FAQs 常见问题

A: It is mind’s nature to be restless. Learn to accept it. And it is precisely for this very reason that one needs a method to calm the mind down and make it more manageable. And that direct method as prescribed by the all knowing and compassionate Samma Sambuddha, is meditation. You can start with loving kindness meditation. This meditation makes the mind happy. Happiness produces concentration. Keeping one’s precepts well also helps to promote happiness, thereby calming and stilling one’s mind in meditation.

A: One should keep one’s attention under the nostril or in front of the face, and be aware of in breath and out breath. Do not follow the breath up to the head and down to the abdomen. Just be aware of the breath under the nostril or in front of the face.

A: There are many ways to deal with sloth and torpor. Sometimes, you must find out the external cause of the sleepiness. For example, don’t meditate immediately after eating. If you do, you will be overwhelmed by sloth and torpor. The same will occur if you meditate when you are too tired. When sloth and torpor come, here are a few ways to help:

• Opening your eyes and looking at the light will brighten the mind.
• Reciting some words of the Buddha and temporarily putting aside the object of meditation will make the mind more alert.
• Scanning the body up and down will also make the mind more attentive.
• Pulling on the ears is also extremely effective to energize your brain. There are many points on the ears that connect to the brain.
• You can also do standing meditation. Being worried about falling down onto the person in front of you will probably keep you awake!

I would also like to share with you my own way of staying awake. It is more difficult, but very effective. The very moment I notice sloth and torpor, I just look at them, and they are gone. However, this method requires alert mindfulness.

Most people are unable to be aware of subtle laziness right when it arises. By the time they see it, the laziness has already gained momentum – the body sways and the head nods. At this time, it is too late to apply my method. If your mindfulness is precise and you are clear on what is happening in the mind, the moment you know sloth and torpor, they will disappear.

A: For the beginners, Yes, it is necessary, such as labeling all wandering thoughts as merely wandering thoughts.

For experienced meditators, this step is not necessary. For them, the labeling part is too time consuming, their keen mindfulness works much faster than mental labelling. When they are mindfully aware of a wandering thought, the wandering thought disappears straight away. Thus, the labeling step becomes redundant for the experienced yogis.

A: In a dialogue between Sayalay Susila and a meditation student.

Meditation Student (MS): I’m up to day 29 of meditating two hours, first thing in the morning. I don’t know how I’m doing it, but it is definitely calming me down. You told me not to write unless I’m beset with defilements. The most significant defilement I am beset with is the defilement of doubt. Even though I’ve meditated for 28 days, and don’t find it “impossibly” difficult (it’s definitely the most difficult thing I do), I constantly fear I won’t be able to do it.

Venerable Sayalay Susīlā (SS): You are worrying about what has not yet happened. I regard worry as an illusion because it is something that has not yet happened and may not happen. Why drain your energy worrying? When worry arises, recognize it and immediately divert your attention to the breath so that your mind does not indulge in worrying. Indulging in worrying makes the worry persistent. When you are worrying about what has not yet happened, you are not living in the present moment—this will make you unhappy.

MS: Self-doubt with regard to my ability to do difficult things has plagued every area of my life. My whole life, I would have given anything to just let go and trust myself. I don’t have that much more of this lifetime left. I would love to live it with some peace and joy and actually be in the present moment. I’m totally willing to put in the effort.

SS: If you want to live in the present moment, you must learn to be aware of arising thoughts, especially worry and doubt. See doubt as a mental phenomenon, not as a self. Doubt is unreal; it becomes real only when you grasp it as “myself” and “mine”. Due to grasping it as “myself”, the mind becomes reactive and the defilement proliferates. If you react with the same pattern all the time, it will become second-nature.

MS: But like everything else, I don’t trust the progress I make. I only trust bad things. I’m so afraid of losing the good. I know I will because it’s impermanent, but I seem to think that suffering is permanent.

SS: I can see the tendencies or pattern in your thinking. When you only think negatively, you become what you think. You must learn to change the way you think—only then can you change your life. I believe you can do it. Do not let your happiness pass by thinking negatively. You think suffering is permanent because you are grasping suffering as “myself”. Just regard suffering as suffering, not as a self.

MS: I think about your courage and fearlessness and that helps.

SS: My courage comes from not worrying about what has not yet happened, so to speak.

MS: If you have any other suggestions, such as varying the concentration practice with a type of meditation that would help with doubt, please let me know.

SS: Apart from concentration, please practice mindfulness and wisdom, too. Be aware of doubt when it arises, then either ignore it (don’t indulge in it—if you indulge in it, you make it real) OR contemplate it as impermanent and as not myself. (For detailed practice, please go to my website (under Dhamma Collection -> EBooks menu) and read my book Moment-to-moment Practice (2021) )

MS: I feel the retreat has changed my inner life, and my husband agrees …

SS: So, you can do it, right? This should be enough to generate confidence in yourself and in the Dhamma.

MS: … and of course, I doubt it can last (I mean, the meditating two hours a day). So that’s why I’m writing. I need help with this delusion….with the hindrance of doubt.

SS: Good knowledge of the Buddha’s teaching helps to dispel doubt. If you have faith in my teaching, go to my website and listen to my talks or read suttas. Doing this will definitely give you happiness and confidence. May you be happy and free from the illusion of worry and doubt.

A: Nimitta is a sign of concentration. Nimitta comes from Concentrated mind . A nimitta, which comes from the breath, is the outcome of of a deep, intensified, and profoundly concentrated mind.

The ordinary mind cannot produce a nimitta. It is natural to ‘see’ Light or Nimitta when one achieve deep concentration.

A: The Buddha recalled how he perceived light while he was still a Bodhisatta (MN 111). But how? Every consciousness that arises dependent on the heart-base can generate a great deal of consciousness-born particles.

In each kalapa there are eight inseparable elements (earth, water, fire, wind, color, smell, taste, and nutritive essence). Serenity-meditation-consciousness, which transcends sensual pleasures, can produce many powerful consciousness-born kalapas internally.

The color element in those kalapas becomes very bright. The more powerful the serenity-meditation-consciousness and insight-meditation-consciousness are, the brighter the color. Because these kalapas arise simultaneously and in succession, the color of one kalapa and the color of another arise so closely together that, like electrons in an electric bulb, light occurs.

Furthermore, in each kalapa produced by serenity-meditation-consciousness, there is fire-element, which can also produce many generations of new kalapas. This is called temperature-born kalapas. Likewise, the color in those kalapas is bright due to the power of concentration. When the brightness of one color and the brightness of another color arise closely together, it manifests as light.

This occurs not only internally but also externally, that is, outside of the body. Therefore, the meditator sees brilliant light under the nostrils or in all directions. A darkened room may appear bright to someone in possession of the sign. However, that same light can spread in all ten directions and encompass the entire world system or go even farther, depending on the power of the serenity-meditation-consciousness. The Buddha’s great disciple Anuruddha’s divine-eye-consciousness produced light up to 1,000 world systems. (AN III.128)

A: Reduce your effort slightly and the light will become softer, it will become not so striking.

See also: Upakkilesa Sutta: MN 128

A: You should follow the Buddha’s teaching.

A: If you pay attention to the heartbeat, you will feel tired soon, and you cannot develop deep concentration. It is fine that you cannot feel the breath as long as you know that you are breathing. However, for those who cannot feel the flow of the breath, this meditation subject – mindfulness of breathing – can be difficult, and it may be difficult for them to make good progress. If you have a hard time with this meditation subject, try another method.

There are many other ways mentioned in the Path of Purification. For example, loving-kindness meditation makes the mind happy, and happiness produces concentration, which can produce light. I just led a five-day retreat, of which two days were loving-kindness and three days were mindfulness of breathing. On the third day, one of my students developed good concentration by following the instructions on loving-kindness and the strong light then appeared to him. After the retreat, although he did only one sitting in the morning on loving-kindness, he could still maintain the light.

So, you can also develop deep concentration using metta. If you have a hard time with mindfulness of breathing, don’t lose hope – instead, try another type of concentration meditation.

A: If you meditate under the guidance of an experienced teacher, no harm will come to you. But if you meditate alone and yet do not understand the way of the practice correctly, fear may arise when you experience something extra ordinary. Sign up for a retreat if you need guidance.

A: If you want to stop overwhelming wandering thoughts, you have to learn the method of Samatha meditation, because Samatha meditation is the way to suppress wandering thoughts. Since anapanasati has only one subtle object of focus, your mind could easily wander off and be filled with thoughts. You can try loving-kindness meditation instead.

People who have overwhelming wandering thoughts can also practice Buddhanussati—recollection of the virtues of the Buddha. When practicing Buddhanussati, you need to keep your mind engaged in recollecting the virtues of the Buddha, then wandering thoughts have very little chance to creep in. Another method of choice is the contemplation of the Four Elements, which also keeps your mind busy. You must focus on earth, water, fire and wind elements, and scan from head to toe.

If the mind is busy, there will be less wandering thoughts. So, my suggestion to a person who has a lot of wandering thoughts would be to choose a practice with multiple objects of focus, instead of only one. The object of the mindfulness of breathing is a single one, so the mind can easily run away to welcome wandering thoughts. You should choose a method that requires you to constantly reflect or to contemplate on the object. Of course, this type of contemplation is not wandering around, but contemplating based on the Dhamma. For example, you must contemplate when you practice the recollection of Buddha, and you must contemplate when you practice loving-kindness meditation, the Four Elements, etc. This kind of meditation method is more suitable to conquer wandering thoughts.

A: If you are a beginner, I suggest you contemplate this way. But if you are an experienced meditator, you may not need to pay wise attention. An experienced yogi can see impermanence and the changes in emotions through mindful observation. Suppose you are very anxious now, then you mindfully focus on the anxiety with an equanimous attitude without resisting it. You can accept it. With acceptance, you focus on the anxiety with mindfulness. You don’t have to apply wise attention by noting “not mine, not mine” or “cessation, cessation.” As long as you can be mindfully aware of the anxiety, you can also see the emotions change, even disappear.

But some people get lost easily in wandering thoughts when trying to mindfully focus on emotions, and their minds are no longer focused on the emotions. In other words, they tend to lose their mindfulness and fall back to the habitual reactions—the auto-piloting mode. In order to prevent this from happening, we pay wise attention by noting “not mine, not mine.” Sometimes when you are paying attention of “not mine,” the emotion actually disappears and no longer affects you. If this happens, you don’t have to pay attention to impermanence.

You can also call up mindfulness and focus on the object for a period of time, instead of noting “not mine,” you pay wise attention by noting “cessation, cessation.” It’s also fine to use only these two steps. If your mindfulness is very strong, you can see the cessation solely by mindful observation. In short, your level of experience determines the method to be used.

A: This is because you are more familiar with your old practice of Vipassana. But it is good to learn Samatha too. Samatha meditation makes the mind sharper and you can see the true nature of mind and body clearer.

A: This is a very good question. Practice Samatha while in sitting meditation, and practice Vipassana meditation while walking, standing, sitting and lying. This is how I practice. When I am in formal sitting, I usually practice Samatha meditation.

Once you have reached certain level of concentration, you can quickly call up mindful awareness and clear comprehension in daily life. You will be aware of any mental defilement straight away, and this keen awareness can make the defilements disappear quickly. If you don’t cultivate right concentration in sitting meditation, it would be very difficult to practice meditation in walking, standing, sitting and lying, since the speed of the arising and passing away of the mental phenomena is very fast.

And the nature of the mind is as naughty and distracted as a monkey. The monkey always wanders around in the woods. It grasps a branch, releases it, and then grabs another branch. This is how the mind grasps six sensual objects. Therefore, without a certain degree of concentration, it is difficult to contemplate the mental states.

A: Everybody has different paramis, and you shouldn’t rush to lower your self-esteem. We don’t know about our paramis. Sometimes it doesn’t seem to us that we are progressing in the Dhamma, but it doesn’t mean that we haven’t made any progress at all. Or, maybe you haven’t found an appropriate method that suits you best.

Even if we are not comfortable with a particular method, we should still persist for a period of time to practice. Once we find a method suitable to us, we will improve step by step, and soon reach our goal. I believe everyone has his or her paramis, otherwise you won’t be interested in learning the Dhamma today.

First of all, we need to have some basic Dhamma knowledge, such as the Five Aggregates, the Four Foundations of Mindfulness, etc. Then we need to cultivate concentration. If you have concentration and mindfulness, your mind will not be distracted. You will be able to recognize whatever arises in your mind immediately, then you can have clear comprehension and pay wise attention, contemplating the universal marks of phenomena—impermanence, suffering, and non-self.

In this practice, it is impossible to see the arising and the cessation right away. It will take several years to cultivate your wisdom, till it become more and more mature, and then you will be able to see the arising and the cessation.

Seeing the arising and the cessation does not mean you are going to be an Arahant soon. There is still a long way to go. Moreover, with so many methods at choice, you must understand that not every method would be suitable to you.

We can only find out by trial and error. The most suitable method would be the most comfortable for you to use and to bring you progress most quickly. The method that removes your defilements most quickly would be the method best for you.

We cannot say which method is the best in the world. We can only say which method is most suitable to you. It would allow you to make the progress smoothly, fast and eliminate defilements quickly. This would be best way for you to practice. But again, the best method for you may not be the best for another.

A: All of you are lay practitioners having job and family. Your life of fast pace makes calling up mindfulness in daily life difficult. In order to have better mindfulness in daily life, daily formal sitting on the cushion 1-2 hours will help. Effort and determination will also help. Try as hard as you can, then let result be.

A: The Four foundations of mindfulness are:

• Mindfulness of Body
• Mindfulness of Feelings
• Mindfulness of Mind
• Mindfulness of Dhammas

A: The first Foundation of Mindfulness is the body, and the first method to be mindful of is in and out-breathing. It belongs to the practice of Samatha meditation, and its purpose is to achieve deep concentration.

For the beginners, it is best to practice mindfulness of breathing in formal sitting meditation. With the help of concentration meditation that you have accumulated, you can be more aware of your mental defilements. Therefore, it is good to practice Samatha meditation, especially the first sitting in the morning.

If you sit well in this session, your mind will be crystal clear for the whole day. When defilement arises, you will immediately contemplate its impermanence by noting impermanence, same as the hatred mind. Investigate the cause and condition, and then contemplate its impermanence, it will perish.

The other three Foundations of Mindfulness, such as mindfulness of feelings, mind, and dhamma (mind-objects), can be practiced in either formal meditation or in daily life, when walking, standing, sitting and lying etc.

For example, regardless of whether it is in sitting meditation or in daily life, you can apply the 2nd Foundation of Mindfulness, which is the mindfulness of feelings. When you feel physical pain and unpleasant feeling arises, you must contemplate your unpleasant feeling, see it as impermanence, suffering, and non-self.

If a specific emotion arises in your mind (which is the object of the 3rd Foundation of Mindfulness), you must also contemplate that emotion as impermanence, suffering, and non-self.

Or you can apply the 4th Foundation of Mindfulness (Mindfulness of dhammas or phenomena), which is to investigate the conditioning factors for its arising based on the doctrine of dependent origination. Based on cause and effect, after you find the origin of the suffering, you can end the suffering by dealing with its origin.

Another example of cultivating the Four Foundations of Mindfulness in a formal sitting meditation is, when the Five Hindrances (sensual desire, ill will, sloth, restlessness, and doubt), which are the objects of Mindfulness of dhammas, come to arise, at this time, you can choose to contemplate the Five Hindrances as impermanence, suffering, and non-self, or apply the appropriate methods to antidote them. Defilements can be turned into wisdom.

When you see doctrine of dependent origination, you will also comprehend non-self at the same time. So, the conclusion is: the Four Foundations of Mindfulness should be practiced both in sitting meditation and in daily life. The Four Foundations of Mindfulness are the only way leading to liberation and freedom from defilements.

A: Four foundation of mindfulness is to be practiced everyday during formal sitting or daily activities. You may practice mindfulness of breathing when you are in sitting meditation to cultivate deep concentration.

However, in daily life, when interacting with other people, there are always defilements such as anger, lust and ignorant in your mind, even if you don’t want them. This is the time for you to be mindful of your feelings and different mental states.

So, the answer to your question is: in formal sitting meditation, practice Samatha meditation. Sometimes defilements will arise. If the defilements become very pronounced, you can stop Samatha meditation and start insight meditation on the defilements.

In daily activities, it is more difficult to practice Samatha meditation, so you should practice mindfulness of four elements or mindfulness of feelings and mind. In this way, you will not neglect Vipassana by focusing only on Samatha. This is very important. Many people only practice Samatha, but not Vipassana. Please remember Vipassana is the way leading to liberation.

A: Breathe naturally. You have to control the mind not to control the breath. Tell and remind yourself “my duty as a yogi is just to observe the in-breath and out-breath”. If you discover yourself trying to control your breath, then you know you are practising it wrong. Go back to breathe naturally and try to observe it objectively.

