Seeing Is Believing

眼見為實（見即是信）

Sayadaw Nyanabhasa

尊者 Nyanabhasa西亞多開示錄

Introduction

The following translations are instructional Dhamma talks on practice by three Burmese teachers. I do not know much about their personal lives. These Dhamma talks were offered to me by Upāsikā Daw Lay Thwe of New Zealand, including Dhamma talks by Mogok Sayadawgyi. Therefore, I am able to share the Dhamma with others.

I give the title to Sayadaw U Ñāṇabhāsa as “Seeing Is Believing,” because the talk is about the yogi’s experiences in practice. This is not meant in the worldly sense of viewpoint and experience. Seeing the Dhamma is seeing with a purified mind; such seeing will never deceive the yogi. With the ordinary five senses and an impure mind, however, seeing can deceive us. For example, when we see a hill from a distance, it may appear to be a mountain, but when we come closer, it turns out to be quite different.

In the same way, all worldlings have distortions (vipallāsa) because of defiled minds. Therefore, they perceive, see, and view the world (loka) with distortions, and their actions and behaviours become unskillful. With material development (so-called progress), human beings become more greedy and deluded. They seek the essence of life in the external world, pursuing gratifications of all kinds, but they will never find it. Instead, they become more and more discontented and confused.

They do not see the many dangers that gratification can bring to human societies because they do not understand sensual pleasures, material forms, and feelings, as explained in the Mahādukkhakkhandha Sutta (sutta no. 13) of the Majjhima Nikāya (MN. 13).

It was like a fish that only sees the bait and not the hook.

There was a conversation between a primitive cannibal and a modern man, as follows:

Modern man: You eat human flesh! It’s quite disgusting!
Cannibal: Oh! Wait a minute. We kill human beings for food, but why do you modern men kill humans without eating them? So you modern men are more disgusting!

(Some world leaders and politicians should reflect on this point.)

The general outline of Buddhist practice is to cultivate sīla (virtues), to overcome the five hindrances, and to develop the seven factors of enlightenment by establishing mindfulness (satipaṭṭhāna). Therefore, it is very important to know the nature of the five hindrances and the seven factors of enlightenment.

In the Bojjhaṅga Saṃyutta, the Buddha mentioned them. I will only mention their gist here.

The five hindrances are unskillful or unwholesome dhammas, so they defile the mind. They are makers of blindness, causing lack of vision and lack of knowledge, detrimental to wisdom, tending to vexation, and leading away from Nibbāna. (The seven factors of enlightenment are the opposite of this.)

The five hindrances are the corruptions of the mind. (The seven factors of enlightenment are non-corruptions.)

The nutriments for the hindrances are as follows:

For sensual desire, the sign of the beautiful, frequently giving unwise attention (ayoniso manasikāra) to it, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire.

For ill will, the sign of the repulsive (paṭigha) is the nutriment.

For sloth and torpor, these are discontent, lethargy, laziness, stretching, drowsiness after meals, and sluggishness of mind.

For restlessness and remorse, this is unsettledness of mind, and frequently giving unwise attention to it.

For doubt, there are things that are the basis for doubt, and frequently giving unwise attention to them.

With unwise attention (ayoniso manasikāra), the five hindrances arise; and with wise attention (yoniso manasikāra), the seven factors of enlightenment arise. According to the Buddha, someone who has not developed and cultivated the seven factors of enlightenment is called an unwise dull person. But one who has developed and cultivated them is called wise and alert.

Therefore, according to the Buddha’s standard, all worldlings are unwise and dull, while practising yogis and arahants are wise and alert people. This is also one of the reasons there are many problems and much suffering in societies and around the world.

G:

眼見為實 (Seeing Is Believing)

紐納巴薩尊者 (Sayadaw Nyanabhasa) 著

引言

以下譯文是三位緬甸禪師關於修行的指導開示。我對他們的生平了解不多，這些教法是由紐西蘭的優婆夷（女居士）杜蕾推（Upāsikā Daw Lay Thwe）提供給我的，其中也包含了莫哥禪師（Mogok Sayadawgyi）的開示。因此，我才有機會與大眾分享這些佛法。

我將紐納巴薩尊者（Sayadaw U Ñāṇabhāsa）的這篇開示題名為「眼見為實」，因為這場談話的主旨是關於禪修者在實踐中的體驗。這裡的「看見」並非世俗意義上的觀點或經驗，見法（Seeing the Dhamma）是以清淨心去觀察；這樣的「見」絕不會欺誑禪修者。 相反地，若以平常的五種感官及不淨的心去觀察，所見往往會蒙蔽我們。例如，當我們從遠處看一座小丘，它可能看起來像一座高山，但當我們走近時，卻發現完全不是那麼一回事。

同樣地，凡夫因內心的染污而存有「顛倒」（vipallāsa）。因此，他們以扭曲的方式去感知、觀察並看待這個世界（loka），其行為與舉止也隨之變得不善。隨著物質的開發（所謂的進步），人類變得更加貪婪與迷妄。他們在外部世界尋求生命的本質，追逐各種感官滿足，卻永遠無法如願。相反地，他們變得越來越不滿足且困惑。

他們看不見追逐享樂為人類社會帶來的種種危險，因為他們不了解感官之欲、物質色身以及感受的本質，這正如《中阿含經》第13經《苦蘊大經》（Mahādukkhakkhandha Sutta）中所解釋的那樣。

這就像一條魚，只看到了魚餌，卻看不見魚鉤。

這裡有一段關於原始食人族與現代人之間的對話： 現代人：「你們竟然吃人肉！這真是太令人作嘔了！」 食人族：「喔！等一下。我們是為了食物而殺人，但為什麼你們現代人殺了人卻不吃呢？所以你們現代人才是更令人作嘔的！」 （某些世界領袖與政治家應當對此點進行反思。）

佛教修行的總綱是透過建立正念（四念處），來培養「戒」（sīla）、克服「五蓋」，並發展「七覺支」。因此，了解五蓋與七覺支的本質至關重要。

在《相應部·覺支相應》中，佛陀曾提及這些內容，在此我僅簡述其要點： 五蓋是不善或不健康的法（dhammas），會染污心靈。它們是盲目的製造者，導致缺乏洞察力與知識，損害智慧，趨向煩惱，並導向遠離涅槃的路徑。（七覺支則與此完全相反。）

五蓋是心的腐敗（七覺支則是非腐敗）。 五蓋的滋養源（食）如下：

• 感官欲望（貪欲）： 對於「美色（淨相）」頻繁地給予非理作意（ayoniso manasikāra），是未生貪欲升起、已生貪欲增長擴張的資糧。

• 瞋恚： 對於「厭惡感（礙相）」的作意是其資糧。

• 惛沉與睡眠： 包含不滿、萎靡、懶惰、伸懶腰、飯後昏沉以及心的遲鈍。

• 掉舉與追悔： 這是指心的躁動不安，以及對其頻繁地給予非理作意。

• 疑： 對於易生疑慮的事物頻繁地給予非理作意。

透過非理作意，五蓋得以升起；而透過如理作意（yoniso manasikāra），七覺支得以升起。根據佛陀的說法，未曾發展與修習七覺支的人被稱為「無智愚鈍者」；而那些致力於發展與修習的人，則被稱為「具智警覺者」。

因此，按照佛陀的標準，所有的凡夫皆屬無智與愚鈍，而修行的禪修者與阿羅漢才是具智且警覺的人。這也是為何社會與世界各地存在著如此多問題與痛苦的原因之一。

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

見即是信

薩亞多・烏・Ñāṇabhāsa

前言

以下譯文為三位緬甸禪師所開示之修行指導性法談。我對他們的個人生平所知不多。這些法談由紐西蘭的優婆夷（Upāsikā）Daw Lay Thwe 提供給我，其中亦包括 Mogok Sayadawgyi 的法談。因此，我得以將此法與他人分享。

我將薩亞多・烏・Ñāṇabhāsa 的開示命名為「見即是信」，是因為此講述關於修行者（瑜伽行者，yogi）在實修中的體驗。然而，這並非指世俗層面的觀點或經驗。見法（Dhamma），乃是以清淨之心去見；這樣的「見」不會欺騙修行者。然而，若依賴凡常的五根與不清淨之心，所見則可能誤導我們。例如，遠望一座丘陵，可能誤以為是高山，但當走近時，卻發現與原先所見大相逕庭。

同樣地，一切凡夫（worldlings）由於心被煩惱染污，皆具顛倒（vipallāsa）。因此，他們對世間（loka）的感知、觀看與見解，皆帶有扭曲，其行為與作為亦因此趨於不善。隨著物質發展（所謂的「進步」），人類反而愈加貪婪與愚癡。他們在外在世界中尋求生命的本質，追逐各種感官滿足，卻終究無法獲得真正的滿足，反而愈加不安與迷惘。

由於不了解如《中部・大苦蘊經》（Mahādukkhakkhandha Sutta，MN 13）所闡述之感官欲樂、色法與受的本質，他們無法看見享樂對人類社會所帶來的諸多危險。

這就如同魚只看到餌，卻看不到鉤。

曾有一段原始食人族與現代人之間的對話，如下：

現代人：你們吃人肉！真令人作嘔！

食人族：等等，我們是為了食物而殺人；那麼你們現代人為何殺人卻不食用？如此看來，你們反而更令人作嘔！

（某些世界領袖與政治人物，或許應當反思此點。）

佛法修行的一般綱要，是培養戒（sīla），克服五蓋（pañca nīvaraṇa），並透過建立四念處（satipaṭṭhāna）來開發七覺支（bojjhaṅga）。因此，了解五蓋與七覺支的本質，極為重要。

佛陀在《覺支相應》（Bojjhaṅga Saṃyutta）中曾加以說明。此處僅簡述其要義。

五蓋屬於不善法（akusala dhamma），會染污心。它們使人盲目，導致無見與無知，損害智慧，引生煩惱，並使人遠離涅槃（Nibbāna）。（七覺支則與此相反。）

五蓋是心的污染（corruptions）；而七覺支則為非污染。

五蓋的滋養條件如下：

• 欲貪（kāmacchanda）：對「可愛相」（美的表相）反覆作不如理作意（ayoniso manasikāra），即是尚未生起之欲貪生起的滋養，亦是已生欲貪增長與擴展的滋養。

• 瞋恚（vyāpāda）：對「可厭相」（paṭigha）的取相，是其滋養。

• 昏沉與睡眠（thīna-middha）：包括不滿、怠惰、懶散、伸懶腰、飯後昏沉與心的遲鈍。

• 掉舉與惡作（uddhacca-kukkucca）：心的不安定，以及對其反覆作不如理作意。

• 疑（vicikicchā）：對可引生疑惑之事反覆作不如理作意。

由不如理作意（ayoniso manasikāra），五蓋生起；由如理作意（yoniso manasikāra），七覺支生起。依佛陀所言，未曾培養與修習七覺支者，被稱為愚鈍不智之人；而已培養與修習者，則稱為具智慧且警覺之人。

因此，依佛陀的標準而言，一切凡夫皆為愚鈍不智之人；而修行中的瑜伽行者與阿羅漢，則為具智慧且警覺之人。這亦是世間與社會中充滿問題與苦難的原因之一。

In Singapore, Sayadaw U Uttama (Sagaing) gave a Dhamma talk on “The Exhortation of Buddhas and the Power of Mindfulness.” The exhortation of the Buddhas is found in the Dhammapada, verses 183–185.

