讚念長老口述：《老虎洞寺的創建和趣事》
http://www.ss.ncu.edu.tw/~calin/textbook2008/6.pdf
附帶揭開蓋建金字塔、吳哥窟、婆羅浮屠之謎

讚念長老開示
四神足的功能
譬如在道路上行駛的汽車：有正念和正定作為司機，八聖道的其餘成員是乘客。四個車輪媲美於四神足。欲神足是一個愉悅的要素，一直使車輪向前走在道路的中間。勤神足是在道路上不懈地轉動。心神足是注意和持續維持車輪離開道路的兩側，因此維持在道路中間。觀神足是持續審查不同面向的道路（例如，過去、現在和未來的練習或如何開在道路的中間）將車輪轉到最終目的地。「神」指精神力，而「足」意味著基礎。因而神足是八聖道的基礎。「修」的定義為一種發展。修神足是使瑜伽師向前發展出九個出世間的正法，其中包括四道、四果和一涅槃。

〈止禪和觀禪〉（一）
讚念長老2020年5月，講於馬來西亞
【1】禪定型的禪修（止禪）
◎禪定型禪修帶來寧靜，導致一種「識的改變狀態」或「禪那」。「世間禪那」由四個級別的色禪和四個級別的無色禪組成。在無色禪的最高境界中（非想非非想定）缺少心理現象會使人們誤以為是涅槃。在佛陀開悟之前，這是禪修者的普遍誤解。這種禪那的形式可以比作睡眠。當你醒來時，一切都會回到以前的樣子。禪定型禪修只會帶來心理現象的寧靜和短暫的空，而不能消除煩惱、渴愛、對五蘊的執著或對自我的執著。當心理現象被抑制了一段時間後，有些行者可能會誤以為所有的煩惱都被根除了，並成了阿羅漢。
◎有一個故事，講述了三個拜火的兄弟（優樓頻羅迦葉、伽耶迦葉、那提迦葉），他們錯誤地認為，即使仍然練習火祭儀式，他們已得阿羅漢果。由於誤以為獲得無色禪定是阿羅漢果，優樓頻羅迦葉在佛陀面前聲稱自己已證得阿羅漢果。佛陀花了幾個月的時間向他們展示正見。佛陀教導拜火者關於在六根門（眼、耳、鼻、舌、身、意）燃燒的貪、瞋、癡之火。隨後，三名拜火者和一千追隨者都證得了阿羅漢果。
Absorptive Meditation and Vipassana
Dhamma Teaching by Luang Por Jamnian Seelasettho May 2020, Malaysia
【1】Absorptive Meditation
Absorptive Meditation brings in tranquility, leading to an altered state of consciousness or jhana. Lokiya Jhana consists of four levels of form jhana and four levels of formless jhana. The absence of mental phenomena in the highest state of formless jhana leads to misunderstanding that one has entered Nibbana. This was a common misunderstanding in meditators before the Buddha’s enlightenment. This form of jhana can be likened to sleep. When you wake up, everything returns as it was before. Absorptive meditation only brings tranquility and the transient voidness of mental phenomena but not the elimination of defilements, cravings, attachment to the five aggregates,or attachment to self. When mental phenomena have been suppressed for some time, some practitioners may mistakenly think all defilements have been eradicated and arahantship has been achieved.
There was a story of the three fire-worshiper brothers (Uruvela-kassapa, Nadi-kassapa and Gaya-kassapa) who mistakenly thought that they had attained arahantship even though they still practice fire worshipping rituals. With the misconception that formless jhana was arahanship, Uruvela-kassapa claimed he had attained arahantship in front of the Buddha. It took the Buddha several months to show them right view. The Buddha taught the fire-worshippers about the burning fire of lust, hatred, and delusion of the six sense doors (eye, nose, ear, tongue, body, and mind). Subsequently, the three fire-worshippers with their 1,000 followers attained arahantship.

