在正確之處尋找涅槃
原題： Looking for Nibbāna at the Right Place
開示日期： 日期未詳
英譯者按：禪師曾以自己創作的譬喻講過幾次涅槃，這一講卻沒有使用那些譬喻，所以讀來像一道謎。與其思索、推測涅槃是什麼，不如先了解什麼是苦；了解苦，才會珍視涅槃，並生起超越苦的意願。唯有透過了解苦，才能了解涅槃。
在現前五蘊中，可以觀察到三種聖諦。色蘊（rūpakkhandha）如同燃料，是不穩定的苦諦；煩惱（kilesa）如同火，是不穩定的集諦；修行時生起的道支則屬道諦，在證悟前後也不是可執取為恆常自我的東西。這些都與有為身心相應，不能把它們當作最後依靠。[1]
今天我要直接談涅槃。佛陀叫我們在這一尋長的身體中尋找；向內觀察時，首先所見的卻都是不穩定的有為法。
色屬色蘊；貪（lobha）以及正見、正精進等道支的心所成分，依五蘊分類則攝於行蘊（saṅkhārakkhandha）。它們都未離開蘊的範圍。[2]
因此，在現前可觀察的有為五蘊中，只找到苦、集、道三諦，沒有把涅槃找成其中一蘊。為什麼？因為涅槃不與五蘊混合，不是五蘊的一個成分；若它屬於蘊，便會像蘊一樣不穩定。[1]
但佛陀又教導，應在這副身心中了解四聖諦。這不是說滅諦藏在肉身的某個位置，而是說：以五蘊苦為觀察處，遍知苦、斷集、修道，便能親證不與無常蘊混合的滅諦。[3]
即使五蘊壞滅，涅槃也不隨之壞滅。因此說涅槃是堅固、安穩的（dhuva Nibbāna），也是安樂的（sukha Nibbāna）。[4]
不是每個人都能直接看見它。向善知識學習，再實際修到不再渴求五蘊、證知諸行止息的人，才會把它變成自己的親證。以智慧穿透苦諦，便能證悟涅槃。
涅槃不與苦諦混合，所以禪師以對比語稱它為「樂諦」（sukha-sacca）。這不是在四聖諦之外新增第五諦；四諦中的正式名稱仍是苦滅聖諦（dukkha-nirodha-ariya-sacca）。[4]
只有抵達彼處，才是真正安全。修行中，對五蘊苦諦的渴求逐漸止息；當出世間道生起時，有為諸蘊不再作為觀智的所緣，涅槃成為道心的所緣。禪師把這稱作：「五蘊消失，涅槃顯現。」[5]
有一法不與五蘊相連，不隨五蘊敗壞；當五蘊不再遮蔽修行者的視野，它便被親證。修行者於不敗壞的無為法中獲得安穩。
不能看見涅槃，是因為不知道如何清除遮蔽它的東西。涅槃不是五蘊內部的一個成分，就此意義說，它相對於五蘊是「外」；但也不能到五蘊之外的世界四處搜索它。這個無為法十分殊勝，既非身心內的一個物件，也不是空間外的一個地方。[6]
佛陀教導盧醯多娑天子，要在一尋長的身體中了解世間、世間的生起、世間的止息與通往止息之道。禪師因而說：應在這一尋長的蘊身中，從觀察內在有為法而證知不屬於五蘊的滅諦；這不是把涅槃說成藏在身體裡的一件外來物。[3]
為什麼我們尚未證悟涅槃？因為仍愛著無常法：自己的五蘊、家人、財富等等。當心不再渴求這些無常之物，才可能證悟。我叫你們觀察，正是要你們了解現象無常。
第一步是辨識無常；第二步是對無常諸行厭離；第三步是見到諸行止息。若渴求無常現象，就會繼續取得無常之物；不再渴求，才有可能證得不變易的無為。
看見不穩定，就已走在通往涅槃的路上；繼續跟隨這種不穩定，直到洞見它的止息，便能親證安穩、不變的涅槃。
中文譯校說明
1. 嚴格說，五取蘊本身是苦諦；愛等煩惱是集諦；八支聖道是道諦；涅槃是滅諦。禪師說「蘊中有三諦」，是在實修場域中說苦、集及修道心都可於身心過程中辨識，不表示每一剎那的五蘊都同時具足三諦。
2. 貪與正見、正思惟、正精進等心所依五蘊分析可攝於行蘊，但完整的道心也有識蘊、受蘊、想蘊等相應成分；因此，英譯「貪與道支都是行蘊」是就心所成分所作的簡略說法。
3. 《增支部》AN 4.45〈盧醯多娑經〉原文說在一尋、有想有意的身體中施設世間、世間集、世間滅與通往世間滅之道，沒有逐字說「涅槃藏在身體內」。此教法要求從當下身心了解四諦，不建立涅槃的空間位置。
4. "dhuva、sukha" 是經論用來對比有為法不穩定、苦的涅槃德相。「樂諦」（sukha-sacca）是本講的對比語，不是四聖諦的標準分類；涅槃在四諦中是滅諦。
5. 「五蘊消失，涅槃顯現」不表示證道者的今生色身立即消滅。道心生起時以涅槃為所緣；阿羅漢仍有由過去業所生的果報五蘊，直到般涅槃。所終結的是煩惱及未來取蘊的再生。
6. 英譯一方面說涅槃是 "external nature"，另一方面又說不能在五蘊之外找到，表面互相矛盾。正文依上座部教義整理為：涅槃不內屬於五蘊，卻須以觀察五蘊、完成四諦作用而親證；「內外」都只是方便語，不能把涅槃實體化或空間化。
[10] Looking For Nibbāna At The Right Place
(no date)
(Sayadaw gave a few talks on Nibbāna explaining with his own similes but this one without it. It's like a puzzle. But instead of thinking and speculation on Nibbāna better than to understand what Dukkha is like first. And then will appreciate Nibbāna and desire to transcend Dukkha. Only by understanding Dukkha can be understand Nibbāna.)
In the khandha there are 3 Noble Truths. Form(rupakkhandha) is fuel and Dukkha Sacca, unstable Dhamma. Kilesa is fire and Samudaya Sacca, unstable dhamma. Magga Sacca also unstable dhamma. Therefore can't rely on them. Today I will talk exactly about Nibbāna. The Buddha asked to look for Nibbāna in this 2-armed-lengths body. But only found the unstable dhamma. Form is rupakkhandha. Greed (loba) and path factors (magganga) are saṅkhārākkhandha. All of them are not free from the khandhas. At the present khandha, only the 3 Noble Truths can be found and without Nibbāna. Couldn't find Nibbāna. Why? Because Nibbāna is not connected with the khandha. If including in the khandha, it will be unstable. But the Buddha told us that the 4-Noble Truths are in the khandhas. Therefore Nibbāna is not mix-up with the impermanent khandhas. In this case must outside the khandhas. Even the khandhas perish, it does not. Therefore duva nibban (stable) and sukha nibban. Not everyone can see it. Someone who learns and studies from a teacher will see it. This is the work of a person who works out until not wanting and cessation of the khandhas. After that become one's own property. Understanding Dukkha Sacca with penetration will realize Nibbāna. It's not mixing-up Dukkha Sacca that must be Sukha Sacca.
