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Sayadaw Jotika

Step-by-Step

Nineteen Essential Dhamma Talks

by Sayadaw U Jotika

Note: The following nineteen talks were delivered by Sayadaw U Jotika in Australia in A.D. 2011. He is a Mogok meditation teacher, and his instructional Dhamma talks were more detailed than others and quite systematic. I hope these talks can give practitioners some useful guidance in their practice.

Talk One: Sitting Meditation — On Ānāpāna Samādhi

To be able to practise in a balanced way, the yogi has to sit in a cross-legged posture. The waist and the body have to be straight. If the body is inclining forward, then the breath will not be full and will not get enough air. The mind will not become clear, leading to torpor and nodding.

Even if the body is not inclining forward, if the head inclines downward, this can also lead to torpor. Therefore, the neck should be straight.

The entrance of the nose is the doorway for the in-breath and out-breath. With mindfulness (sati), observe this place. The touching of the air is quite refined and may not be clear at first. To know this, establish and stick sati at the entrance of the nostrils. Close your eyes and let the mind observe this place. This is staying with sati, breathing in and out naturally.

The nature of the practising yogi’s mind is also important. Some people think they have to control and restrict their minds. Therefore, they lose interest and become afraid of suppressing their minds. As a result, they are not keen on practice and have no desire to do it.

(Polluting or defiling the mind is extremely easy, much easier than purifying it.)

Breath meditation (ānāpāna) is letting the mind stay with a faultless object. If we do not train it, the mind goes here and there, and then the defiling dhammas of greed, hatred, and delusion arise.

These unwholesome dhammas are burning people, yet they are still looking for faulty objects. Ānāpāna is not searching for an object to contemplate; instead, it exists all the time. It is a faultless object that has the nature of peacefulness. Therefore, by practising ānāpāna, the mind becomes peaceful and cool.

We have to prepare our minds before the practice. This is the way of noble beings (ariyas). By uplifting the mind, joy arises. Stimulating the mind so that it has the desire to practise—these are important points. Now, let us start the practice.

Do not breathe artificially, either the in-breath or the out-breath, and do not use force in breathing. Breathe in a normal, natural way. The only extra task is to keep sati at the entrance of the nostrils. Some people breathe forcefully. I do not say that this is wrong, but yogis then need strong effort, and the body must be strong and healthy. Otherwise, within a short period, one becomes tired and falls apart. Do not tense the mind; let it relax.

Note: There are many ways of ānāpāna-sati bhāvanā. It is like an art. Yogis have to find a suitable way according to their character and nature; this requires experimentation.

The yogi has to know the touching of the in-breath and out-breath at the nostrils. If one is able to know the refined touch, one will also be able to know the refined mind and body, or at least to discern them. One can then be mindful of them and know their nature.

Mogok Sayadawgyi explained that knowing the in-breath and out-breath means contemplating the touching and the knowing of them. After becoming skilled in touching and knowing, he instructs the yogi to contemplate the wanting mind that breathes in and out.

At the beginning of the practice, attention must be included—for example, knowing “in-breath” and “out-breath” as not-self, and then noting the in-breath and out-breath. After becoming familiar with this, there is no need to name them. If one does not practise in this way, thought objects will come in.

For example, if you do not sit on a chair, someone else will come and sit on it. The heart is like a chair, and other mind states are like guests. Now is not yet the time to contemplate objects from the six sense doors. This stage is still training the mind to become calm.

Except for the in-breath and out-breath, do not pay attention to anything else—such as sounds, pain, aches, and so on.

In this way, one does not get lost in objects. If no external objects come in, one can contemplate without naming. When no hindrances arise, the mind becomes peaceful. In this way, the long and short in-breaths and out-breaths gradually become equal.

If the mind is not calm, it will not be balanced. After sharpening a knife, it is able to cut things. In the same way, insight practice is possible only when there is good sati. Otherwise, sometimes one discerns anicca, and sometimes one does not. If defilements arise, one cannot easily attain path and fruit.

Therefore, the yogi has to practise ānāpāna in the four postures. This is a practice for the whole day.

[Note: Most people think that watching the breath is only for the sitting posture. How to train the mind in daily life is essential for spiritual development. If not, everyone will continue increasing their defilements every day.

According to Sayadawgyi’s teaching, training the mind means knowing the touching of the breath in every posture. Soon Loon Sayadawgyi trained his mind in daily activities by touching and knowing physical sensations. Because of this, his practice developed very quickly.

Many of Ajahn Mun’s disciples use a “Buddho” mantra in their daily practice as an example. Luangta Mahā Boowa also practised in this way. The famous Chinese elder monk Guang Qin (廣欽老和尚) used the Amitābha mantra in his daily practice.]

第一講：坐禪——關於安般念（Ānāpāna Samādhi）

為了使修持保持平衡，禪修者必須採取跏趺坐（盤腿坐）。腰部與身體必須挺直。如果身體前傾，呼吸就不會飽滿，無法獲得足夠的空氣，心就無法清晰，進而導致昏沉與點頭。即使身體沒有前傾，但如果頭部向下低垂，也會導致昏沉。因此，頸部應保持正直。

觀照的位置與心態

鼻孔入口處是入息與出息的門戶。以正念（sati）觀察這個地方。空氣的接觸是非常細微的，起初可能不清晰。為了了知它，要將正念建立並「黏貼」在鼻孔入口處。閉上雙眼，讓心觀察這個位置，讓正念隨著自然的呼吸進出。

修行者的心態也非常重要。有些人認為必須「控制」或「限制」自己的心，這會讓他們失去興趣並害怕壓制心靈，導致修行不積極、缺乏意願。（要知道：污染或染汙心靈極其容易，遠比淨化心靈容易得多。）

安般念的本質與準備

安般念（Ānāpāna）是讓心停留在一種無過失的對象上。如果我們不訓練心，它就會到處亂跑，隨後貪、嗔、癡的染汙法就會升起。這些不善法正在焚燒世人，但世人仍不斷尋找有過失的對象。

安般念不需要刻意去「搜尋」對象來觀照，因為呼吸一直都存在。它是一個具有平靜特質且無過失的對象。因此，透過練習安般念，心會變得平靜與清涼。

在修習前，我們必須準備好自己的心。這是**聖者（Ariyas）**的方法：透過提升心力，讓喜悅升起。激發心靈使其產生修行的願望，這些都是要點。

修習要領

• 自然呼吸： 不要人為地呼吸，不要用力，以正常、自然的方式呼吸。唯一的任務是將正念（sati）保持在鼻孔入口。

• 不要緊繃： 有些人呼吸太用力，雖然這不能說錯，但這需要極強的精進力，且身體必須強健。否則短時間內就會疲倦瓦解。不要讓心緊繃，讓它放鬆。

• 觸與知： 莫哥大禪師解釋，了知呼吸意味著觀照呼吸的「觸」與「知」。在熟練觸與知後，他會指導禪修者觀照呼吸背後那個「想要呼吸的心」。

註： 安般念有無數種修法，它如同一門藝術。禪修者必須根據自己的性格與特質尋找適合的方法，這需要不斷的嘗試。

守護心門

在修習初期，必須包含「作意（attention）」。例如：了知「入息」與「出息」是無我的，然後標記（note）入息與出息。熟悉之後，就無需再命名標記。如果不這樣做，妄想（思緒對象）就會趁虛而入。

譬喻： 心就像一張椅子，其他的心理狀態就像客人。如果你不坐在椅子上，別的人就會過來坐。

現在還不是觀察六根（眼耳鼻舌身意）對象的時候。這個階段仍在訓練心變得平靜。除了呼吸的進出，不要注意任何其他事物——如聲音、疼痛、痠楚等。

持續性與平衡

如果心不平靜，它就無法平衡。正如刀子磨利後才能切割東西；同樣地，唯有具備良好的正念，內觀（隨觀）才成為可能。否則，你有時能辨識出無常（anicca），有時卻不能。如果煩惱升起，就無法輕易證得道果。

因此，禪修者應在行、住、坐、臥四種威儀中皆練習安般念。這是一整天的修持。

【編按：日常生活中的訓練】 大多數人認為觀察呼吸僅限於坐姿。然而，如何在日常生活中訓練心，對於靈性發展至關重要。否則，每個人每天都只是在不斷增加煩惱。

• 莫哥大禪師： 主張在每種姿勢中都了知呼吸的觸感。

• 孫倫大禪師（Sun Loon Sayadaw）： 透過在日常活動中接觸並了知身體感受來訓練心，進步神速。

• 泰國體系： 許多阿姜曼（Ajahn Mun）的弟子使用「Buddho（佛陀）」聖號；隆波瑪哈布瓦（Luangta Mahā Boowa）也是如此。

• 漢傳體系： 著名的廣欽老和尚則是在日常生活中運用「阿彌陀佛」名號。

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沙亞多・烏・Jotika 的十九篇重要法談

註：以下十九篇法談，為沙亞多・烏・Jotika 於西元 2011 年在澳洲所開示。他是一位 Mogok 禪修教師，其指導性的法談比其他人的更為細緻，也相當有系統。願這些法談能為修行者的實修帶來一些有益的指引。

第一講：坐禪——關於安那般那定（Ānāpāna Samādhi）

為了能夠以平衡的方式修行，行者必須以盤腿姿勢而坐。腰部與身體都必須挺直。若身體向前傾，呼吸便不會完整，空氣也無法吸得充足。心也不會變得清明，進而導致昏沉與點頭打瞌睡。

即使身體沒有前傾，若頭向下垂，也會導致昏沉。因此，頸部應當保持正直。

鼻孔入口處，是入息與出息的門口。以正念（sati）觀察此處。氣息的觸感相當微細，起初可能不太清楚。為了了知這一點，應將正念安置並持守在鼻孔入口處。閉上眼睛，讓心觀察這個地方。這就是與正念同住，自然地吸氣、呼氣。

修行者之心的狀態也很重要。有些人認為自己必須控制並壓制其心。因此，他們失去興趣，並害怕自己是在壓抑內心。結果，他們對修行缺乏熱忱，也沒有想修的意願。

（污染或染污這顆心是極其容易的，遠比淨化它容易得多。）

觀呼吸（ānāpāna）就是讓心安住在一個沒有過失的所緣上。若不訓練它，心便會東奔西跑，於是貪、瞋、癡等染污法便會生起。

這些不善法正在焚燒眾生，而人們卻依然在尋找有過失的所緣。安那般那並不是去尋找一個所緣來觀照；它本來就一直存在。它是一個沒有過失、具足寂靜本性的所緣。因此，透過修習安那般那，心會變得平靜、清涼。

我們在修行之前，必須先準備自己的心。這是聖者（ariya）之道。藉由提起這顆心，喜悅便會生起。激勵此心，使其生起修行的意願——這些都是重要之點。現在，就讓我們開始修行。

不要刻意地呼吸，不論是入息還是出息，也不要在呼吸時用力。要以正常、自然的方式呼吸。唯一額外要做的事，就是讓正念安住於鼻孔入口處。有些人呼吸得很用力。我並不是說這樣不對，但如此一來，行者就需要很強的精進，而且身體也必須強健、健康。否則，在短時間內便會疲累、崩潰。不要使心緊繃；要讓它放鬆。

註：安那般那念（ānāpāna-sati bhāvanā）有許多種方式。它就像一門藝術。行者必須依自己的個性與本質，找出適合自己的方式；這需要反覆試驗。

行者必須知道入息與出息在鼻孔處的觸感。若能了知這微細的觸感，也就能了知微細的身與心，或至少能辨識它們。然後便能對它們保持正念，並了知其本性。

Mogok Sayadawgyi 解釋說，了知入息與出息，意即觀照它們的「觸」與「知」。在熟練於「觸」與「知」之後，他會指導行者去觀照那個使呼吸出入的「想要呼吸之心」。

在修行之初，必須包含作意——例如，了知「入息」與「出息」是無我，然後標記入息與出息。熟悉之後，便不再需要為它們命名。若不如此修行，妄念所緣便會闖入。

例如，若你不坐在椅子上，別人就會來坐。心就像一張椅子，而其他心所狀態則像客人。現在還不是觀察六根門所緣的時候。這個階段仍然是在訓練這顆心變得平靜。

除了入息與出息之外，不要注意任何別的東西——例如聲音、疼痛、痠痛等等。

如此一來，便不會迷失於所緣之中。若沒有外境進入，便能在不命名的情況下觀照。當五蓋不生起時，心便會平靜。如此，長與短的入息與出息會逐漸變得均等。

若心不平靜，它便不會平衡。刀磨利之後，才能切東西。同樣地，唯有具備良好的正念，觀智修行才有可能。否則，有時能辨識無常（anicca），有時則不能。若煩惱生起，便無法容易地證得道與果。

因此，行者必須在四種威儀中都修習安那般那。這是一整天都要修的法門。

【註：多數人認為觀呼吸只適用於坐姿。其實，如何在日常生活中訓練這顆心，對靈性成長至關重要。否則，每一個人都會日復一日地持續增長自己的煩惱。依 Sayadawgyi 的教導，訓練這顆心，意即在一切威儀中都了知呼吸的觸感。Soon Loon Sayadawgyi 則是在日常活動中，透過對身體感受的「觸」與「知」來訓練自己的心。因此，他的修行進展得非常迅速。Ajahn Mun 的許多弟子，在日常修行中使用「Buddho」佛號作為例子。Luangta Mahā Boowa 也是如此修行。著名的中國高僧廣欽老和尚，則在日常修行中持誦阿彌陀佛名號。】

Talk Two: Sitting Meditation and Consuming Food

Before starting the main practice, one has to carry out some preliminary work (parikamma) or duties.

1. Ask for forgiveness from the Triple Gem (Buddha, Dhamma, and Saṅgha), as well as from parents and teachers (from beginningless saṁsāra up to the present). This helps protect samādhi from disturbances.

2. Offer the body to the Triple Gem and to one’s teachers. This reduces excessive concern for the body and prevents disturbances. During sitting meditation, too much concern about the body and frequent changing of posture make it difficult to see khandha-dukkha.

3. Spread goodwill (mettā) to the surroundings and to all beings, for protection and for the sharing of merits. (See the story of the Mettā Sutta, Suttanipāta, Uragavagga, Sutta No. 8.)