〈止禪和觀禪〉（二）
讚念長老2020年5月，講於馬來西亞
◎從禪定型禪修中獲得的「世間禪那」仍然執迷於自我和五蘊的概念。這種「識的改變狀態」具有自我認同的見解。
第一禪那：具有尋、伺、[喜、樂、一境性五禪支]。我與禪那合一：我與尋合一，[我與伺合一，我與喜合一，我與樂合一]，我與一境性合一。
第二禪那：我與喜合一，我與樂合一，我與一境性合一。
第三禪那：我與樂合一，我與一境性合一。
第四禪那：我與捨合一，我與一境性合一。
[世間禪那]仍然存在自我認同的見解（身見）。
◎「世間禪那」是受制於退失。提婆達多，是佛陀的表弟和冤家，由於高層次的世間禪那獲得神通力而能漂浮空中。因此，當他失去禪那的力量時，他就失去了漂浮空中的能力。
◎在深層禪定中對寧靜的執著，就像是置在草地上的巨石阻止了草的生長。除去巨石後，草又重新長出來。同樣，禪定型禪修可以暫時抑制煩惱，當脫離禪那狀態時，煩惱又恢復原狀。
◎經過長時間的壓抑煩惱後。有一些行者可能會錯誤地認為已經證得了阿羅漢。在禪定型禪修中有自我認同的見解，仍然執著於五蘊。
「世間禪那」仍然沉迷於得失、稱譏、毀譽和苦樂的世間八風。它仍然執取感官享樂，並沒有走到苦的滅盡。
Lokiya Jhana attained from absorptive meditation is still imbued with attachment to the concept of self and the five aggregates. This altered state of consciousness possesses a self-identification view.
First Jhana: thought, direction of thought, evaluation of thought, and singleness of mind. I am one with or become the thought. I am one with or become the singleness of mind.
Second Jhana: I am one with rapture, one with happiness, and one with the singleness of mind in rapture.
Third Jhana: I am one with happiness as the singleness of mind.
Fourth Jhana: I am one with equanimity. My mind becomes one with equanimity. There is still a self-identification view.
Lokiya Jhana is subject to decline. Phra Devadatta, cousin, and the Buddha’s nemesis could levitate due to his psychic ability attained from high levels of Lokiya Jhana. Consequently, when he lost his jhanic power, he lost his ability to levitate.
Attachment to tranquility in deep absorptive mediation is likened to boulders sitting on top of grasses, preventing them to grow. When the boulders are removed, the grasses can grow back. Similarly, absorptive meditation can temporarily suppress defilements. When one is out of the jhanic state, defilements can roar back to life. Some practitioners may mistakenly think that arahanship has been attained after a prolonged period of defilement suppression.
There is a self-identification view in absorptive jhana which is still imbued with attachment to the five aggregates. Lokiya Jhana is still attached to worldly conditions of gain, loss, fame, obscurity, blame, praise, happiness, and pain/suffering. It is still clinging to sensual pleasures and does not lead the way to the end of suffering.

〈止禪和觀禪〉（三）
讚念長老2020年5月，講於馬來西亞
【2】內觀（觀禪）
◎內觀練習可以將心從世間的觀念中解脫出來，進入「出世間」的層次。最終的結果是涅槃、止息痛苦，導致不再於輪迴中無盡地再生。
◎出世間禪那，看到「識的改變狀態」而不執為我：我不是與禪那為一。「禪那」只是一種與「純粹的知」分離的感覺。既沒有自我認同的見解，也沒有對這五蘊的執著。
◎出世間禪那不會受制於退失。在「出世間禪那」中觀察到的寧靜（輕安）中沒有煩惱。
【2】Vipassana
Vipassana practice can bring the mind into Lokutara or supermundane level by liberating it from worldly concepts. The ultimate result is Nibbana, the relinquishment of suffering, and no more endless rebirth into the Samsara. Lokutara Jhana sees the altered states of consciousness without attachment to self: we are not one with jhana. Jhana is a mere sensation separate from pure knowing. There is neither self-identification view nor attachment to the five aggregates. Lokutara Jhana is not subject to decline. Tranquility observed in Lokutara Jhana is without defilements.

〈止禪和觀禪〉（四）
讚念長老2020年5月，講於馬來西亞
◎內觀智慧（觀智），是擁有清晰洞見的心的一部分，可以透視所有的法。一旦發現「純粹的知」，就可以使用它來a.知道（理解）、b.體驗（見到）、c.修習（發展）、d.棄捨，然後e.解脫。在練習中使用這五個步驟。
◎一旦a.理解，就放下；一旦b.見到，就放下。一旦你從修習中得到c.發展，就放下。這樣做而不對自我概念有任何的執著。隨後這將產生「般若智」，一種可以看到所有現象的生、住、滅的直覺智慧，並且可以在沒有任何執取或執著的情況下d.棄捨它們[，然後e.解脫]。
◎一旦我們走上了出世間的道路，苦就可以被滅除。心可以看穿世間的觀念，從「我見」轉向「無我見」。心將擁有穩定而堅定的力量。
◎佛陀開悟後，發現了他的「智」或純粹的知。純粹的知或「智慧之眼」有「眼生」和「智生」。[佛陀說：]
「經由許多出生，我在輪迴中徘徊，但沒有找到房屋的建造者。一次又一次的出生是令人憂苦的。
哦！建房者，你被見到了。你將不再建造房屋。所有（支撐屋頂的）椽子都壞了。柱子都被打碎了。
我的心已經達到了無為，已經抵達渴愛的終結。」

Vipassana ñāṇa or wisdom, which is part of the mind that possesses clear insight, can see through all Dhamma. Once you discover the pure knowing, use it to know (understand), experience (“see”), practice (develop), relinquish, and then liberate. Use these five steps in your practice. Once you understand, let it go; once you “see”, let it go. Once you have developed from practicing, let it go. Do so without any attachment to the concept of self will give rise to pañña ñāṇa or intuitive knowledge that can see the arising, existing and passing away of all phenomena and can relinquish them without any clinging or attachment. Once we are on the path of lokutara, suffering can be extinguished. The mind can see through worldly concepts and move out of self-view into non-self-view or anatta. The mind will possess a stable and unwavering power.
The Buddha found his ñāṇa or pure knowing when he was enlightened. The pure knowing or the eye of wisdom is cakkhu-karani and ñāṇa-karani.
“Aneka jati samsaram , sandhavissam anibbisam,
Gahakarakam gavesanto dukkha-jati-punappunam,
Gahakaraka,ditthosi, puna gehamna kasati,
Sabba te phasuka bhagga, gahakutam visankhitam,
Visankharagatam cittam, tanhanam khayamajjihaga”
“Through many a birth, I wandered in samsara, but did not find the builder of the house.
Sorrowful it is, to be born again and again. Oh housebuilder, thou art seen.
Thou shall build no house again. All the rafters are broken. The ridge/pole is shattered.
My mind has attained the unconditioned. The end of craving is achieved.”

