第二部
[01] 五種正見 - Five Kinds of Right View
[02] 破除無明之殼 - Breaking the Shells of Ignorance
[03] 五重黑暗與五種光明 - The Five Darkness and the Five Lights
[04] 超越時間 - Transcending Time
[05] 涅槃：苦的止息 - Nibbāna: The Ending Of Dukkha
[06] 如理作意的重要 - The Importance Of Right Attention
[07] 閻摩迦比丘 - Bhikkhu Yamaka
[08] 變易的作用智 - The Functional Knowledge of Change
[09] 斷滅見與閻摩迦 - Annihilation and Yamaka
[10] 概念、實相與涅槃 - Concept, Reality and Nibbāna
[11] 憂愁偽裝成悲心 - Sorrow Deceiving as Compassion
[12] 貪愛偽裝成慈心 - Lust Deceiving as Loving-kindness
[13] 渴愛偽裝成隨喜 - Taṇhā Deceiving as Altruistic Joy
[14] 自私偽裝成捨 - Selfishness Deceiving as Equanimity
[15] 憂慮與悲傷偽裝成悚懼 - Worry and Sorrow Entering as Sense of Urgency
[16] 把瞋怒當成善法 - Take Anger as Wholesome
[17] 戒與觀禪 - Sīla and Vipassanā
[18] 在日常生活中止息渴愛 - To Stop Craving in Everyday Life
[19] 誤把昏沉睡眠當成寧靜 - Mistaken Sloth and Torpor as Serenity
[20] 掉舉與精進 - Restlessness and Effort
[21] 追悔、憂慮與死亡 - Remorse, Worry and Dying
[22] 探究與邪見 - Investigation and Wrong Views
[23] 想與邪見 - Perception and Wrong View
[24] 掉舉與精進 - Restlessness and Effort
[25] 說法者與聽法者的責任 - The Duties of Teacher and Listener
[26] 智與疑 - Knowledge and Doubt
[27] 觸與邪見 - Contact and Wrong View
[28] 邪見與聽聞開示 - Wrong View and Listening Talks
莫哥禪師佛法開示 - 第二部
五種正見 - Five Kinds of Right View
五種正見
原題： Five Kinds of Right View
開示日期： 1960 年 2 月 26 日至 3 月 2 日（曼德勒），共六講
第一講
禪師逐一說明五種正見：
業自性正見（kammassakatā-sammādiṭṭhi）：確信業與果報，了知眾生是自己所造之業的承受者。
禪那正見（jhāna-sammādiṭṭhi）：與禪那及其修習有關的正確認識。
觀智正見（vipassanā-sammādiṭṭhi）：由內觀如實看見有為法；今生精勤發展此智，便可能證悟涅槃。
道智正見（magga-sammādiṭṭhi）：出世間聖道中的正見，其結果是依道次第截斷輪迴。
果智正見（phala-sammādiṭṭhi）：聖道之後生起的果智正見；有道，才有相應的果。
前兩種也可能在佛陀教法之外以某種形式出現；從觀智正見到果智正見，才是這裡所說的梵行修習（magga-brahmacariya）。[1]
梵行修習所要處理的，是緣起（paṭiccasamuppāda）在當下生起的過程。五蘊生起時，究竟發生了什麼？你要在它們身上一再練習觀察，使之成為習慣。
例如聽見聲音時，耳識及相應諸蘊在耳門生起，隨即滅去。聽見之後，它已不存在，這便是壞滅；同時生起的其他名蘊也一起滅去。要不斷練習如此觀察。
（英譯者按：禪師在這次開示中，把眼、耳、鼻、舌、身、意六門譬喻為六個乞丐，總是不停索求自己想要的東西。）
第二講
（英譯者按：本講以受隨觀（vedanānupassanā）指導實修。禪師說，《念處經》依經教方法，把五蘊分列於身、受、心、法四個觀察範圍；實際經驗中，相應名法依條件共同生滅。禪修者不必同時逐一點數每一蘊，而應觀察當時最清楚的一蘊。
禪師認為，五蘊的現前過程常以六識之一為明顯起點，識也較容易辨認。預流道首先斷除有身見與疑；由於許多人把心識當成常住靈魂，因此心隨觀尤其重要。
觀察所生之法，便能辨識無常。但這不是同一心在同一剎那同時看見「生」與「滅」：前一心及其所緣生起，後一觀察心才知道它已不存在。所生之法與觀察它的心不能同時生起，因為兩個心不能在同一剎那並生。每一次如實看見無常，都是在削弱邪見。）[2]
觀智正見的意思，是如實地看。要看什麼？要看見當下緣起過程的起點。若沒有在起點掌握它，便只能在中途才發現。
此處不是要回想過去世的無明（avijjā）與結生識（paṭisandhi-viññāṇa），而是要觀察今生當下活動的現行識（pavutti-viññāṇa）。現前五蘊過程的明顯開端，是六識之一。經典為了說明而分別列舉它們；我現在談的是它們實際相應生起的情形。
諸名蘊不是各自孤立生滅。例如耳識生起時，受、想、行也與它同時生起，這四項構成名蘊。觀察其中最顯著的一項，其餘相應名法也包含在同一過程中。
我為什麼教你們觀心？因為心識明顯，不必四處尋找。這一講也以受說明實修：受生起時，跟隨觀察，便會知道它已經消失。
觀智（vipassanā-ñāṇa）所見，是有為法（saṅkhāra）的無常。它依條件而生，生後即滅。所謂「看見生滅」，是否像看見燈火熄滅、接著變成黑暗？若把生與滅當成同時可見的兩件事，便忽略了前後心剎那的差別。實修時，是先有現象生起，隨後觀察它時，知道先前之法已不在。
因此使用「生滅」（udayabbaya）一詞，是為了表示有為法生起後消失；真正由觀察心遇見的，是前一剎那之法已經不存在。若禪修者如此看見，有身見便逐漸失去立足處，導向苦趣的邪見種子受到削弱。
觀察有為法「生起而後不存在」，就是觀智正見。它所見的無常中沒有一個人、眾生或自我。觀智有什麼利益？它能暫伏、削弱乃至為聖道斷除邪見準備條件，尤其是有身見、常見與斷見。[3]
第三講
英譯稿記錄禪師說：若有人已真實辨識無常而死，下一生不會墮入地獄、畜生或餓鬼等苦趣，並將在來世證得預流道；禪師說此義見於《增支部》。分析名色只能以想（saññā）的層次排除粗顯錯認；親自辨識無常，才是慧（paññā）的作用。若邪見沒有鬆動，就像石頭沉入水底，很難再浮上來。[4]
我們在輪迴中錯過多如恆河沙的諸佛，根本原因之一就是邪見。邪見是一切不善法的重要根源。《相應部》所示通往涅槃的修行，是內觀；為什麼？因為觀察生滅，直到對諸行厭離，能使有身見失去依據。內觀的任務成熟之後，才進入出世間聖道。
現在說道智正見。它是八支聖道中的正見，也是其餘道支的前導。觀智正見與道智正見有何不同？觀智正見以有為法為所緣，能看見無常，作用是削弱有身見；道智正見則不再以無常諸行為所緣，而直接以涅槃為所緣。要生起後者，必須先反覆修習前者，使觀智成熟。[5]
不要把涅槃想成太陽或月亮那樣的圓形物體。它是有為生滅的止息，是寂靜、清涼的無為法。直接證知它的出世間慧，便是聖道智。
禪師引述彌蘭王與那先尊者的問答。彌蘭王問：「請說明如何由修行看見涅槃。」那先回答：「涅槃存在，卻不屬過去、現在、未來三時。」王便質疑：「若不屬三時，怎能說它存在？」
禪師以兩片竹子取火作譬喻：平常看不見竹片裡有火，但持續摩擦，條件具足時便生起火焰。同樣，反覆觀察無常，觀智逐漸成熟，最後智慧轉向不生不滅的寂靜，涅槃便為道智所證。[6]
不要把一切推給「波羅蜜夠不夠」。既已具足聞法與修行的條件，當務之急就是如實觀察並精勤發展。先以觀智觀無常，成熟後，智轉向沒有生滅的涅槃。
第四講
五種正見之中，沒有第三種觀智正見，便不會有第四種道智正見；邪見若未受到觀智的處理，聖道不能無因突然生起。
譬如耕作以前，先要割除雜草、集中起來，最後放火焚燒。割草與集草如同一系列觀智，火燒則如同聖道。觀智能鎮伏粗顯、現行的煩惱；聖道才依道次第根除相應隨眠（anusaya）。
不要以為沒有黎明，太陽也能直接升起。觀智正見是聖道的前導正見（purecārika-ñāṇa）；它必須先得到發展。所觀的，就是名色過程中有為法的無常。
禪師把邪見的活動分為三層：違犯的粗重層、心中纏擾的中間層，以及潛伏的隨眠層。修觀能防止前兩層現行，卻不能永久拔除最細的隨眠；根除隨眠是預流道的工作。[7]
例如母親生氣地責罵頑皮的孩子：「你想讓我敲你的頭嗎？」這是邪見與瞋心在心中被激發；若真的動手敲打，便成為更粗的身業違犯。修觀時，粗重與纏擾的邪見可以暫不生起，但「這是我的兒子」的潛在認同仍未根除，只有聖道能拔除其有身見根本。
禪師用剃髮作比喻：成人的頭髮容易剃，嬰兒頭上的細髮反而難剃；道智所處理的，正是如細髮般深藏的隨眠。又如清理森林，最後不只割去枝葉，還要連根拔除樹木。
道智生起時，心不再以五蘊的生滅為所緣，而直接證知「苦的止息」（dukkha-nirodha）。禪師形容，那像把一千罐冷水澆在灼熱身體上，所有熱惱頓時冷卻，只剩清涼、寂靜、輕安；當時不再注意五蘊的重擔，只證知苦的止息。[8]
這份清涼來自見煩惱之火被聖道熄滅。涅槃其實很近；覺得它遙遠，是因煩惱使人偏離直道。煩惱擾亂眾生，使他們在直往涅槃的路上背負重擔。應增加坐禪時間，以決意（adhiṭṭhāna）堅持修習。觀察無常，是走向涅槃的直道。
第五講
觀智正見知道：剛才生起的蘊已不存在。它的功能不是建立一個恆常的蘊，而是看清每一生起之法皆立即壞滅。這種知道若愈來愈連續，便愈接近證悟涅槃。
觀智只是剎那知道前一有為法已滅；道智則離開五蘊生滅所緣，直接證知涅槃。若把五蘊也安置在涅槃之中，涅槃就會成為苦諦的一部分，這是必須避免的混淆。涅槃不是五蘊，也不屬五蘊。[8]
英譯稿以莫哥系統的語言說，觀智「部分看見涅槃」：涅槃是五蘊生滅的止息；觀無常時，也在每一剎那知道先前之蘊已不在。兩者的差別是，觀智只是暫時不取某一已滅蘊為實有，道智與果智才直接以涅槃為所緣。因此，這種「部分看見」只能理解為譬喻或彼分止息，不能等同出世間證悟。[9]
若觀智已得到發展，臨終時便有可靠的修行所依；繼續以四正勤精進修習，能使解脫條件成熟。觀無常時，愛與取沒有機會在那段心路中接續，所以觀智一方面看見蘊的壞滅，另一方面暫時截斷愛取。禪師以扁擔挑兩籃作比喻：一端是「暫時不見蘊的延續」，另一端是「不讓愛取推動輪迴」。因此，觀智遠勝於只求輪迴善果的普通善業。
道智完成的作用，禪師概括為三項：不再取五蘊生滅為所緣、斷除相應煩惱、直接證見不屬五蘊的涅槃。當道智生起，修行者不必再向別人求證當時所緣；它所證的是苦滅，而不是虛無斷滅。
觀智與出世間智（lokuttara-ñāṇa）有明確差別。觀智修習中雖列有多種階段，禪師以磨刀譬喻說：從開始到最後仍是同一把刀，只是愈磨愈利；各種觀智名稱，是記錄智慧成熟時所呈現的不同面向。
現在說果智正見。道心滅後，果心依無間緣立即生起，因此稱為「不待時」（akālika）。禪師把它比作業與果的自然法則：道之後必有相應的果；但出世間道不會製造新的輪迴果報。[10]
涅槃不因某人修或不修才被創造；只是有修行、道智生起的人才能親證。七覺支等菩提分法，也必須藉由四正勤實際培養。
英譯稿接著記錄禪師的譬喻：道智像把一杯水澆在燒紅的木炭上，外表雖已變黑，內部餘熱仍在；果智繼續使它冷卻，清除細微的煩惱餘氣，所以禪師說果比道更有力，如同戰後締造和平比作戰更難。[11]
在上座部阿毗達磨的道心路說明中，一個道心剎那之後，通常接續二或三個果心剎那，再落入有分心（bhavaṅga-citta），其後可能生起省察智（paccavekkhaṇa-ñāṇa）。這便是緊接聖道而生的果。
第六講
若觀智正見發展到能確定名色與因果，有些註釋稱這樣的善凡夫為「小預流者」（cūḷa-sotāpanna）；若進一步生起預流道智正見，才是真正的預流者。二者具有相近的正見方向，但前者尚未由聖道根除三結，穩定程度完全不同。[4]
為使禪修者能檢查方向，禪師先說預流者的心，再談果定。他引用一段歸於《中部》薩遮迦相關經典的問答：凡夫見解不穩，可能隨時改變信仰；佛陀的聖弟子不是只因聽別人說便相信，而是親自現見法，所以對佛法的根本確信不再動搖。[12]
佛陀教導名色無常，弟子依教實修並親自現見。觀察自己或他人的五蘊，知道其中沒有一個人或眾生，便具足以下四項：
1. 已度疑惑（tiṇṇa-vicikiccho）：對所證之法有清楚知見，已越過根本懷疑。日常仍可依世俗語言說「我的孩子」「我的財物」，問題不在稱呼，而在是否把稱呼誤認為恆常自我。
2. 離諸猶豫（vigata-kathaṃkatho）：不再猜疑其中是否有一個實體的人或眾生，確知只有法依條件生滅。
3. 得無畏與自信（vesārajjappatto）：對無人、無眾生、唯有緣生法的理解堅定，解脫方向決定而不退轉。
4. 於導師教法不依他（aparappaccayo satthusāsane）：不是只停在別人的話與自己的記憶想像，而是親自證知。由他人告知所得，仍可能只在「想」的層次；親自穿透，才成為慧。
具足這四項的聖弟子，在佛陀教法中安穩。無論其他宗教以何種方法動搖他，都不會推翻他對四聖諦與三寶的親證；他的方向已決定朝向涅槃。
世間即使堆滿財寶，也不能保證真正安穩；財富本身仍可能帶來麻煩與痛苦。預流者則具足更可靠的七種聖財：
1. 信（saddhā）
2. 戒（sīla）
3. 聞（suta）
4. 捨施（cāga）
5. 慚（hiri）
6. 愧（ottappa）
7. 慧（paññā）
這四項特徵在每位預流者身上都可成立。修行並非不可企及。古代拘樓國（Kuru）的民眾重視四念處修習；如理作意（yoniso-manasikāra）能成就修行的必要條件。
受生起時，只知道「這是受」；心生起時，只知道「這是心」，這就是把經驗如理地看作緣生法。如此便容易隨後觀察其無常。關鍵在於：任何法生起時，都先如實知道它是法。即使不能說出精確名稱，只知道「有一法依緣生起」，也已比把它認作人我更接近如理作意；學習教理則能幫助我們正確辨別名相。[13]
佛世的麻瘋病人蘇巴菩陀（Suppabuddha）沒有深厚的文字學問，卻能如理作意，聽法後證得預流果。他知道所生者只是法，不是人、不是眾生，生後也必壞滅；以智慧跟隨觀察，便是內觀。[14]
道心之後緊接二或三個果心；聖者進入果定以前，則以觀智作為近行準備，之後可有許多果心相續生起。果定初始的準備階段仍觀察諸行生滅；條件成熟時，心不再取無常諸行，而轉以滅諦——涅槃——為所緣。道心已在先前完成其工作；果定中，是果心反覆安住於涅槃。[15]
果心本身仍是生滅的有為心法，但它所緣取的是不生不滅的涅槃。這便是果定中「住於果心」的意思。
中文譯校說明
1. 五種正見是本開示採用的教學分類。業自性正見屬世間正見；「禪那正見」並非巴利經典中普遍固定的一項正見名稱。觀智、道智、果智三者的層次，主要依上座部阿毗達磨、註釋與緬甸觀禪傳統說明。不能把「佛教外也有正見」理解為各傳統對解脫與涅槃具有完全相同的見解。
2. 同一心剎那不能同時成為自己生起與滅去的後設觀察者，這是上座部阿毗達磨的剎那心分析。修行者所說「看見生滅」，通常是後一心辨識前一現象已變化或消失；不必把它誤解成肉眼觀看兩個實體事件。
3. 世間觀智只能暫伏或削弱邪見，不能永久根除有身見、常見與斷見的隨眠；預流道才根除有身見、疑、戒禁取。正文已避免把一般一次性的無常體驗說成三見永斷。
4. "cūḷa-sotāpanna"（小預流者）是註釋傳統對已成就度疑清淨、正確把握名色因果之善凡夫的稱呼，不是真正的初果聖者。英譯把「見無常後死亡，來生必不墮苦趣並必證預流」概括為《增支部》教說，卻未給經號；這類保證不能任意擴大到任何短暫、含糊的無常經驗。
5. 道心與果心以涅槃為所緣；觀智以有為諸行及其三相為所緣。說道智「不見五蘊」是指當時不以五蘊為所緣，不是活著的聖者身心當場消失。道心本身仍可歸入識蘊，卻不屬五取蘊。
6. 《彌蘭王問經》確有以摩擦木材取火等譬喻討論涅槃的證知；譬喻只表示須依修道條件而證，並不表示修行「製造」原本不存在的涅槃。
7. 煩惱常依作用分為違犯（vītikkama）、纏擾（pariyuṭṭhāna）與隨眠（anusaya）。戒防護違犯，定與觀智鎮伏纏擾，出世間道依次根除相應隨眠。不能說普通觀智已永久消滅前兩層煩惱。
8. 「五蘊消失」「不知道蘊存在」是禪師描述出世間心路的修行語，意指心轉離有為蘊而取涅槃為所緣；不是五蘊被物理消滅，也不是斷滅見。涅槃「不屬五蘊」不等於阿羅漢生前沒有五蘊，而是涅槃本身不在五蘊分類之內。
9. 觀智「部分看見涅槃」不是上座部阿毗達磨的嚴格定義。觀智只直接觀察有為法；它現前時，愛取可由彼分斷（tadaṅga-pahāna）暫不接續，因而可方便稱為片刻止息。只有種姓智、道心、果心等轉向或取涅槃為所緣，其中道果才是出世間現證。
10. 聖道心在論藏傳統中屬出世間善心，但不產生新的輪迴結生果；果心是它的無間結果。因此，把道與果比作一般「業與來世果報」只能取其因果相接之義。
11. 標準上座部阿毗達磨說，每一聖道只生一心剎那，並在該剎那根除相應煩惱；果心不再另行斷除「道所遺留的細微煩惱」，而是享受道所成就的解脫、以涅槃為所緣。因此，英譯所記「果比道更強、果殺死細微煩惱餘氣」是禪師的譬喻性說法，不能當成通行阿毗達磨定義。英譯另稱鈍慧者有三果心、利慧者有二果心，與《阿毘達磨概要》常見說明相反：有遍作心的鈍慧者通常二果心，省略遍作心的利慧者通常三果心。
12. "tiṇṇa-vicikiccho, vigata-kathaṃkatho, vesārajjappatto, aparappaccayo satthusāsane" 是多部經用來形容已越疑、於導師教法不依他的聖弟子之固定語。英譯把相關問答指定為《中部》MN 35〈小薩遮迦經〉，但該經現存巴利文本的主要內容是薩遮迦與佛陀辯論五蘊與自我，未見英譯所載「弟子為何不改宗」的完整問答，故正文只保留禪師的引用，不把它當作《中部》MN 35 逐字譯文。
13. 如理作意不只是把現象貼上「法」的標籤，而是從生滅、因緣、四聖諦等能導向離貪的角度正確注意。名相學習有助辨識，卻不能取代直接修習。
14. 蘇巴菩陀（Suppabuddha）見《自說經》Ud 5.3，是貧窮的麻瘋病人；英譯另稱他為醉漢，與該經現存文本不合。經中他聽聞漸次說法與四聖諦而生法眼，隨後被母牛撞死；佛陀宣說他已證預流，不墮惡趣。
15. 緊接道心的二、三果心與聖者後來主動進入的果定（phala-samāpatti）不可混同。前者只在道心路中短暫生起；後者須先決意並以觀智作準備，果心可依入定時間相續，以涅槃為所緣。
[01] Five Kinds Of Right View
26th Feb 1960 to 2nd March 1960 (In Mandalay)
T1 (Sayadaw explained the 5 kinds of right view one by one.)
(1).Kammasakata Sammādiṭṭhi – Belief in law of kamma (cause & effect)
(2).Jhāna Sammādiṭṭhi – Right view in jhāna
[(1) &(2) can be existed outside the Buddha’s Teachings.)
(3).Vipassanā Sammādiṭṭhi – Right view in insight knowledge ( With this knowledge by practicing hard in this life can be realized Nibbāna.)
(4).Magga Sammādiṭṭhi – Right view of the path knowledge (Its result is cutting off the round of rebirth.)
(5).Phala Sammādiṭṭhi – Right view in the fruition knowledge. Only with the Path (magga) that the Fruit (phala) can be possible. From (3) to (5) are the practices of the holy life (Maggabrahmacariya). The practice of the holy life is working on the arising process of Dependent Origination (paticca-samupāda). When the 5-khandhas are arising, what happen to them? Just make this habitual exercise on them. As an example, when you are hearing a sound, it appears in the ear and disappears there. Make this habitual exercise. After hearing and not existing is passing away. Other khandhas are also passing away with it.(In this talk, Sayadaw referred to the 6-sense doors ~ eye, ear, nose, tongue, body & mind ~ as the 6 beggars who are always asking for what they want.)
T2 (In this talk, Sayadaw gave the instruction on Vedanānupassanā. According to the Sayadaw, in the Satipatthāna Sutta the Buddha separated the 5-khandhas into four groups for sati to the suttanta way. Actually they arise and cease together. Yogi usually does not clear about these. We should mindful whatever khandha is clear to us. Sayadaw said: the 5-khandhas always starting from consciousness (viññāna) and easy to discern. The first stage of realization (entering the stream) is destroying wrong view and doubt. Most people take the mind as a permanent soul (also most of the religions), so the important of cittānupassanā. Sayadaw taught how to develop insight. By watching and observing whatever arises will discern anicca. But it does not mean that we see the arising and ceasing at the same moment. With sati we see the arising (saṅkhāra) and then by observing or contemplating it’s not there anymore. Knowing the object of arising and observing the object can’t arise together, because two minds could not arise together or at the same moment. Every time seeing anicca is killing the wrong views.)
Vipassanā Sammādiṭṭhi means seeing rightly. Seeing rightly on what? Seeing the beginning of the Dependent Arising (Paticcasamupāda). If you can’t catch on the beginning must be in the middle. Do not contemplate the past ignorance (avijjā) and rebirth consciousness (patisandhi viññāna) but the present moment consciousness (pavutti viññāna). The beginning of the khandha is consciousness or the 6-consciousness. In the Satipathāna Sutta mentioned separately. I am talking about their combination. When they are arising and passing away not in separately. As an example, when hearing consciousness arises, with hearing consciousness, feeling, perception, volitional formation; the four mind khandhas (nāmakkhandha) are arising together.
If you contemplate the most prominent one and all the other four are included. Why I ask you to contemplate consciousness? Because it’s clear and no need to search for. (In this talk Sayadaw was using feeling to explain the practice.) If you are contemplating the arising of feeling will see the disappearance of it. Insight knowledge (vipassanā nyan) is seeing the impermanence of conditioned phenomena (saṅkhāra). By conditioning it is arising and disappearing. In conclusion when you see the arising & passing away, does it like the light going out and becoming darkness? If you see in this way, then it becomes 2-minds. You will see it as not there. It is in this way that using the words arising & passing away (udayabbaya). We are using it because it is arising & disappearing. In reality seeing the arising is not there. You meet the non-existence. The past moment conditioned dhamma is not there anymore. If the yogi sees in this way, the identity view (sakkāya diṭṭhi) to painful rebirth is falling away. The Buddha asked to kill the seed of painful rebirths. Contemplate the conditioned dhamma of existence and non-existence is the right view of vipassanā knowledge (vipassanā sammādiṭṭhi). Seeing it as exist & not exist is without the wrong view. Therefore, wrong view is falling away by practice. This is seeing the impermanence of phenomena (dhamma) without any person and being. What is the benefit of insight knowledge? Wrong view is falling away. It can dispel the 3 types of wrong view that insight knowledge is very important (i-e, identity view, permanent view & annihilation view).
T3 Let someone dies after seeing impermanence will not fall into painful rebirths (hell, animal, ghost-peta). Because of the falling away of wrong view and in the next life will realize the path of stream-entry (sottāpatti magga). It was mentioned in the Anguttara Nikāya. Analyzing the mind & body is dispelling wrong view by perception (saññā). By discerning of anicca is wisdom (paññā). If wrong view is not dispelled, and it’s like a stone has fallen into the water, never come up again. We missed many Buddhas as much as sand grains in the River Ganges were because of wrong view. This is the root of all unwholesome dhammas. In the Saṁyutta Nikāya the Buddha said that the Dhamma to Nibbāna was vipassanā. If you ask, why it does so and the answer is the falling away of sakkāya diṭṭhi. By seeing the arising & passing away and contemplating up to disenchantment of it. Then vipassanā will come to an end.
Now, I will talk about magga-sammādiṭṭhi. It means The Noble Eight Fold Path. It’s the leader of right view. If you ask what is the difference between No.(3) and No.(4)(vipassanā right view and Path right view). No.(3) is ending up in impermanence (anicca). Its ability is seeing impermanence and the functioning of dispelling sakkāya diṭṭhi. The magga-sammādiṭṭhi is not seeing impermanence and has the function of seeing Nibbāna. To become No.(4) have to work with No.(3) for many times. Don’t think Nibbāna as liked the circular sun and moon, it’s the cessation of impermanence, peaceful and cool nature. The knowing of it is the Path. Quite a different view.
King Milanda asked Ven. Nagasena: “Please explain to me the seeing of Nibbāna by practice.” “Nibbāna exists, but not in the 3 periods of time (past, present, future)” answered Nagasena. The King responded, “If it’s free from the 3 periods of time, it can’t be existed.” I’ll give an example. Normally there is no fire in these 2 pieces of bamboo. But if you are rubbing them together for a longer period of time, and fire will come out. In the same way, if you contemplate impermanence for many times, and Nibbāna appears. For the one who is practicing, it exists. You don’t need the paramis. You have the qualities which were mentioned in the Anguttara Nikāya. First with vipassanā knowledge contemplating impermanence and then later it will mature. At last, nyan (mind or knowledge) is turning towards the no arising and passing away. That’s Nibbāna.
T4 Five kinds of right view came from Anguttara Nikāya . Without the No.(3) you can’t get the No.(4). The meaning here is without falling away of wrong view, you can’t get the Path. Give an example; when you do the farming, first you have to clear up grasses and weeds, and then collecting them together for burning. Clearing the grasses and weeds and collecting them are liked insight knowledges, burning them is liked the Path(magga). Insight knowledges kill the coarse defilements. The Path kills the latent disposition(anusaya). The insight right view is more important than the Path right view. Today I’ll explain it from the Majjhima Nikāya. Don’t take it that without the dawn period the sun will come out. It’s impossible. Insight right view comes before Path right view and it will follow later(after). Vipassanā right view is pre-nascence right view(purejarika), the first one has to develop. Have to contemplate the impermanence of the conditioned phenomena of the mind-body process. Wrong view has 3-stages; the coarse, the mild and the refined stage (active, stimulated, latent). Impermanence can stop only the coarse and the mild ones, can’t deal with the refined one. This is leaving for the Path to do the job. (Sayadaw explained the 3-stages of wrong view with examples.) You want me to knock your head! The angry mother scolds her naughty boy. This comes out from the stimulated one. In the real knocking of the head becomes the coarse one. The one practices vipassanā, the coarse and the mild ones not arise. But the latent wrong view of thinking as this is my son is existing. Only the Path can uproot this one. It’s difficult to shave the hairs on the baby head. The hairs on the man are more easy to shave. Path Knowledge is liked shaving the hairs of a baby. It’s liked also after clearing up the forest and uprooting the trees. I’ll tell you what happen in the body during the arising of the Path Knowledge. Not seeing the arising and passing away of the khandhas. Dukkha nirodo – Dukkha is ceased. It’s liked using 1,000 pots of water pouring on the body and the heat element is cooling down, experiencing as all the coolness pile-up and a peaceful nature. It seems in this way. Don’t know the khandhas exist, only happiness exists. If, it is appearing in this way, the real Path Knowledge, nothing exists but the existence of peaceful nature, without any kind of burden but lightness only. Seeing dukkha ceases and not knowing the khandhas exist. The reason for the peacefulness is the heat element of diṭṭhi kilesa (defilement of wrong view) has been extinguished. The view is peaceful and the knowing is cool. Nibbāna is near. It’s far because you don’t go straightly. If defilements come in and deceive you, and not straight anymore. Kilesas are burdened living beings by disturbing them on the straight way to Nibbāna. Whatever suffering is the working of defilements. There are 16 kilesas. If you do sitting meditation increase the time span and sit with determination (adhitthāna). The Buddha mentioned that by contemplating impermanence was the straight way to Nibbāna.
T5 Knowing that the khandhas not exsit is vipassanā sammādiṭṭhi. The practice of knowing the khandhas not exist is the function of insight. We had the desire, so we got it. Nibbāna is without the khandhas. If this knowledge becomes longer, Nibbāna is closer. (Insight knowledge seeing the khandhas not exist for momentarily and in the Path Knowledge the khandha is ceased. If khandhas exist in Nibbāna, it will become the Noble Truth of Dukkha (This point is very important for every Buddhist whatever his/her believed system and not to be confused.) Therefore, it was true in the commentary of Saṁyutta Nikāya that insight knowledge was the nearest to the knowledge of Nibbāna. Therefore, vipassanā nyan is seeing Nibbāna partially. Nibbāna and insight knowledge, both of them see the non-existing of khandhas. Their differences are: Nibbāna always do not see the khandhas, and insight knowledge is not seeing momentarily. If you have developed insight knowledge, you can die happily. Continued to practice diligently will realize Nibbāna. Do you need paramis? You need only practice diligently with the 4-supreme efforts. (Sammappadāna – see in the factors of enlightenment – Bodhi–pakkhiya–dhamma) It’s now clear on the ways of seeing. Therefore, insight knowledge disbanding the khandhas is true. In the Saṁyutta Nikāya commentary, it was mentioned more than that. During the seeing of anicca, craving and clinging have no chance to come in. Therefore, insight knowledge is disbanding the khandhas and also craving. It’s similar to carry 2 baskets with a pole. Disbanding the khandhas is seeing Nibbāna temporarily. Disbanding craving is cutting off the round of rebirth (samsāra). So the Buddha said, insight knowledge was many times excellent than ordinary wholesome dhamma. Path Knowledge is abandoning the khandhas and also defilements, and seeing Nibbāna which is without khandhas(3-functions). When the Path Knowledge appears, no need to ask others, you will see no khandhas. Seeing Nibbāna and no kilesa comes. Vipassanā Knowledge cannot see Nibbāna. The differences are 3-functions and 2-functions.
When the Path Knowledge appears and khandhas disappear. Not there is nothing. Knowing that dukkha is ceased and seeing Nibbāna. Vipassanā knowledge and supramundane knowledge (lokkuttara nyan) are quite different. Don’t go and asking for someone. The Buddha taught exactly. In the working process of vipassanā practice only 2 of the vipassanā knowledge and Path Knowledge exist. The other knowledges between them are the records of appearances and views. In reality all of them are vipassanā knowledge. (In one of the Sayadaw’s talks he gave a simile of sharpening a knife. Beginning to the end is the same knife but it becomes sharper and sharper.)
Now talk about the right view of Fruition Knowledge. There are 2 kinds of fruition. Fruition follows behind the Path Knowledge, and the other behind the insight knowledge. Fruition follows behind the Path Knowledge is automatic, therefore akāliko- giving the result without delay. It comes by itself- Dhammaniyama-Dhamma procedure, similar to the kamma and the result. The Path is volitional kamma and Fruition is result. Nibbāna always exists. You will ask, “Everyone can see it?” It exists for someone with the practice, without the practice not exists. Factors of enlightenment can happen only by practicing with the 4-supreme efforts. After the Path ceases the Fruition appears. What is the benefit for its appearance? What is it disbanding? You can ask these questions, no khandhas anymore so what it is to be disbanded for? The Path kills the coarse defilements and Fruition the refined one. To show an example, you pour a cup of water on a red burning charcoal and it becomes black. Don’t go and touch it. It’s still possessing with the heat power.
Fruition appears for cooling the heat power. All your defilements are very coarse. It kills the left-over refined kilesa vapour. So Fruition is more powerful than the Path. Seeing Nibbāna and killing the refined kilesa vapour (2-functions). Between the two; fighting at war and making peace, making peace is more difficult. I will tell the Fruition follows behind the Path. Yogi with the weak knowledge(nyan) follows by 3-fruition mind moments. For the sharp one is 2-mind moments. And then followed by bhavanga cittas and reviewing knowledge (paccavekkhana nyan). This is the Fruition follows behind the Path.
T6 If you develop to the level of vipassanā sammādiṭṭhi and become a small stream-enterer. And then develop up-to magga sammādiṭṭhi become a sotāpanna (The commentary used the term cūla-sotāpanna because both share the same view, but he/she is still unstable.) For the yogis to know what level in their practice, I will tell the mind of a sotāpanna before hand, so that one can check for oneself. And then will tell about entering into the Fruition state. I will use the Saccaka Sutta from the Majjhima Nikāya. “Ordinary people’s views are unstable. So they are changing religions. But the disciples of yours are not in this way. What is the reason of it?” Saccaka asked the Buddha. “My disciples are not heard from what others said but by seeing themselves directly. Therefore, their views are not changing and never convert into other religions. ”Answered the Buddha, I will tell the right view of a sotāpanna.(Sayadaw recited the Pali verses.) The Buddha taught them that mind/body phenomena were impermanent. They practiced accordingly what had been taught and realized it directly. Looking at one’s own khandhas or others’ khandhas and seeing that there is no person or being. And then have the clear view and free from doubt – (1)Tinnam-viccikicso. First beginning to have this right view. That is during the practice. In every day activities the usages such as my children, my properties are not matter. People can’t dispel doubt that changing religion. No thinking with doubt – (2)Vikicca katankato; Is it a person or a being? Can make a decision that only dhamma arising and dhamma passing away. It becomes niyata (fixed in destiny). To Nibbāna only and not anywhere. Become brave or confidence – (3) Vesarijjapatto – making the brave or confident decision that there is no person or being. To get this knowledge is not difficult. You have the good teacher. I always teach you to this point. Everytime mind is arising and feeling arising, it’s only mind and feeling. Are there any person or being with them? Only hearing consciousness is arising and disappearing. Is there anything with them? Everyday I am teaching for entering the stream. Even in worldly matters we have to prepare for safety in livelihood. In the same way should prepare for the supramundance. Even should care more about it. I am teaching to you that there are only impermanence of mind-body process and the process of cause and effect. Now, you know these by indirectly. Not ending up at other people mouth. (4)Aparapaccayo – means directly experience and not from others. True dhamma is right by the Buddha or me. But should be the right of the personal knowing. One’s own decision is more important. With other saying is ending up at perception(saññā) and not wisdom(paññā). If a person equal to these 4-points is stable in the Buddha’s Teaching.
Whatever religions come and use whatever ways to converse are impossible. Fixed in Nibbāna without any changing. However rich with full of wealth and gems are not the real happiness. Even with these things can be in trouble and suffering. Only enter the stream is completed with the real happiness and gems of faith(saddha), virtue(sīla), learning(suta), generosity(caga), shame & fear of wrong doing(hiri & ottapa), wisdom (paññā) (the 7-jewels of a noble person).
These 4-points of view are always there wherever someone becomes a stream enterer. This Dhamma is not difficult. The whole Kuru Country (during the Buddha’s time, and now is the New Deli area) practiced the Satipatthanā and had the good results. With right attention (yonisomanasikara) will fulfill it. Everytime when feeling is arising and knowing it as just feeling is right attention. If mind arising as mind and then with this right attention, it’s easy to contemplate impermanence from behind. It’s important to have right attention whatever is arising. The Buddha mentioned in the Anguttara Nikāya was by right attention whatever not increasing dhamma (phenomena) increase and whatever increasing dhamma develop. Even if you can’t give a label to the arising phenomenon and knowing that dhamma arising is good enough. By learning(pariyatti) can give the labels. Without learning how can you do it. By knowing that dhamma arising is right attention. In the Buddha’s time Suppabuddha the leper and drunkard were no learning, but they had right attention. Knowing as dhamma arising is right attention. It’s not a person/ not a being and passing away. By following behind with this knowing is vipassanā. Follow behind the Path are 2 or 3 fruitions(phalas). Follow behind vipassanā knowledge are many fruitions. I will explain a little about in fruition state. At the beginning seeing dhamma arising and passing away but without analyzing the Noble Truth such as – this is the Truth of Dukkha (Dukkha Sacca) etc. And then all the impermanences suddenly cease and change into Nirodha Sacca. From impermanence to Nibbāna without the Path Knowledge. The fruition mind stays with Nibbāna. Fruition minds are arising continuously but they are also changing. And seeing Nibbāna uncountably. This is in fruition state. Yogi is staying with the fruition mind.
