莫哥禪師佛法開示 - 第五部

[Nalorakk]

苦生與苦滅
原題： Dukkha Exists and Dukkha Ceases
開示日期： 1961 年 2 月 9 日至 12 日

〔英譯者按：以下四講依據《相應部》SN 22.86〈阿奴羅陀經〉。〕

第一講

這一世生命從什麼開始？緣起說「行緣識」，此處指業行成為結生識的條件；一路追蹤到最後，便是「如是整個苦蘊集起」。十二支緣起顯示的，正是導向苦的過程。因此，一生中依緣發生的五取蘊，都是苦蘊的聚集與展開。身心中凡是生起、變化、滅去而被執取的現象，都屬苦諦；它們每一刻生而復滅，正應從苦的意義觀察。

十二緣起的每一支也不是完全孤立生起，而與其他條件及相應法共同出現。例如依阿毗達磨，任何心至少與觸、受、想、思、一境性、命根、作意七遍一切心心所相應。由此可知，生起的是一組緣生苦法，不是一個人或眾生實體。

從出生到死亡，是苦的流程。禪師說，阿奴羅陀比丘雖已辨知無常，卻仍因對「眾生死後如何」存有見疑，沒有正確回答外道。無論如何，修行若未先看清五蘊只是緣生苦法，便可能在觀察中暗藏一個「我」，妨礙證見涅槃。

六根門無論生起什麼，都是苦蘊依緣生起。如此理解，身見開始鬆動；再隨觀無常，道智與果智便較可能成熟。禪師把次第概括為：先了解五蘊的緣起流程，依正見去除粗重邪見，再修內觀，最後證道與果。

苦不會無因生起。例如依「識集起而有名色集起」，或「識緣名色」，身心苦依條件出現。整個輪迴中，苦因與苦果的流程不斷運作；自然因果中沒有一個獨立人格或眾生在內部操控。這裡的「集」有時只是指某現象的生起條件，不一定每一次都直接等同貪心；在四聖諦的嚴格定義中，苦集諦則特指導向再生、伴隨喜貪的渴愛。無論如何，當下可見的仍只是苦因與苦果，不是實體的人生起。

以上已說明苦與集兩諦，還須老師指出道與滅。緣起的還滅次第說：「行滅則識滅……如是整個苦蘊止息。」真正令未來苦蘊不再生起，須由修習道而斷除其因，所以道與滅相配，集與苦相配。

有為現象每次生起後自然滅去，是剎那滅；以觀智看見這種滅，逐步對五蘊離貪，最終由聖道斷除後有之因，才是苦的究竟滅。若只是厭惡、排斥五蘊，還不是涅槃；必須如實知見，直到不再執取。

道心證滅時，現世色身仍然存在，但心不再以五蘊生滅為所緣，而以涅槃為所緣。不能把這說成肉身當下消失；更準確地說，是執取的五蘊流程在道智中失去立足點，未來苦蘊之因也被相應斷除。若能理解五蘊如何生起、如何止息，身見便會鬆脫。


第二講

五蘊中無論生起什麼，都是苦法生起。智慧若能及時跟上，便是在隨觀苦諦：所生法屬苦諦，觀察它的正見、正念等則履行道諦。若智慧沒有跟上，受可能接上渴愛、取與業，繼續製造新的苦。這個過程原本沒有一個人或眾生。我現在幫助你們去除能把人帶向苦趣的邪見；現象生起時，讓如實知緊跟在後，就是修道。

我們的輪迴之所以漫長，是過去未曾用智慧跟隨苦諦。沒有智慧，便是「整個苦蘊集起」；有智慧介入並成熟為道，則走向「整個苦蘊止息」。因此我要反覆提醒：永遠讓如實知跟在現象後面。無為法就是涅槃，通往它的道路則是內觀與八正道。

禪師接著指導觀心：若能及時看見某心生起，就觀那顆心的滅去；若抓不到心，可從相應感受觀察；若連受也沒有及時看清，至少在渴愛生起時認出渴愛。六根門所生的任何心都可作所緣。

若不觀察，現象便和「我」混在一起。例如癢與了知癢的心生起，立刻變成「我很癢」，身見便介入。應分清：有緣生的感受與心，卻找不到一個在其中的主人。

外道問阿奴羅陀：「眾生死後還存在嗎？」從緣起看，死亡是死心，下一世出生以結生識為起點；其間沒有一個不變眾生從此處搬到彼處。生命起始、中段、終結所能找到的，都是緣生苦法，沒有一個實體在死亡和再成為。

佛陀對帶有錯誤前提的問題，不依「死後存在、不存在、亦有亦無、非有非無」四種答案回答；他先拆除問題中預設的實體我。這樣，邪見才會脫落。

禪師把由聞思正見暫時去除邪見、尚未證聖道的人稱為「小預流」，意思是其見解暫與預流者的緣起正見相順。這並不等於真正證得預流果；仍須以內觀繼續培育，才能成熟道果。

阿奴羅陀起初不能準確回答外道問題，顯示他對問題的真正含義仍有疑惑；佛陀因此再作指導。破除邪見時，不善根的一個重要支柱已被削弱，但潛在煩惱尚須由聖道根除。


第三講

修內觀以前，應先以聞思智慧校正明顯邪見，因為內觀要觀察的是勝義層面的緣生現象。若仍預設其中有一個常住我，便容易把觀察變成強化自我。

六根門所生的名色流程，沒有獨立的人或眾生。例如眼門接觸色境，眼識、受及喜歡或不喜歡等反應依緣生起；每一項都只是現象。人與眾生的名稱在世俗語言中有效，卻不能在五蘊內找到常住自體。

佛陀為阿奴羅陀回答外道的問題，先消除他的見疑。佛陀以問答檢查五蘊：色、受、想、行、識是常還是無常，是樂還是苦，適合視為我嗎？五蘊所生的一切都是無常、苦、無我，不包含獨立的人或眾生。

若邪見與疑未斷，無論投生到哪裡，導向惡趣的種子仍以隨眠形式跟隨；即使暫生天界或梵天界，也不表示永遠安全。世人每天照顧身體需要，看似憐惜自己；若真憐惜自己，更應努力破除邪見與疑。

若苦趣種子未從根脫落，未來仍可能背負雞、豬、牛等五蘊。禪師用強烈對比說：做馬還要以肩背替人工作，做豬則以血肉供人食用；地獄苦更為深重，業未耗盡以前，苦的死生彷彿連續不斷。本段旨在激發對輪迴危險的悚懼。


第四講

佛陀與聲聞弟子的責任，是解說五蘊及其緣起流程，教導實修道路與方法；你們自己的責任，則是實際修習以終結苦。

為了說明怎樣修，我必須指出五蘊的緣起流程。你可以選擇以智慧截斷它；若不願修行，也只能繼續與苦同住，讓整個苦蘊再次集起。道路要從觀智一直培育到出世間道智。

禪師強力保證：即使今生尚未完成，只要毫不間斷地正確修行，今生資糧不會白費，來生仍有成熟可能。他把這項信心連到佛陀臨般涅槃前對須跋陀羅的教誡；但那段經文真正保證的是，只要八正道存在並被正確實踐，世間就不會缺少證悟者，而不是替每位未證者預言下一生必定證果。

修行像以竹木摩擦取火：使它持續發熱，是行者的責任；條件成熟而生火，是因緣之法。反覆隨觀而看見無常，常見便不能在當下成立；邪見削弱，渴愛、取與業也失去支援，未來生便不再獲得相應條件。

「隨順諦智」是與真諦相順的智慧。看見無常的五取蘊，便是在如實認識苦諦：無常現象是苦諦，能知之智履行道諦作用。五蘊中無論什麼生起，都觀作苦生；滅去時，觀作苦滅。

如此如實知道，就是與真諦相順的智慧。繼續觀察，直到對有為法厭離、離貪，並親證其止息；苦的究竟止息，就是涅槃。


中文譯校說明

1. 本講依據《相應部》SN 22.86〈Anurādhasutta〉。原經的核心是：即使在現前也無法於五蘊中找到真實的如來，佛陀一向只宣說苦及苦滅；因此不以四句回答「如來死後如何」。

2. 原稿說阿奴羅陀已觀無常卻因邪見不能證涅槃，經文本身沒有如此交代其禪修程度；較確定的是，他面對外道提問時未能準確表達佛陀立場，佛陀因而以五蘊無常、苦、無我再作教導。

3. samudaya 在「識集起則名色集起」等句中泛指生起、來源或條件；四聖諦的 dukkhasamudaya 則特指導向再生的渴愛。原稿說此處的集「不是貪，只是原因」，只能適用於前一種語境。

4. 有為法每一刻的滅去是剎那滅；聖道斷除苦因、使未來後有不生，才是四聖諦所指向的苦滅。把兩者都稱為 nirodha 時必須分辨層次。

5. cūḷa-sotāpanna（小預流）是後期註釋與禪修傳統對某些正見或觀智階段的稱呼，不是真正四雙八輩中的預流者，也不具經典所說預流者的不墮惡趣保證。

6. 人、眾生只在世俗語言中成立，不表示世俗的人格、責任與業果不存在；勝義分析要否定的是五蘊內有一個常住、獨立、可主宰的自我。

7. 《長部》DN 16〈Mahāparinibbānasutta〉 中佛陀對須跋陀羅說，具八正道的法與律中才有四類沙門果，若比丘正行，世間不會空無阿羅漢；它不是「今生未證，來生必證」的個別保證。

8. saccānulomika-ñāṇa 是隨順真諦的觀智說法。見無常能與苦諦相順，但仍須深入到厭離、離貪與聖道，不能把任何日常察覺變化直接等同道果。



[10] Dukkha Exists and Dukkha Ceases
9th to 12th February 1961

(The following 4 talks were based on the Anuradha Sutta)

T1
Where was the beginning of this life came from? Sankhara paccaya viññānaṁ:Volitional formation conditions consciousness (here rebirth consciousness). So, it started from the mind. Following it to the end; Dukkhakkhandhassa samudayo hoti—The whole mass of suffering arises. (see the 12 links of D.A process which lead to Dukkha).

So, it’s the assemblage of dukkha. In the whole life whatever happens all of them are the assemblage of dukkha. It’s the arising of the assemblage of dukkha. Therefore, whatever is happening in the body and mind are the truth of dukkha (Dukkha Sacca).

They are arising and passing away that have to take it as dukkha (born and die all the time every moment). In all the 12 links of D.A process each of the link doesn’t arise itself alone but with other dhammas together.

(Every mind at least has the 7 universal mental factors together with it. See the Abhidhamma, especially the conditional Relations—Patthāna). Therefore, it’s the assemblage of dukkha and not a person nor a being. From birth to death is the process of dukkha. Ven. Anuradha was discerning impermanence but couldn’t realize Nibbāna.

Because he was hindered by wrong view. Whatever arising is dukkha sacca and without dispel wrong view like this, the contemplation will not lead to the realization of Nibbāna. From the 6 sense doors whatever arises is only the assemblage of dukkha arising.

By knowing in this way wrong view falls away. After that come the contemplation of impermanence. And then you will realize easily the Path and Fruition Knowledges.

Dispel wrong view first and later do vipassanā. If you don’t know the khandha arising process can’t dispel wrong view. Before dispelling wrong view, first have to know the khandha process.

Khandha process (D.A) →dispel wrong view→vipassanā (insight practice)→Path and Fruit. Dukkha can’t arise without samudaya(cause).

For example, because of viññānaṁ samudaya (caused by consciousness), mind and body dukkha arise (viññānaṁ paccaya nāma-rūpam), etc.

Therefore in the whole saṁsāra, samudaya and dukkha processes are arising all the time. No personality nor a being is inside the natural process (natural phenomena of the process)

Here Samudaya not refer to lobha but for the causes. The causes of dukkha and the results of dukkha exist only. Not a person nor a being arises.

Among the 4 Noble Truths; the 2 truths of Samudaya and dukkha are already explained. There are 2 more truths; magga and nirodha have to be explained. It needs a teacher to help.

Sankhara nirodha→viññānaṁ nirodho→ follow to the end; Dukkhakkhandassa nirodho hoti—With the cessation of Volitional formation→consciousness ceases…… The whole mass of dukkha ceases. (see the 12 links of D.A process)

The whole assemblage of dukkha ceases. It will only cease by contemplation and practice. Therefore, magga and nirodha; samudaya and dukkha are in pairs. Cessation by itself is naturally arise and cease. Contemplation of the cessation is ceasing by not wanting it. Can only contemplate by not wanting it, you’ll see Nirodha—the ending of Dukkha.

The physical body is still exist but you can’t see the khandha process. It ceases in knowledge (mind). If khandha ceases then dukkha also ceases. If Khandhas are arising in serial then dukkha also arising. So, if you know the khandha process, the arising and ceasing of it and wrong view will fall away.

T2
Whatever arising in the khandha is dukkha arising. If you can catchmup with the arising dhamma, then you are contemplating of dukkha sacca. It becomes, the arising dhamma is dukkha sacca and the contemplation is magga sacca.

If you can’t catch it and connects with dukkha sacca. Originally there is no person nor being in it. I am helping you dispel wrong views which will send you to painful rebirths. Following with the knowing is getting the magga.

The reason saṁsāra was long for us was never had been followed dukkha sacca with knowledge before. Without it, Dukkhakkhandassa samudayo hoti—the whole mass of suffering arises. With knowledge;

Dukkhakkhandassa nirodho hoti—the whole mass of dukkha ceases. So, I remind you always follow with knowning. Asankhata dhamma (unconditioned phenomenon) is Nibbāna.