Verse 183:

Not doing any evil,
the performance

of what is skillful,
the cleansing

of one’s own mind—
this is the teaching of the Awakened.

Verse 183 has three factors: not doing any evil (unskillfulness, unwholesomeness), the doing of what is skillful (wholesomeness), and the cleansing of one’s own mind. We can combine all the Buddha’s teachings into these three factors. Therefore, it can be said to be the heart of the teaching.

Like paṭiccasamuppāda, one of the fundamental right views of the Buddha is the law of kamma; without it, we cannot understand and appreciate the whole Dhamma.

Why does the Buddha ask humans not to do any evil (unskillful, unwholesome), to perform what is skillful (wholesome), and to cleanse one’s own mind?

The Buddha wants humans to be free from suffering, to have happiness, and to make the mind powerful and capable of developing wisdom. All worldlings have latent defilements in their minds, which can give rise to problems and suffering when the causes are present.

There are three kinds of actions (kamma): mental, verbal, and bodily actions. Therefore, unwholesome thinking leads to unwholesome verbal and bodily actions, which give rise to the results of suffering. In the same way, wholesomeness gives rise to the results of happiness.

Another important teaching of the Buddha is the power of mindfulness, which can prevent unwholesomeness from arising. Mindfulness also develops wholesome dhammas and purifies the mind. Therefore, sati can perform the duties of not doing evil, doing good, and cleansing the mind.

The Buddha taught that the five hindrances are a heap of the unwholesome, and the four satipaṭṭhānas are a heap of the wholesome. In some places, he also said that the establishment of the four satipaṭṭhānas develops the thirty-seven wings of enlightenment.

So here we see the importance of mindfulness, which is equivalent to appamāda—ever mindful in doing meritorious deeds.

Therefore, we cannot find true happiness, peace, or essence in the external world, which only leads to suffering and never ends.

Tipiṭakadhara Yaw Sayadaw explains the essence of the last words of the Buddha in two verses:

“Vayadhammā saṅkhārā,
Appamādena sampādetha.”

“Conditioned things are subject to decay;
Strive on with heedfulness.”

Vayadhammā saṅkhārā shows the nature of impermanence that causes beings great fear.

Appamāda dhamma expresses the essence of life.

諸佛的教誡與正念的力量

薩迦實諦烏烏德瑪尊者 (Sayadaw U Uttama, Sagaing) 講述

在新加坡，薩迦實諦烏烏德瑪尊者曾發表一場主題為「諸佛的教誡與正念的力量」的佛法開示。諸佛的教誡記載於《法句經》第183至185偈中。其中第183偈云：

諸惡莫作， 眾善奉行， 自淨其意， 是諸佛教。

第183偈包含三個要素：不造作任何惡業（不善、不健全）、行持善業（健全），以及淨化自己的內心。我們可以將佛陀所有的教法歸納為這三個要素，因此，這可說是佛法的核心（心法）。

如同「緣起法」（Paṭiccasamuppāda），佛陀最根本的正見之一便是「業果法則（kamma）」。若無此觀念，我們便無法理解並領會完整的佛法。

為什麼佛陀要求人類莫作惡、應行善並淨化內心呢？

這是因為佛陀希望人類能脫離苦海、獲得快樂，並使心變得強大、有能力開發智慧。所有凡夫的內心中都藏有潛伏的煩惱（隨眠），一旦因緣成熟，這些煩惱就會引發種種問題與痛苦。

業（Kamma）分為三種：意業、口業與身業。 因此，不善的思維會導致不善的言語與身體行為，進而產生痛苦的果報。同理，善業則會帶來快樂的果報。

佛陀另一個重要的教法是「正念（Mindfulness）」的力量，它能防止不善法的升起。正念亦能長養善法並淨化內心。因此，「念」（Sati）能同時達成「諸惡莫作、眾善奉行、自淨其意」這三項職責。

佛陀曾教導：「五蓋」是「不善之聚」（惡行之堆），而「四念處（Satipaṭṭhāna）」則是「善之聚」（善行之堆）。在某些經文中，佛陀也提到，建立四念處即是開發「三十七道品（Wings of Enlightenment）」。

於此，我們看見了正念的重要性，這等同於**「不放逸（Appamāda）」**——即始終保持覺知，精進修持功德。

因此，我們無法在外部世界找到真正的快樂、平靜或生命的本質，外求只會導致無止盡的痛苦。

三藏持者「優禪師（Yaw Sayadaw）」曾以兩句經文來解釋佛陀最後遺言的精髓：

「Vayadhammā saṅkhārā, Appamādena sampādetha.」

「諸行皆是磨滅法， 應當不放逸而成就。」

「諸行皆是磨滅法（Vayadhammā saṅkhārā）」揭示了讓眾生深感恐懼的「無常」本質；而「不放逸法（Appamāda dhamma）」則彰顯了生命的真正價值與精髓。

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

在新加坡，薩亞多・烏・烏達瑪（Sagaing）曾開示一場題為「諸佛教誡與正念之力」的法談。所謂「諸佛教誡」，可見於《法句經》第183–185偈。

第183偈：

諸惡莫作，
眾善奉行，
自淨其意——
是諸覺者之教。

第183偈包含三個要素：不作諸惡（不善、不淨）、行諸善（善、清淨），以及淨化自心。我們可以將佛陀的一切教法，總攝於這三項之中。因此，此偈可說是佛法的核心。

如同緣起（paṭiccasamuppāda）一般，業（kamma）之法則亦是佛陀根本正見之一；若缺乏此見，便無法真正理解與體會整體佛法。

為何佛陀教導人們不作惡、行善並淨化自心？

佛陀希望人類能離苦得樂，使心具足力量，並能開展智慧。一切凡夫的心中皆潛藏著隨眠煩惱（latent defilements），當因緣具足時，便會引生種種問題與苦。

業（kamma）可分為三類：意業、語業與身業。因此，不善的心念會導致不善的語言與行為，進而招感苦果；同樣地，善法則招感樂果。

佛陀另一項極為重要的教導，是正念（sati）的力量。正念能防止不善法的生起，同時培養善法並淨化心。因此，正念能夠承擔「不作惡、行善、淨心」三者的功能。

佛陀曾說：五蓋（pañca nīvaraṇa）是不善法的積聚，而四念處（satipaṭṭhāna）則是善法的積聚。在其他經文中，佛陀亦指出，建立四念處能開展三十七道品（菩提分法）。

由此可見，正念的重要性極高，其本質等同於不放逸（appamāda）——即持續保持覺照，精勤於善行與功德。

因此，我們無法在外在世界中找到真正的快樂、安寧或生命的本質；外境只會導向苦，且永無止息。

持三藏者（Tipiṭakadhara）姚薩亞多（Yaw Sayadaw）以兩句偈頌闡述佛陀臨終教誡的核心：

Vayadhammā saṅkhārā,
Appamādena sampādetha.

「諸行無常，終歸壞滅；
當以不放逸而精進成就。」

「Vayadhammā saṅkhārā」顯示一切行法之無常本質，此特性使眾生生起深重的怖畏。

而「appamāda 法」則揭示了生命的核心要義。

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Seeing Is Believing

Dhamma Talks by Sayadaw U Ñāṇobāsa

Talk 1: On Meditation

Close your eyes. These are pasāda, kammic eyes—made by kammic results, that is, sensitive matter (pasāda-rūpa). Except for physical form, they cannot see anything. They cannot know or contemplate mind and body, nor can they contemplate cause and effect. They cannot discern the characteristics of arising and falling, the knowledge of disenchantment in all formations (nibbidā-ñāṇa), nor the ending of formations and the Path Knowledge. They can see only with the knowledge eye.

The knowledge eye will open by closing the kammic eyes.

At the beginning of sitting, one is unable to discern arising and falling because there is not yet samādhi. Therefore, according to the purification of mind (citta-visuddhi), establish samādhi by noting the in-breath and out-breath.

Pay attention at the entrance of the nostrils, but not at the tip. When breathing in, the air goes inside by touching the entrance of the nose; when breathing out, it goes out by touching the entrance of the nose. Note them as “going in” and “going out” until the mind calms down.

When samādhi is established, it will possess the three factors of samādhi (samādhi-magga), namely sati, viriya, and samādhi.

After that, contemplate the characteristics of the objects. This will become clear by noting the touching of the in-breath and out-breath. By training to know or discern the non-existence of the air after it goes in and out through the nostrils, one sees that all of them vanish at the touching point after the in-breath and out-breath.

You will then discern the arising and falling of them. This is done by using the in-breath and out-breath from the beginning to the end, which then become the primary object (mūla-kammaṭṭhāna).

If one is only able to note the in-breath and out-breath, but is unable to contemplate the arising phenomena when moving around and doing things—whatever arises from the eyes, ears, nose, tongue, body, and mind (that is, the six sense doors)—then defilements will enter the mind, and the practice will take a longer time. Therefore, I will explain the practice taught by Sāriputta and Mogok Sayadaw, which will help to further develop the practice.

“Kāyaṃ imaṃ sammasatha, parijāṇātha punappunaṃ;
Kāye sabhāvaṃ disvāna, dukkhassantaṃ karissatha.”

“Imaṃ kāyaṃ” refers to the present sitting aggregate of the body (that is, the khandha). At the time of moving, it is the moving khandha; at the time of sleep or lying down, it is the lying-down khandha, and so on. Sammasatha means observing with knowledge (ñāṇa).

This meditation is taught by Sāriputta and supported by the Buddha. According to the texts, it relates to the five khandhas. In daily life, this is experienced as the eyes, ears, nose, tongue, body, and mind (at the heart area). These are called the six sense bases and are also known as the extension of the rounds of existence (saṃsāra).

(We should read or listen to the Buddha’s teachings attentively, because through contemplation we can understand their profundity and essence.) This body aggregate is fixed with six clear, mirror-like doors.

If you see physical form with the eyes, contemplate it as seeing-consciousness. After its seeing, it passes away. You have to watch and observe it at the place where it arises. Mogok Sayadaw said that if you do not discern it, then you did not truly watch and observe it.

In the Dhamma teaching of Venerable Nāgasena to King Milinda, it is compared to a tiger hiding behind a bush: when prey comes, it jumps on the prey (for example, a deer). If the tiger chases its prey but cannot catch it, it fails. In the same way, the six sense doors are the places where the “prey” comes—representing the arising and passing away of phenomena.

