修行 About practice

現在我們大家明白這個五蘊了，明白這個無常、苦、無我，止觀了，但是還沒有解脫。

就是呃，我們的明白只是局限於在聽聞方面而已。我們還沒有去修行啊。還未修行到把這個‘我’、這些執著給它去除。

這個智慧呢，它有三個層次。

我們要把這三種層次的智慧圓滿，才可以去除煩惱。

現在阿贊跟大家所開示、所講的這個佛法呢，這是聽聞所成就的智慧。

那第二種的智慧呢，就是我們聽了，然後好像阿贊所講地去思維，然後明白了。這個就是思所成慧。

第三種就是修行而成就的智慧啊，修所成慧

第三個就是我們要透過這種修這個正念、這個定力、這個智慧，就是修這個止觀到最後成就的一個智慧。

所以只是聽得明白呢，還不足夠的。就算阿贊回答到你們的問題，回答到你們明白也好啊，這也是不夠的。

然後就算我們去思維、去想到明白了，這也是不不夠的。我們還要精進的去打坐、坐禪。

提起正念、培養正念，修這個定力、修這個智慧、修這個止、修這個觀。這個才是修所成慧啊！就是透過修所成就的智慧，才可以去除我們內心深處的這一些執取、執着啊，對五蘊的執取、執着。

我們聽明白了，就是讓我們能夠瞭解這個佛教、相信佛教、修行的這一個理由。當我們聽得明白，就能讓我們升起這種慚愧之心。但是如果要去到去除、斷除這個煩惱的話，就要去到要實修，明白嗎？

所以啊就是在修行這方面呢，讓我們成就這個智慧，就是我們要去修正念、修定力、修智慧。

---

Now we all understand the five aggregates, impermanence, suffering, non-self, and the practice of samatha and vipassanā, but we are still not liberated.

This is because our understanding is still limited to the level of hearing and learning. We have not yet put it into practice. We have not yet practiced to the point of removing the sense of “I” and these attachments.

There are three levels of wisdom.

We need to perfect all three levels of wisdom before we can remove defilements.

What Ajahn is teaching and explaining now is *wisdom gained through hearing* (sutamaya paññā).  

The second level is *wisdom gained through thinking and reflection* (cintāmaya paññā) — after listening, we reflect and contemplate as Ajahn has taught, and we understand.

The third level is *wisdom gained through practice* (bhāvanāmaya paññā) — the wisdom developed through cultivating mindfulness, stillness, and insight, practicing samatha and vipassanā until realization.

Therefore, merely understanding through listening is not enough. Even if Ajahn answers all your questions and you understand, it is still insufficient. Even if we think about it and gain intellectual understanding, it is still not enough. We must diligently sit in meditation.

We need to arouse and cultivate mindfulness, develop stillness and wisdom, and practice calm and insight. This is the wisdom gained through practice. Only through this wisdom can we remove the deep-rooted clinging and attachment to the five aggregates.

Hearing and understanding allows us to know Buddhism, believe in it, and see the reason for practice. It can give rise to a sense of shame and conscience. But if we want to remove and eradicate defilements, we must engage in actual practice. Understood?

Therefore, in terms of practice, to achieve this wisdom we must develop mindfulness, stillness, and wisdom.

---

ตอนนี้พวกเราทุกคนเข้าใจขันธ์ห้า อนิจจัง ทุกขัง อนัตตา และการฝึกสมถะวิปัสสนาแล้ว แต่ยังไม่หลุดพ้น

เพราะความเข้าใจของเรายังจำกัดอยู่เพียงระดับการฟังและการเรียนรู้เท่านั้น เรายังไม่ได้นำไปปฏิบัติจริง ๆ ยังไม่ได้ปฏิบัติจนสามารถถอนความรู้สึกว่า “ฉัน” และความยึดมั่นเหล่านี้ออกไปได้

ปัญญามีสามระดับ

เราต้องทำให้ปัญญาทั้งสามระดับนี้สมบูรณ์ จึงจะสามารถถอนกิเลสได้

สิ่งที่อาจารย์กำลังเทศน์และอธิบายให้ฟังในตอนนี้ คือ ปัญญาที่เกิดจากการฟัง

ระดับที่สอง คือ ปัญญาที่เกิดจากการคิดพิจารณา — หลังจากฟังแล้ว เรานำมาคิดตามที่อาจารย์สอน จนเกิดความเข้าใจ

ระดับที่สาม คือ ปัญญาที่เกิดจากการปฏิบัติ — ปัญญาที่เกิดจากการฝึกสติ สมาธิ และวิปัสสนา ฝึกสมถะและวิปัสสนาจนบรรลุ

ดังนั้น การเข้าใจเพียงจากการฟังยังไม่พอ แม้จะอาจารย์ตอบคำถามให้เข้าใจก็ตาม ก็ยังไม่เพียงพอ แม้เราจะคิดและเข้าใจด้วยปัญญา ก็ยังไม่พอ เราต้องขยันนั่งสมาธิ

ต้องตั้งสติ ฝึกสติ พัฒนาสมาธิ ฝึกปัญญา ฝึกสมถะและวิปัสสนา นี่ถึงจะเป็นปัญญาที่เกิดจากการปฏิบัติ

ปัญญาที่เกิดจากการปฏิบัติเท่านั้น จึงจะสามารถถอนความยึดมั่นและความติดในขันธ์ห้าที่อยู่ในส่วนลึกของจิตได้

การฟังเข้าใจ เป็นการทำให้เราเข้าใจพุทธศาสนา เชื่อในพุทธศาสนา และเห็นเหตุผลของการปฏิบัติ มันสามารถทำให้เกิดความละอายบาปได้ แต่หากต้องการถอนและตัดกิเลสจริง ๆ เราต้องปฏิบัติจริง เข้าใจไหม?

ดังนั้น ในการปฏิบัติธรรม เพื่อให้เกิดปัญญานี้ เราต้องฝึกสติ ฝึกสมาธิ และฝึกปัญญา

10-6-2026 吉隆坡BUBS 午間開示

這首歌叫【龍騰虎躍】，很適合在我們的心昏沉時聽聽

我們要搞清，我們聽歌不是為了享受感官之欲，只是為了讓善心生起—讓心清爽—幫助修行

這首歌呼應了佛陀哪篇經的教導？

有一篇經教導，如果哪位修行人想實踐比一般人更高的止觀之心時，應該時時作意三相：定相、努力相、中捨相（AN3.103）

這首歌能讓聽眾渲染努力、精進、信心的能量，幫助我們提起精進

我們修行要懂得自己拿捏一個平衡點

因為佛陀說，如果我們一味只是去修定的話，就很容易會讓心懈怠。（這時可能要聽聽這首【龍騰虎躍】提提神（笑））

如果我們一味只是奮起精進的話，就可能會導致內心散亂

如果我們一味只是透過觀照無常、苦、無我等等而對一切保持中立時，心就可能會不夠禪定，而無法滅盡煩惱

但當這一切都恰如其分、取得平衡時，心就會柔軟、適合工作、光亮、不脆弱，恰好地為滅盡煩惱而定下來。

此時，我們想證得什麼神通、甚至是滅盡一切煩惱都行（AN3.103）

話說回來，這首歌叫【龍騰虎躍】

但大家認識‘龍’嗎？

根據《巴利三藏》，龍是真實存在的！不只是民間、西方的傳說故事

佛陀初覺悟後，佛陀盤腿感受著解脫之樂

當時天下著雨、烏雲密佈，有一位叫Mucalinda的龍王就以自己的身軀圍繞著佛陀去保護他（Ud.11）

大家可以看看《本生經》，佛陀有許多生都曾投生過為龍

雖然在《本生經》等等的經典中，我們看到龍有大威神力、壽命長，但他們是屬於惡道、畜生道的。

這表示什麼？

任何人要投生到龍界，他們臨終時必定是惡業成熟了

隆波帕默說，任何人投生為動物，必定是因為臨終時帶著‘癡’、‘迷失’的。

女士們，看過有男人色迷迷地看著我們嗎？ 就是那種‘迷’了（笑）

那時心好像被覆蓋了般，分不清是非對錯、看不見無常、苦、無我、不乾淨，沒有絲毫智慧。

什麼人會投生為龍呢？

佛陀說，某些人在身口意上善惡都做，他聽説龍族是長壽者、美貌者、多樂者後，希望投生為龍

於是他們便投生到龍族了。（SN29）

Luang Por Plien 則這樣說：【誰是那些轉世為龍的人？

那些出生為龍的生物，在他們的前世也只是像我們一樣的普通人。但他們是那些喜歡涉足黑巫術、神秘學、超自然力量等的人。在他們死後，因為沒有明智地使用自己的能力，便發現自己身處於龍的領域。

起初，我對這些並不相信。但在與龍交談後，我開始理解。曾與於2517年來訪我小屋的龍Khuean Mae Ngad交談。龍在他們的前世就像我們一樣。他們是喜歡寶藏和珍貴寶石的人。甚至在死的時候仍然在想著自己的寶藏。

有時在戰爭之前，人們會將無法帶走的戒指、鑽石和珠寶埋在地上、洞穴或岩穴中。為了逃避危險，他們遠走高飛，但心中仍然掛念著那些寶藏。希望在危險過去後能回來挖掘出來。

他們的心永遠擔心自己的財物，因此當他們死去後，便轉世為一條巨大的龍，守護著洞穴，防止人們進入洞穴取走他們的東西。他們只願意將珠寶給予那些曾經認識的人，也就是他們前世的摯愛或朋友。】

以下這些照片，就是 Luang Por Plien 法會時，信徒拍到有關龍的照片。據說有許多龍也是Luang Por Plien 的弟子

《法句經》182偈的義注也提到，曾經有位男士在迦葉佛年代出家為比丘。一天，他在恆河中登上一艘船，然後在船行駛時抓住了一叢香蒲中的一片葉子，在船快速行駛時也沒有鬆手，弄斷了一香蒲葉子走了。那時他認為這是一件小事，沒有懺悔便住在森林裡修行了兩萬年。臨終時彷彿有一香蒲葉子纏住了他的脖子，他想要懺悔但沒有看到其他的比丘，便生起追悔“我的戒不清淨”，從那裡死後投生成為了一位軀幹有獨木舟那麼大的龍王，就名為香蒲葉龍王。

成為龍---就算是龍王並不是一件好事。因為畜生道的眾生無法解脫（MNA22）、乃至於入流。當時這位龍王在聽了佛陀開示後，周圍無量的有情也覺悟了，唯獨牠連初果也無法證得。真是可憐！（DhpA.182）

所以我們大家務必好好珍惜人類的身份，好好修行。

這裡又再次幫一幫大家。只要大家【確信】或以智慧【一定程度】地沉思後【接受】以下道理，那麼就是‘隨信行者’、‘隨法行者’了。佛陀保證大家在臨死前必定會證初果！

身體是無常的

感受是無常的

認知是無常的

思想是無常的

覺知是無常的：睡醒和睡著時兩個狀態已經不同了

大家有沒有真的確信或一定程度地沉思後接受？如果是，大家這一生就已經值一門票價了 （SN25.10）

This song is called **"Dragon Soaring, Tiger Leaping"**. It is very suitable to listen to when our minds feel dull or sluggish.

We must be clear: we are not listening to the song to indulge in sensory pleasures, but to arouse wholesome states of mind — to refresh the mind and support our practice.

**Which sutta does this song echo from the Buddha’s teachings?**

There is one sutta that teaches: if any practitioner wishes to cultivate a higher level of stillness and insight than ordinary people, they should constantly attend to the three characteristics: the sign of stillness (*samādhi-nimitta*), the sign of effort (*vīriya-nimitta*), and the sign of equanimity (*upekkhā-nimitta*) (AN 3.103).

This song can infuse listeners with the energy of effort, diligence, and confidence, helping us arouse *viriya* (energy).

---

In our practice, we need to find a balanced point ourselves.

The Buddha said: if we only cultivate stillness, the mind can easily become lax and sluggish. (At such times, listening to this song **"Dragon Soaring, Tiger Leaping"** can help perk us up — haha.)

If we only keep arousing effort and diligence, the mind may become scattered and restless.

If we only contemplate impermanence, suffering, and not-self and remain equanimous toward everything, the mind may lack sufficient stability and stillness, and thus cannot completely eradicate defilements.

But when all these are in proper proportion and balanced, the mind becomes pliant, workable, radiant, and not fragile — perfectly settled for the purpose of eradicating defilements. At that point, whatever we wish to attain — psychic powers or even the complete destruction of all defilements — becomes possible (AN 3.103).

---

By the way, this song is called **"Dragon Soaring, Tiger Leaping"**.

But do you really know what a “dragon” (*nāga*) is?

According to the **Pali Canon**, dragons really exist! They are not just folk legends or Western mythical stories.

After the Buddha’s enlightenment, while sitting cross-legged enjoying the bliss of liberation, it started to rain heavily with dark clouds. A nāga king named **Mucalinda** coiled his body around the Buddha to protect him (Ud 2.1 / Udāna 11).

You can also read the **Jātaka tales** — the Buddha was reborn as a nāga many times in past lives.

Although in the Jātakas and other scriptures we see that nāgas possess great supernatural powers and long lifespans, they still belong to the **woeful destinations**, the animal realm.

What does this mean?

Anyone reborn in the nāga realm must have had unwholesome kamma ripening at the time of death.

Luang Por Pramote said that anyone reborn as an animal must have died with a mind of **delusion** and **confusion**.

Ladies, have you seen men looking at us with lustful, mesmerized eyes? That kind of “bewitchment” (laughs). At that moment, the mind is as if covered, unable to distinguish right from wrong, unable to see impermanence, suffering, not-self, or impurity — with no trace of wisdom.

---

**What kind of people are reborn as nāgas?**

The Buddha said: Some people perform both good and bad deeds with body, speech, and mind. Having heard that the nāga race has long life, beauty, and much pleasure, they wish to be reborn as nāgas — and so they are (SN 29).

**Luang Por Plien** explained it this way:

> “Who are those reborn as nāgas? 

> The beings born as nāgas were, in their previous lives, just ordinary people like us. But they were people who liked to dabble in black magic, mysticism, and supernatural powers. After death, because they did not use their abilities wisely, they found themselves in the realm of nāgas. 

> At first I didn’t believe this, but after talking with nāgas I began to understand. I once spoke with the nāga **Khuean Mae Ngad**, who visited my hut in 1974. Nāgas in their previous lives were like us. They were people who loved treasures and precious gems. Even at the moment of death, they were still thinking about their treasures. 

> Sometimes before war, people would bury rings, diamonds, and jewels they couldn’t carry in the ground, caves, or rock crevices. To escape danger they fled far away, but their hearts remained attached to those treasures, hoping to return and dig them up later. 

> Their minds were constantly worried about their possessions, so when they died they were reborn as huge dragons guarding the caves, preventing people from entering and taking their things. They are only willing to give the jewels to those they knew in their previous lives — their former loved ones or friends.”

