採訪馬哈希尊者60問答 An Interview With Mahasi Sayadaw

8/13/2019 60 An Interview With Mahasi Sayadaw

http://slidepdf.com/reader/full/60-an-interview-with-mahasi-sayadaw 1/18

訪馬哈希尊者

metta中譯

2014年 1月

Questions and AnswersThe following questions and answers are from the booklet “An Interview with Mahasi a!adaw"#

$re$ared %in &urmese' b! Thamana!k!aw and translated b! ( )la M!int*

問答

下面的問答出自小冊子《採訪馬哈希尊者》，由達瑪奈覺整理!"#$，%+&'(譯)

Q1, -enerable Mahasi a!adaw" did !ou have full faith in ati$atthana -i$assana $ra.ti.e when

!ou started it/

問 1*尊+的馬哈希尊者，, -./012345的67， 89:;的<= >

“o" frankl! I didnt* I did not initiall! have full faith in it* o" I dont blame an!bod! for not

having faith in $ra.ti.e before the! start it* It is onl! be.ause the! have little or no e$erien.e of it*

In 131" when I was in onl! eighth -assa %monasti. !ear in terms of seniorit!'" mu.h to m!

.uriosit! and .onfusion" a meditation master .alled Mingon 5etawin a!adaw6i was tea.hing,

ote going when going7 note standing when standing7 note sitting when sitting7 note l!ing when

l!ing7 note bending when bending7 note stret.hing when stret.hing7 note eating when eating* I got

.onfused b! the fa.t that there was no ob6e.t to observe in ultimate sense" su.h as mind and bod!"

and their im$ermanen.e" suffering and egolessness* &ut I gave it some .onsideration and thought,

“)ow strange the wa! a!adaw6i tea.hes" Im sure “he is highl! learned" and is tea.hing from his

own e$erien.e* It ma! be too earl! for me to de.ide whether it is good or bad before I m!self $ra.ti.e it*# Thus" I started to $ra.ti.e with him*

?@AB，C9)-.D C9:;的<=)DEFGHIJ-.45KC<=LMNOP並，

G OPC9Q者R9ST的45UV)為 W 131年DR9X年YZ[出\年]^的_

`$，a45bc'd +e達f尊者的 g hij kl*m63nm，o63no，教很很

pq63npr，st63nst， 63n ，v63nv) DklwG C9xy為並

z{|的}~•€3n，‚ƒ„…†‡ˆ‰Š‹Š̂ D)ŒD覺Ž•‘ ’*並 “尊者

g的“”hi，D–<O—‰9˜問 ™wš›自œUVW g，WD自5žK教並教

ŸB QhQ¡ 6¢£)它為 #¤wD-. O45)跟

Q2, -enerable ir" .ould !ou e$lain the meaning of ati$atthana/

問 2*尊者， ¥¦§¨©下01的ª{>

ati$atthana means mindfulness or remembering .onstantl!* 8hat one is su$$osed to remember

without fail are all $h!si.al" sensational" mental or general $henomena the moment the! o..ur to

him or her*

01 w«0Q者Bwž¬AžE®¯，©°J±²žE¯的w,下³´µO即 9 的}

9´理的Š¶覺的Š=理的Q©·的¸¹)

Q, -enerable ir" I believe !ou made ver! fast $rogress in !our $ra.ti.e arousing one insightknowledge after another* :idnt !ou/



問 3*尊者，Dº< 5中€»¼½，3¾©°¿©°A´À，w >

o" I didnt* I .ould not a$$re.iate the $ra.ti.e three or four weeks after I had started be.ause I did

not !et eer.ise enough effort* ome of the !ogis here" however" even though the $ra.ti.e is new

to them" manage to develo$ enough .on.entration and mindfulness after a week or so" to seeim$ermanen.e" suffering" and insubstantialit! to some etent* ;or me" I .ould not make an!

remarkable $rogress in the $ra.ti.e even after a month or so" let alone four or five da!s* I was then

still at <ero $rogress in m! $ra.ti.e* This is be.ause m! faith in the $ra.ti.e was not strong

enough" and I did not make enough effort* At this $oint" ske$ti.al doubt .alled -i.iki..ha" usuall!

hinders the insight knowledge and Magga= >hala from taking $la.e* o it is ver! im$ortant to do

awa! with su.h doubt* &ut" I was wasting m! time b! mistaking the ske$ti.al doubt for $rodu.tive

anal!sis*

Ew)-.ÁŠ/ÂD E ÃÄÅÆ5”，G DC9Ç ÈÉ)ÊLÅË的9Ì45者Í並很為

ÊÎ˜ÅÆ45“”，ŸW©ÏÐÑ的6ÒÓÔÕÖ×出ØÇ 的ÙÕÚ«0，W©ÙÛ

Ü|ÝÞØˆ‰Š‹Š̂ D)LDW©°月ÐÑ6ÒÓ45¡C9'ß的€»，àáB/Šâ

ãØ)Dä645的€tåÊwæ，ÅwG D的<=E ，}C9ç出Ç 的è€)Å為

Æéêë‰wìíî Ø3¾Úïð的´À)}ñòÅÆìíw óô的)D–õWö÷礙很

6Ò，ø ÅÆùìw9ú的;û)為

I thought it was onl! a .onventional or .on.e$tual wa! of $ra.ti.e and not in the ultimate sense

that one observes ob6e.ts su.h as going" bending" stret.hing" et.* The -enerable a!adaw6i taught

me in that wa! as a basi. training* >erha$s" later he would tea.h me how to distinguish between

mind and bod!" et.* ?ater on" while .ontinuing with this $ra.ti.e I s$ontaneousl! reali<ed, “8ow@

This is not 6ust a basi. training" but noting $h!si.al and mental behaviors" like going" bending"

stret.hing" et.*" are also intermediate advan.ed instru.tions" too* These are all I need to observe* othing else*#

D’，3ümŠprŠstýRwþÿ諦的Q者 0性的5”，LEwxyz{|的5”，概

尊+的尊者Å樣 DRw©Æ基礎訓練，許後面OF DƒI;辨„…ýý)後來，,繼教教

¬Å樣ÈÉ的67D©下自³AÃ識Þ*“ ！ÅERw基礎訓練，3nœ=的 ƒm啊為 Š

prŠstýýw高階的指g)ÅÌwD}需ô3n的全部，LEwá的)#

Q4, -enerable ir" what do we have to note when we start our $ra.ti.e/ 8hen going" for eam$le"

are we su$$osed to note the mind and bod! involved/

問 4*尊者，,DP-.45的67必須3n什 >例ƒ，,DPm的67，±,3n

}涉†Þ的œ= >

“atha=$akatam -i$assana=bhiniveso# B“-i$assana sta!s with an! obvious ob6e.t# it is said in the

sub.ommentar! on the -isuddhimagga* o" one is instru.ted to start his or her -i$assana b!

noting an! obvious ob6e.t7 i*e*" an ob6e.t eas! to note* ou should not start with subtle or diffi.ult

ob6e.ts thinking that !ou will a..om$lish the $ra.ti.e sooner rather than later* ;or eam$le" when

a student begins s.hooling" he should begin with eas! lessons* )e .ould not be given diffi.ult

ones* In the same wa!" !ou should start the $ra.ti.e with the easiest observations* The &uddha

tea.hes the eas! wa!, “when going"# for eam$le" note “going#* Thats it*

“atha=$akatam -i$assana=bhiniveso#B“23保ž3nHI'ß的}~#，Åw《淨ï論》復清



注}B)}DP g45者從3nHI'ß的}~-.23， w從!3n的"#-.教即 )

E¥ 從$%Q&¤3ü的"#-.Fà'A()45LEw*後)Ÿƒ˜´-.|˜你為

ô從!的+Û-.，E¥w,&的+Û)Ä理， ±,從-!的3n-.45)./你教

!的“”，例ƒ，你 “m06#3n“m#，ŸÅ 12)麼

QC, -enerable ir" is it $ossible to e$erien.e $henomena in an ultimate sense b! merel!

observing“going"# for eam$le" as going in a .on.e$tual wa!/

問 5*尊者，例ƒ，33ë¢3n“m” mÅ樣þÿ的“”，¥u4Vxy” ?

