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四聖諦 The four noble truth
四聖諦 The four noble truth
佛陀在他對人類首次的開示，即《轉法輪經》中(SN.56.11）說，假如自己不透徹地了知四聖諦，他是不會自稱自己已經證悟無上圓滿的覺悟的。作為首次開示的重點，四聖諦為整個佛教的核心，完全透徹地證悟四聖諦的人，就在佛教中畢業了。但這裏的‘了知’ 並不是靠思維和分析，假如這樣，那麽所有佛學博士畢業的人都徹底滅苦了。因此假如要達到苦的止息，還是需要着手實行佛陀所教的方法的。
【苦諦】
什麽是苦呢？
佛陀說，老、病、死、遇到不喜歡的、得不到喜歡的、與喜歡的別離、種種負面情緒，這就是苦。由於一個人出生，必然會遇到這些苦，所以出生也是苦。
佛陀概括說，這個可以被我們執著的身心本身就是苦、不讓人滿意的（dukkha）。
看似中性的身心爲什麽會被佛陀說成苦（不讓人滿意的）？其實是因爲它們都是條件組合、趨向毀滅、崩解、變化、受到無常所壓迫的 （Pts2.8, SN36.11）假如我們的妻子生了個兒子，但他一出生就因意外被迫死了，這個現象是讓人滿意還是不讓人滿意的？是不讓人滿意的。
身體之所以苦，除了因為它一直在轉變外，它每個器官都藏有潛在的疾病，例如癌症、細菌感染、退化等等。而且我們要不斷動來動去、呼吸、吃東西、大便、小便，來緩解身體的痛苦，只不過我們視而不見而已。它一直走向老、病、死，所以是不讓人滿意的
而爲什麽說心是苦？有時我們心會快樂、有時會痛苦，想要快樂一直延續下去，它是不會受我們指揮的，它不是 ‘我的’ （無常、苦、無我為‘三相’ ，即任何條件組合事物的特性。可參考下個板塊）。快樂之時，當被釘子刺到，心馬上痛苦起來，快樂逼著消失，一切都逼著改變。而要讓心保持快樂，我們必須不斷掙扎去尋找快樂、逃離痛苦，非常辛苦，所以連心也是苦的
身心的現象因此是不讓人滿意（dukkha）的
【集諦】
到底是什麽導致我們一再一再地出生、而要面對上述那些苦呢？就是任何形式的渴愛。這個很容易觀察的，當我們生起渴求時，心一定伴隨壓力、沉重感。當渴求得不到滿足時，自然而言就會生起各種負面情緒；但當渴愛得到滿足時，也就會伴隨著喜悅、繼而加深渴求，讓我們一直困在這個生死輪回。
【滅諦】
當渴愛完全地止息之時，苦因也就永滅了，我們稱之為涅槃。證悟涅槃的人我們稱之為阿羅漢，他們不會再有内心之苦，而且再不會有下一生了（新的身心組合）。
【道諦】
而怎樣可以達到這個目標呢？八正道 （MN141)
有哪八聖道呢？
1.正確的見解 （正見）
2.正確的思維（正思維）
3.正確的語言(正語）
4.正確的行為（正業）
5.正確的生活/謀生方式 （正命）
6.正確的努力 （正精進）
7.正確的‘記得’（正念）
8.正確的禪定 （正定）（MN141）
法施比丘尼歸納說，
正確的語言、正確的行為、正確的生活/謀生方式--屬於戒
正確的努力、正確的‘記得’/正念、正確的禪定--屬於定
正確的見解、正確的思維--屬於慧（MN44）
而佛陀教導說，
比丘們，正如黎明是日出的先導與先兆，正見是諸善法的先導與先兆。
有正確的見解，正確的思維生起；
有正確的思維者，正確的語言生起；
有正確的語言者，正確的行為生起；
有正確的行為者，正確的生活/謀生方式生起；
有正確的生活/謀生方式者，正確的努力生起；
有正確的努力者，正確的‘記得’/正念生起；
有正確的‘記得’/正念者，正確的禪定生起；
有正確的禪定 者，正確的智慧生起；
有正確的智慧者，正確的解脫生起。(AN10.21)
【正見】
正確的見解是什麼呢？ 就是有四聖諦的見解：
苦聖諦：這個可以被我們執著的身心因為是無常的、留不住、終究會壞滅的，而且因為有它們，我們才會遭受一切痛苦，所以它們本身是不讓人滿意的、是痛苦的
苦集聖諦：渴愛是導致精神上痛苦的原因，也是導致我們再次投胎受一切苦的原因。
苦滅聖諦：渴愛的止息就是痛苦的止息
苦滅之道聖諦：八聖道是苦滅之道
【正思維】
當我們知道這四聖諦，知道渴愛是痛苦的原因之後，為了不想痛苦，當然就不會縱容自己的貪慾、渴求，會自然而然地削減它。
如此，我們的思維就自然會傾向於遠離享受感官欲樂（1.好看的影像 2.好聽的聲音 3.好嗅的氣味 4.好嚐的味道 5.好觸的所觸）的貪慾
貪慾是一切嗔心的原因，因為貪慾一得不到滿足，就會有嗔心了
所以當我們培育了出離的思維，也自然會一併培育無惡意、無傷害的思維---此為正確的思維
【正語】
當我們的思維正確，語言也會一起正確。因為語言就是思維的顯化。我們就不會再因為貪、嗔、癡而在語言上傷害人---不會說謊、離間人、說粗惡語、說無用的廢話、不合適的話來困擾別人
此為正確的語言
【正業】
當我們語言正確，比語言還要粗糙的行為也會一起正確。我們也不會因為自己的貪、嗔、癡而傷害到別人。我們不會殺生、偷盜、邪淫
此為正確的行為
【正命】
當我們的行為正當，我們的生活方式、謀生方式也當然會跟著正當
【正精進】
當我們的思想、語言、行為都無過失時，就會心安理得、充滿自信和喜悅。我們因此而感受到善法的美好，而會繼續努力去提升自己的心靈：
努力地去讓未生起的不善不生起
努力地去除已經生起的不善
努力地讓未生起的善生起
努力地讓已生起的善趨向圓滿
此為正確的努力
【正念】
心靈提升到一個點，是無法繼續提升的。因為我們仍然對這副身心很執著。此時就會記起要修習四念住去去除對身心的執著了。
我們會熱心地、清晰了解地、保持記得而不忘失地觀察身體、或者感受、或者心的種種狀態、或者法：
自己的，或者他人的，或者兩者的
觀察它們的生、滅、或者生滅
只是單純地以智慧記得它們，不執著一切，以此去除貪、嗔、癡
此為‘正念’
【正定】
當心持續保持記得當下、不迷失（念），心就會比較穩定和集中。心的集中力就叫做‘定’
當心因為正念的力量而變得更加放下、放鬆時，就有機會生起
初禪：心在持續專注目標時，有像電流流過般的喜悅充滿整個身體
二禪：心放下目標，獨立凸顯，仍然有像電流流過般的喜悅充滿整個身體
三禪：我們放下那個像電流流過般、充滿整個身體的喜悅，留下心中甜滋滋的快樂感受
四禪：我們連心中那個甜滋滋的快樂也放下了，心保持中捨、清爽、愉悅、飽滿、滿足
【正智】
當心有禪定時，是很穩定的。此時更能如實地知道、看見世間的真相：無常、苦、無我
此為正確的智慧
【正解脫】
當我們能夠看清世界是不讓人滿意的真相，我們就能放下執著，鏟除渴愛--此為‘正解脫’，也就是痛苦的終結
隆波帕默教導：修行到最後階段，就會洞見：心本身就是苦，於是它就鬆開了對於心的執著。一旦不執著心，就再也不執著於世間任何事物。從此再也不執著身心了1。心這時不再也不會拼命地去尋找快樂、逃避痛苦，來滿足心。心就不再掙扎，便寧靜而快樂。心寂靜、愉悅、舒坦，沒有任何貪欲生起。這時就抵達涅槃了2。
佛陀說，涅槃是最高的快樂 （Ud.41）
=========
注釋
1.19-8-17 隆波帕默開示
2.12-8-17隆波帕默開示
In his first discourse to humanity, the *Dhammacakkappavattana Sutta* (SN.56.11), the Buddha said that if he had not fully comprehended the Four Noble Truths, he would not have declared that he had attained the supreme and perfect enlightenment. As the core of this inaugural teaching, the Four Noble Truths form the heart of Buddhism. One who fully and thoroughly realizes the Four Noble Truths graduates, so to speak, from Buddhism. However, this “comprehension” is not achieved through mere thinking and analysis—if it were, all doctoral graduates in Buddhist studies would have completely ended suffering. Therefore, to attain the cessation of suffering, one must actually practice the methods taught by the Buddha.
**[The Truth of Suffering (Dukkha)]**
What is suffering?
The Buddha said that aging, illness, death, encountering what is unpleasant, not getting what one desires, separation from what is dear, and various negative emotions are suffering. Because birth inevitably brings one into contact with these sufferings, birth itself is suffering.
The Buddha summarized that the body and mind which can be clung to are themselves unsatisfactory, suffering (dukkha).
Why would the seemingly neutral body and mind be described as suffering (unsatisfactory)? In fact, it is because they are conditioned, subject to destruction, disintegration, change, and oppressed by impermanence (Pts2.8, SN36.11). If our wife gives birth to a son, but he dies in an accident right after birth, is this phenomenon satisfactory or unsatisfactory? It is unsatisfactory.
The body is suffering not only because it is constantly changing, but also because every organ harbors potential diseases, such as cancer, infections, degeneration, and so on. Moreover, we must constantly move around, breathe, eat, defecate, and urinate to alleviate the body’s discomfort—we just overlook it. It is always heading toward aging, illness, and death, so it is unsatisfactory.
Why is the mind said to be suffering? Sometimes our mind is happy, sometimes it is painful. Wanting happiness to last forever is beyond our control; it is not “mine” (impermanence, suffering, and non-self are the “three characteristics” of all conditioned phenomena. See the next section for reference). When we are happy and then get pricked by a nail, the mind immediately becomes painful, happiness is forced to vanish, and everything is forced to change. To keep the mind happy, we must constantly struggle to seek pleasure and avoid pain, which is exhausting. Thus, even the mind is suffering.
Therefore, the phenomena of body and mind are unsatisfactory (dukkha).
**[The Truth of the Origin of Suffering (Samudaya)]**
What causes us to be born again and again, facing the sufferings mentioned above? It is craving in any form. This is easy to observe: when craving arises, the mind is inevitably accompanied by tension and heaviness. When craving is not satisfied, various negative emotions naturally arise; when craving is satisfied, it is accompanied by delight, which deepens the craving and keeps us trapped in this cycle of birth and death.
**[The Truth of the Cessation of Suffering (Nirodha)]**
When craving is completely extinguished, the cause of suffering is permanently destroyed. This is called Nibbāna. One who realizes Nibbāna is called an Arahant. They no longer experience mental suffering and will not have another birth (a new combination of the body and mind).
**[The Truth of the Path to the Cessation of Suffering (Magga)]**
How can this goal be achieved? Through the Noble Eightfold Path (MN141).
What are the eight factors?
1. Right View
2. Right Intention (Right Thought)
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Remembering (Right Mindfulness)
8. Right Undistractability (MN 141)
Bhikkhunī Dhammadinnā summarized them as follows:
- Right Speech, Right Action, and Right Livelihood belong to **Precept**
- Right Effort, Right Remembering / Mindfulness, and Right Undistractability belong to **undistractability**
- Right View and Right Intention belong to **wisdom** (MN 44)
And the Buddha taught:
> “Bhikkhus, just as the dawn is the forerunner and harbinger of the rising of the sun, so right view is the forerunner and harbinger of wholesome states.
> For one of right view, right intention arises;
> for one of right intention, right speech arises;
> for one of right speech, right action arises;
> for one of right action, right livelihood arises;
> for one of right livelihood, right effort arises;
> for one of right effort, right remembering / mindfulness arises;
> for one of right remembering / mindfulness, right undistractability arises;
> for one of right undistractability, right wisdom arises;
> for one of right wisdom , right liberation arises.”
> (AN 10.121)
**Right View**
What is right view? It is the view of the Four Noble Truths:
- The noble truth of suffering: this body-and-mind that we can cling to is impermanent, cannot be held onto, and will finally break apart. Precisely because of them we undergo all suffering; therefore they themselves are unsatisfactory and are suffering.
- The noble truth of the origin of suffering: craving is the cause of mental suffering, and also the cause of our being reborn again to undergo all suffering.
- The noble truth of the cessation of suffering: the cessation of craving is the cessation of suffering.
- The noble truth of the path leading to the cessation of suffering: the Noble Eightfold Path is the path to the ending of suffering.
**Right Intention**
When we know these Four Noble Truths and know that craving is the cause of suffering, then, not wanting to suffer, we naturally stop indulging greed and craving, and begin to reduce them of themselves.
Thus our thinking naturally inclines toward being free from greed for sense pleasures (1. attractive sights, 2. pleasant sounds, 3. fragrant smells, 4. delicious tastes, 5. pleasant bodily contacts).
Greed is the cause of all ill will: when greed is not fulfilled, ill will arises.
Therefore, when we cultivate the intention of renunciation, we naturally also cultivate the intentions of non-ill-will and non-harm. This is right intention.
**Right Speech**
When intention is right, speech becomes right together with it, because speech is the manifestation of thought. We no longer harm others with words out of greed, aversion, or delusion — we do not lie, slander, speak harshly, or utter useless or inappropriate words that disturb others.
This is right speech.
**Right Action**
When speech is right, bodily action — which is coarser than speech — also becomes right. We no longer harm others out of our own greed, aversion, or delusion. We do not kill, steal, or commit sexual misconduct.
This is right action.
**Right Livelihood**
When conduct is wholesome, our way of living and of earning a living naturally becomes wholesome as well.
**Right Effort**
When thought, speech, and action are without fault, the mind is at ease, confident, and joyful. Feeling the beauty of wholesome states, we continue to train the mind:
- to prevent unwholesome states that have not yet arisen from arising;
- to abandon unwholesome states that have already arisen;
- to arouse wholesome states that have not yet arisen;
- to bring already arisen wholesome states to fulfillment.
This is right effort.
**Right Remembering (Right Mindfulness)**
There comes a point where the mind cannot be further elevated in the same way, because we are still attached to this body and mind. Then we remember to practice the four foundations of mindfulness in order to remove that attachment.
We observe, with enthusiasm, clear comprehension, and unfailing remembering:
- the body, or feelings, or states of mind, or dhammas —
- internally, or externally, or both;
- their arising, their passing away, or both arising and passing away.
We simply remember them with wisdom, clinging to nothing, and thereby abandon greed, aversion, and delusion.
This is “right remembering / right mindfulness.”
**Right Undistractability**
When the mind continuously keeps remembering the present and does not get lost (mindfulness), it becomes more stable and collected. That collectedness of mind is called **undistractability**.
When, through the power of right mindfulness, the mind becomes more released and relaxed, there is the opportunity for:
- First jhāna: while the mind stays continuously on its object, a current-like rapture fills the whole body.
- Second jhāna: the mind lets go of the object, stands out on its own, and the current-like rapture still fills the whole body.
- Third jhāna: we let go of that current-like, body-filling rapture, and a sweet happiness remains in the mind.
- Fourth jhāna: we let go even of that sweet happiness; the mind remains equanimous, fresh, pleasant, full, and content.
**Right Wisdom**
When the mind has undistractability, it is very stable. Then it can more truly know and see the nature of the world: impermanence, suffering, and not-self.
This is right wisdom.
**Right Liberation**
When we can clearly see the truth that the world is unsatisfactory, we can let go of clinging and eradicate craving — this is “Right Liberation,” which is the end of suffering.
(Ref. MN 10, MN 141)
Luang Por Pramote teaches: In the final stage of practice, one directly sees: the mind itself is suffering, so it lets go of attachment to the mind. Once the mind is no longer attached, it no longer clings to anything in the world. From then on, it no longer clings to body or mind. The mind no longer struggles to seek pleasure or avoid pain to satisfy itself. It stops struggling and becomes peaceful and joyful. The mind is tranquil, happy, at ease, with no greed arising. At this point, Nibbāna is reached.
The Buddha said, Nibbāna is the highest bliss (Ud.41)
《輪迴是沒有開始的 Samsara Has No Beginning สังสารวัฏไม่มีจุดเริ่มต้น Luân hồi không có điểm khởi đầu》
《輪迴是沒有開始的 Samsara Has No Beginning สังสารวัฏไม่มีจุดเริ่มต้น Luân hồi không có điểm khởi đầu》
佛陀告訴我們，輪迴是沒有開始的（SN15）
為什麼佛陀會這麼說？
我們現在的生命，我們這副身心，其實已經是結果來的了
什麼是它的因？
根據佛陀在《十二因緣》的教導，那是過去世的無明（不知四聖諦）、行（業）
那能夠有無明和行，就必定有身心，或者至起碼有‘心’，不然怎樣承載這些精神現象？
什麼是過去世這副身心的因？
也是一樣，再過去世的無明與行.....
就一直這樣推前，是沒完沒了的
佛陀也說，這個無明的起始點是不被了知的：在這裡，之前，無明不存在；然之後，它存在（AN10.61）
宇宙不斷在生滅，已經生滅了無數次了；但這個生滅循環是沒有開始的--只要我們通透緣起，就會一併明白這個道理
**English**
The Buddha told us that saṃsāra has no beginning (SN 15).
Why did the Buddha say this?
Our present life — this body and mind — is already a result.
What is its cause?
According to the Buddha’s teaching on Dependent Origination (the Twelve Links), it is ignorance of the previous life (not knowing the Four Noble Truths) and formations (kamma).
For there to be ignorance and formations, there must already have been a body-and-mind, or at least a mind — otherwise how could these mental phenomena be supported?
And what was the cause of that previous body-and-mind?
The same: ignorance and formations of a still earlier life…
If we keep tracing backwards like this, there is no end.
The Buddha also said that the starting point of ignorance is not known: one cannot say “here ignorance did not exist before, and then it arose” (AN 10.61).
The universe arises and ceases again and again — it has done so countless times. Yet this cycle of arising and ceasing itself has no beginning. Once we thoroughly understand Dependent Origination, this principle becomes clear at the same time.
---
**Thai**
พระพุทธเจ้าทรงบอกเราว่า สังสารวัฏไม่มีจุดเริ่มต้น (สํ.นิ. ๑๕)
เหตุใดพระองค์จึงตรัสเช่นนั้น?
ชีวิตปัจจุบันของเรา — กายและจิตชุดนี้ — เป็นผลที่เกิดมาแล้ว
อะไรเป็นเหตุของมัน?
ตามคำสอนเรื่องปฏิจจสมุปบาท (อริยสัจจ์สิบสอง) ของพระพุทธเจ้า คือ อวิชชาในชาติก่อน (ไม่รู้ทุกข์ สมุทัย นิโรธ มรรค) และสังขาร (กรรม)
เมื่อมีอวิชชาและสังขารได้ ย่อมต้องมีกายและจิตอยู่ก่อนแล้ว หรืออย่างน้อยต้องมีจิต มิฉะนั้นปรากฏการณ์ทางจิตเหล่านี้จะอาศัยอะไรเป็นที่ตั้ง?
แล้วอะไรเป็นเหตุของกายและจิตในชาติก่อนนั้น?
ก็เช่นเดียวกัน คือ อวิชชาและสังขารของชาติที่ยิ่งก่อนหน้านั้นอีก…
ถ้าไล่ย้อนไปเรื่อย ๆ อย่างนี้ ก็ไม่มีที่สิ้นสุด
พระพุทธเจ้ายังตรัสอีกว่า จุดเริ่มต้นของอวิชชานั้นไม่อาจรู้ได้: ไม่มีที่ใดที่กล่าวได้ว่า “ก่อนหน้านี้ไม่มีอวิชชา แล้วจึงเกิดมีขึ้น” (อง.ทสก. ๑๐.๖๑)
จักรวาลเกิดดับอยู่เสมอ และได้เกิดดับมาแล้วนับครั้งไม่ถ้วน แต่วัฏจักรแห่งการเกิดดับนี้เองไม่มีจุดเริ่มต้น — เมื่อเราเข้าใจปฏิจจสมุปบาทอย่างแจ่มแจ้ง ก็จะเข้าใจหลักการนี้ไปพร้อมกัน
---
**Vietnamese**
Đức Phật dạy chúng ta rằng luân hồi không có điểm khởi đầu (SN 15).
Vì sao Đức Phật nói như vậy?
Sự sống hiện tại của chúng ta — thân và tâm này — vốn đã là quả.
Nhân của nó là gì?
Theo lời dạy về Mười hai nhân duyên của Đức Phật, đó là vô minh của đời trước (không biết Tứ Thánh Đế) và hành (nghiệp).
Đã có vô minh và hành thì ắt phải đã có thân tâm, hoặc ít nhất là có tâm — nếu không thì những hiện tượng tinh thần ấy nương tựa vào đâu?
Và nhân của thân tâm đời trước ấy là gì?
Cũng vậy: vô minh và hành của đời trước nữa…
Cứ truy ngược mãi như thế thì không bao giờ cùng.
Đức Phật cũng nói rằng điểm khởi đầu của vô minh không thể được biết: không thể nói “trước đây vô minh không có, rồi sau đó nó mới xuất hiện” (AN 10.61).
Vũ trụ không ngừng sinh diệt, đã sinh diệt vô số lần; nhưng chính vòng sinh diệt ấy lại không có điểm khởi đầu. Chỉ cần chúng ta thấu suốt Duyên khởi thì đồng thời sẽ hiểu rõ lý này.
《完完全全的空 Utterly Empty ว่างโดยสิ้นเชิง Trống không hoàn toàn》
《完完全全的空 Utterly Empty ว่างโดยสิ้นเชิง Trống không hoàn toàn》
我們聽到，這首歌的聲音不斷在快速生滅變化、流動
同樣地，我們的身體也在高速地生滅變化、流動
我們的心--這個覺知之流--也在高速地生滅變化、流動
所有人類的身體也在高速地生滅變化、流動
所有人類的心--這個覺知之流--也在高速地生滅變化、流動
所有天神的身體也在高速地生滅變化、流動
所有天神的心--這個覺知之流--也在高速地生滅變化、流動
所有畜生的身體也在高速地生滅變化、流動
所有畜生的心--這個覺知之流--也在高速地生滅變化、流動
所有鬼的身體也在高速地生滅變化、流動
所有鬼的心--這個覺知之流--也在高速地生滅變化、流動
所有地獄眾生的身體也在高速地生滅變化、流動
所有地獄眾生的心--這個覺知之流--也在高速地生滅變化、流動
因為一切精神和物質現象都在不停生滅變化，當中並沒有任何實體
以究極的真相來說，宇宙中沒有任何有情、眾生
沒有「你」、「我」、「他」，什麼都沒有
這個宇宙是完完全全的「空」！
**English**
We hear this song: its sound is arising and ceasing, changing and flowing at high speed.
In the same way, our body is arising and ceasing, changing and flowing at high speed.
Our mind—this stream of knowing—is also arising and ceasing, changing and flowing at high speed.
Every human body is arising and ceasing, changing and flowing at high speed.
Every human mind—this stream of knowing—is also arising and ceasing, changing and flowing at high speed.
Every deity’s body is arising and ceasing, changing and flowing at high speed.
Every deity’s mind—this stream of knowing—is also arising and ceasing, changing and flowing at high speed.
Every animal’s body is arising and ceasing, changing and flowing at high speed.
Every animal’s mind—this stream of knowing—is also arising and ceasing, changing and flowing at high speed.
Every ghost’s body is arising and ceasing, changing and flowing at high speed.
Every ghost’s mind—this stream of knowing—is also arising and ceasing, changing and flowing at high speed.
Every hell-being’s body is arising and ceasing, changing and flowing at high speed.
Every hell-being’s mind—this stream of knowing—is also arising and ceasing, changing and flowing at high speed.
Because all mental and material phenomena keep arising and ceasing without pause, there is no substance in them.
In terms of ultimate truth, there is no being, no living creature, in the universe.
There is no “you,” no “I,” no “he or she.” There is nothing at all.
This universe is utterly “empty.”
---
**ไทย**
เราได้ยินเพลงนี้ เสียงของมันเกิดดับ เปลี่ยนแปลง และไหลไปอย่างรวดเร็ว
เช่นเดียวกัน ร่างกายของเราก็เกิดดับ เปลี่ยนแปลง และไหลไปอย่างรวดเร็ว
จิตของเรา—กระแสแห่งการรู้—ก็เกิดดับ เปลี่ยนแปลง และไหลไปอย่างรวดเร็ว
ร่างกายของมนุษย์ทั้งปวงก็เกิดดับ เปลี่ยนแปลง และไหลไปอย่างรวดเร็ว
จิตของมนุษย์ทั้งปวง—กระแสแห่งการรู้—ก็เกิดดับ เปลี่ยนแปลง และไหลไปอย่างรวดเร็ว
ร่างกายของเทวดาทั้งปวงก็เกิดดับ เปลี่ยนแปลง และไหลไปอย่างรวดเร็ว
จิตของเทวดาทั้งปวง—กระแสแห่งการรู้—ก็เกิดดับ เปลี่ยนแปลง และไหลไปอย่างรวดเร็ว
ร่างกายของสัตว์เดรัจฉานทั้งปวงก็เกิดดับ เปลี่ยนแปลง และไหลไปอย่างรวดเร็ว
จิตของสัตว์เดรัจฉานทั้งปวง—กระแสแห่งการรู้—ก็เกิดดับ เปลี่ยนแปลง และไหลไปอย่างรวดเร็ว
ร่างกายของเปรตทั้งปวงก็เกิดดับ เปลี่ยนแปลง และไหลไปอย่างรวดเร็ว
จิตของเปรตทั้งปวง—กระแสแห่งการรู้—ก็เกิดดับ เปลี่ยนแปลง และไหลไปอย่างรวดเร็ว
ร่างกายของสัตว์นรกทั้งปวงก็เกิดดับ เปลี่ยนแปลง และไหลไปอย่างรวดเร็ว
จิตของสัตว์นรกทั้งปวง—กระแสแห่งการรู้—ก็เกิดดับ เปลี่ยนแปลง และไหลไปอย่างรวดเร็ว
เพราะปรากฏการณ์ทางจิตและทางวัตถุทั้งปวงเกิดดับไม่หยุด จึงไม่มีแก่นสารใดอยู่ในนั้น
ตามความจริงขั้นสุด ไม่มีสัตว์ ไม่มีผู้มีชีวิตใดในจักรวาล
ไม่มี “เธอ” ไม่มี “เรา” ไม่มี “เขา” ไม่มีอะไรเลย
จักรวาลนี้ว่างโดยสิ้นเชิง
---
**Tiếng Việt**
Chúng ta nghe bài hát này: âm thanh của nó đang sanh diệt, biến đổi và trôi chảy rất nhanh.
Cũng vậy, thân chúng ta đang sanh diệt, biến đổi và trôi chảy rất nhanh.
Tâm chúng ta—dòng nhận biết này—cũng đang sanh diệt, biến đổi và trôi chảy rất nhanh.
Thân của mọi người cũng đang sanh diệt, biến đổi và trôi chảy rất nhanh.
Tâm của mọi người—dòng nhận biết này—cũng đang sanh diệt, biến đổi và trôi chảy rất nhanh.
Thân của mọi chư thiên cũng đang sanh diệt, biến đổi và trôi chảy rất nhanh.
Tâm của mọi chư thiên—dòng nhận biết này—cũng đang sanh diệt, biến đổi và trôi chảy rất nhanh.
Thân của mọi súc sanh cũng đang sanh diệt, biến đổi và trôi chảy rất nhanh.
Tâm của mọi súc sanh—dòng nhận biết này—cũng đang sanh diệt, biến đổi và trôi chảy rất nhanh.
Thân của mọi ngạ quỷ cũng đang sanh diệt, biến đổi và trôi chảy rất nhanh.
Tâm của mọi ngạ quỷ—dòng nhận biết này—cũng đang sanh diệt, biến đổi và trôi chảy rất nhanh.
Thân của mọi chúng sanh địa ngục cũng đang sanh diệt, biến đổi và trôi chảy rất nhanh.
Tâm của mọi chúng sanh địa ngục—dòng nhận biết này—cũng đang sanh diệt, biến đổi và trôi chảy rất nhanh.
Vì mọi hiện tượng tinh thần và vật chất đều sanh diệt không ngừng, trong đó không có bất kỳ thực thể nào.
Theo chân lý rốt ráo, trong vũ trụ không có hữu tình, không có chúng sanh.
Không có “anh/em,” không có “tôi,” không có “hắn.” Không có gì cả.
Vũ trụ này là “không” một cách hoàn toàn.
video cred. to
https://www.youtube.com/watch?v=mxnL7UrkmY4&list=RDmxnL7UrkmY4&start_radio=1
《滅苦的方法--八聖道 The Method of Ending Suffering — The Noble Eightfold Path วิธีดับทุกข์ — อริยมรรคมีองค์แปด Phương pháp diệt khổ — Thánh đạo tám nhánh》
《滅苦的方法--八聖道 The Method of Ending Suffering — The Noble Eightfold Path วิธีดับทุกข์ — อริยมรรคมีองค์แปด Phương pháp diệt khổ — Thánh đạo tám nhánh》
一般我們說滅苦的方法，會說‘戒、定、慧’--因為簡短易明
但一般佛陀說滅苦之道、滅苦的方法，是說八聖道的。 ‘戒、定、慧’就是八聖道的濃縮。
有哪八聖道呢？
1.正確的見解 （正見）
2.正確的思維（正思維）
3.正確的語言(正語）
4.正確的行為（正業）
5.正確的生活/謀生方式 （正命）
6.正確的努力 （正精進）
7.正確的‘記得’（正念）
8.正確的禪定 （正定）（MN141）
法施比丘尼歸納說，
正確的語言、正確的行為、正確的生活/謀生方式--屬於戒
正確的努力、正確的‘記得’/正念、正確的禪定--屬於定
正確的見解、正確的思維--屬於慧（MN44）
而佛陀教導說，
比丘們，正如黎明是日出的先導與先兆，正見是諸善法的先導與先兆。
有正確的見解，正確的思維生起；
有正確的思維者，正確的語言生起；
有正確的語言者，正確的行為生起；
有正確的行為者，正確的生活/謀生方式生起；
有正確的生活/謀生方式者，正確的努力生起；
有正確的努力者，正確的‘記得’/正念生起；
有正確的‘記得’/正念者，正確的禪定生起；
有正確的禪定 者，正確的智慧生起；
有正確的智慧者，正確的解脫生起。(AN10.21)
【正見】
正確的見解是什麼呢？ 就是有四聖諦的見解：
苦聖諦：這個可以被我們執著的身心因為是無常的、留不住、終究會壞滅的，而且因為有它們，我們才會遭受一切痛苦，所以它們本身是不讓人滿意的、是痛苦的
苦集聖諦：渴愛是導致精神上痛苦的原因，也是導致我們再次投胎受一切苦的原因。
苦滅聖諦：渴愛的止息就是痛苦的止息
苦滅之道聖諦：八聖道是苦滅之道
【正思維】
當我們知道這四聖諦，知道渴愛是痛苦的原因之後，為了不想痛苦，當然就不會縱容自己的貪慾、渴求，會自然而然地削減它。
如此，我們的思維就自然會傾向於遠離享受感官欲樂（1.好看的影像 2.好聽的聲音 3.好嗅的氣味 4.好嚐的味道 5.好觸的所觸）的貪慾
貪慾是一切嗔心的原因，因為貪慾一得不到滿足，就會有嗔心了
所以當我們培育了出離的思維，也自然會一併培育無惡意、無傷害的思維---此為正確的思維
【正語】
當我們的思維正確，語言也會一起正確。因為語言就是思維的顯化。我們就不會再因為貪、嗔、癡而在語言上傷害人---不會說謊、離間人、說粗惡語、說無用的廢話、不合適的話來困擾別人
此為正確的語言
【正業】
當我們語言正確，比語言還要粗糙的行為也會一起正確。我們也不會因為自己的貪、嗔、癡而傷害到別人。我們不會殺生、偷盜、邪淫
此為正確的行為
【正命】
當我們的行為正當，我們的生活方式、謀生方式也當然會跟著正當
【正精進】
當我們的思想、語言、行為都無過失時，就會心安理得、充滿自信和喜悅。我們因此而感受到善法的美好，而會繼續努力去提升自己的心靈：
努力地去讓未生起的不善不生起
努力地去除已經生起的不善
努力地讓未生起的善生起
努力地讓已生起的善趨向圓滿
此為正確的努力
【正念】
心靈提升到一個點，是無法繼續提升的。因為我們仍然對這副身心很執著。此時就會記起要修習四念住去去除對身心的執著了。
我們會熱心地、清晰了解地、保持記得而不忘失地觀察身體、或者感受、或者心的種種狀態、或者法：
自己的，或者他人的，或者兩者的
觀察它們的生、滅、或者生滅
只是單純地以智慧記得它們，不執著一切，以此去除貪、嗔、癡
此為‘正念’
【正定】
當心持續保持記得當下、不迷失（念），心就會比較穩定和集中。心的集中力就叫做‘定’
當心因為正念的力量而變得更加放下、放鬆時，就有機會生起
初禪：心在持續專注目標時，有像電流流過般的喜悅充滿整個身體
二禪：心放下目標，獨立凸顯，仍然有像電流流過般的喜悅充滿整個身體
三禪：我們放下那個像電流流過般、充滿整個身體的喜悅，留下心中甜滋滋的快樂感受
四禪：我們連心中那個甜滋滋的快樂也放下了，心保持中捨、清爽、愉悅、飽滿、滿足
【正智】
當心有禪定時，是很穩定的。此時更能如實地知道、看見世間的真相：無常、苦、無我
此為正確的智慧
【正解脫】
當我們能夠看清世界是不讓人滿意的真相，我們就能放下執著，鏟除渴愛--此為‘正解脫’，也就是痛苦的終結
---
## English
When speaking of the method for ending suffering, people often say “Precept (Sīla), undistractability (Samādhi) , and wisdom (Paññā),” because it is short and easy to understand.
But when the Buddha himself spoke of the path to the ending of suffering, he spoke of the Noble Eightfold Path. “Precept, undistractability, and wisdom” is simply a condensed form of that Path.
What are the eight factors?
1. Right View
2. Right Intention (Right Thought)
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Remembering (Right Mindfulness)
8. Right Undistractability (MN 141)
Bhikkhunī Dhammadinnā summarized them as follows:
- Right Speech, Right Action, and Right Livelihood belong to **Precept**
- Right Effort, Right Remembering / Mindfulness, and Right Undistractability belong to **undistractability**
- Right View and Right Intention belong to **wisdom** (MN 44)
And the Buddha taught:
> “Bhikkhus, just as the dawn is the forerunner and harbinger of the rising of the sun, so right view is the forerunner and harbinger of wholesome states.
> For one of right view, right intention arises;
> for one of right intention, right speech arises;
> for one of right speech, right action arises;
> for one of right action, right livelihood arises;
> for one of right livelihood, right effort arises;
> for one of right effort, right remembering / mindfulness arises;
> for one of right remembering / mindfulness, right undistractability arises;
> for one of right undistractability, right wisdom arises;
> for one of right wisdom , right liberation arises.”
> (AN 10.121)
**Right View**
What is right view? It is the view of the Four Noble Truths:
- The noble truth of suffering: this body-and-mind that we can cling to is impermanent, cannot be held onto, and will finally break apart. Precisely because of them we undergo all suffering; therefore they themselves are unsatisfactory and are suffering.
- The noble truth of the origin of suffering: craving is the cause of mental suffering, and also the cause of our being reborn again to undergo all suffering.
- The noble truth of the cessation of suffering: the cessation of craving is the cessation of suffering.
- The noble truth of the path leading to the cessation of suffering: the Noble Eightfold Path is the path to the ending of suffering.
**Right Intention**
When we know these Four Noble Truths and know that craving is the cause of suffering, then, not wanting to suffer, we naturally stop indulging greed and craving, and begin to reduce them of themselves.
Thus our thinking naturally inclines toward being free from greed for sense pleasures (1. attractive sights, 2. pleasant sounds, 3. fragrant smells, 4. delicious tastes, 5. pleasant bodily contacts).
Greed is the cause of all ill will: when greed is not fulfilled, ill will arises.
Therefore, when we cultivate the intention of renunciation, we naturally also cultivate the intentions of non-ill-will and non-harm. This is right intention.
**Right Speech**
When intention is right, speech becomes right together with it, because speech is the manifestation of thought. We no longer harm others with words out of greed, aversion, or delusion — we do not lie, slander, speak harshly, or utter useless or inappropriate words that disturb others.
This is right speech.
**Right Action**
When speech is right, bodily action — which is coarser than speech — also becomes right. We no longer harm others out of our own greed, aversion, or delusion. We do not kill, steal, or commit sexual misconduct.
This is right action.
**Right Livelihood**
When conduct is wholesome, our way of living and of earning a living naturally becomes wholesome as well.
**Right Effort**
When thought, speech, and action are without fault, the mind is at ease, confident, and joyful. Feeling the beauty of wholesome states, we continue to train the mind:
- to prevent unwholesome states that have not yet arisen from arising;
- to abandon unwholesome states that have already arisen;
- to arouse wholesome states that have not yet arisen;
- to bring already arisen wholesome states to fulfillment.
This is right effort.
**Right Remembering (Right Mindfulness)**
There comes a point where the mind cannot be further elevated in the same way, because we are still attached to this body and mind. Then we remember to practice the four foundations of mindfulness in order to remove that attachment.
We observe, with enthusiasm, clear comprehension, and unfailing remembering:
- the body, or feelings, or states of mind, or dhammas —
- internally, or externally, or both;
- their arising, their passing away, or both arising and passing away.
We simply remember them with wisdom, clinging to nothing, and thereby abandon greed, aversion, and delusion.
This is “right remembering / right mindfulness.”
**Right Undistractability**
When the mind continuously keeps remembering the present and does not get lost (mindfulness), it becomes more stable and collected. That collectedness of mind is called **undistractability**.
When, through the power of right mindfulness, the mind becomes more released and relaxed, there is the opportunity for:
- First jhāna: while the mind stays continuously on its object, a current-like rapture fills the whole body.
- Second jhāna: the mind lets go of the object, stands out on its own, and the current-like rapture still fills the whole body.
- Third jhāna: we let go of that current-like, body-filling rapture, and a sweet happiness remains in the mind.
- Fourth jhāna: we let go even of that sweet happiness; the mind remains equanimous, fresh, pleasant, full, and content.
**Right Wisdom**
When the mind has undistractability, it is very stable. Then it can more truly know and see the nature of the world: impermanence, suffering, and not-self.
This is right wisdom.
**Right Liberation**
When we can clearly see the truth that the world is unsatisfactory, we can let go of clinging and eradicate craving — this is “Right Liberation,” which is the end of suffering.
---
## ภาษาไทย
โดยทั่วไปเมื่อพูดถึงวิธีดับทุกข์ มักจะกล่าวว่า “ศีล ความไม่ฟุ้งซ่าน (อุนดิสแทรกแทบิลิตี) และปัญญา” เพราะสั้นและเข้าใจง่าย
แต่โดยทั่วไปพระพุทธเจ้าตรัสทางดับทุกข์ วิธีดับทุกข์ ว่าเป็นอริยมรรคมีองค์แปด “ศีล ความไม่ฟุ้งซ่าน และปัญญา” คือการย่อของอริยมรรคมีองค์แปดนั่นเอง
อริยมรรคมีองค์แปดมีอะไรบ้าง?
1. ความเห็นชอบ (สัมมาทิฏฐิ)
2. ความดำริชอบ (สัมมาสังกัปปะ)
3. เจรจาชอบ (สัมมาวาจา)
4. การงานชอบ (สัมมากัมมันตะ)
5. เลี้ยงชีพชอบ (สัมมาอาชีวะ)
6. พยายามชอบ (สัมมาวายามะ)
7. ระลึกชอบ / ระลึกได้อยู่ (สัมมาสติ)
8. ความไม่ฟุ้งซ่านชอบ / สัมมาสมาธิ — right undistractability (ม.มู. ๑๔๑)
ภิกษุณีธรรมทินนาสรุปว่า
- เจรจาชอบ การงานชอบ และเลี้ยงชีพชอบ — จัดเข้าใน **ศีล**
- พยายามชอบ ระลึกชอบ และความไม่ฟุ้งซ่านชอบ — จัดเข้าใน **ความไม่ฟุ้งซ่าน (undistractability)**
- ความเห็นชอบ และความดำริชอบ — จัดเข้าใน **ปัญญา** (ม.มู. ๔๔)
และพระพุทธเจ้าทรงสอนว่า
> “ภิกษุทั้งหลาย เหมือนอย่างว่าอรุณเป็นบุพนิมิต เป็นเครื่องหมายนำหน้าการขึ้นของดวงอาทิตย์ ฉันใด ความเห็นชอบก็เป็นบุพนิมิต เป็นเครื่องหมายนำหน้ากุศลธรรมทั้งหลาย ฉันนั้น
> ผู้มีความเห็นชอบ ความดำริชอบย่อมเกิดขึ้น
> ผู้มีความดำริชอบ เจรจาชอบย่อมเกิดขึ้น
> ผู้มีเจรจาชอบ การงานชอบย่อมเกิดขึ้น
> ผู้มีการงานชอบ เลี้ยงชีพชอบย่อมเกิดขึ้น
> ผู้มีเลี้ยงชีพชอบ พยายามชอบย่อมเกิดขึ้น
> ผู้มีพยายามชอบ ระลึกชอบย่อมเกิดขึ้น
> ผู้มีระลึกชอบ ความไม่ฟุ้งซ่านชอบย่อมเกิดขึ้น
> ผู้มีความไม่ฟุ้งซ่านชอบ ญาณชอบย่อมเกิดขึ้น
> ผู้มีญาณชอบ วิมุตติชอบย่อมเกิดขึ้น”
> (อง.ทสก. ๑๐.๑๒๑)
**สัมมาทิฏฐิ**
ความเห็นชอบคืออะไร? คือความเห็นในอริยสัจ ๔:
- ทุกข์อริยสัจ: กายใจที่เรายึดติดได้นี้ไม่เที่ยง ยึดไว้ไม่ได้ ในที่สุดต้องแตกทำลาย และเพราะมีสิ่งเหล่านี้เราจึงต้องประสบทุกข์ทั้งปวง ดังนั้นตัวมันเองจึงไม่น่าพอใจ เป็นทุกข์
- ทุกขสมุทัยอริยสัจ: ตัณหาเป็นเหตุแห่งทุกข์ทางจิต และเป็นเหตุให้เราเกิดอีกเพื่อรับทุกข์ทั้งปวง
- ทุกขนิโรธอริยสัจ: ความดับตัณหา คือความดับทุกข์
- ทุกขนิโรธคามินีปฏิปทาอริยสัจ: อริยมรรคมีองค์แปด คือทางดับทุกข์
**สัมมาสังกัปปะ**
เมื่อเรารู้อริยสัจ ๔ รู้ว่าตัณหาเป็นเหตุแห่งทุกข์แล้ว เพราะไม่อยากทุกข์ จึงย่อมไม่ตามใจความโลภ ความอยาก และจะลดมันลงเองตามธรรมชาติ
ดังนั้นความคิดของเราจึงโน้มไปสู่การออกจากความโลภในกามคุณ (๑. รูปที่น่าดู ๒. เสียงที่น่าฟัง ๓. กลิ่นที่น่าดม ๔. รสที่น่าลิ้ม ๕. โผฏฐัพพะที่น่าสัมผัส)
ความโลภเป็นเหตุแห่งโทสะทั้งปวง เพราะเมื่อโลภไม่สมหวัง โทสะจึงเกิด
เมื่อเราอบรมดำริออกจากกามแล้ว ก็ย่อมอบรมดำริไม่มีพยาบาท และดำริไม่เบียดเบียนไปพร้อมกันด้วย — นี่คือความดำริชอบ
**สัมมาวาจา**
เมื่อความคิดถูกต้อง วาจาก็จะถูกต้องตามไปด้วย เพราะวาจาคือการปรากฏออกของความคิด เราจะไม่ทำร้ายผู้อื่นด้วยวาจาเพราะโลภ โกรธ หลง — ไม่พูดเท็จ ไม่ยุยงให้แตกกัน ไม่พูดคำหยาบ ไม่พูดคำไร้ประโยชน์หรือไม่เหมาะสมที่ทำให้ผู้อื่นเดือดร้อน
นี่คือเจรจาชอบ
**สัมมากัมมันตะ**
เมื่อวาจาถูกต้อง การกระทำซึ่งหยาบกว่าวาจาก็จะถูกต้องตามไปด้วย เราจะไม่ทำร้ายผู้อื่นเพราะโลภ โกรธ หลงของตน ไม่ฆ่าสัตว์ ไม่ลักทรัพย์ ไม่ประพฤติผิดในกาม
นี่คือการงานชอบ
**สัมมาอาชีวะ**
เมื่อการกระทำถูกต้อง วิถีชีวิตและอาชีพการงานก็ย่อมถูกต้องตามไปด้วย
**สัมมาวายามะ**
เมื่อความคิด วาจา และการกระทำไม่มีโทษ จิตก็สงบ มีความมั่นใจและปีติ เราจึงรู้สึกถึงความงามของกุศลธรรม และจะเพียรยกระดับจิตต่อไป:
- เพียรไม่ให้กุศลที่ยังไม่เกิดเกิดขึ้นไม่ได้ — คือเพียรไม่ให้อกุศลที่ยังไม่เกิดเกิดขึ้น
- เพียรละอกุศลที่เกิดแล้ว
- เพียรให้อกุศลที่ยังไม่เกิด… เพียรให้กุศลที่ยังไม่เกิดให้เกิดขึ้น
- เพียรให้กุศลที่เกิดแล้วเจริญเต็มที่
นี่คือพยายามชอบ
**สัมมาสติ**
จิตยกระดับมาถึงจุดหนึ่งแล้วจะยกระดับต่อไปในแบบเดิมไม่ได้ เพราะเรายังยึดติดในกายใจนี้อยู่ ตอนนั้นเราจะระลึกได้ว่าต้องเจริญสติปัฏฐานสี่ เพื่อถอนความยึดติดในกายใจ
เราจะสังเกตด้วยความใส่ใจ รู้ชัด และระลึกได้อยู่ไม่หลงลืม:
- กาย หรือเวทนา หรือภาวะต่าง ๆ ของจิต หรือธรรม
- ภายในตน หรือภายนอก หรือทั้งสอง
- ความเกิด ความดับ หรือทั้งเกิดและดับ
เพียงระลึกถึงสิ่งเหล่านั้นด้วยปัญญา ไม่ยึดติดสิ่งใด ด้วยอย่างนี้จึงละโลภ โกรธ หลง
นี่คือ “สัมมาสติ”
**สัมมาสมาธิ — Right Undistractability**
เมื่อจิตระลึกถึงปัจจุบันอยู่เสมอ ไม่หลง (สติ) จิตจะมั่นคงและรวมตัวมากขึ้น ความรวมตัวของจิตนี้เรียกว่า **ความไม่ฟุ้งซ่าน (undistractability)**
เมื่อจิตเพราะพลังของสัมมาสติ จึงวางลงและผ่อนคลายมากขึ้น ก็มีโอกาสเกิด:
- ปฐมฌาน: ขณะจิตจดจ่อที่อารมณ์อย่างต่อเนื่อง มีปีติเหมือนกระแสไฟไหลผ่านเต็มทั่วร่างกาย
- ทุติยฌาน: จิตวางอารมณ์นั้น ตั้งเด่นขึ้นเอง ยังมีปีติเหมือนกระแสไฟไหลผ่านเต็มทั่วร่างกาย
- ตติยฌาน: เราปล่อยปีติที่เหมือนกระแสไฟและเต็มทั่วร่างกายนั้น เหลือแต่ความสุขหวาน ๆ ในใจ
- จตุตถฌาน: เราปล่อยแม้ความสุขหวาน ๆ ในใจนั้น จิตดำรงในอุเบกขา เย็นสด รื่นรมย์ อิ่มเต็ม และพอใจ
**สัมมาญาณ**
เมื่อจิตมีความไม่ฟุ้งซ่านแล้ว จะมั่นคงมาก ตอนนั้นจึงรู้เห็นความจริงของโลกได้ตรงขึ้น: ไม่เที่ยง ทุกข์ อนัตตา
นี่คือปัญญาชอบ
**สัมมาวิมุตติ**
เมื่อเราสามารถมองเห็นความจริงอย่างชัดเจนว่าโลกนี้ไม่น่าพอใจ เราก็สามารถวางความยึดมั่นถือมั่น และถอนรากถอนโคนตัณหาได้ — นี่คือ “สัมมาวิมุตติ” ซึ่งก็คือความสิ้นสุดของทุกข์
---
## Tiếng Việt
Thông thường khi nói đến phương pháp diệt khổ, người ta nói “giới, sự không tán loạn (undistractability), và tuệ” — vì ngắn gọn, dễ hiểu.
Nhưng khi Đức Phật nói về đạo diệt khổ, phương pháp diệt khổ, Ngài nói Thánh đạo tám nhánh. “Giới, sự không tán loạn, và tuệ” chính là sự cô đọng của Thánh đạo tám nhánh.
Thánh đạo tám nhánh là những gì?
1. Chánh kiến — thấy đúng
2. Chánh tư duy — suy nghĩ đúng
3. Chánh ngữ — lời nói đúng
4. Chánh nghiệp — hành vi đúng
5. Chánh mạng — cách sống / nuôi mạng đúng
6. Chánh tinh tấn — nỗ lực đúng
7. Chánh niệm — “nhớ đúng”
8. Chánh định — undistractability đúng (MN 141)
Tỳ-kheo-ni Pháp Thí tóm tắt:
- Lời nói đúng, hành vi đúng, cách sống / nuôi mạng đúng — thuộc **giới**
- Nỗ lực đúng, “nhớ đúng” / chánh niệm, và undistractability đúng — thuộc **undistractability**
- Thấy đúng và suy nghĩ đúng — thuộc **tuệ** (MN 44)
Và Đức Phật dạy:
> “Này các Tỷ-kheo, cũng như rạng đông là điềm báo, là dấu hiệu dẫn trước sự mọc của mặt trời, chánh kiến là điềm báo, là dấu hiệu dẫn trước các thiện pháp.
> Có thấy đúng thì suy nghĩ đúng sanh khởi;
> có suy nghĩ đúng thì lời nói đúng sanh khởi;
> có lời nói đúng thì hành vi đúng sanh khởi;
> có hành vi đúng thì cách sống / nuôi mạng đúng sanh khởi;
> có cách sống / nuôi mạng đúng thì nỗ lực đúng sanh khởi;
> có nỗ lực đúng thì ‘nhớ đúng’ / chánh niệm sanh khởi;
> có ‘nhớ đúng’ / chánh niệm thì undistractability đúng sanh khởi;
> có undistractability đúng thì trí đúng sanh khởi;
> có trí đúng thì giải thoát đúng sanh khởi.”
> (AN 10.121)
**Chánh kiến**
Thấy đúng là gì? Chính là thấy về Tứ Thánh Đế:
- Khổ Thánh Đế: thân tâm này mà ta có thể chấp thủ là vô thường, giữ không được, cuối cùng sẽ hoại diệt; và chính vì có chúng ta mới chịu mọi khổ, nên bản thân chúng đã không thỏa mãn, đã là khổ.
- Tập Thánh Đế: khát ái là nguyên nhân của khổ tinh thần, cũng là nguyên nhân khiến ta tái sinh để chịu mọi khổ.
- Diệt Thánh Đế: sự dừng lại của khát ái chính là sự dừng lại của khổ.
- Đạo Thánh Đế: Thánh đạo tám nhánh là đạo diệt khổ.
**Chánh tư duy**
Khi biết Tứ Thánh Đế, biết khát ái là nguyên nhân của khổ, vì không muốn khổ, ta tất nhiên không dung dưỡng tham dục, khát cầu, và sẽ tự nhiên giảm nó.
Như vậy tư duy tự nhiên nghiêng về xa lìa tham muốn hưởng thụ dục lạc giác quan (1. hình ảnh đẹp, 2. âm thanh hay, 3. mùi thơm, 4. vị ngon, 5. xúc chạm dễ chịu).
Tham dục là nguyên nhân của mọi sân: vì tham một khi không được thỏa mãn thì sân sanh.
Vì vậy khi tu tập tư duy xuất ly, ta cũng tự nhiên tu tập luôn tư duy không ác ý, không hại — đây là suy nghĩ đúng.
**Chánh ngữ**
Khi tư duy đúng, lời nói cũng đúng theo. Vì lời nói là sự hiện bày của tư duy. Ta sẽ không còn vì tham, sân, si mà hại người bằng lời — không nói dối, không chia rẽ, không nói lời thô ác, không nói lời vô ích, không thích hợp làm phiền người khác.
Đây là lời nói đúng.
**Chánh nghiệp**
Khi lời nói đúng, hành vi thô hơn lời nói cũng đúng theo. Ta cũng không vì tham, sân, si của mình mà hại người khác. Ta không sát sanh, không trộm cắp, không tà dâm.
Đây là hành vi đúng.
**Chánh mạng**
Khi hành vi ngay thẳng, cách sống và cách nuôi mạng tất nhiên cũng ngay thẳng theo.
**Chánh tinh tấn**
Khi ý, lời và việc đều không lỗi, tâm an, đầy tự tin và hỷ. Do đó ta cảm nhận vẻ đẹp của thiện pháp, và tiếp tục nỗ lực nâng tâm:
- nỗ lực không để bất thiện chưa sanh khởi được sanh;
- nỗ lực đoạn trừ bất thiện đã sanh;
- nỗ lực làm cho thiện chưa sanh được sanh;
- nỗ lực làm cho thiện đã sanh đi đến viên mãn.
Đây là nỗ lực đúng.
**Chánh niệm**
Tâm nâng lên đến một điểm thì không thể nâng tiếp theo kiểu cũ, vì ta vẫn còn chấp vào thân tâm này. Lúc ấy ta nhớ phải tu Tứ niệm xứ để trừ chấp thủ thân tâm.
Ta sẽ nhiệt tâm, hiểu rõ, giữ nhớ không quên, quán sát thân, hoặc thọ, hoặc các trạng thái của tâm, hoặc pháp:
- của mình, hoặc của người, hoặc cả hai;
- sự sanh, sự diệt, hoặc cả sanh diệt.
Chỉ đơn thuần nhớ chúng bằng tuệ, không chấp thủ gì, nhờ đó đoạn tham, sân, si.
Đây là “chánh niệm / nhớ đúng.”
**Chánh định — Right Undistractability**
Khi tâm liên tục giữ nhớ hiện tại, không lạc mất (niệm), tâm sẽ ổn định và tập trung hơn. Lực tập trung của tâm gọi là **undistractability**.
Khi nhờ lực của chánh niệm mà tâm buông hơn, thư giãn hơn, mới có cơ hội sanh:
- Sơ thiền: khi tâm liên tục trụ trên đối tượng, hỷ như dòng điện chạy qua tràn khắp thân.
- Nhị thiền: tâm buông đối tượng, tự nổi rõ; vẫn còn hỷ như dòng điện chạy qua tràn khắp thân.
- Tam thiền: ta buông hỷ như dòng điện, tràn khắp thân ấy, còn lại cảm thọ vui ngọt trong tâm.
- Tứ thiền: ta buông luôn cả vui ngọt trong tâm; tâm trụ xả, trong mát, dễ chịu, đầy đặn, thỏa mãn.
**Chánh trí**
Khi tâm có undistractability thì rất ổn định. Lúc ấy càng như thật biết, thấy sự thật của thế gian: vô thường, khổ, vô ngã.
Đây là trí tuệ đúng.
**Chánh giải thoát**
Khi chúng ta có thể nhìn rõ sự thật rằng thế gian vốn không thỏa mãn, chúng ta có thể buông bỏ chấp thủ và đoạn trừ khát ái — đây chính là “Chánh giải thoát”, cũng chính là sự chấm dứt của khổ đau.
