1-8 不善根：惡行的根源（無明煩惱）
1-8 Unwholesome roots : roots of bad action (kilesa)
1-8-1 善惡和無記
1-8-1 Kusala, Akusala and Abyakata
1-8 不善根：惡行的根源（無明煩惱） 回上
1-8 Unwholesome roots : roots of bad action (kilesa)
有三個不善根：貪、瞋、癡。愛（喜歡）是一種貪，而憎（不喜歡）是一種瞋。
愛與憎是不可能同時發生的。
There are three unwholesome roots: lobha (desire); dohsa (hatred); and moha (delusion).
Abhijjha (like) is a form of lobha and domanassa (dis-like) is a form of dohsa.
Abhijjha and domanassa cannot occur at the same time.
貪、瞋、癡一般被當作是煩惱，但事實上是不善根。在這些不善根之下共有十種煩惱→貪有三種，瞋有三種，癡有四種。
每一組不善根的第一煩惱即是不善根本身→因此貪、瞋、癡也是煩惱。
Lobha, dohsa and moha are commonly known as defilements (kilesa), but are actually unwholesome roots.
Under these unwholesome roots are ten defilements – three under lobha,
three under dohsa, and four under moha.
The first defilement under each unwholesome root is also the unwholesome root – so that lobha, dohsa,
and moha are also defilements.
有三種煩惱：
There are three types of kilesa:
第一種是粗顯的煩惱：如身業或口業。
第二種是心的煩惱：是妄想心。
第三種是潛伏的煩惱。潛入覺受中的煩惱，如「你」在坐，你感覺是「你」在坐→而非色身，這就是潛伏的煩惱。
Type I is obvious kilesa: actions, such as occur in body and speech.
Type II is mental kilesa: hindrances (nivarana), such as wandering mind (foong – Thai).
Type III is hiddent kilesa.
Kilesa enters through the feeling. “You” are sitting and “you” feel that it is
“you” that sits – not rupa. This is hidden kilesa.
實相般若的作用就是去除煩惱，不管它是從何處生起的。
The duty of Vipassana wisdom is to destroy kilesa,wherever it occurs.
煩惱的朋友是快樂，而他的敵人就是苦，快樂使智慧忘記了苦的事實。
Kilesa’s friend is happiness. His enemy is suffering.
煩惱像一個盜賊，要逮到他，必須知道他的巢穴。而且你必須知道他長得什麼樣子
（如果你不知道他的特性和他長得什麼樣子的話，你怎麼可能斷除煩惱呢？）
Happiness makes panna forget the truth of suffering. Kilesa is like a robber.
To apprehend him, you have to know his address. Then you have to know what he looks like.
(If you don’t know his characteristics and what he looks like, how can you get rid of kilesa?)
你也要知道他什麼時候在家。
You also have to know what time he will be home.
煩惱有六個巢穴：眼、耳、鼻、舌、身、意。
Kilesa has six addresses: eye, ear, nose, tongue, body and mind.
煩惱和智慧都可以命令心，要求身去做他們想作的事。煩惱說：「我們去散散步吧」也就是去找樂子。
智慧知道坐姿疼痛命令色身「變換姿勢，走路治苦」這是智慧正確地運作→因為苦迫使色身改變姿勢。
Either kilesa or panna can order nama to tell rupa what to do.
Kilesa says, “Why don’t we take a walk?” i.e., seeks pleasure.
Panna, knowing that the sitting position is suffering, orders rupa to “change position and walk to
cure suffering”. This is panna working correctly – because suffering forces rupa to change position.
第一種煩惱→粗顯的：這種可以用戒律降服的煩惱，諸如殺、盜等。戒律可以去除這種煩惱。
Type I – Obvious: This is the type covered by the precepts, such as killing, stealing, etc.
Sila destroys this type.