4. Request meditation instruction from the Buddha or from one’s teachers. With conceit, even if one can discern anicca, one cannot see Nibbāna; thus conceit itself can be a hindrance, for example, Venerable Anuruddha. Making requests before a Buddha statue or a spiritual teacher serves as a reminder for yogis to practise with reverence.

With parikamma, the mind gains a sense of security, especially in quiet places (for example, deep forests, Dtaw Dum Forest is a good example.) In this way, the mind is not overly concerned with the body and can move straight towards Nibbāna.

Therefore, this duty or preparatory work should be done by every yogi. Practising meditation means enriching oneself with the Dhamma. If one does not do so, one instead nourishes unwholesomeness and latent defilements. The enrichment of greed, hatred, and delusion, together with unskillful actions, leads to the apāyas.

Mindfulness (sati) is very important for discerning latent defilements (see some examples given by U Sun Lwin in his talks). Indeed, we can say that the beginning of the Dhamma is mindfulness.

Among the forty meditation objects, ānāpāna is the best. Kasiṇa objects (usually prepared as visual disks) require preparation. Asubha (corpse) meditation can be too demanding. (I once met a Western monk who practised in Sri Lanka with corpses in a cave where human bodies were disposed of; he even took some colour photographs of them.) Ānāpāna, however, can be practised anywhere and acquires more time rather than special conditions. (Without special conditions, yogi gets more time for the practice.)

Some people think that ānāpāna meditation is only related to the Buddha, the agga-sāvakas, and the mahā-sāvakas.

(For example, Sāriputta, Mahā Kassapa, and others. They also teach people in this way. This is a commentary-based interpretation. The Buddha never taught people impossible things, such as the existence of a Creator or Creation.)

This is a problem of misinterpretation. As a result, some people gave up their practice. (If there are differences, we must follow the suttas.) If we do not try for ourselves, we should not speak blindly.

To teach the phusa method for a beginning yogi: phusa means touching or contact, the same as phassa.

1. Take a posture that you can maintain for a long time.

2. The waist and body should be straight. If the head inclines downward, it leads to torpor; if one leans backward, it leads to agitation or fear, and the body becomes imbalanced.

3. Let the mind watch at the entrance of the nostrils and breathe in a natural way. Observe the touching of the in-breath and out-breath at the nostrils.

If you practise with desire and interest, the practice will develop. At the beginning of the practice, if there is no experience of attention and noting, laziness will arise, leading to nodding, or the mind will move toward external objects. Therefore, practise with faith and confidence—this is an important point. It will lead to success; otherwise, one cannot succeed. Without enjoyment and interest in practice, development cannot occur, and one must change one’s state of mind.

Without a vigorous mind, one cannot succeed in worldly matters. The same applies to spiritual endeavour—it requires even more confidence and vigour. When you practise, the power of the mind must be accompanied by confidence and vigour in order to succeed. Practise with patience and endurance in relation to difficulties, restlessness, and inconveniences.

When you have sati, you know the restless mind. Without mindfulness, you do not know what is happening, and this is delusion (moha). Pulling the mind back to the object is right effort (sammā-vāyāma).

For ordinary people, when they do a good and noble work or task, if they do not succeed three or four times, they usually give up. Noble persons, however, keep trying until they succeed. This is the difference between them. If you try again and again, it becomes right effort. In this way, sati and viriya repeatedly pull the mind back to the object, and after some time the mind will settle down.

第二講：坐禪的預備功行

在開始核心修持之前，禪修者必須先完成一些預備工作（Parikamma）或義務，這有助於為心靈清場：

1. 向三寶、父母與老師請求寬恕： 針對從無始輪迴至今所犯的過錯請求原諒。這能化解內心的不安與愧疚，保護「定（Samādhi）」不受干擾。

2. 將色身奉獻給三寶與老師： 這能減少對身體的過度愛惜。在坐禪時，若太在意身體（如頻繁更換姿勢），將難以照見「五蘊皆苦（Khandha-dukkha）」。

3. 散發慈心（Mettā）： 向周遭及所有眾生散發慈愛，這能起到保護作用並分享功德。

4. 向佛陀或老師請求禪修指引： 這能降伏慢心（Conceit）。傲慢是巨大的障礙，正如阿那律尊者（Anuruddha）的例子，即便能辨識無常，若有慢心也難見涅槃。在佛像或老師面前請求，能提醒禪修者保持恭敬心。

完成這些預備後，心會獲得安全感，尤其在深山叢林（如 Dtaw Dum 森林）修持時更顯重要。心不再憂慮色身，便能直趨涅槃。

為什麼選擇安般念？

修持禪修是在用「法」充實自己。否則，我們就是在滋養不善法與隨眠煩惱。貪、嗔、癡的增長會將人導向惡趣（Apāyas）。

在四十種禪定對象中，安般念（呼吸法）是最好的：

• 遍處（Kasiṇa）： 需要準備視覺色盤。

• 不淨觀（Asubha）： 對心理素質要求極高（如在停屍間或面對屍體）。

• 安般念： 隨時隨地可修，不需特殊條件，能爭取更多的修持時間。

有些人誤以為安般念只有佛陀或大弟子們（如舍利弗、大迦葉）才能修，這是一種誤傳。佛陀從不教導不可能實現的事。如果說法有分歧，我們必須以經藏（Suttas）為準。

實修技巧：Phusa（觸）的方法

對於初學者，重點在於 Phusa（接觸），即觸（Phassa）：

• 姿勢： 採取能維持長久且舒適的姿勢。

• 端正： 腰背挺直。頭低會昏沉，後仰會心浮氣躁或產生恐懼，導致身體失衡。

• 觀照： 心守鼻孔出口，自然呼吸，觀察入息與出息與鼻孔的接觸感。

成功的關鍵：信心與精進

1. 興趣與欲望： 帶著渴求真理的興趣去修，法才會進步。若無標記與隨觀的經驗，容易產生懶惰、點頭或心向外跑。

2. 信心（Saddhā）： 這是成功的基石。沒有對法的喜悅與信心，修行就不會增長。

3. 活力（Viriya）： 世間事業尚且需要活力與決心，靈性解脫則需要更強大的勇猛心。

4. 忍辱： 忍耐修行中的困難、躁動與不便。

當你擁有正念（Sati）時，你會察覺到那顆躁動的心。若無正念，你不知道發生了什麼，這就是蒙昧（Moha，癡）。將心拉回觀照對象的努力，就是正精進（Sammā-vāyāma）。

凡夫與聖者的區別： 普通人若嘗試三四次不成功就會放棄；聖者則會不斷嘗試直到成功。透過正念與精進反覆將心拉回，一段時間後，心自然會安頓下來。

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第二講：坐禪與飲食

(Talk Two: Sitting Meditation and Consuming Food)

在開始主要的修行之前，必須先做一些預備工作（parikamma）或應盡的事項。

1. 向三寶（佛、法、僧），以及父母與師長請求原諒（自無始輪迴以來直到現在）。這有助於保護定（samādhi）不受擾動。

2. 將身體供養給三寶以及自己的老師。 這能減少對身體的過度關注，並防止干擾。在坐禪時，若太過在意身體，並頻繁更換姿勢，便很難見到蘊苦（khandha-dukkha）。

3. 向周遭與一切眾生散播慈心（mettā），作為保護，也作為功德的分享。（見《慈經》的故事，《經集》蛇品，第 8 經。）

4. 向佛陀或自己的老師請求禪修指導。 若有慢心，即使能辨識無常（anicca），也無法見到涅槃；因此，慢本身也可能成為障礙，例如阿那律尊者（Venerable Anuruddha）。在佛像前或在靈性導師前作請求，是提醒行者以恭敬心修行。

藉由這些預備工作（parikamma），心會獲得一種安全感，特別是在寂靜之處（例如深林中，Dtaw Dum Forest 就是一個很好的例子）。如此一來，心便不會過度關注身體，而能直接朝向涅槃前進。

因此，每一位行者都應該做這些預備工作或應盡事項。修習禪修，意即以法來充實自己。若不如此，反而是在滋養不善法與隨眠煩惱。貪、瞋、癡的增長，加上不善行為，會導向惡趣（apāya）。

正念（sati）對於辨識隨眠煩惱極為重要（見 U Sun Lwin 開示中所舉的一些例子）。事實上，我們可以說，佛法的開端就是正念。

在四十種業處之中，安那般那（ānāpāna）是最好的。遍處（kasiṇa）所緣（通常需事先製作成視覺圓盤）需要準備。不淨觀（asubha，屍體觀）可能過於艱難。（我曾遇到一位西方比丘，他在斯里蘭卡的一個棄置屍體的洞穴中，以屍體修行；他甚至還拍了一些彩色照片。）然而，安那般那可以在任何地方修習，而且它需要的是更多的時間，而不是特殊條件。（沒有特殊條件，行者反而能有更多時間用於修行。）

有些人認為，安那般那禪修只與佛陀、上首弟子（agga-sāvaka）和大弟子（mahā-sāvaka）有關。（例如舍利弗、摩訶迦葉等人，他們也如此教人。這是一種基於註釋書的解讀。佛陀從不教導人不可能之事，例如有一位創造主或創造論的存在。）

這是一個誤解的問題。結果，有些人因此放棄了修行。（若有差異，我們必須依循經藏。）若我們自己沒有嘗試過，就不應盲目地發言。

對初學行者教授 phusa 方法時：phusa 意為觸、接觸，與 phassa 相同。

1. 採取一個你能夠維持很久的姿勢。

2. 腰與身體應當挺直。 若頭向下垂，會導致昏沉；若向後靠，則會導致掉舉或恐懼，身體也會失去平衡。

3. 讓心在鼻孔入口處觀察，並自然地呼吸。 觀察入息與出息在鼻孔處的觸感。

若你以欲求與興趣來修習，修行便會發展。在修行之初，若沒有作意與標記的經驗，懈怠便會生起，導致打瞌睡，或心轉向外境。因此，要以信與信心來修習——這是一個重要的要點。它將導向成功；否則，便無法成功。若對修行沒有喜悅與興趣，便不會有進展，因此必須改變自己的心態。

若沒有強而有力的心，便無法在世間事業上成功。靈性的努力也是如此——它甚至需要更多的信心與精進。當你修行時，心的力量必須伴隨著信心與精進，方能成功。對於困難、散亂與不便，要以忍耐與堪忍來修行。

當你有正念時，便會知道散亂的心。若沒有正念，你便不知道正在發生什麼，而這就是癡（moha）。把心拉回所緣，就是正精進（sammā-vāyāma）。

對一般人而言，當他們做一件善而高尚的工作或任務時，若三、四次不成功，通常就會放棄。然而，聖者則會不斷努力，直到成功為止。這就是兩者之間的差別。若你一再嘗試，這就成為正精進。如此，正念（sati）與精進（viriya）便會一再把心拉回所緣，過一段時間後，心就會安定下來。

How can something precious be achieved easily? You have to try many times—this is the meaning of bhāvanā (cultivation). To make a good knife, heating the iron and striking it only once is impossible. In Dhamma practice, it is even more difficult. Do not give up. Keep pulling the mind back to the nostrils. Do not lose mindfulness; otherwise, it will lead to nodding.

Many people do not know the nature of breathing from birth until death. To die without sati is delusion—moha or avijjā—which leads to saṅkhāra. Practise ānāpāna with effort in the four postures: sitting, walking, standing, and lying down. Train continuously until you are able to do it naturally.

Some people find it easier in studies and good memories due to their strong ability to concentrate. This is the power of sati and samādhi. In the Mahāsi system, the mind is concentrated at the abdomen; in the Saya Thet system at the middle of the head. (This is not for samādhi but for vipassanā cotemplation after samādhi has been established through ānāpāna.) Although the objects may differ—abdomen, middle of the head, and so on—they all occur within oneself and are known directly, not through thinking. Seeing them in the present moment and knowing them as they are is ñāṇa (knowledge). All of these are contemplations of the four great elements.

The benefits of ānāpāna are as follows:

1. It leads to knowing the nature of mind and body.

2. The in-breath and out-breath always exist, so mindfulness can continue without interruption. (This can be regarded as one of the results of the We-bu system.)

3. It occurs internally, not externally, enabling deeper understanding of the internal nature of the khandhas.

4. It has no occupational hazard and can be practised anywhere and at any time.

For example, consider Buddhānussati—contemplation of the qualities of the Buddha. Would someone practise that in a toilet? Ānāpāna, however, can be practised anywhere without limitation.

[Note: Realization of the Dhamma can happen at any time and in any place. For example, The-in Gu Sayadaw became an anāgāmī while relieving himself in a bamboo thicket. Even in a toilet, it can be a suitable place to contemplate asubha, loathsomeness, decay, and related themes. A true yogi should always keep a contemplative object in mind and not allow defilements to enter.

In some of his talks, We-bu Sayadawgyi mentioned the following:
“Have you ever been mindful of the in-breath and out-breath for twenty-four hours without a break? If you can, you will know its result.”]

If the mind has stiffness, or if a lot of saliva comes into the mouth, this is not good for samādhi practise. With continuous practice, the in-breath and out-breath become very refined and may even seem as if they have stopped, that is, they become unclear. There is no need to be afraid or frightened, and there is no need to search for the breath. One should not breathe strongly in order to make it clearer.

Simply collect the mind at the entrance of the nostrils and observe. For example, if a train station has only one entrance, you only need to wait for the guests at that entrance.

Some people experience gooseflesh during ānāpāna practice. Do not follow these experiences; let the mind remain only at the entrance of the nostrils. Rapture (pīti) can pull the yogi away from the object. If rapture is not followed, samādhi will gradually become stable. Do not let the mind chase after these experiences; simply ignore them.

Sometimes the body experiences sensations like a shower of coolness. This is similar to grinding rice paddy: we are not concerned with the husks, only with the white grains. If yogis do not care about rapture and happiness, samādhi becomes stronger, and rapture and happiness will naturally increase. If one experiences them often, one becomes accustomed to them.

When the mind can be collected at one place, its power becomes stronger. Later, when practising insight, this power can be used to contemplate seeing, hearing, and other phenomena.