There are three kinds of “I#* The first is the “I# mistaken for a $erson or ego in terms of wrong

view %ditthi'* The “I# taken as someone Im$ortant in a sense of $ride %mDna' is the se.ond one*

And the last one is the “I# we use in ever! da! language in a .onversational sense* 8hen !ou note

“going# as going" the “I# involved is the third kind" whi.h was used even b! the &uddha and

Arahats" as it has nothing to do with ditthi and mDna* o I instru.t !ogis to note in ever! da!

language ever! ste$ the! take as “going*#

9ÁÆz{|的“D#，5©Æ“D#w由¤6ÝLøÃ 9°JQ自D，57ÆwG D8為為

LÃ為“D#w9:óô的;°J，-後©Æw<‰È=的þÿz{|的“D#)

Although .onventional language is used" a !ogi is bound to e$erien.e $henomena in an ultimate

sense be!ond the .on.e$ts when his .on.entration gets strong enough* 8hen going" for eam$le"

at some $oint" he or she is bound to e$erien.e the intention to take a ste$" the stiffness" tension or

motion involved" and their .onstant .hanges* )e or she will not find solid form or sha$e" but the

$henomena arising and $assing awa! on their own a..ord* In due .ourse of time" he or she will see

not onl! ob6e.ts to observe" but also the .on.urrent noting mind itself arising and $assing awa!

immediatel!*>}È的wþÿ=?，Œw,45者的ÙÕ@ŽÇ 的67O©ÙFAB 04Cx儘強概

y”)例ƒ，U中的;°6DO9 ©ÙF4FÞ‡中’ 的zEŠFŠGŠHI† P抬它

的EJ@K)O9 F³¸C9LMN4QNO，Rw自ÊLÊ´ÀÚP¯的¸¹)Þ6O9

E3FQÞ3n的"#，FQÞÄ6出¸的3n0=Rœ´Àj DST)即

If !ou dont believe it" tr! it* I ensure !ou that if !ou follow m! instru.tion" !ou will" indeed

e$erien.e it for !ourself *

ƒð E<，ŸUUQ)ƒð [D的 gTV，D保C –õF自WU`Þ)你你教你

QE, -enerable ir" did !ou initiate the observation of “rising falling# of the abdomen when

breathing/

問 6*尊者，w -XØ3nY部Z[\“À-]” >

o" Im not the one who initiated the observation of “rising=falling*# A.tuall! it was the &uddha

who did it" be.ause he taught to observe -a!o=dhatu the air=element in.luded it the five

aggregates* The rising and falling is .onstituted of the air element* Initiall!" some $eo$le

questioned the observation of the rising and falling of the abdomen* )owever" en.ouraged b!

friends" the! tried later on" the! a$$re.iated it so mu.h that the! even .riti.i<ed the former

nit$i.kers* Im sure ever! one who tries it will a$$re.iate it from his or her own e$erien.e" 6ust

like the taste of sugar whi.h one .an a$$re.iate dire.tl! from ones own e$erien.e*E，DEw^X3n“À=]#的J，õ_|«w由./^X，G O g3n`ªµâa中為教



的bcd)À]wbcdN)的)-.9ÌJeì3nY部À]，ÊL，後來Wfg的hi

下jU0後，OP—‰kl “”m¤noKpqrs的J)D–<，t°來jU的种

J¡FG自W的œU`LklÅ°“”，Ÿƒj¢u的J¥ 由自W的œU`V出o

v)

QF, -enerable ir" in -i$assana $ra.ti.e is it ne.essar! to label or name an ob6e.t su.h as “rising"

falling# et.*/

問 7*235需ôa}~€#wQx„ ，ƒ“ÀŠ]”ýý>

ames" whether the! are in te.hni.al terms or in ordinar! language" are all .on.e$tual or

.onventional and not that im$ortant* 8hat matters most is to be aware of the $henomena involved

in an ob6e.t like “rising and falling of the abdomen when breathing*# In realit!" 6ust being aware of

an ob6e.t without labeling at all" will serve the $ur$ose* 8ithout labeling" however" it ma! be

diffi.ult to be full! aware of an ob6e.t $re.isel! and a..uratel!* Also" it will not be eas! for the

!ogi to re$ort his or her e$erien.e to the tea.her" or for a tea.her to give advi.e to the !ogi* That

is the reason wh! the !ogi is instru.ted to label an ob6e.t when he or she notes it* Gven then" it

would be diffi.ult to use te.hni.al terms for all ob6e.ts a !ogi en.ounters* That is wh! I instru.t

!ogis to use ordinar! language like “rising" falling# when he or she $ra.ti.es*

E>wyz{=|w<ÛÈ=中，„}¡w~¤ 0Qþÿ的，G• Eóô)óô的w覺概並

€}~涉†的¸¹ƒ“[\6Y部的À]#，õ_|，R需覺€"#šRE需#wŸ¥達Þ

"的)ÊLEÈ#w•¥&¤èL:;A覺€"#，˜´E“‚ƒ„c…†自W的4V，

„cE“‚‡˜´指g)Åwˆ什 DP ˜´W3n"#6€#w) ‰Å樣，&麽教即

¤È. „º#w}945者ŠÞ的}~，G•D ˜´W45中‰È<‰È=ƒ教教 “ÀŠ]#)

QH, -enerable ir" do !ou alwa!s en.ourage us to label an ob6e.t/

問 8*尊者， ‹whiDP#w}~ >

o" not alwa!s* There are times !ou find ob6e.ts o..urring to !ou so fast that !ou have no time to

label them ea.h* Then !ou have to kee$ u$ with them b! being merel! aware of them moment to

moment" without labeling* It is also $ossible to be aware of four" five or ten ob6e.ts s$ontaneousl!"

although !ou are able to label onl! one of them* :ont worr! about that* It also serves !our

$ur$ose* If !ou tr! to label all the ob6e.ts o..urring" !ou are likel! to get soon ehausted* The

$oint is to be s.ru$ulousl! aware of ob6e.ts7 i*e*" in terms of their .hara.teristi.s* In this .ase" !ou

.an also note ob6e.ts o..urring through the si senses moment to moment instead of noting

routinel!"

E， E‹w)W ³¸}~´ÀŒ'的67 C96Ò©©#w，•6 需ôV的33w並你你你

ä äA覺€ P |}~，ˆ須#w)•¥ 自IA覺€Þ/°Šâ°Q°"#它跟你，

Œ •¥R¥#w‡中©°，ƒð UŽ#w´À的全部"#，•¥ 'ŸF )ôw你你很

%=覺€"#，ŸwB注z‡‘)WÅÆéê下， •3n ä ä´ÀW’š“你

的"#，LE”K面ä樣[部ŸA)

Q3, -enerable ir" is there an! disadvantage b! not labeling a meditation ob6e.t" like rising"falling" sitting" standing" doing" l!ing and so on/



問 9*尊者，E#w45"#，ƒÀŠ]ŠoŠ–ŠVŠu，9什 E—Gd >

es" of .ourse" there are some disadvantages in not labeling a meditation ob6e.t, ina..urate

.on.urren.e of mind and meditative ob6e.t" su$erfi.ial awareness" energ! redu.tion" and so on*

,ÊwÅ樣，E#w45"#9©ÌE—Gdƒ*3n的=Ú3n"#E¥è–AÄ6´À，Rw˜™的覺€，è€Õš›，ýý)

Q10, -enerable ir" if noting “sitting" sitting# when one is sitting serves ones $ur$ose" wh! is one

instru.ted to note “rising" falling# when one is sitting/

問 10*尊者，ƒð–63n“–Š–”w"的，什 |ô DP–63麽教 “ÀŠ]” >

Q11: Venerable Sir, how does a yogi keep thebalance between concentration and energy bynoting

“rising and falling?”