The way to it is vipassanā. The reason we were wandering in saṁsúra was without vipassanā before. (Continued to talk on citt cittānupassanā ) If seeing the arising mind contemplate it. If you can’t catch it, them contemplate at feeling.

Again if you can’t, then contemplate on craving. Whatever mind arises from the 6 sense door have to contemplate. If you can’t will mix-up with the I-ness. For e.g, when itching mind arises and becomes I am itchy. It becomes identity view (sakkāya ditthi).

(Continued the story of Anuradha) The question of after a being dies still becoming? Death is dying consciousness and birth is rebirth-linking consciousness (patisandhiviññānaṁ) There is no being in it. In the beginning it’s dukkha sacca.

In the middle and at the end also dukkha sacca. There is no being for dying and becoming. This kind of question the Buddha never answered because it was asking with wrong view. No need to answer for it. In that way wrong view is falling away.

Wrong views fall away by knowledge is cula-sotāpanna. Have the same right view as sotāpanna). It’s not falling away by contemplation. After falling away by knowledge with contemplation is easy to get the Path and Fruition Knowledges.

If wrong view is destroyed one of the unwholesome roots is falling apart. Anuradha himself didn’t know know how to exactly answer the question meaned, he himself had wrong view and doubt.

T3
(In the beginning of the talk) Only after dispelled wrong view by knowledge should do the vipassanā contemplation. Because vipassanā contemplation is working with the paramattha dhamma (ultimate phenomena).

Everything arise from the 6 sense doors of mind and body process; no person nor living being exists. For example, from the eye door eye consciousness arises, good or bad feeling, like or dislike tanhā, etc… no phenomenon has any person or living being. Person or being is only exists in speech and not in reality.

(continued the Anuradha’s story) The Buddha answered to his questions posed by other sect, and first cleared away his wrong view and doubt. With regarding to the 5 khandhas, using the 3 universal characteristics and explained to him in the Q&A forms. Whatever arising from the khandhas; all are anicca, dukkha and anatta dhammas and not include person nor living being.

If wrong view and doubt are not destroyed whatever rebirth is taken, the seed of hell will follow behind as latent tendency. Even arrive to the celestial and Brahma god realms the seed of hell follows together there. In everyday life people are looking after their bodily needs seem to be have compassion for themselves.

If you really have pity on yourself must destroy wrong view and doubt. Without the seed of hell falls off you have to carry your burdened khandha as chicken, pig and cow. Become a horse is better than a pig because you have to work with your shoulder and back (toiling for human).

As a pig serves with your flesh (eaten by human). In hell, it’s worse than a pig. Suffer alive in hell and can’t die. Pig dies only once but the hell being dies instantly and borns instantly. It continues until the kammas are finished. (The last part of the talk had strong saṁvega)


T4
The duty of the Buddha and savakas were explained about the khandha and its process. The duty of the Buddha was teaching people about the way of practice and how to do it. Your responsibility is practicing to end dukkha.

In talking about how to do it, I have to point out the process of the khandha—D.A process. If you want and you can cut it. If you don’t want also up to you. If you don’t want then just stay with dukkha. Dukkhakkhandassa samudayo hoti— the whole mass of suffering will arise. You have to do the practice from the vapassanā knowledge to the Path Knowledge.

Even by practice if you can’t cut it off in this life, and in next life you’ll sure about it. I can give you the guarantee. Why? Because near the end of his life the Buddha told about this to Subhadda (see the Mahāparinibbāna Sutta). But you have to practice without fail. Don’t doubt about it.

It’s like the example of building fire by rubbing the bamboos. To become hot is our duty. The fire to come out is dhamma duty. It becomes hot fire will come out. With contemplation and seeing impermanence, wrong view of permanence can’t arise. By killing ditthi tanhā,

upadānā and kamma, and no future birth will come into existence. Without the cause of tanhā, upadānā and kamma the future result of birth can’t arise. Saccanulomika Nyan — knowledge according to the truth is the knowledge of seeing impermanence.

Impermanence is dukkha sacca and knowing is nyan. Therefore this is the knowledge, in accordance with the truth. Whatever arises in the khandhas contemplate as dukkha arises and dukkha passes away.

Knowing them is saccanulomika nyan. After that continue the contemplation until become disenchanment and the ending of it. The ending of dukkha is Nibbāna.

[Nalorakk]

邪見未除便見不到涅槃
原題： Can’t See Nibbāna with Wrong View
開示日期： 1961 年 2 月 13 日至 15 日

〔英譯者按：以下三講以《相應部》SN 22.90〈闡陀經〉為基礎，說明正見與善知識的重要。莫哥禪師的教導一向重視正見，常用緣起與空法修正學人的邪見。眾生的錯誤見解根深柢固，連梵天眾生也未必免除；四階聖道首先由預流道斷除身見、疑與戒禁取。佛世也有接近佛陀的比丘一時仍有見疑，如闡陀、阿奴羅陀與閻摩迦，必須再受正法指導。

《長部》DN 1〈梵網經〉列舉六十二種見解。許多邪見不只出自抽象推論，也可能因誤解禪定經驗而形成；有特殊經驗並不自動等於具有正見。〕


第一講

〔英譯者按：禪師一開始強調，修內觀以前必須先建立緣起正見。若不理解五蘊的緣起，常見與斷見會阻礙證悟；即使看見某種無常，也可能成為薄弱而方向錯誤的觀察。

闡陀是悉達多太子出離時的御者，後來出家。佛陀般涅槃後，他仍未證果；其他長老反覆對他說五蘊無常、苦、無我，他雖能接受，心卻在「一切行止息」前退縮，生起恐懼與依靠何物的疑問。最後阿難以緣起中道教導他，他才突破見疑。

禪師勸人依佛陀所教的次第：親近善知識、聽聞真諦、如理作意並依法修行。四聖諦有知諦、知應作與知已作三智；註釋傳統又說知遍知、審察遍知、斷遍知。沒有正確指導時，常見者可能熱衷作福求取輪迴享受，不喜歡超越苦；斷見者若遇到正見老師，有時反而因不戀生命而願意精進。但這只是教學上的性格傾向。〕

常見與斷見都源於不理解五蘊的緣起。禪師以強烈語氣說，常見使輪迴中的骨骸愈積愈多，斷見若伴隨否定業果與道德責任，則可能增加墮入地獄的業。離開兩邊的中道，就是具正見的道支。

佛陀說，眾生輪迴找不到最初起點，卻能指出使它延續的條件：無明與渴愛。若如實看見現象依條件生起，「完全不存在、無因出現」的斷見便站不住；若看見現象隨條件滅去，「有一常住實體」的常見也失去依據。因生故果生，因滅故果滅，正是緣起中道。

例如觸生起，受依觸而生；觸滅，依該觸所生的受也滅。生起不是一個永恆自我的生成，滅去也不是實有自我遭到消滅。先以這種正見清除兩邊，再修內觀，結果才會穩固。

闡陀雖能看見無常，卻尚未看見緣起中道；面對行法止息時，對「我將不存在」的恐懼仍會生起，因此不能證見涅槃。阿難後來正是以緣起教法解開他的結。


第二講

斷滅見不是有智慧地證知苦滅，而是想像有一個生命或自我在死亡時徹底被消滅。過去已有無量佛陀出世，我們卻仍留在輪迴，原因之一是長久執著生命，以常見求取再有；有時又遇到錯誤老師，轉向否定業果的斷見。

禪師說，多數佛教徒較容易落入常見：雖相信業果、願意行善，卻離不開自己的五蘊與家人，以欲求下一種生命的心作福，只想在輪迴中得到更好住處。懂得「業是自己的」仍是重要世間正見，但若把它和永恆靈魂或必須無限再生混在一起，便未到緣起中道。

禪師逐支運用緣起說明如何離開兩邊。例如觸緣受：看見觸滅，常見便鬆動；看見觸雖已滅，卻曾成為受生起的條件，便知道不是毫無因果的斷滅。現象既有因果連續，又沒有常住自體。在正見基礎上觀察，觀智才會強而有方向。成熟的觀智是出世間道智的近依條件；因緣完備時，道智可緊接高階觀智生起。因此，涅槃並不在遙遠空間，障礙在於當下知見與修習是否成熟，而不是只要看過一次無常便會立刻證道。

闡陀確實辨知行法無常，卻沒有看見有為法止息、渴愛止息的涅槃。每次觀無常時，他反而恐懼：「若一切都滅，我要依靠什麼？」對五蘊的黏著重新出現。恐懼與尋找依靠的心一起生起，是因為他尚未以緣起中道徹底排除常見與斷見。把無常理解成「我的自我即將被消滅」，自然產生恐懼；若看見本來就只有緣生緣滅法，便沒有一個實體我需要抓住。


第三講

〔英譯者按：禪師說邪見比渴愛更可怕，因重大邪見能直接導向惡趣。本講從六根門解說緣起：日常生活中，我們常在不自知時造業，其中許多是不善業；以正念與內觀防護六根，才能停止受後接續愛取與業。

禪師也強調，世俗生命依每一心剎那相續；修觀時，行者親見一個個心的生與死。闡陀每次觀無常、苦、無我，沒有證見涅槃，反而恐懼並尋找依靠；註釋以其仍有常見傾向解釋。〕

在邪見與渴愛之中，禪師特別警告邪見的危險：牢固的否定業果、道德與解脫道路之見，會推動重大惡業。某些渴愛未必直接導向惡趣，但渴愛若受邪見指揮，危險便大幅增加。邪見像捆住手腳的繩，渴愛像把人推入河中的浮力與水流。手腳被綁的人即使漂到岸邊，也無法伸手自救。這個譬喻顯示：邪見不只使人受欲望牽引，還會破壞辨認與採取正道的能力。

六根門無論生起什麼，若不能以內觀如實觀察，便容易接上渴愛、取與業；若能觀察生滅，當下便不跟它們連接。完全不修習，就很難脫離長久流轉於惡趣的危險。真正能截斷導向後有之業的，是觀智成熟到出世間道智。觀智是應當培育的，如同先收集、集中垃圾；出世間道智則像把垃圾燒盡。一般戒行與克制也能避免許多新惡業，但只有聖道才能從根斷除相應煩惱。

從心的剎那相續說，一個人的現前生命只依當下一心；若下一心完全不再生起，世俗生命便終止。我們未修時由渴愛、取與業維持後有相續，最後仍導向苦。闡陀看見無常，涅槃卻沒有成為道智所緣，正因他尚未先由緣起中道清理邪見。看見行法崩解時，潛藏的自我觀便轉成恐懼；只有理解「此有故彼有，此滅故彼滅」，才不會把苦滅誤解為自我的斷滅。


中文譯校說明

1. 本講主要依據《相應部》SN 22.90〈Channasutta〉。闡陀最後由阿難聽到《相應部》SN 12.15〈Kaccānagottasutta〉的緣起中道：世間多依「有」與「無」兩邊，正見者不執著任一邊，而如實見苦的集起與止息。

2. 原稿把闡陀說成佛陀在世時修了三十多年仍是凡夫，並推測佛陀無法直接幫助他。這些細節不是《相應部》SN 22.90 的明文；較可靠的重點是佛陀般涅槃後，闡陀由阿難的教導突破困惑。

3. sacca-ñāṇa、kicca-ñāṇa、kata-ñāṇa 是四聖諦三轉；ñāta-pariññā、tīraṇa-pariññā、pahāna-pariññā 則是知遍知、審察遍知與斷遍知。兩組可以互相參照，但不是經中逐字等同的同一套分類。

4. 原稿說常見者必增骨骸、斷見者必增地獄，並把兩類人的修行性格固定化，是勸誡性概括。是否墮惡趣取決於實際邪見、意志與所造業，不能只依一個性格標籤判定。

5. 高階觀智可成為道智的 anantara-paccaya 等條件，但道智是否生起仍須眾多資糧成熟；不能把「見一次無常」理解成下一剎那必定證道。

6. 原稿說邪見「一定」把眾生送往惡趣，而渴愛有時不會，語氣過強。重大邪見尤其是否定業果的定邪見非常危險；渴愛本身也是苦集，亦能支持不善業與惡趣再生。

7. 正見不只是先學一套理論再開始觀察；聞思正見與如實觀察應相互校正。若把「先斷邪見」誤解成未具完整哲學理解便不能修念住，反而會造成不必要阻礙。

8. 英譯者說《長部》DN 1〈Brahmajālasutta〉 的六十二見中四十九種主要源於禪定經驗、十三種源於純推理，屬其統計與解讀；經文確實列出由宿命回憶、禪定境界及推論形成的多類見，但不應把任何禪定經驗本身視為邪見，錯誤在於對經驗作出常、我等誤判。



[11] Can’t see Nibbāna with wrong view
13th to 15th February 1961

[The following talks were based on Channa Sutta, Samyutta Nikāya. It mentioned about important of right view, and the teacher. In most of Sayadaw’s teachings, he emphasized on right view and corrected people wrong views by using D.A teaching and other suññāta dhammas.

Wrong views are very deep rooted in the mind of living beings up to the Brahma gods. In the 4 stages of enlightenment, the first one is destroyed wrong views. Even the Buddha referred to it as mahā tanhā—the great craving. It was so deep rooted in living beings mind that during the Buddha’s time even some monks near the Buddha had wrong views, e.g Channa, Anuradha, Yamaka.

May be this was one of the reasons some later Buddhists formulated new ideas and thinkings into his teaching and caught up again in wrong view. In the Brahmajāla Sutta, Dĩgha Nikāya, the Buddha mentioned 62 grounds for formulation of wrong views.

