喜馬拉雅山區的巨型冰川26日發生冰岩雪崩，急墜1,200米谷底並產生了相當於5.2級地震的劇烈撞擊。隨後大量碎冰、岩石與泥沙瞬間堵塞博特科西河（Bhote Koshi River），並在潰堤後形成如「液態混凝土」般的高速洪流，無預警地摧毀了下游多個村莊、道路與橋樑，尼泊爾和西藏災情嚴重。（共有543人遇難逾2900人失蹤 ）（cred. to 星島頭條 ）
讓我們盡自己的能力迴向功德給遇難者、願他們往生善道吧！
這首舒伯特的serenade 聽後讓人生起憐憫的感覺
我們就憶持著這種憐憫的感覺，想起西藏和尼泊爾災民的痛苦、不幸：
他們有許多都有自己的家庭，但經過這一場災難之後，有些變得家破人亡、妻離子散了
他們有些很辛苦地賺錢、儲蓄金錢、資產，但經過這一場災難，全都沒有了、全都失去了
他們有些根本就不想死，但被迫要死去
他們有許多人都活在極端的痛苦之中
我們不斷以放鬆、放下、休息的態度這樣想，或者直接默念‘願他們離苦’
慢慢能量就會累積，像電流流過般的喜悅會充滿全身--這是初禪
我們停止思維、默念，繼續心安住在這種狀態、獨立凸顯，繼續有像電流流過般的喜悅充滿全身--這是二禪
之後，我們放下這種像電流流過般的喜悅，剩下心裡甜滋滋的快樂--這是三禪
我們連這個甜滋滋的快樂也放下，讓心變得中捨、清爽、滿足--這是四禪
然後我們在第四禪中想起那些西藏和尼泊爾的災民、死者，把功德迴向給他們
禪那的功德是很大的---願他們都能因此而脫離痛苦
---
### English
On the 26th, a massive glacier in the Himalayas collapsed in an ice-rock avalanche, plunging 1,200 meters into the valley floor and striking with a force equivalent to a magnitude 5.2 earthquake. Vast amounts of shattered ice, rock, and silt then instantly blocked the Bhote Koshi River. When the dam burst, it formed a high-speed torrent like “liquid concrete,” destroying multiple villages, roads, and bridges downstream without warning. The disaster in Nepal and Tibet has been severe. (543 people have been killed and more than 2,900 remain missing.)
Let us, to the best of our ability, dedicate merit to those who have died, wishing that they may be reborn in a good destination.
Listening to Schubert’s *Serenade* gives rise to a feeling of compassion. Holding that feeling of compassion in mind, we recall the suffering and misfortune of the disaster victims in Tibet and Nepal:
Many of them had families of their own, but after this disaster some have been left with their homes destroyed and their loved ones dead or scattered.
Some of them had worked hard to earn and save money and property, but after this disaster it is all gone—they have lost everything.
Some of them did not want to die at all, yet were forced to die.
Many of them are living in extreme suffering.
We keep thinking in this way with an attitude of relaxing, letting go, and resting—or we simply silently recite, “May they be free from suffering.” Gradually energy accumulates, and a joy like an electric current flowing through the body fills us completely—this is the first jhāna.
We stop thinking and reciting, and let the mind remain settled in this state, standing out on its own, while the joy like an electric current continues to fill the whole body—this is the second jhāna.
Then we let go of that current-like joy, and what remains is a sweet, gentle happiness in the heart—this is the third jhāna.
We let go even of that sweet happiness, allowing the mind to become equanimous, clear, and content—this is the fourth jhāna.
Then, within the fourth jhāna, we recall the disaster victims and the dead in Tibet and Nepal, and dedicate the merit to them. The merit of jhāna is great—may they all thereby be freed from suffering.
---
### ไทย
เมื่อวันที่ 26 ธารน้ำแข็งขนาดมหึมาในเทือกเขาหิมาลัยเกิดแผ่นน้ำแข็งและหินถล่ม พุ่งตกสู่ก้นหุบเขาเป็นระยะ 1,200 เมตร และก่อแรงกระแทกเทียบเท่าแผ่นดินไหวขนาด 5.2 หลังจากนั้นเศษน้ำแข็ง หิน และโคลนจำนวนมหาศาลอุดกั้นแม่น้ำโภเตโกสี (Bhote Koshi River) ในพริบตา เมื่อเขื่อนธรรมชาติพังทลาย จึงกลายเป็นกระแสน้ำเชี่ยวกรากดุจ “คอนกรีตเหลว” ทำลายหมู่บ้าน ถนน และสะพานหลายแห่งท้ายน้ำโดยไม่มีสัญญาณเตือน ภัยพิบัติในเนปาลและทิเบตรุนแรงมาก (มีผู้เสียชีวิต 543 คน และสูญหายกว่า 2,900 คน)
ขอให้เราอุทิศบุญเท่าที่ทำได้แก่ผู้ล่วงลับ ขอให้พวกเขาไปเกิดในสุคติเถิด
บท *Serenade* ของชูเบิร์ตเมื่อฟังแล้วทำให้เกิดความรู้สึกสงสาร เราจึงระลึกถึงความรู้สึกสงสารนั้น แล้วนึกถึงความทุกข์และความโชคร้ายของผู้ประสบภัยในทิเบตและเนปาล:
หลายคนมีครอบครัวของตนเอง แต่หลังภัยพิบัติครั้งนี้ บางคนบ้านแตกสาแหรกขาด สูญเสียคนรัก
บางคนตรากตรำหาเงินเก็บทรัพย์สิน แต่หลังภัยพิบัติครั้งนี้ สิ่งเหล่านั้นหมดสิ้น—สูญเสียทุกอย่าง
บางคนไม่ได้ต้องการตายเลย แต่ถูกบังคับให้ต้องตาย
หลายคนกำลังอยู่ในความทุกข์สุดขีด
เราคิดเช่นนี้ต่อไปด้วยท่าทีที่ผ่อนคลาย วางลง และพักผ่อน หรือเพียงภาวนาในใจว่า “ขอให้พวกเขาพ้นทุกข์” พลังงานจะค่อย ๆ สะสม ความปลาบปลื้มดุจกระแสไฟฟ้าไหลผ่านจะแผ่เต็มกาย—นี่คือปฐมฌาน
เราหยุดคิดและหยุดภาวนา ปล่อยให้จิตตั้งมั่นอยู่ในภาวะนั้นอย่างเด่นชัดต่อไป ความปลาบปลื้มดุจกระแสไฟฟ้ายังเต็มกายอยู่—นี่คือทุติยฌาน
จากนั้นเราปล่อยความปลาบปลื้มดุจกระแสไฟฟ้านั้นเหลือไว้เพียงความสุขหวานอ่อนโยนในใจ—นี่คือตติยฌาน
แม้ความสุขหวานนั้นเราก็วางลง ให้จิตเป็นอุเบกขา โล่ง โปร่ง และอิ่มใจ—นี่คือจตุตถฌาน
แล้วในจตุตถฌาน เรานึกถึงผู้ประสบภัยและผู้เสียชีวิตในทิเบตและเนปาล แล้อุทิศบุญแก่พวกเขา บุญแห่งฌานนั้นยิ่งใหญ่—ขอให้พวกเขาทั้งปวงพ้นจากความทุกข์ด้วยบุญนี้เถิด
---
### Tiếng Việt
Ngày 26, một khối sông băng khổng lồ ở dãy Himalaya bị sụp, tạo thành trận lở băng–đá, rơi thẳng 1.200 mét xuống đáy thung lũng, gây lực va chạm tương đương động đất 5.2 độ. Sau đó, một lượng lớn băng vỡ, đá và bùn cát lập tức chắn dòng sông Bhote Koshi. Khi đập tự nhiên vỡ, dòng lũ tốc độ cao như “bê tông lỏng” hình thành, bất ngờ phá hủy nhiều làng mạc, đường sá và cầu cống phía hạ lưu. Thảm họa ở Nepal và Tây Tạng vô cùng nghiêm trọng. (543 người thiệt mạng, hơn 2.900 người mất tích.)
Hãy hết sức hồi hướng công đức cho những người đã mất, nguyện họ được tái sinh vào thiện đạo.
