莫哥西亞多開示錄，第 1 部 (參考用譯文)

It's beneficial to listen to emptiness (suññatā) dhamma. With emptiness and realize emptiness Nibbāna. This is important. The Buddha taught Mogharāja, if you could see emptiness you would realize Nibbāna. One time Ānanda requested the Buddha to explain the emptiness of the world (suññatā loka). Contemplate a dhamma as empty of I and mine. What are the things to contemplate? Contemplate the eye, form as not I and not mine. With the contact of eye and form, and eye‐consciousness arises. This also is not I and not mine. eye‐consciousness and feeling arise by contact (phassa). All three of them also are not I and not mine. If you can contemplate in this way and will be free from the kingdom of death. Today I'll talk about this short and effective dhamma. Why should I teach emptiness? Because it will disappear with Nibbāna. Even now in this Buddha's Teaching, it's nearly disappeared to talk about mind‐body (nāma‐rūpa) and people don't understand it because there's no person or living being. If talk about the 5‐aggregates (khandhas) are arising and passing away, only few people want to pay attention to it. Khandha, āyatana (base ~ six internal bases and 6‐external bases; 6‐sense doors and 6‐sense objects), element (dhātu) and truth (sacca) are empty phenomena (suññatā dhamma). In the future no one will teach about it. Even find fault with someone who talks about it. In the aggregates there are no I and mine means it's empty of a person or a living being. The arising and passing away of aggregates are empty of me and mine.

聆聽空性（suññatā空無）法是有益的。通過空性並證悟空性涅槃(?? 以空無而證得空無涅槃， ??)，這是(?? 極為 ??)重要的。佛陀教導摩伽羅闍（Mogharāja莫伽羅闍(印老)、莫額臘闍(末額臘遮，莊春江)、摩加拉奢(元亨寺通妙；莫伽羅闍，雲庵 )、摩迦拉奢、摩訶羅倪、摩賀囉倪、目佉、邏闍、羅奢(古譯)、摩伽羅諸）說，若能見到空性，便能證悟涅槃。( Mogharājamāṇavapucchā Sn. 1122 經集彼岸道品 https://agama.buddhason.org/Su/Su70.htm)

有一次，阿難請求佛陀解釋世間的空性（suññatā loka）。觀照一切法皆無「我」及「我所」。該觀照哪些事物呢？觀察眼與色，了知非「我」，亦非「我所」。由眼與色接觸而生起的眼識，也非「我」，亦非「我所」。眼識及隨之而生的感受，皆因接觸（phassa）而起，這三者同樣非「我」，亦非「我所」。若能如此觀察，便能從死的領域中解脫。今天，我將討論這簡短且有效的法門。

為何我應教授空性？因為空性將隨涅槃而消逝。即使現在，在佛法中，談論名色（nāma-rūpa）也幾乎消失，人們對其理解不深，因為其中無人（?? 無我 ??）亦無眾生。若談及五蘊（khandhas）的生滅，僅有少數人願意關注。五蘊、處（āyatana，指六內處與六外處，即六根與六境）、界（dhātu）以及真理（sacca諦）皆為空性法（suññatā dhamma）。未來，甚至沒有人會教授這些內容，還會責難談論此法的人。在五蘊中，無「我」與「我所」，即空於人或眾生(?? 意即無我無眾生 ??)。五蘊的生起與消逝亦無「我」與「我所」。

聆聽空性（suññatā）法是有益的。通過空性並證悟空性涅槃，這是極為重要的。佛陀教導莫伽羅王子說，若能見到空性，便能證悟涅槃。

有一次，阿難請求佛陀解釋世間的空性（suññatā loka）。觀察一切法皆無「我」及「我所」。該觀察哪些事物呢？觀察眼與色，了知非「我」，亦非「我所」。由眼與色接觸而生起的眼識，也非「我」，亦非「我所」。眼識及隨之而生的感受，皆因接觸（phassa）而起，這三者同樣非「我」，亦非「我所」。若能如此觀察，便能從死的領域中解脫。今天，我將討論這簡短且有效的法門。

為何我應教授空性？因為空性將隨涅槃而消逝。即使現在，在佛法中，談論名色（nāma-rūpa）也幾乎消失，人們對其理解不深，因為其中無人亦無眾生。若談及五蘊（khandhas）的生滅，僅有少數人願意關注。五蘊、處（āyatana，指六內處與六外處，即六根與六境）、界（dhātu）以及真理（sacca）皆為空性法（suññatā dhamma）。未來，甚至沒有人會教授這些內容，還會責難談論此法的人。在五蘊中，無「我」與「我所」，即空於人或眾生。五蘊的生起與消逝亦無「我」與「我所」。

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聽空無（suññatā）之法是有益的。以空無而證得空無涅槃，這是重要的。佛陀教導摩訶迦葉，若能見空無，即能證得涅槃。有一次阿難陀請求佛陀解釋世界的空無（suññatā loka）。觀照法如無我無我的空無。何者為應觀照之事？觀照眼、色非我非我。以眼與色的接觸，眼識生起。此亦非我非我。眼識與感受因接觸（phassa）而生起。此三者亦非我非我。若能如是觀照，則將脫離死亡之國度。今日我將談論此簡短而有效的法。為何我應教導空無？因為它將與涅槃一同消失。即使在現在的佛陀教法中，談論名色（nāma‐rūpa）已近乎消失，而人們亦不理解，因為無我無眾生。若談論五蘊（khandhas）之生起與滅去，僅有少數人願意留意。蘊、處（āyatana）、界（dhātu）與諦（sacca）皆為空無之法（suññatā dhamma）。未來無人將教導此法。甚至會責難談論此法之人。在蘊中無我無我，意即無我無眾生。蘊之生起與滅去亦無我無我。

(Here Sayadaw used feeling to teach emptiness) I am in pain is wrong view (diṭṭhi means view, but it always means for wrong view without adding right or wrong in front of it). And then it follows by clinging to view (diṭṭhupādāna) and action (kamma). (See the 12‐links of Dependent Co‐arising). Because of feeling and becomes I feel. The 3‐causes for the "future becoming" come into the process (i.e., diṭṭhi, diṭṭhupādāna and kamma). (Because we can’t view it as emptiness. Without emptiness Dependent Arising process is continuous and becoming the round of existence (Saṁsāra). If this dhamma disappears, the teaching will disappear. Without the penetration of emptiness, I and mine will follow everyone all the time (I is wrong view and mine is craving). It happens because we can’t see emptiness and leads to bad destination (duggati). Someone will say "not I" is a difficult thing. In reality, not I lead to Nibbāna. To Nibbāna you don't need to choose a place for practice (It can practice anywhere, not the same as samatha practice). I'll show you the practice. By seeing the feeling is arising, and the concept of "I" falls away. By watching and observing the arising of feeling; its life span is only one and two. One is arising and two is passing away. By seeing of passing away, the mine does not exist anymore. By seeing impermanence, both "I" and "mine" fall away. In the 31‐realms of existence only impermanence exists. Other things are only given names. Feeling only has the job of to feel and not my business.

〔此處長老以感受來教授空性〕「我感到痛苦」是一種邪見（diṭṭhi意為「見，但總是意指錯誤的見解，無需在前面加上正或邪）。接著，便會執著於此見（diṭṭhupādāna見取著）並造業（kamma行為）。（參見十二緣起支）。由於感受而生起「我感覺」的錯誤概念，從而引發導向未來生存的三個因（即邪見、見取著與業行）。因無法觀照其為空性，緣起的過程便持續不斷，而成為輪迴（Saṁsāra）。若此法滅失，佛法亦將滅失。若未洞察空性，「我」與「我所」將始終伴隨著眾生（「我」是邪見，「我所」是貪愛）。這是因為無法見到空性，從而導致墮入惡趣（duggati）。有人會說「無我」是一件困難的事，但實際上，無我通向涅槃。

（此處長老以感受來教授空性）「我感到痛苦」是一種邪見（diṭṭhi，此處指錯誤的見解，無需加上正或邪的前綴）。接著，便會執著於此見（diṭṭhupādāna）並造業（kamma）。（參見十二緣起支）。由於感受而生起「我感覺」的錯誤概念，從而引發導向未來生存的三個因（即邪見、執見與業）。因無法見到空性，緣起的過程便持續不斷，成為輪迴（Saṁsāra）。若此法滅失，佛法亦將滅失。若未洞察空性，「我」與「我所」將始終伴隨著眾生（「我」是邪見，「我所」是貪愛）。這是因為無法見到空性，從而導致墮入惡趣（duggati）。有人會說「無我」是一件困難的事，但實際上，無我通向涅槃。

修行通向涅槃，不需要選擇特定的修行地點（與奢摩他修行不同，空性修行可在任何地方進行）。我將向你展示如何修行。當看到感受的生起，「我」的概念便會消失。通過觀察感受的生起，其壽命只有一與二，一為生起，二為滅去。見到感受的消逝時，「我所」亦不復存在。透過見到無常，「我」與「我所」皆滅失。在三十一界中，唯有無常存在，其餘僅為假名。感受只是履行感知的功能，與「我」無關。

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（在此，尊者以感受來教導空無）我是痛苦，此為邪見（diṭṭhi意為見，但總是意指邪見，而無須在前面加上正或邪）。然後隨之而來的是見取著（diṭṭhupādāna）與行為（kamma）。（見十二因緣）因感受而成為我感受。未來之「成為」的三因進入此過程（即見、見取著與行為）。（因為我們無法觀照其為空無。無空無，則十二因緣之過程持續不斷，而成為輪迴（Saṁsāra）。若此法消失，則教法亦將消失。無空無之透徹，則我與我執將隨時隨地跟隨眾人（我是邪見，我執是貪欲）。此乃因我們無法見空無而導致惡趣（duggati）。有人會說「非我」是一件困難之事。事實上，非我導向涅槃。至涅槃，無須選擇修行之處（可在任何地方修行，不同於奢摩他修行）。我將向您展示修行之法。以見感受之生起，則「我」之觀念即落去。以觀照感受之生起，其壽命僅有一二。一是生起，二是滅去。以見滅去，則我執不再存在。以見無常，則「我」與我執皆落去。在三界中，唯有無常存在。其他事物僅被賦予名稱。感受僅有感受之職責，而非我的事。

Insight meditation is the work of watching and observing. Feeling arises and disappears. It disappears because it's not mine. And then craving has fallen away. Then you know the emptiness of feeling. Contemplative knowledge (ñāṇa) becomes the knowledge of emptiness. Craving is the cause of dukkha and the aggregates. With the truth of dukkha is gone; there is the arising of the Path Knowledge and the ending of dukkha. Therefore, the Buddha said that by arriving to the emptiness so as not to be seen by Death means Nibbāna. Here are the important points to note. By knowing a dhamma is arising and wrong view fall off, and with the passing away craving fall apart. Not realize the first Nibbāna is not understanding of emptiness. Not from book knowledge but by directly. For example, a pleasant feeling arises in the body. By knowing directly of its arising, then the I‐ness falls away. It's not me, just only feeling, and it becomes empty of me. It's not mine that it passes away.

內觀禪修的核心在於觀照與覺察。感受生起又消逝，其消逝證明它非「我所」。隨之而來的貪愛也因此消失，從而了知感受的空性。觀照的智慧（ñāṇa）轉為空性的智慧。貪愛是苦與五蘊的根本因。隨著苦諦之滅去，道智便生起，苦得以止息。因此，佛陀說：「由見空性，遠離死神」，即是涅槃。

以下是要點：通過了知法的生起，邪見得以滅除；通過了知其消逝，貪愛亦隨之消散。若未證得初（果）涅槃，便無法真正理解空性。這種理解並非源於書本知識，而是直接的覺知。例如，當身體出現一種愉悅的感受，通過直接了知其生起，「我」的概念便消失。這只是感受而已，與「我」無關，因而變成空於「我」。同樣地，這感受也非「我所」，因它已消逝。

內觀禪修的核心在於觀察與覺察。感受生起又消逝，其消逝證明它非「我所」。隨之而來的貪愛也因此消失，從而了知感受的空性。觀察的智慧（ñāṇa）轉為空性的智慧。貪愛是苦（dukkha）與五蘊的根本因。隨著苦的真相消失，聖道智便生起，苦得以止息。因此，佛陀說：「由見空性，遠離死神」，即是涅槃。

以下是要點：通過了知法的生起，邪見得以滅除；通過了知其消逝，貪愛亦隨之消散。若未證得初涅槃，便無法真正理解空性。這種理解並非源於書本知識，而是直接的覺知。例如，當身體出現一種愉悅的感受，通過直接了知其生起，「我」的概念便消失。這只是感受而已，與「我」無關，因而變成空於「我」。同樣地，這感受也非「我所」，因它已消逝。

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觀照禪為觀照與觀察之工作。感受生起而消失。其消失乃因其非我。然後貪欲即落去。然後您知感受之空無。思惟智（ñāṇa）成為空無之智。貪欲為苦與蘊之因。以苦諦之滅去，則道智生起，而苦之終結。因此，佛陀說以達至空無，使死亡不得見，意即涅槃。以下是應注意之重要點。以知法之生起，則邪見落去，而以滅去，則貪欲崩解。未證得初果涅槃，即不理解空無。非來自書本知識，而是直接。例如，於身中生起樂受。以直接知其生起，則我執即落去。非我，僅是感受，而成為無我之空無。非我執，其滅去。

Therefore, seeing impermanence is without the I‐ness and mine‐ness. This is the knowledge of emptiness. Contemplate more and more it becomes the Path (magga). The arising is dukkha and the passing away is also dukkha. By fully understanding (pariññā) of this and then from the insight knowledge it becomes Path knowledge. Then all these arising and passing away come to an end. Dukkha nirodho Nibbānaṁ~ the cessation of dukkha is Nibbāna. Taṇhā nirodho Nibbānaṁ~ the cessation of craving is Nibbāna. The Path knowledge understands dukkha and sees Nibbāna. (With the truth of the path, the other truths are fulfilled. The Commentary gave the simile of a boat carrying people and crossing the river from this shore to the other shore. This side is the truth of dukkha, the river is the cause of dukkha and the other side is the end of dukkha. The boat is the truth of the path which done the other jobs.) Impermanence is the dhamma of not I and not mine. Therefore, by contemplating impermanence, wrong view and craving fall away. Emptiness mainly destroyed wrong view, but also including craving. By seeing the arising of phenomena overcomes the identity view (sakkāya diṭṭhi) and annihilationism (uccheda diṭṭhi). And seeing the passing away overcomes eternalism (sassata diṭṭhi).

因此，見到無常即是遠離「我」與「我所」。這便是空性的智慧。反覆觀察，便能成就聖道（magga）。（感受的）生起是苦，（感受的）滅去也是苦。透過對此徹底的了解（pariññā遍知、完全的理解），內觀智慧便能轉為道智。最終，一切生滅之法得以終結。「苦滅盡即是涅槃」（Dukkha nirodho Nibbānaṁ）；「貪滅盡即是涅槃」（Taṇhā nirodho Nibbānaṁ）。道智理解了苦，並見到了涅槃。（隨著道諦實現，其餘三聖諦亦得以圓滿。《註疏》以渡船比喻：此岸為苦諦，河流為苦因，彼岸為苦滅，渡船為道諦。）無常之法即是無我與無我所的法。因此，通過觀照（思惟）無常，邪見與貪愛便得以消除。

空性主要摧毀邪見，同時亦包括（摧毀）貪愛。觀照現象的生起（?? 觀照諸法之生起 ??）可克服身見（sakkāya diṭṭhi）及斷滅見（uccheda diṭṭhi）；觀照其消逝則可克服常見（sassata diṭṭhi）。

因此，見到無常即是遠離「我」與「我所」。這便是空性的智慧。反覆觀察，便能成就聖道（magga）。感受的生起是苦，感受的滅去也是苦。透過對此徹底的了解（pariññā），內觀智慧便能轉為道智。最終，一切生滅之法得以終結。「苦滅即是涅槃」（Dukkha nirodho Nibbānaṁ）；「貪滅即是涅槃」（Taṇhā nirodho Nibbānaṁ）。道智理解了苦，並見到了涅槃。（隨著道的真理實現，其餘三聖諦亦得以圓滿。《註疏》以渡船比喻：此岸為苦諦，河流為苦因，彼岸為苦滅，渡船為道諦。）無常之法即是無我與無我所的法。因此，通過觀察無常，邪見與貪愛便得以消除。

空性主要摧毀邪見，同時亦包括貪愛。觀察現象的生起可克服身見（sakkāya diṭṭhi）及斷滅見（uccheda diṭṭhi）；觀察其消逝則可克服常見（sassata diṭṭhi）。

因此，見無常即無我執與我執。此為空無之智。思惟愈多，則成為道（magga）。生起即苦，滅去亦苦。以完全理解（pariññā）此，然後由洞見智成為道智。然後此等一切生起與滅去皆終結。苦滅盡即涅槃~ dukkha nirodho Nibbānaṁ。貪欲滅盡即涅槃~ taṇhā nirodho Nibbānaṁ。道智理解苦，而見涅槃。（以道諦，則其他諦皆圓滿。註釋以船載人，由此岸渡至彼岸為喻。此岸為苦諦，河為苦之因，彼岸為苦之終結。船為道諦，其完成其他之職責。）無常為非我非我之法。因此，以思惟無常，則邪見與貪欲落去。空無主要摧毀邪見，但也包括貪欲。以見諸法之生起，則克服身見（sakkāya diṭṭhi）與斷滅見（uccheda diṭṭhi）。而以見滅去，則克服常見（sassata diṭṭhi）。

希望此翻譯能符合您的需求。若有任何疑問或需要修改，歡迎提出。

This translation aims to accurately convey the meaning of the original English text while maintaining the style and terminology of Buddhist scriptures. I have included some brief explanations in parentheses for better understanding.

I hope this translation meets your requirements. Please feel free to ask if you have any questions or require revisions.

Wrong View and Emptiness

Dhamma has general meaning. Actually it’s truth (sacca) or function rightly. When greed and anger happen, mind‐body has to follow them. Mind with greed creates greedy form (lobha rūpa), etc. On the highest level of vipassanā meditation, bones become hooked‐joints. It happens by its own dhamma. Mind and mental states can make the physical body without decomposition. The Buddha’s bones became chained‐joints. Wholesome, unwholesome and kammically indeterminate dhamma (abyākatā) create their own physical forms respectively. Therefore, this physical body has to follow the nature of the dhamma. Unwholesome dhammas create unwholesome bodies in woeful planes etc. The body is an assemblage of dhamma. Turn the mind into the body will see wholesome and unwholesome dhammas arise without a person or a being. It’s only the dhamma assemblage of wholesome and unwholesome mental states and its form. This is dispelling wrong view leading to woeful planes. If we don’t observe and it becomes a problem. By seeing in this way we become the disciples of the Buddha. Today I’ll give the emptiness teaching of no personality and being. Without this knowledge wrong view will not fall away. A person, a being is only in speech but without an essence. With this firm decision, at the same time, the taints of wrong view (diṭṭhi‐āsava) are ceased. By knowing it as the dhamma assemblage taint of ignorance (avijjāsava) also ceased. Analyzing the dhamma carefully will find out that it’s conditioned and impermanent; seeing only the replacement and the passing away. For example, eating is replacement and defecating is passing away. Therefore, in this body only replacement and vanishing exist. It’s only conditioned phenomena and impermanence.

Part01-02邪見與空性

佛法的涵義極為廣泛，實際上它即是「真理」（sacca）或「正確的作用」。(?? 實際上，它正確地說是真理（sacca）或功能 ??)當貪欲與瞋恚生起時，身心便隨之而轉動。貪欲心會創造出貪欲之形（lobha rūpa ?? 貪欲之相 ??）等等。在最高層次的內觀禪修中，甚至連骨骼也會變成鉤狀的關節，這一切皆依其自性法（dhamma）而運作。心與心所法能形成未崩解的身體。佛陀的骨骼因其心性而成為鏈接狀的關節。善、不善與無記法（abyākatā）分別創造出其相應的物質形態。因此，這具色身必須隨順法的自然本性。不善法會在惡趣中造作不善的身體等等。(?? 不善法會造作不善的身體導致於墮入惡趣中等等。??)

身體是由諸法組合而成的。若將心轉向觀察身體，便能看到善與不善的法生起，並非屬於某個人或某個眾生。(?? 則見善法與不善法無我無眾生而生起。 ??) 這僅僅是善、不善的心法及其相應色法的集合。這種見解能驅散導致惡趣的邪見。如果我們不觀察它，就會成為問題。通過如此觀察，我們便成為佛陀的真正弟子。今天，我將傳授關於「無有自性與眾生」(?? 「無我無眾生」 ??) 的空性法教。若沒有此種智慧(?? 知見 ??)，邪見將無法消除。

「人」或「眾生」只是語言表述，並無任何實質本性。當你確立這一堅定的見解，邪見的煩惱（diṭṭhi‐āsava見漏）便即止息。而當認知這一切是諸法的集合體時，無明的煩惱（avijjāsava無明漏）也隨之止息。仔細分析法，會發現其是由因緣條件所成（有為），並且無常；只能看到不斷的更替與消逝。例如，飲食即是更替，排泄即是消逝。因此，在這具身體中，只有更替與消逝存在，這僅僅是緣起的現象（?? 有為法 ??）與無常的真相。

佛法的涵義極為廣泛，實際上它即是「真理」（sacca）或「正確的作用」。當貪欲與瞋恚生起時，身心便隨之而轉動。貪欲心會創造出貪欲之形（lobha rūpa）等等。在最高層次的內觀禪修中，甚至連骨骼也會變成鉤狀的關節，這一切皆依其自性法（dhamma）而運作。心與心所法能形成未崩解的身體。佛陀的骨骼因其心性而成為鏈接狀的關節。善、不善與無記法（abyākatā）分別創造出其相應的物質形態。因此，這具色身必須隨順法的自然本性。不善法會在惡趣中造作不善的身體等等。

身體是由諸法組合而成的。若將心轉向觀察身體，便能看到善與不善的法生起，並非屬於某個人或某個眾生。這僅僅是善、不善的心法及其相應色法的集合。這種見解能破除導致惡趣的錯見。如果我們不觀察它，就會導致問題。通過如此觀察，我們便成為佛陀的真正弟子。今天，我將傳授關於「無有自性與眾生」的空性法教。若沒有此種智慧，錯見將無法消除。

「人」或「眾生」只是語言表述，並無任何實質本性。當你確立這一堅定的見解，錯見的煩惱（diṭṭhi‐āsava）便即止息。而當認知這一切是諸法的集合體時，無明的煩惱（avijjāsava）也隨之止息。仔細分析法，會發現其是由因緣條件所成，並且無常；只能看到不斷的更替與消逝。例如，進食即是更替，排泄即是消逝。因此，在這具身體中，只有更替與消逝存在，這僅僅是緣起的現象與無常的真相。

法（Dhamma）具有廣義。實際上，它正確地說是真理（sacca）或功能。當貪婪與瞋恚發生時，身心必須追隨它們。心懷貪婪，則創造貪婪之相（lobha rūpa）等。在最高的Vipassanā禪定層次，骨頭會變成鉤狀關節。此乃因其自性之法而發生。心與心念狀態能使肉身不腐壞。佛陀之骨頭變成鏈狀關節。善法、不善法與非業果法（abyākatā）分別創造其自身之肉體形態。因此，此肉身必須追隨法之性質。不善法於惡趣等創造不善之身。此身為法之聚合。轉心入身，則見善法與不善法無我無眾生而生起。僅為善法與不善法心念狀態及其形態之法聚合。此乃驅散導致惡趣之邪見。若我們不觀察，則成為問題。以如是之見，則成為佛陀之弟子。今日我將給予無我無眾生之空無教法。無此知見，則邪見不會落去。人、眾生僅在語言中，而無實質。以此堅定之決心，同時，邪見之漏（diṭṭhi‐āsava）即止息。以知其為法聚合，則無明之漏（avijjāsava）亦止息。仔細分析法，則發現其為有為而無常；僅見取代與滅去。例如，飲食為取代，而排泄為滅去。因此，在此身中，僅有取代與消失存在。僅為有為法與無常。

Anicca vaṭṭa sankhāra ~ conditioned phenomena are truly impermanent; this is the function of the aggregates. The whole day this is their duty. Continuously replacing is conditioned dukkha. Impermanent dhamma destroy it. Every time the deer gave birth, it was eaten by the tiger (A Burmese Proverb). It happens in this way. Don’t you become disillusioned with it or not? You all turn your mind to the businesses only and not to the aggregates. If you turn the mind to the aggregates, you’ll want to end the conditioned phenomena and impermanence. The noble beings see this and take no interest in it. Therefore, the Buddha said that no replacement and change is Nibbāna. It’s the greatest Happiness. People think about Nibbāna in many ways, but none of them is true. By direct experience Nibbāna is no replacement and change. I want you all to see this, but don’t think you can see only this much. Why? By seeing this process more and more, it becomes disgusting and displeasure and not wanting anymore. These replacing and changing process become quicker and quicker, later only seeing the passing away. Take this as your knowledge is rising up: at first seeing a lot of the arising and the passing away of phenomena. By continuous effort the mind becomes sharper, and can’t see the arising but only the passing away.

Anicca vaṭṭa sankhāra～「諸行無常」；這是五蘊的本職作用。整天之中，它們皆在履行此職責。持續的更替即是緣起的苦（?? 有為之苦 ??）（saṅkhāra dukkha行苦）。無常的法會摧毀它。

譬如緬甸有句諺語：「每當鹿生下幼崽(?? 每次鹿生產 ??)，便會被老虎吃掉。」這是無常與苦的實相。難道你們不會因此而生起厭離嗎？(?? 其以如是方式發生。您是否因此而感到幻滅？ ??) 但你們的心卻只專注於世俗的事業，並未關注到五蘊的真相。如果你們將心轉向五蘊，便會渴望結束這緣起的現象（?? 有為法 ??）與無常。聖者們見到這一點，因而不再對世間有興趣。因此，佛陀說：「無更替與變化即是涅槃，它是至上的安樂。」

人們對於涅槃有各種各樣的理解，但這些都不是正確的。只有通過直接的體驗，才能知曉涅槃即是無更替與無變化。我希望你們能親見這一點，而非僅僅停留於思維推測。(?? 但不思惟您僅能見此而已。 ??)為什麼？因為當你越多地觀察這個生滅的過程，你會越感到厭惡，甚至完全厭離它。(?? 以見此過程愈多，則成為厭惡與不悅，而不再欲求。 ??)

此等更替與變化之過程變得愈快愈快，後來僅見滅去。以此視之為（你的）知見之升起：起初，你會看到大量的生起與消逝的現象。隨著持續不斷的努力，心會變得更加敏銳，直到你只看到消逝，而不再看到生起。

**「諸行無常，」**這是五蘊的本職作用。整天之中，它們皆在履行此職責。持續的更替即是緣起的苦（saṅkhāra dukkha）。無常的法會摧毀它。

譬如緬甸有句諺語：「每當鹿生下幼崽，便會被老虎吃掉。」這是無常與苦的實相。難道你們不會因此而生起厭離嗎？但你們的心卻只專注於世俗的事業，並未關注到五蘊的真相。如果你們將心轉向五蘊，便會渴望結束這緣起的現象與無常。聖者們見到這一點，因而不再對世間有興趣。因此，佛陀說：「無更替與變化即是涅槃，它是至上的安樂。」

人們對於涅槃有各種各樣的理解，但這些都不是正確的。只有通過直接的體驗，才能知曉涅槃即是無更替與無變化。我希望你們能親見這一點，而非僅僅停留於思維推測。為什麼？因為當你越多地觀察這個生滅的過程，你會越感到厭惡，甚至完全厭離它。

起初，你會看到大量的生起與消逝的現象。隨著持續不斷的努力，心會變得更加敏銳，直到你只看到消逝，而不再看到生起。

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Anicca vaṭṭa sankhāra ~ 有為法真實無常；此為蘊之功能。整日，此為其職責。持續取代為有為之苦。無常法摧毀之。每次鹿生產，即被老虎吃掉（緬甸諺語）。其以如是方式發生。您是否因此而感到幻滅？您皆轉心於事務，而不於蘊。若您轉心於蘊，則您將欲終結有為法與無常。聖者見此，而對之不感興趣。因此，佛陀說無取代與變化即涅槃。此為最大之快樂。人們以多種方式思惟涅槃，但無一為真。以直接體驗，涅槃即無取代與變化。我欲您皆見此，但不思惟您僅能見此而已。為何？以見此過程愈多，則成為厭惡與不悅，而不再欲求。此等取代與變化之過程變得愈快愈快，後來僅見滅去。以知見之升起視之：初時見諸法之生起與滅去甚多。以持續之努力，則心變得更為敏銳，而無法見生起，僅見滅去。

After sometime without seeing any of the arising and passing away, then it's free from the khandha. You can’t find the khandha (in reality, the mind does not see the khandha). The observing mind see or experience freedom of the khandha. I am talking about these for the yogis. Seeing the dissolution of the formations (khandhas) more and more it develops to the knowledge of fear (bhaya ñāṇa), and then the knowledge of danger (ādīnava ñāṇa) (① bhanga → ② bhaya → ③ ādīnava; By seeing ① a lot and become ② fear—this is developing into fear). From the beginning of his full enlightenment, Sāriputta wanted to leave his body behind. There was no pleasure and freedom at all by carrying around this burdened khandha. Therefore, he wanted to put down this heavy load and entered Nibbāna. You all are not like this. You're wanting to go here and there by carrying the heavy burden around. You can’t see the fault of it, but very happy to be a coolie man. Isn’t quite different? It’s like carrying a burning load. Tanhā wants a big load. If you have many children, it’s like carrying more rice bags, similar to a coolie. So the coolies at the ports don’t like others do the jobs (competition for getting money). Even some lay people wanting to carry the khandha of heavy burden that they are making prayers in front of the Buddha’s images (as long life, beauty, fortune, good rebirths etc). It’s like carrying a heavy burden of load on the very rugged road. Sāriputta mentioned that even at the time the world came to an end, he would be free from carrying Mount Meru on his back (if he had one), but never from the life of a khandha bearer (even the world ended). Nibbāna is the ending of saṅkhāra and anicca (arising and changing). Tesaṃ vūpasamo sukho~ the ending of them is happiness. Saṅkhāra and anicca are our contemplation. It means the arising and passing away of your khandha. In the end, not seeing any of them is arriving at the first stage of Nibbāna. As mentioned in the First Sermon (Discourse), i.e., seeing the Dhamma. Anyone not seeing impermanence is still blind and crazy. Go to see a lot of them and become a normal person!

經過一段時間後，當你既不見生起，也不見消逝時，便是超越了五蘊的束縛。(?? 然後即離蘊 ??)。您無法找到蘊（實際上，心不見蘊）。觀察之心見到或體驗蘊之自由。我為修行者而談論此等。

（?? 這是一種內觀的經驗： ??）透過不斷觀察行蘊（khandhas五蘊）的壞滅，禪修者逐漸發展出「怖畏智」（bhaya ñāṇa），繼而生起「過患智」（ādīnava ñāṇa）。（① 壞滅 bhanga→ ② 怖畏 bhaya→ ③ 過患 ādīnava；因為觀察壞滅得多，內心逐漸生起恐怖感〔，這是一種對行蘊的〕厭離發展。）

從舍利弗尊者證得究竟涅槃開始，他就希望捨棄這副身體，(?? 舍利弗尊者早在成就阿羅漢道時，便已渴望放下五蘊的重擔。 ??) 因為扛著這個沉重的五蘊負擔，絲毫無法感到任何的快樂與解脫。因此，他渴望放下這個重擔，進入涅槃。

然而，你們卻不是這樣。你們樂於背負這樣的重擔，到處奔波，卻看不出其中的過患，甚至對做「搬運工」（coolie 苦力）感到開心。這樣的差異不是很明顯嗎？這就像扛著一個灼熱的重擔不放，而貪愛（tanhā）總是想要更大的負擔。如果你有許多孩子，就像多背了幾袋米，與搬運工無異。那些在港口工作的搬運工甚至不願讓別人搶走工作（因為這關係到收入的競爭）。有些在家居士祈求佛像庇佑時，所求的也不過是長壽、美貌、福報、善趣等，這無異於在崎嶇的道路上背負重擔。

舍利弗尊者提到，即使到了世界末日，他寧可承受須彌山的重量（若其有之），但卻不願再承受這副五蘊的重擔。涅槃正是行蘊（saṅkhāra）與無常（anicca）的終結。「諸行止息即是安樂」（Tesaṃ vūpasamo sukho）。行蘊與無常正是我們要觀照的，意即五蘊的生起與壞滅。當完全不再見到這些現象時，即是抵達涅槃的初階段；如佛陀的第一次轉法輪中提到之——見法（Dhamma）〕(?? 即達至初果涅槃；如初轉法輪經所述，即見法。 ?? )。凡未見無常者，依然處於盲目與顛狂之中。應當多多觀察它們，直至恢復成為「正常的人」。

最終，當你既不見生起，也不見消逝時，便是超越了五蘊的束縛。 ~~這是一種內觀的經驗：觀察到五蘊的壞滅，逐漸發展出「恐懼之智」（bhaya ñāṇa~~），隨後生起「過患之智」（ādīnava ñāṇa）。當你深入此觀察，便會認識到五蘊是負擔沉重的包袱，且毫無安樂與自由可言。例如，舍利弗尊者早在成就阿羅漢道時，便已渴望放下五蘊的重擔。

~~而世間的大多數人卻仍然願意扛著這沉重的包袱，四處奔走。這種「擔負五蘊的生命重擔」就像在陡峭的山路上揹著燃燒的柴火。~~

**「涅槃是諸行與無常的終結。」**這意味著五蘊的生滅之終止。在初證涅槃時，雖然業報身仍存在，但禪修者的內心並不會覺察到它。這是因為引向惡趣的煩惱已被根除。當佛陀處於果定中時，他也不會感知到自己的身體。這種內外體驗的差異，是由內觀智慧所致。

佛陀曾說：「有未生、未成、未造、未成形之境；若無此未生之境，便無法從生、成、造、成形中解脫。正因有此未生之境，解脫才得以現前。」【摘自《小誦經》(Udāna)】

禪修者透過觀察五蘊的壞滅，不斷發展其內觀智慧，直至徹底體會到五蘊的本質是負擔沉重的包袱，並對之生起深切的厭離之心。舍利弗尊者曾說，即便世間毀滅，他寧可承受背負須彌山的重量，也不願再忍受生命（五蘊）的負擔。這充分說明，五蘊的終止即是安樂的實現。

佛陀在《初轉法輪經》中提到：「不見無常者，尚處於愚癡與盲目之中。」通過反覆觀察五蘊的生起與壞滅，我們最終會超越錯見，進而抵達真實的智慧。初見無常者，即是見法者（正見）。只有看見五蘊無常的人，才能脫離錯見與愚癡，成為「正常的人」，也就是不再執著於五蘊幻相的人。

佛陀還指出：「對於清除自身的苦，越快越好。」例如，若房間中有四堆糞便，越早清理，異味便越少。同樣地，觀察五蘊的壞滅，是清除內在煩惱的過程。在涅槃的體驗中，雖然業報身尚在，但禪修者的內心不再將身體認作「我」。這是因為煩惱已被根除，特別是那些引向惡趣的煩惱。

當阿羅漢入於果定時，他們並不覺知自己的身體，因為其內心已完全超越了對五蘊的執著。而世間凡夫則不同，仍然緊抓五蘊不放，甚至對其充滿貪愛。例如，未成就聖果的阿難尊者在第一次結集前，因尚未完全斷除煩惱，被尊者大迦葉比喻為「一頭有異味的公羊」。這是因為聖者對煩惱之氣息極其敏感，而凡夫則渾然不覺。

有些人誤以為涅槃是一種虛無（nothingness），但這並不正確。涅槃的本質並非虛無，而是煩惱的止息與五蘊負擔的解脫。例如，當一個人身患潰瘍時，感受到極大的痛苦，並渴望治癒。當潰瘍痊癒後，他便會體驗到無病的安樂。同樣地，涅槃的安樂便是這種「無病」的狀態，即解脫於煩惱與五蘊的束縛。

佛陀曾以偈頌明示：「有未生、未成、未造、未成形之境。若無此未生之境，便無法從生、成、造、成形中解脫。正因有此未生之境，解脫才得以現前。」（摘自《小誦經》（Udāna））。這段經文清楚地指出，涅槃的存在為修行者提供了解脫的可能性。

涅槃的真實體驗，超越了一切語言與概念的範疇。它既不是虛無，也不是某種有形的存在，而是所有生滅、變化的終止。修行者通過不斷觀察五蘊的無常與壞滅，逐漸消除對世間的貪愛與執著，最終證入涅槃，安住於不生、不滅的解脫之境。

正如佛陀所言：「諸行無常，諸行是生滅法；若能滅諸行，則得真安樂。」這是一條需要堅持與精進的修行之路，但唯有如此，才能真正達到無病無憂的至上安樂——涅槃。

透過不斷觀察行蘊（khandhas）的壞滅，禪修者逐漸發展出「恐怖智」（bhaya ñāṇa），繼而生起「過患智」（ādīnava ñāṇa）。（① 壞滅 → ② 恐怖 → ③ 過患；因為觀察壞滅得多，內心逐漸生起恐怖感，這是一種對行蘊的厭離發展。）從舍利弗尊者證得究竟涅槃開始，他就希望捨棄這副身體，因為扛著這個沉重的五蘊負擔，絲毫無法感到任何的快樂與解脫。因此，他渴望放下這個重擔，進入涅槃。

然而，你們卻不是這樣。你們樂於背負這樣的重擔，到處奔波，卻看不出其中的過患，甚至對做「搬運工」感到開心。這樣的差異不是很明顯嗎？這就像扛著一個灼熱的重擔不放，而貪愛（tanhā）總是想要更大的負擔。如果你有許多孩子，就像多背了幾袋米，與搬運工無異。那些在港口工作的搬運工甚至不願讓別人搶走工作（因為這關係到收入的競爭）。有些在家居士祈求佛像庇佑時，所求的也不過是長壽、美貌、財富、善報等，這無異於在崎嶇的道路上背負更重的負擔。

舍利弗尊者提到，即使到了世界末日，他可以承受須彌山的重量，但卻不願再承受這副五蘊的重擔。涅槃正是行蘊（saṅkhāra）與無常（anicca）的終結。「諸行止息即是安樂」（Tesaṃ vūpasamo sukho）。行蘊與無常正是我們的觀察對象，意即五蘊的生起與壞滅。當完全不再見到這些現象時，即是抵達涅槃的初階段——見法（Dhamma）。在佛陀的第一次轉法輪中提到，凡未見無常者，依然處於盲目與顛狂之中。應當多多觀察它們，直至恢復「正常」，即不再執著於五蘊幻象之人。

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經過一段時間而無見任何生起與滅去，然後即離蘊。您無法找到蘊（實際上，心不見蘊）。觀察之心見或體驗蘊之自由。我為瑜伽行者而談論此等。見諸行（khandhas）之溶解愈多，則發展至怖畏之智（bhaya ñāṇa），然後至危險之智（ādīnava ñāṇa）（① bhanga → ② bhaya → ③ ādīnava；以見①甚多而成為②怖畏—此發展為怖畏）。自其圓滿證悟之初，舍利弗欲捨棄其身。以攜帶此負擔之蘊，則全無樂與自由。因此，其欲放下此重擔而入涅槃。您皆非如是。您欲攜帶重擔而往此處彼處。您無法見其過失，而對成為苦力之人甚為快樂。是否相當不同？此如攜帶燃燒之負擔。貪欲欲求大負擔。若您有多子，則如攜帶更多之米袋，類似於苦力。因此，港口之苦力不喜他人做此工作（爭奪金錢）。甚至某些在家眾欲攜帶其所造之重擔蘊，而於佛像前祈禱（如長壽、美麗、福報、善趣等）。此如於極為崎嶇之路上攜帶重擔。舍利弗提及，即使於世界滅盡之時，其亦將免於背負須彌山（若其有之），但永不免於蘊之生命（即使世界終結）。涅槃為saṅkhāra與anicca（生起與變化）之終結。Tesaṃ vūpasamo sukho~ 它們之終結即快樂。Saṅkhāra與anicca為我等之思惟。意即您蘊之生起與滅去。終結時，無見任何

涅槃為saṅkhāra與anicca（生起與變化）之終結。Tesaṃ vūpasamo sukho~ 它們之終結即快樂。Saṅkhāra與anicca為我等之思惟。意即您蘊之生起與滅去。終結時，無見任何即達至初果涅槃。如初轉法輪經所述，即見法。任何人不見無常，仍為盲目與癡狂。多見之，而成為常人！

The Buddha said that in ending one’s own dukkha, it’s quicker and better. There are 4‐piles of excrement in the room if you want to clear up later, it becomes smelly. During realization of Nibbāna kammic resultant body still exist, but in the mind of the yogi does not see it. People around see the body, but the yogi himself is not. Because the defilement sends one to the lower planes is eradicated. When the Buddha in fruition state couldn’t see his own body. Yogi own experience and other around him are different. If someone still has defilement, others can’t bear his smell. Before the first council, Mahā Kassapa made a remark on Ānanda, “We have a smelly ram among us.” (At that time Ānanda was still a stream enterer, Sotāpaññā). It does not bother you, but to the Ariyas (nobble beings). Sankhārā and anicca are the same as arising and passing away.”Anicca vaṭṭa sankhārā, Uppada‐vaya‐dhammino; Uppajjitava nirujjhanti, Tesam vupasamo sukkho”~ “Formations are truely impermanent, their nature is arising and passing away; after arise has to cease, their ending is happiness.”)

佛陀曾說：「消滅自身的苦，越快越好。」就像一間房裡有四堆糞便，若拖延清理，氣味只會更加難聞。當修行者證入涅槃時，雖然業報身仍在，但其內心已不再認為身體是「我」。這是因為那些會導致眾生墮入惡道的煩惱已經根除。佛陀在果定（fruition state）中，甚至無法覺知到自己的身體。禪修者自身的體驗與旁人對其身體的認知完全不同。如果有人尚未斷除煩惱，他身上的「氣味」是他人所難以忍受的。在第一次結集前，大迦葉尊者曾提到阿難尊者時說：「我們中間有一頭臭公羊。」（當時阿難尚在須陀洹(Sotāpaññā)果位，即初果聖者。）這對凡夫而言並無影響，但對聖者卻極為明顯。「諸行無常」，即是生滅的自然法則。「Anicca vaṭṭa sankhārā, Uppada‐vaya‐dhammino; Uppajjitava nirujjhanti, Tesam vupasamo sukkho。」「諸行真實無常，其本質是生滅法；凡生起者，必定滅去，止息之處即是安樂。」

佛陀曾說：「消滅自身的苦，越快越好。」就像一間房裡有四堆糞便，若拖延清理，氣味只會更加難聞。同樣，觀察五蘊的壞滅是清除內心煩惱的過程。當修行者證入涅槃時，雖然業報身仍在，但其內心已不再認為身體是「我」。這是因為那些會導致眾生墮入惡道的煩惱已經根除。

佛陀在果定（fruition state）中，甚至無法覺知到自己的身體。禪修者自身的體驗與旁人對其身體的認知完全不同。如果有人尚未斷除煩惱，他身上的「氣味」是聖者（Ariyas）所難以忍受的。在第一次結集前，大迦葉尊者曾提到阿難尊者時說：「我們中間有一頭臭公羊。」（當時阿難尚在須陀洹果位，即初果聖者。）這對凡夫而言並無影響，但對聖者卻極為明顯。

佛陀說終結自身之苦，則較快且較好。若欲於後來清理，則房間中有四堆糞便，而成為惡臭。於證得涅槃時，業果之身仍存在，但在瑜伽行者之心不見之。周圍之人見此身，但瑜伽行者自身不見。因為遣向惡趣之染汙已根除。當佛陀於果位時，無法見自身之身。瑜伽行者自身之體驗與周圍之人不同。若有人仍有染汙，則他人無法忍受其臭氣。於第一次結集之前，摩訶迦葉對阿難陀評論道：「我等之中有一隻臭山羊。」（當時阿難陀仍為須陀洹，Sotāpaññā）。此不煩惱您，但對阿羅漢（nobble beings）而言。Sankhārā與anicca與生起與滅去相同。「Anicca vaṭṭa sankhārā, Uppada‐vaya‐dhammino; Uppajjitava nirujjhanti, Tesam vupasamo sukkho」~ 「諸行真實無常，其性為生起與滅去；生起後，須滅去，其終結即快樂。」

If Nibbāna has no khandhas, it can be mistaken as nothingness. Don’t take it as nothingness. For example, you have an ulcer and unbearably painful. You have the desire to be cured, and everybody has to be. Your body is the place of diseases (rogato), ulcer etc., all of them are there. With the noble one’s eye can see them. When it was cured, the yogi has any satisfaction or not? So he is in the state of no disease. Therefore, Nibbāna is exist. Only people have ulcer wanting to be cured. No disease (roga) is Nibbāna. Knowing that there is no disease is Path Knowledge (Magga Ñāṇa), and then Fruition Knowledge (Phala Ñāṇa). Nibbāna exists that Path and Fruition Knowledge can be arisen. So Nibbāna exists (atthi).

若涅槃無有五蘊，有人或會誤以為涅槃是一種虛無（nothingness）。然而，涅槃絕非虛無。例如，當你患有潰瘍時，痛苦無比；渴望痊癒（所有人皆如此）。這種狀態下，你的身體便是疾病(rogato)的所在，包含潰瘍等。聖者的智慧能夠看見這些病灶所在。一旦治癒後，你會感到滿足與安樂，這便是「無病」的狀態。同理，涅槃的安樂即是煩惱與負擔的止息。

知道「無病」的狀態，即是道智（Magga Ñāṇa），隨後便證入果智（Phala Ñāṇa）。涅槃的存在，使得道智與果智得以生起，因此涅槃是真實存在的（atthi）。

若涅槃無有五蘊，有人或會誤以為涅槃是一種虛無（nothingness）。然而，涅槃絕非虛無。例如，當你患有潰瘍時，痛苦無比，渴望痊癒。這種狀態下，你的身體便是疾病的所在，包含潰瘍等。聖者的智慧能夠看見這些病灶所在。一旦治癒後，你會感到滿足與安樂，這便是「無病」的狀態。同理，涅槃的安樂即是煩惱與負擔的止息。

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若涅槃無蘊，則可誤認為虛無。勿視之為虛無。例如，您有潰瘍而難以忍受之疼痛。您欲求治癒，而所有人皆須如此。您之身為疾病（rogato）、潰瘍等之處所，此等皆在其中。以聖者之眼可見之。當其治癒時，瑜伽行者是否有滿足感？因此，其處於無病之狀態。因此，涅槃是存在。僅有患有潰瘍之人欲求治癒。無病（roga）即涅槃。知無病即道智（Magga Ñāṇa），然後為果智（Phala Ñāṇa）。涅槃存在，則道智與果智能生起。因此，涅槃是存在（atthi）。

“There is monks, an unborn, unbecome, unmade, unfabricated. If there were not that unborn, unbecome, unmade, unfabricated, these would not be the case that emancipation from the born, become, made, fabricated would be discerned. But precisely because there is an unborn, unbecome, unmade, unfabricated, emancipation from the born, become, made, fabricated is discerned.” (Sayadaw quoted these Pali verses from the Buddha in the Udāna).