He revealed that direct meditative experiences were the most frequent cause for formulating a view, while speculative thoughts assumed only a subordinate roles. Forty-nine instances appear to be based purely or at least in part on meditative experiences and again only 13 instances based on purely reasoning]

T1
[In the beginning Sayadaw made a very strong emphasis on right view before vipassanā practice. He said without understanding D.A and practicing vipassanā couldn’t realized Nibbāna. Because the views of eternalism and annihitionism prevent it to realize Nibbāna, even the yogi can discern anicca. It becomes weak insight.

So, here Sayadaw presented this Channa Sutta. There were also other suttas supported this point, e.g Anuradha Sutta and Yamaka Sutta. Sayadaw said Channa was born at the same day as the Bodhisatta and sent him for the renunciation.

After the Bodhisatta became a Buddha he went to see him and ordained. So may be he was practicing for more than 30 years after the Buddha passed away. At that time he was still a worldling. Why didn’t the Buddha help him?

May be Channa was not the person he could help directly. Later Ananda helped him. Another possible reason was when the Buddha was alive he was still immature for the realization.

Sayadaw said everyone should follow the process taught by the Buddha. Looking for a teacher, listening to the sacca dhamma etc. as mentioned in the Anguttara Nikāya. Also in practice the Buddha mentioned about the 3 knowledges for many times. These are sacca nyan, kicca nyan and kata nyan (see the first sermon).

According to the commentary, these are ñāta pariññā, tirana pariññā and pahana pariññā—knowledge, practice and realization. Without a teacher’s guidance everyone has wrong views. A person with sassata view likes to make merits and avoid deṁerits.

Want to hide in saṁsāra for his good deeds to enjoy it. If he has a chance to meet a teacher who can guide him for transcending dukkha, and doesn’t like it. A person with uccheda view is the opposite. But if he meets a good teacher and gives up his views and practices diligently for the ending of dukkha.]

Sassata and uccheda views are arising because of not understanding the D.A of the khandha. Sassata is for the increasing of bones and skeletons. Uccheda is for the increasing of hells. The middle way is the path factors. After dispelling wrong view with knowledge, and you are in the middle way.

The Buddha said that couldn’t find the beginning of a living being but knew the beginning of it causes. It was ignorance and craving. If you discern the arising of phenomena uccheda falls away. And discern the passing away sassata falls away. When the cause ceases so do the result, and sassata falls away. For example, phassa(contact)

arises, so vedana(feeling) arises, and phassa ceases so vedana ceases. After clear away wrong views and practice it’s sure to get the result. (He told the Channa’s story) Channa practiced with wrong view that even he discerned impermanence couldn’t realized Nibbāna.


T2
Annihilationism (uccheda ditthi) is the desire for the extinction of life without knowledge (nyan). Buddhas had arisen before near the number of sand grains in the Ganges River. And we are still here leaving behind. The reason was in past lives we were in the states of clinging to life which was the view of eternalism.

Sometime met with wrong teachers and followed the way of annihilationism (uccheda). Mostly followed the way of eternalism (sassata). Most Buddhists are eternalists (without a teacher’s help most Buddhists believe in the law of kamma and easily fall into eternalism.

We can’t separate with our khandhas and farmily members. And then for the desire of existence, we are performing merits with the knowledge of law of kamma (kammasakkata nyan). (Sayadaw continued by using each one of the links of D.A process to explain how to free oneself from sassata and uccheda views.)

For example, contact (phassa) conditions feeling (vedana); phassa arises and passes away. Seeing the passing away free from sassata (view of permanence). After passing away; phassa has conditioned the arising of vedana, then the view of annihilationism is falling away. After clearing away wrong views and contemplate become strong insight.

The insight knowledge is proximity condition (anantara paccayo) and the Path Knowledge is the result of the proximity condition (The Path knowledge is the result of the insight knowledges).Therefore after the insight knowledge and the Path Knowledge arises instantly. So Nibbāna is not far away and very near. (Sayadaw continued to talk Channa’s experience)

Even though he discerned anicca but not seeing the ending of it, or the ending of sankhata, or the cessation of tanhā which is Nibbāna. By Seeing impermanence and fear arose in him. Attachment to the khandha also appeared. Fear arose because of the nature of not-self which had without any reliance. Without any reliance became fear. The attachment of what I had to rely on also arose in him.

The mind of fear and looking for refuge appeared together. These came about because of without clear away sassata and uccheda views before the vipasanā contemplation.


T3
[Ditthi is more fearful than tanhā. It’s the source of painful destinations (dugati). So, it’s more dangerous than tanhā. In this talk Sayadaw explained the D. A process from the 6 sense doors. In our normal life we always create kammas without knowingly and most of them are unwholesome.

Only by vipassanā practice we stop creating kammas. He also emphasized about we were alive with each mind moment. We are seeing our birth and death moment to moment by practice.

He mentioned Channa’s own experience. Channa said every time he contemplated anicca, dukkha and anatta never experience Nibbāna. Instead fear arose and what had to be relied on? Commentary explained that he had sassata view and by seeing anicca became in fear and looked for refuge]

Between ditthi and tanhā, wrong view is more fearful than craving. Because wrong view always send beings to the planes of misery. There are also tanhā not send beings to the planes of misery. Tanhā always follow behind ditthi.

Wrong view is the rope binder and tanhā is the floater. If you binds a person hands and feet with a rope and floating down in a river and even this man encounter river banks it becomes hopeless for him.

With this example, wrong view is more fearful than craving is quite evident (The Buddha was very skillful in using language and similes to teach living beings. There are a lot of things and dhamma for contemplation on wrong views and to penetrate its evils).

Whatever arises from the 6 sense doors and can’t contemplate with insight will connect with craving, clinging and kamma. If you can contemplate will not connect with it. Therefore without any contemplation no way can rise up from the planes of misery.

(Remember the warning of the Buddha as planes of misery were the permanent homes of living beings).

The Dhamma cutting off kammas are only insight and supramundane knowledges. Insight knowledge (vipassanā magga) is has to be developed (bhavetabba). Insight knowledge is like collecting the rubbish and supramundane knowledge burning the rubbish. A man life span is only one mind life.

If the next mind is not arising, then he is dead. Because you are alive with tanhā, upadānā and kamma and it will lead to dukkha. (Sayadaw continued Chana’s story) He had seen impermanence but Nibbāna not appeared. It happened because of without dispelling ditthi before hand for the insight practice.

[Nalorakk]

五蘊呼喚，智慧跟上
原題： Khandha Calling and Ñāṇa Going
開示日期： 1961 年 3 月 5 日至 6 日


第一講

聽聞佛法後，智慧必須轉向自己的五蘊。五蘊會親自告訴你無常、苦、無我與苦諦。不要只因他人如此說便相信；應凝視自己的身心，看看五蘊實際顯示什麼。

佛法的功德「來見」像是五蘊每一刻呼喚你：來觀察我。你必須以智慧跟上。呼喚的是無常現象，跟隨的是觀智；這樣才會真正認識自己的五蘊。

以受為例，身體發癢就是在呼喚。你以正念、智慧前往觀察，再看時，那個癢受已變化或消失。心也不斷呼喚；以現前可見、可親證的態度跟上，便發現前心已不在。不要以貪、瞋、癡跟上。例如身體發癢，若立刻煩躁地用手猛抓，便是以瞋反應。五蘊有哪個時候不在呼喚？我擔心的只是，你們沒有用智慧跟上。智慧一跟上，法就在當下帶來效果：貪、瞋、癡沒有空隙接續，導向未來五蘊的愛取業便不生起。

「來見」是五蘊的呼喚，「現前可見」是行者親自跟上；如此能關閉苦趣之門。不要以渴愛、憤怒跟隨，也不要因癡而忘失。這兩講以《相應部》SN 12.70〈須深經〉為背景。

這裡是否包括止禪？定以道支的形式包含在內，是智慧穩定觀察不可缺少的條件。好比取水時必須有杯子：水像智慧，杯子像定；目的雖是飲水，沒有容器也難以取得。

夜裡臭蟲叮咬，若受一呼喚便只用手跟上，受可能接著瞋、愛、取與業；若以智慧跟上，就看見受無常。每次「無常呼喚、道的修習跟隨」，便具備所觀現象、觀察之心與當下離煩惱的結果。

應如此努力修習。過程可概括為：無常現象、道支觀察，以及不待時節的當下利益。佛陀與聖弟子的具體修行方法雖有差別，核心都不離如實知見與離貪。

現在正確修，現在便能得到煩惱減弱的結果；但聖道何時成熟仍依完整因緣。從來沒有佛法不呼喚你的時候，只有你沒有跟上的時候。過去即使錯過佛陀出世，更重要的是現在不要再錯過身心正在顯示的法。若始終不以智慧跟隨，便從這裡造作導向地獄等苦趣的因。這不是故意嚇人，而是提醒業果可以在因成熟以前先建立相應果報條件。法句註釋記載，優婆塞難提耶在人間所作功德，甚至在他未命終以前，天界宮殿已為他出現；這是用故事形象說明業與果的相應。

你們也應從此處以道的修習熄滅地獄之火。老與死一直跟在身後，所以要迅速修行。

《須深經》中，一群阿羅漢回答須深：他們沒有五神通與無色等至，卻是慧解脫者。註釋傳統由此發展出「乾觀行者」的說法，指未先修成世間安止定，而以足以支持觀慧的定力證悟。

有人因為認定不具世間禪那就絕不可能證悟，而拒絕乾觀；這涉及對《尼柯耶》及註釋如何理解的爭議。世間禪那本身不能斷結，斷結的是具足八支的出世間道。證果者若入果定，也需要相應定力；但《須深經》不能簡化成「完全沒有任何定也能證悟」。


第二講

修觀時，五項道支應轉向五蘊：正見、正思惟、正精進、正念與正定。五蘊現象先生起，觀察它的道支隨後生起，因為所觀心與觀察心不在同一剎那並存。正見是如實看見五蘊；正思惟使心朝向、貼近這項如實觀察，兩者好比眼睛與眼鏡。正精進、正念、正定隨之協助，使心不散失。禪師把正見與正思惟稱為兩項慧支，把其餘三項歸在定學一側。

接著回到須深的故事。這種修習不一定先有世間安止禪，卻不能沒有支持觀察的定；禪師以近行定說明。所謂「唯以慧而解脫」，不是只有思辨而無定、戒、念，而是以慧為主要解脫門。我請你們依慧解脫阿羅漢的方向觀察。若能做到「依法隨法行」，便能證法：身心法顯示生滅，修行之法如實配合，不以我見扭曲它。

你們忙於兒女與生意，常和不善法混雜，卻沒有把真正依法的修行供養三寶與老師。五蘊所顯示的法，與觀察它的道法，必須彼此相應。例如感受生起，觀察時發現它已不在；它正在滅去，你也如實看見滅去，這就是正知。所見不是男人或女人，而是緣生法的消逝；實相與能知之智彼此相合，這點非常重要。

具足深厚資糧的人，若從早到晚不讓煩惱插入持續觀察，甚至可能迅速證預流；但這是精進勸勉，不是對所有人的時間保證。讓「滅去的事實」與「知道它滅去的智慧」相應，便是依法隨法行。又如想吃東西的飢餓心生起，以後一心觀察它；飢餓心是無常，觀察它的智慧屬道的修習，這同樣是依法隨法行。

我們的輪迴漫長，正因實相與知見長久不相應。今生有正法與實修機會，應把握它；佛陀教法愈往後，人心與環境可能愈受煩惱影響，修習更加困難。若能令所觀之法與能觀之智相應，臨終便能安心而死。


中文譯校說明

1. ehipassiko 是「來見、值得親見」，sandiṭṭhiko 是「現前可見、可親證」，akāliko 是「不待時節、能在當下驗證」。禪師把三者配作無常的呼喚、觀智跟隨與即時結果，是修行譬喻，不是三詞的字典同義。

2. 《相應部》SN 12.70〈Susimasutta〉 中的慧解脫阿羅漢否認具足五神通與無色等至，並非明說完全沒有任何禪定或定力。sukkhavipassaka（乾觀者）與近行定、剎那定的關係，主要由南傳註釋與後代禪修傳統展開。

3. 早期經典常以四禪定義 sammā-samādhi；註釋傳統則說未先得世間安止定者，也可依支持內觀的近行定或剎那定證悟。無論採哪種說法，只有四禪而缺少八正道其他七支，仍不構成完整正定與解脫之道。

4. 原稿把 dhammānudhammapaṭipatti 拆成 dhammānu 與 dhammappaṭipatti 兩件事；其通常意思是「依法隨法行」或依合乎法的次第修行。本文保留禪師所說實相與觀智相應的實修解釋。

5. 早晨修、晚上成預流的說法是迅速成就的勸勉，不能作固定時程。證悟依正見、戒、定、慧、過去資糧及當下精進等眾多條件。

6. 難提耶天宮在其未死前出現的故事出自《法句註》，不是巴利經藏本文；可作業果譬喻，不宜當成任何人都能觀察驗證的普遍物理現象。



[12] Khandha calling and Nyan Going
5th to 6th March 1961

T1
By listening Dhamma talk, nyan must turn towards the khandha. The khandha will tell you about impermanence, suffering and not-self and truth of dukkha (anicca, dukkha, anatta and dukkha sacca). Don’t believe in what others say. Just believe in what the khandha will tell you. Stare at it and see what it has to tell you.

