有一次，尊者彌迦奢羅問佛陀：

「怎樣才是獨住？怎樣又是有同伴同住？」

佛陀回答說：

「彌迦奢羅！當眼等六根，認識了色等六境時，如果因合意、可愛、愉悅而誘發了欲愛，以致對境界喜悅、讚美而念戀不忘，這就是生起愛染心了。一旦有了愛染心，就有了障礙繫縛。像這樣，被喜悅、愛染繫縛的比丘，即使獨自在樹林等僻靜處居住，也還是有伴同住，為什麼呢？渴愛就是他的同伴。

反之，如果對合意、可愛、愉悅的境界，不喜悅、不讚美、不戀著，沒有愛染而心不被繫縛，這樣的比丘，即使與其他比丘同住，住在一般人的村子裡，也叫作獨住，為什麼呢？因為他沒有渴愛這樣的同伴。」

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有一次，佛陀遊化到摩揭陀國境內的闍鬥村，與侍者彌醯尊者，住在村落外的菴婆林內。

這天一早，尊者彌醯進入闍鬥村乞食。回程時，路過金鞞河邊，看到一片環境幽雅的菴婆林，心想：這片林地地勢平坦幽靜，又有清澈的河水流過，對一位精進的修行人來說，實在是一個理想的好地方，我應當來這裡修行，好好精進一番。

尊者彌醯吃飽後，就收拾了隨身器物，將坐墊披在肩上，來向佛陀請求，希望允許他前往。

然而，當時佛陀身旁，只有尊者彌醯同住，其他比丘都還沒到來，所以，佛陀要求尊者彌醯暫緩幾天走，等其他比丘到達後才離開，以免佛陀孤獨一人，身旁沒有侍者。可是，尊者彌醯急著要去那個他認為修行的好地方，所以就對佛陀說：

「世尊！您已經是個解脫者了，應修應證的，都已修已證，再也沒有什麼作為，可以對您有所增益了。而我呢，當修當證的還很多，如果能到一個好地方，讓我好好精進地修行，一定會很有進步。請世尊允許我離開，到那一片菴婆林去精進吧！」

佛陀還是希望彌醯暫緩離開。可是，堅決的彌醯尊者，仍然作了第三次請求。這時，佛陀只好說：

「彌醯！你一再地說要精進修行，我還能說什麼呢？就隨你的意願去吧！」

辭別了佛陀，尊者彌醯來到了那片幽靜的菴婆林地，選在一棵樹下禪修。禪修中，尊者彌醯還是禁不住生起欲念、恚念、害念等三惡不善念。此時，尊者彌醯心想：怎麼會這樣呢？我這麼有信心地出家精進修學，還是斷除不了這三惡不善念的染著。於是，想念起佛陀來了，所以就又回去見佛陀。

尊者彌醯見到佛陀後，將他在獨修中，生起三惡不善念的情形，誠實地向佛陀報告。顯然，從進入解脫修習的層面來看，尊者彌醯還不夠成熟，沒有能力獨修，所以，佛陀說了：

「彌醯！有五法，可以讓尚未做好修行解脫準備的人，趨於成熟：

一、親近善知識，與善知識同修同學。
二、遵守波羅提木叉，符合舉止威儀，對微細罪以戒慎恐懼的心情遵守。
三、熟悉佛法各種法義、論理，並且深入理解、接納。
四、堅定精進，主動學習各種方法，以斷除自己的惡行，而增長善行。
五、善觀生滅無常，成就趣向滅苦的智慧。

彌醯！有這五法的修學後，還要繼續修習四法：
一、修習不淨觀，以斷除貪欲。
二、修習慈悲觀，以斷除瞋恚。
三、修習入出息念，以斷除散亂心。
四、修習無常想，以斷我慢。彌醯！如果能夠親近善知識，有善知識的共同修學，那一定能夠勤修禁戒，

遵守波羅提木叉，符合舉止威儀，對微細罪以戒慎恐懼的心情遵守；熟悉佛法各種法義、論理，深入理解、接納；堅定精進，主動學習各種方法，以斷除惡行，增長善行；善觀生滅無常，成就趣向滅苦的智慧；勤修不淨觀斷除貪欲；勤修慈悲觀斷除瞋恚；勤修入出息念斷除散亂心；勤修無常想斷我慢。

彌醯！如果比丘修得無常想，必定可以由此而建立無我想，若比丘得無我想，就能夠由此而斷除我慢，成就涅槃解脫了。」

On one occasion, the Venerable Migajala asked the Buddha:

“The World Respected One, in what way is one a lone dweller, and in what way is one dwelling with a partner?”

