Questions and Answers

Collection of questions and answers with Sayalay Susīlā mostly from Q&A sessions held during meditation retreats and Dhamma talks.

Frequently Asked Questions:

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Frequently Asked Questions (English)

Frequently Asked Questions on meditation answered by Sayalay Susīlā

Sayalay, I just can’t meditate. My mind is running so restlessly, jumping here and there like a monkey. That’s why i have decided not to meditate because maybe the time is not quite right just yet.

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 of one’s mind in meditation.

Mindfulness of Breathing – Which part of the breath should I be aware of?

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.

How do I deal with sleepiness?

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.

When there is distraction, should we label the distraction?

For beginners, yes. For example, label thinking as thinking. For advanced meditators, there is no need. Labeling is too slow. With alert mindfulness, as soon as he or she knows thinking, thinking is already gone, so it is not necessary to label.

How does one overcome worry and doubt?

(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. Sayalay Susila (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 “Moment to Moment Practice”.) 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.

The Light or Nimitta – Is it natural to ‘see’ the light during meditation?

When the concentration is developed, it is natural the light or nimitta will appear.

What is the sign of concentration (nimitta)?

Jhana consciousness takes the counterpart sign as object. But where does the nimitta or “sign” come from? Most mind states that arise dependent on the heart-base produce breathing. 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. What is this sign of concentration, the brilliant light, experienced in meditation? It is not magic. I remember talking about this light once in California, and the American audience thought I was talking about stage magic. 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)

Do lay people take the Eight Precepts?

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.

Should I listen and follow my head or my heart?

You should listen and follow what the Buddha taught.

I have become very discouraged because of the structure of my nose. I am better able to feel the breath in my belly. I cannot pay attention to the front of my face. Sometimes I pay attention to my heartbeat. What should I do?

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.

I have heard many negative things about meditation. As as result, when I meditate worry and fear arise. How do I deal with this?

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.

Frequently Asked Questions (Chinese 中文)


法师,我的心好像猴子似的跳个不停,总是不能安静下来打坐。正因如此我决定不再打坐。我想可能我打坐的因缘还未成 熟。

心的本质是不安静的。我们必须学会接受它。也正因为这 一点,人们需要以应对的方法来让心静下来。根据大智慧大慈悲正等正觉的世尊的教导,此方法就是禅修。打坐时,您可以先采用慈心禅作为开始。慈心禅让心灵快 乐。喜能生定。一个人持戒也能使心灵快乐,从而使其心平静。


应该把注意力保持在鼻孔下方,或在脸部前面,清晰明觉 吸气与呼气。注意力不要跟随着呼吸到头部,或下至腹部丹田。把注意力放在鼻孔下的出入息就可以了。


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的。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,它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。


对于初学者来说,是需要的。例如,标签一切妄念纯粹是妄 念。对于有经验的禅修者,可没有那个必要。对于他们,标签速度太慢,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,所以标签对他 们来说是不必要的。


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,最困扰我的垢染就是 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。由于你执着地牢抓着它为“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。

打坐时看见光或禅相 是否自然?



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,安那般那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。并且因为很 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,而光就如此的在体内出现了。

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。


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。



我对自己鼻子的结构非常气馁。我能更好地利用腹部感觉气息。我亦没有办法把注意力放在脸的前方。有时候,我甚至把 注意力放在自己的心跳。我该怎么办?

如果你注意心跳,你很快就会觉得累,那你就不能发展到深 定中。你不能感受到的气息不打紧,只要你知道自己在呼吸就可以了。然而,对于那些感觉不到气息流动的人,修出入息法,是比较困难的,他们可能难以取得良好 的进展。如果此方法让你进展困难,就尝试另一种方法。清净道论提及许多其他方法。例如,慈心禅让心灵快乐,快乐则生定。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,光仍然 与他同在。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。相反地,去尝试另一类型的止禅方法。


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。


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

事实上,是“心”在试图觉知“心”。“心”不是“我”。我们总是(习惯)宣称或认为“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一个心。每当“心”经 验到什么,这些经验就会被传递给下一个刹那的心,绵绵持续不断。

而且不要忘记,在每一刹那,“心”都是生起、(又)灭去的。这就是“心”的本质。我们怎能宣称,一个生灭、无常的心为永恒的“自我”呢?只有不了解真相 (无知、无明)的人,才会认为“心”就是“自我”。


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探索疼痛的成因。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 坐在椅子上。那么,你的问题就解决了。

是否可以通过练习修定的方法,如观呼吸(安般念),来成就阿罗汉果?如果是的话,为什么会 有那么多其他的禅修方法?

在我回答你的问题之前,让我问你一个问题:在吃午饭的时 候,如果我们只提供一样豆腐菜肴,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满足每一个禅修者的,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。


有些人在觉知气息方面有困难,如果你让此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”,他们怎能满心欢喜的 练习呢?失去了乐趣,他们将很快终止修行。

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,来克服这个缺点是合适的。在此类情况下,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。


因此,尽管通过练习安般念,并逐步的检视禅支后,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单一法门,那些不适合 该禅法的人们,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方法。一个让你感到舒适,并进展顺利的方法,就是最适合你的。


我认为重要的因素之一,就是祈祷(笑)。当你在持善行的 时候(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,并可以实践正法。当你发一个愿的时候,你的心会倾向于它。


如果你具备这四个要素,那么无论你的愿望如何,都是可以实现的。如果你没有具备这四个因素,仅凭祈祷则是不够的。如果只做祈祷就已经足够,那么佛教会像基 督教一样——只是祈求上帝,一切都可以实现。



亚洲人喜欢用巴利语诵经,这是因为,巴利语是佛陀所使用的语言。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成果——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。

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?

当我们用巴利语诵经时,天神能听到,那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,比天神要“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”。


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,而非为了那些粗心、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”。


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。)散盘 不太会导致疼痛,最适合初学者。


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。









More Questions and Answers (English)

Questions and Answers (English)

Q: As stream-enterer does not regard five aggregates as myself, why then he still has conceit?

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:

Q: How do i understand and practice “Gotami Sutta”? Please kindly teach me how to understand “Gotami Sutta” and put it into practice.

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.

Q: INTERVIEW with Non-Duality Magazine 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.

Q: When the light (nimitta) is so bright that it strikes my eyes so strongly, what do i do?

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

See also: Upakkilesa Sutta: MN 128

More Questions and Answers (Chinese 中文)


Questions and Answers (Chinese 中文)




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镜,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。

问:师父您好!我在打坐时发现心生起的念头就如佛陀在《法句经》中说:“此心随欲转,微妙极难见” 。这微妙我见到了,忽然间对自己的心感到很害怕,不管生起的念头是善或不善的,就是很害怕,我赶紧念佛好安抚這心,请问师父我是否修错了?




















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。”








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