E-hi passiko—the khandha is calling at you to come and contemplate for moment to moment. You must follow it with nyan. The calling is anicca and the following is nyan. And you’ll know your khandha very well. As an example for feeling,

body itching is calling at you. You go and look at it and disappears. Minds are calling at you. Follow with sanditthiko and seeing that it’s not there. Don’t follow with lobha, dosa and moha (greed, anger and delusion). For example, the body is itching.

It’s too itchy and you go with the hand. This is going with anger. Is there any time the khandha is not calling at you? I am only worrying that you are not following with nyan. By going with nyan and become akaliko—giving the result without delay.

Greed, anger and delusion—cease to arise. So no future khandha arises. Dhamma which are leading to the painful rebirths are not arising is akaliko.

E-hi passiko is calling and must follow with sanditthiko will close the doors to painful existence. Don’t follow with craving and anger. Also don’t forget it with delusion (These talks were based on the Susima Sutta). Is there any samatha practice including here? I had already told you about this yesterday.

This case also supported by the Buddha. Commentary also explained it. For example, at night bed bug bites you and follow with your hand. Vedana is calling at you that your hand going there. It continues to tanhā, upadānā and kamma because you follow with tanhā. Whatever calling at you is anicca and every following is magga. Combine the process it become object for contemplation, contemplating mind and the result.

You have to practice hard in this way. Samatha is including as samadhi and a necessary factor follows behind it. For an example, taking water is including the cup. Here water is like paññā and the cup is samadhi. The process of contemplation is anicca, magga and akaliko(the result). The Buddha and all ariyas finished their practices in this way.

If you do it now and it is sure to give you the result now—akaliko! There is no time that the Dhamma is not calling at you. There are only time you are not following it. The reason you missed each Buddha in the past was e-hi passiko calling you and not following with sanditthiko.

If you missed the Buddha was not important. But important is not miss the Dhamma. If you don’t follow the Dhamma then you are building hell fire and hell woks from here. Don’t take it as I am frightening you.

For example, Nandiya Upassaka who wholesome merits from the human world caused celestial mansions appeared in the heaven even before his death.

(This episode came from Mahā Moggalliāna during his visit to heaven and saw these mansions. We can also discover some of the points and factors concerning with kamma and rebirth by research and contemplation with some of the sutta stories in the Nikāya).

You have to extinguish the hell fire with magga from here (Here Sayadaw’s talk was humorous and with samvega) Aging and death are always following behind you. So do the practice quickly.

(continued the Susima Sutta) The arahants answerd to Susima’s question was, they became arahants without jhana practice. According to the commentary it was called dry insight, and freed from defilements by wisdom.

(Some Buddhists, mostly in the west reject dry insight because they think without any jhana is impossible for realization. This comes from misunderstanding and misjudgments of the Theravadin Texts, both Nikāyas and Commentaries.

For example, some Buddhists thought that in the Buddha’s time someone became an anagamin or arahant directly without going through the lower 2 or 3 stages by listening talks. Even the Bodhisatta couldn’t do it.

Mundane jhanas can’t destroy the fetters. Only supramundane jhanas can do it. Without any jhana can’t enter into the fruition state after the realization. We need to count the yogis’ direct experiences also)


T2
The 5 path factors (here 2 wisdom and 3 samadhi factors) must go toward the 5 khandhas. The 5 khandhas arise before and the 5 path factors later. Why it’s this way? It can’t happen together simultaneously. Right view (sammā-ditthi means seeing the khandha as it really is.

Right thought (sammā-sankappa) means helping to see it as really is. They are like the eyes and glasses. Both of them are leading the process and 3 samadhi factors following with them. They include as necessary factors.

The real seeing is the 2 wisdom factors. (He continued Susima’s story). Not including jhana, and only access concentration (upacara samadhi) is necessary in this process.

Paññāmattaneva—Only with wisdom, vimutta—to liberation. I ask you to contemplate with these arahants’ way (the arahants in the sutta).

I’ll tell you how they realized the Dhamma. ① is Dhammanu—and ② is dhammapatipatti. If you can practice in accordance with ① and ② will realize the Dhamma.

This is the practice I give you now. In this way you’ll take away your hell fire and wok. You are in with the matters of sons, daughters and businesses that muddle with unwholesome dhammas. But you don’t have the practice of in accordance with the Dhamma to offer (to the 3 gems and teacher).

Khandha dhamma and magga dhamma must be in accordance with the Dhamma. For example, a feeling arises and you observe it and not there. It is passing away and you see the passing away. This is right knowing. You don’t see man or woman.

This dhamma process and this knowing are in accordance with the Dhamma. This point is very important. If kilesa not comes in between the contemplation, practicing from the morning and becomes a stream enterer in the evening.

Let ① the existence of passing away and ② the knowing of passing away are in accordingly. This is Dhammnu-dhammapatipatti—practice in accordance with the Dhamma. Another example is the mind of hungry to eat something arises. You contemplate it with the next mind. The hungry mind is anicca and contemplation
is magga.

This is Dhammanu-dhammapatipatti. Saṁsāra is long for all of us because these 2 dhammas are not in accordance with the Dhamma. This time if you can’t make it accordingly next time will be hopeless. Because in the later period of the Buddha’s Sāsanā, the mind of human beings will become very defiled. If you can practice this one and will die HAPPILY.

[Nalorakk]

為何承受這麼多苦？
原題： Why Suffer So Much？
開示日期： 1961 年 3 月 10 日


我們為何承受如此多種苦？請記住四個因素：在不良土壤上，種下壞種子，澆灌壞水，最後長成結出壞果的樹。

第一是「不如理作意」的土壤。許多生世以來，我們以不正確方式注意人、天人與梵天等身份，從未把名色如實看成苦諦。於是在這片土壤種下無明種子；不如理作意反覆滋養無明。

人們常說，眾生輪迴以無明為起點；但無明本身也有滋養條件，其中重要一項正是不如理作意。這不是找到輪迴的時間第一因，而是指出當下可以改變的養分。接著澆上渴愛之水。我們不了解兒女、家人與一切所愛事物的實相，便緊緊黏著；無明種子受到渴愛灌溉，長成新的五蘊苦樹。這就是苦諦生起。

本講把流程簡化為：不如理作意、無明、渴愛、五蘊。壞樹又結出老、病、死、愁、悲、苦、憂、惱等苦果；苦果落回原有土壤，新的苦樹與果實再度延續，這就是輪迴。

修正必須從土壤開始，把不如理作意轉成如理作意。禪師以另一條簡式說明：如理作意滋養明，明支持不貪與離執，最後導向涅槃之樂。這是修行方向的口訣，而不是取代十二緣起或四聖諦的新公式。

對造成後有的五取蘊離貪，是道智的方向；但不能只用厭惡心說「我不要五蘊」，仍須以八正道如實知苦、斷集、證滅、修道。我們必須破壞無明的根。本講的養分教法取意自《增支部》；如理作意極其重要。過去只說無明與渴愛是輪迴根源，現在進一步知道，無明也由不親近善士、不聞正法、不如理作意等條件餵養。

整個輪迴中，我們一直背著沉重五蘊，死後又接續出生，彷彿永無止境。若祈求再次取得五蘊，就像祈求再當挑夫，繼續背負重擔。因此，應培育如理作意，實際了解五蘊流程。

禪師依阿毗達磨說，意門所依與法所緣等條件相遇，思考心便生起；相應的五蘊成分依條件共同運作，其中沒有一個人或眾生。思考心滅後，若喜愛心生起，便可能接著有執取心與身語業。一個個勝義現象相續生起，正可用緣起觀察。因此，每當修觀，便看見這一法滅去、另一法依條件生起。這種因果相續既不是常住，也不是毫無關聯的斷滅。

禪師最後回到阿奴羅陀的故事。阿奴羅陀面對「有沒有一個眾生，死後前往涅槃」之類問題時生起疑惑；只要仍預設實體眾生，便不能準確理解苦滅。即使住在佛陀附近，若邪見與疑尚未鬆開，也不會僅因地理接近而證悟。


中文譯校說明

1. 不如理作意滋養無明的教法可參考《增支部》AN 10.61〈Avijjāsutta〉：不親近善士、不聞正法、缺乏信、如理作意不足、正念正知不足、根門不防護、身口意惡行、五蓋等依次滋養無明。它不是把 ayoniso-manasikāra 定為宇宙第一因。

2. ayoniso → avijjā → taṇhā → khandha" 與 "yoniso → vijjā → alobha → sukha sacca 是禪師的口訣式歸納，不是巴利經中兩條固定緣起公式。四聖諦的標準名稱只有苦、集、滅、道，"sukha sacca" 不是第五項正式聖諦。

3. 「不想要五蘊就是道智」語氣過強。厭惡生命、排斥身體也可能出自瞋與斷見；聖道所需的是如實知五取蘊為苦，對其離貪而非憎恨。

4. hadaya-vatthu（心所依處）是南傳阿毗達磨與註釋的術語；早期經典沒有以相同方式把心固定在一個「心臟基處」。

5. 原稿說五蘊「一起生起」，只能依特定心識剎那及相應名色理解；色法與各蘊並非每次都同時生滅，也不是所有五蘊在任何事件中完全同步。

6. 原文最後一句語法有誤。依上下文，應理解為阿奴羅陀在邪見與疑尚未去除前，即使親近佛陀仍未證悟，而不是說他「沒有邪見所以不能證悟」。



[13] Why suffer so much?
10th March 1961

Why are we suffering so many kinds of dukkha? We have to remember about the 4 factors. ① On bad soil, ② we plant the bad seed, ③ pouring bad water, ④ and grows out a tree with bad fruits.

The soil of unwise attention (ayoniso- manasikāra)—for many lives we had the unwise attention of man, celestial being and Brahma god, and the mind and body were never appearing as the truth of dukkha. We had planted the ignorance (avijjā) seed. With unwise attention and ignorance follows behind it. Ignorance has the cause. It’s unwise attention.

It was said that the beginning of living being was ignorance. Also we must answer as the beginning of ignorance is unwise attention (ayoniso→avijjā). By pouring the tanhā water—attachment to things as sons, daughters, etc… We didn’t know the reality and attache to them. And a bad khandha tree grows out.

This is the truth of dukkha arises. Ayoniso→avijjā→tanhā→khandha. From a bad tree bears out bad fruits. These are dukkha fruits—aging, sickness, death sorrow, lamentation, etc many kinds of dukkha come out. Dukkha fruits fall on the soil and dukkha trees and fruits will continue.

This is the round of existence (saṁsāra). We have to make corrections start from the soil. From unwise attention to make it wise attention. The process will be—yoniso(wise attention) →vijja(knowledge)→alobha(non-greed)→sukha sacca(truth of happiness- i.e Nibbāna). Not wanting the khandha (dukkha) is Path Knowledge.

We have to destroy the root of ignorance. This teaching came from the Anguttara Nikāya. Wise attention is the most important one. Before we talk ignorance and craving (avijjā and tanhā) as the source. Now we know the source more earlier than ignorance. In the whole saṁsāra we were living with the big burdened load. And after death continue to birth (jati) and will never end.

If we make prayers for the khandhas, then we are praying for becoming a coolie. (like coolies carrying heavy loads). Let us do the wise attention. Let us practice to know the khandha process.

The contact of the mind base sensitivity (hadaya vatthu) and mind object (dhammāramana) condition for a thought to arise. The 5 khandhas are arising together. It’s not a person nor a being. After the thought passing away the mind of pleasure arises. After that clinging mind and kamma (bodily or verbal action) arises, etc…

All the ultimate phenomena (paramattha dhamma) are continuing arising. These are D.A dhammas. Therefore whenever you contemplate, this dhamma passing away and that dhamma arising, etc… (Sayadaw continued Anuradha) Anuradha had doubt (viccikiccha). Is there any being? After the being dies go to Nibbāna? (These were his doubts). Before, he was practising without wrong view and doubt fell away that, even staying near to the Buddha couldn’t realize Nibbāna.