第二種煩惱→障礙（蓋）：這是想到一個憎恨的人、妄想、厭惡、或諸如想要教導別人修四念處等等，
定可以降服這種煩惱。如果蓋太強就會變成行動→粗顯的煩惱，而且潛伏的煩惱惑也會轉成妄想→蓋。
Type II – Hindrances (Nivarana): This is thinking about a person o?ne hates; or wandering mind;
or aversion, such as thinking o?ne is fed up with Satipatthana, etc. Samadhi suppresses this.
If hindrances become very strong, they can turn into action – obvious kilesa.
Also, hidden kilesa can turn into thinking – hindrances.
心的煩惱（蓋）有五種：
There are five types of mental kilesa:
(1) 想到過去或末來的欲樂（貪欲蓋）。
(1) Sensual pleasure in the past, or future.
(2) 對過去或末來的事生氣或煩亂（瞋恚蓋）。
(2) Being angry or upset in the past or future.
(3) 心跑到別的地方→妄想（慌張或憂慮等）（掉舉蓋）
(3) Going to other places – wandering mind (flurry and worry, etc.)
(4) 修行的時候想睡，懈怠或憂慮（昏沉蓋）。
(4) Sleepiness, laziness, or worrying about practice.
(5) 疑：疑佛、疑法、疑僧。懷疑修法→這是不是滅苦的正確方法等等（疑蓋）。
(5) Doubts : doubt about Lord Buddha , truth of dhamma , truth of sangha.
Doubt about the pracctice – if it is the right way to end suffering, etc.
第三種→潛伏的煩惱（漏）。這是微細的煩惱，像癡（邪見）。唯有實相般若能斷除這種潛伏的煩惱，
如果斷除了第三種煩惱，第一、第二種煩惱也就斷除了。
Type III Hidden (Asavas): This is subtle kilesa, such as moha (wrong view).
only Vipassana panna destroys the hidden type. If type III is destroyed, types I and II are also destroyed.
要在煩惱生起之處滅除煩惱，例如：我們妄執痛的是「我」→但痛的卻是色身。
Kilesa should be destroyed where it arises. For example, we mistakenly think pain is “us” –
but it is rupa.
因此我們以觀照是色身苦的方式，在色身上斷除邪見。
So we destroy this wrong view at the body, by seeing that rupa suffers.
但要把看和聽當作是心的作用，
因為我們很容易妄執為「我」在看、在聽，因此要在我們心中斷除這種煩惱（邪見）。
But seeing and hearing are seen as nama, because we’reliable to think “we” see and hear.
So we destroy this kilesa (wrong view) at the mind.
「心在看」、「心在聽」是實相→以事務的本來面目或自然的真實狀態來看待他們→實相。
“Nama seeing”, “nama hearing” is sabhava – seeing things as they are,
or the true state of the nature – ultimate reality.
對於這種修法，修行者的任務是斷除執著和厭惡（貪和瞋）。有些修法要「坐著超越」疼痛，直到疼痛完全消除：
這種修法會造成執著，而且會產生妄執我們是「有我的」或可以主宰的錯誤觀念，因為我們可以坐著超越疼痛，而使疼痛消失。
In this practice, the duty of the yogi is to destroy attachment and aversion
(abhijjha and domanassa). Some practices “sit through” pain, until it goes away. This creates attachment.
It also gives the false impression that we are “atta”, or in control,
and we can sit through pain and make it disappear.
妄想心也是一樣的，如果修行者想要控制妄想心，他是想要專注或平靜，這就是貪。如果修行者無法控制妄想，
就會起瞋心。妄想啟示我們心是無法控制的→無我的。妄想是心→它不是我在打妄想，而是心（心王）在打妄想。
The same way with wandering mind. If the yogi tries to control wandering mind (“foong”),
he wants concentration or tranquillity, which is lobha. If the yogi fails to control foong, dohsa results.
Wandering mind teaches there is no control – so no self. Foong is nama – it is not “we” that wanders,
but nama (mental states).