A: To practise Vipassana meditation, we need to distinguish mind and matter; causes and conditions for their arising. Then, we need to see them as impermanent, suffering and non-self. According to sutta, there is no fixed rule to start concentration meditation first. One can start with Vipassana followed by concentration meditation or vice versa. However, I usually teach students to practise concentration first before Vipassana to compose the mind. This is because a composed mind helps the yogi to see a phenomenon as it arises and passes away, as it really is; as impermanence, suffering and non-self more clearly.

A: This is a frequently asked question. The body swinging/swaying left and right during sitting meditation is caused by the wind element. In Chinese, it is known as ‘Qi’. ‘Qi’ is a combination of fire and wind element.

So, when you meditate, the mind is very composed, so the ‘Qi’ flows very well in the body. However, there are almost always minor blockages in our human bodies. As the ‘Qi’ tries to pass through the blockages, it will cause the body to move, swaying/swinging left and right. So, this appears to me as a healing process.

Not everybody experiences this. Maybe one out of a hundred yogis experiences this but it is normal. In fact, it is a healing process for your body. When healing completes, the body will stop swinging.

A student in China experienced this whole day throughout the retreat. She felt more energetic and healthier after each sitting that she became very attached to the pleasant feelings from the swinging. She continued to swing when I met her again six months later and I told her it was enough and that she should stop.

You can stop this swinging by telling your mind to stop. My body started swinging during meditation after I learnt QiGong but I could stop it by telling the mind. You can try.

A: Under kayanupassana, there are altogether six sections of contemplation on the body
1) mindfulness of breathing
2) mindfulness of postures
3) mindfulness of bodily activities
4) contemplation on impurities (32 body parts)
5) contemplation on four elements
6) contemplation on nine stages of corpse.

Mindfulness and contemplation in any of these sections can be done in any posture (walking, standing, sitting & lying down)

A: I think you speak for many people. Generally, when you try too hard, it will cause tension in your head, as well as restlessness and agitation. At this time, you should relax little bit of your effort, try not to focus your mind too strongly on the breath, instead just be mindful of the breath naturally.

And, if you find yourself too relaxed that sloth and torpor, and dullness in the mind arise, you should increase a little bit mental energy to focus your mind more on the breath. Or you can change to counting method. Breathing in 1, breathing out 1, breathing in 2, breathing out 2…. Count more to prevent thoughts overwhelming you.
Here, alert mindfulness plays the important role to know what is happening in you and adjust according.

Every sitting is a matter of trial and error due to different conditions. The entire practice is about balancing. Balancing between effort and concentration. Once you are able to balance between effort and concentration, you will make fast progress.

You should not expect to have good sitting every time even if you do loving-kindness before Anapanasati. There will always be other conditions that influence your meditation. Just try your best. Keep trying. Yogis try for months to balance these two factors. Be patient. Be mindful of the desire to make fast progress.

Conclusion: Balance effort & concentration and just let it be. When you put right amount of effort to be mindful, neither excessive or lax, you will eventually progress. There is another factor you need, which is patience. Many teachers say, ‘patience leads to nibbana”.

A: First, you should find out why your mind becomes so tense. There are 2 reasons for it: putting too much effort and expecting good results. Sometimes yogis may put too much attention on in-breath and out-breath, instead of purely aware of the breath, they grasp on to the breath strongly. You yourself have to investigate the cause of tension in your mind. Once you find out the cause, then overcome it and your tension will disappear.

If the Vipassana meditation causes you tension, you can go back to Anapanasati, or try Metta meditation.

A: For physical pain, I do not suggest that you note pain as impermanence. Physical pain would not disappear so fast. Hence, I would suggest that you note as “pain is not myself” and analyze pain by way of four elements one by one. If your mindfulness on four elements is keen and clear, you will soon lose the feeling of pain, the mind will well establish on the 4 elements. But this works for advanced meditator who practices the four elements meditation well.

However, if the intensity of the pain and numbness still continues such that they disturb your concentration and cannot be overcome by the above method, I suggest that you change your posture. It is okay to change your posture once or twice in one sitting session.

A: Yes, the yogi can contemplate on the Dhamma if experiences certain conditions such as pain, for example he can contemplate the body is a heap of sufferings which is the noble truth of suffering. He also can investigate why this pain comes about. Not only that, when the mind is very restless and the body is painful, yogi can switch t0 other meditation methods such as Metta meditation, return to Anapanasati, four elements meditation or any other meditation methods.

A:

a) If you place your attention at the part of the body that feels the anger and note until the feeling subsides, you are noting the unpleasant bodily sensation produced by anger, not anger itself. Anger is a state of mind, therefore, falls under contemplation of the mind. Noting the unpleasant bodily sensation falls under contemplation of feeling. Your approach is ok so long as the anger subsides.

b) The other possible approach to note anger is: You can directly see anger, a state of mind and see it as just a state of mind. A mind that is affected by anger, as the mind affected by anger, not “myself”, not “my anger”. Hence, the effort should be made to note the mind, not the body.

A: First, you need to decide, do you want to practise Anapanasati until you attain Jhana? If yes, you don’t have to switch to Vipassana before you attain Jhana.

If your intention is to see things as they really are, you can switch to Vipassana meditation (contemplate feelings or mind or whatever arising, seeing it as anicca, dukkha, anatta, investigating cause and effects and so on) once the concentration is stable and you are satisfied with the level of concentration you have achieved, regardless of time, stability of light or whether you have achieved Jhana. Some yogis may not see light but the concentration is still good due to long period of development of concentration.

A:

a) Very good experience. Congratulations! What you experience is excellent. There are 2 ways here, first you can continue to stay with Metta without observing the joyful feeling. This is purely concentration practice. Second, if you shift to observe the joyful feeling, then this falls under contemplation of feeling.

b) Happiness and joy are the results of Metta. Metta itself; the objects of Metta is the main focus. Because your heart is radiating Metta, this softens your heart and brings out lots of happiness and joy.

Metta radiation produces concentration. If you let go of your Metta concentration, then gradually your concentration will fall away. The joy and happiness will also go away. Metta radiation is your main task. The area around the base of your heart produces lots of happiness when your mind radiates Metta.

c) Metta meditation is Samatha meditation. Although it is not mentioned as part of Satipatthana , it is similar to Anapanasati, considered as concentration meditation. From this Samatha meditation, when you shift to contemplating the joyful feeling, the tranquility, the happiness, it becomes contemplation of feeling, one of the four Satipatthana practices. You can contemplate these feelings as impermanence, impermanence, impermanence. You may see this joy and happiness arising and passing away very swiftly.

A:

a) You will not be able to make progress with 30 mins of meditation everyday.

b) Increase your time for meditation. Minimum is 1 hour, 2 hours (1 hr in the morning, and 1 hour at night) is the best. Also try to be mindful in your daily life.

c) Seeing light should not be your goal. But putting enough effort and prolong your sitting meditation is what you should do. Do not be goal-oriented. As long as you maintain your daily practice of 1-2 hours and put enough effort to be mindful in your daily life, you will be able to make progress.

A: That is the right way to do.

When practicing Samatha meditation, the mind only anchors on a single object and concentration goes deeper. Concentration produces happiness. When practising Vipassana meditation, the mind is very busy with multiple objects. Practicing Vipassana meditation, we need to observe feelings, mental states, thoughts, impermanence etc, so the mind easily gets tired. Therefore, we need to learn to practise both Samatha and Vipassana meditations. When the mind feels tired while practising Vipassana meditation, you can switch back to Samatha meditation like Anapanasati to enjoy the bliss of concentration and joy. When the mind is recharged, you can go back to Vipassana meditation. This is the benefit of learning and practising both meditation methods.

A: Especially when you are a beginner, if you radiate loving-kindness to your parents who are very close to you, you may be unable to differentiate “What is Metta? What is attachment?”. While radiating loving-kindness to them, you may sometimes think of their sickness and cause sorrow to arise.

In regard to dedicating loving kindness to your own self, Firstly, it is for you to understand how you wish yourself to be happy, that is how others are also wishing themselves to be well and happy.

Secondly, loving-kindness meditation falls under Samatha meditation. In Samatha meditation, we take conventional truths as objects to calm the mind and deepen one’s concentration. It is not Vipassana meditation, therefore, is not to see anicca, dukkha, anatta; not to escape from identity view. It is a completely different method of meditation.

Hence, yes, it can deepen a little bit of identity view which is why we only radiate Metta to ourselves for a short period of time, e.g only 5-10 mins if you are doing a 1-hour loving-kindness sitting.

Please remember, only by doing Vipassana meditation can one escape from identity view.

A: Yes. When mindfulness turns to focus on itself, it will see impermanence. This is because, there can only be one mind object in one mind moment. Therefore, it is preceding mindfulness followed by succeeding mindfulness. When succeeding mindfulness focuses on preceding mindfulness, that preceding mindfulness has already ceased. This means that the mindfulness is aware of its preceding mindfulness as a past object. Hence, it will only see the impermanence of that preceding mindfulness.

A: In reality, the four elements (Earth, Fire, Wind & Water) arise together, but it is up to you to see which one comes first. It doesn’t mean Water element arise first, followed by Fire element, and then Wind element. You choose to see which one is more prominent to you. As you practise, your concentration and mindfulness become stronger, you can see the four elements arising together.

A: You can always visit my official website: https://www.sayalaysusila.net/. From the website, you can find a lot of recordings of my Dhamma talks, as well as Q&A in both English and Chinese. I’m sure all the answers you need can be found in my previous Dhamma talks. All you need to do is to search for them.

A: When they come to intensive retreats, lay people take the Eight Precepts. However, some lay people also take the Eight Precepts even while working and leading their normal daily lives.

A: A stream-enterer has eradicated identity view regarding the five aggregates. This means he does not regard any of the five aggregates as “myself.” However he still has the notion of “I am” because the latent defilement of conceit has not yet been eradicated. Identity view regards any of the five aggregates as “myself“, conceit regards any of the five aggregates as “I am.” See also:

• 20 False Views about Self
•  AN10:13 Sanyojana Sutta: Fetters
•  The Four Stages of Enlightenment
• The 10 Fetters
• 31 Planes of Existence
•  AN7:15 Udakupama Sutta: The Water Simile

A: The Buddha said: “Gotami, the qualities of which you may know, ‘These qualities lead to passion, not to dispassion; to being fettered, not to being unfettered; to accumulating, not to shedding; to self-aggrandizement, not to modesty; to discontent, not to contentment; to entanglement, not to seclusion; to laziness, not to aroused persistence; to being burdensome, not to being unburdensome’: You may categorically hold, ‘This is not the Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’ “As for the qualities of which you may know, ‘These qualities lead to dispassion, not to passion; to being unfettered, not to being fettered; to shedding, not to accumulating; to modesty, not to self-aggrandizement; to contentment, not to discontent; to seclusion, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome’: You may categorically hold, ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.'”

Q: What leads to passion?

A: Ignorance, not seeing the fault of passion.

Q: It seems to me that everything in the world leads to passion.

A: It is true, all mundane things lead to passion.

Q: In my previous work in Nuskin, we promote health and beauty. Going after health and beauty is also passion right?

A: Going after beauty is definitely a passion. One of the queens was intoxicated by her beauty, after death was reborn as a worm in the cow dung.

Q: It seems to me that the way of the world and the way of the Dhamma is totally opposite.

A: Yes, you are right. THE WAY OF DHAMMA IS GOING AGAINST THE STREAM, BUT THE WAY OF WORLD IS FOLLOWING THE STREAM WHICH IS VERY EASY AND MAKES ONE MORE PASSIONATE.

Q: Is this advice only applicable to renunciants?

A: Yes, but it is also applicable to lay persons although it is difficult.

Q: If not, how should a lay person who still has worldly duties to fulfill, practice according to these principles?

A: IF A LAY PERSON CAN EXPERIENCE THE INSIGHT OF ARISING AND PASSING AWAY, HIS MIND BECOMES DISPASSIONATE, NOT PASSIONATE; to being unfettered, not to being fettered; to shedding, not to accumulating.

A: In an interview with Non-Duality Magazine (NDM) on Sensual Desires, Celibacy, Jhana & Nibbana. (http://www.nondualitymagazine.org)

NDM: How important is the practice of celibacy for jhana to arise?

Venerable Sayalay Susīlā: The meanings of jhana is to burn up the five hindrances of sense desires, ill-will, sloth and torpor, restless and remorse, and doubt. Indulging in sexual intercourse is the hindrance of sense desires. Without getting rid of this hindrance during the practice of concentration, the attainment of jhana is difficult. This is the reason why in Asia, when yogis come for concentration retreat, they are requested to observe eight precepts, including celibacy.

But this does not mean that one has to be celibate throughout one’s lives if one wishes to attain jhana. Those who have attained jhana, later may not choose to practice celibacy.

NDM: How helpful is jhana in overcoming the fetters of sense desires?

Venerable Sayalay Susīlā: The Pali word Jhana has two meanings—1. To contemplate closely, 2. to burn up the five hindrances. When the mind is closely contemplating on the object, for example, the breath, sense desires cannot entice the mind. Only when the mind lets loose the object, the sense desires gain the power to obsess the mind. In this sense, jhana directly overcomes the hindrance of sense desires. We usually categorize sense desires(kamacchanda) under hindrances (nivarana).

When the five hindrances are burnt up through attainment of jhana, the mind becomes extremely clear, happy, calm and radiant. The Buddha said the happiness of third jhana surpasses all mundane happiness. The mind of the yogis will incline more to jhana happiness rather than sensual happiness which is full of faults.

With the help of concentration, wisdom is developed to see things as they really are as impermanence, suffering and non-self. With repeated seeing of these three characteristics, the desire for sense pleasure will be lessened.

When the wisdom is developed into the third path of enlightenment—non-returner, it permanently uproots the fetter of sensual lust (kamaraga). As a result, a non-returner will not return to this sensuous world.

In overcoming the fetter of sense desires, jhana temporarily suppresses it, but to completely uproot the fetters, we need the third noble path consciousness. This is to be achieved through insight meditation.

NDM: Is it possible to attain third and fourth path enlightenment and not be celibate?

Venerable Sayalay Susīlā: It is possible not to be celibate and attain third path. But once a practitioner attains the third path enlightenment–non-returner, the path consciousness of non- returner cuts off the sensual lust permanently. Then this person no longer has desire to have sexual intercourse with anyone. Therefore this person will be celibate forever. Then he moves on to attain fourth path enlightenment. This also means it is not possible to attain fourth path enlightenment and not be celibate.

NDM: Just to be clear, if someone is indulging in sense pleasures, they can’t be no more than second path, sakadagami, is this correct?

Venerable Sayalay Susīlā: Correct, Sakadagami still has sensual lust, but a non-returener has no sensual lust.

A: Usually when people say ‘very hot,’ it sounds like not a good sign to me, but I cannot say definitely that the person is going to hell.  We must also see the dying person’s facial expression, if he screams and says, ‘very hot, very hot,’ I guess that it will not be a good destination for him.  But if he says ‘very hot’ in a soft manner with a smile on his face, then I think it may be a good destination.  So I definitely cannot say 100% that this person will go to an unhappy destination, but 70 – 80% it may be an unhappy destination.  So it is also important to check the facial expression to get an indication of which destination the person may take rebirth.

A: My parents and family members are also Taoist. When my parents died, my brother held Taoist rites for them, but that (the type of funeral rites) is not important because these people have already died, right? As Buddhist followers, it is more important to help the parent who is close to death but still breathing by reminding them of the good deeds that he or she has performed in the past. Everybody has done good deeds before and the good deeds make us happy regardless of whether we are Taoist, Buddhist, Christian and so on. I think that reminding the dying person of whatever good that they have performed is a good way of helping them towards a better rebirth. Whatever funeral rites that are performed after the person has died is not important anymore because according to Buddhism, this person has already taken rebirth.

A: Anapana nimitta is a light that comes from the nostril. This sign or nimitta will help a yogi to attain jhana. Kamma nimitta is any object you use while performing the kamma (for example knives used by a butcher, or an object of worship for a devotee) and that will only appear during the dying moment, whereas anapana nimitta will only develop when you attain very deep concentration.

A: I think this is not a very good sign. Crying is a sign of sorrow and anger. It’s a sign of sorrow rooted in anger, so when a person cries, she is not in a good state of mind, so that is not good for her next rebirth.

A: Yes, there is a difference between Mahayana and Theravada Buddhism. Theravada does not believe in intermediate rebirth or antarabhava. Therefore, to Theravada Buddhists, it is important to help a dying person before death takes place, not after he has died. If he is already dead, and because there is no antarabhava, he would have taken immediate rebirth. If he is born, say, in the deva realm, then there is no point in trying to help him anymore for he’s happier than us now, you know (laughter). So this is the reason why in the Theravada tradition, we emphasize a lot on helping the dying person before death takes place, not after death. Theravada and Mahayana death rites are also very different. Usually for Theravadins, they only do chanting after the death, then bury or cremate the body, that’s all. Then they do dana which is a very important practice because they are not sure if the person has been reborn in heaven or hell or as a hungry ghost. So in order to help the departed, they perform dana to the sangha in the form of food offering or robe offering and then transfer merits to the departed one. Even if the relative is not reborn as a hungry ghost, there are so many other hungry ghosts who have been our relatives in other lives who will receive the merit. Besides, we ourselves who perform the dana will also cultivate a lot of merit.

