信徒：有時候，身體疼痛，這個是自己緊盯還是不好的能量呢？
隆波帕默：六號其實你修行已經正確了，修得非常好。關於不好的能量，就散發慈心。不斷地散發慈愛，他就會有一個好的能量來保護自己，你修行是非常、非常的好的。
當我們修行好的時候，他（魔羅）就會來刁難。不用怕。不會超越我們的業力的。如果我們有一些業，它就可以刁難我們。
心非常好，心非常明亮
**English**
Devotee: Sometimes there is physical pain. Is this from my own tight focusing, or is it bad energy?
Luangpor Pramote: Number six, actually your practice is already correct, and you are practising very well. Regarding bad energy, radiate loving-kindness. Continuously radiate mettā, and a good energy will arise to protect you. Your practice is very, very good.
When our practice is going well, he (Māra) will come to create difficulties. There is no need to be afraid. It will not go beyond our kamma. If we have some kamma, then it can create difficulties for us.
The mind is very good, the mind is very bright.
---
**Thai**
ศิษย์: บางครั้งร่างกายเจ็บปวด นี่เกิดจากการเพ่งของตัวเอง หรือเป็นพลังงานไม่ดีครับ?
หลวงพ่อปราโมทย์: หมายเลขหก จริง ๆ แล้วการปฏิบัติของเธอถูกต้องแล้ว และปฏิบัติได้ดีมาก เรื่องพลังงานไม่ดี ให้แผ่เมตตา แผ่เมตตาอย่างต่อเนื่อง แล้วจะมีพลังงานดีเกิดขึ้นมาปกป้องตัวเอง การปฏิบัติของเธอดีมาก ๆ เลย
เมื่อเราปฏิบัติได้ดี มัน (มาร) ก็จะมาสร้างความยากลำบาก ไม่ต้องกลัว มันจะไม่เกินกรรมของเรา หากเรามีกรรมบางอย่าง มันก็สามารถสร้างความยากลำบากให้เราได้
จิตดีมาก จิตสว่างมาก
---
**Vietnamese**
Đệ tử: Đôi khi thân thể đau đớn. Đây là do mình chú ý quá căng, hay là năng lượng xấu ạ?
Lòng-bo Pramote: Số sáu, thật ra sự tu tập của con đã đúng rồi, và tu rất tốt. Về năng lượng xấu, hãy phóng tâm từ. Liên tục phóng tâm từ, thì sẽ có năng lượng tốt bảo vệ chính mình. Sự tu tập của con rất, rất tốt.
Khi chúng ta tu tập tốt, nó (Ma vương) sẽ đến gây khó khăn. Không cần sợ. Nó sẽ không vượt quá nghiệp lực của chúng ta. Nếu chúng ta có một số nghiệp, thì nó có thể gây khó khăn cho chúng ta.
Tâm rất tốt, tâm rất sáng.
----Luang Por Pramote
2026.8.22
注釋：這部經文是四大天王之一、掌管北方的毗沙門天王送給各位佛弟子---以保護各位免於受到鬼神無理的惡意傷害的。
雖然此經文有保護的力量，但在此不鼓勵大家以此作爲對抗鬼神的惡意工具。
我們應先檢討自己是否有道德（持戒）、有沒有做錯爲先。
之後向這些鬼神散發慈心、回向功德給他們。正如佛陀所説：
Na hi verena veràni sammantãdha kudàcana§,
Averena ca sammanti, esa dhammo sanantano.
於這世上確如此，以恨止恨不曾有，
唯有無恨能止恨，這是永恆的真理。
當以上方法全都不行，才考慮是否要用到這篇經文。
**********最下面有中文版翻譯的連結******
---------
1. 這是我所聽見的：
有一次，世尊住在王舍城的鷲峰山。
-----
【天神大軍】
這時候，四大天王禮敬以夜叉（一種鬼神）大軍、乾達婆（音樂神）大軍、鳩槃荼（那些天神有大腹，其私密部分如甕大）大軍、天龍大軍，四方設立守護者、防禦軍隊、阻止者，他們殊勝的容色照亮了整座鷲峰山。在深夜，他們去見世尊，對世尊作禮，然後坐在一邊。
一些夜叉對世尊作禮，然後坐在一邊；一些夜叉和世尊互相問候，作了一番悅意的交談，然後坐在一邊；一些夜叉向世尊合掌，然後坐在一邊；一些夜叉在世尊跟前報上自己的名字和族姓，然後坐在一邊；一些夜叉保持靜默，然後坐在一邊。
-----
【天神送給佛陀的禮物】
2. 毗沙門天王對世尊說： “大德，有些高等、中等、低等的夜叉對世尊沒有淨信，有些高等、中等、低等的夜叉對世尊有淨信。大德，大多數夜叉對世尊沒有淨信，這是什麼原因呢？
因為世尊說不殺生、不偷盜、不邪淫、不妄語、不飲酒的法義，而大多數夜叉都是不遠離殺生、不遠離偷盜、不遠離邪淫、不遠離妄語、不遠離飲酒的，所以他們對世尊會不鍾愛、不高興。
“大德，一些世尊的弟子以沒有吵雜、寧靜、沒有閒雜人等、遠離人煙、是理想靜處的森林、園林、樹林作為住處，一些對世尊的說話沒有淨信的高等夜叉也住在那裏。大德，為了令那些夜叉生淨信，願世尊受持《阿提那守護偈》，這是爲了比丘、比丘尼、優婆塞、優婆夷的守護、保護、無傷害與安樂住。”
世尊保持沉默以表示接受毗沙門天王的建議。
--------
《阿提那守護偈》
3. 毗沙門天王知道世尊接受後，便說出這《阿提那守護偈》：
277 “vipassissa ca namatthu, cakkhumantassa sirīmato.
sikhissapi ca namatthu, sabbabhūtānukampino.
“vessabhussa ca namatthu, nhātakassa tapassino.
namatthu kakusandhassa, mārasenāpamaddino.
“koṇāgamanassa namatthu, brāhmaṇassa vusīmato.
kassapassa ca namatthu, vippamuttassa sabbadhi.
“aṅgīrasassa namatthu, sakyaputtassa sirīmato.
yo imaṃ dhammaṃ desesi sabbadukkhāpanūdanaṃ.
“ye cāpi nibbutā loke, yathābhūtaṃ vipassisuṃ.
te janā apisuṇātha , mahantā vītasāradā.
“hitaṃ devamanussānaṃ, yaṃ namassanti gotamaṃ.
vijjācaraṇasampannaṃ, mahantaṃ vītasāradaṃ
-----
【東】
278
“yato uggacchati sūriyo, ādicco maṇḍalī mahā.
yassa cuggacchamānassa, saṃvarīpi nirujjhati.
yassa cuggate sūriye, ‘divaso’ti pavuccati.
“rahadopi tattha gambhīro, samuddo saritodako.
evaṃ taṃ tattha jānanti, ‘samuddo saritodako’.
“ito ‘sā purimā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“gandhabbānaṃ adhipati , ‘dhataraṭṭho’ti nāmaso.
ramatī naccagītehi, gandhabbehi purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.
-------
【南】
279. “yena petā pavuccanti, pisuṇā piṭṭhimaṃsikā.
pāṇātipātino luddā , corā nekatikā janā.
“ito ‘sā dakkhiṇā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“kumbhaṇḍānaṃ adhipati, ‘virūḷho’ iti nāmaso.
ramatī naccagītehi, kumbhaṇḍehi purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.
-----------
【西】
280. “yattha coggacchati sūriyo, ādicco maṇḍalī mahā.
yassa coggacchamānassa, divasopi nirujjhati.
yassa coggate sūriye, ‘saṃvarī’ti pavuccati.
“rahadopi tattha gambhīro, samuddo saritodako.
evaṃ taṃ tattha jānanti, ‘samuddo saritodako’.
“ito ‘sā pacchimā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“nāgānañca adhipati, ‘virūpakkho’ti nāmaso.
ramatī naccagītehi, nāgeheva purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.
--------
【北方】
281. “yena uttarakuruvho , mahāneru sudassano.
manussā tattha jāyanti, amamā apariggahā.
“na te bījaṃ pavapanti, napi nīyanti naṅgalā.
akaṭṭhapākimaṃ sāliṃ, paribhuñjanti mānusā.
“akaṇaṃ athusaṃ suddhaṃ, sugandhaṃ taṇḍulapphalaṃ.
tuṇḍikīre pacitvāna, tato bhuñjanti bhojanaṃ.
“gāviṃ ekakhuraṃ katvā, anuyanti disodisaṃ.
pasuṃ ekakhuraṃ katvā, anuyanti disodisaṃ.
“itthiṃ vā vāhanaṃ, itthīṃ vāhanaṃ katvā, anuyanti disodisaṃ.
purisaṃ vāhanaṃ katvā, anuyanti disodisaṃ.
“kumāriṃ vāhanaṃ katvā, anuyanti disodisaṃ.
kumāraṃ vāhanaṃ katvā, anuyanti disodisaṃ.
“te yāne abhiruhitvā,
sabbā disā anupariyāyanti.
pacārā tassa rājino.
“hatthiyānaṃ assayānaṃ, dibbaṃ yānaṃ upaṭṭhitaṃ.
pāsādā sivikā ceva, mahārājassa yasassino.
“tassa ca nagarā ahu,
antalikkhe sumāpitā.
āṭānāṭā kusināṭā parakusināṭā,
nāṭasuriyā parakusiṭanāṭā.
“uttarena kasivanto ，
janoghamaparena ca.
navanavutiyo ambarāmbaravatiyo,
āḷakamandā nāma rājadhānī.
“kuverassa kho pana, mārisa, mahārājassa visāṇā nāma rājadhānī.
tasmā kuvero mahārājā, ‘vessavaṇo’ti pavuccati.
“paccesanto pakāsenti, tatolā tattalā tatotalā.
ojasi tejasi tatojasī, sūro rājā ariṭṭho nemi.
“rahadopi tattha dharaṇī nāma, yato meghā pavassanti.
vassā yato patāyanti, sabhāpi tattha sālavatī nāma.
“yattha yakkhā payirupāsanti, tattha niccaphalā rukkhā.
nānā dijagaṇā yutā, mayūrakoñcābhirudā.
kokilādīhi vagguhi.
“jīvañjīvakasaddettha, atho oṭṭhavacittakā.
kukkuṭakā kuḷīrakā, vane pokkharasātakā.
“sukasāḷikasaddettha, daṇḍamāṇavakāni ca.
sobhati sabbakālaṃ sā, kuveranaḷinī sadā.
“ito ‘sā uttarā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“yakkhānañca adhipati, ‘kuvero’ iti nāmaso.
ramatī naccagītehi, yakkheheva purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
“te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotaman’”ti.
8. “大德，這《阿提那守護偈》可保護比丘、比丘尼、優婆塞、優婆夷，令他們不受惱害，能安穩地生活。
----------
【假如還不能應該怎樣辦？】
“大德，當比丘、比丘尼、優婆塞、優婆夷善學習、完全掌握這《阿提那守護偈》的時候，如果有非人的夜叉、夜叉女、夜叉童男、夜叉童女、夜叉大臣、夜叉侍臣、夜叉隨眾，乾達婆……大力鬼……天龍、天龍女、天龍童男、天龍童女、天龍大臣、天龍侍臣、天龍隨眾以惡劣的心來對待這些正在或將要行走、站立、坐下、躺下的比丘、比丘尼、優婆塞、優婆夷，大德，這些非人在我的村落或市鎮將不受照料和恭敬，這些非人將不准許居住或進入我的阿邏迦王城，這些非人將不准許走進我的集會，這些非人將不准許嫁娶。大德，其他非人會責罵他；會將他倒懸，像倒置空缽那樣倒頭著地；甚至會令他的頭顱破成七份。
9. “大德，有些非人兇惡、兇悍、兇殘，他們不服從天王的大眾，不服從天王的臣眾，甚至不服從天王，這些非人稱為天王的叛逆者。
“大德，就正如摩揭陀國土中的大賊，他們不服從摩揭陀王的大眾，不服從摩揭陀王的臣眾，甚至不服從摩揭陀王，這些大賊稱為摩揭陀王的叛逆者。大德，同樣地，有些非人兇惡、兇悍、兇殘，他們不服從天王的大眾，不服從天王的臣眾，甚至不服從天王，這些非人稱為天王的叛逆者。
“大德，正在或將要行走、站立、坐下、躺下的比丘、比丘尼、優婆塞、優婆夷，若受任何非人的夜叉、夜叉女、夜叉童男、夜叉童女、夜叉大臣、夜叉侍臣、夜叉隨眾，乾達婆……大力鬼……天龍、天龍女、天龍童男、天龍童女、天龍大臣、天龍侍臣、天龍隨眾以惡劣的心來對待時，大德，應稱喚、叫喚、告知那些夜叉大將： ‘有夜叉捉我、有夜叉佔有我、有夜叉惱害我、有夜叉迫害我、有夜叉傷害我、有夜叉加害我、有夜叉不放開我。’
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【再不行就呼叫天界大神】
10. “大德，什麼是那些夜叉、大夜叉、將軍、大將軍的名稱呢？
1.indo 2.somo 3. varuṇo ， 4.bhāradvājo 5. pajāpati.
6. candano 7.kāmaseṭṭho ， 8.kinnughaṇḍu 9.nighaṇḍu ca.
10.panādo 11. opamañño, 12. devasūto 13. mātali.
14.cittaseno 15. Gandhabbo 16. naḷo 17.rājā 18. janesabho.
19. “sātāgiro 20. hemavato, 21. puṇṇako 22.karatiyo 23.guḷo.
24. sivako 25.mucalindo 26. vessāmitto 27. yugandharo.
28.“gopālo 29. supparodho 30. Hiri 31. netti 32.mandiyo.
33. pañcālacaṇḍo āḷavako, 34. Pajjunno 35. Sumano 36. sumukho.
37. dadhimukho 38.maṇi 39.māṇivaro 40. dīgho, 加上 41.serīsako 在一起.
“應稱喚、叫喚、告知這些夜叉大將： ‘有夜叉捉我、有夜叉佔有我、有夜叉惱害我、有夜叉迫害我、有夜叉傷害我、有夜叉加害我、有夜叉不放開我。’
------
【天神的禮物】
11. “大德，這《阿提那守護偈》可保護比丘、比丘尼、優婆塞、優婆夷，令他們不受惱害，能安穩地生活。
“大德，我們還有很多事情要做，我們要告辭了。”
“天王，如果你們認為是時候的話，請便。”
四王天起座對世尊作禮，右繞世尊，然後就在那裏隱沒。
一些夜叉起座對世尊作禮，右繞世尊，然後就在那裏隱沒；一些夜叉和世尊互相問候，作了一番悅意的交談，然後就在那裏隱沒；一些夜叉向世尊合掌，然後就在那裏隱沒；一些夜叉在世尊跟前報上自己的名字和族姓，然後就在那裏隱沒；一些夜叉保持靜默，然後就在那裏隱沒。
12. 世尊在天明時把四王天前來的事情一五一十地告訴比丘。
13. 世尊說： “比丘們，你們要學習、掌握這《阿提那守護偈》，你們要受持這《阿提那守護偈》。比丘們，《阿提那守護偈》能帶來利益，可保護比丘、比丘尼、優婆塞、優婆夷，令你們不受惱害，能安穩地生活。”
世尊說了以上的話後，比丘對世尊的說話心感高興，滿懷歡喜。
（完）
**English Translation**
**Note:** This scripture was given by one of the Four Heavenly Kings, Vaiśravaṇa (the guardian of the North), to the disciples of the Buddha—to protect them from unreasonable and malicious harm by ghosts and spirits.
Although this scripture has protective power, it is not encouraged here to use it as a tool to confront the malice of ghosts and spirits.
We should first examine whether we ourselves have morality (observe the precepts) and whether we have done anything wrong.
Afterwards, radiate loving-kindness toward these ghosts and spirits and dedicate merit to them. As the Buddha said:
Na hi verena veràni sammantãdha kudàcana§,
Averena ca sammanti, esa dhammo sanantano.
In this world it is never the case that hatred ceases by hatred;
Only by non-hatred does hatred cease—this is the eternal truth.
Only when all the above methods fail should one consider using this scripture.
**********Link to the Chinese translation is at the very bottom******
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1. Thus have I heard:
On one occasion the Blessed One was staying at Rājagaha on the Vulture Peak.
-----
**【The Great Host of Devas】**
At that time the Four Great Kings, having paid homage to the great host of yakkhas, the great host of gandhabbas, the great host of kumbhaṇḍas, and the great host of nāgas, having set up guardians, defensive armies, and preventers in the four directions, with their excellent radiance illuminating the whole of Vulture Peak, approached the Blessed One in the deep of the night, paid homage to him, and sat down to one side.
Some yakkhas paid homage to the Blessed One and sat down to one side; some yakkhas exchanged greetings with the Blessed One, engaged in pleasant conversation, and sat down to one side; some yakkhas raised their hands in añjali toward the Blessed One and sat down to one side; some yakkhas announced their names and clans before the Blessed One and sat down to one side; some yakkhas remained silent and sat down to one side.
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**【The Gift Offered by the Devas to the Buddha】**
2. Vaiśravaṇa the Great King said to the Blessed One: “Venerable sir, there are some yakkhas of high, middle, and low rank who have no confidence in the Blessed One, and some of high, middle, and low rank who have confidence in the Blessed One. Venerable sir, why is it that the majority of yakkhas have no confidence in the Blessed One?
Because the Blessed One teaches the Dhamma of refraining from killing living beings, from taking what is not given, from sexual misconduct, from false speech, and from intoxicants, while the majority of yakkhas do not refrain from killing, from taking what is not given, from sexual misconduct, from false speech, and from intoxicants; therefore they do not love or delight in the Blessed One.
“Venerable sir, some disciples of the Blessed One dwell in forests, parks, and groves that are free from noise, quiet, free from people, remote from human habitation—ideal places for seclusion. Some high-ranking yakkhas who have no confidence in the Blessed One’s words also dwell there. Venerable sir, for the sake of generating confidence in those yakkhas, may the Blessed One accept the Āṭānāṭiya Protective Verse, which is for the protection, safeguarding, non-harm, and comfortable dwelling of monks, nuns, male lay followers, and female lay followers.”
The Blessed One remained silent, thereby signifying his acceptance of Vaiśravaṇa’s proposal.
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**The Āṭānāṭiya Protective Verse**
3. Knowing that the Blessed One had accepted, Vaiśravaṇa the Great King recited this Āṭānāṭiya Protective Verse:
277 “vipassissa ca namatthu, cakkhumantassa sirīmato.
sikhissapi ca namatthu, sabbabhūtānukampino.
“vessabhussa ca namatthu, nhātakassa tapassino.
namatthu kakusandhassa, mārasenāpamaddino.
“koṇāgamanassa namatthu, brāhmaṇassa vusīmato.
kassapassa ca namatthu, vippamuttassa sabbadhi.
“aṅgīrasassa namatthu, sakyaputtassa sirīmato.
yo imaṃ dhammaṃ desesi sabbadukkhāpanūdanaṃ.
“ye cāpi nibbutā loke, yathābhūtaṃ vipassisuṃ.
te janā apisuṇātha , mahantā vītasāradā.
“hitaṃ devamanussānaṃ, yaṃ namassanti gotamaṃ.
vijjācaraṇasampannaṃ, mahantaṃ vītasāradaṃ
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**【East】**
278
“yato uggacchati sūriyo, ādicco maṇḍalī mahā.
yassa cuggacchamānassa, saṃvarīpi nirujjhati.
yassa cuggate sūriye, ‘divaso’ti pavuccati.
