莫哥禪師佛法開示 - 第二部

[Nalorakk]

概念、實相與涅槃
原題： Concept, Reality and Nibbāna
開示日期： 1961 年 10 月 17 日


預流、一來、不還、阿羅漢四道，都直接證悟涅槃；差別不在四個不同涅槃，而在每一道所斷煩惱不同。第五項方便說法，是阿羅漢般涅槃時，一切後有五蘊不再生起，只有苦滅的寂靜。[1]

我要讓各位知道：第一次證悟涅槃、成為預流者後，未來不必再為苦趣擔憂。通往其餘道果的正見與法流已具有不退力量，即使後來未能常常聽法，聖道建立的方向也會推動他走向更高階段；但仍需修習，不是預流後自動立即成為阿羅漢。[2]

更高道果並沒有另一套完全不同的方法，仍從觀察五蘊無常開始，進一步遍知苦、離貪。

我們過去沒有證悟涅槃，是因無明，也因把最近的法看成很遠。涅槃不是遙遠地方；就在現前五蘊中遍知苦、斷愛取，道智便能證知苦滅。

要證得初道，須斷除有身見、疑、戒禁取三結。這些見惑被預流道根除，初次證悟便確定。"Diṭṭhi-nirodho nibbānaṃ"——「邪見的止息是涅槃」——在此指預流道所完成的局部煩惱止息；涅槃本身不只是某一心理邪見暫停。[3]

不要祈求任何後有。祈求再生，只會增加埋葬身體的土，也會帶來新的苦。不要輕忽這句話：凡求後有，實際上就是求未來再承受老病死。[4]

我正在糾正你們的大錯。你們想享受的，是受蘊（vedanākkhandha）；依四聖諦，五取蘊之受屬苦諦。人天欲樂表面看似快樂，若以愛取祈求，真正含義便是：「願我在人間、天界一再取得苦蘊，一再增加墓土。」

諦法的判斷才可靠，感受的表面不可靠。我之所以如此說，是要糾正你們的大錯；能直接指出這一點的老師很難遇到。你只看見樂受的甜味，沒有看見它無常、變易、受逼迫的實相，於是像木偶般被愛的線牽著跳舞。

受一生起，便已走向壞滅之苦；受壞滅時，無常與逼迫完全顯露。它屬苦諦。祈求未來享受的願望，正遮蔽涅槃。不知比缺乏更難處理；沒有財物還可設法，不知道實相卻會把苦當樂，這句緬甸諺語顯示智慧的重要。所有不善由無明開端，愛隨後接續。

你對苦蘊的欲求與祈願遮住涅槃。把五蘊認作「這是我的、這是我、這是我的自我」，便無法穿透它的無常本性。你成了五蘊的奴僕，涅槃自然離開視線。

只要祈求並執著五蘊與後有（bhava），有見便遮住涅槃，不能抵達解脫。"bhava-diṭṭhi" 在此是禪師對執有、常住傾向的說法；標準術語須依語境分辨有愛（bhava-taṇhā）、常見與有身見。[5]

（英譯者按：禪師說，舍利弗以問答幫助閻摩迦分辨概念與實相，放下邪見，再教他觀察五蘊本性。英譯說閻摩迦先成為預流者；《相應部》SN 22.85 經末則直接說他不執取而從諸漏解脫，通行理解為阿羅漢。[6]

舍利弗問：若有人問阿羅漢死後如何，應怎樣回答？只有已排除邪見與疑的人，才可能不落常、斷兩端地回答：「苦生起，苦止息。」佛陀常說自己教導苦與苦的止息；任何與此完全無關的說法，都不是他解脫教法的核心。）

若說阿羅漢死後「什麼也沒有發生」，便很容易等同否定涅槃。佛陀在《自說經》等多處，以不生、不成、不作、無為等方式明確教導涅槃。[7]

勝義觀察中，找不到一個名為「阿羅漢」的常住實體；「阿羅漢」是對已殺盡煩惱者的世俗施設。相同地，「凡夫」（puthujjana）是對煩惱厚重、尚未證聖道者的稱呼。真正可直接觀察的，是五蘊及其因緣法。[8]

移開概念中的人我，觀察實際名色生滅，便是在正法中向前、走向涅槃。這不表示要在日常生活否定有人、有責任，而是實修時不把世俗名稱誤認成勝義自體。

閻摩迦因未遇能釐清的老師而生斷見。從他與舍利弗的問答，可以知道聖弟子的回答：不是一個人被消滅，而是無常、苦的五取蘊因盡止息。

各位口頭祈求涅槃，卻不明白涅槃。必須有不與苦相連的寂靜；那就是苦滅涅槃。禪師說它「唯有安樂」，指的是無有為苦、無熱惱，不是其中有永恆感受者享受樂受。[9]

涅槃之所以看不見，是因五取蘊之苦與對它的愛取遮蔽視野。遍知眼前的苦，涅槃便不再被想像成遙遠或虛無。


中文譯校說明

1. 四道所證為同一涅槃；「第五涅槃」是把無餘依般涅槃另作方便計數，不是第五種無為法。道果現證與般涅槃須分辨。

2. 預流者已入法流、不墮惡趣，至多七有究竟苦邊；但仍須繼續修道，不能把「智會推動」解作完全不修也會機械式升果。

3. 預流道根除有身見、疑、戒禁取。邪見止息是預流所證滅的一個面向；涅槃不能縮減為普通心理狀態中暫時沒有邪見。

4. 不求後有不等於厭惡生命、拒絕正常生活或希望立即死亡；它是停止以愛取祈求未來身分與存在，仍應照顧現生、履行責任、培養善法。

5. "bhava-diṭṭhi" 不是十二緣起的固定支名。祈求後有主要是有愛；把某種存在或自我認作常住，才涉及常見、有身見。

6. 《相應部》SN 22.85 經末說閻摩迦心從諸漏解脫，應理解為阿羅漢；本講依禪師教學次第先配預流，是重構而非經文逐段記錄。

7. 《自說經》Ud 8.3 明說有不生、不成、不作、無為，故有從有生、有成、有作、有為出離。涅槃不是虛無施設，也不是空間中的住所。

8. 五蘊在上座部阿毗達磨屬勝義法的聚合稱呼；嚴格說每一蘊也是對多種究竟法的分類。此處「五蘊真實、阿羅漢是概念」意在破除人我，不必把二諦絕對對立。

9. 涅槃稱為最高樂（paramaṃ sukhaṃ），不是受蘊中的樂受。涅槃無受、無感受主體；「樂」指無苦、寂靜、安穩。



[10] Concept, Reality And Nibbāna
17th October 1961

There are the 4-realizations of Nibbāna , the stream enterer, once-returner, non-returner and the arahant (i-e sotāpanna, sakatagamin, anagamin and arahant). Then, the 5th one is all the khandhas ceased and the peacefulness of Nibbāna. I want you all to know, after the realization of the first Nibbāna, no need to worry about the future. For the other Nibbāna you already have the momentum of the knowledge(nyan). Even you are not listening to dhamma talks, this knowledge will push you forwards to the higher levels. Therefore, the realization of the first Nibbāna is important. For the higher levels there are no other special ways. Starting from the impermanence again. If you ask why we did not realize Nibbāna before. The answer is because of not knowing and take the near things as far away. For the realization of the first Nibbāna must dispel 3 wrong views. After clearing up these views you are sure to realize it. Diṭṭhi nirodho Nibbānam – The cessation of wrong view is Nibbāna- this refers to the first Nibbāna. Don’t pray for any existence of life. It only makes the earthen-soil increasing and also you will suffer. Don’t take these words as not significance. The one also prays this is sure for suffering. (This point is very important for any Buddhist to contemplate clearly whatever their traditions.) I am correcting you for your great mistakes. What you want to enjoy is vedānakkhandha ~ the aggregate of feeling. According to the Four Noble Truths, it’s the truth of suffering. What you all are doing for the enjoyment of human and heavenly pleasures are only superficial. But it’s the same meaning as I will be suffering again and again in the human and celestial worlds and increasing the earthen-soil. Truth (sacca) is right and feeling (vedāna) is not right. I am explaining for your great mistakes. It’s very rare to find a teacher for corrections on these things. You are only seeing the pleasure of feeling, not the truth of it. You are dancing with the strings of craving. (Here Sayadaw using the simile of the string of puppet.)