These photos were taken by devotees during Luang Por Plien’s Dhamma assembly. They are said to show images related to nāgas (dragons). It is believed that many nāgas are also disciples of Luang Por Plien.

---

The commentary to **Dhammapada verse 182** also mentions: There was once a man who ordained as a monk during the time of Kassapa Buddha. One day, while boarding a boat on the Ganges, he grabbed a blade of grass (or rush) and, as the boat moved quickly, he did not let go and broke it. He thought it was a trivial matter, did not confess it, and continued practicing in the forest for 20,000 years. At the time of death, it felt as if that blade of grass was wrapped around his neck. He wanted to confess but saw no other monks, so he developed remorse: “My virtue is not pure.” From there, he was reborn as a nāga king whose body was as large as a boat, named the “Rush-leaf Nāga King.”

---

**Being a nāga — even a nāga king — is not a good thing.** Because beings in the animal realm cannot attain liberation (MN 22), not even stream-entry. At that time, after listening to the Buddha’s teaching, countless beings around attained awakening, but this nāga king could not even attain the first fruit. How pitiful! (DhpA.182)

Therefore, all of us must cherish our human birth and practice well.

Here, let me help you again. As long as you **have conviction** or, after reflecting with wisdom to a certain degree, **accept** the following truths, then you are already a “faith-follower” (*saddhānusārī*) or a “Dhamma-follower” (*dhammānusārī*). The Buddha guarantees that you will attain stream-entry before death!

- The body is impermanent. 

- Feeling is impermanent. 

- Perception is impermanent. 

- Mental formations are impermanent. 

- The stream of Consciousnesses are impermanent: the state when awake and when asleep is already different.

Have you truly gained conviction or accepted this after reflecting to a certain degree? If so, this life of yours has already been worth the ticket price (SN 25.10).

---

เพลงนี้ชื่อ **【มังกรบิน เสือกระโดด】** เหมาะมากที่จะฟังเมื่อจิตใจของเราหมองหมองหรือเซื่องซึม

เราต้องเข้าใจให้ชัดเจน ว่าเราไม่ได้ฟังเพลงเพื่อเสพสุขทางอินทรีย์ แต่เพื่อให้เกิดจิตที่ดี — ทำให้จิตสดชื่น — ช่วยสนับสนุนการปฏิบัติธรรม

**เพลงนี้สอดคล้องกับคำสอนในพระสูตรใดของพระพุทธเจ้า?**

มีพระสูตรหนึ่งสอนว่า หากภิกษุผู้ปฏิบัติต้องการพัฒนาจิตในระดับสมถวิปัสสนาที่สูงกว่าคนทั่วไป ควรหมั่นระลึกถึงสามนิมิตอยู่เสมอ: นิมิตแห่งสมาธิ (定相), นิมิตแห่งวิริยะ (努力相), และนิมิตแห่งอุเบกขา (中捨相) (AN 3.103)

เพลงนี้สามารถถ่ายทอดพลังแห่งความเพียร ความมุ่งมั่น และศรัทธา ให้กับผู้ฟัง ช่วยให้เราก่อเกิดวิริยะ (ความเพียร) ขึ้นมา

---

ในการปฏิบัติธรรม เราต้องรู้จักหาจุดสมดุลด้วยตนเอง

เพราะพระพุทธเจ้าตรัสว่า หากเราปฏิบัติแต่เพียงสมาธิเพียงอย่างเดียว จิตก็ง่ายที่จะเกิดความเกียจคร้าน (ตอนนี้ลองฟังเพลง มังกรบิน เสือกระโดด เพื่อเตือนตัวเองก็ดีนะ ยิ้ม)

หากเราพยายามเพียรแต่เพียงอย่างเดียว จิตก็อาจกระจัดกระจาย

หากเราประกอบแต่เพียงการพิจารณาอนิจจัง ทุกขัง อนัตตา และรักษาความเป็นกลางต่อทุกสิ่ง จิตก็อาจขาดความตั้งมั่นพอที่จะดับกิเลสทั้งปวง

แต่เมื่อทุกอย่างสมดุลกันพอดี จิตจะอ่อนนุ่ม ใช้งานได้ แจ่มใส ไม่เปราะบาง และตั้งมั่นดีเพื่อการดับกิเลส เมื่อนั้น เราจะบรรลุอะไรก็ได้ ไม่ว่าจะเป็นอภิญญา หรือแม้แต่การดับกิเลสทั้งหมด (AN 3.103)

---

เพลงนี้ชื่อ **【มังกรบิน เสือกระโดด】**

แต่ทุกคนรู้จัก ‘มังกร’ (นาค) ไหม?

ตาม พระไตรปิฎกบาลี มังกรมีอยู่จริง! ไม่ใช่แค่ตำนานประชาชนหรือเรื่องเล่าของตะวันตก

หลังจากพระพุทธเจ้าตรัสรู้ ขณะที่นั่งขัดสมาธิเสวยสุขวิมุติ ฟ้าฝนตกหนัก มีเมฆดำปกคลุม มีมังกรราชาชื่อ **มุจลินท์** ใช้ร่างกายของตนแผ่ปกคลุมพระองค์เพื่อคุ้มครอง (Ud.11)

ทุกคนสามารถอ่าน **ชาดก** ได้ พระพุทธเจ้าเคยเวียนว่ายเกิดเป็นมังกรในหลายชาติ

แม้ในชาดกและพระสูตรอื่น ๆ เราจะเห็นว่ามังกรมีฤทธิ์เดชมาก อายุยืนยาว แต่พวกเขายังอยู่ใน **อบายภูมิ** คือ สัตว์นิรยภูมิ

สิ่งนี้บอกอะไร?

ใครก็ตามที่เกิดเป็นมังกร ณ เวลาล้มตายต้องมีอกุศลกรรมสุกงอม

**หลวงปู่ปาโน** กล่าวว่า ใครก็ตามที่เกิดเป็นสัตว์ ต้องตายด้วยจิตที่มี ‘โมหะ’ (ความหลง) และ ‘หลงใหล’

คุณผู้หญิงเคยเห็นผู้ชายมองเราด้วยสายตาหลงใหล แบบเจิดจริต หรือ ตาเป็นประกายด้วยกิเลส ไหม? คือความ ‘หลง’ แบบนั้นแหละ (ยิ้ม)

ตอนนั้นจิตเหมือนถูกปกคลุม ไม่สามารถแยกแยะถูกผิด มองไม่เห็นอนิจจัง ทุกขัง อนัตตา ความไม่สะอาด และไร้ซึ่งปัญญาแม้แต่น้อย

---

**คนแบบไหนจะเกิดเป็นมังกร?**

พระพุทธเจ้าตรัสว่า บางคนทำกรรมทั้งดีและชั่วทางกาย วาจา ใจ ได้ยินว่าชนิดมังกรมีอายุยืน งาม และมีความสุขมาก จึงปรารถนาจะเกิดเป็นมังกร แล้วก็เกิดเป็นมังกรจริง ๆ (SN 29)

**หลวงพ่อเพลียน** อธิบายว่า:

> “ใครคือผู้ที่เวียนว่ายเกิดเป็นมังกร? 

> สัตว์ที่เกิดเป็นมังกร ในชาติก่อนก็เป็นคนธรรมดาเหมือนเรา แต่เป็นคนที่ชอบยุ่งเกี่ยวกับไสยศาสตร์ วิทยาลึกลับ พลังเหนือธรรมชาติ หลังจากตายเพราะไม่ได้ใช้ความสามารถเหล่านั้นอย่างฉลาด จึงพบว่าตัวเองอยู่ในอาณาจักรมังกร 

> ตอนแรกฉันไม่เชื่อ แต่หลังจากได้สนทนากับมังกร ฉันจึงเข้าใจ มีครั้งหนึ่งในปี 2517 มีมังกรชื่อ **เขื่อนแม่งาด** มาหาที่กระท่อมของฉัน ฉันได้สนทนากับมัน มังกรในชาติก่อนก็เหมือนเรา พวกเขาเป็นคนที่รักสมบัติและอัญมณีล้ำค่า แม้ในวินาทีแห่งความตายยังนึกถึงสมบัติของตน 

> บางครั้งก่อนสงคราม ผู้คนจะฝังแหวน เพชร พลอยที่เอาไปไม่ได้ลงดิน ถ้ำ หรือโพรงหิน เพื่อหนีภัย พวกเขาหนีไปไกล แต่ใจยังผูกพันกับสมบัติ หวังว่าจะกลับมาขุดได้เมื่ออันตรายผ่านไป 

> จิตของพวกเขาจึงกังวลกับทรัพย์สินอยู่เสมอ เมื่อตายไปจึงเกิดเป็นมังกรตัวใหญ่ คอยเฝ้าถ้ำ ป้องกันไม่ให้ผู้คนเข้าไปเอา ของของตน พวกเขายอมให้อัญมณีแก่คนที่รู้จักกันในชาติก่อนเท่านั้น คือ คนรักหรือเพื่อนเก่า”

ภาพถ่ายเหล่านี้ คือภาพที่ศิษย์ถ่ายได้ในระหว่างพิธีธรรมของ หลวงพ่อเพลี่ยน ว่ากันว่ามีมังกร (นาค) ปรากฏอยู่มากมาย และเชื่อกันว่ามีมังกรจำนวนมากเป็นศิษย์ของหลวงพ่อเพลี่ยนด้วย

---

**คำอธิบายในธรรมบท 182** ยังกล่าวถึง: เคยมีชายคนหนึ่งบวชเป็นภิกษุในสมัยพระกัสสปพุทธเจ้า วันหนึ่งเขาขึ้นเรือในแม่น้ำคงคา แล้วจับใบหญ้าที่อยู่ในกอหญ้า ขณะเรือแล่นเร็ว เขาไม่ยอมปล่อยมือ จนหักใบหญ้า เขาคิดว่านี่เป็นเรื่องเล็กน้อย ไม่ได้สารภาพ และไปปฏิบัติในป่าเป็นเวลาสองหมื่นปี 

ตอนใกล้ตาย เขารู้สึกเหมือนใบหญ้านั้นพันรอบคอ อยากสารภาพแต่ไม่เห็นภิกษุรูปอื่น จึงเกิดความเสียใจ “ศีลของข้าพเจ้าไม่บริสุทธิ์” จากนั้นจึงเกิดเป็นมังกรราชาที่ตัวใหญ่เท่าเรือ ชื่อ “มังกรราชาใบหญ้า”

---

**การเกิดเป็นมังกร — แม้เป็นมังกรราชา — ก็ไม่ใช่เรื่องดี** เพราะสัตว์ในอบายภูมิไม่สามารถหลุดพ้นได้ (MN 22) แม้แต่โสดาบันก็ไม่ได้ 

ตอนนั้นหลังจากฟังพระพุทธเจ้าทรงเทศน์ มีเหล่าสัตว์นับไม่ถ้วนตรัสรู้ แต่เพียงมังกรราชานี้กลับไม่ได้บรรลุโสดาบันเลย น่าสงสารจริง! (DhpA.182)

ดังนั้น เราทุกคนต้องทะนุถนอมร่างกายมนุษย์นี้ให้ดี และปฏิบัติธรรมอย่างจริงจัง

ที่นี่ผมช่วยทุกคนอีกครั้ง

ถ้าทุกคนมีศรัทธาแน่วแน่ หรือหลังจากพิจารณาด้วยปัญญาจนยอมรับในระดับหนึ่งในหลักธรรมเหล่านี้ ก็ถือเป็น ‘ผู้ตามศรัทธา’ หรือ ‘ผู้ตามธรรม’ พระพุทธเจ้าประกันว่าจะบรรลุโสดาบันก่อนตาย!

- ร่างกายเป็นอนิจจัง 

- เวทนาเป็นอนิจจัง 

- สัญญาเป็นอนิจจัง 

- สังขารเป็นอนิจจัง 

- วิญญาณเป็นอนิจจัง: สภาพตอนตื่นและหลับก็ต่างกันแล้ว

ทุกคนเชื่อมั่นหรือยอมรับหลังจากพิจารณาแล้วหรือยัง? ถ้าใช่ ชาตินี้ของท่านก็คุ้มค่าแล้ว (SN 25.10)

---

Bài hát này tên là **【Long Teng Hổ Dược】**. Rất phù hợp để nghe khi tâm chúng ta hôn trầm, uể oải.

Chúng ta phải làm rõ: Chúng ta nghe nhạc không phải để hưởng thụ dục lạc giác quan, mà là để khơi dậy thiện tâm — làm cho tâm thanh tịnh sảng khoái — hỗ trợ tu hành.

**Bài hát này tương ứng với lời dạy trong kinh nào của Đức Phật?**

Có một kinh dạy rằng, nếu vị hành giả nào muốn thực hành thiền chỉ quán cao hơn người thường, nên thường xuyên tác ý ba tướng: Tướng Định, Tướng Tinh Tấn, Tướng Xả Trung (AN 3.103).

Bài hát này có thể truyền cảm hứng năng lượng tinh tấn, nỗ lực và tín tâm cho người nghe, giúp chúng ta khơi dậy tinh tấn.

---

Trong tu hành, chúng ta cần tự biết tìm điểm cân bằng cho mình.

Vì Đức Phật dạy: Nếu chúng ta chỉ tu định suông, tâm rất dễ lười biếng hôn trầm (lúc này có thể nghe bài hát 【Long Teng Hổ Dược】 để tỉnh táo lại, cười). 

Nếu chúng ta chỉ một mực tinh tấn nỗ lực, tâm có thể trở nên tán loạn. 

Nếu chúng ta chỉ quán chiếu vô thường, khổ, vô ngã và giữ thái độ trung lập với mọi thứ, tâm có thể thiếu định lực, không thể diệt tận phiền não.

Nhưng khi tất cả đều cân bằng, vừa vặn, tâm sẽ trở nên nhu nhuyến, dễ sử dụng, sáng chói, không mong manh, và an trú hoàn hảo để diệt tận phiền não. Lúc đó, chúng ta muốn chứng đắc thần thông gì, thậm chí diệt tận mọi phiền não đều được (AN 3.103).

---

Nhân tiện, bài hát này tên là **【Long Teng Hổ Dược】**.

Nhưng mọi người có biết ‘Rồng’ (Nāga) không?

Theo **Tam Tạng Pāli**, rồng là có thật! Không phải chỉ là truyền thuyết dân gian hay phương Tây.

Sau khi Đức Phật giác ngộ, Ngài ngồi kiết già hưởng thọ lạc giải thoát. Lúc đó trời mưa to, mây đen kịt, có một Long Vương tên **Mucalinda** dùng thân thể quấn quanh Phật để che chở (Ud.11).

Mọi người có thể xem **Bản Sanh Kinh**, Đức Phật có nhiều kiếp từng đầu thai làm rồng.