“rahadopi tattha gambhīro, samuddo saritodako.
evaṃ taṃ tattha jānanti, ‘samuddo saritodako’.
“ito ‘sā purimā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“gandhabbānaṃ adhipati , ‘dhataraṭṭho’ti nāmaso.
ramatī naccagītehi, gandhabbehi purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.
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**【South】**
279. “yena petā pavuccanti, pisuṇā piṭṭhimaṃsikā.
pāṇātipātino luddā , corā nekatikā janā.
“ito ‘sā dakkhiṇā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“kumbhaṇḍānaṃ adhipati, ‘virūḷho’ iti nāmaso.
ramatī naccagītehi, kumbhaṇḍehi purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.
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**【West】**
280. “yattha coggacchati sūriyo, ādicco maṇḍalī mahā.
yassa coggacchamānassa, divasopi nirujjhati.
yassa coggate sūriye, ‘saṃvarī’ti pavuccati.
“rahadopi tattha gambhīro, samuddo saritodako.
evaṃ taṃ tattha jānanti, ‘samuddo saritodako’.
“ito ‘sā pacchimā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“nāgānañca adhipati, ‘virūpakkho’ti nāmaso.
ramatī naccagītehi, nāgeheva purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.
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**【North】**
281. “yena uttarakuruvho , mahāneru sudassano.
manussā tattha jāyanti, amamā apariggahā.
“na te bījaṃ pavapanti, napi nīyanti naṅgalā.
akaṭṭhapākimaṃ sāliṃ, paribhuñjanti mānusā.
“akaṇaṃ athusaṃ suddhaṃ, sugandhaṃ taṇḍulapphalaṃ.
tuṇḍikīre pacitvāna, tato bhuñjanti bhojanaṃ.
“gāviṃ ekakhuraṃ katvā, anuyanti disodisaṃ.
pasuṃ ekakhuraṃ katvā, anuyanti disodisaṃ.
“itthiṃ vā vāhanaṃ, itthīṃ vāhanaṃ katvā, anuyanti disodisaṃ.
purisaṃ vāhanaṃ katvā, anuyanti disodisaṃ.
“kumāriṃ vāhanaṃ katvā, anuyanti disodisaṃ.
kumāraṃ vāhanaṃ katvā, anuyanti disodisaṃ.
“te yāne abhiruhitvā,
sabbā disā anupariyāyanti.
pacārā tassa rājino.
“hatthiyānaṃ assayānaṃ, dibbaṃ yānaṃ upaṭṭhitaṃ.
pāsādā sivikā ceva, mahārājassa yasassino.
“tassa ca nagarā ahu,
antalikkhe sumāpitā.
āṭānāṭā kusināṭā parakusināṭā,
nāṭasuriyā parakusiṭanāṭā.
“uttarena kasivanto ，
janoghamaparena ca.
navanavutiyo ambarāmbaravatiyo,
āḷakamandā nāma rājadhānī.
“kuverassa kho pana, mārisa, mahārājassa visāṇā nāma rājadhānī.
tasmā kuvero mahārājā, ‘vessavaṇo’ti pavuccati.
“paccesanto pakāsenti, tatolā tattalā tatotalā.
ojasi tejasi tatojasī, sūro rājā ariṭṭho nemi.
“rahadopi tattha dharaṇī nāma, yato meghā pavassanti.
vassā yato patāyanti, sabhāpi tattha sālavatī nāma.
“yattha yakkhā payirupāsanti, tattha niccaphalā rukkhā.
nānā dijagaṇā yutā, mayūrakoñcābhirudā.
kokilādīhi vagguhi.
“jīvañjīvakasaddettha, atho oṭṭhavacittakā.
kukkuṭakā kuḷīrakā, vane pokkharasātakā.
“sukasāḷikasaddettha, daṇḍamāṇavakāni ca.
sobhati sabbakālaṃ sā, kuveranaḷinī sadā.
“ito ‘sā uttarā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“yakkhānañca adhipati, ‘kuvero’ iti nāmaso.
ramatī naccagītehi, yakkheheva purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
“te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotaman’”ti.
8. “Venerable sir, this Āṭānāṭiya Protective Verse can protect monks, nuns, male lay followers, and female lay followers, so that they are not harassed and can live in safety.
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**【What Should Be Done If It Still Does Not Work?】**
“Venerable sir, when monks, nuns, male lay followers, and female lay followers have thoroughly learned and completely mastered this Āṭānāṭiya Protective Verse, if any non-human yakkha, yakkhinī, yakkha boy, yakkha girl, yakkha minister, yakkha attendant, yakkha retinue, gandhabba … mighty ghost … nāga, nāginī, nāga boy, nāga girl, nāga minister, nāga attendant, nāga retinue approaches with an evil mind those monks, nuns, male or female lay followers who are walking, standing, sitting, or lying down, then, venerable sir, those non-humans will receive neither care nor respect in my villages or towns; those non-humans will not be permitted to dwell in or enter my city of Āḷakamandā; those non-humans will not be permitted to attend my assemblies; those non-humans will not be permitted to marry. Venerable sir, other non-humans will abuse him; they will hang him upside down, head to the ground like an inverted empty bowl; they may even split his skull into seven pieces.
9. “Venerable sir, there are some non-humans who are fierce, violent, and cruel; they do not obey the assembly of the Great Kings, do not obey the ministers of the Great Kings, and do not even obey the Great Kings themselves; these non-humans are called rebels against the Great Kings.
“Venerable sir, just as in the kingdom of Magadha there are great robbers who do not obey the assembly of the Magadhan king, do not obey the ministers of the Magadhan king, and do not even obey the Magadhan king himself—these great robbers are called rebels against the Magadhan king. In the same way, venerable sir, there are some non-humans who are fierce, violent, and cruel; they do not obey the assembly of the Great Kings, do not obey the ministers of the Great Kings, and do not even obey the Great Kings themselves; these non-humans are called rebels against the Great Kings.
“Venerable sir, when any monk, nun, male lay follower, or female lay follower who is walking, standing, sitting, or lying down is approached with an evil mind by any non-human yakkha, yakkhinī, yakkha boy, yakkha girl, yakkha minister, yakkha attendant, yakkha retinue, gandhabba … mighty ghost … nāga, nāginī, nāga boy, nāga girl, nāga minister, nāga attendant, or nāga retinue, then, venerable sir, one should call out, shout, and inform those yakkha generals: ‘A yakkha has seized me, a yakkha has possessed me, a yakkha is harassing me, a yakkha is oppressing me, a yakkha is harming me, a yakkha is injuring me, a yakkha will not release me.’
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**【If That Still Does Not Work, Call Upon the Great Deities of the Heavenly Realms】**
10. “Venerable sir, what are the names of those yakkhas, great yakkhas, generals, and great generals?
1.indo 2.somo 3. varuṇo ， 4.bhāradvājo 5. pajāpati.
6. candano 7.kāmaseṭṭho ， 8.kinnughaṇḍu 9.nighaṇḍu ca.
10.panādo 11. opamañño, 12. devasūto 13. mātali.
14.cittaseno 15. Gandhabbo 16. naḷo 17.rājā 18. janesabho.
19. “sātāgiro 20. hemavato, 21. puṇṇako 22.karatiyo 23.guḷo.
24. sivako 25.mucalindo 26. vessāmitto 27. yugandharo.
28.“gopālo 29. supparodho 30. Hiri 31. netti 32.mandiyo.
33. pañcālacaṇḍo āḷavako, 34. Pajjunno 35. Sumano 36. sumukho.
37. dadhimukho 38.maṇi 39.māṇivaro 40. dīgho, together with 41.serīsako.
“One should call out, shout, and inform these yakkha generals: ‘A yakkha has seized me, a yakkha has possessed me, a yakkha is harassing me, a yakkha is oppressing me, a yakkha is harming me, a yakkha is injuring me, a yakkha will not release me.’
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**【The Gift of the Devas】**
11. “Venerable sir, this Āṭānāṭiya Protective Verse can protect monks, nuns, male lay followers, and female lay followers, so that they are not harassed and can live in safety.
“Venerable sir, we still have many duties; we must take our leave.”
“Great Kings, if you consider it the right time, please do as you wish.”
The Four Great Kings rose from their seats, paid homage to the Blessed One, circumambulated him keeping him on their right, and then vanished on the spot.
Some yakkhas rose from their seats, paid homage to the Blessed One, circumambulated him keeping him on their right, and vanished on the spot; some yakkhas exchanged greetings with the Blessed One, engaged in pleasant conversation, and vanished on the spot; some yakkhas raised their hands in añjali toward the Blessed One and vanished on the spot; some yakkhas announced their names and clans before the Blessed One and vanished on the spot; some yakkhas remained silent and vanished on the spot.
12. When the night had passed, the Blessed One told the monks in full detail about the visit of the Four Great Kings.
13. The Blessed One said: “Monks, you should learn and master this Āṭānāṭiya Protective Verse; you should retain this Āṭānāṭiya Protective Verse. Monks, the Āṭānāṭiya Protective Verse brings benefit; it can protect monks, nuns, male lay followers, and female lay followers so that you are not harassed and can live in safety.”
After the Blessed One had spoken, the monks were delighted and rejoiced in the Blessed One’s words.
(End)
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**Thai Translation**
**หมายเหตุ:** คัมภีร์นี้เป็นของท้าวเวสสุวัณ (ท้าวกุเวร) ผู้เป็นหนึ่งในท้าวจตุโลกบาล ผู้ปกครองทิศเหนือ ได้ประทานแก่ศิษย์ของพระพุทธเจ้า—เพื่อปกป้องให้พ้นจากอันตรายที่ภูตผีกระทำด้วยเจตนาร้ายโดยไม่มีเหตุผล
แม้ว่าคัมภีร์นี้จะมีพลังปกป้อง แต่ที่นี่ไม่สนับสนุนให้ใช้เป็นเครื่องมือต่อสู้กับเจตนาร้ายของภูตผี
เราควรตรวจสอบตนเองก่อนว่าเรามีศีลธรรม (รักษาศีล) หรือไม่ และได้ทำผิดพลาดอะไรหรือไม่
จากนั้นแผ่เมตตาต่อภูตผีเหล่านั้น และอุทิศส่วนกุศลให้แก่พวกเขา ดังที่พระพุทธเจ้าตรัสไว้ว่า:
Na hi verena veràni sammantãdha kudàcana§,
Averena ca sammanti, esa dhammo sanantano.
ในโลกนี้ ความโกรธเคืองย่อมไม่สงบด้วยความโกรธเคือง
มีแต่ความไม่โกรธเท่านั้นที่ทำให้ความโกรธสงบได้ นี่คือสัจธรรมอันเป็นนิรันดร์
เมื่อวิธีการข้างต้นทั้งหมดใช้ไม่ได้ผล จึงควรพิจารณาใช้คัมภีร์นี้
**********ลิงก์คำแปลภาษาจีนอยู่ด้านล่างสุด******
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1. ข้าพเจ้าได้สดับมาอย่างนี้:
สมัยหนึ่ง พระผู้มีพระภาคประทับอยู่ ณ ภูเขาคิชฌกูฏ ใกล้กรุงราชคฤห์
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**【กองทัพเทวดาใหญ่】**
สมัยนั้น ท้าวจตุโลกบาลทั้งสี่ ทรงนมัสการกองทัพยักษ์ใหญ่ กองทัพคนธรรพ์ใหญ่ กองทัพกุมภัณฑ์ใหญ่ และกองทัพนาคใหญ่ ได้ตั้งผู้พิทักษ์ กองทัพป้องกัน และผู้ขัดขวางไว้ในทิศทั้งสี่ ด้วยรัศมีอันงดงามของพระองค์ทรงส่องสว่างทั่วทั้งภูเขาคิชฌกูฏ ในเวลาดึกทรงเสด็จเข้าไปเฝ้าพระผู้มีพระภาค ทรงถวายบังคมแล้วประทับนั่ง ณ ที่ควรส่วนข้างหนึ่ง
ยักษ์บางพวกถวายบังคมพระผู้มีพระภาคแล้ว นั่ง ณ ที่ควรส่วนข้างหนึ่ง ยักษ์บางพวกทักทายปราศรัยกับพระผู้มีพระภาค แล้วกล่าวคำอันน่าพอใจ แล้วนั่ง ณ ที่ควรส่วนข้างหนึ่ง ยักษ์บางพวกประนมมือไหว้พระผู้มีพระภาค แล้วนั่ง ณ ที่ควรส่วนข้างหนึ่ง ยักษ์บางพวกแจ้งชื่อและตระกูลของตนต่อหน้าพระผู้มีพระภาค แล้วนั่ง ณ ที่ควรส่วนข้างหนึ่ง ยักษ์บางพวกนั่งเงียบ ๆ ณ ที่ควรส่วนข้างหนึ่ง
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**【ของขวัญที่เทวดาถวายแด่พระพุทธเจ้า】**
2. ท้าวเวสสุวัณกราบทูลพระผู้มีพระภาคว่า “ข้าแต่พระองค์ผู้เจริญ ยักษ์บางพวกชั้นสูง ชั้นกลาง และชั้นต่ำ ไม่มีศรัทธาในพระผู้มีพระภาค ยักษ์บางพวกชั้นสูง ชั้นกลาง และชั้นต่ำ มีศรัทธาในพระผู้มีพระภาค ข้าแต่พระองค์ผู้เจริญ เพราะเหตุไรยักษ์ส่วนใหญ่จึงไม่มีศรัทธาในพระผู้มีพระภาค?
เพราะพระผู้มีพระภาคทรงแสดงธรรมว่า ไม่ควรฆ่าสัตว์ ไม่ควรลักทรัพย์ ไม่ควรประพฤติผิดในกาม ไม่ควรพูดเท็จ ไม่ควรดื่มน้ำเมา ส่วนยักษ์ส่วนใหญ่ไม่เว้นจากการฆ่าสัตว์ ไม่เว้นจากการลักทรัพย์ ไม่เว้นจากการประพฤติผิดในกาม ไม่เว้นจากการพูดเท็จ ไม่เว้นจากการดื่มน้ำเมา เพราะฉะนั้นพวกเขาจึงไม่รักและไม่ยินดีในพระผู้มีพระภาค
“ข้าแต่พระองค์ผู้เจริญ สาวกบางพวกของพระผู้มีพระภาคอยู่ ณ ป่า อุทยาน และดงไม้ที่ปราศจากเสียงอึกทึก เงียบสงบ ปราศจากคนพลุกพล่าน ห่างไกลจากหมู่บ้าน เป็นสถานที่สงบวิเวกอันเหมาะสม ยักษ์ชั้นสูงบางพวกที่ไม่ศรัทธาในพระดำรัสของพระผู้มีพระภาคก็อาศัยอยู่ที่นั่นด้วย ข้าแต่พระองค์ผู้เจริญ เพื่อให้ยักษ์เหล่านั้นเกิดศรัทธา ขอพระผู้มีพระภาคโปรดทรงรับอาฏานาฏิยปริตร ซึ่งเป็นเครื่องป้องกัน คุ้มครอง ไม่ให้ถูกทำร้าย และให้พักอาศัยอย่างสงบสุขของภิกษุ ภิกษุณี อุบาสก และอุบาสิกา”
พระผู้มีพระภาคทรงนิ่งเงียบ แสดงถึงการทรงรับคำขอของท้าวเวสสุวัณ
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**อาฏานาฏิยปริตร**
3. เมื่อทราบว่าพระผู้มีพระภาคทรงรับแล้ว ท้าวเวสสุวัณจึงกล่าวอาฏานาฏิยปริตรนี้:
277 “vipassissa ca namatthu, cakkhumantassa sirīmato.
sikhissapi ca namatthu, sabbabhūtānukampino.
“vessabhussa ca namatthu, nhātakassa tapassino.
namatthu kakusandhassa, mārasenāpamaddino.
“koṇāgamanassa namatthu, brāhmaṇassa vusīmato.
kassapassa ca namatthu, vippamuttassa sabbadhi.
“aṅgīrasassa namatthu, sakyaputtassa sirīmato.
yo imaṃ dhammaṃ desesi sabbadukkhāpanūdanaṃ.
“ye cāpi nibbutā loke, yathābhūtaṃ vipassisuṃ.
te janā apisuṇātha , mahantā vītasāradā.
“hitaṃ devamanussānaṃ, yaṃ namassanti gotamaṃ.
vijjācaraṇasampannaṃ, mahantaṃ vītasāradaṃ
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**【ทิศตะวันออก】**
278
“yato uggacchati sūriyo, ādicco maṇḍalī mahā.
yassa cuggacchamānassa, saṃvarīpi nirujjhati.
yassa cuggate sūriye, ‘divaso’ti pavuccati.
“rahadopi tattha gambhīro, samuddo saritodako.
evaṃ taṃ tattha jānanti, ‘samuddo saritodako’.
“ito ‘sā purimā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“gandhabbānaṃ adhipati , ‘dhataraṭṭho’ti nāmaso.
ramatī naccagītehi, gandhabbehi purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.
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**【ทิศใต้】**
279. “yena petā pavuccanti, pisuṇā piṭṭhimaṃsikā.
pāṇātipātino luddā , corā nekatikā janā.
“ito ‘sā dakkhiṇā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“kumbhaṇḍānaṃ adhipati, ‘virūḷho’ iti nāmaso.
ramatī naccagītehi, kumbhaṇḍehi purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.
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**【ทิศตะวันตก】**
280. “yattha coggacchati sūriyo, ādicco maṇḍalī mahā.
yassa coggacchamānassa, divasopi nirujjhati.
yassa coggate sūriye, ‘saṃvarī’ti pavuccati.
“rahadopi tattha gambhīro, samuddo saritodako.
evaṃ taṃ tattha jānanti, ‘samuddo saritodako’.
“ito ‘sā pacchimā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“nāgānañca adhipati, ‘virūpakkho’ti nāmaso.
ramatī naccagītehi, nāgeheva purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.
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**【ทิศเหนือ】**
281. “yena uttarakuruvho , mahāneru sudassano.
manussā tattha jāyanti, amamā apariggahā.
“na te bījaṃ pavapanti, napi nīyanti naṅgalā.
akaṭṭhapākimaṃ sāliṃ, paribhuñjanti mānusā.
“akaṇaṃ athusaṃ suddhaṃ, sugandhaṃ taṇḍulapphalaṃ.
tuṇḍikīre pacitvāna, tato bhuñjanti bhojanaṃ.
“gāviṃ ekakhuraṃ katvā, anuyanti disodisaṃ.
pasuṃ ekakhuraṃ katvā, anuyanti disodisaṃ.
“itthiṃ vā vāhanaṃ, itthīṃ vāhanaṃ katvā, anuyanti disodisaṃ.
purisaṃ vāhanaṃ katvā, anuyanti disodisaṃ.
“kumāriṃ vāhanaṃ katvā, anuyanti disodisaṃ.
kumāraṃ vāhanaṃ katvā, anuyanti disodisaṃ.
“te yāne abhiruhitvā,
sabbā disā anupariyāyanti.
pacārā tassa rājino.
“hatthiyānaṃ assayānaṃ, dibbaṃ yānaṃ upaṭṭhitaṃ.
pāsādā sivikā ceva, mahārājassa yasassino.
“tassa ca nagarā ahu,
antalikkhe sumāpitā.