Feeling arising means on the way to dukkha, and passing away means in dukkha. It’s Dukkha Sacca. This kind of wishes and prayers are covering up Nibbāna. Not knowing (i-e ignorance or delusion) is more difficult than not having (This is a Burmese proverb showing the important of knowledge, because all unwholesomeness start from ignorance, then craving –tanhā).

Your desire and prayers for khandha dukkha are covering up Nibbāna. You take it as this is mine, this I am, this is myself, and all these can’t penetrate the khandha’s nature. You are a slave to the khandha that Nibbāna is out of your sight. (Most of Sayadaw’s dhamma meanings were direct, simple and profound, and sometimes quite humorous.) With prayers and wishes for the khandha, wherever you will be with the attachment to existence (bhava diṭṭhi), by which covers up Nibbāna, that will never arrive to Nibbāna.

(Sayadaw said that Sāriputta asked questions to Yamaka and the ways he answered was helping him to let go of his wrong views by making him to understand concept and reality. And then taught him to observe the nature of the khandha and became a sotāpanna. After became a sotāpanna, Sāriputta asked him if someone asked you what happened to an arahant after he died. The answer was important, because only someone who had eradicated wrong views and doubts could answer in this way. Dukkha ends and sukha exists. The Buddha always emphasized that he taught only dukkha and the ending of dukkha. This point is very important for all Buddhists whatever their traditions. Any dhamma was not about dukkha and the ending of dukkha were not taught by him.)

After the arahant dies nothing happen means the same meaning as there is no Nibbāna. The Buddha taught in many ways as Nibbāna really exists. (e-g in Udāna Pali). In reality arahant is not exist, only a concept. The real existence is the 5-khandhas. Arahanta means a person who had killed the defilments. Puthujjana – worldling means a person who has very thick defilements. By taking off the concepts and contemplate the reality is going onwards to Nibbāna (one of the Dhamma qualities). Yamaka had the view of annihilation because he couldn’t find a teacher. You can know the answer of a sotāpanna from the questions and answers between Sāriputta and Yamaka. You people are praying for Nibbāna without knowing it. There is a place without Dukkha. This must have to exist. Exist with only sukha, that is Nibbāna. But Nibbāna is out of sight because it is covered with Dukkha.

[Nalorakk]

憂愁偽裝成悲心
原題： Sorrow Deceiving as Compassion
開示日期： 1959 年 2 月 23 日
英譯者按：以下六篇處理容易混淆的細微心法。每次開示約三十分鐘，是禪師為一對親近的在家夫妻弟子所說。英譯不是全篇逐字稿，只摘錄主要內容。


憂愁（soka）可能混入心中，偽裝成悲（karuṇā）。擔憂、牽掛、悲傷與愁苦，都不必然是真正的悲心。

悲心與捨（upekkhā）及智慧相連：看見眾生受苦，願其離苦，同時知道各人依因緣與業而行，不能用「我的人一定要照我的希望改變」去佔有或控制。悲、捨、慧彼此支持，性質細微，不容易辨別。[1]

多數人把憂愁誤認成悲心。真正悲心生起後，若善心路完成，可能以喜（muditā）或其他善法相續，然後回到有分心（bhavaṅga-citta）；在那段善心路中，受緣愛、取、有的輪迴緣起沒有接上。若憂愁與執取介入，則可能接續愛取，使緣起流轉。[2]

這裡有一項重要指導：無論何種心生起，都努力如實知道。如此，狡猾的心便不能用相似外貌欺騙你。

任何心生起，都觀察它的無常。悲心是善心，即使不把它當作主要觀禪所緣，也沒有過失；若能如實觀察它生滅，則可增長觀智。善心同樣是有為法，不應執作「我的清淨自我」。

修心隨觀時，禪修者要逐漸分辨不同心態。能辨識哪一心剛生起，才容易知道它隨後壞滅。

概念與名稱在自己的範圍內有用。先用「悲心」、「憂愁」等世俗名稱分辨正在發生什麼，便能掌握生起；接著不再停在名稱上，而看見該心已滅，這才是辨識無常。[3]

現在知道名稱的利益了嗎？若一概拒絕世俗諦，甚至不知道當下是貪、瞋、悲或憂愁，就很難正確觀察。馬哈希系統以標記協助初學者辨識所緣，正是一個例子；標記只是工具，不是觀智本身。[3]

《念處經》反覆使用 "pajānāti"，意為「他如實知道」。有貪心時知道有貪心，無貪心時知道無貪心；有瞋、無瞋等亦復如是。關鍵不是背誦名稱，而是當下清楚知道心的性質與生滅。[4]

禪師以嚴重憂愁為例：它像被帶倒鉤的刺扎入，難以拔出。緬甸俗語說，有人對逝去親人「三年三雨季仍不能忘懷」，表示悲傷與執取長期纏繞。

失去所愛而悲痛是人類自然反應，不應因有悲傷就責備自己；修行所要做的，是知道悲傷確實生起、它如何變化，也分清其中願人離苦的悲心與「我不能失去他」的執取。[5]


中文譯校說明

1. 四無量中的悲是願眾生離苦，捨是對眾生業果保持平等、穩定的心；悲不等於冷漠，也不要求完全沒有自然哀傷才算善心。

2. 「悲後喜再入有分」、「憂愁便接緣起」是依阿毗達磨心路與莫哥緣起教學所作的簡化。實際心流可有多種次第，不能把所有悲心固定成同一序列。

3. 概念、標記能協助辨識，卻不是勝義觀智。若只不斷念名稱而沒有看見生滅，也尚未完成內觀。

4. 《念處經》的標準方法是如實知道心有貪、無貪，有瞋、無瞋，有癡、無癡等，並觀其生滅與離貪。

5. 正常哀傷與憂鬱症、創傷反應並不相同。長期哀傷若嚴重影響生活或伴隨自傷念頭，需要專業協助，不能只用「這不是真悲心」加以否定。



[11] Sorrow Deceiving As Compassion
23rd February 1959

[The following 6 talks were connecting with refined dhammas. Each one lasted only 30 minutes. Sayadaw gave to his 2 closed disciples who were couple. The following are not whole talks translation but only the main points.]