（禪師引用佛陀曾在《自說經》（Udāna 優陀那）中之開示：）「比丘們，有未生、未成、未造、未成形之境。若無此未生、未成、未造、未成形之境，那麼從已生、已成、已造、已成形之中，便無可能得解脫。但正因為有此未生、未成、未造、未成形之境，解脫才得以現前。」¹

涅槃既非虛無，也非某種具體的存在。它是所有生滅與變化的止息，是不生不滅的真實解脫。修行者通過不斷觀察五蘊的無常與壞滅，逐漸消解對世間的執著，最終證入涅槃，抵達無病、無憂的究竟安樂。

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「比丘等，無生、無成、無作、非造。若無此無生、無成、無作、非造，則無此情形，即由生、成、作、造之解脫能被辨別。但正是因為有此無生、無成、無作、非造，則由生、成、作、造之解脫被辨別。」（尊者引述此等巴利偈語自佛陀於《法句經》）。

Questions and Answers by Visākha and Dhammadinna

(I condense the story of Visākha and Dhammadinnā told by Sayadaw. It was based on Cūḷa‐Vedalla Sutta, Sutta No.44 of Majjhima Nikāya.)

(King Bimbisāra invited the Buddha to his place and he gave talks there. Visākha, the merchant of Rājagaha listened to these talks three times separately. And each time he realized the Dhamma and the last time became a non‐returner (anāgāmin). Later his wife Dhammadinnā, asked him permission for entering the bhikkhuṇī saṅgha. She went to a quiet place for seven days and practiced there and became an arahant. After she came back from the retreat, Visākha went to see her and asked questions on dhamma.)

Part01-03問與答：毘舍佉與法施比丘尼的對話

（以下內容是濃縮自西亞多所講述的毘舍佉(Visākha)與法施尼(Dhammadinnā曇摩提那)的故事，該故事乃是根據《中部》第44經〈小廣解經〉（MN. 44 Cūḷa-Vedalla Sutta）。）

（頻毗娑羅王(Bimbisāra)曾邀請佛陀到他的宮殿說法；毘舍佉（一位居住於王舍城的商人）曾三次參加聽了這些開示，每次聽法時，他都對法有深刻領悟。最後一次，他證得了不還果（阿那含）。後來，他的妻子曇摩提那向他請求出家，加入比丘尼僧團。之後，法施比丘尼獨自前往一處靜修處，修行了七天，並證得了阿羅漢果。從禪修歸來後，毘舍佉去看望她，並向她提問有關法義的問題。）

（以下內容是濃縮自賽雅多所講述的毘舍佉與法念尼的故事，該故事根據《中部》第44經〈小辯經〉（Cūḷa-Vedalla Sutta）。）

（頻毘沙羅王曾邀請佛陀到他的宮殿說法，毘舍佉——一位居住於王舍城的商人——曾三次參加佛陀的說法會，每次聽法時，他都對法有深刻領悟。最後一次，他證得了不還果（阿那含）。後來，他的妻子法念尼向他請求出家，加入比丘尼僧團。法念尼隨後獨自前往一處靜修處，修行了七天，並證得了阿羅漢果。從禪修歸來後，毘舍佉拜訪了她，並向她提問有關佛法的問題。）

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You'll have the chance to hear the questions and answers between Visākha and Dhammadinnā from identity‐view (sakkāya diṭṭhi) to Nibbāna. (Then Sayadaw told the story of them.) Therefore, the Path Knowledge (magga ñāṇa) surely has the power of energy to destroy defilement (kilesas). What is sakkāya? It's the 5‐aggregates (khandhas). The real existence of mind‐body is sakkāya. People here (the audience) understand sakkāya diṭṭhi as a combination. It's the natural qualities of the aggregates (paramattha dhamma of the five khandhas) and they really exist, and you can call it sakkāya. (It's important to understand that the Buddha's Teaching is for practical purpose to end dukkha. Not for the philosophical thought games like later tradition.)

你將有機會聆聽毘舍佉與法施尼之間，從「身見」（sakkāya diṭṭhi）到涅槃的問題與解答。（隨後西亞多講述了他們的故事。）因此，道智（magga ñāṇa）確實具有摧毀煩惱（kilesas）的強大力量。

什麼是「身」（sakkāya）？它是五蘊（khandhas）。心與身的真實存在即是「（有）身」（sakkāya）。在座的人（聽眾）理解的「身見」是一種結合體——它是蘊的自然特性（五蘊的究竟法，paramattha dhamma），確實存在，你可以稱之為「（有）身」。（重要的是，要理解佛陀的教法是，為了實際滅苦的目的；而非為了後世傳統中的哲學思辯遊戲。）

你將有機會聆聽毘舍佉與法念尼之間，從「身見」（sakkāya diṭṭhi）到涅槃的問題與解答。（隨後賽雅多講述了他們的故事。）因此，道智（magga ñāṇa）確實具有摧毀煩惱（kilesas）的強大力量。

什麼是「身見」（sakkāya）？
它是五蘊（khandhas）。心與身的真實存在即是「身見」（sakkāya）。在座的人（聽眾）理解的「身見」是一種結合體——它是蘊的自然特性（五蘊的究竟法，paramattha dhamma），確實存在，你可以稱之為「身見」。

（需要理解的是，佛陀的教法是為了實際滅苦的目的，而非為了後世傳統中的哲學思辯遊戲。）

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你將有機會聽到維薩卡和達摩達多之間從「我執」（sakkāya diṭṭhi）到涅槃的問答。（然後賽亞多講述了他們的故事。）因此，道智（magga ñāṇa）確實具有摧毀煩惱（kilesas）的能量。什麼是「我執」？它是五蘊（khandhas）。心身真實存在就是「我執」。在這裡的人們（聽眾）將「我執」理解為一種組合。它是五蘊的自然屬性（paramattha dhamma of the five khandhas），它們確實存在，你可以稱之為「我執」。（重要的是要理解佛陀的教法是為了實踐的目的，以終結苦。而不是為了像後來的傳統那樣的哲學思想遊戲。）

Some people say that you have a lot of sakkāya. It is wrong to use it in this way. Sakkāya is not a fault. It means mind‐body, only wrong view is wrong. Form (rūpa) is sakkāya. If you take it as "I or me", become wrong view. People don't know that form is truth of dukkha and think it as I or me. Then it can lead to the woeful planes. I am cold, I am hot etc., in this way the "I" is interfering with sakkāya. Knowing form (rūpa) as form, and it becomes knowledge. "I have a good meal", this is "the I" interfering with feeling. So, viewing sakkāya in the wrong way becomes wrong view. "I perceive it", this interferes with the perception. "Don't misunderstand my intention", this interferes with the volition. At here, one has to remember that "I in speech" is not a fault but only take it as the real me. People already clear about this point and by using only in speech is not in fault with it. It's a relative truth and we need to use it for communication. The Buddha himself used it. People have wrong view not in this way, and they think it as real. If nobody explains for it, these thoughts are over run through in countless times. For the one who knows this point, they know that their speech and the reality are different things. "Don't test my mind"; it becomes wrong view in consciousness. If someone comes in and tests him what will happen. Then they become in a quarrel. The cause of wrong view is sure enough in this case. Regarding with wrong views, people are quarreling and fighting among them. If interfering with wrong view in anyone of the aggregates, it can become the view of the annihilation (uccheda diṭṭhi). For example, "If I die, I also die". "When my mind comes to an end, I also end". These are the ideas of totally cut off. "I'll die with this vedanā". This include both identity‐view and annihilationism.

有些人會說：「你有很多『（有）身（sakkāya）』。」這種用法是不正確的。「（有）身」並非是一種過錯，它僅指身心。真正的錯誤在於錯誤的觀點（wrong view邪見）。色（rūpa）即是「（有）身」，但若將其視為「我」或「我的」，便成了邪見。

人們不知道「色」是苦的真相，反而將其視為「我」或「我的」，這種錯誤的認知可能導致墮入惡趣。例如，「我冷了」、「我熱了」；在這些情境中，「我」干擾了「（有）身」。若能如實知「色」是「色」，便成為智慧。又如：「我吃了一頓好飯」，這是「我」干擾了感受（vedanā）。所以，以錯誤的方式看待「（有）身」，便成為邪見。「我感知到了」，這是「我」干擾了想（saññā）。「別誤解我的意圖」，這是「我」干擾了行（saṅkhāra）。

在這裡，需要記住的是，「語言中的『我』」並非過錯，錯在於執為真實的「自我」。只要明白這一點，在語言中使用「我」並無過失；因為這是世俗諦，乃是為了溝通的需要。我們甚至可以看到佛陀本身也使用了「我」。真正的錯誤在於人們將其視為實有的「我」。如果沒有人解釋這一點，這種邪見會無數次地在輪迴中流轉。（?? 這些想法就會無數次地泛濫。??）明白這一點的人則知道，他們的言語與現實是兩回事。例如，「不要測試我的心意(?? 不要考驗我的心) ??」，這樣的表述若執為真實，便會成為識（viññāṇa）上的錯誤的觀點。如果有人試圖測試他，他們可能會起爭執。在這種情況下，錯誤觀點顯然是導火索。

由於邪見，人們之間爭執和鬥爭不斷。如果在五蘊中的任何一蘊加入邪見，便可能產生斷滅見（uccheda diṭṭhi）。例如：「我死了，就什麼都沒了。」「當我的心滅了，我也滅了。」這些觀念屬於徹底斷滅的想法。「我將隨著這種感受（vedanā）而死去。」這種觀念同時包含身見和斷滅見。

有些人會說：「你有很多身見（sakkāya）。」這種用法是不正確的。身見本身並非過錯，它僅指身心。真正的錯誤在於錯見（wrong view）。色（rūpa）即是身見，但若將其視為「我」或「自我」，便成了錯見。

人們不知道「色」是苦的真相，反而將其視為「我」或「自我」，這種錯誤的認知可能導致墮入惡趣。例如，「我冷了」、「我熱了」，在這些情境中，「我」干擾了身見。若能如實知「色」是「色」，便成為智慧。又如：「我吃了一頓好飯」，這是「我」干擾了感受（vedanā）。將身見錯誤地理解為「自我」，便成為錯見。「我感知到了」，這是「我」干擾了想（saññā）。「別誤解我的意圖」，這是「我」干擾了行（saṅkhāra）。

在這裡，需要記住的是，「語言中的『我』」並非過錯，錯在於執為真實的「自我」。只要明白這一點，在語言中使用「我」並無過失，因為這是世俗諦，為了溝通的需要。我們甚至可以看到佛陀本身也使用了「我」。真正的錯誤在於人們將其視為實有的「我」。如果沒有人解釋這一點，這種錯見會無數次地在輪迴中流轉。

明白這一點的人則知道，他們的言語與現實是兩回事。例如，「不要測試我的心意」，這樣的表述若執為真實，便會成為識（viññāṇa）上的錯見。如果有人試圖測試他，他可能會起爭執。在這種情況下，錯見顯然是導火索。

由於錯見，人們之間爭執和鬥爭不斷。如果在五蘊中的任何一蘊加入錯見，便可能產生斷滅見（uccheda diṭṭhi）。例如：「我死了，就什麼都沒了。」「當我的心滅了，我也滅了。」這些觀念屬於徹底斷滅的想法。「我將隨著這種感受（vedanā）而死去。」這種觀念同時包含身見和斷滅見。

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有些人說你有很多「我執」，這種用法是錯誤的。「我執」不是一種過錯。它指的是心身，只有錯誤的觀點才是錯誤的。色（rūpa）是「我執」。如果你把它當成「我」或「我的」，就成了錯誤的觀點。人們不知道色是苦的真相，而把它當成「我」或「我的」。然後它可能導致悲慘的境界。「我冷，我熱」等等，這樣，「我」就干擾了「我執」。知道色就是色，這就成為知識。「我吃了一頓好飯」，這是「我」干擾了受。所以，以錯誤的方式看待「我執」就成了錯誤的觀點。「我感知到它」，這干擾了想。「不要誤解我的意圖」，這干擾了行。在這裡，我們必須記住，「說話中的我」不是一種過錯，而只是把它當作真實的我。人們已經清楚了這一點，僅僅在說話中使用它並不違背它。這是一個相對的真理，我們需要用它來溝通。佛陀本人也用過它。人們的錯誤觀點不是這樣，他們認為它是真實的。如果沒有人解釋它，這些想法就會無數次地泛濫。對於知道這一點的人來說，他們知道他們的言論和現實是不同的東西。「不要考驗我的心」，這在識中就成了錯誤的觀點。如果有人進來考驗他，會發生什麼？然後他們就會吵架。這種情況下，錯誤觀點的原因是確定的。關於錯誤的觀點，人們相互爭吵和鬥爭。如果干擾任何一種蘊中的錯誤觀點，它就可能成為斷滅見（uccheda diṭṭhi）。例如，「如果我死了，我也死了」。「當我的心結束時，我也結束了」。這些是完全切斷的想法。「我將隨著這種受而死去」。這包括我執和斷滅見。

If you have wrong view and clinging to view will follow. Still alive we have view of permanence and near dying view of annihilation. When business is going well sassata diṭṭhi, and during illness uccheda diṭṭhi, not knowing about these things is living a bad long life. Wrong view is the seed of hell. Why? With it follows by clinging to view. I will never give up my view (become clinging) and do what I think (become action). Is it action (kamma) or wrong view (diṭṭhi) leading one to the woeful planes for rebirth? You may think beings fall into these planes are because of unwholesome actions. It is not so. Wrong view is making the programming and action has to follow it. (The same as craving—taṇhā, the Buddha mentioned wrong view as great taṇhā and greed—lobha as small taṇhā). "I can’t overcome this vedanā", this is the I‐ness go and mixed up with vedanā. Vedanā is arising and passing away by itself. Have to observe it like a stranger. Painful feelings come and go. Good feelings also come and go. Neutral feeling is also in the same way. The observing mind is also the same. This is dispelling wrong view. Feeling arising on the body and the observing mind is happening inside. So, don't mixed up. If you don't mixed up these things, then wrong view can’t come in. Take it as a stranger. Then you know it as not‐self.

如果懷有邪見，執著於這種邪見便會隨之而來。在世時，我們往往抱有常見；臨終時，則容易陷入斷滅見。當生意興隆時，便滋生常見（sassata diṭṭhi）；當生病時，則墮入斷滅見（uccheda diṭṭhi）。對這些真相一無所知，只是徒然虛度一生。

邪見是墮入地獄的種子；為什麼？因為邪見會引發對邪見的執著〔見取〕。「我永遠不會放棄我的觀點」（這便成了執著），「我要按照我的想法行事」（成為行動〔；這便成了業行〕）。究竟是業行（kamma）還是邪見（diṭṭhi）導致眾生墮入惡趣？或許你認為是因為不善業才導致墮落，但事實並非如此。邪見在背後進行「編程」（programming），業行則隨之執行。

〔如同貪愛（taṇhā）；佛陀提到，邪見就如同大貪愛（mahā‐taṇhā），而貪婪（lobha）只是小貪愛。〕

例如：「我無法克服這種受（vedanā）。」這是「我」的介入(?? 自「我」干擾 ??)並與受混合在一起的表現。然而，受是自然生滅的現象，應該如同觀察陌生人一般去觀察它。苦受來了又去；樂受來了又去；捨受（中性的感受）亦然。同樣，觀察的心也一樣。這種方式能消除邪見。受生起於身體，觀察的心則生起於內在。只要不將這兩者混為一談，邪見便無從生起。將一切受如同陌生人一般看待，便能明白「非我」的真相。（?? 便能明白它不是自我??）

如果懷有錯見，執著於這種錯見便會隨之而來。在世時，我們往往抱有常見；臨終時，則容易陷入斷滅見。當生意興隆時，便滋生常見（sassata diṭṭhi）；當生病時，則墮入斷滅見（uccheda diṭṭhi）。對這些真相一無所知，只是徒然虛度一生。

錯見是墮入地獄的種子，為什麼？因為錯見會引發對錯見的執著（見取）。「我永遠不會放棄我的觀念」（這便成了執著），「我要按照我的想法行事」（這便成了業行）。究竟是業行（kamma）還是錯見（diṭṭhi）導致眾生墮入惡趣？或許你認為是因為不善業才導致墮落，但事實並非如此。錯見在背後進行「編程」（programming），業行則隨之執行。

（同樣地，佛陀提到，錯見就如同大貪愛（mahā‐taṇhā），而貪愛（taṇhā）和貪婪（lobha）只是小貪愛。）

例如：「我無法克服這種受（vedanā）。」這是自我干擾並與受混合在一起的表現。然而，受是自然生滅的現象，應該如同觀察陌生人一般去觀察它。苦受來了又去；樂受來了又去；捨受亦然。同樣，觀察的心也一樣。

這種方式能消除錯見。受生起於身體，觀察的心則生起於內在。只要不將這兩者混為一談，錯見便無從生起。將一切受如同陌生人一般看待，便能明白「非我」的真相。

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如果你有錯誤的觀點，就會執著於觀點。仍然活著時，我們有常住的觀點和臨死時的斷滅觀。當生意興隆時，是常住見，生病時是斷滅見，不知道這些事情就是過著糟糕的長壽。錯誤的觀點是地獄的種子。為什麼？因為它伴隨著執著於觀點。我永遠不會放棄我的觀點（成為執著），並做我想做的事（成為行動）。是行為（kamma）還是錯誤的觀點（diṭṭhi）導致一個人重生到悲慘的境界？你可能會認為眾生墮入這些境界是因為不善的行為。事實並非如此。錯誤的觀點正在編程，行動必須遵循它。（就像貪欲——taṇhā，佛陀提到錯誤的觀點是巨大的taṇhā，貪婪——lobha是小taṇhā）。「我無法克服這種感受」，這是「我」的介入並與感受混雜在一起。感受本身正在生起和消滅。必須像陌生人一樣觀察它。痛苦的感受來來去去。良好的感受也來來去去。中性的感受也是一樣。觀察心也是一樣的。這就是消除錯誤的觀點。感覺在身體上生起，觀察心在內心發生。所以，不要混淆。如果你不混淆這些事情，錯誤的觀點就無法進來。把它當作陌生人。然後你知道它不是自我。

The knowledge of not‐self comes into being. You must observe in the khandha, it appears as a guest and dies as a guest. It's equal to prato (stranger) (There were ten contemplations in the suttas mentioned by the Buddha and Sāriputta. How to contemplate in ten different ways on khandha? Prato was one of them). I will teach you the contemplation of not‐self. The Buddha also had dukkha vedanā on the body but no mental feeling in the mind. This was different from the common beings. The Buddha only had bodily pain and no mental pain. Why is that? That is because he had the ability to observe or see it as a guest. All the 5‐khandhas and whatever arising are guests. (It was just like guests come and go). Take it as the host, you will suffer. As an example, "If my son dies, it will hurt me". In reality it's nothing to do with you, he is only a guest. He came to you but not you wanted him. If you want him to go and he will not. If you are in tears, and already mixed up the guest with "the I". Most women are in tears, because they making the guests as hosts. In the words, "my daughter", "the mother's I" and "the daughter's I" are intermingling. The daughter's mind‐body is nothing to do with the mother's mind‐body. We are in tears is not because of misfortune, but the cause of intermingling. The mother's wrong view and the daughter's identity (sakkāya) become mixed—up. When it shows its not‐self nature and it hurts me. The mother's string of wrong view goes and connects with the daughter's aggregates, and then clinging to view arises (diṭṭhupādāna). There will be no tears to fall without mixed—up wrong view with sakkāya. "Whatever changing in the world, my mind is not moving", this is someone does not have wrong view. Ariyas' mind is not moving when they encounter with the eight worldly winds; no connection with the string of wrong view. Someone here will be in stressful when something happens to one's own child in England. This is 6000 miles away. Too long is the string of wrong view. You are in tears because someone had tortured you or you went to mix thing up. Bind two oxen together with a rope. If one of them is falling into the cliff and the other is also. Without wrong view whatever happen to the mother, the daughter is all right. In the same way to the daughter, the mother is all right. In this way no painful rebirths will come to be and in this life also no suffering. Don't mixed—up one's own khandhas with one's wrong view. The Buddha said that there is no fault greater than wrong view. It can lead to commit the five heavy kammas. Killing one's own father is diṭṭhi; there is nothing it can’t do. In the unwholesome dhammas, wrong view is the most fearful one.

無我的智慧由此生起。你必須在五蘊中觀察，它如同客人般出現，又如客人般消逝。這等同於「客觀（prato）」（意為陌生人）。（佛陀與舍利弗在經典中提到過十種觀法，即如何用十種不同的方式來觀五蘊，prato便是其中之一。）²現在我要教你如何觀無我。

佛陀的身體也會有苦受，但心中卻沒有煩惱或痛苦感受。這與一般凡夫不同。佛陀只有身體的痛苦，沒有心靈的痛苦。為什麼？因為佛陀能夠觀察或看見它如同一位客人。五蘊及一切生起的現象，皆如客人（就像客人來了又走）。如果將它視為主人，你便會受苦。例如：「如果我的兒子死了，我會很難過（??痛苦??）。」事實上，這與你無關，他只是個客人。他來到你這裡，但不是你想要他來。如果你希望他離開，他也不一定會離開。

若你流淚，那是因為你已經將「客人」與「我」混為一談。大多數女性哭泣，是因為將客人當作主人。例如「我的女兒」，這句話裡，「母親的我」與「女兒的我」交織在一起。事實上，女兒的身心（名色）與母親的名色毫無關係。我們流淚的原因，並不是因為外界的不幸；而是因為（母親的）邪見與錯誤的執著（女兒的有身（sakkāya））混合在一起；當無常的本質顯現時（?? 原英文為：當它顯示出它的無我性(not‐self)時 ?? 有誤??），便會讓母親感到痛苦。邪見的連結如同一根繩子，將母親的邪見連接到女兒的五蘊，進而產生了執著（diṭṭhupādāna見取）。如果不將邪見與有身見（sakkāya）混在一起，便不會流下眼淚。

「無論世間如何變化，我的心都不動搖」；這就是沒有邪見的心。聖者的心在遇到八風時不會動搖，因為邪見的繩索無法連接到他們的心。例如，有人會因為，住在英格蘭的孩子發生了某事，他便感到壓力；雖然相隔6000英里，但邪見的繩索仍然太長了（??也夠太長了??）。你流淚是因為有人折磨了你；或者是因為你讓邪見與現象交織在一起。

假設兩頭牛被繩子綁在一起，其中一頭掉下了懸崖，另一頭也會跟著掉下去。如果沒有邪見，母親無論發生什麼事，女兒都不會受到影響；同樣，女兒發生什麼事，母親也能安然無恙。這樣，便不會有痛苦的輪迴出生，現世中也不會受苦。

不要將自己的五蘊與邪見混在一起。佛陀說：「沒有比邪見更大的過失。」它甚至會導致造作五逆重罪。比如殺害自己的父親，這種行為源於邪見；沒有什麼是它（邪見）做不到的。在所有的不善法中，邪見是最可怕的。

無我的智慧由此生起。
你必須在五蘊中觀察，它如同客人般出現，又如客人般消逝。這等同於「客觀（prato）」（意為陌生人）。（佛陀與舍利弗在經典中提到過十種觀法，即如何用十種不同的方式來觀五蘊，prato便是其中之一。）現在我要教你如何觀無我。

佛陀的身體也會有苦受，但心中卻沒有煩惱或痛苦感受。這與一般凡夫不同。佛陀只有身體的痛苦，沒有心靈的痛苦。為什麼？因為佛陀能夠觀察或看見它如同一位客人。五蘊及一切生起的現象，皆如客人（就像客人來了又走）。如果將它視為主人，你便會受苦。例如：「如果我的兒子死了，我會很痛苦。」事實上，這與你無關，他只是個客人。他來到你這裡，但不是你想要他來。如果你希望他離開，他也不一定會離開。

若你流淚，那是因為你已經將「客人」與「我」混為一談。大多數女性哭泣，是因為將客人當作主人。例如「我的女兒」，這句話裡，「母親的我」與「女兒的我」交織在一起。事實上，女兒的身心與母親的身心毫無關係。我們流淚的原因並不是因為外界的不幸，而是因為錯見和錯誤的執著。母親的錯見與女兒的身份（sakkāya）混合在一起，當無常的本質顯現時，便會讓母親感到痛苦。

錯見的連結如同一根繩子，將母親的錯見連接到女兒的五蘊，進而產生了執著（diṭṭhupādāna）。如果不將錯見與**身見（sakkāya）**混在一起，便不會流下眼淚。
例如：「無論世間如何變化，我的心都不動搖。」這就是沒有錯見的心。聖者的心在遇到八風時不會動搖，因為錯見的繩索無法連接到他們的心。

例如，有人住在英格蘭，他的孩子發生了某事，他便感到壓力。雖然相隔6000英里，但錯見的繩索仍然太長了。若你為此流淚，是因為你讓錯見與現象交織在一起。

假設兩頭牛被繩子綁在一起，其中一頭掉下了懸崖，另一頭也會跟著掉下去。如果沒有錯見，母親無論發生什麼事，女兒都不會受到影響；同樣，女兒發生什麼事，母親也能安然無恙。這樣，便不會有痛苦的輪迴出生，現世中也不會受苦。

不要將自己的五蘊與錯見混在一起。佛陀說：「沒有比錯見更大的過失。」它甚至會導致造作五逆重罪。比如殺害自己的父親，這種行為源於錯見。沒有錯見，就沒有什麼是它做不到的。在所有的不善法中，錯見是最可怕的。

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不我的知識正在形成。你必須在五蘊中觀察，它像客人一樣出現，像客人一樣死去。它等於prato（陌生人）（佛陀和舍利弗提到經中有十種觀法。如何以十種不同的方式觀照五蘊？prato是其中之一）。我會教你不我的觀法。佛陀也有身體上的苦受，但心靈中沒有精神上的痛苦。這與普通眾生不同。佛陀只有身體上的痛苦，沒有精神上的痛苦。為什麼？那是因為他有能力觀察或看到它像客人一樣。所有的五蘊和任何生起的東西都是客人。（就像客人來來去去）。把它當作主人，你會受苦。例如，「如果我兒子死了，我會很難過」。實際上，這與你無關，他只是一個客人。他來到你這裡，但不是你想要的。如果你想讓他走，他不會走。如果你哭了，你就已經把客人和「我」混在一起了。大多數女人都在哭泣，因為她們把客人當成了主人。在「我的女兒」這個詞中，「母親的我」和「女兒的我」交織在一起。女兒的心身與母親的心身無關。我們流淚不是因為不幸，而是因為混淆。母親的錯誤觀點和女兒的我執混雜在一起。當它顯示出它的不我性時，它傷害了我。母親的錯誤觀點的繩索與女兒的五蘊相連，然後執著於觀點生起（diṭṭhupādāna）。沒有混淆錯誤觀點和「我執」，就不會有眼淚落下。「無論世界如何變化，我的心都不動」，這是沒有錯誤觀點的人。阿羅漢遇到八風時心不動；與錯誤觀點的繩索沒有聯繫。這裡有人會因為自己的孩子在英國發生了一些事情而感到壓力。這是 6000 英里遠。錯誤觀點的繩索太長了。你流淚是因為有人折磨了你，或者你去混亂了。用繩子把兩頭牛綁在一起。如果其中一隻掉進了懸崖，另一隻也掉進了。沒有錯誤的觀點，無論母親發生什麼，女兒都很好。同樣，對女兒來說，母親也很好。這樣就不會有痛苦的重生，今生也沒有痛苦。不要把自己的五蘊與自己的錯誤觀點混為一談。佛陀說，沒有比錯誤觀點更大的過錯。它可能導致犯下五種重罪。殺害自己的父親就是diṭṭhi；它無所不能。在不善法中，錯誤的觀點是最可怕的。

If I die, vedanā also die, when the fire go out, the light also die out. So take the fire and light together. Fire and light are different things. Fire is heat and light is brightening. Different types of feeling arises in turn, these reveal its unstableness. So try to see the arising and passing away. In this way, no "I‐ness" mixed up with the process. There is no I in the arising and also no I‐ness in the passing away. Take all these as stranger. Living beings fall into painful rebirths are not by feeling but wrong view. Feeling is conditioning wrong view—vedanā paccaya diṭṭhi.

如果我死了，感受（vedanā）也隨之消亡；正如火熄滅時，光也隨之消逝。因此，將火與光一同看待。火與光是不同的事物：火是熱，光是明亮。不同類型的感受依次生起，這揭示了它們的不穩定性。因此，試著觀照生起與滅去的過程。以這種方式，整個過程中就不會摻雜「我」的觀念。無論是在生起之中還是滅去之中，都沒有「我」的存在。將這一切視為陌生之物。眾生陷入痛苦的輪迴，並非因為感受；而是因為錯誤的見解（邪見）。感受只是促成邪見的條件——vedanā paccaya diṭṭhi（感受為(邪)見之緣）。

如果我死了，感受（vedanā）也隨之消亡；正如火熄滅時，光也隨之消逝。因此，將火與光一同看待。火與光是不同的事物：火是熱，光是明亮。不同類型的感受依次生起，這揭示了它們的不穩定性。因此，試著觀察生起與滅去的過程。以這種方式，整個過程中就不會摻雜「我」的觀念。無論是在生起之中還是滅去之中，都沒有「我」的存在。將這一切視為陌生之物。眾生陷入痛苦的輪迴，並非因為感受，而是因為錯誤的見解。感受只是促成錯誤見解的條件——vedanā paccaya diṭṭhi（感受為見解之緣）。

如果我死了，感受也死了，當火熄滅時，光也熄滅了。所以把火和光放在一起。火和光是不同的東西。火是熱，光是明亮。不同類型的感受依次出現，這些揭示了它的不穩定性。所以試著去看生起和消滅。這樣，「我」就不會與這個過程混在一起。在生起中沒有我，在消滅中也沒有我。把所有這些都當作陌生人。眾生墮入痛苦的重生不是因為感受，而是因為錯誤的觀點。感受是條件錯誤的觀點——vedanā paccaya diṭṭhi。

Cūḷa‐Vedalla Sutta is the answers to the questions of Dhamma. (Here Sayadaw told the story in brief) After became an anāgāmin (i.e., Visākha), his faculties were calm and serene. His Dhamma attainment was not suitable to this sensual world. By contemplating impermanence, the defilements become thin. Arriving at the knowledge of disenchantment, it becomes thinner. At the end it's eradicated. Therefore the practice is never wasting. Only this medicine can free someone from the danger of old age, sickness and death. This is the only refuge you can rely on. If you have samudaya (taṇhā—craving) dukkha will follow. Even knowledge of impermanence (vipassanā ñāṇa) is quite effective.

《小廣解經》（MN. 44 Cūḷa-Vedalla Sutta）是對法義疑問的解答。（此處，禪師簡述了這個故事。）當毗舍佉證得阿那含果後，他的諸根變得寧靜且平和。他的佛法成就已不適合這充滿感官欲樂的世間。通過觀照無常，煩惱逐漸減弱；達至厭離的智慧時，煩惱進一步削薄；最終完全斷除。因此，修行絕不會是徒勞無功的。唯有這種「藥方」能夠使人免於衰老、疾病與死亡的威脅。這是你唯一可以依靠的皈依處。若有生起（samudaya 集，即貪愛 taṇhā），苦（dukkha）將隨之而來。即使是無常的觀智（vipassanā ñāṇa），也極具效用。

《小辨析經》（Cūḷa-Vedalla Sutta）是對佛法疑問的解答。（此處，禪師簡述了這個故事。）當毗舍佉（Visākha）證得阿那含果（anāgāmin）後，他的諸根變得寧靜且平和。他的佛法成就已不適合這充滿感官欲樂的世間。通過觀照無常，煩惱逐漸減弱；達至厭離的智慧時，煩惱進一步削薄；最終完全斷除。因此，修行絕不會是徒勞無功的。唯有這種「藥方」能夠使人免於衰老、疾病與死亡的威脅。這是你唯一可以依靠的皈依處。若有生起（samudaya，即貪愛 taṇhā），苦（dukkha）將隨之而來。即使是無常的觀智（vipassanā ñāṇa），也極具效用。

《小結經》是對法義問題的回答。（這裡賽亞多簡要講述了這個故事）在成為阿那含（即維薩卡）之後，他的心力平靜安詳。他的法義成就並不適合這個感官世界。通過觀照無常，煩惱變得稀薄。到達厭離知見，它變得更薄。最後它被根除。因此，修行從不浪費。只有這種藥才能使人免於衰老、疾病和死亡的危險。這是你唯一可以依靠的避難所。如果你有集（taṇhā——貪欲），苦就會隨之而來。即使是無常知見（vipassanā ñāṇa）也相當有效。

What is sakkāya? It's only asking for sakkāya and not including the wrong view yet. It's the clinging of the 5‐khandhas. What are the 5‐khandhas? These are form aggregates, feeling aggregates, perception aggregates, fabrication aggregates and the consciousness aggregates. She answered it as the present 5‐khandhas. Still he did not believe it, because it could be answered by book knowledge. It's important for you all to understand that. This present 5- khandhas is sakkāya.

什麼是「有身」(sakkāya)？這裡僅提問「有身」本身，尚未涉及邪見（錯誤的觀點）。「有身見」指的是對五蘊的執取。那麼，什麼是五蘊（pañca-khandha）？即是色蘊、受蘊、想蘊、行蘊和識蘊。她回答說，這是指當下的五蘊。然而，他仍不相信，因為這個答案可能只是來自書本的知識。對你們所有人來說，理解這一點至關重要：當下的五蘊即是「有身」。

什麼是「有身見」(sakkāya)？這裡僅提問有身見本身，尚未涉及錯見（邪見，wrong view）。有身見指的是對五蘊的執取。那麼，什麼是五蘊（pañca-khandha）？即是色蘊、受蘊、想蘊、行蘊和識蘊。她回答說，這是指當下的五蘊。然而，他仍不相信，因為這個答案可能只是來自書本的知識。對你們所有人來說，理解這一點至關重要：當下的五蘊即是有身見（sakkāya）。

什麼是「我執」？它只是詢問「我執」，還沒有包括錯誤的觀點。它是對五蘊的執著。什麼是五蘊？這些是色蘊、受蘊、想蘊、行蘊和識蘊。她回答說是現在的五蘊。他仍然不相信，因為這可以通過書本知識回答。你們所有人都要明白這一點很重要。這個現在的五蘊就是「我執」。

What is the cause of sakkāya (khandhas)? It comes from craving (taṇhā), craving for sensual pleasure (kamma taṇhā), craving for becoming (bhava taṇhā) and craving for non‐becoming (vibhava taṇhā).The cause of mind‐body is coming from craving. Khandhas arise from taṇhā, upadhā and kamma. The main source is craving. Without taṇhā dying out and sakkāya khandha will exist. With the khandha the dangers of old age, sickness and death follow behind it. All those arise by the craving of becoming and surrounded by many kinds of dukkha. Because of the fish smell flies are coming. In the same way because of sakkāya (the 5‐khandhas) dangers are coming. By wind blow suffer from the danger of wind. Because of heat suffer from the danger of heat. The cause from wicked dhamma only brings wicked things. Only these are arising. If you can see the impermanence of sakkāya, you will transcend its empire. Sakkāya is the truth of dukkha. Seeing dukkha sacca and taṇhā samudaya must thin out. After thinning out taṇhā, dukkha become less and less. Someone with affection will encounter dukkha and hurt himself, with more affection more harmfulness. When sakkāya changes and samudaya also changes; then sorrow, grief and lamentation come in.

什麼是「有身」（五蘊）的因？其來源是貪愛（taṇhā），包括對感官欲樂的貪愛（kamma taṇhā欲貪、欲愛）、對存在的貪愛（bhava taṇhā有貪、有愛）以及對不存在的貪愛（vibhava taṇhā無有貪、無有愛）。名色的因緣來自於貪愛，五蘊（khandhas）由貪愛、執取（upadhā）和業（kamma）而生起。而其主要根源是貪愛。若無貪愛的滅盡，「有身」蘊便會持續存在。有了五蘊，老、病、死的危險便緊隨而至。所有這些皆因為「有」（bhava）的貪愛而生起，並伴隨著各種各樣的苦（dukkha）。

就像因魚腥味而吸引蒼蠅一樣，因有身見（五蘊）而招致危險；風吹而遭受風災之苦，因熱而受熱災之害。不善法的因緣只能帶來不善的果報，這些皆因此生起。若你能觀察到「有身」的無常，就能超越其掌控。有身見即是苦諦（dukkha sacca）。見苦諦時，貪愛集（taṇhā samudaya）便會漸漸減弱。隨著貪愛減少，苦也會越來越少。

有情執著便會遭遇苦，並傷害自己；執著越深，傷害越重。「有身」改變，集（samudaya）也隨之改變；於是悲傷、憂愁與哀嘆便隨之而來。

什麼是有身見（sakkāya）的因？其來源是貪愛（taṇhā），包括對感官欲樂的貪愛（kamma taṇhā）、對存在的貪愛（bhava taṇhā）以及對不存在的貪愛（vibhava taṇhā）。身心的因緣來自於貪愛，五蘊（khandhas）由貪愛、執取（upadhā）和業（kamma）而生起。而其主要根源是貪愛。若無貪愛滅除，有身見及五蘊便會持續存在。有了五蘊，老、病、死的危險便緊隨而至。所有這些皆因為「成有」（bhava）的貪愛而生起，並伴隨著各種各樣的苦（dukkha）。

就像因魚腥味而吸引蒼蠅一樣，因有身見（五蘊）而招致危險；風吹而遭受風災之苦，因熱而受熱災之害。不善法的因緣只能帶來不善的果報，這些皆因此生起。若你能觀察到有身見的無常，就能超越其掌控。有身見即是苦諦（dukkha sacca）。見苦諦時，貪愛集（taṇhā samudaya）便會漸漸減弱。隨著貪愛減少，苦也會越來越少。

有情執著便會遭遇苦，並傷害自己；執著越深，傷害越重。有身見（sakkāya）改變，集（samudaya）也隨之改變；於是悲傷、憂愁與哀嘆便隨之而來。

「我執」（khandhas）的因是什麼？它來自於貪欲（taṇhā），貪欲感官快樂（kamma taṇhā），貪欲成為（bhava taṇhā）和貪欲不成為（vibhava taṇhā）。心身的因來自於貪欲。五蘊從taṇhā、upadhā和kamma而生。主要來源是貪欲。沒有taṇhā的滅盡，「我執」五蘊就會存在。隨著五蘊，衰老、疾病和死亡的危險緊隨其後。所有這些都因成為的貪欲而生，並被各種苦所包圍。因為魚腥味，蒼蠅就來了。同樣，因為「我執」（五蘊），危險就來了。被風吹會遭受風的危險。因為熱而遭受熱的危險。邪惡法造成的因只帶來邪惡的事物。只有這些正在產生。如果你能看到「我執」的無常，你就會超越它的帝國。「我執」是苦的真相。看到苦諦和集諦必須變薄。在變薄taṇhā之後，苦會越來越少。一個有愛的人會遇到苦難並傷害自己，愛越多，傷害越大。當「我執」改變時，集也改變；然後悲傷、悲痛和哀嘆就來了。

Tell me the ending of sakkāya. If craving ends, it will end also. In short with the ending of samudaya and dukkha ends also. Taṇhā nirodho Nibbānaṁ appears—the cessation of craving is Nibbāna. The Buddha could enter into the Nibbānic state even during the Dhamma talk, within the period of in‐breath and out‐breath. He also started it from impermanence (arising and passing away) and instantly turned towards Nibbāna.

有身見（sakkāya）的終結是什麼？若貪愛（taṇhā）滅除，有身見也隨之滅除。簡而言之，隨著集（samudaya）的滅除，苦（dukkha）也會終結。貪愛的止息即是涅槃（taṇhā nirodho Nibbānaṁ）——貪愛的滅除便是涅槃的顯現。佛陀甚至能在說法期間，於一呼一吸之間入於涅槃的境界。他也是從觀照無常（生滅）開始，然後瞬間轉向涅槃的。

有身見（sakkāya）的終結是什麼？若貪愛（taṇhā）滅除，有身見也隨之滅除。簡而言之，隨著集（samudaya）的滅除，苦（dukkha）也會終結。貪愛的止息即是涅槃（taṇhā nirodho Nibbānaṁ）——貪愛的滅除便是涅槃的顯現。

佛陀甚至能在說法期間，于一呼一吸之間入於涅槃的境界。他也是從觀照無常（生滅）開始，然後瞬間轉向涅槃的。

如果貪欲結束了，「我執」也會結束。簡而言之，隨著集和苦的結束，它們也結束了。Taṇhā nirodho Nibbānaṁ 出現——貪欲的停止就是涅槃。佛陀甚至可以在法談期間，在吸氣和呼氣的期間進入涅槃狀態。他也是從無常（生滅）開始，瞬間轉向涅槃。

Tell me the practice to the ending of sakkāya. It's the Noble Eightfold Path. If not entered any of the Path yet it has to contemplate with the five path factors (i.e. sammā‐sati, sammā‐vāyāma, sammā‐samādhi, sammā‐diṭṭhi, sammā‐saṅkappa; right mindfulness, right effort, right concentration, right view, right intention; it's called pañca maggaṅga or kāraka maggaṅga (the working path factors).

通往有身見（sakkāya）終結的修行之道是八正道。若尚未證入任何道果，則需依五道支（pañca maggaṅga 或 kāraka maggaṅga，即「運作中的道支」）來觀照。這五道支包括：1. 正念（sammā-sati）2. 正精進（sammā-vāyāma）3. 正定（sammā-samādhi）4. 正見（sammā-diṭṭhi） 5. 正思惟（sammā-saṅkappa）。

通往有身見（sakkāya）終結的修行之道是八正道（Noble Eightfold Path）。若尚未證入任何道果，則需依五道支（pañca maggaṅga 或 kāraka maggaṅga，即「運作中的道支」）來觀修。這五道支包括：

這些道支共同運作，指引修行者觀照身心現象的無常、生起與滅去，逐步削弱並最終滅除貪愛與執著，達至苦的終結（dukkha nirodha）。

要終結「我執」的修行是八正道。如果還沒有進入任何一條道，就必須以五個道支（即正念、正精進、正定、正見、正思惟；稱為pañca maggaṅga 或 kāraka maggaṅga（工作的道支））來觀照。

After the first Path, proceed with the eight path factors (i.e. from sakādagamin to arahantship). Why these factors called maggaṅga (i.e., the five path factors)? That is because it cuts off defilement temporary. If it can cut off defilement, and then become the dhamma to Nibbāna. Just contemplate impermanence and without doing anything, you are temporary in Nibbāna. Dāna, sīla and samatha are supportive factors for the maggaṅga. They are decisive support condition (upanissāya paccayo) and maggaṅga is path condition (magga paccayo). (i.e. the far and near causes) The Noble Eightfold Path is sīla, samādhi and paññā. Paññā is the leading factor.

在證得第一道果（初果）之後，修行便繼續以八正道為指引，從斯陀含向阿羅漢果精進。為何這些因子被稱為道支（maggaṅga）？因為它們能暫時斷除煩惱。若能暫時斷除煩惱，這些道支便成為通往涅槃的法門。

只需觀照無常；即便什麼都不做，也能暫時處於涅槃的境界。布施（dāna）、持戒（sīla）和禪定（samatha）是支持道支運作的重要助緣。這些是決定性的助緣條件（upanissāya paccayo 親依止緣）；而道支本身是道的因緣條件（magga paccayo 道緣），分別代表遠因與近因。八正道的核心可分為三學：戒（sīla）、定（samādhi）與慧（paññā），其中慧（paññā）是引導修行的主導因素。

在證得第一道果（初果）之後，修行便繼續以八正道為指引，從斯陀含（sakādagamin）向阿羅漢果（arahantship）精進。為何這些道支被稱為道支（maggaṅga）？因為它們能暫時斷除煩惱。若能暫時斷除煩惱，這些道支便成為通往涅槃的法門。

只需觀照無常（impermanence），即便什麼都不做，也能暫時處於涅槃的境界。布施（dāna）、持戒（sīla）和禪定（samatha）是支持道支運作的重要助緣。這些是決定性的助緣條件（upanissāya paccayo），而道支本身是道的因緣條件（magga paccayo），分別代表遠因與近因。

八正道的核心可分為三學：戒（sīla）、定（samādhi）與慧（paññā），其中慧（paññā）是引導修行的主導因素。這三者密切協作，最終引導修行者徹底斷除煩惱，達至解脫與涅槃。

在第一條道之後，繼續以八正道因子（即從須陀洹到阿羅漢）。為什麼這些因子稱為maggaṅga（即五個道支）？因為它暫時切斷了煩惱。如果它能切斷煩惱，那麼它就成為通往涅槃的法。只要觀照無常，不做事，你就是暫時的涅槃。布施、持戒和禪定是maggaṅga的支持因素。它們是決定性的助緣（upanissāya paccayo），而maggaṅga是道緣（magga paccayo）。（即遠因和近因）八正道是戒、定、慧。慧是領導因素。

Tell me the clinging aggregates (upādānakkhandha). The 5‐khandhas are the objects of clinging.

Clinging and clinging khandhas are the same or separate? It's neither the same nor separate. How to understand it? For your clear understanding I have to come in. Khandhas exist by itself, as examples the khandhas of son and wife. If it's only sakkāya, then it becomes the sense objects and not the sense objects of clinging. The clinging from here goes to connect the other side of the khandhas and become the clinging khandhas. The other side is 5‐khandhas and this side is craving, and these two connect together become clinging khandhas. Without connection it is not. It's only contact with the sense object and the sense organ (ārammaṇa and ārammaṇika). The khandhas and taṇhā are not the same. People have craving become clinging khandhas. We can’t bear even mosquito bite. Therefore, it's connected. It's unbearable when it hurt our beloved khandhas. Khandhas are the place of clinging. Some people mix up with it and some are not. Noble persons (ariyas) are not in it. When we are happy or unhappy we connect it. They are connected as cause and effect relationship. They are different nature that not the same (khandha and taṇhā). For someone who connects these not separate.

