莫哥西亞多開示錄，第 5 部 (參考用譯文)

Dying is no inbreathing comes in after the out‐breathing goes out and then it is death. The Buddha said that all living beings without seeing the next rebirths at the dying moment would never die. They are seeing it with the five dying mind moments. Death consciousness arises (cuticitta) after these minds come. This mind is the last mind of this life. After that comes the rebirth consciousness.

The five dying mind must be anyone of the wholesome or unwholesome dhammas. These are arising continuously and passing away one by one for five times. What are these five minds are seeing? For example for the unwholesome mind, it sees the lying and cheating of others; or remembering them, seeing the unwholesome kamma one's had done before. For the wholesome mind, it is by seeing having made offering things to the monks.

For the practising yogi, he sees the impermanence of phenomena whereas for a stream enterer (sotāpanna), the impermanence of phenomena reappears. Therefore beings are seeing what they are used to do it (This point is very important to everyone in his daily life or whole life.

We should develop wholesome mind and kamma all the times and these become a habit.) So everyone seeing his or her actions has done before and dies. Some see huge black dogs, hell cauldrons (woks).

They become frightened and tears flow down from their eyes. We had lived our lives in wrong ways and arrive to the wrong places. They know these by themselves. The Buddha had spoken about these things. Some see celestial nymphs, celestial mansions and chariots of the heaven. A person who sees forest, hills and steep cliff will be born as a ghost.

Family member and others are surrounding and talk to him but he doesn’t hear it. Some are crying out with fright. Family members are near but they can’t help him. After the five mind moments and will die. There is no time to make correction. Therefore we have to make preparations earlier before death.

In 100,000 incidents with these kinds of situations, only one case could be made the correction. (Don’t know where Sayadaw got this information. It seems to be from the sutta and a story from Sri Lanka. An old novice was helped by his son who was a monk. In these kinds of situations, it's very difficult to help the dying person.)

It was very few indeed. Someone who sees the womb of an animal will be born as animal. Some fell into hell directly even did not have the chances of questioning by King Yama because their kammas were very heavy (Such as the five heavy kammas) (King Yama was like a judge in hell. A good‐hearted being that helped the hell beings to remember some of their goodness by questioning them.)

How to correct it? The Buddha warned us—Practice vipassanā. Don’t be headless! Someone, with the knowledge of impermanence, sees it as anicca khandha and dies. After death, he instantly arrives to the good destination (sugati), or he can enter the stream before death (according to the Aṅguttara Nikāya).

The Buddha lived for 45 years (as an enlightened Buddha) and warned the Bhikkhus for 1792 times of the above warnings (Practice vipassanā. Don’t be heedless!) Everyone without the practice of vipassanā, the Teachings of the Buddha is extinct for him. Therefore we should often practice vipassanā and it becomes a habitual kamma by without stopping it (Sayadaw continued the Mahānāma’s story to give the example of the benefit of the practice).

This task is no need to spend money. Only to sit down and observing the impermanence of the khandha. It is not a burden at all (Human beings are sometime very stupid. They can spend a lot of money and times doing foolish things; even giving up their lives for this stupidity). If you are afraid of dying and death that only get the knowledge of sense of urgency (saṁvega).

If you do the practice will free from dukkha. By knowing these things clearly, and the desire for the practice will arise. You already have the perfections (pāramī) for yourselves. Because you meet the Buddha’s Teachings, encounter a teacher who can teach the sacca dhamma (teachings on truth) and possess the ears for listening them. (The last point may seem insignificant. Most people taking interest and pleasure to listen gossips and frivolous talks on sensual pleasure. Just examine the nowadays media.)

(Sayadaw continued on the contemplation of feelings—vedanā). Every itching, pain and aching etc. … arise, and with the contemplation will see their arising and passing away. From the three feelings (pleasant, unpleasant and neutral) one of them will always arise. With mindfulness, persistent effort and observe with wisdom (paññā).

Whatever arising in the khandha everything is impermanent. By showing their impermanence, we just following with, that’s right, that’s right. This is right seeing and even before death getting the path factors (maggaṅga). Nibbāna is covering up by conditioned phenomena. It is covering up with permanence.

King Milinda asked Ven. Nāgasena; “Does Nibbāna always exist or not?” Nibbāna is not connecting with everyone. Only the practicing yogi can see it. Today talk has three points. I talk about the good and unpleasant deaths. Nibbāna is covering up by conditioned phenomena.

In referring with the feeling, all three types of feeling are covering up Nibbāna. In referring to the mind, all minds are covering up Nibbāna. Therefore I urge you all for the practice.

臨終的心識

死亡即是出息呼出後，無再吸入，便是死亡。佛陀說過，一切眾生若未見到來世之去處，則不會死去。他們在臨終時會透過五個瀕死心剎那（cuticitta）看見來生。這個心識是此生的最後一剎那，之後便是結生識（rebirth consciousness）。

這五個瀕死心必定是善法或不善法中的任何一種。這些心識會連續生起並依次滅去，共發生五次。那麼，這五個心識所見的是什麼呢？例如，不善心者，會見到自己過去欺騙或撒謊的行為，或回憶起自己曾造作的不善業。而善心者，則會見到自己曾供養僧伽的景象。

對於修行的禪修者而言，他會見到諸法的無常；而證得初果的聖者（須陀洹，sotāpanna）則會再次見到諸法無常。因此，眾生所見，皆是他們過去所習慣的行為。（這一點對於我們的日常生活乃至整個人生至關重要。）我們應當時時培養善心與善業，使之成為習性。因此，每個人皆是見到自己過去的行為而逝去。

有些人見到巨大的黑狗、地獄中的鐵鍋，因而感到恐懼，淚流滿面。他們明白自己走錯了道路，走向錯誤的去處，這些情境他們自己能夠感知到。佛陀曾開示過這些情形。相反地，有些人則見到天女、天宮、天界的車乘。若有人見到森林、山丘或陡峭的懸崖，則可能會投生為鬼道眾生。

當此時，家人及親友圍繞在旁，與之交談，但他已無法聽見。有些人甚至因恐懼而哭喊。雖然家人近在身旁，卻無法幫助他。當這五個心剎那結束後，便隨即死亡，已無時間改變業報。因此，我們應當在生前及早準備。

在十萬個這樣的案例中，只有一例能夠在臨終時改變業力。（不確定大師從何處得知此數據，可能來自經典，或是斯里蘭卡的一個故事——一位老沙彌臨終時，受到其為比丘的兒子幫助。然而，在這類情境下，要幫助臨終者極為困難。）

這種情況極為罕見。若有人見到投生動物的胎藏，則將轉生為動物；若業力極為沈重（如五無間業），則會直接墮入地獄，甚至不經閻羅王審問便受報。（閻羅王猶如地獄中的審判官，他是具有善心的存在，透過詢問來幫助亡者回憶起其過去的善行。）

那麼，如何修正這些問題呢？佛陀告誡我們——修習內觀禪（vipassanā）。不可放逸！若有人具備無常的智慧，能夠觀照蘊為無常（anicca khandha）並於臨終時保持正念，那麼死後將立即投生於善趣（sugati），甚至可能在臨終前證得初果（根據《增支部》（Aṁguttara Nikāya）記載）。

佛陀住世四十五年，曾對比丘們提出上述警示共1792次（"修習內觀禪，不可放逸！"）。若不修習內觀禪，則佛陀的教法對此人而言已滅失。因此，我們應當經常修習內觀，使其成為習慣性的業力，不可間斷。（大師接著舉馬哈那瑪（Mahānāma）的故事來說明修行的利益。）

這種修行不需花費金錢，只需靜坐並觀察五蘊的無常，毫無負擔。（然而，人類有時非常愚癡，他們可以花費大量金錢與時間從事愚蠢之事，甚至為此犧牲性命。）若有人畏懼死亡，那便是生起了厭離心（saṁvega）。

若能實踐修行，則可從苦中解脫。明瞭這些道理後，便會生起修行的意願。其實，你們自己已經具足波羅蜜（pāramī），因為你們得遇佛陀的教法，值遇能夠教授真理（sacca dhamma）的善知識，並擁有能聆聽正法的耳根。（最後這一點看似微不足道，但許多人只對八卦與感官享樂的閒聊感興趣，看看當今的媒體便可見一斑。）

（大師接著談到對感受（vedanā）的觀察。）所有的癢、痛、酸等感受生起時，若能加以觀察，便能見到它們的生滅。在三種感受（樂、苦、捨）之中，必有一種會生起。因此，我們應當以正念（sati）、精進（viriya）與智慧（paññā）來觀察。

五蘊所生起的一切，皆是無常。透過顯示其無常性，我們便只需跟隨觀察，並確認：「對的，對的。」這就是正見（sammā-diṁṁhi），甚至在臨終前便能成就道支（maggaṁga）。

涅槃被諸行法所覆蓋，使眾生誤以為世間是恆常的。彌蘭陀王（King Milinda）曾問那先尊者（Ven. Nāgasena）：「涅槃是否始終存在？」涅槃並非與每個人皆有關聯，唯有修行者方能證悟。

今日的講述有三個重點：我談論了善終與惡終的情境；涅槃被諸行所覆蓋；以及感受如何遮蔽涅槃。在心識方面，一切心識皆覆蓋涅槃。因此，我敦促各位精進修行。

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

臨終心念

臨終之際，並非呼氣停止即為死亡。佛陀曾言，若眾生於臨終時未見來世之轉生，則不會真正死亡。他們透過五種臨終心念來感知。此等心念生起後，死亡意識（cuticitta）隨之而生。此心念為今生之最後一念，隨後即是轉生意識。

此五種臨終心念，必為善法或不善法之一。它們持續生起，逐一消逝，共五次。此五種心念所見為何？以不善心念為例，可能見到欺騙他人之情景，或回憶起過往所造之不善業。至於善心念，則可能見到供養僧侶之情景。

修行瑜伽行者，則見諸法之無常；而入流者（sotāpanna），則會重現諸法之無常。因此，眾生所見，乃其慣常所為（此點對每個人之日常生活或一生至關重要。

我們應時刻培養善心與善業，使其成為習慣）。故此，每個人臨終時，皆會見到其過往所為，然後死亡。有些人會見到巨大的黑狗、地獄鑊鼎。

他們感到恐懼，淚流滿面。我們以錯誤的方式度過一生，抵達錯誤之地。他們自行知曉這些。佛陀曾述及這些事情。有些人會見到天女、天宮與天界車乘。見到森林、山丘與陡峭懸崖之人，將轉生為鬼。

家人與他人圍繞在側，與之交談，但他卻聽不見。有些人因恐懼而尖叫。家人近在咫尺，卻無能為力。經歷五種心念後，即會死亡。已無時間進行修正。因此，我們必須在死亡之前，提早做好準備。

在十萬起類似情況中，僅有一例可能進行修正。（不知尊者從何處得知此訊息。似乎來自經文與斯里蘭卡之故事。一位年邁沙彌，得其身為僧侶之子協助。在這種情況下，協助臨終之人極為困難。）

實屬極其罕見。見到動物子宮之人，將轉生為動物。有些人甚至未經閻羅王審判，便直接墮入地獄，因其業力極重（例如五逆重罪）。（閻羅王類似地獄之法官，一位心地善良之眾生，透過審問，協助地獄眾生回憶起其善行。）

如何修正？佛陀告誡我們——修習內觀。切莫昏聵！具備無常知識之人，見其為無常蘊，然後死亡。死後，他立即抵達善趣（sugati），或於臨終前證入流（根據《增支部》）。

佛陀（以覺悟佛陀之身分）住世四十五年，曾一千七百九十二次告誡比丘上述警告（修習內觀。切莫放逸！）。每位未修習內觀之人，佛陀之教法對其而言，形同滅絕。因此，我們應經常修習內觀，使其成為不間斷之習慣業。（尊者繼續講述摩訶男之故事，以例證修習之利益。）

此任務無需花費金錢。只需坐下，觀察諸蘊之無常。這絕非負擔。（人類有時極為愚蠢。他們會花費大量金錢與時間，去做愚蠢之事；甚至為此愚蠢之事而犧牲生命。）若你懼怕死亡，則僅能獲得緊迫感（saṁvega）之知識。

若你修習，則能從苦（dukkha）中解脫。透過清晰地知曉這些事情，修習之欲求將會生起。你已具備圓滿（pāramī）。因你遇到佛陀之教法，遇到能教導諦法（sacca dhamma）（真諦教法）之導師，並具備聆聽之耳。（最後一點看似微不足道。大多數人有興趣且樂於聆聽八卦與感官享樂之輕浮言談。只需檢視當今媒體。）

（尊者繼續講述感受（vedanā）之觀照。）每種癢、痛與酸楚等，皆會生起，透過觀照，將見其生起與消逝。三種感受（樂受、苦受與不苦不樂受）中，必有一種會生起。以正念、精進與智慧（paññā）觀察。

諸蘊中生起之任何事物，皆是無常。透過展現其無常，我們只需隨順，說：正是如此，正是如此。此為正見，甚至於臨終前獲得道支（maggaṅga）。涅槃被有為法所覆蓋。它被常所覆蓋。

彌蘭王問那先尊者：「涅槃是否恆常存在？」涅槃並非與所有人相連。唯有修行瑜伽行者方能見之。今日之談話有三點。我談論了善終與惡終。涅槃被有為法所覆蓋。

就感受而言，所有三種感受皆覆蓋涅槃。就心而言，所有心念皆覆蓋涅槃。因此，我敦促諸位修習。

Perversions

We have to correct our mistakes on the khandha with our own knowledge. There are twelve inversions (vipallāsa). All living beings in daily life are reflecting on the five khandhas with the twelve mistakes (These are: perceive things as permanence, happiness, self and beautiful; knowing things as permanence, happy, self and beautiful; viewing things as permanence, happy, self and beautiful.).

Therefore these are twelve inversions always surrounding the five khandhas. We were in many lives in such situations. It has been like surrounded by walls. The inner part is the khandhas and 31 realms are the outer walls. According to the truth these are dukkha and samudaya (the cause).

Fuels and fire are together. So beings are becoming fire ghosts. In the awaken times, people are always burning with the kilesa fire. In the sleeping times they are always burning with the fire of aging. It was like burning all the times with fire in the security prison.

It was surrounded by the twelve walls of ignorance. If we don’t know our worst situations will never find the way out. These mistakes come from the khandha. By clearing away the khandha and it will disappear.

To understand the inversions are very important. Don’t think that these dhammas are only relates to the living khandha. It also has connection to lifeless objects. Human beings are born inside the inversions. They are happy and joyful with aging, sickness and death.

The matter of knowing these dhamma is not an ordinary thing. The Buddha himself had to know them for the correction of living beings. He had to fulfill the pāramīs (perfections) for the four incalculable aeons (asaṅkheyya kappa) and hundred thousand aeons (kappa).

To expand the five khandhas it becomes the four satipaṭṭhāna and by condensing, it becomes only impermanence (i.e., rise and fall).

In the 31 realms of existence, there are only saṅkhāra and anicca. The twelve inversions have to be destroyed with their own path knowledge accordingly. By seeing impermanent wrong perceptions and views are gone.

Therefore should not take the khandha as a reliable thing. With impermanence the inversion of view falls away. After discerning of impermanence and die even without seeing the ending of it will become a sotāpanna after death. Why does that happen? Because by discerning impermanence has no wrong view.

You might ask why he becomes sotāpanna quickly arising in the heaven; it's because a heavenly being doesn’t have mucus and dirty matters in the body which can cover up the knowledge (ñāṇa). (You know how dirty and foul human bodies are. Heavenly devatas never come down to earth for this reason. They can’t bear this smell.)

Ñāṇa becomes clear and has the power of penetration. Heavenly beings can see far distances with their eyes are also this point. The importance of impermanence is more than that. After becomes a sotāpanna; of the twelve walls of inversions, eight of them are broken down and destroyed.

(The eight inversions sotāpanna eradicated are: ① The views of permanence, happiness, beauty and self ② the perceptions of permanence and self ③ The knowing of permanence and self).

If reborn again as a human being, never become a leper, blind and deaf etc. (physical disability); never be born in a family with wrong views and in a place where the teachings of the Buddha is out of reach. Become only as higher class human being and heavenly being. For the higher Path knowledge, also start again from impermanence.

The majority of people blame the problems on kammas (either good or bad). In reality the inversion of dhammas control over kammas. Therefore crazy kammas are under the control of a crazy dictator. So, nothing is good. Due to wrong views → become attachment to views → create kammas under the control of wrong views.

Without wrong views fall away every kamma creates is crazy kamma. Because of wrong views kammas become unstable kammas. Therefore beings create kammas out of desire. So, beings are falling down randomly, in the round of existence. Don’t be afraid of kammas. You have to fear of diṭṭhi and taṇhā.

After destroy diṭṭhi has a stable rebirth (Never fall into the planes of misery; can’t interfere by negative kamma). By examining the different types of characters of living beings can know crazy kamma or not. For example, Queen Mallikā fell into hell for short period was the cause of crazy kamma.

For worldlings all their kammas are crazy kammas. Not knowing the truth people become crazy. For good kamma, first have to cure our craziness. How can it be good kamma because the twelve lunatics are controlling over kamma? By seeing the khandha rightly craziness will be cured. Condense the five khandhas become three universal characteristics—anicca, dukkha and anatta.

Condense it again, anicca vata saṅkhāra—all conditioned phenomena are truly impermanence. Know the truth of dukkha by seeing impermanence. The khandha always has this only. Know it by yourself—sandiṭṭhika. Know the truth more and more by continuous practicing. At the time, you can make a firm decision as it’s real dukkha and then craziness will gone.

We take kamma as father and mother before. (i.e., rely on them as a small child relies on his parents. Mot Buddhists rely on good kammas. But Sayadaw usually said it was wrong. We should rely on knowledge; ñāṇa father and ñāṇa mother instead of kam father and kam mother. Here kam is the Burmese word for kamma.)

It will send you to Nibbāna if you know how to use the khandha. Without it the distorted dhammas arise and send you to old age, sickness and death. (Sayadaw explained on this point, gave the simile used by Ven. Nāgasena the simile of a boat).

The boat was the five khandhas. Boat man was the practising yogi. The other shore was Nibbāna. The khandha was like the boat; without it and the vipassanā knowledge, you couldn’t reach toward Nibbāna. If you know how to look at the khandha, it will send you to Nibbāna. Don’t know how to look at it will send you to old age, sickness and death.

You have to look at it like a boat man. He always look after the boat with mindfulness. Have to observe the khandha continuously. Don’t let oneself becomes over tired. Over tired is an extreme (atta‐kilamatha). Feelings are arising and disappearing.

This is their nature. The reason we don’t realize Nibbāna is our knowledge not reaching into the nature of khandha. Also inversions grow out and our knowledge can’t penetrate them. The task of the yogi is looking for a quiet place and not losing the track of the knowledge.

The Buddha asked to look for bodily seclusion—kāyaviveka. With it and then becomes mind seclusion—cittaviveka. And then the mind becomes in calmness. With this, the cessation of the khandha‐upadhi‐viveka comes. To make his simile clear Ven. Nāgasena used Ven. Sāriputta’s verses of instruction on practice, i.e., Kāyaṃ imaṃ Gāthā.

It wants to get rid of inversions for today's talk, so that showing you the practice. Listening to talk is changing to ariyan eyes—noble eyes; so that you know how to look at it with the ariyan’s disciple eyes and knowing the truth. You thought as this khandha was nice to have it before. Now you know it as the real dukkha.

[Note on saṁvega: Ajahn Thanissaro wrote on this Pali word in his essay—"Affirming the Truths of the Heart". "saṁvega was what the young Prince Siddhartha felt on his first exposure to aging, illness, and death. It's a hard word to translate because it covers such a complex range—at least three clusters of feelings at once: the oppressive sense of shock, dismay, and alienation that come with realizing the futility and meaninglessness of life as it's normally lived; a chastening sense of our own complacency and foolishness in having let ourselves live so blindly; and an anxious sense of urgency in trying to find a way out of the meaningless cycle."

The Pali word saṁvega became a Burmese word like anicca, dukkha and anatta, but usually used as saṁvega nyan (nyan is for the Pali word of ñāṇa). So it is a kind of knowledge which is very important for Buddhists to develop. This needs study or listening of Dhamma and frequent contemplation. For some people whose sense of saṁvega is so strong that they want to abandon any worldly matters and even give up their lives for the path to the end of dukkha. People will live a meaningful life for themselves and others if they have the sense of saṁvega. "So the Buddhist attitude toward life cultivates saṁvega—a clear acceptance of the meaninglessness of the cycle of birth, aging, and death—and develops it into pasāda: a confident path to the Deathless."]

顛倒

我們必須以自身的智慧來糾正對五蘊的錯誤認識。世間存在十二種顛倒（vipallāsa）。眾生在日常生活中，總是以這十二種錯誤認識來觀照五蘊（即：認為事物是常、樂、我、淨；知曉事物為常、樂、我、淨；見解事物為常、樂、我、淨）。

因此，這十二種顛倒總是環繞著五蘊。我們過去生生世世都處於這種錯誤的境況之中，宛如被高牆圍困。內在是五蘊，而外在的三十一界則如同圍牆。依據真理，這一切都是苦（dukkha）及集（samudaya，苦之因）。

猶如燃料與火焰共存，眾生因此變成火鬼。在清醒時，人們被煩惱之火焚燒；在沉睡時，則被衰老之火吞噬。這就如同在戒備森嚴的監獄裡，無時無刻不被烈焰焚燒。

我們被無明的十二道高牆包圍。如果不知曉自身的困境，將永遠找不到解脫之路。這些錯誤認知源於五蘊，唯有徹底清除五蘊，它們才會消失。

理解顛倒之理至關重要。不要以為這些法僅與有情的五蘊相關，它們同樣影響著無情物質。眾生誕生於顛倒之中，並且樂於接受衰老、病痛與死亡。

認識這些法並非尋常之事。佛陀為了導正眾生的錯誤認知，曾歷經四無量劫（asaṁkheyya kappa）及十萬大劫（kappa）以圓滿波羅蜜（pāramī）。

若將五蘊擴展，則為四念住（satipaṭṭhāna）；若加以凝練，則僅為無常（即生滅）。

在三十一界中，唯有行蘊（saṁkhāra）與無常（anicca）。這十二種顛倒必須依自身的道智加以破除。唯有見無常，錯誤的知見與觀念才會消失。

因此，不應將五蘊視為可靠之物。透過觀察無常，顛倒的見解將瓦解。即使僅僅識得無常，未能於當生證得解脫，來世亦能證得須陀洹（sotāpanna）。何以故？因為一旦洞察無常，便不再執著錯誤見解。

你或許會問：為何此人能迅速於天界成為須陀洹？這是因為天人無鼻涕與污穢之物來遮蔽智慧（ñāṇa）。（你知道人類的身體多麼污穢惡臭，因此天神從不降臨人間，因為無法忍受這種氣味。）

智慧變得清明，並且具有穿透力。天人之所以能見遠方，亦基於此理。無常的觀察遠超於此。證得須陀洹後，十二道顛倒之牆將有八道被摧毀。

（須陀洹所斷除的八種顛倒為：① 常、樂、淨、我的見解 ② 常與我的想 ③ 常與我的知。）

若再次投生為人，將不會成為麻風病人、盲人、聾啞人等（身體殘缺者）；亦不會生於邪見之家或佛法無法傳入之地。唯有生於高貴的人類或天界。若欲進一步證得更高的道智，仍需從無常的觀察開始。

大多數人將問題歸咎於業（無論善業或惡業）。實際上，顛倒法掌控著業。因此，錯亂的業受制於錯亂的獨裁者，故無一是善。因錯誤見解而生執取，進而造業，而這些業受錯誤見解所支配。

若未能破除錯見，所造之業皆屬錯亂業。因為錯見，業便成為不穩定之業。因此，眾生因欲望而造業，於輪迴中隨機墜落。與其懼怕業，應當恐懼邪見（diṭṭhi）與貪愛（taṇhā）。

摧毀邪見後，投生便趨於穩定（不再墜入惡趣，惡業亦無法干涉）。透過觀察眾生的不同性格，可以辨別何者造作錯亂業。例如，馬利卡王后（Queen Mallikā）曾短暫墮入地獄，即為錯亂業所致。

對於凡夫而言，他們所有的業皆為錯亂業。不知真理者，終將陷入顛倒與癡迷。若欲造作真正的善業，首先必須治癒自己的錯亂。如何能稱之為善業，當十二個瘋狂的顛倒仍掌控著業？唯有正確地觀察五蘊，顛倒才會消解。

將五蘊進一步凝練，即為三法印——無常（anicca）、苦（dukkha）與無我（anatta）。

再進一步凝練，則為：「無常，諸行皆無常」（anicca vata saṁkhāra）。

透過觀察無常，才能知曉苦的真相。五蘊之中，唯有此理。這是自證之法（sandiṭṭhika）。透過持續修行，便能更深入體悟真相。屆時，便能堅定地決定：「這是真正的苦」，而顛倒亦將消失。

過去我們視業為父母（如同幼兒依賴父母一般）。大多數佛教徒依賴善業，然而禪師通常指出這是錯誤的。我們應依靠智慧——智慧之父與智慧之母，而非業之父與業之母。

若能善用五蘊，便能引領自己通往涅槃。若不能，則顛倒之法將升起，導致衰老、病痛與死亡。（禪師在此引用那先尊者（Ven. Nāgasena）所用的譬喻——船的比喻。）

船即五蘊，船夫即修行者，彼岸即涅槃。五蘊猶如船，若無它與內觀智慧，便無法抵達涅槃。若能正確觀察五蘊，便能航向涅槃；若不能，則將被引向老、病、死。

禪師強調，修行者必須尋找寂靜之處，不迷失於顛倒之中。佛陀教導應當尋求身離（kāyaviveka）、心離（cittaviveka），進而達到涅槃寂靜（upadhi-viveka）。

聆聽法義，能轉換為聖者之眼，明瞭真相。過去曾認為五蘊可貴，如今則知悉其乃真正的苦。

顛倒

如果知道如何運用蘊（khandha），它將引導你前往涅槃（Nibbāna）；如果不懂得運用，則顛倒法（distorted dhammas）便會升起，使你墮入老、病、死的輪迴。（禪師（Sayadaw）在此解釋，引用了尊者那先（Ven. Nāgasena）所使用的比喻——「船的譬喻」。）

這艘船代表五蘊（khandhas），而船夫則是修行的禪修者（yogi）；彼岸象徵涅槃。蘊就像船，若沒有它以及內觀（vipassanā）的智慧，就無法渡向涅槃。如果懂得如何觀察五蘊，它將引領你至涅槃；若不懂得觀察，它便會帶你走向老、病、死的道路。

你應當如同船夫那般觀察五蘊，他始終以正念（mindfulness）看顧著船，並且不間斷地觀察五蘊。不可讓自己過度疲憊，因為過度疲憊是一種極端（苦行，atta-kilamatha）。感受（vedanā）不斷地生起與滅去，這正是它們的本質。

我們無法證得涅槃，乃因為我們的智慧尚未深入五蘊的本質。此外，顛倒（vipallāsa）不斷滋生，使得我們的智慧無法透徹它們。因此，禪修者的任務是尋找一個寂靜之處，不讓自己的智慧失去方向。

佛陀教導我們要追求身寂靜（kāyaviveka，遠離身體上的干擾）；接著，便能獲得心寂靜（cittaviveka，內心的遠離與寂靜）；最終，心將達到寂止（khandha-upadhi-viveka），即五蘊的止息。為了讓這個譬喻更為清楚，尊者那先引用了尊者舍利弗（Ven. Sāriputta）所教授的修行偈頌，即 Kāyaṃ imaṃ Gāthā。

今日的開示，是為了讓你們擺脫顛倒，因此將修行的方法呈現給你們。聆聽佛法的開示，能使你的眼界轉變為聖眼（ariyan eyes），使你能夠以聖弟子的眼光來觀察五蘊，進而洞見真相。過去，你曾認為這個五蘊可貴、值得擁有；然而現在，你已經明白它才是真正的苦（dukkha）。

關於「厭離心」（Saṁvega）

阿姜坦尼沙羅（Ajahn Thanissaro）在他的文章《確立內心的真理》（Affirming the Truths of the Heart）中，對「厭離心」（saṁvega）一詞作了如下解釋：

Saṁvega（厭離心）這個巴利詞，與無常（anicca）、苦（dukkha）、無我（anatta）一樣，已經成為緬甸語的一部分，通常以「saṁvega ñāṇa」（厭離智）的形式出現（nyan 對應巴利語的 ñāṇa，即「智慧」）。這是一種對佛教修行者來說極為重要的智慧，須透過學習佛法（聽聞正法）與持續觀照來培養。

有些人的厭離心極為強烈，因此他們渴望捨棄世間的一切事務，甚至不惜犧牲自己的生命，以全然投入於解脫之道。然而，若一個人具足厭離心，便會過著真正有意義的生活，不僅為自己，也能利益他人。

因此，佛教對待生命的態度，是透過培養厭離心（saṁvega）——清楚地認識生、老、病、死的無意義——進而將其轉化為信心（pasāda），邁向不死之境（Deathless，即涅槃）。

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

顛倒見

我們必須以自身之智慧，修正對五蘊之錯誤認知。存在十二種顛倒見（vipallāsa）。所有眾生於日常生活中，皆以十二種錯誤來思維五蘊（即：將事物視為常、樂、我、淨；知事物為常、樂、我、淨；見事物為常、樂、我、淨）。

因此，此十二種顛倒見，始終圍繞著五蘊。我們於多生多世皆處於此等境況。如同被牆垣所圍繞。內在為五蘊，外牆為三十一界。依據真諦，此等皆為苦與集（苦之因）。

燃料與火焰並存。故眾生化為火鬼。於清醒之時，人們始終被煩惱之火所燃燒。於睡眠之時，他們始終被衰老之火所燃燒。如同於戒備森嚴之監獄中，時刻被火焰所燃燒。

其被無明之十二道牆垣所圍繞。若我們不了解自身之惡劣處境，則永無法找到出路。此等錯誤源於五蘊。透過清除五蘊，它們將會消失。

理解顛倒見至關重要。切莫以為此等法僅與有情之五蘊相關。它們亦與無生命之事物相關。人類於顛倒見中誕生。他們樂於衰老、疾病與死亡。

了解此等法並非尋常之事。佛陀為修正眾生之錯誤，必須親自了解它們。他必須圓滿四阿僧祇劫與十萬劫之波羅蜜（perfections）。

擴展五蘊，則成為四念處；濃縮之，則僅為無常（即，生滅）。

於三十一界中，僅有行與無常。必須以各自之道智，摧毀十二種顛倒見。透過看見無常，錯誤之知覺與見解便會消失。

因此，不應將五蘊視為可靠之事物。透過無常，見解之顛倒便會消失。於辨別無常之後，即使未見其終結而死亡，死後亦將成為入流者（sotāpanna）。為何如此？因辨別無常，故無錯誤之見解。

你或許會問，為何他能迅速於天界生起，成為入流者？因天人身體中無黏液與污穢之物，此等會遮蔽智慧（ñāṇa）。（你們知道人類之身體有多麼骯髒與惡臭。天人絕不會因此而降臨地球。他們無法忍受此氣味。）

智慧變得清晰，並具穿透力。天人能以其眼看見遠方，亦是此點。無常之重要性不僅如此。成為入流者之後，十二道顛倒見之牆垣，有八道被打破與摧毀。

（入流者所斷除之八種顛倒見為：① 常、樂、淨、我之見解 ② 常、我之知覺 ③ 常、我之認知）。

若再次轉生為人，絕不會成為癩病、盲聾等（身體殘疾）；絕不會出生於具錯誤見解之家庭，亦不會出生於無法接觸佛陀教法之地。僅會成為高等階級之人類與天人。對於更高之道智，亦從無常重新開始。

大多數人將問題歸咎於業力（善業或惡業）。實際上，法之顛倒見控制著業力。因此，瘋狂之業力受瘋狂獨裁者之控制。故無任何事物是好的。由於錯誤之見解 → 執著於見解 → 於錯誤見解之控制下造業。

若無錯誤之見解，所造之每一業力皆為瘋狂之業力。由於錯誤之見解，業力變得不穩定。因此，眾生於欲望中造業。故眾生於輪迴中隨機墮落。切莫懼怕業力。你們必須懼怕邪見（diṭṭhi）與貪愛（taṇhā）。

摧毀邪見後，便有穩定之轉生（絕不會墮入惡趣；不會被負面業力干擾）。透過檢視眾生不同之性格，可知其業力是否瘋狂。例如，末利夫人短暫墮入地獄，便是瘋狂業力所致。

對於凡夫俗子，其所有業力皆為瘋狂之業力。因不了解真諦，人們變得瘋狂。對於善業，首先必須治癒我們之瘋狂。十二個瘋子控制著業力，如何能有善業？透過正確地看見五蘊，瘋狂將會被治癒。濃縮五蘊，則成為三共相——無常、苦、無我。

再次濃縮之，則為「諸行無常」（anicca vata saṅkhāra）。透過看見無常，可知苦之真諦。五蘊始終僅具此特徵。自行知曉——現觀（sandiṭṭhika）。透過持續修習，愈加了解真諦。此時，你們能堅定地決定，其為真實之苦，然後瘋狂將會消失。

我們之前將業力視為父母。（即，依賴它們，如同小孩依賴父母。許多佛教徒依賴善業。但尊者通常說這是錯誤的。我們應依賴智慧（ñāṇa）之父母，而非業（kam）之父母。此處之業（kam）為緬語之業（kamma）。）

若你們知道如何運用五蘊，它將送你們至涅槃。若無五蘊，扭曲之法將會生起，並送你們至衰老、疾病與死亡。（尊者解釋此點，引用那先尊者之譬喻——船之譬喻。）

船為五蘊。船夫為修行瑜伽行者。彼岸為涅槃。五蘊如同船隻；若無五蘊與內觀智慧，你們將無法抵達涅槃。若你們知道如何看待五蘊，它將送你們至涅槃。若不知道如何看待五蘊，它將送你們至衰老、疾病與死亡。

你們必須像船夫一樣看待它。他始終以正念照看船隻。必須持續觀察五蘊。切莫讓自己過度疲勞。過度疲勞為極端（atta-kilamatha）。感受生起與消逝。

此為其本質。我們無法證悟涅槃之原因，在於我們之智慧未能深入五蘊之本質。此外，顛倒見不斷增長，我們之智慧無法穿透它們。瑜伽行者之任務是尋找安靜之處，並緊隨智慧之軌跡。

佛陀要求尋求身遠離（kāyaviveka）。透過身遠離，然後成為心遠離（cittaviveka）。然後，心變得平靜。透過此，五蘊止息之遠離（khandha-upadhi-viveka）到來。為使譬喻清晰，那先尊者引用舍利弗尊者之修行教導偈頌，即《身觀偈》（Kāyaṃ imaṃ Gāthā）。

今日之談話旨在消除顛倒見，故向你們展示修習。聆聽談話，轉變為聖者之眼——高貴之眼；使你們知道如何以聖者弟子之眼看待，並了解真諦。你們之前認為此五蘊值得擁有。現在，你們知道其為真實之苦。

[關於saṁvega之註解：阿姜塔尼薩羅於其文章《肯定內心之真諦》中寫道：「saṁvega為年輕之悉達多王子初次接觸衰老、疾病與死亡時所感受到之事物。此字難以翻譯，因其涵蓋如此複雜之範圍——至少同時包含三組感受：意識到正常生活之徒勞與無意義時，所產生之壓迫性震驚、沮喪與疏離感；對自身之自滿與愚蠢，即讓自己如此盲目地生活之責備感；以及試圖找到擺脫無意義循環之路之焦慮緊迫感。」

巴利語saṁvega成為緬語，如同anicca、dukkha與anatta，但通常用作saṁvega ñāṇa（ñāṇa為巴利語之智慧）。因此，其為一種對佛教徒而言，極為重要之智慧。此需要研習或聆聽佛法，以及頻繁之觀照。對於某些人而言，其saṁvega之感受極為強烈，以至於他們想要放棄任何世俗事物，甚至為解脫苦之道路而放棄生命。若人們具備saṁvega之感受，他們將為自己與他人過上有意義之生活。「因此，佛教對生命之態度，培養saṁvega——

對生死輪迴之無意義，抱持清晰之接受態度——並將其發展為信心十足地邁向不死之道路。」]

尊者在此系列開示中，深入探討了十二種顛倒見如何扭曲我們對五蘊的認知，導致我們在輪迴中受苦。他強調，透過修習內觀，如實觀照五蘊的無常、苦、無我本質，我們才能破除顛倒見，從輪迴中解脫。

The Nature of Vipassanā

I urge you to try hard in vipassanā practice. Why? You should do it if you have compassion to yourself. Tigers used to get their prey by hiding themselves. It can succeed only by hiding and catching. The tiger can’t catch the prey by chasing it. The nature of the khandha is changing.

You can’t see it normally. Only by watching and observing you’ll see it. For example, you don’t know that a mosquito is biting at you if you are talking. You know it only after the bite and it becomes itching. It's because the mind is floating around somewhere.

If you contemplate on feeling just on feeling, and on mind just on mind by watching and catching of them. They are arising by the contact of sense objects and sense doors. The arising phenomenon is the object of vipassanā contemplation. You have to aim at them with sati, samādhi and paññā.

Khandha will tell its nature: arising and disappearing, anicca and magga—impermanence and knowing accordingly. You didn’t know before because of not watching and observing them. After sometime you don’t need to watch. Because the khandha is showing it nature again and again, at that time let go of the watching and observing only at the mature stage.

Feeling arises and by watching and catching it, not becomes vedanā paccaya taṇhā (feeling conditions craving). Instead it becomes vedanā nirodha (with the cessation of feeling) and taṇhā nirodho (craving also ceases). Here taṇhā ceases by not arising at all. In the mind only path factors exist (magga).

By seeing impermanence, you do not find the feeling and craving. But only find out the feeling disappears and the path factors arise. With the substitution of the path factors and craving can’t arise. Therefore vipassanā contemplating yogi truly becomes vedanā nirodha—taṇhā nirodho (with the cessation of feeling and craving also ceases).

In the practice if you are still seeing feeling is not right yet. These words are very important. Feeling arises and ceases but craving ceases by not arising. These are: the cessation of the arising and the cessation of non‐arising (upādā nirodho and anupādā nirodho).

The main thing in vipassanā is to know impermanence (anicca). Which one vanishing is not the main point (e.g., vedanā or mind etc. ). Knowing about death is the main one. If you practise without any doubt, then if you practise in the morning, you will realize the Dhamma in the evening; if you practise in the evening, you will realize the Dhamma in the morning. It’s very quick if you get the Yathābhūta Ñāṇa (The knowledge of things as it really are, i.e., anicca).

Looking for it in contemplation is thinking—vitakka (Like a tiger is chasing its prey). Knowledge and thinking are not the same. Following with chasing is vitakka. By knowing that it’s not there is right view. It’s knowing nirodha (Temporary cessation, so sometimes using as tādinga nibbāna).

By seeing the feeling arises and then you are alive with the feeling (at that moment). By seeing as it’s not there and then you are alive with magga (at that moment with the path factors). These are quite different. Vedanā nirodha, taṇhā nirodho—Feeling ceases, so do craving ceases.

Therefore taṇhā can’t arise. It will connect to taṇhā if the future causes are not dying away, and then it will get a new khandha. It’s a great fault because it’s dukkha (Taught by the Buddha in the Majjhima Nikāya). By seeing impermanence, there is no solid and stable happiness. Perversions fall away is freedom. (Sayadaw continued to Channovāda Sutta, MN.144 Channovādasuttaṃ, recounting the story of Ven. Channa who killed himself).

Ven. Sāriputta asked to Channa on his experience of the practice. He answered that seeing the cessation of feelings and didn’t have taṇhā, māna and diṭṭhi (claimed as an arahant). This was one of the evidence that seeing nirodha is on the right track.

Therefore vipassanā contemplation is watching and observing of the cessation of phenomena. I want to tell you to see the cessation of all the saṅkhāra dhammas. In a Dhammapada verse the Buddha taught to the 1500 monk as—sabbe saṅkhāra aniccati—All conditioned phenomena are impermanent. Here, he didn’t make any division on the khandha. Taṇhā has to cease without arising. If after arising and ceasing, then becomes kamma. (Continue to talk vipassanā on unpleasant and neutral feelings) In the Cha‐chakka Sutta (Majjhima Nikāya, MN.148 Chachakkasuttaṃ), The Buddha said that after the feeling without the cessation of lobha, dosa and moha, dukkha would never end.

This was another evidence. Seeing the arising and ceasing moment to moment is seeing one’s own death. It is Yathābhūta Ñāṇa. After a long time and become disenchantment with it. It is Nibbidā Ñāṇa. Later making one’s own decision about it as the truth of dukkha and nothing is desirable.

The khandha vanishes with the contemplation of impermanence. Ñāṇa turns towards the state which is without arising and ceasing. This is seeing Nibbāna. During alive the khandha still exists (This seeing Nibbāna came from the Ven. Nāgasena’s answer to King Milinda).

內觀的本質

我敦促你們努力修習內觀（vipassanā）。為什麼？如果你對自己有慈悲心，你應該修習它。

老虎習慣於隱藏自己來捕捉獵物，只有透過隱藏和伏擊才能成功。老虎無法透過追趕來抓住獵物。同樣地，五蘊（khandha）的本質是不斷變化的。

你通常不會察覺到這種變化，只有透過持續觀察才能看見。例如，當你在交談時，你不會注意到蚊子正在叮咬你，只有當它叮完之後，你感覺到發癢，才會察覺它的存在。這是因為你的心漂浮在別處，沒有專注於當下。

如果你純粹地觀照感受（vedanā）即是感受，觀照心（citta）即是心，並透過持續地「觀看與捕捉」，你將發現它們是如何因為感官對象**（sense objects）與感官門（sense doors）的接觸而生起的。這些生起的現象，正是內觀禪修的對象。你必須以正念（sati）、定力（samādhi）與智慧（paññā）來瞄準它們。

五蘊將會告訴你它的本質：生滅（arising and disappearing），亦即無常（anicca）與道智（magga，知見其無常的智慧）。你過去之所以不知道，正是因為你未曾持續地觀察它們。

經過一段時間後，你將不再需要刻意去觀看，因為五蘊本身會一再地顯現其本質。在這個時候，你可以放下觀看與觀察，但這只有在修行達到成熟階段時才能發生。

當感受生起，如果你能「觀看並捕捉」它，它就不會變成**「感受緣生渴愛」（vedanā paccaya taṇhā，即感受導致渴愛）。相反地，它會變成「感受止息」（vedanā nirodha），並且「渴愛亦止息」（taṇhā nirodho）。這裡，渴愛並非因「止息」而消失，而是根本不會生起。此時，心中只有道支**（magga，指正道八支）。

當你見到無常（anicca）時，你不會發現感受與渴愛，而是發現感受滅去，並且道支生起。由於道支取代了渴愛，渴愛便無法再生起。因此，真正修習內觀的行者，便能達到「感受滅，故渴愛滅」（vedanā nirodha, taṇhā nirodho）。

修行時，若你仍然「看到感受」，則仍然不對。這一點至關重要。感受生起並滅去，而渴愛則因不生起而滅去。這包含了兩種止息方式：

內觀的核心在於「知無常」。至於是什麼消失（例如感受、心識等），這並不是關鍵。關鍵在於知曉死亡的本質。

只要你獲得如實知見（Yathābhūta Ñāṇa，洞見事物如實的智慧），證悟便會極其迅速。

內觀與寂滅智（Nirodha Ñāṇa）

在內觀中，「尋找」即是「思維」（vitakka），如同老虎追逐獵物。但「知見」與「思維」並非相同的概念。「思維」是追逐，「知見」則是正見（sammā-diṭṭhi）。當你「發現它不存在」時，這便是涅槃的片刻止息（tādinga nibbāna）。

當你看到「感受生起」，你便「活在感受之中」；
當你看到「感受已滅」，你便「活在道支之中」。

這兩者是截然不同的。「感受滅，渴愛亦滅」（vedanā nirodha, taṇhā nirodho）。

因此，渴愛無法再生起。然而，如果未來的因緣尚未滅盡，則渴愛仍會復生，並導致新的五蘊生起。這是一個重大錯誤，因為這意味著苦的延續（dukkha），正如《中部》（Majjhima Nikāya）中佛陀所教導的。

透過觀察無常，便能了解沒有穩固與恆常的快樂。當顛倒知見滅去，便是解脫。

禪師接著引用《中部144經》（Channovāda Sutta, MN.144），講述尊者闡陀（Ven. Channa）自殺的故事。

尊者舍利弗（Ven. Sāriputta）曾詢問闡陀關於他的修行經驗，闡陀回答說：「見到感受止息，且不再有渴愛、我慢與邪見」，並宣稱自己已證得阿羅漢果。這是一個證據，證明「見滅即為正道」（Nirodha Ñāṇa）。

佛陀在《法句經》（Dhammapada）中教導1500位比丘：「sabbe saṅkhārā aniccāti——一切行法皆無常。」

此處，佛陀並未對五蘊作任何區分，因為所有的行蘊（saṅkhāra）皆為無常。

渴愛必須在尚未生起時就止息。若它在生起後才止息，那便成為「業」（kamma）。

這是另一個證據。「剎那剎那觀察生滅」即是「觀察自己的死亡」，這便是如實知見智（Yathābhūta Ñāṇa）。經過長時間的修行，行者將對五蘊生起厭離智（Nibbidā Ñāṇa），最終做出自己的結論：「這確實是苦，無一可取」。

當五蘊隨著無常的觀察而滅去，智慧便轉向無生無滅的境界，這便是涅槃的體證。

即便在世間仍存有五蘊，行者仍能「見涅槃」。這正是尊者那先（Ven. Nāgasena）對彌蘭王（King Milinda）的回答。

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我敦促諸位努力修習內觀。為何？若你們對自己抱有慈悲心，就應當修習。老虎通常隱藏自身以捕獲獵物。唯有透過隱藏與捕獲，方能成功。老虎無法透過追逐來捕獲獵物。五蘊之本質是變化的。

你們無法正常地看見它。唯有透過觀看與觀察，你們才能看見它。例如，若你們正在交談，則不會知道蚊子正在叮咬你們。唯有在被叮咬並感到搔癢之後，你們才會知道。這是因為心念四處漂浮。

若你們僅對感受觀照感受，僅對心念觀照心念，透過觀看與捕獲它們。它們因感官對象與感官門戶之接觸而生起。生起之現象，即為內觀觀照之對象。你們必須以正念（sati）、定（samādhi）與慧（paññā）瞄準它們。

五蘊將會告知其本質：生起與消逝、無常與道——無常與相應之知曉。你們之前不知曉，是因為未觀看與觀察它們。經過一段時間後，你們無需觀看。因五蘊反覆展現其本質，此時，僅於成熟階段放開觀看與觀察。

感受生起，透過觀看與捕獲它，不會成為「感受緣渴愛」（vedanā paccaya taṇhā）。反之，它會成為「感受滅」（vedanā nirodha）與「渴愛滅」（taṇhā nirodho）。此處之渴愛滅，是透過完全不生起而滅。於心中僅有道支（magga）。

透過看見無常，你們不會發現感受與渴愛。反之，僅會發現感受消逝，道支生起。透過道支之取代，渴愛無法生起。因此，內觀觀照之瑜伽行者，真正成為「感受滅——渴愛滅」（vedanā nirodha—taṇhā nirodho）。

於修習中，若你們仍看見感受，則尚未正確。此等話語至關重要。感受生起與消逝，但渴愛透過不生起而消逝。此等為：生起之滅與不生起之滅（upādā nirodho 與 anupādā nirodho）。

內觀之主要重點，在於知曉無常（anicca）。何者消逝並非重點（例如，感受或心念等）。知曉死亡才是主要重點。若你們毫無疑慮地修習，則若你們於早晨修習，將於傍晚證悟法；若你們於傍晚修習，將於早晨證悟法。若你們獲得如實智（Yathābhūta Ñāṇa）（如實知曉事物之智慧，即無常），則非常迅速。

於觀照中尋找它，即為思維（vitakka）（如同老虎追逐其獵物）。智慧與思維並不相同。追逐跟隨為思維。透過知曉它不存在，即為正見。此為知曉滅（nirodha）（暫時之止息，故有時用作 tādinga nibbāna）。

透過看見感受生起，你們（於該時刻）與感受同在。透過看見它不存在，你們（於該時刻）與道同在。此等截然不同。「感受滅，故渴愛滅」（Vedanā nirodha, taṇhā nirodho）。

因此，渴愛無法生起。若未來之因未消逝，它將與渴愛相連，然後獲得新之五蘊。此為重大過失，因其為苦（佛陀於《中部》教導）。透過看見無常，不存在堅固與穩定之快樂。顛倒見消失，即為解脫。（尊者繼續講述《中部144經·闡陀教誡經》（Channovāda Sutta, MN.144 Channovādasuttaṃ），重述闡陀尊者自殺之故事。）

舍利弗尊者詢問闡陀尊者其修習之經驗。他回答說，看見感受之止息，且無渴愛、慢與邪見（聲稱自己為阿羅漢）。此為看見滅是走在正確軌道上之證據之一。

因此，內觀觀照即為觀看與觀察諸法之止息。我欲告知諸位，看見所有行法之止息。於《法句經》之偈頌中，佛陀向一千五百位比丘教導——「一切行無常」（sabbe saṅkhāra aniccati）。此處，他未對五蘊進行任何區分。渴愛必須於不生起之情況下止息。若於生起與止息之後，則成為業。（繼續談論對不悅與中性感受之內觀。）於《六處經》（中部148經·六處經）（Cha-chakka Sutta (Majjhima Nikāya, MN.148 Chachakkasuttaṃ)）中，佛陀說，若感受之後，貪、瞋、癡未止息，則苦永無止境。

此為另一證據。看見剎那生滅，即為看見自身之死亡。此為如實智（Yathābhūta Ñāṇa）。經過長時間後，對其感到厭離。此為厭離智（Nibbidā Ñāṇa）。隨後，自行決定其為苦之真諦，且無任何事物值得欲求。

透過無常之觀照，五蘊消逝。智慧轉向無生滅之狀態。此為看見涅槃。於在世之時，五蘊仍然存在。（此看見涅槃，來自那先尊者對彌蘭王之回答。）

The Right Association

Living in the society by selling and buying and sometimes greed (lobha) and hatred (dosa) arise. These are unwholesome minds and it can make us worry. And also we are afraid of becoming unwholesome with them.