āṭānāṭā kusināṭā parakusināṭā,
nāṭasuriyā parakusiṭanāṭā.
“uttarena kasivanto ，
janoghamaparena ca.
navanavutiyo ambarāmbaravatiyo,
āḷakamandā nāma rājadhānī.
“kuverassa kho pana, mārisa, mahārājassa visāṇā nāma rājadhānī.
tasmā kuvero mahārājā, ‘vessavaṇo’ti pavuccati.
“paccesanto pakāsenti, tatolā tattalā tatotalā.
ojasi tejasi tatojasī, sūro rājā ariṭṭho nemi.
“rahadopi tattha dharaṇī nāma, yato meghā pavassanti.
vassā yato patāyanti, sabhāpi tattha sālavatī nāma.
“yattha yakkhā payirupāsanti, tattha niccaphalā rukkhā.
nānā dijagaṇā yutā, mayūrakoñcābhirudā.
kokilādīhi vagguhi.
“jīvañjīvakasaddettha, atho oṭṭhavacittakā.
kukkuṭakā kuḷīrakā, vane pokkharasātakā.
“sukasāḷikasaddettha, daṇḍamāṇavakāni ca.
sobhati sabbakālaṃ sā, kuveranaḷinī sadā.
“ito ‘sā uttarā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“yakkhānañca adhipati, ‘kuvero’ iti nāmaso.
ramatī naccagītehi, yakkheheva purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
“te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotaman’”ti.
8. “ข้าแต่พระองค์ผู้เจริญ อาฏานาฏิยปริตรนี้สามารถปกป้องภิกษุ ภิกษุณี อุบาสก และอุบาสิกา ให้ไม่ถูกเบียดเบียน และสามารถอยู่ได้อย่างสงบปลอดภัย
----------
**【หากยังไม่ได้ผลควรทำอย่างไร?】**
“ข้าแต่พระองค์ผู้เจริญ เมื่อภิกษุ ภิกษุณี อุบาสก และอุบาสิกาได้ศึกษาและทรงจำอาฏานาฏิยปริตรนี้อย่างดีแล้ว หากมีอมนุษย์ที่เป็นยักษ์ ยักษิณี เด็กชายยักษ์ เด็กหญิงยักษ์ มหายักษ์ ข้าราชการยักษ์ บริวารยักษ์ คนธรรพ์ … ภูตผีที่มีฤทธิ์ … นาค นาคี เด็กชายนาค เด็กหญิงนาค มหานาค ข้าราชการนาค บริวารนาค มีจิตใจชั่วร้ายเข้ามาหาภิกษุ ภิกษุณี อุบาสก หรืออุบาสิกาที่กำลังเดิน ยืน นั่ง หรือนอนอยู่ ข้าแต่พระองค์ผู้เจริญ อมนุษย์เหล่านั้นจะไม่ได้รับการดูแลและเคารพในหมู่บ้านหรือเมืองของข้าพเจ้า อมนุษย์เหล่านั้นจะไม่ได้รับอนุญาตให้อยู่หรือเข้าเมืองอาฬกมันทาของข้าพเจ้า อมนุษย์เหล่านั้นจะไม่ได้รับอนุญาตให้เข้าที่ประชุมของข้าพเจ้า อมนุษย์เหล่านั้นจะไม่ได้รับอนุญาตให้แต่งงาน ข้าแต่พระองค์ผู้เจริญ อมนุษย์อื่น ๆ จะด่าทอเขา จะแขวนเขาหัวกลับลงเหมือนคว่ำบาตรเปล่า และอาจทำให้ศีรษะของเขาแตกเป็นเจ็ดส่วน
9. “ข้าแต่พระองค์ผู้เจริญ มีอมนุษย์บางพวกที่ดุร้าย โหดร้าย และทารุณ พวกเขาไม่เชื่อฟังมหาชนของท้าวจตุโลกบาล ไม่เชื่อฟังข้าราชการของท้าวจตุโลกบาล แม้ไม่เชื่อฟังท้าวจตุโลกบาลเอง อมนุษย์เหล่านี้เรียกว่าผู้กบฏต่อท้าวจตุโลกบาล
“ข้าแต่พระองค์ผู้เจริญ เปรียบเหมือนในแคว้นมคธมีโจรใหญ่ที่ไม่เชื่อฟังมหาชนของพระเจ้ามคธ ไม่เชื่อฟังข้าราชการของพระเจ้ามคธ แม้ไม่เชื่อฟังพระเจ้ามคธเอง โจรใหญ่เหล่านี้เรียกว่าผู้กบฏต่อพระเจ้ามคธ ข้าแต่พระองค์ผู้เจริญ เช่นเดียวกัน มีอมนุษย์บางพวกที่ดุร้าย โหดร้าย และทารุณ พวกเขาไม่เชื่อฟังมหาชนของท้าวจตุโลกบาล ไม่เชื่อฟังข้าราชการของท้าวจตุโลกบาล แม้ไม่เชื่อฟังท้าวจตุโลกบาลเอง อมนุษย์เหล่านี้เรียกว่าผู้กบฏต่อท้าวจตุโลกบาล
“ข้าแต่พระองค์ผู้เจริญ เมื่อภิกษุ ภิกษุณี อุบาสก หรืออุบาสิกาที่กำลังเดิน ยืน นั่ง หรือนอนอยู่ ถูกอมนุษย์ที่เป็นยักษ์ ยักษิณี เด็กชายยักษ์ เด็กหญิงยักษ์ มหายักษ์ ข้าราชการยักษ์ บริวารยักษ์ คนธรรพ์ … ภูตผีที่มีฤทธิ์ … นาค นาคี เด็กชายนาค เด็กหญิงนาค มหานาค ข้าราชการนาค หรือบริวารนาค ที่มีจิตใจชั่วร้ายเข้ามาหา ข้าแต่พระองค์ผู้เจริญ ควรร้องเรียก ตะโกน และแจ้งต่อนายพลยักษ์เหล่านั้นว่า: ‘มียักษ์จับเรา มียักษ์เข้าครอบงำเรา มียักษ์รบกวนเรา มียักษ์เบียดเบียนเรา มียักษ์ทำร้ายเรา มียักษ์ทำอันตรายเรา มียักษ์ไม่ยอมปล่อยเรา’
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**【หากยังไม่ได้ผล ให้เรียกเทวดาผู้ยิ่งใหญ่ในสวรรค์】**
10. “ข้าแต่พระองค์ผู้เจริญ ชื่อของยักษ์ มหายักษ์ นายพล และมหาเสนาบดีเหล่านั้นคืออะไร?
1.indo 2.somo 3. varuṇo ， 4.bhāradvājo 5. pajāpati.
6. candano 7.kāmaseṭṭho ， 8.kinnughaṇḍu 9.nighaṇḍu ca.
10.panādo 11. opamañño, 12. devasūto 13. mātali.
14.cittaseno 15. Gandhabbo 16. naḷo 17.rājā 18. janesabho.
19. “sātāgiro 20. hemavato, 21. puṇṇako 22.karatiyo 23.guḷo.
24. sivako 25.mucalindo 26. vessāmitto 27. yugandharo.
28.“gopālo 29. supparodho 30. Hiri 31. netti 32.mandiyo.
33. pañcālacaṇḍo āḷavako, 34. Pajjunno 35. Sumano 36. sumukho.
37. dadhimukho 38.maṇi 39.māṇivaro 40. dīgho, พร้อมกับ 41.serīsako.
“ควรร้องเรียก ตะโกน และแจ้งต่อนายพลยักษ์เหล่านี้ว่า: ‘มียักษ์จับเรา มียักษ์เข้าครอบงำเรา มียักษ์รบกวนเรา มียักษ์เบียดเบียนเรา มียักษ์ทำร้ายเรา มียักษ์ทำอันตรายเรา มียักษ์ไม่ยอมปล่อยเรา’
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**【ของขวัญจากเทวดา】**
11. “ข้าแต่พระองค์ผู้เจริญ อาฏานาฏิยปริตรนี้สามารถปกป้องภิกษุ ภิกษุณี อุบาสก และอุบาสิกา ให้ไม่ถูกเบียดเบียน และสามารถอยู่ได้อย่างสงบปลอดภัย
“ข้าแต่พระองค์ผู้เจริญ พวกเรายังมีกิจการมากมาย เราขอกราบลา”
“ท่านท้าวจตุโลกบาล หากท่านเห็นว่าเป็นเวลาอันสมควรแล้ว เชิญตามสบายเถิด”
ท้าวจตุโลกบาลทั้งสี่ลุกจากที่นั่ง ถวายบังคมพระผู้มีพระภาค เวียนขวารอบพระผู้มีพระภาค แล้วอันตรธานไป ณ ที่นั้น
ยักษ์บางพวกก็ลุกจากที่นั่ง ถวายบังคมพระผู้มีพระภาค เวียนขวารอบพระผู้มีพระภาค แล้วอันตรธานไป ณ ที่นั้น ยักษ์บางพวกทักทายปราศรัยกับพระผู้มีพระภาค แล้วกล่าวคำอันน่าพอใจ แล้วอันตรธานไป ณ ที่นั้น ยักษ์บางพวกประนมมือไหว้พระผู้มีพระภาค แล้วอันตรธานไป ณ ที่นั้น ยักษ์บางพวกแจ้งชื่อและตระกูลของตนต่อหน้าพระผู้มีพระภาค แล้วอันตรธานไป ณ ที่นั้น ยักษ์บางพวกนั่งเงียบ ๆ แล้วอันตรธานไป ณ ที่นั้น
12. เมื่อรุ่งเช้า พระผู้มีพระภาคทรงบอกแก่ภิกษุทั้งหลายถึงเรื่องที่ท้าวจตุโลกบาลเสด็จมาอย่างละเอียด
13. พระผู้มีพระภาคตรัสว่า “ภิกษุทั้งหลาย พวกเธอพึงศึกษาและทรงจำอาฏานาฏิยปริตรนี้ พึงรักษาอาฏานาฏิยปริตรนี้ไว้ ภิกษุทั้งหลาย อาฏานาฏิยปริตรนำมาซึ่งประโยชน์ สามารถปกป้องภิกษุ ภิกษุณี อุบาสก และอุบาสิกา ให้ไม่ถูกเบียดเบียน และสามารถอยู่ได้อย่างสงบปลอดภัย”
เมื่อพระผู้มีพระภาคตรัสจบ ภิกษุทั้งหลายต่างชื่นชมยินดีในพระดำรัสของพระผู้มีพระภาค
(จบ)
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**Vietnamese Translation**
**Chú thích:** Kinh này do một trong Tứ Đại Thiên Vương, Tỳ Sa Môn Thiên Vương (thống lãnh phương Bắc), ban cho các đệ tử Phật—để bảo vệ khỏi sự tổn hại ác ý vô lý của quỷ thần.
Mặc dù kinh này có sức mạnh bảo hộ, nhưng ở đây không khuyến khích dùng nó như công cụ đối kháng với ác ý của quỷ thần.
Trước hết chúng ta nên tự kiểm điểm mình có đạo đức (giữ giới) hay không, và đã làm sai gì chưa.
Sau đó hãy phát tâm từ bi hướng đến những quỷ thần ấy và hồi hướng công đức cho họ. Như Đức Phật đã dạy:
Na hi verena veràni sammantãdha kudàcana§,
Averena ca sammanti, esa dhammo sanantano.
Ở đời này, chưa từng có việc lấy hận diệt hận;
Chỉ có vô hận mới diệt được hận—đây là chân lý vĩnh hằng.
Khi tất cả các phương pháp trên đều không hiệu quả, mới nên xem xét dùng kinh này.
**********Link bản dịch tiếng Trung nằm ở dưới cùng******
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1. Tôi đã nghe như vầy:
Một thời, Thế Tôn trú tại thành Vương Xá, trên núi Linh Thứu.
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**【Đại quân chư thiên】**
Lúc bấy giờ, Tứ Đại Thiên Vương đảnh lễ đại quân dạ-xoa, đại quân càn-thát-bà, đại quân cứu-bàn-trà và đại quân thiên long, đã thiết lập các vị hộ vệ, quân phòng thủ và người ngăn chặn ở bốn phương, với dung sắc thù thắng của họ chiếu sáng cả núi Linh Thứu. Vào lúc nửa đêm, họ đến yết kiến Thế Tôn, đảnh lễ Ngài rồi ngồi xuống một bên.
Một số dạ-xoa đảnh lễ Thế Tôn rồi ngồi xuống một bên; một số dạ-xoa chào hỏi Thế Tôn, nói chuyện vui vẻ rồi ngồi xuống một bên; một số dạ-xoa chấp tay hướng về Thế Tôn rồi ngồi xuống một bên; một số dạ-xoa tự báo tên và dòng họ trước mặt Thế Tôn rồi ngồi xuống một bên; một số dạ-xoa im lặng rồi ngồi xuống một bên.
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**【Món quà chư thiên dâng lên Đức Phật】**
2. Tỳ Sa Môn Thiên Vương bạch Thế Tôn: “Bạch Thế Tôn, có một số dạ-xoa thượng, trung, hạ không có tín tâm đối với Thế Tôn, có một số dạ-xoa thượng, trung, hạ có tín tâm đối với Thế Tôn. Bạch Thế Tôn, vì sao phần lớn dạ-xoa không có tín tâm đối với Thế Tôn?
Vì Thế Tôn thuyết pháp về không sát sinh, không trộm cắp, không tà dâm, không vọng ngữ, không uống rượu, trong khi phần lớn dạ-xoa không xa lìa sát sinh, không xa lìa trộm cắp, không xa lìa tà dâm, không xa lìa vọng ngữ, không xa lìa uống rượu, nên họ không yêu mến, không hoan hỷ đối với Thế Tôn.
“Bạch Thế Tôn, một số đệ tử của Thế Tôn lấy rừng, vườn, khu rừng yên tĩnh, không ồn ào, không có người tạp, xa chỗ người ở—là nơi lý tưởng để sống viễn ly—làm chỗ ở. Một số dạ-xoa thượng đẳng không có tín tâm đối với lời dạy của Thế Tôn cũng ở đó. Bạch Thế Tôn, để cho những dạ-xoa ấy sinh tín tâm, xin Thế Tôn thọ trì *A-đề-na Hộ Vệ Kệ*, đây là để hộ trì, bảo vệ, không bị tổn hại và an ổn trú của các tỳ-kheo, tỳ-kheo-ni, ưu-bà-tắc, ưu-bà-di.”
Thế Tôn im lặng để biểu thị chấp nhận lời thỉnh cầu của Tỳ Sa Môn Thiên Vương.
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**A-đề-na Hộ Vệ Kệ**
3. Tỳ Sa Môn Thiên Vương biết Thế Tôn đã chấp nhận, liền nói *A-đề-na Hộ Vệ Kệ* này:
277 “vipassissa ca namatthu, cakkhumantassa sirīmato.
sikhissapi ca namatthu, sabbabhūtānukampino.
“vessabhussa ca namatthu, nhātakassa tapassino.
namatthu kakusandhassa, mārasenāpamaddino.
“koṇāgamanassa namatthu, brāhmaṇassa vusīmato.
kassapassa ca namatthu, vippamuttassa sabbadhi.
“aṅgīrasassa namatthu, sakyaputtassa sirīmato.
yo imaṃ dhammaṃ desesi sabbadukkhāpanūdanaṃ.
“ye cāpi nibbutā loke, yathābhūtaṃ vipassisuṃ.
te janā apisuṇātha , mahantā vītasāradā.
“hitaṃ devamanussānaṃ, yaṃ namassanti gotamaṃ.
vijjācaraṇasampannaṃ, mahantaṃ vītasāradaṃ
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**【Phương Đông】**
278
“yato uggacchati sūriyo, ādicco maṇḍalī mahā.
yassa cuggacchamānassa, saṃvarīpi nirujjhati.
yassa cuggate sūriye, ‘divaso’ti pavuccati.
“rahadopi tattha gambhīro, samuddo saritodako.
evaṃ taṃ tattha jānanti, ‘samuddo saritodako’.
“ito ‘sā purimā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“gandhabbānaṃ adhipati , ‘dhataraṭṭho’ti nāmaso.
ramatī naccagītehi, gandhabbehi purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.
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**【Phương Nam】**
279. “yena petā pavuccanti, pisuṇā piṭṭhimaṃsikā.
pāṇātipātino luddā , corā nekatikā janā.
“ito ‘sā dakkhiṇā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“kumbhaṇḍānaṃ adhipati, ‘virūḷho’ iti nāmaso.
ramatī naccagītehi, kumbhaṇḍehi purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.
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**【Phương Tây】**
280. “yattha coggacchati sūriyo, ādicco maṇḍalī mahā.
yassa coggacchamānassa, divasopi nirujjhati.
yassa coggate sūriye, ‘saṃvarī’ti pavuccati.
“rahadopi tattha gambhīro, samuddo saritodako.
evaṃ taṃ tattha jānanti, ‘samuddo saritodako’.
“ito ‘sā pacchimā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“nāgānañca adhipati, ‘virūpakkho’ti nāmaso.
ramatī naccagītehi, nāgeheva purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.
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**【Phương Bắc】**
281. “yena uttarakuruvho , mahāneru sudassano.
manussā tattha jāyanti, amamā apariggahā.
“na te bījaṃ pavapanti, napi nīyanti naṅgalā.
akaṭṭhapākimaṃ sāliṃ, paribhuñjanti mānusā.
“akaṇaṃ athusaṃ suddhaṃ, sugandhaṃ taṇḍulapphalaṃ.
tuṇḍikīre pacitvāna, tato bhuñjanti bhojanaṃ.
“gāviṃ ekakhuraṃ katvā, anuyanti disodisaṃ.
pasuṃ ekakhuraṃ katvā, anuyanti disodisaṃ.
“itthiṃ vā vāhanaṃ, itthīṃ vāhanaṃ katvā, anuyanti disodisaṃ.
purisaṃ vāhanaṃ katvā, anuyanti disodisaṃ.
“kumāriṃ vāhanaṃ katvā, anuyanti disodisaṃ.
kumāraṃ vāhanaṃ katvā, anuyanti disodisaṃ.
“te yāne abhiruhitvā,
sabbā disā anupariyāyanti.
pacārā tassa rājino.
“hatthiyānaṃ assayānaṃ, dibbaṃ yānaṃ upaṭṭhitaṃ.
pāsādā sivikā ceva, mahārājassa yasassino.
“tassa ca nagarā ahu,
antalikkhe sumāpitā.
āṭānāṭā kusināṭā parakusināṭā,
nāṭasuriyā parakusiṭanāṭā.
“uttarena kasivanto ，
janoghamaparena ca.
navanavutiyo ambarāmbaravatiyo,
āḷakamandā nāma rājadhānī.
“kuverassa kho pana, mārisa, mahārājassa visāṇā nāma rājadhānī.
tasmā kuvero mahārājā, ‘vessavaṇo’ti pavuccati.
“paccesanto pakāsenti, tatolā tattalā tatotalā.
ojasi tejasi tatojasī, sūro rājā ariṭṭho nemi.
“rahadopi tattha dharaṇī nāma, yato meghā pavassanti.
vassā yato patāyanti, sabhāpi tattha sālavatī nāma.
“yattha yakkhā payirupāsanti, tattha niccaphalā rukkhā.
nānā dijagaṇā yutā, mayūrakoñcābhirudā.
kokilādīhi vagguhi.
“jīvañjīvakasaddettha, atho oṭṭhavacittakā.
kukkuṭakā kuḷīrakā, vane pokkharasātakā.
