通達五法
原題： Penetration of the Five Dhammas
開示日期： 1959 年 12 月 5 日至 9 日
〔英譯者按：禪師以五次開示講解五法：漏、業、苦、欲與受。所依《增支部》經文實際列出六法，還包括想；禪師本系列沒有另講想。每一法都應從六方面通達。〕
一、漏
佛陀對比丘們說，眾生長久流轉輪迴，是因為沒有通達應通達之法。經中所列六法是：欲、受、想、漏、業與苦；每一法都要從六方面知道。
就漏（āsava）而言：
知道漏：欲漏（kāmāsava）、有漏（bhavāsava）、見漏（diṭṭhāsava）與無明漏（avijjāsava）。經文正文通常列前三漏中的欲漏、有漏、無明漏，不另列見漏；本講依四漏分類。
知道漏的因：無明像領袖，其餘諸漏依它的命令運作。
知道漏的差別：諸漏使眾生依業投生於三十一界，各有種種差別。
知道漏的果：依漏而造業，業再帶來相應果報。
知道漏的滅：無明漏破除，諸漏便隨之止息。
知道導向漏滅的修行：八支聖道。
清晨醒來後，若沒有正念，無明很快便介入；其他漏隨著無明，支配一整天的身、口、意活動。日常經驗常是四漏在運作，沒有正念便受其逼迫；若有正念，漏本身便成為法隨觀（dhammānupassanā）的對象。每當它生起，都以念觀察其無常。
諸漏能導向多種果報：地獄、畜生、餓鬼、人、天與梵天。一般人常只想到漏會引向苦趣，其實凡仍在三界中流轉的果報，都沒有超出漏的作用範圍。
二、業
談業之前，先談對業的邪見，也就是把業看成恆常不變的「業論式常見」。許多佛教徒說，在到達涅槃以前只能依靠業，並把經文「惡業如車輪隨足、善業如影隨形」的譬喻理解成有一個實體化的業永遠跟在後面。若照字面執取，便成為常見。
業是思（cetanā），屬於心法；攝入五蘊時，屬行蘊（saṅkhārakkhandha）。《無我相經》說「諸行無我」，因此業也具有無常、非我的性質。若認為同一個業像不變的影子般跟隨，就把無我之法誤認為自我。
佛陀用間接譬喻使因果容易理解；若把譬喻當成實體描述，就會產生邪見。造業的那一剎那已經滅去，但依其勢力，日後可生起相應果報。不是同一個業體搬到另一處，也不是後果與前因完全無關。
譬如有兩支蠟燭，第一支已點燃，第二支未點燃。以第一支的火點燃第二支，第二支便有火光。第一支的同一團火是否移到第二支？不是；若完全移走，第一支應當熄滅。第二支的火是否與第一支毫無關係？也不是，它由第一支為緣而生。
同樣，業是因，異熟（vipāka）是果；因果既非同一，也非全異，只是條件關係。這一點極重要，帶著錯誤業見修行，不能如實證法。
業也應從六方面知道：
業的種類：身業、語業、意業。
業的因：經中說觸是業生起的條件。譬如未見食物時，想吃的思可能不生；見到食物，欲求與相應造作才生起。三業都依觸等條件而起。
業的差別：各種業能導向地獄、畜生、餓鬼、人、天與梵天等不同果報。
業的果：有的今生受報，有的下一生受報，有的在更後面的生命、乃至最後一生以前受報。大目犍連尊者即使已是阿羅漢，仍在最後一生承受過去業的現世餘報。
業的滅：業有不再形成，苦的輪轉便走向止息；本講把這一點連到觸與造作的止息。
業滅之道：修習八支聖道。
每當造作的思生起，便觀其無常，渴愛就沒有機會接續。只要名色活動，思也與相應名法共同生起；身、語、意業都依名色條件而有，這可依俱生緣（sahajāta-paccaya）理解。
若不觀察，思便在渴愛、取的支持下形成業有，未來又取得名色，老、病、死隨之而來。業輪（kammavaṭṭa）造成異熟輪（vipākavaṭṭa），異熟又成為煩惱輪（kilesavaṭṭa）的基地；若不用觀智處理，三輪便循環不止。
張眼、閉眼也有想張、想閉的思，但修行不必只挑思來觀。觀心、觀受或觀法時，相應的思已包括其中，不必勉強逐一選取。
三、苦
苦也要從六方面知道。
第一，知道苦。佛陀初轉法輪所說：生是苦。你還記得出生時的苦嗎？不知道，這就是無明。老是苦；身體正受熱力、衰變逼迫，你是否如實知道？多數人仍不知道。病是苦；明顯疾病連動物也知道。
但人常不知道，這具身體必須不斷調整、維持，本身就是苦。例如飢餓要吃、口渴要喝，一整天有無數事情必須處理；這類行苦對厭離五蘊十分重要。死亡是苦；仍活著的人尚未親歷最後死亡，明知隨時可能死，卻每天照常歡笑，顯示尚未真正通達它。
愁、悲、苦、憂、惱每天都可看見，人卻把它們當成理所當然。最後是「總說五取蘊苦」，也就是五取蘊本身是苦；這只有觀智能直接洞見。它一直存在，卻被無明遮蔽，所以苦諦最難通達。
通達苦，苦集才被斷除；如實知苦，才可能現證苦滅。健康身體中每一刻變易、逼迫的苦，比明顯疼痛更值得觀察。狗與豬也知道粗重疼痛，但那不足以證涅槃；行者須洞見任何藥物都不能使之永久不變的行苦與壞苦。
第二，知道苦的因：渴愛是苦集，其根本性質是貪求。
第三，知道苦的差別：禪師以小苦、大苦、緩慢的苦、迅速的苦，加上可由醫藥暫時處理與不可由醫藥根治的苦，共說六類。原講未逐一詳解，行者可在身心變化中觀察。
第四，知道苦的結果：凡夫遭遇苦時，愁、悲、憂、惱接續而來；具足善根並修觀者，看見無常之苦，能使第二層心苦止息，進而趣向涅槃。
第五，知道苦的滅：苦的徹底止息是涅槃。
第六，知道滅苦之道：八支聖道。苦的止息不能只靠祈禱；先正確理解苦，再以道支觀察五取蘊，才是實際的滅苦之道。
四、欲
禪師先談阿那律尊者的修行。他修止已有成就，但慢（māna）、過度用力與憂慮混入，觀智無法進展；舍利弗尊者加以指導後，他才證得阿羅漢。行者應留意慢、掉舉與憂慮，不要讓它們阻礙智慧由較低層次進到較高層次。
修行中不論什麼現起，都以正確態度觀察。不要讓「為何我還沒有證得？」的憂慮介入。只須法隨法行，如實觀察法所顯示的性質，智在現象之後緊隨而知，不要讓其他心理反應混雜進來。四正勤中的精進不是越緊繃越好，而須與其他根、力保持平衡。
欲同樣要從六方面知道：
知道欲：欲（kāma）在此指欲求、想要與染著。世俗說「我是個感情豐富的人」聽來甜美，但黏著會障礙智慧。
知道欲的因：觸。今生親愛的人是因反覆接觸而生染著；對已不記得的過去世親屬，現在沒有接觸，愛著也不現行。
知道欲的差別：對色、聲、香、味、觸五欲境的欲求。
知道欲的結果：眾生由貪欲造作許多業。
知道欲的滅：對五欲的染著止息，趣向涅槃。
知道欲滅之道：八支聖道。
欲可分為事欲（vatthu-kāma）與煩惱欲（kilesa-kāma）：前者是被貪著的五欲境及五蘊，後者是黏著它們的欲貪。修觀時觀察事欲或五蘊的無常；當對象被如實看成生滅之法，便成為觀智的所緣，不再只是愛著的所緣。無可執取的恆常對象，煩惱欲便失去立足點。
禪師以羅睺羅為例：他與佛陀入村托缽時，觀看佛陀與自己的端正色身，心中建立恆常、美好的相，因而生慢。佛陀知道後，叫他觀察色身無常。由此可知，執取常相會滋養欲與慢，辨知無常則使它們鬆脫。
五、受
就一個人是否實際接觸佛法而言，佛陀是否「出現於他的世界」，取決於他的智慧：若在五蘊中辨知無常、苦、無我，他便真正遇到佛陀的教法；若完全看不見，雖佛法住世，對他也像沒有佛陀出世。
三相不論佛陀是否出世都如是存在；佛陀出世的利益，是眾生有機會聽聞並親自知道它們。修行辨知無常時，應生起喜悅，因為這能在今生導向苦的止息。
辨知無常，是法的現見性（sandiṭṭhika）；繼續精進，在無常相續的止息處現證涅槃，是不待時節、超越時間（akālika）。若有人說「我已看見無常，為何還未到終點？」表示辨知尚未成熟。
「善說」（svākkhāta）、「現見」（sandiṭṭhika）與「不待時節」（akālika），在本講中分別類比教理學習、實際修行與證入結果，也類比知遍知（ñāta-pariññā）、審察遍知（tīraṇa-pariññā）與斷遍知（pahāna-pariññā）。
辨知無常何時成熟？當行者決定性地看見：生起是苦，壞滅也是苦，除了不斷生滅、受逼迫的法，沒有可執取的安樂實體。無常的觀察走到終點，涅槃便顯現。
受的六方面是：
受有樂受、苦受、捨受三類。
受以觸為因。
受依欲染與出離修行，可各有樂、苦、捨，合說六受。
眾生依受而起愛取，造作善業或不善業。
受的徹底止息趣向涅槃。
受滅之道是八支聖道。
中文譯校說明
1. 本講所依六法與六種分析，對應《增支部》AN 6.63 〈Nibbedhika Sutta〉。原題 "Panatration of The Five Dhamma" 是拼字與單複數錯誤，新版改為 "Penetration of the Five Dhammas"。
2. 經文談漏時通常列 "kāmāsava"、"bhavāsava"、"avijjāsava" 三漏；"diṭṭhāsava" 是阿毗達磨、註釋常用的第四漏。原稿已指出兩種列法不同。
3. 原稿把業的現世果細分為七日、七月、七年，這不是《增支部》AN 6.63 正文的固定公式；經典核心是業果可於現世、下一生或更後世成熟。
4. 「藥物不能治的苦」不是勸人拒絕醫療，而是指任何醫療都不能使五蘊永久免於生滅、老化與死亡。可治的疾病仍應適當治療。
5. "vatthu-kāma" 與 "kilesa-kāma" 是事欲、煩惱欲的註釋性分析；修觀不是否定外物存在，而是觀察對象與貪著皆依緣生滅。
6. 原稿把受滅直接說成 "Nibbāna"。緣起中「觸滅故受滅」是條件止息；以無餘離貪而徹底終止未來受蘊，才與涅槃、般涅槃的語境相應，兩層不宜混為同一剎那的普通受滅。
[10] Penetration of The Five Dhammas
5th to 9th Dec.1959
[Sayadaw delivered 5 talks on the 5-Dhammas; the taints (āsavas), action (kamma), suffering (dukkha), sensuality(kama) and feeling(vedanā) respectively. It based on a sutta in the Anguttara-Nikāya which mentioned totally 6-Dhammas, including perception (sañña). But Sayadaw did not include it in his talks.]
T1 [The Buddha said to the monks, the reason living beings were wandering in the round of existence because of not knowing the Dhammas which should be penetrated. According to the sutta the 6-Dhamma are: sensuality, feeling, perception, taint, action and suffering. Each one of them has 6 points to know. On the taints(āsavas): 1. To know āsavas - The taint of sensuality(kamāsava), the taint of becoming (bhavāsava), the taint of view(ditthāsava) and the taint of ignorance(avijjāsava). The first 3 of them are liked the followers and ignorance is liked a leader. In the sutta the Buddha mentioned 3 only without the view. 2. To know the cause - ignorance is the leader and the other are functioning accordingly to its order. 3. To know the diversity - living beings take rebirth in the 31-realms of existence. 4. To know the result - kamma. 5. To know the cessation - to destroy avijjāsava, i.e ignorance ceases the taints cease. 6. To know the path of practice for cessation - the Noble Eight Fold Paths.]
In the early morning after wake up ignorance comes in. With the order of ignorance and all the other taints follow to act for the whole day. Every day of experience is the functions of the 4 taints. Without mindfulness we suffer by them. With mindfulness it becomes the contemplation on Dhamma (Dhammannupassana). Every time they come and with sati contemplate its impermanence. I will talk on the 3rd point which is the result. There are many types of taints giving the results to hell, animals, hungry ghosts, human beings, celestial beings and Brahma gods. Most people think taints usually lead to the planes of misery (apayanumi).
T2 On kamma: Before talking on kamma, I want to talk about wrong view on kamma (kammavadi sasataditthi- i.e, viewing kamma as permanent). It's very important. Most Buddhists say that before we are arriving at Nibbāna we have to rely on kammas. Why is that? Because it was mentioned in some of the discourses. Most Buddhists also think in this way. Kamma follows behind like an ox-cart and shadow were taught accordingly to the suttanta method. If you take it as a reality and becomes wrong view of eternalism. It means as without changing. Kamma is volition and mental phenomenon. Making into aggregate; it's mental aggregate (sankhārakhandha). In the Discourse of Not-Self Characteristic (Anatta Lakkhana Sutta), it mentioned as sankhāra anatta – volitional formations are not-self. Therefore, it also has the nature of impermanence. If following liked a shadow, mean it's not changing. Then, it's not anatta(not-self), becomes self (atta – this is viewing kamma with wrong view.). Infer something indirectly to make it clear and take it meaning directly become wrong view. Regarding with the result of kamma, some kammas become fruitless and some are not. If not arriving to Nibbāna yet, then it's not fruitless yet. Kammic result can't follow directly, but you must take it as giving the same result. The action finished at the place where it had done. But it gives the same result at another place. If you take it as not following behind, then the view of eternalism is falling away. And take it as the same result arises, then the view of annihilationism also falls apart [(The last 2 sentences are important to dispel wrong views on kamma as permanence (sasata) and annihilation (uccheda). The wrong view on kamma comes from the Mahā Punnama Sutta of Majjhima- Nikāya which Sayadaw mentioned here.)] He gave a very simple example to clear up the mistaken view. There are 2 candle sticks. In the first candle stick has light, and the second does not. You take the first candle light and lights it to the 2nd one. And then light arises in the 2nd one. Does it mean the 1st light is following it to the 2nd one? No, it doesn't. If it's really following there, the light of the first one will be gone out. Is the 2nd light nothing to do with the 1st light (i.e no connection)? No, it has connection, the same thing is arising. If it's really following behind, the cause & effect become one or the same. They are not the same. Kamma is the cause and vipākka is the result. They are not the same nor different (but only cause & effect relationship). This point is very important. Practicing with wrong view will not realize the Dhamma.
You have to know kamma in 6 points. These are:(1) To know the type of kamma. (2) To know the cause of kamma. (3) To know the diversity of kamma. (4) To know the result of kamma. (5) To know the cessation of kamma. (6) To know the way of cessation of kamma.
(1) There are 3 types of kamma; i.e bodily, verbal and mental action.
(2) What is the cause of kamma? It arises by contact (phassa). As an example, if you don't see the foods, the desire to eat doesn't come. You see the foods and the desire to eat arise. The 3kammas arise because of contact.
(3) There’re many diversities of kammas leading beings to hells, animals, hungry ghosts, human beings, celestial beings and Brahma gods.
(4) The result of kamma are:(a) The result will get in this life within 7 days, 7 months and 7 years. (b)The result will get in next life. (c)The result will get until before Nibbāna to the last life (until the last existence as an arahant, e-g Mahā-Moggallāna).
(5) Nibbāna is the place where kamma cease to arise. When the 8-Path factors arise it ceases. Kamma ceases and dukkha ceases (Here contact-phassa cease and kamma cease).
(6) Practice the Noble Eight Fold Path kamma will cease.
Every time volitional mental state arises contemplate impermanence, then craving not arise. Whenever mind/body exist and volition (kamma) exists. Volition cease and mind/body cease. Physical kamma with mind/body, verbal kamma with mind/body and mental kamma with mind/body; they are arising together respectively (sahajata paccaya - conascence condition). You don't need to have doubt as if volition ceases, mind/body cease or not? If you don't contemplate because of volition, and must get the mind and body. If you get mind and body, then old age, sickness and death will follow as the truth of dukkha. Kamma is creating round of existence of action (kammavatta) and the result of round of existence (vipākkavatta). With the vipākkavatta has the defilement of round of existence(kilesavatta). Not contemplate the volition with insight knowledge the 3 rounds of existence continue in cycle. Open the eyes and close the eyes are kammas (Want to open and close, these are volitions.). But in the contemplation no need to contemplate only volitions. By contemplation on mind, feeling and dhamma, all include with volition. No need to make a selection.
T3 On dukkha: The 6 points of dukkha are: (1) To know dukkha (Sayadaw used dukkha which was mentioned in The First Discourse Of The Buddha). Birth is dukkha (jatipi dukkha). Look at back this dukkha you had before. Do you know it? No, you don't. It's ignorance. Old age is dukkha. Do you know you are burning with this heat element? Again you don't know it. This is the power of ignorance. Do you know sickness? You know, even animals know it. But you don't know the illness which always need for adjustment as dukkha (i.e bodily dukkha or discomfort, as e-g hungry and thirsty so we have to eat and drink etc. These are sankhāra dukkha and there are more than that. There are a lot of things to do for the whole day. It's very important for contemplation to this kind of dukkha and have dispassion for the khandhas). Therefore, dukkha is difficult to know. By only understanding dukkha and it will end. Death is dukkha (marāṇaṃ dukkha). Do you know it? You don't know it yet, because you are still alive. You can die at any time but every day you can laugh and smile, means you don't know it. There are many dukkhas and covering up by ignorance that we don't know it. These are sorrow, lamentation pain, grief and despair etc. All these we have seen every day. Do we know them as dukkha? No, we don't, and we think it as normal. Therefore, there is a saying, the truth of dukkha is not easy to know. The last dukkha is clinging to the 5-khandhas. This only can be known by insight knowledge. This dukkha always exists. Not everybody knows it. So it's covering up by ignorance. By penetration of dukkha and the origin of dukkha, i.e samudaya dies. Therefore, the truth of dukkha is difficult to know. In all the truth it's the most difficult to know. If you know it will realize the ending of dukkha. The 5-khandhas are dukkha phenomena. It only ceases by thorough penetration so I have to warn you on this point very often. In reality it's important to know the ever changing dukkha of the healthy body (not the physical pain). Only the progressive yogi can know it. The kind of dukkha even can know by dog and pig, not realize Nibbāna. Rootless (ahetuka) and 2-rooted (dvehetuka) person can't know it. Only 3-rooted person (Tihetuka) can know it. Even tihetuka person can know it by discerning the highest level of impermanence and not by the lower level. There are 2 dukkhas. Dukkha can be treated by medicine and the one cannot. Only by seeing the dukkha which can't be cured by medicine will realize Nibbāna. It has no time for treatment. Dukkha can't be cured by medicine is the real dukkha. (2) To know the cause of dukkha: It causes by lobha samudaya(greed). (3) To know the diversity of dukkha: Have to know 4-types; small dukkha, big dukkha, slow dukkha & fast dukkha. Add another two; can be cured and cannot be cured by medicine. In the body only has these 6-types of dukkha. (Sayadaw did not explain them but we can know it by contemplation). (4) To know the result of dukkha: For the worldling (phutthujana) follow by sorrow, lamentation, grief and despair. Tihetuka person seeing impermanent dukkha extinguishes sorrow, lamentation ..etc. will realize Nibbāna and ending dukkha.(6) To know the way: It's the Noble Eight Fold Path. A person develops the path factors will end dukkha and not by prayers. In the 6 points of dukkha connect the 1st and the 6th. After understanding about dukkha and develop with the path factors (contemplate the 5-khandhas with the path factors).
T4 On sensuality (kama): In the beginning, Sayadaw talked about the practice of Ven. Anuruddha who had conceit (māna), over effort (viriya) and worry were intruding in his practice. Later corrected by Ven. Sāriputta and became an arahant. Sayadaw reminds his disciples to be careful in their practice and have equanimity in all situations.
Conceit (māna) is greed (lobha). (Told the story of Anuruddha) Māna, over viriya and worry were intruding in his practice, that without development. He had success in samatha practice but not in the practice of insight. So the 3-hindrances for the realization of Path and Fruit are māna, restlessness (uddhacca) and worry. Hinder for the lower level of knowledge to higher level of knowledge. If you don't have the realization, one of them is hindering of it. During the practice whatever arising observe with right attitude. Don't let the worry why I don't have it yet come in. If you ask how to do it? Just observe in accordance with the Dhamma (Dhammanu - dhammappatti). Just contemplate as it is. Before it shows its nature and observes from behind. Don't let other phenomena come in and mix-up with it. Regarding to viriya, in the 4-supreme efforts, there nothing is excessive and only equilibrium. Just observe what the Dhamma shows you and it will not take long and realize it.
(1) To know sensuality (2) To know the cause (3) To know the diversity (4) To know the result (5) To know the cessation (6) To know the way of practice.
(1) Kama means the nature of desire, wanting, affection. I am an affectionate person is a sweet word but hinder the knowledge.
(2) Contact (phassa) is the cause of sensuality. As example, affection between each other is only after contact. Do you have any affection to your past lives family members? No affection come, because no contact with them.
(3) The diversity of kama are: These are the 5-desires for the form, sound, smell, taste and touch.
(4) The result is: Because of greed (lobha) living beings create many kammas.
(5) The cessation of kama: The cessation of the 5-cords of kama (No.3) is Nibbāna.
(6) The way of practice: The Noble Eight Fold Path.
There are two kamas; the object of sensuality (vutthu kama) and defilements of sensuality (kilesa kama). These are the 5-khandhas and the mind attach to them. Kilesa kama is sticking to the objects of kama. For insight contemplate the vutthu kama. You can contemplate any one of the 5-khandhas. You can't realize Nibbāna because can't separate the two kamas. Can't separate because you have something of attach to. So contemplate the impermanent nature of vutthu kama and the desire for clinging not come in. Instead it becomes the object of insight. Not become the object of affection. Have to know where the object of kama come from? Take the object as permanence and it becomes sensuality. If the object of kama falls apart then kilesa kama falls off. You must clear about this point. By discerning impermanence and it falls away. You can contemplate anything and it will fall away. If it's falling away and not exists for clinging that kilesa kama falls off. So anicca leads to Nibbāna is clear. (Sayadaw gave an example as the cause of permanent sign - namitta created the defilement of sensuality with the story of Rahula.) He went for alms round with the Buddha. Looking at the Buddha's form and his own had developed the permanent sign and became conceited. The Buddha knew his mind and asked him to contemplate impermanence.
T5 On feeling: The Buddha had arisen in this world or not is depending on the knowledge of each person. If you discern anicca, dukkha and anatta in the khandhas then the Buddha had arisen, and if you don't see it then it's not. You become Mr. and Mrs. Emptiness or Zero, or a person without values. The 3-universal characteristics always exist without the Buddha appeared in this world or not. With the Buddha had arisen, we have the chance to know it. (mentioned in the Anguttara-Nikāya) With the practice and discerning anicca, you should have gladness about that which will end your dukkha in this life. If you discern anicca it becomes Sandiṭṭhko=visible here and now which is one of the qualities of dhamma (there are 6-attributes of Dhamma). If you put more effort and will see Nibbāna at the ending of impermanence which is akaliko=non-temporal. You may want to ask me. I have discerned anicca but not arrive at the ending yet. It means the discernment is not mature yet. Sandiṭṭhko is not mature yet. Svakhato - the Dhamma is well expounded by the Awakened One, sandiṭṭhko - it's visible here and now, akaliko - non-temporal; these 3-attributes of the Dhamma are similar to learning (pariyatti or ñatta pariñña, practice (patipatti or tirana pariñña) and the fruit or result (pativedha or pahana pariñña). How do we know the ending of anicca when the discerning knowledge become mature? The arising phenomenon is dukkha and the passing away is also dukkha. Except only dukkha nothing exists. If you can make this decision the anicca will end. At the ending Nibbāna appears.
(1) To know about feelings: Feeling has 3-kinds; pleasant, unpleasant and neutral feeling.
(2) To know the cause of feeling: it's contact (phassa).
(3) To know the diversity of feeling: 3-kinds connection with sensuality and 3-kinds connection with practice. (pleasant, unpleasant and neutral with kama and pleasant, unpleasant and neutral with meditation), so totally 6-feelings.
(4) To know the result of feeling: Because of feeling creates wholesome and unwholesome kammas.
(5) To know the cessation of feeling: The ending of feeling is Nibbāna.
(6) To know the way: The Noble Eight Fold Path.