培育與持續的必要性

世間珍貴之物怎能輕易獲得？你必須嘗試多次——這就是「修習（bhāvanā，培育）」的含義。正如打造成一把好刀，僅加熱鐵塊並敲擊一次是不可能的；佛法修持則更為艱難。

不要放棄。 持續將心拉回鼻孔處。不要失去正念，否則會陷入昏沉（點頭）。許多人從出生到死亡都不知道呼吸的本質。若死時沒有正念，即是蒙昧（Moha 或 Avijjā），這會導向「行（Saṅkhāra）」。應在行、住、坐、臥四種威儀中精進練習安般念，直到你能自然而然地保持。

不同的系統與共通的本質

有些人因為專注力強，在學業與記憶方面表現優異，這便是正念（Sati）與定（Samādhi）的力量。

• 馬哈希（Mahāsi）體系： 心專注於腹部。

• 薩亞德（Saya Thet）體系： 專注於頭部中央。 （這些並非單純為了禪定，而是在透過安般念建立定力後，進行的內觀隨觀。）

雖然專注的對象不同（腹部、頭部等），但它們都發生在自己體內，且是透過直覺了知，而非思考。在當下看見現象並如實了知，這就是「智（Ñāṇa）」。這一切本質上都是對「四大（四種元素）」的隨觀。

安般念的益處

1. 了知身心本質： 它是通往理解名色（Mind and Body）的門戶。

2. 不間斷的正念： 入息與出息永遠存在，正念可以無間斷地持續（這是韋布 [We-bu] 體系的成果之一）。

3. 內向性： 發生於內在而非外在，使人能更深層地理解五蘊（Khandhas）的內在本質。

4. 無職業風險： 隨時隨地可修，不受限制。

   • 例如：你會在廁所練習「佛隨念（念佛）」嗎？但安般念則可以在任何地方修持。

【註：處處皆是道場】 證悟佛法可能發生在任何時間與地點。例如：德因古禪師（The-in Gu Sayadaw）是在竹林裡如廁時證得阿那含果（三果）。即便在廁所，也是觀照不淨、敗壞與衰亡的絕佳場所。真正的修行者應始終保持隨觀對象，不讓煩惱入侵。 韋布大禪師曾說：「你可曾二十四小時不間斷地正念於入出息？如果你能做到，你就會知道它的結果。」

應對修行中的現象

1. 呼吸變得微弱： 隨著持續修習，呼吸會變得非常微細，甚至感覺像停止了（變得不明顯）。無需驚慌或恐懼，也不要刻意尋找呼吸或強行深呼吸來讓它變明顯。

   • 只要將心收攝在鼻孔入口處觀察即可。

   • 譬喻： 就像火車站只有一個出口，你只需在那個門口等候客人。

2. 喜（Pīti）的現象： 有些人會起雞皮疙瘩或感覺身體被清涼籠罩。

   • 不要隨順這些經驗： 讓心留在鼻孔處。喜（Rapture）可能會把禪修者拉離觀照對象。

   • 譬喻： 就像碾稻穀，我們不在乎穀殼（喜、樂等副產品），只在乎白米（定、慧）。

   • 若不執著於喜與樂，定力會更強，而喜樂自然會隨之增加。

當心能收攝於一處時，其力量會變得強大。隨後在修習內觀時，這股力量就能用於觀照見、聞等一切現象。

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怎麼可能輕易獲得珍貴之物？必須反覆嘗試多次——這就是**修習（bhāvanā）**的意義。要製作一把好刀，只加熱鐵並敲打一兩次是不可能的。在法的修行中，更加困難。不要放棄。要不斷地把心拉回到鼻孔處。不要失去正念；否則，就會導致昏沉打瞌睡。

許多人從出生到死亡，都不了解呼吸的本質。若在沒有正念（sati）的情況下死亡，就是愚癡（moha 或 avijjā），而這會導致行（saṅkhāra）。應在四種威儀中努力修習安那般那：坐、行、立、臥。持續訓練，直到能夠自然地做到。

有些人因為具備較強的專注力，因此在學習與記憶上較為容易。這就是正念與定（samādhi）的力量。在 Mahāsi 系統中，心專注於腹部；在 Saya Thet 系統中，則專注於頭部中央。（這並非用於定本身，而是在透過安那般那建立定之後，用於觀（vipassanā）之觀照。）雖然所緣不同——腹部、頭部中央等等——它們皆發生於自身之內，且是直接了知的，而非透過思考。於當下見到它們並如實了知，即是知（ñāṇa）。這些都屬於對四大元素的觀照。

安那般那的利益如下：

1. 能導向了知身心的本質。

2. 入息與出息始終存在，因此正念可以不間斷地持續。（這可視為 We-bu 系統的一項成果。）

3. 它是內在的，而非外在的，因此能更深入地理解五蘊的內在本質。

4. 它沒有職業風險，且可在任何時間、任何地點修習。

例如，觀佛隨念（Buddhānussati）——觀想佛陀的功德——有人會在廁所中修習嗎？然而，安那般那則可在任何地方無限制地修習。

【註：證悟佛法可以在任何時間、任何地點發生。例如，The-in Gu Sayadaw 在竹林中解手時證得不還果（anāgāmī）。即使在廁所，也可以成為觀照不淨、厭惡、敗壞等主題的適當場所。真正的行者應當隨時保持一個觀照的所緣，不讓煩惱有機可乘。在 We-bu Sayadawgyi 的一些開示中，他曾說：「你是否曾經在二十四小時內不間斷地覺知入息與出息？如果你能做到，你就會知道它的結果。」】

若心變得僵硬，或口中產生大量唾液，這對定的修習並不好。隨著持續修行，入息與出息會變得非常微細，甚至似乎停止了，也就是變得不明顯。無需害怕或驚慌，也無需去尋找呼吸。不應刻意強力呼吸以使其變得清楚。

只需將心收攝於鼻孔入口處並觀察。例如，一個火車站若只有一個入口，你只需要在那個入口等待乘客。

有些人在修習安那般那時會出現雞皮疙瘩的感覺。不要追隨這些經驗；讓心只安住於鼻孔入口處。喜（pīti）可能會把行者從所緣中拉走。若不追隨喜，定（samādhi）便會逐漸穩定。不要讓心追逐這些經驗；只需忽略它們。

有時身體會出現如同清涼水流淋浴般的感受。這就像碾米一樣：我們不關心稻殼，只關心白米。若行者不在意喜與樂，定便會更強，而喜與樂也會自然增長。若經常經驗它們，便會逐漸習慣。

當心能夠安住於一處，其力量便會增強。之後，在修習觀時，這種力量可用來觀照見、聞等各種現象。

Contemplation During the Consuming of Food

(Sayadaw gives instructions on reflection on food before eating. This is taught primarily for monks, but laypeople can also practise it.)

For most people, eating is motivated by enjoyment or beauty. After correcting our mental states and then consuming food, we should reflect that the body is constructed of the four great elements and is supported by conditions: action (kamma), mind (citta), temperature (utu), and nutriment (āhāra). This is not “me” and not “mine.”

In eating, there are two main contemplations: chewing and swallowing. Just as in walking one notes lifting, stepping, and placing down the foot, when chewing food one notes “chewing,” and when swallowing, one notes “swallowing.”

If these are noted as the main objects, sati does not fall away. One must note them with interest. During eating, put in effort to maintain mindfulness so that sati does not slip away. This is the practice of a yogi cultivating mindfulness, or of someone training himself towards Nibbāna.

After swallowing food, the mind may arise with the intention or desire to take more food. Note this as “wanting to take.” Observe the nature of these movements. While chewing, the mouth is moving; after swallowing, it becomes calm. Wanting to take food has the nature of stimulation; taking food has the nature of movement. One must contemplate these processes in order to discern them clearly.

These are the main contemplations related to eating. They must be practised repeatedly and carefully. Only through gradual, step-by-step practice does progress arise—like climbing stairs, one step at a time.

飲食期間的隨觀

（註：禪師在此給予餐前對食物省察的指導。這主要針對僧眾教導，但在家居士亦可修習。）

對於大多數人來說，進食的動機往往是為了享受（美味）或美觀。在校正我們的心理狀態後進食，我們應當省察：這具身體是由「四大（地、水、火、風）」所構成，並由四種條件支撐——業（kamma）、心（citta）、時節（utu，溫度）與食（āhāra，營養）。這並非「我」，亦非「我所有」。

進食中的兩個核心隨觀：咀嚼與吞嚥

如同行禪時標記「提起、邁步、放下」，進食時也有其核心標記：

• 咀嚼時： 標記「咀嚼」。

• 吞嚥時： 標記「吞嚥」。

如果將這些視為主要觀照對象，正念（sati）就不會散失。你必須帶著興趣去標記。在進食過程中，投入精進力以維持覺知，不讓正念溜走。這就是一位培育正念的禪修者、或是一位正趨向涅槃者的修持。

觀察動機與動作的本質

當食物吞嚥下去後，心中可能會升起想要再吃下一口的意圖或欲望。此時應標記為「想要拿取」。

觀察這些動作的本質：

1. 咀嚼時： 嘴部處於「移動」的狀態。

2. 吞嚥後： 嘴部恢復「平靜」的狀態。

3. 想要拿取食物： 具有「刺激/驅動」的本質。

4. 拿取食物（手部動作）： 具有「移動」的本質。

禪修者必須觀察這些過程，以便清晰地辨識它們。

循序漸進的進步

以上是與飲食相關的核心隨觀。它們必須被反覆且細心地修習。唯有透過這種循序漸進、步步為營的修持，進步才會顯現——如同攀爬樓梯，一次只能跨出一階。

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飲食時的觀照

(Contemplation During the Consuming of Food)

（尊者在此開示於進食前對食物作觀照的方法。此教導主要是為比丘而說，但在家人也可以修習。）

對大多數人而言，進食是出於享受或對美味的追求。在調整好自己的心態之後再進食時，應當觀照：此身是由四大元素所構成，並依於諸條件而維持——業（kamma）、心（citta）、時節／溫度（utu）與食物（āhāra）。這不是「我」，也不是「我的」。

在進食時，有兩個主要的觀照對象：咀嚼與吞嚥。正如在行走時標記提起、移動、放下腳一樣，當咀嚼食物時，便標記「咀嚼」；當吞嚥時，便標記「吞嚥」。

若將這些作為主要所緣來標記，正念（sati）就不會失落。必須帶著興趣去標記它們。在進食期間，要努力維持正念，使正念不致滑失。這就是一位修行者培養正念的修行，或是一位正在訓練自己走向涅槃的人所做的修行。

在吞下食物之後，心中可能會生起想再取更多食物的意圖或欲望。要將此標記為「想取」。觀察這些動作的本質。咀嚼時，嘴巴在動；吞下之後，它便平靜下來。想取食物具有刺激的性質；取食物則具有動作的性質。必須觀照這些過程，以便清楚地辨識它們。

這些就是與進食有關的主要觀照。必須反覆而仔細地修習。唯有透過漸進、一步一步的修行，進展才會生起——就像爬樓梯一樣，一步一步地往上。

Talk Three: Ānāpāna and Sati in Hearing

Insight meditation (vipassanā) means practising so that knowing-knowledge (ñāṇa) and the reality of the khandhas fit together. To understand this point, mindfulness (sati) must first be established, and samādhi must also be included.

When the in-breath and out-breath enter and touch at the nostrils, beginning yogis should note them as “going in” and “going out.” Now we contemplate reality and knowing together, without letting the mind wander outward.

Sometimes the in-breath is short and the out-breath is long, for example when one sighs; sometimes it is the opposite. At times, the in-breath and out-breath are not equal. Therefore, in the Ānāpānasati practice, the Buddha instructed us to contemplate and know short and long breaths.

Some practitioners contemplate the beginning, the middle, and the end of the breath and note them, but they cannot follow continuously and become tired. To know the beginning, middle, and end means to know the whole breath—from the beginning through the middle to the end. This is knowing the breath exactly as it is, from the start of the in-breath to its end, and from the start of the out-breath to its end.

Only when knowing and reality fit together precisely does the mind not go outward, because it is carefully attending to what is actually happening.

Sayadawgyi often instructed practitioners to practise ānāpāna for fifteen or twenty minutes at the beginning of sitting meditation.

[This was mentioned in many of his daily talks for general listeners. For those practising under his direct guidance at the centre, the instructions might differ. (See Sayadaw’s short biography by U Kyaw Thein, who practised under his guidance at the centre; Sayadaw instructed him to develop samādhi through ānāpāna until it became stable.)]

Even for those who have already discerned anicca at the beginning of sitting, samādhi must still be established.

This is a general principle at other times but not at near death, there is no need to do samādhi, because there is no time for it. (In many scriptures, when the Buddha visited monks who were ill or dying, he always taught them vipassanā (insight meditation). At times of good health and in ordinary circumstances, however, people should calm the mind and purify it from the hindrances.

It is like a knife: after sharpening it, one can cut things. Even if one has already discerned phenomena before, after re-establishing samādhi one can discern more clearly than before. If the mind moves away, pull it back to the object. If you bind a wild bull to a post, at first it will struggle, but after some time it will calm down. In the same way, with unshakable resolution and effort, sati becomes stable and the mind calms down; thus sati and viriya develop into samādhi.

At the beginning of practice, even the touching of the in-breath and out-breath is not clear. With practice it becomes clearer, and with further development it becomes very refined. Some yogis then think that they are no longer breathing, as if the breath has stopped. Wanting to make it clear again, some breathe strongly. This is like going upward and then coming down again. Yogis should not do this.

When refinement occurs, yogis must have strong sati and not become confused. With strong sati, samādhi also increases. When the breath becomes refined, one should not search for it. The air will naturally appear again at the entrance of the nostrils, where the yogi watches with strong mindfulness. When it appears again, it may arise as a mental sign, like a wisp of smoke or a bar.

Some yogis play with this mental image, moving it in and out of the body; others simply let it remain at the entrance of the nostrils. Playing with the sign externally involves sending it out about an arm’s length, increasing the distance step by step, and then drawing it back again. (See the Kanni ānāpāna system or the teachings of Mye-zin Sayadaw.)

