兄怎麼看？

"最近南傳的動中禪(dynamic meditation)有很多人在練習。不知道師兄怎麼看？"

This meditation practice is based on the four foundations of mindfulness - the mindfulness of the body (the others are mindfulness of feeling, citta and dharma). With repeated practice and concentration on the movement of the body, one will be able to see throughly the interaction of body-and-mind, how the body movements (there are many types of movements, like walking, moving our arms, etc.) are driven by an impulse that springs from our mind that may or may not result from the underlying sankharas (volitional formations in the mind). If one just notices with bare attention the movements as it is, one can sees the whole process of mind-and-body without the conceptual filtration that arises out of our thoughts and memories formed from our past experiences.  Seeing the sensations derived from the body movement are also used as a means to uncover sankharas derived from the vicious subconscious mind. For one who has a strong paramitta (波羅蜜), dymanic meditation may be enough to bring one to seeing and realizing the Truth and Nirvana. The key for such realization and liberation is the arising of prajna (wisdom/panna).