莫哥禪師佛法開示 - 緣起法

[Nalorakk]

緣起過程

以下將 Dependent Arising 簡稱為 D.A.；中文譯為「緣起」，D.A. Process 則譯為「緣起過程」。莫哥禪師的開示以緣起過程為基礎。

為了說明緣起，他製作了一幅圖，稱為「緣起過程圓形圖」。這幅圖以經典與註釋書為依據。因此，若要更清楚地理解他的開示，便必須先了解這幅圖。他也寫下偈頌，依次而有系統地解說其中的教法。

緣起過程圖上的偈頌

第一首偈：

二根、二諦、四組層次，以及具有各自意義的十二支；三種連結、三種輪轉、三個時期、二十種因果因素。應當熟記這八項，並透過修行親自體證；這就是從輪迴中解脫。

第二首偈：

以無明與愛為根，取、業與名色隨之生起。如同樹由種子生起，種子又從樹而來，前後相續，從不間斷。由業而有名色，依名色又造作業；如此一再生起。若以智慧觀察，便會明白：世間眾多的人、天與其他有情，並不是由大梵天或上帝所創造。

首先必須學習第一首偈所說的八項要點，然後再研究十二支緣起。若要完整解說，本身便可以成為長達數小時的開示；這裡只能作簡短介紹。掌握基本觀念之後，我們便可以自行觀察、進一步探究。

佛陀的教法始終重視實踐與慧根的培育。缺乏智慧的信仰是盲信，也會導向痛苦。

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D.A Process

Mogok Sayadaw’s Dhamma Talks & the Chart of Dependent Arising Process
Here onwards will use the short form D.A. for the Dependent Arising Process. Mogok Sayadaw’s talks were based on the D.A process.

For this purpose he constructed a chart which is called the circular chart of the D.A process. This chart was based on the suttas & commentaries. Therefore to understand more clearer on his talks have to understand this chart. He wrote some verses & explained the teaching systematically.

The verses on the chart of D.A process

First verse: Two roots (mūla), 2 truths, 4 groups of layers & 12 factors with its meanings. Three connections, again 2 roots, 3 rounds for existence (vattas), 3 periods of time, 20 factors of causes & effects, & have to study these 8 points by heart & realize it with practice. This is the liberation from saṁsāra.

Second verse: Base on ignorance (avijjā) & craving (tanhā), clinging (upādāna), action (kamma) & mind-body arise. Like a tree from a seed, & a seed from a tree, which are connecting without break. With the cause of kamma & mind-body; & with mind-body & kamma arises. In this way these are arising again & again. Contemplating with knowledge as many humans, gods & living beings appear are not by the Mahā Brahma’s or God’s Creation.

First it needs to learn the 8 points, just mentioned in the first verse. And then to study the 12 factors of D.A process. By itself it can be a long lecture for many hours. Here only give a short introduction for it. After having the basic ideas on it & we can contemplate to find out more by ourselves. The Buddha’s Teachings are always practical & developing wisdom faculty. Faith without wisdom is blind faith & leading to sufferings.

[Nalorakk]

八項要點

緣起過程就是五蘊的過程。緣起、五蘊與輪迴，說的是同一個身心相續的過程。


一、二根

二根是無明與愛，它們是十二支緣起的兩個根本。這並不表示它們是最初的原因，因為無明與愛也各自有其生起條件。它們是輪迴之根，也是諸蘊生起的根本原因。在圓形圖的中央，無明（avijjā）與愛（taṇhā）以粗體標示，猶如車輪的輪軸，不斷帶動輪迴之輪運轉。


二、二諦

圖中第一區下層標示為集諦（samudaya-sacca），第二區標示為苦諦（dukkha-sacca），第三區與第四區則分別標示為集諦與苦諦。將相同的項目合併，便成為二諦：集諦與苦諦。


三、四組層次

第一區是過去因的層次；第二區是現在果的層次；第三區是現在因的層次；第四區是未來果的層次。這些層次只是分屬不同的時間階段。合併來看，就是兩組因的層次與兩組果的層次。第三區也可以稱為「未來因的層次」。


四、十二支

第一區包括：

1. 無明（avijjā）。
2. 行（saṅkhāra）。

第二區包括：

1. 識（viññāṇa）。
2. 名色（nāma-rūpa）。
3. 六處（saḷāyatana）。
4. 觸（phassa）。
5. 受（vedanā）。

第三區包括：

1. 愛（taṇhā）。
2. 取（upādāna）。
3. 有（bhava；莫哥緣起圖在此特別著重業有 kammabhava）。

第四區包括：

1. 生（jāti）。
2. 老、死（jarā-maraṇa）。

圓形圖中有一支箭從上方貫穿至下方，將圓分成兩半。右半邊是無明、行、識、名色、六處、觸、受七支，由過去的無明根所帶動；左半邊是愛、取、有、生、老死五支，由現在的愛根所帶動。圖中對「有」特別著重其業有的面向。

