第三部
[01] 生滅智的大利益 - The Great Benefit of Udayabbaya Ñāṇa
[02] 無常與正見 - Impermanence and Right View
[03] 渴愛與修行 - Taṇhā and Practice
[04] 懈怠與瞋 - Laziness and Dosa
[05] 將業執為常住 - Take Kamma as Permanence
[06] Birth, Death and Nibbāna
[07] Sick Bhikkhu and Vedanā
[08] Craving Like A Tailor
[09] The Four Taints
[10] Panatration of The Five Dhamma
[11] Follow Behind With Knowing
[12] Practice On The Body, Feeling And Mind
[13] The Dhamma To Nibbāna
[14] Khemaka and The Sixty Monks
[15] Susima The Wanderer
[16] Why Human Beings in Dangers?
[17] Body Moving Towards Death
[18] Craving Come From Affection
[19] Two Kinds Of Speech Of The Buddha
[20] Time and Timelessness
[21] Near Death And The Five Mind Moments
[22] From Vulture Eye to Wisdom Eye
[23] The Burden of The Khandhas
[24] Understanding of Insight Practice
[25] To Deal With Wrong View & Doubt
[26] Contemplate Anicca , Perceive Anicca & Know Anicca
[27] Worldly Fetters and Realization
[28] Volition, Action and Kammic Formation
[29] Seeing One's Own Death Is vipassanā
莫哥禪師佛法開示 - 第三部
生滅智的大利益 - The Great Benefit of Udayabbaya Ñāṇa
生滅智的大利益
原題： The Great Benefit of Udayabbaya Ñāṇa
開示日期： 1959 年 3 月 3 日
除了佛陀與辟支佛之外，沒有人能不經聞法而覺悟。在《中部》的《摩犍地耶經》中，佛陀說，具足以下三項條件的人，可以在今生證得涅槃：
1. 親近善士；
2. 聽聞正法；
3. 法隨法行。
佛陀一向只說真實之語。因此，不要懷疑這項教導，也不要懷疑自己。
只要完成第三項——依法修行——並不困難。名與色若向你顯示無常，你就如實知道它。當無常的實相與能知之智相應時，也就是如實辨知無常，今生便能證悟法。這一點我可以向你們保證。
若已辨知無常，不必另外祈求涅槃，只需繼續如實地知道，修行自然會向涅槃前進。知道無常時，所得的是如實智（yathābhūta-ñāṇa）；繼續觀察，便進到厭離智（nibbidā-ñāṇa）；再繼續觀察，直到此過程的終點，便是道智（magga-ñāṇa）。到達涅槃，要經由這三種智。
若能在實修中辨知無常，依本講所採的註釋架構，便是三因結生者（tihetuka），亦即以無貪、無瞋、無癡三善根結生的人；其他結生類型無法發展到這樣的辨知。
有人修行了一段時間，仍未得到道智，原因何在？因為他的修行尚未真正與法相應：所現起的無常與能知之智還沒有切合。法隨法行能終止輪迴，因為在看見無常時，無明不再介入，行與識不再循原有方式向後發展，新的蘊相續也就不再形成。這可依十二緣起支來理解。
接著有人會問：「我要修多久？難道必須修一輩子嗎？」當你辨知無常而生起喜悅時，距離涅槃已不遙遠；其後會對無常生起厭離。佛陀的教法中也說明過這個次第，例如《法句經》所說的法義。
在修觀過程中，喜悅、身毛豎立、輕安、光明等現象可能出現；十種觀的染污之中，任何一種都可能生起。此後不久，厭離智便可能現前。
修行進展到出現觀的染污時，表示對無常的觀察已有相當力量；到這一階段，不要起身離座，也不要把那些殊勝經驗誤認為已經證得道果。此後，行者可能不再清楚看見法的生起，只明顯看見它們的壞滅；再往後，便會對不斷壞滅的現象生起厭離。
〔英譯者按：禪師在本講中提醒，無常觀成熟或厭離智出現時，不要因任何理由中斷修行，應持續觀察，直到現證涅槃。〕
中文譯校說明
1."Udayabbhaya Nyan" 依通行巴利語，完整術語為 "udayabbayānupassanā-ñāṇa"，通常譯作「生滅隨觀智」，本文標題簡稱「生滅智」。
2. 原文所說的十種 "vipassanūpakkilesa"，是光明、智、喜、輕安、樂、勝解、策勵、現起、捨與欲；它們不是十種道果。若對這些經驗生起執取，反而會妨礙觀智繼續成熟。
3. 「三因結生者」即 "tihetuka-puggala"。以禪修經驗反推自己的結生類型，屬本講採用的註釋傳統判準，不宜把單一短暫經驗當作確定證明。
4. "yathābhūta-ñāṇa"、"nibbidā-ñāṇa" 與 "magga-ñāṇa" 在本講中是禪師為教學所作的三段式歸納，不等於《清淨道論》所列全部觀智次第。
[01] The Great Benefit of Udayabbaya Nyan
3rd March1959
Except the Buddha and Pacceka-buddha, no one can enlighten without listening talks. In the Majjhima Nikāya, Māgandiya Sutta, the Buddha mentioned that anyone who completed with these 3-factors can realize Nibbāna in this life. [The 3-factors are: (1)Association with men of integrity (2)Hear the true Dhamma (3)Practice the Dhamma in accordance with the Dhamma]. The Buddha always said only the true words. Therefore, don't doubt about it, also don't doubt in oneself. Only fulfill the No.(3)factor ~ practice in accordance with the Dhamma is easy. If the mind and body tell you impermanence, just know it. If impermanence and the nyan knowing become together will realize the Dhamma (i.e discerning anicca) in this life. I will take the responsibility for you. If you discern impermanence, no need to pray for Nibbāna and continue to know this. And will arrive there by itself. If you know impermanence, you get the knowledge of as it really is (yathābuta Nyan). And then continue to know it will arrive to the knowledge of disenchantment. Still continuing to know it and arriving at the end of it, which is The Path Knowledge. If you can discern anicca, you are the 3-rooted person (Tihetuka: a person born with 3-wholesome roots, non-greed, non-hatred and non-delusion), other types of persons can't discern it. To arrive Nibbāna is with these 3 knowledges. Still practicing and not get the Path Knowledge yet, why is this? Your practice is still not in accordance with the Dhamma. Because impermanence and the knowing are not fit together. Practice in accordance with the Dhamma is ending the round of existences(samsāra). Because by seeing anicca, ignorance won’t come in, sankhara and viññanam won’t arise, and the new khandha not arises. (see the 12links of D.A.)
Then, a question need to ask; “How long I have to practice? Do I need to practice for my whole life?” After you discern anicca and become gladdening, then it's not far from Nibbāna. After that, follow by disenchantment of anicca. All these were mentioned by the Buddha. ( e-g, in The Dhammapada) Joy, gooseflesh, happiness, light ect., any one of them will arrise (i-e, the 10-insight corruptions). After that, not very long, the knowledge of disenchantment will come. This is Nibbidā Nyan. If you arrive to the level of 10-insight corruptions, impermanence is succeeded. When you arrive to this point, don't get up and go away. After that, you will not see the arising of phenomena but only the passing away of them. And then, later seeing the disenchantment of passing away.
[Here in this talk, Sayadaw warned the yogis not to get up and go away when impermanence is succeeded. In some of his talks also warned the yogis when they arrived to the knowledge of disenchantment, not to get up and go away for whatever reasons. But stick to the practice until Nibbāna was realized.]
原題： The Great Benefit of Udayabbaya Ñāṇa
開示日期： 1959 年 3 月 3 日
除了佛陀與辟支佛之外，沒有人能不經聞法而覺悟。在《中部》的《摩犍地耶經》中，佛陀說，具足以下三項條件的人，可以在今生證得涅槃：
1. 親近善士；
2. 聽聞正法；
3. 法隨法行。
佛陀一向只說真實之語。因此，不要懷疑這項教導，也不要懷疑自己。
只要完成第三項——依法修行——並不困難。名與色若向你顯示無常，你就如實知道它。當無常的實相與能知之智相應時，也就是如實辨知無常，今生便能證悟法。這一點我可以向你們保證。
若已辨知無常，不必另外祈求涅槃，只需繼續如實地知道，修行自然會向涅槃前進。知道無常時，所得的是如實智（yathābhūta-ñāṇa）；繼續觀察，便進到厭離智（nibbidā-ñāṇa）；再繼續觀察，直到此過程的終點，便是道智（magga-ñāṇa）。到達涅槃，要經由這三種智。
若能在實修中辨知無常，依本講所採的註釋架構，便是三因結生者（tihetuka），亦即以無貪、無瞋、無癡三善根結生的人；其他結生類型無法發展到這樣的辨知。
有人修行了一段時間，仍未得到道智，原因何在？因為他的修行尚未真正與法相應：所現起的無常與能知之智還沒有切合。法隨法行能終止輪迴，因為在看見無常時，無明不再介入，行與識不再循原有方式向後發展，新的蘊相續也就不再形成。這可依十二緣起支來理解。
接著有人會問：「我要修多久？難道必須修一輩子嗎？」當你辨知無常而生起喜悅時，距離涅槃已不遙遠；其後會對無常生起厭離。佛陀的教法中也說明過這個次第，例如《法句經》所說的法義。
在修觀過程中，喜悅、身毛豎立、輕安、光明等現象可能出現；十種觀的染污之中，任何一種都可能生起。此後不久，厭離智便可能現前。
修行進展到出現觀的染污時，表示對無常的觀察已有相當力量；到這一階段，不要起身離座，也不要把那些殊勝經驗誤認為已經證得道果。此後，行者可能不再清楚看見法的生起，只明顯看見它們的壞滅；再往後，便會對不斷壞滅的現象生起厭離。
〔英譯者按：禪師在本講中提醒，無常觀成熟或厭離智出現時，不要因任何理由中斷修行，應持續觀察，直到現證涅槃。〕
中文譯校說明
1."Udayabbhaya Nyan" 依通行巴利語，完整術語為 "udayabbayānupassanā-ñāṇa"，通常譯作「生滅隨觀智」，本文標題簡稱「生滅智」。
2. 原文所說的十種 "vipassanūpakkilesa"，是光明、智、喜、輕安、樂、勝解、策勵、現起、捨與欲；它們不是十種道果。若對這些經驗生起執取，反而會妨礙觀智繼續成熟。
3. 「三因結生者」即 "tihetuka-puggala"。以禪修經驗反推自己的結生類型，屬本講採用的註釋傳統判準，不宜把單一短暫經驗當作確定證明。
4. "yathābhūta-ñāṇa"、"nibbidā-ñāṇa" 與 "magga-ñāṇa" 在本講中是禪師為教學所作的三段式歸納，不等於《清淨道論》所列全部觀智次第。
[01] The Great Benefit of Udayabbaya Nyan
3rd March1959
Except the Buddha and Pacceka-buddha, no one can enlighten without listening talks. In the Majjhima Nikāya, Māgandiya Sutta, the Buddha mentioned that anyone who completed with these 3-factors can realize Nibbāna in this life. [The 3-factors are: (1)Association with men of integrity (2)Hear the true Dhamma (3)Practice the Dhamma in accordance with the Dhamma]. The Buddha always said only the true words. Therefore, don't doubt about it, also don't doubt in oneself. Only fulfill the No.(3)factor ~ practice in accordance with the Dhamma is easy. If the mind and body tell you impermanence, just know it. If impermanence and the nyan knowing become together will realize the Dhamma (i.e discerning anicca) in this life. I will take the responsibility for you. If you discern impermanence, no need to pray for Nibbāna and continue to know this. And will arrive there by itself. If you know impermanence, you get the knowledge of as it really is (yathābuta Nyan). And then continue to know it will arrive to the knowledge of disenchantment. Still continuing to know it and arriving at the end of it, which is The Path Knowledge. If you can discern anicca, you are the 3-rooted person (Tihetuka: a person born with 3-wholesome roots, non-greed, non-hatred and non-delusion), other types of persons can't discern it. To arrive Nibbāna is with these 3 knowledges. Still practicing and not get the Path Knowledge yet, why is this? Your practice is still not in accordance with the Dhamma. Because impermanence and the knowing are not fit together. Practice in accordance with the Dhamma is ending the round of existences(samsāra). Because by seeing anicca, ignorance won’t come in, sankhara and viññanam won’t arise, and the new khandha not arises. (see the 12links of D.A.)