What happens when practising in this way? Interestingly, it dispels sloth and torpor. (The Kanni system is not intended solely for this purpose; it also increases saddhā—confidence in the Dhamma—and supports samādhi and insight.) It strengthens viriya-magga and supports effort, leaving no room for sloth and torpor.

Some practitioners direct the breath internally from the nostrils to the chest and abdomen, feeling the tension of the in-breath and out-breath and the gradual reduction of that tension. This increases the power of sati. Others play with the samādhi-nimitta (mental sign); in such cases, the mind moves and samādhi declines.

Therefore, yogis have to pay close attention at the entrance of the nostrils, just as when cutting a log with a saw one concentrates only on the cutting point. This quickly leads the mind to one-pointedness (ekaggatā). This is the correct way to work with mental signs (nimitta).

When a yogi becomes dull or does not experience pleasure in bhāvanā, it can be helpful to work skillfully with the sign. (This is also mentioned by a Thai Ajahn who developed the skeleton sign.) However, if one wishes to develop strong sati, one should keep the attention internal. For samādhi, the sign should remain at the entrance of the nostrils.

Jhānic factors may arise quickly for some practitioners who have perfected their practice over many lives. With stable samādhi, the mind becomes calm and peaceful, and rapture (pīti) may arise like a shower. At this point, the yogi should not follow rapture, but continue watching only at the nostrils. Rapture is indeed wholesome, but it can pull the mind away and deceive the yogi. Only by not following it does samādhi improve.

According to the Ānāpānasati Sutta, if one practises the sixteen stages, rapture arises many times—this is the gradual path. Developing rapture means that rapture arises with both the in-breath and the out-breath. Some practitioners experience rapture only when breathing in but not when breathing out. This indicates an incompleteness in bhāvanā. The reason is that while breathing in, the mind inclines toward the object, but it does not do so while breathing out. Others experience the reverse.

To avoid this imbalance, do not force the in-breath or the out-breath; simply follow the breath naturally. In this way, gooseflesh and rapture arise with both in-breath and out-breath. If the practice inclines too much to one side, the other side weakens. Therefore, balance is essential.

At this stage, ānāpāna practice is like an art. When rapture arises, gooseflesh appears, the nerves open, and the circulation of blood and air becomes smooth.

[In Ajahn Ṭhānissaro’s breath meditation, he taught the balancing of breath energy throughout the whole body in order to establish samādhi.]

第三講：安般念與聽聞中的正念

內觀（Vipassanā）意味著修習「能知之智（ñāṇa）」與「五蘊實相（khandha）」的契合。要達到這一點，必須先建立正念（sati），並包含定力（samādhi）。

呼吸的長短與全過程

當入息與出息在鼻孔處進出接觸時，初學者應標記「入」與「出」。我們讓「實相」與「了知」在一起，不讓心向外流散。

有時入息短、出息長（如嘆氣時），有時則相反。因此，佛陀在《安般念經》中教導我們要了知「長息」與「短息」。

• 了知初、中、後： 有些人試圖分別標記呼吸的開始、中間與結尾，但往往因無法持續而感到疲倦。

• 正確的理解： 這裡的「初中後」是指了知呼吸的全過程——從入息開始到結束，從出息開始到結束。當了知與實相精確契合時，心就不會外散。

定力的建立與重要性

莫哥大禪師常建議在正式內觀前，先修 15 到 20 分鐘的安般念以建立定力。

• 磨刀譬喻： 定力就像磨刀石，磨利後的刀（心）才能更清晰地切割（辨識）現象。

• 野牛譬喻： 將野牛（心）拴在柱子（對象）上，起初它會掙扎，但隨著正念與精進（viriya），它終會冷靜下來，發展成定。

【特殊情況：臨終】 在臨終或病重時，不需刻意修定，因為時間不夠。佛陀在探視病重僧眾時，總是直接教導內觀（隨觀無常）。但在健康平安時，我們應先清淨心中的障礙（五蓋）。

應對禪相（Nimitta）

當呼吸變得極其微細，感覺像停止時，不要刻意用力呼吸。此時應保持強大的正念，空氣自然會再次顯現。有時它會以「禪相（Nimitta）」的形式出現，如一縷煙、光束或木條。

1. 不同的修法：

   • 外部修法： 有些系統（如 Kanni 系統）會引導禪相在體外移動。這有助於驅除昏沉（sloth and torpor），增強信心與精進。

   • 內部修法： 有些人將呼吸感引導至胸部或腹部，增加正念的力量。

2. 正確的專注：

   • 鋸木譬喻： 就像鋸木頭時只盯著鋸齒與木頭的接觸點，禪修者應只專注於鼻孔的接觸點。這能迅速達成心一境性（ekaggatā）。

   • 若心隨禪相亂動，定力反而會下降。

喜（Pīti）的平衡與陷阱

對於宿世有修行的禪修者，**喜（Pīti）**可能像淋浴一樣降臨。

• 不要跟隨喜受： 喜雖然是善的，但它會欺騙並拉走你的心。唯有不跟隨它，定力才會進步。

• 入出息的平衡： 有些人只有入息有喜，出息卻沒有。這表示心在入息時傾向對象，出息時卻放鬆了。

• 呼吸的藝術： 不要強迫呼吸。當入出息平衡時，喜與雞皮疙瘩會自然且均勻地出現，神經會放鬆，血液與空氣的循環會變得順暢。

【註：呼吸能量的平衡】 阿姜 Ṭhānissaro（塔尼薩羅尊者）也教導過：透過平衡全身的呼吸能量來建立穩固的定力。

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第三講：安那般那與聽覺中的正念

(Talk Three: Ānāpāna and Sati in Hearing)

觀（vipassanā）意即修行，使「知的智慧」（ñāṇa）與五蘊的實相相契合。要理解這一點，首先必須建立正念（sati），並且也必須具備定（samādhi）。

當入息與出息進入並在鼻孔處接觸時，初學行者應標記為「進」與「出」。此時我們是將實相與知一同觀照，不讓心向外散亂。

有時入息短而出息長，例如嘆氣時；有時則相反。有時入息與出息並不均等。因此，在安那般那念的修習中，佛陀教導我們觀察並了知長與短的呼吸。

有些修行者觀察呼吸的起點、中段與終點並加以標記，但無法持續跟隨，因而感到疲憊。所謂了知起、中、終，即是了知整個呼吸——從開始經過中段直到結束。這就是如實了知呼吸：從入息的起點到終點，以及從出息的起點到終點。

唯有當「知」與「實相」精確契合時，心才不會向外散亂，因為它正細緻地專注於實際正在發生的事情。

Sayadawgyi 常常指導修行者，在坐禪開始時先修習十五或二十分鐘的安那般那。

【此點在他對一般聽眾的日常開示中多次提及。對於在禪修中心接受他直接指導的修行者，教導方式可能有所不同。（見 U Kyaw Thein 所寫的簡短傳記，他曾在中心接受指導；Sayadaw 指示他以安那般那發展定，直到穩定為止。）】

即使是在坐禪初期已經能辨識無常（anicca）的人，仍然必須建立定。

這是一項一般性的原則，但在臨終時則不適用，因為已沒有時間修定。（在許多經典中，當佛陀探訪病重或臨終的比丘時，總是教導觀（vipassanā）。但在健康良好與一般情況下，人們應當令心寂靜，並從諸蓋中淨化。）

這就像一把刀：磨利之後才能切東西。即使先前已經觀見諸法，在重新建立定之後，仍能比以前更清楚地觀見。若心離開所緣，就把它拉回來。若將野牛綁在柱子上，起初它會掙扎，但過一段時間後便會平靜。同樣地，透過堅定不動的決心與努力，正念會變得穩定，心也會平靜；如此，正念與精進（viriya）便發展為定。

在修行初期，連入息與出息的觸感都不清楚。隨著修行，它會變得清楚；進一步發展後，則會變得非常微細。有些行者此時會以為自己不再呼吸，好像呼吸停止了一樣。為了讓它再次清楚，有些人會用力呼吸。這就像爬上去又掉下來一樣。行者不應如此。

當呼吸變得微細時，行者必須具備強而穩固的正念，不可迷惑。正念強時，定也隨之增強。當呼吸變得微細時，不應去尋找它。氣息自然會再次在鼻孔入口處顯現，而行者以強大的正念觀照此處。當它再次出現時，可能會以心相（nimitta）的形式出現，如煙絲或光條。

有些行者會玩弄這種心相，使它進出身體；另一些則讓它停留在鼻孔入口處。向外操作心相，是將它送出至約一臂之距，逐步拉遠，再將其拉回。（見 Kanni 安那般那系統或 Mye-zin Sayadaw 的教導。）

這樣修行會發生什麼？有趣的是，它能驅除昏沉與睡眠。（Kanni 系統並非僅為此目的；它也能增強信（saddhā），並支持定與觀。）它強化精進道（viriya-magga），支持努力，使昏沉與睡眠無從生起。

有些修行者會將呼吸由鼻孔導入身內至胸部與腹部，感受入息與出息的張力及其逐漸減弱。這能增強正念的力量。另一些則玩弄定相（samādhi-nimitta）；在此情況下，心會移動，而定會下降。

因此，行者必須專注於鼻孔入口處，如同用鋸子鋸木頭時，只專注於鋸切的那一點。這樣能迅速使心達到一境性（ekaggatā）。這才是正確運用心相的方法。

當行者感到昏鈍，或在修行中無法生起喜悅時，善巧地運用心相可能有所幫助。（泰國一位發展骨架觀的阿姜也曾提及此點。）然而，若希望發展強而穩固的正念，則應保持內觀。對於定而言，心相應停留於鼻孔入口處。

對於某些已在多生中圓滿修行的人而言，禪支可能很快生起。當定穩定時，心變得平靜與安寧，喜（pīti）可能如淋浴般生起。在此時，行者不應追隨喜，而應持續觀照鼻孔處。喜雖然是善法，但它會拉走心並迷惑行者。唯有不追隨它，定才會提升。

依《安那般那念經》所說，若修習十六階次，喜會多次生起——這是漸進之道。發展喜，意即在入息與出息時皆有喜生起。有些修行者只在入息時有喜，而出息時沒有，這表示修行尚未完整。原因在於入息時心傾向於所緣，而出息時則沒有。另一些人則相反。

為避免此種不平衡，不要強迫入息或出息；只需自然地隨順呼吸。如此，雞皮疙瘩與喜會在入息與出息中同時生起。若修行過於偏向一方，另一方就會減弱。因此，平衡是必要的。

在此階段，安那般那的修習如同一門藝術。當喜生起時，雞皮疙瘩出現，神經開展，血液與氣流循環變得順暢。

【在 Ajahn Ṭhānissaro 的呼吸禪中，他教導將呼吸能量平衡於全身，以建立定（samādhi）。】

After that stage, there are no aches in the knees or back during contemplation. The yogi takes pleasure in bhāvanā. Sometimes rapture (pīti) becomes coarse and the mind no longer inclines toward it. As rapture subsides, pleasure and coolness arise in the mind. This is happiness (sukha).

At the beginning of practice, pīti and sukha arise together, but as practice continues, only sukha remains. Sometimes sukha arises with the in-breath but not with the out-breath; then one has to balance them. Rapture and happiness can deceive people. Therefore, do not follow them. Instead, collect the mind at the entrance of the nostrils.

Even though pleasure arises through the power of bhāvanā, it is important not to take delight in it and lose the object, that is, the breath. This leads to stable samādhi at the nostrils.

One has to practise in all four postures. In daily life, during free moments, one can practise ānāpāna—for example, while waiting for a bus or riding on a bus. Watching the breath while counting is a skilful use of time.

(Other supports can also be used, such as a mantra (“Buddho”), or simple observation of the breath.)

Counting can be practised as follows: one–one, two–two, three–three, and so on, up to five–five. Then start again from one–one, two–two … up to six–six, seven–seven, and gradually increase up to ten–ten.

During counting from one–one to ten–ten, if the mind stays with the object, the yogi completes one round. If a mistake is made, one should return to one–one and begin again.

[Note: This way of counting the breath is used in the Kanni system to develop a light nimitta (mental sign).]

This method is also suitable when using rosary beads. With more counting rounds, confidence (saddhā) increases. In this way, one not only maintains sati but also applies careful attention to the object.

Some people use very simple counting, such as one to ten, one to ten. This is easy, but because it is easy, they may not take it seriously. The first method emphasizes keeping the object firmly when the mind tends to move away. Concern about losing the object encourages stronger mindfulness. Although it is more difficult, it requires greater care with sati, and as a result mindfulness becomes stronger.

There are three factors involved in this practice. These are:

1. Being mindful of the air—touching and knowing it.

2. Maintaining awareness of the counting (for example, one–one, two–two).

3. Taking care not to miss the rounds of counting (such as one to six, one to seven, and so on).

This method causes the hindrances to fall away quickly. One has to practise with firm resolution (adhiṭṭhāna), deciding in advance how many rounds to complete—for example, five hundred rounds or a thousand rounds. This leads to samādhi quickly. If a yogi misses a round, they cannot continue that count and must begin again from the start. Therefore, they must be very careful.

To fulfil the resolution (the firm standpoint), one must apply great care and mindfulness. In a short period, this develops samādhi.

[Note: Some yogis who have experienced the Kanni system have reported records of this practice, and these seem to support this point.]

If one is skilled in ānāpāna practice, one can use rapture (pīti) according to one’s intention, directing it to any part of the body. It is like an electric current, opening the channels of nerves, blood, and air, and it can be healing. With the discerning of refined pīti and sukha as they arise, confidence in the Buddha and Dhamma increases.

However, with ānāpāna alone one cannot withstand all the impacts of worldly objects from the surroundings. To develop endurance, it is still necessary to contemplate whatever arises at the eye, ear, nose, and other sense doors.

Now we turn to contemplation of the hearing mind (hearing consciousness). We cannot endure sounds themselves, nor can we control the hearing mind. Quarrels and conflicts can arise instantly with stick, knife or gun. Through hearing, mental reaction of lust arises and also leads to other pain and sorrow. Therefore, one needs to contemplate the nature of hearing.