〈止禪和觀禪〉（五）
讚念長老2020年5月，講於馬來西亞
◎在我們的實踐中，長老建議我們充分理解「純粹的知」、「意法」和「心」【註】。
【註】長老提到，心的狀態是取決於知元素所處的位置。一旦知元素移到眉毛之間的純粹的知（智慧之眼）的位置時，純粹的知可以檢查所有較低的基地所生起的現象而不會糾纏在一起。往下是「意法」（喉嚨）的位置，然後是「心」的位置。

◎何時心處於中道，知元素將自發地存在於「心」上方的位置。何時在「意」的所在地時，「意法」就可以訓練和淨化「心」而不糾纏在一起。[《法句經》說：]

「諸法（所有心理現象）都以『意』為先驅；
它們以『意』為首。它們是『意』所造。
如果一個人以惡意講話或做事，苦就跟隨著，
就像輪子跟隨著拉著推車的牛的蹄印。」

In our practice, Luang Por advises us to fully comprehend the Pure Knowing, Mano Dhamma, and the Citta 1.
1 Luang Por mentioned that a mind state depends on the location where the knowing element abides. When the knowing element moves to the location of the pure knowing (the eye of wisdom) located between the eyebrows, the pure knowing can investigate all phenomena arising from the lower bases without entanglement. Further down will be the location of Mano Dhamma (throat level), then the location of Citta (heart level).

When the mind is in the Middle Way, the knowing element will spontaneously abide in the location above the citta. When at this Mano’s location, Mano Dhamma can train and purify the citta without getting entangled.
“Mano pubbangama Dhamma Mano settha Mano maya,
Manasa ce paduttthena bhasati va karoti va.
Tato nam dukkhamanveti cakkamva vahato padam”
“All mental phenomena have the mind as their forerunner;
they have the mind or Mano as their chief; they are mind-made.
If one speaks or acts with an evil mind, dukkha follows
like the wheel follows the hoofprint of the ox that draws the cart.”

〈止禪和觀禪〉（六）
讚念長老2020年5月，講於馬來西亞
◎在「心」中，121種類型的識，潛藏在潛意識裡。內有「想」（記憶感知），以及「行」：造作善、不善或禪定。善和不善都存在於「心」中，並對諸蘊有「愛」和「取」，當「行」進一步造作，它們會導致「有」或再「生」。
◎「識」或知元素雖然不死，卻受「行」的影響。在緣起的概念中，描述了來自「漏」的「行」的生起，以及來自「行」的「識」的生起。（漏：「心」中的偏愛或業力傾向；無明）
◎阿羅漢安住於純粹的知或智慧之眼，而不是在「意法」或「心」。
為了使心得到充分的解脫，需要將知元素與這些被認知的對象分開。知元素需要棄捨其他四個蘊：色、受、想和行。
◎行者應住於正念、大正念、般若、「般若智」，以及「解脫智」：與解脫成果相關的智慧。
◎放下對善或不善的執著，因為兩者仍然受制於無常、苦和無我。
走在中道，一直到達涅槃。
◎放下一切，直到只有純粹的知存在，與那些被認知的對象完全分開。不再有「有」（存在狀態），也不再有再生。
In the citta, 121 types of consciousness are buried in the subconscious. Also, there are sañña: memory or perception and saṅkhāra: fabrications which can be wholesome, unwholesome or absorptive. Both wholesomeness and unwholesomeness reside in the citta along with cravings and clinging to the aggregates which when further fabricated by saṅkhāra result in Bhava (state of beings) or rebirths.
Viññāṇa or the knowing element, though deathless, is under the influence of saṅkhāra. The arising of saṅkhāra from Asava 2 and in turn the arising of viññāṇa from sankhara are depicted in the concept of Dependent Origination (Paticca-samuppada).
(2 Asava: the predilections or karmic propensities in the citta)
An arahant abides in the pure knowing or the wisdom eye, not in Mano Dhamma or the citta.
For the mind to be fully liberated, the knowing element needs to be separated from the subjects to be cognized. The knowing element needs to be relinquished from the other four aggregates: form, sensations, memory/perception, and fabrication.
The practitioners should abide in mindfulness, sustained mindfulness, wisdom, intuitive knowledge (pañña ñāṇa) and pañña vimutti - the wisdom associated with the fruition of liberation. Let go of attachment to either wholesomeness or unwholesomeness since both are still subject to anicca, dukkha, and anatta. Stay in the path of the Middle Way, until reaching Nibbana.
Let go of everything until only the pure knowing remains, completely separated from those subjects to cognized. No more Bhava (state of being) and no more rebirths.

