莫哥禪師佛法開示 - 第三部

[Nalorakk]

時間與無時間性
原題： Time and Timelessness
開示日期： 1960 年 4 月 19 日


時間就是輪迴的範圍；不受時間制約，則指向涅槃。太陽升起、落下，月亮盈虧，人們依此安立日、月、年；在這些日夜之中，五蘊不斷生滅，壽命一刻一刻縮短。表面上我們在度過時間，實際上是時間正在吞食我們。

《教誡給孤獨長者經》勸人不要執取眼、色、眼識及依它們而生的觸與受，乃至不要執取所見、所聞、所覺、所知的一切。給孤獨長者病危時，舍利弗尊者作這番深刻開示；長者感動落淚，因為過去很少聽到為在家人如此詳說不執取之法。

若照緣起的順序而行，時間就吞食我們。無明緣行，行緣識，一路到生、老、死；每一次反應都為未來五蘊準備條件。若以智慧逆向截斷渴愛與執取，便像是我們吃掉時間，不再任由時間把生死拖向下一輪。

把緣起中屬於現在五蘊與造業活動的一段列出來，可見八個環節：識、名色、六入、觸、受、渴愛、取、業有。沒有修行時，受之後生渴愛，渴愛後生取，取又推動業有，八項便全都向後運作。

有觀智時，前五項仍可依條件生起：有識、名色、六入、觸與受；但就在受處如實知道無常，不再轉為渴愛、取與業有。這不是把前五項消滅於日常生活，而是不讓後三項成為未來生的助緣。

從早到晚，我們以為自己在享用時間，實際上身體的良好條件正在減少，衰弱的條件正在增加。年輕消失，老年到來；健康消失，病苦增加；記憶、感官與力量也逐漸衰退。曾支持得人身的善業、今生可用的智慧與機會，都在時間中消耗。若仍只忙於欲樂，便是把珍貴資糧交給時間吞沒。

我們應在尚有力量時尋求解脫。五蘊每天都被日夜帶向死亡；死亡後若仍有渴愛，另一組五蘊又生起。禪師譬喻，這像棍子先打在舊傷上，苦後又接著苦。若不截斷緣起，所謂新生只是苦的相續。

不要把五蘊看成「我的」「我」或「我的自我」。逐一觀察它們無常、受壓迫、不能自主；如此，順向輪轉的力量減弱，逆向解脫的道路逐漸明顯。八聖道能直接在現前法上驗證，不必等待未來才給結果，所以被稱為不待時的法。

涅槃不依太陽、月亮來計量，也沒有由五蘊生滅構成的日夜。佛陀與阿羅漢已斷除造成未來生的條件，故不再被輪迴時間吞食。預流者雖尚未究竟解脫，流轉也已被限定，最多七次有生，不再無盡漂流。

佛陀曾教導一群與菩薩過去因緣深厚的婆羅門，使他們明白身心不是我與我所。這類故事提醒我們：遇到佛法並非只為增加知識，而是為把五蘊從「我的」觀念中釋放出來。

所以要問自己：今天是時間吃掉我，還是我以道智超越時間？若受後仍生渴愛、取與業有，就是時間繼續勝利；若受後現起正念與智慧，緣起在這裡停止，便是在走向不受時間制約的涅槃。


中文譯校說明

1. 本講引述的病中教誡主要見《中部》MN 143 〈Anāthapiṇḍikovāda Sutta〉。

2. "anuloma" 在本講指依緣起順序向生死流轉，"paṭiloma" 指逆觀、截斷其條件；「吃掉時間」是解脫譬喻，不是字面上的時間操作。

3. 緣起八項依次為 "viññāṇa"、"nāmarūpa"、"saḷāyatana"、"phassa"、"vedanā"、"taṇhā"、"upādāna"、"kammabhava"。修觀時前五項仍依緣生起，重點是以智慧使受不再成為後三項的條件。

4. "bhava" 在此譯為「有」，"kammabhava" 譯為「業有」，指能導向再生的造業活動，不能簡化翻成一般的「業」。

5. "akālika" 通常表示法的效用不待時、可由修行者現前驗證；本講進一步以「無時間性」譬喻涅槃不受有為生滅與日夜計量所制約，不宜把兩層意思完全等同。

6. 預流者「最多七次有生」是經典對其輪迴上限的說明，不表示每位預流者都必須恰好再生七次。

7. 「涅槃沒有日夜」意指涅槃是無為，不由太陽、月亮或有為法變化界定；不是主張證悟者在現世失去對鐘錶時間的正常辨識。



[20] Time and Timelessness
19th April 1960 

Time is referring to samsara (round of existence), and timelessness to Nibbāna. Sayadaw gave an example of timeless dhamma with the Anathapindikovada Sutta (Instruction to Anathapindika by Sāriputta near his death) of Majjhima Nikāya. The source of time is the sun and the moon, and without them is timelessness. With time we are eating by it, so that our life-span becoming shorter and shorter. Instead if we are eating time then we transcend it. Accordance to Dependent Arising, the direct order (anuloma) is eating by time and the reverse order (patiloma) time is eating by us. So Nibbāna is timelessness and Noble Eight Fold Path is timeless dhamma.

Sayadaw explained the 12-links of Paticca-samupadā and took the 8-factors; i.e from viññānam to kammabhava as present khandhas process. Without practicing we develop these 8-factors all the times. With practice only 5-factors, i.e from viññānam to feelings arise and then cut off the continuation of the process.

After the morning time and follow by night time is nothing to be happy about, because the body is eating by time and the good things are gone and bad things are leaving behind. In reality these are no profit for us only loss. We are living under the sun and the moon, and time appears. Human good kammas and intelligence are always eating by them. In the end we are becoming helpless. So we have to liberate ourselves under the influence of time. In Nibbāna there are no sun and moon, therefore no day and night time. Time was eaten by the Buddha and arahants. Even only become a sotāpanna, a lot of time has been eaten by him. Time can only eat him again not more than 7-lives time. These time and timelessness came from the Buddha who taught the 500 monks who were brahmins before. They had connection with the Bodhisatta in their past lives. After death take rebirth again is like a stick fallen on the wound. Because after dukkha, then dukkha again. Don't take the 5-khandhas as this is mine, this I am, and this is myself. Contemplate them as impermanence, suffering and not-self. The Noble Eight Fold Path is timeless dhamma.

[Nalorakk]

臨終與五個心剎那
原題： Near Death and the Five Mind Moments
開示日期： 1960 年 5 月 29 日


依南傳阿毗達磨與註釋對臨終心路的說明，人將死時，心可能取過去所造的業、與業相應的影像，或來世趣向的徵相為所緣。臨終速行通常只剩五個心剎那，不像平常心路的七個；這五個剎那仍可能是不善或善的。

有人回想欺騙、傷害等不善行，或見到可怕的趣相，知道自己可能走向苦處，因而驚恐哭泣。也有人憶起布施、持戒等善行，或因平日熟習內觀，在臨終時仍能看見五蘊無常。長期慣習的傾向，到了臨終常有強大影響。

若一生都隨不善習慣而行，等可怕所緣已現前才後悔，往往太遲。那時身體衰敗，恐懼強烈，甚至無法清楚和家人說話，更不用說初次學習一種細緻的觀法。因此，要在健康、心力尚強時先作準備。

準備不是只盼望臨終時有人提醒自己，而是現在就一再觀察身心。心生起，知道它無常；受生起，知道它不能停留；身體每一變化，也如實知道。熟練以後，即使臨終境界混亂，正念與觀智才較有可能現起。

若臨終時仍能辨知現前五蘊是無常、苦、無我，便不是只被恐懼牽引。凡夫可能因此建立清淨趣向；已具足相應波羅蜜者，也可能在病中或臨終聽法、觀察而證得預流、一來或不還。然而，不應把臨終一念簡化為人人都能任意操控的保險；真正可靠的是平日修習。

釋迦族摩訶男是預流者。他住在繁忙的迦毘羅衛，常遇到象、馬、車、人混雜的街道，擔心自己若在驚慌中突然死去，來世會到哪裡。佛陀安慰他：他的心長久以信、戒、聞、施、慧薰習，好比一瓶油沉入深水，瓶雖破裂，油仍向上浮；由善法長期薰習的心，不會因一場意外便失去既有方向。

這個例子不是叫我們放逸，而是強調慣習的重要。若耳根常聽真實法，並以智慧反覆觀無常，心就具有較強的善根條件。不要只關心臨終五個剎那，而要關心今天數以萬計的心剎那正在訓練什麼方向。

《彌蘭王問經》中，彌蘭王問龍軍尊者：涅槃是否一直存在？對尚未辨知無常的人，涅槃雖不是由他創造，卻尚未成為親證的所緣；對如實觀五蘊的人而言，則能沿著生滅走向不生不滅。

心與受彷彿遮住了涅槃：一個心滅去，另一個心又生起；一個受滅去，另一個受又接上。這不是說涅槃在它們後面佔據某個空間，而是說渴愛使有為相續不斷覆現。若觀智跟隨每一心、每一受直到不再執取，造成未來五蘊的條件止息，涅槃便得以親證。

所以，看到心的無常，不要停在概念；看到受的變化，也不要只求暫時舒服。要看清所有可生之法都必滅，並讓渴愛、取與業有不能接續。臨終修行的基礎，就是今日不間斷的修行。


中文譯校說明

1. 「臨終五個心剎那」是南傳阿毗達磨與註釋所說近死心路中的五個 "javana"；它是傳統心路模型，不是早期經典對每位臨終者都作出的可直接觀測保證。

2. 臨終可能取 "kamma"、"kamma-nimitta" 或 "gati-nimitta" 為所緣，也屬註釋傳統的系統說明。個人實際臨終經驗可能受疾病、藥物、腦功能及心理狀態等多重因素影響。

3. 摩訶男的安慰教示可參見《相應部》SN 55.21〈Mahānāma Sutta〉與相近經文。重點是心已長期由信、戒、聞、施、慧薰習；不宜斷言他不知道自己的果位，也不宜據此說一次善念能抹除所有業力條件。

4. 「帶著無常觀死去便生天」是勸修語；依佛教業論，來生由多重業緣與心行共同決定，不能化約成單一、可機械保證的規則。

5. 《彌蘭王問經》的英文通稱是 "Milindapañha"。文中「心受遮住涅槃」是譬喻有為相續與執取，不表示涅槃在空間上藏於心或受的背後。

6. 「無常的終點」是指有為法與造成再生之條件的究竟止息，不是觀察中短暫無念、昏沉或感受中斷。



[21] Near Death And The Five Mind Moments
29th May 1960

No one can die without seeing the way of rebirth, by seeing them with the near dying mind moments (vithicitta). Seeing the destinations with the near dying 5-mind moments and then pass away, after the dying mind moment already dead. Just send the corpse to the cemetery. The 5-mind moments are wholesome or unwholesome mental states. As example with unwholesome mental states, seeing back what one had deceived others or remembering them, seeing back the unwholesome kamma one had done. As an example for wholesome mental states, seeing back making dāna. For vipassanā practice, seeing the impermanence of the mind-body process reappear, seeing back the impermanence of the khandhas. People seeing whatever used to them (Habitual tendency, this point is very important.). Dying means one seeing back what one had done before. Some seeing the destinations of their rebirths. As example, hell fire, hell woks etc. and tears run down from their faces. At that time there is no time for making correction. Therefore, before death, from now on we have to prepare. You can't even talk to your children and wife besides you. He is in fright of what he is seeing. Those who can cry out and crying with fright.

There were very few stories could make corrections near death. The Buddha gave some instructions on this, by making preparation with insight practice. Near death discerning impermanence and these are anicca khandhas, dukkha khandhas and then become sotāpanna sakadagamin and anāgāmin before death. If die with impermanence and take rebirth in heaven. (Sayadaw mentioned about Mahānāma the cousin of the Buddha.) He was a sotāpanna but didn't know about it. So he asked the Buddha what would happen to him if he died with accident. The Buddha answered that he didn't need to worry about it, and already had the good quality for dying. Therefore, you all must prepare for impermanence. If you can have the ears of listening to the Sacca Dhamma is a tihetuka person.