Bản *Serenade* của Schubert khi nghe xong khiến lòng sinh khởi cảm giác thương xót. Chúng ta giữ lấy cảm giác thương xót ấy, nhớ đến nỗi khổ và bất hạnh của nạn nhân Tây Tạng và Nepal:
Nhiều người vốn có gia đình riêng, nhưng sau thảm họa này, có người nhà tan cửa nát, vợ mất chồng ly.
Có người cực nhọc kiếm tiền, tích góp tài sản, nhưng sau thảm họa này tất cả đều mất hết.
Có người vốn không muốn chết, nhưng bị buộc phải chết.
Nhiều người đang sống trong nỗi khổ cùng cực.
Chúng ta cứ nghĩ như vậy với thái độ buông lỏng, buông xuống và nghỉ ngơi, hoặc chỉ thầm niệm “Nguyện họ thoát khổ.” Dần dần năng lượng tích tụ, niềm hỷ như dòng điện chạy khắp người sẽ tràn đầy toàn thân—đây là sơ thiền.
Chúng ta dừng suy nghĩ và niệm thầm, để tâm an trú trong trạng thái ấy, tự nổi bật một mình, niềm hỷ như dòng điện vẫn đầy khắp thân—đây là nhị thiền.
Sau đó, chúng ta buông niềm hỷ như dòng điện ấy, chỉ còn lại niềm lạc ngọt ngào trong lòng—đây là tam thiền.
Ngay cả niềm lạc ngọt ngào ấy cũng buông luôn, để tâm trở nên xả, thanh thản và mãn nguyện—đây là tứ thiền.
Rồi trong tứ thiền, chúng ta nhớ đến nạn nhân và người đã mất ở Tây Tạng và Nepal, hồi hướng công đức cho họ. Công đức của thiền-na rất lớn—nguyện họ nhờ đó đều được thoát khổ.
Video cred to :
https://www.youtube.com/watch?v=widDAQKdlUA&list=RDwidDAQKdlUA&start_radio=1
這首歌是Bach的Orchestra Suite No. 3 in D-major "Air"。
編輯第一次聽這首歌，是看《賣火柴的女孩》這個動畫的時候聽到的
整首歌聽起來很淒涼，可以挑起我們的悲憫心
但如果誰生起了傷心啊等等的嗔心，就千萬不要聽了
提起悲憫心，全宇宙最多的，其實是佛陀。
根據《無礙解道》，大悲等至智是佛陀獨有的
隆波帕默曾經開示：‘我們有悲心嗎？弟子跟佛陀不同。佛陀可以（輪回）落到地獄，爲了幫助別人。但是弟子做不到，悲心不到的。有的人已經到最後了，不幫助別人也有，自己進入涅槃。因此弟子跟佛陀的悲心是不同的。但是想到純净無染，佛陀純净無染，弟子也是同樣的純净污染。’ （2023.04.15）
根據《經集》義注，一般來說，佛陀本身每一天都會在5-6am 進入大悲定，看看哪些人可以被渡化
在日常生活中，佛陀很容易就會生起憐憫心，可憐世人
《無礙解道》記載，當看見以下種種情況，都會激發起佛陀的憐憫心
世界是燃燒的
世界是要努力向前的
世界是前進的
世界走上邪道
世界被導向無常
世界無保護、無依怙
世界無所有，一切都必須捨棄而去
世界是匱乏的、被渴愛奴役的
世界無避難所
世界無庇護
世界無歸依
世界已成為無歸依者
世界是散亂、不安穩的
世界被箭刺中，被眾多箭所貫穿；除了我，無人能拔除那些箭
世界被無明黑暗所覆、如卵生般、被煩惱牢籠所囚；除了我，無人能示現光明
世界陷入無明、如卵生般被包裹、如亂絲糾結、如線團纏繞、如芒草蘆葦般，不能超越惡趣、惡道、墮處、輪迴
世界被無明毒液所染、成為煩惱污泥
世界被貪瞋癡的糾結所纏；除了我，無人能解開那糾結
世界被渴愛的結合所束縛
世界被渴愛之網所覆蓋
世界被渴愛之流所漂流
世界被渴愛的結縛所繫
世界被渴愛的隨眠所隨逐
世界被渴愛的熱惱所煎熬
世界被渴愛的熱燒所燃燒
世界被錯誤見解的結合所束縛
世界被錯誤見解之網所覆蓋
世界被錯誤見解之流所漂流
世界被錯誤見解的結縛所繫
世界被錯誤見解的隨眠所隨逐
世界被錯誤見解的熱惱所煎熬
世界被錯誤見解的熱燒所燃燒
世界被生所隨從
世界被老所隨逐
世界被病所征服
世界被死所襲擊
世界安住於苦中
世界被渴愛所釣
世界被老的圍牆所包圍
世界被死的羅網所包圍
世界被大束縛所縛——被貪束縛、瞋束縛、癡束縛、慢束縛、見束縛、煩惱束縛、惡行束縛；除了我，無人能解脫那束縛
世界走上大擁擠之路；除了我，無人能示現空間
世界被大障礙所阻；除了我，無人能斬斷那障礙
世界墮入大深淵；除了我，無人能從深淵中救出
世界走上大曠野；除了我，無人能引導度過曠野
世界走上大輪迴；除了我，無人能從輪迴中解脫
世界在大險處中輾轉；除了我，無人能從險處中救出
世界陷入大泥沼；除了我，無人能從泥沼中救出
世界被襲擊
世界被燃燒——被貪火、瞋火、癡火、生、老、死、愁、悲、苦、憂、惱所燒；除了我，無人能熄滅
世界被牽出、常被打擊、無保護、受刑罰、如盜賊般
世界被罪惡的束縛所縛、面臨刑場；除了我，無人能解脫那束縛
世界無依怙、達至極度可憐；除了我，無人能救護
世界被苦所壓迫、長夜受折磨
世界被執取、常生渴求
世界是盲的、無眼的
世界眼已壞、無引導者
世界走上邪道、偏離正道；除了我，無人能引導至聖道
世界墮入大瀑流；除了我，無人能從瀑流中救出
世界被兩種見所遍滿
世界以三種惡行而邪行
世界被四種軛所繫、被四軛所軛
世界被四種結所結
世界以四種取而取著
世界登上五趣
世界貪著於五欲
世界被五蓋所覆蓋
世界以六種諍根而諍論
世界貪著於六種渴愛類別 （taṇhākāya）
世界被六種見所遍滿 (MN2 Sabbāsavasuttaṃ一切煩惱經 那六種邪見）
世界被七種隨眠所隨逐
世界被七種結所繫
世界以七種慢而高舉
世界被八種世間法所轉
世界以八種邪性而出離
世界以八種人過而腐敗 （八邪道）
世界被九種瞋事所瞋
世界以九種慢而高舉
世界貪著於九種以渴愛為根的法
世界被十種煩惱事所染污
世界被十種瞋事所瞋
世界具足十種不善業道
世界被十種結所繫
世界以十種邪性而出離
世界具足十事的邪見
世界具足十事的邊執見
世界被一百零八種渴愛戲論所戲論
世界被六十二種見所遍滿
「我已渡，而世界未渡；我已解脫，而世界未解脫；我已調御，而世界未調御；我已寂靜，而世界未寂靜；我已得安慰，而世界未得安慰；我已般涅槃，而世界未般涅槃；我自己已經過了河、解脫了、調好了心、安靜了、得到安慰了、涅槃了，
所以他也能夠幫別人過河、解脫、調心、安靜、得到安慰、涅槃。」
願我們都能學習佛陀崇高、無量的悲憫心
**English**
This song is Bach’s Orchestra Suite No. 3 in D major, “Air.”
The editor first heard this song while watching the animation of *The Little Match Girl*.
The whole piece sounds very desolate and can stir our sense of compassion.
But if anyone gives rise to sadness, grief, or other forms of aversion, please do not listen to it.
When it comes to compassion, the one who has the most in the entire universe is the Buddha.
According to the *Paṭisambhidāmagga*, the knowledge of the attainment of great compassion is unique to the Buddha.
Luangpor Pramote once taught: “Do we have compassion? Disciples are different from the Buddha. The Buddha can fall into hell (in saṃsāra) in order to help others. But disciples cannot; their compassion does not reach that far. Some people have already reached the end and enter Nibbāna without helping others. Therefore the compassion of disciples and of the Buddha is different. But when it comes to purity without defilement, the Buddha is pure and undefiled, and disciples are likewise pure and undefiled.” (15 April 2023)
According to the commentary on the *Sutta Nipāta*, the Buddha himself generally enters the great-compassion absorption every day between 5–6 a.m. to see which beings can be guided.
