台灣原始佛教協會

不要止於他人之言
原題： Don’t End Up at What Others Say
開示日期： 1961 年 1 月 8 日


不要讓自己最後只是落在別人的口舌與說法裡。動物落入人的口中，只死一次；人若任由他人的言說支配，卻可能在邪見與輪迴中死上許多次。你們應當把判斷落實在自己的五蘊上。別人所說的可能正確，也可能錯誤；五蘊親自顯示的生滅，卻不會欺騙你。

有人因聽信他人而改信基督宗教或伊斯蘭教，禪師把這稱為「落在他人之口」，並警告其中可能有邪見的危險。佛陀說，沒有比邪見更沉重的過失。五蘊從不告訴你「這是男人」或「這是女人」；它顯示的只是色、受、心等因緣所生的現象。

五蘊正在向你說法時，不要忽略它。它向你發出「來看」的邀請：來觀察我。當你實際觀察，先前生起的現象已經不在，這便是現前可見、可由自己驗證。要用自己的智慧跟隨它：感受是無常，正是感受在呼喚你觀察。

感受把自己的無常顯示出來。「受是無常」究竟是別人告訴你的，還是五蘊自己顯示給你的？應跟隨五蘊所顯示的事實，看見受無常、識無常、心無常。這種直接觀察不會錯。

禪師以佛法的功德作修行譬喻：「來看」是無常現象在召喚；「現前可見」則是觀智跟隨而知。色、受、心與諸法顯示無常，智慧便如實看見無常。臭蟲咬你時，不要立刻用手跟著反應，而要用智跟上；若只以慣性反應，緣起便會由受繼續接上愛、取、有。

「來看」是召喚者，「現前可見」是跟隨者；如此修習，法便顯得不待時節，能在當下帶來效果。禪師接著引用《教給孤獨長者經》的故事，說明如何由觀察走向不執取。

怎樣才能不再執著？應觀察所執著對象的無常。看不見它的過患，執著便會生起；看見它的過患，執著便逐漸消退。任何法中都沒有一個真實的人或眾生，這就是空法。

看見諸行無常、對它們厭離，乃至看見它們止息，整個過程中都沒有一個人或眾生。就觀察層面而言，五蘊空無常住的我與靈魂；進一步，當一切有為行法止息，便是寂靜的涅槃。涅槃不是另一個「我」的住處，也不是把某個實有的人消滅掉。


中文譯校說明

1. 原題的 "end up at others’ mouths" 是緬甸語式譬喻，意指把信念與命運交給他人的言說，而不親自觀察驗證；因此題名譯為「不要止於他人之言」。

2. 原稿把 "ehipassiko" 直接等同 "anicca"，把 "sandiṭṭhiko" 直接等同 "vipassanā"，是禪師依佛法功德所作的修行發揮。依通常詞義，前者是「來看、值得親見」，後者是「現前可見、可親自證知」，本身並不是無常與觀禪的同義詞。

3. 原稿所引《Anāthapiṇḍikovāda Sutta》 是《中部》MN 143。經中舍利弗教誡病重的給孤獨長者，不應執取六根、六境、六識、六觸、六受、諸界與諸蘊等為「我」或「我所」。

4. 原稿的 "two kinds of emptiness" 說法不夠清楚。五蘊「空於我與我所」可由 "suññatā" 說明；涅槃則是貪、瞋、癡及一切有為苦的止息，不宜譯成「空掉無我」或把 "anatta" 當成某種要被消滅的實體。



[01] Don’t end up at what others say?
8th January 1961

Don’t end up at others’ mouths. (Animals end up at human mouth die once,but human ends up at others’ mouths die for many times). You must end upat your khandhas. What others say can be right or wrong. But your khandha never tell you wrong.

Burmese become Christian and Muslim are ending up at others’ mouths. They are under the danger of wrong view (miccha ditthi). The Buddha said that there was no fault heavier than wrong view. The khandha never tell you, it’s a man or a woman. Tell you only form, feeling, mind etc.

When they are telling you don’t neglect it. They will tell you, Ehi-passiko Come! And contemplate me. When you contemplate, it’s not there—Sanditthiko- it’s visible here and now. Follow it with your own knowledge. Feeling (vedana) is anicca. Calling at you is feeling.

It shows its impermanence to you. Vedanaṁ aniccaṁ—Feeling is impermanent. Is this other people (whatever their belief system) told you? Or the khandha itself shows you? You follow the khandha shows you that,seeing vedana anicca, consciousness anicca (mind anicca).

It can’t be wrong. Ehi-passiko is impermanence (aniccaṁ) and sanditthiko is insight (vipassanā) :
i.e, form, vedana, mind, dhamma and their anicca are insight knowledge = anicca vipassanā. When the bed bug bites you don’t follow with your hand but with nyan (knowledge). If you follow with the hand Dependent Arising will continue.

Ehi-passiko is the caller and sanditthiko is the follower. In this way becomes akaliko-non temporal, giving you the result without delay (continued the story of Anāthā pindikovāda Sutta).

How to do it and become non-attachment? If you can contemplate the impermanence of the object of attachment. If you not see its faults and become attachment. By seeing the faults and has no attachment. Any dhamma without any person or being is emptiness suññāta dhamma.

Seeing impermanence, their disenchantment and their ending are without person and being is emptiness (suññãta). There are two emptiness. Seeing their impermanence and disenchantment are the emptiness of without self (atta) and soul (jiva). The second is the emptiness of not-self(anatta) NiBBĀNA.

止息與隨觀
原題： Stopping and Contemplation
開示日期： 1961 年 1 月 9 日


無論投生到哪裡，這副五蘊都會逼迫你。從母胎出生之時起，便像把老與死頂在頭上一起帶來。不要以為換到任何一種生命便會真正美好；只有五蘊苦的止息、寂靜，才是真正的安穩。不要受渴愛奉承，便把有苦的生命誤認為美好。

佛陀把五取蘊說為苦諦。這是由一切知佛陀所教導的，我們應據此確認：若要終結苦，就必須使造成後有五蘊的原因止息。要做的工作，是斷除苦因，而不是只替五蘊換一個去處。

佛陀依眾生不同的性向而說法，所以不要任意排斥其中任何教法。他曾教導通往天界、梵天界與涅槃的道路，各有其對機之處；但若能辨知無常，便已朝涅槃前進。要持續不懈地修習，不必灰心放棄。

我們必須走向五蘊止息的涅槃。對五蘊生起厭離，便有可能達到；不要讓疑惑阻斷修行。即使今生尚未完成，今生建立的正見、觀智與不退精進，也能成為往後的強大資糧；然而這並不是說，不必繼續修習便會在來生自動完成。

如果每一種生命都真的美好，屍體便不必辦理喪葬、移出住處。緬甸語把屍體稱為「不淨」，原句直譯近於「便不必把屍體丟出去」。這具身體活著時排泄尿糞，死後又因腐敗惡臭而必須移到村外；它並不是可永久依靠的安樂之所。

使五蘊苦走向終結，可以從兩種方法著手：一是讓經驗止於單純的所見、所聞、所覺、所知；二是隨觀已生現象的無常。若不能在感官接觸之初止住後續的愛取，便應觀察現象生起後必然滅去。

現在說明內觀中的「止息法」。摩羅迦子請求佛陀給予通往涅槃的簡要教誡，佛陀教他在所見中只是所見，在所聞中只是所聞，在所覺與所知中也只是所覺、所知。年輕人和老年人都可能證悟法；佛世有年幼的沙彌，也有高齡才修行的弟子。關鍵在於遇到善知識，並持續努力。

若不讓渴愛介入，便能朝涅槃前進。例如看見白色時，只止於白色被看見以及相應的了知，不讓「好看、難看、我的、我要」等後續心行接上。吃甜食時，只如實知道甜；感到冷時，只如實知道冷。能在這裡停止，便是善於修行的人，但多數人並不容易做到。

因此有兩種實修途徑：止於單純的經驗，以及隨觀無常。運用正念與智慧看見無常，也是一種止息，因為它阻止渴愛接續生起。《中部》初五十經中也說，藉由如實觀察能使諸漏消除。

摩羅迦子藉由「止」而斷盡諸漏。感官經驗止於如實所知，諸根便得到防護，煩惱漏不再流入。若做不到這點，便採用另一方法：在看見與了知發生時，觀察眼識及其經驗的無常。兩者都能導向離貪與涅槃。

獨居安靜處時，較可能讓經驗止於只是所見；混在人群與複雜境界中，難度便提高。禪師把修習諸根稱為止息的方法，把培育覺支或道支、隨觀無常稱為隨觀的方法。

修行時有時會忘記觀無常，許多不知不覺便混入其中。煩惱一旦介入，智慧成熟的速度就會減慢。因此，若不能在接觸之初止住，務必立即以正念與智慧觀察它的生滅。

〔英譯者按：依禪師的說法，佛陀只對婆醯迦與摩羅迦子兩位弟子直接採用這種「止於只是所見」的簡要教法。多數初學者難以在現象一生起時就停住，隨觀其無常通常較容易。〕


中文譯校說明

1. 摩羅迦子的教誡出自《相應部》SN 35.95〈Māluṅkyaputtasutta〉；相近的著名教誡見於《Ud》1.10〈Bāhiyasutta〉。兩經的核心不是壓抑知覺，而是不在單純的見聞覺知之後建構「我在其中」及愛取。

2. 原稿把兩條路概括為 "stopping" 與 "contemplation"。前者可理解為經驗止於如實所知，不接續渴愛；後者是觀察已生現象的無常。兩者都需要正念、正知與正見，不能把「止」誤解成令心空白或強行中斷感官作用。

3. 原稿說佛陀只對婆醯迦與摩羅迦子教過此法，是禪師對兩篇顯著經例的歸納，不宜理解為整部早期經典絕無其他相近教導。

4. "Mūlapaṇṇāsa" 是《中部》的初五十經，不是一部單獨經典。原稿沒有指明確切經號；《中部》多處說明由如實知見六處、五蘊或受而離貪、斷漏，因此正文不強行補上一個不確定出處。

5. 原講說今生未得、來生會得，是精進勸勉語。未證道果者仍受因緣與業力影響，不能把它解讀為保證；真正不退轉向究竟解脫，是已證預流果等聖者的特質。



[02] Stopping and contemplation
9th January 1961

This khandha will torture you wherever you are in. From the beginning come out from the mother’s womb carrying on the head with aging and death. Don’t think that whatever life you are in will be good. Only with the ending of khandha or the peacefulness is really good. As flattering by tanhā don’t think it as good.

The Buddha mentioned it as the truth of dukkha. It was taught by the all knowing Buddha (sabbañūta Buddha) that we have to take it as a confirmation. If you want to end dukkha must end the khandha.

If you want to end dukkha must do the work of ending khandha. Must do the ending of the cause. The Buddha taught to people according to their temperaments. So don’t reject any of them.

The ways to heavens, Brahma Worlds and Nibbāna, all these were taught by him according to people temperaments. If you discern impermanence will arrive to Nibbāna. Continue forward with persistent practice and no need to give up.

You must get the ending of khandha which is Nibbāna. If you are disenchanted to the khandha and will get it. Don’t let your doubt come in. Even you don’t get it in this life will get it in next life (to fulfill this point yogis must do their practices without any giving up in this life whatever the reasons may be).

Someone get it in this life will finish it in next life. (as like Sayadaw). If any kinds of life is good no need to perform the funeral. (In Burmese a dead body is use as asubha. The Pali word for foulness. Literal translation will be no need to throw the corpse away.)

When you are still alive this asubha (foul body) discharges urine and excrement. After death, this asubha (corpse)—has to be taken away to outside the village because of the disgusting smell.

The works of ending khandha are the contemplation of impermanence and the stopping method. If you can’t stop with the stopping method and out of reach the target, then contemplate impermanence.

I’ll show you the stopping method of insight (vipassanã). Mālunkyaputta requested the Buddha to give him short instruction to Nibbāna. Young and old can realize the Dhamma (At the time of the Buddha, young novices; such as Sumana, Panita, both of them 7 years old and old people; such as Radha, Bakula, both 80 years old etc. had the realiza- ion). Meeting a good teacher and with persistent effort will realize it.

If you don’t give the permission for tanhā to come in will arrive Nibbāna. As an example; you see a form, if you see the white color, then just stopping at white. That is, seeing white and the knowing. Don’t let the other mind states come in.


If you eat sweet food just stopping at knowing the sweetness. And if you know cold just stopping at the coldness. You all are good runners. so mostly can’t stop. So, there are 2 ways of practice; Stopping and contemplation of impermanence.

Using mindfulness (sati) and wisdom (pañña) are also a kind of stopping. In this way tanhā ceases. In the Mulapannasa (Majjima Nikāya) with contemplation can dispel āsava (taints).

Mālunkya dispelled āsava by stopping. By stopping the sense faculties are in safety and dispel āsava. You can’t find this in books. Sense faculties are becoming safe and no taints come in. If you can’t stop will give you another method.

As an example, in the seeing and knowing, contemplate the impermanence of seeing. Both of them are arriving to Nibbāna in the same way. If you are staying alone in a quiet place you can stop by just seeing? If you are mix-up with other people and it becomes difficult.

Indriyabhāvanā (development of sense faculty) and bojjhanga or maggaṅga bhāvanā (Development of enlightenment factors or the path factors) are the stopping and contemplation methods.

Sometimes even you can forget to contemplate impermanence. A lot of not knowing (avijjā) come into the practice. If kilesas come in and slow to get the knowledge.

(According to Sayadaw stopping methods was the Buddha only taught to 2 disciples, i.e, Bahiya Daruciriya and Malunkya putta. For most people it’s difficult to just stop at whatever arising in the beginning pratice. But contemplation is more easier.)