I will help you to distinguish between them, which one leading to painful existence and the one not leading to it. I will explain it according to the Buddha’s teaching.

Not every unwholesome dhamma is leading to painful rebirth. Every Buddhist is afraid of it. There are greed falling into the planes of misery and some are not. Do not take it as every wholesome dhamma is good. Some wholesome dhammas are leading to dukkha and some free from dukkha.

There are wholesome dhammas reaching to Nibbāna and not arriving there. Normally people are not easy to distinguish them. Therefore carefully take note of it. Not knowing the way, we do not afraid of it. Do not be with the wrong association. I am not talking about association with people but on the association with wholesome and unwholesome dhammas.

Firstly, association with faith (saddhā); here means not the faith of generosity but in the attributes of the Buddha, the Dhamma and the Saṅgha. Have to believe in the all knowing power knowledge (omniscience) of the Buddha (Sabbaññuta Ñāṇa). Have to believe in the teaching of the Buddha which can give the three kinds of happiness (Sayadaw did not mention it specifically).

These are the matters of saddhā. If you have unshakable faith in the Buddha, the Dhamma and the Saṅgha will not fall into the planes of misery. But still have lobha which can’t send you there. Secondly, associate with wisdom (paññā).

Therefore make companions with saddhā and paññā. Believe in what the Buddha had said that in the khandha only anicca existed. Saddhā can’t see it unless after one's observing with paññā. In this way, one will be free from the planes of misery and all dukkha. You have to know your own D. A. process.

For example, the greedy mind arises, you must observe with sati and paññā (mindfulness and wisdom). It can’t send you to the planes of misery; instead it will send you to Nibbāna by seeing the impermanence of the greedy mind. The enemy becomes friend. These were according to the Sutta Nipāta. I am warning you of don’t let greed on its own way (i.e., should contemplate its impermanence).

Treat it in this way if dosa arises. That is association with paññā. It becomes a problem if you are in association with clinging and action (upādāna and kamma). Associate with knowledge and wisdom (ñāṇa/ paññā). This is not a strange dhamma. It was also coming from the contemplation of mind in the satipaṭṭhāna sutta. Such as greedy mind, angry mind, etc. arise and know them.

If you have faith will know the arising. With the association of paññā and know the vanishing. Without destroy it with the Path knowledge the unwholesome mind will arise by conditioning. Wrong view and greed are always together.

By contemplating the impermanence of the arising greedy mind and wrong view can’t send to the planes of misery. Greedy mind also can’t send you to the planes of ghost. Whatever kinds of unwholesome mind arise and associate paññā no need to fear it. It becomes insight right view (vipassanā sammā diṭṭhi)

In the beginning of the practice saddhā is an ordinary one. It becomes the faculty of faith (saddhā indriya) after it’s mature. Then after more mature, it becomes the strength of faith (saddhā bala). Finally, after the most mature stage, it becomes the unshakable faith (saddhā maggan). It will develop in stages with a lot of contemplation.

Ordinary faith starts seeing impermanence. With the faculty of faith, the enemy of defilement can’t close too much. With the strength of faith can’t close in. With saddhā maggan, kilesa is destroyed. During the practice if you don’t see Nibbāna means, it need more contemplation. It’s not mature yet.

這是一篇講解「正確的交往」（The Right Association）的佛法開示，側重於如何與正確的法（dhamma）為友，以避免墮入惡道並導向解脫。我可以幫你翻譯成白話繁體中文，讓它更符合你的需求：

正確的交往

在這個世間生活，從事買賣交易時，貪（lobha）與嗔（dosa）有時會生起，這些是不善的心，會讓我們感到不安，甚至擔心自己因此造下不善業。

我會幫助你區分哪種不善業會導致惡趣的苦果，哪種則不會，並依據佛陀的教法來解釋。

並非所有的不善法（akusala dhamma）都會導致惡趣（苦趣 rebirth in lower realms），這是許多佛教徒擔憂的問題。貪愛有些會讓人墮入惡趣，而有些則不會。同樣的，也不要以為所有的善法（kusala dhamma）都是好的，有些善法仍然導向苦，而有些則能解脫苦。

有些善法（kusala）能引導我們到達涅槃，而有些則不能。一般人往往無法分辨它們，因此要謹慎分辨。因為不了解正道，我們對它不夠警覺，容易與錯誤的對象交往。我在這裡所說的「交往」並不是指與人交往，而是指與善法或不善法交往。

首先，要與信心（saddhā）為友。這裡的信心不是指布施的信心，而是對於佛、法、僧三寶的信心。你必須對佛陀的**一切智（sabbaññuta ñāṇa）**具有堅定的信心，並且相信佛法能帶來三種安樂（Sayadaw未具體說明是哪三種）。

如果你對佛、法、僧有堅定不移的信心，那麼即使還有貪心，這些貪心也不會讓你墮入惡道。

因此，與信心（saddhā）和智慧（paññā）為伴是非常重要的。佛陀教導我們，在這個五蘊身心之中，只有無常（anicca）存在。信心本身無法直接見到無常，除非透過智慧去觀察與體證。如此一來，我們便能免於墮入惡道，乃至解脫一切苦。

你必須了解自己的緣起過程（D. A. process, 指十二因緣）。例如，當貪念生起時，你應該用**正念與智慧（sati & paññā）**去觀察它，如此一來，貪念便無法將你引向惡道，反而會透過觀察其無常而引導你走向涅槃。這樣，原本的「敵人」（貪念）反而成為「朋友」，這是《經集》（Sutta Nipāta）中的教導。

我要提醒你，不要讓貪愛隨順而行，應該觀察它的無常。同樣地，當嗔心生起時，也應如此對待，這就是與智慧為友。

問題出現在你與**執取（upādāna）和業（kamma）為友時。應該與知見與智慧（ñāṇa & paññā）**為友。這並不是什麼新奇的法門，它就來自《四念住經》（Satipaṭṭhāna Sutta）中對心的觀察：當貪心、嗔心等生起時，要如實了知。

如果你具有信心，便能知道煩惱生起；若與智慧為友，則能見到煩惱的滅去。若未以道智（magga ñāṇa）根除煩惱，它仍會隨著條件而生起。貪與邪見（diṭṭhi）總是相伴而行，但如果你觀察貪心的無常，邪見就無法把你推向惡道。同樣地，貪心也不會讓你墮入餓鬼道。

無論何種不善心生起，只要與智慧為友，便無須恐懼。這便是觀智的正見（vipassanā sammā diṭṭhi）。

在修行的初期，信心還是一般的信心（saddhā）。當信心逐漸成熟，它會變成信根（saddhā indriya），這時煩惱的「敵人」便無法靠近太多。信根進一步增長後，會變成信力（saddhā bala），這時煩惱無法再靠近。最終，信心發展到圓滿的階段，成為道的信心（saddhā maggan），這時便能徹底摧毀煩惱。

初步的信心開始見到無常，信根的階段能讓煩惱不容易靠近，信力的階段則讓煩惱完全無法侵入。最後，當達到信心圓滿的階段（信心與道相應時），煩惱就被徹底摧毀。

若在修行過程中還沒有見到涅槃，這表示還需要更多的觀察與修習，因為道尚未成熟。

這篇開示強調了「信心與智慧」在修行上的重要性，並指出如何與正法為友，以免落入惡趣，進而導向解脫。這個翻譯保持了原文的嚴謹性與白話的易讀性，符合你的需求。你覺得這樣的翻譯風格合適嗎？

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正當交往

在社會中生活，進行買賣，有時貪婪（lobha）與瞋恨（dosa）會生起。此等為不善心念，會使我們擔憂。我們亦害怕因此而變得不善。

我將協助你們區分它們，何者導致痛苦之存在，何者不導致痛苦之存在。我將依據佛陀之教導解釋。

並非所有不善法皆導致痛苦之轉生。每位佛教徒皆懼怕此。有些貪婪會墮入惡趣，有些則不會。切莫認為所有善法皆為善。有些善法導致苦，有些則從苦中解脫。

有些善法抵達涅槃，有些則無法抵達。通常人們不易區分它們。因此，仔細記錄。若不知曉道路，我們便不會懼怕它。切莫與錯誤之事物交往。我並非談論與人之交往，而是談論與善法及不善法之交往。

首先，與信心（saddhā）交往；此處意指非布施之信心，而是對佛、法、僧之德行之信心。必須相信佛陀之一切智力（Sabbaññuta Ñāṇa）。必須相信佛陀之教導，其能帶來三種快樂（尊者未具體提及）。

此等為信心之事。若你們對佛、法、僧具備不可動搖之信心，則不會墮入惡趣。但仍有貪婪，其無法將你們送至惡趣。其次，與智慧（paññā）交往。

因此，與信心及智慧為伴。相信佛陀所言，於五蘊中僅有無常存在。若未透過智慧之觀察，信心無法看見它。透過此方式，人們將從惡趣與一切苦中解脫。你們必須了解自身之緣起過程。

例如，貪婪之心生起，你們必須以正念與智慧（sati 與 paññā）觀察。它不會將你們送至惡趣；反之，透過看見貪婪之心之無常，它將送你們至涅槃。敵人變成朋友。此等依據《經集》。我警告你們，切莫讓貪婪自行其是（即，應觀照其無常）。

若瞋恨生起，以此方式對待它。此為與智慧交往。若你們與執取及業（upādāna 與 kamma）交往，則會成為問題。與知識及智慧（ñāṇa/paññā）交往。此並非陌生之法。它亦來自《念處經》之心念觀照。例如，貪婪之心、憤怒之心等生起，並知曉它們。

若你們具備信心，將知曉生起。透過與智慧交往，知曉消逝。若未透過道智摧毀它，不善之心將因緣生起。邪見與貪婪始終並存。

透過觀照生起之貪婪之心之無常，邪見無法將你們送至惡趣。貪婪之心亦無法將你們送至鬼趣。無論何種不善之心生起，與智慧交往，無需懼怕。它將成為內觀正見（vipassanā sammā diṭṭhi）。

於修習之初，信心為普通之信心。於成熟之後，它成為信根（saddhā indriya）。然後，於更成熟之後，它成為信力（saddhā bala）。最終，於最成熟之階段，它成為不可動搖之信道（saddhā maggan）。它將透過大量觀照，分階段發展。

普通之信心開始看見無常。透過信根，煩惱之敵無法過於靠近。透過信力，無法靠近。透過信道，煩惱被摧毀。於修習期間，若你們未看見涅槃，意指需要更多觀照。尚未成熟。

Did the Buddha Help Everyone?

There are two right views: insight knowledge and the path knowledge; the view of seeing impermanence but not Nibbāna, and seeing Nibbāna and not impermanence. It's not seeing feeling, mind etc. after with a lot of contemplation, instead only seeing impermanent of conditioned dukkha (saṅkhāra dukkha).

This view only existed in the teachings of the Buddha. These are conditioned arising by others, so it is saṅkhāra. Khandha is the truth of dukkha. So, it is the truth of conditioned dukkha. If you see saṅkhāra dukkha the debts of all the round of existence and this life done by foolishness will be freed.

This is called the forerunner knowledge. For example, wanting to eat something arises in the mind. It arises by the objects of food and saṅkhāra. The mind is the aggregate of consciousness (viññāṇakkhandha) and dukkha sacca (truth of dukkha). Combine together and becomes saṅkhata dukkha sacca (The truth of conditioned dukkha).

If you die with this view is not going to the planes of misery. After reaching to the blissful plane (i.e., heaven) Path Knowledge arises. This view is saccanulomika ñāṇa—forerunner view of the Path knowledge. Do not take it as an insignificant view. This view cut off the round of existence, and the view of the insight knowledge.

The view is cutting of the D. A. process. These are the different names given to it, but all are the same. In the suttas the Buddha went to help some beings for enlightenment were had this view before in their past lives. Even how much difficulties it were and he went to help them.

(There are some misconceptions and ideas on the Buddha, arahant disciples and the teachings. Even the Buddha became like a God and making people confuse about some of his teachings. Sometime the Buddha teaching becomes for thought games instead of put into practice to end dukkha).

This view was what the Buddha would help people. You will be free from the existence if you yourself have this experience (For this, Sayadaw recounted the story of Cūḷa‐Panthaka as an example). The Buddha would not go to someone if he did not have this knowledge. He could not penetrate the Dhamma even he met the Buddha.

Some among you have this view already. People who do not have it yet should work hard, and do not give it up. If you do not have this view please do not die yet. Therefore to see saṅkhāra dukkha is very important.

Some people make vows and prayers to meet the future Buddha Metteyya. You actually cannot be free from dukkha even meeting him if you do not have this view beforehand. (In some of the Pali Nikāya, there were many persons who were closed to him or met him did not have any realization; e.g., King Pasenadi Kosala and Queen Mallikā, Saccaka the Debater, etc. ) Instead of discerning few of them a lot is better (i.e., anicca). You have to follow it to the end. You will see the asaṅkhata sukha if you called it impermanence or saṅkhāra dukkha or whatever. Nibbāna is near if you see saṅkhāra dukkha. If you see a lot of saṅkhāra dukkha, then hitting your both arms with joy (A Burmese expression of the sense of joy).

You’ll become a sotāpanna in this life. In the past, these dhammas were not taught to people and it's as very far away from us to talk about Nibbāna. (e.g., In Ven. Ñāṇavīra Thera’s "Clearing the Path", he was mentioned that in Sri Lanka, i.e. around 1960, most people even thought that sotāpanna couldn’t exist.)

It’s very far away for them because they don’t know how to go there. The leaders are saying it as far away and the followers become lazy about that. Practice yourself and find it out. Your knowledge will tell you as it’s near. May be you’ll say my knowledge is weak. Don’t you know it’s itchy or painful? Think about it.

After itching and painful, it’s vanishing. Happy or sad even children know about it. But the bad thing is not following with knowledge. Happy exists or not exists have to follow from behind it. You will find the saṅkhāra of happy ends up with dukkha. It’s not difficult.

(Sayadaw continued his talk by quoting a Pali verse from a commentary explained the process of vipassanā to Nibbāna) There is nothing to be in low spirit. I am only in worry that you don’t practice. At the ending of saṅkhāra dukkha and magga sammā diṭṭhi arises (right view of the path).

This saying is in theory. With experience at the end of impermanence, Nibbāna arises. Before that without the help of a teacher is impossible. Later the dhamma will lead itself onwards. (explained on Nibbāna) Disappearance of khandha means it's free from the existence of the khandha (khandha vaṭṭa).

I am now, free from the dukkha of painful rebirths. With this feeling the mind becomes cool and peaceful. The whole process is coming first the forerunner of right view (seeing impermanence) and at last follow by Nibbāna right view (seeing Nibbāna).

這篇開示討論了佛陀是否幫助所有眾生，並重點說明了兩種正見（sammā diṭṭhi）——觀智（vipassanā ñāṇa）與道智（magga ñāṇa），即「見無常但未見涅槃的正見」與「見涅槃但未見無常的正見」。我會將它翻譯成白話繁體中文，保持嚴謹性，同時讓內容更流暢易讀。

佛陀是否幫助所有人？

這種智慧不是透過長時間的思索或觀察感受、心念等而得來的，而是直接見到有為法的苦（saṅkhāra dukkha）——即一切因緣所生之法皆苦。

這種見解唯有在佛陀的教法中才存在。因為五蘊（khandha）是苦諦（dukkha sacca），而它們又是因緣所生（saṅkhata），因此它們是有為苦（saṅkhāra dukkha）。

如果能如實見到有為苦，便能解脫無明所造的輪迴債務，包括過去與今生因愚痴所造的一切業障。這種見解被稱為**「正見的前導智」（saccanulomika ñāṇa）**。

舉個例子，當「想吃東西」的念頭生起時，這是由「食物」這個目標（所緣）與有為法（saṅkhāra）所引發的。此時的心屬於識蘊（viññāṇakkhandha），而識蘊即是苦諦（dukkha sacca）。二者結合起來，便形成**「有為苦的真理」（saṅkhata dukkha sacca）**。

如果一個人帶著這種見解往生，就不會墮入惡趣（苦趣），而會轉生於善趣（如天界）。此後，道智（magga ñāṇa）便會生起。這種見解不是微不足道的，而是能截斷輪迴的智慧。

（註：這裡也反駁了一些誤解——有些人將佛陀視為如同「神」一般的存在，並錯誤理解了他的教法，或把佛法當成「哲學遊戲」，而非用來實踐、滅苦的法門。）

佛陀為何會幫助某些人？

如果你已經具備這種見解，那麼你已經在解脫的道路上。若尚未具備，就應該努力精進，不要放棄。

如果還未具備這種見解，請千萬不要輕易放棄生命，因為見到「有為苦」是極其重要的！

有些人發願希望在未來能遇到彌勒佛（Metteyya Buddha）。然而，即使遇見彌勒佛，也無法從苦中解脫，除非你在這一世已具備這種見解。

（例證：在巴利經典中，有許多曾接觸佛陀或親近他的人，卻未能證悟，例如憍薩羅國王波斯匿王（King Pasenadi Kosala）、王后Mallikā、辯論家Saccaka等。）

因此，與其只見到少量的無常，不如見到大量的無常，並徹底貫徹這種見解。當你見到「有為苦」，就已經非常接近涅槃了！

若你見到大量的有為苦，甚至會欣喜若狂！（這在緬甸文化中是一種表達極大喜悅的方式）

成為須陀洹（sotāpanna）的關鍵

如果你能夠見到「有為苦」，這一生就有機會證得須陀洹（sotāpanna，初果聖者）。

在過去，這些法義並未被廣泛教授，因此人們覺得證悟涅槃遙不可及。例如，在1960年代的斯里蘭卡，許多人甚至認為「世間已無須陀洹可證得」。（這點在比丘Ñāṇavīra Thera的著作《Clearing the Path》中也有所提及。）

為何人們覺得涅槃遙不可及？因為他們不知道如何走向涅槃的道路。當領導者宣稱涅槃遙不可及時，跟隨者就會變得懈怠與消極。

但如果你自己去修行、親身實踐，智慧自然會告訴你——涅槃其實並不遙遠。

快樂與悲傷，即使是小孩都能感受到，但問題在於：我們沒有以智慧去觀察它們的無常！

當快樂生起時，試著從後面跟隨它，觀察它是否持續存在不變？你會發現，快樂的有為法最終都會變成苦。這並不困難。

（接著，禪師引用了一段巴利註釋文，說明從觀智到涅槃的過程。）

不要氣餒，只怕你不實踐！

當「有為苦」的終點來臨時，便會生起道智（magga sammā diṭṭhi，正道的正見）。

這只是理論上的描述，然而當你真正經驗到「無常的終點」，涅槃就會顯現！

當五蘊（khandha）不再生起時，就代表你已經解脫於輪迴（khandha vaṭṭa，蘊的流轉）。

這篇開示強調了佛陀並非隨意幫助任何人，而是幫助已有正見前導智的人。它也說明了如何修行觀察「有為苦」，以及為何涅槃其實並不遙遠。

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佛陀是否幫助所有人？

存在兩種正見：內觀智慧與道智；看見無常但未見涅槃之見解，以及看見涅槃但未見無常之見解。並非在大量觀照後看見感受、心念等，而是僅看見有為苦（saṅkhāra dukkha）之無常。

此見解僅存在於佛陀之教導中。此等為由他者因緣生起之事物，故為有為（saṅkhāra）。五蘊為苦諦。故其為有為苦諦。若你們看見有為苦，則由愚癡所造之所有輪迴與今生之債務，將得以償還。

此稱為前導智慧。例如，心中生起想要吃某物之念頭。它由食物之對象與有為（saṅkhāra）而生起。心念為識蘊（viññāṇakkhandha）與苦諦（dukkha sacca）。結合在一起，則成為有為苦諦（saṅkhata dukkha sacca）。

若你們以此見解死亡，則不會墮入惡趣。抵達安樂之趣（即，天界）後，道智生起。此見解為諦隨順智（saccanulomika ñāṇa）——道智之前導見解。切莫將其視為微不足道之見解。此見解切斷輪迴，亦切斷內觀智慧之見解。

此見解切斷緣起過程。此等為賦予它之不同名稱，但皆相同。於經文中，佛陀前往幫助某些眾生證悟，他們於前世已具備此見解。即使困難重重，他亦前往幫助他們。

（關於佛陀、阿羅漢弟子與教導，存在一些誤解與想法。甚至將佛陀神化，使人們對其某些教導感到困惑。有時，佛陀之教導淪為思想遊戲，而非用於實踐以止息苦。）

此見解為佛陀會幫助人們之見解。若你們自身具備此經驗，則將從存在中解脫。（為此，尊者以周利槃陀伽之故事為例。）若某人未具備此智慧，佛陀不會前往。即使他遇到佛陀，亦無法穿透法。

你們之中有些人已具備此見解。尚未具備之人，應努力，切莫放棄。若你們未具備此見解，請切莫死亡。因此，看見有為苦至關重要。

有些人發願與祈禱，欲遇見未來之彌勒佛。若你們事先未具備此見解，即使遇見他，實際上亦無法從苦中解脫。（於某些巴利尼迦耶中，許多接近他或遇見他之人，並未獲得任何證悟；例如，波斯匿王與末利夫人、論辯者薩遮等。）與其辨別少數，不如辨別多數（即，無常）。你們必須追隨至終點。若你們稱其為無常或有為苦或任何事物，你們將看見無為樂。若你們看見有為苦，則涅槃近在咫尺。若你們看見大量有為苦，則會歡喜地拍打雙臂（緬甸語表達喜悅之意）。

你們將於此生證入流。過去，此等法未教導人們，談論涅槃對我們而言，極為遙遠。（例如，於納那維拉長老之《清淨之道》中，他提及於斯里蘭卡，即約於1960年，大多數人甚至認為入流者不可能存在。）

對他們而言，極為遙遠，因他們不知曉如何前往。領導者稱其為遙遠，追隨者因此變得懶惰。自行修習並找出答案。你們之智慧將告知你們，其近在咫尺。你們或許會說，我之智慧薄弱。你們不知曉搔癢或疼痛嗎？思考一下。

於搔癢與疼痛之後，它便消失。快樂或悲傷，即使孩童亦知曉。但糟糕之處在於，未以智慧追隨。快樂存在或不存在，必須從其背後追隨。你們將發現快樂之有為，最終以苦告終。這並不困難。

（尊者繼續其談話，引用註釋中一段巴利語偈頌，解釋從內觀至涅槃之過程。）無需沮喪。我僅擔憂你們不修習。於有為苦之終點，道正見（magga sammā diṭṭhi）生起。

此說法為理論。透過經驗，於無常之終點，涅槃生起。在此之前，若無導師之協助，則不可能。之後，法將自行引導前進。（解釋涅槃）五蘊之消失，意指其從五蘊之存在（khandha vaṭṭa）中解脫。

我現在從痛苦之轉生之苦中解脫。透過此感受，心念變得涼爽與平靜。整個過程首先是正見之前導（看見無常），最後是涅槃正見（看見涅槃）。

What is the Most Important Thing in Life?

To know the truth is the most important thing. The Buddha didn’t say the truth of giving (dāna sacca), the truth of virtue (sīla sacca) and the truth of serenity (samatha sacca). For insight practice (vipassanā) he used it as truth.

You don’t know Nibbāna and not seeing Nibbāna if you don’t know the truth. Truth is connecting with the khandha. Therefore Nibbāna is connecting with the khandha. Khandha is truth of dukkha. So, Nibbāna is also connecting with dukkha (From the Kathāvutthu).

After you find the khandha and you will find Nibbāna. Knowing the truth is more important than worshipping the Buddha. This was the reason why the Buddha dispelled Ven. Vakkali away, out of concerning for his knowing the truth (AA. i. 140f).

The Buddha compared the benefit of knowing the truth to the fault of not knowing it. He gave a simile of a lake with the length, width and depth of one yojana (13 miles) each, it's compared filling with full of water to the seven droplets of water.

(Here in this simile, the suffering created for oneself due to not knowing the truth is similar to the volume of water in the whole lake. On the other hand, the suffering which is still left for the sotāpanna is only like the seven droplets of water).

(Sayadaw continued to talk about the state of the mind of people in daily life according to the D. A. process. And then he compared it with people doing goodness. The numbers of goodness are incomparable to the numbers of unwholesome mental states. So not knowing the truth is quite terrible.)

Of the five khandhas, knowing anyone of them very well is knowing the truth. The way you all are knowing it is; for example, the body is itchy. You know it with displeasure (domanassa), such as why so itchy! In the khandha all the arising dhammas are the process of dukkha sacca and continuously happen.

The Buddha was only pointing to it. They are happening all the times in the khandha. Dukkha sacca are arising and we do not know it. There are numerous of truths in the khandha. Not following with the knowledge that it becomes worthless. The dukkha we know before are bitten by dog, hungry for food etc.

These are unpleasant mind (dosa), displeasure mind (domanassa). These are not knowledge mind. You know the foulness (asubha) of a dead body. The asubha have to spend money on it (funeral). But you do not know the born and die asubha in the khandha (impermanent asubha).

These are asubha and also dukkha. It becomes dukkha nirodho hoti—the cessation of dukkha if craving, clinging and action are not following behind. This is knowing impermanent dukkha. Whatever arising in the khandha and knowing it as dukkha sacca, it becomes contemplation on dhamma (dhammānupassanā).

The thing to save you all is the knowledge of knowing the truth. The knowledge of knowing the truth of impermanent dukkha protecting you from the present action (kamma) arising. So, future khandha cannot arise. Not getting the future khandha, the kammas we had done a lot in our past lives cannot follow anymore.

Only you have the khandha they can follow you. Therefore the Buddha gave the example of a lake. The water in the lake dries up is like the past kammas. Also not filling the lake with water again and it dries up. This like not create kamma in the present. Therefore if you want to end dukkha have to work for knowing the truth.

Knowing the truth becomes knowledge (vijjā). People are worrying about the past unwholesome kammas, and also the unwholesome kammas of present life. They can give the results to us at any time. If you don’t want to be like this have to be worked very hard to know the truth.

生命中最重要的事情

認識真理是最重要的事情。佛陀並未提及布施的真理（dāna sacca）、持戒的真理（sīla sacca）或奢摩他的真理（samatha sacca）。但在內觀修行（vipassanā）中，他將其視為真理。

如果你不知道真理，你便不會知道涅槃，也無法見到涅槃。真理與五蘊（khandha）息息相關，因此，涅槃亦與五蘊相連。五蘊即是苦諦（dukkha sacca），因此，涅槃也與苦相關（摘自《論事》（Kathāvutthu））。

當你找到五蘊時，你便會找到涅槃。認識真理比禮拜佛陀更為重要。這就是佛陀為何遣散尊者瓦加利（Ven. Vakkali），因為他關心尊者是否能認識真理（《阿毗達摩義釋》AA. i. 140f）。

佛陀曾將認識真理的利益與不認識真理的過患作比較。他舉了一個譬喻：有一座長、寬、深各一由旬（約13英里）的湖泊，裝滿了水，而七滴水則與此相比微不足道。

（在這個比喻中，因為不知真理而導致的苦，就像整座湖泊的水量；而對於須陀洹（sotāpanna）而言，剩下的苦僅如七滴水。）

（接著，禪師繼續依據十二因緣（D. A. process）分析世人的日常心理狀態，並將之與行善者作比較。善行的次數遠遠不及不善心的次數，因此，不知真理是極為可怕的。）

在五蘊中，能夠徹底了解其中之一，便是認識真理。但一般人對它的認識方式是：例如，當身體發癢時，你會不悅（domanassa），並心想：「怎麼這麼癢！」然而，在五蘊之中，所有生起的法皆屬苦諦（dukkha sacca），而且不斷地生起。

佛陀僅僅是在指示這一點。這些現象時時刻刻都在五蘊中發生。苦諦不斷生起，而我們卻不知道它的存在。五蘊中包含無數的真理，但如果我們不以智慧觀察它，它就變得毫無價值。我們過去所認為的苦，無非是被狗咬、飢餓等，但這些只是不善心（dosa）或不悅心（domanassa），並非真正的智慧。

你知道屍體的可厭（asubha），但你需要花錢處理它（如辦理葬禮）。然而，你並未認識五蘊中的「生死之不淨」（即無常的可厭）。這些現象既是不淨，也是苦。如果貪（taṁhā）、執取（upādāna）與行（kamma）不再相續，那麼便會達到「苦滅」（dukkha nirodho hoti）。這就是認識「無常之苦」。

無論五蘊中生起何種現象，若能將其認知為苦諦（dukkha sacca），便是在修習法隨觀（dhammānupassanā）。

認識無常之苦的智慧，能防止現行業（kamma）生起，使未來的五蘊無法再生起。若無未來的五蘊，過去世所造的無數業便無法再追隨我們。

因此，佛陀舉出湖泊的譬喻：湖水乾涸時，就如同過去的業已耗盡；而若不再注水入湖，它便不會再積水，這就如同在現世不再造作新業。因此，若想終結苦，便必須努力認識真理。

人們擔憂過去的不善業，也擔憂今生的不善業，因為它們隨時可能成熟並帶來果報。若不想讓這種情況發生，便必須竭盡全力去認識真理。

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人生中最重要的是什麼？

知曉真諦是最重要的事。佛陀並未說布施之真諦（dāna sacca）、持戒之真諦（sīla sacca）與禪定之真諦（samatha sacca）。對於內觀修習（vipassanā），他將其用作真諦。

若你們不知曉真諦，則不知曉涅槃，亦無法看見涅槃。真諦與五蘊相連。因此，涅槃亦與五蘊相連。五蘊為苦諦。故涅槃亦與苦相連（出自《論事》）。

於你們找到五蘊之後，你們將找到涅槃。知曉真諦比崇拜佛陀更重要。此為佛陀遣走瓦卡利尊者之原因，出於對他知曉真諦之關懷（AA. i. 140f）。

佛陀將知曉真諦之利益，比作不知曉真諦之過失。他以一個長、寬、深各為一由旬（13英里）之湖泊為喻，將其比作充滿水之湖泊與七滴水。

（此處之譬喻中，因不知曉真諦而為自身創造之痛苦，類似於整個湖泊中之水量。另一方面，入流者（sotāpanna）所剩餘之痛苦，僅如七滴水。）

（尊者繼續談論根據緣起過程，人們於日常生活中之心境。然後，他將其與行善之人進行比較。善行之數量，無法與不善心念之數量相比。故不知曉真諦極為可怕。）

於五蘊中，透徹地知曉其中任何一者，即為知曉真諦。你們所有人知曉真諦之方式為；例如，身體發癢。你們以不悅（domanassa）知曉它，例如，為何如此發癢！於五蘊中，所有生起之法，皆為苦諦之過程，且持續發生。

佛陀僅指向它。它們時刻於五蘊中發生。苦諦不斷生起，而我們卻不知曉。五蘊中存在無數真諦。若未以智慧追隨，則變得毫無價值。我們之前知曉之苦，為被狗咬、飢餓等。

此等為瞋恨之心（dosa）、不悅之心（domanassa）。此等並非智慧之心。你們知曉死屍之不淨（asubha）。不淨需要花費金錢（喪葬）。但你們不知曉五蘊中生滅之不淨（無常之不淨）。

此等為不淨，亦為苦。若貪愛、執取與業未隨之而來，則成為苦滅（dukkha nirodho hoti）。此為知曉無常之苦。於五蘊中生起之任何事物，並知曉其為苦諦，則成為法隨觀（dhammānupassanā）。

能拯救你們所有人者，為知曉真諦之智慧。知曉無常之苦之真諦之智慧，保護你們免受當前業（kamma）之生起。故未來之五蘊無法生起。若未獲得未來之五蘊，我們於過去世所造之大量業，便無法再追隨。

唯有你們擁有五蘊，它們才能追隨你們。因此，佛陀以湖泊為例。湖泊中之水乾涸，如同過去之業。亦不再向湖泊中注水，使其乾涸。這如同當前不造業。因此，若你們欲止息苦，必須努力知曉真諦。

知曉真諦成為智慧（vijjā）。人們擔憂過去之不善業，亦擔憂今生之不善業。它們可能隨時給予我們結果。若你們不欲如此，必須努力知曉真諦。

Polishing the Mind

[ At Sāvatthi, Jeta’s Grove, Anāthapiṇḍika’s monastery, Ven. Sāriputta, Mahā Moggallāna and many monks were there. They requested Sāriputta to give a teaching. He delivered the following teaching. (From the Majjhima Nikāya, Anaṅgaṇa Sutta, MN.5 Anaṅgaṇasuttaṃ)

1. Someone had a lot of defilements and didn’t know about it. He was an inferior person.

2. Someone had a lot of defilements and knew about it. He was a superior person.

3. Someone had few of defilements didn’t know about it. He was an inferior person.

(Sayadaw gave this talk for the yogis to make corrections for themselves) Sariputta gave the similes for these four persons.

A man bought a dirty bronze bowl from a market place and let it at home near a dirty conner and never cleaned it. And it became dirtier everyday.

A man bought a dirty bronze bowl and at home looked after it very well. He polished it every day and became brighter and brighter.

A man bought a clean bronze bowl and at home threw it near a dirty corner. And every day it became dirtier.

A man bought a clean bronze bowl and at home he looked after it very well and polished it every day and became shinning.

The first man is born with a lot of defilements and doesn’t know about it. So he associates with bad companions and goes to unsuitable and improper places and done many bad things. His mind becomes more and more defiled.

The second man is also born with a lot of defilements and knows about it. And he associates with good friends, restrains him himself, does good things and cultivates mind development. So his mind becomes purer.

The third man born with fewer defilements and doesn’t know about it and associates with bad companions, goes to unsuitable places and done many bad things. His mind becomes defiled.

The fourth man born with fewer defilements and knows about it, associates with good companions, restrains himself, does good things and cultivates mind development. So his mind becomes easily pure. Combine the first and the third persons and end up in the same ways and results.

The second and the fourth are also end up with the same results and can realize Nibbāna in this life or next life. Everyone should check himself with the four persons; correct mistakes and look after them themselves, and practice diligently in this life to end dukkha. ]

A person without knowing himself has defilements and the desire will never arise in his mind to clean it. And continue to do things connections with greed, hatred and delusion. He has defilements and making it more and more defiled. He will become more and more foolish without practice vipassanā, being born in the planes of misery after death. In this world there are too many people of this type. The second person knows he himself has defilements and practises vipassanā. He'll be born in the planes of bliss and realize Nibbāna after death.

The third person was born with less defilement and without knowing it and wandering amongst the forest of sensual objects. His defilements are rising up and increasing. With wrong companions and going amongst the five strands of sensual pleasures (kāmaguṇa).

A person, even with pāramīs, has bad companions and going to the bad places, done bad things and his defilements becomes thicker and thicker (A very good example was Prince Ajātasattu associated with Devadatta and the outcome was very grave.)

The fourth person sometimes he is unavoidable has to go amongst the sensual pleasure but very careful to stay away from them and moving around with vipassanā knowledge.

心靈的淨化

【地點：舍衛城，祇樹給孤獨園。當時尊者舍利弗、尊者大目犍連與許多比丘們皆在座。他們請求舍利弗開示，舍利弗遂作如下開示。（出自《中部經典》〈無垢經〉，中部第五經《阿楠根那經》（MN.5 Anaṅgaṇasuttaṃ））】

（禪師說這番話，是為了讓修行者自我檢視與修正。）舍利弗以譬喻解釋這四種人：

一個人從市場買了一只髒的銅碗，將它放在家中一個骯髒的角落，從未清洗，它每天變得愈加骯髒。

另一個人也從市場買了一只髒的銅碗，但回到家後細心照料，每天擦拭，它變得日益光亮。

再一個人買了一只乾淨的銅碗，回家後卻把它丟在骯髒的角落裡，它也每日變髒。

最後一個人買了一只乾淨的銅碗，回家後妥善照料，每天擦拭，最終變得閃閃發亮。

第一個人是與生俱來就有許多煩惱，卻不自知，因此與惡友為伍，流連於不適當之處，造作諸多惡業，導致心念愈加污濁。

第二個人也是與生俱來有許多煩惱，但他知道這些煩惱的存在，因此結交善友，自我約束，行善修心，使得心念漸漸清淨。

第三個人雖然與生俱來煩惱較少，但他不自知，結果與惡友來往，流連於不善之地，造作惡業，最終心靈也變得污濁。

第四個人煩惱較少並且自知，因此與善友為伴，自我克制，行善修心，使得心靈容易趨於清淨。

第一與第三種人雖有差異，但最終將導致相同的結局與果報。

第二與第四種人雖出生背景不同，卻皆能走向相同的結果，今生或來世皆有可能證得涅槃。每個人都應以這四種人為鑑，自我檢視、修正錯誤，精進修行，以期在此生了脫苦海。

一個人若不知道自己有煩惱，其心中將不會升起清淨的欲望，反而會不斷地行於貪、瞋、癡中，使其煩惱愈加沉重。如此人不修習內觀（vipassanā），終將成為愚癡之人，死後墮入惡趣。世間多數人皆屬此類。

第二種人知道自己有煩惱，故而修習內觀。這樣的人死後將生於善趣，並有可能證得涅槃。

第三種人雖煩惱稀少，卻不自知，沉迷於五欲之中，致使煩惱增長。他與惡友相處，追逐五欲（五種感官享樂 kāmaguṇa），終致心靈染污。

一個人即便具備福德資糧（波羅蜜 pāramī），若與惡友為伍，流連於惡地，造作惡業，最終煩惱也會不斷加深。（如阿闍世太子與提婆達多交往，其結果極為慘重，正是明證。）

第四種人雖有時不得不處於五欲之中，卻能謹慎持戒，遠離染著，以內觀智慧觀照身心，不為欲境所動。

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

淨化心靈

[ 於舍衛城祇樹給孤獨園，舍利弗尊者、摩訶目犍連尊者及眾多比丘在此。他們請求舍利弗尊者給予教導。他給予以下教導。（出自《中部5經·無穢經》（Majjhima Nikāya, Anaṅgaṇa Sutta, MN.5 Anaṅgaṇasuttaṃ））

某人具備大量煩惱，卻不知曉。他是劣等人。 2. 某人具備大量煩惱，且知曉。他是優等人。 3. 某人具備少量煩惱，卻不知曉。他是劣等人。 4. 某人具備少量煩惱，且知曉。他是優等人。

（尊者給予此談話，以供瑜伽行者自行修正。）舍利弗尊者為此四種人給予譬喻。

某人從市場購買一個骯髒之銅碗，並將其放在家中骯髒之角落，從未清洗。它每日變得更加骯髒。某人購買一個骯髒之銅碗，並於家中仔細照料。他每日擦拭，變得愈來愈明亮。某人購買一個乾淨之銅碗，並將其扔在家中骯髒之角落。它每日變得更加骯髒。某人購買一個乾淨之銅碗，並於家中仔細照料，每日擦拭，變得閃閃發光。

第一人天生具備大量煩惱，且不知曉。因此，他與惡友交往，前往不適當與不正當之處，並做了許多惡事。其心念變得愈來愈污穢。

第二人亦天生具備大量煩惱，且知曉。他與善友交往，約束自身，做善事，並培養心念發展。故其心念變得更加純淨。

第三人天生具備較少煩惱，且不知曉。他與惡友交往，前往不適當之處，並做了許多惡事。其心念變得污穢。

第四人天生具備較少煩惱，且知曉。他與善友交往，約束自身，做善事，並培養心念發展。故其心念容易變得純淨。將第一人與第三人結合，最終結果相同。

第二人與第四人亦最終結果相同，並可於此生或來世證悟涅槃。每個人皆應以四種人檢查自身；修正錯誤並自行照料，於此生精進修習以止息苦。]

不知曉自身之人，具備煩惱，其心中永不會生起清洗之欲求。且持續做與貪婪、瞋恨與愚癡相關之事。他具備煩惱，使其變得愈來愈污穢。他將於未修習內觀之情況下，變得愈來愈愚蠢，死後轉生於惡趣。此世間存在太多此類型之人。第二人知曉自身具備煩惱，並修習內觀。他將轉生於善趣，並於死後證悟涅槃。

第三人天生具備較少煩惱，卻不知曉，並於感官對象之森林中徘徊。其煩惱不斷生起與增加。與惡友交往，並於五欲之中遊蕩（kāmaguṇa）。

即使具備波羅蜜之人，若有惡友，前往惡劣之處，做惡事，其煩惱亦會變得愈來愈深厚。（阿闍世王子與提婆達多交往，其結果極為嚴重，即為極佳之例。）

第四人有時無可避免地必須於感官享樂中遊蕩，但極為謹慎地遠離它們，並以內觀智慧遊走。

Searching for the Right Things

A person doesn’t know the truth is only turning towards dukkha. Men are searching for women and women are searching for men. They are searching for the wrong thing. The real searching is for the truth. The truth still exists in the world but people are searching for dāna, sīla and samatha practices.

(Sayadaw gave the simile of a blind turtle in the ocean for the rarity of getting the human existence. After that, he continued to talk about the Bodhisatta’s two former teachers, Āḷāra Kālāma and Uddaka Rāmaputta. They were arūpajhāna attainers but did not have the chance for enlightenment. Sayadaw wanted to emphasize the difficulty of having the opportunity to practice the truth).

These examples are describing your power of the good kamma. And therefore do not be lazy. Even the Bodhisatta without knowing the truth sometimes born as animals (For example, Bhuridatta, the Serpent King or King of Nāga). This point is very important. Any being without destroying the seed of the identity view—sakkāya diṭṭhi can be fallen into the four planes of misery in the round of existence.

Even the real Bodhisattas were no exception and no need to say about the unreal ones. There were 550 Jataka Stories of the Buddha’s past lives as Bodhisatta, and he was born as animals for many times. In one life as the prince Temiya, even had mentioned once in hell before (also Temiya; J. vi, 3, the Mūgapakkha Jātaka).

But there are some misconceptions about Bodhisattas always living in Heaven and other things). In the world there is no greater fault than not knowing the truth. (Sayadaw explained the three knowledge as mentioned in the First Discourse of the Buddha.

These are; Sacca Ñāṇa, Kicca Ñāṇa and Kata Ñāṇa. May be these are able to be translated as theoretical knowledge, practical knowledge and resultant knowledge). Sacca Ñāṇa is the lower knowledge. Kicca Ñāṇa is the middle knowledge. Kata Ñāṇa is the higher knowledge. Listening to what I am saying and paying attention to the khandha.

Whatever arising in the khandha and knowing as dukkha sacca is Sacca Ñāṇa (Exception of lobha). It’s not including anicca yet. At the moment of arising and knowing is Sacca Ñāṇa. Wanting something or wanting to do something is Samudaya Sacca (only lobha). Samudaya ceases is Nirodha Sacca.

To know whatever arising is Magga Sacca. All these are ordinary knowing. This is with the help of a teacher. These are the way of knowing in details (Not a combined knowing).

Every time dhamma arises in the khandha by knowing these four points with the analytical knowledge is Sacca Ñāṇa. Even this lower knowledge is not everyone knowing it. Knowing these things is coming from the help of a teacher’s explanation. Even Ālara Kālāma and Uddaka Rāmputta didn’t know this knowledge.

This way of knowing was listening to the dhamma by the group of five monks. (Pañca‐vaggiya bhikkus, the first five disciples of the Buddha). How can someone knows the arising dhamma if he never heard about these dhammas? Every time with the truth of arising and knowing of it is Sacca Ñāṇa. Kicca Ñāṇa—whatever arises in the khandha is rising and passing away. Knowing thoroughly as impermanence is dukkha sacca.

Knowing thoroughly as it is dukkha arising and dukkha vanishing. This is fully understanding of dukkha sacca (pariññāya). There is nothing existing except of Dukkha Sacca. Kicca is one thing and Ñāṇa is another thing (The object is kicca and contemplative mind is ñāṇa). Kicca Ñāṇa is the practice (contemplation). You'll become a disadvantaged person if you don’t have this knowledge. Penetrative knowing is knowing thoroughly. Sacca Ñāṇa is ordinary knowing. Contemplation is doing the Kicca Ñāṇa. What I am worrying about you is Ñāṇa not turning towards the Khandha’s Kicca (Function of the Khandha). Khandha is always telling us its function. Ñāṇa not turning towards it that cannot get the Kicca Ñāṇa.