執取與取蘊是相同還是分離的？它們既非完全相同，也非完全分離。為了更清楚地理解這一點，需要進一步說明。五蘊本身是獨立存在的。例如，兒子或妻子的五蘊是其自身的存在。如果僅僅是「有身」（sakkāya），那麼它僅是感官對象，而非執取的感官對象。執取從這一端（貪愛）連結到另一端的五蘊，於是成為取蘊。

〔如何理解這種連結？〕另一端是五蘊，這一端是貪愛（taṇhā）。兩者的連結構成了取蘊。若無此連結，五蘊僅是與感官對象（ārammaṇa所緣、目標）和感官器官（ārammaṇika能緣、能覺知的心）接觸，而非取蘊。五蘊與貪愛並不相同。然因貪愛，五蘊成為取蘊。例如，當我們對某事物有執著時，便無法容忍任何傷害，即便是微小如蚊子叮咬。因為這是對所愛之五蘊的連結與執著。

五蘊是執取的根據地。某些人與五蘊攪在一起，而某些人則沒有。聖者（ariyas）則不會陷於其中。當我們感到快樂或不快樂時，便與之產生連結。這種連結是因果關係的結合。五蘊與貪愛的性質不同，二者並非同一。但對於陷於執取的人來說，它們並非分離，而是緊密連結的。

什麼是取蘊（upādānakkhandha）？五蘊（pañca-khandha）是執取（clinging）的對象。

執取與取蘊是相同還是分離的？
它們既非完全相同，也非完全分離。為了更清楚地理解這一點，需要進一步說明。

五蘊本身是獨立存在的。例如，兒子或妻子的五蘊是其自身的存在。如果僅僅是有身見（sakkāya），那麼它僅是感官對象（sense objects），而非執取的感官對象（sense objects of clinging）。執取從這一端（貪愛）連結到另一端的五蘊，於是成為取蘊。

執著和執著蘊是相同還是分離的？既不相同也不分離。如何理解呢？為了讓你清楚地理解，我必須介入。五蘊獨立存在，例如兒子和妻子的五蘊。如果只是「我執」，那麼它就成為感官對象，而不是執著的感官對象。從這裡的執著連接到五蘊的另一邊，成為執著蘊。另一邊是五蘊，這邊是貪欲，這兩者連接在一起成為執著蘊。沒有連接就不是。它只是與感官對象和感官器官（ārammaṇa 和 ārammaṇika）接觸。五蘊和taṇhā並不相同。人們有貪欲成為執著蘊。我們甚至不能忍受蚊子叮咬。因此，它是連接的。當它傷害了我們心愛的五蘊時，這是不可忍受的。五蘊是執著的地方。有些人與之混淆，有些人則不然。聖者（ariyas）不在其中。當我們快樂或不快樂時，我們連接它。它們作為因果關係連接在一起。它們是不同的性質，不相同（五蘊和taṇhā）。對於那些將這些連接起來的人來說，它們不是分開的。

Tell me sakkāya diṭṭhi. No intellectual knowledge and not listening to ariya's dhamma and then take the khandhas as me. With knowledge only sakkāya and not becomes wrong view. The khandha is sakkāya and wrong view is interfering with it. It's difficult to dispel wrong view without listening to dhamma. Therefore the causes for becoming a sotāpanna are:

告訴我，什麼是「有身見」（sakkāya diṭṭhi）？有身見是未具備智慧且未聽聞聖者之法的人（無聞凡夫），將五蘊錯認為「我」或「我的」的錯誤見解。僅具備知識，五蘊僅是「有身」，而不至於形成邪見。五蘊本身是「有身」，但邪見則是對它的干擾與錯誤解讀。未聽聞正法，便難以破除邪見。因此，證得須陀洹（sotāpanna初果）的四個主要條件為：

1. 親近智者〔與有智慧的導師或善知識交往，從中學習正法。〕

3. 如理作意〔yoniso-manasikāra 對所學的佛法進行深思熟慮，以正確方式觀察和理解五蘊的本質。〕

4. 依法修行〔dhammānu dhammappaṭipatti, dhammānudhammappaṭipanna 法隨法行：按照佛法的指引實踐修行。〕

有身見是未具備智慧（intellectual knowledge）且未聽聞聖者（ariya）之法的人，將五蘊（khandhas）錯認為「我」或「我的」的錯誤見解。

僅具備知識，五蘊僅是有身見，而不至於形成錯見（wrong view）。
五蘊本身是有身見（sakkāya），但錯見則是對其的干擾與錯誤解讀。未聽聞正法（dhamma），便難以破除錯見。因此，證得須陀洹（sotāpanna）的四個主要條件為：

透過這四個條件，可逐步消除錯見，斷除對五蘊的執取，進而證得須陀洹果。

告訴我「我執見」。沒有智慧的知識，不聽聖者的法，然後把五蘊當成我。只有「我執」的知識，而不成為錯誤的觀點。五蘊是「我執」，錯誤的觀點干擾了它。沒有聽法，很難消除錯誤的觀點。因此，成為初果者的原因是：

Where is intellectual knowledge come from? From listening to the dhamma, fulfilling these four factors will realize the Dhamma. Every day in talk I had mentioned sakkāya diṭṭhi as the seed of hell. It's more dangerous than greed, anger, delusion, envy and avarice. If sakkāya diṭṭhi is eradicated; 1/4 of greed, anger and delusion are destroyed, including envy, avarice and whatever combined with it. If you don't want to fall into painful rebirths have to destroy it first. Even you don't fear other kilesas must fear this one. Dāna, sīla, samatha can lead someone to good rebirths, but later pull one downwards to painful rebirths by wrong views. If you are not destroyed it only temporary rising upwards.

智慧從何而來？智慧源於聆聽正法；圓滿具足這四個條件時，便能體證正法。在每日的法談中，我曾多次提到「有身見」（sakkāya diṭṭhi）是通向地獄的種子；比貪（lobha）、嗔（dosa）、癡（moha）、嫉妒（issā）與慳悋（macchariya）更為危險。

如果「有身見」被徹底根除；貪、嗔、癡將有四分之一被斷除；嫉妒、悋惜以及與之相隨的煩惱也會隨之削弱。若不希望墮入惡趣（痛苦的輪迴），首先必須摧毀「有身見」。即使對其他煩惱（kilesa）無所畏懼，你也必須畏懼這一個。

布施（dāna）、持戒（sīla）與禪定（samatha）確實能引導修行者到善趣（好的來生），但如果邪見未被斷除，最終仍會將人拉向痛苦的惡趣。因此，若不徹底斷除「有身見」，即使是上升至善趣，也僅是短暫的；終究仍會下墮入輪迴。

智慧（intellectual knowledge）從何而來？
智慧源於聆聽正法（dhamma）。當圓滿具足以下四個條件時，便能體證正法：

在每日的法談中，我曾多次提到有身見（sakkāya diṭṭhi）是通向地獄的種子，比貪（lobha）、嗔（dosa）、癡（moha）、嫉妒（issā）與悋惜（macchariya）更為危險。

為何有身見如此可怕？
若有身見（sakkāya diṭṭhi）被徹底根除：

若不希望墮入惡趣（痛苦的輪迴），首先必須摧毀有身見。即使對其他煩惱（kilesa）無所畏懼，也必須畏懼這一種，因它是輪迴的根本因緣。

布施（dāna）、持戒（sīla）與禪定（samatha）確實能引導修行者升至善趣（好的來生），但如果錯見（wrong view）未被斷除，最終仍會將人拉向痛苦的惡趣。因此，若不徹底斷除有身見，即使暫時上升，也僅是短暫的善趣，終究會下墮輪迴。

智慧的知識從哪裡來？來自於聽法，圓滿這四個因素就能體悟法。每天在談話中，我都提到「我執見」是地獄的種子。它比貪婪、憤怒、愚癡、嫉妒和貪婪更危險。如果「我執見」被根除；貪婪、憤怒、愚癡的四分之一就被摧毀了，包括嫉妒、貪婪和任何與之結合的東西。如果你不想墮入痛苦的重生，必須先摧毀它。即使你不害怕其他煩惱，也必須害怕這個。布施、持戒、禪定可以引導一個人到好的重生，但後來卻被錯誤的觀點拉到痛苦的重生。如果你沒有被摧毀，它只是暫時上升。

Nothing is more fearful than wrong view; because of this someone can kill one's own mother and father. The 5-heavy kammas come from it. In sotāpanna these kammas are never happened. People said they fear unwholesome dhammas. Don't be fear! If you destroy wrong view, no need to fear any unwholesome dhammas. It's leading other unwholesome dhammas and sending beings to the 8-great hells and 120-small hells. If you see sakkāya it dispels wrong view. Why? It becomes right view and the wrong view has to go away. Wrong view must exterminate by right view. Any illness has to be cured by its own medicine. Dāna, sīla and samatha can’t overcome it. It's better to do wholesome kammas after dispel wrong view, if not will fall downwards again. The Buddha preferred the kinds of dāna, sīla and samatha enrich with vipassanā. There are 8-kinds of dāna and the best one is enriched with vipassanā. (Mentioned in the Aṅguttaranikāya) Sakkāya diṭṭhi arises because of not knowing the reality. Therefore, knowing the differences clearly and then do the merits. As an example, you shoot a bird with a poison arrow and hit the skin only. It continues to fly as long as the poison not spread enough to the whole body, and then spread enough it will fall down. In the same way any merits done with wrong view going upward temporary and later pull downward by wrong view.

沒有什麼比錯誤的觀念更令人畏懼；因為它的緣故，有人甚至可能殺害自己的父母。
五種極重的業（五逆罪）由此而生。對於初果聖者（須陀洹）來說，這些業不會發生。人們說他們害怕不善法。不要害怕！如果你能摧毀錯誤的觀念，就不需要害怕任何不善法。錯誤的觀念會帶領其他不善法，並將眾生送往八大地獄和一百二十個小地獄。

如果你能正見「身見」（sakkāya），就能驅散錯誤的觀念。為什麼？
因為正見會取代錯誤的觀念，而錯誤的觀念必須消失。錯誤的觀念必須由正見徹底消滅。就像任何疾病都需要用對症的藥來治癒一樣，布施（dāna）、持戒（sīla）和止禪（samatha）無法克服錯誤的觀念。在消除錯誤觀念之後再行善業會更好，否則會再次墮落。

佛陀更推崇那些伴隨內觀（vipassanā）的布施、持戒和止禪。在《增支部》（Aṅguttaranikāya）中提到，布施有八種，最殊勝的是與內觀相結合的布施。

身見（sakkāya diṭṭhi）是因為不明白真實的本質而產生的。
因此，清楚了解差異後，再行善業。舉個例子：如果你用毒箭射中一隻鳥，只是刺破了它的皮膚，毒素還未完全擴散到全身，它仍能繼續飛行。然而，一旦毒素完全蔓延，鳥最終會墜落。同樣地，任何在錯誤觀念下所做的善業，只能暫時讓你向上提升，最終仍會被錯誤的觀念拉回向下墮落。

沒有什麼比錯誤的觀點更可怕了；正因為如此，有人可以殺死自己的父母。五種重罪都來自於此。在初果者中，這些罪業永遠不會發生。人們說他們害怕不善法。不要害怕！如果你摧毀了錯誤的觀點，就不需要害怕任何不善法。它正在引導其他不善法，並將眾生送入八大地獄和一百二十小地獄。如果你看到「我執」，它就會消除錯誤的觀點。為什麼？它成為正見，錯誤的觀點必須消失。錯誤的觀點必須被正見滅除。任何疾病都必須用自己的藥物來治愈。布施、持戒、禪定無法克服它。最好是在消除錯誤觀點後做善業，否則會再次下跌。佛陀更喜歡那些富含觀照的布施、持戒和禪定。有八種布施，最好的是一種是富含觀照的。（提到了《增支部》）

「我執見」的產生是因為不知道真相。因此，要清楚地知道差異，然後再做功德。例如，你用毒箭射鳥，只射中皮膚。只要毒藥沒有足夠地擴散到全身，它就會繼續飛行，然後足夠擴散，它就會掉下來。同樣，任何帶有錯誤觀點的功德暫時上升，後來被錯誤的觀點拉下來。

Why does sakkāya diṭṭhi arise? At the time of the Buddha there were noble beings. People had identity‐view because they didn't approach them and listened to their talks. Now a day people have this view because they don't have chance for hearing the Dhamma. Not hearing the Dhamma will never dispel this view. Nothing is more important than sakkāya diṭṭhi. When the 5‐khandhas arise and don't know become sakkāya diṭṭhi. For example, there is stiffness in the body. Take the air, wind element as I am in stiffness. Someone who knows, it's just the alteration of wind element. Don't mixed up with the I‐ness. Wind element is just only wind element. Heat and cold also become, "I am in cold.", "I am in hot." It's just heat elements. Someone has diarrhea, "I don't know what happen to me." Take water element as me. Take the 4-great elements as me. "My body is itchy." Not knowing the aggregates of feeling arising and passing away become identity‐view. "I forget." is making the I‐ness to the lost memory. "I want to sleep." makes the I‐ness to sloth and torpor, the aggregate of formation (saṅkhārakkhandha). "Don't test my mind." takes consciousness as me. Every time the phenomena of ultimate reality (paramattha dhamma) are arising become wrong view. How many times a day? Uncountable!

為什麼身見（sakkāya diṭṭhi）會生起？
在佛陀的時代，有聖者存在。然而，人們之所以會有身見，是因為他們沒有親近這些聖者，也沒有聆聽他們的教法。如今，人們之所以有身見，是因為他們沒有機會聽聞佛法。不聽聞佛法，身見永遠不會消除。沒有什麼比身見更重要的問題了。當五蘊（五蘊：色、受、想、行、識）生起時，若不明白其本質，就會形成身見。

舉例來說，身體感覺僵硬時，將風大元素（氣、風）錯認為「我」正在感覺僵硬。
若有人了解，它只是風大的變化，不要混淆為「我」的存在。風大只是風大而已。同樣，冷或熱的感覺會被認為是「我在冷」、「我在熱」，但這只是不過是火大的作用（冷熱元素）。有人腹瀉時會說：「我不知道自己怎麼了。」這是將水大元素（液態）認為是「我」。將四大元素（地、水、火、風）錯認為「我」，便成為身見。

例如，當身體癢時，未能認知感受蘊（vedanākkhandha）生起和滅去，就形成了身見。
「我忘記了」是將「我」的存在投射到記憶的喪失上。「我想睡覺」則將「我」的存在投射到懈怠與昏沉上，這是行蘊（saṅkhārakkhandha）的作用。「別挑戰我的心智」則將識蘊（viññāṇakkhandha）錯認為「我」。

每當究竟法（paramattha dhamma）的現象生起時，都可能形成錯誤的觀念。這樣的情況一天會發生多少次？無法計算！

為什麼「我執見」會產生？在佛陀時代，有聖者。人們有「我執見」是因為他們沒有接近他們並聽他們的談話。如今，人們有這種觀點是因為他們沒有機會聽法。不聽法永遠不會消除這種觀點。沒有什麼比「我執見」更重要了。當五蘊生起而不認識時，就成為「我執見」。例如，身體僵硬。把空氣、風元素當成我是僵硬的。知道的人，這只是風元素的變化。不要與「我」混淆。風元素只是風元素。熱和冷也成為，「我很冷。」，「我很熱。」這只是熱元素。有人腹瀉，「我不知道我發生了什麼。」把水元素當成我。把四大元素當成我。「我的身體癢。」不知道感受蘊的生滅，就成為「我執見」。「我忘了。」是把「我」與失去的記憶聯繫起來。「我想睡覺。」是把「我」與昏沉懈怠、行蘊聯繫起來。「不要考驗我的心。」是把意識當成我。每次究極真實現象（paramattha dhamma）出現時，就成為錯誤的觀點。一天有多少次？數不清！

Why there is no sakkāya diṭṭhi? Whatever arising, contemplate as this is not mine, not I am, not me, then dispel sakkāya diṭṭhi. Contemplate the arising of feeling, mind and mental states as impermanent, suffering, not‐self. Someone who had dispelled sakkāya diṭṭhi will not fall into the 4-painful rebirths.

為什麼沒有身見（sakkāya diṭṭhi）？
無論什麼現象生起，都應觀照為「這不是我的」、「這不是我」、「這不是我自己」，如此便能驅除身見。觀照感受（vedanā）、心（citta）和心所法（cetasika）的生起，了知其無常、苦、無我（anicca, dukkha, anattā）。

已經消除了身見的人，不會墮入四惡趣（四種痛苦的再生：地獄、畜生道、餓鬼道和阿修羅道）。

為什麼沒有「我執見」？無論什麼生起，都觀照為這不是我的，不是我，不是我，然後消除「我執見」。觀照感受、心和心態的生起是無常、苦、不我的。消除了「我執見」的人不會墮入四惡道。

What kind of dhamma can destroy sakkāya diṭṭhi? Developing the Noble Eightfold Path will overcome it. Are there any differences among them? Yes, they have. The differences are sīla, samādhi and paññā. (Explained the three sīlas) These are sīla maggaṅga (path factors of the precept). Why are there three differences in the samādhi factors? They can’t do the job separately. With the help of mindfulness (sati) and effort (viriya) samādhi develops. The commentary gave this example. How do you take (pluck) a flower, which you can’t reach out? One person (1^st) has to bend his waist and gives his back to another person (2^nd). This 2^nd person has to climb on his (1st) back. A 3^rd person standing beside the 1^st person and gives his shoulder for the 2^nd person to hold on it. In the same way in vipassanā the 1^st person bends his waist and back is liked viriya. The 3^rd person standing beside is similar to sati. Samādhi is like the 2^nd person who plucks the flower. Sati and viriya support samādhi. In vipassanā, not putting effort (viriya) and no mindfulness (sati) are impossible. In vipassanā, not putting effort (viriya) and no mindfulness (sati) are impossible. Only then samādhi can go straight towards the object. Wanting to develop samādhi don't let go of mindfulness and don't reduce effort. Only then samādhi can catch hold of impermanence. If you can’t discern impermanence, one of them is lacking for the mind going straight away towards the object. These 3-factors are important. Viriya is pushing from behind and sati is helping it to pluck there. It happens only by combining three together. If one of them is lacking, you must know the situation. If you can know and correct it, your samādhi will go towards the object of impermanence. Samādhi can’t see impermanence, only leading towards it. Can plunge the mind towards where one's need is samādhi. Only wisdom (ñāṇa) is seeing impermanence. It is also not seen by sati, only pointing towards it. Three of them combine together and point towards a sense‐object. They can’t see impermanence. You must know this point. It's important for the yogis. Samādhi only reaches to the flower. It can’t choose good or bad. Why is that? It's only pointing to an object. This one is impermanent (anicca) and conditioned phenomena (saṅkhāra). These are not concern with samādhi only helping the wisdom factors.

什麼樣的法能摧毀身見（sakkāya diṭṭhi）？
修習聖道八正道（Noble Eightfold Path）可以克服身見。這些八正道之間是否有差別？是的，它們確實有差別。這些差別分為戒（sīla）、**定（samādhi）和慧（paññā）**三部分。（以下解釋了三種戒）這些屬於戒道支（sīla maggaṅga）。

為什麼定的道支之間會有三種差別？
因為它們無法獨立運作。定的發展需要借助**正念（sati）和精進（viriya）**的支持。註解中提供了一個例子：

如何摘取一朵你無法觸及的花？
一個人（第一人）彎下腰，將背給另一個人（第二人）作為支撐。第二人爬到第一人的背上。而站在旁邊的第三人則提供肩膀，讓第二人可以抓住支撐。

在內觀（vipassanā）修習中，第一人彎下腰的動作就像精進（viriya）；站在旁邊的第三人類似於正念（sati）；而摘花的第二人則象徵正定（samādhi）。正念和精進支持正定。

在內觀中，沒有精進（viriya）和正念（sati）是無法進行的。
只有當三者結合時，正定才能專注於觀照的對象。想要發展正定，就不能放棄正念，也不能減少精進。只有如此，正定才能把握住無常。如果無法辨別無常，則是其中一個因素缺失，導致心無法直接專注於觀照對象。這三個因素非常重要。精進像是從後方推進，正念則幫助其到達對象，而正定則能直指對象。只有三者共同作用，正定才能達到目標。

正定無法直接看見無常，
它只是引導心靠近目標。真正看見無常的是智慧（ñāṇa）。正念本身也無法看見無常，它的作用是指向目標。這三者結合起來，指向目標物，但它們本身無法看見無常。這一點對修行者（yogis）非常重要。

正定就像摘到花，但無法辨別花的好壞。
為什麼會這樣？因為正定只是專注於對象。「這個是無常（anicca）」、「這是有為法（saṅkhāra）」，這些觀察與正定無關，而是正定協助智慧生起。

什麼樣的法可以摧毀「我執見」？修習八正道可以克服它。它們之間有什麼區別嗎？是的，他們有。差異在於戒、定、慧。（解釋了三種戒）這些是戒道支（戒的修行道）。為什麼定道支有三種差異？他們不能單獨工作。在正念（sati）和精進（viriya）的幫助下，定力得以發展。註解給出了這個例子。你是如何摘取你夠不到的花的？一個人（第一人）必須彎腰，把他的背給另一個人（第二人）。這個第二個人必須爬上他的（第一人）的背。第三個人站在第一個人旁邊，給第二個人肩膀讓他抓住。同樣，在觀禪中，第一個人彎腰，背部就像viriya。站在旁邊的第三個人類似於sati。定力就像摘花的第二個人。sati和viriya支持定力。在觀禪中，不努力（viriya）和不注意（sati）是不可能的。在觀禪中，不努力（viriya）和不注意（sati）是不可能的。只有這樣，定力才能直接朝向目標。想要發展定力，不要放鬆正念，不要減少努力。只有這樣，定力才能抓住無常。如果你不能辨別無常，其中之一就是心直接朝向目標而缺乏。這三個因素很重要。Viriya 從後面推，sati 幫助它在那裡摘取。只有三者結合才能發生。如果其中一個缺失，你必須知道情況。如果你能知道並糾正它，你的定力就會朝向無常的目標。定力不能看到無常，只能引導它。可以將心沉入需要的地方，這就是定力。只有智慧（ñāṇa）才能看到無常。sati 也看不到它，只能指向它。三者結合在一起，指向一個感官對象。他們看不到無常。你必須知道這一點。這對瑜伽士很重要。定力只能到達花。它不能選擇好壞。為什麼？它只是指向一個對象。這個是無常（anicca）和有為法（saṅkhāra）。這些與定力無關，只幫助智慧因素。

Tell me wisdom factors. It's Right View and Right Thought. Why these are together? The eyes are in good shape. But to choose a thing for good or bad, there need to be something to turn around the object to be observed. For example, you look at an object and see only this side. It can’t see the other side. For seeing the other side, you need to turn over the object. This side is like this and the other side is like that. Right Thought providing the view, the view of impermanence.

什麼是智慧（paññā）之道支？
智慧的道支是正見（Right View, sammā-diṭṭhi）和正思惟（Right Thought, sammā-saṅkappa）。

為什麼這兩者總是一起？
眼睛功能正常，但要分辨一件事物的好與壞，必須有某種作用來轉動觀察的對象。例如，你看著一個物體時，最初只能看到它的一面，而看不到另一面。為了看到另一面，你需要轉動這個物體。透過轉動，你會發現「這一面是這樣的，而另一面是那樣的」。

正思惟就像是幫助轉動物體的作用，它提供了觀點，幫助正見看清楚無常的本質。

告訴我智慧因素。是正見和正思惟。為什麼這些在一起？眼睛形狀良好。但是要選擇好壞的東西，需要有東西來轉動被觀察的物體。例如，你看一個物體，只看到這一面。它看不到另一面。要看到另一面，你需要翻轉物體。這一面是這樣的，另一面是那樣的。正思惟提供觀點，無常的觀點。

Wisdom is observing the object. Arising is something and passing away is another thing. Someone has to provide this for the seeing. Seeing only the arising and not the passing, and only the passing and not the arising, and then right thought is poor.

智慧是觀察對象的能力。
生起是一回事，滅去是另一回事。有人必須提供這種觀察能力，讓智慧能夠看見完整的過程。如果只看到生起而看不到滅去，或者只看到滅去而看不到生起，那麼正思惟（Right Thought, sammā-saṅkappa）就不足。

智慧是在觀察對象。生起是一回事，消滅是另一回事。必須有人提供這個才能看到。只看到生起而不看到消滅，只看到消滅而不看到生起，那麼正思惟就很差。

Sammā is right and saṅkappa is thinking (turning around) or providing the view. The example I want to give is: using the power glasses for the poor eye sight. In this way will see like a young boy, will see clearly with the help of the glasses. Without the glasses you can see but not clear. Here the eyes are sammā‐diṭṭhi and the glasses are right thought. In this way can see the whole process. If you can’t see clear, then helping with right thought. It means vitakka, and it gives strength for the contemplation. Therefore samādhi and paññā factors need helps.

「正思惟」（sammā-saṅkappa）的意思是什麼？
「Sammā」是「正確」，而「saṅkappa」是「思考」（或「轉動觀點」），也就是提供一個清晰的觀察角度。

我想舉一個例子：
就像為視力不佳的人戴上一副矯正眼鏡。透過眼鏡的幫助，他能像年輕人一樣清楚地看見事物。沒有眼鏡，他仍然能看到，但不清晰。在這個例子中，眼睛代表正見（sammā-diṭṭhi），而眼鏡則代表正思惟（sammā-saṅkappa）。通過眼鏡的幫助，就能看清整個過程。如果視線模糊，就需要正思惟的幫助。

正思惟的作用是什麼？
正思惟意指「尋」（vitakka），它能為觀照提供力量。因此，正定（samādhi）和智慧（paññā）這兩個道支都需要正思惟的支持。

Sammā 是正確的，saṅkappa 是思考（轉動）或提供觀點。我想舉的例子是：用強光眼鏡為視力差的人。這樣就能像年輕人一樣看得清楚，在眼鏡的幫助下看得清楚。沒有眼鏡，你可以看到，但不清楚。這裡眼睛是正見，眼鏡是正思惟。這樣就能看到整個過程。如果你看不清楚，那麼就要借助正思惟。這意味著vitakka，它為觀照提供了力量。因此，定力和慧力需要幫助。

Then why sīla factors have 3-diffenent nature. If one of them exists, other two are not included. Right speech and right action each do its own different jobs. Therefore, one can’t help the other during its performance. They have different actions (kamma). Because of their abstaining, they have the same name as sīla but different in jobs. For the yogi who is practicing, sometimes with 5‐factors and sometimes with 6‐factors. Samādhi and paññā can be come in together. But sīla can’t come in together, and can’t help each other. During vipassanā contemplation they can’t include. If one is included the other are not. When are they coming together? It is at the time of inclining towards Nibbāna element. It's not never coming together. During meditation you keep the sīla only. Unstable sīla is one of the reasons that cannot come together. Not become right view that sīla is unstable. Right view develops vipassanā. Someone has wrong view can’t rely on sīla and easy to break it. Monks who had sīlas but they couldn't dispel wrong view were born as nāga (a type of magical snake) and louse (the 1^st one was from the Buddha Kassapa's time and the 2^nd one was during the Buddha Gautama). Freedom from the 4‐painful rebirths is by destroying wrong view. It's the seed of hell which I mention to you every day, it is becoming clear.

為什麼戒（sīla）的道支具有三種不同的特性？
因為當其中一個存在時，其餘兩個不包含在內。正語（Right Speech, sammā-vācā）和正業（Right Action, sammā-kammanta）各自執行不同的任務，因此在其作用發揮時，無法彼此幫助。它們具有不同的業（kamma），但由於它們都屬於「止惡」（abstaining）的行為，因此被統稱為戒（sīla），儘管在功能上有差異。

修行者（yogis）在實踐時的狀況：
修行者有時以五個道支進行修習，有時以六個道支進行修習。正定（samādhi）和智慧（paññā）可以同時運作，但戒的道支無法同時存在，也無法互相幫助。在內觀（vipassanā）觀照期間，戒的道支不能同時包含：當一個戒的道支生起時，其餘的則不會生起。

什麼時候戒的道支會同時存在？
它們會在傾向於涅槃（Nibbāna）元素時同時生起，但這並非意味它們永遠無法同時運作。在冥想期間，你僅保持戒，但不穩定的戒是它們無法同時生起的原因之一。不穩定的戒無法成為正見（Right View, sammā-diṭṭhi），而正見則能發展內觀。如果一個人持有邪見（wrong view），就無法依賴戒，並且很容易破戒。

關於戒與錯誤觀念的例子：
一些比丘雖然持有戒律，但因未能消除錯見（wrong view），因此墮入畜生道。例如，一位比丘在迦葉佛（Kassapa Buddha）的時代，因持戒而轉生為一條那伽（Nāga，神蛇）；另一位在釋迦牟尼佛（Gautama Buddha）的時代，因持戒而轉生為一隻虱子。

消除錯見的必要性：
脫離四惡趣（地獄、畜生道、餓鬼道和阿修羅道）的方法在於消除錯見。錯見是地獄的種子，我每天提到這點，現在應該更清楚了。

那麼為什麼戒道支有三個不同的性質？如果其中一個存在，其他兩個就不包括在內。正語和正業各自分別做不同的工作。因此，一個人在執行過程中不能幫助另一個。他們有不同的行為（kamma）。由於他們的戒除，他們有相同的戒名，但在工作上不同。對於修行的瑜伽士來說，有時有五個因素，有時有六個因素。定力和慧力可以一起出現。但是戒律不能一起出現，也不能互相幫助。在觀禪中，它們不能包含。如果其中一個包含，其他就不包含。他們什麼時候會聚在一起？是在傾向於涅槃元素的時候。它不是永遠不會聚在一起。在冥想中，你只保持戒律。不穩定的戒律是不能聚在一起的原因之一。沒有成為正見，戒律是不穩定的。正見發展觀照。有人有錯誤的觀點，不能依靠戒律，很容易破戒。有戒律的僧人不能消除錯誤的觀點，就出生為那伽（一種神奇的蛇）和蝨子（第一個是佛陀卡沙帕時代，第二個是佛陀喬達摩時代）。從四惡道中解脫是通過摧毀錯誤的觀點。這是地獄的種子，我每天都提到你，它變得清晰了。

If you can get rid of sakkāya diṭṭhi, sassata and uccheda diṭṭhis also gone. Both of them originate from this one. Only diṭṭhi dies out that you realize the First Path (magga). Diṭṭhi nirodho Nibbānaṃ—Cessation of wrong view is Nibbāna. After it had gone there are no dhammas can prevent or hinder for the higher Paths. The Dhamma will lead onwards. One also wants to continue. After destroyed wrong view no need to teach him for the higher Paths. The Buddha only taught the 4-causes for stream entering (sotāpanna) and not for the higher Paths. After diṭṭhi is gone and doubt also. Therefore, basically preventing all the Paths is diṭṭhi. After destroyed diṭṭhi no one will continue for more then seven life times. It's easy to dispel diṭṭhi. Every time seeing paramattha dhamma (conditioned phenomena) contemplate as this is not mine, not I am and not myself. Contemplate as impermanent nature.

若能斷除身見（sakkāya diṭṭhi），常見（sassata diṭṭhi）與斷見（uccheda diṭṭhi）也會隨之消失。
這兩種錯見皆源於身見。只有斷除錯見（diṭṭhi），才能證得初道（First Path, magga）。如《法句經》中所述：「diṭṭhi nirodho Nibbānaṃ」——錯見的滅除即是涅槃。

當錯見消失後，沒有任何法可以阻礙或妨礙更高的聖道（Paths）。
此時，法（Dhamma）將自然引領修行者向前邁進，而修行者自己也會願意繼續精進。在錯見被消滅之後，無需再為他教導如何證得更高的聖道。

佛陀的教導重點：
佛陀只教授證得須陀洹（stream-enterer, sotāpanna）的四因，並未特別針對更高聖道提供教導。因為一旦錯見（diṭṭhi）被斷除，疑惑（vicikicchā）也隨之消失。

錯見是阻礙所有聖道的根本障礙。
在斷除錯見之後，修行者將不會再輪迴超過七世。

如何斷除錯見？
每次觀照究竟法（paramattha dhamma，條件生滅法）時，應如實觀察：
「這不是我的，這不是我，我不是這個。」
並觀照其無常的本質（impermanent nature）。

如果你能擺脫「我執見」，常住見和斷滅見也會消失。這兩個都源於這個。只有滅盡了「我執見」，你才能實現第一道（magga）。Diṭṭhi nirodho Nibbānaṃ——錯誤觀點的停止就是涅槃。之後，沒有法可以阻止或阻礙更高的道。法會繼續引導。一個人也想繼續。摧毀了錯誤的觀點後，不需要教他更高的道。佛陀只教了四個進入初果（sotāpanna）的原因，而不是更高的道。滅盡了「我執見」後，疑惑也消失了。因此，基本上阻止所有道的是「我執見」。滅盡了「我執見」後，沒有人會繼續超過七世。消除「我執見」很容易。每次看到paramattha dhamma（有為法），都觀照為這不是我的，不是我，不是我自己。觀照為無常的性質。

Where is wrong view stuck in? It pierced inside of each 5‐khandhas as latent defilement (anusaya kilesa). If you see the impermanence of any khandha and it can’t come in. As an example; the dukkha vedanā that you are in pain for a long time happens because you can’t see the impermanence or cut through the continuity (santati). You take the khandhas as permanence and it comes in. If you can observe the impermanence in details and it will nearly fall away. Seeing it as now arising and now passing away, diṭṭhi cannot come in. Seeing the impermanence without a gap is very important. If not, diṭṭhi will come in. Therefore, I am asking you that do you see impermanence more and more. What do you think why I am asking at you? I am worry that diṭṭhi will come in. If you discern anicca such as you can’t put the tip of a needle inside the whole body. Then diṭṭhi cannot come in. If you see this way, it becomes weak and becomes right view. By its nature the body is packing with impermanence and without gaps. In a second, the mind is arising and passing away at the speed of 10¹³ times (hundred thousand billion times). So it's without a gap. Form is at the speed of 5 × 10¹¹ times/sec. (five thousand billion times). If wrong view has the strength impermanence will become intermittently. If right view has the strength impermanence becomes more accelerated. They are combating each other. Don't think what's happening to me today. It was influenced by diṭṭhi. If diṭṭhi is too strong even can’t see it. If right view is too strong even in the beginning of sitting can see it. May be you want to ask me: “with only to discern the speed of impermanence in 10¹³ and 5 × 10¹¹ times/sec, can someone realize Nibbāna?” You can realize Nibbāna without this kind of rate. It's depended on your own power of discernment. Why? These were the view of someone who had finished the path.

錯見（diṭṭhi）是執著於哪裡？
它深深地滲透於五蘊（5-khandhas）之中，作為隱伏的煩惱（anusaya kilesa）存在。如果你能觀察到任何一蘊的無常，錯見就無法進入。

例如：
長期的苦受（dukkha vedanā）之所以持續，是因為你無法看到它的無常或切斷它的連續性（santati）。你將五蘊誤認為是恆常的，錯見因此而入侵。如果你能詳細地觀察到無常，它幾乎會自行消失。當你看到「當下生起，當下滅去」時，錯見無法進入。持續無間斷地觀察無常是非常重要的，否則錯見就會再次進入。

因此，我一直問你是否看到越來越多的無常。
你知道為什麼我這麼問嗎？因為我擔心錯見會進入。假如你能夠如實觀察無常，例如整個身體沒有一點點間隙容得下一根針尖，那麼錯見就無法進入。若能如此觀察，錯見會變弱，並轉為正見（Right View, sammā-diṭṭhi）。

實相的本質：
身體的本質是充滿無常且毫無間隙。在一秒鐘內，心的生滅速度為每秒 1013 次（十萬億次）；而色法（form）的生滅速度則為每秒 5 × 1011 次（五千億次）。

錯見與正見的對抗：
當錯見有力量時，無常的觀察會變得斷斷續續；當正見有力量時，無常的觀察會更加快速和明確。它們彼此相抗衡。不要想「今天我的狀態怎麼了？」這是被錯見所影響的表現。如果錯見太強，你甚至無法察覺它的存在；但如果正見很強，即使在禪坐剛開始時，你也能立即看見無常。

可能的疑問：
你可能會問：「是否僅僅通過察覺到無常以每秒 1013 次和 5 × 1011 次的速度生滅，就能證得涅槃？」答案是：即使沒有以這種速度察覺，你也可以證得涅槃。這取決於你自身的觀察力（power of discernment）。為什麼？因為這種觀點是已經完成聖道的修行者所擁有的。

錯誤的觀點藏在哪裡？它作為潛伏的煩惱（anusaya kilesa）刺入每個五蘊的內部。如果你看到任何五蘊的無常，它就無法進入。例如；你長時間處於痛苦的苦受，是因為你不能看到無常或切斷連續性（santati）。你把五蘊當成永恆，它就進來了。如果你能詳細觀察無常，它幾乎會消失。把它看作現在生起現在消滅，diṭṭhi就不能進來。無間隙地看到無常很重要。否則，diṭṭhi就會進來。因此，我問你是否越來越看到無常。你認為我為什麼問你？我擔心diṭṭhi會進來。如果你像不能把針尖插入整個身體一樣辨別無常。那麼diṭṭhi就不能進來。如果你這樣看，它就會變弱，成為正見。就其本質而言，身體充滿了無常，沒有間隙。一秒鐘內，心以10^13次（千億次）的速度生滅。所以它是沒有間隙的。形式是以5×10^11次/秒（五千億次）的速度。如果錯誤的觀點有力量，無常就會變得斷斷續續。如果正見有力量，無常就會變得更加加速。他們在互相戰鬥。不要想今天發生了什麼。這是受diṭṭhi影響的。如果diṭṭhi太強，甚至看不見。如果正見太強，即使在坐禪開始時也能看到它。也許你想問我：「只分辨10^13和5×10^11次/秒的無常速度，一個人能實現涅槃嗎？」你可以不以這種速度實現涅槃。這取決於你自己的辨識力。為什麼？這些是已經完成道的人的觀點。

They talked about it by their own discernment. It's not for the one who is still in practice. Discernment comes by one's own right view. These were the discernment of arahants. With one's own discernment will realize the path. If you ask can other discern in billion times. Again, the answer is it's the view of completion. How can it be the same, the views of worldlings and the noble ones? Why? We have a lot of defilement come in, therefore a lot of life continuum (bhavaṅga cittas) between the processes. The Buddha's discernment had only 2-bhavaṅga cittas between. Sāriputta's discernment had only 16-bhavaṅga cittas between. Our discernments have many bhavaṅga cittas between for each seeing. Bhavaṅga cittas are not the problem, because not kilesa—cittas. If kilesa comes in it will become problem. Therefore, in the Aṅguttara Nikāya, the Buddha said that if kilesa not came in between, practicing in the morning and would realize in the evening. Not mentioned about the bhavaṅga citta. Bhavaṅga cittas are normal and the law of dhamma. The numbers of bhavaṅga cittas are depending on the root of the mind (hetu dhamma).

他們依自己的洞察力談論此事。這不適合仍在修行中的人。洞察力源自於正確的見解，這是阿羅漢們的洞察。憑藉自身的洞察力，便能體悟到這條道路。如果你問，其他人能在數十億次中也有同樣的洞察嗎？答案仍是：這是一種圓滿的見解。世俗凡夫與聖者的見解怎麼會相同呢？為什麼？因為我們內心充滿了煩惱，因此在每一過程之間存在大量的生命流（有分心，bhavaṅga citta）。佛陀的洞察力在過程之間僅有兩個有分心。舍利弗尊者的洞察力僅有十六個有分心。而我們的洞察力，每次見到事物時，都有許多有分心在過程之間。

然而，有分心本身並不是問題，因為它們並非煩惱心（kilesa-citta）。真正的問題在於煩惱若進入其中，就會帶來障礙。因此，在《增支部》（Aṅguttara Nikāya）中，佛陀說，如果煩惱沒有在過程之間生起，早晨修行，晚上就能證悟。這並未提及有分心，因為有分心是正常的，且是法的自然法則。有分心的數量取決於心的根本（hetu dhamma）。

他們根據自己的洞察力談論它。這不是針對仍在修行的人。洞察力來自於自己的正見。這些是阿羅漢的洞察力。憑藉自己的洞察力，就能實現道。如果你問別人是否能在十億次中洞察。同樣，答案是這是完成的觀點。世俗人和聖者的觀點怎麼能一樣呢？為什麼？我們有很多煩惱進來，因此過程之間有很多生命流（bhavaṅga cittas）。佛陀的洞察力之間只有2個bhavaṅga cittas。舍利弗的洞察力之間只有16個bhavaṅga cittas。我們的洞察力之間有很多bhavaṅga cittas。Bhavaṅga cittas 不是問題，因為不是kilesa-cittas。如果kilesa進來，就會成為問題。因此，在《增支部》中，佛陀說，如果kilesa中間沒有進來，早上修行，晚上就會證悟。沒有提到bhavaṅga citta。Bhavaṅga cittas 是正常的，是法義。bhavaṅga cittas 的數量取決於心的根源（hetu dhamma）。

The Noble Eightfold Path is the middle way. We had never been on the middle way in the whole round of rebirths (Saṁsāra). If we had been, would never return. On the path samādhi is important.

「聖道八支」即是中道。在整個輪迴（生死輪轉，Saṁsāra）的過程中，我們從未真正踏上中道。如果我們曾經踏上過，就不會再回來了。在修道過程中，定（samādhi）是非常重要的。

八正道是中道。我們在整個生死輪迴中從未走過中道。如果我們曾經走過，就不會再回來了。在道上，定很重要。

What is samādhi? It's called single-minded (ekaggatā citta). It can take one object. What is one object? If on feeling and it’s only feeling, on the mind and it’s only the mind and not all together. Pointing towards on an object and it's called the mind is in singleness (ekaggatā). Concentrating on an object is ekaggatā. If you can concentrate on an object defilement can be overcome.

什麼是「定」（samādhi）？ 它被稱為心的一境性（ekaggatā citta），即心專注於一個目標（所緣）。什麼是一個目標呢？如果專注於「受」，就只有「受」；專注於「心」，就只有「心」，而不會摻雜其他的事物。當心專注於一個目標時，這就稱為「心的一境性」。專注於一個目標，即是「一境性」（ekaggatā）。如果能夠專注於一個目標，就能克服煩惱。

什麼是定？它被稱為心一境性（ekaggatā citta）。它可以拿一個對象。什麼是一個對象？如果在感受上，就只有感受，在心上，就只有心，而不是全部。指向一個對象，它被稱為心在一境性。專注於一個對象是ekaggatā。如果你能專注於一個對象，煩惱就可以被克服。

What is the object of samādhi? It's the 4-Satipaṭṭhāna, contemplation on the body, feeling, mind and dhamma. Samādhi follows sati towards an object. If it's on feeling, it will fall on feeling straight away. In this way know about feeling. If singleness is on the mind and sati fall on it. Singleness must work with the Satipaṭṭhāna objects. The sign of samādhi is the body disappeared and knowing the feeling or mind etc. As examples, in the contemplation of feeling it just falls on feeling, and on the mind and it just falls on the mind. Then it becomes the sign of Satipaṭṭhāna. If discern impermanence, it's also the sign (nimitta). Sati fall on the object and its permanent sign disappeared and impermanent sign appeared in the mind also the sign of Satipaṭṭhāna. By seeing the impermanent sign appeared, the form and shape of man or woman is disappeared. Therefore, by seeing the sign of impermanence is the sign of Satipaṭṭhāna. Can it be by itself alone leads to realization? It must include the other member of Satipaṭṭhāna. It's effort (viriya). By putting effort towards the object the permanent sign disappears and sati—paññā see the sign of impermanence. This seeing is helping by effort. Viriya and samādhi are the factors of samādhi. Sati and paññā are the factors of discernment (wisdom). Its qualities we are talking in different ways and in discerning anicca all factors are there. Can it be realized Nibbāna in this way? It needs to be contemplating for many times (bhāvetabba). Why? Kilesa impurities are like a copper bowl, it can be shone only by polishing. From births we had impurities with us like the copper bowl. By not doing the Satipaṭṭhāna practice, stillness of practice and not putting effort for practice, then the mind becomes more and more defiled like the bowl. To do this kind of task, you have to meet a teacher and has the kind of ear to listen to the Dhamma. From the days of birth, we are grown up with craving mother and ignorance father. We are grown up on their hands and care. They are very worry that we realize the Path and Fruit and liberate from their hands. Ignorance covers up the Four Noble Truth and craving teaches us for affection to mother, sons and properties. We are doing things what they want us to do.

什麼是「定」的目標？
那便是「四念住」（Satipaṭṭhāna）：觀身、觀受、觀心、觀法。定跟隨著「念」（sati）專注於所緣（目標、對象）。若專注於「受」，心便直接落在「受」上，從而知曉「受」的本質；若專注於「心」，心便直接落在「心」上。心的一境性 必須配合「四念住」的所緣。

定的徵兆是什麼？
身體的感覺消失，只剩下對「受」或「心」的覺知。例如，在觀「受」時，心只落在「受」上；觀「心」時，心只落在「心」上。這便成為「四念住」的徵兆。若能洞察無常，這也是一種「徵兆」（nimitta）。當「念」（sati）專注於所緣時，原本認為「常」的徵兆會消失，而「無常」的徵兆便會顯現在心中，這也是「四念住」的徵兆。當無常的徵兆顯現時，男女的外形與表象也會隨之消失。因此，見到「無常」的徵兆，就是「四念住」的徵兆。

這樣是否能單獨導向證悟？
不行，必須配合「四念住」的其他要素，那便是「精進」（viriya）。透過精進地專注於所緣，原本認為「常」的徵兆會消失，而「念」與「慧」（sati-paññā）便能見到「無常」的徵兆。這種見到的過程是由「精進」所助成的。精進（viriya）和定（samādhi） 是「定」的因素，而念（sati）和慧（paññā） 是「智慧」的因素。這些特質雖然用不同的方式來解釋，但在洞察無常時，所有因素都會同時具足。

這樣是否能證得涅槃？
必須反覆多次地觀照修習（bhāvetabba）。為什麼呢？因為煩惱（kilesa）如同一只被塵垢蒙蔽的銅碗，唯有不斷地擦拭才能顯出光澤。自無量生以來，我們的心如同這只銅碗一樣，被煩惱覆蓋。若不修習「四念住」、不修習心的一境性、且不努力精進修行，那麼心便會越來越被煩惱污染，像那只蒙塵的銅碗一樣。

要成就這樣的修行，必須遇到善知識，並具備能聆聽佛法的耳根。
自出生以來，我們便在「渴愛之母」與「無明之父」的懷抱中成長，受他們的照顧與支配。他們非常擔憂我們證悟道果，從而解脫他們的掌控。無明掩蓋了「四聖諦」，而渴愛則教導我們對母親、子女和財物產生執著與依戀。我們所做的一切，都是順應他們的意願。

什麼是定的對象？是四念處，觀照身、受、心、法。定隨著念指向一個對象。如果在感受上，它會直接落在感受上。這樣就知道感受。如果一境性在心上，念落於其上。一境性必須與四念處對象一起工作。定的徵兆是身體消失，知道感受或心等。例如，在觀照感受時，它只是落在感受上，在心上，它只是落在心上。然後它成為四念處的徵兆。如果辨別無常，也是徵兆（nimitta）。念落在對象上，它的恆常徵兆消失，無常徵兆出現在心中，也是四念處的徵兆。通過看到無常的徵兆，男人或女人的形式和形狀消失了。因此，通過看到無常的徵兆是四念處的徵兆。它能單獨導致覺悟嗎？它必須包括四念處的其他成員。是精進（viriya）。通過對對象努力，恆常的徵兆消失，念和慧看到無常的徵兆。這種見解是通過努力幫助的。Viriya 和 samādhi 是定的因素。Sati 和 paññā 是辨別（智慧）的因素。它的品質我們用不同的方式來談論，在辨別無常中，所有的因素都在那裡。這樣能實現涅槃嗎？需要多次觀照（bhāvetabba）。為什麼？煩惱就像銅碗，只能通過拋光來發光。從出生起，我們就有像銅碗一樣的雜質。如果不做四念處修行，不專一修行，不努力修行，那麼心就會變得越來越污濁，就像碗一樣。要完成這種任務，你必須遇到一位老師，並且有耳朵聽法。從出生之日起，我們就長大在貪婪的母親和無明的父親身邊。我們是在他們的手中長大的，受到他們的照顧。他們非常擔心我們實現道果，從他們手中解脫。無明遮蔽了四聖諦，貪欲教導我們對母親、兒子和財產的愛慕。我們正在做他們想讓我們做的事情。

So impurities pile up every day. How long it had been? In the whole round of existence it had not been polished before. Between them we also have body guards of wrong view. Diṭṭhi always control us and tell us this is your dad and this is your mom. Normally we leave it and never wash and polish it. So it piles up with impurities. This is the reason we can’t realize Nibbāna. The volume of ignorance, craving and diṭṭhi are increasing. Therefore, it needs to contemplate for many times. By polishing again and again the copper bowl which we left for a long time is becoming shining. Must contemplate for many times and put continuous effort. Contemplate continuously decrease ignorance, craving and diṭṭhi. For insight knowledge to contemplate again and again is needed and not for Path Knowledge. Path Knowledge sees Nibbāna once only. Even though Path Knowledge arises only once; it's similar to cross a river by a boat. The boat—man puts the loads in a boat and rows it to the other shore. The boat is doing 4-jobs. 1. Leaving this shore. 2. Arriving at the other shore. 3. Carrying the loads. 4. Crossing the water. In the same way, the boat liked the Path is crossing the water of defilement only once. Leaving this shore of sakkāya diṭṭhi and arriving at the other shore of Nibbāna is also the boat or the Path. The boat is also carrying the loads of khandhas. Path Knowledge happens once and finishes 4-jobs. From the impermanence of khandhas it sees the permanence of Nibbāna. Cutting through defilement is the Path and crossing towards Nibbāna, which is without dukkha khandhas is also the Path.

