守候與觀察
原題： Watching and Observing
開示日期： 1961 年 3 月 31 日
《相應部》SN 22.89〈差摩經〉記載，一次法談使說法者差摩比丘與聽法的六十位長老都斷盡諸漏。我提醒你們：耳朵聽開示時，智慧要同時轉向自己的身心。這類聽法即觀法的故事，在《尼柯耶》中不只一例。
五蘊會把本性顯示給你。無常存在，就顯示無常；苦與無我存在，也顯示苦與無我。耳朵聽老師所說，智慧轉回身體驗證，兩者輪流配合。你是否喜歡這些教法，不是判定真假的重點，因為凡夫帶著想顛倒、心顛倒與見顛倒。
三種顛倒各對四種對象發生：把無常看成常，把苦看成樂，把無我看成我，把不淨看成淨，共成十二種顛倒。
應依佛陀所教，再由五蘊親自顯示作確認，不要只跟隨自己的欲望。被顛倒影響的人，自然不喜歡無我與不淨等教法；好比病人因病而厭惡苦藥，不表示藥本身錯誤。顛倒減弱後，對真實法的抗拒也會減少。
禪師接著依佛陀與舍利弗的教導指示實修，並誦出一首歸於舍利弗的偈：「應審察此身，反覆遍知它；看見身的自性後，你們將作苦的終結。」
先守候身體，再觀察它。要觀多久？以自然呼吸安住，反覆守候與觀察，直到五蘊顯示自身本性。我要你們看見的，就是無常、苦、無我與不淨。
佛陀所教與五蘊親自顯示，應當相同。凡生起又消失的，就是無常；五蘊生滅中沒有一個人或眾生。疼痛在這裡生起，也在這裡消失；聽覺、嗅覺等同樣依門境生起後滅去。實際修行能使你確定它是真實，這便成為正見。
佛法不只是拿念珠口誦，而是用來守候、觀察的實踐之法。舍利弗說，如實看見便能走向苦的終結。現象不依你原有見解而存在，生起後仍照其本性滅去；只有守候與觀察的人能親見。任何現象生起，智慧隨後知道，這就是守候與觀察。我特別解釋清楚，是擔心你們被文字誤導，以為先由五道支造出一個觀察心，然後無常才在後面出現。實際上，是無常現象先顯示，觀智隨後如實知。
例如《念住經》說：「行走時，知道『我正在行走』。」行走現象是所知，正知隨之了知。前面的法顯示什麼，後起智慧便守候、觀察什麼。這需要正精進與正念持續，又以智慧審察；也就是定學與慧學互相支持。
剛開始可能難以及時抓住；一旦清楚掌握一種所緣，便會逐漸容易。佛陀所教與五蘊所顯示互相符合，正見便生起；正見也與正思惟、正精進、正念、正定等其他四支共同運作，形成觀智。五蘊始終在說法，困難只是我們沒有聽見。
禪師接著引用《法句經》Dhp 277：「一切諸行無常；以智慧如實看見時，便對苦厭離；這是清淨之道。」
「一切諸行無常」是所觀之法；「以智慧如實看見」是觀察之心，兩句非常適合用來掌握內觀。開始時，可先覺知入息、出息；當其他五蘊現象清楚顯現，便暫離呼吸，觀察當下最顯著者。若沒有其他明顯現象，再回到出入息。守候呼吸時，身體可能這裡發癢、那裡疼痛，或心跑到別處；這些正是五蘊在呼喚。此時便「以智慧如實看見」，觀察它的生滅。
要跟隨到何時？直到反覆如實知苦而生起厭離。起初由五項觀修道支辨知無常，繼而對五取蘊厭離；當離貪與觀智成熟，完整出世間八正道現前。
此時道心看見什麼？原講說「五蘊消失，涅槃生起」；更準確地說，是五蘊不再作道心所緣，無為涅槃現為所緣。現世五蘊尚未物理消失，卻已由道智斷除相應執取；這就是「清淨之道」。
中文譯校說明
1. 《相應部》SN 22.89〈Khemakasutta〉 中，差摩比丘已斷五下分結，卻仍有細微「我是」之慢、欲與隨眠；法談後，他與六十位長老都斷盡諸漏。它顯示說法者與聽者都可在如實觀察中進一步證悟。
2. 十二顛倒由 saññā-vipallāsa、citta-vipallāsa、diṭṭhi-vipallāsa 三類，分別對常、樂、我、淨四種顛倒內容排列而成，是南傳經論常用分類。
3. 原稿歸於舍利弗的 Kāyaṃ imaṃ sammasatha... 偈沒有提供確切經號；本文依原稿保留，但不把它確定標成某一部巴利經的原文。
4. Sabbe saṅkhārā aniccā... 四句出自 《Dhp》 277，本是一首完整偈頌，不是四條各自獨立的修行規則。禪師把前兩句配作所緣與觀心，是實修解釋。
5. 「現象在前、觀智在後」是南傳剎那心與觀心法的說明。這不表示正念只能事後回憶；修行要求正念盡可能貼近現前經驗，只是所緣心與觀察心不被視為同一剎那。
6. 厭離 nibbidā 不是厭惡身體或消極厭世，而是如實知有為法不能提供安穩後，對其離染、離貪。
7. 原稿說五蘊消失、Nibbāna arises，正文已依無為法不生不滅及證悟後現世五蘊仍存的教理校正。
[20] Watching and observing
31st March 1961
This teaching was leading the preacher and the listeners all became arahants. (referred to the Khemaka Sutta) I remind you as the ears listen to the talk and nyan pay attention to the body. This reference came from this kind of story (There were many in the Nikāya) The body will show you what it has to show.
Anicca exists and shows anicca. Dukkha and anatta exist and shows dukkhas and anatta. Ears and nyan are going around in turn. You like it or not is not the main point. Because you have the 3 mistakes of saññā, citta, and ditthi vipallāsas with you
[Vipallāsa is inversion. There are 12 of them; inversions of perception, knowing and view. These 3 are concerning with 4 things. Take impermanence as permanence, dukkha as happiness, not-self as self and loathsomeness as beauty. So totally there are 12 inversions].
You have to follow what the Buddha taught and what the khandha telling you as a confirmation. Don’t follow your own desire. You are crazy, so don’t like it. But the nature of the Dhamma is true. For e.g, the majority of people don’t like the teachings of loathsomeness and not-self. If the 3 mistakes are gone you’ll not like all of them. It’s the same as a sick man, don’t like whatever medicine you give him. Because of the illness, he doesn’t like it.
(Sayadaw continued to give instruction on practice based on the teachings from Ven. Sariputta and the Buddha) For the practice-(Then he recited the verses by Ven. Sariputta) “Kayamimaṁ samastha, parijhanatha punapunaṁ, kayesabhavuṁ viditavana, dukkhassantaṁ karisatha.”
Watching the body and observe it. How long have to be observed? You watch at it with a normal breathing. Sariputta said that had to be watched and observed it again and again. Then the khandha will tell its nature. I’ll tell you the nature of impermanence, dukkha, not-self and loathsomeness.
What the Buddha taught and what the khandha told you were the same thing. Whatever arising and disappearing are impermanent. Khandha arising and khandha disappearing are not a person nor a being. It’s paining here and disappearing here. Hearing is at here and it disappears at here. Smelling is at here and disappears at here. With practice can make the dicision as it’s true and becoming right view. It’s not the dhamma for using the rosary beads.
The dhamma is for watching and observing. This is a practical dhamma. Sariputta said that if we saw this and dukkha would end. It’s not according with your view and disappears there.
The person with watching and observing will see it. Whatever is arising and following after with knowing is watching. I am explaining to you clearly. Because I am worrying of your mistaken idea in the letters. My worry is you are taking the watching with the 5 path factors (5 maggan) and anicca appears after. The reality is anicca appears first and nyan follows behind or after.
For an example, gaccamiti paccanati—if going just knowing it as going. In this phrase going is before and knowing is after. What the preceding dhamma shows you and know it behind with the watching. Persistent with mindfulness and observe with paññā(viriya, sati, paññā/the same as samādhi and paññā).
The first point may be difficult to catch. If you can catch up with one of them and become easier. What the Buddha taught and the khandha shows you are in accordingly and becomes right view. It is not alone but together with the other 4 factors. This is vipassanā knowledge. The khandha is always telling you. But the difficulty is we don’t listen to it.
(Note: The 4 verses of practice by the Buddha were:—
1.Sabbe saṅkhāra aniccati—All conditioned phenomena are impermanent.
2.Yada paññāya passati—When it show its impermanence and observe with pāññā.
3.Attha nibbindati dukkhe—By understanding dukkha and become disenchantment with it.
4.Esa maggo visudhiya—After disenchantment and dukkha will end. This is the way to the purification or Nibbāna.)
(Sayadaw recited the first and second verses) “Sabbe saṅkhāra aniccati— Yada paññāya pasasti” These are in practice equal to the object of insight and the contemplative mind. For insight practice these Pali verses are very good. First, you watch the in breath and out breath. When the khandha shows you leave the breath and observe whatever arises. If nothing arises do the ānāpāna (watching the breath).