Ānāpāna is the stage of establishing mindfulness (sati). Contemplating phenomena in turn through the six sense doors is the stage of satipaṭṭhāna.

Hearing consciousness arises due to causes. These are sound, the ear, space, and attention. Hearing arises dependent on these four factors. If there is no attention, one does not hear, or the sound is not clear. In an airtight room, one cannot hear sounds; if someone is deaf, there is no hearing. Thus, hearing is a result of conditions.

Therefore, hearing is a phenomenon of cause and effect. It does not happen by itself, nor is it created by a permanent God. It does not exist beforehand.

Sayadawgyi instructed yogis to contemplate where hearing arises—at the ear—and not to follow the sound. If one contemplates by following the sound, one may also discern anicca, but sakkāya-diṭṭhi (personality view) can arise in the mind. The Buddha taught the practice of satipaṭṭhāna by contemplating both internal and external phenomena; however, before becoming a stream-enterer, yogis should emphasize internal contemplation. When practice matures, there is no problem.

喜、樂的轉化與平衡

當禪修進入穩定階段，膝蓋或背部的痠痛會消失，禪修者會對「修習（bhāvanā）」感到法喜。

• 從喜到樂： 有時「喜（pīti）」會變得粗重，心不再傾向它。隨著「喜」平息，心中會升起平靜與清涼，這便是「樂（sukha）」。

• 平衡入出息： 初期「喜」與「樂」並存，後期則僅餘「樂」。若發現「樂」僅隨入息升起而不在出息出現，則需調和使之平衡。

• 不要被欺騙： 喜與樂容易讓人產生執著而迷失。不要跟隨它們，應將心始終收攝在鼻孔入口處。 即便法喜充滿，也不要忘失觀照對象（呼吸），如此「定」才會穩固。

實用的數息法（Kanni 體系）

在日常生活中（如等公車、搭車時），可以利用「數息」來善用時間。這不僅能維持正念，還能訓練極致的專注。

數息的步驟：

1. 第一輪：一—一，二—二……數到五—五。

2. 第二輪：從一—一開始……數到六—六。

3. 依此類推，逐輪增加，直到十—十為一個大循環。

嚴格的紀律： 如果在數到十—十的過程中，心跑掉了或數錯了，必須立即回到一—一重新開始。這種「決意（adhiṭṭhāna）」能迫使五蓋迅速消退。

數息法的三個要素：

1. 正念於氣： 覺知呼吸的觸與知。

2. 正念於數： 清楚當下數到幾（如三—三）。

3. 正念於輪： 清楚當下是在哪一輪（如正在數到七的這一輪）。

註： 這種方法也適合配合念珠使用。透過預設目標（如完成五百或一千輪），能迅速建立強大的定力。熟練後，這股能量（如電流般的「喜」）甚至能引導至全身，開啟經絡、促進氣血循環並具有療癒力。

六根的隨觀：聽覺的本質

單靠安般念不足以抵禦世間外境的衝擊。要培養真正的忍辱與定力，必須隨觀眼、耳、鼻等感官所升起的一切現象。

隨觀「聽覺（耳識）」：

我們無法控制聲音，也無法控制耳識的升起。聲音往往引發貪愛、嗔恨甚至衝突。

• 聽覺的生起因緣： 聲音、耳朵（耳根）、空間（傳播媒介）、作意（注意）。

• 非我、非神造： 聽覺是依緣而生的「因果現象」，它並非原本就存在，也不是由神創造的。

莫哥大禪師的指導：

1. 觀照之處： 應觀照聽覺升起的地方——耳朵內部。

2. 不要隨聲外流： 如果心跟著聲音跑，雖然也能發現無常，但容易生起「我見（sakkāya-diṭṭhi）」。

3. 內觀為先： 在證得須陀洹（初果）之前，應強調「內隨觀」。待修持成熟後，內外隨觀皆無妨礙。

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

在那個階段之後，於觀照時，膝蓋或背部將不再有疼痛。行者會對修習（bhāvanā）生起喜悅。有時喜（pīti）變得粗重，心便不再傾向於它。當喜退去時，心中會生起安樂與清涼，這即是樂（sukha）。

在修行初期，喜與樂同時生起，但隨著修行進展，僅剩下樂。有時樂只在入息時生起，而在出息時不生起，此時便需要加以平衡。喜與樂都可能迷惑人，因此不要追隨它們。應當將心收攝於鼻孔入口處。

即使透過修習而生起樂，也不應對其生起貪著而失去所緣——也就是呼吸。如此才能在鼻孔處建立穩固的定（samādhi）。

必須在四種威儀中修習。在日常生活中，於空閒時間亦可修習安那般那，例如等公車或搭公車時。觀呼吸並配合數息，是善用時間的方法。
（亦可使用其他輔助方法，例如佛號（“Buddho”）或單純觀察呼吸。）

數息的方法如下：一—一、二—二、三—三，如此至五—五；然後重新從一—一開始，再到六—六、七—七，逐漸增加至十—十。

在從一—一數至十—十的過程中，若心能保持在所緣上，行者便完成一輪。若出現錯誤，則應回到一—一重新開始。

【註：此種數息方法在 Kanni 系統中用於培養輕微的心相（nimitta）。】

此方法亦適用於使用念珠。隨著數息輪次增加，信（saddhā）也會增強。如此，不僅維持了正念（sati），也對所緣施以細緻的注意。

有些人使用非常簡單的數息方式，例如一到十、一到十。這雖然容易，但正因為容易，可能不夠認真對待。第一種方法強調在心容易離開所緣時，牢牢保持所緣。對於失去所緣的警覺，能促進更強的正念。雖然較困難，但需要更細緻的正念，因此正念也會變得更強。

此修行包含三個要素：

1. 對氣息保持正念——觸知它。

2. 保持對數息的覺知（例如一—一、二—二）。

3. 注意不遺漏數息的輪次（如一到六、一到七等）。

此方法能使五蓋迅速消退。必須以堅定的決心（adhiṭṭhāna）來修習，事先決定要完成多少輪，例如五百輪或一千輪。這能快速導向定。若行者漏掉一輪，便不能繼續該次數息，必須重新開始。因此，必須非常謹慎。

為了完成此決心（堅定立場），必須投入高度的專注與正念。在短時間內，這將培養出定。

【註：一些曾修習 Kanni 系統的行者，記錄了此方法的經驗，似乎支持這一點。】

若善於安那般那的修習，行者可以依意願運用喜（pīti），將其導引至身體的任何部位。它如同電流，能打開神經、血液與氣流的通道，並具有療癒效果。當辨識微細的喜與樂時，對佛與法的信心會增強。

然而，僅靠安那般那，無法承受來自外境的一切衝擊。為了培養忍受力，仍須觀照在眼、耳、鼻等根門所生起的現象。

現在轉向對「聞心」（聽覺識）的觀照。我們無法忍受聲音本身，也無法控制聽覺之心。透過聽覺，可能瞬間引發爭吵與衝突，甚至涉及棍棒、刀或槍。透過聽覺，也可能引生貪欲與其他痛苦與憂傷。因此，必須觀照聽的本質。

安那般那是建立正念（sati）的階段；透過六根門逐一觀照諸法，則是四念處（satipaṭṭhāna）的階段。

聽覺識是依因緣而生起的，其條件包括：聲音、耳根、空間，以及作意（attention）。聽覺依這四種因素而生。若沒有作意，便不會聽見，或聲音不清楚。在密閉無空氣的房間中無法聽見聲音；若是聾者，也沒有聽覺。因此，聽覺是條件的結果。

因此，聽覺是因果現象。它並非自發，也非由某個永恆的神所創造；它並非先前就存在。

Sayadawgyi 指導行者應觀照聽覺生起之處——在耳根——而不是追隨聲音。若追隨聲音來觀照，雖然也可能辨識無常（anicca），但心中可能會生起身見（sakkāya-diṭṭhi）。佛陀教導四念處的修行，包括內與外的觀照；然而，在尚未證得入流果之前，行者應著重於內觀。當修行成熟時，則不會有問題。

Do not take hearing as “me” or “mine,” and do not frame it as “I hear.” This leads to wrong view based on identity. Instead, do not differentiate sounds as praise or blame; simply note hearing as impermanent (anicca), or note it as hearing-consciousness.

With improper attention (ayoniso manasikāra), defilements enter the mind. For example, taking pleasure in a woman’s or a man’s voice can give rise to lust (rāga). If one cannot stop this, return to the nostrils, and then attend to sounds again in turn. This is training in hearing, not yet insight contemplation; it is an exercise of the ear-door. (It is like studying rather than taking an examination.)

When hearing arises, note it until it stops, and after it stops, return to the in-breath and out-breath. The yogi should not try to stop the sound. If one does not know what to do, delusion enters the mind. Sometimes yogis even anticipate sounds to arise, especially music or attractive voices. Here I am correcting common mistakes that often occur among practitioners. This stage is training in mindfulness.

[Note: We should read a sutta in the Saḷāyatana Saṁyutta and contemplate how we use the six sense doors in daily life in the modern world. This is Sutta No. 235 (The Exposition on Burning). From this, we can understand why so many problems and so much suffering arise continuously—from the family level to the international level.]

聽覺門頭的正念訓練

不要將「聽覺」視為「我」或「我所有」，也不要落入「我在聽」的思考框架中，因為這會導致基於身見（Identity view）的邪見。

修持要領：

• 不予區別： 不要將聲音區分為「讚美」或「責備」。只需單純地將聽覺標記為「無常（anicca）」，或標記為「耳識」。

• 防止煩惱入侵： 若生起「不如理作意（Ayoniso manasikāra）」，煩惱便會趁虛而入。例如：對女性或男性的聲音產生愉悅感，進而生起貪欲（Rāga）。

• 應對方法： 若無法止住貪欲，應先回到鼻孔（呼吸），待心穩定後，再重新按順序觀照聲音。

注意： 這階段仍屬於「聽覺的訓練」，而非正式的內觀隨觀；這是在「耳門」進行的練習，如同平時的學習而非正式考試。

隨觀的細節與常見錯誤

1. 標記起訖： 當聽覺升起時，持續標記它直到它停止；停止後，立即回到入息與出息。

2. 不干預外境： 禪修者不應試圖去停止聲音。若不知如何處理（隨順或抗拒），「癡（Delusion）」就會進入心中。

3. 糾正預期心理： 禪修者常犯的一個錯誤是「預期聲音升起」，特別是期待聽到音樂或悅耳的嗓音。這也是此階段要矯正的正念訓練重點。

【編按：現代世界的火宅】

我們應當閱讀《相應部》中的《處相應》（Saḷāyatana Saṃyutta），特別是第 235 經**《燃燒經》**（The Exposition on Burning），並省察我們在現代生活中是如何運用這六根門頭的。

透過這部經，我們能理解為何從家庭層面到國際社會，問題與痛苦總是接踵而至、永無止息——因為我們的感官門頭正處於煩惱的火焰之中。

～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～

不要將「聽」視為「我」或「我的」，也不要將其理解為「我在聽」。這會導致基於自我認同的邪見。相反地，不要分別聲音為讚美或責難；只需將聽覺標記為無常（anicca），或標記為聽覺識。

若以不如理作意（ayoniso manasikāra）來對待，煩惱便會進入心中。例如，對女性或男性的聲音感到愉悅，便可能生起貪欲（rāga）。若無法止住這種情況，應回到鼻孔處，然後再依次觀照聲音。這是對「聽」的訓練，尚未進入觀智的觀照；這只是耳門的練習。（這就像學習，而非參加考試。）

當聽覺生起時，持續標記直到它停止；在它停止之後，再回到入息與出息。行者不應試圖去阻止聲音。若不知道該如何做，癡（moha）便會進入心中。有時行者甚至會預期聲音的出現，特別是音樂或悅耳的聲音。在此，我是在修正修行者常見的錯誤。這個階段是正念的訓練。

【註：我們應閱讀《六處相應》（Saḷāyatana Saṁyutta）中的一部經，並觀照在現代生活中，我們如何運用六根門。即第235經（《燃燒經》）。由此可了解，為何從家庭層面到國際層面，問題與苦會持續不斷地生起。】

Talk Four: Sati on Seeing and Hearing, with Eating

According to the exhortation (ovāda) of Sayadawgyi, the beginning of vipassanā starts from ānāpāna. At the beginning of sitting meditation, one practises ānāpāna for fifteen or twenty minutes. When the hindrances are absent, the mind becomes purified. Otherwise, the mind is overwhelmed by lobha, dosa, and moha, and it is not easy to practise insight for a long time. If the mind becomes clear, calm, and happy, one can practise for longer. Do not tense the mind or practise with excessive force; practise with confidence.

Contemplating the rising and falling of the abdomen (the Mahāsi system) does not mean “seeing” the abdomen. It means knowing the pressure and movement of the air. In the same way, ānāpāna is not about seeing the air coming in and out, but about knowing the touching and the knowing at the entrance of the nostrils. If one contemplates at the top of the head, one knows movements, sensations, warmth, and coolness. Wherever one contemplates, the main point is training the mind to have stable sati.

With experience, one comes to know the desire-to-breathe mind. This moment is very brief and, at the beginning, is not easy to contemplate. Therefore, one should collect the mind at the entrance of the nostrils, where the touching is clearer and lasts longer.

When sati becomes strong, one can begin to contemplate satipaṭṭhāna, that is, phenomena arising from the six sense doors. There are three levels: satipaṭṭhāna, satipaṭṭhāna-bhāvanā, and the completion of satipaṭṭhāna-bhāvanā.

Now I will speak about the contemplation of seeing consciousness. If one does not contemplate seeing, then from seeing arise affection, clinging, and action—this is the linking of the Dependent Arising (paṭicca-samuppāda) process.

To deal with seeing, it is necessary to know the arising of seeing consciousness. If one does not know its arising, one cannot know its cessation. Therefore, contemplate seeing at the eye. If one does not understand why seeing arises, wrong view and doubt will arise.