問 11*尊者，45者ƒIë¢3n“ÀŠ]”保žÙœè€的ž>

oting “rising and falling” demands neither too mu.h .on.entration as it is not a monotonous

kind of ob6e.t" nor e.essive enthusiasm as its onl! two t!$es of ob6e.t to note* Thus" the balan.e

.an be ke$t between .on.entration and energ!*

3n“ÀŠ]# E需ô¢Ü的ÙÕG Ew2Ÿ¡的}~，E需ô¢Ü的¢ G R既為它忱為

9£Æ}~需ô3n，G•¥ 保žÙÚè€的ž)

Q12: Venerable Sir, what is the purpose for therotation of onehour sitting and onehour

walkingin practice?

問 12*尊者， 45中©小6–4©小64º¤¥¦的"的w什 >

Too mu.h walking tends to arouse more energ! but less .on.entration* o one is s.heduled to sit

and walk alternatel! an hour ea.h* Thus" the balan.e .an be ke$t between .on.entration and

energ!*

Œ§U!¤¨À:§è€ÕŒÙÕ 9:T，}©^ª–ŠU«©小6¥¦€，Å卻

樣¥ 保žÙÚè€的ž)

Q1!: Venerable Sir, if one notes “rising andfalling,” will one be e"pected to be solely aware ofthe

abdo#en itself rising and falling?

問 13*尊者，3n“Àœ]”Ÿwô33覺€Y部自œ的Àœ] >

es" indeed" in the beginning of $ra.ti.e" one is $lainl! aware of the abdomen itself* There is no

$roblem in that* Gnlightenment of #agga phala is not e$e.ted in the beginning" of .ourse*

Gven $a#arupapariccheda%ana%the first and foremost insight distinguishing between mind

and bod!' .annot be gained* In the beginning of $ra.ti.e" one has to work to kee$ the hindran.es

%wandering thoughts' awa! b! noting them .losel!* nl! when the hindran.es are ke$t awa! for

quite a long time &Vikkha#bhana' and the mind is free of them" will a !ogi start to e$erien.e true

$henomena involved in the “rising and falling"# su.h as stiffness" tension" vibration and so on"

be!ond the $lain abdomen*w的，–õwÅ樣，-.45的67， 12A覺€Y部Rœ，ÅC什問¬),Ê， E你麼並



指 W©.ŸC®ïð，¯mE指°Ž„…;辨¾;辨=Úœw5©°w-±的你

3¾$)W45-. ² 必須ÈÉ³´#w3nµ0$¶·í¸，R9,¶·âíº你

,¹6Ò º$，2=» òâí，45者¼F4VÞ鎮 “Àœ]#}涉†的 õ”ƒFŠG真 Š

½Iýý，LERw¾©¿的Y部)

Q1(: Venerable Sir, what is a yogi e"pected to beaware of when standing?

問 14*尊者，o的6745者±,覺€什 >

8hen standing" 6ust note .ontinuousl! “ standing,standing *# If it be.omes monotonous be.ause it

is a single ob6e.t" then a $rominent tou.hing $oint should be added to it" noting “ standing,

touching) standing,touching *# r !ou note “rising and falling # of the abdomen" instead*

o的67RwÀ¬3n“oŠo#，ƒðG w2©的}~覺Ž2ŸØ，•6•ÁÂ©°Ã為它

ß的Ä，3n“oŠÄŠoŠÄ#，Q者Å03nY部“ÀŠ]#)

Q1*: Venerable Sir, is it the te#perature ele#ent,or unpleasant sensation &dukkha', when a yogi

isaware of cold or heat?

問 15*尊者，,45者覺üÞÆQ¢， ŸwÇbQ‹ >

8hen a !ogi is sim$l! aware of heat" that is the e$erien.e of the tem$erature element* If he or

she finds the heat uneas! or un.omfortable" thats e$erien.e of +ukkha imilarl! with .old

wind or water" it .an be tem$erature" or un$leasant sensation a..ordingl!*

,45者12A覺üÞ¢，ÅwUVÞÇcd，ƒð³¸¢E自WQEÈº，ŸwUV‹)

ÆbÚÆÉÊ，º±A•wÇcd，•w‹Ë)

Q1-: Venerable Sir, how does a yogi e"perienceapodh.tu, the water ele#ent?

問 16* 尊者，45者ƒI¼¥4VÞÉcd>

%A.tuall!" the water element is untou.hable" but' a !ogi .an e$erien.e it as “liquidit! or

wetness# being .onne.ted with other elements* o when one feels tears" $hlegm" saliva and

sweat flowing down" the apodh.tu, water element .an be e$erien.ed as “liquidit! or

wetness#in an! $art of the bod!*

õ_ÉcdwE¥ë¢œÄ¶€的，Œw$45者¥ÌÍ‡ cd的它 “Î4QÏ性#4

VÞ ，, 覺€ÐŠÑŠÒÎÚÓÉÔ下， ¥Wœ4HI部Õ它你你 “Î4QÏ性#4VÞÉ

cd)

Q1/: Venerable Sir, what does a yogi need to doto see pheno#ena clearly?

問 17*尊者， 45者需ôV什 ¼¥ Aunu¹>清晰

At night" for eam$le" one .annot see things .learl!* &ut if one uses tor.hlight" things .an be

.learl! seen in the s$ot light* In the same wa!".on.entration .an be .om$ared to the light" through

whi.h one .an see $henomena .learl!, the manner of rising and falling" and the tension" tightness

and movement et.*

例ƒ，WÖ E¥ ×AQÝØÙ，ŒƒðÈ©°ÚÛÜ，ØÙWÝn下Ÿ¥Q ×)Ä晚你清清樣，ÙÕ•9ÞÝ，ß • A n ¹*À]的“à，áÕ，GF，HI，ýý)靠它清晰



Q10: Venerable Sir, why do you instruct yogisto start their practice with noting “rising

andfalling”?

問 18*尊者，ˆ什 45者從3n你教 “Àœ]”-.45>

It will take time to develo$ .on.entration if !ou note an obie.t too varied" or too subtle" while it

.an bearoused faster if !ou observe an obvious and limited ob6e.t* That is wh! we instru.t !ogis to

start their$ra.ti.e with wat.hing the abdomen .hara.teri<ed b! stiffness" $ressure" vibration"

whi.h are identi.al withayodh.tu, the air=element*

ƒð3n¢¤@K§âQŒ$%的}~，需ôã ¹6Ò¼¥Öä出ÙÕ，L, 3n'很你

ßÚ9å的}~，¥:'A´ÀÙÕ)ÅŸwˆ什 DP g45者從3nY部-.45，麽教

‡GFŠ æŠ½I的‘«wbcd)擠

Q1: Venerable Sir, are there only two ob3ectstonote, “rising and falling”?

問 19*尊者，R9£°3n的}~ ，“Àœ]”>

es" one is instru.ted to note initiall! onl! two ob6e.ts" “rising and falling*# )e is" however"

instru.ted to note thoughts also if the! o..ur to him" and then to go ba.k to the main ob6e.t*

imilarl! with $ain* )e should go ba.k to the main ob6e.t when the $ain fades awa!" or after a

moderate amount of time even if the $ain $ersists* The same is true with bending or stret.hing his

limbs" or .hanging his $osture* )e should note ea.h and ever! a.tivit! or behavior involved in it"

and then go ba.k to the main ob6e.t* If one sees or hears something $redominant" one must note it

as it is7 i*e*" “seeing"# “hearing# and so on* After noting them three or four times" one must go ba.k

to the main ob6e.t with full energ!*w的，DP g-.R3n£°}~，教 “Àœ]#)ÊLDP g45者Wµ0´À的67教

3nµ0，後çÞèô}~)éêw©樣，,éêP¯Q者¢Ø©²ë中的6Òéêå随

Êž¬，O±,çÞèô}~)ÅÄ樣ëÈ¤qsì4Q@íîï，O±²3nÅÌ¢Û中

的t©°IÞ，Ê後çÞèô}~)ƒðQÝQðÝ的}~ ØñòAÕ，O必須ƒõ3n ，

“QÝ#Š“ðÝ#，ýý)W3n PÁŠ/óô，O必須全部è€ÕçÞèô}~)它

Q20, Venerable Sir, is it possible to bring aboutinsight knowledge by obsering the ob3ects

likegoing or right step, left step, which are known in

co##on sense to eery body?