《St. Mary》
《St. Mary》
【中文/English/Tiếng Việt/ไทย】
天主教的聖母瑪利亞是很偉大的，孕育、照顧了耶穌，直至他長大成人。耶穌才能夠啟蒙芸芸眾生，接引他們生天。
而且聖母瑪利亞也是一位很謙卑的人，完全順從上帝。 天主教徒都相信她終生保持童貞，對應出家人的梵行戒--遠離、戒絕性行為
所以絕對是一位值得尊重的人，天主教都把她封聖為‘St. Mary’
香港的St. Mary's Canossian College 也很厲害，時不時都會出產DSE 狀元的，有一屆的狀元編輯都認識，編輯的親人就是在那裡讀書的了。編輯小時候也上過St. Mary's 的慕道班，當時授課的修女是「烈修女 」，不知道她現在還安好嗎？
來到香港的佛教，應該所有人都認識翁靜晶師姐啦？
Wikipedia 的資料說她的英文名叫 ‘Mary Jean Reimer’ ，編輯又稱她做‘Auntie Mary’
如果說錯 auntie 的名，auntie可以隨時whatsapp 編輯，編輯請 auntie 吃飯😂
說到這裡，不如Auntie Mary 又來當佛教的‘St. Mary’ 囖~😂
很簡單而已，人人都做到
佛陀說，任何人能夠【確信】或者【經智慧一定程度的沉思後接受】以下道理，當下就立即脫離凡夫的身份，成為‘隨信行者’、‘隨法行者’，他不可能會再造出那些嚴重、會導致投生到地獄、餓鬼、畜生道的惡業，而且不可能到死時還未證初果
是什麼道理？ 要留心聽了：
身體是無常的： 眼睛不停在動，耳膜不斷在震動，鼻子裡的嗅覺受體不停接收和釋放氣味的化學物，舌頭不停在動，手腳不斷在動
心也是無常的：心就是我們的覺知之流，它不斷生滅去覺知不同的目標，例如影像、聲音、氣味、味道、所觸、感受、記憶、思想、甚至是覺知本身 （SN25.1）
根據編輯所觀察，這些‘隨信行者’和‘隨法行者’，五戒仍是不乾淨的，仍會犯戒，例如喝酒。
如果真的證了初果，就成為了佛教中的‘聖人’了，五戒（1.不殺生 2.不偷盜 3.不邪淫 4.不說謊 5.不飲酒吸毒）就會自然而然地完全乾淨的了
但怎樣證初果？ 也不是難事。這要認識四聖諦：
苦聖諦： 所有負面情緒、不好的遭遇、老、病、死就是痛苦、不讓人滿意的(dukkha)。因為有這個身心，才要經歷這一切痛苦；而且，身心本來就是無常的，無常、留不住、終究會壞滅的東西，本身就是不讓人滿意的。 所以佛陀說，簡而言之，這個可以被我們執著的身心就是不讓人滿意的
苦集聖諦： 內心的渴求就是痛苦的原因。渴求一得不到滿足，就會有精神上的痛苦。 如果渴求得到滿足，又會生起喜悅和貪慾，推動我們再次投生、獲得新一期生命的身心，再次遭受一切痛苦。
苦滅聖諦：渴求一完全止息，精神上的痛苦也會立即一併完全止息。而且，死後不會再產生新一期生命的身心去承受一切痛苦了，簡而言之，就是不用再投胎了！
苦滅之道聖諦：去除痛苦的方法，就是八聖道。八聖道又可以濃縮為戒、定、慧
戒就是懂節制、人品好，不傷害自己、不傷害別人。當我們人品好，我們就能光明磊落、心安理得，內心不容易後悔和混亂，容易平靜、集中起來。心的集中力就叫做‘定’
我們就透過直接修習禪定來加深定力，可以選以下我們樂在其中、欲罷不能、佛陀教導的幾十種禪修方法之一來修習：
為什麼定力那麼重要？ 因為如果我們的心不集中，是無法高效能地工作的--不論是世俗的動作還是修行上。當我們的心夠集中，就可以思維或者覺察我們在執著的那樣東西、這個世界、身體和心的無常性、不讓人滿意性、無我性（沒有一個叫‘我’的實體、沒有東西是屬於‘我的’，因為它們都無法被隨心所欲地掌控）來放下執著、去除渴求
假如我們能去除一切渴求，這就是痛苦的終結了
佛陀說，只要我們對這四聖諦沒有任何疑惑、懷疑，我們就是入流者/初果聖者，不會再墮落惡道，未來肯定會證悟涅槃 （SN24.1）
怎樣檢查自己是否初果聖者？
祂們肯定會具備四不壞淨的：
1.對佛陀的覺悟有不壞的信心
2.對佛法（四聖諦）的真確性有不壞的信心
3.對聖僧眾（初道者、初果聖者、二道者、二果聖者、三道者、三果聖者、阿羅漢道者、阿羅漢）具備德行這個事實有不壞的信心
4.自然、沒刻意地也具備圓滿的五戒，就算被威迫利誘也不會有破損（AN5.179）
期待 Auntie Mary 成為 St.Mary🫡🙏
## English
The Blessed Virgin Mary of the Catholic Church is truly great. She conceived, gave birth to, and cared for Jesus until he grew into adulthood. Only then could Jesus enlighten countless beings and lead them toward heaven.
Mary was also a very humble person, completely obedient to God. Catholics believe she remained a virgin all her life, which corresponds to the monastic precept of celibacy—renouncing and abstaining from sexual activity.
So she is absolutely someone worthy of respect. The Catholic Church honours her as St. Mary.
Hong Kong’s St. Mary’s Canossian College is also outstanding. It produces DSE top scorers from time to time. The editor even knows one year’s top scorer; a relative of the editor studied there. When the editor was little, he also attended a catechism class at St. Mary’s. The nun who taught then was “Sister Lit”—I wonder if she is still well.
As for Hong Kong's Buddhism , surely everyone knows Sis. Yung Ching-ching? Wikipedia says her English name is Mary Jean Reimer. The editor also calls her “Auntie Mary.”
If the editor gets Auntie’s name wrong, Auntie can WhatsApp anytime—the editor will treat Auntie to a meal 😂
That said… why doesn’t Auntie Mary just become Buddhism’s “St. Mary” as well~ 😂
It’s actually simple. Anyone can do it.
The Buddha said that anyone who can **firmly believe**, or **accept after a certain degree of wise reflection**, the following teaching immediately ceases to be an ordinary worldling and becomes a “faith-follower” or a “Dhamma-follower.” Such a person can no longer perform those grave unwholesome deeds that lead to rebirth in hell, the realm of hungry ghosts, or the animal realm, and it is impossible that they should die without having realized stream-entry.
What is that teaching? Listen carefully:
The body is impermanent: the eyes keep moving, the eardrums keep vibrating, the olfactory receptors in the nose keep receiving and releasing chemical odorants, the tongue keeps moving, the hands and feet keep moving.
The mind is also impermanent: the mind is the stream of awareness. It continually arises and ceases as it knows different objects—sights, sounds, smells, tastes, touches, feelings, memories, thoughts, even awareness itself (SN 25.1).
From what the editor has observed, these “faith-followers” and “Dhamma-followers” still do not keep the Five Precepts perfectly. They still break precepts—for example, by drinking alcohol.
Only when one truly realizes stream-entry does one become a “noble one” in Buddhism. Then the Five Precepts (1. not killing 2. not stealing 3. no sexual misconduct 4. not lying 5. no intoxicants) become naturally and completely pure.
But how does one realize stream-entry? It is not that hard. One must know the Four Noble Truths:
**The Noble Truth of Suffering:** All negative emotions, unfortunate experiences, aging, sickness, and death are suffering—unsatisfactory (*dukkha*). Because there is this body-and-mind, one must undergo all this pain. Moreover, body and mind are themselves impermanent. What is impermanent, unretainable, and bound to break down is itself unsatisfactory. So the Buddha said, in brief: this body-and-mind that can be clung to is unsatisfactory.
**The Noble Truth of the Origin of Suffering:** Craving in the mind is the cause of suffering. When craving is not fulfilled, there is mental pain. When craving is fulfilled, delight and greed arise, driving us to be reborn again, to obtain a new body-and-mind, and to suffer once more.
**The Noble Truth of the Cessation of Suffering:** When craving completely ceases, mental suffering ceases at once as well. After death, no new body-and-mind arises to bear all that pain. In short: no more rebirth.
**The Noble Truth of the Path Leading to the Cessation of Suffering:** The way to remove suffering is the Noble Eightfold Path, which can be condensed into Precept, samadhi, and wisdom.
Precept means self-restraint and good character—not harming oneself or others. When our character is good, we can be open and at ease, the mind is less prone to regret and confusion, and it becomes easier to settle and concentrate. That undistractability of mind is called *samādhi*.
We then deepen this undistractability by directly practising meditation, choosing one of the dozens of meditation methods taught by the Buddha that we genuinely enjoy and cannot put down:
Why is undistractability so important? Because if the mind is not collected, it cannot work efficiently—whether in worldly tasks or in practice. When the mind is sufficiently concentrated, we can contemplate or observe the impermanence, unsatisfactoriness, and not-self nature (there is no entity called “I,” and nothing belongs to “me,” because none of it can be controlled as we wish) of whatever we cling to, of this world, of body and mind —and thereby let go of clinging and remove craving.
If we can remove all craving, that is the end of suffering.
The Buddha said that as long as we have no doubt or uncertainty about these Four Noble Truths, we are stream-enterers / noble ones of the first fruit. We will not fall into woeful realms again, and we will certainly realize Nibbāna in the future (SN 24.1).
How can one check whether one is a stream-enterer?
They will definitely possess the four unshakable confidences:
1. Unshakable confidence in the Buddha’s awakening
2. Unshakable confidence in the truth of the Dhamma (the Four Noble Truths)
3. Unshakable confidence in the fact that the noble Sangha—those on the path to stream-entry, stream-enterers, those on the path to once-returning, once-returners, those on the path to non-returning, non-returners, those on the path to arahantship, and arahants—possess virtue
4. Naturally, without forced effort, they keep the Five Precepts perfectly; even under threat or inducement they will not break them (AN 5.179)
Looking forward to Auntie Mary becoming St. Mary 🫡🙏
---
## Tiếng Việt
Đức Maria Đồng Trinh của Giáo hội Công giáo thật sự rất vĩ đại. Ngài đã thụ thai, sinh ra và chăm sóc Chúa Giêsu cho đến khi Ngài trưởng thành. Chỉ khi ấy Chúa Giêsu mới có thể khai sáng vô số chúng sinh và dẫn họ về thiên đàng.
Đức Maria cũng là một người rất khiêm hạ, hoàn toàn vâng phục Thiên Chúa. Người Công giáo tin rằng Ngài giữ đồng trinh suốt đời, tương ứng với giới Phạm hạnh của người xuất gia—xa lìa và đoạn tuyệt hành vi tình dục.
Vì thế Ngài chắc chắn là người đáng được tôn kính. Giáo hội Công giáo tôn Ngài là St. Mary.
Trường St. Mary’s Canossian College ở Hồng Kông cũng rất xuất sắc. Thỉnh thoảng trường vẫn có thủ khoa DSE. Biên tập thậm chí quen một thủ khoa của một khóa; người thân của biên tập từng học ở đó. Thời nhỏ, biên tập cũng từng học lớp giáo lý tại St. Mary’s. Nữ tu giảng dạy lúc ấy là “Sơ Liệt”—không biết giờ Sơ còn mạnh khỏe không?
Còn Phật giáo ở Hồng Kông, chắc ai cũng biết sư tỷ Ông Tịnh Tinh chứ? Wikipedia ghi tên tiếng Anh của bà là Mary Jean Reimer. Biên tập còn gọi bà là “Auntie Mary.”
Nếu biên tập gọi nhầm tên auntie, auntie cứ WhatsApp anytime—biên tập sẽ mời auntie ăn cơm 😂
Nói vậy… sao Auntie Mary không trở thành luôn “St. Mary” của Phật giáo đi~ 😂
Thật ra rất đơn giản. Ai cũng làm được.
Đức Phật dạy rằng bất kỳ ai có thể **tin chắc**, hoặc **chấp nhận sau khi suy xét bằng trí tuệ đến một mức độ nào đó** lời dạy sau đây, ngay lúc ấy liền thôi không còn là phàm phu, mà trở thành “tùy tín hành giả” hoặc “tùy pháp hành giả.” Người ấy không còn có thể tạo những nghiệp bất thiện nặng nề dẫn đến tái sinh địa ngục, cõi ngạ quỷ, hay súc sinh, và không thể chết đi mà chưa chứng Nhập lưu.
Lời dạy đó là gì? Hãy lắng nghe kỹ:
Thân là vô thường: mắt không ngừng chuyển động, màng nhĩ không ngừng rung, thụ thể khứu giác trong mũi không ngừng tiếp nhận và nhả các chất hóa học của mùi, lưỡi không ngừng cử động, tay chân không ngừng vận động.
Tâm cũng vô thường: tâm chính là dòng giác tri. Nó liên tục sinh diệt khi nhận biết các đối tượng khác nhau—sắc, thanh, hương, vị, xúc, cảm thọ, ký ức, tư tưởng, thậm chí chính sự giác tri (SN 25.1).
Theo quan sát của biên tập, những “tùy tín hành giả” và “tùy pháp hành giả” này vẫn chưa giữ Năm Giới một cách hoàn toàn trong sạch. Họ vẫn còn phạm giới—ví dụ như uống rượu.
Chỉ khi thật sự chứng Nhập lưu, người ấy mới trở thành “bậc Thánh” trong Phật giáo. Lúc ấy Năm Giới (1. không sát sinh 2. không trộm cắp 3. không tà dâm 4. không nói dối 5. không dùng chất say) sẽ tự nhiên và hoàn toàn trong sạch.
Nhưng làm sao chứng Nhập lưu? Cũng không khó. Cần phải biết Tứ Thánh Đế:
**Khổ Thánh Đế:** Mọi cảm xúc tiêu cực, những chuyện chẳng lành, già, bệnh và chết đều là khổ—là điều không vừa ý (*dukkha*). Vì có thân-tâm này, nên phải trải qua mọi khổ ấy. Hơn nữa, thân và tâm vốn đã vô thường. Cái vô thường, giữ không được, cuối cùng phải hoại diệt, tự nó đã là không vừa ý. Cho nên Đức Phật nói, nói ngắn gọn: chính thân-tâm có thể bị chấp trước này là không vừa ý.
**Tập Thánh Đế:** Sự khao khát trong tâm là nguyên nhân của khổ. Khi khao khát không được thỏa, sẽ có khổ tinh thần. Khi khao khát được thỏa, hỷ lạc và tham dục sanh khởi, thúc đẩy chúng ta tái sinh lần nữa, nhận lấy thân-tâm đời mới, rồi lại chịu khổ.
**Diệt Thánh Đế:** Khi khao khát hoàn toàn dừng lại, khổ tinh thần cũng liền hoàn toàn dừng. Sau khi chết, không còn thân-tâm đời mới sanh ra để chịu mọi khổ ấy. Nói ngắn: không còn tái sinh.
**Đạo Thánh Đế dẫn đến sự diệt khổ:** Phương pháp trừ khổ là Bát Thánh Đạo, có thể cô đọng thành Giới, định (*samādhi*) và tuệ.
Giới nghĩa là tự chế và phẩm hạnh tốt—không hại mình, không hại người. Khi phẩm hạnh tốt, ta có thể đường hoàng và an nhiên, tâm ít hối hận và rối loạn, dễ lắng và tập trung hơn. Sự không bị phân tán của tâm ấy gọi là *samādhi*.
Chúng ta rồi đào sâu sự không bị phân tán này bằng cách trực tiếp tu thiền, chọn một trong vài chục pháp thiền Đức Phật đã dạy mà mình thật sự thích và không muốn dừng:
Vì sao sự không bị phân tán lại quan trọng đến vậy? Vì nếu tâm không được thu nhiếp, nó không thể làm việc hiệu quả—dù là việc thế gian hay việc tu. Khi tâm đủ tập trung, ta có thể tư duy hoặc quán sát tính vô thường, tính không vừa ý và tính vô ngã (không có một thực thể gọi là “tôi”, cũng không có gì thuộc về “của tôi”, vì không thứ nào có thể bị điều khiển theo ý muốn) của bất cứ điều gì ta đang chấp, của thế gian này, của thân và tâm—nhờ đó buông chấp và trừ khát ái.
Nếu trừ được hết khát ái, đó chính là sự chấm dứt của khổ.
Đức Phật dạy rằng chỉ cần chúng ta không còn nghi ngờ hay do dự về Tứ Thánh Đế này, chúng ta đã là bậc Nhập lưu / Thánh sơ quả. Chúng ta sẽ không còn đọa vào ác đạo, và tương lai nhất định sẽ chứng Niết-bàn (SN 24.1).
Làm sao kiểm tra mình có phải bậc Nhập lưu?
Các vị ấy nhất định có bốn đức tin bất hoại:
1. Tín tâm bất hoại đối với sự giác ngộ của Đức Phật
2. Tín tâm bất hoại đối với tính chân thật của Pháp (Tứ Thánh Đế)
3. Tín tâm bất hoại đối với sự thật rằng Thánh Tăng chúng—các vị đang trên đạo hướng Nhập lưu, các bậc Thánh Nhập lưu, các vị đang trên đạo hướng Nhất lai, các bậc Thánh Nhất lai, các vị đang trên đạo hướng Bất lai, các bậc Thánh Bất lai, các vị đang trên đạo hướng A-la-hán, và các bậc A-la-hán—đều có giới hạnh
4. Tự nhiên, không cần cố ép, các vị giữ Năm Giới hoàn toàn viên mãn; dù bị đe dọa hay dụ dỗ cũng không phá giới (AN 5.179)
Mong Auntie Mary trở thành St. Mary 🫡🙏
---
## ไทย
พระนางมารีย์พรหมจารีของพระศาสนจักรคาทอลิกนั้นยิ่งใหญ่มาก พระนางทรงตั้งครรภ์ ทรงประสูติ และทรงเลี้ยงดูพระเยซูจนพระองค์เติบโตเป็นผู้ใหญ่ จากนั้นพระเยซูจึงได้ทรงโปรดสัตว์โลกมากมาย และนำพวกเขาไปสู่สวรรค์
พระนางมารีย์ยังเป็นผู้ถ่อมตนอย่างยิ่ง เชื่อฟังพระเจ้าโดยสมบูรณ์ ชาวคาทอลิกเชื่อว่าพระนางรักษาพรหมจรรย์ตลอดชีวิต ซึ่งสอดคล้องกับสิกขาบทของนักบวชเรื่องพรหมจรรย์ คือการละและเว้นจากกามกิจ
ดังนั้นพระนางจึงเป็นผู้ที่สมควรได้รับความเคารพอย่างแน่นอน พระศาสนจักรคาทอลิกจึงยกย่องพระนางเป็น St. Mary
โรงเรียน St. Mary’s Canossian College ที่ฮ่องกงก็เก่งมากเช่นกัน บ่อยครั้งมีนักเรียนสอบได้ที่หนึ่งใน DSE บรรณาธิการรู้จักเด็กสอบได้ที่หนึ่งรุ่นหนึ่งด้วย ญาติของบรรณาธิการเรียนที่นั่น ตอนเด็ก ๆ บรรณาธิการก็เคยเข้าชั้นสอนคำสอนที่ St. Mary’s พระพี่เลี้ยงที่สอนตอนนั้นชื่อ “ซิสเตอร์เหลี่ยต” ไม่ทราบว่าท่านยังสบายดีอยู่หรือไม่
ส่วนพระพุทธศาสนาในฮ่องกง ทุกคนน่าจะรู้จักพี่สาวอองจิ้งจิงใช่ไหม Wikipedia บอกว่าชื่อภาษาอังกฤษคือ Mary Jean Reimer บรรณาธิการเรียกท่านว่า “Auntie Mary”
ถ้าบรรณาธิการเรียกชื่อ auntie ผิด auntie ทัก WhatsApp มาได้เลย บรรณาธิการเลี้ยงข้าว 😂
พูดถึงตรงนี้… ไม่เช่นนั้น Auntie Mary จะมาเป็น “St. Mary” ของพระพุทธศาสนาเสียเลยดีไหม~ 😂
ง่ายนิดเดียว ใคร ๆ ก็ทำได้
พระพุทธเจ้าตรัสว่า ผู้ใดสามารถ **เชื่อมั่น** หรือ **ยอมรับหลังจากพิจารณาด้วยปัญญาในระดับหนึ่ง** ในคำสอนต่อไปนี้ ผู้นั้นในขณะนั้นก็พ้นจากความเป็นปุถุชน กลายเป็นผู้ปฏิบัติตามศรัทธา หรือผู้ปฏิบัติตามธรรม ผู้นั้นจะไม่ทำกรรมชั่วร้ายแรงที่นำไปสู่การเกิดในนรก เปรต หรือกำเนิดสัตว์เดรัจฉานอีก และเป็นไปไม่ได้ที่จะตายไปโดยยังไม่บรรลุโสดาบัน
คำสอนนั้นคืออะไร โปรดฟังให้ดี:
ร่างกายไม่เที่ยง ตาขยับอยู่เสมอ เยื่อแก้วหูสั่นอยู่เสมอ ตัวรับกลิ่นในจมูกรับและปล่อยสารเคมีของกลิ่นอยู่เสมอ ลิ้นขยับอยู่เสมอ มือเท้าเคลื่อนไหวอยู่เสมอ
จิตก็ไม่เที่ยงเช่นกัน จิตคือกระแสแห่งการรู้ มันเกิดดับอยู่ตลอดเมื่อรู้อารมณ์ต่าง ๆ เช่น รูป เสียง กลิ่น รส โผฏฐัพพะ เวทนา ความจำ ความคิด แม้แต่การรู้เอง (SN 25.1)
จากที่บรรณาธิการสังเกต ผู้ปฏิบัติตามศรัทธาและผู้ปฏิบัติตามธรรมเหล่านี้ ศีลห้ายังไม่บริสุทธิ์โดยสมบูรณ์ ยังผิดศีล เช่น ดื่มสุรา
เมื่อบรรลุโสดาบันจริง ๆ จึงจะเป็น “อริยบุคคล” ในพระพุทธศาสนา ศีลห้า (1. ไม่ฆ่าสัตว์ 2. ไม่ลักทรัพย์ 3. ไม่ประพฤติผิดในกาม 4. ไม่พูดเท็จ 5. ไม่เสพของมึนเมา) จะบริสุทธิ์ครบถ้วนเองตามธรรมชาติ
แล้วจะบรรลุโสดาบันอย่างไร ก็ไม่ยาก ต้องรู้จักอริยสัจสี่:
**ทุกขอริยสัจ:** อารมณ์ด้านลบทั้งปวง เหตุการณ์ที่ไม่ดี ความแก่ ความเจ็บ และความตาย คือทุกข์ คือสิ่งที่ไม่น่าพอใจ (*dukkha*) เพราะมีกายใจนี้ จึงต้องประสบทุกข์เหล่านี้ และกายใจเองก็ไม่เที่ยง สิ่งที่ไม่เที่ยง ยึดไว้ไม่ได้ สุดท้ายต้องแตกทำลาย ตัวมันเองก็ไม่น่าพอใจ พระพุทธเจ้าจึงตรัสโดยย่อว่า กายใจที่เรายึดติดได้นี้เอง คือสิ่งที่ไม่น่าพอใจ
**ทุกขสมุทัยอริยสัจ:** ความอยากในใจคือเหตุแห่งทุกข์ อยากแล้วไม่สมหวังก็มีทุกข์ทางใจ ถ้าอยากแล้วสมหวัง ก็เกิดความเพลิดเพลินและความโลภ ผลักดันให้เกิดใหม่ ได้กายใจชุดใหม่ แล้วรับทุกข์อีกครั้ง
**ทุกขนิโรธอริยสัจ:** เมื่อความอยากดับสิ้น ทุกข์ทางใจก็ดับสิ้นทันทีด้วย และหลังตายจะไม่เกิดกายใจชุดใหม่มาแบกรับทุกข์อีก สั้น ๆ คือไม่ต้องเกิดอีก
**ทุกขนิโรธคามินีปฏิปทาอริยสัจ:** ทางดับทุกข์คืออริยมรรคมีองค์แปด ซึ่งย่อได้เป็น ศีล สมาธิ และปัญญา
ศีลหมายถึงการสำรวมระวังและมีคุณธรรมดี ไม่ทำร้ายตนเอง ไม่ทำร้ายผู้อื่น เมื่อคุณธรรมดี เราจึงเปิดเผยและเป็นธรรม ใจไม่ค่อยเสียใจและวุ่นวาย จึงสงบและตั้งมั่นได้ง่าย ความไม่ฟุ้งซ่านของใจนั้นเรียกว่า *สมาธิ*
จากนั้นเราเจริญความไม่ฟุ้งซ่านนี้ให้ลึกด้วยการเจริญภาวนาโดยตรง เลือกวิธีกรรมฐานที่พระพุทธเจ้าทรงสอนไว้หลายสิบวิธี วิธีที่เราชอบจริง ๆ และทำแล้วอยากทำต่อ:
ทำไมความไม่ฟุ้งซ่านจึงสำคัญนัก เพราะถ้าใจไม่ตั้งมั่น จะทำงานได้อย่างมีประสิทธิภาพไม่ได้ ทั้งเรื่องทางโลกและทางธรรม เมื่อใจตั้งมั่นพอ จึงสามารถพิจารณาหรือรู้เห็นความไม่เที่ยง ความไม่น่าพอใจ และความเป็นอนัตตา (ไม่มีตัวตนที่เรียกว่า “เรา” ไม่มีอะไรเป็นของ “เรา” เพราะบังคับให้เป็นไปตามใจไม่ได้) ของสิ่งที่ยึด ของโลกนี้ ของกายและใจ เพื่อวางความยึดและถอนความอยาก
ถ้าถอนความอยากได้ทั้งหมด นั่นคือความจบสิ้นของทุกข์
พระพุทธเจ้าตรัสว่า เพียงเราไม่มีความสงสัยคลางแคลงในอริยสัจสี่นี้ เราก็เป็นโสดาบัน / พระอริยะชั้นต้น จะไม่ตกอบายอีก และต่อไปจะตรัสรู้พระนิพพานอย่างแน่นอน (SN 24.1)
จะตรวจอย่างไรว่าตนเป็นโสดาบัน
ท่านเหล่านั้นจะต้องมีความเชื่อมั่นอันไม่คลอนแคลนสี่ประการ:
1. ความเชื่อมั่นที่ไม่คลอนแคลนต่อการตรัสรู้ของพระพุทธเจ้า
2. ความเชื่อมั่นที่ไม่คลอนแคลนต่อความจริงของพระธรรม (อริยสัจสี่)
3. ความเชื่อมั่นที่ไม่คลอนแคลนในความจริงที่ว่าพระอริยสงฆ์ ได้แก่ ผู้ดำเนินในโสดาปัตติมรรค ผู้เป็นโสดาบัน ผู้ดำเนินในสกทาคามิมรรค ผู้เป็นสกทาคามี ผู้ดำเนินในอนาคามิมรรค ผู้เป็นอนาคามี ผู้ดำเนินในอรหัตตมรรค และพระอรหันต์ มีศีล
4. มีศีลห้าบริบูรณ์เองตามธรรมชาติ โดยไม่ต้องฝืนใจ แม้ถูกขู่เข็ญหรือล่อใจก็ไม่ขาดตกบกพร่อง (AN 5.179)
ขอรอวันที่ Auntie Mary จะเป็น St. Mary 🫡🙏
original image cred. to 翁靜晶. *image modified by AI
《九品芝麻官 The Ninth-Rank Sesame Official ขุนนางงาดำชั้นเก้า Ông quan vặt hạng chín》
《九品芝麻官 The Ninth-Rank Sesame Official ขุนนางงาดำชั้นเก้า Ông quan vặt hạng chín》
佛陀解釋無我，是這樣的：「假如身體/感受/認知/意圖/覺知真的是『我』，它就不該受折磨（ābādha），而且我們應該能對身體/感受/認知/意圖/覺知下命令：『我的身體/感受/認知/意圖/覺知要變成這樣，不要變成那樣。』
但事實上，身體/感受/認知/意圖/覺知不是『我』，所以它會遭受折磨；我們也沒辦法對身體/感受/認知/意圖/覺知說：『要這樣，不要那樣。』」 （SN22.59）
有些人就會反駁：
‘吶，我現在不就舉起了自己的手了嗎？我可以控制到自己的身體啊，身體怎會不是我的？’
‘吶，現在我可以命令自己的心想起以前開心的事情，心立即變得開心了，我可以控制到自己的記憶（認知的一部分）、意圖和感受啊，認知、意圖和感受怎會不是我的？’
‘吶，現在我閉上眼睛，就立刻感知不到影像啦，我可以控制到自己的覺知，覺知怎會不是我的？’
哎！😂
大家知道這是什麼嗎？
九品芝麻官！😂
就好像一個國王那樣，當他在自己的國土中能夠行使絕對的權力，能夠完全控制誰生誰死、誰被驅逐出境、誰的財產被沒收。他說這個王國是屬於他的，那麼恐怕沒人敢出聲（Ref. MN35）
但我們在他的國土裡只是一個九品芝麻小官，行使著芝麻般的權力，就說這個王國是我們的？😂
這等於什麼？
在北韓裡對著金正恩大佬說：‘北韓是我的’😂☠️
如果身心真的是‘我’，我們就能完全控制它
因為在‘我’之中的一切，就是‘我的’
我們可以命令讓身體立刻變得像碧咸 David Beckham
、 Sammy Leung森美大哥那麼型仔嗎？可以命令讓自己立刻變得像 BLACKPINK ROSÉ 那麼美麗嗎？
我們可以命令自己的心一直保持在快樂的感受之中嗎？
我們可以刪掉所有不好的記憶，留下好的記憶嗎？
我們可以命令自己不會再胡思亂想嗎？
我們可以立即熄掉這個覺知嗎？
可見‘我’是不存在的~
**English**
The Buddha explained non-self like this:
“If the body / feeling / perception / intention / awareness were truly ‘me,’ it should not be subject to affliction (*ābādha*), and we should be able to command it: ‘Let my body / feeling / perception / intention / awareness be like this; let it not be like that.’
But in fact they are not ‘me,’ so they suffer affliction; and we cannot order them: ‘Be like this, not like that.’” (SN 22.59)
Some people object:
“Look, I just raised my own hand. I can control my body—so how can the body not be mine?”
“Look, I can tell my mind to recall a happy memory, and it immediately becomes happy. I can control memory (part of perception), intention, and feeling—so how can they not be mine?”
“Look, I close my eyes and instantly stop seeing images. I can control awareness—so how can awareness not be mine?”
Come on. 😂
Know what this is?
A ninth-rank sesame official. 😂
It’s like a king: in his own country he can exercise absolute power—who lives, who dies, who is banished, whose property is seized. If he says the kingdom is his, no one dares object. (cf. MN 35)
But we, in that same kingdom, are only a tiny ninth-rank clerk with sesame-sized power—and we still say the kingdom is ours? 😂
What’s that like?
Standing in North Korea and telling Kim Jong-un: “North Korea is mine.” 😂☠️
If body and mind were truly “me,” we could control them completely.
Because whatever is inside “me” would be “mine.”
Can we order the body to become instantly as handsome as David Beckham or Sammy Leung?
Can we order ourselves to become instantly as beautiful as BLACKPINK’s Rosé?
Can we command the mind to stay in pleasant feeling forever?
Can we delete every bad memory and keep only the good ones?
Can we order ourselves never to wander into random thoughts again?
Can we switch this awareness off at once?
So you can see: this “I” does not exist.
---
**ไทย**
พระพุทธเจ้าทรงอธิบายเรื่องอนัตตาไว้แบบนี้:
“ถ้ากาย / เวทนา / สัญญา / เจตนา / วิญญาณ เป็น ‘เรา’ จริง มันไม่ควรต้องถูกบีบคั้น (*ābādha*) และเราควรสั่งได้ว่า ‘ขอกาย / เวทนา / สัญญา / เจตนา / วิญญาณ ของเราจงเป็นอย่างนี้ อย่าเป็นอย่างนั้น’
แต่ความจริงมันไม่ใช่ ‘เรา’ จึงต้องถูกบีบคั้น และเราสั่งไม่ได้ว่า ‘จงเป็นอย่างนี้ อย่าเป็นอย่างนั้น’” (SN 22.59)
บางคนเถียงว่า:
“นี่ไง ตอนนี้เรายกมือตัวเองได้เลย ควบคุมกายได้ แล้วกายจะไม่ใช่ของเราได้ยังไง?”
“นี่ไง ตอนนี้เราสั่งใจให้นึกถึงเรื่องสุขเก่า ๆ แล้วใจก็สุขทันที ควบคุมความจำ (ส่วนหนึ่งของสัญญา) เจตนา และเวทนาได้ แล้วพวกมันจะไม่ใช่ของเราได้ยังไง?”
“นี่ไง หลับตาปุ๊บก็ไม่เห็นภาพปั๊บ ควบคุมวิญญาณได้ แล้ววิญญาณจะไม่ใช่ของเราได้ยังไง?”
เฮ้อ! 😂
รู้ไหมว่านี่คืออะไร?
ขุนนางงาดำชั้นเก้า! 😂
เหมือนพระราชา ในแว่นแคว้นของพระองค์ทรงใช้อำนาจเด็ดขาดได้—ใครเกิด ใครตาย ใครถูกเนรเทศ ใครถูกยึดทรัพย์ พระองค์ตรัสว่าอาณาจักรนี้เป็นของพระองค์ ก็คงไม่มีใครกล้าเถียง (อ้าง MN 35)
แต่เราในอาณาจักรนั้นเป็นแค่ขุนนางจิ๋วชั้นเก้า มีอำนาจแค่เม็ดงา แล้วยังบอกว่าอาณาจักรนี้เป็นของเรา? 😂
เท่ากับอะไร?
ไปยืนในเกาหลีเหนือแล้วบอกคิม จองอึนว่า “เกาหลีเหนือเป็นของกู” 😂☠️
ถ้ากายใจเป็น “เรา” จริง เราต้องควบคุมมันได้หมด
เพราะสิ่งที่อยู่ใน “เรา” ก็ต้องเป็น “ของเรา”
สั่งให้กายกลายเป็นหล่อแบบเดวิด เบคแฮม หรือ Sammy Leung ได้ทันทีไหม?
สั่งให้ตัวเองสวยแบบโรเซ่ BLACKPINK ได้ทันทีไหม?
สั่งให้ใจอยู่ในเวทนาที่เป็นสุขตลอดเวลาได้ไหม?
ลบความจำไม่ดีทั้งหมด เหลือแต่ความจำดีได้ไหม?
สั่งไม่ให้ใจคิดฟุ้งซ่านอีกได้ไหม?
ดับวิญญาณนี้ได้ทันทีไหม?
จะเห็นได้ว่า “ตัวเรา” ไม่มีอยู่จริง
---
**Tiếng Việt**
Đức Phật giải thích vô ngã như thế này:
“Nếu thân / cảm thọ / nhận biết / ý định / nhận thức thật sự là ‘tôi’, thì nó không nên bị hành hạ (*ābādha*), và ta phải ra lệnh được: ‘Thân / cảm thọ / nhận biết / ý định / nhận thức của ta hãy như thế này, đừng như thế kia.’
Nhưng thực tế chúng không phải là ‘tôi’, nên chúng bị hành hạ; và ta cũng không thể bảo chúng: ‘Hãy như thế này, đừng như thế kia.’” (SN 22.59)
Có người phản bác:
“Này, giờ tôi vừa giơ tay của mình lên đó thôi. Tôi kiểm soát được thân, sao thân lại không phải của tôi?”
“Này, giờ tôi bảo tâm nhớ lại chuyện vui cũ, tâm lập tức vui. Tôi kiểm soát được trí nhớ (một phần của nhận biết), ý định và cảm thọ, sao chúng lại không phải của tôi?”
“Này, giờ tôi nhắm mắt là lập tức không thấy hình ảnh. Tôi kiểm soát được nhận thức, sao nhận thức lại không phải của tôi?”
Trời ơi! 😂
Biết đây là gì không?
Ông quan vặt hạng chín! 😂
Giống như một vị vua: trong lãnh thổ của mình ông ta nắm quyền tuyệt đối—ai sống, ai chết, ai bị đày, tài sản ai bị tịch thu. Ông nói vương quốc này là của ông, e rằng chẳng ai dám cãi. (Tham chiếu MN 35)
Còn chúng ta trong vương quốc ấy chỉ là một ông quan nhỏ hạng chín, quyền lực nhỏ như hạt mè, vậy mà bảo vương quốc này là của mình? 😂
Ngang với việc gì?
Đứng ở Triều Tiên rồi bảo Kim Jong-un: “Triều Tiên là của tôi.” 😂☠️
Nếu thân tâm thật sự là “tôi”, ta phải điều khiển chúng hoàn toàn.
Vì mọi thứ nằm trong “tôi” chính là “của tôi”.
Ta có thể ra lệnh cho thân lập tức đẹp trai như David Beckham hay Sammy Leung không?
Có thể ra lệnh cho mình lập tức xinh đẹp như Rosé của BLACKPINK không?
Có thể ra lệnh cho tâm luôn ở trong cảm thọ vui không?
Có thể xóa hết ký ức xấu, chỉ giữ ký ức tốt không?
Có thể ra lệnh cho mình đừng còn nghĩ vẩn vơ nữa không?
Có thể tắt ngay nhận thức này không?
Vậy thì thấy: “cái tôi” không tồn tại.
More about core Dhamma:
《都是我的 “It’s All Mine Đều ของกูทั้งนั้น là của tôi》
《都是我的 “It’s All Mine Đều ของกูทั้งนั้น là của tôi》
這個好笑😂
感謝 橙新聞 Orange News 的報道和照片
特朗普是聰明嘅，心力也很強，不然不會做到大國總統的
但特朗普在這四個小時裡心散亂得很厲害
長此下去會很大壓力
為什麼這樣說？
我們把一樣東西當作是‘我的’，就有一份壓力
我們把十樣東西當作是‘我的’，就有十份壓力
如果我們連月球也當作是‘我的’的話，那就不得了😂
佛陀解釋無我，是這樣的：
如果那樣東西是我（或我的），那那樣東西就可以被我們這樣控制：‘就讓它是這樣，或者不是那樣吧！’
身體可以這樣做到嗎？ 可以讓它立即變成型男索女嗎？可以讓它不要老、不要病、不要死嗎？
感受可以這樣做到嗎？可以讓它只有快樂，沒有痛苦嗎？
認知可以這樣做到嗎？可以讓它只記得好的記憶，不記得壞的記憶嗎？
意圖可以這樣做到嗎？可以讓它只想好的，不想壞的嗎？
覺知可以這樣做到嗎？可以讓它只感知到好的東西，不感知壞的東西，可以命令它立即熄掉嗎？
可見身心都不真是‘我’或‘我的’
如果伊朗真的是屬於特朗普的話，他應該可以控制整個伊朗的人的思想、天氣、宗教--伊朗的一切
如果月球是屬於特朗普的話，他應該可以控制讓月球變成特朗普側面的形狀😂
如果特朗普能明白‘無我’，就不用那麼混亂、那麼大壓力了
我們連自己的身心也不能真正掌控，又怎能真正掌控外面的東西？
大家怎樣想？
身體/感受/認知/意圖/覺知是常的，還是無常的？
當然是無常的！
無常、留不住的東西，是讓人滿意，還是不讓人滿意的？
當然是不讓人滿意的！
既然一樣東西是無常的、不讓人滿意的、會變異的，適合認為它是『這是我的（貪慾、執著的表現），我是這個（自我標榜、我慢的表現），這是我自己（認為有一個實體自我、錯誤見解的表現）。』嗎？
當然不是
所以無論什麼樣的身體/感受/認知/意圖/覺知：過去、未來、現在，或內、或外，或粗、或細，或下劣、或勝妙，或凡在遠處、在近處--所有的身體/感受/認知/意圖/覺知，我們都應該以正確的智慧如此看待：『這不是我的，我不是這個，這不是我自己。』
這樣看到的人，就會厭倦身體、感受、認知、意圖、覺知。厭倦者就會放下執著，然後就會解脫。當解脫時就會有解脫的智慧：‘出生已經盡了，聖潔的行儀已經被完成，應該被做的已經做了，不會再有此處（擁有身心）的狀態了’ （ref. SN22.59）
## English
This is funny 😂
Thanks to Orange News for the report and the photos.
Trump is smart and mentally strong — otherwise he would not have become president of a major power.
But in those four hours his mind was badly scattered.
If it goes on like this, the pressure will be huge.
Why say that?
When we take one thing as “mine,” there is one portion of pressure.
When we take ten things as “mine,” there are ten portions of pressure.
If we even take the Moon as “mine” — that would be outrageous 😂
The Buddha explained not-self like this:
If something were the self (or belonged to the self), we could control it like this: “Let it be like this, or not like that.”
Can the body be made to do that? Can it instantly become a handsome man or a glamorous woman? Can it be told not to age, not to fall ill, not to die?
Can feeling be made to do that? Can it have only pleasure and no pain?
Can perception be made to do that? Can it remember only good memories and never the bad ones?
Can intention (volition) be made to do that? Can it think only good thoughts and never bad ones?
Can consciousness be made to do that? Can it sense only pleasant things and not unpleasant ones? Can we order it to switch off at once?
So body and mind are not truly “I” or “mine.”
If Iran really belonged to Trump, he should be able to control the thoughts, the weather, the religion of everyone in Iran — everything about Iran.
If the Moon belonged to Trump, he should be able to make it take the shape of his profile 😂
If Trump understood not-self, he would not be so chaotic or under so much pressure.
We cannot even truly control our own body and mind. How then could we truly control what is outside?
What do you all think?
Are body / feeling / perception / intention / consciousness permanent, or impermanent?
Of course they are impermanent!
Is what is impermanent and cannot be held onto satisfying, or unsatisfying?
Of course it is unsatisfying!
Since something is impermanent, unsatisfying, and subject to change, is it fit to regard it as:
“This is mine” (the expression of greed and clinging),
“I am this” (the expression of self-conceit),
“This is my self” (the expression of the wrong view that there is a substantial self)?
Of course not.
Therefore, whatever body / feeling / perception / intention / consciousness there is — whether past, future, or present; internal or external; coarse or fine; inferior or superior; far or near — all of it should be seen with right wisdom thus:
“This is not mine, I am not this, this is not my self.”
One who sees in this way grows weary of body, feeling, perception, intention, and consciousness. Being weary, one lets go of clinging, and then there is liberation. When liberated, there is the knowledge of liberation:
“Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming to any state of this [having body and mind].”
(ref. SN 22.59)
---
## ไทย
ขำดี 😂
ขอบคุณ Orange News สำหรับข่าวและรูป
ทรัมป์ฉลาดและมีพลังใจแข็ง ไม่งั้นคงเป็นประธานาธิบดีมหาอำนาจไม่ได้
แต่ในสี่ชั่วโมงนั้น จิตเขาฟุ้งซ่านมาก
ถ้าเป็นแบบนี้ต่อไป ความกดดันจะมหาศาล
ทำไมพูดอย่างนั้น?
เมื่อเรายึดสิ่งหนึ่งว่า “ของเรา” ก็มีแรงกดดันหนึ่งส่วน
ยึดสิบสิ่งว่า “ของเรา” ก็มีแรงกดดันสิบส่วน
ถ้า连ดวงจันทร์ยังถือว่า “ของเรา” นั่นสิเรื่องใหญ่ 😂
พระพุทธเจ้าทรงอธิบายอนัตตาอย่างนี้:
ถ้าสิ่งนั้นเป็นตัวเรา (หรือเป็นของเรา) เราก็ควรบังคับได้ว่า “จงเป็นอย่างนี้ หรืออย่าเป็นอย่างนั้น”
ร่างกายทำอย่างนั้นได้ไหม? ให้กลายเป็นหนุ่มหล่อสาวสวยทันทีได้ไหม? สั่งไม่ให้แก่ ไม่ให้เจ็บ ไม่ให้ตายได้ไหม?
เวทนาทำได้ไหม? ให้มีแต่สุข ไม่มีทุกข์ได้ไหม?
สัญญาทำได้ไหม? ให้จำแต่ความทรงจำดี ไม่จำความทรงจำเลวได้ไหม?
เจตนาทำได้ไหม? ให้คิดแต่เรื่องดี ไม่คิดเรื่องชั่วได้ไหม?
วิญญาณทำได้ไหม? ให้รับรู้แต่สิ่งดี ไม่รับรู้สิ่งไม่ดี และสั่งให้ดับทันทีได้ไหม?
เห็นได้ว่ากายใจไม่ได้เป็น “ตัวเรา” หรือ “ของเรา” จริง
ถ้าอิหร่านเป็นของทรัมป์จริง เขาควรควบคุมความคิด อากาศ ศาสนาของคนทั้งอิหร่าน — ทุกอย่างของอิหร่านได้
ถ้าดวงจันทร์เป็นของทรัมป์ เขาควรทำให้ดวงจันทร์เป็นรูปด้านข้างของเขาได้ 😂
ถ้าทรัมป์เข้าใจอนัตตา ก็ไม่ต้องวุ่นวาย ไม่ต้องกดดันขนาดนั้น
เรายังควบคุมกายใจตนเองไม่ได้จริง แล้วจะไปควบคุมสิ่งภายนอกได้อย่างไร?
ทุกคนคิดอย่างไร?
กาย / เวทนา / สัญญา / สังขาร / วิญญาณ เป็นของเที่ยง หรือไม่เที่ยง?
แน่นอนว่าไม่เที่ยง!
ของที่ไม่เที่ยง ยึดไว้ไม่ได้ ทำให้พอใจ หรือไม่พอใจ?
แน่นอนว่าไม่พอใจ!
เมื่อสิ่งหนึ่งไม่เที่ยง ไม่น่าพอใจ และแปรปรวน ควรยึดว่า
「นี่ของเรา」（อาการของราคะ ความยึด）
「เราคือสิ่งนี้」（อาการของมานะ）
「นี่คือตัวตนของเรา」（ทิฏฐิว่ามีตัวตนแท้）หรือ?
แน่นอนว่าไม่ควร
เพราะฉะนั้น กาย / เวทนา / สัญญา / สังขาร / วิญญาณ อย่างใดอย่างหนึ่ง — อดีต อนาคต ปัจจุบัน ภายในหรือภายนอก หยาบหรือละเอียด เลวหรือประณีต ไกลหรือใกล้ — ทั้งหมดพึงเห็นด้วยปัญญาอันถูกต้องว่า
「นี่ไม่ใช่ของเรา เราไม่ใช่สิ่งนี้ นี่ไม่ใช่ตัวตนของเรา」
ผู้เห็นอย่างนี้ย่อมเบื่อหน่ายในกาย เวทนา สัญญา สังขาร วิญญาณ เมื่อเบื่อหน่ายก็คลายความยึด แล้วหลุดพ้น เมื่อหลุดพ้นก็มีญาณว่าหลุดพ้น:
「ชาติสิ้นแล้ว พรหมจรรย์อยู่จบแล้ว กิจที่ควรทำได้ทำแล้ว ไม่มีภาวะแห่งการมีกายใจนี้อีกต่อไป」
(อ้าง SN 22.59)
---
## Tiếng Việt
Buồn cười thật 😂
Cảm ơn Orange News vì bài báo và ảnh.
Trump thông minh và ý chí mạnh — không thì không làm được tổng thống cường quốc.
Nhưng trong bốn giờ đó tâm ông tán loạn dữ.
Lâu dài thế này áp lực sẽ rất lớn.
Vì sao nói vậy?
Coi một thứ là “của tôi” thì có một phần áp lực.
Coi mười thứ là “của tôi” thì có mười phần áp lực.
Nếu cả Mặt Trăng cũng coi là “của tôi” thì ghê gớm lắm 😂
Đức Phật giải thích vô ngã như thế này:
Nếu cái ấy là ta (hay của ta), ta phải điều khiển được: “Hãy để nó như thế này, hoặc đừng như thế kia.”
Thân làm được vậy không? Có thể biến ngay thành trai đẹp gái xinh không? Bảo nó đừng già, đừng bệnh, đừng chết được không?
Thọ làm được vậy không? Chỉ có vui, không có khổ được không?
Tưởng làm được vậy không? Chỉ nhớ kỷ niệm tốt, không nhớ kỷ niệm xấu được không?
Hành (ý định) làm được vậy không? Chỉ nghĩ điều tốt, không nghĩ điều xấu được không?
Thức làm được vậy không? Chỉ nhận biết điều tốt, không nhận biết điều xấu, ra lệnh tắt ngay được không?
Vậy thân tâm không thật là “tôi” hay “của tôi”.
Nếu Iran thật sự thuộc về Trump, ông phải kiểm soát được tư tưởng, thời tiết, tôn giáo của cả nước Iran — mọi thứ của Iran.
Nếu Mặt Trăng thuộc về Trump, ông phải biến nó thành hình khuôn mặt nghiêng của ông được 😂
Nếu Trump hiểu vô ngã thì không cần loạn đến thế, không cần áp lực lớn đến thế.
Mình còn không thật sự làm chủ thân tâm mình, làm sao thật sự làm chủ những thứ bên ngoài?
Mọi người nghĩ sao?
Thân / thọ / tưởng / hành / thức là thường hay vô thường?
Tất nhiên là vô thường!
Cái vô thường, giữ không được, khiến người thỏa mãn hay không thỏa mãn?
Tất nhiên là không thỏa mãn!
Đã vô thường, không thỏa mãn, biến dị, có nên xem là:
「Đây là của tôi」（biểu hiện tham ái, chấp thủ）,
「Tôi là cái này」（biểu hiện ngã mạn）,
「Đây là tự ngã của tôi」（tà kiến cho rằng có thực thể tự ngã）không?
Tất nhiên không.
Vì vậy, bất cứ thân / thọ / tưởng / hành / thức nào: quá khứ, vị lai, hiện tại; trong hay ngoài; thô hay tế; hạ liệt hay thù thắng; xa hay gần — tất cả đều nên lấy trí tuệ chân chánh quán:
「Đây không phải của tôi, tôi không phải cái này, đây không phải tự ngã của tôi.」
Người thấy như vậy sẽ nhàm chán thân, thọ, tưởng, hành, thức. Nhàm chán thì buông chấp, rồi giải thoát. Khi giải thoát có trí giải thoát:
「Sanh đã tận, phạm hạnh đã thành, việc cần làm đã làm, không còn trạng thái có thân tâm ở đây nữa.」
(tham chiếu SN 22.59)
橙新聞的報導：
《指揮家 The Conductor วาทยกร Nhạc trưởng》
《指揮家 The Conductor วาทยกร Nhạc trưởng》
感謝BBC Symphony Orchestra 和 Lang Lang - 郎朗 的精彩演奏！
這首是李斯特的 Piano Concerto No. 1 in E flat major。
每逢演奏這些協奏曲，都需要有一位指揮去協調、領導整個樂團
一個樂團的指揮，就好像我們的行蘊那樣
行蘊其實包括除了受心所、想心所以外的一切其他心所（心所=與心一起生起和滅去的一切精神現象）
但佛陀把它定義為心所中最具代表性的思心所--也就是我們的意圖（SN22.56）
根據《阿比達摩概要精解》；它就如一個樂團的指揮一樣，指揮心和其他心所執行各自的任務
這個‘意圖’，佛陀也把它定義為業（AN6.63）；
它也負責造作、建構條件組合之物 （SN22.79）
建構什麼呢？ 建構物質（色）、感受、認知、意圖、覺知
為什麼佛陀這樣說？
因為這個意圖直接影響當下的心生色法是如何的
我們的意圖如何，也會影響當下和接下來的感受、認知、意圖和覺知是怎樣的
宏觀來看，當意圖所造下的業力在臨終時成熟，就會為我們建構出新一期生命的‘物質（色）、感受、認知、意圖、覺知’
然而，我們其實現在都被物質身體、感受、認知、意圖、覺知所‘食住’、‘牽制’、‘吞噬’，不得自由
過去我們也都被物質身體、感受、認知、意圖、覺知所‘食住’、‘牽制’、‘吞噬’，不得自由
未來我們也都會被物質身體、感受、認知、意圖、覺知所‘食住’、‘牽制’、‘吞噬’，不得自由
就這樣看見後，我們就會對物質身體、感受、認知、意圖、覺知厭倦、離開對它的貪慾、不再期待、放下對它的執著
如此，我們將能夠在今生達致最高的快樂、一切痛苦的熄滅---涅槃 （Ref. SN22.79）
## English
**
Thanks to the BBC Symphony Orchestra and Lang Lang for a wonderful performance!
This piece is Liszt’s Piano Concerto No. 1 in E-flat major.
Whenever concertos like this are performed, a conductor is needed to coordinate and lead the whole orchestra.
The conductor of an orchestra is like our *saṅkhāra-kkhandha* (the aggregate of formations).
The formations aggregate actually includes all mental factors other than feeling and perception (mental factors = all mental phenomena that arise and cease together with the mind).
But the Buddha defined it, in its most representative sense, as the mental factor of *cetanā*—that is, our intention (SN 22.56).
According to *A Comprehensive Manual of Abhidhamma*, it is like the conductor of an orchestra: it directs the mind and the other mental factors to carry out their respective tasks.
This “intention” the Buddha also defined as kamma (AN 6.63).
It is also what constructs and assembles conditioned things (SN 22.79).
Constructs what? Form (matter), feeling, perception, intention, and consciousness.
Why did the Buddha say this?
Because this intention directly affects what the mind-produced material phenomena are like in the present moment.
How our intention is now also shapes what feeling, perception, intention, and consciousness are like in the present and what comes next.
On a larger scale, when the kamma created by intention ripens at the time of death, it constructs a new life’s form, feeling, perception, intention, and consciousness.
Yet even now we are constrained, and consumed by form, feeling, perception, intention, and consciousness, and are not free.
In the past, too, we were “fed on,” constrained, and consumed by form, feeling, perception, intention, and consciousness, and were not free.
In the future, we will likewise be constrained, and consumed by form, feeling, perception, intention, and consciousness, and will not be free.
Seeing this, we become disenchanted with form, feeling, perception, intention, and consciousness; greed for them fades; we stop expecting from them; we let go of clinging to them.
In this way, we can in this very life reach the highest happiness—the cessation of all suffering: Nibbāna (cf. SN 22.79).
---
## ไทย
ขอขอบคุณ BBC Symphony Orchestra และ Lang Lang สำหรับการบรรเลงอันยอดเยี่ยม!
บทนี้คือ Piano Concerto No. 1 in E-flat major ของลิซท์
ทุกครั้งที่บรรเลงคอนแชร์โตเหล่านี้ จำเป็นต้องมีวาทยกรคอยประสานและนำวงออร์เคสตราทั้งวง
วาทยกรของวงออร์เคสตรา เปรียบได้กับขันธ์สังขาร (*saṅkhāra-kkhandha*) ของเรา
ขันธ์สังขารจริง ๆ แล้วรวมเจตสิกทั้งปวง นอกจากเวทนาและสัญญา (เจตสิก = ปรากฏการณ์ทางจิตทั้งปวงที่เกิดและดับพร้อมกับจิต)
แต่พระพุทธเจ้าทรงกำหนดขันธ์นี้ในความหมายที่เป็นตัวแทนที่สุดว่า คือเจตสิกที่ชื่อเจตนา (*cetanā*) — นั่นคือเจตนาหรือความตั้งใจของเรา (SN 22.56)
ตามคัมภีร์ *A Comprehensive Manual of Abhidhamma* เจตนานี้เหมือนวาทยกรของวงออร์เคสตรา ที่บัญชาจิตและเจตสิกอื่น ๆ ให้ปฏิบัติหน้าที่ของตน
“เจตนา” นี้ พระพุทธเจ้ายังทรงกำหนดว่าคือกรรม (AN 6.63)
มันยังเป็นผู้ปรุงแต่งและประกอบสิ่งที่เกิดจากเหตุปัจจัย (SN 22.79)
สร้างอะไร? สร้างรูป (สสาร) เวทนา สัญญา เจตนา และวิญญาณ
เหตุใดพระพุทธเจ้าจึงตรัสเช่นนี้?
เพราะเจตนานี้มีผลโดยตรงต่อจิตตชรูปในขณะปัจจุบันว่าจะเป็นอย่างไร
เจตนาของเราในขณะนี้เป็นอย่างไร ก็กำหนดด้วยว่าเวทนา สัญญา เจตนา และวิญญาณในปัจจุบันและในลำดับต่อไปจะเป็นอย่างไร
ในภาพใหญ่ เมื่อกรรมที่เจตนาได้ก่อไว้สุกงอมในขณะใกล้ตาย มันจะปรุงแต่งรูป เวทนา สัญญา เจตนา และวิญญาณของภพใหม่ให้เรา
แต่แม้บัดนี้เราก็ยังถูกกายรูป เวทนา สัญญา เจตนา และวิญญาณดึงรั้งและกลืนกิน มิเป็นอิสระ
ในอดีตเราก็ถูกกายรูป เวทนา สัญญา เจตนา และวิญญาณ “กินอยู่” ดึงรั้ง และกลืนกิน มิเป็นอิสระ
ในอนาคตเราก็จะถูกกายรูป เวทนา สัญญา เจตนา และวิญญาณดึงรั้งและกลืนกินเช่นกัน มิเป็นอิสระ
เมื่อเห็นอย่างนี้แล้ว เราย่อมเบื่อหน่ายในกายรูป เวทนา สัญญา เจตนา และวิญญาณ ความกำหนัดในสิ่งเหล่านี้คลายไป ไม่หวังพึ่ง และวางความยึดมั่นถือมั่นในสิ่งเหล่านั้น
ดังนี้ เราจะสามารถบรรลุความสุขสูงสุดได้ในชาตินี้เอง คือความดับทุกข์ทั้งปวง — พระนิพพาน (อ้างอิง SN 22.79)
---
## Tiếng Việt
Xin cảm ơn BBC Symphony Orchestra và Lang Lang vì buổi trình diễn tuyệt vời!
Tác phẩm này là Piano Concerto No. 1 in E-flat major của Liszt.
Mỗi khi trình diễn những bản concerto như thế này, đều cần một nhạc trưởng để điều phối và dẫn dắt cả dàn nhạc.
Nhạc trưởng của một dàn nhạc giống như hành uẩn (*saṅkhāra-kkhandha*) của chúng ta.
Hành uẩn thực ra gồm tất cả các tâm sở ngoài thọ và tưởng (tâm sở = mọi hiện tượng tinh thần sinh khởi và diệt đi cùng với tâm).
Nhưng Đức Phật định nghĩa nó, theo nghĩa tiêu biểu nhất, là tư tâm sở (*cetanā*) — tức ý định của chúng ta (SN 22.56).
Theo *A Comprehensive Manual of Abhidhamma*, nó giống như nhạc trưởng của một dàn nhạc: chỉ huy tâm và các tâm sở khác thực hiện nhiệm vụ riêng của chúng.
“Ý định” này, Đức Phật cũng định nghĩa là nghiệp (AN 6.63).
Nó cũng là pháp tạo tác và lắp ghép những pháp do điều kiện họp thành (SN 22.79).
Xây dựng gì? Sắc (vật chất), thọ, tưởng, ý định và thức.
Vì sao Đức Phật nói như vậy?
Vì ý định này ảnh hưởng trực tiếp đến sắc pháp do tâm sinh khởi ngay trong hiện tại sẽ như thế nào.
Ý định của chúng ta hiện nay thế nào, cũng định hình thọ, tưởng, ý định và thức trong hiện tại cũng như những gì tiếp nối sau đó sẽ như thế nào.
Nhìn trên bình diện lớn, khi nghiệp do ý định tạo ra chín muồi vào lúc lâm chung, nó sẽ xây dựng cho chúng ta sắc, thọ, tưởng, ý định và thức của một đời sống mới.
Thế nhưng ngay bây giờ chúng ta vẫn bị sắc, thọ, tưởng, ý định và thức kiềm chế và nuốt chửng, không được tự do.
Trong quá khứ, chúng ta cũng đã bị sắc, thọ, tưởng, ý định và thức “ăn ở”, kiềm chế và nuốt chửng, không được tự do.
Trong vị lai, chúng ta cũng sẽ bị sắc, thọ, tưởng, ý định và thức kiềm chế và nuốt chửng, không được tự do.
Thấy như vậy rồi, chúng ta nhàm chán đối với sắc, thọ, tưởng, ý định và thức; tham ái đối với chúng lắng xuống; không còn mong cầu nơi chúng; buông bỏ sự chấp thủ đối với chúng.
