摩犍提耶的六大海
原題： The Six Oceans of Māgandiya
開示日期： 1960 年 12 月 25 日；1961 年 9 月 5 日至 8 日
第一講
〔英譯者按：佛陀把六根譬喻為六大海。自然海洋即使極大，也可能在世界變壞時乾涸；眾生六根的欲求若未以八正道對治，卻總覺得不能滿足。本講又結合《中部》MN 75〈摩犍提耶經〉：摩犍提耶反對佛陀捨離欲樂，佛陀則說，離欲所得的安樂無法與短暫欲樂相比。〕
眼看色，總覺得還不夠；耳聽兒女與親人的聲音，也想繼續聽。鼻、舌、身、意亦復如此。因此六根像六大海，單靠更多所緣永遠填不滿。人用一生替自己的六海填物，又替家人的六海奔忙；最後不是海被填滿，而是身心疲憊，生命走到棺木。
佛陀說，凡夫所稱的自然大海，只是一大聚水；在聖者之律中，眼是人的海，色是它的洪流，耳與聲乃至意與法也是如此。能承受洪流，不因可愛境生貪、不可愛境生瞋、無明境生癡，才是渡過六根之海。
這些大海的領隊是渴愛。好比盲人向有破洞的容器注水，洞口越大，越不可能裝滿。眾生尚未找到比欲樂更高的安樂，便瘋狂追逐，把苦認作樂，把低劣、短暫的刺激認作真實依靠。
第二講
禪師說，輪迴不只應以年月與前世後世想像，也要在現前五蘊的連續生滅中理解。過去只能回憶，真正能截斷未來的地方在現在。眼一張開，見識生起；若隨後生起想要、排斥與執取的心，便是一段又一段相續。若一路發展至愛、取、業有，便支持未來生，接著又有老病死。
從見識至造業，可稱現前輪迴；由生至老死，是未來輪迴。佛陀教人截斷現前的增長，正是為了不讓未來輪迴取得條件。摩犍提耶喜歡欲的增長；凡夫不懂緣起時，也都是他的親族。從四聖諦看，喜歡欲的增長，就是喜歡苦因增長，隨之而來的是更多憂悲與眼淚。
《摩犍提耶經》說，佛陀住在婆羅門婆羅墮闍的火室。摩犍提耶見到為佛陀準備的座位，批評沙門喬達摩是「破壞增長者」，因佛陀教導守護根門、捨離欲樂。佛陀知道這段對話後，親自向他說明：並不是毀壞幸福，而是停止使欲、取與苦繼續增長。
見色的第一識只是依條件生起，不必道德化；問題在後續是否接上愛取。見時觀色、見識或隨後心的無常，道支便現前，渴愛的流程被切斷。各傳統若只爭論文字，很容易無止境；回到五蘊正在如何運作，才能判斷哪條路使苦增加，哪條路使苦止息。
第三講
聽真諦法時，耳朵聽講，心應同時觀察身心。老師談受，行者就在受上觀生滅；先如實知無常，繼而厭離，智慧成熟時道智現起。道智剎那，心以涅槃為所緣，不再聽取語聲。佛世有人在聽法時證果，不是聲音本身神奇，而是聽聞、如理作意與現前觀察同時具足。
說法者與聽法者都逐剎那走向死亡，沒有人能保證還有下一次機會。當下觀無常，是智者的時刻；放逸而被無明、愛取牽引，是愚者的時刻。智愚不是永久身份，而要看這一刻由念慧還是無明渴愛作主。
佛陀告訴摩犍提耶，自己在王宮時充分經歷高等欲樂，正因看見其空虛與過患，才出家並證得更高的安穩。天界欲樂遠勝人間欲樂，但與離貪寂靜相比仍低劣。佛陀以癩病患者靠火烤灼止癢作譬喻：病未癒時覺得火帶來舒服；病癒後，反而知道靠近火坑是痛苦。
五蘊在說無常，觀心也欣然接受，便是如實知見；繼續觀察，對五蘊厭離，渴愛轉薄，心希望解脫。當執取的五蘊之苦走向止息，涅槃被證知。修行者要關心的是智慧能否連續，不是只求一次特殊經驗。
若下一心沒有接上煩惱，只表示這一段緣起暫時未擴張；若要稱為涅槃的證悟，仍須道智現起並實際斷結。不能把任何短暫的善心、無念或煩惱間歇都叫作涅槃。
第四講
摩犍提耶之道是任觸—受—愛—取—業繼續；佛陀之道則在根門如實知見，使愛取止息。本講以富商毘舍佉與前妻法施比丘尼為例：毘舍佉證不還果後，已超越欲界貪，不再以原來方式黏著美妻與財富。
凡夫有煩惱病，把無常看成常、苦看成樂、無我看成我、不淨看成淨；欲樂如火，卻被感覺成清涼。癩病治癒者即使被兩名壯漢拖向火坑，也會掙扎拒絕；同樣地，真見離欲安樂的人，不會再把燃燒當成幸福。
佛陀誦出：「無病為最上利，知足為最上財，可信者為最上親，涅槃為最上樂。」摩犍提耶請佛陀指示道路，佛陀說他尚如盲人，須先恢復法眼，才能知道真正健康與安樂。
佛陀長久圓滿波羅蜜，是為眾生開示這條道路；因此最實際的感恩，不只是禮敬，而是依教精進。《大空經》中佛陀勸阿難以友善而非敵對的方式跟隨教誡，也就是願意讓法修正自己的貪著。
見到真正的法，自然不再把假的安樂當成最高。愛、取、業不再生起，渴愛、慢、邪見所形成的戲論也失去力量。尚未見法時，人覺得回家、財物、親人必然清涼；本講用「病」與「火」的強烈譬喻，催促行者觀五蘊如病、如瘡、如箭，不再顛倒。
第五講
婆羅門傳統也傳誦「無病為最上利」等偈，卻多把它用在世俗吉祥儀式。佛陀向摩犍提耶指出，真正道路有三項：親近能指導的老師、聽聞真諦之法、法隨法行。第三項最重要，因為只有實踐能使所知與實相相合。
法隨法行，就是心如實知道五蘊中現有的法。先見五蘊無常，繼而厭離；再徹知五蘊是苦，不再想取得；最後，執取所緣的五蘊相止息。苦與病不再續生，便是涅槃。這稱為法眼、智眼開啟，無明轉成明。
初修時，心對所緣尚不敏銳，無常看得斷斷續續；持續正確練習，觀察會更清楚、更連續。重點不是祈求別人賜予涅槃，而是循無常一直觀到離貪與止息。
世俗名稱說「我的兒子、我的女兒」，實際經驗則是因緣生滅的名色。只知道名稱而不知道實相，便在黑暗中浪費生命。光明生起，是智慧照見法；這不是肉眼變亮，也不是凡夫可任意選擇來世，而是邪見與疑被道智斷除後，趣向不再由它們支配。
中文譯校說明
1. 六根為六海的主要經據是《相應部》SN 35.228〈Paṭhamasamuddasutta〉；癩病、火坑與真正健康的譬喻則出自 《中部》MN 75〈Māgaṇḍiyasutta〉。原稿把兩部經與註釋敘事編成一組開示，正文已分清來源。
2. "saṁsāra" 在本講兼指跨生輪迴與當下心流的接續。見識後又生欲心，不是已發生兩次完整投生；這是以剎那相續說明未來輪迴如何在現在取得條件。
3. "just seeing is a neutral mind" 是教學簡化。眼識本身屬果報心，不等於其後必然只有中性受；重點是第一識依條件生起，倫理與業的關鍵主要在後續速行心是否有貪瞋癡。
4. 佛世有人聞法證果，不表示 "listening only" 完全沒有思慧與觀察；聞法、如理作意及道支可在同一過程迅速成熟。也不能反推所有真正聞法者都必須同步看到特殊生滅影像。
5. 原稿說「下一心不生煩惱就是 "Nibbāna"」過度寬泛。暫時無貪瞋癡的善心、止禪或睡眠都不等於道果；涅槃須由出世間道智證知，並依道位斷除相應煩惱。
6. 本講的男性毘舍佉是《中部》MN 44〈Cūḷavedallasutta〉 中法施比丘尼的前夫，不是著名女居士毘舍佉。經中他證不還果，故已斷欲貪與瞋。
7. 燃火治癩是古印度譬喻，不是醫療建議；任何皮膚病都不應以火灼處理。
8. 菩薩五大施捨與燃燈佛授記須彌陀隱士的敘事，主要來自後期佛傳與本生傳統，不是本講所引兩部早期經的正文。
[10] The Six Oceans of Māgandiya
25th December 1960, 5th to 8th September 1961
T1
[The Buddha compared the 6 sense-doors with the 6 oceans which never overflowed or human beings never fulfilled their desire. The oceans can be dry up when the world comes to an end. But living beings desire never dry up & it can be only by the Noble Eightfold Path. Māgandiya Brahmin disagreed with the Buddha because the Buddha cut off desire.
His view was increasing desire. But the Buddha said that he cut off desire & found the real happiness (i.e, Nibbāna) was incomparable by the sensual pleasure. We can contemplate sensual pleasure as real dukkha. Even these momentary pleasure are not easy to come by and only with hard works.]
The eye looking at forms and never enough for it. The ear hearing the voice of son & daughter and never enough for them etc. Therefore the 6 sensual doors are like the 6 oceans. You can’t never fill them in full.
Filling them is only one person. By filling it until you die. But the eye door never enough for it, and you are overcome by tiredness. By filling them & at last end up in the coffin.
The monks asked the Buddha, “What is called the ocean?” The Buddha answered that the water in the natural ocean could be dry up when the 6 suns came out. But the kilesa water from your 6 sense-doors would be never dry up. Busy by filling is not only one’s own 6 oceans but there are also extra oceans have to be filled. (i.e, family members).
Their leader is tanhā. It’s like a blind man filling a pot with holes in it. Tanhā hole is very wide so can’t never fill it. (Sayadaw told the Māgandiya’s story) Māgandiya brahmin quoted his view from their ancient text to oppose the Buddha’s view.
The Buddha had seen the real happiness of Nibbāna & not indulged in the desire & attachment of sensuality. These are inferior dhammas. People are still can’t find anything better than that, & in craziness for them. Still can’t find the real happiness & take these as the real things. And take the SUFFERING as the HAPPINESS.
T2
[Sayadaw said saṁsāra should be taken the khandha as arising & passing away moment to moment continually. This is a more practical in sense. Past is only a memory, so can’t do anything about it. The beginning of saṁsāra is khandha. The ending of saṁsāra is the ending of khandha. So the present saṁsāra is more important. From here can cut off the future saṁsāra or to continue.
The Buddha stayed at Kuru State. After the old Māgandiya brahmin became an arahant & one day the Buddha went to the fire place of Bharadvaja brahmin He sat on the grass near him for a few days. So the brahmin was looked after the sitting place properly. One day the old Māgandiya’s nephew young Māgandiya had a walk & came to his friend Bharadvaja’s place.
He saw the sitting place very clean & tidy that asked him who sitting place it was. After he heard the name of the Buddha & said that it was unlucky for him to see the Gautama’s sitting place. Bharadvaja asked him why? Because he cut off worldly affairs was the answer. Bharadvaja said to him that he should not say in this way, & Gautama was worshipped by many.
Māgandiya retorted as if he met the Buddha would say the same thing to him. From far away the Buddha heard their conservations with the divine ear. He came to their place & said directly to Māgandiya about their conversations.
Māgandiya was shocked by what he heard from the Buddha. Then the Buddha explained his way of practice to cut off worldly desire. By observing whatever arising from the 6 sense_doors, & tanhā is cutting off]
Connections of dukkha are saṁsāra. Cutting of dukkha is the stopping of saṁsāra Connection of mind-body processes are saṁsāra. Connections of khandha in a circle is saṁsāra. Don’t take saṁsāra with months & years. As example, you open your eyes & seeing arises.
This is the beginning of saṁsāra. It starts from the aggregate of consciousness. It will not wrong, if you take the beginning of saṁsāra as from the khandha. After the seeing & the next mind khandha of wanting mind arises. This is another saṁsāra.
Now, it’s already 2 saṁsāras. Saṁsāra becomes increasing. If it’s continuous and up to kamma, and Dependent Arising is completed. You’ll get the future birth. This is the extension of saṁsāra. After getting a new khandha and follow by ageing, sickness & death. This is also saṁsāra. From the seeing consciousness to kamma is present saṁsāra.
From birth onwards is future saṁsāra. The Buddha asked to cut off the present saṁsāra was to stop the future saṁsāra. Stopping the process of increasing, & saṁsāra will stop. From present saṁsāra to future saṁsāra is the increasing of saṁsāra (continued the Māgandiya story)
Māgandiya liked the increasing of desire. You all are the same. So you all are the relatives of Māgandiya. Not understanding of Dependent Arising & all are like him. From the point of truth people like the increasing of dukkha. With more increasing of dukkha is more falling of tears. More increasing of sorrow & lamentation will follow. It’s true to say that all of you are the relatives of Māgandiya and with his wrong view.
The Buddha taught to Māgandiya the above mentioned Dhamma. Every time of seeing, contemplate the impermanence of form becomes the path factors. This was the doctorine of the Buddha for the cutting off craving. Māgandiya doctorine was increasing of craving. Just seeing is a neutral mind & without any fault.
But by continuing the process has fault. Therefore stop the tanhā, upādāna & kamma arise by practice. With the contemplation is cutting off samudaya & dukkha. Māgandiya believed according to their text (It was misinterpretation by them). Others also have their own records. If all these are have differences will bring to arguments. Taking the khandha process is the right one.
T3
[ in the beginning Sayadaw gave instruction on how to listen Sacca Dhamma. If the monk talks on vedana the yogi should listen with the ear but the mind observes vedana. In this way during the talk discerns anicca, becomes nibbida nyan (knowledge of disenchantment) & magga nyan (path knowledge) successively. During magga nyan moment you can’t hear the talk anymore.
Sayadaw said no one realized Nibbāna just by listening only. However quick the enlightenment was more or less it needs to contemplate. Sayadaw encouraged his disciple practice diligently. He said the preacher & the listeners were moving toward death in moment to moment. So everyone could die at any time. If we die before the realization will miss the good chances.
Whoever observes anicca at this moment he was wise & not foolish. Should not determine wise & fool with concept. Determine with the moments to moment practice. (In the later period of 1961 to 1962 Sayadaw gave talk usually based on strong saṁvega, urging & encouraging his disciples practiced diligently without wasting time. Sayadaw mentioned on death very often in his talks. He knew the time of his death a long time ago.)
Moment to moment time concept is very important to yogis or Buddhists because reality & experiences are moment. Practice, doing merits, realization etc. all actions are momentary. In each moment without practice we are influent by avijjā & tanhā & then towards jati or birth of misery. By practice with each moment influence by sati & paññā, and then towards Nibbāna.