眼見為實：紐納巴薩尊者開示錄

禪修第一講：論禪修

請閉上你的雙眼。這雙肉眼是「淨色」（pasāda），是由業力果報所產生的「業報眼」——也就是敏感的物質（淨色法，pasāda-rūpa）。除了物質的色相外，它們看不見任何東西；它們無法了知或觀照名色（身心），也無法觀照因果。它們不能辨識生滅的特徵、對一切行法生起厭離的智慧（厭離隨觀智，nibbidā-ñāṇa），亦無法見證行法的滅盡與道智。唯有透過「智慧之眼」，才能真正看見。

當你閉上業報眼時，智慧之眼便會開啟。

在坐禪之初，由於尚未建立「定」（samādhi），禪修者無法辨識生滅。因此，根據「心清淨」（citta-visuddhi）的步驟，應透過觀察入出息來建立定力。

將注意力集中在鼻孔的入口處，而非鼻尖。吸氣時，空氣觸碰鼻孔入口進入；呼氣時，空氣觸碰鼻孔入口出去。標記它們為「入」與「出」，直到內心平靜下來。

當定力建立後，它將具備「定道」（samādhi-magga）的三個要素，即：念（sati）、精進（viriya）與定（samādhi）。

之後，觀照對象的特徵。透過觀察入出息的「觸點」，這點會變得清晰。藉由訓練去了知或辨識空氣在進出鼻孔後的「不存在」，禪修者會發現，所有現象在入出息後的觸點上隨即滅盡。

接著，你將能辨識它們的生與滅。這是透過始終如一地利用入出息作為「根本業處」（mūla-kammaṭṭhāna，主修對象）來達成的。

如果一個人只能觀察入出息，卻無法在走動或做事時觀照升起的現象——即從眼、耳、鼻、舌、身、意（六根門）所升起的一切——那麼煩惱就會乘虛而入，修行所需的時間也會變長。因此，我將解釋舍利弗尊者（Sāriputta）與莫哥禪師（Mogok Sayadaw）所教導的方法，這有助於進一步深化修行：

「Kāyaṃ imaṃ sammasatha, parijāṇātha punappunaṃ; Kāye sabhāvaṃ disvāna, dukkhassantaṃ karissatha.」

「應當審察此身，一再地遍知它； 見到色身的本質後，你將能滅盡痛苦。」

「此身（Imaṃ kāyaṃ）」指的是當下坐著的身蘊（即五蘊）。移動時，它是移動的五蘊；睡眠或躺下時，它是躺下的五蘊，依此類推。「審察（Sammasatha）」意指以智慧（ñāṇa）來觀察。

這套禪修法由舍利弗尊者所教導並得到佛陀的支持。根據經典，它與五蘊相關。在日常生活中，這體驗為眼、耳、鼻、舌、身、意（位於心所依處），這些被稱為「六處」，也被稱為「輪迴（saṃsāra）的延伸」。

（我們應當專注地閱讀或聆聽佛陀的教法，因為透過觀照，我們能理解其深奧與本質。）這具色身（五蘊）固定裝設了六個像鏡子一樣清晰的門。

如果你用眼睛看到色塵，應觀照它為「見隨觀」（seeing-consciousness）。在「見」發生後，它隨即滅去。你必須在它升起的地方守候並觀察它。莫哥禪師說過，如果你沒有辨識出它的滅去，那你就不是真正的在守候與觀察。

在先賢那先比丘（Nāgasena）對彌蘭王（King Milinda）的教導中，曾將此比喻為躲在灌木叢後的猛虎：當獵物（如鹿）出現時，它便撲向獵物。如果老虎追逐獵物卻抓不住，它就失敗了。同樣地，六根門就是「獵物」出現的地方——象徵著現象的生起與滅去。

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見即是信

薩亞多・烏・Ñāṇobhāsa 法談

第一講：關於禪修

閉上你的眼睛。這些是「淨色」（pasāda），亦即由業所造的眼——業果所成之敏感物質（pasāda-rūpa）。除了色法之外，它們無法見到任何事物；它們無法了知或觀照名與色，也無法觀照因與果。它們不能辨識生滅之特相，不能生起對一切行法的厭離智（nibbidā-ñāṇa），也無法證得行的止息與道智。真正能見的是「智慧之眼」。

當業生之眼閉合時，智慧之眼方能開啟。

在開始打坐之初，由於尚未具備定（samādhi），行者無法辨識生與滅。因此，依據心清淨（citta-visuddhi）的次第，應先透過觀察入息與出息來建立定。

注意力應放在鼻孔入口處，而非鼻尖。吸氣時，空氣觸及鼻孔入口而進入；呼氣時，亦觸及該處而流出。持續以「入」、「出」作標記，直到心安定下來。

當定建立之後，將具備定的三個要素（samādhi-magga）：正念（sati）、精進（viriya）與定（samādhi）。

隨後，應觀照所緣的特相。透過標記入息與出息在接觸點的觸感，這一點將逐漸明顯。藉由訓練觀察氣息進出鼻孔之後即不存在的事實，便能看見一切在入出息之後，於接觸點處皆已消失。

如此，你將辨識其生起與滅去。這是以入息與出息作為從始至終的觀照對象，並以之為根本業處（mūla-kammaṭṭhāna）。

若僅能標記入息與出息，卻無法在行住坐臥與日常活動中，觀照從眼、耳、鼻、舌、身、意（即六根門）所生起的現象，則煩惱仍會滲入心中，使修行進展緩慢。因此，我將說明由舍利弗（Sāriputta）與 Mogok Sayadaw 所教導的修行方法，以助於進一步深化修行。

“Kāyaṃ imaṃ sammasatha, parijāṇātha punappunaṃ;
Kāye sabhāvaṃ disvāna, dukkhassantaṃ karissatha.”

「此身（imaṃ kāyaṃ）」指的是當下坐著的身體聚合（即五蘊，khandha）。在行動時，即為行動中的蘊；在睡眠或躺臥時，即為臥姿之蘊，依此類推。「sammasatha」意指以智慧（ñāṇa）加以觀照。

此一禪修法門由舍利弗所教，並為佛陀所認可。依據經典，此修法與五蘊相關。在日常生活中，則體現為眼、耳、鼻、舌、身、意（心所依處）。這些稱為六根處，亦被視為輪迴（saṃsāra）延續的展現。

（我們應當專注閱讀與聆聽佛陀的教法，因為透過觀照，方能理解其深義與精髓。）

此身蘊具備六個清明如鏡的門戶。

當以眼見色時，應觀之為「見識」（seeing-consciousness）。見的當下即已滅去。你必須在其生起之處加以觀察與覺知。Mogok Sayadaw 曾說：若無法辨識其生滅，即表示尚未真正觀察。

在尊者那先（Nāgasena）對彌蘭陀王（Milinda）所說的法中，有一譬喻：如猛虎潛伏於草叢之後，當獵物（例如鹿）出現時，便撲向牠。若猛虎追逐卻無法捕捉獵物，即為失敗。同樣地，六根門即是「獵物」出現之處——象徵諸法的生起與滅去。

Whatever arises due to causes, watch and catch it. Just observe it when it arises as arising, and when it vanishes as vanishing.

Therefore, the task of insight practice is the task of observing, that is, the contemplation of impermanence. It is the task of watching one’s own death. Watching other people’s death is samatha. One’s seeing-consciousness, hearing-consciousness, and so on—these are one’s own death. You can see them only while you are still alive; when you die, you will not see them.

Therefore, you must have good sati, with good health, while still alive, in order to discern them.

Parijāṇātha punappunaṃ means watching and contemplating again and again. This repeated contemplation is one of the important factors for development.

During the period of sitting, most phenomena arise at the body and mind. Sounds arise at the ear; smells arise at the nose. Sometimes you have to contemplate them in order to discern the arising and falling of phenomena again and again. Insight (vipassanā) means bhāvitā-bahulīkata—development through repeated and frequent contemplation.

Only through such repeated observation will the obsessional defilements (pariyuṭṭhāna kilesa) not arise, and the latent defilements (anusaya kilesa) gradually become thinner and thinner, and eventually be cut off. Our defilements are very thick. These kilesa have been with us for many lifetimes, and even in this present life they remain strong. Many defilements arise from family duties and responsibilities.

During the contemplation of impermanence, one must actually discern phenomena and contemplate them as arising and falling. You cannot merely recite them without seeing them. Only by discerning them with one’s own knowledge do they become visible here and now—sandiṭṭhiko.

What, then, is the benefit of contemplating again and again?

Kāye sabhāvaṃ disvāna—this becomes clear discernment and knowledge of the impermanent nature of the bodily khandha. After some time, the shape and form of the body disappear; only the nature of arising and passing away is seen, and the shape and form vanish. Through one’s own knowledge, only the intrinsic nature appears.

Wrong view (diṭṭhi) falls away through contemplation. If you discern a great deal of inconstancy (anicca), you become a cūḷa-sotāpanna. You will not fall into the dangers of woeful existence (apāya) for one or two lives. If you continue the practice, it will close the doors to woeful existences—such as hell, the animal realm, and the hungry shades.

Mogok Sayadaw gave an example for this. If you hold a cup of water and tilt it slightly up and down, then straighten it again, and repeat this again and again, your attention is only on the tilting and straightening phenomena, and you are no longer aware of the water in the cup. In the same way, when the mind stays attentive to inconstancy, it is no longer aware of the body; it sees only arising and passing away. This is called kāye sabhāvaṃ disvāna.

What is the benefit of seeing in this way many times? It knows and discerns the truth of dukkha.

This discerning knowledge is the truth of the Path. The non-arising of kilesa is the truth of the cause. If one continues contemplation, it leads to disenchantment with anicca, followed by dispassion and non-clinging. At last, with the cessation of impermanence, Nibbāna arises.

The task of the yogi is to contemplate impermanence without fail. The development of knowledge depends on repeated contemplation. Dukkhassantaṃ karissathā means that one will realize, with knowledge, the ending of dukkha, which is Nibbāna.

無論何種現象因緣而生，都要守候並捕捉它。當它升起時，僅觀察其「生」；當它消失時，僅觀察其「滅」。

因此，內觀（Vipassanā，毗婆舍那）修習的任務就是「觀察」，也就是對無常的隨觀。這是一項觀察「自身之死」的任務。觀察他人的死亡僅屬於「止」（Samatha，奢摩他）；而觀察自己的見隨觀、聞隨觀等生滅，才是觀察自己的死亡。

你只能在活著的時候見證這些；當你真正死亡時，便無法再觀察了。因此，你必須趁著還活著且身體健康時，保有良好的「念」（Sati），以便辨識它們。

「Parijāṇātha punappunaṃ」意指一次又一次地觀察與隨觀。 這種重複性的隨觀，是修行進步最重要的因素之一。

在坐禪期間，大多數現象升起於身與心。聲音升起於耳，氣味升起於鼻。有時你必須觀照它們，以便一次又一次地辨識現象的生與滅。內觀（Vipassanā）的本義即是「修習與多修」（bhāvitā-bahulīkata）——透過重複且頻繁的隨觀來發展智慧。

唯有透過這種重複的觀察，「纏煩惱」（pariyuṭṭhāna kilesa，表現出來的煩惱）才不會升起，而「隨眠煩惱」（anusaya kilesa，潛伏的煩惱）也會逐漸變薄，最終被斷除。我們的煩惱非常深厚，這些「結」（kilesa）已伴隨我們許多輪迴，甚至在這一生依然強大。許多煩惱皆源於家庭責任與負擔。

在隨觀無常時，必須實地辨識現象並觀照其生滅。你不能只是口頭誦念而不去實見。 唯有透過自己的智慧去辨識，它們才會變得「現見」（sandiṭṭhiko，即此時此刻可見）。

那麼，一次又一次隨觀的好處是什麼？ 「Kāye sabhāvaṃ disvāna」——這將演變為對「身蘊」無常本質的清晰辨識與了知。 一段時間後，身體的外形與輪廓會消失；唯有生滅的本質被看見，形體隨之隱沒。透過自身的智慧，唯有「自性（內在性質）」會顯現。

透過隨觀，**邪見（diṭṭhi）**將會脫落。如果你能辨識大量的「無常」（anicca），你將成為一名「小須陀洹」（cūḷa-sotāpanna）。在一兩世之內，你將不會墮入惡道（apāya）。若能持續修習，它將關閉通往地獄、畜生與餓鬼等惡道的大門。