“sukasāḷikasaddettha, daṇḍamāṇavakāni ca.
sobhati sabbakālaṃ sā, kuveranaḷinī sadā.
“ito ‘sā uttarā disā’, iti naṃ ācikkhatī jano.
yaṃ disaṃ abhipāleti, mahārājā yasassi so.
“yakkhānañca adhipati, ‘kuvero’ iti nāmaso.
ramatī naccagītehi, yakkheheva purakkhato.
“puttāpi tassa bahavo, ekanāmāti me sutaṃ.
asīti dasa eko ca, indanāmā mahabbalā.
“te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ.
dūratova namassanti, mahantaṃ vītasāradaṃ.
“namo te purisājañña, namo te purisuttama.
kusalena samekkhasi, amanussāpi taṃ vandanti.
sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
“‘jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ.
vijjācaraṇasampannaṃ, buddhaṃ vandāma gotaman’”ti.
8. “Bạch Thế Tôn, *A-đề-na Hộ Vệ Kệ* này có thể bảo vệ các tỳ-kheo, tỳ-kheo-ni, ưu-bà-tắc, ưu-bà-di, khiến họ không bị não hại, có thể sống an ổn.
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**【Nếu vẫn không hiệu quả thì phải làm thế nào?】**
“Bạch Thế Tôn, khi các tỳ-kheo, tỳ-kheo-ni, ưu-bà-tắc, ưu-bà-di đã học thuộc và nắm vững hoàn toàn *A-đề-na Hộ Vệ Kệ* này, nếu có phi nhân là dạ-xoa, dạ-xoa nữ, đồng nam dạ-xoa, đồng nữ dạ-xoa, đại thần dạ-xoa, thị thần dạ-xoa, tùy chúng dạ-xoa, càn-thát-bà … quỷ lực sĩ … long vương, long nữ, đồng nam long, đồng nữ long, đại thần long, thị thần long, tùy chúng long với tâm ác đến đối xử với các tỳ-kheo, tỳ-kheo-ni, ưu-bà-tắc, ưu-bà-di đang đi, đứng, ngồi hay nằm, thì bạch Thế Tôn, những phi nhân ấy sẽ không được chăm sóc và kính trọng trong các làng hoặc thị trấn của con; những phi nhân ấy sẽ không được phép ở hoặc vào thành A-la-ca vương của con; những phi nhân ấy sẽ không được phép vào hội chúng của con; những phi nhân ấy sẽ không được phép kết hôn. Bạch Thế Tôn, các phi nhân khác sẽ mắng nhiếc hắn; sẽ treo ngược hắn xuống đất như úp bát trống; thậm chí sẽ làm đầu hắn vỡ thành bảy mảnh.
9. “Bạch Thế Tôn, có một số phi nhân hung ác, hung hãn, hung tàn, chúng không phục tùng đại chúng của Thiên Vương, không phục tùng quần thần của Thiên Vương, thậm chí không phục tùng chính Thiên Vương; những phi nhân ấy được gọi là kẻ phản nghịch của Thiên Vương.
“Bạch Thế Tôn, cũng giống như trong nước Ma-kiệt-đà có những đại đạo tặc không phục tùng đại chúng của vua Ma-kiệt-đà, không phục tùng quần thần của vua Ma-kiệt-đà, thậm chí không phục tùng chính vua Ma-kiệt-đà; những đại đạo tặc ấy được gọi là kẻ phản nghịch của vua Ma-kiệt-đà. Bạch Thế Tôn, cũng vậy, có một số phi nhân hung ác, hung hãn, hung tàn, chúng không phục tùng đại chúng của Thiên Vương, không phục tùng quần thần của Thiên Vương, thậm chí không phục tùng chính Thiên Vương; những phi nhân ấy được gọi là kẻ phản nghịch của Thiên Vương.
“Bạch Thế Tôn, khi các tỳ-kheo, tỳ-kheo-ni, ưu-bà-tắc, ưu-bà-di đang đi, đứng, ngồi hay nằm bị bất kỳ phi nhân nào là dạ-xoa, dạ-xoa nữ, đồng nam dạ-xoa, đồng nữ dạ-xoa, đại thần dạ-xoa, thị thần dạ-xoa, tùy chúng dạ-xoa, càn-thát-bà … quỷ lực sĩ … long vương, long nữ, đồng nam long, đồng nữ long, đại thần long, thị thần long hay tùy chúng long với tâm ác đến đối xử, thì bạch Thế Tôn, nên hô gọi, kêu gọi, báo cho các đại tướng dạ-xoa rằng: ‘Có dạ-xoa bắt tôi, có dạ-xoa chiếm hữu tôi, có dạ-xoa não hại tôi, có dạ-xoa bức hại tôi, có dạ-xoa tổn hại tôi, có dạ-xoa hại tôi, có dạ-xoa không buông tha tôi.’
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**【Nếu vẫn không được thì hãy kêu gọi các đại thần thiên giới】**
10. “Bạch Thế Tôn, tên của các dạ-xoa, đại dạ-xoa, tướng quân, đại tướng quân ấy là gì?
1.indo 2.somo 3. varuṇo ， 4.bhāradvājo 5. pajāpati.
6. candano 7.kāmaseṭṭho ， 8.kinnughaṇḍu 9.nighaṇḍu ca.
10.panādo 11. opamañño, 12. devasūto 13. mātali.
14.cittaseno 15. Gandhabbo 16. naḷo 17.rājā 18. janesabho.
19. “sātāgiro 20. hemavato, 21. puṇṇako 22.karatiyo 23.guḷo.
24. sivako 25.mucalindo 26. vessāmitto 27. yugandharo.
28.“gopālo 29. supparodho 30. Hiri 31. netti 32.mandiyo.
33. pañcālacaṇḍo āḷavako, 34. Pajjunno 35. Sumano 36. sumukho.
37. dadhimukho 38.maṇi 39.māṇivaro 40. dīgho, cùng với 41.serīsako.
“Nên hô gọi, kêu gọi, báo cho các đại tướng dạ-xoa này rằng: ‘Có dạ-xoa bắt tôi, có dạ-xoa chiếm hữu tôi, có dạ-xoa não hại tôi, có dạ-xoa bức hại tôi, có dạ-xoa tổn hại tôi, có dạ-xoa hại tôi, có dạ-xoa không buông tha tôi.’
------
**【Món quà của chư thiên】**
11. “Bạch Thế Tôn, *A-đề-na Hộ Vệ Kệ* này có thể bảo vệ các tỳ-kheo, tỳ-kheo-ni, ưu-bà-tắc, ưu-bà-di, khiến họ không bị não hại, có thể sống an ổn.
“Bạch Thế Tôn, chúng con còn nhiều việc phải làm, chúng con xin cáo từ.”
“Thiên Vương, nếu các vị thấy đã đến lúc, xin tùy ý.”
Tứ Vương Thiên đứng dậy, đảnh lễ Thế Tôn, đi nhiễu quanh Thế Tôn theo chiều bên phải, rồi biến mất tại chỗ.
Một số dạ-xoa đứng dậy, đảnh lễ Thế Tôn, đi nhiễu quanh Thế Tôn theo chiều bên phải, rồi biến mất tại chỗ; một số dạ-xoa chào hỏi Thế Tôn, nói chuyện vui vẻ rồi biến mất tại chỗ; một số dạ-xoa chấp tay hướng về Thế Tôn rồi biến mất tại chỗ; một số dạ-xoa tự báo tên và dòng họ trước mặt Thế Tôn rồi biến mất tại chỗ; một số dạ-xoa im lặng rồi biến mất tại chỗ.
12. Khi trời sáng, Thế Tôn kể lại đầy đủ sự việc Tứ Vương Thiên đến cho các tỳ-kheo nghe.
13. Thế Tôn dạy: “Này các tỳ-kheo, các ông hãy học, hãy nắm vững *A-đề-na Hộ Vệ Kệ* này; các ông hãy thọ trì *A-đề-na Hộ Vệ Kệ* này. Này các tỳ-kheo, *A-đề-na Hộ Vệ Kệ* đem lại lợi ích, có thể bảo vệ các tỳ-kheo, tỳ-kheo-ni, ưu-bà-tắc, ưu-bà-di, khiến các ông không bị não hại, có thể sống an ổn.”
Sau khi Thế Tôn nói xong, các tỳ-kheo hoan hỷ, tín thọ lời dạy của Thế Tôn.
(Hết)
在Threads 上有人大概這樣問編輯：「你寫那麼多文章，不怕那些佛撚說你曲解佛經嗎？」
有些粗魯😂
但真的常常有人想打《如實知見》編輯的主意，甚至想支配編輯。所以編輯要寫一寫這篇文章了。
回應他，編輯真的不怕喎。
編輯所寫的，都是依據《巴利三藏》及其義注、複注。也依據大師父的教導來寫的。整個佛教，最權威的一定是《巴利三藏》，因為是最原始、最根本佛陀及其阿羅漢弟子的教導。義注、複注僅供參考，因為有些大師父也不盡同意裡面的內容。
而編輯有能力貫通整個三藏經的教導，把其融會貫通。縱觀整個世界的人類，如果要做到編輯的這種程度，編輯暫時看不到。
《如實知見》曾經吸引了一批持三藏高僧閱讀。然後有一次他們說編輯寫錯了兩點。誒~有一點他們說得沒錯，因為編輯copy and paste 的時候沒有檢查清楚，寫錯了，於是編輯就改囖~
但另一個論點，這批持三藏高僧是錯的，編輯於是引經據典給他們參考，他們也沒有再理論下去了。編輯通達三藏經是去到這樣的程度。所以編輯完全不怕任何人來指正編輯。
有些僧人仰賴自己出家人的身份、戒臘、多信徒、大影響力，然後想來‘兇’編輯、‘大’編輯。編輯也是不怕的。 首先，他是否依據《巴利三藏》來批評？如果他說得沒錯，編輯就改囖~如果不是，編輯是不會理會的。有時也懶得反駁。
有些僧人太過囂張了。但他們不知道，編輯是有研究《律藏》的。有許多僧人根本就在破戒。如果編輯‘揸正來做’（依規矩辦事），他們有許多功德、東西也不能做了。
就算不是南傳僧人，編輯一樣可以知道😂 問一問AI ，然後查閱他們的戒律原典就知囖~哎，所以有些僧人還想來‘搞’編輯😂
編輯也不怕任何大師父。編輯非常尊重任何僧人，但就是不怕任何人！編輯的心長期處於遠離五蓋、光明、喜悅的狀態。任何修行人都可以立即進入禪定然後檢查一下編輯的心，編輯完全光明正大，不怕任何人！ 但事先聲明，編輯的煩惱未被根斷的哦~
《如實知見》越來越有知名度，肯定會有些政客想來支配編輯。曾經有位師姐用天眼看過編輯的過去世，她說啊，編輯過去世是玉王大帝（帝釋天）的南門大將軍，每逢投胎為人，都是大將軍、大兵、大官。吶，是她看到的啊，不用來說編輯精神病、妄想症了😂 大家可以入定然後再檢查一次，看看她說得對不對？😂 不過說也奇怪，沒有人教，編輯就已經非常通曉不同的政治術。所以有任何人想來支配編輯、耍權術，編輯通常都是一下子就識破然後粉碎他們的謀略。 就算有人來賊贓嫁禍，弄到編輯坐牢—那就坐囖~編輯繼續修禪定，繼續快樂，他們不會影響到編輯的精神健康的。 最多編輯就捨棄一切去出家。有位Ajahn 已經為編輯鋪了後路，建議未來編輯可以去Luang Por Yau那裡出家。
所以大家不用來搞編輯了。
編輯也不怕任何鬼神。任何鬼神想來搞編輯，編輯就找他們大佬！😂
說到乾達婆或者說音樂神、樹神（Gandhabba），他們的大佬是東方持國天王。
鳩槃荼鬼（Kumbhāṇḍa）的大佬是南方增長天王
龍的大佬是西方廣目天王
夜叉的大佬是北方多聞天王。（DN20）
一般人死後變的那種鬼，他們的大佬是閻羅王
他們敢搞編輯？ 編輯立刻念Āṭānāṭiyasuttaṃ阿塔那帝亞經（DN32）😂。 北方多聞天王曾經對佛陀保證，如果有任何佛弟子遭到任何非人的惡意傷害，只要念一念這首經文，這些非人就會立即被人料理，會有以下嚴重的後果：
1. 在天界的村落或市鎮將不受照料和恭敬
2. 將不准許居住或進入天王的阿邏迦王城
3. 將不准許走進天王的集會
4. 將不准許嫁娶
5. 其他非人會責罵他
6. 會將他倒懸，像倒置空缽那樣倒頭著地
7. 甚至會令他的頭顱破成七份。
有些非人可能不服從天王及其大眾，他們被稱為叛逆者。北方天王建議，佛弟子假如被他們侵擾，可以呼喚41位夜叉將軍的名號，告知並呼喚他們說有夜叉騷擾自己。
那些夜叉將軍就會來幫忙了。
所以任何人都不用來打《如實知見》的主意了~
**English**
On Threads, someone roughly asked the editor something like this: “You write so many articles—aren’t you afraid those Buddhist trolls will say you’re distorting the suttas?”
Rather rude 😂
But people really do often try to mess with the editor of *Knowing and Seeing the Truth* (*Rushi Zhijian*), or even try to control the editor. So the editor needs to write this article.
In reply: the editor truly isn’t afraid.
Everything the editor writes is based on the Pāli Tipiṭaka and its commentaries and sub-commentaries, as well as the teachings of great masters. In the whole of Buddhism, the most authoritative source is certainly the Pāli Tipiṭaka, because it is the most original and fundamental teaching of the Buddha and his arahant disciples. The commentaries and sub-commentaries are only for reference, since some great masters do not fully agree with everything in them.
The editor has the ability to thoroughly understand and integrate the teachings of the entire Tipiṭaka. Looking at the whole of humanity in the world, the editor currently does not see anyone who has reached this level.
*Knowing and Seeing the Truth* once attracted a group of senior monks who uphold the Tipiṭaka to read it. Then one time they said the editor had written two points incorrectly. Well~ one of those points they got right, because when the editor copied and pasted, it wasn’t checked carefully and a mistake was made, so the editor corrected it.
But the other argument was wrong on the part of those Tipiṭaka-holding senior monks. The editor then quoted scriptures and references for them, and they no longer argued. That is how thoroughly the editor has mastered the Tipiṭaka. Therefore the editor is completely unafraid of anyone coming to correct the editor.
Some monks rely on their status as monastics, their years of ordination, their many followers, and their great influence, and then try to “scare” or “lord it over” the editor. The editor is not afraid of that either. First of all: are they criticizing on the basis of the Pāli Tipiṭaka? If what they say is correct, the editor will correct it. If not, the editor simply ignores it. Sometimes the editor can’t even be bothered to refute them.
Some monks are far too arrogant. But they don’t know that the editor has studied the Vinaya. Many monks are in fact breaking the precepts. If the editor “plays it strictly by the rules,” there are many meritorious deeds and activities they would no longer be able to perform.
Even if they are not Theravāda monks, the editor can still find out 😂 Just ask an AI and then check their original disciplinary texts and you’ll know. So some monks still want to “mess with” the editor 😂
The editor is also not afraid of any great master. The editor deeply respects every monk, but is simply not afraid of anyone! The editor’s mind long remains free from the five hindrances, in a state of brightness and joy. Any practitioner can immediately enter jhāna and examine the editor’s mind—the editor is completely open and upright, unafraid of anyone! But it must be stated in advance: the editor’s defilements have not yet been completely eradicated.
As *Knowing and Seeing the Truth* becomes more and more well-known, there will certainly be some politicians who want to control the editor. Once a senior sister used the divine eye to look at the editor’s past lives. She said that in a past life the editor was the Great General of the Southern Gate under Sakka, the King of the Devas (Indra). Every time the editor is reborn as a human, it is as a great general, a great soldier, or a high official. That’s what she saw, so no need to say the editor is mentally ill or delusional 😂 Everyone can enter jhāna and check again to see whether what she said is correct 😂 Strangely enough, without anyone teaching, the editor is already very familiar with various political tactics. So whenever anyone tries to control the editor or play power games, the editor usually sees through it at once and smashes their schemes. Even if someone frames the editor with planted evidence and gets the editor put in prison—then so be it, go to prison. The editor will continue to practice jhāna and remain happy; they will not affect the editor’s mental health. At most the editor will renounce everything and go forth into the homeless life. One Ajahn has already paved the way for the editor, suggesting that in the future the editor can go ordain under Luang Por Yau.
So everyone need not come and mess with the editor.
The editor is also not afraid of any ghosts or spirits. If any ghosts or spirits want to mess with the editor, the editor will go find their bosses! 😂
Speaking of gandhabbas (music deities or tree spirits), their boss is the Eastern Guardian King Dhataraṭṭha.
The kumbhāṇḍa demons’ boss is the Southern Guardian King Virūḷhaka.
The nāgas’ boss is the Western Guardian King Virūpakkha.
The yakkhas’ boss is the Northern Guardian King Vessavaṇa. (DN 20)
Ordinary ghosts that people become after death—their boss is Yama.
Would they dare mess with the editor? The editor will immediately recite the Āṭānāṭiya Sutta (DN 32) 😂 The Northern Guardian King once guaranteed to the Buddha that if any disciple of the Buddha suffers malicious harm from any non-human being, as long as this sutta is recited, those non-humans will immediately be dealt with and will face the following severe consequences:
1. They will not be attended to or respected in the villages or towns of the devas.
2. They will not be allowed to dwell in or enter the city of Ālakamandā of the Great King.
3. They will not be allowed to enter the assembly of the Great King.
4. They will not be allowed to marry.
5. Other non-humans will scold them.
6. They will be hung upside down, head downward like an inverted empty bowl.
7. Their head will even be split into seven pieces.
Some non-humans may not obey the Great Kings and their assemblies; they are called rebels. The Northern Great King suggested that if a disciple of the Buddha is harassed by them, one can call out the names of the 41 yakkha generals, inform them, and summon them by saying that a yakkha is harassing oneself.
Those yakkha generals will then come to help.
So no one needs to come and target *Knowing and Seeing the Truth* anymore~
---
**Thai**
บน Threads มีคนถามบรรณาธิการประมาณนี้ว่า “เขียนบทความเยอะขนาดนี้ ไม่กลัวพวกบ้าศาสนาพุทธจะบอกว่าคุณบิดเบือนพระไตรปิฎกเหรอ?”