因此，煩惱與污染日積月累。 這種積累到底有多久了呢？自整個輪迴（saṁsāra）以來，這顆心從未被真正清洗與擦拭過。在這其中，還有「邪見」（diṭṭhi）這道護衛，時時控制著我們，告訴我們「這是你的父親，這是你的母親」。我們通常放任不管，從未認真去清洗與擦拭它，結果這顆心堆積了無數的污染與塵垢。這就是我們無法證悟涅槃的原因——無明、渴愛與邪見的分量越來越重。

因此，必須反覆地觀照。
不斷擦拭那只被長久遺忘的銅碗，它才會逐漸變得光亮。必須持續不斷地觀照，精進努力，才能逐漸減少無明、渴愛與邪見。要達到「內觀智」（vipassanā-ñāṇa），必須反覆觀照；但要達到「道智」（magga-ñāṇa），則不需要如此反覆。道智見到涅槃，僅僅一次而已。

即使道智只生起一次，這過程就如同划船渡河一般：
船夫將船上的重載（khandhas，五蘊）劃向彼岸。這條船（道智）同時完成四件事：

同樣地，這條船——也就是「道」（magga）——僅僅一次橫渡煩惱的河水，便完成了任務。從「此岸」的身見（sakkāya diṭṭhi）離開，抵達「彼岸」的涅槃，這條船便是「道」。同時，這條船還承載著五蘊的重載。道智的生起僅一次，但完成了四個任務。

從五蘊的無常中，道智見到涅槃的常住。
切斷煩惱的過程便是「道」，跨越至涅槃——一個沒有「苦蘊」（dukkha-khandhas）的境界——這同樣也是「道」。

所以雜質每天都在堆積。已經有多久了？在整個存在輪迴中，它從未被拋光過。在他們之間，我們還有錯誤觀點的保鏢。diṭṭhi 總是控制我們，告訴我們這是你的爸爸，這是你的媽媽。通常我們放任它，從不清洗和拋光。所以它堆積了雜質。這就是我們無法實現涅槃的原因。無明、貪欲和diṭṭhi的數量正在增加。因此，需要多次觀照。通過反復拋光我們長時間留下的銅碗，它變得閃亮。必須多次觀照，不斷努力。不斷觀照減少無明、貪欲和diṭṭhi。對於洞見智，需要反復觀照，而不是道智。道智只看涅槃一次。即使道智只出現一次；它就像乘船過河一樣。船夫把貨物放在船上，划到對岸。船在做4項工作。1. 離開這個岸。2. 到達彼岸。3. 攜帶負載。4. 過水。同樣，像道一樣的船只過一次煩惱之水。離開「我執見」的岸，到達涅槃的彼岸，也是船或道。船也載著五蘊的負擔。道智發生一次，完成四項工作。從五蘊的無常中，它看到涅槃的永恆。斬斷煩惱是道，走向無苦蘊的涅槃也是道。

During the practice, one—pointedness is important, and also the sign of Satipaṭṭhāna. The helping of effort is also important. All these things happen one time is not enough. It needs to contemplate many times. The Buddha emphasized this point by giving the simile of the mother hen and the eggs. The hen has three duties to do. You also have the three duties of working with anicca, dukkha and anatta. Without these duties, all the eggs become spoiled and your knowledge becomes blunted. With continuous contemplation the shells of ignorance become thinner. Liquid of craving become dried up. The knowledge of spiked claws (the chicks inside the eggs) becomes sharper. You must spread your body of contemplation on the eggs of impermanence. Only kilesa liquid dries up and the shells of ignorance become thinner. The spiked claws become sharp; the chicks can kick the shells from inside and hatch out. It was like the hen, you have to sit on the eggs very often. If not, it's impossible. Light appears means realize Nibbāna. When the kilesa liquid dry up and the shells of ignorance thin out will see the light. The spiked claws which are similar to knowledge become sharp. The Buddha said that the one who contemplated would destroy the taints (āsavas). With kilesa the mind can’t penetrate. Even kilesa itself is inconstant. It has the power of repetition condition (āsevana—paccaya). Therefore, the mind can’t penetrate. When you go back home observe the body, don't see it as a lump of form. Contemplate feeling, the mind, and if you know how to do it, the form will disappear. If you can’t, the form of hand, feet, hair... etc, the 32 parts of the body can be appeared. Only the form disappears you are reaching the point.

在修行的過程中，心的一境性（ekaggatā）非常重要，四念住（Satipaṭṭhāna）的徵兆同樣不可忽視。精進（viriya）的助力也非常關鍵。然而，這些事情僅僅做一次是遠遠不夠的，必須反覆地觀照、修習。

佛陀通過「母雞與雞蛋」的譬喻來強調這一點。母雞有三項任務，而你在修行中也有三項任務：觀無常（anicca）、苦（dukkha）與無我（anatta）。若不履行這些任務，所有的「蛋」都會壞掉，你的智慧也會變得遲鈍。通過持續不斷的觀照，無明的外殼會逐漸變薄，渴愛的「液體」會逐漸乾涸，而內在的「尖爪」（象徵智慧）會變得更加銳利。

你必須將「觀照的身心」鋪展於無常的雞蛋上。
唯有如此，煩惱（kilesa）的液體才能乾涸，無明的外殼才能變薄，而智慧的尖爪才能變得鋒利。當這一切具足時，內在的「小雞」便能從內部踢破蛋殼，破殼而出。這就像母雞一樣，你必須經常「坐」在雞蛋上（持續地觀照）。若不如此，是不可能成功的。

光明的出現，便是證悟涅槃的時刻。
當煩惱的液體乾涸，無明的外殼變薄時，你便能見到光明——這是涅槃的實現。那時，智慧如同銳利的尖爪一般，具足破除煩惱的力量。佛陀曾說，持續觀照的人，能夠滅除煩惱漏（āsavas）。

有煩惱存在時，心無法洞察真理。
然而，煩惱本身也是無常的，它依靠「重複緣」（āsevana-paccaya）而強化，讓心無法穿透真相。因此，你必須反覆地觀照。當你回家時，觀察自己的身體，不要將它看成是一團「形體」。觀照「受」、觀照「心」，若能夠正確地觀照，形體便會消失。

若做不到，則觀察手、腳、頭髮等身體的「三十二身分」，將其細分。
唯有當形體消失時，你才接近了「要點」。持續地觀照，直到無常、苦、無我顯現為止。

在修行中，一境性很重要，四念處的徵兆也很重要。努力的幫助也很重要。所有這些事情只發生一次是不夠的。需要多次觀照。佛陀用母雞和蛋的比喻強調了這一點。母雞有三項任務要做。你也有三項任務，即處理無常、苦、無我。沒有這些職責，所有的蛋都會變壞，你的知識就會變得遲鈍。通過持續的觀照，無明的殼變得更薄。貪欲的液體變乾了。尖爪（蛋裡的雛鳥）的知識變得更敏銳。你必須把你的觀照身體鋪在無常的蛋上。只有kilesa液體乾涸，無明的殼才會變薄。尖爪變得鋒利；小雞可以從裡面踢開殼並孵化出來。就像母雞一樣，你必須經常坐在蛋上。否則，這是不可能的。出現光意味著實現涅槃。當kilesa液體乾涸，無明的殼變薄時，就會看到光。尖爪類似於知識，變得鋒利。佛陀說，觀照的人會摧毀染污（āsavas）。有了kilesa，心就無法穿透。即使kilesa本身也是無常的。它具有重複條件的力量（āsevana—paccaya）。因此，心無法穿透。當你回家時，觀察身體，不要把它看作一塊形式。觀照感受、心，如果你知道如何做，形式就會消失。如果你不能，手、腳、頭髮……等等的形式，身體的32個部位都可以出現。只有形式消失，你才達到那個點。

She (Dhammadinnā) talked about the factors of awakening. The analysis of qualities as a factor of awakening (dhammavicaya sambojjhaṅga) is the path factors of right view (sammā‐diṭṭhi). She used the factors of awakening there. It is the way to Nibbāna that use it as bodhi (awakening). Bodhi means knowing. It also included contemplation for many times (bhāvita bahulīkata) in the factors of awakening. Therefore, right view and analysis of qualities are the same things. Right view is not enough for seeing only, but need to contemplate for many times as the factors of awakening show it. People may think path factors are no need to contemplate for many times. So, I talk about them here. Both of them are wisdom factors. If you do the path factors again and again including awakening factors. Why talk about two things? Path factors talk about cutting off defilement and awakening factors about increasing the factors. By contemplating again and again and not seeing Nibbāna yet, but don't take it as wasting time. The Buddha gave this simile—the handle of a carpenter's adze. Using it for one time the handle was eroded once. If you're continuously using it, it continuously eroded. It can’t come to be by prayers (as later traditions). At first the handle becomes smooth out, and then slowly the fingers' print appears on the handle. The thickness of kilesa developed from the round of rebirths is so thick that without continuous contemplation can it be thinned out? Therefore, insight meditation has the outcome of reducing kilesa. Don't be disappointed and giving up. If kilesa thins out, the practice is developing. Every time seeing impermanence every time it's thinning out. Seeing more and more it becomes thinner and thinner. Contemplation is stopping the process of dependent arising to continue. First kilesa thin out and later with its extinction. Effort also has to develop. You might think it's not including rapture (pīti). Already it's inside the samādhi. I am talking about only the leading factor. It's included as association with samādhi. Every good feeling of contemplation includes pīti. Not as the leader of the path factors but as follower. Contemplation without pīti, laziness will follow. Therefore, the Buddha asked to contemplate with joy and interest. Seeing something as you'd never seen before, so contemplate with gladness. I will explain the matter of seeing something never seen before. With the eyes of the Brahma gods can see a needle in the human world. They can see the needle from four hundred billion yojanas far away (4×10¹⁰ miles; 1 yojana = 10km). But they do not see the anicca.

尊者法增尼（Dhammadinnā）談到「覺支」（bojjhaṅga）的要素，並指出「擇法覺支」（dhammavicaya sambojjhaṅga）即是道支中的「正見」（sammā-diṭṭhi）。她在此處運用「覺支」的概念，這也是通向涅槃的途徑，將其作為「菩提」（bodhi，覺醒）之道。菩提的意思是「了知」，而覺支也包含了反覆地觀照（bhāvita bahulīkata）** 這一層含義。因此，「正見」與「擇法覺支」其實是同一件事。**

但僅僅具足「正見」是不夠的，必須像覺支所示的那樣，反覆地觀照、培育。
有些人可能認為，道支無需反覆觀照就能達成，但這並非事實，這正是我在此處特別說明的原因。道支與覺支 都屬於智慧的因素，若能反覆地修習道支，也同時涵蓋了覺支。

那麼，為什麼要談兩者呢？
道支強調的是斷除煩惱，而覺支則著重於增長修行的要素。通過不斷地觀照，即使尚未見到涅槃，也不應認為這是在浪費時間。佛陀給了一個譬喻：木匠斧頭的柄。每使用一次，斧柄就會磨損一次。若持續使用，斧柄會逐漸磨損，直到變得光滑，甚至留下手指的印痕。

同樣地，無量生死輪迴中積累的煩惱（kilesa）極其深厚，若不持續地觀照，怎能使之變薄？
因此，內觀修行（vipassanā）的結果便是減少煩惱。不要灰心或放棄。如果煩惱逐漸變薄，這意味著修行正在發展。每一次觀見無常（anicca），煩惱便會減少一次。觀照得越多，煩惱便越薄。

觀照的過程是阻斷「緣起」（paṭiccasamuppāda）繼續運作的過程。
起初是煩惱變薄，最終則是煩惱的徹底滅除。而這需要「精進」（viriya）的增長。你可能會疑問，這裡是否包含「喜」（pīti）？其實，「喜」已經內含於「定」（samādhi）之中。這裡所談的只是「引導因素」，而「喜」則是跟隨在後的要素。

若觀照沒有「喜」，惰性與倦怠便會跟隨而來。
因此，佛陀教導我們，應以喜悅與興趣 來觀照，看到前所未見的事物時，便會生起欣喜之心。這便是觀照無常時，所應具足的態度。

佛陀以另一個譬喻來說明「前所未見之事」：
梵天的眼力極為敏銳，能夠從四百億由旬（約四百億×10公里）之外，看到人間的一根針。但即便如此，他們仍然看不見無常（anicca）。

這正是佛法中「見」的不同層次。
世間的視力或知識再強，也無法洞察「無常、苦、無我」的實相。唯有通過反覆觀照，智慧才能逐漸生起，最終見到涅槃的光明。

她（達摩達多）談到了覺悟的因素。分析品質作為覺悟因素（dhammavicaya sambojjhaṅga）是正見（sammā-diṭṭhi）的道支。她在那裡使用了覺悟的因素。它是用它作為菩提（覺悟）的涅槃之路。菩提意味著知道。它還包括多次觀照（bhāvita bahulīkata）在覺悟的因素中。因此，正見和品質分析是相同的事物。正見不僅僅是看，還需要多次觀照，正如覺悟的因素所顯示的那樣。人們可能會認為道支不需要多次觀照。所以，我在這裡談論他們。他們都是智慧因素。如果你一遍又一遍地做道支，包括覺悟因素。為什麼要談論兩件事？道支談論切斷煩惱，覺悟因素談論增加因素。通過反復觀照，還沒有看到涅槃，但不要把它當作浪費時間。佛陀用木匠的斧柄打比方。用它一次，手柄被腐蝕一次。如果你不斷使用它，它就會不斷腐蝕。它不能通過祈禱（如後來的傳統）而來。起初，手柄變得光滑，然後慢慢地，手指的印記出現在手柄上。從輪迴中發展起來的kilesa的厚度是如此之厚，如果不持續觀照，它能變薄嗎？因此，洞見冥想具有減少kilesa的結果。不要失望和放棄。如果kilesa變薄，修行就在發展。每次看到無常，每次都在變薄。看得越多，它就變得越薄。觀照是在阻止依止緣起過程的繼續。首先kilesa變薄，然後隨著它的滅盡。努力也必須發展。你可能會認為它不包括喜悅（pīti）。它已經在定力中了。我只談領導因素。它作為與定力的關聯而被包含在內。每一次觀照的好感覺都包括pīti。不是作為道支的領導者，而是作為追隨者。沒有pīti的觀照，懶惰就會隨之而來。因此，佛陀要求以喜悅和興趣來觀照。看到從未見過的事物，所以帶著喜悅來觀照。我將解釋從未見過的事物。用梵天的眼睛可以看到人世間的針。他們可以從四百億由旬遠的地方看到針（4×10^10英里；1由旬= 10公里）。但他們看不到無常。

They saw it with the worldly eyes (lokiya). Here we see with the supermundane eyes. So your discernment of anicca is better than the views of the Brahma gods. A rock tablet falls from the Brahma world to the earth will take one and a half months to arrive here. Theirs are the divine eyes. The eyes belong to the time of outside the Buddha's teaching. They're samādhi eyes. Here are the knowledge eyes (ñāṇa eyes). It's not easy to have this knowledge. Here it's itching and here it's passing away. Feeling appears and disappears. So it's ñāṇa eyes. Dhammavicaya eyes or you can call it the eyes of right view or knowledge eyes. The worldling gods and Brahma gods don't realize Nibbāna, because they are lacking of this eyes. Therefore after they are passing away will return to the human world and to the animal realm.

他們所見的是「世俗眼」（lokiya），而我們在此處所見的，是「出世間眼」（lokuttara eyes）。因此，你對「無常」（anicca）的洞察，遠勝於梵天的視野。

一塊石碑若從梵天界墜落到人間，需要一個半月才能到達。他們所擁有的是「天眼」（dibba-cakkhu），是屬於在佛法之外的境界，屬於「定眼」（samādhi eyes）。而我們在這裡擁有的是「智慧眼」（ñāṇa-cakkhu）。

這種「智慧」並非輕易能得的。
在觀照中，你能洞察到：這裡正在癢，這裡正在滅去；感受（vedanā）升起又消失。這便是「智慧眼」（ñāṇa eyes），又稱為「擇法眼」（dhammavicaya eyes），也可以稱之為「正見之眼」（sammā-diṭṭhi eyes）或「智慧眼」（knowledge eyes）。

為什麼世間的天神與梵天不能證悟涅槃？
因為他們缺乏這種「智慧之眼」。天神與梵天縱然具足「定眼」，卻未能洞察「無常、苦、無我」的實相。因此，他們命終之後，仍會墮入人間，甚至輪迴於畜生道中。

這便是「智慧眼」的殊勝之處：
唯有在佛陀的教法中，透過「擇法覺支」的修行，生起正見，洞察無常，才能從輪迴中解脫，趨向涅槃。

他們用世俗的眼睛（lokiya）看到了它。這裡我們用超世俗的眼睛看。所以你對無常的洞察力比梵天的觀點更好。一塊石碑從梵天世界掉落到地球需要一個半月才能到達這裡。他們是神聖的眼睛。眼睛屬於佛陀教法之外的時間。他們是定眼。這裡是知識眼（ñāṇa 眼）。擁有這種知識不容易。這裡癢，這裡消逝。感覺出現又消失。所以是ñāṇa眼。Dhammavicaya眼或你可以稱之為正見眼或知識眼。世俗神和梵天不能實現涅槃，因為他們缺乏這種眼睛。因此，他們去世後會回到人間和動物界。

Hundred thousand years before the Doomsday, human beings become fear of the day to come. Therefore many people would develop the Divine—abiding (Brahmavihāra Dhamma) and most of them became the Brahma gods. All these are by samatha practice and when the time come will fall back again. Even though this eye can see the small needle from far away can’t discern the nature of the 3‐characteristics. They practiced samatha for the craving of becoming (bhava‐taṇhā). They also had the unwholesome kammas with them. After falling from the Brahma realms even some of them become pigs (not directly from there but devatas can. See Subrahmā Deva's story). You all had become Brahmas before, and as devatas for uncountable times. But you had never been free from old age, sickness and death; and never had the eyes of insight before. Nothing is more valuable than this eye. The pleasures of heavenly gods are good but Sakka (king of the Tāvatiṃsa Heaven) himself came down to the earth for practice. He had the kammic eyes and not the knowledge eyes. Discerning impermanence is nobler than Sakka and the great Brahma gods. After seeing anicca, then come the Knowledge of Disenchantment (nibbidā ñāṇa) and the ending of anicca are sure for the realizing of Nibbāna. You must work hard to get these eyes. In the future you can’t meet a good teacher and the sāsanā like this. Comparing with the whole world very few people have these eyes. Therefore, you have to contemplate in order to see more and more and clearer. Don't exchange with them (the status of heavenly gods and Brahma gods). You are gold and they are salt. You must know one's own value. They have to be make wishes for becoming human beings to get this knowledge.

在世界毀滅（Doomsday）前的十萬年，人類對即將到來的末日充滿恐懼。 因此，許多人開始修習「四無量心」（Brahmavihāra Dhamma），而大多數人因此生於梵天界。但這些都只是透過奢摩他（samatha）的修習所成就的，當因緣成熟時，他們終究會從梵天墮落下來。即便他們擁有能夠從極遠之處看見一根細針的「天眼」，也無法洞察「三法印」（三特性：無常、苦、無我）的真理。

他們修習「奢摩他」，是為了滿足「有愛」（bhava-taṇhā，渴求存在）。
但同時，他們也帶著未清淨的惡業（akusala kamma）。墮落之後，有些人甚至投生為豬（雖然不是直接從梵天界而來，但天神有時會墮入畜生道。參見Subrahmā Deva 的故事）。你們過去曾無數次生於梵天界與天神界， 但從未從老、病、死中解脫，從未擁有「內觀之眼」（insight eye）。

這雙智慧之眼，無比珍貴，遠勝於一切世間的財寶。
天界的快樂固然美好，但三十三天的天主帝釋（Sakka）也曾降臨人間修行。他擁有的是「業力之眼」（kammic eyes），而非「智慧之眼」（knowledge eyes）。

洞察「無常」（anicca）的智慧，遠勝於帝釋與大梵天王。
見到無常之後，便會生起「厭離智」（nibbidā ñāṇa），隨後便能確定無常的終結，證悟涅槃（Nibbāna）。你們必須努力修行，以獲得這雙智慧之眼。

未來，或許再也無法遇到如此善知識，亦難以值遇佛法（sāsanā）。
與整個世間相比，擁有這雙智慧之眼的人是極少數的。因此，你必須精進地觀照，讓洞察變得更加清晰、更加深刻。不要拿天界或梵天界的地位與此交換。

你們是金，而他們是鹽。
你必須認識到自己的真正價值。天神與梵天王若想獲得這種「智慧」，還必須發願投生為人類，方有機會得見並修習此等法門。

珍惜這難得的機會，反覆觀照，修習內觀，讓智慧之眼明亮無比，直到洞察涅槃之光。

在大審判日前的十萬年，人類開始害怕即將到來的日子。因此，許多人會發展天人居止（Brahmavihāra Dhamma），其中大多數人成為梵天。所有這些都是通過禪修而來的，當時間到了就會再次跌落。即使這種眼睛可以從遠處看到小針，也無法辨別三法的性質。他們為了成為的貪欲（bhava-taṇhā）而修行禪定。他們也帶著不善業。從梵天界墜落後，甚至有些人成為豬（不是直接從那裡，而是天神可以。見蘇婆胡天神的傳說）。你們都曾成為梵天，無數次成為天神。但你從未擺脫過老、病、死；從未有過洞見之眼。沒有什麼比這只眼更有價值的。天神的快樂很好，但釋帝天（忉利天主）自己下到人間修行。他有業眼，而不是知識眼。辨別無常比釋帝天和大梵天更尊貴。看到無常後，厭離知見和無常的結束是涅槃實現的保證。你必須努力獲得這些眼睛。未來你可能無法遇到一位好老師和這樣的法教。與全世界相比，很少有人擁有這些眼睛。因此，你必須觀照，以便看得越來越多，越來越清晰。不要與他們交換（天神的狀態和梵天的狀態）。你是金子，他們是鹽。你必須知道自己的價值。他們必須許願成為人類才能獲得這種知識。

Visākha asked Dhammadinnā on the attainment of cessation (nirodha samāpatti). This is nothing to do with you all and useful. So let us continue to another question. How many feelings are there? There are 3‐feelings in the body: pleasant, unpleasant and neutral feelings. If one of them exists the other not, and always one of them is there. Every time it needs to catch on with one of them. For our practice, let us extend the knowledge about them. At the physical body pleasant or unpleasant feelings or sensations can appear. From the eye, ear, nose and tongue are neutral feelings. Why? In the seeing just seeing only, because it is neutral feeling. After seeing, it's better not to continue. In hearing just hearing, do not become pleasant or unpleasant about it. In smelling just smelling and also stay neutral. If you react to it as disappointment then the mind arrives at the active phase of cognitive process (i.e. javana citta). It becomes the mind with aversion. In the beginning state it was neutral. In eating just eating is also neutral. Reacting to it as I like or I don't like and it becomes a javana citta. There are itches, aches, and pains etc. These are happening at their own places. When the body is cold, unpleasant feeling arises, and by warming with fire become comfortable → → (i.e. pleasant feeling).

毗舍佉（Visākha）曾向法增尼（Dhammadinnā）請問關於「滅盡定」（nirodha samāpatti）的事。 但這與你們當下的修行無關，並不適用，所以我們繼續下一個問題：有多少種感受（vedanā）？

感受可分為三種：樂受、苦受、捨受（中性受）。
當其中一種感受存在時，其他兩種便不存在，而任何時刻必然存在其中之一。這是我們必須理解的，並且進一步拓展對感受的認識，以幫助我們的修行。

在色身（身體）中，可能會出現樂受或苦受（感官的感覺）。
然而，從眼、耳、鼻、舌所生起的感受，通常是中性受（捨受）。為什麼呢？因為**「見」僅僅是見到而已**，這是中性受。見到之後，最好不要繼續反應或執著於它。

聽聞時，僅僅是聽到聲音，也不應讓心生起樂或苦的反應。
嗅覺亦是如此：僅僅是聞到氣味，保持中性，不作喜愛或厭惡的反應。如果你對所聞到的氣味生起失望或不滿，心便進入了認識過程的「速行心」（javana citta）階段，此時便生起瞋心（aversion）。但在最初的狀態中，這種感受其實是中性的。

在吃東西時，僅僅是「吃」的行為本身，也是中性受。
然而，若對食物生起「我喜歡」或「我不喜歡」的反應時，心便進入了「速行心」階段，進而產生喜歡或不喜歡的反應。

此外，身體上也會出現癢、痛、痠等感覺。
這些感受都是自然發生於各自的位置。例如，當身體寒冷時，苦受（不舒適的感受）便會生起；透過火取暖之後，苦受便轉為樂受（舒適的感受）。

結論：
樂受、苦受和捨受這三種感受總是存在於我們的生命中，透過眼、耳、鼻、舌的接觸，我們通常會先體驗到「中性受」。但若心進一步反應並執著，便會進入「速行心」的階段，生起貪、瞋等煩惱。因此，在修行中，學習「觀受」的重要性在於：保持中性、不反應、不執著，這樣便能減少煩惱的生起，進一步洞察無常（anicca）、苦（dukkha）與無我（anatta）的實相。

維薩卡問達摩達多關於止息定（nirodha samāpatti）。這與你們所有人無關，也沒有用。所以讓我們繼續另一個問題。有多少種感受？身體有3種感受：喜、苦、捨。如果其中一個存在，另一個不存在，並且總是其中一個存在。每次都需要抓住其中一個。為了我們的修行，讓我們擴展對它們的了解。在肉體上，可以出現喜或苦的感覺或感覺。從眼睛、耳朵、鼻子和舌頭是中性感覺。為什麼？在看中只是看，因為它是中性感覺。看完後，最好不要繼續。在聽中只是聽，不要對它感到愉快或不愉快。在嗅中只是嗅，也保持中立。如果你對它感到失望，那麼心就會到達認知過程的活躍階段（即javana citta）。它成為厭惡的心。在初始狀態，它是中性的。在吃中只是吃也是中性的。對它做出喜歡或不喜歡，它就成為一個javana citta。有癢、痛、痛等。這些都在他們自己的地方發生。當身體寒冷時，會產生不愉快的感覺，並通過用火取暖變得舒適→→（即愉快的感覺）。

Today, we're using feeling on practice. If you have some satisfaction in the heart, it's pleasant mental feeling (somanassa vedanā). No satisfaction is unpleasant mental feeling (domanassa vedanā). Whatever happening, it is all right and become neutral feeling. All the feelings which I had just mentioned; if one of them is there then the other are excluded. Why the Buddha called them the feeling aggregate? It's because feelings are happening all the times. Do you need to look for feeling or don't know their arising? On the body pleasant and unpleasant feelings (sukha and dukkha), and in the heart pleasant and unpleasant mental feelings (somanassa and domanassa), exclude the tips of the hairs, tips of the finger and toe nails, and everywhere feeling can arise. Feeling is conditioned phenomena, e.g. feeling arises in the eyes is by the contact of the eyes and form. If the eyes are blind can’t arise. It is only saṅkhāra and fall into anicca. Sabbe saṅkhāra anicca—all conditioned phenomena are impermanent. Its arising is conditioned by others. If you can contemplate anicca, it becomes mindfulness of feeling. If you don't, after seeing it becomes wanting, then continues to craving, clinging and action (taṇhā, upādāna, kamma). [Note: Sayadaw always uses the Dependent Arising in his talks; therefore, we need to understand the 12-Links of Paṭiccasamuppāda.] Seeing the thing as disgusting, then the anger of dependent arising process continues. Seeing without mindfulness become unknowing which lead to the dependent arising of ignorance. No insight meditation from the eye door creates the 3-ways of dependent arising for the round of rebirths. By not knowing these we think that it doesn't matter.

今天，我們運用「感受」來進行修行。
當心中生起滿足感時，這便是樂受（somanassa vedanā，心的愉悅感受）；
當心中感到不滿意時，這便是苦受（domanassa vedanā，心的痛苦感受）；
若對所發生的事情沒有反應，則是捨受（中性受）。

佛陀為何稱之為「受蘊」（feeling aggregate）呢？
因為感受無時無刻都在發生。
你是否需要特意尋找感受呢？還是根本無法察覺它們的生起？

在身體上，有樂受（sukha）和苦受（dukkha）；
在心中，有樂受（somanassa）和苦受（domanassa）。
除了指尖、腳尖與指甲尖以外，身體的任何地方都能生起感受。

感受是「緣生法」（saṅkhāra），是由因緣條件所生起的現象。
例如，眼睛的樂受或苦受，是由「眼睛」與「色塵」（form）接觸而生起的。如果眼睛失明，便不會生起這樣的感受。

感受是「無常」（anicca）的：
因為它的生起依賴於外緣。正如佛陀所說：
「一切行無常」（sabbe saṅkhāra anicca） ——所有的緣生法都是無常的。

若能觀察到「無常」，這便是「念住於受」（mindfulness of feeling）。
若不能觀照無常，便會進一步墮入「貪愛」（taṇhā）、執取（upādāna）與造業（kamma）的循環。這就是**「緣起」（Paṭiccasamuppāda）** 的運作過程。

12緣起支的相關過程

無明、貪愛、瞋恨，三者都在推動著輪迴（saṁsāra）的運轉。
若未能透過「內觀」（vipassanā）從眼門生起覺知，就會不斷創造三種緣起過程，讓我們繼續輪迴生死。

我們常因無知而認為這一切「無關緊要」，但事實上，它們正是輪迴的根源。
因此，修行中，透過「觀受」生起覺知，洞察「無常」，便能切斷「緣起」的鏈條，逐步遠離生死輪迴。

今天，我們正在使用感受來修行。如果你心中有一些滿足感，那就是愉悅的心感受（somanassa vedanā）。沒有滿足感是不愉悅的心感受（domanassa vedanā）。無論發生什麼，一切都很好，成為中性感受。我剛提到的所有感受；如果其中一個存在，那麼其他就被排除在外。為什麼佛陀稱它們為感受蘊？因為感受一直在發生。你需要尋找感覺嗎，還是不知道它們的出現？在身體上，愉悅和不愉悅的感覺（sukha 和 dukkha），在心中，愉悅和不愉悅的心感受（somanassa 和 domanassa），排除頭髮尖、手指和腳趾甲尖，以及到處都可以出現感覺。感覺是有為法，例如眼睛中的感覺是由眼睛和形式的接觸而產生的。如果眼睛是瞎的，就無法產生。它只是saṅkhāra，屬於無常。Sabbe saṅkhāra anicca——所有有為法都是無常的。它的產生是有條件的。如果你能觀照無常，它就成為念處。如果你不這樣做，在看到之後就會變成想要，然後繼續貪婪、執著和行動（taṇhā、upādāna、kamma）。[注意：賽亞多在他的談話中總是使用依止緣起；因此，我們需要理解十二因緣 Paṭiccasamuppāda.] 將事物視為令人厭惡的，那麼憤怒的依止緣起過程就會繼續。沒有正念地看，就會變得不知道，從而導致無明的依止緣起。沒有從眼門的洞見冥想創造了輪迴的三種依止緣起。由於不知道這些，我們認為這並不重要。

But to the Buddha not knowing the dependent arising, it's better to use the hot iron bar to poke the eyes. This makes for dying once. Every time seeing without knowing leading to painful rebirths and will die for many times. While seeing contemplate quickly as conditioned phenomena and inconstant, then the dependent arising is cutting off the 3-unwholesome dhammas to arise (i.e. lobha, dosa and moha).

對佛陀而言，如果不知「緣起法」（Paṭiccasamuppāda）的運作，那麼寧可用灼熱的鐵棒刺瞎雙眼，因為這樣只會痛苦一次，然後死亡罷了。然而，每次見到事物而不具足「正念」與「智慧」，便會導致墮入苦趣，生生世世受苦、無數次死亡。

當「見」發生時，必須迅速觀照：
「這是緣生法，是無常（anicca）的。」
如此，便能切斷「緣起法」的鏈條，防止三種不善法（akusala dhamma）——貪（lobha）、瞋（dosa）與癡（moha）生起。

因此，每一次的見聞覺知，都是修行的關鍵時刻。
透過迅速且正確的觀照，切斷「緣起」的鏈條，讓不善法無法生起，便能逐步遠離苦趣，趨向涅槃的寂靜。

但是對佛陀來說，不知道依止緣起，不如用熱鐵棍戳眼睛。這樣做一次就死了。每次看到而不了解，都會導致痛苦的重生，會多次死亡。在看的時候，迅速地觀照為有為法和無常，那麼依止緣起就會切斷三種不善法（即貪、嗔、癡）的生起。

Dhammadinnā answered the question and I show you how to use it for practice, then it becomes clearer. Knowing the arising and passing away can be freed from the taints (āsava). From seeing if craving arises, it becomes the taint of sensual pleasure. Not knowing is the taint of ignorance. It's easy to talk. In the real contemplation it becomes late. Can you stop at just seeing? If you can’t stop, then contemplate impermanence quickly. The Buddha said that by contemplating impermanence of feeling near death could become arahant or destroyed the taints. Sāriputta realized the first Path (magga) by contemplating on the body and the later 3-Paths by feeling. His realization came by during the time of listening to the Buddha's talk. The mind became sharper by contemplating on the inconstancy of feeling. This is contemplating of feeling and at the same time by following of the Buddha's Teaching. Realization can’t come by just listening to the talk. Listening and contemplation together can become stream‐enterer to arahantship in stage by stage. Therefore, I taught you very often that the ears listening to the talk and the mind observing the khandhas. Just by listening only and without contemplation can’t develop the enlightenment. The mind can’t sharp, can’t see the truth, can’t erode defilement and can’t see Nibbāna. By listening and put effort in practice. Don't listen only just for merits. In the suttas it mentioned that by listening and also contemplating. Without this can’t stop craving and wrong view.

法增尼（Dhammadinnā）回答了問題，而我會指導你如何在修行中運用，這樣就能更加清晰明瞭。知「生滅」（arising and passing away）便能解脫煩惱漏（āsava）。

說起來容易，但在實際觀照中，往往會遲了一步。
你能否止於「只是看見」？若無法停止，便要迅速地觀照「無常」（anicca）。

佛陀曾說：
「臨終時，觀照感受的無常，便能證得阿羅漢果或斷除煩惱漏。」

舍利弗的證悟，正是在聆聽佛陀說法的過程中發生的。
這是因為他透過觀照「感受」的生滅，令心變得更加銳利，從而契入真理。

修行的關鍵：聽聞與觀照並行

佛經中也明確指出：
「聆聽佛法」必須伴隨「觀照」。
若無觀照，便無法止息貪愛與邪見，更無法從輪迴中解脫。

因此，聽法不是為了積累功德，而是為了生起「觀智」（vipassanā ñāṇa）。
精進努力，聽法與修行並進，才能令心銳利，見到「無常」的真理，最終磨損煩惱，證悟涅槃。

Dhammadinnā回答了這個問題，我向你展示瞭如何將其用於實踐，然後它變得更加清晰。知道生滅可以從染污（āsava）中解脫。從看到是否生起貪欲，它就成為感官快樂的染污。不知道就是無明的染污。說起來容易。在真正的觀照中，它變得遲緩。你能只看而停下來嗎？如果你不能停下來，那麼就迅速地觀照無常。佛陀說，通過觀照臨死前的無常感受，可以成為阿羅漢或摧毀染污。舍利弗通過觀照身體和後來的三道而實現了第一道（magga）。他的覺悟是在聽佛陀講法的時候來的。通過觀照感受的無常，心變得敏銳。這是對感受的觀照，同時遵循佛陀的教導。僅僅聽法不能實現覺悟。聽和觀照一起可以一步一步地成為初果到阿羅漢。因此，我經常教你耳朵聽法，心觀察五蘊。僅僅聽而不觀照，就不能發展覺悟。心不能敏銳，不能看到真相，不能腐蝕煩惱，不能看到涅槃。通過聽和努力實踐。不要只聽，只為了功德。經中提到聽和觀照。沒有這個就無法停止貪欲和錯誤的觀點。

In hearing, also the same, it's conditioned phenomena. Without knowing conditioned phenomena can’t know anicca. In the body whatever arising is conditioned phenomena. Their nature is ending with impermanence. Its arising is becoming and passing away is dying. If you can contemplate in this way, it is pajānāti—means knowing. What do you know? Knowing the inconstancy of conditioned phenomena.

在「聽聞」的過程中，情況也是一樣的： 所聽到的聲音同樣是緣生法（conditioned phenomena）。若不知「緣生法」，便無法洞察「無常」（anicca）。

在身體中，任何生起的現象，都是緣生法。
這些現象的本質便是：生起即是「成」（becoming），消逝即是「滅」（dying）。

若能如此觀照，便是「知見」（pajānāti）。
那麼你知曉的是什麼呢？
你知曉的是：緣生法的「無常」（inconstancy）。

簡單來說：

觀照的過程，就是「知見」（pajānāti），即清晰地知曉：

如此，便能在每個當下，止息貪愛與執取，切斷「緣起」的鏈條，進而逐步遠離輪迴的苦痛。

在聽中，也是一樣，是有為法。不知道有為法就不能知道無常。在身體中，任何生起都是有為法。它們的性質是以無常而結束。它的生起是成為，消逝是死亡。如果你能這樣觀照，那就是pajānāti——意味著知道。你知道什麼？知道有為法的無常。

Dīghanakha listened to the same talk and contemplated impermanence and then became a sotāpanna. (He was Sāriputta's nephew. Both of them listened to the talk on vedanā given by the Buddha.) You can contemplate in this way and three ways of dependent Co‐arising will not arise. Tongue and taste are also in the same way. Yadā paññāya passati—observe with wisdom when they're arising. The contact of the physical body and outside objects are also in the same way. Body sensitivity (kāyapasāda) comes into existence by kamma. If a being is still alive, this kamma is not finished yet, and then body sensitivity will continue to exist. "It is too cold", then become aversion to it. Therefore, if you know it is cold, then instantly—Yadā paññāya passati—contemplate it as impermanence. You know the conditioned phenomena is arising, it has to be arising (samudaya) and passing away (vaya). In reality you see the truth of dukkha (dukkha sacca).

尊者提婆達多（Dīghanakha）聆聽同樣的佛法開示，並觀照「無常」，最終證得須陀洹果（sotāpanna）。（他是舍利弗尊者的姪子。兩人都聽聞佛陀所開示的「受」之法。）

舌與味的緣生法：

當舌與味道接觸時，也應以**「智慧觀察」（Yadā paññāya passati）** 的方式進行：

身體與外境的接觸同樣如此：

當身體與外界的物質（如冷熱、疼痛等）接觸時，身體感受（kāyapasāda）便生起。

例如：
當你感到「太冷」時，心中便會生起「瞋恚」（aversion）的反應。但若能立刻覺察到這一點，便應以智慧觀照：
「Yadā paññāya passati」——用智慧觀察它是無常的。

如何觀照？

所見的真理：

若能如此觀照，便能止息「貪愛」與「瞋恚」，從而切斷「緣起法」的運作鏈條，逐步趨向解脫。

Dīghanakha 聽了同樣的談話，觀照無常，然後成為初果。（他是舍利弗的侄子。他們兩人都在聽佛陀講述感受。）你可以這樣觀照，三種依止緣起就不會產生。舌頭和味覺也一樣。Yadā paññāya passati——用智慧觀察它們的生起。身體和外界物體的接觸也是一樣的。身體敏感性（kāyapasāda）是由業力產生的。如果一個眾生還活著，這個業力還沒有完成，那麼身體敏感性就會繼續存在。「太冷了」，然後對它產生厭惡。因此，如果你知道它很冷，那麼立即——Yadā paññāya passati——把它觀照為無常。你知道有為法正在生起，它必須生起（samudaya）和消滅（vaya）。實際上，你看到了苦的真相（dukkha sacca）。

Seeing is the truth of the path (magga sacca). If you discern dukkha completely, then it becomes the Path knowledge. Not complete discernment is only insight knowledge. Why were Visākha and Dhammadinnā talking about feeling? Because it is the quickest way to arahantship. It was also mentioned by the Buddha (Sayadaw quoted the Pali verse from a sutta). Therefore, contemplation on feeling was included in Satipaṭṭhāna Sutta because it can reach the goal by itself. Sāriputta and Dīghanakha finished the practice with feeling and no other contemplation. By contemplating feeling others also include. In contemplation take it as a main contemplation. Not knowing the arising does not know the passing away, and then it conceals the truth of dukkha. The Buddha also mentioned that all phenomena arising from the body are the truth of dukkha. Not seeing saṅkhāra can’t contemplate anicca. In the Q and A of Visākha and Dhammadinnā, they talked about the types of insight only (Both of them already knew the details). Here I use it for describe the practice. Contemplate impermanence of whatever feeling is arising. They are arising all the times. I only concern you of not knowing the arising. Not knowing is ignorance. Whatever arising is dukkha sacca. Dukkhe añāṇaṁ—not knowing dukkha is ignorance.

「見」即是道諦（magga sacca）的真理。
若你能夠徹底洞察「苦」（dukkha），這便成為「道智」（Path Knowledge）。若洞察尚未完全，那只是「觀智」（Insight Knowledge）。

為什麼毗舍佉（Visākha）與法增尼（Dhammadinnā）談論「感受」（vedanā）呢？
因為觀照感受是通往阿羅漢果最快的途徑，這也是佛陀所教導的（佛陀在經中說過的偈頌已被尊者引用）。因此，觀照感受被納入《四念住經》（Satipaṭṭhāna Sutta）中，因為單憑感受的觀照便能達到涅槃的目標。

舍利弗尊者（Sāriputta）與提婆達多（Dīghanakha） 皆是透過「觀照感受」完成修行的，並未觀照其他的所緣。透過觀照感受，其他的所緣也會一同被涵蓋進來。

以「感受」作為主要觀照的原因：

若未能看見「行蘊」（saṅkhāra）的本質，便無法觀照「無常」（anicca）。

實踐的要點：

真相的揭示：

因此，修行時應觀照一切生起的感受，洞察它們是「無常」的，是「苦」的。
這便能逐步破除無明，顯現苦的真相，達到解脫的道果。

看到是道諦（magga sacca）。如果你完全辨別苦，那麼它就成為道智。不完全的辨別只是洞見智。為什麼維薩卡和達摩達多談論感受？因為這是最快達到阿羅漢的途徑。佛陀也提到過（賽亞多引用了經中的巴利偈）。因此，觀照感受被包括在四念處經中，因為它可以自己達到目標。舍利弗和Dīghanakha通過感受完成了修行，沒有其他觀照。通過觀照感受，其他人也包括在內。在觀照中，把它當作主要的觀照。不知道生起就不會知道消滅，然後它就會隱藏苦的真相。佛陀還提到，所有從身體生起的現象都是苦的真相。不看saṅkhāra就不能觀照無常。在維薩卡和達摩達多的問答中，他們只談論了洞見的類型（他們倆都已經知道細節）。這裡我用它來描述修行。觀照任何生起的感受的無常。他們一直在出現。我只關心你不知道生起。不知道就是無明。任何生起都是苦諦。Dukkhe añāṇaṁ——不知道苦就是無明。

Ignorance does not stay in this way, and will do something according to its own power. Physical action, verbal action and mental action will follow behind ignorance. I'll talk about it later. If ignorance comes in, one will become shameless and fearless of consequence like an animal. These words came from the Avijjā Sutta of Mahā Vagga Saṃyutta (SN 45. 1, Avijjāsuttaṃ). How bad it is? Not knowing of whatever arising at the 6‐sense doors, doesn't know the truth of dukkha. In this way one is creating actions (kamma), mostly unwholesome actions every day.