The Buddha said to Māgandiya that he knew sensual pleasure very well as a prince & enjoyed the highest sensual pleasure, & awared of it empty nature. So he gave it up, led a homeless life for the real happiness, & realized Nibbāna. The Buddha used simile to compare sensual pleasure & Nibbāna.
Human sensual pleasure were nothing, if compare to heavenly pleasures (Here Sayadaw gave the analogy of a hungry dog eating human excrement which are very common in poor countries. But for human this view is very disgusting).
Another example was a man infested by leprosy had to scratch the itchy sensation & sometimes used the heat of fire to alleviate it. After curing the disease he will never close to the heat of fire anymore]
If the khandha is talking about impermanence to you during the talk, and you get the yathābhūta nyan. At that moments your ears are hearing the talk & also the mind observes the khandha with seeing impermanence & identity view falls away. The Dhamma is talking to you & the mind appreciates it. After that come disenchantment to the khandha, the mind develops & wants to free from it.
Tanhā becomes thinner that develops to this knowledge. By continuous observing the impermanence of the khandha and it comes to an end. At that time you can’t hear the talk & the mind inclining towards Nibbāna. In the time of the Buddha some people realized Nibbāna by listening talks & at the same time observing the khandha. Without knowing these, people think it as just by listening. It didn’t happen just by listening.
Give an example, if you are observing a carcass of a dog for some period of time. It is becoming slowly bloated & livid with various worms & eaten by vultures. Later you’ll find its disappearance. Here also the same it’s becoming clear with the developing knowledge. Our only concern is for the continuation of the knowledge.
At the same time to see Nibbāna & kilesa dies out. In this way during the time of the Buddha became sotāpana to arahant. After the talks they didn’t want to leave but wanted to report their experiences to the Buddha. I am urging you very often to practice hard is death can come to you at any time. If you are still not discerning anicca is the time of a fool.
By discerning anicca is the time of the wise. The time of the wise & the fool are decided by time moment. Without attention can’t see impermanence is living with ignorance. Therefore it’s foolishness. If you discern it, so it’s wise. The fool goes to the plane of misery. The wise goes to the blissful plane (sugati) & Nibbāna. Death is also momentary.
If another moment not arises then it’s death. Nibbāna is also in the moment. If kilesa not arise in the next moment, then it’s Nibbāna. Therefore 7 years old novices were arrived to Nibbāna. It’s not only for the grown up. To make these decisions. By cutting of Dependent Arising is wise & not cutting off is foolish. After this mind & next mind not arises is dead.
After this mind & a foolish mind arises is living with a foolish life. But with the wholesome mind arises is living with a wise life. When a hell being was arriving in hell & questioning by Yama, king of the Hell. The questions were connection with the Dependent Arising. They were suffered in hell accordingly by the decision of the dhamma, which they had commited.
(Continued Māgandiya’s story) Every dhamma arises no contemplation is the increasing of dedilements. With contemplation is cutting off it. All the dhammas arising from the 6 sense-doors are in these processes. Sound sleep is unconscious mind which is life-continuum mind (bhavanga-citta).
You can’t sleep is active mind (javana citta) & a lot of thinking going on. Whatever mind state arise contemplate its impermanence. (The Buddha told about his bodhisatta life with sensual pleasure).
Sensual pleasures are increasing desire. You are taking pleasure in family life & wealth is not seeing Nibbāna. The Buddha said if you really see Nibbāna & you would not taking pleasure in them. It was like the differences between worldly pleasure & heavenly pleasure. Another one is when a human seeing a dog eating excrement becomes disgust with it. In the same way practice to have right view.
If you take pleasure in your own things still not have right view. Next example was a man had leprosy. If you are in pleasure with your family & wealth is like a leper. Wanting to go near a pit of glowing embers. After curing the disease doesn’t want to go near the heat anymore.
T4
[The way of Māgandiya’s tradition was the continuation of Dependent Arising. That is; contact ->feeling->craving->clinging->action. The Buddha’s way was the cutting off Dependent Arising. That is; contact ceases -> feeling ceases-> craving ceases-> clinging ceases->action ceases.
Sayadaw gave a very good example the differences between sensual pleasure & Nibbāna peace. The rich man Visākha after became an anagamin (non-returner) not interested in his beautiful wife Dhammadina & wealth. We are always get lost in unreal things because of the kilesas. (Continued the Māgandiya’s story from T3) After cured of his leprosy, 2 strong men grasped this man & forcefully pushed him near the fire again.
But he would reject it. Ordinary people are like this because of their kilesa disease take impermanence as permanence, dukkha as sukha, not-self as self, not beautiful as beautiful, & get lost in sensual pleasure. These are like fire & burning, but take it as cool & pleasant. In some discourses the Buddha compared the body with disease. Now he was free from kilesa disease & a real happy person.
Then the Buddha recited these verses: “Arogyaṁ paramaṁ labhaṁ……….. Nibbānaṁ paramuṁ sukhaṁ” “Health is the best fortune …….. Nibbāna is the foremost happiness, and the Noble Eightfold Path is the best way.”
Māgandiya requested the Buddha to show him the way to real happiness. But the Buddha said to him that he was born with blindness, So, must cure his vision first & then could show him the way.]
(In the beginning Sayadaw made a very important point) The Buddha with the 5 great sacrifices fulfilled his paramis (perfections for Buddhahood) were not for Nibbāna. (Offered his life, bodily parts, great wealth, wife & children) If he wanted it he would get it at the time of the Buddha Dipenkara as the hermit Sumedha. It was only for the living beings.
Therefore we should respect & show gratitude for his great compassion & love with diligent practice. In the Mahā-suññāta Sutta the Buddha mentioned to Ānanda, “Ānanda engage with me in friendliness & not in opposition what I have admonished & have faith & follow accordingly with it.”
Therefore don’t show disrespect & in-gratitude to the Buddha. Before we fall into hell, correct out mistakes & practice hard (Sayadaw mentioned the 2 different ways of Dependent Arising) Cutting off the increasing of craving by not letting tanhā, upādana & kamma arise. The dying of craving is the death of papanca dhamma (tanhā, māna & dithi)
Before seeing the real Dhamma & we are tortured by the fake dhamma (i.e Nibbāna & worldly dhamma). If you try hard & see the real one; “Do you want the fake one?” Seeing the real one & don’t want the fake is natural. If you see the real Nibbāna will not want the family members & wealth.
Do you still happy at home after become a non-returner? (Sayadaw gave the example of Visākha as the point for overcame sensual pleasure). Torture by the fake one is increasing craving & will arrive to the plane of misery.
Thinking of living together with family member & wealth bring coolness is a kind of craziness. Most of you think, arriving at a cool place like the Dhamma Hall is not for you all. But arriving at a hot place after going back home is cool for you. All have strange disease. It’s over crazy, crazy disease. Fire is a natural heat.
Only a crazy person is going near a pit of glowing embers. A person with inversion will go near it. Therefore the Buddha taught us to contemplate the khandha as disease, sore etc. if you still not see impermanence is a double blind person.
T5
[Continued the above talk to the verses which the Buddha recited to Māgandiya. The Pali verses were handing down from the past Buddha until to the time of Gautama Buddha & preserved in the Brahmin tradition. But they were using it for the worldly ceremonies.
The Buddha’s instruction to Māgandiya had 3 points;
① Approaching a teacher for instruction,
② Listening to the Sacca Dhamma,
③ Practice the Dhamma in accordance with the Dhamma.
In all these points, the 3rd is the most important one. Sayadaw explained on practice the Dhamma in accordance with the Dhamma as seeing reality as it’s, & will lead to Nibbāna. In Pali is Dhammanu_dhamma patipatti.
The mind knows the reality of what really exist in the khandha. (According to Sayadaw it’s the nature of anicca or the 3 universal characteristics). It opens up the Dhamma Eye. Then ignorance become knowing or knowledge.
The knowledge of eye (ñāñā cakkhu) is opening up. Living beings were born with blindness & die with blindness in saṁsāra, & never had been seen the light of Dhamma. Saṁsāra is like the prison of darkness. Revolving in saṁsāra is like changing prison to prison. And never find peace & real happiness.
Sayadaw said that in the beginning of the practice manodvāra pasāda-mind door sensitivity is not clear & bright. Therefore seeing annica is not very clear & intermittent. And with the continuous diligent practice becomes clearer & brighter and discerning more & more.]
First, you discern the impermanence of the khandha. After that comes the disenchantment of the impermanence of the khandha. Later knowing the khandha as truth of dukkha & developing to the point of not wanting it. At last all the disenchanted khandha are disappeared. With all the disappearance; “Are there still any pain & discomfort like the disease & sore exist?” Without any of these is Nibbāna.
The Buddha also taught in this way. All these impermanence were originally existing. We can’t see them because of greed, hatred & delusion. Also not follow to the ending of them that can’t arrive to Nibbāna. The Buddha taught it existed within the 2 armed-length khandha.
After if you can’t find the body and will arrive there. Making yourself to clear about this point by practice. It existed, so the Buddha taught about it. Before it arises the mind (nyan) is staying straight with the impermanence.
After that the mind (ñāña) is staying straight with no impermanence. No impermanence is Nibbāna. (Sayadaw in many of his talks was using language skillfully in many ways to explain the Dhamma)
Knowing this is Path knowledge. Only the one who practices will see it. All of your duties is following up to the end of impermanence. Don’t ask for something which can’t be given (by prayers & vows).
You have to get it only by practice. If you don’t get Nibbāna only will get dukkha. The gatha (verses) on Nibbāna was reciting by the brahmins for good fortune. If you still don’t know the reality of the khandha is wasting your times among the blind people. The real existence is impermanence but your knowing are my son, my daughter etc… If you know the reality then ignorance becomes knowledge.
Āloko udapādi; _light appears. If someone dies without getting the light is the corpse of a blind. Our grandparents & parents were also died in this way. In next life will fall from a cliff because moving like a blind person. Whatever realms of existence you are in it’s only a prison. You must afraid of dying without getting any light for your both eyes.
With continuous practice the mind is becoming clearer. Later mind sensitivity (mano pasāda) & the knowing mind will fit in together. When this comes & become a person with light. The dying of the blind will take rebirth accordingly to the arrangement of kammas. A person is gaining light can take rebirth accordingly to his desire.
莫哥禪師佛法開示 - 第四部
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Nalorakk
- 文章: 599
- 註冊時間: 2017-03-03, 08:00
渴愛這位裁縫 ｜ Taṇhā the Tailor
渴愛這位裁縫
原題： Taṇhā the Tailor
開示日期： 1960 年 12 月 29 日
〔英譯者按：本講末段以四聖諦與行者直接經驗，說明涅槃並非「什麼都沒有」。禪師的推理很簡潔，但理解時仍須避免把涅槃變成一個恆常自我或死後仍在享受的主體。〕
佛陀教導說法者應以三種心說法：願聽眾安穩並能前來聽聞；以慈心願他們理解所說；理解後，願他們依法實踐。具足這三種心而教導，才是善說。聽眾也要立願：我將專心聽、正確理解，並為徹底滅苦而修，不只求一點暫時安慰。
不要先看輕自己，只求最低結果。應以四道果乃至漏盡為方向，再依實際因緣逐步完成。佛陀常鼓勵比丘以最高解脫為目標。禪師因而引述善於譬喻的難陀迦尊者教誡五百位比丘尼的故事。
身內有六根，身外有六境。凡夫把兩邊都認成「我」與「我的」，渴愛就像裁縫，把內根與外境縫在一起：眼黏著色、耳黏著聲，乃至意黏著法。渴愛是苦的集起；要用道支之刀割斷連接，使集諦不再生起。
難陀迦以死牛為譬喻：內側的肉譬喻六內處，外面的皮譬喻六外處，連接皮肉的筋腱與組織譬喻喜貪。修行要用覺支或道支之刀，切斷中間的喜貪。
他問比丘尼：
「色是常還是無常？」
「無常，尊者。」
「無常之法是苦還是樂？」
「是苦，尊者。」
「既然如此，適合把它看成『這是我的、這是我、這是我的自我』嗎？」
「不適合，尊者。」
眼乃至意、色乃至法也都如此。兩端若被如實見為無常，就沒有一個可由渴愛永久縫合的實體。渴愛只能依誤認與喜貪維持；正見現前，邪見與渴愛便逐漸失去力量。
刀要由手握住。五道支中，念、精進與定好比手，正見與正思維好比刀；戒的三支則是修行生活已先建立的基礎。只有口頭祈願不能割斷渴愛，必須正念現前、持續精進，以智慧觀察。
渴愛連接所有五蘊，所以在任一念處如實觀察，都能處理它。緣起中，死與下一次生之間由愛、取、有相連；六根六境也是苦諦範圍。修行口訣是：保持正念，投入精進，以智慧觀察。現象的無常與受逼迫是苦諦；如實觀察履行道諦；渴愛的滅是集諦的捨斷；苦不再續生則是滅諦。
當苦與苦因被完全斷除，所證不是虛無。涅槃是貪、瞋、癡及一切苦的止息，是不生不滅的無為。阿羅漢在世時，仍有五蘊與道果後的生活，也可入果定；般涅槃後，不再有道果心或任何後有五蘊，不能再說有一個人持續感受安樂。所謂留下的是涅槃的寂靜，不是留下一個永恆享受者。
難陀迦第二次教誡後，五百位比丘尼至少都證得預流，並依各自先前程度進一步成熟。故事顯示，目標不能停在只除一部分煩惱；只要仍有未斷之結，修學便尚未完成。
中文譯校說明
1. 本講主要依據《中部》MN 146〈Nandakovādasutta〉。死牛的內肉、外皮與連接筋腱，分別譬喻六內處、六外處及其間的喜貪；原稿概括為 "taṇhā"，方向正確，但經文用語更接近 "nandi-rāga"。
2. 本講說修觀有五道支，是因正語、正業、正命三戒支在坐禪前已作為生活基礎；完整聖道仍是 "ariyo aṭṭhaṅgiko maggo"，不能說八正道只剩五支。
3. 原稿說苦諦與集諦「死後只剩道與滅」，是功能性說法。證悟剎那道智以涅槃為所緣；道心本身仍是有為法，不會永恆留下。
4. 涅槃不是虛無，但也不能推成阿羅漢般涅槃後仍有一個主體「住在安樂中」。對如來死後以 "atthi"、"natthi"、兩者皆是或皆非作實體化判斷，早期經典均不予成立。
5. 原稿末句的 "four piles of excrements" 沒有交代精確所指，可能是對四類煩惱或四種漏的強烈譬喻；正文改以「未斷之結」表達，避免擅自指定一套分類。
[11] Tanhā the Tailor
29th December 1960
[Near the end of the talk Sayadaw made a very interesting point on the existence of Nibbānic element. His logic was simple by using the 4 Noble Truth & their functions in the direct experiences of yogis. From these points we can know what Nibbāna is.]
The Buddha taught on how a Dhamma preacher mind should be in teaching to people.
① May they be well & can listen to this talk.
② With metta in mind, may they understand what I have to talk.