Then, a question need to ask; “How long I have to practice? Do I need to practice for my whole life?” After you discern anicca and become gladdening, then it's not far from Nibbāna. After that, follow by disenchantment of anicca. All these were mentioned by the Buddha. ( e-g, in The Dhammapada) Joy, gooseflesh, happiness, light ect., any one of them will arrise (i-e, the 10-insight corruptions). After that, not very long, the knowledge of disenchantment will come. This is Nibbidā Nyan. If you arrive to the level of 10-insight corruptions, impermanence is succeeded. When you arrive to this point, don't get up and go away. After that, you will not see the arising of phenomena but only the passing away of them. And then, later seeing the disenchantment of passing away.
[Here in this talk, Sayadaw warned the yogis not to get up and go away when impermanence is succeeded. In some of his talks also warned the yogis when they arrived to the knowledge of disenchantment, not to get up and go away for whatever reasons. But stick to the practice until Nibbāna was realized.]
無常與正見 - Impermanence and Right View
無常與正見
原題： Impermanence and Right View
開示日期：1959 年 3 月 6 日
只知道名與色，還不能見到涅槃。名色經由解說並不難理解，但實際修行所必須知道的是無常；分析名色只是準備。若未親自辨知無常，便不能見到涅槃。
若能辨知無常，便具備成為阿羅漢的種子，今生有可能成為阿羅漢。從預流到阿羅漢，都必須由這項見地繼續發展；尚未辨知無常，就連預流的種子也還沒有取得。
沒有看見無常，便不能關閉苦趣之門，也還沒有觀禪的正見。辨知無常，見才得到淨化。禪師接著誦出佛陀所說的一些巴利偈頌，並加以解釋。
坐禪時身體疼痛，想要改變姿勢，可以改變；我不是叫你完全不動。重點是要帶著觀察而改變。換姿勢後，原來的受已經消失、不在了；你要再觀察它是否仍然存在。這樣便有正見。以正見而死，就是以智而死。看見無常後繼續觀察，便會對它生起厭離。智慧雖變得更銳利，所知的仍是無常。
蘊（khandha）、處（āyatana）、界（dhātu）與諦（sacca）各有不同的分類與自性，但全都是無常。辨知無常，能使你不必再背負一具又一具的「屍體」。禪師有時用語一語雙關，既深刻、鮮明，也帶著幽默；他把一次次投生形容為一次次「更換屍體」。
不要只看各種修行方法的差別而彼此爭論。最後若真正辨知無常，歸結之處相同。重點不在判定別人的方法誰對誰錯，而在自己是否實際修行、是否看見無常。
只有佛陀的教法住世，又遇到能教導這項法的老師，才有機會如實辨知無常。若能辨知無常，便能從顛倒與狂亂之中解脫。因此，應為了親證無常而精進。
中文譯校說明
1. 本講的 "right view" 特別指由內觀直接辨知生滅的正見，不是說聞思所得的正見毫無作用；後者是實修的重要前導。
2. 原文說蘊、處、界、諦 "all are anicca"。嚴格而言，四諦中的滅諦即涅槃，並非無常；此處應依語境理解為作為觀察對象的有為蘊、處、界，以及苦諦等有為法，而不是把涅槃列入無常法。
3. "changing the corpses" 是禪師形容輪迴中反覆取得新五蘊的譬喻，並非主張有同一實體從一具身體移入另一具身體。
[02] Impermanence& Right View
6th March 1959
By knowing only mind & body can't see Nibbāna. With explanation it is easy to understand mind & body. In reality we have to know is anicca. Mind & body is only for analyzing. Without discerning impermanence and can't see Nibbāna. If you discern it and you have the seed of arahant, can become an arahant in this life. From sotāpanna to arahant must develop from this view. Still not discerning anicca still not get the seed of sotāpanna. Without seeing it can't close the doors of painful rebirths, also still not have right view (i-e, vipassanā right view). By discerning anicca has purified view. (Sayadaw recited some of the Pali verses by the Buddha and explained it.)
During sitting, if your body feels pain and wants to change is all right. I don't say not to change it. After changing, the feeling disappears and not there anymore. You have to change it with contemplation. After changing, observe it as it's there or not. In this way, you have right view. Die with right view is die with knowledge. After seeing anicca, continue with the contemplation will become disenchantment with it. Knowledge becomes sharper but it’s still anicca. Aggreates (khandhas), sense bases (ayatana), elements (dhatu), truth (sacca), all are anicca. But by themselves is separated (i.e separated nature). You discerning of impermanence can make you free from carrying the corpse. (Sometimes Sayadaw was using words had the double meanings, profound and vivid and humorous. In some talks, changing new births as changing the corpses.) You must not argue by looking at the differences of the ways of practice. At last by discerning anicca and become the same. The main point is discerning impermanence. (Sayadaw made a warning on argument that was very common in Burma; may be also in other countries and other religions. The important point was not other right or wrong, but one's own practice.) Discerning of anicca is only possible when the Buddha's Teaching exists and encounter a teacher who can teach them. If you discern anicca you will be free from craziness. Therefore, making perseverance for the sake of discerning anicca.
原題： Impermanence and Right View
開示日期：1959 年 3 月 6 日
只知道名與色，還不能見到涅槃。名色經由解說並不難理解，但實際修行所必須知道的是無常；分析名色只是準備。若未親自辨知無常，便不能見到涅槃。
若能辨知無常，便具備成為阿羅漢的種子，今生有可能成為阿羅漢。從預流到阿羅漢，都必須由這項見地繼續發展；尚未辨知無常，就連預流的種子也還沒有取得。
沒有看見無常，便不能關閉苦趣之門，也還沒有觀禪的正見。辨知無常，見才得到淨化。禪師接著誦出佛陀所說的一些巴利偈頌，並加以解釋。
坐禪時身體疼痛，想要改變姿勢，可以改變；我不是叫你完全不動。重點是要帶著觀察而改變。換姿勢後，原來的受已經消失、不在了；你要再觀察它是否仍然存在。這樣便有正見。以正見而死，就是以智而死。看見無常後繼續觀察，便會對它生起厭離。智慧雖變得更銳利，所知的仍是無常。
蘊（khandha）、處（āyatana）、界（dhātu）與諦（sacca）各有不同的分類與自性，但全都是無常。辨知無常，能使你不必再背負一具又一具的「屍體」。禪師有時用語一語雙關，既深刻、鮮明，也帶著幽默；他把一次次投生形容為一次次「更換屍體」。
不要只看各種修行方法的差別而彼此爭論。最後若真正辨知無常，歸結之處相同。重點不在判定別人的方法誰對誰錯，而在自己是否實際修行、是否看見無常。
只有佛陀的教法住世，又遇到能教導這項法的老師，才有機會如實辨知無常。若能辨知無常，便能從顛倒與狂亂之中解脫。因此，應為了親證無常而精進。
中文譯校說明
1. 本講的 "right view" 特別指由內觀直接辨知生滅的正見，不是說聞思所得的正見毫無作用；後者是實修的重要前導。
2. 原文說蘊、處、界、諦 "all are anicca"。嚴格而言，四諦中的滅諦即涅槃，並非無常；此處應依語境理解為作為觀察對象的有為蘊、處、界，以及苦諦等有為法，而不是把涅槃列入無常法。
3. "changing the corpses" 是禪師形容輪迴中反覆取得新五蘊的譬喻，並非主張有同一實體從一具身體移入另一具身體。
[02] Impermanence& Right View
6th March 1959
By knowing only mind & body can't see Nibbāna. With explanation it is easy to understand mind & body. In reality we have to know is anicca. Mind & body is only for analyzing. Without discerning impermanence and can't see Nibbāna. If you discern it and you have the seed of arahant, can become an arahant in this life. From sotāpanna to arahant must develop from this view. Still not discerning anicca still not get the seed of sotāpanna. Without seeing it can't close the doors of painful rebirths, also still not have right view (i-e, vipassanā right view). By discerning anicca has purified view. (Sayadaw recited some of the Pali verses by the Buddha and explained it.)
