掉舉與精進
原題： Restlessness and Effort
開示日期： 1959 年 3 月 15 日
修觀時，精進（viriya）應持續投入主要所緣，例如色法的無常或名法的無常。若心追逐許多光、顏色、影像等現象，便可能成為掉舉（uddhacca）；禪修者卻有時把「看到很多東西」誤認為精進有成、修行正確。[1]
修止也同樣要安住所緣，例如入出息。心不斷離開呼吸、追逐其他景象，便是在散亂中浪費時間。
精進與定都須對準所緣。掉舉所追逐的內容可能與貪或瞋相應；所以不能只看心很有力、活動很多，就稱為精進。
真正精進不以喜愛或排斥抓取所緣，而是穩定履行應做之事。修觀時，它支持心留在正在顯示無常的法上；其他法若生起而更加明顯，也可先如實知道，再觀其無常，不必僵硬排除。[2]
修止與修觀各有相應所緣。例如修不淨（asubha）止禪時，心應安住於不淨相，不隨其他多種所緣飄走，這才是精進。
禪師以瞄準步槍為譬喻：穩定瞄準、不晃動，如精進；槍口不停顫動，如掉舉；用力過度也會使槍抖動，這時應以定調整。[3]
精進與定若平衡，修行較快進展。精進過強，心容易躁動；定相對過強而精進不足，心則可能沉滯、昏睡，虛耗時間。
禪師以守籠那尊者與大目犍連尊者的故事說明。AN 6.55 記載守籠那過度用力經行，佛陀以琴弦不宜過緊、過鬆教他平衡精進；大目犍連在昏沉時，佛陀教他多種提振方法。原稿所引 SN 51.31 並非最常見的大目犍連昏沉經號，相應內容可見 AN 7.61。[4]
修行停滯時，有些禪修者意志低落，猜想自己沒有波羅蜜，或懷疑方法。實際問題可能只是欠缺老師，不知道如何調整精進與定，不必立刻對自己的根器作負面判決。
同樣地，信（saddhā）與慧（paññā）也要平衡。信、慧、精進、定四項適當協調，念則守護全局，才容易辨識無常；長期失衡，就難以如實知法。[5]
沒有信，修行工作難以開始或完成；但信若缺少慧的檢查，可能轉成盲從與渴求。慧若缺少信、定與慈潤，也可能變成過度分析、機巧與狡辯。這不是說真正慧會變成狡猾，而是世俗智力若未受善法引導，可能如此。[6]
禪師說，舍利弗因智慧特強，須修兩週才證阿羅漢；大目犍連則一週完成。經典傳統確記兩位上首弟子分別在出家半月與七日後證果，但把差異單純歸因於「舍利弗慧太強」屬註釋性教學解釋。[7]
中文譯校說明
1. 禪修中光、顏色與影像可能由感官、注意、定境或睡意等多種條件產生；它們不是必然的掉舉，也不是證果標誌。判準是心是否清楚、穩定、如實知而不貪著。
2. 修觀不必永遠只鎖住一種所緣。四念處可隨當下明顯的身、受、心、法觀察；「一個所緣」主要指不追逐、保持修行主題與連續性。
3. 槍械譬喻取穩定瞄準之義，不涉及鼓勵武力。
4. 守籠那琴弦譬喻見《增支部》AN 6.55；大目犍連對治昏沉常引《增支部》AN 7.61。原稿標《相應部》SN 51.31，需另行核對版本編號。
5. 五根的平衡通常說信與慧平衡、精進與定平衡，念在一切處皆有益。不能只調四項而忽略念。
6. 真正慧不稱為狡猾；「慧過強成狡猾」應理解為未與善心、信定平衡的世俗分析能力，而非正慧本身。
7. 證悟所需時間依根器與因緣，不應拿舍利弗、大目犍連的日數作個人進度標準。
[20] Restlessness And Effort
15th March 1959
In vipassanā practice, effort (viriya) always should take one object. As example, the impermanence of physical phenomenon (rūpa object) or the impermanence of mind (nama object). Instead seeing many things or objects, e-g like light, color, images, it becomes restlessness (uddhacca). But the yogi can take these things as right effort and thinks that his practice is on the right track. What about on samatha practice? It also should stay with the meditation object, e-g the breath. Becoming restless is wasting time.
Viriya and samādhi must take an object only. The object of restlessness can be lobha or dosa (greed or anger). Therefore, viriya and the object are different. Viriya makes effort on the object without taking pleasure or displeasure. Viriya must stay with the impermanent object. If other things arise, it’s uddhacca.
On talking about samatha and vipassanā practices; e-g for samatha, during contemplation on loathsomeness (asubha), the mind should be stay with the object of loathsomeness and should not go out. Then it’s viriya. Except the asubha object, if many objects come in, then it becomes restless. Viriya makes effort on an object (Sayadaw gave an example of using a gun.) If you are aiming a gun without moving is viriya, if shaking then it’s uddhacca.), if too much effort it becomes restless. In this case making adjustment with samādhi. If viriya and samādhi become level out the practice will take short period of times. Over viriya the mind becomes restless. Over samādhi becomes sleepy and wasting times. (Sayadaw gave example of over viriya and samādhi with the stories of Sona and Mahā Mogallana. Because over viriya and samādhi that the practice can’t develop. Some yogis become low spirits and make conclusion on many reasons. They are thinking that don’t have the paramis and doubt about the practice. In reality, they don’t have a teacher and don’t know how to adjust them. Connection with this, faith (saddha) and wisdom (paññā) have to be adjusted. These 4-factors becoming level out can discern impermanence. Without that can’t realize the Dhamma. No faith can’t finish a task, over faith become tanhā, and over paññā become cunning. Sāriputta had to practice for 2 weeks because of over paññā and more contemplation was needed. Mahā-Mogallana took only a week to finish his practice.
莫哥禪師佛法開示 - 第二部
追悔、憂慮與死亡 - Remorse, Worry and Dying
追悔、憂慮與死亡
原題： Remorse, Worry and Dying
開示日期： 1959 年 3 月 16 日、1960 年 12 月 20 日、1961 年 11 月 21 日，共三講
第一講
（英譯者按：禪師提醒弟子，不要被惡作與追悔（kukkucca）纏住，因為它會干擾修行。每個人一生中都可能犯錯，普通過失本身不必然阻止證悟。傳統認為，五無間業與仍未放棄的決定邪見會構成今生證道的重大障礙；其他不善業仍應懺悔、補救、止惡修善，不應因過去錯誤而放棄修行。)[1]
惡作生起時，觀察它無常。聽聞正法很重要，因為能校正錯誤理解。追悔與疑生起，知道它們生起，觀其變化，再回到主要禪修所緣。
善惡行為的基礎可由十善業道、十不善業道理解。十善業道是：
1. 不殺生，關懷眾生安危。
2. 不偷盜，不取未予之物。
3. 不邪淫。
4. 不妄語，不為利益故意說謊。
5. 不兩舌；調和離間者，鞏固和合，說促進團結的話。
6. 不惡口；說柔和、有禮、令人安穩的話。
7. 不綺語；適時、如實、說有益、有法義、有分寸的話。
8. 不貪欲他人所有。
9. 無瞋害，願眾生離怨、離惱、安樂生活。
10. 具正見，知道布施供養有果，善惡業有相應結果。[2]
對已做的不善反覆悔恨，或對尚未完成的善事焦慮，都是 "kukkucca" 的表現。依阿毗達磨，它是與瞋根心相應的細微不悅，所以禪師稱為細瞋。
家庭中，父母尤其容易因子女與未完成責任生起憂慮。佛陀向阿闍世王說明五蓋時，以奴隸比喻受五蓋束縛、不能自主的人；英譯把此特別配於掉舉惡作。[3]
日常憂慮使心不樂，也成為修行的大障礙，必須善巧處理。它常在環境安靜時出現，例如躺下睡覺、坐禪或臨終時；心不是重播過去，就是預演未來，始終離開當下。
"Kukkucca" 是細微瞋性，或許有人不相信。仔細觀察便知道，這是一顆不滿、不安的心，所以我稱它為細瞋。
更麻煩的是，有人把它誤認為善心。例如臨終時想：「我一生沒做過善事，真希望看見兒子或孫子出家一次。」人們可能認為這是善念；但若心的實際性質是焦躁、懊悔與不能放下，便仍是帶不悅的追悔，不因內容提到出家就自動成善。[4]
臨終時不要追逐各種念頭，應安住於自己熟悉的禪修或善所緣。瞋會傷害自己也可能傷害他人；惡作主要在內心折磨自己。
平時你隨時隨地邀請憂慮進來：想這件、想那件，憂這個、憂那個；真正要修行時，卻又不斷尋找完美地點與時間，以各種理由拖延。
第二講
（英譯者按：禪師再次強烈提醒，在生前與臨終都要謹慎處理追悔與憂慮。不要重播過去惡事，也不要焦慮未來才要做的善事。過去已去，只須如實反省、承擔補救，決定不再犯；這與反覆自我折磨不同。未來未知，若現在能做善事，就現在去做。)
追悔與憂慮常在禪修及臨終時浮現，因此尤其要預先訓練。陪伴臨終者的人不要以哭喊、爭執或強迫儀式擾亂；若可能，可由具德、有經驗者以對方熟悉的善法支持。安靜、安全、尊重本人意願的環境最重要。[5]）
"Kukkucca" 可解作對已做不善的懊悔，也帶有憂悲性質。過去所造若不是五無間業，不必用無止盡焦慮再造第二層苦；應承認、懺悔、補救，持戒修觀。[1]
禪師說「只修觀，它便會被消除」，應理解為觀智可止息當下追悔，聖道按次第斷除煩惱；它不會取消已造業的道德責任或所有果報。[6]
過去不善不要反覆重播；未做的善也不要只在心裡擔心。若能做，便實際去做。反覆想而不行動，只是細瞋，沒有利益。
禪師說迦葉佛教法時有一位比丘，臨終因惡作而死，後投生為龍。這是註釋故事，未提供精確出處；所取的教訓，是臨終熟悉心態可能強烈影響心的方向。[7]
從惡趣再得人身不易。今生得來不易，不應把全部時間耗在家務與生意而毫無修行；這不是叫人拋棄家庭責任，而是每日為戒定慧保留實際時間。
臨終若被惡作佔據，可能成為近死業（āsanna-kamma）或臨終所緣，對下一生有重要影響。依後期業論，近死業不是永遠凌駕一切重業與慣行業，不能簡化成「最後一念決定全部命運」。[8]
陪伴者要小心，不擾亂臨終者。可以安靜陪同，若本人平日熟悉觀受，便輕聲提醒苦受無常；不可在他疼痛、譫妄或拒絕時強迫禪修。
有些人臨終拖得較久，英譯說是業正在安排；醫學上可能涉及疾病進程、鎮痛、器官功能與照護措施。佛教徒可從業緣反省，但不能用不可驗證的業說取代醫療與舒適照護。[9]
我們現在就應準備臨終：持戒、修善、熟悉正念所緣，處理遺憾與人際責任，並預先表達醫療與宗教意願。
第三講
惡作是追悔與憂慮，也是一種憂悲。掉舉（uddhacca）與惡作常前後相連：心先不安散動，接著反覆懊惱；依阿毗達磨，它們不一定在同一心剎那同時生起。[10]
相較一般散亂，追悔與憂慮更能長時間折磨心。無論正在禪修與否，都不要反覆想：「我的善事還沒做」「工作還沒完成。」能做便做，不能做便暫時放下。
心不能安住所緣，是掉舉；掉舉提供條件，惡作才容易浮現。人人都可能經驗二者，臨終也可能作為近死所緣出現。
禪師說末利皇后（Mallikā）因臨終憶起一項不善而短暫受苦，故事見《法句經註》，不是巴利經正文。它警告我們：即使一生造很多善，未處理的強烈追悔仍可能擾亂臨終；但不能因此否定一生善業。[11]
臨終不要追逐念頭，只觀察無常。禪師以頗具那尊者（Phagguna）為例：病重時聽佛陀開示，證得不還。AN 6.56 的重點是，臨終聞法、思惟法義可能使心解脫或斷結；經文並非保證每位臨終用力觀無常者都可從預流直至阿羅漢。[12]
溺水者會用盡力氣游泳；同樣，臨終者知道依靠只剩熟悉的修行時，可能集中全部心力。平日坐禪總想起身走動，臨終才會看見慣行不足；所以應在健康時培養。
禪師以牛舍入口的老牛譬喻三種業的先後：靠近門口的牛，早晨開門最先出去；臨終浮現的惡作如靠門老牛，容易先成為下一心流的近緣。這是後期業論譬喻，仍須與重業、慣行業等一併理解。[8]
若平日常觀無常，便形成慣行業（āciṇṇaka-kamma）；臨終繼續修，則成善的近死業。這份無常智可帶來良好方向。
應在死前培養善的近死條件，不要讓不善追悔佔據。禪師連續兩日重說，顯示其重要。他講一位錫蘭老沙彌臨終時，由身為比丘的兒子幫助轉變心態；這說明臨終有善知識很重要，但故事細節未載於英譯摘要。
禪師又提到提舍比丘臨終貪著新袈裟的《法句經註》故事。鏽由鐵而生，反過來腐蝕鐵；同樣，財富與權力若引起愛取，會拖人走向苦趣。財富不是本身有罪，危險在愚人被它反噬，如被自己養的蛇咬傷。[13]
舊事因反覆思惟又變成新的折磨。人人都犯過錯，不要重播；若要思考，就觀察：「我現在這組五蘊正在發生什麼？」不應思惟的舊事又想一次，就又受一次苦。
追悔生起時，觀其無常：追悔心是無常所緣，觀照心具有道分。如此便成觀禪，臨終也可能從不善方向轉為善。
懂得臨終調心，可走向善趣與涅槃；不懂得，則可能被煩惱帶往苦趣。禪師強調近死業可以透過長期訓練而改變，不是臨終臨時施法。造業心透過觀慧轉成知法心，正是準備的核心。[14]
教人如何死亡，在再生論的脈絡下非常重要，因死亡與下一結生相近；但佛法也同樣重視如何如法生活，二者不應對立。
臨終時某個色相可能在心中顯現。不是一個心或身體跑到「另一邊」；依阿毗達磨，是前後心流依業緣相續，後一結生心在新生命生起。[15]
平時有人抱怨「心跑掉了」。禪師說，心沒有像靈魂般跑到所想的地方；它依所緣與根門生起。英譯依阿毗達磨心所依處說心在心處（hadaya-vatthu）生起，指導不要追到想像對象所在，只觀察當下心生。[16]
若以為同一顆心真的離開身體、跑到遠處，便帶有常見式靈魂觀。靈魂信念深厚，甚至有佛教徒自行建立「佛教靈魂論」；這與五蘊緣生無我不相應。
中文譯校說明
1. 五無間業傳統上指殺父、殺母、殺阿羅漢、出佛身血、破和合僧。普通不善不必阻止今生修行，但仍須承擔、懺悔、補救；決定邪見須真正放棄才不再障道。
2. 十善業道是十不善業道的離斷與相應善心；第十正見在此主要指業果正見，尚不是完整四聖諦正見。
3. 《長部》DN 2 以負債、患病、囚禁、奴役、沙漠旅途比喻五蓋的解除；奴隸不是只固定對應掉舉惡作，版本配對需核對。
4. 善的內容可以伴隨不善心態；例如因未做善而自責。應把善願轉成可行行動，而非維持焦慮。
5. 臨終照護應尊重病人意願、宗教背景與醫療需要。平靜不等於禁止家屬表達悲傷，也不應為「保持好最後一念」而拒絕止痛或必要治療。
6. 觀禪能處理當下惡作，不能抹去已造業或免除道德、法律責任。
7. 比丘因惡作投生龍的故事來源未明，保留為禪師所引傳統故事。
8. 上座部後期業論常區分重業、近死業、慣行業、已作業；近死業重要，但不是毫無例外地凌駕其他業。
9. 久病與死亡過程應由醫療原因評估；業論可作宗教理解，不能用來責怪病人「業不肯讓他死」。
10. 掉舉遍於不善心，惡作只在部分瞋根心生起，兩者不必同剎那共存。
11. 末利皇后的臨終故事屬《法句經註》，不是經藏正文。
12. 《增支部》AN 6.56 記頗具那尊者病重聞法而斷五下分結；不能擴張為臨終觀法的必然證果保證。
13. 提舍貪新袈裟投生衣蝨的故事屬《法句經註》，用來警戒臨終執取，不是可驗證的歷史紀錄。
14. 臨終善心最可靠的基礎是平日戒善與慣行修習；不應把全部責任壓在病人最後一刻，增加恐懼。
15. 結生心與心流相續是上座部阿毗達磨註釋模型；早期經典主要以識依緣與再生因果說明，沒有一個靈魂搬移。
16. "Hadaya-vatthu"（心所依處）是後期阿毗達磨註釋概念，經藏未明說心位於解剖學心臟；不能把它當現代神經科學定位。
[21] Remorse, Worry And Dying
16-3-1959 , 20-12-1960 , 21-11-1961
T1 [Sayadaw reminds his disciples not to be caught up by remorse and worry (kukkucca), because they come in and disturb the practice. In one’s life, everyone done something wrong is quite normal and can’t stop anyone for realization. Only the 5-heavy kammas and niyata-miccadiṭṭhi can stop anyone for realization. If kukkucca comes, observe their anicca. Listening dhamma talks are important, so that can correct mistakes. Kukkucca and doubt come, observe them and keep with the meditation. The causes of them are the 10-wholesome and unwholesome dhammas. (The 10-wholesome dhammas are:(1)To avoid the destruction of lives be anxious for the welfare of all lives.(2)To avoid taking what belong to others.(3)To avoid sexual misconduct. (4)To avoid lying, knowingly speaking a lie for the sake of any advantage.(5)To avoid malicious speech, to unite the discordant, to encourage the united, and to utter speech that makes for harmony. (6)To avoid harsh language and speak gentle, courteous and agreeable words. (7)To avoid frivolous talk; to speak at the right time, in accordance with facts, what is useful, moderate and full of sense. (8)To be without covetousness. (9)To be free from ill-will, thinking “These beings were free from hatred and ill-will and would lead a happy life free from trouble”. (10)To possess right view, such as that gifts and offerings are not fruitless and that there are result of wholesome and unwholesome actions.)