③ May they can practice accordingly after understanding of the Dhamma.
If a monk possesses these 3 states of mind & teaching to people is a good teaching. From your side is after listening to the talk, practice & better become a stream-enterer (sotāpanna) to arahant. I will listen to the talk; try to understand it & practice for the realization of the highest level. You must have the aspiration to achieve the highest level.
If you underestimate yourself then will achieve the lower level. Aspire to achieve the middle & higher levels which you can achieve accordingly. There were some evidences of existing stories. The Buddha always encouraged to the monks for the achievement of highest levels to end dukkha. (Sayadaw told the story of Ven. Nandaka for this talk.) Nandaka was very well known in teaching by using similes & examples in the time of the Buddha.
Yesterday I had explained some of the similes by him. In the body has 6 sense-doors sensitivities (pasāda rūpa). Outside has 6 sense-objects. We take these things as me & mine. In between, tanhā is connecting them, and joining the sense-objects & sense-doors.
Tanhā is the cause of dukkha (Samudaya sacca). Its existence is the cause of suffering. You must cut it off with the knife of path factors. In this way it can’t connect the inside & outside that samudaya sacca dies out. The 2 dukkhas cease & Nibbāna appears.
The monks taught 500 bhikkhunis before Nandaka, but no one had the realization. Because they had the desire for Nandaka’s talk. Nandaka & the bhikkhunis were having kammic links for many lives time. He gave the simile of a dead cow. The cow body like the internal bases (ajjhattā āyatanā) & the hide outside like external bases (bahiddhā āyatanā).
Skin muscles, connective tissues & attachments in between are like tanhā. In the same way in practice must cut off tanhā with the knife of bojjhanga or magganga (factors of awakening or factors of the path).
They asked him how to contemplate & cut it off? He asked them in the following way.
“Is form permanent or impermanent?”
“It’s impermanent, ven. Sir.”
“It’s impermanent, dukkha or sukha?”
“It’ s dukkha, ven. Sir.”
“If so, can you say this is mine, this I am, & this is myself?”
“It’s not, ven. Sir.”
“In the same way the eye, ….. etc. Contemplate the impermanence of the both sides.
When it is cutting off, it is tanhā which connecting them in the middle. In this case impermanence still has any bodily form?”
“No, ven. Sir.”
“Without it can tanhā connect them?”
“No, ven. Sir.”
Tanhā can exist only by connecting them. Can’t connect, then it ceases to exist. By contemplation of mind & body & tanhā dies away. Because it cut off the phenomena which tanhā is connecting them. Tanhā can exist by connecting the internal & external. By contemplation of impermanence ditthi & tanhā die out. The knife is like magganga or bojjhanga.
Practice hard with right effort (sammā-vāyāma). Hold the knife & cut it off. Don’t leave it there, only with the hand of right effort & by holding the knife of right view that tanhā will cut off. In the 5 path factors; mindfulness (sati) effort (viriya) & concentration (samādhi) are the hand & right view (sammā sitthi), right intention (sammā_sankappa) are the knife.
You can’t do it by prayers. You can’t cut it with the mouth (These 2 points are practicing by most Buddhists in the later period of Buddhism). Without tanhā arises clinging, action & birth are cutting off. If you practice with one of the satipatthāna and will be succeeded Tanhā connects to all the 5 khandhas. Therefore if you contemplate one of them tanhā dies out.
In the Dependent Arising; connecting death & birth are craving, clinging & action. Death is dukkha & birth is dukkha. Sense-objects & sense-doors are also truth of dukkha. In practice don’t forget the dictum, “Be mindful, put effort to contemplate with wisdom.” Whatever dhamma arises be mindful of it & contemplate persistently with wisdom. Impermanence is dukkha sacca, contemplation is magga sacca & the death of tanhā is samudaya sacca.
In the 4 Noble Truths if dukkha & samudaya die out only nirodha & magga are leaving behind or the peacefulness & knowingness are leaving behind. Therefore, nothing exists in Nibbāna is impossible (some Buddists & non-Buddists take Nibbāna as nothingness). During his life an arahant has nirodha & magga or peace & knowing (He can stay in fruition state if he wishes).
After he put down his burdened khandha & no magga khandha anymore (After an arahant passed away). But the peaceful happiness (santi sukha) of Nibbāna is leaving behind or undying is leaving behind. Staying with happiness is Nibbāna. (Sayadaw continued to the end of Nandaka’s story).
All the bhikkhunis realized the Dhamma respectively according to their aspirations. This story testified this point. There are 4 piles of excrements (kilesas). If any one of them left over still not good yet. Therefore you have to clean out all of them.
原題： Taṇhā the Tailor
開示日期： 1960 年 12 月 29 日
〔英譯者按：本講末段以四聖諦與行者直接經驗，說明涅槃並非「什麼都沒有」。禪師的推理很簡潔，但理解時仍須避免把涅槃變成一個恆常自我或死後仍在享受的主體。〕
佛陀教導說法者應以三種心說法：願聽眾安穩並能前來聽聞；以慈心願他們理解所說；理解後，願他們依法實踐。具足這三種心而教導，才是善說。聽眾也要立願：我將專心聽、正確理解，並為徹底滅苦而修，不只求一點暫時安慰。
不要先看輕自己，只求最低結果。應以四道果乃至漏盡為方向，再依實際因緣逐步完成。佛陀常鼓勵比丘以最高解脫為目標。禪師因而引述善於譬喻的難陀迦尊者教誡五百位比丘尼的故事。
身內有六根，身外有六境。凡夫把兩邊都認成「我」與「我的」，渴愛就像裁縫，把內根與外境縫在一起：眼黏著色、耳黏著聲，乃至意黏著法。渴愛是苦的集起；要用道支之刀割斷連接，使集諦不再生起。
難陀迦以死牛為譬喻：內側的肉譬喻六內處，外面的皮譬喻六外處，連接皮肉的筋腱與組織譬喻喜貪。修行要用覺支或道支之刀，切斷中間的喜貪。
他問比丘尼：
「色是常還是無常？」
「無常，尊者。」
「無常之法是苦還是樂？」
「是苦，尊者。」
「既然如此，適合把它看成『這是我的、這是我、這是我的自我』嗎？」
「不適合，尊者。」
眼乃至意、色乃至法也都如此。兩端若被如實見為無常，就沒有一個可由渴愛永久縫合的實體。渴愛只能依誤認與喜貪維持；正見現前，邪見與渴愛便逐漸失去力量。
刀要由手握住。五道支中，念、精進與定好比手，正見與正思維好比刀；戒的三支則是修行生活已先建立的基礎。只有口頭祈願不能割斷渴愛，必須正念現前、持續精進，以智慧觀察。
渴愛連接所有五蘊，所以在任一念處如實觀察，都能處理它。緣起中，死與下一次生之間由愛、取、有相連；六根六境也是苦諦範圍。修行口訣是：保持正念，投入精進，以智慧觀察。現象的無常與受逼迫是苦諦；如實觀察履行道諦；渴愛的滅是集諦的捨斷；苦不再續生則是滅諦。
當苦與苦因被完全斷除，所證不是虛無。涅槃是貪、瞋、癡及一切苦的止息，是不生不滅的無為。阿羅漢在世時，仍有五蘊與道果後的生活，也可入果定；般涅槃後，不再有道果心或任何後有五蘊，不能再說有一個人持續感受安樂。所謂留下的是涅槃的寂靜，不是留下一個永恆享受者。
難陀迦第二次教誡後，五百位比丘尼至少都證得預流，並依各自先前程度進一步成熟。故事顯示，目標不能停在只除一部分煩惱；只要仍有未斷之結，修學便尚未完成。
中文譯校說明
1. 本講主要依據《中部》MN 146〈Nandakovādasutta〉。死牛的內肉、外皮與連接筋腱，分別譬喻六內處、六外處及其間的喜貪；原稿概括為 "taṇhā"，方向正確，但經文用語更接近 "nandi-rāga"。
2. 本講說修觀有五道支，是因正語、正業、正命三戒支在坐禪前已作為生活基礎；完整聖道仍是 "ariyo aṭṭhaṅgiko maggo"，不能說八正道只剩五支。
3. 原稿說苦諦與集諦「死後只剩道與滅」，是功能性說法。證悟剎那道智以涅槃為所緣；道心本身仍是有為法，不會永恆留下。
4. 涅槃不是虛無，但也不能推成阿羅漢般涅槃後仍有一個主體「住在安樂中」。對如來死後以 "atthi"、"natthi"、兩者皆是或皆非作實體化判斷，早期經典均不予成立。
5. 原稿末句的 "four piles of excrements" 沒有交代精確所指，可能是對四類煩惱或四種漏的強烈譬喻；正文改以「未斷之結」表達，避免擅自指定一套分類。
[11] Tanhā the Tailor
29th December 1960
[Near the end of the talk Sayadaw made a very interesting point on the existence of Nibbānic element. His logic was simple by using the 4 Noble Truth & their functions in the direct experiences of yogis. From these points we can know what Nibbāna is.]
The Buddha taught on how a Dhamma preacher mind should be in teaching to people.
① May they be well & can listen to this talk.
② With metta in mind, may they understand what I have to talk.
③ May they can practice accordingly after understanding of the Dhamma.
If a monk possesses these 3 states of mind & teaching to people is a good teaching. From your side is after listening to the talk, practice & better become a stream-enterer (sotāpanna) to arahant. I will listen to the talk; try to understand it & practice for the realization of the highest level. You must have the aspiration to achieve the highest level.
If you underestimate yourself then will achieve the lower level. Aspire to achieve the middle & higher levels which you can achieve accordingly. There were some evidences of existing stories. The Buddha always encouraged to the monks for the achievement of highest levels to end dukkha. (Sayadaw told the story of Ven. Nandaka for this talk.) Nandaka was very well known in teaching by using similes & examples in the time of the Buddha.
Yesterday I had explained some of the similes by him. In the body has 6 sense-doors sensitivities (pasāda rūpa). Outside has 6 sense-objects. We take these things as me & mine. In between, tanhā is connecting them, and joining the sense-objects & sense-doors.
Tanhā is the cause of dukkha (Samudaya sacca). Its existence is the cause of suffering. You must cut it off with the knife of path factors. In this way it can’t connect the inside & outside that samudaya sacca dies out. The 2 dukkhas cease & Nibbāna appears.
The monks taught 500 bhikkhunis before Nandaka, but no one had the realization. Because they had the desire for Nandaka’s talk. Nandaka & the bhikkhunis were having kammic links for many lives time. He gave the simile of a dead cow. The cow body like the internal bases (ajjhattā āyatanā) & the hide outside like external bases (bahiddhā āyatanā).
Skin muscles, connective tissues & attachments in between are like tanhā. In the same way in practice must cut off tanhā with the knife of bojjhanga or magganga (factors of awakening or factors of the path).
They asked him how to contemplate & cut it off? He asked them in the following way.
“Is form permanent or impermanent?”
“It’s impermanent, ven. Sir.”
“It’s impermanent, dukkha or sukha?”
“It’ s dukkha, ven. Sir.”
“If so, can you say this is mine, this I am, & this is myself?”
“It’s not, ven. Sir.”
“In the same way the eye, ….. etc. Contemplate the impermanence of the both sides.
When it is cutting off, it is tanhā which connecting them in the middle. In this case impermanence still has any bodily form?”
“No, ven. Sir.”
“Without it can tanhā connect them?”
“No, ven. Sir.”
Tanhā can exist only by connecting them. Can’t connect, then it ceases to exist. By contemplation of mind & body & tanhā dies away. Because it cut off the phenomena which tanhā is connecting them. Tanhā can exist by connecting the internal & external. By contemplation of impermanence ditthi & tanhā die out. The knife is like magganga or bojjhanga.
Practice hard with right effort (sammā-vāyāma). Hold the knife & cut it off. Don’t leave it there, only with the hand of right effort & by holding the knife of right view that tanhā will cut off. In the 5 path factors; mindfulness (sati) effort (viriya) & concentration (samādhi) are the hand & right view (sammā sitthi), right intention (sammā_sankappa) are the knife.
You can’t do it by prayers. You can’t cut it with the mouth (These 2 points are practicing by most Buddhists in the later period of Buddhism). Without tanhā arises clinging, action & birth are cutting off. If you practice with one of the satipatthāna and will be succeeded Tanhā connects to all the 5 khandhas. Therefore if you contemplate one of them tanhā dies out.
In the Dependent Arising; connecting death & birth are craving, clinging & action. Death is dukkha & birth is dukkha. Sense-objects & sense-doors are also truth of dukkha. In practice don’t forget the dictum, “Be mindful, put effort to contemplate with wisdom.” Whatever dhamma arises be mindful of it & contemplate persistently with wisdom. Impermanence is dukkha sacca, contemplation is magga sacca & the death of tanhā is samudaya sacca.
In the 4 Noble Truths if dukkha & samudaya die out only nirodha & magga are leaving behind or the peacefulness & knowingness are leaving behind. Therefore, nothing exists in Nibbāna is impossible (some Buddists & non-Buddists take Nibbāna as nothingness). During his life an arahant has nirodha & magga or peace & knowing (He can stay in fruition state if he wishes).
After he put down his burdened khandha & no magga khandha anymore (After an arahant passed away). But the peaceful happiness (santi sukha) of Nibbāna is leaving behind or undying is leaving behind. Staying with happiness is Nibbāna. (Sayadaw continued to the end of Nandaka’s story).
All the bhikkhunis realized the Dhamma respectively according to their aspirations. This story testified this point. There are 4 piles of excrements (kilesas). If any one of them left over still not good yet. Therefore you have to clean out all of them.