莫哥禪師曾對此舉過一個例子：如果你手持一杯水，輕輕地上下傾斜，然後再次放平，並不斷重複這個動作。你的注意力最終只會在「傾斜」與「放平」的現象上，而不再意識到杯中的水。同理，當心專注於無常（變異）時，便不再意識到「身體」的外相，而只見到生與滅。這就稱為「見色身之本質（kāye sabhāvaṃ disvāna）」。

多次這樣觀察的好處是什麼？它能了知並辨識**「苦諦」**（Truth of Dukkha）。 這種辨識的智慧便是「道諦」。煩惱的不升起即是「集諦」。若能持續隨觀，將導向對無常的厭離，隨之而來的是離欲與不執著。最終，隨著無常（行法）的熄滅，涅槃升起。

禪修者的任務就是不間斷地隨觀無常。智慧的發展取決於重複的隨觀。**「Dukkhassantaṃ karissathā」**意指一個人將透過智慧實證痛苦的終結，那便是涅槃。

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凡由因緣所生起者，皆應加以觀察並「捕捉」之。當其生起時，如實觀其為生；當其滅去時，如實觀其為滅。

因此，內觀修行（vipassanā）的工作，即是觀察的工作，也就是觀照無常（anicca）。這同時也是觀察自身死亡的工作。觀察他人的死亡，屬於止禪（samatha）；而對於自己的見識、聞識等之生滅，則是觀察自身之「死亡」。這些現象，唯有在你尚存於世時方能觀見；一旦死亡，便無從觀見。

因此，在仍然活著之時，必須具備良好的正念（sati）與良好的身心狀態，方能如實辨識這些現象。

「Parijāṇātha punappunaṃ」意指一再地觀察與觀照。這種反覆的觀照，是修行發展中極為重要的因素之一。

在靜坐期間，多數現象生起於身與心之中。聲音生於耳，氣味生於鼻。有時必須對這些現象加以觀照，反覆辨識其生與滅。內觀（vipassanā）意即「bhāvitā-bahulīkata」——透過反覆且頻繁的觀照而發展。

唯有藉由這樣反覆的觀察，現行煩惱（pariyuṭṭhāna kilesa）才不會生起，而隨眠煩惱（anusaya kilesa）則會逐漸變得愈來愈薄，最終被斷除。我們的煩惱極為深重，這些煩惱已伴隨我們經歷無數生命，即使在今生亦依然強烈。許多煩惱亦源自家庭責任與生活負擔。

在觀照無常時，必須真實地辨識現象，並觀其為生與滅。不可僅以口誦代替觀見；唯有透過自身的智慧（ñāṇa）如實了知，現象才會在當下現前——此即「當下可見」（sandiṭṭhiko）。

那麼，反覆觀照的利益何在？

「Kāye sabhāvaṃ disvāna」意指：對身蘊（khandha）之無常本質，生起清晰的辨識與智慧。經過一段時間後，身體的形狀與相貌會消失，所見唯有生滅的性質；形色不再顯現。透過自身的智慧，所呈現的唯是法的自性（sabhāva）。

邪見（diṭṭhi）會因觀照而逐漸脫落。若能大量辨識無常（anicca），便成為「小須陀洹」（cūḷa-sotāpanna），於一至二生之中不會墮入惡趣（apāya）。若持續修行，則能關閉通往惡趣之門——如地獄、畜生道與餓鬼道。

Mogok Sayadaw 曾舉一譬喻：若手持一杯水，反覆輕輕傾斜再扶正，一再重複，你的注意力只會放在「傾斜」與「復正」的現象上，而不再注意杯中的水。同樣地，當心專注於無常時，便不再覺知身體，只見生與滅。這即稱為「kāye sabhāvaṃ disvāna」。

如此多次如是觀見，有何利益？即是了知並辨識苦（dukkha）之真實。

此種辨識之智，即為道諦；煩惱不再生起，即為集諦的止息。若持續觀照，將導向對無常的厭離（nibbidā），繼而生起離欲與不執取。最終，隨著無常的止息，涅槃（Nibbāna）現前。

修行者（yogi）的任務，即是不間斷地觀照無常。智慧的開展，有賴於反覆的觀照。

「Dukkhassantaṃ karissatha」意指：將以智慧親證苦的止息——即涅槃。

Talk 2: Realization and Proper Attention

According to Mogok Sayadaw, a teacher should not teach a new yogi the contemplation of inconstancy (anicca) at the very beginning. Instead, the teacher should first teach the yogi the correct way of contemplation.

Only with proper attention (yoniso manasikāra) will the discernment of anicca be correct. Even if one discerns anicca with improper or unwise attention, that discernment is unable to lead to the realization of Dhamma.

An example is Venerable Channa. He practised on his own without anyone’s help. Although he saw anicca, he did not know what he should rely on, nor did he know where to take refuge. Later, he began searching for refuge.

At that time, he was already over eighty years old. Other monks tried to help him through teachings, but without success. He then remembered Venerable Ānanda, who was staying at Kosambī, and went there for help. Ānanda questioned him about his practice and understood that he held wrong view and was clinging to the self.

Venerable Ānanda then gave him the teaching that the Buddha had taught to the monk Kaccānagotta. First, Venerable Channa had to dispel wrong view through intellectual understanding—ñāta-pariññā. Therefore, the first requirement is proper attention; the second is contemplation of inconstancy. After that, a suitable teaching was selected for him. Eventually, Venerable Channa became an arahant.

Note:
[For Venerable Channa’s practice, see Khandhasaṃyutta, Sutta No. 82 (Channa).

For the teaching given to Venerable Kaccānagotta, see Nidānasaṃyutta, Sutta No. 15 (Kaccānagotta).

Another important sutta concerning wrong view and doubt is the Mahāpuṇṇama Sutta, Sutta No. 109, Majjhima Nikāya.

From these texts, we can see that dangers and problems arise from wrong view and doubt—not only in the canonical texts, but also in modern times. We can discern their results in yogis’ experiences, as well as in the destruction and suffering found in societies up to international levels, its worst results are woeful births.]

Therefore, proper, wise, and right attention is of primary importance. Eyes exist, but seeing-consciousness does not exist by itself; it is a phenomenon that does not exist independently. In the same way, hearing, smelling, tasting, body-consciousness, and thinking or planning minds do not exist by themselves.

The sense doors, or the internal six sense bases (āyatana), exist in the body (as explained in section two of the Dependent Arising cycle). With the six base elements, the external object elements, and the six elements of consciousness, phenomena arise.

The base elements are subject to aging, sickness, and death (as aggregates, khandha), and there is no need to contemplate them as permanent, including external objects. Instead, you must contemplate the arising of seeing-consciousness and hearing-consciousness at the moment they arise—through the contact of the base element and the object element.

The physical consciousness of pleasant or unpleasant sensation is related to materiality (rūpa), such as hardness, tightness, motion, pressure, and so forth (the earth and air elements, etc.).

You must observe the anicca aggregate that is now appearing through the Dependent Arising process. In this aggregate, there is no essence. The physical body must grow old, become sick, and die—where, then, is its essence? This is the truth of dukkha.

The arising of seeing-consciousness, hearing-consciousness, and other consciousnesses is also impermanent (anicca) and unsatisfactory (dukkha sacca). Where is their essence? There is nothing reliable that exists; all phenomena are truly non-self.

Let us observe arising phenomena. They do not exist before they arise. Taking them as arising from external sources is wrong view. If one believes that they exist before arising, this becomes eternalist wrong view (sassata-diṭṭhi). If one believes that they appear by themselves, without conditions, this becomes causeless wrong view (ahetuka-diṭṭhi or uccheda-diṭṭhi). They do not arise without causes.

Taking these phenomena as “I,” “mine,” or as entities is the wrong view of personality belief (sakkāya-diṭṭhi). Therefore, I will explain the proper attention needed for seeing-consciousness, hearing-consciousness, etc.

禪修第二講：實證與如理作意

根據莫哥禪師（Mogok Sayadaw）的觀點，指導者不應在最開始就教導新學禪修者觀察「無常」（anicca）。相反地，指導者應先教導禪修者「正確的觀察方式」。

唯有具備如理作意（或稱：正確的注意，yoniso manasikāra），對無常的辨識才會正確。即便一個人透過「非理作意」（錯誤的注意）辨識了無常，那樣的辨識也無法導向法的實證。

一個典型的例子是闡陀尊者（Venerable Channa）。他曾在無人協助下獨自修習，雖然他見到了無常，卻不知道該依止什麼，也找不到歸宿。後來，他開始尋求皈依。

當時他已年逾八十。其他比丘曾試圖教導他，卻沒有成功。後來他想起當時住在憍賞彌（Kosambī）的阿難尊者（Venerable Ānanda），便前往求助。阿難尊者詢問了他的修行情況，意識到他仍持有「邪見」並執著於「自我」。

於是，阿難尊者為他開示了佛陀曾對迦旃延氏（Kaccānagotta）比丘所說的教法。首先，闡陀尊者必須透過智解——知遍知（ñāta-pariññā），來消除邪見。因此，修行的第一個要求是「如理作意」，第二個才是「隨觀無常」。在為他選擇了合適的教法後，闡陀尊者最終成就了阿羅漢果。

註：

• 關於闡陀尊者的修行，見《相應部·蘊相應》第82經。

• 關於迦旃延氏的教法，見《相應部·因緣相應》第15經。

• 另一部關於邪見與懷疑的重要經文是《中尼柯耶》第109經《滿月大經》。

從這些經典中我們可以看到，危險與問題皆源於邪見與懷疑——這不僅存在於經典，也存在於現代。我們可以在禪修者的經驗中辨識出其結果，也能在從社會到國際層面的破壞與痛苦中看見其影響；其最嚴重的果報則是墮入惡道。

因此，如理、睿智且正確的作意具有首要的重要性。眼睛存在，但「見隨觀」（視覺意識）並非獨立存在，它是一個非獨立存在的現象。同理，聽覺、嗅覺、味覺、身覺以及思考或計劃的心，都不是獨立存在的。

六根門，或稱內六處（āyatana），存在於身體之中（如「緣起法」環節的第二部分所述）。透過根元素、境元素（外部對象）與識元素這三者的結合，現象才會升起。

這些根元素（作為五蘊）皆會經歷老、病、死，因此無需將其觀照為恆常，外部對象亦然。相反地，你必須在「見隨觀」與「聞隨觀」升起的當下，觀照它們是如何透過根元素與境元素的接觸而產生的。

伴隨苦受或樂受的身體知覺與「色法」（rūpa）相關，例如堅硬、緊繃、波動、壓力等（即地大與風大等）。

你必須觀察那正透過緣起過程顯現的「無常蘊」。在這個蘊（聚合物）之中，並沒有實體（精髓）。 肉體必然會老、病、死——那麼，它的實體在哪裡？這就是「苦諦」。

「見隨觀」、「聞隨觀」及其他意識的升起同樣是無常的（anicca），且是不圓滿的（苦諦，dukkha sacca）。它們的實體在哪裡？沒有任何可靠的東西存在；一切現象皆是「無我」（anattā）。

讓我們觀察升起的現象。它們在升起之前並不存。若認為它們是從外部來源產生的，那是邪見；若相信它們在升起之前就已存在，這便成了「常見」（sassata-diṭṭhi）；若相信它們是無緣無故、自發產生的，則成了「無因見」或「斷見」（uccheda-diṭṭhi）。現象不會無因升起。

