克服恐懼Overcoming fear 

那時，婆羅門闍努索尼（Jāṇussoṇi）走到世尊（Bhagavā）那裡去。走到以後，他和世尊互相問候。互相問候、寒暄完畢之後，他就在一旁坐下。坐在一旁的婆羅門闍努索尼對世尊說了這樣的話：

「尊者喬答摩（bho Gotama）啊，我是這樣說、這樣見解的人：『凡是有死亡之法的人，沒有一個不怕死、不對死亡感到驚恐的。』」

「婆羅門，確實有有死亡之法的人會怕死、會對死亡感到驚恐；婆羅門，但也有有死亡之法的人不會怕死、不會對死亡感到驚恐。

「婆羅門，哪一種有死亡之法的人會怕死、會對死亡感到驚恐呢？婆羅門，在這裡，有一個人對諸欲（大義釋：諸欲=好的影像、聲音、氣味、味道、所觸，包括一切物質資產）還沒有離貪，欲念還沒有離去，愛戀還沒有離去，渴愛還沒有離去，熱惱還沒有離去，貪愛還沒有離去。這時，有一種嚴重的病痛觸及他。當他被那嚴重的病痛觸及時，他心裡這樣想：『我喜愛的那些欲，竟然要捨棄我了；我竟然也要捨棄那些我所喜愛的欲了。』於是他憂愁、疲憊、哀泣，捶胸痛哭，陷於迷亂。婆羅門，這就是有死亡之法的人會怕死、會對死亡感到驚恐。

「婆羅門，再者，在這裡，有一個人對身體還沒有離貪，欲念還沒有離去，愛戀還沒有離去，渴愛還沒有離去，熱惱還沒有離去，貪愛還沒有離去。這時，有一種嚴重的病痛觸及他。當他被那嚴重的病痛觸及時，他心裡這樣想：『我喜愛的這個身體，竟然要捨棄我了；我竟然也要捨棄這個我所喜愛的身體了。』於是他憂愁、疲憊、哀泣，捶胸痛哭，陷於迷亂。婆羅門，這也是有死亡之法的人會怕死、會對死亡感到驚恐。

「婆羅門，再者，在這裡，有一個人沒有做過善事，沒有做過善業，沒有做過能作避難處的事；卻做過惡事，做過凶殘的事，做過罪惡的事。這時，有一種嚴重的病痛觸及他。當他被那嚴重的病痛觸及時，他心裡這樣想：『我竟然沒有做過善事，沒有做過善業，沒有做過能作避難處的事；卻做過惡事，做過凶殘的事，做過罪惡的事。凡是那些沒有做過善事、沒有做過善業、沒有做過能作避難處的事，卻做過惡事、做過凶殘的事、做過罪惡的事的人，他們死後所去的趣處，我死後也要去那個趣處了。』於是他憂愁、疲憊、哀泣，捶胸痛哭，陷於迷亂。婆羅門，這也是有死亡之法的人會怕死、會對死亡感到驚恐。

「婆羅門，再者，在這裡，有一個人對正法（saddhamma）心存疑惑、猶豫不決，還沒有到達確信 （義注：是說他在八處帶有疑惑：佛、法、僧的功德，以及戒定慧者三學（sikkhā），以及過去世，以及未來世，以及過去世與未來世，以及緣起（paṭiccasamuppāda）。這時，有一種嚴重的病痛觸及他。當他被那嚴重的病痛觸及時，他心裡這樣想：『我竟然對正法心存疑惑、猶豫不決，還沒有到達確信。』於是他憂愁、疲憊、哀泣，捶胸痛哭，陷於迷亂。婆羅門，這也是有死亡之法的人會怕死、會對死亡感到驚恐。婆羅門，這就是四種有死亡之法的人會怕死、會對死亡感到驚恐。

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「婆羅門，哪一種有死亡之法的人不會怕死、不會對死亡感到驚恐呢？婆羅門，在這裡，有一個人對諸欲已經離貪，欲念已經離去，愛戀已經離去，渴愛已經離去，熱惱已經離去，貪愛已經離去。這時，有一種嚴重的病痛觸及他。當他被那嚴重的病痛觸及時，他心裡不會這樣想：『我喜愛的那些欲，竟然要捨棄我了；我竟然也要捨棄那些我所喜愛的欲了。』他不憂愁、不疲憊、不哀泣，不捶胸痛哭，不陷於迷亂。婆羅門，這就是有死亡之法的人不會怕死、不會對死亡感到驚恐。

「婆羅門，再者，在這裡，有一個人對身體已經離貪，欲念已經離去，愛戀已經離去，渴愛已經離去，熱惱已經離去，貪愛已經離去。這時，有一種嚴重的病痛觸及他。當他被那嚴重的病痛觸及時，他心裡不會這樣想：『我喜愛的這個身體，竟然要捨棄我了；我竟然也要捨棄這個我所喜愛的身體了。』他不憂愁、不疲憊、不哀泣，不捶胸痛哭，不陷於迷亂。婆羅門，這也是有死亡之法的人不會怕死、不會對死亡感到驚恐。

「婆羅門，再者，在這裡，有一個人沒有做過惡事，沒有做過凶殘的事，沒有做過罪惡的事；卻做過善事，做過善業，做過能作避難處的事。這時，有一種嚴重的病痛觸及他。當他被那嚴重的病痛觸及時，他心裡這樣想：『我竟然沒有做過惡事，沒有做過凶殘的事，沒有做過罪惡的事；卻做過善事，做過善業，做過能作避難處的事。凡是那些沒有做過惡事、沒有做過凶殘的事、沒有做過罪惡的事，卻做過善事、做過善業、做過能作避難處的事的人，他們死後所去的趣處，我死後也要去那個趣處了。』他不憂愁、不疲憊、不哀泣，不捶胸痛哭，不陷於迷亂。婆羅門，這也是有死亡之法的人不會怕死、不會對死亡感到驚恐。

「婆羅門，再者，在這裡，有一個人對正法沒有疑惑、沒有猶豫，已經到達確信。這時，有一種嚴重的病痛觸及他。當他被那嚴重的病痛觸及時，他心裡這樣想：『我竟然對正法沒有疑惑、沒有猶豫，已經到達確信。』他不憂愁、不疲憊、不哀泣，不捶胸痛哭，不陷於迷亂。婆羅門，這也是有死亡之法的人不會怕死、不會對死亡感到驚恐。婆羅門，這就是四種有死亡之法的人不會怕死、不會對死亡感到驚恐。」

「太殊勝了，尊者喬答摩（bho Gotama）！太殊勝了，尊者喬答摩！尊者喬答摩啊，就像有人把翻倒的東西扶正，把遮蓋著的東西揭開，為迷路的人指出道路，或在黑暗中高舉油燈，讓有眼的人看見諸色；同樣地，尊者喬答摩用種種方便闡明了法。我歸依尊者喬答摩，也歸依法（Dhamma），也歸依比丘僧團（bhikkhusaṅgha）。請尊者喬答摩從今日起，認定我為終生歸依的優婆塞（upāsaka）。」

## English

On that occasion, the brahmin Jāṇussoṇi went to the Blessed One (Bhagavā). Having gone there, he exchanged greetings with the Blessed One. When they had finished exchanging greetings and courtesies, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One:

“Master Gotama (bho Gotama), I am one who speaks thus and holds this view: ‘There is no one subject to death who does not fear death, who does not fall into terror of death.’”

“Brahmin, there is indeed one subject to death who fears death and falls into terror of death; but, brahmin, there is also one subject to death who does not fear death and does not fall into terror of death.

“And who, brahmin, is the one subject to death who fears death and falls into terror of death? Here, brahmin, someone has not removed lust for sensual pleasures (the Mahāniddesa: sensual pleasures mean agreeable sights, sounds, smells, tastes, and tangible objects, including all material possessions), has not removed desire, has not removed affection, has not removed craving, has not removed burning, has not removed thirst. Then a grave illness touches him. Touched by that grave illness, he thinks: ‘The sensual pleasures I love are going to leave me, and I am going to leave the sensual pleasures I love.’ He grieves, is worn out, laments, weeps beating his chest, and falls into confusion. This, brahmin, is the one subject to death who fears death and falls into terror of death.

“Furthermore, brahmin, here someone has not removed lust for the body, has not removed desire, has not removed affection, has not removed craving, has not removed burning, has not removed thirst. Then a grave illness touches him. Touched by that grave illness, he thinks: ‘This body I love is going to leave me, and I am going to leave this body I love.’ He grieves, is worn out, laments, weeps beating his chest, and falls into confusion. This too, brahmin, is the one subject to death who fears death and falls into terror of death.

“Furthermore, brahmin, here someone has done no good, has done no wholesome deed, has done nothing that can serve as a refuge; but he has done evil, has done cruel deeds, has done wicked deeds. Then a grave illness touches him. Touched by that grave illness, he thinks: ‘I have done no good, done no wholesome deed, done nothing that can serve as a refuge; but I have done evil, done cruel deeds, done wicked deeds. Whatever destination awaits those who have done no good, done no wholesome deed, done nothing that can serve as a refuge, but have done evil, done cruel deeds, done wicked deeds — after death I am going to that destination.’ He grieves, is worn out, laments, weeps beating his chest, and falls into confusion. This too, brahmin, is the one subject to death who fears death and falls into terror of death.

“Furthermore, brahmin, here someone is doubtful and uncertain about the true Dhamma (saddhamma), and has not reached certainty (the commentary: this means he is possessed of doubt in eight matters — the qualities of the Buddha, the Dhamma, and the Saṅgha; the threefold training of precept, samadhi, and wisdom (sikkhā); the past life; the future life; both past and future lives; and dependent origination (paṭiccasamuppāda)). Then a grave illness touches him. Touched by that grave illness, he thinks: ‘I am doubtful and uncertain about the true Dhamma, and have not reached certainty.’ He grieves, is worn out, laments, weeps beating his chest, and falls into confusion. This too, brahmin, is the one subject to death who fears death and falls into terror of death. These, brahmin, are the four kinds of persons subject to death who fear death and fall into terror of death.

“And who, brahmin, is the one subject to death who does not fear death and does not fall into terror of death? Here, brahmin, someone has removed lust for sensual pleasures, has removed desire, has removed affection, has removed craving, has removed burning, has removed thirst. Then a grave illness touches him. Touched by that grave illness, he does not think: ‘The sensual pleasures I love are going to leave me, and I am going to leave the sensual pleasures I love.’ He does not grieve, is not worn out, does not lament, does not weep beating his chest, and does not fall into confusion. This, brahmin, is the one subject to death who does not fear death and does not fall into terror of death.

“Furthermore, brahmin, here someone has removed lust for the body, has removed desire, has removed affection, has removed craving, has removed burning, has removed thirst. Then a grave illness touches him. Touched by that grave illness, he does not think: ‘This body I love is going to leave me, and I am going to leave this body I love.’ He does not grieve, is not worn out, does not lament, does not weep beating his chest, and does not fall into confusion. This too, brahmin, is the one subject to death who does not fear death and does not fall into terror of death.

“Furthermore, brahmin, here someone has done no evil, has done no cruel deed, has done no wicked deed; but he has done good, has done wholesome deeds, has done what can serve as a refuge. Then a grave illness touches him. Touched by that grave illness, he thinks: ‘I have done no evil, done no cruel deed, done no wicked deed; but I have done good, done wholesome deeds, done what can serve as a refuge. Whatever destination awaits those who have done no evil, done no cruel deed, done no wicked deed, but have done good, done wholesome deeds, done what can serve as a refuge — after death I am going to that destination.’ He does not grieve, is not worn out, does not lament, does not weep beating his chest, and does not fall into confusion. This too, brahmin, is the one subject to death who does not fear death and does not fall into terror of death.

“Furthermore, brahmin, here someone is without doubt and without uncertainty about the true Dhamma, and has reached certainty. Then a grave illness touches him. Touched by that grave illness, he thinks: ‘I am without doubt and without uncertainty about the true Dhamma, and have reached certainty.’ He does not grieve, is not worn out, does not lament, does not weep beating his chest, and does not fall into confusion. This too, brahmin, is the one subject to death who does not fear death and does not fall into terror of death. These, brahmin, are the four kinds of persons subject to death who do not fear death and do not fall into terror of death.”

“Excellent, Master Gotama (bho Gotama)! Excellent, Master Gotama! Master Gotama, just as one might set upright what has been overturned, uncover what has been covered, show the way to one who is lost, or hold up an oil lamp in the dark so that those with eyes can see forms — in the same way, Master Gotama has made the Dhamma clear by many methods. I go for refuge to Master Gotama, and also to the Dhamma (Dhamma), and also to the Order of bhikkhus (bhikkhusaṅgha). May Master Gotama accept me as a lay follower (upāsaka) who has gone for refuge from this day on for life.”

## ภาษาไทย

ครั้งนั้น พราหมณ์ชาณุสโสณี (Jāṇussoṇi) เข้าไปเฝ้าพระผู้มีพระภาค (Bhagavā) ครั้นเข้าไปแล้ว ได้ทักทายปราศรัยกับพระผู้มีพระภาค เมื่อจบคำทักทายและปฏิสันถารแล้ว จึงนั่ง ณ ที่สมควร พราหมณ์ชาณุสโสณีผู้นั่ง ณ ที่สมควรได้กราบทูลพระผู้มีพระภาคดังนี้

“ท่านพระโคดม (bho Gotama) ผู้ข้าพเจ้าเป็นผู้มีความเห็นอย่างนี้ พูดอย่างนี้ว่า ‘ผู้ที่มีความตายเป็นธรรมดา ไม่มีผู้ใดเลยที่ไม่กลัวความตาย ไม่ตกอยู่ในความหวาดกลัวต่อความตาย’”

“พราหมณ์ ผู้ที่มีความตายเป็นธรรมดา ย่อมมีทั้งผู้ที่กลัวความตายและตกอยู่ในความหวาดกลัวต่อความตาย และพราหมณ์ ผู้ที่มีความตายเป็นธรรมดา ก็มีทั้งผู้ที่ไม่กลัวความตายและไม่ตกอยู่ในความหวาดกลัวต่อความตาย

“พราหมณ์ ก็ผู้ที่มีความตายเป็นธรรมดา ผู้กลัวความตายและตกอยู่ในความหวาดกลัวต่อความตาย เป็นอย่างไร พราหมณ์ บุคคลบางคนในโลกนี้ ยังไม่ปราศจากราคะในกาม (มหาวิภังค? — ตามข้อความที่ให้มา: มหานิทเทส / 大義釋: กาม คือ รูป เสียง กลิ่น รส โผฏฐัพพะที่น่าพอใจ รวมทั้งทรัพย์สมบัติที่เป็นรูปทั้งหมด) ยังไม่ปราศจากความอยาก ยังไม่ปราศจากความรัก ยังไม่ปราศจากความกระหาย ยังไม่ปราศจากความเร่าร้อน ยังไม่ปราศจากตัณหา ครั้งนั้น โรคภัยที่รุนแรงอย่างใดอย่างหนึ่งถูกต้องเขา เมื่อถูกโรคภัยที่รุนแรงนั้นถูกต้อง เขาย่อมคิดอย่างนี้ว่า ‘กามที่รักของเราจักละทิ้งเราเสียแล้ว และเราก็จักละทิ้งกามที่รักเหล่านั้นเสียแล้ว’ เขาจึงเศร้าโศก ลำบาก รำพัน คร่ำครวญทุบอก ตกอยู่ในความหลง พราหมณ์ นี้คือผู้ที่มีความตายเป็นธรรมดา ผู้กลัวความตายและตกอยู่ในความหวาดกลัวต่อความตาย

“พราหมณ์ อีกประการหนึ่ง บุคคลบางคนในโลกนี้ ยังไม่ปราศจากราคะในกาย ยังไม่ปราศจากความอยาก ยังไม่ปราศจากความรัก ยังไม่ปราศจากความกระหาย ยังไม่ปราศจากความเร่าร้อน ยังไม่ปราศจากตัณหา ครั้งนั้น โรคภัยที่รุนแรงอย่างใดอย่างหนึ่งถูกต้องเขา เมื่อถูกโรคภัยที่รุนแรงนั้นถูกต้อง เขาย่อมคิดอย่างนี้ว่า ‘กายที่รักของเราจักละทิ้งเราเสียแล้ว และเราก็จักละทิ้งกายที่รักนี้เสียแล้ว’ เขาจึงเศร้าโศก ลำบาก รำพัน คร่ำครวญทุบอก ตกอยู่ในความหลง พราหมณ์ แม้นี้ก็คือผู้ที่มีความตายเป็นธรรมดา ผู้กลัวความตายและตกอยู่ในความหวาดกลัวต่อความตาย

“พราหมณ์ อีกประการหนึ่ง บุคคลบางคนในโลกนี้ ไม่ได้ทำกรรมดี ไม่ได้ทำกุศล ไม่ได้ทำสิ่งที่จะเป็นที่พึ่งพิง แต่ได้ทำกรรมชั่ว ได้ทำกรรมหยาบช้า ได้ทำกรรมที่เป็นโทษ ครั้งนั้น โรคภัยที่รุนแรงอย่างใดอย่างหนึ่งถูกต้องเขา เมื่อถูกโรคภัยที่รุนแรงนั้นถูกต้อง เขาย่อมคิดอย่างนี้ว่า ‘เราไม่ได้ทำกรรมดี ไม่ได้ทำกุศล ไม่ได้ทำสิ่งที่จะเป็นที่พึ่งพิง แต่ได้ทำกรรมชั่ว ได้ทำกรรมหยาบช้า ได้ทำกรรมที่เป็นโทษ คติของเหล่าบุคคลผู้ไม่ได้ทำกรรมดี ไม่ได้ทำกุศล ไม่ได้ทำสิ่งที่จะเป็นที่พึ่งพิง แต่ได้ทำกรรมชั่ว ได้ทำกรรมหยาบช้า ได้ทำกรรมที่เป็นโทษ เราตายไปแล้วก็จักไปสู่คตินั้น’ เขาจึงเศร้าโศก ลำบาก รำพัน คร่ำครวญทุบอก ตกอยู่ในความหลง พราหมณ์ แม้นี้ก็คือผู้ที่มีความตายเป็นธรรมดา ผู้กลัวความตายและตกอยู่ในความหวาดกลัวต่อความตาย

“พราหมณ์ อีกประการหนึ่ง บุคคลบางคนในโลกนี้ ยังสงสัย ยังลังเลในสัทธรรม (saddhamma) ยังไม่ถึงความมั่นใจ (อรรถกถา: คือเขายังประกอบด้วยความสงสัยในที่แปดแห่ง คือ คุณของพระพุทธ พระธรรม พระสงฆ์ และสิกขาสาม คือ ศีล สมาธิ ปัญญา (sikkhā) และอดีตชาติ และอนาคตชาติ และทั้งอดีตชาติกับอนาคตชาติ และปฏิจจสมุปบาท (paṭiccasamuppāda)) ครั้งนั้น โรคภัยที่รุนแรงอย่างใดอย่างหนึ่งถูกต้องเขา เมื่อถูกโรคภัยที่รุนแรงนั้นถูกต้อง เขาย่อมคิดอย่างนี้ว่า ‘เรายังสงสัย ยังลังเลในสัทธรรม ยังไม่ถึงความมั่นใจ’ เขาจึงเศร้าโศก ลำบาก รำพัน คร่ำครวญทุบอก ตกอยู่ในความหลง พราหมณ์ แม้นี้ก็คือผู้ที่มีความตายเป็นธรรมดา ผู้กลัวความตายและตกอยู่ในความหวาดกลัวต่อความตาย พราหมณ์ เหล่านี้คือบุคคลสี่จำพวกที่มีความตายเป็นธรรมดา ผู้กลัวความตายและตกอยู่ในความหวาดกลัวต่อความตาย

“พราหมณ์ ก็ผู้ที่มีความตายเป็นธรรมดา ผู้ไม่กลัวความตายและไม่ตกอยู่ในความหวาดกลัวต่อความตาย เป็นอย่างไร พราหมณ์ บุคคลบางคนในโลกนี้ ปราศจากราคะในกามแล้ว ปราศจากความอยากแล้ว ปราศจากความรักแล้ว ปราศจากความกระหายแล้ว ปราศจากความเร่าร้อนแล้ว ปราศจากตัณหาแล้ว ครั้งนั้น โรคภัยที่รุนแรงอย่างใดอย่างหนึ่งถูกต้องเขา เมื่อถูกโรคภัยที่รุนแรงนั้นถูกต้อง เขาไม่คิดอย่างนี้ว่า ‘กามที่รักของเราจักละทิ้งเราเสียแล้ว และเราก็จักละทิ้งกามที่รักเหล่านั้นเสียแล้ว’ เขาไม่เศร้าโศก ไม่ลำบาก ไม่รำพัน ไม่คร่ำครวญทุบอก ไม่ตกอยู่ในความหลง พราหมณ์ นี้คือผู้ที่มีความตายเป็นธรรมดา ผู้ไม่กลัวความตายและไม่ตกอยู่ในความหวาดกลัวต่อความตาย

“พราหมณ์ อีกประการหนึ่ง บุคคลบางคนในโลกนี้ ปราศจากราคะในกายแล้ว ปราศจากความอยากแล้ว ปราศจากความรักแล้ว ปราศจากความกระหายแล้ว ปราศจากความเร่าร้อนแล้ว ปราศจากตัณหาแล้ว ครั้งนั้น โรคภัยที่รุนแรงอย่างใดอย่างหนึ่งถูกต้องเขา เมื่อถูกโรคภัยที่รุนแรงนั้นถูกต้อง เขาไม่คิดอย่างนี้ว่า ‘กายที่รักของเราจักละทิ้งเราเสียแล้ว และเราก็จักละทิ้งกายที่รักนี้เสียแล้ว’ เขาไม่เศร้าโศก ไม่ลำบาก ไม่รำพัน ไม่คร่ำครวญทุบอก ไม่ตกอยู่ในความหลง พราหมณ์ แม้นี้ก็คือผู้ที่มีความตายเป็นธรรมดา ผู้ไม่กลัวความตายและไม่ตกอยู่ในความหวาดกลัวต่อความตาย