King Milinda asked Ven. Nāgasena, " Is Nibbāna always exist or not?" People who can discern anicca in practice, it's exist for them. The ending of anicca is Nibbāna. If you contemplate the mind, the mind covers up Nibbāna. If you contemplate feeling, the feeling covers up Nibbāna. If you follow them to the end and uncover by it, then Nibbāna will appear.[/size]

[Nalorakk]

從鷲眼到慧眼
原題： From Vulture Eye to Wisdom Eye
開示日期： 1960 年 9 月 26 日


一般人也知道苦：頭痛知道頭痛，肚子痛知道肚子痛，飢餓時知道飢餓。動物同樣知道這些粗重不適。這只是普通層面的知苦，還不是聖者所說的如實知苦。

修行所需的知苦，是直接觀察五蘊的生滅與受壓迫性。即使沒有明顯疼痛，身心仍一刻不停地變化，無法保持，也不聽命於人。透徹知道這種苦，才會真正厭離，不再要求五蘊一再生起。

禿鷹看見腐爛狗屍，覺得是可口食物；人看了則厭惡。對同一境界，眼光不同，反應就不同。凡夫以渴愛之眼看五蘊，認為人身、天身、財物、名聲與感官快樂值得追求；智慧之眼卻看見它們都是無常、受逼迫、終必敗壞的法。

禪師把前一種叫作「鷲眼」。只要仍以鷲眼看世界，便會在任何一種有中尋找美味，不知道所有有都是苦諦。若以智慧眼看，便會看見身心的不淨、無常與不可依靠，不再被外表欺騙。

《彌蘭王問經》中，彌蘭王與龍軍尊者談到，並非所有人都能親證涅槃；能如實知苦、對五蘊不再希求的人，才朝證悟前進。只知道粗顯痛苦，卻仍想換取另一種更好的五蘊，還沒有穿透苦諦。

鷲眼就是渴愛與執取的眼，是集諦的方向。智慧眼則不是厭世的情緒，而是正見：無論欲界、色界或無色界，只要是因緣所生，就有壞滅與逼迫。粗重苦容易察覺，樂受和微細捨受所含的苦，則必須用觀智辨知。

受最容易遮蔽涅槃。痛苦來時，我們想擺脫它；快樂來時，便以為已得到真正幸福。其實樂受也在變化，像偽裝成朋友的拷問者，使人依戀後再遭分離。真正安穩的樂，是煩惱與五蘊熄滅的寂靜樂，不是某個可維持的世間感受。

修行不能進展，常因把感受中的舒適認為真實安樂。一旦禪坐出現輕安、喜悅，便想保留；它變化時又失望。這仍是在受後生渴愛。應像觀痛一樣觀樂，看見它也生、住不住、終必滅去。

譬如盤中放蜜，螞蟻聞香而來。牠們吃蜜時感到甜美，腳卻逐漸被黏住，最後可能死在盤中。欲樂也是如此：吸引力在前，束縛與失落在後。問題不在蜜具有罪惡，而在眾生不知分寸地黏著。

又如魚看見釣餌，最初只是中性的所見；想吃時生起樂受與欲求，咬下後魚鉤刺入口中，苦受隨即到來，最後還被拉上岸、敲打而死。眾生只看餌，不看鉤；只看樂受，不看渴愛、執取及其後果。

禪師因此把各種受說成「敵人」，是要警告行者不可依靠它們。更精確地說，受只是因緣生法；真正的危險是對受無知，繼而貪愛或排斥。若把受如實觀作無常，它反而成為通往智慧的所緣。

不知道苦，便沒有真正的內觀；沒有內觀，出世間道果就不會現起。要把鷲眼換成慧眼：每當五蘊顯得美好、可愛、值得佔有時，就同時看見它的生滅、逼迫與非我。如此，才會從集諦轉向道諦，由黏著轉向寂靜。


中文譯校說明

1. "vulture eye" 是本講對渴愛、執取視角的譬喻，"wisdom eye" 則指以觀智如實見無常、苦、無我；不是對生理視力或特定族群的評價。

2. 《彌蘭王問經》的通行巴利名為 "Milindapañha"；其中問答屬後期重要論書，不應全數當作早期經藏中的佛說原句。

3. "santi-sukha" 是寂靜之樂，指涅槃的安穩；它不是樂受的一種，也不是禪坐中暫時舒服的身心狀態。

4. 「一切受都是敵人」是警策性的修辭。依教義，"vedanā" 本身只是受蘊；危險在於對受的 "avijjā"、"taṇhā" 與 "upādāna"，不是感受本身具有敵意或道德罪惡。

5. 樂受無常、終必變異，因此不可作究竟依靠；這不等於所有世間快樂都應受責難。修行重點是如實知其條件性，不貪著也不排斥。

6. 只知道疼痛等粗苦，尚不等於穿透苦諦；苦諦涵蓋五取蘊的有為、逼迫與不可保有性。



[22] From Vulture Eye to Wisdom Eye
26th Sep. 1960

The dukkha you all know are head ache, throat ache etc., even animals know them. This was not the kind of dukkha which known by the noble disciples of the Buddha. The first kind of knowing is ordinary knowing (by listening talks etc.) and the later by direct knowing with contemplation. Only by the penetration of dukkha that not wanting dukkha will come. As an example, vultures like the putrid carcass of a dog because it's the vulture eye. Whatever existence you get, it’s only dukkha and asubha (suffering and loathsomeness). So you have to change your vulture eye to wisdom eye. King Milinda asked Ven. Nāgasena that could everyone realize Nibbāna. Not everyone, only people know dukkha and not wanting it will realize it. Knowing dukkha and penetration of dukkha can realize it. The vulture eye or worldling eye means craving and attachment is the cause of dukkha(samudaya). You all know the coarse dukkha, don't know the subtle one. In all dhamma, feelings are the most covered up phenomena to Nibbāna. The real torturer to you all is pleasant feeling disguise as happiness. The real happiness is santi sukha - the peacefulness of Nibbanic happiness. The reason for not arriving to Nibbāna is you all take the happiness of feeling as real happiness and can't throw it away. It looks like this simile. You pour some honey into a plate and leave it there. After sometimes ants come and eat it. Later they die and sticking there. They were tortured by pleasant feeling and die. Now you know that in the whole round of existence, living beings were torturing by feelings. Another simile is a fish in the water. A fisherman used a bait and left it in the water. The fish sees it (neutral feeling). After seeing and wanting to eat it (pleasant feeling). Goes and swallows it and the hook pierces its mouth (unpleasant feeling). The fisherman pulls it and beats it with a stick and it dies with dukkha vedanā. 

So, all feelings are enemies. Therefore, all living beings don't know dukkha and not arrive to Nibbāna. By not knowing dukkha and no insight knowledge comes. By not getting insight knowledge and transcendental knowledge never arise.

[Nalorakk]

五蘊的重擔
原題： The Burden of the Khandhas
開示日期： 1960 年 10 月 3 日


五蘊是沉重的負擔。依阿毗達磨的剎那分析，一個有為法具有生、住、滅三個小剎那；才生起便走向變異與壞滅。涅槃沒有這種生滅，所以沒有老、病、死的壓迫。

我們平常把身體當作可愛、可享用的「我」，卻沒有看見它每一刻都需要餵養、清洗、保護、醫治，並且無論如何照料仍走向敗壞。心也一樣，一個念頭才生起便被另一個取代，無法命令它永遠安住。這五蘊正是真實的苦諦。

禪師引述舍利弗尊者臨近般涅槃時的教示：只要蘊與煩惱仍在，就像火不斷燃燒，沒有究竟安穩。五蘊的重擔甚至比須彌山更重；世界壞滅時，大山也會消失，但眾生若未斷渴愛，這一生的五蘊壞滅後，另一生的五蘊又會出現。

所以，真正理解涅槃的人，會歡迎放下五蘊重擔。這不是想傷害現有身體，也不是以厭惡追求死亡，而是不再為未來五蘊造因。對仍須維持的身體，以智慧照料；對它的生滅，不再認作我與我所。

修內觀時，只要跟著現前五蘊觀察。心或受一生起，觀智來時，原先的心或受已經變化、滅去；被觀察的心與後來知道它的心不能是同一剎那。因而直接可見的是：法一出現就不再保持原樣，隨即被另一法取代。

最初看見法生起，接著看見它變化，最後看見它已不存在。這就是變易與壞滅。五蘊不斷顯示「來看吧」：不必盲信老師，只要回到身心，便能驗證它們每一刻都不同。

看見變化、壞滅，是如實智。繼續反覆觀察，心不再把生滅當作新奇或可愛，會生起厭離智。此處的厭離不是憂鬱、厭世或瞋恨身體，而是智慧不再受騙，知道反覆取得這類五蘊沒有究竟利益。

當行者先前只見「我的心」「我的感受」，現在只見條件所生的法在變易，身見便受到削弱。當他知道所有生起都必壞滅，也不再期待其中有永恆安樂。五蘊之滅顯示滅諦的方向，能如實知見的觀智則具有道諦的功能。即使已生厭離，也不要停止修行。初步不喜歡所緣，可能只是情緒；真正的厭離智必須以清楚、平衡的正知為基礎。繼續觀察無常，直到對一切有為法離貪，不再以渴愛抓取。

說「離開五蘊而到達沒有五蘊的涅槃」，只是方便語。不是有一個靈魂從身體出走，搬到另一個地方；而是造成未來五蘊的無明、渴愛、取與業有完全止息。沒有新的負擔生起，才是究竟卸下重擔。


中文譯校說明

1. "khandha" 是蘊；本講所說負擔尤其是五取蘊，也就是被渴愛、邪見執取的身心過程。

2. "uppāda"、"ṭhiti"、"bhaṅga" 的生、住、滅三小剎那，是南傳阿毗達磨的精細模型；早期經典確立有為法無常、生滅，卻不要求修行者必須採用三小剎那分析才可修觀。

3. "vipariṇāma" 是變易、變壞；看見變易可成為 "yathābhūta-ñāṇa" 的內容，後續成熟為 "nibbidā-ñāṇa"。此處「厭離」不是病理性厭惡或自我傷害衝動。

4. "ehipassika" 是法的德相「來看、可親自驗證」，不是某一個獨立觀智階段的專名。

5. 「五蘊消失」須依語境理解為執取止息、觀智不再把蘊當作我，及般涅槃後不再有未來蘊；不是禪坐時肉身突然消滅。

6. 「到達沒有五蘊的涅槃」是方便說法。"Nibbāna" 不是靈魂遷入的地方，佛法也不主張有一個不變主體離開五蘊繼續存在。



[23] The Burden of The Khandhas
3rd Oct. 1960

The khandhas have sub-moment arising(uppāda), sub-moment presence(thiti) and sub-moment dissolution(bhaṅga). Nibbāna doesn't have these things. Therefore, doesn’t has old age, sickness and death. Khandha is the real truth of dukkha. It was mentioned to the monks by Sāriputta near his parinibbāna (passing away). Khandhas were always burning with the fire of defilement. Therefore, in the whole of samsara, I never had peace of mind. Carrying around these khandhas was heavier than Mount. Meru, because when the world ends it would be disappeared, but the khandhas would continue for existence. 

Therefore, for someone who enters into Nibbāna element (parinibbāna) will welcome it with gladness. The way of insight is watching the khandhas. Whatever is arising if you are watching and will see it as not there. Because the knowing mind and the contemplative mind can't arise together. The arising is change (viparināma) and not existing is perishing. Therefore, only exist as change and perishing. Change and perishing are the truth of dukkha - viparināma lakkhanam dukkha saccam. If you will follow the khandhas process, you only see the changing and perishing - ehi passiko. If you are seeing the change and perishing, it becomes the knowledge of seeing the truth. After seeing it for sometimes in this way and later become don't want to see it. This is the knowledge of disenchantment (Nibbidā Nyan). Seeing the change and perishing is the knowledge of the way as it is (Yathabuta Nyan). If the knowledge of not wanting comes in, then the 5-khandhas disappear. This is leaving from the khandhas. If you ask, where it has gone? It's arriving to Nibbāna which is without khandhas. This point is very important. The nature of the khandhas are changing and perishing. If you are seeing these and get the yathabuta nyan. If you are continuing to contemplate and will become disenchantment with them. Yathabuta means the right seeing. After becoming disenchantment don't get up and leave, but have to be continued with your contemplation.