尋找正確的事物

一個不知道真理的人，只是在趨向苦（dukkha）。男人在尋找女人，女人在尋找男人。他們都在尋找錯誤的事物。真正應該尋找的是「真理」。真理依然存在於世間，但人們卻在尋找布施（dāna）、持戒（sīla）和禪定（samatha）的修行。

（禪師舉了「盲龜遇浮木孔」的比喻，來說明獲得人身的稀有性。接著，他談到了菩薩（Bodhisatta）過去的兩位老師——阿羅羅·迦蘭（Āḷāra Kālāma）和優陀迦·羅摩子（Uddaka Rāmaputta）。他們雖然證得無色界禪那（arūpajhāna），但仍然沒有獲得解脫的機會。禪師想強調的是，能夠實踐真理的機會極其難得。）

這些例子都顯示出你過去所累積的善業（kamma）的力量。因此，絕對不要懈怠。即便是菩薩，在未證得真理之前，有時也會投生為動物（例如，菩利達多龍王〔Bhuridatta〕，即那伽王〔Nāga〕）。這一點至關重要。任何未能斷除「我見」（sakkāya diṭṭhi）——即對自我的執著——的眾生，都可能墮入四惡趣（地獄、畜生、餓鬼、阿修羅），在輪迴之中流轉不息。

即便是真正的菩薩也無法避免，更何況是那些未成就的菩薩呢？在《本生經》（Jataka）中，記載了550則關於佛陀過去世作為菩薩的故事，而他多次投生為動物。在一世，他作為太子提米（Temiya），甚至曾一度墮入地獄（見《Mūgapakkha Jātaka》，J.vi, 3）。

然而，世間對於菩薩的誤解甚多，比如認為菩薩總是住於天界等等。在這個世界上，最大的過失莫過於不知道真理。（禪師解釋了佛陀初轉法輪時所提到的「三智」：真理智（Sacca Ñāṇa）、行道智（Kicca Ñāṇa）、成就智（Kata Ñāṇa）。這三者或可譯為「理論知識」、「實踐知識」及「證得知識」。）

真理智（Sacca Ñāṇa）是較低的智慧，行道智（Kicca Ñāṇa）是中等的智慧，而成就智（Kata Ñāṇa）則是較高的智慧。請專注於我所說的內容，並留意自己的「蘊」（khandha）。

無論在「蘊」中生起何種現象，若能知曉其為「苦諦」（dukkha sacca），則是「真理智」（Sacca Ñāṇa）（貪欲〔lobha〕除外）。這還不包含「無常」（anicca）。於生起的當下即能辨識，這便是「真理智」。若生起「想要某物」或「想做某事」，則是「集諦」（Samudaya Sacca）（僅指貪欲）。而「集諦」的止息則是「滅諦」（Nirodha Sacca）。

凡是能夠知曉「所生起之法」，即是「道諦」（Magga Sacca）。這些只是一般性的認識，需要依靠老師的指導才能理解。這些識別方式屬於細分的認知（而非綜合的認知）。

每當法（dhamma）生起於「蘊」中，若能以分析智慧認識這四種真理，則為「真理智」（Sacca Ñāṇa）。然而，即便是這樣較低層次的智慧，也並非人人皆能具備。能夠了解這些道理，皆來自於導師的開示。連阿羅羅·迦蘭（Āḷāra Kālāma）和優陀迦·羅摩子（Uddaka Rāmaputta）都未曾知曉這種智慧。

這種認知方式，是透過聆聽佛法而來的，就如同佛陀的五比丘弟子（Pañca-vaggiya bhikkus）所學習的那樣。倘若一個人從未聽聞這些法，他又如何能夠辨識「生起的法」呢？每當真理生起而能夠認識它，就是「真理智」。

行道智（Kicca Ñāṇa）——當「蘊」中的一切現象生起又消逝，若能徹底理解其「無常」，則即是「苦諦」。若能清楚地認知「苦」的生起與滅去，這便是對「苦諦」的圓滿理解（pariññāya）。世間的一切，除了「苦諦」，並無其他真實存在。

「行道」（Kicca）與「智慧」（Ñāṇa）是不同的概念。 「行道」指的是所觀察的對象，而「智慧」則是觀照的心識。行道智（Kicca Ñāṇa）即是修行（觀照）。若未能具備這種智慧，則將成為處於劣勢的人。

「徹見之智」指的是對現象的徹底理解。「真理智」只是一般性的認識，而「行道智」則是觀照的實踐。我所擔憂的是，你的「智慧」（Ñāṇa）未能轉向「蘊」的「行道」（Kicca），也就是未能關注到「蘊」的作用。

「蘊」時時刻刻都在向我們顯示其運作，但若智慧未能轉向它，則無法獲得「行道智」（Kicca Ñāṇa）。

尋求正確的事物

一個人不知道真相，只會轉向苦（dukkha）。人們尋找女人，女人尋找男人。他們都在尋找錯誤的事物。真正的尋求是對真相的尋求。真相仍然存在於世間，但人們卻在尋求布施（dāna）、持戒（sīla）和止（samatha）的修行。

（尊者以大海中盲龜的比喻，來說明獲得人身的稀有性。之後，他繼續談論菩薩的兩位前任老師，阿羅邏迦蘭（Āḷāra Kālāma）和鬱陀迦羅摩子（Uddaka Rāmaputta）。他們都證得了無色定（arūpajhāna），但沒有機會證悟。尊者想強調修習真相的機會是多麼困難。）

這些例子描述了你們善業的力量。因此，不要懶惰。即使是菩薩在不知真相的情況下，有時也會投生為動物（例如，布利達多，龍王或那伽之王）。這一點非常重要。任何眾生，若不摧毀身份見（sakkāya diṭṭhi）的種子，都可能墮入輪迴中的四惡道。

即使是真正的菩薩也不能倖免，更不用說虛假的了。佛陀過去世為菩薩的五百五十個本生故事中，他多次投生為動物。在提彌王子（Temiya）的一生中，甚至曾提到在地獄中（也是提彌；J. vi, 3，啞巴王子本生經）。

但對於菩薩總是住在天上和其他事情，存在一些誤解。世間沒有比不知真相更大的過錯。（尊者解釋了佛陀初轉法輪中提到的三種知識。

這些是；諦智（Sacca Ñāṇa）、業智（Kicca Ñāṇa）和果智（Kata Ñāṇa）。也許這些可以翻譯為理論知識、實踐知識和結果知識。）諦智是較低的知識。業智是中等的知識。果智是較高的知識。聆聽我所說的，並專注於五蘊（khandha）。

無論五蘊中生起什麼，並知道它是苦諦（dukkha sacca），這就是諦智（貪婪（lobha）除外）。它還不包括無常（anicca）。在生起的瞬間知道，這是諦智。想要某物或想要做某事，這是集諦（Samudaya Sacca）（僅限貪婪）。集諦滅盡，這是滅諦（Nirodha Sacca）。

知道任何生起的事物，這是道諦（Magga Sacca）。所有這些都是普通的知曉。這是藉助老師的幫助。這些是詳細的知曉方式（不是綜合的知曉）。

每次五蘊中生起法（dhamma），以分析的知識知道這四點，這是諦智。即使是這種較低的知識，也不是每個人都知道。知道這些事物來自老師解釋的幫助。即使是阿羅邏迦蘭和鬱陀迦羅摩子也不知道這種知識。

這種知曉方式是五比丘（Pañca‐vaggiya bhikkus，佛陀最初的五位弟子）聆聽佛法。如果一個人從未聽過這些法，他怎麼能知道生起的法呢？每次以生起的真相知曉它，這是諦智。業智——無論五蘊中生起什麼，都在生起和滅去。徹底知道它是無常，這是苦諦。

徹底知道它是苦生起和苦滅去。這是對苦諦的完全理解（pariññāya）。除了苦諦之外，沒有任何存在。業（kicca）是一回事，智（Ñāṇa）是另一回事（對象是業，觀照的心是智）。業智是實踐（觀照）。如果你沒有這種知識，你就會成為一個弱勢的人。透徹的知曉是徹底的知曉。諦智是普通的知曉。觀照是做業智。我所擔憂你們的是智不轉向五蘊的業（五蘊的功能）。五蘊總是告訴我們它的功能。智不轉向它，就無法獲得業智。

Practical Knowledge of Dukkha

[Sayadaw gave four talks on Kicca Ñāṇa connection to the four functions of Dukkha Sacca; Pīḷanaṭṭha (oppressive), Saṅkhatatha (conditioning), Santāpatha (burning) and vipariṇāmatha (changing)]

[Sayadaw said; Kicca Ñāṇa was vipassanā ñāṇa so you had to develop for many times (bhāvetabba). By seeing anicca at the same time and discern the four truths. Seeing the Khandha (anyone of the five Khandhas) arises is dukkha arising, seeing impermanence is magga ñāṇa, taṇhā not arising is samudaya, and not creating another khandha is nirodha. ]

A person not knowing the truth is like a blind man moving around, walking around with two of the wholesome and unwholesome legs. That is avijjā paccaya saṅkhāra—ignorance conditions volitional formation. (Here the blind man is ignorance, moving around with two legs are positive and negative actions).

Can not every dāna (giving) realize Nibbāna? If, it is led by ignorance (including taṇhā itself), then you will not get it (Nibbāna is without them). Therefore these two legs (wholesome and unwholesome) are moving towards dukkha in the whole round of existence (saṁsāra).

It is like a blind man moving around. Blind man walking around and falling down is dukkha sacca (jāti) because of avijjā and saṅkhāra receiving birth (jāti) khandhas. After falling down and what happen to him? He gets injuries. Get it back again the sores of dukkha. Viññāṇaṁ paccaya nāma‐rūpaṁ—rebirth consciousness conditions mind/body.

From nāma‐rūpaṁ paccaya saḷāyatanaṁ—mind/body conditions six sense‐bases. Six sense‐bases are like infested wounds with pus and blood oozing out. These are happening in the six sense‐bases. Phassa paccaya vedanā—contact conditions feeling. Contact here means making your way in the thorny forest (Do not forget about the blind man is ignorance).

So, it is like a cane falling down on the wounds. And the feelings are arising. After knowing these things and the khandha’s nature you do not desire it again. Ignorance becomes knowledge (avijjā to vijjā). The mind becomes clean and pure. During listening to the talk, I am showing you the fault of the D. A. process. And you don’t have pleasure and enjoyment in it. Become not desiring this khandha and not wishing a new khandha. At that time have to analyze the truth. In the mind, knowledge of non‐greed arises. In Sacca Ñāṇa have to know Dukkha and Samudaya arise. And to know their cessation (i.e., Nirodha). Knowing them is magga sacca. Every arising phenomenon has to know these four points.

Today I’ll talk about Kicca Ñāṇa; Dukkha, Samudaya, Nirodha and Magga, all four of them. You have to ask; “What are their function?” To know about them is Kicca Ñāṇa. This knowledge is more important than Sacca Ñāṇa. This is a very rare opportunity to hear about it. During listening don’t let other mind states come in.

This is an important time (Recounted the story of layman Peya during the time of Kassapa Buddha) At that time his mind was clean and pure. And then the Buddha was in ready to talk about sacca dhamma. But at that moment he had some business and got up and left the place.

Because of that he missed the chance for realization (He had to wait for another chance to come quite a very long time. This was at the time of Gautama Buddha) It’s the time of turning your mind on the khandha for practice. So, turn your mind on it. Now, you have already listening to the talk for 45 minutes. Feelings are arising in the khandha. These feelings are oppressing the body/mind.

This khandha has the power of oppression—Dukkhasa Pīḷanaṭṭho: it has the nature of oppression. This feeling arising is for the oppression of other khandhas. Whatever arises in the khandha and know it as oppressive. Knowing it thoroughly as except has the oppressive function and no other matters.

At that time of knowing, samudaya not arises and dies away This is called cessation by not arising—Anupada Nirodho. The function of knowing (Magga Sacca) is also doing the expelling function (of samudaya taṇhā). This is taṇhā nirodha (cessation of craving). Observing the oppression again and again is bhāvetabba.

It is bhāvetabba by contemplation with magga sacca for many times on the oppression of dukkha. Kilesa also ceases for many times. At the same time is performing the four truths. Kilesa ceases by not arising is nirodha. Taṇhā nirodho Nibbānaṁ—Taṇhā extinguished is Nibbāna. You will finish your task by practice and not by pāramīs if you contemplate in this way.

In Sacca Dhamma; Sacca is truth and Dhamma also is truth. There is nothing truer than that. Other dhammas can be said as not truth. It will give you the result sometime if you have done dāna (giving). But if other unwholesome dhamma comes in and destruct, it will not give the result.

Practice sīla (virtues) for long life but it becomes short life if other unwholesome kammas come in. (All these things are important for reflection. The functioning of law of kamma is not very simple. Only the Buddha fully comprehended it. If not we can be in misunderstanding and lost faith in it. The situations can be changed if some conditions come in.)

Samatha dhammas are also the same. (Sayadaw recounted back to the blind man simile in the first talk.) The blind man is looking for medicines after he is getting the different kinds of feeling but it will not be a good one.

Vedanā paccaya taṇhā—Feeling conditions craving. This is looking for medicines. Taking the wrong medicine and even the old wound is not cured, instead getting a new wound. Kamma paccaya jāti—Action conditions birth. This is a new wound. Your situation is like a monkey, gets a wound on the body. The wound is not cured and even becomes worse by scratching.

If you can’t find or get a good teacher, then it is developing of wounds and nothing. (Majority of people are thinking that indulgence in sensual pleasure is development. So they find ways to indulgence for sensual pleasures. This is the outcome of modern science and technology, with inventions for sensual pleasure).

In this 31 realms of existence and having different kinds of birth are blind people moving around there. It is not easy to teach people on truth because they had been blinded for a long time, for many lives, now. It will be quite difficult to cure them. Now you are coming here for listening talk is looking for the medicine.

This time is the best. You have to take the chance for treatment. If you do not, then next time will be not easy. Maybe you will not find a good teacher. Even have a good teacher, maybe you will not live for long enough.

For example, seeing consciousness arises. Seeing consciousness is the wound with pus. This is dukkha sacca. Different kinds of mind arise and know them as dukkha sacca. It is Kicca Ñāṇa thoroughly to know them as diseases (rogato); as arising by the conditions of ignorance and craving of past life. The Kamma of past life made the arrangement to be here. Saṅkhatatho—this is the dukkha sacca of condition by taṇhā. The impermanence of minds are dukkha and conditions by taṇhā. Discerning impermanence every time is Kicca Ñāṇa. It’s also conditioning by kamma. The eyes are becoming not clear (ageing) and become damaged, etc. The khandha is talking about its function (Kicca). Knowing is Ñāṇa, therefore Kicca Ñāṇa.

Do you still desire these kinds of eyes? Taṇhā, upādāna and kamma not arise. The four truths are including in the Kicca Ñāṇa. So, just contemplate impermanence. Even you don’t know about them and all four truths are including in it.

苦諦的實踐智慧

（禪師在這幾日的開示中，講述了「作意智」（Kicca Ñāṇa）與苦諦（Dukkha Sacca）的四種特性之關聯：壓迫性（Pīlaṇaṭṭha）、緣生性（Saṁkhatatha）、燃燒性（Santāpatha）和變異性（Vipariṇāmatha）。）

第一場開示（T1）

禪師開示道：「作意智即是觀智（Vipassanā Ñāṇa），因此必須多次修習（bhāvetabba）。透過觀察無常（anicca），同時能夠洞察四聖諦。見到五蘊之一的生起，即是苦的生起（dukkha）；見到無常，即是道智（magga ñāṇa）；貪欲（taṇhā）不生起，即是集諦（samudaya）；不再造作新的蘊，即是滅諦（nirodha）。」

一個不知真理的人，如同一個盲人四處遊走，依靠善與惡的兩條腿行走（指的是善業與惡業）。這即是「無明緣行」（avijjā paccaya saṁkhāra）——無明生起行（造作）。（在此比喻中，盲人象徵無明，行走時依賴的兩條腿則是善與不善業的造作。）

每一種布施（dāna）都能讓人證得涅槃嗎？如果布施是由無明（或貪欲）所引導，那麼它將無法帶來涅槃（因為涅槃是遠離貪欲與無明的境界）。因此，這兩條腿（善與惡業）在整個輪迴中都朝向苦（dukkha）而行。

這就像盲人四處遊走，最終跌倒，這即是「苦諦」（dukkha sacca）。因為無明（avijjā）與行（saṁkhāra），導致了「生」（jāti），即新的五蘊生起。跌倒之後，發生了什麼？他受傷了。再次承受苦的創傷，這即是「識緣名色」（viññāṁaṁ paccaya nāma-rūpa）。

「名色緣六處」（nāma-rūpa paccaya saḷāyatana）——名色導致六處（六根）生起。這六根就像潰爛的傷口，膿血不斷流出。（這比喻的是六根接觸外境時產生的痛苦。）

「觸緣受」（phassa paccaya vedanā）——觸導致受（感受）。這裡的「觸」比喻在荊棘叢生的森林裡行走（請記住，盲人仍然代表無明）。這就像是傷口上又被狠狠地抽打了一下，疼痛因此生起。

當你了解這些過程，並且深入觀察五蘊的本質時，你就不會再渴望五蘊。無明將轉變為智慧（avijjā 轉為 vijjā），心變得清淨無染。當你聆聽這場開示時，我向你揭示了十二因緣（D. A. process）的過失，你因此不再對五蘊產生樂受與執取。當下便應深入分析四聖諦。當心中生起「無貪」（alobha）之智時，即可知苦、集的生起，以及它們的止息（即滅諦）。明白這些即是「道諦」（magga sacca）。每一個生起的現象，都必須以這四個層面來審視。

今日的主題是「作意智」（Kicca Ñāṇa），即苦、集、滅、道的實踐智慧。你應當問：「它們的功能是什麼？」能夠明白這些功能，即是「作意智」。這種智慧比單純的「真理智」（Sacca Ñāṇa）更為重要，且極為稀有。

（禪師講述了過去迦葉佛（Kassapa Buddha）時代一位在家居士 Peya 的故事，說明聆聽佛法的珍貴機會。）

當時 Peya 的心清淨無染，迦葉佛準備向他開示四聖諦，但就在那一刻，他因為世務而離席，錯過了證悟的機緣。他必須等到釋迦牟尼佛時代才再度遇到機會。

因此，現在正是觀照五蘊、修行的最佳時機。請專注於你的五蘊，現已聆聽開示45分鐘，五蘊之中已有諸多感受生起。這些感受正在壓迫身心。

「五蘊具有壓迫性」（Dukkhasa Pīlaṇaṭṭho）——它的本質即是壓迫。無論在五蘊之中生起何種現象，皆應視其為一種壓迫，除此之外，別無其他。

當你清楚觀察到這一點時，「集諦」（Samudaya）便不會再生起，最終消滅。這被稱為「不再生起即滅」（Anupada Nirodho）。「道諦」（Magga Sacca）即是此時的認知，它也具有滅除「集諦」的功能，這便是「貪欲的止息」（taṇhā nirodha）。

你應當一再地觀察這種壓迫性，這就是「應當修習」（bhāvetabba）。透過道諦的觀照，你將多次體驗煩惱的止息。同時，你正在實踐四聖諦。

「貪欲的止息即是涅槃」（Taṇhā nirodho Nibbānaṁ）——當貪欲止息時，即能證得涅槃。

如果你以這種方式修行，你將完成解脫的任務，而非依賴「波羅蜜」（pāramī）來等待未來的機會。

苦諦的實踐知識

[尊者對與苦諦的四種作用相關的業智（Kicca Ñāṇa）進行了四次開示；逼迫性（Pīḷanaṭṭha）、有為性（Saṅkhatatha）、燃燒性（Santāpatha）和變壞性（vipariṇāmatha）]

[尊者說；業智是觀智（vipassanā ñāṇa），因此你必須多次修習（bhāvetabba）。同時看到無常，並辨別四聖諦。看到五蘊（任何一個五蘊）生起是苦生起，看到無常是道智（magga ñāṇa），貪愛（taṇhā）不生起是集諦（samudaya），不創造另一個五蘊是滅諦（nirodha）。]

一個人不知真相，就像一個盲人在四處移動，用善惡兩條腿走路。這就是無明緣行（avijjā paccaya saṅkhāra）——無明緣於意志活動。（這裡盲人是無明，用兩條腿走路是正面和負面的行為）。

難道每一次的布施（dāna）都能證悟涅槃嗎？如果它被無明（包括貪愛本身）引導，那麼你將無法獲得它（涅槃沒有它們）。因此，這兩條腿（善和惡）在整個輪迴（saṁsāra）中都在朝向苦（dukkha）移動。

這就像一個盲人在四處移動。盲人四處走動跌倒是苦諦（生，jāti），因為無明和行接受了五蘊的出生（jāti）。跌倒後他會怎麼樣？他受傷了。再次獲得苦的傷口。識緣名色（viññāṇaṁ paccaya nāma‐rūpaṁ）——再生意識緣於名色。

從名色緣六入（nāma‐rūpaṁ paccaya saḷāyatanaṁ）——名色緣於六根。六根就像充滿膿血的傷口。這些都發生在六根中。觸緣受（phassa paccaya vedanā）——觸緣於感受。這裡的觸意味著在荊棘叢林中行走（不要忘記盲人是無明）。

所以，這就像一根拐杖落在傷口上。感受正在生起。在知道這些事物和五蘊的本質後，你不再渴望它。無明變成了知識（avijjā 變成 vijjā）。心變得乾淨純潔。在聽開示時，我向你展示了緣起（D.A.）過程的錯誤。你不會從中得到快樂和享受。變得不渴望這個五蘊，也不希望一個新的五蘊。那時必須分析真相。在心中，無貪的知識生起。在諦智（Sacca Ñāṇa）中，必須知道苦和集生起。並知道它們的止息（即滅諦）。知道它們是道諦。必須知道每一個生起的現象的這四個要點。

今天我將談論業智；苦、集、滅、道，全部四個。你必須問；「它們的作用是什麼？」知道它們是業智。這種知識比諦智更重要。這是一個非常難得的機會來聽取它。在聽的時候，不要讓其他心態進入。

這是一個重要的時刻（重述迦葉佛時期居士Peya的故事）。那時他的心是乾淨純潔的。然後佛陀準備談論諦法。但在那一刻，他有一些事情，起身離開了。

因此，他錯過了證悟的機會（他必須等待很長一段時間才能再次獲得機會。這是在喬達摩佛時期）。現在是將你的心轉向五蘊進行修行的時刻。所以，將你的心轉向它。現在，你已經聽了45分鐘的開示。五蘊中正在生起感受。這些感受正在壓迫身心。

這個五蘊具有壓迫的力量——苦諦的逼迫性（Dukkhasa Pīḷanaṭṭho）：它具有壓迫的本質。這種感受的生起是為了壓迫其他五蘊。無論五蘊中生起什麼，都要知道它是壓迫性的。徹底知道它，除了具有壓迫作用外，沒有其他事情。

在知道的那一刻，集諦不生起並消失。這被稱為不生起的止息——Anupada Nirodho。知道的作用（道諦）也在執行驅逐作用（驅逐集諦的貪愛）。這是貪愛的止息（taṇhā nirodha）。一遍又一遍地觀察壓迫是修習（bhāvetabba）。

通過對苦諦的壓迫多次以道諦進行觀照，這是修習。煩惱也多次止息。同時執行四聖諦。煩惱不生起的止息是滅諦。貪愛的止息是涅槃（Taṇhā nirodho Nibbānaṁ）。如果你以這種方式觀照，你將通過修行而不是波羅蜜完成你的任務。

在諦法中；諦是真理，法也是真理。沒有比這更真實的了。其他法可以說是假的。如果你做了布施（dāna），它會在某個時候給你結果。但如果其他不善的法進來破壞，它就不會給你結果。

修行戒（sīla）以求長壽，但如果其他不善的業進來，它就會變成短壽。（所有這些事情對於反思都很重要。業力的運作並不簡單。只有佛陀才能完全理解它。否則我們可能會誤解並失去對它的信心。如果某些條件進來，情況可能會改變。）

止法也是如此。（尊者回顧了第一次開示中的盲人比喻。）盲人在獲得不同種類的感受後尋找藥物，但這不會是好的。

受緣愛（Vedanā paccaya taṇhā）——感受緣於貪愛。這是在尋找藥物。服用錯誤的藥物，舊傷甚至沒有治癒，反而得了新傷。業緣生（Kamma paccaya jāti）——行為緣於出生。這是一個新的傷口。你的情況就像一隻猴子，身上有傷口。傷口沒有治癒，反而因為抓撓而變得更糟。

如果你找不到或得不到一位好老師，那麼就只會產生傷口，什麼都沒有。（大多數人認為沉迷於感官樂趣是發展。因此，他們尋找沉迷於感官樂趣的方法。這是現代科技的結果，發明了感官樂趣的產品）。

在這三十一界的存在中，擁有不同種類的出生都是盲人在那裡移動。教導人們真相並不容易，因為他們已經被蒙蔽了很長時間，很多世了。現在治癒他們會相當困難。現在你來這裡聽開示是在尋找藥物。

這次是最好的。你必須抓住機會接受治療。如果你不這樣做，那麼下次就不容易了。也許你找不到一位好老師。即使有一位好老師，也許你也不會活得足夠長。

例如，看到意識生起。看到意識是充滿膿的傷口。這是苦諦。生起不同種類的心，並知道它們是苦諦。徹底知道它們是業智，知道它們是由過去世的無明和貪愛的條件生起的疾病（rogato）。過去世的業安排了在這裡。有為性（Saṅkhatatho）——這是由貪愛條件形成的苦諦。心的無常是苦，並由貪愛條件形成。每一次辨別無常都是業智。它也是由業條件形成的。眼睛變得不清楚（衰老）並受損等等。五蘊正在談論它的作用（業）。知道是智，因此是業智。

你還渴望這些種類的眼睛嗎？貪愛、執取和業不生起。四聖諦都包含在業智中。所以，只需觀照無常。即使你不知道它們，所有四聖諦都包含在其中。

苦諦的實踐知識

止法也是如此。（尊者回顧了第一次開示中的盲人比喻。）盲人在獲得不同種類的感受後尋找藥物，但這不會是好的。

你還渴望這些種類的眼睛嗎？貪愛、執取和業不生起。四聖諦都包含在業智中。所以，只需觀照無常。即使你不知道它們，所有四聖諦都包含在其中。

The Buddha said that he was realizing enlightenment by knowing the causes of the arising of living beings and the cessation of them. It’s the arising of ignorance and the cessation of it. Today I’ll talk about the Kicca Ñāṇa of Santāpatha—Burning with kilesa fire. Dukkha Sacca of the khandha is always burning with kilesa. Beings are always burning with the kilesa fire (see the Fire Discourse to the Kassapa’s brothers of fire worshipping ascetics, SN.35.28 Ādittasuttaṃ).

Mind/body are burning with fire. This khandha is burning with 11 kinds of fire (lust—raga, hatred—dosa, delusion—moha, birth—jāti, ageing—jarā, death—maraṇa, sorrow—soka, lamentation—parideva, pain—dukkha, grief—domanassa, despair—upāyāsa).

So, it is dukkha sacca. It has the function of always burning with kilesa fire. Every phenomenon of arising and falling away has to be contemplated in this way. Prince Ajātasattu was burned by kilesa fire of greed and hatred, and killed his father. So his perfection of becoming a sotāpanna was also burned down by it. His good kammas were nullified (became ahosikamma).

Is there any dhamma not vanishing in the khandha? Contemplate every arising and vanishing phenomenon as burning with fire and disappearing. Then you get the Santapattha Kicca Ñāṇa. You see the mind and body dhammas as after burning and vanishing is Kicca Ñāṇa.

After that you don’t see any function of the burning process. The function of burning with fire is gone. This is seeing Nibbāna, the fuels (khandhas) are consumed and fire (kilesas) extinguished. It’s Kata Ñāṇa.

Mind and body are not arising as before is the fuels are consumed. Craving and clinging are not following after is the fire extinguished. Kicca Ñāṇa is seeing the fuels and fire are burning. In the Saṃyutta Nikāya the Buddha said; “If someone gets Kicca Ñāṇa and Nibbāna is near to him.”

Arriving to the hell and the hell fire there is so strong that it nearly blinds the eyes. By hearing the crying of the hell beings and ears are nearly deaf. The smell there is also so terrible that the nose nearly falling off. The hell foods and drinks go into the mouth are burning the small and large intestines and falling out at the bottom. The clothes in the hell are touching the body also burn it down.

Even thoughts are burning in the hell. Nothing is good there. It is called Mahā Pariḷāha Hell—The Hell of Great Burning. Even though the hell beings will still have the chances to be free from there. But not knowing the truth is more terrible than that. Why is that? It's because not knowing—ignorance (avijjā) is establishing these hells. These do not naturally appear. These are the works (kammas) of people who do not know the truths. The things in Hell and fall into it are creating by one’s own unwholesome kamma (not created by God). Wanting to go to Hell is very easy and also easy to cut it off.

Everything of arising must know as dukkha sacca. You have to be afraid of not knowing to cut off your own D. A. process. Do not be afraid of the Hell. The doors to the planes of misery are closed by knowing the truths. Kammas are opening the doors and Ñāṇa closing it. Kammas opened the doors did not mean it normally opened by itself.

Taking it as one’s own kammas is making ready for it. (This is one of the important points that we can change our kammas. For example, Subrahmā devata and his 500 celestial nymphs’ kammas were making ready for them to go there after death. They were listening to the Buddha’s teaching and nullified its result. In the same way by wholesome merits celestial mansions were appeared in the heaven, e.g., Nandiya upāsaka (Dhp 219~220; DhA. iii. 290ff, Vv. PTS:#862).

One’s dukkha is establishing by one’s D. A. process. It can’t do anything by kamma alone. Kamma do the jobs with the arrangement of kilesas. Do not be afraid of kamma but to kilesas. For example, the arrow and the shooter, arrow is like kamma and the shooter is kilesas. Between them, you have to be afraid of the shooter and not for the arrow.

The Buddha never taught not to think about things but just thought about the truths (for Nibbāna) if you wanted. Thinking with greed, hatred and harmfulness, then craving, conceit and wrong view (taṇhā, māna, diṭṭhi) will arise.

Today I will talk about change (vipariṇāma) in Dukkha Sacca. Change exists is Dukkha Sacca and not exists is Nirodha Sacca. Arising and vanishing are called vipariṇāma—changing or discarding one’s nature. If you can observe the change becomes Kicca Ñāṇa.

The arising and vanishing are the functions (Kicca) of the mind/body process. The knowing is Ñāṇa. Changing and destruction are not happening without causes. It happens by aging and death (jarā and maraṇa) in itself.

T3（晚間開示）

佛陀說，他是通過了知眾生生起與滅去的因緣，從而證悟了涅槃。這即是無明的生起與無明的止息。今天我將談論 Santāpatha 的 Kicca Ñāṇa—即被煩惱之火燃燒的過程。蘊的苦諦（Dukkha Sacca）時時刻刻都在被煩惱燃燒，眾生亦不斷被煩惱之火焚燒（參見《相應部》 Kassapa 兄弟火崇拜修行者的《火經》（SN.35.28 Ādittasuttaṃ））。

身心皆被火焚燒，此五蘊正燃燒著十一種火焰（貪—raga，瞋—dosa，癡—moha，生—jāti，老—jarā，死—maraṇa，憂—soka，悲—parideva，苦—dukkha，惱—domanassa，絕望—upāyāsa）。

因此，它即是苦諦，其作用即是不斷地燃燒於煩惱之火。每一個生滅的現象皆須如是觀察。阿闍世王（Prince Ajātasattu）因貪與瞋之煩惱火焚燒，遂弒父，因此他的成就須陀洹的機會亦被燒毀，其善業被抵消（成為無效業 ahosikamma）。

於五蘊之中，是否有不滅之法？應觀照每一個生起與滅去的現象，猶如被火焚燒而消逝，則可獲得 Santapattha Kicca Ñāṇa（燃燒與滅盡智）。見到身心法燃燒後歸於消逝，即是 Kicca Ñāṇa。

爾後，便不復見燃燒之作用，燃燒之功能已消失，這便是見到涅槃，燃料（五蘊）耗盡，火焰（煩惱）熄滅，這即是 Kata Ñāṇa（成就智）。

身心不再如昔日般生起，即是燃料已耗盡；貪愛與執取不再追逐，即是火焰已熄滅。Kicca Ñāṇa 是見到燃料與火焰正在燃燒。《相應部》中佛陀說：「若有人得 Kicca Ñāṇa，則涅槃已近。」

墮入地獄，地獄之火熾烈至幾乎使雙眼失明；聽聞地獄眾生的哭嚎聲，雙耳幾乎失聰；地獄中的惡臭亦強烈至使鼻子幾乎脫落。地獄之食物與飲品吞入口中，燃燒著小腸與大腸，最終自體內落下。地獄中的衣物觸及身體亦令其燃燒殆盡。

即使是意念，在地獄中亦為烈焰所焚，毫無一物可稱為美善，因此此地亦被稱為「大熾燃地獄」（Mahā Pariḷāha Hell—The Hell of Great Burning）。然而，即便是地獄眾生，亦仍有機會得以解脫。但不知真理者，其狀況比地獄更為可怕。為何如此？因為無知（avijjā）創造了這些地獄。它們並非自然生起，而是那些不知真理之眾生所造作的業力（kamma）所形成。地獄之境與墮入其中皆是由自身的不善業所造（並非神所創造）。欲往地獄甚為容易，而斷絕之亦同樣容易。

所有生起之法皆應知為苦諦。應當畏懼的是不知如何斷除自身的「緣起」（D. A. process），而非畏懼地獄。墮入惡趣之門由無明與業所開啟，而由智慧（Ñāṇa）所關閉。業力開啟此門，並非此門自然敞開。

執著自身之業，即是為墮入地獄做準備。（這是我們可以改變業力的重要關鍵。例如，Subrahmā 天神與其五百位天女之業本來已準備使其死後墮入地獄，但因聽聞佛陀的教法，令此果報無效。同樣，透過善業之力，天界宮殿得以顯現，例如 Nandiya 居士（Dhp 219~220; DhA. iii. 290ff, Vv. PTS:#862））。

個人的苦受乃由自身的「緣起」（D. A. process）所建立，而非單憑業力而決定。業力的運作須依附於煩惱。因此，應畏懼的並非業力，而是煩惱。例如，箭矢與射手，箭矢猶如業力，而射手則為煩惱。二者之中，應當畏懼的並非箭矢，而是射手。

佛陀從未教導人們不應思考事物，而是應思惟真理（以求涅槃）。若思考時伴隨貪、瞋、害，則貪愛、慢心與邪見（taṇhā, māna, diṭṭhi）便會生起。

今日我將談論苦諦中的「變異」（vipariṇāma）。變異存在即是苦諦，不存在則為滅諦（Nirodha Sacca）。生起與滅去即是所謂的變異（vipariṇāma）—即變化與捨棄自性。若能觀察變異，即可獲得 Kicca Ñāṇa。

生滅是身心過程的作用（Kicca），而知曉此生滅即是智慧（Ñāṇa）。變異與毀滅非無因而生，而是由於老與死（jarā 與 maraṇa）之法自體內發生。

T3（晚間開示）

佛陀說，他是通過知道眾生生起的原因和它們的止息而證悟的。這是無明的生起和它的止息。今天我將談論業智的燃燒性（Santāpatha）——被煩惱之火燃燒。五蘊的苦諦總是受到煩惱的燃燒。眾生總是受到煩惱之火的燃燒（參見《相應部》35.28《燃燒經》，佛陀對迦葉兄弟的火崇拜苦行者的開示）。

身心都被火燃燒。這個五蘊被十一種火燃燒（貪欲—raga、瞋恨—dosa、愚癡—moha、出生—jāti、衰老—jarā、死亡—maraṇa、悲傷—soka、哀歎—parideva、痛苦—dukkha、憂愁—domanassa、絕望—upāyāsa）。

所以，這是苦諦。它具有總是受到煩惱之火燃燒的作用。必須以這種方式觀照每一個生起和消逝的現象。阿闍世王子被貪婪和瞋恨的煩惱之火燃燒，殺死了他的父親。因此，他成為須陀洹的完美也被它燒毀了。他的善業被抵消了（變成無效的業，ahosikamma）。

五蘊中有沒有不消失的法？觀照每一個生起和消逝的現象，就像被火燃燒並消失一樣。然後你獲得燃燒性的業智（Santapattha Kicca Ñāṇa）。你看到身心之法就像燃燒後消失一樣，這是業智。

在那之後，你看不到任何燃燒過程的作用。燃燒的作用消失了。這就是看到涅槃，燃料（五蘊）被消耗，火（煩惱）熄滅。這是果智（Kata Ñāṇa）。

身心不像以前那樣生起，是因為燃料被消耗了。貪愛和執著不再跟隨，是因為火熄滅了。業智是看到燃料和火正在燃燒。在《相應部》中，佛陀說：「如果有人獲得業智，那麼涅槃就離他不遠了。」

到達地獄，那裡的地獄之火非常強烈，幾乎使眼睛失明。聽到地獄眾生的哭聲，耳朵幾乎失聰。那裡的氣味也很可怕，鼻子幾乎掉下來。地獄的食物和飲料進入嘴裡，燃燒大小腸，從底部掉出來。地獄的衣服接觸身體也會將其燒毀。

即使是想法在地獄中也在燃燒。那裡沒有什麼好的。它被稱為大燃燒地獄（Mahā Pariḷāha Hell）。即使地獄眾生仍然有機會從那裡解脫，但不知真相比這更可怕。為什麼呢？因為不知——無明（avijjā）正在建立這些地獄。這些不是自然出現的。這些是不知真相的人的行為（業）。地獄中的事物和墮入地獄都是由自己的不善業創造的（不是上帝創造的）。想去地獄很容易，切斷它也很容易。

必須知道一切生起的事物都是苦諦。你必須害怕不知，以切斷你自己的緣起過程。不要害怕地獄。通過知道真相，惡道的門被關閉。業打開了門，智關閉了它。業打開了門並不意味著它通常是自己打開的。

將其視為自己的業，就是為其做好準備。（這是我們可以改變業的重要一點。例如，善住天子（Subrahmā devata）和他的五百位天女的業正在為他們死後去那裡做好準備。他們聽了佛陀的教導，抵消了其結果。同樣，通過善行，天上的宮殿在天上出現，例如難提優婆塞（Dhp 219~220; DhA. iii. 290ff, Vv. PTS:#862）。

一個人的苦是由一個人的緣起過程建立的。它不能單靠業來做任何事情。業在煩惱的安排下工作。不要害怕業，而是要害怕煩惱。例如，箭和射箭者，箭就像業，射箭者是煩惱。在它們之間，你必須害怕射箭者，而不是箭。

佛陀從未教導不要思考事物，而是如果你想獲得涅槃，就只思考真相。帶著貪婪、瞋恨和傷害性思考，那麼貪愛、我慢和邪見（taṇhā, māna, diṭṭhi）就會生起。

今天我將談論苦諦中的變化（vipariṇāma）。變化存在是苦諦，不存在是滅諦。生起和消逝被稱為變化——改變或捨棄一個人的本性。如果你能觀察到變化，就會變成業智。

生起和消逝是身心過程的作用（業）。知道是智。變化和毀滅不是沒有原因發生的。它是由衰老和死亡（jarā 和 maraṇa）本身發生的。

The Art of Thinking

During the contemplation of one’s khandha; mind and body only exist as rise and fall. Khandha only has impermanence. Observe them and only see impermanence. And then your both eyes have light. With the traditional eyes of the parents we take it as this is my son, my daughter, etc.

If dying in this way we are born and die as blind people and end up in the coffins. It’s a great lost. Therefore the Buddha said about us as we were blind and crazy worldlings. What does it look like? Earth worms have no eyes by birth. They are moving blindly here and there and encounter deaths.

(It’s interesting to observe earth worms. They come out during the winter season and have a lot of difficult times. It has a difficult life. Poor things!).

You all will be born as animals, living as animals and die as animals if without seeing impermanence and dying. I urge you to work hard for this right view. And die in this way and not born in the planes of misery. Try hard for what the khandha has in itself and knowing it accordingly.

This becomes the eyes of right view (sammā‐diṭṭhi eyes) which know rightly. With this view and following it to the end will die with smile. If die with blindness, at near death will see mountain, hills and forest, hell fire, etc. Crying with fright, fear and struggle, in this kind of situation will die badly.

Dying with fright and fear is an ugly death with grimace. You'll reach toward Nibbāna if you die with the four Path Knowledge (i.e., as an arahant). If not (reaching toward Nibbāna), at least, you will reach toward good destinations (sugati). The Buddha was reminding the monks to do the practice for 1792 times in his life.

Now you find these sense objects (sensual pleasure) and don’t take it highly. These are not the salvation dhamma. They are big enemies (referred to the sense objects of family members and wealth). If you take care of them more than its need will die badly.

A monk asked the Buddha about the life span of a hell being. “How long does it take time to be suffered in hell, Ven. Bhante?” “I can’t tell you.” The Buddha knew it, but it took so long that couldn’t talk about it. If you really sick even have millions of dollars can’t cure it or make it better (referred to near death illness).

Observe the khandha to see its rise and fall asubha. And then continue to observe until you don’t desire it. You’ll see the disappearance of the khandha, which is Nibbāna. People don’t desire Nibbāna because there is no khandha. In true the bad thing disappears and the good one appears. In the Saṃyutta Nikāya, the Buddha taught us as if we wanted to think, thought about sacca dhamma not on children and business.

But you all are thinking about going to the planes of misery. Thinking about the truths is vipassanā contemplation. The arising dhamma is dukkha sacca and knowing is magga sacca. Think in this way if you want to think.

But you do not think about closing the door of misery, instead the opening of it. You have to reduce all these things. The doors of misery are opening by our craving (samudaya sacca). If you want to close them, only ñāṇa (magga sacca) will do it. From here you are constructing the hell wok (cauldron).

And also from here you can extinguish the hell fire. For example, like an electric button can swift on and swift off from here. (Sayadaw recounted the upāsaka Nandiya's story). Even before you are going there the woks are boiling and waiting for you. These are establishing from the human world.

From the human world you can also make the hell woks and celestial mansions to disappear. You all are following and developing the cauldron line (like a factory making woks). Therefore human world is very precious (Most human beings from the human plane are creating all sorts of kamma and going to the other planes as an international air‐port). Every time not knowing the arising dhamma, it becomes—avijjā paccaya saṅkhāra—ignorance conditions volitional formation → jāti (birth).You will go to the miserable planes if you do not know how to think. And know how to think, will go to Nibbāna. Knowing of how to think is right thought (sammā‐saṅkappa). With right thought and seeing is right view (sammā‐diṭṭhi).

Good thoughts are right thought. With good thought and knowing rightly is right view. Do not think about sensual thoughts (kāma vitakka), thought of ill will (vyāpāda vitakka) and thought of harming (vihiṁsā vitakka). Instead think about renunciation (nekkhamma vitakka), without ill will or with love (avyāpāda) and harmlessness (avihiṁsā). In accordance with our parent tradition people have big thoughts. It comes a Big Wok with a big thought. Do you want to compete with each other which one’s wok is Bigger? You will get magga if you contemplate whatever arising as dukkha sacca. In this way kilesa becomes thinner and thinner. At last it ceases and will reach Nibbāna.

Do you know how to think it in beds? (These words referred to majority but he had many upper class disciples sitting in front of him. Nowadays many politicians, industrialists and economists are thinking the Biggest Woks in beds.) Right thought is an important dhamma to Nibbāna.

思維的藝術

1961年8月1日

當觀察自身的五蘊時，身與心只是在生起與滅去之間存在。五蘊唯有無常。觀察它們，便只見無常。如此，雙眼才有光明。若用父母所傳承的世俗之眼來看，就會認為這是我的兒子、女兒等等。

若以這種方式死去，我們將如同盲人般出生與死亡，最終進入棺木，這是一種極大的損失。因此，佛陀說我們是盲目而癲狂的凡夫。這是什麼樣的狀態呢？蚯蚓天生沒有眼睛，它們盲目地四處移動，最終迎來死亡。

（觀察蚯蚓是很有趣的。它們在冬季時出現，經歷許多困難，生命艱辛，實在可憐！）

若不見無常與死亡，你們將如同動物般出生、生活與死亡。我勸勉你們努力修習正見，以此方式死去，便不會墮入惡趣。努力探究五蘊之本質，並依其本性正確地認識它。

如此一來，便能獲得正見之眼（sammā-diṭṭhi），能夠正確地知曉實相。以此正見修行至終點，便能微笑而逝。如果以盲目之心死去，臨終時將見到山岳、森林、地獄火等景象，並因恐懼與驚懼而哭泣掙扎，在這種狀態下死亡，將極為凄慘。

懼怕與恐懼之死，乃是一種猙獰可怖的死亡。若能以四道智（即成為阿羅漢）圓滿而逝，則將趨向涅槃。若未能證得涅槃，至少也能趣向善趣（sugati）。佛陀一生曾提醒比丘修行達1792次。

如今，你們所執著的感官對象（感官享樂）不應被視為最重要的事物。這些並非解脫之法，反而是巨大的敵人（即家庭與財富的感官對象）。若對它們過度執著，將會以悲慘的方式死去。

有一位比丘問佛陀地獄眾生的壽命：「尊者！地獄的苦難要經歷多久？」

佛陀回答：「我無法告訴你。」

佛陀雖然知道，但由於時間過於漫長，無法用言語表達。若真的生病，即便擁有百萬財富，也無法治癒或改善病情（此處指臨終的疾病）。

觀察五蘊的生滅與不淨（asubha），並持續觀察，直至不再生起貪愛。如此便能見到五蘊的消失，亦即涅槃。人們之所以不渴望涅槃，是因為涅槃中無五蘊。事實上，涅槃是去除不善之物，而善法則顯現。在《相應部》經典中，佛陀教導我們：若要思考，就應思惟四聖諦，而非思慮子女與生意。

然而，你們卻思索著如何前往惡趣。思惟真理，即是觀禪（vipassanā）。生起的法是苦諦（dukkha sacca），而知曉它則是道諦（magga sacca）。若要思考，應如此思考。

但你們卻未曾思考如何關閉惡趣之門，反而在開啟它。你們必須減少這些執著。苦趣之門是由渴愛（集諦）開啟的，若要關閉它，唯有智慧（道諦）能夠做到。正是在此處，你們正在構築地獄之鍋（cauldron）。

然而，同樣是在此處，你們亦能熄滅地獄之火。例如，就像電燈開關一樣，能夠在此開啟或關閉。（尊者講述了優婆塞難提耶的故事。）即使尚未抵達地獄，地獄之鍋已經在沸騰，等待著你們。這些地獄業報，都是從人間造作而來的。

在此人間，你們既可創造地獄之鍋與天界宮殿，也可讓它們消失。你們皆在追隨並擴展地獄之鍋的生產線（猶如工廠製作鍋具一般）。因此，人間極為珍貴（因為大多數人從人間造業，然後轉生至其他界，如同國際機場）。

若未能了知生起之法，每次皆會落入「無明緣行」（avijjā paccaya saṅkhāra）→「生」（jāti）。若不知如何思考，便將墮入惡趣；若知如何思考，則將趨向涅槃。懂得如何思考，即是正思維（sammā-saṅkappa）。有了正思維並見到真相，即是正見（sammā-diṭṭhi）。

善念即為正思維。若以善念正確知曉，即是正見。不可思考感官欲念（kāma vitakka）、瞋恨念（vyāpāda vitakka）與加害念（vihiṁsā vitakka）。相反，應思考出離（nekkhamma vitakka）、慈愛（avyāpāda）與無害（avihiṁsā）。

依據世俗傳統，人們懷抱巨大妄想，結果鑄成一口大鍋，這是大妄想之果。你們是否要彼此競爭，看看誰的鍋更大？若能觀察任何生起之法為苦諦，便可得道（magga）。如此一來，煩惱（kilesa）將逐漸減少，最終滅盡，而達至涅槃。

你們是否知道如何在床上思考？（這些話針對大多數人，但他的許多高級弟子正坐在前方。如今，許多政治家、企業家與經濟學家皆在床上思考著如何製作最大之鍋。）

正思維乃是通往涅槃的重要法門。

思考的藝術

在觀照一個人的五蘊時；身心只存在於生起和消逝中。五蘊只有無常。觀察它們，只看到無常。然後你的雙眼就會有光。用父母的傳統眼睛，我們認為這是我的兒子，我的女兒等等。

如果以這種方式死亡，我們就會像盲人一樣出生和死亡，最終進入棺材。這是一個巨大的損失。因此，佛陀說我們是盲目和瘋狂的世俗之人。它是什麼樣子的？蚯蚓天生沒有眼睛。它們盲目地四處移動，遭遇死亡。

（觀察蚯蚓很有趣。它們在冬季出現，有很多艱難的時刻。它們的生活很艱難。可憐的東西！）

如果你們沒有看到無常就死亡，你們都會投生為動物，像動物一樣生活，像動物一樣死亡。我敦促你們為這種正見努力。並以這種方式死亡，不要投生在惡道。努力了解五蘊本身所具有的，並相應地了解它。

這就變成了正見之眼（sammā‐diṭṭhi eyes），它能正確地知道。有了這種見解，並遵循它直到最後，就會帶著微笑死去。如果帶著盲目死去，在臨終時會看到山脈、丘陵和森林、地獄之火等等。帶著恐懼、害怕和掙扎哭泣，在這種情況下會死得很慘。

帶著恐懼和害怕死去是一種醜陋的死亡，帶著猙獰的面孔。如果你帶著四道智（即作為阿羅漢）死去，你就會到達涅槃。如果沒有（到達涅槃），至少，你會到達好的目的地（善趣）。佛陀提醒僧侶們在他的一生中做一千七百九十二次的修行。

現在你們發現了這些感官對象（感官樂趣），不要把它們看得太高。這些不是解脫之法。它們是巨大的敵人（指家庭成員和財富的感官對象）。如果你們過度照顧它們，就會死得很慘。

一位僧侶問佛陀關於地獄眾生的壽命。「尊者，在地獄受苦需要多長時間？」「我無法告訴你。」佛陀知道，但時間太長了，無法談論。如果你真的病得很重，即使有數百萬美元也無法治癒或改善（指臨終的疾病）。

觀察五蘊，看到它的生起和消逝是不淨的（asubha）。然後繼續觀察，直到你不渴望它。你就會看到五蘊的消失，那就是涅槃。人們不渴望涅槃，因為那裡沒有五蘊。事實上，壞事消失了，好事出現了。在《相應部》中，佛陀教導我們，如果我們想思考，就思考諦法，而不是孩子和生意。

但你們都在思考去惡道。思考真相是毗婆舍那觀照。生起的法是苦諦，知道是道諦。如果你想思考，就以這種方式思考。

但你們不思考關閉惡道之門，而是思考打開它。你們必須減少所有這些事情。惡道之門是由我們的貪愛（集諦）打開的。如果你想關閉它們，只有智（道諦）才能做到。從這裡你們正在建造地獄的鍋（大鍋）。

而且從這裡你們也可以熄滅地獄之火。例如，就像一個電鈕可以從這裡打開和關閉。（尊者重述了優婆塞難提的故事）。甚至在你去那裡之前，鍋都在沸騰，等待著你。這些都是從人間建立的。

從人間你們也可以使地獄的鍋和天上的宮殿消失。你們都在遵循和發展大鍋的生產線（就像一個製造鍋的工廠）。因此，人間非常珍貴（大多數來自人間的眾生都在創造各種業，並像國際機場一樣前往其他界）。每次不知生起的法，它就會變成——無明緣行（avijjā paccaya saṅkhāra）——無明緣於意志活動 → 生（jāti）。如果你不知道如何思考，你就會去惡道。知道如何思考，就會去涅槃。知道如何思考是正思惟（sammā‐saṅkappa）。有了正思惟和正見，就是正見（sammā‐diṭṭhi）。

好的想法是正思惟。有了好的想法和正確的知道，就是正見。不要思考感官的想法（kāma vitakka）、惡意的想法（vyāpāda vitakka）和傷害的想法（vihiṁsā vitakka）。相反，思考出離（nekkhamma vitakka）、無惡意或帶著愛（avyāpāda）和無害（avihiṁsā）。按照我們父母的傳統，人們有很大的想法。一個大的想法就會產生一個大鍋。你們想互相競爭，看誰的鍋更大嗎？如果你觀照任何生起的事物是苦諦，你就會獲得道。以這種方式，煩惱變得越來越薄。最終它會止息，並到達涅槃。

你們知道如何在床上思考嗎？（這些話是指大多數人，但他有很多上層階級的弟子坐在他面前。現在許多政治家、實業家和經濟學家都在床上思考最大的鍋。）正思惟是到達涅槃的重要之法。

Twelve Perversions

[There are twelve inversions (vipallāsas): i.e., three wrong attitudes to the four subjects (3 x 4=12); three wrong attitudes are: wrong perception, wrong knowing and wrong viewing. The four subjects are: Taking impermanence (anicca) as to be permanence (nicca), suffering (dukkha) as happiness (sukha), not‐self (anatta) as self (atta), and foulness (asubha) as beauty (subha).]