〈止禪和觀禪〉（七）
讚念長老2020年5月，講於馬來西亞
◎在追求解脫的過程中，有四道、四果和一個涅槃。涅槃是超越了存在的三個特徵，超越了世間的觀念。沒有生起和滅去，也沒有苦。剩下的只有一個解脫的知元素，沒有雙象性。
◎只有你的正念、智慧和波羅蜜才能帶領你走向涅槃。
◎在你的實踐中，請繼續審察如果僅存在知元素而沒有任何可以被認知的對象，那麼是否還會受苦。苦源自根本原因。但是，在涅槃中，儘管存在根本原因，但沒有苦，沒有憂傷，沒有世間的快樂，甚至沒有平等捨。Nibbana（涅槃）這個詞來自Nibba（止息）和vana（循環）。涅槃是再生的循環的止息。從所有世間的概念中解脫出來的只有一種知元素。
◎一個人可以證得阿羅漢，此中經由具有定力的「心解脫」或以發展清晰的洞察力然後放棄執著的「慧解脫」。通過「慧解脫」證悟所需的時間，比「心解脫」更少。
◎釋尊是經由「智慧行」而開悟成佛。智慧行的成佛（像釋尊），比「信行」或「精進行」的成佛更快（所需時間更少）。
◎因此，你應該知道，禪定型禪修只會帶來寧靜。應放下寧靜，進一步發展「般若」。不要放逸在世間禪定狀態而不繼續前行。佛陀警告我們不要放逸。佛陀在入滅前說：
「諸行都會壞滅，應自精進不放逸，實現完成道。」
In our pursuit of liberation, there are four paths, four fruits, and one Nibbana. Nibbana is beyond the three characteristics of existence and beyond worldly concepts. No arising and passing away and no suffering. Only one liberated knowing element remains. There is no duality.
Only your mindfulness, wisdom, and perfections can lead the way to Nibbana. In your practice, keep contemplating whether there would still be suffering if there exists only the knowing element without any subject to be cognized. Suffering stems from root causes. However, in Nibbana, despite the presence of root causes, there is no suffering, no sorrow, no mundane happiness, and not even equanimity.
The word Nibbana came from Nibba (cessation) and vana(cycle). Nibbana is the cessation of the cycle of rebirths. There is only the knowing element, liberated from all worldly concepts.
One may achieve arahantship by the deliverance of the mind (ceto vimutti) powered by concentration or the deliverance of wisdom (pañña vimutti) from developing clear insight followed by the relinquishment of attachments. It takes less time to attain enlightenment through pañña vimutti than through ceto vimutti. The Lord Buddha was enlightened through pañña vimutti. A Buddha with supra perfection in wisdom (pañña) like the Lord Buddha gets enlightened faster than a Buddha with supra perfection in Saddha (convictions) or Viriya (efforts).
Therefore, you should know that absorptive meditation only brings tranquility. Let go of tranquility to further develop pañña (wisdom). Do not be heedless by staying in Lokiya states and not moving on to Vipassana. The Buddha warned us not to be heedless.
In the Lord Buddha ‘s parting words:
“All fabrications are subject to decay. Bring about completion by being heedful.”

〈止禪和觀禪〉（八）
讚念長老2020年5月，講於馬來西亞
◎要完全了解，禪定型的禪修不會導致涅槃，因為在寧靜中，仍然執著自我概念並執取五蘊。
◎要放下世間的自我認同的見解，進入「出世間」的無我。
看著六根門的十八界的如實面目而沒有任何我執。只是觀察並讓它們自己發揮作用。
◎用平等心放下事物，直到只有純粹的知保留下來。一旦只剩下純粹的知，那就是[體證無餘]涅槃，這是禪修練習的目標。純粹的知沒有苦。不再執取於五蘊。世間的觀念被究竟的真理所取代。最後，永恆中只有一個知元素，不再有生起或滅去。
抄寫和泰翻英：Sukanya Kanthawatana, M.D, Ph.D.
英翻中：林崇安教授（Prof. Chung-An Lin）。
Have a complete understanding that absorptive meditation does not result in Nibbana because, in tranquility, there is still an attachment to the concept of self and clinging to the five aggregates. Let go of the worldly concept of self-identification view and move on to the supramundane anatta (non-self). See the eighteen elements of the six sense doors just the way they really are without any attachment to self. Just observe and let them function on their own. Use equanimity to let go of things until only the pure knowing remains. Once there is only the pure knowing left, that is Nibbana: the goal of the practice. There is no suffering in the pure knowing. The clinging to the five aggregates has been relinquished. Worldly concepts are replaced with the ultimate truth. In the end, there will only be the knowing element in eternity. No more arising or passing away.
Transcribed and translated by Sukanya Kanthawatana, M.D, Ph.D.
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內觀之道——讚念長老的佛法開示新檔分享
http://www.ss.ncu.edu.tw/~calin/textbook2008/8.pdf
內觀之道 目錄
讚念長老生平紀要………………… 4
1.八聖道………………………………7
2.安住純粹的覺知中…………………9
3.止禪和觀禪…………………………17
4.使心解脫的練習……………………21
5.住於慧眼……………………………25
6.空性…………………………………29
7.九吉祥法的解說……………………31
關於編譯者 …………………………34

