核心佛法 Core Dhamma

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.

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... 

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)

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

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...

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… 

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!

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.

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.

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...

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:

https://www.youtube.com/watch?v=R4e7vcvDgHw 

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).

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)

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～

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》

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.

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?

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)* 

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》

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

‘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...

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...

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~ 😂

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...

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。

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

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.

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，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.

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

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 :

https://www.youtube.com/watch?v=h6b45be6XO8&t=80s

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... 

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.

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

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

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.

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 

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.

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

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 :

https://youtube.com/shorts/c0UWhMr2vI8?si=JR8iLM6y3r48F5ER

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》

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

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).

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。 

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》

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。

《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.  

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？

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.

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.