將這些現象執取為「我」、「我的」或一個「實體」，便是「薩迦耶見」（身見，sakkāya-diṭṭhi）。因此，我將進一步解釋在觀照見隨觀、聞隨觀等現象時，所需要的「如理作意」。

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第二講：證悟與如理作意

依據 Mogok Sayadaw 的教導，對於初學的修行者（yogi），不應在一開始便教授觀照無常（anicca）；相反地，應先教導正確的觀照方法。

唯有具備如理作意（yoniso manasikāra），對無常的辨識才會正確。即使能夠觀見無常，若是以不如理作意（ayoniso manasikāra）進行，此種辨識亦無法導向法的證悟。

尊者闡那（Venerable Channa）即是一個例子。他自行修行，未得他人指導。雖然他曾見到無常，卻不知應依止何處，也不知應歸依何法。後來，他開始尋求依止之處。

當時，他已年逾八十。其他比丘曾嘗試以法教導他，但未能奏效。其後，他憶起住於拘睒彌（Kosambī）的阿難尊者（Venerable Ānanda），遂前往求教。阿難詢問其修行情況後，了知他持有邪見，且執取「我」。

於是，阿難尊者為他開示佛陀曾教導迦旃延（Kaccānagotta）比丘之法。首先，尊者闡那須以理智的理解（ñāta-pariññā）破除邪見。因此，首要條件是如理作意，其次才是觀照無常。之後，為他選擇適當的法門加以指導。最終，尊者闡那證得阿羅漢果。

註：【關於尊者闡那之修行，參見《蘊相應》（Khandhasaṃyutta）第82經（Channa）。

關於佛陀對迦旃延尊者之開示，參見《因緣相應》（Nidānasaṃyutta）第15經（Kaccānagotta）。

另有關邪見與疑的重要經典，為《中部》第109經《大滿月經》（Mahāpuṇṇama Sutta）。

由上述經文可知，邪見與疑會帶來危險與問題——不僅在經典時代如此，在現代亦然。我們可從修行者的經驗，以及社會乃至國際層面的破壞與苦難中，觀察其結果；其最嚴重的後果，乃是墮入惡趣。】

因此，如理、正確的作意極為重要。雖然眼根存在，但見識（seeing-consciousness）並非自存之法；它是一種不具獨立存在的現象。同樣地，聞識、嗅識、味識、身識，以及思惟與計畫之心，皆非自存。

六根門，或稱內六處（āyatana），存在於此身之中（如緣起法中第二支所述）。當六根、外境（所緣）以及六識三者具足時，現象方得生起。

這些根基（六根）作為蘊（khandha），皆受老、病、死所支配，無須將其觀為常法，外境亦復如是。相反地，你應當觀照見識與聞識等，在根與境接觸之當下所生起的過程。

對於苦受或樂受的身識，則與色法（rūpa）相關，例如堅硬、緊繃、運動、壓迫等（即地大、風大等）。

你必須觀察當下透過緣起而現起的無常之蘊。在此蘊中，並無任何實質（essence）。此身必然老、病、死，其本質何在？這即是苦諦（dukkha）。

見識、聞識等諸識之生起，同樣是無常（anicca）且不滿足（dukkha sacca）。它們的本質何在？並無任何可依止之實體；一切法皆是真實的無我（anattā）。

讓我們觀察生起的現象：在生起之前，它們並不存在。若認為它們來自外在來源，則是邪見；若認為它們在生起之前即已存在，則墮入常見（sassata-diṭṭhi）；若認為它們無因自生，則是無因見（ahetuka-diṭṭhi）或斷見（uccheda-diṭṭhi）。事實上，一切法皆依因緣而生，並非無因而起。

若將這些現象執取為「我」、「我所」，或視為實體，則是身見（sakkāya-diṭṭhi）。因此，接下來我將說明對於見識、聞識等所需具備的如理作意。

Hearing-consciousness does not exist beforehand; only the ear exists. The ear is the base (a passive element), and sound is the object (an active element). When they meet together—when sound strikes the ear-base—hearing-consciousness arises. Sounds exist in many places, but if they do not strike our ear-bases, or if these conditions do not meet, we do not hear them.

Thus, hearing-consciousness arises through meeting together, that is, through conditioning. With their contact, in a brief moment, hearing-consciousness appears. Does it exist beforehand by itself? The answer is no. Does it appear from outside? There is no hearing-consciousness outside; only sounds exist. Only matter (rūpa) exists. The ear-base element is also matter.

When the two elements—the ear and sound—meet together, hearing-consciousness arises momentarily. Therefore, it does not come from outside. It comes from an unseen place and disappears at an unseen place. The Buddha taught us to understand it in this way.

According to Mogok Sayadawgyi, it does not come from anywhere and does not go anywhere. It arises here and disappears here. This point is very important.

For example, hearing-consciousness and seeing-consciousness arise at the ear and the eye respectively. They do not come from inside or outside. They arise at the point of contact and disappear at the same place, without moving anywhere. You must contemplate this point carefully.

The Buddha gave a simile of the sound of a lute. The sound or music is not in the strings of the lute, nor is it in the fingers that pluck it. The music appears through the contact of both.

Another example is a mirror. A mirror is a clear element or base element, similar to the clear elements of the eye and ear. If you stand in front of a mirror wearing red-colored clothes, the red color appears in the mirror. With the contact of the body and the mirror, an image appears. There is no image in the mirror beforehand, and there is also no image in the body.

The body has a visible form. With two causes present, a shadow appears (here, the body and the mirror are the main causes, along with other supporting conditions). When one of the causes changes, the shadow disappears. It appears at the base element and disappears at the same place. It arises here and vanishes here—arising instantly and vanishing instantly.

In the same way, at the base elements of the eye, ear, and so forth, when objects of sight, sound, and other sense objects come into contact, seeing-consciousness, hearing-consciousness, and the like appear. To say that they come from “here and there” is wrong. To say that they arise without any cause is also wrong. Being able to see phenomena in this way—free from these wrong views—constitutes right view and right attention.

Another example is a gas lighter. The small stone is the base element, and the small wheel is the striker element. Neither of them has fire by itself. When they strike together, a spark of fire appears between them and then quickly vanishes. Did the fire already exist there? Did it happen by itself, or did it arise by me or by others? No, it did not. When causes combine, it arises and vanishes.

Another example is a bell and a wooden striker. When the striker hits the bell, the sound “dong” appears. The sound does not exist in either of them beforehand, nor does it come from them independently. Through these examples, you can understand the process. Now let us examine the body.

In the suttas, the Buddha explains two causes, and in the commentaries, four causes. With the contact of the eye and visible form, seeing-consciousness arises. It does not arise by “me,” by others, or by itself—these are the wrong views of personality belief (sakkāya-diṭṭhi) and annihilationism (uccheda-diṭṭhi).

Does it exist before it arises, remain afterward, or move from somewhere else? These are eternalist views (sassata-diṭṭhi). After its arising, it does not stay anywhere permanently. Nothing is left behind in the process. When one hundred moments of consciousness arise, all one hundred moments vanish.

If you are able to contemplate with right attention that dhammas arise due to causes and conditions, and that resultant dhammas also arise accordingly, then your understanding becomes right. You are free from sakkāya, sassata, and uccheda views. This is the correct understanding of the Dependent Arising process.

According to Mogok Sayadawgyi, if one does not understand Dependent Arising and does not know the aggregates (khandhas) as objects for contemplation, correct insight cannot develop.

If you contemplate the present body merely as a body (conceptual khandha) is incorrect. If one does not understand the khandhas, one’s contemplation will also be incorrect. The inconstancy of all conditioned phenomena (saṅkhāra anicca) will not appear if one merely contemplates the head, body, feet, or hands.

Seeing-consciousness, hearing-consciousness, and so forth are conditioned phenomena (saṅkhāra). They arise through conditioning. Discernment of anicca occurs through seeing the arising of phenomena (dhamma). With the cause of dhamma, the result of dhamma arises; when the cause vanishes, the result also vanishes—arising here and vanishing here.

In brief, do not look at the present physical body as a fixed entity. Observe this body as processes. When the eye and visible form, the ear and sound, and so forth come into contact, seeing-consciousness, hearing-consciousness, and other consciousnesses arise. After their arising, they vanish; yet the eye, ear, and other sense bases remain intact. If they were to vanish completely, there would be no basis for practice. What, then, are we watching and observing? We are observing the arising of new khandhas.

What is the benefit of observing these impermanent khandhas? One will attain insight knowledges. With the attainment of knowledge, craving, clinging, and action cease. Impermanence is the truth of dukkha; the fading away of craving is the truth of the cause. With the cessation of the anicca process, one realizes Nibbāna.

With the clearing away of wrong views, one sees Nibbāna. When craving dies away, one sees Nibbāna. Therefore, the important point here is to be free from wrong views and to establish proper attention (yoniso manasikāra). When anicca is seen correctly, wrong view (diṭṭhi) is removed. With right understanding of impermanence, disenchantment knowledge arises. With the maturity of knowledge, Nibbāna is realized.

Only by seeing Nibbāna are the doors to woeful planes (apāya) closed.

Whatever arises is just its intrinsic nature. It arises due to causes; after arising, it vanishes. If the causes are still present, it arises again; when the causes cease, it vanishes again. In this way, one should continue the development of contemplation.

聞隨觀與緣起的本質

聞隨觀（聽覺意識）並非預先存在；預先存在的只有耳朵。耳朵是「根」（被動的元素），而聲音是「境」（主動的元素）。當兩者相遇——即當聲音撞擊耳根時，聞隨觀便升起。聲音存在於許多地方，但若它們沒有撞擊我們的耳根，或這些條件不具足，我們就聽不見。

因此，聞隨觀是透過「聚合」而升起的，也就是透過「造作（緣）」而生。隨著它們的接觸，在短暫的一瞬，聞隨觀出現了。它本身預先存在嗎？答案是否定的。它是從外面出現的嗎？外面並沒有聞隨觀，只有聲音（色法）。耳根元素同樣也是色法。

當耳與聲這兩個元素相遇，聞隨觀隨即剎那升起。因此，它不是從外面來的；它從不可見處升起，並在不可見處消失。佛陀教導我們應如此理解。

根據莫哥大禪師（Mogok Sayadawgyi）的說法：它不從任何地方來，也不去到任何地方。它在此處升起，亦在此處滅去。 這一點至關重要。

例如，聞隨觀與見隨觀分別在耳與眼處升起。它們不從內來，也不從外來。它們在接觸點上升起，並在同一個地方消失，不移往任何他處。你必須仔細觀照這一點。

佛陀的譬喻

佛陀曾以琵琶之聲作比喻：音樂或聲音並不存在於琵琶的弦中，也不在撥弦的手指裡。音樂是透過兩者的接觸才出現的。

另一個例子是鏡子。鏡子是一個清淨的元素或根元素，類似於眼、耳的淨色。如果你穿著紅衣站在鏡子前，鏡中就會出現紅色。透過身體與鏡子的接觸，影像出現了。鏡子裡預先沒有影像，身體裡也沒有影像。

身體具有顯色（可見的形式）。當兩個因緣具足時，影像（影子）便顯現了（此處身體與鏡子是主因，並伴隨其他助緣）。當其中一個因緣改變，影像就消失。它在根元素上升起，並在同處消失。在此升起，在此滅去——即生即滅。