Visible form, the eye (a blind or closed eye cannot see), light, and attention (manasikāra)—these are the four conditions for seeing to arise. Seeing does not exist beforehand; it does not arise by itself, nor is it created by a permanent God. It arises now due to conditions. When one discerns these causes, contemplation becomes knowledge of conditions relating to mind and matter. If one does not repeatedly reflect in this way during contemplation, doubt will arise again and again. This is why Mogok Sayadawgyi taught yogis to clear away wrong view and doubt before developing insight.

Taking seeing as “seeing someone” becomes an external identity view; taking it as “I am seeing” becomes an internal identity view. Instead, take seeing with right attention, simply as seeing consciousness. If one interprets seeing in many ways—as man, woman, or object—greed, anger, and delusion arise, and lust may follow. Even people of very different ages can become couples over many lives because of this process.

If one cannot stop at seeing, then return to the in-breath and out-breath; in this way, thoughts cannot arise. This makes it easier to contemplate vanishing phenomena, as defilements do not enter. Most thoughts are related to defilements, and only a few are wholesome.

The seeing mind, the in-breathing and out-breathing minds, the hearing mind, and other such states are all objects of satipaṭṭhāna. Practise with these objects until one becomes skilled. If one does not know what to contemplate, delusion enters and defilements arise. Therefore, do not search for special objects of contemplation; simply contemplate whatever phenomenon arises.

Greed and anger are easy to recognize, but the arising of delusion is difficult to know. Even when a yogi does not hear a sound, expecting it to arise is already delusion. In such cases, one should return to contemplating the in-breath and out-breath, which always exist.

Whatever happens, contemplate whatever arises, but no contemplation is affecting the practice—for example, releasing air out from the bottom.

Whoever is able to contemplate whatever arises in the body—wherever they live or stay—will find that contemplation is not difficult, even in a big city. There is no need to run away or search for special places. Objects of contemplation are always present.

(For these reasons, the Mahāsi system is especially suitable for everyday life practice, as it closely follows the detailed structure of the Mahā-Satipaṭṭhāna Sutta. Mogok Sayadaw also mentioned this important point in some of his talks.)

The main obstacle in practice is delusion or ignorance. Because of delusion, craving (taṇhā) arises, leading to greed (lobha) and aversion (dosa). Therefore, do not take pleasure in samādhi based only on the in-breath and out-breath.

There have been many people who suffered because they were unable to contemplate their seeing and hearing.

(We can read many such stories in the suttas and Jātaka tales, and we can also observe this in our surroundings and daily lives.)

Do not let sati fall away. This is the main point in practice. Without mindfulness, one cannot discern the arising of phenomena, nor their vanishing.

第四講：見、聞與飲食中的正念

內觀的起點與基礎

根據莫哥大禪師的訓誡（ovāda），內觀（Vipassanā）的修習從安般念開始。在坐禪初期，先修習 15 到 20 分鐘的安般念。

• 清淨心靈： 唯有五蓋消除，心才能清淨。否則，心會被貪（lobha）、嗔（dosa）、癡（moha）淹沒，難以持久修習。

• 正確的心態： 不要緊繃或過度用力，應帶著「信心」修習。

• 了知實相： 無論是觀腹部起伏（馬哈希體系）還是鼻孔呼吸，重點都不在於「看見」形狀，而在於了知空氣的壓力與移動、或冷熱的觸感。目標是訓練穩固的正念（sati）。

隨觀「見識」：切斷因緣鎖鏈

若不隨觀「見（seeing）」，從「見」中就會升起喜愛、執著與行動——這便是**十二因緣（paṭicca-samuppāda）**的連鎖過程。

1. 了知生起的因緣

要對治「見」，必須先了知「見識」的生起。若不了知其生起，就無法了知其滅去。

• 四個條件： 顏色（可見物）、眼根（閉眼或盲者不見）、光、作意（manasikāra）。

• 破除疑與見： 見識並非本來就存在，也不是由神創造，而是「依緣而生」。辨識出這些因緣，能清除邪見與懷疑（Mogok 體系強調在內觀前必須先釐清見地）。

2. 破除「我見」與「他見」

• 外部身見： 將「見」視為「看見某人」。

• 內部身見： 將其視為「我在看」。

• 正確作意： 應將其僅僅視為「見識」。若將其詮釋為男人、女人或特定物件，貪嗔癡便會隨之而來，甚至導致多生累世的糾纏。

隨觀的實務要領

• 退守呼吸： 若無法止於「純粹的見」，請立即回到入出息。這樣雜念就無法升起，也更容易隨觀現象的「滅去」，因為煩惱此時無法進入。

• 不要搜尋對象： 隨觀當下升起的任何現象（見識、聞識、入出息心等）。若刻意搜尋，反而會引入「癡（delusion）」。

• 覺察隱微的「癡」： 貪與嗔容易辨識，但「癡」很難察覺。例如：當環境安靜時，「預期聲音升起」的心態本身就是一種「癡」。此時應回到始終存在的呼吸上。

• 處處皆是道場： 只要能隨觀身內發生的現象，即便在喧鬧的大城市，修行也不困難。不需要逃避或尋找特殊場所。

【註：莫哥與馬哈希的共識】 馬哈希體系因緊扣《大念處經》的細節，非常適合日常生活。莫哥大禪師也曾多次在法談中提到這一點。

總結：守護正念

修行最大的障礙是「無明（癡）」。因為無明，才會升起渴愛（taṇhā），進而導致貪與嗔。

• 不要沉溺於禪定： 不要僅僅滿足於安般念帶來的定境快樂。

• 守護六根： 歷史上有無數人因為無法隨觀自己的「見」與「聞」而受苦（如佛本生經所述）。

• 核心點： 不要讓正念（sati）失落。沒有正念，你就無法辨識現象的「生」，更無法辨識其「滅」。

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第四講：在見與聞中的正念，及與飲食相關的修習

依據尊者（Sayadawgyi）的教誡（ovāda），觀智（vipassanā）的開始是從安那般那（ānāpāna）開始。在坐禪之初，應先修習安那般那十五或二十分鐘。當五蓋不現前時，心便清淨；否則，心會被貪（lobha）、瞋（dosa）、癡（moha）所覆蓋，便難以長時間修習觀智。若心變得清明、寧靜且喜悅，便能修習更久。不要使心緊繃，也不要過度用力修行；應以信心來修習。

觀照腹部的起伏（Mahāsi 系統），並不是「看見」腹部，而是了知氣流的壓力與動作。同樣地，安那般那並不是看見氣息進出，而是了知在鼻孔入口處的觸與知。若在頭頂觀照，則了知動作、感受、溫度與冷熱。無論在何處觀照，重點在於訓練心，使其具備穩定的正念（sati）。

隨著經驗的累積，會了知「想要呼吸的心」。這一剎那非常短暫，在初期並不容易觀照。因此，應將心收攝於鼻孔入口處，因為那裡的觸較為清楚且持續時間較長。

當正念變得強而有力時，便可以開始觀照四念處（satipaṭṭhāna），亦即從六根門生起的諸法。這有三個層次：四念處（satipaṭṭhāna）、四念處修習（satipaṭṭhāna-bhāvanā），以及四念處修習的完成。

現在來談見識（seeing consciousness）的觀照。若不觀照「見」，則由見會生起愛著、執取與行為，這即是緣起（paṭicca-samuppāda）的連鎖過程。

要處理「見」，必須了知見識的生起。若不知其生起，便無法了知其滅。因此，應在眼門觀照「見」。若不了解見為何生起，邪見與疑便會生起。

色（可見境）、眼（若盲或閉眼則不能見）、光，以及作意（manasikāra）——這四者是見生起的條件。見並非先前就存在；它不會自行生起，也不是由一個常存的造物主所創造。它是當下依條件而生。當能如實了知這些因緣時，觀照便成為名色因緣的智。若在觀照中不反覆如此思惟，疑會一再生起。因此，莫谷尊者（Mogok Sayadawgyi）教導行者，在發展觀智之前，先去除邪見與疑。

將見視為「看見某人」，是外在的人我見；將其視為「我在看」，則是內在的人我見。應以正確的作意，單純將見視為見識。若將見解釋為男人、女人或物體，則貪、瞋、癡便會生起，並可能導致欲貪。即使年齡差異極大的人，也可能因這樣的過程，在多生多世中成為伴侶。

若無法止於見，則應回到入息與出息；如此，妄念便無法生起。這使得觀照滅去變得較為容易，因為煩惱不會進入。大多數的念頭都與煩惱相關，只有少數是善法。

見的心、呼吸的心、聽的心，以及其他這類心，都是四念處的所緣。應以這些所緣來修習，直到熟練。若不知道要觀照什麼，癡便會進入，煩惱隨之生起。因此，不要去尋找特殊的觀照對象；只需觀照當下生起的法。

貪與瞋容易辨識，但癡的生起卻難以察覺。即使沒有聽到聲音，期待聲音生起本身就是癡。在這種情況下，應回到觀照入息與出息，因為它們始終存在。

無論發生什麼，都應觀照當下生起的法；但某些觀照並不影響修行，例如從下方排氣。

凡是能夠觀照身中任何生起之法的人，無論居住或停留在何處，都會發現觀照並不困難，即使在大城市也是如此。無需逃離或尋找特別的地方；觀照的對象始終存在。

（基於這些原因，Mahāsi 系統特別適合日常生活的修行，因其緊密依循《大念處經》的細緻結構。莫谷尊者在其某些開示中也提及此重要觀點。）

修行中的主要障礙是癡或無明。由於癡，生起愛（taṇhā），進而導致貪（lobha）與瞋（dosa）。因此，不要僅僅沉溺於以呼吸為基礎的定（samādhi）。

曾有許多人因無法觀照其見與聞而受苦。

（我們可在經藏與本生故事中讀到許多這樣的例子，也可在周遭與日常生活中觀察到。）

不要讓正念失去。這是修行的要點。沒有正念，便無法了知諸法的生起，也無法了知其滅去。

If samādhi becomes excessive, sudden loud sounds may lead to fright. Therefore, samādhi and viriya must be kept in balance. (Sounds can become a hindrance to the development of samādhi.)

Now, regarding the consuming of food, I will explain how to reflect for people who have strong craving for food.

[This teaching refers to the story of parents and their baby boy in the desert, found in the Āhāra Sutta of the Nidāna Saṁyutta, Sutta No. 63(3), commonly known as the “Son’s Flesh” Sutta.) This is an important sutta that every person should know.

This sutta explains the four kinds of nutriment necessary for the maintenance of beings: edible food, contact (phassa), mental volition (cetanā), and consciousness.]

The sight of food—its colour, shape, and appearance—can give rise to greed and anger.

[In the Vessantara Jātaka (No. 547), Devadatta, in a past life as a brahmin, overeaten food he could not digest and died on the spot. (This illustrates the danger of craving and lack of mindful reflection.)

Some years ago in May-myo City, Upper Burma, a village man killed his wife on the spot at the dining table by striking her head with firewood. This happened because he did not see the chilies dish on the table. Therefore, yogis must contemplate the seeing of food. If attention is given to steaks, chicken meat, and similar objects, wrong view can arise. Making sounds while eating can also give rise to anger—for example, the sounds of spoons, forks, knives, chewing, and so on. Therefore, one must also contemplate sounds when eating with others.]

定力與精進的平衡

若「定（samādhi）」過度而「精進（viriya）」不足，禪修者會陷入極深的沉靜，此時突然的巨大聲響（如掉落物、關門聲）會引發嚴重的驚嚇。

• 平衡的重要性： 定與精進必須保持平衡。在發展定的過程中，外界聲音往往會成為一種障礙。

關於飲食的隨觀：對治渴愛

對於對食物有強烈渴愛的人，佛陀在《相應部·因緣相應》第 63 經（《子肉經》，Puttamansa Sutta）中給出了極為深刻的教誡。

【經典背景：子肉之喻】 經中描述一對夫婦帶著幼子穿越荒漠，糧食斷絕。為了生存，他們忍痛殺死心愛的兒子並製成乾肉，流著淚、悲痛地食用，僅為了支撐到走出沙漠。 佛陀問：「他們進食是為了享受、為了美貌、為了長肉嗎？」 弟子答：「不，是為了生存。」 佛陀以此教誡：我們對待「段食」應如食用子肉般，僅為維持生命以修行，而非為了感官享樂。

飲食中因「見」與「聞」升起的煩惱

1. 視覺激發貪與嗔： 食物的顏色、形狀與賣相，常誘發強烈的貪愛。

   • 貪的極端： 在《大太子本生經》（Vessantara Jātaka）中，提婆達多的前世曾因過度貪食無法消化的食物而當場暴斃。

   • 嗔的極端： 幾年前在緬甸眉謬（May-myo），一名男子因餐桌上沒看到辣椒，竟憤而用木柴擊斃妻子。

   • 修持建議： 禪修者必須隨觀「見到食物」的當下。若心中作意的是「牛排、雞肉」等對象，邪見與貪欲就會升起。

2. 聽覺激發嗔恨： 進食時產生的聲音——如餐具碰撞聲、咀嚼聲、吞嚥聲等——常會引發他人的憤怒或自己的焦躁。

   • 修持建議： 與他人共同進食時，也必須隨觀這些「聲音」。

總結：飲食即修行

佛陀強調維持生命所需的四種營養（四食）：

• 段食（Edible food）： 物質食物。

• 觸食（Contact）： 感官與外境的接觸。

• 意思食（Mental volition）： 意志與造作。

• 識食（Consciousness）： 意識的持續。

透過隨觀飲食中的見、聞、觸，我們能看清這些營養如何支撐生命，同時學會不再受其奴役。

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若定（samādhi）過強，突如其來的巨大聲響可能導致驚嚇。因此，定與精進（viriya）必須保持平衡。（聲音可能成為定發展的障礙。）

現在，關於進食，我將為那些對食物有強烈貪欲的人，說明如何作觀照。

【此教法出自《尼陀那相應》（Nidāna Saṁyutta）第63(3)經——《食經》（Āhāra Sutta），亦稱「子肉經」（Son’s Flesh Sutta），講述一對父母與其嬰兒在沙漠中的故事。）這是一部每個人都應了解的重要經典。

此經說明維持眾生存在所需的四種食：段食（可食之物）、觸（phassa）、思（cetanā）、識。】

食物的外觀——其顏色、形狀與樣貌——可能引發貪與瞋。

【在《維山達羅本生》（Vessantara Jātaka，第547則）中，提婆達多於過去世作為一名婆羅門時，因貪食過量、無法消化而當場死亡。（此例說明貪欲與缺乏正念觀照的危險。）

數年前，在上緬甸梅苗（May-myo）城，有一名村民在餐桌上用柴木擊打妻子的頭部，當場將其殺害。事情的起因只是因為他沒有看到桌上的辣椒菜。因此，行者必須觀照食物的「見」。若對牛排、雞肉等食物給予不當注意，邪見便可能生起。進食時所發出的聲音，也可能引發瞋心，例如湯匙、叉子、刀具的聲音，以及咀嚼聲等。因此，在與他人共食時，也必須觀照聲音。】

Talk Five: Sati on Smelling, Tasting, and Sensation

In the Milindapañhā, the dialogue between King Milinda and Venerable Nāgasena explains that insight is the task of watching and observing the five aggregates (khandhas) with direct knowledge (ñāṇa). It is like a man watching his own monkey: the yogi must observe whatever arises as if it were a stranger.