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Nalorakk
- 文章: 599
- 註冊時間: 2017-03-03, 08:00
如何開啟慧眼？ ｜ How to Open the Eye of Wisdom？
如何開啟慧眼？
原題： How to Open the Eye of Wisdom？
開示日期： 1960 年 12 月 30 日；1961 年 5 月 30 日至 6 月 1 日
〔英譯者按：以下四次開示以《中部》MN 152〈根修習經〉為主要依據，主題是怎樣培育六根，而不是靠閉眼、塞耳逃避外境。〕
第一講
我擔心你們放逸度日，所以勸大家為生命旅程準備真正依靠。佛陀提醒弟子，應依靠能導向苦盡之法；本講特別強調無常。看見無常，以及證知無常行法止息的智慧，是生時與死時都可依靠的法。
臨終仍可聽法、如理作意與修觀，佛世確有病中聞法而提升果位的例子。但不要等到臨終才第一次練習；平日反覆觀察，才可能在病苦與死亡逼近時由慣習支持。
看到討厭的色，瞋生起；看到可愛的色，貪生起；看到既不特別喜歡也不討厭的色，癡可能趁機存在。眼睛一張開，根門便可能被三毒利用。怎樣使用六根而不受傷害？不要只追逐外在所緣，應回看心中因接觸而生起的反應。
見色是條件，心中的喜、憂或捨等反應是緣生結果。它們是由條件組合的有為法。貪生起，就知道它是有為；瞋或癡生起，也同樣知道。繼續觀察，它已不在。各種反應名稱不同，無常性卻相同；智慧所見的是它們不能停留。
一連串現起的法都如此觀為無常，不隨喜惡作反應，本講稱為觀捨智。繼續成熟，可至行捨智，再由道智證知涅槃。這才是根修習：不是令根門完全沒有所緣，而是所緣來時，心不再被貪瞋癡拖走。
練習到熟練，守護六根就像開眼閉眼一樣自然，成為自己的依靠。原講又說，若有人已具深厚觀智、但尚未證果，臨終後生天仍可能在彼處繼續修行而入流；這應理解為有利因緣的可能，不是死亡時只要有一次平靜就必然證預流。
第二講
法有強大保護力：專心聽、努力記住、付諸實行，法便安立於身心，禪師稱之為「法塔」。不是把文字收藏在記憶中就完成，而是讓戒、定、慧與道支成為自己的行為與知見。
佛陀成道後思惟應尊敬誰，遍觀世間找不到戒、定、慧高於自己者，便尊法、依法而住；梵天娑婆主也來證明過去諸佛同樣尊法。佛陀因法而成佛，所以佛弟子真正應深入的，不只是色身形像，而是佛所證知與宣說的四聖諦。
所謂「智佛」或「法佛」，不是另有一尊神祕佛，而是提醒人：色身本身不是能知者，證知由心與智慧完成。禮敬時若只停在形像，卻不培育內在正見，仍未深入佛陀真正留下的法。
有正法與邪法，也有八正道與八邪道。關閉苦趣之門的是正法；把人送往苦處的貪瞋癡，眾生不學也早已熟練。過去善法使我們得人身、遇佛法與老師，現在應把難得條件用來向上完成苦盡，而不是再退回舊習。
佛陀為自利、親屬之利與一切眾生之利而行三種行。行者也要能分辨真正朋友與敵人：引向正見、離貪的是朋友；迎合愛取的未必是。不要逃避法的救護。
見色時可能生喜、不喜或不苦不樂；若法的救護不現前，三種受就可能令緣起在前、中、後段繼續。任何一受生起，都知道它是依條件而生的結果，如此人見、眾生見先鬆開；再觀其生滅，三種受都成為平等觀察的所緣。
第三講
佛陀住在迦讓伽羅竹林時，問青年婆羅門鬱多羅：他的老師波羅奢利如何教導根修習？鬱多羅回答，不看色、不聽聲，便是修根。佛陀指出，若是如此，盲人與聾人豈不已完成根修習？鬱多羅無言以對。外五根或可暫避部分所緣，意門卻不能永遠關閉，所以真正訓練必須處理接觸後的心。
六根所生的可意、不可意或兩者混合經驗出現時，知道它依因緣而起，是粗顯的有為法；再觀察它已滅。先知生，後知滅。見其無常，心不跟著喜惡走，便走向對行的平等捨。
由耳門說明：聲音與耳根為條件，耳識及隨後反應生起。重要的是，觀智要能趕上。現象生起時先知它是緣生；觀察之後，知道它不在。如此一次次訓練，貪瞋癡便不能無條件接在後面。
〔英譯者另引 1956 年 11 月 18 日的一段開示：禪師以尋與伺說明內觀。尋是把心投向「這是什麼」；伺是持續審察「它還在嗎」。六根所生受出現，先把心投向受，再審察其變化，便同時見受與無常。〕
例如眼見某物，若只被名稱與喜惡帶走，尋伺沒有用在正見上；若思惟這是緣生法，並檢查它是否仍在，身見便失去空間。知道「已不在」的是智慧。每次開眼，都可如此把尋伺導向如實知見。
現象敗壞，顯示它不能作可靠用途；禪師把苦解說為令人厭離、沒有堅實用途。消失就是這個現象的死亡。反覆看清，連導向地獄的貪瞋業因也會減弱。
回到主講：第一是生起法，第二是滅去法。每次現象依因生起，又被觀為無常，後面便不必接上貪、瞋、癡。緣起無論在前段、中段或後段被正見截斷，都朝苦滅前進。
第四講
佛陀所教的聖者根修習，是快速而有效的內觀入口。意門的念頭會引生貪瞋癡；不必要求念頭永不生，因為生起法正可成為觀察對象。死人沒有可修的根門，活人才有在現象生起時培育智慧的機會。
逆觀緣起，生、老、死依有，有依取，取依愛；意門念頭又依意根與法所緣而生。條件是緣起，所生結果是緣生法。結果是有為法，既然有為，便含無常性。它生起時較粗顯，所以知道；一觀察，便見它已變、已滅。
原本叫作「貪」的地方，智慧只見無常；這種平等觀察，本講稱為觀捨智。無常的知見接近行捨智，也接近涅槃之門，因為心已不再以愛憎反應。
把道路長說，可以列十觀智或十六觀智；短說，只有兩項：無常，以及無常行法的止息。依聖諦說，是苦與苦滅；依智慧說，是觀智與道智。名稱雖多，實修仍是由見生滅、厭離、離貪至證知止息。
觀智能對治現行與較粗煩惱，道智能斷除相應的潛伏煩惱。佛世有人一座間、甚至聞法中證悟，是因條件成熟、智慧進程迅速，不是省略戒、正見與其他道支。無常行法止息時，苦與煩惱的相續也止息。
中文譯校說明
1. 本講主要依據《中部》MN 152〈Indriyabhāvanāsutta〉。原經不只教觀無常，也分別說明聖者的最高根修習、有學的修習及已修根者；本講把重點集中在根境相觸後迅速捨離可意、不可意反應。
2. "vipassanupekkhā-ñāṇa" 與 "saṅkhārupekkhā-ñāṇa" 屬南傳觀智解說。前者可泛指以平等心觀照，後者是成熟的行捨智；兩者不能只因一次情緒平靜就自行認定。
3. 原稿說臨終具有某種觀智者生天後必成預流，屬鼓勵性推論；《增支部》AN 6.56〈Phaggunasutta〉顯示病中聞法可能導向解脫或更高果位，但沒有建立人人適用的自動保證。
4. "Dhamma Cetiya"、"Dhamma Buddha"、"Ñāṇa Buddha" 是本講的教學語。它們提醒人由形像轉向法與智，不是另立三種實體佛，也不否定佛陀色身在歷史與教團中的意義。
5. 以 "vitakka" 與 "vicāra" 解說內觀的段落來自 1956 年另一場開示，不是《中部》MN 152 正文。在初禪語境中，兩詞是禪支，不能一概等同一般分析思考。
6. 把 "dukkha" 拆成「令人厭惡」與「無用」是緬甸教學中的音義發揮，不是嚴格的巴利語源；正文只保留其觀行意義。
7. 暫時沒有貪瞋癡跟隨，不等於已證 "Nibbāna"；觀智仍須成熟至出世間道智，並依果位永久斷除相應結使。
8. 地獄壽命與「苦增倍」的說法屬宇宙論勸誡，不能由一次瞋心或苦受精確推算個人的投生處與壽量。
[12] How to Open Your Eye?
(30th December 1960, 30th May to 1st June 1961)
[The following 4 talks were based on the Indriya-bhāvanā Sutta, Majjima Nikāya, the development of the Faculties, Sutta NO.152.]
T1
I am worrying of you as living a negligent life. Should have a reliance with you. Without it will encounter dukkha. (These were the words the Buddha reminded the monks in the sutta of Anguttara Nikāya) The Buddha reminded us to rely on impermanence, because it ended Dukkha. He mentioned 8 kinds of reliance & the last one was impermanence.
If you contemplate all the ending of impermanence & will get the knowledge of ending dukkha. Take reliance on the 2 knowledges of seeing impermanence & the ending of it (i.e, Yathābhūta Nyan & Magga Nyan). During on the journey of life and dying moment you need to rely on it. At near death with contemplation can become a stream-enterer to an arahat. (There were a few stories at the time of the Buddha, for example-Ven. Phegguna).
Even the Buddha had to rely on impermanence. If you enter the fruition state (phala samāpatti) have to start from impermanence. I will talk on how to see thing is the true reliance. On seeing hateful things and become angry. On seeing affectionate things and become greedy. On seeing neither hateful nor affectionate things and become deluded.
These are during the time of opening your eyes. How to use the 6 sense faculties without harm? Don’t observe the outside objects but instead observe what is arising in the heart. Seeing is the cause & the arising dhamma in the heart is the result. This is the resultant phenomenon (paticcasamupana dhamma). It is gross & compounded phenomenon (Sankhata dhamma). Contemplate the arising phenomenon as compounded.
After contemplation, it’s not there. Every greed, anger & delusion arise contemplate in this way. All of their non-existings are similar. As impermanence they are the same. The path factors are seeing it. All the knowings (knowledges) are seeing the non-existings (i.e, vanishing or disappearing). Seeing all the arising dhammas as impermanence in series. These are not an ordinary thing.
It is vipassanupekkha nyan (equanimity of insight). You contemplate all of them with equanimity, & not seeing as greed, anger & delusion. This is true development of faculties. Continue with the contemplation & arrive to the knowledge of equanimity towards formations (sankharupekkha ñāna). After that it is the Path Knowledge.
In this way by using the 6 sense faculties is without harm. It’s easy to practice also. You have to practice until it becomes your own nature. The Buddha said that whoever practiced & became natural, then it was easy like closing & opening your eyes. If you can practice up to this point, & it becomes a true reliance (He continued to talk about the dying moments by seeing anicca as mentioned in the Aṅguttara Nikāya).
In these 3 knowledges (i.e, vipassanupekkha nyan, sankharupekkha nyan & magga nyan); if you die with the vipassanupekkha nyan or sankharupekkha nyan & after arriving to the heavenly realm become a stream-enterer. If you don’t rely on insight knowledge what will happen? If you die with greed, anger & delusion will arrive to peta, hell & animal realms.
T2
[In the beginning Sayadaw mentioned the important, & also interesting about the power of Dhamma. Listening to the Dhamma carefully, make effort to remember them, & then put into practice. In this way Dhamma can be enshrined in the mind and body becomes a Dhamma Cetiya (shrine). It will protect the yogi from dangers & difficulties.
The examples were, the Buddha’s Conquest of the 8 Adversities (see the Jaya-mangala-attha-gāthā). The Buddha after his enlightenment was looking for someone who he could take on refuge. But he never found anyone who could be excellent than him in sīla, samādhi & paññā. He became a Buddha by the Dhamma. So he took the Dhamma, the 4 Noble Truths as a refuge & teacher.
The Brahma God Sahampati agreed with him because the past Buddhas were also doing the same thing before (This point is very important, because these episodes showed that there was no Creator God & Creation existed in the whole Cosmos).
All living beings because of their wholesome & unwholesome dhammas or kammas are travelling in the round of existence. Sayadaw taught his disciples how to contemplate the Dhamma Buddha or Nyan Buddha & not the physical Buddha. Have to penetrate to the Dhamma Buddha.
So, we must rely on wholesome dhamma, especially the supramurdane Dhamma (lokuttara Dhamma). Because of our wholesome dhammas of the past, now we meet the Buddha’s Dhamma which is the most difficult to come by. Therefore, we must use this chance fully to go up higher & higher to transcend Dukkha & not for going downwards]
The Buddha taught the Dhamma from external. Whoever listening with the above mentioned 3 ways, then the Dhamma will enshrine in our body (There are always 2 causes; i.e, external & internal causes effect every living beings.
The most important one is the internal one). Path factors are the Dhamma Ceti. Why the Buddha became the great conqueror of the 8 adversities? Because his khandha became a Dhamma Ceti.
The physical Buddha didn’t know anything. Only the Nyan Buddha knew it. Therefore, when we are performing puja (devotional practices) must reaching to the internal knowledge Buddha. Becomes a stream-enterer (sotāpanna) also not the body, but the Path Knowledge. You came to this human life was sending by the dhamma.
There are 2 kinds of dhamma; right & wrong dhammas (sammā-dhamma & micchā-dhamma) or the 8 right path factors (sammā-magganga) & the 8 wrong path factors (micchā-magganga). Close the doors to the planes of misery are also dhamma. It does not need to teach people for the dhammas which send them to the planes of misery. Everyone has done it & can do it.
The 3 cariyas of the Buddha were; for his benefit, for the benefit of his relatives, & for the benefit of living beings that he had to fulfilled his perfections (paramis). It’s very important of able to distinguish between friends & foes. (Recounted the story of Sodeyya Brahman on this point).
I am warning you all not to shun away from the salvation of the Dhamma. Dhamma sent you here & you are completed with the five rarities (i.e, Encountering the teachings of the Buddha, a teacher who can teach the sacca Dhamma, understanding of it, etc…)
You only need to go upwardly for ending dukkha. But if you don’t respect the Dhamma & going downward is not proper. (continued the Indriya-bhavana Sutta) Now is the time for us to always living together with Dhamma which will save us from the whole saṁsāra. When seeing a form; can become joy (somanassa) or displeasure (domanassa) or neither joy nor displeasure (upekkha). With an object can become 3 states of mind.
If no salvation of Dhamma comes in dukkha will continue to arise. Because of the 3 types of feeling, Dependent Arising will continue in the beginning, middle & the end (see the 12 links of Dependent Arising; pleasant feeling in the middle, unpleasant feeling in the end & neutral feeling in the beginning.
Living being are always going down stream & never up stream. After his enlightenment, the Buddha saw this point. Therefore he became disappointed to teach them. I’ll show you some insight contemplations. From the 3 types of feelings; if one of them is arising & contemplate as it’s the resultant phenomenon arising by causes.
In this way the view of a person, a being is falling away. Contemplate it as arising & passing away. In this way the 3 types of feeling are becoming a series of equanimity of insight (vipassanupekkha nyan).
T3
[Sayadaw told the story of the sutta: on one occasion the Buddha was staying among the Kajjangalas (People of the Kajjangala Village) in the Bamboo Grove. During a Dhamma talk he asked the young brahmin Uttara, how his teacher Pārāsivi brahmin taught & trained on the 6 sense faculties.
He replied that by closing the eyes, ears…. etc, & no defilements arose. Then the Buddha responded by saying as followed. Then, in this way people were born blind & deaf already no defilements. Uttara became silent by the words of the Buddha. However, nobody can close the mind door. Therefore the Buddha gave a talk on how to restrain the sense faculties.
Whatever arises from the 6 sense doors; e.g feeling arises (sukha, dukkha or upekkha) observe their annica & it becomes upekkha. They are conditioning by causes. These are kilesa & coarse, & the result of the causes. Whatever arises is sakhārā – conditioned thing.
By seeing anicca becomes upekkha & called sankhārupekkhā (not react to sankhara as like or dislike). It’s very quickly leading to sankhārupekkha nyan (knowledge of equanimity towards formations which is close to the Path knowledge (magga nyan).]
(Sayadaw described the practice from hearing) From the 6 sense doors let whatever arises. But the important thing is can be let the contemplating knowledge comes in to know it. Whatever arising in the body is coarse, so that you know it.