[Nalorakk]

一條毒蛇
原題： A Poisonous Snake
開示日期： 1961 年 3 月 11 日


火界使色身成熟、增長，也參與色身衰敗、停止功能的過程。無數生以來，我們都在冷熱、代謝與衰變等身體條件下走向死亡。因此，佛陀談涅槃時說那裡沒有地、水、火、風等有為界；這不是把涅槃說成某一處沒有熱度的空間，而是指出無為法不由四大構成。

檢查自己的身體，它帶著溫熱，這就是火界的表現。禪師把它形容成體內等待時機的毒蛇或死亡之王：死亡的條件不只在外面，五蘊本身已具有必然敗壞的性質。

是誰把你送進母胎的牢獄？是渴愛。渴愛很會遊說眾生，使人在它的教導下造業，取得異熟輪的五蘊。因此，生就是苦諦；只要未從渴愛解脫，便仍可能再次被送入母胎牢獄。離開母胎後，又受火界等條件逼迫，逐步走向老、病、死。五蘊不可能因此提供永恆安樂。每天必須用飲食維持身體，彷彿向老與病提出請求；生病時又依賴藥物。到了死亡之王面前，財物與一般方法都無法使有為身永不壞，最後仍要進入棺木。

所以，要時常覺知身體的溫熱與變化，提醒自己：死亡之王已在五蘊中，應精勤修習。禪師以幽默口吻說，本講請你觸察身體，目的不是迷戀它，而是尋找解脫。應以念住處理這條「毒蛇」。面前有兩條路：一條隨無明與渴愛走向老死，一條依八正道走向解脫；但多數人卻熱心追逐前一條。

禪師接著延續須深的故事：五蘊中無論什麼生起，都以智慧跟隨，觀察它的無常。反覆觀察到對有為法厭離、離貪，道智轉向有為止息時，五蘊不再成為所緣；這不是現世身體立刻消失，而是苦滅涅槃現為道心所緣。未來後有五蘊的原因斷除，死亡之王便沒有新的住處。

沒有後有生死的涅槃，才是離開死亡之王的安穩。通往那裡的是具足八支的道路。

本講依註釋的「觀禪那」說，修內觀時也有專注三相的定：它不是先進入以概念法或特定所緣為對象的世間安止禪，而是以無常、苦、無我特相為所觀。禪師因此強調，慧解脫行者可以依足以支持觀慧的近行定或剎那定修觀；但八正道正定在早期經典中的標準定義，仍常以四禪表述，兩套說法須分清語境。


中文譯校說明

1. 原稿說「涅槃沒有火界」，宜理解為無為涅槃不由地水火風構成，不是描述一個可用溫度計測量、沒有熱的地方。

2. 食物與藥物不是對老病的「祈求」，而是維持生命、治療疾病的必要條件；原講以反諷方式強調，有為身即使受到照料仍不能免於衰敗。

3. 原稿說無常止息時五蘊消失、死亡王消失，若照字面理解會誤以為證悟者當場身亡。道心以涅槃為所緣時，現世五蘊仍在；阿羅漢般涅槃後，才不再有後有五蘊與未來老死。

4. lakkhaṇūpanijjhāna 是專注、審察三相的「觀禪那」，與以特定所緣入安止的 ārammaṇūpanijjhāna 有別。這是註釋性分類。

5. 原稿說八正道中的定只需 upacāra-samādhi、不包括四禪，與早期經典常見的正定四禪定義不同。南傳乾觀傳統則以近行定或剎那定說明觀慧所需定力；不論採何傳統，完整正定都不能脫離正見等其他道支。



[14] A Poisonous Snake
11th March 1961

Fire element (tejo) increases the material from (rūpa). It also makes the material form to stop function. We were dying under the hands of fire element for many lives. Therefore in some of the Buddha’s teachings it mentioned that no fire element in Nibbāna.

Examine your body and it’s warm. It’s fire element and waiting to kill you. King of the Death is already exisiting in the khandha. Who was putting you into the prison of your mother’s womb?

It’s craving (tanhā). Tanhā is a good preacher. By its teaching you created kamma and got the resultant khandha (vipaka vatta khandha). Therefore birth is the truth of dukkha. If you are not free from tanhā and can’t escape from put into a prison. After coming out from the prison you are beaten by the fire element. And become aging, sickness and death.

Because of the fire element don’t have the chance of happiness. It’s terrible. Everyday you have to request aging and sickness with foods and drinks. In this way to have a human life is without the dignity. For sickness you have to request with medicines. For King of the Death you can’t do anything for him. You have to go into the coffin. You have to feel your body very often (for fire element).

And then remind yourself that King of the Death is in the khandha and practice hard (Here Sayadaw’s talk was humorous). Feeling the body and looking for liberation. You handle it with mindfulness practice (satipatthāna). There are 2 ways you can choose.The way to death and the way of liberation from the king of the Death.

But you all are enthusiastically following the way of death. (continued Susima’s story). Of the 5 khandhas whatever arises following the impermanence. When impermanence is ending and the khandha also disappearing. With khandha disappears and King of the Death also disappears.

Without King of the Death is Nibbāna. Therefore go to a place free from the King of the Death is the way of the path factors (magganga). In the 8 path factors, samadhi path factor is not including as a jhana.

But include as access concentration (upacara samadhi) and arising and passing away together. Not include as absorption jhana (appȧnājhana). But include as vipassanā jhana or lakkhananupa jhana which is discerning the 3 universal characteristics. (annica, dukkha and anatta, this explanation was from the commentary)[/size]

[Nalorakk]

不要浪費珍貴生命
原題： Don’t Waste Your Precious Life
開示日期： 1961 年 3 月 12 日至 13 日

〔英譯者按：第一講依據《相應部》SN 12.70〈須深經〉，第二講依據《相應部》SN 12.17〈裸行者迦葉經〉。〕


第一講

菩薩尚未親證真諦以前，不自稱已成佛；徹底覺悟四聖諦後，才成為佛陀。行者若辨知受、心等五蘊現象的無常，便開始以符合真諦的方式認識它們。

「變易的特相屬於苦諦」。色改變色的狀態，受改變受的狀態，心也改變心的狀態；一切不能維持自身原狀。辨知無常，就是生起隨順真諦的智慧。

無常的五取蘊是苦諦。當有為苦的生滅徹底止息，涅槃成為道智所緣，便親證苦滅諦。因此，應努力辨知無常。五蘊中的任何一蘊，只要如實看見其生滅，都能成為認識苦諦的入口。

例如背部接觸某種刺激而發癢：接觸是觸，癢是受，這是「觸緣受」。受後來怎樣？以正念觀察，便看見它變化、滅去；先前那個受已不在，智慧知道它不在，這就是無常。看見無常，對受的貪著便暫不生起。無常也意味著每一現象的剎那死亡，不能提供安穩，故是苦。真正了解眾生都受這種有為苦逼迫，瞋恨也會減弱，智慧、慈悲與體諒才有基礎。

禪師說，看見無常是在緣起中段阻止受接上愛；看見苦，則使人不再追求緣起末端的生、老、死。所見雖只是同一現象，智慧卻能從無常、苦等不同角度履行功能。無常受又不受命令，這便顯示無我。

如實知道三相，貪、瞋、癡便無法照舊運作。這不是說三相各只對治一種煩惱，而是智慧整體削弱對五蘊的愛戀、抗拒與誤認。緣起若繼續，苦便繼續；受不接上渴愛，緣起在當下不向後有發展，苦便走向止息。電風扇吹來涼風時，樂受生起；停電而悶熱時，苦受生起。受不斷依條件出現，若能看見其滅去，道的修習便跟在受後面。

辨知一個無常現象，可以同時履行多項工作：受不接渴愛，集因暫息；不由愛取造作業有，未來五蘊苦便不獲得新條件。這正是從當下截斷苦因。所以，不要像往常一樣毫無覺察地生活。若隨貪、瞋、癡造業，便可能產生餓鬼、地獄、畜生等苦趣果報；禪師把三者分別配作三種危險，用來激發警覺，實際業果則比這種配對複雜。

須深故事的結論是：觀智像把垃圾集中，道智像把垃圾燒盡。須深所遇的慧解脫阿羅漢，依註釋可說具備觀察三相的「觀禪那」，而未必先成就以特定所緣入安止的世間禪那。


第二講

理解緣起，實有的人或眾生之見便會消退，邪見因而澄清；不理解時，就像螞蟻沿圓盤邊緣繞圈，始終走不出去。看清因果相續，才有可能停止繞行。不知四聖諦就是無明。禪師引用「不知苦、不知苦集、不知苦滅、不知導向苦滅之道」的經典定義，並以十二緣起說明沒有第一起點的循環。

就過去、現在、未來三世而言，能找到的只是原因與結果相連，不包含一個常住的人或眾生。各支輪流作因、作果；從四聖諦看，是集與苦的相續。由此可知，只是苦生與苦滅。在勝義分析中找不到獨立實體；世俗上的人名、責任與業果仍然成立。若每一生命末端又由無明、渴愛接續，便是整個苦蘊集起；若道智斷除後續原因，便是整個苦蘊止息。

五蘊中任何法生起，只是苦法生起；滅去，只是苦法滅去。如實辨知，便是知苦之智，是明；在觀察當下，無明不能同時支配這顆心。

在身心世間中，若從輪迴機制看，只有苦因與苦果不停運轉，沒有可永久依靠的核心。苦不是一個自我故意製造給另一個自我，而是因果現象的延續。佛陀在〈裸行者迦葉經〉正以緣起中道排除「苦由自己造、由他人造、兩者共造或無因生」四種錯誤選項。

我現在先替你們澄清邪見與疑。禪師說，若有人在聽聞真諦、建立緣起正見時命終，可稱「小預流」；這是後代教學名詞，表示正見已與解脫方向相順，並非已證預流。只有實修直到出世間道果，身見與疑才會按聖道標準斷除。所以，聽聞真諦確有重大利益。緣起末端的愁、悲、苦、憂、惱又可能滋養諸漏；諸漏集起，無明也受滋養，循環再接回前端。一生又一生，集與苦輪流運行。

我們必須在現生流程中插入智慧。每次五蘊現象生起，都讓智慧跟上，使受不接渴愛，便不再製造未來五蘊，緣起過程在此被截斷。五蘊應觀作疾病。若不知道有病，便不會治療；八正道以及道果智慧如藥，治療當下的煩惱病，也使未來同類五蘊病不再生起。禪師接著延續裸行者迦葉的故事。


中文譯校說明

1. vipariṇāma（變易）是苦的重要面向；無常現象因不能維持、不能受主宰而具有苦性。但一般察覺變化仍須深化為如實知五取蘊，不能直接等同四聖諦已被徹證。

2. 原稿把見 anicca、dukkha、anatta 分別固定為斷貪、瞋、癡，是修行上的功能提示，不是三相與三不善根的一對一心理定律。

3. 貪必生餓鬼、瞋必生地獄、癡必生畜生，是簡化的勸誡配對。再生果報依意志、邪見、業的輕重、臨終與慣行等眾多條件，三毒也常共同運作。

4. 《相應部》SN 12.70〈Susimasutta〉 沒有明說須深阿羅漢成就所謂 lakkhaṇūpanijjhāna；這是註釋傳統以觀察三相的定來解釋慧解脫。

5. 「不知四聖諦是無明」是緣起經典的通行定義，見《相應部》SN 12.2〈Vibhaṅgasutta〉 等處；原稿把它稱作《念住經》巴利文，來源標示不夠準確。

6. 《相應部》SN 12.17〈Acelakassapasutta〉 以緣起中道否定苦由同一自我自作、自受或由另一自我他作、他受等見解，不是否定世俗層面的個人行為責任。

7. 聽聞真諦而得正見具有重要利益，但後期所稱 cūḷa-sotāpanna 不等於經典聖者預流果，不能據此保證命終不墮惡趣。



[15] Don’t waste your precious life
12th to 13th March 1961

[The first talk was based on Susima Sutta and the second on Acela Kassapa Sutta.]

T1
The Buddha was still not knowing the truth and not acknowledged himself as a Buddha. Only after realized the truth that acknowledged as a Buddha. If you discern the impermanence of feeling, mind, etc. and you know the truth. Viparinama lakkhanam dukkha saccaṁ—the characteristic of change is the truth of dukkha.

The changing of one’s own nature is truth of dukkha. Form changes the nature of form, feeling changes the nature of feeling, mind changes the nature of mind, etc. By discerning impermanence is knowing in accordance with the truth—Saccanulomika Nyan.

Impermanence is truth of dukkha. When all the impermanence of dukkha come to an end will see the truth of the cessation of dukkha (i.e Nibbāna or Nirodha Sacca) So, try hard to discern impermanence. If you discern the impermanence of any one of the 5 khandhas and get the knowledge of the truth. Because impermanence is a truth. For example, your back is itchy.

Because it contacts with an object and become itchy. Contact is phassa and itchy is feeling. Phassa pacaya vedana—contact conditions feeling. What is happening to the feeling? And you observe it and it’s passing away. You see it as not exists there and the knowing of it.

This is anicca. If you see anicca and free from greed. Anicca is death. And death is dukkha. So, if you see anicca and also see dukkha. If you see dukkha and free from hatred(dosa) (It seems this point is very important in worldly matters for peace, harmony and happiness. Only by understanding dukkha can develop true wisdom, compassion and love)

By seeing anicca D.A is cutting off from the middle. And seeing dukkha is cutting off from the end. (see the 12 links) You see it only one point. (Here the meaning is seeing impermanence only one point, but nyan function in different ways). Can’t control the impermanence of feeling is not-self (anatta).

By knowing the reality is free from delusion (moha). Discerning of anatta clear away moha. Only by discerning the 3 universal characteristics can dispel greed, hatred and delusion.

If D.A continues and dukkha will continue. D.A not continues and dukka will cease. From the air of electric fan pleasant feeling arises. Without it unpleasant feeling arises. Feeling is non-stop arising. If you can see the cessation of feeling & magga follow behind.

By discerning anicca and can fulfill 3 functions. First samudaya cease and after dukkha ceases. Because feeling not connects with craving and samudaya ceases (i.e craving). Feeling not connects with kamma (action) and no khandha arises (i.e dukkha ceases).

So, don’t live your life as usual. If you do it 3 types of D.A will come to you. Because of greed, hatred, and delusion, you’ll receive respectively the births of peta (ghosts), hell beings and animals. It’s frightening. Let us finish Susima’s story (continued Susima). Insight knowledges are like collecting the rubbish together.

Path Knowledge is like burning the rubbish. Susima became arahant was including with the lakkhananupa jhana (concentration power which can discern the 3 universal characteristics, but not including the arammanika jhana which referred to absorption jhana)


T2
If you understand the D.A process, the concept of a person or a being disappears and clear away wrong view. If you don’t and running around in a circular way (like an ant moving around at the edge of a circular plate.) If you understand will free from the circular running. Not knowing the 4 Noble Truths is ignorance.

In the Satipatthāna Pali—Dukkhe añānaṁ. Not knowing dukkha is ignorance, etc… not knowing the 4 Noble Truths is ignorance. (Sayadaw explained the 12 links of D.A as an unending circle) In the 3 periods time of past, present and future are not including any person nor being in it.