The body will show you anicca. If nothing is clear just do the ānāpāna. By watching the breath, the body may be itching here and aching there or the mind is running away. These are the khandha calling at you. At that time, yada paññāya passati—contemplate with paññā.
You need to ask as; “How long I have to follow it?” If you become disenchantment with it, is enough. First you discern impermanence with the 5 path factors (maggaṅga). After that become disenchantment with the 5 path factors. At the time when you don’t want it and the Path Knowledge arises with the 8 path factors.
At the time you don’t want it and what will you see? This khandha will disappear. The 5 khandhas disappear and Nibbāna arises. Esa maggo visudhiya—you get the purification or Nibbāna.
莫哥禪師佛法開示 - 第五部
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Nalorakk
- 文章: 608
- 註冊時間: 2017-03-03, 08:00
用來實修，還是只供誦念？ ｜ For Practice or Reciting
用來實修，還是只供誦念？
原題： For Practice or Reciting
開示日期： 1961 年 5 月 1 日至 2 日
〔英譯者按：禪師以佛法功德作這兩次開示。許多佛教徒在禮拜儀式中誦念這些功德，卻未必清楚其義。佛法有系統而重實踐，需要學習、思惟、觀察並付諸修行；實行後，心會變得明敏、有智慧與穿透力。〕
第一講
我請你們修內觀，是要親自看見、現前驗證。五取蘊具有苦諦，你卻從未真正看見；過去只看見「這是男人、這是某個人、漂亮、醜陋」等世俗外相。世俗名稱可以正常使用，錯誤在於只見名稱與外表，從未看見其內在五蘊的生滅、老、病、死。
輪迴中，你把時間耗在老病死的危險裡，沒有看見真正值得看的苦與苦滅；反而反覆追逐不值得黏著的外相，因而承受許多苦。今天所需要的已很清楚：你需要現前親見。
優波婆那尊者曾問佛陀，佛法如何是「現前可見」。在《相應部》SN 35.70 中，佛陀回答：比丘看見色時，如實經驗所見，內在若沒有對色的貪，也清楚知道「我內在對色無貪」；其他根門也同樣如此。這是別人替你說的，還是自己直接知道的？當然是親自知道，因此能成為如實知法。
只有實修才能如此知道。《增支部》AN 6.48 也以相近方式說明佛法可現前驗證。今天你要用自己的智慧清楚看見。
例如看見色境後，依對象與舊習，愛戀心可能在眼識之後生起。應以現前驗證的方式檢查：這顆愛戀心有何本性？以智慧觀察，便發現它生起後已滅，不再存在。
愛戀心的生與滅，使苦諦的生滅在心中顯露；這不是聽別人轉述，而是自己看見。你看見它生來即朝死亡，最後滅去。任何心生起，都檢查它是否仍在，最後會發現先前心已不在；這是在觀察自己的剎那死亡。
第一顆所觀心生起時，世俗生命依它而相續；它滅後，第二顆觀察心才生起。這可稱為看見自己的心死。若智慧如實跟上，渴求後有的心不生起；四聖諦的工作方向也在此顯現。
已滅的五取蘊現象屬苦諦；如實觀察的道支履行道諦；渴愛、取、業沒有接續，是集因未在當下形成；因而不再製造未來五蘊，朝滅諦前進。嚴格說，凡夫觀修是在隨順四諦，只有出世間道智才於同一剎那圓滿知苦、斷集、證滅、修道四項功能。現前親見的力量不小。每次正確觀察都朝四諦方向前進；這仍是世間觀智，直到道智以涅槃為所緣，才是出世間現觀。佛法「不待時節」，也表現在每次見無常時，渴愛、取與業當下沒有跟上，立即得到離煩惱的利益。
凡夫的心很容易改變。禪師講了一則舍利弗與優婆塞同行的幽默故事：優婆塞原想供養袈裟，見舍利弗跳過第一條小溪，便失去一些恭敬，決定少供一件；又見他跳過第二條溪，再減一件。到第三條溪，舍利弗反而下水走過。優婆塞問原因，舍利弗回答，不願再使同行者的心受擾而轉成不善。這是後代故事，用來顯示凡夫信心尚不穩定。
沒有穿透四聖諦，信心仍可能隨小事動搖；沒有現前親見，佛法不待時節的利益也不能親自體會。禪師另舉若干故事說明，未證聖道以前，信心與再生方向仍可能變動。
第二講
佛陀曾帶比丘到陡峭高崖，有比丘向下看而驚恐。佛陀說，墜下懸崖至多死一次；比這更可怕的，是不知四聖諦。不了解真諦，又隨欲造作，便不能脫離再生；所有努力最後仍落回苦諦。
怎樣知道真諦？必須辨知無常，而內觀正是用來觀察無常。例如想睡的心生起，觀察它現在還存在嗎？會看見先前心已不在。它因生起而走向滅去，像生後即死，連一小片固定實體也不留下。
還有比這種不能維持的五取蘊更可靠的安樂嗎？如實知道，便生起隨順真諦的智慧。反覆觀察，對真諦的理解逐漸成熟；完全不修時，只由集與苦兩諦支配，苦因製造苦果。
修內觀，則培育道諦並朝滅諦前進。若不觀察想睡的心，便可能由受與欲求接上渴愛、取與業。某次意志行為雖已滅去，卻能在渴愛與取等條件支持下留下未來果報可能；這不是有一團「業力物質」被貯藏，而是因果效力在條件具足時成熟。所以，不要只怕一個抽象的業，更應畏懼使不善業反覆形成、成熟的苦集渴愛。佛陀正因如此教導渴愛是苦因。
接著說「來見」：來，親自觀察。禪師把「來」配作所緣，把「見」配作觀察，作為內觀口訣。五蘊法在呼喚，你卻常以渴愛跟上。
例如黑暗中被蚊子叮，若立即懷著瞋心拍打，便可能造不善業；但是否因此投生惡趣，仍依意志強度與其他業因，不能由一次動作直接斷定。禪師用誇張對比說：人們造不善、走向苦趣時像走直線，毫不遲疑；要去涅槃時卻走曲線，找出許多理由拖延，即使修也不直截精進。
我們應改以智慧走向解脫。起初，苦諦透過一個個身心生滅反覆呼喚；觀智成熟後，苦的止息成為道心所證。佛法功德不是只供口誦，而是要在這條實修道路上親自驗證。
中文譯校說明
1. 《相應部》SN 35.70〈Upavāṇasandiṭṭhikasutta〉 以見聞覺知時如實知道內在沒有相應貪染，說明法如何現前可見；《增支部》AN 6.48〈Dutiyasandiṭṭhikasutta〉 則問內在有貪、瞋、癡等法時是否如實知道，有相反狀態時是否也如實知道。
2. 世俗上的男人、女人、人物、美醜並非全然「不存在」；它們是依五蘊、關係與語言施設成立。內觀所破的是把施設背後想成常住、獨立的實體我。
3. 凡夫觀察時可說隨順四聖諦，但原稿把一次觀心直接配成四諦已全部現前，容易過度。出世間道智才在同一剎那圓滿履行知苦、斷集、證滅、修道。
4. 原稿一度誤寫 kāliko 卻解作不待時節；正確佛法功德是 akāliko。它不是保證一修便立刻證果，而是說法的真實可當下驗證，善修也能立即減少煩惱。
5. 舍利弗跳溪與比丘臨崖的故事，原稿沒有提供可核對的巴利經號，可能來自註釋或口傳；正文保留其勸誡功能，不把細節確定標作經藏本文。
6. 業的果報能力不是一種不滅實體或能量物質。意志行為已無常滅去，仍可依因果相續在條件具足時結果；渴愛與取是再生的重要條件，卻不是所有業成熟的唯一條件。
7. 拍蚊動作若含殺意屬殺生不善業，但一次行為不等於必然墮惡趣。原講「直線去惡趣、曲線去涅槃」是幽默而強烈的精進勸勉。
[21] For practice or reciting
1st to 2nd May 1961
[Sayadaw was using the qualities of Dhamma to give these talks. Most Buddhists are using it for chanting at pujas, even may be they do not know the meanings very clear. The Buddha-Dhamma is very systematic and practical. It needs to be study, reflect, contemplate and put into practice. The results are remarkable. The mind becomes intelligent, wise and penetrative].
T1
Ask you to do vipassanā is to see it for yourself—sanditthiko. The khandha has the truth of dukkha, but you don’t see it, or never have seen it before. You see only what is not exist, such as this is a man, a person, beautiful, ugly, etc. Only see the outer forms. You were wasting your time in saṁsāra with the danger of aging, sickness and death. In the whole saṁsāra you had not seen what was good to see.
In the same way you had seen what was not good to see and suffered a lot before. Today what do you need is very clear. You need sanditthiko (see the Salayatana Samyutta, a teaching the Buddha gave to Ven. Upavana).