〈使心解脫的練習〉（一）
讚念長老的佛法教導，2020年6月，講於馬來西亞
（1）讚念長老教導我們如何練習，使心從諸結、隨眠和心理煩惱的影響中解脫出來。
（2）長老鼓勵他的學生在專注於「意法」或「意」的同時，練習安住於「純粹的知」。我們要了解，所有的煩惱、善法和不善法都存在於「心」中。純粹的知，具有辨別善和不善的能力，可以在「心」中看到究竟的真理。要使用「意法」來引導「心」，使「知元素」與「心」分離。在我們的練習中，我們應努力安住於「知元素」而不受苦的影響。

「純粹的知可以看透『意法』和『心』二者。 訓練『意法』看透『心』。」
——讚念長老

「心」：與記憶和想蘊相關的識。「心」控制大腦和身體的功能。
「意法」：可以管理和訓練心的領導者。
純粹的知（ñāṇa識智）：可以認知而不受煩惱、渴愛或執取的影響。
「般若智」是一種[直覺的]智慧，清楚體證所有現象的生起和滅去以及棄捨。

「一個守護的心有利於快樂。」
——佛教諺語
A Practice to Liberate the Mind
Dhamma Teaching by Luang Por Jamnian Seelasettho June 2020, Malaysia
（1）Luang Por Jamnian teaches us how to practice to liberate the mind from the influence of fetters, latent tendencies, and mental defilements.
（2）Luang Por encourages his student to practice abiding in pure knowing while focusing on ManoDhamma (or Mano). We should understand that all defilements, wholesomeness, and unwholesomeness reside in the citta. The pure knowing, with its ability to discern wholesomeness and unwholesomeness, can see the ultimate truth in the citta. Use Mano Dhamma to direct the citta so that the knowing element can be separated from the citta. In our practice, we should strive to stay abiding in the knowing element unaffected by suffering.

“The pure knowing can see through both ManoDhamma and the citta.
Train ManoDhamma to see through the citta “
——Luang Por Jamnian

Citta: consciousness associated with memories and perceptions. The citta controls the functions of the brain and body.
Mano (ManoDhamma): the leader who can manage and train the mind.
The Pure Knowing (ñāṇa ): can cognize without the influence of defilements, cravings, or clingings.
Intuitive Knowledge (Pañña ñāṇa) is the wisdom possessing a clear realization of arising and passing away, as well as relinquishment, of all phenomena.

“A guarded mind is conducive to happiness.”
——Buddhist Proverb

〈使心解脫的練習〉（二）
讚念長老的佛法教導，2020年6月，講於馬來西亞
（3）當安住於知元素而不沉迷於感官享樂和自我折磨的兩個極端（兩邊）時，心將處在中道而無煩惱。知元素將位於「純粹的知」的所在地，在那裡體證了「眼生」和「智生」。這導致直接了知現象的生起和滅去，導致自證（體證無常、苦、無我和空），並導致解除束縛（苦的止息或涅槃）。
（4）在「心」的潛意識深層，潛伏著121類型的識。這些類型可以進一步特徵化，並根據與根門（眼、耳、鼻、舌、身和心）之一接觸時生起的心態形式分為子類。例如，當眼睛被色處[顏色]接觸時，眼識就與記憶、想和取蘊糾纏一起，從而產生假想的視覺（imaginary visions）和心理現象。
（5）知元素的唯一功能是認知。它可以識別心理現象（在「心」中出現）、名色、色處、聲音、氣味、味道和身體觸覺，然後將其記錄在想蘊中。
（6）「般若智」擁有清晰的洞察力，可以穿透萬物的生起和滅去，從而導致「慧解脫」或「解脫智」的發展，「解脫智」是一種與解脫成果相關的內觀智慧。「慧解脫」是智慧的解脫。相反，「心解脫」是通過專注而解脫的，可以往內在「心」中觀察到。天人擁有「識」，但仍然受「行」影響。他們只能通過「心」來練習佛法。
（3）When abiding in the knowing element and not indulged in the two extremes of sensual pleasure and self-affliction, the mind will be in the Middle Way without defilements. The knowing element will be at the location of the pure knowing where pañña ñāṇa: cakkhu-karani (producing vision) and ñāṇa-karani (producing knowledge), are realized. This leads to the direct knowledge of the arising and passing away of phenomena, to self-awakening (the realization of anicca, dukkha, anatta, and suññata), and to the unbinding (the relinquishment of suffering or Nibbana).
（4）There are 121 types of consciousness buried deep in the subconscious of the citta. Those types can be further characterized and divided into subclasses depending on the type of mentality arisen when there is contact to one of the sense doors (eye, ear, nose, tongue, body, and mind). For example, when the eye is contacted by sight, the eye-consciousness gets entangled with memory, perception, and clinging to the aggregates, resulting in imaginary visions and mental phenomena.
（5）The only function of the knowing element is to cognize. It can cognize mental phenomena (arisen in the citta), name and form, sight, sound, odor, taste, and touch which are then recorded in the memory (saññā).
（6）Pañña ñāṇa (intuitive knowledge) posseses a clear insight which can penetrate through the arising and passing away of all things, leading to the development of pañña vimutti, an insight knowledge or the wisdom associated with the fruition of liberation. Pañña vimutti is the liberation through wisdom. In contrast, ceto-vimutti is the liberation through concentration which can be observed internally inside the citta. Celestial beings possess consciousness or viññāṇa that is still under the influence of saṅkhāra. They can only practice Dhamma through the citta.