Without knowing the mistakes we are constructing perversive walls again and again and it become taller and darker. The Buddha gave an example of throwing a pebble upwardly to the sky and it stays a moment in the mid air and then falls down again.

In the same way living beings come to this human world for a short moment like the pebble in the mid air. But falling into the planes of misery is longer like the pebble staying on the ground. Your business and wealth are becoming useless after you die.

Every day you have to make adjustment to the khandha and request for long life, using foods, medicines and other things, etc. We get the khandha for making these three mistakes. You'll become an arahant if you transcend them all. You'll get the first Nibbāna if you can eradicate the third mistake. (i.e., diṭṭhi vipallāsa). You will become sakadāgāmin and anāgāmin if you can overcome the first mistake (i.e., saññā vipallāsa); becoming an arahant if overcoming the second mistake (i.e., citta vipallāsa). The first Path Knowledge eradicated eight factors of inversion (i.e., view of permanence, view of happiness, view of beauty, view of self, perception of permanence, knowing of permanence, perception of self and knowing of self).

The second and third Path Knowledge eradicated two factors and the fourth Path Knowledge eradicated two factors. One can’t get the first Nibbāna without eradicated wrong view. One can’t get the second and third Nibbāna without eradicated wrong perception. One can’t realize the fourth Nibbāna without eradicated beauty and happiness (subha and sukha) (according to the Aṅguttara Nikāya).

I’ll explain about the practice. In your khandha originally exists is impermanence, suffering, not‐self and foulness. To these four subjects multiply with wrong perception, wrong knowing and wrong viewing factors and become twelve inversions.

These dhammas are happening uncountable in everyday life. Kamma can’t send you to Nibbāna but Ñāṇa can. There is no good kamma directly to Nibbāna, but with good ñāṇa will get it. There were many Buddhas had arisen uncountable in the world. But living beings were for many lives surrounded themselves with many walls of inversions that Buddhas couldn’t enter to them. And light of Dhamma couldn’t enter through them.

Jhānas, Path and Fruition Knowledge can’t be attained by practicing with dāna, sīla and prayer; they only can be attained with direct practice of samatha and vipassanā. If you still can’t get Nibbāna even with direct practice, then your kilesas are thick.

Do not express it to people. If you do it, then there is no shame about it. So, just only try harder. And do not complain of wrong view. So, I will talk about it first. By talking before about inversions of perception and knowing, it misses the target.

(Recounted the story of Subrahmā Devata) 500 celestial nymphs were died instantly and fell into the hell. This was because of without eradicated wrong view and the seeds of hell were with them in the heaven. Destructive kamma (upaghātaka kamma) came in and struck them and fell into hell, even their life spans were not finished yet.

(This point is interesting because most of us may think; it can live for its life span as a devata. They did not have chances for developing good kamma there and only for enjoyments.

So saṁsāra is not good and very dangerous.)The Buddha could not save them directly but instead could stop it by giving the way of practice (To the other 500 celestial nymphs and Subrahmā Devata).

《十二顛倒》

[顛倒（vipallāsa）共有十二種，即對四種事物的三種錯誤態度（3×4=12）。三種錯誤態度為：錯誤的知覺（saññā vipallāsa）、錯誤的認知（citta vipallāsa）與錯誤的見解（diṭṭhi vipallāsa）。四種事物為：將無常（anicca）誤認為是恆常（nicca）、將苦（dukkha）誤認為是樂（sukha）、將無我（anatta）誤認為是有我（atta）、將不淨（asubha）誤認為是清淨（subha）。]

若不知曉這些錯誤，我們便會一再築起顛倒之牆，使其愈來愈高、愈來愈黑暗。佛陀曾舉例說明，將小石子拋向天空，它會在空中停留片刻，然後終究墜落地面。

同樣地，眾生來到這人世間的時間，就如同石子在空中停留的短暫瞬間，但墮入惡趣的時間卻漫長無比，猶如石子長久停留在地面。無論財富與事業多麼豐厚，在死亡之後皆無任何用處。

每天我們都必須調整這個蘊（khandha），透過飲食、醫藥等來祈求長壽。我們之所以擁有這個蘊，是因為曾經犯下這三種錯誤。若能超越這些錯誤，便能證得阿羅漢果（arahatta）。若能破除第三種錯誤（見顛倒），便能證得初果（須陀洹，sotāpanna）。若能破除第一種錯誤（覺顛倒），則可證得二果（斯陀含，sakadāgāmin）與三果（阿那含，anāgāmin）。若能破除第二種錯誤（心顛倒），便能證得四果（阿羅漢，arahatta）。

初道智（第一果）能斷除八種顛倒（即常見、樂見、淨見、我見、常覺、常知、我覺、我知）；第二與第三道智則各斷除兩種顛倒，第四道智則斷除最後兩種顛倒。若未能破除錯誤見解，則無法證得初果。若未能破除錯誤知覺，則無法證得二果與三果。若未能破除錯誤認知，則無法證得四果（依據《增支部經》Aṁguttara Nikāya）。

接下來，我將說明修行的方法。在你的蘊中，本質上即存在著無常、苦、無我與不淨這四種特性。然而，當這四種特性與錯誤的知覺、錯誤的認知與錯誤的見解相乘，便形成了十二種顛倒。

這些顛倒法每天不計其數地發生。業（kamma）無法直接帶你至涅槃（Nibbāna），唯有智慧（ñāṇa）才能。世間並無任何業能直接導向涅槃，唯有具足正確智慧者才能達成。無數的佛陀曾經降世，但眾生卻因為長久以來築起一堵又一堵的顛倒之牆，使得佛陀無法接觸他們，法光亦無法穿透進入。

單靠布施（dāna）、持戒（sīla）與祈禱（願望）是無法成就禪定（jhāna）、道智與果智的，唯有直接修習奢摩他（samatha）與毘缽舍那（vipassanā）才能達成。若即便直接修習仍無法證悟涅槃，則表示你的煩惱（kilesa）仍然深厚。

請不要向他人表達你的煩惱，若如此，則顯示你已經對此毫無羞恥心。因此，只需更加努力精進即可，並且不要抱怨自己有錯誤見解。因此，我將先談論錯誤見解，因為若先談錯誤知覺與錯誤認知，則無法對準核心。

五百位天女瞬間喪命，墮入地獄。這是因為她們未能破除錯誤見解，因此，即便身處天界，地獄的種子仍然與她們同在。一旦毀滅業（upaghātaka kamma）成熟時，便立刻將她們擊落地獄，即便她們的天壽尚未終結。

（這一點值得深思，因為我們或許認為天人能享受完整的天壽，但實際上，若未能破除惡業種子，天壽也可能被終止。他們在天界沒有機會造作善業，只是享樂而已。因此，輪迴 [saṁsāra] 既不美好，也充滿危險。）

佛陀無法直接拯救她們，卻能透過教授正確修行之道，使她們止息墮入惡趣的命運（對於其餘五百位天女與蘇巴羅摩天神亦如是）。

十二顛倒

[有十二種顛倒（vipallāsas）：即對四個對象的三種錯誤態度（3 x 4 = 12）；三種錯誤態度是：錯誤的感知、錯誤的知曉和錯誤的見解。四個對象是：將無常（anicca）視為常（nicca），將苦（dukkha）視為樂（sukha），將無我（anatta）視為我（atta），以及將不淨（asubha）視為淨（subha）。]

在不知錯誤的情況下，我們一次又一次地建造顛倒的牆，它們變得越來越高，越來越暗。佛陀舉了一個例子，將卵石向上拋向天空，它在半空中停留片刻，然後再次落下。

同樣，眾生來到這個人間，就像半空中的卵石一樣，只是短暫的一刻。但墮入惡道的時間更長，就像卵石停留在地面上。你死後，你的事業和財富都變得毫無用處。

每天你都必須調整五蘊，並請求長壽，使用食物、藥物和其他東西等等。我們獲得五蘊是為了犯這三個錯誤。如果你超越了它們，你就會成為阿羅漢。如果你能根除第三個錯誤（即見顛倒，diṭṭhi vipallāsa），你就會獲得第一個涅槃。如果你能克服第一個錯誤（即想顛倒，saññā vipallāsa），你就會成為斯陀含和阿那含；如果你能克服第二個錯誤（即心顛倒，citta vipallāsa），你就會成為阿羅漢。第一個道智消滅了八個顛倒因素（即常的見解、樂的見解、淨的見解、我的見解、常的感知、常的知曉、我的感知和我的知曉）。

第二和第三個道智消滅了兩個因素，第四個道智消滅了兩個因素。不根除邪見，就無法獲得第一個涅槃。不根除錯誤的感知，就無法獲得第二和第三個涅槃。不根除淨和樂（subha 和 sukha），就無法證悟第四個涅槃（根據《增支部》）。

我將解釋修行。在你的五蘊中，原本存在的是無常、苦、無我和不淨。將這四個對象乘以錯誤的感知、錯誤的知曉和錯誤的見解因素，就變成了十二種顛倒。

這些法在日常生活中無數次地發生。業不能送你到涅槃，但智可以。沒有直接到涅槃的善業，但有了好的智就會獲得它。世間曾有無數的佛陀出現。但眾生多世以來都被許多顛倒的牆圍繞，以至於佛陀無法進入他們。法的光也無法穿透它們。

禪那、道智和果智不能通過布施、持戒和祈禱的修行獲得；它們只能通過止和觀的直接修行獲得。如果你即使通過直接修行仍然無法獲得涅槃，那麼你的煩惱就很厚重。

不要向人們表達它。如果你這樣做，那麼就沒有羞恥感。所以，只需更加努力地嘗試。不要抱怨邪見。所以，我將首先談論它。通過之前談論想顛倒和知顛倒，它錯失了目標。

（重述善住天子的故事）五百位天女瞬間死亡，墮入地獄。這是因為沒有根除邪見，地獄的種子在天上與他們同在。破壞性的業（upaghātaka kamma）進來襲擊他們，使他們墮入地獄，即使他們的壽命還沒有結束。

（這一點很有趣，因為我們大多數人可能認為；它可以作為天人活到其壽命。他們沒有機會在那裡發展善業，只有享樂。因此，輪迴不好，非常危險。）佛陀無法直接拯救他們，但可以通過給予修行的方法來阻止它（對其他五百位天女和善住天子）。

The End of the World

A person who knows dukkha can appreciate Nibbāna more than others. You have to observe the khandha intensely if you want to know dukkha. The khandha will tell you that it has no happiness at all. That this kind of dukkha has gone is Nibbāna. It will take long to look for Nibbāna at the wrong place.

In the Saṃyutta Nikāya, the Buddha said that Nibbāna was not far away, and near us. The yogis know about this. By practice and knowing that it is true and near us. You have to follow to the end of impermanence. At the end you will see it.

Contemplate any one of the vipassanā you like (i.e., the four satipaṭṭhāna): By contemplation of feeling and will see it after the end of feeling. By contemplation of mind and will see it after the end of mind. By contemplation of form and will see it after the end of form.

It is close to this body. This end here and that is the beginning (dukkha end and Nibbāna begin). The Buddha taught about it. And I also tell you about this. You can do the experiment with care. There were some who had done it before and had the experiences.

At the end of saṅkhāra dukkha, Nibbāna exists. Saṅkhāra are mind, feeling, form, dhamma and they arise and disappear. And after sometime they are totally cease, and not arise anymore, and you will see Nibbāna. At the end of the conditioned dukkha (saṅkhāra), unconditioned sukha (asaṅkhata) exists.

At the end of your contemplation of impermanence and will see it. Nibbāna appears as sun and moon at this place (Here Sayadaw used it as a metaphorical term). The five dhammas; wrong view, doubt, greed, hatred, wrong practices in sīla are ceased. Without latent defilements khandha becomes light. The khandha is heavy because of kilesas.

(With the lightness of body, in one of his talks Sayadaw mentioned an interesting story. One time a practiced monk travelled alone in a forest and had an accident. He couldn’t walk and sit there. Sometime later a man came by and carried him on his back. The monk continued the practice on his back and became an arahant.

The layman felt his body lightness. He told the monk, “Ven. Sir, in the beginning your body is too heavy for me. Now, it seems very light.” Instead of telling the truth directly his answer was: “May be it’s not the same body as before.”)

Heavy elements of kilesa are disappeared. (A documentary film of a Chinese woman who had a lot of hatred and anger to her husband and in‐laws very often that later developed illness. Later to see in a hospital and had an operation. The surgeon took out a few pebble size stones changed from the chemical elements from her body).

If you see the ending of impermanence once become a sotāpanna. A person sees the ending of saṅkhāra dukkha and the seed of hell is destroyed. If you still have the seed of hell, don’t be feel proud and enjoyment in pleasure. After you have done it away and can be in pleasure If not like taking pleasure with death sentence in jail.

Other people are seeking in pleasure but no need to imitate them. Noble beings (ariyans) have saṁvega (sense of urgency) by seeing others in seeking pleasure. They feel pity on them. But are also happy for themselves because of free from the worse misfortune (fall into the planes of misery, especially in hells).

However long the road may be always has the end. Here the end is the end of dukkha. Even it’s close to us can’t go there with other dhammas. It can be only with the chariot of Noble Eightfold Path. In some of the suttas the Buddha taught us to search Nibbāna in the two armed‐lengths khandha.

First, the insight knowledge discover saṅkhāra dukkha and later supramundane knowledge discovers nirodha Nibbāna. (Sayadaw continued the Ānanda’s story)

[ There are three worlds (loka). These are: space (ākāsa loka), living beings (satta loka) and conditioned world (saṅkhāra loka). One time the Buddha mentioned these worlds to the monks and said that couldn’t go to the end of the world on foot or by vehicles.

Without the ending of saṅkhāra loka could not reach Nibbāna. After these words the Buddha went away. The monks did not understand the meaning and asked Ven. Ānanda for the answer. He said the five khandhas were saṅkhāra loka and the six senses bases also.

Only by following the Noble Eightfold Path, the world would be ended. Observing the five khandhas which arise from the 6sense doors is on the way to the end of the world. In the D. A. of cause and effect process, the effects are saṅkhāra. Seeing the khandha arises is seeing saṅkhāra.

Observing anicca is seeing dukkha. With saṅkhāra ends and dukkha also ends. The end of dukkha is Nibbāna. Without saṅkhāra loka the other lokas not exist (i.e., space and beings). They can only exist together. ]

Do not mix up Nibbāna with the wholesome kamma, with only wholesome kamma can’t realize Nibbāna. It connects with dukkha (i.e., kamma).

Maggan (path factors) cut off dukkha. They are different things. You can’t find Nibbāna in the satta and ākāsa and only in saṅkhāra loka. (This is the main reason except a Buddha no other beings can teach the way to Nibbāna). It exists at the end of saṅkhāra loka. I will talk about saṅkhāra loka. Every resultant dhamma is saṅkhāra (arising by conditioning). This itself also will condition other dhammas (In the Buddha’s Teaching no original cause or the first cause, so the Buddha rejected the Creator.)

For example, according to the D. A. process: Ignorance (the cause) → volitional formation (result/cause) → viññāṇaṁ (result/cause)……etc. The 6sense doors (eye, ear, nose, tongue, body and mind) are called loka. People have wrong view taking them as loka. At the end of sense bases (saḷāyatana) Nibbāna exists.

People taking my eyes, my ears, etc. and perceive them as loka. In short take the mind and body as loka. Contemplate one of the six senses bases. You cut off saṅkhāra and satta lokas if you can contemplate them to the end. Nibbāna exists at the end of the khandha or āyatana.

Contemplate the arising mind in oneself. Contemplate the preceding mind with the following mind (i.e. ñāṇa). If someone is not an ariyan and no ariyan mind states arise. Minds are not many (What sayadaw meant here was for practice by a worldling. According to the Abhidhamma there were 89 types of mind. But Sayadaw made it simple and condensed into 13 kinds of mind for vipassanā practice).

You can find the mind at any time. If no other mind arises, then contemplate the in‐breath and out‐breath minds. By contemplating the impermanent of the minds, their disenchantment and ending, and then saṅkhāra dukkha will end.

That is your khandha ends. Therefore sometime I ask you; “Do your khandha disappear?” The ending of khandha is Nibbāna. (This may be quite frightening for most people because eternalists are the majority in the world). Knowing the ending is Path Knowledge. At the ending of sense bases Nibbāna exists.

世界的終結

一位了解「苦」的人，會比其他人更能體會涅槃的可貴。若想認識「苦」，就必須深入觀察「蘊」（khandha）。「蘊」會告訴你，它完全不具有任何快樂。這樣的苦消失了，就是涅槃。如果在錯誤的地方尋找涅槃，將會耗費極長的時間。

在《相應部》中，佛陀說涅槃不遠，即在我們身邊。修行者能夠明白這一點，通過修行來證知這是真的，而且涅槃就在我們附近。你必須隨著無常的終點而行，最終你將會見到它。

觀察你所喜歡的任一內觀法門（即四念處）之一：觀受，就能於「受」之終見到它；觀心，就能於「心」之終見到它；觀身，就能於「色」之終見到它。

涅槃就在這個身體附近。這邊是結束，那邊就是開始（苦的終結即是涅槃的開始）。佛陀如此教導，我也在此告訴你們。你們可以謹慎地自行實驗，曾有人如此修行並獲得經驗。

在「行蘊之苦」（saṅkhāra dukkha）的終點，涅槃即現。「行」即是心、受、色、法，它們生起又消逝。經過一段時間後，完全止息，不再生起，便能見到涅槃。在有為之苦的終點（saṅkhāra），無為之樂（asaṅkhata）即現。

當你觀照無常至終點時，便能見到它。涅槃的出現如太陽與月亮般明朗（禪師在此以譬喻說明）。五種法：邪見、疑惑、貪、瞋、戒禁取見皆已止息。當沒有潛在的煩惱時，「蘊」就變得輕盈。「蘊」之所以沉重，是因為有煩惱（kilesa）。

（關於身體輕盈，禪師在某次開示中提及一個有趣的故事：曾有一位修行的比丘獨行於森林中發生意外，無法行走，只能坐著等待。稍後，一位男子路過，將他背起來。他在背上繼續修行，最終證得阿羅漢果。

那位在家人感覺到身體變輕，對比丘說：「尊者，起初你的身體非常沉重，現在似乎非常輕盈。」比丘沒有直言真相，只回答道：「也許，這不是先前的那個身體了。」）

煩惱的沉重元素已消失。（曾有一部紀錄片，描述一位中國婦女對丈夫及親戚懷有強烈的瞋恨與怒氣，長期累積後導致疾病。後來住院動手術，醫生從她體內取出數顆像小石頭般的結晶，這是由身體中的化學元素轉變而成的。）

若見到無常的終點，即成為須陀洹果者（sotāpanna）。見到「行苦」終點的人，其墮入地獄的種子便被摧毀。若你仍有地獄的種子，就不該為一時的快樂而自滿與享受。唯有斷除它，方可安心享樂；否則就像在監牢中被判死刑卻還在享樂一般。

他人都在追尋感官的快樂，但我們不必效仿。聖者（阿利耶）見他人沉迷享樂時，生起「無常觀」（saṁvega，驚悚感），感到悲憫；但也為自己感到欣慰，因為已從墮入惡趣的深重苦難中解脫出來。

無論道路多麼漫長，終將有盡頭。這裡的「盡頭」就是「苦的終結」。即使涅槃離我們很近，若不以正法為車，是無法抵達的。唯有乘坐「八正道」之車才能到達。在某些經中，佛陀教導我們，應在兩臂之內的「蘊」中尋找涅槃。

首先，內觀智慧（vipassanā ñāṇa）會發現「行苦」，接著出世間的智慧（lokuttara ñāṇa）將證入「滅」與「涅槃」。（禪師接續了阿難的故事）

【有三種世界（loka）：空間界（ākāsa loka）、有情界（satta loka）、有為界（saṅkhāra loka）。某次佛陀對比丘們提及這三界，說不能靠步行或乘車抵達世界的終點。

若不結束「有為界」，便無法證得涅槃。說完這句話後，佛陀便離去。比丘們不明其意，遂請教尊者阿難。他回答說：「五蘊是有為界，六根也是。」

唯有實踐八正道，才能結束這個世界。觀察從六根生起的五蘊，是通往世界終結之道。在「緣起」的因果過程中，果報即為「行」。見到「蘊」生起即是見到「行」。

觀無常即是見「苦」。隨著「行」的終結，苦也終結。而苦的終結即是涅槃。若無「有為界」，其餘兩界（空間與眾生）亦不存在；它們只能共存。】

切勿將涅槃與「善業」混為一談，僅靠善業無法證得涅槃。善業仍與苦相連（即業果）。

道智（magga）能斷苦。它們是不同的事物。你無法在「有情界」或「空間界」中找到涅槃，只能在「有為界」中找到它。（這也是除了佛陀外，其他眾生無法教授涅槃之道的主因）。涅槃存在於「有為界」的盡頭。以下我將說明「有為界」：

一切果報之法皆是有為法（由因緣而生），這些法本身亦會造成其他法的生起。（在佛陀的教法中，無第一因或原始因，因此佛陀否定造物主的概念。）

例如，根據緣起法：無明（因）→ 行（果/因）→ 識（果/因）……等等。六根（眼、耳、鼻、舌、身、意）稱為「界」（loka），人們錯將它們認為是「世界」。在六根（saḷāyatana）之終點，涅槃即現。

人們執著「我的眼睛」、「我的耳朵」等，認定這些就是「世界」。簡言之，人們把身心視為世界。若能觀察其中一根，觀至其終，即能斷除「有為界」與「有情界」。涅槃存在於「蘊」或「根」的終點。

觀照自己心的生起，以後念照前念（即以智慧心觀前念）。若尚非聖者，其心不會生起聖智。其實心並不多（禪師在此指出對凡夫而言修行時的心不繁複。雖阿毘達摩中有89種心，但禪師為內觀修行簡化為13種心）。

你隨時都可以觀心。若無其他心生起，就觀察入息與出息之心。觀察這些心的無常、生厭與終止，如此「行苦」便會止息。

那就是你的「蘊」終止之時。因此我有時會問你們：「你的『蘊』是否已消失？」蘊的消失就是涅槃。（對多數人而言，這可能是相當令人畏懼的事，因為世間多為常見論者。）知道終止即是「道智」。在六根的終點，即是涅槃所在。

若您需要我將這段內容排版整理、製作為手冊、講義格式，或繼續翻譯更多篇章，都非常樂意為您處理！

世界的盡頭

一個知道苦的人比其他人更能體會涅槃。如果你想知道苦，你必須強烈地觀察五蘊。五蘊會告訴你，它根本沒有快樂。這種苦的消失就是涅槃。在錯誤的地方尋找涅槃需要很長時間。

在《相應部》中，佛陀說涅槃並不遙遠，就在我們身邊。瑜伽行者知道這一點。通過修行並知道它是真實的，就在我們身邊。你必須追隨到無常的盡頭。在盡頭你會看到它。

觀照你喜歡的任何一種毗婆舍那（即四念處）：通過觀照感受，你將在感受的盡頭看到它。通過觀照心，你將在心的盡頭看到它。通過觀照色，你將在色的盡頭看到它。

它接近這個身體。這個盡頭就是那個開始（苦的盡頭和涅槃的開始）。佛陀教導了它。我也告訴你這個。你可以小心地做實驗。以前有一些人做過，並有過經驗。

在行苦（saṅkhāra dukkha）的盡頭，涅槃存在。行是心、感受、色、法，它們生起和消失。經過一段時間，它們完全止息，不再生起，你將看到涅槃。在有為苦（saṅkhāra）的盡頭，無為樂（asaṅkhata）存在。

在你觀照無常的盡頭，你將看到它。涅槃在這個地方像太陽和月亮一樣出現（這裡尊者用它作為一個比喻）。五種法；邪見、疑惑、貪婪、瞋恨、錯誤的戒律修行都止息了。沒有潛在的煩惱，五蘊變得輕盈。五蘊因煩惱而沉重。

（關於身體的輕盈，尊者在他的某次開示中提到了一個有趣的故事。有一次，一位修行的僧侶獨自在森林中旅行，發生了意外。他無法行走，只能坐在那裡。過了一段時間，一個人路過，背著他。僧侶在他的背上繼續修行，成為阿羅漢。

那位居士感覺到他的身體變輕了。他告訴僧侶：「尊者，起初你的身體對我來說太重了。現在，它似乎非常輕盈。」他沒有直接說出真相，而是回答說：「也許它和以前的身體不一樣。」）

煩惱的沉重元素消失了。（一部紀錄片講述了一位中國婦女，她經常對丈夫和公婆充滿仇恨和憤怒，後來患上了疾病。後來在醫院接受手術。外科醫生從她的身體中取出了一些鵝卵石大小的石頭，這些石頭是由化學元素轉變而來的。）

如果你看到無常的終結一次，就會成為須陀洹。一個人看到行苦的終結，地獄的種子就被摧毀了。如果你仍然有地獄的種子，不要感到驕傲和享受快樂。在你把它們去除之後，你才能享受快樂。否則就像在監獄裡帶著死刑判決享受快樂一樣。

其他人都在尋求快樂，但沒有必要模仿他們。聖者（ariyans）通過看到其他人尋求快樂，產生厭離感（saṁvega）。他們為他們感到惋惜。但他們也為自己感到高興，因為他們擺脫了更糟糕的不幸（墮入惡道，特別是地獄）。

無論道路多麼漫長，總有盡頭。這裡的盡頭是苦的盡頭。即使它離我們很近，也不能用其他法到達那裡。它只能用八正道的車到達。在一些經文中，佛陀教導我們在兩臂長的五蘊中尋找涅槃。

首先，觀智發現行苦，然後出世間智發現滅諦涅槃。（尊者繼續講述阿難的故事）

[有三個世界（loka）。它們是：空間（ākāsa loka）、眾生（satta loka）和有為世界（saṅkhāra loka）。有一次，佛陀向僧侶們提到了這些世界，並說他們無法步行或乘坐交通工具到達世界的盡頭。

如果沒有有為世界的終結，就無法到達涅槃。說完這些話，佛陀就離開了。僧侶們不明白其中的含義，就向阿難尊者請教答案。他說五蘊是有為世界，六根也是。

只有遵循八正道，世界才會終結。觀察從六根門生起的五蘊，就是在通往世界盡頭的路上。在緣起因果的過程中，結果是有為。看到五蘊生起就是看到有為。

觀察無常就是看到苦。隨著有為的終結，苦也終結。苦的終結就是涅槃。沒有有為世界，其他世界（即空間和眾生）就不存在。它們只能一起存在。]

不要將涅槃與善業混淆，僅靠善業無法證悟涅槃。它與苦（即業）有關。

道（maggan，道支）切斷苦。它們是不同的事物。你無法在眾生和空間中找到涅槃，只能在有為世界中找到。（這是除了佛陀之外，沒有其他眾生可以教導通往涅槃之路的主要原因。）它存在於有為世界的盡頭。我將談論有為世界。每一個結果法都是有為（由條件生起）。它本身也會條件其他法（在佛陀的教導中，沒有原始原因或第一原因，因此佛陀拒絕了創造者。）

例如，根據緣起過程：無明（原因）→ 行（結果/原因）→ 識（結果/原因）……等等。六根門（眼、耳、鼻、舌、身、意）被稱為世界。人們錯誤地認為它們是世界。在六根的盡頭，涅槃存在。

人們認為我的眼睛、我的耳朵等等，並將它們視為世界。簡而言之，將身心視為世界。觀照六根中的任何一個。如果你能觀照它們直到盡頭，你就會切斷有為世界和眾生世界。涅槃存在於五蘊或六入的盡頭。

觀照自己內心生起的心。用後面的心觀照前面的心（即智）。如果有人不是聖者，就不會生起聖者的心態。心不是很多（尊者在這裡的意思是世俗之人修行。根據阿毗達摩，有八十九種心。但尊者為了毗婆舍那修行，將其簡化和濃縮為十三種心）。

你可以隨時找到心。如果沒有其他心生起，就觀照入息和出息的心。通過觀照心的無常、厭離和終結，行苦就會終結。

那就是你的五蘊終結。因此，我偶爾會問你：「你的五蘊消失了嗎？」五蘊的終結就是涅槃。（這對大多數人來說可能相當可怕，因為世間的常見論者佔多數。）知道終結是道智。在六根的終結，涅槃存在。

Kammic Energy

The root of the dangers of ageing, sickness and death are the twelve inversions. These arise by not knowing the true nature of the khandha. Where are the inversions coming from? These come from perceiving, knowing and viewing wrongly of the khandha.

These arise to a worldling who doesn’t has any knowledge about them (assutavā puthujjana). A disciple of a noble one has knowledge about them and doesn’t has it (sutavā ariya sāvaka). Therefore approaching the virtuous and wise people is very important.

You must have a good living if you want a good death and then you have to fix with the ariyan eyes in order to have a good living. Perception is the sharpest one among the inversions (vipallāsas): perception (saññā) knowing (citta) and view (diṭṭhi). It's followed by citta and diṭṭhi after.

Someone without clothes is taken as a crazy person; but you don’t know yourself as a crazy person with clothes. The differences between them are a naked lunatic and a well clothed lunatic only. Nibbāna does not accept the crazy people.

There are 62 types of wrong view (During the Buddha’s time). All wrong views are cleared away if free from sassata and uccheda views. After death consciousness and arises birth consciousness. Does the kamma not ceases and becomes birth consciousness? If the kamma is not ceasing and not dies and doing the job, then become the view of eternalism (sassata).

The Buddha had two ways of teaching, direct and indirect ways. He does it so he receives it. This is indirect way (e.g., kamma follows like a shadow). It seems the kamma is not vanishing and going directly and doing the function. You all have this view. (Most Buddhists have this view on kamma). With this view in your mind and practice can’t realize Nibbāna.

It hinders by the view of eternalism. The Buddha taught by examples and the listeners took it directly. During the kamma functioning, kamma is volition (cetanā) or mind and like a foreman, whereas the body is like a worker. The mind gives order and the body acts. After function together and mind/body cease (i.e., vanishing)

Then why the Buddha taught kamma paccaya jāti?—Action conditions birth. Here the cause is continuing. Even though the mind/body cease and the kammic energy left behind (Modern Science knows this). This kammic energy functions it.

If you take the kamma (volition) as impermanence and can’t follow to somewhere and you are free from the view of eternalism. In the whole country, majority of people takes kamma as eternal. The Buddha said that only cause and effect connection and not the connection of entity (or identity).

The view of changing life to life (reincarnation), the soul or life (jīva) goes out (i.e., a being dies) are views of eternalism. Most Buddhists have these views. (The mistaken ideas and views arise by not knowing the Sutta teachings and no teacher explains properly. And also later Buddhists develop it by thought games).

業力能量

老、病、死的根源在於十二種顛倒（vipallāsa）。這些顛倒因為不了解五蘊（khandha）的真實本質而生起。那麼，這些顛倒從何而來？它們來自於對五蘊的錯誤認知、錯誤理解與錯誤見解。

這些顛倒會出現在對此一無所知的凡夫（assutavā puthujjana）身上；而聖者的弟子（sutavā ariya sāvaka）則具備對此的正確知見，因此不會執著於顛倒。因此，親近有德之人與智者至關重要。

如果想要有善終，必須先有善生，而為了達到善生，必須以聖者之眼來觀察修行。顛倒（vipallāsa）之中，最鋒利者即是錯誤的想（saññā）、識（citta）與見（diṭṭhi），其中以想最為銳利，其次為識與見。

一個不穿衣服的人會被視為瘋子，但你卻未曾察覺自己是一個穿著衣服的瘋子。兩者的區別僅在於一個是赤身裸體的瘋子，另一個則是衣著整齊的瘋子。然而，涅槃不會接納瘋狂之人。

在佛陀的時代，錯誤見解多達六十二種。若能超越常見（sassata）與斷見（uccheda），則一切錯誤見解都能被摒除。死後識滅，生識便生起。業是否不滅，而成為生識？若認為業不滅、不死，並持續運作，這便落入了常見。

佛陀的教法有直接與間接兩種方式。例如：「業如影隨形」的教導即屬間接方式，表面上看似業並未消失，而是直接前往某處並繼續運作。大多數佛教徒皆持此見。然而，若心中存有這種觀念並依之修行，則無法證悟涅槃，因為這種見解受到常見的障礙。

佛陀透過比喻來教導，而聽者卻往往直接理解其字面意義。在業運作的過程中，業（即意志 cetanā）屬於心，猶如工頭，而身體則如同工人。心下指令，身體遂行動；然後，心與身一同運作後便消失（即滅去）。

那麼，為何佛陀說「業緣生」（kamma paccaya jāti，業為生之因）？這裡指的是因果相續，即便心身滅去，業力能量仍然殘留（現代科學已知此現象）。正是這股業力能量使得生起繼續發生。

若能理解業（意志）是無常的，並且業無法被帶往某處，便能超越常見。然而，在整個國度中，大多數人皆將業視為永恆不滅。佛陀則指出，僅存在因果關聯，並無實體或自性的延續。

認為生命從一世變遷至另一世（輪迴說）、靈魂或生命體（jīva）離開（即眾生死亡）等，皆屬於常見。多數佛教徒持有這種見解。這些錯誤的思想與觀念，源於不了解經典的教導，無明師加以正確指引，並且後世佛教徒又透過思辨遊戲發展出了這些錯誤見解。

業力能量 (Kammic Energy)

衰老、疾病和死亡的根源在於十二顛倒。這些顛倒源於對五蘊 (khandha) 的真實本質的無知。顛倒從何而來？它們源於對五蘊的錯誤感知、錯誤認知和錯誤觀點。

這些顛倒會發生在對五蘊毫無所知的凡夫俗子 (assutavā puthujjana) 身上。一位高尚的弟子 (sutavā ariya sāvaka) 則對它們有所了解，不會產生顛倒。因此，親近有德行和智慧的人非常重要。

若想善終，必先善生；若想善生，必須以聖者的眼光 (ariyan eyes) 來修正自己。在顛倒 (vipallāsas) 中，感知 (saññā) 最為敏銳，其次是認知 (citta) 和觀點 (diṭṭhi)。

赤身裸體的人被視為瘋子；但穿著衣服的你卻不自知是瘋子。兩者之間的差別僅僅是裸體的瘋子和穿著得體的瘋子。涅槃不接納瘋子。

（佛陀時代）共有六十二種邪見。若能擺脫常見 (sassata) 和斷見 (uccheda)，所有邪見都將被清除。死後意識消逝，生起生有意識。業力是否不會消逝，而轉變成生有意識？如果業力不消逝、不死，且持續運作，就會變成常見 (sassata) 的觀點。

佛陀有兩種教導方式：直接和間接。他採用這種方式是為了讓人們能夠理解。這是一種間接的方式（例如，業力如影隨形）。這讓人覺得業力不會消失，而是直接運作。你們都有這種觀點。（大多數佛教徒都持有這種業力觀點）。懷著這種觀點修行，無法證得涅槃。

這種觀點被常見所阻礙。佛陀用譬喻來教導，而聽者直接接受了這些譬喻。在業力運作的過程中，業力是意志 (cetanā) 或心，如同工頭，而身體則如同工人。心發號施令，身體執行。共同運作後，心/身消逝（即消失）。

那麼，佛陀為何教導「業緣生」 (kamma paccaya jāti)？— 行為是出生的條件。此處的原因是持續的。即使心/身消逝，業力能量 (kammic energy) 仍會留下（現代科學也知道這一點）。這種業力能量會繼續運作。

如果你將業力（意志）視為無常，無法跟隨到某個地方，那麼你就能擺脫常見的觀點。在整個國家，大多數人都將業力視為永恆。佛陀說，這只是因果關係，而非實體（或身份）的聯繫。

生命轉世 (reincarnation) 的觀點，靈魂或生命 (jīva) 離開（即眾生死去）的觀點，都是常見的觀點。大多數佛教徒都持有這些觀點。（這些錯誤的觀念和觀點源於對經文教導的無知，以及沒有老師正確地解釋。並且，後來的佛教徒通過思維遊戲發展了這些觀點）。

Weapon of Mass Destruction

Inversion of wrong view, identity view, self view and wrong view (diṭṭhi vipallāsa, sakkāya diṭṭhi, atta diṭṭhi, and micchā diṭṭhi) are the same. These are different in names only. All are taking the five khandhas as self. In the Aṅguttara Nikāya, the Buddha mentioned that, if wrong view fell away and doubt also fell away.

It is not sure about the destination (rebirth) of a deceased person that we invite monks and make offerings for him. The most frightful thing is falling into the planes of misery after death. The five khandhas are sakkāya which really exist. Wrong view is taking sakkāya as I, he, she, etc. which do not really exist.

So the duty of the Buddha and me is to explain to you clearly that the five khandhas are "not me" or "not him" but only arising and vanishing phenomena. And then you know clearly, discern it and identity view is falling away. You will free from the planes of misery after death. It has no need to make merits for the dead.

You have to contemplate a lot and will know it’s not me/not him. It is only passing away of phenomena. It becomes right view with the five path factors if you see that way. The family members and relatives should not doubt about it. (Because the deceased person had this kind of experience before). Also you should not doubt yourself (The listeners have their experience).

So try hard in the practice to make wrong views fall away. You can hear these things only in the Buddha’s Teachings. To have the chances to encounter a good teacher, can have the ears of listening sacca dhamma (most people only interest in vulgarity) and to have human existences are difficult indeed.

It is more difficult than a needle falls from the Brahma world has to hit a needle in the human world (This point the Buddha warned us not to waste our precious births and times with vulgarity). You have to practice quickly to know impermanence.

In the whole world everybody wants the gold and silver mines to be mine. Therefore we can see many problems and wars. It happens by the encouragement of the identity view. You win it or lose it all have to go to the planes of misery (It is not difficult to justify human beings next rebirths if we understand the nature of the mind and cause and effect. Nowadays many human beings on earth live like animals, hungry ghosts and hell beings).

These are nothing to do with our concern. What we are concern is sakkāya diṭṭhi has to be fallen away. It is easy for sakkāya diṭṭhi to fall off. That is for someone can find a teacher who can teach and able to listen it. People arriving to the planes of misery are sent by the latent identity view.

The reason behind is being sent off by the latent identity view of unjust and unwholesome actions and searching for wealth. All are coming from for me and others (family members). These are entering from this view and you must know this very clearly.

Therefore the Buddha taught it was the root of hell. Beings can do any kind of unwholesome things, such as the five heavy kammas with this view in the heart. (Nowadays human beings are becoming more and more violent and cruel. There were a lot of news of killing parents and beating them seriously).

The Buddha taught us for practice to possess right view. In the Mirror of Dhamma Discourse, Ven. Ānanda asked the Buddha very often about the destinations of people who had died. Among the five khandhas, contemplate one of them. And will discern impermanence, its disenchantment, and its ending will never fall into the planes of misery.

This is the Dhamma mirror. Then you can make a definite decision that I’ll never fall again into the miserable planes. Don’t ask people for your destination. Without the practice and will not arrive there (i.e. Nibbāna). And then you can’t get the Dhamma mirror.

You don’t need to try hard for good living standard and using a lot of money for your funeral. Instead it is more important to close the doors of hell. (Sayadaw mentioned some of the terrible sufferings in hell). The mirrors in your homes are using for your physical purposes (i.e., for kilesa).

(Sayadaw continued about practice) Teaching knowledge benefits the contemplation (practice). In the same way contemplation benefits the realization. You'll dispel wrong view by the teaching knowledge if you know sakkāya and the five khandhas together. And it becomes right view. In this way identity view can’t arise temporarily.

It comes back again (without mindfulness) if you don’t know. This way of dispelling diṭṭhi is not safe. The second way is contemplating the every arising of one of the five khandhas and discerning their impermanence. Everything you have to see impermanence with the contemplative mind.

In the Saḷāyatana Saṃyutta, a monk asked the Buddha how to cut off sakkāya diṭṭhi. Knowing feeling as impermanence, discerning its impermanence (whatever arising) and sakkāya diṭṭhi falls away. This is falling away by contemplation. It comes back again and is still not safe enough if you don’t contemplate. It can become safe only by destroying the root.

Contemplate impermanence; arising is dukkha and the vanishing is dukkha are becoming clear. The teacher said about it before and you knew it as dukkha sacca. This was anubodha ñāṇa (secondary knowledge). Knowing thoroughly by contemplation is pativedha ñāṇa (Penetrative knowledge). As soon as knowing thoroughly as dukkha sacca and impermanent dukkha ceases.

This way of cutting off identity view is never come back again. It becomes totally safe. In the heart the seed of hell never exists anymore. It’s like a saintly cat even seeing a rat never chasing it again. The uncountable kammas which will send you to the planes of misery are gone with wrong view forever.