Worry about good things that has not done yet and remorse from bad things that had already done. It’s a kind of subtle dosa. In a family mostly parents have kukkucca. In the Buddha’s teaching to King Ajātasattu, kukkucca is liked a slave who can’t make any decision. Human beings have a lot of worries in their daily life. It creates unhappiness and a big hindrance for practice. So, very important to deal with them. They usually come at quiet times, such as sleeping times, practice times and near dying. The mind is in the past and future, and never in the present moment.]
Kukkucca is a refined state of dosa. May be nobody believes this point. You should think carefully. This is a displeasing mind. Therefore, I have said a refined dosa. Another point is some people mistaken it as a wholesome mental state. Example, some people near death, thinking they had never done good things in their lives, wanting to see their grandsons or sons ordaining as novices. Most people think that these are wholesome mental states. They are dying with refined dosa. At that moment don’t think anything, staying with your meditation at the present moment. Dosa harmful to both sides. Kukkucca only harmful to oneself. You are inviting worry at anytime and at anywhere. Thinking this and thinking that, and this worry and that worry. But for doing practice, looking for a place and looking for a time (given many reasons for practice).
T2 [Sayadaw reminds strongly to disciples to treat regret and worry carefully during alive and near death. Never think about something bad from the past and to do something good for the future. The past is already gone and no use to think about but only to contemplate not to do the same mistake again and not for remorse. Nearly everyone in our life had done something wrong before. Worry for the future also useless, because future is unknown. If you want to do something good just do it. Remorse and worry are usually come during practice and dying moment not other times. So, very carefully to deal with them especially during dying moments. Don’t let anyone even family members to disturb the dying person. Let him dies peacefully by himself. But if possible with an able or skillful person helping to support the dying person for good rebirth. There were many stories on this subject. The Buddha also taught many things about how to die. Most important is has a peaceful environment to help the dying person.]
Kukkucca means doing the disgusting things. It’s also a kind of sorrow phenomena. Remorse and worry both of them is soka (sorrow). Whatever unwholesome kammas you had committed which were not the 5-heavy kammas, no need to worry about it. Just do the insight meditation, it will be eradicated. Whatever unwholesome actions had done before, never think about it. In the same way don’t think about wholesome things not doing yet. If you want to do just go and do it. These are refined dosa. No good for thinking about it. (Sayadaw mentioned the story of a monk in the Buddha Kassapa’s Sāsana. Near the time of his death, kukkucca came in and he died. He reborn as a naga serpent.) From the planes of misery to come up as a human being is not so easy. Therefore, with many difficulties to get this life should not waste times with family and business matters. Near death with kukkucca become the asanna-kamma (dying moment kamma). This kamma is the closet to the next life (Sayadaw reminds disciples the important of near death.) The people near the dying person should be very careful, not to disturb the dying person. With dying by contemplation of the impermanence nature of dukkha vedāna. Sometimes the dying person takes a longer time to pass away, because his/her kammas are making arrangement that it takes longer time. From now on we must making preparation and protection for near death.
T3 Kukkucca is remorse and worry, a kind of sorrow. Uddhacca and kukkucca are together, because if one of them arises the other also follows. Remorse and worry are more important than restlessness. If you are practicing or not, never think about them. I haven’t done wholesome things yet or my works are not finished yet. Don’t think about it. Let it go. The mind is restless so it appears. If not, they don’t arise. The mind not want to stay on an object is uddhacca. Both of them arise in everyone. It comes in near death as an asanna-kamma (kammas appear to the mind near death). (Sayadaw told the story of Queen Mallika.) It’s the kamma of near death and rebirth. Even though people had done a lot of wholesome, it’s a dangerous one. During dying don’t think anything, just contemplate impermanence. (For this point Sayadaw gave the story of Ven. Phugguna as an example.) It’s liked someone in drowning. This person near drowning will use all his energy in swimming. It’s the same, a dying person contemplate impermanence will put all his efforts for contemplation. Now, you are sitting in meditation, and getting up and going here and there. At near death only has the practice for rely on, so you put full effort in it. And then can become a sotāpanna to arahant. Phugguna became an anagamin.
(Sayadaw talked about the 3 ways of dying.) The old cows close to the entrance of the cowshed are liked the dying moment of remorse and worry. In the morning open the entrance door they go out first. These things happen because people don’t have a good teacher to teach them and no practice. If you contemplate impermanence very often, it becomes habitual kamma (acinna-kamma) and near death continuing the practice, it becomes asanna-kamma. At dying this impermanent knowledge will give you a very good result.
Instead of unwholesome asanna-kamma develop the wholesome asanna- kamma, by practice before death. It’s a very important matter that I had told you yesterday and today again. (He told a story of an old aged novice in Ceylon, how to correct his mind state near death by his son – a monk.) Therefore, it’s important to have a good teacher or friend at dying. (He told another story of Ven. Tissa who attached to his new robes at the time of death.) The rust corrodes the iron. In the same way, wealth and power drag a person who has craving and attachment to the planes of misery. These were the words of the Buddha on this story. A foolish man has wealth is in danger. And without it is better. It’s liked bitten by one’s own snake. An old thing becomes a new one and torturing you again (the danger of kukkucca). Everyone had made mistakes in his life. Never rethink about it. If you want to think, just think about what happen to my present khandha. If not the old thing becomes a new one and torture you. This comes from rethinking what should not be thought. If they arise, contemplate their impermanence. It’s anicca and the contemplative mind is magga. It becomes vipassanā and at the dying moment a good change. If you don’t know how to die, it will lead you to the planes of misery. If you know how to die, it will lead you to the planes of pleasure and Nibbāna. You can change your asanna-kamma. Don’t doubt about it. Action mind changes into knowledge mind (kamma into pañña) by practice. Teaching how to die is more important than how to live, because dying is close to next rebirth. A physical object appears in the mind. Mind & body are not going to the other side. The mind is inclining towards an object (explained the rebirth process). Sometimes you are complaining that the mind is running away from you. This is your justification. It is difficult to arrest the mind. The mind doesn’t run away anywhere. It appears at the heart base. Don’t contemplate at the place of inclined object, contemplate at the arising place (heart base). If you think the mind is running away, then it is sassata-diṭṭhi (permanent wrong view). It is the same as the soul is going out. (Living beings believe in the soul is a very strong and deep rooted view than any other wrong views. Therefore, even some Buddhists invented a Buddhist Soul Theory or Doctrine by themselves.)
原題： Remorse, Worry and Dying
開示日期： 1959 年 3 月 16 日、1960 年 12 月 20 日、1961 年 11 月 21 日，共三講
第一講
（英譯者按：禪師提醒弟子，不要被惡作與追悔（kukkucca）纏住，因為它會干擾修行。每個人一生中都可能犯錯，普通過失本身不必然阻止證悟。傳統認為，五無間業與仍未放棄的決定邪見會構成今生證道的重大障礙；其他不善業仍應懺悔、補救、止惡修善，不應因過去錯誤而放棄修行。)[1]
惡作生起時，觀察它無常。聽聞正法很重要，因為能校正錯誤理解。追悔與疑生起，知道它們生起，觀其變化，再回到主要禪修所緣。
善惡行為的基礎可由十善業道、十不善業道理解。十善業道是：
1. 不殺生，關懷眾生安危。
2. 不偷盜，不取未予之物。
3. 不邪淫。
4. 不妄語，不為利益故意說謊。
5. 不兩舌；調和離間者，鞏固和合，說促進團結的話。
6. 不惡口；說柔和、有禮、令人安穩的話。
7. 不綺語；適時、如實、說有益、有法義、有分寸的話。
8. 不貪欲他人所有。
9. 無瞋害，願眾生離怨、離惱、安樂生活。
10. 具正見，知道布施供養有果，善惡業有相應結果。[2]
對已做的不善反覆悔恨，或對尚未完成的善事焦慮，都是 "kukkucca" 的表現。依阿毗達磨，它是與瞋根心相應的細微不悅，所以禪師稱為細瞋。
家庭中，父母尤其容易因子女與未完成責任生起憂慮。佛陀向阿闍世王說明五蓋時，以奴隸比喻受五蓋束縛、不能自主的人；英譯把此特別配於掉舉惡作。[3]
日常憂慮使心不樂，也成為修行的大障礙，必須善巧處理。它常在環境安靜時出現，例如躺下睡覺、坐禪或臨終時；心不是重播過去，就是預演未來，始終離開當下。
"Kukkucca" 是細微瞋性，或許有人不相信。仔細觀察便知道，這是一顆不滿、不安的心，所以我稱它為細瞋。
更麻煩的是，有人把它誤認為善心。例如臨終時想：「我一生沒做過善事，真希望看見兒子或孫子出家一次。」人們可能認為這是善念；但若心的實際性質是焦躁、懊悔與不能放下，便仍是帶不悅的追悔，不因內容提到出家就自動成善。[4]
臨終時不要追逐各種念頭，應安住於自己熟悉的禪修或善所緣。瞋會傷害自己也可能傷害他人；惡作主要在內心折磨自己。
平時你隨時隨地邀請憂慮進來：想這件、想那件，憂這個、憂那個；真正要修行時，卻又不斷尋找完美地點與時間，以各種理由拖延。
第二講
（英譯者按：禪師再次強烈提醒，在生前與臨終都要謹慎處理追悔與憂慮。不要重播過去惡事，也不要焦慮未來才要做的善事。過去已去，只須如實反省、承擔補救，決定不再犯；這與反覆自我折磨不同。未來未知，若現在能做善事，就現在去做。)
追悔與憂慮常在禪修及臨終時浮現，因此尤其要預先訓練。陪伴臨終者的人不要以哭喊、爭執或強迫儀式擾亂；若可能，可由具德、有經驗者以對方熟悉的善法支持。安靜、安全、尊重本人意願的環境最重要。[5]）
"Kukkucca" 可解作對已做不善的懊悔，也帶有憂悲性質。過去所造若不是五無間業，不必用無止盡焦慮再造第二層苦；應承認、懺悔、補救，持戒修觀。[1]
禪師說「只修觀，它便會被消除」，應理解為觀智可止息當下追悔，聖道按次第斷除煩惱；它不會取消已造業的道德責任或所有果報。[6]
過去不善不要反覆重播；未做的善也不要只在心裡擔心。若能做，便實際去做。反覆想而不行動，只是細瞋，沒有利益。
禪師說迦葉佛教法時有一位比丘，臨終因惡作而死，後投生為龍。這是註釋故事，未提供精確出處；所取的教訓，是臨終熟悉心態可能強烈影響心的方向。[7]
從惡趣再得人身不易。今生得來不易，不應把全部時間耗在家務與生意而毫無修行；這不是叫人拋棄家庭責任，而是每日為戒定慧保留實際時間。
臨終若被惡作佔據，可能成為近死業（āsanna-kamma）或臨終所緣，對下一生有重要影響。依後期業論，近死業不是永遠凌駕一切重業與慣行業，不能簡化成「最後一念決定全部命運」。[8]
陪伴者要小心，不擾亂臨終者。可以安靜陪同，若本人平日熟悉觀受，便輕聲提醒苦受無常；不可在他疼痛、譫妄或拒絕時強迫禪修。
有些人臨終拖得較久，英譯說是業正在安排；醫學上可能涉及疾病進程、鎮痛、器官功能與照護措施。佛教徒可從業緣反省，但不能用不可驗證的業說取代醫療與舒適照護。[9]
我們現在就應準備臨終：持戒、修善、熟悉正念所緣，處理遺憾與人際責任，並預先表達醫療與宗教意願。
第三講
惡作是追悔與憂慮，也是一種憂悲。掉舉（uddhacca）與惡作常前後相連：心先不安散動，接著反覆懊惱；依阿毗達磨，它們不一定在同一心剎那同時生起。[10]
相較一般散亂，追悔與憂慮更能長時間折磨心。無論正在禪修與否，都不要反覆想：「我的善事還沒做」「工作還沒完成。」能做便做，不能做便暫時放下。
心不能安住所緣，是掉舉；掉舉提供條件，惡作才容易浮現。人人都可能經驗二者，臨終也可能作為近死所緣出現。
禪師說末利皇后（Mallikā）因臨終憶起一項不善而短暫受苦，故事見《法句經註》，不是巴利經正文。它警告我們：即使一生造很多善，未處理的強烈追悔仍可能擾亂臨終；但不能因此否定一生善業。[11]
臨終不要追逐念頭，只觀察無常。禪師以頗具那尊者（Phagguna）為例：病重時聽佛陀開示，證得不還。AN 6.56 的重點是，臨終聞法、思惟法義可能使心解脫或斷結；經文並非保證每位臨終用力觀無常者都可從預流直至阿羅漢。[12]
溺水者會用盡力氣游泳；同樣，臨終者知道依靠只剩熟悉的修行時，可能集中全部心力。平日坐禪總想起身走動，臨終才會看見慣行不足；所以應在健康時培養。
禪師以牛舍入口的老牛譬喻三種業的先後：靠近門口的牛，早晨開門最先出去；臨終浮現的惡作如靠門老牛，容易先成為下一心流的近緣。這是後期業論譬喻，仍須與重業、慣行業等一併理解。[8]
若平日常觀無常，便形成慣行業（āciṇṇaka-kamma）；臨終繼續修，則成善的近死業。這份無常智可帶來良好方向。
應在死前培養善的近死條件，不要讓不善追悔佔據。禪師連續兩日重說，顯示其重要。他講一位錫蘭老沙彌臨終時，由身為比丘的兒子幫助轉變心態；這說明臨終有善知識很重要，但故事細節未載於英譯摘要。
禪師又提到提舍比丘臨終貪著新袈裟的《法句經註》故事。鏽由鐵而生，反過來腐蝕鐵；同樣，財富與權力若引起愛取，會拖人走向苦趣。財富不是本身有罪，危險在愚人被它反噬，如被自己養的蛇咬傷。[13]
舊事因反覆思惟又變成新的折磨。人人都犯過錯，不要重播；若要思考，就觀察：「我現在這組五蘊正在發生什麼？」不應思惟的舊事又想一次，就又受一次苦。
追悔生起時，觀其無常：追悔心是無常所緣，觀照心具有道分。如此便成觀禪，臨終也可能從不善方向轉為善。
懂得臨終調心，可走向善趣與涅槃；不懂得，則可能被煩惱帶往苦趣。禪師強調近死業可以透過長期訓練而改變，不是臨終臨時施法。造業心透過觀慧轉成知法心，正是準備的核心。[14]
教人如何死亡，在再生論的脈絡下非常重要，因死亡與下一結生相近；但佛法也同樣重視如何如法生活，二者不應對立。
臨終時某個色相可能在心中顯現。不是一個心或身體跑到「另一邊」；依阿毗達磨，是前後心流依業緣相續，後一結生心在新生命生起。[15]
平時有人抱怨「心跑掉了」。禪師說，心沒有像靈魂般跑到所想的地方；它依所緣與根門生起。英譯依阿毗達磨心所依處說心在心處（hadaya-vatthu）生起，指導不要追到想像對象所在，只觀察當下心生。[16]
若以為同一顆心真的離開身體、跑到遠處，便帶有常見式靈魂觀。靈魂信念深厚，甚至有佛教徒自行建立「佛教靈魂論」；這與五蘊緣生無我不相應。
中文譯校說明
1. 五無間業傳統上指殺父、殺母、殺阿羅漢、出佛身血、破和合僧。普通不善不必阻止今生修行，但仍須承擔、懺悔、補救；決定邪見須真正放棄才不再障道。
2. 十善業道是十不善業道的離斷與相應善心；第十正見在此主要指業果正見，尚不是完整四聖諦正見。
3. 《長部》DN 2 以負債、患病、囚禁、奴役、沙漠旅途比喻五蓋的解除；奴隸不是只固定對應掉舉惡作，版本配對需核對。
4. 善的內容可以伴隨不善心態；例如因未做善而自責。應把善願轉成可行行動，而非維持焦慮。
5. 臨終照護應尊重病人意願、宗教背景與醫療需要。平靜不等於禁止家屬表達悲傷，也不應為「保持好最後一念」而拒絕止痛或必要治療。
6. 觀禪能處理當下惡作，不能抹去已造業或免除道德、法律責任。
7. 比丘因惡作投生龍的故事來源未明，保留為禪師所引傳統故事。
8. 上座部後期業論常區分重業、近死業、慣行業、已作業；近死業重要，但不是毫無例外地凌駕其他業。
9. 久病與死亡過程應由醫療原因評估；業論可作宗教理解，不能用來責怪病人「業不肯讓他死」。
10. 掉舉遍於不善心，惡作只在部分瞋根心生起，兩者不必同剎那共存。
11. 末利皇后的臨終故事屬《法句經註》，不是經藏正文。
12. 《增支部》AN 6.56 記頗具那尊者病重聞法而斷五下分結；不能擴張為臨終觀法的必然證果保證。
13. 提舍貪新袈裟投生衣蝨的故事屬《法句經註》，用來警戒臨終執取，不是可驗證的歷史紀錄。
14. 臨終善心最可靠的基礎是平日戒善與慣行修習；不應把全部責任壓在病人最後一刻，增加恐懼。
15. 結生心與心流相續是上座部阿毗達磨註釋模型；早期經典主要以識依緣與再生因果說明，沒有一個靈魂搬移。
16. "Hadaya-vatthu"（心所依處）是後期阿毗達磨註釋概念，經藏未明說心位於解剖學心臟；不能把它當現代神經科學定位。
[21] Remorse, Worry And Dying
16-3-1959 , 20-12-1960 , 21-11-1961
T1 [Sayadaw reminds his disciples not to be caught up by remorse and worry (kukkucca), because they come in and disturb the practice. In one’s life, everyone done something wrong is quite normal and can’t stop anyone for realization. Only the 5-heavy kammas and niyata-miccadiṭṭhi can stop anyone for realization. If kukkucca comes, observe their anicca. Listening dhamma talks are important, so that can correct mistakes. Kukkucca and doubt come, observe them and keep with the meditation. The causes of them are the 10-wholesome and unwholesome dhammas. (The 10-wholesome dhammas are:(1)To avoid the destruction of lives be anxious for the welfare of all lives.(2)To avoid taking what belong to others.(3)To avoid sexual misconduct. (4)To avoid lying, knowingly speaking a lie for the sake of any advantage.(5)To avoid malicious speech, to unite the discordant, to encourage the united, and to utter speech that makes for harmony. (6)To avoid harsh language and speak gentle, courteous and agreeable words. (7)To avoid frivolous talk; to speak at the right time, in accordance with facts, what is useful, moderate and full of sense. (8)To be without covetousness. (9)To be free from ill-will, thinking “These beings were free from hatred and ill-will and would lead a happy life free from trouble”. (10)To possess right view, such as that gifts and offerings are not fruitless and that there are result of wholesome and unwholesome actions.)