During sitting, if your body feels pain and wants to change is all right. I don't say not to change it. After changing, the feeling disappears and not there anymore. You have to change it with contemplation. After changing, observe it as it's there or not. In this way, you have right view. Die with right view is die with knowledge. After seeing anicca, continue with the contemplation will become disenchantment with it. Knowledge becomes sharper but it’s still anicca. Aggreates (khandhas), sense bases (ayatana), elements (dhatu), truth (sacca), all are anicca. But by themselves is separated (i.e separated nature). You discerning of impermanence can make you free from carrying the corpse. (Sometimes Sayadaw was using words had the double meanings, profound and vivid and humorous. In some talks, changing new births as changing the corpses.) You must not argue by looking at the differences of the ways of practice. At last by discerning anicca and become the same. The main point is discerning impermanence. (Sayadaw made a warning on argument that was very common in Burma; may be also in other countries and other religions. The important point was not other right or wrong, but one's own practice.) Discerning of anicca is only possible when the Buddha's Teaching exists and encounter a teacher who can teach them. If you discern anicca you will be free from craziness. Therefore, making perseverance for the sake of discerning anicca.
渴愛與修行 - Taṇhā and Practice
渴愛與修行
原題：Taṇhā and Practice
開示日期：原稿未標示
〔英譯者按：從這篇開示可以感受到禪師的悲心。他指出，應把握現在的條件精勤修行、終止苦，不要浪費這個珍貴機會；也指出貪與渴愛在日常生活中的強大力量。人們迷失其中，忘了修行，或總說自己沒有時間修行。〕
反覆權衡、判斷，看起來好像是智慧，實際上卻可能阻礙修行與善行。慳吝（macchariya）與疑（vicikicchā）會混入其中，很不容易察覺，因為它們外表很像智慧。不停判斷「該不該做」、「能不能做」，到最後什麼也沒有做。
例如想修行時，一想到自己的健康，渴愛便介入，使人放棄。由於不斷權衡，應做之事沒有完成，時間也就白白流失。
依佛陀的觀點，梵行應當迅速實踐，不應拖延。真正的智慧能成就善欲（chanda）所要完成的事；慧根（paññindriya）能克服阻礙。談到布施時，阻力常是慳吝；談到修行時，阻力常是渴愛。真正的智慧了解諸法無我，因而不再拖延。若完全不修心，雖具有人身，內心的生活與動物並無多大差別。
修行看見無常之後，生活中的福業果報也可能成熟，事業與財富有所進展。這時渴愛可能乘機介入，行者以工作繁忙為由中斷修行。若要證得涅槃，認知無常的心路過程必須反覆、連續地生起。財產與欲樂會成為誘惑與魔障（māra）。
凡夫不一定遇到天子魔直接前來障礙，但內心的魔會造成破壞。我們常以普通欲樂，換掉無價的涅槃之樂；佛陀曾用狗啃骨頭譬喻感官欲樂，這是一筆極大的損失。
布施與造福也可能出現同樣問題：本來可以使福業成為趣向涅槃的助緣，卻讓渴愛把它轉成繼續輪迴的資糧。
由於過去的善業，我們得到難得的人身、遇到善知識、聽聞真諦之法；若實際修行，便可能終止苦。然而，多數人把過去善業所帶來的機會，用在世間欲樂上，白白耗掉。
〔英譯者按：這篇開示提供許多可供思考與觀察的要點。佛陀與說法者往往只指出核心，聽者還需要透過如理思惟與實際觀察，使理解變得更深、更廣、更清楚；養成這種習慣，能發展慧根與道上所需的能力。〕
中文譯校說明
1. 原題中的 "Taṇhā" 譯為「渴愛」；在緣起語境中，它不是一般的關愛，而是伴隨欲求、黏著與再有傾向的愛。
2. 原稿所說第一個 "vīthi-citta" 帶來事業與財富進展，文義不夠明確。本文依整段脈絡譯為善業果報可能在修行期間成熟，不把它理解成「只要初次看見無常就必然致富」的因果公式。
3. "māra" 在此主要是障礙解脫的心理力量；原稿也特別把它與 "devaputta-māra" 區分，不宜一概理解成外在神祇的干擾。
[03] Tanhā & Practice
[In these talks can feel the compassion of Sayadaw. He pointed out the important of present situations for practice diligently to end dukkha. Not to waste the precious opportunity for ending dhkkha. Also he pointed out the great power of greed-craving (lobha-tanhā) in daily life, people get lost in it and forget or can't give their time for the practice.]
Making the judgments are seemingly liked wisdom and opposing in doing the practice and goodness. Avarice (macchariya) and doubt (vicikicchā) can come in. It's difficult to know. It seems like wisdom (paññā). Making on the judgment for yes or no and at last can't do it. As example, for doing the practice on concerning one's health, and tanhā come in and then can't do it. By making the judgment one can't do what should be done and then wasting the time. From the Buddha's point of view; quickly to do the holy practice and not to delay for it. True wisdom can succeed for what one desires (chanda)to do. Wisdom faculty (paññindriya) can conquer any opposition. Regarding with dāna, it's avarice; and for practice, it's tanhā. True wisdom understanding the nature of not self (anatta) and do it without delay. Without practice is not difference from someone alive with the animal mind.
After seeing anicca by practice, the first vitthi-citta(consciousness in the cognitive process) gives the result of progress in business and wealth. At that time tanhā comes in and can destroy the practice because the yogi takes it as busy in business. To realize Nibbāna the cognitive process of the knowledge of impermanence must arise continuously. Sensual pleasures of wealth and property are a kind of temptation (marā). For ordinary people there is no destruction of marā god (devaputta marā); but the marā of the mind can come in as a destruction. We exchange the invaluable Nibbānic happiness with ordinary happiness (This was the happiness of a dog for a bone; one of the similes of sensual pleasure by the Buddha.). It is quite a great loss. For doing dāna and making merits are also in the same way. Instead of giving support to Nibbāna let tanhā leading us for wandering in the round of existence. Because of the good kammas of the past attained the precious human life, and met a good teacher, and hearing the Truth of Dhamma (Sacca). With practice can end dukkha, but most people misuse their past good kammas by wasting time in worldly sensual pleasures.
(This Dhamma talk gives us a lot of good for thought and contemplation. The Buddha and teachers of Dhamma made the important points only. We need to gain more insight about them by reflection and contemplation. Seeing them more deeply, extensively and clearly. With these habitual practices can develop our wisdom faculties and development on the path.)
原題：Taṇhā and Practice
開示日期：原稿未標示
〔英譯者按：從這篇開示可以感受到禪師的悲心。他指出，應把握現在的條件精勤修行、終止苦，不要浪費這個珍貴機會；也指出貪與渴愛在日常生活中的強大力量。人們迷失其中，忘了修行，或總說自己沒有時間修行。〕
反覆權衡、判斷，看起來好像是智慧，實際上卻可能阻礙修行與善行。慳吝（macchariya）與疑（vicikicchā）會混入其中，很不容易察覺，因為它們外表很像智慧。不停判斷「該不該做」、「能不能做」，到最後什麼也沒有做。
例如想修行時，一想到自己的健康，渴愛便介入，使人放棄。由於不斷權衡，應做之事沒有完成，時間也就白白流失。
依佛陀的觀點，梵行應當迅速實踐，不應拖延。真正的智慧能成就善欲（chanda）所要完成的事；慧根（paññindriya）能克服阻礙。談到布施時，阻力常是慳吝；談到修行時，阻力常是渴愛。真正的智慧了解諸法無我，因而不再拖延。若完全不修心，雖具有人身，內心的生活與動物並無多大差別。
修行看見無常之後，生活中的福業果報也可能成熟，事業與財富有所進展。這時渴愛可能乘機介入，行者以工作繁忙為由中斷修行。若要證得涅槃，認知無常的心路過程必須反覆、連續地生起。財產與欲樂會成為誘惑與魔障（māra）。
凡夫不一定遇到天子魔直接前來障礙，但內心的魔會造成破壞。我們常以普通欲樂，換掉無價的涅槃之樂；佛陀曾用狗啃骨頭譬喻感官欲樂，這是一筆極大的損失。
布施與造福也可能出現同樣問題：本來可以使福業成為趣向涅槃的助緣，卻讓渴愛把它轉成繼續輪迴的資糧。
由於過去的善業，我們得到難得的人身、遇到善知識、聽聞真諦之法；若實際修行，便可能終止苦。然而，多數人把過去善業所帶來的機會，用在世間欲樂上，白白耗掉。
〔英譯者按：這篇開示提供許多可供思考與觀察的要點。佛陀與說法者往往只指出核心，聽者還需要透過如理思惟與實際觀察，使理解變得更深、更廣、更清楚；養成這種習慣，能發展慧根與道上所需的能力。〕
中文譯校說明
1. 原題中的 "Taṇhā" 譯為「渴愛」；在緣起語境中，它不是一般的關愛，而是伴隨欲求、黏著與再有傾向的愛。
2. 原稿所說第一個 "vīthi-citta" 帶來事業與財富進展，文義不夠明確。本文依整段脈絡譯為善業果報可能在修行期間成熟，不把它理解成「只要初次看見無常就必然致富」的因果公式。
3. "māra" 在此主要是障礙解脫的心理力量；原稿也特別把它與 "devaputta-māra" 區分，不宜一概理解成外在神祇的干擾。
[03] Tanhā & Practice
[In these talks can feel the compassion of Sayadaw. He pointed out the important of present situations for practice diligently to end dukkha. Not to waste the precious opportunity for ending dhkkha. Also he pointed out the great power of greed-craving (lobha-tanhā) in daily life, people get lost in it and forget or can't give their time for the practice.]
Making the judgments are seemingly liked wisdom and opposing in doing the practice and goodness. Avarice (macchariya) and doubt (vicikicchā) can come in. It's difficult to know. It seems like wisdom (paññā). Making on the judgment for yes or no and at last can't do it. As example, for doing the practice on concerning one's health, and tanhā come in and then can't do it. By making the judgment one can't do what should be done and then wasting the time. From the Buddha's point of view; quickly to do the holy practice and not to delay for it. True wisdom can succeed for what one desires (chanda)to do. Wisdom faculty (paññindriya) can conquer any opposition. Regarding with dāna, it's avarice; and for practice, it's tanhā. True wisdom understanding the nature of not self (anatta) and do it without delay. Without practice is not difference from someone alive with the animal mind.
After seeing anicca by practice, the first vitthi-citta(consciousness in the cognitive process) gives the result of progress in business and wealth. At that time tanhā comes in and can destroy the practice because the yogi takes it as busy in business. To realize Nibbāna the cognitive process of the knowledge of impermanence must arise continuously. Sensual pleasures of wealth and property are a kind of temptation (marā). For ordinary people there is no destruction of marā god (devaputta marā); but the marā of the mind can come in as a destruction. We exchange the invaluable Nibbānic happiness with ordinary happiness (This was the happiness of a dog for a bone; one of the similes of sensual pleasure by the Buddha.). It is quite a great loss. For doing dāna and making merits are also in the same way. Instead of giving support to Nibbāna let tanhā leading us for wandering in the round of existence. Because of the good kammas of the past attained the precious human life, and met a good teacher, and hearing the Truth of Dhamma (Sacca). With practice can end dukkha, but most people misuse their past good kammas by wasting time in worldly sensual pleasures.