原題： Five Kinds of Right View
開示日期： 1960 年 2 月 26 日至 3 月 2 日（曼德勒），共六講
第一講
禪師逐一說明五種正見：
業自性正見（kammassakatā-sammādiṭṭhi）：確信業與果報，了知眾生是自己所造之業的承受者。
禪那正見（jhāna-sammādiṭṭhi）：與禪那及其修習有關的正確認識。
觀智正見（vipassanā-sammādiṭṭhi）：由內觀如實看見有為法；今生精勤發展此智，便可能證悟涅槃。
道智正見（magga-sammādiṭṭhi）：出世間聖道中的正見，其結果是依道次第截斷輪迴。
果智正見（phala-sammādiṭṭhi）：聖道之後生起的果智正見；有道，才有相應的果。
前兩種也可能在佛陀教法之外以某種形式出現；從觀智正見到果智正見，才是這裡所說的梵行修習（magga-brahmacariya）。[1]
梵行修習所要處理的，是緣起（paṭiccasamuppāda）在當下生起的過程。五蘊生起時，究竟發生了什麼？你要在它們身上一再練習觀察，使之成為習慣。
例如聽見聲音時，耳識及相應諸蘊在耳門生起，隨即滅去。聽見之後，它已不存在，這便是壞滅；同時生起的其他名蘊也一起滅去。要不斷練習如此觀察。
（英譯者按：禪師在這次開示中，把眼、耳、鼻、舌、身、意六門譬喻為六個乞丐，總是不停索求自己想要的東西。）
第二講
（英譯者按：本講以受隨觀（vedanānupassanā）指導實修。禪師說，《念處經》依經教方法，把五蘊分列於身、受、心、法四個觀察範圍；實際經驗中，相應名法依條件共同生滅。禪修者不必同時逐一點數每一蘊，而應觀察當時最清楚的一蘊。
禪師認為，五蘊的現前過程常以六識之一為明顯起點，識也較容易辨認。預流道首先斷除有身見與疑；由於許多人把心識當成常住靈魂，因此心隨觀尤其重要。
觀察所生之法，便能辨識無常。但這不是同一心在同一剎那同時看見「生」與「滅」：前一心及其所緣生起，後一觀察心才知道它已不存在。所生之法與觀察它的心不能同時生起，因為兩個心不能在同一剎那並生。每一次如實看見無常，都是在削弱邪見。）[2]
觀智正見的意思，是如實地看。要看什麼？要看見當下緣起過程的起點。若沒有在起點掌握它，便只能在中途才發現。
此處不是要回想過去世的無明（avijjā）與結生識（paṭisandhi-viññāṇa），而是要觀察今生當下活動的現行識（pavutti-viññāṇa）。現前五蘊過程的明顯開端，是六識之一。經典為了說明而分別列舉它們；我現在談的是它們實際相應生起的情形。
諸名蘊不是各自孤立生滅。例如耳識生起時，受、想、行也與它同時生起，這四項構成名蘊。觀察其中最顯著的一項，其餘相應名法也包含在同一過程中。
我為什麼教你們觀心？因為心識明顯，不必四處尋找。這一講也以受說明實修：受生起時，跟隨觀察，便會知道它已經消失。
觀智（vipassanā-ñāṇa）所見，是有為法（saṅkhāra）的無常。它依條件而生，生後即滅。所謂「看見生滅」，是否像看見燈火熄滅、接著變成黑暗？若把生與滅當成同時可見的兩件事，便忽略了前後心剎那的差別。實修時，是先有現象生起，隨後觀察它時，知道先前之法已不在。
因此使用「生滅」（udayabbaya）一詞，是為了表示有為法生起後消失；真正由觀察心遇見的，是前一剎那之法已經不存在。若禪修者如此看見，有身見便逐漸失去立足處，導向苦趣的邪見種子受到削弱。
觀察有為法「生起而後不存在」，就是觀智正見。它所見的無常中沒有一個人、眾生或自我。觀智有什麼利益？它能暫伏、削弱乃至為聖道斷除邪見準備條件，尤其是有身見、常見與斷見。[3]
第三講
英譯稿記錄禪師說：若有人已真實辨識無常而死，下一生不會墮入地獄、畜生或餓鬼等苦趣，並將在來世證得預流道；禪師說此義見於《增支部》。分析名色只能以想（saññā）的層次排除粗顯錯認；親自辨識無常，才是慧（paññā）的作用。若邪見沒有鬆動，就像石頭沉入水底，很難再浮上來。[4]
我們在輪迴中錯過多如恆河沙的諸佛，根本原因之一就是邪見。邪見是一切不善法的重要根源。《相應部》所示通往涅槃的修行，是內觀；為什麼？因為觀察生滅，直到對諸行厭離，能使有身見失去依據。內觀的任務成熟之後，才進入出世間聖道。
現在說道智正見。它是八支聖道中的正見，也是其餘道支的前導。觀智正見與道智正見有何不同？觀智正見以有為法為所緣，能看見無常，作用是削弱有身見；道智正見則不再以無常諸行為所緣，而直接以涅槃為所緣。要生起後者，必須先反覆修習前者，使觀智成熟。[5]
不要把涅槃想成太陽或月亮那樣的圓形物體。它是有為生滅的止息，是寂靜、清涼的無為法。直接證知它的出世間慧，便是聖道智。
禪師引述彌蘭王與那先尊者的問答。彌蘭王問：「請說明如何由修行看見涅槃。」那先回答：「涅槃存在，卻不屬過去、現在、未來三時。」王便質疑：「若不屬三時，怎能說它存在？」
禪師以兩片竹子取火作譬喻：平常看不見竹片裡有火，但持續摩擦，條件具足時便生起火焰。同樣，反覆觀察無常，觀智逐漸成熟，最後智慧轉向不生不滅的寂靜，涅槃便為道智所證。[6]
不要把一切推給「波羅蜜夠不夠」。既已具足聞法與修行的條件，當務之急就是如實觀察並精勤發展。先以觀智觀無常，成熟後，智轉向沒有生滅的涅槃。
第四講
五種正見之中，沒有第三種觀智正見，便不會有第四種道智正見；邪見若未受到觀智的處理，聖道不能無因突然生起。
譬如耕作以前，先要割除雜草、集中起來，最後放火焚燒。割草與集草如同一系列觀智，火燒則如同聖道。觀智能鎮伏粗顯、現行的煩惱；聖道才依道次第根除相應隨眠（anusaya）。
不要以為沒有黎明，太陽也能直接升起。觀智正見是聖道的前導正見（purecārika-ñāṇa）；它必須先得到發展。所觀的，就是名色過程中有為法的無常。
禪師把邪見的活動分為三層：違犯的粗重層、心中纏擾的中間層，以及潛伏的隨眠層。修觀能防止前兩層現行，卻不能永久拔除最細的隨眠；根除隨眠是預流道的工作。[7]
例如母親生氣地責罵頑皮的孩子：「你想讓我敲你的頭嗎？」這是邪見與瞋心在心中被激發；若真的動手敲打，便成為更粗的身業違犯。修觀時，粗重與纏擾的邪見可以暫不生起，但「這是我的兒子」的潛在認同仍未根除，只有聖道能拔除其有身見根本。
禪師用剃髮作比喻：成人的頭髮容易剃，嬰兒頭上的細髮反而難剃；道智所處理的，正是如細髮般深藏的隨眠。又如清理森林，最後不只割去枝葉，還要連根拔除樹木。
道智生起時，心不再以五蘊的生滅為所緣，而直接證知「苦的止息」（dukkha-nirodha）。禪師形容，那像把一千罐冷水澆在灼熱身體上，所有熱惱頓時冷卻，只剩清涼、寂靜、輕安；當時不再注意五蘊的重擔，只證知苦的止息。[8]
這份清涼來自見煩惱之火被聖道熄滅。涅槃其實很近；覺得它遙遠，是因煩惱使人偏離直道。煩惱擾亂眾生，使他們在直往涅槃的路上背負重擔。應增加坐禪時間，以決意（adhiṭṭhāna）堅持修習。觀察無常，是走向涅槃的直道。
第五講
觀智正見知道：剛才生起的蘊已不存在。它的功能不是建立一個恆常的蘊，而是看清每一生起之法皆立即壞滅。這種知道若愈來愈連續，便愈接近證悟涅槃。
觀智只是剎那知道前一有為法已滅；道智則離開五蘊生滅所緣，直接證知涅槃。若把五蘊也安置在涅槃之中，涅槃就會成為苦諦的一部分，這是必須避免的混淆。涅槃不是五蘊，也不屬五蘊。[8]
英譯稿以莫哥系統的語言說，觀智「部分看見涅槃」：涅槃是五蘊生滅的止息；觀無常時，也在每一剎那知道先前之蘊已不在。兩者的差別是，觀智只是暫時不取某一已滅蘊為實有，道智與果智才直接以涅槃為所緣。因此，這種「部分看見」只能理解為譬喻或彼分止息，不能等同出世間證悟。[9]
若觀智已得到發展，臨終時便有可靠的修行所依；繼續以四正勤精進修習，能使解脫條件成熟。觀無常時，愛與取沒有機會在那段心路中接續，所以觀智一方面看見蘊的壞滅，另一方面暫時截斷愛取。禪師以扁擔挑兩籃作比喻：一端是「暫時不見蘊的延續」，另一端是「不讓愛取推動輪迴」。因此，觀智遠勝於只求輪迴善果的普通善業。
道智完成的作用，禪師概括為三項：不再取五蘊生滅為所緣、斷除相應煩惱、直接證見不屬五蘊的涅槃。當道智生起，修行者不必再向別人求證當時所緣；它所證的是苦滅，而不是虛無斷滅。
觀智與出世間智（lokuttara-ñāṇa）有明確差別。觀智修習中雖列有多種階段，禪師以磨刀譬喻說：從開始到最後仍是同一把刀，只是愈磨愈利；各種觀智名稱，是記錄智慧成熟時所呈現的不同面向。
現在說果智正見。道心滅後，果心依無間緣立即生起，因此稱為「不待時」（akālika）。禪師把它比作業與果的自然法則：道之後必有相應的果；但出世間道不會製造新的輪迴果報。[10]
涅槃不因某人修或不修才被創造；只是有修行、道智生起的人才能親證。七覺支等菩提分法，也必須藉由四正勤實際培養。
英譯稿接著記錄禪師的譬喻：道智像把一杯水澆在燒紅的木炭上，外表雖已變黑，內部餘熱仍在；果智繼續使它冷卻，清除細微的煩惱餘氣，所以禪師說果比道更有力，如同戰後締造和平比作戰更難。[11]
在上座部阿毗達磨的道心路說明中，一個道心剎那之後，通常接續二或三個果心剎那，再落入有分心（bhavaṅga-citta），其後可能生起省察智（paccavekkhaṇa-ñāṇa）。這便是緊接聖道而生的果。
第六講
若觀智正見發展到能確定名色與因果，有些註釋稱這樣的善凡夫為「小預流者」（cūḷa-sotāpanna）；若進一步生起預流道智正見，才是真正的預流者。二者具有相近的正見方向，但前者尚未由聖道根除三結，穩定程度完全不同。[4]
為使禪修者能檢查方向，禪師先說預流者的心，再談果定。他引用一段歸於《中部》薩遮迦相關經典的問答：凡夫見解不穩，可能隨時改變信仰；佛陀的聖弟子不是只因聽別人說便相信，而是親自現見法，所以對佛法的根本確信不再動搖。[12]
佛陀教導名色無常，弟子依教實修並親自現見。觀察自己或他人的五蘊，知道其中沒有一個人或眾生，便具足以下四項：
1. 已度疑惑（tiṇṇa-vicikiccho）：對所證之法有清楚知見，已越過根本懷疑。日常仍可依世俗語言說「我的孩子」「我的財物」，問題不在稱呼，而在是否把稱呼誤認為恆常自我。
2. 離諸猶豫（vigata-kathaṃkatho）：不再猜疑其中是否有一個實體的人或眾生，確知只有法依條件生滅。
3. 得無畏與自信（vesārajjappatto）：對無人、無眾生、唯有緣生法的理解堅定，解脫方向決定而不退轉。
4. 於導師教法不依他（aparappaccayo satthusāsane）：不是只停在別人的話與自己的記憶想像，而是親自證知。由他人告知所得，仍可能只在「想」的層次；親自穿透，才成為慧。
具足這四項的聖弟子，在佛陀教法中安穩。無論其他宗教以何種方法動搖他，都不會推翻他對四聖諦與三寶的親證；他的方向已決定朝向涅槃。
世間即使堆滿財寶，也不能保證真正安穩；財富本身仍可能帶來麻煩與痛苦。預流者則具足更可靠的七種聖財：
1. 信（saddhā）
2. 戒（sīla）
3. 聞（suta）
4. 捨施（cāga）
5. 慚（hiri）
6. 愧（ottappa）
7. 慧（paññā）
這四項特徵在每位預流者身上都可成立。修行並非不可企及。古代拘樓國（Kuru）的民眾重視四念處修習；如理作意（yoniso-manasikāra）能成就修行的必要條件。
受生起時，只知道「這是受」；心生起時，只知道「這是心」，這就是把經驗如理地看作緣生法。如此便容易隨後觀察其無常。關鍵在於：任何法生起時，都先如實知道它是法。即使不能說出精確名稱，只知道「有一法依緣生起」，也已比把它認作人我更接近如理作意；學習教理則能幫助我們正確辨別名相。[13]
佛世的麻瘋病人蘇巴菩陀（Suppabuddha）沒有深厚的文字學問，卻能如理作意，聽法後證得預流果。他知道所生者只是法，不是人、不是眾生，生後也必壞滅；以智慧跟隨觀察，便是內觀。[14]
道心之後緊接二或三個果心；聖者進入果定以前，則以觀智作為近行準備，之後可有許多果心相續生起。果定初始的準備階段仍觀察諸行生滅；條件成熟時，心不再取無常諸行，而轉以滅諦——涅槃——為所緣。道心已在先前完成其工作；果定中，是果心反覆安住於涅槃。[15]
果心本身仍是生滅的有為心法，但它所緣取的是不生不滅的涅槃。這便是果定中「住於果心」的意思。
中文譯校說明
1. 五種正見是本開示採用的教學分類。業自性正見屬世間正見；「禪那正見」並非巴利經典中普遍固定的一項正見名稱。觀智、道智、果智三者的層次，主要依上座部阿毗達磨、註釋與緬甸觀禪傳統說明。不能把「佛教外也有正見」理解為各傳統對解脫與涅槃具有完全相同的見解。
2. 同一心剎那不能同時成為自己生起與滅去的後設觀察者，這是上座部阿毗達磨的剎那心分析。修行者所說「看見生滅」，通常是後一心辨識前一現象已變化或消失；不必把它誤解成肉眼觀看兩個實體事件。
3. 世間觀智只能暫伏或削弱邪見，不能永久根除有身見、常見與斷見的隨眠；預流道才根除有身見、疑、戒禁取。正文已避免把一般一次性的無常體驗說成三見永斷。
4. "cūḷa-sotāpanna"（小預流者）是註釋傳統對已成就度疑清淨、正確把握名色因果之善凡夫的稱呼，不是真正的初果聖者。英譯把「見無常後死亡，來生必不墮苦趣並必證預流」概括為《增支部》教說，卻未給經號；這類保證不能任意擴大到任何短暫、含糊的無常經驗。
5. 道心與果心以涅槃為所緣；觀智以有為諸行及其三相為所緣。說道智「不見五蘊」是指當時不以五蘊為所緣，不是活著的聖者身心當場消失。道心本身仍可歸入識蘊，卻不屬五取蘊。
6. 《彌蘭王問經》確有以摩擦木材取火等譬喻討論涅槃的證知；譬喻只表示須依修道條件而證，並不表示修行「製造」原本不存在的涅槃。
7. 煩惱常依作用分為違犯（vītikkama）、纏擾（pariyuṭṭhāna）與隨眠（anusaya）。戒防護違犯，定與觀智鎮伏纏擾，出世間道依次根除相應隨眠。不能說普通觀智已永久消滅前兩層煩惱。
8. 「五蘊消失」「不知道蘊存在」是禪師描述出世間心路的修行語，意指心轉離有為蘊而取涅槃為所緣；不是五蘊被物理消滅，也不是斷滅見。涅槃「不屬五蘊」不等於阿羅漢生前沒有五蘊，而是涅槃本身不在五蘊分類之內。
9. 觀智「部分看見涅槃」不是上座部阿毗達磨的嚴格定義。觀智只直接觀察有為法；它現前時，愛取可由彼分斷（tadaṅga-pahāna）暫不接續，因而可方便稱為片刻止息。只有種姓智、道心、果心等轉向或取涅槃為所緣，其中道果才是出世間現證。
10. 聖道心在論藏傳統中屬出世間善心，但不產生新的輪迴結生果；果心是它的無間結果。因此，把道與果比作一般「業與來世果報」只能取其因果相接之義。
11. 標準上座部阿毗達磨說，每一聖道只生一心剎那，並在該剎那根除相應煩惱；果心不再另行斷除「道所遺留的細微煩惱」，而是享受道所成就的解脫、以涅槃為所緣。因此，英譯所記「果比道更強、果殺死細微煩惱餘氣」是禪師的譬喻性說法，不能當成通行阿毗達磨定義。英譯另稱鈍慧者有三果心、利慧者有二果心，與《阿毘達磨概要》常見說明相反：有遍作心的鈍慧者通常二果心，省略遍作心的利慧者通常三果心。
12. "tiṇṇa-vicikiccho, vigata-kathaṃkatho, vesārajjappatto, aparappaccayo satthusāsane" 是多部經用來形容已越疑、於導師教法不依他的聖弟子之固定語。英譯把相關問答指定為《中部》MN 35〈小薩遮迦經〉，但該經現存巴利文本的主要內容是薩遮迦與佛陀辯論五蘊與自我，未見英譯所載「弟子為何不改宗」的完整問答，故正文只保留禪師的引用，不把它當作《中部》MN 35 逐字譯文。
13. 如理作意不只是把現象貼上「法」的標籤，而是從生滅、因緣、四聖諦等能導向離貪的角度正確注意。名相學習有助辨識，卻不能取代直接修習。
14. 蘇巴菩陀（Suppabuddha）見《自說經》Ud 5.3，是貧窮的麻瘋病人；英譯另稱他為醉漢，與該經現存文本不合。經中他聽聞漸次說法與四聖諦而生法眼，隨後被母牛撞死；佛陀宣說他已證預流，不墮惡趣。
15. 緊接道心的二、三果心與聖者後來主動進入的果定（phala-samāpatti）不可混同。前者只在道心路中短暫生起；後者須先決意並以觀智作準備，果心可依入定時間相續，以涅槃為所緣。
[01] Five Kinds Of Right View
26th Feb 1960 to 2nd March 1960 (In Mandalay)
T1 (Sayadaw explained the 5 kinds of right view one by one.)
(1).Kammasakata Sammādiṭṭhi – Belief in law of kamma (cause & effect)
(2).Jhāna Sammādiṭṭhi – Right view in jhāna
[(1) &(2) can be existed outside the Buddha’s Teachings.)
(3).Vipassanā Sammādiṭṭhi – Right view in insight knowledge ( With this knowledge by practicing hard in this life can be realized Nibbāna.)
(4).Magga Sammādiṭṭhi – Right view of the path knowledge (Its result is cutting off the round of rebirth.)
(5).Phala Sammādiṭṭhi – Right view in the fruition knowledge. Only with the Path (magga) that the Fruit (phala) can be possible. From (3) to (5) are the practices of the holy life (Maggabrahmacariya). The practice of the holy life is working on the arising process of Dependent Origination (paticca-samupāda). When the 5-khandhas are arising, what happen to them? Just make this habitual exercise on them. As an example, when you are hearing a sound, it appears in the ear and disappears there. Make this habitual exercise. After hearing and not existing is passing away. Other khandhas are also passing away with it.(In this talk, Sayadaw referred to the 6-sense doors ~ eye, ear, nose, tongue, body & mind ~ as the 6 beggars who are always asking for what they want.)
T2 (In this talk, Sayadaw gave the instruction on Vedanānupassanā. According to the Sayadaw, in the Satipatthāna Sutta the Buddha separated the 5-khandhas into four groups for sati to the suttanta way. Actually they arise and cease together. Yogi usually does not clear about these. We should mindful whatever khandha is clear to us. Sayadaw said: the 5-khandhas always starting from consciousness (viññāna) and easy to discern. The first stage of realization (entering the stream) is destroying wrong view and doubt. Most people take the mind as a permanent soul (also most of the religions), so the important of cittānupassanā. Sayadaw taught how to develop insight. By watching and observing whatever arises will discern anicca. But it does not mean that we see the arising and ceasing at the same moment. With sati we see the arising (saṅkhāra) and then by observing or contemplating it’s not there anymore. Knowing the object of arising and observing the object can’t arise together, because two minds could not arise together or at the same moment. Every time seeing anicca is killing the wrong views.)
Vipassanā Sammādiṭṭhi means seeing rightly. Seeing rightly on what? Seeing the beginning of the Dependent Arising (Paticcasamupāda). If you can’t catch on the beginning must be in the middle. Do not contemplate the past ignorance (avijjā) and rebirth consciousness (patisandhi viññāna) but the present moment consciousness (pavutti viññāna). The beginning of the khandha is consciousness or the 6-consciousness. In the Satipathāna Sutta mentioned separately. I am talking about their combination. When they are arising and passing away not in separately. As an example, when hearing consciousness arises, with hearing consciousness, feeling, perception, volitional formation; the four mind khandhas (nāmakkhandha) are arising together.
If you contemplate the most prominent one and all the other four are included. Why I ask you to contemplate consciousness? Because it’s clear and no need to search for. (In this talk Sayadaw was using feeling to explain the practice.) If you are contemplating the arising of feeling will see the disappearance of it. Insight knowledge (vipassanā nyan) is seeing the impermanence of conditioned phenomena (saṅkhāra). By conditioning it is arising and disappearing. In conclusion when you see the arising & passing away, does it like the light going out and becoming darkness? If you see in this way, then it becomes 2-minds. You will see it as not there. It is in this way that using the words arising & passing away (udayabbaya). We are using it because it is arising & disappearing. In reality seeing the arising is not there. You meet the non-existence. The past moment conditioned dhamma is not there anymore. If the yogi sees in this way, the identity view (sakkāya diṭṭhi) to painful rebirth is falling away. The Buddha asked to kill the seed of painful rebirths. Contemplate the conditioned dhamma of existence and non-existence is the right view of vipassanā knowledge (vipassanā sammādiṭṭhi). Seeing it as exist & not exist is without the wrong view. Therefore, wrong view is falling away by practice. This is seeing the impermanence of phenomena (dhamma) without any person and being. What is the benefit of insight knowledge? Wrong view is falling away. It can dispel the 3 types of wrong view that insight knowledge is very important (i-e, identity view, permanent view & annihilation view).
T3 Let someone dies after seeing impermanence will not fall into painful rebirths (hell, animal, ghost-peta). Because of the falling away of wrong view and in the next life will realize the path of stream-entry (sottāpatti magga). It was mentioned in the Anguttara Nikāya. Analyzing the mind & body is dispelling wrong view by perception (saññā). By discerning of anicca is wisdom (paññā). If wrong view is not dispelled, and it’s like a stone has fallen into the water, never come up again. We missed many Buddhas as much as sand grains in the River Ganges were because of wrong view. This is the root of all unwholesome dhammas. In the Saṁyutta Nikāya the Buddha said that the Dhamma to Nibbāna was vipassanā. If you ask, why it does so and the answer is the falling away of sakkāya diṭṭhi. By seeing the arising & passing away and contemplating up to disenchantment of it. Then vipassanā will come to an end.
Now, I will talk about magga-sammādiṭṭhi. It means The Noble Eight Fold Path. It’s the leader of right view. If you ask what is the difference between No.(3) and No.(4)(vipassanā right view and Path right view). No.(3) is ending up in impermanence (anicca). Its ability is seeing impermanence and the functioning of dispelling sakkāya diṭṭhi. The magga-sammādiṭṭhi is not seeing impermanence and has the function of seeing Nibbāna. To become No.(4) have to work with No.(3) for many times. Don’t think Nibbāna as liked the circular sun and moon, it’s the cessation of impermanence, peaceful and cool nature. The knowing of it is the Path. Quite a different view.
King Milanda asked Ven. Nagasena: “Please explain to me the seeing of Nibbāna by practice.” “Nibbāna exists, but not in the 3 periods of time (past, present, future)” answered Nagasena. The King responded, “If it’s free from the 3 periods of time, it can’t be existed.” I’ll give an example. Normally there is no fire in these 2 pieces of bamboo. But if you are rubbing them together for a longer period of time, and fire will come out. In the same way, if you contemplate impermanence for many times, and Nibbāna appears. For the one who is practicing, it exists. You don’t need the paramis. You have the qualities which were mentioned in the Anguttara Nikāya. First with vipassanā knowledge contemplating impermanence and then later it will mature. At last, nyan (mind or knowledge) is turning towards the no arising and passing away. That’s Nibbāna.
T4 Five kinds of right view came from Anguttara Nikāya . Without the No.(3) you can’t get the No.(4). The meaning here is without falling away of wrong view, you can’t get the Path. Give an example; when you do the farming, first you have to clear up grasses and weeds, and then collecting them together for burning. Clearing the grasses and weeds and collecting them are liked insight knowledges, burning them is liked the Path(magga). Insight knowledges kill the coarse defilements. The Path kills the latent disposition(anusaya). The insight right view is more important than the Path right view. Today I’ll explain it from the Majjhima Nikāya. Don’t take it that without the dawn period the sun will come out. It’s impossible. Insight right view comes before Path right view and it will follow later(after). Vipassanā right view is pre-nascence right view(purejarika), the first one has to develop. Have to contemplate the impermanence of the conditioned phenomena of the mind-body process. Wrong view has 3-stages; the coarse, the mild and the refined stage (active, stimulated, latent). Impermanence can stop only the coarse and the mild ones, can’t deal with the refined one. This is leaving for the Path to do the job. (Sayadaw explained the 3-stages of wrong view with examples.) You want me to knock your head! The angry mother scolds her naughty boy. This comes out from the stimulated one. In the real knocking of the head becomes the coarse one. The one practices vipassanā, the coarse and the mild ones not arise. But the latent wrong view of thinking as this is my son is existing. Only the Path can uproot this one. It’s difficult to shave the hairs on the baby head. The hairs on the man are more easy to shave. Path Knowledge is liked shaving the hairs of a baby. It’s liked also after clearing up the forest and uprooting the trees. I’ll tell you what happen in the body during the arising of the Path Knowledge. Not seeing the arising and passing away of the khandhas. Dukkha nirodo – Dukkha is ceased. It’s liked using 1,000 pots of water pouring on the body and the heat element is cooling down, experiencing as all the coolness pile-up and a peaceful nature. It seems in this way. Don’t know the khandhas exist, only happiness exists. If, it is appearing in this way, the real Path Knowledge, nothing exists but the existence of peaceful nature, without any kind of burden but lightness only. Seeing dukkha ceases and not knowing the khandhas exist. The reason for the peacefulness is the heat element of diṭṭhi kilesa (defilement of wrong view) has been extinguished. The view is peaceful and the knowing is cool. Nibbāna is near. It’s far because you don’t go straightly. If defilements come in and deceive you, and not straight anymore. Kilesas are burdened living beings by disturbing them on the straight way to Nibbāna. Whatever suffering is the working of defilements. There are 16 kilesas. If you do sitting meditation increase the time span and sit with determination (adhitthāna). The Buddha mentioned that by contemplating impermanence was the straight way to Nibbāna.
T5 Knowing that the khandhas not exsit is vipassanā sammādiṭṭhi. The practice of knowing the khandhas not exist is the function of insight. We had the desire, so we got it. Nibbāna is without the khandhas. If this knowledge becomes longer, Nibbāna is closer. (Insight knowledge seeing the khandhas not exist for momentarily and in the Path Knowledge the khandha is ceased. If khandhas exist in Nibbāna, it will become the Noble Truth of Dukkha (This point is very important for every Buddhist whatever his/her believed system and not to be confused.) Therefore, it was true in the commentary of Saṁyutta Nikāya that insight knowledge was the nearest to the knowledge of Nibbāna. Therefore, vipassanā nyan is seeing Nibbāna partially. Nibbāna and insight knowledge, both of them see the non-existing of khandhas. Their differences are: Nibbāna always do not see the khandhas, and insight knowledge is not seeing momentarily. If you have developed insight knowledge, you can die happily. Continued to practice diligently will realize Nibbāna. Do you need paramis? You need only practice diligently with the 4-supreme efforts. (Sammappadāna – see in the factors of enlightenment – Bodhi–pakkhiya–dhamma) It’s now clear on the ways of seeing. Therefore, insight knowledge disbanding the khandhas is true. In the Saṁyutta Nikāya commentary, it was mentioned more than that. During the seeing of anicca, craving and clinging have no chance to come in. Therefore, insight knowledge is disbanding the khandhas and also craving. It’s similar to carry 2 baskets with a pole. Disbanding the khandhas is seeing Nibbāna temporarily. Disbanding craving is cutting off the round of rebirth (samsāra). So the Buddha said, insight knowledge was many times excellent than ordinary wholesome dhamma. Path Knowledge is abandoning the khandhas and also defilements, and seeing Nibbāna which is without khandhas(3-functions). When the Path Knowledge appears, no need to ask others, you will see no khandhas. Seeing Nibbāna and no kilesa comes. Vipassanā Knowledge cannot see Nibbāna. The differences are 3-functions and 2-functions.
When the Path Knowledge appears and khandhas disappear. Not there is nothing. Knowing that dukkha is ceased and seeing Nibbāna. Vipassanā knowledge and supramundane knowledge (lokkuttara nyan) are quite different. Don’t go and asking for someone. The Buddha taught exactly. In the working process of vipassanā practice only 2 of the vipassanā knowledge and Path Knowledge exist. The other knowledges between them are the records of appearances and views. In reality all of them are vipassanā knowledge. (In one of the Sayadaw’s talks he gave a simile of sharpening a knife. Beginning to the end is the same knife but it becomes sharper and sharper.)
Now talk about the right view of Fruition Knowledge. There are 2 kinds of fruition. Fruition follows behind the Path Knowledge, and the other behind the insight knowledge. Fruition follows behind the Path Knowledge is automatic, therefore akāliko- giving the result without delay. It comes by itself- Dhammaniyama-Dhamma procedure, similar to the kamma and the result. The Path is volitional kamma and Fruition is result. Nibbāna always exists. You will ask, “Everyone can see it?” It exists for someone with the practice, without the practice not exists. Factors of enlightenment can happen only by practicing with the 4-supreme efforts. After the Path ceases the Fruition appears. What is the benefit for its appearance? What is it disbanding? You can ask these questions, no khandhas anymore so what it is to be disbanded for? The Path kills the coarse defilements and Fruition the refined one. To show an example, you pour a cup of water on a red burning charcoal and it becomes black. Don’t go and touch it. It’s still possessing with the heat power.
Fruition appears for cooling the heat power. All your defilements are very coarse. It kills the left-over refined kilesa vapour. So Fruition is more powerful than the Path. Seeing Nibbāna and killing the refined kilesa vapour (2-functions). Between the two; fighting at war and making peace, making peace is more difficult. I will tell the Fruition follows behind the Path. Yogi with the weak knowledge(nyan) follows by 3-fruition mind moments. For the sharp one is 2-mind moments. And then followed by bhavanga cittas and reviewing knowledge (paccavekkhana nyan). This is the Fruition follows behind the Path.
T6 If you develop to the level of vipassanā sammādiṭṭhi and become a small stream-enterer. And then develop up-to magga sammādiṭṭhi become a sotāpanna (The commentary used the term cūla-sotāpanna because both share the same view, but he/she is still unstable.) For the yogis to know what level in their practice, I will tell the mind of a sotāpanna before hand, so that one can check for oneself. And then will tell about entering into the Fruition state. I will use the Saccaka Sutta from the Majjhima Nikāya. “Ordinary people’s views are unstable. So they are changing religions. But the disciples of yours are not in this way. What is the reason of it?” Saccaka asked the Buddha. “My disciples are not heard from what others said but by seeing themselves directly. Therefore, their views are not changing and never convert into other religions. ”Answered the Buddha, I will tell the right view of a sotāpanna.(Sayadaw recited the Pali verses.) The Buddha taught them that mind/body phenomena were impermanent. They practiced accordingly what had been taught and realized it directly. Looking at one’s own khandhas or others’ khandhas and seeing that there is no person or being. And then have the clear view and free from doubt – (1)Tinnam-viccikicso. First beginning to have this right view. That is during the practice. In every day activities the usages such as my children, my properties are not matter. People can’t dispel doubt that changing religion. No thinking with doubt – (2)Vikicca katankato; Is it a person or a being? Can make a decision that only dhamma arising and dhamma passing away. It becomes niyata (fixed in destiny). To Nibbāna only and not anywhere. Become brave or confidence – (3) Vesarijjapatto – making the brave or confident decision that there is no person or being. To get this knowledge is not difficult. You have the good teacher. I always teach you to this point. Everytime mind is arising and feeling arising, it’s only mind and feeling. Are there any person or being with them? Only hearing consciousness is arising and disappearing. Is there anything with them? Everyday I am teaching for entering the stream. Even in worldly matters we have to prepare for safety in livelihood. In the same way should prepare for the supramundance. Even should care more about it. I am teaching to you that there are only impermanence of mind-body process and the process of cause and effect. Now, you know these by indirectly. Not ending up at other people mouth. (4)Aparapaccayo – means directly experience and not from others. True dhamma is right by the Buddha or me. But should be the right of the personal knowing. One’s own decision is more important. With other saying is ending up at perception(saññā) and not wisdom(paññā). If a person equal to these 4-points is stable in the Buddha’s Teaching.
Whatever religions come and use whatever ways to converse are impossible. Fixed in Nibbāna without any changing. However rich with full of wealth and gems are not the real happiness. Even with these things can be in trouble and suffering. Only enter the stream is completed with the real happiness and gems of faith(saddha), virtue(sīla), learning(suta), generosity(caga), shame & fear of wrong doing(hiri & ottapa), wisdom (paññā) (the 7-jewels of a noble person).
These 4-points of view are always there wherever someone becomes a stream enterer. This Dhamma is not difficult. The whole Kuru Country (during the Buddha’s time, and now is the New Deli area) practiced the Satipatthanā and had the good results. With right attention (yonisomanasikara) will fulfill it. Everytime when feeling is arising and knowing it as just feeling is right attention. If mind arising as mind and then with this right attention, it’s easy to contemplate impermanence from behind. It’s important to have right attention whatever is arising. The Buddha mentioned in the Anguttara Nikāya was by right attention whatever not increasing dhamma (phenomena) increase and whatever increasing dhamma develop. Even if you can’t give a label to the arising phenomenon and knowing that dhamma arising is good enough. By learning(pariyatti) can give the labels. Without learning how can you do it. By knowing that dhamma arising is right attention. In the Buddha’s time Suppabuddha the leper and drunkard were no learning, but they had right attention. Knowing as dhamma arising is right attention. It’s not a person/ not a being and passing away. By following behind with this knowing is vipassanā. Follow behind the Path are 2 or 3 fruitions(phalas). Follow behind vipassanā knowledge are many fruitions. I will explain a little about in fruition state. At the beginning seeing dhamma arising and passing away but without analyzing the Noble Truth such as – this is the Truth of Dukkha (Dukkha Sacca) etc. And then all the impermanences suddenly cease and change into Nirodha Sacca. From impermanence to Nibbāna without the Path Knowledge. The fruition mind stays with Nibbāna. Fruition minds are arising continuously but they are also changing. And seeing Nibbāna uncountably. This is in fruition state. Yogi is staying with the fruition mind.
破除無明之殼 - Breaking the Shells of Ignorance
破除無明之殼
原題： Breaking the Shells of Ignorance
開示日期： 1960 年 6 月 20 日至 22 日（阿馬拉布拉），共三講
英譯者按：這系列開示說明五種「光明」：
業自性正見（kammassakatā-sammādiṭṭhi）：確信業與果報，善行有善果等。
名色分別智（nāma-rūpa-pariccheda-ñāṇa）：辨別名法與色法之智。
緣攝受智（paccaya-pariggaha-ñāṇa）：把握因果與緣起過程之智。
觀智或相智（vipassanā-ñāṇa／lakkhaṇa-ñāṇa）：辨識無常等三相之智。
道智（magga-ñāṇa）：直接以涅槃為所緣的聖道智。）[1]
第一講
無明有五層殼，也就是五重黑暗。《轉法輪經》說「光明生起」（āloko udapādi），禪師把它解釋為五重無明之殼逐層破裂。
第一，確信業與果報，第一層無明便被打破。第二，辨別名與色，第二層無明便被打破。禪師譬喻說，心如主人，身如僕役：心中先有欲作、欲動等意向，身體才依相應條件行動；但這只是說明部分身心互動，並非一切色法都受心完全支配。[2]
第三，了解六根門當下顯現的緣起，也就是因果如何前後相續，第三層無明便被打破。舍利弗尊者只聽阿說示尊者說出簡短的緣起偈，便生起法眼、證入預流。[3]
註釋傳統有時把已具足前面三項理解、成就度疑清淨的善凡夫稱為「小預流者」（cūḷa-sotāpanna），因為他的見解方向與預流者相近；但他尚未生起出世間預流道，仍不是聖者。[4]
以聞思與分析排除邪見，屬於知遍知（ñāta-pariññā）的層次。這種正確理解十分重要，卻仍可能在後來被遺忘或被煩惱遮蔽，所以還必須以實修反覆培養。
第四，親自觀見無常，第四層無明便暫時退去。若看不見無常，往往是相續的表象遮住了剎那變化；此時應回到第三層，重新辨認當下什麼因緣法正在生起。
第五，當觀智成熟，心離開無常諸行而證知生滅止息，最後一層無明才由聖道依次破除。所謂「無常止息」，不是有為法忽然變成常，而是道心不再取有為生滅為所緣，轉而直接證知涅槃。[5]
第二講
（英譯者按：本講更細緻地說明觀無常。禪師引用《彌蘭王問經》的譬喻：老虎獵食時，先藏身在動物常經過的草叢；獵物接近，才一躍而出。若一直追在獵物後面，未必追得上。
老虎譬喻禪修者；守候是念（sati）；藏身的草叢是定（samādhi）；躍出並捕捉獵物是慧（paññā）。念先守住所緣、看見現象出現，正知（sampajañña）則如實明白它的性質。整個過程可概括為念與正知。)
禪師又依舍利弗尊者的一首偈指導：
禪師說，那先尊者的指導適合初學者。開始時定力不強，通常先辨識身上的粗顯觸受；持續修習，定力增長，便能逐漸辨識更細的感受及其生滅。進一步反覆觀察，會從無常看見諸行的逼迫與苦，直到修道完成。
那先的指導重在念與正知；舍利弗的偈則重在「應修習」（bhāvetabba）與「應斷除」（pahātabba）：發展觀智，斷除煩惱。看見無常之後仍要反覆培養，直到苦的原因被斷、苦得以止息。）
守候所緣是念；捕捉無常這個「獵物」是正知。正知在此指如實看見，是慧的作用。定使心穩住，念不失所緣，慧才有機會穿透生滅，所以止與觀在這段修習中彼此支持。
若能掌握現象的生起與壞滅，遮蔽三相的第四層無明便暫時退去。無常始終在有為法中顯示自己，具足「來見」（ehipassika）的可驗證性；但 ehipassika 是法德，不能直接與「無常」畫上等號。[6]
初學時要等待、辨認所生之法；一旦看清，就順著五蘊所顯示的實相反覆觀察，如同它說什麼，你便如實點頭承認什麼。先「看守與捕捉」，再不斷培養對同一實相的穿透。
反覆看見自己的諸行是無常、受逼迫的，便逐漸了解：這確實是大苦。對苦諦的遍知成熟時，心忽然不再取可觀的生滅諸行，而直接證知苦的止息；這就是以涅槃為所緣的道智。
「沒有蘊是涅槃」的意思，是涅槃不屬五蘊。無常的果報蘊屬果報輪轉（vipāka-vaṭṭa）；證知諸行止息，便是朝向出離輪轉。因此禪師形容，道智現前時，心感到無負擔的輕安與寂靜。[5]
不要一遇困難，就把責任推給波羅蜜不足。修行所需的善根與助緣固然重要，但此刻能做的，就是增長精進（viriya）。觀察並捕捉生滅，使第四層黑暗退去；徹底遍知苦諦，聖道才破除第五層黑暗。
道智生起時，會有什麼經驗？禪師說，先是持續看見諸行之苦，繼而生起厭離、不欲再取的智慧；條件成熟的一剎那，愛的力量被相應聖道斷除，心直接證知止息。那份清涼，好像把一千桶冷水澆在熾熱的身上。[7]
第三講
（英譯者按：本講簡略提到十種觀隨染，也就是觀智成熟過程中，可能被誤執為道果的光明、喜、輕安等殊勝現象。）
觀無常時，身上可能起雞皮疙瘩，喜悅生起，身體變得輕盈，甚至彷彿身形消失、向上浮起。不要害怕，也不要照料、追逐這些現象；只要繼續觀察它們及主要所緣的無常。這些經驗既不是必然出現，也不是證悟的可靠標誌。[8]
整個修習中，第四層最關鍵。真正辨識無常的人，可以把今生出離苦作為修行方向，但仍須使觀察連續，不可鬆懈。現象先壞滅，後一觀察心才知道它已不存在；任何法生起，都要如實知道：「它已不在、已不在。」
到這個階段，尚有最後一層無明待聖道破除。你的工作只是持續觀無常，不必以渴望干擾它；其餘讓法依條件自然成熟。沒有宿命智，我們不知道自己從哪一生而來；但可以確定，是過去因緣法把此生的名色帶到現在。同樣，持續發展的無常智，能成為道智生起的條件。
證知止息時，與五蘊相連的無明、愛被相應聖道斷除。禪師說「五蘊消失」，需要分成兩層理解：道心當下不再以現前五蘊生滅為所緣；更重要的是，斷除能造成未來後有的愛與業後，般涅槃後不再有新的五蘊生起。這不表示聖者證道時，今生果報所生的身心立刻毀滅。[9]
第四層觀智只能鎮伏煩惱，不能使現生五蘊當場停止；聖道則斷除相應煩惱，並依最後解脫次第截斷未來蘊的再生。五蘊有可被經驗的名色過程；愛雖沒有形體，卻以推動執取與後有的力量活動。斷愛，便斷除那股續生力量。
中文譯校說明
1. 這五種光明是本開示採用的註釋觀智次第：由業果正見、名色分別、因緣把握、觀三相，最後到出世間道。"magga-ñāṇa" 應譯作道智；涅槃是道智的所緣，不宜把「道智」與「涅槃」當成同一法。
2. 「心是主人、身是奴僕」是說明欲、思等名法可成為身體動作之緣的譬喻。身體也受業、食、時節等因素支配，許多生理變化並不服從個人意志；若把譬喻理解成心能完全控制身體，反而會落入我見。
3. 舍利弗聞阿說示尊者所說「諸法從緣生」偈而生法眼的故事，見律藏《大品》等傳統資料。證悟的不是只背下因果公式，而是由聞法如實穿透緣生滅法。
4. 小預流者是註釋用語，不等於初果聖者。英譯所說「來生不墮惡趣」屬該註釋傳統的保證，前提不是只在概念上理解前三項，而是度疑清淨已真正成就。
5. 無常是有為法的性質，不會變成常；涅槃也不是某個無常現象停止變化後留下的實體。觀智以生滅諸行為所緣，道心則以無為涅槃為所緣。
6. "ehipassika" 通常譯作「來見的、可邀人親自驗證的」，是法的六德之一；它的範圍不只無常。
7. 「不需要波羅蜜，只需要精進」是禪師用來阻止修行者消極退縮的勸修語。精進也須與正見、正念、正定及其他助緣配合；不能理解為任何人只要用力便必在預定期限內證果。
8. 十種觀隨染（vipassanūpakkilesa）依《清淨道論》通常列為光明、智、喜、輕安、樂、勝解、策勵、現起、捨與欲。它們可能伴隨觀智，也可能被貪著而成為障礙；雞皮疙瘩、輕盈或身體彷彿消失，都不能單獨證明觀智層次。
9. 阿羅漢證果後，現生由過去業支持的五蘊仍延續到壽終；被徹底斷除的是煩惱輪轉與產生未來結生的業力。只有無餘依般涅槃後，才不再有新的五蘊生起。
[02] Breaking the Shells Of Ignorance
20th June to 22nd June, 1960 (In Amarapura)
( In these talks, Sayadaw talked about the 5-kinds of light: 1. Kammasakata Sammādiṭṭhi- belief in kamma and its result. Good action has the good result etc. 2. Nāma-rūpaparicheda Nyan – knowledge of the mind and body. 3. Paccaya parigaha Nyan – knowledge of cause & effect process. 4. Vipassanā Nyan or Lakkahana Nyan – knowledge of anicca. 5. Magga Nyan – Nibbāna.)