問 20*尊者，3ü}~ƒmQ者Ð»ŠÑ»，ÅÌWëÿ的z{|õJö€，由•¥÷

´3¾ >

ou know the 4napana $rati.e" the observation of in=and=out breath* The ob6e.t" “inhalation

andehalation# seems not to be observed" as its known b! .ommon sense to ever!one* &ut no one

dares to .riti.i<e like that* In the same wa!" it makes no sense if !ou .riti.i<e that mindfulness"

.on.entration and insight knowledge .annot be develo$ed b! noting “right, left # whi.h is

.om$ared with militar! training* The militar! training is taken for the $ur$ose of s$ort or health"

while the noting is used to develo$ mindfulness" .on.entration and insight knowledge* If !ou

re6e.t this $art of the $ra.ti.e" that will mean !ou are re6e.ting the tea.hing of the &uddha*€ï5©·0 3n出Âø，a‡}~你即 “Âøœ出ø#的3n，Êù —ƒëÿz{|õ並



Jö€的ä樣，ŒCJú”Å樣no)Ä理，ƒð no3n你 “Ð»ŠÑ»#¹ûü訓練}

E¥Ö×«0ŠÙÕÚ3¾，Å樣Ÿýˆz{)ûü訓練的"的wˆØþÿQ健康，L#w

3nwˆØÖ×«0ŠÙÕÚ3¾)

Q21, -enerable ir" what does it mean b! the word" “noting#/

問 21*尊者，“3n noting$”©詞w什 z思>

The word" “noting# means to $a! attention to a meditative ob6e.t with the $ur$ose to be aware of

$henomena that are reall! ha$$ening from moment to moment*

“3nnoting$#©詞的z思w* Ø覺€刹ä刹ä«W õ³´的¸¹將注zÕÈW45為真

"#|)

Q22, -enerable ir" for what $ur$ose do !ou instru.t us to a.t ver! slowl!/

問 22* gDPIÞô—‰緩8w 什 >教為麼

It is onl! when !ou a.t slowl! that !our .on.entration" mindfulness and insight knowledge .an

kee$ u$ with the ob6e.ts* Thats the reason wh! !ou have to start the $ra.ti.e b! doing ever!thing

slowl! and mindfull!* Indeed" in the beginning" if !ou do things fast" !our mindfulness or

awareness .annot follow*

R9, IÞ—‰緩8的67 的ÙÕŠ«0Ú3¾¼¥ |}~)Åw 什必須從V你你跟為麼你

t©件ü¡緩8L9«0Å樣-.45)-.的67ƒð Vü '，–õ 的«0Q者覺你很你

€ˆ” Z)跟

Q2, -enerable ir" is there an! kind of $ain or dis.omfort whi.h belongs to the $ra.ti.e itself/ If

so" how do we have to deal with it/

問 23*尊者，w¦9;Æ~¤45Rœ的éêQEë>ƒð9，DPƒI±a>

es" !ou ma! e$erien.e several kinds of un$leasant sensations like it.hiness" heat" $ain" a.he"

heaviness" stiffness and so on when !our .on.entration gets ver! strong* The! tend to disa$$ear

on.e !ou sto$ $ra.ti.e* &ut" the! ma! rea$$ear if !ou resume !our $ra.ti.e* Then" that is surel!

not a disease or illness" but 6ust un$leasant sensation whi.h belongs to the $ra.ti.e* :ont worr!* If

!ou kee$ on noting" eventuall! it will fade awa!*

w，,ÙÕ@Ž 6， •¥U`h幾ÆE愉'的覺Ëƒ Š¢ŠéŠêŠóŠFýý，©旦很強你 !

停止45 PŸ趨¤P¯，Œ, ó新-.45 P•¥再¸)•6–õEw´病，LR你它你它

w~¤45的E愉'覺Ë，Eô擔=)ƒð EJ3n， P-終FP¯)你它

Q24, -enerable ir" what are we su$$osed to note when the rising and falling fade awa!/

問 24*尊者，,Y部À]P¯ØDP±,3n什 >

8hen the rising and falling fade awa!" !ou are su$$osed to note, “sitting" tou.hing# or “l!ing"

tou.hing*# ou .an .hange tou.hing $oints* ;or eam$le" !ou note “sitting" tou.hing# $a!ing

attention to a tou.h $oint on the right foot" and then note “sitting" tou.hing#fo.using a tou.hing $oint on the left foot* Thus" !ou .an shift !our attention from one tou.h $oint to another* r" !ou



.an shift !our attention to four" five or si tou.h $oints alternatel!*

,Y部À]P¯Ø ±,3n你 “–ŠÄ#Q“ ŠÄ#) •@íÄ，例ƒ， 3n你你 “–ŠÄ#

注zÑ 的Ä，Ê後3n“–ŠÄ#y注Ð 的Ä)Å樣 •@í 的注zÕ從©°Ä你你

Þ ©°Ä)Q者 •W/ŠâQ’°Ä|輪í3n)你

Q2C, -enerable ir" whi.h tou.hing $oint should we note among others/

問 25*Wá的©ÌÄ中DP±²3nu©°>

An! tou.hing $oint is $ossible to note* If !ou note" for instan.e" a tou.hing on ones butto.k as

“tou.hing" tou.hing"# that is .orre.t7 note it on ones knee as “tou.hing" tou.hing"# that is .orre.t7

note it on ones hands as “tou.hing" tou.hing"# that is .orre.t7 note it on ones head as “tou.hing"

tou.hing"# that is .orre.t7 note in=and=out breath as “tou.hing" tou.hing"# that is .orre.t7 note it in

ones intestines or liver as “tou.hing" tou.hing"# that is .orre.t7 note it on ones abdomen as

“tou.hing" tou.hing#" that is .orre.t*

HI©°Ä¡•3n)例ƒ，ƒð 3n臀部的¿Ä你為“ÄŠÄ#，Åwa的；3n膝í

的¿Ä為“ÄŠÄ#，Åwa的；3nÚ的¿Ä為“ÄŠÄ#，Åwa的；3n頭的¿Ä為“ÄŠ

Ä#，Åwa的；3n出Âø的¿Ä為“ÄŠÄ#，Åwa的；3n腸Q肝的¿Ä為“ÄŠÄ#，

Åwa的；3nY部的¿Ä為“ÄŠÄ#，Åwa的)

Q2E, -enerable ir" should we rather observe stiffness" motion or movement when walking if we

are su$$osed to be aware of the .hara.teristi.s/

問 26*尊者，ƒðBDP±²覺€ ，ä U6DPà±²3üFŠIQHI，a

>

The &uddha said, “&e aware of going" when going#* 8hen we walk" the air=element $revails"

whi.h is e$erien.ed as $ressure" or stiffness in terms of its .hara.teristi.s" or motion" $ushing or

movement in terms of its fun.tion* The &uddha" however" did not instru.t us to note it as

“$ressure"# “stifthess"# “movement*# “motion# or “$ushing*# The &uddhas a.tual instru.tion is,

“&e aware of going" when going#* Thats all* The reason is he wanted to give the eas! and

understandable wa!* oting in .onventional language is quite familiar and eas! to ever! bod!" of