Only by getting there will be in safety. During the practice by not wanting Dukkha Sacca of the khandhas and then instantly the khandhas disappear and Nibbāna appear. Something is existing not connection with the khandhas. It appears without the khandhas. The practicer stays with the unperishable thing. Not seeing Nibbāna is don't know how to clear up things which cover on it. As an external nature not internal one, Nibbāna is a strange phenomenon. Can't find it outside the khandhas. The Buddha asked Rohitassa Devata to look inside the khandhas. It exists as 2-armed-lengths khandhas as an external matter or thing and not an internal one. Why we can't realize Nibbāna? Because of affection to impermanence nature, such as one's own khandha, family members, wealth etc. If you don't want these impermanent things will realize it. Ask you to contemplate is to understand the impermanent phenomena. No.1 to discern impermanence, No.2 its disenchantment and No.3 its ending. If you are desiring impermanent phenomena, you will get these things. By not desiring, then you will get the permanent one. If you find the unstableness, you are on the way to Nibbāna. Continue to follow the unstableness to its ending will find out the constant Nibbāna.
莫哥禪師佛法開示 - 第一部
以智慧觀察名色 - Observe the Mind-Body with Paññā
以智慧觀察名色
原題： Observe the Mind-Body with Paññā
開示日期： 1959 年 2 月 28 日
這個身體之中，只有名與色（nāma-rūpa）的過程。想要做某件事，是名法中的心與意志；身體依心的命令而移動、動作，則是色法。你須在兩者之間安置一位「智者」，讓他觀察名與色。這位智者就是慧心所（paññā-cetasika），也就是具有智慧的觀照心。[1]
這樣看來，似乎有三項：名、色，以及觀察兩者的智慧。以後起的慧觀察前面生起的名色，這就是觀禪（vipassanā）。但不要把這位「智者」想成名色之外的常住自我；慧本身也是依條件生起的名法。[1]
緬甸俗語說，若讓「長舌」一直說下去，話便會愈拖愈長。簡單說，事情只有這麼多：若能在名色過程中安置智慧，便成為觀禪。
四處向外尋找，不能由此得到觀禪；最多只會找到別人記錄下來的觀禪文字。我們常把時間耗在那些記錄上。真正能把你送向涅槃的，是當下這副名色。
無論把什麼裝上船，船都能載它到對岸。名色是船，智（ñāṇa）是船夫，彼岸是涅槃。乘上這條船、由智慧掌舵，便能朝彼岸前進。[2]
這條路雖然容易理解，而且離我們極近，我們卻看不見。睫毛離眼睛最近，你看得見自己的睫毛嗎？通常看不見，因為眼睛總望向遠處。這一次要看近處：還有什麼比自己的名色更靠近？
不動時，觀察不動；移動時，觀察移動。心平靜，便觀平靜的心；心活動，便觀活動的心。色身靜止，觀靜止的色；色身移動，觀移動的色。
名色會親自告訴你真相。色法會說：「我不是先前的色，也不是後來的色。」心也會說：「我不是先前的心，也不是後來的心。」當名色反覆這樣向你顯示，便會看見：這個身體中，沒有任何東西真正由你所有。
我們以前把它當成自己所有，是一項大錯誤。若能如實看見，便成為具正見的觀禪。名色總會向正在觀察的禪修者說真話。
你可以暫時不相信別人所說，卻應檢驗並相信名色親自顯示的事實：它們時時變化。看清以後，你會不斷以智慧確認：「確實如此，確實如此。」即使你起初不願只因佛陀與阿羅漢這樣說就接受，也不要緊；當名色在直接經驗中展示無常時，你便必須承認，也不再疑惑這究竟是對是錯。[3]
所以，即使沒有別人先告訴你「這不是你的，這是無我」，名色也會自己顯示：它不會依你的願望停住，也不按你的命令運作。清楚認識自身名色，是如實智（yathābhūta-ñāṇa）。達到這一步，執常為常、執我為我的狂亂與無明盲目便開始消退。學會正確觀看名色，便能沿著這條道路抵達涅槃。
我們大多數時候都在無益地耗費生命，因為沒有人指出正確的觀看方法。禪師用鮮明的對比說：「看其他東西是止禪；唯有觀察名色才是觀禪。」此處的重點是：不要只停在令心安住的所緣或概念上，而應進一步直接觀察有為身心的無常、苦、無我。[4]
我們沒有觀察真實生起的名色，反而追逐並不存在於究竟分析中的「人、我、恆常之物」等概念，所以一直受苦。缺少老師指路，觀禪便顯得困難。名色說出真相，觀智則如實相信、驗證它。
禪師接著誦出一首歸於舍利弗尊者的偈頌，說明親自觀察而作決斷，便能走向涅槃：
．"parijānātha punappunaṃ"，是一再觀察、遍知；
．"kāye sabhāvaṃ disvāna"，是以觀智看見這個身體無常的本性；
．"dukkhassantaṃ karissathā"，是進而看見苦的終結。[5]
依這首舍利弗偈，觀察名色過程能導向涅槃；但必須以佛陀教導的智慧方式觀看。禪師說：「有這種智慧，佛陀便仍然存在；這種智慧消失，佛陀也就不在了。」意思是佛陀的覺悟教法仍由如實知見而活著，不是把一個人的觀智等同歷史佛陀本人。[6]
禪師又說，這項智慧消失之日，就是佛陀「入涅槃」之日。應把它理解為正法在心中隱沒的警策語，而不是改寫佛陀歷史上的般涅槃。[6]
名色總在向我們說：「我是無常、苦、無我。」它從不欺騙，因為被觀察的是勝義法（paramattha-dhamma）的實際生滅。它把同一真相說得太頻繁，以致你「耳朵都苦了」——這是緬甸俗語，意指聽膩而不想再聽——於是對它感到厭倦。修行者卻正應循著五蘊，一直觀察到盡頭。
要觀看、觀察到底。觀智成熟到不再渴求諸行、對諸行厭離時，生滅與苦的有為過程不再成為道心的所緣，涅槃於道心顯現。禪師以對比語說：「壞的消失，好的顯現；無常、苦、不淨（anicca、dukkha、asubha）消失，涅槃顯現。」[7]
你之所以看不見無常、苦、無我三相，也看不見涅槃，是因一直用世間人交給你的眼睛觀看名色。若改用佛陀給予的法眼，也就是以正見與觀智觀看，就一定能看清這條道路。
中文譯校說明
1. 本講把意欲歸為名、依意欲而起的身體動作歸為色，是為禪修所作的簡明分析；實際上身體動作涉及心、心生色及其他色法條件。「在兩者之間安置智者」只是譬喻。慧心所屬名法，沒有第三個獨立觀察者站在名色之外。
2. 船、船夫與彼岸是禪師的教學譬喻。名色本身不會自動把人送到涅槃；必須以戒定為基礎、用智慧如實遍知五取蘊，八支聖道成熟才證悟滅諦。
3. 「可以不信佛陀與阿羅漢、但要信名色」是鼓勵親自驗證的修辭。佛法的次第仍包括聞所成慧、思所成慧與修所成慧；直接觀察並不排斥先依善知識與經教建立正見。
4. 「看其他事物都是止，只有看名色是觀」若當作普遍定義並不精確。止禪也可取呼吸、身體等為所緣；觀禪則能觀察一切適合的有為蘊、處、界之三相。此處是在對比向外追逐概念與向內如實觀察身心，不是按所緣位置機械區分止觀。
5. 偈頌見《彌蘭王問經》Kammakāraṅgapañha，書中把它歸於法將舍利弗。原英譯的章節編號為 6.2.9，不同版本編次可作 7.3.9。偈中 "kāya" 可按語境譯身或身聚；"sabhāva" 是實際本性，不應理解成永恆自性。
6. 《彌蘭王問經》在緬甸傳統收入《小部》，在其他上座部傳承多不列入巴利三藏，故該偈屬後期經論保存的舍利弗語，不是現存四部尼柯耶中的經句。「智慧在即佛陀在」則是禪師的教學語。
7. 原稿先說名色顯示「無常、苦、無我」，後又列「無常、苦、不淨」。正文保留後一句的 "asubha"，不擅改成 "anatta"。證道時不是三種特相被宇宙性消滅，而是道心不再取有為諸行為所緣，轉而直接緣取涅槃；今生果報五蘊仍持續至般涅槃。
[11] Observe The Mind-Body With Pannā
( 28th Feb.1959 )
In this body only has mind and form (nāma-rūpa). Whatever you want to do is the mind. Whatever movement and action happening are accordingly to the order of the mind is form. You have to place a wise man between them. He can observe the mind and form. Mental factor of discernment (pannā cetasika) is wisdom mind. Now, we have three of them. One observes the two. This is vipassanā. If you have a long tongue it will be long( A Burmese colloquial language and means as talkative.) In short it's only that much. If you can place or insert pannā between them become vipassanā. Looking for here and there can't become vipassanā, only will find the vipassanā records. We are wasting times by records. The mind and form will send you to Nibbāna. Whatever you have loaded inside the boat , it will arrive to the other shore. The boat is mind and form. The boat man is knowledge(nyan). The other shore is Nibbāna. Whoever rides this boat will arrive there. It's easy. Even though it's easy and too close to us we can't see it. Your eyelashes are the closest to your eyes. Can you see it? You can't. Why is that? Because you are looking at far distances. But this time looking at near. Is there anything closer than mind and form to you? Looking at it without moving. When it