The Last Object for Insight Meditation Before Full Enlightenment 《圓滿證悟前觀禪的最後所緣》

Now, let me share with all of you what the last object was that immediately preceded the bodhisatta’s Enlightenment. The commentary to the Upakkilesa Sutta explains as follows:

When insight knowledge matured, the bodhisatta entered the first jhāna. It doesn’t specify whether the jhāna was based on ānāpāna meditation or based on a kasiṇa meditation. It is not mentioned there. But many Mahātheras consider that it was based on ānāpāna meditation. So let’s suppose it was based on ānāpāna meditation. The bodhisattta entered the first jhāna, and on emerging from first jhāna, he paid attention to the perishing of the first jhāna-dhamma, the thirty-four mental formations of the first jhāna. Observing the perishing of the first jhāna-dhamma, he contemplated impermanence, suffering, and non-self many times over and over, and his insight knowledge matured. Then the first Path Knowledge arose, followed by the first Fruition Knowledge.
現在讓我跟你們分享菩薩證悟前最後的所緣是什麼？
《隨煩惱經》的義註如此解釋：當觀智成熟時，菩薩進入初禪。義註中並沒有特別指出是依入出息念或遍業處證得禪那。但很多上座部大長老都認為是依入出息念，我們也就假設他是依入出息進入初禪。菩薩進入初禪，再從初禪出定後，他注意初禪的禪那法，即三十四個名法的滅去。透過觀察初禪禪那法的壞滅，他一次又一次的不斷隨觀無常、苦、 無我，直到他的觀智成熟，第一道智生起，緊接著就是第一果智的生起。

Now you know the object he contemplated for first Path attainment. What was it? First jhāna-dhamma. Then he continued on to his second attainment. He entered the second jhāna. Emerging from the second jhāna, and observing the perishing of the second jhāna-dhamma, he contemplated impermanence, suffering, and non-self. Then when his insight knowledge matured, he attained second Path and Fruition Knowledges.
現在你們知道他證得第一道智前的所緣了。是 什 麼呢？是初禪的禪那法。然後他繼續為證入第二個果位修觀。 他進入第二禪，從第二禪出定後，透過觀察第二禪禪那法的滅去，並隨觀無常、苦、無我，當觀智成熟時，他證得第二道智及果智。

What does the first Path Knowledge remove? The first Path Knowledge removes personality view, doubt, and attachment to wrong practices. The bodhisatta removed these three impurities completely without remainder. What does the second Path Knowledge remove? The second Path Knowledge does not remove any defilements. However, the defilements which are still strong in the Stream-Enterer are weakened by the second Path Knowledge. It lessens the power and the strength of the mind’s impurities.
第一道智斷除什麼煩惱？第一道智斷除「有身 見」（sakkāya-diṭṭhi，薩迦耶見）、疑（vicikicchā）及戒禁取見（對錯誤修行的執取）。菩薩已經將這三種結縛完全斷除無餘。而第二道智斷除什麼？第二道智沒有斷除任何煩惱， 但在入流者（Sotāpanna，須陀洹）心中仍然強烈的煩惱會被第二道智削弱，因此心染污的強度與力道就被減輕。

And then the bodhisatta continued and entered the third jhāna. Emerging from the third jhāna, he contemplated impermanence, suffering, and non-self, observing the perishing of the third jhāna dhamma. When his insight knowledge matured, he attained the third Path and Fruition Knowledges. Can you tell me what the third Path Knowledge removes? Sensual desire and anger are removed completely, without remainder. Can you imagine how pure the mind of the bodhisatta was at that time? But he had not yet attained Full Enlightenment.
薩菩繼續進入第三禪，從第三禪出定後，他觀察第三禪禪那法的滅去，隨觀無常、苦、無我，當觀智成熟時，他證得第三道智及果智。你們能告訴我第三道智斷除什麼煩惱嗎？就是對欲界的貪欲及瞋恨完全斷除。你們能想像菩薩當時心有多清淨嗎？但他仍未證得圓滿覺悟。

Then he continued on to the fourth Path and Fruition Knowledges by first entering the fourth jhāna. Emerging from the fourth jhāna, he practised by observing the perishing of the fourth jhānadhamma, and contemplated impermanence, suffering, and non-self repeatedly. When his insight knowledge matured, he attained the fourth Path and Fruition Knowledges associated with Omniscient Knowledge. He became a Fully Enlightened One.
然後，他進入第四禪，繼續前進以證得第四道智及果智。從第四禪出定後，他觀察第四禪禪那法的壞滅，隨觀無常、苦、無我，當觀智成熟，他證得與一切知智相應生起的第四道智及果智，他成為圓滿的證悟者～佛 （Buddha）。

