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《合情合理、邏輯嚴密的業果法則 A Rigorous Explanation of the Law of Kamma คำอธิบายอย่างเคร่งครัดเกี่ยวกับกฎแห่งกรรมและผลกรรม Giải thích nghiêm ngặt về quy luật nghiệp quả》
《合情合理、邏輯嚴密的業果法則 A Rigorous Explanation of the Law of Kamma คำอธิบายอย่างเคร่งครัดเกี่ยวกับกฎแห่งกรรมและผลกรรม Giải thích nghiêm ngặt về quy luật nghiệp quả》
就好像我們打麻雀，如果我們不懂遊戲規則，很自然地就會亂打一通、輸得很慘
但如果我們懂得遊戲規則，就會聰明、有策略地打牌，隨時贏到盤滿缽滿（笑）
人生也一樣。如果我們不懂遊戲規則，就會亂打一通，最後輸得很慘
但如果我們懂得遊戲規則，就會聰明、有策略地過我們的人生，隨時贏到盤滿缽滿
贏呢，不是用金錢、名譽、權力、地位來衡量的，而是快樂的程度
就算我們得到許多金錢、名譽、權力、地位，但不快樂，這也沒用！
那麼這個遊戲規則是什麼呢？
就是業的法則：
有這樣的因，就有這樣的果
有那樣的因，就有那樣的果
我們常說‘業’（kamma），但究竟什麼是‘業’呢？
佛陀把它精準定義為‘意圖’（AN6.63）
業，又有分
身業：促成身體行為的意圖
口業：促成話語的意圖
意業：促成思維、情緒的意圖
我們每想一次、每說一句、每做一次，甚至微細至每一秒、每一毫秒鍾，我們都在造業
業是微細到如此程度！
不善的業會帶來不好結果
善的業會帶來好的結果
問題來了。什麼是不善的業呢？
只要任何思想、說話、行為是帶有貪、嗔、癡--任一種煩惱--的話，那就是不善業
任何思想、說話、行為是乾淨、不帶任何貪、嗔、癡的話，那就是善業（AN10.47）
貪是什麼呢？ 就是心想把東西佔為己有，納為是‘我的’的自私心。那時心是饑渴的、沉重的、魔性的、燥熱的。貪生起的時候，可以有平淡的感受，也可以覺得開心。我們可以自己留意一下
嗔是什麼呢？ 就是心的排斥、厭惡。
妒忌、吝嗇、後悔、生氣、害怕、悲傷---全部都屬於嗔！
嗔心生起時，心一定是痛苦的！
癡是什麼呢？ 就是心好像鋪了層砂那樣，不得清晰、清明。此時無法分辨是非對錯、善惡，看不見整個世界的真相：無常、無我、不讓人滿意性、條件組合性。
當心散亂、昏沉、猶疑不決、搖擺不定（不銳利、不清晰）的時候，那時就有癡！
雖然當貪心生起時，有時我們可以體驗到快樂。
但其實任何煩惱若生起，必然是伴隨壓力、沉重、混亂、灰暗的。
煩惱的極端就是處於人間地獄的狀態---極端的壓力、沉重、黑暗、痛苦、煎熬。
要不然，為什麼‘煩惱’叫‘煩惱’？
所以一旦任何不善業造下了，它就會有痛苦的傾向，構成導向未來痛苦的影響力。
意圖的影響力，就是‘業力’
而如果一顆心是乾淨，遠離任何貪、嗔、癡的話，那就會是清爽、愉悅、光明、輕鬆、輕快、寧靜、集中、柔軟、適合工作、熟練、正直的
這樣的善業一旦造下，就很自然會有快樂的傾向，構成導向未來快樂的影響力。
每一個意圖-哪怕是最微細的意圖--都對未來有影響力，這點是毋容置疑的。
每一秒我們的所作所為，都在影響我們下一秒的狀況，它們都有相互的關聯。
有時只是想想：‘嗯，壽司郎頗好吃的’
想完以為沒後果？（笑）
當有一天我們有空、肚子餓、心情好，各種條件組合在一起時，這個想法的影響力就會成熟了—‘哦！不如今天吃壽司郎吧！’，然後我們就會去吃壽司郎了（笑）
業呢，是無法被消除的
當我們做錯了事，弄到全世界人都知道了。我們可以把它抹掉嗎？
有人試過求神拜佛，然後第二天所有人完全忘了昨天發生的事情嗎？
業是不能被消除的。只能透過在當下做好、彌補，而稀釋它的影響力
例如我們曾經做錯了，弄到聲名狼藉。但由現在開始改過自新，慢慢別人就會對我們改觀、重獲名聲。但我們曾經做錯了事情這個事實，是永遠不能被抹掉的。
任何我們在人生中遇到的不好的遭遇，全部都是過去不善業的結果
任何我們在人生中遇到的好的遭遇，全部都是過去善業的結果。
微細到，就連我們每一分、每一秒所遇見的影像、聲音、氣味、味道、觸感，突然冒起來的思想、記憶和情緒，這都是善業或不善業在結果。
任何業，一旦遇到合適的條件，就會結成果報。
但我們不能把業力當作是推卸責任的藉口。
因為每一個顯現的現象，都是由無數個條件組合而成的。業只是其中一個影響的因素而已。
例如，天氣冷，我們卻不添衣。
到最後病了，我們要賴業力嗎？
雖然生病時那種痛苦的身體感受，的確是過去的不善業在起作用、成熟。
但明明就是我們疏忽不添衣！
一件事是否成功呢，也是由無數個條件組合而成的。
但大致有三大要素：
1. 努力 2.智慧 3.業力
只有在我們努力過、運用過智慧，但仍然失敗，這才可以賴一賴業力（笑）
但其實還有許多其他的條件有待我們去分析這次的失敗的！
有時我們不小心、疏忽大意而做錯事、傷害了別人，這有不善的業力嗎？
還是有的。
因為疏忽大意、不小心，本身就是癡根在起作用—1.我們的心被蒙蔽，看不清真相、沒有周全的考慮。2.而且它散亂、不集中。
有兩種煩惱在顯現
影響業力大小的因素有許多個。其中一個就是我們造業的對象
有讀過Physics 嗎？我們用力推一樣東西，但我們其實自己也在承受著同樣的力度
同樣地，我們每一個意圖生起，也有其反作用力。
一個人的心越骯髒，我們去對他施予任何的行為、說話、思想，那個反彈回來的業力就越少
相反地，如果一個人的心越乾淨，我們去對他施予任何的行為、說話、思想，那個反彈回來的業力就越大
如果一個人的心完全乾淨，一點貪、嗔、癡都沒有，我們去對他施予任何的行為、說話、思想，那個反彈回來的業力就非常大了。他們的心無論是善的、還是惡；好的、還是是壞的—通通都不接受、不執著，當下就立即反彈回來，還給我們。
保證今生就會見到結果，不用等到來世！
就好像我們把電筒的光射向骯髒的鏡面，反彈回來的光只有一點點。
但如果我們把電筒的光射向完全乾淨的鏡面，反彈回來的光就非常耀眼了。
這就是業力的法則了
**English**
Just like playing mahjong: if we don’t understand the rules of the game, we will naturally play randomly and lose badly.
But if we understand the rules, we will play smartly and strategically, and can win a full table at any time (laugh).
Life is the same. If we don’t understand the rules of the game, we will play randomly and end up losing badly.
But if we understand the rules, we will live our lives smartly and strategically, and can win a full table at any time.
Winning here is not measured by money, fame, power, or status, but by the degree of happiness.
Even if we gain a lot of money, fame, power, and status, if we are not happy, it is useless!
So what is this rule of the game?
It is the law of kamma:
With such a cause, there is such a result.
We often talk about “kamma,” but what exactly is “kamma”?
The Buddha precisely defined it as “intention” (AN 6.63).
Kamma is further divided into:
- Bodily kamma: the intention that leads to bodily actions
- Verbal kamma: the intention that leads to speech
- Mental kamma: the intention that leads to thoughts and emotions
Every time we think, every time we speak, every time we act—even down to every second and every millisecond—we are creating kamma.
Kamma is that subtle!
Unwholesome kamma brings bad results.
Wholesome kamma brings good results.
The question arises: What is unwholesome kamma?
Any thought, speech, or action that is accompanied by greed, aversion, or delusion—any one of these defilements—is unwholesome kamma.
Any thought, speech, or action that is pure and free from greed, aversion, and delusion is wholesome kamma (AN 10.47).
What is greed?
It is the selfish mind that wants to take things as “mine.” At that moment the mind is hungry, heavy, demonic, and heated. When greed arises, there can be neutral feelings or even pleasant feelings. We can observe this ourselves.
What is aversion?
It is the mind’s rejection.
Jealousy, stinginess, regret, anger, fear, sadness—all of these belong to aversion!
When aversion arises, the mind is definitely suffering!
What is delusion?
It is as if a layer of sand has been spread over the mind, so it is not clear or bright. At that time one cannot distinguish right from wrong, good from evil, and cannot see the true nature of the entire world: impermanence, non-self, unsatisfactoriness, and conditionality.
When the mind is restless, dull, hesitant, or wavering (not sharp or clear), there is delusion!
Although when greed arises we can sometimes experience pleasure,
in reality, whenever any defilement arises, it is inevitably accompanied by pressure, heaviness, confusion, and darkness.
The extreme of defilements is the state of a human hell—extreme pressure, heaviness, darkness, pain, and torment.
Otherwise, why is it called “defilement”?
Therefore, once any unwholesome kamma is performed, it carries a tendency toward suffering and forms an influence that leads to future suffering.
The influence of intention is “kammic force.”
If a mind is pure and free from any greed, aversion, or delusion, it will be fresh, pleasant, bright, light, buoyant, peaceful, concentrated, soft, workable, proficient, and upright.
Once such wholesome kamma is performed, it naturally carries a tendency toward happiness and forms an influence that leads to future happiness.
Every intention—even the subtlest intention—has an influence on the future. This is beyond doubt.
Everything we do every second affects our condition in the next second; they are all interconnected.
Sometimes we just think, “Hmm, Sushiro is quite delicious.”
After thinking it, do we assume there is no consequence? (laugh)
One day when we have free time, are hungry, and are in a good mood, and various conditions come together, the influence of that thought will mature—“Oh! Why not eat Sushiro today?”—and then we go and eat Sushiro (laugh).
Kamma cannot be eliminated.
When we have done something wrong and the whole world knows about it, can we erase it?
Has anyone ever prayed to gods or Buddhas and then the next day everyone completely forgot what happened yesterday?
Kamma cannot be eliminated. It can only be diluted by doing good and making amends in the present.
For example, we once did something wrong and became infamous. But from now on we reform ourselves, and gradually others will change their view of us and we will regain our reputation. Yet the fact that we once did something wrong can never be erased.
Any bad experiences we encounter in life are all the results of past unwholesome kamma.
Any good experiences we encounter in life are all the results of past wholesome kamma.
Even down to the subtle level: every image, sound, smell, taste, and tactile sensation we meet every minute and every second, as well as the thoughts, memories, and emotions that suddenly arise—these are all the results of wholesome or unwholesome kamma.
Any kamma, once it meets suitable conditions, will ripen into its result.
But we cannot use kammic force as an excuse to shirk responsibility.
Because every phenomenon that appears is formed by countless conditions. Kamma is only one of the influencing factors.
For example, the weather is cold, yet we do not put on more clothes.
In the end we fall ill—should we blame kammic force?
Although the painful bodily feelings when we are sick are indeed the working and ripening of past unwholesome kamma,
it was clearly our own negligence in not putting on more clothes!
Whether something succeeds or not is also formed by countless conditions.
But roughly speaking there are three major elements:
1. Effort 2. Wisdom 3. Kammic force
Only after we have made effort and applied wisdom, and still fail, can we somewhat blame kammic force (laugh).
In reality there are still many other conditions for us to analyze regarding this failure!
Sometimes we are careless or negligent and do something wrong that harms others—is there unwholesome kammic force?
Yes, there still is.
Because carelessness and negligence themselves are the working of the root of delusion:
1. Our mind is obscured, unable to see the truth clearly, and lacks thorough consideration.
2. Moreover, it is restless and unconcentrated.
Two kinds of defilements are manifesting.
There are many factors that affect the strength of kammic force. One of them is the object toward whom we create kamma.
Have you studied Physics? When we push something with force, we ourselves also receive the same amount of force in return.
Similarly, every intention that arises has its reaction force.
The dirtier a person’s mind is, the less the kammic force that rebounds when we direct any action, speech, or thought toward them.
Conversely, the cleaner a person’s mind is, the greater the kammic force that rebounds when we direct any action, speech, or thought toward them.
If a person’s mind is completely pure, without the slightest greed, aversion, or delusion, then whatever action, speech, or thought we direct toward them, the rebounding kammic force is extremely great. Their mind accepts and clings to neither the wholesome nor the unwholesome, neither the good nor the bad—it immediately rebounds everything back to us right then and there.
It is guaranteed that we will see the result in this very life; there is no need to wait until the next life!
It is just like shining a flashlight onto a dirty mirror surface—only a little light bounces back.
But if we shine the flashlight onto a completely clean mirror surface, the light that bounces back is extremely dazzling.
This is the law of kammic force.
---
**Thai**
การเล่นไพ่นกกระจอก ถ้าเราไม่เข้าใจกฎของเกม เราก็จะเล่นแบบสุ่มสี่สุ่มห้าและแพ้ยับเยินโดยธรรมชาติ
แต่ถ้าเราเข้าใจกฎของเกม เราก็จะเล่นอย่างฉลาดและมีกลยุทธ์ และสามารถชนะได้เต็มโต๊ะได้ทุกเมื่อ (หัวเราะ)
ชีวิตก็เช่นกัน ถ้าเราไม่เข้าใจกฎของเกม เราก็จะเล่นแบบสุ่มสี่สุ่มห้าและในที่สุดก็แพ้ยับเยิน
แต่ถ้าเราเข้าใจกฎของเกม เราก็จะใช้ชีวิตอย่างฉลาดและมีกลยุทธ์ และสามารถชนะได้เต็มโต๊ะได้ทุกเมื่อ
การชนะในที่นี้ไม่ได้วัดด้วยเงิน ชื่อเสียง อำนาจ หรือสถานะ แต่วัดด้วยระดับของความสุข
แม้เราจะได้เงิน ชื่อเสียง อำนาจ และสถานะมากมาย แต่ถ้าเราไม่มีความสุข มันก็ไร้ประโยชน์!
แล้วกฎของเกมนี้คืออะไร?
คือกฎแห่งกรรม:
มีเหตุเช่นนี้ ก็มีผลเช่นนี้
มีเหตุเช่นนั้น ก็มีผลเช่นนั้น
เรามักพูดถึง “กรรม” แต่กรรมคืออะไรกันแน่?
พระพุทธเจ้าทรงนิยามอย่างแม่นยำว่าเป็น “เจตนา” (อังคุตตรนิกาย 6.63)
กรรมยังแบ่งออกเป็น
- กายกรรม: เจตนาที่นำไปสู่การกระทำทางกาย
- วจีกรรม: เจตนาที่นำไปสู่คำพูด
- มโนกรรม: เจตนาที่นำไปสู่ความคิดและอารมณ์
ทุกครั้งที่เราคิด ทุกครั้งที่เราพูด ทุกครั้งที่เราทำ—แม้กระทั่งทุกวินาทีและทุกมิลลิวินาที—เราต่างกำลังสร้างกรรม
กรรมละเอียดอ่อนถึงขนาดนั้น!
กรรมที่ไม่ดีนำมาซึ่งผลที่ไม่ดี
กรรมที่ดีนำมาซึ่งผลที่ดี
คำถามเกิดขึ้น: อะไรคือกรรมที่ไม่ดี?
ความคิด คำพูด หรือการกระทำใดๆ ที่มาพร้อมด้วยโลภะ โทสะ หรือโมหะ—กิเลสอย่างใดอย่างหนึ่ง—นั่นคือกรรมที่ไม่ดี
ความคิด คำพูด หรือการกระทำใดๆ ที่บริสุทธิ์และปราศจากโลภะ โทสะ และโมหะ นั่นคือกรรมที่ดี (อังคุตตรนิกาย 10.47)
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คือจิตที่เห็นแก่ตัวที่อยากยึดสิ่งต่างๆ มาเป็น “ของฉัน” ในขณะนั้นจิตจะหิวโหย หนักหน่วง มีลักษณะเหมือนปีศาจ และร้อนรุ่ม เมื่อโลภะเกิดขึ้น อาจมีความรู้สึกเฉยๆ หรือแม้แต่ความรู้สึกสุขได้ เราสามารถสังเกตเองได้
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คือจิตที่ปฏิเสธและรังเกียจ
ความอิจฉา ความตระหนี่ ความเสียใจ ความโกรธ ความกลัว ความเศร้า—ทั้งหมดนี้ล้วนเป็นโทสะ!
เมื่อโทสะเกิดขึ้น จิตย่อมต้องทุกข์แน่นอน!
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คือเหมือนกับว่ามีชั้นทรายปกคลุมจิต ทำให้ไม่ชัดเจนและไม่สว่าง ในขณะนั้นไม่สามารถแยกแยะถูกผิด ดีชั่ว และมองไม่เห็นความจริงของโลกทั้งใบ: ความไม่เที่ยง ความไม่มีตัวตน ความไม่น่าพอใจ และความเป็นปัจจัยประกอบกัน
เมื่อจิตฟุ้งซ่าน ง่วงเหงา ลังเล หรือหวั่นไหว (ไม่คมชัดหรือไม่ชัดเจน) นั่นคือมีโมหะ!
แม้ว่าเมื่อโลภะเกิดขึ้น บางครั้งเราอาจสัมผัสความสุขได้
แต่ในความเป็นจริง เมื่อใดก็ตามที่กิเลสใดๆ เกิดขึ้น ย่อมมาพร้อมกับความกดดัน ความหนัก ความสับสน และความมืดมนเสมอ
ขั้วสุดของกิเลสคือสภาวะนรกบนมนุษย์—ความกดดันสุดขีด ความหนัก ความมืด ความเจ็บปวด และการทรมาน
ไม่อย่างนั้นทำไมถึงเรียกว่า “กิเลส”?
ดังนั้นเมื่อใดก็ตามที่กรรมที่ไม่ดีถูกสร้างขึ้น มันจะมีแนวโน้มไปสู่ความทุกข์ และก่อให้เกิดอิทธิพลที่นำไปสู่ความทุกข์ในอนาคต
อิทธิพลของเจตนา คือ “แรงกรรม”
และหากจิตหนึ่งบริสุทธิ์ ปราศจากโลภะ โทสะ หรือโมหะใดๆ แล้ว จิตนั้นจะสดชื่น เพลิดเพลิน สว่าง เบา เบาสบาย สงบ ตั้งมั่น อ่อนโยน เหมาะแก่การงาน ชำนาญ และตรงไปตรงมา
เมื่อกรรมที่ดีเช่นนี้ถูกสร้างขึ้น มันจะมีแนวโน้มไปสู่ความสุขโดยธรรมชาติ และก่อให้เกิดอิทธิพลที่นำไปสู่ความสุขในอนาคต
ทุกเจตนา—แม้แต่เจตนาที่ละเอียดอ่อนที่สุด—มีอิทธิพลต่ออนาคต ข้อนี้ไม่ต้องสงสัย
ทุกสิ่งที่เราทำในทุกวินาที ล้วนส่งผลต่อสภาพในวินาทีถัดไป พวกมันเชื่อมโยงกันทั้งหมด
บางครั้งเราเพียงแค่คิดว่า “อืม ซูชิโระค่อนข้างอร่อยนะ”
คิดแล้วคิดว่าไม่มีผลอะไรใช่ไหม? (หัวเราะ)
วันหนึ่งเมื่อเราว่าง หิว และอารมณ์ดี เงื่อนไขต่างๆ รวมตัวกัน อิทธิพลของความคิดนั้นก็จะสุกงอม—“อ๋อ! วันนี้ไปกินซูชิโระดีกว่า!”—แล้วเราก็ไปกินซูชิโระ (หัวเราะ)
กรรมนั้นไม่สามารถถูกกำจัดได้
เมื่อเราทำผิดและคนทั้งโลกก็รู้ เราจะลบมันออกได้หรือ?
เคยมีใครลองขอพรจากเทพเจ้าหรือพระพุทธเจ้า แล้ววันรุ่งขึ้นทุกคนลืมสิ่งที่เกิดขึ้นเมื่อวานไปหมดหรือเปล่า?
กรรมไม่สามารถถูกกำจัดได้ ทำได้เพียงทำให้ผลกระทบของมันเจือจางลงด้วยการทำดีและชดเชยในปัจจุบัน
ตัวอย่างเช่น เราเคยทำผิดและเสื่อมเสียชื่อเสียง แต่ตั้งแต่นี้ไปเราปรับปรุงตัวเอง ทีละน้อยคนอื่นก็จะเปลี่ยนมุมมองต่อเราและเราก็ได้ชื่อเสียงกลับคืนมา อย่างไรก็ตาม ข้อเท็จจริงที่เราเคยทำผิดนั้นไม่สามารถลบเลือนได้ตลอดกาล
ประสบการณ์ที่ไม่ดีใดๆ ที่เราพบเจอในชีวิต ล้วนเป็นผลของกรรมที่ไม่ดีในอดีตทั้งสิ้น
ประสบการณ์ที่ดีใดๆ ที่เราพบเจอในชีวิต ล้วนเป็นผลของกรรมที่ดีในอดีตทั้งสิ้น
ละเอียดถึงขนาดที่ภาพ เสียง กลิ่น รส และสัมผัสที่เราพบเจอทุกนาทีทุกวินาที รวมถึงความคิด ความทรงจำ และอารมณ์ที่ผุดขึ้นมาอย่างฉับพลัน เหล่านี้ล้วนเป็นผลของกรรมที่ดีหรือไม่ดีทั้งสิ้น
กรรมใดๆ เมื่อพบเงื่อนไขที่เหมาะสม ก็จะสุกงอมเป็นผล
แต่เราไม่สามารถใช้แรงกรรมเป็นข้ออ้างในการผลักความรับผิดชอบ
เพราะปรากฏการณ์ทุกอย่างที่เกิดขึ้น ล้วนเกิดจากเงื่อนไขนับไม่ถ้วนประกอบกัน กรรมเป็นเพียงปัจจัยหนึ่งที่มีอิทธิพลเท่านั้น
ตัวอย่างเช่น อากาศหนาว แต่เราไม่ใส่เสื้อเพิ่ม
ในที่สุดก็ป่วย เราจะโทษแรงกรรมหรือ?
แม้ความรู้สึกเจ็บปวดทางกายเมื่อป่วยนั้น แท้จริงแล้วเป็นอดีตกรรมที่ไม่ดีกำลังทำงานและสุกงอม
แต่ชัดเจนว่าเป็นความประมาทของเราเองที่ไม่ใส่เสื้อเพิ่ม!
ความสำเร็จหรือล้มเหลวของสิ่งหนึ่ง ก็เกิดจากเงื่อนไขนับไม่ถ้วนเช่นกัน
แต่โดยคร่าวๆ มีองค์ประกอบหลักสามอย่าง:
1. ความพยายาม 2. ปัญญา 3. แรงกรรม
เฉพาะเมื่อเราได้พยายามและใช้ปัญญาแล้ว แต่ยังล้มเหลว เราจึงพอจะโทษแรงกรรมได้บ้าง (หัวเราะ)
แต่จริงๆ แล้วยังมีเงื่อนไขอื่นๆ อีกมากมายที่เราต้องวิเคราะห์เกี่ยวกับความล้มเหลวครั้งนี้!
บางครั้งเราไม่ระมัดระวังหรือประมาท แล้วทำผิดไป ไปทำร้ายผู้อื่น—มีแรงกรรมที่ไม่ดีหรือไม่?
ยังมีอยู่
เพราะความไม่ระมัดระวังและความประมาทเอง ก็คือรากของโมหะกำลังทำงาน—
1. จิตของเราถูกบดบัง มองไม่เห็นความจริงอย่างชัดเจน และขาดการพิจารณาอย่างรอบคอบ
2. และมันฟุ้งซ่าน ไม่ตั้งมั่น
กิเลสสองอย่างกำลังปรากฏ
ปัจจัยที่มีอิทธิพลต่อขนาดของแรงกรรมมีหลายอย่าง หนึ่งในนั้นคือวัตถุที่เราสร้างกรรมใส่
เคยเรียนฟิสิกส์ไหม? เมื่อเราใช้แรงผลักสิ่งของ สิ่งของนั้นก็จะผลักเรากลับด้วยแรงเท่ากัน
เช่นเดียวกัน ทุกเจตนาที่เกิดขึ้นก็มีแรงปฏิกิริยา
จิตของใครสกปรกมากเท่าใด เมื่อเราแสดงการกระทำ คำพูด หรือความคิดใดๆ ใส่เขา แรงกรรมที่สะท้อนกลับมาก็จะน้อยลงเท่านั้น
ในทางกลับกัน จิตของใครสะอาดมากเท่าใด เมื่อเราแสดงการกระทำ คำพูด หรือความคิดใดๆ ใส่เขา แรงกรรมที่สะท้อนกลับมาก็จะมากขึ้นเท่านั้น
หากจิตของใครบริสุทธิ์โดยสิ้นเชิง ไม่มีโลภะ โทสะ หรือโมหะแม้แต่น้อย เมื่อเราแสดงการกระทำ คำพูด หรือความคิดใดๆ ใส่เขา แรงกรรมที่สะท้อนกลับมาก็จะยิ่งใหญ่มาก จิตของเขาไม่ยอมรับและไม่ยึดติดทั้งสิ่งดีและสิ่งชั่ว ทั้งสิ่งดีและสิ่งไม่ดี—มันจะสะท้อนกลับมาให้เราทันทีในขณะนั้น
รับประกันว่าจะเห็นผลในชาตินี้ ไม่ต้องรอชาติหน้า!
เหมือนกับการฉายแสงไฟฉายไปที่ผิวกระจกที่สกปรก แสงที่สะท้อนกลับมามีเพียงเล็กน้อย
แต่ถ้าเราฉายแสงไฟฉายไปที่ผิวกระจกที่สะอาดหมดจด แสงที่สะท้อนกลับมาก็จะจ้ามาก
นี่คือกฎแห่งแรงกรรม
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**Vietnamese**
Giống như chơi mạt chược: nếu chúng ta không hiểu luật chơi, tự nhiên sẽ đánh lung tung và thua thảm hại.
Nhưng nếu chúng ta hiểu luật chơi, sẽ đánh một cách thông minh, có chiến lược, và có thể thắng đầy bàn bất cứ lúc nào (cười).
Cuộc đời cũng vậy. Nếu chúng ta không hiểu luật chơi, sẽ đánh lung tung và cuối cùng thua thảm hại.
Nhưng nếu chúng ta hiểu luật chơi, sẽ sống cuộc đời một cách thông minh, có chiến lược, và có thể thắng đầy bàn bất cứ lúc nào.
Thắng ở đây không đo bằng tiền bạc, danh vọng, quyền lực hay địa vị, mà đo bằng mức độ hạnh phúc.
Dù chúng ta có được nhiều tiền bạc, danh vọng, quyền lực và địa vị, nhưng nếu không hạnh phúc thì cũng vô ích!
Vậy luật chơi này là gì?
Chính là quy luật nghiệp:
Có nhân như vậy thì có quả như vậy.
Có nhân như kia thì có quả như kia.
Chúng ta thường nói về “nghiệp” (kamma), nhưng rốt cuộc nghiệp là gì?
Đức Phật đã định nghĩa chính xác nó là “ý định” (AN 6.63).
Nghiệp lại được chia thành:
- Thân nghiệp: ý định thúc đẩy hành động của thân
- Khẩu nghiệp: ý định thúc đẩy lời nói
- Ý nghiệp: ý định thúc đẩy tư duy và cảm xúc
Mỗi lần chúng ta nghĩ, mỗi lần chúng ta nói, mỗi lần chúng ta làm—thậm chí tinh tế đến từng giây, từng mili giây—chúng ta đều đang tạo nghiệp.
Nghiệp tinh tế đến mức độ ấy!
Nghiệp bất thiện sẽ mang lại kết quả xấu.
Nghiệp thiện sẽ mang lại kết quả tốt.
Vấn đề đặt ra: Nghiệp bất thiện là gì?
Bất kỳ tư tưởng, lời nói hay hành vi nào mang theo tham, sân, si—bất kỳ một loại phiền não nào—đó chính là nghiệp bất thiện.
Bất kỳ tư tưởng, lời nói hay hành vi nào trong sạch, không mang theo tham, sân, si thì đó là nghiệp thiện (AN 10.47).
Tham là gì?
Chính là tâm ích kỷ muốn chiếm lấy mọi thứ làm “của tôi”. Lúc đó tâm đang đói khát, nặng nề, mang tính chất ma quỷ và nóng nảy. Khi tham sinh khởi, có thể có cảm thọ trung tính, cũng có thể cảm thấy vui. Chúng ta có thể tự chú ý quan sát.
Sân là gì?
Chính là tâm bài trừ, chán ghét.
Ghen tị, keo kiệt, hối hận, giận dữ, sợ hãi, buồn bã—tất cả đều thuộc về sân!
Khi sân sinh khởi, tâm nhất định phải khổ!
Si là gì?
Chính là tâm như bị phủ một lớp cát, không còn rõ ràng, sáng suốt. Lúc đó không thể phân biệt đúng sai, thiện ác, không thấy được sự thật của toàn bộ thế giới: vô thường, vô ngã, bất toại nguyện, duyên khởi.
Khi tâm tán loạn, hôn trầm, do dự, dao động (không sắc bén, không rõ ràng) thì lúc đó có si!
Mặc dù khi tham sinh khởi, đôi khi chúng ta có thể trải nghiệm vui sướng.
Nhưng thực ra bất kỳ phiền não nào sinh khởi đều nhất định đi kèm với áp lực, nặng nề, hỗn loạn và tối tăm.
Cực đoan của phiền não chính là trạng thái địa ngục nhân gian—áp lực cực độ, nặng nề, tối tăm, đau khổ và dày vò.
Nếu không thì tại sao gọi là “phiền não”?
Vì vậy, một khi bất kỳ nghiệp bất thiện nào được tạo ra, nó sẽ có khuynh hướng dẫn đến khổ đau, hình thành ảnh hưởng hướng đến khổ đau trong tương lai.
Ảnh hưởng của ý định chính là “nghiệp lực”.
Còn nếu một tâm trong sạch, xa lìa mọi tham, sân, si thì sẽ thanh thoát, dễ chịu, sáng sủa, nhẹ nhàng, nhẹ bỗng, an tịnh, tập trung, mềm mại, thích hợp để làm việc, thuần thục và ngay thẳng.
Một khi nghiệp thiện như vậy được tạo ra, tự nhiên sẽ có khuynh hướng dẫn đến hạnh phúc, hình thành ảnh hưởng hướng đến hạnh phúc trong tương lai.
Mỗi ý định—dù là ý định tinh tế nhất—đều có ảnh hưởng đến tương lai. Điều này không còn nghi ngờ gì nữa.
Mỗi giây chúng ta làm gì đều ảnh hưởng đến trạng thái của giây tiếp theo, chúng đều có sự liên hệ lẫn nhau.
Đôi khi chỉ nghĩ: “Ừm, Sushiro khá ngon đấy.”
Nghĩ xong tưởng không có hậu quả à? (cười)
Một ngày nào đó chúng ta rảnh rỗi, đói bụng, tâm trạng tốt, các điều kiện hội tụ lại, ảnh hưởng của ý nghĩ ấy sẽ chín muồi—“Ồ! Hôm nay đi ăn Sushiro đi!”—rồi chúng ta sẽ đi ăn Sushiro (cười).
Nghiệp không thể bị xóa bỏ.
Khi chúng ta làm sai và cả thế giới đều biết, chúng ta có thể xóa nó đi không?
Đã có ai từng cầu thần bái Phật, rồi ngày hôm sau mọi người hoàn toàn quên mất chuyện xảy ra hôm qua chưa?
Nghiệp không thể bị xóa bỏ. Chỉ có thể thông qua việc làm tốt và bù đắp ngay trong hiện tại để làm loãng ảnh hưởng của nó.
Ví dụ chúng ta từng làm sai và mang tiếng xấu. Nhưng từ giờ trở đi sửa đổi bản thân, dần dần người khác sẽ thay đổi cái nhìn về chúng ta và lấy lại danh tiếng. Nhưng sự thật chúng ta từng làm sai thì mãi mãi không thể xóa được.
Bất kỳ trải nghiệm xấu nào chúng ta gặp trong đời đều là kết quả của nghiệp bất thiện trong quá khứ.
Bất kỳ trải nghiệm tốt nào chúng ta gặp trong đời đều là kết quả của nghiệp thiện trong quá khứ.
Tinh tế đến mức mỗi hình ảnh, âm thanh, mùi hương, vị giác, xúc giác mà chúng ta gặp mỗi phút mỗi giây, cũng như những tư tưởng, ký ức và cảm xúc đột nhiên nổi lên—tất cả đều là nghiệp thiện hoặc bất thiện đang kết quả.
Bất kỳ nghiệp nào, một khi gặp điều kiện thích hợp, sẽ kết thành quả báo.
Nhưng chúng ta không thể lấy nghiệp lực làm cái cớ để trốn tránh trách nhiệm.
Vì mỗi hiện tượng xuất hiện đều do vô số điều kiện hợp thành. Nghiệp chỉ là một trong những yếu tố ảnh hưởng mà thôi.
Ví dụ, trời lạnh mà chúng ta không mặc thêm áo.
Cuối cùng bị bệnh, chúng ta đổ tội cho nghiệp lực sao?
Mặc dù cảm thọ đau đớn nơi thân khi bệnh quả thật là nghiệp bất thiện quá khứ đang tác động, chín muồi.
Nhưng rõ ràng là do chúng ta sơ suất không mặc thêm áo!
Một việc có thành công hay không cũng do vô số điều kiện hợp thành.
Nhưng đại khái có ba yếu tố chính:
1. Nỗ lực 2. Trí tuệ 3. Nghiệp lực
Chỉ khi chúng ta đã nỗ lực, đã vận dụng trí tuệ mà vẫn thất bại, lúc đó mới có thể hơi đổ cho nghiệp lực một chút (cười).
Nhưng thực ra còn rất nhiều điều kiện khác cần chúng ta phân tích về lần thất bại này!
Đôi khi chúng ta bất cẩn, sơ suất mà làm sai, làm tổn thương người khác—có nghiệp lực bất thiện không?
Vẫn có.
Vì sự bất cẩn, sơ suất bản thân chính là gốc si đang tác động—
1. Tâm chúng ta bị che mờ, không thấy rõ sự thật, thiếu sự cân nhắc toàn diện.
2. Và nó tán loạn, không tập trung.
Có hai loại phiền não đang biểu hiện.
Có nhiều yếu tố ảnh hưởng đến độ lớn của nghiệp lực. Một trong số đó là đối tượng mà chúng ta tạo nghiệp.
Đã học Vật lý chưa? Khi chúng ta dùng lực đẩy một vật, chính chúng ta cũng chịu một lực bằng nhau phản lại.
Tương tự, mỗi ý định sinh khởi cũng có lực phản ứng.
Tâm một người càng bẩn, thì khi chúng ta hướng bất kỳ hành động, lời nói hay tư tưởng nào đến người đó, nghiệp lực phản lại càng ít.
Ngược lại, tâm một người càng trong sạch, thì khi chúng ta hướng bất kỳ hành động, lời nói hay tư tưởng nào đến người đó, nghiệp lực phản lại càng lớn.
Nếu tâm một người hoàn toàn trong sạch, không còn chút tham, sân, si nào, thì khi chúng ta hướng bất kỳ hành động, lời nói hay tư tưởng nào đến người đó, nghiệp lực phản lại sẽ vô cùng lớn. Tâm họ không chấp nhận, không chấp thủ dù là thiện hay ác, tốt hay xấu—ngay lúc đó liền phản lại trả về cho chúng ta.
Đảm bảo ngay đời này sẽ thấy kết quả, không cần đợi đời sau!
Giống như chúng ta chiếu ánh đèn pin vào bề mặt gương bẩn, ánh sáng phản lại chỉ còn một chút.
Nhưng nếu chúng ta chiếu ánh đèn pin vào bề mặt gương hoàn toàn trong sạch, ánh sáng phản lại sẽ vô cùng chói lòa.
Đây chính là quy luật của nghiệp lực.
業力 Kamma
業力 Kamma
《佛陀時代僧人自殺、互相殺害事件 The Incident of Monks Committing Suicide and Killing One Another in the Buddha’s Time เหตุการณ์พระสงฆ์ฆ่าตัวตายและฆ่ากันเองในสมัยพุทธกาล Sự kiện Tăng chúng tự sát và giết hại lẫn nhau thời Đức Phật》
《佛陀時代僧人自殺、互相殺害事件 The Incident of Monks Committing Suicide and Killing One Another in the Buddha’s Time เหตุการณ์พระสงฆ์ฆ่าตัวตายและฆ่ากันเองในสมัยพุทธกาล Sự kiện Tăng chúng tự sát và giết hại lẫn nhau thời Đức Phật》
在佛陀時代，有一次僧團內發生大規模的自殺、他殺事件。
究竟是怎麼一回事呢？
要說故事囖~
據說過去世有五百位獵人，用粗大的棍棒和網把森林團團圍住，一輩子高高興興地以殺鹿為生。他們死後墮入地獄，受過苦之後，因為過去還有一點善業的餘力，又投生為人。這些人善根具足，後來全都在世尊座下出家，並且受了具足戒。
可是他們過去所造的根本不善業還沒完全消盡。那股後續的思心所（意圖/業），在半個月裡將會成熟，給了他們自殺和被他殺的機會。佛陀預先看見了這件事。業果是任何人都擋不住的。這群比丘裡，有凡夫，也有須陀洹（初果聖者）、斯陀含（二果聖者）、阿那含（三果聖者）和阿羅漢。阿羅漢已經沒有後有、再生，而其他聖弟子決定往生善趣，凡夫的去處則還沒定。
世尊心想：這些人因為貪愛自己的身體而害怕死亡，去處無法清淨。我應當為他們宣說不淨法，讓他們斷除對自身的貪愛。他們聽了之後，對自身斷除貪愛，就會去處清淨，往生天界。這樣，他們在我座下出家才有意義。
因此，世尊為了利益他們，以禪修主題為主來宣說不淨法，並不是為了讚歎死亡而說的。說完之後，世尊又想：如果這些比丘在這半個月內來見我，他們會一個接一個來報告，今天死了一位比丘，今天死了兩位，乃至今天死了十位。這種業果我或別人都不擋得住。我即使聽了又能怎樣？聽這種沒有利益、只會帶來災禍的事有什麼用？不如我避開比丘們的視線。所以世尊對著僧團說：比丘們，我要在半個月裡獨自安住，除了一位來取食的人之外，任何人都不要來見我。
也有人說，世尊這樣說並獨住，是為了避免別人非難。別人可能會說：這個人自稱一切智者、自稱正法的轉輪聖王，連自己的弟子互相殺害都阻止不了，又怎能阻止別人？智者則會說：世尊正在獨住修習，不了解這件事，也沒有人稟報；如果知道，一定會阻止。不過這只是推測，主要原因還是前面所說的那一個。
比丘們接受世尊的指示之後，除了送缽食的比丘以外，沒有人前去拜見世尊。
比丘們心想：世尊用種種方式宣說不淨觀，讚歎不淨，讚歎修習不淨，並且一再稱讚不淨禪修的成就。於是他們用各種方式專心修習不淨觀。結果，他們開始厭惡自己的身體，為自己的身體感到羞恥，嫌惡自己的身體。
就像一位年輕、愛好打扮、剛洗過頭的女子或男子，如果有蛇屍、狗屍或人的屍體掛在脖子上，一定會厭惡、羞恥、嫌惡。同樣地，這些比丘厭惡、羞恥並嫌惡自己的身體，以致有些人自己結束生命，有些人彼此奪取性命。即使是年輕人，做完某件事身體弄髒了也不會去裝飾；可是洗過頭之後，就專心裝飾。他連看蛇屍、狗屍、人屍都不願意。那一刻，彷彿有仇人把蛇屍、狗屍或人屍綁在他脖子上、掛在他面前，使他極為痛苦、羞恥、厭惡。那些比丘對自己的身體也是這樣極為痛苦、羞恥、厭惡，因為對自身斷除了貪愛，想捨棄這個身體，於是拿刀自殺。他們互相說：你殺我，我殺你，就這樣自相殘殺。
這亦顯示，他們還未真正掌握不淨觀。
正確的不淨觀禪修，應當是讓心厭離、保持中立而放下身體的；而不是反而對身體起了嗔心、厭惡心、恨不得要殺掉它那樣。
他們甚至去找一個名叫彌伽蘭提迦的人。彌伽蘭提迦是他的名字，他是裝成沙門模樣的人，只留一小撮頂髮，把頭剃光，把一件袈裟披在肩上，住在精舍附近，靠吃殘食維生。那些比丘對他說：善哉，尊者，請幫我們結束生命吧，這件缽與袈裟就送給你。
聖者們既沒有親自殺生，也沒有教唆別人殺生，更沒有隨喜。但凡夫則全部做了。彌伽蘭提迦為了獲取缽衣作報酬，殺害了許多比丘。之後，他手持沾滿鮮血的劍，前往瓦伽木達河。
當彌伽蘭提迦在河邊清洗那把染血的劍時，心中忽然生起懊悔與悔恨：我真是沒有得到利益啊，我真是遭受損失啊，我所獲得的真是惡劣而不是善好。我竟然造下了大量罪業，因為我殺害了那些持戒、有善法的比丘。
這時，有一位不知名的地神從水中現身。她屬於魔部，持邪見（錯誤見解），站在魔的一邊。她心想：這樣這個人將無法超越魔的境界。於是她全身飾以種種寶物，展現神通，像在未破的地上行走一樣前來，對這位假沙門說：很好，很好，善男子，你得到了大利益；善男子，你獲得了善得。你積聚了大量福德，因為你使那些尚未渡過的人得以渡過。她所謂的渡過，是指用殺生之舉救度尚未渡過生死輪迴的人。這位愚癡無智的女神持有這樣的邪見：還沒死的人尚未解脫生死，已經死的人則已經解脫。因此她像自以為能救度生死的人一樣，持著這種邪見來勸說。
彌伽蘭提迦雖然先前已經生起強烈的後悔，但見到這位女神的威神力後，心想：這位女神這樣說，必定就是這樣。於是他堅信不疑，再次拿起利劍，從一間寺院走到另一間寺院，從一個院落到另一個院落，開門進去，高聲喊道：誰還沒渡過？我要幫誰渡過？
在那裡，那些尚未離貪的比丘當時都生起恐懼、生起驚駭、生起毛骨悚然之感；那些已經離貪的比丘當時則沒有恐懼、沒有驚駭，也沒有毛骨悚然。於是，彌伽蘭提迦一天之內殺死一名比丘、兩名比丘、三名比丘、四名比丘、五名比丘、十名比丘、二十名比丘、三十名比丘、四十名比丘、五十名比丘，乃至六十名比丘。
半個月過後，世尊知道那五百比丘已經命終，從獨住中出定。雖然知道，卻像不知道一樣，為了引出話題而對尊者阿難說：阿難，比丘僧團看起來似乎比以前稀少了，是什麼原因呢？
阿難沒有注意到是業果導致他們命終，只注意到他們是因為修不淨業處才這樣，於是回答：世尊，事情是這樣的。世尊曾以種種方式宣說不淨觀，讚歎不淨，讚歎不淨修習，並一再稱讚不淨禪修成就。因此那些比丘便以各種方式修習不淨觀。他們厭惡自己的身體、羞恥自己的身體、嫌惡自己的身體。正如年輕男女若有蛇屍、狗屍或人屍掛在頸上，會感到厭惡、羞恥與嫌惡；同樣地，那些比丘也厭惡自己的身體，乃至自己結束生命、互相奪命，甚至請求彌伽蘭提迦：賢友，請替我們結束生命吧，這件缽衣將屬於你。於是彌伽蘭提迦接受缽衣作報酬，一天之內殺死了一名、二名，乃至六十名比丘。世尊，願您為比丘們開示另一種修行法門，使這個比丘僧團能依另一種方式安住，以便證得阿羅漢果。
世尊說：那麼，阿難，把所有依止毘舍離居住的比丘全部召集到集會堂。阿難回答：是的，世尊。於是尊者阿難召集所有比丘，然後前來向世尊稟報：世尊，比丘僧團已經集合完畢。現在請世尊依照您認為適當的時間開示。
佛陀之後便為他們開示呼吸禪修法了。
之後，世尊因這個因緣召集比丘僧團，並問比丘們：
諸比丘，聽說你們有人自己結束自己的生命，也有人互相奪取生命，甚至去請求那個名叫彌伽蘭提迦的外道說：賢友，請替我們結束生命吧，這件缽衣將屬於你。這是真的嗎？
比丘們回答：是真的，世尊。
佛陀世尊呵責說：諸比丘，這樣做不適當、不相應、不端正、不符合沙門身分、不允許、也不應當如此。
諸比丘，你們怎麼可以自己奪取自己的生命，又互相奪取生命，甚至去請求彌伽蘭提迦說：賢友，請替我們結束生命吧，這件缽衣將屬於你呢？
諸比丘，這樣做不能使還沒生起信心的人生起信心，也不能使已經生起信心的人增長信心。
於是世尊制定這條學處：
若比丘故意奪取人的生命，或者為別人尋找殺人的工具，這個人就犯了波羅夷，不得再與僧團共住。
如此，世尊便為比丘們制定了這條學處。（Ref. Tatiyapārājikaṃ 及其義注）
自殺其實是惡業來的，任何人自殺，也觸犯了這條波羅夷戒。
聖者是不會自殺、勸導他人自殺、讚賞自殺的 （SN55.7）
隆波帕默曾開示說：
‘在上一個星期有人來請教隆波：說有一位出家師父把自己的頭砍下來去供佛，問說，那個是對還是錯的？那究竟是怎麼回事？
「自殺」怎麼樣都是惡業，沒有任何例外「誰」是殺的人。刻意把眾生殺死那已經是惡業啦。出家人如果去自殺的話，那個出家人的身份「就立馬自動消失啦」。比如：新聞裡那個把自己頭砍下來自殺的人，他是先還了俗，因此他是居士自殺。’
《佛陀時代僧人自殺、互相殺害事件》
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**English**
In the Buddha’s time, a large-scale incident of suicide and killing once occurred within the Sangha.
What actually happened?
Let us tell the story.
It is said that in a past life there were five hundred hunters. They surrounded the forest with thick clubs and nets, and spent their whole lives cheerfully killing deer. After death they fell into hell. When they had suffered there, a remnant of past good kamma still remained, so they were reborn as human beings. These people had sufficient wholesome roots. Later they all went forth under the Blessed One and received the higher ordination.
But the root unwholesome kamma they had done in the past had not yet been fully exhausted. That subsequent intention—that kamma—would ripen within a fortnight and give them the opportunity to kill themselves and to be killed by others. The Buddha foresaw this. The fruit of kamma cannot be stopped by anyone. Among these monks there were worldlings, stream-enterers, once-returners, non-returners, and arahants. The arahants already had no further becoming or rebirth. The other noble disciples were certain to go to a good destination. The destination of the worldlings was still undecided.
The Blessed One thought: These people cling to their own bodies and fear death, so their destination cannot be purified. I should teach them the contemplation of the unattractive, so that they may cut off craving for the body. After hearing it, they will cut off craving for themselves, their destination will be purified, and they will be reborn in a heavenly world. Then their going forth under me will have meaning.
Therefore, for their benefit, the Blessed One taught the contemplation of the unattractive mainly as a meditation subject. He did not teach it in order to praise death. After teaching it, he thought again: If these monks come to see me during this fortnight, they will come one after another to report that today one monk has died, today two have died, up to today ten have died. Neither I nor anyone else can stop this fruit of kamma. Even if I hear it, what can I do? What use is there in hearing something that brings no benefit and only disaster? Better that I keep out of the monks’ sight. So the Blessed One said to the Sangha: Monks, I wish to dwell alone for a fortnight. Apart from the one who comes to fetch almsfood, no one is to come and see me.
Some people also say that he spoke and dwelt alone in order to avoid blame from others. Others might say: This man claims to be all-knowing, claims to be the Wheel-turning King of the true Dhamma, yet he cannot even stop his own disciples from killing one another—how can he stop anyone else? The wise would say: The Blessed One is dwelling alone in meditation, he does not know of this matter, and no one has reported it; if he knew, he would certainly stop it. But this is only speculation. The main reason is still the one given above.
After accepting the Blessed One’s instruction, no one went to see him except the monk who brought almsfood.
The monks thought: The Blessed One has taught the contemplation of the unattractive in many ways, praised the unattractive, praised the practice of the unattractive, and repeatedly praised the attainment of meditation on the unattractive. So they devoted themselves to that practice in various ways. As a result they began to loathe their own bodies, to feel ashamed of their own bodies, and to be disgusted with their own bodies.
Just as a young man or woman who loves to adorn himself or herself and has just washed the hair would feel loathing, shame, and disgust if the carcass of a snake, a dog, or a human being were hung around the neck, so these monks loathed, were ashamed of, and were disgusted with their own bodies. Some ended their own lives; some took one another’s lives. Even a young person will not adorn the body after doing something that leaves it dirty; but after washing the hair, he or she concentrates on adornment. Such a person does not even want to look at the carcass of a snake, a dog, or a human being. At that moment it is as if an enemy had tied such a carcass around the neck and hung it in front of the face, causing extreme pain, shame, and disgust. Those monks felt the same extreme pain, shame, and disgust toward their own bodies. Having cut off craving for the body, they wanted to abandon it, so they took knives and killed themselves. They said to one another, “You kill me, I will kill you,” and thus they slaughtered one another.