Ven.Upavana asked the Buddha: “What is sanditthiko? I want to know it” The Buddha answered: “If lobha arises in you, have to know it. Dosa, moha arise also have to know it, etc.”
Is this what others say or knowing by oneself? This becomes knowing the truth. Only by practice you can know it. In the Aṅguttara Nikāya a brahman asked about sanditthiko. Today you’ll see it clearly with your own knowledge. For e.g, you see a form. In the seeing, the mind with affection will come to you (i.e, depending on the types of objects). After the seeing consciousness, and the affectionate mind arises.
You have to examine it with sanditthiko. What is the nature of the affectionate mind. By examining with knowledge and you see it as not existing. Because the mind of affection arises and passes away. The rise and fall of dukkha sacca becomes apparent in the mind. This, you see it by youself. You see it as it’s arising for dying and its death. Whatever arising, examine it as it exists or not. You’ll find it as not exists. You are examining your own death.
First, you are alive with the arising mind. Second you are alive with the examining mind. Only after the first mind is passing away and the examining mind can arise. This is a person seeing his own death. Craving for becoming not arises. The 4 Noble Truths are happening at the time of seeing one’s own death.
One’s own death is the truth of dukkha (dukkha sacca). The seeing is the truth of the path (magga succa). Tanhā, upadānā and kamma not arise is the truth of the cause (samudaya sacca). Next khandha not continues to arise is the truth of cessation (nirodha sacca). The power of direct seeing is indeed not small.
Every contemplation enters the 4 Noble Truths. This is the mundane truth. At the time enter Nibbāna also the 4 Noble Truths. It’s a kāliko-non-temporal or giving the result without delay. By seeing impermanence tanhā, upadānā and kamma not follow behind. This is non-temporal.
Worldling mind is changing. (Sayadaw told the funny story of Ven.Sariputta and an upasaka) An upasaka went a journey with Ven. Sariputta. He had a plan of offering robes for him. On the journey, Sariputta crossed the first small stream by jumping over it. The upasaka saw that and lost respect and decided to reduce one robe for offering.
After sometime they encountered again a second stream and Sariputta crossed it again by jumping over it. The upasaka reduced another robe. Later they encountered a third stream, but instead of jumping Sariputta went down and walking through it. The upasaka asked him why he walked through it. Sariputta answered was he didn’t want his mind to be disturbed and became unwholesome.
Without penetration of the 4 Noble Truths faith never becomes stable. No sanditthiko arises and akāliko never happens. Without the getting of sanditthiko, faith and rebirth are never in a stable stage. (He gave some stories of them.)
T2
The Buddha took some monks to a very high steep mountain cliff. A monk looked down and exclaimed with a fright. The Buddha said that fall into the steep cliff only died once. There was something more terrible than that. This was not knowing the Noble Truths. Without knowing and doing things out of desire will not free from birth. These doing things are only for the truth of dukkha.
How to know the truth? You have to know impermanence. By doing vipassanā will discern impermanence. For e.g, the mind of wanting to sleep arises. Contemplate it as exist or not exist. You’ll see it as not exists. It’s born and die. Because it is arising and disappearing.
Is there any dukkha bigger than that? Even you can’t find any pieces of it left behind. You get the saccanulomika nyan—knowledge of knowning the truth. With a lot of contemplation is knowing the truth. Without the practice you are surviving with the 2 truths of the cause and the suffering (result) (i.e, samu- daya and dukkha saccas).
By doing vipassanā get the 2 truths of freedom from the existence; i.e, cessation and the path (nirodha and magga saccas). Not contemplate the mind of wanting to sleep and continue to tanhā, upadāna and kamma. This kamma passes away but not its energy. It was stored by lobha /tanhā. If tanhā not dies and the kammic energy not dies away.
This point is very important. So don’t be afraid of kamma, but intead must afraid the cause(samadaya). Therefore the Buddha taught that Samudaya was the cause of dukkha(here tanhā) (continued the qualities of Dhamma) Ehi-passiko—Come and contemplate. Ehi is the object and passiko is the contemplation. This is vapassanā. The dhamma is calling you but you go with tanhā.
Example, in the dark bitten by mosquito and you go and slap it with the hand. This is going to the planes of misery. People are going to the planes of misery in a straight line, but to Nibbāna in a curved line. We must go there with knowledg. At first, the truth of dukkha is calling at you a lot. At the end the truth of cessation will call you.
(Here, Sayadaw used the two words straigh line and curved line as followed. Human beings are easy and willing to do unwholesome things straight away—straight line. But for ending dukkha give many reasons, not easy and willing to do the practice. Even doing the practice, usually not straight forward—i.e, curved line)
原題： For Practice or Reciting
開示日期： 1961 年 5 月 1 日至 2 日
〔英譯者按：禪師以佛法功德作這兩次開示。許多佛教徒在禮拜儀式中誦念這些功德，卻未必清楚其義。佛法有系統而重實踐，需要學習、思惟、觀察並付諸修行；實行後，心會變得明敏、有智慧與穿透力。〕
第一講
我請你們修內觀，是要親自看見、現前驗證。五取蘊具有苦諦，你卻從未真正看見；過去只看見「這是男人、這是某個人、漂亮、醜陋」等世俗外相。世俗名稱可以正常使用，錯誤在於只見名稱與外表，從未看見其內在五蘊的生滅、老、病、死。
輪迴中，你把時間耗在老病死的危險裡，沒有看見真正值得看的苦與苦滅；反而反覆追逐不值得黏著的外相，因而承受許多苦。今天所需要的已很清楚：你需要現前親見。
優波婆那尊者曾問佛陀，佛法如何是「現前可見」。在《相應部》SN 35.70 中，佛陀回答：比丘看見色時，如實經驗所見，內在若沒有對色的貪，也清楚知道「我內在對色無貪」；其他根門也同樣如此。這是別人替你說的，還是自己直接知道的？當然是親自知道，因此能成為如實知法。
只有實修才能如此知道。《增支部》AN 6.48 也以相近方式說明佛法可現前驗證。今天你要用自己的智慧清楚看見。
例如看見色境後，依對象與舊習，愛戀心可能在眼識之後生起。應以現前驗證的方式檢查：這顆愛戀心有何本性？以智慧觀察，便發現它生起後已滅，不再存在。
愛戀心的生與滅，使苦諦的生滅在心中顯露；這不是聽別人轉述，而是自己看見。你看見它生來即朝死亡，最後滅去。任何心生起，都檢查它是否仍在，最後會發現先前心已不在；這是在觀察自己的剎那死亡。
第一顆所觀心生起時，世俗生命依它而相續；它滅後，第二顆觀察心才生起。這可稱為看見自己的心死。若智慧如實跟上，渴求後有的心不生起；四聖諦的工作方向也在此顯現。
已滅的五取蘊現象屬苦諦；如實觀察的道支履行道諦；渴愛、取、業沒有接續，是集因未在當下形成；因而不再製造未來五蘊，朝滅諦前進。嚴格說，凡夫觀修是在隨順四諦，只有出世間道智才於同一剎那圓滿知苦、斷集、證滅、修道四項功能。現前親見的力量不小。每次正確觀察都朝四諦方向前進；這仍是世間觀智，直到道智以涅槃為所緣，才是出世間現觀。佛法「不待時節」，也表現在每次見無常時，渴愛、取與業當下沒有跟上，立即得到離煩惱的利益。
凡夫的心很容易改變。禪師講了一則舍利弗與優婆塞同行的幽默故事：優婆塞原想供養袈裟，見舍利弗跳過第一條小溪，便失去一些恭敬，決定少供一件；又見他跳過第二條溪，再減一件。到第三條溪，舍利弗反而下水走過。優婆塞問原因，舍利弗回答，不願再使同行者的心受擾而轉成不善。這是後代故事，用來顯示凡夫信心尚不穩定。
沒有穿透四聖諦，信心仍可能隨小事動搖；沒有現前親見，佛法不待時節的利益也不能親自體會。禪師另舉若干故事說明，未證聖道以前，信心與再生方向仍可能變動。
第二講
佛陀曾帶比丘到陡峭高崖，有比丘向下看而驚恐。佛陀說，墜下懸崖至多死一次；比這更可怕的，是不知四聖諦。不了解真諦，又隨欲造作，便不能脫離再生；所有努力最後仍落回苦諦。
怎樣知道真諦？必須辨知無常，而內觀正是用來觀察無常。例如想睡的心生起，觀察它現在還存在嗎？會看見先前心已不在。它因生起而走向滅去，像生後即死，連一小片固定實體也不留下。
還有比這種不能維持的五取蘊更可靠的安樂嗎？如實知道，便生起隨順真諦的智慧。反覆觀察，對真諦的理解逐漸成熟；完全不修時，只由集與苦兩諦支配，苦因製造苦果。
修內觀，則培育道諦並朝滅諦前進。若不觀察想睡的心，便可能由受與欲求接上渴愛、取與業。某次意志行為雖已滅去，卻能在渴愛與取等條件支持下留下未來果報可能；這不是有一團「業力物質」被貯藏，而是因果效力在條件具足時成熟。所以，不要只怕一個抽象的業，更應畏懼使不善業反覆形成、成熟的苦集渴愛。佛陀正因如此教導渴愛是苦因。