Sorrow(soka) can come in and deceiving as compassion(karuna). Worry, concerning, sorrow and sadness are not true compassion. Compassion is connecting with equanimity(upekkhā). Therefore, compassion, equanimity and wisdom are connected. It’s subtle and not easy to distinguish. Most people take sorrow(soka) as compassion(karuna). After the mind of compassion and altruistic joy (mudita) comes in and then falls into life continuum (bhavanaga citta). Therefore, paticcasamupāda (dependent arising) is not going on (not connected). If sorrow comes in, it connects with the dependent arising. (Here Sayadaw gave an important instruction). Whatever mind state arising makes an effort to know it. With this we are not deceiving by the cunning mind. Whatever arising, contemplate impermanence. If you don’t contemplate for the compassionate mind, it doesn’t matter. But if you contemplate it will develop the knowledge. In contemplation of the mind, yogi must distinguish the different states of the mind. With this will know the arising & passing away of the mind. Concepts are also useful in their own. Knowing how to distinguish them will know the arising. By knowing the arising will know the passing away. Contemplate at this, it’s concept. By knowing the passing away is discerning the impermanence. Do you know the benefit of names? If you reject conventional truth you don’t know how to contemplate (Mahasi Vipassanā is a good example.). Therefore, in the Satipatthāna Pali mentioned a word – pajānāti which means to know it. (Sayadaw gave some examples for the seriousness of sorrow.) It’s similar to a person hit by a thorny object and difficult to pull out. Such thing as can’t forget a deceased loved one for 3 years and 3 raining seasons. (This is a Burmese saying.)

[Nalorakk]

貪愛偽裝成慈心
原題： Lust Deceiving as Loving-kindness
開示日期： 1959 年 2 月 24 日


貪愛可能混入心中，偽裝成慈（mettā）。例如修慈時，只願自己喜愛的人安樂，卻刻意排除不喜歡的人；其中便可能有偏愛、佔有或欲貪，而不是純粹慈心。

慈的方向是願一切眾生安樂，不因親疏、愛憎而有根本差別。初學修慈可以從自己、恩人、親愛者等容易生起善意的對象開始，再逐漸擴展；所以「先對所愛者修」本身不必然是貪，關鍵在心是否帶著佔有與排他。[1]

若愛染（taṇhā）混入，先觀察這個心態：知道貪心已生、它依緣變化並滅去；心恢復清明後，再繼續修慈。不要一面貪著，一面硬把它命名為慈。能調御自己心的人，會逐漸知道什麼心正在生起；若從不觀察，便難以分辨，更多不善心便趁隙相續。

最穩妥的方法，是任何明顯心態生起，都如實知道。慈心生起，知道慈；貪愛生起，知道貪；瞋心生起，知道瞋。辨識後再觀它無常，不必羞愧或壓抑。

即使修止（samatha），煩惱也可能混入。例如貪著寧靜、光明、喜悅或特定對象；或因心不如預期而生瞋。貪或瞋介入，定便不穩，慈心也失去純淨。[2]

原英譯說「只有觀禪能穩定」，較精確地說：正確止禪也能鎮伏五蓋、得到穩定定力；但只有觀智進一步如實看見善心與禪定本身無常、苦、無我，才不會把定境執為我與究竟解脫。[2]


中文譯校說明

1. 慈應逐步破除界限，最後平等遍滿；傳統修法常先從容易生慈者開始，不能只因對象是親人便判定為貪愛。判準是無佔有、無欲染、願其真正安樂。

2. 止禪不是必然不穩；善巧修習可達近行定與安止定。禪師重點是：止只能暫伏煩惱，觀慧與聖道才穿透、根除相應煩惱。



[12] Lust Deceiving As Lovingkindness
24th February 1959

Lust can come in and deceiving as loving-kindness (metta), during sending metta only for the loved ones not including others. Metta means for everyone without differentiation. If tanhā comes in, contemplate this mind state first and continue the metta. Someone who overcomes one’s own mind knows whatever mind state arises. Without overcome it don’t know the mind state. Therefore, there are more unwholesome mind states arising. The best way is contemplating whatever mind state arising. By doing serenity(samatha) practice, defilements can come in the practice. In samatha, if lobha or dosa comes in become unstable, and it falls off. Only vipassanā can be stable.

[Nalorakk]

渴愛偽裝成隨喜
原題： Taṇhā Deceiving as Altruistic Joy
開示日期： 1959 年 2 月 25 日


渴愛（taṇhā）與隨喜（muditā）都可能表現為微笑、愉快，外貌相似，所緣與內在動機卻不同。

看見眾生的善行、成就與幸福，無佔有地替他歡喜，希望這份善與樂持續增長，就是隨喜。若喜悅只因「這是我的孩子、我的人、能替我帶來利益」，其中便可能混有渴愛。[1]

禪師用「對所有人歡喜」與「只對某一人歡喜」作簡明區別。更精確地說，隨喜不必在單一心剎那同時以一切眾生為所緣；即使只對一人修，只要是對其善與幸福無嫉、無佔有地歡喜，也可以是真隨喜。問題不在對象數量，而在心的性質。[1]

隨喜由正念與如理作意支持。應逐步擴大心量，對不同眾生的善與成就都能歡喜，不讓嫉妒、比較或佔有介入。

先作決意：「無論什麼心態生起，我都要如實觀察。」有了這個準備，多數時候便能及時察覺。渴愛生起，知道渴愛；隨喜生起，知道隨喜；再觀兩者皆生滅。

禪師說，愛滅，業便「失去果效，像棉絮被風吹散」。這句話應理解為：若愛、取、有徹底滅盡，就不再有未來結生，能造成輪迴的業失去再生所依；它不表示一切已造業的現生果報立即取消。[2]

渴愛黏著五蘊，想把色、受、想、行、識抓成「我、我所」。若能把五取蘊如實觀為苦諦，知道它無常、受逼迫、不可支配，渴愛便逐漸減弱；阿羅漢道生起時，渴愛才徹底滅盡。[3]


中文譯校說明

1. 隨喜的判準是對他人善與幸福無嫉地歡喜，不是必須一次涵蓋所有人。只對一個人修也可能是隨喜；若帶佔有、欲染或自利期待，才是渴愛混入。

2. 過去業並非愛一暫停就全部失效。阿羅漢仍承受某些過去業的現生果；因愛取永斷而不再結生後，能導致未來輪迴的業才無機會產生新有。

3. 觀五蘊為苦能暫伏、削弱愛；完全斷愛是阿羅漢道的作用，不能把一次觀照說成渴愛永久滅盡。



[13] Tanhā Deceiving As Altruistic Joy
25th February 1959

Tanhā and altruistic joy(mudita) are similar in smiling nature. But their objects are not similar. Gladness for all is mudita. If only for someone is tanhā. Mudita comes from mindful attention. Have gladness on everyone. Generally, if only for one person, then tanhā comes in. With a determination whatever mind state arises, I’ll contemplate it. And then mostly you can do it. If tanhā extincts kamma become fruitless. Blown away like a cotton wool. Tanhā is clinging to the khandhas. Therefore, if you can contemplate the khandha as truth of dukkha, tanhā will extinct.