Như thế, ngay trong đời này chúng ta có thể đạt đến hạnh phúc tối thượng — sự đoạn diệt mọi khổ đau: Niết-bàn (tham chiếu SN 22.79).
video cred. to
https://www.youtube.com/watch?v=8yE3Dz0-koA&list=RD8yE3Dz0-koA&start_radio=1&t=61s
《？？？》
《？？？》
這是什麼？
無明(Avijjā)，或者說無知😂
佛陀把無明定義為在四聖諦上無知：
不知道苦聖諦：不知道身心就是苦、不讓人滿意的
不知道苦集聖諦：不知道渴愛是造成精神上的痛苦和要再生承受痛苦的原因
不知道苦滅聖諦：不知道渴愛的熄滅就是痛苦的熄滅
不知道苦滅之道聖諦：不知道八聖道或者戒、定、慧是苦滅之道
既然不知道身心是苦，那就當然會執著它、生起許多渴愛去試圖滿足它
也不會在當下修八聖道讓渴愛熄滅
心就會因為渴愛、想要而開始掙扎、造業。這就是所謂的‘行’了
然後這個‘行’就會導致我們再生受盡一切苦 （Ref. SN12）
**English**
What is this?
Avijjā (ignorance)—or just not-knowing 😂
The Buddha defined avijjā as not knowing with regard to the Four Noble Truths:
- Not knowing the Noble Truth of Suffering: not knowing that body and mind themselves are dukkha—unsatisfactory.
- Not knowing the Noble Truth of the Origin of Suffering: not knowing that craving is the cause of mental suffering and of being reborn to undergo suffering.
- Not knowing the Noble Truth of the Cessation of Suffering: not knowing that the cessation of craving is the cessation of suffering.
- Not knowing the Noble Truth of the Path leading to the Cessation of Suffering: not knowing that the Noble Eightfold Path—or sīla （precept）, samādhi(undistractability of mind), and paññā(wisdom)—is the path to the cessation of suffering.
Since one does not know that body and mind are dukkha, one naturally clings to them and generates much craving in an attempt to satisfy them.
One also will not practice the Noble Eightfold Path in the present moment so that craving can cease.
Then the mind, driven by craving and wanting, begins to struggle and make kamma. This is what is called *saṅkhāra* (formations / volitional activities).
And this *saṅkhāra* leads to our being reborn and undergoing all kinds of suffering. (Ref. SN 12)
---
**ภาษาไทย**
นี่คืออะไร?
อวิชชา (Avijjā) หรือก็คือความไม่รู้ 😂
พระพุทธเจ้าทรงนิยามอวิชชาว่า คือความไม่รู้ในอริยสัจ ๔:
- ไม่รู้อริยสัจคือทุกข์: ไม่รู้ว่ากายกับใจนั่นแหละคือทุกข์ ไม่น่าพอใจ
- ไม่รู้อริยสัจคือทุกขสมุทัย: ไม่รู้ว่าตัณหาเป็นเหตุของความทุกข์ทางจิต และเป็นเหตุให้ต้องเกิดใหม่เพื่อเสวยทุกข์
- ไม่รู้อริยสัจคือทุกขนิโรธ: ไม่รู้ว่าการดับตัณหา คือการดับทุกข์
- ไม่รู้อริยสัจคือทุกขนิโรธคามินีปฏิปทา: ไม่รู้ว่ามรรคมีองค์ ๘ หรือศีล–สมาธิ–ปัญญา คือทางดับทุกข์
เมื่อไม่รู้ว่ากายใจเป็นทุกข์ ก็ย่อมยึดติด และเกิดตัณหาขึ้นมากมายเพื่อพยายามทำให้มันพอใจ
ก็จะไม่ปฏิบัติมรรคมีองค์ ๘ ในปัจจุบันขณะ เพื่อให้ตัณหาดับ
จิตจึงเริ่มดิ้นรนและทำกรรม เพราะตัณหาและความอยาก นี่แหละที่เรียกว่า “สังขาร”
แล้วสังขารนี้จะนำไปสู่การเกิดใหม่ ให้เราต้องเสวยทุกข์นานัปการ (อ้างอิง สํ.นิ. ๑๒ / SN 12)
---
**Tiếng Việt**
Đây là gì?
Vô minh (Avijjā), hay nói cách khác là không biết 😂
Đức Phật định nghĩa vô minh là không biết đối với Tứ Thánh Đế:
- Không biết Khổ Thánh Đế: không biết thân tâm chính là khổ, không đem lại sự thỏa mãn.
- Không biết Tập Thánh Đế: không biết ái dục là nguyên nhân gây ra khổ tinh thần và khiến phải tái sinh để chịu khổ.
- Không biết Diệt Thánh Đế: không biết sự diệt tắt của ái dục chính là sự diệt tắt của khổ.
- Không biết Đạo Thánh Đế: không biết Bát Thánh Đạo, hay Giới–Định–Tuệ, là con đường diệt khổ.
Đã không biết thân tâm là khổ, tất nhiên sẽ chấp trước vào nó, sinh ra nhiều ái dục để cố làm cho nó được thỏa mãn.
Cũng sẽ không tu Bát Thánh Đạo ngay trong hiện tại để cho ái dục diệt.
Tâm vì ái dục, vì muốn, bắt đầu vùng vẫy, tạo nghiệp. Đó chính là cái gọi là “hành” (*saṅkhāra*).
Rồi “hành” này dẫn đến tái sinh, khiến chúng ta phải chịu hết thảy mọi khổ. (Tham chiếu Tương Ưng 12 / SN 12)
《抽象派畫作 An Abstract Painting ภาพวาดนามธรรม Bức tranh trừu tượng》
《抽象派畫作 An Abstract Painting ภาพวาดนามธรรม Bức tranh trừu tượng》
感謝 香港01的圖片🙏
看到這幅畫，讓編輯想起了一篇經文😂
有一次，佛陀說：心比那幅名叫「行」的畫還要花樣更多、變化更大。
那幅名叫「行」的畫是什麼東東呢？
話說，從前有些婆羅門會帶著一幅畫到處走、到處講。畫裡畫的是：做善事會有好結果、做惡事會有壞結果，以及各種善道、惡道的樣子。他們用這幅畫來向人傳教。
佛陀接著說：在所有眾生當中，祂沒見過哪一類比掉進畜生道的那些生命更五花八門。那些動物的樣子之所以那麼多種，也是心把它們弄成那樣的。可是，心本身又比這些動物還要更多變、更複雜。
所以，人應該常常回頭看自己的心，這樣提醒自己：
「很長很長的時間以來，這顆心都被貪、瞋、癡弄髒了。」
因為心髒了，眾生才跟著髒；心清淨了，眾生才跟著清淨。
就像畫家在板上、牆上或布上畫出一個完整的男人或女人。同樣地，沒有聽聞正法的凡夫，一生起什麼，其實只是讓「色、受、想、行、識」再生起來而已——也就是讓身體、感受、認知、意圖、覺知再轉一圈。
佛陀接著讓人看清楚：色、受、想、行、識都是無常的。無常的東西就是不讓人滿意的。凡是無常、是不讓人滿意的、會變來變去的，都不適合把它當成：「這是我的、我就是這個、這是我的實我。」
所以佛陀教人要用正確的智慧如實去看任何色、受、想、行、識：
「這不是我的，我不是這個，這也不是我的自我。」
這樣看的、有聽聞的聖弟子，會對色、受、想、行、識生起厭離。
厭離之後就會離貪。
離貪就能解脫。
解脫的時候會有智慧知道：「這是解脫了。」
他也會知道：「生已經盡了，梵行已經完成，該做的都做完了，不會再落到輪迴裡。」（SN22.100）
**英文**
Thanks to HK01 for the image. 🙏
Seeing this painting reminded the editor of a sutta.😂
Once the Buddha said: the mind is even more varied and changeable than that painting called “Conduct.”
So what on earth was that painting called “Conduct”?
Well, in the old days some brahmins would carry a painting around and preach with it. The painting showed that good deeds bring good results and bad deeds bring bad results, along with the looks of the various good and bad realms. They used that painting to teach people.
The Buddha then said: among all living beings, He had never seen any class more mixed and many-shaped than those who have fallen into the animal realm. The reason animals look so many different ways is also that the mind made them so. Yet the mind itself is even more changeable and complex than those animals.
So a person should often look back at their own mind and remind themselves:
“For a very, very long time, this mind has been stained by greed, aversion, and delusion.”
When the mind is stained, beings become stained; when the mind is purified, beings become purified.
Just as a painter paints a complete man or woman on a board, a wall, or a piece of cloth, so too an uninstructed ordinary person, whenever something arises, only makes form, feeling, perception, formations, and consciousness (this awareness) arise again — just go around another turn.
The Buddha then made it clear: form, feeling, perception, formations, and consciousness are all impermanent. What is impermanent is unsatisfactory. Whatever is impermanent, unsatisfactory, and keeps changing is not fit to be taken as: “This is mine, I am this, this is my true self.”
So the Buddha taught people to see any form, feeling, perception, formation, or consciousness with right wisdom as it actually is:
“This is not mine, I am not this, this is not a solif self.”
Seeing in this way, a learned noble disciple becomes disenchanted with form, feeling, perception, formations, and consciousness.
From disenchantment comes fading of greed.
From the fading of greed comes liberation.
When liberated, there is the knowledge: “This is liberation.”
And they know: “Birth is finished, the holy life has been lived, what had to be done has been done; there is no more coming back into this round.”（SN22.100）
**泰文**
ขอขอบคุณภาพจากฮ่องกง 01 🙏
เห็นภาพนี้แล้ว บรรณาธิการนึกถึงพระสูตรบทหนึ่งขึ้นมา 😂
ครั้งหนึ่งพระพุทธเจ้าตรัสว่า จิตยังมีลวดลายและเปลี่ยนแปลงมากกว่าภาพที่ชื่อว่า «จรณะ» อีก
แล้วภาพที่ชื่อว่า «จรณะ» นี่มันอะไรกันนะ?
เรื่องมีอยู่ว่า สมัยก่อนมีพวกพราหมณ์บางพวกถือภาพวาดเดินไปสอนทั่ว ภาพนั้นวาดว่า ทำดีได้ดี ทำชั่วได้ชั่ว พร้อมทั้งรูปร่างของสุคติทุคติต่าง ๆ พวกเขาใช้ภาพนั้นสอนคน
พระพุทธเจ้าตรัสต่อไปว่า ในหมู่สัตว์ทั้งปวง พระองค์ไม่เคยเห็นพวกใดหลากหลายและมีรูปร่างสารพัดแบบเท่าสัตว์ที่ตกลงไปในกำเนิดเดรัจฉาน เหตุที่สัตว์มีรูปร่างต่างกันมากมายขนาดนั้น ก็เพราะจิตทำให้เป็นเช่นนั้น แต่จิตเองยังเปลี่ยนแปลงและซับซ้อนกว่าสัตว์เหล่านั้นอีก
ดังนั้น คนควรหันกลับมาพิจารณาจิตของตนเองบ่อย ๆ และเตือนตนว่า
«จิตดวงนี้ถูกโลภะ โทสะ โมหะ ทำให้เศร้าหมองมาเนิ่นนานแล้ว»
เมื่อจิตเศร้าหมอง สัตว์ก็เศร้าหมอง เมื่อจิตผ่องแผ้ว สัตว์ก็ผ่องแผ้ว
ดุจจิตรกรวาดรูปชายหรือหญิงให้ครบส่วนบนแผ่นไม้ ผนัง หรือผ้า เช่นเดียวกัน ปุถุชนผู้ไม่เคยได้ยินธรรม เมื่อมีอะไรเกิดขึ้น ก็เพียงทำให้รูป เวทนา สัญญา สังขาร และวิญญาณ (ความรู้ตัวนี้) เกิดขึ้นอีกเท่านั้น — วนไปอีกหนึ่งรอบ
พระพุทธเจ้าจึงให้เห็นชัดว่า รูป เวทนา สัญญา สังขาร วิญญาณ ล้วนไม่เที่ยง สิ่งที่ไม่เที่ยงย่อมไม่น่าพอใจ สิ่งใดไม่เที่ยง ไม่น่าพอใจ และเปลี่ยนแปลงอยู่เสมอ ไม่สมควรถือว่า «นี่ของเรา เราเป็นนี่ นี่คือตัวตนที่แท้ของเรา»
ดังนั้นพระองค์จึงสอนให้ใช้ปัญญาที่ถูกต้องเห็นรูป เวทนา สัญญา สังขาร หรือวิญญาณใด ๆ ตามความเป็นจริงว่า
«นี่ไม่ใช่ของเรา เราไม่ใช่นี่ นี่ไม่ใช่ตัวตนที่มั่นคง»
เมื่อเห็นอย่างนี้ อริยสาวกผู้ได้ฟังแล้ว ย่อมเบื่อหน่ายในรูป เวทนา สัญญา สังขาร วิญญาณ
เมื่อเบื่อหน่าย ความโลภก็จางไป
เมื่อความโลภจางไป ก็หลุดพ้น
เมื่อหลุดพ้นแล้วย่อมมีญาณรู้ว่า «นี่คือความหลุดพ้น»
และรู้ว่า «ชาติสิ้นแล้ว พรหมจรรย์อยู่จบแล้ว กิจที่ควรทำได้ทำแล้ว จะไม่กลับมาสู่การวนเวียนนี้อีก»（SN22.100）
**越南文**
Cảm ơn hình ảnh từ HK01. 🙏
Nhìn bức tranh này, biên tập viên lại nhớ đến một bài kinh. 😂
Có lần Đức Phật nói: tâm còn đa dạng và biến đổi hơn cả bức tranh tên là “Hành”.
Vậy bức tranh tên “Hành” rốt cuộc là cái gì vậy?
Chuyện là ngày xưa, một số bà-la-môn mang theo một bức tranh đi khắp nơi giảng. Trong tranh vẽ rằng làm thiện được quả thiện, làm ác chịu quả ác, cùng hình dạng của các cõi thiện và cõi ác. Họ dùng bức tranh ấy để dạy người.
Đức Phật nói tiếp: trong tất cả chúng sinh, Ngài chưa từng thấy loài nào pha tạp và nhiều hình dạng hơn những chúng sinh rơi vào đường súc sinh. Sở dĩ loài vật trông nhiều kiểu đến thế, cũng do tâm tạo nên như vậy. Thế nhưng chính tâm còn biến đổi và phức tạp hơn cả những loài vật ấy.
Vì thế, người ta nên thường quay lại nhìn tâm mình và nhắc mình rằng:
“Đã rất lâu rồi, tâm này bị tham, sân, si làm ô nhiễm.”
Tâm bị ô nhiễm thì chúng sinh theo đó mà ô nhiễm; tâm thanh tịnh thì chúng sinh theo đó mà thanh tịnh.
Giống như họa sĩ vẽ một người nam hoặc người nữ đầy đủ trên tấm ván, trên tường hay trên vải; cũng vậy, phàm phu chưa được nghe pháp, mỗi khi có cái gì sinh khởi, thật ra chỉ làm cho sắc, thọ, tưởng, hành và thức (sự hay biết này) sinh khởi trở lại — xoay thêm một vòng nữa.
Đức Phật rồi cho thấy rõ: sắc, thọ, tưởng, hành, thức đều vô thường. Cái vô thường thì không thỏa mãn. Phàm cái gì vô thường, không thỏa mãn và luôn biến đổi, đều không thích hợp để chấp là: “Cái này là của tôi, tôi chính là cái này, đây là tự ngã thật của tôi.”
Vì vậy Đức Phật dạy dùng trí tuệ đúng đắn thấy như thật bất kỳ sắc, thọ, tưởng, hành hay thức nào:
“Cái này không phải của tôi, tôi không phải cái này, đây không phải một tự ngã vững chắc.”
Thấy như vậy, thánh đệ tử đã được nghe pháp sẽ sanh nhàm chán đối với sắc, thọ, tưởng, hành, thức.
Từ nhàm chán, tham dần phai.
Từ tham phai mà được giải thoát.
Khi đã giải thoát, có trí biết: “Đây là giải thoát.”
Và vị ấy biết: “Sanh đã tận, Phạm hạnh đã thành, việc cần làm đã làm xong; không còn trở lại vòng này nữa.”（SN22.100）
《身心都是苦 Both Body and Mind Are Suffering กายและจิตล้วนเป็นทุกข์ Thân và Tâm Đều Là Khổ》
《身心都是苦 Both Body and Mind Are Suffering กายและจิตล้วนเป็นทุกข์ Thân và Tâm Đều Là Khổ》
佛陀在苦聖諦中開示說，這個可以被我們執著的身心本身就是痛苦
身體是一團苦我們很容易就能生起共鳴。因為這個身體會餓、會口渴、會覺得冷、會覺得熱、坐久了會酸、站久了會麻，它會老、病、痛、死。整個身體不斷被痛苦所逼迫
但心怎可能會是苦呢？
看看這段片我們就知道了😂
這個收銀員不斷在嗶哩吧啦地罵愛恩斯坦，愛恩斯坦無奈地被迫接受
同樣地，不論好壞的影像、聲音、氣味、味道、所觸、感受、記憶、思想不斷在嗶哩吧啦地‘罵’、‘轟炸’我們的心，我們的心被迫接受，毫無還擊之力
真是苦啊！
如果我們能夠‘知苦’，
就同時能夠‘斷集’--放下一切，剷除內心的渴求
同時能夠‘體證滅’--體證放下一切、不再渴求任何東西的輕鬆、清爽、完全滿足、最高快樂的狀態--涅槃
同時在‘修道’：覺察到以上的道理，本身就是在修智慧。而這個智慧之所以能夠生起，一定是有定力的支撐的。而定力能夠生起，一定有戒的支撐。
我們同時在修戒、定、慧
有一次，眾多上座比丘聚在一起，出現了這樣的談論：凡看見苦者，他也看見苦集，也看見苦滅，也看見導向苦滅道跡者嗎？
牛主尊者（Gavampati）便說，自己從佛陀那裡聽來：凡看見其中一個聖諦的人，他也見到其餘三個聖諦 （SN56.30）
**English Translation**
In the Noble Truth of Suffering, the Buddha taught that this body and mind, which we can cling to, are themselves suffering.
It is easy for us to resonate with the idea that the body is a mass of suffering. This body gets hungry, thirsty, cold, or hot; if we sit too long it aches, if we stand too long it goes numb. It ages, falls ill, feels pain, and dies. The entire body is constantly oppressed by suffering.
But how can the mind possibly be suffering?
Just look at this clip and you’ll understand 😂
The cashier keeps rattling on and scolding Einstein, and Einstein is forced to accept it helplessly.
In the same way, images, sounds, smells, tastes, bodily contacts, feelings, memories, and thoughts—whether good or bad—keep rattling on, “scolding” and “bombarding” our mind. Our mind is forced to accept them, with no power to fight back.
Truly suffering!
If we can “know suffering,”
we can at the same time “abandon the origin”—let go of everything and uproot the craving in the heart;
we can at the same time “realize the cessation”—experience the state of having let go of everything, no longer craving anything: light, clear, completely content, the highest happiness—Nibbāna;
and we are at the same time “practising the path”: simply being aware of the above truths is itself the cultivation of wisdom. And this wisdom can arise only with the support of undistractability of mind (samadhi). Samadhi, in turn, can arise only with the support of Precept or morality.
Thus we are simultaneously cultivating Precept, Samadhi, and wisdom.
Once, a number of elder monks were gathered and the following discussion arose: Does one who sees suffering also see the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering?
The Venerable Gavampati said that he had heard from the Buddha:
Whoever sees any one of the Four Noble Truths also sees the other three. (SN 56.30)
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**Thai Translation**
ในอริยสัจจ์ข้อทุกข์ พระพุทธเจ้าทรงเปิดเผยว่า กายและจิตนี้ที่เราสามารถยึดมั่นถือมั่นได้นั้น ตัวมันเองก็เป็นทุกข์
เราง่ายที่จะเกิดความเห็นพ้องว่า กายเป็นกองทุกข์ เพราะกายนี้หิว กระหาย รู้สึกหนาว รู้สึกร้อน นั่งนานก็เมื่อย ยืนนานก็ชา มันแก่ เจ็บ ปวด และตาย ทั้งกายถูกทุกข์บีบคั้นอยู่ตลอดเวลา
แต่จิตจะเป็นทุกข์ได้อย่างไร?
ลองดูคลิปนี้แล้วจะรู้เอง 😂
พนักงานเก็บเงินคอยบ่นจ้อ ๆ ด่าไอน์สไตน์อยู่เรื่อย ๆ ไอน์สไตน์ก็ถูกบังคับให้ยอมรับอย่างหมดหนทาง
เช่นเดียวกัน ภาพ เสียง กลิ่น รส สัมผัสทางกาย เวทนา ความทรงจำ ความคิด ไม่ว่าดีหรือชั่ว คอยบ่นจ้อ ๆ “ด่า” และ “ถล่ม” จิตของเราอยู่เรื่อย ๆ จิตของเราถูกบังคับให้ยอมรับ โดยไม่มีแรงตอบโต้เลย
ช่างเป็นทุกข์จริง ๆ!
หากเราสามารถ “รู้ทุกข์” ได้
เราก็สามารถ “ละสม” ได้พร้อมกัน—ปล่อยวางทุกอย่าง ถอนรากความอยากในใจ
สามารถ “รู้แจ้งนิโรธ” ได้พร้อมกัน—รู้แจ้งสภาวะที่ปล่อยวางทุกอย่าง ไม่กระหายสิ่งใดอีกต่อไป เบาสบาย โปร่งใส พอใจอย่างสมบูรณ์ ความสุขสูงสุด—นิพพาน
และกำลัง “ปฏิบัติมรรค” พร้อมกัน: การตระหนักรู้ถึงหลักการข้างต้น ตัวมันเองก็คือการเจริญปัญญา และปัญญานี้จะเกิดได้ก็ต่อเมื่อมีสมาธิค้ำจุน ส่วนสมาธิจะเกิดได้ก็ต่อเมื่อมีศีลค้ำจุน
เรากำลังเจริญศีล สมาธิ และปัญญาไปพร้อมกัน
ครั้งหนึ่ง มีพระเถระจำนวนมากมาประชุมกัน แล้วเกิดการสนทนาว่า: ผู้ใดเห็นทุกข์ ผู้นั้นย่อมเห็นทุกขสมุทัย ทุกขนิโรธ และมรรคอันนำไปสู่ทุกขนิโรธด้วยหรือไม่?
พระเถระคาวัมปติจึงกล่าวว่า ท่านได้ฟังจากพระพุทธเจ้าว่า:
ผู้ใดเห็นอริยสัจจ์ข้อใดข้อหนึ่ง ผู้นั้นย่อมเห็นอริยสัจจ์ที่เหลือทั้งสามด้วย (ส․นิ. ๕๖.๓๐)
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**Vietnamese Translation**
Trong Thánh Đế về Khổ, Đức Phật đã khai thị rằng thân và tâm này—những thứ chúng ta có thể chấp trước—bản thân chúng chính là khổ.
Chúng ta dễ dàng đồng cảm với việc thân là một khối khổ. Vì thân này sẽ đói, sẽ khát, sẽ thấy lạnh, sẽ thấy nóng; ngồi lâu thì mỏi, đứng lâu thì tê; nó già, bệnh, đau và chết. Toàn bộ thân liên tục bị khổ bức bách.
Nhưng tâm làm sao có thể là khổ được?
Hãy xem đoạn clip này rồi sẽ biết 😂
Nhân viên thu ngân liên tục lải nhải mắng Einstein, và Einstein đành bất lực phải chấp nhận.
Cũng giống như vậy, hình ảnh, âm thanh, mùi hương, vị, xúc chạm, cảm thọ, ký ức và suy nghĩ—dù tốt hay xấu—liên tục lải nhải “mắng” và “oanh tạc” tâm chúng ta. Tâm chúng ta buộc phải chấp nhận, không có sức phản kháng.
Thật là khổ!
Nếu chúng ta có thể “biết khổ”,
thì đồng thời có thể “đoạn tập”—buông bỏ tất cả, nhổ tận gốc sự khao khát trong tâm;
đồng thời có thể “chứng nghiệm diệt”—chứng nghiệm trạng thái đã buông bỏ tất cả, không còn khao khát bất cứ điều gì: nhẹ nhàng, trong sáng, hoàn toàn thỏa mãn, hạnh phúc tối thượng—Niết-bàn;
và đồng thời đang “tu đạo”: nhận thức được những chân lý trên chính là đang tu tập trí tuệ. Trí tuệ này có thể sinh khởi chỉ khi có định lực hỗ trợ. Mà định lực có thể sinh khởi chỉ khi có giới hỗ trợ.
Chúng ta đang đồng thời tu tập giới, định và tuệ.
Có lần, nhiều vị Thượng tọa Tỳ-kheo tụ họp lại và xuất hiện cuộc thảo luận như sau: Người nào thấy khổ, người ấy cũng thấy tập khổ, cũng thấy diệt khổ, cũng thấy đạo dẫn đến diệt khổ chăng?
Tôn giả Ngưu Chủ (Gavampati) liền nói rằng mình đã nghe từ Đức Phật:
Người nào thấy một trong các Thánh Đế, người ấy cũng thấy cả ba Thánh Đế còn lại. (SN 56.30)
excellent and interesting video cred. to Hkaiguy 🙏
https://www.instagram.com/reel/DPsebF7D7G7/?utm_source=ig_web_copy_link&igsi=MzRlODBiNWFlZA==
《陳家亮教授與蜘蛛俠 Professor Chan Ka Leung and Spider-Man ศาสตราจารย์เฉินเจียเหลียงกับสไปเดอร์แมน Giáo sư Trần Gia Lượng và Người Nhện》
《陳家亮教授與蜘蛛俠 Professor Chan Ka Leung and Spider-Man ศาสตราจารย์เฉินเจียเหลียงกับสไปเดอร์แมน Giáo sư Trần Gia Lượng và Người Nhện》
說蜘蛛俠，因為看了前中文大學醫學院 CUHK Medicine 院長 陳家亮 兩天前的貼文😂
陳教授的文章有深度喎~
陳教授以蜘蛛俠Peter Parker作為引子，提到他把「蜘蛛俠」這個角色當成了現實的盾牌，慢慢失去了最初的那份人性
藉此說明一個醫科生、醫生如何被時間的洪流、被賦予的權力和地位，漸漸埋沒了初心。
其實這是最正常不過的了
所謂的‘我’是由什麼組成？
1.身體
2.感受
3.認知
4.意圖
5.覺知
身體不斷在移動，在邁向衰老、病痛、死亡
感受不斷在變化，有時開心、有時不開心、有時中捨
認知不斷隨著新接收到的資訊而改變
意圖、思想不斷在改變
覺知也不斷在改變，在感知不同的目標--影像、聲音、氣味、味道、所觸、情緒、記憶。醒著的時候和睡著的時候，狀態已經不同了
在這裡，根本找不到叫‘我’的不變實體
聽到這裡，佛陀便說，某些人會認為‘我’消失了，而感到悲哀、痛苦（MN22）
Gotcha!😂
傻啦~‘我’本來就不存在
我們的認知、行為，本來就是條件組合的；會隨著不同條件而改變
不用說到行醫濟世的初心；我們每個人都有不同大大小小的初心
但如今，本來的初心，還剩下多少呢？
這個‘初心’，可以說是意圖和認知的聚合體吧。
但意圖和認知不斷在生而後滅
滅掉後不代表它們會就這樣死掉；而會遺下影響力---這就是‘業力’了
當遇到相應的條件，當初所造下的‘意圖’或‘業’，就會成熟、重現
所以初心會消失嗎？
初心會消失，但會再現
佛陀開示說，這顆心是非常明亮的，只是它被外來的雜染所污染。（AN1.49）
雜染是什麼？導致我們有不良思想、說話、行為的貪、嗔、癡
當我們遇到外面某些條件，而讓貪、嗔、癡變得厚重，我們的人品就變差
當我們遇到外面某些條件，而讓貪、嗔、癡變得淡薄，我們的人品就變好
如果我們透過修習戒、定、慧而把一切貪、嗔、癡連根拔起，我們的心就回復本來光亮的狀態了。這也是‘至善’、‘全善’的狀態~
**English**
Speaking of Spider-Man, because I saw the post by the former Dean of the Faculty of Medicine at The Chinese University of Hong Kong, Professor Chan Ka Leung, from two days ago 😂
Professor Chan’s article is really profound~
Professor Chan uses Spider-Man (Peter Parker) as an introduction, mentioning how he gradually treated the “Spider-Man” persona as a real-life shield and slowly lost his original humanity.
Through this, he illustrates how a medical student or doctor can, under the torrent of time and the power and status bestowed upon them, gradually bury their original intention.
Actually, this is the most normal thing in the world.
What is this so-called “I” made of?
1. Body
2. Feelings
3. Cognition
4. Intention
5. Awareness
The body is constantly moving, heading toward aging, illness, and death.
Feelings are constantly changing—sometimes happy, sometimes unhappy, sometimes neutral.
Cognition keeps changing with newly received information.
Intention and thoughts keep changing.
Awareness also keeps changing, perceiving different objects—images, sounds, smells, tastes, touch, emotions, memories. The state when awake is already different from when asleep.
Here, one simply cannot find an unchanging entity called “I.”
Hearing this, the Buddha said that some people would think “I” has disappeared and feel sorrow and pain (MN 22).
Gotcha! 😂
Silly~ “I” never existed in the first place.
Our cognition and behavior are originally just combinations of conditions; they change according to different conditions.
Not to mention the original intention of practicing medicine to help the world—every one of us has various big and small original intentions.
But nowadays, how much of that original intention is still left?
This “original intention” can be said to be an aggregate of intention and cognition.
But intention and cognition constantly arise and then cease.
After they cease, it doesn’t mean they just die off; they leave behind influence—this is “kammic force.”
When corresponding conditions are met, the “intention” or “kamma” that was previously created will mature and reappear.
So, does the original intention disappear?
The original intention disappears, but it can reappear.
The Buddha taught that this mind is extremely bright; it is only defiled by incoming impurities (AN 1.49).
What are the impurities? Greed, aversion, and delusion that lead us to unwholesome thoughts, speech, and actions.
When we encounter certain external conditions that make greed, aversion, and delusion thicker, our character worsens.
When we encounter certain external conditions that make greed, aversion, and delusion thinner, our character improves.
If, through the practice of Precept, samadhi (undistractability of mind), and wisdom, we uproot all greed, aversion, and delusion completely, our mind returns to its original luminous state. This is also the state of “ultimate goodness” or “perfect goodness.”
---
**Thai**
พูดถึงสไปเดอร์แมน เพราะเพิ่งเห็นโพสต์ของอดีตคณบดีคณะแพทยศาสตร์ มหาวิทยาลัยจีนแห่งฮ่องกง ศาสตราจารย์เฉินเจียเหลียง เมื่อสองวันก่อน 😂
บทความของศาสตราจารย์เฉินลึกซึ้งมากเลย~
ศาสตราจารย์เฉินใช้สไปเดอร์แมน (ปีเตอร์ พาร์กเกอร์) เป็นบทนำ โดยกล่าวถึงว่าเขาค่อยๆ ใช้ตัวละคร “สไปเดอร์แมน” เป็นโล่ในชีวิตจริง และค่อยๆ สูญเสียความเป็นมนุษย์ดั้งเดิมไป
ด้วยวิธีนี้เขาอธิบายว่านักศึกษาแพทย์หรือแพทย์คนหนึ่งสามารถถูกกระแสเวลา อำนาจและสถานะที่ได้รับมอบหมาย ค่อยๆ ฝังจิตใจดั้งเดิมของตนลงไปได้อย่างไร
จริงๆ แล้ว นี่เป็นเรื่องปกติที่สุด
“ตัวเรา” ที่เรียกกันนั้น ประกอบด้วยอะไร?
1. ร่างกาย
2. ความรู้สึก
3. การรับรู้
4. เจตนา
5. การรู้ตัว
ร่างกายเคลื่อนไหวอยู่ตลอดเวลา มุ่งไปสู่ความชรา ความเจ็บป่วย และความตาย
ความรู้สึกเปลี่ยนแปลงอยู่ตลอด บางครั้งมีความสุข บางครั้งไม่มีความสุข บางครั้งเป็นกลาง
การรับรู้เปลี่ยนแปลงไปตามข้อมูลใหม่ที่ได้รับอยู่เสมอ
เจตนาและความคิดเปลี่ยนแปลงอยู่ตลอด
การรู้ตัวก็เปลี่ยนแปลงอยู่ตลอด รับรู้วัตถุต่างๆ — ภาพ เสียง กลิ่น รส การสัมผัส อารมณ์ ความทรงจำ ตอนตื่นกับตอนหลับ สภาพก็ต่างกันแล้ว
ตรงนี้หา “ตัวเรา” ที่เป็นตัวตนที่ไม่เปลี่ยนแปลงไม่ได้เลย
เมื่อได้ยินเช่นนี้ พระพุทธเจ้าตรัสว่า บางคนจะคิดว่า “ตัวเรา” หายไปแล้ว และรู้สึกเศร้าโศก ทุกข์ใจ (MN 22)
Gotcha! 😂
โง่จัง~ “ตัวเรา” ไม่เคยมีอยู่จริงตั้งแต่แรก
การรับรู้และการกระทำของเรา เดิมทีก็เป็นเพียงการรวมกันของปัจจัยต่างๆ มันเปลี่ยนแปลงไปตามปัจจัยที่แตกต่างกัน
ไม่ต้องพูดถึงจิตใจดั้งเดิมในการประกอบอาชีพแพทย์เพื่อช่วยเหลือโลก เราทุกคนต่างก็มีจิตใจดั้งเดิมใหญ่ๆ น้อยๆ แตกต่างกัน
แต่ในปัจจุบัน จิตใจดั้งเดิมนั้น ยังเหลืออยู่เท่าไหร่กัน?
“จิตใจดั้งเดิม” นี้ อาจกล่าวได้ว่าเป็นกลุ่มรวมของเจตนาและการรับรู้
แต่เจตนาและการรับรู้เกิดขึ้นแล้วดับไปอยู่ตลอด
หลังจากดับไปแล้ว ไม่ได้หมายความว่ามันตายไปเฉยๆ แต่มันทิ้งอิทธิพลไว้—นี่คือ “กรรม”
เมื่อพบปัจจัยที่สอดคล้องกัน “เจตนา” หรือ “กรรม” ที่เคยสร้างไว้จะสุกงอมและปรากฏขึ้นอีก
ดังนั้น จิตใจดั้งเดิมจะหายไปหรือไม่?
จิตใจดั้งเดิมหายไป แต่สามารถปรากฏขึ้นอีกได้
พระพุทธเจ้าทรงสอนว่า จิตดวงนี้สว่างไสวมาก เพียงแต่มันถูกกิเลสที่เข้ามาเปื้อน (AN 1.49)
กิเลสคืออะไร? คือ โลภะ โทสะ โมหะ ที่ทำให้เรามีความคิด คำพูด และการกระทำที่ไม่ดี
เมื่อเราพบปัจจัยภายนอกบางอย่างที่ทำให้โลภะ โทสะ โมหะ หนาขึ้น บุคลิกภาพของเราก็แย่ลง
เมื่อเราพบปัจจัยภายนอกบางอย่างที่ทำให้โลภะ โทสะ โมหะ เบาบางลง บุคลิกภาพของเราก็ดีขึ้น
หากเราฝึกศีล สมาธิ ปัญญา จนถอนรากถอนโคนโลภะ โทสะ โมหะ ทั้งหมด จิตของเราก็จะกลับคืนสู่สภาพที่สว่างไสวดั้งเดิม นี่คือสภาพของ “ความดีสูงสุด” หรือ “ความดีสมบูรณ์”
---
**Vietnamese**
Nói đến Người Nhện, vì tôi vừa xem bài đăng của cựu Viện trưởng Trường Y thuộc Đại học Trung Văn Hồng Kông, Giáo sư Trần Gia Lượng, cách đây hai ngày 😂
Bài viết của Giáo sư Trần thật sự sâu sắc~
Giáo sư Trần lấy Người Nhện (Peter Parker) làm mở đầu, đề cập đến việc ông dần dần biến nhân vật “Người Nhện” thành tấm khiên trong thực tế, và từ từ đánh mất đi bản chất con người ban đầu.
Qua đó, ông minh họa cách một sinh viên y khoa hay bác sĩ có thể bị dòng chảy của thời gian, quyền lực và địa vị được trao cho, dần dần chôn vùi tâm nguyện ban đầu.
Thực ra đây là điều bình thường nhất.
Cái gọi là “cái tôi” được cấu thành từ những gì?
1. Thân thể
2. Cảm thọ
3. Nhận thức
4. Ý định
5. Nhận biết
Thân thể không ngừng chuyển động, hướng tới sự già nua, bệnh tật và cái chết.
Cảm thọ không ngừng thay đổi — lúc vui, lúc không vui, lúc trung tính.
Nhận thức liên tục thay đổi theo những thông tin mới tiếp nhận.
Ý định và tư tưởng không ngừng thay đổi.
Nhận biết cũng không ngừng thay đổi, nhận thức các đối tượng khác nhau — hình ảnh, âm thanh, mùi vị, vị giác, xúc chạm, cảm xúc, ký ức. Khi tỉnh và khi ngủ, trạng thái đã khác nhau rồi.
Ở đây, hoàn toàn không tìm thấy một thực thể bất biến gọi là “cái tôi”.
Nghe đến đây, Đức Phật nói rằng một số người sẽ nghĩ “cái tôi” đã biến mất và cảm thấy buồn bã, đau khổ (MN 22).
Gotcha! 😂
Ngốc quá~ “Cái tôi” vốn dĩ không hề tồn tại.
Nhận thức và hành vi của chúng ta vốn là sự kết hợp của các điều kiện; chúng thay đổi theo những điều kiện khác nhau.
Không cần nói đến tâm nguyện ban đầu hành nghề y để cứu đời; mỗi người chúng ta đều có những tâm nguyện ban đầu lớn nhỏ khác nhau.
Nhưng ngày nay, tâm nguyện ban đầu ấy còn lại bao nhiêu?
“Tâm nguyện ban đầu” này có thể nói là sự tụ hội của ý định và nhận thức.
Nhưng ý định và nhận thức không ngừng sinh rồi diệt.
Sau khi diệt, không có nghĩa là chúng chết hẳn; chúng để lại ảnh hưởng — đó chính là “nghiệp lực”.
Khi gặp điều kiện tương ứng, “ý định” hay “nghiệp” đã tạo trước đây sẽ chín muồi và tái hiện.
Vậy tâm nguyện ban đầu có biến mất không?
Tâm nguyện ban đầu biến mất, nhưng có thể tái hiện.
Đức Phật dạy rằng tâm này vốn rất sáng suốt, chỉ bị các cấu uế bên ngoài làm ô nhiễm (AN 1.49).
Cấu uế là gì? Là tham, sân, si dẫn đến những tư tưởng, lời nói và hành vi bất thiện.
Khi chúng ta gặp một số điều kiện bên ngoài khiến tham, sân, si trở nên dày đặc, nhân phẩm của chúng ta trở nên xấu đi.
Khi chúng ta gặp một số điều kiện bên ngoài khiến tham, sân, si trở nên mỏng đi, nhân phẩm của chúng ta trở nên tốt hơn.
Nếu chúng ta tu tập giới, định, tuệ để nhổ tận gốc mọi tham, sân, si, tâm chúng ta sẽ trở lại trạng thái sáng suốt vốn có. Đây cũng là trạng thái “chí thiện”, “toàn thiện”.
video cred. to
《讓痛苦徹底止息 The Complete Cessation of Suffering การทำให้ทุกข์ดับสิ้นโดยสมบูรณ์ Sự Chấm Dứt Hoàn Toàn Khổ Đau》
《讓痛苦徹底止息 The Complete Cessation of Suffering การทำให้ทุกข์ดับสิ้นโดยสมบูรณ์ Sự Chấm Dứt Hoàn Toàn Khổ Đau》
在我們佛教裏面的修行，我們追求的是離苦，是苦徹底的止息。
苦，源自於我們對事物的執著、抓取。我們有慾望，就會執著；一旦執著，心就會開始掙扎，心就會有苦。
為什麼我們會有想要？為什麼我們會執著抓取呢？因為我們不知道事實，不瞭解身心的實相，不知道我們生命的實相。這個身、這個心，並不怎麼值得去執著抓取，有的只是無常、苦、無我。我們並不是它們的主人，我們指揮不了它們。因為我們沒有看到這樣的事實，所以心就會生起想要、生起執著、生起掙扎與造作，然後就會產生苦。
因此，要想解決這個苦，直接去滅掉苦本身是滅不掉的，我們必須滅掉苦的根源、苦的因。所謂苦的事物，比如老、病、死是苦；跟所愛的事物分離是苦；遇到不喜歡的事物是苦；所有沒有辦法如願的種種痛苦，身體方面的不舒服，心裏面的不舒服、怨恨、仇恨，這些都是苦。佛陀舉了一些苦的例子給我們聽。沒有誰想苦，但是我們不知道可以擺脫它、掙脫它的方法，仰賴於悟道成佛的智慧。
如果我們修行，就會對於佛陀悟道成佛的智慧真正感到殊勝。為什麼那麼難？要想能夠離苦---因為老、病、死而苦，因為跟所愛的事物分離而苦，因為遇到不喜歡的事物而苦---聽了之後，好像根本沒有可能可以掙脫得了這些。但佛陀看了苦，那是問題。要想解決那個問題，我們必須先探究出它的根源，然後去解決它的根源。苦本身沒有誰可以解決得了，如果我們能解決苦的根源、苦的因，苦就不會生起了。
比如發生火災，我們以為把消防車拿過來滅掉火--火其實就是苦--事實上消防車並沒有直接滅掉火，而是滅掉火的因、火的根源。比如說溫度太高，就用水去澆；一旦熱量溫度下降，火就自己滅掉了，因為它的根源滅掉了。所有一切都是有緣就會有、有因就會生，無因就會滅。火災也是如此：因為有氧氣存在，我們就用泡沫噴上去，不讓氧氣進到著火點，火就因為缺乏維持它的因緣而滅掉。有時因為有火源，附近的房子挨著，消防人員人力不夠，就把旁邊的房子拆掉，讓火災沒有火源可延燒，火也就滅了。你看每一個部分，我們沒有誰可以直接滅掉火本身。這是屬於自然的法則、自然的現象：所有一切有因就會生，無因就會滅，它不在任何人的控制範圍之內。
佛陀審視什麼是苦的因。他探究到最後，發現因為有「生」，所以就會有苦。我們很容易翻譯成「因為出生了，所以就會老病死，必然會跟所愛的事物分離，必然會遇到不喜歡的事物」。如果我們不出生，就不需要遇到這樣的苦了。但這樣的解釋依然不是特別充分。佛陀看了所有各種各樣的苦，把它總結濃縮：如果要去解決每一種苦的根源，那怎麼解決都解決不完，因為苦的因特別多。他從整體來看，這就是他的特殊之處——本來是一大堆各種各樣的問題，他直接把它總結成一點：五蘊本身就是苦。
能夠被執著抓取的蘊，本身就是苦。以前隆波第一次出家做早晚課時，聽到「能夠被執取的蘊就是苦」，就想說：如果我不去執取，那就不苦了嗎？如果不去執取這個蘊，這個蘊就不是苦了？這是誤解了。所謂的「取蘊」，是一個專業術語。這類蘊無論我們執取還是不執取，它本身就是苦。那是一種蘊的分類，因為蘊有兩類：一種稱為取蘊（能夠執取的蘊），還有另外一種並非能夠執取的蘊，比如所有的出世間法、所有聖者的心，或者跟出世間法同步生起的那些組成部分（出世間的心所），這些都不屬於取蘊的範疇，它們屬於蘊。至於取蘊，也就是我們所擁有的蘊，無論執取還是不執取，它本身就是苦。比如說我們的身體，阿羅漢已經不執著身體了，但身體依然苦，依然會生病、會老、會死。
因此我們應該明白：從學法修行的角度來看，佛陀的智慧真的很高，他把一千多種苦總結濃縮下來，真正的苦其實就是蘊本身，五蘊本身就是苦。我們所擁有的這個五蘊本身就是苦，因為我們的蘊依然屬於世間的蘊，依然是苦。既然我們有這樣的蘊，我們能夠斷得了它嗎？想滅掉蘊本身嗎？蘊我們滅不掉。比如我們的身體，因為有業導致它出生，有這樣的色身、長相面孔。一旦已經出生了，我們想命令它別出生，指揮不了；它必然會老，我們說「你別老」，指揮不了；命令它別死，也命令不了。在精神心理方面，說「你只能遇到好的、滿意的境界」，也指揮不了；不要跟所愛的事物分離，也指揮不了。這些一旦我們指揮不了、命令不了，想去解決蘊本身是解決不了的。
所以佛陀進一步去看：我們苦，是因為這個蘊，因為我們執著說「這是我」。身體老的時候，我們就覺得「我老了」；身體病，我們就覺得「我病了」；身體死，我們就覺得「我死了」。必須跟所愛的事物分離時，我們以為是「我分離了」；遇到不喜歡的事物時，我們以為是「我遇到了」。一直不停地有「我、我、我」穿插進來。因為有誤解，我們以為這個蘊是「我、我的」。這個蘊本身自然，它既然出生了，停留必然會變化，必然會滅去。因此如果我們看到五蘊是「我、我的」，在蘊變化的時候，我們就會動搖、鬱悶：「哎呀，我老了，頭髮白了」「又生病了，為什麼經常生病」「要死了，太慘了，才一百多歲，真可惜」。因為我們以為這個身心就是我。
佛陀進一步從因果的角度去看問題，把問題拆分成一部分一部分。我們以為五蘊是我，事實上如果我們修行，修禪定、修安住型的禪定，一旦心安住，把心不放在身體上，就會看到身體跟心是不同的部分，它們會分離開；如果心安住，把心不放在感受（苦樂的感覺）上，就會看到感受並不是身體，也不是心，是另外一個部分。所謂的「蘊」，巴利文就是部分；翻譯成泰語就是「部分」。五蘊其實就是五個部分，組合成我們覺得「這是我」的那個東西。如果我們把每一個部分分離開，就會發現那個「我」消失了。
In the practice of our Buddhism, what we seek is freedom from suffering—the complete cessation of suffering.
Suffering arises from our clinging and grasping at things. When we have desire, we cling; once we cling, the mind begins to struggle, and the mind experiences suffering.
Why do we have wanting? Why do we cling and grasp? Because we do not know the truth; we do not understand the true nature of body and mind, nor the true nature of our life. This body and this mind are not really worth clinging to or grasping at—they are only impermanence, suffering, and non-self. We are not their owners; we cannot control them. Because we fail to see this truth, the mind gives rise to wanting, gives rise to clinging, gives rise to struggle and mental fabrication, and then suffering arises.
Therefore, if we wish to solve this suffering, we cannot extinguish suffering itself directly. We must extinguish the root of suffering, the cause of suffering. The things called suffering include old age, sickness, and death; separation from what we love; encountering what we dislike; all the various pains of not getting what we want; physical discomfort; mental discomfort, resentment, and hatred—all of these are suffering. The Buddha gave us some examples of suffering. No one wants to suffer, yet we do not know the way to free ourselves from it, to escape it. That depends on the wisdom of enlightenment, the wisdom of becoming a Buddha.
If we practice, we will truly feel how extraordinary the Buddha’s wisdom of enlightenment is. Why is it so difficult? To be free from suffering—suffering because of old age, sickness, and death; suffering because of separation from what we love; suffering because of encountering what we dislike—after hearing this, it seems completely impossible to escape these things. But the Buddha looked at suffering and saw it as a problem. To solve that problem, we must first investigate its root, then eliminate its root. No one can solve suffering itself; if we can solve the root of suffering, the cause of suffering, then suffering will not arise.
Take a fire, for example. We think that bringing a fire truck will put out the fire—the fire is like suffering. In fact, the fire truck does not directly extinguish the fire; it extinguishes the cause of the fire, the root of the fire. If the temperature is too high, we pour water on it; once the heat and temperature drop, the fire goes out by itself because its root has been extinguished. Everything arises when conditions are present, arises when there is a cause, and ceases when there is no cause. Fire is the same: because oxygen is present, we spray foam to prevent oxygen from reaching the burning point, and the fire goes out because it lacks the conditions to sustain it. Sometimes, because there is a source of fire and nearby houses are connected, and firefighters lack enough manpower, they demolish the adjacent houses so the fire has no fuel to spread to, and the fire dies out. You see, in every case, no one can directly extinguish the fire itself. This is a natural law, a natural phenomenon: everything arises when there is a cause and ceases when there is no cause. It is beyond anyone’s control.
The Buddha examined what the cause of suffering is. He investigated until the end and discovered that because there is “birth,” there is suffering. We easily translate this as “because we are born, there will be old age, sickness, and death; we will inevitably be separated from what we love and encounter what we dislike.” If we were not born, we would not have to meet such suffering. But this explanation is still not particularly complete. The Buddha looked at all the various kinds of suffering and summarized and condensed them: if we try to solve the root of each individual kind of suffering, we can never finish solving them all, because the causes of suffering are so many. He looked at the whole, and this is his special quality—originally there was a great heap of all kinds of problems, and he directly summarized them into one point: the five aggregates themselves are suffering.
The aggregates that can be clung to and grasped are themselves suffering. When Luangpor first ordained and was doing morning and evening chanting, he heard “the aggregates subject to clinging are suffering” and thought: “If I just don’t cling to them, then there will be no suffering? If I don’t cling to these aggregates, then these aggregates are not suffering?” This is a misunderstanding. “Aggregates subject to clinging” (upādānakkhandha) is a technical term. This kind of aggregate is itself suffering whether we cling to it or not. It is a classification of aggregates, because there are two kinds of aggregates: one is called the aggregates subject to clinging (those that can be clung to), and the other is aggregates that cannot be clung to—for example, all supramundane dhammas, the minds of all noble ones, or the mental factors that arise together with supramundane dhammas. These do not fall into the category of aggregates subject to clinging; they are still aggregates. As for the aggregates subject to clinging—that is, the aggregates we possess—whether we cling to them or not, they themselves are suffering. For example, our body: an Arahant no longer clings to the body, yet the body is still suffering; it still gets sick, grows old, and dies.
Therefore we should understand: from the perspective of studying the Dhamma and practicing, the Buddha’s wisdom is truly profound. He summarized and condensed more than a thousand kinds of suffering, and the real suffering is the aggregates themselves—the five aggregates themselves are suffering. The five aggregates we possess are themselves suffering, because our aggregates still belong to the worldly aggregates and are still suffering. Since we have such aggregates, can we cut them off? Can we extinguish the aggregates themselves? We cannot extinguish the aggregates. For example, our body arises because of kamma; it has this physical form, this appearance and face. Once it has already been born, we cannot order it not to be born—we cannot control it. It will inevitably grow old; if we say “don’t grow old,” we cannot control it. If we order it not to die, we cannot control that either. On the mental and psychological side, if we say “you may only meet good and agreeable objects,” we cannot control that either; if we say “do not be separated from what you love,” we cannot control that either. Once we cannot control or command these things, trying to solve the aggregates themselves is impossible.
So the Buddha looked further: we suffer because of these aggregates, because we cling to them saying “this is me.” When the body grows old, we feel “I am old”; when the body is sick, we feel “I am sick”; when the body dies, we feel “I am dying.” When we must be separated from what we love, we think “I am being separated”; when we encounter what we dislike, we think “I am encountering it.” “I, I, I” keeps inserting itself continuously. Because of misunderstanding, we take these aggregates to be “me” and “mine.” These aggregates are natural: once they have arisen, while they remain they will inevitably change, and they will inevitably cease. Therefore, if we see the five aggregates as “me” and “mine,” when the aggregates change we become shaken and depressed: “Oh, I’m getting old, my hair is turning white”; “I’m sick again—why do I keep getting sick?”; “I’m going to die—how terrible, only a little over a hundred years old, what a pity.” Because we take this body and mind to be “me.”
The Buddha further looked at the problem from the perspective of cause and effect, breaking the problem down into parts. We think the five aggregates are “me.” In fact, if we practice—practicing samadhi (undistractability of mind), practicing the kind of samadhi (undistractability of mind) that is firmly established—once the mind is settled, if we do not place the mind on the body, we will see that the body and the mind are different parts; they separate. If the mind is settled and we do not place the mind on feeling (the sensations of pleasure and pain), we will see that feeling is neither the body nor the mind; it is another part. The word “khandha” in Pali means “part” or “aggregate”; translated into Thai it also means “part.” The five aggregates are actually five parts that combine into the thing we feel is “me.” If we separate each part, we will find that the “I” disappears.