[Nalorakk]

理解內觀修行
原題： Understanding Insight Practice
開示日期： 1960 年 11 月 18 日


修行首先要處理邪見。邪見之所以黏著五蘊，是因不知道它們如何依因緣生起、如何立即滅去，便把身心認成一個持續不變的「我」。因此，先以正確理解拆解錯誤觀念，再直接觀察，最後才由道智斷除。

遍知可分三個層次：知遍知（ñāta-pariññā），先正確認識所觀之法；審察遍知（tīraṇa-pariññā），在實修中審察其無常、苦、無我；斷遍知（pahāna-pariññā），觀智成熟而捨斷對它的執取。只背誦五蘊名稱，尚未完成後兩項；完全不懂所緣，又容易把禪修中的感覺誤認成證悟。

所以，先說明五蘊，再說明緣起。這不是為了堆積理論，而是要認出當下經驗。邪見與疑都依五蘊而起：不知身心由何因生，便懷疑是否由神、命運或自我創造；不知它如何滅，便認為昨天的我、今天的我、未來的我是一個不變實體。

過去已滅，未來尚未生；真正可以觀察的是現在。經典說過去無明緣行，但修行者不能回到過去殺死那一剎那無明。現在無明生起，就以明知取代；現在受後將生渴愛，就在這裡插入智慧。如此，新的輪迴造作不再增長。

本講以「無明變成明、造作轉向不造作」說明解脫方向。意思不是一個活人的心忽然變成無為法，而是明知現前時，無明不能執行原有功能；不再由渴愛與取推動業有，未來五蘊之樹便失去新種子。

例如眼接觸色，眼識生起。此刻並不只有一個孤立的「看」：眼與色屬色法，眼識屬識蘊，與識俱起的受、想、思等分屬受、想、行蘊。就完整經驗而言，五蘊在現在依條件共同呈現；它不是母親在出生時造好、之後永遠不變的一件東西。

經書為了教學，把眼、色、識、觸、受等逐項說明；在實際經驗中，多種條件與法極快地相依出現。譬如一碗湯以鹹味最突出，並不表示其中沒有酸、辣、香等其他味道；眼識突出時，受、想、行等心所也相應俱起，只是不一定同樣顯著。

眼根與色境等條件，可從緣起的角度理解；依條件生起的眼識及相應名法，則是緣生法。知道只有因與果，便不必加入創造者或靈魂。色法由業、心、時節、食等不同條件支持，名法也各依所緣、根門、前一心等條件生起。

只分辨名與色，已能在概念層面鬆動「一個人」的邪見；再知道它們的因，便能去除許多疑惑；直接看見它們生起後滅去，才進入實際內觀。三層智慧缺一不可，也不能把第一層的理解冒充最後的斷除。

電影看似有人持續走動，實際是許多靜止畫格快速相續。身心也因極迅速的生滅與替代，看起來像同一個人從童年走到老年。若智慧把相續分辨清楚，就會看見每一法才生起便滅，不是舊法搬到下一刻。

不過，因果相續也不是全然斷裂。前一法滅去，仍可成為後一法的條件；業、心、時節與食持續支持色身，所緣與根門等支持識的生起。因此，佛法既不說有一個永恆不變者延續，也不說死去後一切因果毫無關係地斷滅。

現在的眼與身體包含由不同來源支持的色法。過去業能成為感官及身體的重要條件，但不能把每一個新色法都只歸因於「新的業」；阿毗達磨列出業生、心生、時節生、食生色。修行時的要點，不是計算每個微粒的來源，而是知道它依條件生、不能自主。

每一組五蘊都生起、滅去，由新的一組取代。把這一刻的滅看作「自己的死亡」，便能理解輪迴中死亡不只是壽命終點，而是剎那剎那發生。眾生在無可追溯的久遠輪迴中已經歷無數次這種生滅；若仍執取，未來還會繼續。

可選一個最清楚的蘊來觀。心明顯，就觀心；受明顯，就觀受；身體的觸壓、冷熱明顯，就觀身。不要在一個所緣滅後執意把它叫回來；下一個法生起，就如實知道下一個。所緣不同，無常的性質相同。若只看卻不觀無常，受後便容易生渴愛，渴愛後生取，取後形成業有，為未來五蘊準備條件。若觀智及時知道，緣起就在現在被截斷。因此，學緣起不是只談過去生與未來生，而是看清眼前哪個環節正在運作。

禪師曾以心與色法極高速生滅的巨大數字，強調我們所以誤認連續，是因感官與普通注意力太慢。這些數字屬傳統論書的說明，不必當成現代物理儀器測得的頻率；實修只需清楚知道所緣不能保持，已足以建立無常觀。

這次開示也對鄔丹登與鄔吞尹等在家弟子說：若真正理解此修法，應在仰光建立莫哥禪法中心，使人不只聽聞五蘊、緣起的理論，也能把它們用於現前身心。弘法的目的不是擴張名號，而是讓人從知遍知走到審察遍知，再走向斷遍知。

總之，先認識五蘊，次知其因緣，再觀其生滅。知道「只有因果法」可鬆動邪見與疑；直接看見它無常，才能使渴愛無處安立。從現在這一組五蘊開始，不必向過去或未來尋找修行所緣。


中文譯校說明

1. 三種遍知是 "ñāta-pariññā"、"tīraṇa-pariññā"、"pahāna-pariññā"，分別譯為知遍知、審察遍知、斷遍知。舊英譯若把第二項拼成近似 "tirana"，本譯依通行巴利拼寫校正。

2. 本講把 "avijjā" 轉為 "vijjā"、把輪迴造作轉向 "asaṅkhāra"，是教學上的方向語。現前的智慧心仍是有為法；真正的 "asaṅkhata" 是無為涅槃，不能說一個活著的心本身變成無為。

3. 視覺經驗中多個蘊依條件俱現，但並非每一蘊的所有成分都在同一方式下生成。用「湯的多種味道」說明的是同一經驗中有多種法，不是取消阿毗達磨對心、心所與色法的分類。

4. "paṭicca-samuppāda" 是緣起或依緣而生的原理，"paṭicca-samuppanna-dhamma" 是緣生法。原稿把條件與結果切得過於固定時，本譯改以具體脈絡說明，因同一法在不同關係中也可成為條件。

5. 色法的四種來源是 "kamma"、"citta"、"utu"、"āhāra"。眼淨色等可由過去業支持，但不能說身上每個當下色法都只由「新業」造成。

6. 無我否定的是獨立、常住、可主宰的實體，不否定世俗層面的人、母子關係、責任與因果連續。

7. 電影畫格與極大生滅速率都是用來顯示相續錯覺的譬喻或傳統分析；不應把講中數字當成現代神經科學或物理學測量結果。

8. 不觀察時緣起「必然繼續」、觀察時「立即截斷」是修行綱要。實際上須具足正念、正定與正見，才能在受處不讓 "taṇhā"、"upādāna"、"kammabhava" 接續。



[24] Understanding of Insight Practice
18th Nov.1960

To get the first Path Knowledge (Magga Nyan) must kill wrong view. Wrong view is sticking in the 5-khandhas. Wrong view arises because of not knowing the anicca khandhas and the dukkha khandhas. First, strip off wrong view by perception (saññā), later dispelling them by contemplation. Hence, these are the 3-stages of practice; i.e intellectual, practical and realization knowledges (ñāta pariññā), (tīrāṇa pariññā) and (pahāna pariññā). So, wanting to strip off wrong view need to explain the 5-khandhas. To understand the 5-khandhas need to know the Dependent Arising (Paticca-samupadā). Without knowing it, and then have doubt about the source of the khandhas. Dependent Arising has 2 kinds; i.e in the book and in the present khandhas. Must know the present Dependent Arising. Wrong views and doubts are sticking within the 5-khandhas. It happens because of not knowing their arising and ceasing. It happens because not understand the law of Dependent Arising. Dependent Arising of the past was already gone so nothing to do with us now. Future also does not arise yet. Only the present is important. Everybody's khandhas are the process of cause & effect. So, only explain about mind & body is not enough. According to the book to kill ignorance and volitional formation (avijjā and sankhāra) is right, but this body is the cause of past Dependent Arising. The real has to kill is the present arising of avijjā and sankhāra. By knowing the present Dependent Arising, then ignorance becomes knowledge (avijjā becomes vijjā). Without ignorance will not make sankhāra. So have to practice become vijjā and asankhāra (konwledge and not compounded). To prevent the fruits of ignorance and formation to arise, start from the present khandhas. In this way no new khandha tree grows out. Without this then it will never end. So, to know the present arising khandhas. For example, eyes contact with the physical form, and eye consciousness(seeing) arises. The eyes are the present arising material phenomena and the physical form also. New eyes and new physical form, new mind, new feeling, new perception and the volition of wanting to see also a new one. All these new 5-khandhas are arising now. These new 5-khandhas are nothing to do with the past and future. From sense-consciousness to feeling; i.e the 5-khandhas are arising together. In the text writing it down in separately, but in the real process appear together. So the present 5-khandhas are not the 5-khandhas gave birth by mother, also not created by God.

Only knowing the khandha which is now arising will know the khandha which is now passing away. You all don't know how to watch a movie. When you are looking at the pictures on the movie screen, you think it's permanent. In reality what happening is within a minute many pictures are arising & passing away. These can be only known by looking at the role of film in the machine. The material phenomena of the eye caused by the past kamma were already ceased. Now is the new material phenomena caused by the new kamma. (Sayadaw also mentioned an important point that when the 5-khandhas are arising we only aware of the most prominent one.) For example, in a soup when salt is more prominent than the other, and we say it's salty. But in reality inside the soup including other tastes also, such as sweetness, spicy etc. Within the 5-khandhas of the seeing mind, consciousness and feeling are more prominent, but the other 3 khandhas also arise together with them. (And then Sayadaw explained each one of them and the connection of cause & effect.) Eye-base and physical form elements are the causes (paticca-samupadā) and the 4 mind khandhas are the results (paticca-samupana).

So, there are no personality and living being, only cause & effect process phenomena. Do you have any wrong view and doubt as where I come from? Material phenomena are only material elements, don't come and confuse it. Mind phenomena are only mind elements, don't come and confuse it. Material phenomena are conditioning by kamma, citta(mind), utu(temperature) and āhāra(food), not created by Māha Brahma and God. By knowing the causes, doubt is overcome. Knowing that there are only mind & body phenomena, can wrong view come and stick with it? No, in this way wrong view and doubt fall away. This is only in intellect and not by practice. There are 3 ways to dispel them; i.e by intellect, practice and extermination (study, practice and realization). The 5-khandhas are arising and passing away, and replace by another new khandhas etc. in this way without end. (The past kammic energy support these continuations.) For contemplation no need to concentrate all the 5-khandhas, only one of them. It's the contemplation of impermanence and also one's own death. After you have seen your own death all the times and do you still want it? The Buddha said that if you are looking for the beginning of a being, it will never end. Why is that? Because all these deaths can never come to an end. When every khandhas arising and can't contemplate, then Dependent Arising continues and will receive future khandhas continuously.

By contemplation it can not. Vipassanā is contemplating one's own death. After seeing your own death, do you have any affection to them? In this way of discerning impermanence, the Buddha and worldling (puthujjana yogi) are not the same rate. As example, the Buddha in each moment for the mind 107X105 times (hundred thousand billion times/sec.) and matter 107x5000 times (five thousand billion times/sec.). These rate were after become a Buddha, before enlightenment could not discern that much. Even the Buddha and Ven. Sāriputta are not the same rate. (This talk was delivering to U Tan Daing and his friend U Tun Yin. They came from Rangoon and made inquiry on practice. Later U Tan Daing became a very close disciple and propagated Sayadaw’s talks around Burma by establishing Mogok Vipassanā Centre in Rangoon.)