同樣地，在眼、耳等根處，當色、聲等境與之接觸，見隨觀、聞隨觀等便隨之出現。若說它們是從「此處或彼處」而來，那是錯誤的；若說它們無因無緣而升起，也是錯誤的。能以這種方式觀察現象——遠離這些邪見——即構成了正見與如理作意。

生活中的比喻

• 打火機： 小火石是根元素，小轉輪是撞擊元素。兩者本身都不帶火。當它們相互撞擊時，兩者之間產生火花並隨即熄滅。火預先存在嗎？它是自然發生的，還是由我或他人創造的？不，都不是。當因緣聚合，它便升起並滅去。

• 鐘與木槌： 當木槌撞擊鐘時，發出「咚」的聲響。聲音預先不存在於任何一方，也不是獨立產生的。

透過這些例子，你可以理解這個過程。現在讓我們來檢視身體。

破除邪見與實證涅槃

在經藏中，佛陀解釋了兩個因；在註釋書中，則提到了四個因。隨著眼與色的接觸，見隨觀升起。它不是由「我」、由他人或自發升起的——那是「薩迦耶見」（身見）與「斷見」的邪見。它是在升起前就存在、升起後仍停留，或從他處移動過來的嗎？那是「常見」。升起之後，它不會永久停留在任何地方，過程中什麼也沒有留下。當一百個心識升起，這一百個心識都會滅去。

如果你能以如理作意，觀照「法」因緣而生，果法也相應而生，那麼你的理解就是正確的。你將脫離身見、常見與斷見。這是對「緣起過程」的正確理解。

莫哥大禪師說過，若不理解緣起，且不知道以「五蘊」作為觀照對象，正確的內觀智慧就無法發展。

• 若僅將當下的身體視為一個「身體」（概念的五蘊），是不正確的。

• 若不理解五蘊，觀照也會不正確。若只是觀照頭、身、腳、手，一切行法（saṅkhāra）的無常性（anicca）就不會顯現。

見隨觀、聞隨觀等皆是「行法」。它們因緣而生。對無常的辨識，是透過見到「法」的升起而達成的。隨法之因，法之果升起；當因滅去，果亦隨之滅去——在此升起，在此滅去。

簡言之，不要將當下的色身視為一個固定的實體。要將此身視為一個「過程」。 當眼與色、耳與聲等接觸時，見隨觀、聞隨觀等意識隨之升起。升起後，它們便滅去；然而，眼、耳等感官根處依然完好（作為後續生起的依託）。如果它們完全消失，就沒有修行的基礎了。那麼，我們在觀察什麼？我們在觀察「新五蘊」的升起。

觀察這些無常五蘊的好處是什麼？ 你將獲得內觀智慧。隨著智慧的成就，渴愛、執著與業行將會止息。無常是「苦諦」；渴愛的消褪是「集諦」。隨著無常過程的止息，便證悟「涅槃」。

當邪見被清除，便見涅槃；當渴愛枯竭，便見涅槃。因此，這裡的關鍵在於遠離邪見並建立如理作意（yoniso manasikāra）。當無常被正確見到，邪見便會移除。具備對無常的正解，厭離智隨之升起。隨著智慧成熟，涅槃便得實證。

唯有見到涅槃，通往惡道（apāya）的大門才會關閉。

凡所升起之物，皆僅是其自性。它因緣而生，生已滅去。若因緣仍在，它再次升起；當因緣止息，它再次滅去。禪修者應以此方式，持續發展隨觀的智慧。

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聞識（hearing-consciousness）在生起之前並不存在；存在的只是耳根。耳為根基（被動元素），聲音為所緣（主動元素）。當兩者相遇——亦即聲音觸及耳根時——聞識便生起。聲音存在於許多地方，但若未觸及我們的耳根，或因緣未具足，我們便無法聽聞。

因此，聞識是由會合而生，也就是依緣而生。當兩者接觸時，在極短的一剎那間，聞識顯現。它是否在之前就已自存？答案是否定的。它是否從外而來？外在並無聞識，只有聲音存在；也只有色法（rūpa）存在。耳根本身亦是色法。

當耳與聲這兩種元素會合時，聞識剎那生起。因此，它並非從外而來；它從不可見之處生起，亦於不可見之處滅去。佛陀教導我們應如此理解。

依據 Mogok Sayadawgyi 的說法，它不從任何地方來，也不往任何地方去；它就在此處生起，也在此處滅去。這一點極為重要。

例如，聞識與見識分別於耳與眼處生起。它們既非來自內，也非來自外，而是在接觸點生起，亦於同處滅去，並未移動至任何地方。此點必須仔細觀照。

佛陀曾以琴聲為喻：聲音或音樂既不在琴弦之中，也不在撥弦的手指之中，而是由兩者接觸而顯現。

另一譬喻是鏡子。鏡子是一種清淨的基礎元素，類似眼與耳的淨色。若你身穿紅色衣服站在鏡前，鏡中便顯現紅色。由身體與鏡子的接觸，影像顯現。然而，鏡中原本並無影像，身體中亦無影像。

身體具有可見的形色。當兩個因具足時（此處以身體與鏡子為主要因，另有其他助緣），影像便出現；當其中一個因改變時，影像即消失。影像在基礎處顯現，也在同一處消失；於此處生起，亦於此處滅去——剎那生，剎那滅。

同樣地，在眼、耳等根基處，當色、聲等境與之接觸時，見識、聞識等便生起。若說它們來自「此處彼處」，是錯誤的；若說它們無因而生，亦是錯誤的。能夠如是觀見現象、遠離這些邪見，即是正見與如理作意。

再舉一例：瓦斯打火機。小石為基礎元素，小輪為擊發元素，兩者本身皆無火。當兩者摩擦時，中間便產生火花，隨即迅速消失。火原本是否存在於其中？是否自生？是否由我或他人所造？皆非如此。因緣和合，則生起；因緣離散，則滅去。

另一例為鐘與木槌。當木槌敲擊鐘時，「咚」聲顯現。此聲音並非預先存在於任何一方，也非獨立自彼等而來。透過這些譬喻，可理解其運作過程。現在我們再來檢視此身。

在經中，佛陀說明兩種因；在註釋中，則說明四種因。當眼與色接觸時，見識生起。它既非由「我」、由他人，或由自身所生——這些皆屬於身見（sakkāya-diṭṭhi）與斷見（uccheda-diṭṭhi）。

它是否在生起之前已存在？是否在生起之後仍持續存在？是否從他處移來？這些皆為常見（sassata-diṭṭhi）。實際上，在生起之後，它並不會停留於任何地方，也沒有任何實體殘留。當一百個心識剎那生起時，這一百個剎那皆隨即滅去。

若能以如理作意觀察法因緣而生、果亦隨之而生，則你的理解便成為正確。你將遠離身見（sakkāya-diṭṭhi）、常見（sassata-diṭṭhi）與斷見（uccheda-diṭṭhi）。這即是對緣起（paṭiccasamuppāda）的正確認識。

依據 Mogok Sayadawgyi 的教導，若不了解緣起，也不知以五蘊（khandha）為觀照對象，則無法生起正確的內觀智慧。

若僅將當下之身視為「身體」這一概念（概念性蘊）來觀照，則是錯誤的。若不了解五蘊，觀照亦會錯誤。若只是觀察頭、身、手、足等，則一切行法之無常（saṅkhāra anicca）不會顯現。

見識、聞識等皆為行法（saṅkhāra），是依因緣而生。對無常的辨識，來自於觀見法的生起。因生則果生；因滅則果滅——於此處生起，亦於此處滅去。

總而言之，不應將當前的身體視為一個固定的實體，而應觀其為過程。當眼與色、耳與聲等接觸時，見識、聞識等識生起；其生起之後即滅去。然而，眼、耳等根基仍然存在。若它們亦隨之消失，則修行將無所依據。那麼，我們在觀察什麼？我們所觀察的，是新的蘊之生起。

觀察這些無常之蘊，有何利益？將證得內觀智（vipassanā-ñāṇa）。當智慧生起時，渴愛（taṇhā）、執取（upādāna）與行（kamma）便止息。無常即是苦諦；渴愛的消退即是集諦的止息。當無常之過程止息時，即證得涅槃（Nibbāna）。

當邪見被清除時，即見涅槃；當渴愛止息時，即見涅槃。因此，此處的關鍵在於遠離邪見，並建立如理作意（yoniso manasikāra）。當無常被正確地觀見時，邪見（diṭṭhi）便被斷除；隨著對無常的正確認識，厭離智（nibbidā-ñāṇa）生起；當智慧成熟時，即證涅槃。

唯有見涅槃，方能關閉通往惡趣（apāya）之門。

凡所生起者，僅是其自性（sabhāva）。由因緣而生，生已即滅；因仍在，則再生；因滅，則再滅。應如是持續修習觀照之道。

Talk 3: A Simile of a Spider

The spider staying in the middle (center) of the cobweb is likened to the primary object of meditation. This object is suitable for everyone and is always present. First, one must practise samatha (samādhi). Pay close attention (sati) at the entrance of the nostrils in order to know the in-breath and out-breath. Do not follow the air inward; instead, simply know the air going in and out at the nostrils.

In this way, the mind remains with the three factors of samādhi—sati, viriya, and samādhi. After some time, the mind becomes calm and stays where it is directed. After about twenty or thirty minutes, samādhi is gained. Now, with samādhi, the mind contemplates the characteristics of the in-breath and out-breath. The in-breath touches and then vanishes; this cessation is anicca. One must observe its nature with knowledge (ñāṇa). The out-breath is also observed in the same way. This cannot be seen with the normal eye, but only with the ñāṇa-eye.

Seeing the beginning and the ending is anicca—destruction and vanishing (that is, khaya and vaya). Seeing the beginning is samatha (samādhi), and seeing the cessation is vipassanā (insight). Knowing both constitutes the Path factors (maggaṅga). When one sees the ending or cessation, affection, love, or lust does not arise. This is the dying away of craving, or samudaya (the cause of dukkha).

Note: Venerable Ānanda mentioned four ways of realization in the Aṅguttara Nikāya, Book of Fours, Sutta No. 170 (Yuganaddha). Among them, the yuganaddha method is the third. According to Mogok Sayadawgyi, in some of his talks he explained this teaching to lay people as the yuganaddha way—driving two oxen together, that is, samādhi and paññā.

If you do not wish to contemplate touching (sensation) and knowing, you can also contemplate the mind. By watching, contemplate the wanting to breathe in and the wanting to breathe out in the mind. You will find that the “breathing-in mind” and the “breathing-out mind” also vanish.

You may also contemplate feeling (vedanā). Contemplate whatever you prefer. You have to contemplate whatever mind arises—seeing, hearing, smelling, and so forth. If there is nothing arising, contemplate the primary object of the in-breath and out-breath. In this way, this is similar to the “spider method.”

If you are able to contemplate whatever object is clear enough to discern, then it is the object suitable to your character. For example, feeling, according to Mogok Sayadaw, is a khandha that is easy for the yogi to discern.

Insight shown by the khandha arises faster and in greater numbers, and thus has stronger power. Insight observed by oneself (the yogi) is good only if defilements do not intrude during the practice. This is still weak samādhi.

When the insight shown by the khandha becomes prominent, it can help one finish the practice more quickly. There are two stages of insight: insight that comes through watching and observing, and insight shown by dhammas under one’s own knowledge (ñāṇa). The yogi’s duty is to practice a great deal in watching and observing.