無明根帶動七支，愛根帶動五支，合計十二支。


五、三種連結

1. 第一種連結：第一區的行，連結第二區的識。
2. 第二種連結：第二區的受，連結第三區的愛。
3. 第三種連結：第三區的有，連結第四區的生；就其能引生未來果報的作用而言，此處特別指業有。

若從因果關係來看：

1. 過去五因連結現在五果：無明、行、愛、取、有，導向識、名色、六處、觸、受。
2. 現在五果連結現在五因：識、名色、六處、觸、受，導向愛、取、有、無明、行。
3. 現在五因連結未來五果：愛、取、有、無明、行，導向識、名色、六處、觸、受。

若從層次來看：

1. 過去因的層次，連結現在果的層次。
2. 現在果的層次，連結現在因的層次。
3. 現在因的層次，連結未來果的層次。

若從聖諦來看：

1. 集諦連結苦諦，也就是第一區連結第二區。
2. 苦諦連結集諦，也就是第二區連結第三區。
3. 集諦連結苦諦，也就是第三區連結第四區。


六、三種輪轉

三種輪轉顯示有情在輪迴之中循環延續的模式。第一區標示煩惱輪轉（kilesa-vaṭṭa）與業輪轉（kamma-vaṭṭa），第四區則標示果報輪轉（vipāka-vaṭṭa）。

"Kilesa" 是煩惱，能使有情疲憊、染污而受苦；它又如烈火般焚燒有情，摧毀善法。

"Vaṭṭa" 是循環、繞圈運轉或生存的輪轉。因此，煩惱輪轉是指：煩惱在循環中壓迫、折磨有情，使有情疲憊、痛苦。第一區與第三區中的無明、愛、取，以箭頭標示為煩惱輪轉。

業輪轉是行為與業力不斷循環運作。第一區與第三區中的行與業有，以箭頭標示為業輪轉。

果報輪轉是業的結果不斷在循環中出現。圖中以八項表示果報輪轉：識、名色、六處、觸、受、生、生有（upapattibhava），以及老死。有些地方不把生有另列，因此只說七種果報輪轉。

生有是指由業所生起的諸蘊。業有與生有這兩個概念，似乎都與阿毘達磨的分析有關。一位緬甸老師說，生必須以業有為條件。

煩惱輪轉與業輪轉，是生存輪轉的原因；果報輪轉則是生存輪轉的結果。其中最根本的是煩惱輪轉。


七、三個時期

第一區屬於過去世；第二區與第三區屬於現在世；第四區屬於未來世。


八、二十種因果因素

1. 第一區有過去五因：無明、行、愛、取、有。
2. 第二區有現在五果：識、名色、六處、觸、受。
3. 第三區有現在五因：愛、取、有、無明、行。
4. 第四區有未來五果：識、名色、六處、觸、受。

合計便是二十種因果因素。





Study of the 8 points

D,A process is the khandha process. Paticcasamupada, khandhas & saṁsāra are the same thing.

1. Two roots: Ignorance & craving, these are the beginning of the 12 links of the D.A process. It doesn’t mean that it is the first cause. These are also have their cause. These are the roots of saṁsāra (rounds of existence), or the root causes of the khandhas. Written in the middle of the circle like a wheel axle in bold letters as avijjā & tanhā. They are turning the samsāric wheel on & on non-stop.

2. Two truths: It was written in the 1st section bottom layer as samudaya sacca. In the 2nd section as dukkha. sacca. And then in the 3rd & 4th section as samudaya & dukkha. saccas respectively. Combine the same together & become 2 truths; i.e samudaya & dukkha saccas.

3. Four groups of layer: In section ① it’s the layer of the past causes. In sec. ② it’s the layer of the present results. In sec. ③ is the layer of the present causes. In sec. ④ It is the layer of future results. All these are only in different periods of time. With combination become 2 layers of the causes & 2 layers of the results. Sec. ③ also can be written as the layer of the future causes.

4. Twelve factors:
Section ① includes avijjā & sȧnkhāra – (ignorance & volitional formation).
Section ② includes viññānaṁ, nāma – rūpaṁ, salayatanaṁ, phassa, & vedana (consciousness, mind-matter, 6 sense -bases, contact, feeling)
Section ③ includes tanhā, upādānaṁ & kammabhava (craving, clinging, existence)
Section ④ includes jati, jara, marana (birth, ageing, death)

There is an arrow from the top of the circle running through to the bottom & separated the circle into 2 halves. On the right hand side half are the 7 factors of avijjā, saṅkhāra, viññānaṁ....... vedana. These are leading by the past root of avijjā. On the left hand side half are the 5 factors of tanhā, upādānaṁ, kammabhava, jati, jara-marana.