無常
原題： Impermanence
開示日期： 1961 年 1 月 11 日


凡夫對智慧所應認識的內容各執一端，因而陷入混亂，所以佛陀開示了《緊獸喻經》。只要清楚辨知諸現象的生起與滅去，便能朝向涅槃；但必須一路隨觀到生滅的徹底止息，不能在中途停住。

五蘊中的任何一蘊都可以作為觀察對象。持續觀察到它的生滅本性完全顯明，便有可能證見不生不滅的涅槃，所以不要灰心。某個心生起時就觀察它；再看時，那個心已不在。能如實知道「它已不在」，便已抓到修觀的要點。

以後一個心觀察前一個心，並不是兩個心同時並排存在；心不能在同一剎那同時生起。觀心時，其他蘊也不離當下身心過程，因為五蘊依條件共同運作、生起與滅去。行者只須依性向選擇其中一種較清楚的所緣。

佛陀依眾生不同性行，教導身、受、心、法四種念住。選擇適合自己的主要所緣很重要；一些行者的實修經驗也支持這一點。不過選擇所緣並不表示只承認一蘊存在，而是從最清楚的一門切入整體生滅過程。

修觀初期，無常現象在前，觀察它的智慧隨後生起；禪師用「無常在前，道智因素在後」來表示。到最後，涅槃成為道心的所緣，出世間道智隨之生起；也就是「涅槃在前，道支在後」。這兩組說法十分重要。

〔英譯者按：禪師對直接經驗的法義說明有時細微深奧，不能只在表面聽過；其中有許多滋養內心、值得仔細思惟的內容。〕

若未辨知無常，世間的觀智便不能生起；若無常行法尚未在觀智中走到止息，便不能證見涅槃。在觀智與出世間道智之間，行者持續看見的仍是無常、敗壞與止息的有為法。

沒有老師指導，容易生起混亂的理解。經中的凡夫比丘正因各人所說不同而困惑。凡夫常憑口才熱衷爭論，卻沒有回到自己身心驗證。

那位比丘請教的第四位阿羅漢指出：「最重要的是，無論觀察什麼，都要辨知它的生起與滅去。」行者可依自己性向，從四念住的任何一門修習。

例如偏好觀受，便在任何感受生起時觀察它的無常，進而對它厭離，並看見它的止息。有人會抱怨自己看不見無常，其實日常經驗已不斷顯示它。

坐著時，想站起來的心生起；站起來以後，那個想站的心已經消失。接著想坐下，坐下以後，想坐的心也已消失。這難道不正是無常嗎？不要向遠處尋找，應在一個個已生即滅的心上如實觀察。


中文譯校說明

1. 原稿把經名寫成帶問號的《Kimsupama Sutta》。依故事內容，應為《相應部》SN 35.245〈Kiṃsukopamasutta〉：一位比丘向四位已證悟比丘請問清淨見，各人依六處、五蘊、四大與「凡所集起皆是滅法」作答，佛陀以緊獸樹和守城者的譬喻說明這些答案各從不同角度成立。

2. 原稿說心不能同時生起，是南傳阿毗達磨的剎那心相續模型；早期經文主要強調心與五蘊依緣生滅，沒有在本經中展開完整的剎那論。

3. "anicca／magga" 與 "Nibbāna／maggaṅga" 是莫哥禪師的口訣式表達：觀智以無常行法為所緣，出世間道智則以涅槃為所緣。不能把一般看見變化直接等同出世間聖道。

4. 原稿把第四位阿羅漢的回答概括成「無論觀什麼，重點是無常」；《相應部》SN 35.245 的相應句義更完整地指出：「凡所集起者，一切皆是滅法。」



[03] Impermanence
11th January 1961

Worldlings (puthujjana) were confused with the knowledge (nyan). Therefore the Buddha gave this talk (Kimsupama Sutta). If you discern the arising and passing away of phenomena will see Nibbāna. Must follow to the end of it (i.e impermanence).

You can contemplate anyone of the five khandhas and when it comes to an end will see Nibbāna. Don’t be in low spirit. Minds arise and you observe them and not there. If you know it’s not there and that’s enough.

The mind observes the mind. Minds can’t arise together or can’t be in parallel. If you contemplate the mind all other khandhas are including in it. (The 5 khandhas are arising and vanishing together).

Just contemplate one of them which you prefer (the Buddha taught 4 objects for insight depending on the human characters. For a yogi to choose a right object is important. (Some yogis experiences support this point.)


During the first part, impermanence is before and follows after by knowledge (nyan) (i.e; anicca / magga). At last Nibbāna is before and follows after by Path knowledge. (i.e, Nibbāna/magganga) These 2 words are very important.

(Sometimes Sayadaw’s Dhamma explanations for direct experiences were subtle and profound. Can’t be listened with superficially. hese are a lot of food for the heart and thought for careful reflection).

Without discerning impermanence mundane knowledge (lokiya magga) can’t arise. Without ending of impermanence can’t see Nibbāna. In between them (i.e insight knowledge and path knowledge) you will only see impermanence.

Without a teacher will have confused view and misunderstanding (in the sutta, the worldling monk had confusion). Worldlings are very strong in arguments because of their talkativeness.

“The main thing is discerning impermanence of whatever you are contemplating (this was the 4th arahant’s instruction to the worldling monk).” You can contemplate anyone of the 4 satipatthāna to your preference.

As example, if you prefer feeling and whatever feeling arises contemplate its impermanence, disenchantment and the ending of it. May be you’ll complain as can’t see impermanence.

For example, during the sitting you want to get up. After getting up the wanting mind is gone. Again, you want to sit down, after you sit down and the wanting mind is gone. Is this not impermanence?

調伏六種動物
原題： Training the Six Animals
開示日期： 1961 年 1 月 13 日、15 日；1962 年 3 月 21 日、22 日

〔英譯者按：在各種精神導師中，佛陀是極卓越的老師。《經藏》中，他運用譬喻、類比與隱喻說明教法，能直接深入聽眾內心，產生強大作用。有些譬喻本身含有細微深義，必須經過認真思惟才能發現。我們也應深入思惟經教，以培育慧根並付諸實修。

禪師依《六處相應》的「六種動物譬喻」作了四次開示。佛陀用它教導比丘防護眼、耳、鼻、舌、身、意六根，說明不防護與善加防護的不同結果。〕


第一講

有一個人捕捉了六種各有不同棲息地與覓食處的動物：蛇、鱷魚、鳥、狗、胡狼與猴子。他以堅固的繩索分別繫住牠們，再把六條繩索在中央打成一個結，然後放開。

六種動物各自想回到自己的棲息地與覓食處，所以朝六個不同方向拉扯。蛇要鑽進蟻丘，鱷魚要下水，鳥要飛上天空，狗要跑入村莊，胡狼要進入墓地，猴子則要回到森林。

〔英譯者按：仔細想像這幅景象，既滑稽又令人憐憫。人類的處境也一樣，甚至比動物更糟。禪師進一步把中央的繩結譬喻為無明，把六條繩索譬喻為渴愛，把六種動物譬喻為六根；若將譬喻放回自己的生活，就會看見人如何被拉扯得既可笑又愚癡。〕

接著，佛陀教導比丘如何調伏六種動物，也就是如何防護六根：把六條繩索都繫在一根牢固的柱子上。牠們仍各自朝喜愛的方向掙扎，但經過一段時間，全都疲憊、筋疲力竭，只能在柱邊躺下。這根牢柱代表念住；經文本身更具體地說，是「身至念」。

佛陀的工作，是教到人們能夠明白；你們的工作，則是在明白後實際修行。追逐財富十分辛苦，死亡時卻要把一切留在身後。反觀六根，好像每一根都與無明和渴愛相連：六條繩是渴愛，中央繩結是無明，趕著這群動物的人則是行者。六種動物的本性與偏好彼此不同，六根所追逐的境界也各不相同。

你們來到人間，彷彿每天都在照料這六種動物。若想不再被牠們拉走，便要把堅固的內觀之柱打入地中，以念住把六根穩穩繫住。


第二講

這副五蘊從不完全順從你的願望。它本身並沒有可長久依靠的美好，我們卻不得不與它共同生活。身體會衰老；你必須照顧、餵養它，它仍然會生病。

我們的雙眼沒有智慧之光，是無明的力量所致；渴愛又盲目地追逐事物。因此，我們一直與苦諦同住。這具五蘊充滿疼痛與瘡患，你們可以親自檢查是否如此。現在坐著，能否始終不改變姿勢？內在的受很快便會翻騰。這是由過去煩惱與業所帶來的異熟輪五蘊。

排便、排尿、飢餓、口渴等種種事，持續在身體上發生。已經帶著瘡痛的人，又走進遍布尖刺的灌木叢；這片尖刺林，就是六種外在感官境界。這副身體無論安置在哪裡，都不能獲得絕對安全。

任何受都不能給你永久的安穩。若缺乏正見，樂受容易接上貪，苦受容易接上瞋，不苦不樂受容易被癡所覆蔽；在緣起中，受便繼續成為愛的條件。只有如實隨觀，受的生起才會成為智慧的所緣，而不必接上愛取。

原有的身受受到色、聲、香、味、觸、法六境刺激，又引生喜悅、憂惱與平捨等心理感受。我們必須走向受的徹底止息。內在已充滿感受，卻又不斷走進外在尖刺林，製造新的感受。眾生不能在有五蘊的生命中完全沒有受，就像身上長瘡的猴子四處亂抓，反而使傷口愈來愈嚴重。佛陀也從許多角度把身體譬喻為疾病。

那麼，何時才能真正從它解脫？我們同時帶著內瘡，又遭遇外刺。每一種感官境界都可能成為刺，引生新的感受。內在這副異熟身，是過去渴愛、取、有與業的結果；禪師說，這也包括眾生過去一再發願求取後有的結果，老師無法替你取消已成熟的異熟。

但當下由境界引起的心受，仍可透過修行調整。外面的刺很多；多數凡夫只在臨終病床上才強烈知道受，平時並不明白內外接觸一直在生起各種感受。

應觀察色、聲、香、味、觸等經驗的無常，也就是觀察見、聞、嗅、嘗、觸與知的生滅。智慧如此生起，渴愛便不必跟在受後面。也可觀察感官對象與能知之心的無常，使後續愛取沒有條件；若內在心受已經生起，也立即觀察它的無常，不讓它接上渴愛。


第三講

身上有瘡的人，內在潛藏著貪、瞋、癡等煩惱法；沒有接觸境界時，它們未必顯現。一旦擠進充滿尖刺的感官境界之林，潛在煩惱便以貪、瞋、癡的形式冒出。

因此，我們始終帶著潛伏的瘡。佛陀警告我們，不要毫無防護地把自己推進尖刺叢。若接觸種種境界，內心仍不生貪、瞋、癡，那才沒有過失。

佛陀再以六種動物說明如何照料六根：用牢固繩索分別繫住，並把六條繩結在一起。若沒有固定的柱子，力量最強的動物會拖著其他五隻一起跑。六根也是如此，每天都必須照料；某一根門的強烈欲求隨時可能不由自主地把我們拉走。現在，我要教你們控制牠們的方法。


第四講

六種動物性情與偏好各異。我們被渴愛的六條繩索綁在牠們身上，又在無明的繩結下趕著牠們走。

若不想被牠們拖到死亡，便要在地上打下一根堅固的柱子，把牠們繫在那裡。掙扎疲憊後，牠們終究要回到柱邊躺下。所以佛陀教我們安住於四念住中的一門。若能在渴愛介入前，觀察六根門所生現象的生滅，便不再把它們結成無明與愛取之結。

六根門無論生起什麼，都應隨即觀察。禪師在這裡特別指導觀心：任何心生起，便觀察那個心的無常。缺少正念地活著，是惡劣地生活，也會在迷失中死去；因此佛陀一再強調，念住之道極其重要。


中文譯校說明

1. 本講主要依據《相應部》SN 35.247〈Chappāṇakopamasutta〉。經文把六根比作六種動物，把牢固柱子明確解釋為 "kāyagatāsati"（身至念）；禪師進一步以四念住與觀心廣義說明這根柱子。

2. 原稿把六條繩固定說成 "taṇhā"、中央繩結說成 "avijjā"，是禪師在經喻上的延伸。原經的重點是：未防護的六根各自追逐可意境界；修習身至念，六根便受到調伏。

3. 樂受、苦受與不苦不樂受不會必然分別「變成」貪、瞋、癡。只有在無明與不如理作意等條件下，受才可能接上愛取；聖者也有身受，卻不再由受生起導向後有的渴愛。

4. 「終結受」不是壓抑或麻醉當下感受，而是如實知受、斷除對受的貪著，最終使造成後有五蘊與未來受的因止息。

5. 原稿說內在身受由過去的 "prayers" 成就，宜依緣起理解為過去無明、渴愛、取與業所造成的異熟；不能把所有疾病或疼痛簡化成某次祈願的直接結果。



[04] Training the Six Animals
13th and 15th January 1961, 21st, 22nd March 1962

(The Buddha was the most remarkable teacher among all the spiritual teachers. In the Sutta Nikāya, he used similes, analogies, metaphors etc to explain his teachings. It directly went into the hearts of listeners and effected strongly.

Sometimes it had subtle and profound meanings in itself and found out by the listeners with serious contemplation. We have to use the sutta teachings by serious contemplation to develop wisdom faculty and practice.

Sayadaw gave four talks based on the Salāyatanasamyutta, The simile of the Six Animals. The Buddha taught to the monks how to restraint the 6 sense faculties. It’s about restraint and non restraint and their consequences.

In this sutta the Buddha gave the analogy or simile of the 6 animals which represented the 6 sense faculties of eye, ear, nose, tongue, body and mind respectively.)


T1
A man would catch 6 animals; a snake, a crocodile, a bird, a dog, a jackal and a monkey with different domains and feeding grounds, & tie them each with a strong rope. Having done so, he would tie all the ropes together with a knot in the middle and release them.

The 6 animals with different domains and feeding grounds would each pull in the direction of its own feeding ground and domain.

(It we contemplate this point it’s very funny and humorous and a lot of compassion to these animals. Human beings are also in the same situation even may be worse than animals.

The knot in the middle was representing ignorance and human being and the 6 ropes were tanhā and connected with like 6 sense objects, here the 6 animals, if we take this simile into our human life will find out that how funny and stupid human beings are.)