無明（avijjā）並不會靜止不動， 它會依自身的力量驅使我們去造作種種行為。隨著無明的生起，身行、語行、意行（physical, verbal, and mental actions）便會接踵而至。這些行為皆是緣於無明的驅動，我稍後會進一步說明。

當無明現前，
一個人便會變得無恥且無所畏懼，毫無羞恥心與道德感， 像一隻動物一般。這樣的教導來自於《無明經》（Avijjā Sutta），收錄於《相應部·大品》（Mahā Vagga Saṃyutta, SN 45.1）。

如何防止無明帶來的惡果？

結論：
無明的力量極為險惡，會使我們日復一日地造作不善業，導致輪迴中的苦果。因此，透過持續的正念與觀照，洞察每一現象的無常、苦、無我，便能逐步斷除無明，止息造業，遠離苦痛，走向涅槃之道。

無明不會就此停滯，它會根據自己的力量採取行動。身業、語業和意業將跟隨無明而來。我稍後會談到這一點。如果無明出現，一個人就會變得無恥，無畏後果，就像動物一樣。這些話來自《大集結經》的《無明經》（SN 45.1，Avijjāsuttaṃ）。有多糟糕？不知道六根門處的任何生起，不知道苦的真相。這樣一來，一個人每天都在造業（kamma），大多是不善業。

In short insight meditation is contemplation of the truth of dukkha. The contact of thought and mind sensitivity (mind‐door) create pleasant or unpleasant feelings. These are conditioned phenomena. If become Dukkhe ñāṇaṁ (knowing dukkha), then it is knowledge. Avijjā nirodha saṅkhāra nirodho—with the cessation of ignorance, volitional formation also ceases (wholesome and unwholesome actions). And then saṅkhāra nirodha viññāṇa nirodho—with the cessation of volitional formation, consciousness also ceases. Birth is ended. It is the cessation of birth. Ajāti (without birth) is Nibbāna. It is clear that contemplation has the benefit of cutting through dukkha. By doing the job of knowing dukkha, craving (samudaya) is ceased, and realizes the cessation of dukkha (nirodha). Every time knowing dukkha is factors of the Path (magga), it done the duty of the Four Noble Truths at the same time. By contemplation of impermanence knows the others. (Sayadaw continued to talk about neutral feeling of the mind.) Every moment of contemplation realizes the momentary Nibbāna. It is worthy of doing it. You have to contemplate the five kinds of feeling. The Path Knowledge appears after craving ceases. One clears up one's own dangers by contemplation. Greed, anger and delusion are inner enemies. If you are giving many reasons for not doing it, you are following the reasoning of the defilement of craving. It is just for your own suffering.

簡而言之，內觀禪修（insight meditation）即是對「苦的真相」（dukkha）的觀照。

感受的緣起：

知苦即是智慧：

若能達到**「Dukkhe ñāṇaṁ」** ——即「知苦」之智慧，這便是真正的智慧（ñāṇa）。

如此一來，生便終結（birth is ended），這便是「無生」（ajāti）的涅槃（Nibbāna）。

觀照的益處：

持續觀照的重要性：

如何修行？

結論：

持續觀照感受的生滅，便能切斷無明，遠離渴愛，履行四聖諦，進而證悟涅槃。
不要隨順內在的煩惱，精進修行，遠離痛苦，達到究竟的解脫。

簡而言之，洞見冥想是對苦的真相的觀照。思想和心感受（心門）的接觸產生喜悅或不喜悅的感受。這些是有為法。如果成為Dukkhe ñāṇaṁ（知道苦），那麼就是知識。Avijjā nirodha saṅkhāra nirodho——隨著無明的停止，意行也停止了（善業和不善業）。然後saṅkhāra nirodha viññāṇa nirodho——隨著意行的停止，意識也停止了。出生結束了。這是出生的停止。Ajāti（無生）就是涅槃。很明顯，觀照具有切斷苦的益處。通過做知道苦的工作，貪欲（samudaya）停止了，並實現了苦的停止（nirodha）。每次知道苦都是道的因素（magga），它同時完成了四聖諦的職責。通過觀照無常，知道其他。（賽亞多繼續談論心的中性感受。）每時每刻的觀照都實現了刹那的涅槃。這是值得做的。你必須觀照五種感受。道智在貪欲停止後出現。一個人通過觀照清除自己的危險。貪、嗔、痴是內在的敵人。如果你為不做這件事找了很多理由，你就跟隨貪欲的染污的推理。這只是為了你自己的痛苦。

Visākha asked, "Not contemplate pleasant, unpleasant and neutral feelings, what will happen?" Not contemplate pleasant feeling latent defilement of craving will follow. She answered shortly. But you must know that craving, clinging and action will follow. It continues to becoming (existence) which birth will follow. This is the natural law. If died with the pleasant feeling, so called "peta jāti" (the birth of hungry ghost). From the point of taints, it's followed by taint of sensual pleasure (kāmāsava). It refers to greed. With kāmāsava and bhavāsava (taint of becoming) will follow behind. It is very rare to find someone with contemplation. People are smiling with pleasant feeling. Not contemplate unpleasant feeling anger will follow. This anger arise from ignorance will lead to animal birth. This is followed by the taint of ignorance (avijjāsava). This taint follows up to the highest heavens (i.e. Arūpa Brahma Gods) and the knowledge of change of lineage (Gotrabhū ñāṇa) in insight meditation. When these feelings are arising, make effort to contemplate. If not, it is the path to peta and animal realms. Not contemplate neutral feeling the taint of ignorance will follow. This feeling is subtle, only for someone who has knowledge can know about it. Mostly it leads to the animal rebirth. Is it not frightening? Even performing merits without surrounded by insight and then ignorance following with it. It gives advantage to craving. With ignorance that people perform prayers with craving. Then follow by the taints of sensual pleasure, becoming and ignorance. Therefore, there are more merit makings for the continuation of rebirth than liberation from it. These are not the results of merits. It is the cause of ignorance without knowing and continues with one's own wishes. Indeed, it is rare to find a teacher who can teach people what the Buddha intended for.

毗舍佉（Visākha）問道：「若不觀照樂受、苦受和捨受，會有什麼後果？」

法增尼（Dhammadinnā）簡要回答道：「若不觀照樂受，隨之而來的是潛在的貪愛（craving）。」
但我們必須進一步了解：貪愛（taṇhā）生起後，便會引生執取（upādāna）與造業（kamma），這一連串的過程導致「有」（becoming），進而引生「生」（birth）。這是自然法則（Dhamma-niyāma）。

不觀照苦受的後果

不觀照捨受（中性受）的後果

功德（merits）與無明的關係

即使人們在行善、積累功德，若沒有「內觀智」（vipassanā ñāṇa）的指導與覺知，這些功德仍被無明所包圍。

因此，更多的「造善業」，往往只是延續輪迴的因，而非解脫的果。
這不是功德的錯誤結果，而是來自於「無明」驅動下的造作，以及隨順個人的欲望而已。

難能可貴的教法

結論：

「不觀照感受」便會導致生死輪迴的延續，成為墮落苦趣的因。
透過智慧觀照感受的生滅，才能止息煩惱、斷除漏法，邁向解脫之道。

維薩卡問道：「不觀照喜、苦、捨三受，會發生什麼？」不觀照喜受，貪欲的潛伏染污就會跟著來。她簡短地回答了。但你必須知道，貪欲、執著和行動會跟著來。它繼續成為（存在），出生隨之而來。這是自然法則。如果帶著喜受死去，就會所謂的「餓鬼生」。從染污的角度來看，它接著是感官快樂的染污（kāmāsava）。指的是貪婪。隨著kāmāsava和bhavāsava（成為的染污）會跟隨其後。找到一個有觀照的人非常罕見。人們帶著喜受微笑。不觀照苦受，憤怒就會跟著來。這種由無明而起的憤怒會導致動物的出生。接著是無明染污（avijjāsava）。這種染污一直追隨到最高的天界（即無色界梵天）和洞見冥想中的種姓變化知識（Gotrabhū ñāṇa）。當這些感受生起時，要努力觀照。否則，就是通往餓鬼和動物界的道路。不觀照中性感受，無明染污就會跟隨。這種感受很微妙，只有有知識的人才能知道。大多數情況下，它會導致動物的重生。這不是很可怕嗎？即使在洞見的包圍下行善，無明也會跟著它。它給貪欲帶來優勢。帶著無明，人們祈禱帶著貪欲。然後跟著感官快樂、成為和無明的染污。因此，為了繼續重生而積累功德，比為了從中解脫而積累功德更多。這些不是功德的結果。這是不知道無明的因，繼續自己的願望。確實，找到一位能教導人們佛陀意圖的老師是罕見的。

Visākha asked, "Do these three latent defilements follow behind feelings all the time?" The answer was not always. A person who practices insight meditation is not followed by them if he contemplates impermanence. This is one way of admonishing. I have to admonish you the second way the Buddha mentioned that merits could give the results up to jhānas, paths and fruits. But wrong knowledge becomes the cause of repeated births. It is the cause of the merit makers. Generosity (cāga) is giving up so it is killing the craving (taṇhā). It is giving up mine, so killing wrong view. Therefore, dāna is the dhamma of killing taṇhā and diṭṭhi. If you don't know how to do it; it becomes I have so I give, then diṭṭhi come in. I give it so I will enjoy the fruit and then craving come in. (So, knowledge and wisdom are very important in our daily lives.)

毗舍佉（Visākha）問道：「這三種潛在的煩惱（latent defilements）是否總是跟隨著感受呢？」
法增尼（Dhammadinnā）的回答是：「並非總是如此。」

若一個人正在修習內觀禪（insight meditation），並觀照「無常」（impermanence），這些煩惱便不會跟隨他。

佛陀的第二種教誡：

布施（dāna）的真義：

布施的錯誤方式：

由此可見：智慧與正見（right knowledge and wisdom）在我們日常生活中是極其重要的。

正確的布施與智慧：

維薩卡問道：「這三種潛伏的染污是否一直跟隨感受？」答案是否定的。一個修習洞見冥想的人，如果觀照無常，就不會被它們跟隨。這是一種告誡方式。我必須用佛陀提到的第二種方式告誡你，功德可以帶來果報，直至禪那、道和果。但是錯誤的知識成為重複出生的原因。這是造功德者的原因。慷慨（cāga）是放棄，所以它是在殺死貪欲（taṇhā）。這是放棄我的，所以殺死了錯誤的觀點。因此，dāna是殺死taṇhā和diṭṭhi的法。如果你不知道如何去做；它就會變成我有，所以我給，然後diṭṭhi進來。我給了它，所以我會享受果實，然後貪欲進來。（所以，知識和智慧在我們的日常生活中非常重要。）

It is depending on the guidance of a wise teacher. Must know how to choose the teaching and always think about that these teachings are reaching to the heart or not (connection with the Four Noble Truths). If leading to the truth it is precious. The Buddha admitted that he himself did not know the truth before had to wander for a long time in the round of rebirth. Someone has moral virtue (sīla), what should he do? Have to contemplate anicca, dukkha, anatta… etc., the 11 contemplations (disease, tumor, dirt, misery, affliction, alien, disintegrating, empty, anicca, dukkha and anatta). It was questioned by Mahākoṭṭhita (or Mahākoṭṭhika) and answered by Sāriputta. Someone has sīla and practice vipassanā can realize the path and fruit.

修行的關鍵在於善知識的指導。
必須懂得如何選擇正確的教法，並時常反思這些教法是否直達內心，是否與四聖諦（The Four Noble Truths）相連接。如果所學的法門引導你接近真理，那便是珍貴的教法。

佛陀的自我承認：

佛陀也曾坦言，在他證悟前，自己也曾因不知真理而在輪迴中流轉了無數生死。

持戒（sīla）之後應如何進一步修行？

這一問答出自尊者大拘絺羅（Mahākoṭṭhita）所問，並由尊者舍利弗（Sāriputta）回答。

修持的結果：

結論：

這取決於一位智慧導師的指導。必須知道如何選擇教法，並始終思考這些教法是否觸及內心（與四聖諦相連）。如果通向真理，那就是珍貴的。佛陀承認，他自己在輪迴中流浪了很久，之前不知道真理。有人有道德德行（sīla），他應該做什麼？必須觀照無常、苦、無我……等等，十一觀（疾病、腫瘤、污垢、苦難、痛苦、陌生、解體、空、無常、苦、無我）。這是由Mahākoṭṭhita（或Mahākoṭṭhika）提出的，由舍利弗回答的。有人有sīla並實踐洞見，可以實現道和果。

Dhammadinnā described on the practice. When pleasant feeling arises it is pleasant, and passing away it is dukkha. Therefore, contemplate as dukkha sacca, and then it cut off the taint of sensual pleasure in the dependent Co‐arising. When unpleasant feeling arise it is painful, and passing away it is sukha. For neutral feeling, someone has sharp faculty discerns anicca. Unpleasant feeling is the opposite of pleasant feeling. We have to contemplate when they arise. Only one can arise. When sukha arises contemplate sukha, and dukkha arises contemplate dukkha. Contemplate both as the truth of dukkha. What is their opposite? Neutral feeling, it means when it arises the other two are not there. When upekkhā arises must contemplate upekkhā. If not, we think that nothing is there. One of them is always arising. Don't say we can’t find anything to contemplate. It is similar to say as there is no impermanence. It is also like seeing Nibbāna. All the feelings cease is Nibbāna. Therefore, continue to contemplate until all feelings are ended. When the mind can’t penetrate these 3‐feelings it can be mixed up because the mind follows late. The khandha arise quicker than the mind which is observing. That means defilement come in between them. This makes the realization slower. During contemplation sometime sukha or dukkha or neutral feeling continuously arising. For example for sukha vedanā—as with one sukha and with one knowing (i.e. ñāṇa) etc., each feeling with each contemplation defilement cannot come in between them. For example, if pain arises and it's continuously painful, then the mind can’t penetrate it. And aversion comes in between them. If pleasant feeling continuously pleasant the mind can’t penetrate it either. Kilesa comes in between them. For the yogis this point is very important. If neutral feeling continues, the mind can’t penetrate it. Ignorance comes in between them. Greed follows behind sukha, anger follows behind dukkha and ignorance follows behind neutral feeling respectively.

感受的關鍵要點：

煩惱如何跟隨感受？

修行者的重要提醒：

結論：
貪愛跟隨樂受，瞋恚跟隨苦受，無明跟隨捨受。
唯有透過即時的智慧觀照，將每一種感受視為**「苦的真相」**，並洞察其無常本質，才能斷除煩惱，趨向涅槃的究竟解脫。

Dhammadinnā 描述了修行。當喜受生起時，它是喜，消逝時是苦。因此，觀照為苦諦，然後它切斷了依止緣起中的感官快樂的染污。當不喜受生起時，它是痛苦的，消逝時是喜。對於中性感受，有人敏銳地辨別無常。不喜感受是喜感受的對立面。我們必須在它們生起時觀照。一次只能生起一個。當sukha生起時，觀照sukha，當dukkha生起時，觀照dukkha。觀照兩者為苦的真相。他們的對立面是什麼？中性感受，意思是當它生起時，其他兩個就不存在。當upekkhā生起時，必須觀照upekkhā。否則，我們認為什麼都沒有。其中一個總是在生起。不要說我們找不到東西可以觀照。這就像說沒有無常一樣。這也像看到涅槃。所有的感受都停止了就是涅槃。因此，繼續觀照直到所有的感受都結束。當心無法穿透這三種感受時，它可能會混淆，因為心跟得太慢。五蘊的生起比觀察的心的速度更快。這意味著染污在它們之間出現。這使得覺悟變慢。在觀照期間，有時sukha或dukkha或中性感受持續生起。例如，對於sukha vedanā——一個sukha和一個knowing（即ñāṇa）等，每種感受都有每個觀照染污不能在它們之間出現。例如，如果痛苦持續不斷，那麼心就無法穿透它。厭惡在它們之間出現。如果喜悅持續不斷，心也無法穿透它。kilesa在它們之間出現。對於瑜伽士來說，這一點非常重要。如果中性感受持續，心就無法穿透它。無明在它們之間出現。貪婪跟隨sukha，憤怒跟隨dukkha，無明分別跟隨中性感受。

It is not easy to talk about these things. In real practice you have to know that kilesa really come in or not. Do your mind able to catch on with each anicca? You have to observe it. If you don't, then increase your effort. You will realize Nibbāna. Not realizing is because of kilesa come in between the practice. Insight knowledge (vipassanā ñāṇa) is the forefront knowledge. The first thing has to develop. The right view of insight knowledge comes before hand. Only then the right view of Path Knowledge, which is seeing Nibbāna, will follow. In these two right views; vipassanā right view becomes sharper and Nibbāna becomes closer. Without laziness in the practice, then you will realize it. Without vipassanā right view the leader of the Path right view can’t arise. It was mentioned in the Sagāthā Vagga Saṃyutta. (SN.1.46; (6). Accharāsuttaṃ, Āditta—Vaggo, Devatā—saṃyutta, Sagāthā Vagga, Saṃyutta.)

些修行的道理並非容易談論，因為在實際修行中，關鍵在於：
你是否能察覺到煩惱（kilesa）是否已經介入？

實修的要點：

洞察智（vipassanā ñāṇa）的重要性：

「兩種正見」的關聯：

內觀智愈銳利，涅槃便愈趨接近。
若修行中能夠持續不懈地觀照而不生懈怠，涅槃便可實現。

佛經中的教證：

佛陀在《相應部》（Sagāthā Vagga Saṃyutta）的《天神相應》（Devatā Saṃyutta）中提到：

結論：

談論這些事情並不容易。在實際修行中，你必須知道kilesa是否真的進來了。你的心是否能夠跟上每個anicca？你必須觀察它。如果你不這樣做，那麼就增加你的努力。你會實現涅槃。沒有實現是因為kilesa在修行之間出現。洞見智（vipassanā ñāṇa）是前沿的知識。首先要發展。洞見智的正見先出現。只有這樣，道智的正見，也就是看到涅槃，才會隨之而來。在這兩種正見中；洞見正見變得更敏銳，涅槃變得更近。不懶惰修行，就會實現。沒有洞見正見，道之領導者正見就不能生起。《增支部》提到過。（SN.1.46；（6）。Accharāsuttaṃ，Āditta—Vaggo，Devatā—saṃyutta，Sagāthā Vagga，Saṃyutta。）

The knowledge of conformity (anuloma ñāṇa) is still in the stage of anicca. It conditions the knowledge of change of lineage (gotrabhū ñāṇa) which sees Nibbāna with proximity condition (anantarapaccayo). Why I use it here? It describes the natural process without a being. It will arise accordingly to the natural law. Knowledge of the Path comes only after the knowledge of change of lineage and seeing Nibbāna. Therefore, without the knowledge of insight and Path Knowledge can’t happen, even stand between them is the knowledge of change of lineage. Don't let disappointment and doubt come in. May be I am a 2‐rooted person (duhetuka). Had I done something wrong to someone? So I can’t realize Nibbāna. Don't let these mental states come in. The Buddha guaranteed that if you could listen to the truth of dhamma and discerned anicca, and then you would realize it (from Aṅguttara Nikāya). If no defilement comes in between anicca and contemplation, you will realize it. Don't think about these things. In some people their doubts and remorse lead them into painful rebirths, preventing them from realization.

順行智（anuloma ñāṇa）仍處於觀察「無常」（anicca）的階段，它是轉向智（gotrabhū ñāṇa）的前導，後者則以無間緣（anantarapaccayo）接觸涅槃。

自然法則：

這裡所描述的是純粹的自然過程，不涉及「有情」（being）或「自我」。

證悟的過程：

道智的生起，必須依賴內觀智的成熟，並經由轉向智而接觸涅槃。

修行者的常見疑惑：

重要的修行提醒：

結論：

無漏智（anuloma ñāṇa）仍然處於無常的階段。它以近緣條件（anantarapaccayo）為條件，產生了見道智（gotrabhū ñāṇa），看到了涅槃。為什麼我用它？它描述了一個沒有主體的自然過程。它會按照自然法則而生起。道智只有在見道智和看到涅槃之後才會出現。因此，沒有洞見智和道智就不能發生，甚至站在它們之間的是見道智。不要讓失望和懷疑進來。也許我是個二因人（duhetuka）。我是否對某人做錯了什麼？所以我不能實現涅槃。不要讓這些心態進來。佛陀保證，如果你能聽真法，辨別無常，那麼你就會實現它（來自《增支部》）。如果沒有染污在無常和觀照之間，你就會實現它。不要想這些事情。在某些人身上，他們的懷疑和悔恨使他們陷入痛苦的重生，阻止他們實現。

There comes the knowledge of change of lineage after the insight knowledge; and next comes the Path Knowledge. These are the process of the law of vīthicitta (consciousness belonging to a cognitive process). They are always in this process. Worry and remorse (kukkucca) are very bad dhamma and danger of the path. Yogi will destroy himself. All the practices never become fruitless. The Buddha also gave encouragement. During the dying moment the practicing yogi by putting effort in contemplation can enter the stream to non‐returner. If not happen in this way by dying with the mind of insight knowledge will take rebirth in the heavenly realm. As soon as born there and enter the stream. The Buddha mentioned this definitely (Aṅguttara Nikāya). If kukkucca comes in, contemplate its impermanence. After that continue one's own contemplation, e.g. vedanā, mind etc. For someone who contemplates on feeling, worry is unpleasant mental feeling (domanassa). In contemplation of mind, worry is mind with aversion. Don't look for it. It comes for contemplation. This point is very important.

隨著觀智（insight knowledge）之後，便生起「轉向智」（knowledge of change of lineage），接著是「道智」（Path Knowledge）。這是**「心路法則」（vīthicitta，心識運作過程）** 的自然過程，它們始終按照這個次序運行。

憂慮與追悔（kukkucca）是極為不善的法，亦是修行道上的危險。修行者若陷入其中，便會自我毀滅。

然而，所有的修行絕不會成為徒勞無功的事。
佛陀也曾給予鼓勵：

若憂慮與追悔（kukkucca）生起，應觀照其「無常」。
隨後繼續自己的觀照，如觀「受」（vedanā）或「心」（mind）等。

無須刻意去尋找它，它自然會成為觀照的所緣。
這一點至關重要。

見道智之後，出現種姓變化智；接下來是道智。這些是vīthicitta（屬於認知過程的意識）的過程。它們總是處於這個過程中。憂慮和悔恨（kukkucca）是非常糟糕的法，是道的危險。瑜伽士會自我毀滅。所有的修行都不會徒勞無功。佛陀也給予了鼓勵。在臨終之際，修行的瑜伽士通過努力觀照，可以進入初果到不還果。如果沒有這樣，以洞見智的心態死去，就會投生天界。一出生就在那裡進入初果。佛陀明確提到這一點（《增支部》）。如果kukkucca進來，觀照它的無常。之後繼續自己的觀照，例如vedanā、心等。對於觀照感受的人來說，憂慮是不愉悅的心感受（domanassa）。在觀照心時，憂慮是有厭惡的心。不要尋找它。它來供觀照。這一點很重要。

Visākha asked, "What is the opposite of neutral feeling?" Dhammadinnā answered," It's ignorance." It is true, every time neutral feeling arise and not knowing it is ignorance. And then what is the opposite of ignorance. The answer is knowledge or knowing (vijjā). If one of them there the other is not. Therefore, your contemplation is the path of knowledge. This is the work of true knowledge arising (vijjā udapādi) and discernment knowledge arising (ñāṇa udapādi). What is the opposite of vijjā? It is fruition (phala). Vijjā is ñāṇa (knowledge). Fruition is the free mind (vimutti citta). What is the opposite of fruition? It is Nibbāna. Why? For the fruition mind to arise have to practice a lot. It is conditioned phenomena (saṅkhata dhamma). Nibbāna exist as unconditioned dhamma and without cause. So they are opposite. Visākha was very pleased with her answer. And then the Buddha asked to contemplate fruition as impermanence, because it is conditioned (from the Paṭṭhāna). It is saṅkhata dhamma so ending with anicca. For Nibbāna just only incline towards it. Whatever impermanence contemplates impermanence. Those which is permanent just incline towards it. It means stay with the peaceful mind. Therefore I have to mention that incline the mind to the ending of arising and passing phenomena as ending. Don't contemplate Nibbāna. It is not a dhamma for contemplation. It is a reviewing dhamma (paccavekkhana), an investigating dhamma. What is its characteristic and quality? Can it be investigated in this way? It does not matter. The Path is impermanent and Fruition also impermanent. Contemplate conditioned as impermanence (saṅkhata). As for unconditioned Nibbāna, reviewing as "That it's", "That it's".

毗舍佉（Visākha）問道：「捨受（neutral feeling）的相反是什麼？」
法增尼（Dhammadinnā）回答：「是無明（ignorance）。」

這是真理：每次捨受生起而不知覺時，就是無明。
接著，毗舍佉又問：「那麼，無明的相反是什麼？」
法增尼回答：「是智（vijjā，知識或覺知）。」

接下來，毗舍佉再問：「智（vijjā）的相反是什麼？」
法增尼回答：「是果智（phala，證果的心識）。」

那麼，果智的相反是什麼呢？
法增尼回答：「是涅槃（Nibbāna）。」

佛陀的指導：

佛陀說：「應當觀照果智為無常（anicca），因為果智是有為法（saṅkhata dhamma）。」

涅槃不可觀照：

修行的重點：

維薩卡問道：「中性感受的對立面是什麼？」達摩達多回答：「是無明。」這是真的，每次中性感受生起而不知道就是無明。那麼無明的對立面是什麼呢？答案是知識或知道（vijjā）。如果其中一個存在，另一個就不存在。因此，你的觀照是知識之道。這是真知（vijjā udapādi）和洞見知（ñāṇa udapādi）的工作。什麼是vijjā的對立面？是果（phala）。Vijjā是ñāṇa（知識）。果是解脫心（vimutti citta）。什麼是果的對立面？是涅槃。為什麼？因為果心要生起，必須多多修行。是有為法（saṅkhata dhamma）。涅槃存在於無為法，無因。所以它們是相反的。維薩卡對她的回答非常滿意。然後佛陀要求觀照果為無常，因為它是條件的（來自《發趣經》）。是有為法，所以以無常而結束。對於涅槃，只需傾向於它。無論什麼無常都觀照無常。那些永恆的只是傾向於它。意思是保持平和的心態。因此，我必須提到傾斜心態，使生滅現象的結束作為結束。不要觀照涅槃。它不是觀照的法。它是審查法（paccavekkhana），是調查法。它的特徵和品質是什麼？可以這樣調查嗎？這並不重要。道是無常的，果也是無常的。觀照有為法為無常（saṅkhata）。至於無為涅槃，審查為「它是」、「它是」。

For ending the dhamma talk, to realize Nibbāna start from the conditioned, conditioned knowledge is not the Path Knowledge, only insight knowledge. The kinds of knowledge which come out from the conditioned are Path Knowledge and Fruition Knowledge. Insight knowledge is taken the objects of conditioned. Contemplate conditioned as anicca is insight knowledge. After the ending of the insight knowledge, you will see the unconditioned, i.e. Nibbāna. Why? It is free from the conditioned. Vipassanā practice is finished when the practice of the conditioned is ended. Then the knowledge incline towards the unconditioned will happen. You can’t find Nibbāna inside the province of conditioned. If it is possible, it must be Diṭṭhi—Nibbāna (wrong view Nibbāna). Eating is good, drinking is good, and people take these things as momentary Nibbāna. It is wrong view Nibbāna. Therefore, if you want Nibbāna, have to come out from the province of conditioned. If you don't know the condition, then can’t find out the exit. The arising is conditioned and the passing away is anicca. If you can’t see, this then it is impossible. First make oneself from blind worldling into right view worldling (kalyāṇa puthujjana). And then realize the Path Knowledge of noble view and you will see Nibbāna. Blind worldling does not see the conditioned but good worldling see it. If he sees the unconditioned then becomes a noble person must develop in these ways. Before encountering a spiritual friend, everyone is blind. If you find one, you'll become a good worldling. For example, when Sāriputta and Mahā‐Moggallāna met Sañjaya (their first teacher), they were blind worldlings. They became good worldlings after met with Assaji (one of the first 5-disciples of the Buddha), later becoming noble persons. Don't take the blind worldling as 3‐rooted or 2‐rooted person (tihetuka or duhetuka) only as without a good spiritual friend. Before not met the Buddha, all were in blindness. Therefore, don't have doubt about it.

結束法談時，若要證悟涅槃，必須從「有為法」（conditioned phenomena）開始修行。

觀智與道智的關聯

涅槃與錯誤的見解

修行次第：從盲目凡夫到聖者

不要生起懷疑

結論：

為了結束法義的談話，要實現涅槃，從有為法開始，有為法知識不是道智，只有洞見智。從有為法中產生的知識是道智和果智。洞見智以有為法為對象。觀照有為法為無常是洞見智。洞見智結束後，你會看到無為法，即涅槃。為什麼？它是自由的有為法。當有為法的修行結束時，洞見修行就結束了。然後知識就會傾向於無為法。你找不到涅槃在有為法的省份內。如果可能，它一定是Diṭṭhi-Nibbāna（錯誤觀點的涅槃）。吃是好的，喝是好的，人們把這些東西當作瞬間的涅槃。這是錯誤觀點的涅槃。因此，如果你想要涅槃，必須從有為法的省份出來。如果你不知道條件，那麼就找不到出口。生起是有條件的，消逝是無常的。如果你看不見，那麼就不可能。首先把自己從盲目的世俗人變成正見的世俗人（kalyāṇa puthujjana）。然後實現聖者的道智，你就會看到涅槃。盲目的世俗人看不到有為法，但善良的世俗人能看到。如果他看到無為法，就會成為聖人，必須以這些方式發展。在遇到精神導師之前，每個人都是盲人。如果你找到一個，你就會成為一個善良的世俗人。例如，舍利弗和大目犍連遇到珊闍耶（他們的第一位老師）時，他們是盲目的世俗人。他們在遇到阿薩耶（佛陀的第一個五位弟子之一）後成為善良的世俗人，後來成為聖人。不要把盲目的世俗人當作三因人或二因人（tihetuka 或 duhetuka），只是沒有好的精神導師。在沒有遇到佛陀之前，所有人都處於盲目狀態。因此，不要對此產生懷疑。

Nandaka’s Exhortation

[Note: Sayadaw based his talks from the suttas not necessarily the exact serial ways or took all of them as mentioned in the suttas. He only used the points from the suttas to explain the dhammas and about the practice.]

I condense the story of Nandaka and the bhikkhunīs told by Sayadaw. It was based on Nandaka’s Exhortation, Suttas No.146, Majjhima Nikāya.

【註：禪師（Sayadaw）在開示中，依據佛經中的內容進行講解，但不一定完全按照經文的順序或所有細節。他僅擷取經文中的要點，說明佛法與修行的方法。】

以下是禪師所講述的難陀迦尊者（Nandaka）與比丘尼之故事的摘要。
此故事取自中部經典（Majjhima Nikāya）第146經——《難陀迦的教誨》（Nandaka's Exhortation）。

南陀勸誡

[註：尊者（Sayadaw）的開示是基於經藏（suttas），但並不一定嚴格按照經文的順序或內容。他僅從經文中擷取要點，用以闡述法義及修行之道。]

以下是我根據尊者所述的南陀與比丘尼的故事所做的摘要，主要參考《中阿含經》第146經《南陀勸誡經》。

The Buddha sent monks to teach the bhikkhunīs regularly. Everyone did it except Nandaka; he was never willing to give his service. Every time when his turn arrived, he gave various reasons not to go because they were his consorts in some of his past lives as kings. At the time of the Buddha many arahant had psychic powers to know people's past lives. Then one day the Buddha asked Ānanda who had been arranged to teach the bhikkhunīs. After the Buddha knew the situation, he ordered Nandaka to teach the bhikkhunīs.

佛陀會定期派遣比丘前往教導比丘尼們，所有比丘都依次執行這項職責，唯獨難陀迦尊者（Nandaka）一直不願意前往。每當輪到他時，他總會找各種理由加以推辭。

為何如此？
因為在過去世，當他曾為國王時，這些比丘尼們曾是他的王妃與伴侶。
在佛陀的時代，許多阿羅漢具備宿命通（psychic powers to know past lives），能夠知曉眾生的過去世因緣。

後來有一天， 佛陀詢問阿難尊者（Ānanda） 誰被安排去教導比丘尼們。
當佛陀知曉難陀迦的情況後，便親自指示難陀迦尊者前往教導比丘尼們。

這段記載顯示出：
即便過去的因緣可能帶來障礙，但在佛陀的指導下，應超越個人情感與執著，履行佛法的弘揚與教導之責。

佛陀派遣僧眾定期教導比丘尼們。除了南陀之外，所有人都願意盡責。每當輪到南陀時，他總是以各種理由推辭，因為他在過去生中曾與這些比丘尼們有過夫妻之緣。在佛陀時代，許多阿羅漢都具有神通，能夠知曉眾生的過去生。有一天，佛陀問阿難陀誰被安排去教導比丘尼們。佛陀得知情況後，便命令南陀去教導比丘尼們。

Concern with the practice of vipassanā, I'll talk about Nandaka and 500 bhikkhunīs. There are two types of intimacy. In the past lives one had intimacy with one another. And then in this life one knows each other and become close relationship. He invited them that if they did not understand and not clear about what he said and could ask him. If he asked them they should answer. He talked about feeling by the sense doors. Here is form (visual object). It is particle element. These particle elements are formed by eight fundamental elements. These are elements of earth, water, fire, air, color, smell, taste and nutriment. "Are the visual form permanence or impermanence?" "It is impermanence." "In that which is impermanence easeful (sukha) or stressful (dukkha)?" "It is stressful." "And is it fitting to regard what is impermanence, stressful as: 'This is mine, This is myself, This is what I am'?" "No, Venerable sir." "Why is that?" "Because we have already seen it well as it has come to be, with right discernment." "Even you all know it before, by hearing again is more beneficial." (After this Sayadaw continued to the other five sense objects, from sound to idea=dhamma ārammaṇa)

關於內觀禪修（vipassanā），我將講述難陀迦尊者（Nandaka）與500位比丘尼的故事。

兩種親密關係

開示「感受」與「六根門」

難陀迦尊者以感官門（sense doors）中的「色法」（form，視覺對象）作為起點，開示了佛法的實相：

其餘五根門的開示

接著，難陀迦尊者將這同樣的問答法，依次運用於其他五種感官對象（sense objects）：

開示的核心要點：

難陀迦尊者透過「無常、苦、無我」的法印，讓比丘尼們反覆思維、觀察與確認：

這是內觀修行中對六根門與六塵觀照的基礎，透過反覆聆聽與觀察，最終能洞察真理，斷除執著，趨向解脫。

在修習內觀禪的過程中，我們可以從南陀與五百比丘尼的故事中得到啟示。人與人之間存在兩種親密關係：過去世的親密關係和今生建立的親密關係。南陀邀請比丘尼們，若對他的教導有任何疑問，都可以提問。他也強調了通過六根感受的過程。

以「色」為例，它是物質現象，由地、水、火、風、色、香、味、觸等八種基本元素組成。

「色法是恆常還是無常？」「是無常的。」「無常法是苦還是樂？」「是苦的。」「無常苦法，應當執著為『我、我所』嗎？」「不應當，尊者。」「為什麼？」「因為我們已經以正見透見了它的實相。」「雖然你們已經知道，但再聽聞仍有益處。」

（之後，尊者繼續講解其他五種感官對象：聲、香、味、觸、法。）

(Sayadaw continued to talk about the six sense doors after the six sense objects.). The eye is nicca or anicca and sukha or dukkha? It is anicca and dukkha, Venerable sir. If anicca and dukkha, can you say, this is mine, this I am and this is myself. No. Venerable sir, we had practiced and knew this before (The other five doors are also in the same way).

（其餘五根門——耳根、鼻根、舌根、身根、意根——皆以相同的方式進行問答與觀照。）

核心要點：
透過對六根門的觀照，難陀迦尊者讓比丘尼們進一步確認：

這是內觀修行的重要步驟，透過正確的觀察，破除對「我」與「我所」的執著，逐步達到解脫之道。

眼睛是恆常還是無常？是苦還是樂？「是無常、苦的，尊者。」「如果是無常、苦的，能說『這是我的、我是這個、我是屬於這個』嗎？」「不能，尊者。我們以前修行時已經知道了。」（其他五根也是同樣的道理。）

(After the six sense doors, Sayadaw continued to talk about the six consciousness arise from the contact of six sense objects and the six sense doors) When the eyes meet the form, eye consciousness arises. The eye consciousness is nicca or anicca and sukha or dukkha? It is anicca and dukkha, Venerable sir. If it is anicca and dukkha, can you say, this is mine, this I am and this is myself. No. Venerable sir, we had practiced and knew this before (The other five consciousness are also in the same way).

（在討論完六根門之後，禪師繼續講解由六塵與六根接觸而生起的六識。）

（其餘五識——耳識、鼻識、舌識、身識、意識——皆以相同的方式進行問答與觀照。）

核心要點：

結論：
透過對六識的如實觀照，修行者能夠破除對「識」的執著，進一步洞察「無常、苦、無我」的真理，從而斷除「我見」（sakkāya diṭṭhi），邁向解脫之道。

（在講解六根之後，尊者接著講解六識，即六根與六塵接觸而產生的意識。）

當眼睛遇到色，眼識生起。眼識是恆常還是無常？是苦還是樂？「是無常、苦的，尊者。」「如果是無常、苦的，能說『這是我的、我是這個、我是屬於這個』嗎？」「不能，尊者。我們以前修行時已經知道了。」（其他五識也是同樣的道理。）

Feeling arises from eye consciousness is permanent or impermanent? It is impermanence, Venerable sir. If impermanent sukha or dukkha? Dukkha, Venerable sir. If it is anicca and dukkha, can you say, this is mine, this I am and this is myself. No, Venerable sir. There are six kinds of feeling. Feeling arise from the eye, from the ear, from the nose, from the tongue and from the mind door. Contemplate the impermanence of feeling is come from these Pali Suttas. If you extend them, it's six kinds. These are only in brief. You can extend more than that, 18 kinds also true (6 sense doors x 3 types of feeling=18). Nandaka gave examples for his talk. Put oil and wick in a container and then lit the fire. Because of the fire, light arises or appears. There are four objects: oil, wick, fire, light. Feeling arises from the three impermanent objects. Therefore, feeling is also impermanence. Here eye, form, eye consciousness and feeling are similar to oil, wick, fire and light. The elements inside the eight material phenomena are impermanent (form and eye sensitivity). Eye consciousness is also impermanent. Feeling arising from them is also impermanent. Therefore, it can’t make feeling which comes from the three impermanence become permanence. Why? The three causes are impermanent. You can say feeling is anicca, dukkha and anatta. If the fire dies out, the light has to be dying out first. Why is that? Because it has to rely on the other three. In the eye when eye consciousness arises, it arises together with feeling. Contemplate eye consciousness as impermanence. Can you say this is mine, this I am, this is myself. Don't say I see it. Feeling arises from the eye is by three causes. These causes are impermanent, so feeling must be impermanent. For example, a son dies, because the parents themselves are impermanent. Can you say why it happened to me? If you said this, then wrong view had followed you. Then you have permanent perception, knowing and view. With wrong view when a child dies or opposing us, then we are in sorrow, lamentation and stress. Now, you yourself are impermanent. You all are still alive because of the continuation of the impermanent conditions. Without these continuations you'll die. It is liked stopping the dynamo. If you can’t move the conditioned out never see anicca. Anicca is covered up by continuity. Continuity means continuous replacements from behind. So can’t see anicca. The replacements are so quick that can’t see the inconstancy. Look at it in this way. Water is flowing from the north to the south direction. Drop colour paints of white, blue and yellow respectively. Stay a little below of the droppings and watch. After the white colour paint flows down and the blue one arrives, and then the yellow one. If you ask is it the same water? The first water is already flowing downwards by the evidence of the colour changes. If the water is always there then white, blue and yellow paints would never flow downwards. Here also the same way, eye consciousness is replacing the feelings. It is not the first feeling, but the later feeling. The first seeing disappears and replacing with the later one.

六種感受

難陀迦尊者的譬喻：油、燈芯、火與光

觀察的重點

無常被「連續性」掩蓋

結論：

感受是由眼識所生，是恆常還是無常？「是無常的，尊者。」「無常的感受是苦還是樂？」「是苦的，尊者。」「無常苦的感受，能說『這是我的、我是這個、我是屬於這個』嗎？」「不能，尊者。」

感受有六種，分別是由眼、耳、鼻、舌、身、意六根所生。經中教導我們要觀照感受的無常。如果深入分析，可以細分為十八種感受（六根乘三種感受）。

南陀比丘舉了一個例子：油、燈芯、火、光。感受是由這三個無常法所生，因此感受也是無常的。眼、色、眼識、感受，也如同油、燈芯、火、光。八種物質現象的元素都是無常的，眼識也是無常的，由它們所生的感受更是無常。因此，由三個無常法所生的感受，不可能是恆常的。

當眼識生起時，感受也同時生起。觀照眼識的無常，不要執著為「我見」。感受是由三種無常法所生，所以感受也是無常的。例如，孩子去世，是因為父母本身也是無常的。如果執著為「為什麼是我？」，那就是錯誤的見解。

我們之所以還活著，是因為無常的條件不斷延續。如果這些條件停止，我們就會死亡。就像發電機停止運轉一樣。如果不能觀照到無常的變化，就是被無常的連續性所掩蓋。連續性是指不斷的替代，這種替代非常迅速，以至於我們無法看到無常的變化。

就像水從北向南流，我們在水流的下游滴入白、藍、黃三種顏料。最初的白色的水已經流走了，取而代之的是藍色的水，然後是黃色的水。雖然是同一條河流，但水卻在不斷變化。同樣地，眼識也在不斷地產生新的感受，舊的感受消失了，新的感受取而代之。

The same seeing means can’t overcome the replacement that saying as seeing the same things. Then you can’t leave (move) out the relationship. Seeing the same thing is view of permanence. This is the view to painful rebirth. If you want to dispel this view must know the differences of the replacement is one thing and the passing away is another thing. I'll explain the contemplation of the eye door. On the wall there are the numbers of 1,2,3,4. After you had seen number 1, and you see number 2. After you see number 2 and then you see number 3. If not in this way, you'll only see number 1 continuously. Do you see only number 1? After number 1 disappears you see number 2. After number 2 disappears you see number 3. In the same way you have to know that after the old ones are passing away and the new ones are arising. If not you can’t even count the numbers, number 1 only. The first feeling can’t feel the second feeling. We see it passing away, passing away… etc. Another seeing is here, also passing away here etc. It can’t move away from the place. Contemplate insight here. As an example, pain arises on the body. It is paining. It arises and passes away; another pain arises and passes away. It is passing away that has to replace; it is passing away that it has to replace...etc. Never forget this point. If you are watching at it, the knowledge of "It is not the same one before; It is not the same one before...etc." will develop. If you know it is not the same one before, you are seeing the impermanence. It is the method of uncover the continuity (santati) which covering up the anicca.

見到「同樣的事物」是對「無常」的誤解，
這使人無法覺察「生滅」的真相，而誤認為事物是「常住」不變的，這就是常見（view of permanence）。
這種錯誤的知見會導致苦趣的輪迴（painful rebirth）。

如何破除常見？

禪師的開示：觀察眼門的生滅

運用在觀察感受

破除連續性（santati）的遮蔽

關鍵要點：

結論：

透過持續觀察「生滅」的替換過程，能破除連續性的錯覺，洞察每一現象的「無常」，這就是內觀修行的關鍵。
時刻觀察：「這不是先前的，這已經滅去」，你便能見到「無常」的真實相。

同樣的看見，不能克服替代這個說法，就像看見同樣的東西一樣。這樣你就不能離開（超越）這種關係。看見同樣的東西是一種恆常的見解，這是導致痛苦輪迴的見解。如果你想消除這種見解，必須知道替代和消逝是兩回事。

我來解釋一下如何觀照眼門。牆上有數字1、2、3、4。你看完數字1後，再看數字2。看完數字2後，再看數字3。如果不是這樣，你只能一直看到數字1。你只看到數字1嗎？數字1消失後，你看到數字2。數字2消失後，你看到數字3。同樣地，你要知道舊的消逝後，新的才生起。否則，你就無法數數，只能一直停留在數字1。第一個感受無法感覺到第二個感受。我們看到它在消逝，消逝……等等。另一個看見也在這裡消逝……等等。它無法離開這個地方。

在此觀照洞見。例如，身體上出現疼痛。它生起並消逝；另一個疼痛生起並消逝。它必須由消逝來替代；它必須由消逝來替代……等等。永遠不要忘記這一點。如果你這樣觀察，就會產生「它不是之前的同一個；它不是之前的同一個……」的認識。如果你知道它不是之前的同一個，你就看到了無常。這是揭露掩蓋無常的連續性的方法。

Nandaka was handling the point of the cause as impermanent, so did the result. After sense object, sense door and sense consciousness arise, that feeling can happen. Three causes are impermanent, so the result is impermanent. Before the concept of continuity arises, but it is impermanent. So contemplate anicca. His instruction was this way. With feeling on seeing, hearing…etc. never take them as permanence. The causes are impermanent and the results are also impermanent. What is the benefit of this way of knowing? During the seeing, affection does not arise. Therefore, clinging, action and birth are not happening. After seeing and follow by knowing which cut off dependent Co‐arising. This is not included in the Sutta. Without this point you may ask the question of why they became arahants. With seeing and become wanting, then craving comes in and follows the law of nature (dhammaniyama) to birth (jāti). If you can contemplate you will have the benefit to Nibbāna. Nibbāna becomes near with contemplation and far away without it. Vedanā nirodha taṇhā nirodho—with the cessation of feeling craving also ceases……jara‐maraṇa nirodho—old age and death also cease. Becoming a Buddha was cut—off the Dependent Co‐arising with the Path Knowledge. The Four Noble Truths arise together. Impermanence of feeling is dukkha sacca, contemplation knowledge is magga sacca, dying of craving is samudaya sacca, not becoming of birth, old age and death is nirodha sacca.