These are leading by the present root of tanhā. Leading by the past root of avijjā are 7 factors & leading by the present root of tanhā are 5 factors. And totally all are 12 factors. These 12 factors with its meanings will be discussed later.

5. The 3 connections:
① The first connection; sec. ① saṅkhāra with sec. ② viññānaṁ.
② The 2nd connection; sec. ② vedana with sec. ③ tanhā.
③ The 3rd connection; sec. ③ kammabhava with sec. ④ jati.

As the causes & effects connections;
① The past 5 causes connect with the present 5 results. (i.e, avijjā ….. bhava  viññānaṁ … vedana)
② The present 5 results connect with the present 5 causes. (i.e, viññānaṁ…. vedana  tanhā…. saṅkhāra)
③ The present 5 causes connect with the future results. (i.e, tanhā… saṅkhāra  viññānaṁ…. vedana)


As layers connections;
(1) The past cause layer connects with the present result layer.
(2) The present result layer connects with the present cause layer.
(3) The present cause layer connects with the future result layer.

As truth connections;
(1) Samudaya sacca & dukkha sacca connection (i.e, sec ① to sec ②)
(2) Dukkha sacca to samudaya sacca connection (i.e, sec ② to sec. ③)
(3) Samudaya sacca to dukkha sacca connection (i.e, sec ③ to sec. ④)

6. Three rounds of existence (3 vattas):
The 3 rounds show the cyclic pattern of existence in Saṁsāra. Written at sec. ① are kilesa vatta & kamma vatta. At sec ④ is vipaka vatta. Kilesa means it makes beings become tired, defiled & suffered. Also it is burning beings like fire & destroying wholesome dhammas.

Vatta means round of event, moving round in a circle or round of existence. Therefore kilesa vatta means oppressive dhamma which afflict or torment beings with tiredness & suffering in a circle. In see ① & sec ③ kilesa vattas are indicating by arrow as avijjā, tanhā & upādānaṁ.

Kamma vatta means actions are going on in a cycle. In sec ① & sec ③ the 2 kamma vattas are indicating by arrow as saṅkhāra & kamma bhava.

Vipaka vatta means results are going on in a circle. In sec ④ the 8 vipaka vattas are indicating by arrow as viññānaṁ … vedana, jati, upapāttibhava, jara–marana. In some places not including upapāttibhava & mentioned 7 vipaka vattas only. Upapāttibhava means khandhas arise or cause by kamma. It seemed to be kammabhava and upapāttibhava both related to the Abhidhamma. A Burmese teacher said that jati must take kammabhava.

Kilesa vatta & kamma vatta are the causes for round of existence. And vipaka – is the result of the round of existence. The most fundamental round is the round of defilements (kilesa vatta).

7. Three periods of time:
Section ① is past life. Section ② & ③ are present life. And section ④ is the future life.

8. Twenty factors of causes & effects:
① Sec. ① has the 5 past causes. These are avijjā, saṅkhāra, tanhā, upādāna & bhava.
② Sec. ② has the 5 present results. These are viññānaṁ…. vedana.
③ Sec. ③ has the 5 present causes. These are tanhā, upādāna, bhava, avijjā, saṅkhāra
④ Sec. ④ has the 5 future results. These are viññāaṁ_ _ _ _ vedana. Therefore all together are 20 factors of causes & effects.

[Nalorakk]

如何學習這八項要點

應當學習的八項是：

1. 二根。
2. 二諦。
3. 四組層次。
4. 十二支。
5. 三種連結。
6. 三種輪轉。
7. 三個時期。
8. 二十種因果因素。

一、熟記
配合圓形圖學習緣起過程，稱為教理學習（pariyatti）。應當將它熟記於心，需要時便能運用。

二、親自了解
透過修行而直接了解這些內容，稱為實踐（paṭipatti）。

三、從輪迴中解脫
這稱為通達或證悟（paṭivedha）：證悟涅槃，終止苦。


以上三個階段，也可以用下列幾種方式說明。

以遍知（pariññā）來說：

1. 熟記是知遍知（ñāta-pariññā），即由學習而獲得充分理解。
2. 修行是審察遍知（tīraṇa-pariññā），即由觀照而獲得充分理解。
3. 斷遍知（pahāna-pariññā），即隨著煩惱的斷除而徹底理解。

以聖諦之智來說：

1. 熟記是諦智（sacca-ñāṇa），即由聽聞開示而知道真理。
2. 修行是作智（kicca-ñāṇa），即依照真理觀照，知道對真理應完成的工作。
3. 已作智（kata-ñāṇa），即知道修行所應完成之事已經完成。

第一首偈的結尾，說的是佛陀教法的三個層面：教理（pariyatti）、實踐（paṭipatti）與通達（paṭivedha）。

若依遍知而言，則是知遍知、審察遍知與斷遍知；若依智而言，則是諦智、作智與已作智。這些都是必須完成的責任。

1. 教導與講解，使學生得以熟記，是老師的責任。
2. 實際修行，是禪修者或學生的責任。
3. 證悟則是法的責任；修行成熟時，它自然會到來。



Have to study these 8 points:
① 2 roots ② 2 truths ③ 4 groups of layers ④ 12 factors ⑤ 3 connections ⑥ 3 rounds of existence ⑦ 3 periods of time ⑧20 factors of cause & effect

Learn by heart:
Study the D. A process with its chart is called pariyatti_learning/studying. Learn it by heart & can use it any time in need.

