第一部
[01] 聽聞空法，證悟空性涅槃 - By Listening Emptiness Dhamma; Realize Emptiness Nibbāna
[02] 邪見與空性 - Wrong View and Emptiness
[03] 毘舍佉與法施比丘尼的問答 - Questions and Answers by Visākha and Dhammadinnā
[04] 難陀迦尊者的教誡 - Nandaka’s Exhortation
[05] 緣起的相續 - The Continuation Of Dependent Arising
[06] 念住所緣與觀照心 - Satipatham Objects And The Contemplative Mind
[07] 四位阿羅漢與一位凡夫比丘 - The Four Arahants and an Ordinary Monk
[08] 止禪與觀禪 - Samatha and Vipassanā
[09] 涅槃很近，並不遙遠 - Nibbāna Is Near; Not Far Away
[10] 在正確之處尋找涅槃 - Looking for Nibbāna at the Right Place
[11] 以智慧觀察名色 - Observe the Mind-Body with Paññā
[12] 如陌生者般觀察名色無常 - Observe the Impermanence of Mind-Body as a Stranger
莫哥禪師佛法開示 - 第一部
聽聞空法，證悟空性涅槃 - By Listening Emptiness Dhamma; Realize Emptiness Nibbāna
聽聞空法，證悟空性涅槃
原題： By Listening Emptiness Dhamma; Realize Emptiness Nibbāna
開示日期： 1961 年 9 月 11 日
聽聞空（suññatā）之法是有益的。藉由空，便能證悟空性涅槃。這一點十分重要。
佛陀曾教導摩伽羅闍（Mogharāja）：如果能觀見空，便能證悟涅槃。有一次，阿難尊者請佛陀解說「世間空」（suññatā loka）。應當觀察一切法，其中沒有「我」，也沒有「我所」。
應當觀察哪些事物呢？應當觀察：眼與色不是我，也不是我所。眼與色相遇時，眼識生起；眼識也不是我，不是我所。眼識與受依觸（phassa）而生，它們也都不是我，不是我所。[1]
如果能以這種方式觀察，便能脫離死王的領域。今天我要講說的，就是這個簡短而有效的法。
為什麼我要教導空？因為空的教法將會消失，涅槃的教法也會隨之隱沒。即使在現今的佛陀教法中，這類教導也已接近消失。談到名色（nāma-rūpa）時，人們往往不能理解，因為名色之中沒有一個人，也沒有一個眾生。
如果說五蘊（khandha）只是不斷生起與滅去，願意注意的人很少。蘊、處（āyatana，即六內處與六外處，也就是六種感官門與六種感官對象）、界（dhātu）與諦（sacca），都是空法（suññatā-dhamma）。
將來可能沒有人再教導這些內容，甚至還會有人責難講說這種法的人。所謂蘊中沒有「我」與「我所」，意思就是：其中沒有人，也沒有眾生。諸蘊的生起與滅去之中，都沒有「我」與「我所」。
（此處禪師以「受」來說明空。）認為「我在痛」，就是邪見。"diṭṭhi" 的本義是「見」；但如果前面沒有加上「正」或「邪」來限定，通常是指邪見。邪見之後，便接著生起見取（diṭṭhupādāna）與業（kamma）。（請參照十二支緣起。）
由於有受，便將它認作「我在感受」。如此一來，造成「未來有」的三項因——邪見、見取與業——便進入緣起的過程。這是因為我們不能將它如實觀為空。
不能觀見空，緣起的過程便會持續運轉，形成生死輪迴（saṁsāra）。如果這項法消失，佛陀的教法也將消失。不能通達空，「我」與「我所」便會一直跟隨著每一個人；「我」是邪見，「我所」是愛。正因為不能看見空，才會導向惡趣（duggati）。
有人會說，要理解「不是我」非常困難；但實際上，觀見「不是我」正是通往涅槃之道。若要通往涅槃，不必選擇特定地點修行；任何地方都可以修習，這一點與止禪（samatha）的修習不同。現在我來說明實際的觀法。
當你看見受正在生起時，「我」的觀念便會脫落。看著並觀察受的生起，它的生命只有「一」和「二」這麼短：「一」是生起，「二」就是滅去。
看見它滅去時，「我的」便不再存在。看見無常時，「我」與「我所」都會脫落。在三十一界之中，所能見到的只有無常；其他一切都只是施設的名稱。受只執行感受的功能，與「我」毫無關係。
觀禪（vipassanā）的工作，就是觀看與觀察。受生起，然後消失；它會消失，正表明它不是我的。如此一來，愛便會脫落，也就能了知受的空。觀照之智（ñāṇa）於是成為知空之智。
愛是苦與諸蘊的原因。當苦諦所指的苦止息時，道智生起，苦也隨之終止。[2]
因此，佛陀說：到達空，不再被死王看見，就是涅槃。
這裡有幾個要點必須留意：知道一法正在生起時，邪見便脫落；看見它滅去時，愛便瓦解。不能證悟最初階段的涅槃，是因為不了解空。[3] 這不是來自書本的知識，而必須直接親知。
例如，身體生起樂受。直接知道它生起時，「我是」的觀念便會脫落：這不是我，只是受而已；受中沒有我。它滅去時，也顯示它不是我的。
因此，見到無常，就是見到其中沒有「我性」與「我所性」；這便是知空之智。持續不斷地觀照，這種智慧便會發展成道（magga）。
生起是苦，滅去也是苦。完全遍知這一點之後，觀智便轉為道智；一切生起與滅去於是止息。
（藉由道諦，其餘三諦的任務也同時完成。論書以船載人渡河為譬喻：此岸是苦諦，河流是苦的原因——集諦，彼岸是苦的止息——滅諦；渡船則是道諦，它同時完成與其餘三諦有關的任務。）
無常之法中，沒有「我」，也沒有「我所」。因此，觀察無常，邪見與愛便會脫落。空主要破除邪見，但也同時破除愛。
看見諸法生起，便能克服有身見（sakkāya-diṭṭhi）與斷見（uccheda-diṭṭhi）；看見諸法滅去，便能克服常見（sassata-diṭṭhi）。
中文譯校說明
1. 英譯原文將眼、色、眼識、觸與受的生起關係寫得較為簡略，句法也不完整。這裡依原意翻譯，沒有把它改寫成另一套義理解釋。相應的經典是《相應部》SN 35.85〈世間空經〉：眼、色、眼識、眼觸及眼觸所生受，皆空於我與我所。
2. 英文原句為 "The truth of dukkha is gone, the arising of the Path Knowledge and the ending of dukkha"，句法殘缺。正文依上下文譯作「當苦諦所指的苦止息時，道智生起，苦也隨之終止」，但不將這項整理視為對原開示內容的校改。
3. 「最初階段的涅槃」原文為 "the first Nibbāna"，英譯沒有進一步界定其意思；從上下文看，可能是指最初道果所證見的涅槃，因此正文保留較寬泛的譯法，沒有直接改成「預流果」。
4. 原文 "future becoming" 依緣起術語譯為「未來有」；此處的「有」相當於 "bhava"，不等於「業」。原文另列 "kamma"，譯為「業」。
5. 巴利語拼寫已依一般通行形式統一，例如 "diṭṭhi"、"ñāṇa"、"taṇhā"、"sassata-diṭṭhi"；這類校正不改變原文意義。
[01] By Listening Emptiness Dhamma; Realize Emptiness Nibbāna
( 11th September 1961)
It's beneficial to listen emptiness (suññatā) dhamma. With emptiness realize emptiness Nibbāna. This is important. The Buddha taught Mogharaja, if you could see emptiness you would realize Nibbāna. One time Ananda requested the Buddha to explain the emptiness of the world (suññatā loka). Contemplate a dhamma as empty of I & mine.
What are the things to contemplate? Contemplate the eye, form as not I & not mine. Contact of eye and form, eye-consciousness arise. This also is not I & not mine. Eye-consciousness and feeling arise by contact (phassa). All three of them also are not I & not mine.
If you can contemplate in this way and will be free from the kingdom of death. Today I'll talk about this short and effective dhamma. Why should I teach emptiness? Because it will disappear with Nibbāna. Even now in this Buddha's Teaching, it's nearly disappear. Talking about mind-body (nāma-rūpa), people don't understand, because there's no person or living being.
If talk about the 5-aggregates (khandha) are arising and passing away, only few people want to pay attention. khandha, āyatana (base ~ 6 internal bases & 6-external bases; 6-sense doors & 6-sense objects), element (dhātu) & truth (sacca) are empty phenomena (suññatā dhamma).
In the future no one will teach about it. Even find fault with someone who talks about it. In the aggregates there are not I & not mine means it's empty of a person or a living being. The arising and passing away of aggregates are empty of I & mine.
(Here Sayadaw used feeling to teach emptiness) I am in pain is wrong view (ditthi means view, but without adding right or wrong in front of it always means for wrong view). And then follow by clinging to view (ditthupādāna) and action (kamma). (See the 12-links of Dependent Co-arising).
Because feeling becomes I feel. The 3-causes for the “future becoming” come into the process (i.e ditthi, ditthupādāna & kamma). (Because we can't view it as emptiness. Without emptiness Dependent Arising process is continuous and becoming the round of existence (Samsāra).
If this dhamma disappear, and the teaching will disappear. Without penetration of emptiness, I & mine will follow everyone all the time (I is wrong view & mine is craving). It happens because we can't see emptiness and leads to bad destination (duggati). Someone will say “not I” is a difficult thing. In reality, not I lead to Nibbāna.
To Nibbāna you don't need to choose a place for practice (It can practice anywhere, not the same as samatha practice). I'll show the practice. By seeing the feeling is arising, the I concept fall away. By watching and observing of the feeling arising; its life span is only one and two. One is arising and two is passing away.
By seeing of passing away, the mine does not exist anymore. By seeing impermanence, both I & mine fall away. In the 31-realms of existence only impermanence exists. Other things are only given names. Feeling only has the job of to feel and not my business.
Insight meditation is the work of watching and observing. Feeling arises and disappears. It disappears because it's not mine and then craving has fallen away. Then it knows the emptiness of feeling. Contemplative knowledge (nyan) becomes the knowledge of emptiness.
Craving is the cause of dukkha and the aggregates. The truth of dukkha is gone, the arising of the Path Knowledge and the ending of dukkha. Therefore the Buddha said that by arriving to emptiness so as not to be seen by Death means Nibbāna. Here the important point to note is knowing a dhamma is arising and wrong view fall off, and the passing away craving fall apart. Not realize the first Nibbāna is not understanding of emptiness. Not from book knowledge but by directly.
For example, a pleasant feeling arises in the body. By knowing directly of its arising, then the I-ness fall away. It's not me, just only feeling, and it becomes empty of me. It's not mine that it passes away. Therefore seeing impermanence is without the I-ness & mine-ness. This is the knowledge of emptiness. Contemplate more and more it becomes the Path (magga).
The arising is dukkha and the passing away is dukkha. By fully understanding (pariññeya) of this and then from the insight knowledge to become Path knowledge, all these arising & passing away come to an end. Dukkha nirodho Nibbānam~ the ending of dukkha is Nibbāna. Tanha nirodho Nibbānam~ the ending of craving is Nibbāna.
The Path knowledge understands dukkha and sees Nibbāna. (By the truth of the path, the other truths are fulfilled. The Commentary gave the simile of a boat carrying people and crossing the river from this shore to the other shore. This side is the truth of dukkha, the river is the cause of dukkha and the other side is the end of dukkha.
The boat is the truth of the path which done the other jobs. ) Impermanence is the dhamma of not I & not mine. Therefore by contemplating impermanence, wrong view and craving fall away. Emptiness mainly destroyed wrong view, but also including craving. By seeing the arising of phenomena overcomes the identity view (sakkāya ditthi) & annihilationism (uccheda ditthi) and seeing passing away overcomes eternalism (sasata ditthi).
原題： By Listening Emptiness Dhamma; Realize Emptiness Nibbāna
開示日期： 1961 年 9 月 11 日
聽聞空（suññatā）之法是有益的。藉由空，便能證悟空性涅槃。這一點十分重要。
佛陀曾教導摩伽羅闍（Mogharāja）：如果能觀見空，便能證悟涅槃。有一次，阿難尊者請佛陀解說「世間空」（suññatā loka）。應當觀察一切法，其中沒有「我」，也沒有「我所」。
應當觀察哪些事物呢？應當觀察：眼與色不是我，也不是我所。眼與色相遇時，眼識生起；眼識也不是我，不是我所。眼識與受依觸（phassa）而生，它們也都不是我，不是我所。[1]
如果能以這種方式觀察，便能脫離死王的領域。今天我要講說的，就是這個簡短而有效的法。
為什麼我要教導空？因為空的教法將會消失，涅槃的教法也會隨之隱沒。即使在現今的佛陀教法中，這類教導也已接近消失。談到名色（nāma-rūpa）時，人們往往不能理解，因為名色之中沒有一個人，也沒有一個眾生。
如果說五蘊（khandha）只是不斷生起與滅去，願意注意的人很少。蘊、處（āyatana，即六內處與六外處，也就是六種感官門與六種感官對象）、界（dhātu）與諦（sacca），都是空法（suññatā-dhamma）。
將來可能沒有人再教導這些內容，甚至還會有人責難講說這種法的人。所謂蘊中沒有「我」與「我所」，意思就是：其中沒有人，也沒有眾生。諸蘊的生起與滅去之中，都沒有「我」與「我所」。
（此處禪師以「受」來說明空。）認為「我在痛」，就是邪見。"diṭṭhi" 的本義是「見」；但如果前面沒有加上「正」或「邪」來限定，通常是指邪見。邪見之後，便接著生起見取（diṭṭhupādāna）與業（kamma）。（請參照十二支緣起。）
由於有受，便將它認作「我在感受」。如此一來，造成「未來有」的三項因——邪見、見取與業——便進入緣起的過程。這是因為我們不能將它如實觀為空。
不能觀見空，緣起的過程便會持續運轉，形成生死輪迴（saṁsāra）。如果這項法消失，佛陀的教法也將消失。不能通達空，「我」與「我所」便會一直跟隨著每一個人；「我」是邪見，「我所」是愛。正因為不能看見空，才會導向惡趣（duggati）。
有人會說，要理解「不是我」非常困難；但實際上，觀見「不是我」正是通往涅槃之道。若要通往涅槃，不必選擇特定地點修行；任何地方都可以修習，這一點與止禪（samatha）的修習不同。現在我來說明實際的觀法。
當你看見受正在生起時，「我」的觀念便會脫落。看著並觀察受的生起，它的生命只有「一」和「二」這麼短：「一」是生起，「二」就是滅去。
看見它滅去時，「我的」便不再存在。看見無常時，「我」與「我所」都會脫落。在三十一界之中，所能見到的只有無常；其他一切都只是施設的名稱。受只執行感受的功能，與「我」毫無關係。
觀禪（vipassanā）的工作，就是觀看與觀察。受生起，然後消失；它會消失，正表明它不是我的。如此一來，愛便會脫落，也就能了知受的空。觀照之智（ñāṇa）於是成為知空之智。
愛是苦與諸蘊的原因。當苦諦所指的苦止息時，道智生起，苦也隨之終止。[2]
因此，佛陀說：到達空，不再被死王看見，就是涅槃。
這裡有幾個要點必須留意：知道一法正在生起時，邪見便脫落；看見它滅去時，愛便瓦解。不能證悟最初階段的涅槃，是因為不了解空。[3] 這不是來自書本的知識，而必須直接親知。
例如，身體生起樂受。直接知道它生起時，「我是」的觀念便會脫落：這不是我，只是受而已；受中沒有我。它滅去時，也顯示它不是我的。
因此，見到無常，就是見到其中沒有「我性」與「我所性」；這便是知空之智。持續不斷地觀照，這種智慧便會發展成道（magga）。
生起是苦，滅去也是苦。完全遍知這一點之後，觀智便轉為道智；一切生起與滅去於是止息。
道智能夠遍知苦，並且看見涅槃。Dukkha-nirodho Nibbānaṁ
苦的止息即是涅槃。
Taṇhā-nirodho Nibbānaṁ
愛的止息即是涅槃。
（藉由道諦，其餘三諦的任務也同時完成。論書以船載人渡河為譬喻：此岸是苦諦，河流是苦的原因——集諦，彼岸是苦的止息——滅諦；渡船則是道諦，它同時完成與其餘三諦有關的任務。）
無常之法中，沒有「我」，也沒有「我所」。因此，觀察無常，邪見與愛便會脫落。空主要破除邪見，但也同時破除愛。
看見諸法生起，便能克服有身見（sakkāya-diṭṭhi）與斷見（uccheda-diṭṭhi）；看見諸法滅去，便能克服常見（sassata-diṭṭhi）。
中文譯校說明
1. 英譯原文將眼、色、眼識、觸與受的生起關係寫得較為簡略，句法也不完整。這裡依原意翻譯，沒有把它改寫成另一套義理解釋。相應的經典是《相應部》SN 35.85〈世間空經〉：眼、色、眼識、眼觸及眼觸所生受，皆空於我與我所。
2. 英文原句為 "The truth of dukkha is gone, the arising of the Path Knowledge and the ending of dukkha"，句法殘缺。正文依上下文譯作「當苦諦所指的苦止息時，道智生起，苦也隨之終止」，但不將這項整理視為對原開示內容的校改。
3. 「最初階段的涅槃」原文為 "the first Nibbāna"，英譯沒有進一步界定其意思；從上下文看，可能是指最初道果所證見的涅槃，因此正文保留較寬泛的譯法，沒有直接改成「預流果」。
4. 原文 "future becoming" 依緣起術語譯為「未來有」；此處的「有」相當於 "bhava"，不等於「業」。原文另列 "kamma"，譯為「業」。
5. 巴利語拼寫已依一般通行形式統一，例如 "diṭṭhi"、"ñāṇa"、"taṇhā"、"sassata-diṭṭhi"；這類校正不改變原文意義。
[01] By Listening Emptiness Dhamma; Realize Emptiness Nibbāna
( 11th September 1961)
It's beneficial to listen emptiness (suññatā) dhamma. With emptiness realize emptiness Nibbāna. This is important. The Buddha taught Mogharaja, if you could see emptiness you would realize Nibbāna. One time Ananda requested the Buddha to explain the emptiness of the world (suññatā loka). Contemplate a dhamma as empty of I & mine.
What are the things to contemplate? Contemplate the eye, form as not I & not mine. Contact of eye and form, eye-consciousness arise. This also is not I & not mine. Eye-consciousness and feeling arise by contact (phassa). All three of them also are not I & not mine.
If you can contemplate in this way and will be free from the kingdom of death. Today I'll talk about this short and effective dhamma. Why should I teach emptiness? Because it will disappear with Nibbāna. Even now in this Buddha's Teaching, it's nearly disappear. Talking about mind-body (nāma-rūpa), people don't understand, because there's no person or living being.
If talk about the 5-aggregates (khandha) are arising and passing away, only few people want to pay attention. khandha, āyatana (base ~ 6 internal bases & 6-external bases; 6-sense doors & 6-sense objects), element (dhātu) & truth (sacca) are empty phenomena (suññatā dhamma).
In the future no one will teach about it. Even find fault with someone who talks about it. In the aggregates there are not I & not mine means it's empty of a person or a living being. The arising and passing away of aggregates are empty of I & mine.
(Here Sayadaw used feeling to teach emptiness) I am in pain is wrong view (ditthi means view, but without adding right or wrong in front of it always means for wrong view). And then follow by clinging to view (ditthupādāna) and action (kamma). (See the 12-links of Dependent Co-arising).
Because feeling becomes I feel. The 3-causes for the “future becoming” come into the process (i.e ditthi, ditthupādāna & kamma). (Because we can't view it as emptiness. Without emptiness Dependent Arising process is continuous and becoming the round of existence (Samsāra).
If this dhamma disappear, and the teaching will disappear. Without penetration of emptiness, I & mine will follow everyone all the time (I is wrong view & mine is craving). It happens because we can't see emptiness and leads to bad destination (duggati). Someone will say “not I” is a difficult thing. In reality, not I lead to Nibbāna.
To Nibbāna you don't need to choose a place for practice (It can practice anywhere, not the same as samatha practice). I'll show the practice. By seeing the feeling is arising, the I concept fall away. By watching and observing of the feeling arising; its life span is only one and two. One is arising and two is passing away.
By seeing of passing away, the mine does not exist anymore. By seeing impermanence, both I & mine fall away. In the 31-realms of existence only impermanence exists. Other things are only given names. Feeling only has the job of to feel and not my business.
Insight meditation is the work of watching and observing. Feeling arises and disappears. It disappears because it's not mine and then craving has fallen away. Then it knows the emptiness of feeling. Contemplative knowledge (nyan) becomes the knowledge of emptiness.
Craving is the cause of dukkha and the aggregates. The truth of dukkha is gone, the arising of the Path Knowledge and the ending of dukkha. Therefore the Buddha said that by arriving to emptiness so as not to be seen by Death means Nibbāna. Here the important point to note is knowing a dhamma is arising and wrong view fall off, and the passing away craving fall apart. Not realize the first Nibbāna is not understanding of emptiness. Not from book knowledge but by directly.
For example, a pleasant feeling arises in the body. By knowing directly of its arising, then the I-ness fall away. It's not me, just only feeling, and it becomes empty of me. It's not mine that it passes away. Therefore seeing impermanence is without the I-ness & mine-ness. This is the knowledge of emptiness. Contemplate more and more it becomes the Path (magga).
The arising is dukkha and the passing away is dukkha. By fully understanding (pariññeya) of this and then from the insight knowledge to become Path knowledge, all these arising & passing away come to an end. Dukkha nirodho Nibbānam~ the ending of dukkha is Nibbāna. Tanha nirodho Nibbānam~ the ending of craving is Nibbāna.
The Path knowledge understands dukkha and sees Nibbāna. (By the truth of the path, the other truths are fulfilled. The Commentary gave the simile of a boat carrying people and crossing the river from this shore to the other shore. This side is the truth of dukkha, the river is the cause of dukkha and the other side is the end of dukkha.
The boat is the truth of the path which done the other jobs. ) Impermanence is the dhamma of not I & not mine. Therefore by contemplating impermanence, wrong view and craving fall away. Emptiness mainly destroyed wrong view, but also including craving. By seeing the arising of phenomena overcomes the identity view (sakkāya ditthi) & annihilationism (uccheda ditthi) and seeing passing away overcomes eternalism (sasata ditthi).
.......願大家平安法喜，日日精進......
邪見與空性 - Wrong View and Emptiness
邪見與空性
原題： Wrong View and Emptiness
開示日期： 1961 年 10 月 22 日
「法」（dhamma）的意義很廣。就這裡而言，它是真實（sacca），也指各種現象各自如實執行其作用。當貪與瞋生起時，身心便得隨著它們而變化；帶有貪的心會形成呈現貪的色相（lobha-rūpa）等。[1]
當觀禪（vipassanā）達到最高層次時，骨節會形成鉤連狀；這是法依其自身性質發生作用。只要色身尚未分解，心與心所便能造作色身。佛陀的骨節成為鏈環相連的形態。[2]
善法、不善法，以及在業上屬於無記的法（abyākata-dhamma），會各自形成相應的色法。因此，這具色身必須依循法的自然性質。不善法會形成惡趣中的不善色身等。身體只是諸法的聚合。
把心轉向身體加以觀察，就會看見善與不善的法生起，其中沒有人，也沒有眾生；所見只是善與不善的心法及其相應色法的聚合。這樣觀察，便能驅除導向惡趣的邪見。若不觀察，就會成為嚴重的問題。能如此觀見，我們才成為佛陀的弟子。
今天我要教導的，是沒有人格、沒有眾生的空法。若沒有這項知見，邪見便不會脫落。「人」或「眾生」只存在於言說之中，並沒有實質。對這一點確信不疑時，見漏（diṭṭhāsava）便同時止息；知道這只是諸法的聚合，無明漏（avijjāsava）也會止息。[3]
仔細分析諸法，只會發現它們由條件所成，而且是無常；所見唯有補充與消逝。例如，進食是在補充，排泄是在消逝。因此，這具身體之中只有補充與消逝，只有有為法與無常。
緬甸有一句諺語：「鹿每次生下幼鹿，幼鹿便被老虎吃掉。」事情就是如此發生。難道你們還不感到厭離嗎？你們把心全都轉向生意，卻不轉向諸蘊。
如果把心轉向諸蘊，就會想要終止這些有為現象，以及伴隨它們的無常變化。聖者看見這一點，便不再對它感興趣。因此，佛陀說：不再有補充與變化，就是涅槃；那是最上的安樂。[5]
人們以種種方式想像涅槃，但那些想法都不是真實的。從直接體驗來說，涅槃就是不再有補充與變化。我希望你們親自見到這一點，但不要以為觀智所見只到這裡為止。
為什麼？因為愈來愈多地看見這個過程，便會愈來愈厭惡、不滿，最後不再想要它。在觀察中，這些補充與變化的過程顯得愈來愈迅速，後來只見到滅去。應當知道，這表示你的觀智正在提升。起初，會見到許多法的生起與滅去；持續精進之後，心變得更加敏銳，漸漸看不到生起，只見到滅去。
再過一段時間，連生與滅都不再顯現，這時便從諸蘊解脫。找不到蘊了——實際上，是心不再見到蘊；觀察的心見到或體驗到離蘊的自由。這些話是對禪修者說的。[6]
愈多見到諸行（也就是諸蘊）的壞滅，便由壞滅智發展為怖畏智（bhaya-ñāṇa），接著生起過患智（ādīnava-ñāṇa）。一再看見壞滅，怖畏便生起，觀智由此發展。[7]
舍利弗尊者自證得阿羅漢果起，便希望放下這具身體。背負沉重的蘊擔，既無安樂，也不得自在。因此，他希望卸下這項重擔，入般涅槃。
你們卻不是如此。你們仍想背著沉重的擔子到處去，看不見它的過患，反而樂於做一個苦力。不是大不相同嗎？這就像扛著一件燃燒的重物。愛（taṇhā）總想要更大的擔子；孩子愈多，就像苦力多扛了幾袋米。碼頭的苦力也不願別人搶走自己的工作，因為彼此都在競爭收入。
有些在家人甚至想繼續背負沉重的蘊擔，所以在佛像前祈求長壽、美貌、財富、善趣等。這如同在崎嶇難行的道路上，背負沉重的擔子。
舍利弗尊者甚至說，當世界毀滅時，假使須彌山壓在背上，他也終究會有卸下它的一刻；但只要仍過著背負諸蘊的生命，即使世界毀滅，也不能因此得到解脫。[8]
涅槃是諸行及其無常（也就是生起與變滅）的止息。
任何未見無常的人，仍然盲目而顛狂。多多去觀見無常，成為一個正常的人吧！
佛陀說，終止自己的苦，愈快愈好。房間裡若有四堆糞便，打算以後再清理，只會變得愈來愈臭。
證悟涅槃時，作為業果的色身仍然存在，但禪修者的心並不見到它；旁人看得到他的身體，禪修者自己在那一刻卻不見。這是因為，會將人送往惡趣的煩惱已經斷除。佛陀安住於果定時，也不見自己的身體。[6]
禪修者自己的體驗，與周圍的人所見並不相同。如果一個人還有煩惱，他的「氣味」會令別人難以忍受。第一次結集之前，大迦葉尊者曾評論阿難尊者說：「我們中間還有一頭臭羊。」當時阿難尊者仍只是預流者（sotāpanna）。你們不覺得這有什麼，但聖者卻會察覺。[10]
諸行無常，也就是生起與滅去：
譬如，你生了潰瘍，痛得難以忍受，必然會想把它治好；每個人都會如此。這具身體是疾病（rogato）、潰瘍等聚集之處；聖者以慧眼看得見這一點。潰瘍治好之後，禪修者會不會感到滿意？這時便處於無病的狀態。所以涅槃確實存在；正是患有潰瘍的人，才會想要把它治好。
無病就是涅槃。知道無病，是道智（magga-ñāṇa）；接著生起果智（phala-ñāṇa）。正因涅槃存在，道智與果智才可能生起；所以涅槃確實存在（atthi）。
（禪師接著引用《自說經》Ud 8.3：）
中文譯校說明
1. 原文的 "lobha rūpa" 直譯近於「貪色」，但這並不是上座部阿毘達磨將色法分為善、不善的標準分類。色法本身屬無記；善心與不善心可以成為心生色的條件。正文譯為「呈現貪的色相」，保留禪師的說法，同時避免誤解為另有一類名為「貪色」的色法。
2. 英譯所說觀禪達到高層次時「骨節形成鉤連狀」，以及佛陀的骨節呈鏈環相連形態，沒有交代所依據的經論或具體含義。正文依英譯保留，不將它改寫成一般性的生理或經典定論。
3. "diṭṭhāsava" 譯為「見漏」，"avijjāsava" 譯為「無明漏」。這裡採用把漏分為欲漏、有漏、見漏、無明漏的四分法；部分經典常見的三分法則不另列見漏。
4. 英文 "conditioned dukkha" 可能是指 "saṅkhāra-dukkha"。正文譯為「有為之苦」，也可依三苦的術語譯作「行苦」；但此處語境著重身體不斷補充、又不斷壞滅的過程，不是緣起支中的「行」。
5. 原稿寫作 "The noble beings see this and take interest in it"，依上下文會成為「聖者對諸行感興趣」，與前後文相反；2021 年校訂版已補為 "take no interest in it"，正文據此譯為「不再對它感興趣」。
6. 「不再見到諸蘊」及「果定中不見色身」，是指當時禪修者的心不以諸蘊或色身為所緣，並非身體實際消失，也不是失去一般視覺功能。正文保留開示的表達，並依英譯括註所示加以限定。
7. 原稿的巴利語拼寫有所訛誤。此處所列的觀智次第為：壞滅智（bhaṅga-ñāṇa）、怖畏智（bhaya-ñāṇa）與過患智（ādīnava-ñāṇa）。不同論書與現代譯本對完整名稱的中譯略有差異。
8. 舍利弗尊者與須彌山的說法，英譯沒有注明出處。正文依上下文理解為：即使世界毀滅能使人卸下物質重擔，也不能自動終結背負諸蘊的輪迴生命。
9. 「最初階段的涅槃」原文為 "the first stage of Nibbāna"，並連結《初轉法輪經》的「見法」。從上下文看，很可能指初次以道智證見涅槃，也就是預流道果；正文仍保留較寬泛的譯法，沒有直接改成「預流果」。
10. 原稿作 "smelly goat"，2021 年校訂版改作 "smelly ram"。正文以較寬泛的「臭羊」翻譯。英譯沒有注明這段話的文獻出處，因此不進一步判定羊的種類或改寫其內容。
11. 文中的兩段巴利偈語已依通行拼寫校正。末段引文出自《自說經》Ud 8.3；"asaṅkhata" 譯為「無為」，與前面的「有為」相對。
[02] Wrong View and Emptiness
( 22nd October 1961)
Dhamma has general meaning. Actually it's truth (sacca) or function rightly. When greed and anger happen, mind-body has to follow them. Mind with greed creates greedy form (loba rupa) ,etc. On the highest level of vipassanā meditation, bones become hook joints. It happens by its own dhamma. Mind and mental states can make the physical body without decomposition.
The Buddha's bones became chain-joints. Wholesome, unwholesome and kammically indeterminate dhamma (abyākatā) create their own physical forms respectively. Therefore this physical body has to follow the nature of the dhamma. Unwholesome dhammas create unwholesome bodies in woeful planes etc. The body is an assemblage of dhamma.
Turn the mind into the body will see wholesome & unwholesome dhammas arise without a person or a being, only the dhamma assemblage of wholesome mental state and its form. This is dispelling wrong view to woeful planes. If we don't observe, it becomes a problem. By seeing in this way we become the disciples of the Buddha. Today I'll give the emptiness teaching of no personality and being.
Without this knowledge wrong view will not fall away. A person, a being is only in speech but without an essence. With this firm decision and at the same time, the taints of wrong view (ditthāsava) are ceased. By knowing it as the dhamma assemblage taint of ignorance (avijjāsava) also ceased.
Analyzing the dhamma carefully will find out that it's conditioned & impermanent. Seeing only the replacement and passing away. For example , eating is replacement and defecating is passing away. Therefore in this body only renewing and changing exist. It's only conditioned phenomena and impermanence.
Anicca vata saṅkhāra~ conditioned phenomena are truly impermanent; this is the job of the aggregates. The whole day this is their duty. Continuously replacing is conditioned dukkha. Impermanent dhamma destroy it. Every time the deer gave birth, eaten by the tiger. (A Burmese Proverb) It happens in this way, don't you become disinterest or not? You all turn your mind to business only, not to the aggregates.
If you turn the mind to the aggregates, you'll want to end the conditioned phenomena and impermanence. The noble beings see this and take interest in it. Therefore the Buddha said that no renewing and changing is Nibbāna, the greatest Happiness.
People think about Nibbāna in many ways, but none of them is true. By direct experience Nibbāna is no replacement and change. I want you all to see this, but don't think you can see only this much. Why? By seeing this process more & more, it becomes disgusting and displeasure and not wanting anymore.
These renewing & changing process become quicker & quicker, later only seeing the passing away. Take this as your knowledge is rising up (bhānga&ānam), at first seeing a lot of the arising and the passing away, by continuous effort when the mind becomes more sharper , and can't see the arising but only passing away.
After sometime without seeing any of the arising and passing away, then the khandha is free. Can't find the khandha. The observing mind see or experience freedom of the khandha. I am talking about these for the yogis. Seeing the dissolution of the formations (khandhas) more & more develop the knowledge of fear (bhaya nyan), and then the knowledge of danger (ādīnava nyan).
From the beginning of his full enlightenment, Sariputta wanted to leave his body behind. There was no pleasure and freedom at all by carrying around this burdened khandha. Therefore he wanted to put down this heavy load and entered Nibbāna. You all are not like this. Wanting to go here and there by carrying the heavy durden around. Can't see the fault of it, but very happy to be a coolie man.
Isn't quite different? It's like carrying a burning load. Tanha wants a big load. If you have many children, it's like carrying more rice bags, similar to a coolie. So the coolies at the ports don't like others do the jobs (competition for getting money).
Even some lay people wanting to carry the khandha of heavy burden that they are making prayers in front of the Buddha's images (as long life, beauty, fortune, good rebirths etc). It's like carrying a heavy burden of load on the very rugged road.
Sariputta even mentioned that at the time the world comes to an end, he would be free from carrying Mount Meru on his back (if he had one), but never from the life of a khandha bearer (even the world ended). Nibbāna is the ending of saṅkhārā & anicca (arising & changing).
Tesam vupasamo sukho~ the ending of them is happiness. Saṅkhārā & anicca are our contemplation. It means the arising and passing away of your khandha. In the end, not seeing any of them is arriving at the first stage of Nibbāna. As mentioned in the First Sermon (Discourse), i.e seeing Dhamma. Anyone not seeing impermanence is still blind and crazy. Seeing a lot of them and becoming a normal person.
The Buddha said that in ending one's own dukkha, it's quicker & better. There are 4-piles of excrement in the room if you want to clear up later, it becomes smelly. During realization of Nibbāna kammic resultant body still exist, but in the mind of the yogi does not see it.
People around see the body, but the yogi himself is not. Because the defilement sends one to the lower planes is eradicated. When the Buddha in fruition state couldn't see his own body. Yogis own experience and other around him are different. If someone still has defilement, others can't bear his smell.
Before the first council, Maha Kassapa made a remark on Ananda, " We have a smelly goat among us." (At that time Ananda was still a stream enterer, Sotāpannā.). It does not bother you, but to the Ariyas (nobble beings). Saṅkhārā and anicca are the same as arising and passing away."Anicca vata saṅkhārā, Uppada-vaya-dhammino; Uppajjitava nirujjhanti, Tesam vupasamo sukkho"~ "Formations are truely impermanent, their nature is arising and passing away; after arise has to cease, their ending is happiness.")
If Nibbāna has no khandhas, it can be mistaken as nothingness. Don't take it as nothingness. For example, you have an ulcer and unbearably painful. You have the desire to be cured, and everybody has to be. Your body is the place of diseases (rogato), ulcer etc., all of them are there. With the noble one's eye can see them.
When it was cured, the yogi has any satisfaction or not? So he is in the state of no disease. Therefore Nibbāna is exist. Only people have ulcer wanting to be cured. No disease (roga) is Nibbāna. Knowing that there is no disease is Path Knowledge (Magga Nyan), and then Fruition Knowledge (Phala Nyan). Nibbāna exists that Path & Fruition Knowledge can be arisen. So Nibbāna exists (atthi).
"There is monks, an unborn, unbecome, unmade, unfabricated. If there were not that unborn, unbecome, unmade, unfabricated, these would not be the case that emancipation from the born, become, made, fabricated would be discerned.
But precisely because there is an unborn, unbecome, unmade, unfabricated, emancipation from the born, become, made, fabricated is discerned."(Sayadaw quoted these Pali verses from the Buddha in the Udāna).
原題： Wrong View and Emptiness
開示日期： 1961 年 10 月 22 日
「法」（dhamma）的意義很廣。就這裡而言，它是真實（sacca），也指各種現象各自如實執行其作用。當貪與瞋生起時，身心便得隨著它們而變化；帶有貪的心會形成呈現貪的色相（lobha-rūpa）等。[1]
當觀禪（vipassanā）達到最高層次時，骨節會形成鉤連狀；這是法依其自身性質發生作用。只要色身尚未分解，心與心所便能造作色身。佛陀的骨節成為鏈環相連的形態。[2]
善法、不善法，以及在業上屬於無記的法（abyākata-dhamma），會各自形成相應的色法。因此，這具色身必須依循法的自然性質。不善法會形成惡趣中的不善色身等。身體只是諸法的聚合。
把心轉向身體加以觀察，就會看見善與不善的法生起，其中沒有人，也沒有眾生；所見只是善與不善的心法及其相應色法的聚合。這樣觀察，便能驅除導向惡趣的邪見。若不觀察，就會成為嚴重的問題。能如此觀見，我們才成為佛陀的弟子。
今天我要教導的，是沒有人格、沒有眾生的空法。若沒有這項知見，邪見便不會脫落。「人」或「眾生」只存在於言說之中，並沒有實質。對這一點確信不疑時，見漏（diṭṭhāsava）便同時止息；知道這只是諸法的聚合，無明漏（avijjāsava）也會止息。[3]
仔細分析諸法，只會發現它們由條件所成，而且是無常；所見唯有補充與消逝。例如，進食是在補充，排泄是在消逝。因此，這具身體之中只有補充與消逝，只有有為法與無常。
這就是諸蘊的工作。它們整天都在履行這項職責。不斷地補充，是有為之苦；無常法又將所補充的一切破壞掉。[4]Aniccā vata saṅkhārā
諸行確實無常。
緬甸有一句諺語：「鹿每次生下幼鹿，幼鹿便被老虎吃掉。」事情就是如此發生。難道你們還不感到厭離嗎？你們把心全都轉向生意，卻不轉向諸蘊。
如果把心轉向諸蘊，就會想要終止這些有為現象，以及伴隨它們的無常變化。聖者看見這一點，便不再對它感興趣。因此，佛陀說：不再有補充與變化，就是涅槃；那是最上的安樂。[5]
人們以種種方式想像涅槃，但那些想法都不是真實的。從直接體驗來說，涅槃就是不再有補充與變化。我希望你們親自見到這一點，但不要以為觀智所見只到這裡為止。
為什麼？因為愈來愈多地看見這個過程，便會愈來愈厭惡、不滿，最後不再想要它。在觀察中，這些補充與變化的過程顯得愈來愈迅速，後來只見到滅去。應當知道，這表示你的觀智正在提升。起初，會見到許多法的生起與滅去；持續精進之後，心變得更加敏銳，漸漸看不到生起，只見到滅去。
再過一段時間，連生與滅都不再顯現，這時便從諸蘊解脫。找不到蘊了——實際上，是心不再見到蘊；觀察的心見到或體驗到離蘊的自由。這些話是對禪修者說的。[6]
愈多見到諸行（也就是諸蘊）的壞滅，便由壞滅智發展為怖畏智（bhaya-ñāṇa），接著生起過患智（ādīnava-ñāṇa）。一再看見壞滅，怖畏便生起，觀智由此發展。[7]
舍利弗尊者自證得阿羅漢果起，便希望放下這具身體。背負沉重的蘊擔，既無安樂，也不得自在。因此，他希望卸下這項重擔，入般涅槃。
你們卻不是如此。你們仍想背著沉重的擔子到處去，看不見它的過患，反而樂於做一個苦力。不是大不相同嗎？這就像扛著一件燃燒的重物。愛（taṇhā）總想要更大的擔子；孩子愈多，就像苦力多扛了幾袋米。碼頭的苦力也不願別人搶走自己的工作，因為彼此都在競爭收入。
有些在家人甚至想繼續背負沉重的蘊擔，所以在佛像前祈求長壽、美貌、財富、善趣等。這如同在崎嶇難行的道路上，背負沉重的擔子。
舍利弗尊者甚至說，當世界毀滅時，假使須彌山壓在背上，他也終究會有卸下它的一刻；但只要仍過著背負諸蘊的生命，即使世界毀滅，也不能因此得到解脫。[8]
涅槃是諸行及其無常（也就是生起與變滅）的止息。
諸行與無常，是我們觀照的所緣，也就是自身諸蘊的生起與滅去。到最後，這些都不再顯現，便抵達最初階段的涅槃；就像《初轉法輪經》所說的「見法」。[9]Tesaṃ vūpasamo sukho
彼等寂止即是安樂。
任何未見無常的人，仍然盲目而顛狂。多多去觀見無常，成為一個正常的人吧！
佛陀說，終止自己的苦，愈快愈好。房間裡若有四堆糞便，打算以後再清理，只會變得愈來愈臭。
證悟涅槃時，作為業果的色身仍然存在，但禪修者的心並不見到它；旁人看得到他的身體，禪修者自己在那一刻卻不見。這是因為，會將人送往惡趣的煩惱已經斷除。佛陀安住於果定時，也不見自己的身體。[6]
禪修者自己的體驗，與周圍的人所見並不相同。如果一個人還有煩惱，他的「氣味」會令別人難以忍受。第一次結集之前，大迦葉尊者曾評論阿難尊者說：「我們中間還有一頭臭羊。」當時阿難尊者仍只是預流者（sotāpanna）。你們不覺得這有什麼，但聖者卻會察覺。[10]
諸行無常，也就是生起與滅去：
如果說涅槃沒有諸蘊，有人可能把它誤認為虛無。不要把涅槃理解為虛無。Aniccā vata saṅkhārā, uppāda-vaya-dhammino;
uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho.
諸行確實無常，具有生起與滅去的性質；
生起之後必然止息，彼等寂止即是安樂。
譬如，你生了潰瘍，痛得難以忍受，必然會想把它治好；每個人都會如此。這具身體是疾病（rogato）、潰瘍等聚集之處；聖者以慧眼看得見這一點。潰瘍治好之後，禪修者會不會感到滿意？這時便處於無病的狀態。所以涅槃確實存在；正是患有潰瘍的人，才會想要把它治好。
無病就是涅槃。知道無病，是道智（magga-ñāṇa）；接著生起果智（phala-ñāṇa）。正因涅槃存在，道智與果智才可能生起；所以涅槃確實存在（atthi）。
（禪師接著引用《自說經》Ud 8.3：）
比丘們，有未生、未成、未作、無為。若沒有這未生、未成、未作、無為，就無法知見從已生、已成、已作、有為中出離。正因為有未生、未成、未作、無為，才能知見從已生、已成、已作、有為中出離。
[11]
中文譯校說明
1. 原文的 "lobha rūpa" 直譯近於「貪色」，但這並不是上座部阿毘達磨將色法分為善、不善的標準分類。色法本身屬無記；善心與不善心可以成為心生色的條件。正文譯為「呈現貪的色相」，保留禪師的說法，同時避免誤解為另有一類名為「貪色」的色法。
2. 英譯所說觀禪達到高層次時「骨節形成鉤連狀」，以及佛陀的骨節呈鏈環相連形態，沒有交代所依據的經論或具體含義。正文依英譯保留，不將它改寫成一般性的生理或經典定論。
3. "diṭṭhāsava" 譯為「見漏」，"avijjāsava" 譯為「無明漏」。這裡採用把漏分為欲漏、有漏、見漏、無明漏的四分法；部分經典常見的三分法則不另列見漏。
4. 英文 "conditioned dukkha" 可能是指 "saṅkhāra-dukkha"。正文譯為「有為之苦」，也可依三苦的術語譯作「行苦」；但此處語境著重身體不斷補充、又不斷壞滅的過程，不是緣起支中的「行」。
5. 原稿寫作 "The noble beings see this and take interest in it"，依上下文會成為「聖者對諸行感興趣」，與前後文相反；2021 年校訂版已補為 "take no interest in it"，正文據此譯為「不再對它感興趣」。
6. 「不再見到諸蘊」及「果定中不見色身」，是指當時禪修者的心不以諸蘊或色身為所緣，並非身體實際消失，也不是失去一般視覺功能。正文保留開示的表達，並依英譯括註所示加以限定。
7. 原稿的巴利語拼寫有所訛誤。此處所列的觀智次第為：壞滅智（bhaṅga-ñāṇa）、怖畏智（bhaya-ñāṇa）與過患智（ādīnava-ñāṇa）。不同論書與現代譯本對完整名稱的中譯略有差異。
8. 舍利弗尊者與須彌山的說法，英譯沒有注明出處。正文依上下文理解為：即使世界毀滅能使人卸下物質重擔，也不能自動終結背負諸蘊的輪迴生命。
9. 「最初階段的涅槃」原文為 "the first stage of Nibbāna"，並連結《初轉法輪經》的「見法」。從上下文看，很可能指初次以道智證見涅槃，也就是預流道果；正文仍保留較寬泛的譯法，沒有直接改成「預流果」。
10. 原稿作 "smelly goat"，2021 年校訂版改作 "smelly ram"。正文以較寬泛的「臭羊」翻譯。英譯沒有注明這段話的文獻出處，因此不進一步判定羊的種類或改寫其內容。
11. 文中的兩段巴利偈語已依通行拼寫校正。末段引文出自《自說經》Ud 8.3；"asaṅkhata" 譯為「無為」，與前面的「有為」相對。
[02] Wrong View and Emptiness
( 22nd October 1961)
Dhamma has general meaning. Actually it's truth (sacca) or function rightly. When greed and anger happen, mind-body has to follow them. Mind with greed creates greedy form (loba rupa) ,etc. On the highest level of vipassanā meditation, bones become hook joints. It happens by its own dhamma. Mind and mental states can make the physical body without decomposition.
The Buddha's bones became chain-joints. Wholesome, unwholesome and kammically indeterminate dhamma (abyākatā) create their own physical forms respectively. Therefore this physical body has to follow the nature of the dhamma. Unwholesome dhammas create unwholesome bodies in woeful planes etc. The body is an assemblage of dhamma.
Turn the mind into the body will see wholesome & unwholesome dhammas arise without a person or a being, only the dhamma assemblage of wholesome mental state and its form. This is dispelling wrong view to woeful planes. If we don't observe, it becomes a problem. By seeing in this way we become the disciples of the Buddha. Today I'll give the emptiness teaching of no personality and being.
Without this knowledge wrong view will not fall away. A person, a being is only in speech but without an essence. With this firm decision and at the same time, the taints of wrong view (ditthāsava) are ceased. By knowing it as the dhamma assemblage taint of ignorance (avijjāsava) also ceased.
Analyzing the dhamma carefully will find out that it's conditioned & impermanent. Seeing only the replacement and passing away. For example , eating is replacement and defecating is passing away. Therefore in this body only renewing and changing exist. It's only conditioned phenomena and impermanence.
Anicca vata saṅkhāra~ conditioned phenomena are truly impermanent; this is the job of the aggregates. The whole day this is their duty. Continuously replacing is conditioned dukkha. Impermanent dhamma destroy it. Every time the deer gave birth, eaten by the tiger. (A Burmese Proverb) It happens in this way, don't you become disinterest or not? You all turn your mind to business only, not to the aggregates.
If you turn the mind to the aggregates, you'll want to end the conditioned phenomena and impermanence. The noble beings see this and take interest in it. Therefore the Buddha said that no renewing and changing is Nibbāna, the greatest Happiness.
People think about Nibbāna in many ways, but none of them is true. By direct experience Nibbāna is no replacement and change. I want you all to see this, but don't think you can see only this much. Why? By seeing this process more & more, it becomes disgusting and displeasure and not wanting anymore.
These renewing & changing process become quicker & quicker, later only seeing the passing away. Take this as your knowledge is rising up (bhānga&ānam), at first seeing a lot of the arising and the passing away, by continuous effort when the mind becomes more sharper , and can't see the arising but only passing away.
After sometime without seeing any of the arising and passing away, then the khandha is free. Can't find the khandha. The observing mind see or experience freedom of the khandha. I am talking about these for the yogis. Seeing the dissolution of the formations (khandhas) more & more develop the knowledge of fear (bhaya nyan), and then the knowledge of danger (ādīnava nyan).
From the beginning of his full enlightenment, Sariputta wanted to leave his body behind. There was no pleasure and freedom at all by carrying around this burdened khandha. Therefore he wanted to put down this heavy load and entered Nibbāna. You all are not like this. Wanting to go here and there by carrying the heavy durden around. Can't see the fault of it, but very happy to be a coolie man.
Isn't quite different? It's like carrying a burning load. Tanha wants a big load. If you have many children, it's like carrying more rice bags, similar to a coolie. So the coolies at the ports don't like others do the jobs (competition for getting money).
Even some lay people wanting to carry the khandha of heavy burden that they are making prayers in front of the Buddha's images (as long life, beauty, fortune, good rebirths etc). It's like carrying a heavy burden of load on the very rugged road.
Sariputta even mentioned that at the time the world comes to an end, he would be free from carrying Mount Meru on his back (if he had one), but never from the life of a khandha bearer (even the world ended). Nibbāna is the ending of saṅkhārā & anicca (arising & changing).
Tesam vupasamo sukho~ the ending of them is happiness. Saṅkhārā & anicca are our contemplation. It means the arising and passing away of your khandha. In the end, not seeing any of them is arriving at the first stage of Nibbāna. As mentioned in the First Sermon (Discourse), i.e seeing Dhamma. Anyone not seeing impermanence is still blind and crazy. Seeing a lot of them and becoming a normal person.
The Buddha said that in ending one's own dukkha, it's quicker & better. There are 4-piles of excrement in the room if you want to clear up later, it becomes smelly. During realization of Nibbāna kammic resultant body still exist, but in the mind of the yogi does not see it.
People around see the body, but the yogi himself is not. Because the defilement sends one to the lower planes is eradicated. When the Buddha in fruition state couldn't see his own body. Yogis own experience and other around him are different. If someone still has defilement, others can't bear his smell.
Before the first council, Maha Kassapa made a remark on Ananda, " We have a smelly goat among us." (At that time Ananda was still a stream enterer, Sotāpannā.). It does not bother you, but to the Ariyas (nobble beings). Saṅkhārā and anicca are the same as arising and passing away."Anicca vata saṅkhārā, Uppada-vaya-dhammino; Uppajjitava nirujjhanti, Tesam vupasamo sukkho"~ "Formations are truely impermanent, their nature is arising and passing away; after arise has to cease, their ending is happiness.")
If Nibbāna has no khandhas, it can be mistaken as nothingness. Don't take it as nothingness. For example, you have an ulcer and unbearably painful. You have the desire to be cured, and everybody has to be. Your body is the place of diseases (rogato), ulcer etc., all of them are there. With the noble one's eye can see them.
When it was cured, the yogi has any satisfaction or not? So he is in the state of no disease. Therefore Nibbāna is exist. Only people have ulcer wanting to be cured. No disease (roga) is Nibbāna. Knowing that there is no disease is Path Knowledge (Magga Nyan), and then Fruition Knowledge (Phala Nyan). Nibbāna exists that Path & Fruition Knowledge can be arisen. So Nibbāna exists (atthi).
"There is monks, an unborn, unbecome, unmade, unfabricated. If there were not that unborn, unbecome, unmade, unfabricated, these would not be the case that emancipation from the born, become, made, fabricated would be discerned.
But precisely because there is an unborn, unbecome, unmade, unfabricated, emancipation from the born, become, made, fabricated is discerned."(Sayadaw quoted these Pali verses from the Buddha in the Udāna).