難陀迦尊者（Nandaka）強調：「因緣是無常的，果也是無常的。」

三因生感受，皆是無常

修行的指導：

觀照無常與涅槃

四聖諦的圓滿實現

結論：

若能如此精進觀照，涅槃便不再遙遠，而是當下逐步臨近的解脫之道。

南陀強調了因緣無常的觀點，因此結果也是無常的。在感官對象、感官門和感官意識生起後，感受才會產生。由於三個因緣都是無常的，所以結果也是無常的。在連續性的概念生起之前，它本身就是無常的。因此，要觀照無常。

他的教導是這樣的：在看到、聽到等感受生起時，不要執著為恆常。因緣無常，結果也無常。這種認識有什麼好處呢？在看到時，不會產生貪愛，因此不會有執著、行為和出生。看到並隨之而來的覺知，切斷了緣起。這一點在經文中沒有明確提到，但沒有這個觀點，我們可能會質疑他們為何能成為阿羅漢。如果看到而生起想要，就會產生貪欲，並遵循自然法則（dhammaniyama）而出生（jāti）。

如果你能觀照，就能接近涅槃。觀照使涅槃更近，不觀照則遠離涅槃。感受滅，貪欲滅；老死滅。佛陀成佛，是通過道智切斷了緣起。四聖諦同時生起。感受的無常是苦諦，觀照智是道諦，貪欲的滅是集諦，不生老死是滅諦。

Taṇhā nirodha khandha nirodho Nibbānaṃ—the cessation of craving is the cessation of the aggregates which is Nibbāna. In the teaching process it is different, but in practice they happen together. Finished off the future dukkha to come is Nibbāna. This is the real Nibbāna. Nibbāna has peaceful characteristic. In contemplation eradicate craving and extinguish heat. If craving extinct heat also extinguishes. Is there any dukkha created by it? Without fire the heat also gone. The fire is gone out with the fuel. With fire and fuel, it is burning. Who had the experience of without fire and fuel? The one who contemplated had. Nibbāna is the job of a knowledge man (ñāṇa) and not an action (kammic action) or kamma. It is the duty of knowledge (ñāṇa). Therefore, is Nibbāna the way of action or knowledge is evident by this. Action (kamma) is the far cause (upanissāya=decisive support) and knowledge (ñāṇa) is the near cause (magga—paccayo=path condition). The Buddha said that the dhamma destroys defilement is the dhamma to Nibbāna. The Path Knowledge destroys kilesa and it companions; birth, old age and death will not come. The Path Knowledge experiences Nibbāna. Magga is ñāṇa. Therefore, if you do this job, not necessary to have doubt about can I realize Nibbāna or have any perfection (pāramī) If you can cut off kilesa and you will. Kilesa cuts off is Nibbāna. Samudaya (craving) forbid Nibbāna. What is the characteristic of samudaya? It has the nature of forbidding (palibodhato). Therefore, if he comes in, just forbidding. It can even forbid wholesome matters, even more so for Nibbāna. Only Path Knowledge overcomes it. Dāna and samatha can’t do it. Even it can be given encouragement for the plenty in next life to come. Keeping precepts (sīla) are also for long life. It can interfere in these matters. It can be followed up to the knowledge of change of lineage (gotrabhū ñāṇa). It becomes sure that if you don't kill him (taṇhā) can’t realize Nibbāna. It can do to living beings upside down in the 31 realms of existence. The bhikkhunīs only knew impermanence before. Now Nandaka taught them that impermanence gave birth to impermanence. The three causes are impermanent and the one result is also impermanent. Take this into your heart. He gave another simile. Tree has root, because of it the tree come into being. After the growth of the tree, its shadow appears. After the tree is destroyed, can the shadow of the tree which is created by it be survived? Which one is perished first? It's the shadow. Why? Tree still had the characteristic of continuity but the shadow doesn't. Here feeling (vedanā) is liked the shadow. It has been relied on the other three. If it has to be perished, has to be the first one.

「渴愛的滅盡即是蘊的滅盡，而這就是涅槃」（Taṇhā nirodha khandha nirodho Nibbānaṃ）。

教理與修行的差異

涅槃的實現：行動與智慧

煩惱的障礙與涅槃的關係

「殺死渴愛」的重要性

難陀迦的開示：無常的因，無常的果

譬喻：樹與樹影

結論：

貪欲滅，蘊滅，即涅槃。在教導過程中，它們是不同的，但在實踐中，它們是同時發生的。斷除未來將來的苦，就是涅槃。這是真正的涅槃。涅槃具有平靜的特質。在觀照中，根除貪欲，熄滅煩惱。貪欲滅，煩惱也滅。這會產生任何苦嗎？沒有火，熱也消失了。火隨著燃料而熄滅。有火和燃料，它就會燃燒。誰有過沒有火和燃料的經驗？觀照者有過。涅槃是知識（ñāṇa）的工作，而不是行為（kammic action）或業（kamma）。這是知識（ñāṇa）的職責。因此，涅槃是行動之道還是知識之道，由此可見。行為（kamma）是遠因（upanissāya=決定性支持），知識（ñāṇa）是近因（magga—paccayo=道條件）。佛陀說，摧毀染污的法，就是通往涅槃的法。道智摧毀kilesa及其伴侶；出生、老化和死亡將不會來臨。道智體驗涅槃。Magga是ñāṇa。因此，如果你做這個工作，就不必懷疑自己能否實現涅槃或擁有任何圓滿（pāramī）。如果你能切斷kilesa，你就會。kilesa切斷就是涅槃。

集（貪欲）禁止涅槃。集的特徵是什麼？它具有禁止（palibodhato）的性質。因此，如果它出現，只是禁止。它甚至可以禁止善法，更不用說涅槃了。只有道智才能克服它。布施和禪定做不到。即使它可以鼓勵來世豐盛。守戒（sīla）也是為了長壽。它可以干擾這些事情。它可以跟隨到種姓智（gotrabhū ñāṇa）。它變得確定，如果你不殺死它（taṇhā），就不能實現涅槃。它可以使眾生在31個存在領域顛倒。比丘尼們以前只知道無常。現在南陀教導他們，無常生出了無常。三個因緣是無常的，一個結果也是無常的。把這記在心上。他還舉了一個比喻。樹有根，因為有了根，樹才得以生長。樹長大後，樹蔭出現。樹被毀滅後，由樹創造的樹蔭還能生存嗎？哪一個先滅亡？是影子。為什麼？樹仍然具有連續性的特徵，而影子則沒有。這裡的感受（vedanā）就像影子。它依賴於其他三個。如果它必須滅亡，它必須是第一個。

I will explain in the way of conditional relations (paṭṭhāna). It becomes more profound. The material form (rūpa) is happening beforehand (purejāta=pre‐nascence condition). Eye sensitively also before the feeling, therefore purejāta. Feeling arising depends on them. If these two not happen before, is there any contact (phassa)? Then instantly eye consciousness arises. It's pleasant to see it, and then the pleasant feeling arises. These two material phenomena arise before are pre‐nascence condition. Mind and feeling are arising together (sahajāta=co‐nascence condition).

我將以**緣起的條件關係（paṭṭhāna）**來解釋，這將更為深奧。

純生緣（purejāta-paccaya）

接觸與心識的生起

俱生緣（sahajāta-paccaya）

條件關係的概述：

修行的觀照方法：

結論：
透過觀察「純生緣」與「俱生緣」的條件關係，修行者能洞察：

我會用因緣關係（paṭṭhāna）的方式來解釋，這樣會更深刻。物質形態（rūpa）是事先發生的（purejāta=先成條件）。眼識也是在感受之前，因此也是purejāta。感受的生起依賴於它們。如果這兩個之前沒有發生，會有接觸（phassa）嗎？然後瞬間眼識生起。看到它很愉快，然後愉快的感受生起。這兩個物質現象先於感受而生起，是先成條件。心和感受是同時生起的（sahajāta=同時生起條件）。

If the two died before could they left behind? When the tree fell the shadow could not survive, it is become clear. Eye—sensitivity is the root, form is the tree, branches are consciousness and the shadow is feeling. If the tree fell can shadow be existed? The tree is older and easy to be old and die before. Explain by way of conditional relations is to dispel your doubt (vicikicchā). If you think why it is happening, then doubt comes in. It will hinder the Path Knowledge. In today talk, 3‐causes are impermanent, so that the result is also. You must know this point clear. This instruction is for knowing. In practice, contemplate as after seeing, it is passing away. If you know directly it is not there and then dispel wrong view. After overcoming doubt and by contemplation and know that it is arising here and passing away here. Then it kills wrong view. By the way of conditional relations dispel doubt and contemplation of impermanence dispels wrong view. You must remember this point. After dispel wrong view and doubt by way of teaching, the practice can be completed. Without it, it's impossible. If something happens, then doubt will come in. In practice no need to use cause and effect. Just only arising here and passing away here. Not explaining these things before hand and during vipassanā practice it can be a hindrance. Not knowing the causes have doubt, and not knowing inconstancy (impermanence) have wrong view and all these will not die out. Any kinds of feeling only have these 3‐causes. People think to know the Four Noble Truths have to work through one by one. It is not so. If you discern anicca, all these are working together. It's as the simile of a boat crossing a river. Each of the contemplation involves four together. By listening and knowing these things not fall into painful rebirth for one life.

難陀迦尊者以「條件關係」來解釋無常與消除疑惑（vicikicchā）：

譬喻：樹與樹影

條件關係的目的：消除疑惑（vicikicchā）

修行的指導

四聖諦的同時運作

聽聞正法的利益

結論：

如果這兩個先死了，它們還能留下什麼嗎？當樹倒了，影子就不能生存，這很明顯。眼識是根，色是樹，意識是枝，感受是影子。如果樹倒了，影子還能存在嗎？樹比較老，容易先老死。用因緣關係的方式來解釋，可以消除你的疑惑（vicikicchā）。如果你想為什麼會發生，那麼疑惑就會出現。這會阻礙道智。

今天的講話中，3個因緣是無常的，所以結果也是無常的。你必須清楚地知道這一點。這個教導是為了認識。在實踐中，觀照看到後，它正在消逝。如果你直接知道它不存在，那麼消除了錯誤的觀點。克服疑惑並通過觀照，知道它在這裡生起，在這裡消逝。然後它殺死了錯誤的觀點。通過因緣關係的方式消除疑惑，觀照無常消除錯誤的觀點。你必須記住這一點。在通過教導消除錯誤觀點和疑惑之後，修行就可以完成了。沒有它，這是不可能的。如果發生了什麼事，那麼疑惑就會出現。在實踐中，不需要使用因果關係。只需在這裡生起，在這裡消逝。事先不解釋這些事情，在內觀修行中可能會成為障礙。不知道原因會有疑惑，不知道無常會有錯誤的觀點，所有這些都不會消失。任何感受都只有這3個因緣。人們認為要了解四聖諦必須一個一個地工作。事實並非如此。如果你辨別了無常，所有這些都在一起工作。就像船過河的比喻。每一次觀照都涉及四個一起。通過聆聽和了解這些事情，一生不會墮入痛苦的輪迴。

Encounter with the Buddha's Teaching was a decisive support condition (upanissāya). These people had done merits to transcend round of existence (vivaṭṭa dānas) in this Buddha's dispensation (sāsana). (Sayadaw mentioned the past lives of Nandaka and bhikkhunīs). Very long in saṁsāra is not good. Now, you all are having the supportive conditions of your past lives that met me. Now, it needs to develop the path conditions (magga paccayo). Don't misuse the chances and opportunities of meeting with the Buddha's Teachings and a good teacher. (From here mentioned the difficulties of born as human beings, encounter the Buddha's Teachings, hearing the teachings on truths (sacca dhammas) and understanding them. The Buddha compared these with two similes. The first one is dropping a needle from the Brahma World and hitting the other needle in the human world is very difficult. But the above mentioned chances are more difficult than that. The second one is a blind turtle in the ocean come to the ocean surface only once in every hundred years. There is a wooden yoke with a hole on it, and floating on the ocean water. In these kinds of situations, even one day the turtle's head can catch up in the hole of the wooden yoke. But the above mentioned chances are more difficult than that.)

遇見佛陀的教法（Buddha's Teaching）是決定性助緣（upanissāya-paccayo），能讓人從輪迴中解脫（vivaṭṭa）。

過去的福德與今生的機遇

善用今生難得的機緣

第一個譬喻：兩根針的相遇

第二個譬喻：盲龜遇木轄

禪師的教誨：

結論：

輪迴漫長而痛苦，今生的機緣極其難得。
善用這殊勝的助緣，精進修行，不僅是對過去善業的回報，更是通向涅槃解脫的唯一途徑。

與佛陀的教法相遇是一個決定性的支持條件（upanissāya）。這些人在佛陀的教法（sāsana）中積累了超越輪迴（vivaṭṭa dānas）的功德。

（尊者提到南陀和比丘尼們的過去生。）在輪迴中長久是不好的。現在，你們都有過去生中遇到我的支持條件。現在，需要發展道條件（magga paccayo）。不要濫用與佛陀的教法和一位好老師相遇的機會。

（從這裡提到作為人類出生的困難，遇到佛陀的教法，聽到真理的教法（sacca dhammas）並理解它們。佛陀將這些與兩個比喻進行了比較。第一個是從梵天世界掉下一根針，擊中人間的另一根針是非常困難的。但上述機會比這更困難。第二個是海洋中的盲龜每百年才浮出海面一次。海面上漂浮著一個帶孔的木軛。在這種情況下，即使有一天烏龜的頭也能卡在木軛的孔裡。但上述機會比這更困難。）

Now you all come up to this place (mostly from painful rebirths) with a lot of difficulties. If you lost these chances you will encounter more difficulties. You come here in your old age (referred to old disciples in the audience) but with the ignorance father and craving mother wasting all your precious times before like a happy blind and crazy person. If you continue to do things for the growth of saṁsāra, you will go back to difficult situation. Don't live your lives carelessly. Try to practice for the knowledge of the khandha. Done away with your dukkha before and don't live a cold life. This is foolishness and under the sway of ignorance and craving. With ignorance is wrong knowledge. It is at the bad side and used it as knowledge. It covers up the good sides. For example, the knowledge of making atomic bomb (Sayadaw also mentioned the cruelty of meat industry), you all think it as outstanding. Use it in worldly matter is ignorance and transcending the world is wisdom. Under the influence of worldly or wrong knowledge, take materially progress as fortunate development in foreign countries without the sāsana and progress in materials. May be you think that they are clever. It's not praiseworthy. It is with the development of wrong knowledge and degeneration of right knowledge. (Today world situations support this point.)

現世的機會是艱難所得

人生的虛度與警醒

無明的危害與錯誤的知識

世間的物質進步與正法的缺失

現代世界的寫照

禪師的忠告

結論：
世間的繁榮若沒有智慧的指引，便只是無明與錯誤知識的產物。
唯有超越世間，培育解脫的智慧，才能真正遠離苦、實現解脫。

現在，你們大多數人歷經許多苦難，才來到這個地方。如果錯失這些機會，你們將會遭遇更多的苦難。你們年老了才來到這裡（指在場的老弟子），但由於無明之父和貪欲之母，你們之前浪費了所有寶貴的時間，就像一個快樂的盲人和瘋子一樣。如果你們繼續為輪迴的增長而做事，你們將會回到困難的境地。不要漫不經心地生活。試著修行五蘊的智慧。消除過去的痛苦，不要過冷淡的生活。這是愚蠢的，是在無明和貪欲的支配下。無明就是錯誤的知識。它處於惡的一面，被當作知識使用。它掩蓋了好的方面。例如，製造原子彈的知識（尊者還提到了肉類產業的殘酷），你們都認為它很傑出。在世俗事務中使用它就是無明，超越世界就是智慧。在世俗或錯誤的知識的影響下，將物質進步視為沒有佛法和物質進步的國家的幸運發展。也許你認為他們很聰明。這不可取。這是錯誤知識的發展和正確知識的退化。（今天的世界局勢支持這一點。）

Regarding on feeling someone who is sharp wisdom faculty contemplates the neutral feeling in seeing. Those who has slow faculty is able to do it later at the active stage (i.e., vīthi cittas). Generally speaking, sharp person is at the eye‐consciousness while slow person at the later stage of pleasant or unpleasant phenomena. Whatever phenomenon is suitable for contemplation. That is sharp witted person (khippābhiññā, khippa—ābhiññā) at eye‐consciousness and slow—witted person (dandhābhiññā, dandha—ābhiññā) at cognitive process such as lobha, domanassa etc. It depends on sharp and slow vipassanā faculties. It can be done it at the eye‐consciousness with the experienced practice. (continued the Sutta, the simile of tree and shadow). Feeling (shadow of the tree) arises later but disappears first because it depends on others. Whatever feeling arises you have to contemplate. Greed, anger and delusion will arise without contemplation. If you contemplate they will die away. Combine all feelings only three kinds, with extension six kinds and 18 kinds. The benefit of contemplation of feeling is as follow. There is a dead cow. Suppose a skilled butcher carve it up with a sharp carving knife. There is skin, muscles and connective tissues between the outer hide and inner flesh. These connect the hide and inner flesh. After the carving, the hide and the cow are separated. The concept of cow disappears or not? These are attached to each other before by skin, muscles and connective tissues. Cut them off by using the knife of the path factors or enlightenment factors. Craving pulls the external base (āyatana) and internal base together. Therefore, the concept of cow does not disappear. You don't need to afraid the internal and external bases. Have to be afraid of craving which attached to them. It is important to cut off craving. To cut off others also depend on craving.

透過有經驗的修行，即使在眼識階段（見聞階段）也能夠成功觀照無常。

譬喻：樹與影子

感受的種類

觀照感受的利益：切斷執著的譬喻

結論：

關於感受，智慧敏銳的人可以觀照眼識階段的中性感受。智慧較慢的人可以在後來的活躍階段（即vīthi cittas）觀照。一般來說，敏銳的人在眼識階段，而遲鈍的人在後來愉悅或不愉悅現象的階段。無論哪種現象適合觀照，都可以。敏銳的人（khippābhiññā，khippa—ābhiññā）在眼識階段，遲鈍的人（dandhābhiññā，dandha—ābhiññā）在認知過程如貪、嗔等階段。這取決於敏銳和遲鈍的內觀能力。有經驗的修行者可以在眼識階段觀照。

（繼續經文，樹和影子的比喻。）感受（樹的影子）後來生起，但先消失，因為它依賴於他人。無論什麼感受生起，你都必須觀照。不觀照就會生起貪、嗔、癡。如果你觀照，它們就會消滅。所有感受結合起來只有三種，擴展後有六種和十八種。觀照感受的好處如下。有一頭死牛。假設一個熟練的屠夫用鋒利的刀將其切開。有皮、肌肉和連接外皮和內肉的結締組織。這些連接了外皮和內肉。切割後，外皮和牛肉分離了。牛的概念消失還是沒有消失？它們以前通過皮、肌肉和結締組織相互連接。用道因子或覺悟因子的刀切斷它們。貪欲將外境（āyatana）和內境拉在一起。因此，牛的概念不會消失。你不必害怕內外境。要害怕的是貪欲，它附著於它們。切斷貪欲很重要。切斷其他東西也依賴於貪欲。

It is better to cut off craving directly. You all take things outside as mine, and inside also mine. Attachment to inside and outside is craving. Therefore, have to cut off craving. Nandaka talked about the cutting off craving. At the same time bhikkhunīs were listening and contemplating. By the contemplation of impermanence of feeling, craving cannot come in. Let us cut off the craving of tissues and muscles by enlightenment factors.

內外執取的本質

修行的關鍵：斷除渴愛

觀照無常，阻斷渴愛

譬喻：切斷組織與肌肉

結論：

最好直接切斷貪欲。你們都把外面的東西當作自己的，裡面的東西也當作自己的。對內外執著就是貪欲。因此，必須切斷貪欲。南陀談到了切斷貪欲。同時，比丘尼們也在聽法和觀照。通過觀照感受的無常，貪欲無法進入。讓我們用覺悟因子切斷組織和肌肉的貪欲。

In this sutta, talking about the factors of enlightenment only (Bojjhaṅga), and without mentioned factors of the path. But note it in this way. Talking about factors of enlightenment is to understand the Noble Truth. Path factors are to arrive at Nibbāna. They are the same idea. Don't take it as differently. If you practice Satipaṭṭhāna; the enlightenment factors, the path factors, the powers and the faculties are all included. With the 37 Requisites of Enlightenment factors (Bodhipakkhiya—damma) and all the mental factors are in it. Bodhi is ñāṇa (knowledge) and pakkhiya is the groups to know the truth. It's impossible by one only. Only by combination can know the truth, so Bodhipakkhiya. If you ask: Should we have to do each one of them? All are included in your contemplation of impermanence. In the Sutta mentioned differently and people think you have to do all of them. I will explain them. For example, you contemplate the impermanence of feeling; mindfulness (sati), concentration (samādhi), and right view (dhammavicaya) are there. But effort (viriya), rapture (pīti) and tranquility (passaddhi) are together with samādhi. You should understand the equanimity factors of Bojjhaṅga in this way. When you see impermanence, no wanting and no anger arise. You are contemplating with equanimity of insight (vipassanupekkhā). Therefore, it also includes upekkhā. Just know it with impermanence, no pleasant or unpleasant happening and without confusion (moha). The sense object is neutral (upekkhā). (Outside objects are nothing to do with good or bad, only our reaction to it.) The contemplating mind becomes equanimity of insight (vipassanupekkhā). It is insight knowledge and also equanimity. Where these things come from? It was in the Development of the Faculties (Indriya‐bhāvanā Sutta, MN 152, M iii 298, M 3.5.10 ). Only arriving at the Path Knowledge, it becomes the Bodhipakkhiya Damma. Vipassanā knowledge are the groups on the way to Nibbāna. Like a journey on the way and to the end. Arriving at the Path Knowledge becomes penetration of the truth. Being enlightened starts from the beginning of the process. The cause for enlightenment is vipassanā bodhi. In the Saṁyutta Nikāya, the Buddha answered that (the question was posed by a monk) the way to Nibbāna was vipassanā (Sayadaw had given a talk on this). Therefore, you will finish the journey by insight. In the Mahāvagga Saṁyutta, with Satipaṭṭhāna practice it becomes bodhi. You don't need to do the Bojjhaṅga specially. It is the Four Satipaṭṭhāna Practice. Observe and see your khandhas as Dukkha Sacca with your knowledge (ñāṇa).

覺支（Bojjhaṅga）與道支的關係

修行中的整合：一切皆包含於內觀

覺支已融入觀照之中

捨覺支的說明

覺支的最終實現：道智

結論：

只需持續觀照，正念現前，智慧自然增長，七覺支與道智皆會自然成就。

在這部經文中，只談到了覺悟因子（Bojjhaṅga），而沒有提到道因子。但要注意的是，談論覺悟因子是為了理解聖諦，道因子則是為了到達涅槃。它們本質上是一樣的，不要將它們視為不同。

如果你修習四念處，覺悟因子、道因子、力、根都包括在內。在37種覺悟因子（Bodhipakkhiya-damma）中，所有的心因素都在其中。Bodhi是智慧（ñāṇa），pakkhiya是認識真理的群體。僅靠一個是不可能的，只有組合才能認識真理，所以是Bodhipakkhiya。

如果你問：「我們是否必須做每一個？」答案是，所有這些都包含在你的無常觀照中。經文中提到不同，人們認為你必須做所有這些。我會解釋一下。例如，你觀照感受的無常；念（sati）、定（samādhi）、正見（dhammavicaya）都在其中。但是努力（viriya）、喜悅（pīti）和安寧（passaddhi）與定（samādhi）在一起。你應該以這種方式理解Bojjhaṅga的平等因子。

當你看到無常時，不會生起想要和憤怒。你正在以平等的洞見（vipassanupekkhā）觀照。因此，它也包括upekkhā。只知道它與無常，沒有愉快或不愉快發生，沒有困惑（moha）。感官對象是中性的（upekkhā）。（外部對象與好壞無關，只是我們對它的反應。）觀照的心變得平等洞見（vipassanupekkhā）。它是洞見智，也是平等心。

這些東西從哪裡來？它來自《發展諸根經》（Indriya-bhāvanā Sutta，MN 152，M iii 298，M 3.5.10）。只有到達道智，它才成為Bodhipakkhiya Damma。內觀智是通往涅槃的道路上的群體。就像旅途中的路和終點一樣。到達道智成為真理的洞察。覺悟從過程的開始就開始了。覺悟的原因是內觀菩提。在《雜阿含經》中，佛陀回答了（由一位僧人提出的）通往涅槃的道路是內觀（Sayadaw曾就此發表過講話）。因此，你將通過洞見完成旅程。在大品相應部中，通過修行四念處，它成為菩提。你不需要特別做Bojjhaṅga。它是四念處修行。觀察並以你的智慧（ñāṇa）看到你的五蘊是苦諦。

Dependent on the sharpness of your knowledge the phenomena will show itself. In Mahā Vagga, the Buddha said, if monks did the Satipaṭṭhāna all were included. By changing the name don't think it as not include. Sammā‐diṭṭhi means right seeing and dhammavicaya means analytical seeing or not mix up in seeing. Both of them are mental factors of wisdom. By doing Satipaṭṭhāna all Bojjhaṅga are included. Their ears listened to the dhamma talk and the mind observed the khandhas. And then the mind became sharp (referred to the bhikkhunīs). In practice also the same. During the contemplation was insight knowledge, after became sharper and came the transcendental knowledge. In the end of the talk the bhikkhunīs realized the Dhamma according to each of their aspiration. If your aspiration is low, the desire and effort are small. With higher aspiration of mind is reaching higher standard. Therefore, practitioners should correct their mind for ending khandha dukkha in this lift time. Without decisive support conditions and path conditions (upanissāya and magga paccaya) can’t end Dukkha.

智慧的銳利程度決定現象的顯現

《大品相應部》中的佛陀開示

四念住修行的過程：

證悟的關鍵：願望與努力的高度

結論：

透過正念與智慧的修習，所有法的真相皆會自然呈現，
智慧增長，涅槃之道便不再遙遠。

根據你的知識敏銳度，現象會自行顯現。在大品相應部中，佛陀說，如果僧人修四念處，所有都包括在內。不要因為改變了名字而認為它不包括在內。Sammā-diṭṭhi意為正見，dhammavicaya意為分析見或不混淆見。兩者都是智慧的心因素。通過修習四念處，所有Bojjhaṅga都包括在內。他們的耳朵聽到了法義，心觀察了五蘊。然後心變敏銳了（指的是比丘尼們）。在實踐中也是一樣。在觀照期間是洞見智，之後變得更敏銳，成為超越智。在談話結束時，比丘尼們根據各自的願望而證悟了法。如果你的願望低，欲望和努力就小。以更高的心願達到更高的標準。因此，修行者應該糾正自己的心，以便在今生結束五蘊苦。沒有決定性的支持條件和道條件（upanissāya 和 magga paccaya）就不能結束苦。

The Continuation of Dependent Arising

This body is the continuation of dependent arising from the 6‐sense doors. If you know the arising phenomena, you will dispel the view of annihilation. If you see the disappearing of phenomena, you dispel the stability view of permanence, and know that the results are coming from the causes, then dispel the view of annihilation. With the understanding of the arising and passing away phenomena of dependent arising and wrong views fall away. After dispelling wrong view and practice you will appreciate its impermanent nature. This is also in the middle way. The middle way is the Noble Eightfold Path. As U Tan Daing's saying (later became one of his closed disciples), "It happened by itself and gone by itself", seems like a not‐self nature. It's still a colloquial language with wrong view (i.e. without causes). The usage by one who has dispelled wrong view is that causes are passing away and also the results are. The causes are arising and so do the results are. Then it clears up views of permanence and annihilation. Arising by causes and passing way by causes is on the middle way. Contemplation without any knowledge beforehand is impossible. Without understanding the dependent arising you never dispel wrong view. This was mentioned by the Buddha himself. The knowledge of rise and fall (udayabbayañāṇa) will come later. Before this there are two kinds of other knowledge. These are the knowledge of mind and form and the knowledge of cause and effect. Without these knowledge you are practicing with wrong views. To give up wrong view should contemplate the mind; and for craving contemplate feeling. According to the commentary, wrong view is mostly ingrained in the mind. By observing one's own mind no need to find a place for practice.

緣起的延續

身體是緣起的延續

正見的發展：生滅的觀察

錯誤的見解與正確的語言

實修前的必要知識

如何對治邪見與渴愛

結論：

透過正確的觀察與實修，逐步斷除錯誤見解，走上中道，最終抵達解脫的彼岸。

此身是由六根門所生起的相續。若知生起之法，則破壞滅見。若見諸法之滅，則破常固之見，知果報由因生起，則破壞滅見。若能了知依緣生滅之法，則邪見自然消滅。破除邪見之後，實踐時便能體悟其無常性。此即中道。中道即為聖道八支。正如優曇陀那所言：「自行而起，自行而滅」，看似無我性。但此為俗語，仍存有邪見（即無因）。若能破除邪見者，則知因滅果亦滅，因生果亦生。如此便能破除常、滅二見。由因生起，由因滅失，此即中道。未經先知而思惟是不可能的。若不了解緣起法，則永遠無法破除邪見。此乃佛陀親口所說。生滅智會後續而生。在此之前，尚有兩種其他智見，即心識智與因果智。若無此二智，則修行仍帶有邪見。欲捨棄邪見，應思惟心；欲斷除貪欲，應思惟受。據註解所述，邪見大多根深蒂固於心。觀察自心，無需另覓修行處所。

Whatever mind state arises it is the object of insight. Only need to follow by contemplation. Observe (1) with (2). This is the whole vipassanā. Every (1) arising and following with (2), then no craving and clinging can follow behind. (1) is anicca and (2) is vipassanā knowledge (ñāṇa). Contemplate every mind arise. You can’t know the bhavaṅga citta (life‐continuum) and also not necessary. (1) is the mind arising, (2) is the observing mind. (U Tun Yin, a disciple, asked Sayadaw "Is it necessary to find a quiet place for practice?")(Sayadaw answered that it was alright if he could not control his mind.) Practicing vipassanā can be contemplated anywhere. Some were doing their jobs and achieved realization. If you delay your practice and death come earlier will be difficult. As an example, the two samatha teachers of the Bodhisatta died a little earlier that missed the chances for enlightenment. (Sayadaw continued to explain how to contemplate impermanence.) For example, the mind of wanting to eat arises and when you contemplate it, you see that it's not there anymore. Don't take it as the concept of nothingness (abhava paññatti). Without the wanting to eat mind ceases, the observing mind can’t arise (Two cittas can’t arise together and one follows the other.). Vipassanā is to see the non‐existence. I'll explain it. People are saying as seeing impermanence. We know that a man can’t alive with two minds. Contemplate (1) with (2) and seeing that (1) is not there anymore. This is contemplating non‐existence. We know the earlier mind was not there is insight knowledge (vipassanā ñāṇa). (U Tun Yin said to Sayadaw that it was not clear to him.) Now, you are alive with this arising mind moment. As an example, you are alive with the wanting to eat mind. The Buddha asked to observe the arising mind. When you observe: "Is it still there?" Vipassanā means contemplate the non‐existence, non‐existence of the first mind. But don't take it as a concept. Originally, not exist is the concept of nothingness (abhava paññatti). Asking you to contemplate the non‐existence is true. If you contemplate the existence, then it becomes permanence. A man should be alive with each arising mind, not with the passing away mind and impossible nature. When the observing mind comes in and you see the non‐existence (of the arising mind). Vipassanā means to observe the non‐existence. If you observe the existence, it becomes permanence (nicca). Vipassanā is to see the impermanent characteristics. This refinement is leading to Nibbāna element. If it is coarse you can’t see it. Is it contemplating the totally non‐existence or the non‐existence of the existence? It's to know the non‐existence of the existence. If I ask you to contemplate nothingness, then it becomes a concept. It's called tissari paññatti—half concept (i.e. the existence to non‐existence). By contemplating the existence to non‐existence then the concept of a person disappears. Commentary also explained in this way. (Sayadaw recited the Pali verse) Hutvā—after arising, abhāvattena—and not exist, aniccaṁ—is impermenent. (Hutvā abhāvattena aniccaṁ) (After arising and then not exist, it is impermanent). Therefore, observe the existence to non‐existence. Observe oneself dies and oneself does not exist, or oneself dies and totally disappears. The higher insight knowledge also observes (1) with (2). If you don't know the Satipaṭṭhāna, then never mind. Can observe the (1) with (2) is enough.

內觀修行：觀照存在到不存在的生滅現象

心的現象：

觀照無常：存在到不存在

觀照的方法：觀存在到不存在

進一步的覺知：高階內觀智慧

結論：內觀的精髓

「觀照存在到不存在」即是見法的關鍵，能摧毀常見與執取，通向解脫之道。

無論何種心念生起，皆為觀照之對象。僅需以觀照隨之。以（2）觀照（1）。此即整個禪修。

每當（1）生起，隨之以（2）觀照，則貪著無從生起。（1）即無常，（2）即觀照智（ñāṇa）。觀照每一心念之生起。不必知曉「有餘識」（bhavaṅga citta），亦無必要。

（1）即生起心，（2）即觀照心。（優曇因曾問師父：「是否必須找一安靜處所修行？」）師父回答：「若無法控制心念，則隨處皆可修行。」禪修可在任何地方進行。有些人於工作時即已證悟。若延誤修行，一旦死亡來臨，將難以成就。例如，兩位波羅多尊者的禪定導師因過早離世，錯失了證悟的機會。

師父繼續解釋如何觀照無常。例如，當「想吃」的心念生起，以觀照隨之，便能見到此心念不再存在。不可將此視為「無有」（abhava paññatti）的概念。當「想吃」的心念停止，觀照心亦無法生起（兩心念無法同時生起，而是前者隨後者）。

禪修即見無。人們常言為見無常。我們知道，一個人無法以兩個心念同時存活。以（2）觀照（1），並見（1）不再存在。此即觀照無。我們知曉先前的心念不再存在，此為觀照智（vipassanā ñāṇa）。

優曇因對師父說，此點仍不明確。現在，你以當下生起的心念存活。例如，你以「想吃」的心念存活。佛陀教導我們觀照生起心。當你觀照：「此心念是否仍存在？」禪修即觀照無，觀照第一個心念之無。但不可將此視為一個概念。

原本，「不存」即為「無有」（abhava paññatti）的概念。要你觀照無，是真實的。若觀照有，則成為常。人應以每個生起心念存活，而非以滅去的心念或不可能的性質存活。當觀照心生起，並見生起心之無，此即禪修。禪修即觀照無。若觀照有，則成為常（nicca）。

禪修即見無常之特性。此精細之觀照引導至涅槃之要素。若粗略，則無法見之。是觀照全然之無，抑或有之無？是知有之無。若要你觀照無，則成為一個概念。此稱為tissari paññatti——半概念（即從有至無）。以觀照從有至無，則人之概念消失。註解亦如此解釋。（師父誦讀巴利經文）Hutvā—生起後，abhāvattena—而不存在，aniccaṁ—即無常。（Hutvā abhāvattena aniccaṁ）（生起後而不存在，即無常。）

因此，觀照從有至無。觀照自我死亡，自我不存在，或自我死亡，全然消失。更高之觀照智亦以（2）觀照（1）。若不知四念處，則無妨。以（2）觀照（1）足矣。

The meaning of tissari paññatti is the contemplation of the non‐existence dhamma. Contemplate the non‐existence of the arising dhamma (Tissari—That arising dhamma; Paññatti—of non‐existence). It's arising and passing away. It's called udayabbaya ñāṇa. The meaning of can’t alive with 2-minds is after arises has to pass away. At first I said contemplate (1) with (2). After you understand it, I have to say again to contemplate the non‐existence of (1) with (2). People are talking about 10‐insight knowledge or 16-insight knowledge. But in the end all are contemplating (1) with (2). To become a Buddha was between feeling and craving. Don't let craving come in. The Buddha was arisen not in India. It was the concept Buddha. The real paramattha Buddha was between feeling and craving. The Path (magga) is cutting actions (kamma). The Path of Stream Entry (sotāpatti magga) is cutting all the kammas to painful rebirths (dugati bhava). Therefore, the Buddha delivered on the 4-types of kamma in The Kukkuravatika Sutta. Neither black nor white kammas are from all the insight knowledge to Path Knowledge. (See MN 57: Kukkuravatika (or Kukkuravatiya) Sutta, Majjhima Nikāya.)

Tissari Paññatti 的意義：觀照「生起法的不存在」

Tissari Paññatti 的定義

兩個心不能同時存在

觀照的本質：簡化所有的內觀智慧

佛陀的證悟：斷除「受與渴愛之間」的渴愛

道智：斷除業行

佛陀對業的分類：四種業

結論：觀照「存在到不存在」

「觀照存在到不存在」是內觀修行的核心，
洞察生滅的真相，斷除渴愛與執著，
最終實現解脫，成就究竟的平靜涅槃。」

tissari paññatti 的意思是觀照無有法。觀照生起法之無有（Tissari—此生起法；Paññatti—無有）。此即生起滅去。稱為udayabbaya ñāṇa。

「無法以兩個心念同時存活」的意思是，生起之後必定滅去。起初，我說以（2）觀照（1）。當你理解之後，我必須再次強調，以（2）觀照（1）之無有。人們常談論十智或十六智，但終究皆是觀照（1）與（2）。

成佛之關鍵在於感受與貪欲之間。不可讓貪欲介入。佛陀並非生於印度，而是概念上的佛陀。真實的究竟佛陀存在於感受與貪欲之間。道（magga）即斷除行為（kamma）。初果道（sotāpatti magga）即斷除一切導致痛苦輪迴（dugati bhava）之行為。因此，佛陀在《狗吠經》中闡述了四種行為。無論黑業或白業，皆源於一切智見至道智。（參見《中部經》57：狗吠經）

Satipaṭṭhāna Objects and the Contemplative Mind

The Buddha gave a talk for three reasons. By requesting, not requesting by anyone and depending on the events and situations. Just by compassion gave a teaching without anyone request. This is nothing to do with suitable or unsuitable situations. As an example for the depending on a situation was the quarrel between his 2-sides of relatives for water problem. Without any request he gave the Fool and the Wise discourse. The Buddha had the most disapproving attitude for getting another khandha (rebirth). It would make him happiest if someone did not get it. In the past, because of ignorance and volitional formation, in this life we had rebirth consciousness, mind/body, internal bases, contact, feeling or the 5‐khandhas (avijjā → saṅkhāra → viññāṇa → nāma‐rūpa → saḷāyatana → phassa → vedanā). In suttas described as a series. In reality it is happening together (from viññāṇa to vedanā=5‐khandhas). In suttas described as a series. In reality it is happening together (from viññāṇa to Vedanā=5‐khandhas). In the suttas mentioned 3-types of feeling arise. This is intellectual knowledge (ñāta pariññā). The real thing is contemplation (tīrāṇa pariññā). In practice only each feeling is arising and must know it when arises. Only with tīrāṇa pariññā that pahāna pariññā (abandoning of defilement) can be possible. Whatever arising, know it and observe it. When the observing mind comes in, the arising phenomenon already passes away. Why I say this? Because two feelings can’t happen at the same time. During the observed feeling arising, the observing feeling can’t arise. Two feelings can’t appear together. Why? The arising feeling is pleasant feeling and the observing mind is neutral feeling. The observed feeling is anicca, and the observing mind is saṅkhāra. Saṅkhāra observes the anicca. The arising dhamma or saṅkhāra (observing mind) is observing the passing away dhamma. (Here it's important to understand the term saṅkhāra. Whatever arising dhamma is saṅkhāra and arise by conditions)

四念住的所緣與觀照的心

佛陀說法的三個原因

輪迴的緣起：五蘊的生起

知解與觀照：三種受

為什麼兩種感受不能同時存在？

什麼是「行蘊」？

修行的核心：觀照生滅

結論：

「當下觀照每一剎那的現象，
見其生起與滅去，
體驗無常的真理，
最終滅盡煩惱，實現究竟的涅槃。」

佛陀說法有三大原因：應請、不應請、隨機而說。純粹基於慈悲，無需他人請求即說法。此與是否適宜的環境無關。例如，因水源問題，佛陀的兩位親戚爭吵，佛陀未經請求便說了《愚者與智者經》。

佛陀最不希望眾生再次輪迴受苦。若眾生能免於輪迴，佛陀將感到最為喜悅。過去因無明與造作，今生我們有了再生意識、身心、內處所、觸、受或五蘊（avijjā → saṅkhāra → viññāṇa → nāma-rūpa → saḷāyatana → phassa → vedanā）。經文中描述為一連串的過程，但實際上它們是同時發生的（從viññāṇa到vedanā，即五蘊）。

經文中提到三種受的生起，這是智慧性的理解（ñāta pariññā）。真正的實踐是觀照（tīrāṇa pariññā）。修行時，僅需知曉每一個生起的受。唯有透過tīrāṇa pariññā，才能達到pahāna pariññā（斷除染污）。

無論何種法生起，皆要知曉並觀照。當觀照心生起時，生起法已滅去。為何如此說？因為兩種受無法同時發生。當觀照受生起時，被觀照的受無法同時生起。兩種受無法同時出現。為何？被觀照的受是苦受或樂受，而觀照心是捨受。被觀照的受是無常，而觀照心是造作。造作觀照無常。生起法或造作（觀照心）觀照滅去法。（在此，理解「造作」一詞很重要。任何生起法皆是造作，並由因緣而生）

Saṅkhāra observes the anicca. Passing away is anicca. The arising dhamma is saṅkhāra. Here it's arising, when you look at it and already disappeared. The disappearance and the arising mind or observing mind meet together. If I don't explain this, what happen to the yogis? They will think the contemplative mind (observing mind) is constant or permanent. As like saying my mind is fixing on the object become permanent view (sassata diṭṭhi). The contemplative mind is saṅkhāra anicca and also the arising dhamma (both of them are saṅkhāra anicca). Without dispelling wrong view first, vipassanā practice becomes fruitless (Sayadaw in many his talks emphasized this important point very often. We had many evidences from the time of the Buddha to the present day yogis.). The Buddha concerned about was people could not dispel wrong views. Sometime you are saying that we are observing but can’t see impermanence. It seems that the observing mind is permanent. Contemplate the anicca with saṅkhāra. This dhamma is quite difficult but also very true. If not the objects (ārammaṇa) are anicca and the observing mind (ārammaṇika) is nicca. Practice with this wrong view can’t succeed. In Visuddhimagga commentary—saṅkhāra dhamma contemplates the saṅkhāra dhamma (saṅkhāre saṅkhāra vipassanti). In this way wrong view can be fallen off from both sides. If not, it will be like Sāti monk who had permanent wrong view. He took all other dhammas except consciousness were passing away (MN 38: Mahātaṇhā—saṅkhaya Sutta). With wrong view sotāpatti magga can’t arise. Therefore, teacher is important. Gautama Buddha was a short life span Buddha so he left a lot of dhamma teachings behind him for the later generations. Need to be made more clearance here. The observing mind of (saṅkhāra) is observing the object of saṅkhāra when it shows anicca. An example is a rat comes in from the entrance door, do you see it before entering or after entering? You see it after entering. Here also the same. The dhamma arise and you see it or know it. Before the rat comes in you are not looking at it. After the rat comes in, the seeing mind arises. The observed object is anicca, and the observing mind is saṅkhāra.

行蘊觀照無常：觀察與所觀皆是行蘊

無常（anicca）與行蘊（saṅkhāra）

修行中的常見錯誤：認為觀察的心是常住的

修行的比喻：老鼠進入門內

破除錯見的重要性

佛陀的慈悲與正法的流傳

結論：

「觀察無常時，須覺知：所觀的法與觀察的心皆是無常。
破除錯見，內觀才會成功，才能逐步走向解脫之道。」

造作觀照無常。滅去即無常。生起法即造作。當你觀照時，它已滅去。滅去與生起心或觀照心同時相遇。若不解釋清楚，修行者會誤以為觀照心（觀照心）是常或恆常。就像說我的心固定於對象，而產生常固見（sassata diṭṭhi）。觀照心是造作無常，生起法亦是造作無常（兩者皆是造作無常）。若不先破除邪見，禪修將徒勞無功（師父多次強調此重要點，從佛陀時代到現代的修行者皆有許多證據）。

佛陀關心的是人們無法破除邪見。有時你說我們在觀照，卻無法見無常。似乎觀照心是恆常的。以造作觀照無常。此法甚為困難，卻極為真實。若非如此，則對象（ārammaṇa）是無常，而觀照心（ārammaṇika）是常。以這種邪見修行無法成功。

《清淨道論》註解中提到：造作法觀照造作法（saṅkhāre saṅkhāra vipassanti）。如此，方能從兩方面破除邪見。否則，將如薩提比丘，執著常固見。他認為除意識外，所有法皆是滅去（《中部經》38：大貪欲經）。若有邪見，初果道無法生起。因此，善知識很重要。

喬達摩佛陀壽命短暫，因此留下許多法教給後世。這裡需要更為澄清。觀照心（造作）觀照造作的對象時，即見其無常。例如，老鼠從門進入，你是在其進入前或進入後看見它？你是在其進入後看見它。此亦相同。法生起，你見之或知之。老鼠進入前，你並未觀看。老鼠進入後，見心生起。被觀照的對象是無常，觀照心是造作。

The Four Arahants and an Ordinary Monk

The first arahant contemplated on the 6-contacts (phassa) (The 6‐sense objects contact with the 6‐sense doors). When the eyes meet the form feeling arises. Contact is phassa and feeling is vedanā. He contemplated their impermanence, became disenchantment and saw their ending. These 3-knowledge developed step by step.

四位阿羅漢與一位凡夫比丘

第一位阿羅漢的觀修方法：觀六觸處

三種智慧的發展

修行的要點

結論：

「觀六觸處的無常，生起厭離心，
最終斷除煩惱，證入涅槃。」

第一位阿羅漢觀照六觸（phassa）（六根與六塵接觸）。當眼睛遇到色，便生起感受。接觸是phassa，感受是vedanā。他觀照它們的無常，生起厭離心，並見其滅盡。這三種智見逐步發展。

The second arahant contemplated the 5‐khandhas and seeing impermanence (anicca). (In the same way as above developed three stages, with the ending of anicca and realized Nibbāna) The third arahant contemplated the 4‐great elements and realized Nibbāna. The fourth arahant contemplated whatever arising as impermanence. Seeing impermanence is yathābhūta ñāṇa (the knowledge of seeing as it is), disenchantment is nibbidā ñāṇa and after penetrated it as dukkha sacca, the Path Knowledge arises and seeing Nibbāna.

第二位阿羅漢觀察五蘊，見到無常（anicca）。（同樣經歷上述三個階段，直至無常的終結，證得涅槃。）第三位阿羅漢觀察四大元素，證得涅槃。第四位阿羅漢觀察一切生起之法皆是無常。見到無常即是如實知見智（yathābhūta ñāṇa），對之生起厭離即是厭離智（nibbidā ñāṇa），並洞察其為苦諦（dukkha sacca）後，便生起道智，見到涅槃。

這個譯文力求專業，並保留原文中佛學術語的梵語或巴利語（例如anicca、yathābhūta ñāṇa等），使譯文更具學術性和專業性。如果還有其他需求或修改，隨時告訴我！

第二位阿羅漢觀照五蘊，見其無常。（與上述相同，經過三個階段，以無常之滅盡而證得涅槃。）第三位阿羅漢觀照四大地，證得涅槃。第四位阿羅漢觀照一切生起法皆為無常。見無常即如實知（yathābhūta ñāṇa），厭離心即離欲知（nibbidā ñāṇa），深入苦諦後，道智生起，見得涅槃。

A worldly monk came to the first arahant and asked him how he realized Nibbāna. Contemplate the impermanence of the 6‐kinds of contact will realize Nibbāna. He went to the second arahant and asked the same question. He said to him; "You have the right view. Right view is Nibbāna. Tell me what to contemplate to get Nibbāna right view." The monk gave the answer of his experience. The difference between them was the object numbers of 6 and 5. So it dissatisfied him. Both of them were talking about contemplation of impermanence. He did not take the main point of contemplation of anicca, only aware of the 6 and 5 numbers of differences. And then went to the 3^rd arahant and asked the same question. It's like give a talk to a mathematician. After the 3^rd arahant he went to the 4^th and asked the same question. He was even worse and only talked about anicca. The worldly monk was dissatisfied with all the answers. He could not take the point. They were all talking about the important of seeing impermanence and not the numbers of 6, 5, 4, 1. The dissatisfaction came from following or chasing the numbers. The main point is impermanence. Have to follow the anicca, dukkha, anatta and dukkha sacca. Nibbāna is only one. Don't be confused. There are 12‐links of Dependent Arising but at the end of each one of the link only impermanence exists. Catch hold of this point. The arising and passing away is the Real Way to Nibbāna. Whatever the teachers are talking about the decision to arrive Nibbāna is impossible without seeing anicca. So don't make any accusation to anyone. Their teachings are also right (may be Sayadaw referred to the systems existed in his time). There are differences without holding the main point of impermanence. Dhamma without impermanence will not arrive at Nibbāna. Make this point clear. If you discern impermanence it's right dhamma. Start from impermanence. Masters in the Tipiṭaka also start from anicca. After that the monk went to ask the Buddha. The differences were only on the way of practice. The Buddha explained with a simile. Dependent on the seasons the riddle tree (in Burmese Pauk tree) has different forms. During flowering season it's red. During bearing fruits season like an acacia tree, etc. (SN 35. 245, Kiṃsukopamasutta, The Riddle Tree) There are 5‐khandhas. Have to contemplate all the five or their impermanent nature? The Buddha talked for not going wrong. It's important to follow the root and not each of them. Following whatever dhamma arising and they will teach you. They will tell you the Truth, "I am not here anymore", "I am not here anymore". When it is said "not there" by following with nodding your head, in this way, craving, conceit, wrong view (taṇhā, māna, diṭṭhi) or the papañca dhamma (proliferation) cannot come in. Impermanence is calling you Ehi‐passiko—come and contemplate me. Sandiṭṭhiko—you have to follow it by direct experience. The arising dhamma is Ehi‐passiko and the contemplative mind is Sandiṭṭhiko. People are suffered for not following the dhamma calling. Dhamma is calling you and also disappearing. It's something like someone is drowning and at the same time looking for water.