The Buddha replied: “There are, Migajala, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing, if a bhikkhu seeks attachment in them, welcomes them, and remains holding to them, attachment arises. When there is attachment, there is obsession. When there is obsession, there is bondage. Bound by the chain of attachment and he has not abandon it, Migajala, a bhikkhu even dwelling alone is called dwelling with a partner. Why? Craving is his partner.

On the contrary, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing, if a bhikkhu does not seeks attachment in them, does not welcome them, and does not remain holding to them, attachment ceases. When there is no attachment, there is no obsession. When there is no obsession, there is no bondage. Release by the chain of attachment, Migajala, even though he dwells with a bhikkhu or dwells in a village with other villagers, a bhikkhu is called a lone dweller.

***** ***** *****

On one occasion, the Buddha was in Jatur Village of Magadha for travel and teaching. He was dwelling in Ambtsaka forest outside of Jatur. The Venerable Mihira was his attendant.

In that early morning, the Venerable Mihira entered into Jatur for alms food, on his way back he was passing through Suvarna River and saw a large quiet area of Ambtsaka trees, tastefully laid out. He contemplated: These woods were quite and situated on a leveled land, with a clear river passing through it, an ideal place for a diligent practitioner; I should come here to practice and gain advancement.

After returning to the village and eating dinner, the Venerable Mihira packed his belongings, carried the cushion on his shoulder, and approached the Buddha to request his permission for practice.

However, at that time only Venerable Mihira was living with the Buddha, other bhikkhus had yet to arrive, hence the Buddha requested Venerable Mihira to postpone a few days and wait till the arrival of other bhikkhus so that the Budddha would not be in the situation of having no attendant around. However, Venerable Mihira could not wait to go to the place where he considered good. Therefore he told the Buddha:

“The World Respected One! You have already liberated, Verified what should have been verified, nothing could further your improvement. As to myself, there are practices and verifications needed to be carried out, if I could go to a pleasant place, which would allow me to practice diligently, it will make great progresses. The World Respect One, please allow me to leave, to work diligently in the Ambtsaka woods!”

“Mihira! You requested again and again to practice diligently, what else could I say? You may go as you wish!”

After bidding farewell to the Buddha, Venerable Mihira came to the quiet woods, tastefully laid out, selected one tree under which for practicing meditation. During meditation, venerable still couldn’t refrain from the raising of Three Evil Thoughts of desire, anger and intent to harm. At that time, Venerable Mihira contemplated: How come I have such faith to leave home and practice diligently but sill unable to sever the attachment of Three Evil Thoughts? As he kept on contemplating, Venerable thought of the Buddha again, hence returned to see the Buddha.

Upon seeing the Buddha, Venerable Mihira truthfully reported to the Buddha how he couldn’t refrain from the Three Evil Thoughts while practicing in seclusion. Apparently, from the level of practicing liberation, the Venerable was too immature to practice alone, hence, the Buddha said:

“Mihira, there are five methods for those have yet to become readily for liberation practice to get ready.

1. To be close to good and virtuous friends, practice under the guidance of good and virtuous friend.
2. Comply with prefects; behave in according with impressive and dignified manners, undertaking the training of precepts and seeing fear in the slightest fault.
3. Be familiar with the meaning and theory of Dharma and to deeply comprehend and accept.
4. Diligent steadfastly, actively learning all methods for eliminating the evil action and augments the wholesome action.
5. To be good at observing the impermanent nature of arising and cessation; and accomplish the wisdom of destine to annihilate suffering.

Mihira! After completion of these five practices, one has to continue practice four methods:

1. Practice observing the unclean nature of the body to sever craving.
2. Practice observing compassion to sever anger.
3. Practice observing inhale and exhale aspects of breathing to sever scattered mind.
4. Practice observing the thought of impermanent to sever arrogance.

Mihira! If one could get close to a good and virtuous friend, with the guidance of a good and virtuous friend for practice, it will be able to practice precepts diligently, abide the precepts, behave in accordance with impressive and dignified manners, seeing fear in the slightest fault; familiar with the meaning and theory of Dharma and to deeply comprehend and accept; diligent steadfastly, actively learning all methods for eliminating the evil action and augments the wholesome action; good at observing impermanent nature of arising and cessation; and accomplish the wisdom of destine to annihilate suffering. Practice diligently to observe the unclean nature of the body to sever craving; practice diligently to observe compassion to sever anger; practice diligently to observe inhalation and exhalation aspects of breathing to sever scattered mind; practice observing the thought of impermanent to sever arrogance

Mihira! If the bhikkhu is able to accomplish impermanent thought, he will be able to achieve selfless thought, if the bhikkhu is able to accomplish selfless thought, he will be able to sever arrogance and achieve Nirvana Liberation.

一、本則故事前段取材自《相應部第三五相應第六三經》、《雜阿含第三０九經》，後段取材自《中阿含第五六經》、《增支部第九集第三經》?