Now do you see? How helpful the attainment of jhāna concentration is! The jhānas were very useful for the attainment of the Buddha’s Enlightenment. Nowadays many people think jhāna concentration is not necessary. Almost all Buddhists these days have the point of view that Enlightenment is possible without jhāna absorption concentration, and even without developing any concentration whatsoever. I hope you don’t have this point of view.
現在你明白了嗎？證得禪那是多麼有用！禪那對佛陀的證悟是非常有幫助的。如今很多人認為禪那沒有必要。今天很多學佛者都持證悟並不需要安止定的觀點，甚至於根本不需要任何定力。我希望你們沒有這種觀點。

We need the strength of jhāna concentration. Without such power, it is difficult to defeat our defilements in the battle of vipassanā, because they have been deeply rooted in our mental continuum since the unknown and unknowable beginning of saṃsāra.
我們需要有禪那的強大力量，沒有這樣的定力，在修習觀禪時就無法擊敗煩惱，因為煩惱從不可知其起點的生命輪迴以來就已根深蒂固的深植在我們心的相續流中。

The Defilements Removed By The First Path Knowledge
《第一道智斷除的煩惱》

As we are talking about the removal of defilements, those that are removed by the first Path Knowledge should be further understood.
I will give you the Pāḷi words for three types of defilement: anusaya kilesa, pariyuṭṭhāna kilesa, and vītikkama kilesa. Have you heard of these before?
當我們談到煩惱的斷除，我們得更深入地來瞭解第一 道智所斷除的結縛。
巴利聖典中提到三種煩惱：隨眠煩惱、困擾性煩惱、違犯性煩惱。你們以前聽過嗎？

What is the type of defilement called anusaya kilesa? Anusaya kilesa are latent defilements. The defilements that lie rooted in our mental continuum as latent tendencies are called anusaya kilesa. To make you understand clearly, I will explain a little bit more.
隨眠煩惱是何種煩惱呢？隨眠煩惱是潛藏的煩惱，潛藏在我們心的相續流深處的一種潛在傾向。為了讓你們更清楚的理解，我要進一步的說明。

Let me do so by asking you a question. Are you angry with someone right now? Are you feeling angry now? Are you feeling proud of yourselves now? So right now you are not feeling angry; but do you have anger, do you have hatred? Where is it now? Can you show your anger to me? Can you touch it? Can you point it out to me? Where is it? Is it yours? No, it is not yours.
讓我先問你們一個問題，你現在在跟誰生氣？你現在覺得氣憤嗎？你現在覺得驕傲嗎？所以，你現在不覺得生氣，但你還有憤怒，有瞋恨嗎？現在它在哪裡？你能把你的憤怒給我看嗎？你能觸摸到它嗎？你能指給我看嗎？去哪裡了？憤怒是你的嗎？不是的！不是你的！

Path Knowledge removes these latent tendencies, these latent defilements. Things whose location you don’t know, things you can’t point out, things you can’t touch have been removed by Path Knowledge.
道智斷除這些潛在傾向，這些隨眠煩惱。諸如那些你所不知道的、無法指出的、觸摸不到的都被道智斷除了。

Fire can destroy this world. Wind can destroy this world. Water can destroy this world too. But such powerful fire can’t remove your latent defilements. Such powerful wind can’t eradicate your latent defilements. Such powerful water can’t destroy your latent defilements. Only Path Knowledge, which arises when your insight knowledge matures, can remove these latent defilements, step by step, from their roots, without any remainder.
火可燒毀整個世界，風也可摧毀這個世界，水當然也有這等力量。然而即使是能燒毀整個世界的熊熊烈火也無法清除你心中潛藏的煩惱，能毀滅整個世界的暴風也無法根除你深藏的穢垢，即使是排山倒海的水當然也無法斷除深植於你心中的結縛。只有在觀智成熟時生起的道智，可以逐步的將這些隨眠煩惱連根拔起，完全斷除無餘。

As explained earlier, when you attain the first Path Knowledge, three impurities are eradicated without remainder. I will explain further. Which impurities are removed? Sakkāya-diṭṭhi, vicikicchā, and sīlabbataparāmāsa – personality view, doubt, and attachment to wrong practices.
如前所釋，證得第一道智時，三種結縛會被毫無保留的斷除。我會進一步說明是哪三結？即「有身見」、疑和戒禁取見。

These three impurities have been completely removed from the root of your mental continuum without remainder. They will never arise again. Your mental continuum is utterly free from these three impurities.
這三結會從你的心的相續流中完全斷除無餘，絕不會再出現，從此你的心流中永遠不會再有這三種結縛。