The snake wanted to enter an anthill. The crocodile wanted to enter the water. The bird wanted to fly up into the sky. The dog wanted to enter a village. The jackal wanted to enter a charnel ground and the monkey wanted to enter a forest respectively.

And then the Buddha taught the monks how to train the 6 animals (i.e, eye, ear, nose, tongue, body and mind) Bound all the 6 animals to a strong post or pillar. Then, the 6 animals with different domains and feeding grounds would each pull in the direction of its own.

After struggling for sometime all became worn out, fatigued and lied down at the post. Here the strong post represented mindfulness practice.

The Buddha’s business was to teach people until they understood. You all business is after understand have to practice. Making wealth is tiring. After death everything left behind and wasted (Sayadaw talked about the 6 animals represented like 6 sense-doors.)

Each sense door connect with ignorance and craving. Therefore the khandha connects with avijjā and tanhā. The 6 ropes are tanhā. Tie the ropes together with a knot is ignorance. Herding the animals is yogi. All 6 of them are not the same nature and preferences.

(Sayadaw explained each of the animals’ nature and the 6 sense doors nature in human life.) You all come to this human world look after these animals. To free from their pulling away you must strike a strong vipassanã post in the ground.


T2
This khandha is not following your wishes. You have to live together with this khandha without any goodness in itself. It’s getting old. Has to look after and by feeding it, but it still becomes sick.

Our both eyes don’t get the light of knowledge is the power of ignorance. Tanhā is also very blindly carving to things. So always we are living with the truth of dukkha. This khandha is inflicting with pain and sores.

Because it’s the aggregates of feeling. It’s true or not just look at it. Now, you are sitting. Can you sit without any change. Inner feeling flares up. It’s the vipaka vatta khandha— the resultant body of the rounds of existence (created by defilements and kamma).

With the matters of defecating and urination, hunger and thirst etc. a lot of things going on with this body. In these situations, a person in vedana (here referred to dukkha) is suitable for him to go through into the thorny bushes (here means the 6 thorny sense-objects). You can’t keep it anywhere for safety.

No feeling gives you any good results. Pleasant feeling (sukha vedana) connect to the greed of Dependent Arising. Unpleasant feeling (dukkha vedana) connect to the anger of Dependent Arising.

Neutral feeling (upekkha vedana) connect to the delusion of Dependent Arising. Every feeling arises will be good only by contemplation. On the original feeling pierce by the thorns of 6 sense objects that pleasant mental feelings (somanassa), unpleasant mental feeling (domanassa) and neutral mental feeling (upekkha) are arising again.

We must end the feeling. Inside has full of feelings and then we are going into the outside thorny forest and new feelings arise. You can’t live without any feeling. It was like a monkey had a sore which he scratched randomly with hand and it becomes serious. The Buddha referred to the body in 40 different ways as diseases.

Therefore, what time you are free from it. We are living with the external and outer sores (Sayadaw explained each one of the thorns, i.e sense objects with their examples). With outer thorns and feelings arise inside.

Your inner feeling (i.e, bodily feelings) are fulfilled by your past prayers and I can’t do anything for you. (For a popular example, later Buddhists want to be born again and again and they are making vows and prayers for that purpose).

We can make adjustment to the mental feelings. There are many thorns outside. The majority of common people are knowing only the vedana of near death on bed. They don’t know there are vedana inside and outside.

Contemplate the impermanence of form, sound, smell etc. (i.e, seeing, hearing, etc) In this way knowledge arises and tanhā will not follow behind vedana. (By contemplation of seeing, hearing etc not lead to tanhā.

For finishing all the vedana by contemplation, you can contemplate the impermanence of sense objects and the knowing mind (consciousness). Therefore vedana not arises and also finishing of tanhā. If internal mental feeling arises can contemplate its impermanence and will not connect to tanhā.


T3
People with sores (defilements) have greed, anger and delusion dhammas latent in them. Not contact with sense objects and it don’t arise. If you push through into the thorny bushes—the forest of sense objects and then the latent dhammas arise as greed, anger and delusion.

Therefore we always have latent sores within us. The Buddha warned us not pushed ourselves into the thorny bushes.

If you go into the forest of sense objects and no greed, anger, and delusion arise is without faults. The Buddha gave an example how to look after the 6 animals. Bound each of these 6 animals with strong ropes and together made a knot.

The other five animals would follow behind the strongest one as pulling by it. (Sayadaw told the nature of 6 animals). Everyday we have to look after the 6 sense doors like the 6 animals. Always we are pulling away by one of the strongest one without our preferences. I will teach you the way to control them.

T4
(Retold the nature of the 6 animals) We are binding the 6 animals have different nature and preference with the ropes of tanhā and herding them by the knot of ignorance. If you don’t want to die as pulling by them and strike a strong post on the ground and bind them there. They have to come and lie down there.

Therefore the Buddha taught us to live with one of the satipatthāna. Without it we are living and dying with the impermanence of lives. If you can contemplate before the tanhā come in and not become the knot of ignorance.

You must contemplate whatever arises from the 6 sense doors (Sayawdaw instructed contemplation of the mind-cittānupassanā). Living with lacking of mindfulness is a life of bad living and dying. Therefore the Buddha said that the way of mindfulness was very important.

折斷諸漏的輪軸
原題： Breaking the Axle of the Taints
開示日期： 1959 年 1 月 5 日、1961 年 1 月 16 日及 10 月 24 日

〔英譯者按：這三次開示的日期不同，但內容彼此相連，都以車輪象徵佛法與修行。輪圖主要配合第三講，也可用來理解前兩講。〕



圖中完整車輪及拆開的部件，由內向外可分為五部分：

最內層的輪軸代表三漏：欲漏、有漏、見漏；禪師把三者歸納為渴愛與邪見。
紅色內輪代表無明與渴愛。
四根輪輻代表眾生所造的四類業：欲界善業、不善業、色界禪業與無色界禪業。
藍色外輪代表五蘊；廣義也包括只有色蘊或只有名蘊的某些梵天生命型態。
最外層黑色鐵圈代表隨五蘊而來的生、老、病、死；如同鐵圈包覆木輪，使它跟著整個輪體轉動。


第一講

〔英譯者按：禪師用本講幫助行者判別趨近苦滅、涅槃與果定時的經驗。當苦滅已近，行者經驗到的只是苦生與苦滅，不再以人物或整體五蘊的概念觀看。即使以受為所緣，也不再停在「這是某種受」的名稱，而只清楚看見無常。

當苦的施設逐漸止息、涅槃成為所緣時，出世間道心證見苦滅；隨後的果心也以涅槃為所緣。禪師又區分根本緣起與轉起緣起，稱為較長與較短的緣起：十二支全體為根本緣起，從識至業有的現行過程則稱轉起緣起。這是禪師解說《相應部》緣起教法的方式。〕

車輪由輪軸、內輪、輪輻、外輪與最外鐵圈五部分組成。輪軸是諸漏；內輪是無明與渴愛；輪輻是業；外輪是五蘊；最外輪則是老、病、死。

禪師在第一講依三種「漏」說明輪迴去向：欲漏推動欲界生命，眾生投生為人或欲界天；無明推動造作而可能走向四惡趣；有漏則推動梵天界的生命。這一講只以三根輪輻概括業的去向。完整十二支緣起顯示輪迴之苦，能令人生起悚懼與迫切感；六根門正像不斷製造整座車輪的工廠。

輪軸轉動內輪，無明與渴愛支持業的輪輻，輪輻又撐起五蘊外輪，老病死的鐵圈隨之轉動。若以念住修習截斷業行的輪輻，諸漏、無明、渴愛與後有五蘊便都走向止息；這就是苦的終結、涅槃。眾生轉動漏的車輪以延續苦，佛陀則轉動法輪，引導眾生終結苦。

「已作智」是知道苦滅的智慧。此處要親證兩件事：苦的止息，以及涅槃現為道心的所緣。禪師把內觀進程分為諦智、作智與已作智：如實見無常屬履行觀苦之作用的作智；從厭離智以後，逐步深入苦諦，仍屬作智；道智徹底完成應作之事，才是已作智。

已作智接近生起時，行者只見苦的過程流轉，不再看成固定的身與心，而知道「苦生起、苦止息」。苦止息時，涅槃現為所緣，道智證知它；之後果心生起，也同樣以涅槃為所緣。因此，道智與果智的功能並不完全相同。

緣起就是苦蘊相續流轉；涅槃則是這苦蘊流轉的止息，不再有後有苦蘊生起。禪師以「① 苦生、② 苦滅」提示行者：道智在苦滅之際親證涅槃，隨後果心現起。這類描述直指禪修經驗，語言難免有限，應依經論架構審慎理解，而最終仍須由直接證知確認。

較長的根本緣起顯示十二支輪迴全貌；較短的轉起緣起則著重現前流程。理解根本緣起也很重要，因為真正看清輪迴苦，才會生起強烈悚懼，願意努力終結苦。圖中的藍輪是五蘊，外包黑色鐵圈則是老、病、死。


第二講

〔英譯者按：這一講比前講加入更多實修細節。三漏是欲漏、有漏、見漏，如同車輪的軸；三者歸納為渴愛與邪見。要折斷諸漏，必須用八正道的智慧之劍。截斷分兩階段：觀智先削去外層，出世間道智再斷除核心輪軸。〕

五取蘊沒有真正、持久的安樂，它是苦諦。誰建造這副五蘊？輪圖最外的鐵圈是生、老、病、死，而使整個輪體轉動的核心則是漏的輪軸。若不知道其因果關係，便以為中央輪軸與外面的老死相距很遠；其實輪軸連著無明內輪，再經業的輪輻連到五蘊與老死。

輪軸推動內輪，善業與不善業的輪輻一端接著無明與渴愛，另一端接著五蘊及老死。車輪旋轉時，輪輻時而上、時而下；眾生也依業力時而上生、時而下墮，而長久以惡趣為家。每天檢查自己心中善、不善法的比例，便能理解這項警告。

外輪依輪軸而動，這就是生死輪迴。經文說，由漏集起而有無明集起；無明緣行，行又經由後續條件導向生與老死。渴愛與諸漏使無明之輪轉動；由無明而有造作，業的輪輻形成，最後連到生、老、病、死。

所以，無論作何種供養，都應把功德導向諸漏盡滅：「願我此功德導向諸漏盡。」漏盡即是解脫與涅槃的實現。諸漏與無明相互滋養；只要煩惱根仍在，輪迴車輪便會繼續轉動，故必須將它折斷。

本講列出三漏：

欲漏：沉溺、黏著色、聲、香、味、觸五欲。
有漏：渴望這一種或那一種生命與存在。
見漏：把身心與事物執取為「我」和「我所」。

折斷輪軸，車輪便無法再轉，生死流轉也不能繼續。眾生取得的五蘊既是不淨、可厭而受苦的重擔，卻又不斷為自己增添對兒女等人的執著與負荷；從聖者的眼光看，這實在可羞可愍。

我們曾在輪迴中有時有棺木、有時沒有，有時穿衣、有時連衣物也沒有；在人與畜生等生命之間不斷來去，帶著種種羞恥與危險。因此，應開始折斷輪軸的工作。輪軸一斷，即使其他部件仍暫時相連，車輪也不能再繼續轉動。

禪師把輪軸歸納為貪與邪見，並說渴愛在推動輪迴上力量極強。只有以道支之劍，才能徹底截斷核心。觀智先盡可能削薄煩惱，真正的出世間道智則從根斷除相應煩惱。就像取木心前必須先砍掉枝葉、削去外皮，這個譬喻應牢記。

先用內觀之劍削除外層，最後再以聖道之劍斷其核心。任何心生起，都觀察它的無常，形成「無常在前、觀智隨後」。看見無常，便不再愛戀五蘊，欲漏的表層因而削薄；也不把心稱作「我」或「我的」，邪見轉為正見，見漏逐漸脫落。

持續觀察，厭離由反覆如實見生滅而成熟，智慧也愈靠近煩惱核心。智慧愈鋒利，削入輪軸便愈深。不應為後有歡喜，也不必為它的滅除悲傷，因為一切五取蘊都是苦諦。削除外層需要時間；道智斷除當次應斷煩惱，則只現起一次。


第三講

佛陀說，即使以佛智終身追溯任何一位眾生的過去世，也找不到輪迴的第一起點；但能指出，眾生流轉以無明與渴愛為根本條件。輪圖五部分如下：

核心輪軸是欲漏、有漏、見漏，歸納為渴愛與邪見。
紅色內輪是無明與渴愛。
四根輪輻是欲界善業、不善業、色界禪業與無色界禪業。
藍色外輪是五蘊，也包括某些梵天只有名蘊或只有色蘊的生命形態。
黑色最外輪是隨五蘊而來的生、老、病、死。

五部分由內向外彼此支撐，一起在輪迴旅程中不停旋轉。折斷諸漏需要八正道的智慧之劍，分為觀智與道智兩個階段：觀智削去外層，道智截斷核心。眾生所造、以後有為目的的各類業，最後都落入生與老死；若要使其不再產生後有作用，就必須摧毀漏的輪軸及無明、渴愛的內輪。

知道五蘊如何依緣生起，又如何依因止息，才是朝覺悟前進。緣起說明苦與苦的連接，屬苦諦及集諦的範圍；苦的止息則是滅諦。不知四聖諦是無明，在任何生命境界中愛戀、黏著則是渴愛。

只有看見自己的缺失，才會想修正。佛陀也如此開示。除了導向出離的觀修與聖道之業，其餘以再生為導向的造作都不能截斷生、老、死之輪。無論取得哪一種五蘊，最後都走向老死。

因此，不要只作延續輪迴的善業；要把善行轉成離輪迴的資糧。任何輪迴境界都未脫離危險，最重要的是漏的輪軸與無明、渴愛的內輪。只要它們轉動，五蘊便跟著旋轉；在無明與渴愛支配下所作的善業，即使帶來善趣，最後仍要面對老與死。