Mặc dù trong Bản Sanh Kinh v.v., chúng ta thấy rồng có đại oai thần lực, tuổi thọ dài, nhưng chúng vẫn thuộc **ác đạo, súc sinh đạo**.

Điều này có nghĩa gì?

Bất kỳ ai muốn đầu thai vào cõi rồng, lúc lâm chung nhất định là ác nghiệp chín muồi.

**Luang Por Pramote** nói, bất kỳ ai đầu thai làm súc sinh, nhất định là lúc lâm chung mang theo ‘si mê’, ‘mê muội’.

Các chị em, có từng thấy đàn ông nhìn mình bằng ánh mắt mê đắm, sắc dục không? Chính là kiểu ‘mê’ đó (cười). Lúc ấy tâm như bị che phủ, không phân biệt đúng sai, không thấy vô thường, khổ, vô ngã, bất tịnh, không có chút trí huệ nào.

---

**Người nào sẽ đầu thai làm rồng?**

Đức Phật dạy: Một số người thân khẩu ý làm cả thiện lẫn ác, họ nghe nói loài rồng sống lâu, đẹp đẽ, nhiều lạc thú, nên phát nguyện đầu thai làm rồng, rồi họ liền sinh vào loài rồng (SN 29).

**Luang Por Plien** nói như sau:

> “Ai là những người chuyển thế làm rồng? 

> Những sinh vật sinh ra làm rồng, ở tiền kiếp cũng chỉ là người thường như chúng ta. Nhưng họ là những người thích dính líu đến hắc thuật, huyền học, sức mạnh siêu nhiên. Sau khi chết, vì không sử dụng khả năng một cách sáng suốt, họ phát hiện mình ở trong cõi rồng. 

> Ban đầu tôi không tin, nhưng sau khi nói chuyện với rồng, tôi bắt đầu hiểu. Tôi từng nói chuyện với con rồng **Khuean Mae Ngad** đến thăm túp lều của tôi năm 2517. Rồng ở tiền kiếp cũng như chúng ta. Họ là những người yêu thích kho báu và đá quý. Ngay cả lúc chết vẫn còn nghĩ đến kho báu của mình. 

> Đôi khi trước chiến tranh, người ta chôn nhẫn, kim cương, châu báu không mang theo được xuống đất, hang động hoặc khe đá. Để tránh nguy hiểm họ chạy xa, nhưng lòng vẫn vướng víu kho báu, hy vọng sau khi nguy hiểm qua đi sẽ quay lại đào lên. 

> Tâm họ mãi lo lắng cho tài sản, nên khi chết đi liền chuyển sinh thành con rồng lớn, canh giữ hang động, ngăn không cho người vào lấy đồ. Họ chỉ chịu đưa châu báu cho những người từng quen biết, tức là người thân yêu hoặc bạn bè ở tiền kiếp.”

Những bức ảnh này là do tín đồ chụp được trong pháp hội của Luang Por Plien. Người ta nói rằng có nhiều hình ảnh liên quan đến rồng (nāga). Người ta tin rằng có rất nhiều con rồng cũng là đệ tử của Luang Por Plien.

---

**Chú giải Kinh Pháp Cú câu 182** cũng đề cập: Từng có một người đàn ông xuất gia làm tỳ-kheo vào thời Phật Ca Diếp. Một ngày nọ, ông lên thuyền trên sông Hằng, rồi nắm một lá sậy trong bụi, khi thuyền chạy nhanh ông không buông tay, làm gãy lá sậy. Ông nghĩ đó là việc nhỏ, không sám hối, rồi vào rừng tu hai vạn năm. Lúc lâm chung, ông cảm giác như lá sậy quấn quanh cổ, muốn sám hối nhưng không thấy tỳ-kheo khác, nên sinh tâm hối hận “Giới của ta không thanh tịnh”, từ đó chết đi đầu thai thành Long Vương thân to bằng chiếc thuyền, tên là **Long Vương Lá Sậy**.

---

**Làm rồng — dù là Long Vương — cũng không phải chuyện tốt.** Vì chúng sinh trong súc sinh đạo không thể giải thoát (MN 22), ngay cả Tu-đà-hoàn cũng không chứng được. Lúc đó sau khi nghe Phật thuyết pháp, vô lượng chúng sinh xung quanh đều giác ngộ, chỉ riêng con rồng này ngay cả Sơ Quả cũng không chứng được. Thật đáng thương! (DhpA.182)

Vì vậy, tất cả chúng ta hãy trân trọng thân phận con người, siêng năng tu hành.

Ở đây tôi lại giúp mọi người một lần nữa. Chỉ cần mọi người **tin chắc** hoặc sau khi quán chiếu bằng trí huệ đến một mức độ nào đó rồi **chấp nhận** những chân lý sau, thì đã là ‘Tùy Tín Hành Giả’ hoặc ‘Tùy Pháp Hành Giả’. Đức Phật bảo đảm trước khi lâm chung các bạn nhất định chứng được Sơ Quả!

- Thân là vô thường 

- Thọ là vô thường 

- Tưởng là vô thường 

- Hành là vô thường 

- Thức là vô thường: trạng thái khi tỉnh và khi ngủ đã khác nhau rồi

Mọi người có thực sự tin chắc hoặc sau khi quán chiếu đến mức độ nào đó mà chấp nhận chưa? Nếu có, thì đời này của các bạn đã đáng giá rồi (SN 25.10).

video cred. to

https://www.youtube.com/watch?v=T66v_jzPSHI&list=RDT66v_jzPSHI&start_radio=1

【中文、English、ไทย、Tiếng Việt】這首歌是蕭邦的 Waltz in A-flat major, Op.42

雖然佛陀教導人們要遠離五欲

但並不能一概而論而說所有音樂都不好

好像這首歌那樣，聽時給人一種歡喜、輕鬆、安寧、舒暢、精進的感覺，我們的心很自然就會傾向於這種狀態

簡而言之，蕭邦這首舞曲作為條件，讓我們善心生起了！！

我們聽歌不是為了娛樂、享受五欲，而是為了讓心好、善心生起

這對應《阿比達摩輪》提到的什麼美心所呢？

就是中捨（Tatramajjhattatā）、身輕安[輕鬆、安寧]（Kāyapassaddhi）、心輕安（Cittapassaddhi）、身輕快（Kāyalahutā）、心輕快（Cittalahutā）、身柔軟（Kāyamudutā）、心柔軟（Cittamudutā）、身適業[適合工作]（Kāyakammaññatā）：、心適業（Cittakammaññatā）、身熟練（Kāyapāguññatā）、心熟練（Cittapāguññatā）

其實我們聽音樂時，已經可以推斷到，蕭邦當時作曲是帶著善心來寫的。當時蕭邦心光亮、喜悅快樂，因而生起禪定（AN11.1）

大家有發現，雖然音樂歡快，但我們的心並沒有隨之而散亂嗎？

這是因為蕭邦作曲時是帶著善的禪定的，我們聽音樂時因此而被感染

整首歌就給人一種天界華麗宮殿的感覺。

誰人帶著如此善心而死去，是有機會投生到天界的

有時音樂是能夠輔助我們修行的

比如說，當我們的心昏沉退縮時，佛陀教導我們此時修輕安覺支、定覺支和捨覺支是不適時的

此時應該修習擇法覺支、精進覺支和喜覺支

我們可以聽一些振奮人心、讓人歡喜、同時又不會誘發煩惱的歌曲來作為修行的輔助

當我們的心散亂時，佛陀說，我們不適合修習擇法覺支、精進覺支和喜覺支

而是應該修習輕安覺支、定覺支和捨覺支(SN46.53)

我們可以聽一些讓心平靜、舒暢、輕鬆、安寧、同時又不會誘發煩惱的歌曲來作為修行的輔助

其實不用提到修行了

在日常生活保持善心也是很重要的

誰人如果的心是善的話，那時他的心是很清爽愉悅的。這表示他有良好的精神健康

同時，善心中的美心所也讓我們熟練、適合工作、柔軟、輕鬆安寧、輕快---大大提升了我們的工作效率

大家可以留意一下，各行各業的成功人士，他們都具有以上的特質。簡而言之，他們善心生起的頻率比一般人高

所以我們應該時時照顧自己的心，把心調整到善的狀態

**英文翻譯 (English Translation)**

This song is Chopin's Waltz in A-flat major, Op. 42.

Although the Buddha taught people to stay away from the five sense pleasures, music cannot be generalized as all bad. 

Just like this piece, when listening to it, it gives people a feeling of joy, lightness, peace, comfort, and diligence. Our minds naturally tend toward this wholesome state. 

In short, Chopin's waltz serves as a condition that arouses wholesome mental factors (sobhana cetasikas) in us!! 

We listen to music not for entertainment or to indulge in the five sense pleasures, but to make the mind good and to arouse wholesome mental factors.

What beautiful mental factors mentioned in the *Abhidhammattha-vibhavani* (or *Abhidhamma Wheel*) does this correspond to? 

They are: equanimity (Tatramajjhattatā), tranquillity of the mental body [relaxed, peace] (Kāyapassaddhi), tranquillity of consciousness (Cittapassaddhi), lightness of the mental body (Kāyalahutā), lightness of consciousness (Cittalahutā), malleability of the mental body (Kāyamudutā), malleability of consciousness (Cittamudutā), wieldiness of the mental body [fitness for work] (Kāyakammaññatā), wieldiness of consciousness (Cittakammaññatā), proficiency of the mental body (Kāyapāguññatā), and proficiency of consciousness (Cittapāguññatā).

In fact, when we listen to music, we can infer that Chopin composed it with a wholesome mind. At that time, Chopin's mind was bright, joyful, and happy, which gave rise to stillness (AN 11.1). 

Have you noticed that although the music is cheerful, our minds do not become scattered along with it? 

This is because Chopin composed with wholesome stillness, and we are thus influenced by it when listening.

The whole piece gives a feeling of a magnificent heavenly palace. 

Whoever dies with such a wholesome mind has the opportunity to be reborn in the heavenly realms.

Sometimes music can support our practice. 

For example, when our minds are sluggish and withdrawn, the Buddha taught that it is not the right time to cultivate the enlightenment factors of tranquillity, stillness, and equanimity. 

At such times, we should cultivate the enlightenment factors of investigation of dhammas, energy, and joy. 

We can listen to uplifting, joyful songs that do not arouse defilements as an aid to practice.

When our minds are scattered, the Buddha said that it is not suitable to cultivate the enlightenment factors of investigation of dhammas, energy, and joy. 

Instead, we should cultivate the enlightenment factors of tranquillity, stillness, and equanimity (SN 46.53). 

We can listen to songs that calm the mind, bring comfort, lightness, peace, and do not arouse defilements as an aid to practice.

Actually, we do not even need to talk about formal practice. 

Maintaining a wholesome mind in daily life is also very important. 

When a person's mind is wholesome, it is fresh, pleasant, and joyful at that moment. This indicates good mental health. 

At the same time, the beautiful mental factors within the wholesome mind also make us proficient, fit for work, malleable, light, peaceful, and agile—greatly improving our work efficiency.

Everyone can observe that successful people in all walks of life possess the above qualities. In short, the frequency with which their wholesome mental factors arise is higher than that of ordinary people.

Therefore, we should constantly take care of our minds and adjust them to a wholesome state.

---

เพลงนี้คือวอลทซ์ในบันไดเสียง A-flat major, Op.42 ของชอแปง

แม้พระพุทธเจ้าจะสอนให้ผู้คนเว้นจากกามคุณห้า

แต่ดนตรีไม่สามารถกล่าวได้โดยทั่วไปว่าดนตรีทุกชิ้นไม่ดี

เหมือนเพลงนี้ เมื่อฟังแล้วให้ความรู้สึกปีติ เบา สงบ สบาย และเพียร

จิตของเราจะเอียงไปสู่สภาพเช่นนี้โดยธรรมชาติ

กล่าวโดยย่อ วอลทซ์ของชอแปงนี้เป็นปัจจัยทำให้เกิดจิตตธาตุดี (โสบณเจตสิก) ในเรา!!

เราฟังเพลงไม่ใช่เพื่อความบันเทิงหรือเสพกามคุณห้า แต่เพื่อให้จิตดีและให้เกิดจิตตธาตุดี

สิ่งนี้สอดคล้องกับโสบณเจตสิกใดในอภิธรรมจักร?

คือ ตรัชมัชฌัตตตา (Tatramajjhattatā), กายปัสสัทธิ [เบา สงบ] (Kāyapassaddhi), จิตปัสสัทธิ (Cittapassaddhi), กายลหุตา (Kāyalahutā), จิตลหุตา (Cittalahutā), กายมุทุตา (Kāyamudutā), จิตมุทุตา (Cittamudutā), กายกัมมัญญตา [เหมาะสำหรับงาน] (Kāyakammaññatā), จิตกัมมัญญตา (Cittakammaññatā), กายปากุญญตา (Kāyapāguññatā), จิตปากุญญตา (Cittapāguññatā)

จริง ๆ แล้ว เมื่อเราฟังเพลง เราสามารถอนุมานได้ว่าชอแปงแต่งเพลงด้วยจิตดี

ในขณะนั้น จิตของชอแปงสว่างไสว ยินดีปีติ จึงเกิดฌาน (AN 11.1)

ทุกคนสังเกตไหมว่า แม้เพลงจะร่าเริง แต่จิตของเราไม่ได้ฟุ้งซ่านตามไปด้วย?

เพราะชอแปงแต่งเพลงด้วยฌานที่ดี เราจึงถูกติดเชื้อเมื่อฟัง

ทั้งเพลงให้ความรู้สึกเหมือนวังอันหรูหราในสวรรค์

ผู้ใดตายไปพร้อมด้วยจิตดีเช่นนี้ มีโอกาสไปเกิดในสวรรค์

บางครั้งดนตรีสามารถช่วยเหลือการปฏิบัติธรรมของเราได้

เช่น เมื่อจิตเราหมองหม่นถอยหลัง พระพุทธเจ้าสอนว่าไม่ใช่เวลาที่เหมาะสมที่จะเจริญโพชฌงค์คือ ปัสสัทธิ สมาธิ และอุเบกขา

ควรเจริญ ธัมมวิจัย วิริยะ และปีติ

เราสามารถฟังเพลงที่ปลุกใจ ให้ความยินดี และไม่ก่อกวนกิเลส เป็นอุปกรณ์ช่วยในการปฏิบัติ

เมื่อจิตเราฟุ้งซ่าน พระพุทธเจ้าตรัสว่า ไม่เหมาะที่จะเจริญ ธัมมวิจัย วิริยะ และปีติ

แต่ควรเจริญ ปัสสัทธิ สมาธิ และอุเบกขา (SN 46.53)

เราสามารถฟังเพลงที่ทำให้จิตสงบ สบาย เบา ผ่องใส และไม่ก่อกวนกิเลส เป็นอุปกรณ์ช่วย

จริง ๆ แล้วไม่ต้องพูดถึงการปฏิบัติธรรมเลย

การรักษาจิตให้เป็นกุศลในชีวิตประจำวันก็สำคัญมาก

ผู้ใดมีจิตเป็นกุศล ในขณะนั้นจิตจะสดชื่น ผ่องใส ยินดี

นี่แสดงถึงสุขภาพจิตที่ดี

พร้อมกันนั้น โสบณเจตสิกในกุศลจิตยังทำให้เราชำนาญ เหมาะกับงาน อ่อนนุ่ม เบา สงบ กระฉับกระเฉง — เพิ่มประสิทธิภาพการทำงานของเราอย่างมาก

ทุกคนสามารถสังเกตได้ว่า ผู้ประสบความสำเร็จในทุกอาชีพต่างมีคุณสมบัติเหล่านี้

กล่าวโดยย่อ ความถี่ที่กุศลจิตเกิดในพวกเขาสูงกว่าคนทั่วไป

ดังนั้น เราควรดูแลจิตของตนอยู่เสมอ และปรับจิตให้อยู่ในสภาพกุศล

---

Bài hát này là Waltz in A-flat major, Op.42 của Chopin.