Sakkāya-Diṭṭhi 《有身見》
When you are still an ordinary person, you may have the following wrong view: You grasp anger as yours, greed as yours, pride as yours, delusion as yours, jealousy as yours, and stinginess as yours. You do all this because of sakkāya-diṭṭhi, personality view. When you attain the first Path Knowledge, that personality view is completely removed. In attaining first Path Knowledge, you have completely removed this wrong view and also freed yourself from all degrees of defilements (kilesa) strong enough to lead to rebirth in the woeful planes. You don’t regard anger as yours, greed as yours, pride as yours, delusion as yours, jealousy as yours, or stinginess as yours. Not anymore. Removing wrong view, you attain right view in this regard.
當你仍是凡夫時，你可能會有以下的錯誤見解：你執取憤怒當成是自己的，執取貪欲也當成是自己的，或執取驕傲、愚癡、嫉妒與慳吝都當成是自己的。你會這樣想是因為你的「有身見」。當你證悟初道智時，有身見就能永遠斷除。除了斷除這個邪見外，證悟初道智還能斷除所有強大至 足以讓你墮入惡道的煩惱。你不再認為憤怒是自己的，貪欲是自己的，驕傲、愚癡、嫉妒與慳吝是自己的。從今以後不會了，在斷除錯見的同時，你就擁有了正見。

In the case of ordinary people, if they hear someone complaining about them, what happens to those people? They feel angry. So as an ordinary person in that situation, you feel very angry, because you think the anger is your anger. Right? Then you want to respond in some way, because you think, ‘I am angry!’ This view of ‘I’, this view of ‘my’, is strong enough to be the cause for falling into the four woeful states.
對凡夫而言，如果聽到有人抱怨他們，他們會怎麼樣？ 他們會生氣。所以若你是凡夫處在那種情境，你也會很生氣，因為你認為憤怒是你的憤怒，對嗎？然後你會想法子回應，因為你認為：「我在生氣！」這種「我」及「我的」的見都可能強烈到成為墮入四惡道的因緣。

When someone looks down on you, or if you are in a very high position, you are very proud of yourself. You think, ‘I am! I am!’ and mentally say to others, ‘Do you know who I am?’ This wrong view – I, I, my, my – is also strong enough to cause you to fall into the four woeful states.
如果你是處於高位又很驕傲，當有人輕視你時，你想著：「我！我！」，在心裡會對他們說：「你們知道我是誰嗎？」。這個「我、我、我的、我的」的邪見也可以強烈到讓你墮入四惡道。

Those who are Sotāpanna, Stream-Enterers, do not have this wrong view anymore. They still have anger since they haven’t removed anger. They have greed since they have not removed greed. If someone complains about them, they may feel angry. But they do not regard anger as theirs. Is it good or not? How good it is! They don’t participate in that wrong view. They see that anger tortures them. Their point of view has changed. How beautiful it is! Don’t you want to be like that?
入流者不再持有這些邪見。他們仍會生氣因為他們仍未斷除瞋恨的煩惱；他們還有貪心因為他們仍未斷除貪欲的結縛。如果有人抱怨他們，他們仍會生氣，但他們不會把 瞋恨當成是自己的。這樣好不好？太好了！他們不再與這些 邪見糾纏，他們看清貪念瞋心在折磨他們，他們改變了觀 點。多美妙啊！你想不想跟他們一樣？

So here you all need to understand that anger, greed, delusion, pride, jealousy, stinginess, and doubt, all reinforced by sakkāya-diṭṭhi, personality view, cause you to suffer in the four woeful states. Because you consider defilements to be yours, you want to act according to that wrong view. You want to take revenge. You want to respond out of anger, out of pride, and out of jealousy and stinginess.
所以你們必須瞭解，是因為心中生起的憤怒、貪欲、高 傲、愚癡、嫉妒、慳吝和懷疑，被有身見增強廣大，而讓你們墮入四惡道受苦。由於你認為煩惱是你的，你就會依著那個煩惱做出反彈。你會想報復，你會用憤怒、自大、嫉妒、 慳吝來反應。