moves, observe its movement. When it's calm, observe its calmness. Calm mind and moving mind. Calm form and moving form. The mind and body will tell you. Form will tell you that I am not the form before the later form. Also the mind will tell you that I am not the mind before the later mind. If they are talking to you like this a lot, in this body nothing is owned to you. Before, we thought it as our own was a big mistake. If you see it rightly become right view vipassanā. It will always tell the truth to the yogi who is watching. If you don't believe what others say is all right, but you must believe what the mind-body itself tells you. They will tell you that we are changing all the times. Then you will want to follow them by nodding your head as “that's right”, “that's right”. If you don't want to nod your head what the Buddha and arahants were said before also all right. But when the mind-body tells you must agree. Then you don't need to doubt about right or wrong. No need for the Buddha and arahants told you that it was not yours only anatta. The mind and body will tell you about this. It doesn't stay or behave as you want them. By knowing one's own mind-body very well is the knowledge of the way as IT IS or as IT REALLY IS (yathabuta Nyan). If you arrive that much craziness and blindness are gone. You know how to look at it then craziness and blindness disappear. If you know your mind-body very well surely will arrive Nibbāna.
Mostly we are wasting our times without any benefits, because this is without a teacher to show the right way. Looking at other things is samatha. Only looking at the mind-body is vipassanā. Instead of watching at what is really exist, we are looking at what is not exist. Therefore we are in suffering. vipassanā becomes difficult because without a teacher to show the way. The mind and body tell you the truth. Knowledge(nyan) is the believer. The Buddha said that by seeing yourself and making your own decision would realize Nibbāna (Sayadaw recited the Pali verse. He continued to use Sariputta's Kayamimam Gatha to talk about the vipassanā process.). Sariputta gatha:”Kayamimam samasatha - parijhanatha punappunam - kayesabhavum vidittavana - dukkhaantam karisatha”(Translation's note: Translation of the Pali gatha pronunciation in English is right or wrong I don't know. I just translate it by following the sound.) Kayamimam samasatha: watching and observing this body with knowledge; parijhanatha punappunam: contemplate it again and again; kayesabhavum vidittavana: will see the impermanent nature of this body with insight; dukkhaantam karisatha: and then will see the end of dukkha. According to Sariputta by watching at mind-body process will realize Nibbāna, watching with the knowledge given by the Buddha. If you have this knowledge the Buddha exists, without it no Buddha. The day the Buddha enters into Nibbāna is the day this knowledge disappears. The mind-body always telling us that it is anicca, dukkha and anatta. Never lying to us. Because they are phenomena of ultimate reality(paramatha dhamma). Only telling you these things very often that your ears become bitter(A Burmese colloquial language and it means don't want to hear anymore.) And then you become displeasure in it. You have to follow the khandhas to the end. Watching and observing to the end of it. After arriving to the knowledge of not wanting, all the dying process(anicca or dukkha) disappear. The bad things disappear and the good one appears. Impermanence, suffering and foulness (anicca, dukkha, asubha) disappear and Nibbāna appears. The reason of you can't see the three universal characteristics (i-e anicca, dukkha, anatha) and Nibbāna is by looking at the mind-body with the eyes give by people of the world. With the eye given by the Buddha you will sure to see it.
原題： Observe the Mind-Body with Paññā
開示日期： 1959 年 2 月 28 日
這個身體之中，只有名與色（nāma-rūpa）的過程。想要做某件事，是名法中的心與意志；身體依心的命令而移動、動作，則是色法。你須在兩者之間安置一位「智者」，讓他觀察名與色。這位智者就是慧心所（paññā-cetasika），也就是具有智慧的觀照心。[1]
這樣看來，似乎有三項：名、色，以及觀察兩者的智慧。以後起的慧觀察前面生起的名色，這就是觀禪（vipassanā）。但不要把這位「智者」想成名色之外的常住自我；慧本身也是依條件生起的名法。[1]
緬甸俗語說，若讓「長舌」一直說下去，話便會愈拖愈長。簡單說，事情只有這麼多：若能在名色過程中安置智慧，便成為觀禪。
四處向外尋找，不能由此得到觀禪；最多只會找到別人記錄下來的觀禪文字。我們常把時間耗在那些記錄上。真正能把你送向涅槃的，是當下這副名色。
無論把什麼裝上船，船都能載它到對岸。名色是船，智（ñāṇa）是船夫，彼岸是涅槃。乘上這條船、由智慧掌舵，便能朝彼岸前進。[2]
這條路雖然容易理解，而且離我們極近，我們卻看不見。睫毛離眼睛最近，你看得見自己的睫毛嗎？通常看不見，因為眼睛總望向遠處。這一次要看近處：還有什麼比自己的名色更靠近？
不動時，觀察不動；移動時，觀察移動。心平靜，便觀平靜的心；心活動，便觀活動的心。色身靜止，觀靜止的色；色身移動，觀移動的色。
名色會親自告訴你真相。色法會說：「我不是先前的色，也不是後來的色。」心也會說：「我不是先前的心，也不是後來的心。」當名色反覆這樣向你顯示，便會看見：這個身體中，沒有任何東西真正由你所有。
我們以前把它當成自己所有，是一項大錯誤。若能如實看見，便成為具正見的觀禪。名色總會向正在觀察的禪修者說真話。
你可以暫時不相信別人所說，卻應檢驗並相信名色親自顯示的事實：它們時時變化。看清以後，你會不斷以智慧確認：「確實如此，確實如此。」即使你起初不願只因佛陀與阿羅漢這樣說就接受，也不要緊；當名色在直接經驗中展示無常時，你便必須承認，也不再疑惑這究竟是對是錯。[3]
所以，即使沒有別人先告訴你「這不是你的，這是無我」，名色也會自己顯示：它不會依你的願望停住，也不按你的命令運作。清楚認識自身名色，是如實智（yathābhūta-ñāṇa）。達到這一步，執常為常、執我為我的狂亂與無明盲目便開始消退。學會正確觀看名色，便能沿著這條道路抵達涅槃。
我們大多數時候都在無益地耗費生命，因為沒有人指出正確的觀看方法。禪師用鮮明的對比說：「看其他東西是止禪；唯有觀察名色才是觀禪。」此處的重點是：不要只停在令心安住的所緣或概念上，而應進一步直接觀察有為身心的無常、苦、無我。[4]
我們沒有觀察真實生起的名色，反而追逐並不存在於究竟分析中的「人、我、恆常之物」等概念，所以一直受苦。缺少老師指路，觀禪便顯得困難。名色說出真相，觀智則如實相信、驗證它。
禪師接著誦出一首歸於舍利弗尊者的偈頌，說明親自觀察而作決斷，便能走向涅槃：
．"Kāyaṃ imaṃ sammasatha"，是以智慧觀看、審察這個身體；Kāyaṃ imaṃ sammasatha, parijānātha punappunaṃ;
Kāye sabhāvaṃ disvāna, dukkhassantaṃ karissathā.