[Nalorakk]

處理邪見與疑
原題： Dealing with Wrong View and Doubt
開示日期： 1960 年 11 月 14 日


坐禪時，先以舒適自然的姿勢坐好，知道呼吸進出，使心安定。定是修觀的基礎；但只有寂止而不觀生滅，不能獨自導向涅槃。心稍微穩定後，要回到正在出現的身心現象。

身體若發癢，應知道這個癢是新生的法。先前沒有，現在生起；生起後又變化、消失。不要立即抓成「我很癢」，也不要只忙著把它趕走。法的變化是苦諦，知道變化的智慧則具有道諦的功能。

冷、熱、硬、軟、壓、動，乃至心、受的變化，都可如此觀察。全身沒有一處能容下一根針而完全沒有身心現象；重要的是辨知身中正在顯現的自性，不必捏造特殊影像。觀身時，所見仍是被生滅壓迫的苦諦。

若定力太弱，心到處飄動，可以再回到呼吸。自然呼吸時知道呼吸；呼吸之間的停頓也只如實知道，不必勉強閉氣。待心安定，再觀察明顯的心或受。禪師依阿毗達磨傳統，常說心依心所依處而起，知道呼吸的心也可作觀察對象；重點是看它生後即滅，不是尋找胸中一個常住心體。

一個心生起便滅去，下一個心再生起。觀察心也是法隨觀的一部分。龍軍尊者曾用蜘蛛譬喻：蜘蛛守在網中央，任何昆蟲碰到哪一條絲，牠就迅速前往捕捉。行者也以正念守住身心門；貪、瞋、癢、痛或散亂在哪裡生起，智慧便到那裡看見無常。

不要讓煩惱捕捉你，要讓觀智捕捉無常。起初只見法一再變化，繼續觀察，便對這種不停生滅生起厭離。厭離不是惱怒自己，也不是壓抑感受，而是智慧知道：不論換成哪一種五蘊，都沒有可永久依靠之處。厭離後仍須繼續。若清楚知道所有生滅都是苦，便是如實知苦；對苦不再希求，渴愛便削弱；苦的止息就是涅槃。不要一有無聊或不喜歡禪坐，就把情緒誤認為厭離智。

把內觀放在日常事務之前。不是叫人逃避家庭與工作，而是不要等所有事情辦完才修，因為世間事永遠辦不完。先關閉通往苦趣的門，再處理生活；否則死亡先到，業力與心智又衰弱，便失去最好的機會。

有些人遇到危險便只向外求符咒、占卜或神靈庇護，卻不處理心中的嫉與慳。真正不安全的根源，在貪瞋癡與由此造作的業。把珍寶交給懂得珍惜的人，把垃圾放到合適地方；同樣，善法要交給願意實踐的心，煩惱則應作為觀察、捨斷的材料，不要顛倒珍寶與垃圾。

嫉、慳依親愛與憎惡而生，親愛憎惡依欲而生，欲又受尋思推動。躺下後反覆想著所愛、所恨，便可能整夜失眠。不要追隨故事，應直接觀察尋思（vitakka）：這個想法才生起，立即變化、滅去。能在尋思處截斷，後面的欲、愛憎、嫉慳就少一個立足點。

是否真正進入佛陀教法，不只看身分或儀式。願意在自身五蘊中修觀的人，才在教法內部；雖自稱佛教徒而完全不修，對解脫而言仍像站在門外。教法在世間尚未消失，卻可能因個人的死亡先到、從未實踐，而對那個人「先消失」。

邪見與疑都抓住五蘊。不知道果由何因生，便懷疑它從哪裡來；不知道因果相續，便把結果認成一個人、眾生或創造物。先理解現在的緣起，能在見解層面減弱兩者；再親見生滅，才由觀智深入清除。

若連現在的因果都不願理解，觀無常時也會被邪見與疑阻擋。佛陀說，處理身見比頭上著火、胸口被矛刺還緊迫，因為身體只在今生壞滅，固定邪見卻可能令生死長久延續。先對治邪見，渴愛便失去重要依靠。

這並不是輕視殺父、殺母等重業。五無間業有極嚴重果報；本講用極端比較，是強調固定邪見能持續扭曲一切行為與修行方向。不能因此說重大暴力無關緊要，也不能以見解討論替代倫理責任。

經典中的阿㝹羅陀、闡陀、焰摩迦，都曾因如何理解如來、五蘊與死後狀態而需要指導。經由善知識詢問：色、受、想、行、識哪一項是常？哪一項可認作我？他們才放下「有一個人在五蘊內或五蘊外」的錯誤設想。

阿難尊者長年侍奉佛陀，記憶多聞第一，卻直到佛陀般涅槃後、第一次結集之前才證阿羅漢。只在老師身旁、忙於服務，並不自動替代觀修；聽聞與護持極有價值，但仍須回到自己的五蘊完成道路。

現在的五蘊不是母親在出生時製造後便原封不動，也不是昨天那一組五蘊搬到今天。若說從童年到老年完全是同一個實體，落入常見；若說前後毫無因果關係、死後一切行為後果全斷，又落入斷見。佛法的中道是依緣相續：既非完全相同，也非毫無關係。

眼的物質基礎由業、心、時節、食等條件支持；眼識則依眼門、色所緣、光線、注意等條件生起。舊眼識滅去，新眼識依新的條件出現；它不是一個靈魂在眼內觀看。知道因果連續，便不落斷見；知道每一法都滅，便不落常見。常見與斷見都從身見發展。若還把五蘊認作我，就會問「同一個我是否永遠存在」或「這個我是否完全被消滅」。看見只有條件與緣生法，問題的錯誤前提便鬆開。

隨順真理的智慧，不能建立在固定邪見上。先以聞、思形成隨順諦理的理解：法依條件而生，不由神我創造；再從現前身心驗證。若只是背誦「無我」，心底仍相信有主宰者，觀智便難以成熟。

舍利弗尊者與大拘絺羅尊者的問答指出，識與名色互為條件，如兩束蘆葦相依而立；抽去一束，另一束便倒。這不是說識先獨立存在再製造名色，也不是名色內藏有靈魂。凡是緣生的行，全部無常。

眾生造了很多善惡業，便把業當作唯一父母，認為自己只能被舊業推著走。佛陀教人以智作真正的依靠：受生起後若只有無明，便轉為渴愛、取與業有；若插入正念與觀智，舊業所生的受不必再造成新的業有。

四念處都可用來完成這項工作。身最清楚就觀身，受清楚就觀受，心清楚就觀心，法清楚就觀法；選一門持續深入，也能看見同一個生滅法則。不是四種都輪流做完才算修行。

佛陀與阿羅漢已超越會造成輪迴果報的善、不善造作。他們仍有慈悲、智慧等善美品質，也會行利益眾生之事；只是其思不再由無明與渴愛積集未來有，阿毗達磨稱為唯作。不能把「超越善惡業」誤解成不分倫理或隨意作惡。

若不以智慧介入，眾生像球一樣被業踢向不同趣處；若在現在五蘊中看到無常，便從受處切斷渴愛。處理邪見與疑的目的，不是贏得哲學辯論，而是使心不再把因緣法抓成我，讓緣起真正停止向苦延伸。


中文譯校說明

1. 以呼吸安定心屬 "samatha"，觀身心生滅屬 "vipassanā"；兩者可相互支持。原講說寂止不能獨自證涅槃，是強調必須有慧，不是否定正定在八聖道中的作用。

2. 英譯稿所錄 "kāye sabhāvaṃ viditavāna" 文字與出處不明確，本譯只保留其教學意旨：如實知道身中現起之法，不把它當作需要逐字持誦的確定經文。

3. "hadaya-vatthu" 即心所依處，是南傳阿毗達磨註釋的生理心基說；早期經典未明說心固定依心臟某一物質點生起，故不可據此當作現代解剖結論。

4. 蜘蛛守網譬喻常見於 "Milindapañha" 的修行說明。重點是正念在任何法現起處即時觀察，不是緊張監控或壓制每個念頭。

5. "diṭṭhi" 是見，"vicikicchā" 是疑；聞思能校正概念，直接的道智才根除相應結。不能反過來斷言，只要尚有任何理論問題，就完全不可能獲得真實觀智。

6. 殺父、殺母屬 "ānantarika-kamma"，是極重不善業。原講以它和固定邪見並提，是警告錯誤見解的長遠危險，不是降低暴力罪責。

7. 阿㝹羅陀、闡陀、焰摩迦的相關經文可參見《相應部》SN 22.86〈Anurādha Sutta〉、《相應部》SN 22.90〈Channa Sutta〉、《相應部》SN 22.85〈Yamaka Sutta〉；三者情節與證悟進程不同，不宜混成同一故事。

8. 「既非同一、也非全異」是因果相續的中道說明：前後法不常住同一，卻由條件連結。這同時避開 "sassatavāda" 與 "ucchedavāda"。

9. 識與名色如蘆束相依的問答見《相應部》SN 12.67〈Naḷakalāpī Sutta〉。它說明互依條件，不建立第一因或創造神。

10. "bhava" 在緣起中譯為「有」，"kammabhava" 譯為「業有」；受後插入智慧，是不讓渴愛、取、業有接續，不是抹除已成熟的身體結果或取消一切舊業。

11. 阿羅漢之行為在阿毗達磨稱 "kiriya" 或 "kriya"，意為唯作、不積集再生果；「超越善不善」不表示失去慈悲、戒德或倫理辨別。



[25] To Deal With Wrong View & Doubt
14th Nov.1960

Sit comfortably and observing the breath in & out normally. This is oriented for samādhi. Samatha by itself can't arrive to Nibbāna. Let us talk about vipassanā. After you are observing the breath for sometimes, there arises an itching sensation at a place on the body. Before, this’s not exist on the body. It's changing now (viparināma). Changing is arising, the change disappears is perishing. Only arising and passing away exist. After stop ānāpānasati for a while and observe, seeing the arising & passing away. Changing is the truth of dukkha. What the Buddha said was right. Knowing is magga sacca. In this way following all the arising phenomena and seeing their arising & passing away is truth of dukkha. Then you know what the Buddha said that clinging to the 5-khandhas was dukkha sacca. In this way whatever mind arises and know, feeling arises and know. You will discover them on the whole body. They are arising without any gaps for a needle to get in. Kāye sabhāvaṃ viditavāna – It’s knowing the nature of the body. You know that one's body is truth of dukkha. Don't follow ānāpānasati, but if samādhi and discernment become weak, then return to the breath. Observe the mind at the heart base which is knowing the breath. After that follow whatever arising and then without anything to follow just return to the breath. This is knowing the phenomena of dukkha, so it's mindfulness of the dhammas - Dammanupassanā satipatthāna. Practice as the simile of a spider taught by Ven. Nāgasena to King Milinda. By watching and catching, you will get the prey of impermanence. After you discerning them as disgusting, and disenchanting and the knowledge develops. Before you discern the impermanence of dukkha, and now is knowledge of disenchantment. If you are becoming disenchantment, then it's the 2nd development of knowledge. After disenchantment I want to remind you, continue to follow the arising phenomena. They will show you the truth of dukkha. After that, develop to the knowledge of not wanting, because it's the assemblage of dukkha that becomes the knowledge of not wanting. And then all dukkha will come to an end. Dukkha nirodho Nibbānam - you will find Nibbāna, the ending of dukkha. The death of tanhā-ditthi is samudaya sacca. It extinguishes the hell fire and wok. (In this talk Sayadaw urged his disciples to do vipassanā first and later for business.) You have to practice vipassanā during your daily life, such as eating, working etc. After you are closing the doors of painful rebirths and can live as you like. Because old age, sickness and death are always there. You have to practice hard before death come and before your kamma and intelligence become weak.

For healthy and safety life people are looking for refuge here and there. Some times with superstition and wrong ways. If you have envy and avarice will never safe from dangers. You have to make precautions beforehand when it comes, and know how to defend it. Don't forget about that treasure accumulate with treasure, and rubbish with rubbish. If you have love and hate, then envy and avarice will come. Greed and anger are the source of it. If you are practicing dhamma, then you are the insider of the Sasāna (Dispensation of the Buddha) and without it the outsider. The outsider can't enjoy the sun and the moon of the Sasāna. If you die earlier, Sasāna also disappear for you. So there are 2 reasons for its disappearance, die early and not practicing. Love and hate come from desire. There are two kinds of desires, wholesome and unwholesome. Desire comes from thinking. You can't sleep at night because of too much thinking. So, have to contemplate thinking(vitakka). 

Wrong view and doubt are sticking in the khandhas. So have to know the cause of the khandhas. To understand the khandhas have to know Dependent Arising. Without fallen off ditthi beings are wandering in the pleasant and unpleasant existences. The cause of the khandhas is Dependent Arising. From there you know how to strip off wrong view and doubt. Real understanding of it is quite rare (Sayadaw emphasized was true, most Buddhist even don't know about it.) Want to strip off ditthi have to understand the source of Dependent Arising. Without knowing the causes of the khandhas, stuck with doubt. Don't know the result, stuck with wrong view. This is a very important point. In the Saṁyutta-nikāya the Buddha mentioned that it was more important than the head was burning with fire and the body was piercing with a spear. Have to deal with wrong view first and later the other problems. Don't take it as I am frightening you. There is nothing more frightening than wrong view. The Buddha used his knowledge and saw that nothing was more serious than wrong view. There were a lot of stories on killing parents (Nowadays a lot of news on patricide and matricide appeared in the east and west.) If you have ditthi and tanhā will come. Forbid the Path and Fruit is ditthi. Resistance by wrong view and doubt even someone discerning anicca can't realize Nibbāna (Sayadaw in his many talks emphasized this point very often.) If you don't intellectually dispel wrong view beforehand whatever you are seeing can't realize Nibbāna. There were many stories in the Pali Texts. As examples, Ven. Anuradha, Ven. Channa and Ven. Yamaka, they couldn't realize the Dhamma before because of their wrong views. Only by the help of the Buddha and Ven. Sāriputta that became success. After Ananda became a stream enterer but could not developed forwards was looking after the Buddha and busying with other matters.