Mặc dù Đức Phật dạy mọi người phải xa lánh ngũ dục, 

nhưng âm nhạc không thể khái quát mà nói tất cả âm nhạc đều không tốt. 

Như bài hát này, khi nghe sẽ mang lại cảm giác hoan hỷ, nhẹ nhàng, an lạc, thoải mái, tinh tấn. Tâm của chúng ta rất tự nhiên sẽ hướng về trạng thái như vậy.

Nói ngắn gọn, điệu valse của Chopin này làm duyên cho thiện tâm sinh khởi trong chúng ta!! 

Chúng ta nghe nhạc không phải để giải trí, hưởng thụ ngũ dục, mà để làm cho tâm tốt và thiện tâm sinh khởi.

Điều này tương ứng với những mỹ tâm sở nào được đề cập trong *Abhidhamma Wheel*? 

Chính là: Trung xả (Tatramajjhattatā), thân khinh an [nhẹ nhàng, an lạc] (Kāyapassaddhi), tâm khinh an (Cittapassaddhi), thân khinh khoái (Kāyalahutā), tâm khinh khoái (Cittalahutā), thân nhu nhuyễn (Kāyamudutā), tâm nhu nhuyễn (Cittamudutā), thân thích nghiệp [phù hợp công việc] (Kāyakammaññatā), tâm thích nghiệp (Cittakammaññatā), thân thuần thục (Kāyapāguññatā), tâm thuần thục (Cittapāguññatā).

Thực ra, khi chúng ta nghe nhạc, có thể suy luận rằng Chopin khi sáng tác là mang thiện tâm. Lúc ấy tâm Chopin sáng ngời, hoan hỷ vui vẻ, do đó sinh khởi thiền định (AN11.1). 

Mọi người có nhận ra rằng, dù âm nhạc vui tươi, nhưng tâm chúng ta không theo đó mà tán loạn không? 

Đó là vì Chopin sáng tác với thiện thiền định, nên khi nghe nhạc chúng ta bị ảnh hưởng theo.

Toàn bộ bài hát mang lại cảm giác như cung điện lộng lẫy trên thiên giới. 

Người nào mang thiện tâm như vậy mà qua đời, có cơ hội vãng sinh thiên giới.

Đôi khi âm nhạc có thể hỗ trợ chúng ta tu hành. 

Ví dụ, khi tâm chúng ta hôn trầm thoái lui, Đức Phật dạy lúc này tu khinh an giác chi, định giác chi và xả giác chi là không thích thời. 

Lúc này nên tu trạch pháp giác chi, tinh tấn giác chi và hỷ giác chi. 

Chúng ta có thể nghe những bài hát khích lệ lòng người, mang lại hoan hỷ, đồng thời không khơi gợi phiền não, để làm trợ duyên cho việc tu hành.

Khi tâm chúng ta tán loạn, Đức Phật nói chúng ta không thích hợp tu trạch pháp giác chi, tinh tấn giác chi và hỷ giác chi, 

mà nên tu khinh an giác chi, định giác chi và xả giác chi (SN46.53). 

Chúng ta có thể nghe những bài hát làm tâm bình tĩnh, thoải mái, nhẹ nhàng, an lạc, đồng thời không khơi gợi phiền não, để làm trợ duyên cho việc tu hành.

Thực ra không cần nói đến tu hành. 

Trong đời sống hàng ngày giữ thiện tâm cũng rất quan trọng. 

Người nào có tâm thiện, lúc đó tâm rất thanh sảng vui vẻ. Điều này biểu thị có sức khỏe tinh thần tốt. 

Đồng thời, mỹ tâm sở trong thiện tâm cũng khiến chúng ta thuần thục, phù hợp công việc, nhu nhuyễn, nhẹ nhàng an lạc, khinh khoái — nâng cao đáng kể hiệu quả công việc của chúng ta.

Mọi người có thể chú ý rằng, những người thành công trong các ngành nghề đều có những đặc chất trên. Nói ngắn gọn, tần suất thiện tâm sinh khởi của họ cao hơn người bình thường.

Vì vậy chúng ta nên thường xuyên chăm sóc tâm mình, điều chỉnh tâm đến trạng thái thiện.

audio cred. to :

https://www.youtube.com/watch?v=9xDtwYJx7yc&list=RD9xDtwYJx7yc&start_radio=1

信徒：阿贊，醫生建議我們要睡6到8小時，是嗎？對於您來說，6到8個小時是否太多呢？

Ajahn Golf: 那這對於禪修者呢，其實6到8個小時，真的是有點太多了，但是呢，在這個事情當中，在這個外在的世界呢，醫生是建議大家就是睡6到8個小時。

但是呢，對於我們這些禪修者來說，是有點太多了。 那當我們每天在默唸這個佛陀的時候呢，這其實也是讓我們的身體在休息的一種 。那麼當我們在休息呢，就是我們在默唸這個佛陀的時候。我們就有一個機會可以好好的去休息，那麼這也不像我們需要去外面工作一樣，因為我們去外面工作呢，那這些工作是會讓我們的身體去感到疲勞的。 就是在這個外界呢，醫生就是有在學術界，說要一天要睡6到8個小時。所以呢，當我們沒有睡滿6到8個小時的時候呢，我們就會覺得不夠。

那有時候呢，我們來修行的時候呢，我們這個心已經平靜下來，那麼我們的心平靜下來的時候呢，我們睡一個小時就夠了，因為我們的心始終一直保持在那個平靜的境界裡面 。那有時候呢，就是這個心一直處在這個平靜的境界，有時候甚至連睡覺了也不想睡。 有些人來修行的時候呢，就睡不著，然後直到晚上睡不著，就生起一些害怕的情緒。那麼呢，實際上就也不是需要去害怕，因為這是一個正常的一個現象。

那麼呢，其實如果我們來修行的的話呢，只要休息一下子，只要睡一下子，我們的心也會覺得很清新，很飽滿 。那如果沒有到八個小時呢，沒有睡八個小時呢，也不需要去害怕喔，我們只要能一直跟這個平靜在一起就可以了。

那在這個法上呢，佛陀就有教導，就是這些出家人，一天就是只睡四個小時。

就好像我們在世俗的時候工作，我們睡六到八個小時呢，其實也是可以的，但是呢，如果我們已經下定決心要來修行的話呢，那我們就試著減少一下這個睡眠的時間。 那麼減少這個睡眠的時間呢，就希望有更多的時間來進行禪修，那麼如果來禪修還想跟世俗一樣睡那麼多的話呢，那不如在家裡睡個好。

就好像昨天喔，剛剛開始來的時候；阿贊跟大家講的一樣，就是如果想要來實踐，但是呢，卻沒有辦法去實踐的話呢，那不如在家裡睡個好。

如果想要有這種舒服的生活呢，就好像等同於為我們的煩惱提供一個舒適的一個溫床。就好像我們來禪修一樣，來禪修呢，就是和這個法在一起。那麼呢，我們就是睡很少，然後吃也很少，那盡量呢，就是在說話的時候一直很少，也不要讓這些生起的思想一同來影響我們的情緒 。

那我們就一直和這個Buddho處在一起，然後呢，不要讓這個心往外送，去想一些其他的東西，或者去跟隨這個煩惱去走，那麼當我們有這些精進去做這些東西，去精進去戰勝煩惱的時候呢，那這些煩惱呢，也不能和我們待在一起 。

總有一天呢，它能夠離開我們，然後這些煩惱呢，最終也能夠給我們戰勝。如果我們讓自己的心什麼都去想，想這些吃的、睡的事情，然後沒有精進力的話，那就好像在滋養這些煩惱。這些煩惱會一直跟著我們很多生很多世，那我們是沒有辦法去到涅槃的。

那就是在這裡喔，就是跟著這個主辦方當局所設定的這個時間去睡喔，就是減少自己的睡眠，那麼等到回家之後呢，我們再去睡8個小時。 那也不需要去感到害怕，因為如果我們的心呢，是平靜的話，那我們的這些健康呢，身體健康，其實是不會受到傷害的。

7/6/2026 Kichijoji BUBS Midday Q&A

*Believer:* Ajahn, doctors recommend we sleep 6 to 8 hours, right? For you, is 6 to 8 hours too much?

*Ajahn Golf:* For meditators, 6 to 8 hours is indeed a bit too much. However, in the external world, doctors recommend that everyone sleep 6 to 8 hours a day.

But for us meditators, it is a bit too much. When we are constantly reciting “Buddho” (mindfully repeating the Buddha’s name), it is actually a way for the body to rest as well. When we rest by reciting “Buddho,” we have a good opportunity to rest properly. It is not like going out to work, where work makes the body feel tired. In the outside world, doctors in academia say we should sleep 6 to 8 hours a day. So when we don’t sleep the full 6 to 8 hours, we feel it is not enough.

Sometimes when we come to practice, our mind has already calmed down. When the mind is calm, sleeping just one hour is enough, because the mind remains continuously in that calm state. Sometimes the mind stays in this calm state, and sometimes we don’t even feel like sleeping. Some people come to practice and cannot sleep; they stay awake until night and then develop feelings of fear. Actually, there is no need to be afraid, because this is a normal phenomenon.

If we come to practice, as long as we rest a little and sleep a little, our mind will feel very fresh and full. If we don’t get eight hours of sleep, we don’t need to be afraid. We just need to stay with this calmness.

In the Dhamma, the Buddha taught that monks only sleep four hours a day.

Just like when we work in the secular world, sleeping six to eight hours is acceptable. But if we have already made up our minds to come and practice, then we should try to reduce our sleep time. By reducing sleep, we hope to have more time for meditation. If we come to meditate but still want to sleep as much as in worldly life, then it is better to stay home and sleep well.

Just like yesterday when we first arrived, Ajahn told everyone: if you want to practice but cannot actually put it into practice, then it is better to sleep well at home.

If you want this kind of comfortable life, it is like providing a comfortable bed for our defilements. When we come to meditate, we are with the Dhamma. We sleep little, eat little, and try to speak very little. We do not let arising thoughts affect our emotions.

We stay continuously with “Buddho,” and do not let the mind wander outward to think about other things or follow the defilements. When we have the diligence to do these things—to diligently overcome the defilements—then these defilements cannot stay with us.

One day they will be able to leave us, and ultimately we will overcome these defilements. If we let our mind think about anything—about eating and sleeping—and have no diligence, it is like nourishing the defilements. These defilements will follow us for many lifetimes and many eons, and we will not be able to reach Nibbana.

Here, we follow the schedule set by the organizers and reduce our own sleep. When we go home, we can sleep 8 hours again. There is no need to be afraid, because if our mind is calm, our physical health will not be harmed.

*7/6/2026 Kichijoji BUBS Midday Q&A*

*สาวก:* อาจารย์ แพทย์แนะนำให้เรานอน 6 ถึง 8 ชั่วโมง ใช่ไหมคะ? สำหรับอาจารย์แล้ว 6 ถึง 8 ชั่วโมง มากเกินไปหรือไม่?

*อาจารย์กอล์ฟ:* สำหรับผู้ปฏิบัติธรรมแล้ว 6 ถึง 8 ชั่วโมงนั้นจริง ๆ แล้วมากเกินไปหน่อย แต่ในโลกภายนอก แพทย์แนะนำให้ทุกคนนอน 6 ถึง 8 ชั่วโมง

แต่สำหรับพวกเราผู้ปฏิบัติธรรม มันมากเกินไป เมื่อเรากำลังระลึกถึง “พุทโธ” อยู่ตลอดเวลา นั่นก็เป็นการพักผ่อนให้ร่างกายไปด้วย เมื่อเราพักผ่อนโดยการระลึกถึงพุทโธ เราก็มีโอกาสได้พักผ่อนอย่างดี และมันไม่เหมือนกับการไปทำงานข้างนอก เพราะงานภายนอกจะทำให้ร่างกายเหนื่อยล้า ในโลกภายนอก แพทย์ในวงการแพทย์บอกว่าต้องนอนวันละ 6 ถึง 8 ชั่วโมง ดังนั้นเมื่อเราไม่นอนให้ครบ 6-8 ชั่วโมง เราก็จะรู้สึกว่าไม่พอ

บางครั้งเมื่อเรามาปฏิบัติธรรม จิตของเราก็สงบลงแล้ว เมื่อจิตสงบ การนอนเพียงชั่วโมงเดียวก็พอ เพราะจิตของเรายังคงอยู่ในสภาวะสงบนั้นตลอด บางครั้งจิตก็อยู่ในสภาวะสงบนี้ และบางครั้งก็ไม่ต้องการนอนด้วยซ้ำ บางคนมาปฏิบัติธรรมแล้วนอนไม่หลับ จนถึงกลางคืนก็ยังนอนไม่หลับ แล้วเกิดความกลัวขึ้น แต่จริง ๆ แล้วไม่ต้องกลัว เพราะนี่เป็นปรากฏการณ์ปกติ

ถ้าเรามาปฏิบัติธรรม เพียงแค่พักสักหน่อย นอนสักหน่อย จิตของเราก็จะรู้สึกสดชื่นและเต็มเปี่ยม ถ้าไม่ได้นอน 8 ชั่วโมง ก็ไม่ต้องกลัว เราต้องการเพียงอยู่กับความสงบนี้

ในธรรมะ พระพุทธเจ้าทรงสอนว่าภิกษุสงฆ์นอนเพียงวันละ 4 ชั่วโมง

เหมือนตอนที่เราทำงานในโลกฆราวาส การนอน 6-8 ชั่วโมงก็ใช้ได้ แต่ถ้าเราตั้งใจแน่วแน่ที่จะมาปฏิบัติธรรม เราก็ควรลองลดเวลานอนลง การลดเวลานอนก็เพื่อจะได้มีเวลามากขึ้นในการเจริญภาวนา ถ้ามาปฏิบัติธรรมแล้วยังอยากนอนเยอะเหมือนในโลกฆราวาส ก็ดีกว่าไปนอนให้สบายที่บ้าน