With stronger samādhi, dhammas reveal their nature more clearly.

[Note: see my translation of Mogok Dhamma Talks, Part 6—“Two Views on Insight.”]

If the mind becomes purified, light may appear. One may ask: since the mind has no bodily matter, how could it emit light? The mind depends on the blood (the water element) of the heart (the earth element), which emits light because of mental factors (cetasikas).

With a greedy mind, becomes bright red; with anger, it becomes dark red; and with delusion, it becomes reddish as mixed with water (light red).

With non-greed, it emits colorful brightness; with loving-kindness (mettā), it emits white light; and with non-delusion (ñāṇa), the blood in the heart becomes clear. The eyes and the body become bright. The mind and body become clear. Even when the yogi has the eyes closed, there is no darkness; there is light.

[Note: The following information is from Phā-Auk Sayadaw’s talk on insight practice.]

The yogi must establish the fourth rūpa-jhāna samādhi until it becomes firm and produces shining bright light. From the insight knowledge of rise and fall (udayabbaya-ñāṇa) onward, light appears. The Buddha taught that both samādhi and vipassanā possess the light of knowledge. Divine eyes (dibba-cakkhu) also have light. All kasiṇa meditations (colored disk objects) have light. Upacāra and appanā samādhi also have light. Among the ten corruptions of insight, one of them is light (obhāsa).

禪修第三講：蜘蛛的譬喻

蜘蛛守在蛛網的中心（中央），就如同禪修的「根本業處（主修對象）」。這個對象適合所有人，且恆常存在。首先，禪修者必須修習「止」（奢摩他，samatha）。將正念（sati）嚴密地安住在鼻孔入口處，以便了知入息與出息。不要隨著氣息進入體內；僅需單純地了知氣息在鼻孔處的進與出。

透過這種方式，心便能維持在定道的守護中：念、精進與定。一段時間後，心會變得平靜並安住在指引之處。大約二十至三十分鐘後，便能得定。此時，藉由定力，心開始觀照入出息的特質。入息觸碰後即消失，這種滅去便是「無常」（anicca）。禪修者必須以智慧（ñāṇa）觀察其本質。出息也以同樣的方式觀照。這無法用肉眼看見，唯有透過「智眼」方能徹見。

看見生起與滅去就是無常——即「壞滅」與「消逝」（khaya 與 vaya）。看見生起是「止」（samādhi）；看見滅去是「觀」（內觀，vipassanā）。兩者皆了知，便構成了「道支」（maggaṅga）。當一個人見到滅去或止息時，貪愛、染著或慾念便不會升起。這就是渴愛的枯竭，也就是「集諦」（苦之因）的滅除。

註： 阿難尊者在《增支部·四集》第170經（止觀配對經）中提到了四種實證途徑。其中，「止觀雙運」（yuganaddha）是第三種。莫哥大禪師在某些開示中，曾向在家居士將此教法解釋為「雙牛並進法」——即同時駕御「定」與「慧」這兩頭牛。

如果你不想觀照「觸（感覺）」與「知」，也可以觀照「心」。透過觀察，觀照心中「想吸氣」與「想呼氣」的意向。你會發現，「吸氣之心」與「呼氣之心」同樣會滅去。

你也可以觀照「受」（vedanā）。隨你所好去觀照。你必須觀照任何升起的心識——見、聞、嗅等等。如果沒有特別的現象升起，就回到入出息這個根本業處。這種方式就類似於「蜘蛛法」：蜘蛛靜候在網中心，一旦有獵物（現象）觸網，它便撲向獵物；處理完後，隨即回到中心。

如果你能觀照任何清晰到足以辨識的對象，那它就是適合你根器的對象。例如，根據莫哥禪師的說法，「受」對禪修者而言是較易辨識的五蘊。

由五蘊自發顯現的內觀（由法引導），升起速度更快、數量更多，因此力量更強。禪修者主動去觀察的內觀，僅在煩惱不侵擾修行時才算良好，但此時定力尚弱。當「由五蘊顯現的內觀」變得顯著時，它能幫助禪修者更快完成修行。內觀有兩個階段：一是透過「守候與觀察」獲得的內觀；二是在自身智見下由「法」展現出的內觀。禪修者的職責是投入大量的時間進行守候與觀察。

隨著定力增強，諸法會更清晰地展現其本質。 （註：請參閱我翻譯的《莫哥禪師開示錄》第六部分——「內觀的兩種視角」。）

關於禪相與光

如果心變得清淨，光可能會出現。有人會問：既然心沒有物質實體，為何能發光？這是因為心依託於心臟（地大）的血液（水大），血液會因心所（cetasikas）的影響而發光。

• 貪心升起： 血液變得鮮紅。

• 瞋心升起： 血液變得暗紅。

• 癡心升起： 血液變得混濁如混水（淡紅色）。

• 無貪升起： 血液發出繽紛的亮光。

• 慈心（mettā）升起： 血液發出白光。

• 無癡（智慧）升起： 心臟的血液變得清澈。此時雙眼與身體會發亮，身心變得通透。即便禪修者閉上雙眼，也不覺黑暗，而是充滿光明。

註： 以下資訊引自帕奧禪師（Phā-Auk Sayadaw）關於內觀修習的談話： 禪修者必須建立第四禪（色界定），直到其穩固並產生耀眼的明光。從「生滅隨觀智」（udayabbaya-ñāṇa）開始，光就會出現。佛陀教導，止與觀都具備「智光」。天眼通（dibba-cakkhu）亦有光。所有的「遍處」（kasiṇa）禪修皆有光。近行定與安止定亦有光。在十種「觀之染」（內觀染垢）中，其中一項便是「光明」（obhāsa）。

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第三講：蜘蛛的譬喻

停留在蛛網中央的蜘蛛，比喻為禪修中的主要所緣（primary object）。此一所緣適用於所有人，且隨時可得。首先，應修習止禪（samatha），建立定（samādhi）。將正念（sati）專注於鼻孔入口處，以了知入息與出息。不要隨著氣息進入體內，只需在鼻孔處覺知氣息的出入即可。

如此，心將安住於定的三個要素——正念（sati）、精進（viriya）與定（samādhi）。經過一段時間後，心會變得寧靜，並安住於所緣之上。約二十分鐘至三十分鐘後，定即可建立。

此時，依於定，心開始觀照入息與出息的特相。入息觸及後即消失；此種滅去即是無常（anicca）。必須以智慧（ñāṇa）觀察其本質。出息亦如是觀照。這並非肉眼所能見，而唯有「智慧之眼」方能見之。

見其初起與終止，即是見無常——亦即壞滅與消散（khaya 與 vaya）。見其初起屬於止（samatha／samādhi），見其滅去屬於觀（vipassanā）。兩者兼具，即為道支（maggaṅga）。當見到滅去時，愛著、貪戀與欲求不再生起；此即渴愛之滅，亦即苦之因（samudaya）的止息。

註： 尊者阿難（Ānanda）於《增支部・四集》第170經（Yuganaddha）中提及四種證悟之道，其中「雙運法」（yuganaddha）為第三種。依 Mogok Sayadawgyi 所述，他在某些開示中，將此法門向在家人解說為「雙牛並駕」——即定（samādhi）與慧（paññā）並行。

若不欲觀照觸覺（sensation）與知覺，亦可轉而觀照心。透過觀察，觀照心中「欲吸氣」與「欲呼氣」的念頭。你將發現，「吸氣之心」與「呼氣之心」同樣會滅去。

亦可觀照受（vedanā）。可依自身傾向選擇所緣。凡所生起之心——見、聞、嗅等——皆應加以觀照。若當下無其他現象生起，則回到入息與出息之主要所緣。此即所謂「蜘蛛法門」。

若能觀照當下清晰可辨之所緣，則該所緣即適合自身根性的修行對象。例如，依 Mogok Sayadaw 所言，受蘊（vedanā-khandha）對修行者而言，較易辨識。

由蘊所顯現的內觀智慧，生起較快且數量較多，力量亦較強。修行者自行觀察所得之內觀，唯在修行中無煩惱侵入時，方為良好；否則仍屬較弱的定。

當由蘊所顯現的內觀變得明顯時，能幫助修行更迅速地完成。內觀有兩個階段：一是透過觀察與覺知而生起的內觀；二是法在自身智慧（ñāṇa）中直接顯現的內觀。修行者的任務，是大量地訓練觀察與覺知。

當定力增強時，諸法將更清晰地顯現其本質。

【註：參見筆者所譯《Mogok 法談》第六部分——〈內觀的兩種見解〉】

若心變得清淨，可能會出現光明。有人或許會問：心並無色法，如何能放光？事實上，心依賴心臟中的血液（水大），而心臟本身為地大；由於心所（cetasika）的作用，血液會顯現光明。

當心貪欲時，光呈鮮紅；當瞋恚時，呈暗紅；當愚癡時，則呈帶水混濁之紅色（淡紅）。

當無貪時，光呈多彩明亮；當具慈心（mettā）時，呈白光；當具無癡（ñāṇa）時，心臟之血變得清澈，眼與身皆顯明亮，身心清淨透澈。即使修行者閉目，亦無黑暗，唯見光明。

【註：以下內容摘自帕奧禪師（Phā-Auk Sayadaw）關於內觀修行之開示】

修行者應建立第四色界禪（第四禪，rūpa-jhāna）之定，直至穩固並生起明亮光明。自生滅智（udayabbaya-ñāṇa）起，光明便會出現。佛陀曾教導，定與內觀皆具智慧之光。天眼（dibba-cakkhu）亦具光明；一切遍處（kasiṇa）禪修亦具光明；近行定（upacāra）與安止定（appanā）亦然。在十種內觀染（vipassanūpakkilesa）中，「光明」（obhāsa）即為其中之一。

Consciousness-born matter (cittaja-rūpa) has color (vaṇṇa), which can be bright. These groups of consciousness-born matter (kalāpa) include the heat element (tejo-dhātu). They produce new material phenomena, so that light not only appears internally but can also penetrate externally. The degree of brightness depends on the power of ñāṇa (knowledge).

Although it is called the “light of knowledge,” it does not occur directly in the mind. It is produced by cittaja-rūpa, specifically heat-element or temperature-born matter (utuja-rūpa), which possesses brightness. Mind-born and temperature-born material phenomena exist throughout the whole body. Therefore, other material phenomena—kamma-born matter (kammaja-rūpa) and nutriment-born matter (āhāra-rūpa)—also become bright, because all of them are mixed together and their colors (vaṇṇa) become bright as well.

When the yogi is purified from defilements and freed from pollution, there is no difficulty in contemplation. Contemplation proceeds with a calm mind. The mind and its objects become refined.

The strength of contemplation also becomes strong; the mind no longer moves. With good samādhi power, contemplation becomes stable. When the mind is well established, it becomes stable, clear, and free from pollutants. Then the mind settles in stability, clearly knowing the rising and falling (anicca).

With sloth, torpor, and restlessness, one cannot realize the Dhamma. When the mind has samādhi strength and calmness, it is like the pendulum screw of a clock, which swings from side to side rhythmically in order to function properly. The tightness of the screw is like samādhi, and the rhythmic movement of the pendulum is like rising and falling. Therefore, in the realization of the Dhamma, samādhi is necessary.