Khandha Paticca-samupadā - doesn't mean the whole day of process but what happening at the present moment. Present khandha is not the khandha gave birth by mother or yesterday khandha, but the new arising khandha. If you know this, you are free from the view of permanence. From young you are growing up is eternalism - sassata ditthi. People will think the new arising khandha is nothing to do with the old khandha, then it becomes annihilationism - uccheda ditthi, so wrong view is sticking here and there. These 2 wrong views are hindering the Path and Fruit Knowledges. The Buddha said to go on the middle way. The matter of the eye is conditioned by kamma, citta, utu and āhāra (action, mind, temperature and food). Eye consciousness is caused by arom-dvāra (sense door and sense object). By knowing these will free from uccheda ditthi. The cause is not cutting off. By intellectually free from ditthi and discerning impermanence can enter Nibbāna. These 2 wrong views are coming from identity view - sakkāya ditthi.

Don't let these views arise with the 5-khandhas. The Buddha said if you had any one of them even didn't have the knowledge in accordance with the truth - saccanulomika nyan. If you have identity view and also have all the 62-wrong views. By knowing that it is the process of cause & effect and not created by Māha Braham or God, and then free from doubt. These are cause & effect phenomena, not a person and not a being. Condensed the 5-khandhas, only have mind & body. In the discussion between Ven. Sāriputta and Ven. Kothitha, it was said that by contemplation of the mind including the body. By contemplation of the body was including the mind. Viññānam and nāma-rūpa (consciousness and name-form) are also the same way. These examples were by the Buddha and Sāriputta. They are depending on each other. If one of them is collapsing and the other also do. Therefore, Sabbe sankhāra anicca - All conditioned phenomena are impermanent. Everyday people are doing uncountable unwholesome kammas. So the result would be also a lot but the time is not yet arriving to give the result. They are not doing anything to cut off the kammas. Because of vedanā living beings are doing a lot of kammas (vedanā paccaya tanhā...kammabhāvo - feeling conditioned craving...action). These are kammas desire for khandhas. You all take kamma as parents so rely on them as kam father and kam mother (kam - Burmese word for kamma). But the Buddha taught you to rely on nyan parents, nyan father and nyan mother (nyan - Burmese word for ñānam). Between feeling and craving insert knowledge. You divide the 5-khandhas and get the 4-satipatthāna. If you can contemplate impermanence to anyone of them, then craving and clinging are gone. Therefore, the Buddha declared that he had got rid of all wholesome and unwholesome dhammas. Wanting to cut off kamma, practice with one of the satipatthāna. Without it become a human ball and kick by the wholesome and unwholesome dhammas. So must contemplate impermanence to one of the satipatthāna.[/size]

[Nalorakk]

觀無常、想無常、知無常
原題： Contemplate, Perceive, and Know Anicca
開示日期： 1960 年 2 月 1 日


有一次，五百位離車族人聚在薩蘭達達祠堂，談論世間難得之物。有人說良馬難得，有人說名象、珍寶、美女或富豪難得。他們的心仍圍繞感官世界衡量稀有。

佛陀到來後，告訴他們真正難得的五件事：如來出現於世；如來所宣說的法與律在世間顯明；有人聽聞後能理解；有人理解後能依法實踐；有人知恩、感恩，並以修行和證悟回報所受法恩。

如今生而為人、遇到佛陀教法、有人解說、自己又能理解，已具足多項極難得條件。若只把時間花在世間難得物上，卻不修法，就像手中已有珍寶而任它失落。最重要的是把理解轉成法隨法行。

修行的核心，可說是觀無常、想無常、知無常。任何心生起，都把它看作無常；在辨認中不再把它當作常與我；以智慧直接知道它生後即滅。這三種說法分別強調實際觀察、正確辨認與明確了知，最後都要落在同一現前生滅上。

貪心生起，就觀貪心無常；瞋心生起，就觀瞋心無常。不要先因「我不應該有煩惱」而慌亂，也不要跟著煩惱行動。它既已生起，便立即把它轉成觀智的所緣。煩惱滅去時，清楚知道它不能停留；不再由它造成新的執取與業有。

動作要快。若煩惱先得到機會，它便推動身口意行；若正念與智慧先到，便只看見一個因緣法。這不是以另一個念頭強行消滅煩惱，而是在它現起時不給「我」與「我的欲望」立足處。

一切行法有生必有滅，這是法的必然性。無明仍在時，緣起依其條件向渴愛、取、有、生發展；觀智現起時，同一流程在受、心或其他現象處被看清，不再照舊推進。因此，無常不只是哲學觀念，而是停止輪迴之輪的實際入口。

觀無常時，苦諦、道諦與滅諦的方向都在其中：生滅的五蘊是苦，如實知見是道，不再由渴愛造作便向滅前進；集諦則在智慧現前時受到捨斷。三個要點都可在同一個無常所緣中完成其功能。

聽見聲音時，先觀「聽的心」生滅。若立即追問「是誰？什麼聲音？好不好聽？」渴愛、瞋恨和故事便可能接上。第一個識已依條件生起，無法假裝沒有；可以做的是不讓後續煩惱佔領第二、第三個心。

以堅定決意坐一小時，是訓練持續性的方便。期間無論痛、癢、喜、散亂生起，都留在無常的認知中。然而，決意不是以瞋心折磨身體；若有傷病或明顯危險，應智慧調整。真正要守住的不是僵硬姿勢，而是不中斷的如實知見。

涅槃是寂靜安樂。要走向它，就不能每次所緣變化便離開無常。行者常責怪自己的波羅蜜不足，卻沒有檢查精進是否連續。具備聽法、理解和修行條件後，應先把現有能力充分使用，而不是以未知的過去作為拖延理由。

何時證悟，依性格、煩惱厚薄、過去與現在的資糧、正見及精進等多種條件而異。不能由老師預告一個人人相同的日程。禪師以廣大湖泊為喻：湖面縱使寬達五十由旬，只要持續排水，終有乾涸之時；煩惱雖深，持續觀無常，也會逐漸耗減。

知恩不是只以物質供養老師。真正的報恩，是不讓難得的教法停在耳邊，以自己的身心驗證無常，完成佛陀所教的道路。當觀、想、知都與實相相應時，才沒有辜負這五種難得。


中文譯校說明

1. 五種難得出自《增支部》AN 5.143〈Sārandada Sutta〉：如來出世、如來宣說法與律、有人理解、有人依法實踐、以及有人知恩感恩。

2. 題名中的 "anicca" 是無常；"contemplate"、"perceive"、"know" 分別凸顯觀察、辨認、了知，但不宜硬套成經典中固定不變的三個證悟階位。

3. "dhammatā" 或 "dhammaniyāmatā" 可指法的定則、有為法依條件生滅的必然性；它不是由一位超自然主宰制定的命令。

4. 煩惱生起便作所緣，是以正念如實知道，不是壓抑、否認或故意激起 "lobha"、"dosa"。若已付諸傷害行為，仍須停止行為並承擔倫理責任。

5. 聞聲後觀聽識，是在根門處阻止後續 "taṇhā" 與 "upādāna"；第一識本身依條件而生，不能靠意志阻止所有聲音進入經驗。

6. "adhiṭṭhāna" 是決意、堅住。固定坐一小時是訓練方法，不是證果條件，也不應在受傷、急病或危險時強忍。

7. 大湖排水是鼓勵長期精進的譬喻，不構成固定證悟期限。道果不能只用坐禪時數機械換算。



[26] Contemplate Anicca , Perceive Anicca & Know Anicca
1st Feb.1960

[Based on Sadanta Sutta, Anguttara-Nikāya. Five hundred Licchavi princes were talking about, "What are the most difficult things to come by?" They thought about the 5 things as: horse, elephant, jewels, woman and a rich person. They asked the Buddha and he answered the 5 rare things to encounter. These are:
1. To encounter the Buddha's Sasāna
2. To encounter a teacher who can teach the Sacca Dhamma
3. By understanding of the Sacca Dhamma
4. After understanding and put into practice, and discern anicca(Dhammanu-dhammapaṭipātti)
5. Repay the gratitude by realization of the Dhamma-> (To the Triple Gems and the teacher)

This is an important discourse. Now, you all are having these rarities. So have to put effort for practice without giving up. Every time the mind is in despair check these factors and encourage yourself. Another discourse in the Anguttara; the Buddha taught about the way of practice for the realization. People who have these 5 rarities and practice in accordance with the way and have confidence must realize the Dhamma. I myself is teaching you the right things in accordance with what the Buddha had taught. The tradition of the Buddha was never talked 2 ways but only one true speech. (This point is very important for Buddhists who study the teaching of the Buddha, if not, they will confuse with what the Buddha had taught, because there were new ideas crept into his teachings.) He used to speak only what was beneficial. I'll talk about the Buddha's way of practice. The Buddha taught that whatever mind state arises, contemplate as anicca, perceive as anicca, and know as anicca. As example; lobha, dosa etc. mental state arise and by contemplating no clinging happen and no kamma create. So they all cease to come. (1) Whatever arising and contemplate anicca, (2) perceive as anicca. You have to contemplate quickly. If not, kilesa will take the upper-hand. This is the Dhammaniyama Natural Procedure. It's happening all the times. Dependent Arising is natural procedure. If you don't contemplate, it will continue. If you contemplate, it's cutting off. It's the natural procedure of the round of existence and must cut off with effort. You can stop the wheel of samsaric dukkha with the wholesome dhamma of insight. (3) Knowing it as anicca - This knowing create the wholesome dhamma. These 3 points were taught by the Buddha that I have to mention it. In the real practice by contemplation of impermanence and all are including in it. And then you can ask, "Can I realize the Dhamma in this way?" If you can contemplate by not letting kilesa comes into the practice will realize it.

When you are doing sitting meditation make a resolution - aditthana. As examples, "Within an hour I'll not let kilesa come in and only continue with anicca. Staying with anicca and do not mix-up with other mental states." Hence, will realize the peaceful sukkha Nibbāna in this life as guaranteed by the Buddha in the Sutta, try hard in the practice. I am worry that you may put the blame on the perfection - pārami. So I had talked about the 5-rarities beforehand. Concern with the kilesa which comes in and take it as an object of meditation. So contemplate it as anicca. Example, hearing a sound and contemplate the hearing consciousness. If you don't then the kilesa mind of “What sound it is?” will come in. Whatever mind state comes in, it's for the starting point of kilesa to follow behind. By contemplation of the first coming in mind state is cutting off the kilesa mind which will follow behind. If you ask, "When I'll realize the Dhamma?" This is depending on you and nothing to do with the teacher. Depend on one's own character and perseverance or kilesa volume and effort. Without kilesa comes into the practice will realize quickly. Anyhow you will realize it but do not reduce your effort. If you afraid of the dukkha as much as the drops of water in the lake of each side 50-yojana wide, length and depth, you must work hard (a simile used by The Buddha in the Saṁyutta-nikāya.).[/size]

[Nalorakk]

世間繫縛與證悟
原題： Worldly Fetters and Realization
開示日期： 1960 年 11 月 19 日


婆蹉種遊行者曾問佛陀幾個問題。

第一，在家人若沒有捨斷在家人的繫縛，死時能否究竟苦邊？
佛陀回答不能。

第二，有沒有在家弟子死後生天？
佛陀說不只一百、二百、三百、四百、五百，而是多得多。

婆蹉種又問，是否有宿命論或否定業行效力的邪命外道，死後究竟苦邊？
佛陀回答沒有。

他再問是否有人生天；
佛陀回顧九十一劫，只見一人，而那人還承認業與行為的效力，並不固守該派的核心邪見。

「捨斷在家人的繫縛」不等於所有證悟者都必須先在法律或社會身分上出家。經文所指是對財產、家庭、欲樂與身分的黏著。若內心仍緊抓世間不放，便不能究竟苦邊；在家人若能修道、斷結，也可證得聖果。