接著說「來見」：來，親自觀察。禪師把「來」配作所緣，把「見」配作觀察，作為內觀口訣。五蘊法在呼喚，你卻常以渴愛跟上。
例如黑暗中被蚊子叮，若立即懷著瞋心拍打，便可能造不善業；但是否因此投生惡趣，仍依意志強度與其他業因，不能由一次動作直接斷定。禪師用誇張對比說：人們造不善、走向苦趣時像走直線，毫不遲疑；要去涅槃時卻走曲線，找出許多理由拖延，即使修也不直截精進。
我們應改以智慧走向解脫。起初，苦諦透過一個個身心生滅反覆呼喚；觀智成熟後，苦的止息成為道心所證。佛法功德不是只供口誦，而是要在這條實修道路上親自驗證。
中文譯校說明
1. 《相應部》SN 35.70〈Upavāṇasandiṭṭhikasutta〉 以見聞覺知時如實知道內在沒有相應貪染，說明法如何現前可見；《增支部》AN 6.48〈Dutiyasandiṭṭhikasutta〉 則問內在有貪、瞋、癡等法時是否如實知道，有相反狀態時是否也如實知道。
2. 世俗上的男人、女人、人物、美醜並非全然「不存在」；它們是依五蘊、關係與語言施設成立。內觀所破的是把施設背後想成常住、獨立的實體我。
3. 凡夫觀察時可說隨順四聖諦，但原稿把一次觀心直接配成四諦已全部現前，容易過度。出世間道智才在同一剎那圓滿履行知苦、斷集、證滅、修道。
4. 原稿一度誤寫 kāliko 卻解作不待時節；正確佛法功德是 akāliko。它不是保證一修便立刻證果，而是說法的真實可當下驗證，善修也能立即減少煩惱。
5. 舍利弗跳溪與比丘臨崖的故事，原稿沒有提供可核對的巴利經號，可能來自註釋或口傳；正文保留其勸誡功能，不把細節確定標作經藏本文。
6. 業的果報能力不是一種不滅實體或能量物質。意志行為已無常滅去，仍可依因果相續在條件具足時結果；渴愛與取是再生的重要條件，卻不是所有業成熟的唯一條件。
7. 拍蚊動作若含殺意屬殺生不善業，但一次行為不等於必然墮惡趣。原講「直線去惡趣、曲線去涅槃」是幽默而強烈的精進勸勉。
[21] For practice or reciting
1st to 2nd May 1961
[Sayadaw was using the qualities of Dhamma to give these talks. Most Buddhists are using it for chanting at pujas, even may be they do not know the meanings very clear. The Buddha-Dhamma is very systematic and practical. It needs to be study, reflect, contemplate and put into practice. The results are remarkable. The mind becomes intelligent, wise and penetrative].
T1
Ask you to do vipassanā is to see it for yourself—sanditthiko. The khandha has the truth of dukkha, but you don’t see it, or never have seen it before. You see only what is not exist, such as this is a man, a person, beautiful, ugly, etc. Only see the outer forms. You were wasting your time in saṁsāra with the danger of aging, sickness and death. In the whole saṁsāra you had not seen what was good to see.
In the same way you had seen what was not good to see and suffered a lot before. Today what do you need is very clear. You need sanditthiko (see the Salayatana Samyutta, a teaching the Buddha gave to Ven. Upavana).
Ven.Upavana asked the Buddha: “What is sanditthiko? I want to know it” The Buddha answered: “If lobha arises in you, have to know it. Dosa, moha arise also have to know it, etc.”
Is this what others say or knowing by oneself? This becomes knowing the truth. Only by practice you can know it. In the Aṅguttara Nikāya a brahman asked about sanditthiko. Today you’ll see it clearly with your own knowledge. For e.g, you see a form. In the seeing, the mind with affection will come to you (i.e, depending on the types of objects). After the seeing consciousness, and the affectionate mind arises.
You have to examine it with sanditthiko. What is the nature of the affectionate mind. By examining with knowledge and you see it as not existing. Because the mind of affection arises and passes away. The rise and fall of dukkha sacca becomes apparent in the mind. This, you see it by youself. You see it as it’s arising for dying and its death. Whatever arising, examine it as it exists or not. You’ll find it as not exists. You are examining your own death.
First, you are alive with the arising mind. Second you are alive with the examining mind. Only after the first mind is passing away and the examining mind can arise. This is a person seeing his own death. Craving for becoming not arises. The 4 Noble Truths are happening at the time of seeing one’s own death.
One’s own death is the truth of dukkha (dukkha sacca). The seeing is the truth of the path (magga succa). Tanhā, upadānā and kamma not arise is the truth of the cause (samudaya sacca). Next khandha not continues to arise is the truth of cessation (nirodha sacca). The power of direct seeing is indeed not small.
Every contemplation enters the 4 Noble Truths. This is the mundane truth. At the time enter Nibbāna also the 4 Noble Truths. It’s a kāliko-non-temporal or giving the result without delay. By seeing impermanence tanhā, upadānā and kamma not follow behind. This is non-temporal.
Worldling mind is changing. (Sayadaw told the funny story of Ven.Sariputta and an upasaka) An upasaka went a journey with Ven. Sariputta. He had a plan of offering robes for him. On the journey, Sariputta crossed the first small stream by jumping over it. The upasaka saw that and lost respect and decided to reduce one robe for offering.
After sometime they encountered again a second stream and Sariputta crossed it again by jumping over it. The upasaka reduced another robe. Later they encountered a third stream, but instead of jumping Sariputta went down and walking through it. The upasaka asked him why he walked through it. Sariputta answered was he didn’t want his mind to be disturbed and became unwholesome.
Without penetration of the 4 Noble Truths faith never becomes stable. No sanditthiko arises and akāliko never happens. Without the getting of sanditthiko, faith and rebirth are never in a stable stage. (He gave some stories of them.)
T2
The Buddha took some monks to a very high steep mountain cliff. A monk looked down and exclaimed with a fright. The Buddha said that fall into the steep cliff only died once. There was something more terrible than that. This was not knowing the Noble Truths. Without knowing and doing things out of desire will not free from birth. These doing things are only for the truth of dukkha.
How to know the truth? You have to know impermanence. By doing vipassanā will discern impermanence. For e.g, the mind of wanting to sleep arises. Contemplate it as exist or not exist. You’ll see it as not exists. It’s born and die. Because it is arising and disappearing.
Is there any dukkha bigger than that? Even you can’t find any pieces of it left behind. You get the saccanulomika nyan—knowledge of knowning the truth. With a lot of contemplation is knowing the truth. Without the practice you are surviving with the 2 truths of the cause and the suffering (result) (i.e, samu- daya and dukkha saccas).
By doing vipassanā get the 2 truths of freedom from the existence; i.e, cessation and the path (nirodha and magga saccas). Not contemplate the mind of wanting to sleep and continue to tanhā, upadāna and kamma. This kamma passes away but not its energy. It was stored by lobha /tanhā. If tanhā not dies and the kammic energy not dies away.
This point is very important. So don’t be afraid of kamma, but intead must afraid the cause(samadaya). Therefore the Buddha taught that Samudaya was the cause of dukkha(here tanhā) (continued the qualities of Dhamma) Ehi-passiko—Come and contemplate. Ehi is the object and passiko is the contemplation. This is vapassanā. The dhamma is calling you but you go with tanhā.
Example, in the dark bitten by mosquito and you go and slap it with the hand. This is going to the planes of misery. People are going to the planes of misery in a straight line, but to Nibbāna in a curved line. We must go there with knowledg. At first, the truth of dukkha is calling at you a lot. At the end the truth of cessation will call you.