Before establishing strong samādhi—and after dealing with seeing and hearing—I will now explain smelling consciousness. Smelling arises due to four causes (as explained earlier). If one takes it as “this smell” or “I smell,” identity view (sakkāya-diṭṭhi) arises. One must know it simply as smelling consciousness.

Do not take smells as “fragrant” or “smelly.” Thinking in this way causes greed (lobha) or aversion (dosa) to arise. This is a matter of view. For example, fermented fish paste is considered pleasant by some because they enjoy its smell, while Westerners may find it offensive. Similarly, durian fruit is loved by some and disliked by others.

When noting smells, do not differentiate them as a woman’s smell (such as perfume or body scent) or a man’s smell, as lust can arise in this way. Contemplate smelling at the nostrils, not at the wrong place (such as imagining the smell as coming from outside). Knowing it as smelling consciousness is correct. When there is no smell, return to the in-breath and out-breath.

Eating consciousness arises due to the tongue, saliva, food, and attention. If attention is given to chicken meat, pork, or other foods, identity view arises in the form “I am eating.” Do not pay attention to good or bad flavours. If one does so, it becomes contemplation of feeling rather than insight.

Note on Tastes and Body Consciousness

Note the tastes of sweet, sour, salty, hot, and so on, simply as eating consciousness.

Now I will talk about body consciousness (kāya-viññāṇa). Sometimes it arises together with pleasant feeling or unpleasant feeling. Pain, aches, tiredness, warmth, coolness, and similar sensations arise in the body. These are bodily consciousnesses.

Body sensitivity (kāya-pasāda) also exists in the internal organs, such as the heart, lungs, bones, and so on. It has a wide range, nearly the whole body. During contemplation, do not include the specific place, such as “knee pain” or “back ache,” in your noting. In speech we may mention the place, but in contemplation we should not.

I will explain the difference with an example. If pain arises in the left chest, one may become frightened, thinking of heart disease. In this way, the location becomes identity view (sakkāya-diṭṭhi). You must remember that in the contemplation of body consciousness, one should not include the place where it arises, and one should not differentiate it as good or bad.

The mind is strange. In contact with objects—for example, when touching a man or a woman—if attention is given to concepts, lust can arise. Instead, note it simply as body consciousness, and then return to the in-breath and out-breath.

[Note: Concepts deceive people and beings. Because of wrong view and other defilements, humans create many problems and much suffering.)

Some years ago, when I was staying in a forest, I went to see a dentist who was a woman. I had no other choice. I had to contemplate her as asubha, unattractive. It was also a very hot season, and when I felt her contact, it was sticky and sweaty. This made the experience feel disgusting.

Monks must be very careful when they go to hospitals or clinics for medical checks. They cannot escape contact with female nurses. Therefore, wise attention (yoniso-manasikāra) and mindfulness (sati) are very important in daily life when dealing with defilements.]

第五講：嗅覺、味覺與身觸的正念

內觀的觀照：如人觀猴

在《彌蘭王問經》（Milindapañhā）中，那先比丘與彌蘭王的對話指出：內觀的任務就是以直覺之智（ñāṇa）來觀察五蘊（khandhas）。 這就像一個人看著自家的猴子：禪修者必須觀察生起的一切現象，將其視為「陌生人」一般，而不去認同它。

嗅覺與味覺的防護

1. 嗅覺（Smelling Consciousness）

嗅覺的升起同樣源於四種因緣。

• 破除我執： 若將其視為「這個味道」或「我在聞」，身見（sakkāya-diṭṭhi）便會升起。應單純地了知它為「鼻識（嗅覺意識）」。

• 超越好惡： 不要區分「香」或「臭」。這種分別心是貪（lobha）或嗔（dosa）的根源。

  • 譬喻： 魚露（或魚醬）對某些人是美味，但西方人可能覺得難聞；榴槤也是有人愛有人恨。這證明好惡純粹是觀點（見地）的問題。

• 戒除欲望： 不要區分是男人的味道還是女人的味道（如香水或體味），否則會升起淫欲。

• 觀照之處： 在鼻孔處隨觀，不要想像氣味是從外面某處來的。若無氣味，就回到呼吸。

2. 味覺（Eating Consciousness / Taste）

舌識的升起源於舌頭、唾液、食物與作意。

• 不要作意概念： 若你的注意力放在「雞肉、豬肉」等食物名稱上，身見就會以「我在吃」的形式升起。

• 區分感受與內觀： 不要過度在意味道的好壞。若只在意好不好吃，那就變成了「受隨觀」而非「內觀（智）」。

• 標記方法： 將甜、酸、鹹、辣等味道，單純標記為「舌識（進食意識）」。

身體意識（Kāya-viññāṇa）與身觸

身體的覺受（身識）有時與樂受或苦受一同升起。痛、痠、累、暖、冷等，皆屬身識。

1. 不要標記「部位」

身體的感官靈敏度（kāya-pasāda）遍布全身，包括內臟、骨頭等。

• 關鍵技術： 在隨觀時，不要包含具體的部位名稱。例如，不要標記「膝蓋痛」或「背痠」。雖然言談中會提到部位，但在隨觀（心內標記）時不應包含部位。

• 為何不能標記部位？

  • 例子： 若左胸疼痛，你可能會因想到「心臟病」而恐懼。此時，「部位」就變成了身見（我見）的溫床。

• 正確做法： 單純標記為「身識」，且不區分其好壞。

2. 概念的欺騙與「如理作意」

概念會欺騙眾生。因為邪見與煩惱，人類製造了許多問題與痛苦。

• 應對異性接觸： 當與人接觸時（如觸碰到異性），若作意於「概念」，欲念便會升起。應立即標記為「身識」，然後回到呼吸。

• 禪師的經驗： > 「幾年前我住在森林裡，不得不去看一位女牙醫。我必須隨觀她的身體為『不淨（asubha）』。當時天氣極熱，當感覺到她的觸碰是黏糊汗濕時，這種體驗反而顯得令人生厭。」

3. 醫護環境中的覺知

比丘在醫院或診所進行檢查時必須極其小心，因為無法避免與女性護理人員的接觸。在這種日常生活中，如理作意（yoniso-manasikāra）與正念（sati）對於抵禦煩惱至關重要。

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第五講：於嗅、味與身觸中的正念

在《彌蘭陀問經》（Milindapañhā）中，彌蘭陀王與那先尊者（Nāgasena）的對話說明，觀智的工作，是以直接的智（ñāṇa）來觀察與觀看五蘊（khandhas）。這就像一個人看著自己的猴子：行者必須觀察任何生起的法，如同觀察一個陌生人一般。

在建立強而穩定的定（samādhi）之前，並在已處理見與聞之後，現在我將說明嗅覺識。嗅覺的生起依於四個因（如前所述）。若將其視為「這個氣味」或「我聞到」，則會生起我見（sakkāya-diṭṭhi）。應只將其了知為嗅覺識。

不要將氣味視為「香」或「臭」。如此思惟，會引發貪（lobha）或瞋（dosa）。這是見解的問題。例如，魚露或發酵魚醬，有些人覺得氣味可喜而喜愛之，但西方人則可能覺得難聞。同樣地，榴槤有些人喜愛，有些人則厭惡。

在標記氣味時，不要將其分別為女人的氣味（如香水或體味）或男人的氣味，因為這樣會引生欲貪。應在鼻孔處觀照嗅覺，而不是在錯誤的位置（例如想像氣味來自外界）。將其了知為嗅覺識才是正確的。當沒有氣味時，應回到入息與出息。

進食識依於舌、唾液、食物與作意而生起。若將注意力放在雞肉、豬肉或其他食物上，便會以「我在吃」的形式生起我見。不要注意味道的好壞。若如此，便成為受的觀照，而非觀智。

關於味覺與身識的說明

甜、酸、鹹、辣等味，只需如實標記為進食識。

現在我將說明身識（kāya-viññāṇa）。有時它與樂受或苦受同時生起。疼痛、酸痛、疲勞、溫熱、清涼等感受，皆於身中生起。這些都是身識。

身淨（kāya-pasāda）也存在於內部器官之中，如心臟、肺臟、骨骼等，其範圍極廣，幾乎遍及全身。在觀照時，不應在標記中加入具體部位，例如「膝蓋痛」或「背痛」。在語言表達中可以提及部位，但在觀照中不應如此。

我以一個例子說明差別。若左胸出現疼痛，可能會感到恐懼，聯想到心臟病。如此，部位便成為我見（sakkāya-diṭṭhi）。你必須記住，在觀照身識時，不應包含生起的部位，也不應將其分別為好或壞。

心是奇特的。當與對境接觸時，例如接觸男人或女人，若以概念來作意，便會生起欲貪。相反地，應只標記為身識，然後回到入息與出息。

【註：概念會欺騙人與眾生。由於邪見與其他煩惱，人類製造了許多問題與痛苦。）

數年前，我住在森林時，曾去看一位女性牙醫。當時別無選擇。我必須觀她為不淨（asubha），不可愛。那時天氣非常炎熱，當我感受到她的接觸時，是黏膩且出汗的，這使整個經驗顯得令人厭惡。

出家人在前往醫院或診所接受檢查時，必須非常小心。他們無法避免與女性護理人員接觸。因此，在日常生活中面對煩惱時，如理作意（yoniso-manasikāra）與正念（sati）極為重要。】

Seeing Consciousness to Body Consciousness

From seeing consciousness to body consciousness, the five kinds of sense consciousness are external and arise only from time to time; these are like guest minds. In-breathing and out-breathing minds, however, exist all the time; these are the two host minds.

In insight contemplation, an important point regarding body consciousness is that pain may seem extreme and may even be thought of as life-threatening. This is not actually so. It is not truly a strong painful feeling, but rather appears intense because of the power of samādhi. It is like seeing bacteria through a microscope.

This also happens due to clinging to self-view.

[Therefore, it is important to dispel wrong view (diṭṭhi) beforehand. Sakkāya-diṭṭhi is the most dangerous defilement. It is harmful to humans, and when combined with craving (taṇhā), it can lead to many unwholesome actions. With understanding, humans can avoid many problems and much suffering in today’s world. (See my translation of Bhavaṅga Meditation by Sayadaw U Candimā.)]

The four causes mentioned above have a clear purpose. When the causes cease, the result also ceases. It is “not me,” unstable (anicca), and arises due to causes. If you contemplate in this way, you will not suffer much.

The key point here is whether you have right attention or not. Depending on the kind of attention, greed and anger arise. With understanding, contemplate them with right attention (yoniso-manasikāra). Do not contemplate by trying to control pain or aches; they will only become worse. Contemplate with a relaxed mind.

Now I will talk about changing postures. Pains and aches arise when sitting for a long period. If this happens, you must change the posture—but not impulsively or without mindfulness of mind and body. First, note the desire of the mind to change. Then follow the movements with careful noting, changing slowly and patiently.

The reason for this is that in the beginning of practice, knowing (ñāṇa) is still slow and not sharp enough to follow quick movements. Therefore, one must contemplate movements in detail—moving and stopping, moving and stopping—so that knowing does not fall away. In this way, only then is the posture changed with mindfulness intact.

In all these explanations, contemplation of impermanence (anicca) has not yet been included. If you are able to contemplate the arising clearly, knowing becomes sharp, and you will also be able to discern the vanishing.

By following whatever is arising in oneself and observing it carefully, one does not yet see the arising and falling (impermanence, anicca). Without knowing the truth of suffering (dukkha) yet, one should not force it to happen, as that will disturb the practice.

On the first day, we established mindfulness (sati) through ānāpāna. We had only one task, and the practice was easy and gentle. Now we contemplate the arising phenomena of the five sense doors. With many notings, the practice becomes more demanding, but knowledge (ñāṇa) develops.

