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http://dictionary.buddhistdoor.com/en/word/33634/%E5%85%AB%E8%A7%B8

八觸

Source: 佛光電子大辭典
Description:
謂將得初禪定時，身中所生之八種感觸。即：(一)動觸，坐禪時，俄而身起動亂之象。(二)癢觸，俄而身癢，如無置身處。(三)輕觸，俄而身輕如雲如塵，有飛行之感。(四)重觸，俄而身重如大石，不能稍動。(五)冷觸，俄而身如水冷。(六)暖觸，俄而身熱如火。(七)澀觸，俄而身澀如木皮。(八)滑觸，俄而身滑如乳。此八觸發生之原因，以欲得初禪定時，上界之極微入於欲界之極微，二者交替，地水火風狂亂發動。不明此法相之人，驟起驚懼，以為發病，馳迴不已，遂亂血道，真為狂氣。〔摩訶止觀卷八、卷九〕
Page: p320

Source: A Dictionary of Chinese Buddhist Terms, William Edward Soothill and Lewis Hodous
Description: Eight physical sensations which hinder meditation in its early stages: restlessness, itching, buoyancy, heaviness, coldness, heat, roughness, smoothness. 止觀

Source: 陳義孝編, 竺摩法師鑑定, 《佛學常見辭彙》
Description: 將獲得初禪定的人的身上所發生的八種感觸，即一、動觸，即在坐禪的時候，身體忽然生起顫動的現象；二、痒觸，即身體上發痒，好像無置身之處；三、輕觸，即感到身輕如雲，好像在天空中飛行一樣；四、重觸，即感覺身重如山，不能移動分毫；五、冷觸，即感到身冷如冰；六、暖觸，即感到身熱如火；七、澀觸，即感到身如木皮；八、滑觸，即感到身滑如脂。

Source: 丁福保《佛學大辭典》
Description: （名數）身有所感觸，謂之觸。將得初禪定時。身中生八種之感觸。謂之八觸：一曰動觸，坐禪時，俄而身起動亂之象也。二曰痒觸，俄而身痒如無置身處也。三曰輕觸，身輕如雲如塵，有飛行之感也。四曰重觸，俄而身重如大石，不能少動也。五曰冷觸，俄而身如水冷也。六曰暖觸，身熱如火也。七曰澀觸，身如木皮也。八曰滑觸，身滑如乳也。考此八觸發生之原因。欲得初禪定時。上界之極微，入於欲界之極微而相替。地水火風狂亂而如此發動也。不知此法相之人，驟起驚怖，思我今發病，馳迴不已，遂亂血道，真為狂氣矣（此依止觀九，止觀八無動痒二者，有軟麤二者）。止觀八曰：「八觸者：心與四大合則有四正體觸。復有四依觸，合成八觸。重，如沈下；輕，如上昇；冷，如冰室；熱，如火舍；澀，如挽逆；滑，如磨脂；軟，如無骨；麤，如糠肌。此八觸，四上四下，入息順地大而重，出息順風大而輕；又入息順水大而冷，出息順火大而熱；又入息順地大而澀，出息順風大而滑；又入息順水大而軟，出息順火大而麤。