[Nalorakk]

自私偽裝成捨
原題： Selfishness Deceiving as Equanimity
開示日期： 1959 年 2 月 26 日


有些人嘴上說自己保持「捨」，實際卻混有自私、冷漠或瞋怒。

真正的捨（upekkhā），是平等看待眾生，知道眾生是自己業的承受者；在可幫助時仍慈悲行動，對不能控制的結果則不以貪瞋抓取。捨不是「與我無關，我不在乎」。[1]

從一個人的用詞、語氣與態度，可以大致檢查那是真捨，還是壓抑的憤怒。例如話語冷硬、帶報復意味，或以「隨他去」掩飾不願幫助，便未必是平等清明的捨。

嫉妒（issā）、慳吝（macchariya）、瞋（dosa）、掉舉與追悔（kukkucca）可能彼此相應或前後接續，使冷漠外貌下藏著複雜不善心。依阿毗達磨，並非上述所有心所都必然在同一心剎那共同生起；本講重點是它們容易互相支持。[2]

「見時只是見，聞時只是聞」，不在感官經驗後添加貪愛、排斥與我見，便有平等觀照的捨。這呼應《鬱低迦經》等「於所見只是所見」的教導；但不是麻木地看不見他人痛苦。[3]

無論什麼法生起，只如實知道它生起；進一步觀察它無常。若完全不知道正在生什麼心，無明（avijjā）便覆蔽經驗。

緬甸語中有一個源自巴利 "upekkhā" 的詞，日常也可指「不理會、漠不關心」。禪師所批評的，正是把這種冷漠甚至惱怒錯稱為佛法的捨。[4]


中文譯校說明

1. 業果捨是四無量捨的重要基礎，但不否定當下因緣與幫助責任。「各人有各人的業」若被用來拒絕可以提供的援助，便可能是冷漠而非捨。

2. 依上座部阿毗達磨，嫉妒、慳吝與惡作屬瞋根心的偶發心所，不一定同時生起；原英譯的 worry and remorse 應依術語譯作惡作或追悔。

3. 「於所見只是所見」意在不添加愛取我見，不是壓制辨識、情感與倫理回應。

4. 巴利 "upekkhā" 可依語境指中性受、心所捨、禪那捨、覺支捨或四無量捨；本篇主要談四無量捨與觀照平等性，不能把所有用法混為一義。



[14] Selfishness Deceiving As Equanimity
26th February 1959

Some people sometimes using language like equanimity, but including selfishness and anger. Equanimity means seeing all living beings in equilibrium according to their own kammas. By checking the nature of the language and the voice can know true equanimity or not. Envy (issa), selfishness (macchariya), dosa (anger), worry & remorse (kukkucca) can combine together. In seeing just seeing only, in hearing just hearing only…etc. become equanimity (upekkhā). Whatever arising just knowing it arising or contemplating impermanence. If you don’t know about these will become ignorance (avijjā). (There is a Burmese word came from the Pali word upekkhā. Its meaning is indifferent. Here Sayadaw referred to this kind of upekkhā as selfishness and anger.)

[Nalorakk]

憂慮與悲傷偽裝成悚懼
原題： Worry and Sorrow Entering as Sense of Urgency
開示日期： 1959 年 2 月 27 日

（英譯者按："Saṁvega" 在上座部傳統外較難找到單一對應詞；緬甸語日常常使用，像無常、苦、無我等詞一樣。它對反省人身意義非常重要。

禪師說，悚懼是帶智慧的震撼，能推動人走上八聖道、尋求苦的止息。悉達多菩薩、舍利弗尊者及近代禪修者的故事，都顯示這股清醒急迫感如何促人出離。

現代人受貪、瞋、癡影響，把苦當樂，在家庭、社會與自然環境中製造許多問題。

一位西方教師把 "saṁvega" 說明為三組感受同時出現：看清世俗生活徒勞時的震撼、失望與疏離；反省自己長久盲目與自滿時的警醒；以及急切尋找輪迴出口的心。這是英譯者轉述的現代釋義，本譯以意譯摘要，不作長篇逐字引文。[1]

開示雖短，含義很深。真正悚懼能使一般聰慧發展成解脫智慧；若混入焦慮、悲傷與瞋，則可能變成絕望。英譯者把自殺與長期累積不善心、錯誤思想和「有毒教育」相連，這只是單一佛教心理角度；自殺成因通常複雜，不能歸咎於個人道德或一種心態。[2]）


悚懼（saṁvega）是一種帶智的清醒與急迫感。但焦慮、追悔、憂愁與瞋也可能混入，偽裝成「我已看破人生」。真正悚懼雖看見輪迴危險，仍帶著可行方向；絕望則認為沒有出口。[3]

英譯稿說，人自殺是由不善心長期累積所致。應理解為：反覆的絕望、瞋恨、自責可能增加危險；卻不能說每位自殺者只是因不善或修行不足。憂鬱症、躁鬱症、創傷、疼痛、物質使用、社會孤立及急性危機等，都可能參與其中。[2]

應斷除不善（pahātabba），應培養善法（bhāvetabba）。先辨識正在生起的是清醒悚懼，還是焦慮、憂愁、自責與瞋；不善心生起時不必再責備自己，而是停止滋養，必要時求助，並培養念、定、慧與支持性的善緣。

「應斷、應修」涵蓋整體心智修養。八聖道每一支都有離邪、修正的工作；尤其正精進包括防止未生不善、斷已生不善、令未生善生、使已生善增長。[4]

三十七菩提分法若按同一要素在各組重複出現計數，精進有九次，念八次，慧五次，定四次。泰國森林傳統常把「念與慧」合說；莫哥禪師也常以五個能作道支或觀智概括整體實修。每一支都有自己的重要作用，不能只靠情緒上的急迫感。[5]


中文譯校說明

1. "Saṁvega" 可譯「悚懼、宗教震撼、出離的急迫感」；它不是一般恐慌，而是看見生死危險後願意尋找解脫。與之相應的 pasāda 是對出路的澄淨信心，兩者平衡才不致落入絕望。

2. 自殺是醫療與公共衛生上的高風險問題，不能以「不善心太多」作單一因果或道德評價。若本人或身邊的人有立即自傷危險，應聯絡當地緊急服務或危機支援，並由可信任的人陪伴，不要只靠禪修處理急性危機。

3. 真悚懼有智慧與出路，憂愁絕望則被苦壓倒；兩者可同時出現，修行要先如實辨識，不能強迫悲傷者表現振作。

4. 四正勤是正精進的完整結構，不只是用意志排斥不善情緒。

5. 九、八、五、四次是三十七菩提分法中的重複計數，不是修行時間比例，也不表示其他道支不重要。



[15] Worry and Sorrow Entering As Sense Of Urgency
27th February 1959

[Samvega – sense of urgency, this Pali word may be the less well known or even unaware outside the Theravadin tradition. In Burma this word become a common Burmese word as anicca, dukkha, anatta. It seems to me it’s a very important word for contemplation to search for the meaning of our human existence. As Sayadaw mentioned it’s a kind of knowledge(nyan), which can push or inspire someone on the path or following the Noble Eight Fold Path to end dukkha. We can know this from the real stories of Siddhartha Boddhisatta, Sāriputta…etc in the Pali Suttas and some modern day yogis. Nowadays modern human beings under the influence of the 3-unwholesome roots ~ greed, hatred and delusion take Dukkha as Sukha and create a lot of human problems and sufferings in family life, society and bring destruction to natural environments.