(Here, Sayadaw used the two words straigh line and curved line as followed. Human beings are easy and willing to do unwholesome things straight away—straight line. But for ending dukkha give many reasons, not easy and willing to do the practice. Even doing the practice, usually not straight forward—i.e, curved line)
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Nalorakk
- 文章: 608
- 註冊時間: 2017-03-03, 08:00
五蘊為薪，煩惱為火 ｜ Khandha Fuel with Kilesa Fire
五蘊為薪，煩惱為火
原題： Khandha Fuel with Kilesa Fire
開示日期： 1961 年 5 月 13 日
辨知無常的人已接近涅槃；若其他因緣成熟，可能不需很久。禪師把這項勸勉連到《自說》的教法：無常想成熟，無我想便穩固，進而拔除「我是」之慢，於現法證涅槃。
凡夫喜愛五蘊，還祈求再次取得它；聖者卻看見，取得五取蘊就像取得燃料，又讓煩惱之火有了燃燒處。十一種火持續燃燒：貪、瞋、癡，以及生、老、死、愁、悲、苦、憂、惱。
所以聽聞佛法，是要把迷惑之眼換成聖者之眼。從三十一界的輪迴觀察，凡有五取蘊之處都仍受火燒；只祈求任何一種五蘊，就像求取一堆新燃料。這是譬喻，不是說宇宙各界真的由物理火焰構成。煩惱火完全熄滅，是阿羅漢的漏盡；阿羅漢命終後不再有後有五蘊燃料，便是般涅槃。
五蘊是燃料，十一種煩惱與苦火是火；在凡夫的取著生命中，兩者互相支援。五蘊燃料屬異熟輪，是過去煩惱與業帶來的結果；煩惱火屬煩惱輪。兩輪共同運作。若把它們都當作可喜，就像以燃燒自己為樂。內觀修行則是在五蘊現象上，對治潛伏並現起的煩惱。
必須在五蘊上熄滅煩惱火，以道的清水滅火。既然燃料與火確實存在，也必有火滅的可能；苦與苦因可知，苦滅與道路也可親證。這不是虛構寓言。佛陀親自證知苦及苦滅，再教導眾生。涅槃確實可證，正如煩惱火確實能熄滅；但涅槃不是另造一個永恆五蘊或不死自我。
談涅槃以前，我先說明可怕的燃料與火。只想聽好消息的人，可能永遠不知道危險。過去每位佛陀出世時，都有許多人證悟；他們斷除後有後，沒有再回到輪迴。這不是說他們搬到宇宙中某個永久住處，而是再生條件已止息。
有些人想像宇宙中存在永久地方，讓永久眾生永遠居住；這仍可能是常見與有愛。佛法所說涅槃，不是一個常住我移往永恆世界。不知道取得五蘊就是取得燃料與火，是無明；取得後又樂著它，是渴愛。現在已抓到使輪迴延續的主犯，就應學習離開的方法。
可依已出離者的道路作榜樣。他們先從有為法離開取著：五蘊是有為法，如實見其生滅後生起厭離；對有為法離貪，便親證無為涅槃。
「有為」與「諸行」在此都指依條件生起的現象，範圍高度重疊。依南傳阿毗達磨，色由業、心、溫度、食物等條件生起；心依根門、所緣、前心等條件生起。名色都受他法制約，所以佛陀說：「一切諸行無常。」看見無常，便找到道路的起點。
對有為法厭離，表示已準備離開取著。原講說，當你不再想要諸行，名色便消失；應理解為成熟道智不再取五蘊為所緣，而以涅槃為所緣。證悟當下現世名色仍會持續，直到壽命終結。在修行智慧中，對燃料的執取與煩惱火逐步熄滅；到阿羅漢道，煩惱火完全止息。最後不再有後有燃料，便證入無人能使其生起或滅去的無為涅槃。
請記住三點：看見無常；由如實知苦而厭離；由厭離走向離貪與不取。這樣，便確實朝涅槃前進。
中文譯校說明
1. 本講開頭可能取意自 《Ud》4.1〈Meghiyasutta〉：修無常想者建立無我想，拔除「我是」之慢，於現法證涅槃。這不是對每人「短期必證」的時間保證。
2. 十一種火與《相應部》SN 35.28〈Ādittapariyāyasutta〉相應：六內外處及相應識、觸、受受貪瞋癡之火，以及生老死、愁悲苦憂惱之火燃燒。
3. 五蘊作薪、煩惱作火是譬喻。阿羅漢證悟時先熄滅煩惱火，現世異熟五蘊仍持續；般涅槃後才不再有後有五蘊燃料。
4. 過去證悟者「不再回來」是指後有再生止息，不支持一個常住靈魂移居永久天國。原題與正文談「不生不滅」時，應避免重新落入常見。
5. saṅkhata 是「有為、被造作的」，saṅkhāra 依語境可指諸行、有為造作或緣起中的行支。兩詞相關但不完全是可在所有句子互換的同一字。
6. 原稿說「名色消失」時到達涅槃，正文已分辨道心所緣改變、阿羅漢現世五蘊續存及般涅槃後不再後有三個層次。
7. 厭離與「不想要」必須來自智慧及離貪，不是厭世、自我憎恨或求自我斷滅。
[22] Khandha Fuel with Kilesa Fire
13th May 1961
A person discerns impermanence is near to Nibbāna. If the causes are conducive and it doesn’t take very long. This point came from the Udana Pali. Worldlings are happy with taking pleasure in the khandhas which they desire for it. For the noble ones (ariyans), these are getting the fuels and fire. Eleven types of fire are burning all the time.
Therefore listening dhamma talks are fixing the deluded eyes with the ariyan eyes. The 31 realms of existence are big piles of fire. With prayer for asking any khandha is only for the fuels.
Khandha fuels burnt out and kilesa fire gone out is Nibbāna. The 5 khandhas are fuels. The eleven types of fire is fire (e.g. lobha, dosa, moha, soka, etc.) They can’t seperate.
Fuels are vipaka vatta—the result of the round of existence. Fire is kilesa vatta— the defilement of the round of existence. Two vattas are going together. If you are happy with both of them and taking in pleasure to burn yourself. Vipassanā practice is battling with the kilesas latent in the khandha.
You have to extinguish the kilesa fire in the khandha. Must using the holy water of the path to extinguish it. If there are fuels and fire exist, and there must also exist the extinguishing of fire.
This is not a fable (i.e, just like other faiths and belief systems) This was known by the Buddha directly before and taught to the living beings. Nibbāna really exists as the fuels and fire have been extinguished.
Before talking about Nibbāna, first have to mention about the evil and terrible things. Doesn’t know the bad things who wants to like the good one. During the time of each one of the past Buddhas many had enlightened. Is there anyone of them come back?
(This is an important point for Buddhists to contemplate. Because some people have the idea that in the cosmos there are permanent places for permanent beings. This is an eternalist view and bhava tanhā. It’s defilements.)
Without knowing to get the khandha is getting the fuels and fire. This is ignorance. After getting and taking pleasure in it is craving/tanhā. Now, you have caught the culprit. I’ll show you the way out of it.
We have to take the examples of people who were going out from it before. They had left from saṅkhata. The 5 khandhas are saṅkhata dhamma. By seeing saṅkhata dhamma and , become disenchantment with it. And with the cessation of it, will reach asaṅkhata. Saṅkhata and saṅkhāra are the same (i.e, conditioned phenomena).
Form arises by action, mind, temperature and foods (kamma, citta, utu and ahara). Mind arises by arom and dvara (sense objects and sense doors). Therefore mind/body arise by the conditioning of other. Sabbe saṅkhāra anicca — All conditioned phenomena were impermanent as said by the Buddha. So if you discern impermanence and you find out the beginning of the path.
If become disenchantment with it you are ready to get out from it. If you want to free from saṅkhāra, mind/body (saṅkhāra) will disappear. In the practicing knowledge fuels and fire are extinguished.
You arrive to Nibbāna which is nobody can make it arises or disappears. Seeing impermanence, become disenchantment and not wanting of it will sure arrive to Nibbāna. Remember these 3 points.