In daily life the Buddha easily gives rise to pity for the world.
The *Paṭisambhidāmagga* records that when he sees the following situations, great compassion arises in him:
The world is burning.
The world is striving forward.
The world is advancing.
The world has entered the wrong path.
The world is being led toward impermanence.
The world is without protection, without refuge.
The world owns nothing; everything must be left behind when one goes.
The world is deficient, enslaved by craving.
The world has no shelter.
The world has no protection.
The world has no refuge.
The world has become one without refuge.
The world is restless and unsettled.
The world is pierced by arrows, transfixed by many arrows; apart from me, there is no one who can extract those arrows.
The world is covered by the darkness of ignorance, like an egg, imprisoned in the cage of defilements; apart from me, there is no one who can show the light.
The world is sunk in ignorance, enveloped like an egg, tangled like a ball of thread, knotted like a skein, like reeds and rushes, unable to go beyond the lower realms, bad destinations, the downfall, and saṃsāra.
The world is stained by the poison of ignorance and has become the mire of defilements.
The world is entangled in the tangle of greed, hatred, and delusion; apart from me, there is no one who can untangle that tangle.
The world is bound by the bond of craving.
The world is covered by the net of craving.
The world is swept away by the stream of craving.
The world is fettered by the fetter of craving.
The world is followed by the underlying tendency of craving.
The world is tormented by the fever of craving.
The world is burned by the burning of craving.
The world is bound by the bond of wrong views.
The world is covered by the net of wrong views.
The world is swept away by the stream of wrong views.
The world is fettered by the fetter of wrong views.
The world is followed by the underlying tendency of wrong views.
The world is tormented by the fever of wrong views.
The world is burned by the burning of wrong views.
The world is followed by birth.
The world is pursued by aging.
The world is overcome by illness.
The world is struck by death.
The world is established in suffering.
The world is hooked by craving.
The world is enclosed by the wall of aging.
The world is surrounded by the snare of death.
The world is bound by the great bonds—the bond of greed, the bond of hatred, the bond of delusion, the bond of conceit, the bond of views, the bond of defilements, the bond of misconduct; apart from me, there is no one who can free it from those bonds.
The world has entered the great crowded path; apart from me, there is no one who can show space.
The world is obstructed by the great obstruction; apart from me, there is no one who can cut that obstruction.
The world has fallen into the great abyss; apart from me, there is no one who can lift it out of the abyss.
The world has entered the great wilderness; apart from me, there is no one who can lead it across the wilderness.
The world has entered the great saṃsāra; apart from me, there is no one who can free it from saṃsāra.
The world turns about in the great perilous place; apart from me, there is no one who can lift it out of the peril.
The world is sunk in the great mire; apart from me, there is no one who can lift it out of the mire.
The world is assailed.
The world is burning—burned by the fire of greed, the fire of hatred, the fire of delusion, by birth, aging, death, sorrow, lamentation, pain, grief, and despair; apart from me, there is no one who can extinguish it.
The world is led out, constantly struck, without protection, punished, like a thief.
The world is bound by the bonds of evil and stands before the execution ground; apart from me, there is no one who can free it from those bonds.
The world is without a protector and has reached the extreme of pity; apart from me, there is no one who can protect it.
The world is oppressed by suffering and has been tormented for a long time.
The world is grasped and is always thirsty.
The world is blind, without eyes.
The world has lost its eyes and has no guide.
The world has entered the wrong path and has strayed from the straight path; apart from me, there is no one who can lead it to the noble path.
The world has fallen into the great flood; apart from me, there is no one who can lift it out of the flood.
The world is overwhelmed by two kinds of views.
The world practices wrongly through the three kinds of misconduct.
The world is yoked by the four yokes.
The world is bound by the four knots.
The world clings through the four kinds of clinging.
The world has climbed onto the five destinations.
The world delights in the five strands of sense pleasure.
The world is covered by the five hindrances.
The world quarrels through the six roots of dispute.
The world delights in the six classes of craving (*taṇhākāya*).
The world is overwhelmed by the six kinds of views (the six wrong views in MN 2 *Sabbāsava Sutta*).
The world is followed by the seven underlying tendencies.
The world is fettered by the seven fetters.
The world is uplifted by the seven kinds of conceit.
The world is turned by the eight worldly conditions.
The world sets out by means of the eight wrongnesses.
The world is corrupted by the eight faults of a person (the eight wrong path-factors).
The world is angered by the nine bases of resentment.
The world is uplifted by the nine kinds of conceit.
The world delights in the nine states rooted in craving.
The world is defiled by the ten bases of defilement.
The world is angered by the ten bases of resentment.
The world is endowed with the ten unwholesome courses of action.
The world is fettered by the ten fetters.
The world sets out by means of the ten wrongnesses.
The world is endowed with the ten-based wrong view.
The world is endowed with the ten-based extreme view.
The world is proliferated by the one hundred and eight craving-proliferations.