A western teacher described the meaning of samvega as –“ It’s a hard word to translate because it covers such a complex range – at least 3-clusters of feeling at once: the oppressive sense of shock, dismay and alienation that comes with realizing the futility and meaning of life as it’s normally lived ; a chastening sense of our own complicity complacency and foolishness in having let ourselves live so blindly ; an anxious sense of urgency in trying to find a way out of the meaningless cycle.”

Although this talk was very short, there were profound meanings behind it. True samvega develop intelligent wisdom to great wisdom. If worry, sorrow and dosa come in, it can be suicidal. Committed suicide and accumulation of unwholesome mental states are also an interesting point. Nowadays more people (young or old) committed suicide than before , because we accumulate more and more pollutants (rubbish) into our hearts every day from many unhealthy ideas or poisoned-educations.]

Sense of urgency (samvega) is a knowledge (intelligence or nyan). But with it worry remorse and dosa can come in. People committed suicide were because of their accumulation of unwholesome mental states. We have to abandon unwholesomeness (pahatabba). Have to develop wholesomeness (bhavetabba). [This last point usage of abandoning (pahatabba) and developing (bhavetabba) actually referred to the whole mental development. Practicing each factor of the Noble Eight Fold Path also has this meaning. So each factor is important in its own. It’s right effort. In the 37-factors of enlightenment; effort is 9-times, sati is 8-times, wisdom is 5-times and samādhi is 4-times mentioned respectively. The Thai forest monks in their talks very often mentioned as sati/paññā. Sayadaw also very often mentioned it important as the whole practice, i-e pancaganga magga or vipassanā knowledge.

[Nalorakk]

把瞋怒當成善法
原題： Take Anger as Wholesome
開示日期： 1959 年 2 月 28 日

（英譯者按：禪師所說「把瞋怒當成善法」，對現代文明彷彿是一項預警。經濟、政治、文化、宗教等領域到處可見暴力與傷害，人們不只把瞋當成正當，也常把貪與癡合理化。無論自稱何種信仰，實際崇拜的可能是無明。）


有些人以粗暴語言教導別人——包括父母、教師與宗教領袖——卻把自己的瞋心當成善意：「我是為你好，所以罵你。」糾正他人可以出於善心，但語言若帶敵意、羞辱與傷害欲，便不能只因目的自稱良善而成為善法。[1]

無論善心或不善心生起，都能及時如實知道的人，才真正開始調御自己的心。除了知道名稱，還須分析心的性質、動機與後果，所以心隨觀（cittānupassanā）很重要。

聲音從心的意向與身體條件而出，語氣往往透露內心。甚至動物也能分辨溫和與威嚇的聲調。佛陀說，瞋怒者容易顯得衰老、醜陋，睡不安穩，也會破壞自己的利益。[2]

譬如同樣投擲一塊石頭，出於瞋恨要傷人，與只為嚇阻危險，心理因素並不相同；有瞋恨時，自己承受的熱惱更大，也更容易傷害雙方及身體。

悲傷時流淚；受驚時毛髮豎立、起雞皮疙瘩；瞋怒也會引起明顯身體反應。英譯甚至說，有人因瞋而自殺；更精確地說，強烈瞋、自責與衝動可能增加自傷危險，但自殺成因複雜，不能歸為單一瞋心。[3]

看看一個人在盛怒或帶恨死亡時的臉，往往緊繃難看。極端瞋怒可能使人血壓上升、胃腸不適；傳統故事說舍利弗以前的老師刪闍耶（Sañjaya）因強烈情緒而吐血。不要以為小小瞋怒無關緊要，它也會使人失眠。[4]

若懂得調整心，臉色與言行也會柔和。只有保持正念的人能在瞋心剛生時看見它；當下觀察其無常，便較不會接著以身口造業。必須知道自己的心何時不善，也要能接受父母與教師的適當指正；但並非每位父母、教師都具備智慧與德行，所以不能把服從權威本身當成善。應以是否減少貪瞋癡、是否符合戒與不傷害作判準。[5]

這些性格從哪裡來？禪師依業與再生說，它們與過去習氣乃至前生相關。英譯記錄禪師甚至從嬰兒外在行為推測最近一生：常哭、易怒者可能從地獄來；常微笑者可能從善趣來；多睡、反應遲鈍者可能從畜生道來。這些推斷無法由巴利經典或現代發展科學可靠驗證，不能拿來給嬰兒貼標籤。[6]

本講真正實用的重點不在猜測已過去的前生，而在重新調整現有習性：訓練語言、身體與心，使不善性格轉為善。若不修正，習氣會愈來愈強，像醃漬物放久後愈來愈酸。

凡夫原有的心並非自然全善；沒有訓練，貪瞋癡便依舊運作，所以需要修正與重新薰習。禪師以烹調魚肉作譬喻：魚自然放著會發臭，加入薑、蔥與香料處理，才變得香美。譬喻旨在說明性格可訓練，不是把人貶為腐敗食物。

即使佛陀在成佛以前，也從尚有待圓滿的凡夫修道，直到善法與智慧究竟。若不能分辨善與不善，就無從修正自己。現在仍有時間，便應趁早調整；到了臨終，累積許多不善習慣，就很難突然改變。

禪師說有兩種「提煉」：第一，從不善中提煉出善，即改過向善；第二，從普通善法再提煉出解脫智慧，不讓禪修者把時間全部花在世俗事務而沒有正確實修。[7]

時間有三種用法：善、不善，以及非善非不善。禪師把睡眠歸入中性用時；多數人一生大半落在不善與中性，真正培養戒定慧的時間很少。因此，最重要的是先知道自己的心。

英譯使用帶時代色彩的說法，把人分成「精神失常者」與「無明的瘋人」：前者是精神疾病，後者是被無明支配的大多數人。這種譬喻旨在指出凡夫顛倒，卻不應用侮辱詞污名化精神疾病患者。[8]

「無明緣行」：無明支配下，人造作許多自己以為正常、實際卻導向苦的行為。精神疾病尚有醫療可尋；無明之病更難，是因社會多數人都共享相似價值，反而不知道自己需要佛法這帖藥。


中文譯校說明

1. 嚴厲語言不必然全由瞋心，有時可出於保護與善巧；但羞辱、敵意、報復欲屬不善。判斷須看意圖、心所與實際傷害，不只看說話音量。

2. 瞋恨的過患可參考 《增支部》AN 7.64 等「瞋怒者所希望敵人遭遇之事，反而臨到自己」的教導，如醜陋、痛苦、失眠、失財與惡名。

3. 自殺不能被道德化為瞋怒的結果；若有急性自傷危險，應立即尋求緊急醫療與危機支援，不宜只靠觀心。

4. 刪闍耶吐血屬佛教註釋故事，不能作醫學因果證據。強烈壓力確可引起身體反應，但吐血需要緊急醫療評估。

5. 接受師長糾正須以正法、倫理與安全為限；佛法不要求服從虐待或不當權威。

6. 由嬰兒哭、笑、睡眠推斷前生去處，沒有可靠經典或科學判準。嬰兒行為受氣質、神經發展、健康、照護與環境等多重因素影響，不應污名化。

7. 原英譯 "two forms of extraction" 語意不明；依上下文譯為兩層提煉：改不善為善，再由世間善轉向解脫修習。

8. 精神疾病不是道德失敗，也不等於癡煩惱。原稿的「瘋人」用語已在正文中依現代尊重原則標示其歷史侷限。



[16] Take Anger As Wholesome
28th February 1959

[Take anger as wholesome – these words by Sayadaw was remarkable. Like a prediction by him for modern man civilization. Even it’s become like a human education. You can see this very clear. A lot of violence and harmfulness are going on in nearly every part of human civilization; economics, politics, cultures, religion ..etc. Actually we are not only take anger as wholesome, also the others 2 unwholesome roots, greed and delusion. For modern man whatever their religions back ground, actually they are worshiping the Trinity-Gods without their knowing – i.e, ignorance (avijjā).]