(This Dhamma talk gives us a lot of good for thought and contemplation. The Buddha and teachers of Dhamma made the important points only. We need to gain more insight about them by reflection and contemplation. Seeing them more deeply, extensively and clearly. With these habitual practices can develop our wisdom faculties and development on the path.)
懈怠與瞋 - Laziness and Dosa
懈怠與瞋
原題：Laziness and Dosa
開示日期：1959 年 4 月 1 日
煩惱魔的第二種誘惑，是不樂（arati），也就是懈怠、厭倦。懈怠與厭倦使人停止佛法修行。禪師把它稱為較細緻的瞋：先失去興趣，對修行不滿，接著心生不悅；出家人甚至可能因此還俗。
它是精進的敵人，會壓倒四正勤（sammappadhāna），障礙世間與出世間的進步，也可能進一步成為昏沉與睡眠。
擾亂自己的是懈怠（kosajja），傷害別人的是瞋（dosa）。懈怠的過患在於使人長留輪迴，無法超越苦；它雖不像粗重的瞋那樣容易直接導致犯罪，後果卻不可輕忽。
瞋比較容易被察覺，也可能因他人勸告而改正；懈怠則隱藏在內，較難矯正。有時對苦與危險的強烈感受，能轉成悚懼與迫切感（saṁvega），推動智慧生起；但細微而持續的懈怠，可能消磨整個人生，使人連一般善行都難以完成，更不用說超越苦。
懈怠由內部擾亂，瞋則向外擾亂；懈怠主要傷害自己，瞋主要傷害他人。瞋表現出來時，別人會看見並加以勸止；懈怠常無人知道，也無人糾正。
懈怠生起時，應思惟苦趣之苦、輪迴之苦，以及老、病、死之苦，以此克服懈怠。
人由於懈怠，會找出許多理由逃避修行。它看來不粗暴，實際上卻非常可怕。佛陀也曾說明十六種懈怠的藉口，並警告：不能以平凡、鬆散的努力，證得最殊勝、超越世間的涅槃界。因此，懈怠的人無法證得涅槃。
中文譯校說明
1. 原講把懈怠稱為 "refined dosa"。依阿毗達磨的嚴格分類，"kosajja" 通常與昏沉等不善心所相關，不能簡單等同於瞋心所 "dosa"；禪師在此著重的是厭倦、不樂與排斥修行的功能相似性。
2. "arati" 可譯為不樂、不滿、厭倦，指對善法與修行不能欣樂；"saṁvega" 則是面對生死危險而生起的悚懼與迫切感，不等於一般焦慮。
3. "sixteen reasons for laziness" 指經典列舉的多組懈怠事或懈怠藉口；原稿未標明經號，因此本文不補入不確定的出處。
[04] Laziness and Dosa
1st April 1959
The 2nd temptation of defilements (kilesa marā) is discontent (arati) or laziness and boredom, because of laziness and boredom stop from the Dhamma practice. Laziness and boredom are refined dosa. Lost interest, discontent with the practice and become displeasure. For a monk he can be disrobed. It's the enemy of effort. It overcomes the 4-supreme efforts(sammappadhāna). It hinders the worldly and transcendental developments (lokiya and lokuttara). It can also go into sloth and torpor. Disturb oneself is laziness (kosajja). Harmful to other is anger (dosa). It has the fault of samsāra(because of laziness never transcend dukkha). It doesn't commit crimes liked dosa. Dosa is easy to know, and can be corrected. Laziness is not easy to correct. Sometimes dosa turns into sense of urgency (samvega) and can move towards knowledge. Refined dosa (here laziness) destroy the whole life (not to mention trancend dukkha even difficult to do goodness). Kosajja disturbs inside, and dosa disturbs outside. Laziness is harmful to oneself, and anger to others. With laziness no-one corrects you, and with anger someone will correct you (The differences between laziness and anger). With laziness nobody knows it, and with anger someone knows it. If laziness comes in contemplate the plane of misery (apaya dukkha), the misery of round of existence (samsaric dukkha), and the dukkha of old age, sickness and death to overcome laziness. Because of one's laziness and gives many reasons to shun away from practice. It has refined but a terrible one (The Buddha also taught about the 16-reasons for laziness.). There was also a warning from the Buddha; i.e you could not realize the holiest, the extra ordinary Nibbāna element with ordinary effort. Therefore, lazy people can't realize Nibbāna.
原題：Laziness and Dosa
開示日期：1959 年 4 月 1 日
煩惱魔的第二種誘惑，是不樂（arati），也就是懈怠、厭倦。懈怠與厭倦使人停止佛法修行。禪師把它稱為較細緻的瞋：先失去興趣，對修行不滿，接著心生不悅；出家人甚至可能因此還俗。
它是精進的敵人，會壓倒四正勤（sammappadhāna），障礙世間與出世間的進步，也可能進一步成為昏沉與睡眠。
擾亂自己的是懈怠（kosajja），傷害別人的是瞋（dosa）。懈怠的過患在於使人長留輪迴，無法超越苦；它雖不像粗重的瞋那樣容易直接導致犯罪，後果卻不可輕忽。
瞋比較容易被察覺，也可能因他人勸告而改正；懈怠則隱藏在內，較難矯正。有時對苦與危險的強烈感受，能轉成悚懼與迫切感（saṁvega），推動智慧生起；但細微而持續的懈怠，可能消磨整個人生，使人連一般善行都難以完成，更不用說超越苦。
懈怠由內部擾亂，瞋則向外擾亂；懈怠主要傷害自己，瞋主要傷害他人。瞋表現出來時，別人會看見並加以勸止；懈怠常無人知道，也無人糾正。
懈怠生起時，應思惟苦趣之苦、輪迴之苦，以及老、病、死之苦，以此克服懈怠。
人由於懈怠，會找出許多理由逃避修行。它看來不粗暴，實際上卻非常可怕。佛陀也曾說明十六種懈怠的藉口，並警告：不能以平凡、鬆散的努力，證得最殊勝、超越世間的涅槃界。因此，懈怠的人無法證得涅槃。
中文譯校說明
1. 原講把懈怠稱為 "refined dosa"。依阿毗達磨的嚴格分類，"kosajja" 通常與昏沉等不善心所相關，不能簡單等同於瞋心所 "dosa"；禪師在此著重的是厭倦、不樂與排斥修行的功能相似性。
2. "arati" 可譯為不樂、不滿、厭倦，指對善法與修行不能欣樂；"saṁvega" 則是面對生死危險而生起的悚懼與迫切感，不等於一般焦慮。
3. "sixteen reasons for laziness" 指經典列舉的多組懈怠事或懈怠藉口；原稿未標明經號，因此本文不補入不確定的出處。
[04] Laziness and Dosa
1st April 1959
The 2nd temptation of defilements (kilesa marā) is discontent (arati) or laziness and boredom, because of laziness and boredom stop from the Dhamma practice. Laziness and boredom are refined dosa. Lost interest, discontent with the practice and become displeasure. For a monk he can be disrobed. It's the enemy of effort. It overcomes the 4-supreme efforts(sammappadhāna). It hinders the worldly and transcendental developments (lokiya and lokuttara). It can also go into sloth and torpor. Disturb oneself is laziness (kosajja). Harmful to other is anger (dosa). It has the fault of samsāra(because of laziness never transcend dukkha). It doesn't commit crimes liked dosa. Dosa is easy to know, and can be corrected. Laziness is not easy to correct. Sometimes dosa turns into sense of urgency (samvega) and can move towards knowledge. Refined dosa (here laziness) destroy the whole life (not to mention trancend dukkha even difficult to do goodness). Kosajja disturbs inside, and dosa disturbs outside. Laziness is harmful to oneself, and anger to others. With laziness no-one corrects you, and with anger someone will correct you (The differences between laziness and anger). With laziness nobody knows it, and with anger someone knows it. If laziness comes in contemplate the plane of misery (apaya dukkha), the misery of round of existence (samsaric dukkha), and the dukkha of old age, sickness and death to overcome laziness. Because of one's laziness and gives many reasons to shun away from practice. It has refined but a terrible one (The Buddha also taught about the 16-reasons for laziness.). There was also a warning from the Buddha; i.e you could not realize the holiest, the extra ordinary Nibbāna element with ordinary effort. Therefore, lazy people can't realize Nibbāna.