ค่อนข้างหยาบคาย 😂
แต่จริงๆ แล้วบ่อยครั้งมีคนอยากเล่นงานบรรณาธิการของ《如實知見》 หรือแม้กระทั่งอยากครอบงำบรรณาธิการ ฉะนั้นบรรณาธิการจึงต้องเขียนบทความนี้
ตอบเขาว่า บรรณาธิการไม่กลัวจริงๆ
สิ่งที่บรรณาธิการเขียน ล้วนอิงตามพระไตรปิฎกบาลี พร้อมทั้งอรรถกถาและฎีกา และอิงตามคำสอนของพระอาจารย์ใหญ่ๆ ทั้งหลาย ในพระพุทธศาสนาทั้งหมด สิ่งที่มีอำนาจสูงสุดแน่นอนคือพระไตรปิฎกบาลี เพราะเป็นคำสอนดั้งเดิมและเป็นรากฐานที่สุดของพระพุทธเจ้าและพระอรหันต์สาวก อรรถกถาและฎีกาเป็นเพียงข้อมูลอ้างอิง เพราะพระอาจารย์ใหญ่บางท่านก็ไม่เห็นด้วยกับเนื้อหาทั้งหมดในนั้น
บรรณาธิการมีความสามารถที่จะเข้าใจและเชื่อมโยงคำสอนทั้งพระไตรปิฎกได้ มองมนุษย์ทั้งโลก ถ้าจะทำได้ถึงระดับของบรรณาธิการ บรรณาธิการยังไม่เห็นใครเลยในตอนนี้
《如實知見》เคยดึงดูดพระเถระผู้ทรงพระไตรปิฎกกลุ่มหนึ่งให้มาอ่าน จากนั้นครั้งหนึ่งพวกเขาบอกว่าบรรณาธิการเขียนผิดสองจุด เอ๊ะ~ มีจุดหนึ่งที่พวกเขาพูดถูก เพราะตอนที่บรรณาธิการ copy and paste ไม่ได้ตรวจให้ละเอียด จึงเขียนผิด บรรณาธิการก็เลยแก้
แต่อีกประเด็นหนึ่ง พระเถระผู้ทรงพระไตรปิฎกกลุ่มนั้นผิด บรรณาธิการจึงอ้างอิงพระสูตรและหลักฐานให้พวกเขาดู พวกเขาก็ไม่ได้โต้แย้งอีก บรรณาธิการชำนาญพระไตรปิฎกถึงขนาดนี้ ดังนั้นบรรณาธิการไม่กลัวใครมาชี้ผิดเลย
พระบางรูปพึ่งพาฐานะนักบวช จำนวนพรรษา ลูกศิษย์เยอะ และอิทธิพลมาก แล้วก็อยากมา “ขู่” หรือ “ใหญ่” กับบรรณาธิการ บรรณาธิการก็ไม่กลัวเช่นกัน ก่อนอื่นเลย เขาวิจารณ์โดยอิงตามพระไตรปิฎกบาลีหรือเปล่า? ถ้าเขาพูดถูก บรรณาธิการก็แก้ ถ้าไม่ใช่ บรรณาธิการก็ไม่สนใจ บางทีก็ขี้เกียจโต้แย้ง
พระบางรูปอวดดีเกินไป แต่พวกเขาไม่รู้ว่าบรรณาธิการศึกษาพระวินัย มีพระหลายรูปที่กำลังละเมิดศีลอยู่จริงๆ ถ้าบรรณาธิการ “ทำตามกฎอย่างเคร่งครัด” พวกเขาจะทำบุญหรือกิจกรรมหลายอย่างไม่ได้
แม้ไม่ใช่พระเถรวาท บรรณาธิการก็รู้ได้เหมือนกัน 😂 ถาม AI แล้วไปตรวจต้นฉบับพระวินัยของพวกเขาก็รู้ เออ เลยมีพระบางรูปยังอยากมา “เล่นงาน” บรรณาธิการ 😂
บรรณาธิการก็ไม่กลัวพระอาจารย์ใหญ่คนใด บรรณาธิการเคารพพระทุกรูปอย่างมาก แต่ก็คือไม่กลัวใคร! จิตของบรรณาธิการอยู่ในภาวะห่างไกลนิวรณ์ทั้งห้า สว่างและยินดีอยู่เป็นประจำ ผู้ปฏิบัติธรรมคนใดก็สามารถเข้าฌานทันทีแล้วตรวจสอบจิตของบรรณาธิการได้ บรรณาธิการเปิดเผยและถูกต้องโดยสิ้นเชิง ไม่กลัวใคร! แต่ต้องแถลงล่วงหน้าว่า กิเลสของบรรณาธิการยังไม่ได้ถอนรากถอนโคนนะ~
《如實知見》มีชื่อเสียงมากขึ้นเรื่อยๆ แน่นอนว่าจะมีนักการเมืองบางคนอยากครอบงำบรรณาธิการ ครั้งหนึ่งมีพี่สาวใช้ทิพยจักษุมองอดีตชาติของบรรณาธิการ เธอบอกว่า อดีตชาติบรรณาธิการเคยเป็นแม่ทัพใหญ่ประตูใต้ของท้าวสักกะ (พระอินทร์) ทุกครั้งที่เกิดเป็นมนุษย์ ก็เป็นแม่ทัพใหญ่ ทหารใหญ่ หรือข้าราชการใหญ่ นั่นแหละที่เธอเห็น ไม่ต้องบอกว่าบรรณาธิการเป็นโรคจิตหรือหลงผิด 😂 ทุกคนสามารถเข้าฌานแล้วตรวจสอบอีกครั้งว่าเธอพูดถูกหรือเปล่า? 😂 แต่แปลกอยู่ว่า ไม่มีใครสอน บรรณาธิการก็ชำนาญกลยุทธ์ทางการเมืองต่างๆ อยู่แล้ว ดังนั้นใครก็ตามที่อยากครอบงำบรรณาธิการหรือเล่นอำนาจ บรรณาธิการมักจะมองทะลุแล้วทำลายแผนการของพวกเขาในทันที แม้มีคนมาป้ายสี ใส่ร้ายจนบรรณาธิการติดคุก—ก็ติดคุกไป บรรณาธิการจะฝึกฌานต่อไปและมีความสุขต่อไป พวกเขาจะไม่มีผลต่อสุขภาพจิตของบรรณาธิการ อย่างมากสุดบรรณาธิการก็สละทุกอย่างแล้วบวช มีพระอาจารย์ท่านหนึ่งปูทางไว้แล้ว แนะนำว่าอนาคตบรรณาธิการสามารถไปบวชที่หลวงพ่อยาวได้
ฉะนั้นทุกคนไม่ต้องมาเล่นงานบรรณาธิการแล้ว
บรรณาธิการก็ไม่กลัวผีสางใดๆ ถ้าผีสางใดอยากมาเล่นงานบรรณาธิการ บรรณาธิการก็ไปหาเจ้านายของพวกมัน! 😂
พูดถึงคันธัพพะ (เทวดาแห่งดนตรีหรือรุกขเทวดา) เจ้านายของพวกมันคือท้าวธตรัฐ ผู้พิทักษ์ทิศตะวันออก
กุมภัณฑ์ เจ้านายคือท้าววิรุฬหก ผู้พิทักษ์ทิศใต้
นาค เจ้านายคือท้าววิรูปักษ์ ผู้พิทักษ์ทิศตะวันตก
ยักษ์ เจ้านายคือท้าวเวสสุวรรณ ผู้พิทักษ์ทิศเหนือ (DN 20)
ผีธรรมดาที่คนตายแล้วกลายเป็น เจ้านายคือพระยม
พวกมันกล้าเล่นงานบรรณาธิการเหรอ? บรรณาธิการจะสวดอาฏานาฏิยสูตร (DN 32) ทันที 😂 ท้าวเวสสุวรรณเคยรับประกันกับพระพุทธเจ้าว่า ถ้าสาวกของพระพุทธเจ้าคนใดถูกอมนุษย์ทำร้ายด้วยเจตนาร้าย เพียงสวดสูตรนี้ อมนุษย์เหล่านั้นจะถูกจัดการทันที และจะได้รับผลร้ายแรงดังนี้:
1. ในหมู่บ้านหรือเมืองของเทวดา จะไม่ได้รับการดูแลและเคารพ
2. จะไม่อนุญาตให้อยู่อาศัยหรือเข้าไปในเมืองอาฬกมันทาของท้าวมหาเทพ
3. จะไม่อนุญาตให้เข้าที่ประชุมของท้าวมหาเทพ
4. จะไม่อนุญาตให้แต่งงาน
5. อมนุษย์อื่นๆ จะด่าว่าเขา
6. จะถูกแขวนหัวกลับลงเหมือนคว่ำบาตรเปล่า
7. แม้กระทั่งศีรษะจะแตกเป็นเจ็ดเสี่ยง
อมนุษย์บางพวกอาจไม่เชื่อฟังท้าวมหาเทพและคณะของท่าน พวกเขาถูกเรียกว่ากบฏ ท้าวมหาเทพฝ่ายเหนือแนะนำว่า ถ้าสาวกของพระพุทธเจ้าถูกพวกนั้นรบกวน สามารถเรียกชื่อยักษ์แม่ทัพ 41 ตน แจ้งและเรียกพวกเขาว่ามียักษ์มารบกวนตน
ยักษ์แม่ทัพเหล่านั้นก็จะมาช่วย
ฉะนั้นทุกคนไม่ต้องมาเล่นงาน《如實知見》อีกแล้ว~
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**Vietnamese**
Trên Threads có người hỏi biên tập viên đại khái như thế này: “Anh/chị viết nhiều bài thế, không sợ mấy thằng Phật cuồng nói anh/chị xuyên tạc kinh điển sao?”
Hơi thô lỗ 😂
Nhưng thật sự thường xuyên có người muốn chơi đểu biên tập viên của *Như Thực Tri Kiến*, thậm chí muốn chi phối biên tập viên. Vì thế biên tập viên cần viết bài này.
Trả lời anh ta: biên tập viên thật sự không sợ.
Những gì biên tập viên viết đều dựa trên *Tam Tạng Pāli* cùng chú giải và phụ chú giải, cũng dựa trên lời dạy của các bậc đại sư. Trong toàn bộ Phật giáo, nguồn uy quyền nhất chắc chắn là *Tam Tạng Pāli*, vì đó là lời dạy nguyên thủy và căn bản nhất của Đức Phật cùng các vị A-la-hán đệ tử. Chú giải và phụ chú giải chỉ để tham khảo, vì một số bậc đại sư cũng không hoàn toàn đồng ý với nội dung trong đó.
Biên tập viên có khả năng thông suốt và dung hội toàn bộ giáo lý trong Tam Tạng. Nhìn khắp nhân loại trên thế giới, nếu muốn đạt đến mức độ của biên tập viên, hiện tại biên tập viên chưa thấy ai.
*Như Thực Tri Kiến* từng thu hút một nhóm cao tăng trì Tam Tạng đọc. Rồi có lần họ nói biên tập viên viết sai hai điểm. Ê~ có một điểm họ nói đúng, vì lúc biên tập viên copy and paste không kiểm tra kỹ nên viết sai, biên tập viên liền sửa.
Nhưng luận điểm còn lại, nhóm cao tăng trì Tam Tạng đó sai. Biên tập viên liền trích kinh dẫn điển cho họ tham khảo, họ cũng không tranh luận nữa. Biên tập viên thông đạt Tam Tạng đến mức độ như vậy. Vì thế biên tập viên hoàn toàn không sợ bất kỳ ai đến chỉ điểm.
Một số vị tăng dựa vào thân phận xuất gia, hạ lạp, nhiều tín đồ, ảnh hưởng lớn, rồi muốn đến “hù” hay “làm lớn” với biên tập viên. Biên tập viên cũng không sợ. Trước hết: họ có phê bình dựa trên *Tam Tạng Pāli* không? Nếu họ nói đúng, biên tập viên sẽ sửa. Nếu không, biên tập viên sẽ không thèm để ý. Đôi khi cũng lười phản bác.
Một số vị tăng quá kiêu ngạo. Nhưng họ không biết biên tập viên có nghiên cứu *Luật Tạng*. Có rất nhiều vị tăng đang phá giới. Nếu biên tập viên “làm đúng quy củ”, họ sẽ không thể làm nhiều công đức và việc nữa.
Dù không phải tăng Nam truyền, biên tập viên cũng có thể biết 😂 Hỏi AI rồi tra cứu nguyên điển giới luật của họ là biết. Ôi, nên có một số vị tăng vẫn muốn đến “chơi” biên tập viên 😂
Biên tập viên cũng không sợ bất kỳ vị đại sư nào. Biên tập viên rất tôn trọng mọi vị tăng, nhưng chỉ là không sợ bất kỳ ai! Tâm của biên tập viên lâu dài ở trạng thái xa lìa năm triền cái, sáng suốt và hỷ lạc. Bất kỳ hành giả nào cũng có thể ngay lập tức nhập thiền định rồi kiểm tra tâm của biên tập viên—biên tập viên hoàn toàn đường đường chính chính, không sợ bất kỳ ai! Nhưng tuyên bố trước: phiền não của biên tập viên chưa bị đoạn tận gốc nhé~
*Như Thực Tri Kiến* ngày càng nổi tiếng, chắc chắn sẽ có một số chính khách muốn chi phối biên tập viên. Từng có một vị sư tỷ dùng thiên nhãn xem quá khứ của biên tập viên. Cô ấy nói rằng kiếp trước biên tập viên là Đại tướng cửa Nam của Đế Thích Thiên (Vua trời Đế Thích). Mỗi lần đầu thai làm người đều là đại tướng, đại binh, đại quan. Đó là cô ấy thấy đấy, không cần nói biên tập viên bị tâm thần hay hoang tưởng 😂 Mọi người có thể nhập định rồi kiểm tra lại xem cô ấy nói đúng không? 😂 Nhưng cũng lạ, không ai dạy, biên tập viên đã rất thông thạo các thủ đoạn chính trị khác nhau. Vì thế bất kỳ ai muốn chi phối biên tập viên hay chơi quyền thuật, biên tập viên thường nhìn thấu ngay rồi đập tan mưu lược của họ. Dù có người đến gài tội, vu oan khiến biên tập viên vào tù—thì vào tù vậy. Biên tập viên tiếp tục tu thiền định, tiếp tục vui vẻ, họ sẽ không ảnh hưởng đến sức khỏe tinh thần của biên tập viên. Nhiều nhất biên tập viên sẽ buông bỏ hết thảy để xuất gia. Có một vị Ajahn đã mở đường sẵn, gợi ý tương lai biên tập viên có thể đến xuất gia với Luang Por Yau.
Vì thế mọi người không cần đến chơi biên tập viên nữa.
Biên tập viên cũng không sợ bất kỳ quỷ thần nào. Bất kỳ quỷ thần nào muốn đến chơi biên tập viên, biên tập viên sẽ đi tìm đại ca của chúng! 😂
Nói đến Càn-đà-bà (thần âm nhạc hoặc thần cây), đại ca của chúng là Đông Phương Trì Quốc Thiên Vương.
Cưu-bàn-trà quỷ, đại ca là Nam Phương Tăng Trưởng Thiên Vương.
Rồng, đại ca là Tây Phương Quảng Mục Thiên Vương.
Dạ-xoa, đại ca là Bắc Phương Đa Văn Thiên Vương. (DN 20)
Loại quỷ thông thường mà người chết hóa thành, đại ca là Diêm La Vương.
Chúng dám chơi biên tập viên sao? Biên tập viên lập tức tụng *A-đà-na-đề-da kinh* (DN 32) 😂 Bắc Phương Đa Văn Thiên Vương từng bảo đảm với Đức Phật rằng nếu bất kỳ đệ tử Phật nào bị phi nhân ác ý làm hại, chỉ cần tụng bài kinh này, những phi nhân đó sẽ ngay lập tức bị xử lý và sẽ gặp những hậu quả nghiêm trọng sau:
1. Ở các thôn làng hoặc thành phố trên thiên giới sẽ không được chăm sóc và kính trọng.
2. Sẽ không được phép cư trú hoặc vào thành A-la-ca của Thiên Vương.
3. Sẽ không được phép vào hội chúng của Thiên Vương.
4. Sẽ không được phép cưới hỏi.
5. Các phi nhân khác sẽ mắng nhiếc hắn.
6. Sẽ bị treo ngược đầu, như úp bát trống xuống đất.
7. Thậm chí sẽ làm đầu hắn vỡ thành bảy mảnh.
Một số phi nhân có thể không tuân theo Thiên Vương và đại chúng của ngài, chúng được gọi là kẻ phản loạn. Bắc Phương Thiên Vương gợi ý rằng nếu đệ tử Phật bị chúng quấy nhiễu, có thể hô tên 41 vị dạ-xoa tướng quân, thông báo và triệu gọi họ rằng có dạ-xoa đang quấy nhiễu mình.
Những vị dạ-xoa tướng quân đó sẽ đến giúp.
Vì thế mọi người không cần đến nhắm vào *Như Thực Tri Kiến* nữa~
【中文、English、ไทย、Tiếng Việt】如果遇到《哈利波特》中的催狂魔，大家會怎麼辦？（笑）
老實說，小編現在就不再怕這些妖魔鬼怪
為什麼？小編從佛陀的教導這裡取得了護衛方法了
佛陀曾教導說：‘若人以六種方法善修心，他們就不用別的保護、防衛、咒語和藥物了。 ’ （DhpA.296）
為什麼會有這段開示呢？
原來，有一位佛陀時代的孩子在王舍城墳場附近睡著了
那時有兩位非人--一位持正見、一位持邪見--看到了他
持邪見的非人想要吃掉他
但持正見的阻止他
但持邪見的那位非人不聽，於是抓起孩子的腳提了起來
那個孩子因為習慣修佛隨念，所以就在那一刻說：‘禮敬佛’
非人聽了後嚇壞了，趕忙退後站著。
那位持正見非人便對那位持邪見者說：‘我們做了不當之事，應該要向他贖罪！’
隨後便站著保護他。邪見者入城將國王的餐盤盛滿食物並且帶來
兩位非人化作孩子父母的樣子給他餵食
佛陀後來針對此事而作出此開示。
那麼是什麼方法呢？
就是..
一個人透過以下六種方法而恆常保持內心的清明、清醒、覺醒
1.佛隨念
2.法隨念
3僧隨念
4.身至念（義注解釋為三十二身分、九種墳場觀、四界差別、因為身體部份而產生的色遍等等）
5.心樂於無害（義注解釋為悲心禪）
6.禪修 （義注解釋為慈心禪）
Por khao wanchart yimme 曾開示說，（默念）‘buddho‘ （佛隨念之一） 是所有非人都會害怕的，餓鬼、阿修羅啊，任何死去的鬼都好，都不能親近。那些大師父他們一個人住在森林。那些阿修羅、鬼啊，都不敢去靠近，就是因為他有’buddho‘ .
Luang Por Lersi Lingdam 也曾經兩次用佛隨念的力量而化解了巫術、降頭：
有一次，有人供養食物給Luang por Lersi lingdam ,luang por 看見這次的米飯特別精緻，很不對勁，便知道可能被下巫術了。 他便用水灑上「Itipiso「經文作聖水，沒說什麼，心中念著佛陀的功德。一灑水下去，那白米飯立刻變成了沙子，原本的完好魚肉也變成瞭如小指般長的刺。如果luang por 吃了下去，腸子可就要壞了
又有一次，有人送來一塊皮墊，讓luang por lersi lingdam坐著吃飯。剛開始那皮墊還很大，但越坐越小，最後只剩下膝蓋那麼大了。再這樣下去，恐怕它會一直縮到luang por 屁股裡去，入侵Luang por 的身體，然後死了。見情況不對，luang por 便取了水，想著佛陀的功德，口中念"Itipiso"，灑點水在上面，那皮墊立刻變回原本尺寸。
身至念的禪修能讓我們去除對身體的執著，讓心變得明亮、勇敢、飽滿
其實任何一種禪修方法，假如我們修之有效，都能讓心變得有力量、光明、亮堂的。
隆波帕默說，‘當心有光散發出來，那些天神會看到的。那些天神啊，祂們是分層次、分級別的。祂們是根據光來分別的，因為功德的光而分別的。那些福報很多的天神，祂們就會很光。那些光比較少的天神就會很恭敬、很尊重。’
所以一旦我們禪修下去，漸漸地我們會有自信----充滿著光輝明亮；就連天神也不再害怕了
關於慈心禪和悲心禪，佛陀曾說，
任何人去多作慈心解脫（近行定或禪那）的話，會受到非人喜愛、天神守護、不被火燒、中毒、遭遇刀傷 （AN11.15）
因此，任何人勤修佛隨念、法隨念、僧隨念、身至念、慈心禪、悲心禪；他們將不再怕任何鬼神、巫術、降頭。不需要額外的護衛了....