This also shows that they had not yet truly mastered the contemplation of the unattractive. Correct practice of this meditation should make the mind become weary, remain equanimous, and let go of the body. It should not instead give rise to anger, aversion, and the wish to kill the body.
They even went to a man named Migalaṇḍika. That was his name. He was a man who dressed like an ascetic. He left a small tuft of hair on the crown, shaved the rest of the head, threw a robe over his shoulder, lived near the monastery, and survived on leftover food. The monks said to him: It is good, venerable sir, please end our lives for us. This bowl and robe will be given to you.
The noble ones neither killed with their own hands, nor incited others to kill, nor rejoiced in killing. But the worldlings did all of these. Migalaṇḍika, in order to obtain bowls and robes as payment, killed many monks. Afterwards he went to the Vaggamudā River carrying a sword stained with blood.
While he was washing that blood-stained sword by the river, remorse and regret suddenly arose in his mind: I have gained no benefit. I have suffered loss. What I obtained is vile, not good. I have created a great mass of evil kamma, because I killed those monks who kept the precepts and possessed wholesome qualities.
Then an unnamed earth deity appeared from the water. She belonged to Māra’s host, held a wrong view, and stood on Māra’s side. She thought: In this way this man will be unable to go beyond Māra’s realm. So she adorned her whole body with various jewels, displayed supernormal power, and came walking as if upon unbroken ground. She said to that false ascetic: Very good, very good, good man, you have gained a great benefit. Good man, you have obtained what is well obtained. You have accumulated a great mass of merit, because you have caused those who had not yet crossed over to cross over. By “crossing over” she meant delivering, by the act of killing, those who had not yet crossed over saṃsāra. This foolish, ignorant goddess held the wrong view that one who has not yet died has not yet been freed from birth and death, while one who has already died has already been freed. Thus, like someone who imagines she can deliver beings from birth and death, she advised him with this wrong view.
Although strong regret had already arisen in Migalaṇḍika, after seeing the goddess’s majesty he thought: Since this goddess speaks thus, it must be so. He believed it without doubt, took up the sharp sword again, went from monastery to monastery and from courtyard to courtyard, opened the doors, and shouted: Who has not yet crossed over? Whom shall I help to cross over?
There, the monks who had not yet abandoned craving felt fear, terror, and horripilation. The monks who had already abandoned craving felt no fear, no terror, and no horripilation. In a single day Migalaṇḍika killed one monk, two monks, three, four, five, ten, twenty, thirty, forty, fifty, even sixty monks.
When the fortnight had passed, the Blessed One knew that those five hundred monks had already died, and he emerged from seclusion. Although he knew, he spoke as if he did not know, in order to open the topic, and said to Venerable Ānanda: Ānanda, the community of monks seems smaller than before. What is the reason?
Ānanda did not notice that it was the fruit of kamma that had brought about their death. He only noticed that they had acted thus because they had practised the meditation on the unattractive. So he answered: Blessed One, it is like this. The Blessed One taught the contemplation of the unattractive in many ways, praised the unattractive, praised its practice, and repeatedly praised its meditative attainment. Therefore those monks practised it in various ways. They loathed their own bodies, were ashamed of them, and were disgusted with them. Just as young men and women would feel loathing, shame, and disgust if the carcass of a snake, a dog, or a human being were hung around the neck, so those monks loathed their own bodies, even to the point of ending their own lives, taking one another’s lives, and asking Migalaṇḍika: Friend, please end our lives for us; this bowl and robe will belong to you. Then Migalaṇḍika accepted the bowls and robes as payment and in a single day killed one, two, up to sixty monks. Blessed One, may you teach the monks another method of practice, so that this community of monks may dwell in another way and attain arahantship.
The Blessed One said: Then, Ānanda, assemble all the monks who live depending on Vesālī in the assembly hall. Ānanda answered: Yes, Blessed One. Then Venerable Ānanda assembled all the monks and came to report: Blessed One, the community of monks is assembled. Now let the Blessed One teach at whatever time he thinks fit.
After that the Buddha taught them mindfulness of breathing.
Later, because of this incident, the Blessed One assembled the community of monks and asked them:
Monks, it is said that some of you ended your own lives, some took one another’s lives, and some even went to that outsider named Migalaṇḍika and said: Friend, please end our lives for us; this bowl and robe will belong to you. Is this true?
The monks answered: It is true, Blessed One.
The Blessed One rebuked them: Monks, this is not suitable, not proper, not becoming, not the way of a recluse, not allowed, and not to be done.
Monks, how can you take your own lives, take one another’s lives, and even go to Migalaṇḍika and say: Friend, please end our lives for us; this bowl and robe will belong to you?
Monks, this does not inspire faith in those who have no faith, nor increase the faith of those who already have faith.
Then the Blessed One laid down this training rule:
If a monk intentionally deprives a human being of life, or seeks an instrument of killing for another, that person has committed a pārājika offence and may no longer live in communion with the Sangha.
Thus the Blessed One laid down this training rule for the monks. (Ref. Tatiyapārājika and its commentary)
Suicide is in fact unwholesome kamma. Anyone who commits suicide also violates this pārājika rule.
Noble ones do not commit suicide, do not urge others to suicide, and do not praise suicide. (SN 55.7)
Luang Por Pramote once taught:
Last week someone came to ask Luang Por: A certain monk cut off his own head as an offering to the Buddha. Was that right or wrong? What was going on?
Suicide is unwholesome kamma in every case. There is no exception regarding who does the killing. Deliberately killing a living being is already unwholesome kamma. If a monastic commits suicide, that monastic status disappears at once. For example, the person in the news who cut off his own head and died had first disrobed; therefore it was a layman who committed suicide.
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**ไทย**
ในสมัยพุทธกาล ครั้งหนึ่งเกิดเหตุฆ่าตัวตายและฆ่ากันเองครั้งใหญ่ในสงฆ์
เรื่องนี้เป็นอย่างไร
ขอเล่าเรื่องให้ฟัง
ได้ยินมาว่าในชาติก่อนมีนายพรานห้าร้อยคน พวกเขาใช้ท่อนไม้ใหญ่และตาข่ายล้อมป่าไว้ แล้วใช้ชีวิตทั้งชาติอย่างยินดีในการฆ่ากวาง ตายแล้วตกนรก หลังจากรับทุกข์แล้ว ยังมีแรงบุญเก่าเหลืออยู่ จึงเกิดเป็นมนุษย์อีก คนเหล่านี้มีรากแห่งกุศลครบ ต่อมาทั้งหมดออกบวชในสำนักของพระผู้มีพระภาคและได้รับอุปสมบท
แต่กรรมชั่วรากเหง้าที่พวกเขาทำไว้ในอดีตยังไม่หมดสิ้นโดยสมบูรณ์ เจตนาที่เป็นผลสืบเนื่องนั้น คือกรรม จะสุกงอมภายในกึ่งเดือน และเปิดโอกาสให้พวกเขาฆ่าตัวเองและถูกผู้อื่นฆ่า พระพุทธเจ้าทรงเห็นล่วงหน้าแล้ว ผลของกรรมไม่มีใครห้ามได้ ในกลุ่มภิกษุเหล่านี้มีทั้งปุถุชน โสดาบัน สกทาคามี อนาคามี และพระอรหันต์ พระอรหันต์ไม่มีภพต่อไปหรือการเกิดอีกแล้ว อริยสาวกอื่น ๆ แน่นอนที่จะไปสู่สุคติ ส่วนปุถุชนยังไม่แน่นอนว่าจะไปไหน
พระผู้มีพระภาคทรงดำริว่า คนเหล่านี้ยังติดใจร่างกายของตนและกลัวความตาย จึงชำระคติไม่ได้ เราควรแสดงธรรมเรื่องความไม่งามให้พวกเขา เพื่อให้ตัดความอยากในร่างกาย เมื่อฟังแล้วจะตัดความอยากในตน คติจะบริสุทธิ์ และไปเกิดในสวรรค์ ดังนี้การออกบวชในสำนักของเราจึงมีคุณค่า
ดังนั้น เพื่อประโยชน์แก่พวกเขา พระผู้มีพระภาคจึงทรงแสดงธรรมเรื่องความไม่งามโดยเน้นเป็นกรรมฐาน ไม่ได้ทรงแสดงเพื่อสรรเสริญความตาย เมื่อแสดงแล้วทรงดำริอีกครั้งว่า ถ้าภิกษุเหล่านี้มาเฝ้าเราภายในกึ่งเดือน พวกเขาจะมาบอกทีละคนว่า วันนี้ภิกษุตายหนึ่งรูป วันนี้ตายสองรูป จนถึงวันนี้ตายสิบรูป ผลกรรมเช่นนี้เราหรือผู้อื่นห้ามไม่ได้ แม้ได้ฟังแล้วจะทำอะไรได้ การฟังเรื่องที่ไม่มีประโยชน์และนำมาซึ่งภัยมีประโยชน์อะไร ไม่สู้เราหลบสายตาของภิกษุเสีย พระผู้มีพระภาคจึงตรัสต่อสงฆ์ว่า ดูกรภิกษุทั้งหลาย เราประสงค์จะอยู่ผู้เดียวตลอดกึ่งเดือน นอกจากผู้มาถืออาหารแล้ว ใคร ๆ อย่ามาเฝ้าเรา
บางคนก็ว่า พระองค์ตรัสและเสด็จอยู่ผู้เดียวเพื่อเลี่ยงคำตำหนิของผู้อื่น คนอื่นอาจพูดว่า คนผู้นี้ประกาศตนเป็นผู้รู้ทุกอย่าง เป็นพระเจ้าจักรพรรดิแห่งพระสัทธรรม แม้ศิษย์ของตนฆ่ากันเองยังห้ามไม่ได้ จะห้ามผู้อื่นได้อย่างไร คนฉลาดจะพูดว่า พระผู้มีพระภาคกำลังเสด็จอยู่ผู้เดียวเพื่อบำเพ็ญ ไม่ทราบเรื่องนี้ และไม่มีใครกราบทูล ถ้าทรงทราบคงห้ามแน่นอน แต่นี่เป็นเพียงการคาดเดา เหตุหลักยังคงเป็นอย่างที่กล่าวไว้ก่อนหน้า
เมื่อภิกษุทั้งหลายรับคำของพระผู้มีพระภาคแล้ว นอกจากภิกษุผู้ถือบาตรอาหารแล้ว ไม่มีใครไปเฝ้าพระองค์
ภิกษุทั้งหลายคิดว่า พระผู้มีพระภาคทรงแสดงอสุภะด้วยวิธีต่าง ๆ สรรเสริญความไม่งาม สรรเสริญการเจริญอสุภะ และสรรเสริญผลแห่งการเจริญอสุภะซ้ำแล้วซ้ำเล่า พวกเขาจึงตั้งใจเจริญอสุภะด้วยวิธีต่าง ๆ ผลคือพวกเขาเริ่มเกลียดร่างกายของตน อายร่างกายของตน และรังเกียจร่างกายของตน
เหมือนชายหญิงหนุ่มที่รักการแต่งตัว เพิ่งสระผมเสร็จ ถ้ามีซากงู ซากสุนัข หรือซากคนห้อยคออยู่ ย่อมเกลียด อาย และรังเกียจ ภิกษุเหล่านี้ก็เช่นกัน เกลียด อาย และรังเกียจร่างกายของตน จนบางรูปจบชีวิตตนเอง บางรูปแย่งชิงชีวิตกันเอง แม้คนหนุ่มเมื่อทำสิ่งใดแล้วร่างกายสกปรก ก็จะไม่แต่งตัว แต่เมื่อสระผมแล้วก็ตั้งใจแต่งตัว คนเช่นนั้นแม้แต่จะมองซากงู ซากสุนัข ซากคนก็ไม่อยากมอง ขณะนั้นราวกับศัตรูเอาซากนั้นมัดคอและห้อยไว้ตรงหน้า ทำให้ทุกข์ อาย และรังเกียจอย่างยิ่ง ภิกษุเหล่านั้นรู้สึกทุกข์ อาย และรังเกียจร่างกายของตนเช่นนั้น เพราะตัดความอยากในร่างกายแล้ว อยากทิ้งร่างกายนี้ จึงถือมีดฆ่าตัวตาย พวกเขาพูดกันว่า เจ้าฆ่าข้า ข้าฆ่าเจ้า แล้วก็ฆ่ากันเอง
เรื่องนี้ยังแสดงว่า พวกเขายังไม่ชำนาญอสุภะอย่างแท้จริง การเจริญอสุภะที่ถูกต้องควรทำให้จิตเบื่อหน่าย วางเฉย และวางร่างกาย ไม่ใช่กลับเกิดโทสะ ความรังเกียจ และอยากฆ่าร่างกายนั้น
พวกเขายังไปหาชายชื่อมิคัลณฑิกะ นั่นคือชื่อของเขา เขาเป็นผู้ปลอมเป็นสมณะ ไว้จุกเล็ก ๆ บนศีรษะ โกนหัวที่เหลือ สะพายจีวรผืนหนึ่ง อยู่ใกล้สำนัก และอาศัยเศษอาหารเลี้ยงชีพ ภิกษุทั้งหลายพูดกับเขาว่า ดีแล้ว ท่านผู้เจริญ โปรดจบชีวิตให้พวกข้าพเจ้าเถิด บาตรกับจีวรนี้จะมอบให้ท่าน
พระอริยะทั้งหลายไม่ได้ฆ่าด้วยตนเอง ไม่ได้ยุยงให้ผู้อื่นฆ่า และไม่ได้พลอยยินดี แต่ปุถุชนทำทั้งหมด มิคัลณฑิกะเพื่อได้บาตรจีวรเป็นค่าจ้าง จึงฆ่าภิกษุจำนวนมาก แล้วถือดาบเปื้อนเลือดไปยังแม่น้ำวัคคมุทา
ขณะที่มิคัลณฑิกะล้างดาบเปื้อนเลือดที่ริมแม่น้ำ ความเดือดร้อนและความเสียใจผุดขึ้นในใจ เราไม่ได้อะไรที่เป็นประโยชน์เลย เราขาดทุนจริง ๆ สิ่งที่ได้มานั้นเลว ไม่ใช่สิ่งดี เราได้สร้างบาปกรรมมากมาย เพราะฆ่าภิกษุผู้มีศีลและมีธรรมอันดี
ขณะนั้นเทวดาประจำพื้นดินผู้ไม่มีชื่อองค์หนึ่งผุดขึ้นจากน้ำ นางอยู่ในพวกมาร มีทิฏฐิผิด และยืนอยู่ฝ่ายมาร นางคิดว่า อย่างนี้ชายผู้นี้จะไม่พ้นแดนมารได้ จึงประดับกายด้วยรัตนะต่าง ๆ แสดงฤทธิ์ เดินมาเหมือนเดินบนพื้นดินที่ไม่แตก แล้วพูดกับสมณะปลอมนั้นว่า ดีนัก ดีนัก บุรุษผู้เจริญ ท่านได้ประโยชน์ใหญ่ บุรุษผู้เจริญ ท่านได้สิ่งที่ได้ดีแล้ว ท่านสะสมบุญไว้มาก เพราะทำให้ผู้ที่ยังไม่ข้ามได้ข้าม คำว่าข้ามของนางหมายถึงการช่วยผู้ที่ยังไม่ข้ามพ้นสังสารวัฏด้วยการฆ่า เทพธิดาผู้โง่เขลาไร้ปัญญาองค์นี้มีความเห็นผิดว่า ผู้ที่ยังไม่ตายยังไม่พ้นจากเกิดตาย ผู้ที่ตายแล้วพ้นแล้ว ดังนั้นนางจึงชักชวนเขาด้วยทิฏฐินี้ ราวกับผู้ที่นึกว่าตนช่วยให้พ้นเกิดตายได้
แม้ก่อนหน้านั้นมิคัลณฑิกะจะเกิดความเสียใจอย่างแรงแล้ว แต่เมื่อเห็นอิทธิฤทธิ์ของเทพธิดา จึงคิดว่า เทพธิดาองค์นี้พูดอย่างนี้ คงเป็นเช่นนั้นจริง เขาเชื่อโดยไม่สงสัย หยิบดาบคมขึ้นอีก เดินจากวัดหนึ่งไปอีกวัดหนึ่ง จากลานหนึ่งไปอีกลานหนึ่ง เปิดประตูเข้าไป แล้วร้องว่า ใครยังไม่ข้าม เราจะช่วยใครให้ข้าม
ในที่นั้น ภิกษุที่ยังไม่คลายราคะเกิดความกลัว ความตื่นตระหนก และขนลุก ส่วนภิกษุที่คลายราคะแล้วไม่เกิดความกลัว ความตื่นตระหนก หรือขนลุก มิคัลณฑิกะในวันเดียวฆ่าภิกษุหนึ่งรูป สองรูป สามรูป สี่รูป ห้า รูป สิบรูป ยี่สิบรูป สามสิบรูป สี่สิบรูป ห้าสิบรูป ไปจนถึงหกสิบรูป
เมื่อครบกึ่งเดือน พระผู้มีพระภาคทรงทราบว่าภิกษุห้าร้อยรูปนั้นสิ้นชีวิตแล้ว จึงเสด็จออกจากที่หลีกเร้น แม้ทรงทราบก็ตรัสราวกับไม่ทราบ เพื่อเปิดเรื่อง แล้วตรัสกับท่านอานนท์ว่า ดูกรอานนท์ หมู่ภิกษุดูเหมือนน้อยลงกว่าแต่ก่อน มีเหตุอะไร
ท่านอานนท์ไม่ได้สังเกตว่าเป็นผลกรรมที่ทำให้พวกเขาสิ้นชีวิต สังเกตแต่เพียงว่าพวกเขาทำเช่นนั้นเพราะเจริญอสุภกรรมฐาน จึงกราบทูลว่า ข้าแต่พระองค์ผู้เจริญ เรื่องเป็นอย่างนี้ พระผู้มีพระภาคทรงแสดงอสุภะด้วยวิธีต่าง ๆ สรรเสริญความไม่งาม สรรเสริญการเจริญอสุภะ และสรรเสริญผลแห่งการเจริญอสุภะซ้ำแล้วซ้ำเล่า ภิกษุเหล่านั้นจึงเจริญอสุภะด้วยวิธีต่าง ๆ พวกเขาเกลียดร่างกายของตน อายร่างกายของตน รังเกียจร่างกายของตน เหมือนชายหญิงหนุ่มถ้ามีซากงู ซากสุนัข หรือซากคนห้อยคอ ย่อมเกลียด อาย และรังเกียจ ภิกษุเหล่านั้นก็เกลียดร่างกายของตน จนถึงกับจบชีวิตตนเอง แย่งชิงชีวิตกัน และไปขอมิคัลณฑิกะว่า ท่านผู้มีอายุ โปรดจบชีวิตให้พวกข้าพเจ้าเถิด บาตรจีวรนี้จะเป็นของท่าน มิคัลณฑิกะรับบาตรจีวรเป็นค่าจ้าง และในวันเดียวฆ่าภิกษุหนึ่งรูป สองรูป จนถึงหกสิบรูป ข้าแต่พระองค์ผู้เจริญ ขอพระองค์ทรงแสดงทางปฏิบัติอีกอย่างแก่ภิกษุทั้งหลาย เพื่อให้หมู่ภิกษุนี้ดำรงอยู่ด้วยวิธีอื่น และบรรลุอรหัตตผล
พระผู้มีพระภาคตรัสว่า ดูกรอานนท์ จงประชุมภิกษุทั้งหมดที่อาศัยเมืองเวสาลีอยู่ในโรงประชุม ท่านอานนท์ทูลรับว่า อย่างนั้น พระเจ้าข้า แล้วท่านอานนท์ประชุมภิกษุทั้งหมด มากราบเรียนว่า ข้าแต่พระองค์ผู้เจริญ หมู่ภิกษุประชุมพร้อมแล้ว บัดนี้ขอพระองค์ทรงแสดงตามเวลาที่ทรงเห็นสมควร
หลังจากนั้นพระพุทธเจ้าจึงทรงแสดงอานาปานสติแก่พวกเขา
ต่อมา พระผู้มีพระภาคทรงประชุมสงฆ์เพราะเหตุนี้ แล้วตรัสถามภิกษุทั้งหลายว่า
ดูกรภิกษุทั้งหลาย ได้ยินว่าพวกเธอบางรูปจบชีวิตตนเอง บางรูปแย่งชิงชีวิตกัน บางรูปยังไปหาเดียรถีย์ชื่อมิคัลณฑิกะ แล้วพูดว่า ท่านผู้มีอายุ โปรดจบชีวิตให้พวกข้าพเจ้าเถิด บาตรจีวรนี้จะเป็นของท่าน จริงหรือ
ภิกษุทั้งหลายทูลว่า จริง พระเจ้าข้า
พระผู้มีพระภาคทรงติเตียนว่า ดูกรภิกษุทั้งหลาย การทำเช่นนี้ไม่สมควร ไม่เหมาะสม ไม่เรียบร้อย ไม่ใช่กิจของสมณะ ไม่อนุญาต และไม่ควรทำ
ดูกรภิกษุทั้งหลาย พวกเธอจะแย่งชิงชีวิตตนเอง แย่งชิงชีวิตกัน และไปหามิคัลณฑิกะ แล้วพูดว่า ท่านผู้มีอายุ โปรดจบชีวิตให้พวกข้าพเจ้าเถิด บาตรจีวรนี้จะเป็นของท่าน ได้อย่างไร
ดูกรภิกษุทั้งหลาย การทำเช่นนี้ไม่ทำให้ผู้ที่ยังไม่เลื่อมใสเกิดความเลื่อมใส และไม่ทำให้ผู้ที่เลื่อมใสแล้วเพิ่มพูนความเลื่อมใส
แล้วพระผู้มีพระภาคทรงบัญญัติสิกขาบทนี้
ภิกษุใดจงใจพรากชีวิตมนุษย์ หรือแสวงหาเครื่องฆ่าให้ผู้อื่น ผู้นั้นต้องอาบัติปาราชิก ไม่อยู่ร่วมกับสงฆ์ได้อีก
ดังนี้พระผู้มีพระภาคจึงทรงบัญญัติสิกขาบทนี้แก่ภิกษุทั้งหลาย อ้างอิง ตติยปาราชิกและอรรถกถา
การฆ่าตัวตายเป็นอกุศลกรรมจริง ผู้ใดฆ่าตัวตายก็ล่วงสิกขาบทปาราชิกนี้เช่นกัน
พระอริยะไม่ฆ่าตัวตาย ไม่ชักชวนให้ผู้อื่นฆ่าตัวตาย และไม่สรรเสริญการฆ่าตัวตาย สังยุตตนิกาย ๕๕.๗
หลวงพ่อปราโมทย์เคยสอนว่า
สัปดาห์ก่อนมีคนมาถามหลวงพ่อว่า มีพระรูปหนึ่งตัดหัวตัวเองไปถวายพระพุทธเจ้า ถูกหรือผิด เรื่องเป็นอย่างไร
การฆ่าตัวตายเป็นอกุศลกรรมทุกกรณี ไม่มีข้อยกเว้นว่าใครเป็นผู้ฆ่า การตั้งใจฆ่าสัตว์แล้วเป็นอกุศลกรรมแล้ว ถ้าพระไปฆ่าตัวตาย สถานะความเป็นพระจะหายไปทันที เช่น คนในข่าวที่ตัดหัวตัวเองตาย เขาลาสิกขาก่อนแล้ว จึงเป็นฆราวาสที่ฆ่าตัวตาย
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**Tiếng Việt**
Thời Đức Phật, từng xảy ra một vụ tự sát và giết hại lẫn nhau quy mô lớn trong Tăng đoàn.
Chuyện ấy diễn ra như thế nào?
Hãy kể câu chuyện.
Tương truyền đời trước có năm trăm người thợ săn. Họ dùng gậy lớn và lưới bao quanh khu rừng, cả đời vui vẻ lấy việc giết nai làm nghề. Sau khi chết họ đọa địa ngục. Chịu khổ xong, vì còn chút dư lực thiện nghiệp ngày trước, họ lại sinh làm người. Những người này đủ thiện căn. Về sau tất cả đều xuất gia dưới chỗ Đức Thế Tôn và thọ cụ túc giới.
Nhưng nghiệp bất thiện căn bản họ đã tạo ngày trước chưa tiêu hết. Tâm tư ấy—ý định, nghiệp—sẽ chín trong nửa tháng, tạo cơ hội cho họ tự sát và bị người khác giết. Đức Phật thấy trước việc này. Quả nghiệp không ai ngăn được. Trong nhóm Tỳ-kheo ấy có phàm phu, cũng có Tu-đà-hoàn, Tư-đà-hàm, A-na-hàm và A-la-hán. A-la-hán đã không còn hữu sau, không còn tái sinh. Các thánh đệ tử khác chắc chắn sinh về thiện thú. Chỗ đi của phàm phu thì chưa định.
Đức Thế Tôn nghĩ: Những người này vì tham ái thân mình mà sợ chết, chỗ đi không thể thanh tịnh. Ta nên vì họ nói pháp bất tịnh, để họ đoạn trừ tham ái đối với thân. Họ nghe xong, đoạn trừ tham ái đối với thân, chỗ đi thanh tịnh, sinh lên cõi trời. Như vậy việc họ xuất gia dưới chỗ ta mới có ý nghĩa.
Vì thế, vì lợi ích của họ, Đức Thế Tôn lấy đề mục thiền làm chính mà nói pháp bất tịnh, không phải để ca ngợi cái chết. Nói xong, Ngài lại nghĩ: Nếu các Tỳ-kheo này trong nửa tháng đến gặp ta, họ sẽ lần lượt báo cáo hôm nay chết một vị, hôm nay chết hai vị, cho đến hôm nay chết mười vị. Quả nghiệp ấy ta hay người khác đều không ngăn được. Ta nghe rồi thì làm được gì? Nghe việc không lợi ích, chỉ mang tai họa, có ích gì? Chi bằng ta tránh tầm mắt của các Tỳ-kheo. Vì thế Đức Thế Tôn bảo Tăng chúng: Này các Tỳ-kheo, ta muốn ở một mình trong nửa tháng. Ngoài người đến lấy thức ăn, không ai được đến gặp ta.
Cũng có người nói Ngài nói vậy và ở một mình là để tránh lời chỉ trích của người khác. Người khác có thể nói: Người này tự xưng là bậc nhất thiết trí, tự xưng là Chuyển luân Thánh vương của Chánh pháp, ngay đệ tử của mình giết hại lẫn nhau còn không ngăn được, làm sao ngăn người khác? Người trí sẽ nói: Đức Thế Tôn đang ở một mình tu tập, không biết việc này, cũng không ai tâu báo; nếu biết chắc chắn sẽ ngăn. Nhưng đó chỉ là suy đoán. Nguyên nhân chính vẫn là điều đã nói ở trước.
Sau khi nhận lời Đức Thế Tôn, ngoài Tỳ-kheo đưa cơm khất thực, không ai đến yết kiến Ngài.
Các Tỳ-kheo nghĩ: Đức Thế Tôn đã dùng nhiều cách nói quán bất tịnh, khen bất tịnh, khen sự tu tập bất tịnh, và nhiều lần khen thành tựu thiền bất tịnh. Vì thế họ dùng nhiều cách chuyên tâm tu quán bất tịnh. Kết quả là họ bắt đầu chán ghét thân mình, xấu hổ vì thân mình, ghê tởm thân mình.
Giống như một thanh niên nam hay nữ ưa trang điểm, vừa gội đầu xong, nếu có xác rắn, xác chó hoặc xác người treo trên cổ, ắt chán ghét, xấu hổ, ghê tởm. Các Tỳ-kheo ấy cũng chán ghét, xấu hổ và ghê tởm thân mình, đến nỗi có người tự kết liễu đời mình, có người đoạt mạng lẫn nhau. Dù là người trẻ, làm việc gì khiến thân bẩn cũng không trang điểm; nhưng gội đầu xong thì chuyên tâm trang điểm. Người ấy thậm chí không muốn nhìn xác rắn, xác chó, xác người. Lúc ấy như có kẻ thù buộc xác ấy vào cổ, treo trước mặt, khiến cực kỳ đau khổ, xấu hổ, ghê tởm. Các Tỳ-kheo đối với thân mình cũng đau khổ, xấu hổ, ghê tởm như vậy. Vì đã đoạn tham ái đối với thân, muốn bỏ thân này, nên cầm dao tự sát. Họ bảo nhau: Ngươi giết ta, ta giết ngươi, rồi tàn sát lẫn nhau.
Việc này cũng cho thấy họ chưa nắm vững quán bất tịnh. Quán bất tịnh đúng đắn phải làm tâm nhàm chán, giữ trung lập và buông thân; chứ không phải ngược lại sinh sân, chán ghét, muốn giết chết thân ấy.
Họ còn đi tìm một người tên Migalaṇḍika. Đó là tên ông ta. Ông ta giả dạng sa-môn, để lại một nắm tóc nhỏ trên đỉnh, cạo phần còn lại, khoác một tấm y trên vai, ở gần tinh xá, sống nhờ thức ăn thừa. Các Tỳ-kheo nói với ông: Lành thay, tôn giả, xin hãy giúp chúng tôi kết liễu đời. Bình bát và y này sẽ biếu ngài.
Các bậc Thánh không tự tay sát sinh, không xúi người khác sát sinh, cũng không tùy hỷ. Nhưng phàm phu thì làm hết. Migalaṇḍika vì muốn lấy bình bát y làm thù lao nên giết nhiều Tỳ-kheo. Sau đó ông cầm kiếm dính đầy máu đi đến sông Vaggamudā.
Khi Migalaṇḍika đang rửa thanh kiếm dính máu bên sông, trong lòng bỗng sinh hối hận: Ta thật không được lợi ích. Ta thật bị tổn thất. Điều ta được thật xấu xa chứ không tốt. Ta đã tạo vô lượng tội nghiệp, vì đã giết những Tỳ-kheo trì giới, có pháp lành.
Lúc ấy một vị địa thần vô danh hiện lên từ nước. Bà thuộc phe Ma, giữ tà kiến, đứng về phía Ma. Bà nghĩ: Như vậy người này sẽ không vượt khỏi cảnh giới Ma. Bà trang sức toàn thân bằng các thứ châu báu, hiện thần thông, đi đến như đi trên đất chưa nứt, rồi nói với vị giả sa-môn ấy: Tốt lắm, tốt lắm, thiện nam tử, ông được đại lợi ích; thiện nam tử, ông được điều khéo được. Ông đã tích tập nhiều phước đức, vì đã làm cho những người chưa vượt qua được vượt qua. Chữ “vượt qua” của bà nghĩa là dùng hành vi sát sinh để độ những người chưa vượt khỏi sinh tử luân hồi. Nữ thần ngu si vô trí ấy giữ tà kiến: Người chưa chết thì chưa giải thoát sinh tử, người đã chết thì đã giải thoát. Vì thế bà khuyên ông bằng tà kiến ấy, giống như kẻ tự cho mình có thể cứu độ sinh tử.
Dù trước đó Migalaṇḍika đã sinh lòng hối hận mạnh mẽ, nhưng thấy oai lực của nữ thần, ông nghĩ: Nữ thần nói vậy ắt đúng như thế. Ông tin chắc không nghi, lại cầm kiếm bén, đi từ tinh xá này sang tinh xá kia, từ sân này sang sân khác, mở cửa vào, lớn tiếng gọi: Ai chưa vượt qua? Ta sẽ giúp ai vượt qua?
Ở đó, những Tỳ-kheo chưa ly tham khi ấy sinh sợ hãi, kinh hoàng, rởn tóc gáy; những Tỳ-kheo đã ly tham thì không sợ hãi, không kinh hoàng, cũng không rởn tóc gáy. Migalaṇḍika trong một ngày giết một Tỳ-kheo, hai Tỳ-kheo, ba, bốn, năm, mười, hai mươi, ba mươi, bốn mươi, năm mươi, cho đến sáu mươi Tỳ-kheo.
Nửa tháng sau, Đức Thế Tôn biết năm trăm Tỳ-kheo ấy đã mạng chung, xuất định từ chỗ độc cư. Dù biết, Ngài vẫn nói như không biết, để dẫn chuyện, bảo tôn giả Ānanda: Này Ānanda, chúng Tỳ-kheo trông có vẻ ít hơn trước, vì lý do gì?
Tôn giả Ānanda không để ý đó là quả nghiệp khiến họ mạng chung, chỉ để ý họ làm vậy vì tu nghiệp xứ bất tịnh, nên đáp: Bạch Thế Tôn, sự việc như thế này. Thế Tôn đã dùng nhiều cách nói quán bất tịnh, khen bất tịnh, khen sự tu tập bất tịnh, và nhiều lần khen thành tựu thiền bất tịnh. Vì thế các Tỳ-kheo ấy dùng nhiều cách tu quán bất tịnh. Họ chán ghét thân mình, xấu hổ vì thân mình, ghê tởm thân mình. Giống như nam nữ trẻ nếu có xác rắn, xác chó hoặc xác người treo nơi cổ thì chán ghét, xấu hổ, ghê tởm; các Tỳ-kheo ấy cũng chán ghét thân mình, đến mức tự kết liễu, đoạt mạng lẫn nhau, thậm chí nhờ Migalaṇḍika: Hiền hữu, xin hãy giúp chúng tôi kết liễu đời, bình bát y này sẽ thuộc về ngài. Migalaṇḍika nhận bình bát y làm thù lao, trong một ngày giết một vị, hai vị, cho đến sáu mươi vị. Bạch Thế Tôn, xin Ngài vì các Tỳ-kheo nói một pháp môn khác, để chúng Tỳ-kheo này an trú theo cách khác, hầu chứng quả A-la-hán.
Đức Thế Tôn nói: Vậy này Ānanda, hãy tập hợp tất cả Tỳ-kheo nương ở Vesālī đến nhà họp. Ānanda đáp: Xin vâng, bạch Thế Tôn. Tôn giả Ānanda tập hợp hết các Tỳ-kheo, rồi đến bạch: Bạch Thế Tôn, chúng Tỳ-kheo đã họp xong. Nay xin Thế Tôn thuyết pháp vào lúc Ngài thấy thích hợp.
Sau đó Đức Phật vì họ nói pháp quán hơi thở.
Về sau, vì nhân duyên này, Đức Thế Tôn tập hợp chúng Tỳ-kheo và hỏi:
Này các Tỳ-kheo, nghe nói các ông có người tự kết liễu đời mình, có người đoạt mạng lẫn nhau, thậm chí đi nhờ ngoại đạo tên Migalaṇḍika: Hiền hữu, xin hãy giúp chúng tôi kết liễu đời, bình bát y này sẽ thuộc về ngài. Có thật không?
Các Tỳ-kheo đáp: Thật vậy, bạch Thế Tôn.
Đức Phật quở trách: Này các Tỳ-kheo, làm như vậy không thích đáng, không phù hợp, không đoan chính, không hợp hạnh sa-môn, không được phép, cũng không nên làm như thế.
Này các Tỳ-kheo, các ông sao lại tự đoạt mạng mình, lại đoạt mạng lẫn nhau, thậm chí đi nhờ Migalaṇḍika: Hiền hữu, xin hãy giúp chúng tôi kết liễu đời, bình bát y này sẽ thuộc về ngài?
Này các Tỳ-kheo, làm như vậy không khiến người chưa sinh tín tâm sinh tín tâm, cũng không khiến người đã sinh tín tâm tăng trưởng tín tâm.
Rồi Đức Thế Tôn chế định học xứ này:
Nếu Tỳ-kheo cố ý đoạt mạng người, hoặc tìm khí cụ giết người cho kẻ khác, người ấy phạm Ba-la-di, không được ở chung với Tăng nữa.
Như vậy Đức Thế Tôn đã chế định học xứ này cho các Tỳ-kheo. (Tham chiếu Tatiyapārājika và sớ giải)
Tự sát thật ra là ác nghiệp. Ai tự sát cũng phạm giới Ba-la-di này.
Bậc Thánh không tự sát, không khuyên người khác tự sát, cũng không khen ngợi tự sát. (SN 55.7)
Thiền sư Luang Por Pramote từng dạy:
Tuần trước có người đến hỏi Sư: Có một vị xuất gia tự chặt đầu mình để cúng Phật, đúng hay sai? Chuyện ấy ra sao?
Tự sát thế nào cũng là ác nghiệp, không có ngoại lệ về “ai” là người giết. Cố ý giết chúng sinh đã là ác nghiệp rồi. Nếu người xuất gia đi tự sát thì thân phận xuất gia lập tức tự mất. Ví dụ người trên tin tức tự chặt đầu mình chết, ông ta đã hoàn tục trước, vì thế đó là cư sĩ tự sát.
《醫學院的Senior Notes Senior Notes in Medical School Senior Notes ในคณะแพทยศาสตร์ Senior Notes ở trường Y》
《醫學院的Senior Notes Senior Notes in Medical School Senior Notes ในคณะแพทยศาสตร์ Senior Notes ở trường Y》
編輯以前在港大醫學院 HKU Medicine 讀醫科，同學之間都會流傳一些Senior Notes。就是師兄師姐們無私分享給師弟妹的筆記。
很有用的，許多人都是靠這些筆記來Pass 考試的。
CUHK Medicine 中大醫學院也有
https://www.instagram.com/reel/DauAN3etHWq/
至起碼就編輯所知道、所認識，這些很喜歡、很願意分享知識的人，通常成績都是非常好的
有些在醫學院甚至是考第一、第二之類的
編輯有些醫科朋友雖然沒有寫這些Senior Notes，但也是很願意分享知識、教人的；他們也是成績很好，甚至拿 Distinction 的
所以我們可以看到當中微妙的因果關係。
成績好、博學、聰明的其中一個原因，其實就是來自於過去分享知識的善業
好像佛陀時代的 sugandha長老那樣，證悟阿羅漢果後，他以禪定之力憶起、分析不同的業因和業果，發現自己過去在上一尊佛--迦葉佛時代曾經傳授知識、讓人生起智慧；這個業在今生成熟，讓他成為一個有智慧、聰明的人，擅於觀察不同的義理 （AP.1.532）
其實很多時，這是習慣來的。
過去世一直都喜歡分享知識、分享智慧，今生也會繼承這個習性，也一樣喜歡分享知識。同時過去的業一直在成熟，讓這些人聰明、成績好
所以有許多成績好的人都有喜歡分享知識這個特質
其實不用說到橫跨一段長時間的業力。
我們分享知識的同時，自己肯定也會有得益！
我們要自己對那個議題、知識非常通透、瞭解，才能以簡單的言語、方式說給別人聽，讓他人明白
在這個過程中，我們會知道自己真正知道了些什麼，不知道些什麼；其實這會讓我們對那個知識的印象更深刻、對它是更掌握的
這是當下的善果！
但我們分享知識的同時，要確保是正確的、不要有任何山埃
如果是錯的資訊，將來這個業成熟時，也會讓我們知道許多、很聰明，但知的都是錯的資訊😂
尤其是佛法啊，可大可小的！不要亂來！
說錯是很大惡業
AN1.312的注釋說，如果我們勸導一百個人去殺生，我們也會得到他們每個人同等的惡業
在戒的範疇，一個如法的人只應弘揚五戒、十善業
五戒是：
1.不殺生
2.不偷盜
3.不邪淫
4.不說謊
5.不飲酒吸毒
十善業是：
1.不殺生
2.不偷盜
3.不邪淫
4.不說謊
5.不離間
6.不粗惡語
7.不說無用、不適時、無意義、不值得收藏、沒有理由、沒有節制、沒有利益的廢話
8.不貪求屬於別人的東西
9.不妒忌、起惡意、起傷害的意圖、報復
10.具備正見：有善惡業及其果報、有過去未來世、承認父母的恩德、有不經由父母而化生的眾生--包括地獄眾生、鬼、天神等等；存在有特殊智慧、能夠宣示過去未來世的正道修行人
這些見解之所以重要，是因為這可以讓一個人生起很強烈的道德警覺性、制止了許多不善業的產生
在定的範疇，一個如法的人只應弘揚讓心清明、遠離五蓋（1.欲貪 2.嗔 3.昏沉睡眠 4.散亂後悔 5.疑惑）、讓心清爽愉悅的禪定（MN108）
在智慧的範疇，佛陀說，真正的佛法只會讓人生起對這個世界的厭離、離貪，轉起貪嗔癡徹底熄滅的涅槃 （AN7.83）
簡而言之，真正的佛法只會讓人越來越輕鬆、越來越沒壓力、越來越清爽、越來越清醒清明、越來越愉悅、越來越有滿足感的
如果我們對許多人造成了負面的影響、把痛苦帶給他們，這是很大的不善業
相反，如果我們對許多人造成了正面的影響、把快樂帶給他們，這是很大的善業
sugandha長老過去世就是因為弘揚佛法，幫助眾生滅除痛苦、為他們帶來快樂，所以今生便得到快樂的果報
因為幫助眾生去除煩惱，所以今生便得到沒有煩惱之果 （AP.1.532）
業果法則是很合乎邏輯性的
## English
When the editor was studying medicine at HKU Medicine, “Senior Notes” circulated among classmates. These were notes that seniors generously shared with juniors.
They were extremely useful. Many people passed exams by relying on them.
CUHK Medicine has them too:
https://www.instagram.com/reel/DauAN3etHWq/
At least from what the editor knows and from the people the editor has met, those who love sharing knowledge and are happy to do so usually have excellent results. Some even ranked first or second in medical school. Some of the editor’s medical friends never wrote Senior Notes, but they were still very willing to share knowledge and teach others; they also did very well, even earning Distinctions.
So we can see a subtle causal relationship here.
One reason some people have good grades, wide learning, and intelligence is the wholesome kamma of sharing knowledge in the past—like the Elder Sugandha in the Buddha’s time. After attaining arahantship, he used the power of samadhi (undistractability of mind) to recollect and analyse different causes and results. He found that in the time of the previous Buddha, Kassapa Buddha, he had taught knowledge and given rise to wisdom in others. That kamma matured in this life and made him a wise, intelligent person, skilled at examining different meanings (Apadāna 1.532).
Very often this is simply a habit. If in past lives one has always liked sharing knowledge and wisdom, that tendency is inherited in this life, and one still likes sharing knowledge. At the same time, past kamma keeps ripening, making these people intelligent and successful in their studies.
That is why many high-achieving people also have the trait of liking to share knowledge.
We do not even need to talk about kamma stretching across a long stretch of time. While we share knowledge, we ourselves certainly benefit too. We must understand a topic thoroughly before we can explain it simply so that others can understand. In that process we see what we truly know and what we do not. This makes the knowledge sink in more deeply and puts it more firmly in our grasp.
That is an immediate wholesome fruit.
But when we share knowledge, we must make sure it is correct and contains no poison. If the information is wrong, when that kamma matures later we may still “know a lot” and seem clever—but what we know will be wrong. 😂
Especially with the Dhamma—this can be very great or very small. Do not be reckless. Teaching it wrongly is a grave unwholesome deed. The commentary to AN 1.312 says that if we urge a hundred people to kill, we receive the same unwholesome kamma as each of them.
In the domain of virtue, a person who follows the Dhamma should only teach the Five Precepts and the Ten Wholesome Courses of Action.
The Five Precepts are:
1. Not killing living beings
2. Not stealing
3. Not committing sexual misconduct
4. Not lying
5. Not taking intoxicants or drugs
The Ten Wholesome Courses of Action are:
1. Not killing living beings
2. Not stealing
3. Not committing sexual misconduct
4. Not lying
5. Not dividing people with speech
6. Not using harsh speech
7. Not speaking useless, untimely, meaningless, unworthy of keeping, unreasonable, unrestrained, or unbeneficial idle talk
8. Not coveting what belongs to others
9. Not being jealous, malicious, intending harm, or seeking revenge
10. Holding right view: that there is wholesome and unwholesome kamma and their results; that there are past and future lives; that one acknowledges the kindness of one’s parents; that there are beings born without parents—including beings in hell, ghosts, deities, and so on; and that there exist practitioners of the right path with special wisdom who can declare past and future lives
These views matter because they can give rise to strong moral vigilance and prevent much unwholesome kamma from arising.
In the domain of samadhi, a person who follows the Dhamma should only teach meditation that makes the mind clear, free from the five hindrances (1. sensual desire, 2. ill will, 3. sloth and drowsiness, 4. restlessness and regret, 5. doubt), and that makes the mind fresh and pleasant (MN 108).
In the domain of wisdom, the Buddha said that the true Dhamma only gives rise to disenchantment with this world, to fading of greed, and to Nibbāna in which greed, aversion, and delusion are completely extinguished (AN 7.83).
In short, the true Dhamma only makes a person more and more at ease, less and less pressured, fresher and clearer, more and more pleasant, and more and more content.
If we cause negative effects for many people and bring them suffering, that is great unwholesome kamma.
Conversely, if we cause positive effects for many people and bring them happiness, that is great wholesome kamma.
The Elder Sugandha, in a past life, taught the Dhamma, helped beings destroy suffering, and brought them happiness; so in this life he received the fruit of happiness. Because he helped beings remove defilements, in this life he received the fruit of being without defilements (Apadāna 1.532).
The law of kamma and its results is highly logical.
---
## ไทย
ตอนที่บรรณาธิการเรียนแพทย์ที่ HKU Medicine เพื่อนร่วมชั้นจะส่งต่อสิ่งที่เรียกว่า Senior Notes ให้กัน คือสมุดโน้ตที่รุ่นพี่แบ่งปันให้รุ่นน้องโดยไม่หวังสิ่งตอบแทน
มีประโยชน์มาก หลายคนพึ่งโน้ตเหล่านี้ถึงสอบผ่าน
คณะแพทยศาสตร์ CUHK ก็มีเช่นกัน
https://www.instagram.com/reel/DauAN3etHWq/
อย่างน้อยเท่าที่บรรณาธิการรู้และจากคนที่รู้จัก คนที่ชอบและยินดีแบ่งปันความรู้ มักมีผลการเรียนดีมาก บางคนในคณะแพทย์ถึงกับได้ที่หนึ่ง ที่สอง เพื่อนแพทย์บางคนของบรรณาธิการไม่ได้เขียน Senior Notes แต่ก็ยินดีแบ่งปันความรู้และสอนคนอื่น พวกเขาก็เรียนดีมาก ถึงขั้นได้ Distinction
ดังนั้นเราจึงเห็นความสัมพันธ์เชิงเหตุผลที่ละเอียดอ่อนตรงนี้
เหตุผลหนึ่งที่บางคนเรียนเก่ง รอบรู้ และฉลาด ก็มาจากกุศลกรรมในอดีตที่ได้แบ่งปันความรู้ เหมือนพระสุคันธเถระในสมัยพุทธกาล หลังจากบรรลุอรหัตแล้ว ท่านใช้กำลังสมาธิระลึกและวิเคราะห์เหตุและผลต่าง ๆ พบว่าในสมัยพระพุทธเจ้าองค์ก่อน คือพระกัสสปพุทธเจ้า ท่านเคยสอนความรู้จนผู้อื่นเกิดปัญญา กรรมนั้นสุกงอมในชาตินี้ ทำให้ท่านเป็นผู้มีปัญญา ฉลาด และชำนาญในการพิจารณาอรรถต่าง ๆ (อปทาน 1.532)
หลายครั้งนี่เป็นนิสัย หากในชาติก่อนชอบแบ่งปันความรู้และปัญญา ชาตินี้ก็สืบทอดนิสัยนั้น ยังชอบแบ่งปันความรู้ ขณะเดียวกันกรรมเก่าก็สุกงอมต่อเนื่อง ทำให้คนเหล่านี้ฉลาดและเรียนเก่ง
ดังนั้นคนเรียนเก่งจำนวนมากจึงมีลักษณะชอบแบ่งปันความรู้
จริง ๆ แล้วไม่จำเป็นต้องพูดถึงกรรมข้ามเวลานานขนาดนั้น ขณะที่เราแบ่งปันความรู้ ตัวเราเองก็ได้ประโยชน์แน่นอน เราต้องเข้าใจเรื่องนั้นอย่างทะลุปรุโปร่งก่อน จึงจะอธิบายด้วยคำง่าย ๆ ให้คนอื่นเข้าใจได้ ในกระบวนการนี้เราจะรู้ว่าตัวเองรู้อะไรจริง ๆ และยังไม่รู้อะไร ความรู้นั้นจึงฝังลึกและอยู่ในกำมือเรามากขึ้น
นี่คือผลดีในทันที
แต่เมื่อแบ่งปันความรู้ ต้องให้ถูกต้อง อย่าให้มีพิษ หากข้อมูลผิด เมื่อกรรมนั้นสุกในภายหน้า เราอาจรู้มากและดูฉลาด แต่สิ่งที่รู้ล้วนเป็นข้อมูลผิด 😂
โดยเฉพาะธรรมะ สำคัญมาก อย่าทำมั่ว การพูดผิดเป็นอกุศลกรรมใหญ่ อรรถกถาของอังคุตตรนิกาย 1.312 กล่าวว่า หากเราชักชวนคนหนึ่งร้อยคนให้ฆ่าสัตว์ เราก็ได้รับอกุศลกรรมเท่ากับแต่ละคนนั้น
ในขอบเขตของศีล ผู้ดำเนินตามธรรมควรประกาศเฉพาะเบญจศีลและกุศลกรรมบถสิบ
เบญจศีล คือ
1. ไม่ฆ่าสัตว์
2. ไม่ลักทรัพย์
3. ไม่ประพฤติผิดในกาม
4. ไม่พูดเท็จ
5. ไม่ดื่มสุราและเสพยา
กุศลกรรมบถสิบ คือ
1. ไม่ฆ่าสัตว์
2. ไม่ลักทรัพย์
3. ไม่ประพฤติผิดในกาม
4. ไม่พูดเท็จ
5. ไม่พูดส่อเสียด
6. ไม่พูดคำหยาบ
7. ไม่พูดคำไร้ประโยชน์ ไม่ถูกกาล ไม่มีความหมาย ไม่ควรเก็บไว้ ไม่มีเหตุผล ไม่สำรวม และไม่มีประโยชน์
8. ไม่เพ่งเล็งของของผู้อื่น
9. ไม่ริษยา ไม่มีจิตคิดร้าย ไม่คิดทำร้าย ไม่คิดแก้แค้น
10. มีสัมมาทิฏฐิ ว่ามีกุศลอกุศลและผลของมัน มีอดีตชาติและอนาคตชาติ ยอมรับพระคุณของบิดามารดา มีสัตว์ที่เกิดโดยไม่อาศัยบิดามารดา รวมทั้งสัตว์นรก เปรต เทวดา เป็นต้น และมีนักปฏิบัติผู้มีปัญญาพิเศษ สามารถประกาศทางอันถูกต้องเกี่ยวกับอดีตและอนาคตได้
ทิฏฐิเหล่านี้สำคัญ เพราะทำให้เกิดความตื่นตัวทางศีลธรรมอย่างแรงกล้า และยับยั้งอกุศลกรรมมากมายไม่ให้เกิด
ในขอบเขตของสมาธิ ผู้ดำเนินตามธรรมควรประกาศเฉพาะการเจริญสมาธิที่ทำให้จิตผ่องใส ห่างจากนิวรณ์ห้า (1. กามฉันทะ 2. พยาบาท 3. ถีนมิทธะ 4. อุทธัจจกุกกุจจะ 5. วิจิกิจฉา) และทำให้จิตสดชื่น รื่นรมย์ (มัชฌิมนิกาย 108)
ในขอบเขตของปัญญา พระพุทธเจ้าตรัสว่าธรรมที่แท้จริงย่อมทำให้เกิดความหน่ายในโลกนี้ คลายกำหนัด และนำไปสู่นิพพานที่ราคะ โทสะ โมหะดับสิ้น (อังคุตตรนิกาย 7.83)
โดยสรุป ธรรมที่แท้จริงย่อมทำให้คนเบาสบายขึ้นเรื่อย ๆ มีความกดดันน้อยลง สดชื่น แจ่มใส รื่นรมย์ และอิ่มใจมากขึ้น
หากเราสร้างผลกระทบด้านลบให้คนจำนวนมาก และนำทุกข์ไปให้พวกเขา นั่นเป็นอกุศลกรรมใหญ่ ในทางกลับกัน หากเราสร้างผลกระทบด้านบวกให้คนจำนวนมาก และนำความสุขไปให้พวกเขา นั่นเป็นกุศลกรรมใหญ่
พระสุคันธเถระในอดีตชาติได้ประกาศธรรม ช่วยสัตว์ให้พ้นทุกข์ และนำสุขมาให้ ดังนั้นในชาตินี้จึงได้รับผลเป็นความสุข เพราะช่วยสัตว์ขจัดกิเลส ในชาตินี้จึงได้รับผลที่ไม่มีความกิเลส (อปทาน 1.532)
กฎแห่งกรรมและผลของกรรมนั้นสมเหตุสมผลอย่างยิ่ง
---
## Tiếng Việt
Khi biên tập viên học y tại HKU Medicine, các bạn cùng lớp thường truyền nhau những “Senior Notes”. Đó là ghi chú mà anh chị khóa trên vô tư chia sẻ cho đàn em.