從見識到身識的轉化與修持。

客與主的隱喻：五識與呼吸

從「見識」到「身識」，這五種感官意識都是外在的，且僅在特定時間升起；它們就像是「訪客之心（Guest minds）」。相比之下，「入息心」與「出息心」則是始終存在的；這兩者是「主人之心（Host minds）」。

身識與痛苦的「顯微鏡」效應

在內觀隨觀中，關於「身識」的一個重要點是：痛苦有時會顯得極其劇烈，甚至讓人覺得威脅到生命。

• 並非真的變痛： 實際上，這並非真的產生了極強的苦受，而是因為**禪定力（samādhi）**的作用。

• 顯微鏡譬喻： 這就像透過顯微鏡看細菌，細菌顯得很大，但其本質並未改變。痛苦顯得強烈，是因為你的覺察力變得敏銳了。

• 我執的影響： 這種強烈感也源於對「我見（Self-view）」的執著。

【關鍵提醒：掃除邪見】 在修習前先除遣「邪見（diṭṭhi）」至關重要。**身見（Sakkāya-diṭṭhi）**是最危險的煩惱，若與渴愛（taṇhā）結合，會導致無數不善業。有了正確的理解，人類就能避免當今世界的許多痛苦。

如理作意與對待痛苦的態度

前述的「四種因緣」有一個明確目的：當因緣滅去時，結果也隨之滅去。現象是「非我」、不穩定的（anicca），且依緣而生。若能如此隨觀，你就不會受太多苦。

• 關鍵在於「作意」： 貪心與嗔心的升起，取決於你的注意力模式。應具備如理作意（yoniso-manasikāra）。

• 不要試圖控制痛苦： 隨觀時，不要試圖去控制或壓制痛與痠，那只會讓情況惡化。應以放鬆的心來隨觀。

變換姿勢的藝術

長時間禪坐會產生痠痛。若發生這種情況，你必須變換姿勢——但絕不能衝動或在失去覺知的情況下變換。

1. 先標記意圖： 先了知心中那個「想要變換」的欲望。

2. 緩慢移動： 耐心地隨觀每一個微小動作，移動、停止、移動、停止。

3. 為何要慢？ 在修習初期，你的「智（ñāṇa）」還不夠尖銳，跟不上快速動作。為了不讓覺知斷裂，必須細膩地隨觀。

內觀的進階：從生到滅

在目前的解釋中，尚未正式包含「無常（anicca）」的隨觀。

• 先觀生： 若能清晰地隨觀「生起」，你的「智」就會變得尖銳，隨後自然能辨識出「滅去」。

• 不要強求： 在尚未看見生滅之前，不要強迫自己去見無常。若還未見到「苦諦（dukkha）」的真相就強求結果，會干擾修持。

總結

第一天我們透過安般念建立正念，那時只有單一任務，修法輕鬆溫柔。現在，我們開始隨觀五門（眼、耳、鼻、舌、身）升起的現象。隨著標記次數增多，挑戰雖然變大，但**智慧（ñāṇa）**也隨之發展。

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從見識到身識

從見識到身識，這五種感官識屬於外在，且只是間歇性地生起；它們就如同「客心」。然而，入息與出息的心則是一直存在的；這兩者可稱為「主心」。

在觀智的觀照中，有關身識的一個重要重點是：痛苦可能顯得非常強烈，甚至會被認為是威脅生命的。但實際上並非如此。那並不是真正極強的苦受，而是因為定（samādhi）的力量，使其顯得強烈。這就如同透過顯微鏡觀看細菌一般。

這也同樣是由於執取我見所致。

【因此，事先去除邪見（diṭṭhi）是非常重要的。身見（sakkāya-diṭṭhi）是最危險的煩惱。它對人類有害，並且當與愛（taṇhā）結合時，會導致許多不善行為。若能理解此點，人類便能在現今世界中避免許多問題與痛苦。（參見我翻譯之禪師 U Candimā 的《有分禪修》。）】

上述所說的四種因具有明確的作用。當因滅時，果亦隨之滅。它是「非我」、不穩定（anicca），且依因而生。若能如此觀照，便不會遭受太多痛苦。

此處的關鍵在於：是否具備正確的作意。依不同的作意方式，貪與瞋會生起。若能理解，應以如理作意（yoniso-manasikāra）來觀照它們。不要以控制疼痛或酸痛的方式來觀照；如此只會使其更加強烈。應以放鬆的心來觀照。

現在我將談到更換姿勢。當長時間坐著時，會生起疼痛與酸痛。若出現此情況，必須更換姿勢——但不可衝動地或在沒有對身心保持正念的情況下改變。首先，標記心中想要改變的欲求；然後以細緻的標記，跟隨動作，緩慢而耐心地改變姿勢。

這樣做的原因是：在修行初期，了知（ñāṇa）仍然緩慢，尚不足以跟隨快速的動作。因此，必須詳細觀照動作——動、停、動、停——使了知不致中斷。如此，才能在正念持續的情況下完成姿勢的改變。

在以上所有說明中，尚未納入無常（anicca）的觀照。若能清楚觀照生起，了知便會變得銳利，也將能辨識滅去。

僅僅跟隨自身所生起的現象並仔細觀察，尚未能見到生滅（即無常，anicca）。在尚未了知苦（dukkha）的真相之前，不應強迫其出現，因為那會干擾修行。

在第一天，我們透過安那般那（ānāpāna）建立了正念（sati）。當時只有一個任務，修行是容易而溫和的。現在，我們觀照五根門所生起的諸法。由於標記增多，修行變得較為艱難，但了知（ñāṇa）也隨之發展。

Talk Six: Seeing, Hearing, Smelling, Tasting, Bodily Sensation, and the Three Governing Principles (Adhipati)

(Here I omit the last of the four adhipati and mention only three. This teaching can be found in the Aṅguttara Nikāya, Book of the Threes, Sutta No. 40(10).)

First, develop sati through ānāpāna. After that, contemplate whatever arises—seeing, hearing, smelling, tasting, and touching—as I explained yesterday.

Now I will continue talking about body consciousness. In Mogok Sayadaw’s usage, itching, pleasant sensations, and unpleasant sensations are all body consciousness. Whatever arises in the body should be noted simply as body consciousness. It is not limited to the skin only, but also includes all internal organs and other bodily parts.

There are several important points to remember:

1. Do not include the location. For example, when pain or aching arises, note it simply as body consciousness, without including the place (e.g., “chest pain”).

2. Do not contemplate it as a feeling of good or bad. At this stage, this is not contemplation of vedanā; it is contemplation of consciousness only.

3. Do not pay attention to the object of contact. For example, if the contact involves a man or a woman, identity view and lust may arise.

4. Do not think about why it happened. Instead, contemplate that the result arises due to causes—this is right attention.

Body consciousness arises not only from contact with hard or soft objects, but also from heat and cold. If one discerns warmth and coolness in fine detail (with close, continuous observation), mindfulness (sati) becomes powerful.

With careful and continuous knowing, effort is sustained. When the mind does not run away and remains with the object, this is samādhi. Knowing these arising phenomena simply as mental phenomena is right view (sammā-diṭṭhi). When combined, this becomes sati-paññā. Yogis must contemplate whatever arises in order to know it clearly. If nothing is arising, return to contemplation of the in-breath and out-breath.

(Sayadaw spoke about the three governing principles; however, the sutta explanation is clearer.)

Contemplate by stripping away clinging to self—for example, understanding: “This is not my breathing.” Do not take pleasure at the nostrils (that is, do not cling to samādhi). Contemplate in turn whatever arises from the six sense doors. Even though this practice is difficult, it develops knowledge. It is like studying in school: as the levels progress, the material becomes more difficult, but knowledge increases. At this stage, practice is still at the level of satipaṭṭhāna.

Among the six sense doors, contemplation has not yet included the mind door (mano-dvāra).

Now I will speak about contemplation during eating. While eating, one must first strip away wrong view; otherwise, one becomes stuck in concepts and identity view. When consuming food, one should have knowledge of paramattha dhamma. If one relates to food through concepts, identity view arises toward external objects. Clinging to the eating mind as “me” becomes sakkāya-diṭṭhi, turning inward. During contemplation of eating, one must also be aware of the other sense doors (hearing, smelling, etc.). This spreading-out contemplation is the task of satipaṭṭhāna applied to the most distinct objects.

Contemplation of primary objects establishes sati (here, ānāpāna and the eating mind). To discern the vanishing of phenomena is satipaṭṭhāna-bhāvanā. Without knowing the arising of phenomena, one cannot know their vanishing. Therefore, we develop satipaṭṭhāna in order to discern the arising of phenomena.

The contemplation of eating has three main points:

1. Reflect on the purpose of eating food.

2. Strip away wrong view by reflecting on food as elements (dhātu).

3. Contemplate during the actual process of eating.

第六講：六根隨觀與三種增上法

建立基礎與身識的深化

首先，透過安般念發展正念（sati）。之後，如前幾日所說，隨觀任何升起的現象：見、聞、嗅、味、觸。

關於「身識」的要點

在莫哥大禪師的教法中，癢、樂受、不苦不樂受、苦受，皆屬於身識。

• 廣義範圍： 不僅限於皮膚表面，還包括所有內臟與身體部位。

• 四個不標記原則：

  1. 不標記位置： 疼痛升起時，僅標記「身識」，不要加入「胸口痛」等部位名稱。

  2. 不標記好壞： 此階段是「心隨觀」而非「受隨觀」，不要去分別它是好受還是壞受。

  3. 不標記對象： 不要去注意接觸的是男是女，否則會生起身見與淫欲。

  4. 不尋找原因： 不要思考「為什麼會痛」，應以如理作意隨觀它是依緣而生的結果。

定慧一體的實修

身識不僅來自軟硬物的接觸，也來自冷與熱。若能極其細微地辨識暖與涼（透過嚴密且持續的觀察），正念就會變得強大。

• 持續的了知： 維持精進（viriya）。

• 心不散亂： 當心留在對象上時，這就是定（samādhi）。

• 了知名色： 將升起的現象單純視為心理現象，這就是正見（sammā-diṭṭhi）。

• 正念智慧（Sati-paññā）： 當定、慧結合，便能清晰了知一切。若無現象升起，就回到呼吸。

三種增上（Adhipati）與修行的進階

（註：此教法源自《增支部·三集》第 40 經，禪師在此略過第四種，僅提三種。）

隨觀時應剝離對「自我」的執著，例如理解：「這不是我的呼吸」。不要沉溺於鼻孔處的定境（即不要執著於定）。

• 階梯式進步： 依次隨觀六根門頭升起的現象。這雖然困難，但能增長見識。

• 目前的層次： 此階段仍屬於「四念處（satipaṭṭhāna）」的建立層次，尚未包含「意門（mano-dvāra）」的隨觀。

飲食中的隨觀：從概念到勝義

在進食時，必須先清除邪見，否則會陷入「概念」與「身見」中。

1. 區分概念與勝義： 對待食物若停留在「名稱、概念」，會對外境生起身見；若執著於「進食的心是我」，則會生起內向的身見。

2. 散發式隨觀： 進食時也要覺知其他門頭（如聞、見、聽）。這種隨觀是以「最明顯的對象」為主的念處修持。

隨觀的三個階段：

• 四念處（Satipaṭṭhāna）： 透過主要對象（如呼吸、進食心）建立正念。

• 四念處修習（Satipaṭṭhāna-bhāvanā）： 為了辨識現象的生起。

• 辨識滅去： 唯有了知「生」，才能了知「滅」。

進食隨觀的三大要點：

1. 省察目的： 反思進食是為了什麼。

2. 剝離邪見： 將食物視為「界（dhātu，元素）」。

3. 實修觀察： 在實際進食過程中保持隨觀。

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第六講：見、聞、嗅、味、身觸與三種主導法（Adhipati）

（此處我省略四種主導法中的最後一項，只提及其中三項。此教法可見於《增支部》（Aṅguttara Nikāya）三集第40(10)經。）

首先，透過安那般那（ānāpāna）培養正念（sati）。之後，如我昨日所說，觀照任何生起的現象——見、聞、嗅、味與觸。

現在我將繼續說明身識。在莫谷尊者（Mogok Sayadaw）的用法中，癢、樂受與苦受，皆屬於身識。凡是在身中生起的現象，都應單純標記為身識。這並不僅限於皮膚，也包括所有內部器官與身體其他部分。

有幾個重要要點需要記住：

1. 不要包含位置。例如，當疼痛或酸痛生起時，只標記為身識，不要加入部位（如「胸痛」）。

2. 不要將其觀照為好或壞的感受。在此階段，這不是受（vedanā）的觀照，而只是識的觀照。

3. 不要注意接觸的對象。例如，若接觸對象是男人或女人，可能會生起我見與欲貪。

4. 不要思考其發生的原因。應觀照結果是依因而生——這是如理作意。

身識不僅來自於與硬或軟物的接觸，也來自於熱與冷。若能細緻地辨識溫暖與清涼（以緊密且持續的觀察），正念（sati）便會變得強而有力。

透過細心且持續的了知，精進得以維持。當心不外馳而安住於所緣時，即是定（samādhi）。將這些生起的現象如實了知為心法，即是正見（sammā-diṭṭhi）。當這些結合時，便成為念慧（sati-paññā）。行者必須觀照任何生起的現象，以清楚了知它。若沒有任何現象生起，則回到觀照入息與出息。

（尊者提到三種主導法；然而，經文中的說明更為清楚。）

應以去除我執取的方式來觀照，例如理解：「這不是我的呼吸。」不要在鼻孔處生起樂著（即不要執取定）。應依次觀照六根門所生起的任何現象。即使此種修行困難，但它能發展智慧。這就如同在學校學習：隨著層次提升，內容變得更困難，但知識也隨之增長。在此階段，修行仍屬於四念處的層次。

在六根門之中，目前尚未包括對意門（mano-dvāra）的觀照。

現在我將說明進食時的觀照。在進食時，首先必須去除邪見；否則，會陷入概念與我見之中。在食用食物時，應具備對勝義法（paramattha dhamma）的認知。若透過概念來對待食物，便會對外在對象生起我見。將進食的心執取為「我」，則成為內在的身見（sakkāya-diṭṭhi）。在觀照進食時，也必須覺知其他根門（如聽、嗅等）。這種展開的觀照，是四念處在最明顯對象上的運用。

觀照主要對象可建立正念（此處指安那般那與進食的心）。辨識諸法的滅去，則是四念處的修習（satipaṭṭhāna-bhāvanā）。若不了知諸法的生起，便無法了知其滅去。因此，我們培養四念處，是為了辨識諸法的生起。

進食的觀照有三個主要重點：

1. 反省進食的目的。

2. 透過將食物觀為界（dhātu），來去除邪見。

3. 在實際進食的過程中進行觀照。

Talk Seven: Sāriputta’s Instruction on Mind Consciousness

Insight contemplation as taught by Venerable Sāriputta is expressed as:

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

Here, khandha (body) does not refer to the physical body as a fixed form or shape. Rather, it refers to phenomena that arise due to causes—for example, hearing consciousness, which arises dependent on conditions. This is viññāṇakkhandha, arising in the present moment.

(Sayadaw explains mind and body in terms of concept and reality.) True contemplation is contemplation of paramattha khandha (ultimate reality). If we examine the whole world of existence, it consists only of mind and body. One must watch and observe the khandhas with sati and paññā. Whether pleasant or unpleasant feeling (sukha or dukkha) arises, one watches and observes. Insight knowledge does not stop or destroy phenomena.