First, you have to know it from behind as it is arising by causes (the arising dhamma). Second, after this contemplation, the arising dhamma is not there anymore (that becomes the passing away dhamma). First is arising & second is passing away.
[(Special note: In 18th November 1956, Sayadaw gave a talk on insight meditation by way of vitakka (thought) & vicāra (examination). Here is extract from some of them)]
Vitakka is thinking or thought, & vicāra is all round examination. The Buddha taught the first jhana with vitakka & vicāra and also the path factors with it.
Today I will talk about its implementation (here he used vedana of the 6 sense-doors). Whatever feelings are arising from the 6 sense doors & think about it as, what it is? After that examine the feeling as it exists or not. This is vicāra or examination. If you use vitakka & vicāra in this way you see feeling & also its impermanence.
For example, you see something with the eye & don’t know what it is, then there is no vitakka & vicāra. Someone who has thinking & examination get the path factors. The thinking of I-ness or identity view is falling away. Thinking is vatakka & examination is vicāra. Knowing of the non-existing is paññā. Therefore every time you open your eyes must have seeing with thinking & examination.
The dissolution of phenomenon is useless (feeling or any sankhara dhamma). The uselessness is the truth of dukkha (in some of his talks Sayadaw explained dukkha as disgusting & useless; Duk-disgusting, Kha-useless). If you are in thinking & examination will know the truth of dukkha.
Disappearing is death. Death is arriving at dukkha. If you are thinking & examining in this way even hell fire will be extinguished. Even no need to mention about sorrow, lamentation & suffering in the heart]
(continued from the main talk) ① is arising dhamma, & ② is passing away dhamma. In this way greed, hatred & delusion dhmmas can’t follow from behind. Is this difficult for you? Every time dhamma arises is by cause, & have to know it as not there.
If you ask what is Nibbāna? It’s the cutting off Dependent Arising in the beginning, in the middle & in the end sections. Whichever section is cutting off, then it’s Nibbāna. Every time a dhamma arises, if you can contemplate its impermanence and not becomes lobha, dosa & moha dhammas.
Because these are only impermanent. All these impermanent dhammas are arising in series. So it’s called vipassanupekkha. If a being falls into hell will receive double increments. Because the hell being is suffering in hell that always in the state of displeasure (domanassa).
Therefore, it is not easy to talk about the lifespan in hell. (This is one of the reasons that hell beings don’t have a definite life span. Sayadaw mentioned it for his listeners. It reminded them for practicing diligently to end suffering in hell).
T4
The Budhha taught this sutta for vipassanā practice was it could become the most quickest & effective way. In the time of the Buddha there were also many practiced for insight & gave wrong teachings. (continued the story of the Sutta) How do you close the mind door of muddy kilesas? Even may be you can close the other 5 doors.
The Buddha taught the ariyan way of development of the faculties. Thoughts from the mind door create greed, hatred & delusion. Let it be arisen. Only with the arising dhamma, there will be an object for contemplation. For a dead person he has nothing to contemplate. It’s important to contemplate the arising dhamma. Where are birth, ageing & death, the truth of dukkha come from?
If you trace the reverse order of the Dependent Arising process (the 12 links) & will find out that it came from craving (tanhā).
[ craving <- clinging <- action <- birth, ageing & death.]
It arises from the thinking of the mind door. Thought arises from the mind object (dhamma arom) & mind door (mano dvāra). The arising cause is called paticcasamupada & the arising result is called paticcasamupana. The arising dhamma is coarse & the cause of thinking.
It is compounded dhamma (sankhata dhamma). If you know it as a compounded dhamma, then including anicca in it. You know it arising because it’s coarse. And when you contemplate (think about) it’s not there. You know the arising & passing away of the compounded dhamma (sankhata dhamma). In the place of greed you only discern impermanence. This contemplation is called vipassanupekkha nyan.
Therefore anicca is close to Nibbāna. Because its nature is similar to sankhārupekkha nyan. Therefore the harmlessness of sense faculties is depending on contemplation. In talking about the way to Nibbāna by using long method, and it becomes long. By short method, it becomes short.
In short, it only exists as; ① impermanence and, ② the ending of impermanence.
Analyzing by truth it is only dukkha saca & nirodha sacca (impermanence is dukkha & the ending of it is nirodha. (In some suttas the Buddha himself expressed his teachings as he only taught dukkha & the ending of dukkha, in the past, present & future. All the Buddhas were/will the same. Any teaching not ending for dukkha is not the Buddha’s teachings).
Analyzing by knowledge (nyan), only vipassanā nyan & magga nyan (insight knowledge & path knowledge) or the knowledge seeing impermanence & the knowledge seeing the cessation of impermanence. In this case the 10 insight knowledges & the 16 insight knowledges are right or-wrong? These are also right. These were the insight knowledges of Ven. Sariputta’s great wisdom. These are long in given names, but in the real process is not long.
Insight knowledge kills the coarse defilement & path knowledge kills the refine one (anusaya-latent one). In the time of the Buddha there were many examples of getting enlightenments within a sitting (mostly listening talks). These were happening because of the short knowledge. If impermanence ceases, dukkha & kilesa are also ceased.
原題： How to Open the Eye of Wisdom？
開示日期： 1960 年 12 月 30 日；1961 年 5 月 30 日至 6 月 1 日
〔英譯者按：以下四次開示以《中部》MN 152〈根修習經〉為主要依據，主題是怎樣培育六根，而不是靠閉眼、塞耳逃避外境。〕
第一講
我擔心你們放逸度日，所以勸大家為生命旅程準備真正依靠。佛陀提醒弟子，應依靠能導向苦盡之法；本講特別強調無常。看見無常，以及證知無常行法止息的智慧，是生時與死時都可依靠的法。
臨終仍可聽法、如理作意與修觀，佛世確有病中聞法而提升果位的例子。但不要等到臨終才第一次練習；平日反覆觀察，才可能在病苦與死亡逼近時由慣習支持。
看到討厭的色，瞋生起；看到可愛的色，貪生起；看到既不特別喜歡也不討厭的色，癡可能趁機存在。眼睛一張開，根門便可能被三毒利用。怎樣使用六根而不受傷害？不要只追逐外在所緣，應回看心中因接觸而生起的反應。
見色是條件，心中的喜、憂或捨等反應是緣生結果。它們是由條件組合的有為法。貪生起，就知道它是有為；瞋或癡生起，也同樣知道。繼續觀察，它已不在。各種反應名稱不同，無常性卻相同；智慧所見的是它們不能停留。
一連串現起的法都如此觀為無常，不隨喜惡作反應，本講稱為觀捨智。繼續成熟，可至行捨智，再由道智證知涅槃。這才是根修習：不是令根門完全沒有所緣，而是所緣來時，心不再被貪瞋癡拖走。
練習到熟練，守護六根就像開眼閉眼一樣自然，成為自己的依靠。原講又說，若有人已具深厚觀智、但尚未證果，臨終後生天仍可能在彼處繼續修行而入流；這應理解為有利因緣的可能，不是死亡時只要有一次平靜就必然證預流。
第二講
法有強大保護力：專心聽、努力記住、付諸實行，法便安立於身心，禪師稱之為「法塔」。不是把文字收藏在記憶中就完成，而是讓戒、定、慧與道支成為自己的行為與知見。
佛陀成道後思惟應尊敬誰，遍觀世間找不到戒、定、慧高於自己者，便尊法、依法而住；梵天娑婆主也來證明過去諸佛同樣尊法。佛陀因法而成佛，所以佛弟子真正應深入的，不只是色身形像，而是佛所證知與宣說的四聖諦。
所謂「智佛」或「法佛」，不是另有一尊神祕佛，而是提醒人：色身本身不是能知者，證知由心與智慧完成。禮敬時若只停在形像，卻不培育內在正見，仍未深入佛陀真正留下的法。
有正法與邪法，也有八正道與八邪道。關閉苦趣之門的是正法；把人送往苦處的貪瞋癡，眾生不學也早已熟練。過去善法使我們得人身、遇佛法與老師，現在應把難得條件用來向上完成苦盡，而不是再退回舊習。
佛陀為自利、親屬之利與一切眾生之利而行三種行。行者也要能分辨真正朋友與敵人：引向正見、離貪的是朋友；迎合愛取的未必是。不要逃避法的救護。
見色時可能生喜、不喜或不苦不樂；若法的救護不現前，三種受就可能令緣起在前、中、後段繼續。任何一受生起，都知道它是依條件而生的結果，如此人見、眾生見先鬆開；再觀其生滅，三種受都成為平等觀察的所緣。
第三講
佛陀住在迦讓伽羅竹林時，問青年婆羅門鬱多羅：他的老師波羅奢利如何教導根修習？鬱多羅回答，不看色、不聽聲，便是修根。佛陀指出，若是如此，盲人與聾人豈不已完成根修習？鬱多羅無言以對。外五根或可暫避部分所緣，意門卻不能永遠關閉，所以真正訓練必須處理接觸後的心。
六根所生的可意、不可意或兩者混合經驗出現時，知道它依因緣而起，是粗顯的有為法；再觀察它已滅。先知生，後知滅。見其無常，心不跟著喜惡走，便走向對行的平等捨。
由耳門說明：聲音與耳根為條件，耳識及隨後反應生起。重要的是，觀智要能趕上。現象生起時先知它是緣生；觀察之後，知道它不在。如此一次次訓練，貪瞋癡便不能無條件接在後面。
〔英譯者另引 1956 年 11 月 18 日的一段開示：禪師以尋與伺說明內觀。尋是把心投向「這是什麼」；伺是持續審察「它還在嗎」。六根所生受出現，先把心投向受，再審察其變化，便同時見受與無常。〕
例如眼見某物，若只被名稱與喜惡帶走，尋伺沒有用在正見上；若思惟這是緣生法，並檢查它是否仍在，身見便失去空間。知道「已不在」的是智慧。每次開眼，都可如此把尋伺導向如實知見。
現象敗壞，顯示它不能作可靠用途；禪師把苦解說為令人厭離、沒有堅實用途。消失就是這個現象的死亡。反覆看清，連導向地獄的貪瞋業因也會減弱。
回到主講：第一是生起法，第二是滅去法。每次現象依因生起，又被觀為無常，後面便不必接上貪、瞋、癡。緣起無論在前段、中段或後段被正見截斷，都朝苦滅前進。
第四講
佛陀所教的聖者根修習，是快速而有效的內觀入口。意門的念頭會引生貪瞋癡；不必要求念頭永不生，因為生起法正可成為觀察對象。死人沒有可修的根門，活人才有在現象生起時培育智慧的機會。
逆觀緣起，生、老、死依有，有依取，取依愛；意門念頭又依意根與法所緣而生。條件是緣起，所生結果是緣生法。結果是有為法，既然有為，便含無常性。它生起時較粗顯，所以知道；一觀察，便見它已變、已滅。
原本叫作「貪」的地方，智慧只見無常；這種平等觀察，本講稱為觀捨智。無常的知見接近行捨智，也接近涅槃之門，因為心已不再以愛憎反應。
把道路長說，可以列十觀智或十六觀智；短說，只有兩項：無常，以及無常行法的止息。依聖諦說，是苦與苦滅；依智慧說，是觀智與道智。名稱雖多，實修仍是由見生滅、厭離、離貪至證知止息。
觀智能對治現行與較粗煩惱，道智能斷除相應的潛伏煩惱。佛世有人一座間、甚至聞法中證悟，是因條件成熟、智慧進程迅速，不是省略戒、正見與其他道支。無常行法止息時，苦與煩惱的相續也止息。
中文譯校說明
1. 本講主要依據《中部》MN 152〈Indriyabhāvanāsutta〉。原經不只教觀無常，也分別說明聖者的最高根修習、有學的修習及已修根者；本講把重點集中在根境相觸後迅速捨離可意、不可意反應。
2. "vipassanupekkhā-ñāṇa" 與 "saṅkhārupekkhā-ñāṇa" 屬南傳觀智解說。前者可泛指以平等心觀照，後者是成熟的行捨智；兩者不能只因一次情緒平靜就自行認定。
3. 原稿說臨終具有某種觀智者生天後必成預流，屬鼓勵性推論；《增支部》AN 6.56〈Phaggunasutta〉顯示病中聞法可能導向解脫或更高果位，但沒有建立人人適用的自動保證。
4. "Dhamma Cetiya"、"Dhamma Buddha"、"Ñāṇa Buddha" 是本講的教學語。它們提醒人由形像轉向法與智，不是另立三種實體佛，也不否定佛陀色身在歷史與教團中的意義。
5. 以 "vitakka" 與 "vicāra" 解說內觀的段落來自 1956 年另一場開示，不是《中部》MN 152 正文。在初禪語境中，兩詞是禪支，不能一概等同一般分析思考。
6. 把 "dukkha" 拆成「令人厭惡」與「無用」是緬甸教學中的音義發揮，不是嚴格的巴利語源；正文只保留其觀行意義。
7. 暫時沒有貪瞋癡跟隨，不等於已證 "Nibbāna"；觀智仍須成熟至出世間道智，並依果位永久斷除相應結使。
8. 地獄壽命與「苦增倍」的說法屬宇宙論勸誡，不能由一次瞋心或苦受精確推算個人的投生處與壽量。
[12] How to Open Your Eye?
(30th December 1960, 30th May to 1st June 1961)
[The following 4 talks were based on the Indriya-bhāvanā Sutta, Majjima Nikāya, the development of the Faculties, Sutta NO.152.]
T1
I am worrying of you as living a negligent life. Should have a reliance with you. Without it will encounter dukkha. (These were the words the Buddha reminded the monks in the sutta of Anguttara Nikāya) The Buddha reminded us to rely on impermanence, because it ended Dukkha. He mentioned 8 kinds of reliance & the last one was impermanence.
If you contemplate all the ending of impermanence & will get the knowledge of ending dukkha. Take reliance on the 2 knowledges of seeing impermanence & the ending of it (i.e, Yathābhūta Nyan & Magga Nyan). During on the journey of life and dying moment you need to rely on it. At near death with contemplation can become a stream-enterer to an arahat. (There were a few stories at the time of the Buddha, for example-Ven. Phegguna).
Even the Buddha had to rely on impermanence. If you enter the fruition state (phala samāpatti) have to start from impermanence. I will talk on how to see thing is the true reliance. On seeing hateful things and become angry. On seeing affectionate things and become greedy. On seeing neither hateful nor affectionate things and become deluded.
These are during the time of opening your eyes. How to use the 6 sense faculties without harm? Don’t observe the outside objects but instead observe what is arising in the heart. Seeing is the cause & the arising dhamma in the heart is the result. This is the resultant phenomenon (paticcasamupana dhamma). It is gross & compounded phenomenon (Sankhata dhamma). Contemplate the arising phenomenon as compounded.