Worry about good things that has not done yet and remorse from bad things that had already done. It’s a kind of subtle dosa. In a family mostly parents have kukkucca. In the Buddha’s teaching to King Ajātasattu, kukkucca is liked a slave who can’t make any decision. Human beings have a lot of worries in their daily life. It creates unhappiness and a big hindrance for practice. So, very important to deal with them. They usually come at quiet times, such as sleeping times, practice times and near dying. The mind is in the past and future, and never in the present moment.]
Kukkucca is a refined state of dosa. May be nobody believes this point. You should think carefully. This is a displeasing mind. Therefore, I have said a refined dosa. Another point is some people mistaken it as a wholesome mental state. Example, some people near death, thinking they had never done good things in their lives, wanting to see their grandsons or sons ordaining as novices. Most people think that these are wholesome mental states. They are dying with refined dosa. At that moment don’t think anything, staying with your meditation at the present moment. Dosa harmful to both sides. Kukkucca only harmful to oneself. You are inviting worry at anytime and at anywhere. Thinking this and thinking that, and this worry and that worry. But for doing practice, looking for a place and looking for a time (given many reasons for practice).
T2 [Sayadaw reminds strongly to disciples to treat regret and worry carefully during alive and near death. Never think about something bad from the past and to do something good for the future. The past is already gone and no use to think about but only to contemplate not to do the same mistake again and not for remorse. Nearly everyone in our life had done something wrong before. Worry for the future also useless, because future is unknown. If you want to do something good just do it. Remorse and worry are usually come during practice and dying moment not other times. So, very carefully to deal with them especially during dying moments. Don’t let anyone even family members to disturb the dying person. Let him dies peacefully by himself. But if possible with an able or skillful person helping to support the dying person for good rebirth. There were many stories on this subject. The Buddha also taught many things about how to die. Most important is has a peaceful environment to help the dying person.]
Kukkucca means doing the disgusting things. It’s also a kind of sorrow phenomena. Remorse and worry both of them is soka (sorrow). Whatever unwholesome kammas you had committed which were not the 5-heavy kammas, no need to worry about it. Just do the insight meditation, it will be eradicated. Whatever unwholesome actions had done before, never think about it. In the same way don’t think about wholesome things not doing yet. If you want to do just go and do it. These are refined dosa. No good for thinking about it. (Sayadaw mentioned the story of a monk in the Buddha Kassapa’s Sāsana. Near the time of his death, kukkucca came in and he died. He reborn as a naga serpent.) From the planes of misery to come up as a human being is not so easy. Therefore, with many difficulties to get this life should not waste times with family and business matters. Near death with kukkucca become the asanna-kamma (dying moment kamma). This kamma is the closet to the next life (Sayadaw reminds disciples the important of near death.) The people near the dying person should be very careful, not to disturb the dying person. With dying by contemplation of the impermanence nature of dukkha vedāna. Sometimes the dying person takes a longer time to pass away, because his/her kammas are making arrangement that it takes longer time. From now on we must making preparation and protection for near death.
T3 Kukkucca is remorse and worry, a kind of sorrow. Uddhacca and kukkucca are together, because if one of them arises the other also follows. Remorse and worry are more important than restlessness. If you are practicing or not, never think about them. I haven’t done wholesome things yet or my works are not finished yet. Don’t think about it. Let it go. The mind is restless so it appears. If not, they don’t arise. The mind not want to stay on an object is uddhacca. Both of them arise in everyone. It comes in near death as an asanna-kamma (kammas appear to the mind near death). (Sayadaw told the story of Queen Mallika.) It’s the kamma of near death and rebirth. Even though people had done a lot of wholesome, it’s a dangerous one. During dying don’t think anything, just contemplate impermanence. (For this point Sayadaw gave the story of Ven. Phugguna as an example.) It’s liked someone in drowning. This person near drowning will use all his energy in swimming. It’s the same, a dying person contemplate impermanence will put all his efforts for contemplation. Now, you are sitting in meditation, and getting up and going here and there. At near death only has the practice for rely on, so you put full effort in it. And then can become a sotāpanna to arahant. Phugguna became an anagamin.
(Sayadaw talked about the 3 ways of dying.) The old cows close to the entrance of the cowshed are liked the dying moment of remorse and worry. In the morning open the entrance door they go out first. These things happen because people don’t have a good teacher to teach them and no practice. If you contemplate impermanence very often, it becomes habitual kamma (acinna-kamma) and near death continuing the practice, it becomes asanna-kamma. At dying this impermanent knowledge will give you a very good result.
Instead of unwholesome asanna-kamma develop the wholesome asanna- kamma, by practice before death. It’s a very important matter that I had told you yesterday and today again. (He told a story of an old aged novice in Ceylon, how to correct his mind state near death by his son – a monk.) Therefore, it’s important to have a good teacher or friend at dying. (He told another story of Ven. Tissa who attached to his new robes at the time of death.) The rust corrodes the iron. In the same way, wealth and power drag a person who has craving and attachment to the planes of misery. These were the words of the Buddha on this story. A foolish man has wealth is in danger. And without it is better. It’s liked bitten by one’s own snake. An old thing becomes a new one and torturing you again (the danger of kukkucca). Everyone had made mistakes in his life. Never rethink about it. If you want to think, just think about what happen to my present khandha. If not the old thing becomes a new one and torture you. This comes from rethinking what should not be thought. If they arise, contemplate their impermanence. It’s anicca and the contemplative mind is magga. It becomes vipassanā and at the dying moment a good change. If you don’t know how to die, it will lead you to the planes of misery. If you know how to die, it will lead you to the planes of pleasure and Nibbāna. You can change your asanna-kamma. Don’t doubt about it. Action mind changes into knowledge mind (kamma into pañña) by practice. Teaching how to die is more important than how to live, because dying is close to next rebirth. A physical object appears in the mind. Mind & body are not going to the other side. The mind is inclining towards an object (explained the rebirth process). Sometimes you are complaining that the mind is running away from you. This is your justification. It is difficult to arrest the mind. The mind doesn’t run away anywhere. It appears at the heart base. Don’t contemplate at the place of inclined object, contemplate at the arising place (heart base). If you think the mind is running away, then it is sassata-diṭṭhi (permanent wrong view). It is the same as the soul is going out. (Living beings believe in the soul is a very strong and deep rooted view than any other wrong views. Therefore, even some Buddhists invented a Buddhist Soul Theory or Doctrine by themselves.)
探究與邪見 - Investigation and Wrong Views
探究與邪見
原題： Investigation and Wrong Views
開示日期： 1959 年 3 月 20 日
沒有佛陀與正法教師指引，人們自行探究世界起源、生命本質，可能建立邪見；某些邪見又被後人當作知識。人們後來不再檢查其根據，只因傳統如此便照著追隨。[1]
佛陀宣稱自己的法不是只從別人聽來，而是親自修行、直接證悟後再教導。禪師另有系列開示詳說邪見的八種原因。[2]
今生即使供養、護持佛法僧，也不要只以此滿足。若沒有正見與戒行，來世仍有墮苦趣的可能；佛教身分、布施與儀式不能自動保證解脫。在人間，父母、教師、傳統與文化所教的內容，也可能包含錯誤見解；但不能反過來宣稱父母、教育與文化全部都是邪見。應依是否符合因果、戒德、四聖諦與可驗證經驗逐項檢查。[3]
即使在人界，遇到能導向解脫的正見也很難，其他趣更不用說。只相信業果的業自性正見，仍不足以斷除以自我為中心的見；在五種正見分類中，它只是第一種。所以我教你們觀察五蘊。真正回頭探究自己的身心生滅十分稀有，只有修觀者願意持續做這件事。
佛陀以智慧發現，一切不善法中，沒有比邪見過失更重者；受邪見支配，幾乎任何不善都可能造作。邪見也依五取蘊與對它的錯認生起，不可輕視；若不斷除，難出輪迴。[4]
應儘快實修。即使婆迦梵天（Baka Brahmā）也把自己的梵天五蘊誤認為常住、安穩，近似把有為境界當成究竟；《中部》MN 49〈梵天請經〉記載他宣稱該處常、恆、永住、無生老死，佛陀指出這是無明。[5]
祈求取得新的五蘊，若出於有愛與常見，便仍是錯誤方向。有些人不願聽諦法，禪師比喻如狗不怕石頭本身，反而只怕投石聲：不怕五蘊老病死，卻害怕聽到揭示五蘊之苦的開示。
愛與邪見常一起支配對五蘊的執取。凡夫取得五蘊，便具邪見隨眠生起的條件；不能說只要有五蘊就當下必有邪見，因聖者也有五蘊，而預流者已根除有身見。[6]
不善於探究，就發展邪見；善於依緣起與三相探究，便發展無我智（anatta-ñāṇa），走向涅槃。
世人所做許多事都為保護、擴張、裝飾五蘊。照顧身體本身是必要責任；問題是五蘊愈興盛，自我認同與愛取也跟著膨脹。沒有比祈求永遠取得苦蘊、卻自認求福更顛倒的事。
原英譯末句說「只要知道聖諦，就不會再得到五蘊」。若指初步聞思，並不正確；預流、一來、不還仍會再生。只有四聖諦智圓滿為阿羅漢道、斷盡愛取業有，般涅槃後才不再有新五蘊。[7]
中文譯校說明
1. 自主探究不必然導向邪見；禪師批評的是以無明、自我預設與未檢驗傳統作基礎的思辨。佛法本身也鼓勵如理審查。
2. 佛陀的無師自悟特指最後生菩薩親證無上正覺；他仍曾向多位老師學習禪定。聖弟子則須依佛陀教法證悟。
3. 原開示把父母、教師、傳統、文化概括為邪見，語氣過強。它們可能含正見也可能含邪見，應逐項辨別，不可否定所有人文傳承。
4. 《增支部》AN 1 等確說沒有其他一法像邪見般使未生不善生起、已生不善增長；重點是見解引導長期行為。
5. 《中部》MN 49 的婆迦梵天把梵界認作常住、永恆、無更上出離，並非逐字說「我的五蘊就是涅槃」。
6. 邪見隨眠只存在於尚未由聖道根除者。阿羅漢生前有五蘊卻無任何邪見，故不能說五蘊本身必然等於邪見。
7. 「知四諦便不再得蘊」須以阿羅漢道圓滿知四諦理解；初果至三果仍有後有。
[22] Investigation & Wrong Views
20th March 1959
Without the help of the Buddha and teachers (i.e, Buddhists) and investigated about the world created wrong views (outside the teachings of the Buddha). These wrong views became knowledge. Later human beings without investigation and checking these wrong views and following them wrongly. The Buddha declared that his teachings were not hearing from others, but from his own practice and direct experience, and then taught to others. There are 8 causes for wrong views. Therefore, in this life you are the supporter of the Triple Gems (i.e Buddha, Dhamma & Sangha) and don’t be satisfied only with it. Next life can be fallen into the hells. Also can be born as dogs, cows, chickens and pigs. In the human world, parents and teachers teaching to us are wrong views. Traditions and cultures are also wrong views. These things are only concern with human beings. Even in this human plane the chances to have right view is very little. No need to talk about other planes. Believe in the law of kamma (kammasakata sammādiṭṭhi) also can’t dispel wrong views. (Wrong views connect with the self). In the 5 kinds of right views, it’s only the first one. Therefore, I have to tell you to observe the khandhas. Also it’s very rare for someone to observe or contemplate the khandhas. Only the vipassanā yogi investigates them.
According to the Buddha, he used his knowledge and found out that in all the unwholesome dhammas, there were no dhammas had greater fault than wrong views. There are no unwholesome dhammas it can’t do. It also depends on the khandhas. Don’t take this lightly. If not, you can’t come out from the round of existence. Do the practice quickly. Even the Baka Brahma took the khandhas as Nibbāna. He said that his khandha was never old, sick and dead. Making prayers to beg for the khandhas is wrong view. Some people don’t want to listen to the sacca dhammas. They are liked dogs and not afraid the stones but to the sound. Not afraid the khandhas but to the sound of Dhamma. Craving and wrong view are together. If you have the khandhas you have wrong view. It is latent in the khandhas. Only noble beings are free from it. Don’t know how to investigate developing wrong view. Knowing how to investigate develop the anatta nyan (knowledge of not-self) and leading to Nibbāna. In the world human beings doing all the things are for the welfare of the khandhas. If khandhas develop, wrong views also develop. There is nothing more foolish than making prayers for the khandhas. These are going to the planes of misery. Only by knowing the Noble Truth that will not get the khandhas.
原題： Investigation and Wrong Views
開示日期： 1959 年 3 月 20 日
沒有佛陀與正法教師指引，人們自行探究世界起源、生命本質，可能建立邪見；某些邪見又被後人當作知識。人們後來不再檢查其根據，只因傳統如此便照著追隨。[1]
佛陀宣稱自己的法不是只從別人聽來，而是親自修行、直接證悟後再教導。禪師另有系列開示詳說邪見的八種原因。[2]
今生即使供養、護持佛法僧，也不要只以此滿足。若沒有正見與戒行，來世仍有墮苦趣的可能；佛教身分、布施與儀式不能自動保證解脫。在人間，父母、教師、傳統與文化所教的內容，也可能包含錯誤見解；但不能反過來宣稱父母、教育與文化全部都是邪見。應依是否符合因果、戒德、四聖諦與可驗證經驗逐項檢查。[3]
即使在人界，遇到能導向解脫的正見也很難，其他趣更不用說。只相信業果的業自性正見，仍不足以斷除以自我為中心的見；在五種正見分類中，它只是第一種。所以我教你們觀察五蘊。真正回頭探究自己的身心生滅十分稀有，只有修觀者願意持續做這件事。
佛陀以智慧發現，一切不善法中，沒有比邪見過失更重者；受邪見支配，幾乎任何不善都可能造作。邪見也依五取蘊與對它的錯認生起，不可輕視；若不斷除，難出輪迴。[4]
應儘快實修。即使婆迦梵天（Baka Brahmā）也把自己的梵天五蘊誤認為常住、安穩，近似把有為境界當成究竟；《中部》MN 49〈梵天請經〉記載他宣稱該處常、恆、永住、無生老死，佛陀指出這是無明。[5]
祈求取得新的五蘊，若出於有愛與常見，便仍是錯誤方向。有些人不願聽諦法，禪師比喻如狗不怕石頭本身，反而只怕投石聲：不怕五蘊老病死，卻害怕聽到揭示五蘊之苦的開示。
愛與邪見常一起支配對五蘊的執取。凡夫取得五蘊，便具邪見隨眠生起的條件；不能說只要有五蘊就當下必有邪見，因聖者也有五蘊，而預流者已根除有身見。[6]
不善於探究，就發展邪見；善於依緣起與三相探究，便發展無我智（anatta-ñāṇa），走向涅槃。
世人所做許多事都為保護、擴張、裝飾五蘊。照顧身體本身是必要責任；問題是五蘊愈興盛，自我認同與愛取也跟著膨脹。沒有比祈求永遠取得苦蘊、卻自認求福更顛倒的事。
原英譯末句說「只要知道聖諦，就不會再得到五蘊」。若指初步聞思，並不正確；預流、一來、不還仍會再生。只有四聖諦智圓滿為阿羅漢道、斷盡愛取業有，般涅槃後才不再有新五蘊。[7]
中文譯校說明
1. 自主探究不必然導向邪見；禪師批評的是以無明、自我預設與未檢驗傳統作基礎的思辨。佛法本身也鼓勵如理審查。
2. 佛陀的無師自悟特指最後生菩薩親證無上正覺；他仍曾向多位老師學習禪定。聖弟子則須依佛陀教法證悟。
3. 原開示把父母、教師、傳統、文化概括為邪見，語氣過強。它們可能含正見也可能含邪見，應逐項辨別，不可否定所有人文傳承。
4. 《增支部》AN 1 等確說沒有其他一法像邪見般使未生不善生起、已生不善增長；重點是見解引導長期行為。
5. 《中部》MN 49 的婆迦梵天把梵界認作常住、永恆、無更上出離，並非逐字說「我的五蘊就是涅槃」。
6. 邪見隨眠只存在於尚未由聖道根除者。阿羅漢生前有五蘊卻無任何邪見，故不能說五蘊本身必然等於邪見。
7. 「知四諦便不再得蘊」須以阿羅漢道圓滿知四諦理解；初果至三果仍有後有。
[22] Investigation & Wrong Views
20th March 1959
Without the help of the Buddha and teachers (i.e, Buddhists) and investigated about the world created wrong views (outside the teachings of the Buddha). These wrong views became knowledge. Later human beings without investigation and checking these wrong views and following them wrongly. The Buddha declared that his teachings were not hearing from others, but from his own practice and direct experience, and then taught to others. There are 8 causes for wrong views. Therefore, in this life you are the supporter of the Triple Gems (i.e Buddha, Dhamma & Sangha) and don’t be satisfied only with it. Next life can be fallen into the hells. Also can be born as dogs, cows, chickens and pigs. In the human world, parents and teachers teaching to us are wrong views. Traditions and cultures are also wrong views. These things are only concern with human beings. Even in this human plane the chances to have right view is very little. No need to talk about other planes. Believe in the law of kamma (kammasakata sammādiṭṭhi) also can’t dispel wrong views. (Wrong views connect with the self). In the 5 kinds of right views, it’s only the first one. Therefore, I have to tell you to observe the khandhas. Also it’s very rare for someone to observe or contemplate the khandhas. Only the vipassanā yogi investigates them.