เหมือนเมื่อวาน ตอนที่เพิ่งมาใหม่ อาจารย์บอกทุกคนว่า ถ้าอยากมาปฏิบัติแต่ปฏิบัติไม่ได้ ก็ดีกว่าไปนอนให้สบายที่บ้าน

ถ้าอยากมีชีวิตที่สบายแบบนี้ ก็เหมือนกับการจัดที่นอนที่สบายให้กิเลสของเรา เมื่อเรามาปฏิบัติธรรม เราก็อยู่กับธรรม เรานอนน้อย กินน้อย และพยายามพูดน้อยที่สุดเมื่อต้องพูด และไม่ให้ความคิดที่เกิดขึ้นมามีผลต่ออารมณ์

เราอยู่กับพุทโธตลอดเวลา และไม่ให้จิตส่งออกไปคิดเรื่องอื่นหรือตามกิเลสไป เมื่อเรามีความเพียรที่จะทำสิ่งเหล่านี้ เพื่อเอาชนะกิเลส กิเลสก็อยู่กับเราไม่ได้

สักวันหนึ่ง กิเลสจะจากเราไปได้ และในที่สุดเราก็สามารถเอาชนะกิเลสได้ ถ้าเราปล่อยให้จิตคิดไปเรื่อย ๆ คิดถึงเรื่องกิน นอน และไม่มีความเพียร ก็เหมือนกับการบำรุงเลี้ยงกิเลส กิเลสจะตามเราหลายภพหลายชาติ และเราจะไปนิพพานไม่ได้

ที่นี่ เราปฏิบัติตามเวลานอนที่ผู้จัดงานกำหนดไว้ ลดเวลานอนของตนเองลง พอถึงเวลากลับบ้าน เราก็นอนได้ 8 ชั่วโมงอีกครั้ง ไม่ต้องกลัว เพราะถ้าจิตของเราสงบ สุขภาพกายของเราก็จะไม่ได้รับอันตราย

*7/6/2026 Kichijoji BUBS Midday Q&A*

MN22 Alagaddūpamasuttaṃ 蛇譬喻經 的意義注及複注提到，有幾樣東西做了後會阻礙生天和解脫的。

1. 犯五五間罪 （1.殺阿羅漢 2.殺父 3.殺母 4.出佛身血 5. 分裂僧團）這被稱為業的障礙，下輩子注定下地獄（AN5.129）不能證得甚至是入流道（AN6.87）--表示他甚至不會相信或認可以下內容：

眼睛、耳朵、鼻子、舌頭、身體、心是無常的（SN25.1）

色（影像）、聲、氣味、味道、觸、法（心的所緣）是無常的（SN25.2）

眼識、耳識、鼻識、舌識、身識、意識是無常的（SN25.3）

眼觸、耳觸、鼻觸、舌觸、身觸、意觸是無常的（SN25.4）

眼觸所生的感受、耳觸所生的感受、鼻觸所生的感受、舌觸所生的感受、身觸所生的感受、意觸所生的感受是無常的（SN25.5）

對色的認知、對聲的認知、對氣味的認知、對味道的認知、對觸的認知、對法的認知是無常的（SN25.6）

關於色的意志/動機、關於聲音的意志、關於氣味的意志、關於味道的意志、關於觸感的意志、關於法的意志是無常的（SN25.7）

對色的渴愛、對聲的渴愛、對氣味的渴愛、對味道的渴愛知、對觸的渴愛、對法的渴愛是無常的（SN25.8）

地、水、火、風、空、識是無常的（SN25.9）

五蘊：色、受、想、行、識是無常的（SN25.10）

2. 同樣地，強姦或與比丘尼行淫之業都會障礙解脫。但是，如果那位比丘尼是自願和我們行淫的話，這不會障礙生天，因為她自己也沒有守護正法之性，業不算極度重。但如果我們侵犯的是一名聖者的話，那麼下一生肯定會下惡道

3.具備堅固且不能被任何人逆轉的邪見稱為煩惱障礙者，這會障礙生天和解脫，而且下輩子注定下地獄（ANA1.310）

4. 黃門（Paṇḍaka：生理或心理上不具備正常男性或女性生殖功能與性徵的人）、畜生道、雙性人為投生的果報障 （不能解脫，但能生天）

5.  毀謗聖者（初果聖者[誰對三寶有不壞的信心，具備慷慨無吝嗇或圓滿五戒的特質其中之一，已經算了(AN5.179，SN55.6)。相信許多佛教徒也是。所以我們不要胡亂說同修的是非、甚至是毀謗他們]、二果聖者、三果聖者、阿羅漢）又不求懺悔，便不能生天和解脫，懺悔後便沒事、不障礙

6.出家人故意犯戒但不還俗、處理（出罪）、懺悔等會障礙生天和解脫。但假如做了就沒事

The meaning commentary  and sub-commentary of MN22 Alagaddūpamasuttaṃ (The Snake Simile Discourse) mention that there are several things that, once done, will hinder rebirth in heaven and liberation.

1. Committing the five heinous crimes (1. Killing an Arahant 2. Killing one's father 3. Killing one's mother 4. Shedding the blood of a Buddha 5. Causing a schism in the Sangha). This is called an obstacle of kamma (karma), and one is destined to be reborn in hell in the next life (AN5.129). One cannot even attain the path of stream-entry (AN6.87) — meaning one will not even believe or accept the following content:

The eye, ear, nose, tongue, body, and mind are impermanent (SN25.1) 

Forms (visual objects), sounds, smells, tastes, touches, and mental objects (dhammas) are impermanent (SN25.2) 

Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness are impermanent (SN25.3) 

Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are impermanent (SN25.4) 

Feelings born of eye-contact, feelings born of ear-contact, feelings born of nose-contact, feelings born of tongue-contact, feelings born of body-contact, and feelings born of mind-contact are impermanent (SN25.5) 

Perception of forms, perception of sounds, perception of smells, perception of tastes, perception of touches, and perception of dhammas are impermanent (SN25.6) 

Volition/intention regarding forms, volition regarding sounds, volition regarding smells, volition regarding tastes, volition regarding touches, and volition regarding dhammas are impermanent (SN25.7) 

Craving for forms, craving for sounds, craving for smells, craving for tastes, craving for touches, and craving for dhammas are impermanent (SN25.8) 

Earth, water, fire, wind, space, and consciousness are impermanent (SN25.9) 

The five aggregates: form, feeling, perception, formations, and consciousness are impermanent (SN25.10)

2. Similarly, the kamma of rape or having sexual relations with a bhikkhuni (Buddhist nun) will also hinder liberation. However, if that bhikkhuni willingly engages in sexual relations with us, this will not hinder rebirth in heaven, because she herself has not guarded the nature of the true Dhamma, and the kamma is not considered extremely heavy. But if we violate a noble one (ariya), then the next life will definitely lead to a the lower realms.

3. Possessing firm and irreversible wrong view is called an obstacle of defilements. This hinders rebirth in heaven and liberation, and one is destined to be reborn in hell in the next life (ANA1.310).

4. Paṇḍaka (eunuchs or those who physiologically or psychologically lack normal male or female reproductive functions and sexual characteristics), animal realm rebirth, and hermaphrodites are obstacles in the fruit of rebirth (cannot attain liberation, but can be reborn in heaven).

5. Slandering noble ones (stream-enterer [one who has unshakeable confidence in the Triple Gem and possesses at least one of the qualities of generosity without stinginess or perfect five precepts is already considered one (AN5.179, SN55.6). Many Buddhists are believed to be stream-enterers.  So we should not casually speak about the rights and wrongs of fellow practitioners, or even slander them], once-returner, non-returner, Arahant) without seeking repentance will prevent rebirth in heaven and liberation. After repentance, there is no issue and no obstacle.

6. Monastics who deliberately break precepts but do not disrobe, undergo formal rehabilitation (āpatti-vuṭṭhāna), confess and repent, etc., will hinder rebirth in heaven and liberation. But if they have done it and then resolve it, there is no issue.

Dhamma in bookshelves can’t compare to Dhamma in the heart

Scriptures contain the Buddha’s wisdom, but memorising every book isn’t the same as realising the truth within.

You could make pilgrimage to the Bodhi Tree in India, yet without actual practice, you still won’t see Dhamma or Nibbāna.

The key is practice—calm your mind, let goodness grow.

Whoever sees their own mind clearly, sees the Truth; whoever awakens Dhamma within, meets the Buddha.

—Luangpu Thongin Katapunyo, Wat Prachakhom Wanaram (Pa Kung), Si Somdet District, Roi Et, Thailand

書架上的法，比不上心中的法。

經典中記載著佛陀的智慧，但背熟每一本書並不等同於如實了悟內在的真理。

你可以前往印度菩提樹下朝聖，但若沒有實際修行，你仍然看不見法，也看不見涅槃。

關鍵在於修行——讓心平靜，讓善法增長。

誰能清楚看見自己的心，誰就看見了真理；誰能在內心覺醒法，誰就遇見了佛陀。

——隆普通印·卡塔班紐（Wat Prachakhom Wanaram（帕功寺），色縣，黎逸府，泰國）

ธรรมะในชั้นหนังสือสู้ธรรมะในใจไม่ได้

พระไตรปิฎกบรรจุพระปัญญาของพระพุทธเจ้า แต่การท่องจำทุกเล่มก็ไม่เหมือนกับการรู้แจ้งความจริงภายใน

แม้คุณจะเดินทางไปแสวงบุญยังต้นโพธิ์ที่อินเดีย แต่หากไร้การปฏิบัติจริง คุณก็ยังไม่เห็นธรรมหรือนิพพาน

หัวใจคือการปฏิบัติ — ทำจิตให้สงบ ปล่อยให้ความดีงามเจริญงอกงาม

ผู้ใดเห็นใจตนเองชัดเจน ผู้นั้นเห็นความจริง ผู้ใดตื่นรู้ธรรมภายใน ผู้นั้นย่อมได้พบพระพุทธเจ้า

— พระครูวิมลธรรมคุณ (หลวงปู่ทองอินทร์ กตปุญโญ) วัดประชาคมวนาราม (ป่ากุง) อำเภอศรีสมเด็จ จังหวัดร้อยเอ็ด

*แปลจากภาษาจีนเป็นภาษาไทย

社群媒體的世界，

是一個虛假的世界。

真實的世界，

就在此時此刻，

就在當下此處。

若把時間耗在社群媒體的世界裡，

活在念頭與白日夢的世界裡，

無論怎麼做，

都不會證得道果的，

那完全是兩回事，

根本沒有在學習自己。

而且，

沉迷社群媒體非常危險，

我們很容易造下惡業，

至少也會落入無意義的言談。

別人寫什麼，

自己也跟著寫，

然後有時也彼此爭論，

瞋心生起卻看不見。

有時又盲目附和，

同一陣營的人、同一圈子的人，

彼此吹捧、相互抬轎。

正所謂：

你寫我看，

我寫你讀，

相互吹捧——

白白浪費時間，

完全沒有成長的可能。

沉迷於社群媒體實在太容易造業了，

比如我們看到他人辱罵某個人，

然後自己也跟著一起罵，

萬一那個人其實是有戒、有法之人，

那就極其嚴重了。

我們寫下那些辱罵他的文字，

十年後依然存在，

凡是讀到的人，

都會接收到這些負面的訊息。

這是很危險的事，

因此，別一味沉迷其中，

應努力把時間用在——

多與自己的禪修所緣在一起。

若想要變得更好，

想要離苦，

想要得到快樂，

就要下定決心有所捨棄，

別過度沉迷於社群媒體，

這個東西，

簡直就是一大禍害。

看見了嗎？

如今關於出家人的負面新聞層出不窮，

因為沉迷於社群媒體，

然後抵擋不住煩惱。

即使不玩社群媒體，

煩惱本來就已經淹過頭頂了，

再沉迷其中，

可真是一場災難。

在這裡，

隆波不允許出家人玩社群媒體。

但若偷偷玩，

隆波也不會知道，

總不能整天坐著監視。

那就隨各人的因果了，

誰去玩，

誰就自己承受其害。

誰真誠老實，

師父說不要玩，

就真的不玩，

就會有進步的機會。

——隆波帕默尊者（Luangpu Pramote Pamojjo）

2026年5月24日

泰國解脫園寺

編譯｜靜慮林

The world of social media is a false world.

The real world is right here, right now, in this very moment.

If you waste your time in the world of social media, living in a world of thoughts and daydreams, no matter what you do, you will never attain the paths and fruits of enlightenment — it is a completely different matter altogether. You are not learning about yourself at all.

Moreover, addiction to social media is very dangerous. It is extremely easy for us to create unwholesome kamma, or at the very least, we fall into meaningless conversation.

Whatever others write, we write along with them. Then sometimes we argue with each other — anger arises, yet we do not see it.

Sometimes we blindly follow along, people of the same faction or same circle praise and flatter each other, carrying one another in palanquins.

It goes like this:

You write, I read;

I write, you read —

mutual praise and flattery,

a complete waste of time,

with no opportunity for growth whatsoever.

Addiction to social media makes it far too easy to create kamma. For example, when we see someone verbally abusing another person, we join in and abuse them too. But if that person actually has virtue and Dhamma, then it becomes extremely serious.

The words we write to abuse them will still exist ten years later. Everyone who reads them will receive those negative messages.

This is very dangerous. Therefore, do not be obsessed with it. Instead, make an effort to spend your time staying more often with your meditation object.

If you want to become better, to be free from suffering, to attain happiness, then you must be determined to let go. Do not become overly addicted to social media. This thing is a great danger.

Do you see it? Nowadays, there is an endless stream of negative news about monastics. This is because they are addicted to social media and cannot withstand their defilements.

Even without playing with social media, defilements already submerge us over our heads. To become addicted to it on top of that is truly a disaster.

Here, Luangpu does not allow monastics to play with social media. But if they secretly play, Luangpu would not know — he cannot sit and monitor them all day long.

Then it is a matter of each person’s kamma. Whoever plays with it must bear the harm themselves.

Whoever is honest, and does not play because the teacher said not to, will have the opportunity to progress.