Only the connections of causes and effects. In each one of them becomes the cause (samudaya) and the effect (dukkha). It’s clear for you that only dukkha arises and dukkha ceases. Is there any person or being in it? In the ultimate truth (paramattha sacca) no such things exist. So, in every ending, if it is continuing become dukkha samudayo hoti—the whole mass of suffering arises.

If not continue become dukkha nirodho hoti—the whole mass of suffering cease. In the khandha whatever dhamma, arises, only dukkha arises and dukkha ceases. If you discern this becomes dukkhe ñānaṁ— the knowledge of knowing dukkha is arising. It’s knowledge (vijjā).

During the contemplation ignorance ceases. In loka (mind and body) there exist only the cause of dukkha and the result of dukkha. There is nothing good in it. It is only the running of dukkha machine and not including a person nor a being.

Is dukkha done by oneself? No, it’s the continuation of cause and effect phenomena. This is clearing away the view of oneself. I am only dispelling wrong view and doubt for you. During listening this talk and if someone dies will become a cula-sotāpanna. The complete cessation is by practice and only become a stream enterer.

So, listening sacca dhamma is also beneficial. In the end of the future life (the 12 links) it mentioned sorrow, lamentation, pain, grief and despair is taints (āsavas) arising. Āsava samudaya avijjā samudayo—because of the taint it causes ignorance to arise.

So it turns back to with the past. In every life only samudaya and dukkha are going on in turn. We have to insert knowledge in the present life. In this way no future khandha arises and cutting of D.A process. Every present khandha arises have to follow with knowledge. Khandha is a disease—rogato.

If you don’t know the disease will not treat it. Path and Fruit Knowledges are medicines and can cure the present disease. In this way no future disease arises. (Sayadaw continued the story of Acela Kassapa)

[Nalorakk]

生命中最重要的事
原題： The Most Important Thing in Life
開示日期： 1961 年 3 月 16 日

〔英譯者按：禪師依《中部》註釋說明常見型與斷見型人物的傾向。

常見型相信業與再生，願意行善、畏懼惡業，卻喜愛輪迴，希望獲得美好生命、享受善業果；因貪著生命，即使遇到佛陀與僧眾，也可能不願超越輪迴。其見解看似比否定業果的斷見危害小，卻很難離開生死。除了行善，仍須去除常見，才真正接近涅槃。

斷見型否定業與再生，不積極行善，也不畏惡業，因此可能造下重罪；但他不喜歡後有，若遇正見導師並放棄斷見，有時較容易接受苦滅。任何邪見都不好，都會障礙道智。

本講也說明如何觀察身體感受。癢受看似連續，其實較弱的癢滅去，較強的新癢接替；行者應觀察這種變化。初期因定力不足，只間歇看見無常；定力增長後，整個身體都顯示生滅，生滅智成熟，繼續修習則生起厭離智，最後道智以苦滅為所緣。〕


禪師引《相應部》SN 1.21 的偈頌，以「身中兵刃、頭上著火」形容斷除身見的迫切：修行人應像急救當前危難那樣精勤。我們之所以尚未證得初道，重要障礙之一就是身見；若不重要，佛陀不會反覆教導。

六十二邪見可由常見與斷見兩端概括，身見也為兩者提供自我前提。理解兩種性格傾向有助於自我檢查，但不要急著替自己或他人貼上固定標籤；要辨認的是當下見解如何運作，然後以緣起正見修正。

我們在輪迴中受這些邪見牽引，因而一次次錯過佛陀與正法。禪師接著延續裸行者迦葉的故事，說智慧有未成熟與成熟之分；智慧必須由反覆正確修習成熟，不會無故自行完成。已看見一些無常，卻尚未證見涅槃，表示觀智仍未成熟；不要因此放棄，應繼續精進。若連無常都看不見，觀察方法可能尚未對準。能看見前一感受已經不在，新感受另行生起，方向才正確。

例如癢或痛生起，觀察後看見先前感受已不在，另有新受接替。不要輕視這項指導，怎樣觀察非常重要。微弱的癢變成強癢時，不是一個同一不變的癢長大；前一小癢已滅，較強的新癢生起。再觀第二個癢，它也滅去，另有感受接替。

由此揭開「相續」造成的遮蔽，才看見無常。不要把它籠統認作一整段連續不變的癢或痛。無論感受變強、變弱或轉移，只要清楚分辨前後不同，都可看見生滅。若只能間歇看見，智慧仍未成熟；這不必先歸咎於沒有波羅蜜，更實際的原因常是修習尚少。反覆觀察後，可能看見全身沒有一處可容納常住實體，處處只是生滅。持續不懈，智慧由如實知見發展為厭離智。

當心不再欲求與有為苦共住，這種離貪若成熟，觀智便轉向止息，道智生起。原講說「五蘊立刻消失」，應理解為五蘊不再作道心所緣，涅槃現前；現世身心不會在證悟剎那物理消失。若仍未證見，表示智慧與其他資糧尚待加強。

「業是自己的」這項正見也很重要。因為相信行為有果，才願意親近佛陀教法與善知識，避免惡行、培育善法。但若只滿足於行善換取美好生命，便仍貪著輪迴，常見可能混入其中。

也不要因重視禪修便丟棄業果正見，以為只要坐禪，布施、持戒、服務他人都不需要。佛陀以《法句經》偈概括諸佛教法：「諸惡莫作，眾善奉行，自淨其意。」一般人不可能一天二十四小時都坐禪，日常善行、戒行與心的修習本來就應互相支持。

照顧自己的五蘊與照顧兒女的五蘊，哪一項負擔更重？對兒女的責任仍有範圍，自己的身體卻晝夜都要照料，不能片刻離開。因此，佛陀把它說成由過去煩惱與業帶來的異熟輪五蘊；應善用這一生修行，不再只為下一副重擔造因。


中文譯校說明

1. 原稿所列常見型與斷見型性格，是註釋性、教學性的概括，不是每個人的固定心理定律。相信業果不等於常見；否定後有也不等於真正厭離，可能只是斷見或厭生。

2. 原講說斷見者較容易解脫，只能理解為某些人一旦接受正見，較容易放下對生命延續的愛戀；斷見本身是重大障礙，不能當成接近涅槃的優勢。

3. 「身中兵刃、頭上著火」出自《相應部》SN 1.21 的偈頌；原英譯把前者具體寫成胸口被矛刺。經意在形容斷除身見必須極其精勤，不鼓勵忽略真實醫療急症。

4. 癢由弱變強時，把每個強度視為完全分離的剎那，是南傳阿毗達磨與內觀禪法用來拆解相續的觀察。實修不必強行想像不可見剎那，只須準確知道感受依條件變化、不能維持。

5. udayabbaya-ñāṇa 是生滅智，yathābhūta-ñāṇa 是如實智，nibbidā-ñāṇa 是厭離智；不同南傳禪修系統對觀智細分次第略有差異。

6. 「不想與五蘊共住」必須是由如實知苦而生的厭離與離貪，不是瞋恨身體或希望自我消滅。原稿說道智生起時五蘊消失，正文已校正為五蘊不再作道心所緣。

7. kammassakatā-ñāṇa 是了知眾生以業為自己的世間正見。它能支持倫理與善趣，仍須進一步結合四聖諦正見，才導向出世間解脫。



[16] The most important thing in life
16th March 1961

[Sayadaw talked about the character of sassata and uccheda persons from the Majjima Nikāya Commentary. A person with sassata view (eternalism) has the following characters. The view of his fault is small compare with the uccheda view.

But he is difficult to free from saṁsāra. ① Believe in kamma and rebirth ② Doing good and performing merits. ③ Afraid of unwholesome kamma ④Take pleasure in the round of existence (vatta), desire for a good life and enjoying the result of wholesome kamma ⑤ If he had the chances to meet the Buddha and monks difficult to realize the Dhamma.

Because of taking pleasure in life and difficult to free himself from it. Hiding in the existences for pleasure. You have to do wholesome merits and also dispelling wrong view. By doing it will near to Nibbāna.

A person with uccheda view (annihilationism) has the following characters. The view of his fault is great but easy to free from saṁsāra. ① Not believe in kamma and rebirth. ② Not create good kamma ③ Not afraid to do unwholesome actions ④ Not enjoy in becoming. Not taking pleasure in the round of existence. ⑤ If he had the chances to meet the Buddha and monks easy to realize the Dhamma. Any wrong view is not good. It hinders the Path Knowledge.

In this talk Sayadaw talked how to observe bodily sensations. He said if an itchy sensation arises on the body it seems to be continuous (santati). Actually it’s not. The yogi should observe the changing of the sensation. As an example, the sensation becomes stronger, the milder one changes into a stronger one. And the milder one is disappeared and substitute with the stronger one. In the beginning seeing anicca sparsely because the samādhi is not strong enough.

After sometime samādhi develops and see the whole body is in anicca. This is udayabbaya nyan (knowledge of rise and fall of formation) becomes matured. Continue with the practice it becomes the knowledge of disenchantment (nibbida nyan). And then later the body disappears and Path Knowledge arises.]

In Samyutta Nikāya the Buddha taught like this. We had to dispel and destroy wrong view more quicker than to get rid of the dangers which our chests were piercing with spears and heads burning with fire. The reason we can’t get the first magga is hindering by wrong view. If it was unimportant the Buddha never mentioned it twice.

Now he mentioned it quite often meaned it was very important. After destroying wrong view doubt falls away naturally. The root source of 62 types of wrong view are sassata and uccheda views. Identify view (sakkāya ditthi) is already including in them. It’s important to talk about the characters of wrong views.

You have to decide yourself which character you are in. After that I’ll tell you how to dispel it. (Sayadaw talked about the characters of wrong view as mentioned above). We had these wrong views in saṁsāra that missed each Buddha and the Dhamma. (continued Acela Kassapa’s story) There are 2 knowledges. One is immature and the other is mature.

Knowledge can be mature only with a lot of practice. It never happens by itself. You have seen impermanence but not Nibbāna yet. That means your knowledge is still not mature yet. But don’t give up and try hard. If you still not see impermanence, then the observation is still not right. If you are seeing it as not exists is right. Then you see impermanence.

For an example, an itchy or painful feeling arises and you observe it. And you see it as not there. Another, arising is a substitution. Don’t take this instruction as insignificance. How to observe is very important? As e.g, if you contemplate the itchy sensation; a minor itch becomes a major itch.

Only the first small itch disappears and the bigger one can appear. Again you contemplate the 2nd itch and it disappears, and substitute with a bigger one. By uncovering the continuity of perception and observe will see the impermanence. Don’t think it as continuously itching and paining. Anyhow you’ll see impermanence.

If you see intermittently and your knowledge is still not in mature state. Is it no parami or immature? (It’s immature, Ven. Sir). After with a lot of practice will see the whole body of impermanence without a gap for a needle can insert into it. Continue with the persistent contemplation and become disenchantment with it. It is developing from yathābhūta nyan to nibbida nyan.

At the time when you don’t want to stay with it and ceases instantly. The knowledge of not wanting arises and the khandha also disappears. Because nyan becomes mature and it comes to an end. If you still don’t see it is lacking in efficiency.

Kammasakkata nyan also important (Believe in kamma and result). Because of this you met the Buddha Sāsāna and good teacher. Taking satisfaction in itself is satisfied with life. Then sasssata view comes in. Also don’t let go of the kammasakkata nyan (Some yogis even think that only practice meditation is enough and no need to make merits. So they don’t want to help others when it’s necessary.

There was a saying by the Buddha in the Dhammapada; “Cease to do evil, cultivate that which is good, purify the heart. This is the way of the awakened ones.” We can’t practice for 24 hours every day. So, wholesome kamma and practice are inseparable.)