After contemplation, it’s not there. Every greed, anger & delusion arise contemplate in this way. All of their non-existings are similar. As impermanence they are the same. The path factors are seeing it. All the knowings (knowledges) are seeing the non-existings (i.e, vanishing or disappearing). Seeing all the arising dhammas as impermanence in series. These are not an ordinary thing.
It is vipassanupekkha nyan (equanimity of insight). You contemplate all of them with equanimity, & not seeing as greed, anger & delusion. This is true development of faculties. Continue with the contemplation & arrive to the knowledge of equanimity towards formations (sankharupekkha ñāna). After that it is the Path Knowledge.
In this way by using the 6 sense faculties is without harm. It’s easy to practice also. You have to practice until it becomes your own nature. The Buddha said that whoever practiced & became natural, then it was easy like closing & opening your eyes. If you can practice up to this point, & it becomes a true reliance (He continued to talk about the dying moments by seeing anicca as mentioned in the Aṅguttara Nikāya).
In these 3 knowledges (i.e, vipassanupekkha nyan, sankharupekkha nyan & magga nyan); if you die with the vipassanupekkha nyan or sankharupekkha nyan & after arriving to the heavenly realm become a stream-enterer. If you don’t rely on insight knowledge what will happen? If you die with greed, anger & delusion will arrive to peta, hell & animal realms.
T2
[In the beginning Sayadaw mentioned the important, & also interesting about the power of Dhamma. Listening to the Dhamma carefully, make effort to remember them, & then put into practice. In this way Dhamma can be enshrined in the mind and body becomes a Dhamma Cetiya (shrine). It will protect the yogi from dangers & difficulties.
The examples were, the Buddha’s Conquest of the 8 Adversities (see the Jaya-mangala-attha-gāthā). The Buddha after his enlightenment was looking for someone who he could take on refuge. But he never found anyone who could be excellent than him in sīla, samādhi & paññā. He became a Buddha by the Dhamma. So he took the Dhamma, the 4 Noble Truths as a refuge & teacher.
The Brahma God Sahampati agreed with him because the past Buddhas were also doing the same thing before (This point is very important, because these episodes showed that there was no Creator God & Creation existed in the whole Cosmos).
All living beings because of their wholesome & unwholesome dhammas or kammas are travelling in the round of existence. Sayadaw taught his disciples how to contemplate the Dhamma Buddha or Nyan Buddha & not the physical Buddha. Have to penetrate to the Dhamma Buddha.
So, we must rely on wholesome dhamma, especially the supramurdane Dhamma (lokuttara Dhamma). Because of our wholesome dhammas of the past, now we meet the Buddha’s Dhamma which is the most difficult to come by. Therefore, we must use this chance fully to go up higher & higher to transcend Dukkha & not for going downwards]
The Buddha taught the Dhamma from external. Whoever listening with the above mentioned 3 ways, then the Dhamma will enshrine in our body (There are always 2 causes; i.e, external & internal causes effect every living beings.
The most important one is the internal one). Path factors are the Dhamma Ceti. Why the Buddha became the great conqueror of the 8 adversities? Because his khandha became a Dhamma Ceti.
The physical Buddha didn’t know anything. Only the Nyan Buddha knew it. Therefore, when we are performing puja (devotional practices) must reaching to the internal knowledge Buddha. Becomes a stream-enterer (sotāpanna) also not the body, but the Path Knowledge. You came to this human life was sending by the dhamma.
There are 2 kinds of dhamma; right & wrong dhammas (sammā-dhamma & micchā-dhamma) or the 8 right path factors (sammā-magganga) & the 8 wrong path factors (micchā-magganga). Close the doors to the planes of misery are also dhamma. It does not need to teach people for the dhammas which send them to the planes of misery. Everyone has done it & can do it.
The 3 cariyas of the Buddha were; for his benefit, for the benefit of his relatives, & for the benefit of living beings that he had to fulfilled his perfections (paramis). It’s very important of able to distinguish between friends & foes. (Recounted the story of Sodeyya Brahman on this point).
I am warning you all not to shun away from the salvation of the Dhamma. Dhamma sent you here & you are completed with the five rarities (i.e, Encountering the teachings of the Buddha, a teacher who can teach the sacca Dhamma, understanding of it, etc…)
You only need to go upwardly for ending dukkha. But if you don’t respect the Dhamma & going downward is not proper. (continued the Indriya-bhavana Sutta) Now is the time for us to always living together with Dhamma which will save us from the whole saṁsāra. When seeing a form; can become joy (somanassa) or displeasure (domanassa) or neither joy nor displeasure (upekkha). With an object can become 3 states of mind.
If no salvation of Dhamma comes in dukkha will continue to arise. Because of the 3 types of feeling, Dependent Arising will continue in the beginning, middle & the end (see the 12 links of Dependent Arising; pleasant feeling in the middle, unpleasant feeling in the end & neutral feeling in the beginning.
Living being are always going down stream & never up stream. After his enlightenment, the Buddha saw this point. Therefore he became disappointed to teach them. I’ll show you some insight contemplations. From the 3 types of feelings; if one of them is arising & contemplate as it’s the resultant phenomenon arising by causes.
In this way the view of a person, a being is falling away. Contemplate it as arising & passing away. In this way the 3 types of feeling are becoming a series of equanimity of insight (vipassanupekkha nyan).
T3
[Sayadaw told the story of the sutta: on one occasion the Buddha was staying among the Kajjangalas (People of the Kajjangala Village) in the Bamboo Grove. During a Dhamma talk he asked the young brahmin Uttara, how his teacher Pārāsivi brahmin taught & trained on the 6 sense faculties.
He replied that by closing the eyes, ears…. etc, & no defilements arose. Then the Buddha responded by saying as followed. Then, in this way people were born blind & deaf already no defilements. Uttara became silent by the words of the Buddha. However, nobody can close the mind door. Therefore the Buddha gave a talk on how to restrain the sense faculties.
Whatever arises from the 6 sense doors; e.g feeling arises (sukha, dukkha or upekkha) observe their annica & it becomes upekkha. They are conditioning by causes. These are kilesa & coarse, & the result of the causes. Whatever arises is sakhārā – conditioned thing.
By seeing anicca becomes upekkha & called sankhārupekkhā (not react to sankhara as like or dislike). It’s very quickly leading to sankhārupekkha nyan (knowledge of equanimity towards formations which is close to the Path knowledge (magga nyan).]
(Sayadaw described the practice from hearing) From the 6 sense doors let whatever arises. But the important thing is can be let the contemplating knowledge comes in to know it. Whatever arising in the body is coarse, so that you know it.
First, you have to know it from behind as it is arising by causes (the arising dhamma). Second, after this contemplation, the arising dhamma is not there anymore (that becomes the passing away dhamma). First is arising & second is passing away.
[(Special note: In 18th November 1956, Sayadaw gave a talk on insight meditation by way of vitakka (thought) & vicāra (examination). Here is extract from some of them)]
Vitakka is thinking or thought, & vicāra is all round examination. The Buddha taught the first jhana with vitakka & vicāra and also the path factors with it.
Today I will talk about its implementation (here he used vedana of the 6 sense-doors). Whatever feelings are arising from the 6 sense doors & think about it as, what it is? After that examine the feeling as it exists or not. This is vicāra or examination. If you use vitakka & vicāra in this way you see feeling & also its impermanence.
For example, you see something with the eye & don’t know what it is, then there is no vitakka & vicāra. Someone who has thinking & examination get the path factors. The thinking of I-ness or identity view is falling away. Thinking is vatakka & examination is vicāra. Knowing of the non-existing is paññā. Therefore every time you open your eyes must have seeing with thinking & examination.
The dissolution of phenomenon is useless (feeling or any sankhara dhamma). The uselessness is the truth of dukkha (in some of his talks Sayadaw explained dukkha as disgusting & useless; Duk-disgusting, Kha-useless). If you are in thinking & examination will know the truth of dukkha.
Disappearing is death. Death is arriving at dukkha. If you are thinking & examining in this way even hell fire will be extinguished. Even no need to mention about sorrow, lamentation & suffering in the heart]
(continued from the main talk) ① is arising dhamma, & ② is passing away dhamma. In this way greed, hatred & delusion dhmmas can’t follow from behind. Is this difficult for you? Every time dhamma arises is by cause, & have to know it as not there.
If you ask what is Nibbāna? It’s the cutting off Dependent Arising in the beginning, in the middle & in the end sections. Whichever section is cutting off, then it’s Nibbāna. Every time a dhamma arises, if you can contemplate its impermanence and not becomes lobha, dosa & moha dhammas.
Because these are only impermanent. All these impermanent dhammas are arising in series. So it’s called vipassanupekkha. If a being falls into hell will receive double increments. Because the hell being is suffering in hell that always in the state of displeasure (domanassa).
Therefore, it is not easy to talk about the lifespan in hell. (This is one of the reasons that hell beings don’t have a definite life span. Sayadaw mentioned it for his listeners. It reminded them for practicing diligently to end suffering in hell).
T4
The Budhha taught this sutta for vipassanā practice was it could become the most quickest & effective way. In the time of the Buddha there were also many practiced for insight & gave wrong teachings. (continued the story of the Sutta) How do you close the mind door of muddy kilesas? Even may be you can close the other 5 doors.
The Buddha taught the ariyan way of development of the faculties. Thoughts from the mind door create greed, hatred & delusion. Let it be arisen. Only with the arising dhamma, there will be an object for contemplation. For a dead person he has nothing to contemplate. It’s important to contemplate the arising dhamma. Where are birth, ageing & death, the truth of dukkha come from?
If you trace the reverse order of the Dependent Arising process (the 12 links) & will find out that it came from craving (tanhā).
[ craving <- clinging <- action <- birth, ageing & death.]
It arises from the thinking of the mind door. Thought arises from the mind object (dhamma arom) & mind door (mano dvāra). The arising cause is called paticcasamupada & the arising result is called paticcasamupana. The arising dhamma is coarse & the cause of thinking.
It is compounded dhamma (sankhata dhamma). If you know it as a compounded dhamma, then including anicca in it. You know it arising because it’s coarse. And when you contemplate (think about) it’s not there. You know the arising & passing away of the compounded dhamma (sankhata dhamma). In the place of greed you only discern impermanence. This contemplation is called vipassanupekkha nyan.
Therefore anicca is close to Nibbāna. Because its nature is similar to sankhārupekkha nyan. Therefore the harmlessness of sense faculties is depending on contemplation. In talking about the way to Nibbāna by using long method, and it becomes long. By short method, it becomes short.
In short, it only exists as; ① impermanence and, ② the ending of impermanence.
Analyzing by truth it is only dukkha saca & nirodha sacca (impermanence is dukkha & the ending of it is nirodha. (In some suttas the Buddha himself expressed his teachings as he only taught dukkha & the ending of dukkha, in the past, present & future. All the Buddhas were/will the same. Any teaching not ending for dukkha is not the Buddha’s teachings).
Analyzing by knowledge (nyan), only vipassanā nyan & magga nyan (insight knowledge & path knowledge) or the knowledge seeing impermanence & the knowledge seeing the cessation of impermanence. In this case the 10 insight knowledges & the 16 insight knowledges are right or-wrong? These are also right. These were the insight knowledges of Ven. Sariputta’s great wisdom. These are long in given names, but in the real process is not long.
Insight knowledge kills the coarse defilement & path knowledge kills the refine one (anusaya-latent one). In the time of the Buddha there were many examples of getting enlightenments within a sitting (mostly listening talks). These were happening because of the short knowledge. If impermanence ceases, dukkha & kilesa are also ceased.