“พราหมณ์ อีกประการหนึ่ง บุคคลบางคนในโลกนี้ ไม่ได้ทำกรรมชั่ว ไม่ได้ทำกรรมหยาบช้า ไม่ได้ทำกรรมที่เป็นโทษ แต่ได้ทำกรรมดี ได้ทำกุศล ได้ทำสิ่งที่จะเป็นที่พึ่งพิง ครั้งนั้น โรคภัยที่รุนแรงอย่างใดอย่างหนึ่งถูกต้องเขา เมื่อถูกโรคภัยที่รุนแรงนั้นถูกต้อง เขาย่อมคิดอย่างนี้ว่า ‘เราไม่ได้ทำกรรมชั่ว ไม่ได้ทำกรรมหยาบช้า ไม่ได้ทำกรรมที่เป็นโทษ แต่ได้ทำกรรมดี ได้ทำกุศล ได้ทำสิ่งที่จะเป็นที่พึ่งพิง คติของเหล่าบุคคลผู้ไม่ได้ทำกรรมชั่ว ไม่ได้ทำกรรมหยาบช้า ไม่ได้ทำกรรมที่เป็นโทษ แต่ได้ทำกรรมดี ได้ทำกุศล ได้ทำสิ่งที่จะเป็นที่พึ่งพิง เราตายไปแล้วก็จักไปสู่คตินั้น’ เขาไม่เศร้าโศก ไม่ลำบาก ไม่รำพัน ไม่คร่ำครวญทุบอก ไม่ตกอยู่ในความหลง พราหมณ์ แม้นี้ก็คือผู้ที่มีความตายเป็นธรรมดา ผู้ไม่กลัวความตายและไม่ตกอยู่ในความหวาดกลัวต่อความตาย

“พราหมณ์ อีกประการหนึ่ง บุคคลบางคนในโลกนี้ ไม่สงสัย ไม่ลังเลในสัทธรรม ถึงความมั่นใจแล้ว ครั้งนั้น โรคภัยที่รุนแรงอย่างใดอย่างหนึ่งถูกต้องเขา เมื่อถูกโรคภัยที่รุนแรงนั้นถูกต้อง เขาย่อมคิดอย่างนี้ว่า ‘เราไม่สงสัย ไม่ลังเลในสัทธรรม ถึงความมั่นใจแล้ว’ เขาไม่เศร้าโศก ไม่ลำบาก ไม่รำพัน ไม่คร่ำครวญทุบอก ไม่ตกอยู่ในความหลง พราหมณ์ แม้นี้ก็คือผู้ที่มีความตายเป็นธรรมดา ผู้ไม่กลัวความตายและไม่ตกอยู่ในความหวาดกลัวต่อความตาย พราหมณ์ เหล่านี้คือบุคคลสี่จำพวกที่มีความตายเป็นธรรมดา ผู้ไม่กลัวความตายและไม่ตกอยู่ในความหวาดกลัวต่อความตาย”

“อัศจรรย์จริง ท่านพระโคดม (bho Gotama) อัศจรรย์จริง ท่านพระโคดม ท่านพระโคดมเปรียบเหมือนบุคคลพลิกของที่คว่ำขึ้น เปิดของที่ปิดไว้ บอกทางแก่ผู้หลงทาง หรือส่องประทีปน้ำมันในที่มืด เพื่อให้ผู้มีจักษุเห็นรูปฉันใด ท่านพระโคดมก็ประกาศธรรมโดยปริยายเป็นอันมากฉันนั้น ข้าพเจ้าขอถึงท่านพระโคดมเป็นสรณะ ทั้งถึงพระธรรม (Dhamma) เป็นสรณะ และถึงภิกษุสงฆ์ (bhikkhusaṅgha) เป็นสรณะ ขอท่านพระโคดมจงจำข้าพเจ้าไว้ว่าเป็นอุบาสก (upāsaka) ผู้ถึงสรณะจนตลอดชีวิต ตั้งแต่วันนี้เป็นต้นไป”

## Tiếng Việt

Lúc bấy giờ, bà-la-môn Xà-nô-xô-ni (Jāṇussoṇi) đi đến chỗ Thế Tôn (Bhagavā). Đến nơi, ông chào hỏi Thế Tôn. Sau khi chào hỏi và chuyện trò xã giao xong, ông ngồi xuống một bên. Bà-la-môn Xà-nô-xô-ni ngồi một bên bạch Thế Tôn như sau:

“Thưa Tôn giả Kiều-đáp-ma (bho Gotama), tôi là người nói như vậy, thấy như vậy: ‘Phàm người có pháp chết, không một ai không sợ chết, không rơi vào kinh hoàng trước cái chết.’”

“Này bà-la-môn, quả thật có người có pháp chết thì sợ chết, rơi vào kinh hoàng trước cái chết; nhưng này bà-la-môn, cũng có người có pháp chết thì không sợ chết, không rơi vào kinh hoàng trước cái chết.

“Này bà-la-môn, thế nào là người có pháp chết thì sợ chết, rơi vào kinh hoàng trước cái chết? Này bà-la-môn, ở đây có một người đối với các dục (Đại nghĩa thích / Mahāniddesa: các dục là hình sắc, âm thanh, mùi, vị, xúc chạm đáng ưa, gồm cả mọi tài sản vật chất) chưa ly tham, dục niệm chưa lìa, luyến ái chưa lìa, khát ái chưa lìa, nóng bức chưa lìa, tham ái chưa lìa. Khi ấy, một bệnh nặng xúc chạm ông ta. Khi bị bệnh nặng ấy xúc chạm, ông nghĩ: ‘Những dục ta yêu thương sắp bỏ ta; ta cũng sắp bỏ những dục ta yêu thương.’ Ông ưu sầu, mệt mỏi, than khóc, đấm ngực khóc lóc, rơi vào mê loạn. Này bà-la-môn, đây là người có pháp chết thì sợ chết, rơi vào kinh hoàng trước cái chết.

“Này bà-la-môn, lại nữa, ở đây có một người đối với thân chưa ly tham, dục niệm chưa lìa, luyến ái chưa lìa, khát ái chưa lìa, nóng bức chưa lìa, tham ái chưa lìa. Khi ấy, một bệnh nặng xúc chạm ông ta. Khi bị bệnh nặng ấy xúc chạm, ông nghĩ: ‘Thân ta yêu thương sắp bỏ ta; ta cũng sắp bỏ thân ta yêu thương này.’ Ông ưu sầu, mệt mỏi, than khóc, đấm ngực khóc lóc, rơi vào mê loạn. Này bà-la-môn, đây cũng là người có pháp chết thì sợ chết, rơi vào kinh hoàng trước cái chết.

“Này bà-la-môn, lại nữa, ở đây có một người không làm việc thiện, không làm thiện nghiệp, không làm việc có thể làm chỗ nương; lại làm việc ác, làm việc hung tàn, làm việc tội lỗi. Khi ấy, một bệnh nặng xúc chạm ông ta. Khi bị bệnh nặng ấy xúc chạm, ông nghĩ: ‘Ta không làm việc thiện, không làm thiện nghiệp, không làm việc có thể làm chỗ nương; lại làm việc ác, làm việc hung tàn, làm việc tội lỗi. Phàm những người không làm việc thiện, không làm thiện nghiệp, không làm việc có thể làm chỗ nương, lại làm việc ác, làm việc hung tàn, làm việc tội lỗi, sau khi chết họ đi đến cõi nào, ta chết rồi cũng sẽ đi đến cõi ấy.’ Ông ưu sầu, mệt mỏi, than khóc, đấm ngực khóc lóc, rơi vào mê loạn. Này bà-la-môn, đây cũng là người có pháp chết thì sợ chết, rơi vào kinh hoàng trước cái chết.

“Này bà-la-môn, lại nữa, ở đây có một người đối với chánh pháp (saddhamma) còn nghi ngờ, do dự, chưa đạt đến xác tín (nghĩa chú: nghĩa là ông mang nghi ở tám chỗ — công đức của Phật, Pháp, Tăng, cùng tam học giới, định, tuệ (sikkhā), cùng đời quá khứ, cùng đời vị lai, cùng cả đời quá khứ và đời vị lai, cùng duyên khởi (paṭiccasamuppāda)). Khi ấy, một bệnh nặng xúc chạm ông ta. Khi bị bệnh nặng ấy xúc chạm, ông nghĩ: ‘Ta còn nghi ngờ, do dự đối với chánh pháp, chưa đạt đến xác tín.’ Ông ưu sầu, mệt mỏi, than khóc, đấm ngực khóc lóc, rơi vào mê loạn. Này bà-la-môn, đây cũng là người có pháp chết thì sợ chết, rơi vào kinh hoàng trước cái chết. Này bà-la-môn, đây là bốn hạng người có pháp chết thì sợ chết, rơi vào kinh hoàng trước cái chết.

“Này bà-la-môn, thế nào là người có pháp chết thì không sợ chết, không rơi vào kinh hoàng trước cái chết? Này bà-la-môn, ở đây có một người đối với các dục đã ly tham, dục niệm đã lìa, luyến ái đã lìa, khát ái đã lìa, nóng bức đã lìa, tham ái đã lìa. Khi ấy, một bệnh nặng xúc chạm ông ta. Khi bị bệnh nặng ấy xúc chạm, ông không nghĩ: ‘Những dục ta yêu thương sắp bỏ ta; ta cũng sắp bỏ những dục ta yêu thương.’ Ông không ưu sầu, không mệt mỏi, không than khóc, không đấm ngực khóc lóc, không rơi vào mê loạn. Này bà-la-môn, đây là người có pháp chết thì không sợ chết, không rơi vào kinh hoàng trước cái chết.

“Này bà-la-môn, lại nữa, ở đây có một người đối với thân đã ly tham, dục niệm đã lìa, luyến ái đã lìa, khát ái đã lìa, nóng bức đã lìa, tham ái đã lìa. Khi ấy, một bệnh nặng xúc chạm ông ta. Khi bị bệnh nặng ấy xúc chạm, ông không nghĩ: ‘Thân ta yêu thương sắp bỏ ta; ta cũng sắp bỏ thân ta yêu thương này.’ Ông không ưu sầu, không mệt mỏi, không than khóc, không đấm ngực khóc lóc, không rơi vào mê loạn. Này bà-la-môn, đây cũng là người có pháp chết thì không sợ chết, không rơi vào kinh hoàng trước cái chết.

“Này bà-la-môn, lại nữa, ở đây có một người không làm việc ác, không làm việc hung tàn, không làm việc tội lỗi; lại làm việc thiện, làm thiện nghiệp, làm việc có thể làm chỗ nương. Khi ấy, một bệnh nặng xúc chạm ông ta. Khi bị bệnh nặng ấy xúc chạm, ông nghĩ: ‘Ta không làm việc ác, không làm việc hung tàn, không làm việc tội lỗi; lại làm việc thiện, làm thiện nghiệp, làm việc có thể làm chỗ nương. Phàm những người không làm việc ác, không làm việc hung tàn, không làm việc tội lỗi, lại làm việc thiện, làm thiện nghiệp, làm việc có thể làm chỗ nương, sau khi chết họ đi đến cõi nào, ta chết rồi cũng sẽ đi đến cõi ấy.’ Ông không ưu sầu, không mệt mỏi, không than khóc, không đấm ngực khóc lóc, không rơi vào mê loạn. Này bà-la-môn, đây cũng là người có pháp chết thì không sợ chết, không rơi vào kinh hoàng trước cái chết.

“Này bà-la-môn, lại nữa, ở đây có một người đối với chánh pháp không nghi ngờ, không do dự, đã đạt đến xác tín. Khi ấy, một bệnh nặng xúc chạm ông ta. Khi bị bệnh nặng ấy xúc chạm, ông nghĩ: ‘Ta không nghi ngờ, không do dự đối với chánh pháp, đã đạt đến xác tín.’ Ông không ưu sầu, không mệt mỏi, không than khóc, không đấm ngực khóc lóc, không rơi vào mê loạn. Này bà-la-môn, đây cũng là người có pháp chết thì không sợ chết, không rơi vào kinh hoàng trước cái chết. Này bà-la-môn, đây là bốn hạng người có pháp chết thì không sợ chết, không rơi vào kinh hoàng trước cái chết.”

“Thật vi diệu thay, thưa Tôn giả Kiều-đáp-ma (bho Gotama)! Thật vi diệu thay, thưa Tôn giả Kiều-đáp-ma! Thưa Tôn giả Kiều-đáp-ma, cũng như người lật ngửa vật bị úp, mở ra vật bị che, chỉ đường cho kẻ lạc, hoặc giơ cao đèn dầu trong bóng tối để người có mắt thấy các sắc; cũng vậy, Tôn giả Kiều-đáp-ma đã dùng nhiều phương tiện làm sáng tỏ pháp. Con xin quy y Tôn giả Kiều-đáp-ma, cũng quy y Pháp (Dhamma), cũng quy y chúng Tỳ-kheo (bhikkhusaṅgha). Xin Tôn giả Kiều-đáp-ma từ hôm nay nhận con là ưu-bà-tắc (upāsaka) quy y trọn đời.”

有一次，佛陀住在舍衛城（Sāvatthī）。他對比丘們說：「比丘們。」比丘們回應：「世尊。」佛陀便說：

比丘們，從前，天神和阿修羅曾經展開一場大戰。那時，天帝釋/玉王大帝（Sakka）對三十三天（Tāvatiṃsa）的天神們說：

『諸位，如果你們上了戰場，心裡生起害怕、驚慌，或嚇得寒毛直豎，那時就抬頭看我的旗頂。你們看著我的旗頂，那些害怕、驚慌、寒毛直豎，就會消失。』

『如果沒有看我的旗頂，就看波闍波提天王（Pajāpati）的旗頂。看著他的旗頂，那些害怕、驚慌、寒毛直豎，就會消失。』

『如果沒有看波闍波提天王（Pajāpati）的旗頂，就看伐盧那天王（Varuṇa）的旗頂。看著他的旗頂，那些害怕、驚慌、寒毛直豎，就會消失。』

『如果沒有看伐盧那天王（Varuṇa）的旗頂，就看伊舍那天王（Īsāna）的旗頂。看著他的旗頂，那些害怕、驚慌、寒毛直豎，就會消失。』」

（義注：：據說波闍波提天王（pajāpati）與帝釋容貌相同、壽命相同，在集會中獲得第二個座位。

伐樓那（varuṇa）和伊舍那（īsāna）也是如此。但伐樓那獲得第三個座位，伊舍那獲得第四個座位。）

「比丘們，可是，無論看天帝釋（Sakka）的旗頂，還是看波闍波提天王（Pajāpati）、伐盧那天王（Varuṇa）、伊舍那天王（Īsāna）的旗頂，那些害怕、驚慌、寒毛直豎，有時會消失，有時卻不會消失。

「為什麼？因為天帝釋（Sakka）自己還沒有離開貪、瞋、癡。他還會怕、會慌、會受驚、會逃走。

「但是，比丘們，我這樣對你們說：如果你們走進森林、坐在樹下，或住進空屋，心裡生起害怕、驚慌，或嚇得寒毛直豎，那時就憶念我：

『那位世尊，是阿羅漢、正等正覺者，明與行具足，善逝，能解釋世間者，無上士，調御丈夫，天人師，佛，世尊。』

比丘們，你們憶念我時，那些害怕、驚慌、寒毛直豎，就會消失。

「如果不能憶念我，就憶念法（Dhamma）：

『法是世尊善說的：當下可以看見，沒有時間限制的，邀請人來親自檢驗，（值得被）引導（來看）的，智者可以各自體證。』

比丘們，你們憶念法時，那些害怕、驚慌、寒毛直豎，就會消失。

「如果不能憶念法，就憶念僧（Saṅgha）：

『世尊的聲聞僧眾，是善行道的、正直行道的、如理行道的、正當行道的。那就是四雙八輩的人——世尊的聲聞僧眾，值得供養、值得款待、值得布施、值得合掌禮敬，是世間無上的福田。』

比丘們，你們憶念僧時，那些害怕、驚慌、寒毛直豎，就會消失。

「為什麼？因為如來是阿羅漢、正等正覺者，已經離開貪、瞋、癡。他不怕、不慌、不受驚、不逃走。」

佛陀說完這番話後，善逝、導師又再說：

「在森林裡，在樹下， 

或在空屋中，比丘們， 

憶念正覺的佛陀， 

你們就不會有恐懼。

「若不能憶念佛陀—— 

世間最尊、人群中的領袖， 

就憶念那導向出離、 

被善巧宣說的法。

「若不能憶念那導向出離、 

被善巧宣說的法， 

就憶念僧團—— 

那無上的福田。

「比丘們，這樣憶念佛、 

憶念法、也憶念僧， 

害怕也好，驚慌也好， 

寒毛直豎都不會再有。」 (SN11.3)

## English 

On one occasion the Buddha was staying at Sāvatthī. He addressed the bhikkhus: “Bhikkhus.” 

“Venerable sir,” they replied. The Buddha then said:

“Bhikkhus, once in the past there was a great battle between the gods and the asuras. Then Sakka, lord of the gods—also called the Jade Emperor—addressed the gods of the Thirty-three (Tāvatiṃsa):

‘Friends, if you have gone into battle and fear, panic, or goosebumps should arise in you, then at that time look up at the crest of my banner. When you look at the crest of my banner, that fear, panic, or those goosebumps will disappear.’

‘If you do not look at the crest of my banner, then look at the crest of Pajāpati’s banner, the king of gods. When you look at the crest of Pajāpati’s banner, that fear, panic, or those goosebumps will disappear.’

‘If you do not look at the crest of Pajāpati’s banner, then look at the crest of Varuṇa’s banner, the king of gods. When you look at the crest of Varuṇa’s banner, that fear, panic, or those goosebumps will disappear.’

‘If you do not look at the crest of Varuṇa’s banner, then look at the crest of Īsāna’s banner, the king of gods. When you look at the crest of Īsāna’s banner, that fear, panic, or those goosebumps will disappear.’”

(Commentary: It is said that Pajāpati had the same appearance and the same lifespan as Sakka, and received the second seat in the assembly. Varuṇa and Īsāna were likewise. But Varuṇa received the third seat, and Īsāna the fourth.)

“But, bhikkhus, whether one looks at the crest of Sakka’s banner, or at the crest of Pajāpati’s, Varuṇa’s, or Īsāna’s banner, that fear, panic, or those goosebumps may disappear—or they may not.

“Why is that? Because Sakka himself has not yet abandoned greed, aversion, and delusion. He can still be afraid, panic, be terrified, and run away.

“But I say this, bhikkhus: if you have gone to the forest, sat at the foot of a tree, or entered an empty hut, and fear, panic, or goosebumps should arise in you, then at that time recollect me:

‘That Blessed One is an arahant, a perfectly enlightened Buddha, accomplished in knowledge and conduct, well-gone, one who can explain the world, unsurpassed, trainer of those ready to be trained, teacher of gods and humans, the Buddha, the Blessed One.’

Bhikkhus, when you recollect me, that fear, panic, or those goosebumps will disappear.

“If you cannot recollect me, then recollect the Dhamma:

‘The Dhamma is well expounded by the Blessed One: it can be seen here and now, it is not limited by time, it invites one to come and examine it for oneself, it is worthy of being led to and looked into, and the wise can each realize it for themselves.’

Bhikkhus, when you recollect the Dhamma, that fear, panic, or those goosebumps will disappear.

“If you cannot recollect the Dhamma, then recollect the Saṅgha:

‘The Blessed One’s community of disciples is practicing the good way, the straight way, the reasonable way, the proper way. That is, the four pairs of persons, the eight kinds of individuals—this community of the Blessed One’s disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of joining the palms in reverence, the unsurpassed field of merit for the world.’

Bhikkhus, when you recollect the Saṅgha, that fear, panic, or those goosebumps will disappear.

“Why is that? Because the Tathāgata is an arahant, a perfectly enlightened Buddha. He has abandoned greed, aversion, and delusion. He is not afraid, does not panic, is not terrified, and does not run away.”

When the Buddha had said this, the Well-Gone One, the Teacher, spoke further:

“In the forest, at the foot of a tree, 

or in an empty hut, bhikkhus, 

recollect the fully awakened Buddha, 

and you will have no fear.

“If you cannot recollect the Buddha— 

the eldest in the world, the leader among people— 

then recollect the Dhamma 

that leads out, well taught.

“If you cannot recollect the Dhamma 

that leads out, well taught, 

then recollect the Saṅgha— 

the unsurpassed field of merit.