If we encountered Dementors from *Harry Potter*, what would everyone do? (laughs)
Honestly, the editor is no longer afraid of these demons and ghosts anymore.
Why? Because the editor has obtained a protection method from the Buddha’s teachings.
The Buddha once taught: “If a person skillfully develops the mind in these six ways, they will not need any other protection, defense, spells, or medicine.” (DhpA.296)
Why was this teaching given?
It turns out that during the Buddha’s time, a child fell asleep near a cemetery in Rājagaha. At that moment, two non-human beings (spirits) saw him—one with right view and one with wrong view. The one with wrong view wanted to eat the child, but the one with right view tried to stop him. The wrong-view spirit ignored him, grabbed the child’s foot, and lifted him up.
Because the child was accustomed to practicing the Recollection of the Buddha, at that very moment he uttered: “Homage to the Buddha.”
The spirit was terrified upon hearing this and quickly stepped back.
The right-view spirit then said to the wrong-view one: “We have done something improper; we should make amends to him!”
Afterward, they stood guard over the child. The wrong-view spirit went into the city, filled the king’s dish with food, and brought it back. The two spirits then transformed into the appearance of the child’s parents and fed him.
The Buddha later gave this teaching in reference to this incident.
So what are these methods?
They are…
A person constantly maintains a clear, awake, and mindful state of mind through the following six methods:
1. Recollection of the Buddha (Buddhānussati)
2. Recollection of the Dhamma (Dhammānussati)
3. Recollection of the Saṅgha (Saṅghānussati)
4. Mindfulness of the Body (Kāyagatāsati) — (Commentary explains: contemplation of the 32 parts of the body, nine cemetery contemplations, analysis of the four elements, color kasina based on body parts, etc.)
5. Delight in Harmlessness (Commentary explains: the development of compassion / karuṇā bhāvanā)
6. Meditation (Commentary explains: the development of loving-kindness / mettā bhāvanā)
Por Khao Wanchart Yimme once taught that silently reciting “**Buddho**” (one form of Buddha Recollection) is something **all non-human beings fear**. Hungry ghosts, asuras, or any dead spirits—none can approach. Those great masters live alone in the forest, and asuras or ghosts dare not come near because they have “**Buddho**.”
Luang Por Lersi Lingdam also used the power of Buddha Recollection twice to neutralize black magic and sorcery:
Once, someone offered food to Luang Por Lersi Lingdam. Luang Por noticed the rice looked unusually exquisite and suspicious, realizing it might be cursed. He sprinkled water while reciting the “**Itipiso**” verse as holy water, without saying anything outwardly, while mentally recollecting the Buddha’s virtues. As soon as the water touched it, the white rice instantly turned into sand, and the perfect fish turned into small finger-length thorns. If Luang Por had eaten it, his intestines would have been destroyed.
Another time, someone brought a leather mat for Luang Por Lersi Lingdam to sit on while eating. At first the mat was large, but it gradually shrank until it was only the size of his knees. If it continued, it might shrink further into his body and invade him, causing death. Seeing the danger, Luang Por took water, thought of the Buddha’s virtues, recited “**Itipiso**,” and sprinkled a little water on it. The mat immediately returned to its original size.
Mindfulness of the Body meditation helps us let go of attachment to the body, making the mind bright, brave, and full.
In fact, any effective meditation method can make the mind powerful, luminous, and radiant.
Luang Por Pramote said, “When the mind emits light, the devas can see it. The devas are hierarchical; they distinguish each other by light—by the light of merit. Devas with great merit are very bright. Devas with less light will be very respectful and reverent.”
Therefore, once we meditate diligently, we gradually gain confidence—filled with radiant light; even the devas will no longer be feared.
Regarding loving-kindness and compassion meditation, the Buddha once said:
Anyone who frequently develops the liberation of loving-kindness (up to access stillness or jhāna) will be loved by non-human beings, protected by devas, not burned by fire, not poisoned, and not harmed by weapons. (AN 11.15)
Thus, anyone who diligently cultivates the Recollection of the Buddha, Dhamma, Saṅgha, Mindfulness of the Body, Loving-kindness Meditation, and Compassion Meditation will no longer fear any ghosts, spirits, black magic, or sorcery. They will need no additional protection...
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หากเจอดีเมนเตอร์จากเรื่องแฮรีพอตเตอร์ ทุกคนจะทำอย่างไร? (หัวเราะ)
พูดตามตรง บรรณาธิการตอนนี้ไม่กลัวปีศาจผีพวกนี้แล้ว
ทำไม? เพราะบรรณาธิการได้รับวิธีป้องกันจากคำสอนของพระพุทธเจ้า
พระพุทธเจ้าเคยทรงสอนว่า “หากบุคคลพัฒนาจิตด้วยวิธีหกอย่างนี้อย่างดีแล้ว จะไม่ต้องใช้วิธีป้องกัน ป้องเวทมนตร์ หรือยาอื่นใดอีก” (DhpA.296)
เหตุใดจึงมีคำสอนนี้?
เดิมที มีเด็กคนหนึ่งในสมัยพระพุทธเจ้าหลับอยู่ใกล้สุสานในเมืองราชคฤห์
ขณะนั้นมีอมนุษย์สองตน — ตนหนึ่งถือสัมมาทิฏฐิ อีกตนถือมิจฉาทิฏฐิ — เห็นเด็ก
อมนุษย์ผู้ถือมิจฉาทิฏฐิอยากกินเด็ก
แต่ผู้ถือสัมมาทิฏฐิห้ามไว้
อมนุษย์ผู้ถือมิจฉาทิฏฐิไม่ฟัง จับเท้าเด็กยกขึ้น
เด็กนั้นเคยชินกับการระลึกพระพุทธเจ้า จึงพูดในขณะนั้นว่า “นโมพุทธาย”
อมนุษย์ได้ยินแล้วตกใจ รีบถอยหลังไปยืน
อมนุษย์ผู้ถือสัมมาทิฏฐิจึงพูดกับอีกตนว่า “เราทำสิ่งไม่สมควร ควรไปไถ่โทษเขา!”
จากนั้นทั้งสองยืนเฝ้าปกป้องเด็ก อมนุษย์ผู้ถือมิจฉาทิฏฐิเข้าเมืองเอาอาหารจากสำรับพระราชาเต็มมาถวาย
ทั้งสองแปลงร่างเป็นพ่อแม่ของเด็กมาให้อาหาร
พระพุทธเจ้าตรัสเทศนานี้เนื่องด้วยเหตุการณ์นี้
แล้ววิธีนั้นคืออะไร?
คือ...
บุคคลรักษาจิตให้แจ่มใส ตื่นรู้ ระลึกอยู่เสมอด้วยวิธีหกอย่างต่อไปนี้
1. พุทธานุสสติ
2. ธัมมานุสสติ
3. สังฆานุสสติ
4. กายคตาสติ (อรรถกถาอธิบายว่า ๓๒ ส่วนของร่างกาย, สุสานานุสสติ ๙, ธาตุ ๔, กสิณสีจากส่วนต่างๆ ของร่างกาย ฯลฯ)
5. อหิํสาสุข (อรรถกถาอธิบายว่า การเจริญเมตตา/กรุณา)
6. ภาวนา (อรรถกถาอธิบายว่า การเจริญเมตตาภาวนา)
พระอาจารย์ปอ เขาวันชาต ยิมเม เคยสอนว่า การนึก “**พุทโธ**” (หนึ่งในพุทธานุสสติ) เป็นสิ่งที่อมนุษย์ทุกตนกลัว ปีศาจหิวโหย อสูร ผีที่ตายไปแล้ว ไม่สามารถเข้าใกล้ได้ พระอาจารย์ใหญ่ท่านเหล่านั้นอยู่คนเดียวในป่า อสูร ผี ไม่กล้าเข้าใกล้ เพราะมี “**พุทโธ**”
หลวงปู่เลิศสิงห์หลิงดำ ก็เคยใช้พลังพุทธานุสสติแก้พิษมนต์ดำ ลงคาถา ๒ ครั้ง:
ครั้งหนึ่ง มีคนถวายอาหารหลวงปู่ หลวงปู่เห็นข้าวสวยเป็นพิเศษผิดปกติ รู้ว่าอาจถูกเสน่ห์ หลวงปู่ใช้น้ำประพรม “**อิติปิโส**” เป็นน้ำมนต์ โดยไม่พูดอะไร ปากนึกถึงคุณพระพุทธเจ้า พอประพรม ข้าวขาวกลายเป็นทรายทันที เนื้อปลาที่สมบูรณ์กลายเป็นหนามยาวเท่านิ้วก้อย ถ้ากินเข้าไป ลำไส้จะพัง
อีกครั้ง มีคนเอาเบาะหนังมาให้หลวงปู่นั่งกินข้าว ตอนแรกเบาะใหญ่ แต่ยิ่งนั่งยิ่งเล็กลง จนเหลือขนาดเข่า ถ้าต่อไปอาจหดเข้าไปในก้นหลวงปู่ เข้าสู่ร่างกายแล้วตาย หลวงปู่เห็นผิดปกติ เอาผ่าน้ำ นึกถึงคุณพระพุทธเจ้า นึก “อิติปิโส” ประพรมเล็กน้อย เบาะกลับคืนขนาดเดิมทันที
การเจริญกายคตาสติช่วยให้เราปล่อยวางความยึดติดในร่างกาย ทำให้จิตสว่างไสว กล้าหาญ เต็มเปี่ยม
จริงๆ แล้ว การภาวนาวิธีใดก็ตาม ถ้าเราฝึกจนได้ผล จะทำให้จิตมีพลัง แสงสว่าง สดใส
หลวงปู่พระมหาพรหมกล่าวว่า “เมื่อจิตมีแสงแผ่ออกมา เทวดาจะมองเห็น เทวดาเหล่านั้นมีชั้น มีระดับ พวกเขาจำแนกกันด้วยแสง ด้วยแสงแห่งบุญกุศล เทวดาที่มีบุญมากจะสว่างมาก เทวดาที่มีแสงน้อยจะเคารพนับถือมาก”
ดังนั้นเมื่อเราภาวนาไปเรื่อยๆ เราจะค่อยๆ มีความเชื่อมั่น — เต็มเปี่ยมด้วยแสงสว่าง แม้แต่เทวดาก็ไม่ต้องกลัวอีก
เกี่ยวกับเมตตาและกรุณาภาวนา พระพุทธเจ้าเคยตรัสว่า
ผู้ใดหมั่นเจริญเมตตาวิโมกข์ (ถึงอุปจารสมาธิหรือฌาน) จะได้รับความรักจากอมนุษย์ เทวดารักษา ไม่ถูกไฟไหม้ ไม่ถูกพิษ ไม่ถูกอาวุธทำร้าย (AN 11.15)
ดังนั้น ผู้ใดเพียรเพ่นเพ้อเจริญพุทธานุสสติ ธัมมานุสสติ สังฆานุสสติ กายคตาสติ เมตตาภาวนา กรุณาภาวนา พวกเขาจะไม่กลัวปีศาจผี มนต์ดำ ลงคาถาใดๆ อีก ไม่ต้องมีเครื่องป้องกันเพิ่มเติม...
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Nếu gặp phải Thây Ma (Dementors) trong *Harry Potter*, mọi người sẽ làm gì? (cười)
Thành thật mà nói, người biên tập giờ đây không còn sợ những yêu quái quỷ thần này nữa.
Tại sao? Vì người biên tập đã có được phương pháp bảo vệ từ lời dạy của Đức Phật.
Đức Phật từng dạy: “Nếu một người khéo tu tâm theo sáu phương pháp này, họ sẽ không cần bất kỳ sự bảo vệ, phòng vệ, chú ngữ hay thuốc men nào khác.” (DhpA.296)
Tại sao có đoạn khai thị này?
Hóa ra, vào thời Đức Phật, có một đứa trẻ ngủ gần nghĩa địa ở thành Vương Xá.
Lúc đó có hai vị phi nhân — một vị chánh kiến, một vị tà kiến — nhìn thấy đứa trẻ.
Vị tà kiến muốn ăn thịt đứa trẻ, nhưng vị chánh kiến ngăn cản.
Vị tà kiến không nghe, liền nắm chân đứa trẻ nhấc lên.
Đứa trẻ vì quen tu niệm Phật, nên ngay khoảnh khắc ấy nói: “Lễ kính Phật”.
Phi nhân nghe xong hoảng sợ, vội lùi lại đứng.
Vị chánh kiến phi nhân liền nói với vị tà kiến: “Chúng ta đã làm việc không đúng, nên phải chuộc tội với cậu ấy!”
Sau đó hai vị đứng bảo vệ đứa trẻ. Vị tà kiến vào thành lấy đĩa ăn của vua chất đầy thức ăn mang đến.
Hai phi nhân hóa thân thành cha mẹ của đứa trẻ để đút ăn cho cậu.
Đức Phật sau đó vì sự việc này mà đưa ra khai thị.
Vậy phương pháp là gì?
Chính là...
Một người thông qua sáu phương pháp sau để thường xuyên giữ cho tâm thanh minh, tỉnh thức, giác ngộ:
1. Niệm Phật (Buddhānussati)
2. Niệm Pháp (Dhammānussati)
3. Niệm Tăng (Saṅghānussati)
4. Niệm Thân (Kāyagatāsati) — (Chú giải giải thích: quán 32 phần thân, 9 quán nghĩa địa, tứ đại sai biệt, sắc biến do các bộ phận thân thể v.v.)
5. Tâm vui thích vô hại (Chú giải giải thích: bi thiền)
6. Thiền tu (Chú giải giải thích: từ bi thiền)
Por Khao Wanchart Yimme từng khai thị rằng, (mặc niệm) “**Buddho**” (một trong Niệm Phật) là thứ mà **tất cả phi nhân đều sợ hãi**. Quỷ đói, A-tu-la, bất kỳ quỷ chết nào cũng không thể đến gần. Các đại sư sống một mình trong rừng. Những A-tu-la, quỷ kia đều không dám đến gần, chính vì họ có “**Buddho**”.
Lương Phổ Lặc Tư Linh Đàm cũng từng hai lần dùng sức mạnh Niệm Phật để hóa giải phù phép, giáng đầu:
Một lần, có người cúng dường thức ăn cho Lương Phổ. Lương Phổ thấy cơm lần này đặc biệt tinh xảo, rất bất thường, biết có thể bị hạ phù chú. Ông lấy nước rải lên, tụng “**Itipiso**” làm thánh thủy, không nói gì, trong tâm niệm công đức của Phật. Vừa rải nước xuống, cơm trắng lập tức biến thành cát, thịt cá nguyên vẹn cũng biến thành gai dài bằng ngón tay út. Nếu Lương Phổ ăn vào, ruột sẽ hỏng.
Một lần khác, có người mang một tấm thảm da đến cho Lương Phổ Lặc Tư Linh Đàm ngồi ăn cơm. Ban đầu tấm thảm còn rất lớn, nhưng càng ngồi càng nhỏ, cuối cùng chỉ còn kích thước đầu gối. Nếu tiếp tục như vậy, e rằng nó sẽ co lại vào mông Lương Phổ, xâm nhập cơ thể rồi chết. Thấy tình hình không ổn, Lương Phổ lấy nước, nghĩ đến công đức Phật, miệng niệm “Itipiso”, rải ít nước lên, tấm thảm lập tức trở lại kích thước ban đầu.
Niệm Thân thiền tu có thể giúp chúng ta buông xả chấp trước đối với thân thể, khiến tâm trở nên sáng tỏ, dũng cảm, no đầy.
Thực ra bất kỳ phương pháp thiền nào, nếu chúng ta tu có hiệu quả, đều có thể khiến tâm có sức mạnh, quang minh, sáng ngời.
Lương Ba Pha Mặc nói: “Khi tâm phát ra ánh sáng, chư thiên sẽ nhìn thấy. Các vị thiên thần có phân tầng, phân cấp. Họ phân biệt nhau bằng ánh sáng, bằng ánh sáng công đức. Những thiên thần có phước báo nhiều sẽ rất sáng. Những thiên thần có ánh sáng ít hơn sẽ rất cung kính, tôn trọng.”
Vì vậy một khi chúng ta thiền tu, dần dần chúng ta sẽ có tự tin — tràn đầy quang huy sáng chói; ngay cả thiên thần cũng không còn sợ nữa.
Về từ tâm thiền và bi tâm thiền, Đức Phật từng nói:
Bất kỳ ai thường xuyên tu từ tâm giải thoát (gần hành định hoặc thiền na), sẽ được phi nhân yêu mến, thiên thần hộ trì, không bị lửa thiêu, không trúng độc, không gặp đao thương. (AN 11.15)
Do đó, bất kỳ ai siêng năng tu Niệm Phật, Niệm Pháp, Niệm Tăng, Niệm Thân, Từ tâm thiền, Bi tâm thiền; họ sẽ không còn sợ bất kỳ quỷ thần, phù phép, giáng đầu nào. Không cần thêm sự bảo vệ nào khác...