T1 The 5-layer shells of ignorance are the 5-darkness. In the Discourse of Turning the Wheel of Dhamma, āloko udapadi – light arose means breaking away the 5-layer of shells of the darkness. (1) If you believe in action(kamma) and the result of it, the 1st layer of ignorance(avijjā) is broken. (2) Understanding of the mind & body, the 2nd layer of ignorance is broken. Mind is the master and body is the slave. (3) The 3rd is understanding the Dependent Arising or the connection of cause & effect process appear from the 6-sense doors. Then the 3rd layer of ignorance is broken. Sāriputta by hearing the short teaching of cause & effect and entered the stream. If the shells of ignorance of (1)(2)(3) are broken and call cūla-sotāpanna (Definition by the commentary – small stream enterer, because with sotāpanna both share the same view.) Free from the painful rebirth for next life. Dispel wrong view by knowing is ñāta pariñña. In next life not fall into painful rebirth, but the 5-layers of darkness can recover up again. Therefore, must dispel it by practice. (4) The 4th is by practice and seeing impermanence and ignorance will break off. If you can’t discern it, the process of continuity covers up impermanence. Then you have to go back to No.3. (5) If the process of impermanence is ended , the 5th layer of ignorance is broken.
T2 [(This is an important talk on vipassanā practice. Talk about more detailed on anicca. Sayadaw quoted from Milindapañha. King Milinda requested Ven. Nagasena to teach him how to develop vipassanā. He gave a simile. A tiger during hunting a prey, it hides himself in a bush where other animals used to come. When an animal approaches near, it jumps on the prey and kills it. If he is chasing the animal may be never catch it. In this simile, the tiger is yogi, watching is sati, bush is samādhi, jumping on and killing the prey is paññā. Watching and seeing the animal approaching is sati, killing the prey is sampajāna ~ clear comprehension. So the whole process is sati- sampajāna ~ mindfulness and clear comprehension.
After that Sayadaw continued the instruction based on Sāriputta’s saying: Kayamimun Sammāsatha, parijhanatha punapunam, kayesabhavum viditvana, dukkhaantam karisatha ~ Observe this mind-body process again and again continuously will see it arising and ceasing nature clearly with knowledge. And then strive on until dukkha come to an end. According to Sayadaw, Nagasena’s instruction is for beginners, because in the beginning of practice samādhi is not very strong enough, so that only can discern the body coarse sensations. After long periods of practice and samādhi develop, that can discern the subtler sensations more and more as it shows its true nature. Discerning more will understand another nature as dukkha, with continue practice dhkkha will come to an end. This is Sāriputta’s instruction.) Nagasena’s instruction is Sati-Sampajāna. Sāriputta’s instruction is bhavetabba and pahatabba (Developing & abandoning). Developing the insight knowledges and abandoning of kilesas. After discerning anicca, observing again and again continuously(bhavetabba) until dukkha end(pahatabba).]
Watching is sati. Caught on the prey of impermanence is Sampajāna. Sampajāna means seeing rightly. It is paññā. Samatha and vipassanā are including together. You have sati so can catch on it. If you can catch on the arising and passing away, the 4th ignorance is fallen away. Of the 5-layers of ignorance it’s important for the 4th avijjā to be fallen away. Impermanence is always there. It’s also equal to Ehi-passiko. After that no need to watch. Nodding your head at whatever the khandha is showing you. Watching at it is Nagasena’s instruction. After that nodding your head only is Sāriputta’s instruction. Bhavetabba ~ by developing of seeing one’s own dukkha and knowing that it’s a great dukkha. With this making decision and dhkkha ceases. Watching and catching is for beginner in vipassanā. Sāriputta asked to observe the dhamma which is showing us its nature again and again. And then you will know the story of your khandas thoroughly. Sāriputta taught up to Dukkha Sacca. This knowledge comes in when you see impermanence again and again. And then suddenly with a blip and there is nothing to contemplate. Knowing that the greatest dukkha is not there anymore. It’s the Path Knowledge of Nibbāna. It’s true that no khandha is Nibbāna. Impermanent khandha is vipaka vutta (Resultant Round of Existence). Impermanence cease is free from the vutta. Therefore, in the mind it appears like lightness and happiness. This is no need for paramitas(perfection). Only need for effort(viriya). The 4th ignorance can be broken by watching and catching. The 5th is only by knowing Dukkha thoroughly. When the Path Knowledge arises, what happen in the body? By seeing Dukkha continuously and this Dukkha ending will arise, and then follow by the knowledge of not wanting it. At the time tanhā (craving) is extinguished with a blip and it ceases. It’s liked cooling by pouring with 1,000 buckets of cold water.
T3 (In this talk Sayadaw mentioned in brief the 10 insight corruptions when anicca lakkhana nyan become mature.)
During seeing impermanence goose flesh can be raised up. Don’t be afraid. Vipassanā Knowledge become sharp with goose flesh and gladness arise. Physical body becomes light. Don’t take care of these things. Contemplate only impermanence. The body seems to be disappeared and rising up. In the process of practice, level 4th is important. The one who discern anicca can make this decision that in this life will transcend dukkha. It need to see the impermanence without break and don’t relax in your effort. The passing away of phenomenon is before, and the seeing is after. Whatever is arising, have to know it not there, not there. At this level only the last layer of ignorance exists. Your duty is just contemplating impermanence. Nothing has to do. The Dhamma will carry on its own functioning. Without the knowledge of past lives, you don’t know where you came from. But one thing is sure, that was dhamma sent you to here. In the same way the knowledge of impermanence will send you to the Path Knowledge. The place where its cessation is disbanding or abandoning the khandha’s ignorance and craving. Khandhas disappear. Not only disbanding the present khandha but also the future one. The 4th level disbands kilesa only, not the khandhas. Path Knowledge is both. By adandoning the khandhas and it’s disappearing because it has the body. By abandoning tanhā and its energy power is gone because it has no body.
原題： Breaking the Shells of Ignorance
開示日期： 1960 年 6 月 20 日至 22 日（阿馬拉布拉），共三講
英譯者按：這系列開示說明五種「光明」：
業自性正見（kammassakatā-sammādiṭṭhi）：確信業與果報，善行有善果等。
名色分別智（nāma-rūpa-pariccheda-ñāṇa）：辨別名法與色法之智。
緣攝受智（paccaya-pariggaha-ñāṇa）：把握因果與緣起過程之智。
觀智或相智（vipassanā-ñāṇa／lakkhaṇa-ñāṇa）：辨識無常等三相之智。
道智（magga-ñāṇa）：直接以涅槃為所緣的聖道智。）[1]
第一講
無明有五層殼，也就是五重黑暗。《轉法輪經》說「光明生起」（āloko udapādi），禪師把它解釋為五重無明之殼逐層破裂。
第一，確信業與果報，第一層無明便被打破。第二，辨別名與色，第二層無明便被打破。禪師譬喻說，心如主人，身如僕役：心中先有欲作、欲動等意向，身體才依相應條件行動；但這只是說明部分身心互動，並非一切色法都受心完全支配。[2]
第三，了解六根門當下顯現的緣起，也就是因果如何前後相續，第三層無明便被打破。舍利弗尊者只聽阿說示尊者說出簡短的緣起偈，便生起法眼、證入預流。[3]
註釋傳統有時把已具足前面三項理解、成就度疑清淨的善凡夫稱為「小預流者」（cūḷa-sotāpanna），因為他的見解方向與預流者相近；但他尚未生起出世間預流道，仍不是聖者。[4]
以聞思與分析排除邪見，屬於知遍知（ñāta-pariññā）的層次。這種正確理解十分重要，卻仍可能在後來被遺忘或被煩惱遮蔽，所以還必須以實修反覆培養。
第四，親自觀見無常，第四層無明便暫時退去。若看不見無常，往往是相續的表象遮住了剎那變化；此時應回到第三層，重新辨認當下什麼因緣法正在生起。
第五，當觀智成熟，心離開無常諸行而證知生滅止息，最後一層無明才由聖道依次破除。所謂「無常止息」，不是有為法忽然變成常，而是道心不再取有為生滅為所緣，轉而直接證知涅槃。[5]
第二講
（英譯者按：本講更細緻地說明觀無常。禪師引用《彌蘭王問經》的譬喻：老虎獵食時，先藏身在動物常經過的草叢；獵物接近，才一躍而出。若一直追在獵物後面，未必追得上。
老虎譬喻禪修者；守候是念（sati）；藏身的草叢是定（samādhi）；躍出並捕捉獵物是慧（paññā）。念先守住所緣、看見現象出現，正知（sampajañña）則如實明白它的性質。整個過程可概括為念與正知。)
禪師又依舍利弗尊者的一首偈指導：
英譯把此偈標為《彌蘭王問經》"Kammakāraṅgapañha" 的內容。Kāyaṃ imaṃ sammasatha, parijānātha punappunaṃ;
Kāye sabhāvaṃ disvāna, dukkhassantaṃ karissatha.
反覆審察並遍知這個身〔五蘊身〕；
如實見到它的無常等性質，便能終結苦。
禪師說，那先尊者的指導適合初學者。開始時定力不強，通常先辨識身上的粗顯觸受；持續修習，定力增長，便能逐漸辨識更細的感受及其生滅。進一步反覆觀察，會從無常看見諸行的逼迫與苦，直到修道完成。
那先的指導重在念與正知；舍利弗的偈則重在「應修習」（bhāvetabba）與「應斷除」（pahātabba）：發展觀智，斷除煩惱。看見無常之後仍要反覆培養，直到苦的原因被斷、苦得以止息。）
守候所緣是念；捕捉無常這個「獵物」是正知。正知在此指如實看見，是慧的作用。定使心穩住，念不失所緣，慧才有機會穿透生滅，所以止與觀在這段修習中彼此支持。
若能掌握現象的生起與壞滅，遮蔽三相的第四層無明便暫時退去。無常始終在有為法中顯示自己，具足「來見」（ehipassika）的可驗證性；但 ehipassika 是法德，不能直接與「無常」畫上等號。[6]
初學時要等待、辨認所生之法；一旦看清，就順著五蘊所顯示的實相反覆觀察，如同它說什麼，你便如實點頭承認什麼。先「看守與捕捉」，再不斷培養對同一實相的穿透。
反覆看見自己的諸行是無常、受逼迫的，便逐漸了解：這確實是大苦。對苦諦的遍知成熟時，心忽然不再取可觀的生滅諸行，而直接證知苦的止息；這就是以涅槃為所緣的道智。
「沒有蘊是涅槃」的意思，是涅槃不屬五蘊。無常的果報蘊屬果報輪轉（vipāka-vaṭṭa）；證知諸行止息，便是朝向出離輪轉。因此禪師形容，道智現前時，心感到無負擔的輕安與寂靜。[5]
不要一遇困難，就把責任推給波羅蜜不足。修行所需的善根與助緣固然重要，但此刻能做的，就是增長精進（viriya）。觀察並捕捉生滅，使第四層黑暗退去；徹底遍知苦諦，聖道才破除第五層黑暗。
道智生起時，會有什麼經驗？禪師說，先是持續看見諸行之苦，繼而生起厭離、不欲再取的智慧；條件成熟的一剎那，愛的力量被相應聖道斷除，心直接證知止息。那份清涼，好像把一千桶冷水澆在熾熱的身上。[7]
第三講
（英譯者按：本講簡略提到十種觀隨染，也就是觀智成熟過程中，可能被誤執為道果的光明、喜、輕安等殊勝現象。）
觀無常時，身上可能起雞皮疙瘩，喜悅生起，身體變得輕盈，甚至彷彿身形消失、向上浮起。不要害怕，也不要照料、追逐這些現象；只要繼續觀察它們及主要所緣的無常。這些經驗既不是必然出現，也不是證悟的可靠標誌。[8]
整個修習中，第四層最關鍵。真正辨識無常的人，可以把今生出離苦作為修行方向，但仍須使觀察連續，不可鬆懈。現象先壞滅，後一觀察心才知道它已不存在；任何法生起，都要如實知道：「它已不在、已不在。」
到這個階段，尚有最後一層無明待聖道破除。你的工作只是持續觀無常，不必以渴望干擾它；其餘讓法依條件自然成熟。沒有宿命智，我們不知道自己從哪一生而來；但可以確定，是過去因緣法把此生的名色帶到現在。同樣，持續發展的無常智，能成為道智生起的條件。
證知止息時，與五蘊相連的無明、愛被相應聖道斷除。禪師說「五蘊消失」，需要分成兩層理解：道心當下不再以現前五蘊生滅為所緣；更重要的是，斷除能造成未來後有的愛與業後，般涅槃後不再有新的五蘊生起。這不表示聖者證道時，今生果報所生的身心立刻毀滅。[9]
第四層觀智只能鎮伏煩惱，不能使現生五蘊當場停止；聖道則斷除相應煩惱，並依最後解脫次第截斷未來蘊的再生。五蘊有可被經驗的名色過程；愛雖沒有形體，卻以推動執取與後有的力量活動。斷愛，便斷除那股續生力量。
中文譯校說明
1. 這五種光明是本開示採用的註釋觀智次第：由業果正見、名色分別、因緣把握、觀三相，最後到出世間道。"magga-ñāṇa" 應譯作道智；涅槃是道智的所緣，不宜把「道智」與「涅槃」當成同一法。
2. 「心是主人、身是奴僕」是說明欲、思等名法可成為身體動作之緣的譬喻。身體也受業、食、時節等因素支配，許多生理變化並不服從個人意志；若把譬喻理解成心能完全控制身體，反而會落入我見。
3. 舍利弗聞阿說示尊者所說「諸法從緣生」偈而生法眼的故事，見律藏《大品》等傳統資料。證悟的不是只背下因果公式，而是由聞法如實穿透緣生滅法。
4. 小預流者是註釋用語，不等於初果聖者。英譯所說「來生不墮惡趣」屬該註釋傳統的保證，前提不是只在概念上理解前三項，而是度疑清淨已真正成就。
5. 無常是有為法的性質，不會變成常；涅槃也不是某個無常現象停止變化後留下的實體。觀智以生滅諸行為所緣，道心則以無為涅槃為所緣。
6. "ehipassika" 通常譯作「來見的、可邀人親自驗證的」，是法的六德之一；它的範圍不只無常。
7. 「不需要波羅蜜，只需要精進」是禪師用來阻止修行者消極退縮的勸修語。精進也須與正見、正念、正定及其他助緣配合；不能理解為任何人只要用力便必在預定期限內證果。
8. 十種觀隨染（vipassanūpakkilesa）依《清淨道論》通常列為光明、智、喜、輕安、樂、勝解、策勵、現起、捨與欲。它們可能伴隨觀智，也可能被貪著而成為障礙；雞皮疙瘩、輕盈或身體彷彿消失，都不能單獨證明觀智層次。
9. 阿羅漢證果後，現生由過去業支持的五蘊仍延續到壽終；被徹底斷除的是煩惱輪轉與產生未來結生的業力。只有無餘依般涅槃後，才不再有新的五蘊生起。
[02] Breaking the Shells Of Ignorance
20th June to 22nd June, 1960 (In Amarapura)
( In these talks, Sayadaw talked about the 5-kinds of light: 1. Kammasakata Sammādiṭṭhi- belief in kamma and its result. Good action has the good result etc. 2. Nāma-rūpaparicheda Nyan – knowledge of the mind and body. 3. Paccaya parigaha Nyan – knowledge of cause & effect process. 4. Vipassanā Nyan or Lakkahana Nyan – knowledge of anicca. 5. Magga Nyan – Nibbāna.)
T1 The 5-layer shells of ignorance are the 5-darkness. In the Discourse of Turning the Wheel of Dhamma, āloko udapadi – light arose means breaking away the 5-layer of shells of the darkness. (1) If you believe in action(kamma) and the result of it, the 1st layer of ignorance(avijjā) is broken. (2) Understanding of the mind & body, the 2nd layer of ignorance is broken. Mind is the master and body is the slave. (3) The 3rd is understanding the Dependent Arising or the connection of cause & effect process appear from the 6-sense doors. Then the 3rd layer of ignorance is broken. Sāriputta by hearing the short teaching of cause & effect and entered the stream. If the shells of ignorance of (1)(2)(3) are broken and call cūla-sotāpanna (Definition by the commentary – small stream enterer, because with sotāpanna both share the same view.) Free from the painful rebirth for next life. Dispel wrong view by knowing is ñāta pariñña. In next life not fall into painful rebirth, but the 5-layers of darkness can recover up again. Therefore, must dispel it by practice. (4) The 4th is by practice and seeing impermanence and ignorance will break off. If you can’t discern it, the process of continuity covers up impermanence. Then you have to go back to No.3. (5) If the process of impermanence is ended , the 5th layer of ignorance is broken.
T2 [(This is an important talk on vipassanā practice. Talk about more detailed on anicca. Sayadaw quoted from Milindapañha. King Milinda requested Ven. Nagasena to teach him how to develop vipassanā. He gave a simile. A tiger during hunting a prey, it hides himself in a bush where other animals used to come. When an animal approaches near, it jumps on the prey and kills it. If he is chasing the animal may be never catch it. In this simile, the tiger is yogi, watching is sati, bush is samādhi, jumping on and killing the prey is paññā. Watching and seeing the animal approaching is sati, killing the prey is sampajāna ~ clear comprehension. So the whole process is sati- sampajāna ~ mindfulness and clear comprehension.
After that Sayadaw continued the instruction based on Sāriputta’s saying: Kayamimun Sammāsatha, parijhanatha punapunam, kayesabhavum viditvana, dukkhaantam karisatha ~ Observe this mind-body process again and again continuously will see it arising and ceasing nature clearly with knowledge. And then strive on until dukkha come to an end. According to Sayadaw, Nagasena’s instruction is for beginners, because in the beginning of practice samādhi is not very strong enough, so that only can discern the body coarse sensations. After long periods of practice and samādhi develop, that can discern the subtler sensations more and more as it shows its true nature. Discerning more will understand another nature as dukkha, with continue practice dhkkha will come to an end. This is Sāriputta’s instruction.) Nagasena’s instruction is Sati-Sampajāna. Sāriputta’s instruction is bhavetabba and pahatabba (Developing & abandoning). Developing the insight knowledges and abandoning of kilesas. After discerning anicca, observing again and again continuously(bhavetabba) until dukkha end(pahatabba).]
Watching is sati. Caught on the prey of impermanence is Sampajāna. Sampajāna means seeing rightly. It is paññā. Samatha and vipassanā are including together. You have sati so can catch on it. If you can catch on the arising and passing away, the 4th ignorance is fallen away. Of the 5-layers of ignorance it’s important for the 4th avijjā to be fallen away. Impermanence is always there. It’s also equal to Ehi-passiko. After that no need to watch. Nodding your head at whatever the khandha is showing you. Watching at it is Nagasena’s instruction. After that nodding your head only is Sāriputta’s instruction. Bhavetabba ~ by developing of seeing one’s own dukkha and knowing that it’s a great dukkha. With this making decision and dhkkha ceases. Watching and catching is for beginner in vipassanā. Sāriputta asked to observe the dhamma which is showing us its nature again and again. And then you will know the story of your khandas thoroughly. Sāriputta taught up to Dukkha Sacca. This knowledge comes in when you see impermanence again and again. And then suddenly with a blip and there is nothing to contemplate. Knowing that the greatest dukkha is not there anymore. It’s the Path Knowledge of Nibbāna. It’s true that no khandha is Nibbāna. Impermanent khandha is vipaka vutta (Resultant Round of Existence). Impermanence cease is free from the vutta. Therefore, in the mind it appears like lightness and happiness. This is no need for paramitas(perfection). Only need for effort(viriya). The 4th ignorance can be broken by watching and catching. The 5th is only by knowing Dukkha thoroughly. When the Path Knowledge arises, what happen in the body? By seeing Dukkha continuously and this Dukkha ending will arise, and then follow by the knowledge of not wanting it. At the time tanhā (craving) is extinguished with a blip and it ceases. It’s liked cooling by pouring with 1,000 buckets of cold water.
T3 (In this talk Sayadaw mentioned in brief the 10 insight corruptions when anicca lakkhana nyan become mature.)
During seeing impermanence goose flesh can be raised up. Don’t be afraid. Vipassanā Knowledge become sharp with goose flesh and gladness arise. Physical body becomes light. Don’t take care of these things. Contemplate only impermanence. The body seems to be disappeared and rising up. In the process of practice, level 4th is important. The one who discern anicca can make this decision that in this life will transcend dukkha. It need to see the impermanence without break and don’t relax in your effort. The passing away of phenomenon is before, and the seeing is after. Whatever is arising, have to know it not there, not there. At this level only the last layer of ignorance exists. Your duty is just contemplating impermanence. Nothing has to do. The Dhamma will carry on its own functioning. Without the knowledge of past lives, you don’t know where you came from. But one thing is sure, that was dhamma sent you to here. In the same way the knowledge of impermanence will send you to the Path Knowledge. The place where its cessation is disbanding or abandoning the khandha’s ignorance and craving. Khandhas disappear. Not only disbanding the present khandha but also the future one. The 4th level disbands kilesa only, not the khandhas. Path Knowledge is both. By adandoning the khandhas and it’s disappearing because it has the body. By abandoning tanhā and its energy power is gone because it has no body.
五重黑暗與五種光明 - The Five Darkness and the Five Lights
五重黑暗與五種光明
原題： The Five Darkness and the Five Lights
開示日期： 1961 年 5 月 4 日至 8 日（曼德勒），共五講
英譯者按：這五講與前篇〈破除無明之殼〉主題相同，但開示時間、地點與內容不同。
第一講
（英譯者按：禪師提到，菩薩在成道日修行、觀智發展時，身體放出一種光明（obhāsa），向上照至色究竟天（Akaniṭṭha），向下照至八大地獄。眾生受無明黑暗支配，不斷生死。禪師依《經集》等資料，以五次開示說明無明（avijjā）與明（vijjā）。第一種光明是業自性正見（kammassakatā-sammādiṭṭhi）：確信善惡業各有相應果報。）[1]
我們在漫長輪迴中處於什麼情形？佛陀說，從未得到光明、只被黑暗覆蔽的人，在黑暗中出生，在無明的黑暗中生活，也在黑暗中死亡。
佛陀的光明出現，眾生才知道世間已有佛陀出世。有些人曾有機會依止這道光，我們過去卻一再錯失。受無明支配，我們造作諸業；又由這些業取得五蘊，因此五蘊始終處在黑暗的影子下。
凡取得苦諦之五蘊而不能辨識它的人，仍在黑暗中；能如實辨識苦諦，才有智慧之光。即使投生到表面幸福的地方，也不要急著認作真正幸運。在過去許多生命中，我們顯然沒有得到這道光；如今已有聞法機會，若仍不把握，以後更加難得。
禪師以蚯蚓與蝴蝶譬喻無明支配下的生命。他的開示常像供養內心的食物，先喚醒人，再引導實修。
談到聖諦（ariya-sacca）時，我甚至不能讓你們停在布施、持戒與止禪。這些善法有其重要利益，也能支持解脫道；但只要目標仍是取得輪迴中的有為樂，就還在無明與苦諦的範圍內。即使梵天界也屬有為、仍會變易。有人嫌人間不夠好，改求天界，只是更換投生地的名稱；「一切行是苦」（sabbe saṅkhārā dukkhā），沒有一個有為界能成為永久安穩之處。[2]
《轉法輪經》說「明生起」（vijjā udapādi），在此指四聖諦之智生起。尚未生起聖智的人，仍受不同程度的黑暗遮蔽。無明的領域廣大，在三十一有情界中，凡仍有未斷無明者，便未完全離開其影響。
英譯稿把五淨居天列作例外，因那裡只有不還者投生；但不還者仍有細分無明尚待阿羅漢道斷除。真正開始不可逆轉地得到聖道光明，是預流道生起之時。[3]
五重黑暗若全部覆蔽，五種光明便無法顯現。多數人只知道一種籠統的無明，禪師則分成五層。第一層，是不知業為己有及業果法則。即使具足這項世間正見，後面四層黑暗仍可能存在，所以不能就此滿足。
第二講
（英譯者按：無明也可說是「不知道應當知道的，反而知道不值得知道的」。禪師把原子彈、大規模屠宰等有害技術，舉為邪智（micchā-ñāṇa）的例子。較精確地說，知識本身須依其目的、使用方式與倫理後果判斷；能傷害眾生、增長貪瞋癡的知識與運用，才是此處批評的對象。[4]
第二種光明是名色分別智（nāma-rūpa-pariccheda-ñāṇa）；第三是緣攝受智（paccaya-pariggaha-ñāṇa）；第四是觀智或相智（vipassanā-ñāṇa／lakkhaṇa-ñāṇa），如實辨識三相；第五是道智（magga-ñāṇa），直接證知涅槃。
禪師以都提耶婆羅門（Todeyya）的故事說明第一層黑暗。這位婆羅門慳吝、不信業果，死後投生為自家的一條狗；兒子須婆（Subha）善待牠。佛陀經過時，狗向佛陀吠叫。其後，佛陀教須婆餵牠乳粥，待牠昏昏欲睡時輕撫身體，再詢問父親生前埋藏的財寶；狗走到埋藏處，須婆果然找到財物。英譯並說，狗死後墮入地獄。這些情節出自 MN 135〈小業分別經〉的註釋背景，不是該經正文。[5]
禪師的弟子已長年聽法，所以第二種光明只作簡要提示：想要做某件事的意欲是名法，隨意欲而起的身體動作是色法。第三種光明則不只是背誦「無明緣行」等十二支文字，還要了解五蘊在當下如何依緣生起。眼識、耳識等六識生起，便是可以直接觀察的現前起點。）
無明不知真正應知之法，卻可能精通只會增長傷害與輪迴的事，因此是非常危險的法。禪師批評西方社會競逐許多不應追逐的知識，並再次說明五重黑暗與五種光明的架構，稱其根據《經集》與《無礙解道》。[1]
禪師也以當時緬甸的宗教語境評論：基督徒、穆斯林等信仰上帝或先知，並不接受佛教所說的業與再生理論，所以不具備這裡特定定義的「業自性智」。這是就教義差異所作的強烈勸修語，不能推論每一位其他宗教信徒都否認行為有道德後果，也不應抹煞其善行。[6]
行布施與福業時，若能同時具備聖諦方向的正見，便不只追求輪迴福報，也能使善行成為解脫道的助緣。
第三講
（英譯者按：禪師每次開示，常先喚起悚懼與急迫感（saṁvega），指出邪見、渴愛，以及弟子日常生活中的錯誤與弱點，使他們願意精進出離苦，然後才進入當日主題。
他的實修教導總以諦法（sacca-dhamma）為基礎。為使聽眾記住，開示中常有重複，也會不時提問檢查理解。許多開示約一小時；若主題尚未說完，下一次便重新提起、加深記憶。這種反覆問答的教學方式，與巴利經中佛陀及大弟子的開示風格相近。）
我們在整個輪迴中受無明覆蔽，未能生起道智；經歷多少次生命，就多少次跳進老死之火，所以一直受苦。眾生像蛋殼中的小雞，被五層無明之殼包住。有些人只在理智上排除了粗顯邪見，一遇困難，名色分別智便用不上，又立刻回到「我在受苦」、「事情為什麼發生在我身上」的舊認同。這正顯示無明的力量。
粗略辨別名色時，可以知道：欲作、欲動的意向是名，隨後的身體動作是色。進一步的第三種智，是看見五蘊的緣起；不知道這種因果相續，就是第三層無明。
即使尚未清楚看到無常，也應先知道：身心中生起的只是五蘊，不是眾生，不是「我」。每次蘊生起時都辨識為蘊，第二層無明便暫時退去。
接著要理解：現前緣起不只是從書本上的「無明緣行」開始。那是十二支的教理排列；實修時，眼見、耳聞、鼻嗅等六識正在當下生起。見後若喜愛，愛便生起；愛增強，取便跟著生起。前因後果一再相接，其中哪裡有一個人、眾生或我？如此觀察，第三層無明便退去。[7]
第四講
（英譯者按：禪師繼續說明第三種光明。有些弟子聽法後才意識到，父母、祖父母去世時可能未曾聽過這些教導。知道五蘊生起，並了解因果相續，便具備第二、第三種光明。
內外處——根門與所緣——相遇，識依緣生起，後續有受、愛、取、業有等。正確把握這段過程，能排除粗顯邪見與疑。註釋稱這類善凡夫為小預流者；但這種理解尚未由聖道固定，仍可能失去。[8]
禪師又說蘇梵天子（Subrahmā Devatā）的故事。他由過去善業投生天界，卻知道自己七天後將死並墮地獄；後來聽佛說法，證入預流，改變了未來去向。SN 2.17 經文記載蘇梵天子因恐懼而向佛陀求教，佛陀指示除覺支、根律儀、捨離與覺悟外別無安穩；七日、地獄與證果等細節屬註釋傳承。[9]
第四種光明，是任何蘊生起時，都看見它無常。五蘊不斷顯示無常、苦、無我三相；我們之所以看不見，是無明遮蔽。禪師認為，在座許多弟子已走到這一階段，接近最後的光明，更應努力破除黑暗。）
若說無明的力量，三十一界就像眾生的墓園。梵天界可比作有定慧者的去處，人天是善業者的去處，四惡趣是不善愚行的去處；但只要仍在有為輪迴中，無論哪一界都終將面對變易與死亡。有人崇拜創造主梵天，禪師尖銳地說，那仍是在無明安排的墓園中尋找方向。三十一界沒有任何一處能成為永遠吉祥的歸宿，因為全都屬苦諦。
無明像漁夫，張開欲界（kāma）、色界（rūpa）、無色界（arūpa）三張網；眾生如魚，落入任何一網，最後都被老與死擊倒。三張網之中，哪一張能永久安全？
許多人連第一種光明也沒有。他們認為飲食、出生與生命都由神創造，不接受佛教的業果與緣起觀。禪師因此說，從這套佛教修道分類來看，其他信仰不能破除五層無明；這仍是特定教義立場，不是對每位信徒人格與倫理的判決。[6]
佛陀第一次開示中說：「明生起，智生起，光明生起。」禪師把它配為第五種光明，也就是聖道現證四聖諦。
名色智好比船夫與船：只有船夫而沒有船，不能渡河；只有船而沒有船夫，也不能前進。名與色互相依賴，卻各有不同性質，沒有一個獨立主人。
第三種光明了解緣起：因果依自然法則（dhamma-niyāma）前後相續，沒有我、沒有一個操控的人或眾生。這種智越過對名色因緣的疑，第三層黑暗便退去。
但不要滿足於前三種光明；尚未證道以前，仍可能再次落入黑暗。蘇梵天子依第一種光明的善業生天，卻不能因此永久安全；無明仍可緣行，使眾生再造黑業、轉向苦趣。
第四層無明遮蔽三相，使人不能辨識無常。在座已有不少人能看見無常，但無明尚未斷盡，黑暗仍可能回來。禪師因此極力提高內觀的重要性，甚至說除了修觀之外，其餘都是無明的事業；這是催促弟子不要停在輪迴善法，並非否定布施、持戒與止禪對修道的支持作用。[2]
若你已辨識無常，我便很欣慰，因為只剩薄暗。繼續精進，使觀智成熟，才可能徹底得到聖道光明，脫離惡趣及三十一界流轉的危險。
第五講
明圓滿，是道智直接證見涅槃。走向涅槃時若有清楚路標，知道自己在發展哪一層，便不會把一切困難都推給波羅蜜。你只須如實完成眼前階段。
在座者多年聽法，已大致理解前三種光明，所以應從第四層實修：觀察五蘊無常。若已看見，便不可放逸；使它成熟，才可能證得第五種光明——預流道智。[10]
如何使第四種智成熟？禪師再次以兩片竹子摩擦取火為喻。竹片逐漸發熱，是火將生起的徵兆；若不停止摩擦，條件具足便會出火。第四種智如持續摩竹，第五種道智如火焰生起。沒有前者，後者不可能出現。
禪師說，《名色分別論》提到：愈持續觀察，觀照心與無常所緣之間的間隙愈窄；觀智成熟後，心捨離無常有為法，轉向無為涅槃。所謂觀照心直向無常，就是它正在成熟。
此時不要讓其他事情插入，繼續觀察。後來在一個轉折剎那，心捨離無常所緣。五蘊只顯示無常，而觀照心本身也生滅；所緣與觀照心兩者都是有為法。智慧最後離開這些行法，轉向無常止息的涅槃，所以涅槃並不遙遠。[11]
第四層無明存在時，便看不見無常。它彷彿躲在無常現象與觀智之間：無明薄時看得見，厚時又看不見。
有人久坐仍看不見無常，便想：「大概是我沒有波羅蜜。」不要這樣判斷。應使用能排除無明的方法：退回第三種光明，先尋找當下緣起中正在生起的法，知道「現在生起的，正走向壞滅」。掌握生起，才容易辨識其滅。
例如回到呼吸。吸氣、呼氣有相應的身體作用，也可能伴隨欲吸、欲呼的意向；若能看見某一名色法生起，無明便暫退，接著再觀察一切新生之法。呼吸不完全由有意識的欲望控制，所以不必勉強尋找每一口氣前的「想呼吸」；只須依實際清楚顯現的名色觀察。[12]
這兩步很重要：先回到第三層，辨識當下生起；再進到第四層，知道生者必滅。不要在修行接近成熟時因「什麼都沒發生」便放棄，更不要把不懂方法一概歸因於波羅蜜不足。
若沒有第三種智，便難以進入第四種智。只坐一整天，卻完全不辨識現前緣起，也不會自然奏效。眼識生起，知道眼識生起；耳識生起，知道耳識生起。抓住現前過程的起點，才能繼續看見其無常。
第四種智成熟時，心穩定跟隨無常，所見生滅愈來愈密集。此時不要生起「我就要得到涅槃」的渴望；一旦愛介入，觀照便減弱。依我的教學經驗，許多人就在這裡退步。
若渴望或其他心態介入，便重新回到第三層：知道「這是一個新生起的心」，再觀它壞滅。不論無常顯現快慢，智慧只須如實跟隨，不要以期待干擾。禪修者的工作是使觀智成熟；涅槃由成熟的出世間智親證，不是由欲求逼出來。
如同磨刀，只要持續正確磨礪，刀自然愈來愈鋒利，與祈禱無關。修道也依精進等條件，不靠願望代替實踐。三十七菩提分法中，若按重複出現的項目計數，精進出現九次、念八次、慧五次、定四次、信二次；這正顯示精進與正念在修道中的重要。[13]
不要忘記摩竹取火的譬喻。智慧轉向涅槃，是否表示五蘊不再無常？完全不是。「一切行無常」（sabbe saṅkhārā aniccā）始終成立。只是觀智成熟後，心捨離有為所緣，預流道生起，直接證見涅槃。
若尚未轉向涅槃，表示觀智仍須培養，便繼續觀無常。道心之後，果心依自然次第立即生起；至於聖者後來進入果定，則另有準備與入定程序，不能與緊接道心的果剎那混為一談。[14]
中文譯校說明
1. 菩薩成道時光明上照色究竟天、下照八大地獄，以及五種光明出自《經集》《無礙解道》的說法，英譯沒有提供精確經號。觀禪傳統確有「光明」（obhāsa）經驗，但不能僅憑身心發光感判定觀智或證果。
2. 布施、持戒、止禪若以善心修習，並不是無明或無用之法；它們能帶來善果、淨化行為與支持定慧。禪師的重點是：若只求三界福樂而不觀苦、集、滅、道，便尚未完成解脫工作。
3. 五淨居天由已證不還果且具相應禪定者投生；不還者已斷欲貪、瞋恚等五下分結，卻仍有色貪、無色貪、慢、掉舉、無明等上分結待阿羅漢道斷除，不能說完全不受無明影響。
4. 佛法所說邪見、邪思惟與不善業，應依意圖及是否增長傷害判斷。科學技術本身可以救生，也可能被用來殺害；把全部現代科學概括為邪智，超出了經典對無明的基本定義。
5. 都提耶死後生為自家狗、指出藏寶處的故事，來自 MN 135〈小業分別經〉註釋；MN 135 經文本身由須婆請問眾生壽命、健康、容貌、權勢、財富與智慧差異的業因開始。
6. 原開示對基督宗教、伊斯蘭教與部族信仰的評論帶有二十世紀緬甸宗教辯論語境。依佛教技術定義，不接受業與再生者確實不具 "kammassakatā-sammādiṭṭhi"；但不能據此宣稱所有其他信仰者都不知善惡、沒有道德，或必定墮惡趣。
7. 標準十二支緣起仍有「無明緣行」；禪師說現前緣起「不從無明開始」，是實修定位：不追索不可見的過去，而從當下六識、觸、受等明顯處觀察。這不等於修改十二支的因果結構。
8. 小預流者是善凡夫的註釋稱呼，尚未以聖道斷三結；不能與真正預流者的不墮惡趣、至多七有混同。
9. 《相應部》SN 2.17〈蘇梵天經〉正文是天子因恐懼求問，佛陀指示以覺支、根律儀、捨離等抵達安穩。七天後死亡、原定墮地獄及聽法後證預流等，屬註釋背景，不是經文逐字內容。
10. 聽聞並理解前三種智，不等於已穩固成就相應清淨；禪師說弟子可直接從第四層開始，是針對長期受教的特定聽眾，不能套用於所有初學者。
11. 觀照心同樣是有為法，也具有無常；出世間道心不是把兩個無常「消滅」，而是捨離諸行所緣、直接取無為涅槃。涅槃也不是由觀智製造的新現象。
12. 呼吸受身體與神經系統調節，並非每一次都先有可被意識捕捉的「欲呼吸心」。禪師的指導可理解為：若意向清楚便觀意向；若觸、動、風界或其他法清楚，便觀那一法，不應造作不存在的經驗。
13. 九次精進、八次念、五次慧、四次定、兩次信，是把同一心所出現在三十七菩提分法不同組別中的次數相加，並非修行時應依此比例分配時間。
14. 每一聖道心只生一剎那，隨即有二或三果心；後來的果定是已證聖果者主動入定，果心可相續較久。兩者性質相關，程序不同。
[03] The Five Darkness & The Five Lights
4th May to 8th May, 1961(In Mandalay)
(These 5 talks are the same subject of the above 3 talks, entitled Breaking The Shells of Ignorance. But the times and places were different and also the contents.)
T1 [Sayadaw mentioned that when the Bodhisatta meditated on the day of his enlightenment, with the development of vipassanā knowledge, his body emitted a kind of light(obasa). It was so strong that spreading upwards to the Akanitha Brahma World and downwards to the Great Eight Hells. All living beings are under the influence of avijjā(darkness), born and die again and again without ending. Sayadaw based on the Suttanipata gave 5 talks on avijjā and vijjā (ignorance and true knowledge). (1) The First light is Kammasakata Sammadiṭṭhi ~ Right view on kamma: Doing good has good result etc. Even many human beings don’t have this light. Sayadaw mentioned some of them, Christians, Muslims and hill tribes.]
How we were be in the whole of samsāra? (Round of existence) The Buddha said never had the light and covered with only darkness; born in the darkness, were living in the darkness and dying in the darkness of ignorance. (He mentioned the Buddha’s Light.) With the Buddha’s Light, living beings knew that a Buddha was arisen. Some human beings had the chances to rely on this Light. But you all were not have this chance. Under the influence of ignorance, we created kammas. Therefore, these 5-khandhas were never free from the shadow of darkness. We created kammas under ignorance, so born under its shadow. Whoever got Dukkha Sacca because of under the darkness. Whoever discerns Dukkha Sacca has the Light. Even you had a happy rebirth don’t take it as good luck. It’s sure that in many of your lives you did not get the Light. Now with the chances if you don’t get it and will never be. (Sayadaw gave 2 examples for under the influence of darkness with earth worm and butterfly. Many of his talks were foods for the heart.) In talking about the Noble Truth (Ariya Sacca), I can’t even spare dāna, sīla and samatha. Whatever worldly happiness is still under the avijjā. Brahma Worlds are under its shadows. Some people think human world is not good enough so want to go to the heavenly worlds. All these are changing the names only. (Sabbe Saṅkhāra Dukkha~ All conditioned phenomena are dhkkha.) (Then he explained many things in daily life under the influence of avijjā.)
In the Discourse of Turning The Wheel of Dhamma, vijjā udapādi ~ means knowing the Noble Truth. Not become vijjā that all are under the darkness. The province of ignorance is very wide. In the 31 realms of existence wherever you go, never free from under his influence (except the 5 pure abodes of noble being connection with the 4th Jhana.). Start getting the sotāpatti magga (the knowledge of stream entrance) and start getting the light. If not, you are going liked an earth worm. If the 5-darkness cover up, the 5-lights will never come out. Ignorance are 5 kinds but most people know only one. (1) Kammasakata Nyan~even this knowledge all the animals and other religions don’t have. Animal rebirths are uncountable. Moving around in the 4-painful births. No.1 ignorance is not a small one. Human beings, heavenly beings and Brahma gods have wrong view. Even you get this right view, still covering with the other 4 darkness.