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**Thai (ภาษาไทย)**
ในการปฏิบัติในพระพุทธศาสนาของเรา สิ่งที่เราแสวงหาคือการพ้นทุกข์ คือการดับทุกข์โดยสิ้นเชิง
ทุกข์ เกิดจากการที่เรายึดมั่นถือมั่น จับต้องสิ่งต่างๆ เรามีความอยาก เราก็ยึดมั่น เมื่อยึดมั่นแล้ว จิตก็เริ่มดิ้นรน จิตก็มีทุกข์
ทำไมเราถึงมีความอยาก ทำไมเราถึงยึดมั่นจับต้อง เพราะเราไม่รู้ความจริง ไม่เข้าใจความเป็นจริงของกายและใจ ไม่รู้ความเป็นจริงของชีวิตเรา กายนี้ ใจนี้ ไม่ค่อยคุ้มค่าที่จะยึดมั่นจับต้อง มีแต่ความไม่เที่ยง ทุกข์ และอนัตตา เราไม่ใช่เจ้าของมัน เราบังคับมันไม่ได้ เพราะเราไม่เห็นความจริงเช่นนี้ จิตจึงเกิดความอยาก เกิดการยึดมั่น เกิดการดิ้นรนและการปรุงแต่ง แล้วทุกข์ก็เกิดขึ้น
ดังนั้น หากต้องการแก้ทุกข์นี้ การดับทุกข์โดยตรงนั้นดับไม่ได้ เราต้องดับรากเหง้าของทุกข์ สาเหตุของทุกข์ สิ่งที่เรียกว่าทุกข์ เช่น ความแก่ ความเจ็บ ความตาย เป็นทุกข์ การพลัดพรากจากสิ่งที่รักเป็นทุกข์ การประสบสิ่งที่ไม่ชอบเป็นทุกข์ ความทุกข์ทรมานนานาประการที่ไม่เป็นไปตามปรารถนา ความไม่สบายทางกาย ความไม่สบายทางใจ ความโกรธ ความเกลียดชัง เหล่านี้ล้วนเป็นทุกข์ พระพุทธเจ้าทรงยกตัวอย่างทุกข์บางอย่างให้เราฟัง ไม่มีใครอยากทุกข์ แต่เราไม่รู้วิธีที่จะหลุดพ้นจากมัน พึ่งพาปัญญาของการตรัสรู้เป็นพระพุทธเจ้า
หากเราปฏิบัติ เราจะรู้สึกถึงความอัศจรรย์ของปัญญาการตรัสรู้ของพระพุทธเจ้าอย่างแท้จริง ทำไมจึงยากนัก การที่จะพ้นทุกข์—ทุกข์เพราะแก่ เพราะเจ็บ เพราะตาย ทุกข์เพราะพลัดพรากจากสิ่งที่รัก ทุกข์เพราะประสบสิ่งที่ไม่ชอบ—เมื่อฟังแล้ว ดูเหมือนไม่มีทางที่จะหลุดพ้นจากสิ่งเหล่านี้ได้เลย แต่พระพุทธเจ้าทรงมองทุกข์ว่าเป็นปัญหา หากต้องการแก้ปัญหานั้น เราต้องค้นหารากเหง้าของมันก่อน แล้วจึงแก้ที่รากเหง้า ทุกข์เองไม่มีใครแก้ได้ หากเราแก้รากเหง้าของทุกข์ สาเหตุของทุกข์ได้ ทุกข์ก็จะไม่เกิดขึ้น
เช่น เมื่อเกิดไฟไหม้ เราคิดว่าเอารถดับเพลิงมาดับไฟ—ไฟก็คือทุกข์—แต่จริงๆ แล้วรถดับเพลิงไม่ได้ดับไฟโดยตรง แต่ดับสาเหตุของไฟ รากเหง้าของไฟ เช่น อุณหภูมิสูงเกินไป ก็ใช้น้ำราด เมื่อความร้อนและอุณหภูมิลดลง ไฟก็ดับเอง เพราะรากเหง้าของมันดับไปแล้ว ทุกสิ่งทุกอย่างมีเหตุปัจจัยก็เกิด มีเหตุก็เกิด ไม่มีเหตุก็ดับ ไฟก็เช่นกัน เพราะมีออกซิเจน เราจึงฉีดโฟมไม่ให้ออกซิเจนเข้าไปถึงจุดที่ไฟไหม้ ไฟก็ดับเพราะขาดเหตุปัจจัยที่ค้ำจุนมัน บางครั้งเพราะมีเชื้อเพลิง บ้านใกล้เคียงติดกัน เจ้าหน้าที่ดับเพลิงมีกำลังไม่พอ จึงรื้อบ้านข้างๆ ทิ้ง เพื่อไม่ให้ไฟมีเชื้อเพลิงลุกลามต่อไป ไฟก็ดับ เห็นไหม ในทุกส่วน ไม่มีใครสามารถดับไฟโดยตรงได้ นี่เป็นกฎธรรมชาติ เป็นปรากฏการณ์ธรรมชาติ ทุกสิ่งมีเหตุก็เกิด ไม่มีเหตุก็ดับ มันไม่อยู่ในอำนาจการควบคุมของใครเลย
พระพุทธเจ้าทรงพิจารณาว่าอะไรเป็นสาเหตุของทุกข์ พระองค์ทรงสืบค้นจนถึงที่สุด พบว่าเพราะมี “การเกิด” จึงมีทุกข์ เราแปลง่ายๆ ว่า “เพราะเกิดมาแล้ว จึงต้องแก่ เจ็บ ตาย ต้องพลัดพรากจากสิ่งที่รัก ต้องประสบสิ่งที่ไม่ชอบ” หากเราไม่เกิด ก็ไม่ต้องพบทุกข์เช่นนี้ แต่คำอธิบายเช่นนี้ยังไม่ครบถ้วนนัก พระพุทธเจ้าทรงมองทุกข์นานาชนิด แล้วสรุปย่อลง หากจะแก้รากเหง้าของทุกข์แต่ละอย่าง ก็แก้ไม่หมด เพราะสาเหตุของทุกข์มีมากมาย พระองค์ทรงมองภาพรวม นี่คือความพิเศษของพระองค์—เดิมทีเป็นปัญหาต่างๆ นานาเป็นกองใหญ่ พระองค์ทรงสรุปลงเหลือจุดเดียวว่า ขันธ์ ๕ เองเป็นทุกข์
ขันธ์ที่สามารถถูกยึดมั่นจับต้องได้ เองเป็นทุกข์ ครั้งที่หลวงพ่อบวชใหม่ๆ ทำวัตรเช้า-เย็น ได้ยินว่า “อุปาทานขันธ์เป็นทุกข์” ก็คิดว่า ถ้าฉันไม่ไปยึดมัน ก็ไม่ทุกข์ใช่ไหม ถ้าไม่ยึดขันธ์นี้ ขันธ์นี้ก็ไม่ใช่ทุกข์แล้วใช่ไหม นี่เป็นความเข้าใจผิด คำว่า “อุปาทานขันธ์” เป็นศัพท์เฉพาะ ขันธ์ประเภทนี้ ไม่ว่าเราจะยึดหรือไม่ยึด มันเองก็เป็นทุกข์ เป็นการจำแนกชนิดของขันธ์ เพราะขันธ์มี ๒ ประเภท ประเภทหนึ่งเรียกว่าอุปาทานขันธ์ (ขันธ์ที่สามารถยึดได้) อีกประเภทหนึ่งคือขันธ์ที่ไม่สามารถยึดได้ เช่น ธรรมทั้งหลายที่เป็นโลกุตตระ จิตของพระอริยเจ้าทั้งหลาย หรือเจตสิกที่เกิดพร้อมกับธรรมโลกุตตระ สิ่งเหล่านี้ไม่อยู่ในขอบเขตของอุปาทานขันธ์ พวกมันก็ยังเป็นขันธ์ ส่วนอุปาทานขันธ์ คือขันธ์ที่เรามีอยู่ ไม่ว่ายึดหรือไม่ยึด มันเองก็เป็นทุกข์ เช่น ร่างกายของเรา พระอรหันต์ไม่ยึดร่างกายแล้ว แต่ร่างกายยังเป็นทุกข์ ยังเจ็บป่วย ยังแก่ ยังตาย
ดังนั้นเราควรเข้าใจว่า จากมุมมองของการเรียนธรรมและปฏิบัติ พระปัญญาของพระพุทธเจ้าสูงส่งจริงๆ พระองค์ทรงสรุปย่อทุกข์กว่าพันชนิดลงมา ทุกข์ที่แท้จริงคือขันธ์เอง ขันธ์ ๕ เองเป็นทุกข์ ขันธ์ ๕ ที่เรามีอยู่นี้เองเป็นทุกข์ เพราะขันธ์ของเรายังเป็นขันธ์ทางโลก ยังเป็นทุกข์ เรามีขันธ์เช่นนี้ เราจะตัดมันได้หรือ อยากดับขันธ์เองหรือ ขันธ์เราดับไม่ได้ เช่น ร่างกายของเรา เกิดเพราะกรรม มีรูปกาย มีใบหน้าเช่นนี้ เมื่อเกิดมาแล้ว เราจะสั่งไม่ให้เกิดก็บังคับไม่ได้ มันต้องแก่ เราจะบอกว่าอย่าแก่ก็บังคับไม่ได้ สั่งไม่ให้ตายก็ทำไม่ได้ ในทางจิตใจ บอกว่าให้พบแต่สิ่งที่ดีน่าพอใจก็บังคับไม่ได้ อย่าพลัดพรากจากสิ่งที่รักก็บังคับไม่ได้ เมื่อเราบังคับไม่ได้ สั่งไม่ได้ การจะแก้ขันธ์เองจึงเป็นไปไม่ได้
พระพุทธเจ้าจึงทรงพิจารณาต่อไปว่า เราทุกข์ เพราะขันธ์นี้ เพราะเรายึดมั่นว่า “นี่คือเรา” เมื่อร่างกายแก่ เราก็รู้สึกว่า “เราแก่แล้ว” เมื่อร่างกายป่วย เราก็รู้สึกว่า “เราป่วย” เมื่อร่างกายตาย เราก็รู้สึกว่า “เราตาย” เมื่อต้องพลัดพรากจากสิ่งที่รัก เราก็นึกว่า “เราพลัดพราก” เมื่อประสบสิ่งที่ไม่ชอบ เราก็นึกว่า “เราประสบ” มี “เรา เรา เรา” แทรกเข้ามาตลอดเวลา เพราะมีความเข้าใจผิด เราถือว่าขันธ์นี้คือ “เรา ของเรา” ขันธ์นี้เป็นไปตามธรรมชาติ เมื่อเกิดแล้ว ดำรงอยู่ก็ต้องเปลี่ยนแปลง และต้องดับไป ดังนั้นหากเรามองว่าขันธ์ ๕ คือ “เรา ของเรา” เมื่อขันธ์เปลี่ยนแปลง เราก็สั่นไหว หดหู่ “อ้าว เราแก่แล้ว ผมขาวแล้ว” “ป่วยอีกแล้ว ทำไมป่วยบ่อยจัง” “จะตายแล้ว น่าสงสารจัง อายุแค่ร้อยกว่าปี น่าเสียดาย” เพราะเราคิดว่ากายใจนี้คือเรา
พระพุทธเจ้าทรงพิจารณาปัญหาจากมุมของเหตุและผลต่อไป แยกปัญหาออกเป็นส่วนๆ เราคิดว่าขันธ์ ๕ คือเรา แต่จริงๆ หากเราปฏิบัติ ฝึกสมาธิ ฝึกสมาธิแบบตั้งมั่น เมื่อจิตตั้งมั่นแล้ว ไม่ใส่จิตไว้ที่กาย เราจะเห็นว่ากายกับใจเป็นส่วนที่ต่างกัน มันแยกจากกัน หากจิตตั้งมั่น ไม่ใส่จิตไว้ที่เวทนา (ความรู้สึกสุขทุกข์) เราจะเห็นว่าเวทนาไม่ใช่กาย ไม่ใช่ใจ เป็นส่วนอีกส่วนหนึ่ง คำว่า “ขันธ์” ในภาษาบาลีแปลว่าส่วน ในภาษาไทยก็แปลว่าส่วน ขันธ์ ๕ จริงๆ คือส่วนทั้ง ๕ ที่ประกอบกันเป็นสิ่งที่เรารู้สึกว่า “นี่คือเรา” หากเราแยกแต่ละส่วนออกจากกัน เราจะพบว่า “ตัวเรา” หายไป
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**Vietnamese (Tiếng Việt)**
Trong sự tu tập của Phật giáo chúng ta, điều chúng ta theo đuổi là ly khổ, là sự chấm dứt hoàn toàn của khổ.
Khổ bắt nguồn từ sự chấp trước, sự nắm bắt của chúng ta đối với các sự vật. Chúng ta có dục vọng thì sẽ chấp trước; một khi chấp trước, tâm bắt đầu vùng vẫy, tâm liền có khổ.
Tại sao chúng ta lại có sự muốn? Tại sao chúng ta lại chấp trước nắm bắt? Vì chúng ta không biết sự thật, không hiểu thực tướng của thân và tâm, không biết thực tướng của đời sống chúng ta. Thân này, tâm này không đáng để chấp trước nắm bắt cho lắm, chỉ có vô thường, khổ và vô ngã. Chúng ta không phải là chủ nhân của chúng, chúng ta không thể điều khiển chúng. Vì chúng ta không thấy được sự thật như vậy, nên tâm sinh khởi sự muốn, sinh khởi chấp trước, sinh khởi vùng vẫy và tạo tác, rồi khổ liền sinh khởi.
Do đó, muốn giải quyết khổ này, trực tiếp diệt khổ bản thân thì không diệt được, chúng ta phải diệt tận gốc của khổ, nhân của khổ. Những thứ gọi là khổ, ví dụ già, bệnh, chết là khổ; xa lìa những gì yêu thích là khổ; gặp những gì không thích là khổ; tất cả mọi nỗi khổ vì không được như ý, sự khó chịu về thân, sự khó chịu trong tâm, sự oán hận, thù hận, tất cả những thứ đó đều là khổ. Đức Phật đã nêu một số ví dụ về khổ cho chúng ta nghe. Không ai muốn khổ, nhưng chúng ta không biết phương pháp để thoát khỏi nó, thoát ra khỏi nó, phải nương vào trí tuệ giác ngộ thành Phật.
Nếu chúng ta tu tập, chúng ta sẽ thật sự cảm nhận được sự thù thắng của trí tuệ giác ngộ thành Phật của Đức Phật. Tại sao khó đến thế? Muốn ly khổ—khổ vì già, bệnh, chết; khổ vì xa lìa những gì yêu thích; khổ vì gặp những gì không thích—sau khi nghe xong, dường như hoàn toàn không thể thoát khỏi những thứ này. Nhưng Đức Phật nhìn khổ, đó là vấn đề. Muốn giải quyết vấn đề đó, chúng ta phải trước hết điều tra ra gốc rễ của nó, rồi giải quyết gốc rễ. Bản thân khổ không ai giải quyết được; nếu chúng ta giải quyết được gốc rễ của khổ, nhân của khổ, thì khổ sẽ không sinh khởi.
Ví dụ như xảy ra hỏa hoạn, chúng ta nghĩ mang xe cứu hỏa đến để dập lửa—lửa chính là khổ—thực tế xe cứu hỏa không trực tiếp dập tắt lửa, mà dập tắt nhân của lửa, gốc rễ của lửa. Ví dụ nhiệt độ quá cao thì dùng nước tưới; một khi nhiệt lượng và nhiệt độ giảm xuống, lửa tự diệt vì gốc rễ của nó đã diệt. Tất cả mọi sự đều có duyên thì có, có nhân thì sinh, không nhân thì diệt. Hỏa hoạn cũng vậy: vì có oxy tồn tại, chúng ta dùng bọt phun lên, không cho oxy tiếp xúc điểm cháy, lửa vì thiếu duyên duy trì mà diệt. Có khi vì có nguồn lửa, nhà cửa gần đó liền kề, nhân lực cứu hỏa không đủ, họ phá nhà bên cạnh đi, để hỏa hoạn không còn nguồn lửa lan ra, lửa cũng diệt. Bạn xem từng phần, không ai có thể trực tiếp diệt lửa bản thân. Đây thuộc về quy luật tự nhiên, hiện tượng tự nhiên: tất cả mọi sự có nhân thì sinh, không nhân thì diệt, nó không nằm trong phạm vi kiểm soát của bất kỳ ai.
Đức Phật thẩm sát cái gì là nhân của khổ. Ngài điều tra đến cuối cùng, phát hiện vì có “sanh” nên mới có khổ. Chúng ta dễ dàng dịch thành “vì đã sanh ra nên sẽ già bệnh chết, tất nhiên sẽ xa lìa những gì yêu thích, tất nhiên sẽ gặp những gì không thích”. Nếu chúng ta không sanh thì không cần gặp khổ như vậy. Nhưng cách giải thích này vẫn chưa đầy đủ lắm. Đức Phật nhìn tất cả mọi loại khổ, tổng kết cô đọng lại: nếu muốn giải quyết gốc rễ của từng loại khổ, thì giải quyết mãi cũng không hết, vì nhân của khổ quá nhiều. Ngài nhìn từ toàn thể, đây chính là chỗ đặc biệt của Ngài—vốn là một đống lớn đủ loại vấn đề, Ngài trực tiếp tổng kết thành một điểm: ngũ uẩn bản thân chính là khổ.
Uẩn có thể bị chấp trước nắm bắt, bản thân nó chính là khổ. Ngày xưa khi Lão sư (Luangpor) mới xuất gia lần đầu làm công phu sáng tối, nghe “thủ uẩn là khổ”, liền nghĩ: nếu tôi không chấp thủ thì không khổ sao? Nếu không chấp thủ uẩn này thì uẩn này không phải khổ sao? Đây là sự hiểu lầm. “Thủ uẩn” là một thuật ngữ chuyên môn. Loại uẩn này dù chúng ta chấp thủ hay không chấp thủ, bản thân nó vẫn là khổ. Đó là một cách phân loại uẩn, vì uẩn có hai loại: một loại gọi là thủ uẩn (uẩn có thể chấp thủ), còn một loại khác không phải uẩn có thể chấp thủ, ví dụ tất cả pháp xuất thế gian, tâm của tất cả bậc Thánh, hoặc những thành phần sinh khởi đồng thời với pháp xuất thế gian (tâm sở xuất thế gian), những thứ này không thuộc phạm trù thủ uẩn, chúng vẫn thuộc về uẩn. Còn thủ uẩn, tức là uẩn mà chúng ta đang có, dù chấp thủ hay không chấp thủ, bản thân nó vẫn là khổ. Ví dụ thân thể chúng ta, A-la-hán đã không còn chấp trước thân thể, nhưng thân thể vẫn khổ, vẫn bệnh, vẫn già, vẫn chết.
Do đó chúng ta nên hiểu: từ góc độ học pháp tu tập, trí tuệ của Đức Phật thật cao siêu, Ngài tổng kết cô đọng hơn một nghìn loại khổ xuống, khổ chân thật chính là uẩn bản thân, ngũ uẩn bản thân chính là khổ. Ngũ uẩn mà chúng ta đang có bản thân chính là khổ, vì uẩn của chúng ta vẫn thuộc uẩn thế gian, vẫn là khổ. Đã có uẩn như vậy, chúng ta có thể đoạn được nó không? Muốn diệt uẩn bản thân sao? Uẩn chúng ta diệt không được. Ví dụ thân thể chúng ta, vì có nghiệp dẫn đến nó sanh ra, có sắc thân như vậy, diện mạo như vậy. Một khi đã sanh rồi, chúng ta muốn ra lệnh nó đừng sanh thì không điều khiển được; nó tất nhiên sẽ già, chúng ta nói “đừng già” thì không điều khiển được; ra lệnh đừng chết cũng không được. Về mặt tinh thần tâm lý, nói “chỉ được gặp cảnh giới tốt đẹp, thỏa mãn” cũng không điều khiển được; đừng xa lìa những gì yêu thích cũng không điều khiển được. Những thứ này một khi chúng ta không điều khiển được, không ra lệnh được, muốn giải quyết uẩn bản thân là không giải quyết được.
Cho nên Đức Phật đi sâu hơn: chúng ta khổ vì uẩn này, vì chúng ta chấp trước nói “đây là tôi”. Khi thân già, chúng ta cảm thấy “tôi già rồi”; khi thân bệnh, chúng ta cảm thấy “tôi bệnh rồi”; khi thân chết, chúng ta cảm thấy “tôi chết”. Khi phải xa lìa những gì yêu thích, chúng ta tưởng là “tôi bị xa lìa”; khi gặp những gì không thích, chúng ta tưởng là “tôi gặp phải”. Liên tục có “tôi, tôi, tôi” xen vào. Vì có sự hiểu lầm, chúng ta cho rằng uẩn này là “tôi, của tôi”. Uẩn này vốn tự nhiên, một khi đã sanh, khi trụ tất nhiên sẽ biến đổi, tất nhiên sẽ diệt. Do đó nếu chúng ta thấy ngũ uẩn là “tôi, của tôi”, khi uẩn biến đổi chúng ta sẽ dao động, buồn bã: “Ối, tôi già rồi, tóc bạc rồi”; “lại bệnh nữa, sao thường xuyên bệnh thế”; “sắp chết rồi, thảm quá, mới hơn trăm tuổi, thật đáng tiếc”. Vì chúng ta cho rằng thân tâm này chính là tôi.
Đức Phật đi sâu hơn từ góc độ nhân quả để nhìn vấn đề, tách vấn đề thành từng phần một. Chúng ta cho rằng ngũ uẩn là tôi, thực tế nếu chúng ta tu tập, tu thiền định, tu loại thiền định an trụ, một khi tâm an trụ, không để tâm trên thân, sẽ thấy thân và tâm là những phần khác nhau, chúng tách rời; nếu tâm an trụ, không để tâm trên thọ (cảm giác khổ vui), sẽ thấy thọ không phải thân, cũng không phải tâm, là một phần khác. Cái gọi là “uẩn”, trong tiếng Pali chính là “phần”; dịch sang tiếng Thái cũng là “phần”. Ngũ uẩn thực ra chính là năm phần, hợp thành cái mà chúng ta cảm thấy “đây là tôi”. Nếu chúng ta tách từng phần ra, sẽ phát hiện cái “tôi” biến mất.
----Luang Por Pramote
2028.8.16
《心 The Mind จิต Tâm》
《心 The Mind จิต Tâm》
如果大家不知道什麼是‘心’的話呢，看看這條河流就知道了
河水一直在流動，前一秒那個位置的‘河’，已經不同於下秒那個位置的‘河’了
但河流就如一面鏡子那樣，仍能反映出萬物
我們的心也是一樣。它其實就是一個‘覺知’的元素。
看似一直在那裡，但其實不斷在生滅變化。同時，也能感知到不同的影像、聲音、氣味、味道、所觸、情緒、思想、記憶等等
所以與其說是一顆心，不如說是‘心流’或者是‘識流’~
佛陀說啊，一般人會厭倦、放下、解脫於這個身體，因為身體的成長、衰老、生起和被捨棄都是有目共睹的
然而，這個被稱為『心』、『意』、『識』的東西，卻不足以讓一般人厭倦、放下、解脫於它
為什麼呢？對於未聽聞過佛法的一般人，它們長久地執著這顆‘心’，以為『這是我的，我是這個，這是一個實我。』
佛陀說，未聽聞過佛法的一般人，執著這個身體為我比較好，而不是心。因為身體可以住立一年、兩年、十年、一百年甚至更久
但這個被稱為『心』、『意』、『識』的東西，日夜都在不斷生滅
佛陀再教導，有聽聞過佛法的聖弟子，都徹底地恰當留意緣起（依條件組合而產生的現象）：
有這個，便有那個，因為這個的生起所以有那個的生起
沒有這個，便沒有那個；這個滅去時，那個便跟著滅
緣於能被感受為快樂的接觸，快樂的感受便生起。當那個可被感受為快樂的接觸滅去，依此而生起的快樂感受便一併滅去、平息
緣於能被感受為痛苦的接觸，痛苦的感受便生起。當那個可被感受為痛苦的接觸滅去，依此而生起的痛苦感受便一併滅去、平息
緣於能被感受為中捨的接觸，中捨的感受便生起。當那個可被感受為中捨的接觸滅去，依此而生起的中捨感受便一併滅去、平息
就好像兩塊柴互相摩擦，熱能、火焰便生起
當那兩塊柴被分開，熱能、火焰便滅去、平息
能夠這樣看到的聖弟子，就會厭倦接觸、感受、認知、覺知
厭倦的人就會放下執著、去除貪慾，然後解脫
解脫的時候，就會知道‘我已經不會再次出生了，聖潔的生活已經被確立，應該要做的東西也已經做完，不會再有這樣生存的狀態了’（SN12.62）
**English**
If people do not know what the “mind” is, just look at this river and you will understand.
The water is constantly flowing. The “river” at that spot one second ago is already different from the “river” at that same spot the next second.
Yet the river, like a mirror, can still reflect all things.
Our mind is the same. It is essentially an element of “awareness.”
It seems to be constantly there, yet in reality it is continuously arising and ceasing, changing moment by moment. At the same time, it can perceive various images, sounds, smells, tastes, bodily sensations, emotions, thoughts, memories, and so on.
So rather than calling it a single “mind,” it is more accurate to call it a “stream of mind” or a “stream of consciousnesses.”
The Buddha said that ordinary people can become weary of, let go of, and be liberated from this body, because the growth, aging, arising, and discarding of the body are all clearly visible to everyone.
However, that which is called “mind (cita),” “mentality (mano),” or “consciousness (viññā)” is not enough to make ordinary people weary of it, let go of it, or be liberated from it.
Why is that? For ordinary people who have not heard the Dhamma, they cling for a long time to this “mind,” thinking: “This is mine, I am this, this is a solid self.”
The Buddha said that for ordinary people who have not heard the Dhamma, it would be better to cling to this body as “self” rather than to the mind. Because the body can remain standing for one year, two years, ten years, a hundred years, or even longer.
But that which is called “mind,” “mentality,” or “consciousness” is arising and ceasing continuously, day and night.
The Buddha further taught that noble disciples who have heard the Dhamma should properly attend to dependent origination (phenomena that arise through the combination of conditions):
When this exists, that exists; because this arises, that arises.
When this does not exist, that does not exist; when this ceases, that ceases.
Dependent on contact that can be felt as pleasant, a pleasant feeling arises. When that contact that can be felt as pleasant ceases, the pleasant feeling that arose dependent on it also ceases and is stilled.
Dependent on contact that can be felt as painful, a painful feeling arises. When that contact that can be felt as painful ceases, the painful feeling that arose dependent on it also ceases and is stilled.
Dependent on contact that can be felt as neither-painful-nor-pleasant, a neither-painful-nor-pleasant feeling arises. When that contact that can be felt as neither-painful-nor-pleasant ceases, the neither-painful-nor-pleasant feeling that arose dependent on it also ceases and is stilled.
Just as when two sticks are rubbed together, heat and flame arise;
when those two sticks are separated, the heat and flame cease and are stilled.
Noble disciples who can see in this way become weary of contact, feeling, perception, and awareness.
Those who are weary let go of clinging, abandon desire, and then are liberated.
When liberated, they know: “There is no more rebirth for me; the holy life has been established; what had to be done has been done; there is no more of this state of being.”
(SN 12.62)
---
**Thai**
ถ้าใครไม่รู้ว่า “จิต” คืออะไร ให้มองดูแม่น้ำสายนี้ก็จะเข้าใจ
น้ำไหลอยู่ตลอดเวลา “แม่น้ำ” ที่ตำแหน่งนั้นในวินาทีก่อน ต่างจาก “แม่น้ำ” ที่ตำแหน่งเดียวกันในวินาทีถัดไปแล้ว
แต่แม่น้ำยังคงสะท้อนสรรพสิ่งได้เหมือนกระจกเงา
จิตของเราก็เช่นกัน มันเป็นเพียงธาตุแห่ง “การรู้”
ดูเหมือนจะอยู่ตรงนั้นตลอดเวลา แต่จริง ๆ แล้วมันเกิดดับเปลี่ยนแปลงอยู่ตลอด
ในขณะเดียวกันก็สามารถรับรู้ภาพ เสียง กลิ่น รส สัมผัสทางกาย อารมณ์ ความคิด ความทรงจำ ฯลฯ ได้
ดังนั้น แทนที่จะเรียกว่า “จิต” ก้อนเดียว ควรเรียกว่า “กระแสจิต” หรือ “กระแสวิญญาณ” มากกว่า
พระพุทธเจ้าตรัสว่า คนทั่วไปสามารถเบื่อหน่าย วาง และหลุดพ้นจากร่างกายนี้ได้ เพราะการเจริญ การเสื่อม การเกิดขึ้น และการถูกทอดทิ้งของร่างกาย ล้วนเป็นสิ่งที่เห็นได้ชัดเจน
อย่างไรก็ตาม สิ่งที่เรียกว่า “จิต” “มโน” หรือ “วิญญาณ” นั้น ยังไม่เพียงพอที่จะทำให้คนทั่วไปเบื่อหน่าย วาง และหลุดพ้นจากมัน
ทำไมหรือ? เพราะคนทั่วไปที่ยังไม่ได้ฟังธรรม ยึดติดกับ “จิต” นี้มานาน คิดว่า “นี่เป็นของเรา เราเป็นสิ่งนี้ นี่คือตัวตนที่แท้จริง”
พระพุทธเจ้าตรัสว่า สำหรับคนทั่วไปที่ยังไม่ได้ฟังธรรม การยึดร่างกายนี้ว่าเป็นตัวตน ยังดีกว่าการยึดจิต เพราะร่างกายสามารถตั้งอยู่ได้หนึ่งปี สองปี สิบปี ร้อยปี หรือนานกว่านั้น
แต่สิ่งที่เรียกว่า “จิต” “มโน” หรือ “วิญญาณ” นั้น เกิดดับอยู่ตลอดทั้งกลางวันและกลางคืน
พระพุทธเจ้ายังทรงสอนต่อไปว่า สาวกผู้เป็นอริยะที่ได้ฟังธรรมแล้ว จะใส่ใจอย่างถูกต้องและถี่ถ้วนต่อเหตุปัจจัย (ปรากฏการณ์ที่เกิดขึ้นโดยการรวมตัวของเงื่อนไข):
เมื่อสิ่งนี้มี สิ่งนั้นก็มี เพราะสิ่งนี้เกิด สิ่งนั้นจึงเกิด
เมื่อสิ่งนี้ไม่มี สิ่งนั้นก็ไม่มี เมื่อสิ่งนี้ดับ สิ่งนั้นก็ดับตาม
อาศัยผัสสะที่รู้สึกได้ว่าเป็นสุข เวทนาที่เป็นสุขจึงเกิดขึ้น เมื่อผัสสะที่รู้สึกได้ว่าเป็นสุขนั้นดับไป เวทนาที่เป็นสุขซึ่งเกิดขึ้นอาศัยผัสสะนั้นก็ดับและสงบไปด้วย
อาศัยผัสสะที่รู้สึกได้ว่าเป็นทุกข์ เวทนาที่เป็นทุกข์จึงเกิดขึ้น เมื่อผัสสะที่รู้สึกได้ว่าเป็นทุกข์นั้นดับไป เวทนาที่เป็นทุกข์ซึ่งเกิดขึ้นอาศัยผัสสะนั้นก็ดับและสงบไปด้วย
อาศัยผัสสะที่รู้สึกได้ว่าไม่สุขไม่ทุกข์ เวทนาที่ไม่สุขไม่ทุกข์จึงเกิดขึ้น เมื่อผัสสะที่รู้สึกได้ว่าไม่สุขไม่ทุกข์นั้นดับไป เวทนาที่ไม่สุขไม่ทุกข์ซึ่งเกิดขึ้นอาศัยผัสสะนั้นก็ดับและสงบไปด้วย
เหมือนกับไม้สองท่อนถูกเสียดสีกัน ความร้อนและเปลวไฟก็เกิดขึ้น
เมื่อไม้สองท่อนนั้นถูกแยกออกจากกัน ความร้อนและเปลวไฟก็ดับและสงบไป
สาวกผู้เป็นอริยะที่เห็นได้อย่างนี้ จะเบื่อหน่ายต่อผัสสะ เวทนา สัญญา และการรู้
ผู้ที่เบื่อหน่ายจะวางความยึดมั่น ละความอยาก แล้วจึงหลุดพ้น
เมื่อหลุดพ้นแล้ว ก็จะรู้ว่า “เราจะไม่เกิดอีกแล้ว พรหมจรรย์ได้ถูกตั้งขึ้นแล้ว สิ่งที่ควรทำก็ได้ทำเสร็จแล้ว จะไม่มีภาวะแห่งการมีอยู่อย่างนี้อีกต่อไป”
(SN 12.62)
---
**Vietnamese**
Nếu mọi người không biết “tâm” là gì, hãy nhìn dòng sông này sẽ hiểu.
Nước sông luôn chảy. “Dòng sông” ở vị trí đó một giây trước đã khác với “dòng sông” ở cùng vị trí đó một giây sau.
Nhưng dòng sông vẫn như một tấm gương, vẫn có thể phản chiếu vạn vật.
Tâm của chúng ta cũng vậy. Nó thực chất là một yếu tố “giác tri”.
Dường như luôn ở đó, nhưng thật ra liên tục sinh diệt, biến đổi không ngừng. Đồng thời, nó có thể nhận biết các hình ảnh, âm thanh, mùi hương, vị, cảm xúc thân thể, cảm xúc, tư tưởng, ký ức…
Vì vậy, thay vì gọi là một “tâm”, tốt hơn nên gọi là “dòng tâm” hay “dòng thức”.
Đức Phật dạy rằng người phàm có thể nhàm chán, buông bỏ và giải thoát khỏi thân này, vì sự lớn lên, già đi, sinh khởi và bị vứt bỏ của thân đều hiển nhiên trước mắt mọi người.
Tuy nhiên, cái được gọi là “tâm”, “ý” hay “thức” thì chưa đủ để khiến người phàm nhàm chán, buông bỏ và giải thoát khỏi nó.
Tại sao vậy? Đối với người phàm chưa từng nghe Pháp, họ lâu dài chấp thủ vào “tâm” này, cho rằng: “Đây là của ta, ta là cái này, đây là một cái ngã thật sự.”
Đức Phật dạy rằng, với người phàm chưa nghe Pháp, chấp thân này là ngã còn tốt hơn chấp tâm. Vì thân có thể tồn tại một năm, hai năm, mười năm, trăm năm hay thậm chí lâu hơn.
Nhưng cái được gọi là “tâm”, “ý” hay “thức” thì ngày đêm liên tục sinh diệt.
Đức Phật lại dạy rằng các Thánh đệ tử đã nghe Pháp đều hoàn toàn và đúng đắn chú ý đến duyên khởi (các hiện tượng sinh khởi do sự kết hợp của các điều kiện):
Có cái này thì có cái kia; vì cái này sinh khởi nên cái kia sinh khởi.
Không có cái này thì không có cái kia; khi cái này diệt thì cái kia cũng diệt theo.
Duyên vào xúc có thể được cảm nhận là lạc, cảm thọ lạc sinh khởi. Khi xúc có thể được cảm nhận là lạc ấy diệt đi, cảm thọ lạc sinh khởi dựa vào đó cũng diệt đi, lắng dịu.
Duyên vào xúc có thể được cảm nhận là khổ, cảm thọ khổ sinh khởi. Khi xúc có thể được cảm nhận là khổ ấy diệt đi, cảm thọ khổ sinh khởi dựa vào đó cũng diệt đi, lắng dịu.
Duyên vào xúc có thể được cảm nhận là xả, cảm thọ xả sinh khởi. Khi xúc có thể được cảm nhận là xả ấy diệt đi, cảm thọ xả sinh khởi dựa vào đó cũng diệt đi, lắng dịu.
Giống như hai khúc củi cọ xát vào nhau, sức nóng và ngọn lửa sinh khởi;
khi hai khúc củi ấy được tách ra, sức nóng và ngọn lửa diệt đi, lắng dịu.
Thánh đệ tử thấy được như vậy sẽ nhàm chán xúc, thọ, tưởng và giác tri.
Người nhàm chán sẽ buông bỏ chấp thủ, đoạn trừ tham dục, rồi giải thoát.
Khi giải thoát, họ biết: “Ta sẽ không còn tái sinh nữa; đời sống thánh thiện đã được thiết lập; những gì cần làm đã làm xong; sẽ không còn trạng thái hiện hữu như thế này nữa.”
(SN 12.62)
《五取蘊和單純五蘊的分別 The Difference Between the Five Aggregates of Clinging and the Mere Five Aggregates ความแตกต่างระหว่างขันธ์ห้าที่ประกอบด้วยอุปาทาน กับขันธ์ห้าล้วนๆ Sự khác biệt giữa Ngũ thủ uẩn và Ngũ uẩn thuần túy》
《五取蘊和單純五蘊的分別 The Difference Between the Five Aggregates of Clinging and the Mere Five Aggregates ความแตกต่างระหว่างขันธ์ห้าที่ประกอบด้วยอุปาทาน กับขันธ์ห้าล้วนๆ Sự khác biệt giữa Ngũ thủ uẩn và Ngũ uẩn thuần túy》
佛陀教導的方法，是非常趕時髦的。那些後面的2000年以後的那些研究，那些專家，一些研究家才發現這個問題，事實上佛陀之前就已經預設了我們探究苦的方法，他教的是非常酷的，這個稱之為調研法的方法，後面調研的方法也是這樣子。他是之前就想了，是幾千年以前就已經這個想出來了，比如說我們要知苦，他就會教導身體裏面的苦，老、病、死就是苦。在我們心裏面的苦也有。
跟所愛的事物分離是苦，遇到不喜歡的事物是苦，期待什麼東西沒有獲得什麼東西，那也是苦，他就會把這個分解。
然後他害怕我們會只是一味的只是去數這個身體部分的苦有多少，心的苦有多少，這個很亂，很麻煩。所以他就會說：總而言之五取蘊就是苦。
那些亂想的那些人就開始說：‘哎呀，五蘊是苦，因為我們去抓去拿。所以就會有五取蘊’。五取蘊並不是我們進去執取的蘊，那是屬於可以執取的蘊。
蘊有兩類，一個是可以進去執取的，和擺脫了執取的蘊---有兩種。
這個我們執着的五取蘊，是色、受、想、行、識。我們現在有的這個蘊，全部都稱之為五取蘊—它們本身就是苦。
五取蘊既含括了身，也含括了我們的心。那個不是五取蘊的是什麼呢？不是這個取蘊的是什麼呢？五取蘊是屬於專業術語，蘊分成兩部分，一部分是取蘊，就像我們所擁有的蘊。這個是苦，那個不是非取蘊---比如說所有出世間的心，還有跟這個出世間心所有同步生起的那些現象，那個那些是屬於蘊。比如說阿羅漢，心已經擺脫煩惱習氣了。已經證悟道果了。有心能夠感知到涅槃，有能感知到涅槃的心，這樣的蘊並不是取蘊。但是問說有蘊在嗎？阿羅漢有蘊在嗎？阿羅漢還沒有死。依然還有蘊在，但是他的蘊已經不再是可以被執取的蘊了，已經擺脫了執取了。
阿羅漢可以一直不停地活下去，直到有一天這個作為人類的身體的業已經用完了。到了時間死了，所以他才稱之為這個滅蘊，依然還有蘊存在。最後呢？也就會進入涅槃。進入涅槃就會滅掉蘊。那成為阿羅漢的時候，心從蘊裏面剝離開，已經不再對欲有執取了。但是蘊還在。所以在證悟阿羅漢的時候，這才稱之為有餘涅槃，還有殘餘的涅槃。那個殘餘其實就是還有蘊存在。但是最後涅槃的時候，蘊已經滅掉了。才稱之為無餘涅槃，已經沒有蘊殘留了。因此蘊有兩個部分，一一個依然是屬於可以被執取的蘊，另外一個已經徹底擺脫了執取的。所以他就會開示說，總而言之，五取蘊就是苦。
**English**
The method taught by the Buddha is remarkably ahead of its time. Only after more than two thousand years did later researchers and experts discover this issue. In fact, the Buddha had already presupposed the method for investigating suffering long before. What he taught is extremely cool; it is called the method of investigation (or analytical inquiry). Later methods of research follow the same approach. He had already thought of it thousands of years ago. For example, when we need to understand suffering, he teaches the suffering within the body: old age, sickness, and death are suffering. There is also suffering in the mind.
Separation from what is loved is suffering; encountering what is disliked is suffering; not obtaining what one expects or desires is also suffering. He breaks these down and analyzes them.
Then he feared that we would merely keep counting how many kinds of bodily suffering there are and how many kinds of mental suffering there are—this would become chaotic and troublesome. Therefore he said: “In brief, the five aggregates of clinging are suffering.”
Some people who overthink then start saying: “Ah, the five aggregates are suffering because we grasp and cling to them. That is why there are the five aggregates of clinging.” The five aggregates of clinging are not the aggregates that we actively go in and cling to; they are the aggregates that are capable of being clung to.
There are two kinds of aggregates: one kind that can still be clung to, and another kind that has already been freed from clinging.
The five aggregates of clinging to which we are attached are form, feeling, perception, mental formations, and consciousness. The aggregates that we presently have are all called the five aggregates of clinging—they themselves are suffering.
The five aggregates of clinging encompass both the body and the mind. What, then, are the aggregates that are not aggregates of clinging? What are the non-clinging aggregates? “Five aggregates of clinging” is a technical term. Aggregates are divided into two parts: one part is the aggregates of clinging, like the aggregates we ordinary people possess. These are suffering. The other part is the non-clinging aggregates—for example, all supramundane minds, together with the phenomena that arise in conjunction with those supramundane minds. Those are still aggregates. Take an arahant, for instance: his mind has already been freed from the defilements and residual tendencies. He has already realized the path and fruit. There is a mind that can perceive Nibbāna; the mind that perceives Nibbāna is an aggregate, yet it is not an aggregate of clinging. But one may ask: Does an arahant still have aggregates? An arahant has not yet died. Aggregates are still present, but his aggregates are no longer aggregates that can be clung to; they have already been freed from clinging.
An arahant can continue living indefinitely until one day the kamma that sustains this human body is exhausted. When the time of death comes, this is called the cessation of the aggregates, yet aggregates still exist up to that point. Finally, he enters Nibbāna. Upon entering final Nibbāna the aggregates cease. When one becomes an arahant, the mind is already detached from the aggregates and no longer clings to sensual desire. Yet the aggregates remain. Therefore, at the moment of realizing arahantship this is called Nibbāna with residual clinging (sa-upādisesa-nibbāna)—there is still a remainder. That remainder is simply the continued existence of the aggregates. But at the final Nibbāna the aggregates have already ceased. This is called Nibbāna without residual clinging (anupādisesa-nibbāna)—no aggregates remain. Thus aggregates are of two kinds: one kind that can still be clung to, and another that has been completely freed from clinging. That is why the Buddha taught: “In brief, the five aggregates of clinging are suffering.”
---
**Thai**
วิธีการที่พระพุทธเจ้าทรงสอนนั้นล้ำสมัยมาก หลังจากสองพันปีต่อมา นักวิจัยและผู้เชี่ยวชาญต่างๆ จึงได้ค้นพบปัญหานี้ ในความเป็นจริง พระพุทธเจ้าได้วางกรอบวิธีการสำรวจทุกข์ไว้ล่วงหน้าแล้ว สิ่งที่พระองค์ทรงสอนนั้นเจ๋งมาก เรียกว่าวิธีการวิเคราะห์วิจัย วิธีการวิจัยในภายหลังก็เป็นเช่นเดียวกัน พระองค์ทรงคิดไว้ก่อนแล้ว ตั้งแต่หลายพันปีก่อน ตัวอย่างเช่น เมื่อเราต้องการรู้ทุกข์ พระองค์จะทรงสอนทุกข์ในร่างกาย ความแก่ ความเจ็บป่วย และความตายคือทุกข์ ในจิตใจของเราก็มีทุกข์เช่นกัน
การพลัดพรากจากสิ่งที่รักคือทุกข์ การพบเจอสิ่งที่ไม่ชอบคือทุกข์ การไม่ได้รับสิ่งที่คาดหวังหรือปรารถนาก็เป็นทุกข์ พระองค์จะทรงแยกแยะและวิเคราะห์สิ่งเหล่านี้
แล้วพระองค์ทรงเกรงว่าเราจะเพียงแค่ไปนับว่าทุกข์ทางกายมีกี่อย่าง ทุกข์ทางใจมีกี่อย่าง ซึ่งจะวุ่นวายและยุ่งยาก ดังนั้นพระองค์จึงตรัสว่า “โดยสรุป อุปาทานขันธ์ห้า คือทุกข์”
คนที่คิดมากเกินไปก็เริ่มพูดว่า “อ้าว ขันธ์ห้าเป็นทุกข์ เพราะเราไปยึดไปถือ ดังนั้นจึงมีอุปาทานขันธ์ห้า” อุปาทานขันธ์ห้าไม่ใช่ขันธ์ที่เราเข้าไปยึดถือ แต่เป็นขันธ์ที่สามารถถูกยึดถือได้
ขันธ์มีสองประเภท ประเภทหนึ่งคือขันธ์ที่ยังสามารถถูกยึดถือได้ และอีกประเภทหนึ่งคือขันธ์ที่พ้นจากการยึดถือแล้ว
อุปาทานขันธ์ห้าที่เรายึดถืออยู่นั้นคือ รูป เวทนา สัญญา สังขาร และวิญญาณ ขันธ์ที่เรามีอยู่ในปัจจุบันนี้ ทั้งหมดเรียกว่าอุปาทานขันธ์ห้า—ตัวมันเองคือทุกข์
อุปาทานขันธ์ห้าครอบคลุมทั้งกายและใจ แล้วขันธ์ที่ไม่ใช่อุปาทานขันธ์คืออะไร? ขันธ์ที่ไม่ใช่ขันธ์แห่งการยึดถือคืออะไร? “อุปาทานขันธ์ห้า” เป็นศัพท์เฉพาะทาง ขันธ์แบ่งออกเป็นสองส่วน ส่วนหนึ่งคือขันธ์แห่งการยึดถือ เหมือนขันธ์ที่เรามีอยู่ เหล่านี้คือทุกข์ ส่วนที่ไม่ใช่ขันธ์แห่งการยึดถือ—ตัวอย่างเช่น จิตโลกุตตระทั้งหมด พร้อมด้วยปรากฏการณ์ที่เกิดขึ้นพร้อมกับจิตโลกุตตระเหล่านั้น สิ่งเหล่านั้นยังเป็นขันธ์ ตัวอย่างเช่น พระอรหันต์ จิตของท่านพ้นจากกิเลสและอนุสัยแล้ว ท่านได้บรรลุมรรคผลแล้ว มีจิตที่สามารถรู้แจ้งนิพพาน จิตที่รู้แจ้งนิพพานนั้นเป็นขันธ์ แต่ไม่ใช่ขันธ์แห่งการยึดถือ แต่จะถามว่ายังมีขันธ์อยู่หรือไม่? พระอรหันต์ยังมีขันธ์อยู่หรือไม่? พระอรหันต์ยังไม่ตาย ยังมีขันธ์อยู่ แต่ขันธ์ของท่านไม่ใช่ขันธ์ที่สามารถถูกยึดถือได้อีกต่อไปแล้ว พ้นจากการยึดถือแล้ว
พระอรหันต์สามารถมีชีวิตอยู่ต่อไปได้เรื่อยๆ จนกระทั่งวันหนึ่งกรรมที่ค้ำจุนร่างกายมนุษย์นี้หมดลง เมื่อถึงเวลาตาย จึงเรียกว่าขันธ์ดับ แต่ยังมีขันธ์อยู่จนถึงตอนนั้น สุดท้ายก็จะเข้าสู่นิพพาน เมื่อเข้าสู่นิพพานขั้นสุดท้าย ขันธ์ก็จะดับไป เมื่อเป็นพระอรหันต์ จิตได้แยกออกจากขันธ์แล้ว ไม่ยึดติดในกามอีกต่อไป แต่ขันธ์ยังคงอยู่ ดังนั้นในขณะที่บรรลุเป็นพระอรหันต์ จึงเรียกว่ามีอุปาทิเสสนิพพาน (นิพพานที่มีส่วนเหลือ) ส่วนที่เหลือนั้นก็คือยังมีขันธ์อยู่ แต่เมื่อถึงนิพพานขั้นสุดท้าย ขันธ์ได้ดับไปแล้ว จึงเรียกว่าอนุปาทิเสสนิพพาน (นิพพานที่ไม่มีส่วนเหลือ) ไม่มีขันธ์เหลืออยู่ ดังนั้นขันธ์จึงมีสองส่วน ส่วนหนึ่งยังเป็นขันธ์ที่สามารถถูกยึดถือได้ อีกส่วนหนึ่งได้พ้นจากการยึดถือโดยสิ้นเชิงแล้ว นั่นคือเหตุผลที่พระองค์ทรงแสดงว่า โดยสรุป อุปาทานขันธ์ห้า คือทุกข์
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**Vietnamese**
Phương pháp mà Đức Phật dạy rất đi trước thời đại. Sau hơn hai nghìn năm, các nhà nghiên cứu và chuyên gia sau này mới phát hiện ra vấn đề này. Thực tế, Đức Phật đã dự liệu trước phương pháp tìm hiểu về khổ từ lâu rồi. Những gì Ngài dạy rất tuyệt vời, được gọi là phương pháp điều tra nghiên cứu. Các phương pháp nghiên cứu về sau cũng theo cách tương tự. Ngài đã nghĩ ra từ trước, từ hàng nghìn năm trước. Ví dụ, khi chúng ta cần biết về khổ, Ngài sẽ dạy về khổ trong thân thể: già, bệnh, chết chính là khổ. Trong tâm của chúng ta cũng có khổ.
Sự chia lìa với những gì mình yêu thương là khổ, gặp phải những gì không ưa thích là khổ, mong cầu điều gì mà không đạt được cũng là khổ. Ngài sẽ phân tích và phân giải những điều này.
Sau đó Ngài lo rằng chúng ta sẽ chỉ mãi đếm xem khổ về thân có bao nhiêu, khổ về tâm có bao nhiêu, điều này sẽ rối rắm và phiền phức. Vì vậy Ngài nói: “Tóm lại, ngũ thủ uẩn chính là khổ.”
Những người suy nghĩ lung tung bắt đầu nói: “À, ngũ uẩn là khổ vì chúng ta đi nắm giữ, chấp thủ. Vì vậy mới có ngũ thủ uẩn.” Ngũ thủ uẩn không phải là uẩn mà chúng ta đi vào chấp thủ, mà là uẩn có thể bị chấp thủ.
Uẩn có hai loại: một loại vẫn có thể bị chấp thủ, và một loại đã thoát khỏi chấp thủ.
Ngũ thủ uẩn mà chúng ta đang chấp trước chính là sắc, thọ, tưởng, hành, thức. Những uẩn mà chúng ta hiện đang có, tất cả đều được gọi là ngũ thủ uẩn—bản thân chúng chính là khổ.
Ngũ thủ uẩn bao gồm cả thân và tâm. Vậy những uẩn không phải ngũ thủ uẩn là gì? Những uẩn không phải thủ uẩn là gì? “Ngũ thủ uẩn” là thuật ngữ chuyên môn. Uẩn được chia thành hai phần: một phần là thủ uẩn, giống như những uẩn mà chúng ta đang có. Những cái này là khổ. Phần không phải thủ uẩn—ví dụ như tất cả tâm xuất thế gian, cùng với những hiện tượng đồng sinh với tâm xuất thế gian ấy. Những cái đó vẫn thuộc về uẩn. Ví dụ như vị A-la-hán, tâm đã thoát khỏi phiền não và tập khí. Đã chứng ngộ đạo quả. Có tâm có thể nhận biết Niết-bàn; tâm nhận biết Niết-bàn ấy là uẩn, nhưng không phải là thủ uẩn. Nhưng hỏi rằng còn có uẩn không? A-la-hán còn có uẩn không? A-la-hán chưa chết. Vẫn còn uẩn, nhưng uẩn của vị ấy không còn là uẩn có thể bị chấp thủ nữa, đã thoát khỏi chấp thủ rồi.
A-la-hán có thể sống tiếp mãi mãi cho đến một ngày nghiệp duy trì thân thể con người này đã hết. Đến lúc chết, nên mới gọi là diệt uẩn, nhưng vẫn còn uẩn tồn tại đến lúc đó. Cuối cùng sẽ nhập Niết-bàn. Khi nhập Niết-bàn cuối cùng thì uẩn diệt. Khi trở thành A-la-hán, tâm đã tách rời khỏi uẩn, không còn chấp thủ dục nữa. Nhưng uẩn vẫn còn. Vì vậy khi chứng ngộ quả A-la-hán, đó mới gọi là Hữu dư Niết-bàn, còn dư sót. Cái dư sót ấy chính là vẫn còn uẩn tồn tại. Nhưng khi đến Niết-bàn cuối cùng, uẩn đã diệt mất. Mới gọi là Vô dư Niết-bàn, không còn uẩn nào sót lại. Do đó uẩn có hai phần: một phần vẫn thuộc về uẩn có thể bị chấp thủ, phần còn lại đã hoàn toàn thoát khỏi chấp thủ. Vì vậy Ngài mới dạy rằng: Tóm lại, ngũ thủ uẩn chính là khổ.
----Luang Por Pramote
2026.8.2
《向諸佛和阿羅漢們致敬 Homage to the Buddhas and the Arahants ขอถวายบังคมแด่พระพุทธเจ้าและพระอรหันต์ทั้งหลาย Đảnh lễ chư Phật và chư A-la-hán》
《向諸佛和阿羅漢們致敬 Homage to the Buddhas and the Arahants ขอถวายบังคมแด่พระพุทธเจ้าและพระอรหันต์ทั้งหลาย Đảnh lễ chư Phật và chư A-la-hán》
懷著至誠的敬意，我們隨喜佛陀和他的聖弟子們成功證悟涅槃、得到最高的快樂、滅除一切痛苦、成就最高的德行
阿姜曼、Luang ta maha bua 和宣隆大師，都是當代公認的阿羅漢
那麼他們和佛陀都覺悟了什麼呢？
就是這個四聖諦了（SN56.11）
苦聖諦：被執著的身心就是痛苦、不讓人滿意的。因為有身心，才會遇到諸多不如意的事情、生起各種負面情緒、要承受老病死之苦
苦集聖諦：渴愛是痛苦的原因。渴求一得不到滿足就會產生精神上的痛苦。這個渴愛也是導致再生的原因，一旦出生，就會遭受無數痛苦
苦滅聖諦：渴愛的完全滅除就是痛苦的完全滅除
導向苦滅之道聖諦：戒定慧(MN44)
戒就是人品好，不傷害自己、不傷害別人
當我們人品好，我們就不易後悔，心容易感到平靜、喜悅、集中。心的集中叫‘定’
我們就透過禪修來加深禪定，佛陀教導了40多個禪修方法，我們就選其中一個來修，讓心變得更加集中、平靜、飽滿、清爽。這就是‘定’的修習
當我們的心有足夠的禪定後，我們就可以思維或者覺察外界一切的無常、無我、不讓人滿意性來放下對外界的執著
之後思維或者覺察身體的無常、無我、不讓人滿意性來放下對身體的執著
之後思維或者覺察心的無常、無我、不讓人滿意性來放下對心的執著
如果能夠完全放下對一切的執著，這等於把渴愛完全拔出。而這就是痛苦的盡頭了
因為無欲無求、毫無自私心，諸佛和阿羅漢們都有最高的德行
**English**
With the utmost sincere reverence, we rejoice in the success of the Buddha and his noble disciples in realizing Nibbāna, attaining the highest happiness, eradicating all suffering, and perfecting the highest virtue.
Ajahn Mun, Luang Ta Maha Bua, and Sunlun Sayadaw are all widely recognized as Arahants of our time.
So what did they and the Buddha awaken to?
It is precisely these Four Noble Truths (SN 56.11).
The Noble Truth of Suffering: The body and mind that are clung to are suffering—unsatisfactory. Because there is body and mind, one encounters many unpleasant situations, gives rise to various negative emotions, and has to endure the suffering of aging, sickness, and death.
The Noble Truth of the Origin of Suffering: Craving is the cause of suffering. When craving is not satisfied, mental suffering arises. This craving is also the cause of rebirth; once one is born, one experiences countless sufferings.
The Noble Truth of the Cessation of Suffering: The complete eradication of craving is the complete cessation of suffering.
The Noble Truth of the Path Leading to the Cessation of Suffering: Precepts, samadhi (undistractability of mind), and wisdom (MN 44).
Precept means good character—not harming oneself and not harming others.
When we have good character, we are less likely to feel regret; the mind easily becomes peaceful, joyful, and concentrated. The undistractability of the mind is called “samādhi.”
We deepen this undistractability of mind through meditation. The Buddha taught more than forty methods of meditation; we choose one of them to practice so that the mind becomes more concentrated, peaceful, full, and refreshed. This is the cultivation of samādhi.
When the mind has sufficient samādhi, we can reflect on or observe the impermanence, non-self, and unsatisfactoriness of all external things in order to let go of attachment to the external world.
Then we reflect on or observe the impermanence, not-self, and unsatisfactoriness of the body in order to let go of attachment to the body.
Then we reflect on or observe the impermanence, not-self, and unsatisfactoriness of the mind in order to let go of attachment to the mind.
If one can completely let go of all attachment, this is equivalent to completely uprooting craving. And this is the end of suffering.
Because they are free from desire and craving, and completely without selfishness, the Buddhas and the Arahants possess the highest virtue.
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**Thai**
ด้วยความเคารพอย่างสุดซึ้งใจ เราทั้งหลายขออนุโมทนาต่อพระพุทธเจ้าและพระสาวกผู้ทรงคุณอันประเสริฐ ที่ทรงประสบความสำเร็จในการตรัสรู้พระนิพพาน ได้ความสุขอันสูงสุด ดับทุกข์ทั้งปวง และบำเพ็ญคุณธรรมอันสูงสุดจนสมบูรณ์
หลวงปู่มั่น หลวงตามหาบัว และพระอาจารย์เซวียนหลง ล้วนเป็นพระอรหันต์ที่ได้รับการยอมรับในยุคปัจจุบัน
แล้วท่านเหล่านั้นและพระพุทธเจ้าทรงตรัสรู้อะไร?
ก็คืออริยสัจสี่นี่เอง (SN 56.11)
ทุกขสัจ: กายและใจที่ถูกยึดมั่นถือมั่นนั้นคือทุกข์ เป็นสิ่งที่ไม่น่าพึงพอใจ เพราะมีกายและใจ จึงต้องประสบกับเรื่องราวที่ไม่น่าพอใจมากมาย เกิดอารมณ์ด้านลบต่างๆ และต้องรับทุกข์แห่งความแก่ ความเจ็บป่วย และความตาย
สมุทัยสัจ: ตัณหาคือเหตุแห่งทุกข์ เมื่อตัณหาไม่ได้รับการตอบสนอง ก็เกิดทุกข์ทางใจ ตัณหานี้ยังเป็นเหตุแห่งการเกิดอีกด้วย เมื่อเกิดมาแล้วก็ต้องประสบกับทุกข์นานัปการ
นิโรธสัจ: การดับสิ้นตัณหาอย่างสิ้นเชิง คือการดับทุกข์อย่างสิ้นเชิง
มรรคสัจ: ศีล สมาธิ ปัญญา (MN 44)
ศีลหมายถึงความเป็นคนดี ไม่ทำร้ายตนเอง ไม่ทำร้ายผู้อื่น
เมื่อเรามีศีลดี เราก็ไม่ค่อยรู้สึกเสียใจ จิตก็สงบ เบิกบาน และตั้งมั่นได้ง่าย ความตั้งมั่นของจิตเรียกว่า “สมาธิ”
เราทำให้สมาธิลึกซึ้งยิ่งขึ้นด้วยการเจริญกรรมฐาน พระพุทธเจ้าทรงสอนกรรมฐานไว้มากกว่า ๔๐ วิธี เราเลือกอย่างใดอย่างหนึ่งมาปฏิบัติ เพื่อให้จิตตั้งมั่น สงบ อิ่มเอม และสดชื่นยิ่งขึ้น นี่คือการเจริญสมาธิ
เมื่อจิตมีสมาธิเพียงพอแล้ว เราสามารถพิจารณาหรือรู้เท่าทันความไม่เที่ยง ความไม่ใช่ตัวตน และความไม่น่าพึงพอใจของสิ่งภายนอกทั้งปวง เพื่อละความยึดมั่นในสิ่งภายนอก
จากนั้นพิจารณาหรือรู้เท่าทันความไม่เที่ยง ความไม่ใช่ตัวตน และความไม่น่าพึงพอใจของร่างกาย เพื่อละความยึดมั่นในร่างกาย
จากนั้นพิจารณาหรือรู้เท่าทันความไม่เที่ยง ความไม่ใช่ตัวตน และความไม่น่าพึงพอใจของจิต เพื่อละความยึดมั่นในจิต
หากสามารถละความยึดมั่นในทุกสิ่งได้อย่างสิ้นเชิง นั่นเท่ากับถอนตัณหาออกจนหมดสิ้น และนั่นคือจุดจบของทุกข์
เพราะปราศจากความอยากและความปรารถนา ไร้ซึ่งความเห็นแก่ตัว พระพุทธเจ้าและพระอรหันต์ทั้งหลายจึงมีคุณธรรมอันสูงสุด
---
**Vietnamese**
Với lòng thành kính tuyệt đối, chúng ta tùy hỷ với Đức Phật và các Thánh đệ tử của Ngài đã thành công chứng ngộ Niết-bàn, đạt được hạnh phúc tối thượng, diệt trừ mọi khổ đau và thành tựu đức hạnh cao nhất.
Ajahn Mun, Luang Ta Maha Bua và Đại sư Tuyên Long đều là những vị A-la-hán được công nhận trong thời đại ngày nay.
Vậy các Ngài và Đức Phật đã giác ngộ điều gì?
Chính là Tứ Thánh Đế này (SN 56.11).
Khổ Thánh Đế: Thân và tâm bị chấp thủ chính là khổ, là điều không thỏa mãn. Vì có thân và tâm nên mới gặp phải nhiều việc bất như ý, sinh khởi các cảm xúc tiêu cực và phải chịu khổ già, bệnh, chết.
Tập Thánh Đế: Tham ái là nguyên nhân của khổ. Khi tham ái không được thỏa mãn thì sinh ra khổ tâm. Tham ái này cũng là nguyên nhân dẫn đến tái sinh; một khi đã sinh ra thì phải chịu vô số khổ đau.
Diệt Thánh Đế: Sự diệt tận hoàn toàn của tham ái chính là sự diệt tận hoàn toàn của khổ.
Đạo Thánh Đế hướng đến sự diệt khổ: Giới, Định, Tuệ (MN 44).
Giới nghĩa là nhân phẩm tốt, không làm hại mình, không làm hại người khác.
Khi chúng ta có nhân phẩm tốt, chúng ta ít hối hận, tâm dễ trở nên thanh tịnh, hỷ lạc và tập trung. Sự tập trung của tâm gọi là “định”.
Chúng ta làm sâu sắc định này bằng thiền định. Đức Phật đã dạy hơn bốn mươi phương pháp thiền, chúng ta chọn một trong số đó để tu tập, khiến tâm trở nên tập trung hơn, thanh tịnh hơn, viên mãn và sảng khoái hơn. Đây chính là sự tu tập định.
Khi tâm đã có đủ định lực, chúng ta có thể suy tư hoặc quán chiếu sự vô thường, vô ngã và bất toại nguyện của tất cả sự vật bên ngoài để buông bỏ sự chấp thủ đối với thế giới bên ngoài.
Sau đó suy tư hoặc quán chiếu sự vô thường, vô ngã và bất toại nguyện của thân để buông bỏ sự chấp thủ đối với thân.
Sau đó suy tư hoặc quán chiếu sự vô thường, vô ngã và bất toại nguyện của tâm để buông bỏ sự chấp thủ đối với tâm.
Nếu có thể hoàn toàn buông bỏ mọi chấp thủ, điều đó tương đương với việc nhổ tận gốc tham ái. Và đó chính là điểm tận cùng của khổ đau.
Vì không còn dục vọng, không còn cầu mong và hoàn toàn không có tâm vị kỷ, nên chư Phật và chư A-la-hán đều có đức hạnh cao nhất.