莫哥禪師佛法開示 - 第三部
以智隨觀 ｜ Follow Behind with Knowing
以智隨觀
原題： Follow Behind with Knowing
開示日期： 1960 年 1 月 1 日
必須先使邪見在知見上鬆脫，修行才有可能現證涅槃；而只有現證涅槃的道智，才能把相應邪見連根斷除。若事前沒有聞思所得的正確理解，邪見會潛伏在修行中，障礙證法。請牢記邪見與涅槃之間的這項關係。
閻摩迦尊者曾有我見與斷見，闡陀尊者則仍受我見與常見影響；他們雖修行，起初仍未證法。經過佛陀或舍利弗尊者的指導，澄清錯誤見解後，才有所突破。
了解五蘊依緣生起，邪見便能鬆脫。以聽聲為例：聲、耳根與接觸是條件，受、想、行、識四名蘊依此生起。不是「我在聽」或「他裡面有一個聽者」，只是聽覺識與相應名法生起；如實了解，有身見便無從黏著。
不要只害怕貪與渴愛，更應害怕不知無常的無明。貪生起時，只要立即觀察其無常；若不觀，它便接到取與業有。佛陀在念處教法中說，有貪心時如實知道有貪心，有瞋心時如實知道有瞋心。因此，不必因煩惱剛生起就慌亂，真正危險的是沒有觀察。
單獨一個貪心還不能直接造成未來果；貪生起後若被如實觀察，取與業有便不接續。若不觀察，緣起支便向後發展。緣起不是給人背誦的，而是用來在當下截斷煩惱。
無論什麼心生起，都以知緊隨其後。由如實知道，修行便朝向涅槃；之所以未到，是因為現起時沒有知道。任何法生起後必然消失；知道它的生，也知道它的滅。
所觀的無常屬苦諦，能知的正見屬道諦；道運作時，渴愛不接續，是集的止息；新的取蘊不再形成，是苦滅的方向。四聖諦不是互不相關的四段知識，而是在正觀中彼此連結。
所謂修習，就是一次又一次地知道。每次心生起而你能如實知道，就是智慧在護持心；知道生起，也會知道壞滅。如此守護心，便安全地走向涅槃。
《法句經》〈心品〉勸人守護心，因為渴愛、慢與邪見像三個竊賊，會來竊取無常法，把它們說成「這是我的」、「這是我」、「這是我的自我」，使你看不見實際的生滅。
不要把現起的心當成我與我所，只讓它如其本然地顯示無常。不要怕心，應防範三個竊賊。每當心生起，知道它無常：生起之法是苦諦，知道是道諦，渴愛不生是集的止息，後續取蘊不生是滅諦。
中文譯校說明
1. 原文先說邪見落下才能證涅槃，又說證涅槃才斷邪見。兩句分別指聞思正見對邪見的暫時澄清，以及預流道對 "diṭṭhi" 的徹底斷除，並不矛盾。
2. "paṭicca-samuppanna" 是「緣已生法」或依條件生起的結果，不是十二緣起之外另一套法則。
3. 原稿把 "taṇhā"、"māna"、"diṭṭhi" 稱作三個竊賊，是禪師的譬喻；它們分別把五蘊執為「我的」、「我是」、「我的自我」。
4.「四聖諦同時運作」是指道智現前時有遍知、斷、證、修四種功能；一般觀智階段是朝此方向訓練，不宜把每一次覺察都直接宣稱為出世間道智。
[11] Follow Behind With Knowing
1st Jan. 1960
Only wrong view fall away will realize Nibbāna. Only by realizing Nibbāna, wrong view will cut off. Without the intellectual knowledge before-hand, the practice is hindering by wrong view inside and can't realize the Dhamma. Remember this point carefully. Wrong view and Nibbāna have connection. Ven. Yamaka had self view and annihilation view (atta and uccheda ditthi) so he couldn't realize the Dhamma even though he had practiced. Ven. Channa had atta ditthi and view of permanence. Both of them after cleansing up their wrong views that realized the Dhamma. By understanding the dependent arising of the khandha, and wrong views fall away. As an example, with the contact of the sound and ear-base that the 4-mind khandhas arise. Sound and ear, contact are the cause (paticca-samupadā) and the 4-mind khandhas are the result (paticca- samupana). The 4-mind dhammas hear the sound. Not I hear or he hears. It's only the arising of the hearing dhamma. Then identity view or self view fall away. Don't be afraid of lobha-tanhā (greed-craving), be afraid of the ignorance or unknowing. Most people are afraid of lobha and not the unknowing of impermanence (i.e ignorance). If lobha comes, contemplate impermanence. If you don't, it will connect with action (kamma bhāva; see the 12-links of dependent arising). The Buddha taught in the satipatthāna; if lobha comes contemplate lobha, if dosa comes contemplate dosa etc. Therefore, don't be afraid of defilements arise but be afraid of without contemplation. Lobha by itself can't give the result. If lobha arises and you contemplate it, then no clinging and action come to be. If you don't contemplate, they will come. Dependent arising is not for reciting but for cutting defilements. So whatever mind arises just know it. With the knowing will arrive to Nibbāna. You don't arrive there because you don't know it. Whatever dhamma it may be after arising has to disappear. If you know the arising and you know the passing away. Anicca and Magga (dukkha sacca and magga sacca), samudaya dies (samudaya sacca) and dukkha ceases (nirodha sacca) (craving not arises and new khandhas cease); the Four Noble Truths are working together. You have to develop it with contemplation.
Developing means knowing it again and again. Every time you know the mind arises, you are a wise person. Every time if you know the mind arising and will know the passing away. Then you are looking after your mind. By looking after your mind safety is leading towards Nibbāna. (From citta vagga, Dhammapada) Why the Buddha asked you to look after your mind? Because they are thieves. They are the 3-thieves of craving, conceit and wrong view (tanhā, māna and ditthi). They are coming in and stealing the impermanent dhammas. Therefore, you don't see it. Don't let them be this is mine, this I am and this is myself. Let them be impermanence. Don't be afraid of your mind, be afraid of the 3-thieves. Every time mind arises know the impermanence. The arising dhamma is the truth of dukkha. Knowing is the truth of the path. Craving not arise is the ceasing of samudaya (the truth of the cause). No khandhas follow is the truth of cessation (Nirodha Sacca).
原題： Follow Behind with Knowing
開示日期： 1960 年 1 月 1 日
必須先使邪見在知見上鬆脫，修行才有可能現證涅槃；而只有現證涅槃的道智，才能把相應邪見連根斷除。若事前沒有聞思所得的正確理解，邪見會潛伏在修行中，障礙證法。請牢記邪見與涅槃之間的這項關係。
閻摩迦尊者曾有我見與斷見，闡陀尊者則仍受我見與常見影響；他們雖修行，起初仍未證法。經過佛陀或舍利弗尊者的指導，澄清錯誤見解後，才有所突破。
了解五蘊依緣生起，邪見便能鬆脫。以聽聲為例：聲、耳根與接觸是條件，受、想、行、識四名蘊依此生起。不是「我在聽」或「他裡面有一個聽者」，只是聽覺識與相應名法生起；如實了解，有身見便無從黏著。
不要只害怕貪與渴愛，更應害怕不知無常的無明。貪生起時，只要立即觀察其無常；若不觀，它便接到取與業有。佛陀在念處教法中說，有貪心時如實知道有貪心，有瞋心時如實知道有瞋心。因此，不必因煩惱剛生起就慌亂，真正危險的是沒有觀察。
單獨一個貪心還不能直接造成未來果；貪生起後若被如實觀察，取與業有便不接續。若不觀察，緣起支便向後發展。緣起不是給人背誦的，而是用來在當下截斷煩惱。
無論什麼心生起，都以知緊隨其後。由如實知道，修行便朝向涅槃；之所以未到，是因為現起時沒有知道。任何法生起後必然消失；知道它的生，也知道它的滅。
所觀的無常屬苦諦，能知的正見屬道諦；道運作時，渴愛不接續，是集的止息；新的取蘊不再形成，是苦滅的方向。四聖諦不是互不相關的四段知識，而是在正觀中彼此連結。
所謂修習，就是一次又一次地知道。每次心生起而你能如實知道，就是智慧在護持心；知道生起，也會知道壞滅。如此守護心，便安全地走向涅槃。
《法句經》〈心品〉勸人守護心，因為渴愛、慢與邪見像三個竊賊，會來竊取無常法，把它們說成「這是我的」、「這是我」、「這是我的自我」，使你看不見實際的生滅。
不要把現起的心當成我與我所，只讓它如其本然地顯示無常。不要怕心，應防範三個竊賊。每當心生起，知道它無常：生起之法是苦諦，知道是道諦，渴愛不生是集的止息，後續取蘊不生是滅諦。
中文譯校說明
1. 原文先說邪見落下才能證涅槃，又說證涅槃才斷邪見。兩句分別指聞思正見對邪見的暫時澄清，以及預流道對 "diṭṭhi" 的徹底斷除，並不矛盾。
2. "paṭicca-samuppanna" 是「緣已生法」或依條件生起的結果，不是十二緣起之外另一套法則。
3. 原稿把 "taṇhā"、"māna"、"diṭṭhi" 稱作三個竊賊，是禪師的譬喻；它們分別把五蘊執為「我的」、「我是」、「我的自我」。
4.「四聖諦同時運作」是指道智現前時有遍知、斷、證、修四種功能；一般觀智階段是朝此方向訓練，不宜把每一次覺察都直接宣稱為出世間道智。
[11] Follow Behind With Knowing
1st Jan. 1960
Only wrong view fall away will realize Nibbāna. Only by realizing Nibbāna, wrong view will cut off. Without the intellectual knowledge before-hand, the practice is hindering by wrong view inside and can't realize the Dhamma. Remember this point carefully. Wrong view and Nibbāna have connection. Ven. Yamaka had self view and annihilation view (atta and uccheda ditthi) so he couldn't realize the Dhamma even though he had practiced. Ven. Channa had atta ditthi and view of permanence. Both of them after cleansing up their wrong views that realized the Dhamma. By understanding the dependent arising of the khandha, and wrong views fall away. As an example, with the contact of the sound and ear-base that the 4-mind khandhas arise. Sound and ear, contact are the cause (paticca-samupadā) and the 4-mind khandhas are the result (paticca- samupana). The 4-mind dhammas hear the sound. Not I hear or he hears. It's only the arising of the hearing dhamma. Then identity view or self view fall away. Don't be afraid of lobha-tanhā (greed-craving), be afraid of the ignorance or unknowing. Most people are afraid of lobha and not the unknowing of impermanence (i.e ignorance). If lobha comes, contemplate impermanence. If you don't, it will connect with action (kamma bhāva; see the 12-links of dependent arising). The Buddha taught in the satipatthāna; if lobha comes contemplate lobha, if dosa comes contemplate dosa etc. Therefore, don't be afraid of defilements arise but be afraid of without contemplation. Lobha by itself can't give the result. If lobha arises and you contemplate it, then no clinging and action come to be. If you don't contemplate, they will come. Dependent arising is not for reciting but for cutting defilements. So whatever mind arises just know it. With the knowing will arrive to Nibbāna. You don't arrive there because you don't know it. Whatever dhamma it may be after arising has to disappear. If you know the arising and you know the passing away. Anicca and Magga (dukkha sacca and magga sacca), samudaya dies (samudaya sacca) and dukkha ceases (nirodha sacca) (craving not arises and new khandhas cease); the Four Noble Truths are working together. You have to develop it with contemplation.
Developing means knowing it again and again. Every time you know the mind arises, you are a wise person. Every time if you know the mind arising and will know the passing away. Then you are looking after your mind. By looking after your mind safety is leading towards Nibbāna. (From citta vagga, Dhammapada) Why the Buddha asked you to look after your mind? Because they are thieves. They are the 3-thieves of craving, conceit and wrong view (tanhā, māna and ditthi). They are coming in and stealing the impermanent dhammas. Therefore, you don't see it. Don't let them be this is mine, this I am and this is myself. Let them be impermanence. Don't be afraid of your mind, be afraid of the 3-thieves. Every time mind arises know the impermanence. The arising dhamma is the truth of dukkha. Knowing is the truth of the path. Craving not arise is the ceasing of samudaya (the truth of the cause). No khandhas follow is the truth of cessation (Nirodha Sacca).
身、受、心的修行 ｜ Practice on the Body, Feeling and Mind
身、受、心的修行
原題： Practice on the Body, Feeling and Mind
開示日期： 1960 年 1 月 3 日至 4 日
五蘊歸納起來，就是名與色。它們不穩定，具有變異、敗壞的特相（vipariṇāma-lakkhaṇa），所以是苦諦。這目前可能還只是你從開示中聽到的內容，不是自己的直接經驗；它究竟真不真，應親自檢驗。你會發現，法生起後便消失，因此不穩定、必然變異。
它是苦諦，不能帶來恆常幸福，只會按其本性衰變、壞滅。如此觀察，是看見自己的苦。
若只在語句上反覆思惟法的功德，較接近止的修習；觀禪則要親自看見現前法無常。法是現見的（sandiṭṭhika）：就在此時此地，自己觀察生滅。實際只有無常法，因此你所辨知的是無常。
辨知無常時，受之後不再接續渴愛、取與業有；這是不待時節的（akālika），當下即可驗證其截斷功能。相續不再產生未來五蘊，生、老、死便不再接續，這就是趣向涅槃。
禪師說：「只有法成為現見時，你才會見到涅槃。」修行中雖以受或心為觀察對象，真正要知道的是它的無常。
我想校正一些人對觀禪的想法。許多人把「觀看」想成一隻鶴站在水田出水口，等魚出現再捕捉；觀禪不是緊盯一處、等待特別對象。任何法在當下生起，念先不忘失，慧再緊隨其後，如實知道其性質。法顯示什麼，就以智慧觀察什麼。
〔英譯者按：禪師以鶴等魚作反例，話雖簡單，含義值得在實修中體會：被動等待一個想像中的所緣，與清醒知道當下已生之法，兩者並不相同。〕
內觀修行，是親自截斷五蘊向後相續。在本講所教的方法中，不是凝視身體外形，而是著重觀心。過去常以三十二身分、四界分別等身體方法教導；那些也是佛教修法，但禪師認為人的壽命短促，直接觀察心的生滅較為迅速。
例如「想吃某樣東西」的心生起，便觀察它現在還在不在；你會發現它已經不在。已不在就是無常，知道它已滅就是道分與觀智。任何心生起，都努力知道它「已不在、已不在」。這就是觀察自己的剎那死亡：後生的心，知道前一個心已經死去。
中文譯校說明
1. "vipariṇāma-lakkhaṇa" 是變異、變壞的特相。本講以它連結 "dukkha-sacca"，重點不是只有明顯疼痛才是苦，而是五蘊不能維持、受條件逼迫。
2. 原稿把 "sandiṭṭhika" 與看見無常相連，把 "akālika" 與截斷緣起相連，是禪師的實修闡釋；兩詞本來是法的功德，意義分別是可現見與不待時節。
3. 原講說觀禪「不要看色身，觀心最好」，是本次開示針對聽眾所推重的方法，不是否定佛陀所教的 "kāyānupassanā"、四界分別或三十二身分。
4. "the later mind observes the death of the previous mind" 是剎那生滅的教學語言；前後心不會同時存在，實際是後一觀察心以剛滅的現象為近緣而知其壞滅，並非有一個常住觀察者站在心流之外。
[12] Practice On The Body, Feeling And Mind
3rd to 4th Jan. 1960
Condensing the 5-khandhas become mind and body. They are unstable and have the characteristic of deteriorating nature (viparināma lakkhanam) and the truth of dukkha (dukkha sacca) or viparināma lakkhanam dukkha saccam. This is still not your own experience yet. It's true or not, check it directly. (This is a very important point on faith in Buddhism.) You will find out that after arising and it's disappearing. Then it's unstable and deteriorating (viparināma). It's the truth of dukkha and does not bring happiness but only to suffering. It lets its normal nature to deteriorate and die. Therefore, it's suffering. You see your own suffering. If you contemplate literally on the attributes of the Dhamma and it becomes samatha practice, but use it as an insight practice. Sanditthiko - visible here and now, contemplate to see impermanence by yourself. Only impermanence exists so you discern anicca. By discerning anicca not continue to craving, clinging and action (tanhā, upādānam and kamma). This is akāliko (non-temporal or timeless). With these 2-Dhamma Attributes (qualities) you can realize Nibbāna. Why is that? Because it's not leading to the continuation of khandhas. Without continuation birth, old and death is stop coming. It's Nibbāna. Only become sanditthiko you will see Nibbāna. In contemplation you are seeing feeling and knowing anicca. I want to make some corrections in insight practice. Most people think watching and contemplating means: give an example, a crane is watching at the outlet of a drainage farm for catching the fishes. It's not in this way. Whatever is arising and following behind with knowledge. Here watching is mindful attention and follow with paññā (sati/paññā). Whatever dhamma shows you, observe with knowledge. (Here Sayadaw compared watching and observing with the example of a crane and a fish are simple but have some hidden meanings. Find out by contemplation. What are the differences between them?) Insight practice is cutting off the continuation of the khandhas by one-self. In vipassanā practice don't look at the bodily form. Observe the mind. Before, people were using the body for teaching. Using the 32-parts of the body and dividing them into group and the 4-elements etc. (This is one of the common practice in the Thai Forest Tradition.) It takes longer time. Human life span is short. So the best way is contemplating one's mind. For an example, the mind wants to eat something arises and then observe it as there is or not? You will find it as not there. Not existing there is anicca and the knowing is magga. You get the insight knowledge. Every state of mind arises make effort to know it as not there, not there. This is you are observing your own death. The later Mr. Smith observes the death of previous Mr. Smith.
原題： Practice on the Body, Feeling and Mind
開示日期： 1960 年 1 月 3 日至 4 日
五蘊歸納起來，就是名與色。它們不穩定，具有變異、敗壞的特相（vipariṇāma-lakkhaṇa），所以是苦諦。這目前可能還只是你從開示中聽到的內容，不是自己的直接經驗；它究竟真不真，應親自檢驗。你會發現，法生起後便消失，因此不穩定、必然變異。
它是苦諦，不能帶來恆常幸福，只會按其本性衰變、壞滅。如此觀察，是看見自己的苦。
若只在語句上反覆思惟法的功德，較接近止的修習；觀禪則要親自看見現前法無常。法是現見的（sandiṭṭhika）：就在此時此地，自己觀察生滅。實際只有無常法，因此你所辨知的是無常。
辨知無常時，受之後不再接續渴愛、取與業有；這是不待時節的（akālika），當下即可驗證其截斷功能。相續不再產生未來五蘊，生、老、死便不再接續，這就是趣向涅槃。
禪師說：「只有法成為現見時，你才會見到涅槃。」修行中雖以受或心為觀察對象，真正要知道的是它的無常。
我想校正一些人對觀禪的想法。許多人把「觀看」想成一隻鶴站在水田出水口，等魚出現再捕捉；觀禪不是緊盯一處、等待特別對象。任何法在當下生起，念先不忘失，慧再緊隨其後，如實知道其性質。法顯示什麼，就以智慧觀察什麼。
〔英譯者按：禪師以鶴等魚作反例，話雖簡單，含義值得在實修中體會：被動等待一個想像中的所緣，與清醒知道當下已生之法，兩者並不相同。〕
內觀修行，是親自截斷五蘊向後相續。在本講所教的方法中，不是凝視身體外形，而是著重觀心。過去常以三十二身分、四界分別等身體方法教導；那些也是佛教修法，但禪師認為人的壽命短促，直接觀察心的生滅較為迅速。
例如「想吃某樣東西」的心生起，便觀察它現在還在不在；你會發現它已經不在。已不在就是無常，知道它已滅就是道分與觀智。任何心生起，都努力知道它「已不在、已不在」。這就是觀察自己的剎那死亡：後生的心，知道前一個心已經死去。
中文譯校說明
1. "vipariṇāma-lakkhaṇa" 是變異、變壞的特相。本講以它連結 "dukkha-sacca"，重點不是只有明顯疼痛才是苦，而是五蘊不能維持、受條件逼迫。
2. 原稿把 "sandiṭṭhika" 與看見無常相連，把 "akālika" 與截斷緣起相連，是禪師的實修闡釋；兩詞本來是法的功德，意義分別是可現見與不待時節。
3. 原講說觀禪「不要看色身，觀心最好」，是本次開示針對聽眾所推重的方法，不是否定佛陀所教的 "kāyānupassanā"、四界分別或三十二身分。
4. "the later mind observes the death of the previous mind" 是剎那生滅的教學語言；前後心不會同時存在，實際是後一觀察心以剛滅的現象為近緣而知其壞滅，並非有一個常住觀察者站在心流之外。
[12] Practice On The Body, Feeling And Mind
3rd to 4th Jan. 1960
Condensing the 5-khandhas become mind and body. They are unstable and have the characteristic of deteriorating nature (viparināma lakkhanam) and the truth of dukkha (dukkha sacca) or viparināma lakkhanam dukkha saccam. This is still not your own experience yet. It's true or not, check it directly. (This is a very important point on faith in Buddhism.) You will find out that after arising and it's disappearing. Then it's unstable and deteriorating (viparināma). It's the truth of dukkha and does not bring happiness but only to suffering. It lets its normal nature to deteriorate and die. Therefore, it's suffering. You see your own suffering. If you contemplate literally on the attributes of the Dhamma and it becomes samatha practice, but use it as an insight practice. Sanditthiko - visible here and now, contemplate to see impermanence by yourself. Only impermanence exists so you discern anicca. By discerning anicca not continue to craving, clinging and action (tanhā, upādānam and kamma). This is akāliko (non-temporal or timeless). With these 2-Dhamma Attributes (qualities) you can realize Nibbāna. Why is that? Because it's not leading to the continuation of khandhas. Without continuation birth, old and death is stop coming. It's Nibbāna. Only become sanditthiko you will see Nibbāna. In contemplation you are seeing feeling and knowing anicca. I want to make some corrections in insight practice. Most people think watching and contemplating means: give an example, a crane is watching at the outlet of a drainage farm for catching the fishes. It's not in this way. Whatever is arising and following behind with knowledge. Here watching is mindful attention and follow with paññā (sati/paññā). Whatever dhamma shows you, observe with knowledge. (Here Sayadaw compared watching and observing with the example of a crane and a fish are simple but have some hidden meanings. Find out by contemplation. What are the differences between them?) Insight practice is cutting off the continuation of the khandhas by one-self. In vipassanā practice don't look at the bodily form. Observe the mind. Before, people were using the body for teaching. Using the 32-parts of the body and dividing them into group and the 4-elements etc. (This is one of the common practice in the Thai Forest Tradition.) It takes longer time. Human life span is short. So the best way is contemplating one's mind. For an example, the mind wants to eat something arises and then observe it as there is or not? You will find it as not there. Not existing there is anicca and the knowing is magga. You get the insight knowledge. Every state of mind arises make effort to know it as not there, not there. This is you are observing your own death. The later Mr. Smith observes the death of previous Mr. Smith.
通往涅槃的法 ｜ The Dhamma to Nibbāna
通往涅槃的法
原題： The Dhamma to Nibbāna
開示日期： 1960 年 1 月 6 日
本講依據《相應部》〈念處相應〉的一部經。
優提耶尊者請問佛陀：「世尊，請告訴我通往涅槃的起點；知道起點，我才能走到終點。」這一點很重要，因為一開始若走錯，後面也可能一路偏離。
佛陀回答：應先安住於清淨的戒，並使見正直；以戒與正見作為起點，再修習四念處。正見就是正見（sammā-diṭṭhi），所以戒與慧是通往涅槃的基礎。
優提耶依佛陀的教導守護戒行、端正見解，繼而修習四念處，最後證得阿羅漢。另有一位名叫婆醯迦的比丘——不是樹皮衣婆醯——也依相近教導修行而證阿羅漢。
對在家眾而言，受持並守護五戒，是淨化戒行的基礎；使見正直，則要聽聞導向觀智與四聖諦的法，並作如理作意（yoniso-manasikāra）。
這裡所說的法談，不只是一般勸善，而是能引導人觀察無常、苦、無我的觀禪與諦法。布施、持戒與止禪各有重要作用，但若停在福德與寂靜，不進一步如實觀察三相，便尚未完成本講所說的正見修習。
如理作意，就是法顯示無常時知道無常，顯示苦時知道苦，顯示無我時知道無我。聽聞什麼教導，會影響一個人的見解與方向；若起點錯誤，便難以到達涅槃。因此，戒清淨、聽聞正法、如理作意與四念處，應前後相續。
中文譯校說明
1. 本講主要依據 《相應部》SN 47.16〈Uttiya Sutta〉。經文的次第是：先依別解脫律儀與正見淨化起點，再修四念處。
2. 原稿把戒與正見簡稱為 "sīla and paññā"；正見確屬慧學，但不能因此把完整八正道縮減成只有兩支。
3. 原講說布施、持戒、止禪「與觀三相無關」，語氣過強。這些善法可作觀禪的遠因、資糧與定力基礎；禪師要強調的是，它們本身若未轉入如實觀察，還不等於內觀與出世間正見。
4. "yoniso-manasikāra" 譯為「如理作意」，是從根源、因緣與四聖諦方向審察，不只是一般理性思考。
[13] The Dhamma To Nibbāna
6th Jan.1960
(This talk was based on a sutta in satipatthāna Samyutta.) Ven. Uttiya asked the Buddha; " Please tell me the beginning to Nibbāna. If I know this will be arrived to the end.” This is important. There can be also mistake in the beginning." The Buddha answered that if your precepts are clean and have right view, these are the beginning to Nibbāna. Right view is sammā-ditthi. Therefore, sīla and paññā are the beginning to Nibbāna. Uttiya followed the Buddha's instruction and looked after the precepts and made his view right. And then practiced satipatthāna and became an arahant. (There was also a monk named Ven. Bahiya not the Daruciriya, followed the same instruction from the Buddha also became an arahant.) For purify the sīla, undertaking of the precepts is enough (for lay community). Right view is to become sammā-ditthi. Listening dhamma talks and have wise reflection (yonisomānasikāra). Dhamma talks are not ordinary ones, but vipassanā dhamma, i.e sacca dhamma. Dāna, sīla, samatha dhammas are not connection with the contemplation of anicca, dukkha and anatta. Right attention means dhamma shows anicca and know anicca, shows dukkha and know dukkha, and shows anatta and know anatta. Listen talks also important. By listening the Christian teachings can become a Christian. Going wrong in the beginning will not realize Nibbāna.