T2 [Another meaning of avijjā is not knowing of what should be known and knowing of what should not be known. Sayadaw mentioned morden science and technology developments as wrong knowledge (miccha nyan). He gave examples of atomic bomb and large scale meat productions. We can say any knowledge harmful is miccha nyan. (2) The 2nd light is Nāma-rūpa Paricheda Nyan ~ Knowledge of the mind and body. (3) Paccaya Pariggaha Nyan ~ Knowledge of Cause & Effect process. (4) Vipassanā Nyan or Lakkhana Nyan ~ Knowledge of the 3-signs of universal characteristics. (5) Magga Nyan ~ Nibbāna. In living beings 5-kinds of darkness(avijjā) covered up the above 5-kinds of light(vijjā). For the 1st darkness, Sayadaw gave the story of Sodeyya Brahman who was stingy and not believed in kamma. Later died and born as a dog in his house. His son Subha treated this dog very well. One day the Buddha passed by his house and the dog was barking at him. The Buddha spoke to the dog that after death he would born in hell. Subha heard this and met the Buddha. The Buddha suggested him to feed the dog with milk gruel and when it fell into sleepiness stroke its body gently. Later asked the dog where some of the treasures hid by Sodeyya. Subha did what the Buddha said and then found the treasures hid by his father. The dog died and born in hell. For the 2nd kind of Light, Sayadaw did not mention much about it in this talk, because most of his disciples already had listened many years for his talks. He said simply the desire(chanda) to do something is the mind and the movements of the physical body is material. For the 3rd, he said that understanding of Paticcasamupāda is not enough, because it starts from avijjā >saṅkhāra…etc, it’s the letters of Dependent Arising (see the 12-Links). Must understand khandha Paticcasamupāda. Every khandha Paticcasamupāda arising starts from consciousness (viññāna) e-g, eye consciousness(seeing), ear consciousness(hearing) etc.]
Avijjā is not knowing of what should be known and knowing of what should not be known. It’s very bad dhamma. In the western countries there are many competitions. They are knowing which are not good to know (He gave some examples.) Five darkness and 5 Lights come from the Suttanipata and Patisambida Pali. Christians and Mohamadins are even not believe in kamma and its result. They only believe in permanent God and Mohamad. Don’t talk about the animals. Even in human beings very few populations believe in it. (He told the story of Sodeyya Brahman). If you do merits offer with the knowledge of Sacca Nyan (Noble Truth).
T3 [In every talk Sayadaw always started with Samvega-sense of urgency to transcend Dukkha. He pointed out wrong views(diṭṭhis), on craving(tanhā) or pointed out disciples’ mistakes and weakness in worldly life etc. So that develop urgency for practice. And then started the main point for the talk. Always based on the Truth of Dhamma (Sacca Dhamma) for the practice and realization. Wanted his disciples to remember what he taught that every talk had repetitions. Sometimes asked questions for their understanding. His style of teachings is very similar to the Buddha and some of his great disciples. Most of them were an hour talk. If a subject topic was not finished, in next talk he mentioned that again and made them remembered it.]
In our whole round of existence, we were covered up with ignorance that did not get the Path Knowledge. As much as many lives we were jumping into the fire of ageing and death. Therefore, we were always in suffering. Living beings are covering up with the 5 layer shells of ignorance (He compared it with the simile of a chick inside the egg.) Some had dispelled their wrong views intellectually but when they encountered with problems and difficulties, the 2nd konwledge did not arise. These were evidences for the power of ignorance. Desire to do something is the mind (nāma). Follow the desire to act is the body. This is knowing the mind & the body as roughly. 3.The knowledge of knowing cause & effect – not knowing the process of dependent arising of the khandhas is covering up by the darkness of ignorance. Even you can’t see the impermanence; whatever arising in the body is only the 5-khandhas. Knowing it as not a living being and not me is a little better. Everytime khandhas arise knowing as it is only khandhas, and No.2-ignorance fall away. The important of dependent arising is becoming clear. It’s not starting from avijjā (ignorance). It’s the letters of dependent arising (the12-links). It starts from sense-consciousness such as seeing, hearing, smelling etc. These are our present moments processes. After seeing and wanting, then craving (tanhā) arise. And then become clinging / attachment (upādānam) arises. Causes & effects are connecting or continuously arising. Where are there any person, living being or me? So No.3 ignorance falls away.
T4 [Sayadaw continued the 3rd Light. He said some of his disciples after listened his talks realized that their parents and grandparents were died without knowledge about these kinds of Light. Knowing the khandhas arise and the continuity of causes & effects have these Lights (No.2 & No.3). Meeting together of inner and outer sense bases(ayatanas) (sense doors and sense objects), sense consciousness arises and then follow with vedāna, tanhā, upādānam & kamma etc. So, wrong view and doubt are clear up. It’s the knowledge of cūla-sotāpanna and next life will not fall into painful rebirth. But it’s not very reliable and can be lost again in the future. He gave the story of Subrahma Devata because of his good kamma in the past and born as a deva. But he also knew that after 7 days would die and born in hell. But later with a teaching of the Buddha he entered the stream and changed his destination. For the 4th Light to see the anicca khandha (impermanence of the aggregates). Any khandha arises, seeing its impermanence. The khandhas always show the 3-lakkhanas (anicca, dukkha, anatta). Why don’t we see it? Because of avijjā covers it up. Sayadaw said most of his disciples already arrived this stage and closer to the last Light. They must work hard to dispel this darkness.]
If talk about the power of ignorance, 31-realms of existence are the graveyards of living beings. Brahma worlds are for wise people, human and celestial worlds are for good people and the 4 painful places are for foolish people. 31-realms are the provinces of ignorance. These places are his arrangements for them. Even some people are worshipping the Brahma God (The Creator). They are worshipping the ignorance. His directions are cemeteries. Don’t choose any of them. All are without blessings (Because of Dukkha Sacca). Among the 31-realms, wherever place you like and it is only foolishness. Ignorance is liked a fisherman setting up the 3-nets of kama (sensual planes), rūpa (material jhana planes) and arūpa (immaterial jhana planes) for the fishes (living beings). Whatever living beings come into these nets are beaten to death by his (jara-marana) old age and death men. Which one of the nets is better than others? Even many human beings don’t have the first Light. They think foods and drinks are created by God. Births are created by God. They don’t believe in kamma and result. Therefore, other faiths are covering-up with all the 5-darkness of ignorance. In the Buddha First Discourse – vijjā udapādi ~ true knowledge arises, nānam udapādi, āloko udapādi ~ Light arose are this 5th Light.
The No.2 Knowledge of mind & body is similar to the boatman and the boat. With only by the boatman (the mind) can’t arrive to the other shore and with only by the boat (body) is also the same. (3) Understanding of the Dependent Arising ~ these are natural procedures (Dhammaniyama)and continuation of cause & effect phenomena. There is no me, no person, no living beings. And with this knowledge, doubt is overcome. This 3rd ignorance is falling away. Don’t be only satisfied with the 1,2, &3 Lights. During with these Lights can be fallen back into darkness again. As example Subrahma Devata arrived in heaven by the first Light. With avijjā, saṅkhāra ~ doing black kamma sure to fall into painful rebirth. The 4th ignorance covers-up the 3-lakkhanas. So you can’t discern impermanence. Here in this group (Sayadaw’s disciples) many discern anicca but still avijjā left over. So darkness can be come back, except the practice of vipassanā all other matters are the business of ignorance. I am very glad if you discern anicca. Why? Only dimness is left. If you put more effort, it will totally light up, and sure to be free from the dangers of painful births and 31-realms of existence.
T5 Becoming vijjā is seeing Nibbāna. On the way to Nibbāna by going with the sign posts are better. By knowing the levels on the way are no need to put everything on paramis. Only need to fulfill the level. You all start from the 4th level (i.e contemplate impermanence because most of his disciples are knowing the lights of 1,2,3 by listening to his talks for many years already.) You have to contemplate for discerning them. If you see it, don’t be negligent and will be realize the 5th light of Sotāpatti magga (Knowledge of Stream Entrance). It’s important for the 4th to mature. How to make it maturity? (He gave the example of building a fire by rubbing of 2-pieces of bamboo.) If, it’s becoming hot, it’s the sign of the fire for coming out. If you are continuing without stopping for rubbing it, and it’s sure the fire will come out. For the fire to come out or not is depending on the effort of that person. Therefore, the 4th is liked rubbing the 2-pieces of bamboo, the 5th liked the coming out of fire. Without the 4th, and then the 5th is impossible. The text of Namarūpa Pariccheda (a Pali Text) mentioned that by contemplation and discerning more anicca and the gapping become narrowing between them. Later the contemplative mind disbands anicca and run into the unconditioned Nibbāna. The contemplative mind goes straight towards impermanence means it’s becoming mature. At that time don’t let any matters come in and continue to do the contemplation. Later with a blip the contemplative mind is discarding the impermanence. The khandhas only have impermancnec, so you will only see impermanence. The 2 aniccas are saṅkhāras ~ conditioned phenomena (i.e the object & the mind). The mind(nyan) runs into Nibbāna and the ending of anicca. Therefore Nibbāna is near, and not far from us.
Without the 4th ignorance will be discerned anicca. Among the 5-ignorance, the 4th is the important one. It makes you not knowing the reality of existence. It’s hiding between anicca & nyan(knowledge). Sometimes you discern it and sometimes not. At the time avijjā is thinner you see it and when it’s thick you can’t. How to correct it? I am sitting quite a long time now and can’t see impermanence. Maybe I have no paramis. Don’t think it in this way. It needs the method to expel avijjā. Return to the Paticcasamupāda process, the 3rd light. Whatever arising now is for dying. With this knowledge the 4th ignorance falls away. This is important for the yogis. If not, indolence will come in the practice. May be you will think, I don’t have the paramis and get up and run away from the problem. Now, you watch and observe it. If you don’t see anicca, it’s sure that ignorance is covering up them. Retreat back. Looking for the arising of Paticcasamupāda ~ the 3rd light. As an example return to the breath, there is a wanting to breath in & out. If you see it arising and ignorance falls away. After that, continue to contemplate all the new arisings. These 2 points are very important. I am concerning that near the end of the practice, you will give up. Even you can’t find the newly arising dhamma, the breath is always there. The desire to breath in & out. Both of them are impermanence. After getting the evidence, whatever follow behind are anicca. Return to the 3rd and arrive back to the 4th. Sometimes it seems that nothing is happening. By not knowing how to expel ignorance and take it on paramis is wrong.
Without seeing the No.3, you can’t come to No.4 (not seeing or knowing the arising). Without the No.3, darkness (wrong view) falls away, by sitting the whole day and it doesn’t work. Follow to catch on the arising Paticcasamupāda khandha. If seeing consciousness arises just know it. When hearing consciousness arises just know it. If you can catch on it, ignorance falls away. If not the whole day sitting will not work. If you find out the beginning again will be continued to catch on the arising process. No.4 is the mind staying with anicca. If you discern the increasing rate of the impermanence, the 4th ignorance has fallen away. But after that don’t let the mind to think of “I will get Nibbāna”. When this mind-state arises, ignorance comes back. The rate of anicca is going down. In my experience of teaching people, most of them fell back at this place. The wanting tanhā come in and hinder the practice. Therefore, fall back to No.3. Whatever the rate of impermanence, the mind (nyan) has to follow it. Don’t let any mind-state come in. I am concerning your falling back, if not I will not talk about it. This point is very important. A place where the practice can be gone down. The yogis’ duty is to contemplate for maturity. To see Nibbāna is the duty of discernment (Nyan). From near the No.5 go down to No.3 is quite a loss. Therefore No.4 is quite important. By seeing more on dukkha and wanting to escape from it.
It’s like sharpening a knife. Continuing to sharpen the knife, it becomes sharper and sharper by itself. Nothing to do with our wishes. Nibbāna is also the same, nothing to do with prayers. Only concern with the effort (It’s interesting to know that in the factors of enlightenment: viriya is 9times, sati 8times, pañña 5times, ekaggata-samādhi 4times, saddha 2times etc). Don’t forget the simile of rubbing 2 bamboos to build a fire. The contemplative mind (nyan) is turning towards Nibbāna ~ Is that means khandhas don’t have anicca? Not at all. The Buddha already mentioned that, Sabbe-saṅkhāra anicca – all conditioned phenomena are anicca. Discernment (nyan) becomes mature that the 5th ignorance falls apart and Nibbāna appears. If, it’s not changing into Nibbāna then still not mature yet. Continue to contemplate anicca. After the Path Knowledge (Magga Nyan – Nibbāna) not difficult for entering the fruition state. Like a fire which already has the power of acceleration.
原題： The Five Darkness and the Five Lights
開示日期： 1961 年 5 月 4 日至 8 日（曼德勒），共五講
英譯者按：這五講與前篇〈破除無明之殼〉主題相同，但開示時間、地點與內容不同。
第一講
（英譯者按：禪師提到，菩薩在成道日修行、觀智發展時，身體放出一種光明（obhāsa），向上照至色究竟天（Akaniṭṭha），向下照至八大地獄。眾生受無明黑暗支配，不斷生死。禪師依《經集》等資料，以五次開示說明無明（avijjā）與明（vijjā）。第一種光明是業自性正見（kammassakatā-sammādiṭṭhi）：確信善惡業各有相應果報。）[1]
我們在漫長輪迴中處於什麼情形？佛陀說，從未得到光明、只被黑暗覆蔽的人，在黑暗中出生，在無明的黑暗中生活，也在黑暗中死亡。
佛陀的光明出現，眾生才知道世間已有佛陀出世。有些人曾有機會依止這道光，我們過去卻一再錯失。受無明支配，我們造作諸業；又由這些業取得五蘊，因此五蘊始終處在黑暗的影子下。
凡取得苦諦之五蘊而不能辨識它的人，仍在黑暗中；能如實辨識苦諦，才有智慧之光。即使投生到表面幸福的地方，也不要急著認作真正幸運。在過去許多生命中，我們顯然沒有得到這道光；如今已有聞法機會，若仍不把握，以後更加難得。
禪師以蚯蚓與蝴蝶譬喻無明支配下的生命。他的開示常像供養內心的食物，先喚醒人，再引導實修。
談到聖諦（ariya-sacca）時，我甚至不能讓你們停在布施、持戒與止禪。這些善法有其重要利益，也能支持解脫道；但只要目標仍是取得輪迴中的有為樂，就還在無明與苦諦的範圍內。即使梵天界也屬有為、仍會變易。有人嫌人間不夠好，改求天界，只是更換投生地的名稱；「一切行是苦」（sabbe saṅkhārā dukkhā），沒有一個有為界能成為永久安穩之處。[2]
《轉法輪經》說「明生起」（vijjā udapādi），在此指四聖諦之智生起。尚未生起聖智的人，仍受不同程度的黑暗遮蔽。無明的領域廣大，在三十一有情界中，凡仍有未斷無明者，便未完全離開其影響。
英譯稿把五淨居天列作例外，因那裡只有不還者投生；但不還者仍有細分無明尚待阿羅漢道斷除。真正開始不可逆轉地得到聖道光明，是預流道生起之時。[3]
五重黑暗若全部覆蔽，五種光明便無法顯現。多數人只知道一種籠統的無明，禪師則分成五層。第一層，是不知業為己有及業果法則。即使具足這項世間正見，後面四層黑暗仍可能存在，所以不能就此滿足。
第二講
（英譯者按：無明也可說是「不知道應當知道的，反而知道不值得知道的」。禪師把原子彈、大規模屠宰等有害技術，舉為邪智（micchā-ñāṇa）的例子。較精確地說，知識本身須依其目的、使用方式與倫理後果判斷；能傷害眾生、增長貪瞋癡的知識與運用，才是此處批評的對象。[4]
第二種光明是名色分別智（nāma-rūpa-pariccheda-ñāṇa）；第三是緣攝受智（paccaya-pariggaha-ñāṇa）；第四是觀智或相智（vipassanā-ñāṇa／lakkhaṇa-ñāṇa），如實辨識三相；第五是道智（magga-ñāṇa），直接證知涅槃。
禪師以都提耶婆羅門（Todeyya）的故事說明第一層黑暗。這位婆羅門慳吝、不信業果，死後投生為自家的一條狗；兒子須婆（Subha）善待牠。佛陀經過時，狗向佛陀吠叫。其後，佛陀教須婆餵牠乳粥，待牠昏昏欲睡時輕撫身體，再詢問父親生前埋藏的財寶；狗走到埋藏處，須婆果然找到財物。英譯並說，狗死後墮入地獄。這些情節出自 MN 135〈小業分別經〉的註釋背景，不是該經正文。[5]
禪師的弟子已長年聽法，所以第二種光明只作簡要提示：想要做某件事的意欲是名法，隨意欲而起的身體動作是色法。第三種光明則不只是背誦「無明緣行」等十二支文字，還要了解五蘊在當下如何依緣生起。眼識、耳識等六識生起，便是可以直接觀察的現前起點。）
無明不知真正應知之法，卻可能精通只會增長傷害與輪迴的事，因此是非常危險的法。禪師批評西方社會競逐許多不應追逐的知識，並再次說明五重黑暗與五種光明的架構，稱其根據《經集》與《無礙解道》。[1]
禪師也以當時緬甸的宗教語境評論：基督徒、穆斯林等信仰上帝或先知，並不接受佛教所說的業與再生理論，所以不具備這裡特定定義的「業自性智」。這是就教義差異所作的強烈勸修語，不能推論每一位其他宗教信徒都否認行為有道德後果，也不應抹煞其善行。[6]
行布施與福業時，若能同時具備聖諦方向的正見，便不只追求輪迴福報，也能使善行成為解脫道的助緣。
第三講
（英譯者按：禪師每次開示，常先喚起悚懼與急迫感（saṁvega），指出邪見、渴愛，以及弟子日常生活中的錯誤與弱點，使他們願意精進出離苦，然後才進入當日主題。
他的實修教導總以諦法（sacca-dhamma）為基礎。為使聽眾記住，開示中常有重複，也會不時提問檢查理解。許多開示約一小時；若主題尚未說完，下一次便重新提起、加深記憶。這種反覆問答的教學方式，與巴利經中佛陀及大弟子的開示風格相近。）
我們在整個輪迴中受無明覆蔽，未能生起道智；經歷多少次生命，就多少次跳進老死之火，所以一直受苦。眾生像蛋殼中的小雞，被五層無明之殼包住。有些人只在理智上排除了粗顯邪見，一遇困難，名色分別智便用不上，又立刻回到「我在受苦」、「事情為什麼發生在我身上」的舊認同。這正顯示無明的力量。
粗略辨別名色時，可以知道：欲作、欲動的意向是名，隨後的身體動作是色。進一步的第三種智，是看見五蘊的緣起；不知道這種因果相續，就是第三層無明。
即使尚未清楚看到無常，也應先知道：身心中生起的只是五蘊，不是眾生，不是「我」。每次蘊生起時都辨識為蘊，第二層無明便暫時退去。
接著要理解：現前緣起不只是從書本上的「無明緣行」開始。那是十二支的教理排列；實修時，眼見、耳聞、鼻嗅等六識正在當下生起。見後若喜愛，愛便生起；愛增強，取便跟著生起。前因後果一再相接，其中哪裡有一個人、眾生或我？如此觀察，第三層無明便退去。[7]
第四講
（英譯者按：禪師繼續說明第三種光明。有些弟子聽法後才意識到，父母、祖父母去世時可能未曾聽過這些教導。知道五蘊生起，並了解因果相續，便具備第二、第三種光明。
內外處——根門與所緣——相遇，識依緣生起，後續有受、愛、取、業有等。正確把握這段過程，能排除粗顯邪見與疑。註釋稱這類善凡夫為小預流者；但這種理解尚未由聖道固定，仍可能失去。[8]
禪師又說蘇梵天子（Subrahmā Devatā）的故事。他由過去善業投生天界，卻知道自己七天後將死並墮地獄；後來聽佛說法，證入預流，改變了未來去向。SN 2.17 經文記載蘇梵天子因恐懼而向佛陀求教，佛陀指示除覺支、根律儀、捨離與覺悟外別無安穩；七日、地獄與證果等細節屬註釋傳承。[9]
第四種光明，是任何蘊生起時，都看見它無常。五蘊不斷顯示無常、苦、無我三相；我們之所以看不見，是無明遮蔽。禪師認為，在座許多弟子已走到這一階段，接近最後的光明，更應努力破除黑暗。）
若說無明的力量，三十一界就像眾生的墓園。梵天界可比作有定慧者的去處，人天是善業者的去處，四惡趣是不善愚行的去處；但只要仍在有為輪迴中，無論哪一界都終將面對變易與死亡。有人崇拜創造主梵天，禪師尖銳地說，那仍是在無明安排的墓園中尋找方向。三十一界沒有任何一處能成為永遠吉祥的歸宿，因為全都屬苦諦。
無明像漁夫，張開欲界（kāma）、色界（rūpa）、無色界（arūpa）三張網；眾生如魚，落入任何一網，最後都被老與死擊倒。三張網之中，哪一張能永久安全？
許多人連第一種光明也沒有。他們認為飲食、出生與生命都由神創造，不接受佛教的業果與緣起觀。禪師因此說，從這套佛教修道分類來看，其他信仰不能破除五層無明；這仍是特定教義立場，不是對每位信徒人格與倫理的判決。[6]
佛陀第一次開示中說：「明生起，智生起，光明生起。」禪師把它配為第五種光明，也就是聖道現證四聖諦。
名色智好比船夫與船：只有船夫而沒有船，不能渡河；只有船而沒有船夫，也不能前進。名與色互相依賴，卻各有不同性質，沒有一個獨立主人。
第三種光明了解緣起：因果依自然法則（dhamma-niyāma）前後相續，沒有我、沒有一個操控的人或眾生。這種智越過對名色因緣的疑，第三層黑暗便退去。
但不要滿足於前三種光明；尚未證道以前，仍可能再次落入黑暗。蘇梵天子依第一種光明的善業生天，卻不能因此永久安全；無明仍可緣行，使眾生再造黑業、轉向苦趣。
第四層無明遮蔽三相，使人不能辨識無常。在座已有不少人能看見無常，但無明尚未斷盡，黑暗仍可能回來。禪師因此極力提高內觀的重要性，甚至說除了修觀之外，其餘都是無明的事業；這是催促弟子不要停在輪迴善法，並非否定布施、持戒與止禪對修道的支持作用。[2]
若你已辨識無常，我便很欣慰，因為只剩薄暗。繼續精進，使觀智成熟，才可能徹底得到聖道光明，脫離惡趣及三十一界流轉的危險。
第五講
明圓滿，是道智直接證見涅槃。走向涅槃時若有清楚路標，知道自己在發展哪一層，便不會把一切困難都推給波羅蜜。你只須如實完成眼前階段。
在座者多年聽法，已大致理解前三種光明，所以應從第四層實修：觀察五蘊無常。若已看見，便不可放逸；使它成熟，才可能證得第五種光明——預流道智。[10]
如何使第四種智成熟？禪師再次以兩片竹子摩擦取火為喻。竹片逐漸發熱，是火將生起的徵兆；若不停止摩擦，條件具足便會出火。第四種智如持續摩竹，第五種道智如火焰生起。沒有前者，後者不可能出現。
禪師說，《名色分別論》提到：愈持續觀察，觀照心與無常所緣之間的間隙愈窄；觀智成熟後，心捨離無常有為法，轉向無為涅槃。所謂觀照心直向無常，就是它正在成熟。
此時不要讓其他事情插入，繼續觀察。後來在一個轉折剎那，心捨離無常所緣。五蘊只顯示無常，而觀照心本身也生滅；所緣與觀照心兩者都是有為法。智慧最後離開這些行法，轉向無常止息的涅槃，所以涅槃並不遙遠。[11]
第四層無明存在時，便看不見無常。它彷彿躲在無常現象與觀智之間：無明薄時看得見，厚時又看不見。
有人久坐仍看不見無常，便想：「大概是我沒有波羅蜜。」不要這樣判斷。應使用能排除無明的方法：退回第三種光明，先尋找當下緣起中正在生起的法，知道「現在生起的，正走向壞滅」。掌握生起，才容易辨識其滅。
例如回到呼吸。吸氣、呼氣有相應的身體作用，也可能伴隨欲吸、欲呼的意向；若能看見某一名色法生起，無明便暫退，接著再觀察一切新生之法。呼吸不完全由有意識的欲望控制，所以不必勉強尋找每一口氣前的「想呼吸」；只須依實際清楚顯現的名色觀察。[12]
這兩步很重要：先回到第三層，辨識當下生起；再進到第四層，知道生者必滅。不要在修行接近成熟時因「什麼都沒發生」便放棄，更不要把不懂方法一概歸因於波羅蜜不足。
若沒有第三種智，便難以進入第四種智。只坐一整天，卻完全不辨識現前緣起，也不會自然奏效。眼識生起，知道眼識生起；耳識生起，知道耳識生起。抓住現前過程的起點，才能繼續看見其無常。
第四種智成熟時，心穩定跟隨無常，所見生滅愈來愈密集。此時不要生起「我就要得到涅槃」的渴望；一旦愛介入，觀照便減弱。依我的教學經驗，許多人就在這裡退步。
若渴望或其他心態介入，便重新回到第三層：知道「這是一個新生起的心」，再觀它壞滅。不論無常顯現快慢，智慧只須如實跟隨，不要以期待干擾。禪修者的工作是使觀智成熟；涅槃由成熟的出世間智親證，不是由欲求逼出來。
如同磨刀，只要持續正確磨礪，刀自然愈來愈鋒利，與祈禱無關。修道也依精進等條件，不靠願望代替實踐。三十七菩提分法中，若按重複出現的項目計數，精進出現九次、念八次、慧五次、定四次、信二次；這正顯示精進與正念在修道中的重要。[13]
不要忘記摩竹取火的譬喻。智慧轉向涅槃，是否表示五蘊不再無常？完全不是。「一切行無常」（sabbe saṅkhārā aniccā）始終成立。只是觀智成熟後，心捨離有為所緣，預流道生起，直接證見涅槃。
若尚未轉向涅槃，表示觀智仍須培養，便繼續觀無常。道心之後，果心依自然次第立即生起；至於聖者後來進入果定，則另有準備與入定程序，不能與緊接道心的果剎那混為一談。[14]
中文譯校說明
1. 菩薩成道時光明上照色究竟天、下照八大地獄，以及五種光明出自《經集》《無礙解道》的說法，英譯沒有提供精確經號。觀禪傳統確有「光明」（obhāsa）經驗，但不能僅憑身心發光感判定觀智或證果。
2. 布施、持戒、止禪若以善心修習，並不是無明或無用之法；它們能帶來善果、淨化行為與支持定慧。禪師的重點是：若只求三界福樂而不觀苦、集、滅、道，便尚未完成解脫工作。
3. 五淨居天由已證不還果且具相應禪定者投生；不還者已斷欲貪、瞋恚等五下分結，卻仍有色貪、無色貪、慢、掉舉、無明等上分結待阿羅漢道斷除，不能說完全不受無明影響。
4. 佛法所說邪見、邪思惟與不善業，應依意圖及是否增長傷害判斷。科學技術本身可以救生，也可能被用來殺害；把全部現代科學概括為邪智，超出了經典對無明的基本定義。
5. 都提耶死後生為自家狗、指出藏寶處的故事，來自 MN 135〈小業分別經〉註釋；MN 135 經文本身由須婆請問眾生壽命、健康、容貌、權勢、財富與智慧差異的業因開始。
6. 原開示對基督宗教、伊斯蘭教與部族信仰的評論帶有二十世紀緬甸宗教辯論語境。依佛教技術定義，不接受業與再生者確實不具 "kammassakatā-sammādiṭṭhi"；但不能據此宣稱所有其他信仰者都不知善惡、沒有道德，或必定墮惡趣。
7. 標準十二支緣起仍有「無明緣行」；禪師說現前緣起「不從無明開始」，是實修定位：不追索不可見的過去，而從當下六識、觸、受等明顯處觀察。這不等於修改十二支的因果結構。
8. 小預流者是善凡夫的註釋稱呼，尚未以聖道斷三結；不能與真正預流者的不墮惡趣、至多七有混同。
9. 《相應部》SN 2.17〈蘇梵天經〉正文是天子因恐懼求問，佛陀指示以覺支、根律儀、捨離等抵達安穩。七天後死亡、原定墮地獄及聽法後證預流等，屬註釋背景，不是經文逐字內容。
10. 聽聞並理解前三種智，不等於已穩固成就相應清淨；禪師說弟子可直接從第四層開始，是針對長期受教的特定聽眾，不能套用於所有初學者。
11. 觀照心同樣是有為法，也具有無常；出世間道心不是把兩個無常「消滅」，而是捨離諸行所緣、直接取無為涅槃。涅槃也不是由觀智製造的新現象。
12. 呼吸受身體與神經系統調節，並非每一次都先有可被意識捕捉的「欲呼吸心」。禪師的指導可理解為：若意向清楚便觀意向；若觸、動、風界或其他法清楚，便觀那一法，不應造作不存在的經驗。
13. 九次精進、八次念、五次慧、四次定、兩次信，是把同一心所出現在三十七菩提分法不同組別中的次數相加，並非修行時應依此比例分配時間。
14. 每一聖道心只生一剎那，隨即有二或三果心；後來的果定是已證聖果者主動入定，果心可相續較久。兩者性質相關，程序不同。
[03] The Five Darkness & The Five Lights
4th May to 8th May, 1961(In Mandalay)
(These 5 talks are the same subject of the above 3 talks, entitled Breaking The Shells of Ignorance. But the times and places were different and also the contents.)
T1 [Sayadaw mentioned that when the Bodhisatta meditated on the day of his enlightenment, with the development of vipassanā knowledge, his body emitted a kind of light(obasa). It was so strong that spreading upwards to the Akanitha Brahma World and downwards to the Great Eight Hells. All living beings are under the influence of avijjā(darkness), born and die again and again without ending. Sayadaw based on the Suttanipata gave 5 talks on avijjā and vijjā (ignorance and true knowledge). (1) The First light is Kammasakata Sammadiṭṭhi ~ Right view on kamma: Doing good has good result etc. Even many human beings don’t have this light. Sayadaw mentioned some of them, Christians, Muslims and hill tribes.]
How we were be in the whole of samsāra? (Round of existence) The Buddha said never had the light and covered with only darkness; born in the darkness, were living in the darkness and dying in the darkness of ignorance. (He mentioned the Buddha’s Light.) With the Buddha’s Light, living beings knew that a Buddha was arisen. Some human beings had the chances to rely on this Light. But you all were not have this chance. Under the influence of ignorance, we created kammas. Therefore, these 5-khandhas were never free from the shadow of darkness. We created kammas under ignorance, so born under its shadow. Whoever got Dukkha Sacca because of under the darkness. Whoever discerns Dukkha Sacca has the Light. Even you had a happy rebirth don’t take it as good luck. It’s sure that in many of your lives you did not get the Light. Now with the chances if you don’t get it and will never be. (Sayadaw gave 2 examples for under the influence of darkness with earth worm and butterfly. Many of his talks were foods for the heart.) In talking about the Noble Truth (Ariya Sacca), I can’t even spare dāna, sīla and samatha. Whatever worldly happiness is still under the avijjā. Brahma Worlds are under its shadows. Some people think human world is not good enough so want to go to the heavenly worlds. All these are changing the names only. (Sabbe Saṅkhāra Dukkha~ All conditioned phenomena are dhkkha.) (Then he explained many things in daily life under the influence of avijjā.)
In the Discourse of Turning The Wheel of Dhamma, vijjā udapādi ~ means knowing the Noble Truth. Not become vijjā that all are under the darkness. The province of ignorance is very wide. In the 31 realms of existence wherever you go, never free from under his influence (except the 5 pure abodes of noble being connection with the 4th Jhana.). Start getting the sotāpatti magga (the knowledge of stream entrance) and start getting the light. If not, you are going liked an earth worm. If the 5-darkness cover up, the 5-lights will never come out. Ignorance are 5 kinds but most people know only one. (1) Kammasakata Nyan~even this knowledge all the animals and other religions don’t have. Animal rebirths are uncountable. Moving around in the 4-painful births. No.1 ignorance is not a small one. Human beings, heavenly beings and Brahma gods have wrong view. Even you get this right view, still covering with the other 4 darkness.
T2 [Another meaning of avijjā is not knowing of what should be known and knowing of what should not be known. Sayadaw mentioned morden science and technology developments as wrong knowledge (miccha nyan). He gave examples of atomic bomb and large scale meat productions. We can say any knowledge harmful is miccha nyan. (2) The 2nd light is Nāma-rūpa Paricheda Nyan ~ Knowledge of the mind and body. (3) Paccaya Pariggaha Nyan ~ Knowledge of Cause & Effect process. (4) Vipassanā Nyan or Lakkhana Nyan ~ Knowledge of the 3-signs of universal characteristics. (5) Magga Nyan ~ Nibbāna. In living beings 5-kinds of darkness(avijjā) covered up the above 5-kinds of light(vijjā). For the 1st darkness, Sayadaw gave the story of Sodeyya Brahman who was stingy and not believed in kamma. Later died and born as a dog in his house. His son Subha treated this dog very well. One day the Buddha passed by his house and the dog was barking at him. The Buddha spoke to the dog that after death he would born in hell. Subha heard this and met the Buddha. The Buddha suggested him to feed the dog with milk gruel and when it fell into sleepiness stroke its body gently. Later asked the dog where some of the treasures hid by Sodeyya. Subha did what the Buddha said and then found the treasures hid by his father. The dog died and born in hell. For the 2nd kind of Light, Sayadaw did not mention much about it in this talk, because most of his disciples already had listened many years for his talks. He said simply the desire(chanda) to do something is the mind and the movements of the physical body is material. For the 3rd, he said that understanding of Paticcasamupāda is not enough, because it starts from avijjā >saṅkhāra…etc, it’s the letters of Dependent Arising (see the 12-Links). Must understand khandha Paticcasamupāda. Every khandha Paticcasamupāda arising starts from consciousness (viññāna) e-g, eye consciousness(seeing), ear consciousness(hearing) etc.]
Avijjā is not knowing of what should be known and knowing of what should not be known. It’s very bad dhamma. In the western countries there are many competitions. They are knowing which are not good to know (He gave some examples.) Five darkness and 5 Lights come from the Suttanipata and Patisambida Pali. Christians and Mohamadins are even not believe in kamma and its result. They only believe in permanent God and Mohamad. Don’t talk about the animals. Even in human beings very few populations believe in it. (He told the story of Sodeyya Brahman). If you do merits offer with the knowledge of Sacca Nyan (Noble Truth).
T3 [In every talk Sayadaw always started with Samvega-sense of urgency to transcend Dukkha. He pointed out wrong views(diṭṭhis), on craving(tanhā) or pointed out disciples’ mistakes and weakness in worldly life etc. So that develop urgency for practice. And then started the main point for the talk. Always based on the Truth of Dhamma (Sacca Dhamma) for the practice and realization. Wanted his disciples to remember what he taught that every talk had repetitions. Sometimes asked questions for their understanding. His style of teachings is very similar to the Buddha and some of his great disciples. Most of them were an hour talk. If a subject topic was not finished, in next talk he mentioned that again and made them remembered it.]
In our whole round of existence, we were covered up with ignorance that did not get the Path Knowledge. As much as many lives we were jumping into the fire of ageing and death. Therefore, we were always in suffering. Living beings are covering up with the 5 layer shells of ignorance (He compared it with the simile of a chick inside the egg.) Some had dispelled their wrong views intellectually but when they encountered with problems and difficulties, the 2nd konwledge did not arise. These were evidences for the power of ignorance. Desire to do something is the mind (nāma). Follow the desire to act is the body. This is knowing the mind & the body as roughly. 3.The knowledge of knowing cause & effect – not knowing the process of dependent arising of the khandhas is covering up by the darkness of ignorance. Even you can’t see the impermanence; whatever arising in the body is only the 5-khandhas. Knowing it as not a living being and not me is a little better. Everytime khandhas arise knowing as it is only khandhas, and No.2-ignorance fall away. The important of dependent arising is becoming clear. It’s not starting from avijjā (ignorance). It’s the letters of dependent arising (the12-links). It starts from sense-consciousness such as seeing, hearing, smelling etc. These are our present moments processes. After seeing and wanting, then craving (tanhā) arise. And then become clinging / attachment (upādānam) arises. Causes & effects are connecting or continuously arising. Where are there any person, living being or me? So No.3 ignorance falls away.
T4 [Sayadaw continued the 3rd Light. He said some of his disciples after listened his talks realized that their parents and grandparents were died without knowledge about these kinds of Light. Knowing the khandhas arise and the continuity of causes & effects have these Lights (No.2 & No.3). Meeting together of inner and outer sense bases(ayatanas) (sense doors and sense objects), sense consciousness arises and then follow with vedāna, tanhā, upādānam & kamma etc. So, wrong view and doubt are clear up. It’s the knowledge of cūla-sotāpanna and next life will not fall into painful rebirth. But it’s not very reliable and can be lost again in the future. He gave the story of Subrahma Devata because of his good kamma in the past and born as a deva. But he also knew that after 7 days would die and born in hell. But later with a teaching of the Buddha he entered the stream and changed his destination. For the 4th Light to see the anicca khandha (impermanence of the aggregates). Any khandha arises, seeing its impermanence. The khandhas always show the 3-lakkhanas (anicca, dukkha, anatta). Why don’t we see it? Because of avijjā covers it up. Sayadaw said most of his disciples already arrived this stage and closer to the last Light. They must work hard to dispel this darkness.]
If talk about the power of ignorance, 31-realms of existence are the graveyards of living beings. Brahma worlds are for wise people, human and celestial worlds are for good people and the 4 painful places are for foolish people. 31-realms are the provinces of ignorance. These places are his arrangements for them. Even some people are worshipping the Brahma God (The Creator). They are worshipping the ignorance. His directions are cemeteries. Don’t choose any of them. All are without blessings (Because of Dukkha Sacca). Among the 31-realms, wherever place you like and it is only foolishness. Ignorance is liked a fisherman setting up the 3-nets of kama (sensual planes), rūpa (material jhana planes) and arūpa (immaterial jhana planes) for the fishes (living beings). Whatever living beings come into these nets are beaten to death by his (jara-marana) old age and death men. Which one of the nets is better than others? Even many human beings don’t have the first Light. They think foods and drinks are created by God. Births are created by God. They don’t believe in kamma and result. Therefore, other faiths are covering-up with all the 5-darkness of ignorance. In the Buddha First Discourse – vijjā udapādi ~ true knowledge arises, nānam udapādi, āloko udapādi ~ Light arose are this 5th Light.
The No.2 Knowledge of mind & body is similar to the boatman and the boat. With only by the boatman (the mind) can’t arrive to the other shore and with only by the boat (body) is also the same. (3) Understanding of the Dependent Arising ~ these are natural procedures (Dhammaniyama)and continuation of cause & effect phenomena. There is no me, no person, no living beings. And with this knowledge, doubt is overcome. This 3rd ignorance is falling away. Don’t be only satisfied with the 1,2, &3 Lights. During with these Lights can be fallen back into darkness again. As example Subrahma Devata arrived in heaven by the first Light. With avijjā, saṅkhāra ~ doing black kamma sure to fall into painful rebirth. The 4th ignorance covers-up the 3-lakkhanas. So you can’t discern impermanence. Here in this group (Sayadaw’s disciples) many discern anicca but still avijjā left over. So darkness can be come back, except the practice of vipassanā all other matters are the business of ignorance. I am very glad if you discern anicca. Why? Only dimness is left. If you put more effort, it will totally light up, and sure to be free from the dangers of painful births and 31-realms of existence.
T5 Becoming vijjā is seeing Nibbāna. On the way to Nibbāna by going with the sign posts are better. By knowing the levels on the way are no need to put everything on paramis. Only need to fulfill the level. You all start from the 4th level (i.e contemplate impermanence because most of his disciples are knowing the lights of 1,2,3 by listening to his talks for many years already.) You have to contemplate for discerning them. If you see it, don’t be negligent and will be realize the 5th light of Sotāpatti magga (Knowledge of Stream Entrance). It’s important for the 4th to mature. How to make it maturity? (He gave the example of building a fire by rubbing of 2-pieces of bamboo.) If, it’s becoming hot, it’s the sign of the fire for coming out. If you are continuing without stopping for rubbing it, and it’s sure the fire will come out. For the fire to come out or not is depending on the effort of that person. Therefore, the 4th is liked rubbing the 2-pieces of bamboo, the 5th liked the coming out of fire. Without the 4th, and then the 5th is impossible. The text of Namarūpa Pariccheda (a Pali Text) mentioned that by contemplation and discerning more anicca and the gapping become narrowing between them. Later the contemplative mind disbands anicca and run into the unconditioned Nibbāna. The contemplative mind goes straight towards impermanence means it’s becoming mature. At that time don’t let any matters come in and continue to do the contemplation. Later with a blip the contemplative mind is discarding the impermanence. The khandhas only have impermancnec, so you will only see impermanence. The 2 aniccas are saṅkhāras ~ conditioned phenomena (i.e the object & the mind). The mind(nyan) runs into Nibbāna and the ending of anicca. Therefore Nibbāna is near, and not far from us.
Without the 4th ignorance will be discerned anicca. Among the 5-ignorance, the 4th is the important one. It makes you not knowing the reality of existence. It’s hiding between anicca & nyan(knowledge). Sometimes you discern it and sometimes not. At the time avijjā is thinner you see it and when it’s thick you can’t. How to correct it? I am sitting quite a long time now and can’t see impermanence. Maybe I have no paramis. Don’t think it in this way. It needs the method to expel avijjā. Return to the Paticcasamupāda process, the 3rd light. Whatever arising now is for dying. With this knowledge the 4th ignorance falls away. This is important for the yogis. If not, indolence will come in the practice. May be you will think, I don’t have the paramis and get up and run away from the problem. Now, you watch and observe it. If you don’t see anicca, it’s sure that ignorance is covering up them. Retreat back. Looking for the arising of Paticcasamupāda ~ the 3rd light. As an example return to the breath, there is a wanting to breath in & out. If you see it arising and ignorance falls away. After that, continue to contemplate all the new arisings. These 2 points are very important. I am concerning that near the end of the practice, you will give up. Even you can’t find the newly arising dhamma, the breath is always there. The desire to breath in & out. Both of them are impermanence. After getting the evidence, whatever follow behind are anicca. Return to the 3rd and arrive back to the 4th. Sometimes it seems that nothing is happening. By not knowing how to expel ignorance and take it on paramis is wrong.