身心就是苦 The body and mind are sufferings
身心就是苦 The body and mind are sufferings
佛陀在＜轉法輪經＞中說，‘苦應知’
什麼是苦呢？
愁、悲、苦、憂、惱是苦，同意嗎？
這個大家肯定同意
求不得、愛別離、碰見不可意之事是苦，同意嗎？
大家都會同意
老病死是苦，同意嗎？
相信都沒有異議
重點來了
出生是苦，同意嗎？
身心本身就是苦，同意嗎？
大家都不同意
但佛陀說，身心本身就是苦、出生就是苦
如果我們不了解這個事實，我們就會不斷“苦”下去，不斷獲取新的身心、不斷出生，簡而言之，就是不斷獲得痛苦
所以佛陀說，因為不領悟四聖諦，所以你我長時流浪於生死輪回（DN16)
為什麼身心是苦呢？
因為身心是很沉重的負擔（SN22.22)
身體本身就會有病痛
我們必須要不斷動來動去、上廁所、吃飯、喝東西、洗澡，才能緩解身體上的不舒服
身體本身也會有有目共睹的病痛
而心呢？ 也一樣
肯定會有痛苦的時候
而且，為了帶快樂給這一顆心，我們必須要不斷以正念守護它，或者做些什麼。
太累了！
而出生為什麼是苦？ 就是因為獲得這一副身心啊！ 肯定會碰上不如意的事情啊！
所以這才是完整的苦聖諦
但我們都不明白
如果我們能夠對這個苦聖諦心悅誠服
我們就離涅槃很近了，甚至能夠在當生證得涅槃
我們之所以不能證悟涅槃，是因為不想！
身心苦完全熄滅了，什麼都沒有了，有誰想要？
這就是無明咯！不知道這才是痛苦的熄滅、這才是至上樂！（滅聖諦）
所以我們還想要這樣那樣，有許多渴求-、還想投胎做誰誰誰（集聖諦）
沒有意欲去修八聖道來滅除渴愛（道聖諦）
但一旦我們了知身心是不讓人滿意的（苦聖諦）
我們就能斷除導致痛苦的渴求（集聖諦）
體證渴求的熄滅（滅聖諦）
修習滅苦的八聖道（道聖諦）
輪迴的終結就在這裡！
The Buddha said in the *Dhammacakkappavattana Sutta* (Setting in Motion the Wheel of the Dhamma): “Suffering should be understood.”
What is suffering?
Sorrow, lamentation, pain, grief, and despair—are these suffering? Do you agree?
Everyone would certainly agree.
Not getting what one wants, separation from what is loved, and encountering what is disagreeable—are these suffering? Do you agree?
Everyone would agree.
Aging, illness, and death—are these suffering? Do you agree?
I believe there is no disagreement here.
Now here comes the crucial point.
Birth—is this suffering? Do you agree?
The body and mind themselves—are they suffering? Do you agree?
Most people disagree.
But the Buddha said that the body and mind themselves are suffering, and that birth itself is suffering.
If we do not understand this truth, we will continue to “suffer,” repeatedly acquiring new bodies and minds, being born again and again—in short, constantly obtaining new forms of suffering.
That is why the Buddha said: Because we do not penetrate the Four Noble Truths, you and I have wandered for a long time in the round of rebirth (*saṃsāra*) (DN 16).
Why is the body-mind suffering?
Because the body and mind are a very heavy burden (SN 22.22).
The body itself will experience pain and discomfort.
We constantly have to move around, go to the toilet, eat, drink, and bathe just to relieve the body’s unease. The body also visibly suffers from illnesses and pain that everyone can see.
And the mind? It is the same.
It will definitely experience moments of pain.
Moreover, to bring pleasure to this mind, we constantly have to guard it with mindfulness or do various things for it.
It’s exhausting!
Why is birth suffering? Precisely because it means acquiring this body and mind! It will inevitably encounter undesirable situations!
This is the complete Noble Truth of Suffering.
Yet we do not understand it.
If we can wholeheartedly accept and rejoice in this Noble Truth of Suffering, we will be very close to Nibbāna. We may even realize Nibbāna in this very life.
The reason we cannot realize Nibbāna is simply because we do **not want** it!
When the suffering of body and mind is completely extinguished, there is nothing left. Who would want that?
This is ignorance (*avijjā*)! Not knowing that this is the cessation of suffering and the supreme happiness! (Noble Truth of Cessation)
Therefore, we still desire this and that; we have many cravings. We still want to be reborn as this or that person (Noble Truth of the Origin of Suffering).
We have no intention to cultivate the Noble Eightfold Path to eradicate craving (Noble Truth of the Path).
But once we truly understand that the body and mind are unsatisfactory (Noble Truth of Suffering),
we can abandon the craving that leads to suffering (Noble Truth of the Origin),
realize the cessation of craving (Noble Truth of Cessation),
and practice the Noble Eightfold Path that ends suffering (Noble Truth of the Path).
The end of the cycle of rebirth lies right here!
《佛教的核心教義--無我 The Core Teaching of Buddhism -- No-Self》
《佛教的核心教義--無我 The Core Teaching of Buddhism -- No-Self》
在約二千五百年前，當全世界人都被無明所遮蔽時，當全世界人都認為有一個‘實我’、‘靈魂’存在時
佛陀出現了，把這個邪見（錯誤見解）粉碎
佛陀斬釘折鐵地宣告：‘我’並不存在！！
假如您叫‘John’，那麼'John'是由什麼組成的？
佛陀說，是由：
1.身體
2.感受
3.認知
4.意志
5.覺知
組合而成的
但身體是常還是無常的？
是無常的
無常、會壞滅、遲早會消失、抓不住的事物是讓人滿意的、還是不讓人滿意的（dukkha）?
是不讓人滿意的（dukkha）（Pts2.8, SN36.11）
再不明白？
假如我們生了個孩子，但他一出生就夭折，這是讓人滿意的、還是不讓人滿意的？
當然不讓人滿意！
那麼。不讓人滿意的事物，為什麼還那麼笨執著為‘這是我的、我是這個、這是我的實我’？ 當然快快把它丟掉放下啦！對嗎？
感受是常還是無常的？
是無常的
無常的事物是讓人滿意的還是不讓人滿意的？
是不讓人滿意的
不讓人滿意的事物適合把它執著為‘這是我的、我是這個、這是我的實我’嗎？
當然不！
認知是常還是無常的？
是無常的
無常的事物是讓人滿意的還是不讓人滿意的？
是不讓人滿意的
不讓人滿意的事物適合把它執著為‘這是我的、我是這個、這是我的實我’嗎？
當然不！
意志、思想是常還是無常的？
是無常的
無常的事物是讓人滿意的還是不讓人滿意的？
是不讓人滿意的
不讓人滿意的事物適合把它執著為‘這是我的、我是這個、這是我的實我’嗎？
當然不！
覺知是常還是無常的？
常的？
再給多次機會大家。
我們睡著和醒來的時候，這個覺知是否已經不同了？
所以連覺知也是無常的
無常的事物是讓人滿意的還是不讓人滿意的？
是不讓人滿意的
不讓人滿意的事物適合把它執著為‘這是我的、我是這個、這是我的實我’嗎？
當然不！ （MN22）
如果您還固執己見，認為‘我’是存在的話，那麼小編現在就要給另一個角度您了
一個地方的國王，他能支配在他國家裏的人民誰生、誰死、誰的財產被充公。那麽如果他說那個國家是他的，恐怕沒有人敢質疑。
反觀自身，身體是我的嗎？叫頭髮、指甲不要長可以嗎？
感受是我的嗎？可以永遠都保持快樂嗎？
認知是我的嗎？我們可以隨心所欲地記得任何東西嗎？我們覺得是壞的東西，能夠一下子就立刻變為覺得是好的嗎？
思想是我的嗎？真的？剛才有一個思想不請自來地彈出來，真的可控嗎？
覺知是我的嗎？現在可以立即關閉這個覺知嗎？
都不能掌控，所以都不是‘我的’。
有‘我的’，就有‘我’，對嗎？
有‘我’，就有‘我的’，對嗎？
‘我’和‘我的’必定是一起來的
所以順理成章，當沒有‘我的’，也沒有‘我’
‘我’並不存在！（MN22，MN35）
說到這裡，有人會質疑：
‘雖然我不能完全掌控身體，但我現在想動就動啊！
雖然我不能完全掌控感受，但我現在只要選擇聽音樂、看電影，就會快樂啊！
雖然我不能完全掌控認知，但只要我選擇不看某些資訊，就能確保自己的認知不被影響啊！
雖然我不能完全掌控思想，但我現在想想什麼就想什麼啊！
雖然我不能完全掌控覺知，但我現在想感知什麼就感知什麼啊！
所以我認為，還是有一部分是[我的]。當有[我的]就有[我]’
親愛的讀者們，之所以有這個看法，是因為您錯誤地認為這個意志（行蘊）是‘我的’，覺得自己有得選擇。簡而言之，就是認為有自由意志的存在！
Ajahn Brahm 明確地表示，‘自由意志’並不存在！
我們所有的一切選擇都是由條件組合而成的，並不是我們真的有得自由選的。
雖然您現在想動就動
雖然您現在想聽音樂、看電影，聽音樂、看電影
雖然您現在不想看某些資訊，就不看某些資訊
雖然您現在想想什麼就想什麼
雖然您現在想感知什麼就感知什麼
但為什麼您會這樣做？ 因為您看了上幾段，想反駁了；嘿嘿，對嗎？
所以這篇文章，是其中一個條件，促使您有這個行為、選擇。
其實不只這篇文章，我們還受不可計量的條件所影響、左右。
可能是業力、天氣、原生家庭、我們碰過的人、接受到的資訊、國家、性別、教育程度、地方………
如果我們能掌握這一切條件，我們便能夠操控任何人。
我們知道，在這系列的條件底下，只要我說這句話、這樣做；他肯定會這樣選擇
在那系列的條件底下，只要我說這句話、這樣做；他肯定會那樣選擇
他根本無從選擇，他的選擇並不是‘他的’，而是由條件組合而成的！
一般人就是困在認為這個‘行蘊’是‘我的’，所以認為還有自由意志，不能透徹地理解佛法。
但佛陀說，連這個行蘊也不是‘我’或‘我的’
如果還不能被說服，還覺得是有個能講話、感受、經驗善惡報的識或靈魂寄居在身體的話; 那麽當我們挖了眼睛出來的時候，那麽可能靈魂會看得清楚些；當我們切了耳朵，可能會聽得清楚些；當我們切了鼻子，可能會嗅得清楚些；當我們切了舌頭，可能會嚐得清楚些；當我們截斷四肢、燒掉皮膚，可能會感受得好些。對嗎？（彌蘭王問經）
佛陀老早說過了。
緣於眼睛和色（影像），眼識才生起
緣於耳朵和聲音，耳識才生起
緣於鼻子和氣味，鼻識才生起
緣於舌頭和味道，舌識才生起
緣於身體和所觸，身識才生起
緣於意和法，意識才生起 （MN38）
這個‘心’、‘意’、‘識’生起了，就滅去；根本就不是一個不變的實我。
事實上一切的事物都不是‘我’ 或‘我的’ ，當我們死去，我們就要遺下一切的資產和所有，它們就會有新的主人了。（MN82）
About 2,500 years ago, when all people in the world were obscured by ignorance, and when everyone in the world believed that a ‘real self’ or ‘soul’ existed, the Buddha appeared and shattered this wrong view .
The Buddha declared with iron certainty: “I” does not exist!!
---
If your name is “John,” then what is “John” made up of?
The Buddha said it is composed of:
1. Body
2. Feelings (Vedanā)
3. Perception (Saṁñā)
4. Volition / Mental formations (Saṅkhāra)
5. Consciousness (Viññāṇa)
---
But is the body permanent or impermanent?
It is impermanent.
Is something that is impermanent, subject to destruction, bound to disappear sooner or later, and ungraspable—satisfactory or unsatisfactory (dukkha)?
It is unsatisfactory (dukkha). (Pts2.8, SN36.11)
Still don’t understand?
Suppose we have a child, but he dies right after birth—is this satisfactory or unsatisfactory?
Of course it is unsatisfactory!
---
Then, why are we still so foolishly attached to something unsatisfactory, thinking “This is mine, I am this, this is my real self”? Of course we should quickly abandon and let go of it, right?
---
Are feelings permanent or impermanent?
They are impermanent.
Are impermanent things satisfactory or unsatisfactory?
They are unsatisfactory.
Is it appropriate to cling to something unsatisfactory as “This is mine, I am this, this is my real self”?
Of course not!
---
Is perception permanent or impermanent?
It is impermanent.
Are impermanent things satisfactory or unsatisfactory?
They are unsatisfactory.
Is it appropriate to cling to something unsatisfactory as “This is mine, I am this, this is my real self”?
Of course not!
---
Are volition/thoughts permanent or impermanent?
They are impermanent.
Are impermanent things satisfactory or unsatisfactory?
They are unsatisfactory.
Is it appropriate to cling to something unsatisfactory as “This is mine, I am this, this is my real self”?
Of course not!
---
Is consciousness permanent or impermanent?
Permanent?
Let me give everyone more chances.
When we are asleep and when we are awake, has this consciousness already changed?
Therefore, even consciousness is impermanent.
Are impermanent things satisfactory or unsatisfactory?
They are unsatisfactory.
Is it appropriate to cling to something unsatisfactory as “This is mine, I am this, this is my real self”?
Of course not! (MN22)
---
If you still stubbornly insist that “I” exists, then the editor will now give you another perspective.
A king of a country can decide who in his nation lives or dies, and whose property is confiscated. If he says that country is his, probably no one would dare question it.
Now look at yourself: Is the body mine? Can I tell my hair and nails not to grow?
Are feelings mine? Can I remain happy forever?
Is perception mine? Can I remember anything I want at will? Can something I think is bad instantly become something I think is good?
Are thoughts mine? Really? A thought just popped up uninvited earlier—can it truly be controlled?
Is consciousness mine? Can I immediately shut off this consciousness right now?
None of them can be controlled, so none of them are “mine.”
---
If there is “mine,” there is “I,” right?
If there is “I,” there is “mine,” right?
“I” and “mine” always come together.
Therefore, it follows naturally that when there is no “mine,” there is also no “I.”
“I” does not exist! (MN22, MN35)
---
At this point, some people will question:
“Although I cannot fully control the body, I can move whenever I want right now!
Although I cannot fully control feelings, as long as I choose to listen to music or watch movies, I will be happy!
Although I cannot fully control perception, as long as I choose not to look at certain information, I can ensure my perception is not affected!
Although I cannot fully control thoughts, I can think whatever I want right now!
Although I cannot fully control consciousness, I can perceive whatever I want right now!
So I still think there is a part that is [mine]. When there is [mine], there is [I].”
---
Dear readers, the reason you have this view is because you mistakenly think that this volition (saṅkhāra aggregate) is “mine” and that you have a choice. In short, you believe that free will exists!
Ajahn Brahm has clearly stated that “free will” does not exist!
---
All of our choices are formed by the combination of conditions; we do not truly have the freedom to choose.
Although you can move whenever you want right now,
Although you can listen to music or watch movies whenever you want right now,
Although you can choose not to look at certain information right now,
Although you can think whatever you want right now,
Although you can perceive whatever you want right now—
But why do you do so? Because you read the previous paragraphs and wanted to refute them. Hehe, right?
Therefore, this article is one of the conditions that prompted your behavior and choice. In fact, it is not only this article—we are influenced and directed by countless conditions.
It could be kamma (karma), weather, family of origin, people we have met, information we have received, country, gender, education level, location…
If we could master all these conditions, we would be able to control anyone. We would know that under this set of conditions, as long as I say this and do that, he will definitely make this choice. Under that set of conditions, as long as I say this and do that, he will definitely make that choice.
He has no choice at all; his choice is not “his,” but is formed by the combination of conditions!
Ordinary people are trapped in thinking that this “saṅkhāra aggregate” is “mine,” and therefore believe that free will still exists, preventing them from thoroughly understanding the Buddha’s teaching.
But the Buddha said that even this saṅkhāra is not “I” or “mine.”
---
If you are still not convinced and still think there is a consciousness or soul that can speak, feel, and experience the results of good and evil dwelling in the body, then: when we gouge out the eyes, perhaps the soul would see more clearly; when we cut off the ears, perhaps it would hear more clearly; when we cut off the nose, perhaps it would smell more clearly; when we cut off the tongue, perhaps it would taste more clearly; when we sever the limbs and burn the skin, perhaps it would feel better. Right? (Milinda’s Questions)
---
The Buddha said long ago:
Dependent on the eye and forms (images), eye-consciousness arises.
Dependent on the ear and sounds, ear-consciousness arises.
Dependent on the nose and odors, nose-consciousness arises.
Dependent on the tongue and tastes, tongue-consciousness arises.
Dependent on the body and tangibles, body-consciousness arises.
Dependent on the mind and mental objects (dhammas), mind-consciousness arises. (MN38)
---
This “mind,” “intellect,” or “consciousness” arises and then ceases; it is not a permanent, unchanging real self at all.
---
In fact, nothing is “I” or “mine.” When we die, we must leave behind all our assets and possessions, and they will have new owners. (MN82)
四聖諦其實非常簡單直接 The Four Noble Truths are actually very simple and straightforward
四聖諦其實非常簡單直接 The Four Noble Truths are actually very simple and straightforward
四聖諦其實非常簡單直接：
渴求是痛苦的原因
渴求一熄滅，痛苦也會一併熄滅
而要滅除痛苦，就要以智慧看到一切皆無常；看到無常後，自然就能夠去除渴求和執著。（慧）
但要有效地看見、思維無常，必須要有內心的平靜和集中力（定）。培育平靜的方法就是心什麼都不做，把心調到耗能最低的那個點，放鬆、放下到極點。
為了讓心更容易平靜，一個人必須有道德作為基礎，不傷害自己、不傷害別人。當心沒有傷害自他的衝動，就不會因此而擾亂心中的平靜和集中 （戒）
滅苦的方法簡單來說就是戒、定、慧
The Four Noble Truths are actually very simple and straightforward:
Craving is the cause of suffering.
As soon as craving ceases, suffering also ceases.
To end suffering, one must see with wisdom that all things are impermanent; upon seeing impermanence, one can naturally let go of craving and attachment. (Wisdom)
However, to effectively see and contemplate impermanence, one needs inner calm and concentration. (stillness)
The method to cultivate stillness is to let the mind do nothing, tune it to the point of lowest energy consumption, and relax and let go to the max.
To make it easier for the mind to become calm, one must have morality as a foundation—not harming oneself, not harming others. When the mind has no impulse to harm self or others, it will not disturb the inner peace and concentration. (Morality)
In short, the way to end suffering is through precepts, stillness, and Wisdom.
應優先教導四念住 Should set teaching four foundations of mindfulness as priority
應優先教導四念住 Should set teaching four foundations of mindfulness as priority
The Buddha said: If we feel compassion for someone, and that person is willing to listen to what we say, then we should encourage and guide them to develop the practice of the **Four Foundations of Mindfulness** (Satipaṭṭhāna) (SN 47.48).
What are the Four Foundations of Mindfulness?
They consist of ardently, clearly comprehending, relaxedly, and continuously remembering to observing or contemplating:
1. **The body** (kāyānupassanā):
Observe or contemplate the body's nature of impermanence (anicca), unsatisfactoriness (dukkha), not-self (anattā), uncontrollability (cannot be owned or fully mastered), and impurity (asubha).
By doing so continuously, we gradually remove inner greed/attachment (lobha) and aversion/hatred (dosa/dukkha from anger).
2. **Feelings** (vedanānupassanā):
Observe or contemplate the nature of feelings (pleasant, unpleasant, neutral) as impermanent, unsatisfactory, not-self, and uncontrollable.
Through this, we steadily abandon inner greed/attachment and aversion/hatred.
3. **Mind / states of consciousness** (cittānupassanā):
Observe or contemplate various states of mind (greedy or not, angry or not, deluded or clear, contracted or expanded, etc.) as impermanent, unsatisfactory, not-self, and uncontrollable.
This practice eradicates inner greed/attachment and aversion/hatred.
4. **Dhammas / phenomena / mental objects** (dhammānupassanā):
Observe or contemplate various phenomena (such as hindrances, aggregates, sense bases, factors of enlightenment, Four Noble Truths, etc.) in terms of their impermanence, unsatisfactoriness, not-self, and uncontrollability.
Through persistent insight, inner greed/attachment and aversion/hatred are uprooted.
佛陀說，如果我們憐憫某人，而他又想聽我們說話的話，那就應該勸導他修習四念住 （SN47.48）
什麼是四念住呢？
就是熱心地、清明、放鬆地、保持記得地觀察或思維身體的無常、不讓人滿意、沒有‘我’、不能掌控、不乾淨的性質，以此不斷地去除內心的貪執和嗔苦
熱心地、清明、放鬆地、保持記得地觀察或思維感受的無常、不讓人滿意、沒有‘我’、不能掌控的性質，以此不斷地去除內心的貪執和嗔苦
熱心地、清明、放鬆地、保持記得地觀察或思維各種心狀態的無常、不讓人滿意、沒有‘我’、不能掌控的性質，以此不斷地去除內心的貪執和嗔苦
熱心地、清明、放鬆地、保持記得地觀察諸法的無常、不讓人滿意、沒有‘我’、不能掌控的性質，以此不斷地去除內心的貪執和嗔苦
《對三寶的不壞信心關閉惡道之門 Unshakable faith towards the triple gems close the door to lower realms》
《對三寶的不壞信心關閉惡道之門 Unshakable faith towards the triple gems close the door to lower realms》
佛陀教導，對於我們憐憫、他們又想聽我們說話的人，應該使他們確立對佛、法、僧的不壞信心
就是不壞地相信佛陀的覺悟：佛陀是一位已經滅盡一切煩惱的人（阿羅漢）、已完全圓滿覺悟者（遍正覺者）、智慧和德行都圓滿具足者（明行具足）、已經達到善的狀態（善逝）、完全知道這個世界者（世間解）、堪受訓練者的無上訓練者、天神和人類的導師、覺者（佛陀）、具福報者（世尊）
也不壞地相信被佛陀善說的佛法：那是直接可見的、無時間限制的、請你來看的、能引導的、智者各自證知的
也不壞地相信，僧眾是善的行者、正直的行者、真理的行者、正當的行者，他們是四雙八士：
步入入流道者、入流者、
步入一還道者、一還者、
步入不還道者、不還者、
步入阿羅漢道者、阿羅漢
固體、液體、氣體、溫度都會有所變化，但對佛、法、僧這三寶有不壞信心的人，將不可能再生到地獄、畜生道、鬼道的（AN3.76）
要怎樣讓一個人徹頭徹尾地相信這三寶呢？
就是，他們要明白和實踐四聖諦--也就是佛法。
苦聖諦：人生本來就不如意，會老、病、死、求不得、會碰見不愛的東西、會與喜愛的東西別離，會有種種負面情緒
苦集聖諦：渴愛是痛苦的原因，不僅導致種種負面情緒，也會導致出生和出生後種種上面提到不如意的事情
苦滅聖諦：渴愛止息，痛苦就止息
苦滅之道聖諦：八聖道是苦滅之道，簡單來說，就是戒定慧---一個有戒德來限制自己貪嗔癡的人，心因為有框框限制住，不會過於遊走，也不容易後悔，所以容易定下來。之後訓練禪定，讓心平靜集中。有禪定之後，就開發智慧，了知一切都是無常、苦、無我的，以此去除執著。
當我們這樣實踐和了解後，就會發現：啊！佛法所言甚是哦！渴求真的會導致痛苦哦！沒有渴求就沒有痛苦哦！而且修習戒定慧真的能夠撲滅煩惱哦！
我們因此會知道，佛法是直接可見的；無時間限制的，到了2600年後，佛法依然真確；請你來看的--那些有體驗的人能自信地邀請我們來品嚐；能引導的--真的能實踐的！不斷去除煩惱，內心真的會被引導至比較少痛苦的；智者各自證知的
如此，我們就會對佛法有不壞的信心。
而誰說這個佛法出來的？ 當然就是佛陀啊！除了他以外，誰人有說這個出來？我們因此也相信他是真正明白這個四聖諦的人來啊，不然他怎樣說這個出來？他肯定撲滅了一切煩惱、已經圓滿覺悟這四聖諦。
因為一直修下去，蒙蔽智慧和德行的煩惱會越少，當佛陀完全沒有一切煩惱，他自然具足圓滿的德行和智慧、達到善的境界。
佛陀說到這個四聖諦，解釋了我們由何而來，如何熄滅再生，所以他自然知道這個世界的運作。
因為他為佛教的教主，他的能力自然很高，能夠管理當時的僧團，訓練他們去除煩惱，所以他是堪受訓練者的無上訓練者 。
我們在哪裡聽見這個四聖諦？不是從天神那裡聽的，天神最多叫我們拜拜然後賜我們東西，所以我們知道天神的信仰僅限這樣，不能解除我們一切痛苦；但佛陀卻說到這熄滅痛苦的四聖諦出來，可想而知，佛陀不僅是人類的導師，也是天神的導師。他受到天神和人類的尊敬、供養，因此他也是具福報者
當我們能如此實踐，我們的貪、嗔、癡一直減薄，變得更快樂、更有美德，我們就是步入入流道者--僧眾之一。我們也透過學習而知道，如果自己同時具備圓滿的五戒、或者慷慨無吝嗇的特質，我們就是入流者（SN55.6，AN5.179 ） 。我們因此知道，佛陀的僧眾是善人、正直的人、實踐真理（這四聖諦）的人、正當的人--因為我們就是逐步走向如此特質的人。
如此，我們就具足對這三寶不壞的信心了。誰具足這不壞的信心，佛陀說，是不會下惡道的
The Buddha taught that, for those we feel compassion toward and are willing to listen to what we say, we should help them establish unshakable confidence in the Buddha, the Dhamma, and the Sangha.
That means unshakably believing in the Buddha’s enlightenment:
The Buddha is
- an Arahant—one who has completely extinguished all defilements,
- a fully and perfectly enlightened one (Sammāsambuddha),
- one endowed with wisdom and conduct (Vijjācaraṇasampanno),
- one who has reached the good state (Sugato),
- knower of the world (Lokavidū),
- supreme trainer of those amenable to training (Anuttaro purisadammasārathi),
- teacher of gods and humans (Satthā devamanussānaṃ),
- an Awakened One (Buddha),
- the Blessed One (Bhagavā).
It also means unshakably believing in the Dhamma that was well-expounded by the Buddha:
It is directly visible (sandiṭṭhiko), timeless / not bound by time (akāliko), inviting inspection (“come and see,” ehipassiko), leading onward / practicable (opanayiko), to be personally realized by the wise (paccattaṃ veditabbo viññūhi).
And unshakably believing in the Sangha: the community of noble practitioners who are good practitioners, upright practitioners, practitioners of truth, practitioners of right conduct—they are the four pairs and eight kinds of individuals:
- those on the path to stream-entry and those who have attained stream-entry,
- those on the path to once-returning and once-returners,
- those on the path to non-returning and non-returners,
- those on the path to arahantship and arahants.
Solid, liquid, gas, and temperature all undergo change, but a person who has unshakable confidence in the Triple Gem (Buddha, Dhamma, Sangha) can never again be reborn in hell, the animal realm, or the realm of ghosts (AN 3.76).
So how can we help someone develop complete, thorough confidence in these Three Jewels?
It is by helping them understand and practice the Four Noble Truths—that is, the Dhamma itself.
1. **The Noble Truth of Suffering (Dukkha)**: Life is inherently unsatisfactory. We will grow old, fall ill, die, not get what we want, encounter things we dislike, be separated from things we love, and experience all kinds of negative emotions.
2. **The Noble Truth of the Origin of Suffering (Samudaya)**: Craving (taṇhā) is the cause of suffering. It not only gives rise to various negative emotions but also leads to birth and, after birth, all the unsatisfactory things mentioned above.
3. **The Noble Truth of the Cessation of Suffering (Nirodha)**: When craving ceases, suffering ceases.
4. **The Noble Truth of the Path to the Cessation of Suffering (Magga)**: The Noble Eightfold Path is the way to end suffering. In simple terms, it is precepts (sīla), stillness (samādhi), and wisdom (paññā).
- A person who keeps precepts restrains greed, aversion, and delusion. Because the mind is bounded by these ethical limits, it does not wander excessively and is less prone to regret, making it easier to attain stillness.
- Then one trains in meditation to make the mind calm and focused.
- With stillness, one develops wisdom: realizing that everything is impermanent, unsatisfactory, and non-self, thereby letting go of clinging and attachment.
When we practice and understand in this way, we will discover: “Ah! What the Buddha taught is truly so! Craving really does cause suffering! When there is no craving, there is no suffering! And practicing precepts, stillness, and wisdom really can extinguish afflictions!”
We then realize that the Dhamma is directly visible; timeless—even 2,600 years later, it remains true; inviting inspection—those who have experienced it can confidently invite others to try it; leading onward—one keeps removing defilements, and the mind is truly guided toward less suffering; to be personally realized by the wise.
In this way, we develop unshakable confidence in the Dhamma.
And who taught this Dhamma? Of course, it was the Buddha! Apart from him, who else has taught this? Therefore, we also believe he truly understood the Four Noble Truths—otherwise, how could he have taught them? He must have completely extinguished all defilements and fully awakened to these truths.
Because he kept practicing, the defilements that obscure wisdom and virtue became fewer and fewer. When the Buddha had no defilements left, he naturally possessed complete virtue and wisdom and reached the good state.
The Buddha spoke of the Four Noble Truths and explained where we come from and how to extinguish rebirth, so he naturally knows the workings of the world.
As the founder and teacher of Buddhism, his abilities were supreme; he was able to lead and manage the monastic community of his time and train them to remove defilements, so he is the supreme trainer of those amenable to training.
Where did we hear these Four Noble Truths? Not from the gods—gods at most tell us to worship and grant us things. So we know that faith in gods is limited to that level and cannot end all our suffering. But the Buddha taught the Four Noble Truths that extinguish suffering. Clearly, he is not only the teacher of humans but also of the gods. He received respect and offerings from humans and deities; therefore, he is the Blessed One,
When we practice in this way, our greed, aversion, and delusion gradually thin out, we become happier and more virtuous, and we enter the path to stream-entry—we become part of the Sangha. Through learning, we also know that if we fully observe the five precepts or possess the quality of generosity without stinginess, we are stream-enterers (SN 55.6, AN 5.179).
Thus we understand that the Buddha’s Sangha consists of good people, upright people, practitioners of truth (the Four Noble Truths), and practitioners of right conduct—because we ourselves are gradually moving toward these qualities.
In this manner, we come to possess unshakable confidence in the Triple Gem. The Buddha said that whoever possesses this unshakable confidence will not be reborn in the woeful realms.
六塵是無常的 The six kinds of objects are impermanent
六塵是無常的 The six kinds of objects are impermanent
物質是無常的。 很簡單，一塊冰放在太陽底下，很快就會溶掉了
聲音也是無常的。剛才他們還在聊天，但一下子他們就說完然後閉嘴了
氣味都是無常的。 一個人放屁之後，隔了一會兒屁味就散了😂
味道都是無常的。我們吃了一些美食，那個味道只是顯現、停留一下子在舌頭上，就一下子沒了。
所觸都是無常的。 室外很冷，但一進入室內就變暖了
心的目標都是無常的。 我們種種的感受、思想，都是在不斷變化
如果誰人能夠對以上的內容有信心，或者聽後以智慧審慮後接受。
那麼恭喜您了！！！！
佛陀記說，您的未來也已經是確定的了；您已經進入善士之地，超越凡夫之地，您不可能會造那些會往生到惡道的業，也不會到死時也未入流。（SN25.2）
入流代表什麼？永遠解脫惡道，未來肯定會證悟涅槃
Matter is impermanent. Very simply, put a piece of ice under the sun, and it will melt away very quickly.
Sound is also impermanent. Just now they were still chatting, but in a moment they finished speaking and shut their mouths.
Smells are impermanent. After someone farts, after a while the fart smell dissipates 😂
Tastes are impermanent. We eat some delicious food, that taste only appears and lingers for a moment on the tongue, then it's gone in an instant.
Whatever is touched is impermanent. It's very cold outside, but as soon as you enter indoors, it becomes warm.
The objects of the mind are impermanent. All our various feelings and thoughts are constantly changing.
If someone can have confidence in the above content, or after hearing it, accept it through wise consideration,
then congratulations!!!!
The Buddha declared that your future is already certain: You have entered the land of the noble ones, transcended the land of ordinary beings. You can no longer create the kamma that leads to rebirth in the woeful realms, nor will you reach death without having entered the stream. (SN 25.2)
What does "entering the stream" (stream-entry / sotāpanna) mean?
It means forever freed from the woeful realms, and in the future, you are certain to attain awakening / realize Nibbāna
六根是無常的 The six faculties are impermanent
六根是無常的 The six faculties are impermanent
眼睛是無常的。 看看那些老人家吧，他們的眼睛都患上白內障了
耳朵也是無常的。 那些老人家聽覺也開始不靈光了
鼻子也是無常的。 當我們患上 covid 時，有許多人的嗅覺都不靈光
舌頭也是無常的。我們一控制一下，它就立即改變形狀、長度
身體也是無常的。它不斷老去，有時會生病，最後會死去。
心也是無常的。我們睡覺時和醒著的時候，它的狀態完全不同
如果誰人能夠對以上的內容有信心，或者聽後以智慧審慮後接受。
那麼恭喜您了！！！！
佛陀記說，您的未來也已經是確定的了；您已經進入善士之地，超越凡夫之地，您不可能會造那些會往生到惡道的業，也不會到死時也未入流。（SN25.1）
入流代表什麼？永遠解脫惡道，未來肯定會證悟涅槃
The eye is impermanent. Look at those elderly people—their eyes have developed cataracts.
The ear is also impermanent. Those elderly people's hearing starts to become dull.
The nose is also impermanent. When we get COVID, many people's sense of smell becomes impaired.
The tongue is also impermanent. As soon as we control it a little, it immediately changes shape and length.
The body is also impermanent. It keeps aging, sometimes gets sick, and eventually dies.
The mind is also impermanent. When we are asleep versus awake, its state is completely different.
If someone can have confidence in the above content, or after hearing it, accept it through wise consideration,
then congratulations!!!!
The Buddha declared that your future is already certain: You have entered the land of the noble ones, transcended the land of ordinary beings. You can no longer create the kamma that leads to rebirth in the woeful realms, nor will you reach death without having entered the stream. (SN 25.1)
What does "entering the stream" (stream-entry / sotāpanna) mean?
It means forever freed from the woeful realms, and in the future, you are certain to attain awakening / realize Nibbāna (Nirvana).
五蘊是無常的 the five aggregates is impermanent
五蘊是無常的 the five aggregates is impermanent
**The physical body is impermanent.** From birth until now, it is continuously progressing toward aging, sickness, and death.
**Feeling is impermanent.** Sometimes we feel happy, sometimes unhappy.
**Perception is impermanent.** Sometimes we perceive someone as good, sometimes as bad.
**Volition is impermanent.** Throughout the day, our thoughts shift from one thing to another.
**Consciousness is impermanent.** The state of awareness when we are awake differs from when we are asleep.
If anyone can have faith in the above teachings, or accept them after contemplating with wisdom,
then congratulations to you!!!!
The Buddha declared that your future is already assured; you have entered the realm of the noble ones, transcending the state of ordinary people. You will not create karma leading to rebirth in unfortunate realms, nor will you die without having entered the stream (SN25.10).
What does entering the stream mean? It means permanent freedom from unfortunate rebirths and the certainty of attaining Nibbāna in the future.
物質身體是無常的。從出生到現在，它不斷邁向老、病、死、
感受是無常的。有時我們會開心，有時我們會不開心
認知是無常的。有時我們覺得這個人是好的，有時會覺得他是壞的。
意志是無常的。一天下來，我們都在想不同的東西
識是無常的。我們醒來的時候和睡著的時候，那個覺知的狀態是不同的。
如果誰人能夠對以上的內容有信心，或者聽後以智慧審慮後接受。
那麼恭喜您了！！！！
佛陀記說，您的未來也已經是確定的了；您已經進入善士之地，超越凡夫之地，您不可能會造那些會往生到惡道的業，也不會到死時也未入流。（SN25.10）
入流代表什麼？永遠解脫惡道，未來肯定會證悟涅槃
六種元素是無常的 Six elements are impermanent
六種元素是無常的 Six elements are impermanent
地元素是無常的。想想我們的器官吧，它們不斷老化。
水元素都是無常的。我們今天喝了的水，很快就會成為尿液要排出來了
火元素是無常的。我們現在是 37 度，但一旦發燒了，就會變為38度或更高。
風元素是無常的。我們吸氣進來再呼出去，這本身已經顯示無常了
空元素是無常的。我們肚子裡都有大大小小的空位。但一旦我們壓下去，這些空位就產生變化了
識是無常的。我們醒來和睡著時，它的狀態是不一樣的
如果誰人能夠對以上的內容有信心，或者聽後以智慧審慮後接受。
那麼恭喜您了！！！！
佛陀記說，您的未來也已經是確定的了；您已經進入善士之地，超越凡夫之地，您不可能會造那些會往生到惡道的業，也不會到死時也未入流。（SN25.9）
入流代表什麼？永遠解脫惡道，未來肯定會證悟涅槃
**The earth element is impermanent.** Consider our organs—they continuously age and change.
**The water element is impermanent.** The water we drink today will soon become urine and be expelled from the body.
**The fire element is impermanent.** Our body temperature is 37°C now, but when we develop a fever, it rises to 38°C or higher.
**The air element is impermanent.** We breathe in and breathe out—this very process demonstrates impermanence.
**The space element is impermanent.** Within our bodies, there are spaces of varying sizes. But when we apply pressure, these spaces change.
**Consciousness is impermanent.** Its state differs when we are awake and when we are asleep.
If anyone can have faith in the above teachings, or accept them after contemplating with wisdom,
then congratulations to you!!!!
The Buddha declared that your future is already assured; you have entered the realm of the noble ones, transcending the state of ordinary people. You will not create karma leading to rebirth in unfortunate realms, nor will you die without having entered the stream (SN25.9).
What does entering the stream mean? It means permanent freedom from unfortunate rebirths and the certainty of attaining Nibbāna in the future.
六種渴愛是無常的 Six cravings are impermanent
六種渴愛是無常的 Six cravings are impermanent
對影像的渴愛是無常的。我們看到女友會喜歡，但一旦分手後卻會討厭
對聲音的渴愛是無常的。我們聽到女友會喜歡，但一旦分手後卻會討厭
對氣味的渴愛是無常的。我們嗅到花香會喜歡，但一旦長時間嗅到它，就會厭倦了。
對味道的渴愛是無常的。我們吃到喜歡的食物會喜歡，但一旦吃膩了，就很抗拒了
對所觸的渴愛是無常的。我們現在接觸到 25 度的溫度會喜歡，但一旦突然在40度的地方進來，就會覺得很冷、很抗拒。
對心的目標的渴愛是無常的。過去想起女友會感到歡喜，但一旦分手了，卻會討厭
如果誰人能夠對以上的內容有信心，或者聽後以智慧審慮後接受。
那麼恭喜您了！！！！
佛陀記說，您的未來也已經是確定的了；您已經進入善士之地，超越凡夫之地，您不可能會造那些會往生到惡道的業，也不會到死時也未入流。（SN25.8）
入流代表什麼？永遠解脫惡道，未來肯定會證悟涅槃
**Craving for visual forms is impermanent.** We see our girlfriend and feel fondness, but once we break up, we may come to dislike her.
**Craving for sounds is impermanent.** We hear our girlfriend’s voice and feel fondness, but once we break up, we may come to dislike it.
**Craving for smells is impermanent.** We smell a flower’s fragrance and enjoy it, but after smelling it for a long time, we grow tired of it.
**Craving for tastes is impermanent.** We eat our favorite food and enjoy it, but once we have had our fill, we may become averse to it.
**Craving for tactile sensations is impermanent.** We enjoy a temperature of 25°C now, but if we suddenly come in from a 40°C environment, we may feel cold and dislike it.
**Craving for mental objects is impermanent.** In the past, thinking of our girlfriend brought joy, but after breaking up, we may come to resent the memory.
If anyone can have faith in the above teachings, or accept them after contemplating with wisdom,
then congratulations to you!!!!
The Buddha declared that your future is already assured; you have entered the realm of the noble ones, transcending the state of ordinary people. You will not create karma leading to rebirth in unfortunate realms, nor will you die without having entered the stream (SN25.8)
What does entering the stream mean? It means permanent freedom from unfortunate rebirths and the certainty of attaining Nibbāna in the future.
六種動機是無常的 Six volitions are impermanent
六種動機是無常的 Six volitions are impermanent
對於色/物質的動機是無常的。看到自己的錢後生起佔有慾是不善的動機；但下一次看到後想把它捐出去，這是善的動機。
對於聲音的動機是無常的。聽到這個大惡棍的聲音讓我們想打他，這是不善的動機；但學習佛法後，再次聽到這個大惡棍的聲音讓我們憐憫他，這是善的動機。
對於於氣味的動機是無常的。嗅到異性的香水後，我們生起貪慾，這是不善的動機。但學習佛法後，我們思維到異性的不美麗，我們生起智慧；這是善的動機。
對於味道的動機是無常的。 當我們吃到美食後，我們生起貪慾。但當我們吃飽後，我們卻抗拒它。這是無常
對於於所觸的動機是無常的。我們接觸到不好的觸感，生氣了，這是不善的動機。但因為學習佛法，所以下次我們再接觸到同樣不好的觸感，我們生起忍耐心，不起煩惱，這是善的動機。
對於法的動機是無常的。我們憶起這個創傷的記憶，心會非常抗拒。但過了一段長時間後，我們不再抗拒。
如果誰人能夠對以上的內容有信心，或者聽後以智慧審慮後接受。
那麼恭喜您了！！！！
佛陀記說，您的未來也已經是確定的了；您已經進入善士之地，超越凡夫之地，您不可能會造那些會往生到惡道的業，也不會到死時也未入流。（SN25.7）
入流代表什麼？永遠解脫惡道，未來肯定會證悟涅槃
The **volition** toward visual forms is impermanent. Seeing our own money and giving rise to possessiveness is an unwholesome volition; but the next time we see it, thinking to donate it is a wholesome volition.
The **volition** toward sounds is impermanent. Hearing the voice of a great villain makes us want to hit him—this is an unwholesome volition; but after studying the Dhamma, hearing the voice of that same great villain again makes us feel compassion for him—this is a wholesome volition.
The **volition** toward smells is impermanent. Smelling the perfume of the opposite sex, we give rise to lust—this is an unwholesome volition. But after studying the Dhamma, we reflect on the unattractive aspects of the opposite sex and give rise to wisdom—this is a wholesome volition.
The **volition** toward tastes is impermanent. When we eat delicious food, we give rise to greed. But after we are full, we feel averse to it. This is impermanence.
The **volition** toward tactile sensations is impermanent. When we encounter an unpleasant touch, we become angry—this is an unwholesome volition. But because of studying the Dhamma, the next time we encounter the same unpleasant touch, we give rise to patience and remain free from affliction—this is a wholesome volition.
The **volition** toward mental objects is impermanent. When we recall a traumatic memory, the mind strongly resists it. But after a long time has passed, we no longer resist.
If anyone can have faith in the above teachings, or accept them after contemplating with wisdom,
then congratulations to you!!!!
The Buddha declared that your future is already assured; you have entered the realm of the noble ones, transcending the state of ordinary people. You will not create karma leading to rebirth in unfortunate realms, nor will you die without having entered the stream (SN25.7).
What does entering the stream mean? It means permanent freedom from unfortunate rebirths and the certainty of attaining Nibbāna in the future.
六種感受是無常的 Six feelings are impermanent
六種感受是無常的 Six feelings are impermanent
眼觸所生的感受是無常的。我們看到美麗的景色會開心，看到不美麗的景色會痛苦
耳觸所生的感受是無常的。我們聽到別人讚美我們，我們會開心；聽到別人罵我們，我們會痛苦
鼻觸所生的感受是無常的。我們嗅到花香會開心，我們嗅到臭屁會痛苦
舌觸所生的感受是無常的。我們嚐到美食時會開心，嚐到劣食時會痛苦
身觸所生的感受是無常的。我們接觸到舒適的溫度時會開心，接觸到過冷、過熱的溫度時會痛苦
意觸所生的感受也是無常的。我們想起好的記憶時會開心，想起不好的記憶時會痛苦。
如果誰人能夠對以上的內容有信心，或者聽後以智慧審慮後接受。
那麼恭喜您了！！！！
佛陀記說，您的未來也已經是確定的了；您已經進入善士之地，超越凡夫之地，您不可能會造那些會往生到惡道的業，也不會到死時也未入流。（SN25.5）
入流代表什麼？永遠解脫惡道，未來肯定會證悟涅槃
Feeling (vedanā) born of eye-contact is impermanent. When we see a beautiful scene, we feel happy; when we see an unpleasant scene, we feel pain/suffering.
Feeling born of ear-contact is impermanent. When we hear others praising us, we feel happy; when we hear others scolding us, we feel pain/suffering.
Feeling born of nose-contact is impermanent. When we smell the fragrance of flowers, we feel happy; when we smell a fart, we feel pain/suffering
Feeling born of tongue-contact is impermanent. When we taste delicious food, we feel happy; when we taste bad food, we feel pain/suffering.
Feeling born of body-contact is impermanent. When we contact a comfortable temperature, we feel happy; when we contact overly cold or overly hot temperatures, we feel pain/suffering.
Feeling born of mind-contact is also impermanent. When we recall good memories, we feel happy; when we recall bad memories, we feel pain/suffering.
If someone can have confidence in the above content, or after hearing it, accept it through wise consideration,
then congratulations!!!!
The Buddha declared that your future is already certain: You have entered the land of the noble ones, transcended the land of ordinary beings. You can no longer create the kamma that leads to rebirth in the woeful realms, nor will you reach death without having entered the stream. (SN 25.5)
What does "entering the stream" (stream-entry / sotāpanna) mean?
It means forever freed from the woeful realms, and in the future, you are certain to attain awakening / realize Nibbāna (Nirvana).
六種認知是無常的 Six perceptions are impermanent
六種認知是無常的 Six perceptions are impermanent
對影像/物質的認知是無常的。我們看到女朋友會覺得是好事，但一旦她成為了我們的前度，我們就不覺得是好事
對聲音的認知是無常的。我們聽到有人喊我們花名，覺得這很糟糕。但一旦回過頭來看到是朋友在喊我們，就覺得是件好事。
對氣味的認知是無常的。一般我們嗅到香味覺得是好事。但一旦我們看清楚，原來是危險動物散發出來去引誘我們的，那我們就立即覺得那很危險。
對味道的認知是無常的。我們嚐到美食會覺得是件美事；但一旦我們吃膩了，再嚐到它就覺得很糟糕
對所觸的認知是無常的。這個姿勢我們很舒服，但時間一久，我們就不再覺得那很舒服。
對心的目標的認知也是無常的。過去刺痛我們的記憶，學佛後我們懂得放下並且從中學習。現在，我們反而要感謝那段經歷
如果誰人能夠對以上的內容有信心，或者聽後以智慧審慮後接受。
那麼恭喜您了！！！！
佛陀記說，您的未來也已經是確定的了；您已經進入善士之地，超越凡夫之地，您不可能會造那些會往生到惡道的業，也不會到死時也未入流。（SN25.6）
入流代表什麼？永遠解脫惡道，未來肯定會證悟涅槃
The perception of visual forms is impermanent. We may see our girlfriend and consider it a pleasant thing, but once she becomes our ex-girlfriend, we no longer feel it is pleasant.
The perception of sounds is impermanent. Hearing someone call us by a nickname may feel unpleasant. But once we turn around and see it is a friend calling us, we then feel it is a good thing.
The perception of smells is impermanent. Normally, we smell a fragrance and consider it pleasant. But once we realize it is actually emitted by a dangerous animal to lure us, we immediately feel it is dangerous.
The perception of tastes is impermanent. We taste delicious food and consider it delightful; but once we grow tired of it, tasting it again feels unpleasant.
The perception of tactile sensations is impermanent. A certain posture may feel very comfortable to us, but after a while, we no longer find it comfortable.
The perception of mental objects is also impermanent. Memories that once pained us—after learning the Buddha’s teachings, we learn to let go and gain wisdom from them. Now, we may even feel grateful for those experiences.
If anyone can have faith in the above teachings, or accept them after contemplating with wisdom,
then congratulations to you!!!!
The Buddha declared that your future is already assured; you have entered the realm of the noble ones, transcending the state of ordinary people. You will not create karma leading to rebirth in unfortunate realms, nor will you die without having entered the stream (SN25.6).
What does entering the stream mean? It means permanent freedom from unfortunate rebirths and the certainty of attaining Nibbāna in the future.
六識是無常的 the six consciouesnesses are impermanent
六識是無常的 the six consciouesnesses are impermanent
眼識是無常的。我們現在還在看一樣東西，但一眨眼，眼睛的覺知就滅去了。
耳識是無常的。剛剛他在說話，但當他說完後，我們就再也沒有感知他的聲音了。
鼻識也是無常的。剛剛在嗅花香，但別人呼喚我們後，我們已經走神了，鼻識滅去，耳識接替鼻識生起。
舌識是無常的。吃東西時，它負責感知味道。但當吃完飯很久後，它還在覺知嗎？ 我們的心都沒有在口這裡了。
身識是無常的。 有時我們全神貫注地看電影，就會忘記了身體，身識沒有在感知身體的所觸了。
意識也是無常的。我們睡著時和醒來時，心的狀態是完全不同的。
識、意、意識、心其實指的都是同一樣東西，就是這個覺知。
它是流動性的。所以與其說是心，它比較是心流。不斷在不同感官中生滅流動。
如果誰人能夠對以上的內容有信心，或者聽後以智慧審慮後接受。
那麼恭喜您了！！！！
佛陀記說，您的未來也已經是確定的了；您已經進入善士之地，超越凡夫之地，您不可能會造那些會往生到惡道的業，也不會到死時也未入流。（SN25.3）
入流代表什麼？永遠解脫惡道，未來肯定會證悟涅槃
Eye-consciousness is impermanent. Right now we are still looking at something, but when we blink, the awareness of the eye ceases.
Ear-consciousness is impermanent. Just now he was speaking, but after he finished, we no longer perceive his voice.
Nose-consciousness is also impermanent. Just now we were smelling the fragrance of a flower, but when someone called us, we got distracted—the nose-consciousness ceased, and ear-consciousness arose to take its place.
Tongue-consciousness is impermanent. While eating, it is responsible for perceiving taste. But long after the meal is finished, is it still aware? Our mind is no longer at the mouth.
Body-consciousness is impermanent. Sometimes when we are fully absorbed in watching a movie, we forget about the body—body-consciousness is no longer perceiving the tactile sensations.
mind-consciousness is also impermanent. When we are asleep versus awake, the state of the mind is completely different.
Mind (mano), consciousness (viññāṇa), heart/mind (citta)—these actually refer to the same thing: this very awareness.
It is fluid in nature. So rather than calling it "mind," it is more like a "mind-stream." It constantly arises and ceases in different sense faculties, flowing on.
If someone can have confidence in the above content, or after hearing it, accept it through wise consideration,
then congratulations!!!!
The Buddha declared that your future is already certain: You have entered the land of the noble ones, transcended the land of ordinary beings. You can no longer create the kamma that leads to rebirth in the woeful realms, nor will you reach death without having entered the stream. (SN 25.3)
What does "entering the stream" (stream-entry / sotāpanna) mean?
It means forever freed from the woeful realms, and in the future, you are certain to attain awakening / realize Nibbāna (Nirvana).
無常是苦 impermanence is suffering.
無常是苦 impermanence is suffering.
我們常說無常是苦
究竟是什麼意思呢？
我們往往都會覺得某些東西很好、很吸引
例如型男美女，但又有沒有想過我們得到了他們之後會失去呢？
有沒有想過，我們得到了名譽之後，又會失去呢？
有沒有想過，我們得到了地位之後，又會失去呢？
有沒有想過，我們得到了讚賞之後，又會失去呢？
有沒有想過，我們得到了權力之後，又會失去呢？
有沒有想過，我們得到了財富之後，又會失去呢？
這種現象難度不是苦嗎？
所以說，無常是苦~
We often say impermanence is suffering.
What exactly does that mean?
We tend to think that certain things are wonderful and appealing—
such as handsome men or beautiful women. But have we ever considered that we may lose them after gaining them?
Have we ever considered that after gaining fame, we may also lose it?
Have we ever considered that after gaining status, we may also lose it?
Have we ever considered that after gaining praise, we may also lose it?
Have we ever considered that after gaining power, we may also lose it?
Have we ever considered that after gaining wealth, we may also lose it?
Is this phenomenon not suffering?
Thus, impermanence is suffering.
《佛陀不回答的問題 The Questions the Buddha Refused to Answer》
《佛陀不回答的問題 The Questions the Buddha Refused to Answer》
佛陀時代，有許多人遇見佛陀，他們都抓緊機會問佛陀問題，以讓自己獲得最大的利益。因為佛陀是宇宙唯一的全知者。然而，有些問題，佛陀並不會回答。
最著名的是以下十條問題，當時許多印度人都問了佛陀，但佛陀都沒有回答：
1. 『世界是常恆的 sassato loko』？
2. 『世界是非常恆的 asassato loko』？
3. 『世界是有邊的 antavā loko 』？
4. 『世界是無邊的anantavā 』？
5. 『命(靈魂)即是身體 jīvaṃ taṃ sarīran』?
6. 『命是一身體是另一 aññaṃ jīvaṃ aññaṃ sarīran』?
7. 『死後如來存在 hoti tathāgato paraṃ maraṇā』?
8. 『死後如來不存在 na hoti tathāgato paraṃ maraṇā』?
9. 『死後如來存在且不存在 hoti ca na ca hoti tathāgato paraṃ maraṇā』?
10. 『死後如來既非存在也非不存在 neva hoti na na hoti tathāgato paraṃ maraṇā』?
為什麼佛陀不回答呢？
其實佛陀有解釋，那是因為這些問題背後的假設本身就是錯。
所以答‘是’也不對，答‘不是’ 也不對
為什麼它們是錯的？ 這裡為大家一一解剖：
【世間是常？】
1. 『世界是常恆的』?
2. 『世界是非常恆的』?
在古印度，許多人會將世界和自我等同，他們會覺得這個世界就是我。
為什麼他們這樣想呢？ 因為他們修習遍禪，[例如色遍禪、地遍禪、水遍禪、火遍禪、風遍禪、空遍禪、識遍禪、光遍禪] 。他們在心中想像這些影像，然後把這些影像在心中擴展到全世界，他們就把這個遍佈全世界的遍相認為是‘我’、‘真我’。（DNA29）
事實上，這些禪境並不是一個自我。
所謂的‘我’是什麼?僅僅只是身體、感受、認知、意志和覺知所構成的組合體而已，這些組成部份不斷在生滅轉變，何來有一個不變的自我？
當外道帶著這個錯誤的假設去問佛陀，佛陀當然不會回答他們啦。
但如果我們不帶著這個前設去思考這個問題，就會知道這個世界是無常的。這個身體是無常的、這個心、外面的東西也是無常的；除了涅槃是常之外，一切也是無常的。
【世間有邊界？】
3. 『世界是有邊的』?
4. 『世界是無邊的』?
3-4 這個論點是怎樣來的？
也是關遍禪事。DN1 的義註說，有些人會認為這個遍相是‘自我’ 。禪修者假如成功擴濶這個遍相到整個世界，就會說『世界（自我）是無邊的』
假如只是把遍相擴闊到有限的範圍，他們就會說『世界是有邊的』
這同樣是蘊含了 有‘我’這個錯見。
帶著錯誤的前設去問佛陀，佛陀當然也不會回答啦！
但如果不帶著這個前設去問佛陀，佛陀也未必會回答，因為這對解脫痛苦沒關。
但Ajahn Brahm 是這樣解釋的:
[答案來自於我在愛因斯坦的廣義相對論中學到的一點——請放心，這非常簡單。我們所居住的這個宇宙，包含著所有這些星系，是無比浩瀚的；你可能已經讀過足夠的書籍或看過紀錄片，對其龐大規模有所了解。它從一端到另一端橫跨約140億光年。但你可能也曾像我小時候那樣想像過：宇宙的盡頭在哪裡？如果你抵達了宇宙的邊緣，那會是怎樣的情景？那裡會有一道磚牆，上面寫著「宇宙盡頭，此路不通」嗎？或者像我在新加坡看到的那種鐵絲網圍欄，標示著「軍事重地，禁止前行」？還是之後就只是一片虛無的深淵？宇宙有邊界嗎？答案是——它沒有邊界，但它也並非無限。它是一個有限的大小，沒有起點，沒有終點，完全沒有任何邊界。這怎麼可能呢？
我記得一個簡單的解釋：想像一個足球，上面有一隻小螞蟻在爬行。這隻螞蟻可以繞來繞去，永遠找不到足球的起點或終點，然而這個足球的表面積是有限的——它並非無限延伸，但它沒有邊界。在劍橋時，有人就是這樣向我描述宇宙的：宇宙就像那個足球，它自身彎曲，循環往復——所以我們居住的宇宙是一個有限的大小。我們知道它有多大，但它沒有起點，沒有終點，沒有邊界。對於具備一些科學知識的人來說，理解這一點是很平常的。]
【靈魂即是身體？】
5. 『靈魂即是身體 jīvaṃ taṃ sarīran』?
6. 『靈魂是一身體是另一 aññaṃ jīvaṃ aññaṃ sarīran』?