大規模毀滅性武器

顛倒見（diṭṭhi vipallāsa）、身見（sakkāya diṭṭhi）、我見（atta diṭṭhi）與邪見（micchā diṭṭhi）實為同一事物，僅名稱不同。這些見解皆是執取五蘊為「我」。在《增支部經》（Aṅguttara Nikāya）中，佛陀曾說過：若邪見滅除，疑惑亦將隨之滅除。

由於我們無法確定亡者的去向（即再生之處），因此邀請僧眾誦經與布施。然而，最可怕的事是死後墮入惡趣。五蘊確實存在，它們即是「身見」（sakkāya）；但邪見則是執取五蘊為「我」、「他」、「她」，而這些概念並非實有。

因此，佛陀與我的職責就是向你們清楚解釋，五蘊並非「我」，也不是「他」，它們僅是生滅變化的現象。當你們清楚明白並如實觀察時，身見便會滅除。如此，死後便不會墮入惡趣，也無需為亡者造福。

你必須經常思惟，如此才能真正體悟「這不是我、這不是他」，而只是現象的生滅。當你如此見解，便形成了具備五種道支的正見。家人與親屬也不應對亡者的去向有所疑惑，因為亡者生前已經有這樣的修行經驗。同樣地，你們自己也不應懷疑，因為你們在聆聽教法時，也會有所體驗。

因此，應努力修行，讓邪見滅除。唯有在佛法之中，才能聽聞這些教法。能夠遇見善知識、得聞真理之法（sacca dhamma），並獲得人身，實屬難得。

這比從梵天界落下的一根針，剛好刺中人間的一根針還要困難（佛陀曾提醒我們，不應浪費寶貴的人身與時間在無意義的世俗事務上）。因此，應當迅速修行，以體悟無常。

當今世界上的人們皆爭奪金銀財寶，這便導致無數的紛爭與戰爭，而其根源即是「身見」。無論勝負，最終都將墮入惡趣（若能理解心的本質與因果法則，便不難判斷人類的來世歸宿。現今世間許多眾生的行為猶如畜生、餓鬼與地獄眾生）。

然而，這些並非我們的關切之處，我們應關注的是如何讓身見滅除。滅除身見其實並不困難，只要找到能夠教導此法的善知識，並有機會聆聽，便能達成。許多眾生墮入惡趣，皆是因為潛藏的身見所驅使。

其根本原因即是「潛藏的身見」驅使人們造作不正當與不善的行為，尤其是在追逐財富時。這些行為皆是由「為我與家人」的執著所推動，皆源自於此錯誤見解，因此你們必須清楚明白這一點。

正因如此，佛陀說「身見」是墮入地獄的根源。因為執持此見，人們能夠造作任何惡業，甚至是五種極重惡業（五逆罪）。（現今社會，人類變得越來越殘暴與冷酷，殺害父母、虐待父母的事件屢見不鮮）。

佛陀教導我們應修習，以建立正見。在《法鏡經》（Dhamma Mirror Discourse）中，尊者阿難經常詢問佛陀亡者的去向。佛陀指示，應從五蘊中選擇其中之一加以觀察，進而體悟無常、厭離與滅盡，如此便不會墮入惡趣。

這便是「法鏡」（Dhamma Mirror）。透過此法，我們可以確定地說：「我再也不會墮入惡趣。」不應詢問他人關於自己的來世，而應專注於修行，否則便無法證得涅槃，也無法獲得「法鏡」。

與其努力追求優渥的生活條件，並為自己準備奢華的葬禮，倒不如將重點放在如何關閉通往地獄的大門。（長老提到了一些地獄的可怕苦報）。你們家中的鏡子，僅是為了世俗用途（即煩惱 kilesa）。

（長老繼續開示修行法）正確的知見能增進修行，而修行則能引導證悟。若能同時理解「身見」與五蘊，便能透過正見來斷除邪見，進而避免身見的生起。

然而，若缺乏正念，邪見仍會再度生起。因此，僅憑理智上的理解來破除邪見，仍然是不安全的。更穩固的方法，是持續觀察五蘊的生滅，並親身體悟其無常。修行時，應以內觀智慧觀察萬法，見其無常。

在《六處相應部》（Saḷāyatana Saṃyutta）中，有一位比丘曾問佛陀如何斷除身見。佛陀回答：應觀察感受的無常，了知其不斷變化，如此身見便會滅除。這種透過觀察來滅除身見的方法，若未持續修行，邪見仍可能回來。因此，唯有徹底斷除其根本，才能達到真正的安全。

透過觀察無常，便能體悟：「生起是苦，滅去亦是苦」，這將變得清晰明了。老師之前已經解釋過此理，你們現在能夠了知這便是「苦諦」（dukkha sacca）。此乃「次等智慧」（anubodha ñāṇa，次級知見）。

然而，唯有透過不斷的觀察與親身體驗，才能達到「通達智慧」（pativedha ñāṇa，穿透知見）。當你真正深入體悟苦諦、見無常苦滅時，身見便徹底滅除，再也不會復生。

此種滅除身見的方法，將永不復返，是真正的安全。在心中，墮入地獄的種子將不復存在。就如同一隻已成為聖者的貓，即便看到老鼠，也不會再去捕捉它。

無數的業力，原本會將你推入惡趣，但如今隨著邪見的滅除，這些業力將不再對你產生影響，永遠消失了。

大規模毀滅性武器 (Weapon of Mass Destruction)

邪見顛倒 (diṭṭhi vipallāsa)、有身見 (sakkāya diṭṭhi)、我見 (atta diṭṭhi) 和邪見 (micchā diṭṭhi) 都是相同的。它們只是名稱不同。它們都是將五蘊視為自我。在增支部 (Aṅguttara Nikāya) 中，佛陀提到，如果邪見消失，疑惑也會消失。

我們為亡者邀請僧侶並供養，是因為不確定亡者的去向（來世）。最可怕的事情是死後墮入惡道。五蘊是真實存在的有身 (sakkāya)。邪見是將有身視為我、他、她等，這些並不真實存在。

因此，佛陀和我的責任是清楚地向你們解釋，五蘊「不是我」或「不是他」，而只是生滅的現象。然後你們清楚地了解、辨別，有身見就會消失。你們將從死後的惡道中解脫。無需為亡者積累功德。

你們必須大量地觀照，才能知道它不是我/不是他。它只是現象的消逝。如果你們這樣看待，就會以五道支成為正見。家人和親戚不應對此產生懷疑。（因為亡者之前有過這樣的經歷）。你們自己也不應該懷疑。（聽者都有自己的經歷）。

因此，努力修行，使邪見消失。你們只能在佛陀的教導中聽到這些事情。能夠遇到一位好老師，能夠聽到真實的佛法 (sacca dhamma) （大多數人只對庸俗之事感興趣），並且能夠擁有人的存在，確實非常困難。

這比從梵天世界掉落的針擊中人間的針還要困難。（佛陀警告我們不要將寶貴的生命和時間浪費在庸俗之事上）。你們必須迅速修行，才能了解無常。

在全世界，每個人都想擁有金銀礦。因此，我們可以看到許多問題和戰爭。這是由有身見的鼓勵所導致的。無論輸贏，都必須墮入惡道。（如果我們了解心和因果的本質，判斷人類的來世並不困難。如今，地球上的許多人類都像動物、餓鬼和地獄眾生一樣生活）。

這些與我們無關。我們關心的是有身見必須消失。對於能夠找到能夠教導和能夠聆聽的老師的人來說，有身見很容易消失。人們被潛在的有身見送往惡道。

其背後的原因是被不公正和不善行為以及追求財富的潛在有身見所驅使。這些都來自於為我和他人（家人）的觀點。這些觀點由此進入，你們必須非常清楚地了解這一點。

因此，佛陀教導說，這是地獄的根源。眾生可以懷著這種觀點，做出任何不善的事情，例如五逆重罪。（如今，人類變得越來越暴力和殘酷。有很多殺害父母和嚴重毆打他們的新聞）。

佛陀教導我們修行，擁有正見。在《法鏡經》 (Mirror of Dhamma Discourse) 中，阿難尊者經常詢問佛陀關於死者的去向。在五蘊中，觀照其中之一。然後辨別無常、其厭離和其止息，永遠不會墮入惡道。

這是法鏡。然後你們可以做出明確的決定，我永遠不會再墮入惡道。不要向別人詢問你的去向。沒有修行，就無法到達那裡（即涅槃）。然後你們就無法得到法鏡。

你們不需要努力追求良好的生活水平，也不需要花費大量金錢為葬禮。更重要的是關閉地獄之門。（西亞多提到了地獄中的一些可怕痛苦）。你們家中的鏡子是用於身體目的（即煩惱）。

（西亞多繼續談論修行）教導知識有助於觀照（修行）。同樣，觀照有助於證悟。如果你們了解有身和五蘊，教導知識就會消除邪見。它會變成正見。這樣，有身見就無法暫時生起。

如果你們不了解，它會再次回來（沒有正念）。這種消除邪見的方式是不安全的。第二種方式是觀照五蘊之一的每一個生起，並辨別它們的無常。你們必須以觀照的心看到一切無常。

在《六處相應》 (Saḷāyatana Saṃyutta) 中，一位僧侶問佛陀如何斷除有身見。了解感受的無常，辨別其無常（無論生起什麼），有身見就會消失。這是通過觀照而消失的。如果沒有觀照，它會再次回來，仍然不夠安全。只有通過摧毀其根源，它才能變得安全。

觀照無常；生起是苦，消逝是苦，變得清晰。老師之前說過，你們知道它是苦諦 (dukkha sacca)。這是隨覺智 (anubodha ñāṇa) （次要知識）。通過觀照徹底了解是通達智 (pativedha ñāṇa) （穿透性知識）。一旦徹底了解苦諦，無常的苦就會止息。

這種斷除有身見的方式永遠不會再回來。它變得完全安全。在心中，地獄的種子永遠不再存在。它就像一隻聖潔的貓，即使看到老鼠，也永遠不會再追逐它。將你們送往惡道的無數業力，隨著邪見永遠消失。

Vipassanā is Ñāṇa or Kamma?

Do not mix up these two right views. These are right views on kamma and insight (kammassakatā sammādiṭṭhi and vipassanā sammādiṭṭhi). Right view on kamma can’t dispel wrong view and insight right view can dispel it. The right view of believing in the results of kamma and the right view of seeing the true nature of khandha are not the same.

We know the differences only by comparing their ability to dispel wrong view or not. Right view of the Path Knowledge (magga sammādiṭṭhi) can root out wrong view in a moment. The majority of Buddhists die only with one knowledge. You only know ① and ② types of kamma. Your intelligence can’t reach toward the other ③ and ④ types of kamma.

(Sayadaw continued to explain the four types of kamma. This talk was based on the Majjhima Nikāya, the Dog Ascetic Discourse (MN.57 Kukkuravatikasuttaṃ). The Buddha explained four types of kamma to a Dog Ascetic and Cow Ascetic, who were practicing the ways of dog and cow. The four types of kamma were: ① wholesome kamma, ② unwholesome kamma, ③ mixed kamma, i.e., wholesome and unwholesome mix together, ④ neither wholesome nor unwholesome kamma).

Is Nibbāna the result of vipassanā (path factors) or the way to arrive there? You have to take it as the path to arrive there. Other phenomena (dhamma) are arising by causes and the result of causes. Path factors are the way to Nibbāna and not the causes of it. It connects with the other three types of kamma that take it as kamma. In reality it is led by knowledge (ñāṇa).

There are no dhamma for the causes of Nibbāna. And if it exists, then after causes are vanishing and it must also vanish. The kammas to hell finished and the hell vanished. Hells appear by the causes of unwholesome kammas. These are causes and effects.

So, we can take Nibbāna as a place to arrive there by the way (i.e., path factors). (Here saydaw explained Nibbāna as causeless Dhamma. A place to arrive by the way was just explaining with concept and should not take it as literally).

By reading book you can’t get these things. Talking with kamma together and we take it as kamma. Among the four types of kamma, ①, ② and ③ are the causes for something to arise. The ④ is the cause of the way to arrive there. It is not becoming but to send you there. (Here Sayadaw was using the two Burmese words (phit) for the arising and (yauk) for the arriving.

The arising is for conditioned phenomena and the arriving is for unconditioned Nibbāna. Something can be arisen only by causes. Nibbāna is something already existing and no need for the causes to make it arise, so unconditioned. There were some talks on Nibbāna by him and mentioned that it was covering up by two dhammas, i.e., kilesa and dukkha. First have to uncover kilesa and dukkha appears. And then continue to uncover dukkha and Nibbāna appears. So, we need to walk the Noble Eightfold Path and will arrive there. This is my understanding of it). It’s really not easy to explain it. Next important thing to note is ①, ② and ③ kammas can be changed or destroyed by the coming in other kammas because of their impermanent nature.

Other kammas can’t come in to stop or destroy the ④ kamma. Sammatta niyata dhamma—It’s stable and without changing phenomenon. If someone was sure for the realization, and even before the attainment of Nibbāna nothing could destroy it. For example, fire couldn’t burn or kill novice Sankicca (ThagA. i. 533). He was sure for the arahantship that Dhamma protected him from danger. How much powerful the Dhamma is quite evident.

Queen Mallikā had done the great white kamma but near her death the black kamma came in and she fell into hell. A sotāpanna is stable in the five precepts. Path factors are leading to Nibbāna and cutting off ①, ② and ③ kammas. So the always reliable thing is maggaṅga dhamma.

It’s the permanent thing for us. It’s terminating kammas and leading to Nibbāna without change. Remember this point with care. It’s the thing we should not be without it. We should try hard for this dhamma as the truly reliable thing. Even jhāna and Nibbāna are very different in nature.

Jhāna can be perishable whereas Nibbāna as after seeing once (at Path Knowledge) is never perishable. You can always enter into the fruition state. We should also perform white kammas for the ending of dukkha (For supporting Nibbāna and not for enjoyment of the result).

But don’t let it stops at ordinary merits. Let's make some observations whether Path factors cutting off kamma are true or not (Sayadaw mentioned a few of them. The Bodhisatta’s good kammas were immeasurable. After enlightenment and became a Buddha all his good kammas were ended and for no more future birth. The great bandit Aṅgulimāla had many black kammas by killing a lot of people. There is no more future birth after he became an arahant. Ālavaka the fearful spirit had mixed kamma. There are no more than seven future births after he became a sotāpanna).

We still have time; let us fulfill the path factors. Let us cut off our kammas. We have to start from insight knowledge, i.e., udayabbaya ñāṇa—knowledge of rise and fall. But you may also ask me what about the lower knowledge of mind and matter now. I am talking to people who already know these things, therefore no need for you to start from them.

You have already differentiated mind/body. Also already understand the connection of cause and effect. (Sayadaw continued the instruction of cittānupassanā). Here, not including non‐delusion mind. This is the contemplative path factors (maggaṅga). It’s not the object of insight, and also wisdom (paññā).

Contemplate impermanence at the arising place. Follow with the non‐delusion mind. Seeing impermanence does know the not existing of the object. You must know the not existing of the objects. In that way you are free from becoming a blind crazy worldling.

Because you know the not existing as not existing and know what is existing as existing (The same meaning as yathābhūta ñāṇa—knowledge of the way as it really is). This is knowing impermanence; before you are wasting your time as a blind crazy person.

It is not only for this life but also for many life times before. Between your death and other death which one is more disenchanted for you? Surely it is your death because it can’t separate with you. Therefore you become disenchanted with it. Then you know the truth of dukkha.

After thoroughly penetrate the truth of dukkha and the contemplative mind changes from the existing of dukkha to non‐existing of dukkha. Ñāṇa is changing. Your duty is have to contemplate from impermanence to disenchantment and from disenchantment to until not wanting of them.

內觀是智（Ñāṇa）還是業（Kamma）？

請不要混淆這兩種正見，即業的正見與內觀的正見（kammassakatā sammādiṭṭhi 和 vipassanā sammādiṭṭhi）。業的正見無法消除邪見，而內觀的正見能夠消除邪見。相信業果的正見與見到蘊（khandha）真實本質的正見並不相同。

我們唯有通過比較它們是否能夠除邪見，才能了解其區別。道智（magga sammādiṭṭhi）的正見能夠在一瞬間連根拔除邪見。然而，多數佛教徒僅以一種知見（knowledge）終其一生。你們僅知曉①和②類型的業，而你的智慧無法達到③和④類型的業。

（禪師接著解釋了四種業。本開示是基於《中部》〈狗行經〉（MN.57 Kukkuravatikasuttaṃ）。佛陀對修習狗行和牛行的兩位苦行者說明了四種業：①善業（wholesome kamma）、②不善業（unwholesome kamma）、③混合業（善與不善混合的業）、④既非善也非不善的業。）

涅槃是內觀（道支）所生的果，還是抵達涅槃的途徑？
你應將其視為抵達涅槃的道路。其他法（dhamma）是因緣生起的，屬於因的結果。而道支（path factors）是通往涅槃的道路，而非涅槃的因。它與其他三類業有所關聯，因此被視為業（kamma），但實際上，它是由智慧（ñāṇa）所引導的。

涅槃並無因法（causal dhamma）可生起，若有因，則因滅涅槃也應滅。正如造作惡業招感地獄，當惡業滅盡時，地獄亦隨之消失。這是因與果的關係。

因此，我們可以將涅槃視為透過道路（即道支）抵達的地方。（此處禪師以「抵達之地」作為概念性的解釋，不應執為實義。）

僅靠閱讀書籍無法獲得這些見解。
當我們談論業時，往往將其視為業。四種業中，①、②、③能導致某些事物的生起，而④則是通往涅槃的因，它不是「生起」，而是「導向」。

（此處禪師使用了緬甸語的兩個詞：「phit」（生起）和「yauk」（抵達）。「生起」適用於有為法，而「抵達」則適用於無為的涅槃。有為法須依因緣生起，而涅槃本自存在，無須因緣促成，故為無為法。）

禪師曾談及涅槃，並提到涅槃被兩種法覆蓋，即煩惱（kilesa）與苦（dukkha）。首先需去除煩惱，苦便顯現；進一步滅除苦，涅槃便顯現。因此，我們須行持八正道，才能抵達涅槃。我對此的理解是：這並非易於解釋的法義。

另一個重要的觀點是：
①、②、③業因其無常性，可被其他業取代或消除。然而，④業（通往涅槃的業）則無法被其他業阻斷或摧毀。此即「sammatta niyata dhamma」——穩固不變之法。若某人已確定證悟，即使尚未證得涅槃，亦無任何法能夠摧毀此業。例如，火無法燒死沙彌Sankicca（ThagA. i. 533），因其已確定將證得阿羅漢果，而佛法保護了他免受危險。可見佛法之力強大無比。

業的變化與道支的穩定性
摩利夫人（Queen Mallikā）雖曾造大善業，但臨終時黑業現前，導致墮入地獄。一位須陀洹者則穩固持守五戒。道支（maggaṅga dhamma）引導至涅槃，並斷除①、②、③類業。因此，唯一可靠的法是道支。

道支是我們的恆常之法，能終止業並引導至涅槃，且無變易。請謹記此點。這是我們不可缺少的法。
我們應努力修習此法，視其為真正可靠之法。即便禪那與涅槃在本質上截然不同。

禪那是可變壞的，而涅槃則不同——一旦見道（證悟道智），便不會再失去它。你可隨時入於果定（phala samāpatti）。我們也應行持白業，以終止苦（作為涅槃的助緣，而非為享受果報）。

但切勿停留於一般福業。讓我們來觀察，道支是否真能斷除業？（禪師舉出數例：

從內觀智開始，即生滅智（udayabbaya ñāṇa）。
或許有人會問，那麼更初階的名色分別智呢？我如今開示的對象，皆已具備這些知見，因此不須從最初開始。

你們已分辨名色（nāma-rūpa），亦理解因果關係（paccaya）。（禪師繼續指導心觀（cittānupassanā）。）此處不包含無癡心（non-delusion mind），而是觀照道支（maggaṅga），它並非內觀的所緣，而是智慧（paññā）。

觀照無常於生起處，隨後以無癡心持續觀察。
見無常，即知所緣不存。你必須了知所緣之不存，如此才能不成為盲目的癲狂凡夫。

因為你了知「不存」為「不存」，亦知「存」為「存」。（這與「如實知見」（yathābhūta ñāṇa）同義。）此即了知無常，否則你將枉費時光，形同盲目癲狂之人。

這不僅關乎此生，也關乎過去生。你之死與他人之死，何者令你更生厭離？無疑是自身之死，因其無法與你分離。由此，你對其生起厭離，進而知苦之真相。

當你徹底洞察苦之真相，觀照心便從「苦的存在」轉向「苦的不存在」。智慧隨之轉變。你的責任便是從無常觀修至厭離，再從厭離修至不再渴求。

觀 (Vipassanā) 是智 (Ñāṇa) 還是業 (Kamma)？

不要混淆這兩種正見。它們是關於業的正見和關於觀的正見（業果正見 (kammassakatā sammādiṭṭhi) 和觀智正見 (vipassanā sammādiṭṭhi)）。業果正見無法消除邪見，而觀智正見可以消除。相信業果的正見和看見五蘊真實本質的正見是不同的。

我們只有通過比較它們消除邪見的能力來了解它們的差異。道智正見 (magga sammādiṭṭhi) 可以在一瞬間根除邪見。大多數佛教徒只帶著一種知識死去。你們只知道①和②類業。你們的智慧無法觸及其他③和④類業。

（西亞多繼續解釋四種業。這次談話基於《中部尼迦耶》的《狗戒經》（MN.57 Kukkuravatikasuttaṃ）。佛陀向一位狗戒行者和一位牛戒行者解釋了四種業，他們分別修行狗和牛的方式。四種業是：①善業，②惡業，③混合業，即善惡混合，④非善非惡業）。

涅槃是觀（道支）的結果，還是到達那裡的方法？你們必須將其視為到達那裡的路徑。其他現象 (dhamma) 是由因緣生起的，是因緣的結果。道支是通往涅槃的道路，而不是涅槃的因緣。它與其他三種將其視為業的業有關。實際上，它是由智 (ñāṇa) 引導的。

沒有作為涅槃因緣的法。如果存在，那麼在因緣消逝後，它也必須消逝。通往地獄的業結束了，地獄也消失了。地獄是由惡業的因緣顯現的。這些是因果關係。

因此，我們可以將涅槃視為通過道路（即道支）到達的地方。（這裡西亞多將涅槃解釋為無因緣的法。將其解釋為通過道路到達的地方只是概念上的解釋，不應按字面意思理解）。

通過閱讀書籍，你們無法獲得這些知識。將其與業一起討論，我們將其視為業。在四種業中，①、②和③是某事物生起的因緣。④是到達那裡的路徑的因緣。它不是成為，而是將你們送到那裡。（這裡西亞多使用了兩個緬甸語詞（phit）表示生起，（yauk）表示到達。

生起是針對有為現象，到達是針對無為涅槃。某事物只能通過因緣生起。涅槃是已經存在的事物，不需要因緣使其生起，因此是無為的。他曾多次談論涅槃，並提到它被兩種法覆蓋，即煩惱 (kilesa) 和苦 (dukkha)。首先必須揭開煩惱，然後苦顯現。然後繼續揭開苦，涅槃顯現。因此，我們需要行走八正道，才能到達那裡。這是我對它的理解）。解釋它確實不容易。接下來需要注意的重要一點是，①、②和③類業可以被其他業的到來改變或摧毀，因為它們的無常本質。

其他業無法阻止或摧毀④類業。正位決定法 (Sammatta niyata dhamma) — 它是穩定的，沒有變化的現象。如果有人確定會證悟，即使在證得涅槃之前，也沒有任何事物可以摧毀它。例如，火無法燒死或殺死沙彌桑吉迦 (ThagA. i. 533)。他確信自己會成為阿羅漢，因此法保護他免受危險。法的力量有多強大，顯而易見。

摩利迦王后曾做過偉大的善業，但在她臨終時，惡業到來，她墮入了地獄。一位須陀洹在五戒中是穩定的。道支引導人們走向涅槃，並斷除①、②和③類業。因此，始終可靠的是道支法。

它是我們永恆的事物。它終止業並引導人們走向涅槃，永不改變。請謹慎記住這一點。這是我們不應該缺少的事物。我們應該努力追求這種法，將其視為真正可靠的事物。即使禪那和涅槃在本質上也截然不同。

禪那會消逝，而涅槃在（道智）見到一次後，永不消逝。你們可以隨時進入果定狀態。我們也應該為了結束苦而行善業（為了支持涅槃，而不是為了享受結果）。

但不要讓它停留在普通的功德上。讓我們觀察道支斷除業是否真實（西亞多提到了一些例子。菩薩的善業是不可計量的。成佛後，他所有的善業都結束了，不再有未來的出生。偉大的強盜鴦掘摩羅通過殺害許多人造下了許多惡業。在他成為阿羅漢後，不再有未來的出生。可怕的夜叉阿羅婆迦造下了混合業。在他成為須陀洹後，未來不會超過七次出生）。

我們還有時間，讓我們圓滿道支。讓我們斷除我們的業。我們必須從觀智開始，即生滅智 (udayabbaya ñāṇa) — 了解生起和消逝的知識。但你們也可能問我，現在關於名色分別智的較低知識呢？我是在與已經了解這些事情的人交談，因此你們無需從它們開始。

你們已經區分了名色。也已經了解了因果關係。（西亞多繼續指導隨觀心）。這裡不包括無癡心。這是觀的道支 (maggaṅga)。它不是觀的對象，也不是慧 (paññā)。

在生起的地方觀照無常。用無癡心跟隨。看見無常就知道對象的不存在。你們必須知道對象的不存在。這樣，你們才能免於成為盲目的瘋狂凡夫。

因為你們知道不存在為不存在，知道存在為存在（與如實知見 (yathābhūta ñāṇa) — 如實了解事物的方式具有相同的含義）。這就是了解無常；在此之前，你們都在浪費時間，像一個盲目的瘋子。

這不僅僅是為了今生，也是為了之前的許多生生世世。在你們的死亡和其他死亡之間，哪一個對你們來說更令人厭離？當然是你們的死亡，因為它無法與你們分離。因此，你們對它感到厭離。然後你們就知道了苦的真相。

在徹底穿透苦的真相後，觀照的心從苦的存在轉變為苦的不存在。智 (ñāṇa) 正在改變。你們的責任是從無常觀照到厭離，從厭離觀照到不想要它們。

Appreciation of Nibbāna

A lot of people are talking and wanting Nibbāna. In reality not many appreciate it. They like it by hearing from others. Not appreciation of Nibbāna becomes view of annihilation (uccheda diṭṭhi). The reason is talking as nothing exists.

After death nothing is happening and so people do not like it. Some know that it is happiness. But they do not know what happiness is like. Therefore their appreciation is speculation and without reason and not reach toward the point. Saying with nothing happening, then there is no connection of cause and effect. I am solving the problem for you.

People do not know about it is ignorance. After death nothing happen is uccheda. You will not want it if you do not know about it. You do not want to do it if nothing happening. You will see Nibbāna after uncovering wrong view and ignorance. Diṭṭhi niradho nibbānaṁ vijjā udapati—cessation of wrong view is Nibbāna‐Knowledge arises.

The five khandha are like fuels and the ten defilements are like fire. These are together with the worldlings. Our processes are becoming clear. Dukkha and Samudaya are going together. We are taking the fuels and fire together as the good results for our human life. Some mentioned American millionaires and wanted to be like them. (Here Sayadaw mentioned American millionaire Rockefeller of his time).

It is burning with cold fire to get fortunes and become happy with it. (Sayadaw compared the two fire elements, cold and hot, to the two opposite hells, i.e., cold hell—lokantarika and hot hell—lohakumbhī. Both of them have the tormented results). Getting the life of a devata is the corpse of a devata (asubha).

So do not think it as good. Their forms are like smokes and easy to burn down. (So devata dies and instantly disappears.)

With a good demonstration about them and people become no desire for it. The Buddha and Ven. Sāriputta talked with examples and similes. The khandha is always burning with fire. So Nibbāna is khandha fuels finished and kilesa fire extinguished. Therefore Nibbāna is pure happiness.

All 31 realms of existence are fuels and fire going together. Nibbāna exits, it is true that fuels and fire are extinct there. You appreciate Nibbāna because you know the khandha as dukkha. If not you’ll not like Nibbāna. People take kilesa as sukha. Take the fire as happiness. It’s like the insects taking the fire as gold and approaching it. People are truly like the crazy worldlings.

Some burning with the sorrow of fire and become without any clothes (e.g., see the story of Theri Patācārā, DhA. ii. 260ff). The heart is too hot and has to drink water. Some commit suicide. You can’t live without any heat. So you have it. For example, you take out a worm from the toilet with a stick and clean it with water. It wants to go back into the toilet. You all are also the same. Without them and it’s boring for you. It is the fire of dosa (displeasure). By knowing the extinction of fuels and fire, ignorance ceases. Uccheda falls away by knowing Nibbāna exists . You have to practice after with the intellectual knowing.

Wrong view is the most fearful dhamma. Before you perform and practice dāna and sīla, first have to clear away your mind of the three wrong views (i.e., sakkāya, sassata and uccheda views). As a Buddhist you have wrong view but thinking yourself as you don’t have it. And this is very bad indeed. You go and ask practitioners, “What is Nibbāna?” If they answer we don’t know. Then ignorance is influencing on them.

Even people have general knowledge about it and answer you that after the mind/body cease and nothing exists. This is answering with uccheda view. It doesn’t matter if you don’t know normally about it. But knowing with uccheda view is terrible. Most of you came from hells (Don’t forget what the Buddha said that our permanent homes were the four planes of misery).

When you were suffering in hells, made the resolution of after freeing from the hells and came to human world must do the works of ending dukkha. And after arriving here, you are deceiving by the surroundings and doing a lot of harm to yourselves. Nibbāna has the characteristic of peacefulness.

The khandhas fuels and kilesa fire are extinct from it. In talking about Nibbāna, we can only appreciate it by thoroughly understanding the truth of dukkha. It is not appreciation of dukkha that without any appreciation of Nibbāna.

(Sayadaw continued to explain the vipassanā process) At the time of discerning anicca yogi knows that fuels and fires are going together. It’s going on until the knowledge of disenchantment. After the ending of anicca dukkha sacca and experiences the peaceful place.

Nibbāna really exists that yogis are knowing the existence of peacefulness. This is the extinction of khandhas fuels and kilesa fire. That khandhas continued arising is the continuous arising of vipāka vaṭṭa khandhas. (Khandhas are the result of kamma for the round of existence.

Fuels (khandhas) and fire (kilesa) are burning and disappearing, burning and disappearing etc. These are anicca khandhas continuously arising and vanishing phenomena. By knowing these dhammas the doors to the planes of misery are closed for next life. (This is discerning anicca only).

對涅槃的欣賞

許多人談論並渴望涅槃，但實際上，真正能夠欣賞它的人並不多。他們只是因為聽別人說起才喜歡它。對涅槃缺乏真正的欣賞，會導致陷入斷滅見（uccheda diṭṭhi），原因在於錯誤地認為一切都不復存在。

人們之所以不喜歡涅槃，是因為認為死後什麼都不會發生。有些人知道涅槃是快樂的，但他們並不知道這種快樂的本質。因此，他們對涅槃的欣賞只是推測，缺乏真正的理解，無法觸及要點。如果認為什麼都不會發生，那就與因果法則無關。我現在為你們解釋這個問題。

對於涅槃一無所知即是無明。認為死後什麼都不會發生便是斷滅見。如果你對涅槃不了解，你便不會想要它。如果你認為什麼都不會發生，你也不會想要修行。當你破除錯誤見解和無明時，你才能見到涅槃。Diṭṭhi niradho nibbānaṁ vijjā udapati——「邪見的止息即是涅槃，智慧便會生起。」

五蘊如同燃料，十種煩惱如同火焰，這兩者與凡夫相隨。我們的生命過程已變得清晰：苦與集總是相依相存。我們將燃料與火焰視為人生的好結果。有些人提到美國的百萬富翁，並希望成為他們（這裡指的是當時著名的美國富翁洛克菲勒）。

然而，追求財富並以此為樂，如同以冷火燃燒自己。（禪師將冷與熱兩種火焰比喻為兩種相對的地獄，即冷地獄——洛干陀利迦（lokantarika）與熱地獄——熔銅鍋地獄（lohakumbhī），兩者皆是痛苦之地。）獲得天人的生命，最終仍不過是天人的屍體（不淨）。

因此，不要將這視為美好。天人的色身如煙霧，極易消散（天人死後立即消失）。

透過對這些的正確理解，人們便不再生起貪戀。佛陀與尊者舍利弗常以比喻和譬喻開示：五蘊始終被火焰燃燒。因此，涅槃即是五蘊燃料耗盡、煩惱之火熄滅。因此，涅槃是真正的究竟樂。

三十一種存在界皆是燃料與火焰相依而存。涅槃確實存在，因為在其中，燃料與火焰皆已滅盡。只有當你認識到五蘊即是苦時，你才會欣賞涅槃。若不了解這點，你便不會嚮往涅槃。世人將煩惱誤認為快樂，將火焰視為幸福。這就像飛蛾誤以為火焰是黃金而撲向它，實則自取滅亡。世人確實像瘋狂的凡夫。

有些人因火焰的痛苦而燒得一絲不掛（如《長老尼傳》中巴達卡拉長老尼的故事，DhA. ii. 260ff）。他們的內心灼熱，需飲水解渴。有些人甚至選擇自殺。沒有熱量，人無法生存，因此仍然依附於它。例如，你用木棍將糞坑中的蟲撈出並用水清洗，但它仍想回到糞坑中。你們也是如此。若無煩惱，便覺得生活枯燥乏味。這便是瞋恚之火的作用。當你認識到燃料與火焰的滅盡時，無明便會消失。通過理解涅槃的存在，斷滅見便會消除。之後，你需以智慧修行。

邪見是最可怕的法。在修行布施與持戒之前，首先須清除三種邪見（即：身見、常見與斷見）。身為佛教徒，若仍抱持邪見，卻以為自己沒有，這是極為嚴重的錯誤。你去問修行者：「什麼是涅槃？」若他們回答：「我們不知道。」那麼無明便在影響著他們。

即使一般人對此有基本知識，卻回答說：「身心滅後，什麼都不存在。」這仍是斷滅見的回答。若平時對涅槃不了解，倒也無妨。但若以斷滅見理解涅槃，那便極其可怕。你們大多來自地獄（別忘了佛陀說過，我們的長期居所是四惡趣）。

當你們在地獄受苦時，曾發願：「若能從地獄解脫，轉生為人，我一定要修行以滅除苦。」然而，來到人間後，你們卻被世間迷惑，最終對自己造成極大的傷害。涅槃的特質是寂靜安穩。

五蘊燃料與煩惱之火皆在其中熄滅。談論涅槃時，唯有透徹理解苦諦，才能真正欣賞涅槃。若對苦不生欣賞，則無法對涅槃生起欣賞。

（禪師繼續解釋內觀的過程）在觀察無常的階段，行者能夠知曉燃料與火焰始終相依相存，直至厭離智的生起。當無常與苦諦止息時，便能體驗到寂靜之境。

涅槃確實存在，行者能夠直接體驗其寂靜之性。這是五蘊燃料與煩惱之火的徹底熄滅。五蘊的持續生起，是業報五蘊的連續相續（五蘊乃業力所生，使輪迴持續）。

燃料（五蘊）與火焰（煩惱）不斷燃燒與消失，燃燒與消失……這些都是無常的五蘊，不斷生滅的現象。透過覺知這些法，來世通往惡趣的大門便會關閉（這即是對無常的觀照）。

對涅槃的體悟 (Appreciation of Nibbāna)

許多人都在談論和渴望涅槃。但實際上，真正體悟它的人並不多。他們只是聽別人說說而已。對涅槃缺乏體悟會變成斷滅見 (uccheda diṭṭhi)。原因是他們說一切都不存在。

死後什麼都不會發生，所以人們不喜歡它。有些人知道它是快樂的。但他們不知道那種快樂是什麼樣的。因此，他們的體悟只是猜測，沒有理由，也無法觸及要點。說什麼都不會發生，那麼就沒有因果聯繫。我正在為你們解決這個問題。

人們對此一無所知是無明。死後什麼都不會發生就是斷滅見。如果你不了解它，你就不會想要它。如果什麼都不會發生，你就不會想去做。在揭開邪見和無明之後，你才會看到涅槃。邪見滅則涅槃現，明智生 (Diṭṭhi niradho nibbānaṁ vijjā udapati)。

五蘊就像燃料，十種煩惱就像火焰。這些都與凡夫俗子在一起。我們的過程變得清晰。苦和集一起運作。我們將燃料和火焰一起視為我們人類生活的美好結果。有些人提到美國的百萬富翁，並想成為他們那樣的人。（這裡西亞多提到了他那個時代的美國百萬富翁洛克菲勒）。

為了獲得財富並因此感到快樂，他們在寒冷的火焰中燃燒。（西亞多將兩種火焰元素，寒冷和炎熱，比作兩個相反的地獄，即寒冷地獄—lokantarika和炎熱地獄—lohakumbhī。兩者都有痛苦的結果）。獲得天人的生命是天人的屍體（不淨）。

因此，不要認為它是美好的。它們的形態就像煙霧，很容易被燒毀。（因此天人死亡並立即消失。）

通過對它們進行良好的演示，人們就會對它們失去慾望。佛陀和舍利弗尊者用例子和比喻進行了談論。五蘊總是在火焰中燃燒。因此，涅槃是五蘊燃料燃燒殆盡，煩惱火焰熄滅。因此，涅槃是純粹的快樂。

所有三十一個存在領域都是燃料和火焰一起運作。涅槃存在，那裡燃料和火焰熄滅是真實的。你們體悟涅槃，是因為你們知道五蘊是苦。否則你們不會喜歡涅槃。人們將煩惱視為樂。將火焰視為快樂。就像昆蟲將火焰視為黃金並接近它一樣。人們確實像瘋狂的凡夫俗子。

有些人被火焰的悲傷燃燒，變得赤身裸體（例如，參見比丘尼波吒遮羅的故事，DhA. ii. 260ff）。心臟太熱，不得不喝水。有些人自殺。沒有任何熱量，你們就無法生存。所以你們擁有它。例如，你們用棍子從廁所裡取出蠕蟲，然後用水清洗它。它想回到廁所裡。你們也都一樣。沒有它們，你們會感到無聊。這是瞋恚的火焰。通過了解燃料和火焰的熄滅，無明就會止息。通過知道涅槃的存在，斷滅見就會消失。你們必須在知性了解之後進行修行。

邪見是最可怕的法。在你們進行和修行布施和持戒之前，首先必須清除你們心中的三種邪見（即有身見、常見和斷滅見）。作為佛教徒，你們有邪見，但認為自己沒有。這確實非常糟糕。你們去問修行者，“涅槃是什麼？” 如果他們回答說我們不知道。那麼無明就在影響他們。

即使人們對此有一般的了解，並回答你們說，在名色止息後，什麼都不存在。這就是用斷滅見回答。如果通常不了解它，那沒關係。但是用斷滅見了解它就很可怕。你們大多數人都來自地獄（不要忘記佛陀說我們的永久家園是四惡道）。

當你們在地獄中受苦時，下定決心從地獄中解脫出來，來到人間必須做結束苦的工作。來到這裡後，你們被周圍的環境欺騙，對自己造成了很多傷害。涅槃具有寂靜的特徵。

五蘊燃料和煩惱火焰從中熄滅。在談論涅槃時，我們只能通過徹底了解苦的真相來體悟它。對苦缺乏體悟，就無法體悟涅槃。

（西亞多繼續解釋觀的過程）在辨別無常時，瑜伽行者知道燃料和火焰一起運作。它一直持續到厭離智。在無常苦諦結束後，體驗到寂靜的地方。

涅槃確實存在，瑜伽行者知道寂靜的存在。這是五蘊燃料和煩惱火焰的熄滅。五蘊持續生起是異熟果輪迴五蘊的持續生起。（五蘊是輪迴業的結果。

燃料（五蘊）和火焰（煩惱）燃燒和消失，燃燒和消失等等。這些是無常五蘊持續生滅的現象。通過了解這些法，來世通往惡道的大門就會關閉。（這只是辨別無常）。

How to Use Desire and Conceit?

[At one time, Ānanda was staying at Kosambī. A certain bhikkhunī fell in love for him and sent a man to inform him that she was sick. So he visited her. As soon as she saw him from a distance, lay down on a bed and covered her head with a blanket.

Ven. Ānanda came near to her and knew her real intention. And then he gave the following instruction to her. He said to her, this body supported by foods and should use it for Nibbāna. This body created by craving and should use it to destroy māna (conceit).

Sayadaw said it needs to comment on this instruction. This body is conditioning by four factors, i.e., kamma, mind (citta), temperature (utu) and foods (āhāra). It's born by kamma, so like a mother. It is developed by foods, so like a nurse. We want to eat foods, so we eat. In this case we should observe our desire or the taste during consuming.

In this way we use foods for the realization of Nibbāna. It can be also used foods with wrong view. As some ascetics eat little or abstaining from foods for some periods. The right way for consuming foods is contemplating desire or the taste during eating. ]

[Not every of desire and conceit are unwholesome, there are also wholesome desire and conceit. Use these wholesome taṇhā and māna to develop the practice. For an example, some yogi’s discern anicca, some reach toward the state of disenchantment (nibbidā) and some realize the end of dukkha (i.e., Nibbāna).

If they can achieve these things, I also want to succeed. This is wholesome desire. With these kinds of desire try hard in the practice and can destroy taṇhā. These kinds of taṇhā destroy taṇhā. Māna also can be used in the same way. Why should I not since some yogi can do it? In this way, push you yourself for practice. All these wholesome kinds of taṇhā and māna can cut off D. A. process and should develop it.

By ending this talk Sayadaw said that there were three ways can develop one’s practice. By saṁvega (sense of urgency), taṇhā and māna; three of them cannot do the practice at the same time. Saṁvega is the best of them. There were many stories of realizing Nibbāna with saṁvega during the time of the Buddha and up to this present day. (For example, the Bodhisatta himself and Ven. Yasa). This talk was based on a discourse in the Catukka Aṅguttara Nikāya. ]

Human and celestial worlds are good because we are looking at these things with the eye of taṇhā. And then create kammas with the arrangements of taṇhā and receive the khandhas with the dangers of ageing, sickness and death. Now, can you separate yourselves from the khandhas with dukkha sacca? Ignorance → craving → kamma → khandhas with the danger of ageing, sickness and death.

You have to know that khandhas are under the influence of kamma and kamma is under the influence of taṇhā. (Sayadaw continued the story of Ven. Ānanda and a bhikkhunī) This body is sustained by foods, so use it to reach toward Nibbāna. This body comes into being through craving, so kill craving to reach toward Nibbāna. This body comes into being through conceit, so use it to abandon conceit.

It’s not clear instantly. So I’ll explain it. This body exists by kamma, citta, utu and āhāra. Kamma had already finished it job. Now we are alive by āhāra. Kamma likes a mother and āhāra is a nurse. We want to eat foods and so we eat. We have to contemplate the impermanence of taṇhā with the eating. We can reach toward Nibbāna with eating. Contemplate the vanishing of the knowing mind of eating with the eating. Contemplate taṇhā if taṇhā comes in between them. Eating little and abstaining from foods, these are the practice of people with wrong view. It is the practice of torturing oneself. They can’t contemplate the good or bad mind states so that they fall into the planes of misery. If you can’t contemplate on feeling, then contemplate the impermanence of the delighting mind (i.e., taṇhā).

What have to contemplate, the foods or the mind state arises from it? Contemplate our reaction to foods. There are also good taṇhā and māna in vipassanā contemplation. Contemplate the cause of taṇhā, and taṇhā dies. You may ask; “Is taṇhā not unwholesome mind?” The answer of the commentary was it was not giving the result of birth. This kind of taṇhā cut off becoming.

In practice we need these kinds of taṇhā and māna. Most of your taṇhā and māna are arising at the wrong place. We can also use saṁvega (sense of urgency) in our practice. Therefore there are three ways of realization. You never realize the Dhamma if you don’t use any one of them. You can’t use all of these. They can’t arise together, only one of them is always in strength (bala). If saṁvega arises, taṇhā and māna do not arise. The other two are also in this way. Among three of them, if you use one of it and practice hard, you will realize the Dhamma in this life.

[ Note on saṁvega: Ajahn Thanissaro wrote on this Pali word in his essay—"Affirming the Truths of the Heart". "saṁvega was what the young Prince Siddhartha felt on his first exposure to aging, illness, and death. It's a hard word to translate because it covers such a complex range—at least three clusters of feelings at once: the oppressive sense of shock, dismay, and alienation that come with realizing the futility and meaninglessness of life as it's normally lived; a chastening sense of our own complacency and foolishness in having let ourselves live so blindly; and an anxious sense of urgency in trying to find a way out of the meaningless cycle."

如何運用欲望與我慢？

[有一次，阿難尊者住在瞿師羅城（Kosambī）。有一位比丘尼愛慕他，派人告訴他自己生病了。於是阿難尊者前去探望她。當她遠遠看到阿難尊者時，便躺在床上，用毯子蓋住頭。

阿難尊者走近後，明白了她的真正意圖，於是對她給予如下的教誨。他對她說：「這個身體依賴食物而維持，應該將其用於證得涅槃。這個身體因渴愛而生，應當運用它來消滅我慢。」

大師說，這段教誨值得進一步探討。這個身體由四種因素所緣起：業力（kamma）、心識（citta）、氣溫（utu）和食物（āhāra）。它由業力而生，就如同母親；它由食物而滋養，就如同奶媽。我們因為想吃東西而進食，在此過程中，我們應當觀察自己的欲望或是進食時的味覺。

這樣一來，我們就能夠將食物的攝取轉為通向涅槃的修行。同時，食物的攝取也可能與邪見相伴。例如，有些外道苦行者透過少食或長時間禁食來修行。正確的進食方式是觀察進食時生起的欲望或味覺。]

[並非所有的欲望（taṇhā）與我慢（māna）都是不善的，也有善性的欲望與我慢。應當利用這些善法來增進修行。例如，有些禪修者能夠觀察無常（anicca），有些達到了厭離（nibbidā），有些則證得了涅槃（Nibbāna）。

如果他們能夠成就這些境界，我也希望能夠成功。這便是善性的欲望。透過這樣的欲望，我們努力修行，最終能夠消滅渴愛。這類渴愛能夠消滅渴愛。我慢也可以以相同的方式運用——「既然其他修行者能夠做到，我為何不能？」透過這種思維推動自己修行。這些善性的欲望與我慢能夠斷除緣起法的輪轉，因此應當予以培養。

這三者不能同時生起，當其中之一生起時，其他兩者便不會現前。厭離心是其中最好的。在佛陀時代乃至現代，都有許多修行者因為厭離心的緣故而證得涅槃。（例如，菩薩自己及尊者耶舍（Ven. Yasa））。這次開示是基於《增支部·四集》（Catukka Aṅguttara Nikāya）中的一部經文。]

人間與天界之所以顯得美好，是因為我們透過渴愛的眼光來觀看它們，並在渴愛的安排下造作業力，最終獲得含有老、病、死苦的五蘊。現在，你能夠透過苦諦（dukkha sacca）將自己與五蘊分開嗎？

這個身體依賴食物維持，因此應將其用於通向涅槃。這個身體因渴愛而生，因此應該滅除渴愛以達到涅槃。這個身體因我慢而生，因此應該利用它來去除我慢。

這個身體是由業力、心識、氣溫與食物維持的。業力的作用已經完成，現在我們依靠食物存活。業力如同母親，而食物如同奶媽。我們因為想吃東西而進食，因此應當在進食時觀察渴愛的無常。透過進食，我們可以通向涅槃。

觀察進食時生起的覺知心的生滅。如果在進食過程中生起了渴愛，則應當觀察渴愛的無常。少食與禁食是錯誤見解的修行方式，這是自我折磨的行為，無法觀察心的善惡狀態，最終會墮入惡道。如果無法觀察感受，則應觀察貪戀心的無常。

應當觀察我們對食物的反應。在內觀禪修中，也有善性的渴愛與我慢。觀察渴愛的因緣，渴愛便會止息。

論藏中回答說：「這種渴愛不會導致來生，它能夠斷除未來有的生起。」

在修行中，我們需要這些善性的渴愛與我慢。大多數人的渴愛與我慢都出現在錯誤的地方。我們也可以運用**厭離心（saṁvega，迫切感）**來修行。

如果不運用其中之一，就無法證悟佛法。這三者不能同時出現，只有其中之一能夠主導心識。

當厭離心生起時，渴愛與我慢便不會生起；當渴愛或我慢生起時，其他兩者便不會現前。

在這三者之中，若能夠運用其中之一而努力修行，便能在今生證悟佛法。

阿姜坦尼沙羅（Ajahn Thanissaro）在他的文章《心靈真理的肯定》（Affirming the Truths of the Heart）中解釋了這個巴利詞：「saṁvega 是年輕的悉達多太子首次目睹衰老、疾病與死亡時的感受……」

阿姜·坦尼沙羅（Ajahn Thanissaro）在他的文章《肯認內心的真理》（"Affirming the Truths of the Heart"）中對這個巴利語詞彙「saṁvega」作出了詮釋。他寫道：「saṁvega 是年輕的王子悉達多在首次接觸到老、病、死時所感受到的情緒。這是一個難以直接翻譯的詞，因為它涵蓋了一種極為複雜的情感體驗——至少包含三個層面的感受：首先是震驚、憂慮與疏離的壓迫感，當人意識到生命在通常情況下是多麼虛無與無意義時，這種感受便油然而生；其次，是一種自我警醒的羞愧感，讓我們意識到自己曾經多麼怠惰、愚昧，以至於盲目地過活；最後，則是一種迫切的不安感，促使我們尋找擺脫這種無意義輪迴的方法。」

巴利語「saṁvega」在緬甸語中已成為日常用詞，如同「anicca」（無常）、「dukkha」（苦）與「anatta」（無我）一樣，但通常表達為「saṁvega nyan」（緬語中的「nyan」對應巴利語的「ñāṇa」，意為智慧）。因此，saṁvega 是一種對佛教徒極為重要的智慧，應當透過學習、聆聽佛法與經常性的思惟來培養。

對於某些人來說，saṁvega 的覺受極為強烈，以至於他們願意放棄世間的一切事務，甚至願意為了究竟滅苦之道而犧牲自己的生命。若人具足 saṁvega，便能為自己與他人活出真正有意義的人生。

「因此，佛教徒對生命的態度應當是培養 saṁvega——清楚地認知到生、老、病、死之輪迴的無意義，並將其昇華為 pasāda（清淨信心），一條通往不死（Nibbāna）的堅定道路。」

如何運用慾望與我慢？ (How to Use Desire and Conceit?)