“Bhikkhus, thus recollecting the Buddha, 

the Dhamma, and the Saṅgha, 

whether fear or panic, 

goosebumps will be no more.” (SN11.3)

---

## ไทย 

สมัยหนึ่ง พระผู้มีพระภาคประทับอยู่ที่เมืองสาวัตถี (Sāvatthī) ตรัสเรียกภิกษุทั้งหลายว่า “ภิกษุทั้งหลาย” 

ภิกษุทั้งหลายทูลรับว่า “พระเจ้าข้า” แล้วพระผู้มีพระภาคจึงตรัสว่า

“ภิกษุทั้งหลาย เมื่อก่อน เทวดากับอสูรได้ทำสงครามครั้งใหญ่ ครั้งนั้น ท้าวสักกะผู้เป็นจอมเทพ / พระยาเทวราช (Sakka) ได้ตรัสกับเทวดาชั้นดาวดึงส์ (Tāvatiṃsa) ว่า

‘ท่านทั้งหลาย ถ้าพวกท่านเข้าสู่สนามรบ แล้วเกิดความกลัว ความตื่นตกใจ หรือขนลุกขนพอง จงเงยหน้าดูยอดธงของเรา เมื่อดูยอดธงของเรา ความกลัว ความตื่นตกใจ หรือขนลุกขนพองนั้นจักหายไป’

‘ถ้าไม่ดูยอดธงของเรา จงดูยอดธงของท้าวประชาบดีเทวราช (Pajāpati) เมื่อดูยอดธงของท้าวประชาบดี ความกลัว ความตื่นตกใจ หรือขนลุกขนพองนั้นจักหายไป’

‘ถ้าไม่ดูยอดธงของท้าวประชาบดี จงดูยอดธงของท้าววรุณเทวราช (Varuṇa) เมื่อดูยอดธงของท้าววรุณ ความกลัว ความตื่นตกใจ หรือขนลุกขนพองนั้นจักหายไป’

‘ถ้าไม่ดูยอดธงของท้าววรุณ จงดูยอดธงของท้าวอีสานเทวราช (Īsāna) เมื่อดูยอดธงของท้าวอีสาน ความกลัว ความตื่นตกใจ หรือขนลุกขนพองนั้นจักหายไป’”

(อรรถกถา: ได้ยินว่า ท้าวประชาบดี (Pajāpati) มีรูปและอายุเหมือนท้าวสักกะ และได้ที่นั่งที่สองในที่ประชุม ท้าววรุณ (Varuṇa) และท้าวอีสาน (Īsāna) ก็เช่นกัน แต่ท้าววรุณได้ที่นั่งที่สาม ท้าวอีสานได้ที่นั่งที่สี่)

“ภิกษุทั้งหลาย แต่ไม่ว่าจะดูยอดธงของท้าวสักกะ (Sakka) หรือยอดธงของท้าวประชาบดี (Pajāpati) ท้าววรุณ (Varuṇa) ท้าวอีสาน (Īsāna) ความกลัว ความตื่นตกใจ หรือขนลุกขนพองนั้น บางครั้งก็หาย บางครั้งก็ไม่หาย

“เพราะเหตุไร เพราะท้าวสักกะเองยังไม่ปราศจากราคะ โทสะ โมหะ ยังกลัว ยังตื่นตกใจ ยังสะดุ้ง และยังหนี

“ส่วนเรา ภิกษุทั้งหลาย กล่าวอย่างนี้ ถ้าพวกเธอเข้าป่า นั่งโคนไม้ หรือเข้าสู่เรือนว่าง แล้วเกิดความกลัว ความตื่นตกใจ หรือขนลุกขนพอง ในเวลานั้นจงระลึกถึงเราว่า

‘พระผู้มีพระภาคพระองค์นั้น เป็นพระอรหันต์ เป็นพระสัมมาสัมพุทธเจ้า ถึงพร้อมด้วยวิชชาและจรณะ เป็นสุคต ผู้สามารถอธิบายโลก เป็นผู้ยอดเยี่ยม เป็นสารถีฝึกบุรุษที่ควรฝึก เป็นศาสดาของเทวดาและมนุษย์ เป็นพระพุทธเจ้า เป็นพระผู้มีพระภาค’

ภิกษุทั้งหลาย เมื่อพวกเธอระลึกถึงเรา ความกลัว ความตื่นตกใจ หรือขนลุกขนพองนั้นจักหายไป

“ถ้าไม่อาจระลึกถึงเรา จงระลึกถึงธรรม (Dhamma) ว่า

‘ธรรมอันพระผู้มีพระภาคตรัสไว้ดีแล้ว เห็นได้ในปัจจุบัน ไม่มีกำหนดกาล เชิญให้มาพิสูจน์ด้วยตนเอง ควรแก่การชักนำไปดู ผู้รู้พึงรู้ได้เฉพาะตน’

ภิกษุทั้งหลาย เมื่อพวกเธอระลึกถึงธรรม ความกลัว ความตื่นตกใจ หรือขนลุกขนพองนั้นจักหายไป

“ถ้าไม่อาจระลึกถึงธรรม จงระลึกถึงสงฆ์ (Saṅgha) ว่า

‘สาวกสงฆ์ของพระผู้มีพระภาค เป็นผู้ปฏิบัติดี ปฏิบัติตรง ปฏิบัติถูกทาง ปฏิบัติชอบ คือบุคคลสี่คู่ แปดจำพวกนี้แล สาวกสงฆ์ของพระผู้มีพระภาค เป็นผู้ควรแก่ของบูชา ควรแก่การต้อนรับ ควรแก่ทักษิณา ควรแก่การประนมมือ เป็นนาบุญอันยอดเยี่ยมของโลก’

ภิกษุทั้งหลาย เมื่อพวกเธอระลึกถึงสงฆ์ ความกลัว ความตื่นตกใจ หรือขนลุกขนพองนั้นจักหายไป

“เพราะเหตุไร เพราะพระตถาคตเป็นพระอรหันต์ เป็นพระสัมมาสัมพุทธเจ้า ปราศจากราคะ โทสะ โมหะแล้ว ไม่กลัว ไม่ตื่นตกใจ ไม่สะดุ้ง และไม่หนี”

เมื่อพระผู้มีพระภาคตรัสอย่างนี้แล้ว พระสุคต พระศาสดา จึงตรัสต่อไปว่า

“ในป่า ก็ดี ที่โคนไม้ ก็ดี 

หรือในเรือนว่าง ภิกษุทั้งหลาย 

จงระลึกถึงพระสัมมาสัมพุทธเจ้า 

พวกเธอจักไม่มีความกลัว

“ถ้าไม่อาจระลึกถึงพระพุทธเจ้า 

ผู้สูงสุดในโลก ผู้นำในหมู่มนุษย์ 

จงระลึกถึงธรรม 

ที่นำไปสู่ทางออก อันตรัสไว้ดีแล้ว

“ถ้าไม่อาจระลึกถึงธรรม 

ที่นำไปสู่ทางออก อันตรัสไว้ดีแล้ว 

จงระลึกถึงสงฆ์ 

นาบุญอันยอดเยี่ยม

“ภิกษุทั้งหลาย เมื่อระลึกถึงพระพุทธ 

ระลึกถึงธรรม และระลึกถึงสงฆ์อย่างนี้ 

ความกลัวก็ดี ความตื่นตกใจก็ดี 

ขนลุกขนพองจักไม่มีอีก” (SN11.3)

---

## Tiếng Việt 

Một thời, Đức Phật trú ở thành Xá-vệ (Sāvatthī). Ngài gọi các Tỷ-kheo: “Này các Tỷ-kheo.” 

Các Tỷ-kheo đáp: “Bạch Thế Tôn.” Đức Phật liền nói:

“Này các Tỷ-kheo, thuở xưa, chư thiên và A-tu-la từng mở một trận đại chiến. Khi ấy, Thiên Đế Thích / Ngọc Hoàng Đại Đế (Sakka) bảo chư thiên cõi Ba Mươi Ba (Tāvatiṃsa):

‘Này các vị, nếu các vị ra trận mà trong lòng sanh sợ hãi, kinh hoàng, hoặc dựng tóc gáy, lúc ấy hãy ngẩng lên nhìn đỉnh cờ của ta. Khi nhìn đỉnh cờ của ta, sự sợ hãi, kinh hoàng, dựng tóc gáy ấy sẽ tiêu mất.’

‘Nếu không nhìn đỉnh cờ của ta, hãy nhìn đỉnh cờ của Thiên vương Ba-xà-ba-đề (Pajāpati). Khi nhìn đỉnh cờ của ông, sự sợ hãi, kinh hoàng, dựng tóc gáy ấy sẽ tiêu mất.’

‘Nếu không nhìn đỉnh cờ của Thiên vương Ba-xà-ba-đề (Pajāpati), hãy nhìn đỉnh cờ của Thiên vương Phạt-lô-na (Varuṇa). Khi nhìn đỉnh cờ của ông, sự sợ hãi, kinh hoàng, dựng tóc gáy ấy sẽ tiêu mất.’

‘Nếu không nhìn đỉnh cờ của Thiên vương Phạt-lô-na (Varuṇa), hãy nhìn đỉnh cờ của Thiên vương Y-xá-na (Īsāna). Khi nhìn đỉnh cờ của ông, sự sợ hãi, kinh hoàng, dựng tóc gáy ấy sẽ tiêu mất.’”

(Sớ giải: Nghe rằng Thiên vương Ba-xà-ba-đề (Pajāpati) có dung mạo và thọ mạng giống Đế Thích, được ghế thứ hai trong pháp hội. Phạt-lô-na (Varuṇa) và Y-xá-na (Īsāna) cũng vậy. Nhưng Phạt-lô-na được ghế thứ ba, Y-xá-na được ghế thứ tư.)

“Này các Tỷ-kheo, thế nhưng, dù nhìn đỉnh cờ của Thiên Đế Thích (Sakka), hay đỉnh cờ của Thiên vương Ba-xà-ba-đề (Pajāpati), Thiên vương Phạt-lô-na (Varuṇa), Thiên vương Y-xá-na (Īsāna), sự sợ hãi, kinh hoàng, dựng tóc gáy ấy có khi tiêu mất, có khi không.

“Vì sao? Vì bản thân Thiên Đế Thích (Sakka) chưa lìa tham, sân, si. Ông vẫn còn sợ, còn hoảng, còn kinh hãi, còn bỏ chạy.

“Nhưng này các Tỷ-kheo, Ta nói như thế này: nếu các ông vào rừng, ngồi dưới gốc cây, hoặc vào ngôi nhà trống, mà trong lòng sanh sợ hãi, kinh hoàng, hoặc dựng tóc gáy, lúc ấy hãy tưởng niệm Ta:

‘Thế Tôn ấy là A-la-hán, Chánh Đẳng Chánh Giác, đầy đủ minh và hạnh, Thiện Thệ, vị có thể giải thích thế gian, bậc Vô thượng, Điều ngự trượng phu, Thiên Nhân Sư, Phật, Thế Tôn.’

Này các Tỷ-kheo, khi các ông tưởng niệm Ta, sự sợ hãi, kinh hoàng, dựng tóc gáy ấy sẽ tiêu mất.

“Nếu không thể tưởng niệm Ta, hãy tưởng niệm Pháp (Dhamma):

‘Pháp được Thế Tôn khéo thuyết: có thể thấy ngay trong hiện tại, không bị giới hạn bởi thời gian, mời người đến tự mình kiểm chứng, đáng được dẫn đến để xem, bậc trí có thể tự mình chứng nghiệm.’

Này các Tỷ-kheo, khi các ông tưởng niệm Pháp, sự sợ hãi, kinh hoàng, dựng tóc gáy ấy sẽ tiêu mất.

“Nếu không thể tưởng niệm Pháp, hãy tưởng niệm Tăng (Saṅgha):

‘Chúng Thanh văn đệ tử của Thế Tôn là những vị hành đạo tốt đẹp, hành đạo ngay thẳng, hành đạo như lý, hành đạo đúng đắn. Đó chính là bốn đôi, tám hạng người—chúng Thanh văn đệ tử của Thế Tôn, đáng cúng dường, đáng tiếp đãi, đáng bố thí, đáng chắp tay lễ kính, là ruộng phước vô thượng của thế gian.’

Này các Tỷ-kheo, khi các ông tưởng niệm Tăng, sự sợ hãi, kinh hoàng, dựng tóc gáy ấy sẽ tiêu mất.

“Vì sao? Vì Như Lai là A-la-hán, Chánh Đẳng Chánh Giác, đã lìa tham, sân, si. Ngài không sợ, không hoảng, không kinh hãi, không bỏ chạy.”

Đức Phật nói xong lời ấy, bậc Thiện Thệ, bậc Đạo Sư lại nói thêm:

“Trong rừng, dưới gốc cây, 

hay trong ngôi nhà trống, này các Tỷ-kheo, 

hãy tưởng niệm Đức Phật Chánh Giác, 

các ông sẽ không còn sợ hãi.

“Nếu không thể tưởng niệm Đức Phật— 

bậc tôn quý nhất thế gian, bậc lãnh đạo giữa loài người— 

hãy tưởng niệm Pháp 

dẫn đến xuất ly, được khéo tuyên thuyết.

“Nếu không thể tưởng niệm Pháp 

dẫn đến xuất ly, được khéo tuyên thuyết, 

hãy tưởng niệm Tăng đoàn— 

ruộng phước vô thượng.

“Này các Tỷ-kheo, tưởng niệm Phật như vậy, 

tưởng niệm Pháp, cũng tưởng niệm Tăng, 

dù sợ hãi hay kinh hoàng, 

dựng tóc gáy sẽ không còn nữa.” (SN11.3)

佛陀說，這個世界有四種力量

1.智慧之力

2.精進之力

3.無罪過之力

4.凝聚力

1.什麼是智慧之力呢？

就是能分清是非黑白的能力

他們知道什麼是善的、什麼是不善的

知道什麼是應該實踐的、什麼是不應該實踐的

知道什麼是足以為聖者之法、什麼是不足以為聖者之法

什麼是善的、應該實踐的呢？ 就是那些不滲雜貪、嗔、癡，沒有傷害自他、沒有讓自他難受，有利自己當下和未來、有利自他的思想、說話、行為

假如那個思想、說話、行為是滲雜貪、嗔、癡，傷害自他、讓自他難受的話，那就是不善的、不應被實踐的

什麼是不足以為聖者之法呢？就是所有惡業，以至一般的德行、十善業等等。為什麼？因為就算沒有人教導，一個人也能自然生起這些德行。而且具備這些德行不會讓人超出欲界

而足以以為聖者之法呢？ 就是能夠導向超出欲界的梵天界、涅槃之法。例如禪那、觀智、神通（神通一般仰賴禪那才能生起）、果位、涅槃 （Vin. Pārājikakaṇḍaṃ.4.199 ;ANA.1.45-46）

2.什麼是精進之力呢？

就是去除任何不善，培育一切善、足以成為聖者之法的努力

3.什麼是無罪過之力呢？

就是具備無罪過的身業、口業、意業

4.什麼是凝聚力/攝力呢？

就是擅於實踐布施、愛語、利行、平等來聯結他人的力量

布施可以是一般物質上、金錢上的餽贈。但佛陀說，最上的布施是佛法之施。（因為佛法有助於讓人去除痛苦，獲得快樂）

愛語可以是一般的讚賞、親切之語，例如稱呼對方為爸爸、媽媽、兄弟、朋友、姐姐、妹妹等等。但佛陀說，最上等的愛語，是對於想聽聞的人一再一再地宣說佛法

利行可以是一般的有益建議；例如哪個人是好人，值得結交；哪個人是壞人，不值得結交，分享應該怎樣讀書才讀得好，分享應該怎樣選科，分享不同的知識、建議。但佛陀說，最上等的利行是勸導那些對三寶沒信心的建立起信心，讓沒德行的人建立起戒德，讓吝嗇的人喜歡上布施，讓沒智慧的人培育起智慧。（這些特質都有助他們今生和來世）

平等可以是一般的尊重，共同相處、同甘共苦。例如一起吃飯、聊天、去旅行、遊玩等等。但佛陀說，最上等的平等是，初果聖者和初果聖者之間的平等，二果聖者和二果聖者之間的平等，三果聖者和三果聖者之間的平等，阿羅漢和阿羅漢之間的平等 （因為佛陀說結交那些戒定慧和自己相等的人，就會融洽地談論關於三學，相互之間生起快樂，這樣的結交不會帶來減損（AN3.26））

這四攝法可以凝聚到一班人、結交到不同人、和不同人建立友誼

有這四種力量的人，不會再怕生活、壞名聲了，他們不會再在大眾中羞怯怖畏了，他們不再怕死、怕墮落惡道（地獄、餓鬼、畜生道）了

當他們具備這四力時，他會運用自己的智慧來分清是非黑白，知道怎樣做才有利自己，也會努力去實踐它們。他們也會避開一切過失。擅於結交朋友、凝聚自己的班子。那麼當自己受到歡迎，別人是主動來給他機會、主動來和他做生意的。所以他們不怕生活

具備智慧之力意味著，他自己已經親身體驗過善法和不善法，因此具備明辨分析的能力。因為精進力和無罪過之力，他不會犯錯。也因為凝聚力，他朋友眾多，所以絲毫不怕被人指責，在大眾中不會感到怯懦羞愧。

因為具備智慧，知道世間一切的無常、苦、無我，他們不執著世間。因為具備精進力和無罪過力，也擅於以善法來凝聚他人，所以他具備一切美德、非常自信。這些人自然不再怕死，也不怕惡道了(Ref. AN9.5)

## English 

The Buddha said that there are four powers in this world: 

1. The power of wisdom 

2. The power of energy 

3. The power of blamelessness 

4. The power of inclusiveness (the power that gathers and holds people together)

**1. What is the power of wisdom?** 

It is the ability to distinguish right from wrong, black from white. Such people know what is wholesome and what is unwholesome; what should be practiced and what should not; what is worthy of the noble ones and what is not worthy of the noble ones.

What is wholesome and should be practiced? Thoughts, speech, and actions unmixed with greed, hatred, and delusion; that do not harm oneself or others; that do not cause distress to oneself or others; and that benefit oneself and others in the present and in the future. 

If a thought, word, or deed is mixed with greed, hatred, and delusion, harms oneself or others, and causes distress to oneself or others, it is unwholesome and should not be practiced.

What is not worthy of the noble ones? All unwholesome kamma, and even ordinary virtues and the ten wholesome courses of action. Why? Because even without being taught, a person can naturally give rise to such virtues; and possessing them does not take one beyond the sense-sphere realm. 

What is worthy of the noble ones? Dhammas that lead beyond the sense-sphere realm to the Brahma realms and to Nibbāna: for example jhāna, insight knowledge, supernormal powers (which generally depend on jhāna), the fruits of the path, and Nibbāna. 

(Vin. Pārājikakaṇḍa 4.199; ANA 1.45–46)

**2. What is the power of energy?** 

It is the effort to abandon whatever is unwholesome and to cultivate all that is wholesome and worthy of the noble ones.

**3. What is the power of blamelessness?** 

It is being endowed with blameless bodily action, verbal action, and mental action.

**4. What is the power of inclusiveness?** 

It is skill in binding others together through giving, kindly speech, beneficial conduct, and equality.

Giving may be ordinary gifts of material things or money. But the Buddha said the highest gift is the gift of the Dhamma, because the Dhamma helps people remove suffering and gain happiness.

Kindly speech may be ordinary praise and warm address—calling someone father, mother, brother, friend, elder sister, younger sister, and so on. But the Buddha said the highest kindly speech is teaching the Dhamma again and again to those who wish to hear it.

Beneficial conduct may be ordinary helpful advice: who is good and worth befriending, who is bad and not worth befriending; how to study well; how to choose a field of study; sharing knowledge and counsel. But the Buddha said the highest beneficial conduct is encouraging those without faith in the Triple Gem to establish faith; those without virtue to establish precepts; the stingy to delight in giving; and those without wisdom to cultivate wisdom. These qualities help them in this life and in lives to come.

Equality may be ordinary respect, living together, sharing joy and hardship—eating together, talking, traveling, enjoying oneself together. But the Buddha said the highest equality is that of a stream-enterer with a stream-enterer, a once-returner with a once-returner, a non-returner with a non-returner, and an arahant with an arahant. (The Buddha said that associating with those equal to oneself in virtue, concentration, and wisdom leads to harmonious talk on the threefold training and mutual ease; such association does not bring decline. AN 3.26)

These four bases of inclusiveness can gather a group of people, win different kinds of friends, and build friendships with many.

Those who have these four powers no longer fear for their livelihood or a bad reputation. They are no longer timid or afraid in an assembly. They no longer fear death or falling into the lower realms (hell, the realm of hungry ghosts, and the animal realm).

When they possess these four powers, they use wisdom to distinguish right from wrong and to know what benefits themselves, and they strive to put it into practice. They avoid all faults. They are skilled at making friends and gathering their own circle. When they are welcomed, others come of their own accord to offer opportunities and to do business with them. Thus they do not fear for their livelihood.

The power of wisdom means they have personally experienced the wholesome and the unwholesome, and so have the ability to discern and analyze. Because of the powers of energy and blamelessness, they do not fall into wrongdoing. Because of the power of inclusiveness, they have many friends, so they have no fear of being blamed and feel no cowardice or shame in an assembly.

Because they have wisdom and know the impermanence, suffering, and not-self of all worldly things, they do not cling to the world. Because they have energy and blamelessness, and are skilled at gathering others through wholesome means, they possess every virtue and great self-confidence. Such people naturally no longer fear death, nor the lower realms. 

(Ref. AN 9.5)

---

## ไทย 

พระพุทธเจ้าตรัสว่า โลกนี้มีพลังสี่อย่าง 

1. พลังแห่งปัญญา 

2. พลังแห่งความเพียร 

3. พลังแห่งความไม่มีโทษ 

4. พลังแห่งการสงเคราะห์ (พลังที่รวมคนให้แน่นแฟ้น)

**1. พลังแห่งปัญญาคืออะไร** 

คือความสามารถแยกถูกผิด ขาวดำ รู้ว่าอะไรเป็นกุศล อะไรเป็นอกุศล รู้อะไรควรปฏิบัติ อะไรไม่ควรปฏิบัติ รู้อะไรเป็นธรรมที่พอแก่ความเป็นอริยะ อะไรไม่พอแก่ความเป็นอริยะ

อะไรเป็นกุศลและควรปฏิบัติ คือความคิด คำพูด และการกระทำที่ไม่เจือด้วยโลภ โกรธ หลง ไม่ทำร้ายตนและผู้อื่น ไม่ทำให้ตนและผู้อื่นลำบาก และเป็นประโยชน์แก่ตนและผู้อื่นทั้งในปัจจุบันและอนาคต 

ถ้าความคิด คำพูด หรือการกระทำนั้นเจือด้วยโลภ โกรธ หลง ทำร้ายตนและผู้อื่น ทำให้ตนและผู้อื่นลำบาก นั่นคืออกุศล ไม่ควรปฏิบัติ

อะไรเป็นธรรมที่ไม่พอแก่ความเป็นอริยะ คือกรรมชั่วทั้งปวง แม้กระทั่งคุณธรรมทั่วไปและกุศลกรรมบถสิบ ประการ เพราะเหตุใด เพราะแม้ไม่มีใครสอน คนก็อาจเกิดคุณธรรมเหล่านี้ได้เอง และการมีคุณธรรมเหล่านี้ยังไม่ทำให้พ้นกามธาตุ 

ส่วนธรรมที่พอแก่ความเป็นอริยะ คือธรรมที่นำไปพ้นกามธาตุสู่พรหมโลกและนิพพาน เช่น ฌาน ญาณในการเห็นแจ้ง อภิญญา (ซึ่งโดยทั่วไปอาศัยฌานจึงเกิดได้) ผล และนิพพาน 

(Vin. Pārājikakaṇḍaṃ 4.199; ANA 1.45–46)

**2. พลังแห่งความเพียรคืออะไร** 

คือความพยายามละอกุศลทั้งปวง และอบรมกุศลทั้งปวง รวมทั้งธรรมที่พอแก่ความเป็นอริยะ

**3. พลังแห่งความไม่มีโทษคืออะไร** 

คือประกอบด้วยกายกรรม วจีกรรม มโนกรรม ที่ไม่มีโทษ

**4. พลังแห่งการสงเคราะห์คืออะไร** 

คือความชำนาญในการปฏิบัติทาน เปยยวัชชะ อัตถจริยา และสมานัตตตา เพื่อเชื่อมโยงผู้อื่น

ทานอาจเป็นการให้วัตถุหรือเงินทั่วไป แต่พระพุทธเจ้าตรัสว่า ทานสูงสุดคือธรรมทาน เพราะธรรมช่วยให้คนละทุกข์ได้สุข