禪觀時出現的幻覺或符號，諸如閃光、幻覺等也是一種煩惱，他們會使你偏離當下。
他們並不是毘婆舍那的所緣，而且暗示出已經偏定了。同樣的，輕安和舒適的感覺也是偏定的現象。
走路或運動是減少偏定現象的好方法。
Nimittas, or signs that appear in meditation, such as fashing lights, hallucinations, etc.
are also kilesa. They draw you out of the present moment. They are not Vipassana,
and indicate too much concentration. Similarly, a light and easeful feeling also indicates too much samadhi.
Walking or exercise, is recommended to redue excess samadhi.
如果修行者修奢摩他的話是無法見到煩惱的特質，因為奢摩他只能降服貪和瞋。
If the yogi is doing samattha bhavana, he will not be able to see the characteristics of kilesa,
since samatha tends to suppress lobha and dohsa.
錯誤修行動機可能會是一種煩惱。如果一個人修行是要滅苦、了生死的話，這種動機是正確的。
但如果一個人修行是為了其他理由，諸如想成就等等，這就是煩惱。
The wrong reason to practice can be a defilement. If one practices to end suffering and rebirth,
this is right motive.
如果一個人堅忍地修習禪定→即使這是一種善法→他也不能滅苦的。
But if one practices for some other reason, such as to reach attainment, it is defilement.
If one perseveres in jhana – even though it is kusala – he cannot end suffering.
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1-8-1 善惡和無記 回上
1-8-1 Kusala, Akusala and Abyakata
Kusala的定義是一種「善」或熟練的狀態。
Kusala is defined as either a “wholesome” state or a “skillful” state.
Akusala 是不善或不熟練。
Akusala is unwholesome or unskillful.
Abyakata（無記）是非善非惡：介於中間的或中性的（色身、涅槃和異熟心是無記性的例子）。
色身是無記的，因為色身是無知無覺的。
Abyakata is neither wholesome nor unwholesome: indeterminate, neutral
(rupa, nibbana and vipakacitta are examples of abyakata). Rupa is abyakata, because it doesn’t know anything.
異熟心是無記的，因為異熟心是無分別的→非善非惡。
修毘婆舍那觀照「心在聽」時，心沒有攀緣或分別現實的聲音，
這即是異熟心的例子
Vipakacitta is abyakata, because it involves no judgment – no kusala or akusala.
An example of vipakacitta is “Nama hearing”, in Vipassana. No involvement or judgment is made about
the actual sound.
唯作心也是無記的，唯作心意即無作識，是阿羅漢的心態。
Kiriyacitta is also abyakata. Kiriyacitta means inoperative consciousness,
and is the state of the arahant.
涅槃也是無記的，因為涅槃是道心和果心的所緣，而道心和果心都是出世間法→非善非惡。
Nibbana is abiyakata, because nibbana is the object of maggacitta and phalacitta,
and all of these are in lokuttaradhamma – neither kusala nor akusala.
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善法有兩種：
Two types of kusala:
(a) 生死輪迴。
(a) Rebirth cycle
(b) 斷生死輪迴（不再有身心）。
(b) No rebirth cycle (no more nama and rupa)
(a) 生死輪迴的善法：戒（戒律）→定（禪定）奢摩他修法→慧（世間的智慧）。
(a) Rebirth Kusala → Sila (Precepts) → Samadhi(Jhana absorption) Samatta Bhavana →
Panna (Wisdom is in Lokiya - mundane)
(b)斷生死輪迴的善法：戒（八正道）→定（八正道）→慧（八正道）。
(b) No Rebirth Kusala → Sila(8-Fold Path) → Samadhi(8-Fold Path) → Panna(8-Fold Path)
戒、定、慧可以引導我們體證四聖諦（見1-2節，智階：或1-9節，奢摩他/毘婆舍那）。
Sila, samadhi, and panna lead us to realize the Four Noble Truths.
(See Wisdom Stages, 1.2; also Samattha/Vipassana, 1.9).
回上
身念處禪觀修法目錄 Vipassana Bhavana_index