輪軸與輪輻被截斷，整座車輪才會停下。輪迴車輪所包含的核心，是苦及苦因兩項聖諦。禪師因此不贊成只為求取再生而作功德；他通常先以開示與禪修幫助布施者理解苦、願意超越苦，再進行布施。

受生起時，智慧必須緊跟在後；若沒有正念與智慧，受便接上渴愛、取與業，車輪繼續旋轉。任何心生起，都觀察其無常；如此，導向後有的渴愛、取與業便不生起，輪軸與輪輻也在當下被截斷。

我們每天都從六根門製造新的輪輻。舊輪輻耗損，又由眼耳鼻舌身意工廠造出無數新的渴愛、取與業，使車輪不停轉動。因此，要培育道支，以成熟的道智截斷它。無明與渴愛的輪軸一旦折斷，業的輪輻不再形成，輪迴車輪便不能繼續轉下去。


中文譯校說明

1. 原稿多次說 "Nibbāna arises"。依南傳教理，"Nibbāna" 是無為法，不由條件生起；道心生起時，是涅槃現為所緣，而不是涅槃在那一刻才生成。正文已依此校正。

2. "sacca-ñāṇa"、"kicca-ñāṇa"、"kata-ñāṇa" 是四聖諦三轉中的知諦、知其應作與知所應作已完成，典據為《相應部》SN 56.11〈Dhammacakkappavattanasutta〉。禪師把它們配入內觀進程，是其教學系統的運用。

3. 原講所列欲漏、有漏、見漏，與早期經典常見的欲漏、有漏、無明漏並不完全相同；南傳阿毗達磨又常列欲漏、有漏、見漏、無明漏四種。輪圖採三漏並歸納為 "taṇhā" 與 "diṭṭhi"，是本講的方便架構，不應取代所有經論分類。

4. "āsavasamudayā avijjāsamudayo" 見於《中部》MN 9 Sammādiṭṭhisutta〉，表示由漏集起而有無明集起。它補充了十二支緣起從無明開始的標準誦式，但不表示無明有一個可追溯到的輪迴第一因。

5. "Idaṁ me puññaṁ āsavakkhayāvahaṁ hotu" 是南傳佛教常見的功德迴向願文，意為願此功德導向諸漏盡；原稿把它稱為佛陀的警語，卻沒有提供經號，故不把整句確定標作佛說經文。

6. 禪師的 "mūla-paṭiccasamuppāda" 與 "pavatti-paṭiccasamuppāda"、長緣起與短緣起，是其解說系統的術語，不是巴利經藏中固定通行的兩分法。

7. 圖中四種業的輪輻同時含欲界善、不善及色、無色禪業；善業本身不是煩惱。問題在於若善業仍由無明與渴愛導向後有，雖可生善趣，仍未超出老死。戒、定、慧與不取著相應的善法，則可成為出離與解脫資糧。

8. 原稿說 "taṇhā is more powerful than avijjā"，是輪軸譬喻中的強調語，不能理解為經典已對渴愛與無明作出普遍的力量排名；緣起中兩者相互支援，各有不同功能。



[05] Breaking the Axle of the Taints
5th January 1959, 16th January 1961 and 24th October 1961

[Those 3 talks were delivered at different times, but they had connection and using the wheel symbol to explain the Dhamma and practice. The picture of the wheel was mainly connection with the 3rd talk but also can use it for the other 2 talks.]



Fig 1 : a complete set of the wheel with 4 spokes
Fig 2 : separated parts of the wheel

The inner core, the axle
The inner wheel, the red circle
The 2 outer circles, 2 outer wheels
The inner blue and the outer black

After taken out the parts become 4 circular parts (Explaining the above wheel picture.)

There are all 5 parts in it:

1. Inner core — axle represents 3 āsava (taints); i.e, Taints of sensuality (kamāsava Taint of becoming -(bhavāsava) and Taint of view (ditthāsava). Combine together become tanhā and ditthi (craving and wrong view)
2. The red circle — inner wheel represents ignorance and craving (avijjā and tanhā)
3. The 4 spokes are types of kamma create by beings. 1 and 2 are wholesome and unwholesome kammas. 3 and 4 are rūpa and arūpa jhanas.
4. Outer blue circle — the outer wheel represents the 5 khandhas or khandha
5. Outer black circle or outermost wheel represents old age, sickness and death

which follow or rolling with the blue khandhas. It’s made by iron or metal to protect the blue which is made of wood not to become worn out.

T1
Sayadaw gave this talk for yogis to decide their experiences of the end of dukkha, Nibbāna and Fruition (phala). Near the end of dukkha, the yogi only experience dukkha arises and dukkha ceases and not seeing the khandhas. If yogiobserves vedana and not seeing vedana but only anicca.

The perception of vedana is disappeared. When dukkha ends and Nibbāna appears. Path consciousness (magga) is seeing dukkha ends and Nibbāna appears. Fruit consciousness is only seeing Nibbāna.

There are 2 kinds of Dependent Arising, mula and pavatti Paticcasamupadas. Sayadaw explained as the long and short ones. The whole 12 links is called mula Paticcasamupada. From viññanam to kammabhava is called pavatti Paticcasamupada. Sayadaw explained the Dependent Arising from the Samyutta Nikāya.

A wheel has 5 parts; from the centre of the wheel to the outward.
These are :
1. inner core axle
2. inner wheel (the red)
3. the spokes
4. Outer wheel (blue)
5. the outermost (black)

Axle is āsavas. Ignorance and craving are the turners of the wheel. Inner wheel is avijjā and tanhā. Spokes are kammas. The outer wheels are khandhas and old age, sickness and death.

If kamāsava is turning the wheel, beings are born in kamaloka (sensual planes), i.e human being and celestial beings. With avijāsava is turning the wheel and beings are born in the planes of misery (the 4 apāyabhūmi). Bhavāsava turns the wheel to Brahmaloka (the planes of Brahma gods) (in this talk Sayadaw gave 3 spokes only for kamma) The whole 12 links of D.A is about saṁsāra and develop samvega and urging one for practice. The 6 sense doors are factories produce the whole wheel.

The Buddha gave a very remarkable analogies of the wheel for D.A. Inner wheel ignorance and craving support the spokes-kammas and it support the outer wheel-khandhas. Axle-āsava is turning the inner wheel. If we are breaking down the spokes with satipatthāna bhavana and all the other parts—āsava, avijjā, tanhā and khandhas come to a stop. This is the end of dukkha—Nibbāna. Living beings are turning the wheel of āsava for dukkha. But the Buddha was turning the wheel of Dhamma for ending dukkha.

Kata Nyan — Knowledge knowing the ending of dukkha. There are 2 points to know directly. Knowing the ending of dukkha and the arising of Nibbāna. This is only the real Kata Nyan (There are 3 knowledges of the vipassanã process, i.e Sacca, Kicca and Kata Nyans respectively.

According to Sayadaw, Yathabhūta Nyan — seeing impermanence is Kicca Nyan. Penetration of the truth of dukkha, i.e from Nibbida Nyan onward knowledges are Kicca Nyan and Path Knowledge is Kata Nyan). When Kata Nyan is closing to arise yogi only seeing dukkha is revolving. Can’t see the mind and body but knowing dukkha arise and dukkha ceases.

At the time of dukkha ceases and at the same time Nibbāna arises. (Sometimes Sayadaw was using language to describe the yogi’s own experiences directly, may be it makes some scholars in doubt and confusion. But if we carefully contemplate can find out the truth.

The best way is direct experience, even though may be still have difficulty to express in words.) ① arises and ② ceases (① is dukkha arises and ② dukkha ceases). The Path Knowledge is seeing it. After that fruition minds arise. These minds are seeing Nibbāna.

Therefore Path Knowledge and Fruition Knowledge are very different. D.A. is dukkha khandha revolving continuously. Nibbāna is this dukkha khandhas stop revolving or this dukkha khandhas not exist.

There are 2 revolving of the D.A; sections 1, 2, 3 and 4 are the long one and sections 2 and 3 are the short one. These are also called mūla and pavatti Paticcasamupadas (D.A). Mūla Paticcasamupada is also important because only good understanding of the saṁsāric dukkha can have strong saṁvega—sense of urgency. And then we want to make the effort to end dukkha. The outer wheel (blue) represents the 5 khandhas and the iron sheet (black) is aging, sickness and death.


T2
[This talk with a few details in practice than the previous one. There are 3 āsava; kamāsava, bhavāsava and ditthāsava. These are like the axle of the wheel. Combine the 3 and become 2, tanhā and ditthi. Therefore, tanhā is more powerful than avijjā, which is the inner wheel.

How to break the āsava? Using the sword of wisdom, the Noble Eightfold Path. There are 2 stages to cut down the āsava. Vipassanā Nyan and Magga Nyan (Insight Knowledge and Path Knowledge). Vipassanã Nyan cuts down the other layers and Magga Nyan destroys the core—the axle.]

The khandhas never have happiness (sukha). It’s the truth of dukkha. Who construct this khandha? Birth, aging and death are the iron sheet wheel (the outer black wheel) Who is turning this wheel? The axle is turning it. It’s āsava axle.

Not knowing is āsava, you will say the axle and the wheel are very far (i.e the outer wheel). The axle and inner wheel are connecting. The inner wheel is ignorance and surrounded the axle.

How do you revolve in saṁsāra? The axle of āsava is surrounding by the inner wheel of avijjā and turning with birth, aging and death. The wholesome and unwholesome spokes (kamma) connect with birth, aging and death (the outer wheel) and ignorance (the inner wheel).

The spokes are sometimes going up and down during the turning or moving (Depending on the kammas of beings, but mostly in the planes of misery-dugati). The Buddha also mentioned that the permanent homes of living beings were mostly the planes of misery. If we are checking our own mind everyday we will understand what he said).

The outer wheel is moving accordingly to the axle. This is turning the round of existence—saṁsāra. Āsavasamudaya→ avijjāsamudayo (From Samyutta Nikāya) — Taints lead to ignorance. Avijjā paccaya Sankhara, Sankhara paccaya jati → jara, marana—Ignorance condition volitional formation → birth → aging and death. This is describing D.A in short way.

By the revolving of the taint of craving/tanhā (axle), the inner wheel of ignorance is turning. Because of ignorance volition formation arises and spokes come into existence. And then it connects with birth, aging, and death.

Therefore the Buddha warned us whatever offerings were made must for the destruction of the taints— āsavas. Idamme puññam āsavakhayaṁ ahaṁ hotu— may this merit for the destruction of the taints to me. Destruction of taints is Nibbāna. The destruction of taints is very important. Taints and ignorance are mutually connecting to each other. If one of them exists the other also. Taints have to be destroyed.


There are 3 of them;
1. Kamāsava — Taints of sensuality, clinging to the 5 cords of sensual pleasure (form, sound, smell, taste and touch).
2. Bhavāsava —Taints of becoming, desire for this and that life.
3. Ditthāsava—Taints of view, making things as me and mine.

If you break them (the axle) the wheel can’t move. The wandering round of existence (saṁsāra) can’t continue. The khandhas you get are foul or loathsome dukkha (asubha dukkha). In this situation you are adding more of the asubha dukkha of the loads of sons and daughters is very shameful indeed (to the ariyans’ eyes).

We are quite foolish and crazy people. When we were wandering in saṁsāra sometime had coffins and sometimes not. Sometime had clothes and sometime not. (As human beings and animals).

Therefore we are wandering with shame and dis- advantages. Let us do the job of breaking the axle. If we break the axle even though the whole wheel are connecting with it still can’t move on. The axle is greed and wrong view (lobha and ditthi). Therefore tanhā is more powerful than ignorance. We can only break the axle with the sword of the path (factors of the path).

So, I have told you contemplate with insight. The knowledge of insight(vipassanā magga) breaks it off as much as possible. The true path knowledge totally destroys it. Something like you want to get the core of the wood, firstly without trimming out the branches and the outer layers and can’t get it. You must remember this example.

First using the vipassanā sword cuts the outer layers, after that using the magga sword cuts the core part. (Continued to talk about the contemplation of the mind). Whatever mind arises contemplate as impermanence and become anicca / magga. Because of anicca the affection to the khandha-kamāsava not arises. This is me and mine, the wrong view not arises and becomes right view.

So, ditthāsava also falls away. It cuts off the upper layers of 3 āsava and continue the contemplation becomes disenchanted. Disenchantment develops by a lot of contemplation. When the knowledge become mature and it comes closer to the core.

Knowledge becomes sharper means can cut more to the axle. Becoming is not to be joyful. Destruction of it is no need to be sad about. It’s because all are truth of dukkha. Cutting the outer layer is taking time. Cutting the core doesn’t take much time for it. Path Knowledge comes only once.


T3
The Buddha said that using his knowledge to trace backwardly of any living being past lives would never end even he did it for his whole life. But he could point out each living being’s saṁsāric existences as the cause of ignorance and craving. The beginning of living beings are ignorance and craving. Explaining the above wheel picture:

①Inner core—the axle represents 3 āsavas ; i.e kamāsava, bhavāsara and ditthāsava. 3 combine together become tanhā and ditthi.
②The red circle—the inner wheel represents avijjā and tanhā.
③The 4 spokes represent types of kamma beings create :⑴Wholesome kamma ⑵Unwholesome kamma ⑶rūpajhana & ⑷arūpajhana.
④Outer blue circle—the outer wheel represents the 5 khandha, 4 khandhas and one khandha (i.e, Brahma gods with mind only and with body only)
⑤The black circle—the outermost wheel represents birth, aging, sickness & death which follow the khandha wheel.

From ① to ⑤ each support each other outwardly and whirling together going on and on in the saṁsāric journey. How to break the āsava? By the sword of wisdom — the Noble 8 Eightfold Path. There are 2 stages to cut down the āsavas.

Vipassanā Nyan and Magga Nyan—Insight and Path Knowledges. Vipassanā Nyan cut off the outer layers and Magga Nyan the core. Any type of kamma beings done always end up in birth, aging and death. To stop them for functioning, it’s important to destroy the core axle, i.e the āsavas and the inner wheel—(avijjā and tanhā).