Without seeing the No.3, you can’t come to No.4 (not seeing or knowing the arising). Without the No.3, darkness (wrong view) falls away, by sitting the whole day and it doesn’t work. Follow to catch on the arising Paticcasamupāda khandha. If seeing consciousness arises just know it. When hearing consciousness arises just know it. If you can catch on it, ignorance falls away. If not the whole day sitting will not work. If you find out the beginning again will be continued to catch on the arising process. No.4 is the mind staying with anicca. If you discern the increasing rate of the impermanence, the 4th ignorance has fallen away. But after that don’t let the mind to think of “I will get Nibbāna”. When this mind-state arises, ignorance comes back. The rate of anicca is going down. In my experience of teaching people, most of them fell back at this place. The wanting tanhā come in and hinder the practice. Therefore, fall back to No.3. Whatever the rate of impermanence, the mind (nyan) has to follow it. Don’t let any mind-state come in. I am concerning your falling back, if not I will not talk about it. This point is very important. A place where the practice can be gone down. The yogis’ duty is to contemplate for maturity. To see Nibbāna is the duty of discernment (Nyan). From near the No.5 go down to No.3 is quite a loss. Therefore No.4 is quite important. By seeing more on dukkha and wanting to escape from it.
It’s like sharpening a knife. Continuing to sharpen the knife, it becomes sharper and sharper by itself. Nothing to do with our wishes. Nibbāna is also the same, nothing to do with prayers. Only concern with the effort (It’s interesting to know that in the factors of enlightenment: viriya is 9times, sati 8times, pañña 5times, ekaggata-samādhi 4times, saddha 2times etc). Don’t forget the simile of rubbing 2 bamboos to build a fire. The contemplative mind (nyan) is turning towards Nibbāna ~ Is that means khandhas don’t have anicca? Not at all. The Buddha already mentioned that, Sabbe-saṅkhāra anicca – all conditioned phenomena are anicca. Discernment (nyan) becomes mature that the 5th ignorance falls apart and Nibbāna appears. If, it’s not changing into Nibbāna then still not mature yet. Continue to contemplate anicca. After the Path Knowledge (Magga Nyan – Nibbāna) not difficult for entering the fruition state. Like a fire which already has the power of acceleration.
超越時間 - Transcending Time
超越時間
原題： Transcending Time
開示日期： 1958 年 8 月 24 日
英譯者按：這是禪師以幽默方式說明時間的開示。原按把它比作佛教的科學與哲學，又聯想到愛因斯坦的時空理論、多維空間，以及超越時空的涅槃。這種比較只能當作現代讀者的聯想；佛法所說有為法生滅與涅槃不受三時限制，並不等同物理學的相對論或高維理論。[1]
日夜不斷吞噬五蘊，吞噬眼、耳等根。身體每天衰弱，日日走向衰老。不要繼續留在日月的統治之下；一到老年，體力、感官與所愛之物都逐漸失去。無論取得哪一界的五蘊，都不能逃出日月與時間的消磨，所以五蘊一直被時間吞噬。身體能力與世間才智日日減退；若善法不加培養，行善的機會也不斷縮短。
雞、豬等動物被人吃，人自己也被時間吃掉。沒有日月運行及依此施設的變化，便沒有日、月、年等時間概念。農場裡的雞終將被主人取走；同樣，三十一界如同一座座雞籠，凡有生者都逃不過老死。[2]
問「某人何時死去」，也就是問他何時被時間吞沒。涅槃沒有日月運行，也沒有有為法的生滅相續，所以說它「不待時、超越時間」。涅槃不是由地、水、火、風四大構成；它是有為苦止息的寂靜與解脫。[3]
我們已在不可計數的生命中被時間吞吃，現在應反過來「吃掉時間」。
第一，要在當下以觀智看破時間中的生滅；
第二，要由聖道超出製造未來時段的輪迴，不再取得新的五蘊。
若祈願來世成為老鼠，就等於說：「願我被貓吃掉。」同樣，只祈求成為天神或梵天而不求出離，就像祈願成為一隻較舒適的老鼠：仍然要被無常、老與死吞噬。衰老是被時間啃食，死亡是被時間殺死；最後被吃得乾乾淨淨，現生五蘊全部解體。
禪師接著以緣起指導觀禪。例如生起想吃某物的欲望，便觀察這個欲求心；不要立即隨它行動。身體若生起癢感，也先不要立刻伸手抓，試著辨識它的變化。
可以分辨輕微、中等與強烈的癢：輕微癢滅去，中等癢接著生起；中等癢滅去，強烈癢再生起。它們並非同一個感受逐漸膨脹，而是一連串依條件生滅、性質強弱不同的受。觀察差別，便能分析受、切斷「一個感覺持續不變」的相續假相（santati）。[4]
例如樂受滅去後，輕微苦受生起；輕微苦受滅後，中等苦受生起；中等苦受滅後，強烈苦受生起；強烈苦受滅後，樂受又可能出現。禪師以這段不樂受的變化，示範如何觀察每一階段各自生滅。
知道每個感受之間並非一個恆常實體延續，而是前法已滅、後法新生，就是現觀智慧。所謂「空隙」不是兩個法之間存在一段可量度的靜止時間，而是智慧不再把前後異法黏成一個連續自我。[5]
如此觀察，當下不讓受緣愛、愛緣取繼續，就在這一段心路中暫時「吃掉」時間。當道智成熟，斷除能造成未來後有的煩惱，便不再製造下一生的時間相續；最終超越輪迴時段，不再被時間吞噬。
[04] Transcending Time
24th August 1958
[This is one of the Buddha’s teachings on time and space, explained by Sayadaw with humor. It looks like a Buddhist science and philosophy. It reminds us Einstein’s theory on time/space. He discovered more than 3 dimensions. The Buddha discovered directly multiple dimensions and the state of no dimension or timelessness and spacelessness.]
Morning and night times are eating the khandha(eyes, ears..etc.). Every day the body becomes weak and getting old. Don’t stay under the sun and moon. When getting old everything is lost. Whatever khandha you get, it will never free from under the sun and moon. So always eaten by them. Good kamma and intelligence are reducing every day. Chickens, pigs, animals are eaten by human beings but they (men) themselves are also eaten by time. Without the sun and moon there will be no time. Chickens in a farm will be eaten by their master is for sure every day. Therefore 31-realms of existence are liked chicken cages.
Asking for someone when this person had died is the same as when he had eaten by time. There is no sun and moon in Nibbāna so it’s timeless. There is also no 4-elements (earth, water, fire & air elements), only with happiness and liberation. We were eating by time for uncountable lives and time-span. We must try to re-eat them. First, we have to eat time. Second, must come out from time span. If you are making prayer to be a rat ~ it means may I be eaten by cat. Praying to become a deva or Brahma also praying for a rat. Getting old is eaten by time. Dying is killing by time. After eaten become clean(disappear). (Sayadaw continued to teach vipassanā practice by using the Paticcasamupāda.) As an example a desire to eat something arise (here the mind) and observe it. On the body if itchy sensation arises, don’t follow with the hand. Differentiate them as a little itching, a middling itching and a strong itching. After a little itching and then a middling itching arises. All of them arising one by one. Observing their differences. Analysing the feelings and cutting of the continuity (i.e santati). After pleasant feeling (sukha vedāna) ceases, the small unpleasant feeling (dukkha vedāna) arises. After the small unpleasant feeling ceases, the middling unpleasant feeling arises. After the middling one ceases the strong one arises. After the strong one ceases the pleasant feeling re-appears. (Here Sayadaw gave an example of an unpleasant feeling process and how to contemplate them.) Knowing the spaces between them is the present knowledge. In this way we must eat the future time with Path Knowledge. Then we shall transcend time-span and liberate from their eating.
原題： Transcending Time
開示日期： 1958 年 8 月 24 日
英譯者按：這是禪師以幽默方式說明時間的開示。原按把它比作佛教的科學與哲學，又聯想到愛因斯坦的時空理論、多維空間，以及超越時空的涅槃。這種比較只能當作現代讀者的聯想；佛法所說有為法生滅與涅槃不受三時限制，並不等同物理學的相對論或高維理論。[1]
日夜不斷吞噬五蘊，吞噬眼、耳等根。身體每天衰弱，日日走向衰老。不要繼續留在日月的統治之下；一到老年，體力、感官與所愛之物都逐漸失去。無論取得哪一界的五蘊，都不能逃出日月與時間的消磨，所以五蘊一直被時間吞噬。身體能力與世間才智日日減退；若善法不加培養，行善的機會也不斷縮短。
雞、豬等動物被人吃，人自己也被時間吃掉。沒有日月運行及依此施設的變化，便沒有日、月、年等時間概念。農場裡的雞終將被主人取走；同樣，三十一界如同一座座雞籠，凡有生者都逃不過老死。[2]
問「某人何時死去」，也就是問他何時被時間吞沒。涅槃沒有日月運行，也沒有有為法的生滅相續，所以說它「不待時、超越時間」。涅槃不是由地、水、火、風四大構成；它是有為苦止息的寂靜與解脫。[3]
我們已在不可計數的生命中被時間吞吃，現在應反過來「吃掉時間」。
第一，要在當下以觀智看破時間中的生滅；
第二，要由聖道超出製造未來時段的輪迴，不再取得新的五蘊。
若祈願來世成為老鼠，就等於說：「願我被貓吃掉。」同樣，只祈求成為天神或梵天而不求出離，就像祈願成為一隻較舒適的老鼠：仍然要被無常、老與死吞噬。衰老是被時間啃食，死亡是被時間殺死；最後被吃得乾乾淨淨，現生五蘊全部解體。
禪師接著以緣起指導觀禪。例如生起想吃某物的欲望，便觀察這個欲求心；不要立即隨它行動。身體若生起癢感，也先不要立刻伸手抓，試著辨識它的變化。
可以分辨輕微、中等與強烈的癢：輕微癢滅去，中等癢接著生起；中等癢滅去，強烈癢再生起。它們並非同一個感受逐漸膨脹，而是一連串依條件生滅、性質強弱不同的受。觀察差別，便能分析受、切斷「一個感覺持續不變」的相續假相（santati）。[4]
例如樂受滅去後，輕微苦受生起；輕微苦受滅後，中等苦受生起；中等苦受滅後，強烈苦受生起；強烈苦受滅後，樂受又可能出現。禪師以這段不樂受的變化，示範如何觀察每一階段各自生滅。
知道每個感受之間並非一個恆常實體延續，而是前法已滅、後法新生，就是現觀智慧。所謂「空隙」不是兩個法之間存在一段可量度的靜止時間，而是智慧不再把前後異法黏成一個連續自我。[5]
如此觀察，當下不讓受緣愛、愛緣取繼續，就在這一段心路中暫時「吃掉」時間。當道智成熟，斷除能造成未來後有的煩惱，便不再製造下一生的時間相續；最終超越輪迴時段，不再被時間吞噬。
[04] Transcending Time
24th August 1958
[This is one of the Buddha’s teachings on time and space, explained by Sayadaw with humor. It looks like a Buddhist science and philosophy. It reminds us Einstein’s theory on time/space. He discovered more than 3 dimensions. The Buddha discovered directly multiple dimensions and the state of no dimension or timelessness and spacelessness.]
Morning and night times are eating the khandha(eyes, ears..etc.). Every day the body becomes weak and getting old. Don’t stay under the sun and moon. When getting old everything is lost. Whatever khandha you get, it will never free from under the sun and moon. So always eaten by them. Good kamma and intelligence are reducing every day. Chickens, pigs, animals are eaten by human beings but they (men) themselves are also eaten by time. Without the sun and moon there will be no time. Chickens in a farm will be eaten by their master is for sure every day. Therefore 31-realms of existence are liked chicken cages.
Asking for someone when this person had died is the same as when he had eaten by time. There is no sun and moon in Nibbāna so it’s timeless. There is also no 4-elements (earth, water, fire & air elements), only with happiness and liberation. We were eating by time for uncountable lives and time-span. We must try to re-eat them. First, we have to eat time. Second, must come out from time span. If you are making prayer to be a rat ~ it means may I be eaten by cat. Praying to become a deva or Brahma also praying for a rat. Getting old is eaten by time. Dying is killing by time. After eaten become clean(disappear). (Sayadaw continued to teach vipassanā practice by using the Paticcasamupāda.) As an example a desire to eat something arise (here the mind) and observe it. On the body if itchy sensation arises, don’t follow with the hand. Differentiate them as a little itching, a middling itching and a strong itching. After a little itching and then a middling itching arises. All of them arising one by one. Observing their differences. Analysing the feelings and cutting of the continuity (i.e santati). After pleasant feeling (sukha vedāna) ceases, the small unpleasant feeling (dukkha vedāna) arises. After the small unpleasant feeling ceases, the middling unpleasant feeling arises. After the middling one ceases the strong one arises. After the strong one ceases the pleasant feeling re-appears. (Here Sayadaw gave an example of an unpleasant feeling process and how to contemplate them.) Knowing the spaces between them is the present knowledge. In this way we must eat the future time with Path Knowledge. Then we shall transcend time-span and liberate from their eating.
涅槃：苦的止息 - Nibbāna: The Ending of Dukkha
涅槃：苦的止息
原題： Nibbāna: The Ending of Dukkha
開示日期： 1958 年 9 月 5 日
「涅槃」，依四聖諦完整說，就是苦滅聖諦（dukkha-nirodha-ariya-sacca）。涅槃不屬五蘊。[1]
你也許會問：「沒有五蘊，我們怎麼生活？」先用傷口作譬喻。身上有傷時，是帶著傷口生活；治療痊癒、傷口消失後，是在沒有傷口的情況下生活。此處要表達的是：現在的五取蘊受到老、病、死逼迫；苦完全止息，便不再有這組苦蘊。[2]
所以，禪師說涅槃是「沒有苦而住」，是苦的消失。這句話不可理解為一個自我在五蘊之外繼續生活；它是方便說明苦已止息，而非建立一個無蘊的永恆主體。[2]
正因你尚未辨識五取蘊是苦諦，才會問：「沒有蘊，如何存在？」若把涅槃理解成單純的「什麼都沒有」，它便只成為一個虛無概念（abhāva-paññatti），甚至落入斷見。上座部論教把涅槃列為四種勝義法之一：心、心所、色與涅槃；前三者是有為法，涅槃是無為法。[3]
你不了解苦，才會說涅槃不存在。眾人不喜歡「沒有五蘊」的說法，是因仍把五蘊當成自我與快樂；但五取蘊正是苦諦，所以應了解，涅槃沒有這組苦蘊，也不與任何苦相連。
阿羅漢願意放下五蘊，不是厭惡生命而求斷滅，而是已如實看見蘊的生滅、逼迫與不可控制，並直接證知更上的寂靜；因此不再生起取得後有的欲求。
這副身體的過程就是老、病、死；而佛法也指出不老、不病、不死的無為——涅槃。只有先了解五蘊，才可能了解涅槃；了解五蘊，就會了解苦諦。真正的捨離，不是憑想像排斥五蘊，而是由遍知苦本身發生。
若真想了解涅槃，就應努力了解蘊之苦。苦止息後，不要追問「那個人到哪裡去了」。這個問題預設有一個固定的人，從有為界移到另一處；但涅槃不是地方，解脫者也不能用「同一個人存在、消失、去了某處」的四種見解來正確描述。[4]
不要因此把涅槃說成不存在。當智慧與聖道條件具足，便可親自證知。煩惱逐漸乾涸時，即使尚未證道，也會看見修行方向；戴上正見的眼鏡，才能由自己作出決斷。
禪師說，菩薩最初也可由推理確立方向：既有灼熱，便有清涼的可能；既有苦的生起，便須尋找苦的止息。但真正的涅槃不是推理產物，須由道智直接證悟。正因涅槃可被聖者證知，才不是虛構概念。[5]
涅槃不是以苦的方式存在，而是苦的止息，是究竟寂靜之樂。遍觀五蘊，只會找到無常與苦諦；若禪修者不能先看見苦，就無從體會為何苦滅是安樂。你不知道苦在哪裡止息，便不會往那個方向修行；反而日日隨愛、取、有走向更多苦，自己卻不知道。
道智同時完成四項聖諦作用。禪師以燃燒的油燈為喻：同一火焰照亮、破暗、耗油、燒盡燈芯。依通行四諦配法，道智在一剎那遍知苦、斷除集、證悟滅、修習道。[6]
原英譯的譬喻配對略顯錯置，可依四諦功能整理如下：黑暗被驅除，譬喻無明及應斷煩惱的去除；光明顯現，譬喻智慧現證苦滅涅槃；油耗盡，譬喻愛等集因被斷；燈芯燃盡，則方便表示不再有未來五蘊續生。現生聖者的果報五蘊，不會在道心生起時物理消失。[6]
真正證見苦滅的人不會對所證根本迷惑，因為一個道心之後立即有相應果心（phala-citta），其後又有省察智（paccavekkhaṇa-ñāṇa）省察道、果、涅槃與已斷、未斷煩惱。[7]
中文譯校說明
1. 涅槃「沒有五蘊」是說涅槃不屬五蘊、不是有為名色；道果心本身仍是有為心法，可歸入識蘊，但其所緣是涅槃。阿羅漢生前仍有五蘊，般涅槃後不再有新的五蘊生起。
2. 傷口痊癒後「仍生活」的譬喻容易使人想像有一個無蘊自我繼續存在。譬喻只取「病苦消失不等於病是一件值得保留的東西」之義，不能用來建立常住靈魂。
3. 四勝義法是上座部阿毗達磨的分類；早期經典通常不以此四分法表述。把涅槃稱為勝義存在，不表示它像物質或心識一樣在時間中生起、持續、變化。
4. 如來死後「存在、不存在、亦存在亦不存在、非存在非不存在」四問，在早期經典中被置而不答，因其預設的自我與五蘊關係不成立；可參考 SN 22.85、SN 44.1 等。
5. 冷熱譬喻只能建立理解方向。涅槃不是宇宙中與熱相對的一種物理冷能量；經典的「清涼」指貪瞋癡之火熄滅。
6. 四諦作用的標準配法是：苦應遍知，集應斷，滅應證，道應修。原英譯說「黑暗是辨識苦、燈芯是消失的蘊」，語義可能漏字或配對錯置，正文已依通行阿毗達磨架構整理，又保留譬喻旨趣。
7. 道後果心與省察智屬上座部阿毗達磨心路分析。初果到三果通常省察已斷及未斷煩惱；阿羅漢已無未斷煩惱可省察。
[05] Nibbāna: The Ending Of Dukkha
5th September 1958
Call it in short Nibbāna. Make it in Noble Truth, then Dukkha Nirodha Sacca ~ The Noble Truth of the Cessation of Dukkha. No khandha in Nibbāna. You must ask without a khandha how can we live? There are 2-types of khandha: khandha afflicted by wound and non-afflicted by wound. As an example, you have a wound on your body. After treatment it’s disappeared. Before you are living with the wound. After the cure you are living with no wound. In the same way you are living with khandha dukkha. No dukkha then you are living with none of them. You must say Nibbāna is living with no dukkha, and the disappearance of dukkha. Because you can’t discern the truth of khandha dukkha that the problem of how can we live without the khandha has arisen. If you take Nibbāna as nothingness it becomes a concept. It includes in the 4-realities (paramattha dhamma) that its existence is clear. You don’t know dukkha and saying Nibbāna is not exist. All of you don’t like without a khandha. But khandha is Dukkha Sacca, therefore you must know Nibbāna is without the dukkha khandha. No connection with any dukkha. Noble beings (arahants) wanted to leave the khandhas behind because they did not want to live with the great dukkha. They really saw the true happiness that wanting to abandon it. You may ask how it’s be ?
The process of this body is ageing, sickness and death. There is also a nature of no ageing, no sickness and no death. Only by knowing about the khandha you will know Nibbāna. First to know about the khandha. You know about khandha and then you know dukkha. By knowing dukkha is wanting to abandon it. If you really want to know Nibbāna, put effort to know the khandha dukkha. Don’t look for a person where he has gone after dukkha has ceased, because it’s different nature you can’t find it. Don’t take it as not exists. If you are in the same nature you will find it. If kilesas are dried up even you are not there yet but you will see it. Making your own decision only when you get the glasses of right view. At first even the Bodhisatta knew Nibbāna by speculation. As an example, if there is heat there will be coolness. It exists and so you see it. If not exists and you will not see it. (See the Dhammacakka-pavuttana Sutta) It doesn’t exist as dukkha but exist as without dukkha. Really exists as a nature of happiness. Looking anywhere in the khandha you only find impermenent dukkha sacca. If not, a yogi cannot see dukkha and sukkha. A true yogi will find it. You don’t know where dukkha ceases so you don’t go there. Although you are going towards dukkha without knowing.
Path Knowledge has 4-functions. Like the example of a burning oil lamp: dispel darkness and light appear are the fire. Dry up the oil and the wick disappears are also the fire. Here, darkness is discerning dukkha, the light is knowing dukkha ceases ~ Nibbāna, oil drying up is kilesas, the wick is the disappeared khandha. Someone who is seeing dukkha cease will never confuse, because after the Path Knowledge follow by fruitions (phala cittas) and the reviewing mind(paccavekkhana)
原題： Nibbāna: The Ending of Dukkha
開示日期： 1958 年 9 月 5 日
「涅槃」，依四聖諦完整說，就是苦滅聖諦（dukkha-nirodha-ariya-sacca）。涅槃不屬五蘊。[1]
你也許會問：「沒有五蘊，我們怎麼生活？」先用傷口作譬喻。身上有傷時，是帶著傷口生活；治療痊癒、傷口消失後，是在沒有傷口的情況下生活。此處要表達的是：現在的五取蘊受到老、病、死逼迫；苦完全止息，便不再有這組苦蘊。[2]
所以，禪師說涅槃是「沒有苦而住」，是苦的消失。這句話不可理解為一個自我在五蘊之外繼續生活；它是方便說明苦已止息，而非建立一個無蘊的永恆主體。[2]
正因你尚未辨識五取蘊是苦諦，才會問：「沒有蘊，如何存在？」若把涅槃理解成單純的「什麼都沒有」，它便只成為一個虛無概念（abhāva-paññatti），甚至落入斷見。上座部論教把涅槃列為四種勝義法之一：心、心所、色與涅槃；前三者是有為法，涅槃是無為法。[3]
你不了解苦，才會說涅槃不存在。眾人不喜歡「沒有五蘊」的說法，是因仍把五蘊當成自我與快樂；但五取蘊正是苦諦，所以應了解，涅槃沒有這組苦蘊，也不與任何苦相連。
阿羅漢願意放下五蘊，不是厭惡生命而求斷滅，而是已如實看見蘊的生滅、逼迫與不可控制，並直接證知更上的寂靜；因此不再生起取得後有的欲求。
這副身體的過程就是老、病、死；而佛法也指出不老、不病、不死的無為——涅槃。只有先了解五蘊，才可能了解涅槃；了解五蘊，就會了解苦諦。真正的捨離，不是憑想像排斥五蘊，而是由遍知苦本身發生。
若真想了解涅槃，就應努力了解蘊之苦。苦止息後，不要追問「那個人到哪裡去了」。這個問題預設有一個固定的人，從有為界移到另一處；但涅槃不是地方，解脫者也不能用「同一個人存在、消失、去了某處」的四種見解來正確描述。[4]
不要因此把涅槃說成不存在。當智慧與聖道條件具足，便可親自證知。煩惱逐漸乾涸時，即使尚未證道，也會看見修行方向；戴上正見的眼鏡，才能由自己作出決斷。
禪師說，菩薩最初也可由推理確立方向：既有灼熱，便有清涼的可能；既有苦的生起，便須尋找苦的止息。但真正的涅槃不是推理產物，須由道智直接證悟。正因涅槃可被聖者證知，才不是虛構概念。[5]
涅槃不是以苦的方式存在，而是苦的止息，是究竟寂靜之樂。遍觀五蘊，只會找到無常與苦諦；若禪修者不能先看見苦，就無從體會為何苦滅是安樂。你不知道苦在哪裡止息，便不會往那個方向修行；反而日日隨愛、取、有走向更多苦，自己卻不知道。
道智同時完成四項聖諦作用。禪師以燃燒的油燈為喻：同一火焰照亮、破暗、耗油、燒盡燈芯。依通行四諦配法，道智在一剎那遍知苦、斷除集、證悟滅、修習道。[6]
原英譯的譬喻配對略顯錯置，可依四諦功能整理如下：黑暗被驅除，譬喻無明及應斷煩惱的去除；光明顯現，譬喻智慧現證苦滅涅槃；油耗盡，譬喻愛等集因被斷；燈芯燃盡，則方便表示不再有未來五蘊續生。現生聖者的果報五蘊，不會在道心生起時物理消失。[6]
真正證見苦滅的人不會對所證根本迷惑，因為一個道心之後立即有相應果心（phala-citta），其後又有省察智（paccavekkhaṇa-ñāṇa）省察道、果、涅槃與已斷、未斷煩惱。[7]
中文譯校說明
1. 涅槃「沒有五蘊」是說涅槃不屬五蘊、不是有為名色；道果心本身仍是有為心法，可歸入識蘊，但其所緣是涅槃。阿羅漢生前仍有五蘊，般涅槃後不再有新的五蘊生起。
2. 傷口痊癒後「仍生活」的譬喻容易使人想像有一個無蘊自我繼續存在。譬喻只取「病苦消失不等於病是一件值得保留的東西」之義，不能用來建立常住靈魂。
3. 四勝義法是上座部阿毗達磨的分類；早期經典通常不以此四分法表述。把涅槃稱為勝義存在，不表示它像物質或心識一樣在時間中生起、持續、變化。
4. 如來死後「存在、不存在、亦存在亦不存在、非存在非不存在」四問，在早期經典中被置而不答，因其預設的自我與五蘊關係不成立；可參考 SN 22.85、SN 44.1 等。
5. 冷熱譬喻只能建立理解方向。涅槃不是宇宙中與熱相對的一種物理冷能量；經典的「清涼」指貪瞋癡之火熄滅。
6. 四諦作用的標準配法是：苦應遍知，集應斷，滅應證，道應修。原英譯說「黑暗是辨識苦、燈芯是消失的蘊」，語義可能漏字或配對錯置，正文已依通行阿毗達磨架構整理，又保留譬喻旨趣。
7. 道後果心與省察智屬上座部阿毗達磨心路分析。初果到三果通常省察已斷及未斷煩惱；阿羅漢已無未斷煩惱可省察。
[05] Nibbāna: The Ending Of Dukkha
5th September 1958
Call it in short Nibbāna. Make it in Noble Truth, then Dukkha Nirodha Sacca ~ The Noble Truth of the Cessation of Dukkha. No khandha in Nibbāna. You must ask without a khandha how can we live? There are 2-types of khandha: khandha afflicted by wound and non-afflicted by wound. As an example, you have a wound on your body. After treatment it’s disappeared. Before you are living with the wound. After the cure you are living with no wound. In the same way you are living with khandha dukkha. No dukkha then you are living with none of them. You must say Nibbāna is living with no dukkha, and the disappearance of dukkha. Because you can’t discern the truth of khandha dukkha that the problem of how can we live without the khandha has arisen. If you take Nibbāna as nothingness it becomes a concept. It includes in the 4-realities (paramattha dhamma) that its existence is clear. You don’t know dukkha and saying Nibbāna is not exist. All of you don’t like without a khandha. But khandha is Dukkha Sacca, therefore you must know Nibbāna is without the dukkha khandha. No connection with any dukkha. Noble beings (arahants) wanted to leave the khandhas behind because they did not want to live with the great dukkha. They really saw the true happiness that wanting to abandon it. You may ask how it’s be ?
The process of this body is ageing, sickness and death. There is also a nature of no ageing, no sickness and no death. Only by knowing about the khandha you will know Nibbāna. First to know about the khandha. You know about khandha and then you know dukkha. By knowing dukkha is wanting to abandon it. If you really want to know Nibbāna, put effort to know the khandha dukkha. Don’t look for a person where he has gone after dukkha has ceased, because it’s different nature you can’t find it. Don’t take it as not exists. If you are in the same nature you will find it. If kilesas are dried up even you are not there yet but you will see it. Making your own decision only when you get the glasses of right view. At first even the Bodhisatta knew Nibbāna by speculation. As an example, if there is heat there will be coolness. It exists and so you see it. If not exists and you will not see it. (See the Dhammacakka-pavuttana Sutta) It doesn’t exist as dukkha but exist as without dukkha. Really exists as a nature of happiness. Looking anywhere in the khandha you only find impermenent dukkha sacca. If not, a yogi cannot see dukkha and sukkha. A true yogi will find it. You don’t know where dukkha ceases so you don’t go there. Although you are going towards dukkha without knowing.
Path Knowledge has 4-functions. Like the example of a burning oil lamp: dispel darkness and light appear are the fire. Dry up the oil and the wick disappears are also the fire. Here, darkness is discerning dukkha, the light is knowing dukkha ceases ~ Nibbāna, oil drying up is kilesas, the wick is the disappeared khandha. Someone who is seeing dukkha cease will never confuse, because after the Path Knowledge follow by fruitions (phala cittas) and the reviewing mind(paccavekkhana)
Dhamma Talks by Mogok Sayadaw--Part 2-6
如理作意的重要
原題： The Importance of Right Attention
開示日期： 1959 年 1 月 14 日
英譯者按：禪師先念出自己編寫的四句法偈：
一切有為法（saṅkhāra）皆無常，是苦諦。
把無常執作「我、我所」，便生執取，成為苦集。
名色一切無常生滅的止息，是涅槃。
證知這項止息的是道智。
這四句以四聖諦概括修行。[1]
開始時，可先觀呼吸使心平靜。禪師許多親近弟子受訓時，曾先培養近行定（upacāra-samādhi）一段時間，再發展觀智；面向一般大眾開示時，則常建議先觀呼吸約二十至三十分鐘，實際仍依個人狀況調整。
觀呼吸時，六門中可能有另一有為法生起，例如一個念頭。念頭生起的剎那，先前知道呼吸的心已滅；後一觀察心轉向念頭時，念頭也已變化或滅去。
若觀呼吸的心沒有滅，另一心便不能生起，所以觀呼吸的心本身也是無常。念頭生起後，後一觀察心知道它已不在，便看見念頭的無常。這個如實注意的觀察，禪師稱為如理作意（yoniso-manasikāra）。
觀禪當下有五個能作道支共同工作：正見、正思惟、正精進、正念、正定。無論由無常、苦、無我或不淨哪一門穿透有為法，最終都須歸入對苦諦的如實知。舍利弗在《中部》MN 28〈大象跡喻經〉說，一切善法可攝入四聖諦，如同一切動物足跡可納入象跡；原英譯把它進一步概括為「一切有為法攝入苦諦」。[2]
禪師說，如理作意就是正確注意、正確觀察，在功能上與正見相應：把無常如實知為無常，把苦知為苦，把無我知為無我。「實相與所知相符，就是如理作意。」若如實知，當下有苦諦所緣與修道作用；若所知不符實相，無明、愛便有機會生起，集諦繼續造成苦。）[3]
若你確實辨識無常，智慧已在當下運作。禪師因此說你顯示三因者（tihetuka）的慧根，也正在認識苦諦；三因結生是具無貪、無瞋、無癡三善根的註釋分類，但一般人不能只憑一次經驗確定自己的結生類型。[4]
一切有為法無常，也是苦諦。具如理作意的人看見無常：把無常如實知為無常，把苦如實知為苦，把無我如實知為無我。
任何心生起時，不只貼上「心」的標籤，還要進一步知道它是生滅、受逼迫的苦諦法。開始先以念守住所緣；守候期間，心法或色法之一會變得明顯。只有原先守住所緣的心滅去，另一心才能生起，所以前一觀察心也是無常。再由新的觀察心跟隨剛才生起的心，便知道所生心已不在。
這不是「虛無施設」（abhāva-paññatti）：不是先想像一個不存在的東西，再對虛空下結論。觀禪是以確曾生起的有為法為基礎，知道它由存在轉為不再存在，也就是如實辨識壞滅。[5]
後一觀察心便是如理作意的心。要注意的過程，是「所生者已滅」。把無常知為無常，便是禪師所說的觀與見（jhānato passato）：反覆審察並如實知。在《相應部》的語言中，就是隨觀而知；修觀正是如理作意所引導的工作。
第一個守候心滅去，另一心才可能生起；若心流完全停止而無相應特殊定境，生命也不能維持。新的如理作意心再觀察新生之心，知道它從生起走到不再存在。
因此，如理作意能引生觀智：它如實看見無常，使不知的無明、貪求的愛，以及「這是我、這是我的」之邪見暫時退去。佛陀所以一再讚歎如理作意，是因它是正見與其他善法生起的重要近因；但如理作意本身與八聖道的正見，仍是可分辨的法。[3]
每次以五個能作道支辨識無常，就是在如理作意中，持續完成「應修習」（bhāvetabba）的工作。不必苦惱「我究竟要觀什麼？」佛陀依不同人的根性教授不同所緣；對你而言，凡當下清楚生起之法，都可如理觀察。
觀禪的起點是如理作意。有些經文把如理作意說成生起智慧與正見的關鍵條件；禪師說它「就是智」，是因觀照時五道支共同運作。無常、苦、無我三相中，無論穿透哪一相，最後都要遍知苦諦。
舍利弗的象跡譬喻指出，所有善法可攝入四聖諦；從觀禪所緣說，一切有為取蘊都須依苦諦遍知。因此，修行起初看見的就是苦諦，所觀的不是抽象理論，而是當下生滅的諦法。
禪師再誦四句偈：
進一步知道苦具有逼迫義（pīḷanaṭṭha），並實際履行遍知苦的工作，稱為作用智（kicca-ñāṇa）。持續修行，最後直接證知苦的止息，完成已作智（kata-ñāṇa）。苦的止息是滅諦；證知止息的是道智。[7]
經典與註釋列有多種修行方法，最後都不能離開如理作意。有些條目是針對出家律儀與生活條件，在家人不必照搬其外在形式；但正見、正念、正知、戒定慧等核心仍共同適用。
對各位的觀禪，可把工作概括為兩項相接：第一，觀禪所緣生起；第二，如理作意隨後如實知道它。觀禪從如理作意開始。
"Yoniso" 有「從根源、如其緣起」之義，不只是一般所說的「合適」。當經驗的實相與智慧所知相符，就是正確觀察。若要證悟涅槃，便持續讓所知符合實際：生者如實知生，滅者如實知滅，不把我、我所加進去。
中文譯校說明
1. 「一切有為法皆是苦諦」在觀取蘊與輪迴經驗的語境中成立；若作嚴格阿毗達磨分類，道心、果心等出世間有為心法並非苦諦所攝的五取蘊。偈中的「一切無常止息」指對諸行生滅的超越，不是把宇宙所有有為法一次消滅。
2. 《中部》MN 28 的原譬喻是：一切善法攝入四聖諦，如同一切動物足跡攝入象跡；不是逐字說「一切有為法都裝進苦諦」。然而五取蘊確是苦諦，修觀亦以遍知苦為核心。
3. 如理作意是從根源、因緣與四聖諦方向正確注意；正見是如實理解的慧。兩者密切相依，如理作意可成為正見之緣，但不宜在所有經論脈絡中視為完全同一心所。
4. 依註釋阿毗達磨，三因結生者具今生證禪那、道果的潛能；看見一次無常並不足以自行證明結生類型，也不保證必定證果。
5. "abhāva-paññatti" 是依不存在而施設的概念，如「無某物」。觀智不是把一個恆常實體看成虛無，而是先有緣生法，後一智慧如實知道它已壞滅。
6. 把 "dukkha" 拆成 "du"（可厭）與 "kha"（無用）是緬甸佛教常見的教學解說，不是語言學界一致接受的巴利歷史詞源。
7. 三轉十二行相的通行說明是：對每一聖諦有諦智、作用智、已作智；不只是對苦諦的三個觀智階段。禪師在此把它轉化為從知苦、遍知苦到證滅的實修進程。
[06] The Important Of Right Attention
14th January 1959
[Sayadaw started his talk with the 4-dhamma verses composed by him. (1) Any conditioned phenomenon (saṅkhāra) is impermanent and truth of dukkha. (2) Taking impermanence as me and mine become attachment, the cause of dukkha(samudaya). (3) All the impermenence of mind-body cease is Nibbāna. (4) Knowing the ending is Path Knowledge. These 4-verses are about the Four Noble Truths and also describe the practice.
In the beginning of the practice by watching the breath and calming the mind down. Most of his many closed disciples under his training had to develop up to upacāra sammādhi (acess or neighborhood concentration) for sometime. And then develop insight. But in most of his talks for general public, he asked them to do it for about 20 or 30 minutes. It was depended on people’s situations. For vipassanā by watching the breath and a saṅkhāra dhamma arises from the 6-sense doors, e.g a thought, as soon as a thought arises, knowing the breath disappears. By observing the thought it’s ceased already.
In this process without the disappearance of watching the breath, thoutht can’t arise. So the observing mind is also anicca. After the thought arises by observing it and also ceases. So the observing mind is seeing impermanence of the thought. The observing mind is yonisomanasikara – right attention. At that moment it has 5-factors; i.e sammādhi – right view, sammāsankappa – right thought, sammāsati – right mindfulness, sammāvayamo – right effort and sammāsamādiṭṭhi – right concentration. By seeing anicca (impermanence), dukkha (suffering), anatta (not-self), asubha (loathsome), anyone of the characteristics, then the yogi penetrates the dhamma. All of them are dukkha. Sāriputta gave a simile of the foot print of the elephant. (see the Mahā-hatthipadopama Sutta – the Great Elephant Foot Print Discourse, Sutta No.28, Majjhima Nikāya). Any foot print of an animal will fall into the foot print of the elephant. (i.e similar to dukkha)
According to Sayadaw, yonisomanasikara is right attention or right contemplation, equal to sammādiṭṭhi. Know anicca as anicca, dukkha as dukkha and anatta as anatta. In Sayadaw’s own words ~ “If the reality and the knowing are equal, it’s yonisomanasikara. Then the Truth of Dukkha (Dukkha Sacca) and the Truth of the Path (Magga Sacca) arise. If not equal to the reality, then ignorance (avijjā ) and craving (tanhā) arise –Samudaya Sacca or Dukkha Sacca and Samudaya Sacca arise.” ]
If you discern impermanence you are a 3-rooted person(tihetuka) and also know the truth of dukkha( Dukkha Sacca) (Tihetuka – a person was born with 3-wholesome roots, i.e non-greed, non-hatred and non-delusion.). Because, any conditioned phenomenon is impermanent and the truth of dukkha (He recited the first verse as mentioned in the beginning.). A person with yoniso (right attention) is seeing anicca. (Some Pali words became Burmese words but using in short form, such as yoniso=yonisomanasikara). Having yoniso means knowing impermanence as impermanence, dukkha as dukkha and anatta as anatta, whatever mind arises not noting as mind but as dukkha arises. At first watching with mindfulness(sati). During the watching, the mind or material phenomenon, one of them will arise. Only the watching mind not exist that another mind can arise. Therefore, the watching mind is impermanent. Again with the watching mind to contemplate the arising mind and then the arising mind is not there anymore. This is not a nothingness concept (abhava paññatti). By contemplating the existence to non-existence is vipassanā. The watching mind is the right attention mind (yonisomanasikara). Paying attention to the process of from existence to non-existence. Knowing the impermanence as impermanence. It is becoming jhānato – passto (contemplation and knowing). In the Samyuttanikāya, it explained as a contemplation and knowing person. Doing vipassanā is the task of right attention.
The first watching mind ceases and then another mind can arise. If no mind arises one will die. And then again the watching yoniso mind contemplates the new arising mind. This time knowing the arising mind of its existence to non-existence. Therefore, right attention is vipassanā. Because knowing anicca as anicca – seeing impermanence. Ignorance (not knowing), craving (greed), this me/this mine (wrong views) are dying away. Therefore, the Buddha said that yoniso is right view (Sammādiṭṭhi). So, right attention is right view. Every time discerns anicca with the 5-path factors, then you are in right attention. It becomes developing the contemplation (bhave tabba). Don’t be in the situation of what I have to contemplate. Even the Buddha taught differently according to different people. Watching whatever arising is becoming yoniso. The beginning of vipassanā is right attention. In some places what the Buddha taught on yoniso was knowledge because the 5-path factors come in together. On the 3-universal characteristics of phenomena whichever one you discern, in the end, it’s the Noble Truth of Dukkha (Dukkha Sacca). In the Sariputta’s teaching of Hatthipadopama Sutta, all the foot prints of other animals go inside the elephant’s foot print. In the same way all conditioned dhammas go inside the Noble Truth of Dukkha. Therefore, in the beginning of practice, we see the truth of dukkha. So we are contemplating the truth.
(Sayadaw recited the 4-verses of the Four Noble Truth composed by him.)
(1)Any conditioned phenomenon is anicca and the truth of dukkha.
(2)Take impermanence as me and mine become the cause of dukkha(samudaya).
(3)All the impermanence of mine/body cease is Nibbāna.