緬甸的孫倫禪師早年也是在家人，實修後才出家；佛世的淨飯王與大臣山達帝，也常被傳統舉作在家或臨終前證得高果的例子。身分不能替代實修，也不應成為否定在家修行可能性的理由。

佛陀具有無上智慧，但南傳論疏並不把一切可知法說成每一剎那都同時顯現在他的現行心中。佛陀欲知某事時，以轉向即可無礙了知；睡眠時仍有生命相續的有分心。這項說明不是貶低佛智，而是區分知識能力與每一剎那實際取用的所緣。

修行人需要的三種明，是宿命明、天眼明與漏盡明。更直接就內觀而言，要看見身心的生與滅，繼續至厭離、離貪，最後由道智斷漏。知道很多他人的事情，不如先知道自己的五蘊正在生滅。

出世間道現起時，一方面斷除相應煩惱與導向苦趣的條件，一方面截斷對世間繫縛的黏著。預流道斷身見、疑、戒禁取；更高道依次削弱、斷除欲貪與瞋等結。這不是把當下身體毀掉，而是不再以錯誤方式執取五蘊。

身體之愛尤其強。人可以口頭說放下財產，身體一痛仍立即生「我的身體怎麼了」。因此，要在受與心現起時插入智慧。若受後接渴愛，世界的繫縛又收緊；若受後知道無常，繫縛便暫時鬆開，反覆修習後才能由道智根除。

不要總把未證悟歸咎於波羅蜜不足。依《藏釋》，一般弟子要進入正道，重要條件是從善知識聽聞真實法，並作如理作意。現在既能聞法，也能思惟，就應實際觀察，不要以看不見的過去為藉口。

修念處初期，要先知道身、受、心、法的現象：行走時知道行走，樂受時知道樂受，有貪心時知道有貪心。修行深化後，更要看見這些所緣的生起與滅去。不是把前面的如實辨認丟掉，而是在其上加入無常、離貪與止息的洞見。下層理解只停在「這是心」「這是受」，上層智慧則見「這個心已滅」「這個受不能保持」。禪師以此催促行者不要停在名稱。不過，能正確辨認現象本身也是念處的一部分，是進入生滅觀的重要基礎。

一再看見生滅，是如實智。觀察成熟，便生厭離，不再認為五蘊值得抓取；煩惱因此變薄。接著，行者不只知道苦的相，而是履行對苦應遍知、對集應斷、對道應修、對滅應證的責任，這是作用智的方向。當心不再追逐所緣，所緣彷彿「消失」。真正的要點不是視覺或感覺一片空白，而是五取蘊被正確看作苦，不再成為渴愛的食物。五蘊的究竟止息是涅槃；身見等煩惱不再生起，也使未來苦趣五蘊失去條件。

佛陀與過去諸佛走的也是這條道路：先如實見生滅，再厭離、離貪，證知止息。把它說成三種觀智，是為方便掌握方向，不是僵硬規定每位行者都必須以完全相同的感受和時間逐級通過。

《念處經》既教人知道身、受、心、法，也教人觀其生起法、滅去法及生滅法。初學若只能清楚辨認所緣，不必自責；定、念成熟後，生滅會更清楚。重要的是不把暫時平靜或所緣模糊誤認為苦已究竟止息。

世間繫縛不是靠厭惡世界斬斷，而是以智慧鬆開。家庭責任可以履行，慈悲可以保留；要捨的是「沒有這些我就不能存在」「這一切永遠屬於我」的執取。如此，在家或出家，才真正沿著證悟之路前進。


中文譯校說明

1. 婆蹉種的四組問答見《中部》MN 71〈Tevijjavacchagotta Sutta〉。校訂版作佛陀回顧九十一劫，即 "eka-navadutiyāni kappāni" 的傳統理解；舊稿所作「十萬劫」不符通行經文。

2. 經文說未捨 "gihisaṃyojana" 者不能究竟苦邊；這是「在家人的繫縛」，不等同於必須先更換外在身分。重點是貪著，而不是戶籍或服裝。

3. 邪命外道的問題涉及 "akiriyavāda" 等否定行為效力的見解。佛陀所見唯一生天者承認業行效力，因此不以固定邪見為核心。

4. 南傳傳統說佛陀的遍知智可在轉向時無礙取用，並非所有資訊在每個心剎那同時現前；英譯稿以「睡著時怎能知道」作論辯，應理解為論疏的心路區分，不是限制佛陀覺悟。

5. 三明是 "pubbenivāsānussati-ñāṇa"、"cutūpapāta-ñāṇa"、"āsavakkhaya-ñāṇa"。修解脫的決定性項目是漏盡，不是追求神通資訊。

6. 孫倫禪師、淨飯王與山達帝的敘事來自不同時代與經註傳統；其細節不能全部視為同一層級的早期經典史料。

7. "Peṭakopadesa" 強調聽聞正法與 "yoniso manasikāra" 等入流條件；本講用來提醒不要只怪波羅蜜，不是否定過去與現在多種助緣。

8. 念處不只在較高階段才觀無常。"Satipaṭṭhāna" 本身包括知道所緣及觀生、滅、生滅；把前者說成低、後者說成高，是教學方便，不是互相排斥。

9. 「所緣消失」不一定是涅槃；昏沉、無想、定境或注意中斷也可能使所緣不明。須以煩惱斷除、四諦功能與聖道標準判斷。



[27] Worldly Fetters and Realization
19th Nov.1960

[Vaccha brahmin asked the Buddha the following questions. (1) Is there anyone without giving up the worldly attachment can realize Nibbāna? (2) Is there anyone without giving up the worldly attachment can reach good rebirth? (3) Any Ajivaka ever been realized Nibbāna? (4) Any Ajivaka ever been reached good rebirth? (Ajivakas were people reject the law of kamma.) The Buddha's answers to these were: (1) Negative answer (2) Positive answer (3) Negative answer (4) Negative answer, but only one person. Sayadaw gave a clear explanation to these Q&A. He said someone is at the time of practicing already giving up worldly things. Therefore, people in family life by regular practice can realize Nibbāna (e-g Sun Lun Sayadaw was a very good example in modern time). For Ajivakas they had niyata miccha ditthi fixed in destiny because of this wrong view or akiriyavāda - doctrine of non-action. So the Buddha with his psychic power looking back 100,000 kappas – Buddhist aeon never seen any Ajivaka realized Nibbāna and reached good rebirths. But the Buddha only saw one Ajivaka reached sugati - good rebirth, and this man was he himself and at that time believed in kamma.

Vaccha said that people believed that the Buddha knew everything every moment even during sleep. The Buddha replied that it was misinterpreting him. (Later Buddhists also misinterpret him in many things.) He only knew by reflection. Sayadaw explained vipassanā process and said that the Buddha mentioned only 3 insight knowledges. These are: (1) Udayabbaya nyan - Knowledge of rise and fall (2) Nibbida nyan - Knowledge of disenchantment (3) Magga nyan - Path Knowledge. Path Knowledge is discarding the khandhas and tanhā. As example, Sotāpatti Magga Nyan - The Path Knowledge of Stream Enterer is discarding the 5-khandhas to painful rebirths (hell, ghost and animal) and the craving to identify view - sakkāya ditthi, doubt - viccikiccha and adherence to rites and ceremonies - sīlabbataparamasa.]

The Buddha automatically knew everything was not true. He knew only by thinking. Sleep was with the life continuum of the mind (bhavanga citta) and how could he knew it. He was a triple knowledge(Tevijjā) person. These are: Pubbenivasa abhiññā - Direct knowledge of past lives. If he was thinking people past lives and knew all of them, he also knew what would happen to them in the future. This was Dibbacakkhu abhiññā - Direct knowledge of divine eye. And also had the knowledge of destruction of the taints - āsavaskhaya nyan. With this knowledge he also could teach people for their destruction of the taints. (This was the most important knowledge of the all.) (Sayadaw gave some examples of the King Suddhodāna and Santati Minister for their attainments of Nibbāna living in the family life.) The fetter - Samyojana of affection to one's body is greater than the fetter of wealth and family members. The time of practice is the time of discarding the fetter temporary. So the one who practices will realize the Dhamma and no practice without realization. If you know how to insert the knowledge between the Dependent Arising processes at any time; then you are discarding the fetters. During the practice if any kilesa comes in, then it will take time, and without coming in become quicker. So don't blame on the perfection (pārami). In Pekopadesa Pali, for ordinary disciples - pakati savakas, if they complete with these 2 factors will realize the Dhamma: (1) Listening to the Sacca Dhamma and (2) Wise attention. If you end up at other people sayings can be miss the chances. This is terrible. A person without contemplation and the fetters are always happening. By contemplation and it doesn't. If you are still discerning only mind and feeling, then these are lower level of knowledge. Not seeing mind and feeling instead anicca means higher level of knowledge. Not discerning the 3-characteristics is still in the lower level. Seeing rise and fall will arrive to the higher level of knowledge, arriving to its intrinsic nature - sabhāva. If you are still seeing the khandhas (i.e form, feeling, mind..etc) still not complete, because the Buddha said that the 5-khandhas are anicca. In the satipatthāna Sutta Pali said that have to know the mind, feeling etc., but not ask to contemplate these things. (It was mentioned in the beginning.) The Buddha wanted us to contemplate are their anicca. (It was mentioned in the end.)

Contemplation of feeling means remind us the object and without it don't know what to do. The real contemplation is the arising & passing away of them. To know that after arising is not there. Seeing impermanence is Yathabuta nyan - the knowledge of the way as it really is. Both of the Pali passages are right. The reason why the Buddha taught about the lower level of knowledge was to let us know the object of contemplation. To show the objects of contemplation. Is it see them or to discern their impermanence? Only by discerning impermanence that the reality and the knowing become fit together (i.e Yathabuta nyan, here the Burmese words for the reality and the knowing fit together means you are discerning what really exist. But usually we see what really not exist.) Arriving to the higher level of knowledge, then wrong view falls off. If you discern impermanence continue to contemplate. After sometime will become disenchantment but still in the 5-factors of the Path. Before you see the impermanence and now become disenchantment. These 2 knowledges are quite different. If you ask why they are different? The answer is kilesa becoming thinner. Don't reduce your effort and contemplate with perseverance. The knowledge will rise up again as these are not worthy to have. This is the penetration to the knowledge of Function - Kicca Nyan. The object of contemplation, mind and feeling etc. disappear. It’s the right knowing of the truth of dukkha. The knandhas related to the ditthi kilesa - defilement of wrong view disappear. It becomes khandha nirodho Nibbānam - The ceasing of the khandha is Nibbāna. ditthi kilesa disappears by not arising. The khandha disappears from the existing. Khandha nirodho and the 4 apaya nirodho cease together. (Here, by destroying the defilement of wrong view that present khandha ceases and at the same time the future 4 painful rebirths are totally ceased.) The 3-insight knowledges of seeing impermanence, disenchantment and the ending of the khandha are teaching by every Buddha in the past and the future to come. (This talk can be had an interpretation problem for some to satipatthāna. To know both – the arising and passing away. In the beginning of the practice may be can’t discern impermanent. After with strong sati and samādhi can discern it.)