To become a Buddha was knowning the D.A of the khandha arises and ceases.About the connection of dukkhas are D.A. It’s the truth of dukkha. Therefore the cessation of dukkha is Nirodha Sacca. Not knowing the 4 Noble Truths is ignorance. Have affection to things wherever you are in is tanhā.

Only knowing one’s own ugliness that want to make correction. The Buddha also said in this way. Except vipassanā and magga kammas, whatever you are doing cannot cut through the cycle of birth, aging and death. Whatever khandha you have only end up at aging and death.

Therefore don’t perform merits just for round of existence (Kusala Vatta).If you want just do only merits for no round of existence (Kusala vivatta) Wherever you are never free from dangers. Here the axle of āsava and the inner wheel of avijjā and tanhā are the most important parts.

By their turning that khandhas are whirling around. All merits done under the influence of ignorance and craving will end up at the dangers of aging and death.

The whole wheel will stop only the axle and the spokes are breaking apart. Inside the wheel only exist 2 of the Noble Truths; dukkha and its cause. (Dukkha Sacca and Samudaya Sacca)

(Here Sayadaw explained clearly and openly why he didn’t accept making merits for rebirths. He was always making people to understand dukkha and want to transcend it by talks and meditations before performing their dānas. There were a few collections of talk by him on this topic.)


Have to follow with knowledge from behind the feeling. If not, it connects with tanhā, upādāna kamma and whirling around. Whatever mind arises contemplate its impermanence. With contemplation tanhā, upādāna and kamma not arises, axle and spokes are broken.

From the 6 sense doors we are making spokes. When the spokes are not good and changing new spokes. From every sense door comes tanhā, upādāna and kamma and everyday it’s uncountable for us. From the factories of sense doors we are changing new spokes and the wheel is turning on non-stop.

Therefore you have to cut it down with the Path Knowledge. Do the job of the path factors. In this way the axle of ignorance and craving are broken, and the spokes of kamma not exist, and the wheel can’t turn on and on.

身苦莫令心苦
原題： Don’t Let the Mind in Pain
開示日期： 1961 年 1 月 17 日至 18 日


第一講

〔英譯者按：開示一開始，禪師提醒弟子為臨終預作準備。那時「死後將往何處」的念頭可能浮現；業果有升有降，像足球被踢得上下不定，不能把安全只寄望於尚未成熟的業。應趁仍有時間，培育智慧這項真正的依止，才可能在臨終時面帶微笑。

本講依據《相應部》SN 22.1〈那拘羅父經〉。佛陀住在跋伽國鱷山附近的倍沙迦羅林時，年老的那拘羅母與那拘羅父前來請求簡短教誡。佛陀告訴他們：有此身者，很難片刻自稱無病；因此即使身體有病，也應訓練自己不讓心一同生病。佛陀離開後，他們心生歡喜，又向舍利弗請教其中詳義。〕

臨終前最後階段，「我將往哪裡去」的問題會變得鮮明。平日忙於生意，與妻兒家人相聚快樂時，這個問題不容易浮現。若毫無修行與準備，臨終便只能隨未定業果而去，心中缺乏安全感。

沒有準備的人常陷入這種情形；已有準備的人，則能歡喜地放下沉重五蘊。臨終可能出現的正是這兩種心境。若只讓過去業決定方向，自己當下能培養的素質便沒有發揮作用。因此，我勸你們精勤修習，讓智慧成為引導生命的力量。

禪師說，智慧之力能超越業力的盲目牽引。未得正見時，善惡業使眾生像足球般時上時下，人成了「人形足球」；若依止智慧，便能停止造作導向惡趣與後有的業，乃至徹底出離業的束縛。這極為重要。

世人努力累積財富，以求今生安全；在更漫長的輪迴旅程中，也應準備能防止墮入惡趣、使臨終無所畏懼的法財。相較之下，這項準備更加重要。


《蘊相應》中，佛陀教導了這條安全之道。我們過去因善惡業不穩定地上下流轉，曾往地獄、畜生、人天與梵天等處。佛陀多次警告：不要等到臨終才因一生所犯錯誤而悔恨。

禪師甚至說，連微小的螞蟻臨死前也會顯現將往的境界。令人恐懼的，不只是身體死亡，而是心在驚惶、悔恨與迷惑中死去。現在便要說明，如何遠離投生苦趣的危險。

佛陀說，只要有這副五蘊，就不能完全免於瘡、傷與疾病。請親自檢查是否如此：冷熱不斷使身體變化，我們不停更換衣物，像以繃帶包紮身體；還有排便、排尿等「瘡口」，以及各種疼痛迫使我們不斷改換姿勢。身體是眾病所依，身苦無法完全避免。

然而，身體疼痛時，心不一定要跟著受苦。佛陀的教誡是：身可以有病，心不要生病。舍利弗進一步解釋，凡夫把色身執取為「這是我的、這是我、這是我的自我」，所以身變時心也被刺傷。

實際的五蘊會顯示，它們並不像我們所想的那樣受「我」支配。就阿毗達磨的說法，色身依業、心、溫度與食物四類原因維持；心法則依根門與所緣等條件生起。若把這些緣生法認作「我的、我、我的自我」，便形成強烈執取，心因而受苦。

你以為自己是主人，但事物變化時，才發現它並不真正屬於你。路上陌生的狗死亡，與自己飼養的狗死亡，都是狗死，心情卻截然不同；差別來自「我的」與「不是我的」這項佔有認定。若清楚看見所愛者也是因緣生滅，知道它不能被我永久擁有，心便不必因變化而受到第二支箭的傷害。

整個輪迴中，我們都被「這是我的、這是我、這是我的自我」蒙住雙眼，如盲雞般在黑暗中爭鬥。若不由正法開啟聖者之眼，執取便會繼續帶來愁、悲、苦、憂、惱。


第二講

為何愁、悲、苦、憂、惱如此頻繁地出現？應仔細思考。之所以總是悲傷、流淚與受苦，是因為我見與我所見尚未脫落。我們把自己想成「我」，把妻子、兒女與財富想成「我的」，一有變化便生起痛苦。

色身始終隨冷熱等條件改變，這就是身體的本性，必須如實知道。變化是無常，知道無常的智慧則屬道的修習；智慧緊隨其後，愁悲憂惱便不必生起。這像換上聖者之眼，能看見現象原本的性質。成為聖法的弟子，愁苦便逐步止息；沒有這種知見，身苦時心也跟著苦。

應把五蘊看作「他者」、陌生而不受主宰的現象。若始終不如此觀察，便不能成熟到道智。五蘊自己以不斷變化宣告：它們不是你的所有，也不是你能命令的自我。如此觀看，愁、悲、苦、憂、惱不再接續，無明也不再推動新的造作。

如實知道無常，當下的心不被身苦拖走；向未來而言，若智慧成熟為聖道，惡趣之門也會關閉。身苦而心不苦，表示佛陀的教法已真正在你身上發揮作用；若身一苦，心便立即被我執刺傷，便還沒有真正受用佛陀出世的利益。身體確實無常，也確實可能有痛受；要解除的，是在痛受之上再加「我受苦」的執取。


中文譯校說明

1. 本講依據《相應部》SN 22.1〈Nakulapitusutta〉。佛陀的原教誡是：身雖患病，應訓練心不患病；舍利弗再以不把五蘊視為「我」與「我所」解釋其方法。

2. 原稿說 "ñāṇa" 的力量大於 "kamma"，宜理解為智慧能停止新造導向後有的業，並由聖道斷除使惡趣再生的煩惱條件；不能理解成一般知識可任意取消所有已成熟業果。

3. 原文「螞蟻臨死也看見目的地」沒有附經典來源，屬禪師的勸誡性說法；早期經典雖重視臨終心與業，但不宜據此斷言每一眾生必能清楚預見來生。

4. 色法由 "kamma"、"citta"、"utu"、"āhāra" 四類因所生，是南傳阿毗達磨的色法生起分類，不是《相應部》SN 22.1 原經的表述。

5. 原稿末句說身體「其實不痛」容易誤解。經文並未否定身體痛受；所分辨的是身體的第一支箭與由我執、抗拒、憂悲加上的第二支箭。正文已依此修正。

6. "parato" 可表示把五蘊觀為他者、異己、非我所有，不是把自己的身體憎恨為敵人；重點是解除所有權與自我認同。



[06] Don’t let the mind in pain
17th to 18th January 1961

T1
[In the beginning Sayadaw was warning his disciples for the time near the end of one’s life. A thought would come up where one would go after death? At that time we can’t rely on kamma which is like a foot ball going up and down. We must rely on wisdom (nyan) which is the only true refuge. So everyone should prepare for the true refuge when we still have times and will die with smile on our face.

Sayadaw based this talk on a sutta in Khandhavaggasamyutta, Nakulapitā Sutta. One time the Buddha travelled to the Bhaggas State at Sumsumāragiri in the Besakalā Grove. He met Nakulamatā and pitā (an old couple who were had strong kammic links with the Buddha).

They requested the Buddha to give them short instruction on practice because of their advanced age. The Buddha taught them, the physical body was never healthy. So when the physical body was in pain don’t let the mind in pain. After that the Buddha left them.

They were very pleased and went to see Ven. Sariputta. Seeing their happy mood Sariputta asked them the reason. They answered that they had just received teaching from the Buddha, but didn’t understand very well. So Sariputta explained the teaching to them.]

The question of where I will go is becoming clear at the last moments of thought near death (with or without practice, the same for everyone sure to know). During when you are busying with businesses and happy with family members of wife and children, it’s not arising. Without any practice to be on the safe side and you’ll die with the feeling of insecurity in accordance with your kammas.

This kind of situation is common to people without any preparation. Anyone whohas the preparation is happy to be put down the burdened khandha. These 2 kinds of thought will come in. If you let kammas decided for your fate then your own quality is totally blunt. I urge you all for work hard in your practice so that let knowledge (nyan) decide your fate.

The power of knowledge (nyan) is powerful than kammas. The power of kamma is unstable. Going up and down like a foot ball. Then you’ll become a human foot ball. Rely on the power of knowledge. It’s very important.

You have to work for the dhamma which protect you from fall into the planes of misery and in near death will have the security. In the worldly matters people are searching for wealth for their security. In the same way in the saṁsāric journey we should prepare for security (more important than any searching)

In the Khandhavagga Samyutta, the Buddha taught the way to security. In our past lives we were falling into hells, to aninmal realms, to celestial and Brahma worlds due to the unstable kammas. The Buddha warned us many times, as near death not to die regretfully for our mistakes.

Even a small ant sees it destination before death. An ugly death is frightening (everyone who has the chances to see many dying persons know this). I’ll tell you the way of security from the dangers of painful births (planes of misery). (Sayadaw told the story of Nakulamatā and Nakulapitā, mother and father of Nakula).

The Buddha said if we had the khandhas and never free from sores, wounds and diseases. Let us see it as true or not. Because of cold and heat there are many changes all the times. And so we are using bandages to treat the diseases (i.e changing clothes all the times) There are sores of defecating and urination.

We are changing our bodily postures all the times because of pains and aches. The body is the source of all diseases. The body is sure to be in pains and aches. But if your mind is not in pain will realize Nibbāna. Let the body pain but not the mind. Ven.Sariputta gave instruction to them. Worldlings took this body as mine, I am and my self.

But the khandha would show you that it was not as what you had thought (Sayadaw explained the body and mind are in pains by using each of the 5 khandhas to describe it) This physical body is made by 4 causes; kamma, mind(citta), temparature(utu) and foods (ahara). If we make these as mine, I am, myself the mind will pain.

It’s a strong clinging. The mind Dhammas are made by sense objects and sense bases (arom and dvara). If you take something not belong to you as mine and when it changes your mind is in pain. If you think you are the owner then you are in suffering.

As an example, you find a dead dog on the road and the death of your dog are different things. As dog they are the same but have different feeling because of ownership and non-ownership. If you see arising and passing away you know very well that it’s not yours. Then your mind is not in pain.

In the whole saṁsāra we are living with the double blind eyes of this is mine, this I am and this is myself. It’s like a blind cock fights with blindness and takes it as mine. If I am not giving you the noble eyes (ariyan eyes) because of your attachment, you will be in sorrow, lamentation, pain, and grief.

T2
Why sorrow, lamentation, pain and grief come in very often? You have to think about it. Because the view of me and mine is not falling away (atta and attaniya ditthi) Always become sorrow, in tears and suffering. You think yourself as me and your wife, children and wealth as mine that suffering arises.

This physical body is always changing with hot and cold. This is the nature of the body and you have to know it. Change is anicca and knowing mind is magga. And sorrow, lamentation, grief and pain not follow behind. This is because your eyes are transplanted with the ariyan eyes which know the original nature. Become the disciple of the ariyan your sorrow will be ceased. Without it when the body is in pain and the mind also in pain.

Contemplate the five khandhas as stranger (parato). If you don’t observe in this way never get the Path Knowledge. The 5 khandhas are changing and you have to look at them as stranger. They also tell you as a stranger, and sorrow, lamentation, grief and pain not arise. And it not becomes ignorance and volitional formation (avijjā and sankhara).

If you know impermanence the mind is not in pain. At the present your mind is happy and also for the future the doors of the planes of misery are closed. The body in pain but not the mind in pain is the Buddha had arisen for you. If your mind is in pain then the Buddha had not arisen for you. In true the body is impermanent and not really painful.