心生色法與智光

「心生色法」（cittaja-rūpa）具有「顏色（顯色，vaṇṇa）」，這種顏色是可以發亮的。這些心生色法的微粒（色聚，kalāpa）中包含了「火大（熱能元素，tejo-dhātu）」。它們能產生新的物質現象，因此光明不僅出現在內部，還能滲透到外部。光明的強弱程度取決於「智」（ñāṇa）的力量。

雖然這被稱為「智光」，但它並非直接發生在「心」之中。它是透過心生色法，特別是具備明亮特性的「食節生色（時節生色，utuja-rūpa）」所產生的。心生與食節生的物質現象存在於全身。因此，其他物質現象——如「業生色」（kammaja-rūpa）與「食生色」（āhāra-rūpa）——也會隨之變得明亮，因為所有色法都是混合在一起的，它們的顯色（vaṇṇa）也隨之變得光明。

當禪修者清除了煩惱並脫離了染垢，觀照便不再有困難。觀照在平靜的心境中進行，心與其觀照的對象都會變得細微精煉。

觀照的力量也會隨之增強，心不再動搖。憑藉良好的定力，觀照變得穩定。當心安立得很好時，它會變得穩固、清澈且無染。隨後，心安住在穩定之中，清晰地了知生滅（無常）。

若心陷於惛沉、睡眠或掉舉，則無法實證佛法。當心具備定力與平靜時，它就像時鐘的擺錘螺絲，為了正常運作而有節奏地左右擺動。螺絲的緊實度（穩定性）就像「定」（samādhi），而擺錘有規律的運動則像「生滅」（觀照）。

因此，在佛法的實證過程中，「定」是必不可少的。

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由心所生之色（cittaja-rūpa）具有色彩（vaṇṇa），且可呈現明亮。這些由心生之色聚（kalāpa）中，包含火界（tejo-dhātu）。它們能產生新的色法，因此光明不僅在內在顯現，亦能向外透出。其明亮程度，取決於智慧（ñāṇa）的力量。

雖稱為「智慧之光」，此光並非直接存在於心本身，而是由心生色（cittaja-rūpa）所產生，特別是由火界或溫度所生之色（utuja-rūpa），其本質具有光明。心生色與時節生色遍佈全身，因此其他色法——如業生色（kammaja-rūpa）與食生色（āhāra-rūpa）——亦隨之變得明亮，因為它們彼此混合，其色彩（vaṇṇa）亦同樣轉為明亮。

當修行者從煩惱中淨化，遠離染污時，觀照便無困難。觀照在寧靜的心中自然進行，心與所緣皆變得細緻微妙。

觀照之力亦隨之增強，心不再散動。具備良好的定力（samādhi）時，觀照變得穩固。當心安住穩定時，便清明澄淨，遠離染污，進而安住於穩定之中，清楚地了知生起與滅去（anicca）。

若具昏沉（thīna）、睡眠（middha）與掉舉（uddhacca），則無法證悟法。當心具備定力與寧靜時，如同鐘錶中的擺錘螺絲，其穩固的緊度使擺錘能規律擺動，從而正常運作。螺絲的緊度如同定（samādhi），而擺錘的節律擺動則如同生與滅。

因此，在證悟法的過程中，定（samādhi）是不可或缺的。

Talk 4: The Nature of Feeling

At the beginning of sitting, no extraordinary feeling arises yet. There is merely the feeling of sitting comfortably. This is a pseudo-pleasant feeling, not a real one. After half an hour or an hour, the body becomes painful, with aches and discomfort. This is the arising of unpleasant feeling with a suffering nature. It is also a pseudo-unpleasant feeling.

The yogi experiences it as suffering because there is not yet discernment of rising and falling. After some time, the pain becomes unbearable. Therefore, the yogi does not focus attention on it, but instead returns attention to the nostril, focusing on the breath again. As a result, the painful feeling becomes bearable.

According to the texts, this is called domanassa-upekkhā (equanimity toward displeasure). In truth, feelings are impermanent (anicca). When one has not yet discerned their nature, they become unbearable and lead to displeasure and sadness, causing suffering of mind and body.

Therefore, the yogi sends the mind back to the nostril and practices ānāpāna again, or contemplates the rising and falling of the in-breath and out-breath. This is called pseudo-indifferent feeling (upekkhā).

After overcoming the three pseudo-feelings, the yogi will encounter the true feelings: pleasant, painful, and neither painful nor pleasant. This requires the help of a teacher; otherwise, one cannot clearly see it. Feeling never exists as a solid lump or substance. If the yogi does not see impermanence (anicca), the yogi will say, “I am not seeing it.”

To give an example, it is like nadisota-viya, a river flowing continuously. To the eye, it appears unbroken, without gaps. However, if one fixes attention on a single point, one sees the water flowing away one by one, successively. Through the connection of cause and effect, the old water passes away and new water arrives. In the same way, mind-and-form phenomena proceed so rapidly that they appear like a solid mass.

Another example is dīpajāla-viya, the flame of an oil lamp. It appears as a single, continuous flame. In reality, the flame burns moment by moment through the substitution of fuel, as the oil is consumed. In the world, apart from the Nibbāna element, there is nothing stable. Even path and fruition knowledges eventually cease.

Three Ways to Discern Impermanence (Anicca) in Feeling

There are three ways to discern impermanence in feeling:

1. The Same Kind of Feeling with Different Strengths

Within one type of feeling, its strength varies—from extreme pain, to moderate pain, to slight pain. If one observes carefully and intensely, one can discern these differences in strength. This is discerning impermanence.

2. The Same Kind and Strength at Different Places

This refers to the same type of feeling arising at different locations. For example, an itch arises on the face; after it disappears there, a new itch arises on the head. This, too, is discerning impermanence.

3. The Same Kind and Strength at the Same Place but at Different Times

For example, an itch arises continuously on the face for some time. When the whole process is known, one sees that knowing occurs successively—itching known by one mind moment, then itching known by another mind moment, with gaps in between. This, too, is discerning impermanence.

The moments of knowing do not occur at the same time; they arise in many separate moments. It is like second by second—now arising and now passing away. They arise instantly and pass away instantly. If one does not see this through these three ways, it means one is not paying attention to them.

I will now speak about the true feelings after the pseudo-feelings.

By following and observing the arising phenomena of impermanence (anicca), one can discern many of them. At that stage, the yogi does not see feelings as solid entities, but only as transparent processes of rising and falling. When this occurs, the blood of the heart becomes clear. As it becomes bright, one of the ten corruptions of insight (vipassanūpakkilesa)—light—arises.

禪修第四講：受的本質

在坐禪之初，尚未有奇特的感受升起。此時僅有一種坐得舒適的感覺，這被稱為「假想樂受（似樂受）」，而非真實的樂受。經過半小時或一小時後，身體開始出現痠、疼、不適，這是具備「苦」特性的「苦受」升起，但這同樣也屬於「假想苦受（似苦受）」。

禪修者會覺得它難受（苦），是因為尚未辨識出其生滅的本質。一段時間後，疼痛變得無法忍受。此時，禪修者不應將注意力固著於痛點，而應將注意力收回鼻孔，重新專注於呼吸。如此一來，痛苦的感受就會變得可以忍受。

根據經典，這被稱為「憂捨（domanassa-upekkhā）」，即對不悅受保持中道。事實上，感受皆是「無常（anicca）」的。當一個人尚未辨識出它們的本質時，感受會變得難以忍受，並導致不悅與憂傷，引發身心的痛苦。

因此，禪修者將心帶回鼻孔，再次修習入出息念，或觀照呼吸的生滅。這被稱為「假想不苦不樂受（似捨受）」。

在克服了這三種「假想受」之後，禪修者將會遇到「真實受」：即真實的樂、苦、與不苦不樂。 這需要指導老師的協助，否則難以清晰照見。感受絕非以固態的「塊狀」或「實體」存在。若禪修者未見其無常，就會說：「我看不見它（受）。」

生動的比喻

• 如河水流（nadisota-viya）： 河流持續奔流，肉眼看去它似乎是連貫、無間隙的。然而，若將注意力固定在單一點上，你會看見水分子一個接一個地流逝。透過因果的連結，舊水逝去，新水到來。同理，名色現象運行的速度極快，以至於看起來像是一個堅固的整體。

• 如燈火燄（dīpajāla-viya）： 油燈的火燄看起來像是一個單一、持續的火燄。實際上，隨著油（燃料）的消耗，火燄是透過燃料的替換而剎那剎那燃燒的。在世間，除了「涅槃元素」之外，沒有什麼是穩定的。甚至連「道智」與「果智」最終也會熄滅。

辨識感受無常（Anicca）的三種方法

辨識感受中的無常，有以下三種途徑：

1. 同類感受，強度不同

在同一種感受中（例如痛），其強弱會發生變化——從劇痛轉為中度痛，再轉為輕微痛。若能仔細且密集地觀察，就能辨識出強度的差異。這就是辨識無常。

2. 同類同強度，位置不同

這指的是同一類感受在不同部位升起。例如，臉上出現一個癢點；當它消失後，頭部又出現一個新的癢點。這同樣是在辨識無常。

3. 同類同強度、同位置，但時間不同

例如，臉部持續感到癢。當整個過程被了知時，你會看見「了知」是相續發生的——前一個心識了知癢，後一個心識接著了知癢，兩者之間存在間隙。這也是在辨識無常。

「了知」的時刻並非同時發生，而是存在於許多獨立的剎那。就像秒針一秒一秒地走——當下升起，當下滅去；即生即滅。若無法透過這三種方式見到無常，這意味著你沒有對它們給予足夠的注意。

從假想受進入真實受

透過追蹤並觀察無常現象的升起，禪修者能辨識出極多現象。到了這個階段，禪修者不再將感受視為固體實體，而僅將其視為透明的、不斷生滅的「過程」。當這種情況發生時，心臟的血液會變得清澈。隨著血液變得明亮，內觀染垢（十種觀之隨染）之一的「光明」便會升起。

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第四講：受的本質

在開始打坐之初，尚未生起任何特殊的感受，僅有一種安適坐著的感覺。這是一種「假性的樂受」，並非真實的樂受。經過半小時或一小時後，身體開始出現疼痛、酸楚與不適，這是苦性不樂受的生起。然而，這仍屬於「假性的苦受」。

由於尚未能辨識生滅，修行者會將其體驗為苦。隨著時間推移，疼痛變得難以忍受，因此修行者不再將注意力放在其上，而是將心帶回鼻孔，重新專注於呼吸。結果，痛苦的感受變得可以忍受。

依據經論，這稱為「對不樂的捨」（domanassa-upekkhā）。事實上，一切受皆是無常（anicca）。當尚未辨識其本質時，這些感受會變得難以承受，進而引發不悅與憂惱，造成身心之苦。

因此，修行者將心帶回鼻孔，再次修習入出息（ānāpāna），或觀照呼吸的生起與滅去。此稱為「假性的捨受」（upekkhā）。

當超越這三種「假受」之後，修行者將接觸到真正的受：樂受、苦受，以及不苦不樂受。此階段需要善知識（老師）的指導，否則難以清楚辨識。受從不以實體或固體形式存在。若修行者未能見到無常（anicca），便會說：「我沒有看到它。」

舉例而言，如同「河流之流」（nadisota-viya）。河水連續流動，肉眼看來似乎不間斷、無空隙。然而，若將注意力集中於某一點，便可見水流一股一股地流過，前後相續。由於因果相續，舊水流逝，新水接續而來。同樣地，名色法的運作極為迅速，看似一整體。