應以智慧審察此身，反覆加以遍知；
見到此身的真實本性後，你們將抵達苦的終結。[5]
．"parijānātha punappunaṃ"，是一再觀察、遍知；
．"kāye sabhāvaṃ disvāna"，是以觀智看見這個身體無常的本性；
．"dukkhassantaṃ karissathā"，是進而看見苦的終結。[5]
依這首舍利弗偈，觀察名色過程能導向涅槃；但必須以佛陀教導的智慧方式觀看。禪師說：「有這種智慧，佛陀便仍然存在；這種智慧消失，佛陀也就不在了。」意思是佛陀的覺悟教法仍由如實知見而活著，不是把一個人的觀智等同歷史佛陀本人。[6]
禪師又說，這項智慧消失之日，就是佛陀「入涅槃」之日。應把它理解為正法在心中隱沒的警策語，而不是改寫佛陀歷史上的般涅槃。[6]
名色總在向我們說：「我是無常、苦、無我。」它從不欺騙，因為被觀察的是勝義法（paramattha-dhamma）的實際生滅。它把同一真相說得太頻繁，以致你「耳朵都苦了」——這是緬甸俗語，意指聽膩而不想再聽——於是對它感到厭倦。修行者卻正應循著五蘊，一直觀察到盡頭。
要觀看、觀察到底。觀智成熟到不再渴求諸行、對諸行厭離時，生滅與苦的有為過程不再成為道心的所緣，涅槃於道心顯現。禪師以對比語說：「壞的消失，好的顯現；無常、苦、不淨（anicca、dukkha、asubha）消失，涅槃顯現。」[7]
你之所以看不見無常、苦、無我三相，也看不見涅槃，是因一直用世間人交給你的眼睛觀看名色。若改用佛陀給予的法眼，也就是以正見與觀智觀看，就一定能看清這條道路。
中文譯校說明
1. 本講把意欲歸為名、依意欲而起的身體動作歸為色，是為禪修所作的簡明分析；實際上身體動作涉及心、心生色及其他色法條件。「在兩者之間安置智者」只是譬喻。慧心所屬名法，沒有第三個獨立觀察者站在名色之外。
2. 船、船夫與彼岸是禪師的教學譬喻。名色本身不會自動把人送到涅槃；必須以戒定為基礎、用智慧如實遍知五取蘊，八支聖道成熟才證悟滅諦。
3. 「可以不信佛陀與阿羅漢、但要信名色」是鼓勵親自驗證的修辭。佛法的次第仍包括聞所成慧、思所成慧與修所成慧；直接觀察並不排斥先依善知識與經教建立正見。
4. 「看其他事物都是止，只有看名色是觀」若當作普遍定義並不精確。止禪也可取呼吸、身體等為所緣；觀禪則能觀察一切適合的有為蘊、處、界之三相。此處是在對比向外追逐概念與向內如實觀察身心，不是按所緣位置機械區分止觀。
5. 偈頌見《彌蘭王問經》Kammakāraṅgapañha，書中把它歸於法將舍利弗。原英譯的章節編號為 6.2.9，不同版本編次可作 7.3.9。偈中 "kāya" 可按語境譯身或身聚；"sabhāva" 是實際本性，不應理解成永恆自性。
6. 《彌蘭王問經》在緬甸傳統收入《小部》，在其他上座部傳承多不列入巴利三藏，故該偈屬後期經論保存的舍利弗語，不是現存四部尼柯耶中的經句。「智慧在即佛陀在」則是禪師的教學語。
7. 原稿先說名色顯示「無常、苦、無我」，後又列「無常、苦、不淨」。正文保留後一句的 "asubha"，不擅改成 "anatta"。證道時不是三種特相被宇宙性消滅，而是道心不再取有為諸行為所緣，轉而直接緣取涅槃；今生果報五蘊仍持續至般涅槃。
[11] Observe The Mind-Body With Pannā
( 28th Feb.1959 )
In this body only has mind and form (nāma-rūpa). Whatever you want to do is the mind. Whatever movement and action happening are accordingly to the order of the mind is form. You have to place a wise man between them. He can observe the mind and form. Mental factor of discernment (pannā cetasika) is wisdom mind. Now, we have three of them. One observes the two. This is vipassanā. If you have a long tongue it will be long( A Burmese colloquial language and means as talkative.) In short it's only that much. If you can place or insert pannā between them become vipassanā. Looking for here and there can't become vipassanā, only will find the vipassanā records. We are wasting times by records. The mind and form will send you to Nibbāna. Whatever you have loaded inside the boat , it will arrive to the other shore. The boat is mind and form. The boat man is knowledge(nyan). The other shore is Nibbāna. Whoever rides this boat will arrive there. It's easy. Even though it's easy and too close to us we can't see it. Your eyelashes are the closest to your eyes. Can you see it? You can't. Why is that? Because you are looking at far distances. But this time looking at near. Is there anything closer than mind and form to you? Looking at it without moving. When it moves, observe its movement. When it's calm, observe its calmness. Calm mind and moving mind. Calm form and moving form. The mind and body will tell you. Form will tell you that I am not the form before the later form. Also the mind will tell you that I am not the mind before the later mind. If they are talking to you like this a lot, in this body nothing is owned to you. Before, we thought it as our own was a big mistake. If you see it rightly become right view vipassanā. It will always tell the truth to the yogi who is watching. If you don't believe what others say is all right, but you must believe what the mind-body itself tells you. They will tell you that we are changing all the times. Then you will want to follow them by nodding your head as “that's right”, “that's right”. If you don't want to nod your head what the Buddha and arahants were said before also all right. But when the mind-body tells you must agree. Then you don't need to doubt about right or wrong. No need for the Buddha and arahants told you that it was not yours only anatta. The mind and body will tell you about this. It doesn't stay or behave as you want them. By knowing one's own mind-body very well is the knowledge of the way as IT IS or as IT REALLY IS (yathabuta Nyan). If you arrive that much craziness and blindness are gone. You know how to look at it then craziness and blindness disappear. If you know your mind-body very well surely will arrive Nibbāna.