最後由 Avuso 於 2016-08-13, 21:39 編輯，總共編輯了 2 次。
毘舍佉與法施比丘尼的問答 - Questions and Answers by Visākha and Dhammadinnā
毘舍佉與法施比丘尼的問答
原題：Questions and Answers by Visākha and Dhammadinnā
開示日期： 1961 年 12 月 11 日至 17 日，共六講
英譯者按：以下將禪師所說的毘舍佉與法施比丘尼故事加以節略。
這系列開示以《中部》第 44 經〈小廣解經〉為基礎。
第一講
瓶沙王（Bimbisāra）曾邀請佛陀入宮，佛陀在那裡說法。王舍城的商人毘舍佉（Visākha）先後三次聽聞這些開示，每次都有所證悟，最後成為不還者（anāgāmin）。後來，他的妻子法施（Dhammadinnā）徵得他的同意，出家加入比丘尼僧團。她到僻靜處修行七日，證得阿羅漢果。出關回來之後，毘舍佉前去拜訪她，向她請問佛法。[1]
你們將有機會聽到毘舍佉與法施比丘尼之間的問答，內容從有身見（sakkāya-diṭṭhi）一直談到涅槃。由此可知，道智（magga-ñāṇa）確實具有摧破煩惱（kilesa）的力量。
什麼是「有身」（sakkāya）？就這裡的開示而言，它是現前的五蘊，是實際存在的名色身心。五蘊各自依其勝義性質存在，這便稱為「有身」。各位往往把「有身」與「有身見」混成一件事，其實必須分開來理解。[2]
有人說某個人「有很多有身」，這種用法並不正確。有身本身不是過失；把有身錯認為「我」，才是邪見。色（rūpa）是有身的一部分；若把色當成「我」或「我的自體」，便成為邪見。人們不知道色是苦諦，反而認為它是我，這種見解就可能導向惡趣。
「我很冷」「我很熱」，是把「我」摻入色法之中；若只知道色法就是色法，便是知見。「我吃了一頓好飯」，是把「我」摻入受；「我認得它」，是把「我」摻入想；「不要誤解我的意圖」，則可能把「我」摻入行。
不過要記得：日常言語中使用「我」，本身並沒有過失；問題在於把這個方便稱呼當成實有不變的自我。世俗諦中仍須使用「我」「你」等語言來溝通，佛陀自己也如此說話。明白的人知道，言語上的稱呼與實際發生的身心法並不相同。
若無人解說，人們會讓這種「我想」在心中反覆奔流無數次。例如說：「不要試探我的心。」這可能是把識當成我；別人若真來試探，雙方便可能爭吵。人們之所以互相爭論、鬥爭，往往正與執著自己的見解有關。
邪見介入任何一蘊，也可能轉成斷見（uccheda-diṭṭhi）。例如：「身體死了，我便完全斷滅」「我的心一停止，我也就徹底沒有了」「我會和這個受一起死去。」這些想法同時含有有身見與斷見。
一旦有邪見，見取（diṭṭhupādāna）便會跟著生起。活得順遂時，人容易落入常見（sassata-diṭṭhi）；臨近死亡或重病時，又容易落入斷見。生意興隆時，以為「我會一直如此」；病苦逼迫時，又以為「我將一切斷滅」。一生都不了解這些事，便是糊塗地虛度生命。
邪見是地獄之種。為什麼？因為邪見之後會生見取：「我絕不放棄自己的看法。」接著又依自己的見解行動，造成業（kamma）。究竟是業，還是邪見使眾生投生惡趣？你們也許認為只是由於不善業；但在許多情形中，是邪見先作出「安排」，業行隨後照著執行。就像愛（taṇhā）推動後續過程一樣，禪師在此把邪見比作「大愛」，把一般的貪（lobha）比作「小愛」。
「我勝不過這個受。」這句話正是把「我性」摻入受中。其實，受依自己的條件生起，又依自己的條件滅去。應當像看陌生人一樣觀察它：苦受來了又去，樂受來了又去，不苦不樂受也是如此；觀察它的心同樣生起又滅去。
這就是驅除邪見的方法。受在身上生起，觀察受的心也依條件生起；不要把二者和「我」混在一起。若不混合，邪見便無從介入。把受看作客人、看作他者，就能了知它非我。
如此，無我之智便會生起。你必須在五蘊中觀察：它像客人一樣出現，也像客人一樣離去。經中有一組觀察五取蘊的方法，其中一項是 parato，意即「觀作他者」或「觀作異物」。現在我要教你們的，就是這種非我觀。[3]
佛陀的身體也會有苦受，但不會再有由煩惱引生的心苦，這與凡夫不同。佛陀只有身體的痛，不再承受第二支箭般的心理痛苦。為什麼？因為他能把所生之受如客人般觀察。五蘊以及其中一切生起的法，都像來去的客人；若把客人當作主人，自己就要受苦。[4]
例如有人想：「我的兒子若死了，我一定會非常痛苦。」實際上，兒子的名色是依自己的條件而來，並不受你主宰。不是你想叫他來，他便來；也不是你想叫他走，他便走。他像客人一樣暫時到來。
流淚，是因為已把客人和「我」混合。許多女人之所以哭泣，是因為把客人當成主人。說「我的女兒」時，「母親的我」與「女兒的我」交纏在一起；其實女兒的名色與母親的名色各依自己的條件運作。
人之所以流淚，不只因為外在的不幸，也因為母親的邪見與女兒的有身連接起來；當女兒的名色顯示無常、非我時，母親便感到「它傷害了我」。母親的邪見像一條繩索，伸向女兒的五蘊，接著生起見取。若不以邪見把自己與他人的有身綁在一起，便不會由這種執取而流淚。
「無論世間如何變動，我的心都不被牽著走。」這是邪見不再支配心的情形。聖者遭逢利、衰、毀、譽、稱、譏、苦、樂八種世間法時，不再由有身見的繩索把自己捆縛其中。[5]
這裡有人，孩子遠在英國，相隔六千英里；孩子一出事，自己便焦慮不已。邪見的繩子竟能伸得這麼長。你流淚，可能是別人傷害了你，也可能是你主動以執取把自己與對方綁在一起。
譬如以繩子把兩頭牛綁在一起，其中一頭跌下懸崖，另一頭也被拖下去。若沒有邪見的繩索，母親身上發生的事，不會把女兒的名色變成「我所」；女兒身上發生的事，也不會把母親拖著墜落。這樣便不會由此招致痛苦的後有，現世也不必承受由執取增添的苦。
不要把自己的五蘊和邪見混在一起。佛陀說，沒有比邪見更嚴重的過失。它甚至可能推動人造作五無間業；例如在邪見支配下殺害父親。邪見能使人造作極重的不善業，因此在各種不善法中，尤其可怕。
有人想：「我死時，受也與我一同死去。」這就像火滅時，光也隨之熄滅。火與光相依出現，卻不是同一事物：火具有熱性，光具有明亮性。同樣，各種受次第生起，顯示的只是它們不穩定的性質。
所以要觀察生起與滅去。生起之中沒有我，滅去之中也沒有我。把這些法都視為陌生之物、視為他者。眾生墮入苦趣，不是受本身把他們推下去，而是對受生起邪見。禪師因此說：「以受為緣而有邪見」（vedanā-paccayā diṭṭhi）。[6]
第二講
《小廣解經》是一部以佛法問答構成的經。（禪師在此再次簡述故事。）毘舍佉證得不還果後，諸根顯得寧靜安詳；他的法之成就，已不再適合以欲樂為核心的世俗生活。
觀察無常時，煩惱逐漸減薄；到達厭離智時，又更為薄弱；最後才被徹底斷除。所以，修行絕不會白費。只有這帖藥，能使人脫離老、病、死的危險；這才是你真正可以依靠的皈依處。有集——也就是有愛——苦便跟著生起。即使尚只是觀見無常的觀智（vipassanā-ñāṇa），也已很有力量。
1. 什麼是有身？
這裡問的是「有身」（sakkāya），尚未問到「有身見」。法施比丘尼回答：佛陀所說的有身，就是色、受、想、行、識五取蘊（pañcupādānakkhandhā）。這是當下現前的五取蘊，不是抽象的理論。[2]
毘舍佉聽後雖然歡喜讚同，卻還要繼續發問，以確認這並不只是從書本背誦而來的答案。各位務必要明白：眼前這一組被執取的身心現象，正是經中所說的有身。
2. 有身以什麼為集起？
有身的集起來自愛（taṇhā）：欲愛（kāma-taṇhā）、有愛（bhava-taṇhā）與無有愛（vibhava-taṇhā）。名色身心的後續形成以愛為主要來源；從緣起的展開來說，五蘊的後有與愛、取及業相關。[7]
愛若未滅，有身的諸蘊便會繼續生起；有了蘊，老、病、死等危險便尾隨而來。由有愛而起的生命，被各式各樣的苦包圍。
魚有腥味，蒼蠅便飛來；同樣，由於有五蘊，各種危險便接踵而至。風吹來，身體受風的逼迫；天氣炎熱，身體受熱的逼迫。能產生苦患的因，只會帶來相應的苦患。若能看見有身無常，便能超越它的統治範圍。有身就是苦諦。
看見苦諦時，作為集諦的愛必然逐漸減薄；愛愈薄，苦也愈少。對人事愈多愛著，所遭遇的苦與自我傷害便愈多。有身一變化，與它相連的愛也受衝擊，於是憂、悲、哀、苦便進入心中。
3. 什麼是有身的止息？
愛若止息，有身也隨之止息。簡單地說，集滅則苦滅。
4. 什麼是導向有身止息的修行？
就是八支聖道。尚未證入任何聖道的人，在觀禪中以五種能作道支（kāraka-maggaṅga）工作：正念、正精進、正定、正見與正思惟；初道以及後續三道的出世間道，則以相應方式具足八支。
為什麼這五項稱為道支？因為它們在觀照時暫時截斷煩惱，並導向涅槃。只是觀見無常而不隨煩惱繼續造作，當下便有一分暫時的寂滅。這並不是已證得出世間涅槃，而是煩惱一時不能接續的「彼分止息」。[9]
布施（dāna）、持戒（sīla）與止禪（samatha）是道支的助緣，可作親依止緣（upanissaya-paccaya）；直接工作的道支則可作道緣（magga-paccaya）。八支聖道可歸納為戒、定、慧三蘊，其中以慧為前導。
5. 什麼是五取蘊？
色、受、想、行、識五蘊，是執取所緣的五類身心法；當欲貪與執取在這五蘊上活動時，便稱為五取蘊。
6. 取與五取蘊是相同，還是彼此分開？
兩者既不是同一件事，也不是完全互不相關。五蘊各依條件存在，例如兒子、妻子各有自己的五蘊。當愛從這一邊伸向那一邊的五蘊，二者連接起來，所緣的五蘊便成為被執取的五蘊。
五蘊在一邊，愛在另一邊；二者相接，便形成執取五蘊的關係。五蘊與愛的性質不同，所以不能說完全相同；但對已經把愛繫在五蘊上的人而言，也不能說兩者毫無關係。經文更精確地說：對五取蘊所有的欲與貪，就是其中的取。[10]
我們甚至忍受不了一隻蚊子叮咬，正因愛已與自己的蘊相連。心愛的五蘊一受損，便覺得無法忍受。諸蘊是執取安住之處；有人把愛摻入其中，有人則不再如此。聖者已不再以有身見連接五蘊，但較低階聖者仍有尚未斷盡的其他愛著。當凡夫高興或不高興時，往往立即把自己和所緣連接起來。
7. 什麼是有身見？
未曾聽聞聖者之法、缺乏正確理解的人，把五蘊認作我，便形成有身見。具有正確知見時，五蘊只是有身，不會變成邪見；五蘊是五蘊，邪見則是後來摻入其中的錯認。
不聽聞正法，很難驅除邪見。因此，導向預流的四項條件是：
1. 親近善士；
2. 聽聞正法；
3. 如理作意（yoniso-manasikāra）；
4. 法隨法行（dhammānudhamma-paṭipatti）。
最初的正確理解從何而來？從聽聞正法而來。圓滿這四項預流支，便能證悟法。
我每天都說，有身見是地獄之種。它比一般的貪、瞋、癡、嫉妒與慳吝更危險。證得預流、斷除有身見時，會同時斷除與它相應的煩惱；禪師在此以「貪瞋癡減去四分之一」來形容其重大轉變。[11] 若不願墮入惡趣，首先便要處理有身見。
即使你不害怕其他煩惱，也必須警覺有身見。布施、持戒與止禪能帶來善趣果報；可是若邪見仍未斷除，它將來仍可能成為墮向惡趣的因。這並不是善業把人拉下去，而是未除的邪見另行造作不善因。
邪見之所以可怕，是因為它可能推動人殺害父母、造作五無間業。預流者已不可能造作這五種重業。邪見還能帶領其他不善法，使眾生走向傳統所說的八大地獄及其眷屬小地獄。[12]
如實看見有身，邪見便被驅除。為什麼？因為正見生起時，與它相反的邪見不能同時存在。疾病要用相應的藥來治，邪見必須以正見對治；單靠布施、持戒或止禪，不能從根本上拔除它。
因此，先培養正見，再造作善業，會更為穩固。佛陀讚歎與智慧相應的布施、持戒和修定。英譯稿提到《增支部》所說八種布施，並稱以觀智攝持者最勝，但沒有注明確切經號。[13]
先明白這些差別，再去行善。譬如毒箭只擦入鳥的皮膚，毒尚未遍及全身時，鳥還能暫時飛翔；等毒力遍布，便會墜落。同樣，帶著邪見所修的福業可能暫時帶來上升果報，但若後來再由邪見造作重業，仍可能墮落。
第三講
8. 有身見為什麼生起？
佛陀在世時已有許多聖者；但有人不親近他們、不聽聞他們的教導，所以仍有有身見。現今的人同樣因為缺少聽聞正法的機會，而不能驅除這種見。與有身見有關的問題極為重要。
五蘊生起時，若不知道它們只是依條件生起的法，便會形成有身見。例如身體僵硬時，把風界的變化說成「我僵硬了」。明白的人只知道：這是風界的變化，不把「我」摻進去。風界只是風界。
感到冷熱時，又說「我很冷」「我很熱」，其實只是火界的變化。腹瀉時說：「我不知道自己怎麼了。」這可能是把水界的變化認作我。人便如此把四大種認作我。
「我的身體在癢」，若不知道那只是受蘊生起又滅去，便成為有身見。「我忘記了」，是把「我」放進想的失落；「我想睡」，是把「我」放進昏沉睡眠等屬於行蘊的心所；「不要試探我的心」，則可能把識認作我。
每逢五蘊中的勝義法生起，若都錯認為我，一天之內會有多少次邪見？多得無法計數。
9. 有身見如何不生起？
對每一個生起的法，依下列方式觀察：
10. 什麼法能斷除有身見？
修習八支聖道能夠斷除它。八支聖道依功能歸入戒、定、慧三蘊。
戒蘊包括正語、正業、正命三支。定蘊包括正精進、正念、正定三支。為什麼定蘊要有三項？因為它們各有作用，不能只靠一項完成觀禪：精進與念支持定，使心穩定地朝向所緣。
註釋書以摘取高處的花作譬喻。一個人彎下腰，讓第二個人踩在背上；第三個人站在旁邊，伸出肩膀讓第二個人扶穩，第二個人才能摘到高處的花。
在觀禪中，彎腰承托的人像精進；站在旁邊扶持的人像念；爬上去摘花的人像定。念與精進共同支持定。沒有精進與念，心便不能直接而穩定地朝向所緣。
想培養定，就不要放掉念，也不要減弱精進；如此，定才能牢牢對準無常的所緣。若不能辨識無常，便應檢查這些因素是否有所欠缺。知道缺少哪一項並加以調整，定便能朝向無常。
不過，定本身不負責辨識無常，只負責使心不散亂地抵達所緣；真正看見無常的是慧。念也不是判斷無常的智慧，它使心不忘失所緣。精進、念與定三者配合，把心導向目標；慧才辨別：這是有為法，這是無常。
慧蘊的兩支是正見與正思惟。為什麼要二者配合？眼睛雖然完好，若只看到物體的一面，就要有人把它翻轉，才能看見另一面。正思惟把所緣導向慧，使正見得以完整觀察生與滅。
生起是一面，滅去是另一面。若只見生而不見滅，或只見滅而不能正確理解其條件，正思惟的導向作用便不足。saṅkappa 在這裡具有把心導向所緣的意思；禪師又以眼鏡譬喻它：正見如眼睛，正思惟如幫助視力的眼鏡，使整個過程看得清楚。這裡也涉及「尋」（vitakka）把心投入所緣的功能。
為什麼戒蘊有三種不同的道支？正語、正業、正命各自負責不同的離惡行為。在世間心中，三種離心所不一定同時生起：離妄語時，不必同時正在離殺生或離邪命。所以它們同屬戒，作用卻不同。
禪修者觀照時，能作道支通常是五支，有時可有六支；定與慧的諸支可以共同運作，三種戒支卻不一定同時現前。到出世間道心生起時，八支聖道才以相應方式同時具足。平時禪修仍須守護戒，但這不表示每一個觀智心中三種離心所都同時活動。[14]
邪見強盛的人，戒行也較容易動搖。英譯稿提到兩則傳統故事：有持戒的比丘未能驅除邪見，後來分別投生為龍與蝨；一則被說成發生於迦葉佛時代，另一則發生於喬達摩佛時代，但原稿沒有注明文獻出處。
從四惡趣真正獲得保障，要靠斷除有身見。這就是我每天所說的「地獄之種」，現在應當更清楚了。
若斷除有身見，依它而起的常見與斷見也隨之失去根基。邪見在初道時被斷除。
禪師說，驅除有身見的方法並不隱密，就在當下：每次見到五蘊中的有為法，都觀察「這不是我的；我不是這個；這不是我的自我」，並觀其無常。
邪見藏在哪裡？它以隨眠（anusaya）的方式潛伏於對五蘊的執著中。若如實看見任何一蘊的無常，邪見便不能在那個觀照心中介入。
例如苦受持續很久時，你覺得「我一直在痛」，是因為沒有看穿無常，也沒有切斷相續（santati）的表象；於是把一連串迅速生滅的受，看成同一個持續不變的東西。若能細密地觀察其中一個個生滅，邪見便會逐漸鬆脫。
看見法此刻生起、此刻滅去，邪見便無從介入。看見無間斷的無常很重要，否則相續的表象會給邪見可乘之機。所以我常問你們：「看見的無常是否愈來愈多？」我擔心的，就是邪見又插進來。
若全身的生滅密集到連針尖都插不進去，邪見便無法立足。如此觀察，邪見轉弱，正見轉強。
身心的本性充滿生滅，沒有空隙。英譯稿記錄禪師說：心每秒生滅約 10¹³ 次，色法每秒約 5 × 10¹¹ 次。若邪見強，所見的無常便像斷斷續續；若正見強，生滅便顯得愈來愈迅速。不要只想：「我今天究竟怎麼了？」那可能仍受邪見影響。[15]
邪見太強時，甚至完全看不見無常；正見有力時，剛坐下不久便能辨識。你也許會問：「一定要辨識到上述速度，才能證悟涅槃嗎？」不需要。是否證悟，取決於自己的如實辨識能力，不要求修行者以數學速度逐一計數。那些極細密的說法，是用來形容已圓滿者的知見，不是要求仍在修行的人照樣看見。
凡夫與聖者的知見不可能完全相同，因為凡夫的認知過程之間夾有許多有分心（bhavaṅga-citta），煩惱也常插入其間。英譯稿又記錄：佛陀的辨識之間只有兩個有分心，舍利弗尊者有十六個，凡夫則更多。[16]
有分心本身不是煩惱心，不是主要障礙；真正的問題，是煩惱心插入觀照。禪師因此引用《增支部》的意思說：若煩惱不在中間介入，早晨修行，晚上便可能證悟。經文的重點不在計算有分心。
有分心是心流的自然過程；其數量差異，依心所具備的根（hetu）等條件而有不同。
第四講
八支聖道是中道。在漫長的生死輪迴中，我們從未真正走上這條中道；如果早已走到究竟，就不會再回到輪迴。修道時，定十分重要。
11. 什麼是定？
定是心一境性（cittass'ekaggatā），也就是心統一於一個所緣。所謂一個所緣，是觀受時專注於受，觀心時專注於心，不把許多不同所緣混成一團。心穩定地指向一處，便稱為一境性。定能使煩惱暫時被壓伏。
12. 定以什麼為所緣與基礎？
依《小廣解經》，四念住是定的所緣範圍，四正勤是定的資具；反覆修習、開展這些法，就是定的修習。[17]
定隨著念朝向所緣。觀受時，心直接落在受上，由此了知受；觀心時，念落在心上。心一境性必須與身、受、心、法四念住的所緣相應運作。
禪師所說定的「徵相」，是身體整體的概念退到背景，只清楚知道受、心等所緣。觀受時，心落在受；觀心時，心落在心。若辨識到無常，無常相也在心中顯現：常住的表象消退，無常相顯現；「男人」「女人」的整體形狀與名稱不再主導心。[18]
因此，看見無常相，可說是四念住修習成熟的徵相之一。但只有定還不能導向證悟，還須有精進。向所緣努力時，常住的表象消退，念與慧得以看見無常；這項看見受到精進的支持。
就實際功能說，精進推動，定使心不散，念不忘所緣，慧辨識無常。傳統三蘊的正式分類仍是：正精進、正念、正定屬定蘊；正見、正思惟屬慧蘊。[14]
辨識無常時，各項道支共同運作。這樣能否證悟涅槃？還必須反覆修習（bhāvetabba）。煩惱垢就像銅缽上的鏽垢，須一再擦拭才會發亮。從無始輪迴以來，我們帶著層層污垢；若不修四念住、不安住於修行、不投入精進，心只會像久未擦洗的銅器，愈來愈暗。
要完成這項工作，必須遇到老師，也要有一雙願意聽法的耳朵。自出生起，我們彷彿由「愛母」與「無明父」養大；它們不願我們證得道果、脫離掌握。無明遮蔽四聖諦，愛則教我們黏著父母、兒女與財物，於是我們一直照著它們的命令行事。
每天都在增加污垢。增加多久了？整個輪迴中，幾乎從未徹底擦拭。旁邊還有邪見作護衛，不斷命令：「這是你的父親，這是你的母親，這是你的一切。」我們平常不去洗淨它，無明、愛與邪見便愈積愈厚；這就是難以證悟涅槃的原因，所以必須多次觀照。
久置的銅缽，經反覆擦拭才逐漸發亮。持續觀照，無明、愛與邪見便逐漸減薄。需要反覆生起的是觀智；每一個聖道的道心本身只生起一次。道智一次取涅槃為所緣，便完成相應的任務。
這就像船夫把重物放上船，划向彼岸。一艘船同時完成四件事：離開此岸、到達彼岸、載運重物、渡過河水。道智也在同一剎那完成四聖諦的四項作用：遍知苦、斷除集、證悟滅、修習道。它離開有身見的此岸，渡過煩惱之流，到達涅槃彼岸，卸下五取蘊的重擔。[19]
由觀察諸蘊無常，心轉而證見不受生滅支配的涅槃。切斷煩惱是道的作用；渡向不再生起苦蘊的涅槃，也是道的作用。
修行時，心一境性、四念住的所緣以及精進的扶助都很重要；只發生一次還不夠，必須反覆觀照。佛陀以母雞孵蛋的譬喻強調這一點。母雞必須覆護、溫暖、孵育雞蛋；禪師把這三項工作配合無常、苦、非我的觀察來說明。
若不持續修習，蛋會壞掉，智慧也會鈍化。反覆觀照時，無明的蛋殼漸薄，愛的液體漸乾，像小雞利爪般的智慧愈來愈銳利。禪修者要像母雞覆在蛋上一樣，一再以身心貼近無常的所緣；如此，小雞才能從內啄破蛋殼，見到光明。
見到光明，比喻證悟涅槃。煩惱的液體乾涸、無明的蛋殼變薄、智慧之爪變利，才有破殼而出的可能。佛陀說，持續修習的人能滅盡諸漏。這段母雞、斧柄磨損等譬喻可見於《相應部》SN 22.101。[20]
煩惱在場時，心不能穿透所緣。煩惱本身雖也無常，卻能透過重複緣（āsevana-paccaya）養成勢力，使心一再沿著舊路運轉。
回家觀身時，不要只把它看成一整塊色身。觀察受、觀察心；若知道如何觀，手、腳、頭髮等三十二身分及整體形狀的概念會退去，實際生滅的法成為主要所緣。英譯稿所說「色身消失」，不是身體真的不見了，而是整體形相不再主導觀照。[18]
法施比丘尼談到覺支。擇法覺支（dhammavicaya-sambojjhaṅga）具有慧的辨析作用，與正見在這項觀照功能上相應。之所以稱為菩提分法，是因為它導向覺悟；bodhi 具有覺知、覺悟之義。覺支同樣必須「修習、多修」（bhāvita-bahulīkata）。
只有一次看見還不夠，正見也須反覆培養。有人也許以為道支不用多修，所以我要在這裡同時談覺支。二者都包含智慧作用；從道支說，著重切斷煩惱、導向解脫；從覺支說，著重使覺悟因素增長成熟。
反覆觀照而尚未見涅槃，不要以為時間白費。佛陀又以木匠的斧柄譬喻：斧頭每使用一次，斧柄便磨損一點；不斷使用，指痕逐漸顯現。解脫不能單靠祈願發生。
輪迴累積的煩惱如此厚重，若不持續觀照，怎會減薄？觀禪的每一次如實知見，都在削弱煩惱。不要失望，也不要放棄。每一次看見無常，煩惱便薄一分；看得愈多，便愈薄。觀照也使緣起的煩惱支不能接續。
起初煩惱只是減薄，後來才徹底熄滅。精進也必須增長。你也許會問：這裡為何沒有提到喜（pīti）？喜可與善的定相應，作為隨從因素，而不是這裡所說的主要道支。若修行毫無喜悅與興趣，懈怠便容易跟上來，所以應以法喜與興趣觀察從未如實看見的事物。
梵天的天眼即使能看見極遠處的人間細針，也未必看見無常。英譯稿以「相隔四千億由旬」及「石板從梵天落到人間需一個半月」形容其遙遠；這些數字屬傳統宇宙論譬喻，原稿沒有注明經典出處。[21]
梵天所見仍是世間的天眼，是由定所得的眼；觀察身心生滅所用的，則是慧眼、擇法之眼、正見之眼。這種慧非常難得：這裡癢感生起，那裡癢感滅去；受出現，又消失。這才是觀智所見。
未證聖道的天神與梵天仍不能由天眼直接證悟涅槃；壽盡後仍依業再生。傳統說，在世界劫末以前，人們因畏懼災變而修四梵住，許多人投生梵天；但若只以有愛修止禪，定的果報盡後仍須再入輪迴，過去的不善業也未因此消失。
英譯稿又說，有些天界眾生後來甚至可能投生為豬，並提及須梵天子（Subrahmā）的故事；這不是說色界梵天死亡後必定直接成為豬，而是提醒：尚未解脫者仍依各自業力流轉。[21]
你們過去無數次成為梵天或天神，卻仍未脫離老、病、死，也未曾因此獲得觀見無常的慧眼。沒有什麼比這雙眼更有價值。天界欲樂雖然殊勝，連忉利天主帝釋（Sakka）也要來人間聽法修行。
帝釋有業報所得的天眼，未必具備觀智之眼。能如實辨識無常，比天界地位更可貴。見無常後，厭離智（nibbidā-ñāṇa）隨修行成熟；當生滅諸行止息，才證悟涅槃。
你們必須努力獲得這雙慧眼。未來不一定再遇到善知識，也不一定再遇到如此住世的佛法。放眼世間，具有這種慧眼的人很少，所以要一再觀察，使所見愈來愈多、愈來愈清楚。
不要拿這項智慧去交換天神或梵天的地位。你是黃金，他們的地位只是鹽；應當知道自己所具機會的價值。天神與梵天反而要發願投生人間，才有適合修觀、證法的機會。
第五講
毘舍佉曾向法施比丘尼詢問滅盡定（nirodha-samāpatti）。那部分與各位目前的修行沒有直接關係，暫時略過；現在接著談另一個問題：受有幾種？[22]
就三分法說，有樂受、苦受、不苦不樂受三種；其中一種現前時，另外兩種不在同一心中現前。修行時，必須及時覺察當下是哪一種受。
若依阿毗達磨常用的五分法，則有身樂、身苦、心喜、心憂與捨受。色身可以出現樂與苦的觸受；眼識、耳識、鼻識、舌識本身則與不苦不樂受相應。看見時先只是看見，聽見時先只是聽見，聞到氣味時先只是聞到，嚐到味道時先只是嚐到。
若看見之後生起不滿，心已進入速行（javana）階段，成為帶瞋的心；最初的眼識本身仍是捨受。進食時，最初嚐味也只是舌識的捨受；接著反應為「我喜歡」或「我不喜歡」，才是後續速行心的貪或瞋。
身體上則有癢、痠、痛等感受，各在其處生起。身體受寒時生苦受，以火取暖而舒適時，可能轉為樂受。
今天我們要把受用在修行上。心中滿意，是喜受（somanassa-vedanā）；不滿意，是憂受（domanassa-vedanā）；對所發生的事不喜不憂，則是捨受。佛陀之所以稱它為「受蘊」，正因感受在身心經驗中不斷依緣生起。
還需要特別尋找受嗎？問題不是沒有受，而是不知道它正在生起。除了頭髮、指甲、趾甲等沒有身淨色之處，身體其餘具有身淨色的地方，都可能生起身樂或身苦；心中則可能生起喜、憂或捨。
受是有為法。例如眼、色與眼識和合而有眼觸，以眼觸為緣生起受；眼根若失去作用，相應的眼識、眼觸與眼觸所生受便不能照常生起。受依其他條件而生，所以屬於諸行，也必定落入無常。
人們不了解這些，便以為看一看並無妨。禪師借用佛陀的強烈譬喻說：若每次看見都因執取相與隨形好而走向惡趣，那麼寧可讓熾熱鐵針損壞眼根，因為那只造成一生的傷害；放任煩惱則使人反覆生死。看見時應迅速知道：這是有為法，必定無常；如此便截斷貪、瞋、癡三種不善路徑。[24]
法施比丘尼回答經中的問題，我則進一步教你們如何把答案用於實修。知道受的生起與滅去，能逐步走向漏盡。看見之後若生愛，欲漏便活動；完全不知生滅，則是無明漏活動。
口頭說來容易，實際觀照時，心往往慢了一步。你能停在「只是看見」嗎？若不能，就要迅速觀察後續心與受的無常。
佛陀曾教導，臨終時若能觀察受的無常，也可能證得漏盡。舍利弗尊者在聽佛陀向長爪梵志（Dīghanakha）說法時，觀察受的無常而證得阿羅漢果；長爪則在同一場合得法眼。依禪師採用的註釋性說法，舍利弗的初道由觀身而得，後三道則在這次說法中由觀受完成。[25]
單是耳朵聽講，並不會自動帶來證悟；聽聞的同時，心還要如實觀察諸蘊。聽法與觀照配合，才可能由預流逐步到阿羅漢。因此我常說：耳朵聽法，心觀察身心。只聽而不修，心不會因此變得敏銳，不能見諦、削弱煩惱或證見涅槃。不要只為累積福德而聽，還要實際用功。
聽聲時同樣如此：聲、耳識、耳觸及所生受都是有為法。若不知道有為，便不能知無常。身心中一切生起的法都依條件而生，終必以滅去顯示無常。生起如同「有」，滅去如同「死」；能如此觀察，便是 pajānāti——如實知。
長爪一面聽法，一面觀無常，因而成為預流者。舌與味也是如此，身根與外在觸境也是如此。法生起時，要「以慧觀見」（yadā paññāya passati）。
身淨色（kāya-pasāda）由業所生；生命尚在持續時，維持這一期生命的業生色仍繼續發生作用。感到「太冷了」後若立刻排斥，瞋便生起；所以知道冷受時，要立即以慧觀其無常。知道有為法生起，便也知道它必有生（samudaya）與滅（vaya）。實際所見，是苦諦。
能如實觀見的道支，屬於道諦。若對苦完全遍知，便轉為道智；尚未完全遍知，則仍是觀智。
毘舍佉與法施比丘尼為什麼談受？因為觀受是迅速通向阿羅漢果的重要門徑。佛陀把受觀列入四念住，因為以受為主要所緣，也能完成修行；觀受時，其他蘊的生滅同樣包含在經驗之中。
不知道受的生起，也就不能如實知道它的滅去，苦諦因此被遮蔽。看不見諸行，便無法觀無常。毘舍佉與法施的問答只簡要說明受的類型，因為二人已熟知細節；我則把它展開為修行方法。
任何受生起，都觀察它的無常。受一直在生起，我所擔心的，是你不知道它已經生起。不知道就是無明；凡依緣生起而受壞滅逼迫者，皆屬苦諦。
六根門前有法生起，卻不知道那是苦諦，便每天繼續造作業，其中大多與不善相應。
簡單地說，觀禪就是如實觀察苦諦。念頭與意門相觸，生起喜、憂或捨受，這些都是有為法。若成為 dukkhe ñāṇaṁ——對苦的知見——便是明。
由觀無常，也能逐步通達其他諦。（禪師接著談心的捨受。）每一剎那正確觀照、煩惱不能續起時，都有「剎那的寂滅」；值得為此精進。五種受都可以作為觀察所緣。愛真正止息後，道智生起。觀照是在排除自己的危險；貪、瞋、癡才是內在的敵人。若只替不修行找許多理由，便是在追隨愛欲煩惱的辯詞，最後只是讓自己繼續受苦。[9]
第六講
毘舍佉問：「若不觀察樂受、苦受與不苦不樂受，會發生什麼？」
法施比丘尼簡要回答：對樂受不如實知，貪隨眠可能隨之活動。你們還要知道，若貪進一步發展，愛、取、業與有會依次接續，生也跟著發生。禪師以強烈的業果語言提醒：若在這條由樂受轉成貪取的路徑中死亡，可能導向餓鬼趣。從漏來說，欲漏與有漏會隨貪活動。[27]
不觀苦受，瞋可能跟著生起；由無明支持的瞋，可能成為畜生趣之因，並與無明漏相應。無明漏的範圍極廣，從欲界一直到最高的無色梵天；在修觀的心流中，也要到出世間道智才被根除，種姓智（gotrabhū-ñāṇa）本身尚未斷盡無明。
受生起時，應努力觀察；若不觀，貪瞋癡便可能開出通往惡趣的道路。不觀捨受，無明隨眠便可能活動。捨受非常微細，有智慧的人才容易察覺；對它全然無知，也可能成為愚癡與畜生業的助因。
即使行善，若沒有正見與觀智攝持，無明仍可能尾隨，給愛留下機會。人帶著無明祈願，祈求未來享受欲樂與生命，欲漏、有漏、無明漏便跟著活動。所以許多造福行為更傾向延續後有，而不是導向出離。
這不是說福業本身帶來惡果；問題在於行善者不了解四聖諦，又以愛執取福德，依自己的願望要求後有。能如實教導佛陀本意的老師，確實難遇。
毘舍佉又問：「這三種隨眠是否每逢相應的受生起，就一定跟著出現？」法施回答：「不一定。」修觀者若及時觀無常，貪、瞋、無明隨眠便不會在那個心中支配他。這是一種教誡方式。[28]
我還要從另一面提醒你們：佛陀也說，正確修習的善法能帶來禪那、道與果；錯誤的知見，才使造福者以福德作為反覆投生的資糧。
施捨（cāga）的本義是放下，所以能對治愛；放下「我的東西」，也能對治「我所」的邪見。因此，布施是削弱愛與邪見的法。若不知道如何正確布施，心裡想的卻是「我擁有，所以我施捨」，「我布施了，將來應享受果報」，那麼邪見與愛又會趁機介入。日常生活中，正確知見與智慧非常重要。[29]
這也有賴善知識指導。必須懂得選擇教法，並常常檢查：這項教導是否真正進入內心？是否與四聖諦相連？能導向諦的法，才真正珍貴。佛陀也曾說，在尚未覺悟四聖諦以前，自己長久流轉生死。
一位持戒者接著應做什麼？舍利弗尊者答覆大拘絺羅尊者（Mahākoṭṭhita）：應如理觀察五取蘊為無常、苦、病、腫瘤、箭刺、災禍、病患、他者、敗壞、空、非我。持戒而修觀者，可以證得道果。這十一種觀法出自《相應部》SN 22.122〈具戒經〉。[3]
法施比丘尼說明受的性質：樂受住時為樂，變易時成苦；苦受住時為苦，變易時反而令人覺得樂；不苦不樂受與明俱行時為樂，與無明俱行時則成苦。禪師把它運用於修行：樂受生起時知道樂受，苦受生起時知道苦受，捨受生起時知道捨受，並將三者都觀為無常與苦諦。[30]
當其中一種受生起，另外的受便不在同一心中。捨受生起時，不要以為「什麼都沒有」；總有一種受與心相應。若說找不到可觀的受，就像說找不到無常一樣。當一切受及其生起止息時，才是涅槃。
所以要繼續觀察，直到所有導向後有的受取過程止息。觀察心若不能逐一穿透三種受，便會跟不上諸蘊迅速的生滅；煩惱於是插入兩者之間，使證悟延後。
修行中，有時樂受、苦受或捨受看似連續發生。理想的觀法，是一個受生起，隨即有一個知見跟上；每個受都有相應觀照，煩惱便沒有空隙介入。
若疼痛一再生起，心不能辨識其中每一個生滅，瞋便插入；若樂受持續而心不能穿透，貪便插入；若捨受持續而心不能辨識，無明便插入。這一點對禪修者很重要：貪跟在樂受後面，瞋跟在苦受後面，無明跟在捨受後面。
口頭說明並不難，實修時卻要親自檢查：煩惱究竟有沒有插入？觀察心能否及時跟上每一個無常？若不能，便要增強精進。不能證悟，是因煩惱仍有機會介入觀照。
觀智（vipassanā-ñāṇa）是前導，必須先培養；觀智的正見成熟後，取涅槃為所緣的道智正見才會生起。觀智正見愈銳利，涅槃便愈接近。若不懈怠地修行，便有證悟的可能。沒有觀智正見作前導，道智正見不能突然生起。禪師並引用 SN 1.46〈天女經〉所說通往無畏目的地的「直道」來勉勵修行者。
隨順智（anuloma-ñāṇa）仍以諸行無常等為所緣；接著生起種姓智（gotrabhū-ñāṇa），以涅槃為所緣，並以無間緣（anantara-paccaya）銜接後續道智。這項說明呈現的是無人、無眾生在其中操控的自然心路：條件具足，諸智便依法則次第生起。[31]
因此，若沒有前面的觀智，道智不能生起；觀智與初道智之間，還有種姓智。不要讓失望與疑惑進來：「我也許只是二因者（dvihetuka），是不是曾對誰做錯了事，所以今生不可能證悟？」不要任由這些心態妨礙修行。[32]
佛陀保證，只要聽聞真實之法並如實辨識無常，修行便不會徒勞。若煩惱不介入無常所緣與觀察心之間，便能繼續向證悟前進。不要被自己的猜測拖走；有些人的疑與追悔（kukkucca）成為障礙，甚至推動不善趣。
在觀智之後生起種姓智，再生道智；這是心路（vīthi-citta）的次第。憂慮與追悔是修道的危險，禪修者不要以它們傷害自己。所有真誠修行都不會毫無結果，佛陀也一再給予鼓勵。
英譯稿記錄禪師說：臨終時仍精進觀照的禪修者，可能在死前證得預流乃至不還；若未在當下證得，帶著成熟觀智投生天界後，也可能很快證入預流。原稿只概括說此說出自《增支部》，沒有注明經號，因此正文保留為禪師的勉勵，不把它改成對所有臨終禪修者的必然保證。[33]
追悔若生起，就觀察追悔的無常，然後回到原來的主要所緣，例如受或心。對修受念住的人，追悔是憂受；對修心念住的人，追悔是有瞋心。不要另行尋找所緣；它既已生起，本身就是可以如實觀察的法。這一點十分重要。
毘舍佉問：「不苦不樂受的相對面是什麼？」法施回答：「無明。」每當捨受生起而全然不知，無明便在場。無明的相對面是明（vijjā）；明在場時，無明不在。你所修的觀照，就是明生起之道：
依阿毗達磨的分析，果心仍應觀為無常，因為它是有為法，生起後便滅去。對涅槃則不是像觀有為法一樣觀其生滅，而是把心傾向、安住於生滅止息的寂靜。
所以我說：對無常者觀無常；對不屬生滅有為的涅槃，則以省察智（paccavekkhaṇa-ñāṇa）省察：「正是此寂靜。」道心與果心都是無常的有為法；涅槃是無為，不應被當成另一個可觀察其生滅的行法。
最後總結：要證悟涅槃，必須從有為法開始。以有為法為所緣、觀其無常的智慧，仍是觀智，不是道智。觀智成熟告一段落時，心轉向無為，證見涅槃；取涅槃為所緣的，是道智與果智。
觀禪的工作，在對有為法的觀察達到成熟時完成；接著，智慧才轉向無為。不能在有為法的範圍內找到一個生滅的「涅槃」。若把吃得舒服、喝得愉快等短暫享受稱作「片刻涅槃」，那只是把欲樂錯認為涅槃，可說是「邪見涅槃」。若要證悟真正的涅槃，必須超出有為生滅的領域。
若不知道什麼是有為法，便找不到出口。生起顯示它依條件而成，滅去顯示它無常；看不見這一點，就無法走向超越。
起初，要由盲凡夫（andha-puthujjana）轉成具正見的善凡夫（kalyāṇa-puthujjana）；進一步生起聖道正見，證見無為，才成為聖者。盲凡夫看不見諸行的真相，善凡夫能觀見有為法；聖者則以道智證見無為。修行必須如此逐步發展。
在遇到善知識以前，人人都像盲者。舍利弗與大目犍連最初跟隨刪闍耶（Sañjaya）時，仍是盲凡夫；遇見佛陀最初五弟子之一的阿說示尊者（Assaji）後，聽聞緣起偈，成為具正見的善凡夫，隨後證入聖者之列。
不要因猜測自己是三因者（tihetuka）或二因者（dvihetuka）而喪失信心。禪師在這裡所強調的「盲」，主要是尚未遇到善知識、尚未聽見能導向正見之法；在遇佛聞法以前，人們都處於這種盲目之中。所以，不要任由疑惑阻礙修行。
中文譯校說明
1. 毘舍佉與法施比丘尼原為夫妻、毘舍佉是不還者等背景，來自《小廣解經》的註釋傳統；MN 44 經文本身直接從毘舍佉拜訪法施比丘尼開始。佛陀在經末讚歎法施具大慧，並說若毘舍佉向自己提出同樣問題，自己也會作相同回答。
2. "sakkāya" 本身譯作「有身」，"sakkāya-diṭṭhi" 譯作「有身見」。MN 44 對「何謂有身」的原答是「五取蘊」（pañcupādānakkhandhā），不是籠統的五蘊；英譯開示多處簡稱五蘊，正文在直接引述經義時已補足「取」。
3. 第一講英譯作 "prato" 並稱經中有十種觀法，應是 "parato"（觀作他者、異物）之誤。《相應部》SN 22.122 實際列出十一種：無常、苦、病、腫瘤、箭刺、災禍、病患、他者、敗壞、空、非我。第六講的英譯把 "sallato" 誤成 dirt，正文依巴利語改為「箭刺」。
4. 「佛陀只有身苦，沒有心苦」可參照《相應部》SN 36.6〈箭經〉：凡夫受苦受時又憂悲惱亂，如中兩箭；善學聖弟子仍可能感受身苦，卻不再承受由抗拒、執取所加上的第二箭。這不是說阿羅漢沒有任何心受。
5. 開示把「聖者遇八風心不動」作概括性表達。嚴格說來，預流、一來、不還仍有程度不同的貪、瞋等未斷煩惱；完全不為八風所動，是以阿羅漢的解脫為圓滿標準。
6. "vedanā-paccayā diṭṭhi"（以受為緣有邪見）是莫哥禪師用來說明實修的延伸公式，不是十二支緣起固定次第中的一支。標準次第是「受緣愛」，但受若未被如實知，也確實可能成為有身見、常見或斷見活動的條件。
7. 修訂版仍把欲愛誤寫成 "kamma-taṇhā"，正文依 MN 44 改為 "kāma-taṇhā"。同段的 "upadhā" 語意不明；依上下文與緣起結構，應是 "upādāna"（取），故譯作「愛、取與業」。
8. 英譯的 "Nibbānic state" 從「佛陀可在說法間一呼一吸轉入」的語境看，應指果定（phala-samāpatti），也就是果心以涅槃為所緣；並非佛陀一再重新證得涅槃。
9. 「暫時的涅槃」「剎那的涅槃」是莫哥禪師系統常用的教學語，指觀智現前時以彼分斷（tadaṅga-pahāna）暫時截斷煩惱與緣起支，亦稱彼分止息（tadaṅga-nirodha）。它不同於道智所證、以煩惱不再復生為特徵的出世間涅槃。
10. MN 44 的精確回答是：取既不等同五取蘊，也不是完全外在於五取蘊；對五取蘊所有的欲與貪，就是其中的取。正文保留禪師以「繩索連接兩邊」所作的實修解釋。
11. 「斷有身見便斷除四分之一的貪瞋癡」是英譯所記錄的比例說法，原稿沒有注明經論依據。經典較確定的說法是：預流者斷除有身見、疑、戒禁取，不墮惡趣，至多七有究竟苦邊；不能把剩餘煩惱精確量化為「已斷四分之一」。
12. 八大地獄及一百二十小地獄屬後期宇宙論的細分，不是 MN 44 的內容。五無間業則通常指殺父、殺母、殺阿羅漢、出佛身血、破和合僧；邪見可成為造重業的重要助因，但不能把五項一概簡化為只由邪見造成。
13. 英譯聲稱「八種布施中，以觀智攝持者最勝」，只籠統標作出自《增支部》，未提供經號；正文因此保留為原開示內容，不把它當成已核定的逐字經文。
14. MN 44 的標準三蘊分類是：正語、正業、正命屬戒蘊；正精進、正念、正定屬定蘊；正見、正思惟屬慧蘊。開示所說世間觀智心常有五種能作道支、三種離心所不必同時現前，以及出世間道時諸道支具足，屬上座部阿毗達磨與緬甸觀禪傳統的分析。
15. 數學上 10¹³ 是每秒十兆次，5 × 10¹¹ 是每秒五千億次；英譯括號中的英文數字名稱與算式並不完全相符。這類絕對速度不是巴利經藏或標準《阿毗達磨概要》的共同定量；傳統較常說色法可延續十七個心識剎那。正文保留算式，只把它視為強調生滅極迅速的傳統說法，不要求修行者實際逐次計數。
16. 「佛陀的辨識間有兩個有分心、舍利弗有十六個」的說法，英譯未注明經論來源。有分心與心路分析本身屬上座部阿毗達磨及註釋系統，不是 MN 44 的原經內容。
17. MN 44 原文說：心一境性是定，四念住是定的所緣，四正勤是定的資具，反覆修習這些法是定的發展。英譯開示把這一段轉為具體觀禪指導。
18. 「身體消失」「男女形相消失」指手腳、男女、整體身形等概念施設不再主導心，觀察者主要辨識受、心或生滅法；不是物質身體真的消失，也不是失去一般感官功能。
19. 上座部論書通常說，每一聖道心只生起一剎那，並同時完成四諦的四項作用：遍知苦、斷集、證滅、修道。正文用這項架構整理英譯中「船完成四件事」的譬喻。
20. 母雞孵蛋、斧柄逐漸磨損的譬喻見《相應部》SN 22.101。經文的重點是：持續修習四念住、四正勤、四神足、五根、五力、七覺支、八支聖道，解脫才會成熟；不是只靠願望使小雞破殼。
21. 梵天眼力距離、石板墜落時間、劫末十萬年及天神後來投生為豬等說法，英譯均未給出可核對的直接出處。正文保留其勸修意義，但不把數字或投生敘述提升為早期經典的定論。
22. 修訂英譯寫成 "This is nothing to do with you all and useful"，句法顯然漏了否定或轉折。依上下文，禪師是說滅盡定與聽眾目前修行無直接關係，因此略過，不是說它「既無關又有用」。MN 44 原經實際詳談了想受滅定的入定、出定及諸行止息次第。
23. 莫哥禪師所說貪、瞋、癡「三條緣起路徑」，是把六根門前的反應分成三類：對可愛所緣生貪、對不可愛所緣生瞋、對所緣不如實知而生癡。這是教學用的分析，不是另有三套不同的十二支緣起公式。
24. 熱鐵刺眼的譬喻出自《相應部》SN 35.235。原經更精確的語境是：寧可讓熾熱鐵針損壞眼根，也不要執取色相與隨形好，使貪瞋等結縛滋長並導向惡趣；英譯把它概括成「不知緣起」，正文已按原經語境加以限定。
25. 舍利弗與長爪的故事見《中部》MN 74〈長爪經〉。經文說舍利弗站在佛陀身後搧風，思惟佛陀所說之法而漏盡解脫；長爪生起法眼。舍利弗「初道由觀身、後三道由觀受」是開示採用的註釋性說明，不是 MN 74 經文的逐字敘述。
26. 《相應部》SN 45.1 的原意是：無明為不善法的前導，無慚、無愧隨之而來，並引出邪見乃至邪定；明則為善法的前導，慚、愧隨之而來，並引出正見乃至正定。
27. 樂受、苦受或捨受本身不會機械地決定餓鬼或畜生投生；投生依臨終與累積業等多重條件。開示的完整脈絡其實包括「受未被觀照，進而生愛、取、業、有、生」，正文已把特定惡趣理解為對這條煩惱業果路徑的警告，而非單一受的必然結果。
28. MN 44 對「隨眠是否必定隨每一種受而起」的回答確實是否定。經中舉出的例外是：以初禪之樂斷貪隨眠；由渴望無上解脫而生的心苦可用來斷瞋隨眠；以第四禪的不苦不樂受斷無明隨眠。開示則把這項原則轉成及時觀無常的指導。
29. 布施能對治、削弱愛與「我所」執取，但只有相應聖道才能根除相應煩惱。英文使用 killing，正文依義譯為「對治」「削弱」，避免誤解為一次布施即可永斷愛與邪見。
30. MN 44 的經文是：樂受住時樂、變易時苦；苦受住時苦、變易時樂；不苦不樂受與明俱行時樂、與無明俱行時苦。各巴利版本在後續 "paṭibhāga"（相對面、對應者）問答的前兩項有異讀：部分版本以貪對樂、瞋對苦，PTS 版則以苦與樂互為相對；本開示兩種說法都留下痕跡。
31. 隨順智、種姓智、道智的次第，以及種姓智取涅槃為所緣，屬《清淨道論》與後期上座部阿毗達磨的觀智次第。嚴格說來，「種姓智」主要用於初道之前；更高三道之前的相應成熟心，有些論書稱為清淨智（vodāna）。
32. 二因者、三因者是阿毗達磨依結生心是否具有無貪、無瞋、無癡三善根所作的分類。禪師在此反對禪修者因猜測自己的結生類型而自我否定，並強調善知識、聞法與正見的實際作用。
33. 臨終觀照而證道，或帶成熟觀智生天後迅速證入預流的說法，英譯僅稱出自《增支部》，沒有提供足以核定的經號，故不作更強的經典歸屬判定。
34. MN 44 原問答是：無明的相對面是明，明的相對面是解脫（vimutti），解脫的相對面是涅槃。英譯卻先寫「明的相對面是果」，再以「解脫心」解釋果心。正文保留禪師把解脫具體解作果心的論書式說明，同時恢復經文的「明—解脫—涅槃」次第。果心是有為心，所緣則是無為涅槃；二者不可混同。
[03] Questions and Answers by Visākha and Dhammadinna
(Talk one to six, 11th to 17th December 1961)
( I condense the story of Visākha and Dhammadinna told by Sayadaw. It was based on Cula-Vedalla Sutta, Sutta No.44 of Majjhima Nikāya.)
T1
(King Bimbisara invited the Buddha to his place and he gave talks there. Visākha , the merchant of Rajagaha listened these talks 3 times separately. And each time he realized the Dhamma and the last time become a non-returner (anagamin).
Later his wife Dhammadinna, asked permission for entering the bhikkuni sangha. She went to a quiet place for 7 days and practiced and became an arahant. After she came back from the retreat, Visākha went to see her and asked questions on dhamma.)
You'll have the chance to hear the questions and answers between Visākha and Dhammadinna from about identity-view (sakkāya ditthi) to Nibbāna. (Then Sayadaw told the story of them above.) Therefore the Path Knowledge (magga nyan) surely has the power of energy to destroy defilement (kilesas).
What is sakkāya? It's the 5-aggregates (khandhas). The real existence of mind-body is sakkāya. People here (the audience) understand sakkāya ditthi as a combination. It's the natural qualities of the aggregates (paramatha dhamma of the 5 khandhas) and are really existed, and you can call it sakkāya. (It's important to understand that the Buddha's Teaching is for practical purpose to end dukkha. Not for the philosophical thought games like later tradition.)
Some people say that you have a lot of sakkāya. This way of using it is wrong. Sakkāya is not a fault. It means mind-body, only wrong view is wrong. Form(rupa) is sakkāya. If you take it as “ I or me”, become wrong view. People don't know that form is truth of dukkha and think it as I or me . Then it can lead to the woeful planes. I am cold, I am hot etc.
In this way I is interfering with sakkāya. Knowning form as form, even it becomes knowledge. " I have a good meal", this is “the I” interfere with feeling. So, viewing sakkāya in the wrong way becomes wrong view. " I perceive it", interfere with perception. " Don't misunderstand my intention", interfere with volition.
At here, one has to remember that “I in speech” is not a fault only take it as the real me. People already clear about this point and by using only in speech is not in fault with it. It's a relative truth and we need to use it for communication.
The Buddha himself used it. People have wrong view not in this way, and they think it as real. If nobody explain for it , these thoughts are over run through in countless times. For the one who knows this point, they know that their speech and the reality are different things. " Don't test my mind", it becomes wrong view in consciousness.
If someone comes in and tests him what will happen. Then they become a quarrel. The cause of wrong view is sure enough in this case. Regarding with wrong views, people are quarreling and fighting among them. If interfering with wrong view in anyone of the aggregates can become annihilationism (uccheda ditthi).
As example," If I die, I also die". "When my mind comes to an end, I also end". These are the ideas of totally cut off. " I'll die with this Vedanā". This include both identify-view & annihilationism.
If you have wrong view and clinging to view will follow. Still alive we have view of permanence and near dying view of annihilation. When business are going well sasata ditthi, and during illness ucchedha ditthi, not knowing about these things is living a bad long life.
Wrong view is the seed of hell. Why? With it follows by clinging to view. I will never give up my view (become clinging) and do what I think (become action). Is it action (kamma) or wrong view (ditthi) leading one to the woeful planes for rebirth? You may think beings fall into these planes are because of unwholesome actions. It is not so.
Wrong views making the programming and action has to follow it. (The same as craving-tanha, the Buddha mentioned wrong view as great tanha and greed-loba as small tanha). "I can't overcome this vedanā", this is the I-ness go and mixed-up with vedanā. Vedanā is arising and passing away by itself. Have to observe it like a stranger. Painful feelings come & go.
Good feeling also come & go. Neutral feeling is also in the same way. The observing mind also the same. This is dispelling wrong view. Feeling arising in the body and the observing mind is happening inside. So, don't mixed-up. If you don't mixed-up these things, then wrong view can't come in. Take it as a stranger. Then you know it as not-self.
The knowledge of not-self come into being. You must observe in the khandha , it appears as a guest and die as a guest. It's equal to Prato (stranger) (There were 10 contemplations in the suttas mentioned by the Buddha and Sariputta.
How to contemplate in 10 different ways on khandha? Prato was one of them). I teach you the contemplation of not-self. The Buddha also had dukkha Vedanā in the body but no mental feeling in the mind. This was different from the common beings. Only had bodily pain and no mental pain. Why is that?
That is because he had the ability to observe or see as a guest. All the 5-khandhas and whatever arising are guests. (Liked guests come and go). Take it as the host , you will suffer. As an example, "If my son dies, it will hurt me". In reality it's nothing to do with you, he is only a guest. He came to you, not you wanted him.
If you want him to leave, he will not. If you are in tears, you already mixed up the guest with “the I". Most women are in tears, because they making the quests as hosts. In the words, "my daughter", “the mother's I” and “the daughter's I” are intermingling.
The daughter's mind-body is nothing to do with the mother's mind-body. We are in tears not because of misfortune, the cause of intermingling. The mother's wrong view and the daughter's identity (sakkāya) become mix-up. When it shows its not-self nature and it hurts me. The mother's string of wrong view goes and connects with the daughter's aggregates, and then clinging to view to arise (ditthupādāna).
There will be no tears to fall without mixed-up wrong view with sakkāya. "Whatever changing in the world, my mind is not moving", this is someone does not has wrong view. Ariyas' mind is not moving when they encounter with the eight worldly winds. No connection with the string of wrong view.
Someone here will be in stressful when something happen to one's own child in England. This is 6000 miles away. Too long is the string of wrong view. You are in tears because someone had tortured you or you went to mix thing up. Bind two oxen together with a rope. If one of them is falling into the cliff and the other is also.
Without wrong view whatever happen to the mother, the daughter is all right. In the same way to the daughter, the mother is all right. In this way not painful rebirths come to be and in this life also no suffering. Don't mixed-up one's own khandhas with one's wrong view.
The Buddha said that there is no fault greater than wrong view. It can lead to commit the 5 heavy kammas. Killing one's own father is ditthi; there is nothing it can't do. In the unwholesome dhammas, wrong view is the most fearful one.
If I die, vedanā also die, when the fire go out, the light also die out. So take the fire and light together. Fire and light are different things. Fire is heat and light is brighten. Different types of feeling arise in turn, that mean reveal it unstableness. So try to see the arising & passing away. In this way, no "I-ness" mixed up with the process.
There is no I in the arising and in the passing away also no I-ness. Take all these as stranger. Living beings fall into painful rebirths are not by feeling but wrong view. Vedanā conditioned Ditthi.
T2 Cula-Vedalla Sutta is the answers to the questions of Dhamma. (Here Sayadaw told the story in brief) After became an anagamin (Visākha), his faculties were calm and serene. His Dhamma attainment was not suitable to this sensual world. By contemplating impermanence, the defilement become thinner. Arriving at the knowledge of disenchantment, it becomes thinner.
At the end it's eradicated. Practice is never wasting. Only this medicine can free someone from the danger of old age, sickness and death. This is the only refuge can rely on. If you have samudaya (tanha-craving) dukkha will follow. Even knowledge of impermanence (vipassanā nyan) is quite effective.
(1) What is sakkāya? Only asked sakkāya not including wrong view yet. It's the clinging of the 5-khandhas. What are the 5-khandhas? Form aggregates, feeling aggregates, perception aggregates, fabrication aggregates and the consciousness aggregates. She answered as the present 5-khandhas. Still he did not believe it, because can be answered by book knowledge. It's important for you all to understand that. This present 5- khandhas is sakkāya.
(2) What is the cause of sakkāya (khandhas)? It comes from craving (tanha), craving for sensual pleasure (kama tanha), craving for becoming (bhava tanha) and craving for non-becoming (vibhava tanha).The cause of mind-body is come from craving. Khandhas arise from tanha, updāna and kamma.
The main source is craving. Until craving is not dying out will have sakkāya khandha and with old age, sickness and death follow behind. It comes from the craving for attachment to life. Surrounded by many kinds of dukkha. Because of the fish smell flies are coming.
In the same way because of sakkāya (the 5-khandhas) dangers are coming. By wind blow suffer from the danger of wind. Because of heat suffer from the danger of heat. The cause from wicked dhamma only brings wicked things. Only these are arising. If you can see the impermanence of sakkāya, you will transcend its empire.
Sakkāya is the truth of dukkha. Seeing dukkha sacca and tanha samudaya must thinning out. After thinning out tanha, dukkha become less and less. Someone with affection will encounter dukkha and hurt himself, with more affection more harmfulness. When sakkāya changes and samudaya also changes; then sorrow, grief and lamentation come in.
(3) Tell me the ending of sakkāya. If craving ends, it will end also. In short , samudaya end and dukkha end also. Tanha nirodho Nibbānam appear~ the ceasing of craving is Nibbāna. The Buddha could enter into the Nibbanic state during the Dhamma talk, within the period of in-breath and out-breath. He also started from impermanence (arising and passing away) and instantly turned towards Nibbāna.
(4) Tell me the practice to the ending of sakkāya. It's the noble Eight Fold Path. If not entered the Path yet has to contemplate with the 5 factors (i.e. sammā -sati,
sammā-vāyāma, sammā-samādhi, sammā-ditthi, sammā-saṅkappa).
After the Path, practice with 8 factors (from sakādagamin to arahantship). Why these factors called magganga? That is because it cuts off defilement temporary. If it can cut off defilement, and then the dhamma become to Nibbāna. Just contemplate impermanence and doing nothing, and then you are temporary in Nibbāna.
Dāna, sīla and samatha are supportive factors for the magganga. They are decisive support condition (upanisaya paccayo) and magganga is path condition (magga paccayo). (i.e the far and near causes) The Noble Eight Fold Path is sīla, samādhi and pa&&a. Pa&&a is the leading factor.
(5) Tell me the clinging aggregate (upādānakkhandhā). The 5-khandhas are the object of clinging.
(6) Clinging and khandhas are the same or different? It's not the same nor different. How to understand it? For your clear understanding I have to come in. Khandhas exist by itself, as examples the khandhas of son and wife. If it's only sakkāya, and then it only become the sense objects. Not the sense objects of clinging.
The clinging from here go to connect the other side khandhas and then become the clinging khandhas. The other side is 5-khandhas and this side is craving, and these two connect together become clinging khandhas. Without connection it is not. It's only contact with the sense object and the sense organ (arom & arammanika).
The khandhas and tanha are not the same. People have craving become clinging khandhas. We can't bear even mosquito bite. Therefore it's connected. It's unbearable when it hurt our beloved khandhas. khandhas are the place of clinging. Some people mix-up with it, some are not.
Noble persons (ariyas) are not in it. When we are happy we connect it, if not happy also. They are connected as cause & effect relationship. They are different nature that not the same (khandha & tanha). For someone who connects these nor different. (means the same)
(7) Tell me sakkāya ditthi. No intellectual knowledge and not listening to ariya's dhamma and then take the khandhas as me. With knowledge only sakkāya and not become wrong view. The khandha is sakkāya and wrong view is interfering with it, without listening dhamma difficult to dispel wrong view. Therefore the causes for becoming a Sotāpanna; are:
1. Association with the wise
2. Listening the dhamma
3. Wise reflection on it (yonisomanasikarā)
4. Practise according to the dhamma (dhammānu dhammapatipatti)
Where is intellectual knowledge come from? From listening the dhamma, fulfilling these 4 factors will realize the Dhamma. Every day in talk I had mentioned sakkāya ditthi as the seed of hell. It's more dangerous than greed, anger, delusion, envy and avarice.
If sakkāya ditthi is eradicated; 1/4 of greed, anger and delusion is destroyed, including envy, avarice and whatever combined with it. If you don't want to fall into painful rebirths have to destroy it first. Even you don't fear other kilesas must fear this one. Dāna, sīla, samatha can lead someone to good rebirths, but later pull one downwards to painful rebirths by wrong views. If you are not destroyed it only temporary rising upwards.
Nothing is more fearful than wrong view, because of this someone can kill one's own mother and father. The 5-heavy kammas come from it. In sotāpan these kammas are never happened. People said they fear unwholesome dhammas. Don't be fear! If you destroy wrong view, no need to fear any unwholesome dhammas.
It's leading other unwholesome dhammas and sending beings to the 8-great hells and 120-small hells. If you see sakkāya it dispels wrong view. Why? It becomes right view and the wrong view has to go away. Wrong view must exterminate by right view. Any illness has to be cured by it's own medicine.
Dāna, sīla and samatha can't overcome it. It's better to do wholesome kammas after dispel wrong view, if not will fall downwards again. The Buddha preferred the kinds of dāna, sīla and samatha enrich with vipassanā. There are 8-kinds of dāna and the best one is enriched with vipassanā. (Mentioned in the Anguttara) Sakkāya ditthi arises because of not knowing the reality.
Therefore knowing the differences clearly and then do the merits. As an example, you shoot a bird with a poison arrow and hit the skin only. It continues to fly as long as the poison not spread enough to the whole body, and then spread enough it will fall down. In the same way any merits done with wrong view going upward temporary and later pull downward by wrong view.
T3
(8)Why sakkāya ditthi arises? At the time of the Buddha there were noble beings. People had identity-view because they didn't approach them and listened to their talks. Now a day people have this view because they don't have chance for hearing the Dhamma. Not hearing the Dhamma will never dispel this view.
Nothing is more important than sakkāya ditthi. When the 5-khandhas arise and don't know become sakkāya ditthi. As example, there is stiffness in the body. Take the air, wind element as I am in stiffness. Someone who knows it's just the alteration of wind element. Don't mixed-up with the I-ness.
Wind element is just only wind element. Heat and cold also become, “I am in cold”,”I am in hot”. It's just heat elements. Someone has diarrhea, “I don't know what happen to me.” Take water element as me. Take the 4-great elements as me.
“My body is itchy.” Not knowing the aggregates of feeling arising and passing away become identity-view. “I forget”, making the I-ness to the lost memory. “I want to sleep”, making the I-ness to sloth and torpor, the aggregate of formation (sankhārakkhandha). “Don't test my mind”, take consciousness as me.
Everytime the phenomena of ultimate reality (paramatha dhamma) are arising become wrong view. How many times a day? Uncountable!