To realize it:
To understand them with practice is called patipatti_direct knowledge.

This is the liberation from saṁsāra:
It’s called pativeda_realization of Nibbāna, the ending of dukkha. All these 3 stages are also can be described as follow.

With full understanding – pariññā:
Learn by heart is ñāta pariññā-full understanding by study.
Practise is tirana pariññā full understanding by contemplation.
Pahāna pariññā-full understanding with abandoning of kilesa.

With truths (sacca):
Learn by heart is sacca nyan (ñāna)_knowledge of truth come by listening talks. Kicca nyan_functional knowledge of the truth comes by contemplation, in accordance with the truth.
Kata nyan – is the knowledge of the ending of the practice.

The ending of the first verses are about the 3 sāsanā (Buddha’s Teachings). These are called pariyatti, patipatti & pativeda. As pariññā; ñāta pariññā, tirana pariññā & pahana pariññā. As knowledge (nyan); sacca nyan, kicca nyan & kata nyan. These are the duties have to fulfill them.

① For learning by heart is the teacher’s duty to teach & talk.
② Practice is the yogi’s or student’s duty.
③ Realization is the Dhamma’s duty & come by itself with the practice.

[Nalorakk]

十二支緣起

一、無明（avijjā）

無明的意思是不知道。這裡所說的，是不知道四聖諦：

1. 不知苦聖諦（dukkha-sacca）。
2. 不知苦集聖諦（samudaya-sacca）。
3. 不知苦滅聖諦（nirodha-sacca）。
4. 不知導向苦滅之修行道路的聖諦，也就是道諦（magga-sacca）。

無明也可說是：應當知道的卻不知道，不應認作真實的反而認作真實。

無明又稱為癡（moha）。它的作用是使人迷惑，性質則是遮蔽真相。因此，無明如同黑暗，使人不知道何者是對、何者是錯，所以也稱為邪智（micchā-ñāṇa）。




Study of the 12 factors of D.A process

① Avijjā (Ignorance)

Avijjā means not knowing. This is not knowing of the 4 Noble Truths. These are:

(1) Not knowing the noble truth of dukkha (Dukkha Sacca).
(2) Not knowing the noble truth of the origination of dukkha (Samudaya Sacca).
(3) Not knowing the noble truth of the cessation of dukkha (Nirodha Sacca).
(4) Not knowing the noble truth of the path of practice leading to the cessation of dukkha (Magga Sacca).

It’s also not knowing what should be known & knowing what should not be known. Avijjā is also called delusion (moha). It has the function of delusion, & also has the nature of covering up.

Therefore avijjā is darkness. Also not knowing what is right & wrong. So it’s also called wrong knowledge (miccha nyan).

[Nalorakk]

二、行（saṅkhāra）

此處的行，是能成為諸蘊生起條件的業造作：

1. 能使五蘊，也就是名與色生起的行。
2. 能使四種名蘊生起的行。
3. 能使色蘊生起的行。

行可以分為三種：

1. 福行（puññābhisaṅkhāra），即善的業造作。
福行又分為兩種：欲界福行（kāmāvacara-puññābhisaṅkhāra），以及色界福行（rūpāvacara-puññābhisaṅkhāra）。

2. 非福行（apuññābhisaṅkhāra），即不善的業造作。

3. 不動行（āneñjābhisaṅkhāra），即與無色禪相應的業造作。

不同種類的行，會形成不同種類的諸蘊：

1. 福行：
欲界福行能形成欲界善趣中的人與天人；色界福行能形成色界梵天的諸蘊。

2. 非福行：
能形成四惡趣（apāyabhūmi）眾生的諸蘊。

3. 不動行：
能形成無色界梵天的諸蘊。

—— 三十一界

1. 欲界善趣：一個人界，加上六個天界，共七界。
2. 色界梵天：十六界。
3. 無色界梵天：四界。
4. 四惡趣：地獄、畜生、餓鬼與阿修羅，共四界。

合計三十一界。





② Saṅkhāra (Volitional formation)

Here Saṅkhāra means actions condition for khandhas to arise.

1. Saṅkhāra conditioning for the 5 khandhas to arise, i.e mind & body.
2. Saṅkhāra conditioning for the 4 mind khandhas to arise, i.e nāmakkhandhas
3. Saṅkhāra conditioning for the body khandha, i.e rūpakkhadha to arise.