According to the Buddha, he used his knowledge and found out that in all the unwholesome dhammas, there were no dhammas had greater fault than wrong views. There are no unwholesome dhammas it can’t do. It also depends on the khandhas. Don’t take this lightly. If not, you can’t come out from the round of existence. Do the practice quickly. Even the Baka Brahma took the khandhas as Nibbāna. He said that his khandha was never old, sick and dead. Making prayers to beg for the khandhas is wrong view. Some people don’t want to listen to the sacca dhammas. They are liked dogs and not afraid the stones but to the sound. Not afraid the khandhas but to the sound of Dhamma. Craving and wrong view are together. If you have the khandhas you have wrong view. It is latent in the khandhas. Only noble beings are free from it. Don’t know how to investigate developing wrong view. Knowing how to investigate develop the anatta nyan (knowledge of not-self) and leading to Nibbāna. In the world human beings doing all the things are for the welfare of the khandhas. If khandhas develop, wrong views also develop. There is nothing more foolish than making prayers for the khandhas. These are going to the planes of misery. Only by knowing the Noble Truth that will not get the khandhas.
想與邪見 - Perception and Wrong View
想與邪見
原題： Perception and Wrong View
開示日期： 1959 年 3 月 23 日
想（saññā）具有辨識、標記的作用，使我們認出「父親、母親、兒子」等。若只剩這些稱呼，實際名色的生滅便被遮住；人又把名稱所指的人當成恆常實體，完全依靠、執取，邪見便可能生起。[1]
問題不在「父母」這些世俗稱呼。若知道它們是世俗諦，仍可尊敬、奉養與依靠父母；錯誤在把世俗辨識當成勝義常我，忘記父母與自己都是依緣生滅的名色。[1]
由錯想發展為邪見。許多邪見先受想所建立的固定形象影響，因此人依靠的其實是無常、苦、無我，終將走向生、老、死的五蘊，卻把它誤認為永久庇護。
禪師說：「勝義所緣止息，才能證得無所緣的勝義涅槃。」更精確地說，觀智先以名色勝義法及其三相為所緣；道智成熟時捨離有為所緣，轉以涅槃為所緣。涅槃不是「沒有任何所緣」，而是道果心的無為所緣。[2]
想有正、錯兩種方向。正確辨識能支持正見；顛倒想則支持邪見。必須分清。
由想顛倒（saññā-vipallāsa），可進一步形成心顛倒（citta-vipallāsa）與見顛倒（diṭṭhi-vipallāsa）：把無常想成常，把苦認作樂，把無我認作我，把不淨認作淨。[3]
了解名色性質及其因果過程，註釋有時稱這樣的善凡夫為小預流者（cūḷa-sotāpanna），說他下一生可免於苦趣；但尚未生預流道，這項正見仍不如聖者穩固。[4]
禪師另稱真正預流者為「大預流者」（mahā-sotāpanna）：由觀禪生起預流道，斷有身見、疑與戒禁取，永久根除見隨眠（diṭṭhānusaya），從此完全不墮苦趣。"Mahā-sotāpanna" 不是經典常用的正式果位名稱，只是為對比小預流者而用。[4]
每當想生起，便觀察其無常，就不讓它繼續轉成邪見；想生後若毫無覺察，便容易跟上既有我見。
例如看見兒子，只生起「兒子」的世俗辨識，並沒有過失；但若接著想「他是我永遠的依靠，必須照我的欲望存在」，便混入愛取與邪見。正常信任、親情與互助也不等於邪見，關鍵是是否執為不變、可完全控制的我所。[5]
每次相似認知生起，都如實觀察。修成習慣後便不困難；困難常來自平日從未訓練。這對禪修者十分重要。
中文譯校說明
1. 世俗上的父母、子女關係真實有效，承擔倫理與法律責任；觀名色無我不是否定親情、孝養或人的尊嚴。
2. 原英譯稱涅槃為 "objectless paramattha Nibbāna"，容易誤導。涅槃本身不取所緣，但它是道心、果心的所緣；不能譯成完全「無所緣」或什麼都沒有。
3. 通行四顛倒是於無常計常、於苦計樂、於無我計我、於不淨計淨；可分想、心、見三層。
4. 小預流者是註釋所稱善凡夫；「大預流者」只是本講對真正初果者的對稱，不是另有第五聖果。
5. 依靠家人作為世俗互助不必然是邪見；只有把關係執為永恆自我、完全可支配，才落入錯見與愛取。
[23] Perception & Wrong View
23rd March 1959
Sañña is perception, making the perceptions of father, mother …etc. The reality of mind & body disappears and perceptions come in and taking them as real father and mother and relying on them. Don’t know them as conventional truth. Taking the perception as real and depending and relying on them. Because of wrong perception, it becomes wrong view. Most wrong views come from perceptions. Therefore, human beings are relying on impermanence, suffering and not-self, birth, old age and death. From ending of the paramattha objects can realize the objectless paramattha Nibbāna. There are 2 kinds of perceptions, right and wrong perceptions. Right perception becomes right view and wrong perception becomes wrong view. You must know the differences. From the perception of perversion or distortion (sañña vipallasa) come the knowing of perversion (citta vipallasa) and the view of perversion (diṭṭhi vipallasa) respectively. Knowing the nature of the mind & body and their causes and effects processes is a cula-sotāpanna. And free from one life to the planes of misery. To become a maha- sotāpanna by contemplation and abandoning wrong view and attachment to them. And then totally free from the planes of misery, because he has no latent tendency of wrong view (ditthanusaya). Everytime perception arises by contemplation of impermanence and not become wrong view. After it’s arising and not contemplating and following by wrong view. As an example, seeing the son, with the only perception of the son not create a fault. But I have to rely on him, and then it’s sticking with wrong view. Everytime it comes, have to contemplate. If become a habit and it’s not difficult. Difficulties come from no habitual practice. (This is a very important point for yogis.)
原題： Perception and Wrong View
開示日期： 1959 年 3 月 23 日
想（saññā）具有辨識、標記的作用，使我們認出「父親、母親、兒子」等。若只剩這些稱呼，實際名色的生滅便被遮住；人又把名稱所指的人當成恆常實體，完全依靠、執取，邪見便可能生起。[1]
問題不在「父母」這些世俗稱呼。若知道它們是世俗諦，仍可尊敬、奉養與依靠父母；錯誤在把世俗辨識當成勝義常我，忘記父母與自己都是依緣生滅的名色。[1]
由錯想發展為邪見。許多邪見先受想所建立的固定形象影響，因此人依靠的其實是無常、苦、無我，終將走向生、老、死的五蘊，卻把它誤認為永久庇護。
禪師說：「勝義所緣止息，才能證得無所緣的勝義涅槃。」更精確地說，觀智先以名色勝義法及其三相為所緣；道智成熟時捨離有為所緣，轉以涅槃為所緣。涅槃不是「沒有任何所緣」，而是道果心的無為所緣。[2]
想有正、錯兩種方向。正確辨識能支持正見；顛倒想則支持邪見。必須分清。
由想顛倒（saññā-vipallāsa），可進一步形成心顛倒（citta-vipallāsa）與見顛倒（diṭṭhi-vipallāsa）：把無常想成常，把苦認作樂，把無我認作我，把不淨認作淨。[3]
了解名色性質及其因果過程，註釋有時稱這樣的善凡夫為小預流者（cūḷa-sotāpanna），說他下一生可免於苦趣；但尚未生預流道，這項正見仍不如聖者穩固。[4]
禪師另稱真正預流者為「大預流者」（mahā-sotāpanna）：由觀禪生起預流道，斷有身見、疑與戒禁取，永久根除見隨眠（diṭṭhānusaya），從此完全不墮苦趣。"Mahā-sotāpanna" 不是經典常用的正式果位名稱，只是為對比小預流者而用。[4]
每當想生起，便觀察其無常，就不讓它繼續轉成邪見；想生後若毫無覺察，便容易跟上既有我見。
例如看見兒子，只生起「兒子」的世俗辨識，並沒有過失；但若接著想「他是我永遠的依靠，必須照我的欲望存在」，便混入愛取與邪見。正常信任、親情與互助也不等於邪見，關鍵是是否執為不變、可完全控制的我所。[5]
每次相似認知生起，都如實觀察。修成習慣後便不困難；困難常來自平日從未訓練。這對禪修者十分重要。
中文譯校說明
1. 世俗上的父母、子女關係真實有效，承擔倫理與法律責任；觀名色無我不是否定親情、孝養或人的尊嚴。
2. 原英譯稱涅槃為 "objectless paramattha Nibbāna"，容易誤導。涅槃本身不取所緣，但它是道心、果心的所緣；不能譯成完全「無所緣」或什麼都沒有。
3. 通行四顛倒是於無常計常、於苦計樂、於無我計我、於不淨計淨；可分想、心、見三層。
4. 小預流者是註釋所稱善凡夫；「大預流者」只是本講對真正初果者的對稱，不是另有第五聖果。
5. 依靠家人作為世俗互助不必然是邪見；只有把關係執為永恆自我、完全可支配，才落入錯見與愛取。
[23] Perception & Wrong View
23rd March 1959
Sañña is perception, making the perceptions of father, mother …etc. The reality of mind & body disappears and perceptions come in and taking them as real father and mother and relying on them. Don’t know them as conventional truth. Taking the perception as real and depending and relying on them. Because of wrong perception, it becomes wrong view. Most wrong views come from perceptions. Therefore, human beings are relying on impermanence, suffering and not-self, birth, old age and death. From ending of the paramattha objects can realize the objectless paramattha Nibbāna. There are 2 kinds of perceptions, right and wrong perceptions. Right perception becomes right view and wrong perception becomes wrong view. You must know the differences. From the perception of perversion or distortion (sañña vipallasa) come the knowing of perversion (citta vipallasa) and the view of perversion (diṭṭhi vipallasa) respectively. Knowing the nature of the mind & body and their causes and effects processes is a cula-sotāpanna. And free from one life to the planes of misery. To become a maha- sotāpanna by contemplation and abandoning wrong view and attachment to them. And then totally free from the planes of misery, because he has no latent tendency of wrong view (ditthanusaya). Everytime perception arises by contemplation of impermanence and not become wrong view. After it’s arising and not contemplating and following by wrong view. As an example, seeing the son, with the only perception of the son not create a fault. But I have to rely on him, and then it’s sticking with wrong view. Everytime it comes, have to contemplate. If become a habit and it’s not difficult. Difficulties come from no habitual practice. (This is a very important point for yogis.)
邪見的八種原因 - Eight Causes of Wrong Views
邪見的八種原因
原題： Eight Causes of Wrong Views
開示日期： 1959 年 1 月 25 日至 2 月 1 日，共八講
（英譯者按：禪師連續八日，分別說明邪見的八種原因。以下不是完整逐字翻譯，只摘錄每講重點。八因是：
1. 對五蘊作錯誤探究。
2. 無明（avijjā）。
3. 觸（phassa）。
4. 想（saññā）。
5. 尋思（vitakka）。
6. 不如理作意（ayoniso-manasikāra）。
7. 親近錯誤的人。
8. 聽聞錯誤教說。）
一、錯誤探究五蘊
眾生不了解五蘊性質，只有佛陀正法出現，才有完整四聖諦與無我道路。佛陀出世以前，人們探問生命與世界起源，可能先假定有一位創造主，再以此發展常見。[1]
英譯說，若持決定邪見（niyata-micchā-diṭṭhi）到死不捨，便墮地獄；世界被火毀壞時，還會轉往另一世界地獄受苦。這屬後期宇宙論。禪師又說天空只是概念，不能在「天空裡」安置創造神；但佛法破創造論的重點是緣起與無第一因，不是以空間位置作唯一反證。[2]
原稿把三種決定邪見列為無因見（ahetuka-diṭṭhi）、無作用見（akiriya-diṭṭhi）、無因果或虛無見（natthika-diṭṭhi）。名稱在論書配法略有差異，核心是拒絕善惡行為、因緣與果報。[3]
沒有佛陀與善知識引導，思辨若以無明與自我預設為基礎，便可能發展邪見。禪師以其他宗教為例，說其探究由無明出發；這是上座部佛教內部判教立場，不能推論其他信仰的一切思想與倫理都屬惡見。[4]
禪師說決定邪見比五無間業更危險，意在強調它可長久支持各種惡行；不能把任何教義分歧都等同決定邪見，也不能對個人作果報判決。[5]
二、無明
佛世所說六十二見，都以某種自我執取為根基。此處無明指不知四聖諦。
禪師區分正智（sammā-ñāṇa）與邪智（micchā-ñāṇa）：正智如實知四聖諦；世間知識若建立在我見、貪瞋癡上，又被用來製造戰爭、污染與傷害，便成為邪智。無害且有益的世間知識不在批評之列。[6]
所以，凡會傷害他人的知識與運用，才是此處所說的邪智；不能把所有科學、技術與人文知識一概否定。
三、觸
根、境、識三者和合而有觸。眼、耳、鼻、舌、身、意六門接觸相應所緣，六識生起；人從這裡加上「我看、我聽、我聞」等認同，邪見便可能發展。
修行者要在觸與受生起時及早觀察，所以觸既可成為邪見、愛取的條件，也可成為觀智的入口。[7]
邪見與渴愛常互相支持。原英譯說，證預流後邪見斷除，渴愛也斷四分之一；前半正確，後半沒有標準經論比例依據。預流斷三結，仍有大量欲貪與其他愛未斷。[8]
"Phassa" 有接觸、觸合之義，是根境識三者和合所生的心所，不是兩件物體單純碰撞。
四、想
純粹辨識不必然生邪見，例如只知道「正在見、正在聞」。若概念進一步與我見結合，如「我看見一個永恆實在的女人」，邪見才介入。世俗上辨認「女人、男人、父母」本身沒有過失；問題在把概念執為常住自體。[9]
五、尋思
"Vitakka" 是把心投向、思惟所緣。沒有智慧引導，思考不該執著的問題，便可能發展邪見，例如把世界永恆或不永恆、有限或無限等十無記問題作為自我理論。[10]
思考應與智相應。八聖道的兩個慧學道支中，正見是慧，正思惟（sammā-saṅkappa）則與正確尋思相關；二者須配合。
英譯說佛教徒改信其他宗教，是因沒有智慧地思考，把邪見當正見；又說其他信仰由缺乏思考能力者創造。這種概括帶有宗教論戰色彩，不能用來貶低不同信仰者的智力。從佛教立場只能說，若某教義否定緣起、業果、無我或四聖諦，便與佛教正見不相同。[4]
業果善行與止禪若伴隨我見，也可能被執成「永恆天神、梵我」等邪見；觀禪本身若方法與理解錯誤，也並非絕對不可能混入邪見。最可靠的是以經律、善知識與三相反覆檢核。[11]
六、不如理作意
《增支部》有一段給孤獨長者與外道遊行者談見解的經；長者指出，諸見依緣而生、是有為無常，並以如理觀察不執取。原稿標為《增支部》AN X.93，現行編號與內容可能須另核。[12]
把無常當常、苦當樂、無我當我、不淨當淨，就是不如理作意與四顛倒的例子。
布施若由觀智與無我方向攝持，不只求財富、天界，也能成為向上修道的助緣；只求輪迴善果的布施與止禪，福力盡後仍可能退墮。這不是說觀智使布施者立即只升不降；真正不墮惡趣，是預流道的果。[13]
七、親近他人
父母、朋友與群體會影響見解。親近惡友（pāpamitta）增長邪見；親近善友（kalyāṇa-mitta）增長正見。
原開示把其他宗教信徒一概列作「惡友」，需加限定。佛法所說惡友，是引人貪瞋癡、破戒與邪見者；其他信仰者若正直慈善，不應僅因宗教身分便被道德化為惡人。就解脫見而言，其教義或許與佛法不同，這與人格善惡是兩回事。[14]
一位基督徒或其他信仰者因親近佛教善知識而轉學佛，不只是過去業，也有現在選擇與現行善友之緣；禪師稱之為現在業。
邪見離涅槃極遠，正見則使涅槃接近。辨識無常，便是觀智正見；觀智成熟告一段落，道智直接證知涅槃。
禪師引盧醯迦天子（Rohitassa）遍尋世界邊際的故事，說以錯誤方向在宇宙中尋找涅槃，距離無可計量；佛陀教導，正是在這一尋長、有想有心之身中施設世界、世界集、世界滅與通往世界滅之道。[15]
因此佛陀以「頭上著火、胸被矛刺」般的急迫勸人斷邪見。身體受傷最多死一次；邪見若不斷，則可反覆導向長久輪迴之苦。這是強烈警策，不表示忽略現實急救。[16]
八、聽聞錯誤教說
佛教徒或任何人若只聽、讀與佛法正見相反的教說，又不加辨析，可能改變信仰。原開示以閱讀基督教教義後改宗為例，並說多數佛教徒本來就有邪見，所以容易接受其他教說。
較平衡地說，接觸不同思想本身不會自動造成邪見；危險在不查證、不理解自己傳統，也不分辨論證與實修結果。若真正了解佛教所說正見、邪見及其依據，便能作出清楚選擇。[17]
因此，比丘與佛法教師有責任清楚說明四聖諦、緣起、業果與無我，而不是只要求信眾害怕其他宗教。
中文譯校說明
1. 佛教的緣起分析不承認一位第一因創造主；其他宗教的創造論內部也有多種精細解釋，本文只呈現莫哥禪師的上座部立場。
2. 「天空只是概念」不能單獨推翻神學主張；佛教論證核心是諸法依緣、不可找到常住主宰我。
3. 三決定邪見通常圍繞否定因、業的作用、善惡果；不同註釋譯名配法不一，原稿三項說明有重疊。
4. 原文多次以基督教及其他信仰為邪見例子，帶有二十世紀緬甸宗教辯論語境。譯文保留其教義立場，同時不把教義差異變成人格、智力或道德貶抑。
5. 不是所有錯誤見解都構成死後必墮地獄的「決定邪見」；須是強力、固定地否定業果等，且至死不捨。
6. 無害、有益的醫學、科學與技術不屬邪智；判準是意圖、見解與使用後果。
7. 標準緣起是觸緣受、受緣愛；觸本身不是固定「觸緣邪見」，而是邪見可介入的近處。
8. 預流斷有身見、疑、戒禁取，不墮惡趣；「斷四分之一渴愛」未見標準比例依據。
9. 概念想是生活溝通所需，不等於邪見；顛倒執取才是問題。
10. 十無記問題的版本略有差異；佛陀置而不答，是因不導向厭離解脫或預設錯誤，不是禁止一切宇宙探究。
11. 修觀者也可能因方法錯誤、增上慢或常斷預設而生邪見；不能說只要名為 "vipassanā" 就絕對安全。
12. 原稿《增支部》AN X.93 的經號與現行版本對應待核，不在正文虛構精確定位。
13. 布施由觀慧攝持可支持解脫；只有證預流才永久不墮惡趣，普通觀智仍可能退失。
14. 善友、惡友應依是否引導善法、戒行與正見判斷，不應單憑宗教標籤判人格。
15. 盧醯迦經見《增支部》AN 4.45、《相應部》SN 2.26 等；重點是世界苦及其止息須在身心經驗中了解，不在物理宇宙邊界找到涅槃。
16. 身體著火、受刺時仍應立即救援；譬喻只表達斷邪見的長期急迫性。
17. 研讀不同思想可增進辨析；佛法所反對的是無智慧地接受，不是禁止接觸。
[24] Eight Causes Of Wrong Views
25th January to 1st Febuary 1959
[Sayadaw gave 8 talks on the 8 causes of wrong views consecutively for 8 days. Here only translate the main points in these talks. The 8 causes are: (1) By investigation about the khandhas develop wrong views (2) Ignorance (avijjā) (3)Contact (phassa) (4) Perception (sañña) (5)Thinking (vitakka) (6)Unwise attention (ayonisomnasikara) (7)Association with people (8)Listening to wrong teachings.]