เปยยวัชชะอาจเป็นคำชมและคำเรียกที่อบอุ่น เช่น เรียกพ่อ แม่ พี่น้อง เพื่อน พี่สาว น้องสาว แต่พระพุทธเจ้าตรัสว่า วาจาอันเป็นที่รักสูงสุด คือการแสดงธรรมซ้ำแล้วซ้ำเล่าแก่ผู้ใคร่ฟัง

อัตถจริยาอาจเป็นคำแนะนำที่เป็นประโยชน์ทั่วไป เช่น ใครเป็นคนดีควรคบ ใครเป็นคนไม่ดีไม่ควรคบ ควรเรียนอย่างไรจึงได้ดี ควรเลือกสาขาอย่างไร การแบ่งปันความรู้และคำแนะนำ แต่พระพุทธเจ้าตรัสว่า อัตถจริยาสูงสุด คือชักชวนผู้ไม่มีศรัทธาในพระรัตนตรัยให้ตั้งศรัทธา ให้ผู้ไม่มีศีลตั้งอยู่ในศีล ให้ผู้ตระหนี่ยินดีในการให้ และให้ผู้ไม่มีปัญญาอบรมปัญญา คุณสมบัติเหล่านี้เกื้อกูลทั้งชาตินี้และชาติหน้า

สมานัตตตาอาจเป็นการเคารพทั่วไป การอยู่ร่วม ร่วมสุขร่วมทุกข์ เช่น กินด้วยกัน พูดคุย เดินทาง เที่ยวด้วยกัน แต่พระพุทธเจ้าตรัสว่า ความเสมอกันสูงสุด คือความเสมอกันระหว่างพระโสดาบันกับพระโสดาบัน พระสกทาคามีกับพระสกทาคามี พระอนาคามีกับพระอนาคามี พระอรหันต์กับพระอรหันต์ (พระพุทธเจ้าตรัสว่า การคบผู้เสมอกันในศีล สมาธิ ปัญญา จะทำให้สนทนาเรื่องไตรสิกขาได้อย่างราบรื่น เกิดความสุขแก่กัน และการคบเช่นนั้นไม่นำความเสื่อม AN 3.26)

สังคหวัตถุสี่นี้สามารถรวมกลุ่มคน สร้างมิตรต่าง ๆ และผูกมิตรกับคนหลายประเภทได้

ผู้มีพลังทั้งสี่นี้จะไม่กลัวเรื่องความเป็นอยู่และชื่อเสียงชั่วอีก จะไม่ขลาดกลัวในที่ประชุม จะไม่กลัวความตาย และไม่กลัวตกสู่ทุคติ (นรก เปรต เดรัจฉาน)

เมื่อมีพลังทั้งสี่ เขาใช้ปัญญาแยกถูกผิด รู้ว่าอะไรเป็นประโยชน์แก่ตน และเพียรปฏิบัติตาม เขาเว้นโทษทั้งปวง ชำนาญการผูกมิตรและรวมกลุ่มของตน เมื่อเป็นที่ต้อนรับ คนอื่นจะเข้ามาใหโอกาสและมาติดต่อธุรกิจเอง ดังนั้นเขาจึงไม่กลัวเรื่องเลี้ยงชีพ

พลังปัญญาหมายความว่า เขาได้ประสบกุศลและอกุศลด้วยตนเอง จึงมีพลังวิเคราะห์แยกแยะ เพราะพลังความเพียรและพลังความไม่มีโทษ เขาจึงไม่ทำผิด เพราะพลังสงเคราะห์ เขามีเพื่อนมาก จึงไม่กลัวการถูกตำหนิ และไม่ขลาดอายในที่ประชุม

เพราะมีปัญญา รู้ความไม่เที่ยง ความทุกข์ และความไม่ใช่ตัวตนของสิ่งทั้งปวงในโลก จึงไม่ยึดติดโลก เพราะมีพลังความเพียรและพลังความไม่มีโทษ และชำนาญในการรวมผู้อื่นด้วยกุศลธรรม จึงมีคุณธรรมครบและมั่นใจยิ่ง ผู้เช่นนี้ย่อมไม่กลัวความตาย และไม่กลัวทุคติโดยธรรมชาติ 

(อ้างอิง AN 9.5)

---

## Tiếng Việt 

Đức Phật dạy rằng thế gian có bốn loại sức mạnh: 

1. Sức mạnh của trí tuệ 

2. Sức mạnh của tinh tấn 

3. Sức mạnh của sự không lỗi lầm 

4. Sức mạnh nhiếp phục / gắn kết

**1. Sức mạnh của trí tuệ là gì?** 

Là khả năng phân biệt phải trái, đen trắng. Họ biết pháp nào thiện, pháp nào bất thiện; pháp nào nên thực hành, pháp nào không nên thực hành; pháp nào đủ để thành bậc Thánh, pháp nào không đủ để thành bậc Thánh.

Pháp thiện và nên thực hành là những ý nghĩ, lời nói, hành động không xen lẫn tham, sân, si; không hại mình hại người; không làm mình và người khổ; có lợi cho mình và người ở hiện tại và vị lai. 

Nếu ý nghĩ, lời nói, hành động xen lẫn tham, sân, si, hại mình hại người, làm mình và người khổ, thì đó là bất thiện, không nên thực hành.

Pháp không đủ để thành bậc Thánh là mọi ác nghiệp,乃至 cả đức hạnh thông thường và mười thiện nghiệp. Vì sao? Vì dù không ai dạy, người ta cũng có thể tự nhiên sanh khởi những đức hạnh ấy; và có những đức hạnh ấy cũng chưa khiến người vượt khỏi dục giới. 

Còn pháp đủ để thành bậc Thánh là những pháp dẫn đến siêu xuất dục giới, đến Phạm thiên giới và Niết-bàn: như thiền na, quán trí, thần thông (thần thông thường nương thiền mới sanh), quả vị và Niết-bàn. 

(Vin. Pārājikakaṇḍaṃ 4.199; ANA 1.45–46)

**2. Sức mạnh của tinh tấn là gì?** 

Là sự nỗ lực đoạn trừ mọi bất thiện, và tu tập mọi thiện pháp cùng những pháp đủ để thành bậc Thánh.

**3. Sức mạnh của sự không lỗi lầm là gì?** 

Là đầy đủ thân nghiệp, khẩu nghiệp, ý nghiệp không lỗi lầm.

**4. Sức mạnh nhiếp phục là gì?** 

Là khéo thực hành bố thí, ái ngữ, lợi hành, đồng sự để kết nối người khác.

Bố thí có thể là cho vật chất, tiền bạc thông thường. Nhưng Đức Phật nói bố thí tối thượng là pháp thí, vì Phật pháp giúp người trừ khổ, được vui.

Ái ngữ có thể là lời khen, lời thân mật thông thường, như gọi đối phương là cha, mẹ, anh, bạn, chị, em. Nhưng Đức Phật nói ái ngữ tối thượng là vì người muốn nghe mà thuyết pháp hết lần này đến lần khác.

Lợi hành có thể là lời khuyên hữu ích thông thường: ai là người tốt đáng kết giao, ai là người xấu không đáng kết giao; nên học thế nào mới giỏi; nên chọn ngành thế nào; chia sẻ kiến thức và lời khuyên. Nhưng Đức Phật nói lợi hành tối thượng là khuyên người không tin Tam Bảo lập tín; người không đức hạnh lập giới; người keo kiệt ưa bố thí; người thiếu trí tuệ tu tập trí tuệ. Những phẩm tính ấy giúp họ đời này và đời sau.

Đồng sự có thể là sự tôn trọng thông thường, cùng sống, đồng cam cộng khổ: cùng ăn, cùng nói chuyện, cùng đi du lịch, cùng vui chơi. Nhưng Đức Phật nói đồng sự tối thượng là sự bình đẳng giữa bậc Dự lưu với bậc Dự lưu, bậc Nhất lai với bậc Nhất lai, bậc Bất lai với bậc Bất lai, A-la-hán với A-la-hán. (Đức Phật dạy: kết giao người ngang mình về giới, định, tuệ thì cùng bàn luận Tam học một cách hòa hợp, sanh vui nơi nhau; sự kết giao ấy không đưa đến suy giảm. AN 3.26)

Bốn nhiếp sự này có thể gắn kết một nhóm người, kết giao nhiều hạng người, và lập tình bạn với nhiều người.

Người có bốn sức mạnh này không còn sợ sinh kế, sợ tiếng xấu; không còn rụt rè sợ sệt giữa đại chúng; không còn sợ chết, sợ đọa ác đạo (địa ngục, ngạ quỷ, súc sanh).

Khi đủ bốn lực, họ dùng trí tuệ phân biệt phải trái, biết việc gì lợi mình, rồi tinh tấn thực hành. Họ tránh mọi lỗi. Họ khéo kết bạn, gắn kết ban mình. Khi được người đón nhận, người khác tự đến cho cơ hội, tự đến làm ăn với họ. Vì thế họ không sợ sinh kế.

Có sức mạnh trí tuệ nghĩa là bản thân đã từng trải thiện pháp và bất thiện pháp, nên có khả năng phân tích, biện biệt. Nhờ tinh tấn lực và vô tội lực, họ không phạm lỗi. Nhờ sức gắn kết, bạn bè đông, nên không sợ bị chỉ trích, không nhút nhát hổ thẹn giữa đại chúng.

Vì có trí tuệ, biết vô thường, khổ, vô ngã của hết thảy pháp thế gian, nên họ không chấp trước thế gian. Vì có tinh tấn lực và vô tội lực, lại khéo dùng thiện pháp gắn kết người khác, nên họ đầy đủ mọi đức hạnh, rất tự tin. Những người như vậy tự nhiên không còn sợ chết, cũng không sợ ác đạo. 

(Tham chiếu AN 9.5)

佘詩曼 Charmaine Sheh 的這套「 電影」也很「 正」😂

蛇呢，大家不用太怕。為什麼？ 要說故事囖~

67. 有一次，佛陀住在舍衛城（Sāvatthī）祇陀林（Jetavana）給孤獨長者的園林（Anāthapiṇḍikassa ārāma）。那時，在舍衛城（Sāvatthī）有一位比丘被蛇咬死了。於是許多比丘走向世尊那裡；到了之後，禮敬世尊，在一旁坐下。坐在一旁的那些比丘對世尊說：「尊者，這裡，在舍衛城（Sāvatthī），有一位比丘被蛇咬死了。」

「諸比丘，那位比丘大概沒有以慈心遍滿四種蛇王家族。諸比丘，如果那位比丘以慈心遍滿四種蛇王家族，他就不會被蛇咬死。

「哪四種？毗樓博叉蛇王家族（Virūpakkha ahirājakula）、伊羅婆陀蛇王家族（Erāpatha ahirājakula）、迦毘耶子蛇王家族（Chabyāputta ahirājakula）、黑瞿曇蛇王家族（Kaṇhāgotamaka ahirājakula）。諸比丘，那位比丘大概沒有以慈心遍滿這四種蛇王家族。諸比丘，如果那位比丘以慈心遍滿這四種蛇王家族，他就不會被蛇咬死。

「諸比丘，我建議以慈心遍滿這四種蛇王家族，為了保護自己、守護自己、庇護自己。」

「我對毗樓博叉（Virūpakkha）有慈， 

我對伊羅婆陀（Erāpatha）有慈。 

我對迦毘耶子（Chabyāputta）有慈， 

我也對黑瞿曇（Kaṇhāgotamaka）有慈。

「我對無足的有慈， 

我對兩足的有慈。 

我對四足的有慈， 

我對多足的有慈。

「願無足的不要傷害我， 

願兩足的不要傷害我。 

願四足的不要傷害我， 

願多足的不要傷害我。

「一切有情、一切有息、 

一切生類，全都在內。 

願他們都看見吉祥， 

願任何惡都不要來到任何人那裡。

「佛是無量的，法是無量的。 

僧是無量的，爬行類是有限量的。

「蛇、蠍、百足， 

蜘蛛、壁虎、老鼠。 

我已做了守護，我已做了保護， 

願諸生類退去。 

我禮敬世尊， 

禮敬七位正等正覺者。」 （AN4.67）

不過誰那麼笨，以為自己是無敵的，然後主動去惹那些蛇呢，這是誰也無法幫到他的😂

image cred. to 01娛樂

Spencer Leung Sze Ho 梁思浩的這套‘電影’正啊 😂

不過提起‘屍’，編輯是不怕的。

為什麼？

我們平時吃的魚肉，全都是‘屍’，又不見我們怕？

人類的屍體，也只不過是這個心識之流離開後的一堆物質罷了，又有什麼好怕？

這其實和泥土沒有分別，都只是普通的物質而已。

一般人不只怕屍體，還怕鬼

為什麼要怕呢？

鬼其實就是由人投生出來的，而且鬼道處於比人道還要低的境界

理應是他們怕我們，而不是我們怕他們啊 😂

有一次 Ajahn Brahm 來香港，有位信徒在剛死了人的工廠大廈聊起鬼。然後Ajahn Brahm 說，有些鬼看見他，是會害怕然後閃走的。

所以人根本不用怕鬼

現在的人都恐怖化了鬼。隆波帕默說，有些鬼是很帥氣的 😂

那些‘醜鬼’ 之所以醜、容貌恐怖，只不過是惡業的成熟罷了。佛陀在《小業分別經》中教導，易怒、脾氣差的業就會帶來醜陋的樣貌

如果還要怕的話，那就要學禪修了。我們就在佛陀教導的四十多個禪修方法之中選一個自己樂在其中、欲罷不能的方法去修禪定：

https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E7%A6%AA%E4%BF%AE%E6%96%B9%E6%B3%95-meditation-method

當我們的心透過止禪的修習而變得平靜、集中，它是很光明、很有力量的

一切煩惱--包括恐懼--也會暫時被壓制、不出現

那些陰陰森森、充滿負能量的妖魔鬼怪離遠看見我們的心那麼光亮、那麼有正能量、那麼正氣，包保離遠看到就掉頭走😂

如果我們的心透過削減煩惱而變得非常明亮，就連那些天神都要給面子我們的。 隆波帕默說，那些天神就是看散發出來的光而分尊卑的。那些福報很多的天神，祂們就會很光。那些光比較少的天神看到後就會很恭敬、很尊重。

所以鬼啊，根本不需要怕~

image cred. to Spencer Leung Sze Ho 梁思浩

佛教、佛法不應該是讓人生起恐懼、害怕的地方

而應該是讓人生起安全感的地方

佛陀一向都是所有人類和天神的依靠

有一個故事是這樣的：

善梵天神之子（subrahmā devaputto）被天女們（accharā）的群眾圍繞著，前往三十三天的歡喜園（nandana）遊樂，然後坐在波利質多羅樹（pāricchattaka）下已鋪好的座位上。五百位天女（devadhītaro）環繞著他坐下，另有五百位則爬上了樹。

她們爬上樹後，用甜美的聲音不停地歌唱，並讓花朵紛紛落下；坐在下面的天女們則把那些花撿起來，編成單莖花環之類的裝飾。

後來，那些爬上樹的天女們，由於過去所造的斷命業力，突然同時命終，投生到無間地獄（avīci），遭受極大的痛苦。

過了一段時間，天神之子心想：「怎麼聽不到她們的聲音了？也沒有花落下來。她們到底去哪裡了？」他思維並觀照之後，看見她們已投生地獄，於是因愛別離苦而心生劇痛，暗自思量：「她們雖然隨著各自的業力去了，但我自己的壽命還剩多少呢？」

他發現：「再過七天，我也要和其他剩餘的五百位天女一起命終，同樣投生到那裡。」於是更強烈的憂愁侵襲他。他想：「在這包含諸天的世間裡，除了佛陀以外，沒有人能為我解除這個憂愁。」於是他來到世尊座前尋求庇護

祂向佛陀提到自己的心常常擔驚受怕，不論在未生起的苦難上，還是在已發生的上。他問佛陀有哪裏是不用再擔驚受怕的？

佛陀便回答說，除了覺悟、苦行、節制感官之外

除了捨棄一切之外，便不在別處見到眾生的安全了

說完便為這位天神開示四聖諦。

聽完後，那位天神便和其餘五百位天女一起證得初果了。（SN2.17）

這意味著祂們已經關閉惡道之門，永遠不會再投生到地獄、餓鬼道、畜生道了。

大家其實也不用信佛，只需要【確信】或者【經過智慧一定沉思後接受】以下道理，當下已經成為入流道者/初道者了（還未是入流者/初果聖者，而是隨信行者、隨法行者），佛陀保證我們在臨死前就能證初果，即當下我們已經關閉了惡道之門：

身體是無常的：不斷在變，會老、病、死。

心是無常的：心--這個覺知的元素--不斷在變、流動，不斷去感知不同的目標，例如影像、聲音、氣味、味道、觸感、思想、情緒。醒和睡着的時候，狀態已經不同了（SN25.1）

如果大家想成為初果聖者，也非常容易，只需要對四聖諦有不壞的信心就行了（AN10.64）

四聖諦是什麼呢？

苦聖諦：各種負面情緒、不好的遭遇、老、病、死都是痛苦，簡而言之，可以被我們執著的身心就是痛苦，因為有這副身心我們才要承受這一切痛苦

苦集聖諦：渴愛是痛苦的原因。 渴愛一得不到滿足就會有精神上的痛苦。這個伴隨著喜悅的渴愛，就是導致我們再生承受一切痛苦的原因。

苦滅聖諦：渴愛的止息就是痛苦的止息

苦滅之道聖諦：戒、定、慧(MN44)

戒就是人品好，不傷害自己、不傷害別人

當我們人品好，我們就不易後悔，心容易感到平靜、喜悅、集中。心的集中叫‘定’

我們就透過禪修來加深禪定，佛陀教導了40多個禪修方法，我們就選其中一個來修，讓心變得更加集中、平靜、飽滿、清爽。這就是‘定’的修習

當我們的心有足夠的禪定後，我們就可以培育智慧--思維或者覺察外界一切的無常、無我、不讓人滿意性來放下對外界的執著

之後思維或者覺察身體的無常、無我、不讓人滿意性來放下對身體的執著

之後思維或者覺察心的無常、無我、不讓人滿意性來放下對心的執著---這是‘慧’的修習。

如果能夠完全放下對一切的執著，這等於把渴愛完全拔出。而這就是痛苦的盡頭了

只要我們能夠對這四聖諦有一定的體會，就能對四聖諦--佛法--有不壞的信心

也會對佛陀的覺悟沒有任何懷疑、有絕對的信心--因為除了他以外，沒有其他外道宗教師能夠說出這四聖諦。

而我們也會佛陀的弟子僧眾的德行有不壞的信心，因為他們都掌握了這四聖諦，能夠去除、限制自己內心的煩惱、渴求，比較不會傷害自己、傷害別人。

就這樣，我們就和那位天神一樣成為了初果聖者。自然具備五戒

所以如果我們佛教徒還用地獄來嚇唬別人，證明我們還未掌握佛法

明明這麼簡單就不用下惡道，對嗎？😂

這樣嚇唬人，讓人生起恐懼；未來這個惡業成熟，我們自己也會常常感到害怕的，千萬不要這樣做！

**English**

Buddhism and the Buddha’s teachings should never be a place that gives rise to fear or dread. 

They should be a place that gives rise to a sense of safety and security.

The Buddha has always been the refuge of all human beings and deities.

There is a story like this:

The young deity Subrahmā (subrahmā devaputto), surrounded by a host of celestial nymphs (accharā), went to the Nandana Grove in the Tāvatiṃsa heaven to enjoy himself. He sat on a prepared seat at the foot of the Pāricchattaka tree. Five hundred celestial maidens (devadhītaro) sat surrounding him, while another five hundred climbed up the tree.

After climbing the tree, they sang continuously in sweet voices and let flowers fall. The maidens sitting below picked up the flowers and wove them into single-stem garlands and other ornaments.

Later, those celestial maidens who had climbed the tree, due to the force of a past lethal karma, suddenly died at the same moment and were reborn in the Avīci hell, where they experienced extreme suffering.

After some time, the young deity thought: “I no longer hear their voices, and no more flowers are falling. Where have they gone?” Reflecting and investigating, he saw that they had been reborn in hell. Overcome by the grief of separation from those he loved, he thought to himself: “They have gone according to their own karma, but how much of my own lifespan remains?”

He discovered: “In seven days I too will die together with the remaining five hundred celestial maidens and be reborn in the same place.” An even stronger grief then assailed him. He thought: “In this world with its deities, apart from the Buddha there is no one who can remove this grief of mine.” So he went to the Blessed One seeking refuge.

He told the Buddha that his mind was constantly filled with fear and anxiety, whether regarding sufferings that had not yet arisen or those that had already occurred. He asked the Buddha where there was a place free from further fear and anxiety.

The Buddha replied that apart from awakening, austerity, and restraint of the senses, 

apart from the complete relinquishment of everything, he saw no security for living beings elsewhere.

Having said this, the Buddha taught the Four Noble Truths to the young deity. 

After listening, that young deity, together with the remaining five hundred celestial maidens, attained stream-entry (SN 2.17). 

This means they had closed the doors to the lower realms and would never again be reborn in hell, the realm of hungry ghosts, or the animal realm.

In fact, people do not even need to “believe in the Buddha.” They only need to have firm conviction, or to accept the following truths after careful reflection with wisdom. At that very moment they have already become stream-enterers on the path (not yet stream-enterers who have realized the fruit, but faith-followers or Dhamma-followers). The Buddha guarantees that they will realize stream-entry before death, which means that at that moment the doors to the lower realms have already been closed for them:

- The body is impermanent: it is constantly changing, subject to aging, illness, and death. 

- The mind is impermanent: the mind—this element of knowing—is constantly changing and flowing, continually perceiving different objects such as sights, sounds, smells, tastes, touches, thoughts, and emotions. The state when awake and when asleep is already different (SN 25.1).

If people wish to become stream-enterers who have realized the fruit, it is also very easy: they only need unshakable confidence in the Four Noble Truths (AN 10.64).

What are the Four Noble Truths?

**The Noble Truth of Suffering**: All negative emotions, unfortunate experiences, aging, illness, and death are suffering. In short, the body and mind that can be clung to are themselves suffering, because it is precisely because of this body and mind that we have to endure all these sufferings.

**The Noble Truth of the Origin of Suffering**: Craving is the cause of suffering. When craving is not satisfied, mental suffering arises. This craving accompanied by delight is what leads to rebirth and the experience of all suffering.

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

**The Noble Truth of the Path Leading to the Cessation of Suffering**: Precept, undistractability of mind (samadhi) , and wisdom (MN 44). 

Precept means good character—not harming oneself and not harming others. 