(9) Why there is no sakkāya ditthi? Whatever arising contemplates, as this is not mine, not I am, not me, then dispel sakkāya ditthi. Contemplate the arising of feeling, mind and mental states as impermanent, suffering, not-self. Someone who had dispelled sakkāya ditthi will not fall into the 4-painful rebirths.
(10) What kind of dhamma can destroy sakkāya ditthi? Developing the Noble Eight Fold Path will overcome it. Is there any differences among them? Yes, they have. The differences are sīla, samādhi and pannā. (Explained the 3 sīlas) These are sīla maggnga(path factors).
Why there are 3 differences? They can't do the job separately. With the help of mindfulness (sati) and effort (viriya) samādhi develop. The commentary gave this example. How do you take (pluck) a flower, which you can't reach out?
One person (1st) has to bend his waist gives his back to another person (2nd). This 2nd person has to climb on his (1st) back. A 3rd person standing beside the 1st person and gives his shoulder for the 2nd person to hold on it.
In the same way in vipassanā the 1st person bends his waist and back is liked viriya. The 3rd person standing beside is similar to sati. Samādhi is liked the 2nd person who plucks the flower. Sati and viriya support samādhi. In vipassanā, not putting effort (viriya) and no mindfulness (sati) are impossible.
Only then samādhi can go straight towards the object. Wanting to develop samādhi don't let go of mindfulness and don't reduce effort. Only then samādhi can catch hold of impermanence. If you can't discern impermanence, one of them is lacking for the mind going straight away towards the object.
These 3-factors are important. Viriya is pushing from behind and sati is helping it to pluck there. It happens only by combining 3 together. If one of them is lacking, you must know the situation. If you can know and correct it, your samādhi will go towards the object of impermanence. Samādhi can't see impermanence, only leading towards it. Can plunge the mind towards where one's need is samādhi.
Only wisdom (nyan) is seeing impermanence. It is also not seen by sati, only pointing towards it. Three of them combining together and pointing towards a sense-object. They can't see impermanence. Must know this point. It's important for the yogis.
Samādhi only reaches to the flower. Can't choose good or bad. Why is that? It's only pointing to an object. This one is impermanent (anicca) and conditioned phenomena (saṅkhārā). These are not concern with samādhi only helping the wisdom factors.
Tell me wisdom factors. It's Right View and Right Thought. Why these are together? The eyes are in good shape. But to choose a thing for good or bad, there need to be something to turn around the object to be observed.
As example, you look at an object and see only this side. Can't see the other side. For seeing the other side, you need to turn over the object. This side is liked this and the other side is liked that. Right Thought providing the view, the view of impermanence.
Wisdom is observing the object. Arising is something and passing away is another thing. Someone has to provide this for the seeing. Seeing only the arising and not the passing, and only the passing and not the arising, and then right thought is poor.
Sammā is right and saṅkappa is thinking (turning around) or providing the view. The example I want to give is: using the power glasses for the poor eye sight. In this way will see like a young boy, will see clearly with the help of the glasses. Without the glasses you can see but not clear.
Here the eyes are sammā-ditthi and the glasses are right thought. In this way can see the whole process. If you can't see clear, then helping with right thought. It means vitakka, and it gives strength for the contemplation. Therefore samādhi and pannā factors need helps.
Then why sīla factors have 3-diffenent nature. If one of them exists, other two are not included. Right speech and right action each do its own different jobs. Therefore one can't help the other during it's performance. They have different actions (kamma). Because of their abstaining, they have the same name as sīla but different in jobs. F
or the yogi who is practicing, sometimes with 5-factors and sometimes with 6-factors. Samādhi and pa&&a can be come in together. But sīla can't come in together, and can't help each other. During vipassanā contemplation they can't include. If one is included the other are not.
When are they coming together? It is at the time of inclining towards Nibbāna element. If not never coming together. During meditation keeping the sīla only. Unstable sīla is one of the reasons that cannot come together. Not become right view that sīla is unstable.
Right view develops vipassanā. Someone has wrong view can't rely on sīla and easy to break it. Monks who had sīlas but they couldn't dispel wrong view that born as naga (a type of magical snake) and louse (the 1st one was from the Kassapa Buddha's time and the 2nd one was during Gotama Buddha). Freedom from the 4-painful rebirths is by destroying wrong view. It's the seed of hell which I mention to you everyday is become clear.
If you can get rid of sakkāya ditthi, sasata and uccheda ditthis also gone. Both of them originate from this one. Only ditthi die out that you realize the First Path (magga). Ditthi nirodho Nibbānam~Cessation of wrong view is Nibbāna. After it had gone there are no dhammas can prevent or hinder for the higher Paths.
The Dhamma will lead onwards. One also wants to continue. After destroyed wrong view no need to teach him for the higher Paths. The Buddha only taught the 4-causes for stream entering (sotāpanna) and not for the higher Paths. After ditthi is gone and doubt also.
Therefore basically preventing all the Paths is ditthi. After destroyed ditthi no one continue for more then 7-life times. It's easy to dispel ditthi. Everytime seeing paramattha dhamma (conditioned phemomena), contemplate as this is not mine, not I am and not myself. Contemplate as impermanence nature.
Where is wrong view stuck in? It pierced inside of each 5-khandhas as latent defilement (anusaya kilesa). If you see the impermanence of any khandha and it can't come in. It is an example to the dukkha vedanā that I am in pain for a long time. It happens because you can't see the impermanence or cut through the continuity (santati).
You take the khandhas as permanence and it comes in. If you can observe the impermanence in details and it will nearly fall away. Seeing it as now arising and now passing away, ditthi cannot come in. Seeing the impermanence without a gap is very important.
If not, ditthi will come in. Therefore I am asking you that do you see impermanence more and more. What do you think why I am asking at you? I am worry that ditthi will come in. If you discern anicca as you can't put the tip of a needle inside the whole body. Then ditthi cannot come in. If you see this way, it becomes weak and becomes right view.
By its nature the body is packing into with impermanence and without gaps. In a second, the mind is arising and passing away at the speed of 1013 times. So it's without a gap. Form is at the speed of 5x1011 times. If wrong view has strength impermanence becomes intermittently. If right view has strength impermanence becomes more accelerated.
They are combating each other. Don't think what's happening to me today. It was influenced by ditthi. If ditthi is too strong even can't see it. If right view is too strong even in the beginning of sitting can see it.
May be you want to ask that only to discern the speed of impermanence in 1013 and 5x1011 times/ sec. can be realized Nibbāna? You can realize Nibbāna without this kind of rate. It's depended on your own power of discernment. Why? These were the view of someone who had finished the path.
They talked about it by their own discernment. It's not for the one who is still in practice. Discernment comes by one's own right view. These were the discernment of arahants. With one's own discernment will realize the path. If you ask can other discern in billion times.
Again, the answer is it's the view of completion. How can it be the same, the views of worldlings and the noble ones? Why? We have a lot of defilement come in, therefore a lot of life continuum (bhavanga cittas) between the processes.
The Buddha's discernment had only 2-bhavanga cittas between. Sariputta's discernment had only 16-bhavanga cittas between. Our discernment have many bhavanga cittas between for each seeing. Bhavanga cittas are not the problem, because not kilesa-cittas. If kilesa comes in, it will become problem.
Therefore in the Anguttara Nikāya, the Buddha said that if kilesa not comes in between, practicing in the morning and realization in the evening. Not mentioned about the bhavanga citta. Bhavanga cittas are normal and the law of dhamma. The numbers of bhavanga cittas are depending on the root of the mind(hetu dhamma).
T4
The Noble Eight Fold Path is the middle way. We had never been on the middle way in the whole round of rebirths (Samsāra). If we had been, would never return. On the path samādhi is important.
(11) What is samādhi? It's called one-pointedness of the mind (ekaggata citta). It can take one object. What is one object? If feeling and only feeling, the mind and only the mind and not together. Pointing towards on an object and it's called the mind is in one-pointedness. Concentrating on an object is ekaggata. If you can concentrate in an object defilement can be overcome.
(12) What is the sign of samādhi? It's the 4-Satipatthanā, contemplation on the body, feeling, mind and dhamma. Samādhi follows sati towards an object. If it's feeling, it will fall on feeling straight away. In this way know about feeling. If one-pointedness is on the mind and sati fall on it.
One-pointedness must work with the Satipatthānā objects. The sign of samādhi is the body disappeared and knowing the feeling or mind etc. Contemplation of feeling it just falls on feeling, and mind just on mind. Then it becomes the sign of Satipatthanā. If discern impermanence, it's also the sign (namitta).
Sati fall on the object and its permanent sign disappeared and impermanent sign appeared in the mind also the sign of Satipatthanā. By seeing the impermanent sign appeared, the form and shape of man or woman is disappeared. Therefore by seeing the sign of impermanence is the sign of Satipatthanā.
Can itself alone leads to realization? Must include the member of Satipatthanā. It's effort (viriya). By putting effort forwards and sati-pannā seeing the sign of impermanence. This seeing is helping by effort. Viriya and samādhi are the factors of samādhi. Sati and pa&&a are the factors of discernment (wisdom). Its qualities we are talking in different ways and in discerning anicca all factors are there.
Can it be realized Nibbāna in this way? It needs to be contemplating for many times (bhāvetabba)Why? Kilesa impurities are liked a copper bowl. It can shine only by polishing. From births we had impurities with us liked the copper bowl.
By not doing Satipatthānā practice, one-pointedness practice and not putting effort for practice, then the mind becomes more and more dirtier liked the bowl. To do this kind of work, has to meet a teacher and has the kind of ear to listen dhamma. From the day of births we are grown up with craving mother and ignorance father.
We are grown up on their hands and care. They are very worry that we realize the Path and Fruit and liberate from their hands. Ignorance cover up the Four Noble Truth and craving teach us for affection to mother, sons and properties. We are doing things what they want us to do.
So everyday impurities pile up. How long it had been? Not polishing it for the whole round of rebirths. Between them we also have body guards of wrong view. Ditthi always control us and tell us this is your dad and this is your mom. Normally we leave it and never wash and polish it that is piles up with impurities. This is the reason we can't realize Nibbāna. The volume of ignorance, craving and ditthi are increasing.
Therefore it needs to contemplate for many times. By polishing again and again the copper bowl which we left for a long time is becoming shining. Must contemplate for many times and put continuous effort. Contemplate continuously decrease ignorance, craving and ditthi. For insight knowledge contemplate again and again is needed and not for Path Knowledge.
Nibbāna Path Knowledge sees Nibbāna once only. Even though Path Knowledg arises only once; it's similar to cross a river by a boat. The boat-man puts the loads in a boat and rows it to the other shore. The boat is doing 4-jobs.
1. Leaving this shore
2. Arriving to the other shore
3.Carrying the loads
4.Crossing the water.
In the same way, the boat liked the Path is crossing the water of defilement only once. Leaving this shore of sakkāya ditthi and arriving at the other shore of Nibbāna is also the boat or the Path. The boat is also carrying the loads of khandhas. Path Knowledge happen once and finish 4-jobs.
From seeing the impermanence of wrong view to without impermanence of Nibbāna, cutting through defilement is the Path and crossing towards Nibbāna, which is without dukkha khandhas is also the Path.
During the practice, one-pointedness is important and also the sign of Satipatthanā. The helping of effort is also important. All these things happen one time is not enough. Need to contemplate many times. The Buddha emphasized this point by giving the simile of the mother hen and the eggs. The hen has 3 duties to do.
You also have the 3 duties of working with anicca, dukkha and anatta. Without these duties, all the eggs become spoiled as your knowledge become blunted. With continuous contemplation the shells of ignorance become thinner. Liquid of craving become dry-up. The knowledge of spiked claws (the chicks inside the eggs) becomes shape.
You must spread your body of contemplation on the eggs of impermanence. Only kilesa liquid dry-up the shells of ignorance become thinner. The spiked claws become sharp, the chicks can kick the shells from inside and hatch out. Liked the hen, you have to sit on the eggs very often.
If not it's impossible. Light appears means realize Nibbāna. Kilesa liquid dry-up and the shells of ignorance thin out will see the light. The spiked claws which similar to knowledge become sharp.
The Buddha said that the one who contemplates destroy the taints (āsavas). With kilesa the mind can't penetrate. Even kilesa itself is inconstant. It has the power of repetition condition (āsevana-paccaya). Therefore the mind can't penetrate.
When you go back home observe the body, don't see it as a lump of form. Contemplate feeling, the mind, and if you know how to do it, the form is disappear. If you can't, the form of hand, feet, hair..etc, the 32-parts of the body can be appeared. Only the form disappear you are reaching the point.
She talked about the factors of awakening (Dammadinna). Analysis of qualities as a factor of awakening (dhammavijaya sambojjhanga) is the path factors of right view (sammā-ditthi). She used the factors of awakening there. The way to Nibbāna so used it as bodhi (awakening). Bodhi means knowing. In the factors of awakening also include contemplation for many times (bhavita bahulikata).
Therefore right view and analysis of qualities are the same things. Right view is also not enough for seeing only but need to contemplate for many times as factors of awakening show it. People may think path factors are no need to contemplate for many times.
So, I talk about them here. Both of them are wisdom factors. If you do the path factors again and again including awakening factors. Why talk about two things? Path factors talk about cutting off defilement and awakening factors about increasing the factors. By contemplating again and again and not seeing Nibbāna yet, but don't take it as wasting time.
The Buddha gave this simile ~ the handle of a carpenter's adze. Using it for one time the handle was eroded once. If you're continuously using it continuously eroded. It can't come to be by prayers (as later traditions). At first the handle becomes smooth out, and then slowly the fingers' print appear on the handle.
The thickness of kilesa developed from the round of rebirths is so thick that without continuous contemplation can it be thin out? Therefore insight meditation has the outcome of reducing kilesa. Don't be disappointed and giving up. If kilesa thin out, the practice is developing. Every time seeing impermanence every time it's thin out. Seeing more and more it becomes thinner and thinner.
Contemplation is stopping the process of dependent arising to continue. The first kilesa thin out and the later one extinction. Effort also has to develop. May be you might think it's not including rapture (piti). Already it's inside the samādhi. I am talking about only the leading factor. It's included as association with samādhi.
Every good feeling of contemplation includes piti. Not as the leader of the path factors but as follower. Contemplation without piti, laziness will follow. Therefore the Buddha asked to contemplate with joy and interest. Seeing something as never seen before, so contemplate with gladness.
I will explain the matter of seeing something never seen before. With the eyes of the Brahma gods can see a needle in the human world. They can see the needle from 4x109 miles far away (may be yojana, 1yojana=10KM). But they can't see the anicca.
They saw it with the worldly eyes (lokiya). Here we see with the supermundane eyes. So your discernment of anicca is better than the views of the Brahma gods. A rock tablet falls from the Brahma world to the earth take one and a half months (1-1/2 months).
Theirs are divine eyes. The eyes belong to the time outside the Buddha's teaching. It's samādhi eyes. Here are the knowledge eyes (nyan eyes). Not easy to have this knowledge. Here it's itching and here it's passing away. Feeling appears and disappears. So it's nyan eyes.
Dhammavijaya eyes or you can call it the eyes of right view, wisdom eyes. The worldling gods and Brahma gods don't realize Nibbāna, because they are lacking of this eyes. Therefore after they are passing away return to the human world and to the animal realm.
105years before the Doomsday, human beings become fear the day to come. Many developing the Divine-abiding (Brahmavihara Dhamma) and most of them become Brahma gods. All these are by samatha practice and when the time come will fall back again.
Even though this eyes can see the small needle from far away can't discern the nature of the 3-characteristics. They practiced samatha for the craving of becoming (bhava-tanha). They also had unwholesome kammas with them. After falling from the Brahma realms even some of them become pigs(not directly from there but devatas can. See Subrahma Deva's story).
You all had become Brahma before and as devatas uncountable times. But never had been free from old age, sickness and death. Never had the eyes of insight before. Nothing is more valuable than this eye. The pleasures of heavenly gods are good but Sakka(king of the Tavatimsa Heaven) himself came down to the earth for practice. He had the kammic eyes not the nyanic eyes.
Discerning impermanence is nobler than Sakka and the great Brahma gods. After seeing anicca, then the Knowledge of Disenchantment (nibbida nyan) and the ending of anicca are surely realizing Nibbāna. You must work hard to get this eyes. In the future can't find a good teacher like this. Comparing with the whole world very few people have these eyes.
Therefore you have to contemplate in order to see more and more and clearer. Don't exchange with them (the status of heavenly gods and Brahma gods). You are gold and they are salt. You must know one's own value. They have to be make wishes for becoming human beings to get this knowledge.
T5.Visākha asked Dhammadinna on attainment of cessation (nirodha sammāpatti). This is nothing to do with you all and useful. So let us continue to another question. How many feelings are there? There are 3-feelings in the body: pleasant, unpleasant and neutral feelings. If one of them exist the other not, always one of them is there.
Everytime it needs to catch on with one of them. For our practice, let us extend the knowledge about them. At the physical body pleasant or unpleasant feelings or sensation can appear. From the eye, ear, nose and tongue are neutral feelings. Why?
In the seeing just seeing only, because it is neutral feeling. After seeing it's better not to continue. In hearing just hearing and then not becoming pleasant or unpleasant about it. In smelling just smelling and also neutral. If you react to it as disappointed then the mind arrived to the active phase of cognitive process (i.e javana citta). It becomes the mind with aversion.
In the beginning state it was neutral. In eating just eating is also neutral. Reacting as I like it or I don't like it and then it becomes a javana citta. There are itches, aches, pains etc. These are happening at their own places. When the body is cold, unpleasant feeling, by using heater become comfortable, then pleasant feeling.
Today, using feeling on practice, if you have satisfaction in the heart, it's pleasant mental feeling (somanasa Vedanā). Unsatisfying is unpleasant mental feeling (domanasa). Whatever happening, it is neither good nor bad and that is neutral feelings. All the feelings which I had just mentioned; if one of them is there then the other are excluded.
Why the Buddha called them the feelings aggregate? Because feelings are happening all the times, do you need to look for feeling or don't know their arising? On the body pleasant and unpleasant (sukha and dukkha), and in the heart somanasa and domanasa, exclude the tips of the hairs, tips of the fingers, toes nails, and everywhere feeling can arise.
Feeling is conditioned phenomena, e-g feeling arise in the eyes is by the contact of the eyes and form. If the eyes are blind can't arise. Only saṅkhārā and fall into anicca. Sabbe saṅkhārā anicca~ all conditioned phenomena are impermanent. Its arising is conditioned by others. If you can contemplate anicca, it becomes mindfulness of feeling.
If you don't, after seeing it becomes wanting, then continues to craving, clinging and action (tanha, upādāna, kamma).[note: Sayadaw always using Dependent Arising in his talks. Therefore need to understand the 12-Links of Patiuasamupada] Seeing as disgusting then anger of dependent arising continue.
Seeing without mindfulness become unknowing which lead to dependent arising of ignorance. No insight meditation from the eye door create 3-ways of dependent arising for the round of rebirths. Not knowing these we think it doesn't matter.
But to the Buddha not knowing dependent arising, it's better to use the hot iron bar to poke the eyes. This makes for dying once. Everytime seeing it and not knowing leading to painful rebirths and will die for many times. While seeing contemplate quickly as conditioned phenomena and inconstant, then dependent arising is cut off the 3-unwholesome dhammas to arise (loba, dosa and moha).
Dhammadinna answered the question and I show you how to use it for practice, then it becomes clearer. Knowing the arising and passing away can be free from the taints (asava). From seeing if craving arise, it becomes the taint of sensual pleasure. Not knowing is the taint of ignorance. It's easy to talk. In the real contemplation it becomes late.
Can you stop at just seeing? If you can't stop, then contemplate impermanence quickly. The Buddha said that by contemplating impermanence of feeling near death can become arahant or destroy the taints. Sariputta realized the first Path(magga) by contemplating on the body and the later 3-Paths by feeling.
His realization came by during the time of listening to the Buddha's talk. By contemplating on the inconstancy of feeling and the mind became sharper. By following of the Buddha's Teaching and at the same time contemplating feeling. Realization can't come by just listening the talk. Listening and contemplation together can become stream-enterer to arahantship in stage by stage.
Therefore I taught you very often that the ears listening to the talk and the mind observing the khandhas. Just by listening only and without contemplation can't develop the enlightenment. The mind can't sharp, can't see the truth, can't erode defilement and can't see Nibbāna.
By listening and put effort in practice. Don't listen only just for merits. In the suttas it mentioned that by listening and also contemplating. Without this can't stop craving and wrong view.
In hearing also the same, it's conditioned phenomena. Without knowing conditioned phenomena can't know anicca. In the body whatever arising is conditioned phenomena. Their nature is ending with impermanence. Its' arising is becoming and passing away is dying. If you can contemplate in this way, it is pajanati~ means knowing. What do you know? Knowing the inconstancy of conditioned phenomena.
Dīkanakhā listened to the talk and contemplated impermanence and then became Sotāpa&&a (He was Sariputta's nephew. Both listened to the talk on Vedanā given by the Buddha.) Can contemplate in this way and three ways of dependent co-arising not arise. Tongue and taste are also in the same way. Yadā pannāya passati~ when arising observing with wisdom.
The contact of the physical body and outside objects are also in the same way. Body sensitivity (kayapasada) comes into existence by kamma. If a being is still alive, this kamma is not finished yet, then body sensitivity will continue to exist. “It is too cold”, then become aversion to it.
Therefore if you know it is cold, then instantly~Yadā pannāya passati~contemplate it as impermanence. You know the conditioned phenomena is arising, it has to be arising (samudaya) and passing away (vaya). In reality you see the truth dukkha (dukkha sacca).
Seeing is the truth of the path (magga sacca). If you discern dukkha completely become the Path knowledge. Not discern completely is only insight knowledge. Why Visākha & Dhammadinna were talking about feeling? Because it is the quickest way to arahatship. It was also mentioned by the Buddha (Sayadaw quoted the Pali verse from a sutta).
Therefore contemplation on feeling was included in Satipatthānā Sutta because it can reach the goal by itself. Sariputta & Dīkanakhā finished the practice with feeling & no other contemplation. By contemplating feeling other also include. In contemplation take it as a main contemplation. Not knowing the arising is also not knowing the passing away, and then it conceals the truth of dukkha.
The Buddha also mentioned that all phenomena arising from the body are the truth of dukkha. Not seeing saṅkhārā can't contemplate anicca. In the Q&A of Visākha & Dhammadinna, they talked about the types of insight only (Both of them already knew the details). Here I use it for describe the practice.
Contemplate impermanence of whatever feeling is arising. They are arising all the times. Only concern not knows the arising. Not knowing is become ignorance. Whatever arising is dukkha sacca. Dukkhe a&ānam ~ not knowing dukkha is ignorance.
Ignorance does not stay in this way, and will do something according to its own power. Physical action, verbal action and mental action will follow behind. I'll talk about it later. If ignorance come in become liked animals without shame and fear of consequence. These words came from the Avijjā Sutta of Maha Vagga Samyutta.
How bad it is? Not knowing of whatever arising at the 6-sense doors is not knowing the truth of dukkha. In this way everyday is creating actions (kamma), mostly unwholesome actions. In short insight meditation is contemplation of the truth of dukkha. The contact of thought and mind sensitivity (mind-door) create pleasant or unpleasant feelings.
These are conditioned phenomena. If become Dukkhe &ānam ( knowing dukkha), then it is become knowledge. Avijjā nirodha saṅkhārā nirodho ~ignorance cease, so do volitional formation (wholesome & unwholesome actions). And then saṅkhārā nirodha vi&&ana nirodho - Volitional formation cease, so do consciousness cease.
Birth is ended. It is cessation of birth. Ajati (without birth) is Nibbāna. It is clear that contemplation has the benefit of cutting through dukkha. By doing the job of knowing dukkha, craving (samudaya) is ceased, and realizes the cessation of dukkha (nirodha).
Everytime knowing dukkha is factors of the Path (magga), it done the duty of the Four Noble Truths at the same time. By contemplation of impermanence knows the other. (Sayadaw continued to talk about neutral feeling of the mind.) Every moment of contemplation realize the momentary Nibbāna.
It is worthy of doing it. You have to contemplate the 5 kinds of feeling. After craving cease and the Path Knowledge appear. By contemplation one clear up one's own dangers. Greed, anger and delusion are inner enemies. If you are giving many reasons for not doing it, you are following the reasoning of the defilement of craving. It is just for your own suffering.
T6
Visākha asked,” Not contemplate pleasant, unpleasant and neutral feeling, what will happen?” Not contemplate pleasant feeling latent defilement of craving will follow. She answered shortly. But you must know that craving, clinging & action will follow. It continues to becoming that birth will follow. This birth was come from pleasant feeling, so peta jati (The birth of hungry ghost).
From the point of taints, follow by taint of sensual pleasure (kāmāsava). It refers to greed. Follow by kāmāsava, it also follow by taint of becoming (bhavāsava). It is very rare to find someone with contemplation. People are smiling with pleasant feeling. Not contemplate unpleasant feeling anger will follow. This anger arise from ignorance will lead to animal birth. This is followed by the taint of ignorance (avijjāsava).
This taint follows up to the highest heavens (i.e Arupa Brahma Gods) and the knowledge of change of lineage (Gotrabu nyan) in insight meditation. When these feelings are arising, make effort to contemplate. If not it is the path to pets & animal realms. Not contemplate neutral feeling the taint of ignorance follow.
This feeling is subtle, only for someone who has knowledge can know about it. Mostly it leads to the animal rebirth. Is it not frightening? Even performing merits without surrounded by insight and then ignorance following with it. It gives advantage to craving. With ignorance that people performing prayers with craving.
Then follow by the taints of sensual pleasure, becoming & ignorance. Therefore there are more merit makings for the continuation of rebirth than liberation from it. These are not the results of merits. It is the cause of ignorance without knowing and continues with one's own wishes. Indeed it is rare to find a teacher who can teach people what the Buddha intended for.
Visākha asked,”Are these 3 latent defilement follow behind feelings all the time?” The answer was not always. A person who practices insight meditation not follows by them, if he contemplates impermanence. This is one way of admonishing. I have to admonish you the second way the Buddha mentioned that merits can give the results of up to jhanas, paths and fruits.
But wrong knowledge becomes the cause of repeated births. It is the cause of the merit makers. Generosity (caga) is giving up so it is killing the craving (tanha). It is giving up mine, so killing wrong view. Therefore dāna is the dhamma of killing tanha and ditthi. If you don’t know how to do it; it becomes I have so I give, then ditthi come in. I give it so I will enjoy the fruit and then craving come in.
It is depend on the guidance of a wise teacher. Must know how to choose the teaching and always think about that these teachings are reaching to the heart or not(connection with the 4 Noble Truths). If leading to the truth it is precious.
The Buddha admitted that he himself did not know the truth before had to wander for a long time in the round of rebirth. Someone has moral virtue (sīla), what should he do? Have to contemplate anicca, dukkha, anatta... etc., the 11 contemplations (disease, tumor, dirt, misery, affliction, alien, disintegrating, empty, anicca, dukkha & anatta). It was questioned by Maha Kotthita & answered by Sariputta. Someone has sīla and practice vipassanā can realize the path and fruit.
Dhammadinna described on the practice. When pleasant feeling arise it is pleasant, and passing away it is dukkha. Therefore contemplate as dukkha sacca, then it cut off the taint of sensual pleasure in the dependent co-arising. When unpleasant feeling arise it is painful , and passing away it is sukha. For neutral feeling, someone has sharp faculty discern anicca. Unpleasant feeling is the opposite of pleasant feeling.
We have to contemplate when they arise. Only one can arise. Sukha arise contemplate sukha, and dukkha arise contemplate dukkha. Contemplate both as the truth of dukkha. What is their opposite ? Neutral feeling, it means when it arise the other two are not there. Upekkhā arise must contemplate upekkhā. If not we think that nothing is there.
One of them is always arising. Don't say we can't find anything to contemplate. It is similar to say as there is no impermanence. It is like seeing Nibbāna. All the feeling cease is Nibbāna. Therefore continue to contemplate until all feelings are ended. When the mind can't penetrate these 3-feelings can be mix-up. Because the mind follow late.
The khandha arise quicker than the mind which is observing. That means defilement come in between them. This makes the realization slower. During contemplation sometime sukha or dukkha or neutral feeling continuously arising. As example for sukha Vedanā – as one sukha & one knowing (i.e nyan) ets., each feeling with each contemplation then defilement can not come in between them.
As example, if pain arise and continuously painful, then the mind can't penetrate it. Aversion come in between them. If pleasant feeling continuously pleasant the mind can't penetrate it either. Kilesa come in between them. For the yogis this point is very important. If neutral feeling continues, the mind can't penetrate it. Ignorance come in between them. Greed follow behind sukha, anger follow behind dukkha and ignorance follow behind neutral feeling respectively.
It is not easy to talk about these things. In real practice you have to know that kilesa really come in or not. Do your mind can catch on with each anicca ? You have to observe it. If you are not then increase your effort. You will realize Nibbāna. Not realizing is because of kilesa come in between the practice. Insight knowledge (vipassanā nyan) is the forefront knowledge.
The first thing have to develop. The right view of insight knowledge come before hand. Only then the right view of Path Knowledge, which is seeing Nibbāna, will follow. In these two right views; vipassanā right view become sharper and Nibbāna become closer. Never lazy in practice then you will realize it. Without vipassanā right view the leader of the Path right view can’t arise. It was mentioned in the Sagatha Vagga Samyutta.
The knowledge of conformity (anuloma nyan) which is still in the stage of anicca, is conditioned the knowledge of change of lineage which see Nibbāna with proximity condition (anantarapaccayo). Why I use it here? It describes the natural process without a being. It will arise accordingly to the natural law. Knowledge of the Path comes only after the knowledge of change of lineage and seeing Nibbāna.
Therefore without knowledge of insight and Path Knowledge can't happen, even stand between them is the knowledge of change of lineage. Don't let the mind of disappointment and doubt come in. May be I am a 2-rooted person(dvietuka). Had I done something wrong to someone? So I can't realize Nibbāna. Don't let these mental states come in.
The Buddha guaranteed that if you can listen the truth of dhamma and discern anicca, and then you will realize it (from Anguttara Nikāya). If no defilement come in between anicca and contemplation, you will realize it. Don't think about these things. In some people their doubts and remorse leading them into painful rebirths. Preventing them for realization.
After insight knowledge, then knowledge of change of lineage. After the knowledge of change of lineage, then the Path Knowledge. These are the process of the law of vithicitta (consciousness belonging to a cognitive process). They are always in this process.
Worry and remorse (kukkucca) are very bad dhamma and danger of the path. Yogi destroys himself. All practices never become fruitless. The Buddha also gave encouragement. During the dying moment the practicing yogi by putting effort in contemplation can enter the stream to non-returner. If not happen in this way by dying with the mind of insight knowledge will take rebirth in the heavenly realm. As soon as born there and enter the stream.
The Buddha mentioned this definitely (Anguttana Nikāya). If kukkucca come in, contemplate it's impermanence. After that continue one's own contemplation, e-g Vedanā, mind etc. For someone who contemplates on feeling, worry is unpleasant mental feeling (domanassa). In contemplation of mind, worry is mind with aversion. Don't look for it. It comes for contemplation. This point is very important.
Visākha asked,”What is the opposite of neutral feeling?” Dhammadinna answered,” It's ignorance.” It is true, everytime neutral feeling arise and not knowing it is ignorance. And then what is the opposite of ignorance. The answer is knowledge or knowing (vijja). If one of them there the other is not.
Therefore your contemplation is the path of knowledge. This is the work of true knowledge arising (vijja udapadi) and discernment knowledge arising (&ānam udapadi).
What is the opposite of vijja? It is fruition(phala). Vijja is &ānam (knowledge). Fruition is the free mind (vimutti citta).
What is the opposite of fruition? It is Nibbāna. Why? For the fruition mind to arise have to practice a lot. It is conditioned phenomena(sankhata dhamma). Nibbāna exist as unconditioned dhamma and without cause. So they are opposite. Visākha was very pleased with her answer. And then the Buddha asked to contemplate fruition as impermanence, because it is conditioned (from the Patthāna).
It is sankhata dhamma so ending with anicca. For Nibbāna just only incline towards it. Whatever impermanence contemplate impermanence. Which is permanent just incline towards it. It means stay with the peaceful mind. Therefor I have to mention that incline the mind to the ending of arising & passing phenomena as ending.
Don't contemplate Nibbāna. It is not a dhamma for contemplation. It is a reviewing dhamma (paccavekkhana), an investigating dhamma. What is its characteristic and quality ? Can be investigated in this way. It does not matter. The Path is impermanent and Fruition also impermanent. Contemplate conditioned as impermanence(sankhata). As for unconditioned Nibbāna, reviewing as“That it's”, “That it's”.
For ending the dhamma talk, to realize Nibbāna start from the conditioned, conditioned knowledge is not the Path Knowledge, only insight knowledge. The knowledge come out from the conditioned are Path Knowledge and Fruition Knowledge. Insight knowledge is taken the objects of conditioned. Contemplate conditioned as anicca is insight knowledge.
After the ending of the insight knowledge, you will see the unconditioned, i.e Nibbāna. Why? It is free from the conditioned. Vipassanā practice is finished when the practice of the conditioned is ended. Then the knowledge incline towards the unconditioned will happen. You can't find Nibbāna inside the province of conditioned. If it is possible, it must be Ditthi-Nibbāna (wrong view Nibbāna).
Eating is good, drinking is good, and people take these things as momentary Nibbāna. It is wrong view Nibbāna. Therefore if you want Nibbāna, have to come out from the province of conditioned. If you don't know the conditioned then can't find out the exit.
The arising is conditioned and the passing away is anicca. If you can't see this then it is impossible. First make oneself from blind worldling into right view worldling (kalyna phutujana). And then realize the Path Knowledge of noble view and you will see Nibbāna. Blind worldling does not see the conditioned but good worldling see it. If he sees the unconditioned then becomes a noble person.
As example, Sariputta and Maha-Mogallana met Sanjaya (their first teacher) , they were worldlings. After met with Asajit (one of the first 5-disciples of the Buddha) became good worldlings, later became noble persons. Don't take the blind worldling as 3-rooted or 2-rooted person (tihetuka or dvihetuka) only as without a good spiritual friend. Before not met the Buddha, all are in blindness. Therefore don't have doubt about it.
原題：Questions and Answers by Visākha and Dhammadinnā
開示日期： 1961 年 12 月 11 日至 17 日，共六講
英譯者按：以下將禪師所說的毘舍佉與法施比丘尼故事加以節略。
這系列開示以《中部》第 44 經〈小廣解經〉為基礎。
第一講
瓶沙王（Bimbisāra）曾邀請佛陀入宮，佛陀在那裡說法。王舍城的商人毘舍佉（Visākha）先後三次聽聞這些開示，每次都有所證悟，最後成為不還者（anāgāmin）。後來，他的妻子法施（Dhammadinnā）徵得他的同意，出家加入比丘尼僧團。她到僻靜處修行七日，證得阿羅漢果。出關回來之後，毘舍佉前去拜訪她，向她請問佛法。[1]
你們將有機會聽到毘舍佉與法施比丘尼之間的問答，內容從有身見（sakkāya-diṭṭhi）一直談到涅槃。由此可知，道智（magga-ñāṇa）確實具有摧破煩惱（kilesa）的力量。
什麼是「有身」（sakkāya）？就這裡的開示而言，它是現前的五蘊，是實際存在的名色身心。五蘊各自依其勝義性質存在，這便稱為「有身」。各位往往把「有身」與「有身見」混成一件事，其實必須分開來理解。[2]
有人說某個人「有很多有身」，這種用法並不正確。有身本身不是過失；把有身錯認為「我」，才是邪見。色（rūpa）是有身的一部分；若把色當成「我」或「我的自體」，便成為邪見。人們不知道色是苦諦，反而認為它是我，這種見解就可能導向惡趣。
「我很冷」「我很熱」，是把「我」摻入色法之中；若只知道色法就是色法，便是知見。「我吃了一頓好飯」，是把「我」摻入受；「我認得它」，是把「我」摻入想；「不要誤解我的意圖」，則可能把「我」摻入行。
不過要記得：日常言語中使用「我」，本身並沒有過失；問題在於把這個方便稱呼當成實有不變的自我。世俗諦中仍須使用「我」「你」等語言來溝通，佛陀自己也如此說話。明白的人知道，言語上的稱呼與實際發生的身心法並不相同。
若無人解說，人們會讓這種「我想」在心中反覆奔流無數次。例如說：「不要試探我的心。」這可能是把識當成我；別人若真來試探，雙方便可能爭吵。人們之所以互相爭論、鬥爭，往往正與執著自己的見解有關。
邪見介入任何一蘊，也可能轉成斷見（uccheda-diṭṭhi）。例如：「身體死了，我便完全斷滅」「我的心一停止，我也就徹底沒有了」「我會和這個受一起死去。」這些想法同時含有有身見與斷見。
一旦有邪見，見取（diṭṭhupādāna）便會跟著生起。活得順遂時，人容易落入常見（sassata-diṭṭhi）；臨近死亡或重病時，又容易落入斷見。生意興隆時，以為「我會一直如此」；病苦逼迫時，又以為「我將一切斷滅」。一生都不了解這些事，便是糊塗地虛度生命。
邪見是地獄之種。為什麼？因為邪見之後會生見取：「我絕不放棄自己的看法。」接著又依自己的見解行動，造成業（kamma）。究竟是業，還是邪見使眾生投生惡趣？你們也許認為只是由於不善業；但在許多情形中，是邪見先作出「安排」，業行隨後照著執行。就像愛（taṇhā）推動後續過程一樣，禪師在此把邪見比作「大愛」，把一般的貪（lobha）比作「小愛」。
「我勝不過這個受。」這句話正是把「我性」摻入受中。其實，受依自己的條件生起，又依自己的條件滅去。應當像看陌生人一樣觀察它：苦受來了又去，樂受來了又去，不苦不樂受也是如此；觀察它的心同樣生起又滅去。
這就是驅除邪見的方法。受在身上生起，觀察受的心也依條件生起；不要把二者和「我」混在一起。若不混合，邪見便無從介入。把受看作客人、看作他者，就能了知它非我。
如此，無我之智便會生起。你必須在五蘊中觀察：它像客人一樣出現，也像客人一樣離去。經中有一組觀察五取蘊的方法，其中一項是 parato，意即「觀作他者」或「觀作異物」。現在我要教你們的，就是這種非我觀。[3]
佛陀的身體也會有苦受，但不會再有由煩惱引生的心苦，這與凡夫不同。佛陀只有身體的痛，不再承受第二支箭般的心理痛苦。為什麼？因為他能把所生之受如客人般觀察。五蘊以及其中一切生起的法，都像來去的客人；若把客人當作主人，自己就要受苦。[4]
例如有人想：「我的兒子若死了，我一定會非常痛苦。」實際上，兒子的名色是依自己的條件而來，並不受你主宰。不是你想叫他來，他便來；也不是你想叫他走，他便走。他像客人一樣暫時到來。
流淚，是因為已把客人和「我」混合。許多女人之所以哭泣，是因為把客人當成主人。說「我的女兒」時，「母親的我」與「女兒的我」交纏在一起；其實女兒的名色與母親的名色各依自己的條件運作。
人之所以流淚，不只因為外在的不幸，也因為母親的邪見與女兒的有身連接起來；當女兒的名色顯示無常、非我時，母親便感到「它傷害了我」。母親的邪見像一條繩索，伸向女兒的五蘊，接著生起見取。若不以邪見把自己與他人的有身綁在一起，便不會由這種執取而流淚。
「無論世間如何變動，我的心都不被牽著走。」這是邪見不再支配心的情形。聖者遭逢利、衰、毀、譽、稱、譏、苦、樂八種世間法時，不再由有身見的繩索把自己捆縛其中。[5]
這裡有人，孩子遠在英國，相隔六千英里；孩子一出事，自己便焦慮不已。邪見的繩子竟能伸得這麼長。你流淚，可能是別人傷害了你，也可能是你主動以執取把自己與對方綁在一起。
譬如以繩子把兩頭牛綁在一起，其中一頭跌下懸崖，另一頭也被拖下去。若沒有邪見的繩索，母親身上發生的事，不會把女兒的名色變成「我所」；女兒身上發生的事，也不會把母親拖著墜落。這樣便不會由此招致痛苦的後有，現世也不必承受由執取增添的苦。
不要把自己的五蘊和邪見混在一起。佛陀說，沒有比邪見更嚴重的過失。它甚至可能推動人造作五無間業；例如在邪見支配下殺害父親。邪見能使人造作極重的不善業，因此在各種不善法中，尤其可怕。
有人想：「我死時，受也與我一同死去。」這就像火滅時，光也隨之熄滅。火與光相依出現，卻不是同一事物：火具有熱性，光具有明亮性。同樣，各種受次第生起，顯示的只是它們不穩定的性質。
所以要觀察生起與滅去。生起之中沒有我，滅去之中也沒有我。把這些法都視為陌生之物、視為他者。眾生墮入苦趣，不是受本身把他們推下去，而是對受生起邪見。禪師因此說：「以受為緣而有邪見」（vedanā-paccayā diṭṭhi）。[6]
第二講
《小廣解經》是一部以佛法問答構成的經。（禪師在此再次簡述故事。）毘舍佉證得不還果後，諸根顯得寧靜安詳；他的法之成就，已不再適合以欲樂為核心的世俗生活。
觀察無常時，煩惱逐漸減薄；到達厭離智時，又更為薄弱；最後才被徹底斷除。所以，修行絕不會白費。只有這帖藥，能使人脫離老、病、死的危險；這才是你真正可以依靠的皈依處。有集——也就是有愛——苦便跟著生起。即使尚只是觀見無常的觀智（vipassanā-ñāṇa），也已很有力量。
1. 什麼是有身？
這裡問的是「有身」（sakkāya），尚未問到「有身見」。法施比丘尼回答：佛陀所說的有身，就是色、受、想、行、識五取蘊（pañcupādānakkhandhā）。這是當下現前的五取蘊，不是抽象的理論。[2]
毘舍佉聽後雖然歡喜讚同，卻還要繼續發問，以確認這並不只是從書本背誦而來的答案。各位務必要明白：眼前這一組被執取的身心現象，正是經中所說的有身。
2. 有身以什麼為集起？
有身的集起來自愛（taṇhā）：欲愛（kāma-taṇhā）、有愛（bhava-taṇhā）與無有愛（vibhava-taṇhā）。名色身心的後續形成以愛為主要來源；從緣起的展開來說，五蘊的後有與愛、取及業相關。[7]
愛若未滅，有身的諸蘊便會繼續生起；有了蘊，老、病、死等危險便尾隨而來。由有愛而起的生命，被各式各樣的苦包圍。
魚有腥味，蒼蠅便飛來；同樣，由於有五蘊，各種危險便接踵而至。風吹來，身體受風的逼迫；天氣炎熱，身體受熱的逼迫。能產生苦患的因，只會帶來相應的苦患。若能看見有身無常，便能超越它的統治範圍。有身就是苦諦。
看見苦諦時，作為集諦的愛必然逐漸減薄；愛愈薄，苦也愈少。對人事愈多愛著，所遭遇的苦與自我傷害便愈多。有身一變化，與它相連的愛也受衝擊，於是憂、悲、哀、苦便進入心中。
3. 什麼是有身的止息？
愛若止息，有身也隨之止息。簡單地說，集滅則苦滅。
佛陀即使正在說法，也能在一呼一吸之間，轉入以涅槃為所緣的果定。他同樣從觀察無常——生起與滅去——開始，隨即把心轉向涅槃。[8]Taṇhā-nirodho Nibbānaṁ.
愛的止息即是涅槃。
4. 什麼是導向有身止息的修行？
就是八支聖道。尚未證入任何聖道的人，在觀禪中以五種能作道支（kāraka-maggaṅga）工作：正念、正精進、正定、正見與正思惟；初道以及後續三道的出世間道，則以相應方式具足八支。
為什麼這五項稱為道支？因為它們在觀照時暫時截斷煩惱，並導向涅槃。只是觀見無常而不隨煩惱繼續造作，當下便有一分暫時的寂滅。這並不是已證得出世間涅槃，而是煩惱一時不能接續的「彼分止息」。[9]
布施（dāna）、持戒（sīla）與止禪（samatha）是道支的助緣，可作親依止緣（upanissaya-paccaya）；直接工作的道支則可作道緣（magga-paccaya）。八支聖道可歸納為戒、定、慧三蘊，其中以慧為前導。
5. 什麼是五取蘊？
色、受、想、行、識五蘊，是執取所緣的五類身心法；當欲貪與執取在這五蘊上活動時，便稱為五取蘊。
6. 取與五取蘊是相同，還是彼此分開？
兩者既不是同一件事，也不是完全互不相關。五蘊各依條件存在，例如兒子、妻子各有自己的五蘊。當愛從這一邊伸向那一邊的五蘊，二者連接起來，所緣的五蘊便成為被執取的五蘊。
五蘊在一邊，愛在另一邊；二者相接，便形成執取五蘊的關係。五蘊與愛的性質不同，所以不能說完全相同；但對已經把愛繫在五蘊上的人而言，也不能說兩者毫無關係。經文更精確地說：對五取蘊所有的欲與貪，就是其中的取。[10]
我們甚至忍受不了一隻蚊子叮咬，正因愛已與自己的蘊相連。心愛的五蘊一受損，便覺得無法忍受。諸蘊是執取安住之處；有人把愛摻入其中，有人則不再如此。聖者已不再以有身見連接五蘊，但較低階聖者仍有尚未斷盡的其他愛著。當凡夫高興或不高興時，往往立即把自己和所緣連接起來。
7. 什麼是有身見？
未曾聽聞聖者之法、缺乏正確理解的人，把五蘊認作我，便形成有身見。具有正確知見時，五蘊只是有身，不會變成邪見；五蘊是五蘊，邪見則是後來摻入其中的錯認。
不聽聞正法，很難驅除邪見。因此，導向預流的四項條件是：
1. 親近善士；
2. 聽聞正法；
3. 如理作意（yoniso-manasikāra）；
4. 法隨法行（dhammānudhamma-paṭipatti）。
最初的正確理解從何而來？從聽聞正法而來。圓滿這四項預流支，便能證悟法。
我每天都說，有身見是地獄之種。它比一般的貪、瞋、癡、嫉妒與慳吝更危險。證得預流、斷除有身見時，會同時斷除與它相應的煩惱；禪師在此以「貪瞋癡減去四分之一」來形容其重大轉變。[11] 若不願墮入惡趣，首先便要處理有身見。
即使你不害怕其他煩惱，也必須警覺有身見。布施、持戒與止禪能帶來善趣果報；可是若邪見仍未斷除，它將來仍可能成為墮向惡趣的因。這並不是善業把人拉下去，而是未除的邪見另行造作不善因。
邪見之所以可怕，是因為它可能推動人殺害父母、造作五無間業。預流者已不可能造作這五種重業。邪見還能帶領其他不善法，使眾生走向傳統所說的八大地獄及其眷屬小地獄。[12]
如實看見有身，邪見便被驅除。為什麼？因為正見生起時，與它相反的邪見不能同時存在。疾病要用相應的藥來治，邪見必須以正見對治；單靠布施、持戒或止禪，不能從根本上拔除它。
因此，先培養正見，再造作善業，會更為穩固。佛陀讚歎與智慧相應的布施、持戒和修定。英譯稿提到《增支部》所說八種布施，並稱以觀智攝持者最勝，但沒有注明確切經號。[13]
先明白這些差別，再去行善。譬如毒箭只擦入鳥的皮膚，毒尚未遍及全身時，鳥還能暫時飛翔；等毒力遍布，便會墜落。同樣，帶著邪見所修的福業可能暫時帶來上升果報，但若後來再由邪見造作重業，仍可能墮落。
第三講
8. 有身見為什麼生起？
佛陀在世時已有許多聖者；但有人不親近他們、不聽聞他們的教導，所以仍有有身見。現今的人同樣因為缺少聽聞正法的機會，而不能驅除這種見。與有身見有關的問題極為重要。
五蘊生起時，若不知道它們只是依條件生起的法，便會形成有身見。例如身體僵硬時，把風界的變化說成「我僵硬了」。明白的人只知道：這是風界的變化，不把「我」摻進去。風界只是風界。
感到冷熱時，又說「我很冷」「我很熱」，其實只是火界的變化。腹瀉時說：「我不知道自己怎麼了。」這可能是把水界的變化認作我。人便如此把四大種認作我。
「我的身體在癢」，若不知道那只是受蘊生起又滅去，便成為有身見。「我忘記了」，是把「我」放進想的失落；「我想睡」，是把「我」放進昏沉睡眠等屬於行蘊的心所；「不要試探我的心」，則可能把識認作我。
每逢五蘊中的勝義法生起，若都錯認為我，一天之內會有多少次邪見？多得無法計數。
9. 有身見如何不生起？
對每一個生起的法，依下列方式觀察：
觀察受、心及各種心所的生起，皆是無常、苦、非我，便能驅除有身見。徹底斷除有身見的人，不再投生地獄、畜生、餓鬼與阿修羅等四惡趣。這不是我的；我不是這個；這不是我的自我。
10. 什麼法能斷除有身見？
修習八支聖道能夠斷除它。八支聖道依功能歸入戒、定、慧三蘊。
戒蘊包括正語、正業、正命三支。定蘊包括正精進、正念、正定三支。為什麼定蘊要有三項？因為它們各有作用，不能只靠一項完成觀禪：精進與念支持定，使心穩定地朝向所緣。
註釋書以摘取高處的花作譬喻。一個人彎下腰，讓第二個人踩在背上；第三個人站在旁邊，伸出肩膀讓第二個人扶穩，第二個人才能摘到高處的花。
在觀禪中，彎腰承托的人像精進；站在旁邊扶持的人像念；爬上去摘花的人像定。念與精進共同支持定。沒有精進與念，心便不能直接而穩定地朝向所緣。
想培養定，就不要放掉念，也不要減弱精進；如此，定才能牢牢對準無常的所緣。若不能辨識無常，便應檢查這些因素是否有所欠缺。知道缺少哪一項並加以調整，定便能朝向無常。
不過，定本身不負責辨識無常，只負責使心不散亂地抵達所緣；真正看見無常的是慧。念也不是判斷無常的智慧，它使心不忘失所緣。精進、念與定三者配合，把心導向目標；慧才辨別：這是有為法，這是無常。
慧蘊的兩支是正見與正思惟。為什麼要二者配合？眼睛雖然完好，若只看到物體的一面，就要有人把它翻轉，才能看見另一面。正思惟把所緣導向慧，使正見得以完整觀察生與滅。
生起是一面，滅去是另一面。若只見生而不見滅，或只見滅而不能正確理解其條件，正思惟的導向作用便不足。saṅkappa 在這裡具有把心導向所緣的意思；禪師又以眼鏡譬喻它：正見如眼睛，正思惟如幫助視力的眼鏡，使整個過程看得清楚。這裡也涉及「尋」（vitakka）把心投入所緣的功能。
為什麼戒蘊有三種不同的道支？正語、正業、正命各自負責不同的離惡行為。在世間心中，三種離心所不一定同時生起：離妄語時，不必同時正在離殺生或離邪命。所以它們同屬戒，作用卻不同。
禪修者觀照時，能作道支通常是五支，有時可有六支；定與慧的諸支可以共同運作，三種戒支卻不一定同時現前。到出世間道心生起時，八支聖道才以相應方式同時具足。平時禪修仍須守護戒，但這不表示每一個觀智心中三種離心所都同時活動。[14]
邪見強盛的人，戒行也較容易動搖。英譯稿提到兩則傳統故事：有持戒的比丘未能驅除邪見，後來分別投生為龍與蝨；一則被說成發生於迦葉佛時代，另一則發生於喬達摩佛時代，但原稿沒有注明文獻出處。
從四惡趣真正獲得保障，要靠斷除有身見。這就是我每天所說的「地獄之種」，現在應當更清楚了。
若斷除有身見，依它而起的常見與斷見也隨之失去根基。邪見在初道時被斷除。
邪見一旦斷除，便不再有法能使這位聖弟子退回凡夫；法會繼續引導他向上，自己也會願意繼續前進。佛陀特別教示四項預流支，因為一旦初次見法，邪見與疑便被斷除，通往更高道果的方向已經確立。預流者至多在七有之內究竟解脫。Diṭṭhi-nirodho Nibbānaṁ.
邪見的止息即是涅槃。
禪師說，驅除有身見的方法並不隱密，就在當下：每次見到五蘊中的有為法，都觀察「這不是我的；我不是這個；這不是我的自我」，並觀其無常。
邪見藏在哪裡？它以隨眠（anusaya）的方式潛伏於對五蘊的執著中。若如實看見任何一蘊的無常，邪見便不能在那個觀照心中介入。
例如苦受持續很久時，你覺得「我一直在痛」，是因為沒有看穿無常，也沒有切斷相續（santati）的表象；於是把一連串迅速生滅的受，看成同一個持續不變的東西。若能細密地觀察其中一個個生滅，邪見便會逐漸鬆脫。
看見法此刻生起、此刻滅去，邪見便無從介入。看見無間斷的無常很重要，否則相續的表象會給邪見可乘之機。所以我常問你們：「看見的無常是否愈來愈多？」我擔心的，就是邪見又插進來。
若全身的生滅密集到連針尖都插不進去，邪見便無法立足。如此觀察，邪見轉弱，正見轉強。
身心的本性充滿生滅，沒有空隙。英譯稿記錄禪師說：心每秒生滅約 10¹³ 次，色法每秒約 5 × 10¹¹ 次。若邪見強，所見的無常便像斷斷續續；若正見強，生滅便顯得愈來愈迅速。不要只想：「我今天究竟怎麼了？」那可能仍受邪見影響。[15]
邪見太強時，甚至完全看不見無常；正見有力時，剛坐下不久便能辨識。你也許會問：「一定要辨識到上述速度，才能證悟涅槃嗎？」不需要。是否證悟，取決於自己的如實辨識能力，不要求修行者以數學速度逐一計數。那些極細密的說法，是用來形容已圓滿者的知見，不是要求仍在修行的人照樣看見。
凡夫與聖者的知見不可能完全相同，因為凡夫的認知過程之間夾有許多有分心（bhavaṅga-citta），煩惱也常插入其間。英譯稿又記錄：佛陀的辨識之間只有兩個有分心，舍利弗尊者有十六個，凡夫則更多。[16]
有分心本身不是煩惱心，不是主要障礙；真正的問題，是煩惱心插入觀照。禪師因此引用《增支部》的意思說：若煩惱不在中間介入，早晨修行，晚上便可能證悟。經文的重點不在計算有分心。
有分心是心流的自然過程；其數量差異，依心所具備的根（hetu）等條件而有不同。
第四講
八支聖道是中道。在漫長的生死輪迴中，我們從未真正走上這條中道；如果早已走到究竟，就不會再回到輪迴。修道時，定十分重要。
11. 什麼是定？
定是心一境性（cittass'ekaggatā），也就是心統一於一個所緣。所謂一個所緣，是觀受時專注於受，觀心時專注於心，不把許多不同所緣混成一團。心穩定地指向一處，便稱為一境性。定能使煩惱暫時被壓伏。
12. 定以什麼為所緣與基礎？
依《小廣解經》，四念住是定的所緣範圍，四正勤是定的資具；反覆修習、開展這些法，就是定的修習。[17]
定隨著念朝向所緣。觀受時，心直接落在受上，由此了知受；觀心時，念落在心上。心一境性必須與身、受、心、法四念住的所緣相應運作。
禪師所說定的「徵相」，是身體整體的概念退到背景，只清楚知道受、心等所緣。觀受時，心落在受；觀心時，心落在心。若辨識到無常，無常相也在心中顯現：常住的表象消退，無常相顯現；「男人」「女人」的整體形狀與名稱不再主導心。[18]
因此，看見無常相，可說是四念住修習成熟的徵相之一。但只有定還不能導向證悟，還須有精進。向所緣努力時，常住的表象消退，念與慧得以看見無常；這項看見受到精進的支持。
就實際功能說，精進推動，定使心不散，念不忘所緣，慧辨識無常。傳統三蘊的正式分類仍是：正精進、正念、正定屬定蘊；正見、正思惟屬慧蘊。[14]
辨識無常時，各項道支共同運作。這樣能否證悟涅槃？還必須反覆修習（bhāvetabba）。煩惱垢就像銅缽上的鏽垢，須一再擦拭才會發亮。從無始輪迴以來，我們帶著層層污垢；若不修四念住、不安住於修行、不投入精進，心只會像久未擦洗的銅器，愈來愈暗。
要完成這項工作，必須遇到老師，也要有一雙願意聽法的耳朵。自出生起，我們彷彿由「愛母」與「無明父」養大；它們不願我們證得道果、脫離掌握。無明遮蔽四聖諦，愛則教我們黏著父母、兒女與財物，於是我們一直照著它們的命令行事。
每天都在增加污垢。增加多久了？整個輪迴中，幾乎從未徹底擦拭。旁邊還有邪見作護衛，不斷命令：「這是你的父親，這是你的母親，這是你的一切。」我們平常不去洗淨它，無明、愛與邪見便愈積愈厚；這就是難以證悟涅槃的原因，所以必須多次觀照。
久置的銅缽，經反覆擦拭才逐漸發亮。持續觀照，無明、愛與邪見便逐漸減薄。需要反覆生起的是觀智；每一個聖道的道心本身只生起一次。道智一次取涅槃為所緣，便完成相應的任務。
這就像船夫把重物放上船，划向彼岸。一艘船同時完成四件事：離開此岸、到達彼岸、載運重物、渡過河水。道智也在同一剎那完成四聖諦的四項作用：遍知苦、斷除集、證悟滅、修習道。它離開有身見的此岸，渡過煩惱之流，到達涅槃彼岸，卸下五取蘊的重擔。[19]
由觀察諸蘊無常，心轉而證見不受生滅支配的涅槃。切斷煩惱是道的作用；渡向不再生起苦蘊的涅槃，也是道的作用。
修行時，心一境性、四念住的所緣以及精進的扶助都很重要；只發生一次還不夠，必須反覆觀照。佛陀以母雞孵蛋的譬喻強調這一點。母雞必須覆護、溫暖、孵育雞蛋；禪師把這三項工作配合無常、苦、非我的觀察來說明。
若不持續修習，蛋會壞掉，智慧也會鈍化。反覆觀照時，無明的蛋殼漸薄，愛的液體漸乾，像小雞利爪般的智慧愈來愈銳利。禪修者要像母雞覆在蛋上一樣，一再以身心貼近無常的所緣；如此，小雞才能從內啄破蛋殼，見到光明。
見到光明，比喻證悟涅槃。煩惱的液體乾涸、無明的蛋殼變薄、智慧之爪變利，才有破殼而出的可能。佛陀說，持續修習的人能滅盡諸漏。這段母雞、斧柄磨損等譬喻可見於《相應部》SN 22.101。[20]
煩惱在場時，心不能穿透所緣。煩惱本身雖也無常，卻能透過重複緣（āsevana-paccaya）養成勢力，使心一再沿著舊路運轉。
回家觀身時，不要只把它看成一整塊色身。觀察受、觀察心；若知道如何觀，手、腳、頭髮等三十二身分及整體形狀的概念會退去，實際生滅的法成為主要所緣。英譯稿所說「色身消失」，不是身體真的不見了，而是整體形相不再主導觀照。[18]
法施比丘尼談到覺支。擇法覺支（dhammavicaya-sambojjhaṅga）具有慧的辨析作用，與正見在這項觀照功能上相應。之所以稱為菩提分法，是因為它導向覺悟；bodhi 具有覺知、覺悟之義。覺支同樣必須「修習、多修」（bhāvita-bahulīkata）。
只有一次看見還不夠，正見也須反覆培養。有人也許以為道支不用多修，所以我要在這裡同時談覺支。二者都包含智慧作用；從道支說，著重切斷煩惱、導向解脫；從覺支說，著重使覺悟因素增長成熟。
反覆觀照而尚未見涅槃，不要以為時間白費。佛陀又以木匠的斧柄譬喻：斧頭每使用一次，斧柄便磨損一點；不斷使用，指痕逐漸顯現。解脫不能單靠祈願發生。
輪迴累積的煩惱如此厚重，若不持續觀照，怎會減薄？觀禪的每一次如實知見，都在削弱煩惱。不要失望，也不要放棄。每一次看見無常，煩惱便薄一分；看得愈多，便愈薄。觀照也使緣起的煩惱支不能接續。
起初煩惱只是減薄，後來才徹底熄滅。精進也必須增長。你也許會問：這裡為何沒有提到喜（pīti）？喜可與善的定相應，作為隨從因素，而不是這裡所說的主要道支。若修行毫無喜悅與興趣，懈怠便容易跟上來，所以應以法喜與興趣觀察從未如實看見的事物。
梵天的天眼即使能看見極遠處的人間細針，也未必看見無常。英譯稿以「相隔四千億由旬」及「石板從梵天落到人間需一個半月」形容其遙遠；這些數字屬傳統宇宙論譬喻，原稿沒有注明經典出處。[21]
梵天所見仍是世間的天眼，是由定所得的眼；觀察身心生滅所用的，則是慧眼、擇法之眼、正見之眼。這種慧非常難得：這裡癢感生起，那裡癢感滅去；受出現，又消失。這才是觀智所見。
未證聖道的天神與梵天仍不能由天眼直接證悟涅槃；壽盡後仍依業再生。傳統說，在世界劫末以前，人們因畏懼災變而修四梵住，許多人投生梵天；但若只以有愛修止禪，定的果報盡後仍須再入輪迴，過去的不善業也未因此消失。
英譯稿又說，有些天界眾生後來甚至可能投生為豬，並提及須梵天子（Subrahmā）的故事；這不是說色界梵天死亡後必定直接成為豬，而是提醒：尚未解脫者仍依各自業力流轉。[21]
你們過去無數次成為梵天或天神，卻仍未脫離老、病、死，也未曾因此獲得觀見無常的慧眼。沒有什麼比這雙眼更有價值。天界欲樂雖然殊勝，連忉利天主帝釋（Sakka）也要來人間聽法修行。
帝釋有業報所得的天眼，未必具備觀智之眼。能如實辨識無常，比天界地位更可貴。見無常後，厭離智（nibbidā-ñāṇa）隨修行成熟；當生滅諸行止息，才證悟涅槃。
你們必須努力獲得這雙慧眼。未來不一定再遇到善知識，也不一定再遇到如此住世的佛法。放眼世間，具有這種慧眼的人很少，所以要一再觀察，使所見愈來愈多、愈來愈清楚。
不要拿這項智慧去交換天神或梵天的地位。你是黃金，他們的地位只是鹽；應當知道自己所具機會的價值。天神與梵天反而要發願投生人間，才有適合修觀、證法的機會。
第五講
毘舍佉曾向法施比丘尼詢問滅盡定（nirodha-samāpatti）。那部分與各位目前的修行沒有直接關係，暫時略過；現在接著談另一個問題：受有幾種？[22]
就三分法說，有樂受、苦受、不苦不樂受三種；其中一種現前時，另外兩種不在同一心中現前。修行時，必須及時覺察當下是哪一種受。
若依阿毗達磨常用的五分法，則有身樂、身苦、心喜、心憂與捨受。色身可以出現樂與苦的觸受；眼識、耳識、鼻識、舌識本身則與不苦不樂受相應。看見時先只是看見，聽見時先只是聽見，聞到氣味時先只是聞到，嚐到味道時先只是嚐到。
若看見之後生起不滿，心已進入速行（javana）階段，成為帶瞋的心；最初的眼識本身仍是捨受。進食時，最初嚐味也只是舌識的捨受；接著反應為「我喜歡」或「我不喜歡」，才是後續速行心的貪或瞋。
身體上則有癢、痠、痛等感受，各在其處生起。身體受寒時生苦受，以火取暖而舒適時，可能轉為樂受。
今天我們要把受用在修行上。心中滿意，是喜受（somanassa-vedanā）；不滿意，是憂受（domanassa-vedanā）；對所發生的事不喜不憂，則是捨受。佛陀之所以稱它為「受蘊」，正因感受在身心經驗中不斷依緣生起。
還需要特別尋找受嗎？問題不是沒有受，而是不知道它正在生起。除了頭髮、指甲、趾甲等沒有身淨色之處，身體其餘具有身淨色的地方，都可能生起身樂或身苦；心中則可能生起喜、憂或捨。
受是有為法。例如眼、色與眼識和合而有眼觸，以眼觸為緣生起受；眼根若失去作用，相應的眼識、眼觸與眼觸所生受便不能照常生起。受依其他條件而生，所以屬於諸行，也必定落入無常。
能觀見受的無常，便是受念住。若不觀察，看見可愛所緣之後生起欲求，便接續為愛、取與業；看見不可愛所緣而排斥，則接續瞋的緣起；看見而全然不知其生滅，便接續無明的緣起。莫哥禪師經常以貪、瞋、癡三條路徑說明六根門前緣起如何延續輪迴。[23]Sabbe saṅkhārā aniccā.