佛陀教法的宗旨
原題： Buddhavāda
開示日期： 1961 年 1 月 19 日

〔英譯者按：本講依據《相應部》SN 22.2〈天臂城經〉。佛陀住在釋迦族的天臂城時，一些比丘想前往西方地區安居，便來向佛陀辭行。佛陀先請他們去見舍利弗。舍利弗明白佛陀希望他教導這群比丘，於是告訴他們：若有人問「你們的老師教導什麼」，應回答佛陀教導斷除欲與貪，並教導斷除的方法。〕

我們禮敬佛陀與法，所以必須知道佛陀教法的宗旨。許多佛教徒熟悉各種禮拜儀式，卻未必知道佛陀實際教導什麼；不知道教法，便無從實修。即使出家人若只教一般世俗事務，也可能使在家眾錯過真正的法義。

舍利弗告訴比丘，佛陀一向教人斷除欲與貪，也勸勉弟子實修斷除之道；換成四聖諦的語言，就是斷除苦的集因（渴愛）並修習滅除它的道路。

提問者不會只滿足於這個簡答，還會追問：你們的老師教人對什麼斷除欲貪？答案是：對色、受、想、行、識五蘊斷除欲貪。

若不斷除，會發生什麼？人對五蘊的變化生起愁、悲、苦、憂、惱。若斷除欲貪，又會如何？五蘊變化時，愁悲憂惱不再尾隨；在緣起上，無明與造作也失去繼續製造後有苦的力量。

原講把不願斷除者稱為不善之人，警告臨終可能墮入苦趣；把斷除者稱為善人，說其能得善趣並朝涅槃前進。經文的核心表述更謹慎：對五蘊斷除欲貪，能帶來長久的利益與安樂。究竟能否關閉惡趣、證悟涅槃，仍取決於正見與聖道實際成熟的程度。

還要進一步說明：若未由出世間道智徹底斷除，五蘊與集諦的渴愛仍會黏在一起。這裡指的是潛伏的煩惱隨眠，尤其是對自己五蘊的貪愛。只要它沒有根除，渴愛、取與業便會接上生、老、死。

本講同時指出實修方法：心、受或其他念住所緣，可依性向選擇。從前不懂時，把五蘊認作常住而愛戀；現在藉由隨觀，知道它是無常。


煩惱可分為三個層次：

隨眠層：尚未顯現，卻潛伏為煩惱傾向。
纏擾層：煩惱已在心中現起，佔據、擾亂心。
違犯層：煩惱進一步透過身語造成行為。

看見無常的觀智能壓伏或削弱已現起的纏擾與外在違犯，卻尚未把隨眠連根拔除。只要隨眠仍在，遇到強烈境界時，三個層次仍可能重新出現。能徹底斷除隨眠的，才完成佛陀教法的究竟目的，所以不要只滿足於初步觀智。

即使厭離智與種姓智等高階觀智，也仍屬趨向聖道的過程，不能在道智生起以前停住。要繼續修到徹知五取蘊為苦，對再取得五蘊徹底離貪。

當智慧成熟，不再欲求苦諦的五取蘊，執取中的「我的五蘊」便從心中消失；道果現前後，現世異熟五蘊尚依壽命繼續，卻不再被邪見當作自我。邪見失去依處，與邪見相應、能導向惡趣的業也不再造作，地獄等苦趣之門因此關閉。


中文譯校說明

1. "Buddhavāda" 可譯為佛陀的教說、佛陀教法的宗旨。本講所依《相應部》SN 22.2〈Devadahasutta〉說明：佛陀教導斷除對五蘊的欲貪；斷除它能帶來長久利益與安樂。

2. 原稿把經文擴寫成「不斷除便墮惡趣，斷除便生善趣並證涅槃」。欲貪是否已由聖道斷除、斷到何種程度，會導致不同結果；正文已避免把一般暫時離欲直接等同證果。

3. "anusaya"、"pariyuṭṭhāna"、"vītikkama" 的隨眠、纏擾、違犯三層，是南傳註釋與禪修教學常用分類。觀智可壓伏與削弱煩惱，只有相應的出世間道智才能斷除特定隨眠。

4. 原講說厭離智與 "gotrabhū-ñāṇa" 仍不夠，意指它們尚不是徹底斷惑的道智；但厭離是重要觀智，種姓智又是緊鄰道心的轉折，不能貶為無用。

5. 原稿說「不再想要五蘊，五蘊便消失」若照字面理解會錯誤。阿羅漢證悟後，現世五蘊仍持續到壽終；消失的是對五蘊的欲貪與自我認同，般涅槃後才不再生起後有五蘊。



[07] Buddhavada
19th January 1961

Sayadaw based this talk from the Khandhavagga Samyutta, Devadaha Sutta. One time the Buddha was dwelling among the Sakyans in a town named Devadaha. At that time some monks wanted to go to the western province in order to spend the rain retreat there. So they went to see the Buddha and asked permission for it.

The Buddha asked them to see Sariputta before. So they went to see him.
Sariputta knew that the Buddha wanted him to teach them.He said to them, if someone asked what was the Buddhavada—the Buddha’s Doctrine?

They should answer in this way. The Buddha taught to remove or destroy desire andlust (chanda-raga) and the way to do it.

We are worshiping the Buddha and Dhamma, so it’s important to know the Doctrine of the Buddha. (In one of his talks on the same subject, Sayadaw said that most Buddhists know a lot of rites and rituals. Such as worship the Buddha in many different ways but may be they don’t know the doctrines.

Without knowing it they can’t practice Nowadays we see many monks teach the lay people ordinary things.) (Sayadaw told the story of the sutta) Sariputta gave the talk to the monks. The Buddha used to talk removed or destroyed desire and lust (chandaraga). He also used to exhort for practice of removing and destroying it.

To remove the causes of dukkha samudaya (i.e, tanhā) and the way for it. The inquirers would not satisfy with that much. They would ask you again. In regard to what did your teacher teach the removal of desire and lust? To remove the desire and lust on the 5 khandhas. If you didn’t then what happened?

There arose in one sorrow, lamentation, pain, displeasure and despair. If you did it, then what happened? By removing it and not followed by sorrow, lamentation, pain, displeasure and despair. Not followed by ignorance and volitional formation (avijjā and saṅkhāra). If you don’t remove it, then you are an unwholesome person. When death arrives will fall into the planes of misery.

If you remove it, then you are a wholesome person. After death will born in the blissful planes (as human and celestial beings) and realize Nibbāna. These are according to the sutta. I have something to explain more. If you don’t remove or destroy it with Path Knowledge, the khandhas and samudaya (i.e tanhā) are always sticking together.

Here means latent tendency or defilements (anusaya kilesa). This is lobha (greed), affection to one’s own khandhas. If you don’t remove it, craving, clining, action(tanhā, upādāna, kamma) connect with birth, aging and death (jati, jara, marana). It’s here to describe the way of practice. You can contemplate whatever you prefer, mind, feeling, etc.

Before you dont’ know and think it as permanence and have affection to the khandhas. By contemplation and know that it’s impermanent. Defilements have 3 stages; ① Latent stage (anusaya), ②Stimulating stage (pariyuthana), and ③Active stage (vitakkama).

By seeing impermanence, vipassanā knowledge removes ② and ③ stages but can’t overcome the latent tendency. With ①, ② and ③ will come back again. Can destroy ① become the true Buddhavada. Don’t satisfy only with vipassanā knowledge.

Without the practice by encountering coarse sense objects and all of them arise back again. Knowledge of disenchantment and change of lineage (Nibbida and Gotrabu Nyans) are still not enough. Therefore continue to practice until to the truth of the 5 khandhas as dukkha.

How to practice until totally don’t want the khandha. If you don’t want the truth of dukkha and the 5 khandhas disappear. Then defilement of wrong view has no khandha to dependent on. Khandha disappears and nothing is existing for the dependence. So wrong view not exists anymore.

Without any attachment to wrong view with kamma, and no more rebirths to the planes of misery. Hell fire and hell woks are totally gone for you. (Wok is a large iron cauldron for cooking and come from Chinese word)

從苦到涅槃
原題： From Dukkha to Nibbāna
開示日期： 1961 年 2 月 5 日

〔英譯者按：禪師在本講解說有為與無為，也就是苦與涅槃，內容簡明而深刻。從最概括的分類看，法可分成有為法與無為法：身心五蘊是有為法，涅槃是無為法。觀察有為法，行者看見無常；以涅槃為所緣時，則不見生滅。只要執取有為法，苦便未終結；無為涅槃中沒有有為苦。

禪師以彌蘭王與那先尊者的問答和鑽木取火譬喻說明修行。兩片木竹反覆摩擦，熱度逐漸升高，不能中途停止；持續到條件成熟，火便出現。摩擦者譬喻內觀行者，熱度升高譬喻反覆觀無常，直到智慧成熟、苦愈來愈清楚，對五蘊生起厭離並放下執取。譬喻中的火不是說涅槃被製造出來，而是說涅槃只能由道智親證。〕

有為法與緣生法密切相關。五蘊全都依條件生起：依南傳阿毗達磨的分類，色身可由業、心、溫度與食物等因維持；心則依根門、所緣等條件生起。既然身心都由因緣造作，便是有為法；條件敗壞時，相應現象也隨之滅去。

我們在有為法的領域生活了多久？已經無法計數。只要仍在輪迴中，便與生起、滅去同住，卻把這種狀態當作美好。五蘊一剎那接一剎那生滅，所以是有為之苦；舊現象不斷壞滅，新的條件生法又不斷補上，連一秒鐘的真正休息也沒有。

五蘊因此也稱緣已生法，是依條件而生的結果。整個輪迴中，我們一直在生滅裡奔波，從未休息。過去沒有修習內觀，便未曾親見自身每一刻的生與死，也沒有看見有為苦。

〔英譯者按：四聖諦中的苦諦極為重要。只有理解它，才可能放下對事物的執取；整部三藏甚至可以概括為苦與苦的止息。苦諦有四項重要義：

逼迫義：身心逼迫、折磨執取它們的人。
有為義：身心由條件造作，持續受條件逼迫。
熱惱義：五取蘊受渴愛等煩惱火燃燒。
變易義：一切因變化、敗壞而不能提供安穩。〕


只有看見有為苦，才會珍重無為涅槃。無明遮蔽這個事實，使我們每天都把五蘊看成很好。所以，我必須說明有為法。回家後坐下來觀察：身體這裡癢、那裡麻，種種感覺生起又改變，生命的時間就這樣消耗在有為法中。

樂著這副五蘊，就是樂著苦諦，樂著一再的生與死。甚至祈求有為苦繼續再生，禪師稱之為瘋狂與雙重盲目；有些佛教徒如此發願，卻不知道其中仍混有常、樂、我的顛倒。不理解有為法，便不會真正珍重、願證無為涅槃；只在概念上想像涅槃，也不能使它現前。道路必須從如實知有為法開始，未曾發現有為苦的人，便無法越過它。

過去雖已有許多佛陀出世，不曾看見有為苦的人仍被留在輪迴中。沒有看見有為苦，便不會欣慕無為之樂，心中不生起出離的意欲，也無法到達。只有看清自己的困境，才會想脫離它。

因此，要以智慧專注觀察五蘊，最後只會發現其中沒有可執取的安穩，只有行苦。換上聖者之眼，便能看見這點；未經訓練的肉眼通常只看見外表的醜與美。

內觀修習以兩個轉折完成：起初看見有為法的生滅，後來道智轉以無為涅槃為所緣。這究竟是過去波羅蜜成熟，還是今生反覆觀察已足夠？無論因緣如何匯聚，道智不再取無常五蘊為所緣，而轉向有為法的止息。此時現世五蘊並未從物理上消失；改變的是道心所證知的所緣。這一點非常重要。

要牢記：必須充分觀察無常。不要讓「我一定要得到涅槃」的焦躁渴愛干擾當下修習，只需持續如實觀察有為法。通往涅槃的道路就在這裡。

《法集論》把法概括為有為法與無為法。禪師接著引用彌蘭王與那先尊者的問答：火並不是一件預先藏在兩片竹木中的物品；反覆摩擦後，熱度升高，具足條件便生火。就修行譬喻而言，逐漸發熱像對有為苦的體會加深；但無為涅槃不同於所生的火，它不是摩擦或觀智造出的結果，只是當聖道成熟時被親自證知。

在道智生起以前，種種觀智都仍以有為法為範圍。若不想依十六觀智等細目逐一追蹤，也無妨；實修的核心仍是持續、準確地觀察有為法的生滅、逼迫、熱惱與變易。


中文譯校說明

1. "saṅkhata" 是由條件造作的有為法；"paṭiccasamuppanna" 是緣已生法。兩者範圍密切相關，但不能把 "saṅkhata" 與十二支 "paṭicca-samuppāda" 完全當作同一名詞。

2. 原稿把《彌蘭王問經》的問答寫成「涅槃不在過去、現在、未來，只對修觀者存在」，容易誤導。那先尊者的重點是：涅槃無法被指出位於某一方所，卻能由正確修行親證；無為涅槃不因某位行者修到時才開始存在。

3. 鑽木取火只能譬喻精進不斷與證知條件成熟。火是有為法，涅槃是無為法；因此不能進一步推成觀禪「製造」涅槃。原稿的 "fire of Nibbāna appeared" 已在正文中依教理修正。

4. 苦諦的 "pīḷana"、"saṅkhata"、"santāpa"、"vipariṇāma" 四義，屬南傳註釋與《清淨道論》的解說架構；它們不是四種彼此分離的苦，而是苦諦的四個觀察角度。

5. 道智轉向有為法止息，不表示證悟當下現世五蘊立即消失。聖者仍有異熟身心，直到壽命終結；其差別在於道心以涅槃為所緣，並斷除相應煩惱。

6. 「不要生起想得涅槃的欲望」是提醒不要讓渴愛、焦躁與結果執取干擾修行；欲修善法、欲證苦滅的善法欲 "chanda" 並非一概必須排斥。

7. 色法依 "kamma"、"citta"、"utu"、"āhāra" 四種等起生，是南傳阿毗達磨分類；早期經文較常以四大、食、識等不同因緣架構說明身心。



[08] From Dukkha to Nibbāna
5th February 1961

Sayadaw explained Sankhata and Asankhata or Dukkha and Nibbāna. It’s interesing, simple and profound. There are only 2 Dhammas; i.e the conditioned (sankhata) and unconditioned (asankhata). The 5 khandhas (mind and body) are sankhata and Nibbāna is asankhata Dhammas. With sankhata the yogis see anicca and with asankhata the yogis are not seeing anicca. With sankhata dukkha not ends and with asankhata dukkha ends.