A: The killing that involves very small insects still falls under the kamma of killing. What is the impact of this type of killing on the next life? To make killing powerful, it depends on a few factors, for example, the victim must be substantial in size. Let’s say you kill a pig or cow or chicken and you kill an ant. The effect is very different because of the difference in size of the victims. It takes more effort and more time to kill a chicken, for example, so the effort and cetana, the will or intention, will be stronger. The intention involved in killing a mosquito or an ant is lesser. It does not involve so much anger as compared to killing a chicken which involves much more anger, otherwise you just cannot make yourself slaughter the chicken. You will not have the courage to do so if you do not have the anger. All these factors count – effort, duration of the killing and your cetana or intention. So, what’s the impact of killing small animals on one’s next life? To me, because the intention and effort involved are not so strong, there will be some impact but not so great, but still, killing shortens life.

A: Although these people are not Buddhists, yet many among them have good hearts and they perform a lot of dana and welfare, for example Christians who build hospitals. So it’s not just Buddhists who do good but other religions also encourage people to do dana, to respect the elders, to do good things. So to me, I don’t think only Buddhism can bring people to the good destination. People of other religious beliefs who do good are also reborn in heaven. So it mostly depends on the actions you do. But then of course, the view is also very important. Some people do a lot of good deeds but they have the wrong view. That wrong view may bring them to unwholesome destinations.

A: One thing that Hindu Dhamma has in common with Buddhism is the teaching of rebirth. Depending on the kamma, a person takes rebirth again and again. For Christians, one is either born in heaven or hell after death, but Buddhist and Hindu teachings talk about birth after birth. Nevertheless, the final destination for Buddhists and Hindus is different. The final destination of Buddhists is Nibbana, but the final destination of Hindus is union of the atta with Brahma. So, we can say Hindus believe in a permanent soul, but the teaching of Buddha does not believe in an eternal soul.

A: I can only answer this question partially. The kamma that ripens upon death can be habitual kamma or near death kamma. With Parkinson’s and Alzheimer’s disease that involves memory loss, sometimes the kamma that ripens during the near death cognitive process is the kamma that came about before the person was stricken with the disease, so this kamma does not depend on whether the person has Parkinson’s or Alzheimer’s. If that kamma that decides where the person will be reborn was created before the onset of the disease, then it has nothing to do with Parkinson’s or Alzheimer’s. This is one part of the question that I can answer. In the case of people suffering from Parkinson’s or Alzheimer’s disease, they may not have strong intentions because they cannot remember things, so near death kamma may not happen, but instead habitual kamma which the person had been performing every day before getting Parkinson’s or Alzheimer’s may affect the next rebirth.

A: Transfer merits. The only thing we can do for a dying or dead person is by performing food dana or robe offering to monastics and then transfer merits to them. In case this bad person is born in the hungry ghost realm, he may be able to receive this merit, but if he is reborn in hell, he will not be able to receive any of the merits. So this bad person has to pay his debt for his own actions. Only hungry ghosts whose lives depend on people’s transference of merit to them can receive this type of merit. This is the only way to help them. There’s no other way.

A: As mentioned in the talk, there are 4 types of kamma at the dying moment. The first is heavy kamma, the second is near death kamma, the third is habitual kamma, and the fourth is reserve kamma. So if habitual kamma does not take effect, then near death kamma may. What we can do is, if the dying person is a Buddhist, we can help him or her to establish the 5 precepts. For non-Buddhists, we can remind them of all the good deeds they have performed and let them rejoice. There is a story from Sri Lanka of a hunter who renounced and became a monk in old age. During his dying moments, he saw a black dog chasing after him, indicating he was about to be reborn in hell. So he screamed, ‘Go away! Go away!’ His son, who was an arahant, realized that his father was going to be reborn in hell. So he helped his father to make an offering of flowers before the Buddha stupa and he asked his father to rejoice in the offering. Then his father’s mind changed to rejoicing over the offering of the flowers to the Buddha stupa. When his mind changed, the nimitta also changed. He saw the heavenly beings coming down to receive him. So this is how we can help a dying person, by reminding him of all his good deeds, or to do something on his behalf and tell him to rejoice. This is how a person’s dying moment can be made to change from bad to good. But make sure you are with the dying person so you can help him or her. Do some good deed on the person’s behalf and tell it to him so he can rejoice. If he is a Buddhist, chant the 5 precepts and ask him to take the 5 precepts. Because the person is dying, he will be able to observe the precepts well and not break them (laughter). Or ask him to take refuge in the Buddha Dhamma Sangha. These are all the simple things we can do to help someone who is dying. It’s important that during the dying moment, they rejoice in their good deeds, even to take refuge in the Buddha Dhamma Sangha, which will also help them to gain good rebirth because the dying moment is very important to decide the next rebirth.

A: Definitely. Saving lives is important, but nowadays many people buy the animals such as fish and release them. Other people then go and catch the fish to sell again, and then they buy again! This gradually becomes a vicious cycle which I am not sure of its significance. However, if you happen to see an animal which is about to be slaughtered and you quickly buy it in order to save its life, then that is very wholesome.

A: It’s because we have been in our mother’s wombs for 10 months! Let me ask you, can you remember what you ate for lunch two weeks ago? Even that you can’t remember, what more after staying 10 months in the mother’s womb. Only those who undergo spontaneous rebirth can remember their past lives, for example, heavenly beings or hungry ghosts and hell beings. These are called spontaneous rebirths…upon death, like within a second, I am immediately reborn as an ‘adult’…within that second I can still remember what I did in the past that has caused me to be reborn as a hell being or as a deva. Devas and hell beings do not stay in the mother’s womb for 10 months, because they get spontaneous rebirth immediately after death. Therefore they can remember the past, but we human beings cannot remember because we have stayed too long in the mother’s womb.

A: Let me start by answering the first part.  Yes, possible.  Remember the story of the hunter who had killed many animals?  After he became a monk, he rejoiced in the good deed that was performed on his behalf.  That one thought changed his bad destination to a good destination.  There is also a case in Burma where there was a monk who could recall his past life as a robber.  He remembered how he was caught, beaten, and tied up in a rice sack and thrown into the river.  Just before drowning, he did not remember any of his past bad deeds but instead recalled one good deed that he had ever done, which was offering of food to a monk.  By remembering just that one good deed, he was reborn as a human in Burma.  This is a real story.  So it is possible.  

Why is it that this good deed can override all the bad deeds committed throughout the person’s life?  Simply because the last thought moment is very powerful.  The last thought moment immediately affects the next life.  For example, when our house is on fire, only our immediate neighbour can save us.  We cannot expect someone who stays 10 km away to come and save us!  Your thoughts and actions before death, that will decide your next rebirth.  However, this does not mean that all the bad deeds committed by this person will have no effect anymore.  Even though the last thought moment has saved him from rebirth in hell or as a hungry ghost and he may be reborn as a human being, but when he is going to die again in the current life, the bad deeds that he has previously done in the previous past life may still cause him to be reborn in hell.  So what I want to say is that the kamma from the bad deeds that one performs will always be there, but it may not manifest in the current life but may manifest in the upcoming lives, so for this person, if his last thought is wholesome and it saves him from being reborn in unwholesome realms, it is temporary only.  Whatever good or bad kamma we have performed may not happen in the immediate next life but may happen in other future lives down the line.  It is just a matter of time before the kamma manifests, and we don’t know when.

A: Patibhaga nimitta can be in the first jhana or second jhana… so if a person dies taking patibhaga nimitta and enters into the first jhana, let’s say, then he will take rebirth in the first jhana realm of the Brahma world corresponding to the type of jhana entered into during the dying moment.

A: (laughter). If this were to happen, many people want to become Christians. That is only what they believe, right? What you believe doesn’t mean it is right. Having Right View of law of kamma is very important. If what Christians proclaim is correct, then the law of kamma is false. Let Christians believe what they want to believe. We are not trying to change what others believe.

A: I have interviewed many practitioners in the Pa Auk Forest Monastery who can see their past lives. Many of them say if they commit adultery, most of them will be reborn in hell. I’m so sorry to say that. After they come out of hell, sometime they will be reborn as slave women and being raped by other men or they are reborn as low- caste women without good rebirth. Some of them become the playthings of men because previously they did the same thing to women so when the kamma ripens, they in turn become the playthings of men. This doesn’t mean that the kamma of adultery always acts in this way, but partly kamma does act in this way. If you have my book ‘Unravelling the Mysteries of Mind and Body,’ you can read the last part of the chapter on Dependent Origination where I relate the story of Isidasi, who had committed adultery in a past life, and for eight rebirths thereafter had to suffer the consequences of the adultery committed. You can read that as a guide.

A: Now that we know we have to pay for our bad kamma, it is most important not to let the bad kamma ripen so fast. So how not to let the bad kamma ripen so fast? We need to perform as much good kamma as possible, whether bodily, verbally or mentally, so that when the good kamma is more than the bad kamma, then comparatively the bad kamma becomes weaker, making the chances for them to ripen become less. Taking the analogy of a bowl of salty water, how can you make the water less salty? You dilute it by putting in more water, right? So it’s like doing more wholesome deeds such as charity, keep morality, offering of services, listening to the Dhamma, helping the poor, meditation and so on. All these wholesome deeds can help to “dilute” the unwholesome deeds, and make it less powerful. The other way is to become an arahant in this life so that all bad and good kammas will become exhausted after death.

A: I think meditation is good. There are many ways of meditation. For example, if you are a meditator who does anapanasati, during the dying moment, you can pay attention to your breathing which is very easy. You don’t need the help of other people, just meditate on breathing in, breathing out. At this moment, you shut off all the bad thoughts. Or you can radiate metta: “May all beings be free of suffering, may all be free of fear.” Or if you are used to Buddha recitation, you can do Buddhanussati, mentally saying: “Buddho, Buddho.” There is no need to remember all the nine virtues because during the dying moment the mind is very weak and you may not be able to remember all. So you just recite, “Buddho, buddho, buddho…” and that should be very easy for you. Another way is to remember your generosity or virtue if you keep your precepts well.

A: As I mentioned earlier, Theravada Buddhism does not believe in the intermediate stage between this life and the next life. And I think the concept of gandhabba does not refer to this intermediate stage. In Abhidhamma it is believed that immediate rebirth occurs in the next conscious moment when one passes away. So these are 2 different beliefs, one from Mahayana point of view and one from Theravada point of view. I have nothing more to say, I just follow what is taught in the Abhidhamma.

A: This is a question that has also bothered me for a long time too. Although I cannot convince my family to become Buddhists, yet I don’t feel hurt because I think my love for my family and your love for your family is different. I am not so attached to them, and I believe in “Sabbe satta kammassaka,” which means beings are the owners of their actions. All beings bear their own kamma, so if they cannot become Buddhists, I let them be. I don’t have to force them until we quarrel or have a dispute with each other. I only can teach those who believe in the teaching of the Buddha, and I view those who also believe in the teaching of the Buddha as my sisters and brothers, although we may not be blood relations. As the Buddha said, in all the rounds of rebirth, we cannot find anyone who has not been our mother, sister, brother, son or daughter before. Therefore I am happy enough if I can help those who want to be helped, and as for my family members, since their thinking is not aligned with the teaching of the Buddha, I just let them be. I don’t feel hurt. If I feel hurt, it is also an unwholesome mental state for me, right? So in this point, I am more equanimous than you.

A: I think a lay person is allowed to enjoy a little sensual pleasure but not overindulgence. This is the benefit of being a lay person. You can enjoy sensual pleasures because we are born in the kammaloka or sensual world. It is our nature to enjoy sensual pleasures, so Buddha did not say that lay people cannot enjoy sensual pleasures, but not to overindulge. Overindulgence is harmful, so you can enjoy good food, sound sleep, watch television… but don’t overdo it. Give some of your time, like 2 hours per day, to pursue your spiritual path. During Buddha’s time, there were many lay people who attained sotapanna without entering the Sangha. So for the lay person, it is possible to enjoy a little sensual pleasure while not forgetting the spiritual path to become a noble one. So don’t worry too much about this.

A: It’s possible for a spirit to possess a person but I’m sorry, it is not explained in Abhidhamma.

A: If he had good intention, he would not have killed the chicken (laughter). I guess it’s because he felt very bad to slaughter the chicken so he wished for the chicken to be reborn into the human world.

A: I think he has seen something. This is common in the sense that every dying person sees a nimitta, whether it is gati nimitta (sign of destiny) or kamma nimitta (sign of kamma).

A: Why do you want to achieve a non-decaying body? Once you die, you cast away the dead body and consciousness flows on. To me, whether my body decays or not is not important at all. It’s more important to spend time to cultivate wholesome deeds and to purify the mind.

A: Although it may seem to be a concept to frighten people to do wholesome deeds, I see it as showing the law of kamma. There are two questions that always bother human beings. One is, “Where do I come from?” The other is, “Where do I go after death?” These two questions bother human beings very strongly. Therefore, Buddha used the 31 planes of existence to explain the law of kamma. The realm of existence that we are born into is according to the type of kamma that we perform. It’s just not enough to have faith in the Buddha’s teaching, such the Four Noble Truths and to do dana, sila, bhavana. Because if you do dana without knowing cause and effect, it is only partial knowledge, not the perfect knowledge. You should not forget that the motive for doing things is very important. The motive to do dana, sila and bhavana is the pushing force for people to perform the acts. Of course, there are many types of motives for doing dana, one of which is to lessen our greed towards our possessions, but then, people are also interested to know where rebirth takes place after their death. It’s a question that has been commonly discussed ever since the beginning (of time). Buddha’s teaching of the 31 realms of existence comes from the truth as seen in his deep meditation experiences. Through his divine eye, he has seen how those who perform bad kamma go to hell and those who perform good kamma, such as doing dana, go to heaven. As Buddha is telling the truth based on what he has seen, it doesn’t mean that he wants to frighten people.

A: Don’t keep thinking about it. Remembering the bad deeds that we have performed is very bad for us because every time the memory pops up, we will feel remorseful. Remorse is unwholesome. Every bad deed performed is counted as one, and each time we start recalling the bad deed and feel remorseful over it, it becomes two bad deeds, making the unwholesome deed become more powerful. Therefore, just don’t think of it, and do more good things.

A: You are very idealistic. No more rebirth is only for arahants. If you’re not an arahant but keep mindfulness during the dying moment, it only can bring you to either the human or heavenly realm. No more rebirth is only for arahants, sorry about that! (laughter)

A: You can if you have strong mindfulness, concentration and wisdom. However, most people have a lot of fear and uncertainty when dying, especially for those who have done a lot of bad deeds. They fear death because they know they are not going to be reborn in a good realm of existence, so at this time, it’s very difficult to control the mind unless you have developed very strong concentration through meditation, only then will your mind become powerful, otherwise most people’s minds are very weak during their dying moments.

A: I think the condition is the same as the case for coma, which I have addressed earlier on.

A: I don’t think so, as long as no killing is involved. Intention means kamma, if the intention of killing is not there, no kamma involved.

A: (Laughter) You can only see if you have divine eyes or psychic power. As long as we don’t possess the divine eye, we trust what Buddha says based on faith.

A: If the clear mind indicates wholesome mental states, then it is a good sign, and that person will be reborn in a good plane of existence.

A: This is outside of Buddha’s teaching. Buddha also never mentioned this so I don’t know. (laughs)

A: Having offered the robes, if you transfer merit to the deceased one, the deceased one will get clothing to wear if he is reborn as a ghost. But without transference of merits to the departed one, the merits go to the donor only. If the family members are informed of the good deed done, and if they can rejoice in the good deed done on their behalf, they share the merit too. If the offering is done quietly without their knowledge, they will be unable to rejoice in the deed. Rejoicing in the dana performed is one of the ten meritorious deeds. So the family of the deceased must be informed so they can rejoice in the act.

A: Go to my website https://www.sayalaysusila.net. There should be a contact there, Dr Janaka. You can write to him through the AVMC email to get the book.

A: I believe it can happen.

A: When my teacher’s father died, within less than 8 hours the body was cremated, so I think this should be the answer for you.

A: I have never heard of this before.

A: Just now I mentioned the story of the hunter who became a monk in old age. When his son offered some flowers to the Buddha stupa on his behalf, the old dying monk immediately saw a heavenly being, who was his departed wife. This is called sign of destiny, which will determine his next rebirth in heaven. I think you can make your own choice whether to follow the heavenly beings or keep to sati or concentrate on your breath. Both are good.

A: As long as the person can rejoice, yes.