(1) [By investigation about the khandhas develop wrong views: We don’t know about the nature of the khandhas, and only with the help of a Buddha, living beings can have right view. Before the Buddha appeared human beings thought about their origins, and then they created a Creator and developed wrong views. If beings have fixed wrong view (niyata miccha diṭṭhi) and never given up these views, and after death they suffer in hell. Even at the time the world system is destroyed by fire element, these hell beings have to move into another universe continue to suffer in hell. How can there be a Creator God in the sky, sky is a concept and never exist. (Fixed wrong views are: Ahetuka diṭṭhi – no cause view, Akiriya diṭṭhi – no result view, and Natthika diṭṭhi – no cause & effect view. After death have a fixed destination of rebirth, i-e hells, so called niyata miccha ditthi, may be similar to the 5-Heavy Kammas.)]
Without the help of the Buddha and teachers, investigation and thinking develop miccha-diṭṭhi. As example in other religions, the investigation is based on ignorance (avijjā). Miccha-diṭṭhi is more dangerous than the 5-Heavy Kammas. Even the world is destroyed these hell beings are moved to another place to continue their suffering.
(2)[avijjā develop wrong view: In the Buddha’s time there were 62-wrong views and all were based on identity view (sakkaya diṭṭhi). Here ignorance (avijjā) meas not knowing the Four Noble Truths. Sayadaw mentioned 2 knowledges: right and wrong (samma-nyan and miccha-nyan). Samma-nyan is the Four Noble Truths; and miccha-nyan is worldly knowledge because it based on self view, greed, hatred and delusion, e-g knowledge create all human problems on earth, various kinds of pollution including pollution of the mind.]
All worldly knowledge harmful to others is miccha-nyan, except harmless.
(3)[Contact (phassa) develops wrong view: With the contact of the 6-sense doors and the 6-sense objects and 6-conciousness arise. From here we start take it as I see, I hear, I smell…etc. in this way wrong view develop. As a yogi, it’s important to observe when contact happen. So phassa is one important factor to develop wrong view or insight.]
Wrong view and tanhā are together. After entering the steam diṭṭhi is destroyed and 1/4 of the tanhā also abandoned. The meanings of phassa have 2: contact and meeting.
(4)Sañña develop wrong views : Pure perception does not develop wrong views; such as, just seeing, just hearing..etc. But with concept wrong views come in, e-g I see a woman.
(5) Thinking develop wrong views : Vitakka means thinking the sense objects. Thinking without knowledge and about the things should not be think about are develop wrong views. (Things should not be think about are as an e-g the world is finite or infinite? The 10 questions the Buddha never answered in his time.) Thinking must go together with nyan. Therefore 2 kinds of vitakka, nyan must has vitakka. Of the 2 wisdom factors; samma-diṭṭhi (right view) is nyan, and samma-sankappa (right thought) is vitakka. Buddhists converted into other faiths are thinking without nyan. Therefore, taking the wrong views as right views and converted to them. The wrong view of other faiths was coming from people who did not have the ability of knowledge to think and created doctrines. Kamma and samatha also develop wrong views, e-g celestial beings (devata) and Brahmas. Only vipassanā cannot stick with wrong views.
(6)[Unwise attention or reflection develop wrong views : There is a sutta in the Anguttana Nikaya, X93 on views, Anatha pindika the householder responded to the wanderers’ answers was quite well known. He gave 2 causes for their wrong views; ayonisomanasikara – inappropriate attention and listening to wrong teachings.]
Take impermanence (anicca) as permanence (nicca), suffering (dukkha) as happiness (sukka), not-self (anatta) as self (atta) and loathsomeness (asubha) as beauty (subha). These are examples of unwise attentions. Making dāna with the enrichment of vipassanā will go up higher & higher and not fall down again. (This point was emphasized by Sayadaw very often in his talks on dāna and merits practices which most Buddhists making for the sake of wealth and good rebirths; i-e unwise attention.) After you go up because of sharp wisdom faculty will only continue to go up higher. With ordinary dāna and smatha and after their power are finished will fall down again.
(7)Association with prople develop wrong views : As example, parents, friends..etc. Association with bad friends (papamitta) develop wrong views, and with good friends (kalyana mitta) develop right views (Here Sayadaw made the point bad friends are not necessary who had done bad things but referred to other faiths followers who have wrong views.)
(Sayadaw again made an important point on a Christian or other faiths later became a Buddhist not because of his past kamma if he was associated with a Buddhist. He said it was his present kamma, i-e associate with kalyana mitta.)
Wrong view is very far away from Nibbāna. But Nibbāna is closed to right view. Discern impermanence become right view. At the ending of impermanence Nibbāna exists. Between wrong view and Nibbāna their distance is immeasurable (see the story of Rohitassa Devata looking for Nibbāna in the cosmos.) Therefore, the Buddha warned people the important of destroyed wrong view was more important than your head was on fire and your chest was piercing with lances (Behind the meaning was a very important message. If your head and body were in burning with fire and piercing with lances you would die only once , but if wrong views were not destroyed your sufferings were never ending.)
(8)By listening to wrong teachings develop wrong views: A Buddhist or someone listens or reads the Christian teaching and becomes a Christian. Actually, most Buddhists have wrong views (no need to mention other faiths), so easily to accept other teachings. If they really understand or know what is right or wrong views, it will not happen. So Buddhist monks have the duties to explain these things to them.
原題： Eight Causes of Wrong Views
開示日期： 1959 年 1 月 25 日至 2 月 1 日，共八講
（英譯者按：禪師連續八日，分別說明邪見的八種原因。以下不是完整逐字翻譯，只摘錄每講重點。八因是：
1. 對五蘊作錯誤探究。
2. 無明（avijjā）。
3. 觸（phassa）。
4. 想（saññā）。
5. 尋思（vitakka）。
6. 不如理作意（ayoniso-manasikāra）。
7. 親近錯誤的人。
8. 聽聞錯誤教說。）
一、錯誤探究五蘊
眾生不了解五蘊性質，只有佛陀正法出現，才有完整四聖諦與無我道路。佛陀出世以前，人們探問生命與世界起源，可能先假定有一位創造主，再以此發展常見。[1]
英譯說，若持決定邪見（niyata-micchā-diṭṭhi）到死不捨，便墮地獄；世界被火毀壞時，還會轉往另一世界地獄受苦。這屬後期宇宙論。禪師又說天空只是概念，不能在「天空裡」安置創造神；但佛法破創造論的重點是緣起與無第一因，不是以空間位置作唯一反證。[2]
原稿把三種決定邪見列為無因見（ahetuka-diṭṭhi）、無作用見（akiriya-diṭṭhi）、無因果或虛無見（natthika-diṭṭhi）。名稱在論書配法略有差異，核心是拒絕善惡行為、因緣與果報。[3]
沒有佛陀與善知識引導，思辨若以無明與自我預設為基礎，便可能發展邪見。禪師以其他宗教為例，說其探究由無明出發；這是上座部佛教內部判教立場，不能推論其他信仰的一切思想與倫理都屬惡見。[4]
禪師說決定邪見比五無間業更危險，意在強調它可長久支持各種惡行；不能把任何教義分歧都等同決定邪見，也不能對個人作果報判決。[5]
二、無明
佛世所說六十二見，都以某種自我執取為根基。此處無明指不知四聖諦。
禪師區分正智（sammā-ñāṇa）與邪智（micchā-ñāṇa）：正智如實知四聖諦；世間知識若建立在我見、貪瞋癡上，又被用來製造戰爭、污染與傷害，便成為邪智。無害且有益的世間知識不在批評之列。[6]
所以，凡會傷害他人的知識與運用，才是此處所說的邪智；不能把所有科學、技術與人文知識一概否定。
三、觸
根、境、識三者和合而有觸。眼、耳、鼻、舌、身、意六門接觸相應所緣，六識生起；人從這裡加上「我看、我聽、我聞」等認同，邪見便可能發展。
修行者要在觸與受生起時及早觀察，所以觸既可成為邪見、愛取的條件，也可成為觀智的入口。[7]
邪見與渴愛常互相支持。原英譯說，證預流後邪見斷除，渴愛也斷四分之一；前半正確，後半沒有標準經論比例依據。預流斷三結，仍有大量欲貪與其他愛未斷。[8]
"Phassa" 有接觸、觸合之義，是根境識三者和合所生的心所，不是兩件物體單純碰撞。
四、想
純粹辨識不必然生邪見，例如只知道「正在見、正在聞」。若概念進一步與我見結合，如「我看見一個永恆實在的女人」，邪見才介入。世俗上辨認「女人、男人、父母」本身沒有過失；問題在把概念執為常住自體。[9]
五、尋思
"Vitakka" 是把心投向、思惟所緣。沒有智慧引導，思考不該執著的問題，便可能發展邪見，例如把世界永恆或不永恆、有限或無限等十無記問題作為自我理論。[10]
思考應與智相應。八聖道的兩個慧學道支中，正見是慧，正思惟（sammā-saṅkappa）則與正確尋思相關；二者須配合。
英譯說佛教徒改信其他宗教，是因沒有智慧地思考，把邪見當正見；又說其他信仰由缺乏思考能力者創造。這種概括帶有宗教論戰色彩，不能用來貶低不同信仰者的智力。從佛教立場只能說，若某教義否定緣起、業果、無我或四聖諦，便與佛教正見不相同。[4]
業果善行與止禪若伴隨我見，也可能被執成「永恆天神、梵我」等邪見；觀禪本身若方法與理解錯誤，也並非絕對不可能混入邪見。最可靠的是以經律、善知識與三相反覆檢核。[11]
六、不如理作意
《增支部》有一段給孤獨長者與外道遊行者談見解的經；長者指出，諸見依緣而生、是有為無常，並以如理觀察不執取。原稿標為《增支部》AN X.93，現行編號與內容可能須另核。[12]
把無常當常、苦當樂、無我當我、不淨當淨，就是不如理作意與四顛倒的例子。
布施若由觀智與無我方向攝持，不只求財富、天界，也能成為向上修道的助緣；只求輪迴善果的布施與止禪，福力盡後仍可能退墮。這不是說觀智使布施者立即只升不降；真正不墮惡趣，是預流道的果。[13]
七、親近他人
父母、朋友與群體會影響見解。親近惡友（pāpamitta）增長邪見；親近善友（kalyāṇa-mitta）增長正見。
原開示把其他宗教信徒一概列作「惡友」，需加限定。佛法所說惡友，是引人貪瞋癡、破戒與邪見者；其他信仰者若正直慈善，不應僅因宗教身分便被道德化為惡人。就解脫見而言，其教義或許與佛法不同，這與人格善惡是兩回事。[14]
一位基督徒或其他信仰者因親近佛教善知識而轉學佛，不只是過去業，也有現在選擇與現行善友之緣；禪師稱之為現在業。
邪見離涅槃極遠，正見則使涅槃接近。辨識無常，便是觀智正見；觀智成熟告一段落，道智直接證知涅槃。
禪師引盧醯迦天子（Rohitassa）遍尋世界邊際的故事，說以錯誤方向在宇宙中尋找涅槃，距離無可計量；佛陀教導，正是在這一尋長、有想有心之身中施設世界、世界集、世界滅與通往世界滅之道。[15]
因此佛陀以「頭上著火、胸被矛刺」般的急迫勸人斷邪見。身體受傷最多死一次；邪見若不斷，則可反覆導向長久輪迴之苦。這是強烈警策，不表示忽略現實急救。[16]
八、聽聞錯誤教說
佛教徒或任何人若只聽、讀與佛法正見相反的教說，又不加辨析，可能改變信仰。原開示以閱讀基督教教義後改宗為例，並說多數佛教徒本來就有邪見，所以容易接受其他教說。
較平衡地說，接觸不同思想本身不會自動造成邪見；危險在不查證、不理解自己傳統，也不分辨論證與實修結果。若真正了解佛教所說正見、邪見及其依據，便能作出清楚選擇。[17]
因此，比丘與佛法教師有責任清楚說明四聖諦、緣起、業果與無我，而不是只要求信眾害怕其他宗教。
中文譯校說明
1. 佛教的緣起分析不承認一位第一因創造主；其他宗教的創造論內部也有多種精細解釋，本文只呈現莫哥禪師的上座部立場。
2. 「天空只是概念」不能單獨推翻神學主張；佛教論證核心是諸法依緣、不可找到常住主宰我。
3. 三決定邪見通常圍繞否定因、業的作用、善惡果；不同註釋譯名配法不一，原稿三項說明有重疊。
4. 原文多次以基督教及其他信仰為邪見例子，帶有二十世紀緬甸宗教辯論語境。譯文保留其教義立場，同時不把教義差異變成人格、智力或道德貶抑。
5. 不是所有錯誤見解都構成死後必墮地獄的「決定邪見」；須是強力、固定地否定業果等，且至死不捨。
6. 無害、有益的醫學、科學與技術不屬邪智；判準是意圖、見解與使用後果。
7. 標準緣起是觸緣受、受緣愛；觸本身不是固定「觸緣邪見」，而是邪見可介入的近處。
8. 預流斷有身見、疑、戒禁取，不墮惡趣；「斷四分之一渴愛」未見標準比例依據。
9. 概念想是生活溝通所需，不等於邪見；顛倒執取才是問題。
10. 十無記問題的版本略有差異；佛陀置而不答，是因不導向厭離解脫或預設錯誤，不是禁止一切宇宙探究。
11. 修觀者也可能因方法錯誤、增上慢或常斷預設而生邪見；不能說只要名為 "vipassanā" 就絕對安全。
12. 原稿《增支部》AN X.93 的經號與現行版本對應待核，不在正文虛構精確定位。
13. 布施由觀慧攝持可支持解脫；只有證預流才永久不墮惡趣，普通觀智仍可能退失。
14. 善友、惡友應依是否引導善法、戒行與正見判斷，不應單憑宗教標籤判人格。
15. 盧醯迦經見《增支部》AN 4.45、《相應部》SN 2.26 等；重點是世界苦及其止息須在身心經驗中了解，不在物理宇宙邊界找到涅槃。
16. 身體著火、受刺時仍應立即救援；譬喻只表達斷邪見的長期急迫性。
17. 研讀不同思想可增進辨析；佛法所反對的是無智慧地接受，不是禁止接觸。
[24] Eight Causes Of Wrong Views
25th January to 1st Febuary 1959
[Sayadaw gave 8 talks on the 8 causes of wrong views consecutively for 8 days. Here only translate the main points in these talks. The 8 causes are: (1) By investigation about the khandhas develop wrong views (2) Ignorance (avijjā) (3)Contact (phassa) (4) Perception (sañña) (5)Thinking (vitakka) (6)Unwise attention (ayonisomnasikara) (7)Association with people (8)Listening to wrong teachings.]