The world is overwhelmed by the sixty-two kinds of views.
“I have crossed, yet the world has not crossed; I am freed, yet the world is not freed; I am tamed, yet the world is not tamed; I am calmed, yet the world is not calmed; I am comforted, yet the world is not comforted; I have attained final Nibbāna, yet the world has not attained final Nibbāna.
I myself have already crossed the river, been freed, tamed the mind, become calm, obtained comfort, and attained Nibbāna;
therefore I can also help others cross the river, be freed, tame the mind, become calm, obtain comfort, and attain Nibbāna.”
May we all learn the lofty, immeasurable compassion of the Buddha.
---
**Thai**
เพลงนี้คือ Orchestra Suite No. 3 in D major “Air” ของ Bach
บรรณาธิการได้ยินเพลงนี้ครั้งแรกตอนดูการ์ตูนเรื่อง *เด็กหญิงขายไม้ขีด*
เพลงทั้งเพลงฟังแล้วเศร้าสร้อย สามารถปลุกความกรุณาในใจเราได้
แต่ถ้าใครเกิดความเศร้า เสียใจ หรือโทสะอื่น ๆ ขึ้นมา ขออย่าฟังเลย
เมื่อพูดถึงความกรุณา ผู้ที่มีมากที่สุดในจักรวาลทั้งหมดคือพระพุทธเจ้า
ตามคัมภีร์ปฏิสัมภิทามรรค ญาณแห่งการเข้าถึงมหาการุณานั้นเป็นของพระพุทธเจ้าโดยเฉพาะ
หลวงพ่อปราโมทย์เคยสอนว่า “เรามีกรุณาไหม? สาวกกับพระพุทธเจ้าต่างกัน พระพุทธเจ้าสามารถตกนรก (ในสังสาระ) เพื่อช่วยผู้อื่นได้ แต่สาวกทำไม่ได้ กรุณาไปไม่ถึงขนาดนั้น บางคนถึงที่สุดแล้วก็เข้าสู่พระนิพพานโดยไม่ช่วยใคร ดังนั้นกรุณาของสาวกกับพระพุทธเจ้าจึงต่างกัน แต่เมื่อพูดถึงความบริสุทธิ์ปราศจากกิเลส พระพุทธเจ้าบริสุทธิ์ปราศจากกิเลส สาวกก็บริสุทธิ์ปราศจากกิเลสเช่นเดียวกัน” (15 เมษายน 2566)
ตามอรรถกถาสุตตนิบาต โดยทั่วไปพระพุทธเจ้าเองจะเข้ามหาการุณาสมาบัติทุกวันเวลา 05.00–06.00 น. เพื่อดูว่าใครสามารถได้รับความช่วยเหลือ
ในชีวิตประจำวัน พระพุทธเจ้าเกิดความสงสารชาวโลกได้ง่ายมาก
คัมภีร์ปฏิสัมภิทามรรคบันทึกไว้ว่า เมื่อทอดพระเนตรเห็นสภาวะต่าง ๆ ดังต่อไปนี้ มหาการุณาจะเกิดขึ้นในพระองค์
โลกกำลังลุกไหม้
โลกกำลังมุ่งหน้าไปข้างหน้า
โลกกำลังก้าวไปข้างหน้า
โลกเดินทางผิด
โลกถูกนำไปสู่ความไม่เที่ยง
โลกไม่มีที่พึ่ง ไม่มีที่อาศัย
โลกไม่มีอะไรเป็นของตน ทุกสิ่งต้องละทิ้งเมื่อจากไป
โลกขาดแคลน ถูกตัณหาเป็นทาส
โลกไม่มีที่หลบภัย
โลกไม่มีที่คุ้มครอง
โลกไม่มีที่พึ่งพิง
โลกได้กลายเป็นผู้ไร้ที่พึ่ง
โลกฟุ้งซ่าน ไม่สงบ
โลกถูกลูกศรแทง ถูกลูกศรมากมายเสียบไว้ นอกจากเราแล้ว ไม่มีใครถอนลูกศรเหล่านั้นได้
โลกถูกความมืดของอวิชชาปกคลุม เหมือนไข่ ถูกขังอยู่ในกรงกิเลส นอกจากเราแล้ว ไม่มีใครส่องแสงสว่างได้
โลกจมอยู่ในอวิชชา ถูกห่อหุ้มเหมือนไข่ พันกันยุ่งเหมือนเส้นด้าย พันกันเป็นปม เหมือนต้นกกและต้นอ้อ ไม่สามารถก้าวพ้นอบาย ทุคติ วินิบาต และสังสาระได้
โลกถูกน้ำพิษของอวิชชาเปื้อน กลายเป็นโคลนกิเลส
โลกถูกความยุ่งเหยิงของราคะ โทสะ โมหะ พันธนาการ นอกจากเราแล้ว ไม่มีใครแก้ปมนั้นได้
โลกถูกผูกด้วยเครื่องผูกของตัณหา
โลกถูกตาข่ายของตัณหาคลุม
โลกถูกกระแสของตัณหาพัดพา
โลกถูกเครื่องผูกของตัณหาผูกมัด
โลกถูกอนุสัยของตัณหาติดตาม
โลกถูกความเร่าร้อนของตัณหาแผดเผา
โลกถูกความเผาไหม้ของตัณหาเผาผลาญ
โลกถูกผูกด้วยเครื่องผูกของทิฏฐิผิด
โลกถูกตาข่ายของทิฏฐิผิดคลุม
โลกถูกกระแสของทิฏฐิผิดพัดพา
โลกถูกเครื่องผูกของทิฏฐิผิดผูกมัด
โลกถูกอนุสัยของทิฏฐิผิดติดตาม
โลกถูกความเร่าร้อนของทิฏฐิผิดแผดเผา
โลกถูกความเผาไหม้ของทิฏฐิผิดเผาผลาญ
โลกถูกชาติตามติด
โลกถูกชราติดตาม
โลกถูกพยาธิครอบงำ
โลกถูกมรณะโจมตี
โลกตั้งอยู่ในทุกข์
โลกถูกตัณหาเกี่ยวไว้
โลกถูกกำแพงแห่งชราล้อม
โลกถูกบ่วงแห่งมรณะล้อมรอบ
โลกถูกเครื่องผูกใหญ่ผูกมัด—เครื่องผูกแห่งราคะ โทสะ โมหะ มานะ ทิฏฐิ กิเลส และทุจริต นอกจากเราแล้ว ไม่มีใครปลดเครื่องผูกเหล่านั้นได้
โลกเดินทางบนเส้นทางที่คับคั่งใหญ่ นอกจากเราแล้ว ไม่มีใครแสดงที่ว่างได้
โลกถูกอุปสรรคใหญ่ขวางกั้น นอกจากเราแล้ว ไม่มีใครตัดอุปสรรคนั้นได้
โลกตกอยู่ในเหวใหญ่ นอกจากเราแล้ว ไม่มีใครดึงขึ้นจากเหวได้
โลกเดินทางในป่าใหญ่ นอกจากเราแล้ว ไม่มีใครนำพาข้ามป่าได้
โลกเดินทางในสังสาระใหญ่ นอกจากเราแล้ว ไม่มีใครปลดปล่อยจากสังสาระได้
โลกหมุนเวียนอยู่ในที่อันตรายใหญ่ นอกจากเราแล้ว ไม่มีใครดึงขึ้นจากที่อันตรายได้
โลกจมอยู่ในโคลนตมใหญ่ นอกจากเราแล้ว ไม่มีใครดึงขึ้นจากโคลนได้
โลกถูกโจมตี
โลกลุกไหม้—ถูกไฟราคะ ไฟโทสะ ไฟโมหะ ชาติ ชรา มรณะ โสกะ ปริเทวะ ทุกข์ โทมนัส และอุปายาสเผาผลาญ นอกจากเราแล้ว ไม่มีใครดับได้
โลกถูกดึงออก ถูกตีอยู่เสมอ ไม่มีที่พึ่ง ถูกลงโทษ เหมือนโจร
โลกถูกเครื่องผูกแห่งบาปผูกมัด ยืนอยู่หน้าลานประหาร นอกจากเราแล้ว ไม่มีใครปลดเครื่องผูกนั้นได้
โลกไร้ที่พึ่ง ถึงซึ่งความน่าสงสารอย่างยิ่ง นอกจากเราแล้ว ไม่มีใครคุ้มครองได้
โลกถูกทุกข์กดขี่ ถูกทรมานมานาน
โลกถูกยึดมั่น กระหายอยู่เสมอ
โลกตาบอด ไม่มีตา
โลกตาเสีย ไม่มีผู้นำทาง
โลกเดินทางผิด หลงจากทางตรง นอกจากเราแล้ว ไม่มีใครนำสู่ทางอริยะได้
โลกตกอยู่ในห้วงน้ำใหญ่ นอกจากเราแล้ว ไม่มีใครดึงขึ้นจากห้วงน้ำได้
โลกถูกทิฏฐิสองอย่างครอบงำ
โลกประพฤติผิดด้วยทุจริตสามอย่าง
โลกถูกแอกสี่อย่างเทียม
โลกถูกเงื่อนสี่อย่างผูก
โลกยึดมั่นด้วยอุปาทานสี่อย่าง
โลกขึ้นสู่คติห้าอย่าง
โลกเพลิดเพลินในกามคุณห้าอย่าง
โลกถูกนิวรณ์ห้าอย่างปกคลุม
โลกทะเลาะกันด้วยรากแห่งการทะเลาะหกอย่าง
โลกเพลิดเพลินในตัณหาประเภทหกอย่าง (*taṇhākāya*)
โลกถูกทิฏฐิหกอย่างครอบงำ (ทิฏฐิผิดหกอย่างใน MN 2 สัพพาสวสูตร)
โลกถูกอนุสัยเจ็ดอย่างติดตาม
โลกถูกสังโยชน์เจ็ดอย่างผูกมัด
โลกถูกยกขึ้นด้วยมานะเจ็ดอย่าง
โลกถูกหมุนด้วยโลกธรรมแปดอย่าง
โลกออกไปด้วยความเป็นผิดแปดอย่าง
โลกเสื่อมทรามด้วยโทษของบุคคลแปดอย่าง (มรรคผิดแปดอย่าง)
โลกโกรธด้วยเหตุแห่งความโกรธเก้าอย่าง
โลกถูกยกขึ้นด้วยมานะเก้าอย่าง
โลกเพลิดเพลินในธรรมที่มีตัณหาเป็นรากเก้าอย่าง
โลกถูกกิเลสวัตถุสิบอย่างเปื้อน
โลกโกรธด้วยเหตุแห่งความโกรธสิบอย่าง
โลกประกอบด้วยอกุศลกรรมบถสิบอย่าง
โลกถูกสังโยชน์สิบอย่างผูกมัด
โลกออกไปด้วยความเป็นผิดสิบอย่าง
โลกประกอบด้วยมิจฉาทิฏฐิที่มีมูลสิบอย่าง
โลกประกอบด้วยอันตัคคาหิกาทิฏฐิที่มีมูลสิบอย่าง
โลกถูกตัณหาปปัญจะหนึ่งร้อยแปดอย่างทำให้ฟุ้งซ่าน
โลกถูกทิฏฐิหกสิบสองอย่างครอบงำ
“เราข้ามแล้ว แต่ว่าโลกยังไม่ข้าม เราหลุดพ้นแล้ว แต่ว่าโลกยังไม่หลุดพ้น เราฝึกแล้ว แต่ว่าโลกยังไม่ถูกฝึก เราสงบแล้ว แต่ว่าโลกยังไม่สงบ เราได้รับความปลอบโยนแล้ว แต่ว่าโลกยังไม่ได้รับความปลอบโยน เราปรินิพพานแล้ว แต่ว่าโลกยังไม่ปรินิพพาน
เราเองข้ามแม่น้ำแล้ว หลุดพ้นแล้ว ฝึกจิตแล้ว สงบแล้ว ได้รับความปลอบโยนแล้ว ปรินิพพานแล้ว
ดังนั้นเราจึงสามารถช่วยผู้อื่นให้ข้ามแม่น้ำ หลุดพ้น ฝึกจิต สงบ ได้รับความปลอบโยน และปรินิพพานได้เช่นกัน”
ขอให้พวกเราทั้งหลายได้เรียนรู้ความกรุณาอันสูงส่งและหาประมาณมิได้ของพระพุทธเจ้า
---
**Vietnamese**
Bài hát này là Orchestra Suite No. 3 in D major “Air” của Bach.