一切諸行無常。
人們不了解這些，便以為看一看並無妨。禪師借用佛陀的強烈譬喻說：若每次看見都因執取相與隨形好而走向惡趣，那麼寧可讓熾熱鐵針損壞眼根，因為那只造成一生的傷害；放任煩惱則使人反覆生死。看見時應迅速知道：這是有為法，必定無常；如此便截斷貪、瞋、癡三種不善路徑。[24]
法施比丘尼回答經中的問題，我則進一步教你們如何把答案用於實修。知道受的生起與滅去，能逐步走向漏盡。看見之後若生愛，欲漏便活動；完全不知生滅，則是無明漏活動。
口頭說來容易，實際觀照時，心往往慢了一步。你能停在「只是看見」嗎？若不能，就要迅速觀察後續心與受的無常。
佛陀曾教導，臨終時若能觀察受的無常，也可能證得漏盡。舍利弗尊者在聽佛陀向長爪梵志（Dīghanakha）說法時，觀察受的無常而證得阿羅漢果；長爪則在同一場合得法眼。依禪師採用的註釋性說法，舍利弗的初道由觀身而得，後三道則在這次說法中由觀受完成。[25]
單是耳朵聽講，並不會自動帶來證悟；聽聞的同時，心還要如實觀察諸蘊。聽法與觀照配合，才可能由預流逐步到阿羅漢。因此我常說：耳朵聽法，心觀察身心。只聽而不修，心不會因此變得敏銳，不能見諦、削弱煩惱或證見涅槃。不要只為累積福德而聽，還要實際用功。
聽聲時同樣如此：聲、耳識、耳觸及所生受都是有為法。若不知道有為，便不能知無常。身心中一切生起的法都依條件而生，終必以滅去顯示無常。生起如同「有」，滅去如同「死」；能如此觀察，便是 pajānāti——如實知。
長爪一面聽法，一面觀無常，因而成為預流者。舌與味也是如此，身根與外在觸境也是如此。法生起時，要「以慧觀見」（yadā paññāya passati）。
身淨色（kāya-pasāda）由業所生；生命尚在持續時，維持這一期生命的業生色仍繼續發生作用。感到「太冷了」後若立刻排斥，瞋便生起；所以知道冷受時，要立即以慧觀其無常。知道有為法生起，便也知道它必有生（samudaya）與滅（vaya）。實際所見，是苦諦。
能如實觀見的道支，屬於道諦。若對苦完全遍知，便轉為道智；尚未完全遍知，則仍是觀智。
毘舍佉與法施比丘尼為什麼談受？因為觀受是迅速通向阿羅漢果的重要門徑。佛陀把受觀列入四念住，因為以受為主要所緣，也能完成修行；觀受時，其他蘊的生滅同樣包含在經驗之中。
不知道受的生起，也就不能如實知道它的滅去，苦諦因此被遮蔽。看不見諸行，便無法觀無常。毘舍佉與法施的問答只簡要說明受的類型，因為二人已熟知細節；我則把它展開為修行方法。
任何受生起，都觀察它的無常。受一直在生起，我所擔心的，是你不知道它已經生起。不知道就是無明；凡依緣生起而受壞滅逼迫者，皆屬苦諦。
無明不會只是安靜地停著，它會依自己的力量推動後續造作，身行、語行、意行便跟著發生。無明現前時，慚與愧衰弱。《相應部》SN 45.1〈無明經〉說，無明是不善法的前導，無慚與無愧隨之而來；邪見、邪思惟乃至邪定也依次生起。[26]Dukkhe añāṇaṁ.
對苦無知，就是無明。
六根門前有法生起，卻不知道那是苦諦，便每天繼續造作業，其中大多與不善相應。
簡單地說，觀禪就是如實觀察苦諦。念頭與意門相觸，生起喜、憂或捨受，這些都是有為法。若成為 dukkhe ñāṇaṁ——對苦的知見——便是明。
如此，導向後有的識與生止息；不再有生（ajāti），就是涅槃。由此可見，觀照確有切斷苦的利益。履行遍知苦的工作時，愛——也就是集——不能接續，苦滅得以證悟；每一次如實知苦，道支都在運作，並同時朝四聖諦的任務前進。Avijjā-nirodhā saṅkhāra-nirodho.
無明滅，則行滅。
Saṅkhāra-nirodhā viññāṇa-nirodho.
行滅，則識滅。
由觀無常，也能逐步通達其他諦。（禪師接著談心的捨受。）每一剎那正確觀照、煩惱不能續起時，都有「剎那的寂滅」；值得為此精進。五種受都可以作為觀察所緣。愛真正止息後，道智生起。觀照是在排除自己的危險；貪、瞋、癡才是內在的敵人。若只替不修行找許多理由，便是在追隨愛欲煩惱的辯詞，最後只是讓自己繼續受苦。[9]
第六講
毘舍佉問：「若不觀察樂受、苦受與不苦不樂受，會發生什麼？」
法施比丘尼簡要回答：對樂受不如實知，貪隨眠可能隨之活動。你們還要知道，若貪進一步發展，愛、取、業與有會依次接續，生也跟著發生。禪師以強烈的業果語言提醒：若在這條由樂受轉成貪取的路徑中死亡，可能導向餓鬼趣。從漏來說，欲漏與有漏會隨貪活動。[27]
不觀苦受，瞋可能跟著生起；由無明支持的瞋，可能成為畜生趣之因，並與無明漏相應。無明漏的範圍極廣，從欲界一直到最高的無色梵天；在修觀的心流中，也要到出世間道智才被根除，種姓智（gotrabhū-ñāṇa）本身尚未斷盡無明。
受生起時，應努力觀察；若不觀，貪瞋癡便可能開出通往惡趣的道路。不觀捨受，無明隨眠便可能活動。捨受非常微細，有智慧的人才容易察覺；對它全然無知，也可能成為愚癡與畜生業的助因。
即使行善，若沒有正見與觀智攝持，無明仍可能尾隨，給愛留下機會。人帶著無明祈願，祈求未來享受欲樂與生命，欲漏、有漏、無明漏便跟著活動。所以許多造福行為更傾向延續後有，而不是導向出離。
這不是說福業本身帶來惡果；問題在於行善者不了解四聖諦，又以愛執取福德，依自己的願望要求後有。能如實教導佛陀本意的老師，確實難遇。
毘舍佉又問：「這三種隨眠是否每逢相應的受生起，就一定跟著出現？」法施回答：「不一定。」修觀者若及時觀無常，貪、瞋、無明隨眠便不會在那個心中支配他。這是一種教誡方式。[28]
我還要從另一面提醒你們：佛陀也說，正確修習的善法能帶來禪那、道與果；錯誤的知見，才使造福者以福德作為反覆投生的資糧。
施捨（cāga）的本義是放下，所以能對治愛；放下「我的東西」，也能對治「我所」的邪見。因此，布施是削弱愛與邪見的法。若不知道如何正確布施，心裡想的卻是「我擁有，所以我施捨」，「我布施了，將來應享受果報」，那麼邪見與愛又會趁機介入。日常生活中，正確知見與智慧非常重要。[29]
這也有賴善知識指導。必須懂得選擇教法，並常常檢查：這項教導是否真正進入內心？是否與四聖諦相連？能導向諦的法，才真正珍貴。佛陀也曾說，在尚未覺悟四聖諦以前，自己長久流轉生死。
一位持戒者接著應做什麼？舍利弗尊者答覆大拘絺羅尊者（Mahākoṭṭhita）：應如理觀察五取蘊為無常、苦、病、腫瘤、箭刺、災禍、病患、他者、敗壞、空、非我。持戒而修觀者，可以證得道果。這十一種觀法出自《相應部》SN 22.122〈具戒經〉。[3]
法施比丘尼說明受的性質：樂受住時為樂，變易時成苦；苦受住時為苦，變易時反而令人覺得樂；不苦不樂受與明俱行時為樂，與無明俱行時則成苦。禪師把它運用於修行：樂受生起時知道樂受，苦受生起時知道苦受，捨受生起時知道捨受，並將三者都觀為無常與苦諦。[30]
當其中一種受生起，另外的受便不在同一心中。捨受生起時，不要以為「什麼都沒有」；總有一種受與心相應。若說找不到可觀的受，就像說找不到無常一樣。當一切受及其生起止息時，才是涅槃。
所以要繼續觀察，直到所有導向後有的受取過程止息。觀察心若不能逐一穿透三種受，便會跟不上諸蘊迅速的生滅；煩惱於是插入兩者之間，使證悟延後。
修行中，有時樂受、苦受或捨受看似連續發生。理想的觀法，是一個受生起，隨即有一個知見跟上；每個受都有相應觀照，煩惱便沒有空隙介入。
若疼痛一再生起，心不能辨識其中每一個生滅，瞋便插入；若樂受持續而心不能穿透，貪便插入；若捨受持續而心不能辨識，無明便插入。這一點對禪修者很重要：貪跟在樂受後面，瞋跟在苦受後面，無明跟在捨受後面。
口頭說明並不難，實修時卻要親自檢查：煩惱究竟有沒有插入？觀察心能否及時跟上每一個無常？若不能，便要增強精進。不能證悟，是因煩惱仍有機會介入觀照。
觀智（vipassanā-ñāṇa）是前導，必須先培養；觀智的正見成熟後，取涅槃為所緣的道智正見才會生起。觀智正見愈銳利，涅槃便愈接近。若不懈怠地修行，便有證悟的可能。沒有觀智正見作前導，道智正見不能突然生起。禪師並引用 SN 1.46〈天女經〉所說通往無畏目的地的「直道」來勉勵修行者。
隨順智（anuloma-ñāṇa）仍以諸行無常等為所緣；接著生起種姓智（gotrabhū-ñāṇa），以涅槃為所緣，並以無間緣（anantara-paccaya）銜接後續道智。這項說明呈現的是無人、無眾生在其中操控的自然心路：條件具足，諸智便依法則次第生起。[31]
因此，若沒有前面的觀智，道智不能生起；觀智與初道智之間，還有種姓智。不要讓失望與疑惑進來：「我也許只是二因者（dvihetuka），是不是曾對誰做錯了事，所以今生不可能證悟？」不要任由這些心態妨礙修行。[32]
佛陀保證，只要聽聞真實之法並如實辨識無常，修行便不會徒勞。若煩惱不介入無常所緣與觀察心之間，便能繼續向證悟前進。不要被自己的猜測拖走；有些人的疑與追悔（kukkucca）成為障礙，甚至推動不善趣。
在觀智之後生起種姓智，再生道智；這是心路（vīthi-citta）的次第。憂慮與追悔是修道的危險，禪修者不要以它們傷害自己。所有真誠修行都不會毫無結果，佛陀也一再給予鼓勵。
英譯稿記錄禪師說：臨終時仍精進觀照的禪修者，可能在死前證得預流乃至不還；若未在當下證得，帶著成熟觀智投生天界後，也可能很快證入預流。原稿只概括說此說出自《增支部》，沒有注明經號，因此正文保留為禪師的勉勵，不把它改成對所有臨終禪修者的必然保證。[33]
追悔若生起，就觀察追悔的無常，然後回到原來的主要所緣，例如受或心。對修受念住的人，追悔是憂受；對修心念住的人，追悔是有瞋心。不要另行尋找所緣；它既已生起，本身就是可以如實觀察的法。這一點十分重要。
毘舍佉問：「不苦不樂受的相對面是什麼？」法施回答：「無明。」每當捨受生起而全然不知，無明便在場。無明的相對面是明（vijjā）；明在場時，無明不在。你所修的觀照，就是明生起之道：
明的相對面是解脫（vimutti）。禪師在這裡把解脫具體解作果心（phala-citta），也就是已從相應煩惱解脫的心。解脫的相對面是涅槃：果心須依道等條件才能生起，所以仍是有為法（saṅkhata-dhamma）；涅槃則是無為法，不依生起之因而成，所以二者性質不同。[34]Vijjā udapādi.
明生起。
Ñāṇaṁ udapādi.
智生起。
依阿毗達磨的分析，果心仍應觀為無常，因為它是有為法，生起後便滅去。對涅槃則不是像觀有為法一樣觀其生滅，而是把心傾向、安住於生滅止息的寂靜。
所以我說：對無常者觀無常；對不屬生滅有為的涅槃，則以省察智（paccavekkhaṇa-ñāṇa）省察：「正是此寂靜。」道心與果心都是無常的有為法；涅槃是無為，不應被當成另一個可觀察其生滅的行法。
最後總結：要證悟涅槃，必須從有為法開始。以有為法為所緣、觀其無常的智慧，仍是觀智，不是道智。觀智成熟告一段落時，心轉向無為，證見涅槃；取涅槃為所緣的，是道智與果智。
觀禪的工作，在對有為法的觀察達到成熟時完成；接著，智慧才轉向無為。不能在有為法的範圍內找到一個生滅的「涅槃」。若把吃得舒服、喝得愉快等短暫享受稱作「片刻涅槃」，那只是把欲樂錯認為涅槃，可說是「邪見涅槃」。若要證悟真正的涅槃，必須超出有為生滅的領域。
若不知道什麼是有為法，便找不到出口。生起顯示它依條件而成，滅去顯示它無常；看不見這一點，就無法走向超越。
起初，要由盲凡夫（andha-puthujjana）轉成具正見的善凡夫（kalyāṇa-puthujjana）；進一步生起聖道正見，證見無為，才成為聖者。盲凡夫看不見諸行的真相，善凡夫能觀見有為法；聖者則以道智證見無為。修行必須如此逐步發展。
在遇到善知識以前，人人都像盲者。舍利弗與大目犍連最初跟隨刪闍耶（Sañjaya）時，仍是盲凡夫；遇見佛陀最初五弟子之一的阿說示尊者（Assaji）後，聽聞緣起偈，成為具正見的善凡夫，隨後證入聖者之列。
不要因猜測自己是三因者（tihetuka）或二因者（dvihetuka）而喪失信心。禪師在這裡所強調的「盲」，主要是尚未遇到善知識、尚未聽見能導向正見之法；在遇佛聞法以前，人們都處於這種盲目之中。所以，不要任由疑惑阻礙修行。
中文譯校說明
1. 毘舍佉與法施比丘尼原為夫妻、毘舍佉是不還者等背景，來自《小廣解經》的註釋傳統；MN 44 經文本身直接從毘舍佉拜訪法施比丘尼開始。佛陀在經末讚歎法施具大慧，並說若毘舍佉向自己提出同樣問題，自己也會作相同回答。
2. "sakkāya" 本身譯作「有身」，"sakkāya-diṭṭhi" 譯作「有身見」。MN 44 對「何謂有身」的原答是「五取蘊」（pañcupādānakkhandhā），不是籠統的五蘊；英譯開示多處簡稱五蘊，正文在直接引述經義時已補足「取」。
3. 第一講英譯作 "prato" 並稱經中有十種觀法，應是 "parato"（觀作他者、異物）之誤。《相應部》SN 22.122 實際列出十一種：無常、苦、病、腫瘤、箭刺、災禍、病患、他者、敗壞、空、非我。第六講的英譯把 "sallato" 誤成 dirt，正文依巴利語改為「箭刺」。
4. 「佛陀只有身苦，沒有心苦」可參照《相應部》SN 36.6〈箭經〉：凡夫受苦受時又憂悲惱亂，如中兩箭；善學聖弟子仍可能感受身苦，卻不再承受由抗拒、執取所加上的第二箭。這不是說阿羅漢沒有任何心受。
5. 開示把「聖者遇八風心不動」作概括性表達。嚴格說來，預流、一來、不還仍有程度不同的貪、瞋等未斷煩惱；完全不為八風所動，是以阿羅漢的解脫為圓滿標準。
6. "vedanā-paccayā diṭṭhi"（以受為緣有邪見）是莫哥禪師用來說明實修的延伸公式，不是十二支緣起固定次第中的一支。標準次第是「受緣愛」，但受若未被如實知，也確實可能成為有身見、常見或斷見活動的條件。
7. 修訂版仍把欲愛誤寫成 "kamma-taṇhā"，正文依 MN 44 改為 "kāma-taṇhā"。同段的 "upadhā" 語意不明；依上下文與緣起結構，應是 "upādāna"（取），故譯作「愛、取與業」。
8. 英譯的 "Nibbānic state" 從「佛陀可在說法間一呼一吸轉入」的語境看，應指果定（phala-samāpatti），也就是果心以涅槃為所緣；並非佛陀一再重新證得涅槃。
9. 「暫時的涅槃」「剎那的涅槃」是莫哥禪師系統常用的教學語，指觀智現前時以彼分斷（tadaṅga-pahāna）暫時截斷煩惱與緣起支，亦稱彼分止息（tadaṅga-nirodha）。它不同於道智所證、以煩惱不再復生為特徵的出世間涅槃。
10. MN 44 的精確回答是：取既不等同五取蘊，也不是完全外在於五取蘊；對五取蘊所有的欲與貪，就是其中的取。正文保留禪師以「繩索連接兩邊」所作的實修解釋。
11. 「斷有身見便斷除四分之一的貪瞋癡」是英譯所記錄的比例說法，原稿沒有注明經論依據。經典較確定的說法是：預流者斷除有身見、疑、戒禁取，不墮惡趣，至多七有究竟苦邊；不能把剩餘煩惱精確量化為「已斷四分之一」。
12. 八大地獄及一百二十小地獄屬後期宇宙論的細分，不是 MN 44 的內容。五無間業則通常指殺父、殺母、殺阿羅漢、出佛身血、破和合僧；邪見可成為造重業的重要助因，但不能把五項一概簡化為只由邪見造成。
13. 英譯聲稱「八種布施中，以觀智攝持者最勝」，只籠統標作出自《增支部》，未提供經號；正文因此保留為原開示內容，不把它當成已核定的逐字經文。
14. MN 44 的標準三蘊分類是：正語、正業、正命屬戒蘊；正精進、正念、正定屬定蘊；正見、正思惟屬慧蘊。開示所說世間觀智心常有五種能作道支、三種離心所不必同時現前，以及出世間道時諸道支具足，屬上座部阿毗達磨與緬甸觀禪傳統的分析。
15. 數學上 10¹³ 是每秒十兆次，5 × 10¹¹ 是每秒五千億次；英譯括號中的英文數字名稱與算式並不完全相符。這類絕對速度不是巴利經藏或標準《阿毗達磨概要》的共同定量；傳統較常說色法可延續十七個心識剎那。正文保留算式，只把它視為強調生滅極迅速的傳統說法，不要求修行者實際逐次計數。
16. 「佛陀的辨識間有兩個有分心、舍利弗有十六個」的說法，英譯未注明經論來源。有分心與心路分析本身屬上座部阿毗達磨及註釋系統，不是 MN 44 的原經內容。
17. MN 44 原文說：心一境性是定，四念住是定的所緣，四正勤是定的資具，反覆修習這些法是定的發展。英譯開示把這一段轉為具體觀禪指導。
18. 「身體消失」「男女形相消失」指手腳、男女、整體身形等概念施設不再主導心，觀察者主要辨識受、心或生滅法；不是物質身體真的消失，也不是失去一般感官功能。
19. 上座部論書通常說，每一聖道心只生起一剎那，並同時完成四諦的四項作用：遍知苦、斷集、證滅、修道。正文用這項架構整理英譯中「船完成四件事」的譬喻。
20. 母雞孵蛋、斧柄逐漸磨損的譬喻見《相應部》SN 22.101。經文的重點是：持續修習四念住、四正勤、四神足、五根、五力、七覺支、八支聖道，解脫才會成熟；不是只靠願望使小雞破殼。
21. 梵天眼力距離、石板墜落時間、劫末十萬年及天神後來投生為豬等說法，英譯均未給出可核對的直接出處。正文保留其勸修意義，但不把數字或投生敘述提升為早期經典的定論。
22. 修訂英譯寫成 "This is nothing to do with you all and useful"，句法顯然漏了否定或轉折。依上下文，禪師是說滅盡定與聽眾目前修行無直接關係，因此略過，不是說它「既無關又有用」。MN 44 原經實際詳談了想受滅定的入定、出定及諸行止息次第。
23. 莫哥禪師所說貪、瞋、癡「三條緣起路徑」，是把六根門前的反應分成三類：對可愛所緣生貪、對不可愛所緣生瞋、對所緣不如實知而生癡。這是教學用的分析，不是另有三套不同的十二支緣起公式。
24. 熱鐵刺眼的譬喻出自《相應部》SN 35.235。原經更精確的語境是：寧可讓熾熱鐵針損壞眼根，也不要執取色相與隨形好，使貪瞋等結縛滋長並導向惡趣；英譯把它概括成「不知緣起」，正文已按原經語境加以限定。
25. 舍利弗與長爪的故事見《中部》MN 74〈長爪經〉。經文說舍利弗站在佛陀身後搧風，思惟佛陀所說之法而漏盡解脫；長爪生起法眼。舍利弗「初道由觀身、後三道由觀受」是開示採用的註釋性說明，不是 MN 74 經文的逐字敘述。
26. 《相應部》SN 45.1 的原意是：無明為不善法的前導，無慚、無愧隨之而來，並引出邪見乃至邪定；明則為善法的前導，慚、愧隨之而來，並引出正見乃至正定。
27. 樂受、苦受或捨受本身不會機械地決定餓鬼或畜生投生；投生依臨終與累積業等多重條件。開示的完整脈絡其實包括「受未被觀照，進而生愛、取、業、有、生」，正文已把特定惡趣理解為對這條煩惱業果路徑的警告，而非單一受的必然結果。
28. MN 44 對「隨眠是否必定隨每一種受而起」的回答確實是否定。經中舉出的例外是：以初禪之樂斷貪隨眠；由渴望無上解脫而生的心苦可用來斷瞋隨眠；以第四禪的不苦不樂受斷無明隨眠。開示則把這項原則轉成及時觀無常的指導。
29. 布施能對治、削弱愛與「我所」執取，但只有相應聖道才能根除相應煩惱。英文使用 killing，正文依義譯為「對治」「削弱」，避免誤解為一次布施即可永斷愛與邪見。
30. MN 44 的經文是：樂受住時樂、變易時苦；苦受住時苦、變易時樂；不苦不樂受與明俱行時樂、與無明俱行時苦。各巴利版本在後續 "paṭibhāga"（相對面、對應者）問答的前兩項有異讀：部分版本以貪對樂、瞋對苦，PTS 版則以苦與樂互為相對；本開示兩種說法都留下痕跡。
31. 隨順智、種姓智、道智的次第，以及種姓智取涅槃為所緣，屬《清淨道論》與後期上座部阿毗達磨的觀智次第。嚴格說來，「種姓智」主要用於初道之前；更高三道之前的相應成熟心，有些論書稱為清淨智（vodāna）。
32. 二因者、三因者是阿毗達磨依結生心是否具有無貪、無瞋、無癡三善根所作的分類。禪師在此反對禪修者因猜測自己的結生類型而自我否定，並強調善知識、聞法與正見的實際作用。
33. 臨終觀照而證道，或帶成熟觀智生天後迅速證入預流的說法，英譯僅稱出自《增支部》，沒有提供足以核定的經號，故不作更強的經典歸屬判定。
34. MN 44 原問答是：無明的相對面是明，明的相對面是解脫（vimutti），解脫的相對面是涅槃。英譯卻先寫「明的相對面是果」，再以「解脫心」解釋果心。正文保留禪師把解脫具體解作果心的論書式說明，同時恢復經文的「明—解脫—涅槃」次第。果心是有為心，所緣則是無為涅槃；二者不可混同。
[03] Questions and Answers by Visākha and Dhammadinna
(Talk one to six, 11th to 17th December 1961)
( I condense the story of Visākha and Dhammadinna told by Sayadaw. It was based on Cula-Vedalla Sutta, Sutta No.44 of Majjhima Nikāya.)
T1
(King Bimbisara invited the Buddha to his place and he gave talks there. Visākha , the merchant of Rajagaha listened these talks 3 times separately. And each time he realized the Dhamma and the last time become a non-returner (anagamin).
Later his wife Dhammadinna, asked permission for entering the bhikkuni sangha. She went to a quiet place for 7 days and practiced and became an arahant. After she came back from the retreat, Visākha went to see her and asked questions on dhamma.)
You'll have the chance to hear the questions and answers between Visākha and Dhammadinna from about identity-view (sakkāya ditthi) to Nibbāna. (Then Sayadaw told the story of them above.) Therefore the Path Knowledge (magga nyan) surely has the power of energy to destroy defilement (kilesas).
What is sakkāya? It's the 5-aggregates (khandhas). The real existence of mind-body is sakkāya. People here (the audience) understand sakkāya ditthi as a combination. It's the natural qualities of the aggregates (paramatha dhamma of the 5 khandhas) and are really existed, and you can call it sakkāya. (It's important to understand that the Buddha's Teaching is for practical purpose to end dukkha. Not for the philosophical thought games like later tradition.)
Some people say that you have a lot of sakkāya. This way of using it is wrong. Sakkāya is not a fault. It means mind-body, only wrong view is wrong. Form(rupa) is sakkāya. If you take it as “ I or me”, become wrong view. People don't know that form is truth of dukkha and think it as I or me . Then it can lead to the woeful planes. I am cold, I am hot etc.
In this way I is interfering with sakkāya. Knowning form as form, even it becomes knowledge. " I have a good meal", this is “the I” interfere with feeling. So, viewing sakkāya in the wrong way becomes wrong view. " I perceive it", interfere with perception. " Don't misunderstand my intention", interfere with volition.
At here, one has to remember that “I in speech” is not a fault only take it as the real me. People already clear about this point and by using only in speech is not in fault with it. It's a relative truth and we need to use it for communication.
The Buddha himself used it. People have wrong view not in this way, and they think it as real. If nobody explain for it , these thoughts are over run through in countless times. For the one who knows this point, they know that their speech and the reality are different things. " Don't test my mind", it becomes wrong view in consciousness.
If someone comes in and tests him what will happen. Then they become a quarrel. The cause of wrong view is sure enough in this case. Regarding with wrong views, people are quarreling and fighting among them. If interfering with wrong view in anyone of the aggregates can become annihilationism (uccheda ditthi).
As example," If I die, I also die". "When my mind comes to an end, I also end". These are the ideas of totally cut off. " I'll die with this Vedanā". This include both identify-view & annihilationism.
If you have wrong view and clinging to view will follow. Still alive we have view of permanence and near dying view of annihilation. When business are going well sasata ditthi, and during illness ucchedha ditthi, not knowing about these things is living a bad long life.
Wrong view is the seed of hell. Why? With it follows by clinging to view. I will never give up my view (become clinging) and do what I think (become action). Is it action (kamma) or wrong view (ditthi) leading one to the woeful planes for rebirth? You may think beings fall into these planes are because of unwholesome actions. It is not so.
Wrong views making the programming and action has to follow it. (The same as craving-tanha, the Buddha mentioned wrong view as great tanha and greed-loba as small tanha). "I can't overcome this vedanā", this is the I-ness go and mixed-up with vedanā. Vedanā is arising and passing away by itself. Have to observe it like a stranger. Painful feelings come & go.
Good feeling also come & go. Neutral feeling is also in the same way. The observing mind also the same. This is dispelling wrong view. Feeling arising in the body and the observing mind is happening inside. So, don't mixed-up. If you don't mixed-up these things, then wrong view can't come in. Take it as a stranger. Then you know it as not-self.
The knowledge of not-self come into being. You must observe in the khandha , it appears as a guest and die as a guest. It's equal to Prato (stranger) (There were 10 contemplations in the suttas mentioned by the Buddha and Sariputta.
How to contemplate in 10 different ways on khandha? Prato was one of them). I teach you the contemplation of not-self. The Buddha also had dukkha Vedanā in the body but no mental feeling in the mind. This was different from the common beings. Only had bodily pain and no mental pain. Why is that?
That is because he had the ability to observe or see as a guest. All the 5-khandhas and whatever arising are guests. (Liked guests come and go). Take it as the host , you will suffer. As an example, "If my son dies, it will hurt me". In reality it's nothing to do with you, he is only a guest. He came to you, not you wanted him.
If you want him to leave, he will not. If you are in tears, you already mixed up the guest with “the I". Most women are in tears, because they making the quests as hosts. In the words, "my daughter", “the mother's I” and “the daughter's I” are intermingling.
The daughter's mind-body is nothing to do with the mother's mind-body. We are in tears not because of misfortune, the cause of intermingling. The mother's wrong view and the daughter's identity (sakkāya) become mix-up. When it shows its not-self nature and it hurts me. The mother's string of wrong view goes and connects with the daughter's aggregates, and then clinging to view to arise (ditthupādāna).
There will be no tears to fall without mixed-up wrong view with sakkāya. "Whatever changing in the world, my mind is not moving", this is someone does not has wrong view. Ariyas' mind is not moving when they encounter with the eight worldly winds. No connection with the string of wrong view.
Someone here will be in stressful when something happen to one's own child in England. This is 6000 miles away. Too long is the string of wrong view. You are in tears because someone had tortured you or you went to mix thing up. Bind two oxen together with a rope. If one of them is falling into the cliff and the other is also.
Without wrong view whatever happen to the mother, the daughter is all right. In the same way to the daughter, the mother is all right. In this way not painful rebirths come to be and in this life also no suffering. Don't mixed-up one's own khandhas with one's wrong view.
The Buddha said that there is no fault greater than wrong view. It can lead to commit the 5 heavy kammas. Killing one's own father is ditthi; there is nothing it can't do. In the unwholesome dhammas, wrong view is the most fearful one.
If I die, vedanā also die, when the fire go out, the light also die out. So take the fire and light together. Fire and light are different things. Fire is heat and light is brighten. Different types of feeling arise in turn, that mean reveal it unstableness. So try to see the arising & passing away. In this way, no "I-ness" mixed up with the process.
There is no I in the arising and in the passing away also no I-ness. Take all these as stranger. Living beings fall into painful rebirths are not by feeling but wrong view. Vedanā conditioned Ditthi.
T2 Cula-Vedalla Sutta is the answers to the questions of Dhamma. (Here Sayadaw told the story in brief) After became an anagamin (Visākha), his faculties were calm and serene. His Dhamma attainment was not suitable to this sensual world. By contemplating impermanence, the defilement become thinner. Arriving at the knowledge of disenchantment, it becomes thinner.
At the end it's eradicated. Practice is never wasting. Only this medicine can free someone from the danger of old age, sickness and death. This is the only refuge can rely on. If you have samudaya (tanha-craving) dukkha will follow. Even knowledge of impermanence (vipassanā nyan) is quite effective.
(1) What is sakkāya? Only asked sakkāya not including wrong view yet. It's the clinging of the 5-khandhas. What are the 5-khandhas? Form aggregates, feeling aggregates, perception aggregates, fabrication aggregates and the consciousness aggregates. She answered as the present 5-khandhas. Still he did not believe it, because can be answered by book knowledge. It's important for you all to understand that. This present 5- khandhas is sakkāya.
(2) What is the cause of sakkāya (khandhas)? It comes from craving (tanha), craving for sensual pleasure (kama tanha), craving for becoming (bhava tanha) and craving for non-becoming (vibhava tanha).The cause of mind-body is come from craving. Khandhas arise from tanha, updāna and kamma.
The main source is craving. Until craving is not dying out will have sakkāya khandha and with old age, sickness and death follow behind. It comes from the craving for attachment to life. Surrounded by many kinds of dukkha. Because of the fish smell flies are coming.
In the same way because of sakkāya (the 5-khandhas) dangers are coming. By wind blow suffer from the danger of wind. Because of heat suffer from the danger of heat. The cause from wicked dhamma only brings wicked things. Only these are arising. If you can see the impermanence of sakkāya, you will transcend its empire.
Sakkāya is the truth of dukkha. Seeing dukkha sacca and tanha samudaya must thinning out. After thinning out tanha, dukkha become less and less. Someone with affection will encounter dukkha and hurt himself, with more affection more harmfulness. When sakkāya changes and samudaya also changes; then sorrow, grief and lamentation come in.
(3) Tell me the ending of sakkāya. If craving ends, it will end also. In short , samudaya end and dukkha end also. Tanha nirodho Nibbānam appear~ the ceasing of craving is Nibbāna. The Buddha could enter into the Nibbanic state during the Dhamma talk, within the period of in-breath and out-breath. He also started from impermanence (arising and passing away) and instantly turned towards Nibbāna.
(4) Tell me the practice to the ending of sakkāya. It's the noble Eight Fold Path. If not entered the Path yet has to contemplate with the 5 factors (i.e. sammā -sati,
sammā-vāyāma, sammā-samādhi, sammā-ditthi, sammā-saṅkappa).
After the Path, practice with 8 factors (from sakādagamin to arahantship). Why these factors called magganga? That is because it cuts off defilement temporary. If it can cut off defilement, and then the dhamma become to Nibbāna. Just contemplate impermanence and doing nothing, and then you are temporary in Nibbāna.
Dāna, sīla and samatha are supportive factors for the magganga. They are decisive support condition (upanisaya paccayo) and magganga is path condition (magga paccayo). (i.e the far and near causes) The Noble Eight Fold Path is sīla, samādhi and pa&&a. Pa&&a is the leading factor.
(5) Tell me the clinging aggregate (upādānakkhandhā). The 5-khandhas are the object of clinging.
(6) Clinging and khandhas are the same or different? It's not the same nor different. How to understand it? For your clear understanding I have to come in. Khandhas exist by itself, as examples the khandhas of son and wife. If it's only sakkāya, and then it only become the sense objects. Not the sense objects of clinging.
The clinging from here go to connect the other side khandhas and then become the clinging khandhas. The other side is 5-khandhas and this side is craving, and these two connect together become clinging khandhas. Without connection it is not. It's only contact with the sense object and the sense organ (arom & arammanika).
The khandhas and tanha are not the same. People have craving become clinging khandhas. We can't bear even mosquito bite. Therefore it's connected. It's unbearable when it hurt our beloved khandhas. khandhas are the place of clinging. Some people mix-up with it, some are not.
Noble persons (ariyas) are not in it. When we are happy we connect it, if not happy also. They are connected as cause & effect relationship. They are different nature that not the same (khandha & tanha). For someone who connects these nor different. (means the same)
(7) Tell me sakkāya ditthi. No intellectual knowledge and not listening to ariya's dhamma and then take the khandhas as me. With knowledge only sakkāya and not become wrong view. The khandha is sakkāya and wrong view is interfering with it, without listening dhamma difficult to dispel wrong view. Therefore the causes for becoming a Sotāpanna; are:
1. Association with the wise
2. Listening the dhamma
3. Wise reflection on it (yonisomanasikarā)
4. Practise according to the dhamma (dhammānu dhammapatipatti)
Where is intellectual knowledge come from? From listening the dhamma, fulfilling these 4 factors will realize the Dhamma. Every day in talk I had mentioned sakkāya ditthi as the seed of hell. It's more dangerous than greed, anger, delusion, envy and avarice.
If sakkāya ditthi is eradicated; 1/4 of greed, anger and delusion is destroyed, including envy, avarice and whatever combined with it. If you don't want to fall into painful rebirths have to destroy it first. Even you don't fear other kilesas must fear this one. Dāna, sīla, samatha can lead someone to good rebirths, but later pull one downwards to painful rebirths by wrong views. If you are not destroyed it only temporary rising upwards.
Nothing is more fearful than wrong view, because of this someone can kill one's own mother and father. The 5-heavy kammas come from it. In sotāpan these kammas are never happened. People said they fear unwholesome dhammas. Don't be fear! If you destroy wrong view, no need to fear any unwholesome dhammas.
It's leading other unwholesome dhammas and sending beings to the 8-great hells and 120-small hells. If you see sakkāya it dispels wrong view. Why? It becomes right view and the wrong view has to go away. Wrong view must exterminate by right view. Any illness has to be cured by it's own medicine.
Dāna, sīla and samatha can't overcome it. It's better to do wholesome kammas after dispel wrong view, if not will fall downwards again. The Buddha preferred the kinds of dāna, sīla and samatha enrich with vipassanā. There are 8-kinds of dāna and the best one is enriched with vipassanā. (Mentioned in the Anguttara) Sakkāya ditthi arises because of not knowing the reality.
Therefore knowing the differences clearly and then do the merits. As an example, you shoot a bird with a poison arrow and hit the skin only. It continues to fly as long as the poison not spread enough to the whole body, and then spread enough it will fall down. In the same way any merits done with wrong view going upward temporary and later pull downward by wrong view.
T3
(8)Why sakkāya ditthi arises? At the time of the Buddha there were noble beings. People had identity-view because they didn't approach them and listened to their talks. Now a day people have this view because they don't have chance for hearing the Dhamma. Not hearing the Dhamma will never dispel this view.
Nothing is more important than sakkāya ditthi. When the 5-khandhas arise and don't know become sakkāya ditthi. As example, there is stiffness in the body. Take the air, wind element as I am in stiffness. Someone who knows it's just the alteration of wind element. Don't mixed-up with the I-ness.
Wind element is just only wind element. Heat and cold also become, “I am in cold”,”I am in hot”. It's just heat elements. Someone has diarrhea, “I don't know what happen to me.” Take water element as me. Take the 4-great elements as me.
“My body is itchy.” Not knowing the aggregates of feeling arising and passing away become identity-view. “I forget”, making the I-ness to the lost memory. “I want to sleep”, making the I-ness to sloth and torpor, the aggregate of formation (sankhārakkhandha). “Don't test my mind”, take consciousness as me.
Everytime the phenomena of ultimate reality (paramatha dhamma) are arising become wrong view. How many times a day? Uncountable!
(9) Why there is no sakkāya ditthi? Whatever arising contemplates, as this is not mine, not I am, not me, then dispel sakkāya ditthi. Contemplate the arising of feeling, mind and mental states as impermanent, suffering, not-self. Someone who had dispelled sakkāya ditthi will not fall into the 4-painful rebirths.
(10) What kind of dhamma can destroy sakkāya ditthi? Developing the Noble Eight Fold Path will overcome it. Is there any differences among them? Yes, they have. The differences are sīla, samādhi and pannā. (Explained the 3 sīlas) These are sīla maggnga(path factors).
Why there are 3 differences? They can't do the job separately. With the help of mindfulness (sati) and effort (viriya) samādhi develop. The commentary gave this example. How do you take (pluck) a flower, which you can't reach out?
One person (1st) has to bend his waist gives his back to another person (2nd). This 2nd person has to climb on his (1st) back. A 3rd person standing beside the 1st person and gives his shoulder for the 2nd person to hold on it.
In the same way in vipassanā the 1st person bends his waist and back is liked viriya. The 3rd person standing beside is similar to sati. Samādhi is liked the 2nd person who plucks the flower. Sati and viriya support samādhi. In vipassanā, not putting effort (viriya) and no mindfulness (sati) are impossible.
Only then samādhi can go straight towards the object. Wanting to develop samādhi don't let go of mindfulness and don't reduce effort. Only then samādhi can catch hold of impermanence. If you can't discern impermanence, one of them is lacking for the mind going straight away towards the object.
These 3-factors are important. Viriya is pushing from behind and sati is helping it to pluck there. It happens only by combining 3 together. If one of them is lacking, you must know the situation. If you can know and correct it, your samādhi will go towards the object of impermanence. Samādhi can't see impermanence, only leading towards it. Can plunge the mind towards where one's need is samādhi.
Only wisdom (nyan) is seeing impermanence. It is also not seen by sati, only pointing towards it. Three of them combining together and pointing towards a sense-object. They can't see impermanence. Must know this point. It's important for the yogis.
Samādhi only reaches to the flower. Can't choose good or bad. Why is that? It's only pointing to an object. This one is impermanent (anicca) and conditioned phenomena (saṅkhārā). These are not concern with samādhi only helping the wisdom factors.
Tell me wisdom factors. It's Right View and Right Thought. Why these are together? The eyes are in good shape. But to choose a thing for good or bad, there need to be something to turn around the object to be observed.
As example, you look at an object and see only this side. Can't see the other side. For seeing the other side, you need to turn over the object. This side is liked this and the other side is liked that. Right Thought providing the view, the view of impermanence.
Wisdom is observing the object. Arising is something and passing away is another thing. Someone has to provide this for the seeing. Seeing only the arising and not the passing, and only the passing and not the arising, and then right thought is poor.
Sammā is right and saṅkappa is thinking (turning around) or providing the view. The example I want to give is: using the power glasses for the poor eye sight. In this way will see like a young boy, will see clearly with the help of the glasses. Without the glasses you can see but not clear.
Here the eyes are sammā-ditthi and the glasses are right thought. In this way can see the whole process. If you can't see clear, then helping with right thought. It means vitakka, and it gives strength for the contemplation. Therefore samādhi and pannā factors need helps.
Then why sīla factors have 3-diffenent nature. If one of them exists, other two are not included. Right speech and right action each do its own different jobs. Therefore one can't help the other during it's performance. They have different actions (kamma). Because of their abstaining, they have the same name as sīla but different in jobs. F
or the yogi who is practicing, sometimes with 5-factors and sometimes with 6-factors. Samādhi and pa&&a can be come in together. But sīla can't come in together, and can't help each other. During vipassanā contemplation they can't include. If one is included the other are not.
When are they coming together? It is at the time of inclining towards Nibbāna element. If not never coming together. During meditation keeping the sīla only. Unstable sīla is one of the reasons that cannot come together. Not become right view that sīla is unstable.
Right view develops vipassanā. Someone has wrong view can't rely on sīla and easy to break it. Monks who had sīlas but they couldn't dispel wrong view that born as naga (a type of magical snake) and louse (the 1st one was from the Kassapa Buddha's time and the 2nd one was during Gotama Buddha). Freedom from the 4-painful rebirths is by destroying wrong view. It's the seed of hell which I mention to you everyday is become clear.
If you can get rid of sakkāya ditthi, sasata and uccheda ditthis also gone. Both of them originate from this one. Only ditthi die out that you realize the First Path (magga). Ditthi nirodho Nibbānam~Cessation of wrong view is Nibbāna. After it had gone there are no dhammas can prevent or hinder for the higher Paths.
The Dhamma will lead onwards. One also wants to continue. After destroyed wrong view no need to teach him for the higher Paths. The Buddha only taught the 4-causes for stream entering (sotāpanna) and not for the higher Paths. After ditthi is gone and doubt also.
Therefore basically preventing all the Paths is ditthi. After destroyed ditthi no one continue for more then 7-life times. It's easy to dispel ditthi. Everytime seeing paramattha dhamma (conditioned phemomena), contemplate as this is not mine, not I am and not myself. Contemplate as impermanence nature.
Where is wrong view stuck in? It pierced inside of each 5-khandhas as latent defilement (anusaya kilesa). If you see the impermanence of any khandha and it can't come in. It is an example to the dukkha vedanā that I am in pain for a long time. It happens because you can't see the impermanence or cut through the continuity (santati).
You take the khandhas as permanence and it comes in. If you can observe the impermanence in details and it will nearly fall away. Seeing it as now arising and now passing away, ditthi cannot come in. Seeing the impermanence without a gap is very important.
If not, ditthi will come in. Therefore I am asking you that do you see impermanence more and more. What do you think why I am asking at you? I am worry that ditthi will come in. If you discern anicca as you can't put the tip of a needle inside the whole body. Then ditthi cannot come in. If you see this way, it becomes weak and becomes right view.
By its nature the body is packing into with impermanence and without gaps. In a second, the mind is arising and passing away at the speed of 1013 times. So it's without a gap. Form is at the speed of 5x1011 times. If wrong view has strength impermanence becomes intermittently. If right view has strength impermanence becomes more accelerated.
They are combating each other. Don't think what's happening to me today. It was influenced by ditthi. If ditthi is too strong even can't see it. If right view is too strong even in the beginning of sitting can see it.
May be you want to ask that only to discern the speed of impermanence in 1013 and 5x1011 times/ sec. can be realized Nibbāna? You can realize Nibbāna without this kind of rate. It's depended on your own power of discernment. Why? These were the view of someone who had finished the path.
They talked about it by their own discernment. It's not for the one who is still in practice. Discernment comes by one's own right view. These were the discernment of arahants. With one's own discernment will realize the path. If you ask can other discern in billion times.
Again, the answer is it's the view of completion. How can it be the same, the views of worldlings and the noble ones? Why? We have a lot of defilement come in, therefore a lot of life continuum (bhavanga cittas) between the processes.
The Buddha's discernment had only 2-bhavanga cittas between. Sariputta's discernment had only 16-bhavanga cittas between. Our discernment have many bhavanga cittas between for each seeing. Bhavanga cittas are not the problem, because not kilesa-cittas. If kilesa comes in, it will become problem.
Therefore in the Anguttara Nikāya, the Buddha said that if kilesa not comes in between, practicing in the morning and realization in the evening. Not mentioned about the bhavanga citta. Bhavanga cittas are normal and the law of dhamma. The numbers of bhavanga cittas are depending on the root of the mind(hetu dhamma).
T4
The Noble Eight Fold Path is the middle way. We had never been on the middle way in the whole round of rebirths (Samsāra). If we had been, would never return. On the path samādhi is important.
(11) What is samādhi? It's called one-pointedness of the mind (ekaggata citta). It can take one object. What is one object? If feeling and only feeling, the mind and only the mind and not together. Pointing towards on an object and it's called the mind is in one-pointedness. Concentrating on an object is ekaggata. If you can concentrate in an object defilement can be overcome.
(12) What is the sign of samādhi? It's the 4-Satipatthanā, contemplation on the body, feeling, mind and dhamma. Samādhi follows sati towards an object. If it's feeling, it will fall on feeling straight away. In this way know about feeling. If one-pointedness is on the mind and sati fall on it.
One-pointedness must work with the Satipatthānā objects. The sign of samādhi is the body disappeared and knowing the feeling or mind etc. Contemplation of feeling it just falls on feeling, and mind just on mind. Then it becomes the sign of Satipatthanā. If discern impermanence, it's also the sign (namitta).
Sati fall on the object and its permanent sign disappeared and impermanent sign appeared in the mind also the sign of Satipatthanā. By seeing the impermanent sign appeared, the form and shape of man or woman is disappeared. Therefore by seeing the sign of impermanence is the sign of Satipatthanā.
Can itself alone leads to realization? Must include the member of Satipatthanā. It's effort (viriya). By putting effort forwards and sati-pannā seeing the sign of impermanence. This seeing is helping by effort. Viriya and samādhi are the factors of samādhi. Sati and pa&&a are the factors of discernment (wisdom). Its qualities we are talking in different ways and in discerning anicca all factors are there.
Can it be realized Nibbāna in this way? It needs to be contemplating for many times (bhāvetabba)Why? Kilesa impurities are liked a copper bowl. It can shine only by polishing. From births we had impurities with us liked the copper bowl.
By not doing Satipatthānā practice, one-pointedness practice and not putting effort for practice, then the mind becomes more and more dirtier liked the bowl. To do this kind of work, has to meet a teacher and has the kind of ear to listen dhamma. From the day of births we are grown up with craving mother and ignorance father.
We are grown up on their hands and care. They are very worry that we realize the Path and Fruit and liberate from their hands. Ignorance cover up the Four Noble Truth and craving teach us for affection to mother, sons and properties. We are doing things what they want us to do.
So everyday impurities pile up. How long it had been? Not polishing it for the whole round of rebirths. Between them we also have body guards of wrong view. Ditthi always control us and tell us this is your dad and this is your mom. Normally we leave it and never wash and polish it that is piles up with impurities. This is the reason we can't realize Nibbāna. The volume of ignorance, craving and ditthi are increasing.
Therefore it needs to contemplate for many times. By polishing again and again the copper bowl which we left for a long time is becoming shining. Must contemplate for many times and put continuous effort. Contemplate continuously decrease ignorance, craving and ditthi. For insight knowledge contemplate again and again is needed and not for Path Knowledge.
Nibbāna Path Knowledge sees Nibbāna once only. Even though Path Knowledg arises only once; it's similar to cross a river by a boat. The boat-man puts the loads in a boat and rows it to the other shore. The boat is doing 4-jobs.
1. Leaving this shore
2. Arriving to the other shore
3.Carrying the loads
4.Crossing the water.
In the same way, the boat liked the Path is crossing the water of defilement only once. Leaving this shore of sakkāya ditthi and arriving at the other shore of Nibbāna is also the boat or the Path. The boat is also carrying the loads of khandhas. Path Knowledge happen once and finish 4-jobs.
From seeing the impermanence of wrong view to without impermanence of Nibbāna, cutting through defilement is the Path and crossing towards Nibbāna, which is without dukkha khandhas is also the Path.
During the practice, one-pointedness is important and also the sign of Satipatthanā. The helping of effort is also important. All these things happen one time is not enough. Need to contemplate many times. The Buddha emphasized this point by giving the simile of the mother hen and the eggs. The hen has 3 duties to do.
You also have the 3 duties of working with anicca, dukkha and anatta. Without these duties, all the eggs become spoiled as your knowledge become blunted. With continuous contemplation the shells of ignorance become thinner. Liquid of craving become dry-up. The knowledge of spiked claws (the chicks inside the eggs) becomes shape.
You must spread your body of contemplation on the eggs of impermanence. Only kilesa liquid dry-up the shells of ignorance become thinner. The spiked claws become sharp, the chicks can kick the shells from inside and hatch out. Liked the hen, you have to sit on the eggs very often.
If not it's impossible. Light appears means realize Nibbāna. Kilesa liquid dry-up and the shells of ignorance thin out will see the light. The spiked claws which similar to knowledge become sharp.
The Buddha said that the one who contemplates destroy the taints (āsavas). With kilesa the mind can't penetrate. Even kilesa itself is inconstant. It has the power of repetition condition (āsevana-paccaya). Therefore the mind can't penetrate.
When you go back home observe the body, don't see it as a lump of form. Contemplate feeling, the mind, and if you know how to do it, the form is disappear. If you can't, the form of hand, feet, hair..etc, the 32-parts of the body can be appeared. Only the form disappear you are reaching the point.
She talked about the factors of awakening (Dammadinna). Analysis of qualities as a factor of awakening (dhammavijaya sambojjhanga) is the path factors of right view (sammā-ditthi). She used the factors of awakening there. The way to Nibbāna so used it as bodhi (awakening). Bodhi means knowing. In the factors of awakening also include contemplation for many times (bhavita bahulikata).
Therefore right view and analysis of qualities are the same things. Right view is also not enough for seeing only but need to contemplate for many times as factors of awakening show it. People may think path factors are no need to contemplate for many times.
So, I talk about them here. Both of them are wisdom factors. If you do the path factors again and again including awakening factors. Why talk about two things? Path factors talk about cutting off defilement and awakening factors about increasing the factors. By contemplating again and again and not seeing Nibbāna yet, but don't take it as wasting time.
The Buddha gave this simile ~ the handle of a carpenter's adze. Using it for one time the handle was eroded once. If you're continuously using it continuously eroded. It can't come to be by prayers (as later traditions). At first the handle becomes smooth out, and then slowly the fingers' print appear on the handle.
The thickness of kilesa developed from the round of rebirths is so thick that without continuous contemplation can it be thin out? Therefore insight meditation has the outcome of reducing kilesa. Don't be disappointed and giving up. If kilesa thin out, the practice is developing. Every time seeing impermanence every time it's thin out. Seeing more and more it becomes thinner and thinner.
Contemplation is stopping the process of dependent arising to continue. The first kilesa thin out and the later one extinction. Effort also has to develop. May be you might think it's not including rapture (piti). Already it's inside the samādhi. I am talking about only the leading factor. It's included as association with samādhi.
Every good feeling of contemplation includes piti. Not as the leader of the path factors but as follower. Contemplation without piti, laziness will follow. Therefore the Buddha asked to contemplate with joy and interest. Seeing something as never seen before, so contemplate with gladness.
I will explain the matter of seeing something never seen before. With the eyes of the Brahma gods can see a needle in the human world. They can see the needle from 4x109 miles far away (may be yojana, 1yojana=10KM). But they can't see the anicca.
They saw it with the worldly eyes (lokiya). Here we see with the supermundane eyes. So your discernment of anicca is better than the views of the Brahma gods. A rock tablet falls from the Brahma world to the earth take one and a half months (1-1/2 months).
Theirs are divine eyes. The eyes belong to the time outside the Buddha's teaching. It's samādhi eyes. Here are the knowledge eyes (nyan eyes). Not easy to have this knowledge. Here it's itching and here it's passing away. Feeling appears and disappears. So it's nyan eyes.
Dhammavijaya eyes or you can call it the eyes of right view, wisdom eyes. The worldling gods and Brahma gods don't realize Nibbāna, because they are lacking of this eyes. Therefore after they are passing away return to the human world and to the animal realm.
105years before the Doomsday, human beings become fear the day to come. Many developing the Divine-abiding (Brahmavihara Dhamma) and most of them become Brahma gods. All these are by samatha practice and when the time come will fall back again.
Even though this eyes can see the small needle from far away can't discern the nature of the 3-characteristics. They practiced samatha for the craving of becoming (bhava-tanha). They also had unwholesome kammas with them. After falling from the Brahma realms even some of them become pigs(not directly from there but devatas can. See Subrahma Deva's story).
You all had become Brahma before and as devatas uncountable times. But never had been free from old age, sickness and death. Never had the eyes of insight before. Nothing is more valuable than this eye. The pleasures of heavenly gods are good but Sakka(king of the Tavatimsa Heaven) himself came down to the earth for practice. He had the kammic eyes not the nyanic eyes.