(4)Knowing the ending is Path Knowledge.
By seeing impermanence, knowing the truth of dukkha as disgusting and useless, then getting the knowledge of the truth(Sacca Nyan). [Usually Sayadaw translated dukkha as duk=disgusting, kha=useless, dukkha=disgusting & useless] By knowing the nature of oppressive(pilanatho), then getting the knowledge of functioning (Kicca Nyan). Continue to practice and seeing the ending of dukkha, then getting the Kata Nyan. The ending of dukkha is Nibbāna (Nirodha Sacca). The knowledge of knowing the ending is the Path Knowledge(Magga Nyan).
In the Suttas and commentaries there were including many ways for practice. In the end with the inclusion of yoniso is enough. Some were only for the bhikkhus. No need for the lay people to follow. In vipassanā for you all is catching the (1) with (2). (1) is the arising of the object of vipassanā, and (2) is yoniso. The beginning of vipassanā is yoniso. The meaning of yoniso is suitability. It’s the word coming out from the reality and the knowing or right contemplation. If you want to realize Nibbāna, just doing the knowing of in accordance with the reality. (Just knowing the reality)
原題： The Importance of Right Attention
開示日期： 1959 年 1 月 14 日
英譯者按：禪師先念出自己編寫的四句法偈：
一切有為法（saṅkhāra）皆無常，是苦諦。
把無常執作「我、我所」，便生執取，成為苦集。
名色一切無常生滅的止息，是涅槃。
證知這項止息的是道智。
這四句以四聖諦概括修行。[1]
開始時，可先觀呼吸使心平靜。禪師許多親近弟子受訓時，曾先培養近行定（upacāra-samādhi）一段時間，再發展觀智；面向一般大眾開示時，則常建議先觀呼吸約二十至三十分鐘，實際仍依個人狀況調整。
觀呼吸時，六門中可能有另一有為法生起，例如一個念頭。念頭生起的剎那，先前知道呼吸的心已滅；後一觀察心轉向念頭時，念頭也已變化或滅去。
若觀呼吸的心沒有滅，另一心便不能生起，所以觀呼吸的心本身也是無常。念頭生起後，後一觀察心知道它已不在，便看見念頭的無常。這個如實注意的觀察，禪師稱為如理作意（yoniso-manasikāra）。
觀禪當下有五個能作道支共同工作：正見、正思惟、正精進、正念、正定。無論由無常、苦、無我或不淨哪一門穿透有為法，最終都須歸入對苦諦的如實知。舍利弗在《中部》MN 28〈大象跡喻經〉說，一切善法可攝入四聖諦，如同一切動物足跡可納入象跡；原英譯把它進一步概括為「一切有為法攝入苦諦」。[2]
禪師說，如理作意就是正確注意、正確觀察，在功能上與正見相應：把無常如實知為無常，把苦知為苦，把無我知為無我。「實相與所知相符，就是如理作意。」若如實知，當下有苦諦所緣與修道作用；若所知不符實相，無明、愛便有機會生起，集諦繼續造成苦。）[3]
若你確實辨識無常，智慧已在當下運作。禪師因此說你顯示三因者（tihetuka）的慧根，也正在認識苦諦；三因結生是具無貪、無瞋、無癡三善根的註釋分類，但一般人不能只憑一次經驗確定自己的結生類型。[4]
一切有為法無常，也是苦諦。具如理作意的人看見無常：把無常如實知為無常，把苦如實知為苦，把無我如實知為無我。
任何心生起時，不只貼上「心」的標籤，還要進一步知道它是生滅、受逼迫的苦諦法。開始先以念守住所緣；守候期間，心法或色法之一會變得明顯。只有原先守住所緣的心滅去，另一心才能生起，所以前一觀察心也是無常。再由新的觀察心跟隨剛才生起的心，便知道所生心已不在。
這不是「虛無施設」（abhāva-paññatti）：不是先想像一個不存在的東西，再對虛空下結論。觀禪是以確曾生起的有為法為基礎，知道它由存在轉為不再存在，也就是如實辨識壞滅。[5]
後一觀察心便是如理作意的心。要注意的過程，是「所生者已滅」。把無常知為無常，便是禪師所說的觀與見（jhānato passato）：反覆審察並如實知。在《相應部》的語言中，就是隨觀而知；修觀正是如理作意所引導的工作。
第一個守候心滅去，另一心才可能生起；若心流完全停止而無相應特殊定境，生命也不能維持。新的如理作意心再觀察新生之心，知道它從生起走到不再存在。
因此，如理作意能引生觀智：它如實看見無常，使不知的無明、貪求的愛，以及「這是我、這是我的」之邪見暫時退去。佛陀所以一再讚歎如理作意，是因它是正見與其他善法生起的重要近因；但如理作意本身與八聖道的正見，仍是可分辨的法。[3]
每次以五個能作道支辨識無常，就是在如理作意中，持續完成「應修習」（bhāvetabba）的工作。不必苦惱「我究竟要觀什麼？」佛陀依不同人的根性教授不同所緣；對你而言，凡當下清楚生起之法，都可如理觀察。
觀禪的起點是如理作意。有些經文把如理作意說成生起智慧與正見的關鍵條件；禪師說它「就是智」，是因觀照時五道支共同運作。無常、苦、無我三相中，無論穿透哪一相，最後都要遍知苦諦。
舍利弗的象跡譬喻指出，所有善法可攝入四聖諦；從觀禪所緣說，一切有為取蘊都須依苦諦遍知。因此，修行起初看見的就是苦諦，所觀的不是抽象理論，而是當下生滅的諦法。
禪師再誦四句偈：
看見無常，知道苦諦令人厭離、沒有可執取的實質，便得到諦智（sacca-ñāṇa）。禪師常依緬甸語拆解 "dukkha" 為「可厭、無實益」，這是教學性的語源聯想；巴利語的歷史詞源不能單純如此拆字。[6]一切有為法是無常，是苦諦。
把無常執作我、我所，便成苦集。
名色無常生滅的止息，是涅槃。
證知止息的智慧，是道智。
進一步知道苦具有逼迫義（pīḷanaṭṭha），並實際履行遍知苦的工作，稱為作用智（kicca-ñāṇa）。持續修行，最後直接證知苦的止息，完成已作智（kata-ñāṇa）。苦的止息是滅諦；證知止息的是道智。[7]
經典與註釋列有多種修行方法，最後都不能離開如理作意。有些條目是針對出家律儀與生活條件，在家人不必照搬其外在形式；但正見、正念、正知、戒定慧等核心仍共同適用。
對各位的觀禪，可把工作概括為兩項相接：第一，觀禪所緣生起；第二，如理作意隨後如實知道它。觀禪從如理作意開始。
"Yoniso" 有「從根源、如其緣起」之義，不只是一般所說的「合適」。當經驗的實相與智慧所知相符，就是正確觀察。若要證悟涅槃，便持續讓所知符合實際：生者如實知生，滅者如實知滅，不把我、我所加進去。
中文譯校說明
1. 「一切有為法皆是苦諦」在觀取蘊與輪迴經驗的語境中成立；若作嚴格阿毗達磨分類，道心、果心等出世間有為心法並非苦諦所攝的五取蘊。偈中的「一切無常止息」指對諸行生滅的超越，不是把宇宙所有有為法一次消滅。
2. 《中部》MN 28 的原譬喻是：一切善法攝入四聖諦，如同一切動物足跡攝入象跡；不是逐字說「一切有為法都裝進苦諦」。然而五取蘊確是苦諦，修觀亦以遍知苦為核心。
3. 如理作意是從根源、因緣與四聖諦方向正確注意；正見是如實理解的慧。兩者密切相依，如理作意可成為正見之緣，但不宜在所有經論脈絡中視為完全同一心所。
4. 依註釋阿毗達磨，三因結生者具今生證禪那、道果的潛能；看見一次無常並不足以自行證明結生類型，也不保證必定證果。
5. "abhāva-paññatti" 是依不存在而施設的概念，如「無某物」。觀智不是把一個恆常實體看成虛無，而是先有緣生法，後一智慧如實知道它已壞滅。
6. 把 "dukkha" 拆成 "du"（可厭）與 "kha"（無用）是緬甸佛教常見的教學解說，不是語言學界一致接受的巴利歷史詞源。
7. 三轉十二行相的通行說明是：對每一聖諦有諦智、作用智、已作智；不只是對苦諦的三個觀智階段。禪師在此把它轉化為從知苦、遍知苦到證滅的實修進程。
[06] The Important Of Right Attention
14th January 1959
[Sayadaw started his talk with the 4-dhamma verses composed by him. (1) Any conditioned phenomenon (saṅkhāra) is impermanent and truth of dukkha. (2) Taking impermanence as me and mine become attachment, the cause of dukkha(samudaya). (3) All the impermenence of mind-body cease is Nibbāna. (4) Knowing the ending is Path Knowledge. These 4-verses are about the Four Noble Truths and also describe the practice.
In the beginning of the practice by watching the breath and calming the mind down. Most of his many closed disciples under his training had to develop up to upacāra sammādhi (acess or neighborhood concentration) for sometime. And then develop insight. But in most of his talks for general public, he asked them to do it for about 20 or 30 minutes. It was depended on people’s situations. For vipassanā by watching the breath and a saṅkhāra dhamma arises from the 6-sense doors, e.g a thought, as soon as a thought arises, knowing the breath disappears. By observing the thought it’s ceased already.
In this process without the disappearance of watching the breath, thoutht can’t arise. So the observing mind is also anicca. After the thought arises by observing it and also ceases. So the observing mind is seeing impermanence of the thought. The observing mind is yonisomanasikara – right attention. At that moment it has 5-factors; i.e sammādhi – right view, sammāsankappa – right thought, sammāsati – right mindfulness, sammāvayamo – right effort and sammāsamādiṭṭhi – right concentration. By seeing anicca (impermanence), dukkha (suffering), anatta (not-self), asubha (loathsome), anyone of the characteristics, then the yogi penetrates the dhamma. All of them are dukkha. Sāriputta gave a simile of the foot print of the elephant. (see the Mahā-hatthipadopama Sutta – the Great Elephant Foot Print Discourse, Sutta No.28, Majjhima Nikāya). Any foot print of an animal will fall into the foot print of the elephant. (i.e similar to dukkha)
According to Sayadaw, yonisomanasikara is right attention or right contemplation, equal to sammādiṭṭhi. Know anicca as anicca, dukkha as dukkha and anatta as anatta. In Sayadaw’s own words ~ “If the reality and the knowing are equal, it’s yonisomanasikara. Then the Truth of Dukkha (Dukkha Sacca) and the Truth of the Path (Magga Sacca) arise. If not equal to the reality, then ignorance (avijjā ) and craving (tanhā) arise –Samudaya Sacca or Dukkha Sacca and Samudaya Sacca arise.” ]
If you discern impermanence you are a 3-rooted person(tihetuka) and also know the truth of dukkha( Dukkha Sacca) (Tihetuka – a person was born with 3-wholesome roots, i.e non-greed, non-hatred and non-delusion.). Because, any conditioned phenomenon is impermanent and the truth of dukkha (He recited the first verse as mentioned in the beginning.). A person with yoniso (right attention) is seeing anicca. (Some Pali words became Burmese words but using in short form, such as yoniso=yonisomanasikara). Having yoniso means knowing impermanence as impermanence, dukkha as dukkha and anatta as anatta, whatever mind arises not noting as mind but as dukkha arises. At first watching with mindfulness(sati). During the watching, the mind or material phenomenon, one of them will arise. Only the watching mind not exist that another mind can arise. Therefore, the watching mind is impermanent. Again with the watching mind to contemplate the arising mind and then the arising mind is not there anymore. This is not a nothingness concept (abhava paññatti). By contemplating the existence to non-existence is vipassanā. The watching mind is the right attention mind (yonisomanasikara). Paying attention to the process of from existence to non-existence. Knowing the impermanence as impermanence. It is becoming jhānato – passto (contemplation and knowing). In the Samyuttanikāya, it explained as a contemplation and knowing person. Doing vipassanā is the task of right attention.
The first watching mind ceases and then another mind can arise. If no mind arises one will die. And then again the watching yoniso mind contemplates the new arising mind. This time knowing the arising mind of its existence to non-existence. Therefore, right attention is vipassanā. Because knowing anicca as anicca – seeing impermanence. Ignorance (not knowing), craving (greed), this me/this mine (wrong views) are dying away. Therefore, the Buddha said that yoniso is right view (Sammādiṭṭhi). So, right attention is right view. Every time discerns anicca with the 5-path factors, then you are in right attention. It becomes developing the contemplation (bhave tabba). Don’t be in the situation of what I have to contemplate. Even the Buddha taught differently according to different people. Watching whatever arising is becoming yoniso. The beginning of vipassanā is right attention. In some places what the Buddha taught on yoniso was knowledge because the 5-path factors come in together. On the 3-universal characteristics of phenomena whichever one you discern, in the end, it’s the Noble Truth of Dukkha (Dukkha Sacca). In the Sariputta’s teaching of Hatthipadopama Sutta, all the foot prints of other animals go inside the elephant’s foot print. In the same way all conditioned dhammas go inside the Noble Truth of Dukkha. Therefore, in the beginning of practice, we see the truth of dukkha. So we are contemplating the truth.
(Sayadaw recited the 4-verses of the Four Noble Truth composed by him.)
(1)Any conditioned phenomenon is anicca and the truth of dukkha.
(2)Take impermanence as me and mine become the cause of dukkha(samudaya).
(3)All the impermanence of mine/body cease is Nibbāna.
(4)Knowing the ending is Path Knowledge.
By seeing impermanence, knowing the truth of dukkha as disgusting and useless, then getting the knowledge of the truth(Sacca Nyan). [Usually Sayadaw translated dukkha as duk=disgusting, kha=useless, dukkha=disgusting & useless] By knowing the nature of oppressive(pilanatho), then getting the knowledge of functioning (Kicca Nyan). Continue to practice and seeing the ending of dukkha, then getting the Kata Nyan. The ending of dukkha is Nibbāna (Nirodha Sacca). The knowledge of knowing the ending is the Path Knowledge(Magga Nyan).
In the Suttas and commentaries there were including many ways for practice. In the end with the inclusion of yoniso is enough. Some were only for the bhikkhus. No need for the lay people to follow. In vipassanā for you all is catching the (1) with (2). (1) is the arising of the object of vipassanā, and (2) is yoniso. The beginning of vipassanā is yoniso. The meaning of yoniso is suitability. It’s the word coming out from the reality and the knowing or right contemplation. If you want to realize Nibbāna, just doing the knowing of in accordance with the reality. (Just knowing the reality)
閻摩迦比丘 - Bhikkhu Yamaka
閻摩迦比丘
原題： Bhikkhu Yamaka
開示日期： 1959 年 2 月 16 日至 23 日，共七講
所依經典：《相應部》SN 22.85〈閻摩迦經〉
第一講
(英譯者按：本系列依《相應部》閻摩迦比丘的故事開示。閻摩迦生起惡見：「漏盡比丘身壞命終後斷滅、消失，死後不存在。」其他比丘無法使他放棄，便請舍利弗尊者教導他。[1]
閻摩迦聽佛陀談過去生時把它理解為常見，又把阿羅漢死後理解為斷見。更精確地說，《相應部》SN 22.85 只明載他對阿羅漢死後持斷滅見；其錯誤根源，是先預設五蘊中或五蘊外有一個「人」，再問這個人死後是否存在。)
禪師強調，最好親證涅槃；修行次第則應先由預流道根除邪見，再由更高聖道逐步斷除欲貪、瞋與其他煩惱。舍利弗先以問答破除閻摩迦的斷見，使他建立正見；經文最後說他聞法後心不執取而從諸漏解脫，表示不只證預流，而是證得阿羅漢果。[2]
舍利弗後來教他把五蘊觀作殺手（vadhaka）。藉由五蘊緣起，可以排除斷滅見：十二支顯示無明緣行、行緣識，乃至生緣老死；其中只有因果相續，有為法依緣生、有為法依緣滅，找不到一個固定眾生。
阿羅漢身壞命終，只是最後這組有為蘊止息；能造成未來五蘊的無明、愛、取、有早已斷除，因此不再有後有。苦的完全止息，稱為涅槃安樂。這不是「某個阿羅漢被消滅」，也不是一個自我從苦地移到樂地。[3]
禪師說，正確理解這項因果法，能關閉無間地獄之門，因為決定性的邪見被排除。英譯接著提到三種決定邪見（niyata-micchā-diṭṭhi）：無作用見（akiriya-diṭṭhi）、無因見（ahetuka-diṭṭhi）、虛無見或無果見（natthika-diṭṭhi）。《長部》DN 2〈沙門果經〉記載富蘭那迦葉、末伽梨瞿舍羅、阿耆多翅舍欽婆羅等師分別宣說與這些邪見相應的學說。[4]
英譯還轉述一種註釋宇宙論：執決定邪見而墮地獄者，所在世界毀滅時，會轉生另一世界的地獄繼續受苦。這不是《相應部》SN 22.85 的內容，也不影響本講核心：錯誤否定業果、因緣與道德作用，會使不善行失去內在約束。[5]
「一切行無常，一切行是苦。」有為苦止息，無為涅槃便由聖智現證；不是有為法變成無為法，也不是涅槃在有為法滅後才被創造。
若阿羅漢死後只是落入虛無，誰會嚮往解脫？正因苦的徹底止息是無上的安穩，聖者才以它為所證。禪師甚至說，斷滅見比五無間業更可怕；這是強調邪見能引導長期惡行，不表示任何一次錯誤想法的業力必定超過五無間業。[6]
有兩種損失：不知道法而失去機會，以及已聽聞破邪見之法卻不實修。從責任上說，後者更加可惜；許多佛教徒聽懂教理，生活與修行卻沒有改變，正落在這一類。
（禪師指著緣起圖說：）只有有為法生起，有為法滅去，沒有一個人或眾生。如此理解，斷見便失去根據。不是「一個阿羅漢出生又死亡」，而是苦蘊依緣生起；因盡時，整團苦止息。
苦止息便是安樂。由有為苦的範圍出離，證知無為之樂；只要正確理解到這一層，便不再因斷滅見否定解脫。
第二講
（英譯者按：從未親自觀察五蘊無常及其止息的人，很難徹底拔除錯見。人、天、梵天的投生都只是暫時；若邪見與不善業未斷，仍有墮入苦趣的危險。
禪師強調，自己不是任意發明說法，而是依佛陀經教以簡單緬甸語解說；若自創違背正法的教義，就成為非法。英譯以迦葉佛時代的迦毘羅比丘為警戒，故事見《法句經註》〈迦毘羅魚事〉。[7]
閻摩迦之所以生起斷滅見，是因不能分辨世俗諦（sammuti-sacca）與勝義諦（paramattha-sacca）。）
煩惱不能毫無次第地隨便處理。要成為預流者，首先必須斷除有身見等見惑；要證更高道果，還須進一步斷除欲貪、瞋與更細的愛。
禪師以多種譬喻指出「阿羅漢死後成為虛無」的錯誤。苦的黑暗止息，安穩的光明顯現；不能因為找不到一個繼續存在的「人」，便否定苦滅。
例如手上長瘡，苦受逼迫；傷口治癒後，沒有瘡本身就是安樂。經典把五取蘊觀作病、瘡（rogato）等；「病」不只指臨床疾病，也指有始有終、不斷變化、受逼迫的性質。有五取蘊，就有這種根本不穩定；病因盡除，無病便是安穩。[8]
禪師說：「我不是盲目講這些；佛陀的巴利經已有依據，我只是用簡單緬甸語解說。否則便成為非法。」
人身短暫，如把石頭拋向空中：短時間向上，力量耗盡後又墜下。得到人身或善趣，只是過去善業暫時成熟；若未建立不退正見，不能因此保證未來安全。
閻摩迦因執著一個人、眾生，才不能欣賞涅槃。問題在於混淆世俗稱呼與勝義身心：世俗上可以說「阿羅漢般涅槃」，勝義觀察則只有五蘊及其因緣止息，沒有一個實體被毀滅。
第三講
（英譯者按：禪師說，世俗諦適用於布施、持戒、止禪與日常倫理，卻不足以單獨生起觀智、證涅槃。若否定世俗關係，說沒有父母等，反而可能造重業；世俗言說在其範圍內真實，不是謊話。但要發展解脫慧，還須穿透勝義名色。
眾生心中帶有三類「後有種子」：邪見如地獄種子，貪如餓鬼種子，癡如畜生種子。這是勸誡性的配對，不是說每一個貪心必定直接造成餓鬼投生。[9]
禪師談業與再生時使用 kamma-samaṅgī，英譯解作「愛是業的儲藏庫」：愛與邪見作為集因，保存、支持輪迴中所造業力逐一成熟。較精確地說，業依各自條件成熟，愛、取、有則促成結生，不宜把愛想成存放業力的實體容器。[10]
如石頭被向上拋，推力尚存便向上，力量盡後便下墜；眾生善業成熟時生於善趣，福報耗損後仍可能墮落，所以斷邪見極重要。）
舍利弗聽說閻摩迦的惡見，便前去問他：
「色是常還是無常？」
「無常，尊者。」
「無常者是樂還是苦？」
「是苦，尊者。」
「既然無常、苦、變易，你適合把色看作『這是我的』（愛）、『這是我』（慢）、『這是我的自我』（見）嗎？」
「不適合，尊者。」
「既不能執取為我、我所，色是自我還是無我？」
「無我，尊者。」
舍利弗以同樣方式逐一問受、想、行、識。閻摩迦在回答時，不只是作概念推論，也隨觀自己的五蘊。[11]
舍利弗接著問：「你把如來認作色嗎？認作受、想、行、識嗎？認為如來在五蘊中、五蘊在如來中，或如來在五蘊之外嗎？」閻摩迦逐一回答不能如此認定。[11]
「既然即使現生也不能真實地認定如來，你還適合宣稱：漏盡比丘身壞命終後斷滅、消失，死後不存在嗎？」
閻摩迦回答：「尊者，我先前因無知而持有惡見；聽了您的教導，惡見已捨，法也已通達。」
若有人問如來死後如何，閻摩迦現在會回答：色、受、想、行、識皆無常；無常者是苦；已滅、已止息的是苦。經文的重點不是建立一個死後的常住者，而是止息「唯有苦生、唯有苦滅」的緣生過程。[12]
世俗諦使溝通與倫理成立，卻不是直接穿透涅槃的觀察層次；勝義分析能成為解脫觀慧的基礎。愛作為集諦，支持業與後有，所以佛陀教導：欲終結苦，須斷集。舍利弗以勝義五蘊問答破除閻摩迦的我見，並非否定世俗上有一位名為閻摩迦的比丘。
第四講
（英譯者按：佛陀使用世俗言說，有下列作用：
建立慚與愧（hiri、ottappa），防止惡行；二者稱為世間守護法（lokapāla-dhamma）。
教導業與果報，建立業果正見。
說明布施及施者利益。
說明五無間業。
修慈（mettā-bhāvanā），以「眾生」為所緣祝願安樂。
敘述宿命智所見的過去生。
分辨受施者，例如供養聖者與凡夫的果報差別。
維持一般世間約定與溝通。
世俗諦與勝義諦都重要。不懂世俗倫理，可能造作墮惡趣之業；不懂勝義名色與無我，則不能由觀智證悟涅槃。[13]
本講並依心隨觀指導實修。禪師把維持生命的心流分為有分心（bhavaṅga-citta）與心路心（vīthi-citta），以簡單語言稱為「主人心」與「客人心」。有分心在主動認知心路之間生起；心路心依所緣與根門而生。
英譯又把有分心稱為不活動心、潛意識，說它不能成為觀察所緣；這只是便於理解的近似比喻。有分並不等同現代心理學的潛意識，也不是一個永遠存在的主人心。觀察心本身也是依緣生起的心路心。[14]
六類根門所生心路，依眼、耳、鼻、舌、身、意與相應所緣而起。禪師又把客人心分作兩類：延續輪迴的有為客心，以及佛陀教法所培養的五個觀禪道支之心。）
第五講
想成為預流者，須斷有身見等邪見；更高道智則進一步斷愛。現在以觀心來處理邪見。
舍利弗以五蘊教導閻摩迦；禪師則把同一原則轉為心隨觀，並引用「反覆審察此身」之偈：跟隨心的生起與壞滅，直到觀智成熟、心轉向諸行止息的涅槃。這首偈顯示通往涅槃的實修道路。[15]
邪見可執著五蘊中的任何一蘊，尤其容易執心為靈魂。禪師用「客心、主心」說明：依特定所緣生起的認知心是客心；在兩段心路之間維持心流的是有分心，稱作主心。每一心都依緣生滅，沒有一顆常住心。[14]
例如「想吃東西」的心生起又滅去；另一心路生起以前，依論教分析可有有分心介入。要知道它們都是心路心與有分心的剎那相續，而非同一心從出生不變地延續到死亡。
有分心自結生心之後，在沒有主動心路時相續生起，直到死心；心路中的思則可能造作支持未來有的業。這套分析屬上座部阿毗達磨與註釋系統，《相應部》SN 22.85 本身只用五蘊問答，沒有談有分心。[14]
第六講
（英譯者按：五蘊是「有身」（sakkāya），是依緣實際生起的法；把五蘊執作我或我所，才成為不實的有身見。把蘊當作親友，便加深愛取、導向苦；把蘊觀作外來者（parato）或殺手（vadhakato），則能生厭離、走向涅槃。
禪師逐蘊說明五蘊如何像殺手：有人因四大失調而死，有人被感受折磨而死，其他蘊也不斷逼迫、欺騙。實修時，應把五蘊觀作陌生者或殺手。）
五蘊就是此處所說的有身，依緣生起而可被如實知。若把有身視為親友，認作我、我所，便成有身見，使愛取與業有相續；若看清蘊會逼迫、背叛一切執取，便能生起厭離，走向預流及更高解脫。
同一組五蘊，既可能成為墮苦趣的依處，也可成為觀智與證涅槃的所緣，差別在於邪見還是正見。過熱等火界失衡能致命，苦受能逼迫心身；五蘊沒有任何一蘊可永久保護我們。
從預流道到更高道，所觀仍是五蘊無常，但著重點可以不同。為斷有身見，觀「這不是我的、這不是我、這不是我的自我」；為發展更深厭離，觀五蘊如病、如殺手，不值得貪著。[16]
第七講
就解脫方向而言，關鍵只有邪見與正見：隨邪見與相應業走向苦趣，依正見與聖道證悟涅槃。因五蘊無常，所以應觀：「這不是我的、這不是我、這不是我的自我。」如此，邪見逐漸失去依據。
若精勤修行仍未清楚辨識，禪師說可能是二因結生者；今生持續聞法修行，善根會成為未來三因結生與證悟的助緣。一般人無法由禪修困難自行判定結生類型，因此最穩妥的態度仍是繼續正確修習，而非給自己貼上「二因者」標籤。[17]
多聽諦法，持續實修，今生不會白費，未來也會成熟相應果。真正辨識無常時，愛、慢、見在該觀照心路中暫不現行；只有相應聖道才按次第永久斷除它們。[18]
當實相與所知相符，五個觀禪道支——正見、正思惟、正精進、正念、正定——共同運作。見無常後，觀「非我、非我所、非我的自我」，是趨向預流的觀法；進一步觀五蘊如殺手，則促成更深的厭離離貪。
阿羅漢的苦因已盡，對五蘊重擔不再留戀，壽命終結時安然放下；這正與凡夫把五蘊認作唯一依靠、竭力抓住相反。
中文譯校說明
1. 《相應部》SN 22.85 所載閻摩迦惡見是：「漏盡比丘身壞命終後斷滅、消失，死後不存在。」經文沒有說他因佛陀談前世而先落常見。
2. 經末明說閻摩迦「不執取而心從諸漏解脫」，通行理解是證阿羅漢；英譯把舍利弗問答的第一階段說成證預流，再把後段說成斷愛，是禪師依修道次第所作的教學重構。
3. 阿羅漢般涅槃不是「阿羅漢這個人被消滅」，也不能建立一個從苦轉移到樂的主體。只能說苦的五取蘊因盡而不再生起，涅槃為苦的止息。
4. 三種決定邪見的名稱與精確配法，在不同論書解說略有差異；核心是拒絕業的作用、因果與布施善惡果報。DN 2 分別記錄六師主張，不能把三種邪見全歸給每一位外道師。
5. 世界毀壞時地獄眾生移往他世界地獄，屬後期佛教宇宙論說明，非《相應部》SN 22.85 經文。
6. 五無間業有明確極重果報；說斷見「更可怕」是指邪見可長期支持多種惡業，不能拿來對單一心念作固定業力排名。
7. 迦毘羅魚故事屬《法句經註》，不是《法句經》偈文本身；用來警告出家人不可因學問與傲慢誹謗正法。
8. 經論把五蘊觀為病、癰、箭、禍、他者等，是促成厭離的觀法；沒有臨床疾病的人，五取蘊仍有無常、逼迫與不可控制的「病性」。
9. 邪見、貪、癡與地獄、餓鬼、畜生的配對是警策譬喻；實際投生依多種業緣及臨終心路，不是一心一果的機械對照。
10. 愛不是存放業力的物質倉庫；緣起中愛緣取、取緣有，愛取支持業有與後有，因此可譬喻為使既造業得以延續輪迴的條件。
11. 《相應部》SN 22.85 的實際問答不只「五蘊無常、苦、無我」，還問如來是否可在色等五蘊、五蘊之外或五蘊關係中被真實認定；正文已補入這個破斷見的關鍵部分。
12. 經文原答是：「色無常；無常者是苦；苦者已滅、已止。」其目的不是宣稱有一個實體的「樂」取代苦，而是防止以人我概念描述般涅槃。
13. 二諦都是各自範圍內有效的說明，不能說世俗諦必然生邪見。佛陀以世俗語言教導父母、業果、慈悲與戒行；邪見來自把方便施設執為勝義常我。
14. 有分心、心路心的分析不見於 SN 22.85，屬後期上座部阿毗達磨註釋。有分不是不變主人，也不能與現代「潛意識」完全等同；每一有分心仍剎那生滅。
15. "Kāyaṃ imaṃ sammasatha..." 偈的來源在英譯中標為《彌蘭王問經》"Kammakāraṅgapañha"；其 kāya 可依語境指此身或身心聚合，並非 SN 22.85 原偈。
16. 《相應部》SN 22.85 結尾舍利弗本身就以殺手譬喻五蘊：把一個假裝忠誠、實欲殺人的敵人誤認朋友。觀蘊如殺手不是憎恨身心或傷害自己，而是看清它不能成為安全自我。
17. 二因、三因結生是註釋阿毗達磨分類。修行暫無進展可能有許多原因，不能據此診斷自己是二因者。
18. 預流道斷見與疑，阿羅漢道才盡斷愛、慢等。觀智現前時三者可以暫伏，但「見一次無常，愛慢見便永久全滅」並不準確。
[07] Bhikkhu Yamaka
16th Feb. to 23rd Feb. 1959
T1 [It was from Saṃyutta-Nikkāya . Yamaka listened to the teaching of the Buddha who mentioned his past lives. Yamaka took it as sassatadiṭṭhi- permanent view. And then after the arahant died as uccheda diṭṭhi- annihilation. (Ven. Yamaka took the unenlightened being died as sassata and the arahant as uccheda view.) Sayadaw said it’s important to know Nibbāna by direct experience. In practice it’s important to start systematically from sotāpan to arahant, i.e to destroy wrong views and later destroy tanhā. First Sāriputta dispelled Yamaka’s wrong view of annihilationism – uccheda diṭṭhi. By questioning him and Yamaka entered the stream. After that helping him destroy tanhā. Contemplating the 5-khandhas as murderer(vadako). All these were happening during the instructions. How to dispel uccheda diṭṭhi? By the D.A. of the khandhas- khandha paticcasumupāda. Sayadaw mentioned the 12-links, avijjā paccaya saṅkhāra ->viññānam ->…etc. Only causes and effects process, saṅkhāra dhamma arises and saṅkhāra dhamma ceases. No being in it but only saṅkhāra dhamma. Saṅkhāra is dukkha. Arahant dies is only saṅkhāra dies or ceases or ends, and when dukkha ends and sukha exist. Sayadaw said that this intellectual knowledge closed the door of avici hell, because the fixed wrong views die away. (The 3-niyata miccha diṭṭhi- fixed wrong views are non-action=akiriya diṭṭhi, non-cause=ahetuka diṭṭhi and non-result=natthika diṭṭhi. In the Sāmmaññaphala Sutta of Digha Nakāya , sutta No.2, The fruits of the Contemplative Life, Purana Kassapa, Makkhali Gosala and Ajita Kesakambalin were teaching these views or doctrines to people)
It seems that there are many universes in space. The Buddha said a hell being who has niyata micchadiṭṭhi suffers in hell (When the time comes for its destruction has to be moved on or born again in the hell of another universe and continues to suffer). Sabbe saṅkhāra anicca-ti=All conditioned phenomena are impermanent, sabbe saṅkhāra dukkha-ti=All conditioned phenomena are dukkha, when conditioned (sankhata) ends and unconditioned (asankhata) arises, which is Nibbāna. Sankhata dukkha ends and asankhata sukha arises.]
If an arahant dies and becomes nothingness, then who will want it. If happiness is existing and people will want it. Uccheda diṭṭhi is more fearful than the 5-heavy kammas (pancanandriya kamma). There are 2-kinds of loss. The loss of knowing and unknowing. After knowing the dhamma of dispelling wrong views and not practicing it is a loss. The loss of unknowing is never heard about these kind of teaching. The loss of knowing without practice is more than the other. (The greatest loss, most Buddhists are in this group.)
(Sayadaw pointed to the chart of Dependent Arising and said) It’s only saṅkhāra arises and saṅkhāra ceases. There is no person and living being. If you know like this, uccheda diṭṭhi falls away. Only the process of saṅkhāra arises and ceases. No arahant born and died. Only the assemblage of dukkha ceased. If dukkha ends, sukha must appear. Change into sukha. If you know this much will not fall into hell. Dukkha ending that Nibbāna is called sukha. If sankhata dukkha ends, asankhata sukha must appear.
T2 [Anyone who never experienced khandha anicca and their ending couldn’t destroy wrong views. All living beings were born in the human, deva and Brahma realms are only temporary. But their permanent homes are planes of misery(apaya-bhūmis). In this talk, Sayadaw mentioned straight forwardly that whatever he said were not his own ideas but based on what the Buddha had said in the Suttas.If it’s his own ideas, then it would become Adhamma or not the Dhamma of the Buddha. And then would fall into hell. (e.g liked the Bhikkhu Kapila of the Buddha Kassapa’s Dispensation, see the Dhammapada. All Buddhists should take this point seriously.) Why Yamaka had wrong views? Because he did not understand between conventional and ultimate realities (Samuti Sacca and Paramattha Sacca).]
You can’t kill the kilesas randomly. Must do it in systematically. To become a stream enterer (sotāpanna), first kill wrong views. For the realization of the higher path knowledges have to kill tanhā(craving). (Sayadaw gave some examples to describe the mistaken idea of Yamaka’s wrong views as after the arahant dies become nothingness.) The darkness of dukkha disappears and the light of sukha appears. Something has to be existed. Darkness disappears and light appears. If light disappears and then darkness must appear. This is natural phenomena. (Sayadaw gave another example.) When you have a sore on your hand and suffer from unpleasant feeling. After cured the sore and the pleasant feeling comes in. In some of the suttas, the Buddha said that the khandha was a sore or ulcer (rogato). If you have khandha you have sore. After it was cured and disappeared. Without it is sukha. If you appreciate without the sores and you will appreciate Nibbāna. I am not talking about these things blindly. There were Pali Suttas by the Buddha and I refer to them only in simple Burmese language. If, it’s not and then it becomes Adhamma (not the teaching of the Buddha). Rogato – it doesn’t mean the unpleasant feeling of the diseases only, it means it has the changing nature of the beginning and the end.
(Sayadaw gave an example of our human life as throwing a stone up in the air.) We are now in this human life for a short period of time, like throwing a stone up in the air. After that moment will fall down again into the under worlds (The 4-unpleasantness of existences). Yamaka had wrong view because of the attachment to a person or a being. So he didn’t appreciate Nibbāna. This is depending on not understanding of between the conventional dhamma and ultimate dhamma.
T3 [Conventional truth is true only for dāna, sīla and samatha practices, but not for wisdom and Nibbāna. Reject conventional truth can create the heavy kamma, such as no father & mother etc. It’s true only for not telling lie. But by it alone can’t realize Nibbāna. By understanding ultimate truth can develop wisdom. Every being in the heart has the 3-seeds of existence, i.e wrong view, greed and delusion. Wrong view is hell seed, greed (lobha) is peta seed (hungry ghost) and delusion is animal seed. Sayadaw talked about kamma and rebirth. He used a word kamma-samangi which means craving is the storage of actions. Craving and wrong view or the origin (cause) of suffering (samudaya) kept all the kammic energy which beings were created in the round of existence, and then releasing them one by one. He gave an example of a stone which is thrown upwardly and goes upwards as long as the force is lasting. And then it stops and falls back downwardly. So, wrong view is like this. Being were born in the wholesome realms until their good kammas are lasting. After that, most of them take rebirths in the planes of misery (apaya bhūmi). Therefore destroying diṭṭhi is very important.]
After Sāriputta heard about Yamaka’s wrong view, he went to see him and questioned him as follow: “Is form permanent or impermanent ?” “It’s impermanent, Ven. Sir.” “Impermanence is sukha or dukkha?” “It’s dukkha, Ven. Sir.” “It’s dukkha, can you take the form as my form (craving), I am form (conceit) and the form is I (wrong view)?” “No, Ven. Sir.” “If you can’t take the form as I, I am and mine, then it’s self(atta) or not-self(anatta)?” “Not-self, Ven. Sir.” Sāriputta continued to question him on the other 4-khandhas in the same way. At the same time Yamaka observed his khandhas and entering the stream.
After entering the stream, Sāriputta questioned him again. “Now, do you take the 5-khandhas as an arahant?” “Ven. Sir, before without a teacher I had wrong view. Now, because of you, I have right view. I will not take the khandhas or other things as an arahant.” And then Sāriputta asked him again, “Now, if someone asks you what happen to an arahant after he passed away?” “Ven. Sir, I will answer that only dukkha arises and dukkha ceases.”
Conventional truth is the truth not arriving to Nibbāna. Ultimate truth is the truth arriving to Nibbāna. Tanhā samudaya is the storage of kammas. Therefore, the Buddha said that wanting to end dukkha had to abandon samuyada. Because of conventional truth that develop wrong view. Therefore for dispelling diṭṭhi by using ultimate truth for questioning.
T4 [The Buddha taught conventional truth for the following reasons:
1. For shame and fear (hiri and ottapa) to do bad deeds. These 2 wholesome dhammas are protecting the human world (lokapala dhamma).
2. For the kamma and result or right view on kamma.
3. For the benefit of dāna (for the donor).
4. For the 5-heavy kammas.
5. For the metta bhavana (practising of loving-kindness).
6. For the knowledge of past lives.
7. For the dāna receiver (e-g offering something to a noble person is better than an ordinary person).
8. For the sake of worldly conventions.
Conventional truth and ultimate truth are important. Without understanding samuti sacca can be fallen into unpleasant destination. Not knowing paramattha sacca can’t realize Nibbāna. In this talk Sayadaw gave an instruction on vipassanā practice based on contemplation of the mind. We are alive with 2-kinds of mind; i-e bhavanga citta (life continuum) and vitthi citta (consciousness belonging to cognitive process). May be can be translated as non-active and active minds. He used a very simple everyday language as host mind (bhavanga citta) and guest mind (vitthi citta). Guest mind can only arise by the conditioning of sense-objects and sense-doors (aroms and dvara). Host mind exist all the time without the active mind. Non-active mind is sub-conscious mind and can’t contemplate, so not include in vipassanā. The contemplative mind also guest mind. The other guest minds are only 6-types; i-e from the eye, ear, nose, tongue, body and mind (mano) contact with the respective sense objects, such as sight, sound, smell .. etc. Sayadaw said there are also 2 guest minds; i.e samsāric guest mind( saṅkhāra) and the guest mind of the Buddha (the 5-path factors=pancaganga magga)]
T5 Wanting to become a sotāpanna has to kill diṭṭhi. For the higher path knowledges to kill tanhā. For killing diṭṭhi contemplate the mind. (Sāriputta taught Yamaka using the 5-khandhas. Sayadaw using the contemplation of mind for practical instruction with Sāriputta’s gatha of kayamimam) Following the arising and passing away of the mind process until to their ending. At the ending of all impermanence will realize Nibbāna. This is the gatha (verse) showing the way to Nibbāna. Wrong views attach to all the 5-khandhas but especially on the mind. There are 2 types of mind; guest and host minds. Mind arising by causes is guest mind. The mind always exist is host mind. Every living being alive with a mind, without a mind is dead. Host mind (bhavanga) arises between the 2 guest minds. Without their arising is death. As an example, you want to eat something arise. It’s arising and passing away. Before another mind arises bhavanga citta has to arise. Knowing them as vitthi citta and bhavanga citta (Between the 2 vitthi cittas, bhavanga citta has to arise. These are life continuum minds and they start arising from birth consciousness to until the death consciousness. Vitthi cittas are creating new kammas for the future becoming.)