He used the simile to explain them and the process mentioned in the Questions and Answers between King Milinda and Ven. Nagasena. King Milinda asks Nagasena; “Does Nibbāna exist within the 3 periods of time past, presents, future?” Nagasena answers as; ”No, it was existing only for yogis practiced vipassanā.

It’s like using 2 pieces of bamboo rubbing continuously together. After sometime it becomes hotter and hotter but don’t stop it. There, and continue to rub until fire comes out.” In this simile, the person who was rubbing continuously the 2 pieces of bamboo was the vipassanā yogi.

The pieces of bamboo became hotter and hotter was like observing continuously anicca again and again until it became maturity. And then dukkha became clearer and disenchanted to it. After penetrated dukkha throughly and the yogi let go of the attachment to the khandhas (the sankhata).

After that the fire of Nibbāna (asankhata) appeared. At that moment the physical body was not disappeared. The process were mentioned in the Anguttara Nikāya and Visudhimagga. The yogi’s duty is continuously observe anicca (i.e bhavetabba). Nibbāna will appear naturally when it reach to the highest maturity.

Sankhata and Paticcasamupada are the same. All the khandhas arise together. Where are they coming from? Physical body comes from kamma, mind, temperature and foods. Mind comes from sense object and sense door. They all arise by causes. So mind and body are sankhata dhamma (conditioned phenomena). If the conditioned causes are finished and it will pass away. How long it have been now?

It’s uncountable. We are always living within the province of sankhata. So, we will live with arising and passing away. And we take it as good. This khandha is arising and passing away moment to moment. Therefore it’s sankhata dukkha-conditioned dukkha. This khandha is conditioning all the times without even rest for one second, because of the continuous destruction. Without conditioning and there is no replacement.

Therefore the khandha is called the paticcasamupana dhamma-resultant phenomenon. It’s the result of arising dhamma by conditioning. In the whole round of existence (saṁsāra) we were living without any rest and with birth and death all the times. We had never done vipassanā before and never seen our own birth and death. So you had never seen sankhata dukkha.

(In the 4 Noble Truths, Dukkha Sacca is a very interesting subject. Only we understand this truth we can let go of our attachment to things. Even we can condense the whole Pitakas into Dukkha and the Ending of Dukkha. So the truth of Dukkha is very important in our whole life for frequent contemplation.

There are 4 important meanings on truth of dukkha:
①Pilanato-opprssive nature; torture and torment the owner who attaches to the mind and body.
②Sankhatato — mind and body are conditioning by tanhā and torments by it.
③Santapato — the khandhas are always burning with the fire of craving
④ Viparinamato — tortured and tormented by changing.

Only you have seen sankhata dukkha will prefer asankhata Nibbāna. It’s covering up with ignorance that you can’t discern it. In this way everyday we take the khandhas as very good. Therefore I have to explain on sankhata. After go back home, sit and observe. The body is itching here and there, with sensation of impermanence. The body is consuming its time with sankhata dhamma.

People taking pleasure in it are enjoying with the truth of dukkha. Taking pleasure in birth and death, birth and death etc… (How stupid it’s?) Making payers for sankhata dukkha are really crazy and double blindness (Some Buddhists are like this. Even they don’t know they have wrong view).

If you don’t understand sankhata, will not appreciate and want to realize asankhata Nibbāna. Even whatever you are thinking about these things it will not happen. From sankhata you’ll arrive to asankhata. Therefore who never discovers sankhata will never arrive there.

Even though many Buddhas were arising before people who had never seen sankhata dukkha had been left behind. If you have never seen sankhata dukkha will never appreciate asankhata sukha. The desire to be there will never arise in the mind.

Also you can’t arrive there. Only by seeing sankhata dukkha that know one’s own miserable situation. Only then you want to be free from it. So you have to concentrate on the khandhas with knowledge. And you’ll only find out that except sankhara dukkha nothing is there. By transplanting with the ariyan’s eyes you’ll see it. Your natural eyes only see the ugliness and the beauty.

In sight practice will be finished with 2 factors. First, seeing sankhata and later you’ll see the transformation to the asankhata. Is it matured by paramis (past perfections) or discerned a lot of it? This knowledge (i.e, Path Knowledge) not turn toward sankhata (impermanent khandhas) but toward the cessation of sankhata (i.e, not seeing the khandhas). Impermanence of the khandhas still exist but the knowledge turn toward no khandhas exist. This point is very important.

So, you have to remember it carefully. You must observe a lot of impermanence. Don’t let the desire of I want Nibbāna to come in. Just observe sankhata. The way to Nibbāna is that all. There are only 2 dhammas. This was mentioned in the Dhammasangani (The first book of Abhidhamma);

Sankhata Dhamma and Asankhata Dhamma — Conditioned Phenomena and Unconditioned Phenomenon. (Sayadaw continued to talk on Nibbāna, a question posed by King Milinda and answer by Ven. Nāgasena) There are no fire inside the pieces of bamboo. By rubbing 2 of them and it becomes hot is like sankhata dukkha.

After sometimes it’s becoming too hot and the fire come out is like Nibbāna. Between the process, whatever knowledge is arising only within the province of sankhata. If you don’t want to follow the process of knowledges is up to you (i.e, 10 or 16 knowledges). Just contemplate the SANKHATA.

實相與如實知
原題： The Reality and the Knowing
開示日期： 1961 年 2 月 6 日至 8 日

〔英譯者按：這三次開示以《中部》MN 71〈三明婆蹉經〉為基礎。禪師通常擷取經文中幾個要點，用較簡明的方式說明佛陀的教法與實修；若要研究整部經，仍應回到《尼柯耶》原文。第二、三講集中說明觀心，其中有許多行者應留意的要點。〕


第一講

截斷導向後有的緣起相續，便是朝苦滅與涅槃前進。五蘊的緣生過程本身是苦諦；智慧介入，使受不再接上渴愛、取與業有，便在當下截斷苦的延續。當造成後有五蘊的因完全滅除，不再有未來苦蘊生起，便是滅諦。

禪師以緣起圖說明十二支：第一段是無明、行；第二段是識、名色、六處、觸、受；第三段是渴愛、取、業有；第四段是生、老、死等苦。智慧必須在第二段的受與第三段的渴愛之間介入，不讓五項結果再接上三項新因。

我們之所以害怕地獄、畜生、餓鬼、阿修羅四惡趣，正因五蘊過程仍受無明與渴愛支配。即使生到善趣，取得人天五蘊，也終會從該處死亡；只要仍在輪迴，便沒有永久保證。

內觀的方向，是看清五蘊而不再貪求五蘊。把五蘊歸納，就是名與色；再從共同特相看，都是無常。實修時，並非只在概念上反覆念「色、受、心」，而是觀察它們正在顯示的生起與滅去。

一旦辨知無常，就像黎明已出現；持續隨觀，智慧成熟，便如太陽升起，以涅槃為所緣的聖道可能現前。這是註釋性譬喻。修行的要點仍是如實觀察無常。

沒有觀智的培育，出世間道智不會無因生起。因此，真正重要的是現在培育觀智，不必焦躁地等待道智。禪師勸勉行者：即使未在今生證道，成熟的正見與觀修也可能成為善趣中繼續修行的強因；但未證預流以前，不能把來世證果當成自動保證。

若臨終前觀智高度成熟，甚至可能在臨終過程證得聖道與果；一旦預流道果建立，往後階段便有不退的正向基礎，但仍須修習，不是預流後自然立即成為阿羅漢。

禪師接著引用《三明婆蹉經》。辨知無常時，至少在那一刻沒有隨欲貪而走，結縛的力量受到削弱。十結的標準次第是：身見、疑、戒禁取、欲貪、瞋恚、色貪、無色貪、慢、掉舉、無明。只有相應的出世間道，才會按階段真正斷除它們。

色、受或心每次生起，都讓智慧緊隨在後。如此，渴愛、取、無明、造作及其後的愁悲便沒有空隙接續。完全不修行的人，則很難鬆開日常生活中的結縛。


第二講

佛陀多次提醒比丘：要以念守護五蘊，以慧觀察它。正念先留意現象，智慧隨後如實辨知。例如身體生起癢、痛、麻等感受，或種種心態出現，先不遺失所緣，再以智慧看見它的生滅。

觀察時，正精進、正念、正定，以及正見、正思惟等五道支共同運作；前三支使心穩定不散，後兩支正確辨知所緣。五蘊會親自告訴你：「我是無常的。」閉眼觀察時，找不到一個固定的手、腳、耳、鼻之我，只遇到變動的觸感與心法。

無常一直存在；若到死前從未看見它，便像雙眼失明而成為屍體。我們在輪迴中像無眼蚯蚓般爬行，最後被鳥雞啄食。過去能知之心從未與自然實相相合，正顯示眾生迷惑之深。只有佛陀出世、正法仍存時，才有難得機會學習如實知見。

由於不見實相，我們只跟著他人的說法，祈求人身、天身等有為生命，以為一定美好。若無常現象出現時，智慧也如實知道無常，便正在截斷輪迴的接續。

〔英譯者按：以下補入莫哥禪師觀心系統的圖解。禪師偏好以心為觀察所緣，可能與他精通阿毗達磨、自幼即對其深感興趣有關。〕

心隨觀

（不愉快與愉快的感受——如發癢、疼痛等）


本講把入息心、出息心稱為兩種「主心」，作為沒有其他顯著心態時的主要所緣；其他心生起時，便改觀那些「客心」。

看見時有眼識，聽見時有耳識，嗅、嘗時也各有相應識；它們都在這裡生起，也在這裡滅去。身體的癢、痛等不適與舒適接觸，也有相應的身識了知。禪師把眼、耳、鼻、舌、身五門識稱為五種「外來客心」，因為它們只在相應境界出現時生起。

有時又生起貪、瞋、癡、不貪、不瞋與思考等六類心，稱為「內來客心」。不把不癡另列為客心，是因為此處以不癡的智慧作觀察者，並與五道支相應。

連同入息與出息兩種主心，這套簡化觀心法共列十三類所緣心。十一種客心中任一生起，便以五道支觀察其滅去；若沒有顯著客心，就回到出入息主心，同樣觀察無常。每次都是「無常現象在前，道的修習隨後」，煩惱便難以插入其間。

佛陀曾以極短時間即可成就來勉勵具足條件的人：早晨如法修習，晚上可能證知；晚上如法修習，早晨可能證知。禪師把它連到《中部》MN 85〈菩提王子經〉的迅速成就教誡。多數人為何不能實現？因為實相與能知之智尚未相合。

原因通常是不知道方法，或知道卻不真正留意修習，所以離道智、果智與涅槃仍遠。心每次生起而不觀察，例如看見對象後立即想要，便接上渴愛、取、業與生，繼續緣起，最後只得到苦。我們沒有以智慧跟上，反而努力製造新苦。

有人會問：「是不是我沒有波羅蜜？」更該先問的是：「我有沒有實際修行？」若真正憐憫自己，就從現在開始修習。

禪師又提到波斯匿王與佛陀的一段問答：人們口頭祝願自己幸福，實際卻跟隨貪、瞋、癡；這不能算真正愛護自己。每個心生起時辨知無常，就是看見一個心的死亡。嚴格說來，我們每一刻只依當下這一心相續而活；內觀因而也可說是在觀察自己的剎那生死。

例如出息後，若下一個想吸氣的心及生命相續不再生起，便是死亡。禪師以「不淨」或「不吉祥」形容死亡的可厭性，並接著依《彌蘭王問經》的蜘蛛譬喻說明實修。

之後回到《三明婆蹉經》的第一個問題：在家人若不捨家居結縛，能否在身壞命終時究竟苦邊？佛陀回答不能。這不是說在家人不能證悟，而是說未捨導向欲有的結縛，便不能成為漏盡阿羅漢；佛世的給孤獨長者、毘舍佉與散陀帝大臣等在家弟子，都能依各自程度以智慧斷結、證得聖果。

若五蘊接上渴愛、取與業，結縛便延續；若五蘊現象接上觀智，便在修行時動搖、削弱結縛。婆蹉的第二個問題是：未捨家居結縛的人，死後能否生天？佛陀回答可以；善趣再生與究竟漏盡的條件並不相同。


第三講

任何心生起，都以正念留意、以智慧觀察，便在當下截斷渴愛、取與業三項新因，從而不再製造生、老、死三項未來果。內觀正在截斷五蘊苦的後續過程。

此處所說的「道」是觀修中共同運作的五道支，它們防止新集因形成；未來苦果因此沒有相應條件。行者觀察任何生起法皆是苦諦，而觀察本身履行道諦的功能。禪師接著逐一解說六根門的觀心。

觀心是觀察自己的心是否仍存在。前一個心滅後，觀察心才生起，兩心不在同一剎那並存。本講依阿毗達磨簡化列出四十五類可觀察心；每次只會輪流生起其中一心。前心是無常，後起觀智則屬道的修習。

反覆觀察，智慧便可能成熟為聖道；觀得愈多，不只看見無常，還會徹知它是受逼迫、不能滿足的苦諦。四十五心是本講給三因結生者的分類；另說二因結生者只能經驗三十七類心，今生雖不能證果，仍可累積來世資糧。這是南傳阿毗達磨與註釋傳統的說法，行者不應依日常感覺自行宣判自己屬於哪一類。

以“心一”為所緣，由後起觀“心二”觀察。“心一”以滅去告訴你「已不在」，“心二”如實知道它不在。辨知無常，就是看見自己的剎那死亡；若後一心不再生起，生命相續便終止。正因心心相續，世俗生命才尚未死亡；但這一連串生滅本身是苦諦，知道它則履行道諦。

因此，我們正在觀諦。聖道的成熟依觀察而來；煮飯、工作、買賣時，四十五類心仍可能生起，只要如實留意其生滅，日常活動也能成為修行時機。

渴愛、取與業阻礙涅槃，卻不一定阻止善業帶來善趣。若行善不以輪迴享受為目標，而把善業轉成離輪迴的資糧，便能成為證涅槃的強大助緣；關鍵是不讓渴愛與取支配它。

最後兩個問題是一般法義。婆蹉問：「邪命外道能否究竟苦邊？」佛陀回答不能，因為邪見阻礙涅槃。又問：「他們能否生善趣？」佛陀說，在他長久追憶所及的範圍內，只記得一位主張業與作業果報的邪命外道生於天界。英譯者把這人解釋成菩薩過去世，屬註釋性認定；經文本身的重點是，正確認識業果仍可能支持善趣，卻不等於已得解脫正見。