原題： Khandha Fuel with Kilesa Fire
開示日期： 1961 年 5 月 13 日
辨知無常的人已接近涅槃；若其他因緣成熟，可能不需很久。禪師把這項勸勉連到《自說》的教法：無常想成熟，無我想便穩固，進而拔除「我是」之慢，於現法證涅槃。
凡夫喜愛五蘊，還祈求再次取得它；聖者卻看見，取得五取蘊就像取得燃料，又讓煩惱之火有了燃燒處。十一種火持續燃燒：貪、瞋、癡，以及生、老、死、愁、悲、苦、憂、惱。
所以聽聞佛法，是要把迷惑之眼換成聖者之眼。從三十一界的輪迴觀察，凡有五取蘊之處都仍受火燒；只祈求任何一種五蘊，就像求取一堆新燃料。這是譬喻，不是說宇宙各界真的由物理火焰構成。煩惱火完全熄滅，是阿羅漢的漏盡；阿羅漢命終後不再有後有五蘊燃料，便是般涅槃。
五蘊是燃料，十一種煩惱與苦火是火；在凡夫的取著生命中，兩者互相支援。五蘊燃料屬異熟輪，是過去煩惱與業帶來的結果；煩惱火屬煩惱輪。兩輪共同運作。若把它們都當作可喜，就像以燃燒自己為樂。內觀修行則是在五蘊現象上，對治潛伏並現起的煩惱。
必須在五蘊上熄滅煩惱火，以道的清水滅火。既然燃料與火確實存在，也必有火滅的可能；苦與苦因可知，苦滅與道路也可親證。這不是虛構寓言。佛陀親自證知苦及苦滅，再教導眾生。涅槃確實可證，正如煩惱火確實能熄滅；但涅槃不是另造一個永恆五蘊或不死自我。
談涅槃以前，我先說明可怕的燃料與火。只想聽好消息的人，可能永遠不知道危險。過去每位佛陀出世時，都有許多人證悟；他們斷除後有後，沒有再回到輪迴。這不是說他們搬到宇宙中某個永久住處，而是再生條件已止息。
有些人想像宇宙中存在永久地方，讓永久眾生永遠居住；這仍可能是常見與有愛。佛法所說涅槃，不是一個常住我移往永恆世界。不知道取得五蘊就是取得燃料與火，是無明；取得後又樂著它，是渴愛。現在已抓到使輪迴延續的主犯，就應學習離開的方法。
可依已出離者的道路作榜樣。他們先從有為法離開取著：五蘊是有為法，如實見其生滅後生起厭離；對有為法離貪，便親證無為涅槃。
「有為」與「諸行」在此都指依條件生起的現象，範圍高度重疊。依南傳阿毗達磨，色由業、心、溫度、食物等條件生起；心依根門、所緣、前心等條件生起。名色都受他法制約，所以佛陀說：「一切諸行無常。」看見無常，便找到道路的起點。
對有為法厭離，表示已準備離開取著。原講說，當你不再想要諸行，名色便消失；應理解為成熟道智不再取五蘊為所緣，而以涅槃為所緣。證悟當下現世名色仍會持續，直到壽命終結。在修行智慧中，對燃料的執取與煩惱火逐步熄滅；到阿羅漢道，煩惱火完全止息。最後不再有後有燃料，便證入無人能使其生起或滅去的無為涅槃。
請記住三點：看見無常；由如實知苦而厭離；由厭離走向離貪與不取。這樣，便確實朝涅槃前進。
中文譯校說明
1. 本講開頭可能取意自 《Ud》4.1〈Meghiyasutta〉：修無常想者建立無我想，拔除「我是」之慢，於現法證涅槃。這不是對每人「短期必證」的時間保證。
2. 十一種火與《相應部》SN 35.28〈Ādittapariyāyasutta〉相應：六內外處及相應識、觸、受受貪瞋癡之火，以及生老死、愁悲苦憂惱之火燃燒。
3. 五蘊作薪、煩惱作火是譬喻。阿羅漢證悟時先熄滅煩惱火，現世異熟五蘊仍持續；般涅槃後才不再有後有五蘊燃料。
4. 過去證悟者「不再回來」是指後有再生止息，不支持一個常住靈魂移居永久天國。原題與正文談「不生不滅」時，應避免重新落入常見。
5. saṅkhata 是「有為、被造作的」，saṅkhāra 依語境可指諸行、有為造作或緣起中的行支。兩詞相關但不完全是可在所有句子互換的同一字。
6. 原稿說「名色消失」時到達涅槃，正文已分辨道心所緣改變、阿羅漢現世五蘊續存及般涅槃後不再後有三個層次。
7. 厭離與「不想要」必須來自智慧及離貪，不是厭世、自我憎恨或求自我斷滅。
[22] Khandha Fuel with Kilesa Fire
13th May 1961
A person discerns impermanence is near to Nibbāna. If the causes are conducive and it doesn’t take very long. This point came from the Udana Pali. Worldlings are happy with taking pleasure in the khandhas which they desire for it. For the noble ones (ariyans), these are getting the fuels and fire. Eleven types of fire are burning all the time.
Therefore listening dhamma talks are fixing the deluded eyes with the ariyan eyes. The 31 realms of existence are big piles of fire. With prayer for asking any khandha is only for the fuels.
Khandha fuels burnt out and kilesa fire gone out is Nibbāna. The 5 khandhas are fuels. The eleven types of fire is fire (e.g. lobha, dosa, moha, soka, etc.) They can’t seperate.
Fuels are vipaka vatta—the result of the round of existence. Fire is kilesa vatta— the defilement of the round of existence. Two vattas are going together. If you are happy with both of them and taking in pleasure to burn yourself. Vipassanā practice is battling with the kilesas latent in the khandha.
You have to extinguish the kilesa fire in the khandha. Must using the holy water of the path to extinguish it. If there are fuels and fire exist, and there must also exist the extinguishing of fire.
This is not a fable (i.e, just like other faiths and belief systems) This was known by the Buddha directly before and taught to the living beings. Nibbāna really exists as the fuels and fire have been extinguished.
Before talking about Nibbāna, first have to mention about the evil and terrible things. Doesn’t know the bad things who wants to like the good one. During the time of each one of the past Buddhas many had enlightened. Is there anyone of them come back?
(This is an important point for Buddhists to contemplate. Because some people have the idea that in the cosmos there are permanent places for permanent beings. This is an eternalist view and bhava tanhā. It’s defilements.)
Without knowing to get the khandha is getting the fuels and fire. This is ignorance. After getting and taking pleasure in it is craving/tanhā. Now, you have caught the culprit. I’ll show you the way out of it.
We have to take the examples of people who were going out from it before. They had left from saṅkhata. The 5 khandhas are saṅkhata dhamma. By seeing saṅkhata dhamma and , become disenchantment with it. And with the cessation of it, will reach asaṅkhata. Saṅkhata and saṅkhāra are the same (i.e, conditioned phenomena).
Form arises by action, mind, temperature and foods (kamma, citta, utu and ahara). Mind arises by arom and dvara (sense objects and sense doors). Therefore mind/body arise by the conditioning of other. Sabbe saṅkhāra anicca — All conditioned phenomena were impermanent as said by the Buddha. So if you discern impermanence and you find out the beginning of the path.
If become disenchantment with it you are ready to get out from it. If you want to free from saṅkhāra, mind/body (saṅkhāra) will disappear. In the practicing knowledge fuels and fire are extinguished.
You arrive to Nibbāna which is nobody can make it arises or disappears. Seeing impermanence, become disenchantment and not wanting of it will sure arrive to Nibbāna. Remember these 3 points.
-
Nalorakk
- 文章: 608
- 註冊時間: 2017-03-03, 08:00
從地獄走向不死 ｜ From Hell to Eternity
從地獄走向不死
原題： From Hell to Eternity
開示日期： 1961 年 5 月 14 日
眾生長久在地獄、畜生、餓鬼、阿修羅四惡趣中浮沉，偶爾來到人間，如同暫時造訪；禪師因此把惡趣稱為凡夫的「長住之家」。這是強調惡趣危險與人身難得，不是說任何眾生會永久固定住在惡趣。
〔英譯者按：這點很值得思惟。在三十一界中，人間具有特殊重要性：佛陀在人間出世，人也有較完整的苦樂條件，可以造作多種業、聽聞與修習正法。
經典把業概括成黑業、白業、黑白業，以及不黑不白、導向業盡的業。最後一類不是普通善惡果報的混合，而是以八正道斷除造業輪轉。人間因此像行星系統中央的太陽，眾生從這裡依所造業前往不同去處。
惡趣受苦深重，修善機會稀少；天界等善趣享樂強，眾生也容易放逸。這並不表示其他界絕對不能生善心，而是人間苦樂交雜，尤其適合體會苦、培育善法並實修解脫。人生不應只用來追逐權力、財富、名聲與欲樂，而應盡量行善、學習並實踐佛陀教法。〕
禪師說，佛陀以智慧追查惡趣流轉的根源，看見邪見是極重要的危險因素。建寺等功德善業是一回事，潛伏的邪見又是另一回事；行善能帶來善果，卻不會自動根除身見。只要身見仍潛伏，即使善業先帶來人天果報，善果耗盡後仍不能保證永離惡趣。禪師把身見稱為「地獄種子」，因未證預流者仍可能在未來造下導向惡趣的業；而不是說身見本身必在下一生立刻把所有人拖入地獄。
地獄苦極為深重。眾生因不知真諦、受邪見支配而造惡，才可能遭遇這類果報。應先以緣起正見校正邪見，再作善業；若邪見未斷，善業通常仍屬輪迴中的善業，雖有善果，卻不能單獨使人出離生死。
在阿毗達磨分類中，與見相應的錯誤執取屬貪根心，因此禪師說邪見與貪相伴。受錯誤見解領導所造的業，可能導向惡趣；而任何再生，即使善趣，也仍屬苦諦範圍。
邪見如何從五蘊生起？關鍵在不如理作意。例如身體生起癢受，智慧本可觀察「有癢受生起」，心卻立刻執取成「我在癢」。在感受與注意之間，一個常住我被想像出來。
日常使用「我很癢」只是正常世俗語言，不會自動構成身見；真正的身見，是把五蘊認作我、我所，或認為有一個實體我擁有、位於、包含五蘊。禪師把這種深層執取稱為地獄種子，警告其危險。眼見、耳聞、想、心等每一項，也會被改寫成「我看、我想、這是我的心」。不如理作意令許多「我」生起；若進一步否定因果、合理化惡行，便更可能成為惡趣之因。預流者已由道智斷除身見，所以不再墮四惡趣。
禪師用風箏譬喻邪見：線軸上的長線像邪見，風箏像五蘊，風力像善業。善業之風可把風箏送上高處，但只要邪見之線仍牽引，眾生仍受見與業安排，在高下諸趣流轉。邪見斷除後，善業才更能轉成出輪迴的資糧。
不如理作意又像看鏡子時，把影像誤認為獨立的人；渴愛、慢與邪見隨之生起。鏡子如五蘊，誤認的影像如自我見，好比從未見過鏡子的幼兒被自己的影像嚇到，奔向母親。錯誤理解自己製造的影像，便反過來折磨自己。