〈黑法〉敗給了短短三句話
（Somdej Toh／阿贊多）
我（阿贊多／Somdej Toh）親眼見證過誦經的功德益處。
當年我外出行腳苦修長達15年，居住在 Dong Phaya Fai 森林一帶。那裡靠近高棉國（柬埔寨）邊境。
那個時代，當地遍佈各種猛獸、鬼魂靈體，以及精通法術咒術的人。邊境地區的人們非常盛行修習法術、咒術以及黑法。
當時，我獨自一人行腳苦修。
那個時期的我，並沒有學習任何法術、咒術或密法。
除了這三句：
พุทธัง สะระณัง คัจฉามิ
我皈依佛陀為依靠。
ธัมมัง สะระณัง คัจฉามิ
我皈依法為依靠。
สังฆัง สะระณัง คัจฉามิ
我皈依僧為依靠。
意思就是：
「我願以佛陀為依靠、以佛法為依靠、以僧團為依靠。」
無論我去到哪個地方、哪個村莊，我都只是不斷唸誦這三句話。
這就是我內心唯一的依靠。
後來，我來到暹羅國邊境深山中的一個小村莊。
那個村子人口不多，於是我就在村尾搭起傘帳駐錫。
村民們看到有比丘來到這裡修行，便盡自己的能力送來食物供養。
我在那裡居住了許多年。
也正是在那個地方，我親身體驗到了誦經不可思議的力量。
有一天，一位村民在供養食物之後，前來與我交談。
後來我才知道，他的名字叫做「蓬先生」。
蓬先生告訴我：
他從小學習各種法術、咒術與密法，修煉多年，已經擁有相當深厚的法力。
而且他有一個習慣：
凡是有比丘來這一帶搭傘帳修行時，他都會用自己的法術去測試對方。
他告訴我：
這些日子以來，他每天晚上都派出黑法力量來攻擊我。
但他的目的並不是想殺害我，因為那樣會造下重罪。
他只是想測試看看：
這位比丘是否真的擁有高深法術，能夠抵擋他的黑法。
蓬先生連續7天對我施展黑法。
無論是釋放弓箭牛、釋放牛皮降頭、釋放蜈蚣，甚至派遣各種精靈鬼魅（Phuti Phrai）前來攻擊我。
然而，
他所放出的所有東西，
沒有一樣能夠傷害到我。
於是這一天，
他特地前來向我請教並交流法門。
我便告訴他：
「我根本沒有學習過任何法術、咒術或黑法。」
可是他根本不相信。
他認為我在說謊。
因為如果我沒有護身法門，
那為什麼他施放出去的黑法力量，最終都會反彈回到自己身上？
為什麼那些力量無法傷害我？
我再三向他解釋：
「我真的不會這些東西。」
這讓他更加疑惑。
他始終想不明白：
為什麼我能夠完全不受他黑法的傷害。
於是我告訴他說：
每天晚上睡覺之前，
我都會反覆唸誦：
พุทธัง สะระณัง คัจฉามิ
ธัมมัง สะระณัง คัจฉามิ
สังฆัง สะระณัง คัจฉามิ
一直唸到內心徹底平靜安定下來。
然後，
我會把功德迴向給一切眾生。
願他們不要再承受身苦心苦。
願彼此不要結下冤仇。
願彼此不要互相傷害。
之後，
我便照常休息睡覺。
蓬先生聽完後便對我說：
「師父，如果是這樣的話，我有一個請求。」
「今晚在您休息之前，能不能停止誦經一次？」
「我想親自證明看看。」
「究竟是因為您的誦經形成保護力量，還是因為我的鬼神法術已經失效了。」
「我保證絕不會傷害您。」
「我只是想知道真正的原因到底是什麼。」
我答應了他的請求。
告訴他：
「今晚我不會誦經。」
隨後蓬先生便離開了。
到了晚上，
我按照約定直接睡覺，沒有像往常一樣誦經。
睡到半夜時，
我突然醒來。
耳邊傳來：
「咔啦……咔啦……」
「咔啦……咔啦……」的聲音。
於是我點燃蠟燭查看。
結果發現：
有一隻巨大無比的蜈蚣，
長度幾乎和我的腿一樣長，
正緩緩朝我爬來，
距離我已經非常近。
當時我頓時嚇得臉色發白。
出於本能反應，
我立刻唸出：
พุทธัง สะระณัง คัจฉามิ
ธัมมัง สะระณัง คัจฉามิ
สังฆัง สะระณัง คัจฉามิ
並以堅定的心念皈依佛陀。
至於唸了多久，
我已經記不清了。
只知道，
那陣奇怪的聲音消失了。
而那隻巨大的蜈蚣，
也憑空消失得無影無蹤。
之後，
我便繼續安穩入睡。
第二天，
蓬先生再次前來見我。
他告訴我：
「昨晚，我確實把蜈蚣放進了您居住的傘帳裡面。」
我便告訴他：
「昨晚我醒來後看見蜈蚣，非常害怕，於是開始誦經持咒。」
「隨後那隻蜈蚣便消失不見了。」
聽完之後，
蓬先生立即雙手合十。
然後說道：
「現在我終於相信了。」
「無論是法術、咒術還是黑法，全部都無法傷害您。」
「因為您的誦經修持力量，已經成為保護自身的護盾，可以抵禦各種災難與危險。」
我（Somdej多／阿贊多）之所以把這件事情講給大家聽，
就是希望讓大家知道誦經的真實功德。
正如我過去開示的一樣：
諸天梵天神眾確實會前來聆聽誦經。
因為如果沒有諸天與梵天神眾的護持，
那麼蓬先生施展出來的那些黑法力量，
絕不可能被驅散得如此徹底。
當時在場的昭披耶大人與諸位優婆塞、優婆夷，
聽完這段開示之後，
全都雙手合十齊聲讚歎：
Sadtu！Sadtu！Sadtu！
並一致認為：
誦經的功德與力量，實在是無比殊勝而偉大。
——《暹羅民間故事》
cred. to @Zann Soon
"Black Magic" Defeated by Just Three Short Sentences
(By Somdej Toh / Ajahn Toh)
I (Somdej Toh / Ajahn Toh) have personally witnessed the benefits and merits of chanting.
In those days, I went on a 15-year wandering ascetic practice (dhutanga), living in the Dong Phaya Fai forest region, near the border of the Khmer kingdom (Cambodia).
At that time, the area was filled with wild beasts, ghosts, spirits, and people skilled in magic and sorcery. The border people were very fond of practicing spells, incantations, and black magic.
I was alone, walking and practicing in the forest.
During that period, I had not learned any spells, incantations, or esoteric practices at all.
Except for these three lines:
Buddhang saranang gacchami
I go to the Buddha for refuge.
Dhammang saranang gacchami
I go to the Dhamma for refuge.
Sanghang saranang gacchami
I go to the Sangha for refuge.
Meaning:
"I take the Buddha, the Dhamma, and the Sangha as my refuge."
Wherever I went, whatever village I stayed in, I would simply recite these three lines over and over.
This was my only inner refuge.
Later, I arrived at a small village deep in the mountains near the border of Siam.
The village had few people, so I set up my umbrella-tent at the edge of the village to dwell.
When the villagers saw that a bhikkhu had come to practice, they offered me food to the best of their ability.
I lived there for many years.
It was in that very place that I personally experienced the incredible power of chanting.
One day, a villager came to talk to me after offering food.
I later learned his name was "Mr. Phong."
Mr. Phong told me:
Since childhood, he had learned various spells, incantations, and esoteric practices. After many years of training, he had acquired considerable magical power.
He also had a habit: whenever a bhikkhu came to that area to set up an umbrella-tent and practice, he would test the monk using his magic.
He told me:
For many nights, he had been sending black magic forces to attack me.
His intention was not to kill me, because that would create heavy kamma.
He just wanted to test whether this bhikkhu truly possessed advanced magic to withstand his black magic.
Mr. Phong attacked me with black magic for seven consecutive days.
Whether it was releasing "arrow bulls," "buffalo hide black magic," centipedes, or sending various spirits and ghosts (Phuti Phrai) to attack me —
However,
none of the things he sent out
could harm me at all.
So on that day,
he came specifically to ask for my teachings and to discuss our respective practices.
I told him:
"I have never learned any spells, incantations, or black magic."
But he did not believe me at all.
He thought I was lying.
Because if I had no protective magic, why did all the black magic forces he sent out eventually rebound back onto himself? Why could those forces not harm me?
I explained to him repeatedly:
"I really don't know any of these things."
This made him even more confused.
He could not understand why I was completely immune to his black magic.
So I told him:
Every night before going to sleep,
I would recite over and over:
Buddhang saranang gacchami
Dhammang saranang gacchami
Sanghang saranang gacchami
I would recite until my mind became completely calm and settled.
Then,
I would dedicate the merit to all beings.
May they no longer suffer physical or mental pain.
May we not bear grudges against each other.
May we not harm each other.
After that,
I would rest and sleep as usual.
After hearing this, Mr. Phong said to me:
"Venerable Sir, if that is the case, I have a request."
"Tonight, before you rest, could you please refrain from chanting just once?"
"I want to see for myself."
"Whether it is the protective power of your chanting, or whether my magic and spirits have lost their power."
"I promise I will not harm you."
"I just want to know the real reason."
I agreed to his request.
I told him:
"Tonight I will not chant."
Then Mr. Phong left.
At night,
I went to sleep directly as agreed, without chanting as usual.
In the middle of the night,
I suddenly woke up.
I heard a sound:
"Kala... kala..."
"Kala... kala..."
So I lit a candle to look.
What I found was:
A giant centipede,
almost as long as my leg,
was slowly crawling toward me,
already very close.
I was so frightened that my face turned pale.
Out of instinctive reaction,
I immediately recited:
Buddhang saranang gacchami
Dhammang saranang gacchami
Sanghang saranang gacchami
and took refuge in the Buddha with a firm mind.
How long I recited,
I can no longer remember.
I only know that the strange sound disappeared.
And that giant centipede
vanished without a trace.
After that,
I went back to sleep peacefully.
The next day,
Mr. Phong came to see me again.
He told me:
"Last night, I did indeed put a centipede inside your umbrella-tent."
I told him:
"When I woke up last night, I saw the centipede and was very frightened, so I started reciting the chant."
"Then the centipede disappeared."
After hearing this,
Mr. Phong immediately put his palms together (in respect).
Then he said:
"Now I finally believe."
"No spells, incantations, or black magic can harm you."
"Because the power of your chanting has become a shield protecting yourself, able to ward off all disasters and dangers."
I (Somdej Toh / Ajahn Toh) tell this story to everyone
because I want you to know the true merit of chanting.
As I have taught before:
The devas and brahmas do indeed come to listen to chanting.
Because if it were not for the protection of the devas and brahmas,
the black magic forces that Mr. Phong unleashed
could never have been dispelled so completely.
At that time, the noble Chao Phraya and the laymen and laywomen present,
after hearing this teaching,
all put their palms together and praised in unison:
Sādhu! Sādhu! Sādhu!
And they all agreed:
The merit and power of chanting is truly supreme and great.
— A Siamese Folk Tale
Devotee: Dear teacher, during meditation or nimita kind of meditative be possessed by devas or spirits?
Ajahn Brahm: No, they can't. And the reason I say that is because you are too too virtuous—that is what stops devas or spirits even getting close to you.
One of these stories to make a point: There was this Thai lady here in Perth many years ago, and she was really a hard worker, an excellent mother. She had these four kids, and they all, sort of to this day, look after one another. They always come and see me whenever they're in town. And she had invited her mother over from Thailand because no one was looking after her mother. So her mother came, and when her mother was here, she was much older, obviously, and of course, she has to be asking, but nevertheless, I sometimes say some silly things. And anyway, she got ill, so she went into the hospital—it was King Edward Hospital for Women or something—but anyway. In the Thai tradition, if your mother is in the hospital and it's at all possible for you, you just camp out next to your mother's bed.
The amount of care which you give to a mother is really amazing; they don't leave her side, almost. So anyway, she was looking after her mother, and the mother wasn't making any progress getting more healthy. And so after some time, this Thai lady just kind of wondered: I wonder if this is my mother's last illness? And she didn't trust the doctors, so she went to a medium in Perth, and it was not expensive at that time. She paid twenty dollars for this medium, and this medium was quite well known and very trustworthy.
And the medium said—like a spirit doctor—this medium said, "All I need to do is to know your mother's name, the hospital, the ward number, and her room, and I go in there and check her out and see just how her illness is, see whether it's her last illness or not."
So this Thai lady gave her twenty dollars to the medium, and then the medium just went into a trance, went unconscious, and about ten minutes later, she came back. And the medium said to this Thai girl, "Here's your twenty dollars back." And the Thai lady asked, "Couldn't you find my mother?" And the medium said, "Yes, I found the hospital, I found the ward number, I found the room, but I could not get inside the room. I've never seen this before—there was like a force field around your mother, and I couldn't get in to see exactly what her sickness is and how it's progressing. That's why I give the twenty dollars back. Who is your mum?"
And that's when the Thai lady said, "Oh, she's an eight precept nun; she's been an eight precept nun for years." And that's when the medium grabbed the twenty dollars back and said, "You should have told me—people like me can't get close to people like that."
And she took the twenty dollars back—wasting her time.
But, you know, that was like quite an honest medium. And that's just an example of many I've gathered over all these years—you know, if you've got your precepts very strong, then any spirits and stuff, they can't even get close to you to get inside of you. So over here, you're perfectly safe.
2023 July (13/19) | 9 day Retreat | Ajahn Brahm
https://www.youtube.com/watch?v=L-6odzfmELY&list=PLf9HOK_Rf1M62mCrCxOtuSIjQ5uznAU0x&index=13
信眾：親愛的老師，在禪修的時候，或者當出現禪相（nimitta）這種冥想狀態時，會不會被天神或靈魂附身呢？
阿姜布拉姆尊者：不會，他們附不了身。我之所以這麼說，是因為你太、太有戒德了——正是這種極強的戒力，讓天神或靈鬼連靠近你都做不到。
我講一個故事來說明這一點：很多年前在珀斯（Perth）有位泰國女士，她非常勤奮工作，也是一位非常棒的媽媽。她有四個孩子，到現在他們仍然彼此照顧。每次他們來珀斯都會來看我。她把自己的母親從泰國接過來，因為沒有人照顧她媽媽。母親來了之後，當然年紀已經很大了，難免會有些要求，不過我有時候也會說些傻話。總之，她母親後來生病了，就住進了醫院——好像是King Edward婦女醫院之類的。
在泰國傳統裡，如果母親住院，只要你有辦法，就會直接睡在母親病床旁邊。
他們對母親的照顧程度真的非常驚人，幾乎寸步不離。
所以這位泰國女士就一直守在母親身邊，但母親的病情一直沒有好轉。過了一段時間，她心裡開始想：「這會不會是我媽媽的最後一場病？」
她不太相信醫生，就去珀斯找了一位靈媒。那時候收費不貴，她付了二十塊錢。那位靈媒很有名，也很值得信賴。
那位靈媒（就像靈醫）說：「我只需要知道你母親的名字、醫院名稱、病房號碼和房間號，我就可以進去查看她的情況，看看這到底是不是她最後一場病。」
於是這位泰國女士付了二十美元給靈媒。靈媒就進入出神狀態，昏過去，大約十分鐘後醒來。
醒來後，靈媒對這位泰國女士說：「這二十塊還給你。」
泰國女士問：「你找不到我媽媽嗎？」
靈媒說：「我找到了醫院，找到了病房號，找到了房間，但我就是進不去那個房間。我從來沒遇過這種事——你母親周圍好像有一道力場，我完全進不去，沒辦法看清楚她到底生什麼病、病情怎麼樣。所以我把錢還給你。你媽媽是誰啊？」
這時泰國女士才說：「喔，她是持八戒的比丘尼，她已經持八關齋戒很多年了。」
靈媒一聽，立刻又把二十塊錢抓回去，說：「你早該告訴我啊！像我這種人，根本靠近不了那種人。」
然後她把二十塊拿回去——算是白忙一場。
你看，這是一位相當誠實的靈媒。
這些年我收集了很多類似的例子——只要你的戒律非常堅固，任何鬼神、靈體根本靠近不了你，更別說進到你身體裡了。所以在這裡，你是非常安全的。
2023年7月（13/19）｜九日禪修營｜阿姜布拉姆
https://www.youtube.com/watch?v=L-6odzfmELY&list=PLf9HOK_Rf1M62mCrCxOtuSIjQ5uznAU0x&index=13
不知道應該還不應該分享。太神奇了。
但這樣說，大家更專注聽了。
比如說，我們遇到很兇的鬼。
一見到鬼，發慈心，這也是一種禪定。但有些鬼不會接受的，他想鬧。
那我們就用另一種禪定—十遍。可以解決的最佳方法就是火遍。但是最好其實是慈心。如果解決不了就用火。
看到火的畫面，他就會跑掉。不是去燒他哦，這會造惡業。如果要燒的話，有一個技巧方便，不知道分享好不好呢？
就是告訴閻羅王。修禪定然後告訴他:這隻鬼無法度他了。
告訴他去抓他也不好。（而是說）：‘你試試思維怎樣處理他’
禪定其實有很多玩具的。把糖去欺騙小孩了
----隆波帕默
2026.2.1
I'm not sure if I should share this or not. It's quite extraordinary. But saying this makes everyone listen more attentively.
For example, when we encounter a very fierce ghost.
As soon as you see the ghost, radiate loving-kindness (metta) — this is also a form of stillness. However, some ghosts won't accept it; they want to cause trouble.
In that case, we use another type of stillness— the ten kasinas. The best method to resolve this is the "fire kasina." But in truth, loving-kindness is the best. If that doesn’t work, then use fire.
Visualize the image of fire, and the ghost will run away. It’s not about burning them, as that would create negative karma. If you truly want to "burn" them, there is a skillful method — I'm not sure if it's good to share this?
That is, inform Yama, the King of the Underworld. Enter stillness and tell him: "This ghost cannot be helped anymore."
It’s not good to tell him to capture the ghost. Instead, say: "Please consider how to handle this being."
Meditation actually has many "toys." It’s like using candy to coax a child.
---- Luang Por Pramote
2026.2.1
「……從前在黎府ภูเรือ縣一帶頭陀行時，踏遍了每一寸土地。
什麼都經歷過，
什麼滋味都嘗遍。
遇過各式鬼魅、
山靈天神、
黃金柚木的女樹靈、
迷障之鬼，
甚至還有『放屁鬼』——
正坐著好好說話，
突然『噗噗』連響，
環顧四周卻不見人影。
氣得我直接大喝：『你這傢伙！
地方那麼大，偏要在這兒放屁？』
隨即傳來『哈哈哈』的笑聲——
原來是故意捉弄師父的。
這鬼生前曾是寺廟的居士，
本就愛開人玩笑。
我心想：哎，這調皮鬼！
根本不是同一個人（指鬼變了性格）！
有本事就現身較量！
——頓時一片死寂，悄無聲息。
有些地方的鬼非常頑固，
力量強盛；
頑固的就呵斥，
強悍的就以力制力，
善良的便施予慈悲，
兇惡的則厲聲降伏。
修行禪定的僧侶無所畏懼，
未親見真相前絕不退卻！
有些村落，村民
因惡鬼兇悍而不願我們停留——
連同為鬼類的都承認其兇暴！
但最終……
正法終究戰勝一切。
法能降伏非法，
一切山精鬼怪皆俯首頂禮，
皈敬修行證道的僧寶。」
"...In the past, I went on tudong around Phu Ruea District, Loei Province—I’ve walked everywhere.
I’ve experienced everything,
every flavor.
I’ve met all kinds of spirits—
ghosts, deities,
the golden Takhian wood nymphs,
deceptive spirits,
and even farting ghosts!
We’d be sitting and talking peacefully,
then—poof! poof!—farting sounds everywhere.
Looking around, no one in sight.
So I’d yell out loud: 'You bastard!
There are so many places—why fart here?'
Then laughter—'Hahaha!'
They were teasing the teacher.
Before, when they were a lay devotee,
they liked to prank others.
I thought: Huh, you rascal spirit!
That’s not the same person!
If you’re so tough, come out and face me!
Silence!!! Not a sound.
Some spirits are very stubborn,
very powerful.
If they’re stubborn, scold them.
If they’re strong, be stronger back.
If they’re good, show them kindness.
If they’re wicked, rebuke them firmly.
A meditation monk fights everything—
we don’t retreat until we’ve seen its face!
In some places, the villagers
didn’t want us to stay because the spirits were too fierce!
Even other spirits admitted they were fierce.
But in the end…
the Dhamma cannot be defeated.
Dhamma conquers non-Dhamma.
Sprites, ghosts, and woodland deities
all bow in reverence to monastic practitioners who practice the Dhamma."