原題： The Dhamma to Nibbāna
開示日期： 1960 年 1 月 6 日
本講依據《相應部》〈念處相應〉的一部經。
優提耶尊者請問佛陀：「世尊，請告訴我通往涅槃的起點；知道起點，我才能走到終點。」這一點很重要，因為一開始若走錯，後面也可能一路偏離。
佛陀回答：應先安住於清淨的戒，並使見正直；以戒與正見作為起點，再修習四念處。正見就是正見（sammā-diṭṭhi），所以戒與慧是通往涅槃的基礎。
優提耶依佛陀的教導守護戒行、端正見解，繼而修習四念處，最後證得阿羅漢。另有一位名叫婆醯迦的比丘——不是樹皮衣婆醯——也依相近教導修行而證阿羅漢。
對在家眾而言，受持並守護五戒，是淨化戒行的基礎；使見正直，則要聽聞導向觀智與四聖諦的法，並作如理作意（yoniso-manasikāra）。
這裡所說的法談，不只是一般勸善，而是能引導人觀察無常、苦、無我的觀禪與諦法。布施、持戒與止禪各有重要作用，但若停在福德與寂靜，不進一步如實觀察三相，便尚未完成本講所說的正見修習。
如理作意，就是法顯示無常時知道無常，顯示苦時知道苦，顯示無我時知道無我。聽聞什麼教導，會影響一個人的見解與方向；若起點錯誤，便難以到達涅槃。因此，戒清淨、聽聞正法、如理作意與四念處，應前後相續。
中文譯校說明
1. 本講主要依據 《相應部》SN 47.16〈Uttiya Sutta〉。經文的次第是：先依別解脫律儀與正見淨化起點，再修四念處。
2. 原稿把戒與正見簡稱為 "sīla and paññā"；正見確屬慧學，但不能因此把完整八正道縮減成只有兩支。
3. 原講說布施、持戒、止禪「與觀三相無關」，語氣過強。這些善法可作觀禪的遠因、資糧與定力基礎；禪師要強調的是，它們本身若未轉入如實觀察，還不等於內觀與出世間正見。
4. "yoniso-manasikāra" 譯為「如理作意」，是從根源、因緣與四聖諦方向審察，不只是一般理性思考。
[13] The Dhamma To Nibbāna
6th Jan.1960
(This talk was based on a sutta in satipatthāna Samyutta.) Ven. Uttiya asked the Buddha; " Please tell me the beginning to Nibbāna. If I know this will be arrived to the end.” This is important. There can be also mistake in the beginning." The Buddha answered that if your precepts are clean and have right view, these are the beginning to Nibbāna. Right view is sammā-ditthi. Therefore, sīla and paññā are the beginning to Nibbāna. Uttiya followed the Buddha's instruction and looked after the precepts and made his view right. And then practiced satipatthāna and became an arahant. (There was also a monk named Ven. Bahiya not the Daruciriya, followed the same instruction from the Buddha also became an arahant.) For purify the sīla, undertaking of the precepts is enough (for lay community). Right view is to become sammā-ditthi. Listening dhamma talks and have wise reflection (yonisomānasikāra). Dhamma talks are not ordinary ones, but vipassanā dhamma, i.e sacca dhamma. Dāna, sīla, samatha dhammas are not connection with the contemplation of anicca, dukkha and anatta. Right attention means dhamma shows anicca and know anicca, shows dukkha and know dukkha, and shows anatta and know anatta. Listen talks also important. By listening the Christian teachings can become a Christian. Going wrong in the beginning will not realize Nibbāna.
差摩與六十位比丘 ｜ Khemaka and the Sixty Monks
差摩與六十位比丘
原題： Khemaka and the Sixty Monks
開示日期： 1957 年 12 月 31 日、1960 年 1 月 25 日至 26 日
本系列開示依據《相應部》SN 22.89《差摩經》。
第一講
差摩尊者善於說法。當時，一群長老比丘住在憍賞彌，差摩則住在棗林園，身患重病。比丘們派年輕的陀娑比丘前去問候；表面上是探病，實際也希望聽到差摩的法語。
第一次，差摩回答病況沒有好轉，苦受反而增強。陀娑回報後，長老們又請他去問：「尊者是否把五取蘊中的任何一蘊看成我或我所？」
差摩回答：他不把色、受、想、行、識中的任何一蘊視為「我」或「我所」，但對五蘊整體仍殘留細微的「我是」感。
禪師在此加入實修說明。色身由業、心、時節與食物等條件維持，不受一個自我支配；心與心所依所緣、根門等條件而生，也不屬於一個主宰者。了解這一點後，還要觀察它們的無常。
陀娑回去轉述，長老們一面聽，一面觀察自己的五蘊。他們又問：既然差摩不把任何一蘊當成我或我所，他是否已是阿羅漢？
差摩回答：他不是阿羅漢。雖然不把任何一蘊認作我或我所，對五取蘊仍有尚未斷盡的「我是」慢、欲與隨眠。後來他與陀娑親自前往長老們住處，進一步解釋。
禪師提醒行者：把五蘊聚合成一個整體概念，很容易生起「我」；要鬆解這項錯見，須分別觀察現前的一蘊，例如以受作內觀所緣。
差摩用蓮花香作譬喻：香氣不能單獨說只屬花瓣、花色或花蕊，而依整朵花得名。同樣，他並不把任何一蘊指認為「我」，但五蘊整體仍有「我是」的餘味。
煩惱依對五蘊整體的概念化而生，行者則逐一觀其無常。又如衣服洗淨後仍留有洗劑氣味，須放入香盒，原來的氣味才完全消失；有學聖者像已洗淨、仍留餘味的衣服，阿羅漢則連「我是」的餘味也已消失。
差摩說法時，自己與眾比丘都一面聽、一面觀五蘊；開示結束，差摩與眾長老都證得阿羅漢果。這顯示聽聞與當下觀察可以同時互相支持，不應輕視耳聞、眼見對心的教育作用。
〔英譯者按：現代媒體也可能充滿污染心靈的內容，使人的身、口、意趨向不善；倫理價值是種種善法的基礎。〕
禪師又談到註釋所說的三因與二因結生者。他認為，若行者能在自身直接辨知無常，便顯示具足三善根。更明顯的進展，是起初稀疏地看見無常，持續修行後出現光明或十種觀的染污之一。不過，光明、智、喜、輕安、樂、勝解、策勵、現起、捨與欲都可能被誤認為道智；行者不可因此停下。
第二講
差摩說病受仍在加劇。他日常說話仍使用「我」、「我的」，但那只是世俗語言，不表示仍有把五蘊認作自我的邪見；他尚未斷的是細微的「我是」慢。
說「我的兒子」、「我的女兒」、「我的物品」本身不是問題，關鍵在是否把這些世俗稱呼認作恆常、真實的我與我所。預流者親自知道五蘊不是我、不是我所，只是依緣生滅的名色與苦諦；他仍可使用一般語言，心中卻不把語詞當成勝義實體。
因此，要分辨兩種「我」：有身見所執的我，以及聖者在更高道位才斷盡的「我是」慢。
佛陀曾以大池與七滴水說明斷有身見的大利益：假設一座池塘長、寬、深各五十由旬，裝滿池水；用吉祥草尖沾水七次，甩落七滴。預流者未來最多七有，其尚須承受的輪迴苦如七滴水；凡夫前方未盡之苦，則如整座大池。
許多不善法從「我」、「我所」的錯見發展，例如「你把我當成什麼人？」、「不許碰我的東西！」。有身見是一切見取的重要根基；若執見極強，即使佛陀在世，也不能替一個拒絕正見的人解脫。提婆達多、薩遮迦等故事，可作警惕。
眾生把身體每一部分、甚至每根頭髮都認作自己。修行不只是在觀念上說「五蘊不是我、不是我的」，還要直接辨知無常；從無常看見現象空無主宰，進而趣向空性涅槃。
眾比丘依差摩的教導觀五蘊「這不是我的、這不是我、這不是我的自我」，有身見因而斷除。但差摩說，邪見的「我」雖已落下，「我是」慢仍有餘留。
看見無常，不只是像燈熄後換成另一個名叫黑暗的東西；要看見現象生起後已不在，當下空去、無可把持。如此觀察，邪見才失去依據。
第三講
一切生起的有為法都是無常。佛陀說：「諸行無常。」法生起時，以智觀察，便看見它已不在；「生起後不復存在」是無常的特相（anicca-lakkhaṇa），直接知道它就是無常相智（anicca-lakkhaṇa-ñāṇa）。
知道生起的只是法，不是人、不是眾生，先在因緣層面離開邪見；再觀察其不復存在的特相，又在生滅上離開邪見。因此，辨知無常相便是正見。
另外兩相也應如此理解：「諸行是苦」、「諸法無我」。直接看見苦相與無我相，便是相應的智慧。涅槃不是有為生滅法，所以不說涅槃無常或是苦；但「諸法無我」包括有為與無為，涅槃也不是我或自我。
若不知道疾病，便不知道應用什麼藥。所觀現象顯示無常相，智慧如實知道，便是正見；若持續如此知道，煩惱便無從插入。行者未觀察時，渴愛、慢、邪見會在現象與如實知之間介入，接著發展成取、業有與苦。
有人問：「業也是無常，既然已滅，為何仍能結果？」業的造作剎那雖已滅，渴愛與取使相續保持對相應業力的承接；渴愛未滅，輪迴中尚未失效的業便有成熟機會。佛陀因此把渴愛比作裁縫，把一片片布連接起來。
若正見在法生起時介入，渴愛與取便不接續，新業有也不形成。斷除根部，樹便死亡，不能再開花結果、長出新樹。當五蘊生起而正見隨觀，邪見與渴愛便逐漸止息；一切見結由預流道斷除，一切渴愛則到阿羅漢道才斷盡。
長老們最後請陀娑再問差摩：「你是把每一蘊看成『我是』，還是只對五蘊整體有『我是』？」差摩親自來到眾人面前，以蓮花香回答：香不能只說來自某一花瓣或花蕊，而依整朵花說有花香；同樣，他不把任何單一蘊視為我，但整體仍有「我是」的餘習。
若要斷除這項慢，還要繼續觀察名色無常；就像洗淨的衣服仍有洗劑氣味，須再除去餘味。差摩與眾比丘持續觀察，最後一同斷盡諸漏。
中文譯校說明
1. 經名為《相應部》SN 22.89〈Khemaka Sutta〉，中文常稱《差摩經》。原稿的 "Khemasuttaṃ" 少一音節，本文依 "Khemakasuttaṃ" 校正。
2. 原英譯把差摩尚有 "asmimāna" 直接判定為不還者；經文本身只表明他是尚未證阿羅漢的有學，不能僅憑仍有「我是」慢確定是斯陀含或阿那含。本文不採這項過度判定。
3. 蓮花香與洗淨衣服仍留氣味的譬喻都見於經文正文，不只是註釋；原英譯對蓮花譬喻的來源有所保留，本文依經文校正。
4. "atta"、"attaniya"、"asmimāna" 分別涉及自我、我所與「我是」慢。預流道斷有身見，但 "asmimāna" 要到阿羅漢道才盡，世俗使用「我」字不等於仍有有身見。
5. "sabbe saṅkhārā aniccā" 與 "sabbe saṅkhārā dukkhā" 只涵蓋有為法；"sabbe dhammā anattā" 涵蓋一切法，所以本文採專案既定譯法「諸法無我」。
6. 十種 "vipassanūpakkilesa" 是可能被執取的觀禪經驗，不是判定自己必然屬 "tihetuka" 或已證道果的充分證據。
[14] Khemaka and The Sixty Monks
31st Dec. 1957 & 25th-26th Jan. 1960
T1 Ven. Khemaka was praised by the Buddha as an excellent preacher. Sixty monks stayed at Kosambi and Khemaka at the Plum Forest. Khemaka was very sick and the monks sent the youngest monk Dāsaka to ask his health. Actually they wanted to listen his talk. First time he answered that he's not well and vedanā were increasing. After Dāsaka went back and repeated the news to the others. They asked him to go back and asked Khemaka that did he take the 5-khandhas as me or mine (wrong view and craving). Khemaka answered that he did not take each of the khandhas as me or mine, but the whole as I am (conceit). Here Sayadaw added some instructions for practice to dispel the sense of I or mine. The body is conditioned by kamma, citta, utu (temparature) and ahara (food), so it belongs to others. The mind and mental factors arise because of sense-objects and sense-doors (arom and dvara), so it also belongs to others. Then observe their anicca nature. Dāsaka went back and repeated what Khemaka had said and they listened and contemplated their bodies.
The 3rd time they sent Dāsaka back and asked him the question that if he didn't take the khandha as me or mine, then did he was an arahant. Khemaka answered that he was not an arahant but the khandhas still existed and took it as I am (māna). This point showed him as a non-returner (anāgāmin). Dāsaka went back and repeated what Khemaka had said. After their contemplation they sent him back to ask Khemaka " Does he take each khandha as I am?" So Dāsaka went back for the 4th time. After hearing the question, he himself with Dāsaka went to Kosambi to see the monks. He did not take each khandha as me or mine, but took the whole khandhas as I or mine in speech only. He was already an anāgāmin.
Here Sayadaw mentioned a very important point for yogis. He said wrong view comes from composite and to dispel it, have to see them separately. He suggested yogis to choose one khandha for insight, e-g vedanā vipassanā. Khemaka gave the simile of a lotus flower to explain the concept of I am (conceit) [Here Sayadaw might be used it from the commentary. It did not mention in the main Pali Sutta.] He said the lotus smell came from the whole flower, not from each of the several parts. In the same way defilement arise from the composite nature of the 5-khandhas or concept. To clean away the kilesas, yogi should contemplate each khandha as anicca. The clothes after washed have the smell of soap. To dispel the smell, have to put them into a perfume box until the smell is gone away. So sekha - the learner (the lower ariyans) are liked washed clothes. Arahant likes the washed clothes with perfume smell. During the whole time Khemaka instructed them, they were listening and observing their khandhas. So Khemaka himself and all the others became arahants. (This point is interesting. There are two factors for contemplation. Listening dhamma talks and contemplation at the same time can lead to realization. We can't take watching things and listening things as insignificance. These are also educations. Nowadays mass medias have a lot of polluted or poisonous things which lead people to immoral standards in mind, speech and action. Moral values and standards are the foundation of all goodness.) In this talk Sayadaw gave an important point that how to decide oneself as 3-rooted person (tihetuka) or 2-rooted person. If someone observes one's body and discerns anicca, he is 3-rooted and is not 2-rooted. More sure way is in the beginning seeing impermanence sparsely; continue with the practice, and develops into inner light or one of the 10-insight corruptions. If can develop into this stage the yogi is sure he is tihetuka and continue diligently with the practice will end dukkha. (There are 10 insight corruptions: light, knowledge, rapture, tranquility, happiness, faith, exertion, mindfulness, equanimity and attachment. The yogi can take any one of the experiences as Path Knowledge and stop practicing.)
T2 Khemaka answered that his illness was increasing. He used the I or mine as a normal usage. He did not have the wrong view of I but still had the conceited I am. In the 2nd time of answer he did not had I or mine regarded with the 5-khandhas (atta and attaniya – self and belong to self). It doesn't matter we can use my son, my daughter and my belongings. But don't think it as a reality. Sotāpanna knows by himself that the 5-khanhdas are not me and not mine but only exist as mind & body phenomena and impermanence of the truth of dukkha. This is sotāpanna knowledge. He just uses the me or mine only in speech and does not think it as a reality. The use of I in speech is not the main concern, only the view of taking it as a reality. I will talk about the way to dispel me or mine views. There are two views of I, the wrong view of I and conceit of I am. The great benefit of the falling away of ditthi I was mentioned in the Mahā Vagga Samyutta. There was a pond which had the length, width and depth of 50-yojanas each respectively. (1 yojana=8 or 13 miles) Full of water in it. With the tip of a blade of kusa grass draws out some water from it for 7 times and shakes it out. Seven drops of water will fall out. Compare these 7drops of water and the volume of water in the great pond. You will find the enormous differences. After becoming a sotāpanna the suffering he will still has to encounter is only 7 drops of water. If not the suffering waiting ahead for everyone is unspeakable. Any unwholesome dhamma is coming from the wrong view of me or mine. Such kind of speech as; what you think I am? Don't touch my belongings etc.
All the wrong views even the Buddha could not help to save some beings were coming from sakkāya ditthi – identity view (e.g his cousin Devadatta, Saccaka etc.). This is my self, this is mine are perversions of view. These are not only wrong views also perversions. So we must have right view. The views are becoming strong because of clinging to views. If continue to create kamma leading to the planes of misery. (Here Sayadaw gave many examples of painful rebirths of sentient beings. In animal kingdoms there are many uncountable varieties of them. All base on ditthi. Human beings take every part of their bodies and identify with it, even every single of hairs. Not only know the 5-khandhas as this is not myself and this is not mine, but also contemplate to see impermanence. By discerning anicca leading to emptiness (suññatā). From impermanence of suññatā leading towards suññatā Nibbāna. Contemplate anyone of the khandhas by seeing impermanence and you arrive to suññatā.
Dāsaka went back to the monks and they practiced in accordance with Khemaka's instruction. Contemplate the 5-khandhas as this is not mine, this is not myself and entered the stream. For the 3rd time they sent back Dāsaka to ask Khemaka that if he took his khandhas as this was not mine and not my-self, so was he an arahant? Khemaka answered that he still took the mind & body as I am but not as me. Here had two points and important. The wrong view I was fallen away, but the conceit I am was still exist. To cut off wrong view and contemplate to see impermanence. It's not like a light bulb after it gone out become darkness. You have to see it as after arises it's not there. (What are these two differences. The 1st one is light substitute with darkness. The 2nd discerns the emptiness of the phenomena.) In this way ditthi falls away.
T3 All the arising dhammas are anicca. The Buddha said that sabbe sankhāra anicca - all the conditioned phenomena are impermanent. Observe with knowledge and seeing that it's not there. The arising dhamma not these anymore is its characteristic - lakkhana. Combine together anicca - lakkhana - characteristic of impermanence. Knowing is knowledge - nyan. Combine together - anicca lakkhana nyan - the knowledge of the characteristic of impermanence. Whatever dhamma arises, knowing the arising as without a person or a being is free from wrong view, and then by contemplation and discern the characteristic of not there anymore. This is also free from wrong view. Therefore, when you are discerning of the characteristic of impermanence and become right view. In the same way the other two characteristic of dukkha and anatta have to be understood. Sabbe sankhāra dukkha - All conditioned things are suffering. Sabbe dhamma anatta - All dhamma (including Nibbāna) are not-self. So whatever arises dukkha and anatta. Direct seeing of them is nyan. Combing together - dukkha lakkhana, antta lakkhana and dukkha lakkhana nyan, anatta lakkhana nyan. (Anicca exists that it can show anicca. Therefore, I have to say whatever arising is anicca, dukkha and anatta. The Buddha also mentioned it. If their nature doesn’t exist these characteristics and can’t show anicca lakkhana, dukkha lakkhana and anotta lakkhana respectively.) If you don't know the illness you don't know a cure. In the contemplation, before is anicca lakkhana and after knowing is right view. If you know continuously in this way, kilesas can't arise. Yogi does not contemplate, defilement arises between anicca and lakkhana. If craving, conceit and wrong view arise, continue to clinging, action and lead to suffering. Every day we deposited a lot of kammas. It's good to ask that kamma is impermanent so it becomes fruitless? No, it's not fruitless. Craving and clinging (tanhā, upādānam) are keeping it with them. If tanhā never ceases, then kamma never ceases. Tanhā releases kamma one by one after it has finished. Therefore, the Buddha referred to tanhā as a tailor. It's like a tailor continuously connecting pieces of clothe together. When right view can come in between the arising dhamma, then tanhā and upādānam cease and kamma also ceases. Even though kamma are arising and passing away by themselves, tanhā and upādānam deposited all the kammic energy (power) with them. After killing them the deposited energy become fruitless. As an example the merits of the Bodhisatta became inoperative after his enlightenment and passed away. Therefore, tanhā is the root cause of all the wholesome and unwholesome dhammas. After destroyed the root the tree died. After it died and can't bear flowers and fruits, then no more trees grew out again. So every time khandha arises and with right view comes in, ditthi and tanhā die away. If all wrong views die, and then become a stream enterer. If all tanhā die, and then become an arahant.
The 4th time the monks sent Dāsaka to ask Khemaka. But Khemaka went with Dāsaka to their place for instruction. They asked him, "Do you take 5-khandhas as I am or each of them as I am?" I don't take each one of them as I am but to the whole khandhas. An example is in a lotus flower does the smell comes from the petals or the pollen etc.? In reality it can be say the whole one. In the same way I don't take each one of the khandha as I am but the whole as I am. If you want to cut off the conceit, then contemplate the impermanence of the mind & body again. To give an example for conceit is after the clothes are washed clean, it still has the smell of the soap. Put them into a perfume box to take off the smell.
原題： Khemaka and the Sixty Monks
開示日期： 1957 年 12 月 31 日、1960 年 1 月 25 日至 26 日
本系列開示依據《相應部》SN 22.89《差摩經》。
第一講
差摩尊者善於說法。當時，一群長老比丘住在憍賞彌，差摩則住在棗林園，身患重病。比丘們派年輕的陀娑比丘前去問候；表面上是探病，實際也希望聽到差摩的法語。
第一次，差摩回答病況沒有好轉，苦受反而增強。陀娑回報後，長老們又請他去問：「尊者是否把五取蘊中的任何一蘊看成我或我所？」
差摩回答：他不把色、受、想、行、識中的任何一蘊視為「我」或「我所」，但對五蘊整體仍殘留細微的「我是」感。
禪師在此加入實修說明。色身由業、心、時節與食物等條件維持，不受一個自我支配；心與心所依所緣、根門等條件而生，也不屬於一個主宰者。了解這一點後，還要觀察它們的無常。
陀娑回去轉述，長老們一面聽，一面觀察自己的五蘊。他們又問：既然差摩不把任何一蘊當成我或我所，他是否已是阿羅漢？
差摩回答：他不是阿羅漢。雖然不把任何一蘊認作我或我所，對五取蘊仍有尚未斷盡的「我是」慢、欲與隨眠。後來他與陀娑親自前往長老們住處，進一步解釋。
禪師提醒行者：把五蘊聚合成一個整體概念，很容易生起「我」；要鬆解這項錯見，須分別觀察現前的一蘊，例如以受作內觀所緣。
差摩用蓮花香作譬喻：香氣不能單獨說只屬花瓣、花色或花蕊，而依整朵花得名。同樣，他並不把任何一蘊指認為「我」，但五蘊整體仍有「我是」的餘味。
煩惱依對五蘊整體的概念化而生，行者則逐一觀其無常。又如衣服洗淨後仍留有洗劑氣味，須放入香盒，原來的氣味才完全消失；有學聖者像已洗淨、仍留餘味的衣服，阿羅漢則連「我是」的餘味也已消失。
差摩說法時，自己與眾比丘都一面聽、一面觀五蘊；開示結束，差摩與眾長老都證得阿羅漢果。這顯示聽聞與當下觀察可以同時互相支持，不應輕視耳聞、眼見對心的教育作用。
〔英譯者按：現代媒體也可能充滿污染心靈的內容，使人的身、口、意趨向不善；倫理價值是種種善法的基礎。〕
禪師又談到註釋所說的三因與二因結生者。他認為，若行者能在自身直接辨知無常，便顯示具足三善根。更明顯的進展，是起初稀疏地看見無常，持續修行後出現光明或十種觀的染污之一。不過，光明、智、喜、輕安、樂、勝解、策勵、現起、捨與欲都可能被誤認為道智；行者不可因此停下。
第二講
差摩說病受仍在加劇。他日常說話仍使用「我」、「我的」，但那只是世俗語言，不表示仍有把五蘊認作自我的邪見；他尚未斷的是細微的「我是」慢。
說「我的兒子」、「我的女兒」、「我的物品」本身不是問題，關鍵在是否把這些世俗稱呼認作恆常、真實的我與我所。預流者親自知道五蘊不是我、不是我所，只是依緣生滅的名色與苦諦；他仍可使用一般語言，心中卻不把語詞當成勝義實體。
因此，要分辨兩種「我」：有身見所執的我，以及聖者在更高道位才斷盡的「我是」慢。
佛陀曾以大池與七滴水說明斷有身見的大利益：假設一座池塘長、寬、深各五十由旬，裝滿池水；用吉祥草尖沾水七次，甩落七滴。預流者未來最多七有，其尚須承受的輪迴苦如七滴水；凡夫前方未盡之苦，則如整座大池。
許多不善法從「我」、「我所」的錯見發展，例如「你把我當成什麼人？」、「不許碰我的東西！」。有身見是一切見取的重要根基；若執見極強，即使佛陀在世，也不能替一個拒絕正見的人解脫。提婆達多、薩遮迦等故事，可作警惕。
眾生把身體每一部分、甚至每根頭髮都認作自己。修行不只是在觀念上說「五蘊不是我、不是我的」，還要直接辨知無常；從無常看見現象空無主宰，進而趣向空性涅槃。
眾比丘依差摩的教導觀五蘊「這不是我的、這不是我、這不是我的自我」，有身見因而斷除。但差摩說，邪見的「我」雖已落下，「我是」慢仍有餘留。
看見無常，不只是像燈熄後換成另一個名叫黑暗的東西；要看見現象生起後已不在，當下空去、無可把持。如此觀察，邪見才失去依據。
第三講
一切生起的有為法都是無常。佛陀說：「諸行無常。」法生起時，以智觀察，便看見它已不在；「生起後不復存在」是無常的特相（anicca-lakkhaṇa），直接知道它就是無常相智（anicca-lakkhaṇa-ñāṇa）。
知道生起的只是法，不是人、不是眾生，先在因緣層面離開邪見；再觀察其不復存在的特相，又在生滅上離開邪見。因此，辨知無常相便是正見。
另外兩相也應如此理解：「諸行是苦」、「諸法無我」。直接看見苦相與無我相，便是相應的智慧。涅槃不是有為生滅法，所以不說涅槃無常或是苦；但「諸法無我」包括有為與無為，涅槃也不是我或自我。
若不知道疾病，便不知道應用什麼藥。所觀現象顯示無常相，智慧如實知道，便是正見；若持續如此知道，煩惱便無從插入。行者未觀察時，渴愛、慢、邪見會在現象與如實知之間介入，接著發展成取、業有與苦。
有人問：「業也是無常，既然已滅，為何仍能結果？」業的造作剎那雖已滅，渴愛與取使相續保持對相應業力的承接；渴愛未滅，輪迴中尚未失效的業便有成熟機會。佛陀因此把渴愛比作裁縫，把一片片布連接起來。
若正見在法生起時介入，渴愛與取便不接續，新業有也不形成。斷除根部，樹便死亡，不能再開花結果、長出新樹。當五蘊生起而正見隨觀，邪見與渴愛便逐漸止息；一切見結由預流道斷除，一切渴愛則到阿羅漢道才斷盡。
長老們最後請陀娑再問差摩：「你是把每一蘊看成『我是』，還是只對五蘊整體有『我是』？」差摩親自來到眾人面前，以蓮花香回答：香不能只說來自某一花瓣或花蕊，而依整朵花說有花香；同樣，他不把任何單一蘊視為我，但整體仍有「我是」的餘習。
若要斷除這項慢，還要繼續觀察名色無常；就像洗淨的衣服仍有洗劑氣味，須再除去餘味。差摩與眾比丘持續觀察，最後一同斷盡諸漏。
中文譯校說明
1. 經名為《相應部》SN 22.89〈Khemaka Sutta〉，中文常稱《差摩經》。原稿的 "Khemasuttaṃ" 少一音節，本文依 "Khemakasuttaṃ" 校正。
2. 原英譯把差摩尚有 "asmimāna" 直接判定為不還者；經文本身只表明他是尚未證阿羅漢的有學，不能僅憑仍有「我是」慢確定是斯陀含或阿那含。本文不採這項過度判定。
3. 蓮花香與洗淨衣服仍留氣味的譬喻都見於經文正文，不只是註釋；原英譯對蓮花譬喻的來源有所保留，本文依經文校正。
4. "atta"、"attaniya"、"asmimāna" 分別涉及自我、我所與「我是」慢。預流道斷有身見，但 "asmimāna" 要到阿羅漢道才盡，世俗使用「我」字不等於仍有有身見。
5. "sabbe saṅkhārā aniccā" 與 "sabbe saṅkhārā dukkhā" 只涵蓋有為法；"sabbe dhammā anattā" 涵蓋一切法，所以本文採專案既定譯法「諸法無我」。
6. 十種 "vipassanūpakkilesa" 是可能被執取的觀禪經驗，不是判定自己必然屬 "tihetuka" 或已證道果的充分證據。
[14] Khemaka and The Sixty Monks
31st Dec. 1957 & 25th-26th Jan. 1960
T1 Ven. Khemaka was praised by the Buddha as an excellent preacher. Sixty monks stayed at Kosambi and Khemaka at the Plum Forest. Khemaka was very sick and the monks sent the youngest monk Dāsaka to ask his health. Actually they wanted to listen his talk. First time he answered that he's not well and vedanā were increasing. After Dāsaka went back and repeated the news to the others. They asked him to go back and asked Khemaka that did he take the 5-khandhas as me or mine (wrong view and craving). Khemaka answered that he did not take each of the khandhas as me or mine, but the whole as I am (conceit). Here Sayadaw added some instructions for practice to dispel the sense of I or mine. The body is conditioned by kamma, citta, utu (temparature) and ahara (food), so it belongs to others. The mind and mental factors arise because of sense-objects and sense-doors (arom and dvara), so it also belongs to others. Then observe their anicca nature. Dāsaka went back and repeated what Khemaka had said and they listened and contemplated their bodies.