Someone who becomes a Sotāpanna is completely without any such wrong view. Stream-Enterers will not respond on the basis of regarding anger as their anger. The Sotāpanna sees what is happening, and thinks, ‘Oh, anger comes up to the surface of the mind. Anger tortures me.’ He doesn’t grasp, he doesn’t engage with the anger. So he will not commit either bodily or verbal actions that are very bad. There may be bad mental actions that are very subtle. So his kamma will never cause him to fall into the four woeful states. This is because Stream Enterers no longer have sakkāya-diṭṭhi. This is important for all of you to know if you want to be free from the suffering in the four woeful states.
入流者完全沒有這樣的錯見，他們的反應不會再建立在把憤怒當成是自己所有的基礎上。他們會看到正在發生的事並想：「哦！憤怒浮到表面上來了，它在折磨我呢！」他們不會抓取，不會膠著於憤怒，所以不會有不好的肢體或言語上的行動；或許仍會有一些非常微細的不善念頭，但這個業絕不會導致他墮入四惡道，因為入流者已經斷除了有身見。 如果你們從此不想再投生四惡道，這對你們非常重要。

Don’t you want to remove sakkāya-diṭṭhi? It is very dangerous to have sakkāya-diṭṭhi. Unless you eradicate it, no one can guarantee that you are not going to fall into the four woeful states after this existence, nor can anyone guarantee that you are going to be reborn in a good realm. No one can give you any such guarantee.
你想要斷除有身見嗎？持著有身見是非常危險的，除非它被根除，沒有人可以保證你今世之後不墮四惡道，也沒有人可以保證你可以生善趣，實際上沒有人可以給你任何保證。

The next impurity to consider is doubt (vicikicchā). One who attains the first Path Knowledge removes another impurity, namely, doubt. Whether one is doubtful about the Omniscient Knowledge of the Buddha, or doubtful about the Dhamma, or doubtful about the Order of the Noble Saṅgha, or doubtful about the three trainings, doubtful about past life, doubtful about future life, doubtful about past and future existences, or doubtful about the law of kamma – all these doubts are completely removed without remainder with the attainment of first Path Knowledge. You will have no such doubts anymore.
下一個結縛是疑。證初道智的人會斷除另一個結縛，就是疑。初道智的證得使他們對佛陀的一切知智、對法、對聖僧團、三學、過去生、未來世、過去和未來世、以及業果法則，不再有任何懷疑，已將所有這些疑慮斷除無餘。

The first Path Knowledge also removes sīlabbataparāmāsa, attachment to wrong practices. Your Path Knowledge has made you understand with absolute certainty that it is impossible to realise the Dhamma through other practices outside the Noble Eightfold Path.
初道智也會斷除戒禁取見，也就是不再生起對錯誤修行的執取。道智讓你確信除八支聖道外，沒有其他修行方式可以證得正法。

These three impurities are completely removed without remainder at the root by the first Path Knowledge.
這三個結縛在證得初道智時完全斷除無餘。
I will explain giving an example. Suppose there is a rubbish bin full of rubbish, very heavy and very smelly. You open the cover and take some of the rubbish out. So now the bin is not as heavy or as smelly as before.
我用一個例子來解釋。假設有一個垃圾箱擠滿了 垃圾，又重又臭，你打開蓋子，拿出一些垃圾，所以現在垃圾箱沒有以前那麼重或者那麼臭了。

In the same way, the heart you were born with is very heavy and smelly. Do you know how heavy it is and how smelly it is? Very smelly, with the smell of the defilements, and very heavy. The defilements make you feel heavy every day. You carry the rubbish bin around from morning till night.
同理，你與生俱來的這顆心是既沉重又不淨的。你知道心有多沉重、多汙穢嗎？心非常的汙臭，充滿了煩惱的腥味。煩惱讓你覺得天天都很沉重，因為你每天從早到晚帶著它像垃圾箱一樣到處奔波遊走。

When you attain the first Path Knowledge, three impurities are removed. It’s a bit like rubbish being removed from your rubbish bin. At that time, your heart is not as smelly as before, and not as heavy as before. It becomes lighter. How good it is! You are born again with a new heart inside your old body.
當你證初道智時，三種結縛斷除，有點像垃圾從垃圾箱中被移除。那時，你的心不再像以前一樣，充滿腥味，也不像從前那麼沉重，變輕了，多好！在你的舊身體裡，你帶著一顆嶄新的心重生。

Is it good? Very good! Don’t you want to remove these defilements? This is our first goal in practising meditation. If you have attained jhāna absorption concentration, you can expect to attain such deep attainments and remove such impurities from the root without remainder in this very existence. Now let’s return to talk more about differences in expectation derived from differences in points of view.
這樣好嗎？好極了！你們想去除煩惱，不是嗎？這是我們禪修的第一個目標。如果你已經有了安止定，你很有可能在今生就能證得此甚深的修行成就而根除這些結縛，不留餘習。現在，讓我們再回來探討因為有不同的觀點就會帶來不同的期待。

Source:
EXPECTATION DERIVED FROM ONE’S OWN POINT OF VIEW-3A
[主觀與期待]
Ven. Revata尊者 雷瓦達