Lần đầu tiên biên tập viên nghe bài hát này là khi xem phim hoạt hình *Cô bé bán diêm*.
Toàn bộ bài hát nghe rất buồn thảm, có thể khơi dậy lòng bi mẫn trong chúng ta.
Nhưng nếu ai sinh khởi tâm buồn bã, đau khổ hay các loại sân tâm khác, xin đừng nghe nữa.
Nói đến lòng bi mẫn, người có nhiều nhất trong toàn vũ trụ chính là Đức Phật.
Theo *Vô Ngại Giải Đạo* (*Paṭisambhidāmagga*), trí tuệ về sự chứng đắc đại bi là riêng có của Đức Phật.
Ngài Luangpor Pramote từng dạy: “Chúng ta có bi tâm không? Đệ tử khác với Đức Phật. Đức Phật có thể đọa địa ngục (trong luân hồi) để giúp người khác. Nhưng đệ tử không làm được, bi tâm không tới mức đó. Có người đã đến cuối rồi, không giúp ai cũng được, tự mình nhập Niết-bàn. Vì vậy bi tâm của đệ tử và của Đức Phật khác nhau. Nhưng khi nói đến sự thanh tịnh không nhiễm ô, Đức Phật thanh tịnh không nhiễm ô, đệ tử cũng thanh tịnh không nhiễm ô như vậy.” (15/04/2023)
Theo chú giải *Kinh Tập*, nói chung mỗi ngày Đức Phật đều nhập đại bi định vào khoảng 5–6 giờ sáng để xem những chúng sinh nào có thể được hóa độ.
Trong đời sống hàng ngày, Đức Phật rất dễ sinh khởi lòng thương xót đối với thế gian.
*Vô Ngại Giải Đạo* ghi lại rằng khi nhìn thấy những tình trạng sau đây, đại bi tâm liền sinh khởi nơi Ngài:
Thế gian đang cháy.
Thế gian đang nỗ lực tiến về phía trước.
Thế gian đang tiến lên.
Thế gian đi vào tà đạo.
Thế gian bị dẫn đến vô thường.
Thế gian không có chỗ nương tựa, không có chỗ dựa.
Thế gian chẳng có gì thuộc về mình; tất cả đều phải bỏ lại khi ra đi.
Thế gian thiếu thốn, bị ái dục nô lệ.
Thế gian không có nơi trú ẩn.
Thế gian không có chỗ che chở.
Thế gian không có chỗ quy y.
Thế gian đã trở thành kẻ không có chỗ quy y.
Thế gian tán loạn, không an ổn.
Thế gian bị mũi tên đâm, bị nhiều mũi tên xuyên thấu; ngoài ta ra, không ai có thể rút những mũi tên ấy ra.
Thế gian bị bóng tối vô minh che phủ, như trứng, bị nhốt trong lồng phiền não; ngoài ta ra, không ai có thể soi sáng.
Thế gian chìm trong vô minh, bị bao bọc như trứng, rối như cuộn chỉ, thắt nút như sợi chỉ, như cỏ lau cỏ sậy, không thể vượt qua ác thú, đường dữ, đọa xứ và luân hồi.
Thế gian bị chất độc vô minh làm ô nhiễm, trở thành bùn lầy phiền não.
Thế gian bị rối ren của tham, sân, si trói buộc; ngoài ta ra, không ai có thể gỡ rối ấy.
Thế gian bị trói bởi sự kết hợp của ái.
Thế gian bị lưới ái phủ lên.
Thế gian bị dòng ái cuốn trôi.
Thế gian bị kết sử ái trói buộc.
Thế gian bị tùy miên ái theo đuổi.
Thế gian bị nhiệt não của ái thiêu đốt.
Thế gian bị sự đốt cháy của ái đốt cháy.
Thế gian bị trói bởi sự kết hợp của tà kiến.
Thế gian bị lưới tà kiến phủ lên.
Thế gian bị dòng tà kiến cuốn trôi.
Thế gian bị kết sử tà kiến trói buộc.
Thế gian bị tùy miên tà kiến theo đuổi.
Thế gian bị nhiệt não của tà kiến thiêu đốt.
Thế gian bị sự đốt cháy của tà kiến đốt cháy.
Thế gian bị sinh theo đuổi.
Thế gian bị già theo đuổi.
Thế gian bị bệnh chinh phục.
Thế gian bị chết tấn công.
Thế gian an trú trong khổ.
Thế gian bị ái móc câu.
Thế gian bị tường già bao quanh.
Thế gian bị lưới chết bao vây.
Thế gian bị đại trói buộc trói buộc—trói buộc của tham, sân, si, mạn, kiến, phiền não, ác hạnh; ngoài ta ra, không ai có thể giải thoát khỏi những trói buộc ấy.
Thế gian đi vào con đường đông đúc lớn; ngoài ta ra, không ai có thể chỉ ra khoảng trống.
Thế gian bị đại chướng ngại ngăn trở; ngoài ta ra, không ai có thể chặt đứt chướng ngại ấy.
Thế gian rơi vào vực thẳm lớn; ngoài ta ra, không ai có thể kéo lên khỏi vực thẳm.
Thế gian đi vào đại hoang dã; ngoài ta ra, không ai có thể dẫn dắt vượt qua hoang dã.
Thế gian đi vào đại luân hồi; ngoài ta ra, không ai có thể giải thoát khỏi luân hồi.
Thế gian xoay chuyển trong chỗ nguy hiểm lớn; ngoài ta ra, không ai có thể kéo lên khỏi chỗ nguy hiểm.
Thế gian chìm trong bùn lầy lớn; ngoài ta ra, không ai có thể kéo lên khỏi bùn lầy.
Thế gian bị tấn công.
Thế gian đang cháy—bị lửa tham, lửa sân, lửa si, sinh, già, chết, sầu, bi, khổ, ưu, não đốt cháy; ngoài ta ra, không ai có thể dập tắt.
Thế gian bị kéo ra, thường xuyên bị đánh đập, không có chỗ nương, bị hình phạt, như kẻ trộm.
Thế gian bị trói buộc bởi sự trói buộc của tội lỗi, đứng trước pháp trường; ngoài ta ra, không ai có thể giải thoát khỏi trói buộc ấy.
Thế gian không có chỗ nương, đạt đến mức đáng thương cực độ; ngoài ta ra, không ai có thể bảo vệ.
Thế gian bị khổ áp bức, bị hành hạ lâu dài.
Thế gian bị chấp thủ, luôn khao khát.
Thế gian mù lòa, không có mắt.
Thế gian mắt đã hỏng, không có người dẫn đường.
Thế gian đi vào tà đạo, lệch khỏi chánh đạo; ngoài ta ra, không ai có thể dẫn đến Thánh đạo.
Thế gian rơi vào đại bộc lưu; ngoài ta ra, không ai có thể kéo lên khỏi bộc lưu.
Thế gian bị hai loại kiến tràn ngập.
Thế gian hành tà với ba loại ác hạnh.
Thế gian bị bốn ách trói buộc.
Thế gian bị bốn kết trói buộc.
Thế gian chấp thủ với bốn loại thủ.
Thế gian leo lên năm thú.
Thế gian tham đắm năm dục.
Thế gian bị năm triền cái che phủ.
Thế gian tranh luận với sáu căn tranh cãi.
Thế gian tham đắm sáu loại ái (*taṇhākāya*).
Thế gian bị sáu loại kiến tràn ngập (sáu tà kiến trong MN 2 *Kinh Tất Cả Lậu Hoặc*).
Thế gian bị bảy tùy miên theo đuổi.