The 3rd time they sent Dāsaka back and asked him the question that if he didn't take the khandha as me or mine, then did he was an arahant. Khemaka answered that he was not an arahant but the khandhas still existed and took it as I am (māna). This point showed him as a non-returner (anāgāmin). Dāsaka went back and repeated what Khemaka had said. After their contemplation they sent him back to ask Khemaka " Does he take each khandha as I am?" So Dāsaka went back for the 4th time. After hearing the question, he himself with Dāsaka went to Kosambi to see the monks. He did not take each khandha as me or mine, but took the whole khandhas as I or mine in speech only. He was already an anāgāmin.
Here Sayadaw mentioned a very important point for yogis. He said wrong view comes from composite and to dispel it, have to see them separately. He suggested yogis to choose one khandha for insight, e-g vedanā vipassanā. Khemaka gave the simile of a lotus flower to explain the concept of I am (conceit) [Here Sayadaw might be used it from the commentary. It did not mention in the main Pali Sutta.] He said the lotus smell came from the whole flower, not from each of the several parts. In the same way defilement arise from the composite nature of the 5-khandhas or concept. To clean away the kilesas, yogi should contemplate each khandha as anicca. The clothes after washed have the smell of soap. To dispel the smell, have to put them into a perfume box until the smell is gone away. So sekha - the learner (the lower ariyans) are liked washed clothes. Arahant likes the washed clothes with perfume smell. During the whole time Khemaka instructed them, they were listening and observing their khandhas. So Khemaka himself and all the others became arahants. (This point is interesting. There are two factors for contemplation. Listening dhamma talks and contemplation at the same time can lead to realization. We can't take watching things and listening things as insignificance. These are also educations. Nowadays mass medias have a lot of polluted or poisonous things which lead people to immoral standards in mind, speech and action. Moral values and standards are the foundation of all goodness.) In this talk Sayadaw gave an important point that how to decide oneself as 3-rooted person (tihetuka) or 2-rooted person. If someone observes one's body and discerns anicca, he is 3-rooted and is not 2-rooted. More sure way is in the beginning seeing impermanence sparsely; continue with the practice, and develops into inner light or one of the 10-insight corruptions. If can develop into this stage the yogi is sure he is tihetuka and continue diligently with the practice will end dukkha. (There are 10 insight corruptions: light, knowledge, rapture, tranquility, happiness, faith, exertion, mindfulness, equanimity and attachment. The yogi can take any one of the experiences as Path Knowledge and stop practicing.)
T2 Khemaka answered that his illness was increasing. He used the I or mine as a normal usage. He did not have the wrong view of I but still had the conceited I am. In the 2nd time of answer he did not had I or mine regarded with the 5-khandhas (atta and attaniya – self and belong to self). It doesn't matter we can use my son, my daughter and my belongings. But don't think it as a reality. Sotāpanna knows by himself that the 5-khanhdas are not me and not mine but only exist as mind & body phenomena and impermanence of the truth of dukkha. This is sotāpanna knowledge. He just uses the me or mine only in speech and does not think it as a reality. The use of I in speech is not the main concern, only the view of taking it as a reality. I will talk about the way to dispel me or mine views. There are two views of I, the wrong view of I and conceit of I am. The great benefit of the falling away of ditthi I was mentioned in the Mahā Vagga Samyutta. There was a pond which had the length, width and depth of 50-yojanas each respectively. (1 yojana=8 or 13 miles) Full of water in it. With the tip of a blade of kusa grass draws out some water from it for 7 times and shakes it out. Seven drops of water will fall out. Compare these 7drops of water and the volume of water in the great pond. You will find the enormous differences. After becoming a sotāpanna the suffering he will still has to encounter is only 7 drops of water. If not the suffering waiting ahead for everyone is unspeakable. Any unwholesome dhamma is coming from the wrong view of me or mine. Such kind of speech as; what you think I am? Don't touch my belongings etc.
All the wrong views even the Buddha could not help to save some beings were coming from sakkāya ditthi – identity view (e.g his cousin Devadatta, Saccaka etc.). This is my self, this is mine are perversions of view. These are not only wrong views also perversions. So we must have right view. The views are becoming strong because of clinging to views. If continue to create kamma leading to the planes of misery. (Here Sayadaw gave many examples of painful rebirths of sentient beings. In animal kingdoms there are many uncountable varieties of them. All base on ditthi. Human beings take every part of their bodies and identify with it, even every single of hairs. Not only know the 5-khandhas as this is not myself and this is not mine, but also contemplate to see impermanence. By discerning anicca leading to emptiness (suññatā). From impermanence of suññatā leading towards suññatā Nibbāna. Contemplate anyone of the khandhas by seeing impermanence and you arrive to suññatā.
Dāsaka went back to the monks and they practiced in accordance with Khemaka's instruction. Contemplate the 5-khandhas as this is not mine, this is not myself and entered the stream. For the 3rd time they sent back Dāsaka to ask Khemaka that if he took his khandhas as this was not mine and not my-self, so was he an arahant? Khemaka answered that he still took the mind & body as I am but not as me. Here had two points and important. The wrong view I was fallen away, but the conceit I am was still exist. To cut off wrong view and contemplate to see impermanence. It's not like a light bulb after it gone out become darkness. You have to see it as after arises it's not there. (What are these two differences. The 1st one is light substitute with darkness. The 2nd discerns the emptiness of the phenomena.) In this way ditthi falls away.
T3 All the arising dhammas are anicca. The Buddha said that sabbe sankhāra anicca - all the conditioned phenomena are impermanent. Observe with knowledge and seeing that it's not there. The arising dhamma not these anymore is its characteristic - lakkhana. Combine together anicca - lakkhana - characteristic of impermanence. Knowing is knowledge - nyan. Combine together - anicca lakkhana nyan - the knowledge of the characteristic of impermanence. Whatever dhamma arises, knowing the arising as without a person or a being is free from wrong view, and then by contemplation and discern the characteristic of not there anymore. This is also free from wrong view. Therefore, when you are discerning of the characteristic of impermanence and become right view. In the same way the other two characteristic of dukkha and anatta have to be understood. Sabbe sankhāra dukkha - All conditioned things are suffering. Sabbe dhamma anatta - All dhamma (including Nibbāna) are not-self. So whatever arises dukkha and anatta. Direct seeing of them is nyan. Combing together - dukkha lakkhana, antta lakkhana and dukkha lakkhana nyan, anatta lakkhana nyan. (Anicca exists that it can show anicca. Therefore, I have to say whatever arising is anicca, dukkha and anatta. The Buddha also mentioned it. If their nature doesn’t exist these characteristics and can’t show anicca lakkhana, dukkha lakkhana and anotta lakkhana respectively.) If you don't know the illness you don't know a cure. In the contemplation, before is anicca lakkhana and after knowing is right view. If you know continuously in this way, kilesas can't arise. Yogi does not contemplate, defilement arises between anicca and lakkhana. If craving, conceit and wrong view arise, continue to clinging, action and lead to suffering. Every day we deposited a lot of kammas. It's good to ask that kamma is impermanent so it becomes fruitless? No, it's not fruitless. Craving and clinging (tanhā, upādānam) are keeping it with them. If tanhā never ceases, then kamma never ceases. Tanhā releases kamma one by one after it has finished. Therefore, the Buddha referred to tanhā as a tailor. It's like a tailor continuously connecting pieces of clothe together. When right view can come in between the arising dhamma, then tanhā and upādānam cease and kamma also ceases. Even though kamma are arising and passing away by themselves, tanhā and upādānam deposited all the kammic energy (power) with them. After killing them the deposited energy become fruitless. As an example the merits of the Bodhisatta became inoperative after his enlightenment and passed away. Therefore, tanhā is the root cause of all the wholesome and unwholesome dhammas. After destroyed the root the tree died. After it died and can't bear flowers and fruits, then no more trees grew out again. So every time khandha arises and with right view comes in, ditthi and tanhā die away. If all wrong views die, and then become a stream enterer. If all tanhā die, and then become an arahant.
The 4th time the monks sent Dāsaka to ask Khemaka. But Khemaka went with Dāsaka to their place for instruction. They asked him, "Do you take 5-khandhas as I am or each of them as I am?" I don't take each one of them as I am but to the whole khandhas. An example is in a lotus flower does the smell comes from the petals or the pollen etc.? In reality it can be say the whole one. In the same way I don't take each one of the khandha as I am but the whole as I am. If you want to cut off the conceit, then contemplate the impermanence of the mind & body again. To give an example for conceit is after the clothes are washed clean, it still has the smell of the soap. Put them into a perfume box to take off the smell.
遊行者須深 ｜ Susīma the Wanderer
遊行者須深
原題： Susīma the Wanderer
開示日期： 1960 年 1 月 28 日至 31 日
第一講
禪師說，不另外先修到深定，也可以由觀禪證得涅槃。他引用阿那律尊者《名色分別論》的譬喻：黎明的曙光是太陽即將升起的前兆；觀智（vipassanā-ñāṇa）如曙光，道智（magga-ñāṇa）如太陽升起。
辨知無常時，有五個道分共同運作：
．正見；
．正思惟；
．正念；
．正精進；
．正定。
前兩項屬慧學，後三項屬定學。沒有這些因素協同，便不能清楚辨知無常。因此，在本講所教的方法中，可以不先另修一套止禪，而以信心直接觀察無常。
這種修行以慧為前導，定隨慧而增長。現代人壽命短，不宜總把觀禪延後，等待先完成高深定境；若迅速辨知無常，苦的相續也能迅速走向終止。不過，未另修深定，通常不會因此取得神通。阿羅漢若有適當因緣，之後仍可入相應禪定，但並不是每位阿羅漢都必須追求神通。
若心十分散亂，可先用出入息念令心稍微安定，再觀察當下生起的受。本講以受隨觀說明：受的生起，是緣起法的生起；受的壞滅，是這一現前緣生法的止息。蘊生起、蘊止息，行者由此知道自己五蘊的性質。
生起的是有為行（saṅkhāra），壞滅顯示無常（anicca）；實際只有依緣生起與隨即壞滅。因此，這正是「諸行無常」。
若不觀察，樂受、苦受、捨受生起後，便分別容易接上貪、瞋、癡；看見已生之受壞滅，新的愛取過程便不必形成。看見舊蘊已滅，不再製造新取蘊，便是不再取得新的苦。
觀智介入，截斷集諦一側的渴愛、取、業有，以及苦諦一側未來的生、老、死。因此，修觀的工作就是在當下截斷集與苦；這不能靠祈求，只能靠實際觀察。
有人說涅槃很遠，有人說很近。沒有觀智而只說近，是盲目地說近；自己完全不修而說遠，也不能幫助他。若能分清前後兩組蘊，涅槃便近：受蘊之後若不觀察，渴愛、取與業有相繼而來；若觀察前一蘊，不讓後一組染污蘊形成，緣起便在此截斷。
我們的身心相續依過去業所支持，而渴愛使業力有成熟、承接的條件。修行一方面削弱潛在渴愛，一方面不讓當下渴愛生起，因而不再製造未來取蘊。觀禪正是脫離煩惱輪、業輪與異熟輪的工作。
若心完全沒有定，便不能穩定地直觀無常；一旦能如實知道，止的安定與觀的辨知已在同一過程中合作。觀禪是出離輪轉的善（vivaṭṭa-kusala）。即使布施，也應以觀智與出離方向支持，不只用來追求下一次更好的存在。
有智慧的人，首先應設法收起自己所造的「地獄鍋」，停止再添燃料。禪師又提醒：有五蘊就有苦，沒有取蘊的寂靜才是真正安樂；這些法義需要反覆思惟與觀察。
第二講
辨知無常時，止與觀已共同運作。觀禪可依三種方式發展：先修止而後修觀、直接以觀為主、止觀雙運（yuganaddha）。以剎那定（khaṇika-samādhi）支持觀，屬以觀為主；先以出入息念安定，再觀無常，則是止後修觀。
佛陀在《相應部》SN 12.70《須深經》中教導須深：先有法住智，後有涅槃智。禪師把它解釋為先如實觀察緣生法與無常，繼而現證無常相續的止息。經中沒有要求須深先取得神通或另修深定。
須深起初不滿意，說自己不能理解。禪師引用這段故事，是要支持此處的教法：不必因沒有神通或禪那而懷疑觀禪，只要依法實修，便可親自驗證。
若修行沒有成果，不能因此說法本身失效；應檢查是否煩惱林過度茂密、正念與精進不足。止能令心安定，但單有止而不如實知苦、斷集，不能完成涅槃的現證；解脫的決定性工作仍須觀智與出世間道。
第三講
佛陀教法中應完成的工作，是觀察名色無常，不偏離佛陀所指的道路。佛陀也曾以實際內觀指導須深，先幫助這位原有邪見的遊行者澄清見解；因為持邪見者不能通達四聖諦。
除了五蘊，沒有另一個可供如實觀察的眾生實體。本講選受來說明。依五受根，受可分為：
．身樂受；
．心喜受；
．身苦受；
．心憂受；
．捨受。
只要五蘊仍在運作，受便不斷依緣生起；睡眠中也會因不適而翻身。只有未來受蘊不再生起，才是徹底超越受的逼迫。
禪師以魚說明三受：
．魚先看見鉤上的餌，尚未生起明顯喜惡，可比作捨受；
．想吃而吞餌時是樂受；
．魚鉤刺入口中、被拉上船、遭棍打死，是苦受。
眾生往往正因不能如實知受，才從受走向渴愛與苦。
〈受相應〉教導，若能觀察一切受，渴愛便不接續，修行趣向涅槃。涅槃是否就是無常的終點？一切有為苦止息，心不再受煩惱燃燒，這是清涼、寂靜的涅槃；能現證它的是道智。
第四講
佛陀以問答引導須深，重點不在神通或先修某一深定。從預流到阿羅漢的出世間道心都與相應禪支俱起，因此聖者能依自身定慧條件進入果定；但這不表示每位慧解脫者在證道前都已取得世間四禪與神通。
禪師用譬喻解說觀智中的五道分：辨知無常的正見與正思惟是慧分，正思惟如使影像聚焦的透鏡；正念、正精進、正定像三個人合力摘取樹上果實，支持智慧完成工作。
正語、正業、正命三戒分，在修觀期間以清淨戒作為基礎；到出世間道剎那，八支以相應方式圓滿，成為道戒。苦被徹底通達時，集被斷除、滅被現證，這就是道智；其後果心同樣以涅槃為所緣，接著生起省察智。
本講把整個過程概括為三次與涅槃相關的知見：道智現證涅槃、果智體驗涅槃、省察智回顧所證。
中文譯校說明
1. 經典出處為《相應部》SN 12.70 〈Susīma Sutta〉。經中的關鍵句是先有 "dhammaṭṭhiti-ñāṇa"，後有 "nibbāne ñāṇa"；本文保留禪師以無常觀與道智解釋的方式，同時不把原經縮成單一口訣。
2. 觀智階段常說五個道分運作；正語、正業、正命以先行戒清淨支持修行，到出世間道心才說八支相應圓滿。這不表示觀禪者可忽略戒學。
3. "yuganaddha" 是止觀雙運；"khaṇika-samādhi" 是剎那定。直接修觀仍須有足以如實知所緣的定，不等於散亂心可以不經訓練便證悟。
4. 原稿說阿羅漢若想修止「會更容易」，也說所有證悟都含 "vipassanā-jhāna" 或出世間禪。這是南傳論義的解釋，不等於所有阿羅漢都具世間四禪與神通。
5. "paccavekkhaṇa-ñāṇa" 可省察道、果、已斷煩惱、尚餘煩惱與涅槃；不同道位的省察項目不完全相同，因此「第三次看見涅槃」是本講的概括說法。
[15] Susima The Wanderer
28th to 31st, Jan.1960
T1 (Sayadaw said, without developing the samatha practice separately can realize Nibbāna. He pointed out a commentary by Ven. Anurudhha-Namarupaparicheda Text. It was said that the light of the dawn was showing the sign of the sun would be come out very soon. Insight knowledge (vipassanā nyan) was liked the dawn period and the Path Knowledge was liked the sun comes out.) Vipassanā knowledge has the 5-factors of the path (5-magganga). (1)Right view (Sammā-ditthi ) (2)Right thought (Sammā-sankappa). These are wisdom factors. (3)Right mindfulness (Sammā-sati) (4)Right effort (Sammā-vāyāma) (5)Right concentration (Sammā-samādhi). These are samādhi factors. Because when you are discerning anicca these 5-factors are functioning together. Without these factors you can't discern anicca. Therefore, without even developing samatha practice separately and with confidence start with impermanence in the way of practice here. I'll also give you the story of evidence from the sutta. In this process of the practice wisdom is the leader and samādhi is the follower. Now is the age of short life span that don't develop samādhi separately. If you discern anicca quickly it will end quickly. But you can't get the psychic power. After become an arahant if you want to follow samatha practice even more easier. (Sayadaw did not mean have to follow it. For an arahant no interest in it.)
If your mind is restless, first using ānāpānasati - mindfulness of breathing develop some calmness. After that contemplate whatever feeling arises. (In this talk, Sayadaw used the contemplation of feeling explaining the practice.) The arising of feeling is the arising of paticca-samupadā. And the passing away of the feeling is the cessation of paticca-samupadā. Khandhand arises and khandhan ceases. It's about knowing the nature of one's khandhas. The arising is sankhāra (conditioned phenomenon) and the passing away is anicca (impermanence). Only sankhāra and anicca exist. Therefore, it's the same as to the saying of Sabbe sankhāra anicca - All conditioned phenomena are impermanent. If you do not contemplate and when all the feelings are arising, then each pleasant, unpleasant and neutral feeling will connect with greed, anger and delusion. By seeing the passing away of the arising dhamma not create new dependent arising process. Seeing the old passing away does not create a new one. In this way not receive new dukkha. You can say dukkha ceases. Dukkha ceased is Nibbāna. Seeing the old one arose and ceased could be said knowledge came in. Insight knowledge comes in to cut off samudaya (here tanhā, upādānam and kamma) and dukkha (jāti, jara and marāna). This is cutting off samudaya sacca and dhkkha sacca. Cut off the next khandhas. The cause and result are cutting off. The cutting off dukkha and samudaya is the practice of vipassanā. This can't be achieved by prayers and only by practice. This is a very sure practice. Start doing it and will be finished. Some say Nibbāna is far away. Some say it's near. The one who says near without any insight knowledge is blindly near. The one who says far away without any knowledge himself can't do anything for him.
If you can separate the two khandhas and it's near. For example, after the feeling khandha, and will come the tanhā khandha. After tanhā, continues to upādānam, kamma khandha etc. We must know that we are alive by connecting khandhas. If you can't contemplate the before khandhas will get the later khandhas. (Here is an interesting point to contemplate. Our present life khandhas are continuously arising because of the past kammas which are releasing by tanhā which kept the kammic energy with them. By practice we kill the latent tanhā and at the same time tanhā does not arise and no new khandhas arise in the future.) Therefore, vipassanā is the function of stopping the next khandhas arising. Without the next khandhas arise, then the two truths of round of existence have ceased to exist (vatta sacca, i-e samudaya and dukkha or kilesa vatta and vipāka vatta). Therefore, vipassanā practice is the working of liberation from the round of existence. Without samādhi the mind can't know straight away towards impermanence. If you know it, then samatha and vipassanā are working together. The merit without the round of existence (vivatta kusala) is referring to vipassanā practice. Even making generosity (dāna) need to support by vipassanā. By developing insight is knowing one's own importance of cutting off the dependent arising process. A knowledgeable person should firstly store away his own WOK (Here Sayadaw referred to one's own Hell Wok created by unwholesome kammas.)(In this talk also said about dukkha with having and sukha without having are good for contemplation to understand the four meaning of dukkha and the peace of Nibbāna. This talk had a lot of profound Dhamma need for contemplation.)
T2 If you discern anicca, samatha and vipassanā are together. There are three ways for vipassanā practice: based on samatha practice, based on vipassanā practice and based on samatha/vipassanā together. (Here Sayadaw explained it as Yugananda way.) With khanika samādhi (momentary calmness) develop insight. With ānāpānasati develop calmness and contemplate impermanence. The Buddha gave instruction to Susima the wanderer. First contemplate impermanence, after that come the ending of impermanence which is the Path Knowledge. He said only that much, do not include samatha practice. Susima dissatisfied with the Buddha's answer. He said that he did not understand it. The reason today I use this Susima's story is to support my teaching here. So I tell you to practice with full confidence without any doubt about it. If you do it will find out what I have been said. The Buddha also supported about it. If you can't get the result, it's not the fault of the Dhamma. It is the fault of one's over grown defilements. This is the only conclusion to make. If the forest of kilesa is over grown can't do anything. You can't arrive to Nibbāna by samatha practice. This is the result of vipassanā practice.