Rất hữu ích. Nhiều người nhờ những ghi chú này mới Pass được kỳ thi.
CUHK Medicine cũng có:
https://www.instagram.com/reel/DauAN3etHWq/
Ít nhất theo những gì biên tập viên biết và những người biên tập viên quen, những người rất thích và rất sẵn lòng chia sẻ kiến thức thường có thành tích rất tốt. Một số người trong trường y thậm chí đứng thứ nhất, thứ hai. Một số bạn học y của biên tập viên dù không viết Senior Notes, nhưng cũng rất sẵn lòng chia sẻ kiến thức và dạy người khác; họ cũng học rất giỏi, thậm chí đạt Distinction.
Vì thế ta thấy được mối quan hệ nhân quả tinh tế ở đây.
Một trong những nguyên nhân khiến người ta điểm cao, uyên bác, thông minh chính là thiện nghiệp đã chia sẻ kiến thức trong quá khứ—giống như Trưởng lão Sugandha thời Đức Phật. Sau khi chứng quả A-la-hán, Ngài dùng sức thiền định nhớ lại và phân tích các nhân quả khác nhau, thấy rằng vào thời Đức Phật quá khứ—Đức Phật Ca-diếp—Ngài từng truyền trao kiến thức, khiến người khác sanh khởi trí tuệ. Nghiệp ấy chín muồi trong đời này, khiến Ngài trở thành người có trí, thông minh, giỏi quán sát các nghĩa lý khác nhau (Apadāna 1.532).
Nhiều khi đây chỉ là thói quen. Đời trước vốn thích chia sẻ kiến thức, trí tuệ, đời này cũng thừa kế tập khí ấy, vẫn thích chia sẻ kiến thức. Đồng thời nghiệp quá khứ tiếp tục chín muồi, khiến những người này thông minh, học giỏi.
Vì vậy nhiều người thành tích tốt đều có đặc điểm thích chia sẻ kiến thức.
Thực ra không cần nói đến nghiệp lực trải qua một khoảng thời gian dài. Khi ta chia sẻ kiến thức, bản thân chắc chắn cũng được lợi. Ta phải thông suốt vấn đề thì mới diễn đạt bằng lời lẽ, cách thức đơn giản để người khác hiểu. Trong quá trình ấy ta biết mình thực sự biết gì, chưa biết gì; ấn tượng về kiến thức ấy vì thế sâu hơn, nắm vững hơn.
Đó chính là quả thiện ngay trong hiện tại!
Nhưng khi chia sẻ kiến thức, phải bảo đảm đúng, không được có chất độc. Nếu thông tin sai, khi nghiệp ấy chín về sau, ta có thể biết nhiều, rất “thông minh”, nhưng những gì biết đều là thông tin sai. 😂
Đặc biệt là Phật pháp—lớn nhỏ đều hệ trọng. Đừng làm bừa. Nói sai là ác nghiệp lớn. Chú giải của AN 1.312 nói: nếu ta khuyên một trăm người sát sanh, ta cũng nhận ác nghiệp tương đương với mỗi người trong số họ.
Trong phạm vi giới, người đúng pháp chỉ nên hoằng dương Năm giới và Mười thiện nghiệp.
Năm giới là:
1. Không sát sanh
2. Không trộm cắp
3. Không tà dâm
4. Không nói dối
5. Không uống rượu, không dùng chất say
Mười thiện nghiệp là:
1. Không sát sanh
2. Không trộm cắp
3. Không tà dâm
4. Không nói dối
5. Không nói lời chia rẽ
6. Không nói lời thô ác
7. Không nói lời vô ích, không đúng thời, vô nghĩa, không đáng giữ, không có lý do, không tiết chế, không lợi ích
8. Không tham muốn vật thuộc về người khác
9. Không ganh tỵ, không khởi ác ý, không khởi ý hại, không báo thù
10. Có chánh kiến: có thiện ác nghiệp và quả báo; có đời quá khứ, đời vị lai; thừa nhận ân đức cha mẹ; có chúng sanh hóa sanh không do cha mẹ—gồm chúng sanh địa ngục, ngạ quỷ, chư thiên v.v.; tồn tại những hành giả chánh đạo có trí tuệ đặc biệt, có thể tuyên thuyết về đời quá khứ và đời vị lai
Những kiến giải này quan trọng vì có thể khiến người ta sanh khởi sự cảnh giác đạo đức rất mạnh, ngăn chặn nhiều bất thiện nghiệp phát sanh.
Trong phạm vi định, người đúng pháp chỉ nên hoằng dương thiền định làm tâm trong sáng, xa lìa năm triền cái (1. dục tham, 2. sân, 3. hôn trầm thụy miên, 4. trạo hối, 5. nghi), khiến tâm sảng khoái, dễ chịu (MN 108).
Trong phạm vi tuệ, Đức Phật nói: Phật pháp chân chính chỉ khiến người ta sanh khởi sự nhàm chán đối với thế gian này, ly tham, và chuyển khởi Niết-bàn—nơi tham sân si diệt tận (AN 7.83).
Nói ngắn gọn, Phật pháp chân chính chỉ khiến người ta ngày càng nhẹ nhàng, ngày càng ít áp lực, ngày càng sảng khoái, ngày càng tỉnh táo trong sáng, ngày càng dễ chịu, ngày càng có cảm giác thỏa mãn.
Nếu ta gây ảnh hưởng tiêu cực cho nhiều người, đem khổ đau đến cho họ, đó là bất thiện nghiệp lớn. Ngược lại, nếu ta gây ảnh hưởng tích cực cho nhiều người, đem an lạc đến cho họ, đó là thiện nghiệp lớn.
Trưởng lão Sugandha đời trước vì hoằng dương Phật pháp, giúp chúng sanh diệt khổ, đem lại an lạc, nên đời này được quả an lạc. Vì giúp chúng sanh trừ phiền não, nên đời này được quả không còn phiền não (Apadāna 1.532).
Quy luật nghiệp quả rất hợp logic.
《詳細剖析投生到惡道的機制 Detailed Analysis of the Mechanism of Rebirth into the Lower Realms การวิเคราะห์อย่างละเอียดเกี่ยวกับกลไกการไปเกิดในอบายภูมิ》
《詳細剖析投生到惡道的機制 Detailed Analysis of the Mechanism of Rebirth into the Lower Realms การวิเคราะห์อย่างละเอียดเกี่ยวกับกลไกการไปเกิดในอบายภูมิ》
佛陀把‘業’定義為‘意圖’ （AN6.63）
帶著貪、嗔、癡的意圖就是不善業
不帶任何貪、嗔、癡的意圖就是善業
【臨死和結生的心路過程】
根據《論藏》論師的教導，當我們臨死時，就會生起臨死意門心路過程。但這個心路過程比較特別，速行心因為力量較弱，只生起五次，而非平時的七次（它本身不再造新業，只是作為過去業成熟為令生業的管道），然後才會生起死亡心。
死亡心生起而滅去後，結生心就會生起在新一期生命那裡。它所緣取的目標為臨死速行心的目標。緊接著速行心的，是十六個有分心，同樣是緣取上輩子臨死速行心的目標。之後會生起第一個意門心路過程（manodvāra-vīthi），所緣是剛滅去的結生心本身。當中的七個速行心是欲界邪見不相應無行的貪根心（diṭṭhigata-vippayutta asankhārika lobha-mūla citta）；負責執著生命。
然後整輩子的不活躍覺知狀態（有分心），都是緣取過去世的臨死速行心的目標。
所以我們看到，帶著什麼樣的心死去，就會怎樣再生。而且一輩子都會有傾向有類似的傾向、性格。
【大眾謬誤】
一般人認為，帶著貪心死去，就一定會投生為鬼
帶著嗔心死去，就一定會投生到地獄
帶著癡心死去，就一定投生為畜生
但這不完全正確。
事實上，投生到哪裡，是看確實在臨終時成熟的業，也就是看我們臨終的意門速行心。這個世界有無數種業、無數種心，所以也會有無數種生命狀態
臨死時帶著貪心既可以投生到鬼道，也可以投生到畜生道，也可以投生到地獄道。
臨死時帶著嗔心既可以投生到地獄，也可以投生到畜生道，也可以投生到鬼道
臨死時帶著癡心既可以投生到畜生道，也可以投生到鬼道，也可以投生到地獄道---因為每一顆不善心，都伴隨著癡心所的。
【鬼道】
帶著什麼心會墮落鬼道呢？
執著！尤其是執著某樣東西為‘這是我的’。例如編輯知道有某個母親非常愛她的家人、非常執著家人，所以死後投生為鬼，出現在家中、探望家人。
掛念、執著的心也會。隆波帕默也提到：‘高僧大德他有一些玩具，他在想幫忙的時候，寺廟的那些養的動物要死的時候啊；他就會做這個迴向給牠們。不讓心鬱悶、傷心。比如如果我們養了一條狗，牠生病了，要死了。把牠送到醫院，牠是很想家的。如果是在陌生人面前死去的話，狗是沒有快樂的，死的時候心是這個悲傷的、鬱悶的，那不好，所以就會有一些善巧方便。會把我們的衣服，有我們的氣味的衣服去放到牠旁邊，讓牠聞到氣味，牠就有快樂了。牠死去，牠也會有快樂，就會去可以去投身爲鬼。’
饑渴的心也會讓人投生到鬼道。例如隆波帕默提到，有一位居士在要見高僧大德時入到森林暫住，入定、讓心光亮後看到一位非常光亮的餓鬼，有著出家人裝束的。隆波說‘他個子像山一樣高，正在走，在找離開森林的路，他在森林裡迷路了。事實上他大到那個程度，其實走兩三步就離開了，就可以出去了 。但是看不見， 看到所有的地方到處都是森林。 然後他不停地在找離開森林的路，而且很餓，很餓。 那個居士就想，這個鬼是出家人，而且他特別的亮堂，他的心非常的亮堂，這個是一個很美的鬼 ，但是為什麼他會成鬼呢？去審視便知道他是一個很好的出家人，他去修行，在森林裡面行腳很久， 然後再迷路了。 在迷路的時候又是很餓的 。一旦餓了 ，心很痛苦，不停地在找離開森林的路 ；想去找到村民 然後那個時候帶著貪的時候死去的，所以他立馬投身為鬼。但是因為他持戒持得很好，所以他是非常漂亮的鬼 。這個業在結果的時候是很細膩的 。’
DN21的義注說，對住處、家庭、利益的吝嗇，也會帶來餓鬼的投生。
妒忌的業也有可能（Ref. to pañcaputtakhādapetivatthu）
【畜生道和地獄道】
一個臨終時執著邪見（錯誤見解）的人，佛陀說，他只有兩個去處：地獄或畜生道 （AN2.28,4.212,5.118,6.81 ；DN12；MN57；SN42.2-3，42.8）。而其實根據《論藏》，所有具備邪見的心，都一定是貪根心來的---即肯定會有貪慾在。
佛陀也說，如果一個人的心被影像、聲音、氣味、味道、所觸的滋味所束縛；那時死，他就會掉落地獄或者畜生道了（SN35.235）。簡而言之，就是心黏著五塵。
吉祥尊者有說過個故事：‘我有一個以前一起修的同修，他看看看過去世，他有一世掉落地獄。掉入地獄的原因是什麼？他在他看回以前的一世，他在臨終的時候，好想不想，他想起他的妻子。要死了，還是想著那回事，還想性行為，而且起了很強很強的慾望，不是一般的強，非常強的慾望。妻子哦，不是邪淫哦。合法哦，在五戒裡面Ok哦。但是就帶著那麼強的慾望，掉入地獄。之後當了畜生，再回來。’
佛陀開示過，假如一個人造了歪曲的業，以身體‘爬行’、口‘爬行’、意‘爬行，造十惡業’；那麼這個業成熟時，會導致他投生到地獄或者畜生道。如果是畜生的話，就會是爬行類動物，看到人就會爬走。佛陀也提到做貓頭鷹也有可能，做其他動物也有可能（AN10.216）
為什麼？十惡業（殺生、偷盜、邪淫、妄語……）都不是「堂堂正正」做的。
人在造這些業時，內心常有猶豫、隱藏、躲藏、不安、後悔，像動物見到人就爬走、蜷縮、扭動一樣。
相反，善業是「正直」（ujuka）的——坦然、光明、不扭曲。所以當這些堂皇正直的善業成熟時，佛陀說，一個人就會投生為天神或者投生到高貴家庭—有大財富的王族、祭司家族、居士家族（AN10.216）。 堂皇正直的業，帶來堂皇正直的果報
佛陀常常把地獄和畜生道混合一起來說。那怎樣分一個業會讓人投生到畜生道還是地獄呢？
雖然每一顆不善心當中，都一定有癡心所。癡心所就是心迷失、不清晰、像被罩住、無知的狀態。但如果一個業癡比較重，就會帶來畜生道的投生。
如果一個業是煩惱很厚重、讓心感到特別沉重的話，那就會帶來地獄的投生。為什麼？地獄是最底層、最痛苦的境地。
帶著讓心很痛苦的嗔心死去，一樣能投生到地獄。隆波帕默這樣開示：‘帶着嗔心死去的，心不滋潤、不愉悅，有的只是苦。如果那時候死去的話。因爲嗔心的力量正在控制心。然後就會去投生到地獄的衆生。地獄的衆生，依然還能夠覺知，有時候能夠意識到---因爲有苦，太苦了---所以他就會：‘哎呀，真不該這麼做的呀，真不該這麼做的，他還後悔着。他還知道能夠意識到是非對錯，因此他依然這個會超越這個動物。’
但有些嗔心也可以帶來畜生道的投生的。
比如帕奧禪林有禪修者觀看自己過去世。發現有一世自己是頭羊。當主人砍斷其頸時，他便心想：心想：「若我壯有力，就不被砍，可反擊」。那時牠恨主人，帶著嗔心死去的。於是牠死後，便立即投生為水牛。
一樣原則。如果生起嗔心時；癡比較重，就投生為動物；如果煩惱的力量讓心非常沉重，就投生到地獄。
而如果臨死時心中只有癡，就會投生到畜生道
【阿修羅道】
關於阿修羅，隆波帕默這樣開示：‘我們大家也許從來沒有看到過阿修羅道的眾生，阿修羅道跟鬼是不一樣的。鬼，很帥氣的也有的，很漂亮的鬼也有的；但是阿修羅道的眾生是看起來很可怕的，很討人厭的。’
‘我們有很多看法，很強烈地執著於自己的看法——就我一個人是對的，其他人全是錯的，那我們就是屬於阿修羅道的「有」。說老子很棒的這些人，事實上大部分都是猶豫不決的，所以他們才稱之為阿修羅，就是膽子不大，但是看起來好像很厲害，那是為了掩蓋自己的恐懼感。’
‘這個阿修羅道的眾生並沒有被囚禁起來，還可以單獨的走的。’
‘那些這個，那些很可怕的是屬於阿修羅道的衆生，這些人是自我慢很強的，而且他不知道是非對錯，只是知道老子很棒，誰都幫不了他。’
‘至於變成鬼 、變成阿修羅道，那是貪帶去的。比如說鬼， 對子孫特別的緊抓不放 、擔心。阿修羅道是屬於那種我慢、不知道是非對錯， 我慢特別重、 知見特別重， 覺得說雞是人的食物、 不是惡業--- 這是屬於邪見，就去變成了阿修羅 。’
所以我們知道，帶著傲慢心，或者執著自己見解的心、固執的心而死去的話，是可以變成阿修羅的。
但不可能臨終時帶著邪見而投生為阿修羅。因為就如上面提到，佛陀說，邪見者只會投生到地獄或畜生道（AN2.28,4.212,5.118,6.81 ；DN12；MN57；SN42.2-3，42.8）
傲慢只會生起在以下的四種貪根心那裡：
1.悅俱邪見不相應無行心 （somanassa-sahagataṃ diṭṭhigata-vippayuttaṃ asaṅkhārikaṃ）
2.悅俱邪見不相應有行心 （somanassa-sahagataṃ diṭṭhigata-vippayuttaṃ sasaṅkhārikaṃ）
3.捨俱邪見不相應無行心 （upekkhā-sahagataṃ diṭṭhigata-vippayuttaṃ asaṅkhārikaṃ）
4.捨俱邪見不相應有行心 （upekkhā-sahagataṃ diṭṭhigata-vippayuttaṃ sasaṅkhārikaṃ）
【關閉惡道之門】
但大家不用擔心惡道。只要大家【確信】或【以智慧一定程度地沉思後接受】以下道理，大家在當下就已經永久關閉了惡道之門了。佛陀保證我們一定會在死前證初果。意味著我們往後只會投生為人類或天神，最終肯定會證悟涅槃：
身體是無常的：身體不斷在變，會老、病、死。
心是無常的：心—這個覺知元素、覺知之流--不斷在變、流動，不斷去感知不同的目標，例如影像、聲音、氣味、味道、觸感、思想、情緒。醒和睡着的時候，狀態已經不同了（SN25.1）
【總結】
希望這篇文章可以幫大家更加了解業和投生的法則。
縱觀全世界，編輯暫時看不見有人如編輯把這個議題分析得這麼仔細。
但如果要比，編輯的智慧和舍利佛尊者的智慧相比，就如一粒塵和喜馬拉雅山相比。
舍利佛曾經在佛陀面前作出獅子吼：「尊者，即使整個宇宙週期長的時間都在下雨，我也能計算出有多少滴雨落入大海、多少滴落在地上、多少滴落在山上，並把它們記錄下來。」（DhpA.181）舍利佛的智慧是細緻敏銳到這種程度！
而我們和佛陀的智慧相比，就如一粒微塵和整個宇宙相比那樣。
為什麼？《無礙解道》說佛陀具備一切知智（全知）。任何佛陀想知道的東西，一經思索就能知道。
我們由衷地向舍利佛尊者和佛陀致敬🫡🙇♂️
**English:**
The Buddha defined “kamma” as “intention” (AN 6.63).
Intention accompanied by greed, aversion, or delusion is unwholesome kamma.
Intention free from any greed, aversion, or delusion is wholesome kamma.
**【The Cognitive Process at the Time of Death and Relinking】**
According to the teachings of the Abhidhamma commentators, when we are dying, a death-proximate mind-door cognitive process arises. This process is special: because the javana cittas are weaker in power, they arise only five times instead of the usual seven (they themselves do not create new kamma; they merely serve as the channel through which past kamma matures into rebirth-producing kamma). After that, the death-consciousness (cuti citta) arises.
After the death-consciousness arises and ceases, the relinking consciousness (paṭisandhi citta) arises in the new life. The object it takes is the same object as that of the death-proximate javana cittas. Immediately following the javana cittas are sixteen life-continuum consciousnesses (bhavaṅga), which also take the object of the previous life’s death-proximate javana cittas. Then the first mind-door cognitive process (manodvāra-vīthi) arises, taking as its object the just-ceased relinking consciousness itself. The seven javana cittas within it are sense-sphere greed-rooted consciousnesses dissociated from wrong view and unprompted (diṭṭhigata-vippayutta asankhārika lobha-mūla citta); they are responsible for clinging to existence.
Thereafter, throughout the entire life, the inactive state of awareness (bhavaṅga) continues to take the object of the previous life’s death-proximate javana cittas.
Thus we see that the kind of mind with which one dies determines the kind of rebirth one obtains. Moreover, throughout the whole life one will tend to have similar tendencies and character.
**【Common Misconceptions】**
Ordinary people think:
- Dying with greed necessarily leads to rebirth as a ghost;
- Dying with aversion necessarily leads to rebirth in hell;
- Dying with delusion necessarily leads to rebirth as an animal.
But this is not entirely correct.
In reality, where one is reborn depends on the kamma that actually matures at the moment of death—that is, on the mind-door javana cittas at the time of dying. This world contains countless kinds of kamma and countless kinds of mind, so there are also countless kinds of states of existence.
Dying with greed can lead to rebirth in the ghost realm, the animal realm, or the hell realm.
Dying with aversion can lead to rebirth in hell, the animal realm, or the ghost realm.
Dying with delusion can lead to rebirth in the animal realm, the ghost realm, or the hell realm—because every unwholesome consciousness is accompanied by the mental factor of delusion.
**【The Ghost Realm】**
What kind of mind leads to falling into the ghost realm?
Clinging! Especially clinging to something as “this is mine.” For example, the editor knows of a mother who loved her family very much and clung strongly to them; after death she was reborn as a ghost, appearing in the house and visiting the family.
A mind of longing and attachment can also do so. Luang Por Pramote mentioned: “Great masters have certain skilful means. When the animals raised at the monastery are about to die, they make dedications of merit for them so that the mind does not become gloomy or sorrowful. For instance, if we raise a dog that is sick and about to die, and we take it to the hospital, the dog misses home very much. If it dies in front of strangers, the dog has no happiness; at the moment of death the mind is sad and gloomy—that is not good. So there are skilful means: we place our clothes that carry our scent beside it so that it can smell the scent and feel happy. When it dies with happiness, it can be reborn as a ghost.”
A mind of hunger and thirst can also cause rebirth in the ghost realm. For example, Luang Por Pramote mentioned that a lay devotee, while staying temporarily in the forest before meeting a great master, entered samadhi (undistractability of mind), made the mind bright, and saw a very radiant hungry ghost dressed in monastic robes. Luang Por said: “He was as tall as a mountain, walking and searching for the way out of the forest; he had lost his way in the forest. In fact he was so large that two or three steps would have taken him out, yet he could not see; everywhere he looked was forest. He kept searching for the way out and was extremely hungry. The lay devotee thought: this ghost is a monastic and especially radiant—his mind is very bright; this is a beautiful ghost—so why did he become a ghost? Upon examining, he knew that he had been a very good monk who practised and wandered in the forest for a long time, then lost his way. While lost he was very hungry. Once hungry, the mind suffered greatly and kept searching for the way out of the forest, wanting to find villagers. At that moment, dying with greed, he was immediately reborn as a ghost. But because he kept the precepts very well, he is a very beautiful ghost. When this kamma fruited, it was very refined.”
The commentary to DN 21 says that stinginess regarding dwellings, families, and benefits can also bring rebirth as a hungry ghost.
The kamma of jealousy can also (see the story of the five-son-devouring petī pañcaputtakhādapetivatthu).
**【The Animal Realm and the Hell Realm】**
A person who clings to wrong view at the time of death, the Buddha said, has only two destinations: hell or the animal realm (AN 2.28, 4.212, 5.118, 6.81; DN 12; MN 57; SN 42.2–3, 42.8). According to the Abhidhamma, all consciousnesses accompanied by wrong view are necessarily greed-rooted—that is, greed is certainly present.
The Buddha also said that if a person’s mind is bound by the enjoyment of forms, sounds, smells, tastes, or tactile objects, then when he die at that moment, he will fall into hell or the animal realm at death (SN 35.235). In short, it is the mind sticking to the five sense objects.
Venerable Mangala told this story: “I had a fellow practitioner who looked into past lives and saw that in one life he fell into hell. What was the cause of falling into hell? Looking back to that previous life, at the moment of death—whether he wanted to or not—he thought of his wife. About to die, yet still thinking of that matter, still desiring sexual intercourse, and with extremely strong desire—not ordinary desire, but very intense. It was his wife, not sexual misconduct; within the five precepts it was all right. Yet carrying such strong desire, he fell into hell. Afterwards he became an animal, and later returned.”
The Buddha taught that if a person performs twisted kamma—with body “crawling,” speech “crawling,” and mind “crawling,” performing the ten unwholesome courses of action—then when that kamma matures it leads to rebirth in hell or the animal realm. If as an animal, it will be a crawling creature that crawls away upon seeing humans. The Buddha also mentioned the possibility of becoming an owl or other animals (AN 10.216).
Why? The ten unwholesome actions (killing, stealing, sexual misconduct, false speech, etc.) are never done “uprightly and openly.” When people perform these actions, the mind often has hesitation, concealment, hiding, unease, and regret—like animals that crawl away, curl up, or wriggle upon seeing humans.
In contrast, wholesome kamma is “upright” (ujuka)—open, bright, and undistorted. Therefore, when these upright and straightforward wholesome kammas mature, the Buddha said, a person is reborn as a deity or in a high family—wealthy royal, brahmin, or householder families (AN 10.216). Upright kamma brings upright results.
The Buddha often spoke of hell and the animal realm together. So how does one distinguish whether a particular kamma leads to the animal realm or to hell?
Although every unwholesome consciousness is accompanied by the mental factor of delusion (delusion being the state of the mind being lost, unclear, as if covered, and ignorant), if the delusion in a particular kamma is heavier, it leads to rebirth in the animal realm.
If the kamma is one in which the defilements are very thick and make the mind feel especially heavy, it leads to rebirth in hell. Why? Hell is the lowest and most painful realm.
Dying with aversion that makes the mind very painful can also lead to rebirth in hell. Luang Por Pramote taught: “Those who die with aversion have a mind that is not nourished or pleasant; there is only suffering. If they die at that time, because the force of aversion is controlling the mind, they are reborn as hell beings. Hell beings can still be aware; sometimes they can realise—because the suffering is so great—‘Oh, I really should not have done that, I really should not have done that,’ and they still feel regret. They still know right from wrong, therefore they still transcend animals.”
Yet some aversion can also lead to rebirth in the animal realm.
For example, at Pa-Auk Forest Monastery a meditator observed his past lives and discovered that in one life he was a goat. When the owner cut its neck, it thought: “If I were strong and powerful, I would not be cut; I could fight back.” At that time it hated the owner and died with aversion. After death it was immediately reborn as a water buffalo.
The same principle applies: when aversion arises, if delusion is heavier, one is reborn as an animal; if the force of the defilements makes the mind extremely heavy, one is reborn in hell.
And if, at the moment of death, the mind is filled only with delusion, one will be reborn in the animal realm.
**【The Asura Realm】**
Regarding asuras, Luang Por Pramote taught: “Perhaps none of us has ever seen beings of the asura realm. The asura realm is different from ghosts. Ghosts can be very handsome or very beautiful; but beings of the asura realm look very frightening and repulsive.”
“We have many views and cling very strongly to our own views—‘Only I am right; everyone else is wrong’—then we belong to the ‘existence’ of the asura realm. People who say ‘I’m the greatest’ are in fact mostly hesitant and indecisive; that is why they are called asuras: they are not very brave, yet they appear powerful in order to cover up their own fear.”
“Beings of the asura realm are not imprisoned; they can still walk about freely.”
“Those who look very frightening belong to the asura realm. These people have very strong self-conceit and do not know right from wrong; they only know ‘I’m the greatest,’ and no one can help them.”
“As for becoming a ghost or an asura, that is brought about by greed. For example, ghosts cling especially tightly to their descendants and worry about them. Asuras belong to the type with strong self-conceit, not knowing right from wrong, with particularly heavy conceit and particularly heavy wrong views—thinking, for instance, that chickens are human food and that killing them is not unwholesome kamma—this is wrong view, and they become asuras.”
Thus we know that dying with a mind of conceit, or a mind that clings to one’s own views and is obstinate, can lead to rebirth as an asura.
But it is impossible to be reborn as an asura while holding wrong view at the moment of death. Because, as mentioned above, the Buddha said that those with wrong view are reborn only in hell or the animal realm (AN 2.28, 4.212, 5.118, 6.81; DN 12; MN 57; SN 42.2–3, 42.8).
Conceit arises only in the following four greed-rooted consciousnesses:
1. Joy-accompanied, dissociated from wrong view, unprompted (somanassa-sahagataṃ diṭṭhigata-vippayuttaṃ asaṅkhārikaṃ)
2. Joy-accompanied, dissociated from wrong view, prompted (somanassa-sahagataṃ diṭṭhigata-vippayuttaṃ sasaṅkhārikaṃ)
3. Equanimity-accompanied, dissociated from wrong view, unprompted (upekkhā-sahagataṃ diṭṭhigata-vippayuttaṃ asaṅkhārikaṃ)
4. Equanimity-accompanied, dissociated from wrong view, prompted (upekkhā-sahagataṃ diṭṭhigata-vippayuttaṃ sasaṅkhārikaṃ)
**【Closing the Door to the Lower Realms】**
But no one need worry about the lower realms. As long as one **firmly believes** or **accepts after a certain degree of wise reflection** the following truths, one has already permanently closed the door to the lower realms in this very moment. The Buddha guarantees that we will certainly attain stream-entry before death. This means that thereafter we will only be reborn as humans or deities, and will certainly eventually realise Nibbāna:
The body is impermanent: the body is constantly changing; it ages, falls ill, and dies.
The mind is impermanent: the mind—this element of awareness, this stream of knowing—is constantly changing and flowing, continuously perceiving different objects such as forms, sounds, smells, tastes, tactile sensations, thoughts, and emotions. The state when awake and when asleep is already different (SN 25.1).
**【Conclusion】**
It is hoped that this article can help everyone better understand the law of kamma and rebirth.
Looking around the whole world, the editor has not yet seen anyone analyse this topic in such detail as the editor has done.
But if a comparison is to be made, the editor’s wisdom compared with that of Venerable Sāriputta is like a speck of dust compared with the Himalayas.
Sāriputta once made a lion’s roar before the Buddha: “Venerable Sir, even if it were to rain for the length of a world-cycle, I could calculate how many drops of rain fall into the ocean, how many fall on the earth, and how many fall on the mountains, and record them all.” (DhpA 181). Sāriputta’s wisdom was refined and sharp to such a degree!
And our wisdom compared with that of the Buddha is like a speck of dust compared with the entire universe.
Why? The *Paṭisambhidāmagga* says that the Buddha possesses the knowledge of all-knowing (sabbaññutā-ñāṇa). Whatever the Buddha wishes to know, he knows immediately upon reflecting.
We sincerely pay homage to Venerable Sāriputta and to the Buddha 🫡🙇♂️
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**泰文翻譯：**
พระพุทธเจ้าทรงนิยาม “กรรม” ว่าคือ “เจตนา” (AN 6.63)
เจตนาที่ประกอบด้วยโลภะ โทสะ หรือโมหะ จัดเป็นอกุศลกรรม
เจตนาที่ปราศจากโลภะ โทสะ และโมหะ จัดเป็นกุศลกรรม
**【ขบวนการรู้แจ้งขณะ临死และการปฏิสนธิ】**
ตามคำสอนของนักอรรถกถาอภิธรรม เมื่อเรากำลังจะตาย จะเกิดขบวนการรู้แจ้งทางมโนทวารที่ใกล้ความตาย (มรณาสันนมโนทวารวีถี) ขบวนการนี้พิเศษ เพราะชวนจิตมีกำลังอ่อน จึงเกิดเพียง 5 ครั้งแทนที่จะเป็น 7 ครั้งตามปกติ (ตัวชวนจิตเหล่านี้ไม่ได้สร้างกรรมใหม่ แต่เป็นเพียงช่องทางที่กรรมเก่าจะสุกงอมกลายเป็นกรรมที่นำไปสู่การเกิดใหม่) หลังจากนั้นจึงเกิดจุติจิต
เมื่อจุติจิตเกิดแล้วดับไป ปฏิสนธิจิตจะเกิดขึ้นในภพใหม่ วัตถุที่ปฏิสนธิจิตรับรู้เป็นวัตถุเดียวกับชวนจิตที่ใกล้ความตาย หลังจากชวนจิตแล้วจะเกิดภวังคจิต 16 ขณะ ซึ่งก็รับรู้วัตถุของชวนจิตที่ใกล้ความตายในภพก่อนเช่นกัน จากนั้นขบวนการรู้แจ้งทางมโนทวารครั้งแรกจะเกิดขึ้น โดยรับรู้ปฏิสนธิจิตที่เพิ่งดับไปเป็นวัตถุ ชวนจิต 7 ครั้งในขบวนการนี้เป็นโลภมูลจิตที่ปราศจากทิฏฐิและไม่ถูกชักจูง (ทิฏฐิคตวิปปยุตต อสังขาริก โลภมูลจิต) ซึ่งทำหน้าที่ยึดมั่นในภพ
หลังจากนั้นตลอดชีวิตทั้งชีวิต ภวังคจิตในขณะที่จิตไม่ทำงานจะยังคงรับรู้วัตถุของชวนจิตที่ใกล้ความตายในภพก่อนต่อไป
ดังนั้นเราจึงเห็นว่า จิตชนิดใดที่เราตายไปด้วย จิตชนิดนั้นจะกำหนดการเกิดในภพใหม่ และตลอดชีวิตทั้งชีวิตเรามักจะมีแนวโน้มและอุปนิสัยคล้ายคลึงกัน
**【ความเข้าใจผิดทั่วไป】**
คนธรรมดาคิดว่า:
- ตายด้วยโลภะ ต้องไปเกิดเป็นเปรต
- ตายด้วยโทสะ ต้องไปเกิดในนรก
- ตายด้วยโมหะ ต้องไปเกิดเป็นสัตว์เดรัจฉาน
แต่ความจริงไม่เป็นเช่นนั้นทั้งหมด
ในความเป็นจริง ภพที่เราจะไปเกิดขึ้นอยู่กับกรรมที่สุกงอมจริง ๆ ในขณะตาย นั่นคือชวนจิตทางมโนทวารในขณะใกล้ตาย โลกนี้มีกรรมนานาชนิดและจิตนานาชนิด ดังนั้นจึงมีภพภูมิมากมายหลายแบบ
ตายด้วยโลภะอาจไปเกิดในภพเปรต ภพสัตว์เดรัจฉาน หรือภพนรก
ตายด้วยโทสะอาจไปเกิดในนรก ภพสัตว์เดรัจฉาน หรือภพเปรต
ตายด้วยโมหะอาจไปเกิดในภพสัตว์เดรัจฉาน ภพเปรต หรือภพนรก เพราะอกุศลจิตทุกชนิดล้วนประกอบด้วยเจตสิกโมหะ
**【ภพเปรต】**
จิตชนิดใดที่ทำให้ตกไปในภพเปรต?
คือการยึดมั่น! โดยเฉพาะการยึดมั่นว่า “นี่เป็นของเรา” เช่น บรรณาธิการรู้จักแม่คนหนึ่งที่รักครอบครัวมากและยึดมั่นครอบครัวอย่างแรง หลังจากตายไปแล้วเธอไปเกิดเป็นเปรต ปรากฏตัวในบ้านและมาเยี่ยมครอบครัว
จิตที่โหยหาและผูกพันก็ทำให้เกิดเป็นเปรตได้เช่นกัน หลวงพ่อประโมทย์เคยกล่าวว่า “อาจารย์ใหญ่บางท่านมีอุบาย เวลาสัตว์เลี้ยงในวัดใกล้จะตาย ท่านจะทำบุญอุทิศให้เพื่อไม่ให้จิตเศร้าหมองหรือโศกเศร้า เช่น ถ้าเราเลี้ยงสุนัขที่ป่วยใกล้ตาย แล้วพาไปโรงพยาบาล สุนัขคิดถึงบ้านมาก ถ้าตายต่อหน้าคนแปลกหน้า สุนัขจะไม่มีความสุข ในขณะตายจิตจะเศร้าและหม่นหมอง ซึ่งไม่ดี ดังนั้นจึงมีอุบาย เราเอาเสื้อผ้าที่มีกลิ่นของเราไปวางไว้ข้าง ๆ ให้มันได้กลิ่นแล้วรู้สึกสุข เมื่อตายด้วยความสุข มันสามารถไปเกิดเป็นเปรตได้”
จิตที่หิวกระหายก็สามารถทำให้เกิดในภพเปรตได้เช่นกัน เช่น หลวงพ่อประโมทย์เคยเล่าว่า โยคีคนหนึ่งขณะพักอยู่ในป่าก่อนจะพบอาจารย์ใหญ่ ได้เข้าสมาธิ จิตสว่างไสว แล้วเห็นเปรตที่สว่างมาก สวมจีวร หลวงพ่อกล่าวว่า “เขาสูงเท่าภูเขา เดินหาทางออกจากป่า เพราะหลงทางในป่า ความจริงเขาใหญ่โตขนาดสองสามก้าวก็จะออกได้ แต่เขามองไม่เห็น ทุกที่ที่มองเห็นแต่ป่า เขาค้นหาทางออกอยู่เรื่อยและหิวมาก โยคีคิดว่าเปรตองค์นี้เป็นนักบวชและสว่างเป็นพิเศษ จิตสว่างมาก นี่เป็นเปรตที่สวย แล้วทำไมถึงได้เป็นเปรต? เมื่อพิจารณาแล้วก็รู้ว่าเขาเคยเป็นพระที่ดีมาก ปฏิบัติและจาริกในป่ามานาน แล้วหลงทาง ขณะหลงทางเขาก็หิวมาก พอหิว จิตก็ทุกข์มากและค้นหาทางออกจากป่าอยู่เรื่อย อยากเจอชาวบ้าน ในขณะนั้นตายด้วยโลภะ จึงเกิดเป็นเปรตทันที แต่เพราะเขาถือศีลดีมาก จึงเป็นเปรตที่สวยมาก เมื่อกรรมนี้ให้ผล มันละเอียดมาก”
อรรถกถาของ DN 21 กล่าวว่า ความตระหนี่ในเรื่องที่อยู่ ครอบครัว และผลประโยชน์ก็สามารถทำให้เกิดเป็นเปรตได้
กรรมแห่งความริษยาก็เช่นกัน (ดูเรื่องปัญจปุตตขาทเปตีวตถุ)
**【ภพสัตว์เดรัจฉานและภพนรก】**
บุคคลที่ยึดมั่นในทิฏฐิผิดในขณะตาย พระพุทธเจ้าตรัสว่ามีคติเพียงสองอย่างเท่านั้น คือ นรกหรือภพสัตว์เดรัจฉาน (AN 2.28, 4.212, 5.118, 6.81; DN 12; MN 57; SN 42.2–3, 42.8) ตามอภิธรรม จิตทุกชนิดที่ประกอบด้วยทิฏฐิผิดต้องเป็นโลภมูลจิตเสมอ นั่นคือต้องมีโลภะอยู่ด้วยแน่นอน
พระพุทธเจ้ายังตรัสอีกว่า ถ้าจิตของบุคคลถูกผูกมัดด้วยความเพลิดเพลินในรูป เสียง กลิ่น รส หรือโผฏฐัพพะ เมื่อเขาตายในขณะนั้น เขาจะตกไปในนรกหรือภพสัตว์เดรัจฉาน (SN 35.235) โดยสรุปคือจิตที่ติดอยู่ในอารมณ์ทั้งห้า
พระมังคลาเคยเล่าเรื่องนี้ว่า “ผมมีเพื่อนร่วมปฏิบัติคนหนึ่งที่พิจารณาอดีตชาติ แล้วเห็นว่าในชาติหนึ่งเขาตกนรก สาเหตุที่ตกนรกคืออะไร? ย้อนกลับไปดูชาตินั้น ในขณะใกล้ตาย ไม่ว่าเขาจะอยากหรือไม่อยาก เขาก็นึกถึงภรรยา ใกล้จะตายแล้วยังคิดเรื่องนั้น ยังอยากมีเพศสัมพันธ์ และความอยากแรงมาก ไม่ใช่ความอยากธรรมดา แต่แรงจัด มันเป็นภรรยา ไม่ใช่การประพฤติผิดในกาม อยู่ในศีลห้าได้ แต่พกความอยากแรงขนาดนั้นไป เขาจึงตกนรก หลังจากนั้นเขาไปเกิดเป็นสัตว์ แล้วค่อยกลับมา”
พระพุทธเจ้าทรงสอนว่า ถ้าบุคคลทำกรรมที่คดเคี้ยว คือ กาย “คลาน” วาจา “คลาน” และใจ “คลาน” ทำอกุศลกรรมบถสิบ เมื่อกรรมนั้นสุกงอมจะนำไปสู่การเกิดในนรกหรือภพสัตว์เดรัจฉาน ถ้าเกิดเป็นสัตว์ จะเป็นสัตว์ที่คลานหนีเมื่อเห็นมนุษย์ พระพุทธเจ้ายังตรัสถึงความเป็นไปได้ที่จะเกิดเป็นนกฮูกหรือสัตว์อื่น ๆ (AN 10.216)
ทำไม? อกุศลกรรมบถสิบ (ฆ่า สโจรกรรม ประพฤติผิดในกาม พูดเท็จ ฯลฯ) ไม่เคยทำ “ตรงไปตรงมาและเปิดเผย” เมื่อคนทำกรรมเหล่านี้ จิตมักมีความลังเล การปกปิด การซ่อนเร้น ความไม่สบายใจ และความเสียใจ เหมือนสัตว์ที่คลานหนี ม้วนตัว หรือดิ้นไปมาเมื่อเห็นมนุษย์
ในทางตรงกันข้าม กุศลกรรมเป็น “ตรง” (อุชุกะ) คือเปิดเผย สว่าง และไม่คดเคี้ยว ดังนั้นเมื่อกุศลกรรมที่ตรงและซื่อสัตย์เหล่านี้สุกงอม พระพุทธเจ้าตรัสว่าบุคคลจะไปเกิดเป็นเทวดา หรือในตระกูลสูง เช่น ตระกูลกษัตริย์ พราหมณ์ หรือคฤหบดีที่ร่ำรวย (AN 10.216) กรรมที่ตรงย่อมให้ผลที่ตรง
พระพุทธเจ้ามักตรัสถึงนรกและภพสัตว์เดรัจฉานคู่กัน แล้วเราจะแยกได้อย่างไรว่ากรรมใดนำไปสู่ภพสัตว์เดรัจฉาน หรือนรก?
แม้ว่าอกุศลจิตทุกชนิดจะประกอบด้วยเจตสิกโมหะ (โมหะคือภาวะที่จิตหลง ไม่ชัดเจน เหมือนถูกปกคลุม และไม่รู้) แต่ถ้าโมหะในกรรมใดหนักกว่า จะนำไปสู่การเกิดในภพสัตว์เดรัจฉาน
ถ้ากรรมใดกิเลสหนาแน่นมากจนทำให้จิตรู้สึกหนักเป็นพิเศษ จะนำไปสู่การเกิดในนรก ทำไม? เพราะนรกเป็นภพที่ต่ำที่สุดและทุกข์ที่สุด
การตายด้วยโทสะที่ทำให้จิตทุกข์มากก็สามารถนำไปสู่การเกิดในนรกได้ หลวงพ่อประโมทย์สอนว่า “ผู้ที่ตายด้วยโทสะ จิตจะไม่ได้รับอาหารหรือความสบาย มีแต่ทุกข์ ถ้าตายในขณะนั้น เพราะแรงของโทสะครอบงำจิต เขาจะไปเกิดเป็นสัตว์นรก สัตว์นรกยังรู้สึกตัวได้ บางครั้งก็รู้ตัวได้ เพราะทุกข์มาก ‘โอ เราไม่ควรทำอย่างนั้นเลย ไม่ควรทำอย่างนั้นเลย’ แล้วยังรู้สึกเสียใจ พวกเขายังรู้ถูกผิด จึงยังเหนือกว่าสัตว์เดรัจฉาน”
แต่บางโทสะก็สามารถนำไปสู่การเกิดในภพสัตว์เดรัจฉานได้
เช่น ที่วัดป่าอาณาจักร มีโยคีคนหนึ่งพิจารณาอดีตชาติ แล้วพบว่าในชาติหนึ่งเขาเป็นแพะ เมื่อเจ้าของตัดคอ มันคิดว่า “ถ้าฉันแข็งแรงและมีอำนาจ ฉันจะไม่ถูกตัด ฉันจะสู้กลับได้” ในขณะนั้นมันเกลียดเจ้าของและตายด้วยความเกลียด หลังจากตายไปก็เกิดเป็นควายทันที
หลักการเดียวกันนี้ใช้ได้ เมื่อความเกลียดเกิดขึ้น ถ้าโมหะหนักกว่า จะเกิดเป็นสัตว์เดรัจฉาน ถ้าแรงของกิเลสทำให้จิตหนักมาก จะเกิดในนรก
และหากในขณะใกล้จะตาย จิตมีแต่โมหะ (ความหลง) ก็จะไปเกิดในเดรัจฉานภูมิ
**【ภพอสูร】**
เกี่ยวกับอสูร หลวงพ่อประโมทย์สอนว่า “บางทีไม่มีใครในพวกเราเคยเห็นสัตว์ในภพอสูร ภพอสูรต่างจากเปรต เปรตอาจหล่อหรือสวยมาก แต่อสูรดูน่ากลัวและน่ารังเกียจมาก”
“เรามีทิฏฐิมากและยึดมั่นในทิฏฐิของตัวเองแรงมาก — ‘มีแต่ฉันถูก คนอื่นผิดหมด’ — แล้วเราก็อยู่ใน ‘ภพ’ ของอสูร คนที่พูดว่า ‘ฉันเก่งที่สุด’ จริง ๆ แล้วส่วนใหญ่ลังเลและไม่เด็ดขาด นั่นเป็นเหตุที่เรียกว่าอสูร พวกเขาไม่กล้ามาก แต่แสดงตัวว่ามีอำนาจเพื่อปกปิดความกลัวของตัวเอง”
“สัตว์ในภพอสูรไม่ได้ถูกขัง พวกเขายังเดินไปมาได้อย่างอิสระ”
“ผู้ที่ดูน่ากลัวจัดอยู่ในภพอสูร คนเหล่านี้มีความถือตัวสูงมากและไม่รู้ถูกผิด รู้แต่ ‘ฉันเก่งที่สุด’ และไม่มีใครช่วยได้”
“ส่วนการเกิดเป็นเปรตหรืออสูร เกิดจากโลภะ เช่น เปรตยึดมั่นลูกหลานแน่นมากและกังวลเรื่องพวกเขา อสูรเป็นประเภทที่มีความถือตัวสูง ไม่รู้ถูกผิด มีมานะหนักเป็นพิเศษและมีทิฏฐิผิดหนักเป็นพิเศษ เช่น คิดว่าไก่เป็นอาหารของมนุษย์ การฆ่ามันไม่ใช่อกุศลกรรม — นี่คือทิฏฐิผิด และพวกเขาจึงเกิดเป็นอสูร”
ดังนั้นเราจึงรู้ว่า การตายด้วยจิตที่มีมานะ หรือจิตที่ยึดมั่นในทิฏฐิของตัวเองและดื้อรั้น สามารถนำไปสู่การเกิดเป็นอสูรได้
แต่เป็นไปไม่ได้ที่จะเกิดเป็นอสูรในขณะที่ยึดทิฏฐิผิดในขณะตาย เพราะดังที่กล่าวข้างต้น พระพุทธเจ้าตรัสว่าผู้ที่มีทิฏฐิผิดจะเกิดเพียงในนรกหรือภพสัตว์เดรัจฉานเท่านั้น (AN 2.28, 4.212, 5.118, 6.81; DN 12; MN 57; SN 42.2–3, 42.8)
มานะเกิดขึ้นได้เฉพาะในโลภมูลจิต 4 ชนิดต่อไปนี้เท่านั้น:
1. ประกอบด้วยโสมนัส ปราศจากทิฏฐิ ไม่ถูกชักจูง (โสมนัสสหคต ทิฏฐิคตวิปปยุตต อสังขาริก)
2. ประกอบด้วยโสมนัส ปราศจากทิฏฐิ ถูกชักจูง (โสมนัสสหคต ทิฏฐิคตวิปปยุตต สสังขาริก)
3. ประกอบด้วยอุเบกขา ปราศจากทิฏฐิ ไม่ถูกชักจูง (อุเปกขาสหคต ทิฏฐิคตวิปปยุตต อสังขาริก)
4. ประกอบด้วยอุเบกขา ปราศจากทิฏฐิ ถูกชักจูง (อุเปกขาสหคต ทิฏฐิคตวิปปยุตต สสังขาริก)
**【ปิดประตูสู่อบายภูมิ】**
แต่ไม่มีใครต้องกังวลเรื่องอบายภูมิ เพียงแค่ **เชื่ออย่างมั่นคง** หรือ **ยอมรับหลังจากพิจารณาด้วยปัญญาในระดับหนึ่ง** ในสัจธรรมต่อไปนี้ ก็ได้ปิดประตูสู่อบายภูมิอย่างถาวรในขณะนี้แล้ว พระพุทธเจ้าทรงรับรองว่าเราจะบรรลุโสดาปัตติมรรคก่อนตายอย่างแน่นอน นั่นหมายความว่าหลังจากนั้นเราจะเกิดเป็นมนุษย์หรือเทวดาเท่านั้น และในที่สุดจะบรรลุนิพพานอย่างแน่นอน:
ร่างกายไม่เที่ยง: ร่างกายเปลี่ยนแปลงอยู่ตลอดเวลา แก่ เจ็บ และตาย
จิตไม่เที่ยง: จิต — ธาตุแห่งการรู้ สายธารแห่งการรู้ — เปลี่ยนแปลงและไหลไปอยู่ตลอดเวลา รับรู้วัตถุต่าง ๆ อย่างต่อเนื่อง เช่น รูป เสียง กลิ่น รส โผฏฐัพพะ ความคิด และอารมณ์ ภาวะขณะตื่นกับขณะหลับก็ต่างกันแล้ว (SN 25.1)
**【บทสรุป】**
หวังว่าบทความนี้จะช่วยให้ทุกคนเข้าใจกฎแห่งกรรมและการเกิดใหม่ได้ดีขึ้น
มองไปทั่วโลกทั้งใบ บรรณาธิการยังไม่เคยเห็นใครวิเคราะห์หัวข้อนี้ละเอียดเท่าที่บรรณาธิการทำ
แต่ถ้าจะเปรียบเทียบ ปัญญาของบรรณาธิการเทียบกับพระสารีบุตร เหมือนฝุ่นละอองเทียบกับเทือกเขาหิมาลัย
พระสารีบุตรเคยบันลือสีหนาทต่อหน้าพระพุทธเจ้าว่า “ข้าแต่พระองค์ผู้เจริญ แม้ฝนจะตกตลอดกัปป์ ข้าพระองค์ก็สามารถคำนวณได้ว่ามีฝนกี่หยดที่ตกลงในมหาสมุทร กี่หยดที่ตกบนแผ่นดิน และกี่หยดที่ตกบนภูเขา และบันทึกไว้ได้ทั้งหมด” (DhpA 181) ปัญญาของพระสารีบุตรละเอียดและคมกริบถึงเพียงนั้น!