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Nalorakk
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通往涅槃的路線圖 ｜ The Road Map to Nibbāna
通往涅槃的路線圖
原題： The Road Map to Nibbāna
開示日期： 1961 年 1 月 6 日、9 月 19 日至 20 日
〔英譯者按：本講依據《中部》MN 24〈傳車經〉。佛陀住在王舍城竹林時，雨安居後有一群來自佛陀故鄉的比丘拜見。佛陀問他們，當地哪位比丘受到同梵行者稱讚；他們推舉富樓那彌多羅尼子，說他少欲、知足、遠離，並以自己所實踐的法教導他人。舍利弗聽見後，很想與他交談。後來兩人在舍衛城相遇，以七清淨與七輛傳車說明道路和目的。〕
第一講
舍利弗問富樓那：朋友，你在世尊座下修梵行，是為戒清淨嗎？
富樓那答：不是。
是為心清淨嗎？
不是。
是為見清淨嗎？
不是。
是為度疑清淨嗎？
不是。
是為道非道智見清淨嗎？
不是。
是為行道智見清淨嗎？
不是。
是為智見清淨嗎？
也不是。
舍利弗於是問：若都不是，究竟為了什麼？
富樓那回答：只為無取著般涅槃。
舍利弗再問：能以戒清淨直接把它稱為無取著般涅槃嗎？
不能；若兩者相同，尚未超越戒清淨的人也應已證涅槃。其餘六清淨也同樣不能各自等同最後目的。然而，若完全離開七清淨，也不可能證得目的。它們是相互支持的道路，不是目的本身。
富樓那以傳車為喻：波斯匿王要從舍衛城趕往娑雞多，沿途換乘七輛傳車；第一車只把他送到第二車，依次接續。抵達後，國王下最後一車，進入目的地。七清淨如七車，娑雞多如無取著般涅槃，行者如國王。
依清淨次第，有戒清淨、心清淨、見清淨、度疑清淨、道非道智見清淨、行道智見清淨、智見清淨。禪師把實修濃縮為：見無常、對無常厭離、證知無常行法的止息。說這一講，是擔心佛弟子只以布施持戒自滿，沒有繼續走完整條路。
道智本身是剎那生起的有為心，不是涅槃；果智亦是如此。七清淨都是導向涅槃的條件，不能把其中一站當成無為界。度疑之後，行者在因果與名色上建立正見，進一步觀無常；觀智成熟，徹知苦並離貪，道智以涅槃為所緣。好比下了第七輛車，目的地才真正被到達。
第二講
本講前段提醒渴愛的危險與狡猾。富樓那在說法者中被佛陀讚歎，傳統也說阿難曾從他聞法而入流。他以少欲、知足與遠離作榜樣，不只講自己未實踐的話。
佛弟子修行，是為一切取著之法止息。若只修止便必然證涅槃，色界、無色界梵天早已全部解脫；因此定仍要支持正見與觀慧。善知識能幫助分辨名色、因果，克服疑惑並正確辨識無常。
富樓那否定七項是最終目的，因它們仍屬修行過程；不是說七清淨沒有價值。道與果心仍生滅，涅槃則是不生的無為。入果定時，果心相續以涅槃為所緣；心仍剎那生滅，所緣的涅槃不因此生滅。
若回家便又被渴愛指揮，像進入戰場。渴愛一來，必須迅速知道；不能看見並捨離它，就無法證涅槃。富樓那與舍利弗的問答，是為後世澄清：我們修的不是把戒、定、某種觀智本身永恆保存，而是依它們完成無取著般涅槃。
見清淨使人正確認識名色；度疑清淨使人明白因果；道非道智見清淨使人辨別正道與觀染；行道智見清淨涵蓋觀智成熟的進程；智見清淨則關聯出世間道果。每一車都不可少，卻都必須繼續向下一車前進。
第三講
修行還要調整五根。阿難在佛陀般涅槃後、第一次結集前努力證阿羅漢，初期因精進過度而心不平衡；後來放鬆身體，在躺臥尚未著枕之際證果。這顯示精進、定、信、慧需要協調，念則在各階段守護方向。
七清淨依次支持：戒支持定，定使心清明、能見名色；見清淨支持度疑；度疑後觀生滅，並辨別光明、喜、輕安等觀染不是終點；繼續行道，厭離並徹知苦，最後由道智證知涅槃。
到厭離階段，有時會因不想再看生滅而停止；但此時須以耐心繼續，不能把厭煩、疲倦誤認為厭離智。真正厭離伴隨清楚智慧，不是逃離修行。
耳朵聽法，心轉向五蘊；若已能見無常，表示具足許多難得條件，不必一直猜測過去波羅蜜夠不夠。佛陀教法如黑夜雨中的閃電，出現極為難得；如今既已遇到，應把注意力放在正確精進。
精進過強，可能變成掉舉；定偏重而缺少明覺，可能落入昏沉。信若沒有慧，容易成為感情崇拜；慧若沒有信與倫理方向，可能流於機巧。四根應在念的守護下，共同朝向現前無常。
禪師用七車幫助弟子自我檢查：已理解名色，可說走過見清淨；理解緣起因果，可說走過度疑清淨；正在觀無常，位於後續觀智之路；對苦生厭離，更接近第六車；證知止息，則由第七車抵達目的。
這只是路線圖，不是讓人依一次感受自行宣布果位。涅槃對完全未修者顯得遙遠，對道支成熟者則可在現法證知。是否接近，要由見解、修行與煩惱實際減少判斷，不由願望或老師的鼓勵性稱許決定。
中文譯校說明
1. 本講依據《中部》MN 24〈Rathavinītasutta〉。經文列七清淨並以七輛傳車說明每一階段以後一階段為目的，最後為 "anupādāparinibbāna"。原稿所說每車一百英里、全程七百英里，不見於經文，是禪師為方便理解所加。
2. 七清淨名稱後來成為 "Visuddhimagga" 的全書架構，但其名目已見於《中部》MN 24。把第六清淨限定為從壞隨觀智至種姓智，則屬後期南傳觀智系統的細分。
3. 道心、果心為 "saṅkhata-dhamma"，涅槃為 "asaṅkhata-dhamma"，是南傳阿毗達磨的標準區分。道心只生起一剎那，通常不把「繼續觀道心無常」當作同一道的修習程序；正文改為指出所有能知心皆非涅槃。
4. 原稿說入 "phalasamāpatti" 能延長壽命、延遲死亡，不是《中部》MN 24 的教導，也不能當成每位聖者可控制死期的保證。果定的主要意義是以涅槃為所緣而住。
5. 阿難由富樓那說法而入流，屬註釋與傳統敘事，不是《中部》MN 24 本身交代的情節。
6. 「念永遠不會過多」是註釋傳統常見說法，意指念具守護與平衡作用；實修中仍須分辨真正明覺的 "sati" 與緊繃監控、焦慮用力。
7. 老師說弟子已在第六車，是鼓勵性的現場判斷；聖果須以相應結使永久斷除判定，不能只靠厭煩五蘊、禪相或一次寂靜自我認證。
[13] The Road Map to Nibbāna
6th January 1961 & 19th to 20th September 1961
[ the Buddha was staying near Rājagaha in the Bamboo Grove. After the Rain Retreat some monks from the native land of the Buddha visited him. He asked them who was their teacher. They answered that he was Punna Mantaniputta (Mantani’s son). How he taught them?
Punna taught them as an exampler. He taught what himself had practiced. The Buddha praised him. At that time Ven. Sāriputta was near & wanted to meet him. After this occasion, the Buddha went to Sāvatthi. Sometimes later Punna went to Sāvatthi & paid respect to the Buddha. One of Ven. Sāriputta’s disciple came to him & gave the news.
After exchanged words with the Buddha, Punna left for the Andarana Forest for the day’s abiding. Sāriputta followed him from a distance. Both of them stayed at some distances apart & entered into Phalasamāpatti (staying in the fruition state). Both of them came out from it in the eveing. And then Sāriputta approached him & asked questions.
Qs & As were as follow:
Q1 Do you learn the teaching from the Buddha for sila practice (silavisuddhi)?
A: Punna’s answer- not for it.
Q2 For samādhi practice (cittavisuddhi)?
no
Q3 For right view(Ditthivisuddhi)
no
Q4 For overcoming doubt (kankhāvitarana- visuddhi)?
no
Q5 For discerning impermanence (maggā maggañānadassana visuddhi)?
no
Q6 For the knowledge from Bhanga Nyan (knowledge of the dissolution) to Gotrabhu Nyan (knowledge of the change of lineage)These are called-Purification of the way (patipadāñānadassana visuddhi)? The answer was: no
Q7 For the Path Knowledge (maggañānadassana visuddhi)?
no
Q8: So, for what purpose you are practicing the Dhamma.
A: Only for the sake of Nibbāna. And then Sāriputta said to Punna; “Let me continue to ask you.”
1 By silā practice can realize Nibbāna?
No, if possible all worldlings (puthujjana) will realize it.
From ② to ⑦ , also asked in this way. He answered all of them in negative.
Because all of them were sankhata dhamma (conditioned Dhamma) & not Nibbāna which was asankhata Dhamma (Unconditioned phenomenon). Sāriputta praised him. Punna gave an analogy for the 7 purification processes. King Pasenadi Kosala from Sāvatthi wanted to go to Sāketa, 700 miles far away (The mileage was not mentioned in the sutta.
Sayadaw used it only for a clear explanation. Most monks used the sutta teachings exactly mentioned in the suttas words by words in Pali & translate into their own language, & with explanation. But he was different, only used the points & facts for teaching. His talks were only for practical purpose).
The king’s servants arranged chariots for him to change after each 100 miles. After he arrived Sāketa by the last 7th chariot came down from it & entered Sāketa. In this analogy, the 1st chariot was sīla & the last 7th was magga.]
According to the purification (visuddhi) there are 7 stages. By vipassanā process; seeing impermanence, become disenchantment & ending of impermanence. Why I have to give this talk because I am afraid that you have the mistaken contenments (There are a lot of food for thought in this remark. Most Buddhists only satisfy with making merits & observing sīla).
The knowledge of seeing Nibbāna is the knowledge of purification (i.e the 7th stage). Path knowledge is also impermanence and it’s not Nibbāna yet. It’s still not asankhata dhamma (unconditioned dhamma). I am asking you to contemplate the impermanence of the knowledge, because they are also impermanent.
So that you know they are also sankhata dhamma. All the 7 dhammas (7 stages) are only the way to Nibbāna. They themselves are not Nibbānic Element. Only you have overcome your doubt should contemplate impermanence (Practice from 4th to 5th stage)
(This is one of the reasons why Sayadaw asked disciples to give up wrong view & overcoming doubt before insight practice were from the sutta teachings & evidences. For this point he always emphasized the teaching of Dependent Arising).
If you discern impermanence don’t give up. After thoroughly penetrate dukkha you are on the 7th chariot. Path knowledge is still impermanent. After you come down from it and arrive Nibbāna. These 7 stages are functioning process.
T2
[In the beginning for 30 minutes Sayadaw talked about the danger & cleverness of tanhā. Punna was foremost in giving Dhamma talks, & enlightened people. Ananda had entered the stream by him. He taught people by his own examples, such as few wishes & contentment, etc.
Enter & stay in Phalasamāpatti could prolong one’s life & delay the time of death. (The Buddha during his last 3 months in life very sick & in this way waited his last disciple Subhadda).
Buddists practice for the ending of upādāna dhamma. If people can realize Nibbāna by samatha then all the Brahma gods will be in that group. Purification by view can be possible with a teacher’s explanation. For overcoming doubt & discovering impermanence can possible by the help of a good teacher. Even Path & Fruition Knowledges are not Nibbāna, still within the province of conditioned dhamma of impermanence.
Punna rejected all the 7 stages of purifications because still these were not the Nibbānic Element where all the clinging dhammas were ceased. Entered into the fruition attainment is also inclining towards Nibbāna. Fruition state of minds are continuously arising & vanishing. Nibbāna is always exists & without impermanence.]
People who are making prayers for this & that lives are called lustful hedonists. If you go back home have to battle in war, because it controls by a crazy person (referred to tanhā). If you can’t conquer tanhā & see it, will never realize Nibbāna. If he comes in, you have to know it quickly. Punna was very good in giving Dhamma talks. Could teach people became stream enterer to non-returner.
He was praised by the Buddha & must be a great person. Phalasamāpatti means the knowledge (nyan) staying with the ending or cessation of dhkkha. It can expand the life span & delay the time of death. The questions & answers between Sāriputta & Punna was for the future generation to understand on practice. Punna answered that practicing was for Nibbāna. Sāriputta satisfied with his answers but continued to ask questions for more clarification.
With a good teacher we can know about the mind & body, also cause & effect dhammas (3rd &4th purifications). Seeing impermanence also with the help of a good teacher (the 5th purification). Path & Fruition Knowledges are sankhata dhammas & vanishing dhammas. Nibbāna can’t vanish, so asankhata dhamma. The mind of the path & Fruition knowledges are arising & vanishing. So they can’t be Nibbāna. Nibbāna is always exists. All the clingings are totally ceased in Nibbāna. Totally without any impermanence is Nibbāna.
T3
[In the beginning Sayadaw explained the 5 spiritual faculties & how to adjust them with Ananda’s last effort for arahantship. Viriya (persistence), samādhi (concentration), saddhā (faith) & paññā (wisdom) become imbalance create hindrance (nīvarana). Sayadaw said practiced diligently & no development means the faculties are becoming imbalance.
(continued the sutta) The 7 visuddhis are not Nibbāna. But they support each other successively; e.g sīla supports the development of samādhi. With samādhi has clear seeing & purified view. With purification of view overcomes doubt. After overcoming doubt can see impermanence by contemplation, & imperfection of insight (vipassanupakilesa) arises as aura of light (obasa) etc., (There are 10 of them).
Punna gave the 7 chariots as an analogy. The 7 chariots are the 7 visuddhis, Sāketa was Nibbāna & king Pasenadi was yogi. If you arrive at the knowledge of disenchantment become don’t want to contemplate & run away from it. But you must have to contemplate with patience. With continuous contemplation penetrates Dukkha & impermanence comes to an end.]
The ears listen to the talk & nyan (mind) turning towards the khandha. If you discern anicca, have the paramis to be here and can realize the Dhamma. Don’t think about paramis instead make a decision that you already have it. You already have it, but if you think you are not is a mistake. In the Aṅguttara Nikāya, the Buddha mentioned 5 factors which referred to the completion of paramis (i.e, the 5 difficulties to encounter as mentioned before).
Therefore no need to looking back but only making effort for practice to complete it. The Buddha’s Teaching (Sāsāna) exits like a lightning in a raining dark night (we take it for granted & wasting time for useless things). Now, you are encountering with it that no need to doubt about your perfection. You only need for diligent practice.
(Sayadaw talked about the 5 spiritual faculties by using Ananda’s last struggle for enlightenment). He was practicing walking meditation by overexertion & not got the result. Because Samādhi was left behind. Without the help of a teacher & not practice rightly can’t get the result.
Over effort becomes restlessness (uddhacca) & over samādhi becomes torpor. Send your effort & samādhi in balance towards impermanence. Faith & wisdom need to be made balance. You must have the faith for realization. Over faith inclines towards affection. Our wisdom (intelligence) becomes cunning. Sending 4 of them in balance towards impermanence.
Mindfulness is never excessive like other dhammas. You must always has mindfulness. If all these 5 spiritual faculties are in balance, you will sure of getting the result. (e.g. in Ananda’s case). This is an important point. In practice making adjustment is important.
(continued the sutta) In fruition state the khandha still exists but the mind is inclining towards Nibbāna. Even Path Knowledge is impermanence and sankhata dhamma. Up to the Path Knowledge arise by conditioning. The fruition knowledge is also the same. A person with purified view is overcoming doubt. Without doubt can discern anicca.
The 7 visruddhis are helping each other in stages to Nibbāna. They themselves are not Nibbāna (gave the analogy of 7 chariots). I have been explained the mind/ body process, so you have been come down from the 3rd .
Everyday I explain the Dependent Arising and you have come down from the 4th also. You all are contemplating impermanence, so on the 5th chariot. If you are really becoming disenhantment to the impermanence of dukkha, then on the 6th chariot. If seeing the ending of it, on the 7th chariot. Some of you are already on the 6th.
Today I give this talk is let the yogis know themselves which chariot they are on. The chariot you are in, talking to you that Nibbāna is near or far away. The words Nibbāna far away is true to people who are not in practice. This is DEFILEMENT. It’s depending on the practice.
If you are disenchanting to the impermanent process, & the knowledge of not wanting, it will arise in short moments. If you are in the fruition knowledge then you are already stepping down from the 7th chariot, & entering the city of Sāketa, which is NIBBĀNA.