There are 3 kinds of saṅkhāra.

(1) Puññābhisȧnkhāra-wholesome volitional formation
It has 2 kinds; kāmāvacara puññābhisaṅkhāra – sense sphere of wholesome volitional formation, & rūpāvacara puññābhisaṅkhāra – fine material sphere of wholesome volitional formation.
(2) Āpuññābhisaṅkhāra_ unwholesome volitional formation.
(3) Āneñjābhisaṅkhāra_volitional formation of immaterial jhana.

Khandhas arise by different kinds of saṅkhāra.

(1) Puññābhisaṅkhāra
(a) With kamavacara puññābhisaṅkhāra; human beings, heavenly being
(b) With rūpāvacara puññābhisaṅkhāra, rūpabrahma khandhas.
(2) Āpuññābhisaṅkhāra
Beings in the 4 woeful planes (apāyabhūmi)
(3) Āneñjābhisankhara
Ārūpabrahma khandhas


The 31 planes of existence:

(1) Kama sugati – sensual good destinations
one human plane + 6 heavenly planes = 7 planes
(2) Rūpabrahma planes = 16 planes
(3) Ārūpabrahma planes = 4 planes
(4) Woeful planes = 4 planes
(Hell, animal, peta, and asura) 31 planes

[Nalorakk]

三、識（viññāṇa）

識具有了知的作用。識可分為兩類：

1. 結生識（paṭisandhi-viññāṇa）：在投生、結生時生起的識。
2. 轉起識（pavatti-viññāṇa）：結生之後，在這一生存續期間生起的識。

結生識早已滅去；我們現在的生命活動，是由其後相續生起的轉起識進行。

轉起識依六門可分為六種：

1. 依眼而生的是眼識（cakkhu-viññāṇa）。
2. 依耳而生的是耳識（sota-viññāṇa）。
3. 依鼻而生的是鼻識（ghāna-viññāṇa）。
4. 依舌而生的是舌識（jivhā-viññāṇa）。
5. 依身而生的是身識（kāya-viññāṇa）。
6. 依意而生的是意識（mano-viññāṇa）。

一般有情的生命活動，都與這六識有關；無想有情（asaññasattā）與無色界眾生（arūpa-brahmā）則略有不同，因為他們不同於一般具有名色的眾生。

在每一個心識剎那，只能有一個識生起，因為兩個識不能在同一剎那同時生起。




③ Viññānaṁ (consciousness)

Viññānaṁ is knowing. There are 2 types of viññānaṁ. Patisandhi viññānaṁ rebirth-linking consciousness, consciousness during the pregnancy. And pavutti viññānaṁ – consciousness arises in this present life, while still alive. Rebirth-linking consciousness had already gone. Now, we’re living with these pavutti viññānaṁ.

These are 6 types:

(1) Arising in the eye is eye - consciousness_cakkhu – viññānaṁ.
(2) Arising in the ear is ear – consciousness_sota - viññānaṁ.
(3) Arising in the nose is nose - consciousness - ghanaviññānaṁ.
(4) Arising on the tongue is tongue – consciousness - jivhāviññānaṁ.
(5) Arising in/on the body is body – consciousness - kāyaviññānaṁ.
(6) Arising in the heart is mind – consciousness - manoviññānaṁ.

Nearly every living being is alive with these 6 consciousnesses. Except non-percipient beings (asaññasattā) & immaterial beings (ārūpabrahmas), they are a little different from the mind-body beings. In every mind moment, it can only arise one consciousness. Because 2 consciousnesses can’t arise together at the same moment.

[Nalorakk]

四、名色（nāma-rūpa）

名（nāma）具有朝向、攀緣所緣的性質；色（rūpa）則具有變異的性質。

名與色的例子如下：

1. 想吃是名，身體實際進食是色。
2. 想移動是名，身體實際移動是色。
3. 想坐下是名，身體實際坐下是色。
4. 名如同主人，色如同僕人。

在名色之中，名可分為四組，色為一組。四組名蘊是：

1. 受（vedanā）。
2. 想（saññā）。
3. 行（saṅkhāra），即各種心理造作。
4. 識（viññāṇa）。




④ Nāma-rūpa/ (Mind-matter)

Nāma-mind has the nature of inclining towards objects. And rūpa has the nature of change. Some examples of mind-matter are:­­­­

Wanting to eat is mind & eating is matter.
Wanting to move is mind & moving is matter.
Wanting to sit is mind & sitting is matter.
The master is mind & the slave is matter.

In nāma-rūpa, nāma has 4 groups & matter has one group.
The 4 groups of nāma are:

(1) Vedana – feeling
(2) Saññā – perception
(3) Saṅkhāra – Mental formation
(4) Viññānaṁ – consciousness.