這兩個問題也是犯了同樣的錯誤，問問題的那個假設了有一個靈魂的存在。
靈魂是什麼？一般人可能會認為是有一個恆常的識寄居在身體裡。
曾經有一位比丘名叫沙提，他這樣在僧團中說：‘我從世尊所說的法義中知道，有相同的識在生死輪迴之中。’ 別的比丘一聽見就知道有問題。
於是帶他去見佛陀，佛陀問他：“沙提，識是什麼呢？”
沙提回答：“一種會說話、會感覺、經歷善惡業的果報的這東西。”
佛陀一聽見便呵斥了他，說他生起了邪見，並且是在誹謗佛陀，已經造下許多罪業了。
佛陀反問他：我不是說了很多法義，指出識是依緣而生起、離開了因緣條件便沒有識的出現的嗎？
佛陀於是教導整個比丘僧團：
不同的因緣條件生起不同的識：以眼和色為緣所生起的識，稱為眼識；
以耳和聲為緣所生起的識，稱為耳識；
以鼻和香為緣所生起的識，稱為鼻識；
以舌和味為緣所生起的識，稱為舌識；
以身和觸為緣所生起的識，稱為身識；
以意和法為緣所生起的識，稱為意識。
就正如不同的因緣條件生起不同的火：
以柴枝為緣所生起的火，稱為柴火；
以木屑為緣所生起的火，稱為木屑火；
以草為緣所生起的火，稱為草火；
以牛糞為緣所生起的火，稱為牛糞火；
以穀殼為緣所生起的火，稱為穀殼火；
以廢物為緣所生起的火，稱為廢物火。
同樣地，不同的因緣條件會生起不同的識 (MN38)
在《彌蘭王問經》 中， 阿羅漢龍軍尊者也反問彌蘭王：譬如我們坐在此宮殿裏若將有窗櫺的窗子去掉，則在我們面對的空間景物會看得更清楚。同樣地若將眼門去掉，則內在的靈魂會否更清明地看見空間的景物；若將耳、鼻、舌、身去掉，是否因為空間變化，會更佳地聞聲、嗅香、嘗味及感觸呢？
因此，假如說有一個靈魂在投胎或寄居在身體，那是錯見。
懷著這樣的錯見去問佛陀，佛陀當然不會回答。
【死後佛陀會怎樣？】
7. 『死後如來存在』？
8. 『死後如來不存在』？
9. 『死後如來存在且不存在』？
10. 『死後如來既非存在也非不存在』？
這四條問題也是有問題的。所謂的‘佛陀’根本不存在,我們所說的‘佛陀’只是一堆不斷生滅的名色（精神與物質現象），並沒有一個主體或靈魂叫‘佛陀’ 。（Ref. to SN44.2）
佛陀說，當在此生中，真實、實際的如來都不能被得到時， 如果以7-10立論 ，那怎會正確呢？
因此，有許多問題本身就有問題，所以佛陀不回答。
In the time of the Buddha, many people who met him seized the opportunity to ask him questions, hoping to gain the greatest benefit for themselves — because the Buddha was regarded as the only omniscient being in the universe. However, there were some questions that the Buddha would not answer.
The most famous are the following **ten questions**, which many people in ancient India asked the Buddha, but to which he gave no reply:
1. Is the world eternal? (sassato loko)
2. Is the world not eternal? (asassato loko)
3. Is the world finite? (antavā loko)
4. Is the world infinite? (anantavā loko)
5. Is the soul the same as the body? (jīvaṃ taṃ sarīraṃ)
6. Is the soul one thing and the body another? (aññaṃ jīvaṃ aññaṃ sarīraṃ)
7. Does the Tathāgata （the Buddha） exist after death? (hoti tathāgato paraṃ maraṇā)
8. Does the Tathāgata not exist after death? (na hoti tathāgato paraṃ maraṇā)
9. Does the Tathāgata both exist and not exist after death? (hoti ca na ca hoti tathāgato paraṃ maraṇā)
10. Does the Tathāgata neither exist nor not exist after death? (neva hoti na na hoti tathāgato paraṃ maraṇā)
**Why did the Buddha refuse to answer?**
The Buddha himself explained that he did not answer because **the very assumptions underlying these questions were already mistaken**.
Therefore, answering “yes” would be wrong, and answering “no” would also be wrong.
Here we analyze one by one why these questions are fundamentally flawed:
【Is the world eternal? / Not eternal?】
1. “The world is eternal?”
2. “The world is not eternal?”
In ancient India, many people identified the world with the “self”. They thought: “This world is me / my true self.”
Why did they think this way?
Because they practiced **kasiṇa meditation** (pervasion meditation) — such as the earth kasiṇa, water kasiṇa, fire kasiṇa, wind kasiṇa, space kasiṇa, consciousness kasiṇa, light kasiṇa, etc.
They visualized these images in their minds and then expanded them mentally until they pervaded the entire world. They then regarded this all-pervading kasiṇa nimitta (meditation sign) as “I”, as “the true self”.
In reality, these meditative states are **not** a self.
What exactly is this thing we call “I” or “the self”?
It is simply a temporary assembly made up of:
the physical body,
feelings (pleasant, painful, neutral),
perception/cognition,
volitional formations (will, intentions),
and consciousness/awareness.
All of these elements are in a state of ceaseless arising and ceasing, forever changing.
So how could there possibly be any permanent, unchanging self within them?
When people with this wrong view asked the Buddha these questions, of course the Buddha would not answer.
But if we put aside this wrong assumption, we can clearly see: the world is **impermanent**.
This body is impermanent, the mind is impermanent, external objects are impermanent.
Apart from Nibbāna, which is permanent, everything else is impermanent.
【Does the world have an end / is it infinite?】
3. “The world is finite?”
4. “The world is infinite?”
These two views also originated from kasiṇa meditation.
According to the commentary to DN1 (Brahmajāla Sutta), some meditators believed the kasiṇa sign was “the self”.
If they succeeded in expanding the sign to cover the entire world, they would declare: “The world (self) is infinite.”
If they only expanded it to a limited range, they would say: “The world is finite.”
Again — the question already contains the wrong view of a permanent “self”.
When asked with such a wrong assumption, the Buddha naturally did not answer.
However, even without that wrong assumption, the Buddha might still not answer — because this question is **irrelevant to liberation from suffering**.
Ajahn Brahm explains it this way:
【The answer comes from something I learned in Einstein’s general theory of relativity—don’t worry, it’s very simple. The universe we live in, with all these galaxies, is vast; you’ve probably read enough books or seen documentaries to grasp its immense scale. It spans about 14 billion light-years from edge to edge. But you have probably imaged as I did as a child, where the universe ends? If you reach the end of the universe , how can it actually be? Is there a brick wall with a sign saying "End of Universe, you can't get anyway further " or maybe a razor-wire fences like I see in Singapore, 'military area, you can't get anyway further' ? Or is it just a chasm of emptiness afterwards? Does the universe have an edge to it? The answer is —it has no edge to it, but it’s not infinite. It’s a finite volume with no beginning, no end, and no edges at all. How can that possible?
I remember a simple explanation: imagine a soccer ball with a little ant crawling on it. The ant can go round and round forever without ever finding a beginning or an end to the soccer ball, yet the ball has a finite area—it doesn’t go on forever , it is not infinite, but it has no edges to it. That’s how the universe was described to me in Cambridge: The universe is like the soccer ball, curves on itself-- go round and round-- so it’s a finite volume in the universe which we live. We know how big it is, but it gets no beginning ,no end, no edges to it. That is very common for people with some science to understand that . 】
【Is the soul the same as the body? / Different from the body?】
5. “Is the soul the same as the body?”
6. “Is the soul one thing and the body another?”
These two questions make the same fundamental error: they assume the existence of a “soul”.
What do people usually mean by “soul”?
Most think there is some permanent consciousness residing inside the body.
Once there was a monk named Sāti who declared in the Sangha:
“From what the Blessed One has taught, I understand that it is the **same consciousness** that transmigrates from life to life.”
Other monks immediately recognized the problem and brought him to the Buddha.
The Buddha asked: “Sāti, what is consciousness?”
Sāti replied: “It is that which speaks, feels, and experiences the results of good and bad actions.”
The Buddha rebuked him severely, saying he had given rise to wrong view, was misrepresenting the Buddha, and had created much demerit.
The Buddha then asked: “Haven’t I taught in many ways that consciousness arises dependently, and that apart from conditions there is no arising of consciousness?”
Then the Buddha taught the whole Sangha:
Different conditions give rise to different types of consciousness:
- Eye-consciousness arises dependent on eye and forms
- Ear-consciousness on ear and sounds
- Nose-consciousness on nose and odors
- Tongue-consciousness on tongue and tastes
- Body-consciousness on body and tangibles
- Mind-consciousness on mind and mental objects
Just as different fuels produce different kinds of fire:
- Fire from wood is called wood-fire
- Fire from grass is grass-fire
- Fire from cow-dung is cow-dung-fire
…and so on.
In the same way, different conditions give rise to different consciousnesses. (MN 38)
In the Milindapañha (Questions of King Milinda), Ven. Nāgasena also asked the king:
“If we remove the latticed window in this palace, would the view become clearer?
Similarly, if we remove the eye, would the so-called ‘inner soul’ see external forms more clearly?
If we remove the ear, nose, tongue, body — would smelling, tasting, touching become better because of this change in space?”
Therefore, the idea that there is a soul that moves from life to life or resides in the body is **wrong view**.
When questions are asked based on such wrong view, the Buddha, of course, would not answer.
【What happens to the Tathāgata after death?】
7–10. The four questions about whether the Tathāgata exists / does not exist / both / neither after death.
These four questions are also problematic.
There fundamentally **is no** “Buddha” as an independently existing entity.
What we call “the Buddha” or “the Tathāgata” is simply a continuously arising and passing away of name-and-form (mental and physical phenomena). There is no permanent subject or soul called “the Buddha”. (See SN 44.2)
The Buddha said:
“When even in this very life, the real, actual Tathāgata cannot be found (as a permanent entity),
how could it be correct to make statements about whether the Tathāgata exists or does not exist after death?”
Therefore, many of these questions are **wrongly formulated from the very beginning** — that is why the Buddha did not answer them.
當我們的感官接觸到好壞的目標 When our senses encounter agreeable or disagreeable objects
當我們的感官接觸到好壞的目標 When our senses encounter agreeable or disagreeable objects
When our senses encounter agreeable or disagreeable objects (contact),
we give rise to pleasant or unpleasant sensations (feeling).
Then we develop liking or disliking (craving),
and we may strongly desire to obtain those objects or to get rid of them (clinging).
Some people, because of this, harm themselves or others and create unwholesome karma.
Some who are wiser may create wholesome karma and then make vows to fulfill their desires (becoming).
Those who are wiser still are those who, when the senses encounter objects, maintain mindfulness and do not give rise to inner struggle.
Or they immediately see through, with mindfulness, all the mental formations and let them subside.
By practicing continuously in this way, they gradually become able to transcend the cycle of rebirth and free themselves from the remaining links of dependent origination: birth, aging, and death.
當我們的感官接觸到好壞的目標（觸）
我們就會產生快樂、不快樂的感受（受）
然後我們就會喜歡、不喜歡（愛）
我們就會很想得到目標，或者想擺脫他（取）
有些人因此會傷害自己、傷害別人，造作惡業
有些比較聰明的，就會造作善業，然後發願滿足自己的慾望（有）
更聰明的，就是當感官接觸到目標，保持正念，不生起內心的掙扎
或者立即以正念識破內心所有的造作，讓它們縮回去
不斷這樣修下去，就慢慢能夠脫離輪迴， 擺脫餘下的緣起支：生、老死
如實知道六根的集起、滅沒、樂味、過患、出離=入流者 knowing the arising, cessation, gratification, danger, and escape regarding the six sense bases as they are, we are called a Stream-enterer
如實知道六根的集起、滅沒、樂味、過患、出離=入流者 knowing the arising, cessation, gratification, danger, and escape regarding the six sense bases as they are, we are called a Stream-enterer
佛陀說，當我們如實知道六根的集起、滅沒、樂味、過患、出離時，我們就被稱為入流者、不再墮惡道者、未來已經確定者、以涅槃為彼岸者 （SN48.26）
六根是什麼？ 就是眼睛、耳朵、鼻子、舌頭、身體、心
眼睛、耳朵、鼻子、舌頭、身體是怎樣生起的？ 就是父親的精子和母親的卵子結合，然後一直吸取養分而長成的
它們何時會滅沒？ 老化時，或者死去時
它們有什麼樂味？
就是當這些感官碰到美好的外境時，就會生起快樂
有什麼過患？ 就是五根不僅可以碰見好的東西，也可以碰見不好的東西；而且這個身體、這五根是無常的，不斷在變的，會滅去的
什麼為之出離它們？就是知道它們的過患後，放下並且不執著它們
心是怎樣集起的？ 心有很多個同義詞：意、識、意識、覺知
就是當眼睛看到影像，我們會生起眼識
當耳朵聽到聲音，我們會生起耳識
當鼻子嗅到氣味，我們會生起鼻識
當舌頭嚐到味道，我們會生起舌識
當身體接觸到所觸時，我們會生起身識
當心接觸到目標時，我們會生起意識
當它們履行了自己的職責時，它們就會滅去，整日不斷生滅。
覺知有什麼樂味？ 就是可以覺知到我們喜歡的東西
覺知有什麼過患？ 就是會覺知到我們不喜歡的東西，而且它們是無常的
怎樣可以出離覺知？就是 看見它的過患然後不執著它
怎麼樣，我們已經明白並且如實地知道以上的內容了嗎？
如果是，恭喜！入流者！
The Buddha said that when we know the arising, cessation, gratification, danger, and escape regarding the six sense bases as they are, we are called a Stream-enterer—one who no longer falls into the lower realms, whose future is assured, and who is bound for Nibbāna (SN 48.26).
**What are the six sense bases?**
They are the eye, ear, nose, tongue, body, and mind.
---
**1. The Five Physical Sense Bases (Eye, Ear, Nose, Tongue, Body)**
- **How do they arise?**
They develop from the union of the father’s sperm and mother’s ovum, nourished and grown through sustenance.
- **When do they cease?**
They decline with aging and ultimately perish at death.
- **What is their gratification?**
When these senses encounter pleasant objects, pleasure arises.
- **What is their danger?**
These senses can encounter both pleasant and unpleasant objects. Moreover, the body and these five senses are impermanent—constantly changing and bound to vanish.
- **What is the escape from them?**
Recognizing their danger, one lets go and does not cling to them.
---
**2. The Mind (Manas)**
- **How does it arise?**
The mind has many synonyms: mano , consciousness, awareness.
It arises dependent on contact:
- Eye-consciousness arises when the eye sees a form.
- Ear-consciousness arises when the ear hears a sound.
- Nose-consciousness arises when the nose smells an odor.
- Tongue-consciousness arises when the tongue tastes a flavor.
- Body-consciousness arises when the body touches a tangible object.
- Mind-consciousness arises when the mind cognizes a mental object.
- **When does it cease?**
Each instance of consciousness ceases after fulfilling its function, arising and vanishing continually throughout the day.
- **What is the gratification of awareness?**
It allows us to experience things we like.
- **What is the danger of awareness?**
It also makes us experience things we dislike, and it is impermanent.
- **What is the escape from awareness?**
Seeing its danger, one does not cling to it.
---
**How about it—have we truly understood and realized the above?**
If so, congratulations! You are a Stream-enterer!
如實地知道這感受五根的集起、滅沒、樂味、過患、出離=入流者 truly understands the arising, cessation, gratification, danger, and escape regarding the five faculties of feeling=stream-enterer
如實地知道這感受五根的集起、滅沒、樂味、過患、出離=入流者 truly understands the arising, cessation, gratification, danger, and escape regarding the five faculties of feeling=stream-enterer
佛陀曾說，當聖弟子如實地知道這感受五根的集起、滅沒、樂味、過患、出離,這位聖弟子被稱為入流者、不墮惡趣法者、未來已固定者、肯定會證悟涅槃者 （SN48.32）
什麼是感受的五根呢？
就是身體的快樂、痛苦
心的快樂、痛苦
身心的中捨狀態
當我們的感官碰到好的境界時，就會快樂
當碰到不好的境界時，就會痛苦
當碰到中性的東西時，就會中捨
這是它們的集起。
但我們的感受一直在變，所以當感受產生變化時，之前的感受就會滅去，新的感受就會集起。這就是它們的集起和滅沒。
身心的快樂是樂味，這個我們知道了
但身心的痛苦為什麼也有樂味呢？ 就是當我們修觀禪時，知道它們的無常、苦、無我，而鬆開執著時，有時心會變得愉悅。這就是痛苦感受的樂味了
而所有感受都是無常、苦、無我的，這是所有感受的過患
而當我們看到感受的過患，就會放下它們，這就是對感受的出離
怎麼樣？ 明白嗎？有體會嗎？
有的話就恭喜了，入流者！
The Buddha stated that when a noble disciple truly understands the arising, cessation, gratification, danger, and escape regarding the five faculties of feeling, that noble disciple is called a Stream-enterer—one who does not fall into the lower realms, whose future is assured, and who is certain to attain Nibbāna (SN 48.32).
---
**What are the five faculties of feeling?**
They are:
1. Bodily pleasure (*sukha*)
2. Bodily pain (*dukkha*)
3. Mental pleasure (*somanassa*)
4. Mental pain (*domanassa*)
5. Equanimity (*upekkhā*), the neutral feeling in body and mind.
---
**How do feelings arise?**
- When our senses encounter pleasant objects, pleasant feelings arise.
- When they encounter unpleasant objects, painful feelings arise.
- When they encounter neutral objects, equanimity arises.
This is their **arising**.
However, feelings are constantly changing. As feelings shift, the previous feeling ceases, and a new feeling arises. This is the process of **arising and cessation**.
---
**What is the gratification of feelings?**
We already understand that pleasant feelings in body and mind are gratifying.
But why is there gratification even in painful feelings? When practicing insight meditation (*vipassanā*), we observe pain as impermanent, unsatisfactory, and non-self. As we release clinging, the mind may sometimes become joyful. This is the gratification found even within painful feelings.
---
**What is the danger of all feelings?**
All feelings are impermanent, unsatisfactory, and non-self—this is their inherent danger.
---
**What is the escape from feelings?**
When we see the danger of feelings, we let go of them. This is the escape from clinging to feelings.
---
So, what do you think?
Do you understand? Have you experienced this?
If so, congratulations—you are a Stream-enterer!
如實地知道五根的樂味、過患、出離=入流者 understands the gratification, danger, and escape regarding the Five Faculties= Stream-enterer
如實地知道五根的樂味、過患、出離=入流者 understands the gratification, danger, and escape regarding the Five Faculties= Stream-enterer
佛陀曾記說，如果我們誰人能夠如實地知道五根的樂味、過患、出離，我們就被稱為入流者，不墮惡道者、命運已經固定者、肯定會抵達涅槃者（SN48.2）
什麼是五根呢？ 就是信根、精進根、念根、定根、慧根
信心有什麼樂味呢？ 就是當我們對佛陀、法、僧有信心時，我們一想起祂們，我們的心就會變得喜悅。 當我們對業力有信心時，一想起自己的善行、德行，我們也會感到喜悅。
信心有什麼過患呢？ 就是它是無常的。雖然我們可能有不壞的信心；但有時心會有信心，過後，它終究會和其他情緒一樣地滅去，是抓不住的。
怎樣可以出離信心呢？ 就是雖然我們有信心，但我們看見它的無常，所以不會執著它。
精進有什麼樂味呢？ 就是當我們勤奮地布施、持戒和禪修時，我們的心會變得清爽、快樂、平靜。
精進有什麼過患呢？ 就是它是無常的
怎樣可以出離精進呢？ 就是雖然我們精進，但我們看見它的無常，所以不會執著它。
念有什麼樂味呢？ 就是當我們具念時，心是清明的
念有什麼過患呢？ 就是它是無常的，一時具念，一時迷失
怎樣可以出離念呢？ 就是雖然我們具念，但我們看見它的無常，所以不會執著它。
禪定有什麼樂味呢？ 就是當我們的心有禪定時，心是清爽、平靜、愉悅的
禪定有什麼過患呢？ 就是它是無常的，一時具有，一時退失
怎樣可以出離禪定呢？ 就是雖然我們具有禪定，但我們同時看見它的無常，所以不會執著它。
智慧有什麼樂味呢？ 就是當我們的心有智慧時，心不會執著。當不執著時，心保持平靜和清爽
智慧有什麼過患呢？ 就是它是無常的，一時我們可能會以無常、苦、無我、不淨的角度去看待東西，一時只是純粹地知道而已，一時可能愚蠢地以常樂我淨的角度去看
怎樣可以出離智慧呢？ 就是雖然我們具有智慧，但我們同時看見它的無常，所以不會執著它。
而SN48.3中多了兩樣東西，就是也要如實知道五根的集起和滅沒
為什麼我們會有五根？因為親近了善知識和其他條件，所以這五根生起
它們會生起在心中，也會有滅去的時候，這是很合理的
明白以上的內容，心中信服嗎？ 佛陀說，如實知道以上內容的人就被稱為入流者，不墮惡道者、命運已經固定者、肯定會抵達涅槃者
The Buddha declared that whoever truly understands the gratification, danger, and escape regarding the Five Faculties is called a Stream-enterer—one who is no longer bound to the lower realms, whose destiny is fixed, and who is certain to attain Nibbāna (SN 48.2).
**What are the Five Faculties?**
They are:
1. Faith (*saddhā*)
2. Effort (*vīriya*)
3. Mindfulness (*sati*)
4. Stillness (*samādhi*)
5. Wisdom (*paññā*)
---
**1. Faith (Saddhā)**
- **Gratification**: When we have faith in the Buddha, Dhamma, and Sangha, recalling them brings joy to the heart. Likewise, faith in kamma brings joy when we reflect on our own good deeds and virtues.
- **Danger**: Faith is impermanent. Though we may possess unshakable faith , it eventually fades like all other mental states—it cannot be held onto permanently.
- **Escape**: While having faith, we see its impermanent nature and thus do not cling to it.
**2. Effort (Vīriya)**
- **Gratification**: When we diligently practice generosity, keeping precepts, and meditation, the mind feels refreshed, joyful, and tranquil.
- **Danger**: Effort is impermanent.
- **Escape**: While exerting effort, we see its impermanence and do not cling to it.
**3. Mindfulness (Sati)**
- **Gratification**: When mindfulness is present, the mind is clear , refreshed and alert.
- **Danger**: Mindfulness is impermanent—sometimes present, sometimes lost.
- **Escape**: While being mindful, we see its impermanence and do not cling to it.
**4. Stillness (Samādhi)**
- **Gratification**: When the mind is concentrated, it feels refreshed, calm, and pleasant.
- **Danger**: Stillness is impermanent—sometimes attained, sometimes lost.
- **Escape**: While in stillness, we see its impermanence and do not cling to it.
**5. Wisdom (Paññā)**
- **Gratification**: When wisdom is present, the mind does not cling. Non-clinging brings peace and clarity.
- **Danger**: Wisdom is impermanent—sometimes we see things as impermanent, unsatisfactory, non-self, and unattractive; sometimes we merely know; sometimes we foolishly view things as permanent, pleasant, self, and beautiful.
- **Escape**: While possessing wisdom, we see its impermanence and do not cling to it.
---
In **SN 48.3**, two additional aspects are emphasized:
One must also truly understand **the arising** and **the passing away** of the Five Faculties.
Why do the Five Faculties arise? They arise due to conditions such as associating with good friends and other supporting factors.
They arise in the mind and eventually cease—this is natural and logical.
---
**Do you find this convincing?**
The Buddha said that one who truly understands these aspects is called a Stream-enterer—one who does not fall into the lower realms, whose destiny is assured, and who will certainly attain Nibbāna.
如實知道五取蘊的集起、滅沒、樂味、過患、出離=入流 truly and directly knows the origin, cessation, gratification, danger, and escape from the five aggregates of clinging=stream-enterer
如實知道五取蘊的集起、滅沒、樂味、過患、出離=入流 truly and directly knows the origin, cessation, gratification, danger, and escape from the five aggregates of clinging=stream-enterer
如果我們有誰如實知道五取蘊的集起、滅沒、樂味、過患、出離的話，
就轉凡為聖，被佛陀稱為入流者了（SN22.109）
五蘊是什麼？
身體、感受、認知、意志、覺知
身體是怎樣來的？ 就是從父母的精卵而來的
當我們100年內死去時，身體就滅沒了
身體為我們帶來什麼樂味？ 就是當看到好看的影像、聽到好聽的聲音、嗅到好嗅的氣味、嚐到好嚐的味道、接觸到好的所觸；然後就會為我們帶來快感
但這一切有什麼過患？就是都是無常的啊！而且我們都會因為這個身體而遭受老、病、死、愛別離、碰見不喜愛的、求不得之苦啊！
怎樣出離這個身體？ 看見它的過患然後不執著它
感受是怎樣來的？就是從感官接觸外境而生起的
感受怎樣滅沒？就是當某個感官不再接觸外境，感受就會退散
感受有什麼樂味？ 就是快樂的感受、在禪定中中捨的滿足感
但感受有什麼過患？ 就是它是無常的
怎樣可以出離感受？ 看見它的過患然後不執著它
認知是怎樣來的？是條件組合而來的，當我們接觸到某些資訊後，就會生起某些界定、看法。當我們碰見某些條件時，我們也會自行記起某些記憶。
它自己生起，也會自己滅去，不斷在改變。
認知有什麼樂味？ 就是能引起快樂的一些記憶
但認知有什麼過患？ 就是它是無常的，抓不住的
怎樣可以出離認知？ 看見它的過患然後不執著它
意志，或者說我們的思想念頭和情緒，它們整天都在自行生起，自行滅去
意志有什麼樂味？ 就是能生起帶來快樂的一些想法
但意志有什麼過患？ 就是它是無常的，抓不住的
怎樣可以出離意志？ 看見它的過患然後不執著它
覺知是怎樣生起的？
就是當眼睛看到影像，我們會生起眼識
當耳朵聽到聲音，我們會生起耳識
當鼻子嗅到氣味，我們會生起鼻識
當舌頭嚐到味道，我們會生起舌識
當身體接觸到所觸時，我們會生起身識
當心接觸到目標時，我們會生起意識
當它們履行了自己的職責時，它們就會滅去，整日不斷生滅。
覺知有什麼樂味？ 就是可以覺知到我們喜歡的東西
覺知有什麼過患？ 就是會覺知到我們不喜歡的東西，而且它們是無常的
怎樣可以出離覺知？就是 看見它的過患然後不執著它
我們明白嗎？ 有如實地了知到以上內容嗎？
如果如實知道，就被佛陀稱為入流者了
If any of us truly and directly knows the origin, cessation, gratification, danger, and escape from the five aggregates of clinging,
then we have gone from being an ordinary worldling to a noble one, and the Buddha calls such a person a stream-enterer (SN 22.109).
What are the five aggregates?
They are: form (body), feeling, perception, mental formations (volition/thoughts), and consciousness.
How does form (the body) arise?
It arises from the union of the parents’ sperm and egg.
When we die within a hundred years, the body ceases to exist.
What gratification does the body bring us?
When we see beautiful sights, hear pleasant sounds, smell good fragrances, taste delicious flavors, or touch pleasant objects, the body gives us pleasure.
But what danger does it bring?
Everything is impermanent! And because of this body, we suffer from aging, sickness, death, separation from what we love, meeting what we dislike, and not getting what we want.
How do we escape from the body?
By seeing its danger and no longer clinging to it.
How does feeling arise?
It arises when the sense organs come into contact with external objects.
How does feeling cease?
When a particular sense organ no longer contacts its object, the feeling fades away.
What gratification does feeling bring?
Pleasant feelings, and the sense of contentment and equanimity in deep meditation.
But what danger does feeling bring?
It is impermanent.
How do we escape from feeling?
By seeing its danger and no longer clinging to it.
How does perception arise?
It arises through the combination of conditions. When we contact certain information, we form definitions, views, or recognitions. When certain conditions appear, we also recall memories on our own.
It arises on its own and ceases on its own, constantly changing.
What gratification does perception bring?
Pleasant memories that can give rise to joy.
But what danger does perception bring?
It is impermanent and cannot be grasped.
How do we escape from perception?
By seeing its danger and no longer clinging to it.
Mental formations (volition, thoughts, and emotions) arise and cease by themselves all day long.
What gratification do mental formations bring?
Thoughts and ideas that give rise to pleasure.
But what danger do mental formations bring?
They are impermanent and cannot be grasped.
How do we escape from mental formations?
By seeing their danger and no longer clinging to them.
How does consciousness arise?
When the eye sees a form, eye-consciousness arises.
When the ear hears a sound, ear-consciousness arises.
When the nose smells an odor, nose-consciousness arises.
When the tongue tastes a flavor, tongue-consciousness arises.
When the body touches a tangible object, body-consciousness arises.
When the mind contacts a mental object, mind-consciousness arises.
When they have performed their function, they cease. They are constantly arising and passing away all day.
What gratification does consciousness bring?
It allows us to be aware of things we like.
What danger does consciousness bring?
It makes us aware of things we dislike, and it is impermanent.
How do we escape from consciousness?
By seeing its danger and no longer clinging to it.
Do we understand? Have we truly and directly realized these things?
If we have truly realized them, then the Buddha calls us a stream-enterer.
佛陀常用、說後通常能讓人覺悟的問答 the dialogues that the Buddha frequently used, which often lead people to enlightenemnt upon hearing them
佛陀常用、說後通常能讓人覺悟的問答 the dialogues that the Buddha frequently used, which often lead people to enlightenemnt upon hearing them
我們來看看佛陀常用、說後通常能讓人覺悟的問答
看看我們是否能聽後覺悟？😂
物質身體是常的，還是無常的？
（無常）
凡是無常的東西，根本留不住、不能順從我們的心意。這個現象是讓人滿意的，還是不讓人滿意的？
（不讓人滿意的）
那麼，凡是是無常、不讓人滿意的、會變化的，適合認為它『這是我的』嗎？我們都不能掌控他們，而且不讓人滿意的東西留來幹嘛？
（不）
它不斷在變，我們可以標記什麼做‘我’呢？所以適合認為它『我是這個』嗎？
（不）
它不斷在變，根本沒有一個不變的實體，所以適合認為它『我是一個實我』嗎？
（不）
那麼，感受是常的，還是無常的？
（無常）
凡是無常的東西，根本留不住、不能順從我們的心意。這個現象是讓人滿意的，還是不讓人滿意的？
（不讓人滿意的）
那麼，凡是是無常、不讓人滿意的、會變化的，適合認為它『這是我的』嗎？我們都不能掌控他們，而且不讓人滿意的東西留來幹嘛？
（不）
它不斷在變，我們可以標記什麼做‘我’呢？所以適合認為它『我是這個』嗎？
（不）
它不斷在變，根本沒有一個不變的實體，所以適合認為它『我是一個實我』嗎？
（不）
那麼，認知是常的，還是無常的？
（無常）
凡是無常的東西，根本留不住、不能順從我們的心意。這個現象是讓人滿意的，還是不讓人滿意的？
（不讓人滿意的）
那麼，凡是是無常、不讓人滿意的、會變化的，適合認為它『這是我的』嗎？我們都不能掌控他們，而且不讓人滿意的東西留來幹嘛？
（不）
它不斷在變，我們可以標記什麼做‘我’呢？所以適合認為它『我是這個』嗎？
（不）
它不斷在變，根本沒有一個不變的實體，所以適合認為它『我是一個實我』嗎？
（不）
那麼，動機/意志是常的，還是無常的？
（無常）
凡是無常的東西，根本留不住、不能順從我們的心意。這個現象是讓人滿意的，還是不讓人滿意的？
（不讓人滿意的）
那麼，凡是是無常、不讓人滿意的、會變化的，適合認為它『這是我的』嗎？我們都不能掌控他們，而且不讓人滿意的東西留來幹嘛？
（不）
它不斷在變，我們可以標記什麼做‘我’呢？所以適合認為它『我是這個』嗎？
（不）
它不斷在變，根本沒有一個不變的實體，所以適合認為它『我是一個實我』嗎？
（不）
那麼，這個睡覺和醒來時狀態完全不同的覺知之流是常的，還是無常的？
（無常）
凡是無常的東西，根本留不住、不能順從我們的心意。這個現象是讓人滿意的，還是不讓人滿意的？
（不讓人滿意的）
那麼，凡是是無常、不讓人滿意的、會變化的，適合認為它『這是我的』嗎？我們都不能掌控他們，而且不讓人滿意的東西留來幹嘛？
（不）
它不斷在變，我們可以標記什麼做‘我’呢？所以適合認為它『我是這個』嗎？
（不）
它不斷在變，根本沒有一個不變的實體，所以適合認為它『我是一個實我』嗎？
（不）
這樣看到的聖弟子，會厭倦物質身體、感受、認知、意志和覺知，放下執著，然後解脫。最後具備解脫的智慧
（Ref. to MN109）
通常聽完這段法後，許多人都至起碼會入流，最好的甚至會直接證悟涅槃
Let's examine the dialogues that the Buddha frequently used, which often lead people to enlightenemnt upon hearing them.
Let's see if we can become enlightened after listening! 😂
Is the physical body permanent or impermanent?
*(Impermanent)*
Anything that is impermanent cannot be retained and does not conform to our wishes. Is this phenomenon satisfying or unsatisfying?
*(Unsatisfying)*
Then, for anything that is impermanent, unsatisfying, and subject to change, is it appropriate to regard it as **'This is mine'**? We cannot control them, and why keep something unsatisfying?
*(No)*
It is constantly changing; what can we label as 'me'? So, is it appropriate to regard it as **'I am this'**?
*(No)*
It is constantly changing, and there is no unchanging essence. So, is it appropriate to regard it as **'this is a solid self'**?
*(No)*
Are feelings permanent or impermanent?
*(Impermanent)*
Anything that is impermanent cannot be retained and does not conform to our wishes. Is this phenomenon satisfying or unsatisfying?
*(Unsatisfying)*
Then, for anything that is impermanent, unsatisfying, and subject to change, is it appropriate to regard it as **'This is mine'**? We cannot control them, and why keep something unsatisfying?
*(No)*
It is constantly changing; what can we label as 'me'? So, is it appropriate to regard it as **'I am this'**?
*(No)*
It is constantly changing, and there is no unchanging essence. So, is it appropriate to regard it as **'this is a solid self'**?
*(No)*
Are perceptions permanent or impermanent?
*(Impermanent)*
Anything that is impermanent cannot be retained and does not conform to our wishes. Is this phenomenon satisfying or unsatisfying?
*(Unsatisfying)*
Then, for anything that is impermanent, unsatisfying, and subject to change, is it appropriate to regard it as **'This is mine'**? We cannot control them, and why keep something unsatisfying?
*(No)*
It is constantly changing; what can we label as 'me'? So, is it appropriate to regard it as **'I am this'**?
*(No)*
It is constantly changing, and there is no unchanging essence. So, is it appropriate to regard it as **'this is a solid self'**?
*(No)*
Are mental formations (volitions) permanent or impermanent?
*(Impermanent)*
Anything that is impermanent cannot be retained and does not conform to our wishes. Is this phenomenon satisfying or unsatisfying?
*(Unsatisfying)*
Then, for anything that is impermanent, unsatisfying, and subject to change, is it appropriate to regard it as **'This is mine'**? We cannot control them, and why keep something unsatisfying?
*(No)*
It is constantly changing; what can we label as 'me'? So, is it appropriate to regard it as **'I am this'**?
*(No)*
It is constantly changing, and there is no unchanging essence. So, is it appropriate to regard it as **'this is a solid self'**?
*(No)*
Is the stream of consciousness, which differs entirely between sleep and wakefulness, permanent or impermanent?
*(Impermanent)*
Anything that is impermanent cannot be retained and does not conform to our wishes. Is this phenomenon satisfying or unsatisfying?
*(Unsatisfying)*
Then, for anything that is impermanent, unsatisfying, and subject to change, is it appropriate to regard it as **'This is mine'**? We cannot control them, and why keep something unsatisfying?
*(No)*
It is constantly changing; what can we label as 'me'? So, is it appropriate to regard it as **'I am this'**?
*(No)*
It is constantly changing, and there is no unchanging essence. So, is it appropriate to regard it as **'this is a solid self'**?
*(No)*
A noble disciple who sees in this way becomes disenchanted with the physical body, feelings, perceptions, mental formations, and consciousness. Letting go of attachment, they are liberated and ultimately endowed with the wisdom of liberation.
*(Ref. to MN109)*
Typically, after listening to this teaching, many people attain at least stream-entry, while the best may directly realize Nibbāna.
《八聖道---離苦得樂之道 The Noble Eightfold Path: The Way to End Suffering and Attain Happiness》
《八聖道---離苦得樂之道 The Noble Eightfold Path: The Way to End Suffering and Attain Happiness》
提到滅除痛苦的方法，佛陀清晰地提到，方法就是八聖道：正見、正思維、正語、正業、正命、正精進、正念、正定
這是一條可以親身驗證、行之有效的修行方法
【正見】
修行的第一步，就是培育正見（正確的見解）。
正見就是四聖諦的見解
苦聖諦：我們要知道，老、病、死、求不得、愛別離、碰見不喜歡的、各種負面情緒，簡而言之，出生就是痛苦、這副五蘊身心就是不讓人滿意的。因為出生、有這身心，我們才要承受種種痛苦。
苦集聖諦：渴愛是痛苦的原因。渴愛造成我們內心的壓力、痛苦、種種負面情緒，也導致再生。
苦滅聖諦：而渴愛的止息就是痛苦的止息
苦滅之道就是八聖道。
【正思維】
當我們有了四聖諦的見解後，我們會知道，如果要滅除痛苦、獲得快樂，就要限制、去除貪慾、種種渴求。
怎樣做起？ 從我們的思想、動機做起。是為正思維
我們努力讓自己的思想遠離貪慾（出離思維）、嗔心（無惡意思維）、癡心（無害思維--因為心的散亂、癡迷而不自覺地傷害他人）
【正語】
當我們的思想、動機正確、遠離貪嗔癡，我們的說話也會跟著正確、遠離貪嗔癡。
我們會開始遠離說謊、離間、粗惡、閒雜語等惡行。
【正業】
當我們連話也管好，行為也會改善、遠離貪嗔癡。
我們也會遠離殺生、偷盜、邪淫等等的惡行。
【正命】
當我們行為正確，我們的謀生方式也會跟著正確。我們不會因為糊口而傷害自己、傷害別人。
【正精進】
當我們思想、說話、行為也正確，漸漸地，我們就會心安理得、充滿自信和喜悅。因為我們品行良好、毫無過失。（AN11.1）
我們開始感受到因為內心清淨、善良而產生的喜悅和涼快感。
我們很自然就會開始努力把已經生起的不善法去除、努力讓未生起的不善法不再生起、努力讓未生起的善法生起、努力讓已經生起的善法提升至圓滿。
【正念】
但無論我們如何努力，到了一個點，煩惱都不能進一步被淨化。
為什麼？因為雖然我們知道四聖諦所說，身心是不讓人滿意的，但我們心底裡仍執著這副身心，未捨得放下它們（癡）。所以心仍掙扎著拿東西來把好的東西帶給自己（貪），掙扎著把不好的東西推開（嗔）。
所以我們便修習正念，即是四念住
四念住的目的是為了徹底去除貪嗔癡，透過熱心地以清明的心去覺知或者思維身體、感受、心、法的集起、滅去、或集滅；走神時再次記起我們的禪修目標 ---‘身體/感受/心/法存在’，但是是以集起、滅去、或集滅等等導向放下的角度去憶持，不執著任何東西。
【正定】
當我們慢慢修下去，放下執著的力量讓我們的心越來越清淨、越來越遠離五蓋。此時就很容易生起正定了--初禪、二禪、三禪、四禪。
正念主要屬於觀禪，當不斷覺知、思維下去時，會疲倦。心可能就會自己休息。
主力修習身念住的禪修者會以放鬆、放下的心來和呼吸、身體在一起，生起禪那來休息。
主力修習受、心、法念住的禪修者會以放鬆、放下的心來和心在一起，生起識遍禪的禪那來休息。
或者以其他止禪的業處來休息。
正見屬於基礎智慧
正思維、正語、正業、正命屬於戒的修習
正精進、正念、正定則屬於定和慧的修習。
在基礎智慧和良好戒德的基礎下，禪修者不斷修習正精進、正念、正定，直至抵達痛苦的完全止息。
Ref. MN10，141
When speaking of the method to eradicate suffering, the Buddha clearly pointed to the Noble Eightfold Path: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right stillness. This is a practical, verifiable, and effective path of practice that can be personally realized.
**[Right View]**
The first step in practice is to cultivate Right View . Right View is the understanding of the Four Noble Truths.
* **The Noble Truth of Suffering (Dukkha):** We must understand that aging, sickness, death, not getting what we want, separation from loved ones, encountering the disliked, and all negative emotions—in short, birth itself is suffering. This aggregate of body and mind (the five *khandhas*) is fundamentally unsatisfactory. It is because of birth and possessing this body and mind that we must endure all kinds of suffering.
* **The Noble Truth of the Origin of Suffering:** Craving (*taṇhā*) is the cause of suffering. Craving creates stresss, suffering, and various negative emotions within our minds and also leads to rebirth.
* **The Noble Truth of the Cessation of Suffering:** The cessation of craving is the cessation of suffering.
* **The Noble Truth of the Path Leading to the Cessation of Suffering:** This path is the Noble Eightfold Path.
**[Right Intention]**
Once we possess the understanding of the Four Noble Truths, we realize that to end suffering and attain happiness, we must restrain and abandon greed and all kinds of craving. How do we begin? We start with our thoughts and motivations. This is Right Intention. We strive to direct our thoughts away from sensual desire (intention of renunciation), ill-will (intention of non-aversion), and harmfulness (intention of non-cruelty—avoiding unconsciously harming others due to a restless, deluded mind).
**[Right Speech]**
When our thoughts and motivations are correct and free from greed, aversion, and delusion, our speech will naturally follow suit, becoming correct and free from these defilements. We will begin to abstain from lying, divisive speech, harsh speech, and idle chatter.
**[Right Action]**
When we manage our speech well, our bodily actions will also improve, becoming free from greed, aversion, and delusion. We will abstain from killing, stealing, and sexual misconduct.
**[Right Livelihood]**
When our actions are correct, our means of livelihood will also become correct. We will not harm ourselves or others merely to make a living.
**[Right Effort]**
When our thoughts, speech, and actions are correct, gradually our minds will become at ease, filled with confidence and joy because our conduct is virtuous and blameless (AN 11.1). We begin to experience the joy and coolness that arise from a pure and wholesome mind. We will naturally start to make the fourfold right effort: to abandon unwholesome states that have arisen, to prevent unwholesome states that have not yet arisen from arising, to cultivate wholesome states that have not yet arisen, and to maintain and perfect wholesome states that have already arisen.
**[Right Mindfulness]**
However, no matter how much effort we make, there comes a point where defilements cannot be purified further. Why? Because although we intellectually understand from the Four Noble Truths that the body and mind are unsatisfactory, deep down we are still attached to this body and mind and have not truly let them go (delusion). Therefore, the mind still struggles to grasp things to bring pleasure to itself (greed) and struggles to push away unpleasant things (aversion).
Thus, we practice Right Mindfulness, which is the Four Foundations of Mindfulness (*satipaṭṭhāna*). The purpose of the Four Foundations of Mindfulness is to completely eradicate greed, aversion, and delusion. This is done by ardently, clearly comprehending, and mindfully contemplating/ observing the body, feelings, mind, and phenomena in terms of their nature of arising and passing away. When the mind wanders, we recollect our meditation object—'body/feeling/mind/phenomena exists'—but we hold it in mind from the perspective of impermanence (arising and passing away), which leads to letting go, without clinging to anything.
**[Right Stillness]**
As we continue practicing, the power of letting go of attachments causes our minds to become increasingly pure and free from the Five Hindrances. At this stage, it becomes easy to give rise to Right stillness—the first, second, third, and fourth *jhānas* (meditative absorptions).
Right Mindfulness primarily belongs to insight meditation (*vipassanā*). Continuously observing and contemplating can lead to fatigue. The mind may then seek rest on its own. Meditators who primarily practice mindfulness of the body may rest by abiding with the breath or body with a relaxed, letting-go mind, giving rise to *jhāna*. Meditators who primarily practice mindfulness of feelings, mind, or phenomena may rest by abiding with the mind with a relaxed, letting-go mind, giving rise to *jhāna* based on consciousness, or rest using other meditation subjects for stillness (*samatha*).
* Right View belongs to foundational wisdom (*paññā*).
* Right Intention, Right Speech, Right Action, and Right Livelihood belong to the cultivation of morality (*sīla*).
* Right Effort, Right Mindfulness, and Right Stillness belong to the cultivation of Stillness (*samādhi*) and wisdom.
Based on foundational wisdom and good precepts, practitioners continually cultivate Right Effort, Right Mindfulness, and Right Stillness until they reach the complete cessation of suffering.
Ref. MN 10, MN 141
《我 I》
《我 I》
一般我們說‘自我’ ，其實可以是指三種煩惱：我慢、渴愛、邪見
在經典中，典型的形容為：‘我是這個、這是我的、這是我的自我’
‘我是這個’，指的就是我慢。 就是自我標榜。我們把身心整體、或其中一部分標記為‘我是這個’。
這是‘我的’，指的是一般的貪慾。見到有東西好，就想佔有它，拿來給自己。
而‘這是我的自我’呢？指的就是邪見。心底裡懷著一個錯誤的見解，感覺上有一個實體叫‘我’
一旦我們有這些煩惱，這其實是非常不理智的，
我們標榜‘我是這個’ ，但有什麼東西可以被標榜為‘我’呢？
又何來有什麼實體是不變的自我呢？
身體不斷在生滅變化，心也不斷在生滅變化；根本無從標記、沒有實體叫‘我’
所以我慢和邪見，都是毫無根據的煩惱來的。
而‘這是我的’？ 這個世界有什麼東西是我們真正能擁有的？
外面的東西--天氣、名譽、地位、權力、財富、人--這些通通不是我們想怎樣就怎樣的。而是根據條件的組合而發生，根據條件的崩解而失去。
我們都愛認為自己的伴侶是‘我的’，但有時我們自己妄想紛飛，我們都控制不了、停不下，我們也控制不了自己身體裡面的器官，那又何來控制他人呢？
這個身體不是‘我的’，這個心也不是‘我的’；外面的一切也不是‘我的’。沒有東西是屬於我們的。
所以說，我們的渴求、我慢、邪見全部都是無根據、不理智的
Generally, when we speak of "self," it can actually refer to three types of defilements: conceit, craving, and wrong view.
In the scriptures, it is typically described as: "I am this, this is mine, this is my self."
"I am this" refers to conceit. It is self-labelling. We label the entirety of mind and body, or some part of it, as "I am this."
"This is mine" refers to ordinary greed. When we see something desirable, we want to possess it, to make it our own.
And what about "this is my self"? This refers to wrong view. Deep down, there is a mistaken belief, a sense that there is an entity called "I."
Once we have these defilements, it is actually very irrational.
We claim "I am this," but what can truly be claimed as "I"?
Where is there any unchanging entity that is the self?
The body is constantly arising and ceasing, changing; the mind is also constantly arising and ceasing, changing. There is simply no basis for labeling, no entity called "I." Therefore, both conceit and wrong view are baseless defilements.
And "this is mine"? What in this world do we truly possess?
External things—weather, reputation, status, power, wealth, people—none of these are subject to our will. They occur due to the coming together of conditions and are lost due to the dissolution of conditions.
We all love to think of our partner as "mine," but sometimes our own thoughts are beyond our control, we cannot stop them. We also cannot control the organs within our own body, so how can we control others?
This body is not "mine," this mind is not "mine"; nothing external is "mine." Nothing belongs to us.
Thus, our craving, conceit, and wrong views are all baseless and irrational.
《七清淨 The Seven Purifications》
《七清淨 The Seven Purifications》
七清淨的概念，起源於滿慈子尊者和舍利佛尊者第一次對談（MN24）
它們分別是
1.戒清淨 (sīlavisuddhi)
2.心清淨 (cittavisuddhi)
3.見清淨 (diṭṭhivisuddhi)
4.度疑清淨 (kaṅkhāvitaraṇavisuddhi）
5.道非道智見清淨 (maggāmaggañāṇadassanavisuddhi)
6.道跡智見清淨 (paṭipadāñāṇadassanavisuddhi)
7.智見清淨 (ñāṇadassanavisuddhi)
在同一部經中，兩位尊者都沒有對其作出解釋。
所以我們所知道的解釋，實屬後人所註解；這取決於每個人自己的修行經歷。
只要是合理的話，都是可取的
我們修行的第一步，是有良好且穩固的戒德--這是戒清淨
唯有這樣，我們心中的煩惱才不會過火，也不會容易後悔，造成內心的混亂；禪定就容易生起。 （Ref. AN11.1）
禪定是整個修行中第二步。當我們有穩定的禪定，不論是近行定還是禪那，這就是獲得了心清淨。
當我們有穩定的禪定，就會修習觀禪、培育智慧。我們開始留意到一切條件組合事物，包括自己和他人身心的無常、苦、無我，或者身體的不乾淨。如此我們開始淨化自己之前錯誤的見解--誤以為身心是常、讓人滿意的、我、我的，或者身體是乾淨吸引人的。到一定程度時，我們就達到見清淨
如果再修習止觀下去，我們對三寶的疑惑就會完全消除。我們了知到四聖諦：
苦聖諦：種種負面情緒、生、老、病、死，這副身心本身就是不讓人滿意、痛苦的
苦集聖諦：內心的渴求就是導致痛苦的原因
苦滅聖諦：渴求的熄滅就是痛苦的熄滅
苦滅之道聖諦：滅苦之道就是八聖道
如此我們就對佛法完全沒有疑惑。
而誰說出這些佛法？當然是佛陀！ 所以我們也會對佛陀沒有疑惑
而因為我們實踐這些佛法而得到不壞的信心，我們自己就是僧
如此對三寶沒有疑惑，這就是度疑清淨
我們也開始知悉，除了四聖諦以外，再沒有其他方法可以真正讓痛苦真正、完全止息了。我們知道哪些是滅苦之道、哪些不是--此為道非道智見清淨
如果我們不斷修下去，未來將會能夠生起聖道、聖果。當我們未來第一次生起出世間的證悟，便獲得了道跡智見清淨。
當我們像那些大師父在未來完全覺悟，無明完全根斷。就不會再認為任何條件組合的事物是常、讓人滿意、我、我的了，也不再認為身體是乾淨吸引人的了。 此為智見清淨
The concept of the Seven Purifications originates from the first dialogue between Venerable Punṇa Mantāniputta and Venerable Sāriputta (MN24).
They are:
1. Purification of precepts (*sīlavisuddhi*)
2. Purification of Mind (*cittavisuddhi*)
3. Purification of View (*diṭṭhivisuddhi*)
4. Purification by Overcoming Doubt (*kaṅkhāvitaraṇavisuddhi*)
5. Purification by Knowledge and Vision of What Is Path and Not-path (*maggāmaggañāṇadassanavisuddhi*)
6. Purification by Knowledge and Vision of the Way (*paṭipadāñāṇadassanavisuddhi*)
7. Purification by Knowledge and Vision (*ñāṇadassanavisuddhi*)
In the same sutta, neither of the two venerables provided an explanation.
Therefore, the interpretations we know today are actually commentaries by later generations, dependent on each person's own practice experience.
As long as they are reasonable, they are acceptable.
The first step in our practice is to have good and stable virtue—this is Purification of precept.
Only in this way will the defilements in our mind not become excessive, nor will we easily experience regret, which causes mental disturbance; stillness then easily arises. (Ref. AN11.1)
Stillness is the second step in the entire practice. When we have stable stillness, whether access stillness or jhāna, we attain Purification of Mind.
With stable stillness, we practice insight meditation and cultivate wisdom. We begin to observe the impermanence, unsatisfactoriness, and non-self of all conditioned phenomena, including our own and others' body and mind, or the impurity of the body. Thus, we start to purify our previous wrong views—the mistaken perception that body and mind are permanent, satisfactory, self, or belonging to self, or that the body is pure and attractive. Reaching a certain level, we achieve Purification of View.
If we continue practicing stillness and insight further, our doubts about the Triple Gem (Buddha, Dhamma, Saṅgha) will be completely eliminated. We understand the Four Noble Truths:
The Noble Truth of Suffering: Various negative emotions, birth, aging, sickness, death—this very body and mind are inherently unsatisfactory, painful.
The Noble Truth of the Origin of Suffering: Craving within the mind is the cause of suffering.
The Noble Truth of the Cessation of Suffering: The cessation of craving is the cessation of suffering.
The Noble Truth of the Path Leading to the Cessation of Suffering: The path to end suffering is the Noble Eightfold Path.
Thus, we have no doubts about the Dhamma.
And who taught this Dhamma? Of course, the Buddha! Therefore, we also have no doubts about the Buddha.
And because we practice this Dhamma and attain unshakable confidence, we ourselves are the noble Saṅgha.
Thus, having no doubts about the Triple Gem—this is Purification by Overcoming Doubt.
We also begin to know that apart from the Four Noble Truths, there is no other method that can truly and completely end suffering. We know what constitutes the path to the end of suffering and what does not—this is Purification by Knowledge and Vision of What Is Path and Not-path.
If we continue practicing, in the future we will be able to give rise to the noble path and noble fruits. When we, in the future, first experience supramundane realization, we attain Purification by Knowledge and Vision of the Way.
When we, like the great masters, attain full awakening in the future, ignorance is completely uprooted. We will no longer perceive any conditioned phenomenon as permanent, satisfactory, self, or belonging to self, nor will we see the body as pure and attractive. This is Purification by Knowledge and Vision.
一個眾生都沒有 not a single living being in this world
一個眾生都沒有 not a single living being in this world
如果我們心水夠清
就會發現，這個世界根本一個眾生都沒有
完完全全地空
我們自己只不過是不斷生滅的精神和物質現象
別人也只不過是不斷生滅的精神和物質現象
畜生、鬼、地獄、天堂的眾生，也只不過是不斷生滅的精神和物質現象
完完全全地空
這樣看到的話我們的心將非常輕鬆愉快，沒有絲毫壓力
If our minds are clear enough,
we will realize that there is not a single living being in this world—
it is utterly empty.
We ourselves are merely the continuous arising and ceasing of mental and material phenomena;
others, too, are merely the continuous arising and ceasing of mental and material phenomena.
The beings in the animal realm, the ghost realm, the hell realm, and the heavenly realms—
all are merely the continuous arising and ceasing of mental and material phenomena.
Utterly empty.
Seeing things this way, our minds will become very light and joyful, without the slightest pressure.
打雷 thunder
打雷 thunder
這個識流或者覺知或者心是無法被掌控的
比如說，突然間打雷
boommmmmmmmmm!!!!!!!!!
我們根本無法控制自己不要聽，對嗎？
現在我們也無法控制讓這個覺知熄掉
所以這個覺知是無我的
如此看到就能放下對心的執著了
This stream of consciousnesses, or awareness, or mind, cannot be controlled.
For example, suddenly there is thunder—
Boommmmmmmmmm!!!!!!!!!
We simply cannot control ourselves to not hear it, right?
Right now, we also cannot control this awareness and make it cease.
Therefore, this awareness is non-self.
Seeing this, we can then let go of our attachment to the mind.
心裡的聲音 inner chatters
心裡的聲音 inner chatters
Is there a voice speaking in your mind as you read this text now?
This is our mental formation aggregate (saṅkhāra).
Now...
...
...
...
Did you notice just now that it stopped?
It was speaking earlier, then it paused, and now it continues.
How could something that arises and ceases, something impermanent, be "me" or "mine"?
Therefore, this voice is neither me nor mine.
The mental formation aggregate is not "me" or "mine."
現在這段文字，聽到心裡有把聲音在說出來嗎？
這個就是我們的行蘊了
現在
.
.
.
.
.
.
剛才看到它停下了嗎？
之前還在說，剛才停下來了，現在繼續說
會生滅、不是永恆的東西怎會是我或我的？
所以這把聲音並不是我，也不是我的
行蘊並不是‘我’或‘我的’
布 cloth
布 cloth
在哲學裡有一個命題
有一塊布
隨著時間推移，它不斷老化，變得破舊
於是我們每隔一會兒就拿針線去縫補
過了一段時間後，那塊布每個地方都被補過
那麼....這款布還是原本的那塊布嗎？
一般人聽到後，會覺得很不是滋味，好像怪怪的
但佛教徒一聽見，就很清晰了：原本的‘布’根本不存在！原本的‘布’只是由眾多無常的東西組合而成的產物而已！
同樣地，‘人’根本不存在
‘人’只是由眾多無常的東西組合而成的產物而已！
In philosophy, there is a thought experiment:
There is a piece of cloth.
Over time, it continually ages and becomes worn out.
So, every now and then, we take a needle and thread to patch it up.
After a period of time, every part of the original cloth has been replaced by a patch.
So... is this cloth still the original piece of cloth?
When ordinary people hear this, they might feel uneasy, as if something isn't quite right.
But when Buddhists hear it, it becomes very clear: the original "cloth" never truly existed! The original "cloth" was merely a product composed of many impermanent components coming together!
Similarly, a "person" does not truly exist.
A "person" is merely a product composed of many impermanent components coming together!
照照鏡子 Just look in the mirror
照照鏡子 Just look in the mirror
有信徒問大師父，什麼是無明？
然後大師父開玩笑地回答：你照照鏡子就知道了😂😂
如果根據經典的model answer
無明就是不知道四聖諦
不知道人生、這副身心的本質就是苦、不讓人滿意的
不知道渴愛是痛苦生起的原因
不知道渴愛的熄滅就是痛苦的熄滅
不知道導向痛苦之道就是八聖道
其實我們不用外在的鏡子
用正念作為內心的鏡子去照就行了
何時我們生起貪嗔癡，我們就見到無明了
沒有無明，內心就不會掙扎去做些東西來餵養這副被誤以為是讓人滿意的身心
我們照多些鏡子就會知道了😂
A devotee asked the senior monk, "What is avijjā (ignorance)?"
The senior monk jokingly replied, "Just look in the mirror and you'll know!" 😂😂
According to the classical model answer:
Avijjā is not knowing the Four Noble Truths:
- Not understanding that life and the nature of this body and mind are inherently unsatisfactory (dukkha).
- Not knowing that craving is the cause of suffering.
- Not realizing that the cessation of craving leads to the cessation of suffering.
- Not recognizing the Noble Eightfold Path as the way to end suffering.
In truth, we don’t need an external mirror.
We can use mindfulness as an inner mirror to reflect.
Whenever greed, hatred, or delusion arise in us, we see avijjā.
Without avijjā, the mind would not struggle to feed this body and mind, which are mistakenly believed to be satisfying.