[有一次，阿難尊者住在拘睒彌。一位比丘尼愛上了他，派人告訴他她生病了。因此他去探望她。當她從遠處看到他時，就躺在床上，用毯子蓋住頭。

阿難尊者走近她，知道了她的真實意圖。然後他給了她以下教導。他對她說，這個身體由食物支撐，應該用它來證得涅槃。這個身體由渴愛產生，應該用它來摧毀我慢 (māna)。

西亞多說，需要對這個教導進行評論。這個身體由四個因素構成，即業 (kamma)、心 (citta)、溫度 (utu) 和食物 (āhāra)。它由業而生，所以像母親一樣。它由食物發育，所以像護士一樣。我們想吃食物，所以我們吃。在這種情況下，我們應該在食用時觀察我們的慾望或味道。

通過這種方式，我們利用食物來證悟涅槃。也可以用錯誤的觀點來使用食物。有些苦行者少吃或在一段時間內禁食。正確食用食物的方式是在進食時觀照慾望或味道。]

[並非所有的慾望和傲慢都是不善的，也有善的慾望和傲慢。利用這些善的渴愛 (taṇhā) 和我慢 (māna) 來發展修行。例如，一些瑜伽行者辨別無常，一些人達到厭離 (nibbidā) 的狀態，一些人證悟苦的止息（即涅槃）。

如果他們能夠實現這些目標，我也想成功。這是善的慾望。用這些慾望努力修行，可以摧毀渴愛。這些渴愛摧毀渴愛。我慢也可以用同樣的方式使用。既然一些瑜伽行者可以做到，我為什麼不能做到？通過這種方式，推動自己修行。所有這些善的渴愛和傲慢都可以切斷輪迴過程，應該發展它們。

在結束這次談話時，西亞多說有三種方法可以發展一個人的修行。通過悚懼感 (saṁvega)、渴愛和我慢；這三者不能同時進行修行。悚懼感是其中最好的。在佛陀時代和直到今天，有很多通過悚懼感證悟涅槃的故事。（例如，菩薩本人和耶舍尊者）。這次談話基於《四集增支部》中的一段經文。]

人界和天界是美好的，因為我們用渴愛的眼睛看待這些事物。然後通過渴愛的安排創造業，並接受具有衰老、疾病和死亡危險的五蘊。現在，你們能用苦諦將自己與五蘊分開嗎？無明 → 渴愛 → 業 → 具有衰老、疾病和死亡危險的五蘊。

你們必須知道，五蘊受業的影響，業受渴愛的影響。（西亞多繼續講述阿難尊者和一位比丘尼的故事）這個身體由食物維持，所以用它來證得涅槃。這個身體通過渴愛而生，所以殺死渴愛以證得涅槃。這個身體通過我慢而生，所以用它來捨棄我慢。

它不會立即變得清晰。所以我來解釋一下。這個身體由業、心、溫度和食物存在。業已經完成了它的工作。現在我們靠食物活著。業像母親，食物像護士。我們想吃食物，所以我們吃。我們必須在進食時觀照渴愛的無常。我們可以用進食來證得涅槃。在進食時觀照進食的知覺心的消逝。如果渴愛在它們之間出現，就觀照渴愛。少吃和禁食是具有錯誤觀點的人的修行。這是折磨自己的修行。他們無法觀照善或惡的心態，因此他們墮入惡道。如果無法觀照感受，就觀照愉悅心的無常（即渴愛）。

應該觀照什麼，食物還是由它產生的心態？觀照我們對食物的反應。觀的過程中也有好的渴愛和我慢。觀照渴愛的因緣，渴愛就會消失。你們可能會問：“渴愛不是不善的心嗎？” 註釋的回答是它不會產生出生的結果。這種渴愛切斷了有。

在修行中，我們需要這些渴愛和我慢。你們大多數的渴愛和我慢都產生在錯誤的地方。我們也可以在修行中使用悚懼感（緊迫感）。因此，有三種證悟的方法。如果沒有使用其中任何一種，你們永遠無法證悟佛法。你們不能同時使用所有這些。它們不能同時產生，只有其中一種總是強大（bala）。如果悚懼感產生，渴愛和我慢就不會產生。其他兩種也是如此。在這三者中，如果使用其中一種並努力修行，你們將在此生證悟佛法。

[關於悚懼感的註釋：阿姜塔尼薩羅在他的文章《肯定內心的真相》中寫到了這個巴利語詞。“悚懼感是年輕的悉達多王子第一次接觸衰老、疾病和死亡時的感受。這是一個難以翻譯的詞，因為它涵蓋了如此複雜的範圍——至少同時涵蓋了三組感受：當我們意識到正常生活的徒勞和毫無意義時，產生的壓迫性的震驚、沮喪和疏離感；一種對我們自己自滿和愚蠢的責備感，因為我們讓自己如此盲目地生活；以及一種試圖找到擺脫毫無意義的循環的焦慮的緊迫感。”

巴利語詞悚懼感變成了一個緬甸語詞，如無常、苦和無我，但通常用作悚懼感智（nyan是巴利語詞ñāṇa）。因此，它是一種對佛教徒來說非常重要的知識。這需要學習或聽聞佛法和頻繁的觀照。對於一些悚懼感強烈的人來說，他們想放棄任何世俗的事物，甚至為了結束苦的道路而放棄生命。如果人們有悚懼感，他們將為自己和他人過上有意義的生活。“因此，佛教對生活的態度培養悚懼感——明確接受出生、衰老和死亡循環的毫無意義——並將其發展為淨信：一條通往不死之境的可靠道路。”]

The Beginning and the Ending

You all knew the verses recited by Sakka after the Buddha passed away (He was king of the Tāvatiṃsa Heaven). It expressed the beginning and the ending of the practice. Aniccā vata saṅkhārā, uppādavayadhammino; Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho. These verses are expressing the knowledge of insight and the Path Knowledge.

You will reach toward the goal if you practice according to these verses. Anicca vata saṅkhāra—telling the truth whatever arises in the khandha has to pass away. (Sayadaw sometime quoted the Pali words in the suttas or commentary for his teachings. But he never translated them as a scholar. Instead he explained it only and not exact translations).

It is important for you to watch and observe whatever arises with knowledge. Where the arising dhamma will end? After arises has to pass away. Vipassanā practice is watching and observing with knowledge. Just observe feeling (vedanā) if you observe feeling; just mind if mind. Just observe the arising and vanishing.

When he was still alive taught only that. We are talking about the Parinibbāna of the Buddha. In reality only formations (saṅkhāra) ceased. Nobody falls from the sky. Everything arises by conditions. The first parts were describing vipassanā and the latter part Nibbāna.

In the beginning, see saṅkhāra and anicca (i.e., arising and passing away). For example, with your finger nail scratch your arm. Feeling will arise. With the conditions of arm and finger nail, feeling of saṅkhāra arises. The main cause is finger nail. Whatever arising of itch, pain etc. are saṅkhāra dhamma. These are an assemblage of saṅkhāra dhamma. Man and woman are only in speech. Nothing exists in the khandha except an assemblage of saṅkhāra.

I am speaking clearly for you that originally there is no existence of a person, a living being, a man and a woman. Man and woman are concepts (saññā). The existences of paramattha dhamma (ultimate phenomena) are saṅkhāra (formations). This is referring to our khandhas. You do not see the mind and matter. Only seeing their arising and passing away.

This was not parinibbāna of the Buddha. Instead saṅkhāra dhamma were ending at anicca. The desire for becoming a human or a celestial being is wanting to die. Therefore I am warning you do not want to become anything. No desire for becoming and has no perishing. Do you understand that? Do not desire for saṅkhata (conditioned, i.e., khandha). But try to get the asaṅkhata (unconditioned, i.e., Nibbāna).

Someone only shows you the beginning and not the ending. And you get it by making merits and prayers. It means you want for sickness and death. It's like the example of a razor blade with honey on it. It is sweet but will cut your tongue. You do not see it.

Another example is that no separation and sorrow will arise if you live a bachelor life. For the desire of wanting for dukkha or saṅkhāra, people have families. At last, with the separation from son, daughter and wife, and you'll encounter suffering. Becoming a saṁsāric traveler is the result of craving for saṅkhāra. The oppression of saṅkhāra is clear to you now. You must listen with the ear of knowledge. You are shedding tears by the oppression of saṅkhāra.

The reason behind is the appreciation for the new arising. It becomes closer to shed tears and far from Nibbāna. Saṅkhāra becomes bigger and the oppression heavier. For example, you lost 100 dollars or 100,000 dollars, which dukkha is bigger? You have many children and more dukkha. I’ll show you the practice. Follow with knowledge whatever saṅkhāra shows up. Contemplate the impermanence.

Uppāda and vaya—only rising and falling exist. There is neither person nor being in it. Identity view is falling away. Uppajjitvā nirujjhanti—after arises and ceases. The Buddha was continuing to talk impermanence. Aniccā = uppāda‐vaya = uppajitvā nirujjhanti; (These three Pali words referred to impermanence) he was continuing to talk three times, because it was important. Tesaṁ vūpasamo sukho—These two of ending or cessation (i.e., rise and fall) is the supreme happiness. Following to the end of impermanence was coming from this verse. The Buddha here taught only two knowledge: first seeing impermanence, their disenchantment and ending. It is at insight knowledge if you still only discern impermanence.

After the impermanence ends will see the permanent Nibbāna. Saṅkhata ends and asaṅkhata arises. And you see asaṅkhata Nibbāna. Without seeing impermanence and will never see Nibbāna, Therefore it is nothing to do with about the prayers.

起點與終點
1961年9月2日

你們都聽過帝釋天（Sakka）在佛陀般涅槃後所誦的偈語（他是三十三天的天王）。那偈語表達了修行的起點與終點：

Aniccā vata saṅkhārā, uppādavayadhammino; Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho.
「無常啊！諸行法，生滅是其性；既生必定滅，其息寂為樂。」

這偈語揭示了「內觀智慧」與「道智」。
若依此偈而行，你們將會逐步邁向修行的目標。
「Anicca vata saṅkhārā」——此句揭示真理：凡在五蘊中生起者，皆必消逝。
（禪師有時會引用巴利語出自經典或註釋，但他並不以學者身份翻譯，而是透過說明引導，並非逐字直譯。）

重要的是，你們必須以智慧觀察一切所生之法。思考：所生起的法，將終止於何處？凡生起者，終將消逝。
內觀修行即是以智慧來觀照與覺察。
若觀察的是「受」，就單觀受；若觀察的是「心」，就單觀心。只需觀察「生起」與「消逝」即可。

佛陀在世時也只教導這一點。
我們今日所說的是佛陀的「般涅槃」，但事實上，只是「諸行法」的止息。並非有誰從天而墜。
一切事物皆因緣而生。
偈語前半描述的是內觀智慧，後半則是涅槃。

初始時，你要見到「行法」（saṅkhāra）與「無常」（anicca）——即是「生起與消逝」。
例如：用指甲輕輕劃過手臂，就會生起一種感受。
手臂與指甲的接觸條件，生起了「受」，此即為「行法」。主要因是指甲。
不論是癢、痛等，都屬「行法」所生。這些僅僅是「行法」的集合。
所謂「男人」、「女人」，僅存在於語言中，五蘊中並無實體存在，只有「行法」的組合。

我現在清楚告訴你們：原本並無「人」、「眾生」、「男」、「女」的實體存在。
「男」、「女」只是概念（saññā），是世俗的認定。
在究竟法的層次上，只有「行法」存在。這是指我們自身的五蘊。你不會直接看到名與色，只會見到其「生」與「滅」。

因此，佛陀的「般涅槃」不是某位佛的滅亡，而是「行法」於「無常」中止息。
對「欲生為人或為天」的渴望，其實就是「欲死」。
所以我提醒你們：不要渴望成為任何東西！
若無「欲有」之心，則無「消亡」之苦。你明白了嗎？
不要渴望「有為」（saṅkhata），應當追求「無為」（asaṅkhata），也就是涅槃。

有些人只向你指出起點，卻不指出終點。
你若僅靠行善與祈願來獲取善報，那表示你渴望的是病痛與死亡。
就如同在刀刃上塗上蜂蜜，看似甜美，卻會割破舌頭，而你卻未曾察覺。

另一個例子是：若過著獨身生活，則無分離與悲傷。
但因為渴望「行法」與「苦」，人們建立家庭。
最終，與子女、配偶的別離，將引來巨大痛苦。
於是，輪迴流轉不息的旅人，就是因渴望「行法」而不斷重生。
「行法」的壓迫，如今你們應已清楚。
你必須以「智慧之耳」去聆聽。你們所流的淚水，正是來自「行法」的逼迫。

根本原因是你們喜愛「新生之物」。而這樣會使你更接近淚水，更遠離涅槃。
「行法」愈增長，其壓力就愈沉重。
舉例來說：你遺失100元與遺失10萬元，哪一種「苦」更大？
你有愈多孩子，就有愈多痛苦。

我將向你展示實踐方法——
以智慧觀照凡出現的「行法」，觀其「無常」。

Uppāda-vaya——只有「生」與「滅」存在，當中並無「人」或「眾生」。
身見（sakkāya-diṭṭhi）即由此而破除。

Uppajjitvā nirujjhanti——凡生起者，終將滅去。
佛陀持續講說「無常」：
Aniccā = uppāda-vaya = uppajjitvā nirujjhanti。
這三個巴利詞皆指「無常」。
佛陀三次反覆提說，因為極其重要。

Tesaṃ vūpasamo sukho——生與滅的止息即是最上之樂。
從這句話引出了「順隨無常至其終點」的修行。

佛陀在這裡只教授兩種智慧：
首先是見「無常」，其次是見其「厭離」與「止息」。
若你尚只見「無常」，則仍處於「內觀智」的階段。

無常止息之後，即會見到「常」——也就是「涅槃」。
「有為」終止，「無為」現起。你就見到了「無為」之涅槃。

若未見「無常」，就永遠無法見到涅槃。
因此，這與「祈禱」完全無關。

開始與結束 (The Beginning and the Ending)

你們都知道釋迦天王在佛陀入滅後所吟誦的偈頌（他是忉利天的國王）。它表達了修行的開始和結束。無常諸行，生滅法 (Aniccā vata saṅkhārā, uppādavayadhammino)；生滅滅已，寂滅為樂 (Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho)。這些偈頌表達了觀智和道智的知識。

如果按照這些偈頌修行，你們將達到目標。無常諸行 (Anicca vata saṅkhāra) — 告訴我們五蘊中生起的一切都必須消逝。（西亞多有時會引用經文或註釋中的巴利語詞來進行教導。但他從不以學者的身份翻譯它們。相反，他只是解釋它們，而不是準確翻譯）。

用知識觀察和注意生起的一切對你們來說很重要。生起的法將在哪裡結束？生起後必須消逝。觀的修行是用知識觀察和注意。如果觀察感受（vedanā），就只觀察感受；如果觀察心，就只觀察心。只觀察生起和消逝。

當他還活著的時候，只教導這些。我們正在談論佛陀的般涅槃。實際上，只有行 (saṅkhāra) 止息。沒有人從天上掉下來。一切都是由因緣生起的。前面的部分描述了觀，後面的部分描述了涅槃。

在開始時，看見行和無常（即生起和消逝）。例如，用指甲刮手臂。感受會生起。在手臂和指甲的因緣下，行的感受生起。主要原因是指甲。任何生起的癢、痛等都是行法。這些是行法的集合。男人和女人只是語言上的說法。除了行的集合之外，五蘊中不存在任何事物。

我清楚地告訴你們，原本沒有人、眾生、男人和女人的存在。男人和女人是概念（saññā）。勝義法 (paramattha dhamma) 的存在是行（formations）。這是指我們的五蘊。你們看不到名色。只看到它們的生起和消逝。

這不是佛陀的般涅槃。相反，行法在無常中結束。想要成為人或天人就是想要死亡。因此，我警告你們不要想成為任何事物。沒有成為的慾望，就沒有消逝。你們明白嗎？不要渴望有為法 (saṅkhata) （即五蘊）。但要努力獲得無為法 (asaṅkhata) （即涅槃）。

有人只向你們展示開始，而不是結束。你們通過積累功德和祈禱來獲得它。這意味著你們想要疾病和死亡。這就像塗有蜂蜜的剃刀刀片的例子。它是甜的，但會割傷你們的舌頭。你們看不到它。

另一個例子是，如果過單身生活，就不會產生分離和悲傷。因為想要苦或行的慾望，人們有了家庭。最後，與兒子、女兒和妻子分離，你們會遇到痛苦。成為輪迴的旅行者是渴望行的結果。行對你們的壓迫現在很清楚。你們必須用知識的耳朵聆聽。你們被行的壓迫而流淚。

其背後的原因是對新生的事物感到欣喜。它變得更接近流淚，遠離涅槃。行變得更大，壓迫更重。例如，你們損失了100美元或100,000美元，哪種苦更大？你們有很多孩子，苦就更多。我來向你們展示修行。用知識跟隨任何出現的行。觀照無常。

生起和消逝 (Uppāda and vaya) — 只有生起和消逝存在。其中沒有人或眾生。有身見消失。生起滅已 (Uppajjitvā nirujjhanti) — 生起後止息。佛陀繼續談論無常。無常 (Aniccā) = 生滅 (uppāda-vaya) = 生起滅已 (uppajitvā nirujjhanti)；（這三個巴利語詞都指無常）他連續說了三次，因為它很重要。寂滅為樂 (Tesaṃ vūpasamo sukho) — 這兩種止息（即生起和消逝）是至上的快樂。從這句偈頌中得出了跟隨無常的結束。佛陀在這裡只教導了兩種知識：首先是看見無常、它們的厭離和結束。如果你們仍然只辨別無常，那就是在觀智。

在無常結束後，將看到永恆的涅槃。有為法結束，無為法生起。你們看到無為法涅槃。沒有看見無常，就永遠看不到涅槃。因此，這與祈禱無關。

Four Types of Yogi

The Buddha taught the ways to develop our practice without giving up. Before our practice, we need to contemplate that ageing and sickness are near to us. The danger of death is also not far away. (Actually sickness and death can happen to anyone at anytime.)

They are the cause of taṇhā. Only path factors can overcome it. Therefore we have to try hard to develop the path factors. There are four persons can get the path knowledge. They are; ① Difficult practice and slow realization, ② Difficult practice and quick realization ③ Easy practice and slow realization. ④ Easy practice and quick realization (From Aṅguttara Nikāya).

All of them can get to the Path Knowledge. But their ways of practice are different. You have to decide by yourself in which group you are in. There is nothing to be in low spirit. All of them get the Path and Fruit Knowledge. The differences are only in slow and quick realizations. Why has the first person difficulty in practice? In contemplation of impermanence kilesas come in between them. It takes times to move them out. With thick kilesa and the practice is difficult.

Faith (saddhā) is not sharp, effort (viriya) is not strong, mindfulness (sati) is not sharp, samādhi is not concentrate enough on the objects and wisdom is weak. If the spiritual faculties are weak have difficulties in the practice (The five spiritual faculties are just mentioned above). And also become slow in the realization.

In short to say, vipassanā wisdom is not sharp. Regard to the first person the Buddha said that he had a lot of kilesa and faculties were weak. The reason kilesa comes in is during the contemplations of impermanence, the mind moves to home or to somewhere else, etc.

It takes time to dispel the kilesa and difficulty in the practice. The way of correction is contemplating the impermanence of whatever kilesa comes in. In this way difficulty goes away and knowledge becomes sharp. Ehi passiko—Every dhamma invites you to come and contemplate.

It does become the fourth person from the first. Knowledge is becoming closer if you can contemplate kilesa. The reason knowledge (ñāṇa) not sharp is there is a big gap between the knowledge. When ñāṇa is closer to each other, then faculties become mature. Vipassanā knowledge are becoming closer and closer. With more contemplations and ñāṇa becomes sharper. (So a lot of contemplations and practices are important). The first person becomes the fourth person.

The second person has more kilesa and his knowledge is sharp. So if he contemplates the impermanence of all kilesas come in, will become the fourth person. If overcome kilesa always has the quick result. Without a teacher’s corrections, blame on the pāramīs and giving up is a big mistake.

For example, Ven. Sāriputta’s disciple, the goldsmith was with the Buddha’s instruction and had a quick realization. The ways of instruction also made the differences. Encountering a good teacher means you have pāramīs. Can contemplate whatever comes in is not led to suffering.

With kilesa coming in between the practice is for the continuation of D. A. process. With contemplation and not continue the process. (Sayadaw mentioned that the goldsmith was Buddha’s disciple, only achieved realization with his help, and not by Ven. Sāriputta).

A process cut off is Nibbāna. Every time it arises and can contemplate is closer to Nibbāna because taṇhā, upādāna and kamma extinct in Nibbāna. The third person has lesser kilesa. Therefore he is not difficult in practice. His slow realization is the knowledge are arising slowly. Seeing impermanence is far enough. This slowness comes with the relaxation in his effort. He must increase the effort.

Not difficult means practice in a relaxed way (This point is very important). With strong effort, you have to contemplate the impermanence of whatever arises. If death comes earlier it will be a great loss. Reflect in this way put great effort in your practice. It will come in even to the people who still have less kilesa.

Our life span is short. Only has the life span of each inhalation and each exhalation. You all prefer the fourth person. Your pāramīs are including respectively in all these four persons (Has connections with one of them). But with the help of a teacher becomes the fourth. There were more fourth persons during the time of the Buddha. Nowadays there are more first persons. Don’t forget the teaching until your death.

四種修行者
1961年9月4日

佛陀教導我們，在修行的過程中，應當不放棄地努力前進。修行之前，我們應當省思：老與病離我們並不遠，而死亡的威脅亦近在眼前。（事實上，疾病與死亡可能在任何時間發生在任何人身上。）

這些皆是「貪愛」（taṇhā）的根源，唯有「道支」（maggaṅga）才能克服它。
因此，我們必須努力精進，培養「道支」。

有四種人能夠證得道智（path knowledge），他們分別為：
① 修行困難、證悟遲緩者
② 修行困難、證悟迅速者
③ 修行容易、證悟遲緩者
④ 修行容易、證悟迅速者
（出自《增支部》）

以上四者皆能證得「道智」，但其修行方式不同。
你必須自己判斷你屬於哪一類。毋須氣餒，因為他們最終皆能證得「道果智」。
差別只在於證悟的快與慢而已。

為何第一類人修行困難呢？
當他們觀察無常時，煩惱（kilesa）介入其中，需要花費時間才能清除它們。煩惱深重者，修行就會困難。

信根（saddhā）不強，精進（viriya）不夠，念力（sati）不銳利，定力（samādhi）未能專注於所緣，智慧（paññā）也薄弱。
若五根（五種修行力）薄弱，則修行困難，證悟也會緩慢。
總言之，即是內觀智慧不銳利。

對於第一種人，佛陀曾說：他們煩惱多、五根弱。
煩惱為何會進入？因為在觀察無常時，心會移轉至家庭或其他處等。
清除這些煩惱需時，修行就變得困難。改正的方法是：觀察進入的煩惱本身的無常。
如此一來，修行困難便能化解，智慧也會變得銳利。

若能觀察煩惱的無常，第一種人也能轉變為第四種人。
當你能觀照煩惱時，智慧會變得越來越接近。
智慧不銳利的原因，是因為各階段的智慧之間間隔過大。
若內觀智慧能彼此接近，五根便會成熟。
內觀智變得愈來愈連續，透過更多的觀照與實踐，智慧將日益銳利。
（因此，多加觀照與實修極為重要。）
第一種人最終也可成為第四種人。

第二種人雖然煩惱深重，但其智慧銳利。
所以若他能觀照進入心中的一切煩惱的無常，也能成為第四種人。
只要能戰勝煩惱，結果總是迅速顯現。

若未經善知識的指導，便將問題歸咎於波羅蜜而放棄，那將是大錯特錯。

例如：舍利弗尊者的弟子——那位金匠，是在佛陀的親自指導下迅速證悟的。
教導方式的差異，也會帶來不同的成果。
遇到善知識，即代表你具備相應的波羅蜜。
能觀照任何生起的法，即不會落入苦中。

若煩惱介入修行，是「緣起」（D.A.）過程的延續；
若加以觀照，則該過程便被中斷。
（禪師提到：那位金匠能證果，是因為佛陀的幫助，而非僅憑舍利弗指導。）

斷除緣起流程的即是涅槃。
每當煩惱生起而能加以觀照時，就更接近涅槃——因為涅槃中，**貪愛（taṇhā）、取（upādāna）與業（kamma）**皆已滅盡。

第三種人煩惱較少，因此修行不困難。
他證悟緩慢，是因為智慧生起較慢。
即使只是見到無常，也已走得很遠。
這種緩慢源於他努力心的鬆懈。
他應該加強精進。
所謂「不困難」，是指修行太輕鬆（這一點非常重要）。

若能增強精進，就必須觀照一切所生之法的無常。
若死亡提前來臨，將會是一大損失。
以此觀念來激發努力，能讓智慧升起，即使你只是煩惱較少的人，也同樣適用。

我們的生命其實非常短暫——只剩下一吸一吐之間的壽命而已。

你們都希望成為第四種人。
你們的波羅蜜，其實在四種人之中皆有份（與其中之一有關聯）。
但在善知識的幫助下，你就能成為第四種人。

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

四種瑜伽行者

佛陀教導我們在不放棄的情況下發展修行的方法。在我們修行之前，我們需要思惟老病近在咫尺。死亡的危險也並不遙遠。（實際上，疾病和死亡隨時可能發生在任何人身上。）

它們是渴愛（taṇhā）的原因。唯有道支才能克服它。因此，我們必須努力發展道支。有四種人可以獲得道智。他們是：①修行困難且證悟緩慢者，②修行困難且證悟快速者，③修行容易且證悟緩慢者，④修行容易且證悟快速者（出自《增支部》）。

他們都能獲得道智。但他們的修行方式不同。你必須自行決定自己屬於哪一組。沒有必要沮喪。他們都能獲得道智和果智。區別僅在於證悟的快慢。為何第一種人修行困難？在觀照無常時，煩惱（kilesas）會介入其中。需要時間來排除它們。煩惱深重，修行就困難。

信（saddhā）不敏銳，精進（viriya）不強，念（sati）不清晰，定（samādhi）無法充分專注於對象，以及慧（wisdom）薄弱。如果五根薄弱，修行就會困難（上述即為五根）。並且證悟也會變慢。

簡而言之，毗婆舍那智慧不敏銳。關於第一種人，佛陀說他煩惱深重，根器薄弱。煩惱介入的原因是在觀照無常時，心會轉向家庭或其他地方等等。

排除煩惱需要時間，修行也因此困難。糾正的方法是觀照任何介入的煩惱的無常。這樣，困難就會消失，智慧也會變得敏銳。「來觀」（ehi passiko）—一切法都邀請你前來觀照。

從第一種人轉變成第四種人是可能的。如果你能夠觀照煩惱，智慧就會越來越接近。智慧（ñāṇa）不敏銳的原因是智慧之間存在很大的差距。當諸智彼此接近時，根器就會成熟。毗婆舍那智慧變得越來越接近。透過更多的觀照，智慧變得更敏銳。（因此，大量的觀照和修行非常重要。）第一種人可以轉變成第四種人。

第二種人煩惱較多，但他的智慧敏銳。因此，如果他觀照所有介入的煩惱的無常，他就會轉變成第四種人。如果總是克服煩惱，就會有快速的結果。沒有老師的糾正，歸咎於波羅蜜（pāramīs）而放棄是一個大錯誤。

例如，舍利弗尊者的弟子，那位金匠，在佛陀的指導下，迅速證悟。指導的方式也造成了差異。遇到一位好老師意味著你有波羅蜜。能夠觀照任何發生的事情，就不會導致痛苦。

煩惱介入修行是十二因緣（D.A.）過程的延續。透過觀照，就不會延續這個過程。（尊者提到，金匠是佛陀的弟子，只有在他的幫助下才證悟，而不是在舍利弗尊者的幫助下。）

斷除一個過程就是涅槃。每次生起並且能夠觀照，就更接近涅槃，因為渴愛、執取和業在涅槃中滅盡。第三種人的煩惱較少。因此，他的修行並不困難。他證悟緩慢是因為智慧生起緩慢。看到無常的距離足夠遠。這種緩慢來自於他精進的鬆懈。他必須增加精進。

不困難意味著以輕鬆的方式修行（這一點非常重要）。透過強烈的精進，你必須觀照任何生起的無常。如果死亡提前到來，那將是一個巨大的損失。以這種方式反思，在你的修行中投入巨大的精進。即使是煩惱較少的人也會如此。

我們的壽命很短。只有每次吸氣和每次呼氣的壽命。你們都偏愛第四種人。你們的波羅蜜分別包含在所有這四種人之中（與其中一種人有聯繫）。但在老師的幫助下，可以成為第四種人。在佛陀的時代，第四種人更多。如今，第一種人更多。切勿忘記教導，直到你去世。

Two Views on Insight

[ In this talk Sayadaw explained the two views on vipassanā. These two views are; ① Vipassanā observe by oneself ② Vipassanā show by the khandhas. It becomes arguments among yogis. He said both are right. The mind always turn inwards the khandha becomes vipassanā. The mind knows or sees the khandha process. Without turns inwards and observes can’t discern the khandha process.

The dhamma shows its nature and becomes vipassanā. The mind observes and becomes vipassanā. These two combine together become vipassanā ñāṇa. The dhamma is always showing its nature. Vipariṇāma lakkhaṇaṁ dukkha saccaṁ—changing and unstable nature are truth of dukkha.

Is vipassanā extinct then dhamma extinct? Or does the mind not turn inwards and observe? In these two questions; no vipassanā means there is without any observation. Don’t forget “ehi‐passiko”. (There are six attributes of Dhamma. Ehi passiko is one of them). The dhamma are inviting us, come and contemplate or observe. Ehi and passiko combining together becomes vipassanā.

The arising dhamma combines with the observing mind become vipassanā. Why are we so long in saṁsāra? Because ehi—the dhamma invites us all the times but we don’t follow with their invitation and rejecting it all the times. So, don’t separate ehi and passiko. If separate just wandering in saṁsāra. It will end suffering with not separating them. ]

In the Majjhima Nikāya, the Buddha said, you had to put down the khandha here. But to get another new khandha was the greatest fault. It was the most fearful thing for the Buddha. It was dukkha sacca and the Buddha disgusted about it. Your wisdom eyes are covering up with kilesa dusts.

So you all are making prayers for the next khandhas. If you are asking for life will be sunk in deeper. Craving for becoming (bhava taṇhā) is comforting you with pleasure and never find out for liberation. It’s like I may miss every Buddha to come if you are praying for existence. Some pray for liberation at the time of the future Metteyya Buddha. This is a kind of terrible thing to do.

Because in the Satipaṭṭhāna Sutta, The Buddha gave the guarantee for a mature mind could realize the dhamma within seven days. This is a kind of disrespectful to the Gautama Buddha. It is unnecessary to do this kind of thing.

Even Gautama Buddha could not give you Nibbāna. Have to practice yourself for it. Metteyya Buddha also can’t give it to you in the future. You must practice for yourself. Each Nibbāna is not different from others Nibbāna. This is attachment to the personality. So you have wrong view. In saṁsāra it is one day long dukkha if you survive for one more day. Do not want a long suffering life. You have to follow the quicker way to Nibbāna.

We must do the vipassanā practice. What is vipassanā? There are two views on vipassanā. ① One’s own contemplation is vipassanā. ② There is also vipassanā shown by the dhamma and seeing it. ① is seeing with one’s own contemplation. ② is the dhamma showing it and you see it. (In the beginning ① is more prominent; then it becomes mature with the practice and ② is more prominent).

This is never taught before. There are a lot of arguments. I will explain these two views as not wrong. The khandhas do its work as rise and fall even you don’t contemplate. If you do not contemplate, does it become vipassanā? Stay away from the five cords of sensual pleasure and turning the mind towards it and become vipassanā. Turn your mind towards the khandha. The mind sees the khandha process.

This is seeing by contemplation. No contemplation is no seeing. Contemplative mind is vipassanā ñāṇa. This is from the point of knowledge. The dhamma also has to show it. So the dhamma shows and the mind contemplates, and contemplation becomes vipassanā with both. Extinctions of the Dhamma can be measured with this point.

The mind not turning towards it that Dhamma become in extinction. Ehi and passiko together become insight. Saṁsāra is long because ehi and passiko are not together. Therefore we are in trouble. You will reach towards Nibbāna with them together. You may think it is the cause of taṇhā and avijjā. In truth, saṁsāra is long on not combining ehi and passiko together.

No contemplation is heedless. Heedlessness is ignorance. Ignorance conditions volitional formation (avijjā paccaya saṅkhāra)..., and D. A. continues. But you follow ehi with greed, hatred and delusion that saṁsāra is long. For example, mosquito bites you. You slap it with your hand. You have to go there with knowledge (ñāṇa).

Then you will see anicca, before that all of you were going to the four planes of misery. Now! You do know how to go Nibbāna. So Nibbāna is not come to you by prayers.

【在本次開示中，禪師闡述了對於內觀（vipassanā）的兩種觀點。這兩種觀點是：① 自我觀察的內觀；② 由五蘊所顯現出來的內觀。這在修行者之間引發了不少爭論。而禪師指出，兩者皆正確。當心向內轉向五蘊之時，即成為內觀。心能夠知道或看見五蘊的運作過程；若不向內觀照，則無法辨識五蘊的流轉過程。】

法本身會顯現其特性，這就是「內觀」。
心進行觀察，也構成「內觀」。
這兩者合而為一，即是「內觀智」（vipassanā ñāṇa）。

法始終在顯現其本質。
Vipariṇāma lakkhaṇaṁ dukkha saccaṁ——變異與不穩定的特性，就是「苦諦」。

那麼，若內觀停止了，法也就滅了嗎？或是，心未向內觀照，法也就消失了嗎？
對這兩個問題，答案是：若無內觀，即表示沒有任何觀照。

切勿忘記「ehi-passiko」這一點。
（法的六種殊勝特性之一即為「ehi-passiko」——邀請你前來觀照。）

法不斷邀請我們：「來吧，來觀照我。」
Ehi（來）與 passiko（觀照）結合起來，才是真正的內觀。

我們之所以長久輪迴於生死，正是因為「ehi」——法不斷邀請，而我們卻從未回應，總是不斷拒絕。
所以，千萬不要將「ehi」與「passiko」分離。
一旦分離，就會在輪迴中流轉不息；
唯有不分離，才是結束痛苦之道。

在《中部經典》中，佛陀說：
「你必須在此處放下五蘊。」
但若又重新執取另一個新蘊，則是最大之過失。

對佛陀而言，這是最令人恐懼的事。
這就是「苦諦」的本質，也是佛陀所厭離之處。

你們的智慧之眼，已被煩惱之塵所遮蔽。
因此，你們仍在為來生而祈禱，不斷祈求新的五蘊。

如果你祈求生命的延續，只會讓你陷得更深。
「渴愛有」（bhava taṇhā）總是用快樂來安撫你，使你永遠不會去尋求真正的解脫。

若你為「將來遇見彌勒佛」而祈願解脫，那真是一件非常可怕的事。

為什麼這麼說？
因為在《四念處經》中，佛陀明確保證：只要心成熟，七日內即可證法。
這樣的祈願，是對釋迦牟尼佛的不敬。完全不必要做這樣的事情。

即便是釋迦佛，也無法將涅槃「給予」你；
你必須親自修行才能證得。
未來的彌勒佛，也一樣無法「給你」涅槃。
你仍必須自己修行。

每一個涅槃，並無差異。
若你執著於佛的名號或人格，便是「人我執」，是錯誤見解。

在輪迴中，每延續一天，便多受一天之苦。
所以不要渴望長壽的痛苦人生。
你必須走上更快達涅槃的道路。

① 自己觀照所見為內觀。
② 法自身顯現出來，被你所見為內觀。

第一種，是透過自身觀照所見。
第二種，是法自己顯現出來，而你看見了它。

（在修行初期，以第一種為主；隨著修行漸深，第二種逐漸顯現主導。）

這在過去是從未被教導過的，因此引起許多爭論。
我現在解釋這兩種觀點，其實並不矛盾。

五蘊自有其運作，無論你是否觀察，它仍生起與消逝。
但若你不加觀照，它就不會成為內觀。

離開五欲塵境，將心轉向五蘊，就會生起內觀。
你必須把心轉向「五蘊」，才能看見它們的運作過程。

有「觀照之心」，即是「內觀智」。
這是從「知」的角度來說。

但法本身也必須「顯現」出來。
因此，是法顯現，心觀照，兩者合而為一，才成為真正的內觀。

「Ehi（來吧）」與「Passiko（觀照）」若能結合，即是內觀。
輪迴之所以綿長，就是因為這兩者未能結合。
正因如此，我們才會陷入困境。

你可能以為輪迴是因「貪愛」與「無明」，
但實際上，輪迴之所以長久，乃是因為「ehi」與「passiko」未能合而為一。

若無觀照，即是放逸。
放逸即是無明（avijjā），
無明緣行（avijjā paccaya saṅkhāra）……緣起之流繼續流轉不息。

但若你隨「ehi」而走，卻是被貪、瞋、癡所引導，那麼輪迴將更加漫長。

舉例來說：蚊子咬你，你伸手拍打。
此時你若以智慧（ñāṇa）觀照，
便能見到無常（anicca）。

修行對照表：兩種內觀觀點

觀點類型	說明	修行階段	潛在危機	應對方法
① 自我觀察	行者主動以智慧觀照身心現象	初學時主導	若未觀照即淪為放逸	遠離五欲，將心轉向五蘊觀察
② 法自顯現	法的無常、苦、無我自然顯現，行者知見	修行深入時逐漸主導	若無覺知法的顯現	持續修行，讓心與法自然相遇

1. 法（Dhamma）自然顯現 —— 無常、苦、無我
↓
2. 法發出邀請（Ehi）：「來吧，觀照我」
↓
3. 行者以智慧之心（ñāṇa）回應（Passiko） ——「我來觀照你」
↓
4. 法與心相遇 —— 成就內觀（Vipassanā）
↓
5. 無明止息 → 緣起中斷 → 苦滅 → 證得涅槃

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

關於內觀的兩種觀點

[在這場開示中，尊者解釋了關於毗婆舍那的兩種觀點。這兩種觀點是：①自行觀照的毗婆舍那，②蘊（khandhas）展現的毗婆舍那。這在瑜伽行者之間引起了爭論。他說兩者都是正確的。心總是向內轉向蘊，就成為毗婆舍那。心知道或看到蘊的過程。如果沒有向內轉向和觀照，就無法辨別蘊的過程。

法（dhamma）展現其本質，成為毗婆舍那。心觀照，也成為毗婆舍那。這兩者結合在一起，就成為毗婆舍那智（vipassanā ñāṇa）。法總是展現其本質。「變異性是苦諦」（Vipariṇāma lakkhaṇaṁ dukkha saccaṁ）—變化和不穩定的本質就是苦諦。

如果毗婆舍那滅盡，法是否也滅盡？或者心是否不再向內轉向和觀照？關於這兩個問題；沒有毗婆舍那意味著沒有任何觀照。不要忘記「來觀」（ehi‐passiko）。（法有六種特質。「來觀」是其中之一。）法邀請我們，前來觀照或觀察。來（ehi）和觀（passiko）結合在一起，就成為毗婆舍那。

生起的法與觀照的心結合，就成為毗婆舍那。為何我們在輪迴（saṁsāra）中如此之久？因為「來」—法總是邀請我們，但我們總是拒絕並忽略它們的邀請。因此，不要將「來」和「觀」分開。如果分開，就只能在輪迴中徘徊。將它們結合在一起，才能結束痛苦。]

在《中部尼迦耶》中，佛陀說，你必須在此放下蘊。但得到另一個新的蘊，是最大的錯誤。這是佛陀最恐懼的事情。這是苦諦，佛陀對此感到厭惡。你的智慧之眼被煩惱的塵埃所遮蔽。

所以你們都在為下一個蘊祈禱。如果你祈求生命，就會陷得更深。有身見（bhava taṇhā）以快樂來安慰你，使你永遠無法找到解脫。這就像如果你祈求存在，可能會錯過每一位未來佛陀的到來。有些人祈求在未來彌勒佛的時代解脫。這是一種可怕的行為。

因為在《念住經》中，佛陀保證成熟的心可以在七天內證悟法。這對喬達摩佛陀是一種不敬。沒有必要做這種事情。

即使喬達摩佛陀也無法給你涅槃。必須自己修行才能獲得。未來的彌勒佛也無法給你。你必須自己修行。每個涅槃都與其他涅槃沒有區別。這是對人格的執著。所以你有邪見。在輪迴中，如果你多活一天，就是多一天的痛苦。不要想要漫長的痛苦生活。你必須遵循更快的涅槃之路。

我們必須進行毗婆舍那修行。什麼是毗婆舍那？關於毗婆舍那有兩種觀點。①自己的觀照就是毗婆舍那。②法展現出來，你看到它，也是毗婆舍那。①是用自己的觀照來看。②是法展現出來，你看見它。（起初，①更突出；然後隨著修行的成熟，②更突出。）

這以前從未被教導過。有很多爭論。我將解釋這兩種觀點，它們都是正確的。即使你不觀照，蘊也會進行生滅的運作。如果你不觀照，它會成為毗婆舍那嗎？遠離五欲的束縛，將心轉向它，就成為毗婆舍那。將你的心轉向蘊。心看到蘊的過程。

這是透過觀照來看。沒有觀照就沒有看見。觀照的心就是毗婆舍那智。這是從知識的角度來看。法也必須展現出來。因此，法展現出來，心觀照，兩者結合起來，觀照就成為毗婆舍那。法的滅盡可以用這個角度來衡量。

心不轉向它，法就會滅盡。「來」和「觀」結合在一起，就成為內觀。輪迴漫長，因為「來」和「觀」沒有結合在一起。因此，我們陷入困境。將它們結合在一起，你就會到達涅槃。你可能會認為這是渴愛和無明的起因。事實上，輪迴漫長是因為「來」和「觀」沒有結合在一起。

沒有觀照就是放逸。放逸就是無明。無明緣行（avijjā paccaya saṅkhāra）...，十二因緣繼續。但是你帶著貪、嗔、癡追隨「來」，所以輪迴漫長。例如，蚊子咬你。你用手拍打它。你必須帶著知識（ñāṇa）去那裡。

然後你才會看到無常。在此之前，你們都在前往四惡道。現在！你知道如何前往涅槃。因此，涅槃不會透過祈禱來到你身邊。

Two Kinds of Disenchantment

Someone becomes the disciple of a noble one (sutavā ariya sāvaka) then his wrong view falls away. After becoming a sotāpanna, he still has taṇhā, but he doesn’t have the coarser one. The coarser taṇhā and māna (craving and conceit) which can let him fall into the planes of misery are gone with wrong view together.

Connection with wrong view the Buddha often mentioned with the ariya sāvaka in the suttas. You have to listen to Dhamma with the wisdom ear and not an ordinary one. The kind of ear in every day what we hear are no values. Hearing things with the wisdom ear, learning and practicing the ariya Dhamma is called sutavā ariya sāvaka.

It’s important to listen to sacca dhamma with the wisdom ear. I take this duty for you. And you have to learn it and practice. For the Path Knowledge of a sotāpanna is not difficult. It’s important to fulfill these two points (i.e., listening sacca dhamma and practice). You also know that you have the seed of hell in your heart. Only with dāna, sīla and samatha practices can’t abandon the seed of hell.

Wrong view is also a latent defilement (anusaya). Anusaya not arises from outside. It arises by conditions and like a blip. It arises until abandon with the Path Knowledge. But we think it as it's not there. It will be latent in the heart as an indifferent nature if it has no conditions. It's called anusaya because it arises by conditions and suitable causes.

One will becomes sutavā ariya sāvaka by listening with the wisdom ear and practice with wisdom. In the Anatta Lakkhaṇa Sutta (SN.22.59 Anattalakkhaṇasuttaṃ), one may become disenchantment by contemplation of feeling. There may be two ways for disenchantment: with saṁvega (sense of urgency) and vipassanā. Disenchantment with saṁvega is seeing the oppression of feeling and knowing that khandha is fearful, and then one becomes disenchantment.

It is nothing to do with the Path Knowledge. Disenchantment with vipassanā is not this kind. You can’t control it not to arise and pass away when feeling arises. Its nature is arising and passing away. It is not disenchanted with pain. One becomes disenchantment by seeing this rising and falling. It’s vipassanā nibbidā ñāṇa. It is saṁvega that suffering with painful feeling becomes displeasure.

Without knowing this and take it as insight knowledge which is sharp. It doesn’t. Not only human being even animal knows it (i.e., painful feeling, not by contemplation). Saṁvega is only frightful knowledge (some intelligent in it). Vipassanā nibbidā ñāṇa is valuable. Can’t control the feeling not to be rise and fall, and then become disenchantment is vipassanā ñāṇa.

Saṁvega only supports vipassanā. It encourages yogi to practice vipassanā. It is vipassanā ñāṇa which really sends yogi to Nibbāna. It’s the decisive support condition (upanissaya paccayo). Becoming of disenchantment is supporting the Path Knowledge. Pain, aches are not the main factor. The main factor is becoming disenchantment by can’t control impermanence. This is vipassanā ñāṇa.

By knowing that this khandha is not the governing atta and become disenchantment. Only hear these things before and clear about it. I have practiced vipassanā quite a long time now. And it does not happen anything yet. Do not complain about it. Wrong view of defilement is eroding slowly if you really do it.

Just continue to do it. After long enough it becomes thin out. With every practice erodes it. Do not let doubt come in, and giving up. It is like the right view hand erodes the wrong view handle of an adze. (The Buddha gave this simile for the practice eroded kilesa slowly). I am not encouraging you. The Buddha himself taught it.

Every seeing of the impermanence of anatta erodes the self view (atta diṭṭhi). Do not let doubt and laziness come in. It will push you down into the planes of misery if diṭṭhi or taṇhā comes. Don’t separate anatta and ñāṇa (i.e., impermanence and ñāṇa).

Feeling aggregate arises depending on the other four aggregates. Going into the sun dukkha vedanā arises. And into the shade sukha vedanā arises. Vedanā vanishes on the spot of arising. It is like a flash of lightening in the cloud. Khandha arises on the khandha (i.e., feeling arises in the body).

You have to note on this point. Not knowing the guest khandha and vipassanā can’t come in. Vedanā is guest khandha. The others also guests. Today I am talking about vedanā and it is guest. The other four are hosts. Not knowing it as guest and talking it as me and mine.

This house and that house are in quarrel because not knowing it as guest (i.e., anatta). Vedanā life span is only ① and ②. Even counting of it takes time. Its impermanence is quicker than that counting. If you know every time the guest visits will realize Nibbāna. It does not matter if you can’t catch on the arising, but you must catch on the vanishing because the contemplative mind can’t come in during the arising.

Only knowing of the guest is not there and knowledge arises (i.e., knowing the vanishing). Not knowing the guest comes and dies is a great fault. Because not knowing is ignorance. It continues the D. A. process (avijjā → saṅkhāra……). You have to practice to know the guest comes in at any time.