T3 The duty for the Buddha's Teaching is the contemplation of impermanence of the mind & body process. Follow the Teaching of the Buddha without deviation. (Continued to talk about the qualities of a sotāpanna.) In the Buddha's time, there were dhammas on practical vipassanā practice. The Buddha himself instructed Susima on practical insight practice. Susima came from a group of wanderers who held wrong view. The Buddha helped him first to dispel his wrong view. In the Anguttara-Nikāya it mentioned that people held wrong view couldn't penetrate the 4-Noble Truths. The Buddha used the 5-handhas to teach him, because except the 5-khandhas there is nothing to talk about. He said many things to Susima. Here I will use only feelings(vedanā). By faculty (i.e indriya - eye, ear...mind faculty) there are 5-kinds of feeling. Pleasant feeling in the body (sukha vedanā), pleasant feeling in the mind (somānassa). unpleasant feeling in the body (dukkha vedanā), unpleasant feeling in the mind (domānassa) & neutral feeling (upekkhā). There is no period without any feeling, even during the sleep we are changing our bodies by turning around. Free from feeling is only in Nibbāna (So people don't like it.)(Sayadaw gave a simile of a fish to demonstrate how the different feeling is functioning.) A fish sees a hook with a bait (neutral feeling). And then swallows the bait (pleasant feeling). The fisherman pulls the hook back on the boat and beats the fish head with a stick and it dies (all these are dukkha vedanā). The fish dies because of the 3-feelings (Living beings are suffering because of these, especially human beings. You can contemplate all human problems and suffering from family life, society, country, politic, economic, culture, environmental problems etc. connection with feelings.) In the Vedanā Samyutta, the Buddha said that if someone could contemplate all the feelings tanhā will not arise and leading to Nibbāna. If you ask, "Is it the ending of impermanence is Nibbāna?" Cool and peacefulness is Nibbāna, because all dukkhas are ceased. In the heart it is cool and peaceful. Knowing it is the Path Knowledge.
T4 Sayadaw mentioned the Susima's story. He said that the Buddha taught him by questions and answers, nothing to do with samatha practice. Actually every realization from sotāpanna to arahant always include vipassanā jhana or super-mundane jhana. Therefore, they enjoy the fruition state in their lives. He explained the 5-magganga with simile. Discerning anicca is sammā-ditthi and sammā-sankappa. Here sammā-sankappa as a lense. Samādhi factors are helpers of wisdom factors. Sati, viriya, samādhi are liked 3 persons plucking a fruit on a tree. Sīla factors come only at the point of discerning the end of dukkha. It becomes a magga sīla. During the time of penetration of dukkha, the 3 sīla factors come in and dukkha end. Dukkha ceased is Nibbāna. The 8-factors completed is the Path Knowledge. After that comes Fruitions. Fruitions also see Nibbāna. After Fruitions ceased reviewing knowledge arises (Paccavekkhana Nyan). It also sees Nibbāna. Seeing Nibbāna 3 times in the whole process.
原題： Susīma the Wanderer
開示日期： 1960 年 1 月 28 日至 31 日
第一講
禪師說，不另外先修到深定，也可以由觀禪證得涅槃。他引用阿那律尊者《名色分別論》的譬喻：黎明的曙光是太陽即將升起的前兆；觀智（vipassanā-ñāṇa）如曙光，道智（magga-ñāṇa）如太陽升起。
辨知無常時，有五個道分共同運作：
．正見；
．正思惟；
．正念；
．正精進；
．正定。
前兩項屬慧學，後三項屬定學。沒有這些因素協同，便不能清楚辨知無常。因此，在本講所教的方法中，可以不先另修一套止禪，而以信心直接觀察無常。
這種修行以慧為前導，定隨慧而增長。現代人壽命短，不宜總把觀禪延後，等待先完成高深定境；若迅速辨知無常，苦的相續也能迅速走向終止。不過，未另修深定，通常不會因此取得神通。阿羅漢若有適當因緣，之後仍可入相應禪定，但並不是每位阿羅漢都必須追求神通。
若心十分散亂，可先用出入息念令心稍微安定，再觀察當下生起的受。本講以受隨觀說明：受的生起，是緣起法的生起；受的壞滅，是這一現前緣生法的止息。蘊生起、蘊止息，行者由此知道自己五蘊的性質。
生起的是有為行（saṅkhāra），壞滅顯示無常（anicca）；實際只有依緣生起與隨即壞滅。因此，這正是「諸行無常」。
若不觀察，樂受、苦受、捨受生起後，便分別容易接上貪、瞋、癡；看見已生之受壞滅，新的愛取過程便不必形成。看見舊蘊已滅，不再製造新取蘊，便是不再取得新的苦。
觀智介入，截斷集諦一側的渴愛、取、業有，以及苦諦一側未來的生、老、死。因此，修觀的工作就是在當下截斷集與苦；這不能靠祈求，只能靠實際觀察。
有人說涅槃很遠，有人說很近。沒有觀智而只說近，是盲目地說近；自己完全不修而說遠，也不能幫助他。若能分清前後兩組蘊，涅槃便近：受蘊之後若不觀察，渴愛、取與業有相繼而來；若觀察前一蘊，不讓後一組染污蘊形成，緣起便在此截斷。
我們的身心相續依過去業所支持，而渴愛使業力有成熟、承接的條件。修行一方面削弱潛在渴愛，一方面不讓當下渴愛生起，因而不再製造未來取蘊。觀禪正是脫離煩惱輪、業輪與異熟輪的工作。
若心完全沒有定，便不能穩定地直觀無常；一旦能如實知道，止的安定與觀的辨知已在同一過程中合作。觀禪是出離輪轉的善（vivaṭṭa-kusala）。即使布施，也應以觀智與出離方向支持，不只用來追求下一次更好的存在。
有智慧的人，首先應設法收起自己所造的「地獄鍋」，停止再添燃料。禪師又提醒：有五蘊就有苦，沒有取蘊的寂靜才是真正安樂；這些法義需要反覆思惟與觀察。
第二講
辨知無常時，止與觀已共同運作。觀禪可依三種方式發展：先修止而後修觀、直接以觀為主、止觀雙運（yuganaddha）。以剎那定（khaṇika-samādhi）支持觀，屬以觀為主；先以出入息念安定，再觀無常，則是止後修觀。
佛陀在《相應部》SN 12.70《須深經》中教導須深：先有法住智，後有涅槃智。禪師把它解釋為先如實觀察緣生法與無常，繼而現證無常相續的止息。經中沒有要求須深先取得神通或另修深定。
須深起初不滿意，說自己不能理解。禪師引用這段故事，是要支持此處的教法：不必因沒有神通或禪那而懷疑觀禪，只要依法實修，便可親自驗證。
若修行沒有成果，不能因此說法本身失效；應檢查是否煩惱林過度茂密、正念與精進不足。止能令心安定，但單有止而不如實知苦、斷集，不能完成涅槃的現證；解脫的決定性工作仍須觀智與出世間道。
第三講
佛陀教法中應完成的工作，是觀察名色無常，不偏離佛陀所指的道路。佛陀也曾以實際內觀指導須深，先幫助這位原有邪見的遊行者澄清見解；因為持邪見者不能通達四聖諦。
除了五蘊，沒有另一個可供如實觀察的眾生實體。本講選受來說明。依五受根，受可分為：
．身樂受；
．心喜受；
．身苦受；
．心憂受；
．捨受。
只要五蘊仍在運作，受便不斷依緣生起；睡眠中也會因不適而翻身。只有未來受蘊不再生起，才是徹底超越受的逼迫。
禪師以魚說明三受：
．魚先看見鉤上的餌，尚未生起明顯喜惡，可比作捨受；
．想吃而吞餌時是樂受；
．魚鉤刺入口中、被拉上船、遭棍打死，是苦受。
眾生往往正因不能如實知受，才從受走向渴愛與苦。
〈受相應〉教導，若能觀察一切受，渴愛便不接續，修行趣向涅槃。涅槃是否就是無常的終點？一切有為苦止息，心不再受煩惱燃燒，這是清涼、寂靜的涅槃；能現證它的是道智。
第四講
佛陀以問答引導須深，重點不在神通或先修某一深定。從預流到阿羅漢的出世間道心都與相應禪支俱起，因此聖者能依自身定慧條件進入果定；但這不表示每位慧解脫者在證道前都已取得世間四禪與神通。
禪師用譬喻解說觀智中的五道分：辨知無常的正見與正思惟是慧分，正思惟如使影像聚焦的透鏡；正念、正精進、正定像三個人合力摘取樹上果實，支持智慧完成工作。
正語、正業、正命三戒分，在修觀期間以清淨戒作為基礎；到出世間道剎那，八支以相應方式圓滿，成為道戒。苦被徹底通達時，集被斷除、滅被現證，這就是道智；其後果心同樣以涅槃為所緣，接著生起省察智。
本講把整個過程概括為三次與涅槃相關的知見：道智現證涅槃、果智體驗涅槃、省察智回顧所證。
中文譯校說明
1. 經典出處為《相應部》SN 12.70 〈Susīma Sutta〉。經中的關鍵句是先有 "dhammaṭṭhiti-ñāṇa"，後有 "nibbāne ñāṇa"；本文保留禪師以無常觀與道智解釋的方式，同時不把原經縮成單一口訣。
2. 觀智階段常說五個道分運作；正語、正業、正命以先行戒清淨支持修行，到出世間道心才說八支相應圓滿。這不表示觀禪者可忽略戒學。
3. "yuganaddha" 是止觀雙運；"khaṇika-samādhi" 是剎那定。直接修觀仍須有足以如實知所緣的定，不等於散亂心可以不經訓練便證悟。
4. 原稿說阿羅漢若想修止「會更容易」，也說所有證悟都含 "vipassanā-jhāna" 或出世間禪。這是南傳論義的解釋，不等於所有阿羅漢都具世間四禪與神通。
5. "paccavekkhaṇa-ñāṇa" 可省察道、果、已斷煩惱、尚餘煩惱與涅槃；不同道位的省察項目不完全相同，因此「第三次看見涅槃」是本講的概括說法。
[15] Susima The Wanderer
28th to 31st, Jan.1960
T1 (Sayadaw said, without developing the samatha practice separately can realize Nibbāna. He pointed out a commentary by Ven. Anurudhha-Namarupaparicheda Text. It was said that the light of the dawn was showing the sign of the sun would be come out very soon. Insight knowledge (vipassanā nyan) was liked the dawn period and the Path Knowledge was liked the sun comes out.) Vipassanā knowledge has the 5-factors of the path (5-magganga). (1)Right view (Sammā-ditthi ) (2)Right thought (Sammā-sankappa). These are wisdom factors. (3)Right mindfulness (Sammā-sati) (4)Right effort (Sammā-vāyāma) (5)Right concentration (Sammā-samādhi). These are samādhi factors. Because when you are discerning anicca these 5-factors are functioning together. Without these factors you can't discern anicca. Therefore, without even developing samatha practice separately and with confidence start with impermanence in the way of practice here. I'll also give you the story of evidence from the sutta. In this process of the practice wisdom is the leader and samādhi is the follower. Now is the age of short life span that don't develop samādhi separately. If you discern anicca quickly it will end quickly. But you can't get the psychic power. After become an arahant if you want to follow samatha practice even more easier. (Sayadaw did not mean have to follow it. For an arahant no interest in it.)
If your mind is restless, first using ānāpānasati - mindfulness of breathing develop some calmness. After that contemplate whatever feeling arises. (In this talk, Sayadaw used the contemplation of feeling explaining the practice.) The arising of feeling is the arising of paticca-samupadā. And the passing away of the feeling is the cessation of paticca-samupadā. Khandhand arises and khandhan ceases. It's about knowing the nature of one's khandhas. The arising is sankhāra (conditioned phenomenon) and the passing away is anicca (impermanence). Only sankhāra and anicca exist. Therefore, it's the same as to the saying of Sabbe sankhāra anicca - All conditioned phenomena are impermanent. If you do not contemplate and when all the feelings are arising, then each pleasant, unpleasant and neutral feeling will connect with greed, anger and delusion. By seeing the passing away of the arising dhamma not create new dependent arising process. Seeing the old passing away does not create a new one. In this way not receive new dukkha. You can say dukkha ceases. Dukkha ceased is Nibbāna. Seeing the old one arose and ceased could be said knowledge came in. Insight knowledge comes in to cut off samudaya (here tanhā, upādānam and kamma) and dukkha (jāti, jara and marāna). This is cutting off samudaya sacca and dhkkha sacca. Cut off the next khandhas. The cause and result are cutting off. The cutting off dukkha and samudaya is the practice of vipassanā. This can't be achieved by prayers and only by practice. This is a very sure practice. Start doing it and will be finished. Some say Nibbāna is far away. Some say it's near. The one who says near without any insight knowledge is blindly near. The one who says far away without any knowledge himself can't do anything for him.
If you can separate the two khandhas and it's near. For example, after the feeling khandha, and will come the tanhā khandha. After tanhā, continues to upādānam, kamma khandha etc. We must know that we are alive by connecting khandhas. If you can't contemplate the before khandhas will get the later khandhas. (Here is an interesting point to contemplate. Our present life khandhas are continuously arising because of the past kammas which are releasing by tanhā which kept the kammic energy with them. By practice we kill the latent tanhā and at the same time tanhā does not arise and no new khandhas arise in the future.) Therefore, vipassanā is the function of stopping the next khandhas arising. Without the next khandhas arise, then the two truths of round of existence have ceased to exist (vatta sacca, i-e samudaya and dukkha or kilesa vatta and vipāka vatta). Therefore, vipassanā practice is the working of liberation from the round of existence. Without samādhi the mind can't know straight away towards impermanence. If you know it, then samatha and vipassanā are working together. The merit without the round of existence (vivatta kusala) is referring to vipassanā practice. Even making generosity (dāna) need to support by vipassanā. By developing insight is knowing one's own importance of cutting off the dependent arising process. A knowledgeable person should firstly store away his own WOK (Here Sayadaw referred to one's own Hell Wok created by unwholesome kammas.)(In this talk also said about dukkha with having and sukha without having are good for contemplation to understand the four meaning of dukkha and the peace of Nibbāna. This talk had a lot of profound Dhamma need for contemplation.)
T2 If you discern anicca, samatha and vipassanā are together. There are three ways for vipassanā practice: based on samatha practice, based on vipassanā practice and based on samatha/vipassanā together. (Here Sayadaw explained it as Yugananda way.) With khanika samādhi (momentary calmness) develop insight. With ānāpānasati develop calmness and contemplate impermanence. The Buddha gave instruction to Susima the wanderer. First contemplate impermanence, after that come the ending of impermanence which is the Path Knowledge. He said only that much, do not include samatha practice. Susima dissatisfied with the Buddha's answer. He said that he did not understand it. The reason today I use this Susima's story is to support my teaching here. So I tell you to practice with full confidence without any doubt about it. If you do it will find out what I have been said. The Buddha also supported about it. If you can't get the result, it's not the fault of the Dhamma. It is the fault of one's over grown defilements. This is the only conclusion to make. If the forest of kilesa is over grown can't do anything. You can't arrive to Nibbāna by samatha practice. This is the result of vipassanā practice.
T3 The duty for the Buddha's Teaching is the contemplation of impermanence of the mind & body process. Follow the Teaching of the Buddha without deviation. (Continued to talk about the qualities of a sotāpanna.) In the Buddha's time, there were dhammas on practical vipassanā practice. The Buddha himself instructed Susima on practical insight practice. Susima came from a group of wanderers who held wrong view. The Buddha helped him first to dispel his wrong view. In the Anguttara-Nikāya it mentioned that people held wrong view couldn't penetrate the 4-Noble Truths. The Buddha used the 5-handhas to teach him, because except the 5-khandhas there is nothing to talk about. He said many things to Susima. Here I will use only feelings(vedanā). By faculty (i.e indriya - eye, ear...mind faculty) there are 5-kinds of feeling. Pleasant feeling in the body (sukha vedanā), pleasant feeling in the mind (somānassa). unpleasant feeling in the body (dukkha vedanā), unpleasant feeling in the mind (domānassa) & neutral feeling (upekkhā). There is no period without any feeling, even during the sleep we are changing our bodies by turning around. Free from feeling is only in Nibbāna (So people don't like it.)(Sayadaw gave a simile of a fish to demonstrate how the different feeling is functioning.) A fish sees a hook with a bait (neutral feeling). And then swallows the bait (pleasant feeling). The fisherman pulls the hook back on the boat and beats the fish head with a stick and it dies (all these are dukkha vedanā). The fish dies because of the 3-feelings (Living beings are suffering because of these, especially human beings. You can contemplate all human problems and suffering from family life, society, country, politic, economic, culture, environmental problems etc. connection with feelings.) In the Vedanā Samyutta, the Buddha said that if someone could contemplate all the feelings tanhā will not arise and leading to Nibbāna. If you ask, "Is it the ending of impermanence is Nibbāna?" Cool and peacefulness is Nibbāna, because all dukkhas are ceased. In the heart it is cool and peaceful. Knowing it is the Path Knowledge.
T4 Sayadaw mentioned the Susima's story. He said that the Buddha taught him by questions and answers, nothing to do with samatha practice. Actually every realization from sotāpanna to arahant always include vipassanā jhana or super-mundane jhana. Therefore, they enjoy the fruition state in their lives. He explained the 5-magganga with simile. Discerning anicca is sammā-ditthi and sammā-sankappa. Here sammā-sankappa as a lense. Samādhi factors are helpers of wisdom factors. Sati, viriya, samādhi are liked 3 persons plucking a fruit on a tree. Sīla factors come only at the point of discerning the end of dukkha. It becomes a magga sīla. During the time of penetration of dukkha, the 3 sīla factors come in and dukkha end. Dukkha ceased is Nibbāna. The 8-factors completed is the Path Knowledge. After that comes Fruitions. Fruitions also see Nibbāna. After Fruitions ceased reviewing knowledge arises (Paccavekkhana Nyan). It also sees Nibbāna. Seeing Nibbāna 3 times in the whole process.
人類為何面臨危險？ ｜ Why Are Human Beings in Danger ?
人類為何面臨危險？
原題： Why Human Beings in Dangers ?
校訂題名： Why Are Human Beings in Danger?
開示日期： 1961 年 1 月 30 日至 2 月 1 日、9 月 24 日至 26 日
第一講
〔英譯者按：佛陀出世以前，忉利天主帝釋曾向一些宗教師請問，沒有人能解答。後來他請問佛陀，一面聽法、一面觀察五蘊，證得預流果；舊有壽命終結後，又在原處投生為帝釋。〕
帝釋問佛陀：眾生都希望長壽、健康，為什麼仍充滿危險與疾病？佛陀指出嫉（issā）與慳（macchariya）是重要原因。禪師說，這些不善心不只在現世招引衝突，也能成為苦趣之因。
嫉與慳從哪裡來？從親愛與憎惡。親愛與憎惡從哪裡來？從欲（chanda）。本講把欲分為五種：想取得、想尋找、想使用、想儲存、想給出。最後一種「給出」不是布施，而是為保全私利而付出，例如以賄賂換取保障。
欲從哪裡來？從尋思（vitakka），此處指欲尋、瞋尋、害尋等不善思惟。尋思又從戲論（papañca）發展；使戲論擴張的核心是渴愛、慢、邪見。
帝釋接著問：「有沒有滅除戲論的方法？」佛陀引導他正確處理與觀察受。
這具五蘊一直走向死亡。若走在邪道上，死亡便一次又一次延續；走在正道上，才能終止反覆死亡。臨終時也有心路過程，心仍取所緣；依南傳阿毗達磨與註釋的說明，有些人會見到與來世趣向相應的業、業相或趣相，例如可怖景象，因而知道不善業可能導向何處。
有人臨終流淚，心想：「我過去行為不善，將投生苦處。」那時即使後悔，也可能已沒有充分時間改變長期習慣。現在若以修行準備，臨終時正念與觀智才較可能現起。剩餘壽業有多少，沒有人知道；死亡可能今天、明天到來，也可能因截斷業（upacchedaka-kamma）而突然發生。一直拖延，是不明智的。
嫉與慳屬瞋恚一側的心態，會使現世人際關係充滿敵意，也能引向不善果。它們通常不只在坐禪時出現，而是在日常工作、家庭與交往中現起；因此，日常生活一有嫉慳，就應以念觀心。起初觀心較難，反覆練習後會成為習慣。
第二講
臨終時，是應抓住某件事，還是應讓心不再欲求任何五蘊？重要的是培養不再希求五蘊的智慧，以這種智面對死亡。因此，要在死亡以前反覆修習。
應從無常、苦、無我、不淨、苦諦等角度，如實辨知五蘊；至少熟悉其中一種，使相應觀智在臨終可能現起。最好在死亡以前證得道智；若尚不能，至少應培養穩固觀智。經典也記載有人在病重、臨終時聽法觀察，由較低果位進至不還果。
反覆修成的慣行業（āciṇṇaka-kamma），到臨終可成為強而近的助緣，影響近死業（āsanna-kamma）。所以不要等臨終才第一次練習。
帝釋問答所顯示的過程，可概括如下：受使戲論有立足處，戲論發展為尋思，尋思支持欲，欲形成親愛與憎惡，親愛與憎惡又滋養嫉與慳，最後造成衝突、危險與身心不安。若在受處如實觀察，便能從源頭減弱後續發展。
第三講
我要警告你們：由於善業支持，大家此刻仍然活著；能支持多久？能確定的只有「到現在為止」。
譬如雨後池水充滿，烈日曝曬，水一天比一天少，魚卻不知道。水逐漸乾涸，魚也逐漸接近死亡。魚譬喻人，水量減少譬喻維持今生的業緣與壽命日漸耗去；年長者更應覺察時間有限。此時還要像魚一樣只尋欲樂，還是尋找不死？
池乾後，魚成為鷹隼的食物；本講以鷹隼譬喻四苦趣。我提醒兩點：第一，有些人的生命條件已接近盡頭；第二，他們仍只忙著替看似離死亡較遠的家人處理事情。因此，現在就應準備死亡。修行使渴愛死亡，才是在尋找不死。
《帝釋所問經》談到三類心受，每類又分應培育與不應培育，合為六種：
．應培育的喜受：例如修觀見無常而生法喜。
．不應培育的喜受：例如沉溺欲樂所得的喜。
．可導向善法的憂受：例如因修行尚未進步而生迫切感，因而增上精進；不能讓它變成自責與絕望。
．不應培育的憂受：例如見到不喜歡的人、事便生瞋恨。
．應培育的捨受：例如觀智成熟時不隨喜惡反應的觀捨。
．不應培育的捨受：由無明與冷漠形成、不能明辨善惡的捨。
第四講
帝釋一面發問、聽佛陀回答，一面觀察五蘊，因此證入預流。他過去向其他老師問過同樣問題，無人能從根本因緣回答；要徹底回答這類問題，必須真正了解法，尤其了解五蘊與緣起。
我們因不了解五蘊，長久以渴愛、邪見在輪迴中漂流，遭遇老、病、死的危險。如今有機會聽聞，應努力修行。
人人想健康、快樂，為何仍有疾病與短壽？本講從業與心行指出嫉、慳的影響。一般人只想到食物、氣候等物質原因；佛法還提醒，過去與現在的身口意行也會影響生命處境。嫉是不願見聞他人的善與幸福，慳則是不願與人分享自己的所有或利益。
這條因果鏈主要出自《長部》DN 21《帝釋所問經》；其中的具體內觀指導，也與其他經的念處教法相通。嫉與慳帶有瞋與不悅，生起時便觀其無常，這是心隨觀。現起的黑暗心法若成為觀智所緣，就能轉成修行的材料。
所謂斷煩惱，是它現在生起，就在現在如實知道；如此可減少現生由嫉慳造成的衝突，也避免為來世累積苦因。每次生起都觀察，它便以顯示無常來幫助你；會用就是藥，不會用就是毒。
嫉慳來自親愛與憎惡，也就是貪與瞋。貪瞋生起時若能觀察，根源不再向後發展；癡與它們俱生，也在正知現前時受到對治。如此，可在緣起的前段、中段或後段截斷相續。
不必另外四處尋找神祕所緣，煩惱正在生起時，就是應觀之處。欲從尋思而來；若對因果仍疑惑，是無明尚在。沒有觀察，容易建立錯誤故事與邪見；持續觀察，邪見與疑逐漸鬆脫。不能證預流，往往不是沒有可觀的法，而是法生起時沒有如實觀察。
第五講
過去生中，我們曾造善業、發願遇到佛法，也發願具有能理解法的耳根；現在這些條件已成熟。若不實修，過去資糧便不能開花。
佛陀說，無論過去積集多少波羅蜜，現在若不法隨法行，就像蓮花苞未能開放便枯萎。我們的智慧蓮苞也是如此。禪師以迦葉佛時代的佩亞居士為例，又說這像一頓好菜沒有鹽，也像彩券只差一個號碼：關鍵條件未完成，結果便不能成就。
死亡到來前要努力，核心是辨知無常。潛伏煩惱一直伺機把人推向苦趣，不要把修行推到明天、後天。佛陀在《增支部》警告五種未來危險；危險不應等它到來才處理，而應預先遠離。
尋思從戲論而來，戲論又以渴愛、慢、邪見為擴張原則；在經驗流程中，受是重要關口。帝釋觀受而入流；許多行者也由受隨觀得益。舍利弗尊者聽佛陀對外甥長爪的開示時，正是觀察受與五蘊而證阿羅漢。
每一受生起，都觀察它；最後只見生與滅。法的實相與能知之智相合，就是法隨法行。如此知道五蘊本性，戲論便不再任意接續。
第六講
佛陀在《增支部》提醒未來會出現五種危險，勸人在危險尚未成熟前精進。憍薩羅王波斯匿的十六夢，以及《長部》DN 26〈轉輪聖王師子吼經〉，也談到未來人類與社會因道德衰敗而受苦。
五種危險是：
．老：身體衰弱、心力遲鈍，修行更困難。年輕時把敏銳心力與良好條件全用於煩惱，是很大的損失。
．病：身病會影響心力，使修行困難。
．飢饉：可能由自然因素，也可能由戰爭、環境破壞與人為制度造成。
．社會不和：人群、社會、國家因政治、經濟、宗教等因素衝突。
．僧團不和：僧團分裂時，人們難以專心聽聞正法與修行。
依帝釋的問答逆向追溯：疾病、短壽與危險，和嫉慳相關；嫉慳依親愛、憎惡，親愛憎惡依欲，欲依尋思，尋思依戲論，戲論又與受及渴愛、慢、邪見相連。因此，在受處修行，可使戲論停止擴張。
受可分身的樂、苦、捨，也可分心的喜、憂、捨。《帝釋所問經》著重後者，並各分應培育與不應培育，成為六種心受。
應培育的三種受能幫助截斷緣起；不應培育的三種受若任其發展，會延續緣起。對善的喜、善的迫切感與觀捨，應適當培育；對欲樂之喜、瞋恨之憂與無明冷漠之捨，則把它們作為內觀所緣，如實知其生滅。
佛陀不希望人等候五種危險，而希望人在尚能修行時完成應做之事。現在不修，就是等待衰老、健忘、疾病、飢饉、衝突與苦趣。趁身體尚健康、生活尚安定，修行較容易進展。
「年輕時先求財，老年再求智慧」不是穩妥安排，因為那是在等待不利條件。人有不同見解，社會可能失和；僧團若分裂，聽法也更困難。不要依附衝突任一邊而增長瞋見，應守護自己的正見與修行。
與欲樂相連的喜不應培育，與法相連的喜應培育；與世俗瞋恨相連的憂不應培育，因尚未完成善法而轉成正精進的迫切感可以善用；對應負責之事只是冷漠不管，不是清淨的捨，觀智中不隨貪瞋的平等捨才應培育。
以緣起解釋便更清楚：不能截斷時，流程向苦與集繼續；能以正念、正見截斷時，道與滅的功能現前。五蘊中反覆出現的就是這兩種方向。三種應培育的心受幫助截斷相續；三種不應培育的心受則須作為觀察對象，不讓它們繼續增長。
中文譯校說明
1. 本講核心經據是《長部》DN 21 〈Sakkapañha Sutta〉。題名原作 "Why Human Beings in Dangers?"，依英文語法可校為 "Why Are Human Beings in Danger?"。
2. "issā" 是嫉，"macchariya" 是慳；兩者會造成心理壓力、人際衝突與不善業，但原稿把疾病、短壽直接歸因於嫉慳，屬業果與倫理開示，不能取代感染、遺傳、環境、生活方式等醫學原因，也不應用來責怪病人。
3. 臨終見到 "kamma"、"kamma-nimitta"、"gati-nimitta"，以及近死心路只有五個速行剎那，屬南傳阿毗達磨與註釋的臨終模型；不是《長部》DN 21 正文對每位死者所作的可觀察保證。
4. "kusala-domanassa" 是以解脫、善法為方向的不滿足感，可轉成正精進；它不等於自我厭惡、絕望或長期憂鬱。若心已陷入傷害性憂鬱，應先尋求適當支持。
5. 魚池水量譬喻壽命與業緣日減，是勸人不放逸的譬喻，不表示能以年齡推算個人的「業水」或確定死期。
6. 原文說「沒有疑而能觀無常，預流很容易」，是鼓勵精進的開示語；是否證預流須以三結永斷等經典標準判斷，不能只依一次平靜或無常經驗自我認證。
[16] Why Human Beings in Dangers?