[Nalorakk]

五、六處（saḷāyatana）

此處把 āyatana 解釋為「使輪迴延續之法」。因此，眼、耳、鼻、舌、身、意六處，會使輪迴繼續延展。眼、耳、鼻、舌、身是五種色法之處；意則是心法之處。二者合起來，就是名與色。

六、觸（phassa）

依六門可分為六觸：

1. 眼與色接觸，即眼觸（cakkhu-samphassa）。
2. 耳與聲接觸，即耳觸。
3. 鼻與香接觸，即鼻觸。
4. 舌與味接觸，即舌觸。
5. 身與可觸的對象接觸，即身觸。
6. 意與法接觸，即意觸。


七、受（vedanā）

依六根門，受可分為六類。受會在眼、耳、鼻、舌、身、意六門生起。

一、身體方面的受

1. 眼只看見對象時，生起捨受（upekkhā-vedanā）。
2. 耳只聽到聲音時，生起捨受。
3. 鼻只嗅到氣味時，生起捨受。
4. 舌只嚐到滋味時，生起捨受。
5. 身門則會生起樂受與苦受（sukha-vedanā、dukkha-vedanā）。

因此，合觀整個身體的感官經驗，可以見到樂受、苦受與捨受。

二、心方面的受

1. 隨著身體的樂受，可能生起心的悅受（somanassa-vedanā）。
2. 隨著身體的苦受，可能生起心的憂受（domanassa-vedanā）。
3. 對事物保持中捨時，生起心的捨受（upekkhā-vedanā）。

因此，心中可以生起愉悅、不愉悅與中性的感受。若將身與心的一切受合併歸納，便只有三類：樂受、苦受與捨受。





⑤ Salāyatanaṁ (6 sense – bases)

The meaning of āyatana is dhamma extending the saṁsāra. Therefore the 6 sense – bases; eye, ear, nose, tongue, body & mind bases are extending the saṁsāra. Eye, ear, nose, tongue & body are 5 material bases. Heart or mind is mind base. Combine both of them become mind & body.


⑥ Phassa (Contact)

There are 6 contacts:

(1) Eye contacts with physical form_cakkhu samphassa rūpam.
(2) Ear contacts with sound
(3) Nose contacts with smell
(4) Tongue contacts with taste
(5) Body contacts with physical object
(6) Mind contacts with mind object


⑦ Vedana (Feeling)

There are 6 types of feeling according to the 6 sense – doors. Feelings arise in the eye, ear, nose, tongue, body & mind doors.

Analysis of feeling
(a) Feelings in the body

(1) In the eye just only seeing is neutral feeling (upekkha vedana)
(2) In the ear just only hearing is neutral feeling (upekkha vedana)
(3) In the nose just only smelling is neutral feeling (upekkha vedana)
(4) On the tongue just only tasting is neutral feeling (upekkha vedana)
(5) In the body, pleasant & unpleasant feelings (sukha & dukkha, vedanas) arise.
Therefore with the whole physical body, pleasant & unpleasant & neutral feelings can arise.

(b) Feelings in the mind

(1) With the pleasant feeling in/on the body & pleasant mental feeling (somanassa vedana) arises.
(2) With the unpleasant feeling in/on the body & unpleasant mental feeling (domanassa vedana) arises.
(3) With equanimity to things & neutral mental feeling (upekkha) arises.

Therefore in the mind, pleasant, unpleasant & neutral feelings can arise. Combine all the body & mind feelings together only have 3 kinds of feelings i.e, pleasant, unpleasant & neutral feelings (sukha, dukkha, & upekkha vedana)

[Nalorakk]

八、愛（taṇhā）

愛的意思是欲求、渴愛，可分為三種：

1. 欲愛（kāma-taṇhā）：對五欲功德的渴愛。
2. 有愛（bhava-taṇhā）：對存在的渴愛。
3. 無有愛（vibhava-taṇhā）：在無明之下，不欲某種存在、渴望不存在。

欲愛與有愛的差別是：對外在對象的渴愛稱為欲愛，對內在諸蘊的渴愛稱為有愛。二者的性質都是貪（lobha）。


九、取（upādāna）

取可分為四種：

1. 欲取（kāmupādāna）：執取五欲功德。
2. 見取（diṭṭhupādāna）：執取六十二種邪見。
3. 戒禁取（sīlabbatupādāna）：執取戒條、儀式或禁忌。一位緬甸老師認為，更準確的意思是執取錯誤的修行方法，例如某些經典所提到的狗行、牛行等苦行。
4. 我語取（attavādupādāna）：執取自我論，包括二十種身見（sakkāya-diṭṭhi）。