และปัญญาของเราเทียบกับพระพุทธเจ้า เหมือนฝุ่นละอองเทียบกับจักรวาลทั้งใบ
ทำไม? ปฏิสัมภิทามรรคกล่าวว่า พระพุทธเจ้าทรงมีสัพพัญญุตญาณ ไม่ว่าพระองค์จะประสงค์จะรู้อะไร เมื่อทรงนึกถึงก็ทรงรู้ทันที
ขอนอบน้อมแด่พระสารีบุตรและพระพุทธเจ้าอย่างสุดซึ้ง 🫡🙇♂️
《解剖聽歌時的心路過程 Dissecting the Cognitive Process While Listening to Music การวิเคราะห์กระบวนการทางจิตขณะฟังเพลง Phân tích quá trình tâm khi nghe nhạc》
《解剖聽歌時的心路過程 Dissecting the Cognitive Process While Listening to Music การวิเคราะห์กระบวนการทางจิตขณะฟังเพลง Phân tích quá trình tâm khi nghe nhạc》
這首歌是Chopin Piano Concerto No.1 in E minor, Op.11
當年李雲迪就是透過它贏得蕭邦鋼琴大賽第一名
話說港大醫學院 HKU Medicine 的蒙民偉樓放了一部鋼琴，供任何人隨心彈奏
有一次，編輯手癢去彈了彈，就是彈了這首 Concerto 了
剛巧當時的院長梁卓偉教授經過，豎起耳朵，望了編輯一眼、第二眼、第三眼
為什麼呢？
梁教授其實就是香港大學學生會管弦樂團 University Philharmonic Orchestra, CA, HKU 的指揮
在2019年，編輯的朋友 Ryan Leung （現在是醫生）就是和梁卓偉教授和香港大學學生會管弦樂團一起演奏這首歌了
當時的演奏：
https://www.youtube.com/channel/UCDJbikDifkidGg6G2YVSo8Q
難怪編輯引起了梁教授的注意
梁醫生（編輯的朋友）原來和編輯跟過同一個鋼琴老師---岑健威先生。
我們現在以《論藏》（阿比達摩）的知識來解剖當時梁卓偉教授的心路過程
關於這個心--這個覺知元素、覺知之流。佛陀曾開示說，他見不到什麽比心還要疾速地轉變，而且不容易找到相關疾速的譬喻。（AN1.48）
也說，這個心日夜都在不斷地生滅（SN12.61）
心生滅的速度是全宇宙最快的速度，是最小的時間單位--剎那
SN12.61的義注說，在一彈指的剎那中，就有許多個萬億的心生起（cittakoṭisatasahassāni）
當聲音觸碰到我們的耳朵時，發生什麼事情呢？
有分心流被打斷，以下的心相繼生起，耳門心路過程開始了：
1.過去有分心（atīta-bhavaṅga）
2.有分波動心（bhavaṅga-calana）
3.有分斷心（bhavaṅgupaccheda）——有分流被打斷，心路開始前的最後一個有分心。 （有分心是不活躍的覺知狀態）
4.五門轉向心（pañcadvārāvajjana-citta）——唯作心，把心轉向耳門所緣。
5.耳識（sota-viññāṇa）——果報心，執行「聽」的功能（善果報或不善果報）。
6.領受心（sampaṭicchana-citta）——接受剛聽到的聲音。
7.推度心（santīraṇa-citta）——檢查、推度該聲音。
8.確定心（votthapana-citta）——確定這是聲音所緣。
9.–15. 速行心（javana-citta，通常連續7次）——造業階段。非阿羅漢生起善心或不善心；阿羅漢則生起唯作心。這是心路中最關鍵的造業環節。
16.–17. 彼所緣心（tadārammaṇa-citta，可有可無，最多2次）——登記、回味剛才的聲音（果報心）。
當耳門心路過程完結後，其實還會生起多個意門心路過程去辨識這個聲音的。這些意門心路過程的數量不是固定死板的 7 個。雷迪西亞多下面列出的是典型、較完整的情況。實際上，隨起意門心路的數量會因所緣清晰度、個人習氣、注意力強弱、智慧高低而有所增減，可能更少或更多：
1、彼隨起 → 重現剛聽到的聲音印象
2.整體把握 → 把短暫的聲音片段整合成「一段完整的聲音」
3.辨識特徵 → 確認音調、音量、音色等
4.把握實體 → 知道「這是一個聲音／一個聲源」
5.辨識實體 → 確認「這是人的說話聲／音樂／噪音」等
6.把握名稱 → 接觸相關名稱概念（例如「某某的聲音」「你好」）
7.識別名稱 → 確定「這是某某在叫我」或「這是某首歌」
每一個心路過程都會有七個速行心
這些速行心就是負責造業的了
如果那時的意圖是帶著貪、嗔、癡的話，就是不善業
如果那時的意圖是不帶任何貪、嗔、癡的話，就是善業
例如如果梁教授聽到編輯彈琴，覺得好聽，心黏著琴聲、生起貪慾，他就造了不善業
如果梁教授聽到編輯彈琴，覺得難聽，心排斥、抗拒琴聲、生起嗔心，他就造了不善業
如果梁教授只是機械性、迷失、散亂地聽編輯彈琴，生起了癡心，他就造了不善業
但如果梁教授帶著念（mindfulness/ Sati） ，心不忘失當下、清明、沒有煩惱地聽編輯彈琴，他就在造善業
當一個業造下後，生而後滅後，它會遺下影響力
善業一遇到相應的條件就會成熟，為我們帶來好的境況
不善業一遇到相應的條件就會成熟，為我們帶來不好的境況
業的運作是非常複雜的，有許多學問在裡面
**English Translation**
This piece is Chopin’s Piano Concerto No. 1 in E minor, Op. 11.
It was through this very work that Li Yundi won first prize at the International Chopin Piano Competition.
At the Li Ka Shing Faculty of Medicine of the University of Hong Kong (HKU Medicine), there is a piano in the Mong Man Wai Building that anyone may play freely.
One day, the editor could not resist and sat down to play—this very Concerto.
By chance, the then Dean, Professor Gabriel Leung, walked past. He pricked up his ears, looked at the editor once, twice, three times.
Why?
Professor Leung was in fact the conductor of the University Philharmonic Orchestra of the HKU Students’ Union (CA, HKU).
In 2019, the editor’s friend Ryan Leung (now a doctor) performed this very piece together with Professor Gabriel Leung and the University Philharmonic Orchestra.
Recording of that performance:
https://www.youtube.com/channel/UCDJbikDifkidGg6G2YVSo8Q
No wonder the editor caught Professor Leung’s attention.
It turned out that Dr Leung （my friend）and the editor had studied under the same piano teacher—Mr. Sum Kin-wai.
We shall now use the knowledge of the Abhidhamma to dissect the cognitive process that took place in Professor Gabriel Leung’s mind at that moment.
Concerning this mind—this element of awareness, this stream of consciousness—the Buddha once declared that he could see nothing that changes as rapidly as the mind, and that it is not easy even to find a simile for such rapidity (AN 1.48).
He also said that this mind arises and ceases continually, day and night (SN 12.61).
The speed of the arising and ceasing of the mind is the fastest in the entire universe; it is the smallest unit of time—the moment (*khaṇa*).
The commentary to SN 12.61 states that within the time of a single finger-snap, many trillion of mind-moments arise and cease. （cittakoṭisatasahassāni）
What happens when a sound impinges on our ear?
The life-continuum stream is interrupted, and the following cittas arise in succession; the ear-door cognitive process begins:
1. Past life-continuum (*atīta-bhavaṅga*)
2. Vibrating life-continuum (*bhavaṅga-calana*)
3. Arresting life-continuum (*bhavaṅgupaccheda*) — the last life-continuum before the process begins (the life-continuum is an inactive state of awareness)
4. Five-door adverting consciousness (*pañcadvārāvajjana-citta*) — a functional consciousness that turns the mind toward the ear-door object
5. Ear-consciousness (*sota-viññāṇa*) — a resultant consciousness that performs the function of hearing (wholesome or unwholesome resultant)
6. Receiving consciousness (*sampaṭicchana-citta*) — receives the just-heard sound
7. Investigating consciousness (*santīraṇa-citta*) — examines and investigates the sound
8. Determining consciousness (*votthapana-citta*) — determines that this is a sound-object
9–15. Impulsion consciousnesses (*javana-citta*, normally seven in succession) — the stage of kamma-formation. For non-arahants these are wholesome or unwholesome; for arahants they are functional. This is the most critical stage for the creation of kamma.
16–17. Registration consciousnesses (*tadārammaṇa-citta*, optional, at most two) — register and “savour” the sound just heard (resultant consciousnesses).
After the ear-door process ends, several mind-door processes still arise in order to recognise the sound. The number of these subsequent mind-door processes is not rigidly fixed at seven. The list given by Ledi Sayadaw below represents a typical and relatively complete sequence. In reality the number varies according to the clarity of the object, individual habits, strength of attention and degree of wisdom—it may be fewer or more:
1. Conformational process → re-presents the impression of the sound just heard
2. Grasping the object as a whole → integrates the brief fragments into “one complete sound”
3. Recognising the characteristics → ascertains pitch, volume, timbre, etc.
4. Grasping the entity → knows “this is a sound / a sound-source”
5. Recognising the entity → ascertains “this is a human voice / music / noise,” etc.
6. Grasping the name → contacts the relevant conceptual name (e.g. “so-and-so’s voice,” “hello”)
7. Recognising the name → determines “this is so-and-so calling me” or “this is such-and-such a piece”
Every cognitive process contains seven impulsion consciousnesses.
These impulsions are precisely what create kamma.
If at that moment the intention is accompanied by greed, aversion or delusion, it is unwholesome kamma.
If the intention is free from greed, hatred and delusion, it is wholesome kamma.
For example:
If Professor Leung heard the editor playing and found it pleasant, clung to the piano sound and gave rise to greed, he created unwholesome kamma.
If he found it unpleasant, rejected and resisted the sound and gave rise to aversion, he created unwholesome kamma.
If he listened only mechanically, lost and distracted, giving rise to delusion, he created unwholesome kamma.
But if Professor Leung listened with mindfulness (*sati*), with a mind that did not forget the present moment, clear and free from defilements, then he was creating wholesome kamma.
Once a kamma has been performed, after it arises and ceases it leaves behind an influence.
Wholesome kamma, when it meets the appropriate conditions, matures and brings us favourable circumstances.
Unwholesome kamma, when it meets the appropriate conditions, matures and brings us unfavourable circumstances.
The working of kamma is extremely complex; there is a great deal of knowledge contained within it.
---
**泰文翻譯**
เพลงนี้คือ Chopin Piano Concerto No.1 in E minor, Op.11
หลี่ ยุนตี้ เคยใช้เพลงนี้คว้าอันดับหนึ่งในการแข่งขันเปียโนนานาชาติโชแปง
ที่คณะแพทยศาสตร์ มหาวิทยาลัยฮ่องกง (HKU Medicine) ในอาคาร Mong Man Wai มีเปียโนวางไว้ให้ใครก็ตามเล่นได้อย่างอิสระ
วันหนึ่ง บรรณาธิการอดใจไม่ไหว จึงนั่งลงเล่น—ก็เพลง Concerto นี้เอง
บังเอิญขณะนั้น คณบดีในขณะนั้น ศาสตราจารย์กาเบรียล เหลียง (Professor Gabriel Leung) เดินผ่านมา เขาเงี่ยหูฟัง มองบรรณาธิการหนึ่งครั้ง สองครั้ง สามครั้ง
ทำไมหรือ?
ศาสตราจารย์เหลียง คือวาทยากรของ University Philharmonic Orchestra ของสหภาพนักศึกษา HKU (CA, HKU)
ในปี 2019 เพื่อนของบรรณาธิการ Ryan Leung (ปัจจุบันเป็นแพทย์) ได้ร่วมแสดงเพลงนี้กับศาสตราจารย์กาเบรียล เหลียง และ University Philharmonic Orchestra
คลิปการแสดงครั้งนั้น:
https://www.youtube.com/channel/UCDJbikDifkidGg6G2YVSo8Q
ไม่แปลกที่บรรณาธิการจะดึงดูดความสนใจของศาสตราจารย์เหลียง
ปรากฏว่า แพทย์เหลียง (เพื่อนของบรรณาธิการ) และบรรณาธิการเคยเรียนเปียโนกับครูคนเดียวกัน—คุณซัม กินไหว (Mr. Sum Kin-wai)
บัดนี้เราจะใช้ความรู้จากคัมภีร์อภิธรรมมาวิเคราะห์กระบวนการทางจิตที่เกิดขึ้นในใจของศาสตราจารย์กาเบรียล เหลียง ในขณะนั้น
เกี่ยวกับจิตนี้—ธาตุแห่งการรับรู้ กระแสแห่งการรับรู้นี้ พระพุทธเจ้าเคยตรัสไว้ว่า พระองค์ไม่เห็นสิ่งใดที่เปลี่ยนแปลงรวดเร็วเท่าจิต และยากที่จะหาอุปมาที่เหมาะสมกับความรวดเร็วนั้น (AN 1.48)
พระองค์ยังตรัสอีกว่า จิตนี้เกิดขึ้นและดับไปทั้งกลางวันและกลางคืนอย่างต่อเนื่อง (SN 12.61)
ความเร็วในการเกิดดับของจิตเป็นความเร็วที่เร็วที่สุดในจักรวาลทั้งหมด เป็นหน่วยเวลาที่เล็กที่สุด—ขณะ (*khaṇa*)
อรรถกถาของ SN 12.61 กล่าวว่า ในเวลาเพียงชั่วดีดนิ้วมือ มีจิตเกิดขึ้นเป็นจำนวนหลายหมื่นล้าน (*cittakoṭisatasahassāni*)
เมื่อเสียงกระทบหูของเรา จะเกิดอะไรขึ้น?
กระแสภวังค์ถูกตัดขาด จิตต่อไปนี้เกิดขึ้นตามลำดับ กระบวนการทางหูเริ่มต้นขึ้น:
1. ภวังค์อดีต (*atīta-bhavaṅga*)
2. ภวังค์ไหว (*bhavaṅga-calana*)
3. ภวังค์ขาด (*bhavaṅgupaccheda*) — ภวังค์สุดท้ายก่อนกระบวนการเริ่ม (ภวังค์เป็นสภาวะการรับรู้ที่ไม่กระฉับกระเฉง)
4. จิตหันเหทางทวารทั้งห้า (*pañcadvārāvajjana-citta*) — กิริยาจิตที่หันจิตไปสู่อารมณ์ทางหู
5. โสตวิญญาณ (*sota-viññāṇa*) — วิบากจิตที่ทำหน้าที่ “ฟัง” (วิบากดีหรือวิบากชั่ว)
6. จิตรับ (*sampaṭicchana-citta*) — รับเสียงที่เพิ่งได้ยิน
7. จิตพิจารณา (*santīraṇa-citta*) — ตรวจสอบและพิจารณาเสียงนั้น
8. จิตตัดสิน (*votthapana-citta*) — ตัดสินว่านี่คืออารมณ์เสียง
9.–15. ชวนจิต (*javana-citta* โดยปกติ 7 ดวงติดต่อกัน) — ขั้นตอนการสร้างกรรม สำหรับผู้ที่ยังไม่เป็นอรหันต์จะเป็นกุศลหรืออกุศล สำหรับอรหันต์จะเป็นกิริยา นี่คือขั้นตอนที่สำคัญที่สุดในการสร้างกรรม
16.–17. ตทารัมมณจิต (*tadārammaṇa-citta* อาจมีหรือไม่มีได้สูงสุด 2 ดวง) — ลงทะเบียนและ “ลิ้มรส” เสียงที่เพิ่งได้ยิน (วิบากจิต)
เมื่อกระบวนการทางหูสิ้นสุดลง ยังมีกระบวนการทางมโนทวารหลายกระบวนการเกิดขึ้นเพื่อจดจำเสียงนั้น จำนวนของกระบวนการทางมโนทวารที่ตามมานี้ไม่ได้ตายตัวที่ 7 กระบวนการ รายการที่พระอาจารย์เลดีกล่าวไว้ด้านล่างเป็นลำดับแบบฉบับที่ค่อนข้างสมบูรณ์ ในความเป็นจริงจำนวนจะเพิ่มขึ้นหรือลดลงตามความชัดเจนของอารมณ์ นิสัยส่วนบุคคล ความแรงของความใส่ใจ และระดับของปัญญา—อาจน้อยกว่าหรือมากกว่าก็ได้:
1. กระบวนการตามหลัง → นำภาพเสียงที่เพิ่งได้ยินกลับมาปรากฏอีกครั้ง
2. การจับยึดโดยรวม → รวมชิ้นส่วนเสียงสั้น ๆ ให้เป็น “เสียงที่สมบูรณ์หนึ่งเสียง”
3. การรู้ลักษณะ → ยืนยันระดับเสียง ปริมาณเสียง คุณภาพเสียง ฯลฯ
4. การจับยึดตัวตน → รู้ว่า “นี่คือเสียง / แหล่งกำเนิดเสียง”
5. การรู้ตัวตน → ยืนยันว่า “นี่คือเสียงพูดของคน / ดนตรี / เสียงรบกวน” ฯลฯ
6. การจับยึดชื่อ → สัมผัสกับแนวคิดชื่อที่เกี่ยวข้อง (เช่น “เสียงของคนนั้น” “สวัสดี”)
7. การรู้ชื่อ → ตัดสินว่า “นี่คือคนนั้นเรียกฉัน” หรือ “นี่คือเพลงนั้น”
ทุกกระบวนการทางจิตจะมีชวนจิต 7 ดวง
ชวนจิตเหล่านี้แหละที่รับผิดชอบในการสร้างกรรม
หากในขณะนั้นเจตนาประกอบด้วยโลภะ โทสะ โมหะ ก็เป็นอกุศลกรรม
หากเจตนาปราศจากโลภะ โทสะ โมหะ ก็เป็นกุศลกรรม
ตัวอย่างเช่น:
หากศาสตราจารย์เหลียงได้ยินบรรณาธิการเล่นเปียโน รู้สึกไพเราะ จิตยึดติดกับเสียงเปียโน เกิดความโลภ เขาก็สร้างอกุศลกรรม
หากเขารู้สึกไม่ไพเราะ จิตรังเกียจ ต่อต้านเสียงเปียโน เกิดโทสะ เขาก็สร้างอกุศลกรรม
หากเขาฟังอย่างเครื่องจักร หลงลืม ฟุ้งซ่าน เกิดโมหะ เขาก็สร้างอกุศลกรรม
แต่หากศาสตราจารย์เหลียงฟังด้วยสติ (*sati*) จิตไม่หลงลืมปัจจุบัน สว่างใส ปราศจากกิเลส เขาก็กำลังสร้างกุศลกรรม
เมื่อกรรมใดถูกสร้างขึ้นแล้ว เกิดแล้วดับไป มันจะทิ้งอิทธิพลไว้
กุศลกรรมเมื่อพบเงื่อนไขที่เหมาะสมก็จะสุกงอม นำพาสถานการณ์ที่ดีมาให้เรา
อกุศลกรรมเมื่อพบเงื่อนไขที่เหมาะสมก็จะสุกงอม นำพาสถานการณ์ที่ไม่ดีมาให้เรา
การทำงานของกรรมนั้นซับซ้อนยิ่งนัก มีความรู้มากมายอยู่ในนั้น
---
**越南文翻譯**
Bài nhạc này là Chopin Piano Concerto No.1 in E minor, Op.11
Chính nhờ bài này mà Lý Vân Địch đã đoạt giải nhất cuộc thi Piano quốc tế Chopin.
Tại Khoa Y Đại học Hong Kong (HKU Medicine), trong tòa nhà Mong Man Wai có một cây đàn piano để bất kỳ ai cũng có thể tự do chơi.
Một lần, biên tập viên không kiềm được, ngồi xuống chơi—chính là bản Concerto này.
Tình cờ lúc đó, Viện trưởng đương nhiệm, Giáo sư Gabriel Leung đi ngang qua. Ông lắng tai nghe, nhìn biên tập viên một lần, hai lần, ba lần.
Tại sao vậy?
Giáo sư Leung chính là nhạc trưởng của Dàn nhạc giao hưởng Hội Sinh viên Đại học Hong Kong (University Philharmonic Orchestra, CA, HKU).
Năm 2019, người bạn của biên tập viên là Ryan Leung (hiện là bác sĩ) đã cùng Giáo sư Gabriel Leung và Dàn nhạc giao hưởng Hội Sinh viên HKU biểu diễn chính bài này.
Video buổi biểu diễn đó:
https://www.youtube.com/channel/UCDJbikDifkidGg6G2YVSo8Q
Không trách biên tập viên đã thu hút sự chú ý của Giáo sư Leung.
Hóa ra Bác sĩ Leung (bạn của biên tập viên) và biên tập viên từng học piano cùng một thầy—ông Sum Kin-wai.
Bây giờ chúng ta sẽ dùng kiến thức từ Tạng Luận (Abhidhamma) để phân tích quá trình tâm diễn ra trong tâm thức của Giáo sư Gabriel Leung lúc ấy.
Về cái tâm này—yếu tố nhận biết, dòng nhận biết này—Đức Phật từng dạy rằng Ngài không thấy pháp nào chuyển biến nhanh bằng tâm, và thật khó tìm được ví dụ nào phù hợp với sự nhanh chóng ấy (AN 1.48).
Ngài cũng dạy rằng tâm này ngày đêm không ngừng sinh diệt (SN 12.61).
Tốc độ sinh diệt của tâm là tốc độ nhanh nhất trong toàn vũ trụ, là đơn vị thời gian nhỏ nhất—sát-na (*khaṇa*).
Chú giải của SN 12.61 nói rằng chỉ trong thời gian một cái búng tay đã có rất nhiều vạn ức tâm sinh khởi (*cittakoṭisatasahassāni*).
Khi âm thanh chạm vào tai chúng ta, chuyện gì xảy ra?
Dòng hữu phần bị cắt đứt, các tâm sau đây lần lượt sinh khởi; quá trình tâm cửa tai bắt đầu:
1. Hữu phần quá khứ (*atīta-bhavaṅga*)
2. Hữu phần dao động (*bhavaṅga-calana*)
3. Hữu phần cắt đứt (*bhavaṅgupaccheda*) — hữu phần cuối cùng trước khi quá trình bắt đầu (hữu phần là trạng thái nhận biết không hoạt động)
4. Tâm hướng cửa năm (*pañcadvārāvajjana-citta*) — tâm duy tác chuyển tâm hướng về đối tượng cửa tai
5. Nhĩ thức (*sota-viññāṇa*) — tâm quả thực hiện chức năng “nghe” (quả thiện hoặc quả bất thiện)
6. Tâm tiếp nhận (*sampaṭicchana-citta*) — tiếp nhận âm thanh vừa nghe
7. Tâm thẩm sát (*santīraṇa-citta*) — kiểm tra, thẩm sát âm thanh ấy
8. Tâm xác định (*votthapana-citta*) — xác định đây là đối tượng âm thanh
9.–15. Tâm tốc hành (*javana-citta*, thường liên tục 7 lần) — giai đoạn tạo nghiệp. Với người chưa phải A-la-hán thì là tâm thiện hoặc bất thiện; với A-la-hán thì là tâm duy tác. Đây là giai đoạn quan trọng nhất trong việc tạo nghiệp.
16.–17. Tâm đăng ký (*tadārammaṇa-citta*, có thể có hoặc không, tối đa 2 lần) — đăng ký, “thưởng thức” âm thanh vừa nghe (tâm quả).
Sau khi quá trình cửa tai kết thúc, vẫn còn nhiều quá trình tâm cửa ý sinh khởi để nhận biết âm thanh ấy. Số lượng các quá trình tâm cửa ý kế tiếp này không cố định cứng nhắc là 7. Danh sách do Ngài Ledi Sayadaw liệt kê dưới đây là trường hợp điển hình, khá đầy đủ. Thực tế số lượng sẽ tăng giảm tùy theo độ rõ ràng của đối tượng, tập khí cá nhân, sức mạnh của sự chú ý và trình độ trí tuệ—có thể ít hơn hoặc nhiều hơn:
1. Quá trình tùy theo → tái hiện ấn tượng âm thanh vừa nghe
2. Nắm bắt tổng thể → ghép các mảnh âm thanh ngắn thành “một đoạn âm thanh hoàn chỉnh”
3. Nhận biết đặc tính → xác nhận cao độ, cường độ, âm sắc…
4. Nắm bắt thực thể → biết “đây là một âm thanh / một nguồn âm thanh”
5. Nhận biết thực thể → xác nhận “đây là tiếng người nói / âm nhạc / tiếng ồn”…
6. Nắm bắt tên → tiếp xúc khái niệm tên liên quan (ví dụ “tiếng của người kia”, “xin chào”)
7. Nhận biết tên → xác định “đây là người kia gọi tôi” hoặc “đây là bài nhạc kia”
Mỗi quá trình tâm đều có bảy tâm tốc hành.
Chính những tâm tốc hành này chịu trách nhiệm tạo nghiệp.
Nếu lúc ấy ý định kèm theo tham, sân, si thì là nghiệp bất thiện.
Nếu ý định không kèm theo tham, sân, si thì là nghiệp thiện.
Ví dụ:
Nếu Giáo sư Leung nghe biên tập viên chơi đàn, thấy hay, tâm dính mắc vào tiếng đàn, sinh tham dục, ông đã tạo nghiệp bất thiện.
Nếu ông thấy dở, tâm ghét bỏ, chống đối tiếng đàn, sinh sân, ông đã tạo nghiệp bất thiện.
Nếu ông chỉ nghe một cách máy móc, thất niệm, tán loạn, sinh si, ông đã tạo nghiệp bất thiện.
Nhưng nếu Giáo sư Leung nghe với niệm (*sati*), tâm không quên mất hiện tại, trong sáng, không phiền não, thì ông đang tạo nghiệp thiện.
Khi một nghiệp đã được tạo, sau khi sinh rồi diệt, nó để lại ảnh hưởng.
Nghiệp thiện khi gặp điều kiện tương ứng sẽ chín muồi, mang đến cho chúng ta hoàn cảnh tốt.
Nghiệp bất thiện khi gặp điều kiện tương ứng sẽ chín muồi, mang đến cho chúng ta hoàn cảnh xấu.
Sự vận hành của nghiệp vô cùng phức tạp, chứa rất nhiều học vấn bên trong.
video cred. to
https://www.youtube.com/watch?v=qATUCTVT_mc&list=RDqATUCTVT_mc&start_radio=1
《Tiramisu 的故事 The Story of Tiramisu เรื่องราวของทีรามิสุ Câu chuyện về Tiramisu》
《Tiramisu 的故事 The Story of Tiramisu เรื่องราวของทีรามิสุ Câu chuyện về Tiramisu》
祝姐姐 Regina Ip 葉劉淑儀 遲來的生日快樂！😇🙏
大家不要誤會，Post 她並沒有任何政治意味
只是剛巧掃到姐姐的Post ，想起搞笑事而已😂
話說編輯的朋友常常傳她的圖來‘玩’編輯😂
看到這幅圖的Tiramisu ，讓編輯想起一次供僧的經歷
Luang Pu Sri 傳承的香港泰廟 泰國佛堂วัดพุทธธรรมาราม Wat Buddhadhamaram HK 一向不時都有大師父來，有時是Luang ta Thongin （已圓寂），有時是Luang Por Mana （Ajahn Keng 也曾推介編輯去見他，說他是很好的比丘）
就是有一次 Luang Por Mana 來香港，到牛潭尾主廟居住，編輯就去供僧囖。
供僧當然買品質最好、最好吃的東西給僧團
編輯於是去了一件餅店，買了許多杯裝的甜品，其中一個就是Tiramisu 😂
買完就當然滿心歡喜地去供僧。
但供僧後被寺院的義工召來，然後看到編輯供養的那杯 Tiramisu 只被吃了一口
發生什麼事呢？
哦~原來義工說，我那杯 Tiramisu 是有酒的
僧人吃了一口，知道有酒，就立即吐出來了
哎喲！原來一般人弄Tiramisu 都會下酒的
浪費了！
之後一直相安無事
直至有一天約了人一起去一間高檔餐廳吃飯，他們傳來餐牌，編輯看到了Tiramisu ，想吃，於是問他們有沒有酒的？他們沒有確認清楚就說沒有
於是編輯就點囖~
坐下來不久，Tiramisu 來到了
比之前編輯供僧的大很多，品質也很好，大小是姐姐這幅圖中的Tiramisu 一半左右啦！
以為有好東西吃
誰不知！
吃了一口就吐出來了--有酒的！
哎！整份不能吃了！😂
整件事 Copy and Paste 地重演了！
不要以為自己無意就不會造成業力
事實上，我們每一分、每一秒都在造業，每一剎那心都伴隨這個七遍一切心心所（Sabbacittasādhāraṇa）之一、負責造業的‘思心所’，事實上我們每一刻都有意圖，不論我們有沒有覺察到。
佛陀曾說，除了漏盡者（已經根除貪嗔癡的有情）之外,自稱心片刻間無病的有情是非常難得到的 （AN4.157）
沒有修行的人，幾乎大部份時間都被貪、嗔、癡所籠罩
我們以為無意，殊不知其實心已經被癡（心迷失、不清晰）和散亂所佔據。心有癡時，就會考慮得不夠周詳
假如帶著這樣的心影響到別人，當這個業造下後，將來我們就會copy and paste 那樣受回相應的業報。
上個月在泰國有小孩子開車不小心撞死出家人，隆波帕默也是這樣說的：‘….小孩子也有果報 ,但他並沒有刻意去殺的動機。小孩也有惡業 ，但是因為是不小心，不是特別強， 強到說來自於他刻意要殺出家人。’
隆波帕默也說‘另外一個就是小業， 就是一些很小、零碎的業、 參雜著動機特別小的。 比如有一個出家人， 他在縫袈裟 ，因為年紀大了 、眼睛不好而 縫袈裟 ，結果剛好有一個小的蝨子在裡面， 結果插到裡面、把他插死了。他沒有動機， 但最後的果報就現前。 他沒有別的業 他就在森林裡面走行腳 遇到了一個獵人 、帶著一把劍。然後怕了這位獵人， 所以他就躲在樹的後面。 這個獵人想：‘剛才明明看到一個出家人， 然後這個去哪裡了？’可能是怕自己手上拿著武器，所以就直接扔到那個樹叢裡面去 ，結果剛好射中了那個出家人。 這個就是小的業， 結果沒有誰有刻意要傷害誰 ，但是因為業現前了， 結果被傷害 。’
所以我們要考慮到每一個思想、說話、行為的後果--是否會影響到人呢？ 盡量不要傷害到任何人。因為最後當這個業成熟時，我們就會 copy and paste 地重新體驗它
所以我們務必趕快修習戒定慧淨化自己的心，讓自己的心具有念（sati） 、清醒。然後依循佛陀的教導：
當我們作任何行為、說任何話、生起任何意圖時，我們應先省察：
1.這會不會傷害自己？
2.會不會傷害到別人？
3.會不會傷害雙方？
4.會有痛苦的後果嗎？（MN61）
簡而言之，就是要有同理心
這樣就會比較安全了
**English**
Belated Happy Birthday to Sister Regina Ip 葉劉淑儀! 😇🙏
Please don’t misunderstand — posting about her has absolutely no political meaning.
I just happened to scroll past Sister’s post and was reminded of a funny incident 😂
My editor friends often send me her photos just to play with me 😂
Looking at this picture of Tiramisu reminded me of an experience offering food to the Sangha.
The Hong Kong Thai temple of the Luang Pu Sri lineage — Wat Buddhadhamaram HK (วัดพุทธธรรมาราม) — often has senior monks visiting. Sometimes it was Luang Ta Thongin (who has already passed away), and sometimes Luang Por Mana (Ajahn Keng once recommended that I go to see him, saying he is a very good monk).
One time when Luang Por Mana came to Hong Kong and stayed at the main temple in Ngau Tam Mei, I went to offer food to the monks.
Of course, when offering to the Sangha one buys the best quality and tastiest things.
So I went to a cake shop and bought many cups of desserts, one of which was Tiramisu 😂
I was full of joy when I went to make the offering.
But after the offering, a temple volunteer called me over. I saw that the cup of Tiramisu I had offered had only been taken one bite.
What happened?
The volunteer said my Tiramisu contained alcohol.
The monk took one bite, realised there was alcohol, and immediately spat it out.
Oh no! It turns out ordinary people usually put alcohol in Tiramisu.
What a waste!
Everything was fine after that…
Until one day I arranged to have a meal with some people at a high-end restaurant. They sent me the menu. When I saw Tiramisu, I wanted to eat it, so I asked them whether it contained alcohol. They didn’t check carefully and said no.
So I ordered it~
Not long after we sat down, the Tiramisu arrived.
It was much larger than the one I had offered to the monks, and of very good quality — about half the size of the one in Sister’s picture!
I thought I was going to enjoy something delicious.
Who would have known!
I took one bite and spat it out — it had alcohol!
Sigh! The whole portion was inedible! 😂
The entire incident was copy-and-pasted and replayed!
Don’t think that just because you have no intention, you won’t create kamma.
In fact, every minute and every second we are creating kamma. Every moment of consciousness is accompanied by one of the seven Universal Mental Factors (Sabbacittasādhāraṇa) — the volition (cetanā) that is responsible for creating kamma. In fact, we have intention at every single moment, whether we are aware of it or not.
The Buddha once said that, apart from those who have destroyed the taints (beings who have completely eradicated greed, aversion and delusion), it is extremely rare to find a being who can claim that their mind is free from illness even for a moment (AN 4.157).
People who do not practise are almost constantly enveloped by greed, aversion and delusion.
We think we have no intention, yet we do not realise that the mind is already occupied by delusion (the mind is lost and unclear) and restlessness. When the mind has delusion, we fail to consider things carefully enough.
If we influence others with such a mind, after this kamma is created, in the future we will experience the corresponding result in a copy-and-paste manner.
Last month in Thailand, a child accidentally drove and killed a monk. Luang Por Pramote also said the same thing: “…The child also has the result of that action, but he did not have the deliberate intention to kill. The child has unwholesome kamma, but because it was accidental and not particularly strong — not strong enough to say it came from a deliberate intention to kill a monk.”
Luang Por Pramote also said: “Another type is minor kamma — small, fragmentary kamma mixed with very little intention. For example, there was a monk who was sewing his robe. Because he was old and his eyesight was poor, while sewing he happened to pierce a small louse that was inside and killed it. He had no intention, but the result still appeared later. He had no other kamma, so while walking in the forest he met a hunter carrying a sword. Frightened of this hunter, he hid behind a tree. The hunter thought, ‘Just now I clearly saw a monk, where did he go?’ Perhaps afraid because he was holding a weapon, he threw it into the bushes, and it happened to hit the monk. This was minor kamma. No one deliberately intended to harm anyone, but because the kamma matured, harm occurred.”
Therefore we must consider the consequences of every thought, every word and every action — will it affect others? Try your best not to harm anyone. Because when that kamma finally matures, we will experience it again in a copy-and-paste way.
So we must quickly practise Precept, samadhi (undistractability of mind) and wisdom to purify our minds, so that our minds have mindfulness (sati) and clarity. Then follow the Buddha’s teaching:
Whenever we perform any action, speak any word, or give rise to any intention, we should first reflect:
1. Will this harm myself?
2. Will this harm others?
3. Will this harm both?
4. Will there be painful consequences? (MN 61)
In short, we need empathy.
In this way we will be safer.
---
**Thai**
สุขสันต์วันเกิดล่วงหน้าให้น้องสาว Regina Ip 葉劉淑儀 นะคะ! 😇🙏
อย่าเข้าใจผิดนะคะ การโพสต์เรื่องเธอไม่มีนัยทางการเมืองใด ๆ เลย
แค่บังเอิญกวาดเจอโพสต์ของน้องสาว แล้วทำให้นึกถึงเรื่องตลกขึ้นมาเท่านั้นเอง 😂
เพื่อนบรรณาธิการมักส่งรูปเธอมา “แกล้ง” บรรณาธิการบ่อย ๆ 😂
เมื่อเห็นรูปทีรามิสุนี้ ทำให้นึกถึงประสบการณ์ถวายอาหารพระครั้งหนึ่ง
วัดพุทธธรรมาราม (Wat Buddhadhamaram HK) ซึ่งเป็นวัดสายหลวงปู่ศรีในฮ่องกง มักมีพระอาจารย์ใหญ่มาเยี่ยมบ่อยครั้ง บางครั้งเป็นหลวงตาทองอิน (ซึ่งมรณภาพแล้ว) บางครั้งเป็นหลวงพ่อมานะ (อาจารย์เก่งเคยแนะนำให้บรรณาธิการไปพบท่าน โดยบอกว่าท่านเป็นพระที่ดีมาก)
ครั้งหนึ่งเมื่อหลวงพ่อมานะมาฮ่องกง และพักอยู่ที่วัดหลักที่ Ngau Tam Mei บรรณาธิการก็ไปถวายอาหารพระ
การถวายพระต้องซื้อของที่มีคุณภาพดีที่สุด อร่อยที่สุดให้กับสงฆ์แน่นอน
บรรณาธิการจึงไปร้านเค้ก ซื้อขนมหวานแบบถ้วยมาหลายถ้วย หนึ่งในนั้นก็คือทีรามิสุ 😂
ซื้อเสร็จก็ไปถวายด้วยความดีใจเต็มที่
แต่หลังถวายแล้ว อาสาสมัครวัดเรียกมา แล้วเห็นว่าทีรามิสุที่บรรณาธิการถวายไปนั้นถูกกินไปเพียงคำเดียว
เกิดอะไรขึ้น?
อาสาสมัครบอกว่าทีรามิสุของฉันมีแอลกอฮอล์
พระฉันไปหนึ่งคำ รู้ว่ามีเหล้า ก็คายทิ้งทันที
โอ๊ย! ปรากฏว่าคนทั่วไปทำทีรามิสุมักใส่เหล้า
เสียของเปล่า!
หลังจากนั้นก็สงบเรียบร้อย…
จนกระทั่งวันหนึ่งนัดกับเพื่อนไปกินข้าวที่ร้านอาหารหรู พวกเขาส่งเมนูมา บรรณาธิการเห็นทีรามิสุ อยากกิน จึงถามว่ามีเหล้าไหม พวกเขาไม่ได้ตรวจให้ชัดเจนก็บอกว่าไม่มี
จึงสั่งไป~
นั่งลงไม่นาน ทีรามิสุก็มาถึง
ใหญ่กว่าที่เคยถวายพระมาก คุณภาพก็ดีมาก ขนาดประมาณครึ่งหนึ่งของทีรามิสุในรูปของน้องสาว!
คิดว่าจะได้กินของอร่อย
ใครจะรู้!
กัดไปหนึ่งคำแล้วคายทิ้ง — มีเหล้า!
อ๊าย! ทั้งจานกินไม่ได้เลย! 😂
เรื่องทั้งหมดถูกคัดลอกแล้ววางซ้ำอีกครั้ง!
อย่าคิดว่าแค่ไม่มีเจตนาจะไม่สร้างกรรม
จริง ๆ แล้วทุกนาที ทุกวินาที เราต่างสร้างกรรมอยู่ ทุกขณะจิตมีเจตนา (เจตนา) ซึ่งเป็นหนึ่งในสัพพจิตตสาธารณะ (จิตตสาธารณะทั้งเจ็ด) ที่รับผิดชอบการสร้างกรรมอยู่ด้วยเสมอ จริง ๆ แล้วเราทุกขณะล้วนมีเจตนา ไม่ว่าเราจะรู้ตัวหรือไม่ก็ตาม
พระพุทธเจ้าเคยตรัสว่า นอกจากผู้สิ้นอาสวะแล้ว (ผู้ที่ถอนรากถอนโคนราคะ โทสะ โมหะแล้ว) การที่จะพบผู้ที่อ้างว่าจิตไม่มีโรคแม้เพียงชั่วขณะนั้นเป็นเรื่องยากยิ่ง (อง.จตุกก. ๔.๑๕๗)
ผู้ที่ไม่ปฏิบัติธรรม เกือบตลอดเวลาถูกครอบงำด้วยราคะ โทสะ โมหะ
เราคิดว่าไม่มีเจตนา แต่หารู้ไม่ว่าจิตถูกโมหะ (จิตหลง เคลือบแคลง) และอุทธัจจะครอบงำอยู่แล้ว เมื่อจิตมีโมหะ ก็จะพิจารณาไม่ละเอียดพอ
หากใช้จิตเช่นนี้ไปกระทบผู้อื่น เมื่อกรรมนี้ถูกสร้างขึ้นแล้ว ในอนาคตเราจะได้รับผลกรรมที่สอดคล้องกันแบบคัดลอกแล้ววาง
เดือนที่แล้วที่ประเทศไทย มีเด็กขับรถโดยไม่ระวังชนพระเสียชีวิต หลวงพ่อปราโมทย์ก็พูดเช่นเดียวกันว่า “…เด็กก็มีผลกรรม แต่เขาไม่มีเจตนาที่จะฆ่า เด็กก็มีอกุศลกรรม แต่เพราะเป็นความไม่ระวัง ไม่ได้แรงมาก แรงถึงขั้นที่มาจากเจตนาที่จะฆ่าพระโดยตั้งใจ”
หลวงพ่อปราโมทย์ยังกล่าวอีกว่า “อีกอย่างหนึ่งคือกรรมเล็ก ๆ คือกรรมเล็ก ๆ กระจัดกระจาย ที่ปะปนด้วยเจตนาที่น้อยมาก เช่น มีพระรูปหนึ่งกำลังเย็บจีวร เพราะอายุมาก ตาไม่ดี เย็บจีวรแล้วบังเอิญมีเหาตัวเล็กอยู่ในนั้น จึงแทงเข้าไป ฆ่ามันตาย เขาไม่มีเจตนา แต่ผลกรรมก็ปรากฏในภายหลัง เขาไม่มีกรรมอื่น จึงเดินธุดงค์ในป่า แล้วเจอคนล่าสัตว์ถือดาบ กลัวคนล่าสัตว์จึงหลบหลังต้นไม้ คนล่าสัตว์คิดว่า ‘เมื่อกี้เห็นพระชัด ๆ ไปไหนแล้ว?’ อาจจะกลัวเพราะถืออาวุธอยู่ จึงโยนเข้าไปในพุ่มไม้ พอดีถูกพระ นี้คือกรรมเล็ก ๆ ไม่มีใครมีเจตนาจะทำร้ายใคร แต่เพราะกรรมสุกงอม จึงเกิดการทำร้ายขึ้น”
ดังนั้นเราต้องพิจารณาผลของทุกความคิด ทุกคำพูด และทุกการกระทำ — ว่าจะกระทบผู้อื่นหรือไม่? พยายามอย่าทำร้ายใคร เพราะเมื่อกรรมนั้นสุกงอมในที่สุด เราจะได้ประสบมันอีกครั้งแบบคัดลอกแล้ววาง
ดังนั้นเราต้องรีบปฏิบัติศีล สมาธิ ปัญญา เพื่อชำระจิตของตน ให้จิตมีสติและตื่นรู้ แล้วปฏิบัติตามคำสอนของพระพุทธเจ้า:
เมื่อเราจะทำกรรมใด พูดคำใด หรือเกิดเจตนาใด เราควรพิจารณาก่อนว่า:
1. สิ่งนี้จะทำร้ายตัวเราเองหรือไม่?
2. จะทำร้ายผู้อื่นหรือไม่?
3. จะทำร้ายทั้งสองฝ่ายหรือไม่?
4. จะมีผลที่เป็นทุกข์หรือไม่? (ม.มู. ๖๑)
โดยสรุปแล้ว ก็คือต้องมีเมตตาและเห็นใจผู้อื่น
อย่างนี้จะปลอดภัยกว่า
---
**Vietnamese**
Chúc mừng sinh nhật muộn chị Regina Ip 葉劉淑儀! 😇🙏
Mọi người đừng hiểu lầm, đăng bài về chị hoàn toàn không có ý nghĩa chính trị nào cả.
Chỉ là tình cờ lướt qua bài đăng của chị rồi nhớ đến một chuyện vui thôi 😂
Bạn bè của biên tập viên thường hay gửi ảnh chị ấy đến để “trêu” biên tập viên 😂
Nhìn thấy bức ảnh Tiramisu này khiến biên tập viên nhớ đến một lần cúng dường cho chư Tăng.
Chùa Thái Lan dòng truyền thừa Luang Pu Sri tại Hồng Kông — Wat Buddhadhamaram HK (วัดพุทธธรรมาราม) — thường xuyên có các vị thầy lớn đến thăm. Đôi khi là Luang Ta Thongin (đã viên tịch), đôi khi là Luang Por Mana (Ajahn Keng từng giới thiệu biên tập viên đến gặp thầy, nói rằng thầy là một vị Tỳ-kheo rất tốt).
Có lần Luang Por Mana đến Hồng Kông và ở tại chùa chính ở Ngau Tam Mei, biên tập viên liền đến cúng dường.
Cúng dường cho chư Tăng đương nhiên phải mua những thứ chất lượng tốt nhất, ngon nhất.
Biên tập viên bèn đến một tiệm bánh, mua rất nhiều ly món tráng miệng, trong đó có một ly là Tiramisu 😂
Mua xong thì vui mừng hớn hở đi cúng dường.
Nhưng sau khi cúng dường, tình nguyện viên của chùa gọi lại, rồi thấy ly Tiramisu mà biên tập viên cúng chỉ bị ăn một miếng.
Chuyện gì xảy ra vậy?
Tình nguyện viên nói rằng ly Tiramisu của tôi có rượu.
Vị sư ăn một miếng, biết có rượu, liền nhổ ra ngay.
Ối trời! Hóa ra người ta làm Tiramisu thường hay cho rượu vào.
Phí của quá!
Sau đó mọi việc vẫn yên ổn…
Cho đến một ngày hẹn người đi ăn ở một nhà hàng cao cấp. Họ gửi thực đơn đến, biên tập viên thấy Tiramisu, muốn ăn, bèn hỏi họ có rượu không? Họ không kiểm tra kỹ đã nói là không.
Thế là biên tập viên gọi món~
Ngồi xuống chưa lâu thì Tiramisu được mang ra.