— Luangpu Pramote Pamojjo

24 May 2026

Suansantidham Monastery, Thailand

阿難尊者說，任何阿羅漢都是以以下四種方法而覺悟的

1. 以止為先導而修習觀

2.以觀為先導而修習止

3.止觀雙連

4.心被法的掉舉緊緊地握持，當内心得到止後證悟 （AN4.170）

1.什麼為以止為先導而修習觀呢？

就是先培育禪定，例如近行定、禪那，然後再思維/覺察世間、五蘊身心的無常、苦、無我、不乾淨

2.什麼為以觀為先導而修習止呢？

就是有時心會被貪嗔癡緊緊地佔據，此時怎樣修習平時的業處都不能平靜集中起來

此時修行人就會思維/覺察他所執著那樣東西的無常、苦、無我、不乾淨，而去除對那樣東西的執著，最後讓禪定順利生起。

3.怎樣為之止觀雙連呢？

就是進入不同深度的禪定時觀察禪支的生滅、無常、苦、無我

或者在禪那中思維世間、身心的無常、苦、無我、不乾淨

4.怎樣為之心被法的掉舉緊緊地握持，當内心得到止後證悟呢？

法的掉舉就是當修習觀禪時，突然生起十種觀的雜染。

包括突然心很光亮、突然生起許多領悟、突然身心生起喜悅、變得輕鬆、生起快樂、生起強烈的信心、生起很強烈的精進、生起強大的正念、生起捨心、生起對修行的慾望 (《無礙解道》雙連品）

心因此而變得散亂，但禪修者沒有為意。

當定力加深，這些觀染的迷惑就消失，最後體證涅槃

**Venerable Ānanda said:** 

All Arahants attain awakening by means of these four methods: 

1. Developing insight (vipassanā) preceded by stillness (samatha) 

2. Developing stillness preceded by insight 

3. The yoking together of stillness and insight (samatha-vipassanā yuganaddha) 

4. When the mind is tightly gripped by the “restlessness concerning dhammas,” and after the mind attains stillness, realization arises (AN 4.170)

**1. What is meant by “developing insight preceded by stillness”?** 

One first develops stillness— for example, access stillness(upacāra-samādhi) or absorption (jhāna) — and then, with that stable mind, one contemplates / investigates the impermanence, unsatisfactoriness, not-self, and impurity of the world, of the five aggregates, and of body and mind.

**2. What is meant by “developing stillness preceded by insight”?** 

Sometimes the mind is completely dominated and gripped by greed, aversion, or delusion. At such times, no matter which usual meditation subject one tries, the mind cannot become calm or concentrated. 

In this situation, the practitioner will contemplate / investigate the impermanence, unsatisfactoriness, not-self, and impurity of the very object to which he/she is so strongly attached. As a result, attachment to that object fades away, and eventually stillness (samādhi) arises smoothly and naturally.

**3. What is meant by “the yoking together of stillness and insight” (samatha-vipassanā yuganaddha)?** 

While entering stillness of different depths, one observes the arising and passing away of the jhāna factors, seeing their impermanence, unsatisfactoriness, and not-self. 

Alternatively, while in jhāna, one contemplates the impermanence, unsatisfactoriness, non-self, and impurity of the world, of body and mind.

**4. What is meant by “when the mind is tightly gripped by the restlesesness concerning dhammas, and after the mind attains stillness, realization arises”?** 

“restlesesness concerning dhammas” (dhamma-uddhacca) refers to the ten kinds of “insight corruptions” (vipassanā-upakkilesa) that suddenly arise when one is practicing insight meditation: 

- Sudden bright light in the mind 

- Sudden arising of many insights/knowledge 

- Sudden rapture

- lightness of body and mind 

- Great happiness 

- Very strong confidence/faith 

- Very strong energy/effort 

- Very powerful mindfulness 

- Strong equanimity 

- Strong desire to continue practicing 

(The list is from the *Paṭisambhidāmagga*, Yuganaddha chapter) 

Because of these experiences the mind becomes restless and agitated, but the meditator does not pay attention to them / does not take them as important. 

Later, when stillness deepens further, the delusive fascination with these insight corruptions fades away. Finally, the mind attains complete stillness and realizes Nibbāna.

【讓禪修不會退步的態度】

佛陀既是全知者，也是真實語者。佛陀保證說修習（八聖道）、四念住七年能證果，不可能是假的。修得正確的話，接下來便是質和量的問題。如果真的質量兼備，相信必定能夠應驗佛陀所說。

禪修要見到成效，必須要保持強度而不退失。

其中佛陀提到，在態度方面，尤以「尊重」為要。

佛陀在多篇經文提到，禪修要不退失，接近涅槃或果位，就要：

1.尊重佛陀-如果連佛陀都不尊重，是不會順從他的教導的，禪修自然不會成功

2.尊重法-需要尊重，珍視導向涅槃的法，才能跟隨修行而取得成果

3.尊重（聖）僧眾-尊重聖者的人自然會親近他們，向他們取經，聆聽、銘記、實踐他們的教導，這樣便能讓自己修行之路更加平坦

4.尊重（三）學-只有尊重戒，定，慧這三學，才會認真將它們落實，最終導向解脫

5.尊重慚- 慚即羞於作惡，尊重這個特質的人很自然便遠離惡不善法，傾向涅槃

6.尊重愧-愧即害怕作惡，尊重這個特質的人很自然便遠離惡不善法，傾向涅槃

7.尊重定-定能生慧，尊重定力者，不論是剎那定，近行定，還是安止定，都能讓智慧更加茁壯成長

8.尊重不放逸/警覺-不放逸者不會放逸於修行，自然靠近涅槃和果位

9.尊重承迎-以資具來歡迎迎接別人、善知識，是謙卑慈悲的特質，會讓心柔軟、易於受教

除此之外，舍利佛尊者在SN16.2中說，如果有人對以下的事實：『當我未生起的諸惡不善法生起時，會轉起不利。』和『當我未生起的諸善法不生起時，會轉起不利。』--不作熱心，慚和愧，那麼，這樣的人便不可能證悟。反之則能

所有這些都是有出處的，詳見AN6.32,6.33,6.69,7.32,7.33,

----

【禪修不會退步，和靠近果位的實用修行內容】

佛陀在AN4.37中說具備四法的人不可能退失，就在涅槃的面前。哪四法呢？

1.具足戒-具備五戒十善

2.守護根門-在眼耳鼻舌身意接觸到所緣後，以正念守護心，不讓貪嗔癡流入心中（SN35.95）

3.飲食知適量-這樣省思後才吃飯：吃飯不是為了裝飾身體，僅僅是為了資助修行，擊退飢餓

4.專修清醒-日夜修行，以離五蓋，只在中夜具念地睡覺。中夜是晚上十時到凌晨兩時，意味著只需要四小時的睡眠時間。

但只睡四小時的前提是，我們必須無間斷地日夜禪修。如此，我們的心才會精神飽滿、清爽、快樂、滿足。

只要做到這四樣東西，果位就在面前！

----------

【禪修不衰退的方法】

1.不要好於俗務 -好於俗務會讓自己沒有時間修行。尤其是要用到思維的工作，是很難保持正念的。就算是不需要用到思維的工作，專心工作的時候心也比較難覺知自己的身/受/心/法

2.不要喜歡談話-談話多的話會影響禪定，讓心散亂

3.不要喜於睡眠-睡眠得多會讓心昏沉懶惰，而且浪費了應該修行的時間

4.不要喜於聚會- 世俗聚會的談話內容都是空洞無益的，而且浪費了禪修的時間。

5.沒有惡友-不要親近沒有戒定慧美德的人，因為我們總會被人感染

6.不要不受勸諫-固執於自己的惡不善法，怎能進步呢？

7.不要有惡欲—自己沒有的美德，就不要裝作有。自己作了惡就不要想別人不知道（AN6.45）這樣誠實地面對自己的過失才會進步

8.不要滿足於一些禪修上的小成就，而要不斷努力直至涅槃

9.不要因為工作，和人交際，說無益的話而忽略了修禪定

10.要留意心已經發展到什麼地步，例如哪些過失已經被去除、哪些美德已經被取得，而取得更高的美德

佛陀在AN6.21說，過去，現在，未來，任何人從善法中退失，都是因為1-6的相反，因此要多加留意

以上所有，都是整理自AN5.90,5.149,5.150,6.21,6.31,6.69,7.24,8.79, DN16

----

【五勤奮支】

佛陀也在MN85 經中說， 假如一個人具備五勤奮支， 他便會在七年的時間成為阿羅漢。 有時甚至只需更短的時間， 短如一天也是有可能的。哪五個勤奮支呢？

1 相信佛陀的覺悟

2.少病，具備良好消化能力， 不過熱過冷，適合努力於禪修的身體狀態

3.不偽詐， 在導師和同修面前如實不誇大自己的修行(讓自己得到最適切的指導)

4.具備棄惡修善的精進力

5.具有智慧， 觀照生滅、導向苦滅的智慧

---------

【檢測自己修行是進步還是退步】

假如我們能夠修行正確，具備五勤奮支，避免了衰退之法，而不斷進步時，我們可以透過以下指標檢測自己的修行是否真的進步。

佛陀在SN35.96中說，當六根接觸外境，假如生起惡不善法，而我們容忍它們存在，不驅除它們的話，就知道自己修行退步了。

佛陀在AN4.158中說，假如自己的貪/嗔/癡變得廣大，而且常誤認為條件組合的事物是常/樂/我/ 我的（義註的解釋），那麼也能知道自己退步了

-------

【要成為阿羅漢的更高要求】

讀到這裡，相信讀者都知道了讓修行一直進步和檢測自己修行的方法，不斷地正確修下去，根據佛陀在大念住經所說，是必定能夠證果的。

然而，不是所有人都能在當生證悟阿羅漢的。

根據SN35.118,有一次，天帝問佛陀，為什麽有人當生就證悟涅槃，有些人不能呢？佛陀便回答，如果有人仍然歡迎，歡喜於色/聲/香/味/觸/法，那麼他仍然不能證悟涅槃。反之，這樣無執取的人便能當生證悟涅槃。

祝愿所有志向於解脫道的修行人都能在今生證果！

**[The Attitude That Prevents Meditation from Declining]**

The Buddha is both omniscient and a speaker of truth. The Buddha guarantees that practicing the four establishments of mindfulness (the Noble Eightfold Path) for seven years can lead to fruition—this cannot possibly be false. If one practices correctly, what follows is simply a matter of **quality** and **quantity**. If both quality and quantity are truly present, it is certain to fulfill what the Buddha said.

To see results in meditation, one must maintain intensity without decline.

Among these, the Buddha particularly emphasizes **respect** as crucial in terms of attitude.

The Buddha mentions in many suttas that to prevent decline in meditation, to approach Nibbāna or the stages of fruition, one must have:

1. **Respect for the Buddha** — If one does not even respect the Buddha, one will not follow His teachings, and meditation will naturally not succeed.

2. **Respect for the Dhamma** — One must respect and value the Dhamma that leads to Nibbāna in order to follow the practice and achieve results.

3. **Respect for the (Noble) Saṅgha** — Those who respect noble ones will naturally draw close to them, learn from them, listen to, remember, and practice their teachings, making their own path of practice much smoother.

4. **Respect for the (Three) Trainings** — Only by respecting precepts(sīla), stillness (samādhi), and wisdom (paññā)—the three trainings—will one seriously implement them, ultimately leading to liberation.

5. **Respect for shame (hiri)** — Shame is the reluctance to do evil. Those who respect this quality naturally stay far from unwholesome and evil states, inclining toward Nibbāna.

6. **Respect for fear of wrongdoing (ottappa)** — Fear of wrongdoing is dread of doing evil. Those who respect this quality naturally stay far from unwholesome and evil states, inclining toward Nibbāna.

7. **Respect for stillness** — stillness gives birth to wisdom. Those who respect stillness—whether momentary, access, or absorption stillness—will allow wisdom to grow and flourish more strongly.

8. **Respect for heedfulness / vigilance** — The heedful do not neglect their practice and naturally draw near to Nibbāna and the stages of fruition.

9. **Respect for hospitality** — Welcoming and receiving others (and good spiritual friends) with requisites is a quality of humility , loving kindness and compassion; it softens the mind and makes it easy to receive teachings.

In addition, Venerable Sāriputta says in SN 16.2: If someone, regarding the following facts—“When unarisen unwholesome and evil states arise in me, that is disadvantageous” and “When unarisen wholesome states do not arise in me, that is disadvantageous”—does not arouse ardor, shame, and fear of wrongdoing, then such a person cannot attain awakening. The opposite holds true.

All of these have scriptural sources; see in detail AN 6.32, 6.33, 6.69, 7.32, 7.33, etc.

**[Practical Practices for Preventing Decline in Meditation and Approaching Fruition]**

The Buddha says in AN 4.37 that a person endowed with four qualities cannot decline and stands right in front of Nibbāna. What four?

1. **Possessing precepts** — Endowed with the five precepts and ten wholesome actions.

2. **Guarding the sense doors** — After the eye, ear, nose, tongue, body, or mind contacts an object, one guards the mind with mindfulness, preventing greed, aversion, and delusion from entering the heart (SN 35.95).

3. **Knowing moderation in eating** — Reflecting thus before eating: “I eat not for adornment or beautification of the body, but solely to support this practice, to ward off hunger.”

4. **Devoted to wakefulness** — Practicing day and night, free from the five hindrances, sleeping only in the middle of the night with mindfulness. “Middle of the night” means from 10 PM to 2 AM, implying only four hours of sleep.

But the prerequisite of being able to sleep for only 4 hours is extensive meditation, only then will our mind become uplifted, spirited, refreshed , content and happy.

If one can accomplish these four things, fruition is right in front!

**[Methods to Prevent Decline in Meditation]**

1. Do not delight in worldly affairs — Delight in worldly affairs leaves no time for practice. Especially work requiring thinking makes mindfulness difficult to be maintained. Even work not requiring thinking makes it harder to be aware of body/feeling/mind/dhammas while focused on the task.

2. Do not delight in talking — Excessive talking hinders stillness and scatters the mind.

3. Do not delight in sleeping — Excessive sleep makes the mind dull and lazy, wasting time that should be used for practice.

4. Do not delight in gatherings — Worldly gatherings involve empty and useless talk, wasting meditation time.

5. Avoid bad friends — Do not associate with those lacking precepts, stillness, and wisdom, as we are influenced by those around us.

6. Do not resist admonition — How can one progress if stubborn about one's own unwholesome states?

7. Do not have evil desires — Do not pretend to have virtues one lacks; do not think others are unaware of one's evil deeds (AN 6.45). Only by honestly facing one's faults can one progress.

8. Do not be content with small achievements in meditation, but strive continuously until Nibbāna.

9. Do not neglect developing stillness due to work, socializing, or useless talk.

10. Pay attention to how far the mind has developed—such as which faults have been removed, which virtues acquired—and strive for higher virtues.

The Buddha says in AN 6.21 that in the past, present, and future, anyone who declines from wholesome states does so because of the opposites of 1–6; therefore, be especially mindful of these.

All the above are compiled from AN 5.90, 5.149, 5.150, 6.21, 6.31, 6.69, 7.24, 8.79, DN 16, etc.

**[The Five Factors of Exertion]**

The Buddha also says in MN 85 that if a person possesses the five factors of exertion, he can become an Arahant in seven years—or sometimes even shorter, as short as one day. What are the five factors of exertion?