四取合併來看，可以歸納為兩類：第一項是由愛而取；第二、第三、第四項則是由見而取。

愛增強之後便成為取。二者都與貪的性質有關。


十、有（bhava）與業有（kammabhava）

十二支緣起的第十支是有（bhava）。在莫哥緣起圖的解說中，此處特別著重業有（kammabhava）：能產生後有的業活動，亦即成為未來存在之條件的造作。

依此分析，完整的有可分為業有與生有（upapattibhava）兩個面向。生有是被動的、果報性的存在過程；業有則是主動造作、能引生未來果報的業過程。緣起過程圖的第三區以「有、業」的不完整形式標示業有，正是為了呈現這項區分。

原本的十二支緣起只寫「有」。在取的影響之下，人從事各種造作，形成能引生未來存在的業有。對阿羅漢而言，身、語、意的活動只是唯作，不再形成業有，也不再引生新的生有。

業可以分為三類：

1. 身業。
2. 語業。
3. 意業。

身業有三種：

1. 殺生。
2. 偷盜。
3. 邪淫。

語業有四種：

1. 妄語。
2. 離間語。
3. 粗惡語。
4. 綺語。

意業有三種：

1. 貪欲（abhijjhā）。
2. 瞋恚（vyāpāda）。
3. 邪見；此處特別指不信業與業果。

以上十項稱為十不善法（akusala-dhamma）、十惡行（duccarita-dhamma），也可歸入非福行，即黑業。這些法能導向惡趣（dugati）。

若遠離這十項，便成為十善法（kusala-dhamma）、十善行（sucarita-dhamma），也可歸入福行，即白業。這些法能導向善趣（sugati）。

三種善的意業是：

1. 無貪求（anabhijjhā）：不覬覦、不貪求他人所有。
2. 無瞋恚（avyāpāda）：對他人懷有慈心。
3. 正見（sammā-diṭṭhi）：此處指相信業與業果的法則。

〔譯校註〕英文原稿將 "anabhijjhā" 解說為「對他人的成功感到歡喜」，那比較接近「隨喜」（muditā）；"anabhijjhā" 的標準義是不貪求、不覬覦，因此本譯稿依巴利語原義譯正。

行與業有的差別是：

1. 行是過去所造的業，業有是現在所造的業。
2. 行已經產生果報，業有則尚未產生果報。
3. 行的果報已經生起，對已生之果不能再加以改變；業有的果報尚未生起，因此在善知識的協助與修行之下，有可能使它不再產生果報。




⑧ Tanhā (Craving)

Tanhā means wanting, craving; & has 3 types:

(1) Kama tanhā_craving to the 5 cords of sensual pleasures.
(2) Bhava tanhā_craving for existence.
(3) Vibhava_tanhā without knowledge & not wanting any existence.

The differences between (1) & (2) are; craving for external objects is kama tanhā & for the internal khandha is bhavatanhā. Their nature is greed (lobha).


⑨ Upādānaṁ (Clinging)

There are 4 kinds of clinging;

(1) Kāmupādānaṁ – clinging to the 5 cords of sensual pleasure.
(2) Ditthupādānaṁ - clinging to the 62 kinds of wrong views.
(3) Sīlabbatupādānaṁ clinging to rites & ceremonies (One Burmese teacher said, clinging to wrong practices are the right meaning. For e.g, such practices as behave like a dog, a cow, etc. as mentioned in some suttas)
(4) Attavādupādānaṁ__Clinging to the doctrine of self, 20 types of identity views (sakkāya ditthi).

Four clingings, and combine together only has two. (1) is clinging with tanhā. (2), (3) & (4) are clinging with ditthi (views). Tanhā becomes stronger is upādāna. Both of them are lobha nature.


⑩ Kammabhava (existence)
Kammabhava means kammically active process of existence or actions conditioning for existence. In the diagram of the D.A process, kammabhava at see ③ was written with incomplete form; such as Bhava Kamma. Why is that? Because upapattibhava & kammabhava combine together only become completion (upapattibhava – passive or resultant process of existence). For an arahat it’s only functional kamma & no more existence. In the original 12 factors of D.A process was written as bhava only. Under the influence of clinging one engages in actions that are accumulated as kammas.

There are 3 types of kamma;
(1) Bodily action
(2) Verbal action
(3) & Mental action.

Bodily action has 3 kinds:
(a) Taking life
(b) Stealing
(c) Sexual misconduct.

Verbal action has 4 kinds:
(a) Telling lies
(b) Malicious Speech
(c) Harsh speech
(d) Frivolous talks

Mental action has 3 kinds:
(a) Covetousness (abhijjhā)
(b)Ill-will (Vyāpāda)
(c)Wrong view – not believing in kamma.


All these 10 negative kammas are called 10 unwholesome dhamma (akusala dhamma) or 10 ducarita dhamma (misconducts) or 10 apuññābhisaṅkhāra (black kammas). These dhammas can lead to bad destinations (dugati). To avoid them become 10 wholesome dhamma (kusala dhamma) or 10 good conducts (sucarita dhamma) or 10 puññābhisankhara, (white kammas). These can lead to good destinations (sugati).