Mostly we are wasting our times without any benefits, because this is without a teacher to show the right way. Looking at other things is samatha. Only looking at the mind-body is vipassanā. Instead of watching at what is really exist, we are looking at what is not exist. Therefore we are in suffering. vipassanā becomes difficult because without a teacher to show the way. The mind and body tell you the truth. Knowledge(nyan) is the believer. The Buddha said that by seeing yourself and making your own decision would realize Nibbāna (Sayadaw recited the Pali verse. He continued to use Sariputta's Kayamimam Gatha to talk about the vipassanā process.). Sariputta gatha:”Kayamimam samasatha - parijhanatha punappunam - kayesabhavum vidittavana - dukkhaantam karisatha”(Translation's note: Translation of the Pali gatha pronunciation in English is right or wrong I don't know. I just translate it by following the sound.) Kayamimam samasatha: watching and observing this body with knowledge; parijhanatha punappunam: contemplate it again and again; kayesabhavum vidittavana: will see the impermanent nature of this body with insight; dukkhaantam karisatha: and then will see the end of dukkha. According to Sariputta by watching at mind-body process will realize Nibbāna, watching with the knowledge given by the Buddha. If you have this knowledge the Buddha exists, without it no Buddha. The day the Buddha enters into Nibbāna is the day this knowledge disappears. The mind-body always telling us that it is anicca, dukkha and anatta. Never lying to us. Because they are phenomena of ultimate reality(paramatha dhamma). Only telling you these things very often that your ears become bitter(A Burmese colloquial language and it means don't want to hear anymore.) And then you become displeasure in it. You have to follow the khandhas to the end. Watching and observing to the end of it. After arriving to the knowledge of not wanting, all the dying process(anicca or dukkha) disappear. The bad things disappear and the good one appears. Impermanence, suffering and foulness (anicca, dukkha, asubha) disappear and Nibbāna appears. The reason of you can't see the three universal characteristics (i-e anicca, dukkha, anatha) and Nibbāna is by looking at the mind-body with the eyes give by people of the world. With the eye given by the Buddha you will sure to see it.
最後由 Avuso 於 2016-08-13, 21:32 編輯，總共編輯了 2 次。
如陌生者般觀察名色無常 - Observe the Impermanence of Mind-Body as a Stranger
如陌生者般觀察名色無常
原題： Observe the Impermanence of Mind-Body as a Stranger
開示日期： 1959 年 3 月 1 日
若能辨識細微名色的無常，表示善根中已有慧的力量。依阿毗達磨的投生分類，具足無貪、無瞋、無癡三善根，稱為三因結生（tihetuka-paṭisandhi）；這樣的人具有今生證悟涅槃的可能。只有無貪、無瞋而缺少無癡之因的二因結生，依註釋教理則不能在該生證得禪那、道與果。[1]
（英譯者按：即使如此，禪修者也不應放棄；仍應一生規律修行，使慧根增長。這會在日常生活與臨終時帶來很大利益。）
這一點很重要。我替你們作一個明確決斷：不要四處詢問自己的「波羅蜜夠不夠」，也不要放棄努力；應規律修行。用實修來作決斷，才是最正確的方法。
若只祈求涅槃，我不能替你保證；若你真正看見無常，我可以說你已走在正確道路上。巴利經中有相應教證，佛陀在《法句經》中也反覆強調：道路必須自己實踐，不能靠祈求代替。[2]
若生起如實智（yathābhūta-ñāṇa），尤其生滅智（udayabbaya-ñāṇa）成熟而直接看見生滅，修行的方向便確立了；但仍須精勤發展，直到厭離、離貪與證滅。[3]
禪師以指甲沿手背向下輕劃，示範如何看見無常。一般只會看成一條連續的觸感，或看見手和指甲的形狀；較細緻地跟隨時，便能知道一個部位的觸受生起又滅去，下一個部位的觸受再生起又滅去。
若只看見形狀，所見仍較粗；若見名與色一一生滅，便看見細微的實際過程。只有觀智（ñāṇa）能穿透這種細緻變化，肉眼不能直接看見心法生滅。如此觀看，正見便得到發展，這是如實智。[4]
應以五個觀禪道支觀看：正見、正思惟、正精進、正念與正定。名色不斷變化，正表明它不是「我的」；若仍把它執作「我的」，就是極大的顛倒。不要把「我」混進無常的自然過程中，把實際找不到的恆常之物說成「我的」，連世間正常的所有權觀念也說不通。[5]
既然不是你的，就應把它看作陌生者、外來者。舍利弗尊者教導，應把五蘊觀作「外來的、非己的」（parato）。名色只依自己的條件與本性變化；若知道它與「我、我所」無關，就是把它觀作陌生者，這與 parato 的實修意義相應。[6]
名色一起依緣生起，它們會照你的欲望運作嗎？不會。它們依自己的條件生起、滅去。若要抵達涅槃，就要看清名色對你而言不是親屬，不是自我，只是因緣法。把它們如陌生者般觀察，便能鬆開「我、我所」。
如此觀察，愛、取與業有便不能在那一心路中接續；緣起的流轉鏈在當下被截斷。若一再把這些陌生的名色當成至親、當成「我」，愛取便會繼續推動輪迴。[7]
你們過去都曾到過苦趣，正是把陌生者認作親屬的結果。地獄中烈火沸騰的大鍋，是錯誤思想與不善行所造成的果報。想「建造」地獄，便從當下邪見、愛取與業有開始；想拆毀它，也要從當下正見與修行開始。
人們害怕地獄，卻又在這裡建造通往地獄的因。究竟是地獄可怕，還是邪見可怕？真正必須醫治的是邪見。邪見能導向苦趣；正見則走向涅槃。
當正見成熟為預流道時，苦趣之門便關閉。苦趣的因是否繼續，關鍵在錯見是否被聖道根除。方向只有兩種：以邪見、愛取繼續輪迴，或以正見走向解脫。[8]
若只看見手、身體等完整形狀，而把概念中的整體執作恆常自我，就是邪見；若在當下看見法於此生、於此滅，則是正見，因為已觸及更細緻的實際現象。
只停在形狀、整體等概念所緣，禪師在此稱為止禪式的粗觀；看見名色剎那生滅，則稱為觀禪。這是概念施設（paññatti）與勝義法（paramattha-dhamma）、粗顯與細緻之間的差別。[4]
禪師接著以幽默而尖銳的問答考在座者：「要把什麼觀作陌生者？」有些人立刻作答。答案正是：「自己的身體。」人們所有麻煩幾乎都圍繞著它，彷彿人生少了「我」便什麼都辦不成；父母和世俗教育也一直教你從「我」出發。
現在要觀察名色與「我」無關。禪師又問：「這是誰的名色？」人一開口，又會把「我」帶回來。
若有人傷害「我」或「我的」，你立刻難以忍受；甚至別人投來一個厭惡的眼神，也受不了。若名色只是陌生者，對它便不會生起同樣的貪愛。佛陀之所以指出愛（taṇhā）是苦因，正因愛之後還有取與業有；若不再執取，這一段緣起便被截斷。[7]
把名色當成家人，緣起就會繼續。禪師說，舍利弗曾以美麗的巴利偈表示：若能把無常如陌生者般精準觀察，就像以箭射中一根髮絲的尖端。這是說觀智必須極為細密；原英譯沒有抄出偈文，現亦未能確定其經論出處。[9]
若能如此觀察無常，便會了解無我：名色不是我，也不受我支配。由於過去業的果報輪轉，這副果報蘊身（vipāka-vaṭṭa-khandha）目前仍然存在；即使以智慧不再認作自我，它也要依既有壽命與條件繼續到此生終結。[10]
禪師又說：「真正看見無常時，便在每一剎那看見涅槃。」這是莫哥禪師系統中強調的修行語：觀智現前時，愛取暫時不接續，苦的因在該段心路中暫止，因而可方便稱為片刻的寂滅；但這仍須與道果心直接以涅槃為所緣的究竟證悟區分。[11]
所以，必須把無常如陌生者般觀察；進而對它厭離，最後看見有為諸行的止息。當出世間道智（magga-ñāṇa）生起，便會直接證悟不變易的涅槃。
中文譯校說明