The more we "look in the mirror," the clearer it becomes! 😂
生命的本質就是苦 The true nature of life is suffering
生命的本質就是苦 The true nature of life is suffering
生命的本質是什麼？ 苦 （不圓滿）~
看吧，由出生到現在，我們得到了一樣東西，過了一會兒又想要另一樣東西，就算到現在，還在不斷要
如果生命的本質真是完全的快樂和圓滿，那必然不用要來要去，追求這追求那了。還有所追求表示還不滿足
身體的本質也是一樣。看吧！我們由起床到現在，身體不斷動來動去，毫無喘息的空間。
如果身體的本質真是完全的快樂和圓滿，那必然不用動來動去了。
心的本質也是一樣。看吧！單單只是過去一個小時，我們的心已經極速地動來動去了：
有時開心，有時不開心，有時中捨。
有時思考，有時平靜
有時有貪嗔癡，有時沒有
如果心的本質真是完全的快樂和圓滿，那必然不用動來動去、掙扎無窮了。
所以說，會變化、受無常所壓迫的東西，必然是苦的、不圓滿的
那什麼是完全快樂和圓滿的？涅槃
Wow~證悟了涅槃的人，他們的心完全的滿足和快樂，什麼都不用渴求了
沒有掙扎、動蕩起伏
真正的極樂是什麼？就是無餘涅槃的狀態
五蘊身心不斷相續的過程完全熄滅
這是永恆的、完全寧靜的、沒有任何動蕩起伏的
所以說，這是完全圓滿和快樂的狀態
What is the essence of life? unsatisfactoriness (imperfectness)~
Look, from birth until now, we obtain one thing, and after a while, we desire another. Even now, we constantly crave.
If the essence of life were truly complete happiness and contentment, there would be no need to endlessly seek and pursue one thing after another. The fact that we still seek implies we are not satisfied.
The nature of the body is the same. Look! From the moment we wake up until now, the body constantly moves about without a moment of rest.
If the nature of the body were truly complete happiness and fulfillment, there would be no need for such incessant movement.
The nature of the mind is also the same. Look! In just the past hour, our minds have raced back and forth at extreme speeds:
Sometimes happy, sometimes unhappy, sometimes neutral.
Sometimes thinking, sometimes calm.
Sometimes filled with greed, hatred, and delusion; sometimes free of them.
If the nature of the mind were truly complete happiness and fulfillment, there would be no need for such constant fluctuation and endless struggle.
Thus, anything that changes and is subject to impermanence is inherently imperfect and unsatisfactory.
So what is complete happiness and fulfillment? nibanna.
Wow~ Those who have realized nibanna experience complete satisfaction and happiness in their minds. They crave nothing more.
There is no struggle, no turbulence, no ups and downs.
What is ultimate bliss? It is the state of nibanna without residue.
The continuous process of the five aggregates (body and mind) completely ceases.
This is eternal, utterly tranquil, without any turbulence or fluctuation.
Thus, this is a state of complete fulfillment and happiness.
快樂仍是苦 happiness is still suffering
快樂仍是苦 happiness is still suffering
在佛教中，快樂的感受依然被稱為‘dukkha’
‘dukkha’ 是什麼意思？ 可以解作痛苦，也可以解作不讓人滿意
在這裡，不讓人滿意是比較貼切的詮釋
為什麼快樂的感受仍然不讓人滿意？
一般人肯定會覺得快樂的感受是讓人滿意的，是好的
這是因為他們把心陷了進感受那裡，心和感受黏在一起
如果是修行人，他們的心有定力，安住，保持中立
此時就會看到，原本沒有快樂，現在有快樂了
然後，快樂滅去了
此生起而後滅去的感受，根本留不住，毫無實質
所以會知道就連快樂的感受也是不讓人滿意的，於是放下感受
讓心舒暢自在
In Buddhism, even pleasant feelings are still called *‘dukkha’*.
What does *‘dukkha’* mean? It can be translated as "suffering," but it can also mean "unsatisfactory."
Here, "unsatisfactory" is the more fitting interpretation.
Why are pleasant feelings still considered unsatisfactory?
Most people would surely think that pleasant feelings are satisfying and good.
This is because their minds become entangled with the feelings—the mind clings to them.
But for a practitioner whose mind is steady, settled, and remains neutral,
they will see that at first, there was no pleasure, then pleasure arose,
and finally, the pleasure faded away.
This feeling, which arises and then ceases, cannot be held onto—it is insubstantial.
Thus, they realize that even pleasant feelings are unsatisfactory, and so they let go of them,
allowing the mind to be at ease and free.
每個人天生就是自私的 everyone is inherently selfish
每個人天生就是自私的 everyone is inherently selfish
when the mind is still, and we observe deeply
we will find an astonishing fact...
no matter it is oursleves and others, everyone is inherently selfish LOL
Everyone is grasping and craving for something to fill their void
Even we say love: we love our family, we love our friends, we love our partners
Observe carefully deep down, is this love selfless?
Oh no, we will discover that it is still based on self-centeredness.
We treat them as 'mine' , as our possessions. We want something in return.
However, selfishness is not a good thing. If being selfish is really that good, no one will try to come out of selfishness.
This selfishness is nothing but delulu---We mistakenly think that there is an 'I'
so we grasp something to feed this 'I'--this is greed
we push away something to protect this 'I'-- this is aversion
this sense of self brings numerous problems
it is synonymous with suffering, stress, depression, anxiety, insomia , immorality and corruption.
If the illusion of self is shattered, there is no longer any vessel for suffering; only bliss ,comfort, ease and peace reamining
That will be too cool lol
We could contemplate this,
Can we order our body to grow taller for 30cm immediately? is it controllable, really 'mine'?
this body arises due to combination of the sperm and egg of our parents; and it will perish within 100 years
what arise and fall , is it appropraite to call it a permanent entity 'I'?
Can we shut down this mind, this stream of consciousnesses immediately; stop being aware of the word? is it controllable, really 'mine'?
When we sleep, the active state of mind ceases, inactive state of mind arises. Vice versa when we wake up
what arise and fall , is it appropraite to call it a permanent entity 'I'?
This deep-rooted delulu is really hard to be shattered.
For real wisdom to arise, we need strong stillness to know and see things as they really are
For strong stillness to arise, we need strong foundation of precepts , in order word, self restraint and mindfulness.
Without precepts, stillness and wisdom; selflessness is only empty slogan,we are still wanting something deep down; and suffering will just strike us really hard.
當心定下來深入觀察時，我們會發現一個驚人的事實...
無論是自己或他人，每個人天生就是自私的（笑）。人人都在抓取、渴求某些東西來填補內心的空虛。就連我們常說的「愛」——愛家人、愛朋友、愛伴侶，若仔細深究，這種愛真的無私嗎？噢不，我們會發現它依然以自我為中心：我們把他們視為「我的」資產，還期待著某些回報。
但自私並非好事。若自私真那麼好，就不會有人想擺脫自私了。
自私其實是癡迷——誤認為有一個「我」存在，
於是拼命抓取某些東西來餵養這個「我」（這就是貪），
又拼命推開可能威脅這個「我」的事物（這就是嗔）。
這種自我感正是諸多問題的根源，它是痛苦、壓力、憂鬱、焦慮、失眠、道德敗壞和腐敗的同義詞。
若能打破「我」的幻象，痛苦就失去了容器，剩下的唯有平靜、舒服與自在——那該有多酷啊！
我們不妨思考：
我們能命令身體立刻長高30cm嗎？真是「可被掌控」且「我的」嗎？
這個身體由父母精卵結合而生、百年內必朽壞
會生滅的東西，配稱為永恆的「我」嗎？
我們能立刻關閉心--這個意識之流--停止感知世界嗎？它真是「可被掌控」且「我的」嗎？
睡著時活躍的意識之流熄滅，被不活躍的意識之流來代替
醒來時不活躍的意識之流熄滅，被活躍的意識之流來代替
這樣生滅變異的現象，配稱為永恆的「我」嗎？
這種根深蒂固的癡迷極難破除。
要生起真正的智慧，需藉由強大的定力如實觀照；
而要培養深厚定力，則需持戒的基礎——也就是自制與正念。
缺乏戒定慧，所謂「無私」只是空談，內心仍會暗自不斷渴求，痛苦終將重擊我們。
分別心 discriminating mind
分別心 discriminating mind
‘分別心’是很常給人誤解的概念
我們都覺得，沒有分別心就是什麼都不用分----這樣就慘了！
好的員工加薪，壞的員工一樣厚賞，公司很快可以倒閉了😂
犯人被抓進監牢，良好市民也被抓進監牢，這個國家瘋了😂
我們見別人大力支持佛陀和阿羅漢，為了沒有分別心，我們也大力支持提婆達多；佛教很快毀滅了😂
別人離遠看到我們，可能會恥笑我們：‘哇，原來佛教專出傻瓜噶？’
真正的沒有分別心並不是這樣的
分別心就是誤認為有一個‘自我’存在。一旦有‘我’在，就也會有你、我、他的分別。
也會撈取些什麼去餵養這個自我--是為貪
也會推開些什麼去維護這個自我--是為嗔
這個稱為有分別心
沒有分別心，就是認清‘我’不存在。當這樣看清後，就會知道身心只不過是不斷轉變的大自然元素，沒有一個不變實體存在。自己和別人都是這樣
當心回歸大自然，與大自然融為一體；就也會知道沒有你、我、他的分別。
因為都是大自然的一部分，都屬於元素，都沒有一個實體存在。
這時不再撈取些什麼去餵養這個自我
也不會推開些什麼去維護這個自我
這時不會有任何的貪嗔癡，此為真無私
但這些人會非常有智慧，他們的分辨力比任何人都強；只不過不是為了私利而分別而已。
The concept of "discriminating mind" is often misunderstood.
We tend to think that having "no discriminating mind" means not distinguishing anything at all—but that would be disastrous!
Good employees get a raise, bad employees get the same generous rewards—soon the company would go bankrupt! 😂
Criminals are thrown in jail, upstanding citizens are also thrown in jail—this country has gone mad! 😂
Seeing others strongly support the Buddha and arahants, we, in the name of having "no discriminating mind," also vigorously support Devadatta—soon Buddhism would be destroyed! 😂
People who see us from afar might mock us: "Wow, so Buddhism specializes in producing fools, huh?"
True "no discriminating mind" is not like this.
A "discriminating mind" arises from the mistaken belief in the existence of a "self." Once there is an "I," there is also separation between "you," "me," and "him."
We grasp at things to feed this "self"—this is greed.
We push things away to protect this "self"—this is hatred.
This is called having a "discriminating mind."
Having "no discriminating mind" means realizing that the "I" does not truly exist. When this is clearly seen, one understands that body and mind are merely ever-changing natural elements, with no unchanging, independent entity. This applies to both oneself and others.
When the mind returns to nature and merges with it, one also realizes there is no separation between "you," "me," and "him."
Because all are part of nature, all are composed of elements, and none have an inherent, independent existence.
At this point, one no longer grasps at things to feed the "self,"
Nor pushes things away to protect the "self."
At this stage, there is no greed, hatred, or delusion—this is true selflessness.
Yet such people are full of wisdom; their discernment is sharper than anyone else's—it’s just that their discrimination is not driven by self-interest.
有做，但沒有做的人 There is doing, but no doer.
有做，但沒有做的人 There is doing, but no doer.
有做，但沒有做的人
有受，但沒有受的人
什麼意思？
就是有思想、有說話、有行為
但沒有一個實體叫‘我’
僅僅只是不斷轉變、空虛的身心過程
這些思想、說話和行為一旦造下，就會遺下影像力
帶來好壞的遭遇
但被施加影響、承受結果的，依然不是‘我’
僅僅只是不斷轉變、空虛的身心過程
所以說：
有做，但沒有做的人
有受，但沒有受的人
There is doing, but no doer.
There is receiving, but no receiver.
What does this mean?
There are thoughts, speech, and actions,
but there is no solid entity called "I"—
only ever-changing, empty process of body and mind.
Once these thoughts, words, and deeds are performed, they leave influence,
leading to favorable or unfavorable outcomes.
Yet, the one affected by these consequences is still not an "I"—
only ever-changing, empty process of body and mind.
Thus, it is said:
There is doing, but no doer.
There is receiving, but no receiver.
夢 dream
夢 dream
What is Non-Self (Anattā)?
We can understand it just by lying down and dreaming 😂
Once we fall asleep, every dream takes on a life of its own—totally unpredictable.
One moment, we dream of Godzilla fighting Doraemon.
Next, we dream of ourselves (as a woman) suddenly turning into a man 🤯
Then, we dream of walking on our heads.
Or even becoming a frog flying through the sky.
Dreams arise on their own, shift on their own—no way to predict or control them.
That’s Non-Self right there!
何謂無我？
我們躺下來發夢就知了😂
一躺下來進入睡眠， 每一場夢都是神展開
一會兒夢見哥斯拉大戰哆啦A夢
一會兒夢見身為女生的我們變為男生🤯
一會兒夢見自己用頭來走路
一會兒夢見自己變成青蛙在天空飛
夢境自己出現，自己產生變化，無法預料和掌控
這就是無我咯！
看似複雜的十二因緣 Seemingly difficult dependent origination
看似複雜的十二因緣 Seemingly difficult dependent origination
十二因緣看似複雜，其實不難理解
緣起以無明開始。什麼是無明？其實就是無知的意思
我們誤以為身心是讓人滿意的，是‘我’和‘我的’；所以不斷掙扎著在心上、語言上、行為上做些東西去滿足這副身心，讓自己快樂，遠離痛苦
那個誤解就是無明，那個掙扎就是‘行’
這些造作，就會帶來影響力，推動我們的心--這個覺知者--在今生完結時繼續延續下去產生新的生命。這顆心就是‘識’
心一生起在胚胎時，就會感知到和繼續產生物質元素，連帶感受、認知、意志一起生起；此時新一期生命的五蘊身心具足
心以外的其他四蘊就是‘名（精神現象）和色（物質現象）’
隨著不斷發育，眼睛、耳朵、鼻子、舌頭、身體、心等器官開始頻繁接觸感官目標（觸）
隨之產生痛苦的感受、快樂的感受、和中捨的感受（受）
接著會產生渴求，想要享受感官欲樂、想成為些什麼，不想成為些什麼（渴愛）
渴求加深，就會變為強烈的執著：執著感官欲樂、執著見解、執著處事方式、執著自我（取）
接著心就會為了滿足自我而去掙扎，創造出一般的善惡境界、色界禪那的境界、無色界禪那的境界（有）
這些心的境界會遺下業力，推動我們死後再次出生（生）
出生後怎樣？當然要遭受老、病、死和種種痛苦啦！
如果想破除這個不斷延續下去的輪迴鏈
就要破除無明，完全明白四聖諦：
這副身心根本不讓人滿意，我們要明白這個道理
所以不值得渴求掙扎去滿足它，製造無窮的痛苦；而應斬斷它
渴愛的止息就是痛苦的止息，應體證它
而為了止息痛苦，應修習八聖道
當我們圓滿體證四聖諦，就能斬斷不斷帶來痛苦的輪迴
**The Twelve Links of Dependent Origination may seem complex, but they’re actually not difficult to understand.**
Dependent Origination begins with **ignorance (avijjā)**. What is ignorance? It simply means **not knowing**.
We mistakenly believe that this body and mind are satisfactory, that they are "me" or "mine." So we constantly struggle—mentally, verbally, and physically—to do things to please this body and mind, seeking happiness and avoiding suffering.
That **misunderstanding** is ignorance (avijjā), and that **struggle** is **volitional formations (saṅkhāra)**.
These formations create **karmic momentum**, which propels our **consciousness (viññāṇa)**—the knowing mind—to continue after death, leading to a new existence.
When the mind arises in a new embryo, it begins to perceive and generate **material elements (rūpa)**, along with **feeling (vedanā), perception (saññā), and volitional formations (saṅkhārā)**—thus forming the **five aggregates (pañcakkhandha)** of a new life.
The other four aggregates (besides consciousness) are **mentality (nāma) and materiality (rūpa)**.
As the body develops, the **six sense bases (āyatana)**—eyes, ears, nose, tongue, body, and mind—begin to frequently contact sensory objects (**contact, phassa**).
This leads to **feelings (vedanā)**: painful, pleasant, or neutral.
Then arises **craving (taṇhā)**: the desire for sensual pleasures, the desire to become something, or the desire to avoid something.
When craving deepens, it becomes **clinging (upādāna)**: clinging to sensual pleasures, clinging to views, clinging to modes of behavior , and clinging to a sense of self.
Next, the mind struggles to fulfill these desires, creating **karmic existence (bhava)**—whether in the sense realm, the form realm (jhānic states), or the formless realm.
These mental states leave behind **karmic traces**, driving us to be **reborn (jāti)** after death.
And once born, what happens? Of course, we must endure **aging, sickness, death, and all kinds of suffering!**
If we want to break this endless cycle of rebirth,
we must **destroy ignorance** by fully understanding the **Four Noble Truths**:
1. This body and mind are **inherently unsatisfactory**—we must realize this truth.
2. Therefore, it’s **not worth craving or struggling** to satisfy them, creating endless suffering. Instead, we must **cut it off**.
3. The **cessation of craving** is the **cessation of suffering**—this must be realized.
4. To end suffering, we must **practice the Noble Eightfold Path**.
When we fully realize the Four Noble Truths, we can **sever the cycle of suffering** once and for all.
抓空氣 grab hold of air
抓空氣 grab hold of air
我們執著身心等於什麼？
抓空氣，什麼都抓不到😂
因為無論是身體、感受、認知、意志，還是覺知
都在不斷轉變
沒有東西抓得住
What Does Clinging to Body and Mind Really Mean?
It's like trying to grab hold of air—you end up catching nothing at all! 😂
Whether it's:
• Our physical form
• Feelings
• Perceptions
• Mental formations
• Or even consciousness
Everything is in constant flux—nothing can truly be grasped.
以苦為樂 mistaking suffering for pleasure
以苦為樂 mistaking suffering for pleasure
我們大部分人都陷入顛倒的認知
其中一個，就是以苦為樂（AN4.49）
Ajahn Brahm 舉過其中一個例子，就是性愛。
幾乎所有人都認為性愛是快樂的。
我們不否認有快樂的感受；但那種快樂是伴隨貪慾的
只要心滲雜著煩惱，必然是燥熱的
如果要比喻，性愛的快樂就好像夏天的地盤工，辛勤工作了一整個小時，然後喝一口清水。不停饑渴想要性交，被性慾煎熬，最後才得到一丁點滿足感。性愛之樂僅此而已；因此實在是苦！
遠離感官之慾的禪那之樂；就如夏天我們避進冷氣房裡，吃著雪糕那樣涼爽舒服。此時看著出面差點中暑的地盤工，相信都會生起悲憫之心
如果是佛陀和阿羅漢看著我們，相信也同樣憐憫
因為我們覺得身心是讓人滿意的；所以不斷掙扎想要它們快樂，遠離痛苦；整個過程充滿著痛苦
佛陀和諸位阿羅漢清楚了知身心是不讓人滿意的；所以完全放下它們，不再掙扎，永久地舒適快樂....
Most of Us Are Trapped in Inverted Perceptions**
**One of them is mistaking suffering for pleasure (AN4.49).**
Ajahn Brahm once gave an example: **sexual pleasure.**
Almost everyone believes that sex is pleasurable.
We don’t deny that there is a feeling of pleasure—but that pleasure is mixed with craving.
**Whenever the mind is tainted by defilements, it inevitably becomes restless and feverish.**
To put it in perspective:
- The pleasure of sex is like a construction worker toiling under the scorching summer sun for an hour and then taking a sip of cool water.
- We constantly crave sex, tormented by lust, only to gain a tiny moment of satisfaction.
- **That’s all sexual pleasure is—and thus, it is actually suffering!**
In contrast, **the bliss of jhāna (meditative absorption), free from sensual desires,** is like stepping into an air-conditioned room on a hot day and enjoying an ice cream—cool, refreshing, and effortlessly comfortable.
Looking at the overheated construction worker outside, one can’t help but feel compassion.
**If the Buddha and the arahants were to look at us, perhaps they would feel the same pity.**
Because we believe that the body and mind are satisfactory, we keep struggling—chasing pleasure and running from pain. **Yet the whole process is filled with suffering.**
The Buddha and the arahants, however, **clearly see that the body and mind are unsatisfactory.**
Thus, they **completely let go of them, cease all struggle, and abide in permanent ease and happiness...**
鞋帶 shoelace
鞋帶 shoelace
有誰覺得這個世界是可被我們掌控的？
我們連鞋帶也掌控不了😂
綁完就自動鬆脫，綁完就自動鬆脫.....
完全控制不了
更遑論我們的身心了😂
Who thinks this world is under our control?
We can’t even control our shoelaces 😂
They come undone a while after we tie them, come undone a while after we tie them…
Totally uncontrollable.
Let alone our body and mind 😂
三相是相通的 the three characteristics of existence are interconnected
三相是相通的 the three characteristics of existence are interconnected
無常、苦、無我，其實是相通的
看到無常，也會看到苦，也會看到無我
根據佛陀的教導，聖者們都了知四聖諦：
假如看到身心是苦、不讓人滿意的
很自然地不會再抓住它們
假如心不抓住任何東西，苦就滅
此時心有智慧、有定力、也有戒德
當心不抓住任何東西時，自然不會認為它們是‘我’或‘我的’，會知道它們僅僅只是大自然元素
因為心不癡迷，也自然看到它們的變化運轉
所以看到無常，也會看到苦，也會看到無我
Impermanence, suffering, and non-self are actually interconnected.
Seeing impermanence, one also sees suffering, and likewise sees non-self.
According to the Buddha's teachings, the noble ones all comprehend the Four Noble Truths:
If one sees the body and mind as suffering and unsatisfactory,
Naturally, one will no longer cling to them.
If the mind clings to nothing, suffering ceases.
At this point, the mind possesses wisdom, stillness, and precepts.
When the mind clings to nothing, it naturally does not regard things as "me" or "mine," but knows they are merely natural elements.
Because the mind is free from delusion, it naturally sees their changing nature.
Thus, seeing impermanence, one also sees suffering, and likewise sees non-self.
潘朵拉的盒子 Pandora’s box
潘朵拉的盒子 Pandora’s box
這顆心無疑裝著潘朵拉的盒子
所有貪嗔癡都從這裡流出
所有殺生、偷盜、邪淫、妄語、飲酒吸毒、離間、粗惡語、閒雜語、貪取他人的東西、嗔恚、邪見都由這裡而生
所有畜生、餓鬼、地獄都從這裡而生
如果我們不趕快摧毀這個潘朵拉的盒子，一旦它打開我們將後悔莫及
潘朵拉的盒子是什麼呢？就是無明
不知道苦、苦的原因、苦的滅、導向苦滅之道
因為不知這副身心本身就是不讓人滿意的、帶來一切痛苦的，還以為可以透過它來享樂、獲得快樂；
所以不斷要這樣要那樣來滿足這副身心，帶來更多的痛苦
無視了最高的極樂--涅槃--其實就是貪欲的止息
也無意修習八聖道去根除貪欲
我們每個人心中都有潘朵拉的盒子，極度危險！
This heart undoubtedly contains Pandora’s box—
All greed, hatred, and delusion flow from here.
All killing, stealing, sexual misconduct, lying, consuming intoxicants, divisive speech, harsh words, idle chatter, coveting others' possessions, malice, and wrong views arise from here.
All realms of animals, hungry ghosts, and hells are born from here.
If we do not swiftly destroy this Pandora’s box, once it opens, we will regret it deeply.
What is Pandora’s box? It is ignorance—
Not knowing suffering, the cause of suffering, the cessation of suffering, or the path leading to the cessation of suffering.
Because we do not realize that this very body and mind are inherently unsatisfactory, the source of all suffering,
we mistakenly believe we can find pleasure and happiness through them.
Thus, we endlessly crave this and that to satisfy this body and mind, creating more suffering
Overlooking the supreme bliss—nibanna—which is, in truth, the cessation of craving.
Nor do we have the intention to cultivate the Noble Eightfold Path to uproot craving.
Every one of us carries Pandora’s box within our hearts—it is extremely dangerous!
利得、恭敬、名聲的四聖諦 The four noble truth of Gain, honor, and fame
利得、恭敬、名聲的四聖諦 The four noble truth of Gain, honor, and fame
佛陀說，任何修行人假如不如實知道
1.利得、恭敬、名聲
2.利得、恭敬、名聲生起的原因
3.利得、恭敬、名聲的滅
4.導向利得、恭敬、名聲滅盡的方法
他們便不被佛陀認同為修行人中的修行人(SN17.27 )
什麼意思?
就是,真正的修行人應該要頭腦清晰
得到利益、恭敬、名聲時;要提起警覺,如實知道它們:它們會毀掉我們的精神健康,踢我們下地獄的
也要知道為什麼它們會生起.
如果是出家人,之所以有名、得到許多供養、受到恭敬;是由種種條件所組合而成的! 不是無中生有的!
我們過去有善業、出身高貴、有英俊的容貌、說話吸引、具有德行、穿著袈裟、有大群眾;我們才得到利得、恭敬、名聲
如果我們是在家人,可能因為我們有善業支撐、勤奮、具有美德、長得好看,我們才那麼富有、受到尊敬、享有名譽
一旦這些條件存在,利得、恭敬、名聲就存在
一旦這些條件崩解,利得、恭敬、名聲就滅盡
這個現象讓人怖畏啊!! 這個現象真的不讓人滿意啊! 這個現象毫無實質和味道啊!
既然這個現象那麼可怕,怎樣可以讓這不穩固的現象永遠不再生起,取得永恆的安樂呢?
就是修習戒定慧,讓我們了解到這個世間和身心是純粹的苦,丟下它們. 一旦我們得以永久地丟下它們,內心便不再因為它們而動盪起伏. 我們也不會有下一生來面對這些不讓人滿意、無法持續的現象
如此如實知道
1.利得、恭敬、名聲
2.利得、恭敬、名聲生起的原因
3.利得、恭敬、名聲的滅
4.導向利得、恭敬、名聲滅盡的方法
這就被佛陀稱為修行人當中的修行人
The Buddha said:
"Any practitioner who does not truly understand:
Gain, honor, and fame (lābha, sakkāra, siloka),
The cause of their arising,
Their cessation,
The path leading to their cessation,
—such a person is not acknowledged by the Buddha as a true practitioner among practitioners." (SN 17.27)
What does this mean?
A genuine practitioner must be clear-minded. When gain, honor, or fame arise, they must be vigilant and see these for what they are: things that can destroy mental health and drag us into hell!
We must also understand why they arise.
If we’re monastics, our reputation, abundant offerings, and reverence come from a combination of conditions—not out of thin air!
Past good karma, noble birth, attractive appearance, eloquent speech, virtuous conduct, wearing the robe, or having a large following—these are what bring gain, honor, and fame.
If we’re laypeople, it might be due to past merit, diligence, virtue, or physical beauty that we become wealthy, respected, or celebrated.
When these conditions exist, gain, honor, and fame exist.
When these conditions dissolve, they vanish.
This phenomenon is terrifying! It’s unsatisfactory! It’s empty and flavorless!
Since this phenomenon is so precarious, how can we ensure it never arises again and attain lasting peace?
By cultivating morality, stillness, and wisdom—realizing that this world and our body-mind are pure suffering, and letting them go.
Once we permanently abandon them, the mind will no longer be shaken by these fleeting, unreliable phenomena.
There will be no future rebirth to face such unsatisfactoriness.
Thus, one who truly understands:
Gain, honor, and fame,
Their cause,
Their cessation,
The path to their cessation,
—is recognized by the Buddha as a true practitioner among practitioners.
一般人也會輕視的 Ordinary people will also look down on us
一般人也會輕視的 Ordinary people will also look down on us
最能夠代表佛陀的教導是甚麼？
就是四聖諦
痛苦的原因是內心的飢渴
內心的飢渴一熄滅，痛苦就熄滅
一個完全取得佛法核心的人一定是沒有精神上的痛苦，只有快樂的
就如 Por Khao Wanchart Yimme （白父） 那樣，儘管患上末期癌症多年，生前全身無時無刻都處於劇痛之中，但沒有埋怨、沒有投訴、沒有悲傷、沒有憂鬱、沒有害怕
一直笑面迎人，還幫助信徒們
如此高貴的人才堪稱體證佛法
儘管我們才高八斗，熟讀經書；但內心仍然充斥痛苦、憂愁、煩惱；這證明我們還未取得佛教的核心。
如果我們是佛學博士，但遇到挫折和不幸時哭著找人傾訴，不停呻吟，別人會怎麼看？
連一般人也會輕視我們的…
What best represents the teachings of the Buddha?
It is the Four Noble Truths.
The cause of suffering is the craving within the mind.
When the craving within the mind is extinguished, suffering is extinguished.
A person who has truly grasped the core of the Dharma will undoubtedly be free from spiritual suffering, experiencing only happiness.
Just like Por Khao Wanchart Yimme (White Father), who, despite suffering from terminal cancer for many years and enduring constant, severe pain throughout his body, never complained, lamented, felt sorrow, depression, or fear.
He always faced others with a smile and continued to help his followers.
Such a noble individual truly embodies the realization of the Dharma.
Even if we are highly learned and well-versed in scriptures, if our minds are still filled with suffering, sorrow, and defilements, it proves we have not yet grasped the core of Buddhism.
If we hold a Ph.D. in Buddhist studies but weep and seek comfort from others when faced with setbacks and misfortunes, constantly moaning and groaning, what will others think?
Even ordinary people will look down on us...
會生氣嗎？ will you be angry?
會生氣嗎？ will you be angry?
如果有人罵我們，我們會生氣嗎？ 😂
如果有人尊敬我們、 讚美我們，我們會得意洋洋嗎？ 😂
應該會，對嗎？
誒，但佛陀不會，為什麼？
因為佛陀知道，如果有人罵他，僅僅只是在罵這個身心而已，不是在罵‘我’
如果有人尊敬、 讚美他，僅僅只是在尊敬、 讚美這個身心而已，不是在罵‘我’
如果誰想有良好和穩定的精神健康，也要這樣想
Ref. MN22
If someone insults us, do we get angry? 😂
If someone respects or praises us, do we puff up with pride? 😂
We probably would, right?
But the Buddha wouldn't. Why?
Because he understood:
If someone insulted him, they were merely insulting this body-mind—not "me."
If someone respected or praised him, they were merely honoring this body-mind—not "me."
If you want true and unshakable mental peace, learn to think this way too.
— Ref. MN 22 (Alagaddūpama Sutta)
看過嗎？ Have you seen ?
看過嗎？ Have you seen ?
我們認真地想一想，我們看過有一樣東西是常恒不變的嗎？
有嗎？
沒有.....
佛陀也沒有看過有一樣所有物是常恒不變的
我們有見過宣稱‘自我’存在的人不會痛苦的嗎？
沒有....
同樣地，佛陀也沒有看過有宣稱‘自我’存在的人不會感到痛苦
我們有見過執著見解的人不會痛苦的嗎？
沒有....
同樣地，佛陀也沒有看過執著見解的人不會感到痛苦
因此如果我們要有智慧，就不要在任何一刻誤認為某樣東西是永恆存在的了。
如果我們不想痛苦，就不要覺得有個‘自我’存在了
存在的了。
如果我們不想痛苦，就不要執著自己的見解了....
Ref. MN22
Let’s reflect seriously: Have we ever seen anything that is permanent and unchanging?
Have we?
No...
Neither has the Buddha. He never observed a single possession that was eternal.
Have we ever seen someone who claims "self exists" yet remains free from suffering?
No...
Likewise, the Buddha never witnessed a single person who clung to "self" without experiencing suffering.
Have we ever seen someone attached to their views who did not suffer?
No...
Likewise, the Buddha never found anyone stubbornly holding to opinions without pain.
Therefore, if we truly seek wisdom: Stop imagining anything lasts forever, even for a moment.
If we wish to end suffering, abandon the illusion of "self."
If we wish to end suffering, relinquish attachment to our views.
— Ref. MN 22
AI
AI
有許多人用 AI ,發現有些內容是錯的😂
AI 可以說得頭頭是道，引經據典
但一查下去，就會發現所謂的資料根本不存在，是老作出來的！😂
同樣地，其實我們的想蘊（記憶）也是這樣
這個想蘊其實不是我們的
我們細心留意就會發現，它是自行運作的！
它自己組合不同的記憶，自行忘記一些東西；我們根本無法掌控
心具備如此不可控的特質，以致就算是心清淨的大修行人，依然可以記錯東西
所以我們不要過於相信我們的記憶和念頭，不要自以為是
任何讓我們生起貪婪、生氣、痴迷等煩惱的念頭和判斷；切記不要相信
因為當大修行人會記錯東西時，受煩惱支配的我們更加會記錯東西，判斷錯誤，把東西炒在一碟.......
Many people use AI and discover that some of the content is wrong 😂.
AI can speak convincingly, citing classics and sources, but upon checking, you’ll find that the so-called references don’t even exist—they’re completely made up! 😂
Similarly, our saññā (memory/recognition) works the same way.
This saññā doesn’t actually belong to us.
If we observe carefully, we’ll notice that it operates on its own!
It randomly combines different memories, forgets things on its own—we have no real control over it.
The mind has such an uncontrollable nature that even great practitioners with purified minds can still misremember things.
Therefore, we shouldn’t overly trust our memories and thoughts, nor should we be self-righteous.
Any thoughts or judgments that give rise to greed, anger, delusion, or other defilements—remember, don’t believe them.
Because if even great practitioners can misremember, then we, who are still ruled by defilements, are even more prone to faulty memories, wrong judgments, and mixing things up in a messy pile...
看球賽 Watching football games
看球賽 Watching football games
星期天看球賽時，我們的愛隊贏了！
我們興奮得不能自拔！
然而， 星期一一起床，想到要上班的時候
心情插到谷底了
這顆心怎會是常的呢？ 情緒不斷在轉變
根本沒有一個不變的自我本體…
On Sunday, while watching the ball game, our beloved team won!
We were so excited we couldn't contain ourselves!
However, as soon as we woke up on Monday and thought about going to work,
our mood plummeted to the bottom.
How can this mind be constant? Emotions keep shifting—
there’s truly no unchanging self or essence…
被壓迫 being oppressed
被壓迫 being oppressed
我們每分每秒都處於被壓迫的狀態，身不由己
誰人覺得自己有控制權？ 對不起，您沒有～🥺
想想我們正在做的這件事，真的是我們在做嗎？
不不不～
是有個思想突然自己在腦海裡彈出來，我們順應它，然後我們才去做的
是外面的環境有東西刺激我們，我們才作出反應的
我們無時無刻都處於被壓迫的狀態，根本沒有半點自由可言
這是苦！
We Are Under Oppression Every Moment, With No True Autonomy
Who thinks they have control? Sorry, but you don’t~ 🥺
Think about it—are we really the ones "doing" anything?
No, no, no~
A thought suddenly pops up in our mind, we follow it, and then we act.
Something in the external environment triggers us, and we react.
We are constantly in a state of oppression, with no real freedom at all.
This is suffering!
＜斷絕關係. Sever ties>
＜斷絕關係. Sever ties>
假如有些人因為親人而受到許多痛苦，受到很大的拖累
就會說：我要和你斷絕關係！！
同樣地，我們都因為這副身心而受到許多痛苦，受到很大的拖累
是時候和它斷絕關係了！
怎樣斷絕關係？ 就是修習戒定慧，把它們放下
If some people suffer a lot and feel greatly burdened because of their relatives, they might say: 'I want to sever ties with you!!'
Similarly, we all suffer a lot and feel greatly burdened because of this body and mind. It is time to sever ties with them!
How to sever ties? It is to practice precepts, stillness, and wisdom, and let them go.
Eight Immortals crossed the sea together 八仙過海
Eight Immortals crossed the sea together 八仙過海
民間傳說中，八仙一同過海
驚動了東海龍王，雙方發生爭執
後來八仙聯合一起擊敗了蝦兵蟹將
可謂團結就是力量*
同樣地，八支聖道要一起過煩惱之海抵達涅槃城
驚動了途中的煩惱魔，雙方發生激戰
當八支聖道合在一起，最後就順理成章擊敗了煩惱魔
可謂團結就是力量
正見和正思維是智慧
正語、正業、正命是戒
正精進、正念、正定是定（MN44）
如果只修智慧但不持戒，也不修禪定；不可能覺悟
如果只持戒但不修禪定和智慧；也不能覺悟
如果只修禪定但不持戒也不修智慧；也不能覺悟
戒定慧必須同時修習和提升，才能讓道果生起.....
*這只是故事，不要認真
image cred. to who owns it
In folklore, the Eight Immortals crossed the sea together,
which alarmed the Dragon King of the East Sea, leading to a conflict.
Eventually, the Eight Immortals joined forces and defeated the shrimp soldiers and crab generals—
truly, unity is strength!*
Similarly, the Noble Eightfold Path must cross the sea of defilements to reach the city of Nibbāna.
Along the way, it disturbs the Māra of defilements, sparking a fierce battle.
When the eight factors of the path unite, they naturally defeat the Māra of defilements in the end—
again proving that unity is strength!
Right View and Right Intention are wisdom.
Right Speech, Right Action, and Right Livelihood are virtue (sīla).
Right Effort, Right Mindfulness, and Right stillness are stilllness(samādhi). (MN 44)
If one cultivates only wisdom but neglects precepts and stillness—enlightenment is impossible.
If one follows only precepts but neglects stillness and wisdom—enlightenment is impossible.
If one practices only stillness but neglects precepts and wisdom—enlightenment is impossible.
precepts , stillness, and wisdom must be cultivated and developed together for the noble path and fruits to arise...
*This is just a story—don’t take it too seriously
Image credit to the rightful owner.
自由 freedom
自由 freedom
我們常說自由自由，但從古至今有誰真正自由過？
回想起我們每一天，我們全都是身不由己，不得自由的
原本還在熟睡，但一個鬧鐘響起來，我們就被迫要起來
口臭和牙垢讓我們被逼迫著要去刷牙
肚子餓了，被逼迫著要吃早餐
時候到了，被逼迫著要換衣服然後出門
上班後，被逼迫著要用心工作
餓了，午飯時間也到了，我們被逼迫著要吃午餐
吃飽了，身體的自然反應就是會犯睏。我們被逼迫著犯睏
但因為在上班，所以我們也被逼迫著要抖擻精神
下班時間到了，我們也要休息；我們就被逼迫著要離開
回家後，肚子也餓了；我們被逼迫著要找些東西吃
當累了，又被逼迫著要睡覺
整天下來都被不同的條件所逼迫。這個現象是一種痛苦來的，而且我們身不由己，根本無法自由掌控.......
We often speak of "freedom," but since ancient times, has anyone ever truly been free?
Reflecting on our daily lives, we are all constantly compelled, never truly free.
We’re sound asleep, but when the alarm rings, we’re forced to wake up.
Bad breath and plaque force us to brush our teeth.
Hunger forces us to eat breakfast.
The clock forces us to change clothes and leave the house.
At work, we’re forced to focus and labor diligently.
When hunger strikes again, lunchtime forces us to eat.
After eating, the body’s natural response is drowsiness—we’re forced to feel sleepy.
But because we’re at work, we’re also forced to stay alert.
When the workday ends, exhaustion forces us to rest and go home.
Back home, hunger forces us to find something to eat.
And when fatigue hits, we’re forced to sleep.
Every single day, we’re driven by countless conditions. This phenomenon is suffering—we’re powerless, with no real control or freedom...
瞳孔 pupil
瞳孔 pupil
如果誰可以自由控制到瞳孔的大小，他就可以說身體是他的。
不能掌控的東西，怎會是我們的呢？
If anyone can control the size of our pupil at will, then he can say the body is his
How can we clain uncontrollable objects as ours?
video cred. to Geeky Medics:
月球上的一塊石頭 Rock on moon
月球上的一塊石頭 Rock on moon
如果有人拿走了月球上的一塊石頭
我們會覺得：‘哎呀！他拿走了我啊！他拿走了我的東西啊！’
會嗎？
不會，因為那塊石頭不是我，也不是我的
同樣地，這個身心也不是我或我的
僅僅只是大自然元素
應該放下對它們的執著（ref. SN35.101）
If someone takes a rock from the moon, we would think, "Oh no! They took me away! They took my thing!"
Would we?
No, because that rock is not me, nor is it mine.
Similarly, this body and mind are neither me nor mine.
They are merely elements of nature.
We should let go of our attachment to them (Ref. SN35.101).
負擔 burden
負擔 burden
這個身心確實是一個很沉重的負擔啊！
因為有身體，所以我們每天都要拿食物和飲料去滋養它；
因為有身體，所以我們每天都要大便、 小便
因為有身體，所以我們要不斷移動，去緩解不適
因為有身體，所以注定會老病死
因為有心，所以我們被迫要感知痛苦，被迫要感知到不好的東西
如果我們內心有執著和渴愛，想要享受感官快樂，想要成為些什麼，不想要些什麼；這就等於拿起了負擔
假如我們把這個渴愛連根拔起，就等於卸下了這個負擔... （Ref. SN22.22)
This body and mind are indeed a heavy burden!
Because we have a body, we must nourish it daily with food and drink;
Because we have a body, we have to defecate and urinate every day.
Because we have a body, we must constantly move to relieve discomfort.
Because we have a body, we are destined to age, fall ill, and die.
Because we have a mind, we are forced to perceive suffering and the unpleasant things.
If we have attachments and cravings in our hearts, wanting to enjoy sensory pleasures, wanting to become something, or wanting to avoid something; it is equivalent to taking up the burden.
If we uproot this craving, it is like unloading this burden... (Ref. SN22.22)
便秘 constipation
便秘 constipation
This body is not ours.
When we are constipated, we can recognize the truth about the body.
When we want to relieve ourselves but cannot, it shows that it is not in control.
If we think carefully, once food is swallowed, it enters an unknown world.
Everything is merely uncertain and uncontrollable.
這個身體並不是我們的
當我們便秘時，就能認清身體的真相了
想拉又拉不到，根本不到我們作主
假如我們細心一想，食物一旦被吞下，它們已經進入了未知的世界了
一切都僅僅是不確定、無法掌控～
籠中之獅 Lion in cage
籠中之獅 Lion in cage
這隻獅子活在籠中，身不由己
同樣地，我們都活在籠中，身不由己
什麼籠？這個世間
世間是什麼？
就是我們的眼睛、 耳朵、 鼻子、 舌頭、 身體、 心
影像、 聲音、 氣味、 味道、 觸感、 心的目標
眼識、 耳識、 鼻識、 舌識、 身識、 心識
眼睛的接觸、 耳朵的接觸、 鼻子的接觸、 舌頭的接觸、 身體的接觸、 心的接觸
透過眼睛/耳朵/鼻子/舌頭/身體/心的接觸而生起的苦樂或中捨感受
以上這一切集合在一起，被佛陀統稱為世間。
佛陀也說，世間就是會崩解的意思（SN35.82）
以上所有都會處於不斷生滅和改變的狀態，一切都被迫著消融
有哪一樣我們是可以指揮和控制的？
我們無法控制身心要這樣，不要那樣
我們也無法控制所遇到的東西要是這個，不要是那個
我們被困在籠中了。別人餵什麼給我們吃，我們就得吃，根本不得自由
怎樣可以出離這個籠子？ 破除無知就能出離這個世間
無知就是誤認為有一個自我存在
當我們完全去除無知，心即得自由
在死後，五蘊完全熄滅，一切元素，包括這個識元素（我們稱之為心）不再組合在一起，而是回歸大自然，終結這場鬧劇.....
This lion lives in a cage, unable to act freely.
Similarly, we all live in a cage, unable to act freely.
What cage? This world.
What is this world?
It is our eyes, ears, nose, tongue, body, and mind,
Images, sounds, smells, tastes, bodily sensations, and the targets of the mind.
Eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness.
The contact of the eyes, the contact of the ears, the contact of the nose, the contact of the tongue, the contact of the body, the contact of the mind.
The feelings of pleasure, pain, or neutrality that arise through the contact of the eyes, ears, nose, tongue, body, and mind.
All of the above is collectively referred to by the Buddha as the world.
The Buddha also said that the world means something that will collapse (SN35.82).
All of the above exists in a constant state of arising and perishing; everything is forced to dissolve.
Which of these can we command or control?
We cannot control our body and mind to be this way or that way.
We also cannot control what we encounter to be this or not that either.
We are trapped in a cage. Whatever others feed us, we must eat; we have no freedom.
How can we escape this cage? By breaking through ignorance, we can exit this world.
Ignorance is the mistaken belief that a self exists.
When we completely remove ignorance, the mind gains freedom.
After death, the five aggregates completely extinguish; all elements, including this element of consciousness (which we call the mind), no longer combine but return to nature, ending this drama...
Image credit: Istock
《四種執著》《Four Types of Attachment》
《四種執著》《Four Types of Attachment》
《四種執著》
每當我們的心生起慾望
這種慾望假如不加以抑制，就會成為強烈的執著、 黏著
執著大致有四類
第一類就是執著感官和它的目標
執著身體，也執著世間的種種，例如人、 財產、 名譽、 地位、 權力、 音樂、 食物等等
第二類就是執著自己的見解、 知識
第三類是執著規條、 處事方式、 修行方式
第四類是執著自我，也就是我慢：我比你好、 我和你平等、 我比你差(Ref. to MN9)
當有這些執著的時候，內心就會掙扎。這就是十二因緣中的’有‘了，造作出比較強的業
假如我們能夠切斷心中的想要，
也能一併切斷內心強烈的執著
一旦我們能切斷執著，也同時能切斷造業
心即得自由
《Four Types of Attachment》
Whenever our hearts generate craving, if this craving is not restrained, it can become a strong attachment.
Attachments can be categorized into four types:
1.Attachment to Sensations and Their Objects: This includes attachment to the body and various worldly things, such as people, wealth, reputation, status, power, music, food, etc.
2.Attachment to One's Own Views and Knowledge.
3.Attachment to Rules, Methods of Conduct and Practices.
4.Attachment to Self: This is conceit- the sense of "I am better than you," "I am equal to you," "I am worse than you" (Ref. to MN9).
When these attachments arise, the heart will struggle. This is the "existence" in the Twelve Links of Dependent Origination, creating stronger karma.
If we can cut off the cravings in our hearts, we can also simultaneously cut off strong attachments. Once we can sever attachments, we can also stop creating karma.
The heart then gains freedom.
epilepsy 癲癇
epilepsy 癲癇
誰認為這個身體是我們的？
當然不是！
例如，癲癇患者在發作時會經歷無法控制的抽搐。
雖然他們完全清醒，但他們卻無法控制自己的身體！
有些患者無法抑制地爆出粗話，想停也停不到
當我們無法掌控這個身體時，這個身體怎麼會是我們的呢？
who think that this body is ours?
Of course not!
For example, epilepsy patients , when undergoing their epilepsy episodes, will expereience uncontrolled seizure.
Although they are fully aware, they literally cannot control their own bodies!!
some patients can't help bursting out foul languages, they cannot hold back themselves!
How on earth is this body ours when we cannot control it?
拐杖椅walking stick chair
拐杖椅walking stick chair
這張拐杖椅是什麼？
法的呈現
當我們老了，不太走得動時， 可能就要買回來了。
佛陀教導，任何人都應該時時反思以下五件事：
1. 我會老， 我無法避免衰老
2.我會病，我無法避免病痛
3 我會死，我無法避免死亡。
4 我將與一切喜歡的事物分離
5 我是業的繼承人，我將要承擔我現在所思所說所做的一切
Ref. AN5.57
**What is this walking stick chair?**
**A Manifestation of the Dhamma**
When we grow old and find it difficult to walk, we might need to buy one of these.
The Buddha taught that everyone should regularly reflect on the following five truths:
1. **I will grow old; I cannot avoid aging.**
2. **I will fall ill; I cannot avoid sickness.**
3. **I will die; I cannot avoid death.**
4. **I will be separated from all that I love.**
5. **I am the heir to my kamma; I will bear the consequences of my thoughts, words, and deeds.**
*(Ref. AN 5.57)*
甩鑊 throwing away the pot
甩鑊 throwing away the pot
佛教談緣起性空
過去的無明（不知無一個我存在），驅動心造業；造業後產生新的身心承受果報
我們牽涉其中，但並不是背鑊的那個😂
因為根本沒有’我‘作為承載體，僅僅只是不斷生滅、空虛的身心隨原因和條件而承受果報
這個概念應該只能在佛法中找到.....
所以完全沒有壓力的人只有在佛法中找到...
Buddhism speaks of dependent origination is empty.
Past ignorance (not knowing that there is no "self") drives the mind to create karma; after creating karma, new bodies and minds arise to bear the results.
We are involved in this, but we are not the ones holding the pot (bearing the result). 😂
Because there is fundamentally no "self" as a carrier; it is merely a constantly arising and falling, empty body and mind that bears the results according to causes and conditions.
This concept can only be found within the Dharma...
Thus, those who feel no stress can only be found in the Dharma...
Image credit: Sohu
《隆波帕默淺釋四聖諦》"Luang Por Pramote's Simple Explanation of the Four Noble Truths"
《隆波帕默淺釋四聖諦》"Luang Por Pramote's Simple Explanation of the Four Noble Truths"
《隆波帕默淺釋四聖諦》
何時我們的心生起了想要，我們的心就會產生苦。這個就是四聖諦。
何時我們的心抵達聖道，我們就離苦，抵達涅槃。因此我們有好的因和壞的因
好的因要多多去做，壞的因要去斷除。
壞的因就是想要。壞的因的結果就是痛苦。
佛陀並沒有教導我們去斷苦。 我們大家想斷苦，想要快樂；佛陀並沒有這麼教。
佛陀教導苦應該去知道，要斷的其實是想要，也就是苦的因。
苦不會無緣無故地自己來的，必須要有因。
苦的因其實就是我們心裡的想要，每一次我們心有想要，每一次我們的心就會有苦，每一次都會生起。無論是想要好還是想要壞，心都會生起苦，心就會產生掙扎。
比如我們想獲得很豪華的房子，想獲得50層房子，想但還未得到，心就掙扎，就會苦。一旦有錢去買五十層房子，發生地震，又想要別墅了。慾望是永無止境的。佛陀說，慾望是大海的水無法相比的，多少多少都不夠。想要高層的大廈，一旦地震了又想要底層的房子，就這樣變來變去。
看到漂亮的美女，又想把她變成老婆。一旦娶來了，又問：‘什麼時候才可以死呢？’ 這個想要就變了。一開始是想要，但時間一久煩了，又想要她馬上死掉。
想要得到美女的時候苦，鬱悶。能得還是不能得到呢？心是很掙扎。那個美女ok了，她父親和媽媽會怎樣說？她的爺爺奶奶ok 嗎？我們家裡的人 Ok 嗎？
誒呀！需要考慮的事情太多了。當一起時，又要煩怎樣賺錢了，很多的事情。
只是想娶一個老婆就許多事情。心的負擔生起了。心的負擔其實就是苦。就一直生起。
想好又苦，例如打坐想寧靜，想寧靜，心就更掙扎，心就不寧靜了。
所以打坐想心生起寧靜的訣竅就是心不要追求寧靜。心修自己的業處，比如說吸-bud ,呼-dho ，心寧靜隨他，心不寧靜也隨他。我們只是盡自己的職責，不斷地緊隨去觀呼吸。如果我們這麼做，心中立了，沒有去想要寧靜，沒有去討厭散亂，我們的心就不掙扎，心就會快速地寧靜下來。
隆波能夠說到這一點，必須要有經驗。
隆波從七歲開始就訓練禪定，起先訓練的時候，是很簡單的。高僧大德教導吸-bud ,呼-dho，一修，很快就寧靜。一旦寧靜之後記得住了，就想寧靜了。一旦想要寧靜：什麼時候寧靜？什麼時候寧靜？
這個時候就不寧靜了。為什麼？因為想要參雜進來了。
想要一參雜進來，心就掙扎。一掙扎，那怎麼可能寧靜呢？
我們要培育純淨的正見，所謂的苦是什麼？稱之為苦的事物其實就是我們的身心。
苦並不在樹上面，苦並不在椅子上面。
我們不會逃離苦，因為逃不了。有這個身體，就必然要老，必然老，必然死。
有心，就一定要接觸到好的境界和不好的境界，我們選擇不了。我們避免不了。
怎麼辦？我們不逃離苦。佛陀教導，苦生起了，我們要知道
集，就是苦的原因，也就是想要。因此苦生起的時候，例如我們生病了，我們想讓它消失，我們就會更加苦。
在我們生病的時候，我們想讓它康復，身心的苦就重疊了。
起先身體生起的苦，我們想要它消失，苦悶：什麼時候康復？
心理面的苦生起了。
所以佛陀教導說，一般的人沒有學法。身體產生苦時，苦就會在心裡重疊，就像一個人被一支箭射中，必然會被第二支箭射中。
我們努力去修行，最後只會剩下心方面的苦。我們的心可以不苦。
在我們老的時候，也會覺得很正常。出生了必然會老
生病的時候也會覺得很正常，出生了必然會生命
我們看到那是正常的。一旦我們的心接受得了：出生就會老，老了就會病，病了就會死。
如果要死我們也不會苦。苦的是身體，但心不會同時受苦
佛法殊勝就在這裡，能夠清除心靈上的苦
至於身體的苦屬於業報。我們出生了，就必然會老病死，這是很自然的現象。
但如果想不老，想不病，想不死。那個就會很重複地苦上加苦，
如果接受，那只會是身體苦，心不苦
----隆波帕默
2025年4月19日B
"Luang Por Pramote's Simple Explanation of the Four Noble Truths"
Whenever our mind gives rise to cravings, suffering arises. This is the essence of the Four Noble Truths.
Whenever our mind attains the Noble Path, we are freed from suffering and reach Nibbāna. Thus, we have wholesome causes and unwholesome causes.
We should cultivate wholesome causes as much as possible and abandon unwholesome ones.
The unwholesome cause is cravings. The result of unwholesome causes is suffering.
The Buddha did not teach us to eliminate suffering directly. Many of us wish to end suffering and seek happiness—but the Buddha did not teach that.
The Buddha taught that suffering should be understood, and what must be abandoned is cravings—the cause of suffering.
Suffering does not arise without reason; it must have a cause.
The cause of suffering is craving in our minds. Every time our mind craves, suffering arises—every single time.
Whether the cravings is for something good or bad, the mind will struggle and suffer.
For example:
If we want a luxurious 50-story mansion but don’t yet have it, the mind struggles—suffering arises.
Once we buy the mansion, an earthquake happens, and now we want a villa instead.
Desire is endless. The Buddha said that the ocean’s water cannot compare to the vastness of desire—no matter how much we get, it’s never enough.
We want a high-rise building, but after an earthquake, we want a ground-floor house instead. The mind keeps changing.
We see a beautiful woman and want her as our wife. But once married, we think: "When will she die?"
At first, we desire her, but over time, we grow tired and desire her death.
Before obtaining her, we suffer—"Will I get her or not?" The mind struggles.
"Will her parents approve? Her grandparents? My family?" So many worries!
Once together, we worry about money, responsibilities—mental burdens arise.
Mental burden is suffering. It keeps arising.
Even desiring good things brings suffering.
For example, in meditation, if we want peace, the mind struggles more—it becomes less peaceful.
So the secret to a peaceful mind in meditation is: Do not chase peace.
Just focus on your meditation object (e.g., "bud-" on the in-breath, "dho-" on the out-breath).
If the mind is peaceful, let it be.
If not, let it be.
We simply do our duty—continuously observing the breath.
If we do this without wanting peace or resisting distraction, the mind stops struggling and quickly settles.
Luang Por can speak from experience.
I began training in meditation at age seven. At first, it was simple—the great masters taught "bud-dho", and peace came quickly.
But once I remembered that peace and started wanting it—"When will peace come again?"—it disappeared.
Why? Because desire interfered.
Once desire mixes in, the mind struggles—how can it be peaceful then?
We must cultivate pure Right View:
What is suffering? It is our own body and mind.
Suffering is not in trees or chairs.
We cannot escape suffering—because it’s impossible.
With this body, we must age, sicken, and die.
With this mind, we must encounter pleasant and unpleasant experiences—we cannot choose or avoid them.
What should we do?
The Buddha taught: Do not run from suffering. When suffering arises, know it.
The cause (Samudaya) is desire.
For example, when sick, if we want the sickness to disappear, we suffer even more.
First, the body’s pain arises.
Then, the mind’s suffering arises—"When will I recover?"
Thus, physical and mental suffering overlap.
The Buddha said ordinary people, untrained in Dhamma, are like someone struck by two arrows:
The first arrow is physical pain.
The second arrow is mental suffering.
But through practice, we can stop the second arrow.
In old age, we see it as natural—birth leads to aging.
In sickness, we accept—birth leads to illness.
In death, we understand—birth leads to death.
If we accept this, only the body suffers—the mind does not.
This is the greatness of the Dhamma—it removes the mind’s suffering.
Physical suffering is karmic result—natural for those born.
But if we resist aging, sickness, or death, suffering multiplies.
If we accept, only the body suffers—the mind remains free.
Luang Por Pramote
April 19, 2025
載體 Vessel
載體 Vessel
‘我’是苦的載體，一旦自我的幻象被智慧完全破除
苦便無從被承載
痛苦存在，也不存在....
"'I' is the vessel for suffering.
Once the illusion of 'self' is completely eradicated by wisdom,
suffering can no longer be carried.
suffering exists, yet it also does not exist...
五取蘊是苦 The five aggregates of clinging is suffering
五取蘊是苦 The five aggregates of clinging is suffering
佛陀在《轉法輪經》中總結，這個五取蘊就是苦！（五蘊=物質身體、感受、 記憶、 意志、 覺知）
為什麼不說五蘊，而是說五取蘊呢？
五取蘊的意思就是被執取的五蘊身心
一旦心執著五蘊為‘我’、 ‘我的’，這個執著本身就是沉重、 不舒服的；更不用說身心不順意時所產生的痛苦
這個滲雜著執著的五蘊，必然會讓痛苦進入心
一旦所有煩惱被去除，執取被去除
五蘊的痛苦不能再進入心
五蘊依然是苦；因無常而苦，因不受控制而苦，因受壓迫而苦
但心不會因此而痛苦，已經斷了和五蘊的牽連
所以隆波帕默說：‘出世間的心不能稱為「取蘊」，不在「苦堆」之中。’
五蘊已經不再被執取了
從五取蘊變回自然的五蘊.....
"In the Turning the Wheel of Dharma Sutra, the Buddha summarizes that the five aggregates are suffering! (Five aggregates = physical body, feelings, perceptions, mental formations, consciousness)
Why not say 'five aggregates' but rather 'five aggregates of clinging'?
The term 'five aggregates of clinging' refers to the five aggregates of body and mind that are clung to.
Once the mind clings to the five aggregates as 'I' , 'mine' , this clinging itself is heavy and uncomfortable; not to mention the suffering that arises when the body and mind conditions that are not desired by us.
These five aggregates, mixed with clinging, inevitably allow suffering to enter the mind.
Once all defilements are removed and clinging is eliminated,
the suffering of the five aggregates can no longer enter the mind.