兩種厭離
1961年9月16日

若有人成為一位聖者的弟子（sutavā ariya sāvaka），他的邪見（diṭṭhi）就會被破除。
當一個人成為須陀洹（sotāpanna）後，雖然仍有貪愛（taṇhā），但已無粗重的貪愛與慢心（māna）。
這些能導致墮落惡趣的粗重煩惱，會隨邪見一併消除。

關於邪見，佛陀經常在經典中與「有聞聖弟子」的概念連結在一起。
你必須以「智慧之耳」來聽聞法，而不是以凡夫的耳朵。
我們平時所聽聞的一般聲音，是毫無意義的；
而能以智慧來聽聞、學習與實踐聖法的，才是「sutavā ariya sāvaka」——有聞聖弟子。

聆聽「真理之法」（sacca dhamma）時，必須使用「智慧之耳」，這一點非常重要。
我代替你們承擔了這個講法的任務，而你們則需學習並實踐它。
須陀洹果的「道智」其實並不難證得，
關鍵在於兩個要素的圓滿：聽聞真理與依法實踐。

你們也該明白，自己的心中仍有「地獄種子」。
僅靠布施、持戒與禪定（dāna、sīla、samatha）並無法根除這個種子。

邪見亦屬「隨眠煩惱」（anusaya），
這種煩惱不是從外面來的，而是因緣具足時自然生起，就像「閃現」一樣。
只有透過「道智」才能將它徹底斷除。
但我們常錯以為它不存在。

若無因緣，它就潛伏於心中，如同不起作用的一般狀態。
它之所以被稱為「隨眠」，正是因為它會依照因緣適時生起。

成為「有聞聖弟子」的條件是：以智慧之耳聽法，並以智慧實踐。

在《無我相經》（Anatta Lakkhaṇa Sutta, SN.22.59）中，
透過觀察「受」蘊，修行者可生起「厭離」。

「厭離」可以有兩種方式：
① 因為「怖畏感」（saṁvega, 出離心）而生起的厭離；
② 因為「內觀智慧」（vipassanā）而生起的厭離。

① Saṁvega 式厭離
是因觀察到受的逼迫性，覺知到「五蘊是恐怖的」，因此生起厭離。
但這與「道智」無關。

② Vipassanā 式厭離
則是當你看到「受」無法控制地生起與滅去時，而生起的厭離。
它不是因為痛苦本身，而是因為覺知到「一切法皆無常」所生起的厭離。
這是「內觀的厭離智」（nibbidā ñāṇa）。

區分關鍵：
✔ saṁvega 是對痛苦的恐懼或厭煩（就連動物也有這種反應），
✔ 而 vipassanā nibbidā 是對「無常現象」的如實觀照。

若不知道這區別，而誤以為自己具備銳利的內觀智慧，是非常危險的。
痛苦本身不是關鍵，而是「對無常的無能為力」，才是正因。

例如：
當你知道「這五蘊並沒有一個主宰的我（atta）」時，就會生起厭離。
或你曾聽過類似說法，但實際上修了很久仍未有明顯結果，也無須抱怨。
只要確實修行，邪見會逐漸被削弱。

請持續修下去，每一次修行都能侵蝕煩惱。
不要讓疑惑或怠惰趁虛而入。

佛陀曾以斧頭比喻：
正見的手會慢慢磨損邪見的斧柄。
我不是鼓勵你而已，這是佛陀親口教導的。

每一次你見到「無我」的無常現象，
就如同削弱一次「我見」（atta-diṭṭhi）。

若你讓疑惑與懶惰介入，它們會將你推入惡趣。
切記：不要將「無我」與「智慧」分開。

「受」蘊是依靠其他四蘊而生起的。
走進陽光中，會生起苦受；進入陰影處，則生起樂受。
「受」在生起的當下便會消滅，就像雲中的閃電。
五蘊是在五蘊上生起——比如「受」生於「色」上。

你必須記住這一點：
若不認識「受」是「客蘊」，則無法進入內觀。

「受」是客蘊，其餘四蘊則是「主體」。
今天我們談的是「受」，所以它是「客蘊」。
若不認識它是客，反而執著為「我」、「我的」，便會起爭執。

例如：某甲某乙爭房子，就是因為不知一切皆為「客蘊」——非我、非我所有。

「受」的壽命非常短，僅有①生起與②滅去這兩瞬間。
即使你試圖計算它的生滅，它的無常也快得比你反應還快。

若你每次都能觀察到這個「客人」的來去，便能證得涅槃。
即使你無法捕捉「生起」，也必須捕捉「滅去」——
因為「觀照之心」無法進入生起的那一瞬間。

只要你能了知「客人不在了」（即滅去），
那麼「智慧」就會現起。

若不知道客人來過、死去，是極大的過失。
因為無知即是無明（avijjā），
這會延續「緣起」的流程（avijjā → saṅkhāra → …）。

你必須練習：在任何時候都能認出這個客人（受）何時來，何時去。

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

兩種厭離

當一個人成為聖弟子（sutavā ariya sāvaka）時，他的邪見就會消失。成為須陀洹後，他仍然有渴愛（taṇhā），但他沒有粗重的渴愛。粗重的渴愛和慢（māna，我慢），會讓他墮入惡道的，與邪見一起消失了。

佛陀在經文中經常提到聖弟子與邪見的關聯。你必須用智慧的耳朵，而不是普通的耳朵，來聽聞正法。我們每天聽到的那種耳朵，沒有價值。用智慧的耳朵聽聞，學習和實踐聖法，稱為聖弟子。

用智慧的耳朵聽聞真實法（sacca dhamma）很重要。我為你們承擔這個責任。你們必須學習並實踐。須陀洹的道智並不困難。重要的是要完成這兩點（即，聽聞真實法和實踐）。你們也知道你們心中有地獄的種子。僅僅透過布施、持戒和止禪的實踐，無法捨棄地獄的種子。

邪見也是潛伏的煩惱（anusaya）。隨眠不是從外部產生的。它由因緣條件產生，就像閃爍一樣。它一直生起，直到被道智捨棄。但我們認為它不存在。如果沒有因緣條件，它會像一種漠然的本質一樣潛伏在心中。它被稱為隨眠，因為它由因緣條件和適當的原因而生起。

一個人透過用智慧的耳朵聽聞和用智慧實踐，就會成為聖弟子。在《無我相經》（SN.22.59 Anattalakkhaṇasuttaṃ）中，一個人可能透過觀照感受而產生厭離。厭離可能有兩種方式：透過悚懼感（saṁvega）和毗婆舍那。透過悚懼感的厭離是看到感受的壓迫，知道蘊是可怕的，然後產生厭離。

這與道智無關。透過毗婆舍那的厭離不是這種。當感受生起時，你無法控制它不生起和滅去。它的本質是生起和滅去。它不是對痛苦感到厭離。一個人透過看到這種生滅而產生厭離。這是毗婆舍那厭離智（vipassanā nibbidā ñāṇa）。痛苦的感受帶來不悅，這是悚懼感。

不了解這一點，而將其視為敏銳的內觀智慧，是錯誤的。不僅人類，甚至動物也知道它（即，痛苦的感受，不是透過觀照）。悚懼感只是一種恐懼的知識（其中有些智慧）。毗婆舍那厭離智是有價值的。無法控制感受的生滅，然後產生厭離，這是毗婆舍那智。

悚懼感只是支持毗婆舍那。它鼓勵瑜伽行者實踐毗婆舍那。真正將瑜伽行者送往涅槃的是毗婆舍那智。成為厭離是支持道智的。痛苦、疼痛不是主要因素。主要因素是透過無法控制無常而產生厭離。這是毗婆舍那智。

透過知道這個蘊不是主宰的自我（atta）而產生厭離。以前只聽過這些事情，並且清楚地了解它。我已經實踐毗婆舍那很長一段時間了，但還沒有發生任何事情。不要抱怨它。如果你真的去做，邪見的煩惱會慢慢侵蝕。

只要繼續做。經過足夠長的時間，它就會變薄。每次實踐都會侵蝕它。不要讓懷疑進入，然後放棄。這就像正見之手侵蝕斧頭的邪見把手一樣。（佛陀用這個譬喻來比喻實踐慢慢侵蝕煩惱。）我不是在鼓勵你們。佛陀自己教導了它。

每一次看到無我的無常，都會侵蝕我見（atta diṭṭhi）。不要讓懷疑和懶惰進入。如果邪見或渴愛生起，它會將你推入惡道。不要將無我和智（ñāṇa，即無常和智）分開。

感受蘊依賴於其他四蘊而生起。進入陽光下，苦受（dukkha vedanā）生起。進入陰涼處，樂受（sukha vedanā）生起。感受在生起的地方立即消失。它就像雲中的閃電一樣。蘊在蘊上生起（即，感受在身體中生起）。

你必須注意這一點。不了解客蘊，毗婆舍那就無法進入。感受是客蘊。其他也是客蘊。今天我談論感受，它是客。其他四個是主。不了解它是客，而將其視為我和我的。

這間房子和那間房子發生爭吵，是因為不了解它是客（即，無我）。感受的壽命只有①和②。即使計算它也需要時間。它的無常比那個計算更快。如果你每次都知道客人來訪，就會證悟涅槃。如果你無法抓住生起，也沒有關係，但你必須抓住滅去，因為觀照的心無法在生起時進入。

只知道客人不在，智慧就會生起（即，知道滅去）。不知道客人來來去去是一個大錯誤。因為不知道就是無明。它延續了十二因緣的過程（無明→行……）。你必須實踐，才能隨時知道客人來訪。

Searching for the Truth

Make the confirmation of what the khandha tells you. In saṁsāra, we were ending at what others said and swimming in the sea of dukkha. The khandha is changing in many ways and showing it to you. It will appear as nothing good in it. It is vanishing and replacing, vanishing and replacing on and on.

Khandha is always in this way. By seeing this is getting the knowledge of knowing things as it really are (Yathābhūta Ñāṇa). Listen to the dhamma and turn the mind to the khandha. And the khandha will tell you that it has the characteristic of changing dukkha (vipariṇāma lakkhaṇaṁ, dukkha saccaṁ).

You have to follow it and know the changing and vanishing phenomena. After discern the beginning and will see its continuous process.

Except dukkha sacca, it has nothing. Isn't someone telling you or seeing with one’s own knowledge? The Buddha said it as “Diṭṭha Dhammo”—dhamma seeing by oneself. He preferred the direct seeing (i.e., not like other faiths just believe).

Before in the texts, it had said like this and that. Do you see it yourself? The text books had said these were ending at what others had said. You can’t reach Nibbāna with the text books and hearing from others. The real dukkha sacca is in the khandha. Man and woman are talking by people, but what you really see is impermanence. And then wrong view is falling away.

Don’t fear dangers (i.e., all dangers including man‐made and natural disasters). Khandha exists that dangers come in. Without khandha and it will not come. Without believe in what others say and turn the mind into the khandha. And will see the changing and vanishing. It only exists of the arising dukkha and vanishing dukkha. Only find out disgusting and useless dukkha sacca by turning towards the khandha.

In this way concept and wrong view are disappeared. Taking notes of what others said is concept. It becomes wrong view believing in what they had said. It is clearer with the D. A.. Perceiving them by growing is wrong views. It becomes attachment to views (diṭṭhupādāna). And then it becomes actions which are led by wrong view. And it continues to rebirth in the planes of misery.

The body concept of self disappears at that moment by seeing anicca. (Sayadaw gave an example of a glass of water. He said holding a glass of water vertically, then incline it to a certain angle, then go back to the vertical position, then incline it again. You'll forget about the glass of water if you do this for many times; instead vertical and inclined positions are becoming clearer in the mind. Here, the glass of water is the body concept, the vertical and inclined positions are impermanence arising and vanishing).

What the khandha has and ñāṇa knowing become fit in together (i.e., khandha is impermanent, so you see impermanence). All dukkha is extinct because of the right seeing. (Sayadaw continued to talk about the importance and value of anicca as mentioned by the Buddha in the Aṅguttara Nikāya). From the right seeing and continue to develop the ending of right seeing. Changing is non‐stopping and ñāṇa also observing.

It becomes the Nibbidā Ñāṇa after knowing of its extreme situations. It becomes the Path Knowledge from the disenchantment to develop not wanting it. It arises by cooling the heart. If you contemplate up to the point of not wanting it and the khandha disappears.

Here the heart becomes cool is like putting down the very heavy burden load. Can contemplate whatever dhamma you prefer. And only seeing its changing and vanishing. Even the Buddha not exists anymore, but the main important thing is turning your mind to the object of contemplation (It doesn’t come by prayers and vows or meet the Buddha only).

尋找真理
1961年10月2日

請你確認「五蘊」所向你表達的真相。
在無盡的輪迴中，我們一直停留在別人所說的話上，結果在苦海中載浮載沉。
「五蘊」正以各種方式變化著，並向你顯示它的本質。
最終，你將會明白：它毫無可取之處。
它不停地「滅去又被取代，滅去又被取代」──一再重演。

五蘊的本質就是如此。
能夠如實地見到這點，即是獲得「如實智」（Yathābhūta Ñāṇa）。

請聆聽法義，並將心轉向五蘊。
五蘊會告訴你：它的本質就是變異之苦（vipariṇāma lakkhaṇaṁ），即「苦諦」本身（dukkha saccaṁ）。

你應當跟隨它，認識它的變化與消失。
當你洞察它的「開始」，便會看見它連續不斷的過程。

除了「苦諦」，其中沒有任何實質存在。
這是別人告訴你的嗎？還是你自己所見的？
佛陀稱這種境界為「現法見」（Diṭṭha Dhammo）——親自所見之法。
佛陀傾向於「直接證知」，而不是像其他信仰僅依賴信仰。

過去的經書這樣說，那樣說，
但你自己看見了嗎？
那些書籍上的言語終究只是「他人的說法」。
你無法僅靠閱讀與聽聞而證得涅槃。

真正的「苦諦」是在五蘊之中。
所謂「男人」、「女人」，是人們在語言中的認定，
而你真正所見的，只是「無常」。
當你這樣見到時，「邪見」就會滅除。

不要害怕災難與危險（無論是人為或自然的災難）。
只要有五蘊存在，危難就有機會發生。
若無五蘊存在，就無有災難之苦。

不要盲信他人之語，
請將心轉向自己的「五蘊」，你將見到「變化」與「消失」。
你會明白，一切僅是「生起的苦」與「滅去的苦」。

只有當你轉向五蘊，才能真正發現那毫無意義、令人厭離的「苦諦」。

如此一來，「名相」（concept）與「邪見」都將消除。
凡是「記錄他人所說」的東西，就是「名相」。
凡是「相信他人所說」的，就是「邪見」。

這在「緣起法」中表現得更為清晰：
我們將事物認定為「成長」，其實是一種錯誤的見解（diṭṭhi）。
接著，它演變成「執著見解」（diṭṭhupādāna），
進而推動我們造作行為，導致再度投生，墮入苦趣。

當你見到「無常」時，對「身體有一個我」的錯誤見解就會瓦解。

（禪師舉了「水杯傾斜」的譬喻：
手持水杯垂直，再傾斜，再回到垂直，再傾斜......
重複多次後，你會忘記杯子的存在，
反而「垂直」與「傾斜」的動作變得明顯。
這裡「水杯」是「身體的概念」，
而「垂直與傾斜」則象徵「無常的生與滅」。）

「五蘊的本質」與「智慧的觀照」若能契合，
（即五蘊是無常的，你如實看見無常）
則一切苦皆可滅除，因為你已正見真相。

（禪師接著引用《增支部》中佛陀對「無常」的重視，說明它的價值。）

從正見出發，繼續發展，就能走向正見的終極——
即便現象不斷改變，智慧也持續觀察不止。

當你見到現象的極端無常之後，就會生起「厭離智（Nibbidā Ñāṇa）」。
接著，從厭離生起「不再欲求」的傾向，即進入「道智」階段。
這種狀態，是心的清涼寂靜，

你可以觀照任何你所偏好的法門，
只要你看見它的「變化」與「消失」。

即使佛陀不在世，
最重要的是：轉向觀照的所緣對象。
（不是靠祈禱、發願、或等待與佛陀相遇而得證。）

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

尋找真理

確認蘊所告訴你的。在輪迴中，我們總是聽信他人所說，在苦海中漂泊。蘊以多種方式變化，並向你展示。它會呈現出其中沒有任何美好的樣子。它不斷地消失和替換，消失和替換。

蘊總是如此。透過看到這一點，才能獲得如實知見（Yathābhūta Ñāṇa）。聽聞正法，將心轉向蘊。蘊會告訴你，它具有變異性是苦的特徵（vipariṇāma lakkhaṇaṁ, dukkha saccaṁ）。

你必須跟隨它，知道變化和消失的現象。辨別開始之後，就會看到它的持續過程。

除了苦諦，沒有其他。這不是別人告訴你，而是用自己的知識看到的嗎？佛陀將其稱為「自見法」（Diṭṭha Dhammo）—自己看見的法。他偏愛直接的看見（即，不像其他信仰只是相信）。

以前在經文中，說過這樣那樣。你自己看到了嗎？教科書所說的，都是聽信他人所說的結果。你無法透過教科書和聽別人說而到達涅槃。真正的苦諦在蘊中。男人和女人是人們說的，但你真正看到的是無常。然後，邪見就會消失。

不要害怕危險（即，包括人為和自然災害在內的所有危險）。蘊存在，危險才會來臨。沒有蘊，危險就不會來臨。不要相信別人說的，將心轉向蘊。就會看到變化和消失。透過轉向蘊，只能找到令人厭惡和無用的苦諦。

這樣，概念和邪見就會消失。記錄別人說的是概念。相信他們所說的，就變成邪見。透過成長來感知它們是邪見。這會變成執著於見解（diṭṭhupādāna）。然後，它會變成由邪見引導的行為。它會繼續在惡道中重生。

透過看到無常，身體的自我概念在那一刻消失。（尊者舉了一個裝水的玻璃杯的例子。他說，垂直握住一杯水，然後將其傾斜到一定角度，然後回到垂直位置，然後再次傾斜。如果你多次這樣做，你就會忘記那杯水；相反，垂直和傾斜的位置會在心中變得更清晰。在這裡，玻璃杯是身體的概念，垂直和傾斜的位置是無常的生滅。）

蘊所擁有的和智所知道的結合在一起（即，蘊是無常的，所以你看到無常）。由於正確的看見，一切苦都滅盡。（尊者繼續談論佛陀在《增支部》中提到的無常的重要性和價值。）從正確的看見開始，繼續發展正確看見的結束。變化是不停止的，智也在觀察。

在知道其極端情況後，它會變成厭離智（Nibbidā Ñāṇa）。從厭離發展到不想要它，它會變成道智。它透過使心涼下來而生起。如果你觀照到不想要它的地步，蘊就會消失。

這裡，心變得涼爽，就像放下非常沉重的負擔一樣。你可以觀照你喜歡的任何法。並且只看到它的變化和消失。即使佛陀不再存在，最重要的是將你的心轉向觀照的對象（它不是透過祈禱和誓願，或者僅僅遇到佛陀而來的）。

Dealing with Wrong View and Doubt

[This was a very simple talk to deal with wrong views and doubt for beginner. The listeners were two well known business men came from a far for practice]

You must dispelling three wrong views before doing vipassanā. You only get merits and not the Path Knowledge without doing it. This is not giving an ordinary talk. This is giving the way for your practice. I have to give the intellectual knowledge first. We missed many Buddhas in the past, and had lived with the khandha of painful births.

It was very clear that we were forbidden by these three wrong views. After clearing away wrong views and also for doubt later, I have to illustrate impermanence in the khandha. However it can’t realize the Dhamma even practicing hard if wrong views reside in the five khandhas.

The Buddha also mentioned this point. So, vipassanā comes later and clearing away doubt is before. The stages of practice are: ① Dispelling wrong view, ② Clearing away doubt, ③ Vipassanā practice. This is the right way of practice (For this point Sayadaw gave the story of Ven. Anurādha) Another story was regarding with Ven. Sāriputta and he cleared away Yamaka’s wrong view.

This is very important. Doing Samādhi before with knowing the in‐breath and out‐breath are only controlling the mind. Wholesome state of mind is one thing and Path and Fruition knowledge are another thing. You must strip of wrong view with the khandha process. For example, if you are turning towards a clock and seeing the clock arises. This mind not exists beforehand (i.e., seeing). Also it not arises by watching.

It is like a shadow appears by the body contacts with the mirror. Seeing is just mind and not man or woman. It is just the seeing nature. After the seeing and the wanting arises. Are the seeing and the wanting the same? It ceases after the seeing. And then wanting arises by substitute. Before is just seeing and not wanting. Now is wanting and not seeing also. These two minds are different. The nature of them is not the same. Seeing arises in the eye and ceases at the same place.

After that, wanting arises in the heart by substitute. This is showing the cause and effect connection. There are two kinds of wanting. Ordinary wanting (i.e., craving—taṇhā) and strong wanting arises. This small wanting mind ceases and big wanting mind arises. And then the big wanting ceases and the buying thing (here, a clock) of bodily action and verbal action arise.

So, the whole process is seeing, wanting, clinging and action. They are arising one after another with the ceasing of one after another. The seeing mind conditions the wanting mind. It's alive with the wanting mind after the seeing ceases. It substitutes with action after the wanting ceases. The seeing mind is just only the seeing mind. Is it a person or a being? This is stripping off the identity view (sakkāya diṭṭhi). The life span of the seeing mind is ① and ②. ① is arising and ② is ceasing. It substitutes with the wanting mind after it ceases. It’s also not a person or a being. You may ask, “Does it arise by no cause?” It doesn’t. The seeing mind conditions it as a substitute. Natthi paccayo—It’s the absence condition. (conditions it without together).

Then this mind (Here is wanting) arises by not automatic, but with causes. Because of the seeing mind and the result of the wanting mind arises. By the cause and the result appears. It is cause and effect connection. With the substitute and you are alive. Without the mind and you’ll die. Someone may think, after the seeing mind ceases and nothing arises.

This is the view of annihilation (uccheda diṭṭhi). It’s not cutting off. Still continues as cause and effect will free from uccheda diṭṭhi. Now, you are free from sakkāya and uccheda diṭṭhis. Wanting mind conditions the clinging mind. Wanting mind ceases and substitutes with the clinging mind. ① is arising and ② is ceasing.

Is the wanting mind permanent or impermanent? It is impermanent. You will be free from sassata diṭṭhi (view of eternalism) if you know it as impermanence. Now, you are free from the three wrong views: sakkāya, sassata and uccheda diṭṭhis.

對治邪見與疑惑
1961年10月3日

【這是一場為初學者而設的簡要開示，旨在幫助消除邪見與疑惑。當日聽眾為兩位遠道而來的知名商人，準備開始修行。】

在開始內觀（vipassanā）修行前，你必須先破除三種「邪見」。
若未先破除它們，即使修行也只能獲得「福德善果」，而非「道智果智」。
這場開示不是普通的講話，而是給你們修行的方向與方法。

我現在要先為你們鋪墊「知見的基礎」。
我們在過去錯過了無數尊佛，因此一直在苦的五蘊中出生與輪迴。

在破除邪見之後，我也會談到疑惑的去除，
接著，再講解五蘊中無常的觀照。

但若這三種邪見仍然潛伏於「五蘊」中，
即使再努力修行，也無法真正證得法。

佛陀也明確提到這一點。
因此，內觀要在後，破除疑見要在先。

修行的正確次第為：
① 破除邪見（Diṭṭhi）
② 清除疑惑（Vicikicchā）
③ 進行內觀修行（Vipassanā）

（在此，禪師講述了兩個經典故事：一是有關阿那律陀尊者如何破疑而修行；另一則是舍利弗尊者如何幫助**耶摩迦（Yamaka）**破除「死後斷滅」的邪見。）

若只是練習入出息念（ānāpānasati），
只是暫時將心控制在一個善的狀態。

你必須透過觀察「五蘊的運作」來剝除我見（sakkāya-diṭṭhi）。
舉例來說：

當你轉頭望向時鐘，眼識生起、見到時鐘。
這個「見」的心在先前並不存在，
它不是因為你「想要」去看而生起，
就如同鏡子因身體照映而顯現影像一般。

「見」只是一種心，不是男人或女人，
它只是「見」的本質而已。

在「見」之後，「想要」的心才會生起。
那「見」與「想要」是同一個嗎？不是。
「見」滅後，「想要」才接著生起，這兩者互不相同。

「見」生於眼，亦滅於眼。
接下來，「想要」生於心。
這顯示了「因果相續」的關係。

小的「想要」滅後，強烈的「想要」心生起；
當強烈的「想要」心也滅時，
隨之而起的就是身行與語行（例：購買鐘錶的行動與語言）。

它們一個接一個地生起，
並在前者滅去之後，由後者取而代之。

「見」只是「見」，不是人、不是眾生。
這就是「剝除我見」的實踐。

「見」的心壽命只有兩階段：
① 生起、② 滅去，
滅去後即由「想要」心接替。

你可能會問：「它是不是無因而生？」
不是的。「想要」心是由「見」心所引生的，這是**離有因緣（natthi paccayo）**的因果關係。

這種不斷交替的因果關係就是「生命的持續」。
若無這些心的相續，我們就「死了」。
有些人以為「見」滅後，一切歸於空無，什麼也沒了——
這就是斷滅見（uccheda-diṭṭhi）。

「想要」 → 引生「執取」
「想要」滅，「執取」隨即生起。
它們也依同樣的①生、②滅模式存在。

你若能知道「想要」也是無常的，
那麼你就已經破除了常見（sassata-diṭṭhi）。

✅ 結論：你現在已經斷除了三種主要的邪見：

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

處理邪見與疑惑

[這是一場非常簡單的開示，旨在幫助初學者處理邪見和疑惑。聽眾是兩位遠道而來修行的知名商人。]

在進行毗婆舍那之前，你必須驅除三種邪見。如果沒有這樣做，你只能獲得功德，而無法獲得道智。這不是普通的開示。這是為你的修行指引道路。我必須先給予知性的知識。我們在過去錯過了許多佛陀，並帶著痛苦的出生之蘊生活著。

很明顯，我們被這三種邪見所阻礙。在清除邪見和後來的疑惑之後，我必須闡述蘊中的無常。然而，如果邪見存在於五蘊中，即使努力修行，也無法證悟正法。

佛陀也提到了這一點。因此，毗婆舍那在後，清除疑惑在前。修行的階段是：①驅除邪見，②清除疑惑，③毗婆舍那修行。這是正確的修行方式。（關於這一點，尊者講述了阿那律尊者的故事）另一個故事是關於舍利弗尊者，他清除了閻摩迦的邪見。

這非常重要。在之前進行止禪，了解入息和出息，只是控制心。善的心態是一回事，道智和果智是另一回事。你必須用蘊的過程剝離邪見。例如，如果你轉向時鐘並看到時鐘生起。這個心之前不存在（即，看見）。它也不是透過觀看而生起。

這就像身體接觸鏡子時出現的影子。看見只是心，而不是男人或女人。它只是看見的本質。看見之後，想要生起。看見和想要是相同的嗎？看見之後就停止了。然後，想要透過替代而生起。之前只是看見，而不是想要。現在是想要，而不是看見。這兩個心是不同的。它們的本質不同。看見在眼睛中生起，在同一個地方停止。

之後，想要透過替代在心中生起。這顯示了因果關係。有兩種想要。普通的想要（即，渴愛—taṇhā）和強烈的想要生起。這個小的想要心停止，大的想要心生起。然後，大的想要停止，購買東西（這裡指時鐘）的身體行為和語言行為生起。

因此，整個過程是看見、想要、執著和行動。它們一個接著一個生起，一個接著一個停止。看見的心是想要心的條件。看見停止後，它藉由想要心而存活。想要停止後，它藉由行動替代。看見的心只是看見的心。它是人還是眾生？這是在剝離身見（sakkāya diṭṭhi）。看見心的壽命是①和②。①是生起，②是停止。它停止後，藉由想要心替代。它也不是人或眾生。你可能會問：「它是無因生起的嗎？」不是的。看見的心是它作為替代的條件。「無有近因」（Natthi paccayo）—它是無有近因條件。（沒有一起作為條件）

然後，這個心（這裡指想要）不是自動生起的，而是有原因的。因為看見的心，想要心的結果才會生起。透過原因，結果才會出現。這是因果關係。透過替代，你才活著。沒有心，你就會死亡。有人可能會認為，看見的心停止後，什麼都不會生起。

這是斷見（uccheda diṭṭhi）。它不是切斷。它仍然以因果關係繼續，才能從斷見中解脫。現在，你從身見和斷見中解脫了。想要心是執著心的條件。想要心停止，藉由執著心替代。①是生起，②是停止。

想要心是常還是無常？它是無常的。如果你知道它是無常的，你就會從常見（sassata diṭṭhi）中解脫。現在，你從三種邪見中解脫了：身見、常見和斷見。

Controlling the Mind

[Sayadaw based his talk from the Telapatta Sutta (oil bowl), Mahāvagga Saṃyutta (SN.47.20 Janapadakalyāṇīsuttaṃ). In the original sutta, it was simpler than here. We can see his creative mind of wisdom. The Buddha stayed at Sedaka Town in Sambha (Sumbha) Province. He gave instruction on mindfulness to the monks. A criminal was ordered by the king to carry a bowl full of oil and followed behind by the five executioners with swords in their hands.

If a drop of oil fell and he would be executed instantly on the spot. On the way he had to pass two places: a bar with drunkards and a dancing place performed by a very beautiful girl, with five qualities. In this simile, the criminal was yogi. The bowl full of oil was mediation objects (i.e., the five khandhas or the four Satipaṭṭhāna).

The five executioners were D. A. process (craving → clinging → action → birth → ageing and death). If he spilled one drop of oil would be killed by them or unmindful of the objects and khandha process continued. Bar and dancing girl were yathābhūta ñāṇa and nibbidā ñāṇa respectively. If he had passed these two places and freed from death (yogi realizes Nibbāna).

Sayadaw was using this simile for instruction on the practice. Observe it if any hindrance comes in. Here like the criminal sometimes with the lacking of full awareness, and the bowl would slant a little. And he had to instantly straighten it back again. ]

Vipassanā practice appears only within the Buddha Dispensation (sāsana). We are also encountering it. Now, we meet a good teacher. So continue to practice hard and surely you will be succeeded. Do not believe in the pāramī (perfections) have to be fulfilled slowly.

The Buddha also gave you guarantee for success as within seven years, seven months and seven days. I want to remind you that do not waste this period of your life with son, daughter, family and business matters. It would be like losing the most precious thing. The Buddha was reminding of the important of ñāṇa must go straight in the practice. You have to catch it up quickly with ñāṇa when a phenomenon arises.

The Buddha said that impermanence and ñāṇa were not separating could finish the practice within seven days. Complete with prayer and practice (with pāramī) in the morning and will realize the Dhamma in the evening. Why do not we get it? May be ñāṇa is not going straight towards impermanence. Anicca and magga are not in straight line. In connection with this point the Buddha taught the Telapatta Sutta. (Here Sayadaw was using cittānupassanā to explain the Sutta).

Thirteen types of mind are representing the oil bowl. [According to Sayadaw’s method, the 13 types of mind are: seeing, hearing, smelling, tasting and bodily consciousness (5 external minds); Greed, anger, delusion, non‐greed, non‐anger and thinking (6 internal minds); Breathing in and out minds (2 primary minds)].

Contemplate the impermanence of whatever arises from the six senses doors. Do not let the mind go away to other place. If it is going towards outside objects or to the five cords of sensual pleasure and craving, clinging and action (taṇhā, upādāna and kamma) will kill you.

So, the mind goes out is very bad indeed. If you contemplate feeling and the three types of feeling are the oil bowl. If you do not separate impermanence and magga; “Is there any kilesa to come in between them?” Going outside of the satipaṭṭhāna objects will encounter aging, sickness and death. The mind not going out is a victory. It is quite important. It means the oil does not spill if D. A. process does not continue. I am not talking it for at other times. It is just for the period of vipassanā practice.

In the beginning of sitting just do the breathing in and breathing out. Knowing the breath comes in and goes out. Contemplate it if a mind arises. Go back to the in and out breaths if nothing arises. Contemplation of feeling is also in the same way. The object of contemplation is like the oil bowl. The completive mind (ñāṇa) is like the criminal. D. A. process is like the executioner.

This practice has to be done for a long period of time? It is not. Have to pass through these two groups of people (i.e., the bar with drunkards and spectators watching the dancing girl). You have to pass through the seeing of impermanence and its disenchantment. After pass through them and arrive at the Path Knowledge. If the mind is turning towards other sense

objects and have to contemplate their impermanence. This was straightening back the oil bowl when slanting. It came from the Saṁyutta Nikāya. I have to talk again from the Aṅguttara Nikāya. Don’t let kilesa come in during the contemplation of impermanence.

The main point is the same. Do not let the oil spill or not let kilesa come in. Make a determination of not letting kilesa come in for 15 or 30 minutes during the sitting mediation. After that, increase gradually the sitting period of time.

控心之道
1961年10月10日

【本次開示以《油碗經》（Telapatta Sutta，《相應部·大品·念住相應》，SN.47.20《國色女經 Janapadakalyāṇī Sutta》）為基礎。在原始經文中內容較為簡單，但在此我們可以看到禪師具有創造性的智慧詮釋。】

佛陀當時住在三婆國（Sumbha）的色達迦鎮（Sedaka），他對比丘們教授「念住」的修行。

一名罪犯被國王命令，必須手持一碗滿油的碗，在五名持刀的劊子手緊隨監視下行走。
若油灑出一滴，即刻當場處決。

途中他必須經過兩處地點：
一是酒館，滿是醉漢；
二是舞場，有一位擁有五種美色的絕色女子在舞動誘惑。

若他能安全穿越這兩地點，即表示禪修者證得涅槃，從輪迴解脫。

禪師藉此譬喻，來說明修行的要領：
當煩惱（障礙）生起時，應即刻覺察，觀照其無常。
就如罪犯手中油碗傾斜時，必須立刻穩住，使油不灑出。

內觀修行（Vipassanā）
唯有在佛陀教法仍存在之時（sāsana）才得遇，
而我們如今遇到了這珍貴的機會。
你們也遇到了一位善知識（指禪師自己），因此應努力修行，必將有所成就。

不要以為必須慢慢積聚波羅蜜，才可證果；
佛陀已保證：只要心成熟者，七年、七月、乃至七天內即可得證。

我要提醒你：切勿將人生浪費在子女、家庭、事業等事務上，
這將如同失去最寶貴之物。

佛陀再三提醒：「智慧必須直向觀照目標前進」。
當現象生起時，你必須以「智」（ñāṇa）迅速捕捉它。

佛陀曾說：若「無常（anicca）」與「內觀智（ñāṇa）」不分離，
則七天內即可完成修行。

✅ 修行重點（比喻總結）

🧘 禪修實作法：

修行時，觀照六根門中任何一種所生起的現象，
並觀其無常性。

心不可離所緣向外飄移。
若它偏向五欲與外境，則「愛 → 取 → 有」的流程將生起，導致「老、病、死」。

若你觀照的是「受」：
三種「受」即是油碗。
若能讓「無常」與「道智」緊密連結，就不會讓煩惱插入其中。

若你偏離「四念處」的所緣，
就會進入生老病死之流。
讓心不離所緣，即是勝利。

這就如油碗中油未灑出，
表示「緣起流程」沒有繼續推動，煩惱未得其便。

🧘‍♂️ 坐禪方法（逐步引導）：

所觀之物如油碗
觀照之智如罪犯
緣起流程如劊子手

📌 是否要修很久？──不必！

當心轉向其他所緣時，也要觀其無常；
這就如同油碗傾斜後立刻扶正——重新回到正念上。

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

控制心

[尊者以《油缽經》（Telapatta Sutta）、《大品相應》（Mahāvagga Saṃyutta，SN.47.20 Janapadakalyāṇīsuttaṃ）為基礎進行開示。在原始經文中，它比這裡更簡單。我們可以看見他富有智慧的創造性思維。佛陀住在贍婆（Sumbha）省的塞達迦鎮。他向比丘們講述了正念的教導。國王命令一名罪犯端著一碗盛滿油的缽，後面跟著五名手持劍的劊子手。

如果一滴油灑出來，他就會立即被處決。在路上，他必須經過兩個地方：一個有醉漢的酒吧和一個由一位擁有五種美德的非常美麗的女孩表演的舞蹈場所。在這個譬喻中，罪犯是瑜伽行者。盛滿油的缽是禪修的對象（即，五蘊或四念住）。

五名劊子手是十二因緣的過程（渴愛→執取→行為→出生→老死）。如果他灑了一滴油，就會被他們殺死，或者對對象失去正念，蘊的過程就會繼續。酒吧和舞女分別是如實知見（yathābhūta ñāṇa）和厭離智（nibbidā ñāṇa）。如果他通過這兩個地方，就會從死亡中解脫（瑜伽行者證悟涅槃）。

尊者用這個譬喻來指導修行。觀察是否有任何障礙出現。就像罪犯有時缺乏充分的覺察，缽會稍微傾斜一樣。他必須立即將其扶正。]

毗婆舍那修行只在佛陀的教法（sāsana）中出現。我們也遇到了它。現在，我們遇到了一位好老師。因此，繼續努力修行，你一定會成功。不要相信波羅蜜（perfections）必須慢慢圓滿。

佛陀也向你保證了成功的機會，在七年、七個月和七天內。我想提醒你，不要把這段生命浪費在兒子、女兒、家庭和商業事務上。這就像失去最寶貴的東西。佛陀提醒我們，智（ñāṇa）必須在修行中直截了當。當現象生起時，你必須用智迅速抓住它。

佛陀說，如果無常和智不分離，可以在七天內完成修行。早上完成祈禱和修行（帶著波羅蜜），晚上就能證悟正法。為什麼我們沒有得到它？也許智沒有直接指向無常。無常和道（magga）不在同一條直線上。關於這一點，佛陀教導了《油缽經》。（在這裡，尊者使用觀心（cittānupassanā）來解釋這部經。）

十三種心代表油缽。[根據尊者的教導方法，十三種心是：看見、聽見、嗅聞、品嚐和身體意識（五種外在的心）；貪婪、憤怒、愚癡、不貪、不嗔和思考（六種內在的心）；吸氣和呼氣的心（兩種主要的心）。]

觀照六根門生起的任何事物的無常。不要讓心跑到其他地方。如果它跑到外在的對象或五欲的束縛，貪愛、執取和行為（taṇhā、upādāna 和 kamma）就會殺死你。

因此，心向外跑是非常糟糕的。如果你觀照感受，三種感受就是油缽。如果你不將無常和道分開，「它們之間會有煩惱（kilesa）介入嗎？」跑到念住對象之外，就會遇到老、病、死。心不向外跑就是勝利。這非常重要。這意味著如果十二因緣的過程不繼續，油就不會灑出來。我不是在其他時間談論它。這只是在毗婆舍那修行期間。

在靜坐開始時，只需進行吸氣和呼氣。了解氣息的進入和呼出。如果心生起，就觀照它。如果沒有生起，就回到入息和出息。觀照感受也是一樣的。觀照的對象就像油缽。觀照的心（ñāṇa）就像罪犯。十二因緣的過程就像劊子手。

這種修行必須長時間進行嗎？不是的。你必須通過這兩群人（即，有醉漢的酒吧和觀看舞女的觀眾）。你必須通過看見無常和它的厭離。通過它們之後，就會到達道智。如果心轉向其他感官對象，就必須觀照它們的無常。這就像傾斜時扶正油缽。它來自《相應部》。我必須再次從《增支部》談論。在觀照無常時，不要讓煩惱介入。

重點是一樣的。不要讓油灑出來，或者不要讓煩惱介入。在靜坐禪修期間，下定決心十五或三十分鐘不讓煩惱介入。之後，逐漸增加靜坐的時間。

Ñāṇa Eye and Normal Eye

It is form that you can touch with the hand. Its nature is hot and cold, rise and fall and with tension happening in many different ways. It’s changing and perishing. If know these things directly is seeing. It’s the aggregates of form (rūpa) or rūpakkhandha. Feeling aggregates are nāma dhamma—mind dhamma.

Sometime it’s itching and vanishing. Sometime the mind is happy and then disappears. Whatever arises in the mind and follow their impermanence. Know them as arising and passing away. Knowing this is ñāṇa view. Feeling aggregates tell about them and disappear. You have to watch and observe them.

Sitting on the bank of a stream, look at the water flowing by. Don’t look at the upper and lower parts of the water flowing in and flowing down, but only look at one point. Observing the water is passing through this point. And you know it as not the water before is enough. Knowing it as not the form before, not the mind before etc. is vipassanā ñāṇa.

Now, listen carefully to what I say. For example, you make a number five marked post in the water. Don’t look anywhere, only look at the water of number five marked post. Don’t look at the water above flowing in and the water below flowing down. It is enough only knowing at the number five water as not the water before. Don’t mix up the ñāṇa seeing with the eye seeing. The eye seeing is—a fire burns and dies out. It’s only seeing the light and darkness.

This is the eye seeing. Ñāṇa eye finds out this dhamma not exists. The eye is seeing the differences (i.e., darkness and light). It doesn’t reach toward Nibbāna. Ñāṇa seeing is knowing them are not there (arise and disappear at the same spot). You must note down the differences.

Ñāṇa seeing is the dhamma before is not exist. And it’s another type of dhamma (i.e., emptiness). (This is the real emptiness. Not a concept of nothingness) For example, on the arm there is an itch and later not exist. Knowing the same thing not there (the same thing as there and not there). This is ñāṇa seeing. Knowing different things is not ñāṇa seeing (These are the worldly knowing). Ñāṇa view and the views of eye, ear, and nose are different.

Their views are not reaching toward Nibbāna. Ñāṇa view/mana view (mana=mind) is the right one. The Buddha had said pajānāti must know with knowledge. If you see a man is eye seeing. Seeing the arising and passing away of the khandha is ñāṇa seeing. For example, scratching your arm with a finger nail. Feeling arises and disappears. But the arm is still there. This is ñāṇa view.

Right view is ñāṇa seeing. Right thought (sammā‐saṅkappa) is exposing to see it (in one of his talk Sayadaw gave similes for right view and right thought: the eye for right view and glasses for right thought, so that the eye can see clearer). Right mindfulness is reminding to be mindful. Right concentration is pointing at here (The object to be contemplated). Right effort is encouraging to develop ñāṇa seeing.

Four of them are helpers (except right view). The eye can’t see the arm in pain and its disappearance. Only ñāṇa sees it. It is the penetration of things that reach towards Nibbāna. The Buddha said; cakkhuṁ udapādi—eye seeing arises. This is not saying of the normal eye seeing. Therefore he continued to say; ñāṇaṁ udapādi—knowledge arises. All are the same. It is ñāṇa seeing. Every mind arises and know it as not exist is ñāṇa knowing.

So with ñāṇa observes the khandha. Moliya Sīvalī asked the Buddha, “Ven. Sir, I want to know the ñāṇa view.” The Buddha said to him; “Greed arises in your mind. Can you talk about its colour and size? It is arising but you can’t tell it. After that, greedy mind does not exist. Can you know it or not? This is ñāṇa view.” In the Satipaṭṭhāna Sutta, it was said that whatever mind arises had to know it (pajānāti).

Knowing is ñāṇa. Knowledge knows impermanence. It is other people seeing or your own seeing. It is sandiṭṭhiko—visible here and now. It knows the arising and falling. Why? The mind knows it after arising and falling. The arising and falling are before and the knowing is after. With listening Dhamma and you also have to practice. Practice to know it yourself—sandiṭṭhiko.

It becomes samatha practice if you use the attributes of Dhamma for prayers. It is vipassanā using it for knowing by you yourself. What are the differences between samatha and vipassanā? For example, a greedy mind of hungry for food arises. After it arises and passes away. Is it still existing? You know its arising and passing away (sandiṭṭhiko). It is becoming vipassanā. The greed of I want to eat so much not arise (i.e., clinging).

Bodily and verbal actions are not arising either. It kills taṇhā, upādāna and kamma. Vipassanā is cutting of the D. A. process. Samatha suppresses kilesa temporary only. It is akāliko—giving the result without delay. If you possess sandiṭṭhiko and everything is finished.

So do not go and ask others. Mahasi yogis are doing kāyanupassanā—Contemplation of the body, such as lifting, putting down (on walking etc.). After doing for a long time and the paramattha dhamma (ultimate reality of the phenomena) become apparent. Here is a mind wanting to eat arise. You contemplate and know it as not exists.

What do you know? You know the vanishing mind. It’s the paramattha dhamma contemplates the paramattha dhamma. Mind is paramattha dhamma and ñāṇa also. It’s not resisting by concepts. The Buddha said; it was easy to contemplate without the resistance of bodily concepts. Every contemplation becomes akāliko because it cut off the D. A. process.

No khandha process arises. It’s not a good khandha (i.e., D. A. process khandha or khandha continues). You are alive with the magga khandha (Path factors khandha). It’s a good khandha. The Buddha and arahants were alive with the magga. It becomes the akāliko only with the sandiṭṭhiko. Taṇhā and upādāna cease, it is Nibbāna. So next khandha does not arise. You have to work with sandiṭṭhiko (i.e., seeing impermanence).

