《雜阿含經1091經》這裡說尊者瞿低迦「意解脫身作證」，後又數數退轉，因而想
自盡。
意思是；
意識已經懂得進入修行境界，肉體會跟著到同樣境界。達到肉體跟精神合一的點。
不管這位尊者的「資質」如何會讓他的修證一再退數，
但「意解脱身作證」六個字已經說明了果位中的「三明境界」，一個有修證的修行
者一定是處於「明白」的狀態，連自己有得到又失去也是清楚的！
再次說明「明白」。
所以修持佛法是沒有神秘世界可言，從來都是清楚的。
回到前面，為了怕道果的失落，不惜結束肉體，也說明果位對修行者的珍貴，是世
俗之物不能替代與換取的。
再次強調修行也有資質的問題存在。
半寄
Meditation –Study Group Insights 3
In the Saṁyuktāgama SA 1091, it is mentioned that Venerable Godhika attained " mind liberation andthe body as testimony", yet repeatedly regressed, leading him to contemplate suicide.
This means that once the mind understands how to enter a meditative state, the body naturally follows into the same state, achieving unity between body and mind. Regardless of his innate qualities, the fact that he repeatedly lost his attainment suggests the difficulty of maintaining spiritual realization.
The phrase " mind liberation and the body as testimony" already signifies the state of Threefold Knowledge (Tevijjā). An enlightened practitioner is always in a state of clarity—fully aware of attaining and losing realization!
This emphasizes that the entire process of spiritual cultivation is one of clarity.
This further confirms that Buddhist practice has nothing to do with a mysterious world. It is always a path of clarity and awareness.
Returning to the previous discussion, Venerable Godhika's willingness to end his life to prevent the loss of his attainment highlights the preciousness of spiritual realization—something that cannot be replaced or exchanged for worldly possessions.
Lastly, it must be emphasized that spiritual cultivation also depends on one's aptitude.
Master Banji
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