Luang Pu Somkiat Chitmaro
Wat Pa Tham Phra Thep Nimit, Udon Thani
October 4, 2025
Ajahn Keng 曾教導， 念誦一樣東西將能心想事成，是什麼？
Itipiso (佛隨念)！
大師父也教導Laung por Thongdaeng ，沒有什麼厲害得過itipiso 了，itipiso 是最厲害的了
這是很具威力的‘咒語‘
法句經義註Dārusākaṭikaputtavatthu 曾經記載一個故事：
在王舍城中，正見者之子和邪見者之子這兩個孩子經常一起玩骰子。他們中的正見者之子投擲骰子時，心念佛隨念，並說“禮敬佛陀”，隨後才投擲骰子。另一人則針對外道的德行而說“禮敬阿拉漢”，隨後才投擲。他們中的正見者之子獲勝，而另一人則落敗。
那[邪見者之子]見到正見者之子的行為後，[心想：]「此人如此隨念並如此說完，投擲骰子時就擊敗了我，我也要像[此人]那樣作---大家可以看到，念誦itipiso 的功德能夠帶來吉祥好運的效果和果報
後來有一天，他的父親駕車去[運]木柴時，也帶著那個孩子前去。他們用森林中的木柴裝滿貨車返回時，於城外墳場周圍的一處有水的怡人之地，解開牛後用了餐。
當時，他的那些牛與傍晚時分入城的牛一起進入城市。車夫也緊跟著牛入了城，傍晚找到牛並趕著[它們]離開時，來不及到達城門。那位[車夫]尚未到達，城門就關閉了。
當時，他的兒子在夜晚時分獨自一人躺在貨車下方，進入了睡眠。然而，王舍城本來就有許多非人，這個[孩子]又睡在墳場附近。那裡有兩位非人見到了他。一位是像教法的尖刺那樣的邪見者，一位是正見者。其中的邪見者說：
“這人是我們的食物，我們吃掉他吧。”
另一人則阻止道：“夠了！你不要樂於[殺生]。”
即使在被那[正見者]阻止，邪見者仍不聽從他的話，他抓住孩子的腳，提了起來。那個[孩子]因習慣於修佛隨念，就在那一刻說：“禮敬佛。”
非人嚇壞了，退後站著。當時，另一位[正見者]對他說：「我們作了不當之事，我們要向他贖罪。」隨後，就站著保護他。邪見者入城，將國王的餐盤裝滿食物並帶來。
當時，兩位[非人]就變化成父母的樣子給他餵食。 「讓國王見到這些文字，別讓其他人看見。」[如此決意後]他們以亞卡的威力，在餐盤上刻下了文字以說明那事情經過，並將盤子放入柴車，作完整夜的守護後，離開了。
隔天，“盜賊從王宮中盜走了餐具”，[人們]如此喧嘩著關上城門，由於未在那[城中]發現[盜賊]，就出城四處尋找時，見到了柴車中的金盤，“這人是盜賊”，就抓住了那個孩子給國王看。
國王看見文字，詢問：「這是什麼，孩子？」「我不知道，大王。我的父母前來，於夜間給我餵食，並站著保護[我]，我正是[思惟]'我的父母在保護我'才不畏懼，並進入夢鄉。
國王知道那事情經過後，帶著他們三人去到導師跟前，告知了一切，並詢問：“尊者，唯有佛隨念才是保護嗎？還是說法隨念等也是呢？”
於是，導師對他說：「大王，不只佛隨念是保護，若人以六種方法善修心，他們就不用別的保護、防衛、咒語和藥物了。」隨後，開示六種業處，誦出這些偈頌：
296.
suppabuddhaṃ pabujjhanti, sadā gotamasāvakā,
yesaṃ divā ca ratto ca, niccaṃ buddhagatā sati.
果德瑪弟子，恆常善覺醒；
彼等日與夜，常修佛至念。
297.
suppabuddhaṃ pabujjhanti, sadā gotamasāvakā,
yesaṃ divā ca ratto ca, niccaṃ dhammagatā sati.
果德瑪弟子，恆常善覺醒；
彼等日與夜，常修法至念。
298.
suppabuddhaṃ pabujjhanti, sadā gotamasāvakā,
yesaṃ divā ca ratto ca, niccaṃ saṅghagatā sati.
果德瑪弟子，恆常善覺醒；
彼等日與夜，常修僧至念。
299.
suppabuddhaṃ pabujjhanti, sadā gotamasāvakā,
yesaṃ divā ca ratto ca, niccaṃ kāyagatā sati.
果德瑪弟子，恆常善覺醒；
彼等日與夜，常修身至念。
300.
suppabuddhaṃ pabujjhanti, sadā gotamasāvakā,
yesaṃ divā ca ratto ca, ahiṃsāya rato mano.
果德瑪弟子，恆常善覺醒；
彼等日與夜，心樂於無害。
301.
suppabuddhaṃ pabujjhanti, sadā gotamasāvakā,
yesaṃ divā ca ratto ca, bhāvanāya rato mano.
果德瑪弟子，恆常善覺醒；
彼等日與夜，心樂於禪修。
大家可以看見，當我們念誦itipiso 的時候，連那些有邪念的餓鬼夜叉也會害怕。因為我們在憶念召喚佛陀的德行。心中有佛法的人，誰傷害他，誰就會倒霉。 念誦itipiso 確實具備保護作用，對於知得比人類多的鬼神，他們對於itipiso 的力量尤其忌畏。
Por khao wanchart yimme 曾開示說，‘buddho‘ （佛隨念之一） 是所有非人都會害怕的，餓鬼、阿修羅啊，任何死去的鬼都好，都不能親近。那些大師父他們一個人住在森林。那些阿修羅、鬼啊，都不敢去靠近，就是因為他有’buddho‘ .
其實有許多大師父祝福佛牌，或者念誦祝福，都離不開itipiso 許多都是以佛隨念的功德來祝福您。
有些人很追捧的，被luang por lersi lingdam 開發來保護信徒免受巫術侵擾的鑽石鎧甲護身符，其實都是itipiso 來的，有itipiso 的經文在裡面。
有一次，有人供養食物給Luang por Lersi lingdam ,luang por 看見這次的米飯特別精緻，很不對勁，便知道可能被下巫術了。 他便用水灑上「Itipiso「經文作聖水，沒說什麼，心中念著佛陀的功德。一灑水下去，那白米飯立刻變成了沙子，原本的完好魚肉也變成瞭如小指般長的刺。如果luang por 吃了下去，腸子可就要壞了
又有一次，有人送來一塊皮墊，讓luang por lersi lingdam坐著吃飯。剛開始那皮墊還很大，但越坐越小，最後只剩下膝蓋那麼大了。再這樣下去，恐怕它會一直縮到luang por 屁股裡去，入侵Luang por 的身體，然後死了。見情況不對，luang por 便取了水，想著佛陀的功德，口中念"Itipiso"，灑點水在上面，那皮墊立刻變回原本尺寸。
Itipiso 具有解除巫術，護衛的作用。好過大家去學外道的什麼巫術，什麼咒語。
Ajahn Golf 在馬來西亞也有教導信徒念誦Itipiso --其實luang por lersi lingdam 說這是在修定/禪修。luang por 引述閻羅王說，佛法僧隨念的功德非常大。
那些天人非常喜歡別人念經，尤其是是那些讚頌三寶的經文。
‘這些讚歎三寶的文句，閻羅王和天神也是很注重的，誰會念的話，他們也是會尊重的’ --Ajahn Golf 說
Ajahn Golf 說，‘我們念經的時候，就是在讚頌佛陀三寶，就會讓我們的心清涼平靜下來。然後這樣地念的話，也會受到人類跟天人的愛戴的。‘ –ok ,所以念誦itipiso 另一個好處，就是受人類和天神喜歡愛戴。Ajahn Golf 是深藏不露的大師父，有很多能力他都有，他都看到知道，只不過沒有公開說出來而已。
Ajahn Golf 也說，‘如果我們一直念經，憶念到三寶，天神知道也會隨喜。福報也會照顧我們，天神也會守護我們。‘ ---看，連天神也會守護我們，還要入什麼外道的教來乞求天神的保護嗎？
就如佛陀所說，以六種方法善修心，已經勝於任何的保護、防衛、咒語和藥物了。
佛隨念是其一
僧隨念也是
法隨念也是
身至念也是
心樂於無害也是
心樂於禪修也是
身至念，義註指是三十二身分，觀想屍體，四界分別等等身念住培育正念的方法
心樂於無害-義註解釋是悲心禪
心樂於禪修-義註解釋是慈心禪
簡而言之，只要常憶念三寶，修身念住去除對身體的執著讓自己變得勇敢，常修慈悲—那麼什麼非人，什麼邪靈，什麼冤親債主，什麼巫術，什麼降頭，都不會奈得你何。
佛隨念是無敵的咒語，大家應該多修，放時間在這裡
佛隨念內容：
Itipiso bhagavā arahaṃ sammāsaṃbuddho
vijjācaraṇasaṃpanno sugato lokavidū
anuttarapurisadammasārathī
satthā devamanussānaṃ buddho bhagavā ti.
Ajahn Anan 佛隨念YouTube
《Ghosts》
The so-called ghosts that play tricks or scare people do not actually torment humans; I understand this matter about ghosts very well.
Those who can trick us must be deities. If the beings are lower than deities, they cannot play tricks on us because they are also in pain.
These hungry ghosts are in great pain, very hungry, and very anxious, so they do not play tricks on people.
The asuras are also hungry, and they do not want more people to see them.
The ones that can manifest shapes are definitely wandering spirits. These spirits have lighter suffering but are still hungry. When they are hungry, they hope we will help them. When they come and appear over there, in fact, they are not really there.
At the moment they appear, we can know who this ghost is, right? If we immediately dedicate our merits, they will instantly receive them.
I have asked them about this; I asked them, and they said, “There is no time to play tricks.”
When I asked them, “Why have you come to manifest?”
They replied, “We are currently hungry and hope to receive help.”
But ghosts know this! Why can’t everyone see ghosts? It is not the case that everyone can see them; those who lack sufficient merits cannot help them. If they manifest to be seen, they gain no benefit, and they know this.
Secondly, there are many people with merits who can help them well. However, they also do not have the opportunity to come on that day; they too depend on timing.
Some people have a lot of merits but have no connection with them; they have never had a relationship with them in past or present lives, so they have no right to request merits from them. They will only manifest when qualified individuals who can request merits appear.
Now we need to adjust our attitude; when dedicating merits, we do not have to wait until after doing good deeds. At that time, we already have merits, and they will come to request merits; we should dedicate them to them immediately.
Think in your heart: “Whatever merits I have done, no matter how many, I wish to dedicate them to you; may you rejoice in these merits.”
That’s all; it’s simple to say. There is no need to recite "Imina *** (dedication text)"; reciting it will not allow the ghosts to take another portion. Just speak directly in Thai(or our language).
Excerpt from Luang Por Lersi Lingdam Wat Thasung
"Teachings on Liberation," Issue 268, Pages 73-74
《鬼》
所謂的鬼作弄/嚇人，其實鬼並不會作弄人，我對鬼的事情很了解。
那些能作弄我們的，這必定是天神。如果是低過天神的眾生，這些是無法捉弄我們的，因為他們都有著痛苦。
這些餓鬼們，非常痛苦、非常饑餓、非常焦慮，因此他們不會戲弄人。
阿修羅們也有饑餓，這些阿修羅們更不希望讓更多的人看到。
能夠顯現身形的，必然是遊魂們。這些遊魂們有較輕的痛苦，但會饑餓。當饑餓的時候，就希望我們去幫助他們。當到來時，現身在那邊時，事實上他們並不在那邊。
當他們現身的那一刻，我們就能知道這鬼魂是誰，對吧？如果當下立刻回向功德，他們當下便能立刻得到。
這件事我曾經問過他們了，問他們，他們說：「沒有時間去作弄。」
問他們：「你們來現身做什麼？」
他們回答：「現在正在餓著，希望得到他們的幫忙。」
但鬼他們是知道的！為什麼不是每個人都能看到鬼？這並非所有人都看得到的情況是這樣的，沒有足夠功德的人，無法幫助他們。如果他們顯現出來讓人看到，他們也沒有任何好處，這他們是知道的。
然後第二，有很多功德的人，可以很好地幫助他們。但他們在那天也沒有機會前來，他們一樣也需要依靠時機的。
有些人有很多的功德，但和他們沒緣，從未在前世或今生和他們有過關係，他們就無權向他們請求功德。需要靠有符合資格，可以請求功德的人們出現時，他們才會現身。
現在我們需要重新調整態度，當回向功德時，不用等去做功德之後。在那時，我們已經具足功德了，他們才會來請求功德，當下就回向給他們吧。
在心裡想着說：「我所做的功德，無論有多少都好，我願意回向給你，願你隨喜功德。」
就這樣而已，簡單的去說。不用去念 "Imina *** (回向文)"，念了鬼也無法再拿一份，這不直接，直接用泰語（或自己地方的語言）吧。
摘自 龍婆Lersi Lingdam Wat Thasung
《佛法解脫》第268期，第73-74頁
#听僧说
There was a young man here, one of the first monks ever to come here before I came, and he was a disciple of this Ajahn Tate. Unfortunately, he passed away, but he told really amazing stories. He was sent to one of these monasteries in Thailand which was quite well known for having many spirits there.
One day he was sitting in meditation in his hut as a young monk, and like we all do, he got tired. Sometimes meditation gives you energy, but sometimes you're tired. So he leaned against the wall and put his feet out. Then he felt something grab his foot and pull it. He thought, "This must be a heavenly being because it's waking me up, making me more diligent." He wasn't scared at all; he was actually quite happy something was helping him. It kept coming into his hut many times. But then it started coming in with a bad smell, like rotting corpses, and he realized this wasn't a heavenly being—it was a ghost. What he did next, I really praise him for; it was a wonderful response. He was sitting there and could smell this being enter the room; it was always teasing him. He had another meditation cushion next to him, empty. He told this ghost, "You're welcome in here, but you sit down and stop messing about. You meditate, or else get out." He was firm. Because he was firm, that ghost left and never came back again.
So, here's one of my stories. I already mentioned I was interested in ghosts. I wasn't scared of them; I'd love to see them. One of the monks in Thailand—he passed away soon afterwards—a forest monk, I went to see him in my fifth or sixth year as a monk. I was walking on a long walk, two days until the next big town, Sakon. I asked him, "It's a long way I'm walking. Do you know a nice cave?" (I love caves.) "Is there a nice cave about halfway on the journey? "
He said, "Yes, there is. But please be careful. Make sure your practice is good because many monks have gone into that cave. There's a spirit in there, a ghost in there, and they've gone crazy." When you hear from such a well-known senior monk there's a ghost in the cave, you believe them. Often people say there's a ghost somewhere and there's none at all—it's disappointing. But I went there, and when I got to the nearest village I asked to be shown the way to this cave. It was well known. A layperson took me there (you also check in with them because they will give you a meal the next morning). The cave was really dark but beautiful. There was a spring outside with clean water to wash, and inside was a very old Buddha statue. It was one of those caves used for decades or centuries by wandering monks (tudong monks). There was a nice bench to sleep on above the ground. Great. I'd been walking all day, it was very hot, I was tired. But nevertheless, I really wanted to see a ghost. The villager obviously believed there was a ghost because he couldn't get out of there quick enough. He also told me deeper in the cave was a skeleton—someone had died there.
I sat on that seat in the evening, waiting for the ghost. I waited and waited, probably a couple of hours meditating. My meditation was good. After a couple of hours, tired from walking, I laid down to rest. I hadn't laid down for about one second—my head hit the pillow—and then something came running really fast towards me in the dark (no electric lights, I had my flashlight). You could hear it clearly running right up to me and then stopping right in front. It's a ghost? You know what I said? Honestly, I said, "Ghost, you should respect monks more. You waited all this time to come and meet me? I've been waiting for you a couple of hours. Get out of here!" Then I just closed my eyes and went to sleep. The ghost was very fed up with me; it never came again. That's how to treat ghosts: be firm. Afterwards, I kind of thought maybe I should have chatted with it for a couple of minutes, but it just went. I have lots of nice ghost stories like that.
---Ajahn Brahm
2025 October (3/18) | 9 day Retreat | Ajahn Brahm
https://www.youtube.com/watch?v=xvLPf3YZjaI&list=PLf9HOK_Rf1M64DjGAtJ-I0-xNRgPiP3Sr&index=3
這裡曾經有位年輕人，是在我來之前最早到此的僧侶之一，他是阿姜塔特的弟子。不幸的是他已過世，但他講過一些非常精彩的故事。他曾被派往泰國一間以多有靈體著稱的寺院。
有一天，他作為年輕比丘正在自己的小屋中禪坐，就像我們所有人都會經歷的一樣，他感到疲倦了。禪坐有時給人能量，但有時卻令人疲憊。於是他靠著牆，把腳伸出去。接著他感覺到有東西抓住他的腳並拉扯。他想：「這一定是位天人，因為祂正在喚醒我，讓我更精進。」他一點也不害怕；反而很高興有東西在幫助他。那東西多次進入他的小屋。但後來祂開始帶著一股惡臭進來，像是腐爛的屍體，他這才明白這不是天人——是鬼魂。他接下來的應對，我十分讚歎；那真是絕妙的回應。他坐在那裡，聞到這個存在進入房間；祂總是在戲弄他。他身旁有另一個空的禪坐墊。他對這個鬼魂說：「你可以待在這裡，但你要坐下來，別再胡鬧！你要麼禪坐，要麼就離開！」他很堅定。正因為他的堅定，那個鬼魂離開了，再也沒有回來過。
那麼，以下是其中一個我的故事。我提過我對鬼魂很有興趣。我不怕它們；我樂於見到它們。泰國有一位僧侶——他不久後便過世了——是位森林比丘，在我出家第五或第六年時，我去拜訪他。當時我正在長途步行，距離下一個大城沙功還有兩天路程。我問他：「我還要走很長的路。你知道有什麼不錯的洞穴嗎？（我喜歡洞穴。）這段路中途附近有好的洞穴嗎？」
他說：「有的，有一個。但請務必小心。確保你的修行是好的，因為很多比丘進去那個洞穴後，都發瘋了。那裡有靈體，有鬼魂。」當你從這樣一位知名資深比丘口中聽到洞穴裡有鬼，你會相信他。常常有人說某處有鬼，結果根本沒有——令人失望。但我還是去了，到了最近的村莊，我請人指引我去那個洞穴的路。它很有名。一位居士帶我過去（你也會和他們報備，因為他們隔天早上會供養你早餐）。洞穴裡非常黑暗，但很美。外面有一道泉水，水很乾淨可以洗漱，裡面則有一尊非常古老的佛像。那是那種數十年或數百年來，行腳僧（頭陀僧）使用的洞穴之一。裡面有一張不錯的長凳，可以離地而睡。太好了。我走了一整天，天氣很熱，我很累。但儘管如此，我真的很想見到鬼。那位村民顯然相信那裡有鬼，因為他恨不得馬上離開。他還告訴我，洞穴深處有一具骨骸——有人死在那裡。
傍晚，我坐在那張長凳上，等待鬼魂。我等啊等，可能禪坐了幾個小時。我的禪修狀態很好。幾個小時後，走路的疲憊襲來，我躺下休息。我躺下大概不到一秒——頭剛碰到枕頭——黑暗中（沒有電燈，我帶著手電筒）就有東西朝我飛快地跑來。你可以清楚地聽到它直奔我而來，然後就停在我正前方。是鬼嗎？你知道我說了什麼嗎？老實說，我說：「鬼啊，你應該更尊敬比丘。你等了這麼久才來見我？我可是等了你幾個小時。出去！」然後我就閉上眼睛睡覺了。那鬼魂對我十分厭煩；再也沒出現過。這就是應對鬼魂的方法：要堅定。事後我有點想，或許我該跟它聊個幾分鐘，但它就這麼走了。我有很多像這樣不錯的鬼故事。
---阿姜布拉姆
2025年十月 (3/18) | 9日禪修營 | 阿姜布拉姆
https://www.youtube.com/watch?v=xvLPf3YZjaI&list=PLf9HOK_Rf1M64DjGAtJ-I0-xNRgPiP3Sr&index=3