T6 [The 5-khandhas are sakkāya which means it really exists. If take the khandhas as me or mine become wrong view and not really exists. Take the khandhas as me or mine as a friend lead to painful rebirths. Take the khandhas as enemies lead to Nibbāna. Sayadaw gave the examples of how the 5-khandhas are murderers. Some die because of the 4-elements, other by feeling (vedāna) …etc. In contemplation see the khandhas as stranger (parato) or murderer (vadakato).]
The 5-khandhas are sakkāya. Really exist. Take the sakkāya and viewing them as friends become sakkāya diṭṭhi and fall into painful rebirths. If you know sakkāya as enemies will become a sotāpanna. Therefore, with the sakkāya can fall into unpleasant rebirths or realize Nibbāna. (Sayadaw using each khandha to show that the 5-khandhas are murderer; e-g people die with over heat, tejo rūpa kill people.) In practice for becoming a sotāpanna and higher knowledges, the 5-khandhas only show impermanence. But the ways of contemplation are not the same. For sotāpanna contemplates as this is not mine, not I am and not-myself. For higher knowledges contemplate as murderers.
T7 There are only 2 dhammas; wrong view and right view. With wrong view go to unpleasant destinations, and right view realize Nibbāna. Seeing the khandhas as, this is not mine, not I am, not myself because it’s impermanent nature. So wrong view is falling away. However, if you are practicing hard and not seeing it, then you are 2-rooted person (a person born with non-greed, non-hatred and delusion roots, only has 2-wholesome roots). Then next life will become 3-rooted person. But however need to continue the practices and listening a lot of dhamma talks (here the talks Sayadaw referred to are sacca dhamma), then next life will have the results. If you discern impermanence, tanhā, māna and diṭṭhi will fall away. The reality and knowing are becoming the same (i-e seeing the reality of nature). You have the 5-path factors (right sati-viriya-samādhi…right view-thought). After seeing impermanence contemplate as this is not mine, not I am, not myself. This is the contemplation for sotāpanna. For the higher levels, after discerning anicca contemplate as murderer. After their dukkha were ended, arahants wanted to put down their burdened khandhas. This is the opposite of common people.
原題： Bhikkhu Yamaka
開示日期： 1959 年 2 月 16 日至 23 日，共七講
所依經典：《相應部》SN 22.85〈閻摩迦經〉
第一講
(英譯者按：本系列依《相應部》閻摩迦比丘的故事開示。閻摩迦生起惡見：「漏盡比丘身壞命終後斷滅、消失，死後不存在。」其他比丘無法使他放棄，便請舍利弗尊者教導他。[1]
閻摩迦聽佛陀談過去生時把它理解為常見，又把阿羅漢死後理解為斷見。更精確地說，《相應部》SN 22.85 只明載他對阿羅漢死後持斷滅見；其錯誤根源，是先預設五蘊中或五蘊外有一個「人」，再問這個人死後是否存在。)
禪師強調，最好親證涅槃；修行次第則應先由預流道根除邪見，再由更高聖道逐步斷除欲貪、瞋與其他煩惱。舍利弗先以問答破除閻摩迦的斷見，使他建立正見；經文最後說他聞法後心不執取而從諸漏解脫，表示不只證預流，而是證得阿羅漢果。[2]
舍利弗後來教他把五蘊觀作殺手（vadhaka）。藉由五蘊緣起，可以排除斷滅見：十二支顯示無明緣行、行緣識，乃至生緣老死；其中只有因果相續，有為法依緣生、有為法依緣滅，找不到一個固定眾生。
阿羅漢身壞命終，只是最後這組有為蘊止息；能造成未來五蘊的無明、愛、取、有早已斷除，因此不再有後有。苦的完全止息，稱為涅槃安樂。這不是「某個阿羅漢被消滅」，也不是一個自我從苦地移到樂地。[3]
禪師說，正確理解這項因果法，能關閉無間地獄之門，因為決定性的邪見被排除。英譯接著提到三種決定邪見（niyata-micchā-diṭṭhi）：無作用見（akiriya-diṭṭhi）、無因見（ahetuka-diṭṭhi）、虛無見或無果見（natthika-diṭṭhi）。《長部》DN 2〈沙門果經〉記載富蘭那迦葉、末伽梨瞿舍羅、阿耆多翅舍欽婆羅等師分別宣說與這些邪見相應的學說。[4]
英譯還轉述一種註釋宇宙論：執決定邪見而墮地獄者，所在世界毀滅時，會轉生另一世界的地獄繼續受苦。這不是《相應部》SN 22.85 的內容，也不影響本講核心：錯誤否定業果、因緣與道德作用，會使不善行失去內在約束。[5]
「一切行無常，一切行是苦。」有為苦止息，無為涅槃便由聖智現證；不是有為法變成無為法，也不是涅槃在有為法滅後才被創造。
若阿羅漢死後只是落入虛無，誰會嚮往解脫？正因苦的徹底止息是無上的安穩，聖者才以它為所證。禪師甚至說，斷滅見比五無間業更可怕；這是強調邪見能引導長期惡行，不表示任何一次錯誤想法的業力必定超過五無間業。[6]
有兩種損失：不知道法而失去機會，以及已聽聞破邪見之法卻不實修。從責任上說，後者更加可惜；許多佛教徒聽懂教理，生活與修行卻沒有改變，正落在這一類。
（禪師指著緣起圖說：）只有有為法生起，有為法滅去，沒有一個人或眾生。如此理解，斷見便失去根據。不是「一個阿羅漢出生又死亡」，而是苦蘊依緣生起；因盡時，整團苦止息。
苦止息便是安樂。由有為苦的範圍出離，證知無為之樂；只要正確理解到這一層，便不再因斷滅見否定解脫。
第二講
（英譯者按：從未親自觀察五蘊無常及其止息的人，很難徹底拔除錯見。人、天、梵天的投生都只是暫時；若邪見與不善業未斷，仍有墮入苦趣的危險。
禪師強調，自己不是任意發明說法，而是依佛陀經教以簡單緬甸語解說；若自創違背正法的教義，就成為非法。英譯以迦葉佛時代的迦毘羅比丘為警戒，故事見《法句經註》〈迦毘羅魚事〉。[7]
閻摩迦之所以生起斷滅見，是因不能分辨世俗諦（sammuti-sacca）與勝義諦（paramattha-sacca）。）
煩惱不能毫無次第地隨便處理。要成為預流者，首先必須斷除有身見等見惑；要證更高道果，還須進一步斷除欲貪、瞋與更細的愛。
禪師以多種譬喻指出「阿羅漢死後成為虛無」的錯誤。苦的黑暗止息，安穩的光明顯現；不能因為找不到一個繼續存在的「人」，便否定苦滅。
例如手上長瘡，苦受逼迫；傷口治癒後，沒有瘡本身就是安樂。經典把五取蘊觀作病、瘡（rogato）等；「病」不只指臨床疾病，也指有始有終、不斷變化、受逼迫的性質。有五取蘊，就有這種根本不穩定；病因盡除，無病便是安穩。[8]
禪師說：「我不是盲目講這些；佛陀的巴利經已有依據，我只是用簡單緬甸語解說。否則便成為非法。」
人身短暫，如把石頭拋向空中：短時間向上，力量耗盡後又墜下。得到人身或善趣，只是過去善業暫時成熟；若未建立不退正見，不能因此保證未來安全。
閻摩迦因執著一個人、眾生，才不能欣賞涅槃。問題在於混淆世俗稱呼與勝義身心：世俗上可以說「阿羅漢般涅槃」，勝義觀察則只有五蘊及其因緣止息，沒有一個實體被毀滅。
第三講
（英譯者按：禪師說，世俗諦適用於布施、持戒、止禪與日常倫理，卻不足以單獨生起觀智、證涅槃。若否定世俗關係，說沒有父母等，反而可能造重業；世俗言說在其範圍內真實，不是謊話。但要發展解脫慧，還須穿透勝義名色。
眾生心中帶有三類「後有種子」：邪見如地獄種子，貪如餓鬼種子，癡如畜生種子。這是勸誡性的配對，不是說每一個貪心必定直接造成餓鬼投生。[9]
禪師談業與再生時使用 kamma-samaṅgī，英譯解作「愛是業的儲藏庫」：愛與邪見作為集因，保存、支持輪迴中所造業力逐一成熟。較精確地說，業依各自條件成熟，愛、取、有則促成結生，不宜把愛想成存放業力的實體容器。[10]
如石頭被向上拋，推力尚存便向上，力量盡後便下墜；眾生善業成熟時生於善趣，福報耗損後仍可能墮落，所以斷邪見極重要。）
舍利弗聽說閻摩迦的惡見，便前去問他：
「色是常還是無常？」
「無常，尊者。」
「無常者是樂還是苦？」
「是苦，尊者。」
「既然無常、苦、變易，你適合把色看作『這是我的』（愛）、『這是我』（慢）、『這是我的自我』（見）嗎？」
「不適合，尊者。」
「既不能執取為我、我所，色是自我還是無我？」
「無我，尊者。」
舍利弗以同樣方式逐一問受、想、行、識。閻摩迦在回答時，不只是作概念推論，也隨觀自己的五蘊。[11]
舍利弗接著問：「你把如來認作色嗎？認作受、想、行、識嗎？認為如來在五蘊中、五蘊在如來中，或如來在五蘊之外嗎？」閻摩迦逐一回答不能如此認定。[11]
「既然即使現生也不能真實地認定如來，你還適合宣稱：漏盡比丘身壞命終後斷滅、消失，死後不存在嗎？」
閻摩迦回答：「尊者，我先前因無知而持有惡見；聽了您的教導，惡見已捨，法也已通達。」
若有人問如來死後如何，閻摩迦現在會回答：色、受、想、行、識皆無常；無常者是苦；已滅、已止息的是苦。經文的重點不是建立一個死後的常住者，而是止息「唯有苦生、唯有苦滅」的緣生過程。[12]
世俗諦使溝通與倫理成立，卻不是直接穿透涅槃的觀察層次；勝義分析能成為解脫觀慧的基礎。愛作為集諦，支持業與後有，所以佛陀教導：欲終結苦，須斷集。舍利弗以勝義五蘊問答破除閻摩迦的我見，並非否定世俗上有一位名為閻摩迦的比丘。
第四講
（英譯者按：佛陀使用世俗言說，有下列作用：
建立慚與愧（hiri、ottappa），防止惡行；二者稱為世間守護法（lokapāla-dhamma）。
教導業與果報，建立業果正見。
說明布施及施者利益。
說明五無間業。
修慈（mettā-bhāvanā），以「眾生」為所緣祝願安樂。
敘述宿命智所見的過去生。
分辨受施者，例如供養聖者與凡夫的果報差別。
維持一般世間約定與溝通。
世俗諦與勝義諦都重要。不懂世俗倫理，可能造作墮惡趣之業；不懂勝義名色與無我，則不能由觀智證悟涅槃。[13]
本講並依心隨觀指導實修。禪師把維持生命的心流分為有分心（bhavaṅga-citta）與心路心（vīthi-citta），以簡單語言稱為「主人心」與「客人心」。有分心在主動認知心路之間生起；心路心依所緣與根門而生。
英譯又把有分心稱為不活動心、潛意識，說它不能成為觀察所緣；這只是便於理解的近似比喻。有分並不等同現代心理學的潛意識，也不是一個永遠存在的主人心。觀察心本身也是依緣生起的心路心。[14]
六類根門所生心路，依眼、耳、鼻、舌、身、意與相應所緣而起。禪師又把客人心分作兩類：延續輪迴的有為客心，以及佛陀教法所培養的五個觀禪道支之心。）
第五講
想成為預流者，須斷有身見等邪見；更高道智則進一步斷愛。現在以觀心來處理邪見。
舍利弗以五蘊教導閻摩迦；禪師則把同一原則轉為心隨觀，並引用「反覆審察此身」之偈：跟隨心的生起與壞滅，直到觀智成熟、心轉向諸行止息的涅槃。這首偈顯示通往涅槃的實修道路。[15]
邪見可執著五蘊中的任何一蘊，尤其容易執心為靈魂。禪師用「客心、主心」說明：依特定所緣生起的認知心是客心；在兩段心路之間維持心流的是有分心，稱作主心。每一心都依緣生滅，沒有一顆常住心。[14]
例如「想吃東西」的心生起又滅去；另一心路生起以前，依論教分析可有有分心介入。要知道它們都是心路心與有分心的剎那相續，而非同一心從出生不變地延續到死亡。
有分心自結生心之後，在沒有主動心路時相續生起，直到死心；心路中的思則可能造作支持未來有的業。這套分析屬上座部阿毗達磨與註釋系統，《相應部》SN 22.85 本身只用五蘊問答，沒有談有分心。[14]
第六講
（英譯者按：五蘊是「有身」（sakkāya），是依緣實際生起的法；把五蘊執作我或我所，才成為不實的有身見。把蘊當作親友，便加深愛取、導向苦；把蘊觀作外來者（parato）或殺手（vadhakato），則能生厭離、走向涅槃。
禪師逐蘊說明五蘊如何像殺手：有人因四大失調而死，有人被感受折磨而死，其他蘊也不斷逼迫、欺騙。實修時，應把五蘊觀作陌生者或殺手。）
五蘊就是此處所說的有身，依緣生起而可被如實知。若把有身視為親友，認作我、我所，便成有身見，使愛取與業有相續；若看清蘊會逼迫、背叛一切執取，便能生起厭離，走向預流及更高解脫。
同一組五蘊，既可能成為墮苦趣的依處，也可成為觀智與證涅槃的所緣，差別在於邪見還是正見。過熱等火界失衡能致命，苦受能逼迫心身；五蘊沒有任何一蘊可永久保護我們。
從預流道到更高道，所觀仍是五蘊無常，但著重點可以不同。為斷有身見，觀「這不是我的、這不是我、這不是我的自我」；為發展更深厭離，觀五蘊如病、如殺手，不值得貪著。[16]
第七講
就解脫方向而言，關鍵只有邪見與正見：隨邪見與相應業走向苦趣，依正見與聖道證悟涅槃。因五蘊無常，所以應觀：「這不是我的、這不是我、這不是我的自我。」如此，邪見逐漸失去依據。
若精勤修行仍未清楚辨識，禪師說可能是二因結生者；今生持續聞法修行，善根會成為未來三因結生與證悟的助緣。一般人無法由禪修困難自行判定結生類型，因此最穩妥的態度仍是繼續正確修習，而非給自己貼上「二因者」標籤。[17]
多聽諦法，持續實修，今生不會白費，未來也會成熟相應果。真正辨識無常時，愛、慢、見在該觀照心路中暫不現行；只有相應聖道才按次第永久斷除它們。[18]
當實相與所知相符，五個觀禪道支——正見、正思惟、正精進、正念、正定——共同運作。見無常後，觀「非我、非我所、非我的自我」，是趨向預流的觀法；進一步觀五蘊如殺手，則促成更深的厭離離貪。
阿羅漢的苦因已盡，對五蘊重擔不再留戀，壽命終結時安然放下；這正與凡夫把五蘊認作唯一依靠、竭力抓住相反。
中文譯校說明
1. 《相應部》SN 22.85 所載閻摩迦惡見是：「漏盡比丘身壞命終後斷滅、消失，死後不存在。」經文沒有說他因佛陀談前世而先落常見。
2. 經末明說閻摩迦「不執取而心從諸漏解脫」，通行理解是證阿羅漢；英譯把舍利弗問答的第一階段說成證預流，再把後段說成斷愛，是禪師依修道次第所作的教學重構。
3. 阿羅漢般涅槃不是「阿羅漢這個人被消滅」，也不能建立一個從苦轉移到樂的主體。只能說苦的五取蘊因盡而不再生起，涅槃為苦的止息。
4. 三種決定邪見的名稱與精確配法，在不同論書解說略有差異；核心是拒絕業的作用、因果與布施善惡果報。DN 2 分別記錄六師主張，不能把三種邪見全歸給每一位外道師。
5. 世界毀壞時地獄眾生移往他世界地獄，屬後期佛教宇宙論說明，非《相應部》SN 22.85 經文。
6. 五無間業有明確極重果報；說斷見「更可怕」是指邪見可長期支持多種惡業，不能拿來對單一心念作固定業力排名。
7. 迦毘羅魚故事屬《法句經註》，不是《法句經》偈文本身；用來警告出家人不可因學問與傲慢誹謗正法。
8. 經論把五蘊觀為病、癰、箭、禍、他者等，是促成厭離的觀法；沒有臨床疾病的人，五取蘊仍有無常、逼迫與不可控制的「病性」。
9. 邪見、貪、癡與地獄、餓鬼、畜生的配對是警策譬喻；實際投生依多種業緣及臨終心路，不是一心一果的機械對照。
10. 愛不是存放業力的物質倉庫；緣起中愛緣取、取緣有，愛取支持業有與後有，因此可譬喻為使既造業得以延續輪迴的條件。
11. 《相應部》SN 22.85 的實際問答不只「五蘊無常、苦、無我」，還問如來是否可在色等五蘊、五蘊之外或五蘊關係中被真實認定；正文已補入這個破斷見的關鍵部分。
12. 經文原答是：「色無常；無常者是苦；苦者已滅、已止。」其目的不是宣稱有一個實體的「樂」取代苦，而是防止以人我概念描述般涅槃。
13. 二諦都是各自範圍內有效的說明，不能說世俗諦必然生邪見。佛陀以世俗語言教導父母、業果、慈悲與戒行；邪見來自把方便施設執為勝義常我。
14. 有分心、心路心的分析不見於 SN 22.85，屬後期上座部阿毗達磨註釋。有分不是不變主人，也不能與現代「潛意識」完全等同；每一有分心仍剎那生滅。
15. "Kāyaṃ imaṃ sammasatha..." 偈的來源在英譯中標為《彌蘭王問經》"Kammakāraṅgapañha"；其 kāya 可依語境指此身或身心聚合，並非 SN 22.85 原偈。
16. 《相應部》SN 22.85 結尾舍利弗本身就以殺手譬喻五蘊：把一個假裝忠誠、實欲殺人的敵人誤認朋友。觀蘊如殺手不是憎恨身心或傷害自己，而是看清它不能成為安全自我。
17. 二因、三因結生是註釋阿毗達磨分類。修行暫無進展可能有許多原因，不能據此診斷自己是二因者。
18. 預流道斷見與疑，阿羅漢道才盡斷愛、慢等。觀智現前時三者可以暫伏，但「見一次無常，愛慢見便永久全滅」並不準確。
[07] Bhikkhu Yamaka
16th Feb. to 23rd Feb. 1959
T1 [It was from Saṃyutta-Nikkāya . Yamaka listened to the teaching of the Buddha who mentioned his past lives. Yamaka took it as sassatadiṭṭhi- permanent view. And then after the arahant died as uccheda diṭṭhi- annihilation. (Ven. Yamaka took the unenlightened being died as sassata and the arahant as uccheda view.) Sayadaw said it’s important to know Nibbāna by direct experience. In practice it’s important to start systematically from sotāpan to arahant, i.e to destroy wrong views and later destroy tanhā. First Sāriputta dispelled Yamaka’s wrong view of annihilationism – uccheda diṭṭhi. By questioning him and Yamaka entered the stream. After that helping him destroy tanhā. Contemplating the 5-khandhas as murderer(vadako). All these were happening during the instructions. How to dispel uccheda diṭṭhi? By the D.A. of the khandhas- khandha paticcasumupāda. Sayadaw mentioned the 12-links, avijjā paccaya saṅkhāra ->viññānam ->…etc. Only causes and effects process, saṅkhāra dhamma arises and saṅkhāra dhamma ceases. No being in it but only saṅkhāra dhamma. Saṅkhāra is dukkha. Arahant dies is only saṅkhāra dies or ceases or ends, and when dukkha ends and sukha exist. Sayadaw said that this intellectual knowledge closed the door of avici hell, because the fixed wrong views die away. (The 3-niyata miccha diṭṭhi- fixed wrong views are non-action=akiriya diṭṭhi, non-cause=ahetuka diṭṭhi and non-result=natthika diṭṭhi. In the Sāmmaññaphala Sutta of Digha Nakāya , sutta No.2, The fruits of the Contemplative Life, Purana Kassapa, Makkhali Gosala and Ajita Kesakambalin were teaching these views or doctrines to people)
It seems that there are many universes in space. The Buddha said a hell being who has niyata micchadiṭṭhi suffers in hell (When the time comes for its destruction has to be moved on or born again in the hell of another universe and continues to suffer). Sabbe saṅkhāra anicca-ti=All conditioned phenomena are impermanent, sabbe saṅkhāra dukkha-ti=All conditioned phenomena are dukkha, when conditioned (sankhata) ends and unconditioned (asankhata) arises, which is Nibbāna. Sankhata dukkha ends and asankhata sukha arises.]
If an arahant dies and becomes nothingness, then who will want it. If happiness is existing and people will want it. Uccheda diṭṭhi is more fearful than the 5-heavy kammas (pancanandriya kamma). There are 2-kinds of loss. The loss of knowing and unknowing. After knowing the dhamma of dispelling wrong views and not practicing it is a loss. The loss of unknowing is never heard about these kind of teaching. The loss of knowing without practice is more than the other. (The greatest loss, most Buddhists are in this group.)
(Sayadaw pointed to the chart of Dependent Arising and said) It’s only saṅkhāra arises and saṅkhāra ceases. There is no person and living being. If you know like this, uccheda diṭṭhi falls away. Only the process of saṅkhāra arises and ceases. No arahant born and died. Only the assemblage of dukkha ceased. If dukkha ends, sukha must appear. Change into sukha. If you know this much will not fall into hell. Dukkha ending that Nibbāna is called sukha. If sankhata dukkha ends, asankhata sukha must appear.
T2 [Anyone who never experienced khandha anicca and their ending couldn’t destroy wrong views. All living beings were born in the human, deva and Brahma realms are only temporary. But their permanent homes are planes of misery(apaya-bhūmis). In this talk, Sayadaw mentioned straight forwardly that whatever he said were not his own ideas but based on what the Buddha had said in the Suttas.If it’s his own ideas, then it would become Adhamma or not the Dhamma of the Buddha. And then would fall into hell. (e.g liked the Bhikkhu Kapila of the Buddha Kassapa’s Dispensation, see the Dhammapada. All Buddhists should take this point seriously.) Why Yamaka had wrong views? Because he did not understand between conventional and ultimate realities (Samuti Sacca and Paramattha Sacca).]
You can’t kill the kilesas randomly. Must do it in systematically. To become a stream enterer (sotāpanna), first kill wrong views. For the realization of the higher path knowledges have to kill tanhā(craving). (Sayadaw gave some examples to describe the mistaken idea of Yamaka’s wrong views as after the arahant dies become nothingness.) The darkness of dukkha disappears and the light of sukha appears. Something has to be existed. Darkness disappears and light appears. If light disappears and then darkness must appear. This is natural phenomena. (Sayadaw gave another example.) When you have a sore on your hand and suffer from unpleasant feeling. After cured the sore and the pleasant feeling comes in. In some of the suttas, the Buddha said that the khandha was a sore or ulcer (rogato). If you have khandha you have sore. After it was cured and disappeared. Without it is sukha. If you appreciate without the sores and you will appreciate Nibbāna. I am not talking about these things blindly. There were Pali Suttas by the Buddha and I refer to them only in simple Burmese language. If, it’s not and then it becomes Adhamma (not the teaching of the Buddha). Rogato – it doesn’t mean the unpleasant feeling of the diseases only, it means it has the changing nature of the beginning and the end.
(Sayadaw gave an example of our human life as throwing a stone up in the air.) We are now in this human life for a short period of time, like throwing a stone up in the air. After that moment will fall down again into the under worlds (The 4-unpleasantness of existences). Yamaka had wrong view because of the attachment to a person or a being. So he didn’t appreciate Nibbāna. This is depending on not understanding of between the conventional dhamma and ultimate dhamma.
T3 [Conventional truth is true only for dāna, sīla and samatha practices, but not for wisdom and Nibbāna. Reject conventional truth can create the heavy kamma, such as no father & mother etc. It’s true only for not telling lie. But by it alone can’t realize Nibbāna. By understanding ultimate truth can develop wisdom. Every being in the heart has the 3-seeds of existence, i.e wrong view, greed and delusion. Wrong view is hell seed, greed (lobha) is peta seed (hungry ghost) and delusion is animal seed. Sayadaw talked about kamma and rebirth. He used a word kamma-samangi which means craving is the storage of actions. Craving and wrong view or the origin (cause) of suffering (samudaya) kept all the kammic energy which beings were created in the round of existence, and then releasing them one by one. He gave an example of a stone which is thrown upwardly and goes upwards as long as the force is lasting. And then it stops and falls back downwardly. So, wrong view is like this. Being were born in the wholesome realms until their good kammas are lasting. After that, most of them take rebirths in the planes of misery (apaya bhūmi). Therefore destroying diṭṭhi is very important.]
After Sāriputta heard about Yamaka’s wrong view, he went to see him and questioned him as follow: “Is form permanent or impermanent ?” “It’s impermanent, Ven. Sir.” “Impermanence is sukha or dukkha?” “It’s dukkha, Ven. Sir.” “It’s dukkha, can you take the form as my form (craving), I am form (conceit) and the form is I (wrong view)?” “No, Ven. Sir.” “If you can’t take the form as I, I am and mine, then it’s self(atta) or not-self(anatta)?” “Not-self, Ven. Sir.” Sāriputta continued to question him on the other 4-khandhas in the same way. At the same time Yamaka observed his khandhas and entering the stream.
After entering the stream, Sāriputta questioned him again. “Now, do you take the 5-khandhas as an arahant?” “Ven. Sir, before without a teacher I had wrong view. Now, because of you, I have right view. I will not take the khandhas or other things as an arahant.” And then Sāriputta asked him again, “Now, if someone asks you what happen to an arahant after he passed away?” “Ven. Sir, I will answer that only dukkha arises and dukkha ceases.”
Conventional truth is the truth not arriving to Nibbāna. Ultimate truth is the truth arriving to Nibbāna. Tanhā samudaya is the storage of kammas. Therefore, the Buddha said that wanting to end dukkha had to abandon samuyada. Because of conventional truth that develop wrong view. Therefore for dispelling diṭṭhi by using ultimate truth for questioning.
T4 [The Buddha taught conventional truth for the following reasons:
1. For shame and fear (hiri and ottapa) to do bad deeds. These 2 wholesome dhammas are protecting the human world (lokapala dhamma).
2. For the kamma and result or right view on kamma.
3. For the benefit of dāna (for the donor).
4. For the 5-heavy kammas.
5. For the metta bhavana (practising of loving-kindness).
6. For the knowledge of past lives.
7. For the dāna receiver (e-g offering something to a noble person is better than an ordinary person).
8. For the sake of worldly conventions.
Conventional truth and ultimate truth are important. Without understanding samuti sacca can be fallen into unpleasant destination. Not knowing paramattha sacca can’t realize Nibbāna. In this talk Sayadaw gave an instruction on vipassanā practice based on contemplation of the mind. We are alive with 2-kinds of mind; i-e bhavanga citta (life continuum) and vitthi citta (consciousness belonging to cognitive process). May be can be translated as non-active and active minds. He used a very simple everyday language as host mind (bhavanga citta) and guest mind (vitthi citta). Guest mind can only arise by the conditioning of sense-objects and sense-doors (aroms and dvara). Host mind exist all the time without the active mind. Non-active mind is sub-conscious mind and can’t contemplate, so not include in vipassanā. The contemplative mind also guest mind. The other guest minds are only 6-types; i-e from the eye, ear, nose, tongue, body and mind (mano) contact with the respective sense objects, such as sight, sound, smell .. etc. Sayadaw said there are also 2 guest minds; i.e samsāric guest mind( saṅkhāra) and the guest mind of the Buddha (the 5-path factors=pancaganga magga)]
T5 Wanting to become a sotāpanna has to kill diṭṭhi. For the higher path knowledges to kill tanhā. For killing diṭṭhi contemplate the mind. (Sāriputta taught Yamaka using the 5-khandhas. Sayadaw using the contemplation of mind for practical instruction with Sāriputta’s gatha of kayamimam) Following the arising and passing away of the mind process until to their ending. At the ending of all impermanence will realize Nibbāna. This is the gatha (verse) showing the way to Nibbāna. Wrong views attach to all the 5-khandhas but especially on the mind. There are 2 types of mind; guest and host minds. Mind arising by causes is guest mind. The mind always exist is host mind. Every living being alive with a mind, without a mind is dead. Host mind (bhavanga) arises between the 2 guest minds. Without their arising is death. As an example, you want to eat something arise. It’s arising and passing away. Before another mind arises bhavanga citta has to arise. Knowing them as vitthi citta and bhavanga citta (Between the 2 vitthi cittas, bhavanga citta has to arise. These are life continuum minds and they start arising from birth consciousness to until the death consciousness. Vitthi cittas are creating new kammas for the future becoming.)
T6 [The 5-khandhas are sakkāya which means it really exists. If take the khandhas as me or mine become wrong view and not really exists. Take the khandhas as me or mine as a friend lead to painful rebirths. Take the khandhas as enemies lead to Nibbāna. Sayadaw gave the examples of how the 5-khandhas are murderers. Some die because of the 4-elements, other by feeling (vedāna) …etc. In contemplation see the khandhas as stranger (parato) or murderer (vadakato).]
The 5-khandhas are sakkāya. Really exist. Take the sakkāya and viewing them as friends become sakkāya diṭṭhi and fall into painful rebirths. If you know sakkāya as enemies will become a sotāpanna. Therefore, with the sakkāya can fall into unpleasant rebirths or realize Nibbāna. (Sayadaw using each khandha to show that the 5-khandhas are murderer; e-g people die with over heat, tejo rūpa kill people.) In practice for becoming a sotāpanna and higher knowledges, the 5-khandhas only show impermanence. But the ways of contemplation are not the same. For sotāpanna contemplates as this is not mine, not I am and not-myself. For higher knowledges contemplate as murderers.
T7 There are only 2 dhammas; wrong view and right view. With wrong view go to unpleasant destinations, and right view realize Nibbāna. Seeing the khandhas as, this is not mine, not I am, not myself because it’s impermanent nature. So wrong view is falling away. However, if you are practicing hard and not seeing it, then you are 2-rooted person (a person born with non-greed, non-hatred and delusion roots, only has 2-wholesome roots). Then next life will become 3-rooted person. But however need to continue the practices and listening a lot of dhamma talks (here the talks Sayadaw referred to are sacca dhamma), then next life will have the results. If you discern impermanence, tanhā, māna and diṭṭhi will fall away. The reality and knowing are becoming the same (i-e seeing the reality of nature). You have the 5-path factors (right sati-viriya-samādhi…right view-thought). After seeing impermanence contemplate as this is not mine, not I am, not myself. This is the contemplation for sotāpanna. For the higher levels, after discerning anicca contemplate as murderer. After their dukkha were ended, arahants wanted to put down their burdened khandhas. This is the opposite of common people.
變易的作用智 - The Functional Knowledge of Change
變易的作用智
原題： The Functional Knowledge of Change
開示日期： 1961 年 7 月 1 日
(英譯者按：本講說明變易（vipariṇāma）的作用智。變易是苦的一項意義。四聖諦各有四義，共十六義；禪師曾於 1957 年 12 月 6 日至 25 日在曼德勒，以十九次開示詳說這些內容。其中苦諦各義尤其適合作為觀禪所緣。[1]
有些經中，佛陀說自己只教導苦與苦的止息。只有徹底穿透苦，才可能放下愛與取。苦的一項意義是「有為、受造作」（saṅkhatato）；英譯將它稱作行苦（saṅkhāra-dukkha）。日常一切依緣生滅之法，都顯示這項廣泛的苦性。反覆觀察，會對世間有為事物生起強烈厭離，不再迷戀。[2]
佛陀在舍衛城說地獄之苦時，一位比丘問：是否還有比大燃燒地獄（Mahāpariḷāha-niraya）更可怕的事？禪師回答：不知四聖諦、不懂得截斷自己的緣起，比一時墮地獄更加可怕，因為邪見正是反覆造成苦趣的種子。[3]
禪師指出，許多佛教徒誤以為地獄早已像一處住所，在那裡等待某個人入住；實際上，是自己的邪見、煩惱與業造作相應苦果。另一項重要指導是：若能從識生起開始，一路觀到愛、取、業有以前，當下看見無常而不讓後續煩惱接續，該段心路便不再形成新的輪迴業；若不能辨識無常，緣起便可能繼續。[4]）
墮入地獄後，烈火熾盛得令人目盲；地獄眾生的哭喊震耳欲聾；惡臭彷彿使鼻根壞掉；飲食燃燒口舌、大小腸，熔化的熱鐵液從下方流出；衣物也燃燒身體。甚至只想到這些景象，都讓人感到灼熱。那裡沒有一件可愛之物。這就是禪師描述的大燃燒地獄。[3]
即使墮入這種地獄，業果終了仍有出離之時；但若始終不知四聖諦，無明便會一次又一次建立新的苦處，所以比單一地獄更值得畏懼。
地獄不是無因自生。是不了解真理的人造作不善業，建立了相應苦果；地獄中的境遇與墮入其中，都是自身不善業成熟的結果。
每當一法生起，都應如實知道它是苦諦：它依緣而生、必受壞滅逼迫。真正要畏懼的，是不知道四聖諦，也不知道如何在受之後截斷愛取，不是只在想像中害怕地獄。
如實知諦，苦趣之門便逐步關閉；業能開啟苦果之門，智慧則斷除其根本條件。但不要把這理解成某個現成地獄完全由一念創造。禪師說「自己的業正在那裡安排」，意在強調果報屬於造業者。[5]
英譯以難提優婆塞（Nandiya）的天宮故事作證：他尚在人間時，天宮已因善業準備完成。這一故事見《法句經註》與《天宮事註》，不是早期經文對業果空間機制的說明；它的勸善意義，是善惡業各有相應果。[5]
每個人的苦，就是自己這套緣起過程所造成。業不會脫離條件自行運作：煩惱先作安排，思業再施工。譬如箭是業，射箭者是愛；真正應畏懼的是操縱箭的煩惱，而不只是一支已射出的箭。進一步說，無明、愛、取與思共同構成輪迴業的條件，不能只把一切歸給愛。[6]
佛陀不是教人停止一切思考。若要思惟，便如理思惟四聖諦與通往涅槃之法。欲尋（kāma-vitakka）、瞋恚尋（vyāpāda-vitakka）、害尋（vihiṁsā-vitakka）則會滋養愛、慢、見，使緣起繼續。
今天說明苦諦的「變易」義。變易是苦諦；不變易的苦滅，是滅諦。生起與壞滅就是變易。若能親自辨識變易，便在履行作用智（kicca-ñāṇa）。[7]
名色過程的作用，是依條件生起、變化、壞滅；如實知道這項作用，是智。變易不是無因發生：每一有生法自生起便帶著老（jarā）與滅（maraṇa）的性質，剎那剎那走向敗壞。[8]
中文譯校說明
1. 四諦十六義依上座部註釋常列：苦有逼迫、有為、熱惱、變易四義；集有堆積、因緣、結縛、障礙四義；滅有出離、遠離、無為、不死四義；道有出口、因、見、增上四義。不同譯本用詞略異。
2. "saṅkhatato" 是「從受造作、有為的意義」理解苦；"saṅkhāra-dukkha" 也常譯作「行苦」，二者相關但不宜毫無分別地視作同一固定術語。
3. 大燃燒地獄及比它更可怕的「不知諦」，英譯未提供可確認經號；正文保留禪師的警策內容，不把具體地獄描寫當作已核定的早期經文逐字敘述。
4. 從識到業有之間觀無常，能使愛取在當下心路暫不接續；普通觀智本身不會立刻消除所有過去業，也不保證從此完全不造業。阿羅漢才不再造能招致結生的新業。
5. 業果不是一座由思想即時具現的建築。難提天宮故事屬註釋譬喻；佛法可確定的核心是有意造業在條件具足時成熟，不必把果報理解為死前已在某處物理建造完成。
6. 標準緣起是無明緣行、受緣愛、愛緣取、取緣有；箭與射手的比喻只突出愛的推動作用，不能排除無明、取、思及其他緣。
7. 作用智不是只「知道變化」的任意知識，而是知道對苦應遍知、對集應斷、對滅應證、對道應修，並實際履行相應工作。
8. 緣起的老死通常指從生到死的生命階段；阿毗達磨又可從剎那生滅解釋每一有為法的住異與滅。正文依本講的觀禪語境採廣義變易說明。
[08] The Functional Knowledge Of Change
1st July 1961
[In this talk , Sayadaw talked about the functional knowledge of change (viparinamato), one of the meaning of Dukkha. There are 16 meanings of the Four Noble Truths. Each truth has 4-meanings. Sayadaw gave 19-talks on these subjects in Mandalay City from 6th to 25th December 1957. Especially the meanings on dukkha are very good for contemplation. In some of the suttas, the Buddha even mentioned that he only taught dukkha and the ending of dukkha. Only by penetrating dukkha thoroughly we can let go of craving and attachment. One of the meanings of dukkha is saṅkhāra dukkha (saṅkhātato). We can see this one in everyday life all the time and quite an extensive one, cover up everything. By contemplation on this one point very often have the very strong dispassion and disinterest in worldly matters.
In Savutthi the Buddha gave a talk on hell and one monk asked him was there anything more frightening than the Parihala Hell. Not knowing the truth or not cutting off one’s own dependent arising process was more frightening than the hell. Because diṭṭhi was the seed of hell. Sayadaw said most Buddhists have the wrong idea that hells are already existed there for us. Actually our wrong views, defilements and actions create these things for us. Another important point he said was we can observe anicca from consciousness to kamma bhava will no kammic result. If we can’t discern anicca, the process will continue.]
After arriving to hell, the hell fire is so strong that it blinding the eyes. The crying of the hell beings is deafening the ears. The smell of the hell is so horrible that the nose can be fallen off. The food and drink of hell are burning the mouth, tongue, small and large intestines. And the hot iron-liquid are fallen out from the bottom. The clothing of the hell is burning the bodies. Even thinking about them are burning you. Nothing is good there. (Mahā Parihala Niraya= The Great Burning Hell). There are still have chances to be freed from this hell. But not knowing the truth is more frightening than the hell. Because of not knowing- the ignorance(avijjā) is establishing all these hells. It’s not happening by itself. These are done by people not knowing the truth. The things in the hell and fallen into it are creating by one’s own unwholesome kammas. It’s easy to go there and easy to free from it. Whatever arising must know as the truth of dukkha. You have to be afraid of not knowing and how to cut off the paticcasamupāda process. Don’t be afraid of the hells. By knowing the truth, the hells are closed off. Kammas open the doors of the hell and knowledge(Nyan) closing them off. Don’t take the idea of that it’s already there. One’s own kamma is making preparation there. (This point had evidence in the Sutta of Nandiya Upasaka’s story of heavenly mansions. These were already there even before he died.) One’s own dukkha is one’s own paticcasamupāda process which creating it. By kamma itself can’t do anything. Making arrangement by defilements and constructing by actions. Don’t be afraid of kamma but kilesas. As an example, it’s like the arrow (kamma) and the shooter(tanhā). You have to be afraid of the shooter not the arrow. The Buddha did not mention about not thinking, if you want, just thinking about the Four Noble Truths for Nibbāna. From thoughts on sensual pleasure (kama vitakka), ill-will (vyāpāda vitakka) and harmfulness (vihimsa vitakka) come tanhā, māna & diṭṭhi. Today I’ll talk about the truth of dukkha on change (viparinamato). Change is dukkha sacca and without change is nirodha sacca. Arising & passing away is viparinama. If you can discern viparinama then it’s the functional knowledge (kicca nyan). Arising & passing away is the function of the mind/body process(kicca), and the knowing is nyan. The changing nature is not causeless. It comes from ageing & death (jara & marana) carrying along with it.