身見會阻礙涅槃，卻不必然阻止一切善趣再生。因此，佛陀以頭上著火、胸被長矛刺穿等強烈譬喻，勸人把斷除身見視為最迫切的工作：外在災難至多使一生結束，身見若未拔除，卻能使生死之苦長久延續。


中文譯校說明

1. 本講所依《中部》MN 71〈Tevijjavacchasutta〉問的是：未捨家居結縛的在家人能否在命終時究竟苦邊；答案是否定的。但經中也明載許多在家弟子能證不還，死後在淨居天般涅槃，因此不能推成在家人完全不能證悟。

2. 原稿說死時帶有觀智，來世必生善趣並成預流，沒有提供可支持「必定」的確切經文。未證道果前仍可能退失；本文保留其勸勉意義，改作強力資糧而非保證。

3. 原稿列出的十結順序混亂。正文依標準分類改為五下分結及五上分結；一般觀智只能暫伏、削弱煩惱，不能說每次見無常已斷除十結。

4. 入息、出息作「兩種主心」，其餘十一類作「客心」，是莫哥禪師的簡化觀心系統，不是巴利經典或整部阿毗達磨的完整心分類。呼吸與知息心也不是一切時刻永遠顯著存在，實修時應依實際所緣而觀。

5. 《中部》MN 85〈Bodhirājakumārasutta〉以具足條件者可能在七年乃至七日內究竟智作勸勉；原稿的「早修晚證、晚修早證」是迅速成就的概括語，不宜對每位初學者作時間保證。

6. 波斯匿王「人們口頭慈愛自己，實際追隨貪瞋癡」的問答，原稿沒有可靠經號；與 "SN 3.8 Mallikāsutta" 的自愛教誡精神相近，但並非該經逐字內容。

7. 四十五心、三十七心及二因、三因結生者今生能否證悟，是南傳阿毗達磨與註釋傳統的分類。經典沒有提供行者可靠自測方法，不應以此預先否定自己的修行可能。

8. "asubha" 通常是不淨、不可愛，禪師在此廣義用來形容死亡不吉祥、不可樂；不能把「每心滅去」與世俗死亡完全等同，前者是剎那生滅的觀修語言。

9. 《中部》MN 71 只說佛陀在九十一劫追憶中，見一位承認業與作業的邪命外道生天；「此人就是菩薩」是英譯者或註釋性補充，不是經文直接明說。



[09] The Reality and The Knowing
6th to 8th February 1961

[These 3 talks were based on the Tevijjavaccha Sutta of Majjima Nikāya. As I had already mentioned before, Sayadaw mostly used the suttas only to explain the Buddha’s teaching and the practice in more clearer and simpler ways. Maybe there were many Pali words in it but mostly known to the Burmese Buddhists.

He only took a few points from the suttas and used it for practice. People want to study a whole sutta must go back to the Nikāya itself. The 2nd and the 3rd talks were concentrating on the contemplation of mind. There were many important points in these talks for the practicing yogis.]

T1
Cutting off the Dependent Arising is Nibbāna. The khandhas processes are Dependent Arising. The knowledge (nyan) comes in and cuts off the process. The original khandha process is the truth of dukkha. Broken-down the khandha process is the truth of the cessation of dukkha (Nirodha Sacca). (Sayadaw used the Dependent Arising Chart to explain the dhamma, see the 12 links).

Knowledge has to come in between section 2 and section 3 [Avijjā →saṅkhāra (section 1) →viññāaṁ→nāmarūpaṁ→salayatanaṁ→phassa→vedana(section 2)→tanhā→upadānā→kammabhava (section 3)→jati, jara, marana etc (section 4)

This is cutting off the khandha process. Don’t let the 5 factors and the 3 factors to be connected (From section 2 is 5 factors and section 3 is 3 factors). Because of the khandha process we are afraid of the 4 planes of misery (hell, animal peta and asura).

Even if you arise to the blissful plane khandha (sugati) will fall down again from it (Never forget the Buddha’s warning of the permanent homes of the living beings were the 4 planes of misery). Insight meditation is a types of contemplation for the result of no desire to the khandha. If you condense the 5 khandhas and it become mind and body. Condense it again it’s only impermanent.

In the real contemplation, you are not contemplating form, feeling and mind but their impermanence. If you are discerning impermanence and it was like the dawn time in the early morning. By continuous contemplation for sometimes the sun of Nibbāna will come out (From the Nāmarūpa-paricheda Text, a Commentary) Therefore the main point is working with impermanence.

Without the develop- ment of the insight knowledges no Path Knowledge or supramendane know- ledge (lokuttara magga) arises. For insight knowledge to arise is very important. Path Knowledge arises is not important. If you die with insight knowledge and will take rebirth in blissful plane and become a stream enterer (sotāpanna) there (From the Anguttara Nikāya).

If you die with the Path Knowledge near death even can become an arahant (may be refer to a very matured yogi and could be seen in some suttas). After become a stream enterer other stages are easy. (Sayadaw continued to talk about the Tevijja vaccha Sutta) At the time of discerning impermanence is discarding the fetters. (These are 10 fetters — samyojanā;

1. sensual lust 2.attachment to rūpa-jhanas 3. attachment to arūpa-jhanas 4. aversion 5. conceit 6. wrong views 7. adherence to rites and ceremonies 8. doubt 9. restlessness 10. ignorance) Because at that moment not continue to craving and clinging.

Every form, feeling and mind arise let knowledge comes in behind them. Then craving, clinging, ignorance, volitional formation, sorrow and lamentation can’t arise. A person without practice can’t abandon the human fetters.


T2
The Buddha reminded the monks for many times to stay with mindfulness of the khandha and observed with paññā. With mindfulness before and observed with paññā from behind. As example, in the physical body there are itches, pains and numbness etc… and mind states are arising.

We watch them with mindfulness and observed with paññā. With mindfulness before and observe with paññā from behind. And the khandha will tell you as I am impermanent. During you are observing them and get the 5 factors of the path. Because you have mindfulness and seen with wisdom (with mindfulness are 3 factors and seen with wisdom are 2 factors).

Only anicca exists and anicca arises. Closed your eyes and contemplate, you can’t find hand, feet, ear and nose but only anicca. Anicca exists, but die without never seen it before will be a corpse with double blindness. You are moving liked an earthworm.

(So eaten by bird or chicken). In the whole saṁsāra our knowledge and the natural reality were not the same. (How much deluded living beings are? Only a Buddha had arisen we all have the chance to know the reality of nature)

So, we were ending up at other’s sayings and making many prayers (including merits), such as became human beings and celestial beings would be good. Anicca exists and you know anicca saṁsāra will be cut off.

(Sayadaw continued to talk on the contemplation of mind. So in the following, I insert his system in the contemplation of mind and let the readers to understand clearly what he said in these talks. Sayadaw’s favorite contemplation was on the minds. There may be some reasons behind it. One of the reasons may be he himself was an Abhidhamma expert and even as a very young novice had great interest in this subject).

Contemplation of the mind

(unpleasant and pleasant experiences—itches, pain, etc.)



1. breathing in mind and 2. breathing out mind (2 host minds)
The 2 host minds are the primary objects for contemplation. If other minds (all the guest minds) are arising have to contemplate them.

I’ll give you the contemplation of mind. Whatever you are seeing mind conscious ness arises. Hearing and hearing consciousness, smelling and smelling consciousness, tasting and tasting consciousness arises respectively. They are arising here and passing away here.

In the physical body there are itches, pains, etc regarding to the unpleasant sensation with the knowing of the unpleasant physical phenomena. Also regarding to the pleasant sensations with the knowing of the pleasant physical phenomena.

(So regard to the physical body 2 types of knowing consciousness) Totally are 6 consciousness. They only arise sometime. Therefore these are external guest minds. Sometimes from the mind base can arise lobha, dosa, moha, alobha and adosa. All 5 are internal guest minds. Not including non-delusion (amoha), because it’s the contemplating mind (5 maggangas).

There are 2 host minds always exist; breathing in and breathing out minds. Therefore, in contemplation of mind, totally 13 types of mind have to be contemplated. Contemplate with amoha; i.e The 5 maggaṅgas. If you are discerning the passing away, the 5 maggaṅgas arise naturally.

Among the 11 guest minds; if one of them arise, follow with the 5 path factors. If nothing of them arise follow the host mind with the path factors. The host minds are always there. Every following go with anicca and magga.

So kilesa can’t come in between them. The Buddha taught as, if you practice in the morning and became a stream enterer in the evening. And practiced in the evening and became a stream enterer in the evening. This was a teaching to Prince Bodhirajakumara. And then why most people can’t realize it? Because the reality and the knowing are not fitting in.

The reasons are; don’t know the way of practice and not pay attention to it. Therefore we are far from the Path and Fruition Knowledges (Magga and Phala) and Nibbāna Every time it’s arising and no contemplation, for an example, by seeing an object become wanting, clinging, action and birth which continue the D.A process.

Then will only get dukkha. Can’t follow with knowledge and will turn around with dukkha. And then we are trying for the arising of dukkha. “Don’t we have any parami or not doing the practice?” (We are not doing the practice, Ven. Sir). If you have compassion to yourself, just do the practice. Once time King Pasenadi Kosala asked the Buddha;

“People are sending metta and praying for their happiness. But in reality they are following behind lobha, dosa, and moha. Are they really love themselves?”
The Buddha answered his question in negative.

Every mind arises you discern impermanence and see your own death. So, to tell the truth we are always alive with one mind only. Vipassanā is contemplating one’s own death.

For example, after you are breathing out and the mind wanting to breath in not arises you are dead. Death is subha or asubha? (Asubha, Ven. Sir)
[Here the usage of asubha may be had the general idea of unpleasantness because death is unpleasant to the dying person and others.]

Therefore, originally you don’t have any lucky sign with you. (Sayadaw continued to explain how to practice insight came from the Milinda’s Text, the Spider Method.)

(After about the practice continued with the Vaccha Brahmin, Tevijjavaccha Sutta).
The first question connected with lay person on practice. Can a lay person attains realization without discarding the fetters?

If human beings and the fetters (samyojanā) are connecting can’t realize Nibbāna It means khandha and tanhā, upadānā and kamma are connecting can’t realize it. If khandha and nyan (knowledge) are connecting will realize it. Therefore if people are doing the practice they are shaking off their fetters. This is during the period of practice.

Lay people like Anathapindika(billionaire), Visākkā (as 7 years old girl realized Dhamma) and Santati Minister were living among the fetters, but they had the knowledge to cut them off that realized Nibbāna. The second question was; “Do people arrive to blissful planes (good rebirths) by not discarding the fetters?” The answer was : “It can be”.


T3
Whatever mind arises by watching and contemplating with sati and paññā is killing the 3 causes of tanhā, upadānā and kamma. So; it’s preventing the 3 results of jati, jara and marana. Vipassanā contemplation is cutting off the khandha process.

Magga (here the 5 maggangas) is cutting off the future causes and no future result arises. Yogis of vipassanā contemplation are cutting off samudaya and dukkha saccas. Whatever arises is dukkha sacca. (Sayadaw explained cittānupassanā of the 6 sense doors one by one)

Cittānupassanā is observing one’s mind. You have to observe it exists or not exists. Because 2 minds can’t exist at the same moment. After the arising mind passes away and the observing mind can arise. The minds have to be observed are not more than 45 types of mind. From the 45, only one of them arises in turn. The preceding mind is anicca and the observing mind is magga.

A person who has a lot of observation will get magga. With a lot of observation not only discern anicca but also turn into Dukkha Sacca. 45 types of mind are for a tihetuka person (A yogi can be enlightened in this life by practice).

37 types of mind are for a dve-hetuka person (A yogi can’t enlighten in this life even by practice, but develop the potential for next life. Ti-hetuka person born with non-greed, non-hatred and non-delusion—the three wholesome roots of the mind. Dve-hetuka person without the non-delusion mind).

(Sayadaw continued the Q&A between Vaccha Brahmin and the Buddha, stopped at yesterday talk). ① is observing by ②. ①will tell you not there and ② know it not there. Discerning of impermanence is seeing one’s own death.

Because without another mind arises from behind and become a dead person. With the connecting of minds we are not become a dead person. Our connection of deaths are Dukkha Sacca and by seeing them are Magga Sacca. Knowing Dukkha is Magga Sacca.

Therefore we are contemplating the truth. You’ll get the magga by your own contemplation. The matter of getting the magga is the matter of observation. By observing the 45 minds arise, during cooking and working
you’ll get the magga. Also it is during selling and buying. Just only you are observing them.

Tanhā and upadānā and kamma are preventing Nibbāna, but not to sugati (blissful rebirths). By performing wholesome kammas as vivatta kammas (Kamma no desire for the round of existences) to realize Nibbāna. And it becomes a strong supportive cause for Nibbāna.

That is you done it without tanhā and upadānā. I’ll explain the last two questions as general knowledge. (Sayadaw mentioned wrong views and practices in ancient India during the time of the Buddha connected with these questions).

“Do Ãjivakas can realize Nibbāna?” They can’t. They are governing by wrong views that couldn’t realize it. Wrong views are always preventing Nibbāna. “Can they arrive to sugati?” “No, they can’t.

But I see only one person.” This was the Bodhisatta himself and during that time he was practicing as a Ājivaka. But at that time he believed in the law of kamma that after death born in sugati (good rebirth).

This is nothing to do with identity view (sakkāya ditthi). Identity view prevents Nibbāna but not sugati. Therefore the Buddha gave serious examples to destroy identity view was more important than your head was on fire and your chest was piercing with a spear (These situations are only die once, but with sakkāya ditthi will never free from dukkha). Identity view is the fetter of wrong views.