1. 三因、二因結生是上座部阿毗達磨與註釋的分類。三因者具足今生證禪那與聖道果的潛能，不等於只要有一次細微體驗便可保證今生證悟；一般人也不能單憑自我感覺確定自己的結生類型。二因者持續修習仍能增長善根、為今生與未來帶來重大助益。
2. 英譯說佛陀在《法句經》中保證「見無常必定證悟」，但未給偈號。《法句經》確有「你們應自勤，如來唯是說者」（Dhp 276）及觀一切行無常而厭苦、清淨（Dhp 277–279）等相應教說；正文按這些可確認的意義處理，不虛構逐字引文。
3. 如實智是廣義的如實知見；生滅智則是註釋觀智次第中，清楚觀察諸行生起與壞滅的一個特定階段。英譯說兩者「意義相同」過於寬泛，正文已作層次區分。
4. 概念施設可作溝通、辨識與止禪所緣，本身不等於邪見；把概念中的人或形狀執為恆常自我才是錯誤。觀禪則穿透概念整體，觀察名色等有為法的三相。肉眼不見心剎那，須由受過訓練的觀智辨識。
5. 莫哥傳統常把觀禪當下運作的道分（kāraka-maggaṅga）列為五支：正見、正思惟、正精進、正念、正定；正語、正業、正命三戒支以先行持戒的方式受到護持。這不表示完整八支聖道可以永久刪去三支。
6. 原英譯的 "prato" 是拼寫錯誤，已校為 "parato"，意為「作為他者、外來者」。《相應部》SN 22.122 中，舍利弗教導應把五取蘊觀為無常、苦、病、癰、箭、禍、惱、外來（parato）、敗壞、空、無我。
7. 英譯只寫 "taṇhā → upādāna → kamma"；正文依緣起術語譯為愛、取、業有（kammabhava）。業有是造作未來生有的業面，不能與一般的「業」（kamma）或果報的「生有」（upapattibhava）混淆。
8. 每一剎那世間正見都能暫時阻止相應邪見，卻不能保證從此不墮苦趣；經典明確說苦趣之門永久關閉，是正見成熟為預流道、根除身見等見惑之後。正文已補出這項限定。
9. 「箭射髮端」偈未附巴利文或經號；目前可確認的舍利弗教說是《相應部》SN 22.122 的 "parato" 十一種觀法，但其中沒有箭射髮端的譬喻。故正文保留禪師傳述，同時標示來源未定。
10. "vipāka-vaṭṭa-khandha" 指業果輪轉中的果報蘊。聖者在今生證道後，過去業所生的五蘊仍持續；所斷的是煩惱輪轉以及能造成未來後有的業力，不是當場令身體消失。
11. 「每一剎那看見涅槃」若指觀無常時愛取暫息，可聯繫彼分止息（tadaṅga-nirodha）或莫哥禪師所說的片刻寂滅；嚴格的出世間直接證悟，則只有道、果心取無為涅槃為所緣。兩者不可混同。
[12] Observe The Impermanence Of Mind-body As A Stranger
(1st March 1959)
If you can discern the impermanence of the refined mind-body, then you have the three wholesome roots(Tihetuka=i-e non-greed, non-hatred and non-delusion). In this life you can realize Nibbāna. If you are two rooted(without non- delusion) can't realize it.(But still the yogi should not give up his/her practice and practice regularly for their whole life for the root of wisdom to grow. It will bring great benefits to him/her daily life and at the time of dying.) This is an important point. I make the decision for you. Don't go and ask anyone. Without giving up your effort and try to practice regularly. Making the decision by practicing is the most right way. If you pray for Nibbāna, I can't take the responsibility for you.(This is a very important point for Buddhist and non-Buddhist.) If you see anicca, I take the responsibility. There were references in the Pali Discourses. The Buddha also said it in the Dhammapada. If you get the Yathabuta Nyan, Udayabbaya Nyan(both mean seeing impermanence), then it's for sure(But need to practice hard.)(Sayadaw showed an example of seeing anicca by scratching on the hand downwardly with a fingernail. The yogi will know the sensations are arising and passing away by following one by one.). If you see them as a shape or form , you see it very coarsely. Seeing the mind and form (nāma-rūpa) arising and passing away, then you see it refined . Only nyan can penetrate the refinement. You can't see it with the eye. Then you have the right view. It's yathabuta nyan. Seeing with the five path factors (magganga). Mind and form are changing because it's not mine. If you take it as mine then there is no one crazier than that. Don't confuse with the I-ness in the impermanent nature. Take something not exist as mine is also not a worldly usage. If it's not yours then a stranger. Therefore Sariputta said it was a stranger (prato) and contemplated as a stranger. Mind and form phenomena are changing accordingly to their own nature. And if you seeing that as nothing to do with you then you are seeing it as a stranger. It's equivalent to prato. If you view mind and form as a stranger, it's right view. Because craving, clinging and action are cutting off ( see the 12-links of Dependent Arising). They are born together. Do they follow the desire of the mind ? It doesn't follow. They are arising and passing away according to their nature. If you want to arrive Nibbāna and they are strangers to you, so observing them as strangers will arrive there.
You all were arriving to the painful rebirths(in past lives) was taking the strangers as your relatives. The very big hell cauldron with a lot of fire were the things which all of your thinking and doing that these were appearing there. If you want to build the hells just build it from here. Want to destroy it also from here. People afraid of hells but they build it from here. Are hells frightening or wrong view? You have to cure wrong view. Wrong view will lead to painful rebirths. Right view is to Nibbāna. On the day you have right view, the doors to painful rebirths are closed. The causes to painful rebirths and free from it are depending on the wrong and right views. You only have these two ways. If you see them as in shapes of forms is wrong view, but seeing as arising here and disappearing here is right view. You are seeing the refined phenomena. Seeing as shapes or forms is samatha. Seeing the refinement is vipassanā. Conceptual view and actual view (pa&&atti and pramattha views). The coarse view and the refined view.