原題： The Functional Knowledge of Change
開示日期： 1961 年 7 月 1 日
(英譯者按：本講說明變易（vipariṇāma）的作用智。變易是苦的一項意義。四聖諦各有四義，共十六義；禪師曾於 1957 年 12 月 6 日至 25 日在曼德勒，以十九次開示詳說這些內容。其中苦諦各義尤其適合作為觀禪所緣。[1]
有些經中，佛陀說自己只教導苦與苦的止息。只有徹底穿透苦，才可能放下愛與取。苦的一項意義是「有為、受造作」（saṅkhatato）；英譯將它稱作行苦（saṅkhāra-dukkha）。日常一切依緣生滅之法，都顯示這項廣泛的苦性。反覆觀察，會對世間有為事物生起強烈厭離，不再迷戀。[2]
佛陀在舍衛城說地獄之苦時，一位比丘問：是否還有比大燃燒地獄（Mahāpariḷāha-niraya）更可怕的事？禪師回答：不知四聖諦、不懂得截斷自己的緣起，比一時墮地獄更加可怕，因為邪見正是反覆造成苦趣的種子。[3]
禪師指出，許多佛教徒誤以為地獄早已像一處住所，在那裡等待某個人入住；實際上，是自己的邪見、煩惱與業造作相應苦果。另一項重要指導是：若能從識生起開始，一路觀到愛、取、業有以前，當下看見無常而不讓後續煩惱接續，該段心路便不再形成新的輪迴業；若不能辨識無常，緣起便可能繼續。[4]）
墮入地獄後，烈火熾盛得令人目盲；地獄眾生的哭喊震耳欲聾；惡臭彷彿使鼻根壞掉；飲食燃燒口舌、大小腸，熔化的熱鐵液從下方流出；衣物也燃燒身體。甚至只想到這些景象，都讓人感到灼熱。那裡沒有一件可愛之物。這就是禪師描述的大燃燒地獄。[3]
即使墮入這種地獄，業果終了仍有出離之時；但若始終不知四聖諦，無明便會一次又一次建立新的苦處，所以比單一地獄更值得畏懼。
地獄不是無因自生。是不了解真理的人造作不善業，建立了相應苦果；地獄中的境遇與墮入其中，都是自身不善業成熟的結果。
每當一法生起，都應如實知道它是苦諦：它依緣而生、必受壞滅逼迫。真正要畏懼的，是不知道四聖諦，也不知道如何在受之後截斷愛取，不是只在想像中害怕地獄。
如實知諦，苦趣之門便逐步關閉；業能開啟苦果之門，智慧則斷除其根本條件。但不要把這理解成某個現成地獄完全由一念創造。禪師說「自己的業正在那裡安排」，意在強調果報屬於造業者。[5]
英譯以難提優婆塞（Nandiya）的天宮故事作證：他尚在人間時，天宮已因善業準備完成。這一故事見《法句經註》與《天宮事註》，不是早期經文對業果空間機制的說明；它的勸善意義，是善惡業各有相應果。[5]
每個人的苦，就是自己這套緣起過程所造成。業不會脫離條件自行運作：煩惱先作安排，思業再施工。譬如箭是業，射箭者是愛；真正應畏懼的是操縱箭的煩惱，而不只是一支已射出的箭。進一步說，無明、愛、取與思共同構成輪迴業的條件，不能只把一切歸給愛。[6]
佛陀不是教人停止一切思考。若要思惟，便如理思惟四聖諦與通往涅槃之法。欲尋（kāma-vitakka）、瞋恚尋（vyāpāda-vitakka）、害尋（vihiṁsā-vitakka）則會滋養愛、慢、見，使緣起繼續。
今天說明苦諦的「變易」義。變易是苦諦；不變易的苦滅，是滅諦。生起與壞滅就是變易。若能親自辨識變易，便在履行作用智（kicca-ñāṇa）。[7]
名色過程的作用，是依條件生起、變化、壞滅；如實知道這項作用，是智。變易不是無因發生：每一有生法自生起便帶著老（jarā）與滅（maraṇa）的性質，剎那剎那走向敗壞。[8]
中文譯校說明
1. 四諦十六義依上座部註釋常列：苦有逼迫、有為、熱惱、變易四義；集有堆積、因緣、結縛、障礙四義；滅有出離、遠離、無為、不死四義；道有出口、因、見、增上四義。不同譯本用詞略異。
2. "saṅkhatato" 是「從受造作、有為的意義」理解苦；"saṅkhāra-dukkha" 也常譯作「行苦」，二者相關但不宜毫無分別地視作同一固定術語。
3. 大燃燒地獄及比它更可怕的「不知諦」，英譯未提供可確認經號；正文保留禪師的警策內容，不把具體地獄描寫當作已核定的早期經文逐字敘述。
4. 從識到業有之間觀無常，能使愛取在當下心路暫不接續；普通觀智本身不會立刻消除所有過去業，也不保證從此完全不造業。阿羅漢才不再造能招致結生的新業。
5. 業果不是一座由思想即時具現的建築。難提天宮故事屬註釋譬喻；佛法可確定的核心是有意造業在條件具足時成熟，不必把果報理解為死前已在某處物理建造完成。
6. 標準緣起是無明緣行、受緣愛、愛緣取、取緣有；箭與射手的比喻只突出愛的推動作用，不能排除無明、取、思及其他緣。
7. 作用智不是只「知道變化」的任意知識，而是知道對苦應遍知、對集應斷、對滅應證、對道應修，並實際履行相應工作。
8. 緣起的老死通常指從生到死的生命階段；阿毗達磨又可從剎那生滅解釋每一有為法的住異與滅。正文依本講的觀禪語境採廣義變易說明。
[08] The Functional Knowledge Of Change
1st July 1961
[In this talk , Sayadaw talked about the functional knowledge of change (viparinamato), one of the meaning of Dukkha. There are 16 meanings of the Four Noble Truths. Each truth has 4-meanings. Sayadaw gave 19-talks on these subjects in Mandalay City from 6th to 25th December 1957. Especially the meanings on dukkha are very good for contemplation. In some of the suttas, the Buddha even mentioned that he only taught dukkha and the ending of dukkha. Only by penetrating dukkha thoroughly we can let go of craving and attachment. One of the meanings of dukkha is saṅkhāra dukkha (saṅkhātato). We can see this one in everyday life all the time and quite an extensive one, cover up everything. By contemplation on this one point very often have the very strong dispassion and disinterest in worldly matters.
In Savutthi the Buddha gave a talk on hell and one monk asked him was there anything more frightening than the Parihala Hell. Not knowing the truth or not cutting off one’s own dependent arising process was more frightening than the hell. Because diṭṭhi was the seed of hell. Sayadaw said most Buddhists have the wrong idea that hells are already existed there for us. Actually our wrong views, defilements and actions create these things for us. Another important point he said was we can observe anicca from consciousness to kamma bhava will no kammic result. If we can’t discern anicca, the process will continue.]
After arriving to hell, the hell fire is so strong that it blinding the eyes. The crying of the hell beings is deafening the ears. The smell of the hell is so horrible that the nose can be fallen off. The food and drink of hell are burning the mouth, tongue, small and large intestines. And the hot iron-liquid are fallen out from the bottom. The clothing of the hell is burning the bodies. Even thinking about them are burning you. Nothing is good there. (Mahā Parihala Niraya= The Great Burning Hell). There are still have chances to be freed from this hell. But not knowing the truth is more frightening than the hell. Because of not knowing- the ignorance(avijjā) is establishing all these hells. It’s not happening by itself. These are done by people not knowing the truth. The things in the hell and fallen into it are creating by one’s own unwholesome kammas. It’s easy to go there and easy to free from it. Whatever arising must know as the truth of dukkha. You have to be afraid of not knowing and how to cut off the paticcasamupāda process. Don’t be afraid of the hells. By knowing the truth, the hells are closed off. Kammas open the doors of the hell and knowledge(Nyan) closing them off. Don’t take the idea of that it’s already there. One’s own kamma is making preparation there. (This point had evidence in the Sutta of Nandiya Upasaka’s story of heavenly mansions. These were already there even before he died.) One’s own dukkha is one’s own paticcasamupāda process which creating it. By kamma itself can’t do anything. Making arrangement by defilements and constructing by actions. Don’t be afraid of kamma but kilesas. As an example, it’s like the arrow (kamma) and the shooter(tanhā). You have to be afraid of the shooter not the arrow. The Buddha did not mention about not thinking, if you want, just thinking about the Four Noble Truths for Nibbāna. From thoughts on sensual pleasure (kama vitakka), ill-will (vyāpāda vitakka) and harmfulness (vihimsa vitakka) come tanhā, māna & diṭṭhi. Today I’ll talk about the truth of dukkha on change (viparinamato). Change is dukkha sacca and without change is nirodha sacca. Arising & passing away is viparinama. If you can discern viparinama then it’s the functional knowledge (kicca nyan). Arising & passing away is the function of the mind/body process(kicca), and the knowing is nyan. The changing nature is not causeless. It comes from ageing & death (jara & marana) carrying along with it.
斷滅見與閻摩迦 - Annihilation and Yamaka
斷滅見與閻摩迦
原題： Annihilation and Yamaka
開示日期： 1961 年 7 月 14 日至 15 日，共兩講
所依經典：《相應部》SN 22.85〈閻摩迦經〉
第一講
（英譯者按：這兩講同樣以閻摩迦比丘為基礎，但時間與內容不同。禪師說，阿羅漢生前能由道果智證驗涅槃；般涅槃後，不再有道心生起，只有用「苦的止息」所指的涅槃。沒有苦，故稱寂靜安樂。若把涅槃解成純粹虛無，便落入斷滅見。
後世也有人把涅槃解成常住自體；這同樣忘了佛陀所說「諸法無我」（sabbe dhammā anattā）。「諸法」的範圍包括有為法與無為涅槃；因此涅槃也不可執取為我或自體。[1]
禪師以實際譬喻說明涅槃。每個眾生都被兩種火燃燒：煩惱之火與身體之火。日常觀察這兩種火，便能清楚了解苦。阿羅漢已熄滅煩惱火，現生果報身的熱、老病死等身火仍在。
聖者依預流、一來、不還、阿羅漢四道次第證知涅槃。英譯批評有些學者把經中某些迅速證悟理解成完全沒有次第；就心路說，每一道都依相應條件生起，但某些利根者可在同一次開示中迅速完成多個階段，不必把「次第」理解為必須相隔多年。[2]
阿羅漢親證涅槃的寂靜後，對照之下更清楚知道身體是重擔。像一棟兩層樓失火：樓下火已撲滅，樓上仍在燃燒。自然會繼續把樓上的火也熄滅，直到完全寂靜。樓下火譬喻煩惱，樓上火譬喻現生身蘊。
凡夫可能想：「阿羅漢既已無煩惱、內心安穩，何不永遠活著？」舍利弗尊者曾表示，證阿羅漢後不貪生也不求死，只如雇工等待工資般正念正知地等待時節；其他註釋偈也以身體極重來形容。他不是厭世自殺，而是不再把身蘊當成可愛、可永久保有之物。[3]
重病者希望病癒；真正穿透苦的禪修者也自然希望超越苦。）
涅槃沒有日月，因此不受風雨與時間變化逼迫。說「只有寂靜，沒有其他東西」，是表示涅槃不與任何有為苦相連，不能把它想成一個沒有日月卻有某個人居住的空間。[4]
五蘊燃料與煩惱之火徹底熄滅，稱為涅槃。禪師說「沒有苦與集，只有滅與道」：在道心現證時，四諦作用同時完成；涅槃本身則只是滅諦，不含一個永遠存在的道心。阿羅漢般涅槃後，也不再有有為道心相續。[5]
苦止息，便稱為安樂。如傷口造成苦，治癒後無傷便是安穩。最重要的是治好煩惱之瘡，不再造未來五蘊；當現生果報蘊也止息，完全無瘡的寂靜便顯現。
正確認識智與涅槃，斷滅見才不會生起。實修以前，先以聞思排除嚴重錯見，是禪修者的責任。莫哥禪師特別強調，修觀前先理解空法與緣起，因預流道首先斷有身見；若帶著常見或斷見修行，容易把經驗誤解而生問題。[6]
阿羅漢般涅槃時，無常苦蘊不再續生，稱為苦的止息、無上安樂。正因我們尚未如實知道自己的五取蘊之苦，才不了解涅槃。
五蘊始終被生滅之火燃燒，禪修者親自觀察才會知道，因此願意脫離燃料與火。阿羅漢的煩惱火已滅，身蘊之火仍依過去業延續；他已親證涅槃，故不再渴求身蘊永存。禪師再用兩層樓失火譬喻。凡夫認為阿羅漢既然能長久住世利益眾生，就應永遠活著；這是凡夫以有愛衡量聖者。諸佛與阿羅漢會依壽行、因緣利益眾生，卻不會對五蘊生起常住欲望。
英譯評論：印度佛教後來發展出一些新思想。禪師以此對比阿羅漢與凡夫心態，認為要求阿羅漢永久住世是凡夫之見。這屬特定傳統的教理評議，正文不進一步把所有後期佛教思想概括成常見。[7]
阿羅漢願意放下五蘊重擔，因已看見涅槃寂靜，也看清蘊火燃燒。四道各一次直接證悟涅槃，聖者也可進入果定反覆以涅槃為所緣。像有潰瘍的人希望痊癒，卻不表示應以自殺除去身體。
英譯者在此插入泰國修行僧昭坤諾（Chao Khun Nor）的例子：他長年閉關修行，晚年罹患喉癌，照片所見病況嚴重，似能承受巨大身痛。這是譯者的聯想，不是原經證據。[8]
多數佛教徒本來傾向常見，卻又因不了解涅槃而害怕「什麼都沒有」，轉落斷見。教你觀無常，就是讓你看見五蘊之瘡。尚未辨識無常，便無法真正談苦滅涅槃。看見無常，便知道五蘊不健康、不安穩；以推理可知道，既有病苦，應有離病的可能。但只有徹底遍知苦，才能直接證悟滅諦。若完全不欣求涅槃，往往表示仍把它誤解為斷滅。
阿羅漢同時知道兩邊：有為蘊的燃燒，以及無為涅槃的寂靜。正因已見真實安樂，才願意放下重擔，不是愚癡或虛無主義。
第二講
只有辨識苦，才走在正確道路上；看不見苦，便不能理解苦滅安樂，也不能證悟涅槃。
禪師重述閻摩迦故事。沒有老師釐清，人們容易把涅槃想成「什麼都沒有」，不欣求解脫，遂生斷滅見。英譯說閻摩迦曾觀無常、無我卻不能成功，因未放下舊見；SN 22.85 本身只說他持惡見，舍利弗以五蘊問答加以教導，沒有記載他先前的禪修經過。[9]
身體含火界，依時節與條件變化而衰老。禪師誦舍利弗證阿羅漢後的巴利偈，說他願意放下身體；因已看見五蘊燃燒與其止息，便不再執取。這也顯示，涅槃不是虛無，而是聖者親證的苦滅。
凡夫即使被火燃燒，仍四處尋找更多燃料：組成家庭本身不是錯誤，但若以愛取把關係當成永恆自我，並祈求無盡後有，就不斷增添有愛（bhava-taṇhā）。
有些佛教徒口頭信佛，卻不願證涅槃，因把涅槃誤解為自我被消滅。他們一面有愛、傾向常見，一面又害怕斷滅；同一個人可在不同時刻受兩端邪見牽引，值得反省。
禪修者起初可由推論建立方向：既看見無常，便知道有不受無常支配的涅槃；無常是苦諦，無常止息是滅諦。要抵達涅槃，須出離對無常有為法的執取，因此先要辨識無常、遍知苦。
知苦後，不欲再取的智慧生起；觀智成熟，苦諦的有為所緣告一段落，道智直接證知涅槃。預流至阿羅漢四道，各自直接證悟同一涅槃，並依次斷除不同煩惱；不是存在四個不同涅槃。[10]
禪師說有兩種「抵達」：生前由道果智直接證見；阿羅漢死後，現生五蘊完全止息、不再後有。後者不能理解為某個人搬進涅槃。
因此，阿羅漢證悟後不貪戀長生。舍利弗向佛陀告別，準備在故鄉般涅槃；佛陀默然。禪師解釋：若佛陀命令他死，似成鼓勵殺生；若命令他繼續活，又彷彿暗示他仍有愛，故讓舍利弗自行知時。這是註釋敘事的解讀，不是《相應部》SN 22.85 內容。[11]
若已辨識無常，便處在不落常、斷二邊的中道方向。
佛陀說有不生、不成、不作、無為（ajāta、abhūta、akata、asaṅkhata）；正因有此不生不作，才可能從有生、有成、有作、有為解脫。[12]
英譯最後說，每一佛陀教法時期有八百億又十萬眾生「在涅槃」。此數字來源未明；涅槃也不是容納若干眾生的地方。可保留的義理是：歷代有無數聖弟子親證涅槃，解脫並非虛構。[13]
中文譯校說明
1. 「諸法無我」包括涅槃，意思是涅槃不是我、我所、靈魂或可支配自體；不是說涅槃也像有為法一樣生滅。
2. 四道必依次生起，但利根者可能在很短時間內連續完成；經中「頓然證悟」不必與法的因果次第衝突。
3. 《長老偈》舍利弗相關偈常譯為「我不喜死、不喜生；正念正知，等待時節，如雇工等待工資。」這比「阿羅漢想死」更精確。阿羅漢無有愛，也無死欲。
4. 涅槃超越日月與四大，不等於位於另一個沒有天氣的宇宙空間。「寂靜、安樂」說的是苦因與苦果止息。
5. 道心是有為法，只生一剎那；涅槃是滅諦、無為法。不能說涅槃永久包含「道」。
6. 聞思緣起與空法能先排除粗顯錯見，但真正永久斷有身見的是預流道。理解教理也不能取代戒、定、觀慧實修。
7. 原英譯泛稱「後來佛教徒」發展常住自體思想，範圍過廣；不同大乘、中觀、如來藏論典對涅槃與無我的解釋差異很大，不能一概判為常見。
8. 病痛能否忍受不能用照片推斷；昭坤諾的故事只是英譯者按語，與本講核心教理無直接關係。
9. 《相應部》SN 22.85 沒有說閻摩迦先修無常、無我而失敗；正文已把此點限於禪師的教學重構。
10. 四道所證是同一無為涅槃，差別在所斷煩惱與解脫程度；「第一至第四涅槃」是方便稱呼，不是四個滅諦。
11. 舍利弗告別與佛陀默然的細節見註釋傳記，不是《相應部》SN 22.85；佛陀默然也不是因擔心「給許可等於殺生」的唯一經典定論。
12. 正確巴利常見於 Ud 8.3："atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ"，即有不生、不成、不作、無為。原英譯的 "abbhuta" 應校為 "abhūta"。
13. 「八百億又十萬」的解脫者數量未附來源；涅槃不是眾生集合居住之處，因此不採字面空間化理解。
[09] Annihilation & Yamaka
14th to 15th July 1961
T1 [These 2 talks were based on Yamaka again. But there were some differences in it, time and content. Here Sayadaw talked about Nibbāna as the arahant still alive and experience Nibbāna, i-e Nirodho and Magga. After passing away only nirodho without magga. But no dukkha only with sukha and peace exist. Interpret Nibbāna as nothingless, it becomes annihilation. Even some later Buddists interpreted it as permanent identity. Because they have forgotten what the Buddha had said, i-e sabbe dhamma anatta- All dhamma is not-self. All dhamma means everything, including Nibbāna.
In this talk Sayadaw gave example and simile to express the nature of Nibbāna is remarkable and interesting. Also in a very practical sense. He said every living being is burning with 2 kinds of fire; fire of defilements and body fire. If we contemplate these 2 fires in our daily life will understand dukkha very clear. For an arahant, he has no fire of defilements but still has the fire of the body. In his whole process of practice, he realized the first to the last Nibbāna step by step. Here again some scholars and Buddhists misinterpret the Suttas as some yogis had realizations without step by step. These are coming from not understanding the nature of the mind and the law of nature. He knows sukha and peacefulness of Nibbāna with direct experience. With comparison he understands the burden of the body very clear. It’s like the 2 stories building burning with fire. The ground building of the fire is extinguished but the upper story is still burning. In this situation what will you do. Surely you will continue to extinguish the upper fire until all are gone and totally peaceful. In this example the ground fire is defilements and the upper fire is the body.
For an ordinary person, he may think that arahant is already without defilements and his mind is peaceful , why should he passed away and continue to live forever. Sāriputta once said that after became an arahant, he was expecting for parinibbāna (passing away), because carrying the body around was too heavy and burdensome. Even he preferred to carry Mount Meru on his back than the body. Someone who is severely sick wanting to get well. In the same way anyone who really understands dukkha wants to free from it. A yogi practices and penetrates dukkha really wanting to transcend it.]
No sun and moon in Nibbāna, therefore will not suffer wind and rain. Only peace exists and without other things. No connection with any kind of dukkha is Nibbāna. No sun and moon, the natural dukkha, and mind dukkha are not there. Fuel (khandhas) and fire (kilesas) are gone out is Nibbāna. It’s without dukkha and samudaya (5-khandhas and kilesas). Only nirodha and magga exist (Nibbāna and Path Knowledge). Dukkha ceases and sukha must appear. When you have a sore dukkha arises, and after cured sukha exists. It’s important to cure the sores of defilement and khandha. If they are cured, it will appear. Only by appreciation of knowledge (nyan) and Nibbāna that the view of annihilation does not arise. Before the practice to know about them is the duty of the yogi. (Here, Sayadaw was quite different from other teachers. He emphasized very strongly to dispel wrong views with intellectual knowledge and understanding of suññatā dhamma and paticcasamupāda before the practice. It has 2 main reasons behind this point. The first realization is abandoning diṭṭhi. There were evidences in the Buddha’s time and present day yogis who were practicing with wrong views had difficulties and problems during their practices.) After the arahant dies the impermanent khandha dukkha ceases and only sukha exists. Don’t know one’s own dukkha yet, so you don’t know Nibbāna. The khandha is always burning with fire. Only the yogi knows it. Therefore, he wants to free from the fuel and fire. The arahant doesn’t have kilesa fire (already gone out) but the fire of the body still exists. He had seen Nibbāna only. It would be better if the khandha fire also gone out.
(Sayadaw gave the simile of 2 stories building is on fire.) After becoming an arahant all kilesa fire are gone. Therefore, living with a very long life and helping living beings is better. This is the thinking of an ordinary person mind state (a worldling), not an arahant mind. (In India after the Buddha passed away and sometimes later some Buddhists developed new ideas and thinking into his teachings.) Here are the differences between the arahant and an ordinary folk (i-e puthujjana=worldling). This kind of thinking and talking are the mind of a worldling. Therefore, arahants were wanting to put down their burdened khandhas, because they had already seen the peacefulness of Nibbāna and the burning khandhas. (They had seen Nibbāna already for 4 times in their step by step practice. Also by entering into fruition states every day.) It’s the same as someone has an ulcer is wanting to be cured. (It reminds me about Chao Khoon Nor, a well known practicing monk in Thailand. He lived in a dwelling place which was closed all the time and practiced there for 45 years. Only came out for the morning and evening pujas. Later in his life developed throat cancer. I had seen a book documented his illness with colour photos which were frightening. It seems he could bear the physical pain.) But it’s also not good for them to suicide. Most Buddhists are originally, have permanent view (sasata-diṭṭhi). But not understanding Nibbāna and have annihilation view. Ask to contemplate impermanence is let you know about the sores. If you don’t discern impermanence yet can’t talk about Nibbāna. You discern anicca and knowing the unhealthiness. If you know the unhealthiness can know the healthiness by justification. Don’t know the truth of dukkha throughly (penetratingly) never realize the cessation of it (nirodha sacca). To realize Nibbāna, first to discern dukkha. If you don’t appreciate Nibbāna surely you have the view of annihilation (uccheda diṭṭhi). Arahant is seeing 2 sights. Wanting to put down the burden because he had seen the real happiness. It’s not a foolishness.
T2 Only discerning dukkha you are on the right track. Don’t discern it you can’t appreciate sukha, and also never realize Nibbāna. (Sayadaw recounted the story of Yamaka.) Without a teacher to explain these things, people will think that there is nothing in Nibbāna. No appreciation of Nibbāna, and people have uccheda diṭṭhi (view of annihilation). Yamaka contemplated anicca and anatta but couldn’t succeed because couldn’t let go of his view. The body has fire element therefore it becomes ageing. (He recited the Pali gatha by Sāriputta after his arahantship.) After the realization he wanted to lay down his body. He had seen the burning of the khandha and the cessation of it, that wanted to be free. This is also an evidence of the existence of Nibbāna. For the worldlings even they are burning with fire, still looking for more fire to burn them. They are having family lives and praying for the becoming (Having bhava tanhā). Buddhists who don’t want Nibbāna and have faith in Buddhism but they have uccheda diṭṭhi (This point is important to some Buddhists for reflection. They can have both wrong views; i-e they have bhava tanhā – permanent view and frightening of annihilation.)
Yogis can know Nibbāna by justification. By discerning anicca, then he knows that there is a place without anicca. Impermanence is truth of dukkha, then there is truth of sukha without the anicca. Wanting to reach Nibbāna have to come out from the province of impermanence. First have to discern anicca. This will know dukkha. With knowing dukkha, the knowledge of not wanting will arise. Then the dukkha sacca of impermanence will come to an end. This ending is Nibbāna. Therefore, from sotāpanna to arahant had seen the ending of impermanent dukkha for 4 times. He had seen the freedom of dukkha and couldn’t take pleasure in living with the khandhas. There are 2 ways for reaching Nibbāna. By seeing directly and later reaching there. (i-e, with practice and after die.) Therefore, an arahant after the realization prefer to die. Sāriputta himself was liked this. When Sāriputta went to see the Buddha and asking permission to lay down his khandhas, and the Buddha kept quiet. There were some reasons about this. By giving permission means killing, and without permission means still had kilesa. Therefore, the Buddha told him that he had to know it by himself. If you have discerned impermanence you are on the middle way.
The Buddha said that Nibbāna; the unborn(ajatam) and unmade (abhutam) was exist. In each of the Buddha’s Dispensation 80 billions and 100,000 living beings were in Nibbāna.
原題： Annihilation and Yamaka
開示日期： 1961 年 7 月 14 日至 15 日，共兩講
所依經典：《相應部》SN 22.85〈閻摩迦經〉
第一講
（英譯者按：這兩講同樣以閻摩迦比丘為基礎，但時間與內容不同。禪師說，阿羅漢生前能由道果智證驗涅槃；般涅槃後，不再有道心生起，只有用「苦的止息」所指的涅槃。沒有苦，故稱寂靜安樂。若把涅槃解成純粹虛無，便落入斷滅見。
後世也有人把涅槃解成常住自體；這同樣忘了佛陀所說「諸法無我」（sabbe dhammā anattā）。「諸法」的範圍包括有為法與無為涅槃；因此涅槃也不可執取為我或自體。[1]
禪師以實際譬喻說明涅槃。每個眾生都被兩種火燃燒：煩惱之火與身體之火。日常觀察這兩種火，便能清楚了解苦。阿羅漢已熄滅煩惱火，現生果報身的熱、老病死等身火仍在。
聖者依預流、一來、不還、阿羅漢四道次第證知涅槃。英譯批評有些學者把經中某些迅速證悟理解成完全沒有次第；就心路說，每一道都依相應條件生起，但某些利根者可在同一次開示中迅速完成多個階段，不必把「次第」理解為必須相隔多年。[2]
阿羅漢親證涅槃的寂靜後，對照之下更清楚知道身體是重擔。像一棟兩層樓失火：樓下火已撲滅，樓上仍在燃燒。自然會繼續把樓上的火也熄滅，直到完全寂靜。樓下火譬喻煩惱，樓上火譬喻現生身蘊。
凡夫可能想：「阿羅漢既已無煩惱、內心安穩，何不永遠活著？」舍利弗尊者曾表示，證阿羅漢後不貪生也不求死，只如雇工等待工資般正念正知地等待時節；其他註釋偈也以身體極重來形容。他不是厭世自殺，而是不再把身蘊當成可愛、可永久保有之物。[3]
重病者希望病癒；真正穿透苦的禪修者也自然希望超越苦。）
涅槃沒有日月，因此不受風雨與時間變化逼迫。說「只有寂靜，沒有其他東西」，是表示涅槃不與任何有為苦相連，不能把它想成一個沒有日月卻有某個人居住的空間。[4]
五蘊燃料與煩惱之火徹底熄滅，稱為涅槃。禪師說「沒有苦與集，只有滅與道」：在道心現證時，四諦作用同時完成；涅槃本身則只是滅諦，不含一個永遠存在的道心。阿羅漢般涅槃後，也不再有有為道心相續。[5]
苦止息，便稱為安樂。如傷口造成苦，治癒後無傷便是安穩。最重要的是治好煩惱之瘡，不再造未來五蘊；當現生果報蘊也止息，完全無瘡的寂靜便顯現。
正確認識智與涅槃，斷滅見才不會生起。實修以前，先以聞思排除嚴重錯見，是禪修者的責任。莫哥禪師特別強調，修觀前先理解空法與緣起，因預流道首先斷有身見；若帶著常見或斷見修行，容易把經驗誤解而生問題。[6]
阿羅漢般涅槃時，無常苦蘊不再續生，稱為苦的止息、無上安樂。正因我們尚未如實知道自己的五取蘊之苦，才不了解涅槃。
五蘊始終被生滅之火燃燒，禪修者親自觀察才會知道，因此願意脫離燃料與火。阿羅漢的煩惱火已滅，身蘊之火仍依過去業延續；他已親證涅槃，故不再渴求身蘊永存。禪師再用兩層樓失火譬喻。凡夫認為阿羅漢既然能長久住世利益眾生，就應永遠活著；這是凡夫以有愛衡量聖者。諸佛與阿羅漢會依壽行、因緣利益眾生，卻不會對五蘊生起常住欲望。
英譯評論：印度佛教後來發展出一些新思想。禪師以此對比阿羅漢與凡夫心態，認為要求阿羅漢永久住世是凡夫之見。這屬特定傳統的教理評議，正文不進一步把所有後期佛教思想概括成常見。[7]
阿羅漢願意放下五蘊重擔，因已看見涅槃寂靜，也看清蘊火燃燒。四道各一次直接證悟涅槃，聖者也可進入果定反覆以涅槃為所緣。像有潰瘍的人希望痊癒，卻不表示應以自殺除去身體。
英譯者在此插入泰國修行僧昭坤諾（Chao Khun Nor）的例子：他長年閉關修行，晚年罹患喉癌，照片所見病況嚴重，似能承受巨大身痛。這是譯者的聯想，不是原經證據。[8]
多數佛教徒本來傾向常見，卻又因不了解涅槃而害怕「什麼都沒有」，轉落斷見。教你觀無常，就是讓你看見五蘊之瘡。尚未辨識無常，便無法真正談苦滅涅槃。看見無常，便知道五蘊不健康、不安穩；以推理可知道，既有病苦，應有離病的可能。但只有徹底遍知苦，才能直接證悟滅諦。若完全不欣求涅槃，往往表示仍把它誤解為斷滅。
阿羅漢同時知道兩邊：有為蘊的燃燒，以及無為涅槃的寂靜。正因已見真實安樂，才願意放下重擔，不是愚癡或虛無主義。
第二講
只有辨識苦，才走在正確道路上；看不見苦，便不能理解苦滅安樂，也不能證悟涅槃。
禪師重述閻摩迦故事。沒有老師釐清，人們容易把涅槃想成「什麼都沒有」，不欣求解脫，遂生斷滅見。英譯說閻摩迦曾觀無常、無我卻不能成功，因未放下舊見；SN 22.85 本身只說他持惡見，舍利弗以五蘊問答加以教導，沒有記載他先前的禪修經過。[9]
身體含火界，依時節與條件變化而衰老。禪師誦舍利弗證阿羅漢後的巴利偈，說他願意放下身體；因已看見五蘊燃燒與其止息，便不再執取。這也顯示，涅槃不是虛無，而是聖者親證的苦滅。
凡夫即使被火燃燒，仍四處尋找更多燃料：組成家庭本身不是錯誤，但若以愛取把關係當成永恆自我，並祈求無盡後有，就不斷增添有愛（bhava-taṇhā）。
有些佛教徒口頭信佛，卻不願證涅槃，因把涅槃誤解為自我被消滅。他們一面有愛、傾向常見，一面又害怕斷滅；同一個人可在不同時刻受兩端邪見牽引，值得反省。
禪修者起初可由推論建立方向：既看見無常，便知道有不受無常支配的涅槃；無常是苦諦，無常止息是滅諦。要抵達涅槃，須出離對無常有為法的執取，因此先要辨識無常、遍知苦。
知苦後，不欲再取的智慧生起；觀智成熟，苦諦的有為所緣告一段落，道智直接證知涅槃。預流至阿羅漢四道，各自直接證悟同一涅槃，並依次斷除不同煩惱；不是存在四個不同涅槃。[10]
禪師說有兩種「抵達」：生前由道果智直接證見；阿羅漢死後，現生五蘊完全止息、不再後有。後者不能理解為某個人搬進涅槃。
因此，阿羅漢證悟後不貪戀長生。舍利弗向佛陀告別，準備在故鄉般涅槃；佛陀默然。禪師解釋：若佛陀命令他死，似成鼓勵殺生；若命令他繼續活，又彷彿暗示他仍有愛，故讓舍利弗自行知時。這是註釋敘事的解讀，不是《相應部》SN 22.85 內容。[11]
若已辨識無常，便處在不落常、斷二邊的中道方向。
佛陀說有不生、不成、不作、無為（ajāta、abhūta、akata、asaṅkhata）；正因有此不生不作，才可能從有生、有成、有作、有為解脫。[12]
英譯最後說，每一佛陀教法時期有八百億又十萬眾生「在涅槃」。此數字來源未明；涅槃也不是容納若干眾生的地方。可保留的義理是：歷代有無數聖弟子親證涅槃，解脫並非虛構。[13]
中文譯校說明
1. 「諸法無我」包括涅槃，意思是涅槃不是我、我所、靈魂或可支配自體；不是說涅槃也像有為法一樣生滅。
2. 四道必依次生起，但利根者可能在很短時間內連續完成；經中「頓然證悟」不必與法的因果次第衝突。
3. 《長老偈》舍利弗相關偈常譯為「我不喜死、不喜生；正念正知，等待時節，如雇工等待工資。」這比「阿羅漢想死」更精確。阿羅漢無有愛，也無死欲。
4. 涅槃超越日月與四大，不等於位於另一個沒有天氣的宇宙空間。「寂靜、安樂」說的是苦因與苦果止息。
5. 道心是有為法，只生一剎那；涅槃是滅諦、無為法。不能說涅槃永久包含「道」。
6. 聞思緣起與空法能先排除粗顯錯見，但真正永久斷有身見的是預流道。理解教理也不能取代戒、定、觀慧實修。
7. 原英譯泛稱「後來佛教徒」發展常住自體思想，範圍過廣；不同大乘、中觀、如來藏論典對涅槃與無我的解釋差異很大，不能一概判為常見。
8. 病痛能否忍受不能用照片推斷；昭坤諾的故事只是英譯者按語，與本講核心教理無直接關係。
9. 《相應部》SN 22.85 沒有說閻摩迦先修無常、無我而失敗；正文已把此點限於禪師的教學重構。
10. 四道所證是同一無為涅槃，差別在所斷煩惱與解脫程度；「第一至第四涅槃」是方便稱呼，不是四個滅諦。
11. 舍利弗告別與佛陀默然的細節見註釋傳記，不是《相應部》SN 22.85；佛陀默然也不是因擔心「給許可等於殺生」的唯一經典定論。
12. 正確巴利常見於 Ud 8.3："atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ"，即有不生、不成、不作、無為。原英譯的 "abbhuta" 應校為 "abhūta"。
13. 「八百億又十萬」的解脫者數量未附來源；涅槃不是眾生集合居住之處，因此不採字面空間化理解。
[09] Annihilation & Yamaka
14th to 15th July 1961
T1 [These 2 talks were based on Yamaka again. But there were some differences in it, time and content. Here Sayadaw talked about Nibbāna as the arahant still alive and experience Nibbāna, i-e Nirodho and Magga. After passing away only nirodho without magga. But no dukkha only with sukha and peace exist. Interpret Nibbāna as nothingless, it becomes annihilation. Even some later Buddists interpreted it as permanent identity. Because they have forgotten what the Buddha had said, i-e sabbe dhamma anatta- All dhamma is not-self. All dhamma means everything, including Nibbāna.
In this talk Sayadaw gave example and simile to express the nature of Nibbāna is remarkable and interesting. Also in a very practical sense. He said every living being is burning with 2 kinds of fire; fire of defilements and body fire. If we contemplate these 2 fires in our daily life will understand dukkha very clear. For an arahant, he has no fire of defilements but still has the fire of the body. In his whole process of practice, he realized the first to the last Nibbāna step by step. Here again some scholars and Buddhists misinterpret the Suttas as some yogis had realizations without step by step. These are coming from not understanding the nature of the mind and the law of nature. He knows sukha and peacefulness of Nibbāna with direct experience. With comparison he understands the burden of the body very clear. It’s like the 2 stories building burning with fire. The ground building of the fire is extinguished but the upper story is still burning. In this situation what will you do. Surely you will continue to extinguish the upper fire until all are gone and totally peaceful. In this example the ground fire is defilements and the upper fire is the body.
For an ordinary person, he may think that arahant is already without defilements and his mind is peaceful , why should he passed away and continue to live forever. Sāriputta once said that after became an arahant, he was expecting for parinibbāna (passing away), because carrying the body around was too heavy and burdensome. Even he preferred to carry Mount Meru on his back than the body. Someone who is severely sick wanting to get well. In the same way anyone who really understands dukkha wants to free from it. A yogi practices and penetrates dukkha really wanting to transcend it.]
No sun and moon in Nibbāna, therefore will not suffer wind and rain. Only peace exists and without other things. No connection with any kind of dukkha is Nibbāna. No sun and moon, the natural dukkha, and mind dukkha are not there. Fuel (khandhas) and fire (kilesas) are gone out is Nibbāna. It’s without dukkha and samudaya (5-khandhas and kilesas). Only nirodha and magga exist (Nibbāna and Path Knowledge). Dukkha ceases and sukha must appear. When you have a sore dukkha arises, and after cured sukha exists. It’s important to cure the sores of defilement and khandha. If they are cured, it will appear. Only by appreciation of knowledge (nyan) and Nibbāna that the view of annihilation does not arise. Before the practice to know about them is the duty of the yogi. (Here, Sayadaw was quite different from other teachers. He emphasized very strongly to dispel wrong views with intellectual knowledge and understanding of suññatā dhamma and paticcasamupāda before the practice. It has 2 main reasons behind this point. The first realization is abandoning diṭṭhi. There were evidences in the Buddha’s time and present day yogis who were practicing with wrong views had difficulties and problems during their practices.) After the arahant dies the impermanent khandha dukkha ceases and only sukha exists. Don’t know one’s own dukkha yet, so you don’t know Nibbāna. The khandha is always burning with fire. Only the yogi knows it. Therefore, he wants to free from the fuel and fire. The arahant doesn’t have kilesa fire (already gone out) but the fire of the body still exists. He had seen Nibbāna only. It would be better if the khandha fire also gone out.
(Sayadaw gave the simile of 2 stories building is on fire.) After becoming an arahant all kilesa fire are gone. Therefore, living with a very long life and helping living beings is better. This is the thinking of an ordinary person mind state (a worldling), not an arahant mind. (In India after the Buddha passed away and sometimes later some Buddhists developed new ideas and thinking into his teachings.) Here are the differences between the arahant and an ordinary folk (i-e puthujjana=worldling). This kind of thinking and talking are the mind of a worldling. Therefore, arahants were wanting to put down their burdened khandhas, because they had already seen the peacefulness of Nibbāna and the burning khandhas. (They had seen Nibbāna already for 4 times in their step by step practice. Also by entering into fruition states every day.) It’s the same as someone has an ulcer is wanting to be cured. (It reminds me about Chao Khoon Nor, a well known practicing monk in Thailand. He lived in a dwelling place which was closed all the time and practiced there for 45 years. Only came out for the morning and evening pujas. Later in his life developed throat cancer. I had seen a book documented his illness with colour photos which were frightening. It seems he could bear the physical pain.) But it’s also not good for them to suicide. Most Buddhists are originally, have permanent view (sasata-diṭṭhi). But not understanding Nibbāna and have annihilation view. Ask to contemplate impermanence is let you know about the sores. If you don’t discern impermanence yet can’t talk about Nibbāna. You discern anicca and knowing the unhealthiness. If you know the unhealthiness can know the healthiness by justification. Don’t know the truth of dukkha throughly (penetratingly) never realize the cessation of it (nirodha sacca). To realize Nibbāna, first to discern dukkha. If you don’t appreciate Nibbāna surely you have the view of annihilation (uccheda diṭṭhi). Arahant is seeing 2 sights. Wanting to put down the burden because he had seen the real happiness. It’s not a foolishness.
T2 Only discerning dukkha you are on the right track. Don’t discern it you can’t appreciate sukha, and also never realize Nibbāna. (Sayadaw recounted the story of Yamaka.) Without a teacher to explain these things, people will think that there is nothing in Nibbāna. No appreciation of Nibbāna, and people have uccheda diṭṭhi (view of annihilation). Yamaka contemplated anicca and anatta but couldn’t succeed because couldn’t let go of his view. The body has fire element therefore it becomes ageing. (He recited the Pali gatha by Sāriputta after his arahantship.) After the realization he wanted to lay down his body. He had seen the burning of the khandha and the cessation of it, that wanted to be free. This is also an evidence of the existence of Nibbāna. For the worldlings even they are burning with fire, still looking for more fire to burn them. They are having family lives and praying for the becoming (Having bhava tanhā). Buddhists who don’t want Nibbāna and have faith in Buddhism but they have uccheda diṭṭhi (This point is important to some Buddhists for reflection. They can have both wrong views; i-e they have bhava tanhā – permanent view and frightening of annihilation.)
Yogis can know Nibbāna by justification. By discerning anicca, then he knows that there is a place without anicca. Impermanence is truth of dukkha, then there is truth of sukha without the anicca. Wanting to reach Nibbāna have to come out from the province of impermanence. First have to discern anicca. This will know dukkha. With knowing dukkha, the knowledge of not wanting will arise. Then the dukkha sacca of impermanence will come to an end. This ending is Nibbāna. Therefore, from sotāpanna to arahant had seen the ending of impermanent dukkha for 4 times. He had seen the freedom of dukkha and couldn’t take pleasure in living with the khandhas. There are 2 ways for reaching Nibbāna. By seeing directly and later reaching there. (i-e, with practice and after die.) Therefore, an arahant after the realization prefer to die. Sāriputta himself was liked this. When Sāriputta went to see the Buddha and asking permission to lay down his khandhas, and the Buddha kept quiet. There were some reasons about this. By giving permission means killing, and without permission means still had kilesa. Therefore, the Buddha told him that he had to know it by himself. If you have discerned impermanence you are on the middle way.
The Buddha said that Nibbāna; the unborn(ajatam) and unmade (abhutam) was exist. In each of the Buddha’s Dispensation 80 billions and 100,000 living beings were in Nibbāna.