Discerning impermanence is nobler than Sakka and the great Brahma gods. After seeing anicca, then the Knowledge of Disenchantment (nibbida nyan) and the ending of anicca are surely realizing Nibbāna. You must work hard to get this eyes. In the future can't find a good teacher like this. Comparing with the whole world very few people have these eyes.
Therefore you have to contemplate in order to see more and more and clearer. Don't exchange with them (the status of heavenly gods and Brahma gods). You are gold and they are salt. You must know one's own value. They have to be make wishes for becoming human beings to get this knowledge.
T5.Visākha asked Dhammadinna on attainment of cessation (nirodha sammāpatti). This is nothing to do with you all and useful. So let us continue to another question. How many feelings are there? There are 3-feelings in the body: pleasant, unpleasant and neutral feelings. If one of them exist the other not, always one of them is there.
Everytime it needs to catch on with one of them. For our practice, let us extend the knowledge about them. At the physical body pleasant or unpleasant feelings or sensation can appear. From the eye, ear, nose and tongue are neutral feelings. Why?
In the seeing just seeing only, because it is neutral feeling. After seeing it's better not to continue. In hearing just hearing and then not becoming pleasant or unpleasant about it. In smelling just smelling and also neutral. If you react to it as disappointed then the mind arrived to the active phase of cognitive process (i.e javana citta). It becomes the mind with aversion.
In the beginning state it was neutral. In eating just eating is also neutral. Reacting as I like it or I don't like it and then it becomes a javana citta. There are itches, aches, pains etc. These are happening at their own places. When the body is cold, unpleasant feeling, by using heater become comfortable, then pleasant feeling.
Today, using feeling on practice, if you have satisfaction in the heart, it's pleasant mental feeling (somanasa Vedanā). Unsatisfying is unpleasant mental feeling (domanasa). Whatever happening, it is neither good nor bad and that is neutral feelings. All the feelings which I had just mentioned; if one of them is there then the other are excluded.
Why the Buddha called them the feelings aggregate? Because feelings are happening all the times, do you need to look for feeling or don't know their arising? On the body pleasant and unpleasant (sukha and dukkha), and in the heart somanasa and domanasa, exclude the tips of the hairs, tips of the fingers, toes nails, and everywhere feeling can arise.
Feeling is conditioned phenomena, e-g feeling arise in the eyes is by the contact of the eyes and form. If the eyes are blind can't arise. Only saṅkhārā and fall into anicca. Sabbe saṅkhārā anicca~ all conditioned phenomena are impermanent. Its arising is conditioned by others. If you can contemplate anicca, it becomes mindfulness of feeling.
If you don't, after seeing it becomes wanting, then continues to craving, clinging and action (tanha, upādāna, kamma).[note: Sayadaw always using Dependent Arising in his talks. Therefore need to understand the 12-Links of Patiuasamupada] Seeing as disgusting then anger of dependent arising continue.
Seeing without mindfulness become unknowing which lead to dependent arising of ignorance. No insight meditation from the eye door create 3-ways of dependent arising for the round of rebirths. Not knowing these we think it doesn't matter.
But to the Buddha not knowing dependent arising, it's better to use the hot iron bar to poke the eyes. This makes for dying once. Everytime seeing it and not knowing leading to painful rebirths and will die for many times. While seeing contemplate quickly as conditioned phenomena and inconstant, then dependent arising is cut off the 3-unwholesome dhammas to arise (loba, dosa and moha).
Dhammadinna answered the question and I show you how to use it for practice, then it becomes clearer. Knowing the arising and passing away can be free from the taints (asava). From seeing if craving arise, it becomes the taint of sensual pleasure. Not knowing is the taint of ignorance. It's easy to talk. In the real contemplation it becomes late.
Can you stop at just seeing? If you can't stop, then contemplate impermanence quickly. The Buddha said that by contemplating impermanence of feeling near death can become arahant or destroy the taints. Sariputta realized the first Path(magga) by contemplating on the body and the later 3-Paths by feeling.
His realization came by during the time of listening to the Buddha's talk. By contemplating on the inconstancy of feeling and the mind became sharper. By following of the Buddha's Teaching and at the same time contemplating feeling. Realization can't come by just listening the talk. Listening and contemplation together can become stream-enterer to arahantship in stage by stage.
Therefore I taught you very often that the ears listening to the talk and the mind observing the khandhas. Just by listening only and without contemplation can't develop the enlightenment. The mind can't sharp, can't see the truth, can't erode defilement and can't see Nibbāna.
By listening and put effort in practice. Don't listen only just for merits. In the suttas it mentioned that by listening and also contemplating. Without this can't stop craving and wrong view.
In hearing also the same, it's conditioned phenomena. Without knowing conditioned phenomena can't know anicca. In the body whatever arising is conditioned phenomena. Their nature is ending with impermanence. Its' arising is becoming and passing away is dying. If you can contemplate in this way, it is pajanati~ means knowing. What do you know? Knowing the inconstancy of conditioned phenomena.
Dīkanakhā listened to the talk and contemplated impermanence and then became Sotāpa&&a (He was Sariputta's nephew. Both listened to the talk on Vedanā given by the Buddha.) Can contemplate in this way and three ways of dependent co-arising not arise. Tongue and taste are also in the same way. Yadā pannāya passati~ when arising observing with wisdom.
The contact of the physical body and outside objects are also in the same way. Body sensitivity (kayapasada) comes into existence by kamma. If a being is still alive, this kamma is not finished yet, then body sensitivity will continue to exist. “It is too cold”, then become aversion to it.
Therefore if you know it is cold, then instantly~Yadā pannāya passati~contemplate it as impermanence. You know the conditioned phenomena is arising, it has to be arising (samudaya) and passing away (vaya). In reality you see the truth dukkha (dukkha sacca).
Seeing is the truth of the path (magga sacca). If you discern dukkha completely become the Path knowledge. Not discern completely is only insight knowledge. Why Visākha & Dhammadinna were talking about feeling? Because it is the quickest way to arahatship. It was also mentioned by the Buddha (Sayadaw quoted the Pali verse from a sutta).
Therefore contemplation on feeling was included in Satipatthānā Sutta because it can reach the goal by itself. Sariputta & Dīkanakhā finished the practice with feeling & no other contemplation. By contemplating feeling other also include. In contemplation take it as a main contemplation. Not knowing the arising is also not knowing the passing away, and then it conceals the truth of dukkha.
The Buddha also mentioned that all phenomena arising from the body are the truth of dukkha. Not seeing saṅkhārā can't contemplate anicca. In the Q&A of Visākha & Dhammadinna, they talked about the types of insight only (Both of them already knew the details). Here I use it for describe the practice.
Contemplate impermanence of whatever feeling is arising. They are arising all the times. Only concern not knows the arising. Not knowing is become ignorance. Whatever arising is dukkha sacca. Dukkhe a&ānam ~ not knowing dukkha is ignorance.
Ignorance does not stay in this way, and will do something according to its own power. Physical action, verbal action and mental action will follow behind. I'll talk about it later. If ignorance come in become liked animals without shame and fear of consequence. These words came from the Avijjā Sutta of Maha Vagga Samyutta.
How bad it is? Not knowing of whatever arising at the 6-sense doors is not knowing the truth of dukkha. In this way everyday is creating actions (kamma), mostly unwholesome actions. In short insight meditation is contemplation of the truth of dukkha. The contact of thought and mind sensitivity (mind-door) create pleasant or unpleasant feelings.
These are conditioned phenomena. If become Dukkhe &ānam ( knowing dukkha), then it is become knowledge. Avijjā nirodha saṅkhārā nirodho ~ignorance cease, so do volitional formation (wholesome & unwholesome actions). And then saṅkhārā nirodha vi&&ana nirodho - Volitional formation cease, so do consciousness cease.
Birth is ended. It is cessation of birth. Ajati (without birth) is Nibbāna. It is clear that contemplation has the benefit of cutting through dukkha. By doing the job of knowing dukkha, craving (samudaya) is ceased, and realizes the cessation of dukkha (nirodha).
Everytime knowing dukkha is factors of the Path (magga), it done the duty of the Four Noble Truths at the same time. By contemplation of impermanence knows the other. (Sayadaw continued to talk about neutral feeling of the mind.) Every moment of contemplation realize the momentary Nibbāna.
It is worthy of doing it. You have to contemplate the 5 kinds of feeling. After craving cease and the Path Knowledge appear. By contemplation one clear up one's own dangers. Greed, anger and delusion are inner enemies. If you are giving many reasons for not doing it, you are following the reasoning of the defilement of craving. It is just for your own suffering.
T6
Visākha asked,” Not contemplate pleasant, unpleasant and neutral feeling, what will happen?” Not contemplate pleasant feeling latent defilement of craving will follow. She answered shortly. But you must know that craving, clinging & action will follow. It continues to becoming that birth will follow. This birth was come from pleasant feeling, so peta jati (The birth of hungry ghost).
From the point of taints, follow by taint of sensual pleasure (kāmāsava). It refers to greed. Follow by kāmāsava, it also follow by taint of becoming (bhavāsava). It is very rare to find someone with contemplation. People are smiling with pleasant feeling. Not contemplate unpleasant feeling anger will follow. This anger arise from ignorance will lead to animal birth. This is followed by the taint of ignorance (avijjāsava).
This taint follows up to the highest heavens (i.e Arupa Brahma Gods) and the knowledge of change of lineage (Gotrabu nyan) in insight meditation. When these feelings are arising, make effort to contemplate. If not it is the path to pets & animal realms. Not contemplate neutral feeling the taint of ignorance follow.
This feeling is subtle, only for someone who has knowledge can know about it. Mostly it leads to the animal rebirth. Is it not frightening? Even performing merits without surrounded by insight and then ignorance following with it. It gives advantage to craving. With ignorance that people performing prayers with craving.
Then follow by the taints of sensual pleasure, becoming & ignorance. Therefore there are more merit makings for the continuation of rebirth than liberation from it. These are not the results of merits. It is the cause of ignorance without knowing and continues with one's own wishes. Indeed it is rare to find a teacher who can teach people what the Buddha intended for.
Visākha asked,”Are these 3 latent defilement follow behind feelings all the time?” The answer was not always. A person who practices insight meditation not follows by them, if he contemplates impermanence. This is one way of admonishing. I have to admonish you the second way the Buddha mentioned that merits can give the results of up to jhanas, paths and fruits.
But wrong knowledge becomes the cause of repeated births. It is the cause of the merit makers. Generosity (caga) is giving up so it is killing the craving (tanha). It is giving up mine, so killing wrong view. Therefore dāna is the dhamma of killing tanha and ditthi. If you don’t know how to do it; it becomes I have so I give, then ditthi come in. I give it so I will enjoy the fruit and then craving come in.
It is depend on the guidance of a wise teacher. Must know how to choose the teaching and always think about that these teachings are reaching to the heart or not(connection with the 4 Noble Truths). If leading to the truth it is precious.
The Buddha admitted that he himself did not know the truth before had to wander for a long time in the round of rebirth. Someone has moral virtue (sīla), what should he do? Have to contemplate anicca, dukkha, anatta... etc., the 11 contemplations (disease, tumor, dirt, misery, affliction, alien, disintegrating, empty, anicca, dukkha & anatta). It was questioned by Maha Kotthita & answered by Sariputta. Someone has sīla and practice vipassanā can realize the path and fruit.
Dhammadinna described on the practice. When pleasant feeling arise it is pleasant, and passing away it is dukkha. Therefore contemplate as dukkha sacca, then it cut off the taint of sensual pleasure in the dependent co-arising. When unpleasant feeling arise it is painful , and passing away it is sukha. For neutral feeling, someone has sharp faculty discern anicca. Unpleasant feeling is the opposite of pleasant feeling.
We have to contemplate when they arise. Only one can arise. Sukha arise contemplate sukha, and dukkha arise contemplate dukkha. Contemplate both as the truth of dukkha. What is their opposite ? Neutral feeling, it means when it arise the other two are not there. Upekkhā arise must contemplate upekkhā. If not we think that nothing is there.
One of them is always arising. Don't say we can't find anything to contemplate. It is similar to say as there is no impermanence. It is like seeing Nibbāna. All the feeling cease is Nibbāna. Therefore continue to contemplate until all feelings are ended. When the mind can't penetrate these 3-feelings can be mix-up. Because the mind follow late.
The khandha arise quicker than the mind which is observing. That means defilement come in between them. This makes the realization slower. During contemplation sometime sukha or dukkha or neutral feeling continuously arising. As example for sukha Vedanā – as one sukha & one knowing (i.e nyan) ets., each feeling with each contemplation then defilement can not come in between them.
As example, if pain arise and continuously painful, then the mind can't penetrate it. Aversion come in between them. If pleasant feeling continuously pleasant the mind can't penetrate it either. Kilesa come in between them. For the yogis this point is very important. If neutral feeling continues, the mind can't penetrate it. Ignorance come in between them. Greed follow behind sukha, anger follow behind dukkha and ignorance follow behind neutral feeling respectively.
It is not easy to talk about these things. In real practice you have to know that kilesa really come in or not. Do your mind can catch on with each anicca ? You have to observe it. If you are not then increase your effort. You will realize Nibbāna. Not realizing is because of kilesa come in between the practice. Insight knowledge (vipassanā nyan) is the forefront knowledge.
The first thing have to develop. The right view of insight knowledge come before hand. Only then the right view of Path Knowledge, which is seeing Nibbāna, will follow. In these two right views; vipassanā right view become sharper and Nibbāna become closer. Never lazy in practice then you will realize it. Without vipassanā right view the leader of the Path right view can’t arise. It was mentioned in the Sagatha Vagga Samyutta.
The knowledge of conformity (anuloma nyan) which is still in the stage of anicca, is conditioned the knowledge of change of lineage which see Nibbāna with proximity condition (anantarapaccayo). Why I use it here? It describes the natural process without a being. It will arise accordingly to the natural law. Knowledge of the Path comes only after the knowledge of change of lineage and seeing Nibbāna.
Therefore without knowledge of insight and Path Knowledge can't happen, even stand between them is the knowledge of change of lineage. Don't let the mind of disappointment and doubt come in. May be I am a 2-rooted person(dvietuka). Had I done something wrong to someone? So I can't realize Nibbāna. Don't let these mental states come in.
The Buddha guaranteed that if you can listen the truth of dhamma and discern anicca, and then you will realize it (from Anguttara Nikāya). If no defilement come in between anicca and contemplation, you will realize it. Don't think about these things. In some people their doubts and remorse leading them into painful rebirths. Preventing them for realization.
After insight knowledge, then knowledge of change of lineage. After the knowledge of change of lineage, then the Path Knowledge. These are the process of the law of vithicitta (consciousness belonging to a cognitive process). They are always in this process.
Worry and remorse (kukkucca) are very bad dhamma and danger of the path. Yogi destroys himself. All practices never become fruitless. The Buddha also gave encouragement. During the dying moment the practicing yogi by putting effort in contemplation can enter the stream to non-returner. If not happen in this way by dying with the mind of insight knowledge will take rebirth in the heavenly realm. As soon as born there and enter the stream.
The Buddha mentioned this definitely (Anguttana Nikāya). If kukkucca come in, contemplate it's impermanence. After that continue one's own contemplation, e-g Vedanā, mind etc. For someone who contemplates on feeling, worry is unpleasant mental feeling (domanassa). In contemplation of mind, worry is mind with aversion. Don't look for it. It comes for contemplation. This point is very important.
Visākha asked,”What is the opposite of neutral feeling?” Dhammadinna answered,” It's ignorance.” It is true, everytime neutral feeling arise and not knowing it is ignorance. And then what is the opposite of ignorance. The answer is knowledge or knowing (vijja). If one of them there the other is not.
Therefore your contemplation is the path of knowledge. This is the work of true knowledge arising (vijja udapadi) and discernment knowledge arising (&ānam udapadi).
What is the opposite of vijja? It is fruition(phala). Vijja is &ānam (knowledge). Fruition is the free mind (vimutti citta).
What is the opposite of fruition? It is Nibbāna. Why? For the fruition mind to arise have to practice a lot. It is conditioned phenomena(sankhata dhamma). Nibbāna exist as unconditioned dhamma and without cause. So they are opposite. Visākha was very pleased with her answer. And then the Buddha asked to contemplate fruition as impermanence, because it is conditioned (from the Patthāna).
It is sankhata dhamma so ending with anicca. For Nibbāna just only incline towards it. Whatever impermanence contemplate impermanence. Which is permanent just incline towards it. It means stay with the peaceful mind. Therefor I have to mention that incline the mind to the ending of arising & passing phenomena as ending.
Don't contemplate Nibbāna. It is not a dhamma for contemplation. It is a reviewing dhamma (paccavekkhana), an investigating dhamma. What is its characteristic and quality ? Can be investigated in this way. It does not matter. The Path is impermanent and Fruition also impermanent. Contemplate conditioned as impermanence(sankhata). As for unconditioned Nibbāna, reviewing as“That it's”, “That it's”.
For ending the dhamma talk, to realize Nibbāna start from the conditioned, conditioned knowledge is not the Path Knowledge, only insight knowledge. The knowledge come out from the conditioned are Path Knowledge and Fruition Knowledge. Insight knowledge is taken the objects of conditioned. Contemplate conditioned as anicca is insight knowledge.
After the ending of the insight knowledge, you will see the unconditioned, i.e Nibbāna. Why? It is free from the conditioned. Vipassanā practice is finished when the practice of the conditioned is ended. Then the knowledge incline towards the unconditioned will happen. You can't find Nibbāna inside the province of conditioned. If it is possible, it must be Ditthi-Nibbāna (wrong view Nibbāna).
Eating is good, drinking is good, and people take these things as momentary Nibbāna. It is wrong view Nibbāna. Therefore if you want Nibbāna, have to come out from the province of conditioned. If you don't know the conditioned then can't find out the exit.
The arising is conditioned and the passing away is anicca. If you can't see this then it is impossible. First make oneself from blind worldling into right view worldling (kalyna phutujana). And then realize the Path Knowledge of noble view and you will see Nibbāna. Blind worldling does not see the conditioned but good worldling see it. If he sees the unconditioned then becomes a noble person.
As example, Sariputta and Maha-Mogallana met Sanjaya (their first teacher) , they were worldlings. After met with Asajit (one of the first 5-disciples of the Buddha) became good worldlings, later became noble persons. Don't take the blind worldling as 3-rooted or 2-rooted person (tihetuka or dvihetuka) only as without a good spiritual friend. Before not met the Buddha, all are in blindness. Therefore don't have doubt about it.
最後由 Avuso 於 2016-08-13, 21:55 編輯，總共編輯了 1 次。
難陀迦尊者的教誡 - Nandaka’s Exhortation
難陀迦尊者的教誡
原題： Nandaka’s Exhortation
開示日期： 1961 年 12 月 18 日至 19 日，共兩講
所依經典：《中部》MN 146〈難陀迦教誡經〉
英譯者按：禪師依經典開示時，不一定完全按照經文原有的次序，也不一定把經中所有內容全部講出。他取用經中的要點，藉此解說佛法與修行。
英譯者按：以下將禪師所講述的難陀迦尊者與比丘尼眾的故事加以節略。這兩次開示以《中部》第 146 經〈難陀迦教誡經〉為基礎。
第一講
佛陀定期安排比丘輪流教誡比丘尼。其他比丘都依次前往，唯有難陀迦尊者輪值時不願去，總以各種理由推辭。依禪師所述，這是因為五百位比丘尼曾在他過去世為王時做過他的妃子；佛陀時代又有許多阿羅漢具宿命通，能知道人們過去世的關係。有一天，佛陀問阿難尊者，這次安排由誰教誡比丘尼；得知情形後，便命令難陀迦尊者前去說法。[1]
現在我要從觀禪修行的角度，講說難陀迦尊者與五百位比丘尼的故事。親近關係有兩種：一種是過去世曾經親近；另一種是今生彼此認識，後來形成密切關係。
難陀迦尊者先邀請比丘尼眾：若對他所說的內容不了解、不清楚，可以提出問題；若由他發問，她們也應回答。接著，他從六根門所生的感受開始解說。
首先是「色」，也就是可見的所緣。依阿毗達磨的分析，物質以色聚的形式出現；最基本的色聚含有八種不可分離的色法：地、水、火、風、顏色、氣味、滋味與食素。[2]
難陀迦尊者問：
「可見色是常，還是無常？」
「是無常，尊者。」
「凡是無常的，是安樂，還是苦？」
「是苦，尊者。」
「既然它無常、是苦而且必然變易，適合把它看成：『這是我的；我就是這個；這是我的自我』嗎？」
「不適合，尊者。」
「為什麼？」
「因為我們早已以正慧如實善見它。」
你們即使以前已經知道，再次聽聞仍然更有利益。禪師接著以同樣的方式講說聲、香、味、觸與法等其餘五種外在所緣。[3]
說完六種外在所緣後，禪師又講六內處。眼是常還是無常？是安樂還是苦？
「它無常而且是苦，尊者。」
「既然無常而且是苦，能不能說：『這是我的；我就是這個；這是我的自我』？」
「不能，尊者。我們以前已經修習並且知道這一點。」
耳、鼻、舌、身、意其餘五處，也都以同樣方式問答。
說完六內處後，禪師接著講六識。眼與色相遇，眼識生起。眼識是常還是無常？是安樂還是苦？
「它無常而且是苦，尊者。」
「既然無常而且是苦，能不能說：『這是我的；我就是這個；這是我的自我』？」
「不能，尊者。我們以前已經修習並且知道這一點。」
耳識、鼻識、舌識、身識與意識，也都應以同樣方式理解。
接著問：以眼識等為條件而生的受，是常還是無常？
「是無常，尊者。」
「凡是無常的，是安樂還是苦？」
「是苦，尊者。」
「既然它無常而且是苦，能不能說：『這是我的；我就是這個；這是我的自我』？」
「不能，尊者。」
依六根門，可分成眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受與意觸所生受六種。觀察這六種受的無常，正是來自巴利經典的教導。這只是略說；若再依樂、苦、不苦不樂三類展開，便成六門乘以三類的十八種受。[3]
難陀迦尊者以油燈作譬喻：在容器中放入油與燈芯，再點燃火焰，光便出現。這裡有四項：油、燈芯、火焰與燈光。作為條件的前三者無常，依它們而出現的燈光也必然無常。
在這項開示的解釋中，眼、色、眼識與受，就如同油、燈芯、火焰與燈光。可見色所屬色聚中的色法是無常的，眼淨色無常，眼識也無常；依它們而生的受，當然不可能變成常。由此可以說，受是無常、苦、無我的。[4]
火若熄滅，依火而有的光也不能繼續存在。禪師說，燈光須先消失，因為它依賴另外三項條件。
眼識在眼門生起時，受與它同時生起。應當觀察眼識無常，不要說「是我看見」。從眼門生起的受依三項條件而有；條件無常，受也必然無常。
例如兒子死亡，父母自己也同樣是無常的。若因此問：「為什麼這件事偏偏發生在我身上？」邪見便跟了進來。接著會形成把無常當成常的想顛倒、心顛倒與見顛倒；當孩子死亡或反抗自己時，便陷入憂、悲與苦惱之中。[5]
各位自己也是無常的。你們之所以看似仍然活著，只因無常的條件一批又一批地相續；相續一停，生命便結束，如同發電機停止轉動。若不能撥開有為法相續造成的遮蔽，就見不到無常。遮住無常的，正是相續（santati）：前一批法消失，後一批法極快地補上，所以人看不出其中的不恆常。[5]
可以這樣觀察：河水從北向南流，在上游依次滴入白、藍、黃三種顏料，然後站在下游不遠處觀看。白色的水流過後，藍色來到；藍色流過後，黃色又來。這是同一批水嗎？顏色的改變已證明，前一批水早已向下流去。
如果水一直停留在原處，白、藍、黃三色便不可能先後向下移動。同樣，眼識及與它相應的受，也是一批接一批地更替：最初的看見已經消失，後來的看見才接著生起；最初的受也不能去感受後來的受。
若以為始終是「同一個看見」，便不能穿透這種更替，只會說自己一直看著同一件東西。這就是常見，也會成為通向苦趣的見。若要驅除它，必須分清兩件事：前一法的滅去是一回事，後一法的補位又是另一回事。
我以眼門說明觀法。牆上寫著 1、2、3、4。看見數字 1 之後，才看見數字 2；看見 2 之後，才看見 3。若不是前一個看見消失、後一個看見再生起，你就只會一直看見數字 1，不可能依次數到其他數字。
所以應當知道：舊的已經滅去，新的才又生起。另一個看見在這裡生起，也在這裡滅去；觀禪正應在這個生滅之處進行。
例如身體出現疼痛。痛生起又滅去；另一個痛再生起又滅去。滅去之後，才有後來的痛補上；後來的痛又滅去，再由另一個補上。不要忘記這一點。持續觀看時，心中會逐漸形成這樣的知見：「它已不是剛才那一個；它已不是剛才那一個。」
知道它不是先前那一個，就是看見無常。這是揭開相續覆障、顯露無常的方法。[5]
難陀迦尊者所掌握的要點是：因無常，果也無常。根門、所緣與識生起後，受才能出現；三項條件無常，所生之受也無常。觀念上的「相續」尚未介入以前，實際情形只是無常。因此，要觀察無常。無論是看、聽等所生的受，都不要把它們看成恆常；因無常，果也無常。
這樣了解有什麼利益？看見時若能立即觀照，喜愛便不生起，取、業與生也不再於此接續。「看見」之後緊跟著「如實知道」，便在當下截斷緣起。這一段不是 MN 146 經文的原句，而是禪師對實修利益的進一步說明。
若看見之後轉成想要，愛便介入，隨著法的定則（dhamma-niyāma），後續過程將一路推進到生（jāti）。若能觀照，便會獲得導向涅槃的利益。觀照時，涅槃變近；不觀照時，涅槃變遠。
觀照發展到道智時，愛被根除，煩惱之火也隨之熄滅。愛火熄滅，熱惱便止息，還會再由它製造出苦嗎？沒有火，熱也就消失；燃料與火都不再，燃燒便停止。誰能體驗沒有燃料、沒有火的寂靜？真正修觀的人能夠體驗。
涅槃是智者以智（ñāṇa）所完成的工作，不是業行（kamma）的工作；這是智慧的職責。由此可知，涅槃的直接道路在智，而不在造作業行。善業可以作遠因，即親依止緣（upanissaya-paccaya）；能作道支的觀智與出世間道智則是近因，作為道緣（magga-paccaya）。[8]
佛陀說，能摧毀煩惱的法，才是通往涅槃之法。道智摧毀煩惱及其相伴的後果，未來的生、老、死便不再到來；道智也以涅槃為所緣。道（magga）的核心是智。
所以，只要真正進行這項智慧的工作，就不必一直懷疑：「我能否證悟涅槃？我的波羅蜜是否足夠？」若能斷除煩惱，便能證悟。煩惱斷除，才能證得涅槃；阻擋涅槃的是集諦之愛。
集諦之愛有什麼特徵？它具有造成障礙（palibodhato）的性質；只要它介入，便會妨礙。它甚至能干擾善事，更不用說證悟涅槃。只有道智能超越並根除它；布施與止禪不能完成這項根除。布施若與求取後有的愛相應，甚至可能被用來祈求來世富足；持戒也可能被用來追求長壽。愛能干預這些善法，一直尾隨到種姓智（gotrabhū-ñāṇa），到出世間道智生起時才被相應地斷除。[8]
因此可以確定：若不「殺死」愛，也就是不將它根除，就不能證悟涅槃。愛能使眾生在三十一界中上下翻轉、反覆流轉。
比丘尼眾以前只知道「無常」；難陀迦尊者現在進一步教她們：「無常之因生出無常之果。」作為條件的三項是無常，所生的一項結果也無常。應當把這個要點牢記在心。
他又舉樹木為譬喻：樹有根，依根而有樹；樹木生長後，樹影才出現。樹若被摧毀，依樹而有的影子還能存續嗎？哪一項先消失？禪師說，是影子先消失，因為樹尚有相續的性質，影子卻完全依賴其他條件。這裡，受如同樹影，須依靠另外三項條件；所以一旦條件失效，受不能單獨留下。[4]
我再依《發趣論》的緣法來說明，義理便更深。可見色先已出現，眼淨色也先於眼識與受存在，對後來生起的識作前生緣（purejāta-paccaya）。受的生起依靠這些色法；若眼淨色與可見色沒有先出現，還會有相應的觸嗎？接著眼識剎那生起，而心與受同時生起，彼此屬於俱生法，這稱為俱生緣（sahajāta-paccaya）。[9]
若前面的兩種色法不能成立，後面的觸、眼識與受能單獨留下嗎？不能。樹一倒，樹影便不能存續，這一點很清楚。就這個譬喻而言，眼淨色如樹根，可見色如樹幹，眼識如枝葉，受如樹影；樹一倒，樹影還能存在嗎？樹先於影子而有，比影子「年長」，但影子依賴樹，不能離樹獨存。
以條件關係解說，是為了驅除疑（vicikicchā）。若總在心中追問「它為什麼會發生？」疑便介入，成為道智的障礙。
今天的要點是：三項因無常，所生的結果也無常。這段解說是為了建立正確理解；真正實修時，只須在看見之後觀察：「它正在滅去。」直接知道它已不存在，邪見便被驅除。超越疑惑後，於觀照中如實知道：它在這裡生起，也在這裡滅去；如此便能摧破邪見。
因此，依條件關係的解說驅除疑惑，觀察無常則驅除邪見。應當牢記這一點。先透過教理澄清邪見與疑，實修才容易完成；若事前完全不了解，修行中遇到某種現象，疑便會出現而成為障礙。
進入觀禪後，不必在每一剎那以思考反覆分析因果；只須直接觀察：「在這裡生起，在這裡滅去。」但若事前未曾說明條件關係，修行時也可能因不知其因而起疑。不了解條件便有疑，不見無常便有邪見，這兩者都不會自行消失。
就這項開示所採用的分析而言，任何一種受都依三項條件而有。有人以為必須逐一、分開地完成四聖諦的工作，其實不是如此。每一次如實辨識無常，四諦的四項作用便朝向同時完成；如同一艘船渡河，船的一次運行同時完成與此岸、河流、彼岸和渡越有關的工作。[6]
英譯稿最後記錄禪師說：只要聽聞並理解這些道理，至少下一生可以不墮苦趣。這句話沒有注明經論依據；它應與真正建立正見、進而證得不墮惡趣的預流果加以區分。[10]
第二講
能夠遇見佛陀的教法，是一項強而有力的親依止緣（upanissaya-paccaya）。這些比丘尼過去曾在佛陀的教法中，造作以超越輪迴為方向的福業與布施（vivaṭṭa-dāna）。禪師在此又提到難陀迦尊者與比丘尼眾過去世的因緣。[11]
各位現在得以遇見我，也是由過去世的助緣所支持；但如今還須培養能直接導向解脫的道緣（magga-paccaya）。
不要誤用或浪費遇見佛陀教法與善知識的機會。投生為人、遇見佛陀的教法、聽聞四諦之法，以及真正理解它們，都是極難獲得的機會。佛陀以兩個譬喻說明這種難得。
第一個譬喻是：從梵天界放下一根針，恰好擊中人間另一根針的針尖，已經極其困難；而獲得上述機會，甚至比這更難。
第二個譬喻是：大海中有一隻盲龜，每一百年才浮上海面一次；海上另有一塊中央帶孔的木軛，隨風漂流。在這些條件下，盲龜的頭經過漫長時間，仍可能偶然穿入木軛的孔中；但投生為人、遇見佛法並聽聞四聖諦，卻更加難得。[12]
各位歷經重重困難才來到人間，其中許多人是從苦趣輾轉而來。若失去眼前的機會，將來還會遇到更多困難。
在座有些年長的弟子，到了晚年才來這裡；在此以前，卻由無明父與愛母支配，像快樂的盲人與瘋人一樣浪費珍貴時光。若還繼續只做增長輪迴之事，就會再回到艱難的處境。不要放逸地度過一生。應當努力修行，如實了知自身諸蘊，先處理自己的苦；不要麻木冷淡地虛度人生。否則就是在無明與愛的支配下行事。
無明是顛倒的知，把錯誤的一面當作知識，並遮蔽真正有益的一面。例如製造原子彈的知識，以及殘酷經營肉品工業的知識，世人反而讚歎為卓越成就。運用在世間增長貪取的知，禪師在此稱為無明；用來超越世間與輪迴的，才是智慧。
受到世俗知識或錯誤知識影響，人們看見沒有佛陀教法、只有物質進步的外國，便把物質發展當成真正的幸運與進步，甚至認為那些人特別聰明。這不值得讚歎；它可能只是錯誤知識增長、正確知識衰退。（英譯者按：今日世界的情勢，可以支持這項看法。）
回到受的修行。慧根銳利的人，可以在看見的當下，直接觀察與眼識俱生的捨受；根性較慢的人，則可在後續活躍的心路階段，例如貪心或憂受已經生起時，再以它為所緣觀察。應依自己的能力，選擇當下最適合觀照的現象。
速通達者（khippābhiññā）可以在眼識生起時觀照；遲通達者（dandhābhiññā）則可在後續心路中，例如貪、憂等生起時觀照。這取決於觀智根性的銳利或遲鈍。經過熟練修習，即使眼識剎那極為短促，也能以相續的觀智掌握其無常。[13]
禪師接著延續經中的樹與影子譬喻。受如樹影，雖較後生起，卻因依賴其他條件，不能在條件壞失後獨自留下。因此，任何受生起，都應當觀察。
不觀照，貪、瞋、癡便會接著生起；如實觀照，它們便不能在那個過程中支配心。受歸納起來有樂、苦、不苦不樂三種；依六門說有六種；再以六門各有三類展開，則有十八種。
觀受的利益，可以用屠牛的譬喻說明。假設一位熟練的屠夫，以鋒利的刀剖解一頭死牛。外皮與內肉之間有筋、腱與各種結締組織，把牛皮和肉身連接在一起；屠夫以刀將它們一一割斷，外皮便與肉身分離。
這時，把牛皮覆回肉身之上，還能說牛皮與牛仍像原先一樣連在一起嗎？不能。原先之所以看成一頭完整的牛，是因皮與肉由中間的筋腱連接；連接處一經切斷，即使把皮蓋回去，兩者也已分離。[14]
同樣，內處與外處由愛著連接。應以道支、覺支所成的智慧利刀，割斷中間的筋腱。愛把外處拉向內處，又把內處繫於外處，所以「完整而屬於我的事物」這種觀念一直不能瓦解。
真正需要害怕的不是內六處與外六處，而是把兩邊黏合起來的愛。重要的是切斷愛，最好直接從愛著下手；其他結縛能否斷除，也與愛能否被斷除密切相關。
你們把外在事物視為「我的」，也把內在身心視為「我的」；向內、向外的黏著都是愛。因此必須斷愛。難陀迦尊者所說的，正是切斷愛著的方法。
比丘尼眾一面聽法，一面觀察自身諸蘊。觀察受的無常，愛便不能介入。讓我們以覺支所成的智慧之刀，割斷那些如筋腱般黏合內外六處的愛著。[14]
這部經直接說到七覺支，沒有逐項列出八支聖道；但應當這樣理解：覺支令四聖諦得以通達，道支令修行抵達涅槃，二者在功能上相互配合，不應看成彼此無關的兩條道路。修習四念住時，七覺支、八道支、五力與五根等菩提分法，都會隨修行成熟而得到培養。[15]
三十七菩提分法（bodhipakkhiyā dhammā）中的各組修行法，皆在其中。禪師把 "bodhi" 解作覺悟之智，把 "pakkhiya" 解作協助通達真理的諸法；僅靠單一因素不可能完成通達，必須由一組相應法共同工作，所以稱為菩提分法。[15]
有人也許會問：「三十七項是否必須逐項分開修習？」其實，觀察受無常時，念（sati）、定（samādhi）與擇法（dhammavicaya）已在工作；精進（viriya）、喜（pīti）與輕安（passaddhi）也配合定而發展。
捨覺支又應如何理解？看見無常時，不跟著生起想要與瞋怒，便是以觀捨（vipassanūpekkhā）觀照；因此，捨也包含在成熟的觀照之中。只如實知道無常，不落入喜歡、不喜歡與迷惑，心便對所緣保持平衡。就單純的感官所緣而言，它本身不帶著「我要」或「我不要」的反應；使心偏向貪取或排斥的，是我們後續的反應。觀照的心不偏向兩邊，便成為觀捨。[16]
這項在可意、不可意所緣前建立捨的教導，也可聯繫《中部》MN 152〈根修習經〉（Indriya-bhāvanā Sutta）。[16]
以圓滿的意義說，到達道智時，菩提分法才完成通達聖諦的工作。此前的種種觀智，如同在通往涅槃的道路上前行；出世間道智則如抵達旅程終點，真正穿透四聖諦。
覺悟的過程從修行起點便已開始，觀智是覺悟之因。禪師提到，《相應部》中曾有比丘詢問通往涅槃之道，佛陀以觀禪作答；禪師也曾另外就此給予開示。[17]
因此，要以觀智走完這段旅程。《相應部·大篇》的相關教說表明，修習四念住能發展菩提分法，不必把七覺支當成完全分離、另須重新進行的一套修法。應以自己的智慧觀察自身諸蘊就是苦諦。
智慧銳利到什麼程度，現象便向修行者顯露到什麼程度。佛陀在《相應部·大篇》中說，修習四念住時，相應的菩提分法都會得到培養。經中使用不同名稱，不表示修行時彼此完全不相干。
正見（sammā-diṭṭhi）是如實看見；擇法（dhammavicaya）是分析、辨明所緣而不混淆。依阿毗達磨的分析，二者都以慧心所為核心。修習四念住，七覺支便能隨之發展。[15]
當時，比丘尼眾以耳聽聞佛法，同時以心觀察自身諸蘊，觀智於是變得銳利。修行也是如此：開始時是世間觀智，觀智成熟而更加銳利後，便可能轉入出世間道智。
開示結束時，比丘尼眾依各自的志向與成熟程度證悟佛法。若志向低，欲與精進便小；志向高，心所趨向的標準也較高。因此，修行者應端正自己的意向，以此生終止蘊苦為目標。[18]
若沒有過去累積的親依止緣（upanissaya-paccaya），又不在現在培養直接工作的道緣（magga-paccaya），便不能終結苦。
中文譯校說明
1. 《中部》MN 146 經文只說：其他長老已輪流教誡比丘尼，難陀迦尊者輪值時卻不願前往；佛陀得知後命他說法。五百位比丘尼過去曾是難陀迦尊者妃子的故事，以及他因顧慮具宿命通者看見這段關係而推辭，來自註釋傳統，不是經文正文。
2. 色聚與「地、水、火、風、顏色、氣味、滋味、食素」八種不可分色，是上座部阿毗達磨及註釋書的色法分析。《中部》MN 146 本身只逐項觀察六內處、六外處與六識無常，沒有分析基本色聚。
3. 《中部》MN 146 的原有次序是六內處、六外處、六識，之後以油燈與大樹譬喻說明依六處所生的三類受無常；禪師為教學而調整了次序。英文列舉「六種受」時寫成眼、耳、鼻、舌、意，漏掉身門，正文已依六觸身補回「身」。更精確的經義是「觸緣受」，所以正文採「眼觸所生受」等名稱，不把受簡化成只由識單獨造成。
4. 《中部》MN 146 的油燈譬喻說：油、燈芯、火焰、燈光都無常；依六內處生起的樂、苦、不苦不樂受，也隨相應條件止息。大樹譬喻同樣說根、幹、枝葉與影子都無常。經文沒有把四者逐一配成眼、色、眼識、受，也沒有明說「燈光或影子先滅」；這些是一種結合條件論與阿毗達磨剎那生滅觀的延伸解釋，正文保留為禪師的開示。
5. 英譯的 "permanent perception, knowing and view" 依上座部常見的顛倒分類，譯作把無常當成常的想顛倒、心顛倒與見顛倒。「相續覆障遮蔽無常」也是註釋傳統常見的分析：身心法迅速相續，使人誤認為有同一事物持續存在。河水染色、牆上數字與連續疼痛的譬喻，是禪師用來拆解這種連續錯覺的教學方法。
6. 出世間道心生起時，同時完成四聖諦的四項作用：遍知苦、斷除集、證悟滅、修習道。英譯原句把「愛的滅去」直接寫成 "samudaya sacca"，容易讓人誤以為愛滅本身就是集諦；更精確地說，愛是集諦，而愛的根除是道智完成「斷集」的作用。
7. "Taṇhā-nirodhā khandha-nirodho" 應就緣起還滅理解為：愛滅之後，不再有未來取蘊的生起。阿羅漢證悟涅槃後，今生由過去業所生的五蘊仍持續到壽命終結；不是證道當下色身立刻消失。
8. 布施、持戒與止禪能成為修道的重要遠因與親依止緣，但不能單獨根除愛；根除相應煩惱是出世間道智的作用。英譯所說 "kamma" 是遠因、"ñāṇa" 是近因，是禪師以《發趣論》緣法呈現修道因果的方式，不應解成善業對解脫毫無價值。
9. 前生緣（purejāta-paccaya）與俱生緣（sahajāta-paccaya）屬《發趣論》的條件分析。眼淨色與可見色先於眼識存在，作為眼識生起的所依與所緣；眼識和相應的受等心所則同時生起。樹根、樹幹、枝葉、影子的逐一配法，是開示採用的譬喻，不是《發趣論》的固定譬喻。
10. 英譯的「聽聞並了解這些內容，下一生便不墮苦趣」沒有注明來源。經典明確保證不再墮入惡趣的是預流者；單純概念上的聽懂，不能直接等同預流道果。若此句意指聞法後建立足以導向預流的正見，便須連同實修與證悟的脈絡理解。
11. "vivaṭṭa-dāna" 直譯為「轉出輪迴的布施」或「導向出離的布施」，屬註釋傳統依布施動機所作的區分；它不是《中部》MN 146 經文中的用語。正文譯作「以超越輪迴為方向的布施」。
12. 盲龜百年浮上海面、偶然穿入單孔木軛的譬喻見《相應部》SN 56.48〈孔隙經〉，用來說明得人身、如來出世及如來所說法與律出現於世的難得。英譯沒有為「梵天界落針恰中人間針尖」注明經號，故不把它判定為同一部經中的譬喻。
13. 眼識、耳識、鼻識與舌識依上座部阿毗達磨都與捨受相應；貪、瞋與憂等通常在後續速行（javana）階段生起。"khippābhiññā" 與 "dandhābhiññā" 分別指速通達與遲通達。修行者實際能直接辨識到哪一階段，仍與定力、觀智及經驗有關，不能只按固定人格類型作絕對判定。
14. 《中部》MN 146 對屠牛譬喻的解釋是：內肉代表六內處，外皮代表六外處，中間的筋腱與繫縛代表喜與貪（nandī-rāga），利刀代表能割斷中間煩惱、結與繫縛的聖慧。經文重點不是摧毀六內外處，而是斷除把兩邊黏合成「我與我所」的喜貪。
15. 《中部》MN 146 在屠牛譬喻後直接列出七覺支：念、擇法、精進、喜、輕安、定、捨。三十七菩提分法的通行分類是四念住、四正勤、四神足、五根、五力、七覺支與八支聖道。說它們「都包含在一次觀照中」，應理解為相應功能在修行中逐漸聚合成熟，不表示每一個世間觀智剎那都已圓滿具足三十七項。
16. 《中部》MN 152〈根修習經〉說，見色、聞聲等時所生的可意、不可意或兩者兼有的反應迅速止息，捨隨即建立。莫哥禪師把這項根門修習與觀受無常、觀捨及捨覺支連結起來；但《中部》MN 146 本身沒有引用《中部》MN 152。
17. 英譯只籠統說《相應部》中有比丘詢問通往涅槃之道，沒有提供經號。巴利經中確有多處以止、觀、念住或八支聖道說明通往無為與涅槃之道；在不能確定禪師所指經文以前，正文不另行指定經號。
18. 《中部》MN 146 的經文結局更具體：第一次教誡後，佛陀以十四日尚未圓滿的月亮作譬喻，說比丘尼眾的志願尚未圓滿，命難陀迦次日再作同樣教誡；第二次教誡後，如十五日滿月，她們的志願已圓滿。五百位比丘尼之中，證量最低者也已是預流者，不再墮惡趣，決定趣向正覺。開示所說「依各自志向而證悟」，應在這項經文結果之內理解。
[04] Nandaka's Exhortation
(18th To 19th December 1961)
[Note: Sayadaw based his talks from the suttas not necessarily the exact serial ways or took all of them as mentioned in the suttas. He only used the points in the suttas to explain the dhammas and about practice.]
I condense the story of Nandaka and the bhikkhunīs told by Sayadaw. It was based on Nandaka's Exhortation, Suttas No.146, Majjhima Nikāya .
T1
The Buddha sent monks to teach the bhikkhunīs regularly. Everyone except Nandaka never willing to give his service. Everytime when his turn arrived, he gave various reasons not to go. Because in some of his past lives as kings they were his consorts.
At the Buddha time many arahants had psychic powers to know people's past lives. Then one day the Buddha asked Ananda who made arrangements to teach the bhikkhunīs. After the Buddha knew the situation and ordered Nandaka to teach the bhikkhunīs.
Concern with the practice of vipassanā, I'll talk about Nandaka and 500 bhikkhunīs. There are 2 types of intimacy. In the past lives one had intimacy with one another. And then in this life one knows each other and become close relationship. He invited them that if they did not understand and not clear about what he said and could ask him. If he asked them they should answer.
He talked about feeling by the sense doors. Here is form (visual object). It is particle element. These particles elements are formed by 8 fundamental elements. These are elements of earth, water, fire, air, color, smell, taste and nutriment.
Are the visual form permanence or impermanence ? It is impermanence. In that which is impermanence easeful (sukha) or stressful (dukkha). It is stressful. And it is fitting to regard what is impermanence, stressful as: This is mine. This is myself. This is what I am? No, Ven. Sir. Why is that?
Because we have already seen it well as it has come to be, with right discernment. Even you all know it before, by hearing again more beneficial.(After this Sayadaw continued to the other 5 sense objects, from sound to idea=dhamma arom)
(After the 6 sense objects, Sayadaw continued to talk about the 6 sense doors) The eye is nicca or anicca and sukha or dukkha? It is anicca and dukkha, Ven. Sir. If anicca and dukkha, can you say, this is mine, this I am and this is myself. No. Ven. Sir, we had practiced and knew this before (The other 5 doors are also in the same way).
(After the 6 sense doors, Sayadaw continued to talk about the 6 consciousness arise from the contact of 6 sense objects and the 6 sense doors)
When the eye meet the form, eye consciousness arise. The eye consciousness is nicca or anicca and sukha or dukkha? It is anicca and dukkha, Ven. Sir. If it is anicca and dukkha, can you say, this is mine, this I am and this is myself. No. Ven. Sir, we had practiced and knew this before (The other 5 consciousness are also in the same way).
Feeling arise from eye consciousness is permanent or impermanent? It is impermanence, Ven. Sir. If impermanent sukha or dukkha? Dukkha, Ven.Sir. If it is anicca and dukkha, can you say, this is mine, this I am and this is myself. No, Ven. Sir. There are 6 kinds of feeling. Feeling arise from the eye, from the ear, from the nose, from the tongue and from the mind door.
Contemplate the impermanence of feeling is come from these Pali Suttas. If you extend them it's 6 kinds. These are only in brief. You can extend more than that, 18 kinds also true(6 sense doors x 3types of feeling=18 ). Nandaka gave examples for his talk. Put oil and wick in a container and then lit the fire. Because of the fire, light arise or appear.
There are 4 objects: oil, wick, fire, light. Feeling arise from the 3 impermanent objects. Therefore feeling also impermanence. Here eye form,eye consciousness and feeling are similar to oil, wick, fire and light. The elements inside the 8 material phenomena are impermanent (form and eye sensitivity). Eye consciousness also impermanence. Feeling arise from them also impermanence.
Therefore can't make feeling become permanence which come from the 3 impermanence. Why? The 3 causes are impermanent. You can say feeling is anicca, dukkha and anatta. If the fire die out, the light has to be die out first, Why is that? Because it has rely on the other 3. In the eye when eye consciousness arise it arise together with feeling.
Contemplate eye consciousness as impermanence. Can you say this is mine, this I am, this is myself. Don't say I saw it. Feeling arise from the eye is by 3 causes. These causes are impermanent, so feeling must be impermanent. As example, a son dies, because the parents themselves are impermanent.
Can you say why it happened to me? If you said this then wrong view had followed you. Then you have permanent perception, knowing and view. With wrong view when a child dies or opposing us, then we are in sorrow, lamentation and stress.
Now, you yourself are impermanent. You all are still alive because of the continuation of the impermanent conditions. Without these continuation you'll die. It is liked stopping the dynamo. If you can't move the conditioned out never see anicca.
Anicca is covered up by continuity. Continuity means continuous replacements from behind. So can't see anicca. The replacements are so quick that can't see the inconstancy. Look at it in this way. Water is flowing from the north to the south direction.
Drop colour paints of white, blue and yellow respectively. Stay a little below of the droppings and watch. The white colour paint flow down the blue one arrive and then the yellow one. If you ask is it the same water? The first water is already flow downwards by the evidence of the colour changes.
If the water is always there then white, blue and yellow paints would never flow downwards. Here also the same way, eye consciousness replacing the feelings. It is not the first feeling, the later feeling. The first seeing disappear and replacing with the later one.
The same seeing means can't overcome the replacement that saying as seeing the same things. Then you can't leave(move) out the relationship. Seeing the same thing is view of permanence. This is the view to painful rebirth. If you want to dispel this view must know the difference of the replacement is one thing and the passing away is another thing.
I'll explain the contemplation of the eye door. On the wall there are the numbers of 1,2,3,4. After you had seen number 1, and you see number 2. After you see number 2 and then you see number 3. If not in this way, you'll only see number 1 continuously. Do you see only number 1?
After number 1 disappear you see number 2. After number 2 disappear you see number 3. In the same way you have to know that after the old ones are passing away and the new ones are arising. If not you can't even count the numbers, number 1 only. The first feeling can't feel the second feeling. We see it passing away, passing away ..etc.
Another seeing here and it also passing away here etc. Can't move away from the place. Contemplate insight here. As an example, pain arise on the body. It is paining. It arises and passes away, another pain arise and pass away. It is passing away that has to replace; it is passing away that it has to replace..etc.
Never forget this point. If you are watching at it, the knowledge of “It is not the same one before; It is not the same one before..etc.” will develop. If you know it is not the same one before, you are seeing the impermanence. It is the method of uncover the continuity(santati) which covering up the anicca.
Nandaka was handling the point of the cause is impermanent, so the result. After sense object, sense door and sense consciousness arise that feeling can happen. Three causes are impermanent, so the result is impermanent. Before the continuity arises, it is impermanent. So contemplate anicca. His instruction was this way. Feeling on seeing, hearing on hearing…etc.
Never take them as permanence. The causes are impermanent and the results are also impermanent. What is the benefit of this way of knowing? During the seeing affection do not arise, clinging, action and birth are not happen. After seeing and follow by knowing which cut off dependent co-arising.
This is not include in the Sutta. Without this point you may ask the question of why they became arahants. If seeing and become wanting, then craving come in and follow the law of nature(dhammaniyama) to birth(jati). If you can contemplate have the benefit to Nibbāna.
Nibbāna become near by contemplation and far away without it. Vedanā nirodha tanha nirodho~ feeling cease so do craving cease……jara-marana nirodho ~ old age and death cease. Becoming a Buddha was cut-off the Dependent Co-arising with the Path Knowledge.
The Four Noble Truths arise together. Impermanence of feeling is dukkha sacca, contemplation knowledge is magga sacca, dying of craving is samudaya sacca, not becoming of birth, old age and death is nirodha sacca.
Tanha nirodha khandha nirodho Nibbānam ~ the cessation of craving is the cessation of the aggregates which is Nibbāna. In the teaching process it is different, but in practice happen together. Finished off the future dukkha to come is Nibbāna. This is the real Nibbāna. Nibbāna has peaceful characteristic. In contemplation eradicate craving and extinguish heat. If craving extinct heat also extinguish.
Is there any dukkha created by it? Without fire the heat also gone. The fire is gone out with the fuel. With fire and fuel it is burning. Who had the experience of without fire and fuel? The one who contemplate. Nibbāna is the job of a knowledge man (nyan) and not an action (kammic action) or kamma. It is the duty of knowledge (nyan).
Therefore, is Nibbāna the way of action or knowledge is evident by this. Action (kamma) is the far cause(upanisaya=decisive support) and knowledge(nyan) is the near cause(magga-paccayo=path condition). The Buddha said that dhamma destroy defilement is the dhamma to Nibbāna. The Path Knowledge destroy kilesa and it companions; birth, old age and death will not come.
The Path Knowledge experience Nibbāna. Magga is nyan. Therefore if you do this job, not necessary to have doubt about can I realize Nibbāna or have any perfection (paramis)? If you can cut off kilesa and you will. Kilesa had been cut off is Nibbāna. Samudaya (craving) forbid Nibbāna. What is the characteristic of samudaya? It has the nature of forbidding(palibodhato).
Therefore if he comes in just forbidding. It can even forbid wholesome matters, even more so for Nibbāna. Only Path Knowledge overcome it. Dāna and samatha can't do it. Even can be given encouragement for the plenty in next life to come. Keeping precepts (sīla) are also for long life. It can interfere in these matters. It can be followed up to the knowledge of change of lineage (gotrabu nyan).
It becomes sure that if you don't kill him (tanha) can't realize Nibbāna. It can do to living beings upside down in the 31 realms of existence. The bhikkhunīs only knew impermanence before. Now Nandaka taught them that impermanence gave birth to impermanence.
The three causes are impermanent and the one result is also impermanent. Take this into your heart. He gave another simile. Tree has root, because of it the tree come into being. After the growth of the tree, its shadow appears.
After the tree is destroyed, the shadow of the tree which is created by it can be survive? Which one is perished first? It's the shadow. Why? Tree still had the characteristic of continuity but the shadow doesn't. Here feeling (vedanā) is liked the shadow. It has been rely on the other three. If it has to be perish, has to be the first one.
I will explain in the way of conditional relations (patthāna). It becomes more profound. The form is happening before-hand(purejata=pre-nascence condition). Eye sensitively also before feeling, therefore purejata. Feeling happen depending on them.
If these two not happen before, is there any contact(phassa)? Then instantly eye consciousness arise. It's pleasant to see it, then feeling arise. These two material phenomena arise before are pre-nascence condition. Mind and feeling are arising together(sahajata=co-nascence condition).
If the two died before could they left behind? When the tree fell the shadow could not survive is become clear. Eye-sensitivity is the root, form is the tree, branches are consciousness and the shadow is feeling. If the tree fell can shadow be existed? The tree is older easy to old and die before.
Explain by way of conditional relations is to dispel your doubt(vicikicca). If you think why it is happening then doubt come in. It will hinder the Path Knowledge. In today talk, 3-causes are impermanent, so that the result is also. You must know this point clear. This instruction is for knowing.
In practice, contemplate as after seeing, it is passing away. If you know directly it is not there and dispel wrong view. After overcoming doubt and by contemplation and know that it is arising here and passing away here. Then it kills wrong view. By way of conditional relations dispel doubt and contemplation of impermanence dispels wrong view.
You must remember this point. After dispel wrong view and doubt by way of teaching the practice can be completed. Without it, impossible. If something happen doubt will come in. In practice no need to use cause and effect. Just only arising here and passing away here.
Not explaining these things before hand and during vipassanā practice it can be a hindrance. Not knowing the causes have doubt and not knowing inconstancy (impermanence) have wrong view and all these will not die out. Any kinds of feeling only has these 3-causes.
People think to know the Four Noble Truths have to work through one by one. It is not so. If you discern anicca, all these are working together. As the simile of a boat crossing a river. Each contemplation involve Four together. By listening and knowing these things not fall into painful rebirth for one life.
T2
Encounter with the Buddha's Teaching was a decisive support condition (upanisaya). These people had done merits to transcend round of existence (vivatta dānas) in this Buddha's dispensation (sasana). (Sayadaw mentioned the past lives of Nandaka & bhikkhunīs). Very long in samsāra is not good. Now, you all are have the supportive conditions of your past lives that met me.
Now, it needs to develop the path conditions(magga paccayo). Don't misuse the chances and opportunities of meeting with the Buddha's Teachings and a good teacher.(From here mentioned the difficulties of born as human beings, encounter the Buddha's Teachings, hearing the teachings on truths(sacca dhammas) and understanding them.
The Buddha compared these with two similes. The first one is dropping a needle from the Brahma World and hitting the other needle in the human world is very difficult. But the above mentioned chances are more difficult than that. The second one is a blind turtle in the ocean come to the ocean surface only once in every hundred years.
There is a wooden yoke with a hole on it, is floating on the ocean water. In these kinds of situations, even one day the turtle's head can catch up in the hole of the wooden yoke. But the above mentioned chances are more difficult than that.)
Now you all come up to this place (mostly from painful rebirths) with a lot of difficulties. If you lost these chances will encounter more difficulties. You come here in your old age(referred to old disciples in the audiences) but with the ignorance father and craving mother wasting all your precious times before. Liked a happy blind and crazy person.
If you continue to do things for the growth of samsāra, you will go back to difficult situation. Don't live your lives carelessly. Try to practice for the knowledge of the khandha. Before done away with your dukkha don't live a cold life. This is foolishness and under the sway of ignorance and craving. Ignorance is wrong knowledge. At the bad side used as knowledge. It covers up the good side.
As example, the knowledge of making atomic bomb(Sayadaw also mentioned the cruelty of meat industry). You all think it as outstanding. Use it in worldly matter is ignorance and transcending the world is wisdom. Under the influence of worldly or wrong knowledge and materially progress as fortunate to development.
In foreign countries the sasana is degenerating and materially or economically develop. May be you think that they are clever. It's not praiseworthy. It is the development of wrong knowledge and degeneration of right knowledge.
Regarding on feeling someone who is sharp wisdom faculty contemplate neutral feeling in seeing. Who has slow faculty can do it later at the active stage. Sharp person at the eye-consciousness and slow person at the later stage of pleasant or unpleasant phenomena.
Whatever it is suitable for contemplation. Sharp witted person (khippabhinna) at eye-conciousness and slow-witted person (dantabinna) at cognitive process such as loba, domanassa ets. It depends on sharp and slow vipassanā faculties. By experienced practice can do it at the eye-consciousness.
(continued the Sutta, the simile of tree and shadow). Feeling (shadow of the tree) arise later, but disappear first. Because it has to depend on others. Whatever feeling arise have to contemplate. Without it greed, anger and delusion arise. If you contemplate they will die away.
Combine all feelings only 3 kinds, with extension 6 kinds and 18 kinds. The benefit of contemplation of feeling is - there is a dead cow. With a sharp carving knife to carve it up. There are skin, muscles and connective tissues between the outer hide and inner flesh. These connect the hide and inner flesh.
After the carving, the hide and the cow separated. The concept of cow disappear or not? These are attached to each other before by skin, muscles and connective tissues. By using the knife of the path factors or enlightenment factors to cut them off. Craving pulls the external base (āyatana) and internal base together.