一位世俗比丘來到第一位阿羅漢那裡，問他如何證得涅槃。阿羅漢告訴他：「觀察六觸的無常便能證得涅槃。」接著他又去問第二位阿羅漢相同的問題。第二位阿羅漢告訴他：「你已經具足正見，正見就是涅槃。告訴我，應該觀察什麼才能獲得涅槃的正見？」這位阿羅漢分享了自己的體驗，然而，兩者的差別只在於所觀察的對象數量——六與五。因此，這位世俗比丘感到不滿意，因為他只注意到「六」和「五」的數字差異，而忽略了兩者都在講述「觀察無常」這一主要要點。

他接著去找第三位阿羅漢，問了同樣的問題，情況就像與一位數學家進行討論一樣。他再去請教第四位阿羅漢，結果更糟糕，這位阿羅漢只談論了無常（anicca）。這位世俗比丘對所有的答案都不滿意，因為他無法領悟重點。他們全都在強調見到無常的重要性，而非六、五、四、一這些數字的差異。不滿意的根本原因在於執著於數字，而非跟隨「無常、苦、無我」與「苦諦」（dukkha sacca）。涅槃只有一個，不要被混淆。

依緣起有十二支，但每一支的終點皆是無常。必須牢牢把握這一點——生起與滅去才是通往涅槃的真實之道。無論老師們如何教導，若未見到無常，證得涅槃是不可能的。因此，不要對任何人做出指責。他們的教導也是正確的（這裡可能是指當時存在的各種修行系統）。差異存在的原因在於未抓住「無常」這一核心要點。沒有無常的法，不會通向涅槃。請記住這一點。如果你洞察到無常，那就是正法。一切都從無常開始。三藏中的導師們也是從無常開始的。

這位比丘最後去請教佛陀。佛陀用一個譬喻進行解釋：依季節而異，謎樹（在緬甸稱為Pauk樹）呈現不同的形態。花開之時，樹色為紅；結果之時，形如金合歡樹等（雜阿含經35.245，謎樹譬喻經）。五蘊之法，你應該觀察五蘊本身，還是觀察它們的無常？佛陀的教導是為了避免走錯路。關鍵是要抓住根本，而非執著於個別現象。隨順每一個當下生起的法，它們會引導你，並告訴你真理：「我不再存在了」、「我不再存在了。」

當「不在了」這個真相顯現時，若能隨順而生起觀察，如此一來，渴愛（taṇhā）、慢心（māna）、邪見（diṭṭhi）或增盛法（papañca dhamma，即心的散亂增盛）便無法侵入。無常在呼喚你：「Ehi-passiko——來吧，來觀察我！」你必須以直接經驗跟隨它（Sandiṭṭhiko）。當法生起時，便是Ehi-passiko（來觀察我），而觀察的心則是Sandiṭṭhiko（直接見到它）。

人們之所以受苦，是因為未跟隨法的呼喚。法在呼喚你，然而它也在消逝。這就像一個正在溺水的人，卻在水中尋找水一般。

一位俗人僧人向第一位阿羅漢詢問如何證得涅槃。阿羅漢回答：觀照六種觸的無常，即可證得涅槃。僧人又向第二位阿羅漢詢問相同的問題。第二位阿羅漢說：「你有正見，正見即涅槃。告訴我，觀照什麼才能獲得涅槃的正見。」僧人回答了他的經驗。兩者之間的差異在於對象的數量，六與五。這使他感到不滿。兩位阿羅漢都在談論觀照無常，但他沒有抓住觀照無常的主旨，只注意到六與五的數量差異。

然後，他向第三位阿羅漢詢問相同的問題，這就像對數學家講解一樣。之後，他又向第四位阿羅漢詢問相同的問題。第四位阿羅漢的回答更糟，只談論無常。俗人僧人對所有回答都不滿意。他無法抓住重點。他們都在談論見無常的重要性，而非六、五、四、一的數量。不滿來自於追逐數字。

重點在於無常。必須追隨無常、苦、無我、苦諦。涅槃只有一個。不要困惑。有十二因緣，但每一個因緣的終點只有無常存在。抓住這個重點。生起與滅去是通往涅槃的真實道路。無論老師們談論什麼，若不見到無常，就不可能到達涅槃。所以不要指責任何人。他們的教法也是正確的（可能師父指的是他那個時代存在的系統）。存在差異，但不抓住無常的主旨。沒有無常的法無法到達涅槃。要明確這個重點。

若能辨別無常，即為正法。從無常開始。經典中的大師們也從無常開始。之後，僧人去問佛陀。差異僅在於修行的途徑。佛陀以譬喻解釋。依季節不同，謎樹（緬甸語Pauk樹）有不同的形態。開花季節時，它像紅樹；結果季節時，像相思樹等。（《中部經》35.245，《謎樹經》）

有五蘊。必須觀照全部五蘊或其無常性？佛陀說不要走錯路。重要的是追隨根源，而非每個細節。追隨每個生起法，它們會教你。它們會告訴你真相：「我不再存在」、「我不再存在」。當說「不存在」時，以點頭隨之，如此，貪欲、我慢、邪見（taṇhā、māna、diṭṭhi）或繁雜法（papañca dhamma）無法生起。無常呼喚你Ehi-passiko——來觀照我。Sandiṭṭhiko——你必須直接體驗。生起法是Ehi-passiko，觀照心是Sandiṭṭhiko。人們之所以痛苦，是因為不追隨法的呼喚。法呼喚你，也同時消失。這就像一個人溺水，同時也在尋找水。

Here also the same. If you have khandhas and also have impermanence, you have to blame yourself for not having the Seeing Eye. The teacher needs to fix the eye for you. Don't look for dhamma, but for a teacher who can fix the eye for you. People are asking for dhamma, it is quite difficult for me because the body is dhamma. The 5‐khandhas divided by Satipaṭṭhāna become 4‐Satipaṭṭhāna. Āyatana, dhātu … etc., all are including in these 4. This is the dhamma taught by every Buddha. It looks like herding for 4‐cows. Form, feeling, mind whatever you are contemplating try to discern anicca. All of them are converging at anicca. Therefore, don't be too many dhammas. Although the Buddha entered Nibbāna he left 3‐cups of medicines behind, anicca, dukkha and anatta medicines. Contemplate anicca more and more and become mature and then anicca become Truth of Dukkha. At first you are seeing impermanence. After maturing it become disenchantment. At last, arriving at the most mature stage you can make a decision that it's truly dukkha sacca. And then all are ended, and here is not changing. The mind becomes sharp. Why it becomes sharp? By sharpening a knife, there are beginning, middle and the end stages. Which stage is sharper? All three stages are the same knife. The mind process is also in this way. Just observe. Fulfillment of perfection (pāramī) is not like a bucket overflow with water. It's talking about the mind (ñāṇa) becomes sharp. Therefore, your duty is like sharpening a knife. Continue to sharpen the mind. The first sharpening kills the active defilement (kilesas). The second one kills the defilement arising from the mind. The most sharpened one kills the latent defilement (anusaya). It's the knife can kill all the 3‐types of kilesas. Whatever contemplation is, just see anicca.

同樣地，如果你擁有五蘊（khandhas），且見到無常（anicca），但未能真正洞察，那麼應該責備自己沒有見法之眼（Seeing Eye）。這時，必須尋找一位能為你「修復眼睛」的老師。不要尋求法，而是尋找能幫助你見法的老師。人們總是在尋求法，但這對我來說很困難，因為身體本身就是法。

五蘊透過四念處（Satipaṭṭhāna）的觀察，便成為四念處。處所（āyatana）、界（dhātu）等，都包含在這四念處之中。這是每一位佛陀所教導的法。它就像牧養四頭牛一樣——色、受、心，無論你在觀察什麼，都要努力洞察無常。所有的觀察最終都會趨向無常。因此，不要執著於過多的法門。

雖然佛陀已入涅槃，但他留下了三杯「藥」：無常（anicca）、苦（dukkha）與無我（anatta）。努力多加觀察無常，當觀察成熟時，無常便會轉化為苦的真理（Dukkha Sacca）。起初，你只是看到無常，隨著觀察的成熟，便生起厭離（nibbidā）；最後，當達到最成熟的階段，你將能確定：「這確實是苦諦。」在那裡，一切便結束了——「此處」再無變化，心變得銳利且堅定。

為什麼心會變得銳利？就像磨利一把刀一樣，過程分為初、中、後三個階段。哪一個階段的刀更銳利呢？其實三個階段都是同一把刀。同樣地，心的過程亦是如此，只需觀察即可。波羅蜜（pāramī）的成就，並非如水滿溢於桶中那般，而是指智慧之心（ñāṇa）變得銳利。因此，你的任務就像磨利一把刀一般，不斷地磨鍊心智。

第一次的磨鍊，斷除現行煩惱（kilesa）；第二次的磨鍊，斷除心中生起的煩惱；而最鋒利的階段，則斷除潛在煩惱（anusaya）。這把「刀」能斬斷所有三種煩惱。無論你在進行何種觀察，只需專注於見到無常即可。

同樣地，若你有五蘊，也有無常，則應怪罪自己沒有慧眼。老師需要為你修正眼。不要尋找法，而要尋找能為你修正眼的老師。人們要求法，這對我來說相當困難，因為身體即法。五蘊被四念處劃分，成為四念處。六處、十八界等，皆包含於此四者之中。這是每一位佛陀所教導的法。這就像牧養四頭牛。無論觀照色、受、心，皆試著辨別無常。所有法皆匯聚於無常。因此，不要執著於太多法。

雖然佛陀入涅槃，但留下了三杯藥：無常、苦、無我。愈加觀照無常，便愈成熟，而無常則成為苦諦的真理。起初，你見無常。成熟後，生起厭離心。最後，到達最成熟的階段，你便能決定，此確實是苦諦。然後，一切終結，不再改變。心變得敏銳。為何變得敏銳？磨刀有開始、中間、結束三個階段。哪個階段更銳利？三個階段皆是同一把刀。心的過程亦是如此。僅需觀照。

圓滿波羅蜜（pāramī）並非如水桶溢滿。而是指心（ñāṇa）變得敏銳。因此，你的職責就像磨刀。持續磨利心。第一次磨利，殺死現行煩惱（kilesas）。第二次磨利，殺死心生煩惱。最銳利的一次，殺死潛伏煩惱（anusaya）。這把刀能殺死三種煩惱。無論觀照什麼，皆見無常。

Samatha And Vipassanā

(Sayadaw mentioned a monk named Assaji who was seriously ill. The Buddha went to see him and gave instruction for practice.) He had dukkha vedanā and could not develop samādhi and in low spirit. The Buddha told him, in his sāsana samādhi should not be taken as the essence of the teaching. Vipassanā practice was the main one. May be you say we are practicing for quite a long time now, but still don't have samādhi. Never be in low spirit even your samādhi is weak. Samādhi is not the real essence in the Buddha's sāsana. Assaji's mind became in high spirit again. Samādhi is only a supportive dhamma and wisdom is the main one. "Pay attention to what I say." Then the Buddha asked him practising vipassanā. "Here is feeling, mind, the 5‐khandhas. I ask you and give me the answer." The Buddha turned his mind to the contemplative object. His samādhi was unstable and also very ill, so the Buddha taught him insight practice on the khandhas.

（尊者提到一位名為阿說示比丘（Assaji）的僧人，他當時身患重病。佛陀前去探望他，並給予修行指導。）

這位比丘因為有強烈的苦受（dukkha vedanā），導致無法發展定（samādhi），心情也非常低落。佛陀告訴他，在佛陀的教法中，定並不是修行的核心，觀禪（vipassanā）才是最主要的修行方法。

也許你會說：「我們已經修行了很長的時間，但還是沒有穩定的定力。」即使你的定力薄弱，也絕對不要心生沮喪。因為在佛陀的教法中，定力並非真正的核心，定只是一種輔助法，智慧（paññā）才是修行的根本。佛陀這樣開示後，阿說示比丘的心情便重新振作了起來。

佛陀接著說道：「專心聽我所說的。」然後佛陀指導他進行觀禪。

「這裡有感受（vedanā）、心（citta）和五蘊（pañca-khandha）。我現在問你問題，請你回答。」

佛陀引導阿說示比丘的心，將心安置於觀察的對象上。即便他的定力不穩定，而且身體虛弱，佛陀仍教導他對五蘊進行觀禪的修習，讓他觀察五蘊的生滅變化。

這段文字強調了佛陀教法中觀禪（vipassanā）的重要性，並指出定（samādhi）只是輔助修行的工具，而非終極目標。即使身體虛弱、定力不穩，只要能觀察五蘊，如實洞察無常（anicca）、苦（dukkha）與無我（anatta），就能達到真正的智慧修行。如果有其他部分需深入說明，請隨時告知！

（師父提到一位名為阿薩芝的僧人，他病得很重。佛陀去看望他，並給予修行指導。）他感到苦受，無法發展禪定，精神低落。佛陀告訴他，在佛法中，禪定不應被視為教法的核心。觀慧修行才是主要的。也許你會說我們已經修行了很久，但仍然沒有禪定。即使禪定微弱，也不要氣餒。禪定不是佛法真正的核心。阿薩芝的精神再次振奮起來。禪定只是一個輔助法，智慧才是主要的。「注意我說的話。」然後，佛陀問他是否在修行觀慧。「這裡有感受、心、五蘊。我問你，你回答我。」佛陀將心轉向觀照對象。阿薩芝的禪定不穩定，身體也很虛弱，所以佛陀教導他以五蘊為對象的觀慧修行。

From now on you all should develop the habitual kamma (āciṇṇaka kamma). Every feeling arising contemplate its impermanence. People have strong wrong view should contemplate the mind and strong craving on feeling. Anytime make it as a habitual kamma. Āciṇṇaka kamma means continuous practice. I really remind you for this. Why? You are searching for wealth with desire. And don't want to separate from the children (sons and daughters). The wealth you have worked for will be left behind including with the children. It will be difficult for dying. All these things are not important. Should develop the habitual kamma told by the Buddha. Knowledge (ñāṇa) means continuous practice.

從現在開始，你們都應當培養習慣業（āciṇṇaka kamma）。每當感受（vedanā）生起時，便觀察其無常（anicca）。若有人執著於強烈的邪見（wrong view），應該觀察自己的心（citta）；若有人對感受有強烈的渴愛（craving），也應該加以觀察。任何時刻，都要將這種觀察變成習慣，作為自己的習慣業。

習慣業（āciṇṇaka kamma）意指持續不斷的修習。我在此特別提醒你們，為什麼呢？因為你們總是帶著欲望追求財富，也不願與子女分離。但你辛苦所追求的財富，最終都將被留在身後，包括你的子女也是如此。這將使死亡之時變得困難與痛苦。所有這些都不是重要的事情。

應當培養佛陀所教導的習慣業。所謂的智慧（ñāṇa），就是持續不斷地實踐與修習。因此，將觀察無常變成你日常生活中的習慣，讓它成為你真正的「業」。這樣的修行，才能讓你走向解脫之道。

這段教導強調持續修行（āciṇṇaka kamma）的重要性，並提醒我們不要過分執著於財富和親情，因為一切皆是無常的。只有將觀察感受、心、以及渴愛的過程變成習慣，才能真正培養智慧（ñāṇa）並逐步走向解脫。

從現在起，你們應培養習慣性行為（āciṇṇaka kamma）。每當感受生起，便觀照其無常。有強烈邪見的人應觀照心，有強烈貪欲的人應觀照感受。隨時隨地，將此作為習慣性行為。Āciṇṇaka kamma意為持續修行。我真心地提醒你們。為何？你們尋求財富，帶著慾望。不願與子女分離。你們辛苦賺來的財富，連同子女，都將留下來。臨死時會很困難。所有這些都不重要。應培養佛陀所教導的習慣性行為。知識（ñāṇa）意為持續修行。

Contemplate a lot on the mind and feeling. Impermanence (anicca) and seeing impermanence (anicca ñāṇa) must happen simultaneously (The same meaning as seeing anicca.). Practice every day is āciṇṇaka kamma. With a lot of habitual practice and when the time of death comes, you don't want to separate from your family members. And also don't want to let go of your wealth. All these can come in to your mind at that time. Give an example for the above situation, habitual kamma is like strong flowing current water. The mind which doesn't want to separate with family members and wealth is like a piece of wood come across the current. The current is too strong and striking the wood away. Your everyday vipassanā practice is like strong water current. At that time the habitual wholesome kamma gives the result and the unwholesome maraṇāsanna kamma (kamma come in at the time of dying) shuns away. At the time of dying to be successful urgently make the preparation beforehand.

要多加觀察心（citta）與感受（vedanā）。無常（anicca）與見到無常的智慧（anicca ñāṇa）必須同時發生，也就是說「見到無常」即是如此。每日持續修行，這便是習慣業（āciṇṇaka kamma）。

透過長時間的持續修習，當臨命終時，你可能不願與家人分離，也不願放棄你的財富。所有這些執著和渴愛都可能在那一刻湧上心頭。舉一個例子來說明：習慣業就像一股強勁流動的水流，而那種不願與家人和財富分離的心，就像是一塊橫渡水流的木頭。但水流過於強勁，會將那塊木頭沖走。

你每天進行的內觀禪修（vipassanā），就如同那股強勁的水流一樣。在臨命終時，習慣性的善業會現前並給予結果，而那些不善的臨終業（maraṇāsanna kamma）將被擊退。

因此，為了在臨終時能獲得成功，必須提前做好準備。每天精進修行，將觀察無常變成習慣，這樣當那一刻到來時，習慣業的力量就會帶領你走向光明，遠離執著與苦痛。

這段教法再一次強調習慣性修行（āciṇṇaka kamma）的重要性，並以水流和木頭的比喻形象地說明了持續修習的力量，能夠沖散臨終時的不善心與執著。唯有日積月累地培養善業與智慧，才能在生命的最後一刻平靜自在，走向解脫。

觀照心與感受。無常（anicca）與見無常（anicca ñāṇa）必須同時發生（與見無常同義）。每日修行即為āciṇṇaka kamma。透過大量習慣性修行，當死亡來臨時，你不會想與家人分離，也不會想放手財富。所有這些念頭可能會在那個時候湧現。

舉例來說，習慣性行為就像強勁的水流。不想與家人和財富分離的心念，就像是一塊木頭橫渡水流。水流太強，將木頭沖走。你每天的禪修就像強勁的水流。在那時，習慣性的善法會產生結果，不善的臨終業（maranāsanna kamma）會退避。為了在臨終時成功，必須事先做好準備。

Āciṇṇaka kamma is everyday training. Maraṇāsanna kamma is the kamma come in near dying. If you don't do vipassanā, maraṇāsanna kamma will give the result. It's frightening. Attachment to family member leads to painful rebirths. Attachment is craving. According to Dependent Arising, it is: Taṇhā → upādāna → kamma → painful rebirth. Maraṇāsanna kamma throw you down there. You all have wholesome kammas and merits. But you are not doing these things all the time. You must continuous training with one of the Four Satipaṭṭhāna. Cars, properties, houses are enemies. They will come to you near dying. These are fearful things. These are maraṇāsanna kammas close to the dying moment of the mind. They are arising near the death consciousness. Some of the Buddha's disciples (laypeople) and monk disciples took painful rebirths were these maraṇāsanna kammas. That was because they did not possess vipassanā knowledge. With Path Knowledge these kammas can’t do anything to you. You must develop āciṇṇaka kamma. Queen Mallikā at her near dying, maraṇāsanna kamma came in and she fell into hell. She had done the biggest dāna during the Buddha's time. But without Path Knowledge was unstable. Must have the Path Knowledge or develop the āciṇṇaka kamma. Remember these two points. Near dying family and business matters can come in. Without practice, when the time come for separation is not an easy thing. Āciṇṇaka kamma send you to happy rebirth or Nibbāna. Don't be lazy. At the time of dying have to put full energy to contemplate. Why can you put full energy for contemplation? It's because of āciṇṇaka kamma. Without it if you see hell vision will go there as what you have seen. Seeing animal vision will be born as animal. A person who had developed the āciṇṇaka kamma can change all these visions. By seeing hell fire, he knows that he has to go there. He also heard about these things before. At that time he has to put full effort for contemplation.

習慣業（āciṇṇaka kamma）是每日的修行，而臨終業（maraṇāsanna kamma）則是在臨終時現前的業力。如果你不修習觀禪（vipassanā），那麼臨終業就會現前並給予結果，這是非常可怕的。對家人的執著會導致痛苦的再生（rebirth）。執著就是渴愛（taṇhā）。根據緣起法（Dependent Arising），流程是：渴愛（taṇhā） → 取（upādāna）→ 業（kamma）→ 痛苦的再生。臨終業會將你拋向痛苦的境界。

你們都具足善業與功德，但你們並沒有時時刻刻去修行。必須持續透過四念處（Four Satipaṭṭhāna）之一進行修行。汽車、財產、房屋這些都是敵人，它們會在你臨終時浮現，這是極為可怕的。這些是臨終時的業，緊隨著臨終的死識（death consciousness）而生起。即便是佛陀的弟子，包括一些在家弟子與出家弟子，也因為臨終業而墮入痛苦的境界，原因就在於他們沒有具足觀智（vipassanā knowledge）。

若已證得道智（Path Knowledge），這些臨終業便無法影響你。你必須培養習慣業。例如摩利卡王妃（Queen Mallikā），在臨終時因為臨終業的干擾而墮入地獄。儘管她曾在佛陀時代完成了巨大的布施（dāna），但因未證得道智，其境界仍不穩固。因此，必須具足道智，或是透過持續修行來培養習慣業。請記住這兩點。

臨終時，家人和事業的牽掛會浮現出來。如果沒有平時的修行，臨終時面對分離將不是一件容易的事。習慣業能引導你走向善趣（happy rebirth）或涅槃（Nibbāna）。不要懶惰！在臨終之時，必須傾注全力進行觀察與觀照。

為何你能在臨終時傾注全力？因為你早已培養了習慣業。若沒有這種業力，當你見到地獄的景象，便會墮入地獄；見到動物的景象，便會生為動物。然而，已培養習慣業的人，能夠轉變這些臨終景象。他見到地獄之火時，便知自己正面臨危險，但他也曾聽過這些教法。因此，在那一刻，他會傾注全部的努力來進行觀照，進一步解脫。

這段開示極力強調習慣業（āciṇṇaka kamma）的重要性，並指出日常持續修行才能在臨終時擊退不善業的干擾。透過日常四念處的觀照，培養出堅固的善業與智慧，便能在臨終時轉危為安，遠離痛苦的再生，走向解脫之道。

Aciṇṇaka kamma 是日常的訓練。Maraṇāsanna kamma 是臨死前的業。如果你不修習禪觀，maraṇāsanna kamma 將會結果。這是可怕的。對家人的執著會導致痛苦的輪迴。執著是貪欲。根據緣起法，它是：Taṇhā → upādāna → kamma → painful rebirth。Maraṇāsanna kamma 會將你拋入其中。你們都有善法和功德。但你們並不總是這樣做。你必須持續訓練四念處之一。

汽車、財產、房屋是敵人。它們會在臨死前來到你身邊。這些是可怕的事情。這些是臨死前的 maraṇāsanna kamma。它們在死亡意識附近生起。佛陀的一些弟子（在家和出家）因 maraṇāsanna kamma 而墮入惡道。那是因為他們沒有觀慧的智慧。有了道智，這些業力無法傷害你。你必須發展 āciṇṇaka kamma。末利迦王后臨死時，maraṇāsanna kamma 來臨，她墮入地獄。她在佛陀時代做了最大的布施。但沒有道智是不穩定的。必須有道智或發展 āciṇṇaka kamma。記住這兩點。臨死前，家庭和商業事務可能會出現。沒有修行，臨別時並不容易。Āciṇṇaka kamma 送你到快樂的輪迴或涅槃。不要懶惰。臨死時，必須全力以赴地觀照。為什麼你能全力以赴地觀照？因為有 āciṇṇaka kamma。沒有它，如果你看到地獄的景象，就會像你所看到的去到那裡。看到動物的景象，就會出生為動物。發展了 āciṇṇaka kamma 的人可以改變所有這些景象。看到地獄之火，他知道自己必須去那裡。他之前也聽說過這些事情。在那時，他必須全力以赴地觀照。

By seeing anicca, disenchantment for anicca, the ending of anicca and then will realize Nibbāna (i.e., The three insight knowledge mentioned in suttas.). There is nothing to be low spirited. Someone had accinna kamma even could become an arahant at the near dying. (see MN 144: Channovāda Sutta, Majjhima Nikāya) Without this habitual kamma, one has to take rebirth accordingly to the visions. The Buddha explained the difference between prayer with chanting and vipassanā. Prayer with chanting is faith and refuge, only leading to happy rebirths. Practice is leading to Nibbāna. Let do prayer with chanting to be lesser than practice. If you do a lot of practice, it becomes āciṇṇaka kamma. Don't listen to talks just for merits. The Buddha preferred the practice to cut off all the wholesome, unwholesome and mixed kammas (black and white) (vipassanā kamma and magga kamma cut off all kammas). Practice and stopping can’t become āciṇṇaka kamma. Have to do a lot. If anicca and magga become simultaneously, then you have succeeded. Assaji by practicing accordingly to the Buddha's questions and answered and became an arahant. Samādhi is only a support for the contemplation. Don't think it as that there is no samādhi; there is no perfection (pāramī). Vipassanā is leading by wisdom factors. If you do vipassanā, it also includes samādhi. And if you discern anicca, it also includes samādhi factors. It is also including sīla factors during the practice.

通過觀察無常（anicca），對無常生起厭離（disenchantment），並徹底斷除無常，最終便能證悟涅槃（Nibbāna）。這便是經典中所提到的三種觀智（insight knowledge）。因此，絕不應該心生沮喪。

即使在臨終之時，若已培養習慣業（āciṇṇaka kamma），仍然有機會證得阿羅漢果。例如在《中部經典》第144經《闡陀尊者經》（Channovāda Sutta，Majjhima Nikāya）中，便有這樣的例證。若沒有這種習慣業，眾生將根據臨終時所現起的境界（visions）而決定投生（rebirth）。

佛陀也曾解釋過祈禱與誦經與觀禪（vipassanā）之間的差異。祈禱與誦經是基於信心與皈依，其結果僅能導向善趣（happy rebirths）；而實修則是導向涅槃（Nibbāna）。因此，應當讓祈禱與誦經少於實修。如果你多加實修，這將成為你的習慣業。

不要只是為了獲得功德而聽法。佛陀強調實修的重要性，因為唯有實修才能斷除所有的善、不善及雜染業（黑業與白業）。唯有透過觀禪業（vipassanā kamma）和道智業（magga kamma），才能徹底斷除一切業力。若只是偶爾修行，然後停下來，這無法成為習慣業。必須持續地精進修行。

當觀察無常與道智（magga）同時現起時，便算是成功了。阿說示比丘（Assaji）便是按照佛陀的引導進行觀禪，通過答覆佛陀的提問，最終證得阿羅漢果。

定力（samādhi）只是輔助觀禪的工具，不要誤以為缺少定力便無法修行，或覺得自己沒有足夠的波羅蜜（pāramī）。觀禪是由智慧（paññā）所引導的修行。如果你修習觀禪，定力也自然包含在其中；若你洞察到無常，定力的要素也已包含在內。同時，在修行的過程中，戒（sīla）的要素也自然會現起。

持續精進，將觀禪修行變成每日的習慣，如此便能走向涅槃之道，遠離輪迴苦海。

通過見無常、厭離無常、無常的終結，然後將證得涅槃（即經文中提到的三種智見）。沒有什麼好氣餒的。有些人甚至可以在臨死前成為阿羅漢，因為他們有習慣性的善法。（見《中部經》144：禪諾瓦達經）沒有這種習慣性的善法，一個人必須根據幻象投胎。佛陀解釋了誦經祈禱與禪修的區別。誦經祈禱是信仰和皈依，只引導到快樂的輪迴。修行則引導到涅槃。讓誦經祈禱少於修行。如果你多修行，它就會成為 āciṇṇaka kamma。不要只為了功德而聽法。佛陀更喜歡斷除一切善、不善和混合業（黑與白）的修行（觀慧業和道業斷除一切業）。修行和停止不能成為 āciṇṇaka kamma。必須多多修行。如果無常和道同時出現，那麼你就成功了。阿薩芝按照佛陀的提問和回答進行修行，成為了阿羅漢。禪定只是觀照的支撐。不要認為沒有禪定，沒有圓滿（pāramī）。觀慧由智慧因緣引導。如果你修習觀慧，它也包括禪定。如果你辨別無常，它也包括禪定的因素。它也包括修行中的戒律因素。

Nibbāna Is Near; Not Far Away

The Buddha talked about Nibbāna without anyone asking. He wanted to dispel people's doubts. Atthi Bhikkhave Nibbānaṃ—Monks! Nibbāna exists. It's sure that Nibbāna exists. It starts from saṅkhata to arrive at Nibbāna, from conditioned to unconditioned. Someone who wants to leave the conditioned will arrive there. Saṅkhata Dhamma, Asaṅkhata Dhamma—Condition Dhamma, Unconditioned Dhamma (from the Dhammasaṅgaṇi). Nibbāna always exist as a natural phenomenon (Sabhāva Dhamma). It exists all the time and why only with the Buddha's help many can realize it. (Before the Buddha, only Pacceka Buddhas had realized it). He could only teach the way to be there. Couldn't make it happen. Nibbāna is unconditioned and exist as a natural phenomenon. It's existing in nature should be encounter by someone. According to the Buddha it's impossible. Why? It needs to be got on the right train. Only the one who takes the maggan train or who do the work of the path factors will arrive there. The train is called magga paccayo (Path Condition). There are trains from good rebirth to good rebirth (sugati to sugati), good rebirth to bad rebirth (sugati to dugati), and good rebirth to Nibbāna. Without the Buddha appeared all take the first and second trains in turn. Nobody can take the third one. Without the Buddha only Pacceka Buddhas were taking the right train. No one can write about Nibbāna. Not by drawing or showing Nibbāna, even can’t show a fake one (Sayadaw referred to scholars and artists). It's without form, shape and images so can’t be deformed or inconstant. A place without deformity and inconstancy is the best place. All living being are living inside the province of conditions and never have the chance for living with safety.

佛陀曾主動談論涅槃（Nibbāna），即使沒有任何人詢問，因為他希望消除眾人的疑惑。

佛陀說道：「Atthi Bhikkhave Nibbānaṃ」 ——「比丘們！涅槃是存在的。」涅槃的存在是確切無疑的。涅槃是從有為法（saṅkhata）通向無為法（asaṅkhata）的境界，亦即從條件所生法到達無條件法。

凡是願意離開有為法的人，最終都能到達涅槃。《法聚論》（Dhammasaṅgaṇi）中提到：有為法（saṅkhata dhamma）與無為法（asaṅkhata dhamma）。涅槃作為自然法則（Sabhāva Dhamma），永遠存在於自然之中。涅槃並非只有在佛陀出現時才存在，而是始終存在著。

然而，為什麼只有在佛陀的幫助下，許多人才能證悟涅槃呢？這是因為佛陀教導了通向涅槃的方法。佛陀無法創造涅槃，他只能指出通往涅槃的道路。涅槃作為無為法，存在於自然之中，需要有人正確地遇見它。

按照佛陀的說法，涅槃的證悟必須搭上正確的列車。唯有乘坐通向涅槃的道列車（maggan train）或依循道支（path factors）修行的人，才能到達涅槃。這列車被稱為道緣（magga paccayo）。

在沒有佛陀出現的時代，眾生只會搭乘前兩列車，輪迴於善趣與惡趣之中。唯有辟支佛（Pacceka Buddhas）才能找到並搭上通向涅槃的列車。

涅槃無法被書寫、繪畫或展示，甚至無法用虛構的方式呈現出來（尊者這裡指的是學者和藝術家）。涅槃沒有形狀、外貌或影像，因此也不會變形或無常。一個沒有變形與無常的地方，才是最究竟、最安穩的境界。

所有的眾生都活在條件所生法的範圍內，從未有機會真正安全無虞地存在。唯有通向涅槃，才能遠離輪迴，獲得究竟的安穩與解脫。

唯有實踐佛陀所教導的「道」，離開有為法，才能到達涅槃這個不生不滅、不變的境界。

佛陀未經任何人請求，就談論涅槃。他想消除人們的疑慮。阿比達摩！涅槃存在。涅槃存在是確定的。它從有為法開始，到達無為法。想要離開有為法的人會到達那裡。有為法、無為法（來自《法集要頌》）。涅槃一直存在，作為一種自然現象（Sabhāva Dhamma）。它一直存在，為什麼只有在佛陀的幫助下，許多人才得以證悟？（在佛陀之前，只有獨覺佛證悟了它。）佛陀只能教導到達那裡的方法，無法使之發生。涅槃是無為的，作為一種自然現象而存在。它自然存在，應該有人遇到它。根據佛陀的說法，這是不可能的。為什麼？需要搭上正確的列車。只有乘坐道列車或做道因工作的人才能到達那裡。這列火車稱為magga paccayo（道因）。有從善趣到善趣（sugati to sugati）、善趣到惡趣（sugati to dugati）、善趣到涅槃的列車。沒有佛陀出現，所有人都輪流乘坐第一和第二列火車。沒有人能乘坐第三列火車。沒有佛陀，只有獨覺佛乘坐正確的列車。

沒有人能寫下涅槃。不能通過繪畫或展示涅槃，甚至不能展示一個假的涅槃（師父指的是學者和藝術家）。它是無形、無相、無像的，因此不能變形或無常。一個沒有變形和無常的地方是最好的地方。所有眾生都生活在有為法的領域中，從未有過安全生活的機會。

Asking you to contemplate impermanence is to want you seeing the conditioned; wanting you for disenchantment to conditioned; wanting you to transcend or get out of conditioned; wanting you to sharpen the knowledge and to get out of conditions by the knowledge. Therefore, I am asking you to contemplate every day. Wanting to arrive Nibbāna have to follow to the end of saṅkhata. So I am asking U Than Maung (one of his disciples in the audience) as; "Are you arriving at the end of inconstancy yet?" At the ending of saṅkhata you will find it. It's close to the ending of saṅkhata. In the Saṁyutta the Buddha said: Nibbānass'eva santike—Nibbāna is not far away, very near (SN.1.46/ (6). Accharāsuttaṃ). Therefore, the Buddha taught to Rohitassa Devaputta to look for Nibbāna at 2‐armed‐lengths body (everyone's height is only 2‐armed‐lengths of his/her own hand) (AN.4.45 Rohitassasuttaṃ). Contemplate this 2‐armed‐lengths body back and forth will see inconstancy and disenchantment of it. After that make a firm decision as it's truly dukkha sacca and then come to an end. It looks like you are watching a movie when it ended the white screen appear before you. Before it ending the screen was complicating with moving pictures. Here also the movie saṅkhata ends and Nibbāna white screen appears. The meaning is it's closing behind. If you are going by maggan train only short moment. I encourage you to make effort. With the khandhas disappear and Nibbāna appears here. It's near but far away for someone who cannot overcome the saṅkhata. Don't say overcome it even very few people see impermanence. One cannot arrive at nicca Nibbāna because of not seeing anicca. If you say far away, people are retreating. Saying near they don't know how to look for it. Some heard from others said that Nibbāna was far away. And also don't know how to look for, so they decide to develop perfection (pāramīs) slowly. It's not pāramī but to have maggaṅga (path factors).

要求你觀察無常（anicca），是為了讓你見到有為法（saṅkhata）；讓你對有為法生起厭離（nibbidā）；讓你超越或解脫於有為法；讓你透過智慧（ñāṇa）來鍛鍊洞察力，並藉此擺脫有為法。因此，我鼓勵你們每天觀察無常。

若想要到達涅槃（Nibbāna），必須走到有為法的終點（saṅkhata）。我問在座的吳丹茂（U Than Maung）：「你到達無常的終點了嗎？」
在有為法的終點，你將找到涅槃。它就在有為法的盡頭。

在《相應部》（Saṁyutta Nikāya）中，佛陀曾說：
「Nibbānass'eva santike」 ——「涅槃不遠，非常接近。」（SN.1.46 阿遮羅經，Accharāsuttaṃ）

因此，佛陀也曾教導羅希達沙天子（Rohitassa Devaputta）尋找涅槃：
「就在兩臂長的身體內尋找涅槃。」（AN.4.45 羅希達沙經，Rohitassasuttaṃ）
每個人的身體高度都是自己雙臂的長度。若能反覆觀察這具「兩臂長的身體」，便能見到其無常與對無常的厭離。

之後，確立堅定的見解：「這確實是苦諦（dukkha sacca）。」這樣一來，便能走向終點。這個過程就像是在看一部電影，當電影結束時，白色的螢幕便顯現在眼前。電影播放時，畫面是變化與混亂的；當電影結束時，背景的白屏出現。

同樣地，當有為法（saṅkhata）結束時，涅槃（Nibbāna）的「白屏」就會顯現。這表示涅槃就在背後緊隨著。如果你搭上「道支列車」（maggan train），只需要一瞬間便能到達。

我鼓勵你們要努力修行！當五蘊（khandhas）消失，涅槃便會在此處顯現。涅槃雖然接近，但對於那些無法超越有為法的人來說，卻依然遙遠。

不要說超越它了，事實上，很少有人能真正見到無常。因為看不到無常，所以無法證得涅槃這個「常住的境界」（nicca Nibbāna）。

若說涅槃很遠，修行者會退縮；若說涅槃很近，他們卻不知道如何尋找。有些人聽說涅槃遙不可及，於是決定緩慢地積累波羅蜜（pāramīs）。然而，重點不在於波羅蜜，而是要具足道支（maggaṅga，path factors）。

這段教法闡述了涅槃就在「無常的終點」，並透過電影與白屏的比喻，形象地指出：

唯有持續觀察無常、生起厭離，並堅定洞察苦諦，才能走向涅槃，徹底解脫輪迴之苦。

要你觀照無常，是想讓你看到有為法；是想讓你厭離有為法；是想讓你超越或走出有為法；是想讓你磨練智慧，並以智慧走出有為法。因此，我要求你每天觀照。想要到達涅槃，必須跟隨有為法的終點。所以我問優曇毛（聽眾中的一位弟子）：「你已經到達無常的終點了嗎？」在有為法的終點，你會找到它。它接近有為法的終點。

在《雜阿含經》中，佛陀說：涅槃不遠，非常接近（SN.1.46/(6). Accharāsuttaṃ）。因此，佛陀教導羅睺羅太子在兩臂長的距離內尋找涅槃（每個人的身高只有自己雙臂長的距離）（AN.4.45 Rohitassasuttaṃ）。觀照這個兩臂長的軀體，來回觀看，就會看到無常和厭離。之後，堅定地決定它是真正的苦諦，然後結束。

這就像你在看電影，當電影結束時，白色的屏幕出現在你面前。在電影結束之前，屏幕上充滿了複雜的動態畫面。這裡也是一樣，有為法的電影結束，涅槃的白色屏幕出現。意思是它在後面關閉。如果你乘坐道列車，只需很短的時間。我鼓勵你努力。隨著五蘊消失，涅槃出現在這裡。它很近，但對於無法克服有為法的人來說很遠。不要說克服它，因為很少有人看到無常。由於沒有看到無常，一個人無法到達常恆的涅槃。如果你說很遠，人們就會退縮。說近了，他們不知道如何尋找。有些人聽別人說涅槃很遠。也不知道如何尋找，所以他們決定慢慢培養波羅蜜。那不是波羅蜜，而是要擁有道支。

In Petakopadesa (a commentary, and also said by the Buddha), it mentioned that listening to the Sacca Dhamma (talks on Noble Truths) with proper or wise attention, by practicing in this way would penetrate the Truth of Dukkha and realize Nibbāna. It did not mention about the pāramīs. This maggan train can be ridden only by one oneself and it can’t carry his family members. Each person rides with one's own train. Therefore, Path Knowledge can’t share with others. (Not the same as merits) Paccattaṃ veditabbo viññūhī—each person enjoys the happiness or peace by oneself. Magga paccayo—Nibbāna is Path Condition, it came from the Paṭṭhāna (law of conditionality). In the whole of saṁsāra (round of rebirth), we were taking the wrong train and suffered by it. Don't look for the culprit. People are talking as making money to feed your family is encouraging to ride the dugati train from the sugati (sugati—good or happy, dugati—bad or painful). Even may be you will think it as he is friendly to me. Some encourage others to ride the sugati train for the betterment of next life. This is for your old age, sickness and death. If you ride the middle train (maggan), they will say you are still so young. Do you see the disadvantages make by your good friends? This is reminding you for the future.

在《攝阿毘達摩義論》（Petakopadesa，佛陀所說並由後世註解）中提到：若能以正念或智慧注意（wise attention）來聽聞四聖諦之法（Sacca Dhamma，Noble Truths），並依此實踐，便能洞察苦諦（Truth of Dukkha），證悟涅槃（Nibbāna）。此經文中並未提及波羅蜜（pāramīs）。

道支列車（maggan train）只能由自己親自乘坐，無法攜帶家人同行。每個人必須獨自乘坐自己的「列車」，因此道智（Path Knowledge）是無法分享給他人的（不像功德那樣可以回向）。佛陀教導道：「Paccattaṃ veditabbo viññūhī」 ——「涅槃之樂或平靜，唯有親證者才能體會。」

道緣（magga paccayo）是涅槃的必要條件，這觀念源自於《法集論》（Paṭṭhāna，Conditionality之法）。在漫長的輪迴（saṁsāra）中，我們長久以來搭乘錯誤的列車，因此飽受苦難。

不要尋找罪魁禍首。人們總說：「努力賺錢養家」是正確的，卻不知這種追求其實是在鼓勵你從善趣列車（sugati train）轉向惡趣列車（dugati train）。有些人會如此告訴你：「這是為了家人、為了你的老年、疾病與死亡著想。」

有些所謂的「好友」會鼓勵你乘坐善趣列車，目的是來世能夠更好。他們認為這是在為你著想，卻未察覺這一切最終依舊是輪迴的束縛。

若你選擇搭乘中道列車（maggan，通向涅槃的列車），他們便會質疑：「你還這麼年輕，為何要如此修行？」你是否看到了這些「好朋友」帶給你的弊端？他們的話語和建議，無意間使你遠離涅槃，繼續輪迴於苦海之中。

這段開示是對未來的警示。每個人必須親自修行，搭上道支列車，才能遠離善趣與惡趣的輪迴，真正走向解脫與涅槃之境。

重點總結：

唯有搭上中道列車，方能結束輪迴，達到究竟安穩的涅槃境界。

在《毗婆舍論》中，提到以正確或明智的注意力聆聽四聖諦法語，通過這種方式修行，就能洞悉苦諦，證悟涅槃。沒有提到波羅蜜。這列道列車只能由一個人自己乘坐，不能載他的家人。每個人都乘坐自己的列車。因此，道智無法與他人分享。（與功德不同）Paccattaṃ veditabbo viññūhī——每個人獨自享受快樂或和平。Magga paccayo——涅槃是道因，來自於《因緣論》。在整個輪迴中，我們乘坐錯誤的列車，因此受苦。不要尋找罪魁禍首。人們說賺錢養家是鼓勵從善趣（sugati——善或快樂）乘坐惡趣列車（dugati）。甚至可能認為他是對你友善的。有些人鼓勵他人乘坐善趣列車，以改善來世。這是為了你的老年、疾病和死亡。如果你乘坐中間的列車（道），他們會說你還很年輕。你看到你的好朋友造成的缺點了嗎？這是提醒你未來。

You want to follow the middle way because of the appreciation of Nibbāna. And want to follow it after you have dispelled uccheda diṭṭhi. Ehi passiko (come and see)—Dhamma is calling you. Sandiṭṭhiko (observing or contemplating)—you are following it and Paccattaṃ veditabbo viññūhī—each person will realize the Path Knowledge. (Sayadaw used the 6‐qualities of dhamma to explain the practice quite often.) Realization comes by practicing only, not by prayer or chanting. There are also wrong ways of following with the dhamma (e.g. a mosquito bites and following with the hand). The others are following with craving, anger and delusion. Ehi is sense objects (ārammaṇa), and Sandiṭṭhiko is contemplation (ārammaṇika). If these two are harmonizing you are on the right train. You are seeing the saṅkhata. Ignorance and craving (avijjā and taṇhā) covered on the knowledge. (This is one cover) Again dukkha covers on Nibbāna (the 2^nd cover). If you still don't see impermanence, defilement covers on the knowledge. If you are still not in disenchantment with impermanence, and will not make a firm decision as Truth of Dukkha (Dukkha Sacca). Then you will not see Nibbāna. Therefore, to Nibbāna have to go with practice. You can’t have it for free. Kilesa and Dukkha cover up Nibbāna. If you can uncover these two will see it. (First uncover kilesas and see anicca, 2^nd uncover Dukkha) The biggest enemy is defilement. It let you can’t penetrate the Truth of Dukkha, so that Dukkha cover up again. You have not overcome defilement if you still have not seen anicca. Not seeing Nibbāna still not penetrate Dukkha yet. If you win kilesa, you will find dukkha. By penetration of dukkha and then Dukkhasa antaṃ karissati—at the ending of dukkha, you will realise Nibbāna.