Lớn hơn nhiều so với ly đã cúng cho chư Tăng, chất lượng cũng rất tốt — kích thước khoảng một nửa cái trong bức ảnh của chị!
Cứ tưởng sẽ được ăn món ngon.
Ai ngờ!
Ăn một miếng liền nhổ ra — có rượu!
Trời ơi! Cả phần không ăn được nữa! 😂
Toàn bộ sự việc bị copy and paste diễn lại y chang!
Đừng nghĩ rằng chỉ vì mình vô ý thì sẽ không tạo nghiệp.
Thực tế, mỗi phút mỗi giây chúng ta đều đang tạo nghiệp. Mỗi sát-na tâm đều đi kèm với một trong bảy tâm sở biến hành (Sabbacittasādhāraṇa) — đó là “tư tâm sở” (cetanā) chịu trách nhiệm tạo nghiệp. Thực tế, mỗi khoảnh khắc chúng ta đều có ý định, dù có nhận biết được hay không.
Đức Phật từng dạy rằng, ngoài những vị đã đoạn tận lậu hoặc (chúng sinh đã nhổ sạch tham sân si), rất khó tìm được chúng sinh nào tự xưng rằng tâm mình không bệnh dù chỉ trong một khoảnh khắc (AN 4.157).
Người không tu tập gần như phần lớn thời gian bị tham, sân, si bao phủ.
Chúng ta tưởng mình vô ý, nào ngờ tâm đã bị si (tâm mê muội, không rõ ràng) và trạo cử chiếm lấy. Khi tâm có si thì sẽ suy xét không chu đáo.
Nếu mang tâm như vậy ảnh hưởng đến người khác, khi nghiệp này được tạo ra, tương lai chúng ta sẽ nhận lại quả báo tương ứng theo kiểu copy and paste.
Tháng trước ở Thái Lan có một đứa trẻ lái xe bất cẩn đụng chết một vị xuất gia, Ngài Luang Por Pramote cũng nói như vậy: “…Đứa trẻ cũng có quả báo, nhưng nó không có động cơ cố ý sát hại. Đứa trẻ cũng có ác nghiệp, nhưng vì là bất cẩn, không đặc biệt mạnh, không mạnh đến mức xuất phát từ ý định cố ý giết vị xuất gia.”
Ngài Luang Por Pramote còn nói: “Một loại khác là tiểu nghiệp, tức những nghiệp rất nhỏ, lặt vặt, pha trộn với động cơ đặc biệt nhỏ. Ví dụ có một vị xuất gia đang may y, vì tuổi cao, mắt kém nên khi may y, tình cờ có một con chấy nhỏ ở bên trong, kết quả đâm trúng làm chết nó. Ngài không có động cơ, nhưng cuối cùng quả báo vẫn hiện ra. Ngài không có nghiệp khác nên khi đi hành cước trong rừng gặp một người thợ săn cầm kiếm. Sợ người thợ săn nên Ngài núp sau cây. Người thợ săn nghĩ: ‘Vừa rồi rõ ràng thấy một vị xuất gia, vậy đi đâu rồi?’ Có lẽ vì sợ đang cầm vũ khí nên liền ném vào bụi cây, kết quả đúng lúc trúng vị xuất gia. Đây chính là tiểu nghiệp, kết quả không ai cố ý muốn hại ai, nhưng vì nghiệp hiện tiền nên bị hại.”
Vì vậy chúng ta cần cân nhắc hậu quả của mỗi tư tưởng, lời nói, hành động — liệu có ảnh hưởng đến người khác không? Cố gắng đừng làm hại bất kỳ ai. Vì cuối cùng khi nghiệp chín muồi, chúng ta sẽ copy and paste trải nghiệm lại nó.
Vì vậy chúng ta nhất định phải mau chóng tu tập giới-định-tuệ để thanh tịnh tâm mình, khiến tâm có niệm (sati) và tỉnh táo. Sau đó nương theo lời dạy của Đức Phật:
Khi chúng ta làm bất kỳ hành vi nào, nói bất kỳ lời nào, hay khởi lên bất kỳ ý định nào, chúng ta nên quán sát trước:
1. Điều này có hại cho chính mình không?
2. Có hại cho người khác không?
3. Có hại cho cả hai bên không?
4. Có hậu quả đau khổ không? (MN 61)
Nói ngắn gọn, chính là phải có lòng đồng cảm.
Như vậy sẽ an toàn hơn.
image cred. to Regina Ip 葉劉淑儀
《殺生導致的身相 Bodily Marks Resulting from Killing ลักษณะทางร่างกายที่เกิดจากการฆ่าสัตว์ Tướng thân do nghiệp sát sinh》
《殺生導致的身相 Bodily Marks Resulting from Killing ลักษณะทางร่างกายที่เกิดจากการฆ่าสัตว์ Tướng thân do nghiệp sát sinh》
身體上的疾病、畸形，全部都是過去惡業的結果
為什麼這樣說？
佛陀把‘業’定義為‘意圖’（AN6.63）
只要任何思想、說話、行為是帶有貪、嗔、癡--任一種煩惱--的話，那就是不善業。而且有這些煩惱的時候，我們的心是不清爽、不舒服、痛苦、沉重、混亂的
而當我們的思想、說話、行為是乾淨、不帶任何貪、嗔、癡的話，那就是善業（AN10.47）當我們的心沒有煩惱的時候，我們的心是清爽、愉悅、平靜、集中的
而我們的意圖是會影響未來的。最直接地，我們這一刻的意圖，是下一刻意圖的起點。
當意圖生起而後滅去，很自然就會遺下影響力。
不善--讓人不適、痛苦--的意圖，當然會帶來痛苦的影響力、結果
善--讓人清爽、愉悅--的意圖，當然會帶來快樂的影響力、結果
而我們現在所擁有的一切、所有的狀況，全都是由各種原因和條件組合而成的，都是各種原因的結果。
所以我們便能知道，當我們有不好的遭遇、狀況，這就是過去不善業成熟了
當我們有好的遭遇、狀況，這就是過去善業成熟了
但我們不能完全賴業力的。
因為促成一件事發生，有太多可知不可知的因素、條件了
業力只是其中一個條件，促成疾病的其他因素還有基因、環境、生活習慣、精神健康等等
談到殺生，當這個業造下，不僅會造成未來短命的果報(AN8.40)
還會顯現為不同的身體特徵
DNA30提到，那些殺生的人，因為害怕被人聽到腳步聲，就用腳尖踩地行走，然後殺害他人。因此，由於這個原因，為了讓人們知道他們的那種業，他們就會腳部畸形，例如會變成腳內彎、腳外彎、蹲腳（ukkuṭikapādā）、腳尖突出（aggakoṇḍā）或腳跟突出（paṇhikoṇḍā）
腳內彎其實對應 Varus deformity
腳外彎對應 Valgus deformity
蹲腳（ukkuṭikapādā）對應 club foot
腳尖突出（aggakoṇḍā）對應 equinous deformity
腳跟突出（paṇhikoṇḍā）對應 Haglaud's deformity
而佛陀曾經用腳尖行走，卻不殺害他人，為了讓包括天界在內的世間因這個原因而知道，就生起了「腳後跟寬廣」（āyatapaṇhi）的大人相。
義注解釋，那些殺害他人的人，心想「如果挺直身體走去，別人會看到我」，所以就彎著身子走去殺害他人。因此，由於這個原因（彎身去殺人），為了讓別人知道「他們是這樣走去殺害他人的」，他們就會變成駝背、侏儒或瘸子 （pīṭhasappi）。而佛陀這樣走去卻不殺害他人，為了讓包括天界在內的世間因這個原因而知道，就生起了「身如梵天般端直」（brahmujugatta）的大人相。
那些殺害他人的人，拿著武器或棍子，握緊拳頭去殺害他人。因此，由於這個原因，為了讓人們知道他們殺害他人的事實，他們就會變成短指、短手（rassahatthā）、彎指（vaṅkaṅgulī）或手如眼鏡蛇頭罩般[注釋：phaṇahatthakā，這是一種先天畸形（現代醫學稱為「併指症」syndactyly）
而佛陀這樣卻不殺害他人，為了讓包括天界在內的世間因這個原因而知道，就生起了「長指」（dīghaṅguli）的大人相。
不過當然，有病就要去醫
雖然有病的確是過去的惡業成熟了
但有些病我們是可以透過治療來改變促成疾病的條件，而減弱甚至治好這個病的
如果我們不去醫治，就等於任由這個惡業繼續成熟下去
當佛陀有病的時候，除非知道是固定時效、無法治好的疾病業力，不然他也會吃藥的（律藏 大品 第八 衣犍度）
所以除非我們不想好，正信的佛教徒生病時仍應該看醫生、服藥
**English Translation**
All diseases and deformities of the body are the results of past unwholesome kamma.
Why is this said?
The Buddha defined “kamma” as “intention” (AN 6.63).
Whenever any thought, speech, or action is accompanied by greed, aversion, or delusion—any defilement—it is unwholesome kamma. When these defilements are present, the mind is unsettled, uncomfortable, painful, heavy, and confused.
When our thoughts, speech, and actions are pure and free from any greed, aversion, or delusion, they are wholesome kamma (AN 10.47). When the mind is free from defilements, it is clear, pleasant, peaceful, and concentrated.
Our intentions affect the future. Most directly, the intention of this moment becomes the starting point of the next moment’s intention.
When an intention arises and then ceases, it naturally leaves behind an influence.
Unwholesome intentions—those that cause discomfort and pain—naturally bring painful influences and results.
Wholesome intentions—those that bring clarity and pleasure—naturally bring pleasant influences and results.
Everything we currently possess and all the conditions we experience are formed by various causes and conditions; they are the results of various causes.
Therefore, we can know that when we meet with unfortunate circumstances, it is the ripening of past unwholesome kamma.
When we meet with fortunate circumstances, it is the ripening of past wholesome kamma.
However, we cannot attribute everything solely to kamma.
Many known and unknown factors and conditions contribute to the occurrence of an event.
Kamma is only one of the conditions. Other factors that contribute to disease include genetics, environment, lifestyle habits, mental health, and so on.
Regarding killing: when this kamma is performed, it not only results in a short lifespan in the future (AN 8.40), but also manifests as various bodily characteristics.
DNA 30 mentions that those who kill, fearing that the sound of their footsteps will be heard, walk on tiptoe and then kill others. Because of this reason, in order that people may know of their such kamma, they develop foot deformities, such as varus feet, valgus feet, club feet (ukkuṭikapādā), protruding toes (aggakoṇḍā), or protruding heels (paṇhikoṇḍā).
- Varus deformity corresponds to inverted feet
- Valgus deformity corresponds to everted feet
- Club foot (ukkuṭikapādā) corresponds to clubfoot
- Protruding toes (aggakoṇḍā) corresponds to equinus deformity
- Protruding heels (paṇhikoṇḍā) corresponds to Haglund’s deformity
The Buddha once walked on tiptoe but did not kill anyone. In order that the world including the devas may know of this reason, the mark of “broad heels” (āyatapaṇhi) of a Great Man arose.
The commentary explains that those who kill others, thinking “If I walk upright, people will see me,” walk bent over to kill others. Because of this reason (walking bent over to kill), in order that others may know “they walked like this to kill others,” they become hunchbacked, dwarfed, or crippled (pīṭhasappi). The Buddha walked in this way but did not kill anyone. In order that the world including the devas may know of this reason, the mark of “a body as straight as Brahmā” (brahmujugatta) of a Great Man arose.
Those who kill others, holding weapons or sticks and clenching their fists, kill others. Because of this reason, in order that people may know the fact of their killing others, they develop short fingers, short hands (rassahatthā), crooked fingers (vaṅkaṅgulī), or hands like a cobra’s hood [commentary: phaṇahatthakā, a congenital deformity (in modern medicine called syndactyly)].
The Buddha acted in this way but did not kill anyone. In order that the world including the devas may know of this reason, the mark of “long fingers” (dīghaṅguli) of a Great Man arose.
Of course, when one is ill, one should seek treatment.
Although illness is indeed the ripening of past unwholesome kamma, some illnesses can be altered by treatment that changes the supporting conditions of the disease, thereby weakening or even curing it.
If we do not seek treatment, it is equivalent to allowing that unwholesome kamma to continue ripening.
When the Buddha was ill, unless he knew it was a fixed-term, incurable disease-kamma, he would take medicine (Vinaya, Mahāvagga, Chapter 8, Cīvarakkhandhaka).
Therefore, unless one does not wish to recover, a faithful Buddhist should still see a doctor and take medicine when ill.
---
**Thai Translation**
โรคภัยไข้เจ็บและความพิการทางร่างกายทั้งหมดล้วนเป็นผลของอกุศลกรรมในอดีต
ทำไมจึงกล่าวเช่นนี้?
พระพุทธเจ้าทรงนิยาม “กรรม” ว่าเป็น “เจตนา” (อง.ฉกฺก. ๖.๖๓)
เมื่อความคิด การพูด หรือการกระทำใด ๆ มีโลภะ โทสะ หรือโมหะ—กิเลสอย่างใดอย่างหนึ่ง—เจือปนอยู่ นั่นคืออกุศลกรรม เมื่อมีกิเลสเหล่านี้ จิตจะไม่สดชื่น ไม่สบาย ทุกข์ หนัก และสับสน
เมื่อความคิด การพูด และการกระทำของเราบริสุทธิ์ ไม่มีโลภะ โทสะ หรือโมหะเจือปน นั่นคือกุศลกรรม (อง.ทสก. ๑๐.๔๗) เมื่อจิตปราศจากกิเลส จิตจะสดชื่น ร่าเริง สงบ และมีสมาธิ
เจตนาของเรามีผลต่ออนาคต โดยตรงที่สุด เจตนาในขณะนี้คือจุดเริ่มต้นของเจตนาในขณะถัดไป
เมื่อเจตนาเกิดขึ้นแล้วดับไป ย่อมทิ้งอิทธิพลไว้ตามธรรมชาติ
เจตนาที่เป็นอกุศล—ทำให้ไม่สบายและทุกข์—ย่อมนำมาซึ่งอิทธิพลและผลที่ทุกข์
เจตนาที่เป็นกุศล—ทำให้สดชื่นและร่าเริง—ย่อมนำมาซึ่งอิทธิพลและผลที่สุข
ทุกสิ่งที่เรามีอยู่ในปัจจุบันและสภาพการณ์ทั้งหมด ล้วนเกิดจากการรวมกันของเหตุและปัจจัยต่าง ๆ เป็นผลของเหตุต่าง ๆ
ดังนั้น เราจึงทราบได้ว่า เมื่อเราประสบกับเหตุการณ์หรือสภาพการณ์ที่ไม่ดี นั่นคืออกุศลกรรมในอดีตให้ผล
เมื่อเราประสบกับเหตุการณ์หรือสภาพการณ์ที่ดี นั่นคือกุศลกรรมในอดีตให้ผล
อย่างไรก็ตาม เราไม่สามารถโยนความรับผิดชอบทั้งหมดให้กรรมได้
เพราะการที่เหตุการณ์หนึ่งเกิดขึ้น มีปัจจัยและเงื่อนไขที่รู้ได้และรู้ไม่ได้มากมาย
กรรมเป็นเพียงเงื่อนไขหนึ่งเท่านั้น ปัจจัยอื่นที่ก่อให้เกิดโรคยังมีพันธุกรรม สภาพแวดล้อม นิสัยการใช้ชีวิต สุขภาพจิต เป็นต้น
เมื่อพูดถึงการฆ่าสัตว์ เมื่อทำกรรมนี้แล้ว ไม่เพียงแต่จะส่งผลให้มีอายุสั้นในอนาคต (อง.อฏฺฐก. ๘.๔๐)
แต่ยังปรากฏเป็นลักษณะทางร่างกายต่าง ๆ ด้วย
ในที.๓๐ กล่าวว่า ผู้ที่ฆ่าผู้อื่น กลัวว่าจะมีคนได้ยินเสียงฝีเท้า จึงเดินด้วยปลายเท้าแล้วจึงฆ่าผู้อื่น ด้วยเหตุนี้ เพื่อให้คนอื่นรู้ถึงกรรมเช่นนั้นของพวกเขา พวกเขาจึงมีเท้าพิการ เช่น เท้าบิดเข้า เท้าบิดออก เท้าปุก (ukkuṭikapādā) ปลายเท้ายื่น (aggakoṇḍā) หรือส้นเท้ายื่น (paṇhikoṇḍā)
- เท้าบิดเข้า ตรงกับ Varus deformity
- เท้าบิดออก ตรงกับ Valgus deformity
- เท้าปุก (ukkuṭikapādā) ตรงกับ club foot
- ปลายเท้ายื่น (aggakoṇḍā) ตรงกับ equinus deformity
- ส้นเท้ายื่น (paṇhikoṇḍā) ตรงกับ Haglund’s deformity
พระพุทธเจ้าเคยเดินด้วยปลายเท้า แต่ไม่ได้ฆ่าใคร เพื่อให้โลกพร้อมทั้งเทวโลกทราบถึงเหตุนี้ จึงเกิดมหาปุริสลักษณะ “ส้นเท้ากว้าง” (āyatapaṇhi)
อรรถกถาอธิบายว่า ผู้ที่ฆ่าผู้อื่น คิดว่า “ถ้าเดินตัวตรง คนอื่นจะเห็นเรา” จึงก้มตัวเดินไปฆ่าผู้อื่น ด้วยเหตุนี้ (การก้มตัวไปฆ่า) เพื่อให้คนอื่นรู้ว่า “พวกเขาเดินอย่างนี้ไปฆ่าผู้อื่น” พวกเขาจึงกลายเป็นคนค่อม คนแคระ หรือคนขาเป๋ (pīṭhasappi) พระพุทธเจ้าเดินอย่างนี้แต่ไม่ได้ฆ่าใคร เพื่อให้โลกพร้อมทั้งเทวโลกทราบถึงเหตุนี้ จึงเกิดมหาปุริสลักษณะ “กายตรงดุจพรหม” (brahmujugatta)
ผู้ที่ฆ่าผู้อื่น จับอาวุธหรือไม้ กำหมัดแน่นแล้วฆ่าผู้อื่น ด้วยเหตุนี้ เพื่อให้คนอื่นรู้ความจริงที่พวกเขาฆ่าผู้อื่น พวกเขาจึงมีนิ้วสั้น มือสั้น (rassahatthā) นิ้วคด (vaṅkaṅgulī) หรือมือเหมือนแผ่นแม่ของงูเห่า [อรรถกถา: phaṇahatthakā ซึ่งเป็นความพิการแต่กำเนิด (ในทางการแพทย์สมัยใหม่เรียกว่า syndactyly)]
พระพุทธเจ้าทำอย่างนี้แต่ไม่ได้ฆ่าใคร เพื่อให้โลกพร้อมทั้งเทวโลกทราบถึงเหตุนี้ จึงเกิดมหาปุริสลักษณะ “นิ้วยาว” (dīghaṅguli)
แน่นอนว่า เมื่อป่วยก็ควรไปรักษา
แม้การเจ็บป่วยจะเป็นผลของอกุศลกรรมในอดีตที่ให้ผลจริง แต่โรคบางอย่างเราสามารถเปลี่ยนปัจจัยที่สนับสนุนโรคด้วยการรักษา ทำให้โรคนั้นอ่อนลงหรือแม้แต่หายได้
ถ้าเราไม่ไปรักษา ก็เท่ากับปล่อยให้อกุศลกรรมนั้นให้ผลต่อไป
เมื่อพระพุทธเจ้าประชวร เว้นแต่ทรงทราบว่าเป็นโรคที่มีกำหนดเวลาแน่นอนและรักษาไม่หาย พระองค์ก็เสวยยา (วินัย มหาวรรค ภาค ๘ จีวรขันธกะ)
ดังนั้น เว้นแต่เราไม่ต้องการหาย ชาวพุทธผู้มีศรัทธาเมื่อเจ็บป่วยก็ควรไปพบแพทย์และรับประทานยา
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**Vietnamese Translation**
Tất cả bệnh tật và dị tật trên thân thể đều là kết quả của ác nghiệp trong quá khứ.
Vì sao nói như vậy?
Đức Phật định nghĩa “nghiệp” là “tác ý” (AN 6.63).
Bất cứ tư tưởng, lời nói hay hành động nào mang theo tham, sân hoặc si—bất kỳ phiền não nào—thì đó là bất thiện nghiệp. Khi có những phiền não này, tâm chúng ta không trong sáng, không dễ chịu, khổ đau, nặng nề và rối loạn.
Khi tư tưởng, lời nói và hành động của chúng ta trong sạch, không mang theo bất kỳ tham, sân hay si nào, thì đó là thiện nghiệp (AN 10.47). Khi tâm không có phiền não, tâm chúng ta trong sáng, vui vẻ, bình an và tập trung.
Tác ý của chúng ta ảnh hưởng đến tương lai. Trực tiếp nhất, tác ý của giây phút này chính là điểm khởi đầu của tác ý giây phút kế tiếp.
Khi tác ý sinh khởi rồi diệt đi, tự nhiên sẽ để lại ảnh hưởng.
Tác ý bất thiện—làm cho người ta khó chịu, khổ đau—tất nhiên sẽ mang lại ảnh hưởng và kết quả khổ đau.
Tác ý thiện—làm cho người ta trong sáng, vui vẻ—tất nhiên sẽ mang lại ảnh hưởng và kết quả vui vẻ.
Tất cả những gì chúng ta đang sở hữu và mọi hoàn cảnh hiện tại đều được tạo thành từ sự kết hợp của nhiều nhân duyên và điều kiện khác nhau; chúng đều là kết quả của nhiều nguyên nhân.
Do đó chúng ta có thể biết rằng khi gặp phải hoàn cảnh, tình huống xấu, đó là ác nghiệp quá khứ chín muồi.
Khi gặp phải hoàn cảnh, tình huống tốt, đó là thiện nghiệp quá khứ chín muồi.
Nhưng chúng ta không thể hoàn toàn đổ hết cho nghiệp lực.
Vì để một sự việc xảy ra, có quá nhiều yếu tố, điều kiện có thể biết và không thể biết.
Nghiệp lực chỉ là một trong những điều kiện. Các yếu tố khác góp phần gây bệnh còn có gene, môi trường, thói quen sinh hoạt, sức khỏe tinh thần, v.v.
Nói về sát sinh: khi tạo nghiệp này, không chỉ dẫn đến quả báo ngắn mạng trong tương lai (AN 8.40),
mà còn biểu hiện thành các đặc điểm thân thể khác nhau.
DN 30 đề cập rằng những người sát sinh, vì sợ người khác nghe tiếng bước chân, nên đi bằng đầu ngón chân rồi giết người. Do nguyên nhân này, để cho mọi người biết được nghiệp như thế của họ, họ sẽ bị dị tật ở bàn chân, ví dụ như bàn chân cong vào trong, bàn chân cong ra ngoài, bàn chân khoèo (ukkuṭikapādā), đầu ngón chân nhô ra (aggakoṇḍā) hoặc gót chân nhô ra (paṇhikoṇḍā).
- Bàn chân cong vào trong tương ứng với Varus deformity
- Bàn chân cong ra ngoài tương ứng với Valgus deformity
- Bàn chân khoèo (ukkuṭikapādā) tương ứng với club foot
- Đầu ngón chân nhô ra (aggakoṇḍā) tương ứng với equinus deformity
- Gót chân nhô ra (paṇhikoṇḍā) tương ứng với Haglund’s deformity
Đức Phật từng đi bằng đầu ngón chân nhưng không giết hại ai. Để cho thế gian gồm cả chư thiên biết được nguyên nhân này, tướng đại nhân “gót chân rộng” (āyatapaṇhi) sinh khởi.
Chú giải giải thích rằng những người giết hại người khác, nghĩ rằng “Nếu đi thẳng người, người khác sẽ thấy ta”, nên khom lưng đi để giết người. Do nguyên nhân này (khom lưng đi giết người), để cho người khác biết “họ đã đi như vậy để giết người”, họ sẽ trở thành người gù lưng, người lùn hoặc người què (pīṭhasappi). Đức Phật đi như vậy nhưng không giết hại ai. Để cho thế gian gồm cả chư thiên biết được nguyên nhân này, tướng đại nhân “thân thẳng như Phạm thiên” (brahmujugatta) sinh khởi.
Những người giết hại người khác, cầm vũ khí hoặc gậy, nắm chặt nắm đấm để giết người. Do nguyên nhân này, để cho mọi người biết sự thật họ đã giết người, họ sẽ trở thành người ngón tay ngắn, tay ngắn (rassahatthā), ngón tay cong (vaṅkaṅgulī) hoặc bàn tay như mào rắn hổ mang [chú giải: phaṇahatthakā, đây là một dị tật bẩm sinh (y học hiện đại gọi là syndactyly)].
Đức Phật làm như vậy nhưng không giết hại ai. Để cho thế gian gồm cả chư thiên biết được nguyên nhân này, tướng đại nhân “ngón tay dài” (dīghaṅguli) sinh khởi.
Tất nhiên, khi có bệnh thì phải đi chữa trị.
Mặc dù bệnh tật đúng là do ác nghiệp quá khứ chín muồi, nhưng một số bệnh chúng ta có thể thay đổi các điều kiện hỗ trợ bệnh thông qua việc điều trị, từ đó làm suy yếu hoặc thậm chí chữa khỏi bệnh.
Nếu chúng ta không đi chữa trị, thì cũng như để mặc cho ác nghiệp ấy tiếp tục chín muồi.
Khi Đức Phật có bệnh, trừ khi Ngài biết đó là nghiệp bệnh có thời hạn cố định và không thể chữa khỏi, nếu không Ngài vẫn dùng thuốc (Luật tạng, Đại phẩm, Chương 8, Y phục kiện độ).
Do đó, trừ khi chúng ta không muốn khỏi bệnh, Phật tử chánh tín khi bệnh vẫn nên đi khám bác sĩ và uống thuốc.
image cred. to
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https://www.cornerstonefootandankle.com/blog/haglunds-deformity-and-your-feet.cfm
2.
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《讓人無敵的業力 The Kamma That Makes One Invincible กรรมที่ทำให้คนเป็นผู้ไม่พ่ายแพ้ Nghiệp Lực Khiến Người Trở Nên Bất Khả Chiến Bại》
《讓人無敵的業力 The Kamma That Makes One Invincible กรรมที่ทำให้คนเป็นผู้ไม่พ่ายแพ้ Nghiệp Lực Khiến Người Trở Nên Bất Khả Chiến Bại》
怎樣可以變得無敵？
就是要遠離閒雜語：只說適當時機的話、只說事實、說有意思的話、說如法、如律的話、說值得收藏的話；在適當時機，說有理由、有界限、有益的話（kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā ahosi kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ）
當這個善業成熟時，我們不僅說話會變得受歡迎，人人都想聽我們說話（AN8.40）
而且，我們不會被任何內部或外部的敵人，任何出家人、天神、魔、梵天神，甚至是貪、嗔、癡所擊敗、摧毀 appadhaṃsiyo （DN30）
其實合情合理
為什麼？
說閒雜語，就是說沒用、別人不想聽的話來困擾別人
順理成章，日子一長，別人也不再有興趣聽我們說話了，我們的話不再受歡迎
而且，因為我們困擾別人，別人不會喜歡我們的，自然就會排斥我們，私底下陷害我們、排擠我們、甚至摧毀我們。
這個閒雜語的惡業一旦造下，未來很自然地我們也會受人所困擾、被人說廢話，但又不能成功逃離現場😂 簡單來說，耳朵被迫吃廢物😂
當我們困擾別人，未來當然也會受不同人和煩惱所侵害、困擾，弄到很痛苦、很煩惱
然而，當我們遠離閒雜語，只說有用、別人想聽的話，不困擾別人，未來自然就不會受任何東西所困擾、擊敗
就面相學來說，這個善業會讓人得到像獅子般的顎。
為什麼呢？
義注這樣解釋：那些說閒雜語的人，因為這個原因，他們的下巴會一再活動，讓人知道他們在說廢話，所以會變成下巴內縮、歪斜或傾斜的樣子。
然而，如來並沒有那樣說話。因此，為了讓包括諸天在內的世間，藉此知道他的下巴雖然一再活動，卻長期以來從不說綺語，所以生起了「獅子顎」這個大人相。
**English**
How can one become invincible?
By completely refraining from idle chatter: speaking only at the right time, speaking only what is true, speaking what is meaningful, speaking in accordance with the Dhamma and the Vinaya, speaking words that are worth treasuring; speaking, at the proper time, words that are reasoned, measured, and beneficial
(*kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā ahosi kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ*).
When this wholesome kamma matures, not only will our speech become welcome and everyone will want to listen to us (AN 8.40),
but we will also become unassailable — unable to be defeated or destroyed by any internal or external enemy, by any ascetic, deity, Māra, Brahmā, or even by greed, hatred, and delusion (*appadhaṃsiyo* — DN 30).
This is perfectly logical.
Why?
Idle chatter means burdening others with useless words that no one wants to hear.
Naturally, over time, people lose interest in listening to us; our words are no longer welcome.
Moreover, because we have troubled others, people will not like us. They will naturally reject us, secretly undermine us, ostracize us, and even try to destroy us.
Once this unwholesome kamma of idle chatter has been performed, in the future we will naturally also be troubled by others — forced to listen to empty talk without being able to escape the situation 😂 In short, our ears will be forced to consume rubbish 😂
When we trouble others, in the future we will inevitably be troubled and attacked by various people and by defilements, causing much suffering and agitation.
However, when we refrain from idle chatter and speak only useful words that others want to hear, without troubling anyone, then in the future we will naturally not be troubled or defeated by anything.
In terms of physiognomy, this wholesome kamma produces a jaw like that of a lion.
Why?
The commentary explains: Those who engage in idle chatter keep moving their jaws repeatedly for this reason, so that people can tell they are talking nonsense. As a result, their jaws become sunken, crooked, or slanted.
The Tathāgata, however, never spoke in that way. Therefore, so that the world including the gods may know by this sign that although his jaw moves repeatedly, he has for a long time never engaged in idle chatter, the mark of the “lion’s jaw” arises.
---
**ภาษาไทย**
จะทำอย่างไรจึงจะเป็นผู้ไม่พ่ายแพ้ได้?
ก็คือต้องละการพูดเพ้อเจ้อโดยสิ้นเชิง: พูดเฉพาะในเวลาที่เหมาะสม พูดเฉพาะสิ่งที่เป็นจริง พูดสิ่งที่มีความหมาย พูดตามธรรมและวินัย พูดถ้อยคำที่ควรเก็บรักษาไว้ ในเวลาอันควร พูดถ้อยคำที่มีเหตุผล มีขอบเขต และเป็นประโยชน์
(*kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā ahosi kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ*)
เมื่อกุศลกรรมนี้ให้ผลสุกงอม ไม่เพียงแต่คำพูดของเราจะเป็นที่ชื่นชอบ และทุกคนอยากฟังเราพูดเท่านั้น (อง.อัฏฐก. ๘.๔๐)
แต่เรายังจะเป็นผู้ที่ไม่สามารถถูกศัตรูทั้งภายในและภายนอก ไม่ว่าจะเป็นสมณะ เทวดา มาร พรหม หรือแม้กระทั่งราคะ โทสะ โมหะ เอาชนะหรือทำลายได้ (*appadhaṃsiyo* — ที.๓๐)
เรื่องนี้สมเหตุสมผลอย่างยิ่ง
เพราะเหตุใด?
การพูดเพ้อเจ้อ คือการรบกวนผู้อื่นด้วยถ้อยคำไร้ประโยชน์ที่ไม่มีใครอยากฟัง
เป็นธรรมดาที่เมื่อกาลเวลาผ่านไปนานเข้า คนอื่นก็จะหมดความสนใจที่จะฟังเราพูด คำพูดของเราไม่เป็นที่ต้อนรับอีกต่อไป
ยิ่งไปกว่านั้น เพราะเราได้รบกวนผู้อื่น คนอื่นก็จะไม่ชอบเรา พวกเขาจะปฏิเสธเราตามธรรมชาติ ลอบทำร้ายเรา ผลักไสเรา และแม้กระทั่งพยายามทำลายเรา
เมื่ออกุศลกรรมแห่งการพูดเพ้อเจ้อนี้ได้ถูกกระทำลงแล้ว ในอนาคตเราก็จะถูกรบกวนโดยผู้อื่นตามธรรมชาติ ถูกบังคับให้ฟังคำพูดไร้สาระโดยหนีไม่พ้นสถานการณ์ 😂 พูดง่ายๆ คือหูของเราถูกบังคับให้กินขยะ 😂
เมื่อเรารบกวนผู้อื่น ในอนาคตเราย่อมจะถูกบุคคลต่างๆ และกิเลสรบกวน โจมตี ทำให้เกิดความทุกข์และความรำคาญใจอย่างมาก
แต่เมื่อเราละการพูดเพ้อเจ้อ พูดแต่สิ่งที่มีประโยชน์ที่ผู้อื่นอยากฟัง โดยไม่รบกวนใคร ในอนาคตเราก็จะไม่ถูกรบกวนหรือพ่ายแพ้ต่อสิ่งใดๆ โดยธรรมชาติ
ในแง่ของโหงวเฮ้ง กุศลกรรมนี้จะทำให้ได้คางเหมือนราชสีห์
เพราะเหตุใด?
อรรถกถาอธิบายไว้ดังนี้: ผู้ที่พูดเพ้อเจ้อ เพราะเหตุนี้ คางของพวกเขาจึงขยับไปมาอยู่เรื่อยๆ เพื่อให้คนรู้ว่าพวกเขากำลังพูดไร้สาระ ผลคือคางจะบุ๋ม เอียง หรือเฉียง
ส่วนพระตถาคตมิได้พูดเช่นนั้น ดังนั้น เพื่อให้โลกพร้อมทั้งเทวดาได้รู้ด้วยอาการนี้ว่า แม้คางของพระองค์จะขยับไปมาอยู่เรื่อยๆ แต่พระองค์ก็ไม่เคยพูดเพ้อเจ้อมาเป็นเวลานาน จึงเกิดมหาปุริสลักษณะ “คางเหมือนราชสีห์” ขึ้น
---
**Tiếng Việt**
Làm thế nào để trở nên bất khả chiến bại?
Đó là phải hoàn toàn xa lìa lời nói nhảm nhí: chỉ nói đúng thời, chỉ nói sự thật, nói lời có ý nghĩa, nói lời đúng pháp, đúng luật, nói lời đáng được gìn giữ; vào đúng thời điểm, nói lời có lý do, có giới hạn, có lợi ích
(*kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā ahosi kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ*).
Khi thiện nghiệp này chín muồi, không chỉ lời nói của chúng ta sẽ được mọi người yêu thích, ai cũng muốn nghe chúng ta nói (AN 8.40),
mà chúng ta còn trở thành người không thể bị bất kỳ kẻ thù nội tâm hay ngoại cảnh nào, bất kỳ sa-môn, chư thiên, Ma vương, Phạm thiên nào, thậm chí cả tham, sân, si đánh bại hay hủy diệt (*appadhaṃsiyo* — DN 30).
Điều này hoàn toàn hợp lý.
Tại sao?
Nói lời nhảm nhí nghĩa là làm phiền người khác bằng những lời vô ích mà chẳng ai muốn nghe.
Đương nhiên, ngày tháng trôi qua, người khác sẽ không còn hứng thú nghe chúng ta nói nữa, lời nói của chúng ta không còn được chào đón.
Hơn nữa, vì chúng ta đã làm phiền người khác, họ sẽ không thích chúng ta. Họ sẽ tự nhiên bài xích chúng ta, ngấm ngầm hãm hại chúng ta, đẩy chúng ta ra ngoài, thậm chí tìm cách hủy diệt chúng ta.
Một khi ác nghiệp nói lời nhảm nhí này đã được tạo ra, trong tương lai tự nhiên chúng ta cũng sẽ bị người khác làm phiền — bị buộc phải nghe những lời nhảm nhí mà không thể thoát khỏi hiện trường 😂 Nói đơn giản là tai bị buộc phải “ăn rác” 😂
Khi chúng ta làm phiền người khác, trong tương lai đương nhiên cũng sẽ bị nhiều người và các phiền não xâm hại, quấy nhiễu, khiến phải chịu đau khổ và phiền muộn.
Tuy nhiên, khi chúng ta xa lìa lời nói nhảm nhí, chỉ nói những lời hữu ích mà người khác muốn nghe, không làm phiền ai, thì trong tương lai tự nhiên sẽ không bị bất cứ thứ gì quấy nhiễu hay đánh bại.
Về tướng mạo, thiện nghiệp này sẽ khiến người ta có hàm như sư tử.
Tại sao?
Chú giải giải thích như sau: Những người nói lời nhảm nhí, vì lý do này, hàm của họ sẽ liên tục cử động để người ta biết họ đang nói chuyện vô bổ, nên hàm trở nên thụt vào, lệch hoặc nghiêng.
Còn Như Lai thì không nói như vậy. Do đó, để cho thế gian cùng với chư thiên biết được qua dấu hiệu này rằng dù hàm của Ngài vẫn cử động liên tục, nhưng Ngài đã từ lâu không hề nói lời nhảm nhí, nên tướng đại nhân “hàm sư tử” sinh khởi.
《消除自我帶來平靜和和平 Eliminating Ego Brings Peace การกำจัดอัตตา นำมาซึ่งความสงบ Loại bỏ cái tôi mang lại sự bình an》
《消除自我帶來平靜和和平 Eliminating Ego Brings Peace การกำจัดอัตตา นำมาซึ่งความสงบ Loại bỏ cái tôi mang lại sự bình an》
許多年前，有錢人常常來找我，因為他們想要內心平靜。
我告訴他們，照顧父母遠比這重要得多。
自我不想工作。
它不想照顧父親和母親，
因為它是自私的。
它的自我實在太強了。
不是這樣嗎？不是這樣嗎？
當自我很強的時候，
連洗碗都做不好。
對嗎？對嗎？
放下自我，並不代表讓別人佔我們便宜。
而是以正確的方式解決問題。
兩三天前，有位軍人來問我：
「我的職責是採購彈藥和與殺生有關的軍事裝備。我會造惡業嗎？」
我告訴他：
「是的，當然會。」
他接著問：
「那我們要如何保護國家？」
我回答：
「很簡單。只要放下自我，國家才能真正被保護。只要自我還在，就無法保護。」
自我並非真心關心他人。
自我就像一個黑色程式設計師、
一個灰色程式設計師、
一個腐敗的程式設計師。……
---
**English**
Many years ago, wealthy people often came to see me because they wanted peace of mind.
I told them that caring for their parents was far more important.
The ego does not want to work.
It does not want to care for father and mother,
because it is selfish.
Its ego is simply too strong.
Isn’t that true? Isn’t that true?
When the ego is strong,
even washing a dish cannot be done properly.
Isn’t that right? Isn’t that right?
Letting go of the ego does not mean allowing others to take advantage of us.
It means solving problems in the right way.
Two or three days ago, a soldier came to ask me,
“My duty is to procure ammunition and military equipment related to killing. Will I create bad kamma?”
I told him,
“Yes, certainly.”
He then asked,
“Then how can we protect our country?”
I replied,
“It is simple. By letting go of the ego, the country can truly be protected. As long as the ego remains, it cannot.”
The ego does not genuinely care for others.
The ego is like a black programmer,
a grey programmer,
a corrupted programmer. …
---
**泰文**
เมื่อหลายปีก่อน คนรวยมักมาหาผม เพราะพวกเขาต้องการความสงบทางใจ
ผมบอกพวกเขาว่า การดูแลพ่อแม่สำคัญกว่ามาก
อัตตาไม่ต้องการทำงาน
มันไม่ต้องการดูแลพ่อและแม่
เพราะมันเห็นแก่ตัว
อัตตาของมันแข็งแกร่งเกินไป
ไม่ใช่หรือ? ไม่ใช่หรือ?
เมื่ออัตตาแข็งแกร่ง
แม้แต่การล้างจานก็ทำได้ไม่ดี
ใช่ไหม? ใช่ไหม?
การปล่อยวางอัตตา ไม่ได้หมายความว่าปล่อยให้คนอื่นเอาเปรียบเรา
แต่มันหมายถึงการแก้ปัญหาด้วยวิธีที่ถูกต้อง
สองสามวันก่อน ทหารคนหนึ่งมาถามผมว่า
“หน้าที่ของผมคือจัดหาอาวุธและอุปกรณ์ทางทหารที่เกี่ยวข้องกับการฆ่า ผมจะสร้างกรรมชั่วหรือไม่?”
ผมตอบเขาว่า
“ใช่ แน่นอน”
เขาจึงถามต่อว่า
“แล้วเราจะปกป้องประเทศได้อย่างไร?”
ผมตอบว่า
“ง่ายมาก ด้วยการปล่อยวางอัตตา ประเทศจึงจะได้รับการปกป้องอย่างแท้จริง ตราบใดที่อัตตายังอยู่ ก็ปกป้องไม่ได้”
อัตตาไม่ได้ใส่ใจผู้อื่นอย่างจริงใจ
อัตตาเหมือนโปรแกรมเมอร์สีดำ
โปรแกรมเมอร์สีเทา
โปรแกรมเมอร์ที่เสื่อมทราม …
---
**越南文**
Nhiều năm trước, những người giàu thường đến gặp tôi vì họ muốn có sự bình an trong tâm.
Tôi nói với họ rằng việc chăm sóc cha mẹ quan trọng hơn nhiều.
Cái tôi không muốn làm việc.
Nó không muốn chăm sóc cha và mẹ,
vì nó ích kỷ.
Cái tôi của nó đơn giản là quá mạnh.
Không phải vậy sao? Không phải vậy sao?
Khi cái tôi mạnh,
ngay cả việc rửa chén cũng không thể làm tốt được.
Đúng không? Đúng không?
Buông bỏ cái tôi không có nghĩa là để người khác lợi dụng chúng ta.
Nó có nghĩa là giải quyết vấn đề theo cách đúng đắn.
Hai hoặc ba ngày trước, một người lính đến hỏi tôi:
“Nhiệm vụ của tôi là mua sắm đạn dược và trang thiết bị quân sự liên quan đến việc sát sinh. Tôi có tạo nghiệp xấu không?”
Tôi nói với anh ấy:
“Có, chắc chắn rồi.”
Anh ấy hỏi tiếp:
“Vậy chúng ta bảo vệ đất nước như thế nào?”
Tôi trả lời:
“Rất đơn giản. Bằng cách buông bỏ cái tôi, đất nước mới thực sự được bảo vệ. Miễn là cái tôi còn tồn tại thì không thể.”
Cái tôi không thực sự quan tâm đến người khác.
Cái tôi giống như một lập trình viên đen,
một lập trình viên xám,
một lập trình viên đã bị tha hóa…
Luang Phor Gunhah Sukhakamo
Wat Pah Subthawee Dhammaram
Sunday, 26 July 2026
cred. to @Kung Isarankura
《惡但不知道是惡，是受過去惡業影響 Doing evil but not knowing it is evil, is influenced by past bad kamma ทำชั่วแต่ไม่รู้ว่าชั่ว เพราะถูกอิทธิพลจากกรรมชั่วในอดีต Làm ác mà không biết là ác, là do chịu ảnh hưởng của ác nghiệp quá khứ》
《惡但不知道是惡，是受過去惡業影響 Doing evil but not knowing it is evil, is influenced by past bad kamma ทำชั่วแต่ไม่รู้ว่าชั่ว เพราะถูกอิทธิพลจากกรรมชั่วในอดีต Làm ác mà không biết là ác, là do chịu ảnh hưởng của ác nghiệp quá khứ》
憤怒是焚燒內心的火，會帶來燥熱與不快。誰經常生氣，那個人就容易生氣。從外表即可看出，此人容貌不佳，因為內心陰沉憂鬱。另外，要化解瞋心並不難，只要以「隨順諸法常法」來斷除憤怒即可。
要知道，出生在這個世間的每一個人，都希望自己是好的。他所說的、所做的、所想的，都自認為是好的、對的、善的。但有時卻因一時不慎而做了惡事、說了惡語、起了惡念。而他自己卻不知道那是惡，因為受過去世的業力所影響。過去所造的業力在今生現前，使他把錯的看成對的、把對的看成錯的，把惡行當作善行。因此，受這種業力支配的人，在這一生中便不會有快樂，只有被人厭惡。等到壽終離開人世後，便會墮入惡道，或為地獄眾生、或為餓鬼、或為阿修羅、或為畜生。
當我們看到這樣的人時，應生起悲憫心、慈心與哀愍心，想到：他在這一生已經找不到快樂了，來生還會遭受更大的痛苦。我們就不應該再生氣回報他。
資料來源：《龍波師父開示集》第4冊
ความโกรธเป็นไฟเผาผลาญให้เกิดความเร่าร้อน อารมณ์ไม่เป็นสุข ความโกรธเกิดมากกับบุคคลใด ใครโกรธมากก็เป็นคนมักโกรธ จะเห็นได้ว่าบุคคลนั้น มีหน้าตาไม่สวย เพราะอารมณ์เศร้าหมอง อีกประการหนึ่งจะแก่ง่าย ให้ตัดความโกรธด้วยการพอใจในกฎธรรมดา ให้ถือว่าธรรมดาคนที่เกิดมาในโลกนี้ทุกคน ทุกคนต้องการความดีทั้งหมด เขาจะพูดก็ดี เขาจะทำก็ดี เขาจะคิดก็ดี ที่พูด ที่ทำ ที่คิดนี่เขานึกว่า เขาทำดี พูดดี คิดดี แต่ว่ามันเป็นการบังเอิญอย่างยิ่งไปคิดชั่ว ทำชั่ว พูดชั่วเข้า ทั้งนี้ตัวเขาเองยังไม่รู้ว่าเป็นความชั่ว เพราะอะไร เพราะกฎของกรรม กฎของกรรมในเบื้องต้นที่ทำมาแล้วในกาลก่อนมาสนองใจ ให้มีความเข้าใจเห็นผิดเป็นถูก ถูกเป็นผิด ทำความชั่วเป็นความดี ฉะนั้นกฎของกรรมอย่างนี้ ในชาตินี้เขาก็ไม่มีความสุข เพราะมีแต่คนเกลียด ตายจากความเป็นคนไปแล้ว ก็ไปลงอบายภูมิ เป็นสัตว์นรกบ้าง เป็นเปรตบ้าง เป็นอสุรกายบ้าง เป็นสัตว์เดรัจฉานบ้าง เมื่อเราเห็นคนประเภทนี้เขา เราเกิดความสงสารเมตตา คือมีความรักความกรุณา มีความสงสาร คิดว่าในชาตินี้ เขาหาความสุขไม่ได้แล้ว ชาติต่อไปเขามีความทุกข์มากยิ่งขึ้นไป เราก็ไม่ควรไปโกรธตอบ
แหล่งที่มา: โอวาทหลวงพ่อฯ เล่ม ๔
Anger is a fire that burns and creates restlessness and unhappiness. Whoever frequently gets angry is a person prone to anger. It can be seen that such a person does not have a pleasant appearance because their mind is gloomy. Another point is that it is easy to overcome: cut off anger by being content with the law of nature.
Consider that everyone born into this world wants what is good. Whatever they say, do, or think, they believe they are doing good, speaking well, and thinking rightly. But sometimes, by sheer chance, they end up thinking, doing, or speaking wrongly. They themselves do not yet realize it is wrong. Why? Because of the law of kamma. The kamma created in the past comes to influence their minds, making them see wrong as right and right as wrong, and mistake evil for good. Therefore, under the influence of such kamma, in this life they have no happiness—only people who dislike them. After death, they fall into woeful realms: some become hell beings, some pretas (hungry ghosts), some asuras, and some animals.
When we see such people, we should feel compassion and loving-kindness. We think: In this life, they cannot find happiness, and in the next life, they will suffer even more. Therefore, we should not respond with anger.
Source: Luang Por’s Teachings, Volume 4
Giận dữ là một ngọn lửa thiêu đốt, gây nên sự bồn chồn và bất hạnh. Ai hay giận dữ thường xuyên thì đó là người dễ nổi giận. Có thể thấy rằng người như vậy thường không có khuôn mặt hiền hòa, vì tâm trí họ u ám, ảm đạm.
Một điều nữa là rất dễ khắc phục: cắt đứt sự giận dữ bằng cách an phận với quy luật tự nhiên (pháp thường).
Hãy suy ngẫm rằng mọi người sinh ra trên đời này đều mong muốn điều tốt đẹp. Dù họ nói gì, làm gì, nghĩ gì, họ cũng đều tự cho rằng mình đang làm điều thiện, nói lời hay, nghĩ điều đúng. Nhưng đôi khi, chỉ vì một sơ suất nhất thời, họ lại rơi vào suy nghĩ xấu, làm điều ác, nói lời độc ác. Bản thân họ chưa nhận ra đó là sai trái. Tại sao vậy? Vì luật nhân quả (nghiệp). Nghiệp đã tạo ra trong quá khứ đến chi phối tâm thức họ, khiến họ nhìn sai thành đúng, đúng thành sai, coi việc ác là việc thiện. Do đó, dưới ảnh hưởng của nghiệp như vậy, trong đời này họ không có được hạnh phúc — chỉ toàn bị mọi người ghét bỏ. Sau khi chết, họ sẽ rơi vào ác đạo: kẻ thì làm chúng sinh địa ngục, kẻ thì làm ngạ quỷ (preta), kẻ thì làm a-tu-la, kẻ thì làm súc sinh.
Khi chúng ta nhìn thấy những người như vậy, chúng ta nên phát khởi lòng từ bi và từ ái. Chúng ta nghĩ rằng: Trong đời này họ đã không tìm được hạnh phúc, đời sau họ lại phải chịu khổ nhiều hơn nữa. Vì vậy, chúng ta không nên đáp lại bằng sự giận dữ.