.ourse*

./B*“m6€ïm#),DPm的67，bcd ß著，DP4VÞ æŠGF，Åw很擠

bcd的性；Q者運IŠ推IŠHI，Åwbcd的ÞÈ)Œ./ C9 DP3n並教它為

“ æ擠 #Š“GF#Š“HI#Š“運I#Q“推I#，./õ_的 gw*教 “m6€ïm#，ŸwÅ樣L

»)‡原Gw./’ DP!¥ 的“”)ßÊ，Èþÿ=?#w3neJJ¡熟!)教

Q2F, 8ould it not be harmful to ones health if one $ra.ti.ed too intensivel!/

問 27*ƒð©°JŒ KA45F9!¤ 康 >

It is said in the $ali tets, “ka!e .a 6ivite .a ana$ekkhatam u$attha$eti B with no regards to ones

life and limbs*# This en.ourages one to $ra.ti.e with heroi. effort" even to sa.rifi.e ones life and

limbs* ome ma! think, “how horrible the $ra.ti.e is@# In fa.t" no one has died from intensive

$ra.ti.e" and it is not even harmful to ones health* A.tuall!" there are man! testimonies that some $eo$le have been .ured of .hroni. diseases b! $ra.ti.ing this meditation*



"—U#B，“ka!e .a 6ivite .a ana$ekkhatam u$attha$eti BE$自W的´%Úì4#，Ÿwh

i©°J(&·的è€€45，¯mE$'(自W的´%Úì4)9J•¥’“5Œ

• Ø！" # üõ|，CJG KA45L)T，¯ma健康ˆ!)õ_|為強，9 §例C很

ß*9J5Å°”+hØ8性,病)

Q2H, -enerable ir" .an !ou mention suitable $ostures of sitting/

問 28*尊者， ¥B©下-ë的–î >

There are three $ostures of .ross=legged sitting, the first is the sitting with both soles fa.ing u$

like a &uddha statue does7 the se.ond is with ones .alves ke$t $arallel" or on ea.h other7 and the

third is the wa! M!anmar women do with their knees folded underneath" whi.h is .alled addha=

$allanka %half .ross=legged sitting'* An! one is suitable* ;or women" the! .an sit the wa! the!

like" unless in $ubli.* The $oint is to be able to sit for a long time" so that .on.entration will get

.han.e to take $la.e" develo$ eventuall! resulting in insight knowledge*

9ÁÆ.–îï*5©Æ£ =ƒ|¹.”ä樣–；57Æw£小/0¤A|$Q

者ó1，5ÁÆw¹!2 3 性ä樣，q膝 0 後£小/$0W下4，Å5 Þ addha=

$allanka6.–$)HI©Æ¡•)a3性， P•[OP78的“à–，W9:;-

例<)ôwô¥–Ž¹=，Å樣ÙÕ9>F´ÀÚ?¹，-終gÔ3¾)

Q23, -enerable ir" do !ou advise !ogis not to s$eak at all during $ra.ti.e/

問 29*尊者， @A45者5中Ò(全EBB >

o" I dont* It is not advisable to do so* It would be wise" however" not to s$eak of an!thing

frivolous or unne.essar!* ne should onl! s$eak of things ne.essar!" benefi.ial or do.trinal" and inmoderation* Thus" both worldl! and s$iritual $rogress .an be made*

E，DC9，ÅwE'¾的)L'¾的V”wEBHIˆC的QE必ô的)RB必須的Š9D

的Q.”的， ™9EF)Å樣¥°ŽþÿÚ=G£“面的€»)並

Q0, ls it $ossible to note an ob6e.t a moment after it takes $la.e/

問 30*•¥W©°}~´À¢後的HÒ3n >

o" of .ourse not* Gven though !ou .an bu! something on .redit and $a! for it later" no .redit is

given in the .ase of -i$assana* o" !ou must note an ob6e.t the moment it takes $la.e lest !ou

be.ome atta.hed to it*

E，,ÊE) • IØÙ，Z後再çJ，Œ34K E¥ ，} 必須W©°你卻你

}~´À的刹ä3n，EÊ FL著¤ )你它

Q1, -enerable ir" what is a !ogi e$e.ted to be aware of when sitting or l!ing/

問*31尊者，45者W–QM的67ô覺€什 >

8hen sitting" 6ust note “sitting" sitting# .ontinuousl!* If it is boring and monotonous" sin.e it is a

single ob6e.t" then a $rominent tou.hing $oint should be added to it" noting “sitting" tou.hing7

sitting" tou.hing*# r !ou .an note “rising and falling# of the abdomen instead" fo.using on thesensation of the air=element .hara.teri<ed b! stiffness" movement* imilarl! with l!ing down*



–的67RwÀ¬3n“–Š–#，ƒðG w2©}~L覺ŽˆCÚ2Ÿ，•Á€來©°為

ß著的Ä，3n“–ŠÄ，–ŠÄ#)Q者 •Å03nY部的你 “Àœ]#，y注Wbcd

的¶覺|，GFŠHIw‡‘)M63nœ•Ê)

Q2, -enerable ir" what should a !ogi do" if or when he or she finds the observation of “rising"falling# too eas! or a ga$ noti.eable between them/

問 32*尊者，ƒð45者³¸3n“ÀŠ]”Œ !Q者ÀŠ]0Ò9N ，O² O$麼 >

A !ogi" adding the sitting $osture to the “rising" falling"# should note three ob6e.ts, “rising" falling"

sitting7 rising" falling" sitting*# )e or she must be aware of “sitting# in the same manner as “rising"

falling*# Gven then if a ga$ is found in between" note four ob6e.ts b! adding a $rominent tou.hing

$oint to it, “rising" falling" sitting" tou.hing*# 8hen l!ing down" note in similarl! wa!, “rising"

falling" l!ing" tou.hing#" or “rising" l!ing" falling" l!ing*#

45者±,W“ÀŠ]#中ÁÂ–î，€L3nÁ°}~“ÀŠ]Š–；ÀŠ]Š–#)O9 ±²

覺€“ÀŠ]#的“à覺€“–#)ƒðÅ樣|³¸9N ，ÁÂ©°ß著的Ä3n/°}~# ，

“ÀŠ]Š–ŠÄ#) M6，Ê的“à3n“ÀŠ]Š ŠÄ#，Q“ÀŠ Š]Š #)

Q, -enerable ir" does age make a differen.e in ones $ra.ti.e/

問 33*尊者，年Pb小FQ)5|的Rá >

es" there is some differen.es between the old and the !oung* In order to rea.h to a .ertain level of

insight knowledge" one man" for eam$le" at the age of twent! or thirt!" ma! take about a month"

and another in his sities or seventies has to take two or three months* It is be.ause the !oung are $h!si.all! healthier" mentall! a.tive" and less worried than the old* f .ourse" the older the! get"

the si.klier the! be.ome* The old have weaker memor! and understanding" and stronger

.ommitments and worries* As for a monk" it would be great if he would $ra.ti.e soon after his

ordination* &e.ause as a newl! ordained monk" he is still !oung and has strong faith in the

$ra.ti.e" and his moral .ondu.t is also still flawless* o" in m! o$inion" however im$ortant his

stud! is" a monk should $ra.ti.e soon after his ordination" for three months at least* There were

some monks who unfortunatel! $assed awa! before the! .ould $ra.ti.e* 8hat a $it!@===

w，„年JÚ年SJ9ÌRá)例ƒ， Ø達Þ;©階3¾，©°7ŠÁT的J•¥需©為

°月，L ©°’ŠUT的J•¥需ô£ŠÁ°月)G 年SJÚ„J9，œ4à健康Š2為

=à9VÕŠàT擔W)ßÊ，JB„病B§)„JwÕÚ理§Õ¡:RÌ，9à§的擔,

Ú擔W)a©°出\J來B，出\後X 45-h)新ËY的出\J，åÊ年S™a59即

Õ的<=，O的Y(hˆY)}，D的zÝw，˜ZE>§ óô，©°出\JË強麼

Y後±² '45，mT5Á°月)9Ì出\JC¥45ŸE[Tþ，§ •\！儘麼 ====

Q4, -enerable ir" does our .on.entration or awareness make a differen.e in our e$erien.e of