應以如理作意校正：在自己與「鏡影」之間，真正顯示的是五蘊無常、苦、無我的特相。如此正確觀看，正見便生起。
我請你們觀五蘊無常，目的正是培育正見；正見現起時，邪見在當下不能現起，所謂地獄種子便受到削弱。只了解「身與心」的理論仍不夠，還要在實修中如實看見它們生滅、不受主宰。
善知識與聞法是建立正見的重要外緣，如理作意則是重要內緣。一般人離開正法指導確實容易迷失，但佛陀的自覺不能用普通弟子的學習模式衡量。
每次如理作意時，正見、正思惟、正精進、正念、正定等觀修道支共同運作。邪見若由聖道斷除，由它領導的渴愛、取與新業便不再形成；然而過去已造業不會因此全部「死亡」，仍可能在現世產生剩餘果報。確定不再取得惡趣五蘊，是預流者的道果特質。
道支各有功能。譬如一艘載人的船橫渡河流：船是八正道，所載重物是行者；此岸是苦諦，彼岸是滅諦涅槃，河流則是集諦的邪見與渴愛。登船、修道，才能越過河流，從惡趣危險走向不死。
中文譯校說明
1. 原題 "From Hell to Eternity" 的 "eternity" 若直譯「永恆」，容易暗示一個永恆自我或永恆住處。佛教較準確的用語是 amata（不死）與無為涅槃，故中文題名譯為「從地獄走向不死」。
2. 惡趣是凡夫「永久之家」是強烈勸誡。經典強調無始輪迴中惡趣眾生多、人身難得，但任何有情在惡趣的壽命仍是有為、有限，不是永遠不得離開。
3. 黑業、白業、黑白業、不黑不白而導向業盡的四分，見《中部》MN 57〈Kukkuravatikasutta〉。第四類是導向業盡的意志與八正道修習，原稿簡稱 vipassanā kamma 並不完整。
4. 原稿說惡趣只能受苦、天界只能享樂，所以都沒有造善機會，語氣過強。其他趣的能力與機會受限且差異很大，但經典仍有天人聞法、修善的記載；人間的特殊性在苦樂平衡與修道條件較完整。
5. 身見是惡趣風險的重要根源，但「凡墮地獄者都因邪見」「有身見必墮地獄」都過度。瞋、貪、殺生等多種重業可導向惡趣；身見的關鍵在於未證預流者尚無不墮保證。
6. 日常說「我癢、我的心」屬世俗語言，不等於當下必生 sakkāya-diṭṭhi。邪見在於把五蘊視為常住實我或我所，而非使用第一人稱代詞本身。
7. 正見在觀修心中生起，能暫時排除邪見；只有預流道才從根斷除身見。原稿說理解名色還不夠、必須見無常，有助強調實修，但聞思緣起正見仍是重要基礎。
8. 原稿說邪見一死，業、渴愛、取全都死亡，須分辨新因與舊果：聖道斷除相應邪見及由它領導的新造作，過去業仍可能在阿羅漢現世五蘊上成熟，直到般涅槃。
[23] From hell to eternity
14th May 1961
Living beings are floating and sinking in the 4 planes of misery. Human world is a place for temporary visit for them. The 4 planes of misery are their permanent homes.
[These things are very important for reflection. In the 31 realms of existence human world is a very significant and the most important place among them. A Buddha only appears to this world. Beings can create all sorts of kammas in this place.
Combine together only 4 types : positive kamma (wholesome), negative kamma(unwholesome) mixed kamma (wholesome and unwholesome mixed up) and neither positive nor negative kamma (vipassanā kamma). Therefore from here human beings take rebirths elsewhere. It’s like the sun in the centre of the planetary system.
As the sun light spreads out to everywhere. For the other planes of existence, the 4 planes of misery are only for suffering and no chances to create wholesome kamma. The other realms are planes of bliss and pleasure. Only for enjoyment. So, mostly no chances for create wholesome kammas.
Therefore human beings are not here for power, wealth, fame and seeking for sensual pleasure and enjoyments. But to create wholesome kamma as much as possible, study and practice for the teaching of the Buddha].
The Buddha was using his knowledge and observed as what was the root cause of all these misery. And he found out that it was ditthi—wrong views. Whatever merits such as building monastery etc. wholesome kamma is one thing and the seed of hell another thing.
They are different. Ditthi as latent defilement is going with the merits. After the power of wholesome kamma is finished it pulls the being down to the plane of misery. The seed of the hell is identity view (sakkāya ditthi). There is no dukkha greater than hell.
You get this suffering because of ditthi, not knowing the truth. Dispelling ditthi first and do the wholesome kamma later. Without ditthi falling away, kamma becomes vatta kamma (action for the round of existence). So you can’t free from the round of existence. Ditthi and lobha are together.
Therefore kamma leads by wrong view can take rebirth in the plane of misery. Every birth is truth of dukkha. So, it makes things become worser. Ditthi comes from the 5 khandhas and has unwise attention to it. For e.g, on the body is an itchy sensation arises. But instead of nyan paying attention on the feeling, and it becomes I am itchy. Between the feeling and attention I or self arises.
This I or self is the seed of hell. It’s terrible. Therefore the Buddha said that it was more important than the head was on fire and the chest was piercing with a spear. Whoever falls into the hell is wrong view. Perception becomes I perceive. To the mind is also my mind.
With wrong attention to the khandha many of the I or self arise. I or self is identity view. It’s the cause for beings fall into hell. The stream enterer doesn’t go there is already destroyed it. Nothing is more terrible than wrong attention. Because the seed of hell arises from there.
(Here Sayadaw gave a simile for wrong view. A long thread in the kite roller is like ditthi. The kite is the khandha. The wind current is like merits. Living beings are suffered by the arrangement of ditthi and kamma without their wishes. After the dispelling of ditthi it becomes vi-vatta kamma (Kamma without the round of existence).
With wise attention becomes right view. Unwise attention is like people looking into the mirror. Taking the shadow in the mirror as, he, she, etc. And then tanhā, mana, ditthi (craving, conceit and wrong view) come in. Here the mirror is the khandha and shadow is wrong view. It’s like a very small child who has never seen a mirror before.
After seeing his own shadow becomes frighten and running towards the mother. If you have unwise attention just go back to the wok (i.e, hell cauldron). With unwise attention will torture by the shadow. Correct yourself with wise attention. In the middle of you and the mirror anicca, dukkha and anatta shadows appear. With the right seeing and right view arises.
I ask you to contemplate the impermanence of the 5 khandhas for the right view. Then sammā-ditthi arises and miccha-ditthi dies away. And the seed of hell disappears. Some people think, if you understand the nature of mind/body and ditthi will fall away. It’s not yet, you have to discern impermanence.
Without the help of a teacher right view can’t arise. Every wise attention is including the 5 path factors. If ditthi dies and tanhā, upadānā and kamma die also, because they are leading by ditthi. Therefore you don’t get the painful khandha belong to the planes of misery. The stream enterer never falls into the planes of misery again.
The path factors (magga) have functions. For e.g, a boat is carrying a load and crossing to the other shore of a river. Boat is the path factors, load is yogi, this side of the river is dukkha sacca, the other shore is Nibbāna (nirodha sacca) and the river is ditthi and tanhā (samudaya sacca).