(1) [By investigation about the khandhas develop wrong views: We don’t know about the nature of the khandhas, and only with the help of a Buddha, living beings can have right view. Before the Buddha appeared human beings thought about their origins, and then they created a Creator and developed wrong views. If beings have fixed wrong view (niyata miccha diṭṭhi) and never given up these views, and after death they suffer in hell. Even at the time the world system is destroyed by fire element, these hell beings have to move into another universe continue to suffer in hell. How can there be a Creator God in the sky, sky is a concept and never exist. (Fixed wrong views are: Ahetuka diṭṭhi – no cause view, Akiriya diṭṭhi – no result view, and Natthika diṭṭhi – no cause & effect view. After death have a fixed destination of rebirth, i-e hells, so called niyata miccha ditthi, may be similar to the 5-Heavy Kammas.)]
Without the help of the Buddha and teachers, investigation and thinking develop miccha-diṭṭhi. As example in other religions, the investigation is based on ignorance (avijjā). Miccha-diṭṭhi is more dangerous than the 5-Heavy Kammas. Even the world is destroyed these hell beings are moved to another place to continue their suffering.
(2)[avijjā develop wrong view: In the Buddha’s time there were 62-wrong views and all were based on identity view (sakkaya diṭṭhi). Here ignorance (avijjā) meas not knowing the Four Noble Truths. Sayadaw mentioned 2 knowledges: right and wrong (samma-nyan and miccha-nyan). Samma-nyan is the Four Noble Truths; and miccha-nyan is worldly knowledge because it based on self view, greed, hatred and delusion, e-g knowledge create all human problems on earth, various kinds of pollution including pollution of the mind.]
All worldly knowledge harmful to others is miccha-nyan, except harmless.
(3)[Contact (phassa) develops wrong view: With the contact of the 6-sense doors and the 6-sense objects and 6-conciousness arise. From here we start take it as I see, I hear, I smell…etc. in this way wrong view develop. As a yogi, it’s important to observe when contact happen. So phassa is one important factor to develop wrong view or insight.]
Wrong view and tanhā are together. After entering the steam diṭṭhi is destroyed and 1/4 of the tanhā also abandoned. The meanings of phassa have 2: contact and meeting.
(4)Sañña develop wrong views : Pure perception does not develop wrong views; such as, just seeing, just hearing..etc. But with concept wrong views come in, e-g I see a woman.
(5) Thinking develop wrong views : Vitakka means thinking the sense objects. Thinking without knowledge and about the things should not be think about are develop wrong views. (Things should not be think about are as an e-g the world is finite or infinite? The 10 questions the Buddha never answered in his time.) Thinking must go together with nyan. Therefore 2 kinds of vitakka, nyan must has vitakka. Of the 2 wisdom factors; samma-diṭṭhi (right view) is nyan, and samma-sankappa (right thought) is vitakka. Buddhists converted into other faiths are thinking without nyan. Therefore, taking the wrong views as right views and converted to them. The wrong view of other faiths was coming from people who did not have the ability of knowledge to think and created doctrines. Kamma and samatha also develop wrong views, e-g celestial beings (devata) and Brahmas. Only vipassanā cannot stick with wrong views.
(6)[Unwise attention or reflection develop wrong views : There is a sutta in the Anguttana Nikaya, X93 on views, Anatha pindika the householder responded to the wanderers’ answers was quite well known. He gave 2 causes for their wrong views; ayonisomanasikara – inappropriate attention and listening to wrong teachings.]
Take impermanence (anicca) as permanence (nicca), suffering (dukkha) as happiness (sukka), not-self (anatta) as self (atta) and loathsomeness (asubha) as beauty (subha). These are examples of unwise attentions. Making dāna with the enrichment of vipassanā will go up higher & higher and not fall down again. (This point was emphasized by Sayadaw very often in his talks on dāna and merits practices which most Buddhists making for the sake of wealth and good rebirths; i-e unwise attention.) After you go up because of sharp wisdom faculty will only continue to go up higher. With ordinary dāna and smatha and after their power are finished will fall down again.
(7)Association with prople develop wrong views : As example, parents, friends..etc. Association with bad friends (papamitta) develop wrong views, and with good friends (kalyana mitta) develop right views (Here Sayadaw made the point bad friends are not necessary who had done bad things but referred to other faiths followers who have wrong views.)
(Sayadaw again made an important point on a Christian or other faiths later became a Buddhist not because of his past kamma if he was associated with a Buddhist. He said it was his present kamma, i-e associate with kalyana mitta.)
Wrong view is very far away from Nibbāna. But Nibbāna is closed to right view. Discern impermanence become right view. At the ending of impermanence Nibbāna exists. Between wrong view and Nibbāna their distance is immeasurable (see the story of Rohitassa Devata looking for Nibbāna in the cosmos.) Therefore, the Buddha warned people the important of destroyed wrong view was more important than your head was on fire and your chest was piercing with lances (Behind the meaning was a very important message. If your head and body were in burning with fire and piercing with lances you would die only once , but if wrong views were not destroyed your sufferings were never ending.)
(8)By listening to wrong teachings develop wrong views: A Buddhist or someone listens or reads the Christian teaching and becomes a Christian. Actually, most Buddhists have wrong views (no need to mention other faiths), so easily to accept other teachings. If they really understand or know what is right or wrong views, it will not happen. So Buddhist monks have the duties to explain these things to them.
說法者與聽法者的責任 - The Duties of Teacher and Listener
說法者與聽法者的責任
原題： The Duties of Teacher and Listener
開示日期： 1959 年 3 月 20 日
能夠把法說到使人厭離五蘊、放下五蘊，並趨向五蘊止息的人，才稱為說法者（dhammakathika）。無論弟子的五蘊生起什麼現象，說法者都應教導他們如實觀察，直到對那些現象厭離、離貪並止息。[1]
從聽法者這一方面說，不能只把開示當成一場好聽的演講；聽法必須帶著實修、止息苦的意願。若你能從四念處的任何一處取一種現象作為所緣，修到厭離、放下與止息，便是正確的修行。佛陀在《相應部》中說，若能圓滿這些要點，便可在此生證悟涅槃。[2]
此處佛陀沒有提到要先計算自己累積了多少波羅蜜。這真的可能嗎？不要讓這類疑惑進入心中；一旦疑生，它就會障礙道與果（magga、phala）。這並不是否定波羅蜜或其他助緣，而是提醒修行者不要以不能驗證的自我猜測，取代此刻應做的修行。[3]
（禪師接著指導心隨觀。）
每一個心生起時，你都知道它。持續觀察，便會看見諸心一閃、一閃，不斷滅去。因此佛陀警告我們：要尋找不死──即不再被生滅支配的涅槃。[4]
你若看清這一切「死亡」，就會對它們厭離。無論什麼生起，都注意觀察，便會辨明這些一次次的滅去。六根門中，每一心剎那只呈現一個相應所緣；實際經驗雖快速交替，觀照時仍是一法生、一法滅。[5]
你之所以還不厭離自己，是因為尚未看見自己的「死亡」。參加別人的葬禮時，你仍能談生意與其他事情，因為死的不是自己。
所以，你必須觀察發生在自己五蘊中的一次次死亡。看見別人的葬禮，可能只有怕死，未必生起對五蘊的厭離；直接看見自身名色剎那生滅，才會使厭離建立在智慧上。[6]
我已履行前述三項責任：教你們觀到厭離、離貪與止息。你們則應依法隨法行（dhammānudhamma-paṭipatti）。
這裡的「法」，是當下生起、成為觀照對象的諸法；「隨法行」則是依那些法的真實性質而運作的觀照智慧。諸法顯示無常，觀智就只如實知道無常；不把無常說成常，也不加上一個「我」。這樣便是依法隨法行。[7]
中文譯校說明
1. 原稿以三個動向說明說法責任：厭離（nibbidā）、離貪或放下（virāga）、止息（nirodha）。英譯多次用 letting go，正文依語境譯為離貪或放下。
2. 這段很可能依《相應部》SN 22.115〈說法者經〉：為了對五蘊厭離、離貪、止息而說法，才稱說法者；為此修行，才稱依法隨法行者。
3. 「此生證悟」表達修行可能性，不是對每位聽眾的保證。結果仍依戒、定、慧、因緣與實際修習成熟度而定；不應以懷疑自己的波羅蜜為由放棄，也不應把保證證果當成壓力。
4. 「不死」不是一個永恆心或靈魂，而是涅槃作為生滅苦的止息。
5. 「每一剎那只出現一門所緣」依上座部阿毗達磨的心剎那分析；日常上似乎同時看、聽、想，是因心流極快交替。
6. 葬禮也可能引生有益的死隨念；禪師只是對比概念上的他人死亡與親證自身五蘊生滅，並非說參加葬禮必定無益。
7. "Dhammānudhamma-paṭipatti" 常譯「法隨法行」或「依法隨法行」，意為依正法而行、使實踐符合所教之法，不只限於口頭理解。
[25] The Duties Of Teacher And Listener
20th March 1959
A teacher of the Dhamma can teach to the points for disenchantment to the khandhas with letting go and abandoning the khandhas is called Dhamma Teacher (Dhammakathika). He must teach his disciples whatever phenomena arising from their khandhas to the points of becoming disenchantment to them, letting go and ending of them. The listeners also not because it’s good for listening but want to end dhkkha. From your part if you can take one of the phenomena (4-satapathams) and practice become disenchantment, letting go and ending, then it’s the right practice. If you are fulfilling these points you will realize Nibbāna in this life as mentioned by the Buddha in Samyutta Nikaya. Here the Buddha did not mention about paramis. Is it possible? Don’t let this kind of doubt come in. When it comes in, then becomes a hindrance for the path and fruit (magga and phala).
(Sayadaw gave an instruction for citta vipassanā) Every mind arising and you know it and will find out that they are making a blip, blip and die out all the times. Therefore, the Buddha was warning us looking for the deathless. If you found out all these deaths become disenchantment to them. Whatever is arising pay attention and observe will discern all these deaths. From the 6-sense doors each moment only one can appear. You are not disenchanting yourself because you don’t see your own death yet. When you are in someone’s funeral , and can talk about business matters and other things , because it’s not your own death.
Therefore you must look at your own deaths. Seeing other people funerals are not disenchantment and just afraid for dying. I had done my 3 duties (as mentioned in the beginning). From your part, practice according to the dhamma (Dhammanu dhammapatipatti). Dhamma is the arising dhammas which are the object of contemplation. Anupatipatti is contemplative knowledge which is practicing according to the dhamma. Dhamma shows, impermanence just knows impermanence. In this way become dhammanu dhammapatipatti.
原題： The Duties of Teacher and Listener
開示日期： 1959 年 3 月 20 日
能夠把法說到使人厭離五蘊、放下五蘊，並趨向五蘊止息的人，才稱為說法者（dhammakathika）。無論弟子的五蘊生起什麼現象，說法者都應教導他們如實觀察，直到對那些現象厭離、離貪並止息。[1]
從聽法者這一方面說，不能只把開示當成一場好聽的演講；聽法必須帶著實修、止息苦的意願。若你能從四念處的任何一處取一種現象作為所緣，修到厭離、放下與止息，便是正確的修行。佛陀在《相應部》中說，若能圓滿這些要點，便可在此生證悟涅槃。[2]
此處佛陀沒有提到要先計算自己累積了多少波羅蜜。這真的可能嗎？不要讓這類疑惑進入心中；一旦疑生，它就會障礙道與果（magga、phala）。這並不是否定波羅蜜或其他助緣，而是提醒修行者不要以不能驗證的自我猜測，取代此刻應做的修行。[3]
（禪師接著指導心隨觀。）
每一個心生起時，你都知道它。持續觀察，便會看見諸心一閃、一閃，不斷滅去。因此佛陀警告我們：要尋找不死──即不再被生滅支配的涅槃。[4]
你若看清這一切「死亡」，就會對它們厭離。無論什麼生起，都注意觀察，便會辨明這些一次次的滅去。六根門中，每一心剎那只呈現一個相應所緣；實際經驗雖快速交替，觀照時仍是一法生、一法滅。[5]
你之所以還不厭離自己，是因為尚未看見自己的「死亡」。參加別人的葬禮時，你仍能談生意與其他事情，因為死的不是自己。
所以，你必須觀察發生在自己五蘊中的一次次死亡。看見別人的葬禮，可能只有怕死，未必生起對五蘊的厭離；直接看見自身名色剎那生滅，才會使厭離建立在智慧上。[6]
我已履行前述三項責任：教你們觀到厭離、離貪與止息。你們則應依法隨法行（dhammānudhamma-paṭipatti）。
這裡的「法」，是當下生起、成為觀照對象的諸法；「隨法行」則是依那些法的真實性質而運作的觀照智慧。諸法顯示無常，觀智就只如實知道無常；不把無常說成常，也不加上一個「我」。這樣便是依法隨法行。[7]
中文譯校說明
1. 原稿以三個動向說明說法責任：厭離（nibbidā）、離貪或放下（virāga）、止息（nirodha）。英譯多次用 letting go，正文依語境譯為離貪或放下。
2. 這段很可能依《相應部》SN 22.115〈說法者經〉：為了對五蘊厭離、離貪、止息而說法，才稱說法者；為此修行，才稱依法隨法行者。
3. 「此生證悟」表達修行可能性，不是對每位聽眾的保證。結果仍依戒、定、慧、因緣與實際修習成熟度而定；不應以懷疑自己的波羅蜜為由放棄，也不應把保證證果當成壓力。
4. 「不死」不是一個永恆心或靈魂，而是涅槃作為生滅苦的止息。
5. 「每一剎那只出現一門所緣」依上座部阿毗達磨的心剎那分析；日常上似乎同時看、聽、想，是因心流極快交替。
6. 葬禮也可能引生有益的死隨念；禪師只是對比概念上的他人死亡與親證自身五蘊生滅，並非說參加葬禮必定無益。
7. "Dhammānudhamma-paṭipatti" 常譯「法隨法行」或「依法隨法行」，意為依正法而行、使實踐符合所教之法，不只限於口頭理解。
[25] The Duties Of Teacher And Listener
20th March 1959
A teacher of the Dhamma can teach to the points for disenchantment to the khandhas with letting go and abandoning the khandhas is called Dhamma Teacher (Dhammakathika). He must teach his disciples whatever phenomena arising from their khandhas to the points of becoming disenchantment to them, letting go and ending of them. The listeners also not because it’s good for listening but want to end dhkkha. From your part if you can take one of the phenomena (4-satapathams) and practice become disenchantment, letting go and ending, then it’s the right practice. If you are fulfilling these points you will realize Nibbāna in this life as mentioned by the Buddha in Samyutta Nikaya. Here the Buddha did not mention about paramis. Is it possible? Don’t let this kind of doubt come in. When it comes in, then becomes a hindrance for the path and fruit (magga and phala).
(Sayadaw gave an instruction for citta vipassanā) Every mind arising and you know it and will find out that they are making a blip, blip and die out all the times. Therefore, the Buddha was warning us looking for the deathless. If you found out all these deaths become disenchantment to them. Whatever is arising pay attention and observe will discern all these deaths. From the 6-sense doors each moment only one can appear. You are not disenchanting yourself because you don’t see your own death yet. When you are in someone’s funeral , and can talk about business matters and other things , because it’s not your own death.
Therefore you must look at your own deaths. Seeing other people funerals are not disenchantment and just afraid for dying. I had done my 3 duties (as mentioned in the beginning). From your part, practice according to the dhamma (Dhammanu dhammapatipatti). Dhamma is the arising dhammas which are the object of contemplation. Anupatipatti is contemplative knowledge which is practicing according to the dhamma. Dhamma shows, impermanence just knows impermanence. In this way become dhammanu dhammapatipatti.