A: We offer food and robes to monastics who are virtuous people who keep their sila, samadhi, panna. Only by offering robes and food to the virtuous people can the power to transfer the merit be there. But if you burn paper cars, handphone, etc, you are just burning the paper. So I don’t know how the departed ones can receive them. Taoism is a cultural belief, but Buddha has meditated for many aeons or kappas in order to develop his all-knowing mind. The Buddha had all the six types of abhiññās, psychic power, and he could see everything clearly through his divine eye. I trust he sees that burning cars, handphones, bungalows is not conducive for the departed one. If it is conducive for them, the compassionate Buddha will tell us to do it right? Therefore, this is the difference between Taoism and Buddhism. If they are the same, then it will not separate to become Taoism and Buddhism. It all depends on what you want to believe. To me, I sure believe in those who have cultivated their minds through sila, samadhi, panna throughout countless lives.

A: I think better practice meditating on the 32 parts of the body and skeleton meditation. You should imagine the female body as a skeleton. Do you want to have a skeleton sleep with you at night? (laughs) The monks and nuns during the Buddha’s time who had not yet become anāgāmi also had lustful thoughts. Actually this is not shameful but what matters is how to overcome these thoughts when they arise. In the case of the monks and nuns, Buddha instructed them to meditate on the 32 parts of the body, to divide the body into head hair, body hair, nails, teeth, skin and all the organs of the body one by one until the last part, urine. So when you see that you can take the female body and analyze it into head hair, body hair, nails, teeth, skin, heart, blood, pus, urine, faeces … one by one … then you lose your lust. You do not lust for the 32 parts, you do not lust for faeces, for urine, blood, pus, right? So you should practice the 32 parts of the body or skeleton meditation more often to overcome your lust.

A: This is a very difficult question. You can read my book ‘Unravelling the Mysteries of Mind and Body,’ in which I explain very clearly why the past and present are different, yet not completely different, not the same, nor otherwise. The past and the present are not completely the same yet are related, and this is a very complicated subject, so if you have already attended my Abhidhamma course, please refer to my book, and you can use the book to explain to your friend, but if he does not have a good basic understanding, he may not be able to understand, too.

A: According to Abhidhamma, it is an immediate process.

A: Usually sharing of merit is to the departed one, not the living person. I would suggest you to radiate metta instead of transfer merit. Although he is unconscious, the power of loving kindness still works well.

A: It is possible to meditate on the six sense bases. Whichever sense object that comes into contact with its respective sense base, you can contemplate their nature of Anicca Dukkha Anatta. This comes under Dhammanupassana Satipatthana. But not to have contact with the sense object is not possible. How can you not have contact with sense objects? As long as we are awake, we constantly come into contact with sense objects. Only a dead person and those who entered into Jhana will not have contact with sense objects.

A: In one of the Buddhist suttas, there is a story about a peta whose family made offerings of food and robes to monastics who happened to be not so virtuous.
Each time during transference of merits, the peta failed to receive the merits, which made him very angry. Why couldn’t the peta receive the merit? Because the monastics receiving the dana were not virtuous, thus making the merit deficient. Therefore, in order to ascertain that the merit from the act of dana can be received by the departed ones, you have to observe whether the monastics to whom you are making the offerings are worthy of the offerings, that is, whether they keep their sila and do not break the monastic rules. Then, you can offer to them and transfer merits. If you choose the wrong receiver, then that merit may not be received by the departed one.

A: Of course, good. Although Theravada does not teach about Amitabha but if that person can think of the Buddha and faith arises, I think it’s good.

A: I guess so. So you should do dana to the virtuous monastics and transfer merits to your departed ones. It’s your duty as a son and spouse.

A: Possible, because as I said, the last thought moment is very important for the next rebirth, so if the person dies in fear and confusion, possibly the rebirth will be in a bad destination.

A: You can do any or all of the following:

• offering of food to monastics
• observing sila
• offering of services
• listening to Dhamma talks
• sharing the Dhamma talk with others
• performing puja
• reciting the teaching of Buddha
• helping the poor
• radiating metta to others
• having gratitude in mind
• insight meditation, etc.  

To me, listening to talks is very important because it helps you to establish the right view.  Nowadays it’s so easily available on YouTube and websites.  Also have Dhamma group discussions, which my centre has now organised in both English and Chinese.  That is also very important to build up habitual kamma.

答：四念处的第一个念处是身念处，身念处的第一个法门是正念于出入息，属于止禅的修法，其目地是达到深入的定。对初学者来说，最好是在正式的禅坐中修出入息，其他的如观受、观心、观法，可以在正式的禅坐中或行住坐卧中修。例如,在正式的静坐中也会生起五盖——属于法念处，那个时候也要观五盖为无常、苦、无我，或采用其相对法来对治它们，以便将烦恼转成智慧。不管是坐禅还是在生活中的时候，感觉身体疼痛，生起了苦受，就要观照你的苦受，观它为无常、苦、无我；或心中生起某种情绪，也要观照那个情绪为无常、苦、无我，看它为什么会生起，找出它的因，对治因，就可以使果瓦解。看到因缘法的时候，同时也会了解无我。所以结论是：四念处的修行在禅坐上、生活中都要用上，四念处是唯一可以解脱烦恼的方法。

答：在禅坐的时候修止，在行住坐卧的时候修观，这也是我修行的方法。我在静坐的时候，一般上都是在修止。有了足够的定力以后，在行住坐卧中就可以很快提起正念正知。心中起了什么烦恼马上就能觉知，这敏锐的觉知力能使烦恼很快就灭去。如果没有在禅坐中培育正定，想要在行住坐卧修观就会很难。因为心生灭的速度非常的快，刹那间千千万万个心流逝过去。而心的本质就像猴子一样顽皮、散乱。猴子老爱在树林里荡来荡去，它抓住一根树枝后，放掉，再抓另一根树枝，心就是如此抓取六尘。因此，没有一定的定力，想要观照到内心的起心动念，是比较困难的。

答：身念处中多数方法是修定的，安般念、三十二身分、四界分别观都是注重在定。虽然四界分别观靠近智慧（修观），它也是从定开始的。但是受念处、心念处是直接进入智慧的。所以我会建议你们，如果你们每天都有打坐的话，在静坐的时候，修定。在平时生活里的行住坐卧中，修受念处和心念处，修慧。因为在静坐的时候，想要观瞋恨心，可那时并没有瞋恨心生起；想要观贪爱心，可那时也没有贪爱心生起，所以很难观。但在生活中，和别人接触时，你不想要瞋恨，一大堆瞋恨心生起来；你不想要贪爱，往往会有一大堆贪爱心生起，那个时候就是应该修观的时候了。在精进的时候，心都专注在安般念，没有瞋恨心，就很难观。在生活中，最好是修受念处和心念处。但是你可能会问，那是不需要学定了吗？我在生活中观受念处、观心念处就好了。如果修行这么简单修习的话，我们早都解脱了。如果没有平时培育定的支持，你很难觉察到你的心，这是重点。心是很快的。没有定支持的话，烦恼生起你看不到，粗的烦恼你看得到，微细的烦恼你就看不到，尤其是我执。所以平常一定要修定，尤其是早上那一支香，禅坐坐得好的话，接着下来的一天，你的思想特别地敏锐，烦恼生起你马上观它无常……无常，瞋恨的心……瞋恨的心……，追究它的因缘，然后观它无常，它就过去了。所以答案是：在正式禅坐的时候修定，有时候烦恼也会生起。如果，烦恼太强，你就转去观烦恼，不要再修定了。在生活中，修定比较难，那就修受念处，心念处。如此你也不会因为只注重定而忽略了慧，这是很重要的。很多人只修定，不会修慧，那是不对的。慧才是解脱之道。

答：想要停止大量思考，你先要学习一种止禅，因为止禅就是对治大量思考的一个禅修方法。你可以学慈心禅。因为安般念所缘只有一个，而且所缘非常的细微，所以心很容易起妄念，产生大量的思考。妄念很多的人，也可以修佛随念。修佛随念的时候，一直要思维佛陀的功德，所以你的心就很少机会起妄念。另外一个是四界分别观。修四界分别观时，你的心很会忙碌，要专注地水火风，要从头扫描到脚底。心很精进的话，就没有时间产生大量的思考了。所以我觉得对于一个有大量思考的人，要选择一种修法，它的所缘不是单一的目标。安般念的所缘是单一的目标，所以心很容易被妄念引领。这时你需要选择不断的去思维的方法，当然这种思维不是妄念的思维，而是法的思维，比如修佛随念时要思维，修慈心禅时也要去思维，四界分别观……这样的禅修方法比较适合对治大量的思考。

答：个人的波罗蜜是不一样的，你不能丧失对修行的信心。自己的波罗蜜我们不知道。有时候我们在学佛的过程中一段时间好像都没什么进展，并不是说我们没有进步，可能是修的法门跟我们不契机。不契机的时候要坚持一段时间，这也是修行；有时候我们找到哪个法门跟我们契机，我们就会步步上升，很快就会达到我们的目标；我认为每个人都有他的波罗蜜，只是说我们还没有发觉到我们的波罗蜜在哪方面，不然今天大家不会对佛法感兴趣的。首先我们需要有一定的佛法知识，比如五蕴、四念处等等，，然后还需要培育定力，有定、有正念你的心就不会散乱。心中生起什么马上知道，马上知道才能提起正知，观照无常苦无我。在这个过程中也不是一观就能观到生灭，也是要花几年的时间，让你的智慧越来越成熟，才能观到生灭。观到生灭也不是一定会成就阿罗汉，还有一段很长的路要走。而且这么多法门，不是每个法门都适合我们的，我们一定要清楚。所以我们只能够去尝试，看哪一法门与我们最相应，最舒服，最舒畅，进步最快，烦恼断得最快，这个法门就是你自己最好的法门了。我们不能说哪一法门最好，世界上没有什么法门最好，只能够说哪一法门跟你最相应，让你进步最快，修得顺利，然后成长快，灭烦恼快，这就是对你最好的法门了。最好的法门，因人而异。

答：佛陀在《法句经》第35偈中说：心难以受到控制，它非常迅捷轻浮，随着喜好飘荡与停留。能训练心是很好的，因为已受到训练的心能带来快乐。由此可见，心的特质就是不安分的。应学会接受它的这一特质。也正是因为这一点，人们需要一种方法来使心安静下来，让它变得更加“驯服”。正如无上智慧、无上慈悲的正等正觉者——佛陀所指出的，直接的方法，就是禅修。一个勇敢的人，是不会在面临困难时，选择退出的。

如果你正在练习专注于呼吸（安般念），为了克服躁动不安，可以使用“数息”（计数）的方法：吸气，呼气，（数）“一”；吸气，呼气，（数）“二”；吸气，呼气，（数）三……数到五，然后重新从一开始计数。坚持地以这种方式练习，躁动不安将逐渐消退。

此外，先练习“慈心禅”可能是一个更好的方法。这种禅修方法，可以让心喜悦。而喜悦可以引发心的专注。反思自己的美德——如你的慷慨布施和高尚的道德——也可以使心快乐，进而在禅修时，可以使你的心比较容易安静下来。

在此，我想借法句经中，一个振奋人心的故事来鼓励你，以证明没有什么是不可能的。

磐踶它是舍卫城一位富有之人的儿子。他在七岁时，就出家为沙弥。出家后的第八天，他与舍利弗尊者一起去化缘，在半路上看见农人引水入农田，他问舍利弗尊者：

“尊者！没有心识的水，能够随人意地被导引到任何地方吗？”

“是啊！水可以被导引至任何地方。”舍利弗尊者说。

然后他们继续上路。后来，磐踶它又看见制作弓箭的人用火锻烧弓箭，使其笔直。他也看见木匠切割、铇平树木，用来做车轮。这时候，磐踶它内心如是思惟：“如果没有心识的水可以任人导引至任何地方；没有心识且弯曲的竹子可以抚直；没有心识的木材也可以做成有用的东西。那么，拥有心识的我，为什么无法控制我的内心，修行清净止观呢？”

经过这番思考后，他当下向舍利弗尊者请求回精舍自己的房间，并深刻观身。诸天神也使精舍和周遭环境保持宁静，协助他禅修。不久，他就证得三果。

就在这时候，舍利弗尊者正朝磐踶它的房间走去。佛陀透过神通知道磐踶它已证得三果，只要继续禅修下去，马上就可证得阿罗汉果，所以佛陀决定要阻止舍利弗尊者进入磐踶它的房间。佛陀就走到磐踶它的房门口，询问舍利弗尊者一些问题，使他无法进入房间。如此，磐踶终于证得阿罗汉果，这天正是他出家的第八天。

佛佗于是说出了如下的偈颂：

灌溉者引水，箭匠矫直弓箭，木匠处理木材，而智者调御自己。

——《法句经》•80偈

答：对付昏沉有很多方法。你必须找出昏沉的原因。例如，不要 进食后马上打坐，或者在太疲累的状况下禅修等。这些做法都是很容易被昏沉压倒。对付昏沉，这里有一些方法可以帮助大家：

打开你的眼睛，望着灯光有助于唤醒昏沉的心。

感念佛陀的话语，暂时撇开业处让头脑更加警觉。

扫描全身上下也会使头脑更警觉。

拉耳朵能极有效地激发你大脑的灵活度。耳朵有多处神经线是连接到大脑的。

您也可以站禅。因为担心自己会往前面的人倒下，因此您会变得特别谨慎。

我也想与大家分享我自己保持清醒的方法。这是比较困难的，但很有效。当我注意到昏沉的那一刻，我只正视着它们，它们就立刻消失了。然而，这种方法需要敏锐的正念。大多数人都无法意识到昏沉的初出现，因为昏沉的初出现是极其细微的。当他们感到昏沉的时候，昏沉已经获得了相当的征服力——身体开始摇晃、头不自主地往下垂。在这个时候，应用我这个方法就已经太晚了。如果你的正念是敏锐的，并清楚知道任何脑海中正在发生的事情，在你明觉昏沉冒起的那一刻，它们就会消失。

答：我相信这位禅修者一定是被这个障碍搞得没有办法再忍受才会提出这样的问题。其实我觉得在修行的过程中，只要你能够很快地提起正念，这些障碍就不成障碍。问题是这个禅修者在嗅到臭味的时候，他没有提起正念，因为没有提起正念，他就对这个臭味产生了厌恶感。第一次不提起正念，第二次更加不会提起正念，第三次又不提起正念，对厌恶感越来越严重，所以才造成现在这样的局面。所以这个时候我觉得应该是训练自己，一嗅到这个味道就提起正念，嗅到、嗅到、嗅到。当禅修者提起正念观照，气味就是气味的话，他可以嗅到气味，但是他的心是不会起嗔恨的。过去的经验他已经起了很多次的嗔恨心，所以他就会再次起嗔恨心。但是如果他能够提起正念，马上观味道纯粹是味道，他的心就不会起反应。当心不起反应，嗔就不会起来。

万一嗔生起，还是可以对治的。怎么对治？拿香水喷一下吗？观心。你应该感到高兴，以前没有机会观心，现在嗔恨这么强烈，还不快点观心吗？观心你随时随地都可以，最怕你忘记。嗔恨生起了观它，嗔恨也是一个所缘，这是心念处。这个嗔恨就是可以让你培育正念的目标，所以你就把嗔恨心当做一个所缘来观，嗔恨纯粹是嗔恨。观法也是很重要，你不要观我的嗔恨，我的嗔恨，这样就越来越生气了。你要观嗔恨纯粹是嗔恨，嗔恨只是一个心所，嗔恨只是一个情绪，只是一个心的状态，不是你的。这种观法同时有教育你的作用，让你如实地看到嗔恨只是心的一个状态。心的状态是永恒的还是无常的？无常的，大家都知道，没有一个人会嗔恨24个小时的，为什么？太难受了，大家都想快点把它丢掉，对不对？所以当你将观嗔恨纯粹是一个心的状态，就算你没有观它是无常的，你的心中也了知它是会变化，这样的话你就不会执著于嗔恨，当你不再执著于嗔恨是我的话，你很快就可以看到它的灭去。

为什么我们没有看到嗔恨很快灭去呢？那是因为我们执著它是我，握着它不要放。虽然你没有讲出来，但是已经认知了它是我的。因为以前每次嗔恨都是我的，不可能这次不是我的，所以内心就已经执著它是我的，这样的话你很难看到它消失，因为你已经握住它不放了。只要你能够认知它不是我的，你一放手它就离开你了。修行没有那么难。

答：可以的，不需要。

答：如果你是初学者，建议你这样做。但是如果你是老参，那么你不需要如理作意，通过正念也是可以看到无常的，也可以看到情绪的变化。比如说，你现在感到很焦虑，你就正念专注于焦虑。心保持中立，不排斥焦虑，也不抗拒它，你能够包容它。你保持正念专注在焦虑上，也不用如理作意，不需要去用作意它“不是我的”，也不用作意“灭去，灭去”，你只要以正念一直看着焦虑，也可以观察到情绪起变化，甚至会消失。但有的人在正念专注情绪的时候，心起了很多妄念，心已经不放在情绪上面，已经失念了，又进入惯性反应了。所以，为了阻止我们的心又跑进自动驾驶模式，或者说进入妄念里面，我们可以如理作意“不是我的、不是我的”。有时候当你在作意“不是我的”，它可能就真的灭去了，情绪也不会再影响你了，那你就不用再作意“无常…无常…”了。或者有时候，当你提起正念，专注在所缘一段时间，不需要作意“不是我的”，你只努力作意“灭去…灭去…”也可以，两个步骤也可以。正念很强的话，只是正念一直看着它，都可以看到它灭去的。具体选择什么方法，要看你的修行程度在哪里。