進階研討 掌握心經的次第：文字般若，觀照般若，實相般若 Sun Oct 15, 2006 1 魯 @heartspirit 心經的次第：即達到佛陀境界的方法，先是由「文字般若」開始。其過程是透過「閱讀、誦念和思維」的方式去領會經文的義理。（歡迎連結，但請註明出處來源（本部落格），以尊重智慧財產） 七個漢譯典籍的比較是重要的，現近代重要的兩個英譯版本穆勒（Muller）與孔茲版本也不可錯過。為了充分理解文字的知識，必須細心整理梵語詞彙的字根意譯，期盼大家能藉此展開的下一個全新的觀照層面。在達到佛陀境界之前，一切法都不能離開「觀照」，觀照乃甚深的禪定冥想功夫，其重要性不亞於閱讀經文。禪定觀照是透過精神集中的冥想的方式達到很高的精神意識，追求「觀照般若」。這就是廣本心經重要的地方。 在這個階段，認真唸誦咒語是不可忽略的，難怪空海大師和達賴喇嘛都嚴肅看待心經咒語「揭諦揭諦‧波羅揭諦‧波羅僧揭諦‧菩提薩婆訶」。 修行者隨著觀照功夫日漸深進，常住於三昧定的狀態，終將達到《心經》所謂的「照見五蘊皆空」。提醒讀者，「照見」並不是大腦神經的視覺功能，而是集中心力不透由任何媒介直接觀照，如此持續安住在專注於一的直觀狀態之下。 強烈推薦閱讀網站（英譯版本）： 01最早的梵譯英版Muller http://www.yogichen.org/chenian/bk101.html 02最精確的英譯版本E. Conze http://kr.buddhism.org/zen/sutras/conze.htm 03最重要的藏譯英版本（十四世達賴喇嘛所著《心經的本質》） http://www.lamrim.com/hhdl/heartsutra.html  0 回應  SHARE PLINE CATALOGS 佛教詞彙 圖解認識 佛學工具 心經專家 OTHER POSTS Tue Dec 05, 2006 心經咒語的原始出處在哪裡？ Thu Nov 30, 2006 不同根器者如何運用「三科」來修行？ Sat Oct 21, 2006 東初老人的「心經思想史」：研究心經的重要工具書 Sat Oct 14, 2006 學習心經的重要概念 Sun Dec 03, 2006 西方學者孔玆將般若思想發展分為哪四個階段？ COMMENT 0 行動版 完整版powered by 蕃薯藤 

THE HEART SUTRA Om Homage to the Perfection of Wisdom the Lovely, the Holy ! Avalokita, the Holy Lord and Bodhisattva, was moving in the deep course of the Wisdom which has gone beyond. He looked down from on high, He beheld but five heaps, and He saw that in their own-being they were empty. Here, O Sariputra, form is emptiness and the very emptiness is form ; emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness, that is form, the same is true of feelings, perceptions, impulses, and consciousness. Here, O Sariputra, all dharmas are marked with emptiness ; they are not produced or stopped, not defiled or immaculate, not deficient or complete. Therefore, O Sariputra, in emptiness there is no form nor feeling, nor perception, nor impulse, nor consciousness ; No eye, ear, nose, tongue, body, mind ; No forms, sounds, smells, tastes, touchables or objects of mind ; No sight-organ element, and so forth, until we come to : No mind-consciousness element ; There is no ignorance, no extinction of ignorance, and so forth, until we come to : There is no decay and death, no extinction of decay and death. There is no suffering, no origination, no stopping, no path. There is no cognition, no attainment and no non-attainment. Therefore, O Sariputra, it is because of his non-attainmentness that a Bodhisattva, through having relied on the Perfection of Wisdom, dwells without thought-coverings. In the absence of thought-coverings he has not been made to tremble, he has overcome what can upset, and in the end he attains to Nirvana. All those who appear as Buddhas in the three periods of time fully awake to the utmost, right and perfect Enlightenment because they have relied on the Perfection of Wisdom. Therefore one should know the prajnaparamita as the great spell, the spell of great knowledge, the utmost spell, the unequalled spell, allayer of all suffering, in truth -- for what could go wrong ? By the prajnaparamita has this spell been delivered. It runs like this : gate gate paragate parasamgate bodhi svaha. ( Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail ! -- ) This completes the Heart of perfect Wisdom. (Translated by E. Conze) What is Buddhism? The Diamond Sutra The Lotus Sutra The Sayings of the Buddha in Forty-Two Sections The Sutra of Complete Enlightenment Vimalakirti Nirdesa Sutra (ë«Ø¤Ìè)