〈使心解脫的練習〉（三）
讚念長老的佛法教導，2020年6月，講於馬來西亞
（7）當經由「心」來練習時，應立即息滅任何剛剛出現的內部心理現象或「名色」而無任何執著。不要讓它們在外部展現或被「行」進一步造作。
（8）將純粹的知和「意」從「心」分開。不要讓知元素與「心」糾纏在一起。檢查「心」中出現的任何現象：心理現象、名色以及取蘊，而不認同或認為我所有。要了解發生的一切受制於滅去。當看到慾望、貪、瞋、痴、滿足、不滿或「心」中出現的五蓋中的任何一種時，要體認到這些生起的僅僅是心理現象，而不執著或進一步造作。
（9）要住於純粹的知，親見一切現象的生起、存在和滅去，然後重新生起、存在和滅去等等。
要認識到三種類型的苦：身苦、心苦和五取蘊苦（錯誤地認為諸蘊為我的苦）。要認識到所有的苦都受制於滅去，不要被任何苦所影響。要息滅任何通過眼、耳、鼻、舌、身和心六根門接觸而產生的心理現象。如果於諸蘊上仍然有一點執取，則無法完成息滅。

「對身體現象的生起和滅去，要熱心、正念與正知；在這世界上克服了貪和憂。」
——《念住經》

（7）When practicing through the citta, extinguish, without any attachment, any arisen mental phenomena or nāma-rūpa (name and form) as soon as it appears internally. Do not let them exhibit externally or be further fabricated by saṅkhāra. （8）Separate the pure knowing and Mano from the citta. Do not let the knowing element get entangled with the citta. Investigate any phenomena arisen in the citta: mental phenomena, names and forms, and clingings to the aggregates without identifying or claiming ownership. Understand that anything arisen is subject to passing away. When seeing lust, greed, hatred, delusion, contentment, discontentment, or any of the five hindrances arisen in the citta, realize that those arisen are just mere mental phenomena and do not get attached or fabricate any further.
（9）Abiding in the pure knowing, witness the arising, existing, and passing away of all phenomena, and then their re-arising, existing, and passing away, and so on.
Recognize the three types of suffering: the body, the mind, and the aggregates that one mistakenly claims as self. Recognize that all sufferings are subject to passing away and do not be affected by any suffering. Extinguish any mental phenomena arisen by contact through the six sense-doors: eye, ear, nose, tongue, body, and mind. If there is still an attachment to the aggregates, extinguishment cannot be accomplished.

“ Be ardent, fully aware, and attentive to the arising and passing away of bodily phenomena; having overcome, in this world, covetousness and greed.”
——Satipattha Sutra

〈使心解脫的練習〉（四）
讚念長老的佛法教導，2020年6月，講於馬來西亞
（10）一個尋求心解脫的人必須熱衷於培養正念，清楚地了知所有現象的生起和滅去。要放下世俗的概念以及任何心理現象的造作。
（11）要能夠辨別出欲樂和自我折磨，然後保持平捨，處在中道。一旦發現了知元素及其認知的對象，就放開這認知的對象。
（12）當我們觀察到現象的生起和滅去後能夠始終如一地棄捨任何現象時，就會生起這練習的果：有四個道、四個果和一個涅槃。一旦達到涅槃，就只剩下了知元素。這知元素或解脫的識，是不受煩惱、渴愛或取蘊的影響。它是不死的，不受制於改變或再生。
「導致心從所有心理現象解脫的步驟：
知道、見到、修習、棄捨和解脫。」
——讚念長老
（10）One who is in the quest for liberation of the mind needs to be ardent in cultivating mindfulness with a clear comprehension of the arising and passing away of all phenomena. Let go of worldly concepts as well as any fabrications of mental phenomena.
（11）Discern sensual pleasure and self-affliction and then stay abiding in equanimity; in the Middle Way. Once the knowing element and its cognized subjects are discovered, then let go of the cognized subjects.
（12）The fruition of the practice occurs when one can consistently relinquish any phenomena after observing their arising and passing away. There are four paths (magga), four fruits (phala), and one Nibbana. Once Nibbana is reached, only the knowing element remains. This knowing element or liberated vinñāṇa is not under the influence of defilements, cravings, or clinging to the aggregate. It is eternal, not subject to change or rebirth.