Which duty is more heavier, looking after one’s khandha and the khandhas of sons and daughters? The responsibility on them are still limited. But we have to look after our khandhas all the time. So, the Buddha mentioned it as vipaka vatta khandha (resultant khandha of the round of existence).
[/size]

[Nalorakk]

認識自己
原題： To Know Yourself
開示日期： 1961 年 3 月 20 日


我們必須反問自己：「我從哪裡來？」多半只能回答不知道；「死後將往哪裡？」同樣不知道。今生如此，過去生也曾如此。這就像《法句註》織女的故事。人人知道自己必定會死，卻不知道死亡何時到來；也不知道這一生從何種過去因緣而來。至少對「一定會死」這一點，不能再裝作不知道。

至於死後去向，我們可以從現在的見解、行為與修習改變其條件。這十分重要。禪師以《質多相應》SN 41.10 病中的質多居士為例：他臨終仍具正信與清楚知見，拒絕天神勸他發願作轉輪王，並教誡家人一切有為法無常。由此可知，臨終方向不是完全無法準備。

若不走這條準備之道，面對來處與去處仍只能說不知道。應常常憶念：「我必定會死，只是不知道還有多少時間。」
你們已接近死亡，卻只擔心看似較遙遠的兒女之死。聽眾中有許多年長者，常把全部心力放在子女身上，忽略自己的修行。這像一個人已快被水淹沒，嘴巴只剩一點露出水面，卻仍朝岸上呼喊、擔心兒女。當下更迫切的，不是先使自己脫離溺水嗎？

渴愛像替你辯護的律師，又像極有說服力的講師。我一天只能向你們開示一次，渴愛卻整天不停地說話，所以你們很容易跟著它走。渴愛十分狡猾。禪師接著延續《相應部》SN 35.245〈緊獸喻經〉。

今天我要說正確的法。四念住以身、受、心、法為門，所觀不離五蘊；行者若在其中任何一門辨知無常，便建立朝向正見的觀察。不是要求同時抓住五蘊全部，而是選擇一項清楚所緣，深入觀察。辨知無常的人能朝涅槃前進，因為涅槃是有為生滅的止息。因此，我強烈勸你們把智慧轉向五蘊，希望你們臨終能面帶安穩。若不建立正見，對死後方向自然缺乏把握。

辨知無常，是觀修中的正見；此時看見的是緣生現象，不是固定的男人或女人。若沒有先如實看見有為法的生滅，便無法證得以苦滅為所緣的出世間正見。

你們說已修了很久，卻還看不見無常。其實無常堆積在眼前。例如想喝水的心生起，下一刻它已滅去；實際喝水的是後續一連串新心與身行，不是第一個欲飲心一路不變地走到杯邊。是無常不存在，還是你不知道？當然是沒有知道。前心已滅就在切身之處，困難卻在智慧沒有認出它。禪師開玩笑說，不要因修了許久仍不觀察而損害老師名聲；要讓「前法已不在」與「智慧知道它不在」彼此相應，不要變成「已不在，卻完全不知道」。

也不要讓這件事損及佛陀教法的信譽，因為佛陀親自證知後已教給我們。黑暗中臭蟲叮咬，你尚且能伸手抓到；身心中如此明顯的無常，怎能總是抓不到？無論什麼心生起，都觀察並知道：它已變化、已不在。


中文譯校說明

1. 織女故事出自《法句註》〈Pesakāradhītāvatthu〉，與 《Dhp》 174 相連；它是註釋故事，不是《法句經》偈頌本文的完整敘事。

2. 《相應部》SN 41.10〈Gilānadassanasutta〉記載質多居士病重時堅定拒絕轉輪王願，並勸親友對佛、法、僧與聖戒具足淨信；此經支持臨終可以由平日正見與修習預作準備，不表示一般人能精確預知投生地點。

3. 老年人關心子女並非錯誤；禪師的溺水譬喻是提醒不要以照顧家人作為無限延期自己修行的理由，不能用來否定家庭責任與慈愛。

4. 「見無常便能見涅槃」應理解為如實觀察有為法是通往厭離、離貪與苦滅的必要道路；並非任何日常發現事物改變都已足以證涅槃。

5. 前一欲飲心滅後，由後續心相續完成喝水，是南傳阿毗達磨的剎那心分析。早期經典主要強調心法無常，不要求初學者先能直接分辨理論上的每一極短剎那。



[17] To know yourself
20th March 1961

Must think about oneself. From where we came from? The answer will be- we don’t know. And after death where we’ll go? The answer is also we don’t know.

Not only in this life but also in past life was the same. It was like the story of the waver girl, everyone knows as has to die. But don’t know when? Don’t know the time of death. Leave the answer of not knowing where we came from.

But we can do decide where we’ll go after death. This is very important. (And then Sayadaw gave the story of Citta upasaka as an example). So, there is the way. If you don’t do the way to know it and the answer will be negative. We should always reflects, I have to die for sure, only a period of time!

A period of time refers to near death. You all are in near deaths but concern about for the distant deaths (A lot of elderly people in the audience. Most Asian elderly people concern about their children, instead of concerning their practice).

This is a kind of stupidity. A person is drowning and even his mouth near the water level. But he is still shouting in worry for the children on the bank. It’s too crazy. Is it more important to struggle for our own concern? Tanhā is as a lawyer defends on your behalf. Tanhā is a good preacher. I can preach you only once a day. He is teaching you all the time, so you’ll follow with him. Tanhā is very cunning. (continued the Kimsukopama Sutta)

Today I’ll talk about the right dhamma. According to the Satipatthāna Sutta, there are 5 khandhas. If you discern the impermanence of one of them and get the right view. If I ask you to observe the 5 khandhas and have to observe one of them. A person who discerns impermanence can see Nibbāna.

Because the ending of impermanence is Nibbāna. So, I urge you strongly to turn your knowledge towards the khandha. I want you to die with smile on your face. If you don’t get the right view and don’t know where to go after death. Discerning impermanence is right view. And you don’t see man and woman.

If you don’t get the right view of impermanence before and can’t get the right view of the ending of impermanence. This is Nibbāna. You are saying that we are practicing quite a long time now. But still don’t see impermanence yet.

There are piles of impermanence there. For e.g, you want to drink water. This mind arises and disappears. Did you drink it? (No, Ven. Sir). Anicca not exists or you only don’t know. (We don’t know it, Ven. Sir). Not knowing
(i.e—ignorance) is more difficult than the not existing (i.e—anicca). The not existing is closed to you but you don’t know is quite difficult.

So don’t let this to effect my reputation (as a teacher). Do the practice to see the not existing and the knowing accordingly (i.e, seeing anicca). Don’t let it becomes not existing and not knowing (i.e, not seeing anicca). So don’t let this to happen and effect the Buddha’s reputation. Because he knew it himself and taught to us.

You can get a bed bug even in the dark. But you can’t catch the anicca here which is very clear to you. Whatever mind arises and contemplate to know as it’s not there.

[Nalorakk]

諸行與無常
原題： Formation and Impermanence
開示日期： 1961 年 3 月 21 日

〔英譯者按：本講說明諸行與無常，禪師以《長部》〈大般涅槃經〉的著名偈頌解說：「諸行確實無常，具有生起、滅去之法；生起之後終必止息，諸行寂止才是安樂。」這首偈及其他經教，顯示理解諸行與無常對佛法實修的重要。〕


〈緊獸喻經〉中的凡夫比丘不滿意四位阿羅漢各自不同的答案，原因在於不了解諸行。若知道所有緣生行法都無常，便明白四人只是從六處、五蘊、四大與生滅等不同入口描述同一緣生實相，不會陷入爭論。

理解諸行十分重要。所有身心有為法都屬諸行，最後必然滅去。依條件生起的，是有為行法；由條件生起的結果，也同樣是緣已生的有為法。例如食物香氣接觸鼻門，在鼻根、香境、注意等條件具足時，嗅識生起。香境等是條件，了知香氣的識是結果。內觀主要不是追索抽象第一因，而是觀察當下已生現象如何變化、滅去。

若不能辨知已生現象的滅去，便無法期待脫離輪迴苦。依條件而生是它的生起本性；觀察後發現先前現象已不在，是它的滅去本性。能及時認出「已生之法已不在」，才真正切入內觀；反覆看見生滅，觀智便逐步發展。

若連什麼現象生起都不知道，便更難知道它如何滅去，所以應仔細分析。開始時可能先依聞思理解生滅；知道某法已生，便準備觀察它的變化。除了依緣生起、隨即滅去，緣生法還能留下什麼常住核心？若不知道觀法，便會覺得十分困難；向遠處搜尋也找不到。其實，只要清楚辨認當下現象生起，便能接著看見其滅去。

例如觸境接觸身體，癢與相應身識生起，這就是有為法。它最後到哪裡？只能走向滅去。因此永遠不要忘記：凡依條件生起者，必定滅去。

依南傳阿毗達磨，色法可由業、心、溫度與食物等條件生起，所以色是有為法，必走向滅去。心與心所也依根門、所緣、前心等眾多條件生起，因此同屬有為法，同樣必滅。無論取得何種身心，都不能逃離敗壞，不應以祈願只求下一副同類五蘊。

任何五蘊都要依他法支持而存在；支持條件耗盡，生命便死亡。老年時身體逐漸退化，業生色的生命支持、心、溫度、食物等條件都不能使色身永久維持。這是有為身的限制，不是說生病只由一種「業力變弱」造成。

「諸行確實無常」中的諸行，就是你的身心；它們終究到達無常與滅去。「確實」是加強語氣：無常真實不欺騙你。這首偈不應只在喪禮誦念，更要拿來觀察自己的身心。若只為必滅之法再造求取後有的業，未來仍走同一條路；應把善行與修習導向不再敗壞的無為涅槃。無為法不生，故也不滅。

我們愛戀諸行，家人等諸行變化時便流淚。這能算真正的吉祥嗎？眾生在諸行與無常的森林中繞行，卻看不見它，雙眼像被厚雲遮住。從母胎黑暗中出生時便帶著無明；現在要以道的清水治療這種盲目。每天說出多少句話，數也數不清，卻仍不見無常。每一個聲音說出後是否立即消逝？若說眾生從母胎便盲，大家未必相信；現在從自己的語聲生滅檢查，就能明白禪師指的是智慧之眼尚未開啟。

每次說話，都讓智慧跟在聲音之後，知道「已滅、已滅」。當對諸行生滅的執取完全止息，道智轉向生滅之外的涅槃，便親證苦滅。要以無常為背景持續跟隨；看見諸行道路的起點，才可能走到它的止息，好比連往眉苗市的起點都不知道，就不可能抵達該城。

因此，過去沒有到達涅槃，是因為沒有如實看見諸行。諸行確實無常；無為涅槃則不落入生滅，不能以常住自我的方式理解。若只依他人之言而欣賞有為生命，缺少正念地隨欲望移動，便像無眼蚯蚓沒有方向。

「具有生起、滅去之法」說的是諸行；其中沒有常住男人、女人、人或眾生。「生起後終必止息」表示現象依自身條件生起，也隨條件滅去，身心從未永久不變。「諸行寂止是安樂」則指出無為涅槃：不是在身體內找一塊永不變的東西，而是貪、瞋、癡與後有苦的止息。


中文譯校說明

1. 偈頌原文為 Aniccā vata saṅkhārā, uppādavayadhammino; uppajjitvā nirujjhanti, tesaṁ vūpasamo sukho. 在《長部》DN 16〈Mahāparinibbānasutta〉 中，佛陀般涅槃後由帝釋所說；相同或相近偈也見於其他巴利經文。

2. 此處的 saṅkhārā 泛指一切有為行法，不只限於十二緣起第二支的意志造作 saṅkhāra。翻作「諸行」較能保留範圍。

3. 嗅識不只由香味單一原因產生，還需鼻根、香境、接觸、注意等條件；正文已避免把單一境界說成充分原因。

4. 色法依 kamma、citta、utu、āhāra 四種等起，是南傳阿毗達磨分類。心與心所也不只是由色法造成，而依所緣、根門、前心與其他條件生起。

5. 原稿說老年時「業力變弱」導致其他條件無法維持身體，是傳統教理式說明，不可代替老化與疾病的現代醫學分析。

6. 稱涅槃為 permanent 容易使人聯想到常見中的常住實體。較準確的說法是涅槃無為、不生不滅、離於時間性生滅，而不是一個永恆自我或永遠存在的五蘊狀態。

7. 原稿說身心兩種無常在「體內消失」便證涅槃，不能理解為證悟時身心物理消滅；是道心不再以有為生滅為所緣，而親證其止息。



[18] Formation and impermanence
21st March 1961

[This talk explained about formations and impermanence (Saṅkhāra and anicca). Sayadaw took the famous verse from the Mahā-Parinibbāna (total unbinding) Sutta, Digha Nikāya to explain them.

Anicca vata sankhara—Formations are surely indeed impermanent
Uppada-vaya dhammino—Their nature to arise and pass away
Uppajjitavā nirujjhanti—They disband as they are arising
Tesaṁ vupasamo sukho—Their total stillness is bliss

From this verse and other teachings in the suttas referred to the important of saṅkhāra and anicca in practice of the Dhamma of the Buddha.]

The worldling monk not appreciated the answers from the 4 arahants was not understanding of the saṅkhāra dhamma (conditioned phenomena). If he understood saṅkhāra dhamma were impermanent and this problem would not arise to him. (This episode was in the Kimsukopama Sutta)

To understand saṅkhāra dhamma is important. All mind and body are saṅkhāra dhamma. They all are ending at passing away. Arising by conditioning is saṅkhāra dhamma. The result of arising phenomena cause by conditions are saṅkhāra dhamma.

For example, the smell of food, because of the smell of food smelling consciousness arises. The smell of food is the cause and knowing the smell(consciousness) is the result. Insight practice is contemplating the resultant phenomena. If you don’t discern the passing away of the arising phenomena can never expect the freedom from the saṁsāric dukkha. Arise by condition is the nature of arising.

By contemplation and not existing is the nature of passing away. If you can catch up with the not existing of the arising dhamma and this is the real insight. By seeing the arising and passing away of phenomena develop the insight knowleges.

If you don’t know the arising phenomenon, and then can’t know the passing away phenomenon. This point is important and analyzing it carefully. You know the arising and passing away by reflection. If you know the arising will ready to know the passing away. Except the nature of arising and passing away what still they have? If you don’t know the way of contemplation of insight and it’ll become quite difficult.

If you are searching for it will not find it. By knowing the beginning of the arising will know the passing away. The worldling monk didn’t know these things and became confusion. Another example is, the object of touch contacts with the body and itching consciousness arises. This is saṅkhāra dhamma. Where it will end up? It will end up in passing away. Therefore never forget that the arising phenomenon will pass away.

Form dhamma (rūpa) arises by the conditions of kamma, mind(citta), temperature (utu) and foods(ahara). So, form is saṅkhāra dhamma and must end up in passing away. Mind and mental factors(cetasikas) are also conditioning by form dhamma.

So, it’s saṅkhāra dhammas. It must end up in passing away. Therefore whatever mind and body you have must end up in passing away. Don’t ask or beg for them with prayers (e.g later
Buddhists).

If you do it, wherever life you are getting in will be with an evil death. Your khandhas are existing only with the support of others. Later, out of support and have to die. (Human beings become old their kammic energy also become weaker. The body becomes more and more in degeneration. At last, citta, utu and ahara can’t do anything for the body. So, kammic energy is the most important one for support.)