30th Jan. to 1st Feb. 1961 & 24th Sep. to 26th Sep.1961
T1 [Before the Buddha appeared, Sakka, the king of Tavatimsa Heaven, asked some questions to some teachers, but nobody could answer him. Later he asked the Buddha, listened to the talk and observed his khandhas, and became a stream enterer. And then passed away instantly and reborn again as Sakka at the same spot. He asked the Buddha that beings wanted long life and healthiness, but they had dangers and illnesses. So what was the reason about these? The Buddha gave the answer that because of envy (issā) and stinginess or avarice (macchariya). (Sayadaw said people have these negative mental states not only they have dangers and sickness but also lead to painful rebirths.) Where these mental states come from? From love and hate. Where love and hate come from? From desire (chanda), which are 5 kinds: want to get, want to search, want to use, want to store and want to give. The last giving is nothing to do with making merits (dāna) but to protect or secure one's own properties, as example bribery. Where is chanda come from? From thinking (vitakka); here refer to unwholesome thoughts, such as thoughts of sensual pleasure, ill-will and harmfulness. Where vitakka come from? From mental proliferations (papañca), connect with craving, conceit and wrong view (tanhā, māna, ditthi). And then Sakka asked the Buddha: “Is there any way to eradicate papañca?” To practice the contemplation of feeling.
This khandha is always going towards death. If you are going the wrong direction (miccha-maggan), deaths are never end. Only by right direction (sammā-maggan) will end deaths. Everyone at the time of death vithi citta arise (consciousness belonging to a cognitive process, here for taking rebirth.). These are not free from sense-objects. Before a being dies seeing black dogs, Hell sign etc. for a new destination of rebirth. The dying person knows his way to rebirth. Tears run down from his face because "I had lived a bad life so I will have a painful rebirth". At that time everyone has remorse but too late for correction. All living being no one dies without seeing the objective signs. Now, if you are making preparation, it will be ready at the dying moment. How much kamma still left? Nobody knows it? (In this present life for continue to live.) It's possible even today or tomorrow for death. There are also through the intervention of destructive kamma (upacchedaka kamma) can die anytime. If you are still going on pulling the time will be a foolish person. (Sayadaw continued Sakka's story) Envy and avarice are attracting dangers and evil things. They are mental states of dosa. In this life will have enemies and painful rebirths. It doesn't come during the meditation, but in daily life of actions or activities. So in our daily life with mindful attention contemplate them. At first, it's difficult to practice with mental states, but later you will get the habit of it.
T2 [Sayadaw talked about dying and rebirth at the beginning.] At the time of death should we have to cling anything or don't want anything to come into the mind? It's important don't want anything or the knowledge of not want anything to come in. Have to die with this knowledge, die with the knowledge of not wanting the khandhas. Prepare with practice before death. Have to discern the impermanence of anicca, dukkha, anatta, asubha, dukkha sacca. Of these 5 points at least discerning one of them, so near death the knowledge will come in. Before death comes, one had to realize the Path Knowledge. Even though you can't do it at least should have the insight knowledge. Near death by contemplation still have the chance for become sotāpanna to anāgāmin. By having habitual kamma (acinna kamma) near death becomes asanna kamma (near death kamma).
(Sayadaw explained the process of Sakka's questions.)
Feeling(vedanā) lead to -> mental proliferation(papañca) ->thinking(vitakka) ->desire(chanda) ->love and hate ->envy and avarice with stinginess (issā and macchariya) ->Dangers and sickness.
To overcome it practice the contemplation of feeling (It’s the source).
T3 I have to warn you all, because of your good kammas all of you are still alive. How long it's? I have to answer for you; it's until now. I will give you an example. A pond is full of water after raining. Because of the hot sun the water in the pond become less and less. But the fishes in the pond don't know that. The water little by little dry up the fishes are also closer to die. The water dries up means for the fishes to die. Do you know it? Here fishes are human beings and the water becomes less and less means their kammas are used up slowly. For older people their kammic water nearly dry up now. Is it the time for them looking for pleasure like the fishes or searching for the deathlessness? If the pond dries up the fishes must become the foods for eagles and hawks. Here eagles and hawks are referring to the 4 painful rebirths. I have to remind you 2 things. Some are near death because their kammic water becomes less, but concern for others who are still far away from death. They are still busy with family matters and business. So I remind you to make preparation for death now. Practice for the death of tanhā is looking for deathlessness.
(Retold the Sakka's story here) In this discourse the Buddha mentioned the types of feeling. (1) two pleasant mental feelings (somānassa vedanā) (2) two unpleasant mental feelings (domānassa vedanā) (3) two neutral mental feelings (upekkhā vadāna). Each type of these vedanā can be divided into wholesome and unwholesome (kusala and akusala).
(1)The wholesome pleasant mental feeling (kusala somānassa vedanā). The example of it is seeing anicca the mind develops joy and happiness. (2)Unwholesome pleasant mental feeling ( akusala somānassa vedanā) (3)Wholesome unpleasant metal feeling ( kusala domānassa vedanā). (4)Unwholesome unpleasant mental feeling ( akusala domānassa vedanā). Example of it is disappointed with one's own practice (no progress, the commentary gave the story of Mahasiva) (5)Wholesome neutral mental feeling ( kusala upekkhā vedanā). As an example is vipassanupekkha. (6) Unwholesome neutral mental feeling (akusala upekkhā vedanā).
T4 Sakka, the king of gods, asked questions and the Buddha answered. At the same time, he observed his khandhas and entered the stream. Before the Buddha arisen in the world he was the king of the gods. He was a thoughtful person and asked the same questions to some teachers of the time, and nobody could answer for him. These questions were also could be answered only by someone who had realization of the Dhamma (especially the Buddha). Therefore, it's important to understand the khandhas. Because of not understanding it we are quite a long time in the round of existence until now. Instead we are always with craving and wrong view (tanhā/ditthi). Therefore, we are wandering in the round of existence with the dangers of old age, sickness and death. Now, you have the chance, so try hard in your practice.
Everyone has the desire of to be healthy and happy. But why human beings have a lot of sickness and short lives. Because of envy and avarice. Most people think it's the causes of foods, climate and other causes. Stay away from envy and avarice will be less sickness and have a long life. We have to count also the past and present lives as both causes. Envy is 'don't want to see or hear of other people goodness and happiness'. Macchariya is meanness. All these things come from the Sakka Panha Sutta (Dīgha-nikāya) and the vipassanā practice comes from other suttas. Issā is anger (dosa). Macchariya (displeasure) is also anger. If they come in, contemplate anicca. It's the contemplation of the mind - cittanupassanā. By contemplation black thing becomes white. Cutting off defilements means it's now arising and cutting it now. In this way we are free from sickness in this life and also free from suffering in next life. Don't be negligent. Every time they arise must contemplate. They will benefit you with impermanence. Not only free from sickness and short life, also cut off the dependent arising process. If you know how to use, it becomes medicine. If not, becomes poison.
Where is issā and macchariya come from? From love and hate. These dhamma are good for contemplation. Love and hate are lobha and dosa. If these are coming in and can contemplate it, the root cause of issā and macchariya are cuting off. So cittanupassanā (The contemplation of mind) is good. Delusion (moha) also cut off. It functions together with them (conascence sahajata). If you can contemplate every time lobha, dosa and moha come in and cutting off the dependent arising from the beginning, middle and the end (to understand this point see the 12-links of dependent arising). You have to look for or search for contemplation or contemplate when it's arising. "Ven. Sir. It's only arising."(Some people think vipassanā contemplation is looking for somethings to contemplate.) Where are love and hate come from? From desire (chanda). If you have doubt it's ignorance (avijjā). Without contemplation will become wrong view. If you contemplate, wrong view and doubt die away, and will become a stream enterer (sotāpanna). Why we don't become sotāpanna? Because we don't contemplate whatever is arising. Without any doubt and can contemplate impermanence, sotāpanna is easy. Where is desire come from? From thinking.
T5 (In the beginning Sayadaw explained that in our past lives we were doing wholesome deeds and making prayers to meet the Buddha teachings and had the ears to understand it. Now, we are having these chances. If we don't practice, all these become fruitless.) The Buddha said that even how much perfection in the past we had fulfilled it and if we don't practice now in accordance with the Dhamma (Dhammanu-dhammapatipatti) will like a lotus bud can't open up. In the same way our lotus bud of knowledge can't open up and die out. (Sayadaw gave the example of layman Peya in the Kassapa Buddha's time) Without the Dhammanu-dhammapatipatti, it becomes fruitless. Also like a good meal without any salt in it. Work hard before death comes, and important to discern anicca. You only need to fulfill that one. Also like a lottery number. Only miss a number, you are loss the chance to win. The latent defilement is always waiting for you to push you down into the painful rebirth. Don't delay your practice by moving around for tomorrow and the day after tomorrow. The Buddha warned us about the 5-future dangers in the Anguttara-Nikāya. Dangers should not be waited for but have to shun away. Don't take it as I am pushing you for practice. I see the great loss that warning you. (Retold the story of Sakka) Where is vitakka coming from? From mental proliferation (papañca) or tanhā, māna and ditthi. Where is papañca come from? From 3 types of feelings. Sakka entered the steam by meditation on feeling. Many yogis benefited by contemplation of feeling. Sāriputta became arahant by feeling and his nephew Dighanakkha also. Every feeling arises have to contemplate. You will only see the arising and the passing away of it. Dhamma reality becomes the Dhamma knowledge. Then it becomes in accordance with the Dhamma. The Buddha asked for us who have pāramis only to fulfill this one. In this way we know the nature of our khandhas. Without knowing it and papañca dhamma follow.
T6 [In the Anguttara-Nikāya, the Buddha warned about the 5-dangers human beings would encounter in the future. So he reminded and encouraged people to practice diligently now, as the 5-dangers would surely come. King Pasenadi of Kosala also had the 16 dreams on future human beings and the Chakkavati Sutta in the Dīgha-nikāya also mentioned by the Buddha about the future human beings and societies. All these sufferings and unfortunate things happen to human beings because of immorality.
(1)Old age: At this stage the body becomes weak and the mind dull, so difficult for practice. Practice should be continued. With a dull mind and weak kamma the practice will not effective. When we were young wasting our sharp mind and good kamma for defilement was a great lost.
(2)Sickness: When the body is sick also effects the mind, and difficult for practice.
(3)Time of starvation: It can be happened by natural causes or most probably men made. Wars and environmental problems created by human beings.
(4)Disharmony among people, society, country..etc., these can be many reasons and causes, e-g politics, economics, religions etc.
(5) Disharmony among the Sangha.
(Sayadaw continued the Sakka's questions) The Buddha's answers were traced backwards the causes of the problems. Diseases and short life <--issā-macchariya <--love and hate <--desire <--vitakka <--papañca (tanhā, māna, ditthi) <--feeling(vedanā)
So, practice with feelings stop papañca dhamma. The Buddha instructed Sakka on contemplation of feeling. vedanā can be divided into 3: pleasant(sukha), unpleasant(dukkha) and neutral(upekkhā) feeling. These are bodily feelings. For mental feelings: somanasa, domanasa, upekkhā. In this sutta the Buddha taught him how to deal with mental feelings. Mental feelings also grouped into 2: should be developed (wholesome) and should not be developed (unwholesome). So become 3x2=6-types of feelings.
(1)Somanassa should be developed; e-g comes from practice.
(2)Somanasa should not be developed; e-g comes from sensual pleasure.
(3)Domanasa should be developed; discontent with one's own practice. So put more effort and care one's own practice and become right effort.
(4)Domanasa should not be developed; dissatisfied with worldly things.
(5)Upekkhā should be developed; e-g vipassanupekkhā, discerning anicca at this moment the mind do not react like or dislike.
(6)Upekkhā should not be developed; dissatisfied or displeasure with worldly matters but can't deal with it and become indifferent domanasa upekkhā.
So there are 6-types of mental feelings; 3 should be developed and 3 should not. Positive feeling is part of observing mind and negative are the objects of vipassanā. Positive feeling leads to Nibbāna and ending dukkha. Negative feeling leads to Dukkha.]
The Buddha didn't want people to wait for the 5-future dangers. Instead of wanted them to finish their practices. If you don't do it now, then you are waiting for the danger of old age, waiting for forgetfulness, waiting for the danger of can't practice, waiting for the round of existence or painful rebirth. Work hard to finish it in this life, if you don't practice just only wasting your good kamma and intelligence for worldly matters.
If you have khandhas you have the danger of sickness. Before you are sick you are doing what craving tells you. When you are free from illness, the practice is easy to progress. There are sayings that when you are young looking for wealth; and when you are getting old looking for wisdom. All these are wrong. You are waiting for your disadvantages. The Buddha said that should not wait for the practice, but you want to wait. Now, you don't encounter famine yet, but when you getting old it can be. At that time can you practice because of the concerning about livelihood? Human beings have different views and doctrines and become disharmony. It's not good to lean towards any side and has to hide oneself away. In the future when the Sangha split it's not easy to pay attention to the Buddha Teachings and difficult for practice.
(Sayadaw continued Sakka's story) Pleasant mental feeling has connection with sensual pleasure should not be happened. Connection with dhamma it's good. Unpleasant mental feeling also should not be happened related to sensual pleasure. Related to dhamma is good. When you can't teach your children and indifferent to them is neutral mental feeling (domanassa upekkhā). It's also not good to happen. Equanimity of insight is good (vipassanupekkhā). I am still analyzing them and not put it into practice yet. Explain with dependent arising, it becomes more clear. Without it the dhamma is not finished. If you can cut off the process and then do it, if you can't just continue the process. In the khandhas just these 2 processes exist and no other. Without them there’s no Four Noble Truths. If you don't cut it off these are only dukkha and samudaya saccas. If you can do it become nirodha and magga saccas. Without including Noble Truth there is no realization. The 3-positive feelings cutting off the dependent arising and the negative feelings continue the process. Developing the 3-positive feelings and contemplating the 3-negative feelings as objects of contemplation.
原題： Why Human Beings in Dangers ?
校訂題名： Why Are Human Beings in Danger?
開示日期： 1961 年 1 月 30 日至 2 月 1 日、9 月 24 日至 26 日
第一講
〔英譯者按：佛陀出世以前，忉利天主帝釋曾向一些宗教師請問，沒有人能解答。後來他請問佛陀，一面聽法、一面觀察五蘊，證得預流果；舊有壽命終結後，又在原處投生為帝釋。〕
帝釋問佛陀：眾生都希望長壽、健康，為什麼仍充滿危險與疾病？佛陀指出嫉（issā）與慳（macchariya）是重要原因。禪師說，這些不善心不只在現世招引衝突，也能成為苦趣之因。
嫉與慳從哪裡來？從親愛與憎惡。親愛與憎惡從哪裡來？從欲（chanda）。本講把欲分為五種：想取得、想尋找、想使用、想儲存、想給出。最後一種「給出」不是布施，而是為保全私利而付出，例如以賄賂換取保障。
欲從哪裡來？從尋思（vitakka），此處指欲尋、瞋尋、害尋等不善思惟。尋思又從戲論（papañca）發展；使戲論擴張的核心是渴愛、慢、邪見。
帝釋接著問：「有沒有滅除戲論的方法？」佛陀引導他正確處理與觀察受。
這具五蘊一直走向死亡。若走在邪道上，死亡便一次又一次延續；走在正道上，才能終止反覆死亡。臨終時也有心路過程，心仍取所緣；依南傳阿毗達磨與註釋的說明，有些人會見到與來世趣向相應的業、業相或趣相，例如可怖景象，因而知道不善業可能導向何處。
有人臨終流淚，心想：「我過去行為不善，將投生苦處。」那時即使後悔，也可能已沒有充分時間改變長期習慣。現在若以修行準備，臨終時正念與觀智才較可能現起。剩餘壽業有多少，沒有人知道；死亡可能今天、明天到來，也可能因截斷業（upacchedaka-kamma）而突然發生。一直拖延，是不明智的。
嫉與慳屬瞋恚一側的心態，會使現世人際關係充滿敵意，也能引向不善果。它們通常不只在坐禪時出現，而是在日常工作、家庭與交往中現起；因此，日常生活一有嫉慳，就應以念觀心。起初觀心較難，反覆練習後會成為習慣。
第二講
臨終時，是應抓住某件事，還是應讓心不再欲求任何五蘊？重要的是培養不再希求五蘊的智慧，以這種智面對死亡。因此，要在死亡以前反覆修習。
應從無常、苦、無我、不淨、苦諦等角度，如實辨知五蘊；至少熟悉其中一種，使相應觀智在臨終可能現起。最好在死亡以前證得道智；若尚不能，至少應培養穩固觀智。經典也記載有人在病重、臨終時聽法觀察，由較低果位進至不還果。
反覆修成的慣行業（āciṇṇaka-kamma），到臨終可成為強而近的助緣，影響近死業（āsanna-kamma）。所以不要等臨終才第一次練習。
帝釋問答所顯示的過程，可概括如下：受使戲論有立足處，戲論發展為尋思，尋思支持欲，欲形成親愛與憎惡，親愛與憎惡又滋養嫉與慳，最後造成衝突、危險與身心不安。若在受處如實觀察，便能從源頭減弱後續發展。
第三講
我要警告你們：由於善業支持，大家此刻仍然活著；能支持多久？能確定的只有「到現在為止」。
譬如雨後池水充滿，烈日曝曬，水一天比一天少，魚卻不知道。水逐漸乾涸，魚也逐漸接近死亡。魚譬喻人，水量減少譬喻維持今生的業緣與壽命日漸耗去；年長者更應覺察時間有限。此時還要像魚一樣只尋欲樂，還是尋找不死？
池乾後，魚成為鷹隼的食物；本講以鷹隼譬喻四苦趣。我提醒兩點：第一，有些人的生命條件已接近盡頭；第二，他們仍只忙著替看似離死亡較遠的家人處理事情。因此，現在就應準備死亡。修行使渴愛死亡，才是在尋找不死。
《帝釋所問經》談到三類心受，每類又分應培育與不應培育，合為六種：
．應培育的喜受：例如修觀見無常而生法喜。
．不應培育的喜受：例如沉溺欲樂所得的喜。
．可導向善法的憂受：例如因修行尚未進步而生迫切感，因而增上精進；不能讓它變成自責與絕望。
．不應培育的憂受：例如見到不喜歡的人、事便生瞋恨。
．應培育的捨受：例如觀智成熟時不隨喜惡反應的觀捨。
．不應培育的捨受：由無明與冷漠形成、不能明辨善惡的捨。
第四講
帝釋一面發問、聽佛陀回答，一面觀察五蘊，因此證入預流。他過去向其他老師問過同樣問題，無人能從根本因緣回答；要徹底回答這類問題，必須真正了解法，尤其了解五蘊與緣起。
我們因不了解五蘊，長久以渴愛、邪見在輪迴中漂流，遭遇老、病、死的危險。如今有機會聽聞，應努力修行。
人人想健康、快樂，為何仍有疾病與短壽？本講從業與心行指出嫉、慳的影響。一般人只想到食物、氣候等物質原因；佛法還提醒，過去與現在的身口意行也會影響生命處境。嫉是不願見聞他人的善與幸福，慳則是不願與人分享自己的所有或利益。
這條因果鏈主要出自《長部》DN 21《帝釋所問經》；其中的具體內觀指導，也與其他經的念處教法相通。嫉與慳帶有瞋與不悅，生起時便觀其無常，這是心隨觀。現起的黑暗心法若成為觀智所緣，就能轉成修行的材料。
所謂斷煩惱，是它現在生起，就在現在如實知道；如此可減少現生由嫉慳造成的衝突，也避免為來世累積苦因。每次生起都觀察，它便以顯示無常來幫助你；會用就是藥，不會用就是毒。
嫉慳來自親愛與憎惡，也就是貪與瞋。貪瞋生起時若能觀察，根源不再向後發展；癡與它們俱生，也在正知現前時受到對治。如此，可在緣起的前段、中段或後段截斷相續。
不必另外四處尋找神祕所緣，煩惱正在生起時，就是應觀之處。欲從尋思而來；若對因果仍疑惑，是無明尚在。沒有觀察，容易建立錯誤故事與邪見；持續觀察，邪見與疑逐漸鬆脫。不能證預流，往往不是沒有可觀的法，而是法生起時沒有如實觀察。
第五講
過去生中，我們曾造善業、發願遇到佛法，也發願具有能理解法的耳根；現在這些條件已成熟。若不實修，過去資糧便不能開花。
佛陀說，無論過去積集多少波羅蜜，現在若不法隨法行，就像蓮花苞未能開放便枯萎。我們的智慧蓮苞也是如此。禪師以迦葉佛時代的佩亞居士為例，又說這像一頓好菜沒有鹽，也像彩券只差一個號碼：關鍵條件未完成，結果便不能成就。
死亡到來前要努力，核心是辨知無常。潛伏煩惱一直伺機把人推向苦趣，不要把修行推到明天、後天。佛陀在《增支部》警告五種未來危險；危險不應等它到來才處理，而應預先遠離。
尋思從戲論而來，戲論又以渴愛、慢、邪見為擴張原則；在經驗流程中，受是重要關口。帝釋觀受而入流；許多行者也由受隨觀得益。舍利弗尊者聽佛陀對外甥長爪的開示時，正是觀察受與五蘊而證阿羅漢。
每一受生起，都觀察它；最後只見生與滅。法的實相與能知之智相合，就是法隨法行。如此知道五蘊本性，戲論便不再任意接續。
第六講
佛陀在《增支部》提醒未來會出現五種危險，勸人在危險尚未成熟前精進。憍薩羅王波斯匿的十六夢，以及《長部》DN 26〈轉輪聖王師子吼經〉，也談到未來人類與社會因道德衰敗而受苦。
五種危險是：
．老：身體衰弱、心力遲鈍，修行更困難。年輕時把敏銳心力與良好條件全用於煩惱，是很大的損失。
．病：身病會影響心力，使修行困難。
．飢饉：可能由自然因素，也可能由戰爭、環境破壞與人為制度造成。
．社會不和：人群、社會、國家因政治、經濟、宗教等因素衝突。
．僧團不和：僧團分裂時，人們難以專心聽聞正法與修行。
依帝釋的問答逆向追溯：疾病、短壽與危險，和嫉慳相關；嫉慳依親愛、憎惡，親愛憎惡依欲，欲依尋思，尋思依戲論，戲論又與受及渴愛、慢、邪見相連。因此，在受處修行，可使戲論停止擴張。
受可分身的樂、苦、捨，也可分心的喜、憂、捨。《帝釋所問經》著重後者，並各分應培育與不應培育，成為六種心受。
應培育的三種受能幫助截斷緣起；不應培育的三種受若任其發展，會延續緣起。對善的喜、善的迫切感與觀捨，應適當培育；對欲樂之喜、瞋恨之憂與無明冷漠之捨，則把它們作為內觀所緣，如實知其生滅。
佛陀不希望人等候五種危險，而希望人在尚能修行時完成應做之事。現在不修，就是等待衰老、健忘、疾病、飢饉、衝突與苦趣。趁身體尚健康、生活尚安定，修行較容易進展。
「年輕時先求財，老年再求智慧」不是穩妥安排，因為那是在等待不利條件。人有不同見解，社會可能失和；僧團若分裂，聽法也更困難。不要依附衝突任一邊而增長瞋見，應守護自己的正見與修行。
與欲樂相連的喜不應培育，與法相連的喜應培育；與世俗瞋恨相連的憂不應培育，因尚未完成善法而轉成正精進的迫切感可以善用；對應負責之事只是冷漠不管，不是清淨的捨，觀智中不隨貪瞋的平等捨才應培育。
以緣起解釋便更清楚：不能截斷時，流程向苦與集繼續；能以正念、正見截斷時，道與滅的功能現前。五蘊中反覆出現的就是這兩種方向。三種應培育的心受幫助截斷相續；三種不應培育的心受則須作為觀察對象，不讓它們繼續增長。
中文譯校說明
1. 本講核心經據是《長部》DN 21 〈Sakkapañha Sutta〉。題名原作 "Why Human Beings in Dangers?"，依英文語法可校為 "Why Are Human Beings in Danger?"。
2. "issā" 是嫉，"macchariya" 是慳；兩者會造成心理壓力、人際衝突與不善業，但原稿把疾病、短壽直接歸因於嫉慳，屬業果與倫理開示，不能取代感染、遺傳、環境、生活方式等醫學原因，也不應用來責怪病人。
3. 臨終見到 "kamma"、"kamma-nimitta"、"gati-nimitta"，以及近死心路只有五個速行剎那，屬南傳阿毗達磨與註釋的臨終模型；不是《長部》DN 21 正文對每位死者所作的可觀察保證。
4. "kusala-domanassa" 是以解脫、善法為方向的不滿足感，可轉成正精進；它不等於自我厭惡、絕望或長期憂鬱。若心已陷入傷害性憂鬱，應先尋求適當支持。
5. 魚池水量譬喻壽命與業緣日減，是勸人不放逸的譬喻，不表示能以年齡推算個人的「業水」或確定死期。
6. 原文說「沒有疑而能觀無常，預流很容易」，是鼓勵精進的開示語；是否證預流須以三結永斷等經典標準判斷，不能只依一次平靜或無常經驗自我認證。
[16] Why Human Beings in Dangers?