(Sayadaw was playing a trick by asking a question to the audience. Sometimes Sayadaw's talks were humorous and penetrative.) To see as stranger what has to be observed? (And then some of them responded immediately.) To one's own body. You see people are in troubles because of that. It seems that without me is nothing possible in life. All your parents taught you in this way. You have to observe mind and form as nothing to do with me. (And then Sayadaw was asking another question and answered by himself.) Who's mind and form? You will come again with the ME. If someone comes and hurts ME or MINE become unbearable (even in speech). Even you can't bear the hateful look someone shows you. If it's a stranger no affection come to be (you must understand why the Buddha mentioned craving~tanha is the cause of suffering.). No clinging and action. Dependent Arising is cut off. If you make them as family members it will continue. Sariputta said that if you could observe impermanence as a stranger, it was the same as hitting the tip of a hair with an arrow (A beautiful Pali verse with a famous saying by him.) If you can observe impermanence in this way arriving to this point, you understand anatta(not-self). Because of the resultant body (vipaka vatta khandha=kammic body), this body still exists. In reality by seeing impermanence you see Nibbāna momentarily (This point is important for contemplation. There are profound meanings behind it.). Therefore you have to see impermanence as a stranger, seeing it disenchantment and its ending, then you will see the unchanging Nibbāna. This is Path Knowledge (magga&ānam).
原題： Observe the Impermanence of Mind-Body as a Stranger
開示日期： 1959 年 3 月 1 日
若能辨識細微名色的無常，表示善根中已有慧的力量。依阿毗達磨的投生分類，具足無貪、無瞋、無癡三善根，稱為三因結生（tihetuka-paṭisandhi）；這樣的人具有今生證悟涅槃的可能。只有無貪、無瞋而缺少無癡之因的二因結生，依註釋教理則不能在該生證得禪那、道與果。[1]
（英譯者按：即使如此，禪修者也不應放棄；仍應一生規律修行，使慧根增長。這會在日常生活與臨終時帶來很大利益。）
這一點很重要。我替你們作一個明確決斷：不要四處詢問自己的「波羅蜜夠不夠」，也不要放棄努力；應規律修行。用實修來作決斷，才是最正確的方法。
若只祈求涅槃，我不能替你保證；若你真正看見無常，我可以說你已走在正確道路上。巴利經中有相應教證，佛陀在《法句經》中也反覆強調：道路必須自己實踐，不能靠祈求代替。[2]
若生起如實智（yathābhūta-ñāṇa），尤其生滅智（udayabbaya-ñāṇa）成熟而直接看見生滅，修行的方向便確立了；但仍須精勤發展，直到厭離、離貪與證滅。[3]
禪師以指甲沿手背向下輕劃，示範如何看見無常。一般只會看成一條連續的觸感，或看見手和指甲的形狀；較細緻地跟隨時，便能知道一個部位的觸受生起又滅去，下一個部位的觸受再生起又滅去。
若只看見形狀，所見仍較粗；若見名與色一一生滅，便看見細微的實際過程。只有觀智（ñāṇa）能穿透這種細緻變化，肉眼不能直接看見心法生滅。如此觀看，正見便得到發展，這是如實智。[4]
應以五個觀禪道支觀看：正見、正思惟、正精進、正念與正定。名色不斷變化，正表明它不是「我的」；若仍把它執作「我的」，就是極大的顛倒。不要把「我」混進無常的自然過程中，把實際找不到的恆常之物說成「我的」，連世間正常的所有權觀念也說不通。[5]
既然不是你的，就應把它看作陌生者、外來者。舍利弗尊者教導，應把五蘊觀作「外來的、非己的」（parato）。名色只依自己的條件與本性變化；若知道它與「我、我所」無關，就是把它觀作陌生者，這與 parato 的實修意義相應。[6]
名色一起依緣生起，它們會照你的欲望運作嗎？不會。它們依自己的條件生起、滅去。若要抵達涅槃，就要看清名色對你而言不是親屬，不是自我，只是因緣法。把它們如陌生者般觀察，便能鬆開「我、我所」。
如此觀察，愛、取與業有便不能在那一心路中接續；緣起的流轉鏈在當下被截斷。若一再把這些陌生的名色當成至親、當成「我」，愛取便會繼續推動輪迴。[7]
你們過去都曾到過苦趣，正是把陌生者認作親屬的結果。地獄中烈火沸騰的大鍋，是錯誤思想與不善行所造成的果報。想「建造」地獄，便從當下邪見、愛取與業有開始；想拆毀它，也要從當下正見與修行開始。
人們害怕地獄，卻又在這裡建造通往地獄的因。究竟是地獄可怕，還是邪見可怕？真正必須醫治的是邪見。邪見能導向苦趣；正見則走向涅槃。
當正見成熟為預流道時，苦趣之門便關閉。苦趣的因是否繼續，關鍵在錯見是否被聖道根除。方向只有兩種：以邪見、愛取繼續輪迴，或以正見走向解脫。[8]
若只看見手、身體等完整形狀，而把概念中的整體執作恆常自我，就是邪見；若在當下看見法於此生、於此滅，則是正見，因為已觸及更細緻的實際現象。
只停在形狀、整體等概念所緣，禪師在此稱為止禪式的粗觀；看見名色剎那生滅，則稱為觀禪。這是概念施設（paññatti）與勝義法（paramattha-dhamma）、粗顯與細緻之間的差別。[4]
禪師接著以幽默而尖銳的問答考在座者：「要把什麼觀作陌生者？」有些人立刻作答。答案正是：「自己的身體。」人們所有麻煩幾乎都圍繞著它，彷彿人生少了「我」便什麼都辦不成；父母和世俗教育也一直教你從「我」出發。
現在要觀察名色與「我」無關。禪師又問：「這是誰的名色？」人一開口，又會把「我」帶回來。
若有人傷害「我」或「我的」，你立刻難以忍受；甚至別人投來一個厭惡的眼神，也受不了。若名色只是陌生者，對它便不會生起同樣的貪愛。佛陀之所以指出愛（taṇhā）是苦因，正因愛之後還有取與業有；若不再執取，這一段緣起便被截斷。[7]
把名色當成家人，緣起就會繼續。禪師說，舍利弗曾以美麗的巴利偈表示：若能把無常如陌生者般精準觀察，就像以箭射中一根髮絲的尖端。這是說觀智必須極為細密；原英譯沒有抄出偈文，現亦未能確定其經論出處。[9]
若能如此觀察無常，便會了解無我：名色不是我，也不受我支配。由於過去業的果報輪轉，這副果報蘊身（vipāka-vaṭṭa-khandha）目前仍然存在；即使以智慧不再認作自我，它也要依既有壽命與條件繼續到此生終結。[10]
禪師又說：「真正看見無常時，便在每一剎那看見涅槃。」這是莫哥禪師系統中強調的修行語：觀智現前時，愛取暫時不接續，苦的因在該段心路中暫止，因而可方便稱為片刻的寂滅；但這仍須與道果心直接以涅槃為所緣的究竟證悟區分。[11]
所以，必須把無常如陌生者般觀察；進而對它厭離，最後看見有為諸行的止息。當出世間道智（magga-ñāṇa）生起，便會直接證悟不變易的涅槃。
中文譯校說明
1. 三因、二因結生是上座部阿毗達磨與註釋的分類。三因者具足今生證禪那與聖道果的潛能，不等於只要有一次細微體驗便可保證今生證悟；一般人也不能單憑自我感覺確定自己的結生類型。二因者持續修習仍能增長善根、為今生與未來帶來重大助益。
2. 英譯說佛陀在《法句經》中保證「見無常必定證悟」，但未給偈號。《法句經》確有「你們應自勤，如來唯是說者」（Dhp 276）及觀一切行無常而厭苦、清淨（Dhp 277–279）等相應教說；正文按這些可確認的意義處理，不虛構逐字引文。
3. 如實智是廣義的如實知見；生滅智則是註釋觀智次第中，清楚觀察諸行生起與壞滅的一個特定階段。英譯說兩者「意義相同」過於寬泛，正文已作層次區分。
4. 概念施設可作溝通、辨識與止禪所緣，本身不等於邪見；把概念中的人或形狀執為恆常自我才是錯誤。觀禪則穿透概念整體，觀察名色等有為法的三相。肉眼不見心剎那，須由受過訓練的觀智辨識。
5. 莫哥傳統常把觀禪當下運作的道分（kāraka-maggaṅga）列為五支：正見、正思惟、正精進、正念、正定；正語、正業、正命三戒支以先行持戒的方式受到護持。這不表示完整八支聖道可以永久刪去三支。
6. 原英譯的 "prato" 是拼寫錯誤，已校為 "parato"，意為「作為他者、外來者」。《相應部》SN 22.122 中，舍利弗教導應把五取蘊觀為無常、苦、病、癰、箭、禍、惱、外來（parato）、敗壞、空、無我。
7. 英譯只寫 "taṇhā → upādāna → kamma"；正文依緣起術語譯為愛、取、業有（kammabhava）。業有是造作未來生有的業面，不能與一般的「業」（kamma）或果報的「生有」（upapattibhava）混淆。
8. 每一剎那世間正見都能暫時阻止相應邪見，卻不能保證從此不墮苦趣；經典明確說苦趣之門永久關閉，是正見成熟為預流道、根除身見等見惑之後。正文已補出這項限定。
9. 「箭射髮端」偈未附巴利文或經號；目前可確認的舍利弗教說是《相應部》SN 22.122 的 "parato" 十一種觀法，但其中沒有箭射髮端的譬喻。故正文保留禪師傳述，同時標示來源未定。
10. "vipāka-vaṭṭa-khandha" 指業果輪轉中的果報蘊。聖者在今生證道後，過去業所生的五蘊仍持續；所斷的是煩惱輪轉以及能造成未來後有的業力，不是當場令身體消失。
11. 「每一剎那看見涅槃」若指觀無常時愛取暫息，可聯繫彼分止息（tadaṅga-nirodha）或莫哥禪師所說的片刻寂滅；嚴格的出世間直接證悟，則只有道、果心取無為涅槃為所緣。兩者不可混同。
[12] Observe The Impermanence Of Mind-body As A Stranger
(1st March 1959)