答：对于初学者来说，是需要的。例如，标记一切妄念纯粹是妄念。对于有经验的禅修者，可没有那个必要。对于他们，标记的速度太慢，不如他们敏锐的正念来得快。当他们觉察到妄念的生起时，妄念已经消失了，所以标记对他们来说反而是不必要的。

答：大家都是在家人。烦恼这次过去很高兴，但是烦恼没有了尽。真正的修行者，一直都要提起正念正知。出家是比较有时间，可以不断地提起正念正知，在家人可以做到你自己力所能及的。你提起正念，才知道身心发生什么事情，才能观照它，才能如理作意它，或者你可以转念，比如把嗔转到慈爱，把贪转到舍离。方法很多，可以转念、可以提起正念正知，可以直接去观它。最基本的方法是首先培育正念，要培育正念最好的方法是培育正定。正定很强，没有妄念的话，正念很快就生起了，这是每天要做的。

答：思考问题就已经是一心了。做事可以一心两用。比如说你在洗碗的时候，你在打妄念，不是一心两用吗？洗碗时，没有觉知你在洗碗，在洗碗的过程中，你的心在打妄念，这不是一心两用吗？所以很明显，一心可以两用，但是我们就是不要一心两用，我们就是要训练一心一用，才会有力量。所以我们应当住在呼吸上，一心一用，使定进入更深层的境界。一心可以两用，但是一心两用力量不强。

答：一般修正念的，走的时候，只是在注意在走…在走…这个动作，没有探查，进步就不会快。探查（investigation）是很重要的。不能只有正念没有智慧，正念正知应该在一起的。我自己这个法门修了六年，站得时候就知道站，走的时候只知道走，修了六年像机械人，就是缺少了探查。修了六年，我觉得自己的智慧一点都没有成长，就离开了。现在我知道，这是因为只有正念，缺乏了择法觉支。所以我觉得修行佛法很多时候一定要走错一段时间，很少有人马上遇到善知识，一定是歪了再校正回来。人生就是不断地纠正错误，不断改，改到没烦恼就是成就了。另外一个说法就是不断去除我们的习气。每一次的错误就是习气的原因，所以就一直纠正，直到圆满成就。轮回无尽，我们的正念不能持续，一下记得一下忘记，忘记的时候就是在累积习气，所以佛陀说人生很苦。修定可以克制妄念，所以是修行人一定要的。

并不是某个法门不对，而是不会观，现在都有不同认识。每个法门都有长短，要学会取长补短，不要局限，心要开放。在工作中不容易修定，可以修慧。动中修定是很难很高深的境界，动中修观比较容易。修行是累积，举例佛陀说木匠。说明修行不能贪结果，它是个自然累积的过程。你就专注修好了，这样才会快乐。

问：我每天持续打坐两个小时的第29天的早上，尽管身心是绝对平静，内心却升起疑惑，不明白自己为什么会这样。您告诉过我要把困扰自己的事情写下。但是，最困扰我的就是疑惑。即使我已经打坐了28天，我经常担心自己会失败。

答：你正在对未发生的事情担忧。我认为担心只是一种错觉，因为未发生的不一定会发生。为什么要耗尽你的精力去担忧呢？当出现忧虑时，知道它并立即把你的注意力转移到呼吸上，这样你的心便不会再担心自己会失败。沉迷于担忧使得忧虑持续。当你对还没有发生的事忧虑时，你就不是活在当下，这会令你不快乐。

问：自我能力的怀疑已经成为我生活中无法甩开的困扰。我已经尽量地放下，并尝试去信任自己。明白自己剩下的寿命不长。我很想让自己活得平安和喜乐一点，具体一点就是希望活在当下。对于这点，我愿意付出所有的努力。

答：如果你想活在当下，你必须学会对内心升起的想法有所警觉，尤其是忧虑和怀疑。要明白疑惑只是一种心理现象，而不是一个“我”。疑惑是虚幻的。只有你不把它当作是“自己” 和“我的”时，它就无法成为真实。由于你执著地牢抓着它为“自己”，心灵便会受污染并起不良反应。如果你习惯性地对每件事物都起同样的不良反应，它将会成为你的第二个天性。

问：但是，跟我对任何事物都起怀疑心一样，我不信任自己的进步。我只相信坏事，不过又很害怕失去好的事物。我知道失去是必然的，因为一切都是无常的，但我似乎总觉得痛苦是永久的。

答：我可以看到你的思维倾向或思维模式。当你只想到负面的时候，你赞同并认可它，这肯定会让你负面的思绪得逞，你就诠释了你所想的。你必须得学会改变你的想法，只有你才可以改变自己的生活方式。我相信你可以做到这一点。别让你的负面思维把幸福带走，与你擦肩而过。你觉得痛苦是永久的，因为你执取痛苦并把它当成是“我自己”。请把痛苦看作是纯粹的痛苦，它只是一种现象，一种心态，而不是自我。当痛苦生起時，你应该不断地如此作意：痛苦纯粹是痛苦，痛苦不是自我。

问：每当我想起师父您的勇气和无畏时，这对我消除恐惧很有帮助。

答：可以这么说，我的勇气来自我从不担心那些还未发生的事情。

问：如果您有任何其他建议，譬如更改止禅的业处，或者其它有助于灭疑的禅修法门，请您多指教。

答：除了止禅，请修习正念正知。你需要注意疑惑的生起。当它生起時，你可以选择转移目标——忽略它（不要沉迷于它，如果你沉迷其中，你会把它化为真实）或观照它为无常，不是我自己。（详细做法，请到我的网站，阅读“剎那剎那之修行”。）

问：我觉得禅修营改变了我的生活，我的丈夫也表示同意……

答：对啊，你是可以做到的，不是吗？这应该足以让你感到自信，也对佛法产生信心。

问：然而，我很怀疑能否持续（我的意思是，每天两小时打坐）。这就是为什么我把这问题写下。对于疑惑的障碍，我需要帮助。

答：如果你对佛陀浩瀚无边、智慧仁爱的教诲有所认知，这会助你消除疑虑。或者如果你对我的教学有信心，请到我的网站，听我的开示。这样一定会让你快乐及长信心。愿你快乐，并远离忧虑和疑惑。

答：如果你在一位有经验的老师的指导下打坐，你不会有任何的负面效果。但是，如果你不明白正确的方法就独自打坐，你可能会遇到一些特殊的禅修境界而产生恐惧。如果您需要指导，请报名参加禅修营。

答：这个问题是经常被问到的，首先什么是“走火入魔”？失去自己，精神错乱，被外面的魔控制住叫“走火入魔”。

有几种“走火入魔”的情况，第一种状况：在打坐的时候，尤其是心智比较弱的人，有时候外面的邪魔会跟他相应，心智强的人这种情况一般不会发生。怎么相应呢？它会以声音的方式来跟我们沟通，如果我们心智很弱又没有正念觉知心中发生的事情，我们就会开始跟它沟通了。所以为了防止我们走火入魔，禅修时绝对不可以听外在的声音，不管外在的声音有多美好，你一定不要跟它沟通。总之禅修时你的正念要很强，正念强的人绝对不会走火入魔。因为一个巴掌是打不响的，你不跟它沟通就安全了。
第二种状况是有的人可能从小受到家庭的压迫，从小内心有很多家庭的纠结，活得很不快乐，所以当他静下来的时候，内心会有很多苦闷的声音。那个声音会不停地告诉他：你活得这么不快乐，活着有什么意思呢？倒不如去自杀。因为从小就被压迫，活着本来就没有意思，所以想要了结自己生命的这个声音就会在他静下来的时候一直涌现出来，他可能还不知道这个是他自己发出来的声音，以为是别人的。一旦信以为真，你就真的会去自杀了。这也可以算是走火入魔的一种，但这个魔是自己的心魔，第一个是外魔。

还有一种是假的“走火入魔”，是大冤枉。我在美国指导禅修時，有一个美国女学员写了一封很长的信给我，说她打坐的时候观第三眼（印堂），第三眼会发出光，全身会非常明亮，走路時身体轻飘飘的，心中很高兴很喜悦，没有想要吃东西也睡不着觉。（当定力很好的时候，精神特好，是睡不着的，睡眠时间会越来越少。）她体验到一种无我的境界，开始有点害怕了。这些本来都是好的现象，但可能是她的福报不够好，没有遇到善知识，没人给她任何指导。她不知道该怎么处理，于是四处询问那些没有很好禅修经验的人。第一个人就对她说：你神经病！怎么可能没有“我”呢？问第二个人，第三个人，第四个人都是同样的答案。（她如果当时问我的话，我肯定会说：很好，继续！）假如你问了十个人，十个人都说你神经病，你是不是也会开始怀疑自己了？所以她最后真的认为自己神经不正常了，马上住进精神病院，开始服用精神病药。从精神病院出来之后，她觉得自己的“无我”经验，要在美国这种很注重自我的国家生存下去，肯定格格不入。要生存下去，就要回归自我，于是她开始喝酒、吸毒、滥交、抽烟等，坏事做尽。二十年后，她遇见当地一个斯里兰卡的禅师，并把之前的体验告诉了禅师，禅师告诉她“定”的体验就如她这个经验般。可惜这个答案来得太迟了，二十年过去了，因为没有节制地放逸的时间太长，要重新培育定不是那么容易的事情。所以这原本不是走火入魔却被当成了走火入魔，真是莫大的冤枉。

所以在这里我要给你们一些劝告：
第一、如果你有什么特殊的禅修体验不要随便与别人说，避免他人给你错误的判断和指引。你应该去寻找明师来解决你的问题。本地找不到明师，也要出国去找，如果你真的很想在心灵上求进步的话。在佛陀时代便是如此，虔诚者听到明师——佛陀出世，不辞劳苦千里迢迢步行三四个月去寻找佛陀，更何况现在交通发达还有了飞机。
第二、如果你自己的禅修经验不够丰富，不要随便给人下判断，更不要说别人神经不正常，或说别人的体验是假的，是他自己幻想出来的。如果不在自己认知的范围里，最好什么也不要说。只告诉对方自己没有这样的体验，建议他另找明师。这是为了保护自己造业也保护别人。

为了避免走火入魔，你要跟随资深的老师学习。如果心中有特殊的体验，一定要说出来，我相信任何一位有丰富禅修经验的老师都会助你一把。

答：你应该听从佛陀的教导。

答：盘腿姿势基本有三种：（1）双盘——双腿交叉，不鼓励，尤其是初学者，原因是双盘导致的疼痛让心无法安住在所缘上；（2）单盘——左腿在下，右腿在上，或者左右腿上下掉换。 初学者可尝试；（3）散盘，双腿平放在地上，完全没有交叉的。（双手手掌重迭，左掌在下，右掌在上，或者左右手上下掉换。两手拇指尖端微微相触，双臂自然下垂，置于大腿上靠近腹部。）

答：应该把注意力保持在鼻孔下方，或在脸部前面，清晰觉知吸气与呼气。注意力不要跟随着呼吸一会儿跑到头部，一会儿又下至腹部丹田。把注意力放在鼻孔下面，直接观出入息就可以了。

答：如果你关注心跳，你很快就会觉得疲累，那你就不能进展到深定中。你不能感受到气息不要紧，只要你知道自己在呼吸就可以了。但是对于那些感觉不到气息流动的人，修出入息法，会比较有难度，他们可能难以取得更好更顺利的进展。如果这个方法让你感觉进展很慢很困难，那就尝试换一种方法。清净道论提及许多其他方法。例如，慈心禅可以让心灵宁静喜乐，喜乐则容易生定，慈心禅也可以产生光。我刚刚在美国指导五天禅修营，两天修慈心禅，三天修安般念。到了第三天，我的一个学生通过修慈心禅产生了强光，得到良好的定力。自那以后，他虽然只在早晨修慈心禅，光一直存在。所以，你也可以用慈心禅开发定力。如果安般念对你来说很困难，千万别气馁。尽可以去尝试其他类型的止禅方法。

答：在我回答你的问题之前，我先问你一个问题：在吃午饭的时候，如果我们只提供一样菜肴，是否可以让每个人都满意呢？显然不行。同样的道理，只有一种禅修方法是不能适合每一位禅修者的根机，或者说满足每一位禅修者的需求。因为不同的人有不同的心理倾向。有人会说：“我不喜欢豆腐，我喜欢吃肉”；或者“我不喜欢米饭，我喜欢面包。”因此，一种食物无法满足所有人。这就是我们提供了多种选择的原因。

基于他无上的智慧，佛陀了解到，不同的人有不同的心理倾向。因此，如《清净之道》中所描述的，他指出了四十种（止禅的）禅修业处，以适应不同根性的禅修者。
有些人在觉知气息方面有困难，如果你让这一类型的人来练习安般念，他们会逐渐失望并放弃修行。如果无法清晰的觉知禅修目标——“呼吸”，他们怎能满心欢喜地练习呢？失去了修法的乐趣，他们最终将很快放弃修行。

对于那些被情欲困扰的禅修者，通过仔细观察自己身体（包括异性的身体）的不净特质，来克服这个缺点是比较合适的。在这类情况下，观呼吸并不能克服他们的情欲， 所以观呼吸暂时不适合于这样的禅修者。

一些禅修者发现修安般念比较困难，但他们喜欢练习“慈心禅”。当他们练习慈爱，他们感觉良好，进展顺利。

因此，尽管通过练习安般念，并逐步地检视禅支后，观察它们的无常，禅修者可以成就阿罗汉果，但它并不适合所有人。如果我只教授安般念这一单一法门，那些不适合这类禅法的人们，就无法坚持到底。这就是为什么我们提供多种选择的原因。你可以选择最适合你的，一个让你感到舒适并进展顺利的方法，应该就是最适合你的实修法门。

答：修出入息时，以定为主，禅修者的注意力只专注在呼吸，并非专注他的心，直到他进入定。当证入到深定后，如果他要观照他的心以了知心的状态，就可以放下他的呼吸，去观照那颗专注呼吸的心。那颗心可以分为心王和很多相应的心所，如正念（不忘记呼吸）、作意（作意在呼吸上）、精进（一直努力专注在呼吸上）、以及寻、伺、喜、乐等各种各样的心所，他都可以通过观呼吸并同时检查各种心与心所，这种修法也叫做止观双运。

答：你的注意力不要跑到喉咙去，放在那个鼻孔下面的位置，守住呼吸就好了。呼吸肯定会经过喉咙的，甚至会去到腹部，但是注意力我们是可以控制的，所以把你的注意力只是放在鼻孔下面，就算偶尔知道呼吸会经过喉咙，你也可以做到不理会的。你只要把你的心守在鼻孔下面，这样就可以了。这样你就不会要去控制呼吸的，不会不自觉的要去控制呼吸（我觉得这句可以删除不要。）我觉得你现在观呼吸的问题是你随着呼吸跑了，随着呼吸跑上跑下了，不要这样做。你要把你的心守在鼻孔下面这个范围就够了，慢慢的你就会习惯。

答：注意力太强时，鼻尖会感觉有点紧绷，这是正常的，所以你不要用太强的注意力，知道呼吸就好。观一段时间会出现各种奇怪的感觉，比如身体变大，有时候稍微有定的时候，你会感觉到身体变大，这个也是很多人有体验到的，不需要有疑惑。你感觉到身体变大时，你知道就好了，你的心还是守在呼吸上。有时候变暖暖的那也是一种感觉，你知道就好，心还是要回到呼吸上的。有时候是感觉身体消失，这个是很好的现象，当你感觉身体消失的时候，你才能够坐得很久，因为身体消失就不会痛了，你就可以坐得很久了，所以能够坐到身体消失的感觉是好的现象，其实是因为你的心有定了，身体太粗糙了，那个有定的心很微细，所以他感觉不到身体了。因为你的心都是专注投入在呼吸上，集中在呼吸上的时间很长，他就感觉不到身体，这也是自然的现象。

感觉呼吸消失，是因为呼吸越来越微细了。呼吸刚开始很清楚，然后到变得越来越微细，到最后好像感觉不到了，消失了。其实呼吸没有消失，那是因为它太微细，甚至到我们的正念没有办法觉知它。到了第四禅才感觉不到呼吸，如果你没有进入到第四禅，你感觉到呼吸消失，那是因为呼吸变成太微细了，你的正念不够敏锐到可以觉知它而已，那只有空空白白的可以觉知周围，但没有任何想法，这个时候我还是建议你还是把注意力放在鼻孔下面，虽然没有觉知到呼吸，但是还是要放在鼻孔下面，这样的话妄念才不会跑进来。只有空白的，是说你的心中没有杂念，那是很好的。就是这么回事了，就是说当下你已经累积了不错的定力，才会发现这样的情况，如果你没有定力的话，这样的情况是不会发生的。

