6 Carita Types (6种行者的习性)

# (WOW!!) [[6 Carita Types (6种行者的习性)]] | Carita | From [[Visuddhimagga]] > [!tldr] Reads!! > - Origins > - [[A Manual of Abhidhamma (Abhidhammattha Sangaha)#第九章：業處之概要 (Kammatthana-Sangaha-Vibhago)]] > - [第三說取業處品 - 清淨道論（葉均）](evernote:///view/376587/s5/34ab3b05-3543-4007-92ab-bcf54e220e5d/ae04f09e-defa-4ae5-8bea-dcef27a08bd5) (from [[Visuddhimagga]]) > - [Anapanasati_Mindfulness_of_Breathing (by Buddhadàsa Bhikkhu) (PDF)](https://drive.google.com/file/d/1VFh7mRpxIYiAwhL342hkGPToao60kmyK/view) > - Intro > - [【入出息念】根据性行调整禅修策略 | 世界边](evernote:///view/376587/s5/e8689f9c-c2fc-44b5-b62f-ad07fce6d836/0723dd09-9891-4886-937a-7e87f2f94f51) ## Summary > [!quote] [[第九章：業處之概要（阿毗達摩概要）.pdf#page=2&selection=162,0,199,15|第九章：業處之概要（阿毗達摩概要）, page 2]] > _**Ragacarita**, **dosacarita**, **mohacarita**, **saddhacarita**, **buddhicarita**, **vitakkacarita** ca ti chabbidhena caritasangaho_. > > 在性格（習行）之概要裡有六種：一、貪行者；二、瞋行者；三、痴行者；四、信行者；五、知識行者（覺行者）；六、散漫行者（尋行者）。 > [!quote] 3对 — [[第九章：業處之概要（阿毗達摩概要）.pdf#page=3&selection=10,0,177,1|第九章：業處之概要（阿毗達摩概要）, page 3]] > 在這六種性格當中，**==貪行與信行組成相等的一對==，因為這兩者都對目標有好感；只是前者的目標是惡，後者的目標是善**。同樣地，**==瞋行與知識行也組成相等的一對==，因為瞋以不善的方式厭離目標，知識則通過發現真實的過患而厭離目標**。**==痴行與散漫行也組成相等的一對==，因為痴行者由於膚淺而猶豫，散漫行者則由於常臆測而猶豫**。對性格更詳細的解釋，見《清淨道論》第三章、段七四至一○二。 > [!quote] 原因 [第三說取業處品 - 清淨道論（葉均）](evernote:///view/376587/s5/34ab3b05-3543-4007-92ab-bcf54e220e5d/ae04f09e-defa-4ae5-8bea-dcef27a08bd5) > - （性行的原因）茲先就他人所說 [\[39\]](https://nanda.online-dhamma.net/anya/visuddhimagga/yehchun/chap03/#footnote-39) 的前三種（貪瞋痴）性行是以宿作為因 [\[40\]](https://nanda.online-dhamma.net/anya/visuddhimagga/yehchun/chap03/#footnote-40) 及依界與病素為因 [\[41\]](https://nanda.online-dhamma.net/anya/visuddhimagga/yehchun/chap03/#footnote-41) 來說：1.**據說因宿世的美好加行與多作淨業**，或從天上死後而生此世者，成為貪行者。**因宿世多作斬、殺、縛、怨等的行為**，**或從地獄及龍界死後而生此世者成為瞋行者**。**因宿世多飲酒及缺乏多聞與問究**，或由畜界死後而生此界者成為痴行者。這是他們的宿作的原因說。 > [!quote] 順適自己的性行 [第三說取業處品 - 清淨道論（葉均）](evernote:///view/376587/s5/34ab3b05-3543-4007-92ab-bcf54e220e5d/ae04f09e-defa-4ae5-8bea-dcef27a08bd5) > （三）「順適自己的性行」：（1）（性行的區別）性行有六種，即貪行、瞋行、痴行、信行、覺行、尋行 [36] 。或有人說，由於貪等三種的組合另成四種 [37] ，同樣的由信等的組合亦別成四種，如是以此八種和前六種合為十四種 [38] 。若依這種說法，則貪等和信等的組合也可成為多種的。是故當知僅略為六種性行。性行和本性增性是同一意義。依彼等性行而成為六種人，即貪行者、瞋行者、痴行者、信行者、覺行者、尋行者。 > > - 此中**==貪行者若起善業時則信力強，以信近於貪德故==**。譬如於不善中貪是極柔潤而不粗的，如是於善中信亦柔潤而不粗的。貪為事物的愛求，如是信為求於戒等之德。貪為不捨於不利的，如是信為不捨於有利的。是故信行者為貪行者的同分。 > - 其次**==瞋行者若起善業之時則慧力強，因慧近於瞋德故==**。譬如瞋於不善法中為不潤不著所緣，而慧則於善法中不潤不著所緣。**又瞋僅為尋求不實的過失，而慧則尋求實在的過失**。瞋以廻避有情之態度為用，慧以廻避諸行之態度為用。是故覺行者為瞋行者的同分。 > - 其次**==痴行者為令生起未生的善法而精進時，則常有甚多障碍的諸尋生起==**，以尋近於痴相故。譬如痴乃混亂而不能確立，而尋則有各種的尋求而不能確立。痴因不能洞察所緣故動搖，而尋則以輕快思惟故動搖。是故尋行者為痴行者的同分。 ## Choosing [[Kammatthana]] > [!quote] 依性行的順適 [第三說取業處品 - 清淨道論（葉均）](evernote:///view/376587/s5/34ab3b05-3543-4007-92ab-bcf54e220e5d/ae04f09e-defa-4ae5-8bea-dcef27a08bd5) > （10）「依性行的順適」──這裡性行的順適當知決擇。即對於**貪行者以十不淨及身隨念的十一種業處為適合**。**==瞋行者以四梵住及四色遍為適合==**。**痴行者與尋行者以一入出息隨念業處為適合。** **信行者以前六隨念。覺行者以死念、止息隨念、四界差別及食厭想四種。其餘六遍與四無色則適於一切行者。** 又於諸遍之中，小所緣適於尋行者，而無量所緣適於痴行者。如是當知依性行的順適而決擇業處。