將業執為常住 - Take Kamma as Permanence
將業執為常住
原題：Take Kamma as Permanence
開示日期：1959 年 11 月 25 日
〔英譯者按：禪師說，人可能以兩種方式曲解佛陀：一是聽錯教法，二是把錯誤理解再說給別人聽。《增支部》中也提醒過這類情形。佛教徒甚至可能把新的觀念與概念摻入佛陀的教法，這一點值得深思。〕
例如，有隻青蛙聽到佛陀的聲音，死後投生為天子。許多佛教徒便以為「那隻青蛙變成了天子」，彷彿有一個不變的東西從青蛙延續到天界；這會落入常見（sassata-diṭṭhi）。
又有人解說涅槃，把它說成斷滅、一切全無，這是斷見（uccheda-diṭṭhi）。兩種都是邪見，都會障礙涅槃。
佛陀說法有直接說與方便、譬喻說兩類。禪師舉《中部》MN 38〈愛盡大經〉的嗏帝比丘為例。嗏帝聽聞本生故事，尤其是十種大本生，便錯認為菩薩一世又一世只是身體死亡，識本身不變，從這一身移到下一身。這是把識執為常住，也就是世界上常見的靈魂觀。
本講主要依據《中部》MN 109〈滿月大經〉。雨安居後的滿月日，一群比丘前往佛陀處。為首的比丘問：「什麼是五取蘊？」佛陀回答：「五取蘊就是色、受、想、行、識。」
比丘接著問，取與五蘊究竟相同還是不同。佛陀說，兩者既不能說完全相同，也不能說毫無關係；取依五蘊而起，而五取蘊的形成又不能離開取。
稍後，佛陀逐一問五蘊是常還是無常、是苦還是樂。比丘們回答：是無常、是苦。佛陀再問：既然是無常、苦、變易之法，是否適合把它看成「這是我的」、「這是我」、「這是我的自我」？比丘們回答：不適合。
當時，一位比丘心中想：「若五蘊都是無我，我還能依靠什麼？也許應該依靠我的業。」佛陀知道他的念頭，便加以教誡，再引導眾比丘觀察五蘊。比丘們一面回答，一面如實觀察自己的五蘊；開示結束後，都證得阿羅漢果。
像這位比丘一樣，許多佛教徒把業視為恆常，形成一種「業論式的常見」。佛陀曾以車輪隨牛足、影子隨人身譬喻善惡業果；若把譬喻當成有一個不變的「業體」實際跟隨眾生，就會誤解業的因果法則。
因此有兩項危險：一是聽法時誤解，二是說法時把誤解傳播出去。譬喻是為幫助理解；把它按字面實體化，就會出錯。青蛙的名色與天子的名色完全不同，沒有一個相同實體從此處搬到彼處；兩者之間只有依業而有的因果關係。
若說法不能使人離開邪見，反而可能把人推向常見；過度延伸直接說法，也可能導致邪見，例如閻摩迦比丘對阿羅漢死後的錯誤見解。佛教史中某些近似創造神宗教的觀念，也可能由這類解讀產生。
有三種法則不應偏離：發趣的條件關係（Paṭṭhāna）、緣起（paṭicca-samuppāda）與四聖諦（sacca）。解釋其他經文與譬喻時，若不以這些法則檢驗，很容易產生邪見。
若把涅槃只說成貪、瞋、癡不再生起，並進一步把它等同於「什麼也沒有」，也會滑向斷見。涅槃確與貪瞋癡的止息不可分，但不是一個眾生或自我的毀滅。
那群比丘又問：「取與蘊相同還是不同？」、「蘊的因是什麼？」、「蘊有哪些差別？」、「有身見如何生起？又如何不生起？」
佛陀指出：人渴求五蘊，為取得五蘊而祈求、造業；五蘊可依過去、現在、未來等方式分類。把任何一蘊或五蘊整體看成「我」或「我所」，有身見便生起；若如實觀察「這不是我的、這不是我、這不是我的自我」，有身見便不生起。
那位比丘聽到一切皆非我，便想找一樣可以當作「我」或「我所」、可以依靠的東西，於是轉而執著業。許多佛教徒也把業當成父母般的永恆依靠，因害怕「有」的止息，而以造業維繫未來的存在。
〔英譯者按：對再有的渴愛與錯誤見解極為強烈，有些人甚至設想天界中的永久樂園而不肯放下；這涉及有身見與有愛。〕
中文譯校說明
1. 原稿的 "Mahātaṇhā¬saṅkhaya Sutta" 含排版誤碼，校正為 "Mahātaṇhāsaṅkhaya Sutta"，即"《中部》MN 38；"Mahāpuṇṇama Sutta" 是 《中部》MN 109。
2. "kammavādī sassata-diṭṭhi" 不是否定業果，而是批判把業實體化為恆常不變、跨世搬運的東西。佛法所說是因果相續：前後既非同一實體，也非全無關聯。
3. 原稿把 "bhava" 誤寫或英譯成 "life"；本文依緣起與有愛語境譯為「有」或「再有」，不譯作「業」。
4. 「涅槃是貪瞋癡的止息」本身符合經義；本講所反對的是把 "cessation" 解成某個永恆自我被消滅，或把涅槃斷言為純粹虛無。
[05] Take Kamma as Permanence
25th November 1959
[Sayadaw said we could misrepresent the Buddha in 2 ways. From hearing the teaching and giving a wrong talk (From Anguttara-Nikāya; some Buddhists even created new ideas and concepts into the Buddha Teachings. This point is also important to think about.) As an example, a frog after hearing the voice of the Buddha and died, and reborn as a devata (deity). Most Buddists thought that a frog changed into a devata. This is a permanent view (sasata-ditthi). Someone gave a talk on Nibbāna and explained it as annihilationism (uccheda-ditthi). Both of them are wrong views, and obstruct Nibbāna. In all of the Buddha Teachings, he explained in 2-ways; direct and indirect ways. Sayadaw gave another example in the Long Discourses, Mahā Tanhāsankhaya Sutta, about Bhikkhu Sarti. He heard the Jataka Stories from the Buddha (especially the 10 great Jataka stories; Vesantara, Mahosadha, Tamiya … etc.), and took it directly as only the bodies of them died but not the mind of the Bhodisatta. He took viññānam as permanent, only changed the physical bodies, but the mind unchanged and continued to the next life. Most people of the world have this view, i.e the permanent soul.
Sayadaw based this talk on the Mahā-Punnama Sutta of Middle Length Discourses (This sutta provides a thorough discussion of issues related to the 5-aggregates. Sayadaw based on a sutta but he never used the whole one, only a part of it or the main point for the teaching.) After vassa (rain retreat), some monks visited the Buddha on the full moon day. The leader of the group asked the Buddha questions. What is the clinging aggregate (upādānakkhandha)? The 5-khandhas; answered the Buddha. Are they the same or other (clinging and aggregates)? Without clinging no khandhas, and no clinging can't have the khandhas. The monk continued to ask questions.... After sometimes the Buddha asked the monks each of the 5-khandhas as impermanence (anicca) or permanence (nicca) and dukkha (suffering) or sukha (happiness). The bhikkhus answered as impermanence and suffering. The Buddha continued to ask; if dukkha, each khandhas can be said, this is mine, this I am and this is my self. During that moment one of the bhikkhus had this thought, if the 5-khandhas were not-self (anatta), what should I rely on? May be I should rely on my kammas. The Buddha knew his thought and admonished him, and continued again to ask the questions as above. They answered that it was not-self (anatta) and at the same time they observed their khandhas and answered what they had seen. After the talks they all became arahants.
Liked the monk above most Buddhists take kamma as permanence or have the view of kammavadi sasata- ditthi. The beings after died their kammas following them liked an ox-cart of the wheel (negative kamma) or liked a shadow (positive kamma). These were taught by the Buddha indirect way by using similes to understand the law of kamma.]
There are 2 worries; misunderstanding of the Dhamma by listening and by teaching Dhamma. Teaching by similes and taking them directly is wrong. (He gave the story of a frog.) The mind/body of the frog and the mind/body of the devata were quite different. Nothing was following there. It becomes wrong view by listening with misunderstanding. Has wrong view in the connection of the khandhas process. If you can't teach in the way to free from wrong view and it moves towards the view of permanence (sasata- ditthi). With the exaggeration on the direct teaching also lead to wrong view. (e-g Bhikkhu Yamaka's view on Nibbāna. We can also know from the Buddhist history that some new ideas and views came from this kind of thinking and looked like a God religion.) There are 3-methords which can't be mistaken and deviated; these are Law of Conditional Relations (Patthāna), Law of Dependent Arising (Paticca-samupadā) and Truths (Sacca). With the others, if don't know how to interpret them and easy to become wrong views. Take Nibbāna as just only the cessation of greed, hatred and delusion is also wrong view. It's the same as nothing arises.
The leader of the monks asked the Buddha; “There are clinging (upādānam) and aggregates (khandhas) . Are they the same or different? “The Buddha answered that they were not the same nor different and without the khandhas there was no clinging. If there was no clinging and khandhas could not exist. “What is the cause of the khandhas?” “We are wanting it for ourselves and therefore we pray and making kammas for it.” “Please, tell us the diversity of the khandhas?” “They are the khandhas of the past, present and future. “Please, tell us how the identity view (sakkāya ditthi) come to be?” “Take all the 5-khandhas as me or mine that identity view come to be.” “Please, tell us how the identity view not come to be?” “If you contemplate the 5-khandhas as these are not mine, these are not I am, these are not my-self, then no identity view come to be.” “Please, explain to us more about it.” Then the Buddha asked them to contemplate each of the 5-khandhas as not-self. By explaining in this way, one of the monks was thinking liked this, if all were not-self, which one should I make it as me or mine? Which one should I rely on? May be I have to rely on my kammas. Most people (Buddhists) take kamma as mother and father and rely on them. Most Buddhists are fear of the extinction of life (bhāva) that they rely on kammas and connecting them.