When our character is good, we are less prone to regret; the mind easily becomes peaceful, joyful, concentrated, undistracted. The undistractability of the mind is called “samādhi.” 

We deepen this undistractability through meditation. The Buddha taught more than forty methods of meditation; we choose one of them to practise so that the mind becomes more concentrated, peaceful, full, and refreshed. This is the cultivation of samadhi.

When the mind has sufficient samadhi, we can cultivate wisdom—reflecting on or observing the impermanence, non-self, and unsatisfactoriness of all external things in order to let go of attachment to the external world; 

then reflecting on or observing the impermanence, non-self, and unsatisfactoriness of the body in order to let go of attachment to the body; 

then reflecting on or observing the impermanence, non-self, and unsatisfactoriness of the mind in order to let go of attachment to the mind. This is the cultivation of wisdom.

If we can completely let go of all attachment, that is equivalent to uprooting craving entirely. And that is the end of suffering.

As long as we have a certain experiential understanding of these Four Noble Truths, we can have unshakable confidence in the Four Noble Truths—the Dhamma. 

We will also have absolute confidence in the Buddha’s enlightenment without any doubt, because apart from him no other teacher of other religions has been able to declare these Four Noble Truths. 

And we will have unshakable confidence in the virtue of the Buddha’s disciples, the Sangha, because they have all mastered these Four Noble Truths and are able to remove or restrain the defilements and cravings in their own minds, so that they are less likely to harm themselves or others.

In this way, we become stream-enterers just like that young deity, and naturally become endowed with the Five Precepts.

Therefore, if we Buddhists still use hell to frighten others, it proves that we have not yet mastered the Dhamma. 

It is so simple that one need not fall into the lower realms—right? 😂 

Frightening people and causing them to generate fear will, when this unwholesome karma matures in the future, make us ourselves frequently feel afraid. Please never do this!

---

**Thai**

พระพุทธศาสนาและพระธรรมไม่ควรเป็นที่ก่อให้เกิดความกลัวหรือความหวาดกลัว 

แต่ควรเป็นที่ก่อให้เกิดความรู้สึกปลอดภัย

พระพุทธเจ้าทรงเป็นที่พึ่งของมนุษย์และเทวดาทั้งปวงมาโดยตลอด

มีเรื่องเล่าดังนี้:

สุพรหมเทวบุตร (subrahmā devaputto) ถูกหมู่เทพอัปสร (accharā) ห้อมล้อม ไปเที่ยวเล่นในสวนนันทวันแห่งสวรรค์ชั้นดาวดึงส์ แล้วประทับนั่งบนอาสนะที่ปูไว้ใต้ต้นปาริฉัตรก (pāricchattaka) เทพธิดา (devadhītaro) ห้าร้อยองค์นั่งห้อมล้อมท่าน อีกห้าร้อยองค์ปีนขึ้นไปบนต้นไม้

เมื่อปีนขึ้นไปแล้ว พวกนางขับร้องด้วยเสียงอันไพเราะไม่ขาดสาย และโปรยดอกไม้ลงมา เทพธิดาที่นั่งอยู่ด้านล่างเก็บดอกไม้เหล่านั้นมามัดเป็นพวงมาลัยก้านเดียวและเครื่องประดับอื่น ๆ

ต่อมา เทพธิดาเหล่านั้นที่ปีนขึ้นต้นไม้ เนื่องจากอำนาจกรรมที่ตัดชีวิตในอดีต ได้สิ้นชีวิตลงพร้อมกันในทันที และไปเกิดในอเวจีนรก (avīci) เสวยทุกข์อย่างแสนสาหัส

เมื่อเวลาผ่านไป เทวบุตรนั้นคิดว่า “ทำไมจึงไม่ได้ยินเสียงของพวกนาง และก็ไม่มีดอกไม้ร่วงลงมาอีก พวกนางไปไหนกันนะ?” ท่านพิจารณาและเพ่งดูแล้ว เห็นว่าพวกนางไปเกิดในนรกแล้ว จึงเกิดความทุกข์โทมนัสเพราะความพลัดพรากจากสิ่งที่รัก คิดในใจว่า “พวกนางไปตามกรรมของตนแล้ว แต่ตัวเรานี้ยังมีอายุเหลืออยู่อีกเท่าไร?”

ท่านพบว่า “อีกเจ็ดวัน เราก็จะต้องสิ้นชีวิตพร้อมกับเทพธิดาที่เหลืออีกห้าร้อยองค์ และไปเกิดในที่นั้นเช่นกัน” ความทุกข์โทมนัสที่รุนแรงยิ่งกว่าจึงเข้าครอบงำท่าน ท่านคิดว่า “ในโลกพร้อมทั้งเทวโลกนี้ นอกจากพระพุทธเจ้าแล้ว ไม่มีใครสามารถขจัดความทุกข์โทมนัสนี้ของเราได้” จึงเสด็จไปเฝ้าพระผู้มีพระภาคเพื่อขอที่พึ่ง

ท่านกราบทูลพระพุทธเจ้าว่า จิตของตนมักเกิดความกลัวและวิตกกังวลอยู่เสมอ ไม่ว่าจะเป็นทุกข์ที่ยังไม่เกิดขึ้น หรือทุกข์ที่เกิดขึ้นแล้ว ท่านทูลถามพระพุทธเจ้าว่า มีที่ใดบ้างที่ไม่ต้องกลัวและวิตกกังวลอีก

พระพุทธเจ้าตรัสตอบว่า นอกจากการตรัสรู้ การบำเพ็ญตบะ และการสำรวมอินทรีย์ 

นอกจากการสละทุกสิ่งแล้ว พระองค์ไม่ทรงเห็นความปลอดภัยของสัตว์ทั้งหลายในที่อื่น

ครั้นตรัสอย่างนั้นแล้ว พระองค์ทรงแสดงอริยสัจสี่แก่เทวบุตรนั้น 

เมื่อฟังจบแล้ว เทวบุตรนั้นพร้อมด้วยเทพธิดาที่เหลืออีกห้าร้อยองค์ ได้บรรลุโสดาปัตติผล (SN 2.17) 

ซึ่งหมายความว่า พวกท่านได้ปิดประตูสู่อบายแล้ว จะไม่ไปเกิดในนรก เปรตวิสัย หรือเดรัจฉานอีกต่อไป

จริง ๆ แล้ว คนเราไม่จำเป็นต้อง “เชื่อพระพุทธเจ้า” เพียงแค่มีความมั่นใจอย่างแน่วแน่ หรือยอมรับหลักธรรมต่อไปนี้หลังจากไตร่ตรองด้วยปัญญาอย่างถี่ถ้วน ในขณะนั้นเองก็ได้กลายเป็นผู้ดำเนินในกระแส (ยังไม่ใช่พระโสดาบันผู้บรรลุผล แต่เป็นผู้มีศรัทธาเป็นเครื่องนำ หรือผู้มีธรรมเป็นเครื่องนำ) พระพุทธเจ้าทรงรับรองว่า ก่อนตายเราจะบรรลุโสดาปัตติผล ซึ่งหมายความว่า ในขณะนั้นประตูสู่อบายได้ปิดลงแล้วสำหรับเรา:

- ร่างกายไม่เที่ยง: เปลี่ยนแปลงอยู่ตลอด แก่ เจ็บ ตายได้ 

- จิตไม่เที่ยง: จิต—ธาตุรู้ตัวนี้—เปลี่ยนแปลงและไหลไปอยู่ตลอด รับรู้วัตถุต่าง ๆ อยู่เสมอ เช่น รูป เสียง กลิ่น รส โผฏฐัพพะ ความคิด อารมณ์ สภาวะขณะตื่นกับขณะหลับก็ต่างกันแล้ว (SN 25.1)

ถ้าใครอยากเป็นพระโสดาบันผู้บรรลุผล ก็ง่ายมาก เพียงแค่มีความเชื่อมั่นที่ไม่คลอนแคลนในอริยสัจสี่เท่านั้น (AN 10.64)

อริยสัจสี่คืออะไร?

**ทุกขสัจ**: อารมณ์ด้านลบ ประสบการณ์ที่ไม่ดี ความแก่ ความเจ็บ ความตาย ล้วนเป็นทุกข์ โดยสรุป กายและใจที่เรายึดติดได้ก็คือทุกข์ เพราะมีกายและใจนี้ เราจึงต้องรับทุกข์ทั้งปวง

**สมุทยสัจ**: ตัณหาเป็นเหตุแห่งทุกข์ เมื่อตัณหาไม่ได้รับการตอบสนอง ก็เกิดความทุกข์ทางใจ ตัณหาที่ประกอบด้วยความยินดีนี้เองที่เป็นเหตุให้เกิดอีก และต้องรับทุกข์ทั้งปวง

**นิโรธสัจ**: การดับตัณหา คือการดับทุกข์

**มรรคสัจ**: ศีล สมาธิ ปัญญา (MN 44) 

ศีล คือความเป็นคนดี ไม่ทำร้ายตนเอง ไม่ทำร้ายผู้อื่น 

เมื่อเราเป็นคนดี เราจะไม่ค่อยเสียใจ จิตจะสงบ เบิกบาน และตั้งมั่นได้ง่าย ความตั้งมั่นของจิตเรียกว่า “สมาธิ” 

เราใช้การภาวนาเพื่อเพิ่มความตั้งมั่นนี้ พระพุทธเจ้าทรงสอนวิธีการภาวนากว่า ๔๐ วิธี เราเลือกวิธีใดวิธีหนึ่งมาปฏิบัติ เพื่อให้จิตตั้งมั่น สงบ อิ่มเอม และสดชื่นยิ่งขึ้น นี่คือการเจริญสมาธิ

เมื่อจิตมีสมาธิเพียงพอแล้ว เราสามารถเจริญปัญญา—พิจารณาหรือสังเกตความไม่เที่ยง ความไม่ใช่ตัวตน และความไม่น่าพอใจของสิ่งภายนอกทั้งปวง เพื่อปล่อยวางความยึดติดในภายนอก 

จากนั้นพิจารณาหรือสังเกตความไม่เที่ยง ความไม่ใช่ตัวตน และความไม่น่าพอใจของร่างกาย เพื่อปล่อยวางความยึดติดในร่างกาย 

จากนั้นพิจารณาหรือสังเกตความไม่เที่ยง ความไม่ใช่ตัวตน และความไม่น่าพอใจของจิต เพื่อปล่อยวางความยึดติดในจิต นี่คือการเจริญปัญญา

ถ้าสามารถปล่อยวางความยึดติดในทุกสิ่งได้อย่างสมบูรณ์ นั่นเท่ากับการถอนตัณหาออกจนหมดสิ้น และนั่นคือจุดจบของทุกข์

เพียงแค่เราเข้าใจอริยสัจสี่เหล่านี้ในระดับหนึ่ง เราก็สามารถมีความเชื่อมั่นที่ไม่คลอนแคลนในอริยสัจสี่—พระธรรม 

เราก็จะไม่สงสัยในพระปัญญาตรัสรู้ของพระพุทธเจ้าเลย มีความเชื่อมั่นอย่างเด็ดขาด เพราะนอกจากพระองค์แล้ว ไม่มีศาสดาของศาสนาอื่นใดที่สามารถประกาศอริยสัจสี่นี้ได้ 

และเราก็จะมีความเชื่อมั่นที่ไม่คลอนแคลนในคุณธรรมของพระสงฆ์สาวกของพระพุทธเจ้า เพราะท่านเหล่านั้นล้วนได้เข้าใจอริยสัจสี่นี้ สามารถกำจัดหรือยับยั้งกิเลสและความอยากในใจของตนเอง จึงไม่ค่อยทำร้ายตนเองหรือผู้อื่น

ด้วยวิธีนี้ เราก็จะกลายเป็นพระโสดาบันเช่นเดียวกับเทวบุตรนั้น และมีศีลห้าโดยธรรมชาติ

ดังนั้น ถ้าเราชาวพุทธยังใช้นรกมาขู่คนอื่น แสดงว่าเรายังไม่เข้าใจพระธรรม 

มันง่ายขนาดที่ว่าไม่ต้องตกอบายเลย ไม่ใช่หรือ? 😂 

การขู่คนให้เกิดความกลัว เมื่ออกุศลกรรมนี้สุกงอมในอนาคต ตัวเราเองก็จะรู้สึกกลัวบ่อย ๆ อย่าทำเช่นนั้นเด็ดขาด!

---

**Vietnamese**

Phật giáo và Giáo pháp của Đức Phật không nên là nơi khiến người ta sinh khởi sợ hãi, kinh hãi. 

Mà nên là nơi khiến người ta sinh khởi cảm giác an toàn.

Đức Phật từ trước đến nay luôn là chỗ nương tựa của tất cả loài người và chư thiên.

Có một câu chuyện như thế này:

Thiện Phạm Thiên tử (subrahmā devaputto) được đoàn thiên nữ (accharā) vây quanh, đi đến vườn Nandana ở cõi trời Đao Lợi để vui chơi, rồi ngồi trên chỗ ngồi đã được trải sẵn dưới gốc cây Pāricchattaka. Năm trăm vị thiên nữ (devadhītaro) ngồi vây quanh ngài, còn năm trăm vị khác thì trèo lên cây.

Sau khi trèo lên cây, họ liên tục ca hát với giọng ngọt ngào và để hoa rơi xuống. Những vị thiên nữ ngồi bên dưới nhặt những đóa hoa ấy lên, kết thành vòng hoa một cành và các đồ trang sức khác.

Về sau, những vị thiên nữ đã trèo lên cây ấy, do sức mạnh của nghiệp đoạn mạng đã tạo trong quá khứ, đột nhiên cùng lúc mạng chung, tái sinh vào địa ngục Vô Gián (avīci), chịu đựng khổ đau cực lớn.

Sau một thời gian, Thiên tử nghĩ: “Sao không còn nghe thấy tiếng của họ nữa? Cũng không còn hoa rơi xuống. Họ đã đi đâu rồi?” Ngài suy nghĩ và quán chiếu, thấy họ đã tái sinh vào địa ngục, liền sinh lòng đau khổ vì sự chia lìa với những gì mình yêu thương, thầm nghĩ: “Họ đã đi theo nghiệp của chính mình rồi, còn thọ mạng của ta còn lại bao nhiêu?”

Ngài phát hiện: “Còn bảy ngày nữa, ta cũng sẽ mạng chung cùng với năm trăm vị thiên nữ còn lại và tái sinh vào đúng chỗ ấy.” Nỗi buồn khổ mạnh mẽ hơn nữa xâm chiếm ngài. Ngài nghĩ: “Trong thế gian này cùng với chư thiên, ngoài Đức Phật ra, không có ai có thể giúp ta xua tan nỗi buồn khổ này.” Thế là ngài đến trước Đức Thế Tôn để tìm chỗ nương tựa.

Ngài bạch với Đức Phật rằng tâm mình thường xuyên lo sợ, bất an, dù là đối với những khổ đau chưa sinh khởi hay những khổ đau đã xảy ra. Ngài hỏi Đức Phật nơi nào không còn phải lo sợ, bất an nữa.

Đức Phật đáp rằng ngoài sự giác ngộ, khổ hạnh và sự chế ngự các căn, 

ngoài sự xả bỏ tất cả ra, Ngài không thấy sự an toàn của chúng sinh ở nơi nào khác.

Nói xong, Đức Phật thuyết giảng Tứ Thánh Đế cho vị Thiên tử ấy. 

Sau khi nghe xong, vị Thiên tử ấy cùng với năm trăm vị thiên nữ còn lại chứng đắc quả Dự Lưu (SN 2.17). 

Điều này có nghĩa là họ đã đóng cửa các ác đạo, sẽ không bao giờ tái sinh vào địa ngục, ngạ quỷ hay súc sinh nữa.

Thực ra mọi người cũng không cần phải “tin Phật”, chỉ cần có sự xác tín vững chắc, hoặc sau khi suy xét bằng trí tuệ rồi chấp nhận những lý lẽ sau đây, ngay lúc ấy đã trở thành người đi trên đạo Dự Lưu (chưa phải là bậc Thánh Dự Lưu đã chứng quả, mà là người tùy tín hành hoặc tùy pháp hành). Đức Phật bảo đảm rằng trước khi chết chúng ta sẽ chứng quả Dự Lưu, nghĩa là ngay lúc ấy cửa ác đạo đã đóng lại đối với chúng ta:

- Thân là vô thường: không ngừng biến đổi, sẽ già, bệnh, chết. 

- Tâm là vô thường: tâm—yếu tố nhận biết này—không ngừng biến đổi, trôi chảy, không ngừng nhận biết các đối tượng khác nhau như hình ảnh, âm thanh, mùi hương, vị, xúc chạm, suy nghĩ, cảm xúc. Trạng thái lúc tỉnh và lúc ngủ đã khác nhau rồi (SN 25.1).

Nếu mọi người muốn trở thành bậc Thánh Dự Lưu đã chứng quả thì cũng rất dễ, chỉ cần có lòng tin không thối chuyển đối với Tứ Thánh Đế là được (AN 10.64).

Tứ Thánh Đế là gì?

**Khổ Thánh Đế**: Các cảm xúc tiêu cực, những trải nghiệm không tốt, già, bệnh, chết đều là khổ. Nói ngắn gọn, thân tâm có thể bị chấp thủ chính là khổ, vì có thân tâm này chúng ta mới phải chịu đựng tất cả những khổ đau ấy.

**Tập Thánh Đế**: Ái dục là nguyên nhân của khổ. Khi ái dục không được thỏa mãn thì sinh ra khổ về tinh thần. Chính ái dục đi kèm với sự vui thích này là nguyên nhân dẫn đến tái sinh và phải chịu đựng tất cả khổ đau.

**Diệt Thánh Đế**: Sự đoạn diệt ái dục chính là sự đoạn diệt khổ.

**Đạo Thánh Đế**: Giới, Định, Tuệ (MN 44). 

Giới là phẩm hạnh tốt, không hại mình, không hại người. 

Khi phẩm hạnh tốt, chúng ta ít hối hận, tâm dễ cảm thấy bình an, vui vẻ, tập trung. Sự tập trung của tâm gọi là “định”. 

Chúng ta dùng thiền định để làm sâu sắc thêm sự định này. Đức Phật đã dạy hơn bốn mươi phương pháp thiền, chúng ta chọn một trong số đó để tu tập, khiến tâm trở nên tập trung hơn, bình an hơn, đầy đủ và sảng khoái hơn. Đây là sự tu tập Định.

Khi tâm đã có đủ thiền định, chúng ta có thể nuôi dưỡng trí tuệ—suy xét hoặc quán sát tính vô thường, vô ngã và tính không vừa ý của tất cả sự vật bên ngoài để buông bỏ sự chấp thủ đối với bên ngoài; 

sau đó suy xét hoặc quán sát tính vô thường, vô ngã và tính không vừa ý của thân để buông bỏ sự chấp thủ đối với thân; 

sau đó suy xét hoặc quán sát tính vô thường, vô ngã và tính không vừa ý của tâm để buông bỏ sự chấp thủ đối với tâm. Đây là sự tu tập Tuệ.

Nếu có thể hoàn toàn buông bỏ sự chấp thủ đối với tất cả, điều đó tương đương với việc nhổ sạch ái dục. Và đó chính là sự chấm dứt của khổ đau.

Chỉ cần chúng ta có một chút thể nghiệm đối với Tứ Thánh Đế này, là có thể có lòng tin không thối chuyển đối với Tứ Thánh Đế—Giáo pháp. 

Chúng ta cũng sẽ không còn nghi ngờ gì về sự giác ngộ của Đức Phật, có lòng tin tuyệt đối—vì ngoài Ngài ra, không có vị đạo sư ngoại đạo nào có thể nói ra Tứ Thánh Đế này. 

Và chúng ta cũng sẽ có lòng tin không thối chuyển đối với đức hạnh của chúng đệ tử Tăng đoàn của Đức Phật, vì họ đều đã nắm vững Tứ Thánh Đế, có thể loại bỏ hoặc hạn chế những phiền não, tham cầu trong tâm mình, nên ít làm hại mình, hại người hơn.

Như vậy, chúng ta cũng trở thành bậc Thánh Dự Lưu giống như vị Thiên tử ấy, và tự nhiên đầy đủ năm giới.

Vì thế, nếu chúng ta là Phật tử mà vẫn dùng địa ngục để hù dọa người khác, chứng tỏ chúng ta chưa nắm vững Giáo pháp. 

Rõ ràng chỉ cần đơn giản như vậy là không phải đọa vào ác đạo, đúng không? 😂 

Hù dọa người khiến họ sinh sợ hãi; khi ác nghiệp này chín muồi trong tương lai, chính chúng ta cũng sẽ thường xuyên cảm thấy sợ hãi. Tuyệt đối đừng làm như vậy!

害怕鬼嗎？若不斷持念「佛陀（Buddho）」，鬼也無法傷害你。因為「佛陀」是佛陀的聖號。人的恐懼，其實源於心向外馳散。當心安住在「佛陀」上時，便會漸漸平靜。很多時候，人害怕的並不是鬼，而是自己不斷回憶過去、不斷想著別人講的鬼故事。真正困擾我們的，是自己的妄想，而不是鬼。正是這些念頭，讓我們喜歡一個人、討厭一個人。若不了解自己的心，就只會被情緒牽著走，智慧便無法生起。

**English**

Are you afraid of ghosts? If you continually recite “Buddho, Buddho, Buddho,” they cannot harm you. “Buddho” is the sacred name of the Buddha. Fear actually arises because the mind runs outward and scatters. When the mind abides with “Buddho,” it gradually becomes peaceful. Often, what people fear is not a real ghost, but their own continual recollection of the past and the ghost stories they have heard from others. What truly troubles us is our own deluded thinking, not any ghost. It is these very thoughts that make us like someone or dislike someone. If we do not understand our own mind, we are simply led around by our emotions, and wisdom cannot arise.