Nguồn: Lời dạy của Luang Por, Quyển 4
---Luang Por Lersi Lingdam
Rachmaninov Piano Concerto No 2, Evgeny Kissin
Rachmaninov Piano Concerto No 2, Evgeny Kissin
【中、English、ไทย、Tiếng Việt】嘿嘿！小編巧妙地讓大家過去的善業成熟了
根據《阿比達摩》論師，每當我們的五種感官--眼睛、耳朵、鼻子、舌頭、身體--接觸到好的對象或者目標，這就是我們的善業成熟了
隆波帕默說，就連我們突然想起一些東西，這也是我們的善業或者惡業成熟了
但當大家聽見這麼好聽的音樂時，有保持正念嗎？還是生起了執著、貪愛呢？
佛陀曾說，他不見有任何東西就如這個不如理作意那樣，讓不善法增長、善法減退（AN1.66）
也說，他不見有任何東西就如這個如理作意那樣，讓善法增長、不善法減退（AN1.67）
如理作意其實就是保持正念
如果我們不保持正念的話，會有什麼發生？貪慾等的煩惱就會生起，這時候，我們就會感到內心灰蒙蒙，原本內心的清爽愉悅就會被摧毀了。
所以為什麼那麼笨去放任自己的心呢？
當我們帶著染污的心去聽音樂，心不斷散亂而不得集中---這根本就不是在享受音樂，許多動聽的和音和細節都被忽略掉
如果說到這世上誰有最高的感官享樂呢，其實就是所有的佛陀和阿羅漢。
他們不會主動去像我們那樣聽歌娛樂的。但當過去的善業成熟，讓他們聽到美妙的歌曲時，他們是真正地在享受音樂
為什麼？ 他們完全不會生起任何煩惱，心完全清淨、清晰、清明。因此，他們能夠感知到音樂的所有細節和和音。
就好像佛陀那樣。有一次，乾達婆天子五髻彈著琵琶唱歌給佛陀聽。佛陀聽後便讚他：「五髻啊，你的琴弦聲和歌聲融合得真好，歌聲也和琴弦聲互相呼應；而且你的琴弦聲並沒有蓋過歌聲，歌聲也沒有蓋過琴弦聲....」（DN21）
Wow! 佛陀就像專業的樂評人那樣。
其實這就是正念、禪定、智慧強的人的共通特性--他們對感官刺激是非常敏銳清晰的。
所以不要以為那些音樂比賽的評判沒料子，只是來聽聽而已。如果他們是專業的話，他們的正念是強到可以讓他們聽出音樂中許多平常人聽不出的細節的。
聽音樂其實就是在享受五欲--眼睛看到好看的影像，耳朵聽到好聽的聲音，鼻子嗅到好嗅的氣味，舌頭嚐到好嚐的味道，身體接觸到好觸的所觸
如果要做到在享受五欲而不起煩惱，這是要到三果聖者的水平。
其實不同階段的聖者所斷的煩惱都不同
初果斷除了三結：身見結（‘我’存在的感覺）、戒禁取結（執著無助於解脫的戒條）、疑結（對三寶的懷疑）
MNA7說，初果聖者還斷除了以下六種煩惱
1.抹殺和貶低他人的美德、恩德（Makkho）
2.對抗競爭心（paḷāso ）--看到對方有好的特質，就同時找對方的缺點，然後證明自己和對方平起平坐 。例如：（哼！雖然他很博學多聞，但還不是阿羅漢啊--和我有什麼分別）
3.妒忌
4.吝嗇
5.欺騙
6.虛偽 （sāṭheyyaṃ） ---在不同的人面前也裝作和對方很老友，是他們的人
二果聖者削弱了欲貪和嗔心
三果聖者根斷了欲貪和嗔心
MNA7說，三果聖者還斷除了以下四種煩惱
1.憤怒(kodha)：對人和對沒生命的東西生氣
2.惡意(byāpāda) ：就是在心裡希望對方死去、毀滅
3.怨恨upanāha：不停憤怒，想著別人以前怎樣傷害自己
4.疏忽大意：沉迷五欲
這即表示，就算是初果聖者和二果聖者，依然有機會違反十善業中的不嗔害（MN41）
阿羅漢則斷除了五上分結--色界禪那的貪、無色界禪那的貪、我慢、散亂、無明（AN4.241）
MNA7說，阿羅漢聖者還斷除了以下7種煩惱
1.貪（abhijjhā。 義注：貪著自己的所有物）
2.不正貪（visamalobha。義注：貪別人的所有物）
3. Thambho 頑固（一遇到真正的壓力或反對，他就僵住、動彈不得、崩潰，是非常脆弱的‘硬’）
4.sārambho 想勝過別人地比賽 （是指對別人所做的惡行或善行，再做兩倍）
5.慢
6.過慢（先前把自己看成跟某人一樣，後來卻把自己看得更高而生起的傲慢優越感）
7.迷醉（複注：是指依於種姓等而生起的醉的狀態，它在意義上其實也是慢）
所以我們看到，就算是三果聖者，依然可以傲慢，覺得自己比人好
但其實這一切的煩惱，都是讓我們內心不舒服的東西來的，它們的存在只會毀掉我們內心的清爽快樂、光明、飽滿、集中。
試想想，假如我們能滅除所有煩惱，這是多麼快樂的啊！
大師父們形容，他們的心就好像24小時不斷開著冷氣般清涼~
佛陀也說，涅槃是最上、最高的快樂（DhpA.204）
因此所有IQ極高的人士都會志向於涅槃。
Hehe! The admin secretly arranged for everyone’s past good kamma to ripen.
According to the Abhidhamma teachers, whenever our five sense faculties—eyes, ears, nose, tongue, and body—come into contact with pleasant objects or targets, this means our good kamma has ripened.
Luang Por Pramote said that even when something suddenly comes to mind, it is also the ripening of our good or bad kamma.
But when you hear such beautiful music, were you maintaining mindfulness? Or did craving and attachment arise?
The Buddha once said that he does not see anything that causes unwholesome states to increase and wholesome states to decline as much as unwise attention (AN 1.66).
He also said that he does not see anything that causes wholesome states to increase and unwholesome states to decline as much as wise attention (AN 1.67).
Wise attention is actually the practice of maintaining mindfulness.
If we do not maintain mindfulness, what happens? Defilements such as greed will arise. At that moment, we will feel our mind becoming dull and clouded, and the original freshness and joy in the mind will be destroyed.
So why be so foolish as to let the mind run wild?
When we listen to music with a defiled mind, the mind keeps scattering and cannot concentrate—this is not truly enjoying the music. Many beautiful harmonies and subtle details are completely missed.
If we were to ask who in this world experiences the highest sensual pleasure, it would actually be the Buddhas and Arahants.
They do not deliberately go out to listen to songs for entertainment like we do. However, when their past good kamma ripens and they happen to hear wonderful music, they truly enjoy it.
Why? Because they do not give rise to any defilements at all. Their minds are completely pure, clear, and bright. Therefore, they can perceive every detail and harmony in the music.
Just like the Buddha. Once, the gandhabba deva Pañcasikha played the lute and sang to the Buddha. After listening, the Buddha praised him: “Pañcasikha, your string sound and your singing voice blend so beautifully, and the singing harmonizes perfectly with the strings. Moreover, the string sound does not overpower the singing, nor does the singing overpower the string sound…” (DN 21)
Wow! The Buddha sounds just like a professional music critic.
In fact, this is the common characteristic of those with strong mindfulness, stillness, and wisdom—they are extremely sensitive and clear in their perception of sensory stimuli.
So don’t think that music competition judges are just casually listening. If they are true professionals, their mindfulness is so strong that they can hear countless details that ordinary people miss.
Listening to music is actually enjoying the five sensual pleasures—seeing beautiful sights with the eyes, hearing pleasant sounds with the ears, smelling fragrant scents with the nose, tasting delicious flavors with the tongue, and experiencing pleasant touches with the body.
To enjoy the five sensual pleasures without giving rise to defilements requires the level of a non-returner.
Actually, the defilements abandoned by noble ones differ at each stage.
**Stream-enterers** have abandoned the three fetters: personality view (the sense of “I” existing), attachment to rules and rituals, and doubt (about the Triple Gem).
According to MN 7, stream-enterers have also abandoned these six defilements:
1. Denigrating and belittling others’ virtues and kindness (makkha)
2. Competitive antagonism (paḷāsa) — seeing good qualities in others while simultaneously looking for their faults to prove oneself equal to them (e.g., “Hmph! He may be very learned, but he’s still not an Arahant—what’s the difference between him and me?”)
3. Jealousy
4. Stinginess
5. Deception
6. Hypocrisy (sāṭheyya) — pretending to be close friends with different people depending on who they are with.
**Once-returners** have weakened sensual desire and ill-will.
**Non-returners** have completely eradicated sensual desire and ill-will.
According to MN 7, they have also abandoned these four defilements:
1. Anger (kodha) — getting angry at people or even inanimate objects
2. Ill-will (byāpāda) — wishing in the mind that others would die or be destroyed
3. Resentment (upanāha) — repeatedly feeling angry and dwelling on how others have harmed one in the past
4. Negligence — being lost in sensual pleasures
This means that even stream-enterers and once-returners can still occasionally violate the precept of non-aversion (MN 41).
**Arahants** have abandoned the five higher fetters—attachment to form-sphere jhānas, attachment to formless-sphere jhānas, conceit, restlessness, and ignorance (AN 4.241).
According to MN 7, they have also abandoned these seven defilements:
1. Covetousness (abhijjhā) — attachment to one’s own possessions
2. Unrighteous greed (visamalobha) — greed for others’ possessions
3. Obstinacy (thambha) — becoming rigid, frozen, or collapsing when facing real pressure or opposition (a very fragile kind of “hardness”)
4. Rivalry (sārambha) — wanting to outdo others by twice as much, whether in good or bad deeds
5. Conceit (māna)
6. Arrogance / superiority conceit (atimāna) — the conceit that arises after previously seeing oneself as equal to someone, then later regarding oneself as superior
7. Intoxication / vanity (mada) — the intoxicated state based on caste, status, etc. (which is ultimately also a form of conceit)
So we can see that even non-returners can still have conceit and feel superior to others.
But in the end, all these defilements are things that make our minds uncomfortable. Their presence only destroys the freshness, joy, brightness, fullness, and concentration in our hearts.
Just imagine—if we could completely eradicate all defilements, how blissful that would be!
Great teachers describe their minds as being cool and refreshed 24 hours a day, like an air-conditioner that is always on.
The Buddha also said that Nibbāna is the highest and most supreme happiness (DhpA 204).
That is why all truly intelligent people aspire to Nibbāna.
เฮ่เฮ! แอดมินเก่งมากที่ทำให้กุศลกรรมเก่าของทุกคนสุกงอมขึ้นมา
ตามที่อาจารย์อภิธรรมกล่าวไว้ ทุกครั้งที่อายตนะทั้งห้าของเรา—ตา หู จมูก ลิ้น กาย—กระทบกับอารมณ์ที่ดีหรือเป้าหมายที่ดี นั่นคือกุศลกรรมของเรากำลังสุกงอม
หลวงปู่ปราโมทย์กล่าวว่า แม้แต่การที่เรานึกอะไรขึ้นมาได้ทันทีทันใด นั่นก็คือกุศลกรรมหรืออกุศลกรรมของเรากำลังสุกงอมเช่นกัน
แต่เมื่อทุกคนได้ยินเพลงที่ไพเราะขนาดนี้ แล้วยังรักษาสติอยู่ไหม? หรือเกิดความยึดติดและความโลภขึ้นมา?
พระพุทธเจ้าตรัสว่า พระองค์ไม่เห็นสิ่งใดที่จะทำให้อกุศลธรรมเจริญขึ้นและกุศลธรรมเสื่อมลงได้เท่ากับการไม่ใส่ใจโดยชอบ (AN 1.66)
และตรัสว่า พระองค์ไม่เห็นสิ่งใดที่จะทำให้กุศลธรรมเจริญขึ้นและอกุศลธรรมเสื่อมลงได้เท่ากับการใส่ใจโดยชอบ (AN 1.67)
การใส่ใจโดยชอบก็คือการรักษาสติ
ถ้าเราไม่รักษาสติ จะเกิดอะไรขึ้น? กิเลสอย่างความโลภก็จะเกิดขึ้น ณ ขณะนั้น เราจะรู้สึกว่าจิตใจมืดมนและขุ่นมัว ความสดชื่นและความสุขที่เคยมีในใจจะถูกทำลายไป
แล้วทำไมเราถึงโง่ขนาดที่จะปล่อยใจให้มันไปตามยถากรรมล่ะ?
เมื่อเราฟังเพลงด้วยจิตที่เศร้าหมอง จิตก็จะฟุ้งซ่านไม่ตั้งมั่น นั่นไม่ใช่การฟังเพลงอย่างแท้จริงเลย รายละเอียดและความไพเราะมากมายถูกมองข้ามไป
ถ้าจะถามว่าใครในโลกนี้เสวยกามสุขได้สูงสุด ก็คือพระพุทธเจ้าและพระอรหันต์ทั้งหลาย
พวกท่านไม่ได้ตั้งใจไปฟังเพลงเพื่อความบันเทิงเหมือนเรา แต่เมื่อกุศลกรรมเก่าสุกงอมและทำให้ท่านได้ยินเพลงที่ไพเราะ ท่านก็เสวยความสุขจากเพลงนั้นได้อย่างแท้จริง
เพราะเหตุใด? เพราะท่านไม่เกิดกิเลสใดๆ เลย จิตใจบริสุทธิ์ สะอาดใส และแจ่มแจ้งอย่างยิ่ง จึงสามารถรับรู้รายละเอียดและความกลมกลืนของดนตรีได้ทั้งหมด
เหมือนครั้งหนึ่งที่พระพุทธเจ้าได้ฟังพระยักษ์ปัญจสิขะดีดพิณและขับร้อง ถวายพระพุทธเจ้าทรงสรรเสริญว่า “ปัญจสิขะ เสียงพิณและเสียงขับร้องของเธอผสมกลมกลืนกันดีนัก เสียงขับร้องและเสียงพิณก็ประสานกันดี และเสียงพิณก็ไม่กลบทับเสียงขับร้อง เสียงขับร้องก็ไม่กลบทับเสียงพิณ…” (DN 21)
ว้าว! พระพุทธเจ้าเหมือนนักวิจารณ์เพลงมืออาชีพเลย
ที่จริงแล้ว นี่คือลักษณะร่วมของผู้ที่มีสติ สมาธิ และปัญญาเข้มแข็ง—พวกเขาจะรับรู้อารมณ์ทางประสาทสัมผัสได้อย่างละเอียดและชัดเจนมาก
ดังนั้นอย่าคิดว่าผู้ตัดสินการประกวดเพลงไม่มีฝีมือ แค่ฟังเล่นๆ ถ้าเป็นมืออาชีพจริงๆ สติของพวกเขาจะเข้มแข็งจนสามารถได้ยินรายละเอียดมากมายที่คนธรรมดาไม่ได้ยิน
การฟังเพลงก็คือการเสวยกามคุณห้า—ตาเห็นรูปที่งาม หูได้ยินเสียงที่ไพเราะ จมูกได้กลิ่นหอม ลิ้นได้รสอร่อย กายสัมผัสสิ่งที่น่าพอใจ
การจะเสวยกามคุณห้าโดยไม่เกิดกิเลสได้นั้น ต้องถึงระดับพระอนาคามี (สามผล)
ที่จริงแล้ว กิเลสที่พระอริยะแต่ละขั้นตอนละได้นั้นแตกต่างกัน
**พระโสดาบัน** ละสังโยชน์สามได้แก่ สักกายทิฏฐิ ศีลพรตปรามาส และวิจิกิจฉา
ตามที่กล่าวใน MN 7 พระโสดาบันยังละกิเลสอีกหกอย่าง ได้แก่
1. มักขะ (การดูหมิ่นและลดคุณค่าของผู้อื่น)
2. ปลาโส (การแข่งขันด้วยการหาข้อบกพร่องของผู้อื่นเพื่อให้ตัวเองเท่าเทียม)
3. อิสสา (ความริษยา)
4. มัจฉริยะ (ความตระหนี่)
5. มายา (การหลอกลวง)
6. สาเถยยะ (ความหน้าซื่อใจคด)
**พระสกทาคามี** ทำให้กามราคะและพยาบาทเบาบางลง
**พระอนาคามี** ละกามราคะและพยาบาทได้เด็ดขาด
ตาม MN 7 ยังละกิเลสอีกสี่อย่าง ได้แก่ ความโกรธ ความพยาบาท ความผูกโกรธ และความประมาท
**พระอรหันต์** ละสังโยชน์ห้าอย่างเบื้องสูง ได้แก่ รูปราคะ อรูปราคะ มานะ อุทธัจจะ และอวิชชา (AN 4.241)
ตาม MN 7 ยังละกิเลสอีกเจ็ดอย่าง ได้แก่ ความโลภ ความโลภที่ไม่ถูกต้อง ความดื้อรั้น ความอยากชนะผู้อื่น มานะ อติมานะ และมทะ
ดังนั้นเราจะเห็นว่า แม้แต่พระอนาคามีก็ยังอาจมีความถือตัวและรู้สึกว่าตนเองดีกว่าผู้อื่นได้
แต่กิเลสทั้งหมดนี้ล้วนเป็นสิ่งที่ทำให้จิตใจไม่สบาย มันมีอยู่ก็เพื่อทำลายความสดชื่น ความสุข ความสว่างใส ความอิ่มเอม และความตั้งมั่นในใจของเรา
ลองนึกภาพดูสิ ถ้าเราละกิเลสทั้งหมดได้ จะมีความสุขขนาดไหน!
ครูบาอาจารย์ผู้ใหญ่เคยเปรียบเทียบว่าจิตของท่านเหมือนเปิดแอร์ 24 ชั่วโมง—เย็นสบายตลอดเวลา
พระพุทธเจ้าก็ตรัสว่า นิพพานเป็นความสุขสูงสุด (ธรรมบทอรรถกถา 204)
นี่จึงเป็นเหตุผลที่คนที่มีสติปัญญาสูงมากๆ จึงตั้งจิตปรารถนานิพพาน
Haha! Biên tập viên khéo léo làm cho nghiệp thiện quá khứ của mọi người chín muồi.
Theo các vị luận sư A-tỳ-đàm, mỗi khi năm căn của chúng ta—mắt, tai, mũi, lưỡi, thân—tiếp xúc với đối tượng tốt đẹp, đó chính là nghiệp thiện của chúng ta đang chín muồi.
Ngài Luang Pu Pramote nói rằng, ngay cả khi chúng ta đột nhiên nhớ đến điều gì đó, đó cũng là nghiệp thiện hoặc nghiệp ác của chúng ta đang chín muồi.
Nhưng khi mọi người nghe được bản nhạc hay như vậy, các bạn có giữ chánh niệm không? Hay là đã khởi lên sự chấp trước và tham ái?
Đức Phật từng nói, Ngài không thấy có thứ gì khiến pháp bất thiện tăng trưởng và pháp thiện suy giảm bằng sự không như lý tác ý (AN 1.66).
Ngài cũng nói, Ngài không thấy có thứ gì khiến pháp thiện tăng trưởng và pháp bất thiện suy giảm bằng sự như lý tác ý (AN 1.67).
Như lý tác ý chính là duy trì chánh niệm.
Nếu chúng ta không giữ chánh niệm thì sẽ xảy ra điều gì? Các phiền não như tham dục sẽ sinh khởi. Lúc đó, chúng ta sẽ cảm thấy tâm trí mù mờ, u ám, và sự tươi mát, vui vẻ vốn có trong tâm sẽ bị phá hủy.
Vậy tại sao chúng ta lại ngu ngốc đến mức buông lung tâm mình như vậy?
Khi chúng ta nghe nhạc với tâm ô nhiễm, tâm sẽ liên tục tán loạn, không thể tập trung—đó không phải là đang thưởng thức âm nhạc. Rất nhiều hòa âm và chi tiết đẹp đẽ bị bỏ qua.
Nếu nói đến người có hưởng thụ ngũ dục cao nhất trên đời này, thì chính là chư Phật và các vị A-la-hán.
Các Ngài không chủ động đi nghe nhạc để giải trí như chúng ta. Nhưng khi nghiệp thiện quá khứ chín muồi khiến các Ngài nghe được bản nhạc tuyệt vời, thì các Ngài thực sự đang thưởng thức âm nhạc.
Tại sao? Vì các Ngài hoàn toàn không sinh khởi bất kỳ phiền não nào, tâm hoàn toàn thanh tịnh, trong sáng và minh mẫn. Do đó, các Ngài có thể nhận biết tất cả chi tiết và hòa âm của âm nhạc.
Giống như Đức Phật. Một lần nọ, thiên nhân Càn-thát-bà tên Pancasikha gảy đàn và hát cho Đức Phật nghe. Sau khi nghe xong, Đức Phật khen ngợi: “Này Pancasikha, tiếng đàn và tiếng hát của ngươi hòa quyện rất hay, tiếng hát và tiếng đàn cũng ăn ý với nhau; hơn nữa tiếng đàn không át tiếng hát, tiếng hát cũng không át tiếng đàn…” (DN 21)
Wow! Đức Phật giống như một nhà phê bình âm nhạc chuyên nghiệp vậy.
Thực ra đây là đặc điểm chung của những người có chánh niệm, thiền định và trí tuệ mạnh mẽ—họ rất nhạy bén và rõ ràng trong việc tiếp nhận các kích thích giác quan.
Vậy đừng nghĩ rằng các giám khảo trong cuộc thi âm nhạc chỉ là đến nghe cho vui. Nếu họ là người chuyên nghiệp, chánh niệm của họ mạnh đến mức có thể nghe ra rất nhiều chi tiết mà người thường không nhận ra.
Nghe nhạc thực chất là đang hưởng thụ ngũ dục—mắt thấy hình ảnh đẹp, tai nghe âm thanh hay, mũi ngửi mùi thơm, lưỡi nếm vị ngon, thân tiếp xúc với cảm giác dễ chịu.
Muốn hưởng thụ ngũ dục mà không khởi phiền não thì phải đạt đến trình độ của bậc Thánh Nhị quả trở lên (thực ra là Tam quả).
Thực tế, phiền não mà các bậc Thánh đoạn trừ ở mỗi giai đoạn là khác nhau.
**Thánh Nhất quả (Tu-đà-hoàn)** đã đoạn trừ ba kiết sử: thân kiến, giới cấm thủ và nghi.
Theo MN 7, Thánh Nhất quả còn đoạn trừ thêm sáu phiền não:
1. Makkha (coi thường, hạ thấp công đức của người khác)
2. Paḷāsa (tâm ganh đua, tìm khuyết điểm của người khác để chứng minh mình ngang bằng)
3. Ghen tị
4. Xan tham
5. Lừa dối
6. Giả dối, hai mặt (sāṭheyya)
**Thánh Nhị quả (Tư-đà-hàm)** đã làm suy yếu dục tham và sân hận.
**Thánh Tam quả (A-na-hàm)** đã đoạn tận dục tham và sân hận.
Theo MN 7, còn đoạn trừ thêm bốn phiền não:
1. Sân hận (kodha)
2. Ác ý (byāpāda)
3. Oán hận (upanāha)
4. Phóng dật, buông lung trong ngũ dục
Điều này cho thấy ngay cả Thánh Nhất quả và Nhị quả vẫn có thể vi phạm giới không hại (MN 41).
**Thánh Tứ quả (A-la-hán)** đã đoạn trừ năm thượng phần kiết sử—dục tham sắc giới, dục tham vô sắc giới, ngã mạn, trạo cử và vô minh (AN 4.241).
Theo MN 7, còn đoạn trừ thêm bảy phiền não:
1. Tham (abhijjhā)
2. Tham bất chính (visamalobha)
3. Cứng nhắc, bướng bỉnh (thambha)
4. Muốn hơn người (sārambha)
5. Ngã mạn
6. Thượng mạn (atimāna)
7. Say đắm, kiêu ngạo (mada)
Vậy chúng ta thấy ngay cả Thánh Tam quả vẫn có thể có ngã mạn và cảm thấy mình hơn người.
Nhưng tất cả những phiền não này đều là những thứ làm cho tâm chúng ta không thoải mái. Sự tồn tại của chúng chỉ phá hủy sự tươi mát, vui vẻ, sáng suốt, trọn vẹn và sự tập trung trong tâm.
Hãy thử tưởng tượng, nếu chúng ta diệt trừ được tất cả phiền não, đó sẽ là hạnh phúc biết bao!
Các vị Đại sư từng ví tâm của các Ngài như đang bật điều hòa 24 giờ—luôn mát mẻ, trong lành.
Đức Phật cũng nói Niết-bàn là hạnh phúc tối thượng, cao nhất (DhpA.204).
Chính vì vậy mà những người có trí tuệ cao siêu đều hướng đến Niết-bàn.
video cred. to
https://www.youtube.com/watch?v=l4zkc7KEvYM&list=RDl4zkc7KEvYM&start_radio=1
**《能夠親身體驗的業果法則 The Law of Kamma That Can Be Personally Experienced》**
**《能夠親身體驗的業果法則 The Law of Kamma That Can Be Personally Experienced》**
所有的業做了之後，肯定會有結果。你是相信還是不相信，那是大家自己的事情。我們大家也完全可以去檢驗另外一個業。
業果法則就是這樣：只要去動手修行，修對了、多多地去修，我們就會看到自己的變化。曾經很苦，苦會減少；曾經苦很久，現在苦會縮短。曾經走神很久，現在一走神馬上就能意識到。我們會看到自己的變化。曾經漆黑的心，現在變得亮堂愉悅，從有快樂變成知者、覺醒者、喜悅者。這都是源自於我們自己修行的成果。
有一天，如果我們做了什麼引誘煩惱習氣的事情，比如說只是想到今天早上跟自己的配偶發生關係，就看到自己這樣。如果修行修得越來越細緻，只要隨順自己的煩惱習氣，修行就會一直下降。但是如果去引誘別人的煩惱、別人的老婆，那個業就會更重，修行會更難，甚至可能下到地獄。我們如果修行，就會知道：如果我們造善業，將來就會有快樂。
比如我們看到出家人來供僧，只是一個餅乾供養之後，心裡都會很愉悅；看到流浪狗很餓，給牠食物吃，心裡也很愉悅。這就是福報功德帶來的快樂。如果我們做功德、做好事之後，快樂自然升起。這就是業果法則。一旦做好事、做善事，我們獲得快樂的結果就會看得很明顯；做不好的事情，不好的結果也會升起，我們的心就會壞掉。做好事之後，心就會快樂愉悅。
如果我們每一天、每一天都修行，我們就會同樣相信業果法則，不需要有什麼宿命通或神通。比如說哪一天心情很壞，然後罵了人，心就會很鬱悶、蒙上陰影，這時候要打坐想讓它寧靜，就不太容易了。這也是業果法則。
因此，無論我們造什麼樣的業，無論是善業還是惡業，我們永遠都會接受相應的果報。這是自然法則，並不是佛陀設定的規則，而是屬於自然法則、自然規律。佛陀所教導的也是一樣，因為那是真理實相、自然法則就是這樣的。我們訓練修行，就會看到成果。一旦看到成果，我們就會堅信：業果真的存在，做好事有好的結果，做壞事真的有壞的結果，我們會親自看到自己的變化。
---隆波帕默
2026.7.4
All actions that have been done will definitely bring results. Whether you believe it or not is your own affair. We can all go and verify another action as well.
The law of kamma is like this: As long as we actively practice, practice correctly, and practice diligently, we will see changes within ourselves. Suffering that was once intense will decrease; suffering that lasted a long time will now become shorter. Distraction that once persisted for a long time will now be noticed immediately as soon as the mind wanders. We will see changes in ourselves. A mind that was once dark will now become bright and joyful, transforming from merely having happiness into a knower, an awakened one, and a joyful one. All of this arises from the fruits of our own practice.
One day, if we do something that indulges our defilement habits—for example, merely thinking about having relations with our own spouse this morning—we will see ourselves in that state. If our practice becomes more refined, as long as we follow along with our defilement habits, our practice will continue to decline. However, if we indulge in someone else’s defilements or someone else’s wife, that kamma will be much heavier, practice will become far more difficult, and we may even fall into hell. If we practice, we will come to know: If we create wholesome kamma, we will experience happiness in the future.
For example, when we see monks come for offerings and we offer just one biscuit, our mind becomes very joyful. When we see a stray dog that is very hungry and give it food to eat, our mind is also filled with joy. This is the happiness that comes from merit and wholesome deeds. If we perform merit and do good deeds, happiness naturally arises. This is the law of kamma. Once we do good deeds and create wholesome kamma, the result of obtaining happiness becomes very obvious. If we do bad things, bad results will arise and our mind will be ruined. After doing good deeds, the mind becomes happy and joyful.
If we practice every single day, we will likewise come to believe in the law of kamma without needing any supernormal powers or psychic abilities. For example, one day when our mood is very bad and we scold someone, our mind becomes very depressed and overshadowed. At that moment, trying to meditate and make the mind peaceful is not easy—it is not very peaceful. This is also the law of kamma.
Therefore, no matter what kind of kamma we create, whether wholesome or unwholesome, we will always receive the corresponding results. This is a natural law; it is not a rule invented by the Buddha but belongs to natural law and natural order. What the Buddha taught is the same, because that is the truth of reality—natural law is exactly like this. When we train in practice, we will see results. Once we see the results, we will firmly believe: “Ah! The teaching of kamma really exists. Doing good truly brings good results, and doing bad truly brings bad results. We will personally witness the changes in ourselves.”
--- Luang Por Pramote
2026.7.4
《四種在臨終時成熟的業 Four Types of Kamma that Mature at the Time of Death》
《四種在臨終時成熟的業 Four Types of Kamma that Mature at the Time of Death》
業做了之後都會有結果
業有好幾種
【重業】
這個重業， 它結果很快速 、很強烈、很猛
【慣性業】
做到習慣的業， 如果沒有重業---比如說這個五逆罪的業-- 如果沒有去做， 那個因為慣性的業 就會開始顯現結果 。比如有的人喜歡釣魚 ，一有空就把這個釣魚竿 拿出去釣了 ，他們以前都是用竹子 ，現在必須要去買那個什麼， 而且進一步的提升， 現在一個人可以有好幾個釣魚竿了。 有的人騎摩托車 ，背了好幾個釣魚竿， 每一天去做 ，那個稱之為慣行業，每一天都做的。
如果沒有重業，這個慣行業就會開始結果； 在我們臨終的時候， 這個慣行業就會現前、 就會結果。 這個重業和慣行業 既有好的也有壞的 。好的方面也有的， 比如如果我們進到禪那 、證悟道果，在臨終的時候， 就會去得比較好； 或者根本不去， 然後涅槃了 ；這個是屬於好的 、不可逆轉的這個善業 。
好的這個慣性業： 比如說我們每一天禮佛念經， 每一天禮佛念經； 每一天打坐經行 ，每一天供養這個僧缽。 不一定說每一天 ，有一天沒有空 沒有去供 也可以，但是經常去供養 ，這屬於這個慣行業， 習慣這種業了。 在我們臨終的時候 如果沒有重業 、那個好的禪相，我們經常做的 、然後慣行的， 然後既有善業也有惡業 都會現前、結果。
曾經認識過一個人，隆波認識他的女兒， 並沒有去追求他， 他比龍坡大很多。她來跟隆波學禪修，她的爸爸病重，她的爸爸從年輕的時候老婆就死了。 然後因為特別愛自己的孩子、愛自己的老婆， 就再也不娶老婆 。然後因為他一個人是單親， 到了每天晚上，都邀請朋友來喝酒， 那麼喝酒的時候， 養了很多的雞， 就讓自己的員工每一天都殺雞 來招待自己的朋友 。在他病重的時候 ，剛好有高僧大德在他家裡面休息， 這個屬於單獨的一個獨立房子。
高僧大德住在裡面， 看到了禪相，看到他的禪相來到了雞了。 在臨終的時候， 這禪相生起了。
禪相有三種， 第一種是做的那些事情 ，第二個就是想到了做的那個工具， 第三個就是看到 要去投生的地方， 就會夢到要去投生的地方 ，一死心就會去到那個地方 。這個在要出生的時候的禪相有三種：有業的禪相；做什麼東西做到習慣的那個就會看到 就會升起禪相， 就會看到雞， 心就會直接撲過去 。
這位高僧大德 因為他的神通比較厲害， 他就是做慈悲觀 、做功德迴向 ，然後他有決心 知道說他曾經做過好事 ，對高僧大德很恭敬
他最後去到了惡道 ，變成了去到阿修羅道， 沒有去變成雞。 我們也許覺得雞會比阿修羅道更好， 動物因為癡，帶著癡而去生的。癡是最壞的煩惱習氣了 。
至於變成鬼 、變成阿修羅道，那是貪帶去的。
比如說鬼， 對子孫特別的緊抓不放 、擔心。
阿修羅道是屬於那種我慢、不知道是非對錯， 我慢特別重、 知見特別重， 覺得說雞是人的食物、 不是惡業--- 這是屬於邪見，就去變成了阿修羅 。
變成阿修羅了之後， 這個孩子跟孫子傍晚的時候就打坐經行，然後就告訴爸爸、告訴爺爺來接受功德 。一旦發願 、一旦動心， 這個臭的味道就來了； 周圍到處的狗都開始叫了 。這個時候，很孝順的孩子 跟孫子嚇一跳， 馬上重新告訴說 ：‘不用來，不用來； 不然就會白白的累 。我們會做功德 去送給你們的 ，然後讓出家人作為郵差’
這個就是愛 ，這就是人類的愛。 特別愛，但 一旦死了之後， 希望哪裡涼快哪裡去， 別來， 別來讓自己見了。
這個就是屬於所有人類的愛， 不能夠相信的 。
【臨終業】
我們還有另外一個業 ，這個叫臨終業。
比如有的人沒有重業， 但是偶爾有一些慣行業。但是在臨終的時候，生起了很特別的業。在佛陀的時代 也有一個富翁的弟子， 但他的爸爸是最吝嗇的 叫Mata Kundalini ，意思是說 這個耳環不想讓別人做 ，因為怕會花工錢 。所以他是特別有名吝嗇的 。他的孩子生病了， 然後想找醫生又怕花錢， 就讓孩子睡在門口 ，這樣可以曬曬太陽 。這個孩子臉朝著牆躺著 。佛陀審視了 ，這個小孩有舊的福報、足夠 ，可以證初果。
所以他就去救度， 他來到這個小孩的門口 。孩子躺著， 然後佛陀就放光。 這個小孩子回過頭來看， 他看到了佛陀， 他的心非常的愉悅 ，這個出家人他可以放光 ；心生起了信仰， 然後就變為了天神， 這個是在臨終的時候發生的熱乎乎的業，如果沒有別的業結果 ，這個就會結果。
【已作業】
另外一個就是小業， 就是一些很小、零碎的業、 參雜著動機特別小的。 比如有一個出家人， 他在縫袈裟 ，因為年紀大了 、眼神不好而 縫袈裟 ，結果剛好有一個小的蝨
子在裡面， 結果插到裡面、把他插死了。
他沒有動機， 但最後的果報就現前。 他沒有別的業 他就在森林裡面走行腳 遇到了一個獵人 、帶著一把劍。
然後不知道就怕他， 所以他就躲在樹的後面。 這個獵人想：‘剛才明明看到一個出家人， 然後這個去哪裡了？’可能是怕自己手上拿著武器，所以就直接扔到那個樹叢裡面去 ，結果剛好射中了那個出家人。 這個就是小的業， 結果沒有誰有刻意要傷害誰 ，但是因為業現前了， 結果被傷害 。
這些出家人應該也有十幾個人， 走在馬路邊上行腳 ，然後被撞死。 也可能會有共業 ，我們不需要對誰生氣， 不需要對小孩生氣， 對誰都不要生氣--這個就是輪迴的可怕之處。
只要還在不停地生死輪迴， 就會不停地遇到這些事情-- 逃不掉的 ！
所以要焦急修行，證悟道果，如果證悟道果也沒有辦法擺脫， 必須要抵達涅槃才能夠擺脫。
菩薩 他曾經也造過惡業 ，在沒有悟道成佛之前； 前生前世 ，他曾經看到漁民捕魚 。一看到他們抓到很多魚， 他就很高興 。看到別人抓魚很高興 要小心， 看到別人釣魚 ，釣到魚了之後 ，我們覺得很開心 ---他說這個業 ，在他證悟變成了我們的佛陀之後， 他頭疼。 他就審思， 說就是因為這個業的殘渣。
然後結果呢 ？在圓寂之前 ，他大便出血 ，他也有業 ：他曾經做醫生 ，然後病人類似於不付藥錢 ，然後菩薩對他生氣， 所以就給他下藥， 下麻藥 ，這樣就會便血。
所以業依然追得上他-- 即便是變成佛陀了， 他已經證悟聖道 、聖果四次了， 但是蘊還在、 還沒有圓寂，只是煩惱習氣涅槃， 但是蘊還沒有涅槃。 業依然還能夠趕得上來 找他身體的麻煩 。
最後他圓寂了 。圓寂之前， 大便出血很難受。
並沒有告訴我們說就要相信 。這個是佛陀的經驗 。
高僧大德傳承的分享， 我們不相信也可以； 但是我們聽 他們的經驗--是這樣子的， 按照他們的去做， 說的去做； 怎麼做怎麼樣都是好事。 因為他說不要幹壞事 ，要做好事 --這樣的教導 怎麼樣都會有好處的。 我們試著做一做 ，然後我們就會自己親證。
在隆波小時候， 那時候很小 ，隆波看到蝙蝠； 然後在窗戶飛來飛去，後覺得它這麼快 ，心裡疑問： 自己和它誰更快 ？就是能不能敲得到 、打得到它 ？怎麼都打不到它
一旦動手一打 ，它飛到那個地方去了 ；所以就換了， 然後就用帶一點彈簧的那個。
現在的小孩已經不認識了， 就是那種帶彈簧的 。誰認識的那種？ 窗簾上面帶彈簧的那個 ，肯定年紀比較大了的。居士們是比較年紀大才會認識 ，但這個是屬於這個彈簧 、搖搖搖的 。這個蝙蝠蝙蝠一來，我一敲過去， 根本來不及，它就飛過去了 。這個這樣打了好幾天 。突然變得聰明了，是聰明了，還是惡業現前也不知道。
就想到說： 它這麼快， 必須要它來之前就先打。 那一來了之後 剛好打到它背上面， 它掉到地上面 。平常的時候它是飛不起來了的 。但是它就躺在了地上， 然後那個翅膀就是這樣動 ，可能是痛 。
我的心是特別的難過、 特別的傷心， 根本沒有想到說會讓它受傷； 很可憐， 然後就去看它 一段時間，它又能飛了； 心裡覺得舒服一點。 後來就忘記了。
那時候很小 就忘記了 ；長大了來 打坐修行。 跟隆波敦學過法來修行。 有一天心正要集中 、正要入定。 這個一集中的話，（身體） 就會消失 ，就會只剩下單一的心了 。那就沒有關係了。 但是在這個半中間的時候， 就已經不是正常的心 ，也沒有集中很深的心 ，就在中間的那個心。 就快要集中的時候的， 聽到聲音 ，然後這個像飛鏢-- 根本沒有想到、來得及想到 ，就直接打中自己的背 。疼啊！ 這個心在抖啊 ，然後出現了這個蝙蝠的畫面---- 哦， 這是小時候的業 ，沒有刻意要去讓蝙蝠受傷的動機， 只是說有疑問 ：為什麼它飛得這麼快 ？能不能能夠打得到它呢？ 只是有這樣的疑問而已。
…
一旦看到這個蝙蝠的畫面，就很高興，這個債、這個業還完了。並沒有刻意的。這是業的運作。所以就會知道，所有的業造了之後肯定有結果。這是個人的相信，你相信還是不相信，那是大家的事情了
---隆波帕默
2026.7.4
注釋：【《阿毗達摩概要精解》及多數現代註釋的業成熟優次：重業 > 臨終業 > 慣行業 > 已作業
《清淨道論》：重業 > 慣行業 >臨終業 > 已作業
但《阿毗達摩概要精解》明確說明：雖然慣行業因重複而強大，但臨終業「最靠近門」（像牛棚裡最靠近門的牛），因此獲得優先成熟的機會。】
After kamma is performed, there will always be results.
There are several types of kamma.
**【Weighty Kamma】**
This weighty kamma produces results that are very rapid, very strong, and very fierce.
**【Habitual Kamma】**
Kamma that has become habitual — if there is no weighty kamma (for example, the kamma of the five heinous crimes) — will begin to manifest its results. For instance, some people love fishing. Whenever they have free time, they take out their fishing rod to fish. In the past they used bamboo rods; now they buy modern equipment and further upgrade, so that one person may own several fishing rods. Some people ride motorcycles carrying several rods and go fishing every single day. This is called habitual kamma — something done daily.
If there is no weighty kamma, this habitual kamma will begin to bear fruit. At the time of death, this habitual kamma will come to the forefront and produce its result. Both weighty kamma and habitual kamma can be wholesome or unwholesome. There are also good aspects: for example, if we enter jhāna and realize the path and fruition, at the time of death we will go to a better destination; or we may not go anywhere at all and attain Nibbāna. This is good, irreversible wholesome kamma.
Good habitual kamma: for example, every day we prostrate to the Buddha and chant suttas; every day we sit in meditation and do walking meditation; every day we offer to the monks’ alms bowls. It does not have to be every single day — if one day there is no time and we cannot offer, it is still all right — but frequently offering belongs to this habitual kamma, being accustomed to this kind of action. At the time of death, if there is no weighty kamma, that good nimitta which we frequently cultivate and which has become habitual — both wholesome and unwholesome kamma — will all manifest and bear fruit.
I once knew a person. Luang Por knew his daughter; he did not pursue her — he was much older than Luang Por. She came to learn meditation with Luang Por. Her father was gravely ill. Since his wife died when he was young, and because he loved his children and wife so deeply, he never remarried. As a single parent, every evening he would invite friends over to drink. While drinking, he raised many chickens and had his employees kill chickens every day to entertain his guests. When he was seriously ill, a high monk happened to be resting at his house — it was a separate independent building.
The high monk stayed inside and saw a nimitta — he saw the man’s nimitta appearing as chickens. At the moment of death this nimitta arose.
There are three kinds of nimitta: the first is the deeds that were performed; the second is the tools or instruments used in those deeds; the third is seeing the place of rebirth — one will dream of the place one is about to be reborn into, and once the heart ceases, one goes there. These nimitta at the time of approaching death and rebirth are of three kinds: kamma nimitta. Whatever one has done habitually will be seen; the nimitta will arise; one will see chickens and the mind will rush straight toward it.
Because this high monk possessed strong psychic powers, he practiced loving-kindness meditation and dedicated merit. He also had the firm determination, knowing that the man had done good deeds and had been very respectful toward him.
In the end the man went to a bad destination — he was reborn in the asura realm instead of becoming a chicken. We might think being a chicken would be better than the asura realm, but animals are reborn with delusion, and delusion is the worst defilement. Rebirth as a ghost or in the asura realm is driven by greed. Ghosts, for example, cling tightly to their descendants out of worry. The asura realm is characterized by strong conceit and wrong views — not knowing right from wrong, holding the view that “chickens are human food, so killing them is not unwholesome kamma.” This wrong view leads to rebirth as an asura.
After he became an asura, his children and grandchildren would sit in meditation and do walking meditation in the evening and invite their father and grandfather to receive the merit. As soon as they made the wish and their minds moved, a foul stench appeared and dogs all around began to bark. The filial children and grandchildren were startled and immediately said: “No need to come, no need to come — otherwise you will only tire yourselves for nothing. We will make merit and send it to you; we will let the monastics act as postmen.”
This is love — human love. It is intense love, yet once a person dies, one hopes they will go wherever it is cool and pleasant and not come back to be seen. This is the kind of human love that cannot be relied upon.
**【Death-proximate Kamma】**
There is yet another kind of kamma called death-proximate kamma.
For example, some people have no weighty kamma but only occasional habitual kamma. However, at the time of death a very special kamma arises. In the Buddha’s time there was a disciple of a wealthy man whose father was extremely miserly. He was known as Māta Kuṇḍalinī — meaning he would not even let others make an earring for him because he feared the cost of craftsmanship. He was famously stingy. When his child fell ill, he was afraid to spend money on a doctor, so he made the child sleep at the doorway to bask in the sun. The child lay facing the wall. The Buddha reviewed the child’s past and saw that he possessed sufficient old merit to realize stream-entry.
The Buddha went to help. He came to the child’s doorway. The child was lying there. The Buddha emitted light. The little child turned his head, saw the Buddha, and his mind became filled with joy that a monastic could radiate light. Faith arose in his heart and he was reborn as a deva. This is the warm kamma that occurs at the time of death. If no other kamma bears fruit first, this kamma will produce its result.
**【Already Performed Kamma】**
Another type is minor kamma — very small, fragmented kamma mixed with only slight intention. For example, there was once a monastic sewing his robe. Because he was old and his eyesight was poor, while sewing he accidentally pierced and killed a small louse that was inside the robe. He had no intention to kill, yet the result still manifested. He had no other kamma ripening at that time. While walking on alms round in the forest he encountered a hunter carrying a sword. Not knowing what to do, he hid behind a tree in fear. The hunter thought, “I clearly saw a monastic just now — where did he go?” Fearing he was holding a weapon, the hunter threw the sword into the bushes and it struck the monastic. This is minor kamma. No one deliberately intended to harm anyone, yet because kamma ripened, harm occurred.
There have also been cases of more than ten monastics walking along a roadside on alms round who were hit and killed by vehicles. There may be collective kamma involved. We should not be angry at anyone — not at the driver, not at the child, not at anyone. This is the terrifying nature of saṃsāra.
As long as we remain in the endless cycle of birth and death, we will endlessly encounter such events — there is no escape! Therefore we must practice with urgency to realize the path and fruition. Even after realizing the path and fruition there is still no complete escape; only upon reaching Nibbāna can we truly be free.
The Bodhisatta himself created unwholesome kamma before he attained Buddhahood. In a previous life he saw fishermen catching fish. When he saw them catch a large number of fish he felt great joy. The Buddha later said that seeing others catch fish and feeling happy creates kamma. After he became the Buddha he suffered from headaches. Upon reviewing, he saw it was the residue of that kamma. Before his parinibbāna he also suffered from bloody stools. He had once been a doctor; when patients failed to pay for medicine he became angry and gave them medicine mixed with anesthetic, causing bloody stools. Thus kamma still caught up with him. Even after becoming the Buddha and realizing the noble path and fruition four times, while the aggregates remained (before parinibbāna), although the defilements had attained Nibbāna, the aggregates had not yet done so. Kamma could still affect his body.
Finally he attained parinibbāna. Before that, the bloody stools caused great discomfort.
The Buddha did not say we must believe this. It is his own experience. The teachings transmitted by the great elders — we may choose not to believe them, but we can listen to their experience. It is like this: do as they do and speak as they speak; whatever way one practices, it is beneficial. Because they teach “Do not do evil; do good,” following such guidance always brings benefit. If we try it, we will realize the truth for ourselves.
When Luang Por was very young, he saw a bat flying back and forth at the window. He wondered which was faster — himself or the bat — and whether he could hit it. No matter how he tried, he could not hit it. One day he swung at it and missed; it flew away. He changed tactics and used a spring-loaded device (the kind once attached to curtains, now unfamiliar to young people). He kept trying for several days. Suddenly he became clever — or perhaps unwholesome kamma was ripening, he did not know. He thought: “It is so fast, I must strike before it arrives.” When it came, he hit it squarely on the back. It fell to the ground and could no longer fly; its wings twitched in pain. Luang Por felt deep sadness and pity; he had never intended to injure it. He watched over it for a while until it could fly again, and felt somewhat relieved. Later he forgot the incident.
When he grew up and began practicing meditation — having learned the Dhamma from Luang Por Dun — one day as his mind was about to concentrate and enter samādhi, just at the intermediate stage (neither ordinary mind nor deep concentration), he suddenly heard a sound and felt something like a dart strike his back. Pain shot through him; his mind trembled. The image of the bat appeared. “Ah,” he thought, “this is the kamma from childhood. There was no deliberate intention to harm the bat — only curiosity about why it flew so fast and whether it could be hit.”
…
As soon as he saw the image of the bat he felt great joy — the debt, the kamma, was finished. There had been no deliberate intent. This is how kamma operates. Thus we come to know that every kamma performed will definitely bring a result. Whether one believes this or not is a personal matter.
— Luang Por Pramote
2026.7.4
**Note:** 【According to the *Abhidhammattha Saṅgaha* and most modern commentaries, the order of kamma maturation is: Weighty kamma > Death-proximate kamma > Habitual kamma > Already performed kamma.
According to the *Visuddhimagga*: Weighty kamma > Habitual kamma > Death-proximate kamma > Already performed kamma.