(Wrong views and craving for becoming are so strong that some create paradises in the heavens and can’t let go their clinging for them; i-e sakkāya Ditthi and Bhāva Tanhā)
原題：Take Kamma as Permanence
開示日期：1959 年 11 月 25 日
〔英譯者按：禪師說，人可能以兩種方式曲解佛陀：一是聽錯教法，二是把錯誤理解再說給別人聽。《增支部》中也提醒過這類情形。佛教徒甚至可能把新的觀念與概念摻入佛陀的教法，這一點值得深思。〕
例如，有隻青蛙聽到佛陀的聲音，死後投生為天子。許多佛教徒便以為「那隻青蛙變成了天子」，彷彿有一個不變的東西從青蛙延續到天界；這會落入常見（sassata-diṭṭhi）。
又有人解說涅槃，把它說成斷滅、一切全無，這是斷見（uccheda-diṭṭhi）。兩種都是邪見，都會障礙涅槃。
佛陀說法有直接說與方便、譬喻說兩類。禪師舉《中部》MN 38〈愛盡大經〉的嗏帝比丘為例。嗏帝聽聞本生故事，尤其是十種大本生，便錯認為菩薩一世又一世只是身體死亡，識本身不變，從這一身移到下一身。這是把識執為常住，也就是世界上常見的靈魂觀。
本講主要依據《中部》MN 109〈滿月大經〉。雨安居後的滿月日，一群比丘前往佛陀處。為首的比丘問：「什麼是五取蘊？」佛陀回答：「五取蘊就是色、受、想、行、識。」
比丘接著問，取與五蘊究竟相同還是不同。佛陀說，兩者既不能說完全相同，也不能說毫無關係；取依五蘊而起，而五取蘊的形成又不能離開取。
稍後，佛陀逐一問五蘊是常還是無常、是苦還是樂。比丘們回答：是無常、是苦。佛陀再問：既然是無常、苦、變易之法，是否適合把它看成「這是我的」、「這是我」、「這是我的自我」？比丘們回答：不適合。
當時，一位比丘心中想：「若五蘊都是無我，我還能依靠什麼？也許應該依靠我的業。」佛陀知道他的念頭，便加以教誡，再引導眾比丘觀察五蘊。比丘們一面回答，一面如實觀察自己的五蘊；開示結束後，都證得阿羅漢果。
像這位比丘一樣，許多佛教徒把業視為恆常，形成一種「業論式的常見」。佛陀曾以車輪隨牛足、影子隨人身譬喻善惡業果；若把譬喻當成有一個不變的「業體」實際跟隨眾生，就會誤解業的因果法則。
因此有兩項危險：一是聽法時誤解，二是說法時把誤解傳播出去。譬喻是為幫助理解；把它按字面實體化，就會出錯。青蛙的名色與天子的名色完全不同，沒有一個相同實體從此處搬到彼處；兩者之間只有依業而有的因果關係。
若說法不能使人離開邪見，反而可能把人推向常見；過度延伸直接說法，也可能導致邪見，例如閻摩迦比丘對阿羅漢死後的錯誤見解。佛教史中某些近似創造神宗教的觀念，也可能由這類解讀產生。
有三種法則不應偏離：發趣的條件關係（Paṭṭhāna）、緣起（paṭicca-samuppāda）與四聖諦（sacca）。解釋其他經文與譬喻時，若不以這些法則檢驗，很容易產生邪見。
若把涅槃只說成貪、瞋、癡不再生起，並進一步把它等同於「什麼也沒有」，也會滑向斷見。涅槃確與貪瞋癡的止息不可分，但不是一個眾生或自我的毀滅。
那群比丘又問：「取與蘊相同還是不同？」、「蘊的因是什麼？」、「蘊有哪些差別？」、「有身見如何生起？又如何不生起？」
佛陀指出：人渴求五蘊，為取得五蘊而祈求、造業；五蘊可依過去、現在、未來等方式分類。把任何一蘊或五蘊整體看成「我」或「我所」，有身見便生起；若如實觀察「這不是我的、這不是我、這不是我的自我」，有身見便不生起。
那位比丘聽到一切皆非我，便想找一樣可以當作「我」或「我所」、可以依靠的東西，於是轉而執著業。許多佛教徒也把業當成父母般的永恆依靠，因害怕「有」的止息，而以造業維繫未來的存在。
〔英譯者按：對再有的渴愛與錯誤見解極為強烈，有些人甚至設想天界中的永久樂園而不肯放下；這涉及有身見與有愛。〕
中文譯校說明
1. 原稿的 "Mahātaṇhā¬saṅkhaya Sutta" 含排版誤碼，校正為 "Mahātaṇhāsaṅkhaya Sutta"，即"《中部》MN 38；"Mahāpuṇṇama Sutta" 是 《中部》MN 109。
2. "kammavādī sassata-diṭṭhi" 不是否定業果，而是批判把業實體化為恆常不變、跨世搬運的東西。佛法所說是因果相續：前後既非同一實體，也非全無關聯。
3. 原稿把 "bhava" 誤寫或英譯成 "life"；本文依緣起與有愛語境譯為「有」或「再有」，不譯作「業」。
4. 「涅槃是貪瞋癡的止息」本身符合經義；本講所反對的是把 "cessation" 解成某個永恆自我被消滅，或把涅槃斷言為純粹虛無。
[05] Take Kamma as Permanence
25th November 1959
[Sayadaw said we could misrepresent the Buddha in 2 ways. From hearing the teaching and giving a wrong talk (From Anguttara-Nikāya; some Buddhists even created new ideas and concepts into the Buddha Teachings. This point is also important to think about.) As an example, a frog after hearing the voice of the Buddha and died, and reborn as a devata (deity). Most Buddists thought that a frog changed into a devata. This is a permanent view (sasata-ditthi). Someone gave a talk on Nibbāna and explained it as annihilationism (uccheda-ditthi). Both of them are wrong views, and obstruct Nibbāna. In all of the Buddha Teachings, he explained in 2-ways; direct and indirect ways. Sayadaw gave another example in the Long Discourses, Mahā Tanhāsankhaya Sutta, about Bhikkhu Sarti. He heard the Jataka Stories from the Buddha (especially the 10 great Jataka stories; Vesantara, Mahosadha, Tamiya … etc.), and took it directly as only the bodies of them died but not the mind of the Bhodisatta. He took viññānam as permanent, only changed the physical bodies, but the mind unchanged and continued to the next life. Most people of the world have this view, i.e the permanent soul.
Sayadaw based this talk on the Mahā-Punnama Sutta of Middle Length Discourses (This sutta provides a thorough discussion of issues related to the 5-aggregates. Sayadaw based on a sutta but he never used the whole one, only a part of it or the main point for the teaching.) After vassa (rain retreat), some monks visited the Buddha on the full moon day. The leader of the group asked the Buddha questions. What is the clinging aggregate (upādānakkhandha)? The 5-khandhas; answered the Buddha. Are they the same or other (clinging and aggregates)? Without clinging no khandhas, and no clinging can't have the khandhas. The monk continued to ask questions.... After sometimes the Buddha asked the monks each of the 5-khandhas as impermanence (anicca) or permanence (nicca) and dukkha (suffering) or sukha (happiness). The bhikkhus answered as impermanence and suffering. The Buddha continued to ask; if dukkha, each khandhas can be said, this is mine, this I am and this is my self. During that moment one of the bhikkhus had this thought, if the 5-khandhas were not-self (anatta), what should I rely on? May be I should rely on my kammas. The Buddha knew his thought and admonished him, and continued again to ask the questions as above. They answered that it was not-self (anatta) and at the same time they observed their khandhas and answered what they had seen. After the talks they all became arahants.
Liked the monk above most Buddhists take kamma as permanence or have the view of kammavadi sasata- ditthi. The beings after died their kammas following them liked an ox-cart of the wheel (negative kamma) or liked a shadow (positive kamma). These were taught by the Buddha indirect way by using similes to understand the law of kamma.]
There are 2 worries; misunderstanding of the Dhamma by listening and by teaching Dhamma. Teaching by similes and taking them directly is wrong. (He gave the story of a frog.) The mind/body of the frog and the mind/body of the devata were quite different. Nothing was following there. It becomes wrong view by listening with misunderstanding. Has wrong view in the connection of the khandhas process. If you can't teach in the way to free from wrong view and it moves towards the view of permanence (sasata- ditthi). With the exaggeration on the direct teaching also lead to wrong view. (e-g Bhikkhu Yamaka's view on Nibbāna. We can also know from the Buddhist history that some new ideas and views came from this kind of thinking and looked like a God religion.) There are 3-methords which can't be mistaken and deviated; these are Law of Conditional Relations (Patthāna), Law of Dependent Arising (Paticca-samupadā) and Truths (Sacca). With the others, if don't know how to interpret them and easy to become wrong views. Take Nibbāna as just only the cessation of greed, hatred and delusion is also wrong view. It's the same as nothing arises.
The leader of the monks asked the Buddha; “There are clinging (upādānam) and aggregates (khandhas) . Are they the same or different? “The Buddha answered that they were not the same nor different and without the khandhas there was no clinging. If there was no clinging and khandhas could not exist. “What is the cause of the khandhas?” “We are wanting it for ourselves and therefore we pray and making kammas for it.” “Please, tell us the diversity of the khandhas?” “They are the khandhas of the past, present and future. “Please, tell us how the identity view (sakkāya ditthi) come to be?” “Take all the 5-khandhas as me or mine that identity view come to be.” “Please, tell us how the identity view not come to be?” “If you contemplate the 5-khandhas as these are not mine, these are not I am, these are not my-self, then no identity view come to be.” “Please, explain to us more about it.” Then the Buddha asked them to contemplate each of the 5-khandhas as not-self. By explaining in this way, one of the monks was thinking liked this, if all were not-self, which one should I make it as me or mine? Which one should I rely on? May be I have to rely on my kammas. Most people (Buddhists) take kamma as mother and father and rely on them. Most Buddhists are fear of the extinction of life (bhāva) that they rely on kammas and connecting them.
(Wrong views and craving for becoming are so strong that some create paradises in the heavens and can’t let go their clinging for them; i-e sakkāya Ditthi and Bhāva Tanhā)
Dhamma Talks by Mogok Sayadaw--Part 3-6
[06] Birth, Death and Nibbāna
27th Nov. 1959
[This talk explain the functions of the Four Noble Truths and their connection in a quite detail and simple way but profound. Also there are some hidden meanings behind them and for contemplation and to find out by the yogi. This strengthen his confidence in the Buddha Teaching.]
In the Patthāna (Conditional Relation), faith (saddhā), generosity (dāna), precept(sīla), serenity(samatha) and insight (vipassanā) are the distant causes to Nibbāna. Completed the 8-path factors only the near cause to Nibbāna. I will talk about feeling (vedanā) in the Samyutta Nikāya of Connected Discourse on feeling (Vedanā Samyutta). It's about feeling, contemplation on feeling and to Nibbāna with feeling. The Buddha said first to develop samādhi by breathing (ānāpāna) or kasiṇa (circular shaped meditative device), after that to know the feelings. To know the feeling means not on the type of feelings (such as pleasant etc.), according to the commentary to know the truth of dukkha on feeling.
With the Satipatthāna Pali, people think that it's only to know the feeling. According to the Dependent Arising (paticca-samupadā) whatever arising is dependent co-arising. The whole connecting process is dukkha. All the arising phenomena are by its nature (dhammata) have to be passed away. Passing away is also dukkha. So whatever kind of feeling arise, know them as the truth of dukkha. If you discern anicca you see the truth of dukkha. Contemplation of impermanence is to know the truth of dukkha. Carefully note this point. If you discern impermanence you get the knowledge of the truth (sacca nyan). Impermanence is the truth of dukkha (dukkha sacca) and knowing is the truth of the path (magga sacca).
There are two reasons (causes) for the present feeling arise; i.e near cause and distant cause. The distant cause is in the past, because of ignorance (avijjā), craving (tanhā), clinging (upādānam) and action (kamma) we got the present khandhas (i.e according to the Dependent Arising). The near cause is in every moment because of contact (phassa) feeling arises. Without the past and the present causes no feeling can arise. So without the past ignorance...action, i.e the cause of dukkha (samudaya sacca), then the truth of dukkha (present khandhas) or dukkha sacca can't arise. I am now explaining in details is because you may have doubt that why the impermanent process happens continuously again and again. If I say exactly because of ignorance, craving, clinging, action and contact that impermanent phenomena of the truth of dukkha arise (samudaya and dukkha sacca). Yogis will ask me; “When we arrive to Nibbāna? “My answer is when samudaya and dukkha sacca cease you will arrive there. If you can contemplate to the ending of the truth of dukkha, and then the samudaya sacca of the past also cease. With the cause ceases and also the result. The ending of impermanence is with the ending of the past causes. Both of them ending is Nibbāna. (i.e, Dukkha khandha and samudaya tanhā) Impermanent dukkha sacca ends with the past cause of samudaya sacca.
