兩種不正確的禪定：癡定和無想定
發表於 : 2007-03-07, 01:14
下面這段文字摘自譚尼莎比丘的「Jhana not by the Number」http://www.accesstoinsight.org/lib/auth ... mbers.html， 這兩種情況的一個共同特點就是用功的時候不清楚地知道自己的所緣境，值得修行人注意：
The best state of concentration for the sake of developing all-around insight is one that encompasses a whole-body awareness. There were two exceptions to Ajaan Fuang's usual practice of not identifying the state you had attained in your practice, and both involved states of wrong concentration. The first was the state that comes when the breath gets so comfortable that your focus drifts from the breath to the sense of comfort itself, your mindfulness begins to blur, and your sense of the body and your surroundings gets lost in a pleasant haze. When you emerge, you find it hard to identify where exactly you were focused. Ajaan Fuang called this moha-samadhi, or delusion-concentration.
為了培養全面內觀的最好的定態，是用覺知覆蓋全身的定態。 阿姜放通常不會告訴你修行中得了什麼定，只有兩個例外，二者都涉及到錯誤的定態。 第一次是這樣的狀態：當觀呼吸變得非常舒服時，你的注意力從呼吸轉移到舒服的感覺上了，你的正念開始不清晰，你對身體和周圍的覺知亦在快樂的迷霧中喪失。當你出來的時候，你會發現很難準確地說出你專注何處。 阿姜放把這叫作moha-samadhi， 即癡定。
The second state was one I happened to hit one night when my concentration was extremely one-pointed, and so refined that it refused settle on or label even the most fleeting mental objects. I dropped into a state in which I lost all sense of the body, of any internal/external sounds, or of any thoughts or perceptions at all — although there was just enough tiny awareness to let me know, when I emerged, that I hadn't been asleep. I found that I could stay there for many hours, and yet time would pass very quickly. Two hours would seem like two minutes. I could also "program" myself to come out at a particular time.
After hitting this state several nights in a row, I told Ajaan Fuang about it, and his first question was, "Do you like it?" My answer was "No," because I felt a little groggy the first time I came out. "Good," he said. "As long as you don't like it, you're safe. Some people really like it and think it's nibbana or cessation. Actually, it's the state of non-perception (asanni-bhava). It's not even right concentration, because there's no way you can investigate anything in there to gain any sort of discernment. But it does have other uses." He then told me of the time he had undergone kidney surgery and, not trusting the anesthesiologist, had put himself in that state for the duration of the operation.
我碰到的第二個狀況是這樣：一天晚上我修定非常專一，心很微細，以至於不願意住心於、也不願意標記心中生起的任何像，即使是瞬間飛逝的像也不願意。我掉入一種狀態，失去了對身體、任何內在或外在的聲音、任何念頭的感覺，失去了所有的感知（想）——儘管還有一丁點覺察力，這點微弱的覺察力只是足以讓我在出定後知道我並沒有睡著。我發現我可以在這種狀態中停留很多小時，而時間也過得很快，兩小時就好像是兩分鐘。我還能像程序設置的那樣讓我在特定的某個時間出定。
連續幾個晚上都碰到這種情況，我就給阿姜放講了，而他的第一個問題就是：「你喜歡它嗎？ 」 我的回答是：「不，」 因為我第一次從這種狀態出來感到有點酒醉似的不穩定。「很好，」，他說。「只要你不喜歡它，你就很安全。有的人很喜歡它並認為是涅磐或寂止。實際上是無想（定）的狀態。這連正定都不是，因為那樣你根本無法觀照任何東西以獲得任何智慧。 但是這有別的用途。他於是告訴我，有一次作腎臟手術， 因為不信任麻醉師，在整個手術過程中他讓自己處在這種態中。
The best state of concentration for the sake of developing all-around insight is one that encompasses a whole-body awareness. There were two exceptions to Ajaan Fuang's usual practice of not identifying the state you had attained in your practice, and both involved states of wrong concentration. The first was the state that comes when the breath gets so comfortable that your focus drifts from the breath to the sense of comfort itself, your mindfulness begins to blur, and your sense of the body and your surroundings gets lost in a pleasant haze. When you emerge, you find it hard to identify where exactly you were focused. Ajaan Fuang called this moha-samadhi, or delusion-concentration.
為了培養全面內觀的最好的定態，是用覺知覆蓋全身的定態。 阿姜放通常不會告訴你修行中得了什麼定，只有兩個例外，二者都涉及到錯誤的定態。 第一次是這樣的狀態：當觀呼吸變得非常舒服時，你的注意力從呼吸轉移到舒服的感覺上了，你的正念開始不清晰，你對身體和周圍的覺知亦在快樂的迷霧中喪失。當你出來的時候，你會發現很難準確地說出你專注何處。 阿姜放把這叫作moha-samadhi， 即癡定。
The second state was one I happened to hit one night when my concentration was extremely one-pointed, and so refined that it refused settle on or label even the most fleeting mental objects. I dropped into a state in which I lost all sense of the body, of any internal/external sounds, or of any thoughts or perceptions at all — although there was just enough tiny awareness to let me know, when I emerged, that I hadn't been asleep. I found that I could stay there for many hours, and yet time would pass very quickly. Two hours would seem like two minutes. I could also "program" myself to come out at a particular time.
After hitting this state several nights in a row, I told Ajaan Fuang about it, and his first question was, "Do you like it?" My answer was "No," because I felt a little groggy the first time I came out. "Good," he said. "As long as you don't like it, you're safe. Some people really like it and think it's nibbana or cessation. Actually, it's the state of non-perception (asanni-bhava). It's not even right concentration, because there's no way you can investigate anything in there to gain any sort of discernment. But it does have other uses." He then told me of the time he had undergone kidney surgery and, not trusting the anesthesiologist, had put himself in that state for the duration of the operation.
我碰到的第二個狀況是這樣：一天晚上我修定非常專一，心很微細，以至於不願意住心於、也不願意標記心中生起的任何像，即使是瞬間飛逝的像也不願意。我掉入一種狀態，失去了對身體、任何內在或外在的聲音、任何念頭的感覺，失去了所有的感知（想）——儘管還有一丁點覺察力，這點微弱的覺察力只是足以讓我在出定後知道我並沒有睡著。我發現我可以在這種狀態中停留很多小時，而時間也過得很快，兩小時就好像是兩分鐘。我還能像程序設置的那樣讓我在特定的某個時間出定。
連續幾個晚上都碰到這種情況，我就給阿姜放講了，而他的第一個問題就是：「你喜歡它嗎？ 」 我的回答是：「不，」 因為我第一次從這種狀態出來感到有點酒醉似的不穩定。「很好，」，他說。「只要你不喜歡它，你就很安全。有的人很喜歡它並認為是涅磐或寂止。實際上是無想（定）的狀態。這連正定都不是，因為那樣你根本無法觀照任何東西以獲得任何智慧。 但是這有別的用途。他於是告訴我，有一次作腎臟手術， 因為不信任麻醉師，在整個手術過程中他讓自己處在這種態中。
請lueo法友對照譚尼撒羅比丘的敘述，思惟、擇法。