Thế gian bị bảy kết sử trói buộc.
Thế gian bị bảy loại mạn nâng cao.
Thế gian bị tám pháp thế gian xoay chuyển.
Thế gian ra đi bằng tám tà tánh.
Thế gian hư hoại bởi tám lỗi của con người (tám chi đạo tà).
Thế gian sân hận bởi chín sự việc sân.
Thế gian bị chín loại mạn nâng cao.
Thế gian tham đắm chín pháp lấy ái làm gốc.
Thế gian bị mười sự việc phiền não làm ô nhiễm.
Thế gian sân hận bởi mười sự việc sân.
Thế gian đầy đủ mười bất thiện nghiệp đạo.
Thế gian bị mười kết sử trói buộc.
Thế gian ra đi bằng mười tà tánh.
Thế gian đầy đủ tà kiến mười sự.
Thế gian đầy đủ biên chấp kiến mười sự.
Thế gian bị một trăm lẻ tám ái hí luận làm hí luận.
Thế gian bị sáu mươi hai loại kiến tràn ngập.
“Ta đã vượt qua, còn thế gian chưa vượt qua; ta đã giải thoát, còn thế gian chưa giải thoát; ta đã điều phục, còn thế gian chưa điều phục; ta đã tịch tĩnh, còn thế gian chưa tịch tĩnh; ta đã được an ủi, còn thế gian chưa được an ủi; ta đã Niết-bàn, còn thế gian chưa Niết-bàn.
Chính ta đã qua sông, đã giải thoát, đã điều phục tâm, đã tịch tĩnh, đã được an ủi, đã Niết-bàn;
do đó ta cũng có thể giúp người khác qua sông, giải thoát, điều phục tâm, tịch tĩnh, được an ủi và Niết-bàn.”
Nguyện cho tất cả chúng ta đều học được lòng bi mẫn cao cả, vô lượng của Đức Phật.
audio cred. and obtained from :
佛教徒都應該培育憐憫之心
其實我們自己幫到自己的方法，未必適用於別人那裡
特別那些有情緒問題、精神問題的
他們其實有時自己也控制不到自己
儘管我們的方法看似很簡單、直接，但他們並不是我們啊！
所以任何人冒犯我們，不合我們意，我們第一個反應並不是責備，而是可憐他們，嘗試理解一下他們為什麼會這樣
Buddhists should cultivate a heart of compassion.
The methods we use to help ourselves may not necessarily apply to others — especially those with emotional or mental health challenges. Sometimes they truly cannot control themselves.
Even if our solutions seem simple and straightforward, they are not us!
Therefore, when anyone offends us or acts against our wishes, our first response should not be blame, but pity — and an attempt to understand why they are behaving that way.
you have to be careful about your compassion, careful about empathetic joy. Because sometimes when you see somebody suffering, you may be looking down on them. And your compassion becomes condescending. Which is not skillful.
So when you see somebody who's poor or very, very sick or suffering from bad karma. You have to remind yourself you've been there too. In the many, many lifetimes that you had, there have been some lifetimes where that's where you were. You were that person.
As for people who are happy, sometimes it's very easy to resent their happiness. This is a test for your goodwill. Because we see some people, when they're happy, abuse their good fortune. So you can't resent them. You have to actually have compassion for them because they're foolishly using their good fortune. But again, you have to remind yourself you've probably been there as well. Over our many, many lifetimes, there been times when we've had good fortune and we've all abused it.
---Ajahn Thanissaro
2-12-2025
English transcribed by Dhamma friends
你必須謹慎對待自己的悲心，謹慎對待隨喜。因為有時當你看見他人受苦，或許會不自覺地以俯視的姿態看待他們，而你的慈悲便可能流於居高臨下——這並非善巧。
因此，當你看見貧困、重病或飽受惡業之苦的人，應當提醒自己：你也曾身處同樣的境地。在無盡的生生世世中，你必然也曾經歷那樣的時刻，你正是那樣的人。
至於那些快樂的人，我們有時很容易對他們的幸福感到不滿。這正是對你善意的考驗。因為我們看見有些人，在幸福之時濫用他們的福報。你無法因此心生怨懟，反而應當對他們懷有悲憫，因為他們正愚癡地消耗自身的福德。但同樣，你必須提醒自己：你很可能也曾如此。在漫長的生命輪迴中，我們都曾有過幸運的時刻，而我們也都曾辜負過它。
——阿姜坦尼沙羅
2025年2月12日
英文聽錄由法友協助
圖片來自巴利佛教研究中心
Devotee: how to be compassionate to people, like people who talk too much or leave messes everywhere, and how to appreciate the goodness in them.
Ajahn Brahm:This is a story of someone who was snoring in the meditation hall. There are always people who snore in the meditation hall, and don't think it's not you because we can't hear our own snoring, but other people can.
This was in our city center in Narooma one day. This girl, when I was giving a talk, she lay down, fell fast asleep, and started snoring really loudly. People woke her up, and when they did, I told the people not to wake her up off because I knew that girl. She had talked to me beforehand; she was going through some very severe domestic abuse from her husband—not just shouting but hitting her. She was so terrified of being in the house. Please don't think, "Oh, you go to the police." Sometimes when you're in that situation, you can't think straight; you're so confused. It's easy for us to say, "Well, just get out of the house, get some friends, call the police—it's against the law." But if you're right in the middle of that situation as a wife, you just don't know what to do.
So she came to our temple, and when she came, she felt safe. It was a kind place, and for the first time in many weeks, she felt so safe that she decided to lie down. She fell fast asleep because she hadn't slept for days on end. When people woke her and said, "What did you do that for? '' That poor girl needed sleep so much, and you just brought it for her. So when you realize why a person does that—why they went to sleep in the middle of the hall and started snoring—when you realize where it comes from, you think, "Oh, please, go to sleep again. I'll get you a pillow. Do you want a blanket? I'll tuck you in," even while I'm giving the talk. Because you understand where it's coming from, you have compassion.
So if someone bangs a door, you don't know why they do it. Maybe there's a reason you don't understand, just like that woman who was under severe domestic abuse. She had a safe place, and she fell asleep. So next time, please let that happen. You don't know why people do things; they have their reasons. So please let them do it. If they make a noise the best they can possibly do, you don't know where they come from. The very fact that they can come on this retreat—they've had the courage to actually come and do some meditation—is wonderful. Please don't scare them off. That's the best they can do, and what they're doing may not be as good as you can do, but it's the best they can do. So, wonderful. Well done.
Q&A by Ajahn Brahm at Jhana Grove Meditation Retreat Centre on 3 July 2014
https://www.youtube.com/watch?v=NCv6bzGGgEM&list=PL-E16hq8cBIob1V6i3lWl-PLQm8VVezzK&index=11
信徒：如何對人們懷有慈悲心，像是那些話太多或到處留下混亂的人，並且如何欣賞他們內在的良善。
布拉姆尊者：這是一個關於有人在禪堂打鼾的故事。禪堂裡總有人打鼾，別以為不是你，因為我們聽不見自己的鼾聲，但別人聽得見。
有一天，在我們納魯馬的市中心，我正在開示時，這個女孩躺下來，很快睡著了，並開始大聲打鼾。人們叫醒了她，當他們這麼做時，我告訴大家把她叫醒，因為我認識這個女孩。她之前和我談過；她正遭受丈夫嚴重的家庭暴力——不僅是吼叫，還有毆打。她非常害怕待在家裡。請別想：「哦，你去報警啊。」有時候當你處在那種情境中，你無法清晰思考；你太困惑了。我們很容易說：「嗯，離開房子就好，找些朋友，打電話報警——這是違法的。」但如果你作為妻子正深陷其中，你根本不知道該怎麼辦。
所以她來到我們的寺院，當她來的時候，她感到安全。這是個友善的地方，多少個星期以來第一次，她感到如此安全，以至於決定躺下。她很快就睡著了，因為她已經連續好幾天沒睡了。當人們叫醒她時，我說：「你們為什麼要這樣做？那可憐的女孩太需要睡眠了，你們卻打斷了她。」所以，當你明白一個人為什麼那樣做——為什麼他們在禪堂中間睡著並開始打鼾——當你明白背後的原因時，你會想：「哦，請再睡一會兒吧。我給你拿個枕頭。需要毯子嗎？我幫你蓋好，」即使我正在開示。因為你理解背後的緣由，你便有了悲心。
所以，如果有人砰地關門，你不知道他們為什麼這樣做。也許有你不理解的原因，就像那個遭受嚴重家庭暴力的女子一樣。她找到了一個安全的地方，然後睡著了。所以下次，請讓這種情況發生吧。你不知道人們為什麼做某些事；他們有自己的理由。所以請允許他們去做。如果他們發出了力所能及範圍內最大的噪音，你並不知道他們從何而來。他們能來參加這個禪修——他們有勇氣真正來這裡並進行一些禪修——這本身就很棒了。請別嚇跑他們。這是他們目前能做到的最好程度，他們所做的可能不如你做得好，但這已經是他們盡力而為的結果了。所以，很棒。做得很好。
問答環節，布拉姆尊者於靜謐林禪修中心，2014年7月3日
https://www.youtube.com/watch?v=NCv6bzGGgEM&list=PL-E16hq8cBIob1V6i3lWl-PLQm8VVezzK&index=11
Devotee: Dear Ajahn Brahm, It occurred to me that part of care, kindness, and letting go towards another person is to recollect there is no fixity about them—to not hold the mental image you have of them as a fixed, unchanging identity.