原題： From Hell to Eternity
開示日期： 1961 年 5 月 14 日
眾生長久在地獄、畜生、餓鬼、阿修羅四惡趣中浮沉，偶爾來到人間，如同暫時造訪；禪師因此把惡趣稱為凡夫的「長住之家」。這是強調惡趣危險與人身難得，不是說任何眾生會永久固定住在惡趣。
〔英譯者按：這點很值得思惟。在三十一界中，人間具有特殊重要性：佛陀在人間出世，人也有較完整的苦樂條件，可以造作多種業、聽聞與修習正法。
經典把業概括成黑業、白業、黑白業，以及不黑不白、導向業盡的業。最後一類不是普通善惡果報的混合，而是以八正道斷除造業輪轉。人間因此像行星系統中央的太陽，眾生從這裡依所造業前往不同去處。
惡趣受苦深重，修善機會稀少；天界等善趣享樂強，眾生也容易放逸。這並不表示其他界絕對不能生善心，而是人間苦樂交雜，尤其適合體會苦、培育善法並實修解脫。人生不應只用來追逐權力、財富、名聲與欲樂，而應盡量行善、學習並實踐佛陀教法。〕
禪師說，佛陀以智慧追查惡趣流轉的根源，看見邪見是極重要的危險因素。建寺等功德善業是一回事，潛伏的邪見又是另一回事；行善能帶來善果，卻不會自動根除身見。只要身見仍潛伏，即使善業先帶來人天果報，善果耗盡後仍不能保證永離惡趣。禪師把身見稱為「地獄種子」，因未證預流者仍可能在未來造下導向惡趣的業；而不是說身見本身必在下一生立刻把所有人拖入地獄。
地獄苦極為深重。眾生因不知真諦、受邪見支配而造惡，才可能遭遇這類果報。應先以緣起正見校正邪見，再作善業；若邪見未斷，善業通常仍屬輪迴中的善業，雖有善果，卻不能單獨使人出離生死。
在阿毗達磨分類中，與見相應的錯誤執取屬貪根心，因此禪師說邪見與貪相伴。受錯誤見解領導所造的業，可能導向惡趣；而任何再生，即使善趣，也仍屬苦諦範圍。
邪見如何從五蘊生起？關鍵在不如理作意。例如身體生起癢受，智慧本可觀察「有癢受生起」，心卻立刻執取成「我在癢」。在感受與注意之間，一個常住我被想像出來。
日常使用「我很癢」只是正常世俗語言，不會自動構成身見；真正的身見，是把五蘊認作我、我所，或認為有一個實體我擁有、位於、包含五蘊。禪師把這種深層執取稱為地獄種子，警告其危險。眼見、耳聞、想、心等每一項，也會被改寫成「我看、我想、這是我的心」。不如理作意令許多「我」生起；若進一步否定因果、合理化惡行，便更可能成為惡趣之因。預流者已由道智斷除身見，所以不再墮四惡趣。
禪師用風箏譬喻邪見：線軸上的長線像邪見，風箏像五蘊，風力像善業。善業之風可把風箏送上高處，但只要邪見之線仍牽引，眾生仍受見與業安排，在高下諸趣流轉。邪見斷除後，善業才更能轉成出輪迴的資糧。
不如理作意又像看鏡子時，把影像誤認為獨立的人；渴愛、慢與邪見隨之生起。鏡子如五蘊，誤認的影像如自我見，好比從未見過鏡子的幼兒被自己的影像嚇到，奔向母親。錯誤理解自己製造的影像，便反過來折磨自己。
應以如理作意校正：在自己與「鏡影」之間，真正顯示的是五蘊無常、苦、無我的特相。如此正確觀看，正見便生起。
我請你們觀五蘊無常，目的正是培育正見；正見現起時，邪見在當下不能現起，所謂地獄種子便受到削弱。只了解「身與心」的理論仍不夠，還要在實修中如實看見它們生滅、不受主宰。
善知識與聞法是建立正見的重要外緣，如理作意則是重要內緣。一般人離開正法指導確實容易迷失，但佛陀的自覺不能用普通弟子的學習模式衡量。
每次如理作意時，正見、正思惟、正精進、正念、正定等觀修道支共同運作。邪見若由聖道斷除，由它領導的渴愛、取與新業便不再形成；然而過去已造業不會因此全部「死亡」，仍可能在現世產生剩餘果報。確定不再取得惡趣五蘊，是預流者的道果特質。
道支各有功能。譬如一艘載人的船橫渡河流：船是八正道，所載重物是行者；此岸是苦諦，彼岸是滅諦涅槃，河流則是集諦的邪見與渴愛。登船、修道，才能越過河流，從惡趣危險走向不死。
中文譯校說明
1. 原題 "From Hell to Eternity" 的 "eternity" 若直譯「永恆」，容易暗示一個永恆自我或永恆住處。佛教較準確的用語是 amata（不死）與無為涅槃，故中文題名譯為「從地獄走向不死」。
2. 惡趣是凡夫「永久之家」是強烈勸誡。經典強調無始輪迴中惡趣眾生多、人身難得，但任何有情在惡趣的壽命仍是有為、有限，不是永遠不得離開。
3. 黑業、白業、黑白業、不黑不白而導向業盡的四分，見《中部》MN 57〈Kukkuravatikasutta〉。第四類是導向業盡的意志與八正道修習，原稿簡稱 vipassanā kamma 並不完整。
4. 原稿說惡趣只能受苦、天界只能享樂，所以都沒有造善機會，語氣過強。其他趣的能力與機會受限且差異很大，但經典仍有天人聞法、修善的記載；人間的特殊性在苦樂平衡與修道條件較完整。
5. 身見是惡趣風險的重要根源，但「凡墮地獄者都因邪見」「有身見必墮地獄」都過度。瞋、貪、殺生等多種重業可導向惡趣；身見的關鍵在於未證預流者尚無不墮保證。
6. 日常說「我癢、我的心」屬世俗語言，不等於當下必生 sakkāya-diṭṭhi。邪見在於把五蘊視為常住實我或我所，而非使用第一人稱代詞本身。
7. 正見在觀修心中生起，能暫時排除邪見；只有預流道才從根斷除身見。原稿說理解名色還不夠、必須見無常，有助強調實修，但聞思緣起正見仍是重要基礎。
8. 原稿說邪見一死，業、渴愛、取全都死亡，須分辨新因與舊果：聖道斷除相應邪見及由它領導的新造作，過去業仍可能在阿羅漢現世五蘊上成熟，直到般涅槃。
[23] From hell to eternity
14th May 1961
Living beings are floating and sinking in the 4 planes of misery. Human world is a place for temporary visit for them. The 4 planes of misery are their permanent homes.
[These things are very important for reflection. In the 31 realms of existence human world is a very significant and the most important place among them. A Buddha only appears to this world. Beings can create all sorts of kammas in this place.
Combine together only 4 types : positive kamma (wholesome), negative kamma(unwholesome) mixed kamma (wholesome and unwholesome mixed up) and neither positive nor negative kamma (vipassanā kamma). Therefore from here human beings take rebirths elsewhere. It’s like the sun in the centre of the planetary system.
As the sun light spreads out to everywhere. For the other planes of existence, the 4 planes of misery are only for suffering and no chances to create wholesome kamma. The other realms are planes of bliss and pleasure. Only for enjoyment. So, mostly no chances for create wholesome kammas.
Therefore human beings are not here for power, wealth, fame and seeking for sensual pleasure and enjoyments. But to create wholesome kamma as much as possible, study and practice for the teaching of the Buddha].
The Buddha was using his knowledge and observed as what was the root cause of all these misery. And he found out that it was ditthi—wrong views. Whatever merits such as building monastery etc. wholesome kamma is one thing and the seed of hell another thing.
They are different. Ditthi as latent defilement is going with the merits. After the power of wholesome kamma is finished it pulls the being down to the plane of misery. The seed of the hell is identity view (sakkāya ditthi). There is no dukkha greater than hell.
You get this suffering because of ditthi, not knowing the truth. Dispelling ditthi first and do the wholesome kamma later. Without ditthi falling away, kamma becomes vatta kamma (action for the round of existence). So you can’t free from the round of existence. Ditthi and lobha are together.
Therefore kamma leads by wrong view can take rebirth in the plane of misery. Every birth is truth of dukkha. So, it makes things become worser. Ditthi comes from the 5 khandhas and has unwise attention to it. For e.g, on the body is an itchy sensation arises. But instead of nyan paying attention on the feeling, and it becomes I am itchy. Between the feeling and attention I or self arises.
This I or self is the seed of hell. It’s terrible. Therefore the Buddha said that it was more important than the head was on fire and the chest was piercing with a spear. Whoever falls into the hell is wrong view. Perception becomes I perceive. To the mind is also my mind.
With wrong attention to the khandha many of the I or self arise. I or self is identity view. It’s the cause for beings fall into hell. The stream enterer doesn’t go there is already destroyed it. Nothing is more terrible than wrong attention. Because the seed of hell arises from there.
(Here Sayadaw gave a simile for wrong view. A long thread in the kite roller is like ditthi. The kite is the khandha. The wind current is like merits. Living beings are suffered by the arrangement of ditthi and kamma without their wishes. After the dispelling of ditthi it becomes vi-vatta kamma (Kamma without the round of existence).
With wise attention becomes right view. Unwise attention is like people looking into the mirror. Taking the shadow in the mirror as, he, she, etc. And then tanhā, mana, ditthi (craving, conceit and wrong view) come in. Here the mirror is the khandha and shadow is wrong view. It’s like a very small child who has never seen a mirror before.
After seeing his own shadow becomes frighten and running towards the mother. If you have unwise attention just go back to the wok (i.e, hell cauldron). With unwise attention will torture by the shadow. Correct yourself with wise attention. In the middle of you and the mirror anicca, dukkha and anatta shadows appear. With the right seeing and right view arises.
I ask you to contemplate the impermanence of the 5 khandhas for the right view. Then sammā-ditthi arises and miccha-ditthi dies away. And the seed of hell disappears. Some people think, if you understand the nature of mind/body and ditthi will fall away. It’s not yet, you have to discern impermanence.
Without the help of a teacher right view can’t arise. Every wise attention is including the 5 path factors. If ditthi dies and tanhā, upadānā and kamma die also, because they are leading by ditthi. Therefore you don’t get the painful khandha belong to the planes of misery. The stream enterer never falls into the planes of misery again.
The path factors (magga) have functions. For e.g, a boat is carrying a load and crossing to the other shore of a river. Boat is the path factors, load is yogi, this side of the river is dukkha sacca, the other shore is Nibbāna (nirodha sacca) and the river is ditthi and tanhā (samudaya sacca).