**ไทย (Thai)**

กลัวผีมั้ย? ถ้าเราภาวนา “พุทโธ พุทโธ พุทโธ” อยู่เสมอ ผีก็ไม่สามารถทำร้ายเราได้ เพราะ “พุทโธ” คือพระนามอันศักดิ์สิทธิ์ของพระพุทธเจ้า ความกลัวของมนุษย์จริง ๆ แล้วเกิดจากจิตที่วิ่งออกไปข้างนอก เมื่อจิตตั้งมั่นอยู่กับ “พุทโธ” จิตก็จะค่อย ๆ สงบลง หลายครั้งที่คนกลัวนั้นไม่ใช่ผีตัวจริง แต่เป็นเพราะเราคิดถึงเรื่องราวในอดีตและเรื่องผีที่คนอื่นเล่าให้ฟังอยู่ตลอด สิ่งที่รบกวนเราจริง ๆ คือความคิดฟุ้งซ่านของเราเอง ไม่ใช่ผี ความคิดเหล่านี้เองที่ทำให้เรารักใครคนหนึ่ง หรือเกลียดใครคนหนึ่ง ถ้าเราไม่รู้จักจิตของตนเอง เราก็จะถูกอารมณ์พาไปเรื่อย ๆ ปัญญาก็ไม่อาจเกิดขึ้นได้

**Tiếng Việt (Vietnamese)**

Có sợ ma không? Nếu liên tục trì niệm “Buddho, Buddho, Buddho”, ma cũng không thể hại được bạn. Vì “Buddho” là thánh hiệu của Đức Phật. Nỗi sợ hãi của con người thật ra bắt nguồn từ tâm phóng ngoại. Khi tâm an trú nơi “Buddho”, nó sẽ dần dần được bình an. Nhiều khi, điều người ta sợ không phải là ma thật, mà là chính mình cứ liên tục nhớ lại quá khứ, cứ nghĩ đến những câu chuyện ma mà người khác kể. Điều thực sự làm chúng ta phiền não chính là vọng tưởng của mình, chứ không phải ma. Chính những niệm tưởng này khiến chúng ta thích một người, ghét một người. Nếu không hiểu rõ tâm mình, chúng ta sẽ chỉ bị cảm xúc dẫn dắt, trí tuệ không thể sinh khởi.

----Luang Por Ganha

2016.12.17

I said this to a few of you: have any people had problems with fear of ghosts? The truth is—I'm being serious now—ghosts are scared of you. You have much more power. If you look at the cosmology of Buddhism, the human realm is two levels above the ghost realm. What's the level underneath the human realm? What's the level underneath the animals? That's a ghost. The only thing they can do is make us scared, but they can't harm us. And if you're a monk, you know that. That's why if you go to any house which is supposed to be haunted, you go into that haunted place, and you say to the ghost--boom --and they run away. That's the truth; that's from experience, because they know if you realize that you're more powerful than them, they have no power over you at all.

我對你們一些人說過：有人怕鬼嗎？實話實說——我現在是認真在講——鬼其實怕你。你的力量強大得多。看看佛教的世界觀，人道比鬼道高兩個層次。人道下面是什麼？畜生道下面是什麼？就是鬼道。他們唯一能做的就是讓我們害怕，但根本無法傷害我們。如果是出家人，都明白這個道理。所以你去任何所謂的鬼屋，走進去，對鬼大喝一聲，他們就會逃之夭夭。這是真的，是親身經歷——因為他們知道，一旦你意識到自己比他們強大，他們就完全無法影響你了。

---Ajahn Brahm

2025-02-23 Ajahn Brahm Hong Kong Retreat Evening

https://www.youtube.com/watch?v=VR7dibkoj4s&t=977s

信眾：親愛的阿姜布拉姆，我在日常生活中會突然出現陣陣焦慮。在冥想時有時也會感受到這種焦慮。但不同的是，我能看見焦慮的起因：一個轉瞬即逝的念頭、過去的壓力記憶，或對不確定未來的擔憂。當這發生時，我能感覺到心跳加速，於是我會專注放鬆身體的緊繃，並持續呼吸。您對如何處理這種焦慮有什麼建議嗎？

阿姜布拉姆：如果是在冥想中感受到焦慮——我說：做得好！做得好！因為我這麼說的理由是：你即將放下某樣東西，你即將獲得自由。

當一個人被關在監獄裡20年、30年或40年，然後被告知再過一兩天，你就可以自由了——你可以走出去，不用再待在監獄裡——那位囚犯會感到興奮還是焦慮？通常是焦慮和恐懼。

你熟悉且感到舒適的東西正在消失。即使別人告訴你，監獄外面遠比裡面愉快，很多人還是寧願留在監獄裡。

這就是為什麼當你感到恐懼時，它意味著你正在挑戰你的「安全毛毯」。你正在走向自由。

在冥想中，有時你已經非常接近進入某種禪那（jhāna），然後一道恐懼與焦慮的障壁突然升起。「這對我來說有點太過了」——即使別人一直告訴你那是多麼美好的東西——但你還是比較喜歡保留一些自己的痛苦。

——阿姜布拉姆

2023年10-11月（3/22） | 9天靜修 | 阿姜布拉姆 

https://www.youtube.com/watch?v=wr8BhHdM2FI&list=PLf9HOK_Rf1M6GlBVBdYU5_zus2c75tyWv&index=3

Devotee: Dear Ajahn Brahm, I experience random bouts of anxiety in daily life. I also experience this anxiety during meditation at times. However, the difference is that I can see the cause of the anxiety being a passing thought, a past stressful memory, or worry about an uncertain future. I can feel my heart rate increase when this happens, and I focus on relaxing the tension in my body and keep breathing. Would you have any advice on how to manage this anxiety?

Ajahn Brahm: If it's in meditation and you feel anxiety—well done, I say. Well done, because the reason I say that is you're about to let go of something. You're about to become free.

What happens when a person has been in jail for 20, 30, or 40 years, and then they're told that in a day or two, you can become free—you can walk outside, you don't need to be in jail anymore? Would that prisoner feel elation or anxiety? Usually anxiety and fear.

What you know and feel comfortable with is disappearing. Even though people tell you that outside of jail is far more pleasant than inside, a lot of people would rather stay in jail.

That's why if you feel fear, it means you're challenging your safety blankets. You're becoming free.

What happens in meditation sometimes is that you're just so close to getting into something like a jhāna, and then a barrier of fear and anxiety comes up. It's a bit much for me—even though people keep telling you it's a beautiful thing—but you're quite happier with some of your suffering.

----Ajahn Brahm

2023 October - November (3/22) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=wr8BhHdM2FI&list=PLf9HOK_Rf1M6GlBVBdYU5_zus2c75tyWv&index=3

去除恐懼的其中一個方法，就是考慮到最差的結果

譬如我們怕被人罵，我們就準備好給人罵

我們怕被人說是非，我們就準備好給人說是非

我們怕被人取笑，我們就準備好給人取笑

我們怕被人欺負，我們就準備好給人欺負

我們怕失去，我們就準備好失去

我們怕得不到，我們就準備好得不到

我們怕碰見不想要的，我們就準備好碰見不想要的

如果我們連最差的結果都能接受，那麼未來就算發生什麼事都好，都沒有問題了

但通常我們不會敢去想的，連想都不敢去想

怎麼辦？先大量修習禪定，當心穩固後，再來思維、去除執著，那就行了

有些人說‘往好方面去想’，我們就‘往壞方面去想’😂 

只不過‘往壞方面去想’僅僅只是為了去除執著而已

One of the methods to eliminate fear is to consider the worst possible outcome.

For example: 

If we're afraid of being scolded by others, we prepare ourselves to be scolded. 

If we're afraid of people gossiping about us, we prepare ourselves for them to gossip. 

If we're afraid of being ridiculed by others, we prepare ourselves to be ridiculed. 

If we're afraid of being bullied, we prepare ourselves to be bullied. 

If we're afraid of losing something, we prepare ourselves to lose it. 

If we're afraid of not getting what we want, we prepare ourselves not to get it. 

If we're afraid of encountering what we don't want, we prepare ourselves to encounter it.

If we can accept even the worst possible outcome, then no matter what happens in the future, there will be no problem.

But usually, we don't dare to think about it—we don't even dare to consider it. 

What to do? First, extensively practice stillness (samatha). Once the mind becomes stable and firm, then contemplate and let go of attachments—that will do it.

Some people say, "Think positively." We, on the other hand, "think negatively" 😂 

But "thinking negatively" is solely for the purpose of letting go of attachments.

其實只要我們認清現實，就不會痛苦、害怕了

只不過我們不敢面對現實

比如說，這個我們都不肯面對的：

我們的伴侶，隨時都可能會離開我們的--我們連想都不敢想，這是個可怕的現實

不僅是伴侶會隨時離開我們，兒女也是，父母也是，親戚也是，朋友也是

財富也是，名譽也是，權力也是，地位也是，美貌也是

才能也是，智能也是，

健康也是，肢體也是，生命也是

如果我們能時時認清現實，我們就不會執著

假如我們不執著，當東西發生變異時、我們失去時，我們就不會痛苦

但我們都不敢面對現實.....

In fact, as long as we clearly see reality as it is, we will no longer suffer or feel fear.

The only problem is that we dare not face reality.

For example, there is one thing none of us wants to face: 

our partner could leave us at any moment — we don’t even dare to think about it; it feels like a terrifying reality.

Not only can our partner leave us at any time, but so can our children, our parents, our relatives, and our friends.

Wealth can also disappear at any moment, as can reputation, power, status, and beauty.

Talent can fade, intelligence can decline, 

health can vanish, limbs can be lost, and life itself will end.

If we can constantly recognize and accept these realities, we will no longer cling.

If we do not cling, then when change happens — when we lose something — we will not suffer.

But… we all refuse to face reality…

在宗教裡，其中一個操控伎倆

就是威嚇：‘吶！我告訴你的師父啊！！’

怎樣可以拆解別人的攻勢？

很簡單，只要我們行得正、企得正，就算他告訴我們師父又如何？

怎樣為之行得正、企得正？ 就是持好五戒十善業

另外，也要知道；其實如果師父厲害，不用別人告訴他，他自然知道了😂 所以他告訴與否，有什麼相干？

第三，不要執著自己的面子和形象。 如此，就算給師父罵和教訓，也不會痛苦。

第四，假如不執著任何師父，自然不用怕這個師父那個師父

第五，培育強大的戒定慧，那就算誰來恐嚇，我們怕什麼？！！！！！

In religious circles, one common manipulation tactic is the threat: "Hey! I'm going to tell your teacher!!"

How can we dismantle such an attack? 

It’s simple: as long as we act rightly and stand firmly in integrity, what does it matter even if they tell our teacher? 

What does "acting rightly and standing firmly" mean? It means upholding the Five Precepts and the Ten Wholesome Deeds.

Moreover, it’s important to recognize: if a teacher is truly insightful, they will already know — no one needs to "tell" them. 😂 So what difference does it make whether someone reports us or not?

Third, do not cling to our own face or image. Then, even if our teacher scolds or disciplines us, we will not suffer.

Fourth, if we are not attached to any teacher, naturally there is no fear of "this teacher or that teacher."

Fifth, cultivate strong precepts, stillness, and wisdom. When these are solid, what is there to fear, no matter who tries to intimidate you?!!

Devotee: In spite of many years of meditation, I can see fear inside me. Whenever I go inside deeper, I meet these fears in a diverse way. How can I melt this fear? 

Ajahn Brahm: This is a good sign because when you have a fear, always realize that's when something you're attached to is about to disappear. You're being challenged. It's like a harder exam each time. Something you're very close to has been taken away from you. Please let it go. There's nothing worth keeping.

Oh, what's that word?.... No dharma is worth keeping. Nothing is worth keeping. ....... It's one of my favorite quotes: nothing is worth holding on to or keeping.

And what that really means, you know, is that as you go inside deeper, many times you come across these challenges. I remember this one monk, you know, when he was about to get into these deep meditations for the first time. It's like you're standing here and just beyond you is a deep, deep bliss. You can almost feel it, almost touch it, but you have to let go a little bit more just to get in there. I remember this monk saying, "No, I don't want to go in. It's too scary." 

''It's really nice.''

"No, I can't." 

''Well, why not? "

''No." 

But you do it anyway. You can't resist. The joys of these deep meditations are so great and there's no danger at all—especially if you get brainwashed by a monk like me who says, "Why not go for it?"

And there's no danger. Actually, there is a danger. I always have to be honest at this point. What's the danger of getting into a deep meditation? What is it? Lose your hair (becoming a monk). You lose your hair. Yes. So, some of the people I can see are getting bald. (laugh)

2025 April (3/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=qtBZV_UPrjs&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=4

學員：儘管多年修習禪定，我仍能看見內心的恐懼。每當我往內走得更深時，總會以各種方式遭遇這些恐懼。我該如何消融這份恐懼？

阿姜布拉姆：這是個好徵兆，因為當你感到恐懼時，你應始終明白：那代表某個你所執著的事物即將消失。你正受到挑戰。這就像每次面臨更艱難的考試一樣。某個你極為親近的事物正被從你身邊帶走。請放手吧。沒什麼值得緊抓不放。

噢，那個詞怎麼說來著？……沒有哪個法教值得緊抓。沒有任何事物值得緊抓。……這是我最喜歡的格言之一：沒有什麼值得執取或保留。

而這真正的意涵，你知道嗎，就是當你往內走得更深時，往往會多次遇見這些挑戰。我記得有一位僧侶，當他第一次即將進入深度禪定時，那種感覺就像你站在這裡，而就在你前方不遠處，有著極深極深的喜樂。你幾乎能感覺到它、幾乎能觸及它，但你需要再多放下一點，才能進入其中。我記得那位僧侶說：「不，我不想進去。太嚇人了。」 

「那裡真的很美妙。」 

「不，我做不到。」 

「為什麼不呢？」 

「不。」 

但最終你還是會進去。你無法抗拒。深度禪定所帶來的喜悅是如此巨大，而且根本沒有任何危險——尤其當你被我這樣的僧侶「洗腦」後，我總說：「為何不試試看呢？」

而且沒有危險。其實，確實有個危險。我總得在這時候誠實以告。進入深度禪定的危險是什麼？是什麼呢？你會「掉頭髮」（意指成為僧侶）。你會失去頭髮。是的。所以，我看到有些人已經開始「掉頭髮」了。（笑）

2025年4月（3/19）｜9日禪修營｜阿姜布拉姆 

https://www.youtube.com/watch?v=qtBZV_UPrjs&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=4

Devotee: I have lived with anxiety for 30 years or so. When I meditate, I’m pretty sure the anxiety is appearing as a strong, defined, extreme tension around my jaw, throat, heart region. I feel like this is the key to unlocking my heart, but also a giant obstacle. Can you help me?

Ajahn Brahm: Of course.

Devotee: Should I book for a meeting? 

Ajahn Brahm: No, I just listen. I don’t think it’s time for other meetings. But what to do with that type of anxiety? Use the mindfulness to see what makes that anxiety. You see, anxiety is a focus of your meditation—as your meditation object. What makes your anxiety get less? What makes it get more?

So you’ve got your eyes closed, and see if you can just relax your body—that usually makes anxiety much, much looser. Just make peace with the anxiety. Don’t fight it. Don’t think this is a mistake in you. Never think that it’s something you have to fix up. It fixes itself up once you’re kind to it and let it be.

Remember, letting be is different than letting go. When I say letting go, I mean letting go of control—let go of desire—and let whatever’s left be. And then you find these things usually vanish.

禪修者：我受焦慮困擾大約三十年了。當我禪修時，我能清楚感覺到焦慮顯現為一種強烈、明顯、極度的緊繃感，集中在下巴、喉嚨和心臟區域。我覺得這是打開心扉的關鍵，但同時也是一個巨大的障礙。您能幫助我嗎？

阿姜布拉姆：當然可以。

禪修者：我需要預約個別談話嗎？

阿姜布拉姆：不用，我只是聽你說。我認為現在不需要安排其他會談。但對於這種焦慮，該怎麼做呢？用正念去觀察是什麼引發了焦慮。你看，焦慮可以成為你禪修的焦點——作為你的禪修對象。什麼會讓焦慮減輕？什麼會讓它加劇？

所以，你閉上眼睛，試著放鬆身體——這通常會讓焦慮緩和許多。與焦慮和平共處，不要對抗它。不要認為這是你的錯誤，永遠不要覺得這是你必須「修好」的問題。當你善待它、讓它如是存在，它自己會調整過來。

記住，「讓它存在」和「放下」是不同的。我所說的「放下」，是指放下控制——放下渴望——然後讓剩下的一切自然存在。你會發現，這些感受往往就這樣消失了

2024 November (15/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=Nr3HVJVzDv8&list=PLf9HOK_Rf1M7Vk1fcy0AhvSTg3Y1Ai67E&index=15

This makes us reflect why we will fear when we see this terrible demon-like creature

fear is a kind of suffering

And what cause suffering?

The second noble truth: craving is the cause of suffering

What are we craving deep down?

We are craving for safety, craving for existence and life, craving for pleasant vision

When we see this horrible thing , we feel that our safety, life are threatened; it is contrary to a pleasant vision

so aversion , fear arise

If we have no cravings for safety, existence and pleasant vision; this horrible squirrel is nothing!😂

image cred. to  @Tech Brains  

這讓我們反思，為何看到這種可怕如惡魔的生物時會恐懼？

恐懼本身就是一種痛苦

那麼痛苦的成因是什麼？

聖諦第二諦：渴愛是苦的根源

我們內心深處究竟在渴求什麼？

我們渴求安全、渴求存在與生命、渴求悅目的景象

當我們看到這可怕之物時，我們感覺自身安全與生命受到威脅；它與悅目景象相違背

於是排斥與恐懼便油然而生

若能對安全、存在與悅目景象無所渴求

這隻可怕的松鼠根本嚇不到我們！😂

圖片cred. to  @Tech Brains 

人生在世，我們總會遇上一些惡人

尤其是那些喜歡發脾氣的人，或者那些市井流氓，或者那些中年潑婦😂

如果我們不修行呢，就會怕他們，給他們食住（牽著鼻子走）

因為我們內心沒有定力、沒有智慧，所以我們的心就會隨風飄逸，給他們嚇一嚇就顫抖

要扭轉局勢？非常簡單

修習禪定，修習初禪、二禪、三禪、四禪吧！

此時，可以看看他們夠不夠阿修羅大將軍惡！😂

如果惡過阿修羅大將軍，那麼惡不惡過天界大將軍！😂

如果對方惡不過他們，就叫他們退下😂😂😂 （說笑而已）

為什麼？

色界禪那的心比欲界最兇的心還要勇敢，因為所有煩惱（包括恐懼）暫時被壓制，氣勢磅礴！

但修習禪定的修行人仍不是無堅不摧的，因為他們仍有潛在的煩惱。

如果修行人能藉助定力而去除一切煩惱；這就真的無堅不摧、所向披靡了！

**In life, we always encounter some fierce people** 

Especially those who are quick-tempered, or those street ruffians, or those middle-aged shrews 😂 

If we don’t cultivate ourselves, we’ll fear them and let them push us around. 

Because our minds lack stillness and wisdom, our hearts drift with the wind, trembling at the slightest intimidation from them. 

How to turn the situation around? It’s very simple— 

Practice stillness, cultivate the first, second, third, and fourth jhānas! 

At that point, you can see if they’re as fierce as the Asura generals! 😂 

If they’re fiercer than the Asura generals, then are they fiercer than the heavenly generals? 😂 

If they’re not as fierce as them, just tell them to step aside 😂😂😂 (just kidding) 

Why? 

The mind in the form realm jhānas is braver than the fiercest mind in the desire realm because all defilements (including fear) are temporarily suppressed, and the aura is majestic! 

However, meditators are still not indestructible, because they still have latent defilements. 

If practitioners can use their stillness to eradicate all defilements, then they will truly be indestructible and invincible! 

如果誰是膽小鬼的話

很容易解決而已！！

來修禪定吧。當心能持續維持在禪那的狀態，就會正能量爆棚、心充滿力量和勇氣

此時，

雷鳴不怕

颶風不怕

惡人不怕

鬼神不怕

什麼都不怕....只是怕惡業

If anyone is a coward, 

it's actually very easy to resolve!! 

Come and practice stillness. When the mind can continuously remain in a state of jhāna (meditative absorption), positive energy will surge, and the heart will be filled with strength and courage. 

At that point, 

you will fear no thunder, 

fear no hurricanes, 

fear no evil people, 

fear no ghosts or spirits, 

fear nothing at all... except unwholesome karma. 

What is this ?

This is the sword of wisdom, the strongest sword in the world.

Through this sword, impurity is severed

Through this sword, selfishness is severed

Through this sword, immorality is severed

Through this sword, suffering is severed

Through this sword, fear is severed

Why is fear arising? It is because of craving!

The second noble truth: 'craving is the cause of suffering'

The third noble truth:'the cessation of craving is the cessation of suffering'

There is also a Chinese saying goes like this :'無欲則剛‘ which means 'Free from greed, free from fears'

If we are completely free from selfishness and greed, it is impossible for mental suffering including fear to arise

precept is responsible to restrain cravings

stillness is responsible to suppress cravings

wisdom is responsible to uproot cravings

precepts aids stillness, stillness aids wisdom

If one is unvirtuous and knows no self-restraint, it is nearly impossible for his or her mind to be deeply still

How much wisdom depends on how deep one's stillness is

wisdom is the power of letting go;  by contemplating  unsatisfactoriness

If we think that something is attractive and  good; we will only cling to it very tightly. Only when we know and see things as they really are--- unsatisfactoriness; can we let go and bring inner comfort and ease.

Why are things unsatisfactory? because they are impermant! uncontrollable! void of permanent entity called 'self'! 

This is neither pessimistic nor optimistic, it is just being realistic😂 

impermance , non-self and unsatisfactoriness are the true nature of this world of conditioned phenomena

contemplating these three characteristics must be supported with deep stillness, or else one will not be able to accept the truth and may feel even more depressed when contemplating.

With strong stillness, the mind become calm, brilliant, brave and neutral; one will have the courage to accept the truth by contemplation--cultivation of wisdom

If we are afraid of being spoken ill of, chop off the greed for fame with wisdom!

If we are afraid of losing face, chop off the greed for face with wisdom!

If we are afraid of being disobeyed, chop off the greed for power with wisdom!

If we are afraid of being belittled, chop off the greed for respect (conceit) with wisdom!

If we are afraid of being poor, chop off the greed for wealth with wisdom!

If we are afraid of exams, chop off the greed for high marks with wisdom!

If we are afraid of death, chop off the greed for existence with wisdom!

Greed will not let us gain more; just the contrary, it adds on mental stress and drag down performance , the final result.

Through this sword of wisdom, suffering is eradicated.