六、故事末後，說「修無常斷我慢」那段，《雜阿含第二七０經》譯為：「無常想者，能建立無我想。聖弟子住無我想，心離我慢，順得涅槃。」可以比對來讀。這是南、北《阿含》共傳的經義，可見從「無常想→無我想→離我慢→得涅槃」，是當時修學次第的普遍觀點。可以說，當時觀慧修學的主流下手處，是觀無常。後來大乘佛法盛行，強調慈悲心，強調利他，要求從利他中完成自利，觀無常的教說，相對地少了，似乎大乘與聲聞，有很不一樣的教說。可是，當我們深入去探究，怎樣才能做到「從利他中完成自利」時，我們會發覺，大乘佛法以利他為先的要求，正是以利他來消除自私、自利的自我感，這不就是一種「無我」的實踐嗎？所以，「從利他中完成自利」，還是同樣要進入到「無我想」的修學來的。這樣看來，建立無我想的方法，是可以多元的。

1. The first segment of this story was derived from Samyutta-nikaya 35th, Samyutta 63th Sutra; Samyuktagama 309th Sutra. The second segment of this story was derived from Madhyamagama 56th Sutra; Volume IX Anguttara-nikaya 3rd Sutra.

2. From the perspective of the first segment of the story, the Buddha encouraged practicing alone and dwelling alone; however he was judging whether the individual has attachment in his mind instead of judging from the appearance. (Anger is another form of attachment.) However, from the perspective of the second segment of the story, get close to a good and virtuous friend is a key aspect of learning Dharma, because the eight methods articulated by the Buddha could be achieved thought this way. When we studying Dharma, if we begin to practice alone without a good friend while far from achieving liberation (i.e., in the state of immaturity); once encounters frustration often causes withdrawal because lacking the effective support and assistance, it could go astray without aware of it, resulting depart from the Dharma which is pity.

3. How can one get close to a good and virtuous friend to avoid practice alone without a wholesome friend? The establishment of Shanga by the Buddha is a very good model. The laypersons could also try to follow the Shanga model, organize a study group with the spirit of the “six harmony and respectful ways” in which members of the study group encouraging each other. While getting close to a good and virtuous friends, work hard to get advance, making oneself becomes others’ good and virtuous friend, as such, members of the study group caring for each other and take turns to go upward, in time, everybody would have progressed to some degree.

4. Anguttara-nikaya translates a good and virtuous friend as “wholesome friend”. General speaking, the good teacher and helpful friends who enable us to benefit from and get advance are good and virtuous friends. Specifically, as pointed out in this story, those can guide one’s behavior (get advance without violating precepts), enhance one’s understanding the Dharma and study, reduce one’s defilement of self-attachment and arrogance, are good and virtuous friends.

5. Precepts, originally mean “foundation of wholesome Dharma”, “Where wholesome Dharma hinged”, afterwards, specifically mean the precepts that the Buddha formulated for the monastic. Also because these precepts have the functions of destine toward liberation, hence also called “differentiate liberation”, “Accord with liberation” (Ref: The Assembly of Original Buddhism Canon, the Venerable Yin Shun, p112), it was translated as “Accord with liberation” at Medhyamagrma 56th Sutra.)

6. At the end of the story the paragraph on “practicing impermanent to sever arrogance”, the text in Samyuktagama 270th Sutra was: “impermanent thought can achieve selfless thought; the disciples of the saints mindful on selfless thought, his mind will depart from arrogance and achieve nirvana smoothly.” Text in Volume IX Anguttara-nikaya 1st Sutra was: “If acquires impermanent thought, selfless thought will settle, if acquired selfless thought, arrogance severed, nirvana is achievable in present life.” these two sutras could be studied comparatively. This also is the essence of the Agama Canon exists in both the South Transmission Buddhism as well as the North Transmission Buddhism. From “Impermanent Thought, Selfless thought, depart from arrogance to achieve nirvana” one can see that it was the common view in the sequence of practice. It can be said that the starting point of mainstream practice at that time was to observe impermanent. Afterwards, the Mahayana Buddhism became popular, emphasizing compassion, emphasizing benefit others, request from benefit others to accomplish benefit self, the teaching of observing impermanent thus relatively reduced. It appears that there are different doctrines between the Mahayana Buddhism and Hinayana Buddhism. However, when we investigate deeply into how to accomplish benefit self from benefit others, we will discover that the Mahayana Buddhism requires benefit others as priority, it was utilizing benefit others to sever selfish and the sentiment of benefiting oneself, which is also a form of “selfless” realization. Therefore, “from benefit others to accomplish benefit self.” requires the same practice of “selfless” to accomplish. From this perspective, the practice of “selfless” is the common ground of Mahayana and Hinayana, it also can be said that there are multiple approaches to achieve selfless thought.