[Nalorakk]

思、行為與業行
原題： Volition, Action and Kammic Formation
開示日期： 1960 年 11 月 23 日


「行」在佛法中依語境有不同意思。它可以泛指一切被造作、被形成的有為法；可以指五蘊中的行蘊；可以指緣起「無明緣行」中能帶來果報的業行；也可以有驅使、促動之義。本講主要討論第三種，即由思推動、能支持未來果報與再生的業行。

佛陀以宿命智回顧漫長過去，仍不說輪迴有一個可找到的最初起點；但輪迴的條件可以知道：無明與渴愛使眾生造作，造作又支持識與未來五蘊。找不到時間上的第一生，不等於沒有因果；只要現在的因仍在，生死就會繼續。

五蘊都可能成為渴愛的對象，其中受與渴愛的關係最接近。樂受時想保有，苦受時想逃離，捨受時因無知而放任；於是渴愛、取、業有依次接上。若在受處插入觀智，便能改變這一方向。

佛陀說：「我說思就是業；思已，便以身、語、意造業。」思（cetanā）是心向所緣、推動行動的重要心所。但不是所有思都以同一方式累積輪迴果報。與無明、渴愛相應的思，使輪迴增長；與觀智相應、導向離貪的善思，使輪迴減損；阿羅漢的思則不再積集未來再生果，論書稱為唯作。

可把前兩種方向稱為輪轉之思與還滅之思。布施、持戒若只為人天福報、享受與更好的身分，仍可成為善業，卻在輪轉內成熟；同樣的善行若以離貪、出離為方向，並以觀智看見施者、受者、施物皆無常，則更接近還滅。

過去無明所緣的業行，已留下可能成熟的業力。它們有善、不善及夾雜的種類，但不是每一個過去業都必定得到完整果報；不同業相互競逐，有些因條件不足而成為無效業。修行的重點不是逐一猜測過去，而是停止現在再造新的業有。

緣起中，過去造作稱為行；在現在從取緣有的造業活動，稱為業有。老師說明緣起與內觀，就是要讓大家在現在截斷：可觀識、名色、六入、觸、受中的任何明顯法，也可在渴愛剛生時立即知道。只要智慧先到，取與業有就不能照舊發展。

無明像父親，渴愛像母親，兩者共同生出輪迴的五蘊。過去的無明、渴愛支持現在生命；現在若再養育它們，又會生出未來五蘊。不是某位神把眾生推來，而是自己未斷的條件持續運作。

傳統註釋說，大目犍連尊者過去久遠生曾受惡友唆使，企圖殺害父母，因此即使今生已證阿羅漢，仍在般涅槃前遭盜賊毆打，承受殘餘業果。這個故事用來強調重業不會因時間久遠便可輕忽；但阿羅漢不再以渴愛反應，所以舊果止於受，不造新的輪迴業有。

《滿月大經》談到五取蘊及其根源：欲貪就是取著五蘊的取；對色、受、想、行、識的欲與貪，使普通五蘊成為五取蘊。由此可見，問題不在五蘊中藏有一個人，而在心以「我」與「我的」抓取。

《常應省察經》教人經常思惟：「我是業的所有者、業的繼承者，以業為胎、以業為親族、以業為依處；我所造的善業或惡業，都將成為它的繼承者。」這是建立世間正見，勸人對行為負責，不是叫人宿命地認為一切都已固定。

只依業行，眾生可在三十一有的範圍內上下流轉：善業帶來較安樂果，不善業帶來苦果，但仍沒有越出有。要超越三十一有，必須加上觀智，使造業之心不再以無明、渴愛為種子。

佛陀也說不同動機的布施。有人為回報、名聲、來世享受而施；有人把布施看作心的莊嚴與資具，朝離貪方向修習。兩者都可能有善心，但方向與結果不同。本講把前者概括為輪轉布施，後者稱為還滅布施。

《法集論》可用三種方向分類法：導向積集與再生者、導向減損輪迴者、既不積集也不減損而只是唯作者。凡夫的善惡思可積集業；聖道相關法削減煩惱與輪迴；佛陀、阿羅漢日常功能性的心不再製造再生果。

思若還帶著無明、渴愛的「種子」，便成為會成熟的業。從過去緣起看叫作行，從現在造作看叫作業有；在阿羅漢處，雖有意向與動作，卻沒有再生種子，所以稱唯作。相同的外表行動，內在根源與輪迴作用可以不同。但也不能說每個善惡業都必以同樣方式成熟。業果要有相應條件，強業可阻礙弱業，道果也能使某些本來可能在苦趣成熟的業失去投生機會。說「業不會消失」是勸誡因果不虛，不是主張所有業都排隊逐件兌現。

遇到善知識、聽聞緣起與四諦，是停止業有的重要助緣。若沒有人指出受後生渴愛的關口，眾生便只會祈求好業保護；善知識教人以智慧觀受，使業果來時不再造新的輪迴因。

佛陀與阿羅漢在生命尚存時仍有色、受、想、行、識，卻已不以渴愛與邪見執取，所以嚴格說是五蘊而不再是凡夫意義的五取蘊。身體仍會痛、會老、會死，但心不再說「這是我的自體」，也不為另一組五蘊造業有。

若說「業是我的」，在世俗倫理上可用來承擔行為責任；若進一步把業或業果認作永恆自我，就成了我見。佛陀也說一切法無我，範圍包括有為法與涅槃；這不表示涅槃也無常，而是沒有任何法可被執取為常住、主宰的自我。

經教有時先以業與果建立正見，使人離開否定善惡的邪見；這是穩健而必要的基礎。內觀再進一步觀察，連善業所生的五蘊也無常，不能作究竟依靠。不能因學無我就否定業果，也不能因相信業果便把業塑造成靈魂。

布施時若看見輪迴之苦，願此善行不只是換取更舒適的牢房，而成為離貪、智慧的資糧，方向便不同。人從入胎起，受老、病、死等十一種火燒灼；若仍只發願得到更好的有，便是從一間牢房換到另一間。所謂還滅布施，可以在施前、施時、施後思惟：施者的心無常，受者與施物也無常；願此善行支持斷除慳貪、如實知苦，而不是增長「我將得到什麼」的交易心。這種布施以觀智導向出離，比只求輪迴福樂更接近解脫。

《正見經》由知不善與不善根、善與善根，進一步說到食、四諦及緣起各支。世間的業自性正見能使人對因果負責；佛教內觀的正見則更進一步看見善惡業與果也都是無常、非我，並以四諦超越業有。

禪師有時把只有業果正見而未修無常者說成「教法之外」，是為催促佛教徒不要停在一般善惡觀。更精確地說，承認業果本來就是重要正見；差別在於它尚未獨自完成出世間解脫。

因此，不要只問哪個業會帶我去哪裡，也要問：此刻的思是在積集，還是在減損？受後若生渴愛、取與業有，就是再造；受後若生正念與觀智，就是還滅方向。徹底斷除無明與渴愛，才不再被任何業推向新的有。


中文譯校說明

1. "saṅkhāra" 依語境可指有為法、行蘊、緣起中的業行或促動作用；本講主要取第三義。翻譯時不能見到同一字便一律譯成同一中文。

2. "cetanāhaṃ bhikkhave kammaṃ vadāmi" 出自《增支部》AN 6.63〈Nibbedhika Sutta〉，意為佛陀以思為業的核心；思後由身、語、意行動。

3. 凡夫與有學的善不善思可能有業果，阿羅漢的功能性思依阿毗達磨稱 "kiriya"。這是說不再積集再生果，不是說阿羅漢沒有意向、行動或倫理品質。

4. "bhava" 譯為「有」，"kammabhava" 譯為「業有」；它指能導向再生的造業活動，不應簡化成一般「業」。

5. 並非所有過去業都必定逐一結果。依南傳業論，業須待條件，可能被其他業阻礙，也可能成為 "ahosi-kamma"；證道後更不再有某些投生處供相應業成熟。

6. 大目犍連尊者過去企圖弒親的因緣，主要來自註釋故事，不是早期經典對其遇害所作的直接說明；應以傳統業果譬例看待。

7. 《滿月大經》是《中部》MN 109〈Mahāpuṇṇama Sutta〉；經中說對五取蘊的欲與貪就是其中的取，並非五蘊內藏一個取者。

8. 《常應省察經》是《增支部》AN 5.57〈Abhiṇhapaccavekkhitabbaṭhāna Sutta〉。其中「我是業的所有者」是業果責任的省察，不是 "cāgānussati"，也不是主張宿命論。

9. 布施動機的層次可參見《增支部》AN 7.52〈Dānamahapphala Sutta〉。求福的布施仍可為善；「輪轉」與「還滅」是在說志向不同，不宜把前者貶成毫無功德。

10. "ācayagāmi"、"apacayagāmi"、"nevācayagāmi-nāpacayagāmi" 是積集、減損、既不積集也不減損的論書分類；各版本拼寫略有差異，本譯保留其功能性意義。

11. 「阿羅漢只有五蘊、沒有五取蘊」是說已無欲貪執取；阿羅漢在世時仍有受與身體業果，不表示生理蘊已不存在。

12. "sabbe dhammā anattā" 包括涅槃在「不可執取為我」的意義上無我；它不把無為涅槃改說成無常有為法。

13. 《正見經》是《中部》MN 9〈Sammādiṭṭhi Sutta〉。業自性正見是必要的世間正見，觀四諦與緣起則導向出世間；把前者稱「教法之外」是本講的警策修辭，不是標準分類。



[28] Volition, Action and Kammic Formation
23rd Nov.1960

[Here, Sayadaw gave a talk on cetanā(volition), action(kamma) and sankhāra (kammic formation). It was an interesting talk and explained their meanings and their connection in the Pali Suttas and Abhidhamma. These words are important for Buddhists to know them. sankhāra has 4 meanings: (1) formation; (2) mental formation, i.e the 4th aggregate; (3) kammic formation; (4) prompting. The sankhāra here in this talk was No. (3) kammic formation or in the 12-links of Dependent Arising avijjā paccaya sankhāra - ignorance condition kammic formation.

The Buddha with his pubbenivāsa abhiñña - direct knowledge of past lives was looking backwards to find the beginning of a living being (even may be his own). But he would never reach the end of his past lives because samsāra - round of existence was too long for every living being, but he could find the causes of their origin. It was avijjā(ignorance) and tanhā(craving). Sayadaw said all the khandhas are conditioning craving and not only feeling(vedanā), but feeling is the nearest cause for craving.]

[Cetanā - volition or stimulation is kamma - action. Two kinds of cetanā; create kamma and not create kamma. Pure cetanā is not create kamma just only cetanā. By vattas (round of existence); vatta cetanā - create existence, and vivatta cetanā - not create existence. All arahants their actions are pure cetanā and not kamma. If giving the result, it's kamma. In the Dependent Arising of 12-links, sankhāra is past kamma and kamma-bhāva is present kamma.

In our many past lives we had created many sankhāra kamma; i.e good, bad or mixed kamma which are always waiting for the chance to give the result. Kamma-bhāva is 2 ways. If we have a teacher who can teach Dependent Co-arising and vipassanā practice, then we will not create kamma-bhāva. If not, we create kamma all the times. We can observe our minds at viññānam or vedanā or tanhā or upādāna (see the 12-links of D.A). In this way stop creating kamma. In past lives because of avijjā and tanhā (ignorance is like father and craving is mother), we had created many kammas which were sankhāra. It will follow up in samsāra until our last lives as arahants. We can see these results in the Suttas and in daily life of all human beings. As an example of Ven. Mahā-Moggallāna's life; he was severely beaten by bandits. Because of one of his heavy kammas on his past life by killing his own mother. (Sayadaw continued to explain that people can take kamma with wrong view by telling the Mahā Punnama Sutta.) 

In the Abhiha Sutta (The Daily 5-Recollections, from Anguttara), the Buddha taught to rely on kamma as a conventional truth or samatha practice(cāganusati). The path of kamma is within the round of 31-realms and the path of knowledge (nyan) transcends it. Kammic way is in samsāra and nyanic way is transcend samsāra or towards Nibbāna. For vivatta dāna (generosity to transcend dukkha), the Buddha mentioned dāna with vipassanā (in the Anguttara).

In the Abhidhamma of Dhamma-sanganī, we can see 3 types of dhamma. (1) Acayagāmino dhamma (2) Apacaya-gāmino dhamma (3) Nevācaya-gāmino nā pacaya-gāmino dhamma. The first is dhamma leading to birth and death, i.e all wholesome and unwholesome dhammas. The second is not leading to birth and death; i.e The Noble Eight Fold Path. The third is neither (1) nor (2); i.e the Buddha and arahants. The 3 dhamma can be found in the khandhas.]

The seed of volition(cetanā) is called action(kamma). Without the seed is just volition. The past action is sankhāra and the present is kamma-bhāva. Functional kamma is kariya kamma, just only function which were done by the Buddha and arahants. The kamma not give the result is regarding as pure cetanā. Some kamma-bhāva give the results and some are not. Can contemplate up to clinging(upādāna) not create kamma and no result (In the Satipatthāna Sutta of contemplation of the mind, the Buddha asked to contemplate when greed arose. But from craving to become clinging may be a little difficult.) sankhāra kamma is always giving the result. Without the ignorance ceases then the sankhāra not ceases, the sankhāra not ceases always connect the khandha process. By meeting spiritual friend (kalyānamitta) can stop the kamma-bhāva. Buddha and arahants are only khandhas. Others are clinging khandha (upādānakkhandha). A person without any clinging is just only khandha and with clinging is upādānakkhandha. There are many types of khandha; past and present khandhas etc. Take the kamma as mine is atta-ditthi(self-view) or kammavadi atta-ditthi. Permanence(nicca) is self(atta) and both are the same. The Buddha taught that: Sabbe dhamma anatta - All dhammas (including Nibbāna) are not self. Therefore, how can kamma becomes atta-self. Including Nibbāna is not self (Some Buddhists described or took Nibbāna as like atta in some books and teachings, i-e go against the Buddha’s teachings.) Taught about kamma in the suttanta method is for people who want Nibbāna slowly. But, now who want Nibbāna have to cut off kamma by doing vipassanā. Any realm of existences is the power of kammic energy. Cutting off kamma is the power of knowledge. Every dāna done by seeing dukkha sacca is not continue the round of existence(samsāra).