   The Heart of the Perfection of Wisdom In Sanskrit: Bhagavati prajnaparamitahrdaya In Tibetan: Bcom Idan 'das ma shes rab kyi pha rol tu phyin pa'I snying po In English: The Heart of the Perfection of Wisdom, the Bhagavati Thus have I once heard: The Blessed One was staying in Rajagrha at Vulture Peak along with a great community of monks and great community of bodhisattvas, and at that time, the Blessed One fully entered the meditative concentration on the varieties of phenomena called the Appearance of the Profound. At that very time as well, holy Avalokitsevara, the bodhisattva, the great being, beheld the practice itself of the profound perfection of wisdom, and he even saw the five aggregates as empty of inherent nature. Thereupon, through the Buddha's inspiration, the venerable Sariputra spoke to holy Avalokitsevara, the bodhisattva, the great being, and said, "Any noble son who wishes to engage in the practice of the profound perfection of wisdom should train in what way?" When this had been said, holy Avalokitsevara, the bodhisattva, the great being, spoke to venerable Sariputra and said, "Sariputra, any noble sons or daughters who wish to practice the perfection of wisdom should see this way: they should see insightfully, correctly, and repeatedly that even the five aggregates are empty of inherent nature. Form is empty, emptiness is form, Emptiness is not other than form, form is also not other than emptiness. Likewise, sensation, discrimination, conditioning, and awareness are empty. In this way, Sariputra, all things are emptiness; they are without defining characteristics; they are not born, they do not cease, they are not defiled, they are not undefiled. They have no increase, they have no decrease. "Therefore, Sariputra, in emptiness there is no form, no sensation, no discrimination, no conditioning, and no awareness. There is no eye, no ear, no nose, no tongue, no body, no mind. There is no form, no sound, no smell, no taste, no texture, no phenomenon. There is no eye-element and so on up to no mind-element and also up to no element of mental awareness. There is no ignorance and no elimination of ignorance and so on up to no aging and death and no elimination of aging and death. Likewise, there is no suffering, origin, cessation, or path; there is no wisdom, no attainment, and even no non-attainment. "Therefore, Sariputra, since the bodhisattvas have no obtainments, they abide relying on the perfection of wisdom. Having no defilements in their minds, they have no fear, and passing completely beyond error, they reach nirvana. Likewise, all the Buddhas abiding in the three times clearly and completely awaken to unexcelled, authentic, and complete awakening in dependence upon the perfection of wisdom. "Therefore, one should know that the mantra of the perfection of wisdom - the mantra of great knowledge, the precious mantra, the unexcelled mantra, the mantra equal to the unequalled, the mantra that quells all suffering - is true because it is not deceptive. The mantra of the perfection of wisdom is proclaimed: tadyatha - gate gate paragate parasamgate bodhi svaha! Sariputra, a bodhisattva, a great being, should train in the profound perfection of wisdom in that way." Thereupon, the Blessed One arose for that meditative concentration, and he commended holy Avalokitsevara, the bodhisattva, the great being. "Excellent!" he said. "Excellent! Excellent! Noble child, it is just so. Noble child, it is just so. One should practice the profound perfection of wisdom in the manner that you have revealed - the Tathagatas rejoice!" This is what the Blessed One said. Thereupon, the venerable Sariputra, the holy Avalokitsevara, the bodhisattva, the great being, and that entire assembly along with the world of gods, humans, asuras, and gandharvas, all rejoiced and highly praised what the Blessed One had said.