Ajahn Brahm: Excellent because sometimes people have their good days and their off days, sometimes it is real then.
Devotee: and recognizing this seems to weaken any wanting and tendency to control. Is this a way to respect another person's being in accordance with the conditions and not controlling them?
Ajahn Brahm: Yes, exactly. Give people a break— I don't mean by "giving them a break" to break their neck; that’s not giving them a break. In other words, just see that maybe you misunderstood what they said, or maybe they were having an off day, or maybe they are simply going through their own difficult times at this moment.
So that means people do change. Sometimes those people whom you think are very nasty can do wonderful, amazing things. Give them the opportunity to change. If they do change, respect it
信眾：尊敬的阿姜布拉姆，我體悟到對他人的關懷、慈悲與放下，部分在於憶念他們並非固定不變——不應將自己心中對他人的形象，執為恆常不變的個體。
阿姜布拉姆：說得真好。因為人有時狀態佳，有時狀態差，這都是真實存在的。
信眾：而意識到這點，似乎就能減弱任何想要控制的慾望與傾向。這是否正是尊重他人隨順因緣的本然狀態，而非掌控他們的方式呢？
阿姜布拉姆：正是如此。要給人空間 (a break)——當然不是指「折斷他們的脖子」(break their neck) 那種空間，那根本不是空間。我的意思是，要明白或許你誤解了他們的話，或許他們正逢低潮期，又或許他們當下正在經歷某些艱難時刻。
這意味著人確實會改變。有些你認為品行惡劣的人，也可能做出美好驚人之舉。請給予他們改變的機會。若他們真的改變了，請尊重這樣的轉變。
2018 Ajahn Brahm’s Jhana Grove Retreat with BIF & EF 2018-07-15 3.QA
https://www.youtube.com/watch?v=yVYKPnkoXuc&list=PL-E16hq8cBIonUhAIo1J_vjR7vD0Avtva&index=6
其實修習奢摩他（止禪）有非常多的方法。例如，運用當下呈現的狀態作為所緣境也是一種方式：假設我們非常憎恨一個人，就可以練習重新審視這個人，從另一個角度去理解他——為什麼他會是這樣？試著思考，如果我們身處與他相同的環境中，我們會怎麼做？這時我們會發現，自己很可能也會做出同樣的行為。有時我們並不比他人高尚多少，因為在環境的逼迫下，我們也可能做出同樣的事，本質上並無區別。
再比如，對於某些我們認為素質極差的人，例如在不信任自己的上司手下工作時，瞋恨心會特別強烈。我們原本習慣以自我為中心去評判他人，但若嘗試換位思考：他的生命充滿艱難，生活處境困頓，遭遇過許多險惡經歷——比如他出生於世界大戰期間，內心充斥著各種恐懼，炸彈不斷在周圍爆炸，使他始終缺乏安全感，心中滿是惶恐與不安。當我們真正以同理心理解他時，瞋恨便會消散；當我們真心明白並體諒他的處境，憤怒就會轉為同情，悲憫之心自然生起。
起初我們懷有瞋心，不是嗎？一旦生起同理心，慈心就會隨之顯現。當心處於慈愛狀態時，我們就能進入禪定，甚至是相當高深的禪定境界，可能達到無色界定。
例如我們感覺身體，感覺到身體的存在，感覺到身體的運動變化，如果禪定生起，可以抵達色界定。但若修習慈悲觀，不是念各種慈悲的詞彙、內容，那樣依然不太有慈悲。什麼時候如果能夠有同情心，慈心就會很快生起，而且會持續很久。而不是生氣了之後，就“慈悲、慈悲、慈悲”，不停地念誦，中間沒有想到這個人了，生氣就消失了；但是一看到他的臉，很快又生氣了。如果我們產生了同情心、同理心，就不會再生氣了，就理解他了；如果理解他了，就再也不生氣了。一旦悲心生起了，我們跟悲心合在一起，有時候會入定，甚至會入到無色界定，什麼空無邊處、識無邊處、無所有處，甚至可以來到無所有處定——心空，可以全部都放下。這個我們必須要懂裡面的訣竅，要懂得觀察自己。
In fact, there are numerous methods for practicing shamatha (calm meditation). For example, one can use presently arising states as objects of meditation: If we intensely dislike someone, we can train ourselves to re-examine this person from a different perspective—why is he like this? Let’s consider: if we were in the same environment as him, what would we do? We would then realize that we would likely act the same way. Sometimes we are not much better than others, because under compelled circumstances, we might do exactly what they did—there is essentially no difference.
Or, for instance, when we think someone is particularly bad, such as working under a boss who distrusts us, our anger becomes intense. We originally judge others from a self-centered viewpoint, but if we try to see things from their perspective: his life is full of difficulties, his living conditions are harsh, and he has encountered many adverse circumstances—for example, if he was born during a world war, his heart filled with various fears, bombs constantly exploding around him, he would feel insecure, his mind consumed by fear and terror. Once we understand him with empathy, our anger will dissipate; once we truly comprehend and empathize with him, we no longer feel anger toward him but instead develop compassion.
Initially, we have anger, right? Once empathy arises, loving-kindness emerges. When our mind abides in a state of loving-kindness, we can attain stillness, even reaching very high states of samadhi, potentially up to the formless realms.
For example, still being able to feel the body’s presence and sensing its movements and changes, when stillness arises, it can be the form realm Jhana . However, if we practice compassion meditation, the key is not merely reciting words like "compassion, compassion" or various compassion mantras—that alone seldom generates genuine compassion. Only when empathetic understanding naturally arises can loving-kindness quickly emerge and endure. It’s not about mechanically chanting "compassion" after getting angry, temporarily forgetting the person until the anger subsides—because upon seeing them again, anger may instantly return. But if through empathy we truly understand them, aversion dissolves completely. When compassion arises and we merge with it, we may sometimes enter deep stillness, even reaching the formless realms—such as the base of infinite space, the base of infinite consciousness, the base of nothingness—ultimately arriving at a state where the mind is empty and all attachments are relinquished. The essential key lies in understanding how to observe our own mind and grasp the crucial points of mental training.
----Luang Por Pramote
2024.01.28
我們所認為的壞人，其實很可憐的
為什麼？ 因為他們之中，有些想變好，但他們根本不能做到，他們無法控制自己
反過來，我們誰是想證悟涅槃的？ 是不是我們想就能立刻證悟涅槃？
這個世界根本不是這樣運作的，不是我們想就可以做到的，而是根據原因和條件組合而成的
所謂的壞人，沒有因緣親近善友，不認識方法去改善自己，不知道什麼是善、什麼是惡；才會這樣
當貪嗔癡佔據心時，肯定是不舒服、不快樂的；但他們無法意識到，才會既傷害自己、又傷害別人而已
因此我們所認為的壞人，其實很可憐的
**The People We Consider "Bad" Are Actually Pitiable**
Why? Because among them, some want to become better, but they simply cannot. They are unable to control themselves.
Think about it: which of us wants to attain nibanna? But can we achieve it the moment we want to?
That's not how the world works! We cannot accomplish things just by wanting to; it depends on the coming together of causes and conditions!
So-called "bad people" lack the conditions to be close to good friends. They are not acquainted with methods to improve themselves and do not clearly understand what is wholesome and what is unwholesome. This is why they are the way they are.