答：一般我们鼓励闭上眼睛。因为不闭上眼睛，眼睛看到前面的物体或人的话，一有眼触就会产生感受，由感受可能会带动妄念或情绪，这对修定是个障碍！闭上眼睛可以阻挡因色尘进入眼睛而产生的妄想。但对有些人来说，闭上眼睛，尤其是修安般念的时候，额头好像非常的紧绷。如果你有这种现象，建议你半睁开眼睛，眯眯眼就好了。

答：要浮起来？那个时候你定力好不好？如果是整个身体要浮起来，其实是好的现象，因为喜的关系。喜会使到你身体很轻盈，所以有时候你坐禅的时候，身体感到非常的轻盈，那个是很好的现象，因为定而产生喜。抖有时候可能是风大，风大特别强烈。对身体起的变化不要感到害怕或者执著，一定是四大的其中一种呈现罢了。抖是风大的关系。这也是无常，不是每次都有，所以不用去执着。知道就好。

答：要完全避免痛苦是不可能的。当你打坐（禅修）时，有三个 “忠实的朋友”会一直跟随着你，它们是疼痛、昏沉和烦躁。只要你有身体，就会有身体上的疼痛。平日里，身体的疼痛并没有在日常生活中体现出来，那是因为你不断改变姿势的缘故。现在，随着注意力的持续（累积），并且不再改变姿势的时候，你开始看到身体的真实属性——身体本是“苦”的这一内在本质。

佛陀在《相应部》里指出，“只有愚痴之人才会说他（或她）的身体是健康舒适的——哪怕只是片刻的健康舒适。”即使是佛陀，也不能避免身体上疼痛。但佛陀并无精神上的痛苦（即身苦心不苦）。

当你打坐（禅修）时,腿产生酸痛感觉，你可能会感到失望。其实所有的禅修者也会像你一样感到痛苦，但有些人可能有更多的耐心和勇气去承受它。身体上的痛苦，是我们过去的业力造成的。因此，完全避免身体上的痛苦是不可能的。你必须学会泰然处之，平静地接受它、理解它。当你的心（逐渐）变得专注，疼痛就不会打扰你了。

我可以与你分享应对疼痛的一种方式——与其将“疼痛”看做“我的疼痛”，倒不如尝试探索是哪些因素引发了疼痛。例如，可能是地大凸显而引起感觉过硬，或是火大凸显而引起感觉过热，或两者皆有等等。如果你仔细观察，你可能会变得想知道并想去探索疼痛的原因。如此一来，不知不觉中你就会逐渐忘了痛。

再者，如果你觉得自己不能承受这疼痛，你可以改变你的姿势。你也可以起身，坐在椅子上。有些人认为，椅子是为年老禅修者准备的，我不这么认为。在美国的禅修营，许多坐在椅子上的美国禅修者，都获得了不错的定力。由此可见，坐在椅子上并非是禅修中的一个障碍。所以，如果你有身体上的疼痛，或者伤病，请随时可以坐在椅子上。那么，你的问题就解决了。

答：试一试散盘，双腿平放在地上，完全没有交叉的。散盘不太会导致疼痛。我有一个学生禅修有三十年了，一向是单盘的，后来我教了散盘之后，他连坐三个小时都不会感觉痛。腿脚酸痛時，可以换腿，因为腿太痛太酸你也达不到定力，除非你有很强的忍耐力 。但最多只能换两次腿，一再换腿你是得不到定力的。偶尔可以观照疼痛为不是“我的”，不是“我的”。强烈地执著疼痛为 “我的”将加剧疼痛的感觉。

也让我和你分享如何向疼痛学习：

在禅坐時，我们时常面对疼痛的苦恼，我们该如何面对它呢？一般随之而来的惯性反应是愤怒的想要排斥它。如果我们知道如何从疼痛中学习，那它将会是我们最好的良师。怎么做呢？

1）我们不喜欢疼痛因为它造成伤害。任何伤害都不受人欢迎。从这我们了解到，当我们自己不想要受伤害，其他人也一样。所以我们不应该在心灵、言语、或者身体上去伤害到他人。

2）如果你询问其他禅修者，你很快就会发现，每个人都体验到同样的疼痛。对任何人而言，因久坐不动而感觉疼痛是很自然的。因此，为什么要抱怨？相反地，我们可以基于理解或同理心(empatheia又叫做换位思考)而对于我们自己以及其他人的苦产生慈悲心。

3）身体本来就是无法令人称心的。在来禅坐前，我们从来没发现自己最关爱的身体会造成那么多的困扰。这是因为在每天的生活中我们的心很是纷乱、杂念纷飞，而且我们会不断改变姿势，以驱除单一姿势带来的不适，于是就没有机会洞悉身体隐藏着苦的本质。现在，坐上二十分钟（对初学者）膝盖已开始疼痛。要减少疼痛，我们得改变姿势；但很快的，疼痛又在他处生起，没完没了，我们似乎没有办法从痛中逃脱。心也极度地焦虑，很想要赶快逃离这个痛的感觉，这种想法会使心生火界更加旺盛而引发身与心的灼热感，而疼痛似乎变得更无法忍受。如果你理智地观察，你将会领悟到因为拥有心，我们才知道疼痛，如果没有心，身体将会像没感觉的尸体。所以心的存在也是一种苦。你开始了知身与心都不是我们的依归处，它们是空、无快乐、不是我的。这是洞悉身心真相的智慧。

4）我们同时理解身体并不听命于我们。为什么身体不能只单纯给我快乐，没有痛苦的感觉呢？为什么它不听我的指令？为什么它会违反我的意欲？智慧从中生起：「如果这身体是我的，它只会带来快乐，不会带来疼痛；因为它不是我的，所以带来的是疼痛，不是快乐。我应该从中培养舍心。」如果我们能够不断地作意：苦受并不是我的、不是我自己。就像第三者看待他人的痛一般，将痛视为别人的，那么痛就会成为可以忍受的；心中对痛产生不快和抗拒，是使疼痛难忍的原因。若你能不执取疼痛为“我的”，你将会达到身痛心不痛的境界。如果我们能发展这种禅修的技巧，就算是面对疾病和死亡，也能处之泰然。如果以上所有的这些方法都无效了，你仍然可以让正念保持在呼吸上的状态下改变姿势。

答：在觉得越来越痛的时候，如果你不能够忍受的话就会生起嗔恨心，那我建议你回到呼吸上。一般上为什么我不轻易讲去观痛，观痛灭去灭去，因为我觉得这一点很多人做不到。所以我今天选择“热”这个觉受，我不选择“痛”这个觉受。因为一般上观痛是会越来越痛的，痛到一个极点过后它才会消失，所以你要能够忍到极端的痛过后它才会消失。当你在作意“不是我”、“不是我所”的时候，你的心就不会这么执着痛，你比较能够忍受痛而已。那观“灭去…灭去…”对情绪可以，对我们心中生起的情绪你观灭去时，就很容易看到它灭去，但是要看到痛灭去是比较难的。所以一般上我都不会叫学生去观痛灭去灭去，因为我知道很难做得到。

答：当然要坚持，不要管腿只观心。也可以观身，就是全身在扫描，只要不要把注意力放在那个痛上，痛就不会太剧烈。因为你在执着那个痛，当你执着“我在痛”、“我在痛”，那个痛就会越来越剧烈。因为在家你可能一天只坐一次，在密集禅修里，一天要坐五六个小时。持续坐会加强痛感。但如果你是有深定的话，你可以坐一个半小时都不会痛的。

答：你应当把目光，投向脚前面四尺（约一米开外）的地面。实际上，只要你专注于一个禅修业处，你的眼睛自然会摆脱东张西望的状态。此外，你也可以问问自己，来此静修的目的是什么。正法是为那些认真、勤奋的人准备的，而不是那些粗心、懒惰者。那些在正法中快乐与勤勉地修行着的行者们，必将收获“正法的果实”。

答：我觉得中文翻译得太简略了，所以你们看不明白。意思是说，他的智慧生起到更深更高的正念程度，正念知道只有身。所以你观一次不够，你观只是身、无我相、人相这样不够，你要观到“智慧生起，再也不会忘记了”这样的程度。

答：是的。你四大不平衡，身体痛，心情就烦躁，所以四大也会影响精神。但你是知道不平衡的时候，你可以坐下来修四界分别观。你研究一下，四大中哪一个超多了。比如身体失去平衡后，风大一直在摇。你就应该用地大的重把身体给压下来。然后用风的支撑。摇动也是风，但是摇动和支撑刚好相反，支撑是稳定的，摇动、推动是摇晃的。所以你可以用重跟支撑把身体压下来，身体就不会动了。慢慢的它就会平衡起来。平衡起来你心情就愉快了。

用什么样的方法来调整身体的四大，使它们趋于平衡呢？第一，你要知道四大里面，地水火风，哪一个超剩？哪一个不平衡？你自己要先知道。知道了过后，你才可以用对治的方法。比如说，身体僵硬了，好像石头。这是地界里的硬太超剩，不平衡了。这个时候要用什么来平衡它呢？软。你就观软，皮肤的软，慢慢观，全身从头到脚，感觉很软，心里很放松，慢慢的软下来。这样超剩的硬就被软平衡了。如果身体太热，用什么来平衡呢？冷。你就观冷，也是要靠心。因为心生色，想象是一个心法，可以产生出色法。先想象冰水从上面冲下来了，全身冰凉，然后开始观冷。或者你找身体呼出来的冷的气，从这里观。我觉得先从想象开始会比较好。或者你想象你在冰库里面，开始感觉到冰，这时候你的全身在扫描冷。因为意念可以生出色法。所以意念讲冷，马上就生出四大，冷就会特别明显，你会感觉到冷。如果身体发冷了，没有一点火气，怎么办呢？观热！想象你在火炉旁边，或者是夏日炎炎的时候流大汗，很热。慢慢就你身体暖和起来。这个就是如何平衡四大。

答：当得到定力时，出现光或禅相是很自然的。

答：大部分依靠心所依处生起的心都会产生呼吸，而真正的安那般那禅相就是来自呼吸。不过，并非每一个心都能产生禅相。只有深度专注的心才能产生禅相。因此，安般念禅相的出现是根源于深度专注之心的结果。

在禅修时体验的光不是魔术。有关这一点，我记得在美国加州谈论过一次。美国的观众还以为我在说着魔术表演。佛陀曾回忆当他还是一位菩萨，自己是如何感知光的。（MN：111）

每一个依靠心所依处生起的心都会产生许多『心生色』 (cittaja kalàpas)或『色聚』(kalàpa)。在每一个色聚中都有八不离色(地界、水界、火界、风界、颜色、香、味及食素)，没有五欲之乐的「止禅心识」 与「观禅心识」都能在体内产生许多的「心生色聚」。由于定的缘故，这些色聚的颜色非常明亮，只要止禅心识与观禅心识愈强而有力，颜色就愈明亮。而且因为很多心生色聚会同时地生起，所以一粒色聚的颜色与另一粒色聚的颜色会紧邻着同时生起，就像一长串灯泡，而光就如此在体内出现了。

再者，在每一粒由止禅心识与观禅心识所产生的心生色聚中都有火界，此火界也能产生许多代的新色聚，称为『时节生色』 (utuja kalàpa)。这不但在体内会发生，体外也会产生时节生色。而时节生色聚所产生的光不但会在体内生起并扩散至体外。所以，禅修者在观呼吸时，体验到位于鼻端或人中的禅相或光，这就是那些明亮的时节生色聚。而随着止禅心识与观禅心识的力量，时节生色聚的光可以散播至远方，即使在一个漆黑的房间，禅修者也会觉得很明亮。时节生色聚的光可以散播十方以至全世界，全赖于深厚的定力。

答：为什么一定要有光圈或者幻觉呢？从这个问题可以看出你们太看重成绩。第一、二天我对学员没有要求，这两天大家很多时候都在跟腿疼斗争，跟昏沉纠缠，在妄念中挣扎，所以这两天我也只是这样期待你们罢了。你在第二天就期待光圈、幻觉的出现？不要期待得那么高，很不切实际！（笑）法要顺其自然，时间到了，法就会展现出来。因缘不成熟，你再想要光圈要幻觉，它也不会来的。所以我觉得不要好高骛远，就老老实实地修吧！没有什么禅修体验是值得执着的，由定产生的光圈固然是个好的现象，但如果你因此对它产生执着，你又跌入了另一个陷阱。一执着光圈，它就不再来了，因为你的心已经被贪污染，心被污染的话，我们在禅修上是不会进步的。所以要懂得善用由定产生的光圈，不懂得善用反倒成为你执取的对象，成为你修行的障碍。所以，你什么也不要期待，就老老实实地按照法师的指导去修行就对了。不要听到别人有光圈你也着急想要有，每一个人的修行进展都不一样，最重要的是涅槃，而不是光圈，不要太注重这个。

答：是的，定就是把心集中在一个所缘上，没有其他杂念。

答：你的意志力屈服于贪爱之下了。屈服于贪爱之下的结果是什么？轮回。我们屈服于我们的贪爱之下，结果是什么呢？就是在轮回中一直流转，没有办法摆脱。你要先观，观了再吃，贪爱就没有这么强烈了。如果你想要先享受一下，那个就是你屈服了。你在吃的时候，如果你能够观到乐受无常，你虽然还有点享受，但是因为你有在观，它会印记在你的心流里面：乐受是无常的。下次你再吃的时候，你以前所印记的“乐受是无常的”会再次出来提醒你。这样，你在吃的时候，不会很执着你的乐受。如果你完全不观的话，你就会认为乐受是永恒的，你喜爱的事物会永远带给你乐受，那你怎么摆脱？

答：首先，你珍惜的是什么东西呢？珍惜那个美女还是珍惜你的乐受？你是珍惜看到那个美女呢？还是珍惜你的乐受？你自己先要搞清楚。

然后，观有不同的方法。现在是讲乐受，眼睛触到了美女，你不想作意她“白骨、白骨”也可以。你不要把美的变到丑的，这样不舒服，明明是美的，你让我把她看成丑，你就不喜欢，对吗？所以这个时候去观，美女的影像撞击到你的眼根的时候，马上升起了一种乐受，你纯粹观你的乐受，观乐受是缘生法，缘生法是因为眼睛触到了可喜的所缘而生起的一个现象，不是我的，而生起的一个现象，这样你就不会把乐受当作是我的。观苦也是可以这样观的，观缘生法就可以了。

答：想是想，受是受。心所包括了受、想、行，真正的心只是认知目标而已，它没有其他需要分别的，心所就有分别。我们有五十二个心所，例如贪、瞋、痴、掉举、昏沉等心所，但是你日常并不需要去分区心与心所。比如：心中生起了瞋恨心，你只需要知道它是瞋恨心，你不必管它是心识还是心所。学的时候需要区分心与心所，真正观的时候是不需要去分别的。

答：你所提的问题带有非常重的习性，因为当你问是“谁”的时候，你已经假定有一个永恒的“我”了。

事实上，是“后心”在试图觉知“前心”。“心”不是“我”。我们总认为“心”就是“我”，但是，所谓的“我”只是一个世俗的概念法。真实存在的，只是以感官接触为基础的，持续变化的认知过程而已。“心”具有对目标保持觉知的特性。不幸的是，这一特性常常被我们误解成为“自我”。

因此，原本就没有“谁”（任何人、someone）在试图觉知“心”，只有一个接一个生起、灭去的刹那心识，每一个后生心都会觉知前面的灭去的心。每当“前心”经验到什么，这些经验就会被传递给下一个刹那生起的“后心”。

而且不要忘记，在每一刹那，“心”都是生起随即灭去的。这就是“心”的本质。我们怎能宣称，一个生随即灭去、无常的心为永恒的“自我”呢？只有不了解实相的人，才会认为“心”就是“我”。

答：你追究恨的因的时候，恨还在，你要观无常。有时恨是强烈的，有时不太强烈。不太强烈的恨一下子就过去了。但是强烈的恨，你观它一百次，它还在那里。那你就要观苦了，瞋恨带给你的苦。如果还不行，你就要观无我了，作意瞋恨不是我的……不是我的，观它一百遍。无常观一百遍，苦观一百遍，无我观一百遍的话，如果瞋恨还是不消失，你就暂时转移目标，不要再想这件事了。

等瞋恨再来的时候再反复观无我，最后一次一定可以观到消失。如果你不这样观的话，更遭殃，瞋恨一生起，它就印在心流里面了。每一天我们心中生起的东西，它会隐藏在我们的心流里面。它再次出现的时候，会更强烈。所以一定要观到它消失，就算它不消失，但是你一直这样观的话，你的心已经减弱了它的力量。就算它不消失，力道已经减弱了。你不观的话，再爆发出来会更加强烈，而且你还当它是永恒的，更糟糕。