The 3 wholesome mental actions (mano kusala kamma)are:

(1) Anabhijjha – joy & gladness in others’ successes.
(2) Avyāpāda – has metta (loving kindness) on others.
(3) Sammāditthi – right view, here is believing in the law of kamma.

The differences between sankhara & kammabhava are:

(1) Saṅkhāra was past kamma & kammabhava is the present one.
(2) Saṅkhāra had given the result & kammabhava not yet.
(3) The result of saṅkhāra had already arisen & can’t do anything about it. The result of kammabhava is not arising yet. So with the help of a good teacher & practice can make it becomes fruitless.

[Nalorakk]

十一、生（jāti）

生，是獲得新的生命或新的諸蘊。

生可分為四種：

1. 胎生（jalābuja）：從母胎出生。
2. 卵生（aṇḍaja）：從卵出生。
3. 濕生（saṃsedaja）：原稿舉生於木材、竹子、苔蘚、腐敗肉類或魚類之中的有情為例，並以各種蟲類說明；原稿又把它比作「自然複製」。
4. 化生（opapātika）：例如天人，一出生便具有完整長成的身形。

第三種與第四種的差別是：濕生的有情稀少，出生時身形細小，之後逐漸長大；原稿舉蓮花化生之人為例。

有情所具的蘊數也可能不同。有些具有五蘊；有些只有四名蘊，例如無色界梵天；有些只有色蘊，例如無想有情。


十二、老死（jarā-maraṇa）

死可分為四種：

1. 業盡死（kammakkhaya-maraṇa）：維持生命的業力耗盡而死。
2. 壽盡死（āyukkhaya-maraṇa）：壽命耗盡而死。
3. 業壽俱盡死（ubhayakkhaya-maraṇa）：業力與壽命同時耗盡而死。
4. 斷死（upacchedaka-maraṇa）：生命過程受到破壞而突然中斷，例如意外死亡。


〔譯校註〕英文原稿第四項寫作 "upaghātaka-maraṇa"；依南傳阿毘達磨通行分類，此處統一為 "upacchedaka-maraṇa"。

關於業有的補充說明

前面解說業有時，列出了身業，卻沒有包括服用酒類或毒品等麻醉品；在十不善業中，也找不到飲酒這一項，但五戒的第五戒就是遠離麻醉品。

我們知道，麻醉品對個人與社會都非常有害，這一點毫無疑問。違犯第五戒之後，也可能接著違犯其他四戒。佛陀也曾說明，這種行為會帶來不好的未來果報。既然如此，為什麼十不善業中沒有另外列出飲酒？

一位緬甸老師說，它已經包括在邪淫之中，但他沒有解釋理由。性欲的確能使人沉醉、失去理智；有些人由於性欲而從事非法或錯誤的性行為。某些經典在談到人類道德衰敗時，也提到非法之貪（adhamma-rāga）與邪法（micchā-dhamma）。今日的社會中，這類現象似乎愈來愈常見。




⑪ Jati (Birth)

Getting a new life or khandhas.

There are 4 kinds of births:
(1) Born from a mother’s womb – jalābuja.
(2) Born from an egg – andaja.
(3) Born from inside the woods, bamboos, moss, decomposed meats & fishes, these beings attached to these things samsedaja (many kinds of worms and can be regarded as natural cloning).
(4) Spontaneous births – opapāttika (e.g, heavenly beings) – having their full grown sizes with births. The differences between (3) & (4) are: Samsedaja beings were rare & small & grown up slowly, for e.g lotus born human.

Beings also can have different numbers of khandha. Some have 5 khandhas, some have 4 mind khandhas (e.g arūpabranma) & some only have the physical khandha (e.g, non-percipient beings).


⑫Jara, marana (Ageing & death)

There are 4 kinds of death
(1) Die after kammic energy has consumed – kammakkhaya marana.
(2) Die after life span has consumed Ayukhaya marana.
(3) Die after with both kammic energy & life span have consumed- ubayakkhaya marana.
(4) Die after the physical process is cutting off with destruction – upaghātaka marana. (e.g, killed by accident).

Note on Kammabhava:

On the factor of kammabhava and has mentioned about the bodily action – kāya kamma. It doesn’t include taking intoxicants (liquors & drugs). Also, we can’t find it in the 10 unwholesome kammas. In the 5 precepts the last one is abstinence from intoxicants.

We know that it’s very harmful to human beings & society & no doubts about it. If we break this one precept & can break all the other four. Even the Buddha mentioned about its future result was not good. So why don’t we find it in the 10 unwholesome kammas? A Burmese teacher said that it was including in the sexual misconduct.

But he didn’t explain the reason. True, sexual desire is intoxicating. Because of sexual desire some done unlawful & wrong sexual practices. Such as adhamma raga & miccha dhamma mentioned in some suttas, when the time came humans’ morals were degenerated. Nowadays we can see more & more these things in society.