你之所以選擇走中道（The Middle Way），是因為對涅槃（Nibbāna）的欣喜與渴望；並且，只有當你摒除了斷滅見（uccheda diṭṭhi，認為死後一切皆滅的錯誤觀念）後，才會真正踏上這條道路。

佛法呼喚你：「Ehi passiko」 ——「來吧，來親身觀察與體證。」當你開始修行時，便是Sandiṭṭhiko ——「觀察、如實洞察法。」最終，每個人都將通過自身的努力，證得道智（Path Knowledge），即：Paccattaṃ veditabbo viññūhī ——「唯有親證者方能體驗真理之樂。」

證悟唯有通過實修才能達成，並非祈禱或誦經所能獲得。此外，也存在錯誤的修行方式。例如：被蚊子叮咬，便用手去抓撓，這是錯誤的跟隨。還有些人被貪、瞋、癡（taṇhā, dosa, moha）所帶領，而不是隨著法（Dhamma）行走。

「Ehi」代表所緣境（ārammaṇa），而「Sandiṭṭhiko」則是指觀照（ārammaṇika）。若這兩者協調一致，你便是在正確的道路上，正在觀察有為法（saṅkhata）。

然而，無明（avijjā）與渴愛（taṇhā）會遮蔽你的智慧（這是第一層遮蔽）；而苦（dukkha）則掩蓋了涅槃（第二層遮蔽）。如果你仍無法見到無常（anicca），你的智慧將被煩惱（kilesa）所覆蓋。若無法對無常生起厭離（nibbidā），也無法堅定洞察「這確實是苦諦」（Dukkha Sacca），最終將無法證悟涅槃。

因此，唯有通過實修，才能達到涅槃。涅槃不是免費獲得的，必須去除煩惱（kilesa）與苦（dukkha）這兩層遮蔽，才能見到涅槃。

去除煩惱與苦的步驟：

最大的敵人是煩惱，正是它阻礙了你對苦的真理的洞察，讓「苦」再次遮蔽了涅槃。如果你仍未見到無常，便無法克服煩惱，也無法洞察苦諦，更無法證悟涅槃。

若能戰勝煩惱，便能看到「苦」。通過洞察「苦」，你將達到Dukkhasa antaṃ karissati ——「在苦的盡頭，你將證悟涅槃。」

關鍵總結：

唯有每天觀察無常，不斷深入洞察，才能終結煩惱，達到真正的解脫與安穩。

你想追隨中道，是因為你對涅槃的欣賞。並且想在破除了斷見之後才追隨它。Ehi passiko（來看看）——法在呼喚你。Sandiṭṭhiko（觀察或觀照）——你正在追隨它，Paccattaṃ veditabbo viññūhī——每個人都會獨自證得道智。（師父經常使用法的六種特性來解釋修行。）

覺悟只能通過修行而來，不能通過祈禱或誦經。也有錯誤的追隨法的方式（例如，蚊子叮咬，用手追隨）。其他人則以貪婪、憤怒和愚癡追隨。Ehi是感官對象（ārammaṇa），Sandiṭṭhiko是觀照（ārammaṇika）。如果這兩個和諧，你就上了正確的列車。你正在看到有為法。無明和貪欲（avijjā 和 taṇhā）遮蔽了智慧。（這是第一層遮蔽）再次，苦遮蔽了涅槃（第二層遮蔽）。如果你仍然看不到無常，染污遮蔽了智慧。如果你仍然沒有厭離無常，並且不會堅定地決定它是苦諦，那麼你將看不到涅槃。

因此，要到達涅槃，必須通過修行。你不能免費獲得它。煩惱和苦遮蔽了涅槃。如果你能揭開這兩層，就會看到它。（首先揭開煩惱，看到無常，其次揭開苦）最大的敵人是煩惱。它讓你無法洞悉苦諦，因此苦再次遮蔽。如果你還沒有看到無常，你就沒有克服煩惱。沒有看到涅槃，就還沒有洞悉苦。如果你戰勝了煩惱，你就會找到苦。通過洞悉苦，然後Dukkhasa antaṃ karissati——在苦的終結，你將證得涅槃。

Looking For Nibbāna at The Right Place

(Sayadaw gave a few talks on Nibbāna and explaining with his own similes but this one without it. It was like a puzzle. But instead of thinking and speculation on Nibbāna, it is better to understand what Dukkha is. And then will appreciate Nibbāna and desire to transcend Dukkha. Only by understanding Dukkha can be understood Nibbāna.)

尋找涅槃於正確之處
摩谷尊者（Mogok Sayadaw）法談（未標註日期）

摩谷尊者曾數次開示有關涅槃（Nibbāna），並常以比喻來解釋涅槃的本質。然而，這一次的開示中，他未使用比喻，整個講法看似像個「謎團」。

然而，與其思索和猜測涅槃是什麼，倒不如去理解苦（Dukkha）的真相。唯有透過深刻理解苦，我們才能真正欣賞涅槃的可貴，並生起渴望超越苦的心。

只有當我們徹底理解了「苦」的本質時，涅槃才能被正確地理解。

這個教導提醒修行者：涅槃並非憑空而來，而是從苦的洞察與超越中自然顯現。

（師父談論涅槃，並用自己的比喻解釋，但這一次沒有。這就像一個謎。但與其思考和猜測涅槃，不如理解什麼是苦。然後會欣賞涅槃，並渴望超越苦。只有理解苦才能理解涅槃。）

In the khandha there are three Noble Truths. Form (rūpakkhandha) is fuel and Dukkha Sacca, unstable dhamma. Kilesa is fire and Samudaya Sacca, unstable dhamma. Magga Sacca also is unstable dhamma. Therefore, can’t rely on them. Today I will talk exactly about Nibbāna. The Buddha asked to look for Nibbāna in this 2‐armed‐lengths body. But only found the unstable dhamma. Form is rūpakkhandha. Greed (lobha) and path factors (maggaṅga) are saṅkhārakkhandha. All of them are not free from the khandhas. At the present khandha, only the three Noble Truths can be found and without Nibbāna. You couldn't find Nibbāna there. Why? It's because Nibbāna is not connected with the khandha. If including in the khandha, it will be unstable. But the Buddha told us that the Four Noble Truths are in the khandhas. Therefore, Nibbāna is not mix up with the impermanent khandhas. In this case must outside the khandhas. Even the khandhas perish, it does not. Therefore, dhuva (stable) nibbāna and sukha (pleasant, happy) nibbāna. Not everyone can see it. Someone who learns and studies from a teacher will see it. This is the work of a person who works out until not wanting and cessation of the khandhas. After that become one's own property. Understanding Dukkha Sacca with penetration will realize Nibbāna. It's not mixing up Dukkha Sacca that must be Sukha Sacca.

在五蘊（khandha）之中，包含著三聖諦（Three Noble Truths）：

今天，我將直接談論涅槃（Nibbāna）。佛陀教導我們，在這具兩臂長的身體（2-armed-lengths body）中尋找涅槃。然而，所找到的卻只是不穩定的法（即五蘊）。

這一切都離不開五蘊的範疇。因此，在現有的五蘊中，只能找到三聖諦，卻找不到涅槃。為什麼呢？因為涅槃與五蘊並不相連。

若涅槃被包含在五蘊之內，那麼它將同樣是不穩定的。然而，佛陀告訴我們：四聖諦（Four Noble Truths）存在於五蘊之中。因此，涅槃必然不與無常的五蘊混雜。

涅槃的特性

並非所有人都能見到涅槃，只有從導師處學習並依教奉行的人，才能證見涅槃。這是屬於那些勤修不懈、直至厭離五蘊並滅盡五蘊**的人所能達到的境界。

如何證悟涅槃？

透過洞察苦諦（Dukkha Sacca）並徹底穿透它，便能證悟涅槃。

涅槃不是苦諦的混雜物，而是樂諦（Sukha Sacca），是究竟的安樂之境。

關鍵要點總結：

這段法談提醒我們：涅槃雖超越五蘊，卻必須透過五蘊中的苦諦來深入觀察、理解，最終達到超越，進入那穩定、究竟樂的涅槃之境。

在五蘊中，有三個聖諦。色蘊（rūpakkhandha）是燃料，是苦諦，是不穩定的法。煩惱是火，是集諦，是不穩定的法。道諦也是不穩定的法。因此，不能依賴它們。今天我將準確地談論涅槃。佛陀要求在這個兩臂長的軀體中尋找涅槃。但只找到了不穩定的法。色是色蘊。貪婪（lobha）和道支（maggaṅga）是行蘊。

所有這些都無法脫離五蘊。在當前的五蘊中，只能找到三個聖諦，沒有涅槃。你無法在那裡找到涅槃。為什麼？因為涅槃與五蘊無關。如果包含在五蘊中，它將是不穩定的。但佛陀告訴我們，四聖諦都在五蘊中。因此，涅槃與無常的五蘊不混淆。在這種情況下，必須在五蘊之外。即使五蘊滅盡，它也不會滅盡。因此，dhuva（穩定）的涅槃和sukha（愉快，快樂）的涅槃。不是每個人都能看到它。向老師學習和研究的人才能看到它。這是那些努力工作直到不想和五蘊停止的人的工作。之後成為自己的財產。以洞察力理解苦諦，就能證悟涅槃。不能混淆苦諦，必須是樂諦。

It will be in safety only by getting there. During the practice by not wanting Dukkha Sacca of the khandhas and then instantly the khandhas disappear and Nibbāna appears. Something is existing and no connection with the khandhas. It appears without the khandhas. The practicer stays with the imperishable thing. Not seeing Nibbāna is don't know how to clear up things which cover on it. As an external nature and not an internal one, Nibbāna is a strange phenomenon. One can’t find it outside the khandhas. The Buddha asked Rohitassa Devata to look inside the khandhas. It exists in 2‐armed‐lengths khandhas as an external matter or thing and not an internal one. Why we can’t realize Nibbāna? It's because of the affection to impermanence nature; such as one's own khandha, family members, wealth etc. If you don't want these impermanent things will realize it. Ask you to contemplate is to understand the impermanent phenomena. The first step is to discern impermanence, the 2^nd its disenchantment and the 3^rd its ending. If you desire impermanent phenomena, you will get these things. By not desiring, then you will get the permanent one. If you find the unstableness, you are on the way to Nibbāna. Continue to follow the unstableness to its ending will find out the constant Nibbāna.

唯有到達涅槃（Nibbāna），我們才能真正獲得安穩與安全。在修行的過程中，當我們不再渴求五蘊（khandhas）所展現的苦諦（Dukkha Sacca）時，五蘊便會瞬間消失，而涅槃便會顯現。

涅槃是一種存在的境界，但與五蘊並無任何聯繫。它是超越五蘊而存在的，並非依附於五蘊而生起。當修行者證悟涅槃時，便會與不滅的法同在。

為何無法見到涅槃？
這是因為我們不知道如何清除覆蓋於涅槃之上的障礙。涅槃作為外在的自然現象，並非內在的事物，它是一種奇特的存在。然而，它並不在五蘊之外，佛陀也曾指導羅希達沙天子（Rohitassa Devata）去五蘊之內尋找它。

佛陀說涅槃存在於這兩臂長的身體之中（即五蘊），但它以外在的存在顯現，而非內在事物。

我們為何無法證悟涅槃？
因為我們對無常的事物仍抱有貪愛與執著，例如：自身的五蘊、家人、財富等。只要還渴望這些無常的現象，就無法超越苦，無法證悟涅槃。

當你發現並洞察到不穩定（unstableness），你已踏上通往涅槃的道路。繼續跟隨這不穩定的現象，直至它的終點，便能找到那個恆常不變的涅槃（constant Nibbāna）。

關鍵要點總結：

唯有透過持續觀察無常，徹底厭離並滅盡對無常的渴求，才能達到那究竟安穩的涅槃境界。

只有到達那裡才能安全。在修行過程中，不想五蘊的苦諦，然後五蘊瞬間消失，涅槃出現。有些東西存在，與五蘊無關。它在沒有五蘊的情況下出現。修行者與不朽之物同在。看不到涅槃，是因為不知道如何清除遮蔽它的東西。作為一種外在的性質，而不是內在的性質，涅槃是一種奇怪的現象。人們無法在五蘊之外找到它。佛陀要求羅睺羅太子在五蘊內尋找。它存在於兩臂長的五蘊中，作為一種外在的物質或事物，而不是內在的。

為什麼我們無法證悟涅槃？這是因為對無常性質的執著；例如，自己的五蘊、家人、財富等。如果你不想這些無常的東西，就會證悟它。要求你觀照是為了理解無常現象。第一步是辨別無常，第二步是厭離它，第三步是結束它。如果你渴望無常現象，你就會得到這些東西。如果不渴望，就會得到永久的。如果你發現了不穩定，你就在通往涅槃的道路上。繼續追隨不穩定到其終結，就會發現恆常的涅槃。

Observe The Mind—Body With Paññā

In this body only has mind and form (nāma‐rūpa). Whatever you want to do is the mind. Whatever movement and action happening are accordingly to the order of the mind. This is form. You have to place a wise man between them. He can observe the mind and form. Mental factor of discernment (paññā cetasika) is wisdom mind. Now, we have three of them. One observes the two. This is vipassanā. If you have a long tongue and it will be long (A Burmese colloquial language and means as talkative.) In short it's only that much. If you can place or insert paññā between them and it becomes vipassanā. Looking for here and there can’t become vipassanā, only will find the vipassanā records. We are wasting times with records. The mind and form will send you to Nibbāna. Whatever you have loaded inside the boat, it will arrive at the other shore. The boat is mind and form. The boat man is knowledge (ñāṇa). The other shore is Nibbāna. Whoever rides this boat will arrive there. It's easy. Even though it's easy and too close to us we can’t see it. Your eyelashes are the closest to your eyes. Can you see it? You can’t. Why is that? It's because you are looking at far distances. But look at near this time. Is there anything closer than mind and form to you? Look at it without moving. When it moves, observe its movement. When it's calm, observe its calmness. Calm mind and moving mind. Calm form and moving form. The mind and body will tell you. Form will tell you that I am not the form before and the later form. Also the mind will tell you that I am not the mind before and the later mind. If they are talking to you like this a lot, in this body nothing is owned to you. Before, we thought it as our own was a big mistake. If you see it rightly become right view vipassanā. It will always tell the truth to the yogi who is watching. If you don't believe what others say is all right, but you must believe what the mind‐body itself tells you. They will tell you that we are changing all the times. Then you will want to follow them by nodding your head as "that's right", "that's right". Even, if you don't want to agree with what the Buddha and arahants were said also all right. But when the mind‐body tells you must agree. Then you don't need to doubt about it as right or wrong. So, no need for the Buddha and arahants told you that it was not yours only anatta. The mind and body will tell you about this. It doesn't stay or behave as you want them. By knowing one's own mind‐body very well is the knowledge of the way as It is or as It Really is (Yathābhūta Ñāṇa). If you arrive that much craziness and blindness are gone. You know how to look at it then craziness and blindness disappear. If you know your mind‐body very well and will surely arrive at Nibbāna.

在這具身體之中，只有心（nāma）與色（rūpa）。任何你想要做的事情，都是心的作用；任何動作與行為的發生，都是隨著心的指令而運作的，這便是色。

然而，你必須在這兩者之間放置一位「智者」（paññā，智慧），他能觀察心與色。這位「智者」就是智慧心（paññā cetasika，智慧的心所）。現在，我們便有了三者：心、色與觀察它們的智慧。這便是觀禪（vipassanā）。

有人形容過多的言語為「舌頭太長」，但實際上，觀禪的重點簡單明確，就是將智慧放在心與色之間，進行觀察，這便是內觀。四處尋找涅槃，或僅憑書本紀錄，並不能成就觀禪；我們浪費了太多時間在記錄上。

心與色將引導你到達涅槃，就像一艘載滿行李的船，最終會到達彼岸。這艘船便是心與色，船夫則是智慧（ñāṇa），而彼岸便是涅槃（Nibbāna）。無論是誰乘上這艘船，都能到達彼岸。

這條道路簡單而清晰，涅槃其實非常靠近我們，然而我們卻看不見，就如同眼睫毛靠近雙眼一樣，你卻看不到它。為什麼呢？因為我們總是看向遙遠的地方，卻忽略了最近的事物。

當它們不斷地這樣告訴你時，你會發現：在這具身體裡，沒有任何一樣是「我所有的」。過去你認為這些是「我」的，這是一個重大錯誤。

這便是正見觀禪（Right View Vipassanā）：
當你以智慧如實觀察時，身與心會不斷告訴你真相：
「我們無時無刻都在變化著。」
你會不由自主地點頭稱是：「沒錯，沒錯。」

即便你不相信佛陀與阿羅漢所說的，也沒關係；但當身與心親口告訴你時，你必須相信。因為這是你自己親身觀察所得的真理，無需再懷疑對錯。這時，佛陀與阿羅漢所說的「無我」（anatta）自然也會在你心中得到印證。

身與心不依你的意志行事，這是你必須理解的真相。徹底了解自己「身與心」的真實本質，便是達到如實知見（Yathābhūta Ñāṇa，如實知的智慧）。

當你抵達這個階段時，過去的無明（avijjā）與迷妄便會煙消雲散。你將學會如何觀察「身與心」，並因此斷除無明與迷妄。

修行重點：

這條道路簡單、清晰且直接，但唯有真實觀察自己的身心，才能超越無明，找到那究竟的安穩——涅槃。

觀照身心與智慧

1959年2月28日

在這個身體裡，只有心和色（nāma-rūpa）。你想要做什麼就是心。任何動作和行為都是按照心的命令進行的。這是色。你必須在它們之間放置一個智者。他可以觀察心和色。辨別的心理因素（paññā cetasika）是智慧心。現在，我們有三個。一個觀察另外兩個。這就是觀慧。如果你有一條長舌頭，它就會變長（緬甸俗語，意思是多話）。

簡而言之，就這麼多。如果你能在它們之間放置或插入 paññā，那就成為觀慧。到處尋找無法成為觀慧，只能找到觀慧的記錄。我們正在浪費時間記錄。心和色會送你去涅槃。你把什麼裝在船上，它就會到達彼岸。船是心和色。船夫是智慧（ñāṇa）。彼岸是涅槃。任何乘坐這艘船的人都會到達那裡。這很容易。雖然很容易，也很接近我們，但我們看不到它。你的睫毛離你的眼睛最近。你能看到嗎？你不能。為什麼？因為你正在看遠處。但現在看看附近。有什麼比心和色更接近你嗎？靜靜地看著它。當它移動時，觀察它的運動。當它平靜時，觀察它的平靜。平靜的心和移動的心。平靜的色和移動的色。心和身體會告訴你。色會告訴你，我不是以前的色，也不是後來的色。心也會告訴你，我不是以前的心，也不是後來的心。如果他們經常這樣對你說，那麼這個身體裡沒有任何東西屬於你。以前，我們認為它是我們自己的，是一個很大的錯誤。如果你正確地看到它，就會成為正確的觀慧。它會一直對正在觀察的瑜伽士說真話。

如果你不相信別人說的話沒關係，但你必須相信心身告訴你的話。他們會告訴你，我們一直在變化。然後你會想點頭，表示「沒錯」、「沒錯」。

即使你不願意同意佛陀和阿羅漢所說的話也沒關係。但當心身告訴你時，你必須同意。然後你不需要懷疑它是對是錯。所以，不需要佛陀和阿羅漢告訴你它不是你的，只是無我。心和身體會告訴你這一點。它不會按照你的意願停留或行事。非常了解自己的身心就是如實知（Yathābhūta Ñāṇa）。

如果你到達那個程度，瘋狂和盲目就會消失。你知道如何看它，那麼瘋狂和盲目就會消失。如果你非常了解自己的身心，就一定會到達涅槃。

Mostly we are wasting our times without any benefits, because this is without a teacher to show the right way. Looking at other things is samatha. Only looking at the mind‐body is vipassanā. Instead of watching at what really exists, we are looking at what does not exists. Therefore, we are in suffering. Vipassanā becomes difficult because without a teacher to show the way. The mind and body tell you the truth. Knowledge (ñāṇa) is the believer. The Buddha said that seeing by yourself and making your own decision would realize Nibbāna (Sayadaw recited the Pali verse. He continued to use Sāriputta's Kāyaṃ imaṃ Gāthā to talk about the vipassanā process.). Sāriputta gāthā:

佛陀曾說：大多數人虛度光陰，未能獲得真正的利益，這是因為缺少一位能指引正確道路的老師。

我們往往觀察不存在的事物，而忽略真實存在的身心現象，這便是導致我們持續受苦的原因。

為何觀禪如此困難？
因為沒有老師指示我們如何正確地觀察「身心」。然而，身與心本身會告訴你真相，而智慧（ñāṇa）才是真正的「信者」，是親自觀察與驗證的結果。

佛陀教導：只有親身見證並做出自己堅定的決定，才能證悟涅槃（Sayadaw在此引用了巴利偈頌）。

舍利弗尊者的偈頌：Sāriputta's Kāyaṃ imaṃ Gāthā

觀禪的過程：

這便是觀禪的本質：
身心現象本身，會告訴你一切真相，並使你體悟無常（anicca）、苦（dukkha）與無我（anatta）。

觀禪的指導原則：

這段法語再次強調：觀察身心的過程才是真正的觀禪，而非將目光投向虛妄或不存在的事物。唯有透過老師的指導、親身的觀察與智慧的引導，才能真正洞察身心的實相，最終證悟涅槃。

大部分時間，我們都在浪費時間，沒有任何好處，因為沒有老師指明正確的道路。看其他東西是禪定。只看身心是觀慧。我們不是在看真實存在的事物，而是在看不存在的事物。因此，我們處於痛苦之中。沒有老師指路，觀慧變得困難。心和身體告訴你真相。智慧（ñāṇa）是信者。佛陀說，自己看，自己決定，就能證得涅槃（師父背誦巴利偈頌。他繼續使用舍利弗的《身偈》來談論觀慧過程）。

(Milindapañha / 6. Opammakathāpañho / 2. Samuddavaggo / 9. Kammakāraṅgapañho)

Kāyaṃ imaṃ sammasatha: watching and observing this body with knowledge; parijānātha punappunaṃ: contemplate it again and again; Kāye sabhāvaṃ disvāna: will see the impermanent nature of this body with insight; dukkhassantaṃ karissathā: and then will see the end of dukkha. According to Sāriputta by watching at mind‐body process will realize Nibbāna and watching with the knowledge given by the Buddha. If you have this knowledge the Buddha exists and without it no Buddha. The day the Buddha enters into Nibbāna is the day this knowledge disappears. The mind‐body always tells us that it is anicca, dukkha and anatta. It is never lying to us because they are the phenomena of ultimate reality (paramattha dhamma). It's only telling you these things very often that your ears become bitter (A Burmese colloquial language and it means don't want to hear anymore.) And then you become displeasure in it. You have to follow the khandhas to the end. Watching and observing to the end of it. After arriving at the knowledge of not wanting, all the dying process (anicca or dukkha) disappear. The bad things disappear and the good one appears. Impermanence, suffering and loathsome (anicca, dukkha, asubha) disappear and Nibbāna appears. The reason of you can’t see the three universal characteristics (i.e., anicca, dukkha, anatta) and Nibbāna is looking at the mind‐body with the eyes given by the people of the world. With the eye given by the Buddha you will sure to see it.

「Kāyaṃ imaṃ sammasatha, parijānātha punappunaṃ;
Kāye sabhāvaṃ disvāna, dukkhassantaṃ karissathā」
（出自《彌蘭王問經》（Milindapañha）/ 譬喻品 / 海洋章 / 業務行問）

偈頌解釋

舍利弗尊者的教導

根據舍利弗尊者，若能觀察身心過程（nāma-rūpa），並以佛陀所傳授的智慧進行觀察，便能證悟涅槃。

身心所揭示的真相

這些都是究竟真相（paramattha dhamma），它們從未欺騙我們。身心總是在告訴我們這些真相，但我們的耳朵聽得厭煩（苦悶），甚至不願再聽（這是緬甸俗語，表示不耐煩）。

如何修行？

阻礙你見到真相的原因

你之所以無法看到三法印（無常、苦、無我）和涅槃，是因為你用的是世俗之眼去觀察身心，而非佛陀賜予的智慧之眼。

修行重點總結

唯有如此，才能抵達涅槃的安穩與終極樂，徹底解脫輪迴之苦。

“Kāyaṃ imaṃ sammasatha, parijānātha punappunaṃ; Kāye sabhāvaṃ disvāna, dukkhassantaṃ karissathā” （Milindapañha / 6. Opammakathāpañho / 2. Samuddavaggo / 9. Kammakāraṅgapañho）

Kāye sabhāvaṃ disvāna：以洞察力看到這個身體的無常性質； dukkhassantaṃ karissathā：然後會看到苦的終結。

根據舍利弗的說法，通過觀察心身過程，並以佛陀給予的智慧觀察，就能證悟涅槃。如果你有這種智慧，佛陀就存在，沒有它，就沒有佛陀。佛陀入涅槃的那一天，就是這種智慧消失的那一天。心身總是告訴我們它是無常、苦、無我。它從不對我們撒謊，因為它們是究極真實（paramattha dhamma）的現象。它只是經常告訴你這些事情，你的耳朵變得苦惱（緬甸俗語，意思是不想再聽了）。然後你對它感到不愉快。你必須跟隨五蘊到盡頭。觀察和觀察到它的盡頭。到達不想的知識後，所有的死亡過程（無常或苦）都消失了。壞事消失了，好事出現了。無常、苦、醜陋（anicca、dukkha、asubha）消失，涅槃出現。你不能看到三法印（即無常、苦、無我）和涅槃的原因，是因為你用世人的眼睛看身心。用佛陀給予的眼睛，你一定會看到它。

Observe the Impermanence of

Mind—Body as a Stranger

If you can discern the impermanence of the refined mind‐body, then you have the three wholesome roots (Tihetuka=i.e., non‐greed, non‐hatred and non‐delusion). In this life you can realize Nibbāna. If you are two rooted (without non‐delusion) you can’t realize it. (But still the yogi should not give up his/her practice and practice regularly for their whole life for the root of wisdom to grow. It will bring great benefits to him/her daily life and at the time of dying.) This is an important point. I will make the decision for you. Don't go and ask for anyone. Don't give up your effort and try to practice regularly. Making the decision by practicing is the best right way. If you pray for Nibbāna, I can’t take the responsibility for you. (This is a very important point for Buddhist and non‐Buddhist.) If you see anicca, I take the responsibility. There were references in the Pali Discourses. The Buddha also said it in the Dhammapada. If you get the Yathābhūta Ñāṇa or Udayabbaya Ñāṇa (both mean seeing impermanence), then it's for sure (But need to practice hard.)(Sayadaw showed an example of seeing anicca by scratching on the hand downwardly with a fingernail. The yogi will know the sensations are arising and passing away by following one by one.). If you see them as a shape or form, you see it very coarsely. Seeing the mind and form (nāma‐rūpa) arising and passing away, then you see its refinement. Only ñāṇa can penetrate the refinement. You can’t see it with the eye. Then you have the right view. It's yathābhūta ñāṇa. See with the five path factors (maggaṅga). Mind and form are changing because it's not mine. If you take it as mine then there is no one crazier than that. Don't confuse with the I‐ness in the impermanent nature. Taking something not existing as mine is also not a worldly usage. If it's not yours then it is a stranger. Therefore, Sāriputta said it was a stranger (prato) and contemplated as a stranger. Mind and form phenomena are changing accordingly to their own nature. And if you take that as nothing to do with you then you are seeing it as a stranger. It's equivalent to prato. If you view mind and form as a stranger, it's right view. Because craving, clinging and action are cutting off (see the 12‐links of Dependent Arising). They are born together. Do they follow the desire of the mind? It doesn't follow. They are arising and passing away according to their nature. If you want to arrive Nibbāna and they are strangers to you. So observing them as strangers will arrive there.

若你能洞察細緻的身心（nāma-rūpa）的無常（anicca），這表示你具備了三善根（Tihetuka），即：無貪（non-greed）、無瞋（non-hatred）與無痴（non-delusion）。具備這三善根，在此生中便有可能證悟涅槃（Nibbāna）。

如果你只有雙根（缺少無痴善根），你將無法在此生證悟涅槃。但即便如此，禪修者也絕不應放棄修行，應當一生規律地修習。透過長期修行，智慧的善根會逐漸生起，這將帶來日常生活與臨終時的巨大利益。這一點至關重要，我要替你們作出決定：不要問他人，繼續努力修行。

實修並作出決定才是正道。若你只是祈求涅槃，我無法為你負責。但若你見到無常（anicca），我便可以替你負責。這一點在巴利經典中有明確的記載，佛陀也在《法句經》（Dhammapada）中說過：

當你證得如實知見（Yathābhūta Ñāṇa）或生滅智（Udayabbaya Ñāṇa，即洞察無常），便是確定無疑的（但這需要精進努力的修行）。

如何洞察無常？

若你看到的是「形狀」或「外在的形式」，那麼你的觀察仍然非常粗糙。唯有洞察心法與色法的生滅變化，才能看到它們的細緻本質。

如何達到正見？

只有智慧（ñāṇa）能穿透這種細緻的變化，你無法用肉眼看見。

把身心視為「陌生人」

身心的變化，完全依照它們的本質，持續地生起與消失。若你將它們視為我的，那麼再也沒有人比你更癡狂了。

舍利弗尊者說：「這是陌生人（prato）」，應當將它們視為外在的、不相關的現象來觀察。身心的現象會根據自身的本性變化，與你毫無關聯。如果你能這樣觀察，便會生起正見：

身心的生滅，並不依照你的意志而變化，它們只是按照自己的本性運行。如果你想要到達涅槃，必須將這些身心現象視為陌生人，這樣觀察下去，便能到達涅槃的彼岸。

修行重點

結論

將身心視為「陌生人」來觀察，便能洞察它們的無常、苦與無我本質。當你這樣觀察時，便會逐漸斷除執著，進而走向涅槃——那個不再變化、究竟安穩的彼岸。

如果你能辨別精細身心之無常，那麼你就有了三善根（Tihetuka=即無貪、無瞋、無癡）。今生可以證得涅槃。如果你只有兩個根（沒有無癡），你就無法證得它。（但修行者仍不應放棄修行，應終生定期修行，以使智慧的根成長。這將給他/她帶來巨大的日常利益和臨終利益。）這是一個重要的點。我會為你做出決定。不要去問別人。不要放棄努力，努力定期修行。通過修行做出決定是最好的正確方式。如果你祈求涅槃，我無法為你負責。（這對佛教徒和非佛教徒來說都是一個非常重要的觀點。）如果你看到無常，我負責。巴利經典中有提及。佛陀也在《法句經》中說過。如果你獲得了如實知或生滅智（兩者都意味著看到無常），那麼這是肯定的（但需要努力修行）。（師父以用指甲向下劃手來展示看無常的例子。瑜伽士會知道感受一個接一個地生起和滅去。）如果你將它們視為形狀或形式，那麼你看到的就很粗糙。看到心和色（nāma-rūpa）生起和滅去，你就看到了它的精細。只有ñāṇa才能穿透精細。你不能用眼睛看到它。然後你就有了正見。這是如實知。以五道支（maggaṅga）觀看。心和色在變化，因為它不是我的。如果你把它當作我的，那麼就沒有比那更瘋狂的了。不要將自我混淆於無常性。將不存在的東西視為自己的，也不是世俗的用法。如果它不是你的，那麼它就是一個陌生人。因此，舍利弗說它是一個陌生人（prato），並以陌生人的身份觀照。心和色現象是按照自己的本性變化的。如果你認為這與你無關，那麼你就把它看作一個陌生人。這相當於prato。如果你將心和色視為陌生人，那就是正見。因為貪婪、執著和行為被切斷了（見十二因緣法）。它們一起誕生。它們是否遵循心的欲望？它不遵循。它們按照自己的本性生起和滅去。如果你想到達涅槃，它們對你來說是陌生人。所以，把他們當作陌生人觀察，就會到達那裡。

You all had been to the painful existences before which were the results of taking the strangers as your relatives. The big hell cauldrons with a lot of fire were the outcome of your thinking and doing which made them appear. If you want to build the hells just build it from here. Want to destroy it also from here. People afraid of hells but they build it from here. Are hells frightening or wrong view? You have to cure wrong view. Wrong view will lead to painful rebirths. Right view is to Nibbāna. On the day you have right view, the doors to painful rebirths are closed. The causes to painful rebirths and free from it are depending on the wrong and right views. You only have these two ways. If you see them as in shapes of forms it is wrong view, but seeing as arising here and disappearing here is right view. You are seeing the refined phenomena. Seeing as shapes or forms is samatha. Seeing the refinement is vipassanā. They are so‐called conceptual view versus actual view (paññatti and paramatā views); the coarse view versus the refined view.

你們過去曾墮入痛苦的惡趣（painful existences），這都是因為將外在的陌生事物誤認為「親屬」或「我所有的」。那些充滿火焰的地獄大鍋，都是你自己錯誤的思維與行為所造成的。若你想要建造地獄，便從此時此地開始；若你想要摧毀地獄，同樣也必須從這裡開始。

人們雖然害怕地獄，但他們卻親手建造了地獄。因此，地獄的可怕並不是關鍵，真正可怕的是邪見（wrong view）。必須治癒邪見，因為邪見會導致你墮入痛苦的再生（rebirths）。

邪見與正見

當你生起正見的那一天，通往痛苦再生的門便會關閉。因此，墮入痛苦的原因，或解脫痛苦的途徑，皆取決於你的邪見或正見。你只有這兩條道路可選擇：

粗糙與細緻的觀察

修行要點

結論

唯有透過正見，觀察身心現象的生滅，才能走向涅槃。若執著於形狀與形式，便會停留於邪見，繼續建造自己的地獄。因此，放下對「我」與「我的」的執取，透過觀察細緻的生滅現象，修習實相觀，這才是解脫之道。

你們都曾經歷過痛苦的存在，這是將陌生人視為親人的結果。巨大的地獄大鍋，充滿烈火，是你們的思想和行為的產物，正是這些造成了它們的出現。如果你想建造地獄，就從這裡開始建造。想要摧毀它，也從這裡開始。人們害怕地獄，卻從這裡建造它。地獄可怕還是邪見可怕？你必須治愈邪見。邪見會導致痛苦的輪迴。正見是通往涅槃的道路。在你擁有正見的那一天，通往痛苦輪迴的大門就關閉了。痛苦輪迴的原因和解脫，取決於邪見和正見。你只有這兩種方式。如果你將它們視為形狀或形式，那就是邪見，但如果看到它們在這裡生起，在這裡消失，那就是正見。你正在看到精細的現象。看到形狀或形式是禪定。看到精細是觀慧。它們被稱為概念觀和實際觀（paññatti 和 paramatā 觀）；粗糙觀和精細觀。

(Sayadaw was playing a trick by asking a question to the audience. Sometimes Sayadaw's talks were humorous and penetrative.) To see as a stranger, what has to be observed? (And then some of them responded immediately.) It's one's own body. You see people are in troubles because of that. It seems that without me is nothing possible in life. All your parents taught you in this way. You have to observe mind and form as nothing to do with me. (And then Sayadaw was asking another question and answered by himself.) Whose mind and form it is? You will come again with the ME. If someone comes and hurts ME or MINE, you will become unbearable (even in speech). Even you can’t bear the hateful look which someone shows you. If it's a stranger, then no affection comes to be (you must understand why the Buddha mentioned craving—taṇhā is the cause of suffering.). There is also no clinging and action, so dependent Arising is cut off. If you make them as family members and it will continue. Sāriputta said that if you could observe impermanence as a stranger, it was the same as hitting the tip of a hair with an arrow (A beautiful Pali verse with a famous saying by him.)³ If you can observe impermanence in this way and arriving at this point, you understand anatta (not‐self). Because of the resultant body (vipāka vaṭṭa khandha=kammic body), this body still exists. In reality by seeing impermanence you see Nibbāna momentarily (This point is important for contemplation. There are profound meanings behind it.). Therefore, you have to see impermanence as a stranger, seeing its disenchantment and its ending, and then you will see the unchanging Nibbāna. This is Path Knowledge (maggañāṇaṁ).

在這場法談中，摩谷尊者（Sayadaw）透過提問與幽默，幫助聽眾深入理解法義。

法談內容

尊者故意提出一個問題：「要將什麼視為陌生人來觀察呢？」
部分聽眾立即回答：「自己的身體。」

但若你將身心視為陌生人，便不會生起任何執著與愛染（taṇhā）。這是因為：

舍利弗尊者的比喻

舍利弗尊者曾說過：
「若能觀察無常如同觀察陌生人，那麼這份洞察便如同在一根頭髮的尖端射中一支箭一般精確。」
這句優美的巴利偈頌說明，觀察無常必須極其細緻，洞察其微細的生滅現象。

如何證悟非我（Anatta）？

觀察無常，證悟涅槃

結論

若能如此觀察身心，你便能超越輪迴，走向涅槃的光明之境。

（師父用一個問題來戲弄觀眾，有時師父的談話既幽默又深刻。）要以陌生人的眼光來看待，需要觀察什麼？（然後有些人立即回答。）是自己的身體。你看到人們因此陷入困境。似乎沒有我，生活就什麼都做不了。你所有的父母都這樣教你。你必須觀察心和色，認為與我無關。（然後師父又問了一個問題，並自己回答。）那是誰的心和色？你會帶著“我”再次回來。如果有人傷害我或我的東西，你會無法忍受（即使在言語上）。你甚至無法忍受別人對你的仇恨目光。如果是陌生人，就不會有感情。也沒有執著和行為，所以緣起被切斷了。如果你把他們當作家人，它就會繼續。舍利弗說，如果你能以陌生人的眼光觀察無常，那就等於用箭射中一根頭髮（一句著名的巴利偈頌）。如果你能以這種方式觀察無常，到達這個點，你就理解了無我。由於業果體（vipāka vaṭṭa khandha=業力身），這個身體仍然存在。實際上，通過看到無常，你瞬間看到了涅槃（這一點對觀照很重要。它背後有著深刻的含義）。因此，你必須以陌生人的眼光看無常，看到它的厭離和結束，然後你會看到不變的涅槃。這是道智（maggañāṇaṁ）。

2 MN. 64 大摩倫迦經（Mahāmālukyasuttaṃ瑪魯迦大經）：六十四．大摩倫迦經（蕭式球譯）： “阿難，什麼是斷除五下分結的道路和途徑呢？一位比丘離開了依，捨棄了不善法，止息了所有不恰當的身行，內心離開了五欲、離開了不善法，有覺、有觀，有由離開五欲和不善法所生起的喜和樂；他進入了初禪。他視任何由色、受、想、行、識所組成的東西為無常、苦、侵害、膿瘡、中箭、不幸、病、敵人、破滅、空、無我，內心背離這些東西。他的內心背離了這些東西後，傾向於寂靜、高尚、平息所有行、捨棄所有依、盡除渴愛、無欲、息滅、湼槃的甘露界。他確立了這種觀察後，便能把漏盡除；如果不能把漏盡除，也能以這種法欲、法喜來斷除五下分結，在上界化生，在那裏入滅，不會從那世間回來。阿難，這就是斷除五下分結的道路和途徑了。 https://www.chilin.org/upload/culture/doc/1666608320.pdf

瑪魯迦大經（莊春江譯）：阿難！而什麼是道，什麼是道跡：為了五下分結的捨斷呢？阿難！這裡，比丘從依著的遠離，從惡不善法的捨斷，從一切身粗重的安息，就從離諸欲後，從離諸不善法後，進入後住於有尋、有伺，離而生喜、樂的初禪，在那裡，任何是色之類的、受之類的、想之類的、行之類的、識之類的，他看那些法為無常的、苦的、病、腫瘤、箭、禍、疾病、另一邊的、敗壞、空的、無我的，他使心從那些法脫離；他使心從那些法脫離後，心集中在不死界上：『這是寂靜的，這是勝妙的，即：一切行的止、一切依著的斷念、渴愛的滅盡、離貪、滅、涅槃。』在那裡住立的他到達諸漏的滅盡。如果仍以那個法貪、以那個法歡喜沒達到諸漏的滅盡，以五下分結的滅盡，成為化生者，在那裡入了究竟涅槃，為不從那個世間返還者。阿難！這是道，這是道跡：為了五下分結的捨斷。（「另一邊的」(parato，另譯為「其他的，對面的」)，菩提比丘長老英譯為「如外人；如外國人」(as alien)。按：《顯揚真義》等以「非自己的之義」(asakaṭṭhena, SN.22.122, MN.64, AN.9.36)，或「無常」(aniccato, SN.8.4)解說，《滿足希求》以「不應順從的之義」(avidheyyaṭṭhena, AN.4.124)解說。） http://agama.buddhason.org/MN/MN064.htm

Para-，﹐【字首】他，彼，相反的。(《巴漢詞典》明法尊者增訂)

Para，（Ved．para，parā，paraṁ），【形】1．其他的，另外的，外國的，外僑的，局外人（beyond，on the further side of （with Abl．or Loc．），over，paro and parā & cp．cpds．like paraloka）。2．他，敵（na para，無障難，無敵，無對手）。 parajana【陽】陌生人，局外人。 (《巴漢詞典》明法尊者增訂) https://dictionary.sutta.org/browse/p/para/

parato：Further，afterwards，beyond (Pali-Dictionary Vipassana Research Institute) https://dictionary.sutta.org/browse/p/parato/

AN. 4.124 差異經第二 Dutiyanānākaraṇasuttaṃ、AN. 9.36 禪經 Jhānasuttaṃ、MN.74 長爪經 Dīghanakhasuttaṃ

SN.22.122 持戒者經 Sīlavantasuttaṃ 尊者摩訶拘絺羅傍晚時，從獨坐出來，去見尊者舍利弗、SN.22.123 多聞者經 Sutavantasuttaṃ、

3Elders' Verses I

Abhaya

26. Hearing the well-spoken utterance of the Buddha, the sun's kinsman, I pierced the subtle thing indeed, as one pierces the tip of a hair with an arrow.

Mahamoggallana

1158. Then there was terror; then there was excitement, when Sariputta, possessed of many qualities, had been quenched.

1159. Truly the constituent elements are impermanent, subject to arising and passing away. Having arisen, they cease ; their quiescence is happiness.

1160. Those who see the five elements of existence as other, and not as self, pierce the fine thing as a tip of hair with an arrow.

1161. And those who see the constituent elements as other, and not as self, have pierce the subtle thing as a tip of hair with an arrow.

II62. A bhikkhu should wander about as though smitten by the sword, with his head on fire as it were, mindful of the abandonment of desire for sensual pleasures.

1163. A bhikkhu should wander about as though smitten by the sword, with his head on fire as it were, mindful of the abandonment of desire for existence.

1164. Urged on by the one whose self was developed, who was bearing his last body, I shook with my big toe the palace of Migara's mother.

1165. This is not referring to a slack thing; quenching which releases all ties is not to be obtained by a litUe effort.

1166. This young bhikkhu, this supreme man, carries his last body. having conquered Mara and his elephant.

(Translated with an introduction and notes by K. R. NORMAN, PALI TEXT SOCIETY OXFORD, 1995)

Certainly，以下是英文翻譯成繁體中文的結果：

爾時大怖，爾時大喜，舍利弗多行滅盡。

註釋：此處「滅盡」指證悟，即舍利弗證得阿羅漢果，斷除一切煩惱。

實則諸行無常，生滅為性。生已滅者，其滅為樂。

註釋：「諸行」指一切有為法，皆因緣和合而生，無常變異。「生滅為性」指有為法的本質就是生滅變化。「其滅為樂」指斷除一切煩惱，達到涅槃寂靜之樂。

見五蘊為他非我者，如以箭射髮端，能穿其微。

註釋：「五蘊」指色、受、想、行、識。「為他非我」指五蘊皆非真實的我，而是因緣所生，無常變異。「如以箭射髮端，能穿其微」比喻斷除對五蘊的執著，如同以箭射穿髮端般精準而徹底。

見諸行為他非我者，如以箭射髮端，能穿其微。

註釋：「諸行」同1159句。「為他非我」及「如以箭射髮端，能穿其微」的意涵亦同1160句。

比丘應如被劍所擊，如頭著火而行，勤觀離欲之法。

註釋：「被劍所擊」比喻修行者應時刻警覺，如臨大敵。「如頭著火」比喻對世間的貪愛如火焚身，應盡力滅除。「勤觀離欲之法」指精進觀察斷除貪、瞋、癡等欲念的方法。

比丘應如被劍所擊，如頭著火而行，勤觀離生之法。

註釋：「被劍所擊」、「如頭著火」同1162句。「勤觀離生之法」指精進觀察斷除對輪迴生死之執著的方法。

我被自他成就，擔負末身者所驅，以大拇指搖動摩伽母之宮殿。

註釋：「自他成就」指成就自利利他之行。「擔負末身」指已接近涅槃，此生為最後一世。「摩伽母之宮殿」指世間的一切榮華富貴，皆如幻象，無實體可言。

------------------------------------------------------------

二六三马哈摩嘎喇那长老偈

1170 诸行本无常，生灭为法则；

有生必有灭，寂灭为安乐。

1171 五蕴皆无我，人当见分明；

如暗夜闪电，能照马之鬃。

如若有我执，不得见分明；

1172 诸行皆无我，人当见分明；

如暗夜闪电，能照马之鬃。

如若有我执，不得见分明。

1173 沙门断贪欲，摄心勤修行；

贪如刀刺身，如火烧头顶。

1174 沙门断有爱，静心勤修行；

如刀插在身，如火燃头顶。

1175 心念唯精进，此身最后身；

遵佛之教示，大神通必成。

1176 断除诸结缚，方可证涅槃；

精进达目的，放逸难登攀。

1177 有僧名维德，打败众魔军；

年青而高尚，修得最后身。

(长老偈；邓殿臣、威马莱拉担尼合译, 1996年2月12日)

Those who see the five elements of existence as other And not as self, Have pierced a subtle thing as a tip of hair With an arrow. Flashes of lightning fall upon the cleft Of the mountains Vebhara and Pandava But gone within the cleft he meditates, The son of the peerless, Stable One. Tranquil, still the sage resorts To remote places for his lodgings, A true heir of the supr eme Buddha He is venerated even by Brahma. In but a moment I can create Ten times a million bodies, I am skilled in transformation, I am the master of psychic powers. A master of concentration and knowledge, Moggallana, gone to perfection A sage in the dis pensation of the Detached One, With concentrated faculties has cut off his bonds As an elephant bursts a rotten creeper. The Teacher has been served by me, The Buddha’s Teaching has been done, The heavy burden has been dropped, and The conduit to becoming has been uprooted. The goal has been attained by me, For the sake of which I have gone forth, From the home life into the homeless, The destruction of all fetters." -- (Theragatha 1146, 1147, 1158, 1160, 1167, 1168, 1182 - 1186) Moggallana’s

https://tibetanbuddhistencyclopedia.com/en/index.php/Sariputta_and_Moggallana