“ The steps leading to the liberation of the mind from all mental phenomena are:
knowing or understanding, experiencing or “seeing” ,
developing or “practicing”, relinquishing, and liberating”
——Luang Por Jamnian

〈使心解脫的練習〉（五）
讚念長老的佛法教導，2020年6月，講於馬來西亞
（13）預流果完全棄捨三個結：身見、懷疑以及戒禁取。在獲得充分的覺悟前，還要棄捨16個煩惱，這些是欲貪、瞋、色貪、無色貪、慢、掉舉和無明的結和隨眠，以及無愧和無慚。
【16個煩惱：欲貪結、瞋結、色貪結、無色貪結、慢結、掉舉結和無明結；欲貪隨眠、瞋隨眠、色貪隨眠、無色貪隨眠、慢隨眠、掉舉隨眠和無明隨眠；無愧和無慚】
有三種預流果：極七次者：在獲得充分的覺悟前要進行七次投生。一種子者：只投生一次。家家：有二至六次的投生。
預流果不會表現出憤怒、嫉妒或惡意。
（14）一來果的煩惱程度相對較小，克服了較粗的欲貪和瞋，只保留潛在的趨勢。一來者仍有14個煩惱。
【14個煩惱：色貪結、無色貪結、慢結、掉舉結和無明結；欲貪隨眠、瞋隨眠、色貪隨眠、無色貪隨眠、慢隨眠、掉舉隨眠和無明隨眠；無愧和無慚。】
（15）不還果：所有五個下分結都完全被棄捨了。儘管名字或類別相同，但在不還者的心中保留的五個上分結卻比普通人更細緻。不還果仍然有12個煩惱。這些是色貪、無色貪、慢、掉舉和無明的結和隨眠，以及無愧和無慚。
【12個煩惱：色貪結、無色貪結、慢結、掉舉結和無明結；色貪隨眠、無色貪隨眠、慢隨眠、掉舉隨眠和無明隨眠；無愧和無慚。】
（16）阿羅漢擺脫了所有十個結和所有煩惱，阿羅漢的心就像荷葉：儘管在水中也不會濕。
佛性：認識生起、存在和滅去的知元素。
佛陀：覺醒者，喜悅而解脫。
泰翻英：Sukanya Kanthawatana醫師，博士。
英翻中：林崇安教授。
（13）Sotapanña or stream-enterer can completely relinquish the first three fetters: personality-belief, skeptical doubt, and clinging to mere rules and rituals. There are still 16 defilements that a sotapanña needs to abandon before attaining full enlightenment. Those are fetters and latent tendencies of sensual desire, mental irritation, craving for higher material existence, craving for non-material existence, conceit and pride, restlessness, and ignorance, along with conscience and concern. There are three kinds of sotapanña: sattakkhattu-parama has a maximum of seven rebirth rounds before attaining full enlightenment; eka-bījī has only one rebirth; whereas kolankola has between two to six rounds of rebirth (passing from one noble family to another). A sotapanña will not exhibit anger, jealousy, or ill-will.
（14）Sakadāgāmī or once-returner has a relatively lesser degree of defilements. The grosser form of sensual desire and mental irritation have been overcome; only the latent tendencies remain. 14 defilements remain in a sakadāgāmī.
（15）In an anāgāmī or non-returner, all five lower fetters are completely relinquished. The five higher fetters remaining in the citta of an anāgāmī are more refined than those of ordinary people despite the same name or category. 12 defilements remain in an anāgāmī. These are fetters and latent tendencies of craving for higher material existence, craving for non-material existence, conceit and pride, restlessness, and ignorance, along with conscience and concern.
（16）An arahant is freed from all ten fetters and all defilements. The mind of an arahant behaves like a lotus leaf: not getting wet despite being in the water.
Buddha: the knowing element cognizing arising, existing, and passing away.
Buddho: the awaken one, bliss, and liberated.
Transcribed and translated by Sukanya Kanthawatana, M.D., Ph.D.

〈住於慧眼〉（1）
讚念長老的佛法教導，2020年6月講於馬來西亞

（1）讚念長老將佛法練習的最終形式描述為住於慧眼（般若智或直覺智）。經由這種方式的練習，人們可以將「世間法」的「世間概念」視作只是一個殼，因此，人們藉由知道和體驗所有現象而不執著，將住於「出世法」中，就像荷葉在水裡不濕一樣。
慧眼（智慧之眼）：純粹的知，擁有清晰的洞察力，可以認識所有現象中的究竟真理。它可以穿透「意」和「心」。
「意法」：可以管理和訓練「心」的領導者。
「心」：「心」控制著大腦和身體的功能。「心」中有善、不善以及無記法（非善非不善）。
Abiding in the Eye of Wisdom
Dhamma Teaching by Luang Por Jamnian Seelasettho
June 2020, Malaysia
（1）Luang Por Jamnian described the ultimate form of Dhamma practice as abiding in the eye of wisdom (Pañña ñāṇa or Intuitive Knowledge). By practicing this way, one would be able to see the worldly concepts of Lokiya Dhamma as a mere shell, and consequently, would instead dwell in Lokutara Dhamma by knowing and experiencing all phenomena without attachment, behaving like a lotus leaf that does not get wet in the water.
The Eye of Wisdom: the pure knowing which possesses a clear insight that can cognize the ultimate truth in all phenomena. It can penetrate through Mano and Citta.
Mano (ManoDhamma): the leader who can manage and train the citta.
Citta: The citta controls the brain and body’s functions. Wholesomeness, unwholesomeness, as well as neither-wholesomeness-nor-unwholesomeness reside in the citta.