Therefore the concept of cow not disappear. You don't need to afraid the internal and external bases. Have to be afraid craving which attached to them. It is important to cut off craving. To cut off others also depend on the craving.
It is better to cut off craving directly. You all take things outside as mine, and inside also mine. Attachment to inside and outside is craving. Therefore have to cut off craving. Nandaka talked about the cutting off craving. At the same time bhikkhunīs were listening and contemplating.
By the contemplation of impermanence of feeling, craving can not come in. Let us cutting off the craving of tissues and muscles by enlightenment factors.
In this sutta, talking about the factors of enlightenment only(Bojjhaṅga), without mentioned factors of the path. But note it in this way. Talking about factors of enlightenment is to understand the Noble Truth. Path factors are to arrive Nibbāna.
They are the same idea. Don't take it as differently. If you practice Satipatthanā; the enlightenment factors, the path factors, the powers and the faculties are all included. The 37 Requisites of Enlightenment (Bodhipakkhiya Damma) and including all the mental factors are in it.
Bodhi is nyan (knowledge) and pakkhiya is the groups to know the truth. It's impossible by one only. Only by combination can know the truth, so Bodhipakkhiya. If you ask should we have to do each one of them. All are included in your contemplation of impermanence. In the Sutta mentioned differently and people think you have to do all of them. I will explain them.
As example, contemplate impermanence of feeling; mindfulness (sati), concentration (samādhi), right view (dhammavijaya), effort (viriya), rapture (piti) and tranquility (passadhi) are together with samādhi. To understand the equanimity factors of Bojjhaṅga in this way. When you see impermanence, no wanting and no anger arise. You are contemplating with equanimity of insight (vipassanupekkhā).
Therefore it also includes Upekkhā. Just knowing with impermanence, no pleasant or unpleasant happen and without confusion (moha). The sense object is neutral (Upekkhā). (Outside objects are nothing to do with good or bad, only our reaction to it.) The contemplating mind becomes equanimous insight (vipassanupekkhā). It is insight knowledge and also equanimity.
Where these things come from? It was in the Development of the Faculties (Indriya-bhavana Sutta, Sutta No.152). Only insight knowledge become the groups to know the truth and vipassanā knowledge are the groups on the way to Nibbāna. Like a journey on the way and to the end. Arriving at Path Knowledge become penetration of the truth.
To be enlightened start from the beginning of the process. The cause for enlightenment is vipassanā bodhi. In the Saṁyutta Nikāya, the Buddha answered that (the question was posed by a monk) the way to Nibbāna was vipassanā (Sayadaw gave a talk on this).
Therefore you will finish the journey by insight. In the Mahavagga Saṁyutta, by Satipatthanā practice it becomes bodhi. You don't need to do the Bojjhaṅga specially. It is the Four Satipatthanā Practice. With your knowledge(nyan) to observe and see your khandhas as Dukkha Sacca.
Dependent on the sharpness of your knowledge the phenomena will show itself. In Maha Vagga, the Buddha said if you do the Satipatthanā all included. By changing the name don't think it as not include. Sammā-ditthi means right seeing and dhammavijaya means analytical seeing or not mix-up in seeing.
Both of them are mental factors of wisdom. By doing Satipatthanā all Bojihanga included. The ear listened to the dhamma talk and the mind observed the khandhas. And then the mind become sharp(referred to the bhikkhunīs). In practice also the same.
During contemplation insight knowledge and after become sharper transcendental knowledge. In the end of the talk the bhikkhunīs realized the Dhamma according to each of their aspiration. If your aspiration is low, the desire and effort are small. Higher aspiration of mind reaching higher standard.
Therefore practitioners should correct their mind for ending khandha dukkha in this lift time. Without decisive support conditions and path conditions(upanisaya and magga paccayo) can't end Dukkha .
原題： Nandaka’s Exhortation
開示日期： 1961 年 12 月 18 日至 19 日，共兩講
所依經典：《中部》MN 146〈難陀迦教誡經〉
英譯者按：禪師依經典開示時，不一定完全按照經文原有的次序，也不一定把經中所有內容全部講出。他取用經中的要點，藉此解說佛法與修行。
英譯者按：以下將禪師所講述的難陀迦尊者與比丘尼眾的故事加以節略。這兩次開示以《中部》第 146 經〈難陀迦教誡經〉為基礎。
第一講
佛陀定期安排比丘輪流教誡比丘尼。其他比丘都依次前往，唯有難陀迦尊者輪值時不願去，總以各種理由推辭。依禪師所述，這是因為五百位比丘尼曾在他過去世為王時做過他的妃子；佛陀時代又有許多阿羅漢具宿命通，能知道人們過去世的關係。有一天，佛陀問阿難尊者，這次安排由誰教誡比丘尼；得知情形後，便命令難陀迦尊者前去說法。[1]
現在我要從觀禪修行的角度，講說難陀迦尊者與五百位比丘尼的故事。親近關係有兩種：一種是過去世曾經親近；另一種是今生彼此認識，後來形成密切關係。
難陀迦尊者先邀請比丘尼眾：若對他所說的內容不了解、不清楚，可以提出問題；若由他發問，她們也應回答。接著，他從六根門所生的感受開始解說。
首先是「色」，也就是可見的所緣。依阿毗達磨的分析，物質以色聚的形式出現；最基本的色聚含有八種不可分離的色法：地、水、火、風、顏色、氣味、滋味與食素。[2]
難陀迦尊者問：
「可見色是常，還是無常？」
「是無常，尊者。」
「凡是無常的，是安樂，還是苦？」
「是苦，尊者。」
「既然它無常、是苦而且必然變易，適合把它看成：『這是我的；我就是這個；這是我的自我』嗎？」
「不適合，尊者。」
「為什麼？」
「因為我們早已以正慧如實善見它。」
你們即使以前已經知道，再次聽聞仍然更有利益。禪師接著以同樣的方式講說聲、香、味、觸與法等其餘五種外在所緣。[3]
說完六種外在所緣後，禪師又講六內處。眼是常還是無常？是安樂還是苦？
「它無常而且是苦，尊者。」
「既然無常而且是苦，能不能說：『這是我的；我就是這個；這是我的自我』？」
「不能，尊者。我們以前已經修習並且知道這一點。」
耳、鼻、舌、身、意其餘五處，也都以同樣方式問答。
說完六內處後，禪師接著講六識。眼與色相遇，眼識生起。眼識是常還是無常？是安樂還是苦？
「它無常而且是苦，尊者。」
「既然無常而且是苦，能不能說：『這是我的；我就是這個；這是我的自我』？」
「不能，尊者。我們以前已經修習並且知道這一點。」
耳識、鼻識、舌識、身識與意識，也都應以同樣方式理解。
接著問：以眼識等為條件而生的受，是常還是無常？
「是無常，尊者。」
「凡是無常的，是安樂還是苦？」
「是苦，尊者。」
「既然它無常而且是苦，能不能說：『這是我的；我就是這個；這是我的自我』？」
「不能，尊者。」
依六根門，可分成眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受與意觸所生受六種。觀察這六種受的無常，正是來自巴利經典的教導。這只是略說；若再依樂、苦、不苦不樂三類展開，便成六門乘以三類的十八種受。[3]
難陀迦尊者以油燈作譬喻：在容器中放入油與燈芯，再點燃火焰，光便出現。這裡有四項：油、燈芯、火焰與燈光。作為條件的前三者無常，依它們而出現的燈光也必然無常。
在這項開示的解釋中，眼、色、眼識與受，就如同油、燈芯、火焰與燈光。可見色所屬色聚中的色法是無常的，眼淨色無常，眼識也無常；依它們而生的受，當然不可能變成常。由此可以說，受是無常、苦、無我的。[4]
火若熄滅，依火而有的光也不能繼續存在。禪師說，燈光須先消失，因為它依賴另外三項條件。
眼識在眼門生起時，受與它同時生起。應當觀察眼識無常，不要說「是我看見」。從眼門生起的受依三項條件而有；條件無常，受也必然無常。
例如兒子死亡，父母自己也同樣是無常的。若因此問：「為什麼這件事偏偏發生在我身上？」邪見便跟了進來。接著會形成把無常當成常的想顛倒、心顛倒與見顛倒；當孩子死亡或反抗自己時，便陷入憂、悲與苦惱之中。[5]
各位自己也是無常的。你們之所以看似仍然活著，只因無常的條件一批又一批地相續；相續一停，生命便結束，如同發電機停止轉動。若不能撥開有為法相續造成的遮蔽，就見不到無常。遮住無常的，正是相續（santati）：前一批法消失，後一批法極快地補上，所以人看不出其中的不恆常。[5]
可以這樣觀察：河水從北向南流，在上游依次滴入白、藍、黃三種顏料，然後站在下游不遠處觀看。白色的水流過後，藍色來到；藍色流過後，黃色又來。這是同一批水嗎？顏色的改變已證明，前一批水早已向下流去。
如果水一直停留在原處，白、藍、黃三色便不可能先後向下移動。同樣，眼識及與它相應的受，也是一批接一批地更替：最初的看見已經消失，後來的看見才接著生起；最初的受也不能去感受後來的受。
若以為始終是「同一個看見」，便不能穿透這種更替，只會說自己一直看著同一件東西。這就是常見，也會成為通向苦趣的見。若要驅除它，必須分清兩件事：前一法的滅去是一回事，後一法的補位又是另一回事。
我以眼門說明觀法。牆上寫著 1、2、3、4。看見數字 1 之後，才看見數字 2；看見 2 之後，才看見 3。若不是前一個看見消失、後一個看見再生起，你就只會一直看見數字 1，不可能依次數到其他數字。
所以應當知道：舊的已經滅去，新的才又生起。另一個看見在這裡生起，也在這裡滅去；觀禪正應在這個生滅之處進行。
例如身體出現疼痛。痛生起又滅去；另一個痛再生起又滅去。滅去之後，才有後來的痛補上；後來的痛又滅去，再由另一個補上。不要忘記這一點。持續觀看時，心中會逐漸形成這樣的知見：「它已不是剛才那一個；它已不是剛才那一個。」
知道它不是先前那一個，就是看見無常。這是揭開相續覆障、顯露無常的方法。[5]
難陀迦尊者所掌握的要點是：因無常，果也無常。根門、所緣與識生起後，受才能出現；三項條件無常，所生之受也無常。觀念上的「相續」尚未介入以前，實際情形只是無常。因此，要觀察無常。無論是看、聽等所生的受，都不要把它們看成恆常；因無常，果也無常。
這樣了解有什麼利益？看見時若能立即觀照，喜愛便不生起，取、業與生也不再於此接續。「看見」之後緊跟著「如實知道」，便在當下截斷緣起。這一段不是 MN 146 經文的原句，而是禪師對實修利益的進一步說明。
若看見之後轉成想要，愛便介入，隨著法的定則（dhamma-niyāma），後續過程將一路推進到生（jāti）。若能觀照，便會獲得導向涅槃的利益。觀照時，涅槃變近；不觀照時，涅槃變遠。
佛陀以道智截斷緣起時，同時完成四聖諦的四項作用：受的無常是應遍知的苦諦；觀照之智發展為應修習的道諦；愛的止息完成斷除集諦的作用；未來生、老、死不再生起，便是應證的滅諦。[6]Vedanā-nirodhā taṇhā-nirodho.
受滅則愛滅。
……
Jāti-nirodhā jarā-maraṇa-nirodho.
生滅則老死滅。
在教理解說中，四諦的作用分別說明；實際證道時，四項作用則同時完成。所終結的是未來尚未生起的苦蘊，這就是涅槃；這才是真正的涅槃。涅槃以寂靜為特徵。[7]Taṇhā-nirodhā khandha-nirodho Nibbānaṁ
愛滅則諸蘊滅，這就是涅槃。
觀照發展到道智時，愛被根除，煩惱之火也隨之熄滅。愛火熄滅，熱惱便止息，還會再由它製造出苦嗎？沒有火，熱也就消失；燃料與火都不再，燃燒便停止。誰能體驗沒有燃料、沒有火的寂靜？真正修觀的人能夠體驗。
涅槃是智者以智（ñāṇa）所完成的工作，不是業行（kamma）的工作；這是智慧的職責。由此可知，涅槃的直接道路在智，而不在造作業行。善業可以作遠因，即親依止緣（upanissaya-paccaya）；能作道支的觀智與出世間道智則是近因，作為道緣（magga-paccaya）。[8]
佛陀說，能摧毀煩惱的法，才是通往涅槃之法。道智摧毀煩惱及其相伴的後果，未來的生、老、死便不再到來；道智也以涅槃為所緣。道（magga）的核心是智。
所以，只要真正進行這項智慧的工作，就不必一直懷疑：「我能否證悟涅槃？我的波羅蜜是否足夠？」若能斷除煩惱，便能證悟。煩惱斷除，才能證得涅槃；阻擋涅槃的是集諦之愛。
集諦之愛有什麼特徵？它具有造成障礙（palibodhato）的性質；只要它介入，便會妨礙。它甚至能干擾善事，更不用說證悟涅槃。只有道智能超越並根除它；布施與止禪不能完成這項根除。布施若與求取後有的愛相應，甚至可能被用來祈求來世富足；持戒也可能被用來追求長壽。愛能干預這些善法，一直尾隨到種姓智（gotrabhū-ñāṇa），到出世間道智生起時才被相應地斷除。[8]
因此可以確定：若不「殺死」愛，也就是不將它根除，就不能證悟涅槃。愛能使眾生在三十一界中上下翻轉、反覆流轉。
比丘尼眾以前只知道「無常」；難陀迦尊者現在進一步教她們：「無常之因生出無常之果。」作為條件的三項是無常，所生的一項結果也無常。應當把這個要點牢記在心。
他又舉樹木為譬喻：樹有根，依根而有樹；樹木生長後，樹影才出現。樹若被摧毀，依樹而有的影子還能存續嗎？哪一項先消失？禪師說，是影子先消失，因為樹尚有相續的性質，影子卻完全依賴其他條件。這裡，受如同樹影，須依靠另外三項條件；所以一旦條件失效，受不能單獨留下。[4]
我再依《發趣論》的緣法來說明，義理便更深。可見色先已出現，眼淨色也先於眼識與受存在，對後來生起的識作前生緣（purejāta-paccaya）。受的生起依靠這些色法；若眼淨色與可見色沒有先出現，還會有相應的觸嗎？接著眼識剎那生起，而心與受同時生起，彼此屬於俱生法，這稱為俱生緣（sahajāta-paccaya）。[9]
若前面的兩種色法不能成立，後面的觸、眼識與受能單獨留下嗎？不能。樹一倒，樹影便不能存續，這一點很清楚。就這個譬喻而言，眼淨色如樹根，可見色如樹幹，眼識如枝葉，受如樹影；樹一倒，樹影還能存在嗎？樹先於影子而有，比影子「年長」，但影子依賴樹，不能離樹獨存。
以條件關係解說，是為了驅除疑（vicikicchā）。若總在心中追問「它為什麼會發生？」疑便介入，成為道智的障礙。
今天的要點是：三項因無常，所生的結果也無常。這段解說是為了建立正確理解；真正實修時，只須在看見之後觀察：「它正在滅去。」直接知道它已不存在，邪見便被驅除。超越疑惑後，於觀照中如實知道：它在這裡生起，也在這裡滅去；如此便能摧破邪見。
因此，依條件關係的解說驅除疑惑，觀察無常則驅除邪見。應當牢記這一點。先透過教理澄清邪見與疑，實修才容易完成；若事前完全不了解，修行中遇到某種現象，疑便會出現而成為障礙。
進入觀禪後，不必在每一剎那以思考反覆分析因果；只須直接觀察：「在這裡生起，在這裡滅去。」但若事前未曾說明條件關係，修行時也可能因不知其因而起疑。不了解條件便有疑，不見無常便有邪見，這兩者都不會自行消失。
就這項開示所採用的分析而言，任何一種受都依三項條件而有。有人以為必須逐一、分開地完成四聖諦的工作，其實不是如此。每一次如實辨識無常，四諦的四項作用便朝向同時完成；如同一艘船渡河，船的一次運行同時完成與此岸、河流、彼岸和渡越有關的工作。[6]
英譯稿最後記錄禪師說：只要聽聞並理解這些道理，至少下一生可以不墮苦趣。這句話沒有注明經論依據；它應與真正建立正見、進而證得不墮惡趣的預流果加以區分。[10]
第二講
能夠遇見佛陀的教法，是一項強而有力的親依止緣（upanissaya-paccaya）。這些比丘尼過去曾在佛陀的教法中，造作以超越輪迴為方向的福業與布施（vivaṭṭa-dāna）。禪師在此又提到難陀迦尊者與比丘尼眾過去世的因緣。[11]
各位現在得以遇見我，也是由過去世的助緣所支持；但如今還須培養能直接導向解脫的道緣（magga-paccaya）。
不要誤用或浪費遇見佛陀教法與善知識的機會。投生為人、遇見佛陀的教法、聽聞四諦之法，以及真正理解它們，都是極難獲得的機會。佛陀以兩個譬喻說明這種難得。
第一個譬喻是：從梵天界放下一根針，恰好擊中人間另一根針的針尖，已經極其困難；而獲得上述機會，甚至比這更難。
第二個譬喻是：大海中有一隻盲龜，每一百年才浮上海面一次；海上另有一塊中央帶孔的木軛，隨風漂流。在這些條件下，盲龜的頭經過漫長時間，仍可能偶然穿入木軛的孔中；但投生為人、遇見佛法並聽聞四聖諦，卻更加難得。[12]
各位歷經重重困難才來到人間，其中許多人是從苦趣輾轉而來。若失去眼前的機會，將來還會遇到更多困難。
在座有些年長的弟子，到了晚年才來這裡；在此以前，卻由無明父與愛母支配，像快樂的盲人與瘋人一樣浪費珍貴時光。若還繼續只做增長輪迴之事，就會再回到艱難的處境。不要放逸地度過一生。應當努力修行，如實了知自身諸蘊，先處理自己的苦；不要麻木冷淡地虛度人生。否則就是在無明與愛的支配下行事。
無明是顛倒的知，把錯誤的一面當作知識，並遮蔽真正有益的一面。例如製造原子彈的知識，以及殘酷經營肉品工業的知識，世人反而讚歎為卓越成就。運用在世間增長貪取的知，禪師在此稱為無明；用來超越世間與輪迴的，才是智慧。
受到世俗知識或錯誤知識影響，人們看見沒有佛陀教法、只有物質進步的外國，便把物質發展當成真正的幸運與進步，甚至認為那些人特別聰明。這不值得讚歎；它可能只是錯誤知識增長、正確知識衰退。（英譯者按：今日世界的情勢，可以支持這項看法。）
回到受的修行。慧根銳利的人，可以在看見的當下，直接觀察與眼識俱生的捨受；根性較慢的人，則可在後續活躍的心路階段，例如貪心或憂受已經生起時，再以它為所緣觀察。應依自己的能力，選擇當下最適合觀照的現象。
速通達者（khippābhiññā）可以在眼識生起時觀照；遲通達者（dandhābhiññā）則可在後續心路中，例如貪、憂等生起時觀照。這取決於觀智根性的銳利或遲鈍。經過熟練修習，即使眼識剎那極為短促，也能以相續的觀智掌握其無常。[13]
禪師接著延續經中的樹與影子譬喻。受如樹影，雖較後生起，卻因依賴其他條件，不能在條件壞失後獨自留下。因此，任何受生起，都應當觀察。
不觀照，貪、瞋、癡便會接著生起；如實觀照，它們便不能在那個過程中支配心。受歸納起來有樂、苦、不苦不樂三種；依六門說有六種；再以六門各有三類展開，則有十八種。
觀受的利益，可以用屠牛的譬喻說明。假設一位熟練的屠夫，以鋒利的刀剖解一頭死牛。外皮與內肉之間有筋、腱與各種結締組織，把牛皮和肉身連接在一起；屠夫以刀將它們一一割斷，外皮便與肉身分離。
這時，把牛皮覆回肉身之上，還能說牛皮與牛仍像原先一樣連在一起嗎？不能。原先之所以看成一頭完整的牛，是因皮與肉由中間的筋腱連接；連接處一經切斷，即使把皮蓋回去，兩者也已分離。[14]
同樣，內處與外處由愛著連接。應以道支、覺支所成的智慧利刀，割斷中間的筋腱。愛把外處拉向內處，又把內處繫於外處，所以「完整而屬於我的事物」這種觀念一直不能瓦解。
真正需要害怕的不是內六處與外六處，而是把兩邊黏合起來的愛。重要的是切斷愛，最好直接從愛著下手；其他結縛能否斷除，也與愛能否被斷除密切相關。
你們把外在事物視為「我的」，也把內在身心視為「我的」；向內、向外的黏著都是愛。因此必須斷愛。難陀迦尊者所說的，正是切斷愛著的方法。
比丘尼眾一面聽法，一面觀察自身諸蘊。觀察受的無常，愛便不能介入。讓我們以覺支所成的智慧之刀，割斷那些如筋腱般黏合內外六處的愛著。[14]
這部經直接說到七覺支，沒有逐項列出八支聖道；但應當這樣理解：覺支令四聖諦得以通達，道支令修行抵達涅槃，二者在功能上相互配合，不應看成彼此無關的兩條道路。修習四念住時，七覺支、八道支、五力與五根等菩提分法，都會隨修行成熟而得到培養。[15]
三十七菩提分法（bodhipakkhiyā dhammā）中的各組修行法，皆在其中。禪師把 "bodhi" 解作覺悟之智，把 "pakkhiya" 解作協助通達真理的諸法；僅靠單一因素不可能完成通達，必須由一組相應法共同工作，所以稱為菩提分法。[15]
有人也許會問：「三十七項是否必須逐項分開修習？」其實，觀察受無常時，念（sati）、定（samādhi）與擇法（dhammavicaya）已在工作；精進（viriya）、喜（pīti）與輕安（passaddhi）也配合定而發展。
捨覺支又應如何理解？看見無常時，不跟著生起想要與瞋怒，便是以觀捨（vipassanūpekkhā）觀照；因此，捨也包含在成熟的觀照之中。只如實知道無常，不落入喜歡、不喜歡與迷惑，心便對所緣保持平衡。就單純的感官所緣而言，它本身不帶著「我要」或「我不要」的反應；使心偏向貪取或排斥的，是我們後續的反應。觀照的心不偏向兩邊，便成為觀捨。[16]
這項在可意、不可意所緣前建立捨的教導，也可聯繫《中部》MN 152〈根修習經〉（Indriya-bhāvanā Sutta）。[16]
以圓滿的意義說，到達道智時，菩提分法才完成通達聖諦的工作。此前的種種觀智，如同在通往涅槃的道路上前行；出世間道智則如抵達旅程終點，真正穿透四聖諦。
覺悟的過程從修行起點便已開始，觀智是覺悟之因。禪師提到，《相應部》中曾有比丘詢問通往涅槃之道，佛陀以觀禪作答；禪師也曾另外就此給予開示。[17]
因此，要以觀智走完這段旅程。《相應部·大篇》的相關教說表明，修習四念住能發展菩提分法，不必把七覺支當成完全分離、另須重新進行的一套修法。應以自己的智慧觀察自身諸蘊就是苦諦。
智慧銳利到什麼程度，現象便向修行者顯露到什麼程度。佛陀在《相應部·大篇》中說，修習四念住時，相應的菩提分法都會得到培養。經中使用不同名稱，不表示修行時彼此完全不相干。
正見（sammā-diṭṭhi）是如實看見；擇法（dhammavicaya）是分析、辨明所緣而不混淆。依阿毗達磨的分析，二者都以慧心所為核心。修習四念住，七覺支便能隨之發展。[15]
當時，比丘尼眾以耳聽聞佛法，同時以心觀察自身諸蘊，觀智於是變得銳利。修行也是如此：開始時是世間觀智，觀智成熟而更加銳利後，便可能轉入出世間道智。
開示結束時，比丘尼眾依各自的志向與成熟程度證悟佛法。若志向低，欲與精進便小；志向高，心所趨向的標準也較高。因此，修行者應端正自己的意向，以此生終止蘊苦為目標。[18]
若沒有過去累積的親依止緣（upanissaya-paccaya），又不在現在培養直接工作的道緣（magga-paccaya），便不能終結苦。
中文譯校說明
1. 《中部》MN 146 經文只說：其他長老已輪流教誡比丘尼，難陀迦尊者輪值時卻不願前往；佛陀得知後命他說法。五百位比丘尼過去曾是難陀迦尊者妃子的故事，以及他因顧慮具宿命通者看見這段關係而推辭，來自註釋傳統，不是經文正文。
2. 色聚與「地、水、火、風、顏色、氣味、滋味、食素」八種不可分色，是上座部阿毗達磨及註釋書的色法分析。《中部》MN 146 本身只逐項觀察六內處、六外處與六識無常，沒有分析基本色聚。
3. 《中部》MN 146 的原有次序是六內處、六外處、六識，之後以油燈與大樹譬喻說明依六處所生的三類受無常；禪師為教學而調整了次序。英文列舉「六種受」時寫成眼、耳、鼻、舌、意，漏掉身門，正文已依六觸身補回「身」。更精確的經義是「觸緣受」，所以正文採「眼觸所生受」等名稱，不把受簡化成只由識單獨造成。
4. 《中部》MN 146 的油燈譬喻說：油、燈芯、火焰、燈光都無常；依六內處生起的樂、苦、不苦不樂受，也隨相應條件止息。大樹譬喻同樣說根、幹、枝葉與影子都無常。經文沒有把四者逐一配成眼、色、眼識、受，也沒有明說「燈光或影子先滅」；這些是一種結合條件論與阿毗達磨剎那生滅觀的延伸解釋，正文保留為禪師的開示。
5. 英譯的 "permanent perception, knowing and view" 依上座部常見的顛倒分類，譯作把無常當成常的想顛倒、心顛倒與見顛倒。「相續覆障遮蔽無常」也是註釋傳統常見的分析：身心法迅速相續，使人誤認為有同一事物持續存在。河水染色、牆上數字與連續疼痛的譬喻，是禪師用來拆解這種連續錯覺的教學方法。
6. 出世間道心生起時，同時完成四聖諦的四項作用：遍知苦、斷除集、證悟滅、修習道。英譯原句把「愛的滅去」直接寫成 "samudaya sacca"，容易讓人誤以為愛滅本身就是集諦；更精確地說，愛是集諦，而愛的根除是道智完成「斷集」的作用。
7. "Taṇhā-nirodhā khandha-nirodho" 應就緣起還滅理解為：愛滅之後，不再有未來取蘊的生起。阿羅漢證悟涅槃後，今生由過去業所生的五蘊仍持續到壽命終結；不是證道當下色身立刻消失。
8. 布施、持戒與止禪能成為修道的重要遠因與親依止緣，但不能單獨根除愛；根除相應煩惱是出世間道智的作用。英譯所說 "kamma" 是遠因、"ñāṇa" 是近因，是禪師以《發趣論》緣法呈現修道因果的方式，不應解成善業對解脫毫無價值。
9. 前生緣（purejāta-paccaya）與俱生緣（sahajāta-paccaya）屬《發趣論》的條件分析。眼淨色與可見色先於眼識存在，作為眼識生起的所依與所緣；眼識和相應的受等心所則同時生起。樹根、樹幹、枝葉、影子的逐一配法，是開示採用的譬喻，不是《發趣論》的固定譬喻。
10. 英譯的「聽聞並了解這些內容，下一生便不墮苦趣」沒有注明來源。經典明確保證不再墮入惡趣的是預流者；單純概念上的聽懂，不能直接等同預流道果。若此句意指聞法後建立足以導向預流的正見，便須連同實修與證悟的脈絡理解。
11. "vivaṭṭa-dāna" 直譯為「轉出輪迴的布施」或「導向出離的布施」，屬註釋傳統依布施動機所作的區分；它不是《中部》MN 146 經文中的用語。正文譯作「以超越輪迴為方向的布施」。
12. 盲龜百年浮上海面、偶然穿入單孔木軛的譬喻見《相應部》SN 56.48〈孔隙經〉，用來說明得人身、如來出世及如來所說法與律出現於世的難得。英譯沒有為「梵天界落針恰中人間針尖」注明經號，故不把它判定為同一部經中的譬喻。
13. 眼識、耳識、鼻識與舌識依上座部阿毗達磨都與捨受相應；貪、瞋與憂等通常在後續速行（javana）階段生起。"khippābhiññā" 與 "dandhābhiññā" 分別指速通達與遲通達。修行者實際能直接辨識到哪一階段，仍與定力、觀智及經驗有關，不能只按固定人格類型作絕對判定。
14. 《中部》MN 146 對屠牛譬喻的解釋是：內肉代表六內處，外皮代表六外處，中間的筋腱與繫縛代表喜與貪（nandī-rāga），利刀代表能割斷中間煩惱、結與繫縛的聖慧。經文重點不是摧毀六內外處，而是斷除把兩邊黏合成「我與我所」的喜貪。
15. 《中部》MN 146 在屠牛譬喻後直接列出七覺支：念、擇法、精進、喜、輕安、定、捨。三十七菩提分法的通行分類是四念住、四正勤、四神足、五根、五力、七覺支與八支聖道。說它們「都包含在一次觀照中」，應理解為相應功能在修行中逐漸聚合成熟，不表示每一個世間觀智剎那都已圓滿具足三十七項。
16. 《中部》MN 152〈根修習經〉說，見色、聞聲等時所生的可意、不可意或兩者兼有的反應迅速止息，捨隨即建立。莫哥禪師把這項根門修習與觀受無常、觀捨及捨覺支連結起來；但《中部》MN 146 本身沒有引用《中部》MN 152。
17. 英譯只籠統說《相應部》中有比丘詢問通往涅槃之道，沒有提供經號。巴利經中確有多處以止、觀、念住或八支聖道說明通往無為與涅槃之道；在不能確定禪師所指經文以前，正文不另行指定經號。
18. 《中部》MN 146 的經文結局更具體：第一次教誡後，佛陀以十四日尚未圓滿的月亮作譬喻，說比丘尼眾的志願尚未圓滿，命難陀迦次日再作同樣教誡；第二次教誡後，如十五日滿月，她們的志願已圓滿。五百位比丘尼之中，證量最低者也已是預流者，不再墮惡趣，決定趣向正覺。開示所說「依各自志向而證悟」，應在這項經文結果之內理解。
[04] Nandaka's Exhortation
(18th To 19th December 1961)
[Note: Sayadaw based his talks from the suttas not necessarily the exact serial ways or took all of them as mentioned in the suttas. He only used the points in the suttas to explain the dhammas and about practice.]
I condense the story of Nandaka and the bhikkhunīs told by Sayadaw. It was based on Nandaka's Exhortation, Suttas No.146, Majjhima Nikāya .
T1
The Buddha sent monks to teach the bhikkhunīs regularly. Everyone except Nandaka never willing to give his service. Everytime when his turn arrived, he gave various reasons not to go. Because in some of his past lives as kings they were his consorts.
At the Buddha time many arahants had psychic powers to know people's past lives. Then one day the Buddha asked Ananda who made arrangements to teach the bhikkhunīs. After the Buddha knew the situation and ordered Nandaka to teach the bhikkhunīs.
Concern with the practice of vipassanā, I'll talk about Nandaka and 500 bhikkhunīs. There are 2 types of intimacy. In the past lives one had intimacy with one another. And then in this life one knows each other and become close relationship. He invited them that if they did not understand and not clear about what he said and could ask him. If he asked them they should answer.
He talked about feeling by the sense doors. Here is form (visual object). It is particle element. These particles elements are formed by 8 fundamental elements. These are elements of earth, water, fire, air, color, smell, taste and nutriment.
Are the visual form permanence or impermanence ? It is impermanence. In that which is impermanence easeful (sukha) or stressful (dukkha). It is stressful. And it is fitting to regard what is impermanence, stressful as: This is mine. This is myself. This is what I am? No, Ven. Sir. Why is that?
Because we have already seen it well as it has come to be, with right discernment. Even you all know it before, by hearing again more beneficial.(After this Sayadaw continued to the other 5 sense objects, from sound to idea=dhamma arom)
(After the 6 sense objects, Sayadaw continued to talk about the 6 sense doors) The eye is nicca or anicca and sukha or dukkha? It is anicca and dukkha, Ven. Sir. If anicca and dukkha, can you say, this is mine, this I am and this is myself. No. Ven. Sir, we had practiced and knew this before (The other 5 doors are also in the same way).
(After the 6 sense doors, Sayadaw continued to talk about the 6 consciousness arise from the contact of 6 sense objects and the 6 sense doors)
When the eye meet the form, eye consciousness arise. The eye consciousness is nicca or anicca and sukha or dukkha? It is anicca and dukkha, Ven. Sir. If it is anicca and dukkha, can you say, this is mine, this I am and this is myself. No. Ven. Sir, we had practiced and knew this before (The other 5 consciousness are also in the same way).
Feeling arise from eye consciousness is permanent or impermanent? It is impermanence, Ven. Sir. If impermanent sukha or dukkha? Dukkha, Ven.Sir. If it is anicca and dukkha, can you say, this is mine, this I am and this is myself. No, Ven. Sir. There are 6 kinds of feeling. Feeling arise from the eye, from the ear, from the nose, from the tongue and from the mind door.
Contemplate the impermanence of feeling is come from these Pali Suttas. If you extend them it's 6 kinds. These are only in brief. You can extend more than that, 18 kinds also true(6 sense doors x 3types of feeling=18 ). Nandaka gave examples for his talk. Put oil and wick in a container and then lit the fire. Because of the fire, light arise or appear.
There are 4 objects: oil, wick, fire, light. Feeling arise from the 3 impermanent objects. Therefore feeling also impermanence. Here eye form,eye consciousness and feeling are similar to oil, wick, fire and light. The elements inside the 8 material phenomena are impermanent (form and eye sensitivity). Eye consciousness also impermanence. Feeling arise from them also impermanence.
Therefore can't make feeling become permanence which come from the 3 impermanence. Why? The 3 causes are impermanent. You can say feeling is anicca, dukkha and anatta. If the fire die out, the light has to be die out first, Why is that? Because it has rely on the other 3. In the eye when eye consciousness arise it arise together with feeling.
Contemplate eye consciousness as impermanence. Can you say this is mine, this I am, this is myself. Don't say I saw it. Feeling arise from the eye is by 3 causes. These causes are impermanent, so feeling must be impermanent. As example, a son dies, because the parents themselves are impermanent.
Can you say why it happened to me? If you said this then wrong view had followed you. Then you have permanent perception, knowing and view. With wrong view when a child dies or opposing us, then we are in sorrow, lamentation and stress.
Now, you yourself are impermanent. You all are still alive because of the continuation of the impermanent conditions. Without these continuation you'll die. It is liked stopping the dynamo. If you can't move the conditioned out never see anicca.
Anicca is covered up by continuity. Continuity means continuous replacements from behind. So can't see anicca. The replacements are so quick that can't see the inconstancy. Look at it in this way. Water is flowing from the north to the south direction.
Drop colour paints of white, blue and yellow respectively. Stay a little below of the droppings and watch. The white colour paint flow down the blue one arrive and then the yellow one. If you ask is it the same water? The first water is already flow downwards by the evidence of the colour changes.
If the water is always there then white, blue and yellow paints would never flow downwards. Here also the same way, eye consciousness replacing the feelings. It is not the first feeling, the later feeling. The first seeing disappear and replacing with the later one.
The same seeing means can't overcome the replacement that saying as seeing the same things. Then you can't leave(move) out the relationship. Seeing the same thing is view of permanence. This is the view to painful rebirth. If you want to dispel this view must know the difference of the replacement is one thing and the passing away is another thing.
I'll explain the contemplation of the eye door. On the wall there are the numbers of 1,2,3,4. After you had seen number 1, and you see number 2. After you see number 2 and then you see number 3. If not in this way, you'll only see number 1 continuously. Do you see only number 1?
After number 1 disappear you see number 2. After number 2 disappear you see number 3. In the same way you have to know that after the old ones are passing away and the new ones are arising. If not you can't even count the numbers, number 1 only. The first feeling can't feel the second feeling. We see it passing away, passing away ..etc.
Another seeing here and it also passing away here etc. Can't move away from the place. Contemplate insight here. As an example, pain arise on the body. It is paining. It arises and passes away, another pain arise and pass away. It is passing away that has to replace; it is passing away that it has to replace..etc.
Never forget this point. If you are watching at it, the knowledge of “It is not the same one before; It is not the same one before..etc.” will develop. If you know it is not the same one before, you are seeing the impermanence. It is the method of uncover the continuity(santati) which covering up the anicca.
Nandaka was handling the point of the cause is impermanent, so the result. After sense object, sense door and sense consciousness arise that feeling can happen. Three causes are impermanent, so the result is impermanent. Before the continuity arises, it is impermanent. So contemplate anicca. His instruction was this way. Feeling on seeing, hearing on hearing…etc.
Never take them as permanence. The causes are impermanent and the results are also impermanent. What is the benefit of this way of knowing? During the seeing affection do not arise, clinging, action and birth are not happen. After seeing and follow by knowing which cut off dependent co-arising.
This is not include in the Sutta. Without this point you may ask the question of why they became arahants. If seeing and become wanting, then craving come in and follow the law of nature(dhammaniyama) to birth(jati). If you can contemplate have the benefit to Nibbāna.
Nibbāna become near by contemplation and far away without it. Vedanā nirodha tanha nirodho~ feeling cease so do craving cease……jara-marana nirodho ~ old age and death cease. Becoming a Buddha was cut-off the Dependent Co-arising with the Path Knowledge.
The Four Noble Truths arise together. Impermanence of feeling is dukkha sacca, contemplation knowledge is magga sacca, dying of craving is samudaya sacca, not becoming of birth, old age and death is nirodha sacca.
Tanha nirodha khandha nirodho Nibbānam ~ the cessation of craving is the cessation of the aggregates which is Nibbāna. In the teaching process it is different, but in practice happen together. Finished off the future dukkha to come is Nibbāna. This is the real Nibbāna. Nibbāna has peaceful characteristic. In contemplation eradicate craving and extinguish heat. If craving extinct heat also extinguish.
Is there any dukkha created by it? Without fire the heat also gone. The fire is gone out with the fuel. With fire and fuel it is burning. Who had the experience of without fire and fuel? The one who contemplate. Nibbāna is the job of a knowledge man (nyan) and not an action (kammic action) or kamma. It is the duty of knowledge (nyan).
Therefore, is Nibbāna the way of action or knowledge is evident by this. Action (kamma) is the far cause(upanisaya=decisive support) and knowledge(nyan) is the near cause(magga-paccayo=path condition). The Buddha said that dhamma destroy defilement is the dhamma to Nibbāna. The Path Knowledge destroy kilesa and it companions; birth, old age and death will not come.
The Path Knowledge experience Nibbāna. Magga is nyan. Therefore if you do this job, not necessary to have doubt about can I realize Nibbāna or have any perfection (paramis)? If you can cut off kilesa and you will. Kilesa had been cut off is Nibbāna. Samudaya (craving) forbid Nibbāna. What is the characteristic of samudaya? It has the nature of forbidding(palibodhato).
Therefore if he comes in just forbidding. It can even forbid wholesome matters, even more so for Nibbāna. Only Path Knowledge overcome it. Dāna and samatha can't do it. Even can be given encouragement for the plenty in next life to come. Keeping precepts (sīla) are also for long life. It can interfere in these matters. It can be followed up to the knowledge of change of lineage (gotrabu nyan).
It becomes sure that if you don't kill him (tanha) can't realize Nibbāna. It can do to living beings upside down in the 31 realms of existence. The bhikkhunīs only knew impermanence before. Now Nandaka taught them that impermanence gave birth to impermanence.
The three causes are impermanent and the one result is also impermanent. Take this into your heart. He gave another simile. Tree has root, because of it the tree come into being. After the growth of the tree, its shadow appears.
After the tree is destroyed, the shadow of the tree which is created by it can be survive? Which one is perished first? It's the shadow. Why? Tree still had the characteristic of continuity but the shadow doesn't. Here feeling (vedanā) is liked the shadow. It has been rely on the other three. If it has to be perish, has to be the first one.
I will explain in the way of conditional relations (patthāna). It becomes more profound. The form is happening before-hand(purejata=pre-nascence condition). Eye sensitively also before feeling, therefore purejata. Feeling happen depending on them.
If these two not happen before, is there any contact(phassa)? Then instantly eye consciousness arise. It's pleasant to see it, then feeling arise. These two material phenomena arise before are pre-nascence condition. Mind and feeling are arising together(sahajata=co-nascence condition).
If the two died before could they left behind? When the tree fell the shadow could not survive is become clear. Eye-sensitivity is the root, form is the tree, branches are consciousness and the shadow is feeling. If the tree fell can shadow be existed? The tree is older easy to old and die before.
Explain by way of conditional relations is to dispel your doubt(vicikicca). If you think why it is happening then doubt come in. It will hinder the Path Knowledge. In today talk, 3-causes are impermanent, so that the result is also. You must know this point clear. This instruction is for knowing.
In practice, contemplate as after seeing, it is passing away. If you know directly it is not there and dispel wrong view. After overcoming doubt and by contemplation and know that it is arising here and passing away here. Then it kills wrong view. By way of conditional relations dispel doubt and contemplation of impermanence dispels wrong view.
You must remember this point. After dispel wrong view and doubt by way of teaching the practice can be completed. Without it, impossible. If something happen doubt will come in. In practice no need to use cause and effect. Just only arising here and passing away here.
Not explaining these things before hand and during vipassanā practice it can be a hindrance. Not knowing the causes have doubt and not knowing inconstancy (impermanence) have wrong view and all these will not die out. Any kinds of feeling only has these 3-causes.
People think to know the Four Noble Truths have to work through one by one. It is not so. If you discern anicca, all these are working together. As the simile of a boat crossing a river. Each contemplation involve Four together. By listening and knowing these things not fall into painful rebirth for one life.
T2
Encounter with the Buddha's Teaching was a decisive support condition (upanisaya). These people had done merits to transcend round of existence (vivatta dānas) in this Buddha's dispensation (sasana). (Sayadaw mentioned the past lives of Nandaka & bhikkhunīs). Very long in samsāra is not good. Now, you all are have the supportive conditions of your past lives that met me.
Now, it needs to develop the path conditions(magga paccayo). Don't misuse the chances and opportunities of meeting with the Buddha's Teachings and a good teacher.(From here mentioned the difficulties of born as human beings, encounter the Buddha's Teachings, hearing the teachings on truths(sacca dhammas) and understanding them.
The Buddha compared these with two similes. The first one is dropping a needle from the Brahma World and hitting the other needle in the human world is very difficult. But the above mentioned chances are more difficult than that. The second one is a blind turtle in the ocean come to the ocean surface only once in every hundred years.
There is a wooden yoke with a hole on it, is floating on the ocean water. In these kinds of situations, even one day the turtle's head can catch up in the hole of the wooden yoke. But the above mentioned chances are more difficult than that.)
Now you all come up to this place (mostly from painful rebirths) with a lot of difficulties. If you lost these chances will encounter more difficulties. You come here in your old age(referred to old disciples in the audiences) but with the ignorance father and craving mother wasting all your precious times before. Liked a happy blind and crazy person.
If you continue to do things for the growth of samsāra, you will go back to difficult situation. Don't live your lives carelessly. Try to practice for the knowledge of the khandha. Before done away with your dukkha don't live a cold life. This is foolishness and under the sway of ignorance and craving. Ignorance is wrong knowledge. At the bad side used as knowledge. It covers up the good side.
As example, the knowledge of making atomic bomb(Sayadaw also mentioned the cruelty of meat industry). You all think it as outstanding. Use it in worldly matter is ignorance and transcending the world is wisdom. Under the influence of worldly or wrong knowledge and materially progress as fortunate to development.
In foreign countries the sasana is degenerating and materially or economically develop. May be you think that they are clever. It's not praiseworthy. It is the development of wrong knowledge and degeneration of right knowledge.
Regarding on feeling someone who is sharp wisdom faculty contemplate neutral feeling in seeing. Who has slow faculty can do it later at the active stage. Sharp person at the eye-consciousness and slow person at the later stage of pleasant or unpleasant phenomena.
Whatever it is suitable for contemplation. Sharp witted person (khippabhinna) at eye-conciousness and slow-witted person (dantabinna) at cognitive process such as loba, domanassa ets. It depends on sharp and slow vipassanā faculties. By experienced practice can do it at the eye-consciousness.
(continued the Sutta, the simile of tree and shadow). Feeling (shadow of the tree) arise later, but disappear first. Because it has to depend on others. Whatever feeling arise have to contemplate. Without it greed, anger and delusion arise. If you contemplate they will die away.
Combine all feelings only 3 kinds, with extension 6 kinds and 18 kinds. The benefit of contemplation of feeling is - there is a dead cow. With a sharp carving knife to carve it up. There are skin, muscles and connective tissues between the outer hide and inner flesh. These connect the hide and inner flesh.
After the carving, the hide and the cow separated. The concept of cow disappear or not? These are attached to each other before by skin, muscles and connective tissues. By using the knife of the path factors or enlightenment factors to cut them off. Craving pulls the external base (āyatana) and internal base together.
Therefore the concept of cow not disappear. You don't need to afraid the internal and external bases. Have to be afraid craving which attached to them. It is important to cut off craving. To cut off others also depend on the craving.
It is better to cut off craving directly. You all take things outside as mine, and inside also mine. Attachment to inside and outside is craving. Therefore have to cut off craving. Nandaka talked about the cutting off craving. At the same time bhikkhunīs were listening and contemplating.
By the contemplation of impermanence of feeling, craving can not come in. Let us cutting off the craving of tissues and muscles by enlightenment factors.
In this sutta, talking about the factors of enlightenment only(Bojjhaṅga), without mentioned factors of the path. But note it in this way. Talking about factors of enlightenment is to understand the Noble Truth. Path factors are to arrive Nibbāna.
They are the same idea. Don't take it as differently. If you practice Satipatthanā; the enlightenment factors, the path factors, the powers and the faculties are all included. The 37 Requisites of Enlightenment (Bodhipakkhiya Damma) and including all the mental factors are in it.
Bodhi is nyan (knowledge) and pakkhiya is the groups to know the truth. It's impossible by one only. Only by combination can know the truth, so Bodhipakkhiya. If you ask should we have to do each one of them. All are included in your contemplation of impermanence. In the Sutta mentioned differently and people think you have to do all of them. I will explain them.
As example, contemplate impermanence of feeling; mindfulness (sati), concentration (samādhi), right view (dhammavijaya), effort (viriya), rapture (piti) and tranquility (passadhi) are together with samādhi. To understand the equanimity factors of Bojjhaṅga in this way. When you see impermanence, no wanting and no anger arise. You are contemplating with equanimity of insight (vipassanupekkhā).
Therefore it also includes Upekkhā. Just knowing with impermanence, no pleasant or unpleasant happen and without confusion (moha). The sense object is neutral (Upekkhā). (Outside objects are nothing to do with good or bad, only our reaction to it.) The contemplating mind becomes equanimous insight (vipassanupekkhā). It is insight knowledge and also equanimity.
Where these things come from? It was in the Development of the Faculties (Indriya-bhavana Sutta, Sutta No.152). Only insight knowledge become the groups to know the truth and vipassanā knowledge are the groups on the way to Nibbāna. Like a journey on the way and to the end. Arriving at Path Knowledge become penetration of the truth.
To be enlightened start from the beginning of the process. The cause for enlightenment is vipassanā bodhi. In the Saṁyutta Nikāya, the Buddha answered that (the question was posed by a monk) the way to Nibbāna was vipassanā (Sayadaw gave a talk on this).
Therefore you will finish the journey by insight. In the Mahavagga Saṁyutta, by Satipatthanā practice it becomes bodhi. You don't need to do the Bojjhaṅga specially. It is the Four Satipatthanā Practice. With your knowledge(nyan) to observe and see your khandhas as Dukkha Sacca.
Dependent on the sharpness of your knowledge the phenomena will show itself. In Maha Vagga, the Buddha said if you do the Satipatthanā all included. By changing the name don't think it as not include. Sammā-ditthi means right seeing and dhammavijaya means analytical seeing or not mix-up in seeing.
Both of them are mental factors of wisdom. By doing Satipatthanā all Bojihanga included. The ear listened to the dhamma talk and the mind observed the khandhas. And then the mind become sharp(referred to the bhikkhunīs). In practice also the same.
During contemplation insight knowledge and after become sharper transcendental knowledge. In the end of the talk the bhikkhunīs realized the Dhamma according to each of their aspiration. If your aspiration is low, the desire and effort are small. Higher aspiration of mind reaching higher standard.
Therefore practitioners should correct their mind for ending khandha dukkha in this lift time. Without decisive support conditions and path conditions(upanisaya and magga paccayo) can't end Dukkha .
最後由 Avuso 於 2016-08-13, 21:59 編輯，總共編輯了 1 次。
緣起的相續 - The Continuation of Dependent Arising
緣起的相續
原題： The Continuation of Dependent Arising
開示日期： 1960 年 11 月 15 日
這個身體，是緣起從六根門繼續運作的結果。若知道現象正在生起，便不會落入「一切斷滅、毫無因果」的斷見；若看見現象正在消失，便能驅除認為事物穩固常存的常見；若知道果從因而來，也能驅除斷見。了解緣起諸法的生與滅，錯誤的見解便會脫落。[1]
先除去邪見，再進行觀照，便能體會諸法無常的本性。這也就是中道；中道即八支聖道。
丹岱居士（U Tan Daing，後來成為禪師的親近弟子之一）曾說：「它自己發生，又自己消失。」這句話聽來似乎在說無我，但仍是帶著邪見的日常語言，因為其中沒有因緣。已經除去邪見的人，應當這樣說：「因正在滅去，果也隨之滅去。」
因生起，果也生起；如此便能澄清常見與斷見。依因而生，也隨因滅而滅，這才行於中道。完全沒有預先理解，就想直接觀照，是辦不到的。不了解緣起，便不能除去邪見；佛陀本人也曾指出這一點。[1]
生滅智（udayabbaya-ñāṇa）是在後來才成熟。在此以前，先有兩種知：辨識名色的智，以及辨識因果的智。若沒有這兩種知，修行時仍會夾帶邪見。[2]
邪見強的人，應多觀心；貪愛強的人，應多觀受。依註釋的說法，邪見特別容易依心而深植。觀察自己的心，不必另找一個地方修行。
無論什麼心生起，都是觀禪的所緣；只須在它之後，以觀照之心跟上。以（2）觀（1），整個觀禪的要領就在這裡：（1）是先前生起的心，（2）是隨後觀照的心。每當（1）生起，（2）便隨後觀察，愛與取就沒有機會在後面接續。（1）是無常法，（2）是觀智（vipassanā-ñāṇa）。因此，任何心生起，都要觀察。[3]
有分心（bhavaṅga-citta）你們無法清楚覺察，也不必把它當作實修所緣。應掌握的是：
第一，是生起的心；
第二，是觀照它的心。
敦因居士（U Tun Yin）問：「修行是否必須找一處安靜的地方？」
禪師回答：若不能調伏自己的心，只是換到安靜處也未必有用。觀禪在任何地方都可以進行。有人一面工作，一面修行，也證悟了佛法。若一再延後，死亡卻先到來，就很困難。菩薩成佛前的兩位止禪老師，只因早一些去世，便錯過了聽聞佛陀教導而證悟的機會。[4]
現在說明如何觀察無常。例如，「想吃東西的心」生起；你觀察它時，便發現它已經不在了。但不要把這理解成純粹的「無」之概念（abhāva-paññatti）。如果那個想吃的心尚未滅去，觀照它的心便不能生起，因為兩個心不能在同一剎那並存；前一心滅後，後一心才接著生起。[3]
觀禪所見的是前一法的「已不存在」。我來進一步解釋。一般人不能同時以兩個心活著。以（2）觀（1）時，所見的是（1）已不在；知道前一心已經不存在，就是觀智。
敦因居士說，他對此還不清楚。禪師便說：你現在只活在這個生起的心剎那中。譬如，當想吃的心生起時，你就在那個心剎那中活著。佛陀教人觀察生起的心；觀察時再問：「它仍在嗎？」
觀禪所觀的，是第一個心已不再存在。但不要把它當成抽象的空無概念。若只叫你觀一個從來不存在的東西，那才是「無之概念」；現在叫你觀的，卻是曾經生起而後滅去的真實法。若把先前的法看成仍然存在，便成了常見。眾生只能依每一剎那新生的心而活，不可能依已滅去的心而活。
觀照心生起時，便能知道先前的心已經不存在。因此，觀禪是了知前一法的滅去；若把它觀成仍然存在，就會成為「常」。觀禪要見到的是無常相。這種細緻的辨識能引向涅槃界；觀察若太粗，就看不清楚。
究竟所觀的是「全然沒有」，還是「曾有之法現已沒有」？所觀的是後者：了知「有過，而今沒有」。若叫你觀純粹的虛無，便只是概念；實修則是觀察真實生起之法從有至無。[5]
英譯稿把這稱作 "tissari paññatti"，並譯為「半概念」：也就是從存在到不存在。觀察一法從有至無，「人」的概念便會消退。註釋書也以「生起之後不再存在，所以無常」來說明：
禪師所說 tissari paññatti 的意思，是觀察已生之法的不復存在：先前生起的法，現在已經滅去。這就是生起與消逝，也就是生滅智。所謂不能同時以兩個心活著，意思正是：一個心生起後必須滅去，下一個心才能生起。
最初我說「以（2）觀（1）」；理解以後，還要再說得精確些：「以（2）觀察（1）已經不存在。」人們談十種觀智或十六種觀智，但到最後，都離不開以後起之智觀察先前法的無常。[6]
成佛的關鍵就在「受」與「愛」之間：不要讓愛在受之後介入。禪師說，歷史上在印度出現的是作為世俗施設的「佛陀」；就修行的究竟意義而言，真正的佛、真正的覺悟，就在受之後不讓愛接續的智慧中生起。這是一種修行語言，不是另立一位「究竟佛」。[7]
道（magga）能截斷造作後有的業。預流道（sotāpatti-magga）截斷能導向苦趣生有（duggati-upapattibhava）的業，使它不再於未來成熟為苦趣投生。[8]
因此，佛陀在 《中部》MN 57〈狗行者經〉（Kukkuravatika Sutta）中說明四類業：黑業黑報、白業白報、黑白業黑白報，以及非黑非白、導向業盡的業。從各階段觀智直到出世間道智，禪師把它歸入第四類：它不以製造新的黑白果報為目的，而導向一切業的止息。[8]
中文譯校說明
1.「由生起除斷見、由滅去除常見」是禪師以緣起說明中道的教學方式。更完整地說：見到現象依因緣生，否定無因無果的斷滅論；見到所生法必然滅，否定有永恆實體的常論。只見「生」或只見「滅」本身，若缺少因緣與無我的正見，仍可能被錯誤解讀。
2. 名色分別智與緣攝受智是上座部註釋所列觀智的前行階段；生滅智則是觀察諸行生滅的成熟觀智。英譯說「沒有這兩種知便是帶邪見修行」，旨在強調先建立因果與名色正見，不應理解為尚未能精細分析者所作的一切念住練習都必然無效。
3. 「兩個心不能同時生起」依上座部阿毗達磨的心剎那相續模型而說；觀照心以剛滅去的前一心為近取所緣。日常所說「我正在看著自己的心」只是相續語言，不表示有一個恆常的觀察者。觀照心本身也屬有為法，同樣無常。
4. 菩薩的兩位老師是阿羅邏迦蘭（Āḷāra Kālāma）與鬱陀迦羅摩子（Uddaka Rāmaputta）。依 《中部》MN 26〈聖求經〉，佛陀成道後本想先向二人說法，卻得知他們分別在七日前與前一晚去世；他們錯過的是聽聞新證佛陀教法的機會，不是原本即將自行成佛。
5. "abhāva-paññatti" 是「不存在」的概念施設；觀智所緣則是實際生起之有為法的壞滅。英譯的 "tissari paññatti" 未能在通行巴利辭典與主要經論中確認，正文因此保留原拼法，不把它當作標準術語。「半概念」是英譯者所加的解釋。原稿偈句 "Hutvā abhāvattena aniccaṁ" 已依《清淨道論》常見句式校為 "Hutvā abhāvaṭṭhena aniccā"，意為「既有之後歸於無，故無常」。
6. 上座部各系統對觀智數目的列法不同，常見有十觀智與十六觀智等綱目。禪師不是否定各階段的差別，而是把它們共同的實修核心歸納為：以後起之智如實知先前有為法的變化與滅去。
7. 「真正的究竟佛在受與愛之間生起」是莫哥禪師的警策語，意思是以覺照阻止「受緣愛」繼續轉動。歷史佛陀與佛寶不能因此被說成只是概念；「究竟」在此著重當下覺悟的功能。
8. 預流道根除導致苦趣的見惑，預流者因此決定不墮惡趣；這不等於過去所造的一切業在物理意義上被消滅。《中部》MN 57 的第四種業是「非黑非白、非黑非白報、導向業盡之業」，經文把它說成捨棄前三類業的思；把觀智至道智都納入此類，是上座部修行解釋。
[05] The Continuation of Dependent Arising
(15th November 1960)
This body is the continuation of dependent arising from the 6-sense doors. If you know the arising phenomena will dispel annihilation. If you see the disappearing of phenomena dispel the stability view of permanence, knowing that the results are coming from the causes dispel view of annihilation.
Understanding the process of dependent arising is the arising & passing away of phenomena wrong views fall off. After dispelling wrong view and practice will appreciate impermanent nature. It's also in the middle way. The middle way is the Noble Eight Fold Path.
As U Tan Daing's saying (later became one of his closed disciples), it happened by itself and gone by itself seems like a not-self nature. It's still a colloquial language with wrong view. The usage by one who has dispelled wrong view is the causes are passing away and also the results are.
The causes are arising and so do the results are. Then it clears up views of permanence and annihilation. Arising by causes and passing way by causes is on the middle way. Contemplation without any knowledge before-hand is impossible. Without understanding the dependent arising never dispel wrong view.
This was mentioned by the Buddha himself. The knowledge of rise and fall (udayabbaya&ānam) will come later. Before it there are two other knowledge. The knowledge of mind & form and the knowledge of cause & effect. Without these knowledge is practicing with wrong view.
To give up wrong view should contemplate the mind; for craving contemplate feeling. According to the commentary, wrong view is mostly ingrained in the mind. By observing one's own mind no need to find a place for practice.
Whatever mind state arise it is the object of insight. Only need to follow by contemplation. Observe (1) with (2). This is the whole vipassanā. Every (1) arising and following with (2), then no craving and clinging can follow behind. (1) is anicca and (2) is vipassanā knowledge(nyan).
Contemplate every mind arise. You can't know the bhavanga citta (life-continuum) and also not necessary. (1) is the mind arising (2) is the observing mind.(U Tun Yin, a disciple, asked Sayadaw, is it necessary to find a quiet place for practice?)(Sayadaw answered that if he would not control his mind he can) Practicing vipassanā can be contemplated anywhere.