這是什麼？

這是智慧之劍，世上最強大的劍。

透過這把劍，雜染被斬斷

透過這把劍，自私被斬斷

透過這把劍，道德敗壞被斬斷

透過這把劍，痛苦被斬斷

透過這把劍，恐懼被斬斷

恐懼為何會產生？是因為渴望！

第二聖諦：「渴望是痛苦的根源」

第三聖諦：「渴望的止息等於痛苦的止息」

中國也有句諺語「無欲則剛」，意思就是沒有貪念，就沒有恐懼

如果我們完全擺脫自私和貪婪，包括恐懼在內的精神痛苦根本不可能產生

戒德負責約束渴望

禪定負責壓制渴望

智慧負責根除渴望

戒德輔助禪定，禪定輔助智慧

如果一個人沒有德行且不知約束，他/她的心幾乎不可能深度集中

智慧的多寡取決於禪定的深度

智慧是放下的力量；透過觀照或思維不讓人滿意的特質

如果我們認為某件事物很吸引且美好，就會緊緊抓著不放。唯有如實知見事物的本質——即不讓人滿意性，我們才能放下，獲得內心的安適與自在

為什麼事物都不讓人滿意？因為它們無常！不可控！根本沒有所謂恆常不變的「自我」！

這既非悲觀也非樂觀，只是‘貼地而觀’😂

無常、不讓人滿意、無我，正是這個條件組合世界的真實本質

思維這三項特質必須以深度禪定作為基礎，否則，我們不僅難以接受真相，思維時反而可能更加沮喪

具備強大的定力，心就會變得平靜、明晰、勇敢且中立；人才有勇氣透過思維——也就是智慧的培育——來接受真相

若害怕被人惡語中傷——就用智慧斬斷對名聲的貪念！

若害怕丟臉——就用智慧斬斷對面子的貪念！

若害怕別人不服從——就用智慧斬斷對權力的貪念！

若害怕被人看不起——就用智慧斬斷對尊重的貪念（傲慢）！

若害怕貧窮——就用智慧斬斷對財富的貪念！

若害怕考試——就用智慧斬斷對高分的貪念！

若害怕死亡——就用智慧斬斷對存在的貪念！

貪婪不會讓我們獲得更多；恰恰相反，它只會增加心理壓力、拖累表現，影響最終結果。

憑藉這把智慧之劍，痛苦得以徹底根除。

現在有些人錢多多，會做什麼？

wow ，有些人竟然去法國買間城堡，和伴侶搬進去住

以前住城堡的是國王，現在是有錢佬😂  這就是無常囖

而且城堡怎會是真正屬於國王的？ 死後所有一切就要還給這個世界，換別人來做主人了

如果不懂得這些道理，會變成什麼？ 守在城堡裡的厲鬼囖😂 

‘你是誰？竟敢入侵我的城堡😡😡😡 ’ 然後嚇走城堡的新主人

懷疑有些電影商就是給這些厲鬼收買，刻意拍鬼片描繪到這些古堡很恐怖的，嚇走別人😂 

其實什麼厲鬼？ 小氣鬼就差不多，或者說，是鬼BB 

明明已經死了，還貪戀這間破城堡做什麼？ 小氣到連別人踏進去都不給

之所以說鬼BB ，是因為沒有智慧，不懂得無常和無我的道理

他們就好像那些八十歲的老人家，仍在憤憤不平：‘那人小學時在跑步比賽跑贏了我，我要贏回他！！😤 ’ 永遠都不懂得放下，還不是BB?

Nowadays, some people have loads of money—so what do they do?

Wow, some actually go to France to buy a castle and move in with their partner.

Back in the day, castles were for kings—now they’re for the rich. 😂 That’s impermanence

And how could a castle ever truly belong to a king? After death, everything returns to the world, and someone else becomes the owner.

If we don’t understand this truth, what do we become? A vengeful ghost haunting the castle, of course! 😂

"Who are you? How dare you invade my castle! 😡😡😡"—then scaring away the new owners.

it is  suspected some movie producers are paid off by these ghosts, deliberately making horror films to portray these castles as terrifying and scare people away. 😂

But really, what kind of "vengeful ghost" are we talking about? More like a petty ghost—or better yet, a ghost baby.

they’re already dead—why cling to this broken-down castle? So stingy that they won’t even let others step inside?

Calling them "ghost babies" makes sense because they lack wisdom, failing to grasp impermanence and non-self.

They’re like those 80-year-old folks still fuming: "That guy beat me in a race back in elementary school—I need to win against him!! 😤" Never learning to let go—how is that not baby behavior?

當心沒有執著什麼，

什麼都不存留在心中時

沒有得也沒有失

不怕得不到，不怕失去，不怕碰見不喜歡的

這時將什麼都不怕

When the mind is free from attachment,

and nothing remains within it,

there is neither gain nor loss.

Fear not the lack of attainment,

fear not losing,

fear not encountering the undesirable—

then, there will be nothing to fear at all.

我們許多人怕鬼，但為什麼要怕呢😂

為什麼不想想，鬼都可以像這隻那樣那麼cutie呢😂

甚至，可能有靚仔靚女呢～

隆波帕默曾說，有一位比丘臨死時因為生起不善心，所以投生為鬼。 但因為他持戒持得實在太好，所以成為了英俊的鬼～

鬼道本身比人道更低層次

如果我們怕他們，我們未免太弱雞了😂

Image cred. To 千與千尋

Many of us fear ghosts, but why? 😂 

Have we ever considered they might be as cute as this one? 😂 

Who knows—some might even be pretty and handsome guys! 

Luangpor Pramote once shared a story about a monk who, at death, harbored unwholesome mind and was reborn as a ghost. But because he had kept his precepts flawlessly, he became a *handsome* ghost. 

The ghost realm is actually lower than the human realm. 

If we’re scared of them, we’re too weak😂 

*(Image credit: Spirited Away)* 

一顆不執著的心是全然無畏的

像獅子般兇猛神勇

因為沒有要些什麼；所以不會怕得不到，不會怕失去，不會怕碰到不喜歡的東西

任別人怎樣看他，怎樣說他是非，怎樣攻擊他，怎樣傷害他；都屹立不倒，安然自在

無畏來自不執著....

A non-attached heart is utterly fearless,

as fierce and mighty as a lion.

Because it seeks nothing, it fears not failing to obtain, not losing, nor encountering the undesirable.

No matter how others view, slander, attack, or harm them,

they stand unshaken, serene and at ease.

Fearlessness arises from non-attachment...

無我是最強大的力量

因為參透‘無我’的人，沒有東西可以輸掉，可謂‘nothing to lose!'

財富，本身都不是我的

名譽，本身都不是我的

地位，本身都不是我的

權力，本身都不是我的

親人，本身都不是我的

身體，本身都不是我的

心，本身都不是我的

它們隨著因緣而生，隨著因緣而滅

本來就不是’我‘或’我的‘

這樣的人非常凶狠勇猛，不會怕任何人和鬼神，不會怕任何東西

但不會傷害任何人，會尊重任何人

為什麼？因為’我‘ 根本不存在，根本沒有東西可以輸掉!

non-self is the Greatest Power

Because those who truly understand "non-self" have nothing to lose!

Wealth is not inherently "mine."

Fame is not inherently "mine."

Status is not inherently "mine."

Power is not inherently "mine."

Family is not inherently "mine."

The body is not inherently "mine."

Even the mind is not inherently "mine."

These things arise due to causes and conditions, and they fade away due to causes and conditions.

They were never truly "me" or "mine" to begin with.

Such a person becomes extraordinarily fearless—unshaken by any people or spirits, unshaken by anything

Yet they harm no one and respect everyone.

Why? Because the "self" does not truly exist—there is nothing to lose!

「…怕鬼幹嘛？…」

「…從來沒見過鬼，

但卻怕鬼！

根本沒人見過真的鬼，只有假的！

會害怕，其實是怕『自己的想法』，

是自己嚇自己。

而且，人其實更怕『黑暗』，

只是把鬼扯進來而已。

別去想『有鬼』，

你就不會怕。

鬼…不敢對我們怎樣，

因為我們不怕牠，

而且知道牠根本不存在。

鬼不過是一堆骨頭，

就像木柴一樣，

心靈早就不在那裡了…」

"...Why be afraid of ghosts?..."

*"...No one has ever seen a real ghost,

yet they’re afraid of ghosts!

No one has ever encountered a real one—only fake ones.

The fear comes from being afraid of their own thoughts.

They’re just scaring themselves.

Besides, people are more afraid of the dark,

so they project ghosts into it.

If you don’t think ghosts exist,

you won’t be afraid.

Ghosts… can’t do anything to us,

because we’re not afraid of them,

and we know they aren’t real.

They’re just bones—

like pieces of wood.

The spirit isn’t even there anymore..."*

—Luang Por Somkiat Chitmaro

Wat Pa Tham Phra Thep Nimit

July 6, 2025

image cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

他被嚇倒，因為他不是佛教徒

佛教徒知道衰老、病痛、死亡、與喜愛的事物分離都是很正常的事

所以任何事情都不能嚇倒他們…

He was frightened because he is not a Buddhist.

Buddhists understand that aging, sickness, death, and separation from loved ones are all natural parts of life.

Therefore, nothing can frighten them...

《Ajahn Suchart:關於恐懼》

通常人們在白天並不會感到太多的恐懼，但一旦天黑，如果沒有燈光，就會產生恐懼，因為我們不知道周圍是否有危險或有毒的東西。如果像白天那樣有光明，我們就不會感到太害怕，因為能看清周圍的事物，知道什麼有危險、什麼沒有。如果有危險，也可以避開或防護自己。但若處在黑暗中，眼睛看不見任何東西，沒有燈光，就自然會產生疑慮和恐懼；反之，若有光照亮四周，看得清楚，就不會有恐懼。

我們的生命也是如此。若有佛法之光引導人生，就能穩健而自信地生活，無所畏懼；但若缺乏佛法的光明指引，就會心生恐懼。譬如我們許多人仍有許多恐懼，而那些我們所害怕的事物，在佛陀和諸位聖弟子那裡卻不是恐懼的對象。因為我們與他們的差別在於「心」。他們的心中時刻充滿著佛法之光，清楚地知道什麼是危險，什麼不是，並且知道如何排除這些危險，知道如何保護自己，使各種威脅無法傷害內心。

而我們卻還未能如佛陀、阿羅漢弟子那樣，因為我們的心仍處在黑暗之中，缺乏佛法，缺乏法的光明，所以內心才會有恐懼。

在這個講堂裡，沒有人能夠否認自己內心毫無恐懼。這正是因為我們還不了解周圍的一切，不知道什麼是危險，什麼不是危險，才會感到害怕。但如果能持續學習佛陀的教法，心中的恐懼就會逐漸減輕。

我們所說的「恐懼」都有哪些呢？我們害怕什麼呢？

大多數人都怕老、怕病、怕死，怕與所愛的人或事物分離。這是因為我們不了解與我們相伴的這些事物的本質。因為不了解，就誤以為它們恆常不變，從而執著。

例如我們對自己的身體缺乏足夠的觀察，就不了解身體的真實本質。若我們能仔細觀察自己的身體，和所愛之人的身體，就會明白：身體的老病死是自然現象，是正常不過的。只要出生了，就必定會衰老、生病、死亡，並最終分離。

這些道理我們大多不清楚，或者即便知道，也只是「知道」卻不「記得」。也就是說，我們常常忘記。因為一旦心不警覺，就會忘記這些真相。忘記了，就執著於這個身體，執著於他人的身體。因為我們仍然希望依靠這些身體來獲得快樂。我們想要活得長久，以為身體能帶來持續的快樂。

但我們不知道的是，身體給予的快樂，其實非常有限，相較之下，它帶來的痛苦遠遠更多。不論是自己的身體還是別人的身體，只有在身體健康、沒有疾病、不受苦時，我們才從中得到一點點快樂。但當身體變得虛弱、生病、老化甚至死亡時，我們就必須承受巨大的痛苦。

即使我們尚未衰老、生病、死亡，只要聽聞到疾病流行的消息，就會立刻感到恐慌，擔心疾病會蔓延到自己身上，破壞自己的身體。這正是因為我們仍沉浸在黑暗之中，仍執著於這個身體，以為它能持續帶來快樂、能永存不朽。這一切，都是因為我們缺乏佛法的光明。

因此佛陀教導我們要不斷修習佛法，如同不斷地點燃蠟燭。點燃的蠟燭若放著不管，燒盡了就會熄滅。若不及時點燃新的蠟燭，光明就會消失，黑暗又會回來。一旦黑暗回來，我們就會再次產生恐懼。但若我們持續不斷地點燃蠟燭，一根接著一根，當前一根還沒熄滅時就點燃下一根，那麼光明就不會消失。

如果我們不斷地修行佛法，讓佛法的光明常在內心，那麼佛陀所教導的這些真理便會成為我們內心的明燈：

——生而為人，老是自然的，無法避免；

——生而為人，病是自然的，無法避免；

——生而為人，死是自然的，無法避免；

——與所愛分離是自然的，無法避免。

這些真理就像一盞光明的燈，能驅散我們的憂慮與恐懼。

因為當我們知道這些都是生命中必然的現象，我們就能有所準備，以坦然接受。恐懼便會漸漸消失。因為我們知道，我們不能執著自己的身體，也不能執著他人的身體。因為遲早有一天，我們和他們的身體都會老化、崩壞、死亡。

但若我們的心中有佛法的守護，就不會動搖，不會憂傷，不會恐懼。

因為我們會明白：身體並不是“我”，身體只是由地、水、火、風四大組成的而已。

Ajahn Suchart

佛曆2546年6月7日

Judge翻譯泰語

<Ajahn Suchart: About Fear>

Typically, people do not feel much fear during the day, but once night falls and there is no light, fear arises because we do not know if there are dangers or harmful things around us. If there is light like during the day, we won’t feel too afraid because we can see what’s around us, identifying what is dangerous and what is not.

If there is danger, we can avoid it or protect ourselves. However, in the dark, when our eyes cannot see anything, fear and doubt naturally arise; conversely, with light illuminating our surroundings, fear dissipates.

Our lives are similar. If we have the light of Dhamma guiding us, we can live confidently and fearlessly; but without the guidance of Dhamma, fear will arise. Many of us still have numerous fears, yet the things we fear are not objects of fear for the Buddha and his noble disciples. The difference lies in the "heart." Their hearts are filled with the light of Dhamma, clearly understanding what is dangerous and what is not, and knowing how to eliminate these dangers and protect themselves from threats.

We, however, have yet to attain that level, as our hearts remain in darkness, lacking the light of Dhamma. This is why we experience fear.

In this hall, no one can deny that they feel fear. This is because we do not understand everything around us; we do not know what is dangerous and what is not, leading to feelings of fear. But if we continue to learn the teachings of the Buddha, our fears will gradually diminish.

What do we mean by "fear"? What do we fear?

Most people fear aging, illness, death, and separation from loved ones. This stems from our misunderstanding of the nature of these things. Because we do not understand, we mistakenly believe they are permanent, leading to attachment.

For instance, if we do not sufficiently observe our bodies, we fail to understand their true nature. If we carefully observe our own body and the bodies of those we love, we will realize that aging, illness, and death are natural phenomena. Once born, one must inevitably age, fall ill, and die, ultimately leading to separation.

Most of us are unaware of this, or even if we know, we only "know" but do not "remember." In other words, we often forget. When the mind is not vigilant, we forget these truths. Forgetting leads to attachment to our own body and to the bodies of others, as we still hope to rely on these bodies for happiness. We desire to live long, believing that the body can bring continuous happiness.

What we do not realize is that the happiness the body provides is very limited compared to the pain it brings. Whether it is our body or others, we only experience a little happiness when the body is healthy, free from disease, and not suffering. However, when the body weakens, becomes ill, ages, or dies, we must endure immense suffering.

Even if we are not yet aging, ill, or dead, just hearing news of disease outbreaks can trigger panic, worrying that illness will invade our bodies. This is because we remain steeped in darkness, still attached to the idea that the body can bring lasting happiness and immortality. All of this is due to our lack of the light of Dhamma.

Thus, the Buddha teaches us to continually practice the Dhamma, like repeatedly lighting candles. A lit candle will extinguish if left unattended. If new candles are not lit in time, the light will disappear, and darkness will return. Once darkness returns, fear will arise again. However, if we continuously light candles one after another, keeping one lit while lighting the next, then the light will never fade.

If we consistently practice the Dhamma, allowing the light of Dhamma to remain in our hearts, then the truths taught by the Buddha will become our inner guiding light:

- Being born as a human, aging is natural and unavoidable;

- Being born as a human, illness is natural and unavoidable;

- Being born as a human, death is natural and unavoidable;

- Separation from loved ones is natural and unavoidable.

These truths are like bright light , dispelling our our worries and fears.

When we recognize these as inevitable phenomena in life, we can prepare ourselves to accept them calmly. Fear will gradually dissipate because we understand that we cannot cling to our body or the bodies of others, as one day, both will age, decay, and die.

But if our hearts are guarded by the Dhamma, we will not waver, we will not grieve, we will not fear. Because we will understand: the body is not "I"; the body is merely a combination of the four elements of earth, water, fire, and wind.

—Ajahn Suchart  

Buddhist Year 2546, June 7  

貪生怕死的不是佛陀的聖弟子

Ajahn Suchart 曾說，一位初果聖者‘無論身體發生什麼事都不會感到痛苦。身體會衰老、生病和死亡，但心不會因此受到影響。’

誰怕蟑螂？ 誰怕蟲？ 他們爬在我們身上會怕嗎？ 怕的就不是佛陀的聖弟子了😂 

誰怕痛？ 怕的就不是佛陀的聖弟子了

誰怕死？怕的就不是佛陀的聖弟子了

這樣的人是佛教獨有的：不怕痛，不怕蟲，不怕老，不怕病，不怕死；什麼都不怕

因為初果聖者已經粗糙地放下身體

如果誰想證初果，要克服這些恐懼....

cowards are not the noble disciples of the Buddha.

Ajahn Suchart once said that a stream -enterer " is not being hurt by whatever happens to the body. The body can get old, get sick and die, and the mind will not be affected by it."

Who is afraid of cockroaches? Who is afraid of insects? Do they scare us when they crawl on us? If we're afraid, then we're not a noble disciple of the Buddha. 😂

Who is afraid of pain? If we are afraid, then we're not a noble disciple of the Buddha.

Who is afraid of death? If we are afraid, then we're not a noble disciple of the Buddha.

Such people are unique to Buddhism: they are not afraid of pain, insects, aging, sickness, or death; they fear nothing.

This is because a stream-entrer has by and large let go of the body.

If anyone wishes to attain stream-entry, they must overcome these fears...

佛陀是懦夫救星

因為只有佛陀才能說出：其實“我”不存在

當一個人沒了自我， 他必然無所畏懼

不再當懦夫

大家喜歡聽鬼故事嗎？

最好不要了😂

聽鬼故事根本就是一個自虐的行為

有許多人原本沒事的，但一聽了一陣子鬼故事後，就變得疑神疑鬼。

自己待在家中都不敢，獨自上廁所都不敢

變得膽小怕事，內心怯弱。

害怕的時候好受嗎？ 當然不好受！ 所以這是否被虐狂？😂

不要聽了。

佛陀說，假如從事一樣活動，但它會讓不善法增長，善法衰退；那是會帶來苦的果報的。

害怕是嗔心，我們讓作為不善法的嗔心增長；我們讓心中帶來穩定的正念與禪定下降，那是讓善法衰退

而會帶來苦的果報，就是有過失、 不善的行為（MN88）

所以其實是惡業來的

既然都沒什麼好處，不如做相反的

我們時時憶念佛陀、 憶念佛法、 憶念聖僧

當如此憶念時，佛陀說害怕將能夠被去除（SN11.3）

Do we all like listening to ghost stories?

It’s better not to 😂

Listening to ghost stories is really a form of self-torture.

There are many people who were fine, but after listening to ghost stories for a while, they become paranoid. 

They don’t even dare to stay home alone or go to the bathroom by themselves. 

They become timid and fearful, feeling weak inside. 

Is it pleasant to be afraid? Of course not! 

So, isn't  this a form of masochism? 😂

Don’t listen to them.

The Buddha said that if engaging in an activity causes unwholesome qualities to grow and wholesome qualities to decline, it will lead to suffering as a result. 

Fear is a form of dosa, and we allow the unwholesome dosa to grow; 

we let our mindfulness and stillness, which makes our mind stable , to decline

leading to the deterioration of wholesome qualities.

The actions which bring suffering are blamable and unwholesome (MN88), so they are actually bad kamma.

Since there’s no benefit, it’s better to do the opposite.

Let’s constantly recollect the Buddha, the Dharma, and the Sangha. 

When we do so, the Buddha said that fear can be removed (SN11.3).

《恐懼恐懼本身》

有一句話說：「死亡並不可怕，真正可怕的是恐懼本身。」

死亡並不是你所害怕的，真正需要害怕的是對死亡的恐懼。

因為正是對死亡的恐懼帶來了你的痛苦，而不是你身體的死亡。

你可以通過正念和智慧來停止這種恐懼，

教導你的心接受死亡，

接受無常、無我。自然法則，就是無常、無我。

一旦你接受了這一點，就不會有苦或悲傷了。

......

苦並不可怕，苦是由你的妄想創造的，因為你沒有看到真相。如果你看到了真相，明白它是無常、無我，那麼就不會有苦。

教導你的心接受，通過不斷地思考這個問題。一旦你不斷告訴它「這就是將要發生的事」。這樣，心就會開始接受真理。

這就是為什麼佛陀總是提醒我們，我們必然會面臨衰老、疾病和死亡；以及與所愛之人分離。

通過教導心，心會逐漸接受，當事情發生時不會感到悲傷。

---阿贊蘇查特

《Fear fear itself》

There is a saying ' Death is nothing to fear , but fear itself'

Death is not something you fear, it is the fear of death you have to be afraid of

Because it is the fear of death that causes you suffering, not the death of your body

And you can stop the dear by using mindfulness and wisdom

Teaching your mind to accept death

accept anicca, the truth , the law of nature; is anicca , anatta.

Once you accept that, there will be no dukkha or sadness

....

Dukkha is not to be feared , Dukkha is created by your delusion, not seeing the truth. If you see the truth, that it is anicca, anatta, then there will be no dukkha.

Teach your mind to accept, by constantly thinking about it all the time. Then the mind will begin to accept the truth. Once you keep telling it 'this is what gonna happen'

That's why the Buddha always reminds us that we are subject to aging , sickness and death; and separations from the ones you love.

By teaching the mind, the mind will gradually accept , and will not feel sad when things happen.

---Ajahn Suchart

《害怕》

因為有一個‘我’在，才會害怕

如果沒有一個‘我’在，誰會害怕呢？

因為還在邪見當中，認為有一個‘我’。

我們還迷失五蘊有一個‘我’，所以才會害怕

如果我們知道五蘊沒有一個人、 我、 眾生、 他，你接觸到什麼不同的東西，也不會害怕。去到什麼環境，只是空的接觸，也不會害怕。

如果知道沒有一個我的話；看到、 聽到，就會知道沒有一個人、 沒有一個我。

-----Luang ta siri

《Fear》

Because there is an "I," there is fear.