30th Jan. to 1st Feb. 1961 & 24th Sep. to 26th Sep.1961
T1 [Before the Buddha appeared, Sakka, the king of Tavatimsa Heaven, asked some questions to some teachers, but nobody could answer him. Later he asked the Buddha, listened to the talk and observed his khandhas, and became a stream enterer. And then passed away instantly and reborn again as Sakka at the same spot. He asked the Buddha that beings wanted long life and healthiness, but they had dangers and illnesses. So what was the reason about these? The Buddha gave the answer that because of envy (issā) and stinginess or avarice (macchariya). (Sayadaw said people have these negative mental states not only they have dangers and sickness but also lead to painful rebirths.) Where these mental states come from? From love and hate. Where love and hate come from? From desire (chanda), which are 5 kinds: want to get, want to search, want to use, want to store and want to give. The last giving is nothing to do with making merits (dāna) but to protect or secure one's own properties, as example bribery. Where is chanda come from? From thinking (vitakka); here refer to unwholesome thoughts, such as thoughts of sensual pleasure, ill-will and harmfulness. Where vitakka come from? From mental proliferations (papañca), connect with craving, conceit and wrong view (tanhā, māna, ditthi). And then Sakka asked the Buddha: “Is there any way to eradicate papañca?” To practice the contemplation of feeling.
This khandha is always going towards death. If you are going the wrong direction (miccha-maggan), deaths are never end. Only by right direction (sammā-maggan) will end deaths. Everyone at the time of death vithi citta arise (consciousness belonging to a cognitive process, here for taking rebirth.). These are not free from sense-objects. Before a being dies seeing black dogs, Hell sign etc. for a new destination of rebirth. The dying person knows his way to rebirth. Tears run down from his face because "I had lived a bad life so I will have a painful rebirth". At that time everyone has remorse but too late for correction. All living being no one dies without seeing the objective signs. Now, if you are making preparation, it will be ready at the dying moment. How much kamma still left? Nobody knows it? (In this present life for continue to live.) It's possible even today or tomorrow for death. There are also through the intervention of destructive kamma (upacchedaka kamma) can die anytime. If you are still going on pulling the time will be a foolish person. (Sayadaw continued Sakka's story) Envy and avarice are attracting dangers and evil things. They are mental states of dosa. In this life will have enemies and painful rebirths. It doesn't come during the meditation, but in daily life of actions or activities. So in our daily life with mindful attention contemplate them. At first, it's difficult to practice with mental states, but later you will get the habit of it.
T2 [Sayadaw talked about dying and rebirth at the beginning.] At the time of death should we have to cling anything or don't want anything to come into the mind? It's important don't want anything or the knowledge of not want anything to come in. Have to die with this knowledge, die with the knowledge of not wanting the khandhas. Prepare with practice before death. Have to discern the impermanence of anicca, dukkha, anatta, asubha, dukkha sacca. Of these 5 points at least discerning one of them, so near death the knowledge will come in. Before death comes, one had to realize the Path Knowledge. Even though you can't do it at least should have the insight knowledge. Near death by contemplation still have the chance for become sotāpanna to anāgāmin. By having habitual kamma (acinna kamma) near death becomes asanna kamma (near death kamma).
(Sayadaw explained the process of Sakka's questions.)
Feeling(vedanā) lead to -> mental proliferation(papañca) ->thinking(vitakka) ->desire(chanda) ->love and hate ->envy and avarice with stinginess (issā and macchariya) ->Dangers and sickness.
To overcome it practice the contemplation of feeling (It’s the source).
T3 I have to warn you all, because of your good kammas all of you are still alive. How long it's? I have to answer for you; it's until now. I will give you an example. A pond is full of water after raining. Because of the hot sun the water in the pond become less and less. But the fishes in the pond don't know that. The water little by little dry up the fishes are also closer to die. The water dries up means for the fishes to die. Do you know it? Here fishes are human beings and the water becomes less and less means their kammas are used up slowly. For older people their kammic water nearly dry up now. Is it the time for them looking for pleasure like the fishes or searching for the deathlessness? If the pond dries up the fishes must become the foods for eagles and hawks. Here eagles and hawks are referring to the 4 painful rebirths. I have to remind you 2 things. Some are near death because their kammic water becomes less, but concern for others who are still far away from death. They are still busy with family matters and business. So I remind you to make preparation for death now. Practice for the death of tanhā is looking for deathlessness.
(Retold the Sakka's story here) In this discourse the Buddha mentioned the types of feeling. (1) two pleasant mental feelings (somānassa vedanā) (2) two unpleasant mental feelings (domānassa vedanā) (3) two neutral mental feelings (upekkhā vadāna). Each type of these vedanā can be divided into wholesome and unwholesome (kusala and akusala).
(1)The wholesome pleasant mental feeling (kusala somānassa vedanā). The example of it is seeing anicca the mind develops joy and happiness. (2)Unwholesome pleasant mental feeling ( akusala somānassa vedanā) (3)Wholesome unpleasant metal feeling ( kusala domānassa vedanā). (4)Unwholesome unpleasant mental feeling ( akusala domānassa vedanā). Example of it is disappointed with one's own practice (no progress, the commentary gave the story of Mahasiva) (5)Wholesome neutral mental feeling ( kusala upekkhā vedanā). As an example is vipassanupekkha. (6) Unwholesome neutral mental feeling (akusala upekkhā vedanā).
T4 Sakka, the king of gods, asked questions and the Buddha answered. At the same time, he observed his khandhas and entered the stream. Before the Buddha arisen in the world he was the king of the gods. He was a thoughtful person and asked the same questions to some teachers of the time, and nobody could answer for him. These questions were also could be answered only by someone who had realization of the Dhamma (especially the Buddha). Therefore, it's important to understand the khandhas. Because of not understanding it we are quite a long time in the round of existence until now. Instead we are always with craving and wrong view (tanhā/ditthi). Therefore, we are wandering in the round of existence with the dangers of old age, sickness and death. Now, you have the chance, so try hard in your practice.
Everyone has the desire of to be healthy and happy. But why human beings have a lot of sickness and short lives. Because of envy and avarice. Most people think it's the causes of foods, climate and other causes. Stay away from envy and avarice will be less sickness and have a long life. We have to count also the past and present lives as both causes. Envy is 'don't want to see or hear of other people goodness and happiness'. Macchariya is meanness. All these things come from the Sakka Panha Sutta (Dīgha-nikāya) and the vipassanā practice comes from other suttas. Issā is anger (dosa). Macchariya (displeasure) is also anger. If they come in, contemplate anicca. It's the contemplation of the mind - cittanupassanā. By contemplation black thing becomes white. Cutting off defilements means it's now arising and cutting it now. In this way we are free from sickness in this life and also free from suffering in next life. Don't be negligent. Every time they arise must contemplate. They will benefit you with impermanence. Not only free from sickness and short life, also cut off the dependent arising process. If you know how to use, it becomes medicine. If not, becomes poison.
Where is issā and macchariya come from? From love and hate. These dhamma are good for contemplation. Love and hate are lobha and dosa. If these are coming in and can contemplate it, the root cause of issā and macchariya are cuting off. So cittanupassanā (The contemplation of mind) is good. Delusion (moha) also cut off. It functions together with them (conascence sahajata). If you can contemplate every time lobha, dosa and moha come in and cutting off the dependent arising from the beginning, middle and the end (to understand this point see the 12-links of dependent arising). You have to look for or search for contemplation or contemplate when it's arising. "Ven. Sir. It's only arising."(Some people think vipassanā contemplation is looking for somethings to contemplate.) Where are love and hate come from? From desire (chanda). If you have doubt it's ignorance (avijjā). Without contemplation will become wrong view. If you contemplate, wrong view and doubt die away, and will become a stream enterer (sotāpanna). Why we don't become sotāpanna? Because we don't contemplate whatever is arising. Without any doubt and can contemplate impermanence, sotāpanna is easy. Where is desire come from? From thinking.
T5 (In the beginning Sayadaw explained that in our past lives we were doing wholesome deeds and making prayers to meet the Buddha teachings and had the ears to understand it. Now, we are having these chances. If we don't practice, all these become fruitless.) The Buddha said that even how much perfection in the past we had fulfilled it and if we don't practice now in accordance with the Dhamma (Dhammanu-dhammapatipatti) will like a lotus bud can't open up. In the same way our lotus bud of knowledge can't open up and die out. (Sayadaw gave the example of layman Peya in the Kassapa Buddha's time) Without the Dhammanu-dhammapatipatti, it becomes fruitless. Also like a good meal without any salt in it. Work hard before death comes, and important to discern anicca. You only need to fulfill that one. Also like a lottery number. Only miss a number, you are loss the chance to win. The latent defilement is always waiting for you to push you down into the painful rebirth. Don't delay your practice by moving around for tomorrow and the day after tomorrow. The Buddha warned us about the 5-future dangers in the Anguttara-Nikāya. Dangers should not be waited for but have to shun away. Don't take it as I am pushing you for practice. I see the great loss that warning you. (Retold the story of Sakka) Where is vitakka coming from? From mental proliferation (papañca) or tanhā, māna and ditthi. Where is papañca come from? From 3 types of feelings. Sakka entered the steam by meditation on feeling. Many yogis benefited by contemplation of feeling. Sāriputta became arahant by feeling and his nephew Dighanakkha also. Every feeling arises have to contemplate. You will only see the arising and the passing away of it. Dhamma reality becomes the Dhamma knowledge. Then it becomes in accordance with the Dhamma. The Buddha asked for us who have pāramis only to fulfill this one. In this way we know the nature of our khandhas. Without knowing it and papañca dhamma follow.
T6 [In the Anguttara-Nikāya, the Buddha warned about the 5-dangers human beings would encounter in the future. So he reminded and encouraged people to practice diligently now, as the 5-dangers would surely come. King Pasenadi of Kosala also had the 16 dreams on future human beings and the Chakkavati Sutta in the Dīgha-nikāya also mentioned by the Buddha about the future human beings and societies. All these sufferings and unfortunate things happen to human beings because of immorality.
(1)Old age: At this stage the body becomes weak and the mind dull, so difficult for practice. Practice should be continued. With a dull mind and weak kamma the practice will not effective. When we were young wasting our sharp mind and good kamma for defilement was a great lost.
(2)Sickness: When the body is sick also effects the mind, and difficult for practice.
(3)Time of starvation: It can be happened by natural causes or most probably men made. Wars and environmental problems created by human beings.
(4)Disharmony among people, society, country..etc., these can be many reasons and causes, e-g politics, economics, religions etc.
(5) Disharmony among the Sangha.
(Sayadaw continued the Sakka's questions) The Buddha's answers were traced backwards the causes of the problems. Diseases and short life <--issā-macchariya <--love and hate <--desire <--vitakka <--papañca (tanhā, māna, ditthi) <--feeling(vedanā)
So, practice with feelings stop papañca dhamma. The Buddha instructed Sakka on contemplation of feeling. vedanā can be divided into 3: pleasant(sukha), unpleasant(dukkha) and neutral(upekkhā) feeling. These are bodily feelings. For mental feelings: somanasa, domanasa, upekkhā. In this sutta the Buddha taught him how to deal with mental feelings. Mental feelings also grouped into 2: should be developed (wholesome) and should not be developed (unwholesome). So become 3x2=6-types of feelings.
(1)Somanassa should be developed; e-g comes from practice.
(2)Somanasa should not be developed; e-g comes from sensual pleasure.
(3)Domanasa should be developed; discontent with one's own practice. So put more effort and care one's own practice and become right effort.
(4)Domanasa should not be developed; dissatisfied with worldly things.
(5)Upekkhā should be developed; e-g vipassanupekkhā, discerning anicca at this moment the mind do not react like or dislike.
(6)Upekkhā should not be developed; dissatisfied or displeasure with worldly matters but can't deal with it and become indifferent domanasa upekkhā.
So there are 6-types of mental feelings; 3 should be developed and 3 should not. Positive feeling is part of observing mind and negative are the objects of vipassanā. Positive feeling leads to Nibbāna and ending dukkha. Negative feeling leads to Dukkha.]
The Buddha didn't want people to wait for the 5-future dangers. Instead of wanted them to finish their practices. If you don't do it now, then you are waiting for the danger of old age, waiting for forgetfulness, waiting for the danger of can't practice, waiting for the round of existence or painful rebirth. Work hard to finish it in this life, if you don't practice just only wasting your good kamma and intelligence for worldly matters.
If you have khandhas you have the danger of sickness. Before you are sick you are doing what craving tells you. When you are free from illness, the practice is easy to progress. There are sayings that when you are young looking for wealth; and when you are getting old looking for wisdom. All these are wrong. You are waiting for your disadvantages. The Buddha said that should not wait for the practice, but you want to wait. Now, you don't encounter famine yet, but when you getting old it can be. At that time can you practice because of the concerning about livelihood? Human beings have different views and doctrines and become disharmony. It's not good to lean towards any side and has to hide oneself away. In the future when the Sangha split it's not easy to pay attention to the Buddha Teachings and difficult for practice.
(Sayadaw continued Sakka's story) Pleasant mental feeling has connection with sensual pleasure should not be happened. Connection with dhamma it's good. Unpleasant mental feeling also should not be happened related to sensual pleasure. Related to dhamma is good. When you can't teach your children and indifferent to them is neutral mental feeling (domanassa upekkhā). It's also not good to happen. Equanimity of insight is good (vipassanupekkhā). I am still analyzing them and not put it into practice yet. Explain with dependent arising, it becomes more clear. Without it the dhamma is not finished. If you can cut off the process and then do it, if you can't just continue the process. In the khandhas just these 2 processes exist and no other. Without them there’s no Four Noble Truths. If you don't cut it off these are only dukkha and samudaya saccas. If you can do it become nirodha and magga saccas. Without including Noble Truth there is no realization. The 3-positive feelings cutting off the dependent arising and the negative feelings continue the process. Developing the 3-positive feelings and contemplating the 3-negative feelings as objects of contemplation.
身體正走向死亡 ｜ Body Moving Towards Death
身體正走向死亡
原題： Body Moving Towards Death
開示日期： 1960 年 3 月 4 日
生病時，不要把「我」和受混在一起。「疼痛的是我」、「我正在受苦」之中，受是一回事，「我」的觀念又是另一回事。受（vedanā）只是依因緣生起、變化、消失的受蘊；把它認作「我」或「我的」，則是邪見。
病人應直接觀察疼痛最強烈的地方。痛在這裡生起、滅去，又在那裡生起、滅去；每一受都只顯示無常。若只是想著「我很痛」，便把受與自我觀念黏在一起；若清楚知道「這只是受，並不是我」，就已開始以觀智分開法與邪見。
受屬於受蘊，邪見則是心所，歸在行蘊。兩者並非同一法。能從現前經驗看見這個差別，就不是單憑書本分析，而是在修內觀。身體雖痛，心不必再以「我」和「我的」加重它。
要跟隨每一受，看它如何變化、如何滅去。當觀智只見受的生滅，不再追隨渴愛與執取，漏便逐漸減弱。一直觀察到對受不再貪著，便是沿著五蘊止息的方向前進；五蘊完全止息，才是涅槃。
佛世時，頗具那比丘身患重病。佛陀前往探視，為他開示，使他不再把受認作自己。據經中記載，他在病中進一步斷除較低層的結縛，命終時已成為不還者；他的面容與身體也顯得安詳。
由這件事可知，重病與臨終不必只成為恐懼的時刻，也可以成為觀法的時刻。病人若尚能聽聞與思惟正法，可有三種助緣：親聞佛陀開示、聽聞佛弟子開示，或沒有老師在旁時，依自己已學會的法觀察身心。對修行人而言，最後一種尤其重要，因為無法預先知道臨終時誰會在身旁。
若仍是凡夫，聽法或自觀時可以建立正見，乃至證入預流；已入流者可以向一來、不還前進。關鍵不在於病名，而在於能否如實分辨受與「我」、看見受的無常而不再執取。
因此，平日就要熟悉自己的法。生病時別只向外尋找安慰，也要看這具身體正一步步走向死亡。任何受生起，都以智慧跟在後面；受走向止息，渴愛不再接續。這才是面對疾病與死亡最可靠的準備。
中文譯校說明
1. 原題的 "Body Moving Towards Death" 是指有為身持續老化、敗壞而趨向死亡，不是說有一個固定自我隨身體移動。
2. "vedanā" 是受蘊；把受認作「我」的 "diṭṭhi" 是心所，攝於行蘊。英譯稿曾把兩者籠統稱作 "mental state"，本譯依五蘊分類加以釐清。
3. 頗具那比丘的故事見《增支部》AN 6.56 〈Phagguṇa Sutta〉。經文說他聽法後斷除五下分結而命終，不能擴大解釋為所有重病者只靠觀受都會痊癒或必然證果。
4. 「五蘊消失」在修行語境中，是指執取的止息及般涅槃後不再有未來五蘊，不是說坐禪時現存肉身會憑空消失。
5. 觀痛不等於拒絕醫療。身體疾病仍應接受合宜診斷與治療；觀受處理的是對痛的無明、渴愛與自我執取。
[17] Body Moving Towards Death
4th March1960
Don't mess up the I & me with the feeling. Vedanā is feeling. I & me is wrong view. They are different. Feeling is arising here & passing away also here. It's arising there & passing away there. The patient has to follow in this way. Contemplate the impermanence of the feeling arising. Even the whole body is in pain, contemplate impermanence, where it has the most severe pain. Feeling is a mental state of feeling. Wrong view is also a mental state (i.e a sankhāra khandha). They can't mix together. Example, feeling appears in the body. I & me appear in the heart. They are different. Feeling is impermanent. Knowing that it is not I & me is insight knowledge. In this way you have to contemplate until all the feelings cease. Then all feelings end, so the whole khandhas disappear. At this place the ending of khandhas appears (i.e Nibbāna). Every feeling arises can be followed by contemplation of impermanence and taints (āsavas) diminish.
Ven. Phagguna died after became an anāgāmin (non-returner). After he passed away, Ānanda found out that his whole body was no defect and looked like as normal. So he informed the Buddha about it. Before he was practicing and tortured by the sickness because seeing the body as a composite thing. He was messed up the feeling with I & me. The Buddha taught the monks 6-ways of dying, 3 for ordinary people and 3 for trainees (sekha). (1)By listening to the Buddha's instruction on feeling separated from the sense of " I" could realize the fruit of sotāpanna to anāgāmin(as above to Phagguna). (2)By listening to the instruction of a Buddhist monk. (3)Without the Buddha and any monk at the time of near death should contemplate one's own dhamma and die with the knowledge of insight. The Buddha was not existing anymore. Also not easy to get a monk near death and don't know the time of death. People can die anytime. The best way is contemplation of one's own dhamma.
原題： Body Moving Towards Death
開示日期： 1960 年 3 月 4 日
生病時，不要把「我」和受混在一起。「疼痛的是我」、「我正在受苦」之中，受是一回事，「我」的觀念又是另一回事。受（vedanā）只是依因緣生起、變化、消失的受蘊；把它認作「我」或「我的」，則是邪見。
病人應直接觀察疼痛最強烈的地方。痛在這裡生起、滅去，又在那裡生起、滅去；每一受都只顯示無常。若只是想著「我很痛」，便把受與自我觀念黏在一起；若清楚知道「這只是受，並不是我」，就已開始以觀智分開法與邪見。
受屬於受蘊，邪見則是心所，歸在行蘊。兩者並非同一法。能從現前經驗看見這個差別，就不是單憑書本分析，而是在修內觀。身體雖痛，心不必再以「我」和「我的」加重它。
要跟隨每一受，看它如何變化、如何滅去。當觀智只見受的生滅，不再追隨渴愛與執取，漏便逐漸減弱。一直觀察到對受不再貪著，便是沿著五蘊止息的方向前進；五蘊完全止息，才是涅槃。
佛世時，頗具那比丘身患重病。佛陀前往探視，為他開示，使他不再把受認作自己。據經中記載，他在病中進一步斷除較低層的結縛，命終時已成為不還者；他的面容與身體也顯得安詳。
由這件事可知，重病與臨終不必只成為恐懼的時刻，也可以成為觀法的時刻。病人若尚能聽聞與思惟正法，可有三種助緣：親聞佛陀開示、聽聞佛弟子開示，或沒有老師在旁時，依自己已學會的法觀察身心。對修行人而言，最後一種尤其重要，因為無法預先知道臨終時誰會在身旁。
若仍是凡夫，聽法或自觀時可以建立正見，乃至證入預流；已入流者可以向一來、不還前進。關鍵不在於病名，而在於能否如實分辨受與「我」、看見受的無常而不再執取。
因此，平日就要熟悉自己的法。生病時別只向外尋找安慰，也要看這具身體正一步步走向死亡。任何受生起，都以智慧跟在後面；受走向止息，渴愛不再接續。這才是面對疾病與死亡最可靠的準備。
中文譯校說明
1. 原題的 "Body Moving Towards Death" 是指有為身持續老化、敗壞而趨向死亡，不是說有一個固定自我隨身體移動。
2. "vedanā" 是受蘊；把受認作「我」的 "diṭṭhi" 是心所，攝於行蘊。英譯稿曾把兩者籠統稱作 "mental state"，本譯依五蘊分類加以釐清。
3. 頗具那比丘的故事見《增支部》AN 6.56 〈Phagguṇa Sutta〉。經文說他聽法後斷除五下分結而命終，不能擴大解釋為所有重病者只靠觀受都會痊癒或必然證果。
4. 「五蘊消失」在修行語境中，是指執取的止息及般涅槃後不再有未來五蘊，不是說坐禪時現存肉身會憑空消失。
5. 觀痛不等於拒絕醫療。身體疾病仍應接受合宜診斷與治療；觀受處理的是對痛的無明、渴愛與自我執取。
[17] Body Moving Towards Death
4th March1960
Don't mess up the I & me with the feeling. Vedanā is feeling. I & me is wrong view. They are different. Feeling is arising here & passing away also here. It's arising there & passing away there. The patient has to follow in this way. Contemplate the impermanence of the feeling arising. Even the whole body is in pain, contemplate impermanence, where it has the most severe pain. Feeling is a mental state of feeling. Wrong view is also a mental state (i.e a sankhāra khandha). They can't mix together. Example, feeling appears in the body. I & me appear in the heart. They are different. Feeling is impermanent. Knowing that it is not I & me is insight knowledge. In this way you have to contemplate until all the feelings cease. Then all feelings end, so the whole khandhas disappear. At this place the ending of khandhas appears (i.e Nibbāna). Every feeling arises can be followed by contemplation of impermanence and taints (āsavas) diminish.
Ven. Phagguna died after became an anāgāmin (non-returner). After he passed away, Ānanda found out that his whole body was no defect and looked like as normal. So he informed the Buddha about it. Before he was practicing and tortured by the sickness because seeing the body as a composite thing. He was messed up the feeling with I & me. The Buddha taught the monks 6-ways of dying, 3 for ordinary people and 3 for trainees (sekha). (1)By listening to the Buddha's instruction on feeling separated from the sense of " I" could realize the fruit of sotāpanna to anāgāmin(as above to Phagguna). (2)By listening to the instruction of a Buddhist monk. (3)Without the Buddha and any monk at the time of near death should contemplate one's own dhamma and die with the knowledge of insight. The Buddha was not existing anymore. Also not easy to get a monk near death and don't know the time of death. People can die anytime. The best way is contemplation of one's own dhamma.