When greed, aversion, and delusion occupy the mind, it is undoubtedly uncomfortable and unhappy. But because they cannot perceive this, they end up harming both themselves and others.
Therefore, the people we consider "bad" are actually deeply pitiable.
mental health is the most important thing on our life agenda
a long life filled with mental suffering is meaningless
but a short life filled with happiness is worth living
What is mental health? haha; no greed, no aversion and no delusion is good mental health
greed, aversion and delusion is suffering
Oh ~ lets observe , whenever these mental defilements arise in our mind, it is uncomfortable.
the defilements in the family of aversion is very obvious: anger, ill-will, jealousy, stinginess, depression, sadness, fear... they arise accompanied with suffering!
So keeping them in our mind is simply unclever!
Especially if we treat others with ill will, what are we expecting them to react and do to us? 😂 oh~ so it is double foolishness, we are bringing trouble to ourselves!
anger can be counteracted with loving-kindness
ill will and thoughts of cruelty can be counteracted with compassion.
actually all beings are pitiable.
They all have mental suffering.
If they don't have mental suffering, they must have physical suffering.
Even if they don't have neither, they will lose everything they cherish at death
We could keep reciting 'oh , all beings are pitiable! '; and once we get this feeling of compassion , we radiate it to the whole universe
compassion is far from sadness.
compassion means cool and joyous , while sadness means burning and suffering
compassion is unconditional love, while sadness stems from craving--Second noble truth: craving is the cause of suffering
If we are doing it with a letting go and relaxing attitude while remaining focused; the mind will become more and more still and concentrated; until immense nuclear explosion-like bliss suffuse our whole body and mind.
This is what we called jhāna--a bliss that we have never expereienced in our life!
It is the opposite of depression!
Depression is a heap of negative energy or simply a lack of all energy; jhāna means immense positive energy
Depression is dim and dark; jhāna is as bright as the sun
Depression is pessimistic; jhāna is optimistic
Depression views everything as unintersting ; jhāna views everything as interesting and funny
Depression is irritability and restlessness ; jhāna is good-tempered , still and concentrated.
Depression is fear ; jhāna is as courageous as lion
Jhāna is actually achievable by anyone, very easy to attain if we do it correctly. When jhāna occurs, all mental defilements are supressed temporarily ; the mind is at ease and comfortable.
And then we will know what is real happiness and good mental health....
精神健康是我們人生議程中最重要的事
充滿精神痛苦的長壽毫無意義
但充滿幸福的短暫生命卻值得一活
什麼是精神健康？哈哈；無貪、無瞋、無癡便是良好的心理健康
貪瞋痴即是痛苦
哦～讓我們觀察，每當這些煩惱在心中生起時，總是令人不舒適。
瞋家族的煩惱非常明顯：憤怒、惡意、嫉妒、吝嗇、抑鬱、悲傷、恐懼...它們是伴隨痛苦而生的！
把這些煩惱存於心中實在不智！
尤其當我們以惡意對待他人時，又能期待對方如何回應我們呢？😂 哦～這可謂雙重愚蠢，我們根本在自找麻煩！
憤怒能以慈愛對治
惡意與傷害的念頭能以悲心對治
其實所有生靈皆可憐。
他們都有精神上的痛苦。
若沒有精神痛苦，也必有肉體上的痛苦。
即便兩者皆無，死亡時他們也會失去一切珍愛之物
我們可以持續默念「啊！所有眾生真是可憐啊！」；一旦生起悲憫的感覺，便將這份悲心散播至整個宇宙
悲心與悲傷截然不同。
悲心意味著清涼和喜樂，而悲傷意味著灼熱和痛苦
悲心是無條件的愛，悲傷則源於渴愛——第二聖諦：渴愛是痛苦的原因
若以放下與放鬆的態度保持專注，心會越來越寧靜安定；直至核爆般的極樂充滿身心。
這就是所謂的「禪那」——一種此生從未體驗過的至福！
它與抑鬱完全相反！
抑鬱是負能量的堆積或純粹的能量枯竭；禪那意味著磅礴的正能量
抑鬱灰暗陰沉；禪那明亮如太陽
抑鬱悲觀；禪那積極樂觀
抑鬱視萬物無趣；禪那視萬物有趣
抑鬱易怒、散亂；禪那好脾氣、集中
抑鬱充滿恐懼；禪那勇猛如獅
禪那其實人人都可以達到的！只要方法正確便極易證得。當禪那發生時，所有煩惱會暫時止息，心舒服自在。
屆時我們便會明白什麼是真正的幸福與精神健康⋯⋯
所有眾生已經夠苦了
每個人都有不為人知的苦惱
如果我們還要懷有惡意，還要傷害他們
這是冷血的行徑
All beings already suffer enough.
All of them have afflictions untold
If we still harbor malice and harm them,
this is nothing but cruelty.
其實所謂的大師父，是很辛苦的
所謂能力越大，責任越大
當心永久解脫於一切痛苦，不論是人類還是天神，都蜂擁而至
搶著來做功德，搶著來聞法，搶著來求這個求那個
我們不知道大師父的證量，但好像Ajahn Brahm 曾說，時常都有大量人來求自己幫他們念誦
Ajahn 說他快要買一個錄音的機械人了
誰打電話來，就按一下，完成😂
所以這並不是件舒適的事情
有時他們連休息的時間都不夠呢
連入深定享受禪悅，充一充電都不能
雖然我們很可憐，但大師父或許比我們更可憐.....
Actually, being a great master is a very demanding role.
As they say, "With great ability comes great responsibility."
When a mind attains permanent liberation from all suffering—whether human or divine beings—they come flocking in droves,
scrambling to make merit, eager to hear the Dhamma, rushing to ask for this and that.
We don’t know the depth of a great master’s realization, but Ajahn Brahm once joked that he constantly gets swarmed by people asking for blessings.
He said he was almost ready to buy a recording robot—
whoever calls, just press a button, and done! 😂
So, it’s truly not a comfortable position.
Sometimes, they don’t even have enough time to rest,
let alone enter deep stillness to enjoy jhānic bliss and recharge.
As pitiful as we may be, great masters might be even more pitiable...
孟子說：‘惻隱之心，人皆有之’
根據古時候孟子的觀察，人人看見別人不幸時，都會生起憐憫悲憫之心
如果我們看見別人落難，不僅沒有憐憫，反而去幸災樂禍。
那我們還是否人？😂
Mencius said: 'Everyone has a heart of compassion.'
According to Mencius's observations in ancient times, when people see others in misfortune, they naturally feel pity and compassion.
If we see others in trouble and not only feel no compassion but instead take pleasure in their misfortune,
then are we still human? 😂
原諒那些傷害我們的人吧！
為什麼他們會傷害我們？
僅僅是因為他們不滿足、 不開心，才會傷害我們
一旦他們好像佛陀和阿羅漢那樣完全地滿足和快樂
他們根本就不會想要再從這個世界中取得些什麼，也自然不會惡意傷害任何人
因此應該可憐他們
Let’s forgive those who have harmed us!
Why do they hurt us?
Simply because they are discontent and unhappy, end up hurting others.
Once they are completely content and happy, like the Buddha and the Arahants,
they will no longer desire to take anything from this world, and naturally, they won’t maliciously harm anyone.
Therefore, we should feel compassion for them.
所有眾生都是可憐的
凡夫因為不知道四聖諦，所以有許多煩惱。
他們時時痛苦
雖看似快樂，卻僅僅只是強顏歡笑。
他們都受痛苦所逼迫
佛陀和他的聖弟子，雖然內心已解脫苦；
但因為慈悲，仍要疲勞地幫助眾生、 教導眾生佛法
他們仍要承受年老、 疾病、飢渴 、疲勞、疼痛、 死亡之苦
活在這個世間，只有苦
因此願一切眾生不要傷害彼此...
All beings are pitiable.
Ordinary people have many defilements because they do not know the Four Noble Truths.
They are constantly suffering.
Although they may seem happy, they are merely forcing a smile.
They are all oppressed by suffering.
The Buddha and his noble disciples, although their minds are liberated from suffering,
out of compassion, they still tirelessly help beings and teach them the Dharma.
They still endure the suffering of old age, sickness, hunger, thirst, fatigue, pain, and death.
Living in this world, there is only suffering.
Therefore, may all beings not harm each other...