However, the *Abhidhammattha Saṅgaha* clearly states that although habitual kamma is powerful due to repetition, death-proximate kamma is “closest to the door” (like the cow nearest the door in the cowshed) and therefore obtains priority to mature.】
《隆波帕默評論泰國小孩子撞死出家人一事 Luang Por Pramote’s Commentary on the Incident of a Thai Child Hitting and Killing a Monk》
《隆波帕默評論泰國小孩子撞死出家人一事 Luang Por Pramote’s Commentary on the Incident of a Thai Child Hitting and Killing a Monk》
最近有一個新聞， 小孩子開車撞出家人。
從我們佛教的角度， 我們人會死， 在一個地方同時死好幾個人 ，那並不是偶然的 ；但必然會有一起曾經造過的共業。
在佛陀的時代也有類似的案例，有一群富翁 ，他們請了一個妓女； 最後看到她身上有很多財富， 然後就想搶她的財富、最後把她殺掉了。
最後這個女的一直記仇，就生生世世都記他們的仇，直到最後一次出生為一位女夜叉 ， 然後就去附到牛的身體裡面，把那個阿羅漢撞死。 那個就是Phra Bahiya他是證悟法最快的， 聽沒有幾句話就證阿羅漢了。 還有一位，其實有好幾位，但隆波只記得兩位 ，這位他應該是證悟三果阿那含的聖者，也是被牛給撞死了。
或者是釋迦族和佛陀，他們曾經也一起造過共業 ，一起去河裡面抓魚。 一個是動手抓， 一個是很高興 ，這個果報現前 了。
我們這一代 大概是在2500佛曆的25、23年； 有五位修行的高僧大德在飛機失事 一起去世。 他們也知道 ，他們提前知道--- 他們知道這是自己的惡業現前， 就類似大目犍連尊者，曾經傷害過自己的父母， 所以在臨終之前就被打死、揍死、錘死。前面兩次都逃過了，到後面看到因為曾經相信老婆而傷害自己的父母 ，所以他願意接受自己的惡業。 大概是在佛曆的25、23年 這個上座部的五位高僧大德接受恭請來到曼谷； 然後去到Udon機場 .
隆波記不住了，說是哪位師父說的--- 這架飛機到不了曼谷，我們是上還是不上 ？
（另一位說：）阿姜曼說 ，我們是修行人 ，我們害怕死嗎？
所以就去了， 就上了 。
平常的時候，高僧大德去到哪個地方， 都會有隨從的弟子。 但是他們把這個跟隨他們的人全部都趕回去了，就只有這五位出家師父上了飛機，然後圓寂。
有一位高僧大德--我記不牢了--也許是Luang Pu Louie長老， 他說這五位曾經也有這個共業 ，也就是曾經做過五個平民百姓的小孩子， 然後一起戳了個鳥窩 ，不知道是鳥蛋還是小鳥， 然後牠們便掉下來死了。
因為這個惡業現前， 因為一起造了共業 ，所以就一起死了。 這個分享的最開始的那個事情， 是值得百分之百相信的 ，因為是佛陀這個時代發生的， 這個是佛陀自己說的 。但是後面的高僧大德說的， 那我們就聽，作為一個常識， 是不是真的也不知道 ，但是也沒有什麼損失， 只是一個提醒---別一起去組群組團去幹壞事了。 做了之後怎麼樣惡業都會現前的，逃不掉的。 小的惡業， 無論多小最後都會先前的 ，僅僅只是說， 如果是提前先涅槃，就可以擺脫。
只是說小孩子是不是造惡業 ？小孩子並沒有動機要去撞出家人， 但是隆波理解小孩子 。小孩子11歲能開汽車， 為什麼他能夠跑開十幾公里一直沒有撞傷， 但是為什麼會撞到出家人呢？ 小孩子的一個這樣的狀況 ，就是喜歡看到出家人，很喜歡， 就會去看一看， 有可能一不小心就撞了一隊人 ，這個正常的。 小孩子就是這樣子的。
….小孩子也有果報 ,但他並沒有刻意去殺的動機。
小孩也有惡業 ，但是因為是不小心，不是特別強， 強到說來自於他刻意要殺出家人。
發生的事情其實是在教我們大家， 壞事不幹是最好的 ，業是逃不掉的； 如果做過了 ，那就別再做 ，知道說不對 ，那就不要再做了。
就像Aṅgulimāla， 他殺了一千人 ，一旦證悟阿羅漢， 知道說不好，就 不做了， 從出家以後就從來沒有傷害過眾生。 有一個孕婦分娩不出來， Aṅgulimāla很可憐她， 曾經是到處殺人的； 結果看到分娩的婦女分娩不出來。那個時候如果分娩不出來 ，媽媽和孩子都會死掉。然後他很可憐，就跟佛陀請教 ，佛陀說：‘那你就發願， 你從來沒有殺過生， 願這個真理，可以讓孕婦很順利地分娩小孩’
Aṅgulimāla就說 ：‘我已經殺過那麼多人了， 這個不行了。’
佛陀說。‘那你這樣好了 ，從你開始出家起 ， 即便想都沒有想過要傷害 。因為這個真理，希望這個女人能夠安全地分娩’
他說這樣可以說， 因為他真的有真理。 這樣的真言 --曾經造過很多的惡業， 知道說不好，再也不做了， 做了好事做了一段時間； 然後就可以把它作為一個真言，就告訴那個女性說：‘小妹啊 ，我已經重生在聖道， 在這個聖者的家族裡面出生了； 因為這樣的真理， 我從來沒有想過傷害任何的眾生； 因為這樣的真言， 願你能夠安全， 願你安全， 願你的子女安全’
然後分娩就很順利了。
在我們幹壞事的時候， 然後我們這個意識到自己的錯 ，心意堅決地說要做好事 ；然後同樣也可以發願了。
這個小孩子 ，出家人大部分都是看得不對的， 說那個是於死於意外--這個小孩子是不正常的 。但是從法上面的角度來講的話 ，沒有什麼東西是偶然的 ，都是必然的
----隆波帕默
2026.07.04
Recently there was news about a child driving a car and hitting a monk.
From our Buddhist perspective, when people die and several people die at the same place at the same time, it is not accidental; there must have been collective karma (shared kamma) that they had created together in the past.
In the Buddha’s time there was also a similar case. A group of rich men invited a prostitute; later, seeing that she had a lot of wealth, they wanted to rob her and eventually killed her.
This woman held a grudge and remembered their enmity life after life, until in her final birth she was born as a female yaksha and then possessed the body of a cow, hitting and killing that Arahant. That was Phra Bāhiya, who realized the Dhamma the fastest — he attained Arahantship after hearing just a few words. There was another; actually there were several, but Luang Por only remembers two. This one should have been a noble disciple who attained the third fruit of Anāgāmi and was also hit and killed by a cow.
Or the Sakyas and the Buddha — they had also created collective karma together before, going into the river to catch fish. One was catching the fish with his hands, and one was very happy about it; this karmic result manifested later.
Our generation is probably around the 25th or 23rd year of the 2500 Buddhist Era; five highly accomplished senior monks died together in a plane crash. They also knew beforehand — they knew this was the manifestation of their own bad karma, just like the Venerable Mahā Moggallāna, who had previously harmed his own parents and was therefore beaten, struck and hammered to death before passing. He escaped the first two times, but later, realizing that because he had believed his wife and harmed his parents, he willingly accepted his bad karma.
It was probably in the 25th or 23rd year of the Buddhist Era that these five senior Theravāda monks accepted an invitation to Bangkok; then they went to Udon Airport.
Luang Por cannot remember which teacher said it — “This plane will not reach Bangkok. Should we board or not?”
(Another replied:) “Ajahn Mun said, ‘We are practitioners of the Dhamma.‘ Are we afraid of death?”
So they went and boarded.
Normally, when senior monks go somewhere, they would have attendant disciples. But they sent all their followers back; only these five ordained teachers boarded the plane and then attained final Nibbāna.
One senior monk — I cannot remember clearly — perhaps it was Luang Pu Louie, said that these five had also this collective karma: they had once been five ordinary children who together poked a bird’s nest, not knowing whether they were eggs or baby birds, and the birds fell down and died.
Because this bad karma manifested and because they had created collective karma together, they died together.
The incident shared at the very beginning is 100% believable, because it happened in the Buddha’s time and the Buddha himself spoke of it. But what the senior monks said later — we just listen to it as general knowledge; whether it is true or not we do not know, but there is no loss either. It is merely a reminder: do not form groups to do bad deeds together. Once done, bad karma will manifest no matter what; you cannot escape it. Even small bad karma, however small, will eventually come to fruition; it is only that if one attains Nibbāna beforehand, one can be free from it.
It is just asking: did the child create bad karma? The child had no intention of hitting the monk, but Luang Por understands children. An 11-year-old child can drive a car; why could he drive more than ten kilometers without hitting anyone, yet he hit the monk? A child in such a state likes seeing monks — he really likes them — so he would look at them and possibly accidentally hit a group of people. This is normal. Children are like that.
…. The child also has karmic results, but he did not have the deliberate motive to kill.
The child also has bad karma, but because it was unintentional, it is not particularly strong — not strong enough to come from a deliberate intention to kill the monk.
What happened is actually teaching all of us that the best thing is not to do bad deeds; karma cannot be escaped; if one has done it, then stop doing it; knowing it is wrong, then do not do it again.
Just like Aṅgulimāla, who had killed a thousand people; once he attained Arahantship, knowing it was not good, he stopped doing it; from the time he ordained, he never harmed any living beings again. There was a pregnant woman who could not give birth. Aṅgulimāla felt very sorry for her — he who used to go around killing people everywhere. At that time, if she could not give birth, both mother and child would die. Then he felt pity and asked the Buddha for advice. The Buddha said: “Then you make this aspiration: ‘I have never killed any living being; may this truth enable the pregnant woman to give birth to her child smoothly.’”
Aṅgulimāla said: “I have already killed so many people; this will not work.”
The Buddha said: “Then do it like this: from the time you began to ordain, you have not even thought of harming anyone. Because of this truth, may this woman be able to safely give birth to her child.”
He said it this way because he truly possessed that truth. Such a statement of truth — having previously created a great deal of bad karma, knowing it was not good and never doing it again, having done good deeds for some time — then one can use it as a statement of truth and tell that woman: “Younger sister, I have been reborn into the noble path, born into this family of the noble ones; because of this truth, I have never thought of harming any living being; because of this statement of truth, may you be safe, may you be safe, may your child be safe.”
Then the childbirth went smoothly.
When we do bad things and then realize our mistake and resolutely determine to do good deeds, then similarly we can make aspirations.
This child — most monks look at it incorrectly, saying it was death by accident — this child is abnormal. But from the perspective of the Dhamma, there is nothing that is accidental; everything is inevitable.
---- Luang Por Pramote
2026.07.04
姜濤和懺悔 Keung to and repent
姜濤和懺悔 Keung to and repent
香港的朋友們，請不要看扁 姜濤
如果誰不知姜濤是誰呢？
他是香港新晉的當紅歌手
姜濤當然不能輕視啦！
那麼大的影響力、讓那麼多大媽神魂顛倒
過去世肯定是累積了許多功德善業
現在還要學佛啊！
能夠接觸到佛教的人，都是有宿世佛緣、有福之人
屏幕前的您就是了，不用懷疑（笑）
我們來拆解姜濤學的這首懺悔偈吧：
往昔所造諸惡業，皆由無始貪瞋痴，
從身語意之所生，一切我今皆懺悔。
罪從心起將心懺，心若滅時罪亦亡，
心亡罪滅兩俱空，是則名為真懺悔。
──《華嚴經》
解釋就是
無始以來，我們都被貪嗔癡所污染
任何被貪嗔癡所污染的行為、說話、思想，都被佛陀定義為是不善的、有罪過的、有苦果報的（AN3.112）
對的，業（動機）是非常微細的。如果微細來說，就連我們看到美食，貪心生起，這也是不善業。不過一般我們不會說到那麼細而已
所有這些罪過，無非都是從心中生起的
那當我們覺察到任何貪嗔癡的出現，我們就立即慚愧地懺悔
怎樣懺悔？
在心中決意：知錯了，我以後絕不再犯！
假如我們能夠這樣懺悔
下次我們又要再犯時，心就會記得（=正念出現）這些煩惱，捕捉到它們；煩惱就會立馬縮回去了
根據《阿比達摩》，我們的心是即生即滅的。
所以當生起的貪嗔癡因為我們的正念而被捕捉到、滅掉；我們的心也跟著滅
這就是‘罪從心起將心懺，心若滅時罪亦亡’
當煩惱滅掉時，就只剩下清明的心。
這時我們便知道，我們之前的懺悔真的有效了
這就是‘心亡罪滅兩俱空，是則名為真懺悔’
但請大家記得
業是不能被取消的。如果業真的能被取消，佛陀早就做了，佛陀也不用受晚年頭痛、背痛之苦，僧團也不用給提婆達多分裂了
所以我們一旦造了惡業，就算我們懺悔，也不能將其消除
懺悔的意義在於，我們知錯，決意以後不再做、改過自新
從而斬斷慣性，讓未來變得沒那麼糟而已。
image cred. to Youtube @Fabricote's Life Sharing
Hong Kong friends, please don't underestimate Keung To (姜濤).
If anyone doesn't know who Keung To is?
He is a rising popular singer in Hong Kong.
Of course, Keung To cannot be underestimated!
With such great influence, making so many aunties completely captivated and swoon.
In past lives, he must have accumulated a great deal of merit and wholesome karma.
Now he's even learning Buddhism!
Anyone who can come into contact with Buddhism is someone with karmic affinity with the Buddha from past lives — a blessed person.
You in front of the screen are exactly that; no need to doubt (laughs).
Let's break down the repentance verse that Keung To learned:
往昔所造諸惡業，皆由無始貪瞋痴，
從身語意之所生，一切我今皆懺悔。
罪從心起將心懺，心若滅時罪亦亡，
心亡罪滅兩俱空，是則名為真懺悔。
──《華嚴經》
The explanation is:
Since beginningless time, we have all been polluted by greed, aversion, and delusion.
Any behavior, speech, or thought polluted by greed, aversion, and delusion is defined by the Buddha as unwholesome, sinful, and bearing bitter fruit/results (AN3.112).
Yes, karma (intention/motivation) is extremely subtle. If we speak in fine detail, even when we see delicious food and greed arises, this too is unwholesome karma. However, generally we don't go into such fine detail.
All these transgressions arise from the mind without exception.
So when we notice the arising of any greed, aversion, or delusion, we immediately repent with a sense of shame.
How to repent?
In the mind, make a firm resolution: I know I was wrong, and I will absolutely never do it again in the future!
If we can repent like this,
The next time we are about to commit it again, the mind will remember (i.e., mindfulness arises) these defilements, capture them; the defilements will immediately shrink back.
According to the Abhidhamma, our mind arises and ceases instantaneously.
Therefore, when the arising greed, aversion, or delusion is captured and extinguished by our mindfulness, our mind also ceases along with it.
This is ‘Sin arises from the mind, repent with the mind; when the mind ceases, sin also perishes.’
When the defilements are extinguished, only the clear and luminous mind remains.
At this time, we know that our previous repentance was truly effective.
This is ‘When mind and sin both become empty, that is called true repentance.’
But everyone please remember:
Karma cannot be canceled. If karma could really be canceled, the Buddha would have done it long ago; the Buddha wouldn't have had to suffer headaches and back pain in his later years, and the monastic community wouldn't have been split by Devadatta.
Therefore, once we have created unwholesome karma, even if we repent, we cannot eliminate it.
The meaning of repentance is that we recognize our mistake, resolve not to do it again in the future, and reform ourselves.
Thereby cutting off the habitual tendency, so the future won't be as bad.
image cred. to Youtube @Fabricote's Life Sharing
《四種天眼通外道 The Four Types of Divine-Eye Outsiders (Ascetics with Limited Divine Vision)》
《四種天眼通外道 The Four Types of Divine-Eye Outsiders (Ascetics with Limited Divine Vision)》
在MN136及其義注、複注中，佛陀提到一些很重要的概念
有些有神通的出家人看見人們行十惡而投生惡道的片段
但其實他們的神通是有局限的
他們不知道，在他們看到的那個時間點的之前、之後，他也是可以行十惡業的
或者死時恰巧他生起邪見，認為五蘊是最好的（‘樂’）、有主宰者、造物者
覺得有主宰者、造物者之所以是邪見，是因為
1.實際上無造物主：世間萬法由因緣和合而生（緣起法），並非由任何永恆的上帝或大梵天所創造。梵天自身也是有生有滅、受業力支配的有情，並非真正的主宰。
2.違背業力：相信外在神祇主宰命運，會讓人忽略「自業自受」的真理，以為祈禱、祭祀或依賴神明就能決定來生，從而鬆懈道德修行。
3.常見（sassatadiṭṭhi）：執著這些神靈為永恆不變、至高無上，違背無常法則。
在積集許多不善業時，比較強力的不善業會障礙弱業的果報，而為自己的果報開闢空間
根據《論藏》，臨終時業成熟的優次為：重業>臨死業>慣行業>已作業
而他所做的惡業，將會在今生、下一生、或再之後成熟
佛陀說，不一定所有作十惡的人都會投生惡道
有神通的出家人看見人們行十惡而投生善道的片段；
但其實他們的神通是有局限的
他們不知道，在他們看到的那個時間點的之前、之後，他也是可以行十善業的
或者死時恰巧他生起正見，
若積集不善業，而在臨死時又造善業，則該善業會障礙不善業的果報，而為自己的果報開闢空間
所以不一定所有作十惡的人都會投生善道
而所做的惡業會在此生、下一生、或再之後成熟為果報
有神通的出家人看見人們行十善而投生善道的片段；
但其實他們的神通是有局限的
他們不知道，在他們看到的那個時間點的之前、之後，他也是可以行十善業的
或者死時恰巧他生起正見，
若積集許多善業時，強力的業會障礙弱業的果報，而為自己的果報開闢空間
佛陀說，不一定所有作十善業的人都會投生善道
有神通的出家人看見人們行十善而投生惡道的片段；
但其實他們的神通是有局限的
他們不知道，在他們看到的那個時間點的之前、之後，他也是可以行十惡業的
或者死時恰巧他生起邪見，
若積集善業，而在臨死時又造不善業，則該不善業會障礙善業的果報，而為自己的果報開闢空間
佛陀說，不一定所有作十善業的人都會投生惡道
In MN 136 (Mahākammavibhaṅga Sutta) and its commentaries (Aṭṭhakathā and Ṭīkā), the Buddha mentions several very important concepts.
Some ascetics who possess supernormal powers (divine eye) see only a fragment: people committing the ten unwholesome deeds being reborn in a bad destination.
However, their divine eye is actually limited. They do not know that before or after the moment they observed, that person may also have performed unwholesome deeds. Or, at the time of death, the person happened to arise a wrong view, believing that the five aggregates are the best (supreme and pleasurable), and that there is a controller or creator of the world.
**Why believing in a controller or creator is a wrong view:**
1. In reality, there is no creator: All phenomena in the world arise through the coming together of conditions (Dependent Origination). They are not created by any eternal God or Great Brahma. Brahma himself is a sentient being who is subject to birth and death and governed by kamma — he is not a true ruler or creator.
2. It contradicts the law of kamma: Believing that external deities control one’s destiny causes people to overlook the truth of “one reaps what one sows.” They may think that prayer, rituals, or reliance on gods can determine their next life, thus relaxing their moral practice.
3. Eternalism (sassatadiṭṭhi): Clinging to these deities as eternal, unchanging, and supreme contradicts the principle of impermanence.
When many unwholesome deeds have been accumulated, the stronger unwholesome kamma will obstruct the results of weaker kamma and create space for its own fruition.
According to the Abhidhamma, the order of kamma ripening at the time of death is:
**Weighty kamma > Death-threshold (near-death) kamma > Habitual kamma > Stored (previously performed) kamma.**
The evil deeds that person performed will bring their results in this life, the next life, or in subsequent lives.
The Buddha said: It is **not** the case that all who perform the ten unwholesome deeds will necessarily be reborn in bad destinations.
---
Some ascetics with divine eye see only a fragment: people committing the ten unwholesome deeds being reborn in a good destination.
However, their divine eye is limited. They do not know that before or after the observed moment, that person may also have performed wholesome deeds, or that at the moment of death the person happened to arise right view.
If, after accumulating much unwholesome kamma, one performs wholesome kamma near death, that wholesome kamma can obstruct the results of the unwholesome kamma and create space for its own fruition.
Therefore, it is **not** the case that all who perform the ten unwholesome deeds will necessarily be reborn in good destinations. The evil deeds they did will still mature into results in this life, the next life, or in later existences.
---
Some ascetics with divine eye see only a fragment: people performing the ten wholesome deeds being reborn in a good destination.
However, their divine eye is limited. They do not know that before or after the observed moment, that person may have performed varying degrees of wholesome deeds, or that at death the person arose right view. When much wholesome kamma has been accumulated, the stronger wholesome kamma will obstruct the results of weaker wholesome kamma and create space for its own fruition.
The Buddha said: It is **not** the case that all who perform the ten wholesome deeds will necessarily be reborn in good destinations.
---
Some ascetics with divine eye see only a fragment: people performing the ten wholesome deeds being reborn in a bad destination.
However, their divine eye is limited. They do not know that before or after the observed moment, that person may also have performed unwholesome deeds, or that at death the person happened to arise wrong view.
If, after accumulating wholesome kamma, one performs unwholesome kamma near death, that unwholesome kamma can obstruct the results of the wholesome kamma and create space for its own fruition.
The Buddha said: It is **not** the case that all who perform the ten wholesome deeds will necessarily be reborn in bad destinations.
史瑞克 Shrek
史瑞克 Shrek
【四年來，菲律賓一名女子定期向一座她以為是笑佛的小型綠色雕像祈禱。這座雕像擺放在她家中的神壇上，她每天向它上香、默默獻上虔誠，從未懷疑過它的真正來歷。
一切在一位朋友來訪時改變了——朋友一眼認出這座雕像其實是知名動畫角色史瑞克（Shrek）。據報導，這位女子並沒有感到尷尬或生氣，反而大笑起來，並選擇繼續她的日常儀式。她解釋道，祈禱背後的意圖比物件本身更重要。】
cred. to Things You Don't Know
她其實一點都沒錯😆, 佛陀曾說：'我說：業即是思/意志/動機' ( Cetanāhaṃ, ……kammaṃ vadāmi) AN6.63
她的動機在禮敬彌勒菩薩，不是在禮敬史瑞克
她的功德沒有少到，她還一直繼續透過禮敬、供養彌勒菩薩而獲得許多功德，善哉！🙏🙏
For four years, a woman in the Philippines regularly prayed to a small green statue that she believed was the Laughing Buddha. The statue sat on the altar in her home, and every day she would light incense to it and silently offer her sincere devotion, never once doubting its true identity.
Everything changed when a friend visited — the friend immediately recognized that the statue was actually the famous animated character Shrek. According to reports, the woman felt neither embarrassed nor angry. Instead, she burst out laughing and chose to continue her daily ritual. She explained that the intention behind the prayer is more important than the object itself.
(Cred. to Things You Don't Know)
She is actually completely right. The Buddha once said:
“I say: kamma is intention/volition”
(Cetanāhaṃ, ……kammaṃ vadāmi) — AN 6.63
Her motivation was to pay respect to Maitreya Bodhisattva (the Laughing Buddha), not to Shrek.
Her merits have not diminished in the slightest. She continues to gain great merit through her ongoing acts of reverence and offerings to Maitreya Bodhisattva. Sadhu! 🙏
回答關於祝福與慈心的問題… Answering questions about blessings and loving-kindness (mettā)…
回答關於祝福與慈心的問題… Answering questions about blessings and loving-kindness (mettā)…
🪷 … Answering questions about blessings and loving-kindness (mettā) …
**Devotee**: How do a monk’s blessings or giving of blessings and the radiating of loving‑kindness affect a person’s merit‑pāramī and kamma?
**Ajahn Golf**: When everyone does good deeds, the monks’ giving of blessings is an expression of appreciation and rejoicing (anumodanā).
In the various blessing chants, there are also verses of rejoicing and mentions of the beneficial fruits of merit that a person will receive from performing those good deeds.
If we have not done any meritorious deeds or created any wholesome kamma, then even if monks sit and bless us all day long, it means nothing. Even if the teacher sits and blesses until his voice is hoarse, no one will go to heaven, because we have not created merit and goodness by ourselves.
Therefore, the best blessing is for us to actually perform good deeds and create merit ourselves.
If we have done meritorious deeds—such as offering food in the alms bowl, etc.—even if the monks do not give us blessings in Pāli, we will still receive the beneficial results of that action.
Once everyone has created merit and done good, the monks’ rejoicing and blessings are like adding encouragement and inner strength to all.
As for the teachers and elders radiating loving‑kindness to us, as far as I know, there are two ways:
1. **General, non‑specific loving‑kindness**: directing the mind toward all sentient beings without limit or measure.
2. **Specific loving‑kindness**: in some cases, when a disciple is in trouble with a particular issue and comes to ask for the teacher’s compassion, the teacher focuses and radiates loving‑kindness specifically to that person.
As for the senior monks and great elders, what method or style they use to radiate loving‑kindness—I cannot answer that, because I do not know their attainments.
For myself, if I am to radiate loving‑kindness and give blessings, I try to calm the mind, gather it into concentration, recollect the wholesome merits, good deeds, and the pāramī of the Dhamma that I have practised, and then send them out as loving‑kindness and blessings through the flow of the mind.
However, I do not know whether this method actually works for the recipient, or whether they receive it or not.
I simply do it according to my understanding; but what I am certain of is that the goodness I recollect truly exists, because I have actually cultivated it.
As for whether it can alleviate the results of kamma, that depends on that particular kamma. If that kamma allows an opportunity for good kamma to assist, it may be alleviated to some extent, but it cannot completely erase or change all kamma.
In other words, according to the law of kamma, no deity, god, powerful being, or even any Buddha can erase the unwholesome kamma that a person has already done. In this world, no one has the power to prevent the evil results of another’s actions.
As for the blessings, loving‑kindness, and encouragement given by monks and teachers—from a non‑superstitious perspective—all these blessings are encouragement; they strengthen our minds.
Consider this analogy: The weight of bad kamma remains the same, but if our mind lacks sufficient strength, when that kamma ripens, we will feel it as extremely heavy and suffer great mental impact.
But if the same weight of kamma occurs while our mind is endowed with mindfulness, wisdom, and strong determination, we can bear that suffering with ease, so much so that the burden of kamma seems to lighten considerably.
Our kammic creditors are like bullies who constantly seek to harm us. If we lack the power of Dhamma, the power of merit, the power of goodness, and the support from the blessings and loving‑kindness of our teachers, it is as if we have to fight them alone.
But if we have virtue, Dhamma, merit, goodness, and the compassionate blessings of our teachers, it is like having many people protecting and helping us, even though bullies may still come to threaten us.
From what I have explained, do you understand about blessings and loving‑kindness from teachers?
If you understand it this way, it is sufficient—so that you will not become superstitious about invisible miraculous powers…
#Cool Dhamma
#Easy Dhamma
🌿 Ven. Surawut Khemacitto (Ajahn Golf)
Wat Pa Anuttaro, Si Bun Rueang District, Nong Bua Lam Phu Province
Credits to a ศิษย์ วัดป่าอนุตตโร
《醫院裡的醫生和護士 Doctors and Nurses in the Hospital》
《醫院裡的醫生和護士 Doctors and Nurses in the Hospital》
隆波依然還很可憐在醫院的醫生和護士，一整天看到的都是不美不漂亮的事物，真的很可憐，這是舊的惡業現前，看到的全都是不好的事物。
健康的、美的人不會來找醫生看的，只有生病的人、流濃水的人，醫生就會看到不淨。一整天看到不淨。
看到不好的事物是因為惡業現前了。
如果醫生曾經修行過，這就是好事。這是很好的教材了。
就像佛陀帶出家人看死去的妓女，看到的全是不美不漂亮。
--隆波帕默
2026.05.31
Luang Por still feels pity for the doctors and nurses in the hospital. All day long, they see nothing beautiful or pleasing—truly pitiable. This is old *kamma* manifesting; they see only unpleasant things.
Healthy, beautiful people don't come to see doctors. Only the sick come—those with oozing wounds. So doctors see nothing but impurity. All day long, they see impurity.
Seeing unpleasant things is because old *kamma* has manifested.
If a doctor has previously practiced the Dhamma, this is a good thing. It is excellent material for learning.
It's like when the Buddha led the monks to see a dead prostitute—all they saw was nothing beautiful or pleasing.
— Luang Por Pramote
May 31, 2026
業力是多倍奉還的 *kamma* returns manifold.
業力是多倍奉還的 *kamma* returns manifold.
業
不是您做一樣東西，就得回同等的回報
而是您做一樣東西，就得多倍的回報
為什麼會這樣？
這要有阿比達摩《論藏》的知識
我們的心是剎那生滅的
一剎那有多長？
非常非常短，比一秒短太多了
當我們做一個行為的時候，已經有無數的心在生滅
負責造業的，叫速行心
它們是七個七個一組的
第一顆速行心所造的業，如果遇到適當的緣，會在當生成熟為果報。如果沒有遇到，就會成為無效業
第七顆速行心所造的業，如果遇到適當的緣，會在下一生成熟為果報。如果沒有遇到，就會成為無效業
其餘五顆速行心，如果遇到適當的緣，會在下下世或之後成熟
試想像，單單只是一秒鐘，有多少剎那、多少七組的速行心過去了啊！
所以如果我們造業的對象是德行崇高的話，是可以結成無數倍、無數世的果報的
當我們知道這個事實的時候，
就應該小心自己的一言一行，所思所想
因為業是多倍奉還的
**Kamma**
It is not that when you do something, you get an equal return.
Rather, when you do something, you receive a manifold return.
Why is this?
To understand this, we need the knowledge contained in the *Abhidhamma Pitaka*, the "Basket of Higher Doctrine."
Our mind arises and ceases momentarily, from moment to moment.
How long is a moment (*khana*)?
Extremely, extremely brief—far shorter than a second.
When we perform an action, countless moments of mind have already arisen and ceased.
The minds responsible for creating *kamma* are called *javana cittas* (impulsion consciousnesses).
They occur in groups of seven.
- The *kamma* created by the **first** *javana citta*, if it encounters the right conditions, will ripen as a result in this very lifetime. If it does not encounter such conditions, it becomes *ahosi kamma* (ineffective kamma).
- The *kamma* created by the **seventh** *javana citta*, if it encounters the right conditions, will ripen as a result in the next lifetime. If it does not encounter such conditions, it becomes *ahosi kamma* (ineffective kamma).
- The *kamma* created by the **remaining five** *javana cittas*, if it encounters the right conditions, can ripen at any time from the second future existence onwards, for an indefinitely long period. It will never become defunct.
Just imagine—in a single second, how many moments have passed? How many groups of seven *javana cittas* have already occurred?
Therefore, if the recipient of our action is a person of great virtue, the result can multiply into countless times, spanning countless lifetimes.
When we understand this truth,
we should be mindful of our every word, every deed, and every thought.
Because *kamma* returns manifold.
《愛是無常的 Love is Impermanent》
《愛是無常的 Love is Impermanent》
有一個真實的案例，隆波曾經遇到過。
有一個女眾，她跟隆波學法。她修行很棒，她特別愛自己的爸爸。
她的爸爸去世了，然後她就打坐。她就說：‘誒，我打坐功德很多，希望爸爸來接受功德。’
一旦發願完，很快狗就從巷子頭叫起來了。鬼習慣性地順著路走過來了。
他就從巷子頭走過來，一排的狗就一直在叫，然後離她的房子越來越近。特別愛自己爸爸的女兒嚇一跳，讓爸爸來接受功德，爸爸真的來了，然後嚇一跳，馬上告訴爸爸：‘爸爸，爸爸，不用來，不用來，太累了，我把功德送給您’
這是特別愛的，一旦死去就討厭、厭倦。
討厭身體還不夠，還討厭心。
心來拜訪，就害怕了，不想要了。
一旦我們修行，就會明白自己的實相
--隆波帕默
2026.05.31
There is a true story that Luang Por once encountered.
There was a female lay practitioner who came to Luang Por to learn the Dhamma. Her practice was excellent. She loved her father very much.
When her father passed away, she sat in meditation and thought: "I have accumulated a great deal of merit from my meditation. I hope my father will come and receive this merit."
No sooner had she made this wish than dogs began barking from the head of the alley. The ghost naturally follow the path and walk along it.
So he came walking from the head of the alley, with a row of dogs barking incessantly, drawing closer and closer to her house. The daughter, who loved her father so much, was startled. She had invited her father to receive her merit, and he had actually come. Startled, she immediately said: "Father, Father, no need to come, no need to come, it's too tiring. I will dedicate the merit to you."
This is someone she loved dearly. But once he died, she felt aversion and weariness.
It's not enough to feel aversion toward the body; she also felt aversion toward the mind.
When the mind came to visit, she became afraid and no longer wanted it.
Once we practice, we will come to understand our own true nature.
— Luang Por Pramote
May 31, 2026
《迴向給戰死的士兵 Dedication of Merit to Fallen Soldiers》
《迴向給戰死的士兵 Dedication of Merit to Fallen Soldiers》
提問者：「尊敬的隆波，今天弟子帶來了一套大套的僧伽施食供養給您，希望能迴向給Rom Klao村的軍人、警察以及英勇犧牲者，無論是在世的還是已故的。弟子之後還會再來供養僧伽施食。想請教隆波，我這次這樣做，對於在世者和已故者是否有效果呢……？」
Wat Tha Sung 魯士佛（隆波）：「肯定有效，特別是對Wat Tha Sung（笑）。事實上，這對他們是有效的。特別是對於那些已經去世的人，師父說四分之三的人能夠收到。那些準備好接收的人佔四分之三，但另外四分之一無法接收。知道為什麼嗎？因為他們沒有準備好接收（笑）。」
提問者：「呃……這點令人懷疑啊，那些去打仗的人，他們必須互相殺戮致死，這樣的心是善的嗎？」
Wat Tha Sung 魯士佛（隆波）：「怎麼會沒有呢？『善』（kusala）的意思是『明智』，對吧？首先，他們需要津貼，也得到了津貼，對嗎？事實上，戰鬥的人們並不互相憎恨，沒有所謂的『憤怒』，那時候沒有憂悲苦惱的情緒。每個人都在盡自己的職責。
其次，信奉任何一種宗教的戰士，在要作戰時，會想到生命可能會死亡。如果以我們（佛教徒）為例，就會憶念佛。你會看到僅僅30名士兵，卻有相當於兩個師的『佛』去幫助作戰。知道為什麼嗎？每個人脖子上都掛滿了三串（佛牌之類的聖物）。我親身遇過，我曾去探望過邊境巡邏警察。
在要去（作戰）之前，他們會憶念佛；在要開槍互相射擊之前，他們也會憶念佛。這發生在某個時期。在越南（軍隊）即將崩潰的時候，他們戰鬥得很激烈。再過兩三天就會潰敗。我潛行到一個十字路口，那是一個通往地獄、天堂、梵天界的分岔路口。我遇到了四五十人，他們坐在那裡。我問他們為什麼坐在那裡，他們說：『我坐在這裡等著看人下地獄，但人數很少。』於是我就帶隊去閻羅王的處所，去問普陀叔（閻羅王）：『普陀叔，我想知道，這兩三天越南人死了很多，但為什麼經過我面前下地獄的人卻這麼少？』
普陀叔於是說：『那些傢伙怕死。在他們要互相射擊或正在射擊時，他們的心憶念起頸上的佛。有些人憶念起家中的母親。這些全都是善的心念。他們一死，就立刻上天堂，看到了嗎？』」
【弟子天眼透視案件的紀錄：守護身後人的心念轉化為大功德】
「…後來，有幾位Uthai Witthayakhom學校的學生來修習禪定。他們去到閻羅王的處所。那些死去的士兵，閻王就他們所造的惡業進行審問，每一項都正確無誤。當事人自己也承認確實造了惡業。當問到關於善業的部分時，也同樣正確。但是，有一位士兵對其中一點提出了異議，他說：
『您沒有提到我作戰是為了後方的百姓。我作戰，並不是對這片土地有所企圖，也不是期望得到爵位頭銜。我主要是希望能守護後方的親友，讓他們安居樂業。這一點，是功德啊！』
普陀叔（閻羅王）猛地拍桌（讚賞道）：『這傢伙非常棒！你先上天堂去吧！』然後那個學生就跟著他去了。到了那裡，學生發現那座天界宮殿並不像其他的宮殿那般明亮，有點陰鬱，就是有點黯淡，不是很光亮。連他自己身上的天界裝飾品也不夠燦爛。
於是學生就請教那位士兵：「如果供養僧伽施食給你，你要不要？」他回答說要，而且非常高興。但學生沒有（供養的）資金。那位士兵就說：『現在，正在修習禪定的人，禪定的功德是非常強大的。你願意用這份禪定功德迴向給我嗎？』他回答說願意，而且非常高興。於是學生當下就將禪定功德迴向給他。一迴向完畢，他的天界宮殿立刻變得明亮燦爛起來，他自己的裝飾品也變得光亮了。由此可知，這些人是準備好接收功德的。這個故事告訴我們，互相射擊戰鬥而死之後，也是可以上天堂的…」
📖 來源：關於迴向功德給英勇犧牲者的法語開示，摘錄自烏泰他尼府Wat Tha Sung出版的《隆波問答佛法特別版》
**Questioner:** "Respected Luang Por, today your disciple has brought a large set of Sanghadana (offerings to the Sangha) to present to you, wishing to dedicate merit to the soldiers, police, and heroes of Ban Rom Klao village, both the living and the deceased. I will continue to bring Sanghadana offerings in the future. I would like to ask Luang Por: will doing this have any effect on the living and the dead?"
**Luang Por Ruesi Lingdam, Wat Tha Sung:** "It definitely has an effect, especially for Wat Tha Sung (laughs). Actually, it does have an effect on them. Especially for those who have already passed away, the monks say that three out of four can receive it. Those who are ready to receive it are three-fourths, but the other one-fourth cannot receive it. Do you know why? Because they are not ready to receive it (laughs)."
**Questioner:** "Uh… this is questionable, isn't it? Those who go to war have to kill each other to death. Is such a mind kusala (wholesome)?"
**Luang Por Ruesi Lingdam, Wat Tha Sung:** "Why wouldn't it be? Kusala means 'wise', right? First of all, they need their allowance, and they get it, right? In truth, people fighting are not angry with each other; there is no 'anger'. There is no sorrow or distress at that time. Everyone is doing their duty.
Secondly, a warrior who follows any religion, when about to enter battle, thinks that his life might be lost. In our case (as Buddhists), we recollect the Buddha. You will see that with just 30 soldiers, there are the equivalent of two divisions of 'Buddhas' helping them fight. Do you know why? Each person has three full strings (of amulets, etc., around their neck). I have experienced this myself. I once visited the border patrol police.
Before going into battle, they recollect the Buddha. Before shooting at each other, they also recollect the Buddha. This happened at one time. When the Vietnamese were about to break, they fought fiercely. In another two or three days, they would be defeated. I snuck to a crossroads, a fork leading to hell, heaven, and the Brahma world. I met 40-50 people sitting there. I asked why they were sitting there. They said, 'I am sitting here waiting to see people go to hell, but the numbers are very few.' So I led the group to Yama's realm and asked Phu Tho (Uncle Phut, the Lord of Death): 'Uncle, I want to know: in these two or three days, many Vietnamese have died, but why are there so few people passing by here going to hell?'
Uncle Phut then said: 'Those fellows are afraid of death. Before they shoot each other or while shooting, their minds recollect the Buddha around their necks. Some recollect their mother at home. All of these are wholesome mental states. As soon as they die from being shot, they go straight to heaven. See?'"
**[A Disciple's Psychic Vision Record: The Mind Protecting Those Behind Transforms into Great Merit]**
"…Later, there were some students from Uthai Witthayakhom School who came to practice meditation. They went to Yama's realm. Regarding the dead soldiers, Yama interrogated them about the evil deeds they had done, and every single item was correct. The individuals themselves admitted that they had indeed done evil. When it came to the matter of merit, that was also correct. But one soldier objected on one point, saying:
'You didn't mention that I fought for the people behind the lines. I fought not because I had expectations regarding this territory, nor did I hope for ranks or titles. I primarily hoped to protect my relatives behind the lines so they could live in peace and happiness. This point is merit, sir!'
Uncle Phut (Lord Yama) slammed the table (in appreciation): 'This fellow is excellent! You go to heaven first!' Then that student followed him. When he arrived, the student saw that this celestial mansion was not as bright as the other mansions; it was somewhat gloomy, a bit dull, not very radiant. Even his own divine ornaments were not bright.
So the student asked that soldier: 'If I were to offer Sanghadana (alms to the Sangha) for you, would you want it?' He said he would, and was very happy. But the student had no funds (to make the offering). Then the soldier said: 'At this moment, the person practicing meditation has merit from meditation that is very powerful. Would you be willing to dedicate this merit from meditation to me?' He said he would, and was very happy. So the student immediately dedicated the merit from his meditation to him. As soon as the dedication was complete, his celestial mansion became radiant and brightly shining instantly, and his own ornaments also became bright. This shows that these people are ready to receive merit. This story teaches us that after shooting each other and dying, one can still go to heaven…"
📖 **Source:** Dhamma discourse on dedicating merit to heroes, excerpted from the book "Luang Por Answers Dhamma Questions – Special Edition" of Wat Tha Sung, Uthai Thani Province.
嘲笑別人的業力 Kamma of mocking others
嘲笑別人的業力 Kamma of mocking others
業力的規律大致就是，
您嘲笑什麼，就變什麼
這是有經典依據的
佛陀時代的Khujjuttarā天生駝背。為什麼？過去世，有位獨覺佛稍微有點駝背。那時Khujjuttarā是位侍女，她披上一塊毛毯，拿著一個黃金的容器說‘我們的獨覺佛就是這樣這樣到處走的’，駝著背模仿那位獨覺佛行走的樣子給別人看。該業導致她天生駝背。（DhpA.21-23）
周利槃陀伽（Cūḷapanthaka）曾在迦葉佛時期出家，是個聰慧的人，當另一位愚鈍的比庫學習經教時，他嘲弄了對方。這位比庫因為他的嘲笑，感到羞愧，就不再學習經教，不再誦習了。由於這個業，他一出家就變得愚鈍了，每背一句就忘了前一句。他為了記住這首偈頌，努力了超過四個月。(DhpA.25)
隆波帕默曾經提醒，就算一個人證得初果，但去嘲笑別人：這人學法呆頭呆腦，真不開竅。嘲笑他人而後再次出生時，自己學法就會艱難。雖然曾經見法，曾經有波羅蜜，但接下來，要跨越每一階的體證，都會異常艱難。
嘲笑別人雖然沒有破戒，但仍有業力
稍有不慎，未來就會變成您現在所輕視的人了
The general principle of kamma is roughly this: whatever you mock, you become.
This is based on the scriptures.
In the Buddha's time, Khujjuttarā was born with a hunchback. Why? In a past life, there was a paccekabuddha who had a slight hunchback. At that time, Khujjuttarā was a maidservant. She wrapped a blanket around herself, took a golden container, and said, "Our paccekabuddha walks around just like this." She then imitated the paccekabuddha's hunched-back gait for others to see. That kamma caused her to be born with a hunchback. (DhpA.21-23)
Cūḷapanthaka had been ordained during the time of Buddha Kassapa and was an intelligent person. When another dull bhikkhu was learning the scriptures, he mocked him. Because of his mockery, the bhikkhu felt ashamed, stopped studying the scriptures, and ceased reciting them. Due to that kamma, as soon as Cūḷapanthaka ordained, he became dull-witted; he would forget the previous line as soon as he learned the next. He struggled for over four months just to memorize a single verse. (DhpA.25)
Luang Por Pramote Pamojjo once cautioned that even if one has attained stream-entry, if one mocks others—saying things like, "This person is so dense in learning the Dhamma, truly incapable of understanding"—then when one is reborn after mocking others, learning the Dhamma will become difficult for oneself. Although one may have previously seen the Dhamma and possessed pāramī, from then on, every stage of realization will be exceedingly hard to overcome.
Although mocking others does not break the precepts, it still carries kammic consequences.
If one is not careful, in the future, one may become exactly the kind of person one now looks down upon.
《辱罵聖者的後果 The Consequences of Insulting a Noble One》
《辱罵聖者的後果 The Consequences of Insulting a Noble One》
如果一位我們侮辱、辱罵一位梵行（斷絕淫慾、戒絕性行為）的聖者
佛陀表示，我們將會有十二種惡報之一，不可能不受
1.未達到的（修行成就）不會達到
2.已達到的（修行成就）退失
3.在正法上不得清淨（ANA10.88:不能通達三學）
4.在正法上增上慢，即是自己還未達到，卻誤以為自己有
5.不樂於梵行
6.如果是出家人的話，將會犯大戒波羅夷戒，障礙了出世間法
7.如果是出家人的話，某些戒會有所污染、違犯
8.如果是出家人的話，會還俗
9.生起劇烈的病痛
10.瘋掉
11..死時心智混亂
12.死後墮落惡道 （Ref. AN11.6, 10.88, 5.211 ）
所謂的辱罵，就是以十種咒罵的方式來咒罵人、抹殺聖者之德（ANA10.88）：
你是
1.小偷
2.蠢人
3.癡人
4.駱駝
5.公牛
6.驢子
7.墮地獄者
8.墮畜生者
9.無善道者
10.惡道有望者（DhpA.321-322）
If we insult or revile a noble one who lives the holy life (one who has abandoned sexual desires and uphold celibacy),
the Buddha stated that we will inevitably experience one of twelve negative results. It is impossible to escape them:
1. Any (spiritual) attainment not yet reached will not be reached.
2. Any (spiritual) attainment already reached will be lost.
3. One will not achieve purity in the True Dhamma (according to ANA 10.88: unable to penetrate the Threefold Training).
4. One will have overestimation (adhimāna) regarding the True Dhamma, meaning one mistakenly believes oneself to have attained what one has not.
5. One will find no delight in the holy life.
6. If a monastic, one will commit a major offense (pārājika), obstructing the path to the supra-mundane.
7. If a monastic, one will commit some defiled offense.
8. If a monastic, one will disrobe and return to lay life.
9. One will be afflicted with severe illness.
10. One will go mad.
11. One will die confused, with a muddled mind.
12. After death, one will fall into a state of deprivation. (Ref. AN 11.6, 10.88, 5.211)
What is meant by "reviling"? It means cursing someone or denying the virtues of a noble one by using ten kinds of abusive speech (AN 10.88), calling them:
1. Thief
2. Fool
3. Idiot
4. Camel
5. Bull
6. Donkey
7. One bound for hell
8. One bound for the animal realm
9. One with no good destination
10. One destined for a bad destination (DhpA.321-322)
consequence : harms or falsely accuses a person who is innocent and pure 後果：傷害、誣陷清淨無罪的人
consequence : harms or falsely accuses a person who is innocent and pure 後果：傷害、誣陷清淨無罪的人
如果誰傷害、誣陷清淨無罪的人
佛陀說，他將會有十種後果之一：
1.遭受劇烈痛苦
2.死亡
3.嚴重的疾病
4.瘋掉
5.遭到國王/政府的迫害
6.遭遇嚴苛的誣陷
7.親族毀滅
8.財富潰散
9.火燒家宅
10.死後墮入地獄（AP1.4）
If anyone harms or falsely accuses a person who is innocent and pure,
the Buddha said they will experience one of ten consequences:
1. Suffering intense pain
2. Death
3. A serious illness
4. Going insane
5. Being persecuted by the king or government
6. Facing severe false accusations themselves
7. Destruction of their family
8. Loss of their wealth
9. Their house being consumed by fire
10. After death, falling into hell (AP1.4)
修行促成現世報？ Practice leads to instant kamma?
修行促成現世報？ Practice leads to instant kamma?
隨著我們不斷修行
戒定慧越來越強、未來世變得越來越少
我們今生隨後所造的惡業，很有可能會在今生直接成熟（Ref. AN3.101）
千萬不要覺得是壞事
其實是好事來的
當我們戒定慧越來越強時，我們的心就越來越平靜和快樂
此時惡業報下來我們將不會有太大感受；或者就好像一隻螞蟻要打我們那樣，什麼都感受不到😂
但如果我們沒有修行，就不一樣說法了
這個惡業很可能會在死時成熟，一下子就拉我們下地獄了
我們要哪樣？
As we continue to practice,
our precepts (sīla), stillness (samādhi), and wisdom (paññā) grow stronger, and our future lives become fewer and fewer.
The unwholesome kamma we create in this present life may very well ripen for us directly in this very life (Ref. AN3.101).
Please do not think of this as a bad thing.
In truth, it is a good thing.
When our precepts, stillness, and wisdom grow stronger, our minds become increasingly peaceful and happy.
At that time, when unwholesome kamma ripens, we will not feel it very much; it will be like an ant trying to strike us—we won't feel a thing 😂
But if we do not practice, the story is completely different.
That unwholesome kamma is likely to ripen at the moment of death, dragging us straight down to hell in an instant.
Which would we prefer?
《各種果報 Various kammic results》
《各種果報 Various kammic results》
#ทาน（布施）的果報是獲得供養與尊敬； #持戒的果報是帶來多種多樣的快樂；
#修行止觀與研習佛法的果報是生起智慧，變得聰明；而痛苦的果報，例如 #殺生的果報，會使人短命夭折； #偷盜的果報，則使財物受損；
#邪淫的果報，會使子女或管轄的人難以教導、不聽從勸誡，無論如何引導都不肯聽信； #妄語的果報，會在此生中段顯現，說得再好也無人願意傾聽；
#飲酒的果報，會導致頭痛不癒，或患上神經系統疾病，甚至精神錯亂……
#The result of generosity (dāna) is receiving offerings and respect; #The result of observing moral precepts (sīla) brings various kinds of happiness;
#The result of mental cultivation (bhāvanā) and studying the Dhamma is the arising of wisdom and intelligence; As for the results of suffering, #The result of killing (pāṇātipāta) causes a short life span and untimely death; #The result of stealing (adinnādāna) leads to the loss of one's property;
#The result of sexual misconduct (kāmesumicchācāra) makes one's children or those under one's care difficult to teach, disobedient, and unwilling to listen no matter how they are guided; #The result of lying (musāvāda) manifests in the middle of this life, where no matter how well one speaks, no one wants to listen;
#The result of consuming intoxicants (surāmeraya) leads to incurable headaches, nervous system disorders, or even insanity...