Some were doing their jobs and achieved realization. If you delay your practice and death come earlier will be difficult. As an example, the two samatha teachers of the Bodhisatta died a little earlier that missed the chances for enlightenment.
(Sayadaw continued to explain how to contemplate impermanence.) Example, the mind of wanting to eat arise and when you contemplate it , you see that it's not there anymore. Don't take it as the concept of nothingness (abhava pa&&atti).
Without the wanting to eat mind cease, the observing mind can't arise. vipassanā is to see the non-existence. I'll explain it. People are saying as seeing impermanence. We know that a man can't alive with 2 minds. Contemplate (1) with (2) and seeing that (1) is not there anymore.
This is contemplating non-existence. We know the earlier mind was not there is insight knowledge (vipassanā nyan). (U Tun Yin said to Sayadaw that it was not clear to him.) Now, you are alive with this mind moment. Alive with the wanting to eat mind.
The Buddha asked to observe this mind. When you observe and is it there? vipassanā means contemplate the non-existence. Non-existence of the first mind. But don't take it as a concept. Not exist is nothingness concept. Asking you to contemplate the non-existence is true.
If you contemplate the existence then it becomes permanence. A man alive with each arising mind, not with the passing away mind and impossible nature. When the observing mind come in seeing the non-existence. vipassanā means to observe the non-existence. If you observe the existence it becomes permanence (nicca). vipassanā is to see the impermanent characteristics.
This refinement is leading to Nibbāna element. If it is, coarse can't see it. Is it contemplate the totally non-existence or the non-existence of the existence? It's knowing the non-existence of the existence. If I ask you to contemplate nothingness then become a concept. It's called tissari pannatti ~ half concept.
By contemplating the existence to non-existence that the concept of a person disappear. Commentary also explained in this way. (Sayadaw recited the Pali verse) Hutava~after arising, abhavattena ~ and not exist, aniccam~is impermenent. (Hutava abhavattena aniccam)(After arising and not exist is impermanent).
Therefore observe the existence to non-existence. Observe oneself dies and oneself not exists or oneself dies and totally disappears. The higher insight knowledge also observe (1) with (2). If you don't know the Satipatthanā, then never mind. Can observe the (1) with (2) is enough.
The meaning of tissari pa&&atti is the contemplation of the non-existence dhamma. Contemplate the non-existence of the arising dhamma. Tissari - That arising dhamma, Pa&&atti - of non-existence. It's arising & passing away. It's called udayabbaya nyan.
The meaning of can't alive with 2-minds is after arising has to passing away. At first I said contemplate (1) with (2). After you understand it, I have to say again to contemplate the non-existence of (1) with (2). People are talking about 10-insight knowledge or 16-insight knowledge.
But in the end all are contemplating (1) with (2). To become a Buddha was between feeling and craving. Don't let craving come in. The Buddha was arisen not in India. It was the concept Buddha. The real paramattha Buddha was between feeling and craving. The Path (magga) is cutting actions (kamma).
The Path of Stream Entry (sotāpatti magga) is cutting all the kammas to painful rebirths (dugati bhava). Therefore the Buddha delivered on the 4-types of kamma in The Kukuravati Sutta. Neither black nor white kammas are from all the insight knowledge to Path Knowledge. (See Kukuravati Sutta, Majjhima Nikāya)
原題： The Continuation of Dependent Arising
開示日期： 1960 年 11 月 15 日
這個身體，是緣起從六根門繼續運作的結果。若知道現象正在生起，便不會落入「一切斷滅、毫無因果」的斷見；若看見現象正在消失，便能驅除認為事物穩固常存的常見；若知道果從因而來，也能驅除斷見。了解緣起諸法的生與滅，錯誤的見解便會脫落。[1]
先除去邪見，再進行觀照，便能體會諸法無常的本性。這也就是中道；中道即八支聖道。
丹岱居士（U Tan Daing，後來成為禪師的親近弟子之一）曾說：「它自己發生，又自己消失。」這句話聽來似乎在說無我，但仍是帶著邪見的日常語言，因為其中沒有因緣。已經除去邪見的人，應當這樣說：「因正在滅去，果也隨之滅去。」
因生起，果也生起；如此便能澄清常見與斷見。依因而生，也隨因滅而滅，這才行於中道。完全沒有預先理解，就想直接觀照，是辦不到的。不了解緣起，便不能除去邪見；佛陀本人也曾指出這一點。[1]
生滅智（udayabbaya-ñāṇa）是在後來才成熟。在此以前，先有兩種知：辨識名色的智，以及辨識因果的智。若沒有這兩種知，修行時仍會夾帶邪見。[2]
邪見強的人，應多觀心；貪愛強的人，應多觀受。依註釋的說法，邪見特別容易依心而深植。觀察自己的心，不必另找一個地方修行。
無論什麼心生起，都是觀禪的所緣；只須在它之後，以觀照之心跟上。以（2）觀（1），整個觀禪的要領就在這裡：（1）是先前生起的心，（2）是隨後觀照的心。每當（1）生起，（2）便隨後觀察，愛與取就沒有機會在後面接續。（1）是無常法，（2）是觀智（vipassanā-ñāṇa）。因此，任何心生起，都要觀察。[3]
有分心（bhavaṅga-citta）你們無法清楚覺察，也不必把它當作實修所緣。應掌握的是：
第一，是生起的心；
第二，是觀照它的心。
敦因居士（U Tun Yin）問：「修行是否必須找一處安靜的地方？」
禪師回答：若不能調伏自己的心，只是換到安靜處也未必有用。觀禪在任何地方都可以進行。有人一面工作，一面修行，也證悟了佛法。若一再延後，死亡卻先到來，就很困難。菩薩成佛前的兩位止禪老師，只因早一些去世，便錯過了聽聞佛陀教導而證悟的機會。[4]
現在說明如何觀察無常。例如，「想吃東西的心」生起；你觀察它時，便發現它已經不在了。但不要把這理解成純粹的「無」之概念（abhāva-paññatti）。如果那個想吃的心尚未滅去，觀照它的心便不能生起，因為兩個心不能在同一剎那並存；前一心滅後，後一心才接著生起。[3]
觀禪所見的是前一法的「已不存在」。我來進一步解釋。一般人不能同時以兩個心活著。以（2）觀（1）時，所見的是（1）已不在；知道前一心已經不存在，就是觀智。
敦因居士說，他對此還不清楚。禪師便說：你現在只活在這個生起的心剎那中。譬如，當想吃的心生起時，你就在那個心剎那中活著。佛陀教人觀察生起的心；觀察時再問：「它仍在嗎？」
觀禪所觀的，是第一個心已不再存在。但不要把它當成抽象的空無概念。若只叫你觀一個從來不存在的東西，那才是「無之概念」；現在叫你觀的，卻是曾經生起而後滅去的真實法。若把先前的法看成仍然存在，便成了常見。眾生只能依每一剎那新生的心而活，不可能依已滅去的心而活。
觀照心生起時，便能知道先前的心已經不存在。因此，觀禪是了知前一法的滅去；若把它觀成仍然存在，就會成為「常」。觀禪要見到的是無常相。這種細緻的辨識能引向涅槃界；觀察若太粗，就看不清楚。
究竟所觀的是「全然沒有」，還是「曾有之法現已沒有」？所觀的是後者：了知「有過，而今沒有」。若叫你觀純粹的虛無，便只是概念；實修則是觀察真實生起之法從有至無。[5]
英譯稿把這稱作 "tissari paññatti"，並譯為「半概念」：也就是從存在到不存在。觀察一法從有至無，「人」的概念便會消退。註釋書也以「生起之後不再存在，所以無常」來說明：
所以，要觀察「從有至無」。禪師以強烈的口吻說：要觀察「自己在死去、自己不復存在」；其義不是有一個實體的「我」被毀滅，而是被誤認為我的心法，生起後即滅。更高階的觀智，仍然不離以（2）觀（1）。即使不知道四念住的分類名稱也不要緊；能以後起的觀照心，如實知道先前生起之法已滅，便掌握了要領。Hutvā abhāvaṭṭhena aniccā
生起之後歸於不存在，故為無常。[5]
禪師所說 tissari paññatti 的意思，是觀察已生之法的不復存在：先前生起的法，現在已經滅去。這就是生起與消逝，也就是生滅智。所謂不能同時以兩個心活著，意思正是：一個心生起後必須滅去，下一個心才能生起。
最初我說「以（2）觀（1）」；理解以後，還要再說得精確些：「以（2）觀察（1）已經不存在。」人們談十種觀智或十六種觀智，但到最後，都離不開以後起之智觀察先前法的無常。[6]
成佛的關鍵就在「受」與「愛」之間：不要讓愛在受之後介入。禪師說，歷史上在印度出現的是作為世俗施設的「佛陀」；就修行的究竟意義而言，真正的佛、真正的覺悟，就在受之後不讓愛接續的智慧中生起。這是一種修行語言，不是另立一位「究竟佛」。[7]
道（magga）能截斷造作後有的業。預流道（sotāpatti-magga）截斷能導向苦趣生有（duggati-upapattibhava）的業，使它不再於未來成熟為苦趣投生。[8]
因此，佛陀在 《中部》MN 57〈狗行者經〉（Kukkuravatika Sutta）中說明四類業：黑業黑報、白業白報、黑白業黑白報，以及非黑非白、導向業盡的業。從各階段觀智直到出世間道智，禪師把它歸入第四類：它不以製造新的黑白果報為目的，而導向一切業的止息。[8]
中文譯校說明
1.「由生起除斷見、由滅去除常見」是禪師以緣起說明中道的教學方式。更完整地說：見到現象依因緣生，否定無因無果的斷滅論；見到所生法必然滅，否定有永恆實體的常論。只見「生」或只見「滅」本身，若缺少因緣與無我的正見，仍可能被錯誤解讀。
2. 名色分別智與緣攝受智是上座部註釋所列觀智的前行階段；生滅智則是觀察諸行生滅的成熟觀智。英譯說「沒有這兩種知便是帶邪見修行」，旨在強調先建立因果與名色正見，不應理解為尚未能精細分析者所作的一切念住練習都必然無效。
3. 「兩個心不能同時生起」依上座部阿毗達磨的心剎那相續模型而說；觀照心以剛滅去的前一心為近取所緣。日常所說「我正在看著自己的心」只是相續語言，不表示有一個恆常的觀察者。觀照心本身也屬有為法，同樣無常。
4. 菩薩的兩位老師是阿羅邏迦蘭（Āḷāra Kālāma）與鬱陀迦羅摩子（Uddaka Rāmaputta）。依 《中部》MN 26〈聖求經〉，佛陀成道後本想先向二人說法，卻得知他們分別在七日前與前一晚去世；他們錯過的是聽聞新證佛陀教法的機會，不是原本即將自行成佛。
5. "abhāva-paññatti" 是「不存在」的概念施設；觀智所緣則是實際生起之有為法的壞滅。英譯的 "tissari paññatti" 未能在通行巴利辭典與主要經論中確認，正文因此保留原拼法，不把它當作標準術語。「半概念」是英譯者所加的解釋。原稿偈句 "Hutvā abhāvattena aniccaṁ" 已依《清淨道論》常見句式校為 "Hutvā abhāvaṭṭhena aniccā"，意為「既有之後歸於無，故無常」。
6. 上座部各系統對觀智數目的列法不同，常見有十觀智與十六觀智等綱目。禪師不是否定各階段的差別，而是把它們共同的實修核心歸納為：以後起之智如實知先前有為法的變化與滅去。
7. 「真正的究竟佛在受與愛之間生起」是莫哥禪師的警策語，意思是以覺照阻止「受緣愛」繼續轉動。歷史佛陀與佛寶不能因此被說成只是概念；「究竟」在此著重當下覺悟的功能。
8. 預流道根除導致苦趣的見惑，預流者因此決定不墮惡趣；這不等於過去所造的一切業在物理意義上被消滅。《中部》MN 57 的第四種業是「非黑非白、非黑非白報、導向業盡之業」，經文把它說成捨棄前三類業的思；把觀智至道智都納入此類，是上座部修行解釋。
[05] The Continuation of Dependent Arising
(15th November 1960)
This body is the continuation of dependent arising from the 6-sense doors. If you know the arising phenomena will dispel annihilation. If you see the disappearing of phenomena dispel the stability view of permanence, knowing that the results are coming from the causes dispel view of annihilation.
Understanding the process of dependent arising is the arising & passing away of phenomena wrong views fall off. After dispelling wrong view and practice will appreciate impermanent nature. It's also in the middle way. The middle way is the Noble Eight Fold Path.
As U Tan Daing's saying (later became one of his closed disciples), it happened by itself and gone by itself seems like a not-self nature. It's still a colloquial language with wrong view. The usage by one who has dispelled wrong view is the causes are passing away and also the results are.
The causes are arising and so do the results are. Then it clears up views of permanence and annihilation. Arising by causes and passing way by causes is on the middle way. Contemplation without any knowledge before-hand is impossible. Without understanding the dependent arising never dispel wrong view.
This was mentioned by the Buddha himself. The knowledge of rise and fall (udayabbaya&ānam) will come later. Before it there are two other knowledge. The knowledge of mind & form and the knowledge of cause & effect. Without these knowledge is practicing with wrong view.
To give up wrong view should contemplate the mind; for craving contemplate feeling. According to the commentary, wrong view is mostly ingrained in the mind. By observing one's own mind no need to find a place for practice.
Whatever mind state arise it is the object of insight. Only need to follow by contemplation. Observe (1) with (2). This is the whole vipassanā. Every (1) arising and following with (2), then no craving and clinging can follow behind. (1) is anicca and (2) is vipassanā knowledge(nyan).
Contemplate every mind arise. You can't know the bhavanga citta (life-continuum) and also not necessary. (1) is the mind arising (2) is the observing mind.(U Tun Yin, a disciple, asked Sayadaw, is it necessary to find a quiet place for practice?)(Sayadaw answered that if he would not control his mind he can) Practicing vipassanā can be contemplated anywhere.
Some were doing their jobs and achieved realization. If you delay your practice and death come earlier will be difficult. As an example, the two samatha teachers of the Bodhisatta died a little earlier that missed the chances for enlightenment.
(Sayadaw continued to explain how to contemplate impermanence.) Example, the mind of wanting to eat arise and when you contemplate it , you see that it's not there anymore. Don't take it as the concept of nothingness (abhava pa&&atti).
Without the wanting to eat mind cease, the observing mind can't arise. vipassanā is to see the non-existence. I'll explain it. People are saying as seeing impermanence. We know that a man can't alive with 2 minds. Contemplate (1) with (2) and seeing that (1) is not there anymore.
This is contemplating non-existence. We know the earlier mind was not there is insight knowledge (vipassanā nyan). (U Tun Yin said to Sayadaw that it was not clear to him.) Now, you are alive with this mind moment. Alive with the wanting to eat mind.
The Buddha asked to observe this mind. When you observe and is it there? vipassanā means contemplate the non-existence. Non-existence of the first mind. But don't take it as a concept. Not exist is nothingness concept. Asking you to contemplate the non-existence is true.
If you contemplate the existence then it becomes permanence. A man alive with each arising mind, not with the passing away mind and impossible nature. When the observing mind come in seeing the non-existence. vipassanā means to observe the non-existence. If you observe the existence it becomes permanence (nicca). vipassanā is to see the impermanent characteristics.
This refinement is leading to Nibbāna element. If it is, coarse can't see it. Is it contemplate the totally non-existence or the non-existence of the existence? It's knowing the non-existence of the existence. If I ask you to contemplate nothingness then become a concept. It's called tissari pannatti ~ half concept.
By contemplating the existence to non-existence that the concept of a person disappear. Commentary also explained in this way. (Sayadaw recited the Pali verse) Hutava~after arising, abhavattena ~ and not exist, aniccam~is impermenent. (Hutava abhavattena aniccam)(After arising and not exist is impermanent).
Therefore observe the existence to non-existence. Observe oneself dies and oneself not exists or oneself dies and totally disappears. The higher insight knowledge also observe (1) with (2). If you don't know the Satipatthanā, then never mind. Can observe the (1) with (2) is enough.
The meaning of tissari pa&&atti is the contemplation of the non-existence dhamma. Contemplate the non-existence of the arising dhamma. Tissari - That arising dhamma, Pa&&atti - of non-existence. It's arising & passing away. It's called udayabbaya nyan.
The meaning of can't alive with 2-minds is after arising has to passing away. At first I said contemplate (1) with (2). After you understand it, I have to say again to contemplate the non-existence of (1) with (2). People are talking about 10-insight knowledge or 16-insight knowledge.
But in the end all are contemplating (1) with (2). To become a Buddha was between feeling and craving. Don't let craving come in. The Buddha was arisen not in India. It was the concept Buddha. The real paramattha Buddha was between feeling and craving. The Path (magga) is cutting actions (kamma).
The Path of Stream Entry (sotāpatti magga) is cutting all the kammas to painful rebirths (dugati bhava). Therefore the Buddha delivered on the 4-types of kamma in The Kukuravati Sutta. Neither black nor white kammas are from all the insight knowledge to Path Knowledge. (See Kukuravati Sutta, Majjhima Nikāya)
最後由 Avuso 於 2016-08-13, 22:00 編輯，總共編輯了 1 次。
念住所緣與觀照心 - Satipaṭṭhāna Objects and the Contemplative Mind
念住所緣與觀照心
原題： Satipaṭṭhāna Objects and the Contemplative Mind
開示日期： 1961 年 9 月 16 日
佛陀基於三種情形說法：有人請問而說；無人請問、純由悲心而說；以及因某件事件或情境而說。出於悲心主動開示，並不須等待有人請問。因事件而說的例子，則是佛陀兩方的親族為灌溉用水爭執；佛陀因那個情境而前往教誡。英譯稿又提到，佛陀曾未待請問而說「愚者與智者」的開示。[1]
佛陀最不贊同的，就是眾生再取得一副蘊身；若有人不再取得未來諸蘊，這才最令佛陀欣慰。
由於過去的無明與行，今生有了結生識、名色、內六處、觸與受，也就是有了五蘊：
經中說有三種受生起：樂受、苦受與不苦不樂受。只在教理上知道這三種，是知遍知（ñāta-pariññā）；真正對生起之受反覆審察，是審察遍知（tīraṇa-pariññā）。在實修中，哪一種受生起，就應在它生起時知道並觀察它。唯有審察遍知得到發展，才可能成熟為斷遍知（pahāna-pariññā），完成對煩惱的捨斷。[3]
無論什麼現象生起，都要知道並觀察。當觀照心生起時，先前被觀察的現象已經滅去。為什麼這樣說？因為在同一個心剎那中，不會有兩個不同的受同時生起。[4]
被觀察之受正在生起時，屬於後一心剎那的觀照受尚未生起。禪師舉例說，被觀察的可能是樂受，而觀照心則與捨受相應；兩者不能同時出現。所觀之受已顯示無常，後起的觀照心則是另一個有條件生起的行法（saṅkhāra）。於是，是後起的行法在觀察先前行法的無常。[4]
這裡必須正確理解 "saṅkhāra"。凡依條件生起的有為法，都可以在廣義上稱為行法；所以觀照心也不是恆常的觀察者。先前之法的消失是無常；後起的觀照心本身亦是生起的行法，同樣無常。[5]
法在這裡生起；你回頭觀察時，它已經消失。前一法的滅與後一觀照心的生，在相續中緊接著發生。若我不把這點說清楚，禪修者會怎樣？他們可能認為觀照心是固定、常住的，彷彿有「我的心一直安住在所緣上」。如此便會落入常見（sassata-diṭṭhi）。
所觀照的心是行，是無常；被觀照的現象也是行，也是無常。若未先澄清邪見，觀禪便無法朝正確方向成熟。佛陀最擔心的，正是眾生不能除去邪見。有時你們說自己正在觀察，卻見不到無常；這時觀照心彷彿成了一個恆常的東西。
要以一個有為、無常的觀照心，觀察另一個有為法的無常。這項法義雖細緻，卻非常重要。否則，被觀的所緣（ārammaṇa）是無常，能取所緣的心（ārammaṇika）卻被誤認為恆常；帶著這種邪見修行，就不能成功。
《清淨道論》說：
邪見尚在，預流道便不能生起。因此，老師非常重要。喬達摩佛屬於壽量較短時代的佛陀，所以為後世留下大量法教。
此處還須說得更清楚：作為行法的觀照心，是在被觀的另一行法顯示無常時，對它進行觀察。
譬如一隻老鼠從門口跑進來。你是在牠進門以前看見，還是在牠進來以後看見？是在進來以後才看見。老鼠尚未進入時，你並沒有正在看牠；牠出現之後，見到牠的心才生起。
觀察身心也一樣。法先生起，你才看見或知道它；被觀察的法顯示無常，後起的觀照心則是另一個依緣生起的行法。不要把後者誤認為躲在變化背後、永遠不變的「我」。
中文譯校說明
1. 英譯把佛陀說法概括為受請而說、由悲心主動說、因事件而說三類，但未注明分類出處。「兩族爭水」指釋迦族與拘利族為盧奚多河水爭執的註釋故事；「愚者與智者」可能指《中部》MN 129〈愚賢經〉一類教說，原稿沒有給出經號，故正文不作確定判定。
2. 緣起支在經中以「此有故彼有」呈現條件次第，不表示所有支分都在同一剎那俱生。依阿毗達磨，結生心剎那中，識與若干名法、業生色及相應觸受可以俱生；六處的完整發展及後續六門觸受則另有時序。英譯的「從識到受實際上同時發生」過於概括，正文已改成「相互依存或同一心剎那俱生」。
3. 三種遍知（pariññā）是註釋傳統的分析：知遍知正確認識所緣的特相等；審察遍知以無常、苦、無我等方式審察；斷遍知則隨觀智成熟而捨斷對諸行的常想等。它們不是三種受本身，也不是只聽見三受名稱就已完成知遍知。
4. 依上座部阿毗達磨，一個心剎那只有一個受心所；前一受與後一觀照心相應的受不在同一剎那並存。但「被觀察的一定是樂受、觀照心一定是捨受」只是本講採用的例子，不能推廣為所有觀照：觀照心的受可依具體心態與修行階段而異。
5. "saṅkhāra" 有多種語境：可指緣起的「行」、五蘊的「行蘊」，也可廣指一切有為行。此處「觀照心是行」採廣義，重點是它依條件生滅，不是一個常住主體。《清淨道論》的完整語境以「諸行觀察諸行」否定有一個人或自我在修觀；不是說沒有心與智慧的因果作用。
6. 《中部》MN 38 中，薩帝主張「正是這同一個識在輪迴流轉，不是別的」。佛陀指出識依條件而生，離開相應條件便沒有識的生起。英譯把他的主張簡化成「除識外其他法都滅」，正文已按經義修正。
[06] Satipatham Objects and the Contemplative Mind
(16th September 1961)
The Buddha gave a talk for 3 reasons. By requesting, not requesting by anyone and depending on the events and situations. Just by compassion gave a teaching without anyone request. This is nothing to do with suitable or unsuitable situations. As an example for the depending on a situation was the quarrel between his 2-sides of relatives for water problem. Without any request he gave the Fool & the Wise discourse. The Buddha had the most disapproving attitude for getting another khandha(rebirth). It would make him happiest if someone did not having it. In the past, because of ignorance and volitional formation, in this life we had rebirth consciousness, mind/body, internal bases, contact, feeling or the 5-khandhas (avijjā->saṅkhārā ->vinnānam->nāmarūpam->salāyatanam->phassa->Vedanā). In suttas described as a series. In reality it is happening together (from vinnānam to Vedanā=5-khandhas).In suttas described as a series. In reality it is happening together (from vinnānam to Vedanā=5-khandhas). In the suttas mentioned 3-types of feeling arise. This is intellectual knowledge (&āta prinna).The real thing is contemplation (Tirana parinna). In practice only each feeling is arising and must know it when arise.Only with Tirana pari&&a that pahana parinna (abandoning of defilement) can be possible. Whatever arising, know it and observe it. When the observing mind come in , the arising phenomena already pass away. Why I say this? Because two feelings can't happen at the same time. During the observed feeling arising, the observing feeling can't arise. Two feelings can't appear together. Why? The arising feeling is pleasant feeling and the observing mind is neutral feeling. The observed feeling is anicca, and the observing mind is is saṅkhārā. Saṅkhārā observes the anicca. The arising dhamma or saṅkhārā (observing mind) is observing the passing away dhamma. (Here it’s important to understand the term saṅkhārā. Whatever arising dhamma is saṅkhārā arise by conditions)
Saṅkhārā observes the anicca. Passing away is annica. The arising dhamma is saṅkhārā. Here it's arising, when you look at it and already disappeared. The disappearance and the arising mind or observing mind meet together. If I don't explain this, what happen to the yogis. They will think the contemplative mind (observing mind) is constant or permanent. As like saying my mind is fixing on the object become permanent view (sasata ditthi). The contemplative mind is saṅkhārā anicca and also the arising dhamma (both of them are saṅkhārā anicca). Without dispelling wrong view first, vipassanā; become fruitless (Sayadaw in many his talks emphasized this important point very often. We had many evidences from the Buddha time to the present yogis.). The Buddha concerned about was people could not dispel wrong views. Sometime you are saying that we are observing but can't see impermanence. It seems that the observing mind is permanent. Contemplate the anicca with saṅkhārā. This dhamma is quite difficult but also very true. If not the objects (arammana) are anicca and the observing mind (arammanika) is nicca. Practice with this wrong view can't succeed.In Visuddhimagga commentary- saṅkhārā dhamma contemplate the saṅkhārā dhamma-saṅkhāre saṅkhārā vipassanti. In this way wrong view can be fall off from both sides. If not it will be like Sarti monk who had permanent wrong view. He took all other dhammas except consciousness were passing away. With wrong view sotāpatti magga can't arise. Therefore teacher is important. Gautama Buddha was a short life span Buddha so he left a lot of dhamma teachings behind him for the later generations. Need to be made more clearance here. When the object of saṅkhārā showing anicca, the observing mind saṅkhārā is observing it. An example is a rat comes in from the entrance door, do you see it before entering or after entering? You see it after entering. Here also the same. The dhamma arise and you see it or know it. Before the rat comes in you are not looking at it. After the rat comes in and the seeing mind arise. The observed object is anicca, and the observing mind is saṅkhārā.
原題： Satipaṭṭhāna Objects and the Contemplative Mind
開示日期： 1961 年 9 月 16 日
佛陀基於三種情形說法：有人請問而說；無人請問、純由悲心而說；以及因某件事件或情境而說。出於悲心主動開示，並不須等待有人請問。因事件而說的例子，則是佛陀兩方的親族為灌溉用水爭執；佛陀因那個情境而前往教誡。英譯稿又提到，佛陀曾未待請問而說「愚者與智者」的開示。[1]
佛陀最不贊同的，就是眾生再取得一副蘊身；若有人不再取得未來諸蘊，這才最令佛陀欣慰。
由於過去的無明與行，今生有了結生識、名色、內六處、觸與受，也就是有了五蘊：
經中為了說明條件關係，把它們依次排列；在實際的身心過程中，從識、名色到觸、受的多項現象，則以相互依存或同一心剎那俱生的方式運作。以五蘊來說，它們並不是五個各自孤立、慢慢排隊出現的東西。[2]Avijjā → saṅkhāra → viññāṇa → nāmarūpa → saḷāyatana → phassa → vedanā
無明 → 行 → 識 → 名色 → 六處 → 觸 → 受
經中說有三種受生起：樂受、苦受與不苦不樂受。只在教理上知道這三種，是知遍知（ñāta-pariññā）；真正對生起之受反覆審察，是審察遍知（tīraṇa-pariññā）。在實修中，哪一種受生起，就應在它生起時知道並觀察它。唯有審察遍知得到發展，才可能成熟為斷遍知（pahāna-pariññā），完成對煩惱的捨斷。[3]
無論什麼現象生起，都要知道並觀察。當觀照心生起時，先前被觀察的現象已經滅去。為什麼這樣說？因為在同一個心剎那中，不會有兩個不同的受同時生起。[4]
被觀察之受正在生起時，屬於後一心剎那的觀照受尚未生起。禪師舉例說，被觀察的可能是樂受，而觀照心則與捨受相應；兩者不能同時出現。所觀之受已顯示無常，後起的觀照心則是另一個有條件生起的行法（saṅkhāra）。於是，是後起的行法在觀察先前行法的無常。[4]
這裡必須正確理解 "saṅkhāra"。凡依條件生起的有為法，都可以在廣義上稱為行法；所以觀照心也不是恆常的觀察者。先前之法的消失是無常；後起的觀照心本身亦是生起的行法，同樣無常。[5]
法在這裡生起；你回頭觀察時，它已經消失。前一法的滅與後一觀照心的生，在相續中緊接著發生。若我不把這點說清楚，禪修者會怎樣？他們可能認為觀照心是固定、常住的，彷彿有「我的心一直安住在所緣上」。如此便會落入常見（sassata-diṭṭhi）。
所觀照的心是行，是無常；被觀照的現象也是行，也是無常。若未先澄清邪見，觀禪便無法朝正確方向成熟。佛陀最擔心的，正是眾生不能除去邪見。有時你們說自己正在觀察，卻見不到無常；這時觀照心彷彿成了一個恆常的東西。
要以一個有為、無常的觀照心，觀察另一個有為法的無常。這項法義雖細緻，卻非常重要。否則，被觀的所緣（ārammaṇa）是無常，能取所緣的心（ārammaṇika）卻被誤認為恆常；帶著這種邪見修行，就不能成功。
《清淨道論》說：
這樣，能觀與所觀兩邊的邪見都能脫落。否則，就會像薩帝（Sāti）比丘一樣執持常見，以為除識以外的一切法都在變化，唯有同一個識在輪迴中流轉。佛陀在 《中部》MN 38〈愛盡大經〉中嚴厲駁斥了這種見解。[6]Saṅkhārāva saṅkhāre vipassanti.
唯有諸行觀察諸行。[5]
邪見尚在，預流道便不能生起。因此，老師非常重要。喬達摩佛屬於壽量較短時代的佛陀，所以為後世留下大量法教。
此處還須說得更清楚：作為行法的觀照心，是在被觀的另一行法顯示無常時，對它進行觀察。
譬如一隻老鼠從門口跑進來。你是在牠進門以前看見，還是在牠進來以後看見？是在進來以後才看見。老鼠尚未進入時，你並沒有正在看牠；牠出現之後，見到牠的心才生起。
觀察身心也一樣。法先生起，你才看見或知道它；被觀察的法顯示無常，後起的觀照心則是另一個依緣生起的行法。不要把後者誤認為躲在變化背後、永遠不變的「我」。
中文譯校說明
1. 英譯把佛陀說法概括為受請而說、由悲心主動說、因事件而說三類，但未注明分類出處。「兩族爭水」指釋迦族與拘利族為盧奚多河水爭執的註釋故事；「愚者與智者」可能指《中部》MN 129〈愚賢經〉一類教說，原稿沒有給出經號，故正文不作確定判定。
2. 緣起支在經中以「此有故彼有」呈現條件次第，不表示所有支分都在同一剎那俱生。依阿毗達磨，結生心剎那中，識與若干名法、業生色及相應觸受可以俱生；六處的完整發展及後續六門觸受則另有時序。英譯的「從識到受實際上同時發生」過於概括，正文已改成「相互依存或同一心剎那俱生」。
3. 三種遍知（pariññā）是註釋傳統的分析：知遍知正確認識所緣的特相等；審察遍知以無常、苦、無我等方式審察；斷遍知則隨觀智成熟而捨斷對諸行的常想等。它們不是三種受本身，也不是只聽見三受名稱就已完成知遍知。
4. 依上座部阿毗達磨，一個心剎那只有一個受心所；前一受與後一觀照心相應的受不在同一剎那並存。但「被觀察的一定是樂受、觀照心一定是捨受」只是本講採用的例子，不能推廣為所有觀照：觀照心的受可依具體心態與修行階段而異。
5. "saṅkhāra" 有多種語境：可指緣起的「行」、五蘊的「行蘊」，也可廣指一切有為行。此處「觀照心是行」採廣義，重點是它依條件生滅，不是一個常住主體。《清淨道論》的完整語境以「諸行觀察諸行」否定有一個人或自我在修觀；不是說沒有心與智慧的因果作用。
6. 《中部》MN 38 中，薩帝主張「正是這同一個識在輪迴流轉，不是別的」。佛陀指出識依條件而生，離開相應條件便沒有識的生起。英譯把他的主張簡化成「除識外其他法都滅」，正文已按經義修正。
[06] Satipatham Objects and the Contemplative Mind
(16th September 1961)
The Buddha gave a talk for 3 reasons. By requesting, not requesting by anyone and depending on the events and situations. Just by compassion gave a teaching without anyone request. This is nothing to do with suitable or unsuitable situations. As an example for the depending on a situation was the quarrel between his 2-sides of relatives for water problem. Without any request he gave the Fool & the Wise discourse. The Buddha had the most disapproving attitude for getting another khandha(rebirth). It would make him happiest if someone did not having it. In the past, because of ignorance and volitional formation, in this life we had rebirth consciousness, mind/body, internal bases, contact, feeling or the 5-khandhas (avijjā->saṅkhārā ->vinnānam->nāmarūpam->salāyatanam->phassa->Vedanā). In suttas described as a series. In reality it is happening together (from vinnānam to Vedanā=5-khandhas).In suttas described as a series. In reality it is happening together (from vinnānam to Vedanā=5-khandhas). In the suttas mentioned 3-types of feeling arise. This is intellectual knowledge (&āta prinna).The real thing is contemplation (Tirana parinna). In practice only each feeling is arising and must know it when arise.Only with Tirana pari&&a that pahana parinna (abandoning of defilement) can be possible. Whatever arising, know it and observe it. When the observing mind come in , the arising phenomena already pass away. Why I say this? Because two feelings can't happen at the same time. During the observed feeling arising, the observing feeling can't arise. Two feelings can't appear together. Why? The arising feeling is pleasant feeling and the observing mind is neutral feeling. The observed feeling is anicca, and the observing mind is is saṅkhārā. Saṅkhārā observes the anicca. The arising dhamma or saṅkhārā (observing mind) is observing the passing away dhamma. (Here it’s important to understand the term saṅkhārā. Whatever arising dhamma is saṅkhārā arise by conditions)
Saṅkhārā observes the anicca. Passing away is annica. The arising dhamma is saṅkhārā. Here it's arising, when you look at it and already disappeared. The disappearance and the arising mind or observing mind meet together. If I don't explain this, what happen to the yogis. They will think the contemplative mind (observing mind) is constant or permanent. As like saying my mind is fixing on the object become permanent view (sasata ditthi). The contemplative mind is saṅkhārā anicca and also the arising dhamma (both of them are saṅkhārā anicca). Without dispelling wrong view first, vipassanā; become fruitless (Sayadaw in many his talks emphasized this important point very often. We had many evidences from the Buddha time to the present yogis.). The Buddha concerned about was people could not dispel wrong views. Sometime you are saying that we are observing but can't see impermanence. It seems that the observing mind is permanent. Contemplate the anicca with saṅkhārā. This dhamma is quite difficult but also very true. If not the objects (arammana) are anicca and the observing mind (arammanika) is nicca. Practice with this wrong view can't succeed.In Visuddhimagga commentary- saṅkhārā dhamma contemplate the saṅkhārā dhamma-saṅkhāre saṅkhārā vipassanti. In this way wrong view can be fall off from both sides. If not it will be like Sarti monk who had permanent wrong view. He took all other dhammas except consciousness were passing away. With wrong view sotāpatti magga can't arise. Therefore teacher is important. Gautama Buddha was a short life span Buddha so he left a lot of dhamma teachings behind him for the later generations. Need to be made more clearance here. When the object of saṅkhārā showing anicca, the observing mind saṅkhārā is observing it. An example is a rat comes in from the entrance door, do you see it before entering or after entering? You see it after entering. Here also the same. The dhamma arise and you see it or know it. Before the rat comes in you are not looking at it. After the rat comes in and the seeing mind arise. The observed object is anicca, and the observing mind is saṅkhārā.
最後由 Avuso 於 2016-08-13, 22:02 編輯，總共編輯了 1 次。
四位阿羅漢與一位凡夫比丘 - The Four Arahants and an Ordinary Monk
四位阿羅漢與一位凡夫比丘
原題： The Four Arahants and an Ordinary Monk
開示日期： 1961 年 10 月 19 日
所依經典：《相應部》SN 35.245〈金色花樹譬喻經〉
第一位阿羅漢觀察六觸（phassa）。六種所緣接觸六根門；例如眼與色為緣，眼觸生起，受也隨觸而生。他觀察這些法無常，繼而厭離，最後見到它們的止息。這三種智依次發展。[1]
第二位阿羅漢觀察五蘊，見到無常；他也經歷同樣的三個階段，在無常諸行止息之處證悟涅槃。第三位阿羅漢觀察四大，證悟涅槃。第四位阿羅漢則把任何生起之法都觀作無常。[1]
如實見無常，是如實智（yathābhūta-ñāṇa）；由此對諸行厭離，是厭離智（nibbidā-ñāṇa）；徹見它們是苦諦後，道智生起，以涅槃為所緣。[2]
一位尚未證悟的凡夫比丘來到第一位阿羅漢處，問他如何證悟涅槃。阿羅漢回答：「觀察六種觸的無常，便能證悟涅槃。」
他又到第二位阿羅漢處，意思是這樣問：「您已獲得正見、親見涅槃；請告訴我，應觀察什麼，才能得到這種正見？」第二位阿羅漢便依自身經驗回答：「觀察五蘊。」凡夫比丘只注意到前一答案有六項、這一答案有五項，因數目不同而感到不滿。
兩位阿羅漢都在談觀察無常，他卻沒有抓住「觀無常」這個核心，只追逐六與五的差別。後來他又去問第三位阿羅漢，得到觀察四大的答案，彷彿把說法聽成了算術課。接著他再問第四位；第四位連數目也不列，只說任何生起之法都應觀為無常，他就更加不滿。所有答案他都不能領會。
四位阿羅漢共同強調的是看見無常，不是六、五、四、一等數目。凡夫比丘之所以不滿，正因一直追逐數字。真正的要點，是循著無常、苦、無我，徹見苦諦。涅槃只有一個，不要被修行所緣的不同分類弄糊塗。[1]
緣起雖列十二支，但每一支若如實觀察，最後所見同樣是無常。要抓住這一點。生起與滅去，才是通往涅槃的真實道路。
無論老師使用哪一種方法說法，若沒有看見無常，就不可能以觀智抵達涅槃。因此，不要因系統不同便隨意指責別人；他們的教法也可能正確。禪師在此或許是指當時流行的不同修行體系。差異出在所緣與表述；共同的核心仍是無常。
離開無常的法，不能引向涅槃。應把這一點弄清楚：若能辨識無常，就是走在正法的方向。觀行從無常開始；通達三藏的老師，也從無常講起。[3]
最後，那位比丘去請問佛陀。佛陀指出，四位阿羅漢的差別只在修習進路，並以金色花樹（kiṃsuka；緬甸語稱 Pauk 樹）作譬喻。[4]
金色花樹隨季節呈現不同樣貌：抽芽時是一種樣子，長葉時又是一種；開花時火紅一片，結果時又像另一種樹。不同人各在不同季節看見它，描述自然不同，所見卻是同一棵樹。
五蘊也是如此。究竟必須把五蘊逐項全部觀完，還是應抓住它們共同的無常本性？佛陀以此譬喻，使人不因入口不同而走錯方向。[4]
重要的是循著根本要點前進，不要只停在各種分類。跟隨任何正在生起的法，它都會親自教導你真理。它生起後又滅去，彷彿不斷說：「我已經不在這裡了；我已經不在這裡了。」
當法以「我已不在」顯示無常時，你若以觀智隨順承認，貪愛、慢與邪見（taṇhā、māna、diṭṭhi）等戲論法（papañca-dhamma）便沒有機會介入。
無常彷彿在向你呼喚：
這就像一個人明明正在水中溺沒，卻還四處尋找水。你已經有五蘊，五蘊中也已有無常；看不見它，應責怪自己缺少「法眼」。老師的工作，是替你校正這隻眼睛。
不要到身外尋找法，應尋找能幫你校正知見的老師。人們總向我索求一個「法」，這令我為難，因為這個身體本身就是法。把五蘊依四念住分類，便成身、受、心、法四種念住；處（āyatana）、界（dhātu）等教法，也都可攝入四念住的實修範圍。這是諸佛共同教導的法。[6]
四念住不是要你像牧人一樣分別趕著四頭互不相干的牛。無論觀色、觀受、觀心或觀法，都要努力辨識它的無常；所有入口都匯歸於無常。因此，不要讓眾多法門名稱把心弄得紛亂。
佛陀雖已般涅槃，卻留下三杯藥：無常、苦、無我之藥。一次又一次觀察無常，觀智成熟後，無常便顯露為苦諦。起初只是看見變易；成熟後，心對諸行厭離；最後達到最成熟的階段，便能確知：「這確實是苦諦。」隨後，對有為法的執取止息，於不變易處證悟涅槃。[7]
心會愈來愈銳利。為什麼？譬如磨刀，有開始、中間與最後三個階段；哪一階段的刀較利？其實從頭到尾都是同一把刀，只是經過不斷磨礪而日益鋒利。觀智的發展也是如此，只須持續觀察。
所謂波羅蜜（pāramī）圓滿，不像把水倒入桶中，直到某刻滿溢；這裡說的是觀智日漸銳利成熟。
所以，你的職責就像磨刀，要不斷磨利這顆心。第一階段的磨礪，對治已表現於身口的違犯煩惱；第二階段對治盤踞、擾亂心的煩惱；磨到最鋒利時，智慧能根除潛伏的隨眠（anusaya）。同一把智慧之刀，隨修行成熟而處理三個層次的煩惱。[8]
不論採用哪一種所緣修觀，核心都是如實看見無常。
中文譯校說明
1. 《相應部》SN 35.245 經中的四位比丘分別以六觸處、五取蘊、四大種，以及「凡是生起之法皆是滅法」來說明清淨見；經文沒有明說四人當時都是阿羅漢，也沒有逐一敘述他們如何證果。篇名與三階段證悟的敘述，是禪師依修行義所作的展開。
2. 如實智、厭離與道智，是本講把觀禪進程歸納成三段的說法。上座部《清淨道論》另有更細的觀智次第；「看見無常」也須成熟為對無常、苦、無我的如實通達，不能把視覺上看見變動直接等同聖道。
3. 禪師說「只要辨識無常就是正法」，是針對四位阿羅漢所緣不同而核心一致的語境。完整的解脫道仍包括戒、定、慧與八支聖道；僅在概念上承認世事變化，並不等同完成觀禪。
4. 本經在菩提比丘的編號是《相應部》SN 35.245，在巴利聖典協會（PTS）及部分舊譯網站中編為 SN 35.204。經文所用 "kiṃsuka" 常譯 "flame-of-the-forest"、"riddle tree" 或「金色花樹」。禪師說它「結果時像金合歡樹」是地方性譬喻的發揮，經文本身只依無葉、長葉、開花、結果等季節樣貌描述。
5. "ehipassiko" 與 "sandiṭṭhiko" 是法的德目，通常分別譯作「來見的」與「現見的」。把生起法配作前者、觀照心配作後者，是莫哥禪師反覆使用的實修詮釋，不是巴利複合詞的字面語法分析。
6. 四念住能以不同角度涵攝五蘊、十二處、十八界等身心經驗，但不是把所有阿毗達磨分類機械地一一塞入四個項目。「身體本身就是法」意指可觀察的身心法就在當下，不表示色身等同全部佛法。
7. 「三杯藥」是禪師的譬喻。涅槃不變易，但「無常最後變成苦諦」是指觀智對同一有為法的理解深化，不是無常這一性質實體化後轉變成另一樣東西。
8. 煩惱常依作用層次分為違犯（vītikkama）、纏擾（pariyuṭṭhāna）與隨眠（anusaya）：戒防護違犯，定鎮伏纏擾，出世間慧依道次第根除隨眠。原英譯只說「活動的、從心生起的、潛伏的煩惱」，正文依通行術語釐清；不應解成初步觀智已永久根除前兩類煩惱。
[07] The Four Arahants and an Ordinary Monk
(19th October 1961)
The first arahant contemplated on the 6-contacts (phassa)(The 6-sense objects contact with the 6-sense doors). The eyes meet the form feeling arise. Contact is phassa and feeling is Vedanā. He contemplated their impermanence, disenchantment and their ending. These 3-knowledge develop step by step.
The second arahant contemplated the 5-khandhas and seeing impermanence (anicca). (In the same way as above develop 3 stages and the ending of anicca and realized Nibbāna) The third arahant contemplated the 4-great elements and realized Nibbāna. The fourth arahant contemplated whatever arising as impermanence. Seeing impermanence is yathabuta nyan (the knowledge of seeing as it is), disenchantment is nibbida nyan and after penetrated it as dukkha sacca, the Path Knowledge arise and seeing Nibbāna.
A worldly monk came to the first arahant and asked him how he realized Nibbāna. Contemplate the impermanence of the 6-kinds of contact will realize Nibbāna. He went to the second arahant and asked the same question. You have the right view. Right view is Nibbāna. Tell me what to contemplate to get Nibbāna right view. The monk gave the answer of his experience. The difference between them are the numbers of 6 and 5. So it was dissatisfied him. Both of them were talking about contemplation of impermanence. He did not take the main point of contemplation of anicca, only aware of the 6 and 5 numbers of differences. And then went to the 3rd arahant and asked the same question. It's like give a talk to a mathematician. After the 3rd arahant went to the 4th and asked the same question. He was even worse only talked about anicca. The worldly monk dissatisfied with all the answers. He could not take the point. They were all talking about the important of seeing impermanence and not the numbers of 6,5,4,1. The dissatisfaction came from following or chasing the numbers. The main point is impermanence. Have to follow the anicca, dukkha, anatta and dukkha sacca. Nibbāna is only one. Don't be confused. There are 12-links of Dependent Arising but at the end of each one of the link only impermanence exist. Catch hold of this point. The arising & passing away is the Real Way to Nibbāna. Whatever the teachers are talking about the decision to arrive Nibbāna is impossible without seeing anicca. So don't make any accusation to anyone. Their teachings are also right(may be Sayadaw referred to the systems existed in his time). There are difference without holding the main point of impermanence. Dhamma without impermanence will not arrive to Nibbāna. Make this point clear. If you discern impermanence it's right dhamma. Start from impermanence. Masters in the Ti-pitaka also start from anicca. After that the monk went to ask the Buddha. The difference were only on the way of practice. The Buddha explained with a simile. Dependent on the seasons the riddle tree(in Burmese Pauk tree) has different forms. During flowering season it's red. During bearing fruits season like an acacia tree,etc. There are 5-khandhas. Have to contemplate all the five or their impermanent nature? The Buddha talked for not going wrong. It's important to follow the root and not each of them. Following whatever dhamma arising and they will teach you. They will tell you the Truth, ”I am not here anymore”,”I am not here anymore”. When it is saying not there by following with nodding your head. In this way craving, conceit, wrong view (tanha, māna, ditthi) or the papanca dhamma (proliferation) cannot come in. Impermanence is calling you Ehi-passiko~come and contemplate me. Sanditthiko~you have to follow it by direct experience. The arising dhamma is Ehi-passiko and the contemplative mind is Sanditthiko. People are suffered for not following the dhamma calling. Dhamma is calling you and also disappearing. It's something like someone is drowning and at the same time looking for water.
Here also the same. If you have khandhas and also have impermanence. You have to blame yourself for don't have the seeing eye. The teacher need to fix the eye for you. Don't looking for dhamma, but a teacher who can fix the eye for you. People are asking for dhamma is quite difficult for me. Because the body is dhamma. The 5-khandhas divided by Satipatthanā become 4-Satipatthanā. Āyatana, dhātu, … etc., all are including in these 4. This is the dhamma taught by every Buddha. It looks like herding for 4-cows. Form, feeling, mind whatever you are contemplating try to discern anicca. All of them are converging at anicca. Therefore don't be too many dhammas. Although the Buddha entered Nibbāna he left 3-cups of medicines behind. Anicca, dukkha and anatta medicines. Contemplate anicca more and more and become mature and then anicca become Truth of Dukkha. At first you are seeing impermanence. After maturing it become disenchantment. At last arriving at the most mature stage you can make a decision that it's truly dukkha sacca. And then all are ended, and here is not changing. The mind becomes sharp. Why it becomes sharp? By sharping a knife, there are beginning, middle and the end stages. Which stage is more sharper? All 3-stages are the same knife. The mind process is also in this way. Just observe. Fulfillment of perfection (parami) is not like a bucket overflow with water. It's talking about the mind(nyan) becomes sharp. Therefore your duty is like sharpening a knife. Continue to sharpen the mind. The first sharpening kill the active defilement(kilesas). The second one kill the defilement arising from the mind. The most sharpen one kill the latent defilement(anusaya). It's the knife can kill all the 3-types of kilesas. Whatever contemplation is to see anicca.
原題： The Four Arahants and an Ordinary Monk
開示日期： 1961 年 10 月 19 日
所依經典：《相應部》SN 35.245〈金色花樹譬喻經〉
第一位阿羅漢觀察六觸（phassa）。六種所緣接觸六根門；例如眼與色為緣，眼觸生起，受也隨觸而生。他觀察這些法無常，繼而厭離，最後見到它們的止息。這三種智依次發展。[1]
第二位阿羅漢觀察五蘊，見到無常；他也經歷同樣的三個階段，在無常諸行止息之處證悟涅槃。第三位阿羅漢觀察四大，證悟涅槃。第四位阿羅漢則把任何生起之法都觀作無常。[1]
如實見無常，是如實智（yathābhūta-ñāṇa）；由此對諸行厭離，是厭離智（nibbidā-ñāṇa）；徹見它們是苦諦後，道智生起，以涅槃為所緣。[2]
一位尚未證悟的凡夫比丘來到第一位阿羅漢處，問他如何證悟涅槃。阿羅漢回答：「觀察六種觸的無常，便能證悟涅槃。」
他又到第二位阿羅漢處，意思是這樣問：「您已獲得正見、親見涅槃；請告訴我，應觀察什麼，才能得到這種正見？」第二位阿羅漢便依自身經驗回答：「觀察五蘊。」凡夫比丘只注意到前一答案有六項、這一答案有五項，因數目不同而感到不滿。
兩位阿羅漢都在談觀察無常，他卻沒有抓住「觀無常」這個核心，只追逐六與五的差別。後來他又去問第三位阿羅漢，得到觀察四大的答案，彷彿把說法聽成了算術課。接著他再問第四位；第四位連數目也不列，只說任何生起之法都應觀為無常，他就更加不滿。所有答案他都不能領會。
四位阿羅漢共同強調的是看見無常，不是六、五、四、一等數目。凡夫比丘之所以不滿，正因一直追逐數字。真正的要點，是循著無常、苦、無我，徹見苦諦。涅槃只有一個，不要被修行所緣的不同分類弄糊塗。[1]
緣起雖列十二支，但每一支若如實觀察，最後所見同樣是無常。要抓住這一點。生起與滅去，才是通往涅槃的真實道路。
無論老師使用哪一種方法說法，若沒有看見無常，就不可能以觀智抵達涅槃。因此，不要因系統不同便隨意指責別人；他們的教法也可能正確。禪師在此或許是指當時流行的不同修行體系。差異出在所緣與表述；共同的核心仍是無常。
離開無常的法，不能引向涅槃。應把這一點弄清楚：若能辨識無常，就是走在正法的方向。觀行從無常開始；通達三藏的老師，也從無常講起。[3]
最後，那位比丘去請問佛陀。佛陀指出，四位阿羅漢的差別只在修習進路，並以金色花樹（kiṃsuka；緬甸語稱 Pauk 樹）作譬喻。[4]
金色花樹隨季節呈現不同樣貌：抽芽時是一種樣子，長葉時又是一種；開花時火紅一片，結果時又像另一種樹。不同人各在不同季節看見它，描述自然不同，所見卻是同一棵樹。
五蘊也是如此。究竟必須把五蘊逐項全部觀完，還是應抓住它們共同的無常本性？佛陀以此譬喻，使人不因入口不同而走錯方向。[4]
重要的是循著根本要點前進，不要只停在各種分類。跟隨任何正在生起的法，它都會親自教導你真理。它生起後又滅去，彷彿不斷說：「我已經不在這裡了；我已經不在這裡了。」
當法以「我已不在」顯示無常時，你若以觀智隨順承認，貪愛、慢與邪見（taṇhā、māna、diṭṭhi）等戲論法（papañca-dhamma）便沒有機會介入。
無常彷彿在向你呼喚：
禪師把正在生起、顯示無常的法稱作 "ehipassiko"，把隨後直接觀察的心稱作 "sandiṭṭhiko"。眾生受苦，是因為不理會法的呼喚；法一面呼喚，一面消失。[5]Ehipassiko
來看！
Sandiṭṭhiko
應由自己現見。
這就像一個人明明正在水中溺沒，卻還四處尋找水。你已經有五蘊，五蘊中也已有無常；看不見它，應責怪自己缺少「法眼」。老師的工作，是替你校正這隻眼睛。
不要到身外尋找法，應尋找能幫你校正知見的老師。人們總向我索求一個「法」，這令我為難，因為這個身體本身就是法。把五蘊依四念住分類，便成身、受、心、法四種念住；處（āyatana）、界（dhātu）等教法，也都可攝入四念住的實修範圍。這是諸佛共同教導的法。[6]
四念住不是要你像牧人一樣分別趕著四頭互不相干的牛。無論觀色、觀受、觀心或觀法，都要努力辨識它的無常；所有入口都匯歸於無常。因此，不要讓眾多法門名稱把心弄得紛亂。
佛陀雖已般涅槃，卻留下三杯藥：無常、苦、無我之藥。一次又一次觀察無常，觀智成熟後，無常便顯露為苦諦。起初只是看見變易；成熟後，心對諸行厭離；最後達到最成熟的階段，便能確知：「這確實是苦諦。」隨後，對有為法的執取止息，於不變易處證悟涅槃。[7]
心會愈來愈銳利。為什麼？譬如磨刀，有開始、中間與最後三個階段；哪一階段的刀較利？其實從頭到尾都是同一把刀，只是經過不斷磨礪而日益鋒利。觀智的發展也是如此，只須持續觀察。
所謂波羅蜜（pāramī）圓滿，不像把水倒入桶中，直到某刻滿溢；這裡說的是觀智日漸銳利成熟。
所以，你的職責就像磨刀，要不斷磨利這顆心。第一階段的磨礪，對治已表現於身口的違犯煩惱；第二階段對治盤踞、擾亂心的煩惱；磨到最鋒利時，智慧能根除潛伏的隨眠（anusaya）。同一把智慧之刀，隨修行成熟而處理三個層次的煩惱。[8]
不論採用哪一種所緣修觀，核心都是如實看見無常。
中文譯校說明
1. 《相應部》SN 35.245 經中的四位比丘分別以六觸處、五取蘊、四大種，以及「凡是生起之法皆是滅法」來說明清淨見；經文沒有明說四人當時都是阿羅漢，也沒有逐一敘述他們如何證果。篇名與三階段證悟的敘述，是禪師依修行義所作的展開。
2. 如實智、厭離與道智，是本講把觀禪進程歸納成三段的說法。上座部《清淨道論》另有更細的觀智次第；「看見無常」也須成熟為對無常、苦、無我的如實通達，不能把視覺上看見變動直接等同聖道。
3. 禪師說「只要辨識無常就是正法」，是針對四位阿羅漢所緣不同而核心一致的語境。完整的解脫道仍包括戒、定、慧與八支聖道；僅在概念上承認世事變化，並不等同完成觀禪。
4. 本經在菩提比丘的編號是《相應部》SN 35.245，在巴利聖典協會（PTS）及部分舊譯網站中編為 SN 35.204。經文所用 "kiṃsuka" 常譯 "flame-of-the-forest"、"riddle tree" 或「金色花樹」。禪師說它「結果時像金合歡樹」是地方性譬喻的發揮，經文本身只依無葉、長葉、開花、結果等季節樣貌描述。
5. "ehipassiko" 與 "sandiṭṭhiko" 是法的德目，通常分別譯作「來見的」與「現見的」。把生起法配作前者、觀照心配作後者，是莫哥禪師反覆使用的實修詮釋，不是巴利複合詞的字面語法分析。
6. 四念住能以不同角度涵攝五蘊、十二處、十八界等身心經驗，但不是把所有阿毗達磨分類機械地一一塞入四個項目。「身體本身就是法」意指可觀察的身心法就在當下，不表示色身等同全部佛法。
7. 「三杯藥」是禪師的譬喻。涅槃不變易，但「無常最後變成苦諦」是指觀智對同一有為法的理解深化，不是無常這一性質實體化後轉變成另一樣東西。
8. 煩惱常依作用層次分為違犯（vītikkama）、纏擾（pariyuṭṭhāna）與隨眠（anusaya）：戒防護違犯，定鎮伏纏擾，出世間慧依道次第根除隨眠。原英譯只說「活動的、從心生起的、潛伏的煩惱」，正文依通行術語釐清；不應解成初步觀智已永久根除前兩類煩惱。
[07] The Four Arahants and an Ordinary Monk
(19th October 1961)
The first arahant contemplated on the 6-contacts (phassa)(The 6-sense objects contact with the 6-sense doors). The eyes meet the form feeling arise. Contact is phassa and feeling is Vedanā. He contemplated their impermanence, disenchantment and their ending. These 3-knowledge develop step by step.
The second arahant contemplated the 5-khandhas and seeing impermanence (anicca). (In the same way as above develop 3 stages and the ending of anicca and realized Nibbāna) The third arahant contemplated the 4-great elements and realized Nibbāna. The fourth arahant contemplated whatever arising as impermanence. Seeing impermanence is yathabuta nyan (the knowledge of seeing as it is), disenchantment is nibbida nyan and after penetrated it as dukkha sacca, the Path Knowledge arise and seeing Nibbāna.