Some using harsh language to teach people (parents, teachers and religious leaders..etc) and taking it as wholesome mental state. If any wholesome or unwholesome mental state arise by knowing it, and overcome one’s mind. It’s also need to analyze the nature of the mind state. Therefore, contemplation on mind (cittanupassanā) is important. The voice comes from the mind is significant. Even animals can differentiate it. The Buddha said that angry person easy to get old. (Sayadaw gave an example.) Throwing a stone with anger and by frightening to someone are not the same factors. With anger is more painful. It’s harmful to both. Therefore, it’s harmful to the body. With sorrow tears run down. With fright hairs and gooseflesh raise up. Because of anger commit suicide. Go and look at a person’s face died with anger. The face is looked ugly. With anger even vomiting blood (the story of Sāriputta’s former teacher Sanjaya). Don’t take a small anger as insignificant. It can make you sleepless. If you know how to correct the mind, the face also has a good look. Only people have mindfulness can correct oneself. As soon as anger arise, can contemplate it and not continue to action (kamma).

Must know when one’s mind is not good. Also have to accept the correction of parents and teachers. But not every parents and teachers have the qualities. Where this state of mind (character) come from? From birth. Most of them come from hells. (Sayadaw said we can know the recent past life of any baby from the outwards behavior. As example, if a baby cries a lot, comes from hell and has dosa nature. A baby smiles and happy nature, comes from pleasant existence. A baby sleeps a lot from animal existence. Here the important point is not the past life which had already gone. But very important to reconditioning our bad nature to good nature by training our speech, body and mind.) From hells with anger, so they cry a lot, and easier to become angry. Baby with moha whatever happen, they keep quiet. From heaven they speak with smile and happiness. Without correction it becomes worse (for bad characters). If you pickle something for a long time become more and more sour. Originally people’s minds are not good. Nothing is good without correction. Have to make correction or reconditioning (Sayadaw gave a fish meat dish for example.) If you let fish in natural state, it’s smelly. By using ginger, onion and spices, the smell is nice and tasty.

Even the Buddha came out from the bad to goodness. If someone can’t distinguish from good and bad, can’t correct oneself. We still have time and make the corrections. With many bad things in near death is not easy to correct it. There are 2 forms of extraction. Extract from the bad and the good. The first one is correcting the bad things and becomes good. The second one is yogi wasting his times by worldly affairs without proper practice. There are 3 ways of using our times. Good, not good (i.e bad) and between good & bad. Between good & bad is sleeping. Mostly people are living their lives with bad and between. Therefore, the most important is first to know one’s mind. There are 2 types of crazy people, people with mental instability and crazy ignoramus. (People under the influence of ignorance. Most people are falling into this type.) The first one is mental illness. Majority are in the 2nd type. Avijjā paccaya saṅkhāra –> ignorance conditions action –> conditioned crazy ignoramus. Mental illness still has medicine. But crazy ignoramus doesn’t know the medicine, because everyone is like us (i.e crazy ignoramus or ignorance people).

[Nalorakk]

戒與觀禪
原題： Sīla and Vipassanā
開示日期： 1959 年 3 月 12 日


（英譯者按：禪師教導，使用衣服與食物時應如理省察，避免渴愛生起。即使以正命賺錢、取得物品，從戒的角度沒有違犯；若毫無正念、任由愛取增長，從觀禪角度仍有所欠缺。）[1]

省察食物時，若生起厭惡、瞋心，也不正確。例如因此完全不想吃、拒絕維持身體，便從貪著的另一端落入排斥。

正確結果應是捨：既不因美味而生愛，也不因不淨、省察而生瞋。飲食只是為支持身體、止息飢渴、延續梵行，不為娛樂、驕慢、裝飾與美化。[1]

佛世曾有比丘修身不淨後生起強烈厭惡，甚至自殺；佛陀因而另教入出息念，使僧團身心安定。這顯示不淨觀必須由正見、定力與適當指導平衡，不能把厭惡身體當成智慧。[2]

慧根較強者容易發展食厭想（āhāre paṭikkūla-saññā），但不要讓瞋介入。智慧之道是：應修者使之增長（bhāvetabba），應斷者加以斷除（pahātabba）。貪、瞋、癡是應斷，不是應培養。

真正智慧不沉迷飲食，卻不會變成「我厭惡吃喝」的憂受（domanassa）。智慧生起時，不推動不善業，而導向離貪、涅槃；瞋生起，則可能依緣轉成身口意業。

慧是白法，瞋是黑法，兩者不能在同一心中混為一法。能分辨，修行才不會把厭惡誤認成厭離；這也顯示心隨觀的重要。

真正的食厭想不生貪，也不生瞋，而是由慧平等看見：食物由許多條件製成，入口後變化，只是維生所需，不值得愛染。

瞋也有強弱。對某事不悅、憂惱，可稱憂受；進一步爭吵、衝突，瞋的對抗性（paṭigha）更加粗重。它們都與瞋根相關，差別在表現程度。[3]

佛陀的細緻教導不只處理已爆發的衝突，也教我們察覺最初那一點不悅。它很難被看見，卻正是後續惡口與暴力的起點。

英譯說，人們面對衣食常先有瞋恚（vyāpāda），未必立即發展成粗重衝突。家庭成員之間也常有許多不滿，只是不說出口；沉默不等於沒有瞋，仍應如實觀察。

英譯者記錄一件緬甸悲劇：一名男子每天吃飯必須配辣椒；某天妻子忘了準備，他盛怒之下抓起柴木擊中妻子頭部，造成死亡。故事用來警告：看似微小的飲食執著與不悅，一旦未被覺察，可能升高為不可挽回的暴力。[4]

若觀察人類為食物製造的苦，範圍非常廣：農藥、化學物質、污染與爭奪等，都可能由貪求與無明加劇。《相應部》SN 12.63〈子肉譬喻經〉以極強烈譬喻教人省察四食，其中第一項就是段食；目的不是仇視食物，而是不以貪愛取用。[5]


中文譯校說明

1. 出家眾的四資具省察有固定偈文；在家眾可採共同核心：依正命取得，知量使用，不為炫耀與貪著，並觀察使用時的心。

2. 比丘因不淨觀而自殺的背景見 SN 54.9 等。這不是說不淨觀本身錯誤，而是修法失衡、欠缺指導時可能危險；有憂鬱或自傷風險者不應獨自強修厭離身體的觀法。

3. "Domanassa" 是心的憂受；"paṭigha" 是抗拒、瞋礙的心所面向，兩者不是單純按「不悅—打架」固定分級，但在瞋根心中密切相關。

4. 這件殺妻故事未提供可核對來源，應視為英譯者轉述的警世案例，不作歷史事實保證。

5. 《相應部》SN 12.63 的子肉譬喻教人取食如維生必需，不為貪著；不要求拒食、傷害健康或對食物生瞋。



[17] Sīla And Vipassanā
12th March 1959

[Sayadaw said we should use the clothes and foods by reflection to stop tanhā arose. We earn the money by right livelihood still without contemplation nothing wrong with sīla, but in vipassanā it’s negative.]