智慧眼與凡夫眼
1961年10月14日

色，是你能用手觸摸到的東西。
它的本質是熱與冷、生與滅，並以各種形式顯現出張力。
它持續變化與消逝。
若你能直接知道這一切，那就是「見」。

這是色蘊（rūpakkhandha）的表現。
而受蘊則是屬於「心法」（nāma dhamma）。

有時候你會感到癢，然後它又消失。
有時候心感到愉悅，接著也消失了。
不論心中生起什麼現象，都要觀其無常，
要如實知它們是「生起與消逝」。

知道這點的，就是智慧（ñāṇa）之見。
受蘊會將其本質告訴你，然後消失。
你必須看住它、觀察它。

🪷 一個譬喻：

你坐在河岸邊，看著流水經過。
不要看上游或下游的水流，只看水經過某一點。
你知道那流經此處的水，已非前一刻之水。
知道這一點，即是：「這不是先前的水」。

請你仔細聽我說：
例如，你在水流中標記一個「五號點」。
你只觀察這一點上流過的水，
不看來水，也不看下水，
只要知道：「這一點上的水不是之前那水」，就夠了。

👁️ 凡夫眼（肉眼）是什麼？

例如：火焰點燃又熄滅，
肉眼只看見「亮與暗」。
這僅是物理的變化而已，不能通達涅槃。

🧠 智慧眼（ñāṇa eye）則會知道：

這個法，剛剛存在，現在已不再存在。
「原來那個法已不存在了」，這樣的覺知，就是智慧眼的見。

若你只是知道不同的現象（前後變化），那還不算是智慧眼，
那是世俗的認識（世間智），不是出世的內觀。

智慧眼的「知」與眼、耳、鼻等感官的「見」有天壤之別。
智慧之見才是通向涅槃之道。

🧘‍♂️ 修行的正見：

佛陀說「pajānāti」──要以智慧而知。
若你「看到一個人」，那只是眼的見。
若你「看到五蘊的生滅」，那才是智慧眼的見。

例如，你用指甲刮一下手臂：
感受生起，接著又消失；手臂仍在，
你知道這種生滅現象──這是智慧之見（ñāṇa view）。

📚 八正道的協助：

肉眼看不到痛的消失，
只有智慧眼能看見。
這種「穿透性知見」才能通往涅槃。

🧠 佛陀說：「cakkhuṁ udapādi」──眼生起了。

這裡的「眼」不是指凡夫眼，而是「智慧眼（ñāṇa）」。
因此他又說：「ñāṇaṁ udapādi」──智慧生起了。
這就是智慧眼的知見：每個心生起後，你知道它已不存在。

🧠 如何實踐？

例：比丘摩利耶·尸婆離（Moliya Sīvalī）問佛陀：
「尊者，我想知道什麼是智慧眼的見？」
佛陀回答他：
「當你心中生起貪，你能說出它的顏色與大小嗎？
不能，對吧？但你知道它已生，又不復存在，
那就是智慧眼的見（ñāṇa view）。」

在《念住經》中說：
「任何心生起，都應如實知見（pajānāti）。」

🧘‍♀️ 修行關鍵：sandiṭṭhiko（現見）

✂️ 止與觀的區別：

例如：你起了「想吃東西」的貪心，
但你覺知它生起、又消失，
你沒有執取，也沒有產生語言或行動，
這就「斷除了貪、取、業」。

☸️ 內觀是「akālika」（即時果報）：

當你具備「現見（sandiṭṭhiko）」，
你就不必去問他人──你自己已見到真理！

🧘‍♂️ Mahāsi禪修者：

你觀照「想吃」這個念頭，知道它消失了，
你所知的是「滅」，而非外相。

結論：

每一次的觀照若能斷除緣起，就是真正的「即時成果（akālika）」。
這不是煩惱推動的五蘊（苦蘊），
而是道支組成的五蘊（善蘊）。

佛與阿羅漢的生命，也是道支蘊之流。
如此涅槃現前，下一個五蘊便不再生起。

✅ 修行重點：你必須以「現見」（sandiṭṭhiko）來觀照無常，這才是你真正的功課。

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

智眼與肉眼

形色（rūpa）是你可以用手觸摸的東西。它的本質是冷熱、生滅，以及以許多不同方式發生的張力。知道這些事物是直接的看見。它是色蘊（rūpakkhandha）。感受蘊是名法（nāma dhamma）—心法。

有時它會發癢然後消失。有時心是快樂的，然後消失。無論心中生起什麼，都要追隨它們的無常。知道它們的生起和滅去。知道這個就是智見（ñāṇa view）。感受蘊告訴我們它們，然後消失。你必須觀看並觀察它們。

坐在小溪的岸邊，看著水流過。不要看流入和流出的水的上下部分，而只看一個點。觀察水流過這個點。並且你知道它不是之前的水就足夠了。知道它不是之前的形色，不是之前的心等等，就是毗婆舍那智（vipassanā ñāṇa）。

現在，仔細聽我說。例如，你在水中設置一個標記為五號的柱子。不要看任何地方，只看五號柱子的水。不要看上方流入的水和下方流出的水。只知道五號的水不是之前的水就足夠了。不要將智見與肉眼看見混淆。肉眼看見是—火焰燃燒然後熄滅。它只看見光明和黑暗。

這是肉眼看見。智眼（ñāṇa eye）發現這個法不存在。肉眼看見差異（即，黑暗和光明）。它無法到達涅槃。智見知道它們不在那裡（在同一個地方生起和消失）。你必須記下這些差異。

智見是之前的法不存在。並且它是另一種法（即，空性）。（這是真正的空性。不是虛無的概念）例如，手臂上有一個癢，後來不存在。知道同一個東西不在那裡（同一個東西既存在又不存在）。這是智見。知道不同的東西不是智見（這些是世俗的知道）。智見和眼、耳、鼻的見解是不同的。

它們的見解無法到達涅槃。智見/意見（mana view）是正確的。佛陀說，pajānāti 必須用知識知道。如果你看見一個人，那是肉眼看見。看見蘊的生滅是智見。例如，用指甲抓你的手臂。感受生起然後消失。但手臂仍然在那裡。這是智見。

正見是智見。正思惟（sammā‐saṅkappa）是暴露出來以便看見它（在他的一次開示中，尊者用譬喻來比喻正見和正思惟：眼睛是正見，眼鏡是正思惟，以便眼睛看得更清楚）。正念是提醒要保持正念。正定是指向這裡（要觀照的對象）。正精進是鼓勵發展智見。

它們中的四個是助手（除了正見）。眼睛無法看見手臂的疼痛和它的消失。只有智見才能看見。它是穿透事物，到達涅槃。佛陀說；cakkhuṁ udapādi—眼見生起。這不是在說普通的眼見。因此，他繼續說；ñāṇaṁ udapādi—知識生起。它們都是一樣的。它是智見。每個心生起，知道它不存在，就是智知。

因此，用智觀察蘊。莫利亞·希瓦利問佛陀：「尊者，我想知道智見。」佛陀對他說：「貪婪在你的心中生起。你能說出它的顏色和大小嗎？它正在生起，但你無法說出它。之後，貪婪的心不存在。你能知道它嗎？這就是智見。」在《念住經》中，它說無論什麼心生起，都必須知道它（pajānāti）。

知道就是智。智知道無常。它是別人看見還是你自己看見。它是sandiṭṭhiko—此時此地可見。它知道生滅。為什麼？心在生滅之後知道它。生滅在先，知道在後。透過聽聞正法，你也必須實踐。實踐以自己知道它—sandiṭṭhiko。

如果你使用正法的特質來祈禱，它就會變成止禪修行。如果你用它來自己知道，它就是毗婆舍那。止禪和毗婆舍那有什麼區別？例如，對食物感到飢餓的貪婪心生起。它生起然後消失之後。它還存在嗎？你知道它的生起和消失（sandiṭṭhiko）。它正在變成毗婆舍那。我想要吃很多東西的貪婪心沒有生起（即，執著）。

身體和語言的行為也沒有生起。它殺死了渴愛、執著和業。毗婆舍那是切斷十二因緣的過程。止禪只是暫時壓制煩惱。它是akāliko—立即給予結果。如果你擁有sandiṭṭhiko，一切都結束了。

因此，不要去問別人。瑪哈希瑜伽行者正在進行身隨觀（kāyanupassanā）—觀照身體，例如抬起、放下（在行走時等等）。經過長時間的修行，勝義諦法（paramattha dhamma，現象的終極實相）變得明顯。這裡，一個想要吃東西的心生起。你觀照並知道它不存在。

你知道什麼？你知道消失的心。它是勝義諦法觀照勝義諦法。心是勝義諦法，智也是。它沒有被概念阻礙。佛陀說；沒有身體概念的阻礙，觀照很容易。每一次觀照都變成akāliko，因為它切斷了十二因緣的過程。

沒有蘊的過程生起。它不是一個好的蘊（即，十二因緣的蘊或蘊的延續）。你帶著道蘊（magga khandha，道支蘊）活著。這是一個好的蘊。佛陀和阿羅漢們都帶著道活著。只有帶著sandiṭṭhiko，它才會變成akāliko。渴愛和執著停止，就是涅槃。因此，下一個蘊不會生起。你必須用sandiṭṭhiko修行（即，看見無常）。

Insight Knowledge and Path Knowledge

After the insight knowledge and the Path Knowledge will arise. Do the practice and you will see it by yourself. Seeing the mind arises and vanishes is insight knowledge. ① is observing by ②, and you’ll find its arising and vanishing (Here ① is phenomenon arises and, ② is the observing mind). The task to be carefully done is vipassanā practice.

After the insight knowledge and the Path Knowledge will arise. Do you have to expect for it? It happens to you without delay; anantara paccayo—proximity condition. The insight knowledge ceases and the Path Knowledge arises. If you ask in practice what have to be relied on? Don’t think anything. If you have insight knowledge is enough.

If you get it and Path Knowledge arises by itself (Just continue to develop the insight knowledge). Getting the Path Knowledge is reaching to Nibbāna. The important thing to be hold on to is insight knowledge. The Path Knowledge will arise by itself if the insight knowledge becomes mature enough. During the practice don’t expect for it. Then taṇhā includes in it.

The insight knowledge does not come to an end if taṇhā comes in, and then it can’t see Nibbāna. Your duty is following the impermanence. Anicca and magga, anicca and magga, etc. … and follow like this. What is the benefit for it? Ignorance becomes thinning out and wrong view disappears. Taṇhā also dies. Ignorance, craving and wrong view are ceased.

Insight knowledge is driving away these things. It’s eroding craving. Don’t ask how many times for doing the vipassanā magga. It depends on your kilesa thickness that vipassanā practice has to make it becomes thinning out. A person with thick kilesa has to take longer for it. One has to wash away one’s kilesa thickness with knowledge (ñāṇa).

This is the answer you want. It becomes quicker if your kilesa volume is little. I have to remind you that don’t blame it on the perfection (pāramī). It takes longer because of my few pāramī. Don’t give that kind of reason for it.

The Buddha also taught that the insight knowledge ended and the Path Knowledge arose. I also taught it. Path knowledge still not arises is because of the kilesa volume not finish yet. Do not have doubt on what is happening. Kilesa not becomes thin out for the Path Knowledge to arise. Do not take it as, I have few pāramī and may be cannot get it in this life.

The pāramī is completed if you are discerning impermanence. It takes a bit longer if your kilesa volume is big. It will take quicker if it is small. You have to make decision in this way. Kilesa becomes thin and anicca becomes apparently clear. After that it abandons the process of the impermanence. You do not see it (i.e., impermanence).

At that time Path Knowledge arises in a flash. In practice, this is making a decision for you. You have to stay with impermanence if Path Knowledge is still not arising. The Path Knowledge can has the chance to arise when all defilements are cleaned up by the insight knowledge. And then you become a sotāpanna.

In Saṃyutta Nikāya, the Buddha only taught two knowledge as, after insight knowledge and Path Knowledge arose. Whatever mind arises, observe and discern it not there. You get the insight knowledge. With ñāṇa discerns impermanence once and it clears up defilement once.

It is doing the job of making kilesa becomes thin. I have to talk about anantarapaccayo—proximity condition. In human world, a human being dies. After that the birth consciousness instantly arises in the heavenly world or hell. Is there any gap between them? This is anantarapaccayo (proximity condition).

Insight knowledge ceases in a flash after kilesa becomes thin out. It substitutes with Nibbāna, and you do not see impermanence, instead you only see Nibbāna. It is our duty to get insight knowledge. I have to show the process of the practice before I am talking about Bhikkhu Sāti. You have to live one more life if you die with insight knowledge (i.e., you will become a stream winnner in next life).

The Buddha did not like it because birth is dukkha sacca. What you heard before was Nibbāna was very far away. You take it as will get it slowly. Do not believe in what people say. After insight knowledge is Path Knowledge. Believe in what the Buddha had taught. If you do it slowly by slowly and ñāṇa becomes blunt. Also kilesa will come in and take a long time.

It becomes on the right track if you know your fault because you have to clean up your kilesa. (He continued to talk about Bhikkhu Sāti’s story. See the Mahātaṇhāsaṅkhaya Sutta, Majjma Nikāya, MN.38 Mahātaṇhāsaṅkhayasuttaṃ). Tongue consciousness is just eating. Knowing the taste of sweet, sour, bitter, etc. is mind consciousness (mano‐viññāṇaṁ).

Eating consciousness arises on the tongue. Knowing consciousness arises in the heart. They arise at their own places. Eating consciousness arises on the tongue and vanishes there. It is not changing the place. Even consciousness arises in the khandha and can’t change places. Consciousness or the mind changes from one life to another life is very mistaken idea or view. For example, you put sugar into your ear. Does the ear tell you it is sweet?

Therefore mind arises at its own place and vanishes at the same place. One example the Buddha gave for the insight knowledge was like this. Get up early, and look at the direction of the sun rises, and you’ll see the red sky. If you ask, why dawn arises? The answer is because the sun is nearly coming out. Here also, why you see impermanence? The answer is the Path Knowledge nearly arising.

You will see the light arising—āloko udapādi, if you see impermanence. (from Saḷāyatanavagga, Vedanā‐saṃyuttaṃ, SN 36. 25, Ñāṇasuttaṃ). You had done wrongs before. Such actions are for the painful rebirths. It will be finished by correcting with insight knowledge. You don’t need to fear it. It has to take a longer time for insight knowledge to clean up kilesa.

If you don’t see it anymore and its function is finished. With the Path Knowledge arises and you see Nibbāna. You don’t see it as like the round objects of sun and moon. You know that dukkha is ceased. This is NIBBĀNA.

內觀智與道智
1961年10月15日

在內觀智慧（vipassanā ñāṇa）之後，道智（magga ñāṇa）就會生起。
只要你實際去修行，自己便能見證此事。

當你看見心的生起與滅去，這就是內觀智。
① 是現象（生起的法），② 是觀照的心，
② 觀照 ①，就會見到「生」與「滅」的過程。
這項需要細心執行的任務，就是「內觀修行」。

道智會在內觀智之後自然生起。
你是否需要去期待它？——不需要！
它會立即發生，這就是「無間緣（anantara paccayo）」。

✅ 修行要訣是什麼？

不要去想東想西，只要具備內觀智就足夠。
若你能持續發展內觀智，道智便會自然到來。
獲得道智，就等於抵達了涅槃（Nibbāna）。

關鍵在於——緊握住內觀智，不放鬆。
當內觀智成熟，道智會自己現前。
修行時不要心生期待，因為期待中會摻入「貪愛（taṇhā）」。

若貪愛參與其中，內觀智就會被打斷，
而你就無法見到涅槃。

你的修行職責，是隨觀無常。
Anicca → Magga → Anicca → Magga
反覆觀照，深入無常。

🧹 這樣修行有什麼利益？

這取決於你煩惱的深厚程度。
煩惱（kilesa）愈厚，就愈需多次內觀來洗淨它。
修行的重點是用智慧（ñāṇa）來洗除你的煩惱厚度。

所以，別將責任推給波羅蜜不足（pāramī）。
不要說：「我波羅蜜太少，所以修得慢。」

佛陀也曾教導：內觀智止息之後，道智即會生起。
我也是這樣教導的。

如果你還未獲得道智，只是因為你的煩惱還沒清除乾淨，
請不要懷疑當前所發生的情況。

只要你見到了無常，就表示你具備了波羅蜜。
若煩惱深厚，會花多一點時間；若煩惱淺薄，速度會快些。
你必須這樣判斷自己的修行進展。

當煩惱漸薄、無常現象越見清晰，
到某個程度，無常不再現起，
此時，道智就會像閃電般升起。

✅ 當你仍未見到道智：

請繼續與「無常」相處。
因為道智只有在所有煩惱被內觀清除後才會生起，
那一刻，你就成為「須陀洹」（sotāpanna）。

🧠 佛陀在《相應部》中只說兩種智：

只要你觀察到「心的生起，然後不存在了」——
這就是內觀智。

每觀一次無常，就消融一層煩惱。
這就是「讓煩惱變薄」的實際作用。

在人間，一個人死後，
下一剎那就生於天界或地獄，沒有時間間隔。
這就是「無間緣」的例證。

同樣地，當煩惱完全被清除時，內觀智會剎那止息，取而代之的是道智與涅槃的證見。
此時，你不再見到無常，而是見到「涅槃」。

禪師接著提到比丘「沙底（Sāti）」的故事（詳見《MN 38 大愛盲經》）：
佛陀指出：「舌識是吃的作用，知甜、苦等是意識（mano-viññāṇaṁ）。」
舌識生於舌上，也滅於舌上。
意識生於心中，也滅於心中。

意識不會「轉移位置」或「遷移至來生」——
那是錯誤見解。
例如：你將糖放入耳中，耳朵不會告訴你它是甜的。

佛陀的譬喻：
清晨起身，看向東方，會見到紅霞。
若問：「為何紅霞出現？」
答案是：「因為太陽快要升起了。」

這就叫：「光明生起」（āloko udapādi），
出自《相應部·受相應》，SN 36.25《智經（Ñāṇa Sutta）》。

你以前所作惡業，會導致苦果與惡趣投生，
但這些果報可以透過內觀修行來清除，
因此無須懼怕。

若煩惱未盡，內觀智仍會持續運作；
若它不再現前，表示它的任務已完成。

你不會看到一個像太陽或月亮般圓形的東西；
而是你親自知道：「苦已止息」——
這就是涅槃（NIBBĀNA）。

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

在內觀智之後，道智就會生起。進行修行，你就會親眼見到。看見心生起和消失就是內觀智。①被②觀察，你就會發現它的生滅（這裡①是現象生起，②是觀察的心）。要仔細完成的任務是毗婆舍那修行。

在內觀智之後，道智就會生起。你必須期待它嗎？它會立即發生在你身上；近因緣（anantara paccayo）—鄰近條件。內觀智停止，道智生起。如果你問修行中必須依賴什麼？不要想任何事情。如果你有內觀智就足夠了。

如果你得到它，道智就會自行生起（只需繼續發展內觀智）。獲得道智就是到達涅槃。要堅持的重要事情是內觀智。如果內觀智足夠成熟，道智就會自行生起。在修行期間，不要期待它。然後，渴愛（taṇhā）就會包含在其中。

如果渴愛介入，內觀智就不會結束，然後就無法看見涅槃。你的職責是追隨無常。無常和道，無常和道，等等……並像這樣追隨。這樣做有什麼好處？無明會變薄，邪見會消失。渴愛也會消亡。無明、渴愛和邪見都停止了。

內觀智正在驅除這些東西。它正在侵蝕渴愛。不要問進行毗婆舍那道多少次。這取決於你的煩惱厚度，毗婆舍那修行必須使其變薄。煩惱厚重的人必須花更長的時間。一個人必須用智（ñāṇa）洗去自己的煩惱厚度。

這就是你想要的答案。如果你的煩惱量很少，它就會更快。我必須提醒你，不要將其歸咎於波羅蜜（pāramī）。花費更長時間是因為我的波羅蜜很少。不要為此找藉口。

佛陀也教導說，內觀智結束，道智生起。我也教導了它。道智仍然沒有生起，是因為煩惱量還沒有結束。不要懷疑正在發生的事情。煩惱沒有變薄，道智就無法生起。不要認為，我的波羅蜜很少，也許這輩子無法得到它。

如果你正在辨別無常，波羅蜜就完成了。如果你的煩惱量很大，就需要更長的時間。如果它很小，就會更快。你必須以這種方式做出決定。煩惱變薄，無常變得明顯清晰。之後，它會放棄無常的過程。你看不到它（即，無常）。

那時，道智會在瞬間生起。在修行中，這是在為你做出決定。如果道智仍然沒有生起，你必須停留在無常上。當所有煩惱都被內觀智清除時，道智才有機會生起。然後，你就會成為須陀洹。

在《相應部》中，佛陀只教導了兩種智，即內觀智之後，道智生起。無論什麼心生起，觀察並辨別它不在那裡。你就會獲得內觀智。用智辨別一次無常，就會清除一次煩惱。

它正在做使煩惱變薄的工作。我必須談談近因緣（anantarapaccayo）—鄰近條件。在人類世界中，一個人死亡。之後，出生意識立即在天界或地獄中生起。它們之間有間隙嗎？這就是近因緣（鄰近條件）。

當煩惱變薄時，內觀智會在瞬間停止。它被涅槃取代，你看不到無常，而是只看到涅槃。獲得內觀智是我們的職責。在我談論薩提比丘之前，我必須展示修行的過程。如果你帶著內觀智死亡，你必須再活一世（即，你將在來世成為入流者）。

佛陀不喜歡它，因為出生是苦諦。你之前聽到的涅槃非常遙遠。你認為你會慢慢得到它。不要相信人們所說的。內觀智之後是道智。相信佛陀所教導的。如果你慢慢地做，智就會變鈍。煩惱也會介入，需要很長時間。

如果你知道自己的錯誤，就會走上正軌，因為你必須清除你的煩惱。（他繼續談論薩提比丘的故事。參見《大渴愛滅盡經》，《中部尼迦耶》，MN.38 Mahātaṇhāsaṅkhayasuttaṃ）。舌識只是進食。知道甜、酸、苦等的味道是意識（mano‐viññāṇaṁ）。

進食意識在舌頭上生起。知道意識在心中生起。它們在自己的地方生起。進食意識在舌頭上生起，並在那裡消失。它不會改變地方。即使意識在蘊中生起，也無法改變地方。意識或心從一生轉變到另一生是非常錯誤的觀點。例如，你將糖放入耳朵。耳朵會告訴你它是甜的嗎？

因此，心在自己的地方生起，在同一個地方消失。佛陀給出的內觀智的一個例子是這樣的。早起，看向太陽升起的方向，你會看到紅色的天空。如果你問，為什麼黎明會生起？答案是因為太陽即將升起。這裡也是，為什麼你看見無常？答案是道智即將生起。

如果你看見無常，就會看見光明生起—āloko udapādi。（出自《六處品》，《受相應》，SN 36. 25，《智經》）。你之前做錯了。這些行為是為了痛苦的重生。透過內觀智糾正它，它就會結束。你不需要害怕它。內觀智需要更長的時間來清除煩惱。

如果你不再看見它，它的功能就結束了。道智生起，你就看見涅槃。你看見它不像太陽和月亮的圓形物體。你知道苦已經停止。這就是涅槃。

Concept, Reality and Nibbāna (Ver. 2)

There are four Nibbānas: Sotāpanna’s Nibbāna, Sakatagami’s Nibbāna, Anagami’s Nibbāna and Arahant’s Nibbāna. The fifth Nibbāna is after the ending of the khandha with the existence of peace—santi sukha Nibbāna (i.e., the passing away of arahants—parinibbāna). What I want you to know is after the realization of the first Nibbāna, you can live in peace (that is no need to concern about anything).

For the other Nibbānas, you already have the momentum. Even you don’t listen to Dhamma; it will attract you and go upwardly for the higher levels of Nibbāna. Therefore to realize that first Nibbāna is more important.

The higher levels of Nibbāna are nothing in special on practice. Just go back to the impermanent process. If you ask; “Why couldn’t I get Nibbāna before?” Without knowing, you take the near as far away. You have to strip off three wrong views if you want the first Nibbāna. You will be sure to get it after the explanation. Diṭṭhi nirodho nibbānaṁ—Cessation of wrong view is Nibbāna.

This refers to the first Nibbāna. Don’t pray for any life. Only the earth increases and you’ll be suffered. Don’t take these words as insignificance. Anyone is asking for it will suffer. I am correcting you for your strong mistake. You all want to enjoy is the feeling aggregates. Convert them into truth and it becomes dukkha sacca.

Your desires for the repeated enjoyments in the human and heavenly worlds are superficial actions. But it’s the same as encountering repeated sufferings in the human and heavenly worlds. Sacca is the truth. Feeling and enjoyment are not the truth. I am explaining clearly your great mistakes. It’s very rare indeed to encounter someone to correct our mistaken ideas and views. (What the Sayadaw mentioned here was very true indeed. Even later Buddhists encourage people to increase DUKKHA for repeated births).

You only see the enjoyment of feeling, but not the truth in it. You are dancing by the strings of taṇhā (Here Sayadaw referred to human being like a puppet). Feeling arising means you are in danger. Its vanishing is you are in suffering. Therefore it is dukkha sacca. This kind of prayers is covering up Nibbāna.

(So Buddhists should know clearly what the outcomes of their actions, vows. and aspirations are. Taṇhā, māna and diṭṭhi—craving, conceit and wrong view are under the guise of metta, karuṇā and paññā—kindness, compassion and wisdom).

You are making prayers with diṭṭhi and taṇhā. Not knowing is worse than not having with ignorance and delusion men can do all sorts of things foolishly and stupidly. The dukkha khandha you are praying for is covering up Nibbāna. You are making it as this is me and mine can’t penetrate the khandha. You are serving the khandha like a slave and Nibbāna is hidden. Craving for khandha and wrong view on khandha are covering Nibbāna. So, you cannot reach toward Nibbāna.

[Sayadaw continued to talk on Ven. Yamaka. He had the view of annihilation on Nibbāna. He held the view that after the arahant died and totally extinct. Ven. Sāriputta questioned him which of the five khandhas was arahant? (After he was entering the stream and became a sotāpanna and this question was put to him).

He answered that no arahant in anyone of the five khandhas. In the Yamaka Sutta, Ven. Sāriputta used the question and answering system to strip off Yamaka’s wrong view to let him understand concept and reality; and then taught him to observe the nature of the khandha and became a sotāpanna. After he became a sotāpanna, Ven. Sāriputta questioned him, if someone asked him what happened to an arahant after he died.

His answer was the five khandhas were anicca and it was dukkha. Only dukkha arose and dukkha ended. This answer was very important. Because only someone had abandoned wrong view and doubt could answer in this way. Dukkha ends and Sukha exists. The Buddha always emphasized that he only taught dukkha and the ending of dukkha. ]

The view of after an arahant dies and nothing exists is the same as no Nibbāna. The Buddha taught in many different ways that Nibbāna really existed. (For example, in Udāna Pali). In real there is no arahant, just a concept. Only the five khandhas really exist. Arahanta means, someone who has destroyed kilesa. Puthujjana (worldling) means someone who has a lot of kilesa.

After stripping off the concept and contemplate the paramattha dhamma will develop to Nibbāna. Yamaka had uccheda view. Because of not encountered a teacher to help him for uncovered the concepts and found out the paramattha dhamma.

People are praying for Nibbāna is without knowing about it. There is a place without dukkha. Also it must have to exist. It is Nibbāna which only exists with sukha (This is not the sukha of feeling aggregate). Dukkha covers on Nibbāna that is hidden.

概念、實相與涅槃（第二版）
1961年10月17日

【譯者註：此講記內容已於前一組文稿中（第2組 part 2-10）有過翻譯。】

☸ 四種涅槃：

第五種，是阿羅漢身心完全止息後所證的「寂靜樂涅槃（Santi Sukha Nibbāna）」——即般涅槃（parinibbāna）。

我想讓你們明白的是：
當你證得**第一個涅槃（須陀洹果）**後，
你就可以安心過活，無須再對世事憂心——因為你已離惡趣之因。

之後的涅槃，只不過是順勢而上的自然發展，
即使你不再聽法、不再思惟，
「法的勢能」仍會帶領你向上，邁向更高果位。

之後的修行，也沒什麼特殊方法，
只需回到觀照無常即可。

若你問：「為什麼我過去沒證得涅槃？」
答案是：你錯把近處當作遙遠，不知涅槃就在當下之中。

🙅‍♂️ 不要再祈求未來生命！

請不要輕視我所說的話。
任何發願求生未來者，都會再次受苦。
我現在是在糾正你們的重大錯誤！

你們所欲追求的，不過是「受蘊」裡的快樂。
但若將它轉化為真理的觀照對象，就會發現那是「苦諦」（dukkha sacca）。

你們希望不斷輪轉於人天享樂，
那不過是換個方式繼續遭苦！

「受樂非真實，苦諦才是事實（sacca）」
我正在清楚地說明你們的錯誤。

世間很少有人會指正這種錯誤——
即便後世佛教徒，也經常鼓勵人們祈願、發願轉世，
殊不知這等同於「不斷增加苦」。

「受」的生起，意味著你正處在危險之中；
「受」的消逝，則表示你正在受苦。
因此，「受」本身就是苦諦。

❗請正確認識：

即使你自認充滿慈悲與智慧（mettā、karuṇā、paññā），
你可能仍在用**貪愛、慢心與邪見（taṇhā, māna, diṭṭhi）**為名義祈求來生。

你為了想要「這個身心」、「我的來生」，
祈求再度出生——
這樣的執取與錯見，讓你永遠無法穿透「五蘊之牆」。

你像個奴隸，服侍著這個「蘊身」，
而真正的「涅槃」則被隱藏在其後。
對五蘊的渴愛與錯見，就是涅槃的障礙。

🧠 關於《耶摩迦經》（Yamaka Sutta）：

耶摩迦比丘認為：「阿羅漢死後，一切歸於無有（斷見）。」

接著，舍利弗帶領他破除概念（paññatti），
轉向觀照實相（paramattha dhamma），
引導他證入須陀洹果。

這個回答非常重要！
因為只有斷除了邪見與疑惑（即證須陀洹者），才能如此答覆。

若有人認為阿羅漢死後什麼都沒有，
那就等於認為「無有涅槃」，這是斷見。

但佛陀已以多種方式說明：
「涅槃確實存在。」
（例如《優陀那經》明言無為法 Nibbāna 是真實存在）

✅ 真相是：

你若能**放下概念、轉向實相（paramattha dhamma）**的觀照，
便能通向涅槃之道。

耶摩迦曾因未遇善知識，而墮入斷見，
直到舍利弗引導他看穿「五蘊實相」，他才轉向。

🔚 最後提醒：

很多人「祈求涅槃」，其實並不知道涅槃是什麼。
你要明白，有一個地方，是無苦之境，而且確實存在。

這個地方就是涅槃，
涅槃唯與「真樂（sukha）」相應，
此樂並非「受蘊」中的快樂，
而是「超越苦蘊」的無為樂。

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

概念、實相與涅槃（版本二）

有四種涅槃：須陀洹的涅槃、斯陀含的涅槃、阿那含的涅槃和阿羅漢的涅槃。第五種涅槃是在蘊結束後，存在平靜—寂靜樂涅槃（santi sukha Nibbāna）（即，阿羅漢的般涅槃—parinibbāna）。我想讓你們知道的是，在證悟第一種涅槃後，你們可以生活在平靜中（即，無需擔心任何事情）。

對於更高的涅槃，你們已經有了動力。即使你們不聽聞正法，它也會吸引你們，向上達到更高的涅槃層次。因此，證悟第一種涅槃更為重要。

更高層次的涅槃在修行上沒有什麼特別之處。只需回到無常的過程。如果你問：「為什麼我以前無法獲得涅槃？」因為不知道，你把近的當作遠的。如果你想要第一種涅槃，你必須剝離三種邪見。「邪見滅盡即涅槃」（Diṭṭhi nirodho nibbānaṁ）。

這指的是第一種涅槃。不要祈求任何生命。只有大地增加，你才會受苦。不要把這些話當作無關緊要。任何祈求它的人都會受苦。我正在糾正你們的嚴重錯誤。你們都想享受的是感受蘊。將它們轉化為真理，它就會變成苦諦。

你們對人天世界重複享受的渴望是膚淺的行為。但這與在人天世界中遇到重複的痛苦是一樣的。真理（sacca）是真實的。感受和享受不是真理。我正在清楚地解釋你們的重大錯誤。遇到有人糾正我們的錯誤觀念和見解，確實非常罕見。（尊者在這裡提到的確實非常真實。即使後來的佛教徒也鼓勵人們增加痛苦，以求重複的出生。）

你們只看到感受的享受，而看不到其中的真理。你們被渴愛的繩索牽著跳舞（這裡尊者將人類比作傀儡）。感受生起意味著你們處於危險之中。它的消失意味著你們正在受苦。因此，它是苦諦。這種祈禱正在掩蓋涅槃。

（因此，佛教徒應該清楚地知道他們的行為、誓願和願望的結果是什麼。貪愛、我慢和邪見—渴愛、慢和邪見，都偽裝在慈、悲和慧—慈愛、同情和智慧之下。）

你們帶著邪見和渴愛祈禱。不知道比沒有更糟糕。由於無明和愚癡，人們會做出各種愚蠢和愚笨的事情。你們祈禱的苦蘊正在掩蓋涅槃。你們把它們當作我和我的，無法穿透蘊。你們像奴隸一樣服侍蘊，涅槃被隱藏起來。對蘊的渴愛和對蘊的邪見正在掩蓋涅槃。因此，你們無法到達涅槃。

[尊者繼續談論閻摩迦尊者。他對涅槃有斷滅見。他認為阿羅漢死後完全滅盡。舍利弗尊者問他，五蘊中的哪一個是阿羅漢？（在他進入入流並成為須陀洹後，向他提出了這個問題。）

他回答說，五蘊中沒有任何一個是阿羅漢。在《閻摩迦經》中，舍利弗尊者使用問答系統剝離閻摩迦的邪見，讓他理解概念和實相；然後教導他觀察蘊的本質，並成為須陀洹。在他成為須陀洹後，舍利弗尊者問他，如果有人問他阿羅漢死後會發生什麼。

他的回答是，五蘊是無常的，它是苦。只有苦生起，苦滅盡。這個回答非常重要。因為只有捨棄邪見和疑惑的人才能這樣回答。佛陀總是強調，他只教導苦和苦的滅盡。]

認為阿羅漢死後什麼都不存在的觀點，與沒有涅槃是一樣的。佛陀以許多不同的方式教導說，涅槃確實存在。（例如，在《自說經》中。）實際上沒有阿羅漢，只是一個概念。只有五蘊真正存在。阿羅漢意味著，摧毀煩惱的人。凡夫意味著，有很多煩惱的人。

剝離概念並觀照勝義諦法，將發展到涅槃。閻摩迦有斷滅見。因為沒有遇到一位老師幫助他揭開概念並找到勝義諦法。

人們祈求涅槃，卻不了解它。有一個沒有苦的地方。它也必須存在。只有樂存在的涅槃（這不是感受蘊的樂）。苦覆蓋在涅槃上，使它被隱藏起來。

Spiritual Faculties and Nibbāna

[ In the Saṃyutta Nikāya, the Buddha asked this question to the monks. What is the Dhamma to Nibbāna? He himself answered it as insight meditation (vipassanā). (In the sutta, the Buddha’s answer was the Noble Eightfold Path).

Where to do vipassanā? It is on the khandha. Which one of the khandhas? Khandha can be separated into four groups, kāya (body), vedanā (feeling), citta (mind) and dhamma. Concentrating on one group will lead to Nibbāna.

(Here Sayadaw used the word sacca—truth, instead of dhamma). Choosing the one suitable to one’s character is quicker in progress. How to know which one is suitable for one’s character? For example, observe vedanā and only see its arising and passing away or discern anicca quickly.

In the Satipaṭṭhāna Sutta, the Buddha emphasized on seeing anicca. Seeing anicca is on the right path. Using the form, vedanā, citta and dhamma are to know the objects for contemplation, but in reality only anicca. ]

Knowing the existence to non‐existence is anicca, or the knowledge of knowing the characteristic of impermanence (anicca lakkhaṇa). Whoever discerns anicca will see Nibbāna in this life. You have to follow it throughout the practice from starting seeing impermanence. You will see the impermanence in the whole body.

At that moment man, woman and bodily form are disappeared. This is the anicca lakkhaṇa killing diṭṭhi. You will not fall into the planes of misery if you die during the vipassanā practice because it’s killing diṭṭhi.

[ Experience by practice in this way, one will never flow and sink in saṁsāric water. It is only moving upstream towards Nibbāna. Sayadaw strongly reminded disciples that upstream was always difficult than downstream. So put more effort in the practice.

Spiritual faculties (indriya) are developing and mature only by practice. Indriya are developing in three stages. For example, ordinary faith (saddhā), faculties of faith (saddhindriya) and the strength of faith (saddhā‐bala) (The five faculties are: faith, effort, mindfulness, concentration and wisdom).

Here Sayadaw gave a very important warning for Buddhists who want to see the future Metteyya Buddha and enlightened by him. He said: a Buddha only sees and helps someone who spiritual faculties are mature. So people who cultivate many good merits want to see him is possible.

But enlightenment is another thing. Even without direct seeing the Buddha, by practice and when faculties are mature will realize Nibbāna in this life. He said that after the Buddha’s Parinibbāna many people had realized Nibbāna in King Asoka’s time and ancient Ceylon. ]

The Buddha asked the monks question, and no one could answer; so he answered it by himself. We will reach towards Nibbāna directly if we follow it. The way to Nibbāna is no other answer for it except vipassanā. So we have to make a great decision to follow it.

We need to ask, there are five khandhas and which one should we contemplate? There are four groups, but contemplate one of them. Contemplate one group can reach toward Nibbāna. I will give you instruction for how to contemplate and become vipassanā.

There are four types of person, so separating into four groups. Someone comes for practice and can’t let him practice instantly. If giving the meditation object not suitable to the character and can it be possible? Even possible, it could take a long time. He will miss the chance if he dies earlier. It is not easy to become a meditation teacher.

After distinguish the character and give the instruction. You must ask, in contemplation how to see is the right seeing. If a dhamma is suitable to one’s character and the right seeing will appear quickly. In the contemplation of feeling, you do not see vedanā but their impermanence. In the contemplation of mind also do not see the mind but their impermanence.

If impermanence appears to you, then the dhamma is suitable to your character. These things need to be considered before the practice. (Sayadaw mentioned the story of Ven. Sāriputta’s disciple, a gold‐smith before his ordination. This story showed the importance of connection between the meditation object and the type of character.)

You all are better than the era of Paccekabuddha (Nobody could teach sacca dhamma at that time, even Paccekabuddha. Therefore we are more fortunate than the people of that time). Therefore I request you not to be lazy. You already completed with the quality.

The important thing is not to be lazy. Laziness is dosa nature, and it arises for the D. A. process. The object is suitable to you if you discern impermanence quickly. Why have I said to see impermanence? Because the Buddha himself mentioned it in the Satipaṭṭhāna Sutta. It will be finished only by seeing samudaya and vaya (arising and vanishing).

If you still seeing feeling, mind, etc., even not totally wrong, ñāṇa is very low. It is still not vipassanā ñāṇa (Sayadaw’s view was insight knowledge started from seeing the impermanence).

You must see its vanishing. Feeling, mind, etc. are only labels. The seeing is impermanent. A person discerns impermanence is on the way to Nibbāna. Contemplate whatever is arising and seeing its existence to non‐existence will realize Nibbāna in this life. This was what the Buddha said in the sutta. If you start seeing impermanence will continue to see them in the whole body.

If you see them from there in a blip and from here in a blip, just follow them. I am giving you the method now. By following in the whole body, a man, a woman, a person, a being is disappeared because the contemplative insight has killed diṭṭhi. These are the arising and vanishing group of dhamma. Ñāṇa seeing kills the wrong view.

Without the vipassanā contemplation we take the three feelings as me. With the vipassanā contemplation and see all the feelings as impermanence. Dying with vipassanā knowledge and not falling into the planes of misery is due to having no wrong view for falling into it. The active level of wrong view is falling away.

But wrong view is still latent in the heart (anusaya). It doesn’t matter. It’s becoming clear that discerning impermanence means someone has pāramī. With the extermination of wrong view is becoming a sotāpanna. You can decide that this is my last life; neither a sinker nor a floater anymore in the sea of saṁsāra, and becoming a person on the way upstream. Why? Maggin (path factors) are only going upstream.

But don’t become lazy. Going upstream is not easy as downstream. Making your spiritual faculties become mature. Only with more practice it becomes mature. First it’s ordinary faith. After that become faculty and strength (Indriya and bala). It’s developing with more practice. It becomes strength at the time of seeing Nibbāna.

If you persevere in the practice even don’t think about, it’s possible or not. Just put more effort in it. With faculties become mature and hindrances can’t come near. You could possibly be not free from dukkha even meeting a Buddha if your spiritual faculties are still not mature. Immaturity comes from laziness and weakness.

You can make the decision that with the maturity of faculties will see Nibbāna. The Buddha and teachers only gave instructions. Developing for maturity is your own duty.

五根與涅槃
1961年10月19日

【本講記內容根據《相應部經典》而來。佛陀曾問比丘們：「通往涅槃的法是什麼？」
比丘們無法回答，佛陀自己回答：是「內觀修行（vipassanā）」。
（原始經文中，佛陀說的是「八正道」，但內觀實踐正是八正道的核心。）】

🧘‍♂️ 那麼該在哪裡修習內觀？

🧩 為何分成四類？

因為每個人根性不同，故選擇適合自己性格的觀法，進步較快。

🌱 修行對應如下：

根性判斷	建議觀照主題
智慧弱、煩惱重	觀「身」
智慧強、煩惱重	觀「受」
智慧弱、邪見重	觀「心」
智慧強、煩惱輕	觀「法／真理」

你如何知道自己的對象是對的？
當你觀受、觀心時，若迅速見到「無常」，表示這個對象適合你。

📖 根據《念住經》：

佛陀反覆強調——「要看見無常（anicca）」，
因為只要見到無常，就是走在正道上。
四念處中的「身、受、心、法」只是方便，實質上真正觀照的是：無常。

🔍 什麼是無常的見？

見到從有到無，這就是「無常相（anicca lakkhaṇa）」的智慧。

當你觀照至整個身體皆見無常，
此時，「人、男、女、身體」的概念都將消失。
這正是「無常相摧毀邪見（diṭṭhi）」。

☸ 實修效應：

若你於內觀中去世，
即使尚未證果，也不會墮入惡趣，
因為邪見已被打破。

從此開始，你不再順流隨波，而是逆流向涅槃而上。
但請記住：「逆流比順流困難」，所以要加倍努力！

🧠 五根（Indriya）會隨修行而成熟：

舉例來說，「信」從一般信仰，變成「信根」，最終成為「信力」。

禪師在此特別提醒那些祈願見未來佛（彌勒佛）而得解脫者：

舉例：佛陀般涅槃後，在阿育王時代、古錫蘭，也有許多人實修證果。
因此，即使見不到佛，只要修行、根成熟，也能得證。

📌 修行正軌：

佛陀問比丘：「哪條法可通往涅槃？」
無人回答，佛陀自己答：「內觀修行。」

❓該觀哪一個蘊？

若不對症下藥，即使勉強修行，也耗時漫長。
一旦臨終，可能錯失解脫機會。

禪師說：「作為禪師，最重要的是能分辨弟子的根性並給予正確觀法。」

🧘 修行方法要點：

例如觀受，不是看到「痛、癢、樂」，
而是見到它們的「生起與滅去」。

🛑 若觀的是「感受本身」而非「感受的消失」，

一個能見無常的人，就走在通往涅槃的正路上。
觀照一切所生之法，見「從有到無」，這人就能於今生證涅槃。

當你遍身見無常時，
「男人、女人、眾生」等概念將自然消失，
因為觀智已摧毀邪見（diṭṭhi）。

一切「生滅法」組成的現象，即是你所觀的對象。
智慧之眼將斬斷錯見。

✅ 若你死時仍具內觀智，不會墮落惡趣：

因為錯見已瓦解，雖「隨眠」仍存，
但不會活躍於業道中，這就足以保你上升。

⚠️ 然而，不可懶惰！

「懶惰」是瞋心（dosa）表現，
也是導向「緣起流程」的煩惱因。

📌 為何佛陀強調「看見無常」？

若你仍執著「感受、心」為實體，那麼智慧尚淺，尚非內觀智。

必須見到它們的「消失」，
因為：「感受、心」等只是名相，
而「所見的無常」才是真正法相。

🔁 從「五根」到「五力」：

你甚至無需再問「是否能證得」，
因為當根成熟時，證得只是時間問題。

佛與善知識只負責教導，
而讓根成熟的責任，在你自己手中。

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

根力與涅槃

[在《相應部》中，佛陀問比丘們這個問題。什麼是通往涅槃的法？他自己回答說是內觀禪修（vipassanā）。（在經文中，佛陀的回答是八正道。）

在哪裡進行毗婆舍那？在蘊上。在哪些蘊上？蘊可以分為四組，身（kāya）、受（vedanā）、心（citta）和法（dhamma）。專注於一組將引導至涅槃。

①知識薄弱且煩惱深重者，應修身。 ②知識敏銳且煩惱深重者，應修受。 ③知識薄弱且邪見深重者，應修心。 ④知識敏銳且煩惱輕微者，應修諦（sacca）。

（這裡尊者用諦—真理，代替法。）選擇適合自己特質的，進展會更快。如何知道哪一個適合自己的特質？例如，觀察受，只看見它的生滅或迅速辨別無常。

在《念住經》中，佛陀強調看見無常。看見無常就在正確的道路上。使用身、受、心和法是為了了解觀照的對象，但實際上只有無常。]

知道存在到不存在就是無常，或者知道無常特性的知識（anicca lakkhaṇa）。辨別無常的人，今生就會看見涅槃。你必須從開始看見無常，貫徹整個修行。你將在全身看見無常。

在那一刻，男人、女人和身體的形色都會消失。這是無常特性殺死邪見。如果在毗婆舍那修行期間死亡，你不會墮入惡道，因為它正在殺死邪見。

[透過這種方式的修行經驗，一個人永遠不會在輪迴之水中漂流和沉沒。它只是逆流向上前往涅槃。尊者強烈提醒弟子，逆流總是比順流困難。因此，在修行中要更加努力。

根力（indriya）只有透過修行才能發展和成熟。根力在三個階段發展。例如，普通信心（saddhā）、信根（saddhindriya）和信力（saddhā‐bala）（五根是：信、精進、念、定和慧）。

這裡尊者對想要見到未來彌勒佛並被他啟發的佛教徒發出了非常重要的警告。他說：佛陀只看見並幫助根力成熟的人。因此，修行許多善功德想要見到他是可能的。

但啟發是另一回事。即使沒有直接見到佛陀，透過修行，當根力成熟時，今生也能證悟涅槃。他說，在佛陀般涅槃之後，許多人在阿育王時代和古代錫蘭證悟了涅槃。]

佛陀問比丘們問題，沒有人能回答；所以他自己回答了。如果我們遵循它，我們將直接到達涅槃。通往涅槃的道路除了毗婆舍那之外沒有其他答案。因此，我們必須做出重大決定來遵循它。

我們需要問，有五蘊，我們應該觀照哪一個？有四組，但觀照其中一組。觀照一組可以到達涅槃。我將指導你們如何觀照並成為毗婆舍那。

有四種人，因此分為四組。有人來修行，不能立即讓他修行。如果給予不適合其特質的禪修對象，有可能嗎？即使有可能，也可能需要很長時間。如果他提前死亡，他將錯過機會。成為禪修老師並不容易。

區分特質後，給予指導。你必須問，在觀照中，如何看見才是正確的看見。如果一個法適合一個人的特質，正確的看見就會很快出現。在觀照感受時，你不是看見感受，而是看見它們的無常。在觀照心時，也不是看見心，而是看見它們的無常。

如果無常出現在你面前，那麼這個法就適合你的特質。這些事情需要在修行之前考慮。（尊者提到了舍利弗尊者的弟子，一位出家前的金匠的故事。這個故事顯示了禪修對象和特質類型之間聯繫的重要性。）

你們都比辟支佛的時代更好（當時沒有人能教導諦法，即使是辟支佛也不能。因此，我們比當時的人們更幸運）。因此，我請求你們不要懶惰。你們已經具備了品質。

重要的是不要懶惰。懶惰是瞋恚的本質，它會導致十二因緣的過程生起。如果你迅速辨別無常，這個對象就適合你。為什麼我說要看見無常？因為佛陀自己在《念住經》中提到了它。只有看見生滅（samudaya and vaya），它才會結束。

如果你仍然看見感受、心等等，即使不是完全錯誤，智也很低。它仍然不是毗婆舍那智（尊者的觀點是內觀智從看見無常開始）。

你必須看見它的消失。感受、心等等只是標籤。辨別無常的人正在前往涅槃的路上。觀照任何生起的事物，看見它的存在到不存在，今生就會證悟涅槃。這是佛陀在經文中所說的。如果你開始看見無常，就會繼續在全身看見它們。

如果你從那裡瞬間看見它們，又從這裡瞬間看見它們，只需追隨它們。我現在給你們方法。透過追隨全身，男人、女人、人、眾生都會消失，因為觀照的智慧殺死了邪見。這些是生滅的法組。智見殺死邪見。

沒有毗婆舍那的觀照，我們將三種感受視為我。透過毗婆舍那的觀照，我們將所有感受視為無常。帶著毗婆舍那的知識死亡，不墮入惡道，是因為沒有導致墮入惡道的邪見。邪見的活躍層面正在消失。

但邪見仍然潛伏在心中（anusaya）。沒關係。很明顯，辨別無常意味著某人有波羅蜜。隨著邪見的消滅，就成為須陀洹。你可以決定這是我的最後一生；不再在輪迴之海中沉沒或漂浮，而是成為逆流向上的人。為什麼？道支只會逆流向上。

但不要懶惰。逆流向上不像順流向下那麼容易。使你的根力成熟。只有透過更多的修行，它才會成熟。首先是普通信心。之後成為根和力（indriya and bala）。它透過更多的修行而發展。在看見涅槃時，它會變成力量。

如果你堅持修行，即使不去想它是否可能。只需更加努力。當根力成熟時，障礙就無法靠近。如果你的根力仍然不成熟，即使遇到佛陀，你也可能無法從痛苦中解脫。不成熟來自於懶惰和軟弱。

你可以決定，隨著根力的成熟，你將看見涅槃。佛陀和老師只給予指導。發展成熟是你自己的責任。

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修行者類型	煩惱（kilesa）程度	智慧（pa嚭ā）銳利度	修行難易	證悟速度	改善方法
① 修行困難、證悟遲緩者	多	弱	困難	遲緩	觀照煩惱的無常，培養五根
② 修行困難、證悟迅速者	多	強	困難	迅速	觀照煩惱的無常，堅定修行
③ 修行容易、證悟遲緩者	少	弱	容易	遲緩	增加精進心，持續觀照
④ 修行容易、證悟迅速者	少	強	容易	迅速	保持現狀，持續修行