此等一切是根據正對治與極適當而說的。實無此等善法的修習而不鎮伏於貪等或不利益於信等的。如 [55] 《彌醯經》說：「應數數修習四種法：為除於貪當修不淨，為除瞋恚當修於慈，為斷於尋當修入出息念，為絕滅於我慢當修無常想。」 [56] 《羅睺羅經》亦說：「羅睺羅，修習於慈的修習」等，依此為一人而說七業處 [57] ；所以不宜只在文句上固執，應於在一切處求其真義。 > [!quote] 節十三：適合之分析（sappayabheda）([[第九章：業處之概要（阿毗達摩概要）.pdf#page=7&selection=335,0,385,1|第九章：業處之概要（阿毗達摩概要）, page 7]]) > - Caritasu pana dasa asubha kayagatasatisankhata kotthasabhavana ca ragacaritassa sappaya. > - Catasso appamabbayo niladini ca cattari kasinani dosacaritassa. > - Anapanam mohacaritassa vitakkacaritassa ca. > - Buddhanussati adayo cha saddhacaritassa. > - Marana-upasama-sabba-vavatthanani buddhicaritassa. > - Sesani pana sabbani pi kammatthanani sabbesam pi sappayani. > - Tattha pi kasinesu puthulam mohacaritassa, khuddakam vitakkacaritass’eva ti. > - 關於性格，貪行者適合修十不淨及身至念，即三十二身分。 > - 瞋行者適合修四無量及四色遍。 > - 痴行者與散漫行者適合修安般念。 > - 信行者適合修佛隨念等六隨念。知識行者適合修死隨念、寂止隨念、食厭想及四界分別觀。 > - 其餘的業處適合一切性格。 > - 於遍處，痴行者適合採用大的（圓盤）；散漫行者適合採用小的（圓盤）。 ## Sutta > [!info] In Sāriputtasuttaniddesa by [[Sariputta|Sāriputta]] ([mnd16](https://suttacentral.net/mnd16/pli/ms)) > _**==Rāgacaritassa==** bhagavā puggalassa **asubhakathaṁ** katheti; **==dosacaritassa==** bhagavā puggalassa **mettābhāvanaṁ** ācikkhati; **==mohacaritassa==** bhagavā puggalassa uddese paripucchāya kālena dhammassavane kālena dhammasākacchāya garusaṁvāse niveseti; **==vitakkacaritassa==** bhagavā puggalassa **ānāpānassatiṁ** ācikkhati; **==saddhācaritassa==** bhagavā puggalassa pasādanīyaṁ nimittaṁ ācikkhati buddhasubodhiṁ dhammasudhammataṁ saṅghasuppaṭipattiṁ sīlāni ca attano; **==ñāṇacaritassa==** bhagavā puggalassa vipassanānimittaṁ ācikkhati aniccākāraṁ dukkhākāraṁ anattākāraṁ_. > [!info] Translation by ChatGPT > The Pali text you provided is a passage that describes different practices or teachings that the Buddha recommends for individuals with different characteristics or tendencies. Here's a translation of the text: > > 1. **For a person of lustful character (Rāgacarita)**: The Buddha speaks of the contemplation of the unattractive (asubhakathaṁ). > 2. **For a person of hateful character (Dosacarita)**: The Buddha teaches the development of loving-kindness (mettābhāvanaṁ). > 3. **For a person of deluded character (Mohacarita)**: The Buddha establishes such a person in asking questions about the brief (uddese), in listening to the Dhamma at the right time (dhammassavane kālena), in discussing the Dhamma (dhammasākacchāya), and in respectful association (garusaṁvāse). > 4. **For a person of speculative character (Vitakkacarita)**: The Buddha teaches mindfulness of breathing (ānāpānassatiṁ). > 5. **For a person of faith-based character (Saddhācarita)**: The Buddha reveals an inspiring sign (pasādanīyaṁ nimittaṁ), including the enlightenment of the Buddha (buddhasubodhiṁ), the excellence of the Dhamma (dhammasudhammataṁ), the proper practice of the Sangha (saṅghasuppaṭipattiṁ), and their own virtues (sīlāni ca attano). > 6. **For a person of knowledge-based character (Ñāṇacarita)**: The Buddha reveals the sign of insight (vipassanānimittaṁ), which includes the characteristics of impermanence (aniccākāraṁ), suffering (dukkhākāraṁ), and non-self (anattākāraṁ). > > This passage reflects the Buddha's tailored approach to teaching, where he provides specific practices suited to the individual's character and predispositions. > [!quote] From Yuttihāravibhaṅga—Bhikkhu Ñāṇamoli ([link](https://suttacentral.net/ne6/en/nyanamoli)) > 140. For just as the Blessed One teaches ugliness to a person of **lusting temperament**, teaches loving kindness to a person of **hating temperament**, teaches dependent-arising to a person of **deluded temperament**—for if he taught to a person of lusting temperament the heart-deliverance of loving kindness, or the pleasant way with sluggish acquaintanceship, or the pleasant way with swift acquaintanceship, or the kind of abandoning heralded by insight, the teaching could not be construed—, so too, whatever conforms with the abandoning of lust, whatever conforms with the abandoning of hate, and whatever conforms with the abandoning of delusion, can all be construed under the Mode of Conveying a Construing, after investigating it under the Mode of Conveying an Investigation, so far as the plane of knowledge extends. ![[AN9.3 Meghiyasutta#^what-to-meditate-on]] ## 世界边 > [!quote] 世界边关于“嗔行者”的建议 ([Source](evernote:///view/376587/s5/e8689f9c-c2fc-44b5-b62f-ad07fce6d836/ae04f09e-defa-4ae5-8bea-dcef27a08bd5)) > **==嗔行者则不要对自己太严苛==**，能坐多久就坐多久，不要勉强。比如计划坐一个小时，忍不住疼那四、五十分钟就下座，也没关系；或者感觉别扭时**下座去逛逛也可以**；一定要先建立**==非常轻松、良好的状态，进步才会持续。==** > > **==对于嗔性行者，上座后关键是要放松。==**从头部开始，一直放松到脚趾头。随着每一个入出息，从头发开始，感恩、道歉、忏悔、祝福、放松，一个部分一个部分来做，一直到脚底。**==接着给自他散播慈爱，待全身心都彻底放松了再开始。==**如果要求**嗔行者必须在某某地方、某个固定位置上去觉知入出息，他就会去分析、评价、判断、控制，把自己折腾得不得安宁**，因此**最开始可以让心自己随意给定一个位置，==比如跟心说：“现在要去觉知入出息，你说在哪儿？”心在哪里找到入出息，就在那里觉知它。==** 随着定力的提升（通常是在可以**觉知全息**的时候），**再让他回到鼻孔内**、靠近鼻中隔的空间里。那时他就不会再去折腾入出息的位置，而能如实、自然、无障碍地在靠近鼻中隔处取到入出息。 > > 嗔行者**==偏好分析、评价、判断，慧根相对比较强==**，虽然开始会折腾一下，但是如果能**==学会放松==**，认识清楚后，进步就会很快。 ## TODO > _Character or temperament is technically termed carita, which literally means behaviour and implies a certain set of habit patterns acquired through repeatedly behaving or reacting in certain ways over a long period. Having recognized his own carita, the meditator is able to create or select a suitable envi- ronment and avoid unsuitable ones. The different character types or classes of temperaments are con- sidered to be six in number. They are: the **Lustful (ràga-carita), the Hating (dosa-carita), the Dull (moha-carita), the Faithful (saddhà-carita), the Intelligent (buddhi-carita), and the Speculative (vitakka-carita**). We shall now examine these six character types in turn and discuss the sort of envi- ronment suitable for each of them_. [[Anapanasati_Mindfulness_of_Breathing (by Buddhadàsa Bhikkhu).pdf#page=62&selection=18,0,123,34|Anapanasati_Mindfulness_of_Breathing (by Buddhadàsa Bhikkhu), page 62]]