The five aggregates are still suffering; they are suffering due to impermanence, suffering because they are uncontrollable, suffering because they are oppressed.
But the mind will not suffer because it has severed its ties with the five aggregates.
Thus, Luang Por Pramote said: 'The world-transcending mind cannot be called "aggregates of clinging"; it is not among the "heap of suffering."'
The five aggregates are no longer clung to,
transforming from the five aggregates of clinging back to the natural five aggregates...
平手！ Draw!
平手！ Draw!
這個世界是人人平等的
為什麼？ 你又空，我又空😂
Luang ta siri 也說：‘你又沒有，他又沒有’😂
沒有什麼？空什麼？
沒有自我，空無自我
大家僅僅只是元素的組合而已
地元素、水元素、 火元素、 風元素、 空元素；組合成身體
識元素就是心
大家都沒有，大家都空---平手！Super~😂
This world is one of equality for everyone.
Why? You are empty, I am empty. 😂
Luang Ta Siri also said: 'You have nothing, he has nothing.' 😂
why nothing? Why empty?
nothing because of no 'self', empty of 'self.'
Everyone is merely a combination of elements:
earth element, water element, fire element, wind element, space element; combined to form the body.
The consciousness element is the mind.
Everyone has nothing, everyone is empty—it's a draw! Super~ 😂
您會怎樣處理？ How will you handle?
您會怎樣處理？ How will you handle?
遇見不喜歡的人事物，您會怎樣處理？
一般人會欲求快樂，希望痛苦消失
如果患上絕症，就會希望絕症消失，獲得健康的身體。
如果知道餘生已經不可能了，就會想下世有全世界最健康的身體，對嗎？
這是無聞凡夫的做法，所有人的做法
佛陀的聖弟子是智慧比較高的一群
他們知道，無論如何，都是苦。
這個身體就算是健康，都還要不斷辛勞地去除不適：飢餓、口渴、 過冷、 過熱、 疲倦、 大便、 小便....
所有的人事物，都是苦.... 為什麼？ 自己來自己去，根本留不住，終究會壞滅
如果還要下一生有最健康的身體，其實即是想要苦
如果想要下一生只遇到一切美好的人事物，也是想要苦
有人試過只遇到美好人事物嗎？ 沒有....
所以這些希求是不切實際的
聖弟子知道身體和一切都是苦，所以放下了它們.
放下它們後內心便不再痛苦，永久保持極樂
除此之外，沒有其他出路
所謂的其他出路，必然會讓您失望痛哭的....
How do you handle encounters with people or things you dislike?
Most people seek happiness and hope to eliminate suffering.
If faced with a terminal illness, one would wish for the illness to disappear and regain a healthy body.
If they know that they have no hppe for the rest of their life, they might wish for the healthiest body in the next life, right?
This is the approach of ordinary, unlearned people—everyone is like this.
The Buddha’s noble disciples are a more intelligent group.
They understand that, regardless, everything is suffering.
Even if this body is healthy, it still requires constant effort to remove discomfort: hunger, thirst, being too cold, being too hot, fatigue, needing to pee and poop...
All things and experiences are suffering... Why? Because they come and go themselves; they cannot be retained and will ultimately perish.
If one wishes for the healthiest body in the next life, they are actually desiring suffering.
If one wants to encounter only beautiful people and things in the next life, they also desire suffering.
Has anyone ever experienced only beautiful people and things? No...
Thus, these desires are unrealistic.
The noble disciples understand that the body and everything are suffering, so they let go of them.
Once they let go, their mind are no longer in pain, and they can maintain ultimate bliss permanently.
Beyond this, there is no other way.
Any so-called alternative will inevitably lead to disappointment and tears...
控制心？ Controlling the mind?
控制心？ Controlling the mind?
We often hear about Buddhist teachers teaching about 'controlling the mind'; is this true?
In a course sense, we can use the word "control",
but in reality , the mind is not controlled by anyone, it is uncontrollable !
If the mind can be controlled , we can simply order the mind to realize nibanna immediately
The act of 'controlling' , or we call refraining the mind from Unwholesomeness , is simply conditioned .
Our current actions are conditioned by past conditions + present conditions. We can not choose at all!
this choosing is the aggregate of mental formations. The buddha says this mental formation is not us, it is not ours, it is not our selves.(MN62)
It is not ours, because we cannot Command it to always think like this or that.
If we can Command it , have absolute power , then it is ours.（MN35)
Sometimes , our thoughts are out of control , we know that thinking like that is not good , but we still think about it.
There is choosing, but this choosing is not ours, it is conditioned!
For example , if you want to rebutt and comment below , you think you choose to comment here, but you are not.
You are "forced" to comment here.
Because you have a series of past conditions , like karma , previous views, belief, character etc.
When you come across this piece of information , you bound to react this way.
Anyone who has the exactly same conditions of you, will also react this way. So you cannot choose.
But placing the mind onto the Noble Eightfold Path is the way to liberation.
Later , if you walk on the path , it is not 'you' doing, you are brainwashed to do it. It is not you choosing
我們常常聽到佛教師父談論「控制心」，這是真的嗎？
從粗糙的意義上來說，我們可以使用「控制」這個詞，但實際上，心並不受任何人控制，它是不可控制的！
如果心可以被控制，我們可以簡單地命令心立即體證涅槃，能嗎？
「控制」的行為，或者我們稱之為約束心遠離於不善，實際上只是條件組合的現象而已。
我們當前的行為是由過去的條件加上現在的條件所組合而成的。我們根本無法選擇！
這種選擇是行蘊（意志）。
佛陀說行蘊不是我們，它不是我們的，不是我們的自我。（MN62）
它不是我們的---因為我們無法命令它總是這樣或那樣地思考。
如果我們能夠命令它，擁有絕對的權力，那麼它就是我們的。（MN35）
有時，我們的思想會不受控，明知這樣思考不好，但仍然會這樣想。
確實有選擇，但這個選擇不是我們的，它是受條件影響的！
例如，如果您想反駁並在下面留言，您認為是您在選擇在這裡留言，但其實並不是。
您是「被迫」在這裡留言的！
因為您有一系列過去的條件，如業力、先前的觀念、信仰、性格等等。
當你遇到這則資訊時，你注定會這樣反應。
任何擁有與您完全相同條件的人也會這樣反應。所以您無法選擇任何東西
但將心置於八聖道上是通向解脫的道路。
之後，如果您走上這條道路，並不是「您」在做，而是您被洗腦去做。這不是‘您’在選擇。
顏色人 Man of colours
顏色人 Man of colours
如果我們來到香港的瑪麗醫院，就有可能見到‘顏色人’---肝臟權威黎青龍教授
一定是他，沒有別的
今天，可能是紅色
明天，可能是白色
後天，可能是黃色
真是千奇八趣，變幻無窮
黎青龍教授一天換一套，很明顯的，讓人很容易就辨識到
但其實有更明顯讓人辨識到轉變的東西
就是....我們的心...
我們的心不是一天才換一套顏色的
每一分、每一秒，心都不同
時而是貪婪的'顏色'
時而是憤怒的'顏色'
時而是妒忌的'顏色'
時而是吝嗇的'顏色'
時而是散亂的'顏色'
時而是昏沉的'顏色'
時而是清醒的'顏色'......
心有時看似很久都沒有轉變，其實是假的。
每一剎那，心都在轉變
就好像我們去到碼頭那裡
上一秒和現在的海水是一樣的嗎？
看似沒有轉變，其實已經變了
佛陀說，我們寧願執著身體，都好過執著心
因為這個被稱為‘心’、‘意’、‘識’ 的東西在日夜不斷生滅
這樣看到的智者,將會厭倦自己的身心
厭倦時就會捨去貪欲
當貪欲被捨去時,就會解脫 (SN12.62）
If we visit Queen Mary Hospital in Hong Kong, we might encounter the "Man of Colors"—Professor Lai Ching Lung, the liver disease expert.
There’s no mistake, must be him
Today, he might be wearing red.
Tomorrow, he could be in white.
The day after, perhaps yellow.
Truly fascinating, endlessly changing.
Professor Lai changes his outfit every day, making it easy to recognize him.
But there’s something even more visibly changing than his clothes—
Our minds.
Our minds don’t just change "colors" once a day.
Every minute, every second, the mind is different.
Sometimes it’s the "color" of greed.
Sometimes it’s the "color" of anger.
Sometimes it’s the "color" of jealousy.
Sometimes it’s the "color" of stinginess.
Sometimes it’s the "color" of restlessness.
Sometimes it’s the "color" of dullness.
Sometimes it’s the "color" of clarity...
At times, the mind may seem unchanged for a long while—but that’s an illusion.
In every moment, the mind is shifting.
It’s like standing at the harbor.
Is the seawater the same now as it was a second ago?
It may look unchanged, but it has already transformed.
The Buddha said it’s better to cling to the body than to cling to the mind,
because this thing we call "mind," or "consciousness" arises and passes away ceaselessly, day and night.
A wise person who sees this will grow weary of their own body and mind.
Growing weary, they will let go of craving.
When craving is abandoned, liberation is attained. (SN 12.62)
Image credit: Apple Daily
放下屠刀，立地成佛 Put down the butcher's knife and become a Buddha instantly
放下屠刀，立地成佛 Put down the butcher's knife and become a Buddha instantly
放下屠刀，立地成佛
屠刀是什麼？ 就是對身心的執著
因為對身心的執著，讓我們生起許多貪嗔癡
這讓我們傷害自己，傷害別人
讓自己痛苦，也讓別人痛苦
一旦我們放下屠刀
心立即從五蘊中解脫出來
成就這顆清淨的心
這顆清淨的心就是佛
There is a saying goes like this ,' Put down the butcher's knife and become a Buddha instantly.'
What is the butcher's knife? It represents attachment to the body and mind.
Due to this attachment, we generate much greed, anger, and ignorance.
This causes us to harm ourselves and others, leading to suffering for both.
Once we put down the butcher's knife, the mind is immediately liberated from the five aggregates.
We achieve this pure heart,
and this pure heart is the Buddha.
Avijja and Asaṅkhaṃ 無明和無名
Avijja and Asaṅkhaṃ 無明和無名
無明和無名
差一個字卻差很遠
無明，就是無知地認為有一個‘自我’存在，因此衍生出許多貪嗔癡和痛苦
無名，就是明了‘自我’不存在的智慧。
如果我們的父母給我們安了個名字叫John ，缺乏智慧的我們會認為有一個自我存在，我們會認為這個‘自我’就叫 John。一旦我們知道‘自我’ 不存在，John 這個名字便不能走進我們的心裡面了。
身體只是物質元素，心只是識元素。讓他們叫這堆元素做John吧！ 和他們溝通時我們也叫這堆元素做John 吧！
但我們心知道，其實沒有一個‘自我’ 叫John
佛陀說，捨棄名稱的他們不會有勝過別人的傲慢之心。他們切斷貪愛和這裏的名色....當別人尋找他死後去了哪裡時，不管在天界、 人界、 其他世界、 一切居處，也找不到他了 （SN1.20）他們涅槃了
Avijja and Asaṅkhaṃ
One word apart, yet worlds away.
Avijja ,Ignorance , is the misguided belief that a 'self' exists, which leads to many forms of greed, anger, delusion; and thus suffering.
Asaṅkhaṃ , no name, is the wisdom that understands that the 'self' does not exist. If our parents give us a name like John, our lack of wisdom makes us believe that a self exists, and we think this 'self' is called John.
Once we realize that the 'self' does not exist, the name John cannot enter our hearts.
The body is merely a collection of material elements, and the mind is just the consciousness elements.
Let them call this collection of elements John!
When we communicate with them, we can also refer to this collection of elements as John!
But in our hearts, we know there is actually no 'self' called John.
The Buddha said that those who abandon names will not have the arrogance of superiority over others.
They cut off attachment and the name-and-form here...
When others seek to find where he has gone after death, whether in the heavens, the human realm, or other worlds, they will not find him anywhere (SN1.20). They have attained nibanna.
俄羅斯進攻烏克蘭的策略 The strategy Russia invades Ukraine
俄羅斯進攻烏克蘭的策略 The strategy Russia invades Ukraine
俄羅斯進攻烏克蘭，想要速戰速決，
採取的策略就是直接攻入基輔，幹掉或俘虜澤連斯基
這的確是最省力的做法，因為只要把一個國家的元首幹掉或俘虜，就能控制整個國家
但哪有那麼簡單？😂
失敗後唯有撤退，慢慢從別處攻進去。
同樣地，假如我們想進攻煩惱，想要速戰速決
就要把無明幹掉。因為無明就是煩惱的首腦
無明是不知四聖諦：這副身心和種種負面情緒是苦、 苦的原因就是渴愛、 渴愛的止息就是苦的止息，導向苦滅之道就是八聖道
這的確是最省力的做法，因為只要把無明幹掉，就能一併幹掉其他煩惱
但哪有這麼簡單？😂
除非是波羅蜜極厚的人，不然不可能一聽這個四聖諦就得以覺悟
失敗後唯有撤退，慢慢一步一步來，透過修習八聖道、 戒定慧而取得覺悟
俄烏戰爭不知誰勝誰負
但對抗煩惱的戰爭，只有依循八聖道，就一定能夠取勝
Russia's invasion on Ukraine aimed for a quick victory, employing a strategy to directly invade Kyiv and eliminate or capture Zelensky.
This is indeed the most efficient approach because taking out a country's leader can lead to controlling the entire nation.
But of course it's not that simple! 😂
After failure, the only option is to retreat and gradually advance from elsewhere.
Similarly, if we want to attack our defilements and achieve a swift victory, we need to eliminate ignorance.
Ignorance is the root of our defilements.
It is the lack of understanding of the Four Noble Truths:
this body and mind, along with various negative emotions, are suffering;
the cause of suffering is craving;
the cessation of craving leads to the cessation of suffering;
and the path to the cessation of suffering is the noble Eightfold Path.
This is indeed the most efficient way because by eliminating ignorance, we can also eliminate other defilements.
But of course it's not that simple! 😂
Unless one has immense parmais, it's impossible to attain enlightenment simply by hearing the Four Noble Truths.
After failure, the only option is to retreat and take it step by step, achieving enlightenment through practicing the noble Eightfold Path; morality, stillness, and wisdom.
In the Ukraine-Russia war, it's uncertain who will win or lose.
But in the battle against defilements, following the noble Eightfold Path will certainly lead to victory.
你們又說無我 try to rebute non-self
你們又說無我 try to rebute non-self
問：你們佛教又說無我， 一切都無法掌控。
你看! 現在我屏住呼吸了， 我控制了我的身體
答：其實不是您在控制。 依照您的慣性、性格和種種條件， 當遇到我說無我的時候，就很自然會這樣反駁。 當我不出現的時候， 您就連反駁也不會反駁。您根本無法選擇，您所謂的控制並不存在。
更正確來說， 您被我控制去屏住呼吸了
完全正確來說， 沒有人控制任何東西
Question: You Buddhists say there is no self and that everything is uncontrollable. Look! I’m holding my breath right now; I am controlling my body.
Answer: Actually, it’s not you who is in control. Based on your habits, personality, and various conditions, when I mention the idea of no self, you naturally respond in this way. When I am not present, you wouldn’t even think to respond. You have no real choice; the so-called control you speak of doesn’t exist.
To put it more correctly, you are being controlled by me to hold your breath.
The most correct is, no one is controlling anything at all
你開心，就做什麼都開心 If you are happy, whatever you do is happy
你開心，就做什麼都開心 If you are happy, whatever you do is happy
森美說得很好啊，如果我們開心，我們做什麼都開心
當我們抑鬱的時候，我們做什麼都不快樂
曾經有一位Youtuber 也是這樣的。 他情緒非常低落，於是去旅行散心。誰知道，就算他去到一個很美麗的地方，他還是不開心。儘管和伴侶一起去，他還是不開心。結果去完旅行也是不開心
就好像一隻癩皮狗那樣，他感到非常癢，於是不斷奔跑，試圖擺脫那個痕癢感。結果跑來跑去，依然是那麼癢。
我們心裡的痛苦就好像皮膚病那樣。如果不去醫治，無論我們走去哪裡，都一樣那麼痛苦。
為什麼會痛苦呢？
佛陀說那是因為我們內心的渴愛
渴愛熄滅痛苦就熄滅
怎樣可以去除渴愛呢？ 就是透過修習八聖道
Sammy Leung Chi Kin said it very well:
when we are happy, we feel good about everything we do.
But when we are depressed, nothing seems enjoyable.
There was once a YouTuber who experienced something similar. She was feeling very low, so she decided to travel to lift her spirits.
However, even when she reached a beautiful place, she still felt unhappy.
Despite being with her partner, she remained discontent.
In the end, she returned from the trip still feeling unhappy.
It’s like a mangy dog that feels very itchy and keeps running around, trying to shake off that itch. But no matter how much it runs, it remains itchy.
The pain in our hearts is like a skin disease. If we don’t treat it, no matter where we go, we will still suffer.
Why do we suffer? The Buddha said it is because of our inner craving.
When craving is extinguished, suffering is extinguished.
How can we remove craving? By practicing the Noble Eightfold Path.
Video credit: FHProduction
video cred. to FHProduction :
快樂是世界性的 Happiness is universal
快樂是世界性的 Happiness is universal
一個人要快樂，其實並不用一定要信佛
但一個快樂的人，雖然他自己並不知道，但一定是體現了佛法
例如遇過基督徒天主教徒，他們也可以很快樂啊
為什麼他們會那麼快樂？ 那是因為他們不執著，具有很多善法
根據阿比達摩論，一顆善心，一定是柔軟、 寧靜、輕鬆、 敏銳、 熟練、 沒有煩惱的。那是快樂的
不一定是宗教教他們的，但他們有追求的時候，會說：‘做到就做到啦，做不到就算了，我也控制不到’ --誒，他們有無我的基本見解。
也有聽過有些天主教徒說：‘所有人都只是我們人生中的過客而已...' 誒，很棒，說出了無常和無我的真諦
他們並不知道，也不會標記：’這是無常、 這是無我、 這是苦‘ 但卻會這樣看的。
就算是沒有宗教的人，見過他們要面對比賽或競爭，也一樣會這樣想：‘我們平常心面對’--他們不會把一件事看得太重、 太嚴重，而是輕描淡寫地面對，不執著
因此一般人也可以擁有很好的精神健康啊！
例如不同的宗教也會鼓勵信徒去捐贈、 幫助別人。
無宗教的一般人也會做啊！有哪裡地震，就去捐錢，有空就去付出、 做義工
他們從中得到了快樂
例如天主教基督教很注重感恩，感謝上帝。一個感恩的人是很知足，很容易快樂的。
他們也教導謙卑、 原諒、 互相關愛等等，進一步減少煩惱，增加快樂
他們也有他們的十誡，持戒後也會感覺良好，格外快樂和有自信。
所以根本快樂是人人都可以做到的，一個體現正法的人就是快樂的人
只不過佛法比較 系統化和直中核心而已。
誰要快樂？ 就布施、 持戒和禪修吧！
誰要完全解脫苦、 達致最高的快樂？就實踐八聖道吧！
要知道痛苦的原因就是內心的渴愛和執著
去除渴愛就等於去除痛苦
而實踐八聖道就是去除內心渴愛的方法
這就是佛陀所說的四聖諦了
是否直中痛苦的核心？ 就只是這樣簡單而已...
A person does not necessarily need to believe in Buddhism to be happy.
However, a happy person, even if they do not realize it, must embody the teachings of Buddhism (Dhamma).
For example, Christians and Catholics can also be very happy.
Why are they so happy? This is because they are not strongly attached and possess many good qualities.
According to the Abhidharma, a good heart is tranquil, light, soft, suitable to work, proficient, and free from defilements. That is happiness.
It is not necessarily their religion that teaches them this, but when they pursue something, they say, “If I can do it, I will; if I can’t, then it’s fine; I can’t control at all”—they have a fundamental understanding of non-self.
It is also heard that some Catholics say, “Everyone is just a passerby in our lives…” Ah, that’s wonderful; it expresses the truth of impermanence and non-self.
They may not know it or label it as “impermanence,” “non-self,” or “suffering,” but they just see it this way.
Even those without religion, when facing competition or challenges, think the same: “Let us face it with euqanimity”—they do not take things too seriously or heavily but approach them lightly and without attachment.
Therefore, ordinary people can also have good mental health!
For instance, different religions encourage their followers to donate and help others. Non-religious people do this too! When there is an earthquake, they donate money, and when they have time, they volunteer. They find happiness in this.
For example, Christianity emphasizes gratitude, thanking God.
A grateful person is very content and easily happy. They also teach humility, forgiveness, and mutual love, further reducing defilements and increasing happiness. They have their commandments, and following them brings a sense of well-being, extra happiness, and confidence.
Thus, happiness is something everyone can achieve; a person who embodies the Dhamma is a happy person.
It's just that Buddhism is more systematic and directly addresses the core.
Who wants to be happy? Just practice generosity, observe precepts, and meditate!
Who wants complete liberation from suffering and to attain the highest happiness? Then practice the Noble Eightfold Path!
Understand that the cause of suffering is the craving and attachment within the heart.
Removing craving is equivalent to removing suffering.
Practicing the Noble Eightfold Path is the method to eliminate inner craving.
This is what the Buddha called the Four Noble Truths.
Is it directly addressing the core of suffering?
It’s just that simple...
做了那麼多功德好像都沒用？ merits done seem to be of no use?
做了那麼多功德好像都沒用？ merits done seem to be of no use?
我們做了那麼功德，不停發願要這樣要那樣，
至今為止的願望都是百分百成真嗎？
應該沒有人做到。因為成願需要許多條件的，沒有百分百這回事的。
求不得又痛苦，和喜歡的東西別離又苦，遇見不好的東西又苦
做了那麼多功德都好像沒什麼用，對嗎？
有用～我們做的功德讓我們認識到四聖諦
內心痛苦的原因乃是內心的渴愛
當渴愛熄滅，痛苦就熄滅
而導向痛苦熄滅的方法，就是八聖道：正確的見解、正確的思維、正確的說話、正確的行為、正確的謀生方式、正確的努力、正確的憶念、正確的定力
誰人能夠減少渴愛，痛苦立即減少
誰人能夠熄滅渴愛，痛苦立即熄滅
多勞多得，痛苦熄滅多少就取決於我們熄滅了多少渴愛
我們布施的功德不知何時才成熟
但實踐四聖諦的功德卻是即時成熟的。
We have done so many merits and continuously made wishes for this and that.
Have all our wishes come true 100% up to now?
There should be no one who can achieve that.
Because fulfilling wishes requires many conditions; there is no such thing as 100% certainty.
The pain of not getting what we want, the suffering of being separated from what we like, and the pain of encountering unpleasant things—all lead to the same suffering.
It seems that all the merits we have done are of little use, right?
No, they are useful—our merits help us encounter the Four Noble Truths.
The cause of suffering is our craving craving.
When craving is extinguished, suffering ceases.
The path leading to the cessation of suffering is the Noble Eightfold Path: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Stillness.
Whoever can reduce craving will immediately reduce suffering.
Whoever can extinguish craving will immediately extinguish suffering.
The extent to which suffering is extinguished depends on how much craving we have eliminated.
We do not know when the merits of our generosity will mature, but the merits of practicing the Four Noble Truths mature instantly.
牛頓 Newton
牛頓 Newton
據說牛頓在蘋果樹下，
突然， 一顆蘋果掉到他的頭上
然後他就悟到並發現萬有引力了
他對科學界和人類都有重大的貢獻
據說佛陀當年也在樹下，
但是是菩提樹
他觀察身心的不停生滅
突然， 無量的智慧“掉”到他的心中
然後他就悟到並發現四聖諦了
他發現痛苦的原因是因為內心的渴愛
渴愛的熄滅就是痛苦的熄滅
而導向痛苦止息之道就是八聖道：
正確的見解、正確的思維、正確的說話、正確的行為、正確的謀生方式、正確的努力、正確的憶念、正確的定力
牛頓為人類帶來科學的突破
佛陀為人類帶來精神健康
It is said that Newton was sitting under an apple tree when suddenly an apple fell on his head.
Then he realized and discovered the law of universal gravitation, making significant contributions to science and humanity.
It is said that the Buddha also sat under a tree, but it was the Bodhi tree.
He observed the constant arising and passing away of body and mind, and suddenly, boundless wisdom "fell" on his heart.
He then realized and discovered the Four Noble Truths.
He found that the cause of suffering is inner craving, and the cessation of craving leads to the cessation of suffering.
The path to the cessation of suffering is the Noble Eightfold Path: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right stillness.
Newton brought scientific breakthroughs to humanity, while the Buddha brought mental health to humanity
堅離地
堅離地
在廣東話有一句潮語， 叫做“離地” ， 指的是不貼近現實
而“堅離地” 指的是非常不貼近現實
什麼是離地呢？
就是認為身體是我、我的
認為心是我、我的
身心合在一起是一個自我
身心都一直轉變、無法掌控， 何來“自我”？
所以大家說這樣認為是否堅離地？
怎樣可以貼地些？
就是認為身體不是我、不是我的
心也不是我、我的
根本沒有一個自我存在
這就是堅貼地
’唉，很累‘ Ah, I am tired
’唉，很累‘ Ah, I am tired
如果有人說：’唉，很累‘
一般人不會再追問了
但如果是佛教徒，可能會問一條問題：’你是身累，還是心累呢？‘
誒～是有分別的
一般人身心會混作一團，認為身心合在一起就是一個完整的自我。
但佛陀教導， 身體是一部分，感受是一部分，記憶是一部分，意志是一部分，覺知又是另一部分。它們都不斷變異、 不是一個自我
所以身與心是兩回事來的
身累不一定心也累
有時心累身卻不累
但一般人身累心也會跟著累
有修行的佛教徒知道身心是分離兩回事來的
所以心累身不累時會禪修來讓心保持清爽與快樂
身累則直接去讓身體休息
為什麼？因為所謂的心累，就是煩惱之一的昏沉睡眠～
If someone says, "Ah, I'm so tired"
most people wouldn't ask further. But if it’s a Buddhist, they might ask a question: "Are you physically tired or mentally tired?"
Ah, there is a difference.
Most people tend to conflate body and mind, thinking that the combination of the two forms a complete self.
However, the Buddha taught that the body is one part, feelings are another part, memories are another part, will is yet another part, and awareness is a separate part.
They are all constantly changing and there is no 'self'.
So, body and mind are two different matters.
Being physically tired does not necessarily mean the mind is also tired. Sometimes the mind is tired while the body is not.
But generally, when the body is tired, the mind tends to follow suit for non-buddhist.
Practicing Buddhists understand that the body and mind are separate entities.
Thus, when the mind is tired but the body is not, they will meditate to keep the mind refreshed and happy.
But when the body is tired, they will go to take a rest
Why? Because what we call mental tiredness is one of the forms of defilements known as sloth and torpor.
生子屬高風險的事 Giving birth is high-risk
生子屬高風險的事 Giving birth is high-risk
生育兒女本身是一件很高風險的事情
因為事實上我們無法選擇誰來到我們的家庭裡投胎
例如在街上看過有一位老婆婆拖著他的兒子在行
她中年的兒子智力受損， 脫了一半褲子、露出底褲一起走
如果父母有得選擇， 又有誰願意讓這發生呢？
這世上根本沒有東西可以掌控到,都不是我們的
Having children is inherently a high-risk act
because, in reality, we cannot choose who comes into our family to be born.
For example, I once saw an elderly woman on the street dragging her son along.
Her middle-aged son had intellectual disability, wearing only half of his pants, exposing his underwear as they walked together.
If parents had a choice, who would willingly let this happen?
There is fundamentally nothing in this world that we can control; nothing truly belongs to us.
public hospital doctors 公立醫院醫生
public hospital doctors 公立醫院醫生
In Hong Kong, public hospital doctors are best able to see the realities of life.
A patient comes in for treatment, and while we want to take more time to delve deeper, the next patient is already pressing us, forcing us to let go and ask this patient to leave.
The next patient enters, and reluctantly, after a few minutes, we have to ask them to leave as well.
Similarly, our lives are like this. All the people we encounter rush in and then rush out. New environments and new people continuously dilute the old ones, making us have to let go of them; they cannot be held onto.
This phenomenon is suffering.
在香港, 公立醫院的醫生 ,最能看到人生的實相
這個病人進來看病,
當我們還想要多些時間深入探究;但後面的病人已經在逼迫我們了
讓我們不得不放手地請他離開
下一個病人進來, 迫於無奈, 過了幾分鐘又要請他離開
同樣地,我們的人生也是這樣
所有我們所遇到的人,他們匆匆到來, 然後匆匆離去
新的環境,新的人不斷沖淡舊的人
讓我們不得不放下他們, 留也留不住
這個現象是苦的
苦樂自知 We know our feelings best
苦樂自知 We know our feelings best
我們痛苦，實際上沒有人能完全明白我們的困境和感受
我們快樂，也沒有人能完全明白我們的感受
不論是苦還是樂，自己最清楚
不可能一直有人和我們分擔
然而佛教徒知道，
苦的原因就是內心的執著渴愛
一旦去除執著，痛苦就熄滅
因此如此明白並實踐的佛教徒並不用任何人來分擔憂愁
但強大的內心卻可以分擔別人的憂愁
Our suffering is something that no one can fully understand
Our happiness, too, is something that no one can completely grasp.
Whether it’s pain or joy, we understand ourselves best.
It’s impossible to have someone share our burdens all the time.
However, a Buddhist knows that the cause of suffering is the inner attachment and craving.
Once we eliminate attachment, suffering ceases.
Thus, a Buddhist who understands and practices this does not need anyone to share their sadness.
Yet, with a strong heart, he instead can help alleviate the sorrows of others.
瀑布 waterfall
瀑布 waterfall
就如沒有人能夠停止瀑布往下流
同樣地，也沒有天神和人類能夠阻止身體老、病、死
nobody can stop the waterfall
Similarly, no deities or humans could stop our body from getting old , getting sick , and dying
打嗝的狗 A dog who hiccups
打嗝的狗 A dog who hiccups
Have We Ever Hiccup? 😂
We want to stop, but we can't
Even if we are angry like this dog, we can't stop either.
So how can the body truly belong to us?
How can things we cannot control really be ours?
Video credit:
https://youtube.com/shorts/c0UWhMr2vI8?si=h4c_dXmVzrzQitYK
我們有試過打嗝嗎？
想停也停不到，就算好像這隻狗狗生氣也停不到
所以身體怎會是我們的呢？
控制不到的東西怎會真正屬於我們的呢？
video cred. to :
畸形嬰兒 malformed baby
畸形嬰兒 malformed baby
人生充滿不如意之事，如果有得選擇，誰會選擇這樣的結果？這是苦聖諦
導致這一切的出現，是源自於內心的渴愛。渴愛導致我們出生，遇到一切不如意之事。這是苦集聖諦
如果能夠將渴愛連根拔起，就不用再出生，就算今生面臨一切不如意事時也不會痛苦。這是苦滅聖諦
把苦滅掉的方法，就是實踐八聖道：正確的見解、正確的思維、正確的說話、正確的行為、正確的生活謀生方式、正確的努力、正確的憶念、正確的禪定
Life is filled with disappointments. If given a choice, who would choose such outcomes? This is the First Noble Truth of Suffering.
The cause of all this arises from the craving within the heart. Craving leads us to be born and to encounter all kinds of disappointments. This is the Second Noble Truth of the Cause of Suffering.
If we can uproot craving completely, we will no longer be born, and even when faced with all kinds of disappointments in this life, we will not suffer. This is the Third Noble Truth of the Cessation of Suffering.
The method to extinguish suffering is to practice the Noble Eightfold Path: Right view, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right stillness.
正念 Mindfulness
正念 Mindfulness
《正念》
在身心靈的圈子裡，我們常常聽到’正念‘ ，對嗎？
究竟正念是什麼東東呢？
正念源自於巴利文sammāsati。
如果照直翻譯，就是正確的憶念
廣義來說，任何遠離貪嗔癡種種煩惱的憶念就是正確的憶念。
傳聞為舍利佛尊者所著的《大義釋》中提到，例如十隨念中憶念佛陀、法、聖僧、戒、布施、天神；呼吸、死亡、身體的骯髒、涅槃等等；一律都叫具念。
例如我們憶念起一些佛法，這些都叫正念，佛陀說屬於念覺支，即是覺悟的因素（SN46.3)
但如果以最正統的定義，正念是指四念住中的念（MN141)。
即對於身體/感受/心/法的念，覺知它們的生滅，以達到放下執著的效果。
念（sati) 也一定伴隨於一切善心。論師定義它為讓心能清楚地在當下覺知目標。它的特徵是對目標念念分明而不忘失，穩定心於目標，守護心免於貪嗔癡。
假如一個人專注地作惡，那一刻不是正念了；因為心那時已經受污染；而正念恰恰就是守護心免於貪嗔癡
對一般沒有學過禪修的人來說；Por Khao Wanchart Yimme 說，單單讓這顆心活在當下，覺知當下所做的東西，當下所發生的東西；這個已經是修行，已經是四念住了。
一旦一個人正念越多越密集；他的記憶力就會越強，會越聰敏（AN5.13）
Mindfulness
Mindfulness
In the circle of spirituality or psychology, we often hear the term "Mindfulness," right?
What exactly is Right Mindfulness?
Right Mindfulness comes from the Pali word sammāsati. If translated literally, it means "right recollection."
In a broader sense, any recollection that is away from greed, hatred, and delusions is considered right recollection.
According to the Big Commentary attributed to Sariputta, it mentions practices such as Recollections of the Buddha, the Dhamma, the Sangha, precepts, generosity, deities; breathing, death, the impurity of the body, and Nibbana, —all of these are considered as having mindfulness.
For example, when we recall certain aspects of the Dhamma, these are also considered Right Mindfulness. The Buddha stated that this belongs to the enlightenment Factors (SN46.3).
However, in the most orthodox definition, Right Mindfulness refers to the mindfulness in the Four Foundations of Mindfulness (MN141).
This involves being aware of the body, feelings, mind, and Dhamma, recognizing their arising and passing away to achieve the effect of letting go of attachments.
Mindfulness (sati) is always with all wholesome states of mind. The commentators define it as allowing the heart to clearly be aware of the objective in the present moment. Its characteristic is having clear awareness of the objective without forgetting it, stabilizing the mind on the objective, and guarding the heart against greed, hatred, and delusion.
If a person is focused on doing evil, that moment does not involve Right Mindfulness because the mind is already tainted. Right Mindfulness, in fact, protects the heart from greed, hatred, and delusion.
For those who have not studied meditation, Por Khao Wanchart Yimme says that simply letting the heart live in the present, being aware of what is being done now and what is happening now, is already a form of practice and belongs to the Four Foundations of Mindfulness.
Once a person's mindfulness becomes more frequent and intense, their memory will strengthen, and they will become more intelligent (AN5.13).
分辨是否佛法
分辨是否佛法
談到如何分辨一樣東西是否佛法，
根據佛陀的教導，就要看看那個法是否導向厭離世間，讓人離貪，寂靜；轉起證智，正覺和涅槃（AN7.83)
如果是，那就是佛陀的教導
如果不是，那不是佛陀的教導。
這個是原則，也是佛陀的教法獨有的
如果是外道，他們可能也會教導捨離，捨棄；但最多只會教導到禪那。一到禪定就到終點了。
但佛陀就教導，連這個禪定也不要執著（MN113）
其實是：一切法都不應執著！（SN35.80）
真正核心達到精髓的佛法，一定是導人放下的
所以唯有佛陀的教導才可以讓人抵達涅槃。
其他關於理財，怎樣用錢，夫妻關係，業力，因果等等（其實還有非常多板塊的內容）；佛陀其實都有教導；只要是導向心靈提升的，讓人得到無過失的快樂的，讓人得到福祉的；那也是善說；只不過這些是共外道的。
<<讓你一說就明的八正道>>
<<讓你一說就明的八正道>>
想解脫一切苦，心中只有快樂嗎？
非常簡單，不難！修八正道就可以了—這是佛陀對我們的保證。
只有在有八聖道的法、律之中，才可以找到心中沒有苦，只有快樂的人（即阿羅漢）（DN16）
八正道是:
1. 正見
2.正思維
3.正語
4.正業
5 .正命
6.正精進
7.正念
8.正定
假如要獲取解脫， 首先， 您要有正見，您要知道這個世間是苦的，這個身心是苦的。它們苦，是因為它們總是處於轉變當中，之前有，現在沒有；現在有，將來也會沒有。而且您沒辦法完全掌控它們，就算是我們的身體和心也是這樣。所以佛陀說它們是苦。
知道後，我們要做一個正人君子，不要想壞的（正思維），不要說壞的（正語），不要做壞的（正業和正命）。努力去除自己的不善和貪嗔癡，只想善的只說善的，只做善的—努力培育這些善法（正精進）
因為我們所作所為都是正氣凜冽的，所以我們將無愧於心，不會後悔。當心靜下來的時候，我們總是想起自己的善事，所以心會感到很喜悅和平靜。（AN10.1）
佛陀說這個身心是苦的，是真的嗎？有了較為平靜的心後，我們便會開始留意自己的身心，時時憶念和思維這個身心，很快就會看到它們不斷轉變；無法掌控，沒有實體和自我；潛藏和帶來痛苦、或本身就是苦的特質（正念）如實觀或思維身心的無常、苦、無我， 一樣可以生起智慧， 兩個方法也可以。
越這樣看心會越平靜和集中，因為心越能夠放下這個身心和世間。 有時選一個禪修方法， 例如看呼吸， 甚至可以進入很深的禪定， 例如禪那。（世間正定）利用這個禪定的力量， 再繼續培育正念與正定。心有定時修正念會更容易看到身心的特質和真相， 當看到真相時， 又更能放下和得到平靜， 它們相輔相成。
當這樣的智慧累積得夠時，心力足夠時，心會集中起來，進入很深的禪定或禪那（出世間正定）。在定中看到某些東西生滅兩三次。心便會放下被覺知的對象，逆流返回這個心， 這個覺知者。就在逆流遇見知者的一瞬間，心的「殼」裂開，即包裹著我們心的煩惱被聖道剝開，於是光明顯現，心契入空、光明、愉悅—這是看到沒有精神和物質現象，不生不滅的涅槃了。 這是我們證果的時候（隆波帕默2020年3月4日開示）
只要見過涅槃一次，就會斬斷某些煩惱，證初果
第二次經歷這樣的情況，就是證二果
第三次經歷這樣的情況，就是證三果
第四次經歷這樣的情況，就是證阿羅漢果
證悟阿羅漢果後，心中只有快樂，不再有痛苦。
簡單嗎？如果覺得簡單，當下便立即實行吧！
實行得正確，很快便會得到如佛陀般的快樂。
《中道》
《中道》
《中道》
什麼是中道？
看看這一幅圖的鐘
9 和 3 是兩個極端， 12 就是中道
佛陀所說的中道，並不是我們所想像的中道。
佛陀在轉法輪經說，9和3 都是 兩個極端。
9 是享受感官欲樂，
例如眼看見悅意的影像
耳朵聽見好聽的聲音
鼻子嗅到好嗅的氣味
舌頭嚐到好嚐的味道
身體接觸到好的觸感
佛陀說，這是下劣的、粗俗的、凡夫的、非聖者的、不伴隨利益的
3是什麼？ 就是自我折磨。例（如極端的苦行，折磨自己的身體，讓心緊盯苦悶，讓自己白白受苦，心卻沒有提升）
佛陀說，這也是苦的、非聖者的、不伴隨利益的
12，真正的中道是什麼？ 就是八聖道，即：正見、正思維、正語、正業、正命、正精進、正念、正定
比方說，正見和正思維。
佛陀說，正見就是知道四聖諦，知道這副五取蘊，這副身心是苦！ 有誰覺得身心是快樂的，讓人滿意的？ 噢～那就永遠不能放下身心，抵達涅槃。
如果我們當下還是不斷在想型男美女啊，音樂啊，香味啊，美食啊，好摸的東西啊，貪睡啊，貪名利啊，貪美啊；還在怨恨啊，想傷害別人啊
那麼在當下已經不是在走上中道了
我們的中道，Ajahn Golf 形容是煩惱的中道。
就是在禪修的時候：唉，有些倦了，佛陀說中道啊，不如去睡啦！
還是打坐的時候，又說，中道啊！不用打坐那麼久啦！
或者布施，持戒，禪修的時候；又說，唉！中道啊！ 這些都不用啦！
這就是煩惱的中道，而不是佛陀的中道。
不過對於一般人來說，怎樣定義中道，就各有不同。
可能是9 上一個刻度， 兩個刻度，14個刻度
也可能是3 上一個刻度， 兩個刻度，14個刻度
但如果說，實際上，秒針放在哪個刻度，可以最快去除煩惱，變得開開心心？ 那就是放在12 那裡。
"The Eightfold Path: None Can Be Missing"《八聖道缺一不可》
"The Eightfold Path: None Can Be Missing"《八聖道缺一不可》
《八聖道缺一不可》
我們常把整個佛法修行等同於禪修
但其實不是的
整個佛法修行是八聖道的修行，八個因素缺一不可
初始階段要確立正見
【正見】
正見就是明白四聖諦：
之所以會痛苦，是因為內心自私的渴求
如果想把痛苦熄滅，就要透過八聖道把內心自私的渴求剷除
【正思維】
一旦具有正見，想要滅苦；就自然會有正思維
正思維是什麼？就是所思所想都傾向於離慾，離惡意，離傷害。 為什麼連同遠離惡意和傷害的思維？因為都屬於渴求的一種--不想要；都是苦因。而且一有嗔恚，內心即時就會痛苦了。
【正語】
一旦思維都是導向遠離煩惱後，所說的話都會遠離煩惱，受道德的規範；我們稱為正語：不說謊，不挑撥離間，不尖酸刻薄，不說廢話、 說不適時、 沒有分寸的說話讓人厭惡
【正業】
假如連說話都管好；較粗糙的身體行為都會傾向於遠離煩惱、清明、受道德的規範：不殺生、 不偷盜、 不從事性不端、 不飲酒吸毒。這些屬於正業
【正命】
如果連行為都管好，自然所從事的職業都會是遠離煩惱，遠離傷害他人，受道德規範的。這屬於正命
【正精進】
一旦思想、語言、行為都受道德規範，遠離煩惱；心就會更加清醒和有智慧。會知道任何的不善心都會讓心沉重、痛苦、不舒服，帶來許多諸多例如是非、智者譴責、沒自信、懲罰等不好的後果；而任何善心都會讓心輕鬆、快樂、舒服，帶來自信、許多讚賞、和利益。
於是便會自發努力提升善法，抑制不善法
例如如果貪心生起，就思維所貪求事物的無常和帶來的痛苦
淫欲生起，就會思維身體的不乾淨
對食物執著貪婪，就修習厭惡食物的思維（食厭想）
惡意生起，就修習慈悲心
許多不受控的思想，就回來修禪定
如果自大自卑，就思維無常或無我(Ref. AN9.1)
如果昏沉懶惰，就奮起精進（AN1) 等等
這是正精進
【正念】
當心因為正精進而更加遠離煩惱，遠離貪欲與嗔恚等五蓋；就會更加平穩和平靜；如Ajahn Brahm 所說符合有效修習正念的條件。正念是正確的憶念，憶念覺察自己和他人身心的生滅、無常、苦、無我，進一步去除煩惱和執著
【正定】
當心越來越清淨，就越來越容易生起定力。如果能夠進入禪那，就會沒了身體；就這樣看見了無常。隨著定力深入下去，越來越多東西消失，也看見無常。當從定力退出來後，重新感知到剛才消失的東西，也看見了無常和身心的負擔和苦。如果根據Ajahn Brahm 的教導，道果可能在這時生起。
就算未能進入禪那，因為內心的定力，心保持中立中捨；便深化了前七個去除煩惱的因素。
當八聖道圓滿的時候，就能證悟道果涅槃。
"The Eightfold Path: None Can Be Missing"
We often equate the entire practice of Buddhism with meditation, but this is not the case.
The entire practice of Buddhism is about the Eightfold Path, where all eight factors are essential. In the initial stages, we must establish Right View.
[Right View]
Right View means understanding the Four Noble Truths:
The reason for suffering is the selfish craving within the mind .
To extinguish suffering, we must eliminate this selfish craving through the Eightfold Path.
[Right Intention]
Once we have Right View and desire to end suffering, Right Intention naturally follows.
What is Right Intention? It is the inclination of our thoughts and intentions toward renunciation, away from malice and harm.
Why include thoughts that move away from malice and harm? Because they are also forms of craving—not wanting something or someone; they are causes of suffering too. When there is anger, the mind immediately experiences pain.
[Right Speech]
Once our thoughts are directed away from defilements, our speech will also be free from troubles and guided by moral standards. We call this Right Speech: not lying, not sowing discord, not being harsh, not speaking uselessly, and avoiding inappropriate or excessive speech that annoys others.
[Right Action]
If we can manage our speech, our more coarse bodily actions will tend to be free from defilements, pure, and morally guided: not killing, not stealing, not engaging in sexual misconduct, not consuming alcohol or drugs. These constitute Right Action.
[Right Livelihood]
If our actions are well-regulated, then our occupations will naturally be away from defilements, avoiding harm to others and adhering to moral standards. This is Right Livelihood.
[Right Effort]
Once our thoughts, speech, and actions are morally guided and free from defilements, the heart will become clearer and wiser.
We will recognize that any unwholesomeness weigh down the heart, causing pain and discomfort, leading to many negative consequences like disputes, criticism from the wise, lack of confidence, and punishment;
while any wholesome thoughts will lighten the heart, bringing joy and comfort, leading to confidence, praise, and other benefits.
Thus, we will spontaneously strive to cultivate wholesome qualities and suppress unwholesome ones.
For example, if greed arises, we contemplate the impermanence and suffer-inducing nature of the things we desire.
If lust arises, we reflect on the impurity of the body.
If we become attached to food, we practice the thought of disgusting nature of food
If malice arises, we cultivate loving kindness and compassion.
For many uncontrolled thoughts, we return to practicing stillness.
If we experience arrogance or self-ambasement, we contemplate impermanence or non-self (Ref. AN9.1).
If we feel drowsy or lazy, we energize ourselves (AN1), and so on.
This is Right Effort.
[Right Mindfulness]
When the mind, through Right Effort, is further distanced from defilements and from the five hindrances like greed and anger, it becomes more stable and peaceful; as Ajahn Brahm says, this meets the conditions for effectively practicing mindfulness.
Right Mindfulness is correct recollection, being aware of the arising and passing away, impermanence, suffering, and non-self of body and mind of oneself and others, further removing defilements and attachments.
[Right Stillness]
As the mind becomes purer, it becomes easier to generate stillness. If one can enter jhana, the body ceases to be perceived; thus, one sees impermanence. As stillness deepens, more things disappear, revealing impermanence. When one exits from this stillness, one re-perceives the things that just vanished, also recognizing impermanence and the burdens and suffering of body and mind.
According to Ajahn Brahm's teachings, the path and the fruit may arise at this moment.
Even if one cannot enter jhana, due to the strong stillness of the heart, one maintains a neutral and detached state; this deepens the previous seven factors that eliminate defilements.
When the Eightfold Path is complete, one can attain enlightenment and nibanna.
<<未來是確定還是不確定?>>
<<未來是確定還是不確定?>>
如果說， 未來是完全確定的話， 那不是佛陀的教導
根據<<經集>>義註，每天清晨大概5-6am， 佛陀都會進入大悲定審視世間， 檢查那天可以渡化哪些人
也會在2-4pm 檢查一次
為什麼？就是因為這個世界有非常非常多不確定的條件因素， 一直在轉變， 是不穩定的。
假如未來真的是固定的話， 佛陀就只需在覺悟後一次過檢查一次， 然後順著劇本走就行了。
然而， 未來也不是我們能夠掌控的， 我們每個人的選擇、意志和未來都是條件組合的。 我們以為自己能夠選擇？ 傻啦。 當遇到這一系列不可數的條件， 我們根本不能選擇， 我們是一定會這樣選擇， 我們其實不能掌控。但一旦造下了這個選擇， 您就一定要承擔後果。
現在告訴您什麼在影響您的命運。 帕奧禪師說， 那是努力、智慧和業力。假如想得到您所欲求的結果， 就要在這三方面入手。要努力、培育智慧和造許多善業
但當您成功了， 如果您自滿、自大， 您就笨了
當您失敗了， 如果您自卑， 您就笨了
為什麼？ 因為連您這個努力、智慧和業， 也不是您的； 是由條件組合的! 為什麼您會這樣去做、去著手？ 因為看了這篇文章和其他的條件組合在一起。 如果您失敗了， 也不是您的錯， 是過去無我的惡業在作崇
但就算這篇文章的資訊，也不是筆者的， 那也是條件組合的。 從哪裡來？ 佛經和帕奧禪師。 根本沒有任何東西屬於任何人， 只是不斷生滅的條件組合而已。
佛教既不是宿命論，也沒有在說自由意志
佛教在這兩者中間
當時舍利佛尊者就是聽了阿說示尊者以下這句偈頌後， 便證了初果：
諸法因緣生
諸法因緣滅
我佛大沙門
常作如是說
我們有沒有明白到偈頌的內容？
DeepSeek and anology of buddhism DeepSeek 和佛教的譬喻
DeepSeek and anology of buddhism DeepSeek 和佛教的譬喻
誰想以最快速度獲得最多智慧？
學Deep Seek 這樣囖～
約2600年前，當菩薩在菩提樹證悟佛果時，他通了～
完全通了一切的知識，知道一切的東西，他證得了全知之智
有一次，佛陀拿起了一點點申恕樹葉後問比丘:‘你們怎麼想?我手中的樹葉多還是樹林的多呢?’
比丘答後者
佛陀便說，自己證悟而知道的東西，比他說出來教導我們的東西更多。（SN56.31)
為什麼？其他的知識對我們取得的利益不是很大。
雖然其他多種多樣的知識佛陀也有教導或略略涉獵，例如：心怎樣運作、物質粒子的構成、連貫宇宙萬物的條件關係、宇宙的構成、業力的運作、生活軟技巧、怎樣賺錢理財、怎樣經營夫妻關係、怎樣交朋友、超能力、管理學、健康長壽的要訣、不同的生命境界、怎樣滿願、怎樣讓人人見人愛、怎樣平息爭論、文學、怎樣說話、邏輯推論、相學、社會現象
但佛教的核心就是怎樣將苦完全滅掉，怎樣取得最高永恆的快樂。
而人生在世，我們的目標都是離苦得樂；所以這樣的智慧已經夠了，對嗎？
所以我們學習佛陀的教導，就等於已經在喝智慧的精華液了。
Who wants to gain the most wisdom at the fastest speed?
Learn Deep Seek!
About 2,600 years ago, when the Bodhisattva attained Buddhahood under the Bodhi tree, he understood everything—
He comprehended all knowledge and knew all things; he attained the wisdom of omniscience.
Once, the Buddha picked up a few leaves from a tree and asked the monks: "What do you think? Are there more leaves in my hand or in the forest?"
The monks replied, "In the forest."
The Buddha then said that what he had realized and understood was far greater than what he had teach us. (SN 56.31)
Why? Other knowledge does not provide us with significant benefits.
Although the Buddha taught or touched upon various types of knowledge—such as how the mind operates, the composition of material particles, the conditional relationships connecting all things in the universe, the makeup of the universe, the workings of kamma, soft skills for living, how to earn and manage money, how to maintain marital relationships, how to make friends, supernatural abilities, management, secrets to health and longevity, different realms of existence, how to fulfill wishes, how to be loved by all, how to settle disputes, literature, how to speak, logical reasoning, physiognomy, social phenomena—
the core of Buddhism is how to completely extinguish suffering and achieve the highest eternal happiness.
In life, our goal is to be free from suffering and attain happiness; thus, this wisdom is already sufficient, right?
So, learning the Buddha's teachings is like drinking the essence of wisdom.
簡易版四聖諦 Simple version of the four noble truth
簡易版四聖諦 Simple version of the four noble truth
人生在世，最重要是開心！
想要許多錢，是為了開心
想要地位，是為了開心
想要名譽，是為了開心
想要權力，是為了開心
想要伴侶，是為了開心
但活了那麼久，我們仍未真正地開心和滿足；因為方向錯了。
無論得到什麼，開心了一會兒後轉趨平淡、 乏味和不滿足；然後再追求其他的東西；永無止境，永不滿足；痛苦比快樂還多。
碰見不好的人事物就痛苦；
追求不到想要的人事物也痛苦
失去讓人滿意的人事物也是痛苦
憂愁、 悲傷、 擔憂、 生氣、 妒忌；這些負面情緒也是痛苦
這個無法真正掌控、 不斷變異、 受轉變壓迫的身心；也為我們帶來許多問題、負擔和痛苦。
帶來痛苦的原因是什麼？ 就是內心自私的飢渴和貪婪--貪求要這樣，貪求不要這樣。
貪求一不被滿足，就肯定會帶來種種負面的情緒。又有誰的渴求會一直被滿足？所以痛苦是一定的。
怎樣把苦熄滅？就是把內心的飢渴熄滅
有什麼方法導向苦的熄滅？model answer 是八聖道，但如果簡單濃縮下來，就只是戒、定、慧
戒就是不要傷害自己，不要傷害別人；不要因自己的貪婪、惡意和痴迷這些煩惱而為自他帶來痛苦；無論所思、所說、所作也是如此
當有道德的規範，心中的煩惱就會大大被限制下來，內心的躁動燥熱也會減輕；也不會因為犯錯而後悔；心就會較易平靜下來。
關於內心的定力，Ajahn Brahm 教導，要訣就是‘Relax~ to the max~'
如果我們拿起一杯水，把它死死盯著，它會平靜下來嗎？不～它只會晃得更厲害
但當我們把它放下，放到桌子上；它就會慢慢～慢慢靜止下來
同樣地，當我們把身心完全放鬆、放下，心便會慢慢產生平靜和安定；而且慢慢會帶來滿足和幸福感。
啊～這樣才是真正的快樂嘛！
當內心有定力而生起的快樂時，根本不用美好的影像、聲音、氣味、味道、觸感；甚至是財富、名譽、地位等等的世間產物來填滿自己內心的空虛；已經夠快樂了！
但痛苦的禍根還未斷除。禍根就是我們的自私渴求。如果我們執著某樣東西，它肯定會為我們帶來痛苦的。渴求的那一刻心已經不舒服了，更不用說求不得、失去它、遇見不好的東西時所產生的痛苦。
因此如果不想痛苦，就要在心平靜有定力的時候思維或覺察世間一切人事物不斷變異、無法掌控、不能持續的特質
也思維或覺察身心不斷變異、無法掌控、不能持續的特質
以達到放下執著和渴求的效果。
如果修習真的有效，就不會因為世間的種種、身體或心而痛苦
當內心的自私和渴求越多；痛苦就越多
當內心的自私和渴求越少；痛苦就越少
當完全沒有自私和渴求；那就完全沒有痛苦囖～
沒有自私和渴求，並不是什麼也沒有；而是能在擁有的同時沒有痛苦；能更加理智、準確和敏銳地面對一切；能夠生產創造更多東西，為世間和自他帶來更大的價值
每一個人，不論宗教、膚色、學歷、貴賤、貧富都能體驗到這永久不變的法則----四聖諦：苦、苦的原因、苦的止息、導向苦滅之道
《Easy version of Four Noble Truth》
Life is all about being happy!
Wanting a lot of money is for happiness.
Wanting status is for happiness.
Wanting reputation is for happiness.
Wanting power is for happiness.
Wanting a partner is for happiness.
But after living for so long, we still haven't truly found happiness and satisfaction; because our direction is wrong.
No matter what we obtain, the happiness fades after a while, becoming dull, boring, and unsatisfactory; then we pursue other things endlessly, never satisfied, leading to more suffering than joy.
Encountering unpleasant people or situations brings pain;
not being able to attain what we desire also brings pain;
losing fulfilling people or things is painful too.
Worries, sadness, anxiety, anger, jealousy—these negative emotions also cause suffering.
This uncontrollable, constantly changing body and mind brings us many problems, burdens, and pain.
What causes this suffering? It is the inner selfish craving and greed—wanting things to be this way, not wanting them to be that way.
When cravings are not satisfied, they definitely lead to various negative emotions. Who's craving is always satisfied? Therefore, suffering is inevitable.
How can we extinguish suffering? By extinguishing the inner craving.
What methods lead to the cessation of suffering? The model answer is the Noble Eightfold Path, but if we simplify it, it boils down to precepts (sila), stillness (samadhi), and wisdom (pranna).
Precepts means not harming ourselves or others; we should not bring suffering to ourselves or others due to our greed, hatred, and ignorance. This applies to our thoughts, words, and actions.
When there are precepts, our inner troubles will be greatly restrained, and the agitation and heat in our hearts will lessen; we won't regret mistakes as easily; our minds will become calmer and more still.
Regarding inner stillness, Ajahn Brahm teaches that the key is to "Relax~ to the max~."
If we hold a glass of water and stare at it intensely, will it calm down? No, it will only shake more.
But when we put it down on the table, it will slowly settle down.
Similarly, when we fully relax and let go of our body and mind, our hearts will gradually find peace and stability, bringing contentment and happiness.
Ah—this is true happiness!
When joy arises from a still mind, we don't need beautiful images, sounds, smells, tastes, or even wealth, reputation, or status to fill the emptiness inside; we are already content!
But the root of suffering has not yet been uprooted. The root is our selfish cravings. If we cling to something, it will certainly bring us pain. The moment we crave, our hearts already feel uncomfortable, let alone the pain from not getting it, losing it, or encountering unpleasant things.
So if we don't want to suffer, we must think or be aware of the constantly changing, uncontrollable, and impermanent nature of everything in the world when our minds are calm and still.
We should also contemplate or be aware of the ever-changing, uncontrollable, and unsustainable nature of our body and mind to achieve the effect of letting go of attachment and craving.
If the practice is truly effective, we won't suffer from the various worldly matters, our bodies, or our minds.
The more selfish and craving we are in our hearts, the more suffering we will experience; the less happiness we have
The less selfish and craving we are in our hearts, the less suffering we will feel, the more happiness we have
When there is no selfishness and craving at all, there will be no suffering, only happiness!
No selfishness and craving do not mean having nothing; rather, it means being able to possess without suffering; being more rational, accurate, and agile in facing everything; being able to create and produce more, bringing greater value to the world and ourselves.
Everyone, regardless of religion, skin color, education, wealth, or poverty, can experience this unchanging truth—the Four Noble Truths: suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering.
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