答：一般看到心生起恶念会感到害怕是好的现象，但是看到心生起善念则应该感到高兴，并且要增长它，而不是感到害怕。我想你感到害怕是因为你看到了心念的迅速生灭，而且你体会到了“生灭过程完全不能为自己所控制”。所以你会感觉到无助，感觉到害怕，这是一种正常反应。因此你也会进一步理解，因为没有一个“我”，所以也没有办法控制生灭的过程。这其实是如实知见，观智的一种。

你当下应该以第三者的角度去看着这个恐惧的心，如如不动。恐惧的心也是暂时的，是因缘生法。你若把害怕当做是真的、永恒的、我的，那你又卷入颠倒想之中。所以你要把观照的心和心观照的对象（害怕，这是一种心的现象）区分开来，把它当做是一种因缘生法，这样你就会再次提升你的观智。

答：觉知心中生起的心念，这不是概念法的觉知。如果心中有贪或嗔，大部分的人可以觉知到，说明觉知并不需要禅那或观智。但是觉知并不是生灭随观智。当一个人不断提起正念，觉知心中生起的任何现象，随着时间的增长，他的觉知会更加敏锐，导致智慧的提升。比如嗔恨心生起，你觉知它的生起；它迅速的灭去，你也觉知它的灭去。通过觉知，你的智慧开始观照到心的生灭。你继而领悟到心一直在生生灭灭，那时呈现在你的智慧之中的只有生灭，同时你也会了解到，所有的生起，都是苦的生起；所有的灭去，都是苦的灭去。但它的灭去并不是永恒的灭去，它还不断的生起，你不断的地感到受压迫。那时你将亲身体验到佛陀在《相应部》讲过的一句至理名言：凡是生起的，都是苦的生起；凡是灭去的，都是苦的灭去。你会充分了解到只有不生不灭才是永恒的快乐，不生不灭才是涅槃。因为没有生就不会灭亡，有生就有灭亡，没有生等于是轮回的止息。我们现在贪生怕死，追求生的快乐，歌颂或庆祝生日快乐，是因为无名与贪爱的关系；拥有生灭随观智后，就不会再庆祝任何生的快乐了。

答：在观“这个情绪不是我”的过程中，要从因缘法中去观察。这个情绪是由某个原因生起的，这个情绪是果。如果这个因消失，那么果（情绪）也消失了，因果无常都是生灭法，哪里有个“我”呢？如果说这个情绪是我的，那么情绪消失了，我不也是消失了？所以说这个“我”是邪见，一切都是因缘法，没有一个“我”的存在。

答：第一个我要说的就是你太过急了！心没有这么容易改变，我修了20多年才发现改变了一点点，你才修多少年？所以问题不是出现在修行的法门，你也不用急着有一个系统的修法，你目前的问题是太急。

你这颗心长期以来就一直跟着我们的生命来流转。在每一次生命流转的过程中，它就累积了它的模式，除非每一世你都有去慢慢的扭转它，不然它就会一直在累积它的模式，已经累积了这么久，突然间你找到了法，想在很短时间去扭转它。我觉得你这个是太过理想主义，学佛也是要现实一点，有些东西是急不来的。因此我觉得学员们跟你分享的方法是对的，就是心一生起，不要把懦弱的心当作是我的，这是其中一个方法，另外一个方法是你要去思维，为什么这个心是懦弱的？为什么它没有力量，一定是有原因的。比如说我的心，我一想到出家我就出家了，我不管我以后的生活有没有人照顾我，老的时候有没有人照应我，有没有钱等等我从来不去想这些东西。为什么我能够马上就斩断世间的忧虑，是因为我的心有力量，但是我的心为什么会有力量，不可能是这一世修来的，我的过去很多世，我已经修了这种勇气，所以它慢慢的就会越来越有力量了。因此我觉得问题不是在法上用不上，问题是你心急，你要去接受它，ok，然后给自己一个准绳，比如说5年过后我懦弱的心已经减了1%，你都要高兴了，你不要说在5年里面我要减掉90%，那个很快就会成为阿罗汉了，明白吗？所以修行需要按部就班，细水长流，慢慢的看到自己的一点改进就要很高兴了。你不要这么急，想把这个心马上就改变过来，你知道习气是很难改的。中国有一句成语，江山易改，本性难移！就是这个道理。只是现在我们比较幸运的，我们找到了方法可以改变它，但是前提是你不能急。另外一个方法你要去探讨因缘，有时候心的固定的模式是因为我们前世的某一个突变而产生的一种心的模式，所以也是要一段时间去调整过来的。

我的建议是，第一个还是继续用这样的方法提起正念，比如说你懦弱的心生起了，你知道它、知道它、知道它！就像学员跟你分享的，然后知道懦弱的心不是我的，然后放下这个心。第二个你要探讨我为什么会有懦弱的心，是因为什么关系！探讨，有时候它可能是过去世发生的一个突变而产生的一个模式，这是其中一个原因，除非你看到过去世或者你去被催眠，当你去被催眠的时候，你可以看到你过去心的一种模式。另外一个可能是在漫长轮回的过程中，它每一次都累计同样的模式，所以越来越严重。因此你就从这一世开始慢慢的扭转它，不要照这个模式继续下去，扭转过来需要很长的时间，耐心很重要。在我们修行的过程中，时常会讲一句话，耐心才会达到涅槃。

答：这个就要懂得观心了，观心是四念处的其中一个法门（心念处）。如果你觉得情绪浮现，你可以暂时放下目前的所缘来观照你的情绪——自卑。“自卑”是什么东西？“自卑”是自己制造出来的情绪，它并不是真实的，只是你信以为真，于是给自己贴了一个标签：“我很自卑”，接下来你会发现自己很难从这个贴了标签的陷阱中逃出来。其实，一切心都是虚妄的，不管什么情绪生起，恐惧也好、自卑也好、傲慢也好、比较也好，我们若不会观心，也就没有正念，就不知道这些情绪是刹那生刹那灭的。此時，自卑情绪它就会得逞，它会在我们心中停留很久，当它停留得越久就越有力量，直到你以为它是“真实的”，并视它为“这是我的，这是我，这是我的自我”，这时，你已经很难放下它了。

我们容易对身体产生厌离，身体经常这里痛那里老化，我们会突然间会很讨厌这个身体。但是，我们却很难对心产生厌离，佛陀在《相应部》里也有说过：“比库们！未受教导的一般人或能在这四大之身上厌离、离染、解脱，那是什么原因呢？ 比库们！因为这四大之身的成长与衰老；拿起与舍弃被看得见，因此，未受教导的一般人或能厌离、离染、解脱。然而，比库们！对那被这样称为心、意、识的，未受教导的一般人不能厌离、离染、解脱，那是什么原因呢？比库们！因为长久以来，他们执取心为‘这是我的，这是我，这是我的自我’， 因此，在那里，未受教导的一般人不能厌离、离染、解脱。”

所以当你的自卑情绪生起的时候，要以第三者的眼光去看它，提起正念让你与情绪分离、隔开，不要把它看作是“我的”。如果你把这个自卑看作是“我的”、“我的”、“我的”，你肯定会越来越自卑。以一个中立的态度去看它时就会不为所动，试试看吧！

答：对。哭是一种嗔心的表现。什么是嗔，就是心中对现状不满意，心想要反抗现状。你在哭的时候为什么会哭呢？心不满足才会哭。哭本身就是嗔的表现，只是因为嗔有不同的程度。有小小的嗔，比如说被蚊子咬了，你也是起嗔，只是那个嗔比较小，被人家打一巴掌，生起的嗔就会比较强。所以哭也是嗔的表现，只是它的程度比较小而已，不像我们平常认识的嗔这么严重。

答：心念处只是观生起的烦恼；法念处更深入，要同时了知眼根、了知外面色尘、了知缘于两者的触生起的各种各样的烦恼；了解根尘、因缘，才不会把烦恼当作是我的、我的、我的；在此你已经看到了因缘法，看到因缘法就不会把生起的结当作永恒的，或者是我的，所以比心念处更加透彻。

答：首先就是关于五蕴，为什么会成为苦谛。然后要解脱一定要从五蕴下手，它是苦谛嘛！要怎么超脱五蕴呢？或者是要怎么放下对五蕴的执取呢？也要从五蕴下手，怎么下手？就直接观五蕴无常、苦、无我。

答：先了解无我。这个“无我“有几个意思：

第一：比如说嗔恨，有人批评我的时候，声音撞击到我的耳朵，我生起了苦受，苦受是因缘法。如果没有人批评我，就不会生起苦受。所以因为别人的批评是因，我生气和苦受是果，它是因果关系，所有因果关系都是无我的意思，所以无我的意思就因缘生起的法，都是无我，这是第一个解释。

第二：“不受控制“。比如说我们身心生起的现象是不受”我“控制的。比如说天气热，我身体感觉热不是我可以控制，想你的身体不要热可以吗？我没有办法去控制我的身体，这个也是一种无我的解释，不受控制的， “我”应该是可以控制的。然后一切因缘生起的都是无我，一般上这两个是最重要的解释。

所以，如果你要加深你对无我的认知，你就要探讨因缘，我这次因为没有时间讲到探讨因缘，你可以自己去读十二因缘，然后去探讨一下因缘。

比如说今天我讲到那个例子：母亲因为听到孩子发高烧了，所以她很焦虑。探讨一下那个因缘：她刚开始感到很焦虑，因为她认同焦虑是我，所以她就会感到很焦虑。如果能探讨因缘－我为什么会这么焦虑呢？她可以明白，是因为“我”听到那个消息， “我的”孩子发烧了这个消息，这个是因，然后果就生起了，焦虑的心就生起了。这个焦虑的生起还有其他原因吗？有，就是她强烈地执着自己的孩子。如果听到别人的孩子发高烧，她肯定是不会焦虑的，现在是因为是“我”的孩子，她认同那个是她的孩子，然后因为执着于自己的孩子就会生起焦虑。所以她如果探讨因缘，她就知道了焦虑是因缘生法，过后她因为观焦虑不是我，她的现在焦虑就没有了，消失了，她的心就安静下来了。这更加充分的说明焦虑不是我，不然焦虑消失了，她也应该消失在这个世界上的，对吧？所以你要从这方面来不断的去体会、学习什么是无我。从探讨因缘来了解无我，然后再来了解到很多法是不受控制的。

答：修行要应用才不会轻易忘记，重在实修！

答：那没有关系，就先对别人散播慈心吧！对别人散播慈心直到有喜悦有定力，因为散播慈心给自己是证不到禅定的，只有散播慈心给别人才能证到禅定。所以对别人可以散播慈心是对的，因为它可以帮助你证入禅定。偶尔回来对自己散播慈心也是可以的，这都没有关系。

答：播送慈心禅时心里会出现与之相反的词语，可能是“愿你快乐”变成了“愿你痛苦”。这的确不好受，你心中可能隐藏了很多的怨恨（此怨恨才是心魔）。这个时候你要提起正念，控制你的心。只要有能力控制自己的心你是不需要恐惧的。知道自己心中起了不好的念头，马上舍弃它，重新再培育慈心，这是善恶的斗争，你一定要斗争到底，直到你的心很顺畅地念出慈心的句子，再慢慢转到内心真正地发出慈心。那时你就会享受到慈心带来的喜悦和快乐。祝福你。

答：不是这样的，只是不能睡很高大的床。因为那种床会造成你很奢侈，就不太好。你可以睡在床上，是要矮床，怎么知道它高矮？比如我们的手指尖到肘关节的高度，不要超过这个高度就可以。

答：我认为重要的因素之一，就是祈祷（笑）。当你在持善行的时（例如，布施，持戒，禅修等），发一个愿：愿此功德，成为我成就阿罗汉果的助缘。在我成就阿罗汉果之前的生生世世中，我想成为一名优秀的佛教徒，遇到善巧的导师，并实践正法。当你发这样的愿时，你的心会倾向于它。

佛陀说，要实现愿望有四个因素：

信仰：对佛、法、僧（三宝）的信心。
道德：不杀生、不偷盗、不邪淫、不妄语、不饮酒（守好五戒）。
慷慨：保持一颗不吝啬的心，慷慨、大方，致力于慈善事业，布施僧团的必需品。
智慧：即洞察（无常）生灭现象的智慧。
如果具备这四个要素，无论你的愿望如何，都可以实现的。如果没有具备这四个因素，仅凭祈祷是不够的。如果只做祈祷就足够，那佛教会像基督教一样——只是祈求上帝，一切都可以实现。

祈祷只是令我们的心倾向于（趋向于）愿望。同时必须致力于实践，以满足上述四个因素，就可以实现我们所祈求的。

答: 没有其它的方法，只有禅修这一个方法，如果你活在佛陀时代，你可以单单听经，像舍利弗尊者、目犍连尊者单单听经就可以断除轮回的。但是我们不要忽略了他的因缘，好像舍利弗尊者、目犍连尊者，为什么当初他们一听经就可以断除生死轮回，因为他们的过去世，已经禅修了很多世和很多年了，几百劫，禅修是产生智慧波萝蜜的东西，所以他们的智慧已经通过不断的禅修而达到了成熟。等到乔达摩出世，听到他的法语，他们就成为阿罗汉了。因此这些靠听经而成道的，也是因为通过不断的禅修而累积了智慧的，所以禅修是唯一的方法。但是在这儿我想给大家一个建议，我认为一个人还没有深入禅修之前，他一定要有一点基本的佛陀教法的理论。如果你没有基础理论，你跟随的老师，万一讲错，或者老师不是引经据典来教大众，很多时候我们自己也不知道我们修的不对，所以为了确保大家的安全，确保学佛道路上的安全性和正确性，我还是鼓励大家先有一些正确的佛法理论，什么理论？比如四圣谛、生死轮回、业、果报、十二因缘、四大、六根、六尘、戒、定、慧，这些基本的理论，我认为先掌握好，当然还有三宝、为什么要皈依三宝等等，这些理论先掌握好，然后再正式进入禅修，如果你已经有了这些理论再进入禅修，我觉得安全性会比较好。问题是这些理论可能在学习的过程中也会学到不正确的，所以讲到最后依止一个智身的老师还是非常的重要，因为要成就须陀还道果，第一个条件就是与善知识来往，追随正确的善知识，才能确保你所学到的，不管是理论也好，禅修也好，是正确的，因为这是经过我30年来累积的经验所得到的结论。所以要斩断生死轮回，的确是要从禅修开始，但是在还没有禅修开始之前，一定要确认你找到一个好老师，然后学的理论一定要充足，而且要正确。这样当你进入禅修后，路就会很顺利，你不会有很多的疑惑。

答：这个问题问得很好，尤其是对中国的信徒来讲，需要把这个问题搞清楚。佛在世时，提婆达多想尽办法要打压佛陀。他就居心叵测提出一个建议，所有的比丘、比丘尼都应该食素。佛陀说，出家众是靠托钵而过活的，是靠受人供养来过活的，接受人家供养，人家给你什么你就吃什么，你是不能要求的。尤其是古代的比丘，他拿着钵去到人家的房子外面站着，他是低着头的。比如你给他一些鸡肉，他看到你丢给他鸡肉，他不能跟你说：对不起，我是吃素的，你要给我素食。他不能这样讲、这样挑剔，人家给你什么，你就接受什么。所以佛陀拒绝了提婆达多，说比丘不一定要斋食，更何况在家居士，所以这一点大家一定搞清楚。

上座部佛教的出家众是靠人家的供养，人家给你什么就吃什么，你不能够要求只要素食，不要给我荤食，这有违反比丘的戒律的。所以如果你看到出家人是吃荤，你不要大惊小怪，以为人家持戒不清净，如果你这样大惊小怪，那是你自己错误的想法害了你自己，因为你不了解戒律，仅凭着你肤浅的认知，就认为出家众一定吃斋。我们是遵照佛陀的指示，佛陀叫我们怎么做我们就怎么做，当然有它的原因。

因为后期汉地的一些经典，接下来我讲的一些，你们听了不要心中不舒服，你们要以开放的心来听。如果你的心是封闭的，你听了肯定是不舒服的。后期的佛教分成上座部佛教、大众部佛教，然后再后期他们就分北传、南传，所以后期的大众部的佛教，我们叫北传的佛教，比如说在中国汉地、藏地、日本等地方的叫大众部的佛教，那是比较后期的佛教。后期的佛教又发展出他们自己的经典，这些经典在原始佛教是没有的，很多后期发展出的佛教经典，在原始佛教中是找不到的。

为什么会分成这两个呢？这个是历史的演变。所以，北传的佛教徒都是尽量要吃素，但是上座部的佛教没有特别明文要求是吃素，佛陀是明确反对提婆提婆达多提出来的所有出家众一定要吃素。