By contemplation on food, if disgusting and aversion (dosa) arise, it’s also not right. As example, don’t want to eat or stop eating. The result should be equanimity. Neither tanhā nor dosa should arise. (During the Buddha’s time some monks committed suicide by reflection on the repulsiveness of the body.) Yogi has wisdom faculty easy to develop the perception of food as loathsome, but don’t let aversion come in. The way of wisdom is developing (bhavetabba) and abandoning (pahatabba). Lobha, dosa, moha have to be abandoned not for developing. (Now modern men are doing just these things. It’s an important point. Therefore, Sayadaw very often mentioned in his talks about intellectual understanding – ñāta pariññā). If true wisdom, not taking pleasure on foods and drinks, but not become I don’t want to eat or drink and it becomes displeasure (domanasa). If it is wisdom, not continue to kamma, and only to Nibbāna. Dosa arises and continues to kamma (see the paticcasumupāda). Wisdom is white dhamma and dosa is black dhamma, can never mix-up together. By knowing their differences can do it right. Therefore, the important of contemplation on the mind is quite clear. If , it’s true patikula saññā (perception of loathsomeness) will not become lobha and dosa, but only wisdom.

Dosa also has their levels. Displeasure in something is domanassa. Becoming quarrel and fighting is aversion (patigha). These are refined dhamma taught by the Buddha. Both of them are dosa nature. The differences between them are becoming coarser. Here the Buddha wanted to teach was not for patigha, but wanted to know the subtlety of domanassa. It is difficult to know. (According to Sayadaw, mostly we have vyāpāda – ill-will to foods and clothes, and not become patigha. There was a true tragic story happened in Burma. A man used to have his meal everyday with chilies and without it couldn’t eat. But unfortunately, one day for some reasons or forgotten, his wife not prepared for it. At the dinning place he became very angry and instantly grabbed a fire wood near him struck the head of his wife and killed her. If we contemplate the suffering created for/by foods is quite a big problem. (e-g, pesticides, chemical, etc. in foods and other pollutions.) There was an important sutta in Nidāna-Samyutta called Puttamansapama Sutta – A simile of a son’s flesh – about the 4-nutriments, one is physical foods.) In human society, especially in family members there are a lot of vyāpāda happening between each other. But usually we say nothing and keep quite.

[Nalorakk]

在日常生活中止息渴愛
原題： To Stop Craving in Everyday Life
開示日期： 1959 年 3 月 13 日


任何以終結苦為目標的禪修者，都應努力防止煩惱生起。因此，取用四資具——衣服、食物、住處、醫藥——時要如理省察；若毫無省察，感受後便容易接上愛、取，使緣起繼續。[1]

煩惱愈少介入，智慧愈能迅速成熟，朝向涅槃。穿衣時若如理省察，只為遮寒暑、蚊蟲與羞恥、保護身體，便不必生愛；若主要為炫耀、美化自我而著迷，煩惱便混入。

以善意、正當目的整理儀容，本身沒有過失；問題在不善動機。無論做什麼，都要與智（ñāṇa）相應；缺少正念與智慧，愛很容易趁機生起。

所以，日常都要運用念處。帶著正念行住坐臥、穿衣、飲食、工作，能預防部分渴愛；即使愛已生起，也能及早知道，觀其無常，不讓它繼續擴大。

永遠不要放掉正念。無論做什麼，都可省察：「這些五取蘊及其活動屬苦諦，依條件維持，終必變化。」不是把一切生活仇視成痛苦，而是不再把它當成永恆快樂與自我。[2]

有念時，通常也須投入精進；念與精進彼此支持。因此我教你們保持正念、付出努力，再以智慧觀察。

這可以稱為修四念處，也可以從四正勤說明。佛陀有時著重念處，有時著重正勤；實際修行中，念知道所緣，精進防斷不善、培養善，兩者共同工作。[3]

但只有念與精進，尚不能穿透無常。真正如實看見生滅的是觀慧；所以慧是主導，念與精進是支持條件。只有慧能刺破無明。

英譯說這些要點見於《經集》，卻沒有提供精確偈號；不論出處定位，念、勤、慧共同修習確是巴利經典的普遍架構。[4]

在這三者中，慧尤其重要。若沒有正見引導，念也可能成為邪念，精進也可能成為邪精進，例如專注、努力去傷害、欺騙或追逐欲樂。至於真正的世間善慧與出世間慧，其性質就是如實知，不稱為「邪慧」；世俗的聰明狡猾則不等於佛法的慧。[5]

任何法生起，若始終無法觀察其無常，便表示念、精進、定或慧等條件至少有一項不足；應調整修法與身心狀態，而不是只加大用力。


中文譯校說明

1. 四資具的完整省察主要是出家訓練；在家人可實行知量、正命、非炫耀、觀察取用動機等共同核心。

2. 「一切是苦」須依五取蘊與有為法的逼迫性理解，不是要求持續以負面語言壓迫自己，或否定日常善樂。

3. 四念處與四正勤是相互支持的菩提分法，但不是完全同義；念處著重建立念與觀察領域，正勤著重防斷不善、令善增長。

4. 原稿把全部要點歸於《經集》，沒有可核對段落；正文不虛構經號。

5. 經典八道支確有邪念、邪精進與邪定等相對概念。Paññā 在佛教技術語中指慧；一般犯罪技巧或狡猾雖可能被日常語言稱為「聰明」，不屬正慧。



[18] To Stop Craving In Everyday Life
13th March 1959

For any yogi who practices to end dukkha always makes effort to stop kilesas arising. Therefore, should reflect on the 4-requisites. Without it, paticcasamupāda process continues. With no kilesas come in, then Nibbāna element can appear quicker. In wearing clothing with contemplation no kilesa arises. For beautifying is kilesa. Doing with good intention is no fault. Not good intention it is. Whatever we are doing must do it with nyan (knowledge). Without it always tanhā arises. Therefore, always use satipatthāna. Conducting with mindfulness can stop tanhā arising. Even they come in can destroy them. Never let go of sati. Whatever you are doing reflect as dukkha or these are dukkha. If you have sati and including with viriya, they can’t separate. Therefore, I have taught you to be mindful, put effort and contemplate with wisdom. It can be say satipatthāna or the 4-right efforts (sammappadhānā). Why the Buddha sometimes taught as satipatthāna and sometimes as sammappadhānā? However, he said both of them are together. Sati and viriya can’t see impermanence. Contemplative wisdom can see it. Therefore, wisdom is the main, and sati & viriya are supportive factors. Only wisdom can penetrate ignorance. All these points were taught in the Suttanipata by the Buddha.

Paññā is the most important factors of the three, because without paññā , sati can also micca-sati and viriya also micca-viriya (wrong mindfulness and effort), but paññā doesn’t have micca-paññā can be mundane (lokiya) or surpermundane (lokuttara) wisdom respectively. Whatever arising if you can’t contemplate impermanence, then one of the factors is lacking.