$ain/

問 34*尊者，WDPUËéê的67，ÙÕÚ覺€FQ)Rá >

8hen !our .on.entration and awareness are not !et strong" !ou will find the $ain in.reasing whilenoting $ain" stiffness or heat* &ut !ou should kee$ on noting it with $atien.e and $ersisten.e* The!



often fade awa! when .on.entration and awareness are strong enough* ometimes" while !ou are

noting it" !ou ma! find it disa$$ears on the s$ot* u.h t!$e of $ain ma! no longer .ome ba.k*

, 的ÙÕÚ覺€|E 的67， F³¸3nêŠ¢ŠGF的67éêF? ，Œ ±你強你強你

²]=Ú^Õž¬3n，,ÙÕÚ覺€Ç 6， Pë‰FP¯)96, «W3n強它你它，

³¸ ŸWä°A“P¯，Åéê•¥EF再ç來)它

QC, -enerable ir" does ones se make a differen.e in making faster $rogress in $ra.ti.e/

問 35*尊者，©°J的 áFW5€»½Ü“面Q)Rá >

I often find that women work harder along with strong faith in their tea.her and his guidan.e* As a

result" the! develo$ .on.entration sooner rather than later* This in return arouses insight

knowledge faster* Thus" I often find women make faster $rogress in $ra.ti.e than men do* I also

found" however" some women who wasted their time with their wandering thoughts" and made no

$rogress* There are several reasons wh! the! make little or no $rogress in their $ra.ti.e su.h as

la<iness" old age" $oor health and so on* f .ourse" there are also men and monks who make fast

$rogress in their $ra.ti.e when following the instru.tions stri.tl!*

DU‰注zÞ3性àÈÉ，a P的„cÚO的 g9 Õ的<=，_ðOPà'Öä出教強

ÙÕLEwº`，ßójà'´À3¾)G•，D‰‰³¸3性59a性€»à')ŒD

注zÞ，9的3性ªµ’ö÷Ø P的6Ò，C9HI€») PC9€»QR9©b

€»9幾Æ原G，‚ƒcdŠ年PbŠ健康Eeýý),Ê，9a性Ú出\a fg[n4

5指gÈÉ，5€» ')很

QE, -enerable ir" is it true that for learned $ersons" their knowledge forms an obsta.le to the

$rogress in their $ra.ti.e/問 36*尊者， wÅ樣，9˜問的JOP的€識FN)45€»的¸ > 礙

o" its not suitable to sa! so* It is im$ossible that ones knowledge is an obsta.le to the $ra.ti.e*

As !ou ma! know" a highl! learned monk .alled >otthila be.ame an Arahat sooner rather than

later b! $ra.ti.ing under the guidan.e of a !oung novi.e* In view of this" it is .lear that ones

edu.ation or knowledge .annot be an obstru.tion to the $rogress in the $ra.ti.e* As a matter of

fa.t" the real obsta.les are $ride in ones edu.ation or knowledge" little or no faith in the $ra.ti.e"

ske$ti.al doubt" failure to follow stri.tl! the guidan.e of the tea.her" la.k of heroi. effort" and so

on* u.h are real obsta.les to the develo$ment of .on.entration and insight knowledge*

E，Å樣BE- ë，©°J的€ 識E•¥w45的¸ ) €ï，©°5 h&礙你 %

>atthila$的S9˜問的9i，W©°年Sjk的指g下5，Oà'A)ØlmnLE

wº`)Ÿ•L?—‰ ×，©°J}Ë的 ×Q‡˜識E•¥w5€»的¸ )õ_|清教礙，

«的¸ w˜`Q˜識 op，YTa5的<=QC9<=，ì，C9fgqr„真礙為

c的 g，Ys(t的uÕ，ýý)ÅÌwÖäÙÕÚ3¾的 «¸ )教真礙

QF, -enerable ir" is there an! differen.e between meditators and non=meditators when the!

fa.e with a $ainful illness/

問 37*尊者，,面aê‹的,病6，45者Ú—45者FE©樣 >

es" of .ourse* on=meditator .an onl! remember to take $re.e$ts" to listen to the >aritta



.hanting" to donate robes or food and so on* 8hat a $it!" the! .an onl! $erform .harit! and

moralit!@ As for meditators" the! remember to $erform high=level $ra.ti.e until the! be.ome

enlightened b! noting .losel! their dis.omfort itself moment to moment*

w的，,ÊwÅ樣)—45者R¥wŽËY，ðvwxU，yäz{Ú|}ýý)§ ~•麼，

OPR¥€ÚY！LÞ 45者，OPwŽ刹ä刹äA³´3nOP的‹ËRœ，Å為樣€高階5‚ÞCð)

QH, -enerable ir" should we insist on $ra.ti.e without s$iritual a$titude %$Drami' strong enough

for Magga" >hala enlightenment/

問 38*尊者，ƒðC9ÇC®ïð的=¾ãƒ „…$DP±²Lž45 >

If !ou do not $ra.ti.e" !our s$iritual a$titude %$Drami' .an" b! no means" be formed* In other

words" even if !our $Drami is full! a..umulated" !ou .annot be enlightened without $ra.ti.e* n

the other hand" if !ou $ra.ti.e" !our $Drami will be formed" whi.h will hel$ !ou e$erien.e

ibbDna sooner* If !our $Drami is full! develo$ed" !ou will be enlightened in this ver! life* r it

will serve" at least" as a seed for enlightenment in the future*

ƒð E5，的=¾ãƒ „…$Ÿˆ”N))í†BB， ‰ ‡ˆØ:Ç的 „…你你 & 即你 & ，

E5 ¥C®) ©“面，ƒð 5，的 „…ŸFN)，ÅF9‰¤ à'4CŠ你 $ 你你 & 你

‹)ƒð »UÖäØ:Ç的 „…， FWÅ©´C®)EÊ，5mTF) Œ來C你 & 你為

®的Æ子)

Q3, -enerable ir" is it reali<ation of im$ermanen.e when we see" for eam$le" a $ot break down

or of suffering when we have a $ain .aused b! a thorn in our flesh/

問 39*尊者，例ƒ,DPQÝ•子ŽªwC€Øˆ‰ >Q者¶ËÞ‘Â’“的éêwC€Ø‹ >

ometimes" !ou dis.ern im$ermanen.e when !ou find a $ot break down" or suffering when !ou

have a $ain .aused b! a thorn in !our flesh* That is" a.tuall! .onventional knowledge of

im$ermanen.e" whi.h .annot hel$ !ou to reali<e egolessness in an ultimate sense* n the other

hand" the real reali<ation of im$ermanen.e takes $la.e when !ou see $resent $henomena arising

and $assing awa!" and that of suffering when !ou see them tortured b! the flu* nl! then" .an

!ou reali<e the egolessness in an ultimate sense*

96，,³¸子Žª 從中QÞØˆ‰，¶ËÞ‘Â’“的éê 從中QÞØ‹，你你

õ_|，Åwþÿ的ˆ‰的¾”，Åˆ‰¤ Wxyz{|C€ˆD) ©“面， «C€你真

ˆ‰w³´W QÞ,下的¸¹的´S的67，C€‹e³´W QÞ,下¸¹ ´SÔ你你為

的–—)R9•6， ¼Wxyz{|C€ˆD)你

Q40, -enerable ir" .an !ou des.ribe how we are su$$osed to reali<e egolessness in an ultimate

sense/ *

問 40*尊者， ¥˜™©下DP±² 樣Wxyz{|C€ˆD >$

ome believe that reali<ation of egolessness takes $la.e if or when !ou lose !our sense of bod!