〈住於慧眼〉（二）
讚念長老的佛法教導，2020年6月講於馬來西亞
（2）當住於慧眼時，「意」可以引導心去履行自己的職責，而不是由潛意識深處埋藏的三種渴愛所激發的偏好。當看到渴愛生起時，無論是渴愛於欲樂、存有或不存有，要放下而不執著。了解那些渴愛是短暫的。要看到由感官享樂和自我苦行這兩個極端所引起的心理現象，然後放下。執取或執著於五蘊（色受想行識），即使是很小的數量，也會經由製造世俗的愚癡而生起痛苦，從而導致對事物自我認同為「我們、我們的、他們的」等等。要體認到它們只是我們命名的世俗概念，為了區分自然界中的事物。要讓「意」指導「心」，辨別善、不善以及無記法。如果我們跟隨我們的職責而不是我們的偏好，我們將不再受苦。
諸法因緣生，法亦因緣滅，
是生滅因緣，佛大沙門說。
——阿說示對舍利弗說
（2）When abiding in the eye of wisdom, Mano can guide the mind to follow one’s duties instead of preferences instigated by the three types of cravings burried deep in the subconscious. When seeing craving arise, whether craving for sensual pleasure, becoming, or non-becoming, let go without any attachment. Understand that those cravings are transient. See mental phenomena arising from the two extremes of sensual pleasure and self-affliction, then let go. Clinging or attachment to the five aggregates (Upadana), even a small amount, can cause suffering by creating worldly delusions resulting in self-identification in things as we, ours, theirs, etc. Realize that they are just worldly concepts we give names to in order to differentiate things in nature. Let Mano direct the citta and discern wholesomeness, unwholesomeness, and neither- wholesomeness-nor-unwholesomeness. We would no longer suffer if we follow our duties, not our preferences.
“Of all those things that from a cause arise,
Tathagata the cause thereof has told;
And how they cease to be, that too he tells,
This is the doctrine of the Great Recluse.”
Phra Assaji to Upatissa (Sariputra Priphāchk)

〈住於慧眼〉（三）
讚念長老的佛法教導，2020年6月講於馬來西亞
（3）普通人迴避他們不喜歡的事物，而同時又被他們所喜歡的事物吸引並執著在其中，從而導致他們與世俗概念產生自我聯繫。我們可以藉由將事物視為「名色」（nama-rupa）、視為集合體：色、受、想、行和識，以及過去、將來或現在，來理解世俗概念中的究竟真理。看到所有現象天生就受制於我們無法控制的生起、存在和滅去。看到世俗概念與究竟真理的並存；同樣，生起和滅去的過程並存。了解生起的一切都受制於滅去。只需觀察所有這些自然現象而不自我執著。
保持住於知元素，同時觀察過去、現在和未來的名色的生起和滅去的究竟真相，而沒有任何執著或感覺，無論是喜歡或不喜歡。
要與世俗概念同住而不相違；但是，要認識這些只是臨時的庇護所，充滿著無常、苦和無我。當受苦時，要審察我們是否從名或色受苦。棄捨執著，然後苦將被息滅。
「世俗的概念與究竟真理相吻合。不了解世俗的概念，究竟的真理將無法實現。一旦實現了究竟的真理，那些世俗的概念就會自行消失。」
——讚念長老
（3）Ordinary people avoid things they dislike, while at the same time, they are attracted and attached to things they like, resulting in self-association with worldly concepts. We can comprehend the ultimate truth in worldly concepts by seeing things as name and form (nama-rupa), as aggregates: form (rupa), feeling (vedana), perception/memory (sañña), fabrication (saṅkhāra), and consciousness (vinñāṇa), and as either the past, future or present. See that all phenomena are innately subject to arising, existing, and passing away beyond our control. See the coexistence of worldly concepts and the ultimate truth; and likewise the coexistence of the processes of arising and passing away. Understand that whatever has arisen is subject to passing away. Just observe all those natural phenomena without self-attachment.
Stay abiding in the knowing element while observing the ultimate truth of the arising and passing away of name and form of the past, present, and future without any attachment or feeling, whether liking or disliking. Live with, not against, worldly concepts; however, recognize that those are just a temporary shelter imbued with impermanence, suffering, and non-self. When suffering occurs, contemplate whether we suffer from name or form. Relinquish attachments then suffering will be extinguished.
“Worldly concepts coincide with the ultimate truth. Without understanding worldly concepts, the ultimate truth will not be realized. Once the ultimate truth has been realized, those worldly concepts will vanish on their own.”
Luang Por Jamnian