(Sayadaw taught his disciples how to perform a vivatta dāna which support to transcend dukkha. Most people done it with the desire (loba-tanhā) for the support of round of becoming. There were a few talks by him for this purpose before, and after a great offering, such as kathina ceremonies, for meditation hall, Sangha dwellings etc. First talked about dukkha sacca from the mother's womb to old age, sickness and death, about burning with the eleven fires of human life etc.)
First to contemplate and see the impermanence of the khandha. And then make a resolution by wanting to free from the vatta dukkha - round of dukkha existence. This dāna is done by the knowledge of truth - sacca nyan. The most superior dāna is enriching by vipassanā(Anguttara). The dāna for changing prison is not good and also not encourage. Whatever prison you are in changing prison is only prison. In the same way whatever existence you are in changing dukkha is only dukkha. (at last Sayadaw used the Sammā-datthi Sutta from the Majjhima Nikāya to explain the two types of worldling.) (1) Worldlings outside the Sasāna. Believe in kamma, so kammasakata sammā-ditthi. By itself alone not realize Nibbāna. (2) Worldlings inside the Sasāna. Believe in kamma also and get the knowledge of impermanence, so can realize Nibbāna.

[Nalorakk]

看見自己的死亡就是內觀
原題： Seeing One's Own Death Is Vipassanā
開示日期： 1960 年 11 月 25 日


觀心時，要知道被觀察的心與後來知道它的心不是同一剎那。貪心生起時，若正念隨後知道「有貪心」，原先的貪心已經滅去；能知的心又成為新的有為法，也隨即滅去。兩個心不能在同一心剎那並存。

因此，觀心就是看見自己的死亡。不是只在墳場或臨終才有死亡；一個心生起、滅去，就是一次剎那死。下一個心生起時，上一個已不在。能直接看見這件事，才是內觀，不只是口頭念「人生無常」。

禪師有時說，被觀的心已死，而觀察的心是活的；但觀察心也不能永久活著，它完成知道的作用後同樣滅去。若又有後一正念心，便再知道前一心的滅。這裡沒有一個站在背後、始終不變的觀察者，只有依條件生滅的所觀與能知。

觀智現前時，道的功能也現前；無明現前時，則由無明緣行，推動輪迴。能看見一個心的死亡，佛陀教法便在自己的經驗中出現；看不見時，即使口頭信佛，緣起仍可能依無明繼續運作。

苦趣眾生的痛苦，遠超人間普通困難。傳統描述地獄眾生隨業一再死而復生，直到相應業力耗盡；餓鬼則可能在漫長期間找不到水與食物，以業力維持其苦報。這些敘述是要喚起不放逸：若現在仍隨貪瞋癡造業，死亡不必然帶來休息。

心是造業的重要先導。業尚未在今生生命終點成熟以前，與來世相應的徵相或果報條件，依傳統說明也可能先顯現。難提迦優婆塞建造精舍、行大布施，據《法句經》註釋，在他仍活著時，忉利天的宮殿已為他出現；大目犍連尊者到天界時看見並回報。

《法句經》說，久別的人平安歸家，親友歡喜迎接；同樣，行善者從此世到彼世，自己的善業像親友迎接歸人。這個譬喻不是說有固定靈魂搬進預先蓋好的房屋，而是用可理解的圖像說明善業與果報的因緣連續。

阿姜曼傳承也有一則近代故事：一位年老女修行者尚未死亡，與下一生相關的身體徵相似已形成；老師以禪定知見察覺後加以教導。這類敘事屬近代傳承的禪修記錄，重點仍是警告業與執取不要等到臨終才處理。

人間苦與地獄、餓鬼苦相比，被傳統形容為極少一部分；但即使只看人間，老、病、死、愛別離、怨憎會已足以證明五取蘊不可依靠。不要因目前生活尚可，就以為未來趣向安全。

預流者已斷三結，不再投生四苦趣，剩餘輪迴最多七次。禪師譬喻，未入流的生死像大湖水，入流後只剩從指尖滴下的七滴。既然差別如此巨大，現在就應努力看見心的死亡，不再把修行推遲。

世間內觀道如實看見無常，出世間道則以涅槃為所緣、斷除相應煩惱。須深遊行者的故事顯示，有些阿羅漢先以慧觀諸法緣生緣滅，不一定先具備各種神通或禪定成就；觀智看見生滅，聖道則徹證其止息。

心中像有煩惱蛆蟲，不斷啃食、污染。每一次貪、瞋、邪見現起，若立即觀它的死亡，智慧之光便使煩惱無處藏身。不是憎恨這些心，而是知道它們也只是會滅的法，不讓它們推動身口意造業。

第一個心生起，第二個心知道它已不在；第二個也滅，後一心再知道。反覆修習時，行者愈來愈清楚：所謂「我」只是快速相續的因緣法。觀自己的死亡，不會使人消極，反而使每一刻不再被自我故事浪費。

若看不見剎那死亡，渴愛便想要更好的今生、人身或天身。無明支持渴愛，渴愛支持取，取支持業有，整部製苦機器繼續轉動。眾生不是因眼睛失明才盲，而是看不見眼前五蘊正在死，仍把它們認作常與樂。

真正看見死亡後，死亡反而不那麼可怕。行者知道五蘊像陌生者、外來者，不屬於我，也不聽我支配。巴利修觀語有「作他者觀」，即把一切行法看作他、異己、不可控制；不是把身體仇視成敵人。

因為五蘊每刻都成為陌生的舊法，又由新法取代，智慧不再想和它永遠結伴。渴愛逐漸變薄；知道「不是我的」，身見與疑也被動搖。成熟時，道智使相應煩惱不再生起，未來苦趣之門關閉。

禪師說，最後不再看見死亡，就是涅槃。意思不是失去覺察或變得麻木，而是可生可滅的五蘊及其輪迴條件究竟止息，已沒有新的有為法供觀察。內觀先看見死亡，聖道則證得死亡止息。

因此，不要等肉身臨終才看死亡。現在一個心、一個受、一個觸正在滅，就是完整的修行所緣。清楚看見它、不要抓取它，然後對下一個現象也同樣如實知道。這就是以自己的五蘊走向不死。


中文譯校說明

1. "vipassanā" 是內觀、觀智；本講以「見自己的死亡」指直接看見心與其他蘊的剎那生滅，不是想像肉身死亡，也不是鼓勵自我傷害。

2. 被觀心與後起觀察心不能是同一心剎那；觀察心本身也有為、會滅。因此不能從 "observing mind" 推論出一個永恆的見證者或靈魂。

3. 地獄眾生反覆死生、餓鬼長久無水食等細節，主要依南傳經註與傳統宇宙論敘述；本譯保留開示內容，但不把它們表述成現代經驗科學已驗證的事實。

4. 難提迦的天宮故事與 Dhp 219–220 的註釋傳統相關；偈文本身以親友迎接歸人譬喻善業迎接行善者，並未建立一個從此世遷往彼世的常住自我。

5. 阿姜曼與年老女行者的敘事屬近代禪修傳承記錄，不是巴利經藏事件；其證據層級應與經文及註釋故事區分。

6. 預流者最多七次有生的譬喻，是對剩餘輪迴有限的鼓勵，不表示必須恰好再生七次。

7. 須深故事見《相應部》SN 12.70〈Susīma Sutta〉。它顯示慧解脫者不必先具足所有神通，但不否定正定及禪那在佛道中的價值。

8. 原英譯稿近似 "prato" 或 "parajana" 的詞，依修觀語義校作 "parato"，意為「作他者看、視為異己」，也就是不把行法認作我或我所。

9. 「不再看見死亡就是涅槃」指有為生滅與再生條件的究竟止息；昏沉、失神、無念或觀察中斷都不是涅槃。

10. 「從五蘊走向不死」是修行方便語，不表示有一個自我離開五蘊後遷到某個地理空間。



[29] Seeing One's Own Death Is Vipassanā
25th Nov.1960

[Sayadaw gave a meditation instruction here. The language he used was unusual. He said when the observing mind and mental states arose, we could see their disappearing or anicca. A mind born and it dies, and then another mind arises again and dies again. Two minds and two mental states can't arise together at the same time. So when a mind arises we observe and it's not there anymore. When the observing mind comes in and it dies already. At that moment we are alive with the observing mind(magga). When another mind arises, the observing mind also disappears. So there is no observer only the observed. Vipassanā is seeing the death with the living mind. If you could see the death with the living mind, then the Buddha had arisen. Without it no Buddha arose then it becomes the path of ignorance condition kammic formation. So what really make the mind & body process on and on. Sayadaw sometimes in some of his talks mentioned about the hell beings suffer in hell. They die instantly and born again instantly on and on until their kammas are finishing for the hell. Some petas who never had a drop of water to drink for their thirsty. They lived for a very long period of times between each Buddha. They continued to survive by food of kamma(kammāhāra).

Mind is the creator because it creates kamma. Even before the being dies the results are starting to materialize. There was a sutta about Nandiya upāsaka. Because of his good kammas celestial mansions were starting to appear in the Tavatimsa Heaven even before he died. One time Ven. Maha-Moggallana visited there and found out some beautiful mansions with celestial nymphs were waiting for someone to arrive there. They requested Ven. Mahā-Moggallāna to send the message for Nandiya upāsaka. There was a remarkable parallel in a modern day story. This time do not with the outside objects but with the materialisation of a human embryo by the kammic energy. This was in Ajahn Mun's Biography about an elderly nun (see Ajahn Mun Biography, The legacy, pgs416-418)]

Human dukkha are can't compare to the dukkha of the hells and hungry ghosts. By reaching the sotāpatti magga (the knowledge of stream entry), dukkha only left for 7 drops of water compare with the whole drops of water in a huge lake (a cubic lake which is 50x50x50 yojanas each side with full of water, 1 yojana = 8 or 13 miles, from Sacca Samyutta). Therefore, you all have to put full force energy for practice. Only by practice to get the vipassanā magga (insight knowledge) that you'll get the supra-mundane knowledge (lokuttara magga). Vipassanā knowledge is the cause and supra-mundane knowledge is the result. (It mentioned in the Susima Sutta) Vipassanā knowledge is seeing the impermanence and supra-mundane knowledge is seeing the ending of the impermanence or impermanent process. Therefore, only you can see the impermanence, then you can see the end of it. By killing the kilesa worms with insight knowledge and you get the light of supra-mundane knowledge. Seeing one's own khandha is vipassanā knowledge. When the first mind is arising and you are alive with the first mind. If the second mind arises, the first mind dies away and you are alive with the second mind again. You have to know in this way. Therefore, contemplation of one's own death is vipassanā. Discerning one's own death is vipassanā. We don't see the numerous momentary arising deaths that craving (tanhā) arises, and wants to become human beings or heavenly beings. By not seeing one's own death; and ignorance, craving, clinging and action continue. In this way dukkha machine is going on and on. People are alive without knowing is like a blind man walking along the way. Seeing the death is going on the right path and without it on the wrong path. How to see one's own death is the best way of seeing? Don't see it in the way of fright. Seeing it as a stranger, then it's equal to the word of prato(stranger). You cannot stop it happens, so looking at it as a stranger. In this way is no fear and fright. This is also seeing it as not-self(anatta). In this way of seeing and vipassanā knowledge is becoming mature and developing. And then become don't want to associate or living with the stranger. It makes samudaya tanhā in the heart becomes thinner. By knowing it as not mine, wrong view and doubt fall away. Strangers are not coming anymore, and free from the dead ones. And then not seeing one's own death anymore is Nibbāna. This is Nibbāna element. (Sayadaw continued the Susima story). Practice with the insight knowledge beforehand and then will follow by the Path Knowledge (vipassanā nyan-> magga nyan) (In most of the suttas the Buddha taught about 3 knowledges, but here in Susima Sutta mentioned these 2 knowledges.)[/size]