原題： The Road Map to Nibbāna
開示日期： 1961 年 1 月 6 日、9 月 19 日至 20 日
〔英譯者按：本講依據《中部》MN 24〈傳車經〉。佛陀住在王舍城竹林時，雨安居後有一群來自佛陀故鄉的比丘拜見。佛陀問他們，當地哪位比丘受到同梵行者稱讚；他們推舉富樓那彌多羅尼子，說他少欲、知足、遠離，並以自己所實踐的法教導他人。舍利弗聽見後，很想與他交談。後來兩人在舍衛城相遇，以七清淨與七輛傳車說明道路和目的。〕
第一講
舍利弗問富樓那：朋友，你在世尊座下修梵行，是為戒清淨嗎？
富樓那答：不是。
是為心清淨嗎？
不是。
是為見清淨嗎？
不是。
是為度疑清淨嗎？
不是。
是為道非道智見清淨嗎？
不是。
是為行道智見清淨嗎？
不是。
是為智見清淨嗎？
也不是。
舍利弗於是問：若都不是，究竟為了什麼？
富樓那回答：只為無取著般涅槃。
舍利弗再問：能以戒清淨直接把它稱為無取著般涅槃嗎？
不能；若兩者相同，尚未超越戒清淨的人也應已證涅槃。其餘六清淨也同樣不能各自等同最後目的。然而，若完全離開七清淨，也不可能證得目的。它們是相互支持的道路，不是目的本身。
富樓那以傳車為喻：波斯匿王要從舍衛城趕往娑雞多，沿途換乘七輛傳車；第一車只把他送到第二車，依次接續。抵達後，國王下最後一車，進入目的地。七清淨如七車，娑雞多如無取著般涅槃，行者如國王。
依清淨次第，有戒清淨、心清淨、見清淨、度疑清淨、道非道智見清淨、行道智見清淨、智見清淨。禪師把實修濃縮為：見無常、對無常厭離、證知無常行法的止息。說這一講，是擔心佛弟子只以布施持戒自滿，沒有繼續走完整條路。
道智本身是剎那生起的有為心，不是涅槃；果智亦是如此。七清淨都是導向涅槃的條件，不能把其中一站當成無為界。度疑之後，行者在因果與名色上建立正見，進一步觀無常；觀智成熟，徹知苦並離貪，道智以涅槃為所緣。好比下了第七輛車，目的地才真正被到達。
第二講
本講前段提醒渴愛的危險與狡猾。富樓那在說法者中被佛陀讚歎，傳統也說阿難曾從他聞法而入流。他以少欲、知足與遠離作榜樣，不只講自己未實踐的話。
佛弟子修行，是為一切取著之法止息。若只修止便必然證涅槃，色界、無色界梵天早已全部解脫；因此定仍要支持正見與觀慧。善知識能幫助分辨名色、因果，克服疑惑並正確辨識無常。
富樓那否定七項是最終目的，因它們仍屬修行過程；不是說七清淨沒有價值。道與果心仍生滅，涅槃則是不生的無為。入果定時，果心相續以涅槃為所緣；心仍剎那生滅，所緣的涅槃不因此生滅。
若回家便又被渴愛指揮，像進入戰場。渴愛一來，必須迅速知道；不能看見並捨離它，就無法證涅槃。富樓那與舍利弗的問答，是為後世澄清：我們修的不是把戒、定、某種觀智本身永恆保存，而是依它們完成無取著般涅槃。
見清淨使人正確認識名色；度疑清淨使人明白因果；道非道智見清淨使人辨別正道與觀染；行道智見清淨涵蓋觀智成熟的進程；智見清淨則關聯出世間道果。每一車都不可少，卻都必須繼續向下一車前進。
第三講
修行還要調整五根。阿難在佛陀般涅槃後、第一次結集前努力證阿羅漢，初期因精進過度而心不平衡；後來放鬆身體，在躺臥尚未著枕之際證果。這顯示精進、定、信、慧需要協調，念則在各階段守護方向。
七清淨依次支持：戒支持定，定使心清明、能見名色；見清淨支持度疑；度疑後觀生滅，並辨別光明、喜、輕安等觀染不是終點；繼續行道，厭離並徹知苦，最後由道智證知涅槃。
到厭離階段，有時會因不想再看生滅而停止；但此時須以耐心繼續，不能把厭煩、疲倦誤認為厭離智。真正厭離伴隨清楚智慧，不是逃離修行。
耳朵聽法，心轉向五蘊；若已能見無常，表示具足許多難得條件，不必一直猜測過去波羅蜜夠不夠。佛陀教法如黑夜雨中的閃電，出現極為難得；如今既已遇到，應把注意力放在正確精進。
精進過強，可能變成掉舉；定偏重而缺少明覺，可能落入昏沉。信若沒有慧，容易成為感情崇拜；慧若沒有信與倫理方向，可能流於機巧。四根應在念的守護下，共同朝向現前無常。
禪師用七車幫助弟子自我檢查：已理解名色，可說走過見清淨；理解緣起因果，可說走過度疑清淨；正在觀無常，位於後續觀智之路；對苦生厭離，更接近第六車；證知止息，則由第七車抵達目的。
這只是路線圖，不是讓人依一次感受自行宣布果位。涅槃對完全未修者顯得遙遠，對道支成熟者則可在現法證知。是否接近，要由見解、修行與煩惱實際減少判斷，不由願望或老師的鼓勵性稱許決定。
中文譯校說明
1. 本講依據《中部》MN 24〈Rathavinītasutta〉。經文列七清淨並以七輛傳車說明每一階段以後一階段為目的，最後為 "anupādāparinibbāna"。原稿所說每車一百英里、全程七百英里，不見於經文，是禪師為方便理解所加。
2. 七清淨名稱後來成為 "Visuddhimagga" 的全書架構，但其名目已見於《中部》MN 24。把第六清淨限定為從壞隨觀智至種姓智，則屬後期南傳觀智系統的細分。
3. 道心、果心為 "saṅkhata-dhamma"，涅槃為 "asaṅkhata-dhamma"，是南傳阿毗達磨的標準區分。道心只生起一剎那，通常不把「繼續觀道心無常」當作同一道的修習程序；正文改為指出所有能知心皆非涅槃。
4. 原稿說入 "phalasamāpatti" 能延長壽命、延遲死亡，不是《中部》MN 24 的教導，也不能當成每位聖者可控制死期的保證。果定的主要意義是以涅槃為所緣而住。
5. 阿難由富樓那說法而入流，屬註釋與傳統敘事，不是《中部》MN 24 本身交代的情節。
6. 「念永遠不會過多」是註釋傳統常見說法，意指念具守護與平衡作用；實修中仍須分辨真正明覺的 "sati" 與緊繃監控、焦慮用力。
7. 老師說弟子已在第六車，是鼓勵性的現場判斷；聖果須以相應結使永久斷除判定，不能只靠厭煩五蘊、禪相或一次寂靜自我認證。
[13] The Road Map to Nibbāna
6th January 1961 & 19th to 20th September 1961
[ the Buddha was staying near Rājagaha in the Bamboo Grove. After the Rain Retreat some monks from the native land of the Buddha visited him. He asked them who was their teacher. They answered that he was Punna Mantaniputta (Mantani’s son). How he taught them?
Punna taught them as an exampler. He taught what himself had practiced. The Buddha praised him. At that time Ven. Sāriputta was near & wanted to meet him. After this occasion, the Buddha went to Sāvatthi. Sometimes later Punna went to Sāvatthi & paid respect to the Buddha. One of Ven. Sāriputta’s disciple came to him & gave the news.
After exchanged words with the Buddha, Punna left for the Andarana Forest for the day’s abiding. Sāriputta followed him from a distance. Both of them stayed at some distances apart & entered into Phalasamāpatti (staying in the fruition state). Both of them came out from it in the eveing. And then Sāriputta approached him & asked questions.
Qs & As were as follow:
Q1 Do you learn the teaching from the Buddha for sila practice (silavisuddhi)?
A: Punna’s answer- not for it.
Q2 For samādhi practice (cittavisuddhi)?
no
Q3 For right view(Ditthivisuddhi)
no
Q4 For overcoming doubt (kankhāvitarana- visuddhi)?
no
Q5 For discerning impermanence (maggā maggañānadassana visuddhi)?
no
Q6 For the knowledge from Bhanga Nyan (knowledge of the dissolution) to Gotrabhu Nyan (knowledge of the change of lineage)These are called-Purification of the way (patipadāñānadassana visuddhi)? The answer was: no
Q7 For the Path Knowledge (maggañānadassana visuddhi)?
no
Q8: So, for what purpose you are practicing the Dhamma.
A: Only for the sake of Nibbāna. And then Sāriputta said to Punna; “Let me continue to ask you.”
1 By silā practice can realize Nibbāna?
No, if possible all worldlings (puthujjana) will realize it.
From ② to ⑦ , also asked in this way. He answered all of them in negative.
Because all of them were sankhata dhamma (conditioned Dhamma) & not Nibbāna which was asankhata Dhamma (Unconditioned phenomenon). Sāriputta praised him. Punna gave an analogy for the 7 purification processes. King Pasenadi Kosala from Sāvatthi wanted to go to Sāketa, 700 miles far away (The mileage was not mentioned in the sutta.
Sayadaw used it only for a clear explanation. Most monks used the sutta teachings exactly mentioned in the suttas words by words in Pali & translate into their own language, & with explanation. But he was different, only used the points & facts for teaching. His talks were only for practical purpose).
The king’s servants arranged chariots for him to change after each 100 miles. After he arrived Sāketa by the last 7th chariot came down from it & entered Sāketa. In this analogy, the 1st chariot was sīla & the last 7th was magga.]
According to the purification (visuddhi) there are 7 stages. By vipassanā process; seeing impermanence, become disenchantment & ending of impermanence. Why I have to give this talk because I am afraid that you have the mistaken contenments (There are a lot of food for thought in this remark. Most Buddhists only satisfy with making merits & observing sīla).
The knowledge of seeing Nibbāna is the knowledge of purification (i.e the 7th stage). Path knowledge is also impermanence and it’s not Nibbāna yet. It’s still not asankhata dhamma (unconditioned dhamma). I am asking you to contemplate the impermanence of the knowledge, because they are also impermanent.
So that you know they are also sankhata dhamma. All the 7 dhammas (7 stages) are only the way to Nibbāna. They themselves are not Nibbānic Element. Only you have overcome your doubt should contemplate impermanence (Practice from 4th to 5th stage)
(This is one of the reasons why Sayadaw asked disciples to give up wrong view & overcoming doubt before insight practice were from the sutta teachings & evidences. For this point he always emphasized the teaching of Dependent Arising).
If you discern impermanence don’t give up. After thoroughly penetrate dukkha you are on the 7th chariot. Path knowledge is still impermanent. After you come down from it and arrive Nibbāna. These 7 stages are functioning process.
T2
[In the beginning for 30 minutes Sayadaw talked about the danger & cleverness of tanhā. Punna was foremost in giving Dhamma talks, & enlightened people. Ananda had entered the stream by him. He taught people by his own examples, such as few wishes & contentment, etc.
Enter & stay in Phalasamāpatti could prolong one’s life & delay the time of death. (The Buddha during his last 3 months in life very sick & in this way waited his last disciple Subhadda).
Buddists practice for the ending of upādāna dhamma. If people can realize Nibbāna by samatha then all the Brahma gods will be in that group. Purification by view can be possible with a teacher’s explanation. For overcoming doubt & discovering impermanence can possible by the help of a good teacher. Even Path & Fruition Knowledges are not Nibbāna, still within the province of conditioned dhamma of impermanence.
Punna rejected all the 7 stages of purifications because still these were not the Nibbānic Element where all the clinging dhammas were ceased. Entered into the fruition attainment is also inclining towards Nibbāna. Fruition state of minds are continuously arising & vanishing. Nibbāna is always exists & without impermanence.]
People who are making prayers for this & that lives are called lustful hedonists. If you go back home have to battle in war, because it controls by a crazy person (referred to tanhā). If you can’t conquer tanhā & see it, will never realize Nibbāna. If he comes in, you have to know it quickly. Punna was very good in giving Dhamma talks. Could teach people became stream enterer to non-returner.
He was praised by the Buddha & must be a great person. Phalasamāpatti means the knowledge (nyan) staying with the ending or cessation of dhkkha. It can expand the life span & delay the time of death. The questions & answers between Sāriputta & Punna was for the future generation to understand on practice. Punna answered that practicing was for Nibbāna. Sāriputta satisfied with his answers but continued to ask questions for more clarification.
With a good teacher we can know about the mind & body, also cause & effect dhammas (3rd &4th purifications). Seeing impermanence also with the help of a good teacher (the 5th purification). Path & Fruition Knowledges are sankhata dhammas & vanishing dhammas. Nibbāna can’t vanish, so asankhata dhamma. The mind of the path & Fruition knowledges are arising & vanishing. So they can’t be Nibbāna. Nibbāna is always exists. All the clingings are totally ceased in Nibbāna. Totally without any impermanence is Nibbāna.
T3
[In the beginning Sayadaw explained the 5 spiritual faculties & how to adjust them with Ananda’s last effort for arahantship. Viriya (persistence), samādhi (concentration), saddhā (faith) & paññā (wisdom) become imbalance create hindrance (nīvarana). Sayadaw said practiced diligently & no development means the faculties are becoming imbalance.
(continued the sutta) The 7 visuddhis are not Nibbāna. But they support each other successively; e.g sīla supports the development of samādhi. With samādhi has clear seeing & purified view. With purification of view overcomes doubt. After overcoming doubt can see impermanence by contemplation, & imperfection of insight (vipassanupakilesa) arises as aura of light (obasa) etc., (There are 10 of them).
Punna gave the 7 chariots as an analogy. The 7 chariots are the 7 visuddhis, Sāketa was Nibbāna & king Pasenadi was yogi. If you arrive at the knowledge of disenchantment become don’t want to contemplate & run away from it. But you must have to contemplate with patience. With continuous contemplation penetrates Dukkha & impermanence comes to an end.]
The ears listen to the talk & nyan (mind) turning towards the khandha. If you discern anicca, have the paramis to be here and can realize the Dhamma. Don’t think about paramis instead make a decision that you already have it. You already have it, but if you think you are not is a mistake. In the Aṅguttara Nikāya, the Buddha mentioned 5 factors which referred to the completion of paramis (i.e, the 5 difficulties to encounter as mentioned before).
Therefore no need to looking back but only making effort for practice to complete it. The Buddha’s Teaching (Sāsāna) exits like a lightning in a raining dark night (we take it for granted & wasting time for useless things). Now, you are encountering with it that no need to doubt about your perfection. You only need for diligent practice.
(Sayadaw talked about the 5 spiritual faculties by using Ananda’s last struggle for enlightenment). He was practicing walking meditation by overexertion & not got the result. Because Samādhi was left behind. Without the help of a teacher & not practice rightly can’t get the result.
Over effort becomes restlessness (uddhacca) & over samādhi becomes torpor. Send your effort & samādhi in balance towards impermanence. Faith & wisdom need to be made balance. You must have the faith for realization. Over faith inclines towards affection. Our wisdom (intelligence) becomes cunning. Sending 4 of them in balance towards impermanence.
Mindfulness is never excessive like other dhammas. You must always has mindfulness. If all these 5 spiritual faculties are in balance, you will sure of getting the result. (e.g. in Ananda’s case). This is an important point. In practice making adjustment is important.
(continued the sutta) In fruition state the khandha still exists but the mind is inclining towards Nibbāna. Even Path Knowledge is impermanence and sankhata dhamma. Up to the Path Knowledge arise by conditioning. The fruition knowledge is also the same. A person with purified view is overcoming doubt. Without doubt can discern anicca.
The 7 visruddhis are helping each other in stages to Nibbāna. They themselves are not Nibbāna (gave the analogy of 7 chariots). I have been explained the mind/ body process, so you have been come down from the 3rd .
Everyday I explain the Dependent Arising and you have come down from the 4th also. You all are contemplating impermanence, so on the 5th chariot. If you are really becoming disenhantment to the impermanence of dukkha, then on the 6th chariot. If seeing the ending of it, on the 7th chariot. Some of you are already on the 6th.
Today I give this talk is let the yogis know themselves which chariot they are on. The chariot you are in, talking to you that Nibbāna is near or far away. The words Nibbāna far away is true to people who are not in practice. This is DEFILEMENT. It’s depending on the practice.
If you are disenchanting to the impermanent process, & the knowledge of not wanting, it will arise in short moments. If you are in the fruition knowledge then you are already stepping down from the 7th chariot, & entering the city of Sāketa, which is NIBBĀNA.