智與疑 - Knowledge and Doubt
智與疑
原題： Knowledge and Doubt
開示日期： 1959 年 3 月 17 日至 18 日，共二講
（英譯者按：疑（vicikicchā）的八種所依是：
1. 懷疑佛陀。
2. 懷疑法。
3. 懷疑聖僧團。
4. 懷疑自己的修學。
5. 帶著我見推測過去世：「我過去是什麼？從哪裡來？」禪師說，過去也只是名與色依因緣生滅；如此可遣除有身見、常見與斷見。
6. 推測未來世：「我死後將成為什麼？」
7. 對過去與未來一併猜測：「我從哪裡來，又將往哪裡去？」
8. 懷疑緣起法。緣起是法的定則（dhamma-niyāma）：當下五蘊依因緣剎那生滅的過程。[1]
原按又說，若眾生帶著疑而死，因疑屬癡，便會投生惡趣。這句不能理解成任何一念疑都必然決定投生；臨終趣向仍須放在整體業力與心行中理解。[2]
教師的重要責任，是幫助弟子建立正見。）
第一講
對事物與現象作探究時，智與疑表面很相似。智經過考察後能作出判定；疑卻不能決定，心如站在岔路口，不知該走哪一邊。疑不是完全沒有思考，而是探究後仍缺乏辨明的能力。因此應親近善知識，請教能釐清問題的老師。
智與疑都有考察的樣貌，所以容易混淆。疑會妨礙觀照無常；它若已經生起，就把疑本身作為所緣，觀察其生滅，以智慧破除它。
這八種疑都屬無明一邊，能障礙法的現證。但「經過探究而修行」與「只探究卻不實修」非常不同。智慧考察後便投入應做的工作，不會停在猶疑不決。若有疑，就去請教老師，把疑問弄清楚。假如我們對正法的真實性全無信心，正法的實踐與傳承便會先從自己心中消失。
例如有人想：「我已修了很久，為什麼還沒有證法？」實際上，可能是煩惱已介入，修行者卻沒有看見，於是轉而懷疑法或懷疑自己。要辨識並處理修行中生起的煩惱，法的現證才有條件成熟；這仍不是保證只要清除某一障礙就立即證果。[3]
第二講
談到過去世，我們會懷疑：「我是從哪裡來的？過去的我發生過什麼？」這是在探究過去。若沒有如理思惟，便會以我見去想像。如實地說，過去也是名色依緣生起、依緣滅去；就緣起分析而言，這一點不錯。凡把一個不變的人或眾生放進過去的推測，都會助長疑與我見；能以名色緣起思惟，才是智慧。[4]
原開示接著批評其他信仰，說它們的思考導向邪見與疑，死後落入惡趣；又說連一些佛教徒也帶著邪見與疑而死。這是莫哥禪師的佛教判教立場，不足以判定每位其他信仰者的智慧、道德或死後去處，也不應用來恐嚇有真誠疑問的人。[5]
若知道經驗中只有依緣生滅的名與色，就具有不落兩邊的中道知見。有身見、常見與斷見，便能由此受到校正：不是有一個常住自我延續，也不是一個實體自我被消滅，而是因果相續、無我可得。[6]
第六種疑是：「我死後會發生什麼？」只要尚未證悟涅槃，名色過程就依相應因緣續起；一處的名色滅，後續名色又依業緣生。當觀智介入，便走上觀行之道；智慧不能生起時，疑便有機會佔據心。[7]
第七種疑是：「我從哪裡來？又將往哪裡去？」只作這類自我推測，而不觀察當下緣起，便不是真正修行。
預流者最多再受生七次；阿羅漢則如實知道：「生已盡，不受後有。」因此他們對道路與解脫不再有這種疑。[8]
第八種是懷疑緣起教法。佛陀不是創造緣起，只是發現它並為之施設名稱。緣起本是法性定則（sabhāva-niyāma），作用於一切有情的身心過程。因此，懷疑緣起不只是在懷疑一套理論，也是在不了解自己五蘊此刻如何依因緣運作。
中文譯校說明
1. 八種疑的標準表列常見於阿毗達磨論書：佛、法、僧、學處，過去、未來、過去與未來，以及緣起法；本文依英譯原按展開。它與《中部》MN 2 所列關於過去未來的十六種不如理思惟互有關聯，但不是同一張表。
2. 疑是癡根煩惱與五蓋之一，但單一疑念不會機械地決定下一生。佛法鼓勵求證式探問；應斷的是使心搖擺、不能依證據修行的疑蓋，不是禁止提問。
3. 久修未證可能涉及方法、理解、戒行、身心健康、教師指導與因緣成熟等多重因素，不應把原因全歸於修行者「煩惱太多」。
4. 「只有名色」是修觀的分析語言；世俗上仍可使用人名與身分，並承擔倫理及法律責任。
5. 原文對其他宗教作概括性負面判斷，譯文保留其所在位置並加語境限制。教義與佛法正見不同，不等於信徒必然愚昧或墮惡趣。
6. 佛教中道避免常見與斷見：業果相續而無一常住主體。這不等於否定人的世俗連續性，也不是虛無主義。
7. 原文把 "ñāṇa" 生起稱為 "magga" (vipassanā knowledge)；此處較可能泛指觀行之道或觀智，不應一律當作已生起四聖道智。
8. 預流者最多七有，是經典常見說法；阿羅漢「不受後有」不是消滅一個永恆自我，而是生起未來五蘊的條件已盡。
[26] Knowledge & Doubt
17th to 18th March 1959
[There are 8-causes for doubt (vicikiccha) to arise : (1)Doubt about the Buddha (2)Dhamma (3)Ariya Sangha (4)One’s own practice (5)Speculation on the past life with self-view ( Sayadaw said only mind & body exist, they arise and cease according by the causes & conditions. In this way dispel wrong views of personality (identity), permanent and annihilated views.) (6) Speculation on the future life. If beings die with doubt, it is delusion (moha), so the rebirths will be the planes of misery. Teachers are very important to teach their disciples to have right views. (7) Speculation on the past and future, such as, where I came from and where I’ll go. (8) Doubt on the teaching of Dependent Arising – It’s dhamma procedure (dhamma niyama), the process of present moment to moment of khandhas arising and passing away by causes & conditions.]
T1 Investigation of things and phenomena seems liked the knowledge and developing doubt. Knowledge can make a decision but doubt can’t, and the mind becomes liked a fork road (Two states of mind and can’t make decision). Without the power or ability to think become doubt. Must approach a teacher. Knowledge and doubt both have the nature of investigation in similarity. Doubt comes in for the hindrance of contemplation of impermanence. If it’s arising, then contemplate it. Destroy it with knowledge. (Talked about the 8-doubts). Vicikicca is ignorance (avijjā). It can be a hindrance for the realization of Dhamma. After investigation and doing the practice and without the practice are quite different. Knowledge do the job after investigation and not becoming doubt. If you have doubt, approaching a teacher and clear up the doubt. If we don’t have faith in the truth of the teaching, these teachings will disappear first (He gave an example of doubt.). I am practicing quite a long time now. Why I’m still not realize the dhamma yet? In reality defilements come in and the yogi doesn’t know it and has doubt. Only you can clear up all the defilements come in and will realize the Dhamma.
T2 Regarding to the past life, we have doubt – where I came from? What happened to me in the past? It’s the investigation of the past. Without the ability to think is thinking with wrong views. In reality only mind & body happened before. This is never wrong. Any kind of thinking with a person or living being is leading to doubt. Thinking rightly is knowledge. Other faiths are thinking in the ways leading to wrong views and doubts, and after death fall into the planes of misery. It’s very frightening. Even some Buddhists died with wrong views and doubts. If you know that only mind & body exist is the middle knowledge or you are on the middle way. Identity view, permanent view and annihilation view are overcome. No.(6)doubt is what happen to me after die ? If you don’t realize Nibbāna, only mind & body arise and only mind & body pass away. With knowledge (nyan) come in become magga (vipassanā knowledge), if knowledge can’t come in and have doubt. No.(7)doubt is where I came from and where I’ll go ? All these people never practice. If you become a sotāpanna, you will only take rebirth not more than 7-times. If becoming an arahant, will know that no more birth again. They don’t have any doubt. No.(8)doubt is doubt in the teaching of Dependent Arising. The Buddha only discovered it and gave a name to it. Originally it’s natural procedure (sabhava niyama), and arising in all living beings. Therefore, have doubt on the Dependent Arising is not on Theory, but on one’s own khandha process.
原題： Knowledge and Doubt
開示日期： 1959 年 3 月 17 日至 18 日，共二講
（英譯者按：疑（vicikicchā）的八種所依是：
1. 懷疑佛陀。
2. 懷疑法。
3. 懷疑聖僧團。
4. 懷疑自己的修學。
5. 帶著我見推測過去世：「我過去是什麼？從哪裡來？」禪師說，過去也只是名與色依因緣生滅；如此可遣除有身見、常見與斷見。
6. 推測未來世：「我死後將成為什麼？」
7. 對過去與未來一併猜測：「我從哪裡來，又將往哪裡去？」
8. 懷疑緣起法。緣起是法的定則（dhamma-niyāma）：當下五蘊依因緣剎那生滅的過程。[1]
原按又說，若眾生帶著疑而死，因疑屬癡，便會投生惡趣。這句不能理解成任何一念疑都必然決定投生；臨終趣向仍須放在整體業力與心行中理解。[2]
教師的重要責任，是幫助弟子建立正見。）
第一講
對事物與現象作探究時，智與疑表面很相似。智經過考察後能作出判定；疑卻不能決定，心如站在岔路口，不知該走哪一邊。疑不是完全沒有思考，而是探究後仍缺乏辨明的能力。因此應親近善知識，請教能釐清問題的老師。
智與疑都有考察的樣貌，所以容易混淆。疑會妨礙觀照無常；它若已經生起，就把疑本身作為所緣，觀察其生滅，以智慧破除它。
這八種疑都屬無明一邊，能障礙法的現證。但「經過探究而修行」與「只探究卻不實修」非常不同。智慧考察後便投入應做的工作，不會停在猶疑不決。若有疑，就去請教老師，把疑問弄清楚。假如我們對正法的真實性全無信心，正法的實踐與傳承便會先從自己心中消失。
例如有人想：「我已修了很久，為什麼還沒有證法？」實際上，可能是煩惱已介入，修行者卻沒有看見，於是轉而懷疑法或懷疑自己。要辨識並處理修行中生起的煩惱，法的現證才有條件成熟；這仍不是保證只要清除某一障礙就立即證果。[3]
第二講
談到過去世，我們會懷疑：「我是從哪裡來的？過去的我發生過什麼？」這是在探究過去。若沒有如理思惟，便會以我見去想像。如實地說，過去也是名色依緣生起、依緣滅去；就緣起分析而言，這一點不錯。凡把一個不變的人或眾生放進過去的推測，都會助長疑與我見；能以名色緣起思惟，才是智慧。[4]
原開示接著批評其他信仰，說它們的思考導向邪見與疑，死後落入惡趣；又說連一些佛教徒也帶著邪見與疑而死。這是莫哥禪師的佛教判教立場，不足以判定每位其他信仰者的智慧、道德或死後去處，也不應用來恐嚇有真誠疑問的人。[5]
若知道經驗中只有依緣生滅的名與色，就具有不落兩邊的中道知見。有身見、常見與斷見，便能由此受到校正：不是有一個常住自我延續，也不是一個實體自我被消滅，而是因果相續、無我可得。[6]
第六種疑是：「我死後會發生什麼？」只要尚未證悟涅槃，名色過程就依相應因緣續起；一處的名色滅，後續名色又依業緣生。當觀智介入，便走上觀行之道；智慧不能生起時，疑便有機會佔據心。[7]
第七種疑是：「我從哪裡來？又將往哪裡去？」只作這類自我推測，而不觀察當下緣起，便不是真正修行。
預流者最多再受生七次；阿羅漢則如實知道：「生已盡，不受後有。」因此他們對道路與解脫不再有這種疑。[8]
第八種是懷疑緣起教法。佛陀不是創造緣起，只是發現它並為之施設名稱。緣起本是法性定則（sabhāva-niyāma），作用於一切有情的身心過程。因此，懷疑緣起不只是在懷疑一套理論，也是在不了解自己五蘊此刻如何依因緣運作。
中文譯校說明
1. 八種疑的標準表列常見於阿毗達磨論書：佛、法、僧、學處，過去、未來、過去與未來，以及緣起法；本文依英譯原按展開。它與《中部》MN 2 所列關於過去未來的十六種不如理思惟互有關聯，但不是同一張表。
2. 疑是癡根煩惱與五蓋之一，但單一疑念不會機械地決定下一生。佛法鼓勵求證式探問；應斷的是使心搖擺、不能依證據修行的疑蓋，不是禁止提問。
3. 久修未證可能涉及方法、理解、戒行、身心健康、教師指導與因緣成熟等多重因素，不應把原因全歸於修行者「煩惱太多」。
4. 「只有名色」是修觀的分析語言；世俗上仍可使用人名與身分，並承擔倫理及法律責任。
5. 原文對其他宗教作概括性負面判斷，譯文保留其所在位置並加語境限制。教義與佛法正見不同，不等於信徒必然愚昧或墮惡趣。
6. 佛教中道避免常見與斷見：業果相續而無一常住主體。這不等於否定人的世俗連續性，也不是虛無主義。
7. 原文把 "ñāṇa" 生起稱為 "magga" (vipassanā knowledge)；此處較可能泛指觀行之道或觀智，不應一律當作已生起四聖道智。
8. 預流者最多七有，是經典常見說法；阿羅漢「不受後有」不是消滅一個永恆自我，而是生起未來五蘊的條件已盡。
[26] Knowledge & Doubt
17th to 18th March 1959
[There are 8-causes for doubt (vicikiccha) to arise : (1)Doubt about the Buddha (2)Dhamma (3)Ariya Sangha (4)One’s own practice (5)Speculation on the past life with self-view ( Sayadaw said only mind & body exist, they arise and cease according by the causes & conditions. In this way dispel wrong views of personality (identity), permanent and annihilated views.) (6) Speculation on the future life. If beings die with doubt, it is delusion (moha), so the rebirths will be the planes of misery. Teachers are very important to teach their disciples to have right views. (7) Speculation on the past and future, such as, where I came from and where I’ll go. (8) Doubt on the teaching of Dependent Arising – It’s dhamma procedure (dhamma niyama), the process of present moment to moment of khandhas arising and passing away by causes & conditions.]
T1 Investigation of things and phenomena seems liked the knowledge and developing doubt. Knowledge can make a decision but doubt can’t, and the mind becomes liked a fork road (Two states of mind and can’t make decision). Without the power or ability to think become doubt. Must approach a teacher. Knowledge and doubt both have the nature of investigation in similarity. Doubt comes in for the hindrance of contemplation of impermanence. If it’s arising, then contemplate it. Destroy it with knowledge. (Talked about the 8-doubts). Vicikicca is ignorance (avijjā). It can be a hindrance for the realization of Dhamma. After investigation and doing the practice and without the practice are quite different. Knowledge do the job after investigation and not becoming doubt. If you have doubt, approaching a teacher and clear up the doubt. If we don’t have faith in the truth of the teaching, these teachings will disappear first (He gave an example of doubt.). I am practicing quite a long time now. Why I’m still not realize the dhamma yet? In reality defilements come in and the yogi doesn’t know it and has doubt. Only you can clear up all the defilements come in and will realize the Dhamma.
T2 Regarding to the past life, we have doubt – where I came from? What happened to me in the past? It’s the investigation of the past. Without the ability to think is thinking with wrong views. In reality only mind & body happened before. This is never wrong. Any kind of thinking with a person or living being is leading to doubt. Thinking rightly is knowledge. Other faiths are thinking in the ways leading to wrong views and doubts, and after death fall into the planes of misery. It’s very frightening. Even some Buddhists died with wrong views and doubts. If you know that only mind & body exist is the middle knowledge or you are on the middle way. Identity view, permanent view and annihilation view are overcome. No.(6)doubt is what happen to me after die ? If you don’t realize Nibbāna, only mind & body arise and only mind & body pass away. With knowledge (nyan) come in become magga (vipassanā knowledge), if knowledge can’t come in and have doubt. No.(7)doubt is where I came from and where I’ll go ? All these people never practice. If you become a sotāpanna, you will only take rebirth not more than 7-times. If becoming an arahant, will know that no more birth again. They don’t have any doubt. No.(8)doubt is doubt in the teaching of Dependent Arising. The Buddha only discovered it and gave a name to it. Originally it’s natural procedure (sabhava niyama), and arising in all living beings. Therefore, have doubt on the Dependent Arising is not on Theory, but on one’s own khandha process.
觸與邪見 - Contact and Wrong View
觸與邪見
原題： Contact and Wrong View
開示日期： 1959 年 3 月 22 日
六根門接觸六境，邪見便可能從這六門生起。原英譯把緣起流程概括為「觸緣愛」；完整次第是觸緣受、受緣愛。除渴愛之外，邪見與瞋怒也可能在觸受之後介入。[1]
因此，佛法也談到與見相應的愛（diṭṭhi-taṇhā）：人不只貪著對象，也貪著「我」與「我的見解」。六根門正是邪見最容易取得立足處的地方。
有身見（sakkāya-diṭṭhi）本身不表示每一生都必定投生惡趣；尚未證預流的凡夫雖有潛在我見，仍可依善業投生善趣。然而，由有身見發展出的強烈邪見，尤其固定否定業果的決定邪見，可能把眾生引向惡趣。所以邪見是可怕的法。[2]
清晨一睜開眼，它便可能介入。沒有正念的人會被它牽引；具強觀智的人，則能在觀照時暫時不受它支配。從早晨醒來直到晚上入睡，眾生的行動很容易伴隨「我看、我聽、我擁有、我受苦」等取著。[3]
一開始只是邪見，後來便成為見取（diṭṭhupādāna）──執著自己的見解。到最後，人甚至在臨終時仍以邪見執取財富與家人。[4]
每一次見、聞、嗅、嚐、觸、想的接觸發生後，若沒有正念與觀照，邪見便可能緊隨而來。大多數人不知道這一點。即使我告訴你，你或許仍會說：「我有什麼問題？」
但你必須知道：我見根深蒂固，要到預流道才被徹底斷除；在此之前，即使已有觀智，也仍可能以細微形式介入。[5]
（英譯者按：因此，禪師總在正式修觀之前，先幫助禪修者破除邪見。依一些經文與近代修行者的經驗，有人雖已辨識無常，仍會被邪見卡住，難以放下，自己甚至不知道原因。
有些人的觀智還會退失，彷彿玩蛇梯棋時被「邪見之蛇」吞下，一下滑回去。這個譬喻要說的是：只看見變化，若仍暗中執取一個觀察者、靈魂或可永久佔有的境界，觀慧便不能完整成熟。）[6]
中文譯校說明
1. 十二緣起的標準次第是「觸緣受，受緣愛」，不是直接「觸緣愛」。原文是口語概括，正文保留其意並補全中間的受。
2. 有身見是凡夫的根本錯見，但不是單憑這一項便必定墮惡趣。必須區分潛在我見、一般錯見，以及至死不捨、否定業果的決定邪見。
3. 觀智可在當下鎮伏或照破邪見；只有預流道才永斷有身見。因此原英譯的「只有強觀智者免於邪見」不能理解成普通觀智已永久斷見。
4. 原稿作 "diṭṭhūpadhi = diṭṭhi upadhi"，依上下文應為 "diṭṭhupādāna"，即四取之一的見取；此處按術語校正。
5. 預流道斷有身見、疑、戒禁取。說邪見「跟到預流道接近終點」是口語強調，不代表所有種類的見都在同一剎那以相同方式斷除。
6. 看見無常仍可能混入「是我在看」「我已經證得」等執取；但觀智退失也可能有疲勞、方法、定力與心理狀態等原因，不能凡是退步都歸咎邪見。
[27] Contact And Wrong View
22nd March 1959
Because of contact with the 6-sense object wrong view arising from the 6-sense doors. In Dependent Arising phassa conditioned tanhā. This is describing in the process but we can also count wrong view and anger (diṭṭhi and dosa). Therefore, there is a usage of diṭṭhi-tanhā in the Buddha’s Teachings. The 6-sense doors are the very grounds for wrong view. Identity view itself (sakkaya diṭṭhi) does not prevent beings to good rebirths. But the wrong views develop from it, leading beings into the planes of misery. Therefore, wrong view is a fearful dhamma. In the early morning if you start open your eyes it comes in. A person without mindfulness is leading by it, only a person who has strong vipassanā knowledge free from it. From morning wake up to sleep time all beings are moving around with wrong view. Frist wrong view, later becomes attachment with wrong view (ditthupadham). At last die with attachment with wrong view to wealth and family members. With every contact of seeing, hearing, smelling…etc, no contemplation and mindfulness will follow by wrong view behind all the times. Mostly people don’t know this point. If I tell you, and you will say what’s the problem with me? But you have to know wrong view can follow up to near the ending of the Path of stream entry. (Self – atta view is very deep rooted in living beings that they are very difficult to understand or accept not-self – anatta.)