Anicca vata saṅkhāra —Formations are surely indeed impermanent. Saṅkhāra ankhara is your mind and body. Where it will end up? End up in anicca. Vata—means surely indeed (Emphasize the nature of anicca). It’s real indeed and not lying at you. These verses are should not recite only (for practice).

If you do something again for the passing away dhamma and it’ll go the same way again. So, do the practice for the not passing away Dhamma(i.e Nibbāna). Asankhata dhamma (unconditioned dhamma) is not passing away (i.e,Nibbāna). We are in tears for asking the passing away phenomena. (family members).

We love the formations and falling in tears for it. Is it good luck for you? We are moving around in the forest of formation and impermanence but don’t see it. So it’s sure that your eyes are covering up with thick clouds. Even before born, you were blind in the womb. And also stayed inside the darkness of your mother’s womb. Now, I am treating you with maggan water(holy water of the paths for the blindness).

How many words are you speaking everyday. It’s uncountable. Even though you are still not seeing anicca. Are you not sure every word after spoken is passing away? If I am telling people that everyone was blind from the womb nobody will believe it. Do you believe it now?

Every time when you speak following behind as it’s passing away, passing away, etc… If the two of the arising and passing way are ending, then it’s Nibbāna. You have to follow by making the impermanence as a background. If you see saṅkhāra and following it accordingly. If you see saṅkhāra must see the ending of it. If you don’t see the beginning road to May Myo City (a city with a cool climate in upper Burma) can’t arrive there.

In the same way by seeing the beginning of saṅkhāra will see the ending of it, i.e Nibbāna. It’s now clear for you as why you are not arriving to Nibbāna. Because you don’t see saṅkhāra. Saṅkhāra dhamma are surely indeed impermanent. (Anicca vata saṅkhāra). Asankhata dhamma is surely permanent (i.e, Nibbāna). You are ending up at what others say and appreciate the saṅkhāra dhamma (as e.g, later Buddhists).

No mindfulness and people are moving without a proper direction. An earth worm is not seeing and moving accordingly to its desire. Now, you are sure will see the ending of the phenomena by seeing the beginning of them.

Uppada-vaya dhammino—These dhammas (saṅkhāra) are arising and passing away. Saṅkhāra ankhara dhammas are arising and passing away. No man nor woman, not a person nor a being exists. Uppajjitavā nirujjhanti—Arising in oneself and ceasing in oneself. Mind and body are never permanent is very clear. Tesam vupmasamo sukkho—Their total stillness is peaceful Nibbāna. Inside you without the impermanence of both (mind/body) and will realize Nibbāna.

[Nalorakk]

含笑面對死亡
原題： Dying with Smile
開示日期： 1961 年 3 月 30 日

〔英譯者按：生聞婆羅門對佛陀說，依他看來人人都怕死。佛陀回答並非如此；《增支部》AN 4.184〈無畏經〉列出四類怕死者與四類不怕死者。

四類怕死者是：貪著欲樂者；貪愛身體者；曾造不善、未作善行者；對正法存有疑惑、未得確信者。禪師把第一類具體解作執著家人與財富，把第四類連到不了解緣起與來生疑惑。

相反地，對欲樂與身體不貪著、離惡修善、對法沒有疑惑的人，面對死亡便較無恐懼。要成就這些條件，應修內觀，了解自己及所愛事物的無常、苦、無我；日常盡量修善，臨終若尚能保持清楚，也可觀察當下感受。〕


今天的開示與每個人都相關。我們從出生起便一直朝死亡前進；坐、臥、吃、喝，每一秒都更接近死亡。死亡必然來臨，其他世間計畫則未必確定。我們仍是輪迴中的人，不斷在同一條路上奔跑。大家常抱怨自己老了、將死，卻只抱怨，不尋找出路。這次開示正要指出出路，使人在臨終時不被恐懼壓倒。

你必須下定決心，成為四類無畏者之一。若帶著強烈恐懼走向死亡，心中混有執取、悔恨與疑惑，怎能安穩？無畏而死不只為求善趣，更要朝向苦的終結。

第一類人臨終時痛受生起，又不願和家人、財富分離，因此恐懼，接著有不悅、愁、悲、苦、憂。根本原因是沒有如實知道「死也是苦」，把必然分離之法當成可以永久佔有，故無法放下妻兒與財物。

第二類人把自己的五蘊當作自我；身體敗壞時，便以為「我正在被消滅」，所以恐懼。

第三類人的恐懼來自過去所作不善。他想到自己一生浪費時間、造下傷害，悔恨與畏懼便在臨終浮現。

第四類人不明白緣起的集起與止息，不知道生命由何種因緣而來，也不知道死後依何種條件相續；對佛、法、僧缺乏信心，臨終便被疑惑侵擾。

你們已學習緣起，可以從「觸緣受」實修：觸滅後，依該觸所生的受也變化、滅去，如此觀察受的無常。若聖道成熟，斷除造成後有的渴愛與取，未來生、老、死便不再生起，因而對方向沒有疑惑。

四類無畏者的特質，都可由內觀無常、苦、無我，以及離惡修善、建立淨信來培養。我勸你們帶著修行面對死亡，也鼓勵父母、家人與朋友在仍健康清醒時修習。今生的正確修行會成為未來資糧；但未證道果以前，不能保證下一生必定完成。

禪師依當時流行的臨終觀察說，安詳微笑、面色清明、頭偏向右側，可能被視為善終的象徵；反之，痛苦扭曲的表情則被用來警告惡趣危險。他甚至說，醜惡死相可能導向在家附近投生為蜥蜴、蟑螂或狗。這些說法不是可靠的經典或醫學判準，不能據遺體表情替亡者判定去處；本講真正可採取的重點，是平日修習而非死後看相。

從現在起，應練習不被受征服，因為臨終很可能出現強烈感受。若如實看見受的生滅，不讓受接上渴愛，便是朝「受滅則愛滅」的方向修行；並非只要某一痛受暫時消失，就等於渴愛已根除。

在輪迴中繼續繞圈，是禪師所說的「難看之死」；截斷輪迴，才是真正安穩的死。他用強烈語氣提醒聽眾，不要等到臨終才因恐懼、悔恨而手足無措。即使一生曾建寺、掘池、造塔，若平時沒有訓練心，臨終痛受太強時，也未必能想起這些功德。受緊依五蘊生起，智慧必須在一個個感受出現時介入。受滅去，觀智知道它滅去；這份正見、正念等就是道支的修習。感受並非一條恆常連續物，只是依條件生起與滅去。

反覆看見受的滅去，便逐漸對它厭離；沒有愛取黏著的清涼因而顯現。智慧最後判定：受及其所依五取蘊都只是苦諦。若臨終時觀智成熟為聖道，道心便以苦滅涅槃為所緣；若已是漏盡者，命終時受與後有五蘊不再續生，這才是完全出離輪迴。

禪師因此勉勵大家「含笑而死」。真正的笑不是僵硬要求臉部表情，而是內心沒有執取、悔恨與疑惑。你們已聽聞這些教法，臨終應知道如何照顧自己的心；現在就要努力，不要把修行留到已無能力時。


中文譯校說明

1. 本講所依《增支部》AN 4.184〈Abhayasutta〉 列出的四項恐懼來源，核心是貪著欲、貪著身、造惡未修善、對正法有疑惑；原稿把第一項固定成家人財產、把每項都配入特定再生，是禪師的延伸。

2. 原稿說因眷屬財物執著而死必生餓鬼，語氣過強。渴愛確是再生條件，但具體去處依多種業與臨終因緣，不能由單一心理因素機械判定。

3. 死者微笑、膚色、頭向右或臉部扭曲，可能受疾病、缺氧、藥物、肌肉鬆弛、搬動遺體等因素影響，不能可靠證明善惡趣。以死相判定亡者果報，既無法驗證，也可能不當責怪病苦中的人。

4. vedanā-nirodhā taṇhā-nirodho 是緣起還滅的方向；其究竟義是由無明離貪而使渴愛止息，不是每次麻醉、昏迷或感受短暫消失都等於證得苦滅。

5. 原稿保證無畏者必生善趣、來生證涅槃，《增支部》AN 4.184 並未作這項普遍承諾。離貪、行善、正見與無疑能改善臨終心與修行方向；只有已證預流等聖者，才有經典明確的不墮惡趣保證。

6. 臨終觀受可以是長期修習的延續，但重病、譫妄、昏迷與強效藥物可能使清楚觀察困難。因此本講最實際的重點，是健康時便培養戒、定、慧，不把全部希望押在最後幾分鐘。

7. 「五蘊與受一起止息，涅槃出現」須分辨兩種情況：道心生起時現世五蘊仍在，只是涅槃成為所緣；阿羅漢命終般涅槃後，才不再有後有五蘊。



[19] Dying with smile
30th March 1961

[Janusonin brahman said to the Buddha that in his view everyone afraid of death. The Buddha answerd that it was not right. There were 4 persons afraid of death and other 4 persons not afraid of death.

Persons afriaid of death are:
① Someone attaches to the family members and wealth and when he comes near to death afraid of dying. Because he has to part from these things and sorrow, lamentation, pain and grief follow. He doesn’t understand that family members and wealth are truth of dukkha. He dies with attachment, pain and agony. The rebirth will be peta (hungry ghost)

②Attachment to one’s own body also die with fear of death.
③Someone done a lot of unwholesome things in his life becomes remorse and fear during dying.
④Someone not understands D.A process and has doubt on future rebirth. Because of ignorance fear of death come in.

The other 4 not fear of death are the opposite. These are;— No attachment to the family members and wealth, to the body, doing wholesome deeds and no doubt.

For these 4 points to be succeeded:
1. One should practice insight (vipassanā) and understands the true nature of anicca, dukkha and anatta of these things.
2. Practice insight to understand one’s own nature.
3. Practice as much as possible in daily life.
4. Contemplate vedana near death.

In these ways a yogi will face death fearlessly. Even can realize Nibbāna near death, or sure for good rebirth and realize Nibbāna in next life. It was mentioned by the Buddha in the Anguttara Nikāya. By looking at the face of the dead body can know the rebirth which is good or bad. The bodily posture also an indication. As e.g, the head is turning to the right side.]

Today talk is concerning to everyone. We are going towards death from our births. From sitting, sleeping, eating and drinking, etc. one second to one second is going towards death. This is the surest things and other things are not sure.

We are vatta persons (persons in the round of existence). Therefore are always running on the same path. All are in grumbling with we are old and will die. Just only in grumble but never find the way out. I am giving this talk for finding the way out and become fearless at near death.

You must make the decision of to become one of the 4 fearless persons to death. Going towards death with fear and how can be a good rebirth for you. Going to die without fear is not only for good rebirth but also will end dukkha.

① Near death painful feeling will arise you don’t want to be separated with family members and wealth so become fear with displeasure, sorrow, lamentation, pain and grief. This is because not knowing that death is the truth of dukkha-maranaṁ pi dukkha saccaṁ By not knowing become attachment and can’t let go of wives, children and wealths. Mind with fear leads to sorrow, lamentation, pain and displeasure.

②Taking one’s own khandha as self (atta) and become fear near death.
③Fear comes from the unwholesome actions (akusala kammas) which had done before. Thinking about things one had wasted time with it.

④Don’t know the beginning and the ending of D.A process (i.e, ignorance →volitional formation and birth→aging and death). Don’t know both, such as where I came from and where I’ll go. Don’t have faith in the Buddha, Dhamma and Sangha, and near death doubt comes in.

You all understand the D.A process. Contact (phassa) conditions feelings (vedana), after contact ceases and feeling also ceases — in this way contemplate the impermanence of feeling. With the Path Knowledge arises birth aging and death can’t arise. So, you die with no doubt.

The 4 fearless persons are the result of vipassanā practice, with the contemplation of impermanence, dukkha and not-self. They are sure to good rebirths and for ending dukkha. I urge you all to die with the practice. Also encourage your parents, family members and friends to do it. With this in the next life will finish the practice.

These were taught by the Buddha. So have faith in it. Never let go of vipassanā practice. A person died with smile, the head turned to the right side, the complexion was clear and had a pleasant look. These were the causes of seeing the good rebirth and the power of Nibbāna. Die with an ugly face can be born in one’s home as lizard, cockroach and dog.

From now on you have to practice for the overcoming of feelings. At near death these feelings will come. When you see the cessation of feelings, as feeling ceases so too craving also ceases-(Vedana nirodha→tanhā nirodho), and then the Path knowledge appears.

Running in circle is the ugly death. Smiling death is cutting off the circle. Near death don’t let yourself in shame for others to see your situation. The corpse itself is showing the sign of it. Even in your life you had done good merits such as building monastery, lake and shrine (ceti).

But in near death you can’t remember them, if the painful feelings are becoming very srong. Vedana is sticking to the khandha. you have to insert knowledge between feelings (i.e, between each feeling). Feeling is passing away. The inserting knowledge is the path factors(magga). Vedana and nyan have to go in this way. Feelings are never existing in continuity. Only exist as rise and fall.

So you will see the passing away. Is it still in pain, numbness and aches? After seeing them a lot become disenchantment. Without them will be cool. Then nyan making a decision as it’s only the truth of dukkha. And then feeling comes to an end. Vedana and khandha end together at the place, and Nibbāna appears. This is a person dies with the freedom from the round of existence.

So, he has to smile. All of you have listened to my talks and at the time of death will know what happen. If you die with an ugly face what a shame! So, try hard not to become like this.