1. **Faith in the Buddha's enlightenment**

2. **Few illnesses, good digestion, not too hot or too cold** — a physical condition suitable for diligent practice.

3. **Not fraudulent** — Being honest about one's practice in front of the teacher and fellow practitioners (so one receives the most appropriate guidance).

4. **Possessing energy to abandon evil and cultivate good**

5. **Possessing wisdom** — Wisdom that contemplates arising and passing away, leading to the end of suffering.

**[Checking Whether One's Practice is Progressing or Declining]**

If we can practice correctly, possess the five factors of exertion, avoid the causes of decline, and continuously progress, we can check whether our practice is truly advancing through the following indicators.

The Buddha says in SN 35.96: When the six sense bases contact external objects, if unwholesome and evil states arise and we tolerate them without driving them out, we know our practice is declining.

The Buddha says in AN 4.158: If one's greed/aversion/delusion becomes extensive, and one constantly mistakes conditioned things for permanent/pleasant/self/mine (as explained in the commentary), one knows one is declining.

**[Higher Requirements to Become an Arahant]**

By reading this far, readers likely understand the methods to keep practice progressing and to check one's own practice. By continuously practicing correctly, according to what the Buddha said in the Great Discourse on the Establishments of Mindfulness (Mahāsatipaṭṭhāna Sutta), one is certain to attain fruition.

However, not everyone can attain Arahantship in this very life.

According to SN 35.118, once Sakka (the king of the devas) asked the Buddha: Why do some attain Nibbāna in this life, while others cannot? The Buddha answered: If someone still welcomes and delights in form/sound/smell/taste/touch/dhammas, then he still cannot attain Nibbāna. On the other hand, one who is free from clinging in this way can attain Nibbāna in this very life.

May all practitioners who aspire to the path of liberation attain fruition in this lifetime!

根據AN10.2，佛陀說，導致解脫的原因在於厭，離貪。

也在多篇經中（e.g.MN109）描述覺悟的歷程：厭者離染，因為離貪而解脫，在已解脫時，有『[這是]解脫』之智，他知道：『出生已盡，梵行已完成，應該被作的已作，不再有此處[輪迴]的狀態。』

厭倦什麼？就是厭倦這個世間的一切（MN147），而達到放下解脫的效果。

因此如果任何的東西，任何的說話，是導向放下世間的一切，那個就是解脫之道，也即是佛法。

佛陀說(AN7.83)，如果知道一些法不導向厭、離貪、滅、寂靜、證智、正覺、涅槃；就應該憶持那不是法、律，也不是佛陀的教說

反之，如果知道一些法導向厭、離貪、滅、寂靜、證智、正覺、涅槃；就應該憶持那是法、律，也是佛陀的教說

一般來說，佛陀教導戒，定和慧。戒能生定，定能生慧。透過智慧，我們放下一切。 什麼是智慧？智慧就是透過了知這個世間和五蘊身心的無常，苦，無我；或者身體的不乾淨，而達到放下的效果。

佛陀在<大念住經>所開示的所有禪修方法,都是要達到放下的效果.

但覺悟的發生，不一定只是透過禪修。

Luang ta siri 開示，還可以透過

1.聽佛法開示

2.解釋佛法給人聽

3.自己開示給自己聽

4.念經，背經去了解經文的含義

---

何時您能夠放下，去除煩惱，何時您就能覺悟。

例如五比丘在聽SN56.11《轉法輪經》時，憍陳如尊者便證初果了。原因是，他了知到這個世間和五蘊就是苦，一切渴求應被斷去，渴求的止息應被證悟，通往苦滅之道應被修習。

在聽到這樣導向放下，去除煩惱的開示後，道果的發生是可能的。

佛陀在本生經中，說完故事，時常都會開示這四聖諦。

在次第說法時(e,g, DN3,14)，佛陀會說關於布施，持戒，天界，一切感官欲樂的過患、卑下、雜染；離欲出離的效益。

這樣說後，通常聽眾都會有順從心、柔軟心、離煩惱五蓋的心、高揚心、淨信心。而佛陀看準時機，再開示四聖諦，通常會有些人證果，原因就是這樣，

Ud.10 中，佛陀教導婆醯雅：在被我們所見、所聞、所感知的一切當中

當見到時，只有所見的這麼多

當聽到時，只有所聽的這麼多

當感知時，只有所感知的這麼多

這樣時，他便不在那裡。

當他不在那裡，從那裡，他就不在此世、不在他世、不在兩者的中間

當時婆醯雅聽後，立即就成為了阿羅漢。

原因是什麼？這樣的法，例如說'看只是看'，斷絕了煩惱的涉入；斷絕了自我感的涉入。 當心如此訓練而有平穩的正念和禪定，就會造就煩惱的斷除，執著的放下，然後道果就會生起。佛陀以他的全知知道婆醯雅適合這樣的法，因此這樣幫助婆醯雅。

DN21《帝釋所問經》中，也許會讓人摸不著頭腦:帝釋天在聆聽完佛陀的說法後，為什麼聽完會覺悟呢？這是因為佛陀的全知讓他完全了知天帝的根器，他知道天帝已經知道了些什麼，不知道了些什麼。 佛陀首先因應天帝的問題，讓他知道各類群體都想無敵意，但最後卻怨恨對方；是因為妒忌和吝嗇。 然後再一層層把妒忌的原因推向顛倒妄想。

這棒喝了帝釋天。因為據說當時帝釋天快要死去，有另一位帝釋天要繼任，拿走現任帝釋天一切榮譽。帝釋天因此受妒忌和吝嗇所困擾。（這是論師的說法）

這樣棒喝，已經能達到放下，去除煩惱的效果

接著帝釋天再問怎樣去除顛倒妄想，佛陀於是為他開示。進一步深化了放下和去除煩惱的效果。

所以最後帝釋天便在聽法後證了初果

DN2中的《沙門果經》，也許也會讓人摸不著頭腦：為什麼阿闍世王原本在聽完好像和無常，苦，無我沒有關係的開示，就會證果？

佛陀為他講述了比丘的許多戒德和好處，讓他的心傾向於清淨，放下，離欲

其實也有說到守護根門，念與正知的內容。這些內容有機會讓阿闍世王當時就跟著修，達到削減煩惱，放下執著和培育智慧的效果。

其中佛陀有開示到身體的無常，壞滅之法。同樣能夠引導阿闍世王放下執著。

因此假如阿闍世王不是殺了父親，他在座上就能證初果

SN15.13也許也讓大家大惑不解。為什麼佛陀在開示，比丘們在無始的輪迴中所流出的血，比大海的水還要多，並敦促比丘要厭離一切條件組合的事物時；比丘們會證阿羅漢果？

正正就是因為比丘們在聽到佛陀的開示後，真的厭離了一切條件組合的事物！ 放下了一切！

燃燒經（SN35.28）中也是這樣。佛陀開示色/眼識/眼觸/以這眼觸為緣生起的感受….(耳..鼻.. 舌…身..意…) ,簡而言之，[一切]都在被貪火、瞋火、癡火，生、老、死、愁、悲、苦、憂、絕望燃燒時； 當比丘們聽見了後，就厭倦了一切，放下了一切，覺悟了。這是因為佛陀將這些負面的事實和比丘自身的五蘊掛鉤，讓它們厭離放下了五蘊和一切

AN7.72中，佛陀對比丘們開示到，寧願要受極刑 ，也不要以惡法，破戒者的身份去擁抱女人，接受居士們的尊敬，利得供養。因為這樣會讓他們下惡道。並敦促他們要不放逸地修行。

當時一些比丘可能受到佛陀的敦促，立即提起正念修觀，因此有60位成了阿羅漢了。

佛陀在AN1.297中說，多作十隨念（1.佛隨念2.法隨念3.僧隨念4.戒隨念 5.施隨念 6.天隨念 7.入出息念 8死隨念 9.身至念 10.涅槃隨念） 能夠轉起厭、離貪、滅、寂靜、證智、正覺、涅槃。 有些耐人尋味，對嗎？

這十隨念都可以是培育定力的方法，定力讓智慧生起，讓放下生起，因此也可以成立

佛隨念是在憶念佛陀的種種德行，尤其是他這顆清淨的心。當我們傾向於這顆清淨的心，種種煩惱的去除時，我們的心也會傾向於煩惱的滅盡（涅槃） ，因此是有機會生起道果的。僧隨念的原則也是類似這樣

法隨念是在憶念種種關於法的特質。能夠代表佛教的法是什麼？四聖諦！當我們思維四聖諦和種種關於佛法的特質的時候，是有機會讓我們生起道果的，因為在修四念住中的法念住

布施是在捨斷我們的自私，吝嗇

持戒是不順從我們的煩惱雜染

當我們憶念自己的布施或戒德時，就是在憶念深化這些煩惱、自我的削弱，不僅能培育定力，也能達到放下的效果。因此也有機會能夠證果

關於天隨念，佛陀教導我們憶念起天神，憶念他們的信、施、戒、聞、慧，也反觀自己也存在信、施、戒、聞、慧（AN6.25）。 這個‘慧’，智慧是關鍵。我們在省思的過程中深化這個知見生滅，導向苦滅的智慧，自然也能夠證果

死隨念則是思維我們隨時會死。當我們這樣思維死亡的時候，我們則能夠鬆開對一切的執著，達到放下的效果。證果也是可能的

入出息念和身至念都是屬於四念住中身念住的內容，都是導向厭倦和放下的禪修方法

涅槃隨念，Luang por lersi lingdam 則開示說，我們‘一心只想涅槃’。 涅槃是什麼？ 就是貪嗔癡的滅盡，五蘊的滅。當我們時常這樣定置心，很自然就會傾向於涅槃，傾向於放下。道果也是能夠生起的

然後為什麼佛陀在SN53中說，修習初禪，二禪，三禪，四禪；是會斜向涅槃的？

也在DN29 中說，任何人住於禪那之樂，將會有四種結果：初果、二果、三果、四果？

因為Ajahn Brahm 說，禪那的發生就是放下放鬆到極點！

當我們常常修習禪定，我們將能時常保持放下的心，這不僅資助了智慧，也幫助了厭倦，厭離，離欲的發生，即幫助了道果的生起。

道果的關鍵就是在於厭倦世間，放下執著

因此，任何關於這個主題的談論，都有機會讓人證悟道果的

不論是南傳,北傳,什麼宗教的人 只要他們說導向放下的法, 說者可能無心,但聽者覺悟也是可能的

According to AN 10.2, the Buddha said that the cause leading to liberation lies in **disenchantment** and **dispassion** (nibbidā and virāga).

In many suttas (for example MN 109), the Buddha describes the process of awakening as follows:

> “One who becomes disenchanted becomes dispassionate. 

> Because of dispassion, one is liberated. 

> In one who is liberated there is the knowledge: ‘This is liberation.’ 

> He knows: ‘Birth is ended, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of being.’”

What is one disenchanted with? 

One becomes disenchanted with **everything in this world** (as taught in MN 147), and this leads to the result of letting go and liberation.

Therefore, any teaching, any statement, any conversation that leads toward **letting go of the entire world** — that is the path to liberation, that is the Buddha’s Dhamma.

The Buddha also said (AN 7.83):

> If one knows that a certain teaching does **not** lead to disenchantment, dispassion, cessation, peace, direct knowledge, awakening, and Nibbāna — 

> then one should remember: “This is not the Dhamma, not the Discipline, not the teaching of the Buddha.”

Conversely:

> If one knows that a certain teaching **does** lead to disenchantment, dispassion, cessation, peace, direct knowledge, awakening, and Nibbāna — 

> then one should remember: “This is the Dhamma, this is the Discipline, this is the teaching of the Buddha.”

Broadly speaking, the Buddha taught **Precepts(sīla), Stillness (samādhi), and wisdom (paññā)**. 

Precepts gives rise to stillness. 

Stillness gives rise to wisdom. 

Through wisdom we **let go** of everything.

What is wisdom? 

Wisdom is the clear seeing of the **impermanence, unsatisfactoriness, and non-self** of this world and the five aggregates that constitute body and mind — or the **impurity** of the body — which leads to the result of letting go.

**All** the meditation methods taught by the Buddha in the **Mahāsatipaṭṭhāna Sutta** (Great Discourse on the Foundations of Mindfulness) are aimed at achieving this letting go.

However, awakening does **not** necessarily happen only through formal meditation.

Luang Ta Siri taught that awakening can also occur through:

1. Listening to Dhamma talks 

2. Explaining the Dhamma to others 

3. Giving oneself a Dhamma talk (self-instruction) 

4. Reciting suttas and deeply understanding their meaning

---

**Whenever you can truly let go and remove defilements — that is the moment awakening happens.**

For example, when the five ascetics heard SN 56.11, the **Dhammacakkappavattana Sutta** (Setting the Wheel of Dhamma in Motion), Venerable Koṇḍañña attained the first stage of awakening (stream-entry). 

Why? Because he clearly understood: 

This world and the five aggregates are suffering. 

Craving should be abandoned. 

The cessation of craving should be realized. 

The path leading to the cessation of suffering should be cultivated.

When a person hears a teaching that genuinely leads to letting go and the removal of defilements, the arising of the path and fruit becomes possible.

In the Jātaka tales, after telling a story, the Buddha very frequently gave a teaching on the **Four Noble Truths** — and many beings attained awakening at that moment.

When the Buddha gave progressive instruction (anupubbi-kathā) — as seen in DN 3, DN 14, etc. — he would speak about:

- the value of generosity 

- the value of precepts

- the heavenly realms 

- the **dangers, inferiority, and defilement** of all sense pleasures 

- the **benefit** of renunciation and going forth beyond desire

After hearing this, the listener’s mind would usually become compliant, pliable, free from the five hindrances, uplifted, and filled with bright confidence. 

Then, seeing the right moment, the Buddha would teach the **Four Noble Truths** — and very often some people would attain the fruits of the path right there.

In Udāna 10 (Bāhiya Sutta), the Buddha instructed Bāhiya:

> “In the seen, there is only the seen. 

> In the heard, there is only the heard. 

> In the sensed, there is only the sensed. 

> In the cognized, there is only the cognized.”

When this is the case — “then you are not there.” 

When you are not there — “you are neither here nor beyond, nor in between the two.”

Upon hearing this, Bāhiya immediately became an Arahant.

Why? 

Teachings like “seeing is just seeing” cut off the involvement of defilements and the sense of self. 

When the mind is trained in this way, with steady mindfulness and stillness, it creates the conditions for the complete cutting off of defilements and the letting go of clinging — and then noble path and fruit arise. 

The Buddha, with his omniscient knowledge, knew Bāhiya was ripe for exactly this kind of teaching, and so he gave it.

In DN 21 (Sakka-pañha Sutta), some people find it puzzling: 

Why did Sakka (the king of the devas) attain awakening simply by listening?