A worldly monk came to the first arahant and asked him how he realized Nibbāna. Contemplate the impermanence of the 6-kinds of contact will realize Nibbāna. He went to the second arahant and asked the same question. You have the right view. Right view is Nibbāna. Tell me what to contemplate to get Nibbāna right view. The monk gave the answer of his experience. The difference between them are the numbers of 6 and 5. So it was dissatisfied him. Both of them were talking about contemplation of impermanence. He did not take the main point of contemplation of anicca, only aware of the 6 and 5 numbers of differences. And then went to the 3rd arahant and asked the same question. It's like give a talk to a mathematician. After the 3rd arahant went to the 4th and asked the same question. He was even worse only talked about anicca. The worldly monk dissatisfied with all the answers. He could not take the point. They were all talking about the important of seeing impermanence and not the numbers of 6,5,4,1. The dissatisfaction came from following or chasing the numbers. The main point is impermanence. Have to follow the anicca, dukkha, anatta and dukkha sacca. Nibbāna is only one. Don't be confused. There are 12-links of Dependent Arising but at the end of each one of the link only impermanence exist. Catch hold of this point. The arising & passing away is the Real Way to Nibbāna. Whatever the teachers are talking about the decision to arrive Nibbāna is impossible without seeing anicca. So don't make any accusation to anyone. Their teachings are also right(may be Sayadaw referred to the systems existed in his time). There are difference without holding the main point of impermanence. Dhamma without impermanence will not arrive to Nibbāna. Make this point clear. If you discern impermanence it's right dhamma. Start from impermanence. Masters in the Ti-pitaka also start from anicca. After that the monk went to ask the Buddha. The difference were only on the way of practice. The Buddha explained with a simile. Dependent on the seasons the riddle tree(in Burmese Pauk tree) has different forms. During flowering season it's red. During bearing fruits season like an acacia tree,etc. There are 5-khandhas. Have to contemplate all the five or their impermanent nature? The Buddha talked for not going wrong. It's important to follow the root and not each of them. Following whatever dhamma arising and they will teach you. They will tell you the Truth, ”I am not here anymore”,”I am not here anymore”. When it is saying not there by following with nodding your head. In this way craving, conceit, wrong view (tanha, māna, ditthi) or the papanca dhamma (proliferation) cannot come in. Impermanence is calling you Ehi-passiko~come and contemplate me. Sanditthiko~you have to follow it by direct experience. The arising dhamma is Ehi-passiko and the contemplative mind is Sanditthiko. People are suffered for not following the dhamma calling. Dhamma is calling you and also disappearing. It's something like someone is drowning and at the same time looking for water.
Here also the same. If you have khandhas and also have impermanence. You have to blame yourself for don't have the seeing eye. The teacher need to fix the eye for you. Don't looking for dhamma, but a teacher who can fix the eye for you. People are asking for dhamma is quite difficult for me. Because the body is dhamma. The 5-khandhas divided by Satipatthanā become 4-Satipatthanā. Āyatana, dhātu, … etc., all are including in these 4. This is the dhamma taught by every Buddha. It looks like herding for 4-cows. Form, feeling, mind whatever you are contemplating try to discern anicca. All of them are converging at anicca. Therefore don't be too many dhammas. Although the Buddha entered Nibbāna he left 3-cups of medicines behind. Anicca, dukkha and anatta medicines. Contemplate anicca more and more and become mature and then anicca become Truth of Dukkha. At first you are seeing impermanence. After maturing it become disenchantment. At last arriving at the most mature stage you can make a decision that it's truly dukkha sacca. And then all are ended, and here is not changing. The mind becomes sharp. Why it becomes sharp? By sharping a knife, there are beginning, middle and the end stages. Which stage is more sharper? All 3-stages are the same knife. The mind process is also in this way. Just observe. Fulfillment of perfection (parami) is not like a bucket overflow with water. It's talking about the mind(nyan) becomes sharp. Therefore your duty is like sharpening a knife. Continue to sharpen the mind. The first sharpening kill the active defilement(kilesas). The second one kill the defilement arising from the mind. The most sharpen one kill the latent defilement(anusaya). It's the knife can kill all the 3-types of kilesas. Whatever contemplation is to see anicca.
止禪與觀禪 - Samatha and Vipassanā
止禪與觀禪
原題： Samatha and Vipassanā
開示日期： 1961 年 10 月 20 日
所依經典：《相應部》SN 22.88〈阿說示經〉
禪師提到一位名叫阿說示（Assaji）的比丘。他病得很重，佛陀前去探望並指導他修行。阿說示受著強烈苦受，不能維持原有的定，因而意氣低落。佛陀使他明白：在佛陀的教法中，不應把定本身執取為教法的唯一核心；觀察五蘊的慧才是解脫的關鍵。[1]
你們也許會說：「我們已修了很久，定力仍然不好。」即使定力較弱，也不要灰心。定是重要的助緣，智慧則負責如實通達。阿說示了解後，重新振作起來。
佛陀對他說：「注意聽我所說。」接著以問答引導他修觀：「這裡有受、有心、有五蘊。我問，你回答。」佛陀把他的心導向可觀察的五蘊。阿說示的定不穩，又身患重病，佛陀仍教他就當下諸蘊修習觀禪。[1]
從現在起，你們都應培養慣習業（āciṇṇaka-kamma）。每當受生起，就觀察它無常；邪見特別強的人，多觀心；對受的貪愛特別強的人，多觀受。任何時候都要把這件事培養成慣習。所謂慣習業，就是反覆、持續地修習。[2]
我鄭重提醒你們這一點。為什麼？你們懷著欲望追求財富，又不願與兒女分離；但辛苦累積的財產終究要留下，兒女也不能隨你而去。臨終時，這種割捨會很困難。那些事並非真正的依靠；應培養佛陀所教的修行慣習。智慧要靠不斷修習而成熟。
要多觀心與受。無常現象與了知無常的智相接續，才是實際的觀照。每日修行，就是在培養慣習業。若平日反覆修習，到死亡來臨時，即使不願離開親人、放下財富，這些念頭紛紛闖入，長久培養的觀照慣習仍可能成為有力的助緣。
譬如慣習業是一股強勁水流；臨終時不願與家人、財富分離的心，像一段橫阻水流的木頭。水勢若強，便會把木頭沖開。每日觀禪所形成的慣習，好比這股強流；它能支持善心生起，使不善的臨終業（maraṇāsanna-kamma）不易取得優先地位。[3]
若想在臨終時穩住方向，現在便須趕緊預作準備。
慣習業是每天反覆訓練所形成的業；臨終業是接近死亡時造作或被憶起、對投生可能產生重大影響的業。若平日不修觀，臨終時煩惱與不善業相現前，情況十分可怕。[3]
執著家人可能導向苦趣，因為執著就是愛。依緣起而言：
你們必須在四念住中選擇適合的所緣，持續訓練。汽車、財產、房屋，平時看來是朋友，臨終時卻可能成為敵人：對它們的牽掛會在接近死亡心時現前，變成令人恐懼的臨終所緣。
英譯稿說，佛陀時代甚至有在家或出家的弟子，因臨終不善業而投生苦趣，原因是沒有觀智；若已證得出世間道智，導向苦趣的業便不能再使他投生苦趣。[5]
一定要培養慣習業。末利迦王后（Mallikā）臨終時憶起不善行，因而曾墮入地獄；她雖在佛世作過極大的布施，尚未證得道智，臨終心仍不穩固。因此，要麼在生前證得道智，要麼至少大力培養善的修行慣習。這兩點要記住。[6]
臨終時，親人與事業都可能浮上心頭。沒有平日修習，真正分離的時刻並不容易。善的慣習業能支持善趣，也能支持修行走向涅槃；所以不要懈怠。[3]
死亡將近時，要以全副精力觀照。為什麼到時可能提起力量？因為平日已有慣習。若完全沒有這種訓練，地獄相現前時，心可能隨恐懼與業力趣向地獄；畜生相現前時，也可能隨之趣向畜生道。已培養觀照慣習的人，則可能不被這些影像牽走。[7]
例如見到地獄火相，他知道這是危險的去處，也曾聽聞臨終業相的教導；此時便須竭力觀察當下身心。看見無常，對無常諸行厭離，再見諸行止息，便能證悟涅槃。這就是經中常被禪師歸納的三階段觀智。[7]
因此，不必灰心。慣習深厚的人，甚至可能在臨終前成為阿羅漢。禪師以 《中部》MN 144〈教闡陀經〉（Channovāda Sutta）的闡陀比丘為例。[8]
佛陀也曾說明祈禱、誦念與觀禪的差別。祈禱與誦念若由淨信、歸依支持，主要能成為善趣的助緣；觀禪則以厭離、離貪、滅為方向，引向涅槃。因此，花在祈禱誦念的時間不要多過實際修行。[9]
若大量修習，觀禪便成為慣習業。聽法不應只為積一點福德，而應把聽懂的法付諸實踐。佛陀重視能導向一切黑業、白業、黑白業止息的修行；觀禪與出世間道不再以積聚輪迴果報為目標，而朝向業的止息。[10]
修一下又停很久，不能形成強而有力的慣習；必須反覆進行。當無常現象與道支所成的觀智正確相應，修行便走上成功的方向。
英譯稿最後說，阿說示依佛陀的問題觀察、作答，成為阿羅漢。定是觀照的支持，不要因定不如預期，就認為自己完全沒有定或沒有波羅蜜。觀禪以慧支為先導，但如實觀察時，也有正精進、正念與正定等定學道支配合；同時不以身口造惡，也有戒學諸支作基礎。戒、定、慧不是彼此割裂的道路。[11]
中文譯校說明
1. 《相應部》SN 22.88 記載阿說示因重病不能恢復原有定力而懊悔。佛陀問他是否曾被教導「定是沙門法的核心」，隨後以色、受、想、行、識無常、苦、無我引導。經文不是否定定，而是否定把某種定境當作解脫本身；八支聖道仍以正定為一支。
2. "āciṇṇaka-kamma" 譯作慣習業，指反覆造作而形成力量的業。每日觀禪包含許多善心與修習行為，禪師依業論把它稱為善的慣習業；但觀禪更核心的作用仍是發展慧，不宜只當作換取善報的業。
3. 上座部註釋常依優先次序談重業、臨終業、慣習業與已作業。"maraṇāsanna-kamma" 是臨死前所作或當時憶起的業；並非只要沒有觀禪，就必然由某一臨終念頭決定來世。業的成熟仍涉及重業、既往慣習及多種條件，流水譬喻是勸人預先訓練，不是機械定律。
英譯把次第寫成 taṇhā → upādāna → kamma → painful rebirth。正文依既定術語補明「業有」（kammabhava）與「生有」（upapattibhava）：業有是能造成後有的造作面，生有是果報投生面；兩者都不是單純的「業」（kamma）。
4. 明確保證不再墮苦趣的是預流以上的聖者。未證道者即使有觀禪經驗，也不能一概保證所有苦趣業失效；反過來，原稿所稱佛弟子墮苦趣的個案未列姓名與來源，不能用來判定其內在證量。
5. 末利迦王后死後先在地獄七日、後生兜率天的故事見《法句經註》，不見於巴利經正文。故事把短暫苦報連結到她臨終憶起的一項過失；它屬註釋敘事，不應當作精確描述所有人死後過程的經文。
6. 地獄相、畜生相等屬註釋業論中的趣相或業相。觀照可能改變臨終心的反應，但原稿「看見什麼就必定投生何處」說得過於決定；正文已保留警策意義並改為條件式表述。
7. 《中部》MN 144 經文說闡陀自盡後「無可責難」，但沒有在正文中直說他於割喉時證阿羅漢；他臨終證果的說法來自註釋。因此，本講以闡陀證明「臨終可證阿羅漢」，應視為經與註釋合讀所得。
8. 淨信、歸依、誦念與發願本身可成善法，也能支持定、念與慧；不能一概說它們「只」導向善趣。禪師的重點是：若以涅槃為目標，不能以祈禱替代八支聖道與實際觀修。
9. 「非黑非白、導向業盡之業」見《中部》MN 57〈狗行者經〉的四業分類。把觀禪與出世間道稱為此類，是強調它們朝向離貪與業盡；世間觀禪善心仍是有意志的善行，與直接根除煩惱的出世間道心須作層次區分。
10. 《相應部》SN 22.88 本身沒有明說阿說示在問答後證阿羅漢；註釋傳統把佛陀所說的教法核心解作觀、道與果，並傳述阿說示證果。正文因此把「成為阿羅漢」標明為英譯稿的結語，不當作經文原句。
[08] Samatha And Vipassanā
( 20th October 1961)
(Sayadaw mentioned a monk named Asajit who was seriously ill. The Buddha went to see him and gave instruction for practice.) He had dukkha Vedanā and could not develop samādhi and in low spirit. The Buddha told him that in his sasana samādhi was not taken as the essence of the teaching. vipassanā practice was the main one. May be you are saying we are practicing quite a long time now. But still don't have samādhi. Never be in low spirit even your samādhi is weak. Samādhi is not the real essence in the Buddha's sasana. Asajit's mind became in high spirit again. Samādhi is only a supportive dhamma and wisdom is the main one. Pay attention to what I said. Then the Buddha asked him practiced vipassanā. Here is feeling, mind, the 5-khandhas. I ask you and give me the answer. The Buddha turned his mind to the contemplative object. His samādhi was unstable and also very ill, so the Buddha taught him insight practice on the khandhas.
From now on you all should develop the habitual kamma(acinna kamma). Every feeling arising contemplate impermanence. People have strong wrong view contemplate the mind and strong craving on feeling. Anytime make it as a habitual kamma. Acinna kamma means continuous practice. I really remind you for this. Why? You are searching for wealth with desire. And don't want to separate from the children(sons and daughters). The wealth you had worked for left behind including the children. It will be difficult for dying. All these things are not important. Should develop the habitual kamma told by the Buddha. Knowledge (nyan) means continuous practice.
Contemplate a lot on the mind and feeling. Impermanence (anicca) and seeing impermanence (anicca nyan) must happen simultaneously(The same meaning as seeing anicca.). Practice everyday is acinna kamma. With a lot of habitual practice and when the time of death come ,you don't want to separate from your family members. And also don't want to let go of your wealth. All these can come in to your mind at that time. Give an example for the above situation, habitual kamma is like a strong flowing current water. The mind doesn't want to separate with family members and wealth are like a piece of wood come across the current. The current is too strong and striking the wood away. Your everyday vipassanā practice is like strong water current. At that time the habitual wholesome kamma gives the result and the unwholesome asanna kamma(kamma come in at the time of dying) shun away. At the time of dying to be successful urgently make the preparation before-hand.
Acinna kamma is everyday training. Asanna kamma is the kamma come in near dying. If you don't do vipassanā, asunna kamma will give the result. It's frightening. Attachment to family member leading to painful rebirths. Attachment is craving. According to Dependent Arising: Tanha->upādāna->kamma->painful rebirth. Asanna kamma throw you down there. You all have wholesome kammas and merits. But you are not doing these things all the time. You must continuous training with one of the Four Satipatthanā. Cars, properties, houses are enemies. They will come to you near dying. These are fearful things. These are asanna kammas close to the dying moment of the mind. They are arising near the death consciousness. Some of the Buddha's disciples(including monks and laypeople) and monk disciples took painful rebirths were these asanna kammas. That is because they did not possess vipassanā knowledge. With Path Knowledge these kammas can't do anything to you. You must develop acinna kamma. Queen Mallikā at her near dying, asanna kamma come in and she fall into hell. She had done the biggest dāna during the Buddha's time. But without Path Knowledge unstable. Must have the Path Knowledge or develop the acinna kamma. Remember these two points. Near dying family and business matters can come in. Without practice, when the time come for separation is not easy thing. Acinna kamma send you to happy rebirth or Nibbāna. Don't be lazy. At the time of dying have to put full energy to contemplate. Why can you put full energy for contemplation? Because of acinna kamma. Without it if you see hell vision will go there as what you have seen. Seeing animal vision will born as animal. A person who had developed the acinna kamma can change all these visions. By seeing hell fire he knows that he has to go there. He also heard about these things before. At that time he has to put full effort for contemplation.
By seeing anicca, disenchantment for anicca, the ending of anicca and then realize Nibbāna. There is nothing to be low spirited. Who had accinna kamma even can become an arahant at the near dying.(see Channovada Sutta, Majjhima Nikāya) Without this habitual kamma have to take rebirth accordingly to the visions. The Buddha explained the difference between prayer with chanting and vipassanā. Prayer with chanting is faith and refuge. Only leading to happy rebirths. Practice is leading to Nibbāna. Let do prayer with chanting to be lesser than practice. If you do a lot of practice, it becomes acinna kamma. Don't listen to talks just for merits. The Buddha preferred the practice to cut off all the wholesome, unwholesome and mixed kammas (black and white)(vipassanā kamma and magga kamma cut off all kammas). Practice and stopping can't become acinna kamma. Have to do a lot. Anicca and magga become simultaneously, you are succeeded. Asajit by practicing accordingly to the Buddha's questions and answered and became an arahant. Samādhi is only a support for the contemplation. Don't think as no samādhi is no perfection (parami). vipassanā is leading by wisdom factors. If you do vipassanā include samādhi. If you discern anicca including samādhi factors. During the practice also including sīla factors.
原題： Samatha and Vipassanā
開示日期： 1961 年 10 月 20 日
所依經典：《相應部》SN 22.88〈阿說示經〉
禪師提到一位名叫阿說示（Assaji）的比丘。他病得很重，佛陀前去探望並指導他修行。阿說示受著強烈苦受，不能維持原有的定，因而意氣低落。佛陀使他明白：在佛陀的教法中，不應把定本身執取為教法的唯一核心；觀察五蘊的慧才是解脫的關鍵。[1]
你們也許會說：「我們已修了很久，定力仍然不好。」即使定力較弱，也不要灰心。定是重要的助緣，智慧則負責如實通達。阿說示了解後，重新振作起來。
佛陀對他說：「注意聽我所說。」接著以問答引導他修觀：「這裡有受、有心、有五蘊。我問，你回答。」佛陀把他的心導向可觀察的五蘊。阿說示的定不穩，又身患重病，佛陀仍教他就當下諸蘊修習觀禪。[1]
從現在起，你們都應培養慣習業（āciṇṇaka-kamma）。每當受生起，就觀察它無常；邪見特別強的人，多觀心；對受的貪愛特別強的人，多觀受。任何時候都要把這件事培養成慣習。所謂慣習業，就是反覆、持續地修習。[2]
我鄭重提醒你們這一點。為什麼？你們懷著欲望追求財富，又不願與兒女分離；但辛苦累積的財產終究要留下，兒女也不能隨你而去。臨終時，這種割捨會很困難。那些事並非真正的依靠；應培養佛陀所教的修行慣習。智慧要靠不斷修習而成熟。
要多觀心與受。無常現象與了知無常的智相接續，才是實際的觀照。每日修行，就是在培養慣習業。若平日反覆修習，到死亡來臨時，即使不願離開親人、放下財富，這些念頭紛紛闖入，長久培養的觀照慣習仍可能成為有力的助緣。
譬如慣習業是一股強勁水流；臨終時不願與家人、財富分離的心，像一段橫阻水流的木頭。水勢若強，便會把木頭沖開。每日觀禪所形成的慣習，好比這股強流；它能支持善心生起，使不善的臨終業（maraṇāsanna-kamma）不易取得優先地位。[3]
若想在臨終時穩住方向，現在便須趕緊預作準備。
慣習業是每天反覆訓練所形成的業；臨終業是接近死亡時造作或被憶起、對投生可能產生重大影響的業。若平日不修觀，臨終時煩惱與不善業相現前，情況十分可怕。[3]
執著家人可能導向苦趣，因為執著就是愛。依緣起而言：
若愛取推動業有，不善業便可能成熟為苦趣的生有。你們都曾造善業、積福德，但並不是每一刻都在憶念善法；若臨終由強烈愛取支配，便可能走向不利的方向。[4]Taṇhā → upādāna → kammabhava → upapattibhava
愛 → 取 → 業有 → 生有
你們必須在四念住中選擇適合的所緣，持續訓練。汽車、財產、房屋，平時看來是朋友，臨終時卻可能成為敵人：對它們的牽掛會在接近死亡心時現前，變成令人恐懼的臨終所緣。
英譯稿說，佛陀時代甚至有在家或出家的弟子，因臨終不善業而投生苦趣，原因是沒有觀智；若已證得出世間道智，導向苦趣的業便不能再使他投生苦趣。[5]
一定要培養慣習業。末利迦王后（Mallikā）臨終時憶起不善行，因而曾墮入地獄；她雖在佛世作過極大的布施，尚未證得道智，臨終心仍不穩固。因此，要麼在生前證得道智，要麼至少大力培養善的修行慣習。這兩點要記住。[6]
臨終時，親人與事業都可能浮上心頭。沒有平日修習，真正分離的時刻並不容易。善的慣習業能支持善趣，也能支持修行走向涅槃；所以不要懈怠。[3]
死亡將近時，要以全副精力觀照。為什麼到時可能提起力量？因為平日已有慣習。若完全沒有這種訓練，地獄相現前時，心可能隨恐懼與業力趣向地獄；畜生相現前時，也可能隨之趣向畜生道。已培養觀照慣習的人，則可能不被這些影像牽走。[7]
例如見到地獄火相，他知道這是危險的去處，也曾聽聞臨終業相的教導；此時便須竭力觀察當下身心。看見無常，對無常諸行厭離，再見諸行止息，便能證悟涅槃。這就是經中常被禪師歸納的三階段觀智。[7]
因此，不必灰心。慣習深厚的人，甚至可能在臨終前成為阿羅漢。禪師以 《中部》MN 144〈教闡陀經〉（Channovāda Sutta）的闡陀比丘為例。[8]
佛陀也曾說明祈禱、誦念與觀禪的差別。祈禱與誦念若由淨信、歸依支持，主要能成為善趣的助緣；觀禪則以厭離、離貪、滅為方向，引向涅槃。因此，花在祈禱誦念的時間不要多過實際修行。[9]
若大量修習，觀禪便成為慣習業。聽法不應只為積一點福德，而應把聽懂的法付諸實踐。佛陀重視能導向一切黑業、白業、黑白業止息的修行；觀禪與出世間道不再以積聚輪迴果報為目標，而朝向業的止息。[10]
修一下又停很久，不能形成強而有力的慣習；必須反覆進行。當無常現象與道支所成的觀智正確相應，修行便走上成功的方向。
英譯稿最後說，阿說示依佛陀的問題觀察、作答，成為阿羅漢。定是觀照的支持，不要因定不如預期，就認為自己完全沒有定或沒有波羅蜜。觀禪以慧支為先導，但如實觀察時，也有正精進、正念與正定等定學道支配合；同時不以身口造惡，也有戒學諸支作基礎。戒、定、慧不是彼此割裂的道路。[11]
中文譯校說明
1. 《相應部》SN 22.88 記載阿說示因重病不能恢復原有定力而懊悔。佛陀問他是否曾被教導「定是沙門法的核心」，隨後以色、受、想、行、識無常、苦、無我引導。經文不是否定定，而是否定把某種定境當作解脫本身；八支聖道仍以正定為一支。
2. "āciṇṇaka-kamma" 譯作慣習業，指反覆造作而形成力量的業。每日觀禪包含許多善心與修習行為，禪師依業論把它稱為善的慣習業；但觀禪更核心的作用仍是發展慧，不宜只當作換取善報的業。
3. 上座部註釋常依優先次序談重業、臨終業、慣習業與已作業。"maraṇāsanna-kamma" 是臨死前所作或當時憶起的業；並非只要沒有觀禪，就必然由某一臨終念頭決定來世。業的成熟仍涉及重業、既往慣習及多種條件，流水譬喻是勸人預先訓練，不是機械定律。
英譯把次第寫成 taṇhā → upādāna → kamma → painful rebirth。正文依既定術語補明「業有」（kammabhava）與「生有」（upapattibhava）：業有是能造成後有的造作面，生有是果報投生面；兩者都不是單純的「業」（kamma）。
4. 明確保證不再墮苦趣的是預流以上的聖者。未證道者即使有觀禪經驗，也不能一概保證所有苦趣業失效；反過來，原稿所稱佛弟子墮苦趣的個案未列姓名與來源，不能用來判定其內在證量。
5. 末利迦王后死後先在地獄七日、後生兜率天的故事見《法句經註》，不見於巴利經正文。故事把短暫苦報連結到她臨終憶起的一項過失；它屬註釋敘事，不應當作精確描述所有人死後過程的經文。
6. 地獄相、畜生相等屬註釋業論中的趣相或業相。觀照可能改變臨終心的反應，但原稿「看見什麼就必定投生何處」說得過於決定；正文已保留警策意義並改為條件式表述。
7. 《中部》MN 144 經文說闡陀自盡後「無可責難」，但沒有在正文中直說他於割喉時證阿羅漢；他臨終證果的說法來自註釋。因此，本講以闡陀證明「臨終可證阿羅漢」，應視為經與註釋合讀所得。
8. 淨信、歸依、誦念與發願本身可成善法，也能支持定、念與慧；不能一概說它們「只」導向善趣。禪師的重點是：若以涅槃為目標，不能以祈禱替代八支聖道與實際觀修。
9. 「非黑非白、導向業盡之業」見《中部》MN 57〈狗行者經〉的四業分類。把觀禪與出世間道稱為此類，是強調它們朝向離貪與業盡；世間觀禪善心仍是有意志的善行，與直接根除煩惱的出世間道心須作層次區分。
10. 《相應部》SN 22.88 本身沒有明說阿說示在問答後證阿羅漢；註釋傳統把佛陀所說的教法核心解作觀、道與果，並傳述阿說示證果。正文因此把「成為阿羅漢」標明為英譯稿的結語，不當作經文原句。
[08] Samatha And Vipassanā
( 20th October 1961)
(Sayadaw mentioned a monk named Asajit who was seriously ill. The Buddha went to see him and gave instruction for practice.) He had dukkha Vedanā and could not develop samādhi and in low spirit. The Buddha told him that in his sasana samādhi was not taken as the essence of the teaching. vipassanā practice was the main one. May be you are saying we are practicing quite a long time now. But still don't have samādhi. Never be in low spirit even your samādhi is weak. Samādhi is not the real essence in the Buddha's sasana. Asajit's mind became in high spirit again. Samādhi is only a supportive dhamma and wisdom is the main one. Pay attention to what I said. Then the Buddha asked him practiced vipassanā. Here is feeling, mind, the 5-khandhas. I ask you and give me the answer. The Buddha turned his mind to the contemplative object. His samādhi was unstable and also very ill, so the Buddha taught him insight practice on the khandhas.
From now on you all should develop the habitual kamma(acinna kamma). Every feeling arising contemplate impermanence. People have strong wrong view contemplate the mind and strong craving on feeling. Anytime make it as a habitual kamma. Acinna kamma means continuous practice. I really remind you for this. Why? You are searching for wealth with desire. And don't want to separate from the children(sons and daughters). The wealth you had worked for left behind including the children. It will be difficult for dying. All these things are not important. Should develop the habitual kamma told by the Buddha. Knowledge (nyan) means continuous practice.
Contemplate a lot on the mind and feeling. Impermanence (anicca) and seeing impermanence (anicca nyan) must happen simultaneously(The same meaning as seeing anicca.). Practice everyday is acinna kamma. With a lot of habitual practice and when the time of death come ,you don't want to separate from your family members. And also don't want to let go of your wealth. All these can come in to your mind at that time. Give an example for the above situation, habitual kamma is like a strong flowing current water. The mind doesn't want to separate with family members and wealth are like a piece of wood come across the current. The current is too strong and striking the wood away. Your everyday vipassanā practice is like strong water current. At that time the habitual wholesome kamma gives the result and the unwholesome asanna kamma(kamma come in at the time of dying) shun away. At the time of dying to be successful urgently make the preparation before-hand.
Acinna kamma is everyday training. Asanna kamma is the kamma come in near dying. If you don't do vipassanā, asunna kamma will give the result. It's frightening. Attachment to family member leading to painful rebirths. Attachment is craving. According to Dependent Arising: Tanha->upādāna->kamma->painful rebirth. Asanna kamma throw you down there. You all have wholesome kammas and merits. But you are not doing these things all the time. You must continuous training with one of the Four Satipatthanā. Cars, properties, houses are enemies. They will come to you near dying. These are fearful things. These are asanna kammas close to the dying moment of the mind. They are arising near the death consciousness. Some of the Buddha's disciples(including monks and laypeople) and monk disciples took painful rebirths were these asanna kammas. That is because they did not possess vipassanā knowledge. With Path Knowledge these kammas can't do anything to you. You must develop acinna kamma. Queen Mallikā at her near dying, asanna kamma come in and she fall into hell. She had done the biggest dāna during the Buddha's time. But without Path Knowledge unstable. Must have the Path Knowledge or develop the acinna kamma. Remember these two points. Near dying family and business matters can come in. Without practice, when the time come for separation is not easy thing. Acinna kamma send you to happy rebirth or Nibbāna. Don't be lazy. At the time of dying have to put full energy to contemplate. Why can you put full energy for contemplation? Because of acinna kamma. Without it if you see hell vision will go there as what you have seen. Seeing animal vision will born as animal. A person who had developed the acinna kamma can change all these visions. By seeing hell fire he knows that he has to go there. He also heard about these things before. At that time he has to put full effort for contemplation.
By seeing anicca, disenchantment for anicca, the ending of anicca and then realize Nibbāna. There is nothing to be low spirited. Who had accinna kamma even can become an arahant at the near dying.(see Channovada Sutta, Majjhima Nikāya) Without this habitual kamma have to take rebirth accordingly to the visions. The Buddha explained the difference between prayer with chanting and vipassanā. Prayer with chanting is faith and refuge. Only leading to happy rebirths. Practice is leading to Nibbāna. Let do prayer with chanting to be lesser than practice. If you do a lot of practice, it becomes acinna kamma. Don't listen to talks just for merits. The Buddha preferred the practice to cut off all the wholesome, unwholesome and mixed kammas (black and white)(vipassanā kamma and magga kamma cut off all kammas). Practice and stopping can't become acinna kamma. Have to do a lot. Anicca and magga become simultaneously, you are succeeded. Asajit by practicing accordingly to the Buddha's questions and answered and became an arahant. Samādhi is only a support for the contemplation. Don't think as no samādhi is no perfection (parami). vipassanā is leading by wisdom factors. If you do vipassanā include samādhi. If you discern anicca including samādhi factors. During the practice also including sīla factors.
涅槃很近，並不遙遠 - Nibbāna Is Near; Not Far Away
涅槃很近，並不遙遠
原題： Nibbāna Is Near; Not Far Away
開示日期： 1961 年 12 月 15 日
佛陀曾在無人請問時主動談到涅槃，為的是消除人們的疑惑。禪師概括那項教說為：
《法集論》（Dhammasaṅgaṇī）依有為與無為說明諸法。涅槃不是由條件製造出來的事物；禪師因而稱它為本然之法（sabhāva-dhamma），說它不是到佛陀出世時才被創造。[2]
既然如此，為什麼直到佛陀出世，才有許多人證悟？因為佛陀只能指出到達的方法，不能替任何人製造涅槃，也不能替人完成修道。涅槃是無為；眾生卻不能只因它不是新造的，就偶然碰上它。若未登上正確的列車，便到不了目的地。
只有登上「道」的列車，也就是實際完成道支（maggaṅga）的工作，才能到達。禪師把它稱為道緣（magga-paccaya）的列車。[3]
有三種列車：
．一種從善趣前往另一善趣；
．一種從善趣駛向苦趣；
．還有一種從善趣駛向涅槃。
在沒有佛陀教法的時代，眾生輪流搭乘前兩種列車；能無師自悟的辟支佛（Paccekabuddha），則能自行發現第三條路。[4]
沒有人能把涅槃寫成一個可見物，也不能以圖畫或模型展示它；連假的涅槃都畫不出來。禪師這裡是在提醒只憑學者的文字或藝術家的想像，不能呈現親證的無為法。
涅槃沒有色法的形狀與影像，所以不會像有為色法那樣變形、敗壞。沒有變易與不穩定之處，才是最安穩之處。眾生一直活在條件支配的有為領域裡，因此從未得到真正的安全。[2]
我叫你們觀察無常，是要你們看見有為法；看見以後，對有為法厭離；厭離以後，超越有為法；再以日益銳利的智慧，從條件造作中出離。因此，我才一再叫你們每天觀察。
若想抵達涅槃，就要沿著有為法追蹤到底。我曾問在座的丹貌居士（U Than Maung）：「你已走到變易的盡頭了嗎？」在有為法止息之處，便能發現無為；涅槃就在有為法終結的近處。
佛陀在《相應部》說：
來回觀察這一尋長的身體，便能看見它不斷變易，進而對它厭離；再確知它確實是苦諦，修行便走向有為法的止息。
這就像觀看電影。影片尚未結束時，銀幕上充滿紛亂活動的影像；影片一結束，白色銀幕便顯露出來。有為法的電影終止時，禪師以「涅槃的白幕顯現」作譬喻。意思是原先遮蔽視野的影像落幕，不是說涅槃原本是一塊白色物質。[7]
若乘的是道支列車，從成熟觀智轉入證道只需極短的心路。因此，我勸你們精進。禪師說：「諸蘊消失，涅槃便在此顯現。」就證道剎那而言，所緣已從有為諸行轉為無為涅槃；就究竟解脫而言，則是不再產生未來取蘊。這不是說修行者今生的色身當場消失。[7]
涅槃很近；但對不能超越有為法的人，它又顯得很遠。且不說完全超越有為法，真正能清楚看見無常的人已經很少。不見無常，就不能到達常住、安穩的涅槃。
若總說涅槃遙不可及，人們便會退縮；說它很近，人們卻又不知道到哪裡尋找。有些人聽別人說涅槃很遠，又不懂修行方法，便決定慢慢累積波羅蜜，將證悟一直推到遙遠未來。
禪師說，當前最須關心的不是猜測波羅蜜還差多少，而是有沒有實際培養道支（maggaṅga）。《藏釋》（Peṭakopadesa）提到：以如理作意聽聞四聖諦之法，再依所聞修行，便能穿透苦諦、證悟涅槃；重點落在聞法、如理作意與修行，並未叫人只等待波羅蜜自行成熟。[8]
這班道支列車只能自己乘坐，不能把一家人一起載上。各人須乘自己的列車，所以道智不能像財物那樣分給別人；它和把福德回向、隨喜的情形不同。
在漫長輪迴中，我們一直搭錯列車而受苦，不必另找一個外在罪魁禍首。有些人以「為了養家賺錢」鼓勵你造作會由善趣通往苦趣的業，你甚至以為他對你友善；另一些人只鼓勵你乘前往來世善趣的列車，結果仍不離未來的老、病、死。
當你想乘中道的列車，旁人又可能說：「你還這麼年輕，何必急著修行？」你們應看清：即使是好意的親友，也可能在不知不覺間妨礙你。這番話，是為你們的未來作提醒。
因為體會涅槃的安穩，才會想走中道；但在此以前，還須先除去斷見，確立因果正見。
禪師又以法的德目說明實修：
也有人以錯誤方式「跟隨」所緣：蚊子一咬，手便立刻跟著拍打；遇到所緣，心又以貪、瞋、癡跟上。禪師把 "ehi" 配作出現的所緣（ārammaṇa），把 "sandiṭṭhiko" 配作能觀的心（ārammaṇika）。所緣顯示無常，觀照如實跟上，兩者配合時，你便搭上了正確的列車，看見有為法的真相。[10]
無明與愛覆蓋智慧，這是第一層遮蔽；苦又彷彿覆蓋涅槃，這是第二層遮蔽。若仍看不見無常，就是煩惱遮住了智慧；若對無常諸行尚未厭離，也不能確知它們是苦諦，因而不能證悟涅槃。[11]
所以，前往涅槃必須修行，不能平白取得。煩惱使你見不到無常，未被穿透的苦又使止息看似隱沒。揭開這兩層遮蔽，便能證知涅槃。
最大的敵人是煩惱；它使人不能穿透苦諦。還未見無常，表示尚未越過煩惱的第一重障礙；尚未見涅槃，表示對苦的遍知仍未完成。戰勝遮蔽智慧的煩惱，便能直面苦；穿透苦後：
中文譯校說明
1. 巴利經中與本講最接近的是《自說經》Ud 8.3："Atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ"，即「諸比丘，有不生、不有、不作、無為」。英譯所錄 Atthi bhikkhave Nibbānaṃ 是禪師的義譯式概括，不宜加引號當作該經逐字原文。
2. 上座部把涅槃列為唯一無為法。說它「一直存在」旨在否定涅槃由佛陀或因緣創造；無為不受生滅時間支配，因此也不宜把它想成在宇宙某處永久存放的實體。sabhāva-dhamma 在此譯作本然之法，不作實體本體論解讀。
3. 道緣（magga-paccaya）是《發趣論》二十四緣之一，由道支對相應法與心生色等作條件。英譯原句 "Nibbāna is Path Condition" 不精確：涅槃是出世間道果心的所緣；能作道緣的是正見等道支。列車是禪師的譬喻，不是《發趣論》原有譬喻。
4. 辟支佛在沒有佛陀教法住世時能無師自悟緣起、證得涅槃，但不建立如正等覺佛那樣廣大的教法傳承。原稿「佛陀以前只有辟支佛證悟」是泛指無佛教法的時代，不是說正等覺佛出世前從未有其他佛。
5. "Nibbānasseva santike" 見 《相應部》SN 1.46〈仙女經〉（Accharā Sutta）的偈頌，語境是正直之道已被稱作路徑，無畏之方向已被稱作目的，法輪所成之車正接近涅槃。禪師取其「涅槃就在近處」勉勵修行。
6. 《增支部》AN 4.45〈盧醯多娑經〉原文說：在這一尋、有想有意的身體中，施設世間、世間集、世間滅與通往世間滅之道；不是逐字說「涅槃位於兩臂長的身內」。禪師依「世間滅」把它解作在身心中尋找通往涅槃之路。
7. 白色銀幕、影片止息與「諸蘊消失」都是譬喻。聖道生起時，今生由過去業所生的五蘊不會立刻消滅；阿羅漢仍有果報五蘊直到般涅槃。直接證悟時，是道果心以涅槃為所緣；究竟果效則是未來取蘊不再生起。
8. 《藏釋》（Peṭakopadesa）的典籍地位因傳承而異：緬甸三藏傳統收入《小部》，其他上座部傳承多視為後期釋經或準經典著作。英譯括註稱它「也是佛陀所說」並非跨傳承共識，正文未把該句當作確定的佛語。
9. "paccattaṃ veditabbo viññūhī" 是法的六德之一，意為「應由智者各自證知」。"ehipassiko" 與 "sandiṭṭhiko" 通常譯為「來見的」與「現見的」。
10. 把 "ehipassiko" 配為所緣、"sandiṭṭhiko" 配為觀照心，是莫哥禪師的實修應用，不是兩個巴利詞的固定阿毗達磨定義。
11. 「煩惱覆智、苦覆涅槃」是教學譬喻。苦不是一件實物，不能真的把涅槃蓋住；意思是煩惱妨礙如實見諸行，而尚未遍知苦就不能完成證滅的聖道工作。
[09] Nibbāna Is Near Not Far Away
( 15th December 1961)
The Buddha talked about Nibbāna without anyone asking. He wanted to dispel people's doubts. Atthi Bhikkhave Nibbānam-Monks! Nibbāna exists. It's sure that Nibbāna exists. To arrive Nibbāna is start from sankhata. From conditioned to unconditioned. Someone who wants to leave the conditioned will arrive there. Sankhata Damma, Asankhata Dhamma-Condition Dhamma, Unconditioned Dhamma (from the Dhammasangani). Nibbāna always exist as a natural phenomenon (Sabhava Dhamma). It's exist all the time and why the Buddha only appeared many can realize it.(Before the Buddha only Pacceka Buddhas realized it). He could only teach the way to be there. Couldn't make it happen. Nibbāna is unconditioned and exist as a natural phenomenon. It's existing in nature should be encounter by someone. According to the Buddha it's impossible. Why? It needs to be got on the right train. Only the one who takes the maggan train or who do the work of the path factors will arrive there. The train is called magga paccayo (Path Condition). There are trains from good rebirth to good rebirth (sugati to sugati), good rebirth to bad rebirth(sugati to dugati), and good rebirth to Nibbāna. Without the Buddha appeared all take the first and second trains in turn. Nobody can take the third one. Without the Buddha only Pacceka Buddhas were taking the right train. No one can write about Nibbāna. By drawing or showing Nibbāna, even can't show a fake one (Sayadaw referred to scholars and artists). It's without form, shape and images, so can't be deformed or inconstant. A place without deformity and inconstancy is the best place. All living being are living inside the province of conditions and never have the chance for living with safety.
Asking you to contemplate impermanence is wanting you to see the conditioned. Wanting you for disenchantment to conditioned. Wanting you to transcend or get out of conditioned. Wanting you to sharpen the knowledge which wanting to get out of conditions. Therefore asking you to contemplate everyday. Wanting to arrive Nibbāna have to follow to the end of sankhata. So I am asking U Than Maung (one of his disciples in the audience) as: Are you arriving to the end of inconstancy yet? At the ending of sankhata you will find it. It's close to the ending of sankhata. In the Saṁyutta the Buddha said: Nibbāna sandike - Nibbāna is not far away, very near. Therefore the Buddha taught to Rohitassa Devata to look for Nibbāna at 2-armed-lengths body (everyone's height is only 2-armed-lengths of his/her own hand). Contemplate this 2-armed-lengths body back and forth will see inconstancy and disenchantment of it. After that make a firm decision as it's truly dukkha sacca and then come to an end. It looks like you are watching a movie when it ended the white screen appear before you. Before it ending the screen was complicating with move pictures. Here also the movie sankhata ended and Nibbāna white screen appeared. The meaning is it's closing behind. If you are going by maggan train only short moment. I encourage you to make effort. khandhas disappear Nibbāna arrive here. It's near but far away because can't overcome the sankhata. Don't say overcome it even very few people see impermanence. Because of not seeing anicca so not arriving at nicca Nibbāna. If you say far away, people are retreating. Saying near they don't know how to look for it. Some heard from others said that Nibbāna was far away. And also don't know how to look for so they decide to develop perfection(paramis) slowly. It's not parami but to have magganga (path factors).
In Pesakopadesa(a commentary, also by the Buddha), it mentioned that listening to the Sacca Dhamma(talks on Noble Truths) and proper or wise attention, by practicing in this way penetrate the Truth of Dukkha and will realize Nibbāna. Not mentioning about the paramis. This maggan train can ride only by oneself and can't carry family members. Each person with one's own train. Therefore Path Knowledge can't share with others. (Not the same as merits) Paccatamveditabbovi&&uhī – each person enjoy the happiness or peace by oneself. Magga paccayo – Nibbāna is Path Condition, it came from the Patthāna (law of conditionality). In the whole samara (round of rebirth), we were taking the wrong train and suffered by it. Don't look for the culprit. People are talking as making money to feed your family is encouraging to ride the dugati train from the sugati (sugati – good or happy , dugati – bad or painful). Even may be you will think it as he is friendly to me. Some encourage to ride the sugati train for the betterment of next life. This is for your old age, sickness and death. If you ride the middle train (maggan), they will say you are still so young. Do you see the disadvantages make by your good friends? This is remind you for the future.
You want to follow the middle way because of the appreciation of Nibbāna. And want to follow it because of after dispelled uccheda ditthi. Ehi-passiko(come and see) is calling , sandhitiko (observing or contemplating) is following and Paccatamveditabbovi&&uhī – each person will realize the Path Knowledge. (Sayadaw very often using the 6-qualities of dhamma to explain the practice) Realization comes by practicing only, not by prayer or chanting. There are also following in the wrong ways(e.g. a mosquito bites and following with the hand). Following with craving, anger and delusion. Ehi is sense objects (arom) and Sandhitiko is contemplation (arammanika). If these two are harmonized you are on the right train. You are seeing the sankhata. Ignorance and craving (avijjā and tanha) covered on the knowledge (nyan). (This is one cover) Dukkha covers on Nibbāna (2nd cover). If you still don't see impermanence defilement cover on the knowledge, if you are still not in disenchantment with impermanence, and make a firm decision as Truth of Dukkha (Dukkha Sacca), then will not see Nibbāna. Therefore to Nibbāna have to go with practice. You can't have it for free. Kilesa and Dukkha cover up Nibbāna. If you can uncover these two will see it. (First uncover kilesas and see anicca, 2nd uncover Dukkha) The biggest enemy is defilement. Can't penetrate the Truth of Dukkha that Dukkha cover up again. If you still not seeing anicca not overcome defilement. Not seeing Nibbāna still not penetrate Dukkha yet. If you win kilesa, you will find dukkha. By penetration of dukkha and then Dukkhasa antam karasati ~ at the end of dukkha will realise Nibbāna.
原題： Nibbāna Is Near; Not Far Away
開示日期： 1961 年 12 月 15 日
佛陀曾在無人請問時主動談到涅槃，為的是消除人們的疑惑。禪師概括那項教說為：
涅槃確實可以證悟。修行從有為法（saṅkhata-dhamma）著手，最後抵達無為法（asaṅkhata-dhamma）；想要出離有為法的人，必須循著有為法的真相走到底。Atthi, bhikkhave, Nibbānaṃ.
諸比丘，涅槃是有的。[1]
《法集論》（Dhammasaṅgaṇī）依有為與無為說明諸法。涅槃不是由條件製造出來的事物；禪師因而稱它為本然之法（sabhāva-dhamma），說它不是到佛陀出世時才被創造。[2]
既然如此，為什麼直到佛陀出世，才有許多人證悟？因為佛陀只能指出到達的方法，不能替任何人製造涅槃，也不能替人完成修道。涅槃是無為；眾生卻不能只因它不是新造的，就偶然碰上它。若未登上正確的列車，便到不了目的地。
只有登上「道」的列車，也就是實際完成道支（maggaṅga）的工作，才能到達。禪師把它稱為道緣（magga-paccaya）的列車。[3]
有三種列車：
．一種從善趣前往另一善趣；
．一種從善趣駛向苦趣；
．還有一種從善趣駛向涅槃。
在沒有佛陀教法的時代，眾生輪流搭乘前兩種列車；能無師自悟的辟支佛（Paccekabuddha），則能自行發現第三條路。[4]
沒有人能把涅槃寫成一個可見物，也不能以圖畫或模型展示它；連假的涅槃都畫不出來。禪師這裡是在提醒只憑學者的文字或藝術家的想像，不能呈現親證的無為法。
涅槃沒有色法的形狀與影像，所以不會像有為色法那樣變形、敗壞。沒有變易與不穩定之處，才是最安穩之處。眾生一直活在條件支配的有為領域裡，因此從未得到真正的安全。[2]
我叫你們觀察無常，是要你們看見有為法；看見以後，對有為法厭離；厭離以後，超越有為法；再以日益銳利的智慧，從條件造作中出離。因此，我才一再叫你們每天觀察。
若想抵達涅槃，就要沿著有為法追蹤到底。我曾問在座的丹貌居士（U Than Maung）：「你已走到變易的盡頭了嗎？」在有為法止息之處，便能發現無為；涅槃就在有為法終結的近處。
佛陀在《相應部》說：
所以，佛陀教導盧醯多娑天子（Rohitassa Devaputta），應在這一尋長的身體中了解世間、世間的生起、世間的止息，以及導向止息的道路。禪師把它說成：在每個人約兩臂長的身體中尋找通往涅槃之路。[6]Nibbānasseva santike.
已近於涅槃。[5]
來回觀察這一尋長的身體，便能看見它不斷變易，進而對它厭離；再確知它確實是苦諦，修行便走向有為法的止息。
這就像觀看電影。影片尚未結束時，銀幕上充滿紛亂活動的影像；影片一結束，白色銀幕便顯露出來。有為法的電影終止時，禪師以「涅槃的白幕顯現」作譬喻。意思是原先遮蔽視野的影像落幕，不是說涅槃原本是一塊白色物質。[7]
若乘的是道支列車，從成熟觀智轉入證道只需極短的心路。因此，我勸你們精進。禪師說：「諸蘊消失，涅槃便在此顯現。」就證道剎那而言，所緣已從有為諸行轉為無為涅槃；就究竟解脫而言，則是不再產生未來取蘊。這不是說修行者今生的色身當場消失。[7]
涅槃很近；但對不能超越有為法的人，它又顯得很遠。且不說完全超越有為法，真正能清楚看見無常的人已經很少。不見無常，就不能到達常住、安穩的涅槃。
若總說涅槃遙不可及，人們便會退縮；說它很近，人們卻又不知道到哪裡尋找。有些人聽別人說涅槃很遠，又不懂修行方法，便決定慢慢累積波羅蜜，將證悟一直推到遙遠未來。
禪師說，當前最須關心的不是猜測波羅蜜還差多少，而是有沒有實際培養道支（maggaṅga）。《藏釋》（Peṭakopadesa）提到：以如理作意聽聞四聖諦之法，再依所聞修行，便能穿透苦諦、證悟涅槃；重點落在聞法、如理作意與修行，並未叫人只等待波羅蜜自行成熟。[8]
這班道支列車只能自己乘坐，不能把一家人一起載上。各人須乘自己的列車，所以道智不能像財物那樣分給別人；它和把福德回向、隨喜的情形不同。
每個人都須親自體驗解脫的安樂與寂靜。道支對證悟作為道緣；涅槃則是道果心的所緣與修道的目標，不是另一件替你運作的「道緣」。[3]Paccattaṃ veditabbo viññūhī.
應由智者各自證知。[9]
在漫長輪迴中，我們一直搭錯列車而受苦，不必另找一個外在罪魁禍首。有些人以「為了養家賺錢」鼓勵你造作會由善趣通往苦趣的業，你甚至以為他對你友善；另一些人只鼓勵你乘前往來世善趣的列車，結果仍不離未來的老、病、死。
當你想乘中道的列車，旁人又可能說：「你還這麼年輕，何必急著修行？」你們應看清：即使是好意的親友，也可能在不知不覺間妨礙你。這番話，是為你們的未來作提醒。
因為體會涅槃的安穩，才會想走中道；但在此以前，還須先除去斷見，確立因果正見。
禪師又以法的德目說明實修：
證悟只從實修而來，不能以祈禱或誦念取代。Ehipassiko
法正在呼喚：「來看！」
Sandiṭṭhiko
你以當下觀照直接跟上。
Paccattaṃ veditabbo viññūhī
智者各自親證道果。[9]
也有人以錯誤方式「跟隨」所緣：蚊子一咬，手便立刻跟著拍打；遇到所緣，心又以貪、瞋、癡跟上。禪師把 "ehi" 配作出現的所緣（ārammaṇa），把 "sandiṭṭhiko" 配作能觀的心（ārammaṇika）。所緣顯示無常，觀照如實跟上，兩者配合時，你便搭上了正確的列車，看見有為法的真相。[10]
無明與愛覆蓋智慧，這是第一層遮蔽；苦又彷彿覆蓋涅槃，這是第二層遮蔽。若仍看不見無常，就是煩惱遮住了智慧；若對無常諸行尚未厭離，也不能確知它們是苦諦，因而不能證悟涅槃。[11]
所以，前往涅槃必須修行，不能平白取得。煩惱使你見不到無常，未被穿透的苦又使止息看似隱沒。揭開這兩層遮蔽，便能證知涅槃。
最大的敵人是煩惱；它使人不能穿透苦諦。還未見無常，表示尚未越過煩惱的第一重障礙；尚未見涅槃，表示對苦的遍知仍未完成。戰勝遮蔽智慧的煩惱，便能直面苦；穿透苦後：
Dukkhassantaṃ karissati.
將作苦之邊際——將抵達苦的終結。[11]
中文譯校說明
1. 巴利經中與本講最接近的是《自說經》Ud 8.3："Atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ"，即「諸比丘，有不生、不有、不作、無為」。英譯所錄 Atthi bhikkhave Nibbānaṃ 是禪師的義譯式概括，不宜加引號當作該經逐字原文。
2. 上座部把涅槃列為唯一無為法。說它「一直存在」旨在否定涅槃由佛陀或因緣創造；無為不受生滅時間支配，因此也不宜把它想成在宇宙某處永久存放的實體。sabhāva-dhamma 在此譯作本然之法，不作實體本體論解讀。
3. 道緣（magga-paccaya）是《發趣論》二十四緣之一，由道支對相應法與心生色等作條件。英譯原句 "Nibbāna is Path Condition" 不精確：涅槃是出世間道果心的所緣；能作道緣的是正見等道支。列車是禪師的譬喻，不是《發趣論》原有譬喻。
4. 辟支佛在沒有佛陀教法住世時能無師自悟緣起、證得涅槃，但不建立如正等覺佛那樣廣大的教法傳承。原稿「佛陀以前只有辟支佛證悟」是泛指無佛教法的時代，不是說正等覺佛出世前從未有其他佛。
5. "Nibbānasseva santike" 見 《相應部》SN 1.46〈仙女經〉（Accharā Sutta）的偈頌，語境是正直之道已被稱作路徑，無畏之方向已被稱作目的，法輪所成之車正接近涅槃。禪師取其「涅槃就在近處」勉勵修行。
6. 《增支部》AN 4.45〈盧醯多娑經〉原文說：在這一尋、有想有意的身體中，施設世間、世間集、世間滅與通往世間滅之道；不是逐字說「涅槃位於兩臂長的身內」。禪師依「世間滅」把它解作在身心中尋找通往涅槃之路。
7. 白色銀幕、影片止息與「諸蘊消失」都是譬喻。聖道生起時，今生由過去業所生的五蘊不會立刻消滅；阿羅漢仍有果報五蘊直到般涅槃。直接證悟時，是道果心以涅槃為所緣；究竟果效則是未來取蘊不再生起。
8. 《藏釋》（Peṭakopadesa）的典籍地位因傳承而異：緬甸三藏傳統收入《小部》，其他上座部傳承多視為後期釋經或準經典著作。英譯括註稱它「也是佛陀所說」並非跨傳承共識，正文未把該句當作確定的佛語。
9. "paccattaṃ veditabbo viññūhī" 是法的六德之一，意為「應由智者各自證知」。"ehipassiko" 與 "sandiṭṭhiko" 通常譯為「來見的」與「現見的」。
10. 把 "ehipassiko" 配為所緣、"sandiṭṭhiko" 配為觀照心，是莫哥禪師的實修應用，不是兩個巴利詞的固定阿毗達磨定義。
11. 「煩惱覆智、苦覆涅槃」是教學譬喻。苦不是一件實物，不能真的把涅槃蓋住；意思是煩惱妨礙如實見諸行，而尚未遍知苦就不能完成證滅的聖道工作。
[09] Nibbāna Is Near Not Far Away
( 15th December 1961)
The Buddha talked about Nibbāna without anyone asking. He wanted to dispel people's doubts. Atthi Bhikkhave Nibbānam-Monks! Nibbāna exists. It's sure that Nibbāna exists. To arrive Nibbāna is start from sankhata. From conditioned to unconditioned. Someone who wants to leave the conditioned will arrive there. Sankhata Damma, Asankhata Dhamma-Condition Dhamma, Unconditioned Dhamma (from the Dhammasangani). Nibbāna always exist as a natural phenomenon (Sabhava Dhamma). It's exist all the time and why the Buddha only appeared many can realize it.(Before the Buddha only Pacceka Buddhas realized it). He could only teach the way to be there. Couldn't make it happen. Nibbāna is unconditioned and exist as a natural phenomenon. It's existing in nature should be encounter by someone. According to the Buddha it's impossible. Why? It needs to be got on the right train. Only the one who takes the maggan train or who do the work of the path factors will arrive there. The train is called magga paccayo (Path Condition). There are trains from good rebirth to good rebirth (sugati to sugati), good rebirth to bad rebirth(sugati to dugati), and good rebirth to Nibbāna. Without the Buddha appeared all take the first and second trains in turn. Nobody can take the third one. Without the Buddha only Pacceka Buddhas were taking the right train. No one can write about Nibbāna. By drawing or showing Nibbāna, even can't show a fake one (Sayadaw referred to scholars and artists). It's without form, shape and images, so can't be deformed or inconstant. A place without deformity and inconstancy is the best place. All living being are living inside the province of conditions and never have the chance for living with safety.
Asking you to contemplate impermanence is wanting you to see the conditioned. Wanting you for disenchantment to conditioned. Wanting you to transcend or get out of conditioned. Wanting you to sharpen the knowledge which wanting to get out of conditions. Therefore asking you to contemplate everyday. Wanting to arrive Nibbāna have to follow to the end of sankhata. So I am asking U Than Maung (one of his disciples in the audience) as: Are you arriving to the end of inconstancy yet? At the ending of sankhata you will find it. It's close to the ending of sankhata. In the Saṁyutta the Buddha said: Nibbāna sandike - Nibbāna is not far away, very near. Therefore the Buddha taught to Rohitassa Devata to look for Nibbāna at 2-armed-lengths body (everyone's height is only 2-armed-lengths of his/her own hand). Contemplate this 2-armed-lengths body back and forth will see inconstancy and disenchantment of it. After that make a firm decision as it's truly dukkha sacca and then come to an end. It looks like you are watching a movie when it ended the white screen appear before you. Before it ending the screen was complicating with move pictures. Here also the movie sankhata ended and Nibbāna white screen appeared. The meaning is it's closing behind. If you are going by maggan train only short moment. I encourage you to make effort. khandhas disappear Nibbāna arrive here. It's near but far away because can't overcome the sankhata. Don't say overcome it even very few people see impermanence. Because of not seeing anicca so not arriving at nicca Nibbāna. If you say far away, people are retreating. Saying near they don't know how to look for it. Some heard from others said that Nibbāna was far away. And also don't know how to look for so they decide to develop perfection(paramis) slowly. It's not parami but to have magganga (path factors).
In Pesakopadesa(a commentary, also by the Buddha), it mentioned that listening to the Sacca Dhamma(talks on Noble Truths) and proper or wise attention, by practicing in this way penetrate the Truth of Dukkha and will realize Nibbāna. Not mentioning about the paramis. This maggan train can ride only by oneself and can't carry family members. Each person with one's own train. Therefore Path Knowledge can't share with others. (Not the same as merits) Paccatamveditabbovi&&uhī – each person enjoy the happiness or peace by oneself. Magga paccayo – Nibbāna is Path Condition, it came from the Patthāna (law of conditionality). In the whole samara (round of rebirth), we were taking the wrong train and suffered by it. Don't look for the culprit. People are talking as making money to feed your family is encouraging to ride the dugati train from the sugati (sugati – good or happy , dugati – bad or painful). Even may be you will think it as he is friendly to me. Some encourage to ride the sugati train for the betterment of next life. This is for your old age, sickness and death. If you ride the middle train (maggan), they will say you are still so young. Do you see the disadvantages make by your good friends? This is remind you for the future.
You want to follow the middle way because of the appreciation of Nibbāna. And want to follow it because of after dispelled uccheda ditthi. Ehi-passiko(come and see) is calling , sandhitiko (observing or contemplating) is following and Paccatamveditabbovi&&uhī – each person will realize the Path Knowledge. (Sayadaw very often using the 6-qualities of dhamma to explain the practice) Realization comes by practicing only, not by prayer or chanting. There are also following in the wrong ways(e.g. a mosquito bites and following with the hand). Following with craving, anger and delusion. Ehi is sense objects (arom) and Sandhitiko is contemplation (arammanika). If these two are harmonized you are on the right train. You are seeing the sankhata. Ignorance and craving (avijjā and tanha) covered on the knowledge (nyan). (This is one cover) Dukkha covers on Nibbāna (2nd cover). If you still don't see impermanence defilement cover on the knowledge, if you are still not in disenchantment with impermanence, and make a firm decision as Truth of Dukkha (Dukkha Sacca), then will not see Nibbāna. Therefore to Nibbāna have to go with practice. You can't have it for free. Kilesa and Dukkha cover up Nibbāna. If you can uncover these two will see it. (First uncover kilesas and see anicca, 2nd uncover Dukkha) The biggest enemy is defilement. Can't penetrate the Truth of Dukkha that Dukkha cover up again. If you still not seeing anicca not overcome defilement. Not seeing Nibbāna still not penetrate Dukkha yet. If you win kilesa, you will find dukkha. By penetration of dukkha and then Dukkhasa antam karasati ~ at the end of dukkha will realise Nibbāna.