If you ask; “Why the ending of impermanent dukkha sacca leading to the ending of the past samudaya sacca ?” According to the Buddha the extinction of feeling means the extinction of cause and effect. Discerning the impermanent dukkha sacca is knowledge (vijjā). This knowledge kills the past ignorance (avijjā). Discerning of impermanence is non-greed, i.e no greed or craving comes in. Without craving there is no clinging (upādānam). Insight knowledge arises and it cuts off the kamma. Therefore, during contemplation of impermanence the past cause is ceased. By contemplation towards the ending of it that dukkha sacca ceased. Contemplation kills samudaya sacca. When the knowledge of not wanting arises and dukkha ceases. Contemplative knowledge (i.e, vipassanā nyan) function 2 duties. The Path Knowledge (Magga Nyan) function 4-duties: kills tanhā (samudaya), penetrates dukkha, development and seeing Nibbāna. With the completion of the 8 path factors, it cuts off the past defilement (kilesa) and not allow the present defilement to arise. Therefore, the path factors kill the past causes and not allowing the present causes to arise. So the Noble Eight Fold Path is the way to Nibbāna. Nibbāna is ending only dukkha but happiness is existing. The Noble Eight Fold Path cut off the past kamma and forbid the new kamma to arise. So the Buddha called craving (tanhā) as the crooked dhamma and the path factors as straight dhamma, because it kills tanhā.
27th Nov. 1959
[This talk explain the functions of the Four Noble Truths and their connection in a quite detail and simple way but profound. Also there are some hidden meanings behind them and for contemplation and to find out by the yogi. This strengthen his confidence in the Buddha Teaching.]
In the Patthāna (Conditional Relation), faith (saddhā), generosity (dāna), precept(sīla), serenity(samatha) and insight (vipassanā) are the distant causes to Nibbāna. Completed the 8-path factors only the near cause to Nibbāna. I will talk about feeling (vedanā) in the Samyutta Nikāya of Connected Discourse on feeling (Vedanā Samyutta). It's about feeling, contemplation on feeling and to Nibbāna with feeling. The Buddha said first to develop samādhi by breathing (ānāpāna) or kasiṇa (circular shaped meditative device), after that to know the feelings. To know the feeling means not on the type of feelings (such as pleasant etc.), according to the commentary to know the truth of dukkha on feeling.
With the Satipatthāna Pali, people think that it's only to know the feeling. According to the Dependent Arising (paticca-samupadā) whatever arising is dependent co-arising. The whole connecting process is dukkha. All the arising phenomena are by its nature (dhammata) have to be passed away. Passing away is also dukkha. So whatever kind of feeling arise, know them as the truth of dukkha. If you discern anicca you see the truth of dukkha. Contemplation of impermanence is to know the truth of dukkha. Carefully note this point. If you discern impermanence you get the knowledge of the truth (sacca nyan). Impermanence is the truth of dukkha (dukkha sacca) and knowing is the truth of the path (magga sacca).
There are two reasons (causes) for the present feeling arise; i.e near cause and distant cause. The distant cause is in the past, because of ignorance (avijjā), craving (tanhā), clinging (upādānam) and action (kamma) we got the present khandhas (i.e according to the Dependent Arising). The near cause is in every moment because of contact (phassa) feeling arises. Without the past and the present causes no feeling can arise. So without the past ignorance...action, i.e the cause of dukkha (samudaya sacca), then the truth of dukkha (present khandhas) or dukkha sacca can't arise. I am now explaining in details is because you may have doubt that why the impermanent process happens continuously again and again. If I say exactly because of ignorance, craving, clinging, action and contact that impermanent phenomena of the truth of dukkha arise (samudaya and dukkha sacca). Yogis will ask me; “When we arrive to Nibbāna? “My answer is when samudaya and dukkha sacca cease you will arrive there. If you can contemplate to the ending of the truth of dukkha, and then the samudaya sacca of the past also cease. With the cause ceases and also the result. The ending of impermanence is with the ending of the past causes. Both of them ending is Nibbāna. (i.e, Dukkha khandha and samudaya tanhā) Impermanent dukkha sacca ends with the past cause of samudaya sacca.
If you ask; “Why the ending of impermanent dukkha sacca leading to the ending of the past samudaya sacca ?” According to the Buddha the extinction of feeling means the extinction of cause and effect. Discerning the impermanent dukkha sacca is knowledge (vijjā). This knowledge kills the past ignorance (avijjā). Discerning of impermanence is non-greed, i.e no greed or craving comes in. Without craving there is no clinging (upādānam). Insight knowledge arises and it cuts off the kamma. Therefore, during contemplation of impermanence the past cause is ceased. By contemplation towards the ending of it that dukkha sacca ceased. Contemplation kills samudaya sacca. When the knowledge of not wanting arises and dukkha ceases. Contemplative knowledge (i.e, vipassanā nyan) function 2 duties. The Path Knowledge (Magga Nyan) function 4-duties: kills tanhā (samudaya), penetrates dukkha, development and seeing Nibbāna. With the completion of the 8 path factors, it cuts off the past defilement (kilesa) and not allow the present defilement to arise. Therefore, the path factors kill the past causes and not allowing the present causes to arise. So the Noble Eight Fold Path is the way to Nibbāna. Nibbāna is ending only dukkha but happiness is existing. The Noble Eight Fold Path cut off the past kamma and forbid the new kamma to arise. So the Buddha called craving (tanhā) as the crooked dhamma and the path factors as straight dhamma, because it kills tanhā.
Dhamma Talks by Mogok Sayadaw--Part 3-7
[07] Sick Bhikkhu and Vedanā
28th November 1959
(Based on a sutta from Vedanā Samyutta)
The Buddha gave an instruction of how to die to a sick bhikkhu. When we feel the pain stay with mindfulness (sati) and clear comprehension or wisdom (sampajāna). Using the time with mindfulness and wisdom. Without the physical body no feeling arises. The mental feelings arise by depending on the mind base (i.e the heart area). The cause is impermanent that also the result, or they have the nature of passing away. By knowing in this way, doubt is overcome. Therefore, this way of contemplation is by knowing the cause doubt falls apart, and knowing the result wrong view falls off. Every time knowing feeling arise is sati and knowing the nature of passing away is sampajāna. Combine together is sati-sampajāna. If you can contemplate in this way, then greed, anger and delusion can't come in. Mindfulness is just only knowing the arising. Can contemplate the passing away is sampajāna or wisdom mental factor. Mindfulness can't do it. The physical pain is not horrible. The horrible thing is when pain arises and the reaction to it; i.e mental state of displeasure (domānassa). It's more difficult to cure. As an example, in the darkness a man is cutting with a kusa grass. If you tell him that he was bitten by a snake and instantly in shock. Again you tell him that it's not a snake only a kusa grass and instantly getting up. So when pain is arising at near death; if the patient can't contemplate it, and will die with displeasure. If able to contemplate and dies with the knowledge of impermanence (It becomes anicca and magga). This is dying with the path factors mind. Every one dies with painful feeling will fall into the planes of misery. (It’s quiet frightening.)
Buddha and arahants had physical pains but didn't have mental pains or dukkha. Therefore, they were ended the round of existence. Even you don't have the Path Knowledge and die with the insight knowledge is safe. Every time feeling arises and knowing with sati and sampajāna, wrong view (ditthi), doubt (vicikicchā), greed (lobha), anger (dosa) and delusion(moha), all the 5 defilements are dying away. Ditthi and vicikicchā are extinct with the Path Knowledge. Lobha, dosa and moha die without any chance to come in. (Here Sayadaw mentioned the lobha, dosa and moha are connection with wrong view and doubt. Not 100% of them but only 25% of them.) If you follow up feelings until to the end, body and feeling disappear and the peaceful Nibbāna Element appears. In the yogi's mind the physical body is disappeared. The 5-khandhas disappear and the Path Knowledge arises.
28th November 1959
(Based on a sutta from Vedanā Samyutta)
The Buddha gave an instruction of how to die to a sick bhikkhu. When we feel the pain stay with mindfulness (sati) and clear comprehension or wisdom (sampajāna). Using the time with mindfulness and wisdom. Without the physical body no feeling arises. The mental feelings arise by depending on the mind base (i.e the heart area). The cause is impermanent that also the result, or they have the nature of passing away. By knowing in this way, doubt is overcome. Therefore, this way of contemplation is by knowing the cause doubt falls apart, and knowing the result wrong view falls off. Every time knowing feeling arise is sati and knowing the nature of passing away is sampajāna. Combine together is sati-sampajāna. If you can contemplate in this way, then greed, anger and delusion can't come in. Mindfulness is just only knowing the arising. Can contemplate the passing away is sampajāna or wisdom mental factor. Mindfulness can't do it. The physical pain is not horrible. The horrible thing is when pain arises and the reaction to it; i.e mental state of displeasure (domānassa). It's more difficult to cure. As an example, in the darkness a man is cutting with a kusa grass. If you tell him that he was bitten by a snake and instantly in shock. Again you tell him that it's not a snake only a kusa grass and instantly getting up. So when pain is arising at near death; if the patient can't contemplate it, and will die with displeasure. If able to contemplate and dies with the knowledge of impermanence (It becomes anicca and magga). This is dying with the path factors mind. Every one dies with painful feeling will fall into the planes of misery. (It’s quiet frightening.)
Buddha and arahants had physical pains but didn't have mental pains or dukkha. Therefore, they were ended the round of existence. Even you don't have the Path Knowledge and die with the insight knowledge is safe. Every time feeling arises and knowing with sati and sampajāna, wrong view (ditthi), doubt (vicikicchā), greed (lobha), anger (dosa) and delusion(moha), all the 5 defilements are dying away. Ditthi and vicikicchā are extinct with the Path Knowledge. Lobha, dosa and moha die without any chance to come in. (Here Sayadaw mentioned the lobha, dosa and moha are connection with wrong view and doubt. Not 100% of them but only 25% of them.) If you follow up feelings until to the end, body and feeling disappear and the peaceful Nibbāna Element appears. In the yogi's mind the physical body is disappeared. The 5-khandhas disappear and the Path Knowledge arises.