然后提婆达多还建议说所有出家众要睡在树下，也都全部被（佛陀）推翻了。因为修行是什么？修行是要净化你的心，你吃素并不表示你的心是很清洁的，别人吃荤并不表示他的心是肮脏的。最重要的是你在吃的时候有没有正念，你是不是吃的很贪，起了很多贪心，就算是素食，用餐时却依然有很多贪心，佛陀也不会称赞你的。就算你吃荤食，但是你吃的很有正念，知道吃这个饭是为了滋养身体，可以让你继续修行，所以你在吃的过程中不起贪心，才是我们要称赞的，才是我们要做的事情。所以重要不是吃的东西，而是吃的时候，你的心有没有正念，有没有智慧，这个才是修行的重点。

相关补充：关于三净肉。

虽然佛陀没有说一定要吃素，但是有教导只能吃三净肉。有三种情形的肉不能吃。如果你要买一只鸡，然后菜贩因为你买而杀了鸡，你也是犯了杀生戒。第一，是你亲眼看到那个人为你而杀的一只鸡，你吃了这只鸡肉就是犯了杀生戒。第二，你没有亲眼看到，但是你听到了鸡被杀时痛苦的叫声，你不能吃那只鸡，吃了也是犯杀生戒。第三个是你怀疑那个人因为你而杀了那只鸡。虽然你没有看到也没有听到，但是你有怀疑，这样你也不能吃那只鸡，如果你有吃也是犯了杀生戒。（不见杀，不闻杀，不为己杀。）

所以虽然可以吃荤，但是也要遵守三净肉这三个条件。如果你去菜场买猪肉、买鱼、买羊肉，如果这些已经是肉贩杀好了的，不管你有没有来买，那些鱼肉都已经被杀好了的，这样不算犯杀生戒。你讲的，虽然不是自己亲自杀的，但是也有可能吃的是轮回中的亲戚，这个也是有可能。如果是这样，我建议你就吃素了。如果你觉得心中难受，你吃素我们也很鼓励，大众都吃素就会少杀生。

答：华人很喜欢讲功德，要做功德。好，今天要澄清一下你们的一些错误的见解。功德跟福报是不一样的。我们今天禅修听经持戒会得到福报。而这个福报我们回向给众生，就成为功德。但是是否一切众生都可以收到我们回向的功德呢？不可以。只有恶鬼众生，恶鬼众生又分很多种，只有一种恶鬼众生，他的生命是依靠别人回向功德。才可以有得吃，有得穿的，这种恶鬼才可以收到我们回向的功德。其他天神、人类、动物这些不能收到我们回向的功德，但是他们可能知道。比如说天神，你回向功德给他，他收不到，但是他知道你在回向功德给他，他知道你的心对他有慈爱，所以他也会保护你。爱就是这样的嘛，你爱我，我就爱你嘛，你不爱我我也不爱你。同样的，当天神看到你每天回向功德给他，他非常欢喜，欢喜本身也是一种善业，所以他很欢喜、高兴，他就保护你了。但是他需要你的功德吗？他吃的比你好，他穿的比你还好，他住的是金殿，所以他吃穿住全部比你好，他不需要你回向功德。只有恶鬼没有穿没有吃，要依靠别人回向功德才有吃的恶鬼，才会收到你的功德。人类也不会收到。比如说我今天回向功德给你，你收到吗？没有收到。但是你知道我回向功德给你，你感到高兴，那个高兴就是善业的。所以要了解这一点。所以你要回向功德给某某人，你让他知道，让他高兴，让他心生欢喜，他就得到善业了。所以活人是不可以收到的，但是他可以随喜你的功德，然后他高兴，借这个高兴他往生善道。比如说在佛陀时代，维萨卡是佛陀时代最虔诚的女施主，最虔诚的男施主叫给孤独长者。维萨卡，当她建造一座寺院要供养佛陀的时候，这个寺院建好时，她就回向功德了。我们做了每件善业，我们都回向功德。所以当她回向功德时，她把功德回向给她的一个佣人，这个佣人非常的高兴，维萨卡我的女主人把功德回向给我，当他要往生的时候，就是这个喜业带他往生天界。所以你回向功德的时候，你可以告诉给对方，而且增强你们的友情嘛。对方说你这么重视我，真的太高兴了，所以他也很高兴，你们的友情也会巩固。所以你回向功德，你可以跟对方讲，我今天功德回向给你，希望你长寿百命，这个是很好的善意，善语，爱语。

答：当然是可以忏悔，最好是每天在佛前忏悔，我们不是每天都有忏悔吗？忏悔过去无始以来的无明，当你造下了不善业，都忏悔了，忏悔过后不再做，这才是重点。不是整天忏悔，忏悔过后等一下再做，晚上再来忏悔，那就不行了。忏悔过后就下定决心，以前做过的以后绝不再做，然后把它忘了。不要让它一直在你心中浮起，以前做过的错误，再让它在心中浮起又是另外一种不善业，所以它浮起时你要观，无常无常过去的了，无我的、灭去，灭去，不要再沉浸那个境界里面，那个后悔里面，又再多了一个不善业，所以在处理这些要有如理作意。

答： 7月份是鬼节，很多人超度，他说他的母亲会去超度死去的外婆，他很想告诉他妈妈，这样做是没有什么意义的，因为佛教没有鼓励这些做法。怎样能有智慧的去告诉她？如果我是你，我会让她去做她想做的事情。我不会很强迫性的，或者是花很多时间去跟她解释，我不会这样做。为什么？第一，老人家从小就被熏陶了这样的思想，突然间要她改变，是非常的难，这是你第一个要接受的事实。第二，所有父母亲最不愿意听的就是儿女的话，他们觉得，我吃的盐比你吃的米还多，你去教他们，我相信他们是不会接受的。我从来也没有去想改变我父母亲，什么事情我只讲一次，他们不听，我就随缘了。因为再讲下去，可能会引起一些争执，我就顺他们。我这人比较随顺众生，有缘分我就讲一次，觉得时间没到，我就不再强求。因此，如果你觉得你有能力改变她，你才说。只要她不去杀生，她拿这些肉去拜拜，她心中快乐，求个平安，可能有什么其它众生获益也说不定。所以如果你有信心，可以跟她说，还有更加好的方法，比如带她去寺院供养，然后把功德回向给已故的父母亲。如果她愿意接受，你就这样做，如果她不愿意接受，你就随顺她。你先为她提出一个更好的方法，她愿意接受你就带她去寺院做，如果她不愿意接受，你就算了，随顺众生。

问：以巴利语诵经的目的是什么？诵经有哪些优点或是不妥之处？

答：亚洲人喜欢用巴利语诵经，是因为巴利语是佛陀使用的语言。大多数马来西亚人都掌握好几种语言——英语、国语、马来语、 印度语等等。所以，再多学习另一种语言，对他们（马来西亚人）一点也不难（笑）。然而，佛陀也叮嘱我们，应使用本地语言弘法、学法。所以，如果你喜欢用英语诵经，那是没有问题的，而非必须学习另一种语言（注：指巴利语）。最重要的是，你应当明白经文所表达的意思。如果你只顾用巴利语诵经，而不理解这些词的含义，你将不会从中获得什么利益——尽管（听到经文的）天神可能会喜欢它，并从中受益。总之，只要你明白其中的含义，以巴利语或英语诵经，二者并没有太大的区别。 南传佛教的僧侣们是使用巴利语诵经的。如此一来，当来自斯里兰卡、泰国和缅甸的僧侣相聚在任何典礼上时，他们就可以用同一种的语言——巴利语诵经了。 诵经的好处是，以“佛陀的教导”来提醒你。此外，诵经也可作为一种对你自己（诵经人）的保护。有些护卫（经）偈可以治愈疾病。例如，佛陀曾经诵《觉支经》，使得摩诃迦叶从病中痊愈。 很多年前，我的老师病得很重，没有一个医生能治愈他。最后，一位高僧从斯里兰卡搭乘飞机而来，并经常为他念诵护卫（经）偈。随着时间的推移，我的老师就从病中痊愈了。切记！诵经没有任何不妥之处，只会有好处。

问：为什么当我们在用巴利语诵经时，天神能够听到呢？为什么当天神们用巴利语诵经时，我们却听不到他们的声音呢？

答：当我们用巴利语诵经时，天神能听到，是因为它们被赋予了有神通的耳朵（天耳通），这是基于他们以前的殊胜的业力之故。如果我们也具备有神通的耳朵，我们就能够听到他们念经了。但是，我们生而为人，比天神“低”一些，他们有着某些比人类更强大的能力。我们以前的业力，还没有强大到引发“天耳通”的程度。如果你想听到天神诵经，可以通过修定（止禅）的方式，来开发“天耳通”。

答：修行是照顾自己的心，不是照顾别人的心。我们有时确实需要观外心，但是别人的行为应成为我们的借鉴，同时，我们也应该对他有悲悯之心，因为他的心暂时被无明给遮蔽了。如此般思维，我们才能在法上成长。

答：在我的网站https://www.sayalaysusila.net/上传了很多英文的、中文的佛法开示和问答，大家要问的问题肯定已经在这些佛法开示里边了。你需要做的就是上网寻找答案。

答：来禅修营修行的在家众都必须持八戒。然而，一些在家众 就算在工作和过着正常生活时，也严格持守八戒。

答：我建议远离他，除非你的心力量足够强大，能用慈爱去包容他，不然的话，还是远离的好。和懒惰而不诚实的人交友的隐忧是不但会给你带困扰，恐怕我们的心也会受污染，所谓近墨者黑也大致如此吧。

答：不是所有的人性都是丑陋的。在第二次世界大战的时候，希特勒挑起德国人对犹太人的种族仇恨，杀了很多犹太人，但是也有个德国人叫辛德勒，他冒着生命的危险救了一千多个犹太人，挑战了希特勒的恶法，所以并不是说人性肯定是丑陋的。我们只能说人有善的一面也有恶的一面，善恶也是因缘法，是随着因缘而改变的。如果你一直固执地认为人性很丑陋，很自然就会对众生生起厌恶心，所以你要调整一下自己偏激的心态。即使人性真的如你想象的那么丑陋，那你能做的，也只能是做好自己，让自己成为一个善良的人，我认为这是比较积极的想法。
若你认为人性很丑陋，你应该对他们培育悲心，要可怜他们，对他们慈悲。因为众生无明，导致造下很多恶业，污染了心，所以这时对他们产生悲心比慈心更加有效。而且你不要视众生为“自我”或“一个人”，你应该透视众生只是假象，在究竟谛里，没有众生相、我相、人相，存在的只是无明、爱欲、烦恼、嗔恨……，这些都是心所。这些心所只是透过我们这个人呈现出来而已。要去掉对众生的厌恶，我们更应该看到导致他们丑陋的驱动力是什么？就是无明！十二因缘里如是说：无明缘行，行缘识，识缘名色，名色缘六入，六入缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死忧悲苦恼，如此生起整堆的苦蕴。众生的丑陋和痛苦都是因无明而起的。如果你能理解这一点，我相信你不但可以去掉对众生的厌恶心，反而可以升起对众生的悲心。

答：肯定是！我们全部都是道行不够，所以今世还在此碰面，如果道行够早就解脱了。（笑）我们前世修行時不够用功，或者修到一半被异性勾引去，或者中途对修行感到厌倦，又或者因为某某障碍导致不能前进。修行的道路充满荆棘，并不是那么顺利的。但是今天大家能够来到这里禅修，就证明大家对法还是有热情的，还相信法能帮助我们解脱生死。只是，走这条道路的人很多，但是能真正走完整条道路的人却是很少。包括我自己也一样，如果我走完整条道路，早已解脱生死，这世也不会在这里跟你们讲经说法了。我们现在的修行就是为了解脱生死，是为了继续走完还未走完的路，继续做完上一世还未完成的功课。

答：我觉得都有。了脱生死是最后的目的，但在还没有达到最后目的之前，我们的功课一定要继续做，做功课時也就是在体验人生。体验什么样的人生呢？体验无常、苦、无我的人生。你不体验人生或禅修中的无常、苦、无我，想要解脱的心肯定是不会强的。大家都想要解脱，可是真的要解脱，就要付出相等的精进力。没有勇猛的精进力意味着我们要解脱的心不够强。为什么？因为我们对无常、苦、无我的体验不够深，对生命还没有产生厌离感，还想继续再出生，所以这条解脱的道路变得非常的漫长。

答：帮助别人做好事是我们新的善业，招到别人的口舌是我们过去所做的旧的不善业成熟了而遭到的苦报，这是两回事。佛陀一生中也在帮助别人，在帮助别人的过程中也遭到过诽谤，是因为佛陀还没有成佛之前也做过一些不善业，这些不善业在那一时刻成熟了，所以也会遭到这样的果报。
助人当然是件好事，是善业。这善业的果报需要过程。有的是今生成熟，有的是来生成熟，需要我们耐心的等待。所以当我们做善事遭到别人的口舌是两件事，我们要分开来看。
如果我们不是因为贫穷而自卑，富贵而骄傲，穷人和富人可以做朋友。贫穷与富贵都是业的果报，也是无常。所以说这些无常的东西不能成为交朋友的障碍。

答：在我们的生命中每人都会做错事，都不是完美的人。做过的错事，不要太过的谴责自己。只要我们改过自新重新做人过去的事就让它过去，以积极乐观的心态去面对生活。

答：恶性不正经型格如何改进？性格不是这一生造成的，是累世不断重复同样的东西就塑成了我们的这种性格。要想改变这种性格不是一件简单的事情，他需要很强的正念，正念就是知道，他就像刹车系统，知道这种性格发生，就会及时阻止，不会让这种不善行为发生。所以说正念+决心+耐心才能让这种不良的性格慢慢改善过来。
怎样才能使自己放慢？这个是一种习性，也需要正念使我们的心変的强大。当正念知道很急，就要放慢、放慢。当下就要觉知这颗急的心是什么心？当你注意观察的时候，急性自然就会放慢。另外经常参加禅修会培育我们的正念，当下所发生的事情就能够了了分明。正念加强时智慧的心会出现，就会不急不躁、有条不紊的处理当下所发生的一切！

答：我将举例说明：在缅甸有一个女禅修者，她观到她的过去世是一个乡村的农家女。有一次，她去大金塔供灯，刚好旁边有一个城市来的女人也在供灯。她很赞叹这个女人，由于她自己没有受过教育，又出生在农村，她觉得城市的女人既髙贵又有教育，于是心中很向往，所以当她把灯供奉给佛塔的时候，她许愿下一世出生为城市的女人。

每一个的无明和爱欲在背后推动的善业和不善业都能产生业力。在此，她心中潜伏性的无明让她不但不知生命是苦的，还错认为生命是快乐的；此错知使她强烈地执著这城市女人的生命。无明和爱欲（因缘）使业形成一股力量，若因缘具足，它就会在下一生产生新的结生识。

在她临终之最后时刻，由于她供灯的善业（业缘）即将引生果报的缘故，在她的临终速行心出现了趣相，她看见呈现母亲子宫内的红色影像。这意味着她即将投生至人间。同时，因为无明与渴爱尚未断除（无明是不知任何的新生都是危险的，渴爱是贪爱出生为城市的女人），她的临终速行心即刻取这红色的影像为所缘（所缘缘），而她供灯的善业（业缘）推动心识从这一世到下一世，使得它马上产生结生识的果报（异熟缘)。

依照心的相续过程(由死亡心到结生心)，她的死亡心生起灭尽之后，不容间断地，下一世的结生心即刻在欲界地生起（无间缘）。就好像一个人很想离开此岸的危险，会紧握住绑在岸边树上的绳索，完全不知对岸也是充满着危险。他藉着绳索把自己抛掷到对岸，然后放掉此岸的绳索（死亡心），并在对岸取得新的立足点（结生心）。同样地，死亡心灭去后，结生心在新的心所依处支助下，执取红色为所缘，到达新的结生地(人界)。

“结生心”不是灵魂，它的作用是将前一世与现在世连结起来，但是并不意指有一个灵魂从过去世转移或漂泊至新的色身。若认为有一个灵魂从过去世转移或漂泊至新的色身，这是“常见”(sassata-diṭṭhi)，也是大多数人持有的错误见解。一般人都认为结生识是永恒不变的灵魂或自我。相信永生或灵魂或自我不灭的人，对生命有着强烈的执著及爱染，一旦听到佛陀宣示的“无我”，他们会感到惶恐、紧张、忧虑与痛苦，不知如何是好，害怕他们幻想出来的、紧握不放的“我”就要毁灭。

如我们所知，心识一生起即立刻灭去，成为下一个心识生起的因缘（无有缘，离去缘，无间缘）。每一个心识都不一样，甚至二个连续生起的心识也不会相同，灵魂（如果有的话，更何况没有）又怎么会从一世转至另一世呢？

这位女禅修者的结生心在人世间生起，也是缘取红色影像为目标，这是基于在临终时成熟的善业，此善业是由未被断除的无明与渴爱所推动的。（这位女禅修者出生在城市，是大学的一位讲师。）

如此，心之流从死亡流到结生，又从结生流到死亡，就有如车轮一般次第地转起。生命就是如此地在生死轮回中不断地流转着。