(Therefore Sayadaw was always helping the yogis to dispel wrong view before the practice. Also according to some of the Suttas and modern yogis’ experiences even they could discern anicca, they were stuck there by wrong view. Difficult to let go and even they themselves didn’t know the reason. Some of them, their insight knowledge even fell down, liked the snakes and ladders games. Swallowed by the diṭṭhi Snake.)
原題： Contact and Wrong View
開示日期： 1959 年 3 月 22 日
六根門接觸六境，邪見便可能從這六門生起。原英譯把緣起流程概括為「觸緣愛」；完整次第是觸緣受、受緣愛。除渴愛之外，邪見與瞋怒也可能在觸受之後介入。[1]
因此，佛法也談到與見相應的愛（diṭṭhi-taṇhā）：人不只貪著對象，也貪著「我」與「我的見解」。六根門正是邪見最容易取得立足處的地方。
有身見（sakkāya-diṭṭhi）本身不表示每一生都必定投生惡趣；尚未證預流的凡夫雖有潛在我見，仍可依善業投生善趣。然而，由有身見發展出的強烈邪見，尤其固定否定業果的決定邪見，可能把眾生引向惡趣。所以邪見是可怕的法。[2]
清晨一睜開眼，它便可能介入。沒有正念的人會被它牽引；具強觀智的人，則能在觀照時暫時不受它支配。從早晨醒來直到晚上入睡，眾生的行動很容易伴隨「我看、我聽、我擁有、我受苦」等取著。[3]
一開始只是邪見，後來便成為見取（diṭṭhupādāna）──執著自己的見解。到最後，人甚至在臨終時仍以邪見執取財富與家人。[4]
每一次見、聞、嗅、嚐、觸、想的接觸發生後，若沒有正念與觀照，邪見便可能緊隨而來。大多數人不知道這一點。即使我告訴你，你或許仍會說：「我有什麼問題？」
但你必須知道：我見根深蒂固，要到預流道才被徹底斷除；在此之前，即使已有觀智，也仍可能以細微形式介入。[5]
（英譯者按：因此，禪師總在正式修觀之前，先幫助禪修者破除邪見。依一些經文與近代修行者的經驗，有人雖已辨識無常，仍會被邪見卡住，難以放下，自己甚至不知道原因。
有些人的觀智還會退失，彷彿玩蛇梯棋時被「邪見之蛇」吞下，一下滑回去。這個譬喻要說的是：只看見變化，若仍暗中執取一個觀察者、靈魂或可永久佔有的境界，觀慧便不能完整成熟。）[6]
中文譯校說明
1. 十二緣起的標準次第是「觸緣受，受緣愛」，不是直接「觸緣愛」。原文是口語概括，正文保留其意並補全中間的受。
2. 有身見是凡夫的根本錯見，但不是單憑這一項便必定墮惡趣。必須區分潛在我見、一般錯見，以及至死不捨、否定業果的決定邪見。
3. 觀智可在當下鎮伏或照破邪見；只有預流道才永斷有身見。因此原英譯的「只有強觀智者免於邪見」不能理解成普通觀智已永久斷見。
4. 原稿作 "diṭṭhūpadhi = diṭṭhi upadhi"，依上下文應為 "diṭṭhupādāna"，即四取之一的見取；此處按術語校正。
5. 預流道斷有身見、疑、戒禁取。說邪見「跟到預流道接近終點」是口語強調，不代表所有種類的見都在同一剎那以相同方式斷除。
6. 看見無常仍可能混入「是我在看」「我已經證得」等執取；但觀智退失也可能有疲勞、方法、定力與心理狀態等原因，不能凡是退步都歸咎邪見。
[27] Contact And Wrong View
22nd March 1959
Because of contact with the 6-sense object wrong view arising from the 6-sense doors. In Dependent Arising phassa conditioned tanhā. This is describing in the process but we can also count wrong view and anger (diṭṭhi and dosa). Therefore, there is a usage of diṭṭhi-tanhā in the Buddha’s Teachings. The 6-sense doors are the very grounds for wrong view. Identity view itself (sakkaya diṭṭhi) does not prevent beings to good rebirths. But the wrong views develop from it, leading beings into the planes of misery. Therefore, wrong view is a fearful dhamma. In the early morning if you start open your eyes it comes in. A person without mindfulness is leading by it, only a person who has strong vipassanā knowledge free from it. From morning wake up to sleep time all beings are moving around with wrong view. Frist wrong view, later becomes attachment with wrong view (ditthupadham). At last die with attachment with wrong view to wealth and family members. With every contact of seeing, hearing, smelling…etc, no contemplation and mindfulness will follow by wrong view behind all the times. Mostly people don’t know this point. If I tell you, and you will say what’s the problem with me? But you have to know wrong view can follow up to near the ending of the Path of stream entry. (Self – atta view is very deep rooted in living beings that they are very difficult to understand or accept not-self – anatta.)
(Therefore Sayadaw was always helping the yogis to dispel wrong view before the practice. Also according to some of the Suttas and modern yogis’ experiences even they could discern anicca, they were stuck there by wrong view. Difficult to let go and even they themselves didn’t know the reason. Some of them, their insight knowledge even fell down, liked the snakes and ladders games. Swallowed by the diṭṭhi Snake.)
邪見與聽聞開示 - Wrong View and Listening Talks
邪見與聽聞開示
原題： Wrong View and Listening Talks
開示日期： 1959 年 3 月 27 日
不只聽聞佛教以外的教說可能生起邪見；即使聽佛法，如果理解錯誤，也可能讓邪見混入。
例如談到布施時，心想：「我布施，將來就會得到果報。」這是業自屬智（kammassakatā-ñāṇa），即知道眾生是自己業的承受者。它是世間正見，能引導善行，卻不能只靠自身超越仍有諸漏的生存領域。[1]
布施的善是有漏善法（sāsava-kusala-dhamma）：只要仍以輪迴中的果報為目標，它就可能帶來善趣果，卻不會單獨證悟涅槃。要趨向解脫，必須有智慧引導。因此，無論行何種福德，都要使它與智慧相應。[2]
佛陀以世俗諦說明業與果、布施者與受施者；也以勝義分析名色與因緣，使修行者發展道智與果智。二者各有用途，必須小心，不可偏向一邊而否定另一邊；若執著任何一邊為唯一語言，便走向極端。[3]
我們必須分清業的範圍與智的範圍。業的範圍仍在三十一有界之內；解脫智慧則超越三十一有界。[4]
行福德時，要由智慧領導。如此，業自屬智便跟隨在諦智（sacca-ñāṇa）的引導之後：既不否定業果，也知道一切有為果報無常、是苦、非我，不能當作究竟歸依。
缺少這些智慧，眾生便在三十一有界中流轉。所以行福行善時，不要讓渴愛──苦集──作領導；不要只求「願我成為什麼、得到什麼」，而要由觀照四聖諦的智慧引導。如此，善業就能成為趨向涅槃的助緣，而不是說一次有慧布施便直接保證證悟。[5]
若所造的因不善，結果也不會美好。生活中遇到困難與不便時，不要只抱怨「為什麼沒有好結果」，也可反省自己現在與過去所造的因是否不善；但不可把一切疾病、災難與他人傷害都歸咎受苦者的惡業。[6]
遇到家庭與社會問題時，心會緊張受苦；不要只停在抱怨。眼前的壓力還只是苦的一部分，老、病、死之苦仍在前方。因此要尋找能徹底理解苦與止息苦的道路。
要取得衡量是非的「智慧天平」，必須聽聞四聖諦之法。如此，在聽任何開示時，你才能分辨正確與錯誤，不會只因講者自稱佛教，或言語悅耳，就照單全收。[7]
中文譯校說明
1. 業自屬智是承認業與果的世間正見，不是邪見，也不宜直接歸入見漏（diṭṭhāsava）。原英譯說它「在見漏範圍內」，較合理的理解是：若夾雜我執與有愛，仍屬有漏世間善，尚未斷諸漏。
2. 原稿作 "Āsavakusala Dhamma"，依教理應是 "sāsava-kusala-dhamma"，即「有漏善法」；不是說布施本身有罪或污染。
3. 佛陀以世俗語言教業果，也以世俗語言教戒與慈悲；勝義分析則支持觀慧。二諦不是兩套互相排斥的真理，不能簡化為「世俗諦只為業果、勝義諦只為證果」。
4. 三十一有界是上座部後期宇宙論的分類。世間善業能帶來其中善趣果；出世間道智以涅槃為所緣，導向不再受生。
5. 智慧攝持的布施可成為解脫資糧，但證悟仍需八聖道成熟；「直接給涅槃之果」是勸修式語言，不是單一行為與證果之間的機械保證。
6. 《相應部》SN 36.21 明確反對把一切感受都說成過去業所造；身體、環境、他人行為與當下抉擇等也都是條件。業果教說應用於自我負責，不應用來責怪受害者。
7. 「智慧天平」是原文的衡量譬喻。聽聞正法要結合經律核對、如理作意與實際修證，不以宗派標籤代替判斷。
[28] Wrong View & Listening Talks
27th March 1959
Not only listening to the talks of outsiders (other faiths) has wrong views, but also listening to the Buddhist teachings has wrong views. As example, regarding to dāna, if I do it, I will get the result. This is kammasakata nyan. It can’t transcend the planes of asava (taints). It’s inside the province of the taint of view (ditthasava). The wholesomeness of dāna (merits of dāna) is called tainted merits (Asavakusala Dhamma) and can’t realize Nibbāna without knowledge (nyan). Therefore, whatever merits you are doing using knowledge together. The Buddha taught conventional truth was for the Kammasakata Nyan. He taught the ultimate truth (paramatha sacca) for the purpose of Path and Fruit Knowledges. Therefore, with care and not incline towards one sided. If inclining towards one sided become extreme. We must distinguish between the province of kamma and nyan. The province of kamma is 31-realms of existence. The province of nyan is transcending the 31-realms of existence. When we are doing merits must lead by knowledge. In this way, kammasakata nyan is following behind the leading sacca nyan. Without these knowledges, beings are wandering around the 31-realms of existence. Therefore, doing merits and goodness not let it leading by tanhā samudaya but knowledge. In this way, it will directly give the result to Nibbāna. If your causes are not good so the results. In life everytime we encounter difficulties and inconveniences, don’t complain as don’t have the good results, but knowing as our causes are not good. When encounter family problems and social problems become stress but don’t complain. It’s only the beginning and more dukkha will come. You will still have to encounter the dukkha of old age, sickness and death. To get the scales of knowledge must listen to Sacca Dhamma. In this way when you are listening to talk, you can distinguish right and wrong.
原題： Wrong View and Listening Talks
開示日期： 1959 年 3 月 27 日
不只聽聞佛教以外的教說可能生起邪見；即使聽佛法，如果理解錯誤，也可能讓邪見混入。
例如談到布施時，心想：「我布施，將來就會得到果報。」這是業自屬智（kammassakatā-ñāṇa），即知道眾生是自己業的承受者。它是世間正見，能引導善行，卻不能只靠自身超越仍有諸漏的生存領域。[1]
布施的善是有漏善法（sāsava-kusala-dhamma）：只要仍以輪迴中的果報為目標，它就可能帶來善趣果，卻不會單獨證悟涅槃。要趨向解脫，必須有智慧引導。因此，無論行何種福德，都要使它與智慧相應。[2]
佛陀以世俗諦說明業與果、布施者與受施者；也以勝義分析名色與因緣，使修行者發展道智與果智。二者各有用途，必須小心，不可偏向一邊而否定另一邊；若執著任何一邊為唯一語言，便走向極端。[3]
我們必須分清業的範圍與智的範圍。業的範圍仍在三十一有界之內；解脫智慧則超越三十一有界。[4]
行福德時，要由智慧領導。如此，業自屬智便跟隨在諦智（sacca-ñāṇa）的引導之後：既不否定業果，也知道一切有為果報無常、是苦、非我，不能當作究竟歸依。
缺少這些智慧，眾生便在三十一有界中流轉。所以行福行善時，不要讓渴愛──苦集──作領導；不要只求「願我成為什麼、得到什麼」，而要由觀照四聖諦的智慧引導。如此，善業就能成為趨向涅槃的助緣，而不是說一次有慧布施便直接保證證悟。[5]
若所造的因不善，結果也不會美好。生活中遇到困難與不便時，不要只抱怨「為什麼沒有好結果」，也可反省自己現在與過去所造的因是否不善；但不可把一切疾病、災難與他人傷害都歸咎受苦者的惡業。[6]
遇到家庭與社會問題時，心會緊張受苦；不要只停在抱怨。眼前的壓力還只是苦的一部分，老、病、死之苦仍在前方。因此要尋找能徹底理解苦與止息苦的道路。
要取得衡量是非的「智慧天平」，必須聽聞四聖諦之法。如此，在聽任何開示時，你才能分辨正確與錯誤，不會只因講者自稱佛教，或言語悅耳，就照單全收。[7]
中文譯校說明
1. 業自屬智是承認業與果的世間正見，不是邪見，也不宜直接歸入見漏（diṭṭhāsava）。原英譯說它「在見漏範圍內」，較合理的理解是：若夾雜我執與有愛，仍屬有漏世間善，尚未斷諸漏。
2. 原稿作 "Āsavakusala Dhamma"，依教理應是 "sāsava-kusala-dhamma"，即「有漏善法」；不是說布施本身有罪或污染。
3. 佛陀以世俗語言教業果，也以世俗語言教戒與慈悲；勝義分析則支持觀慧。二諦不是兩套互相排斥的真理，不能簡化為「世俗諦只為業果、勝義諦只為證果」。
4. 三十一有界是上座部後期宇宙論的分類。世間善業能帶來其中善趣果；出世間道智以涅槃為所緣，導向不再受生。
5. 智慧攝持的布施可成為解脫資糧，但證悟仍需八聖道成熟；「直接給涅槃之果」是勸修式語言，不是單一行為與證果之間的機械保證。
6. 《相應部》SN 36.21 明確反對把一切感受都說成過去業所造；身體、環境、他人行為與當下抉擇等也都是條件。業果教說應用於自我負責，不應用來責怪受害者。
7. 「智慧天平」是原文的衡量譬喻。聽聞正法要結合經律核對、如理作意與實際修證，不以宗派標籤代替判斷。
[28] Wrong View & Listening Talks
27th March 1959
Not only listening to the talks of outsiders (other faiths) has wrong views, but also listening to the Buddhist teachings has wrong views. As example, regarding to dāna, if I do it, I will get the result. This is kammasakata nyan. It can’t transcend the planes of asava (taints). It’s inside the province of the taint of view (ditthasava). The wholesomeness of dāna (merits of dāna) is called tainted merits (Asavakusala Dhamma) and can’t realize Nibbāna without knowledge (nyan). Therefore, whatever merits you are doing using knowledge together. The Buddha taught conventional truth was for the Kammasakata Nyan. He taught the ultimate truth (paramatha sacca) for the purpose of Path and Fruit Knowledges. Therefore, with care and not incline towards one sided. If inclining towards one sided become extreme. We must distinguish between the province of kamma and nyan. The province of kamma is 31-realms of existence. The province of nyan is transcending the 31-realms of existence. When we are doing merits must lead by knowledge. In this way, kammasakata nyan is following behind the leading sacca nyan. Without these knowledges, beings are wandering around the 31-realms of existence. Therefore, doing merits and goodness not let it leading by tanhā samudaya but knowledge. In this way, it will directly give the result to Nibbāna. If your causes are not good so the results. In life everytime we encounter difficulties and inconveniences, don’t complain as don’t have the good results, but knowing as our causes are not good. When encounter family problems and social problems become stress but don’t complain. It’s only the beginning and more dukkha will come. You will still have to encounter the dukkha of old age, sickness and death. To get the scales of knowledge must listen to Sacca Dhamma. In this way when you are listening to talk, you can distinguish right and wrong.