If there were no "I," who would be afraid?

Still trapped in wrong views, believing in an "I."

We are lost in the five aggregates, thinking there is an "I," which is why we fear.

If we realize that the five aggregates do not contain a person, an "I," living beings, or others, whatever you encounter will not invoke fear. No matter what environment you are in, it is just an empty contact, and you will not be afraid.

If you understand that there is no "I," then seeing and hearing will reveal that there is no person, no "I."

----- Luang Ta Siri

聽過有大學教授說， 當他要考學生時，會遇到一些在答題期間突然非常慌張的考生

他會怎樣做？ 

他說，他會給多十分鐘那位考生

他解釋，假如他不懂，他怎樣都不會懂的

假如他懂，他就不會慌啦😂

這樣一來教授既做了好人，也不會影響他的最終成績😂

他們慌僅僅是因為未能面對現實、 接受現實

同樣地，有些人面對生離死別會非常緊張、 非常慌張、 非常恐懼

然而，如果他真的能夠掌控、 能夠控制，他就不會慌張啦

事實上，沒有東西是我們的

死亡是一定的、 失去是一定的

就算給我們留著所喜愛的事物多一年，長壽多幾年

我們也一定會失去

我們慌張是因為未能面對現實、 接受現實

It is heard that a university professor says that , when he gives exams, he encounters some students who suddenly become very anxious during the test.

What will he do?
He says he gives that student an extra ten minutes.

He explains that if the student doesn’t know, they won’t know no matter what.
If they do know, they wouldn’t be anxious. 😂

This way, the professor becomes a nice guy , at the same time  doesn’t affect the student's  final grade. 😂

Students' anxiety comes simply from their inability to face and accept reality.

Similarly, some people become very nervous, panicked, and fearful when facing risk of losing something and death.

However, if they truly had control over the situation, they wouldn’t be anxious.

In reality, nothing belongs to us.
Death is certain, and loss is inevitable.

Even if we are given an extra year with the things we love or a few more years of life, we will eventually lose them.

Our anxiety stems from our inability to face and accept reality.

初生之犢不畏虎

智慧之犢不畏苦

閱歷不深的年輕人因為無知、 傲慢；所以不會怕上級和一些大權勢的人

天不怕地不怕，然後去北韓對著金正恩舉中指😂應該不用回來了

但一個有智慧的人了知到條件組合事物的無常、 苦、 無我；所以把一切放下

因為不執著的緣故，所以無論是什麼的苦、 什麼樣的災厄，再也不怕了。

但他們應該不會對金正恩舉中指😂 因為有智慧的人了知到無我的道理、 空掉自我，所以會尊重任何人

一個是因為愚蠢而不怕，一個是因為智慧而不怕

When your mindfulness becomes weakened, your panic and fear can return

next time you should use wisdom: your body is temporary, if anything that gonna happen to the body then it happens. Because you cannot control your body, it is anatta . Try to use wisdom when you face these dangerous situation

Because once you use wisdom, you will have no fear permanently, you have no panic permanently 

With mindfulness, you might still have panic. If your mindfulness is not strong , you can still have panic and fear 

understand? Look at your body, it is anicca , dukkha and anatta ; and let it be. Let it die, if something gonna hurt it , then let it be. You cannot avoid or escape. You have to accept it

當你的正念變弱，你的恐懼就可以回歸

下次你應該運用智慧：你的身體是暫時的，如果身體會發生什麼事，那就讓它發生。因為你無法控制你的身體，它是無我的。當你面對這些危險情況時，試著運用智慧。

因為一旦你運用智慧，你將永久不再有恐懼，也永久不會有恐慌。

有了正念，你可能仍然會感到恐慌。如果你的正念不夠強，你仍然會感到恐慌和害怕。

明白了嗎？看看你的身體，它是無常的、苦的和無我的；就讓它這樣吧。讓它死去，如果有什麼會傷害它的，就讓它發生。你無法避免或逃避。你必須接受它。

--Ajahn Suchart

This bird has grown up, and it’s time for its first flight.

It is very scared of the deep abyss below.

In the end, it bravely takes off and~

succeeds!

Similarly, as we grow within, it's time to face the upcoming pain of unfulfilled desires, separation from what we love, encountering unpleasant things, and the suffering of aging, illness, and death.

We are very afraid...

But ultimately, we must confront the root of our fears.

Oh—it's just our inner cravings.

Once we remove these cravings from our hearts, we succeed!

We are no longer afraid!

Video credit:

https://www.youtube.com/watch?v=Pv2iVX9AHw4

這隻鳥長大了，是時候要進行第一次的飛行了

他很害怕下面的萬丈深淵

最後還是豁出去飛起來

成功！

同樣地，當我們內心漸漸長大，

是時候要認真正視我們即將面臨的求不得，愛別離，碰見不喜歡事物，和老病死之苦了

我們很害怕....

但最後還是豁出去面對恐懼的根源

哦～原來那是我們內心的渴愛

當我們剷除內心的渴愛後

成功！不再害怕了！

video cred. to :

https://www.youtube.com/watch?v=Pv2iVX9AHw4

未雨綢繆是好的

因為世間的本質就是無常的、 無法掌控的、 不能維持的

這裡的未雨綢繆，是指心的未雨綢繆

我們看看我們現在擁有的一切：財富、名譽、地位、權力、美貌、親戚朋友、伴侶、家人、智力、能力

請認清他們全部都是無常的，所有這一切都可以在下一秒失去

可以是被人搶去，可以是因為發生突發意外

害怕嗎？越是害怕就越要去思維。不然一會兒真的發生了，我們會更害怕和不知所措

心有戚戚然嗎？悲傷嗎？越是悲痛就越要去思維。不然一會兒真的發生了，我們會更傷心

準備好失去一切吧，準備好在下一秒終身癱瘓吧，準備好在下一秒死去吧

也準備好我們的計劃落空吧

如果誰能接受一切，他將無所畏懼，痛苦也不能滲進他的心

沒錢到要睡街，可以

要做乞丐，都可以

什麼都可以

噢～無所執著的心是最為強大的

Preparation is Good

Because the nature of the world is impermanent, uncontrollable, and unsustainable.

Here, "preparation" refers to the preparation of the mind. 

Let’s examine everything we currently possess: wealth, reputation, status, power, beauty, relatives, friends, partners, family, intelligence, and abilities.

Please recognize that all of these are impermanent; everything can be lost in the next moment. It could be taken away by someone or due to unexpected events.

Are we afraid? The more ywe ou fear, the more we  should reflect. Otherwise, if it really happens later, we will be even more afraid and at a loss.

Does our heart feels heavy? Are we sad? The more sorrowful we are, the more we should reflect. Otherwise, if it really happens, we will be even more heartbroken.

Be prepared to lose everything. 

Be prepared to be paralyzed for life in the next moment. 

Be prepared to die in the next moment. 

Also, be ready for our plans to fall through.

If anyone can accept everything, they will be fearless, and suffering cannot seep into their heart.

Having no money and sleeping on the streets? That’s fine. 

Becoming a beggar? That’s fine too. 

Anything is ok.

Oh—an unattached heart is the most powerful.

有些人常諷刺別人‘貪生怕死’

‘貪生怕死’這個詞其實很有道理

我們要貪著、依戀生命；才會害怕失去生命、害怕死亡

當我們不執著生命；自然不會怕死

如果我們禪修，把心一直提升；就會越少恐懼

恐懼是因為執著某些東西；害怕事不如意、 害怕求不得、 害怕失去、害怕碰見不喜歡的東西

當心把執著去除，自然就無所畏懼

為什麼？就算事不如意、 求不得、 失去、碰見不喜歡的東西--心都能隨時坦然面對

無論是誰，是鬼神、 是敵人、是競爭對手，是誰都好；都不會害怕

如果連一切世間的東西也不執著，

如果連身體都不執著

如果連心都不執著

我們要害怕誰呢？我們要害怕什麼東西呢？

If We Meditate and Continuously increase the quality of Our Hearts, We Will Have Less and less Fear

Fear arises from attachment to certain things; fear of things not going well, fear of unfulfilled desires, fear of loss, and fear of encountering unpleasant things.

When we remove our attachments, we naturally become fearless. Why? Because even when things don’t go as planned, when desires become unfulfilled, when we experience loss, or when we encounter things we dislike, our hearts can face them calmly at any time.

No matter who it is—ghosts, deities, enemies, or competitors—we will not be afraid.

If we do not cling to worldly matters, if we do not cling to our bodies, and if we do not cling to our minds, whom should we be afraid of? What should we fear?

It's better to watch fewer horror movies.

Ajahn Brahm once said that the things in horror movies are not reality.

Ghost realm is lower than that of humans; they cannot harm us; many of them would actually be scared of us.

In fact, many hungry ghosts are suffering immensely; how would they have the time to bother us?

It is more possible for them to come to seek our help 

這些鬼片少看為妙好

Ajahn Brahm 就說’鬼片裡的都不是現實。‘

他們的境界比人類還低，是不會害到我們的，有許多遇到我們反而會怕。

事實上，有許多餓鬼正在受劇烈的痛苦，怎有空來玩我們？

來求我們幫忙就差不多

Fear arises because of the self.

The fearful heart is akin to an Asura.

A monk's heart is free from fear.

Eliminating the self is the path of precepts, stillness, and wisdom.

With a self, everything gets stuck.

----Luang Por Ganha 

害怕是因為有自我

害怕的心是阿修羅

不是出家人

出家人的心是沒有害怕的

消除自我就是戒定慧

有自我就會令一切卡住卡住

----Luang Por Ganha

隆波間夏說：“害怕是因為有自我”

當心有智慧， 就會洞見：這副身心根本沒有一個“自我” 在， 只有不斷轉變、不斷壓迫

任何從心中生起的執著， 把它們斬斷

自然無所畏懼

【克服不善心】

很多人不知道：

傷心，是一種惡業，不善業；

恐懼，是一種惡業，不善業；

無知，也是一種惡業，不善業。

但是，有些人認為：

「我傷心，又沒有干擾到別人，為什麼說是『惡業』呢？」

「我恐懼，是我無奈的，不是我要的，為什麼說是『惡業』？」

「無知？本來就無知了，也不是我選擇的！怎麼是『惡業』？」

現在我們要了解，

當我們說『善業』跟『惡業』的時候，

我們不是說：

「這是誰訂下來的？

   誰決定的？

   或該不該？」

不是這個問題。

我們講的是自然的現象，從自然法則裡面，這種狀態的心所帶來的果報是好的還是不好的？

是樂的還是苦的？

如果我們從這方面來了解，它是自然界的規則。

它不是說：

「誰要的？」

或者說：

「該不該？」

也不是說：

「你干擾到別人沒有？」

不是的！

它是一種自然界的因緣，一種現象，也不是佛陀所創造的，也不是誰所製造的。

就像圓的東西會滾動；四方的、格子狀的東西它就不會滾動，這樣的，所以不是誰去創造它。

好，回過來我們去看它，因為它是一種自然的現象，因為傷心的心是一種低能量的、很黯淡的心，這種黯淡的心它帶來的果報，留下來的能量，心在一生一滅之中留下來的一種潛質，一種能量，我們叫作『業』。

這種『業』帶來的果報是不好的。

黯淡的心帶來的果報是不好的！

恐懼也是一樣，不是你要還是你不要；當然每個人的恐懼都是情不自禁的，都是無奈的。

但是，它還是『惡業』，因為那是一種黯淡的心、顫抖的心、沒力的心，所以它也是一種『惡業』，帶來的是不安，沒有安全感。

然後，無知也是一樣，無知就像沒有燈，一片黑暗，沒有光明，看不懂。

你一個人眼睛矇著，走到懸崖邊，然後呢摔了下去。

你不能夠說：「那不是我要的結果！」地心引力也不會跟你問說：「這是你要的還是不要的結果？」

總之，違背了地心引力，沒看清楚路，摔下去就是粉身碎骨。

自然界的法則也是一樣，因果也是一樣，你不懂自然界的規則，你違背了就沒有果報了嗎？

有的。

違背了自然界的規則，因果法則裡面造下了惡，那就要受惡報。

所以，生命裡面沒有藉口，我們不能說：「我們不懂。」我們就是要懂。

我們不能說：「我們不能。」我們就是要能。

生命是一個艱苦的磨練和訓練，

只有當我們努力的去戰勝自己，

去培養善的力量、

正面的力量、

光明的力量，

去培養我們的智慧，去『懂』！

那我們才會活得很好。

如果我們放逸，

我們懶惰，

我們不想去『懂』，

那我們就會永遠受苦。

讓我們首先認清這些是苦因，傷心、恐懼、無明是苦因，然後讓我們努力的去學習(培育心的定力)，然後一步一步的去克服(斷盡煩惱)這些生命裡面的苦因。

吉祥尊者

(古晉Red FM電台《淨覺之音》弘法系列‧弟子依錄音內容打字‧未經尊者審閱張貼‧僅供內部法友參考)

Overcoming Unwholesome Mind

Many people do not realize that:

1.Sadness is a type of unwholesome kamma, a bad karma.

2.Fear is a type of unwholesome kamma, a bad karma.

3. Ignorance is also a type of unwholesome kamma, a bad karma.

However, some people think:

"I feel sad, and it doesn't disturb others. Why is it called 'bad karma'?"

"My fear is beyond my control; it's not what I want. Why is it called 'bad karma'?"

"Ignorance? I am naturally ignorant; it's not my choice! How can that be 'bad karma'?"

Now we need to understand that when we talk about 'wholesome' and 'unwholesome' kamma, we are not asking:

"Who defined this?"

"Who decided this?"

"Should it be this way or not?"

That's not the question. We are discussing a natural phenomenon. From the perspective of natural laws, does this state of mind produce good or bad results? Is it joyful or painful? If we understand it this way, it aligns with the law of nature.

It's not about "Who wants this?" or "Should it be this way?" nor is it about "Did you disturb others?" No! It is a natural cause-and-effect relationship, a phenomenon that is neither created by the Buddha nor anyone else.

Just like a round object will roll, while a square or grid-like object will not; this is not something created by anyone.

Now, returning to our view, because it is a natural phenomenon, sadness is a low-energy, dull state of mind. This dull mind produces negative results, creating a residue of energy that we call 'karma.' The karma from this dull mind is not good.

The results of a dull mind are not good! Fear is the same; it is not about whether you want it or not. Of course, each person’s fear is often involuntary and helpless. However, it is still 'bad karma' because it is a trembling, weak state of mind, leading to insecurity.

Similarly, ignorance is like being in darkness without light. If you walk blindly to the edge of a cliff, you might fall. You cannot say, "That was not the result I wanted!" Gravity will not ask you, "Is this the result you want or not?"

In summary, if you go against gravity and do not see the path clearly and fall, you will be shattered. The laws of nature work the same way; cause and effect are the same. If you do not understand the rules of nature and violate them, will there be no consequences? Yes, there will be.

If you violate the rules of nature and create negative karma within the law of cause and effect, then you will face negative consequences. Therefore, there are no excuses in life; we cannot say, "We don't understand." We must understand.

We cannot say, "We cannot." We must be able. Life is a hard trial and training. Only when we strive to overcome ourselves, cultivate wholesome power, positive power, and the power of light, and develop our wisdom to 'understand,' will we live well.

If we slack off, if we are lazy, if we do not want to 'understand,' then we will suffer forever. Let us first recognize that these are the causes of suffering: sadness, fear, and ignorance are the roots of suffering. Then let us strive to learn  and gradually overcome these causes of suffering in life.

----Venerable Mangala 

"How to Face Fear?"

Question: Venerable, how can we strengthen our hearts to resist greed and fear?

Venerable Mangala: Meditation, making wishes, and supporting others can strengthen the heart. From my own experience, I find that when I lead and train others, my own merit helps.

....

When others need comfort, you comfort them; when they need encouragement, you encourage them; when others are practicing, you support them; when others are strong, you rejoice with them. Then, diligently practice meditation yourself. Focus on training your own heart.

Be willing to accept various tests and trials without avoidance. When challenges arise and you don’t evade them, your heart will grow stronger.

For example, I have a story about when I was drown. I was impacted deeply; just thinking of water made me afraid. I thought I couldn’t survive. I faced five days of fear, and then more when thinking about water again. I had to confront this myself, and as a result, my heart became stronger. Once I faced it, the weak state of my heart immediately disappeared.

Later, when I encountered the mountains, I jumped back in, swam out, and returned; I eliminated my fear, and that weak inclination followed away.

People talk about ghosts and graveyards, and I deliberately confront them; thus, my heart grows stronger. Previously, at Sam Poh Mountain in Malacca, I discussed Dhamma with elders until midnight. Afterward, I walked back in the dark, especially in that somber atmosphere. I would intentionally slow down, feeling a slight discomfort, a shadowy fear. I refused to accept it; I looked left and right, thinking, "If it comes, let it come!" That kind of mindset made me unafraid.

In graveyards, if I have fear, I won’t be afraid; I’ll sleep on a grave and overcome that fear. I haven’t done that for a while, and I can’t say I wouldn’t be afraid now. Sometimes, even if you are brave, if beings want to instill fear in you, they can project fearful energy onto your head, making you shiver. But if you become awaken, there are ways to overcome it, such as becoming empty. To become empty means to make your heart like emptiness, so it cannot grasp your heart. It can influence your body with that chilling energy; however, when the heart is empty, it cannot grasp your heart. It can affect your body, making it feel cold, but your heart remains unaffected.

So, face life’s challenges without evasion. There is another kind of courage—the courage to escape. Avoidance is also a form of courage. Facing something is one kind of courage, while avoidance is another.

Those who are used to facing challenges sometimes have a strong sense of self or conciet : "I am not afraid of you, I dare!" But sometimes, why engage in a fight if it’s unnecessary? They say I lack courage, but I am not afraid of their words. This is another form of courage, the courage of non-self. This is a higher level of courage, stronger.

That strength is often not visible to others. It appears as if one is avoiding, but in fact, it takes courage. You say I escape, I escape; you say I do not escape, I also escape. You say I am brave; I escape; you say I am weak; I also escape. No matter what you say, I decide not to engage in this battle; that is true courage—the courage to overcome conceit. This strength is greater, another level of courage.

It may look like the first level where everyone escapes; but this escape is a brave one. You overcome your pride and vanity; there’s no need to prove anything to anyone. There’s nothing to prove; I just need to achieve my goals, and that is powerful.

There are many methods to train your heart. The best method is through precepts, stillness, and wisdom; and providing a sense of security to others. Observing the Five Precepts already offers a sense of security. Adding other aspects, like reliability in various areas, further provides security. Those who offer security to others will have a strong, peaceful heart.

《怎樣面對恐懼？》

请问尊者，如何让心强起来以便能抵挡内心的贪欲和恐惧？

吉祥尊者： 禪修，發願，做一下護持人家、把心強起來的功德。

我自己的經驗，發現到，當我在領導別人、訓練他們的心的時候，自己的功德就幫到。

….

別人需要安慰你就安慰，別人需要鼓勵你就鼓勵，別人修行你就護持他，別人心很強你隨喜；然後自己也很用心地打坐。自己的因素就自己用心訓練自己

然後願意接受總總的考驗和磨練，不逃避。

考驗來的時候你不逃避，你的心就會強

比如說我淹水的故事吧。那時受到那個打擊，想到水就怕，想到水就怕；結果我想我活不下去了。想到水，五天恐懼就夠了；再想到水，又五天恐懼；我要自己給自己去面對。結果心就強起來。我一面對，心弱的狀態馬上消除了。

之後我同樣遇到馬當山，我就跳回去，游去又遊回來；我就去掉我的恐懼心，那個弱的因緣就緊隨離去了。

人家說鬼鬼鬼，說墳場，我就故意去面對；然後心就強起來。

以前在馬六甲三寶山，我就在那裡跟長輩討論佛法，討論完十二點。完後，我就走夜路回去，那個陰沉沉的，特別是那個陰沉沉的氣氛。我就故意慢一點。我就有一點點不爽，陰陰的那種感覺，也是屬於恐懼吧。就是一點點的。我就不容忍，看一下左邊，看一下右邊，‘來了，就來吧！’就是那種心。‘來吧’那以後就不再怕。

不然就在墳場上，你恐懼我不怕，我就帶著恐懼睡著墳墓上，就做到不會怕了。我很久沒有這樣做了，我不敢說現在做不會怕。因為有些時候即使你很勇敢，如果那些眾生要讓你怕，他可以在你身上灌一些恐懼的能量，他可以放一些陰森森寒寒的能量，灌去你頭上，所以有時候你也會抖一抖。但是你醒覺的話，還是有方法克服，就是化空。化空就是把自己變成好像虛空，那個心像虛空一樣，他就抓不住你的心。可以影響到你的身體，就是陰森森的那種寒冷的能量；但是那個心化空的時候，他就是沒辦法抓得住你的心。他可以弄到你的身體，陰森森的身體，讓你的身體發寒。但是你的心不受影響，可以做到這一點。

所以就是用這種方法面對囖，生命的考驗不逃避。

通過有另一種勇氣，就是逃避的勇氣。逃避也是另一種勇氣。面對是一種勇氣，逃避也是另一種勇氣。

習慣面對的人，有時候那個我慢心很強：‘我不怕你，我敢！’ 但有時候不需要打的仗，我為什麼要打？

他說我沒有勇氣，我不怕。這是另一種勇氣，無我的勇氣。這是更高層次的勇氣，更強。那種強是別人看不出來的。看起來好像在逃避，但其實有勇氣。你講我逃，我也逃；你講我不逃，我也逃。你講我勇敢，我也逃；你講我軟弱我也逃。不管你說什麼，我覺得這個仗我不要打，我就逃；這個是真正的勇氣，戰勝自己我慢心的勇氣。這種強是更強，另一種層次的勇氣。

它好像第一個層次一樣，人家逃避你也逃避；但這個逃避是勇敢地逃。你戰勝了自己的慢心，虛榮心，不需要證明給什麼人看；什麼都不要證明，我只要達到目的就好，這個力量很強

所以就是種種的方法可以訓練到自己的心

最好的方法就是戒定慧，給人家安全感；守五戒就已經給人安全感了，那麼再加上其他的方面，信用啊，各方面，給人家安全感；給人家安全感的人，他自己心就會有力量，安然的力量