sha$e or form b! visuali<ing $h!si.al bod! as $arti.les* A.tuall!" it is not the reali<ation ofegolessness that !ou merel! lose the sense of solidit! or form of the bod! b! $ra.ti.ing whatever



wa!* It is be.ause !ou are .learl! e$erien.ing the knowing mind and identif!ing it with “I# or

ego* This is similar to the .elestial beings .alled aru$a brahama" who have no $h!si.al bod! but

still mistake their mind for “I# or ego* o the mere loss of sense of solid form .annot mean

reali<ation of egolessness* nl! when !ou observe mind and bod! the moment the! take $la.e and

see them arising and $assing awa! on their own a..ord without sub6e.t to an!ones authorit!" do!ou reali<e the egolessness in an ultimate sense*

9的JÃ ，, 3œ4 $šL¯TØœ4的N4¶的67，C®ˆDŸ³´Ø)õ_|為你為，

E> 5什 “”，33w¯Tœ4的M›¶QN4¶EwC€ˆD)ÅwG AU你麼為你清晰

`¥€0= Ã並它為“D#Q“自D#)ÅÊ¤ˆ…œ的ã ，OPC9N4，ŒåÊø

OP的=w為 “D#Q“自D#)}33w¯TM4N›¶ Ezž著C€ˆD)R9, 3並你

nœ=³´的刹ä，ÝÞ Pß‡自œG~´ÀSTLC9HIèŸ，Å¼wWxyz{它

|C®ˆD)

QC1, -enerable ir" what do we have to do to reali<e im$ermanen.e of mind and bod!/

問 51*尊者，必須5什 ¼¥C€œ=的ˆ‰>

If !ou wat.h mind and bod! moment to moment" !ou are bound to e$erien.e true .hara.teristi.s

of$henomena and to see them arise and then vanish immediatel!*

ƒð ä äA3nœ=， ©ÙF4V«Æ¸¹的 õ性， Ý P ´ S)你你真 ' 它即即

QC2, -enerable ir" what is the maimum amount of “>uJJa# or merit that .an be a..umulated

b!$ra.ti.ing -i$assana meditation/

問 52*尊者，5234-bÛÜ¥‡ˆ§TÉ Puñña$>

ne moment of noting is available in ea.h se.ond* Thus" E0 moments in a minute" E00 in an hour

and F2"000 a da! e.e$t for the four hours for slee$ing* This is a huge $ile of merit@

t©¡•9©¢D3n，©;£Ÿ9 E0 ó，©小6 E00 ó，©ãòT¤¥ 4小6: F2000

ó)Åw—‰b¦的É‡§)

QC, -enerable ir" how long does it take a !ogi to a..om$lish his or her $rogress of -i$assana

insights/

問 53*45者需ô§¹6Ò¼¥)Ÿ«階23¾>

It de$ends* nl! a few $eo$le .an des.ribe their a..om$lishment of insight knowledge within a

week or so" while most $eo$le usuall! mention their .om$lete set of insight knowledge after one

and a half months" or two* There are" however" some $eo$le who have to take three or four months

to a..om$lish it* If" however" one $ra.ti.es seriousl! as instru.ted" he or she is likel! to des.ribe

his or her a.hievement within a month or so* Thats wh! a !ogi is t!$i.all! en.ouraged here to

$ra.ti.e for at least a month*

ÅôQéê)R9T]幾°J¥W©ÏÐÑ¨™OP)Ÿ3¾，Lb§Jë‰W©°6月Q

£°月¨™}9階ó的3¾，ÊL9ÌJôÁŠ/°月¼¥())E¢，Rô ¥fg[n你

„c的 gÈÉ，•¥FW©°月ÐÑ˜™ ŽÞ)Ÿ)Åwˆ什 DPë‰hi45者W教你麽

•mT5©°月)



QC4, -enerable ir" .an !ou des.ribe what ones e$erien.e of magga=$hala enlightenment is

like/

問 54*尊者， ¥˜™©°JCŽïð的UVw什樣 >麽

nes mental state .hanges remarkabl! and abru$tl! when he or she reali<es Magga" >hala

enlightenment* )e or she ma! feel as if he or she were newl! reborn* )is or her faith and

.onfiden.e distin.tl! flourish resulting in strong ra$ture" e.stas! and great ha$$iness* ometimes"

these mental states $revail so mu.h that he or she .annot $enetrate into ob6e.ts like before even

though he or she fo.uses attention on them* )ours or da!s later" however" su.h mental states tend

to be mild and he or she .an do well again in the $ra.ti.e* ;or some $eo$le" the! ma! feel relaed

or a$$arentl! unwilling to $ra.ti.e or seemingl! satisfied with what the! have 6ust a.hieved

$robabl! be.ause the! might not intend to a.hieve higher*

,©°JCŽïð的67，O9 的=理O›³´ß著Q©ÊE©樣的@K)O9 •¥¶Þ

ƒ°新´)O9 的<=G ª的7Š«ŠS©L'ßA1¤¬)96ÅÌO›ƒ• ªm強強

¤ ‰O即 9 ®中注zÕE¥¹Kä樣¯°}~)ÊL，]小6Q]ã後ÅÌO›@Ž

Ú緩O9 j¥ h45Ø)9ÌJ•¥¶Þ0 Q者'ß的EEzÈÉQ者Êù±Ç¤很 (

Î°Ž的)Ÿ，•¥wG OPC9zE)Ÿà高階的ðÕ)為

QCC, -enerable ir" .an !ou des.ribe someone who" !ou believe" e$erien.ed ibbDna/

問 55*尊者， •˜™ Ã 4CØŠ‹的J > 為

es" I .an* Among those who first $ra.ti.ed under m! guidan.e" m! .ousin .alled ( >ho.hon was

im$ressive* 8hen he rea.hed the stage of bhanga=JDna %the fifth level of -i$assana insight'" hestarted to find trees or $eo$le fluing* )e thought something was wrong with his view be.ause he

had learned from a tea.her that things like a tree" log" $ost" stone" human bod!" et.*" last for a due

$eriod" while $h!si.al $henomena .aused b! ones kamma or mind $assed awa! immediatel! after

the! arose* n the .ontrar!" he saw" at that time" things flu* o he .ame and asked me what was

wrong with his view* I en.ouraged him sa!ing that nothingwas wrong with his view but it was

bhanga=JDna %the fifth level of -i$assana insight'" whi.h hel$ed him to see things $assing awa!

immediatel!* After a few da!s" he .learl! des.ribed his e$erien.e of ibbDna" the .essation of

mind and bod!*

w的，WÅÌJ中，D的²³%+´:w5©°WD指g下5的J，‡D的µ¹¶D),

O達ÞSZ3¾5â3¾$6，O-.³¸·¸QJ¡WÔ@，O’O的}Ý•¥出

Ø問¬，G O¹U從©°„cäËØ§Þ，ƒ·¸Šº¸ŠÛ»Š¼頭ŠJ4ýØÙ¡Fž為

¬½W©Ù6¾，L由zQ=÷´的¸¹´À S)º`，Oä6QÞ©´ØÙ¡WÔ@)即

¤wO來問DO的}Ý出Ø什問¬)DhiOBO的}ÝC9HI問¬，ÅwSZ3¾麽

5â3¾$，•¾¿OQÞü}X ST)幾ã0後，O ×A˜™4CŠ‹即清 K „…止ø

的U`)

QCE, -enerable ir" what are the des.ri$tions of ibbDna made b! those who" !ou believe" have

attained it/

問 56*尊者，äÌ º<CŽŠ‹的JƒI˜™Š‹的>



ome des.ri$tions of ibbDna made b! those who" I believed" reali<ed it are as follows,

+ I found ob6e.ts and noting mind to .ease abru$tl!*

+ I dis.overed that ob6e.ts and noting mind were .ut off like a .ree$er .ho$$ed down*

