樂斷樂修止觀瑜伽獨一靜處之相狀-陳重文專欄》

壹、     樂斷樂修止觀瑜伽獨一靜處之相狀

前言：獨一靜處，習身遠離，為修一切其性是善，能引義利定地作意(1)，及定資糧加行作意(2)──為得心遠離故；遠離一切煩惱，心善解脫。                                                                                                                      

一、   醒寤時，「坐觀於臥」，然後下床。                                                                                                  

1.        現在作意位，臨欲滅故，說名為「坐」。                                                                                              

2.        過去所知位，已謝滅故，說名為「臥」。                                                                                         

3.        顯示以現在作意，觀察過去所知諸行。                                                                                           

 〈想修：前後想之一〉                                                                                                           

二、   下床晨起，即將行道。──「住觀於坐」。                                                                                              

1.        現在作意位已現生故，說名為「住」。                                                                                           

2.        未來所知位未現生故，臨欲起故，說名為坐。                                                                                     

3.        顯示以現在作意，觀察未來所知諸行。                                                                                            

 〈想修：前後想之二〉                                                                                                          

三、   起後作辦食事                                                                                                                 

 食所應食，不食所不應食。不應太早或太晚而食。於食繫數，次第而食（食厭逆想）　　正思擇食於所食，應量而食。
（瑜˙卷23、24）                                                                                                               

四、   食已，便即作所應作，於自道上往反經行。                                                                                        

1.        『經行』者，謂於廣長稱其度量.一地方所，若來若往.相應身業。                                                                      

2.        為修善品，為善思惟，內攝諸根，心不外亂而習經行。                                                                              

                        a.                不太馳速，不太躁動；亦非一向專事往來而習經行。                                                                                 

                        b.                時時進步.時時停住.而習經行。謂在後行觀察前行。〈想修：前後想之三〉                                                            

(a)     若已生起無間謝滅所取作意，說名「前行」。                                                                                

(b)    若此無間新新生起能取作意，取前無間已謝滅者，說名「後行」。                                                              

(c)     此則顯示以現在作意〈後行〉，觀無間滅現行作意〈前行〉。                                                                      
† 中含〈83〉睡眠經（大正1—559下）：露地經行，守護諸根，心安在內，於後，前想。                                              
† 中含〈191〉大空經（大正1—739上）：若欲經行……諸根在內，心不向外，後作前想。                                             

3.        非身劬勞，非身疲倦；非心掉舉所制伏時而習經行。                                                                              

  若為惛沉睡眠蓋纏所覆，為除彼故，於光明相善巧精懇：善取〈言善通利〉，善思〈意善尋思〉，善了〈慧善了達〉，善達〈見善通達〉──以有明俱心及有光俱心，往反經行。                                                                                          

                        a.                謂經行時，隨緣一種淨妙境界，極善示現（示），勸導（教），讚勵（照），慶慰其心（喜）。                                             
〈淨妙境界→謂六隨念〉                                                                                                            
光明俱心（開心）：發起光明.照了，鮮淨俱行之心。                                                                                   
照了俱心（修照俱心）：修習光明照了俱行之心。                光明相                                                                   
明淨俱心（離蓋）：遠離惛沉.睡眠纏蓋，心用明了。                                                                           
無闇俱心（除闇昧心）：謂此心中，不起暗昧相，唯起光明相。                                                                   

                        b.                或復宣說惛沉、睡眠過患，及與永斷功德相應所有正法。若讀，若誦，為他開示，思惟其義，稱量觀察──法光明
※“法光明”者，謂如所聞，已得究竟不忘念法。 與彼俱行彼相應想，名‘光明想’。                                            

                         c.                或以冷水洗灑面目。                                                                                                        

                        d.                或觀方隅，或瞻星月諸宿道度。(以上見中含：睡眠經)                                                                                           

五、   習經行已，復於空閑靜處結跏趺坐，端身正願、安住背念而習宴坐。　　修諸善品而習宴坐，不應太急。                                  ￭ 端身：謂策舉身，令其端直　　令心不為惛沉睡眠之所纏擾。                                                                         
￭ 正願：令心離諂，離詐，調柔正直　　令心不為外境散動之所纏擾〈寂滅想〉。                                                        
￭ 安住背念：〈清淨道論：置念面前　　遍持出離而念。〉                                                                               

a. 如理作意相應念，名為背念　　棄背違逆一切黑品故。                                                                         

b. 又緣定相為境念，名為背念　　棄背除遣一切不定地所緣境故。                                                                  

1.        為令已生貪欲纏蓋速急除遣、未生極遠離故，觀不淨而習宴坐。                                                                     

2.        為令已生瞋恚纏蓋速急除遣、未生極遠離故，以慈俱心而習宴坐。                                                                  

3.        為令已生掉舉.惡作纏蓋速急除遣、未生極遠離故，修習宴坐，令心內住，成辦一趣，得三摩地〈得所緣作意〉。                           

4.        為令已生疑纏蓋速除遣、未生極遠離故，於不應思議等不如理作意思惟，應正遠離，以思惟緣起而習宴坐：                                  

                           i.                謂於去.來.今世諸行，唯見有法，唯見有事。唯觀有因、唯觀有果.墮正道理：謂觀待、作用、證成、法爾四正道理。                  

                         ii.                又所知境事略有二種：有及非有。                                                                                            

a.『有』又二種：                                                                                                            
一者、有為　　且說三界所繫五蘊〈心相應諸行〉。                                                                             
二者、無為　　且說涅槃。                                                                                            

b. 若說於我、有情、命者、生者……等，是名『非有』。                                                                                                                                                                                              

⊙ 知有為有，知無為無　　於實無事.不增不益，於實有事.不毀不謗。於其實有，了知實有　　謂於無常、苦、空、無我一       切法中，如實了知，見過患故，深生厭背，無所祈願；而於涅槃見極寂靜，見甚微妙，見永出離；依此建立無願、無相、          空(等三)解脫門。越度三世疑惑，心無猶豫。                                                                                            

六、   晝夜（初夜與後夜）如上勤修覺寤瑜伽時：                                                                                         

1.        於經行時，或於讀誦勤修加行。                                                                                                

2.        或為修斷，閑居宴默而習宴坐。                                                                                                 

3.        與同梵行者，或於語論勤修加行，而不久時相續，立破爭競。                                                                      
又於最極甚深.空性相應隨順緣性及諸緣起，殷重無間，善攝.善受（研究），令堅.令住，令無失壞，為成正行。                          

4.        於時時間，安住正念。〈安守正念，不放逸住　　正如理作意。〉                                                                   

5.        於宴默時，不樂尋思諸惡不善法；不樂思惟非理諸法。〈安住所緣〉                                                                  

6.        若由熱分極炎暑時，勇猛策勵勞倦因緣，非時發起惛睡，暫應寢息，以解勞倦。                                                         

若於是事應作所作，便應是處(1)、是時(2)、如量(3)、如理(4)、如其品類(5)，正知而住。