[Nalorakk]

誤把昏沉睡眠當成寧靜
原題： Mistaken Sloth and Torpor as Serenity
開示日期： 1959 年 3 月 14 日


許多禪修者可能把昏沉睡眠（thīna-middha）誤認為定與寧靜。心無力、不能清楚掌握所緣，是昏沉睡眠；心明亮、穩定、不散亂地住於所緣，才是定。

修觀時，觀察所緣忽然不見，也可能被誤認為道果。真正道智生起以前，前面的無常所緣應清楚，智慧捨離無常、轉向止息也應清楚；若此前根本沒有明晰的無常觀，只是心變暗、所緣模糊或斷片，多半是昏沉，不應自認證果。[1]

若無常所緣與智慧的捨離都清楚，定與慧便協調運作。昏沉睡眠也會偽裝成「很定、很空」，禪修者若欠缺正知，就可能受騙。

安住於禪修所緣，與失去所緣、陷入朦朧，是完全不同的情況。原英譯說昏沉睡眠有「傾向可意與不可意」兩種，語義不清；可確定的是，昏沉使心沉重、軟弱，不能明確取所緣。[2]

定具有平等、穩定性，不因喜歡或不喜歡所緣而搖動。它是在念所指向的所緣上專一而清楚，不是呆滯。

禪師給一個實用但非絕對的分辨：若是定，身心安穩、清醒，願意繼續坐；若是昏沉，心想逃離所緣、倒下睡覺。但有時真正定中也可在適當時結束，身體疲勞也可能需要休息，不能只以「想不想起身」判斷。[3]

昏沉生起時，也可知道「昏沉心已生」，觀察它的無常，或採用提振精進的方法。若完全不觀察，只順勢奔向床鋪，緣起與習氣便繼續。

佛陀向阿闍世王說明五蓋時，以監獄比喻昏沉睡眠等障礙。禪師因此戲稱床鋪是監獄，是暫時離開佛、法、僧的地方；這是催促放逸者，不是說正常睡眠有罪。[4]

依阿毗達磨，深睡無夢時主要是有分心（bhavaṅga-citta）相續；有分心屬果報心，非善非不善。睡眠因此消耗壽命中的時間，卻不能直接說每一剎那睡眠都是不善。

昏沉睡眠心所則可出現在不善速行心；心路落入有分後，又可能再有昏沉速行，如此交替。若真正入睡，有分心持續生滅。昏沉比中性的有分更值得警惕，因它把心推向不清醒、使修行中斷。[5]

昏沉是敵，念是朋友。禪師以定時醒來為例：睡前清楚提醒自己「何時要醒」，時間到了有時能自然醒來。修禪也可先作意不要忘失所緣，使念在心偏離時較快恢復；但這不替代足夠睡眠。[6]

禪師警告：我們歷經許多困難，今生才具足五項難得條件：

1. 遇到佛陀教法。
2. 遇到能教導諦法的老師。
3. 有能力理解教法。
4. 能實際修行並辨識無常。
5. 有機會證悟涅槃。

多數佛教徒若把時間全耗在過度睡眠及日常貪瞋癡上，便十分可惜。應記得善趣難得、惡趣危險，善用已獲得的修行條件；但也不可因畏懼而剝奪身體所需休息，造成昏沉更嚴重。[7]


中文譯校說明

1. 道智前確有觀智成熟與轉向涅槃的心路說明，但一般禪修者不宜只憑「所緣消失」自行認證道果，應依戒行、三結是否斷除及合格老師長期檢核。

2. 昏沉（thīna）是心的僵滯，睡眠（middha）是心所的沉重不堪任用；原英譯「傾向可意、不可意兩種」缺乏清楚依據。

3. 分辨定與昏沉可看清晰度、能量、所緣連續及起座後效果，不能只看坐得久或是否想起身。

4. 正常睡眠是健康與修行所需。佛陀批評的是放逸、過量與五蓋，不是把床與睡眠本身定為罪惡。

5. 有分心分析屬上座部阿毗達磨註釋；有分不是睡眠專有，清醒時兩段認知心路間也可生起。昏沉睡眠與有分不可混為一法。

6. 睡前設定醒時有時有用，仍應使用正常作息與必要提醒；慢性失眠、嗜睡或睡眠呼吸問題需醫療評估。

7. 修行精進須與身體健康平衡。睡眠不足會損害注意力、情緒與禪修，不應以本講合理化長期剝奪睡眠。



[19] Mistaken Sloth & Torpor As Serenity
14th March 1959

Mistaken sloth and torpor (thina-middha) as serenity (samādhi). Can’t overcome one’s mind is thina-middha. In vipassanā the object of contemplation disappears can be mistaken as path and fruit. For the Path Knowledge to be appeared, impermanence should be clear before. Following by impermanence cease is also must clear. Follow by impermanence is not clear, then it’s only sloth and torpor. If both of them are clear, then serenity and discernment (samādhi and paññā) are together. Sloth and torpor come in and pretend to be samādhi and paññā, but yogi doesn’t know it. Staying with the meditation object and without it is quite different. Sloth and torpor are two kinds and inclination to the pleasant and the unpleasant. The samādhi is equanimity. Samādhi is intensely looking at the object without pleasure or displeasure. It’s concentrating on the object pointing by sati. Therefore, if you want to differentiate samādhi and thina-middha by the object, if samādhi, you don’t want to get up from the sitting, but thina-middha want to run away. If they come in contemplate impermanence, without it dependent arising continues. No contemplation and running towards your bed is liked in the prison (The Buddha’s simile for sloth and torpor to king Ajatasattu). Sleeping beds are prisons, the places without the Buddha, Dhamma & Sangha. Sleeping is staying with the life-continuum (bhavanga-citta). It’s bad in refined nature and not in violent way. These are past kamma results (i.e bhavanga-citta) and we are spending it by sleeping. It’s neither wholesome nor unwholesome minds. Sloth and torpor are not directly extracting the time but the bhavanga-citta is. When we are in sloth and torpor, a javana process (active phase of cognitive process) and then bhavanga-citta process, another javana and then another bhavanga…etc. (sloth and torpor is the javana mind process). If you go to sleep, bhavanga-cittas are arising and passing away continuously.

Of the 2 minds of sloth and torpor and bhavanga, thina-middha is more fearful one, because it sends the mind into bhavanga. Thina-middha is enemy, and sati is friend. (Sayadaw mentioned the important of sati with an example.) You remind yourself “when I will wake up” and go to sleep. And then when the time comes you wake up automatically. (We can also use this method in meditation. Remind us not to forget the object or objects, both samatha and vipassanā) (Sayadaw gave an important warning). With many difficulties before (i.e with many past lives sufferings), now we are in the time of completing with the 5 difficulties to encounter it(1.Encounter the Buddha’s Teachings.2.A teacher who can teach Sacca Dhamma. 3.The ability to understand the Dhammas. 4.Put into practice and discern anicca. 5.Realize Nibbāna.), but the majority of Buddhists are wasting their time by sleeping and busying with lobha, dosa, and moha in daily lives are very foolish. Therefore, we must remember of what the Buddha said that the permanent dwelling places of living being are the planes of misery (apaya bhūmis).