It is because the Buddha, with full knowledge of Sakka’s spiritual maturity, knew exactly what Sakka had already understood and what he had not. 

The Buddha first answered Sakka’s questions by showing how all beings want to be free from enmity, yet end up hating each other because of **envy and stinginess**. 

Then, layer by layer, he traced envy back to **perverted perceptions** (vipallāsa).

This struck Sakka like a thunderbolt. 

(According to the commentators, at that time Sakka was nearing the end of his life, and another being was about to take his place and seize all his glory — so Sakka was deeply troubled by envy and stinginess.)

This single powerful insight was already enough to produce letting go and removal of defilements. 

Then Sakka asked further how to remove perverted views, and the Buddha taught him more deeply — which further strengthened the letting go. 

Finally, Sakka attained stream-entry right after the discourse.

Similar situations appear in many other suttas:

- In the **Sāmaññaphala Sutta** (DN 2), King Ajātasattu heard teachings about the virtues and benefits of a monk’s life, sense-restraint, mindfulness, clear comprehension, and also impermanence and dissolution of the body. 

 All of this softened his mind, inclined it toward purity, renunciation, and letting go. 

 Had he not committed the grave crime of killing his father, he likely would have attained stream-entry right there on the spot.

- In SN 15.13, the Buddha spoke of the enormous amount of blood beings have shed in beginningless saṃsāra — more than all the water in the four great oceans — and urged the monks to become **disenchanted** with all conditioned things. 

 The monks truly became disenchanted, let go of everything — and many attained Arahantship.

- In the **Āditta-pariyāya Sutta** (The Fire Sermon, SN 35.28), the Buddha described how the eye, forms, eye-consciousness, eye-contact, feeling… (and all six sense bases) are burning with the fires of greed, aversion, and delusion, burning with birth, aging, death, sorrow, lamentation, pain, grief, and despair. 

 Upon hearing this, the monks became disenchanted with everything, let go of everything — and awakened.

In **AN 7.72**, the Buddha taught the monks that they would rather undergo the most severe punishment than embrace a woman or accept the respect, offerings, and gains from laypeople while living as a monk who has broken his precepts (a “defeated” or pārājika monk). He explained that doing so would lead them to a bad destination (lower realms). He urged the monks to practice diligently without negligence. 

At that time, some monks, stirred by the Buddha’s admonition, immediately aroused mindfulness and developed insight meditation. As a result, **60 monks attained Arahantship**.

In **AN 1.297**, the Buddha said that frequently practicing the **ten recollections** (anussati) can lead to: 

disenchantment (with worldly things), dispassion, cessation, peace, knowledge and vision, awakening, and Nibbāna. 

These are: 

1. Recollection of the Buddha 

2. Recollection of the Dhamma 

3. Recollection of the Sangha 

4. Recollection of precepts (sīla) 

5. Recollection of generosity (cāga) 

6. Recollection of the devas 

7. Mindfulness of breathing 

8. Recollection of death 

9. Recollection of the body 

10. Recollection of Nibbāna 

Interesting, isn’t it?

All ten recollections can serve as methods to develop stillness (samādhi). Stillness gives rise to wisdom, and wisdom gives rise to letting go. Therefore, they can lead to the realization of the noble path and fruit.

- **Recollection of the Buddha** involves remembering the Buddha’s various qualities, especially the purity of his mind. When we incline toward that purity and the removal of defilements, our mind naturally inclines toward the complete cessation of defilements (Nibbāna), creating the possibility of attaining the path and fruit. 

- **Recollection of the Sangha** works on a similar principle. 

- **Recollection of the Dhamma** involves contemplating the qualities of the Dhamma. What best represents the core of the Buddha’s teaching? The **Four Noble Truths**. Reflecting on the Four Noble Truths and the characteristics of the Dhamma can give rise to insight and realization, especially since it aligns with the “contemplation of dhammas” in the four foundations of mindfulness (satipaṭṭhāna). 

- **Recollection of generosity** is about remembering the act of giving up sense of self and stinginess. 

- **Recollection of precepts** is about remembering how we refrain from following our defilements and impurities. 

When we recollect our own acts of generosity or moral precepts, we are recollecting the weakening of 'self' and defilements. This not only builds stillness but also fosters letting go, creating the possibility of realization. 

- **Recollection of the devas** (AN 6.25): The Buddha taught us to recollect the qualities of the devas—faith, generosity, precepts, learning (of Dhamma), and wisdom—and to reflect that these same qualities exist within ourselves. Among these, **wisdom** is key. As we deepen this contemplation of impermanence, arising and passing away, and the cessation , unsatisfactoriness; wisdom naturally arises and can lead to realization. 

- **Recollection of death**: Reflecting that death can come at any moment helps us loosen attachment to everything, leading to letting go. Realization is possible here too. 

- **Mindfulness of breathing** and **recollection of the body** belong to the body foundation of mindfulness (kāyānupassanā) in the four foundations of mindfulness. Both are meditation practices that lead to disenchantment and letting go. 

- **Recollection of Nibbāna**: As taught by Luang Por Lersi Lingdam, we should “keep the mind solely on Nibbāna.” What is Nibbāna? It is the complete cessation of greed, aversion, and delusion; or the extinguishment of the five aggregates flow. When we steadily direct the mind toward this, it naturally inclines toward Nibbāna and letting go. The path and fruit can arise from this practice.

Then why does the Buddha say in **SN 53** that the practice of the first, second, third, and fourth jhānas “slants, slopes, and inclines toward Nibbāna”? 

And in **DN 29**, he says that anyone who dwells in the bliss of jhāna will experience one of four results: stream-entry, once-return, non-return, or arahantship?

Ajahn Brahm explains that **jhāna occurs when letting go and relaxing to the max**. When we regularly practice jhāna, we can maintain a mind that is constantly letting go. This not only supports wisdom but also helps develop disenchantment, dispassion, and detachment—thus directly supporting the arising of the path and fruit.

The key to realizing the path and fruit lies in **becoming disenchanted with the world** and **letting go of clinging**.

Therefore, **any teaching that points toward letting go**—regardless of whether it comes from Theravāda, Mahāyāna, or any other tradition—has the potential to lead to awakening. 

Even if the speaker has no such intention, the listener may still awaken.

關於修行，我們讀原始經典，會看到佛陀時代的修行人很誇張，每天只睡4個小時，其餘時間都在修行。 （Ref.AN4.37）

但是現代那些研究說，一個成年人每天應睡7-9個小時。 

那麼睡4個小時豈非自我折磨的苦行？ 

不~我們不要斷章取義

佛陀說睡四個小時，是鼓勵那些比丘專修清醒。就是無論白天和黑夜，一切時間都禪修，讓心遠離五蓋。到了10pm-2am 的那段時間，就先作意何時要起床，然後再獅子臥休息；醒來後繼續修行。

所以我們看到，要達成只睡4個小時，是有條件的--那天必須不斷、無間斷地修行。

如果我們沒有精進修行，讓貪嗔癡主導生活，這是很損耗能量的。這也是一般人的生活方式。如此，只睡四個小時是不夠的。 當我們東施效顰，反而另一天會特別累，連禪修都禪修不到。原本想著入定，最後變成入眠了😂 我們都會有此感受。

當信徒打坐時昏昏入睡，說自己有昏沉睡眠蓋時；Ajahn Brahm 尤其注重信徒的睡眠素質、是否睡得夠。如果知道信徒嚴重缺乏睡眠，就會叫他們先補眠再來禪修。有些信徒參加禪營，就這樣頭幾天除了吃飯的時間外，都在補眠。 但最後...他們卻成為了禪營中最優秀的禪修者之一！

真正能夠只睡4個小時或更少的，是那些大量修習禪定的人。當他們全天修習禪定，他們的心一直都處於飽滿、喜悅、精神、清爽的狀態，因為貪嗔癡而損耗的能量極少。 以致雖然他們沒有特別鞭策自己，也能4個小時內自動起床。

因此修行必須有理有由，學習佛陀在《轉法輪經》中教導那樣，要遠離沉迷睡眠，但同時也要遠離自我折磨，走在中道上。 不要苦了自己之餘什麼也得不到

When it comes to spiritual practice, if we read the original scriptures, we’ll notice that during the Buddha’s time, practitioners were quite extreme — they slept only 4 hours a day, spending the rest of their time in practice. (Ref: AN 4.37)

But modern research tells us that an average adult should sleep 7–9 hours per day.

So doesn’t sleeping only 4 hours amount to self-torture and asceticism?

No — we shouldn’t take it out of context.

When the Buddha spoke of sleeping four hours, he was encouraging those bhikkhus who were intensively practicing wakefulness: staying in meditation at all times, day and night, keeping the mind free from the five hindrances. During the period from 10 pm to 2 am, they would first make a firm determination about when to wake up, then lie down in the lion’s posture to rest. Upon waking, they would immediately resume practice.

So we can see that being able to sleep only 4 hours comes with a condition — that day must be filled with continuous, uninterrupted practice.

If we aren’t diligently practicing, and instead allow greed, aversion, and delusion to dominate our life (which is how most ordinary people live), we drain a huge amount of energy. In such a lifestyle, 4 hours of sleep is simply not enough.

When we try to imitate them without the proper foundation , the next day we often feel especially exhausted — so tired that we can’t even meditate properly. We plan to enter into deep stillness,” but end up falling deeply asleep 😂 We’ve all experienced this.

When laypeople meditate and keep dozing off, complaining about sloth & torpor, Ajahn Brahm places great emphasis on the quality of their sleep and whether they are getting enough rest. If he knows a student is severely sleep-deprived, he will tell them to catch up on sleep first before practicing. Some retreat participants spend the first few days sleeping almost the entire time (except during meals). Yet in the end… many of them become among the very best meditators in the whole retreat!

The people who can truly function well on 4 hours or even less are those who have developed a great deal of deep samādhi (meditative absorption). When they spend the whole day in meditation, their mind remains full, joyful, alert, and refreshed. Because they waste very little energy on greed, aversion, and delusion, they naturally wake up refreshed after just 4 hours — without needing to force themselves.

Therefore, practice must be done wisely and reasonably. As the Buddha taught in the Dhammacakkappavattana Sutta (Setting the Wheel of Dhamma in Motion), we should avoid indulgence in sleep, but at the same time we must also avoid self-torment. We walk the Middle Way — not torturing ourselves and ending up gaining nothing.

佛陀曾說，快樂是禪定生起的近因（AN11.1）

要在日常生活中維持穩定的禪定，除了可以一直專注自己喜歡的禪修業處外

更重要的是，要從生活中找到快樂、樂趣

當隆波甘哈派遣阿贊耀（耀師父）到香港教學時，隆波特別強調——教他們快樂地工作！

但我們所做的一切，必須是遠離煩惱、遠離貪嗔癡、遠離不善的，不然，這就是邪定了，是被五蓋籠罩的‘禪定’

當我們從學業、工作中找到快樂

當我們享受每一個呼吸

當我們覺得每一個身體的姿勢都很有趣、很值得留意

當我們覺得自己不同的情緒很有趣、很值得留意

當我們覺得佛法很有趣、很值得學習

當我們看到不同的東西時，都覺得他們身上的顏色很具趣味性

如此，快樂就會生起，禪定也會緊隨而至

我們整個生命便會充滿著平靜和喜悅

The Buddha once said that happiness is the proximate cause for the arising of stillness (AN11.1). 

To maintain stable stillness in daily life, besides consistently focusing on one's preferred meditation object, 

it is even more important to find happiness and joy in life. 

When Luang Por Ganha sent Ajahn Yiu  to teach in Hong Kong, Luang Por specifically emphasized—teach them to work joyfully! 

However, everything we do must be free from defilements, free from greed, aversion, and delusion, and free from unwholesomeness. Otherwise, it would be wrong stillness—a "stillness" shrouded by the five hindrances. 

When we find joy in our studies and work, 

when we enjoy every breath, 

when we find each bodily posture interesting and worthy of attention, 

when we find our different emotions interesting and worthy of attention, 

when we find the Dhamma interesting and worthy of study, 

when we observe various things and find the colors on them fascinating— 

then, happiness will arise, and stillness will follow closely. 

Our entire life will be filled with tranquility and joy. 

如果我們的煩惱現在很厚重，但發願要以最快的速度證悟涅槃

這就真是唐三藏取西經了--困難重重~

當我們的貪嗔癡那麼厚，要達到0貪嗔癡的涅槃，通常要許多挫折來打擊我們的

如果我們貪權，就突然許多人不聽我們的、不受我們控制

如果我們貪錢，就突然全部錢都沒了

如果我們好色，就讓我們追不到女孩子、男孩子，或者因為好色而闖禍

如果我們貪求尊重、地位，就突然許多人都不尊重我們

如果我們貪名，就突然許多人說我們是非、罵我們

如果我們貪吃，就一直沒得吃

如果我們貪認同，就沒人認同我們

如果我們執著人，那人就突然離開我們

如果我們執著善法、美德，就突然失去那個善法，或者有人罵我們壞蛋

然後我們就會很痛苦了

當我們很痛苦時會做什麼？ 修行😂

第二聖諦：渴求是痛苦的原因

第三聖諦：渴求的止息是痛苦的止息

我們就修習八聖道來止息渴求和痛苦

所以如果我們遇到困難、挫折，請不要氣餒

可能是證得初果、二果、三果、阿羅漢果的契機呢~

If our defilements  are very thick right now, but we make a vow to attain enlightenment and realize Nibbāna as quickly as possible, 

this is truly like Tang Sanzang  journeying to the West to fetch the scriptures—full of hardships and obstacles all the way~

When our greed, aversion, and delusion are so thick, reaching the state of zero greed, hatred, and delusion of Nibbāna usually requires many setbacks and blows to shatter them.

- If we crave power, suddenly many people won't listen to us or be under our control. 

- If we crave money, suddenly all our money disappears. 

- If we are lustful, we then can't pursue the girl or boy we want, or we get into trouble because of our lust. 

- If we crave respect and status, suddenly many people no longer respect us. 

- If we crave fame, suddenly many people gossip about us, criticize us, or slander us. 

- If we crave food, we keep having nothing to eat. 

- If we crave approval and recognition, no one acknowledges us. 

- If we cling to a person, that person suddenly leaves us. 

- If we cling to wholesome qualities or virtues, suddenly we lose them, or someone calls us a bad person.

Then we become very painful and suffering.

When we are in great pain, what do we do? We practice! 😂

**The Second Noble Truth**: Craving  is the cause of suffering. 

**The Third Noble Truth**: The cessation of craving is the cessation of suffering.

We then cultivate the Noble Eightfold Path to bring craving and suffering to an end.

So, if we encounter difficulties and setbacks, please do not be discouraged. 

It might just be the very opportunity to attain the first fruit (stream-entry), second fruit, third fruit, or even Arahantship~