Dhamma Talks by Mogok Sayadaw--Part 3-8
[08] Craving Like A Tailor
30th Nov. to 1st Dec. 1959
Most Buddhists afraid of unwholesome kamma which will give the future result. The main cause is not kamma, tanhā (craving) is the connector from one life to another to infinity. If tanhā is eradicated and no birth anymore. After tanhā extincts all the kammas become fruitless, as an example, the great serial killer Aṅgulimāla (the fingers garlanded bandit of the Buddha's time). Therefore, the Buddha said that in the Four Noble Truth the cause of dukkha is craving, and not mentioned as kamma. Craving is sticking at 12 places. It's sticking with the 12 āyatanas; i.e form, sound, smell... ideas and eye-base, ear-base, nose-base...mind-base, sticking with the external and internal phenomena, and also in the middle. It’s really not easy to deal with it. With the contact of eye and visual object, eye-consciousness (seeing) arises. So it's also sticking with the eye-consciousness, ear-consciousness (hearing), nose-consciousness (smelling)...mind-consciousness. So tanhā is sticking at 18 places (6 sense-objects+6 sense-bases+6 consciousness=18 elements). Even you can say sticking with the whole body. Therefore, we have the usage of I can't even let one of my head hairs to fall off. Again it's sticking with the 18 feelings (6-sense-doors x 3 types of feeling; i.e pleasant, unpleasant and neutral). The 18 elements (dhātus) are connecting with the 3 types of feeling. So if you can contemplate the 3 types of feeling, and it’s enough to kill tanhā. If feeling can be contemplated, and craving is not arising. So the Buddha gave the contemplation of feeling (vedanānupassanā).
Whatever name you are calling to the living beings such as human, god, brahma...etc., in reality dukkha starts and dukkha ends (birth and death). Only these things are continuously happening. Only exist as dukkha connects to dukkha. Without any goodness in it. After his enlightenment the Buddha observed the world with the eye of truth and said that I would never praised to any life of existence as good. Even became a non-returner (anāgāmin) was only one more life to go on but still not good yet. It was liked the 4 piles of excrement and still one pile left behind. It was good only with all were gone.
30th Nov. to 1st Dec. 1959
Most Buddhists afraid of unwholesome kamma which will give the future result. The main cause is not kamma, tanhā (craving) is the connector from one life to another to infinity. If tanhā is eradicated and no birth anymore. After tanhā extincts all the kammas become fruitless, as an example, the great serial killer Aṅgulimāla (the fingers garlanded bandit of the Buddha's time). Therefore, the Buddha said that in the Four Noble Truth the cause of dukkha is craving, and not mentioned as kamma. Craving is sticking at 12 places. It's sticking with the 12 āyatanas; i.e form, sound, smell... ideas and eye-base, ear-base, nose-base...mind-base, sticking with the external and internal phenomena, and also in the middle. It’s really not easy to deal with it. With the contact of eye and visual object, eye-consciousness (seeing) arises. So it's also sticking with the eye-consciousness, ear-consciousness (hearing), nose-consciousness (smelling)...mind-consciousness. So tanhā is sticking at 18 places (6 sense-objects+6 sense-bases+6 consciousness=18 elements). Even you can say sticking with the whole body. Therefore, we have the usage of I can't even let one of my head hairs to fall off. Again it's sticking with the 18 feelings (6-sense-doors x 3 types of feeling; i.e pleasant, unpleasant and neutral). The 18 elements (dhātus) are connecting with the 3 types of feeling. So if you can contemplate the 3 types of feeling, and it’s enough to kill tanhā. If feeling can be contemplated, and craving is not arising. So the Buddha gave the contemplation of feeling (vedanānupassanā).
Whatever name you are calling to the living beings such as human, god, brahma...etc., in reality dukkha starts and dukkha ends (birth and death). Only these things are continuously happening. Only exist as dukkha connects to dukkha. Without any goodness in it. After his enlightenment the Buddha observed the world with the eye of truth and said that I would never praised to any life of existence as good. Even became a non-returner (anāgāmin) was only one more life to go on but still not good yet. It was liked the 4 piles of excrement and still one pile left behind. It was good only with all were gone.
Dhamma Talks by Mogok Sayadaw--Part 3-9
[09] The Four Taints
4th Dec.1959
Craving (tanhā)is the cause of dukkha and has companions with it. These are the 4-Taints (āsava). They are leading one dukkha to another dukkha. The taints are: (1)The taint of sensual pleasure (kāmāsava) (2)The taint of becoming (bhavāsava) (3)The taint of wrong view (diṭṭhāsava) (4)The taint of ignorance (avijjāsava). If the 4-taints are not extinct, then dukkha also without extinction. They will connect dukkhas without any gap (anantara paccayo). Between death and birth without any gap (This is the Patthāna method in the Abhidhamma. Later Buddhists had the intermediate state, i.e antara bhāva). By Suttanta method these are connecting by the taints; death and birth, death and birth....etc. with suffering liked a circle, without any goodness. Send living beings to this life and that life is the flood of sensuality(kamogha). Enjoyment in any life is the flood of existence (bhavogha) (Here these 2 floods; i.e kamogha and bhavogha which mentioned in the commentary and explained by Sayadaw are not the same. May be Sayadaw used it in a more practical purpose.) In any life attachment to family members and wealth as my son, my daughter and my belongings is the flood of view (diṭṭhogha). In any life don't know the truth is the flood of ignorance (avijjogha). All living beings are suffering from the 4-floods. Therefore, the extinction of the taints is only in Nibbāna. Now you have the ears of able to understand the teachings and a teacher who can teach. So you only need for practice. If you don't it's a great loss and miss the chance. These opportunities will not easy to come by in the next life and also not easy to get. If you do not practice and give a lot of reasons for it, then you are under the influence and control by the taints.
Ālavaka, the ogre (yakkha) asked the Buddha; “How to cross over the 4-floods?” With faith (saddhā) and believe that Four Noble Truths are really exist and can be realized with the practice. Practice with un-negligent mindfulness, effort and wisdom (apamada sati, viriya, paññā). The Buddha said that impermanent dukkha was in the body. With confidence and looking into the body; you will find it. If you see it and the floods will be ceased. With mindfulness and observing impermanence continuously dukkha will end. I will show you how to cut off the taints.
(Sayadaw used the Ven. Sona's story for the practice.) With over effort (viriya), concentration (samādhi) become weak and don't want to continue, so laziness come in. Become lazy (kosajja) with the practice. Adjust viriya and samādhi and send it towards impermanence. You are sure to see impermanence. They are only helpers for wisdom. Seeing impermanence is the function of wisdom (paññā). Another pair for tuning (adjustment) are faith (saddhā) and wisdom. Over intelligent and doing things with one’s own idea is not right. Have faith in the Buddha and the Dhamma, let it lead by wisdom. Over faith becomes blind faith and can go wrong. As an example, people made mistake with blind faith on Bāhiya and things were happened what should not be. The Buddha gave the guarantee that after making adjustment with the 4 factors (saddhā and wisdom, viriya and samādhi) and practiced would realize the Dhamma. Mindfulness is never excessive. This was one of the evidences that in meditation without a teacher is impossible (Sona's story). So faith, energy, mindfulness, serenity(samādhi) and wisdom are the 5 spiritual faculties (indriya). If you can turn them in the practice you will overcome the 4-floods. This was the sure guarantee gave by the Buddha.
4th Dec.1959
Craving (tanhā)is the cause of dukkha and has companions with it. These are the 4-Taints (āsava). They are leading one dukkha to another dukkha. The taints are: (1)The taint of sensual pleasure (kāmāsava) (2)The taint of becoming (bhavāsava) (3)The taint of wrong view (diṭṭhāsava) (4)The taint of ignorance (avijjāsava). If the 4-taints are not extinct, then dukkha also without extinction. They will connect dukkhas without any gap (anantara paccayo). Between death and birth without any gap (This is the Patthāna method in the Abhidhamma. Later Buddhists had the intermediate state, i.e antara bhāva). By Suttanta method these are connecting by the taints; death and birth, death and birth....etc. with suffering liked a circle, without any goodness. Send living beings to this life and that life is the flood of sensuality(kamogha). Enjoyment in any life is the flood of existence (bhavogha) (Here these 2 floods; i.e kamogha and bhavogha which mentioned in the commentary and explained by Sayadaw are not the same. May be Sayadaw used it in a more practical purpose.) In any life attachment to family members and wealth as my son, my daughter and my belongings is the flood of view (diṭṭhogha). In any life don't know the truth is the flood of ignorance (avijjogha). All living beings are suffering from the 4-floods. Therefore, the extinction of the taints is only in Nibbāna. Now you have the ears of able to understand the teachings and a teacher who can teach. So you only need for practice. If you don't it's a great loss and miss the chance. These opportunities will not easy to come by in the next life and also not easy to get. If you do not practice and give a lot of reasons for it, then you are under the influence and control by the taints.
Ālavaka, the ogre (yakkha) asked the Buddha; “How to cross over the 4-floods?” With faith (saddhā) and believe that Four Noble Truths are really exist and can be realized with the practice. Practice with un-negligent mindfulness, effort and wisdom (apamada sati, viriya, paññā). The Buddha said that impermanent dukkha was in the body. With confidence and looking into the body; you will find it. If you see it and the floods will be ceased. With mindfulness and observing impermanence continuously dukkha will end. I will show you how to cut off the taints.
(Sayadaw used the Ven. Sona's story for the practice.) With over effort (viriya), concentration (samādhi) become weak and don't want to continue, so laziness come in. Become lazy (kosajja) with the practice. Adjust viriya and samādhi and send it towards impermanence. You are sure to see impermanence. They are only helpers for wisdom. Seeing impermanence is the function of wisdom (paññā). Another pair for tuning (adjustment) are faith (saddhā) and wisdom. Over intelligent and doing things with one’s own idea is not right. Have faith in the Buddha and the Dhamma, let it lead by wisdom. Over faith becomes blind faith and can go wrong. As an example, people made mistake with blind faith on Bāhiya and things were happened what should not be. The Buddha gave the guarantee that after making adjustment with the 4 factors (saddhā and wisdom, viriya and samādhi) and practiced would realize the Dhamma. Mindfulness is never excessive. This was one of the evidences that in meditation without a teacher is impossible (Sona's story). So faith, energy, mindfulness, serenity(samādhi) and wisdom are the 5 spiritual faculties (indriya). If you can turn them in the practice you will overcome the 4-floods. This was the sure guarantee gave by the Buddha.