+ I saw ob6e.ts and noting mind fall down immediatel! like a heav! burden unloaded*+ I $er.eived ob6e.ts and noting mind dro$ down as if I lost m! hold on them*

+ I felt as if I es.a$ed from ob6e.ts and noting mind*

+ I found out that ob6e.ts and noting mind .eased abru$tl! like a .andle light blown out*

+ I felt as if I got out of the ob6e.ts and noting mind" like .oming into the light out of the darkness*

+ I felt that I es.a$ed the ob6e.ts and noting mind" as if I got into .larit! from obs.urit!*

+ I found both ob6e.ts and noting mind submerged as if the! were to sink into the water*

+ I dis.overed that both ob6e.ts and noting mind sto$$ed suddenl! like a s$rinter who was $ushed

ba.k from the front*

+ I found both ob6e.ts and noting mind disa$$eared suddenl!*

äÌDº<CŽŠ‹的JaŠ‹的©Ì˜™ƒ下*

+D³¸3n的"#Ú3n的=ÀÊ止ø)

+D³¸3n的"#Ú3n的=Ÿ”ÁÂŽÃJ©樣©下©J)

+DÝ3n的"#Ú3n的=X Ä下，Ÿ”0下ó擔)即

+D覺€3n的"#Ú3n的=ÅÄ，Ÿ”DC Æ P)) 它

+D¶ÞŸ”D從3n的"#Ú3n的=ÇÈ)

+D³¸3n的"#Ú3n的=ÀÊ止øŸ”ÉÇŽpS)

+D¶ÞŸ”從3n的"#Ú3n的=Å·，Ÿƒ從ÊË€ÂÝ')

+D¶Þ從3n的"#Ú3n的=Ç·，Ÿ”從ÌË€Â'Í)

+D³¸3n的"#Ú3n的=7者 C，Ÿ” P ÂÉ中)* 它 *+D³¸3n的"#Ú3n的=7者ÀÊ停止，Ÿ”Î的運IÏŽ從«面推ç)

+D³¸3n的"#Ú3n的=7者ÀÊP¯)

QCF, -enerable ir" b! allowing a !ogi to listen to the talk on the $rogress of insights" are !ou

.onfirming that he or she is a ota$anna % who has rea.hed the first stage of enlightenment'/

問 57*Ð許45者Tð3¾ó5的-*，w µCO/uw±ðØ >

o" not at all* 8e never make 6udgments of ones s$iritual status* 8hen we are sure" however" that

a !ogi is good enough at $ra.ti.e" we allow him or her to listen to the talk given b! one of our

meditation tea.hers" e$ounding on how the insight knowledge advan.es u$ to the enlightenment

of magga and $hala* The $ur$ose is to hel$ a !ogi to be able to de.ide his or her s$iritual level b!

.he.king his or her own e$erien.e with the talk given* Moreover" this will offer him or her a

.han.e to en6o! his or her a.hievement and give en.ouragement to work harder for further

develo$ment* It is not for us to de.ide what level of enlightenment he or she has attained* o" it is

sim$l! a misunderstanding that we .onfirm that a !ogi is ota$anna b! allowing him or her to

listen to that talk*

E，šREw)DP從EÑJ©°J的=的O›)ÊL，,DP–<45者5ŽÇ h，D

PF¿O9 TðDP4c¨§3¾ƒI€階ÞC®ïð的-*，‡"的w‰45者¥ ë

¢a9自W的UVÚ-*ÑJ自W的É)再者，ÅF‡O9 >Fa‡)Ÿ´À7Ò ¨'³O9 àÁuÕ°Žà§€t)EwDPTÓÙ45者CØ幾ð)}， ¿45者T為



ðä樣的-*ŸwDPµCO9 CØ±ð，ÅÔÕwø§)

QCH, -enerable ir" it is" some sa!" unreasonable that a meditation tea.her is unable to .onfirm

that so and so !ogi among his students be.omes otD$anna* Is that true/

問 58*尊者，9ÌJB，4cE¥µCO的˜´中;;;w±ðwE-理的， wÅ樣 >

es" it ma! be unreasonable from their $oint of view" but it is ver! a$$ro$riate to Dsana tradition

that a meditation tea.her is not able to .onfirm that so and so $erson among his !ogis be.omes

otD$anna* The &uddha is the onl! one in this $osition to .onfirm someones enlightenment su.h

as sotD$anna" sakadDgDmi" anDgami or arahat* Gven -enerable Dri$utra never did it that wa!* o

we never do this wa!" either* This is the a$$ro$riate wa! in the Dsana tradition*

–õ從OP的3QwE-理，Œw4cEµCO的˜´中;;;w±ð —‰Ö-.卻教

的×Ø)./wÙ©9_gµCOJCðƒ±ðŠ7ðŠÁðŠ/ð的J， ‰Ú—Û尊者即

C9Å樣V¢)}DP從EÅ樣V)ÅwÖ-. ×Ø的)教

QC3, -enerable ir" how man! $eo$le do !ou believe to be enlightened under !our guidan.e/

問 59*尊者， Ã 9§TJW 的指g下Cð>為

I believe there are thousands of $eo$le who have rea.hed" within a week" the insight knowledge

distinguishing between mind and bod! from ones own e$erien.e b! $ra.ti.ing stri.tl! as

instru.ted and arousing strong .on.entration* And also" there are thousands of those who

e$erien.e mind and bod! intera.ting and .onstantl! .hanging7 i*e*" .ause and effe.t" and

im$ermanen.e" suffering and egolessness of the $henomena* And also" there are thousands of $eo$le who are believed to a..om$lish Magga" >hala enlightenment afterthe! have develo$ed

mature insight knowledge b! observing mind and bod! moment to moment*

DÃ ，)Ü的JW©Ï2達Þ„…;辨¾，OPfg[n指gÈÉ ´ÀØ 的ÙÕ，為 ' 強

自4VØÅ©3¾)9)Ü的J4CØœ=º¤ÞÈÚE停的@K， GðÚ‚”的ˆ即

‰Š‹Š̂ D)9)Ü的JŽÃ ë¢ ä äA3n„…Ö×Ø)熟的3¾，)ŸØïð為

的C®)

QE0, -enerable ir" what is a !ogi e$e.ted to be aware of" when he or she is walking" noting

“right foot" left foot"# or “lifting" $ushing" and dro$$ing/#

問 60*尊者，45者W463n“Ð»ŠÑ»”Q“hÀŠ推KŠ0下”6±²3n什 >

The sensation in the foot or bod! of a !ogi is what he or she is to be aware of* In te.hni.al terms"

va!o=dhatu" the air=element .hara.teri<ed b! stiffness" $ressure" motion or vibration7 te6o=dhatu"

the fire=element .hara.teri<ed b! tem$erature, .old" warm or hot7 $athavi= dhatu" the earth=

element .hara.teri<ed b! hardness" softness or smoothness* &ut" es$e.iall! va!o=dhatu is

$rominent to observe most of the time*

45者部Qœ4的¶覺wO9 ±²覺€的)Èy“{=來¨，Ÿw*bcd，‡‘為

GFŠ æŠ運IQ½I；Çcd，‡‘ ÝÜ的ÆŠÞŠ¢；Acd，‡‘ LŠßŠà擠為為

á)Œbcd- ß著，wb§]67的3na¹)為



;rom “An Interview with Mahasi a!adaw#

>re$ared b! Tha=ma=na!=k!aw" ovember 1F" 2001

Translated b! )la M!int L!aw" anuar! 21" 2002

原"出自《採訪馬哈希尊者》由達瑪奈覺整理，2011年 11月 1F <

!譯( &'覺，2002年 1月 21 <

(譯中 âãä 2014年 1月 12 < ("#由馬哈希23å的æçèghy ér 譯$並 +

Documents

採訪馬哈希尊者60問答 An Interview With Mahasi Sayadaw