If you can discern the impermanence of the refined mind-body, then you have the three wholesome roots(Tihetuka=i-e non-greed, non-hatred and non-delusion). In this life you can realize Nibbāna. If you are two rooted(without non- delusion) can't realize it.(But still the yogi should not give up his/her practice and practice regularly for their whole life for the root of wisdom to grow. It will bring great benefits to him/her daily life and at the time of dying.) This is an important point. I make the decision for you. Don't go and ask anyone. Without giving up your effort and try to practice regularly. Making the decision by practicing is the most right way. If you pray for Nibbāna, I can't take the responsibility for you.(This is a very important point for Buddhist and non-Buddhist.) If you see anicca, I take the responsibility. There were references in the Pali Discourses. The Buddha also said it in the Dhammapada. If you get the Yathabuta Nyan, Udayabbaya Nyan(both mean seeing impermanence), then it's for sure(But need to practice hard.)(Sayadaw showed an example of seeing anicca by scratching on the hand downwardly with a fingernail. The yogi will know the sensations are arising and passing away by following one by one.). If you see them as a shape or form , you see it very coarsely. Seeing the mind and form (nāma-rūpa) arising and passing away, then you see it refined . Only nyan can penetrate the refinement. You can't see it with the eye. Then you have the right view. It's yathabuta nyan. Seeing with the five path factors (magganga). Mind and form are changing because it's not mine. If you take it as mine then there is no one crazier than that. Don't confuse with the I-ness in the impermanent nature. Take something not exist as mine is also not a worldly usage. If it's not yours then a stranger. Therefore Sariputta said it was a stranger (prato) and contemplated as a stranger. Mind and form phenomena are changing accordingly to their own nature. And if you seeing that as nothing to do with you then you are seeing it as a stranger. It's equivalent to prato. If you view mind and form as a stranger, it's right view. Because craving, clinging and action are cutting off ( see the 12-links of Dependent Arising). They are born together. Do they follow the desire of the mind ? It doesn't follow. They are arising and passing away according to their nature. If you want to arrive Nibbāna and they are strangers to you, so observing them as strangers will arrive there.
You all were arriving to the painful rebirths(in past lives) was taking the strangers as your relatives. The very big hell cauldron with a lot of fire were the things which all of your thinking and doing that these were appearing there. If you want to build the hells just build it from here. Want to destroy it also from here. People afraid of hells but they build it from here. Are hells frightening or wrong view? You have to cure wrong view. Wrong view will lead to painful rebirths. Right view is to Nibbāna. On the day you have right view, the doors to painful rebirths are closed. The causes to painful rebirths and free from it are depending on the wrong and right views. You only have these two ways. If you see them as in shapes of forms is wrong view, but seeing as arising here and disappearing here is right view. You are seeing the refined phenomena. Seeing as shapes or forms is samatha. Seeing the refinement is vipassanā. Conceptual view and actual view (pa&&atti and pramattha views). The coarse view and the refined view.
(Sayadaw was playing a trick by asking a question to the audience. Sometimes Sayadaw's talks were humorous and penetrative.) To see as stranger what has to be observed? (And then some of them responded immediately.) To one's own body. You see people are in troubles because of that. It seems that without me is nothing possible in life. All your parents taught you in this way. You have to observe mind and form as nothing to do with me. (And then Sayadaw was asking another question and answered by himself.) Who's mind and form? You will come again with the ME. If someone comes and hurts ME or MINE become unbearable (even in speech). Even you can't bear the hateful look someone shows you. If it's a stranger no affection come to be (you must understand why the Buddha mentioned craving~tanha is the cause of suffering.). No clinging and action. Dependent Arising is cut off. If you make them as family members it will continue. Sariputta said that if you could observe impermanence as a stranger, it was the same as hitting the tip of a hair with an arrow (A beautiful Pali verse with a famous saying by him.) If you can observe impermanence in this way arriving to this point, you understand anatta(not-self). Because of the resultant body (vipaka vatta khandha=kammic body), this body still exists. In reality by seeing impermanence you see Nibbāna momentarily (This point is important for contemplation. There are profound meanings behind it.). Therefore you have to see impermanence as a stranger, seeing it disenchantment and its ending, then you will see the unchanging Nibbāna. This is Path Knowledge (magga&ānam).