第八課 六波羅蜜（一） 【前言】 　　菩薩慈心廣大，因悲愍眾生之苦，故發四弘誓願(註1)；以利他為先，是以勤修六波羅蜜，振濟眾生，拔苦予樂，由此圓滿菩薩萬行，成就佛道。 　　六波羅蜜為：布施、持戒、忍辱、精進、禪定、般若。「波羅蜜」為梵語，譯作「度」，即「到彼岸」之意。菩薩乘六波羅蜜船，能運載眾生及自身，從生死的此岸，到達涅槃的彼岸，令心達到最自在、安樂的寂滅境界。 【檀那波羅蜜】 　　檀那，為布施之義。檀那波羅蜜，意譯為布施度，能對治慳貪，消除貧窮。布施有三種，一是財施，二是法施，三是無畏施。 一、財施 　　以財物布施眾生，稱為財施。「財」可分為外財及內財二種，外財是指身外之物，如七寶珍財、舍宅國城、妻子兒女等；內財是指自己的身體，如身肉手足、頭目腦髓、五臟六腑等。往昔釋迦牟尼佛於因地修菩薩行時，捨財施寶、割肉餵鷹、捨身餵虎，所有一切內財、外財，為利益眾生，悉能布施供養，無有吝惜。 二、法施 　　 《大智度論》云：「語妙善之法，為人演說，是為法施。」法施可分為三種：一、人天法施，以人天善法教化眾生，如佛法五戒、十善等，令眾生持守，而獲人天勝報之利益。二、小乘法施，以小乘佛法教化眾生，如四聖諦、四念處、八正道等，俾使行者修道斷惑，出離三界，證得涅槃聖果。三、大乘法施，以大乘佛法教化眾生，如六波羅蜜、四無量心、四攝法等，令眾生發大誓願，勤修菩薩萬行，自利利他，成就無上佛果。若能以俗諦、真諦、中道第一諦之理教化眾生，令其了達三諦圓融之妙理，即是最上乘的法施。 三、無畏施 　　 以無畏施於人，使眾生的心靈得到安定，袪除恐懼，稱為無畏施。譬如有人遭受挫折打擊，意志消沉，即以言語鼓勵，使其建立信心；或見夜路黑闇無燈，令人心生恐懼，則發心安置路燈，使過路者心無恐懼，凡此皆屬無畏施。 　 【小結】 　　一般世人只知布施給窮人、病者，而不知「上供十方佛、中奉諸聖賢」。若以恭敬心供養三寶，即與三寶、聖賢結緣，能增長自己的福德，此屬敬田；若布施給窮人、病者，此屬悲田；布施給師長、父母，則屬恩田。無論財施、法施、無畏施，皆須以恭敬心、慈悲心、清淨心為本。更進一步，要達到三輪體空∣∣無能施之人、無受施之對象、無所施之物，明白三輪了不可得，當體即空，方能真正圓滿布施波羅蜜。 【尸羅波羅蜜】 　　尸羅，為戒及清涼之義。尸羅波羅蜜，意譯為持戒度，能對治毀犯，止惡生善。三業之非，焚燒行人，戒能防息，遠離熱惱，得清涼果。《大智度論》云：「大惡病中，戒為良藥。大恐怖中，戒為守護。死暗冥中，戒為明燈。於惡道中，戒為橋樑。死海水中，戒為大船。」由此可知，持戒能增長善法，遠離墮落的因緣。 　　 戒有出家戒和在家戒之別，出家戒有沙彌（尼）、比丘（尼）戒、出家菩薩戒；在家戒有三皈、五戒、八關齋戒、在家菩薩戒。古德云：「道在紅塵鬧市修，全憑五戒做根由，殺生戒除慈心大，不貪財物廉潔優，見色不貪性清淨，葷酒永斷性長流，欲學長舌莫妄語，成佛不須出世求。」若能持守五戒，則身口意三業清淨，方能真正深入佛法堂奧。是故，欲成佛道者，無論在家或出家，均以五戒為根本。 　　 戒是佛陀所制定的規範，有小乘戒、大乘戒。小乘戒著重戒相，持身不犯，身、口違犯戒律，才算犯戒；大乘戒以心為根本，制心不犯，方名持戒清淨。大乘戒由戒相而回歸戒體，戒體即不生不滅的這念心，時時刻刻觀心反照，直截了當在起心動念處修，持守心戒，如此即最微細的持戒，亦是最高的戒法。以偷盜為例，持守戒律者，見有巨款在前，身不盜取，此為一般戒相之持守；而持戒嚴謹者，除了身不貪財，不取非己之物外，更能守護六根，不令馳散；若能達到心念不動，清淨無染，則為真正守持微細戒。 　　因心量不同，故持戒有積極與消極之別。以五戒為例，若只是自身持守不殺生、不偷盜、不邪淫、不妄語、不飲酒，乃消極的持戒；若不僅不殺生，更能積極救生、護生；不僅不偷盜，更能主動布施、供養；不僅不邪淫，亦能積極宣導清淨行；不僅不妄語，更能說正語、愛語；不僅不飲酒，亦勸人不飲酒，如此便是積極的持戒。消極的持戒僅是自利，積極的持戒則是自利利他之菩薩行。 　 【小結】 　　世尊入涅槃時，囑咐後世弟子當「以戒為師」，戒法正為佛弟子之善知識。修行人依戒而住，則能遠離惡行，增長善法。 　　《楞嚴經》云：「因戒生定，因定發慧，是則名為三無漏學。」欲啟發內心之清淨無漏智慧，必須修定；欲得禪定，則必須持戒，故知持戒為修行的根本。所謂「尸羅不清淨，三昧不現前。」若持戒不清淨，所修得的禪定亦非正定，而是邪定。 　　 所以，佛法中，不論任何宗派皆以持戒為先，一切善法皆以戒為基，依戒方能證得出世之無漏聖果。 【附註】 　　（註1）四弘誓願：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。 【習題】 一、 何謂六度？ 二、 何謂三輪體空？ 三、 布施有哪幾種？ 四、 如何才是積極的持戒？ 五、 如何解決日常生活中持戒所遇到困難？ 六、 修行學佛，為何要持守戒律？ 上一頁