渴愛源自親愛 ｜ Craving Come From Affection
渴愛源自親愛
原題： Craving Comes From Affection
開示日期： 1960 年 3 月 6 日
摸一摸自己的身體，是暖的。這具身體一直被老火燒灼。竹林被火燒過，竹子便一根根倒下；五蘊也被老、病之火燒灼，所以我們不斷改變姿勢，坐久了要站，站久了要走，躺久了又要翻身。火愈熾盛，最後便走向墳場。
受五蘊壓迫，就是苦諦。生病時，不樂受特別明顯；但健康時，五蘊仍在不斷生滅，也同樣是苦諦。不要等到病重才修，無論健康或患病，都應觀察現前的受。
不樂受生起時，要跟著觀察，直到看見它的變化與滅去。受是苦諦，如實觀受的智慧具有道諦的功能；不再由受生起渴愛，便向苦滅前進。不是用意志命令疼痛消失，而是使心不再把受認作「我」或「我的痛」。
佛教徒生病時常誦念覺支。經中記載，大目犍連尊者與大迦葉尊者患病，佛陀為他們說七覺支；佛陀病時，大純陀尊者也曾在佛前誦說覺支。聽聞後，病勢得到緩解。
人們多半只把這些經文當作護念文誦讀，卻忘了法是要修習的。所謂修習（bhāvita），就是使七覺支在心中發展；多修（bahulīkata），就是一再培育。健康時反覆觀察身、受、心、法，病苦來時才不容易完全被受淹沒。正念、擇法、精進、喜、輕安、定、捨，都要成為實際的心法，而不只是口中的名稱。
觀受時，受的生滅是應知之苦；如實跟隨它的觀智是應修之道；渴愛不再介入，是集的捨斷；苦的止息則是滅。四聖諦並不在遙遠地方，就在這一尋長的身體與心中被如實知見。
羅希多天子曾問佛陀，能否以行走到達世界的盡頭。佛陀回答，不能以行走到達沒有生、老、死之處；但又指出，世界、世界之集、世界之滅及通往世界之滅的道路，都在這一尋長、有想有意的身體中施設。因此，不必把涅槃想成佛陀成道處附近某個地理位置；要在自己的身心過程中洞見四諦。
受的究竟止息，是不再有未來受蘊的涅槃。眼前一個受暫時滅去，讓我們看見一切受皆無常；但不能把每一次短暫間歇都認作究竟涅槃。應繼續觀察，直到對一切五蘊厭離、離貪。
我們怕衰老、疾病與死亡，卻很少怕使輪迴延續的親愛與渴愛。因為愛著身體、親人、財物與種種境界，才不斷要求五蘊繼續存在。真正應怕的，是不知不覺黏著所愛、再造新的有。
這並不是叫人冷酷地拋棄親友，而是要觀察對所愛之境的黏著。愛與關懷可以有慈悲和責任，卻不必把對方抓成「我的」。每逢親愛轉成佔有、恐懼與渴求，就觀其無常；如此反覆，才會對執取生起厭離。
所以，不要只求「願我不要老、不要病、不要死」。只要五蘊存在，老病死就有條件發生。應當求的是：願我如實知苦、斷集、證滅、修道，不再因親愛生渴愛，不再為未來五蘊造作新的苦。
中文譯校說明
1. 原題 "Craving Come From Affection" 的動詞形式不合英文語法，校為 "Craving Comes From Affection"。
2. 覺支護念相關經文包括《相應部》SN 46.14〈Gilāna Sutta〉、《相應部》SN 46.15〈Gilāna Sutta〉與《相應部》SN 46.16〈Gilāna Sutta〉。經中病勢緩解不構成誦經或禪修必能治癒疾病的醫學保證；修習主要在於培育心與覺支，患病仍應接受適當醫療。
3. "bhāvita" 是已修習、已發展，"bahulīkata" 是多修、反覆培育；兩者不只是重複念誦文字。
4. 「涅槃在此身中」依《增支部》AN 4.45〈Rohitassa Sutta〉，意指四聖諦須就這一尋長的身心經驗而知見，不表示涅槃是身體內某個可定位的器官或空間。
5. "vedanākkhaya" 在究竟義上是未來受蘊的完全止息；觀修中某一受暫時消失，是無常的現證，不宜把每個短暫空隙直接判定為涅槃。
6. 文中「一切受皆苦」是指受有為、無常、不能保有；不是說每一受在感受質地上都是疼痛，也不是把樂受本身視為道德上的惡。
[18] Craving Comes From Affection
6th March 1960
Touch your body. Is it warm or not? It's burning with the fire of decay (jara). The body becomes mature because of it. A bamboo tree will fall after burning with more fire. In the same way the khandhas burning with more fire of decay becomes painful and sick. It's burning with the fire of sickness. You are sitting and can't keep your body still, and changing from this side to that side. This is burning with sickness. If this body is with more burning just prepare to go to the cemetery. Oppress by these things all the time that it is the truth of suffering (dukkha sacca). These things are happening because of the 5-khandhas. It's the cause of suffering. This Dhamma is not the same as yesterday talk. Today I include the truth of Dhamma (sacca). Anyone who doesn't practice wanting to live with these suffering. When you are sick and unpleasant feeling arises; contemplate and it ceases. If you follow them to the end, it disappears, then dukkha also disappears. The Buddha said that having the khandhas is having dukkha. So vedanās arise and follow them to the end; if vedanā ceases and then dukkha ceases. People want to free from sickness, but they don't do the work to free from it. So if you are healthy, contemplate it; and if not, also contemplate it. There was a discourse called Bojjhanga Sutta (Factors of enlightenment). When Buddhists are sick, they recite this one. Mahā-Moggallāna and Mahā-Kassapa were sick, so the Buddha taught them to recite the Bojjhanga. They did it what the Buddha said and cured their illnesses.
You all are contemplating impermanence and developing the factors of enlightenment, but most of you are reciting it. These dhamma are for contemplation. In the Sutta it was said that bhāvita and bahulikata. Bhāvita means contemplate, and bahulikata means contemplating many times or developing. When you are in good health by contemplation and preventing vedanā. And during sick, it cures vedanā. It's like taking medicine. So contemplation is magga sacca and vedanā cured is nirodha sacca. Nibbāna is in this body. Don't go and search it anywhere. As an example is Buddhagaya, and you will never find it. (Then Sayadaw referred the story of Rohitassa Devatā searching for the end of the world.) vedanāmkhayo Bhikkhu Nibbānam - Bhikkhu, the extinction of feeling is Nibbāna. Khandhas cease is also Nibbāna. Craving ceases is also Nibbāna. Don't afraid of old age, sickness and death but the affection of tanhā. This is the most difficult thing. We are living with tanhā in the whole round of existence. Practice insight into the affection things until disenchantment and no desire of them.
原題： Craving Comes From Affection
開示日期： 1960 年 3 月 6 日
摸一摸自己的身體，是暖的。這具身體一直被老火燒灼。竹林被火燒過，竹子便一根根倒下；五蘊也被老、病之火燒灼，所以我們不斷改變姿勢，坐久了要站，站久了要走，躺久了又要翻身。火愈熾盛，最後便走向墳場。
受五蘊壓迫，就是苦諦。生病時，不樂受特別明顯；但健康時，五蘊仍在不斷生滅，也同樣是苦諦。不要等到病重才修，無論健康或患病，都應觀察現前的受。
不樂受生起時，要跟著觀察，直到看見它的變化與滅去。受是苦諦，如實觀受的智慧具有道諦的功能；不再由受生起渴愛，便向苦滅前進。不是用意志命令疼痛消失，而是使心不再把受認作「我」或「我的痛」。
佛教徒生病時常誦念覺支。經中記載，大目犍連尊者與大迦葉尊者患病，佛陀為他們說七覺支；佛陀病時，大純陀尊者也曾在佛前誦說覺支。聽聞後，病勢得到緩解。
人們多半只把這些經文當作護念文誦讀，卻忘了法是要修習的。所謂修習（bhāvita），就是使七覺支在心中發展；多修（bahulīkata），就是一再培育。健康時反覆觀察身、受、心、法，病苦來時才不容易完全被受淹沒。正念、擇法、精進、喜、輕安、定、捨，都要成為實際的心法，而不只是口中的名稱。
觀受時，受的生滅是應知之苦；如實跟隨它的觀智是應修之道；渴愛不再介入，是集的捨斷；苦的止息則是滅。四聖諦並不在遙遠地方，就在這一尋長的身體與心中被如實知見。
羅希多天子曾問佛陀，能否以行走到達世界的盡頭。佛陀回答，不能以行走到達沒有生、老、死之處；但又指出，世界、世界之集、世界之滅及通往世界之滅的道路，都在這一尋長、有想有意的身體中施設。因此，不必把涅槃想成佛陀成道處附近某個地理位置；要在自己的身心過程中洞見四諦。
受的究竟止息，是不再有未來受蘊的涅槃。眼前一個受暫時滅去，讓我們看見一切受皆無常；但不能把每一次短暫間歇都認作究竟涅槃。應繼續觀察，直到對一切五蘊厭離、離貪。
我們怕衰老、疾病與死亡，卻很少怕使輪迴延續的親愛與渴愛。因為愛著身體、親人、財物與種種境界，才不斷要求五蘊繼續存在。真正應怕的，是不知不覺黏著所愛、再造新的有。
這並不是叫人冷酷地拋棄親友，而是要觀察對所愛之境的黏著。愛與關懷可以有慈悲和責任，卻不必把對方抓成「我的」。每逢親愛轉成佔有、恐懼與渴求，就觀其無常；如此反覆，才會對執取生起厭離。
所以，不要只求「願我不要老、不要病、不要死」。只要五蘊存在，老病死就有條件發生。應當求的是：願我如實知苦、斷集、證滅、修道，不再因親愛生渴愛，不再為未來五蘊造作新的苦。
中文譯校說明
1. 原題 "Craving Come From Affection" 的動詞形式不合英文語法，校為 "Craving Comes From Affection"。
2. 覺支護念相關經文包括《相應部》SN 46.14〈Gilāna Sutta〉、《相應部》SN 46.15〈Gilāna Sutta〉與《相應部》SN 46.16〈Gilāna Sutta〉。經中病勢緩解不構成誦經或禪修必能治癒疾病的醫學保證；修習主要在於培育心與覺支，患病仍應接受適當醫療。
3. "bhāvita" 是已修習、已發展，"bahulīkata" 是多修、反覆培育；兩者不只是重複念誦文字。
4. 「涅槃在此身中」依《增支部》AN 4.45〈Rohitassa Sutta〉，意指四聖諦須就這一尋長的身心經驗而知見，不表示涅槃是身體內某個可定位的器官或空間。
5. "vedanākkhaya" 在究竟義上是未來受蘊的完全止息；觀修中某一受暫時消失，是無常的現證，不宜把每個短暫空隙直接判定為涅槃。
6. 文中「一切受皆苦」是指受有為、無常、不能保有；不是說每一受在感受質地上都是疼痛，也不是把樂受本身視為道德上的惡。
[18] Craving Comes From Affection
6th March 1960
Touch your body. Is it warm or not? It's burning with the fire of decay (jara). The body becomes mature because of it. A bamboo tree will fall after burning with more fire. In the same way the khandhas burning with more fire of decay becomes painful and sick. It's burning with the fire of sickness. You are sitting and can't keep your body still, and changing from this side to that side. This is burning with sickness. If this body is with more burning just prepare to go to the cemetery. Oppress by these things all the time that it is the truth of suffering (dukkha sacca). These things are happening because of the 5-khandhas. It's the cause of suffering. This Dhamma is not the same as yesterday talk. Today I include the truth of Dhamma (sacca). Anyone who doesn't practice wanting to live with these suffering. When you are sick and unpleasant feeling arises; contemplate and it ceases. If you follow them to the end, it disappears, then dukkha also disappears. The Buddha said that having the khandhas is having dukkha. So vedanās arise and follow them to the end; if vedanā ceases and then dukkha ceases. People want to free from sickness, but they don't do the work to free from it. So if you are healthy, contemplate it; and if not, also contemplate it. There was a discourse called Bojjhanga Sutta (Factors of enlightenment). When Buddhists are sick, they recite this one. Mahā-Moggallāna and Mahā-Kassapa were sick, so the Buddha taught them to recite the Bojjhanga. They did it what the Buddha said and cured their illnesses.
You all are contemplating impermanence and developing the factors of enlightenment, but most of you are reciting it. These dhamma are for contemplation. In the Sutta it was said that bhāvita and bahulikata. Bhāvita means contemplate, and bahulikata means contemplating many times or developing. When you are in good health by contemplation and preventing vedanā. And during sick, it cures vedanā. It's like taking medicine. So contemplation is magga sacca and vedanā cured is nirodha sacca. Nibbāna is in this body. Don't go and search it anywhere. As an example is Buddhagaya, and you will never find it. (Then Sayadaw referred the story of Rohitassa Devatā searching for the end of the world.) vedanāmkhayo Bhikkhu Nibbānam - Bhikkhu, the extinction of feeling is Nibbāna. Khandhas cease is also Nibbāna. Craving ceases is also Nibbāna. Don't afraid of old age, sickness and death but the affection of tanhā. This is the most difficult thing. We are living with tanhā in the whole round of existence. Practice insight into the affection things until disenchantment and no desire of them.
佛陀的兩類言說 ｜ Two Kinds Of Speech Of The Buddha
佛陀的兩類言說
原題： Two Kinds of Speech of the Buddha
開示日期： 1957 年 12 月 30 日、1960 年 3 月 25 日
第一講
人的言語可依真實、有益及是否令人喜歡，分成六類：
1. 不真實、無利益、也不令人喜歡。
2. 真實、無利益、但不令人喜歡。
3. 真實、有利益、卻不令人喜歡。
4. 不真實、無利益、但令人喜歡。
5. 真實、無利益、而且令人喜歡。
6. 真實、有利益、也令人喜歡。
佛陀不說第一、第二、第四、第五類。第三類與第六類雖然一者逆耳、一者悅耳，佛陀都在知道適當時機時才說，因為兩者都真實而有益。
一般人常只愛聽順耳的話，不願聽生、老、病、死及五蘊無常。佛陀卻不以討好聽眾為目的。某句話若真實且有助解脫，即使當下令人不悅，佛陀仍會在適當時機開示；若只是好聽而沒有利益，就不說。
我也只能幫助願意實踐的人。智慧較慢、理解較鈍的人，只要肯一再聽聞、思惟與練習，仍然可以逐漸明白；懶惰而完全不肯做的人，即使常在老師身邊，也很難得到幫助。每天要把聽到的法用在自己的身心上，這才是善巧地跟隨佛陀的言教。
婆醯迦遠道求見佛陀，佛陀托鉢時，他一再請求開示。佛陀先說時機不合，他仍懇切請求，指出自己或佛陀都可能很快死去。佛陀知道時機已到，便以極精要的方式教他：在所見只是所見，在所聞只是所聞，在所覺、所知也只是所覺、所知；不要在其中建立一個「你」。婆醯迦當下解脫，不久即遭母牛撞死。
這個故事顯示，生命與死亡都很緊迫。年輕、健康並不是死亡不會到來的保證；等到年老，身心衰弱，修行可能更加困難。真實而有益的法，即使提醒死亡而不悅耳，也應立即聽取與實踐。
第二講
修行時，可以從觸開始。眼與色接觸、耳與聲接觸，乃至意與法接觸，便有相應識、受等法生起。若能在觸及其後續經驗處觀察無常，就不讓渴愛接續。
觀觸比觀明顯的苦受細微而困難。身體劇痛時，苦受粗顯，容易找到所緣；樂受柔和而具有吸引力，常被誤認為可以依靠，所以反而難觀。捨受不明顯，也容易在無知中漏過。
不論是樂、苦或不苦不樂受，都不要追究故事，只看它是生起後即變化的法。若樂受生起，就觀樂受無常；苦受生起，就觀苦受無常；捨受生起，也觀捨受無常。重要的不是挑選喜歡的所緣，而是看見任何受都不能停住。
無常不在五蘊之外。身與心每一剎那的變化，就是應觀之法；觀智也不應停在「無常」這個概念上，而要直接知道現前法正在壞滅。當無常的五蘊不再接續，苦諦止息，便是滅諦。
因此，佛陀的逆耳言說與悅耳言說都導向同一件事：如實知苦及苦的止息。老師說得再真實有益，若聽者只評斷聲音是否好聽，而不回到五蘊觀察，就仍沒有獲得言教的真正利益。
中文譯校說明
1. 六類言說的經據是《中部》MN 58〈Abhayarājakumāra Sutta〉；分類的三個軸是是否真實、是否有益、以及是否令人喜歡。
2. 英譯稿把第三類概括成等待時機、第六類概括成立即說出，容易造成誤解。經文對兩類都說佛陀「知道適當時機」；差別在於聽者是否喜歡，不在於一類必須延後、另一類必須立刻說。
3. 婆醯迦的故事見《自說經》Ud 1.10〈Bāhiya Sutta〉。他的迅速證悟是在長期資糧與當下如實知見的脈絡中，不宜把一句教語當成任何人機械重複後都必然立即證果的公式。
4. "phassa" 是觸，指根、境、識和合的接觸條件；它不是只指皮膚碰觸。受依觸而生，故可在觸或受等不同環節修觀。
5. 樂受較難觀，是因它容易引發貪著，不表示樂受本身是不善；苦受粗顯也不表示只要疼痛就自然具足觀智。
6. 「無常止息即涅槃」是指一切有為蘊的究竟止息；不是暫時沒有察覺身心變化，也不是以定力壓住感受便等同涅槃。
[19] Two Kinds Of Speech Of The Buddha
30th Dec.1957 / 25th March 1960
There are 6 kinds of speech by man. (The Buddha only used 2 of them.) These are:
1. Not good, not true, not benefit, people don't like it.
2. Good, true, not benefit, people don't like it.
3. Good, true, benefit, people don't like it.
4. Not good, not true, not benefit, people like it.
5. Good, true, not benefit, people like it.
6. Good, true, benefit, people like it.
The Buddha used only No.3 and No.6 types of speech. These speeches also connection with sīla, so practitioner should follow these kinds of speech. Buddha used No.3 speech according to time and situation. If needed to be waited for the time and he waited for it. The Buddha used No.6 as soon as without delay. Sayadaw said he could not help lazy people, but can help people even they are dull until they understand. We should use these 2 kinds of speech skillfully in our daily life. These are using by noble and wise people.
The Buddha used 2 kinds of speech; (1) good, true, benefit and people don't like it, we have to use it according to time and place. (2) good, true, benefit and people like it, we have to use it without delay. As an example, the Buddha used it to teach Bahiya Daruciriya before he died. After the teaching he was killed by a cow. Sacca dhammas are not popular to people, but the Buddha was using it for his whole life. The 2nd type of speech is very important because for living and dying, man can die anytime. Another point is concerning with young age and old age. When getting old difficult to listen dhamma talks and not easy for practice.
(Sayadaw talked about phassa - contact in practice.) Because of contact many feelings arise. If you can contemplate phassa until to the end is Nibbāna. But it's difficult than feeling. Dukkha vedanā is coarser than sukha vedanā. Therefore, easier for contemplation. Whatever kind of feeling arise, contemplate anicca. Anicca is in the khandhas. The ending of it, also in the khandhas. Impermanence is dukkha sacca and the ending of it is nirodha sacca.
原題： Two Kinds of Speech of the Buddha
開示日期： 1957 年 12 月 30 日、1960 年 3 月 25 日
第一講
人的言語可依真實、有益及是否令人喜歡，分成六類：
1. 不真實、無利益、也不令人喜歡。
2. 真實、無利益、但不令人喜歡。
3. 真實、有利益、卻不令人喜歡。
4. 不真實、無利益、但令人喜歡。
5. 真實、無利益、而且令人喜歡。
6. 真實、有利益、也令人喜歡。
佛陀不說第一、第二、第四、第五類。第三類與第六類雖然一者逆耳、一者悅耳，佛陀都在知道適當時機時才說，因為兩者都真實而有益。
一般人常只愛聽順耳的話，不願聽生、老、病、死及五蘊無常。佛陀卻不以討好聽眾為目的。某句話若真實且有助解脫，即使當下令人不悅，佛陀仍會在適當時機開示；若只是好聽而沒有利益，就不說。
我也只能幫助願意實踐的人。智慧較慢、理解較鈍的人，只要肯一再聽聞、思惟與練習，仍然可以逐漸明白；懶惰而完全不肯做的人，即使常在老師身邊，也很難得到幫助。每天要把聽到的法用在自己的身心上，這才是善巧地跟隨佛陀的言教。
婆醯迦遠道求見佛陀，佛陀托鉢時，他一再請求開示。佛陀先說時機不合，他仍懇切請求，指出自己或佛陀都可能很快死去。佛陀知道時機已到，便以極精要的方式教他：在所見只是所見，在所聞只是所聞，在所覺、所知也只是所覺、所知；不要在其中建立一個「你」。婆醯迦當下解脫，不久即遭母牛撞死。
這個故事顯示，生命與死亡都很緊迫。年輕、健康並不是死亡不會到來的保證；等到年老，身心衰弱，修行可能更加困難。真實而有益的法，即使提醒死亡而不悅耳，也應立即聽取與實踐。
第二講
修行時，可以從觸開始。眼與色接觸、耳與聲接觸，乃至意與法接觸，便有相應識、受等法生起。若能在觸及其後續經驗處觀察無常，就不讓渴愛接續。
觀觸比觀明顯的苦受細微而困難。身體劇痛時，苦受粗顯，容易找到所緣；樂受柔和而具有吸引力，常被誤認為可以依靠，所以反而難觀。捨受不明顯，也容易在無知中漏過。
不論是樂、苦或不苦不樂受，都不要追究故事，只看它是生起後即變化的法。若樂受生起，就觀樂受無常；苦受生起，就觀苦受無常；捨受生起，也觀捨受無常。重要的不是挑選喜歡的所緣，而是看見任何受都不能停住。
無常不在五蘊之外。身與心每一剎那的變化，就是應觀之法；觀智也不應停在「無常」這個概念上，而要直接知道現前法正在壞滅。當無常的五蘊不再接續，苦諦止息，便是滅諦。
因此，佛陀的逆耳言說與悅耳言說都導向同一件事：如實知苦及苦的止息。老師說得再真實有益，若聽者只評斷聲音是否好聽，而不回到五蘊觀察，就仍沒有獲得言教的真正利益。
中文譯校說明
1. 六類言說的經據是《中部》MN 58〈Abhayarājakumāra Sutta〉；分類的三個軸是是否真實、是否有益、以及是否令人喜歡。
2. 英譯稿把第三類概括成等待時機、第六類概括成立即說出，容易造成誤解。經文對兩類都說佛陀「知道適當時機」；差別在於聽者是否喜歡，不在於一類必須延後、另一類必須立刻說。
3. 婆醯迦的故事見《自說經》Ud 1.10〈Bāhiya Sutta〉。他的迅速證悟是在長期資糧與當下如實知見的脈絡中，不宜把一句教語當成任何人機械重複後都必然立即證果的公式。
4. "phassa" 是觸，指根、境、識和合的接觸條件；它不是只指皮膚碰觸。受依觸而生，故可在觸或受等不同環節修觀。
5. 樂受較難觀，是因它容易引發貪著，不表示樂受本身是不善；苦受粗顯也不表示只要疼痛就自然具足觀智。
6. 「無常止息即涅槃」是指一切有為蘊的究竟止息；不是暫時沒有察覺身心變化，也不是以定力壓住感受便等同涅槃。
[19] Two Kinds Of Speech Of The Buddha
30th Dec.1957 / 25th March 1960
There are 6 kinds of speech by man. (The Buddha only used 2 of them.) These are:
1. Not good, not true, not benefit, people don't like it.
2. Good, true, not benefit, people don't like it.
3. Good, true, benefit, people don't like it.
4. Not good, not true, not benefit, people like it.
5. Good, true, not benefit, people like it.
6. Good, true, benefit, people like it.
The Buddha used only No.3 and No.6 types of speech. These speeches also connection with sīla, so practitioner should follow these kinds of speech. Buddha used No.3 speech according to time and situation. If needed to be waited for the time and he waited for it. The Buddha used No.6 as soon as without delay. Sayadaw said he could not help lazy people, but can help people even they are dull until they understand. We should use these 2 kinds of speech skillfully in our daily life. These are using by noble and wise people.
The Buddha used 2 kinds of speech; (1) good, true, benefit and people don't like it, we have to use it according to time and place. (2) good, true, benefit and people like it, we have to use it without delay. As an example, the Buddha used it to teach Bahiya Daruciriya before he died. After the teaching he was killed by a cow. Sacca dhammas are not popular to people, but the Buddha was using it for his whole life. The 2nd type of speech is very important because for living and dying, man can die anytime. Another point is concerning with young age and old age. When getting old difficult to listen dhamma talks and not easy for practice.
(Sayadaw talked about phassa - contact in practice.) Because of contact many feelings arise. If you can contemplate phassa until to the end is Nibbāna. But it's difficult than feeling. Dukkha vedanā is coarser than sukha vedanā. Therefore, easier for contemplation. Whatever kind of feeling arise, contemplate anicca. Anicca is in the khandhas. The ending of it, also in the khandhas. Impermanence is dukkha sacca and the ending of it is nirodha sacca.