Luang Por Phra Rajpramunyana (Luang Por Wat Tha Sung)
《無法接受功德的鬼魂 A ghost who cannot receive merits》
《無法接受功德的鬼魂 A ghost who cannot receive merits》
「……多年前，飛機在普吉島墜毀，死了83人。有人來向我（僧人）供僧，想迴向功德給死者。原本我沒看見，當我提起這件事後，就全部看見了。他們全都現身，因為他們都已經在這裡等著了。
那些鬼魂說，供養僧團布施是好的，但現在還不要接受。請等到更多人來，大家各自做功德。這裡的人修持功德力量很強，他們想要每個人做的功德。他們也懂得找對時機。
於是，
#真正迴向功德的時候
#只有一個人無法接受，就是那位西方人（外國人）。
我問四大天王天的天神：
“#為什麼無法接受？”
天神回答：
“#這個人曾經輕蔑侮辱佛陀，
#沒有機會隨喜功德。”
#他可能曾經跨過佛像之類的吧，
#沒有惡意，
#但輕蔑地以為那是玩偶（娃娃）。
“…Many years ago, a plane crashed in Phuket, killing 83 people. Someone came to offer Sanghadana to me (the monk) in order to dedicate merits to the deceased. At first I didn’t see them, but once I mentioned it, I saw them all. They all appeared because they had already been waiting here.
The spirits said: Offering Sanghadana is good, but right now we don’t want it yet. Please wait until more people come and each person makes their own merit. The power of merit-making here is very strong. They want merits from everyone. They know how to seize the right opportunity too.
Therefore,
#when the merits are truly dedicated
#only one person couldn't receive it: the Westerner (foreigner).
I asked the devas of the Catummaharajika heaven:
“#Why can't he receive it?”
They replied:
“#This person once desecrated the Buddha,
#so he has no opportunity to rejoice in the merits.”
#He might have stepped over a Buddha statue or something,
#without bad intention,
#but he desecrated it by thinking it was just a doll.
From the book *Death Is Not Annihilation… Then Where Do We Go?* page 207
Phra Rajabrahmayana Thera
Luang Pho Ruesi, Wat Thasung
造一點惡業就會下地獄的人 Those who will dragged to hell by little bad kamma
造一點惡業就會下地獄的人 Those who will dragged to hell by little bad kamma
如果我們完全沒有戒定慧，我們只是造一點惡業，就已經可以拖自己下地獄了
就是，例如當我們通姦完後；自己就不斷後悔、痛苦。之後給人抓取坐牢，我們就更加痛苦。
誰人如果恆常處於痛苦、不安的狀態，下輩子就很容易會墮落地獄
但一些人因為大量修習戒定慧，都是造同一個惡業，卻只會有現世報，甚至可能不顯現。
他們一樣通姦完人，遭受懲罰。但同時大量修習戒定慧，讓心遠離精神上的痛苦。因此任何懲罰對於他都好像過眼雲煙、輕描淡寫那樣。當他的精神健康如此好、如此快樂，那麼下一生便很大機會投生到天界。
假如他可以證悟涅槃，甚至不會再有下一世去承受惡報。 （Ref. AN3.101）
If we completely lack precepts(sīla), stillness (samādhi), and wisdom (paññā), even a minor misdeed we commit can drag us down to hell.
For instance, after committing adultery, we are constantly plagued by regret and suffering. Then, if we are caught and imprisoned, the torment intensifies further.
Anyone who dwells perpetually in a state of agony and unrest is very likely to be reborn in hell in the next life.
However, for some individuals who have extensively cultivated precepts(sīla), stillness (samādhi), and wisdom (paññā), even if they commit the same misdeed, they may only experience its consequences in this present life, or the effects might not even manifest at all.
They too commit adultery and face punishment. Yet, through their substantial practice of precepts(sīla), stillness (samādhi), and wisdom (paññā), their minds remain detached from mental anguish. Therefore, any punishment seems to them fleeting and trivial.
When their mental state is so healthy and joyful, it is highly probable that in their next life they will be reborn in a heavenly realm.
If they attain Nibbāna, there will not even be a next life in which to experience the results of that evil kamma. (Ref. AN3.101)
擺脫嘲笑別人的惡報 escape from the kammic result of laughing at people
擺脫嘲笑別人的惡報 escape from the kammic result of laughing at people
在這裡要幫大家擺脫某些惡業
由出生到現在，我們都有出於我慢--覺得我高你低--而嘲笑別人，對嗎？
這些業是有機會在當生成熟的
例如我們笑人窮；將來就會變窮，然後有人來笑回我們；或者有比我們更富有的人笑我們；或者沒人笑，但我們會因為沒人那麼有錢而感到很自卑，沒面見人
我們笑人地位低賤；將來就會變得地位低賤，然後有人來笑回我們；或者有比我們更高貴的人笑我們；或者沒人笑，但我們會因為沒人那麼尊貴而感到很自卑，沒面見人
我們笑人得不到讚賞；將來就會變得沒人讚賞，然後有人來笑回我們；或者有比我們得到更多讚賞的人笑我們；或者沒人笑，但我們會因為沒人得到那麼多讚賞而感到很自卑，沒面見人
我們笑人沒有權勢；將來就會變得沒權勢，然後有人來笑回我們；或者有比我們得到更有權勢的人笑我們；或者沒人笑，但我們會因為沒人得到那麼大權勢而感到很自卑，沒面見人
我們笑人身體弱；將來就會變得身體弱，然後有人來笑回我們；或者有比我們得到更強壯的人笑我們；或者沒人笑，但我們會因為沒人得到那麼強壯而感到很自卑，沒面見人
我們笑人蠢；將來就會變蠢，然後有人來笑回我們；或者有比我們更聰明、更有智慧的人笑我們；或者沒人笑，但我們會因為沒人得到那麼聰明有智慧而感到很自卑，沒面見人
我們笑人痛苦；將來就會變得痛苦，然後有人來笑回我們；或者有比我們更快樂的人笑我們；或者沒人笑，但我們會因為沒人得到那麼快樂而感到很自卑，沒面見人
來到宗教？ 一樣！
我們笑人沒品、戒定慧差；將來就會變得沒品、戒定慧差，然後有人來笑回我們；或者有比我們更有德行、更有戒定慧的人笑我們；或者沒人笑，但我們會因為沒人那麼有德行、有戒定慧而感到很自卑，沒面見人
我們笑人知得少、不通曉經典；將來就會變得知得少、不通曉經典，然後有人來笑回我們；或者有比我們知得更多、更通曉經典的人笑我們；或者沒人笑，但我們會因為沒人知得多、通曉經典而感到很自卑，沒面見人
我們笑人布施得少、功德小；將來就會變得布施得少、功德比人小，然後有人來笑回我們；或者有比我們布施做得更多、更大功德的人笑我們；或者沒人笑，但我們會因為沒人布施得那麼多、那麼大功德而感到很自卑，沒面見人
怎樣擺脫這些惡業？ 它們何時成熟就不是我們可以決定的
但我們可以在它們成熟時不痛苦
我們過去笑人窮，是因為我們執著財富而生起傲慢之心；假如我們能夠透過修習戒定慧而去除對財富的執著、去除我慢，那麼將來惡報來臨時我們將一點痛苦都沒有，保持快樂和平靜
我們過去笑人地位低賤、不受尊重，是因為我們執著地位和尊重而生起傲慢之心；假如我們能夠透過修習戒定慧而去除對地位和尊重的執著、去除我慢，那麼將來惡報來臨時我們將一點痛苦都沒有，保持快樂和平靜
我們過去笑人得不到讚賞，是因為我們執著讚賞而生起傲慢之心；假如我們能夠透過修習戒定慧而去除對讚賞的執著、去除我慢，那麼將來惡報來臨時我們將一點痛苦都沒有，保持快樂和平靜
我們過去笑人得不到讚賞，是因為我們執著讚賞而生起傲慢之心；假如我們能夠透過修習戒定慧而去除對讚賞的執著、去除我慢，那麼將來惡報來臨時我們將一點痛苦都沒有，保持快樂和平靜
我們過去笑人沒權勢，是因為我們執著權勢而生起傲慢之心；假如我們能夠透過修習戒定慧而去除對權勢的執著、去除我慢，那麼將來惡報來臨時我們將一點痛苦都沒有，保持快樂和平靜
我們過去笑人身體弱，是因為我們執著健康而生起傲慢之心；假如我們能夠透過修習戒定慧而去除對健康的執著、去除我慢，那麼將來惡報來臨時我們將一點痛苦都沒有，保持快樂和平靜
我們過去笑人蠢，是因為我們執著聰明智慧而生起傲慢之心；假如我們能夠透過修習戒定慧而去除對聰明智慧的執著、去除我慢，那麼將來惡報來臨時我們將一點痛苦都沒有，保持快樂和平靜
我們過去笑人痛苦，是因為我們執著苦樂而生起傲慢之心；假如我們能夠透過修習戒定慧而去除對苦樂的執著、去除我慢，那麼將來惡報來臨時我們將一點痛苦都沒有，保持快樂和平靜
我們過去笑人沒品、戒定慧，是因為我們執著德行、戒定慧而生起傲慢之心；假如我們能夠透過修習戒定慧而去除對德行、戒定慧的執著、去除我慢，那麼將來惡報來臨時我們將一點痛苦都沒有，保持快樂和平靜
我們過去笑人知得少、不通曉經典，是因為我們執著知識、經典而生起傲慢之心；假如我們能夠透過修習戒定慧而去除對知識、經典的執著、去除我慢，那麼將來惡報來臨時我們將一點痛苦都沒有，保持快樂和平靜
我們過去笑人布施得少、功德小，是因為我們執著布施、功德而生起傲慢之心；假如我們能夠透過修習戒定慧而去除對布施、功德的執著、去除我慢，那麼將來惡報來臨時我們將一點痛苦都沒有，保持快樂和平靜
所以假如我們想擺脫惡業的影響，就要趕快修習戒定慧，淨化自己的心
Here, I want to help everyone escape from certain bad karma.
From birth until now, we have all, out of pride—feeling "I am superior, you are inferior"—mocked others, haven't we?
These karmic actions have the potential to ripen in this very lifetime.
For example:
If we mock someone for being poor, in the future we will become poor ourselves—then others will mock us in return; or people richer than us will mock us; or even if no one mocks us, we will feel deep inferiority and shame simply because we don't have as much wealth as others, unable to face people.
If we mock someone for having low status, in the future we will have low status—then others will mock us in return; or people of higher status will mock us; or even if no one mocks us, we will feel deep inferiority and shame simply because we are not as noble as others, unable to face people.
If we mock someone for not receiving praise, in the future we will receive no praise—then others will mock us in return; or people who receive more praise than us will mock us; or even if no one mocks us, we will feel deep inferiority and shame simply because we don't receive as much praise as others, unable to face people.
If we mock someone for lacking power, in the future we will lack power—then others will mock us in return; or people with greater power will mock us; or even if no one mocks us, we will feel deep inferiority and shame simply because we don't have as much power as others, unable to face people.
If we mock someone for having a weak body, in the future our body will become weak—then others will mock us in return; or people stronger than us will mock us; or even if no one mocks us, we will feel deep inferiority and shame simply because we are not as strong as others, unable to face people.
If we mock someone for being stupid, in the future we will become stupid—then others will mock us in return; or people wiser and more intelligent than us will mock us; or even if no one mocks us, we will feel deep inferiority and shame simply because we are not as intelligent or wise as others, unable to face people.
If we mock someone for being in pain, in the future we will experience pain—then others will mock us in return; or people happier than us will mock us; or even if no one mocks us, we will feel deep inferiority and shame simply because we are not as happy as others, unable to face people.
The same applies when it comes to religion!
If we mock someone for lacking moral character or having poor precepts, stillness, and wisdom, in the future we will lack moral character and have poor precepts, stillness, and wisdom—then others will mock us in return; or people with greater virtue and better precepts, stillness, and wisdom will mock us; or even if no one mocks us, we will feel deep inferiority and shame simply because we are not as virtuous or developed as others, unable to face people.
If we mock someone for knowing little or not understanding the scriptures, in the future we will know little and not understand the scriptures—then others will mock us in return; or people who know more and understand the scriptures better will mock us; or even if no one mocks us, we will feel deep inferiority and shame simply because we don't know as much or understand the scriptures as well as others, unable to face people.
If we mock someone for giving little in charity or having small merit, in the future we will give little and have lesser merit—then others will mock us in return; or people who give more and accumulate greater merit will mock us; or even if no one mocks us, we will feel deep inferiority and shame simply because we don't give as much or have as much merit as others, unable to face people.
How can we eliminate these negative karmic consequences? We cannot control when they will ripen.
But we can ensure that when they do ripen, we experience no suffering.
In the past, we mocked others for being poor because we were attached to wealth and gave rise to pride. If, through cultivating precepts, stillness, and wisdom, we can eliminate attachment to wealth and remove pride, then when the negative karmic fruit arrives in the future, we will feel no pain at all—we will remain happy and peaceful.
In the past, we mocked others for low status or lack of respect because we were attached to status and respect and gave rise to pride. If we can eliminate attachment to status and respect and remove pride through cultivating precepts, stillness, and wisdom, then when the negative karmic fruit arrives, we will feel no pain at all—we will remain happy and peaceful.
In the past, we mocked others for not receiving praise because we were attached to praise and gave rise to pride. If, through cultivating precepts, stillness, and wisdom, we can eliminate attachment to praise and remove pride, then when the negative karmic fruit arrives in the future, we will feel no pain at all—we will remain happy and peaceful.
In the past, we mocked others for lacking power because we were attached to power and gave rise to pride. If we can eliminate attachment to power and remove pride through cultivating precepts, stillness, and wisdom, then when the negative karmic fruit arrives, we will feel no pain at all—we will remain happy and peaceful.
In the past, we mocked others for having a weak body because we were attached to health and gave rise to pride. If we can eliminate attachment to health and remove pride through cultivating precepts, stillness, and wisdom, then when the negative karmic fruit arrives, we will feel no pain at all—we will remain happy and peaceful.
In the past, we mocked others for being stupid because we were attached to intelligence and wisdom and gave rise to pride. If we can eliminate attachment to intelligence and wisdom and remove pride through cultivating precepts, stillness, and wisdom, then when the negative karmic fruit arrives, we will feel no pain at all—we will remain happy and peaceful.
In the past, we mocked others for being in pain because we were attached to pleasure and pain (or happiness and suffering) and gave rise to pride. If we can eliminate attachment to pleasure and pain and remove pride through cultivating precepts, stillness, and wisdom, then when the negative karmic fruit arrives, we will feel no pain at all—we will remain happy and peaceful.
In the past, we mocked others for lacking moral character or having poor precepts, stillness, and wisdom because we were attached to virtue and precepts-stillness-wisdom and gave rise to pride. If we can eliminate attachment to virtue and precepts-stillness-wisdom and remove pride through cultivating precepts, stillness, and wisdom, then when the negative karmic fruit arrives, we will feel no pain at all—we will remain happy and peaceful.
In the past, we mocked others for knowing little or not understanding the scriptures because we were attached to knowledge and the scriptures and gave rise to pride. If we can eliminate attachment to knowledge and the scriptures and remove pride through cultivating precepts, stillness, and wisdom, then when the negative karmic fruit arrives, we will feel no pain at all—we will remain happy and peaceful.
In the past, we mocked others for giving little in charity or having small merit because we were attached to giving and merit and gave rise to pride. If we can eliminate attachment to giving and merit and remove pride through cultivating precepts, stillness, and wisdom, then when the negative karmic fruit arrives, we will feel no pain at all—we will remain happy and peaceful.
Therefore, if we wish to free ourselves from the effects of negative karma, we must quickly cultivate precepts, stillness, and wisdom to purify our minds.
《背後的意圖決定我們所造的業 The motives behind determine the kamma made》
《背後的意圖決定我們所造的業 The motives behind determine the kamma made》
我們要非常謹慎藏在念頭、說話、行為背後的動機
因為佛陀曾說：'我說：業即是思/意志/動機' ( Cetanāhaṃ, ……kammaṃ vadāmi) AN6.63
無論我們自以為想的東西有多好、說的東西有多好、做的東西有多好，一旦我們未能識破背後的貪、嗔、癡，這依然是惡業
例如我們現在帶著私慾和人朋友前、朋友後，那麼未來也會有人帶著私慾和我們朋友前、朋友後，讓我們不舒服、不高興
我們甜言蜜語去騙人，未來也會有人甜言蜜語地騙我們
我們現在做一些看似好的東西，但其實是為了贏別人、牽制別人；那麼未來也會有人對我們做一些看似好的東西，但其實是為了贏我們、牽制我們---我們也會感知到，然後難受
我們現在表面上對人有禮貌，但暗地裡輕藐對方；那麼未來也會有人表面上對我們有禮貌，但暗地裡輕藐我們---我們也會感知到，然後難受
我們現在帶著我慢去取笑人，未來別人也會帶著我慢來取笑我們，讓我們難受。
佛陀時代的Soreyya長老還是在家人時，曾經看到大迦葉長老，長老的身體是金黃色的。Soreyya看見他後就想：「哎呀，這位長老要是成為我妻子就好了，或者我妻子的膚色像這位長老的膚色就好了。」他一生起這個想法，他的男性器官就消失了，女性器官出現了。（DhpA.43）
因為Soreyya這個思想帶著貪，想要長老變性，然後成為自己的妻子；而長老是阿羅漢---對他造的惡業非常非常大，竟然當生立刻結成不可思議的果報了。
他自己就反噬自己的貪業，自己變了性，最後也變成了別人的妻子。
我們現在帶著貪慾想佔有別人，未來別人也會帶著貪慾想佔有我們，讓我們不舒服
我們現在好色的想別人，那麼未來也會有人好色地想我們，讓我們不舒服
我們現在想操控別人，那麼未來別人也會想操控我們，讓我們難受
我們現在說佛理，但是背後是想帶給別人恐懼；那麼未來別人也會說佛理，然後帶給我們恐懼
我們現在好像很正義那樣，但其實背後意圖是為了分化別人；那麼未來也會有人好像很正義那樣，但其實背後意圖是為了分化我們和別人--讓我們難受
我們現在刻意以負面的角度去看人，未來別人也會刻意以負面的角度看我們
我們現在因為想幫別人，但背後帶著想強迫別人一定要跟我們的意圖；那麼未來也會有人想幫我們，但同時也會強迫我們跟他們，讓我們不爽
我們現在帶著惡意挑別人毛病，那麼未來也會有人帶著惡意挑我們毛病
我們現在帶著嗔心斥責、批評別人，未來別人也會帶著嗔心斥責、批評我們
我們現在仰著權勢欺負別人，未來也會有人仰著權勢欺負我們
我們現在刻意傷別人的心，那麼未來別人也會刻意傷我們的心
我們現在刻意讓人後悔難受，那麼未來也會有人刻意讓我們後悔難受
我們現在趁別人低潮時踩多一腳，那麼未來我們低潮時就會有人踩多一腳
我們現在刻意讓人尷尬，那麼未來就會有人來刻意讓我們尷尬
現在我們讓人壓力很大，那麼未來也會有人讓我們壓力很大
我們現在吝嗇，刻意不給like 、不給幫助、不給別人應得的讚賞等等；那麼未來也會有人刻意不給我們like 、不給我們幫助、不給我們應得的讚賞
我們現在因為懶惰而沒有盡好自己對他人的責任；那麼未來也會有人因為懶惰而沒有盡好他們對我們的責任
我們現在因為愚癡而傷害別人，但不知道自己錯；那麼未來也會有人因為愚癡而傷害別人，但不知道自己錯，仍覺得自己是對的
我們現在因為散亂而說個不停，造成他人的困擾；那麼未來也會有人對我們說過不停，對我們造成困擾
我們現在因為散亂而幫人做事考慮不周、闖禍，那麼未來也會有人因為散亂而幫我們做事時考慮不周、闖禍，為我們製造麻煩
所以我們要及時識破所思所說所做---它們背後的動機。因為通常我們是看不到的，沒有一定程度的正念，是看不出來的
當我們真的以良好的動機想、說、做，那麼業力也會在未來讓別人以良好的動機回報我們
We must be extremely cautious about the **motives** hidden behind our thoughts, words, and actions,
because the Buddha once said: "....I declare: kamma is intention/volition/motive" (*Cetanāhaṃ, bhikkhave, kammaṃ vadāmi*) (AN 6.63).
No matter how good we think our thoughts are, how good the words we speak are, or how good the actions we perform seem, if we fail to detect the underlying greed, aversion, or delusion, it remains unwholesome kamma.
For example, if we now befriend others with selfish desires (before and after becoming friends), then in the future, others will also befriend us with selfish desires, making us feel uncomfortable and unhappy.
If we use sweet words to deceive people now, in the future others will use sweet words to deceive us.
If we now do things that appear good but are actually done to outdo others or manipulate them, then in the future others will do things that appear good toward us but actually to outdo or manipulate us—and we will sense it and feel distressed.
If we now appear polite to others on the surface but secretly despise them, then in the future others will appear polite to us on the surface but secretly despise us—and we will sense it and feel distressed.
If we now mock others out of arrogance, in the future others will also mock us out of arrogance, making us feel distressed.
In the Buddha's time, when Soreyya (who later became an elder) was still a layperson, he saw the Elder Mahākaccāna, whose body had a golden hue. Upon seeing him, Soreyya thought: "Oh, if only this elder could become my wife, or if my wife's complexion were like this elder's." As soon as this thought arose, his male organs disappeared and female organs appeared. (Dhammapada Commentary, verse 43)
This was because Soreyya's thought carried greed—he wished for the elder's skin tone for his wife (or for the elder to be his wife). Since the elder was an Arahant, the unwholesome kamma created against him was extremely grave, resulting in an inconceivable fruition right in that very life.
He himself reaped the backlash of his greedy kamma, changing gender and eventually becoming someone else's wife.
If we now harbor greedy desires to possess others, in the future others will harbor greedy desires to possess us, making us uncomfortable.
If we now lustfully fantasize about others, in the future others will lustfully fantasize about us, making us uncomfortable.
If we now want to control others, in the future others will want to control us, making us distressed.
If we now teach the Dhamma but with the underlying intent to instill fear in others, then in the future others will teach the Dhamma and instill fear in us.
If we now act as if we are very righteous but actually intend to divide others, then in the future others will act as if very righteous but actually intend to divide us from others—making us distressed.
If we now deliberately view others in a negative light, in the future others will deliberately view us in a negative light.
If we now want to help others but with the underlying desire to force them to follow our intentions, then in the future others will want to help us but also force us to follow theirs, making us annoyed.
If we now maliciously pick faults in others, in the future others will maliciously pick faults in us.
If we now angrily scold or criticize others, in the future others will angrily scold or criticize us.
If we now rely on power to bully others, in the future others will rely on power to bully us.
If we now deliberately hurt others' feelings, in the future others will deliberately hurt our feelings.
If we now deliberately make others regret or suffer, in the future others will deliberately make us regret or suffer.
If we now kick others when they are down, in the future when we are down, others will kick us.
If we now deliberately embarrass others, in the future others will deliberately embarrass us.
If we now cause others great stress, in the future others will cause us great stress.
If we now are stingy—deliberately withholding likes, help, or deserved praise—then in the future others will deliberately withhold likes, help, or deserved praise from us.
If we now, out of laziness, fail to fulfill our responsibilities toward others, then in the future others, out of laziness, will fail to fulfill their responsibilities toward us.
If we now, out of ignorance, harm others but do not realize our mistake, then in the future others will, out of ignorance, harm us but not realize their mistake, still thinking they are right.
If we now, due to restlessness, talk endlessly and cause disturbance to others, then in the future others will talk endlessly to us, causing us disturbance.
If we now, due to restlessness, help others carelessly and cause trouble, then in the future others will, due to restlessness, help us carelessly and cause trouble for us.
Therefore, we must promptly detect the motives behind what we think, say, and do—because usually we cannot see them; without a certain degree of mindfulness, we cannot detect them.
When we truly think, speak, and act with wholesome motives, then karmic force will also cause others, in the future, to respond to us with wholesome motives.
作惡的藉口 Excuse of commiting bad kamma
作惡的藉口 Excuse of commiting bad kamma
佛陀曾說：'我說：業即是思/意志/動機' ( Cetanāhaṃ, ……kammaṃ vadāmi) AN6.63
相信許多人都會利用這句作為作惡的藉口的，對嗎？😂
做錯事後：哎喲，我又沒有動機，你不應怪我~~~
有時，我們有一絲遲疑--‘這樣會不會造惡業呢？’---但為了順從煩惱，我們反而選擇抹掉那絲遲疑而繼續前行，掩耳盜鈴而已。這樣已經造了惡業了！
有時，其實我們已經有那個邪惡的動機了，只不過我們的正念不夠微細去察覺到它而已
但反而那些戒定慧強的智者、明眼人一看就看穿我們了。當他們斥責我們，我們竟然還辯駁，說自己無意😂 對嗎？ 也犯了妄語了，雖然我們自己不知道
當我們的正念不斷提升，思慮會變得細緻，做事也會多了深思熟慮，會想後果。 想後果是什麼美德？ 愧（Ottappa）呢！
當我們有這個愧心，就會少了許多未來後悔的機會了。
其實當我們不斷後悔，這顯示我們的戒未必持得很好。因為當我們的戒不好時，佛陀說不後悔的近因就被摧毀了（AN11.3）
所以我們要培育這個愧心。
不如這樣說，多些培育戒定慧。因為當我們的正念強時，考慮事情就會比較清楚、謹慎，也不容易犯錯。當我們不犯錯時，就表示我們的戒也好。當我們戒好時，佛陀說後果就是不後悔，然後就會生起欣悅、喜悅、輕鬆、快樂、禪定。當我們有禪定時，就能夠如實地知道和看見--不僅是無常、苦、無我，也能清楚地看見自己和他人微細的動機。
有時我們認為的無心之失，其實已經是有心之失了！只不過我們看不見而已！
就算多微細的動機，未來也將會一再讓我們的心蒙上陰影、遭受痛苦。因此我們務必要小心謹慎！！
The Buddha once said: "I declare: Intention (volition/motivation) is kamma." (Cetanāhaṃ, ……kammaṃ vadāmi) AN6.63
I believe many people would use this quote as an excuse to justify doing bad things, right? 😂
After doing something wrong: "Oh no, I didn't have any bad intention, you shouldn't blame me~~~"
Sometimes, we have a slight hesitation—"Will this create bad kamma?"—but in order to indulge our defilements, we instead choose to brush aside that hesitation and proceed anyway, deceiving ourselves like covering our ears while stealing a bell. In doing so, we've already created bad kamma!
Sometimes, we actually already harbor that evil motivation, but our mindfulness isn't refined enough to detect it.
Yet, wise people with strong precepts, stillness, and wisdom—or those with clear vision—can see right through us at a glance. When they reprimand us, we surprisingly argue back, claiming it was unintentional 😂 Right? And in doing so, we've also committed false speech, even though we ourselves don't realize it.
As our mindfulness continually improves, our thoughts become more refined, and we act with greater deliberation, considering consequences. What virtue is this consideration of consequences? It's moral dread (ottappa)!
When we have this sense of moral dread, we'll have far fewer opportunities for future regret.
In fact, when we keep regretting things, it shows that our precepts may not be well guarded. Because when our precepts are poor, the Buddha said the proximate cause for non-regret is destroyed (AN11.3).
So, we need to cultivate this sense of moral dread.
Better yet, let's put it this way: cultivate more precepts, stillness, and wisdom. Because when our mindfulness is strong, we'll consider things more clearly and cautiously, making fewer mistakes. When we make fewer mistakes, it means our precepts are good. When our precepts are good, the Buddha said the result is non-regret, which then gives rise to gladness, joy, relaxation, happiness, and stillness. When we have stillness, we can know and see things as they really are—not only impermanence, suffering, and non-self, but also clearly see the subtle motivations in ourselves and others.
Sometimes, what we think are unintentional mistakes are actually intentional ones! It's just that we can't see it ourselves!
No matter how subtle the motivation, in the future it will repeatedly cast shadows over our minds and cause us suffering. Therefore, we must be extremely careful and cautious!!
《所有的感受都是過去業的果報嗎？ Are All Feelings the Fruit of Past Kamma?》
《所有的感受都是過去業的果報嗎？ Are All Feelings the Fruit of Past Kamma?》
我們學佛，不要學到沒有Common sense (常識）😂
曾經有人問佛陀是否所有的感受--痛苦、快樂、或者中捨--都是過去造成的呢？
佛陀就立刻否認。
感受可以因為以下八種原因而產生、引起的：
1. 膽汁
2. 痰
3. 風
4. 三者集合
5. 天氣、時節變化
6. 不正當的照料（例如姿勢不良、背重物等等）
7. 突然的襲擊 （例如被人打）
8. 業果報
佛陀說，覺得所有感受都是過去所造成的話，越過了自己所知的，也越過了common sense (約定俗成的真理 saccasammataṃ ）了😂 （Ref. 36.21）
我們不能所有東西都怪是過去業。
過去的業力只是其中一個促成現在條件的因素而已。我們現在是快樂、痛苦、還是不苦不樂，其實是許多許多不可數的條件而組合而成的，而業力僅僅只是其中之一。
例如我們現在「撼頭埋牆」（把頭敲在墻壁上），然後頭腫到好像生了蛋那樣、痛到要進醫院；我們可以怪是業力嗎？😂
人人都知道這只是我們傻而已！😂
這也是佛陀上述所說第6個原因
例如我們被寒風吹一吹，第二天生病，全身都沒力氣、這裡痛那裡痛。我們會和人說是惡業嗎？😂
別人只會覺得我們迷信：明明是你沒有穿夠衣服！明明是天氣冷你著涼了！
這也是佛陀上述所說第5個原因
事實上，我們看到的影像好壞、聽到的聲音好壞、嗅到的氣味好壞、嚐到的味道好壞、身體接觸到的感受和觸感好壞、甚至突然想起的記憶： 根據阿比達摩論師，五根所體驗到的都是過去善惡的果報；而隆波帕默在2023年12月17日中開示，想起不喜歡的人--這個是屬於惡業現前。
但我們在接觸到境界後心如何造作，這是新的業來的，這是我們個人的選擇。
因為沒有穿夠衣服而著涼，這是自己問題。但生病後身體感到不適、痛苦，這是自己的疏忽導致過去的惡業有機會成熟了，因為屬於身根接觸到的不好境界。
但我們不能總推在過去業身上吧？明明一開始是自己問題。
業力的問題我們釐清了。但另一個要釐清的是，上面提到‘這是我們個人的選擇’。我們真的有得選擇嗎？
對不起，又沒有哦😂
我們所有所思、所說、所作，全部僅僅只是條件組合的產物而已。
例如上面提到的例子，為什麼我們「撼頭埋牆」？
第一，因為我們蠢😂
第二，可能因為有人挑起我們的癮頭
過去的一切經歷和業力等等，碰上現在的這系列特定條件，我們就肯定會「撼頭埋牆」了---我們根本沒得選擇，當中沒有‘我’牽涉在裡面，‘選擇’並不是‘我的’！
雖然非常細微和準確來說，我們沒得選擇。但還是有因果的
我們「撼頭埋牆」，結果？當然痛啦！
我們想好的、說好的、做好的，就會有好的結果
我們想壞的、說壞的、做壞的，就會有壞的結果
所以我們都要諸惡莫作、眾善奉行、自淨其意！
但如果您之後‘諸惡莫作、眾善奉行、自淨其意’，都不是‘您’在做，僅僅只是被這裡洗腦而已😂
When we study Buddhism, let’s not learn it to the point of losing common sense 😂
Once, someone asked the Buddha whether all feelings—painful, pleasant, or neither-painful-nor-pleasant—are caused by the past.
The Buddha immediately denied it.
Feelings can arise due to the following eight causes:
1. Bile disorders
2. Phlegm disorders
3. Wind disorders
4. Combination of the three
5. Changes in weather or season
6. Improper care (e.g., poor posture, carrying heavy loads, etc.)
7. Sudden external assault (e.g., being hit by someone)
8. The ripening of kamma
The Buddha said that claiming all feelings are caused by the past goes beyond what one actually knows and also goes beyond common sense (the conventionally accepted truth, saccasammataṃ) 😂 (Ref. SN 36.21)
We cannot blame everything on past kamma.
Past kamma is only one of the factors contributing to present conditions. Whether we are now happy, suffering, or feeling neutral is actually the result of countless, innumerable conditions coming together—and kamma is merely one of them.
For example, if we right now “bang our head against the wall,” and our head swells up like it’s grown an egg, hurting so much we have to go to the hospital—can we blame it on kamma? 😂
Everyone knows it’s just because we were stupid! 😂
This falls under the sixth cause mentioned by the Buddha above.
Another example: we get blown by cold wind, and the next day we fall ill—whole body weak, aching here and there. Would we tell people it’s bad kamma? 😂
Others would just think we’re superstitious: clearly you didn’t wear enough clothes! Clearly you caught a chill because it was cold!
This is the fifth cause the Buddha mentioned above.
In fact, according to the Abhidhamma teachers, the good or bad sights we see, sounds we hear, smells we smell, tastes we taste, tactile sensations we feel, and even memories that suddenly arise—all experiences through the five sense doors are the fruits of past good and bad kamma. And Luang Por Pramote (in a Dhamma talk on 17 December 2023) taught that suddenly remembering someone we dislike is the arising of bad kammic result
However, how the mind reacts after contacting an object—that creates new kamma. That is our personal choice.
Not wearing enough clothes and catching a chill is our own fault. But once sick, the unpleasant, painful bodily feelings—that is our own negligence allowing past bad kamma to ripen, because it is an unpleasant object contacted through the body door.
Still, we can’t always push everything onto past kamma, right? Clearly it started with our own mistake.
We’ve clarified the issue of kamma. But another thing to clarify is the phrase above: “that is our personal choice.” Do we really have a choice?
Sorry, no, we don’t 😂
Everything we think, say, and do is merely the product of a combination of conditions.
Take the example above: why do we “bang our head against the wall”?
First, because we’re stupid 😂
Second, perhaps because someone provoked our anger.
All past experiences, kamma, etc., combined with the present series of specific conditions—we will definitely “bang our head against the wall.” We have no choice at all; there is no “I” involved in it. The “choice” does not belong to “me”!
Although, very subtly and accurately speaking, we have no choice—still, there is cause and effect.
We “bang our head against the wall”—the result? Of course it hurts!
If we think wholesome thoughts, speak wholesome words, and perform wholesome actions, there will be good results.
If we think unwholesome thoughts, speak unwholesome words, and perform unwholesome actions, there will be bad results.
Therefore, we should refrain from all evil, cultivate all good, and purify our own mind!
But if after this you “refrain from all evil, cultivate all good, and purify your own mind”—it’s not “you” doing it; you’ve just been brainwashed here 😂
《You can dilute Kamma 業力可以被沖淡》
《You can dilute Kamma 業力可以被沖淡》
Devotee: By the way, how do we know that when we've got sick, that's because the mind of it just because of karma?
Ajahn Brahm: The mind influences karma. This is one of the things I love having these arguments with people. So, you've made some bad karma. Do you have to pay it off? In other words, can you not get englightened and free before you've burnt off all your past bad karma? Why is it when we talk about karma we only talk about bad karma?
One of the things which really interested me—you know, it was explained—if you do a really kind act, like you give a monk some condensed milk with his cup of tea --which is the ultimate of kindness, isn't it?-- you do a really kind act. You really help someone. And sometimes I've seen some beautiful acts of kindness. It's really inspiring. Sometimes those acts of kindness, they're not paid back like one for one. It's paid off like many times over. You just do a good act of kindness, you get that back a hundred times, a thousand times, a million times. Same with bad karma.
So if you think of all of the karma you've done over many lives, it becomes impossible to pay back all the bad karma you've done. It becomes impossible to get the rewards from all the good karma you've done. You've got like this huge bank account of goodness and badness. So how does that work? And the point is you don't have to pay off the bad karma. You can't actually pay it off with your good karma. You can dilute it, the Buddha said.
But what happens is you learn how to let things go—whole heaps of stuff. When you realize what nonself is, and you really—not as a theory but really understand it—you know, you realize all that stuff which you do, sometimes it's just how you've been conditioned and what was possible. And so in the end, you can free yourself from both the good karma and much of the bad karma as well. You can go lightly through this world and your actions by body, speech or mind become so slight, they don't affect you anymore. You become free of the burden. You've done what had to be done. And you know, not just bad karma won't affect you anymore, but the good karma may be there, but you don't need it. Do you understand?
It was one thing which really surprised me. A person who is a stream winner—just they can never get reborn into a lower realm ever again. They're free from that. Why not? That's unfair. They've done some bad things. Don't they need to actually pay their debts off first of all? It's more like when you go to university and you have these debts over in Australia, and many young people are concerned about that because they say they want to become a monk or a nun, but if you have any debts you're not allowed to become a monk or a nun. Pay off your debts first.
But the rules in Australia are quite clear that you only have to pay off your debts for your education only if you have enough money to pay them off. If you don't have that money, you become a monk or a nun, you don't have to pay it off. Am I right? Yeah, they're fairly kind.
So if you don't want to go to work and pay off all these debts, is that fair? If you become a stream winner and you see the Dhamma, you see nonself ; and any mistakes you've made, you can let them go. You've learned. You don't need to be punished or pay back—you've learned and you can be free. So if you've got lots of karmic debts, you better become a stream winner quick.
2025 April (11/19) | 9 day Retreat | Ajahn Brahm:
https://www.youtube.com/watch?v=6voOvIBj1zk&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=11
信徒：順便問一下，我們如何知道生病是因為心念，還是僅僅因為業力？
阿姜布拉姆：心念會影響業力。這是我喜歡與人討論的議題之一。那麼，你造了一些惡業。你是否必須償還？換句話說，在你清除所有過去的惡業之前，難道不能覺悟並獲得自由嗎？為什麼我們談論業力時只談論惡業呢？
其中一件讓我深感興趣的事——你知道，有人解釋過——如果你做一個非常善意的行為，比如你在僧侶的茶裡加一些煉乳（這可是終極的善舉，不是嗎？），你做了一個真正的善行。你真的幫助了某人。有時候，我目睹過一些美麗的善舉，真的非常鼓舞人心。有時這些善行並不會以一還一的方式得到回報，而是會得到數倍、數百倍、數千倍甚至數百萬倍的回報。惡業也是如此。
所以，如果你想想自己在多生累劫中所造的一切業，就會發現要償還所有惡業是不可能的，同樣地，要完全獲得所有善業的果報也是不可能的。你就像擁有一個龐大的善惡帳戶。那麼，這該如何運作呢？關鍵在於，你不需要「償還」惡業。你實際上無法用善業去抵消它。佛陀說，你可以「沖淡」它。
但重要的是，你學會放下——放下整堆的東西。當你體悟到「無我」的真義，並且是真正地理解，而不僅僅是理論上的明白時，你就會明白，你所做的一切，有時只是你被過往條件制約的結果，是在當時情境下的可能反應。因此，最終，你既能從善業中解脫，也能從大部分的惡業中解脫。你可以輕輕地走過這個世界，你的身、口、意所造作的行為變得如此輕微，以至於它們不再影響你。你從重擔中解脫了。你已經完成了必須完成的事。要知道，不僅惡業不會再影響你，善業或許仍在，但你已不再需要它。你明白嗎？
有一件事真的讓我很驚訝。一個證得初果（入流）的人——他們永遠不會再投生到惡道。他們從那之中解脫了。為什麼不會？這不公平。他們也做過一些壞事啊。難道他們不需要先償還這些業債嗎？這更像是在澳洲上大學背了學貸的情況。許多年輕人為此困擾，因為他們想成為比丘或比丘尼，但如果你有任何債務，按規定是不允許出家的。必須先還清債務。
但澳洲的規定很清楚：你只需要在你有足夠資金的情況下償還教育貸款。如果你沒有那筆錢，而你選擇成為比丘或比丘尼，你就不必償還它。我說得對嗎？是的，他們相當寬厚。
那麼，如果你不想工作來償還所有這些債務，這樣公平嗎？如果你成為一個初果聖者，你看見了法，看見了無我；你所犯的任何錯誤，你都可以放下。你已經從中學習了。你不需要被懲罰或償還——你已經學到教訓，可以自由了。所以，如果你有許多業債，你最好快點成為初果聖者。
2025年4月 (11/19) | 9日禪修營 | 阿姜布拉姆：
https://www.youtube.com/watch?v=6voOvIBj1zk&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=11
《供養三寶 Offering to the triple Gem》
《供養三寶 Offering to the triple Gem》
問者：請問供奉佛像米飯，與供養僧眾米飯，哪一種功德較大呢？
師父：供奉佛像米飯，若真誠以 **#佛寶供養** 為發心，即是 **隨念佛陀的禪修**；誠心供養僧眾，既是 **實物布施**，也是 **隨念僧團的禪修**。
但別忘記，供養佛陀的功德遠大於供養僧眾。然而，若今生不供養僧眾，來世恐遭飢餓之苦——假如你來生向人求食，他人不理，你只能靜坐等待，終會有人布施。
問者：（笑）
師父：僅以 **佛寶供養** 禮敬佛陀，尚不屬布施範疇。我們能擁有財富、衣著、住所，皆是 **布施的功德果報**。若僅以崇敬心念憶念佛德，乃純粹的佛寶供養，不稱為布施，二者功德類別不同。
**#佛寶供養 #威德光明** 禮敬佛陀能得大威德力，意指若生為天神或梵天，身光將極其熾盛——天人梵眾不看衣飾，只觀身光。
**#法寶供養 #智慧廣大** 禮敬正法能得大智慧，意指深入思惟法義而生慧，心得安定。
**#僧寶供養 #富饒豐足** 護持僧眾能得大富足，因我們以實物為表功德的基礎。
三者功德雖異，但皆須實踐，否則老僧我可要挨餓了。
—— 佛法教誨・ Luang Por Lersi Lingdam
節錄自《龍普解答佛法疑問・特別篇第四冊》第38-39頁
Questioner: Which brings greater merit: offering rice to a Buddha image or offering rice to monastic Sangha?
Teacher: Offering rice to a Buddha image, if done with the genuine intention of **#Buddha-veneration**, becomes an act of **Buddhānussati meditation**. Offering sincerely to the Sangha is both **a material offering** and **Sanghānussati meditation**.
But do not forget that offering to the Buddha yields far greater merit than offering to the Sangha. However, if one does not offer to the Sangha in this life, one may face hunger in future lives — if in your next life you ask for food and are refused, you may have to sit quietly until someone finally gives.
Questioner: (laughs)
Teacher: Offering to the Buddha purely as **Buddha-veneration** is not yet considered **dāna** (giving). Our possessions, clothing, shelter, and homes come from the fruits of **dāna**. If we venerate the Buddha by merely recollecting his virtues, that is pure Buddha-veneration, not dāna — the merits differ in nature.
**#Buddha-veneration #GreatSplendour** Venerating the Buddha brings great power and radiance. This means if reborn as a deva or Brahmā, one’s bodily light will shine brilliantly — celestial beings observe radiance, not attire.
**#Dhamma-veneration #GreatWisdom** Venerating the Dhamma brings great wisdom — reflecting deeply on the Dhamma until wisdom arises and the mind becomes concentrated.
**#Sangha-veneration #GreatAbundance** Supporting the Sangha brings great wealth, because we use material objects as the basis for merit.
The merits differ, but all three should be practiced — otherwise, this old monk will go hungry.
— Dhammic advice from Luang Por Lersi Lingdam
From the book *Luang Por Answers Dhamma Questions, Special Edition Vol. 4*, pages 38–39
《為什麼要行善積德？ Why Should We Make Merit》
《為什麼要行善積德？ Why Should We Make Merit》
因為善業是一種能量，
它有能力吸引幸福與順利來到我們生活中，
是幸福和成功的根本原因。
如果善業少，生活中的障礙就多；
如果善業多，生活中的障礙就少；
如果善業減弱或耗盡，
過去所造的惡業就有機會顯現，
導致生活出現各種障礙：
比如生病、沒有快樂、失去權勢、
名譽受損，甚至親人間也失去感情，
即使原本擁有的財富，也可能無法保住。
因此，要擁有財富與生活的圓滿，
必須擁有足夠的善業。
無論身處何種身份地位，
都需要依靠善業：
無論希望生活得溫飽，
還是想成為富豪或君王，
甚至希望斷除煩惱、成就聖果，
成為阿羅漢、獨覺佛或正等正覺佛，
都必須具備足夠的善業與功德，
才能穩固地維持那種狀態並獲得幸福。
因此，我們無法迴避積累善業，
因為善業才是真正支撐生命中
所有層次的幸福與成功的基礎。
Merit is a form of energy.
It has the power to attract prosperity and well-being into our lives,
and it is the root cause of happiness and success.
If merit is scarce, obstacles in life increase;
if merit is abundant, obstacles decrease.
If merit weakens or is exhausted,
past negative actions (bad karma) may manifest,
bringing various difficulties into life:
such as illness, lack of happiness, loss of power,
damage to reputation, even loss of love from dear ones,
and the inability to retain even small amounts of wealth.
Therefore, to have wealth and completeness in life,
one must accumulate sufficient merit.
Regardless of one’s social status,
everyone relies on merit:
whether aiming for a simple life,
becoming a wealthy person, or a ruler,
or even striving to eliminate defilements and attain liberation,
becoming an Arahant, a Paccekabuddha, or a Fully Enlightened Buddha,
one must have enough merit and virtue
to maintain that state with stability and happiness.
For this reason, we cannot avoid accumulating merit,
because merit is the true foundation
of happiness and success at all levels of life.
--- Ajahn Golf
cred. to Dhamma by Ajahn Golf 阿贊高爾夫法語
《布施什麼有什麼 you give get what you give》
《布施什麼有什麼 you give get what you give》
**供僧衣袍與衣物**：來世身形端嚴，衣具豐足，無有匱乏。
**布施缽具**：如得寶缽，飲食會自然顯現，遠離饑渴。
**布施剃刀與磨刀石**：智慧銳利，能斷煩惱，終證清淨。
**布施針線**：智慧通透，深解佛陀教法，無有障礙。
**布施床榻寢具**：所生之處皆得安穩住所，起居舒適。
**布施飲食**：身體強健，飲食豐足，不生貧瘠饑饉之地。
**布施醫藥**：終身少病，健康長壽，不為病苦所迫。
**布施燈燭香花**：眼目清亮，無有眼疾，身心光明。
**布施農具（鋤鏟等）**：所行之路平坦安穩，環境整潔有序。
**布施佛像**：形貌莊嚴，助人親近佛法，引導眾生積累功德，並值遇佛法。
**布施扇具或清涼之物**：所在之處清涼安樂，遠離熱惱。
**布施飲水**：所生之地水源豐足，渴時自然有人供飲。
**布施交通工具**：出行便利，若生天界，亦有寶車接送。
**布施書籍文具**：聰慧好學，通達文墨，智慧敏捷。
**布施經書**：他人讀誦增長智慧，自身亦得智慧果報，如舍利弗尊者往昔因緣。
**隨喜金錢**：量力布施，勿輕微少，心誠為要，皆得相應功德。
**Offering robes and clothing**：In future lives, one will have a graceful physique and abundant clothing without shortage.
**Donating alms bowls**：As if obtaining a divine bowl, food and drink will naturally appear, free from hunger and thirst.
**Giving razors and whetstones**：Wisdom becomes sharp, able to cut off defilements, ultimately attaining purity.
**Offering needles and thread**：Wisdom penetrates deeply, thoroughly understanding the Buddha’s teachings without obstacles.
**Providing beds and bedding**：Wherever reborn, one will have comfortable dwellings and peaceful rest.
**Donating food**：Physical strength and nourishment will be abundant, avoiding birth in impoverished or famine-stricken lands.
**Offering medicine**：Throughout life, one will enjoy good health, longevity, and freedom from illness.
**Giving lamps, incense, or flowers**：Eyes will be clear and bright, free from ailments, with a radiant body and mind.
**Donating farming tools (hoes, shovels, etc.)**：Paths traveled will be smooth and safe, with orderly surroundings.
**Offering Buddha images**：One will possess dignified features, help others connect with the Dharma, guide beings in accumulating merit, and encounter the Buddha’s teachings.
**Giving fans or cooling items**：One will reside in cool, pleasant environments, free from heat and distress.
**Donating drinking water**：Wherever reborn, water will be plentiful, and when thirsty, people will naturally offer drink.
**Providing transportation**：Travel will be convenient; if reborn in heavenly realms, divine vehicles will await.
**Offering books and stationery**：One will be intelligent, studious, and skilled in literacy.
**Donating scriptures**：When others read them and gain wisdom, the donor also receives wisdom’s fruit, as in the past causes of Venerable Sāriputta.
**Contributing money according to one’s means**：Give without despising small amounts; sincerity matters most, and merits will correspond accordingly.
—Luang Pu Pien Paññāpateepo
October 5, 1990
cred .to Kai Thayananuphat
善有善報，惡有惡報不是迷信 kamma is not superstitious
善有善報，惡有惡報不是迷信 kamma is not superstitious
其實善有善報，惡有惡報；根本不是什麼迷信的事情來的
善是什麼？ 無貪、無嗔、無癡
惡是什麼？貪、嗔、癡
當心有貪嗔癡時，肯定是不舒服、痛苦的
當心沒有貪嗔癡時，肯定是舒服、快樂的
無論什麼東西出現，都一定會對未來產生影響的，對嗎？
當心產生痛苦的情緒時，它生起而後滅去，那肯定會對往後產生影響。
心已經記下這種情緒，已經有這種痛苦的傾向了
那麼當未來遇上相應的條件，痛苦肯定會出現的！
因為當初痛苦的傾向已經被催化了，而且將會越來越強
就如水壩出現了一個缺口，因為水的衝力，缺口只會越來越大
同樣地，一旦條件成熟，過去所種下的痛苦情緒就會顯化為更大的痛苦
所以作惡者的未來必然會比現在更加淒慘
當心產生清涼舒服的情緒時，它生起而後滅去，那肯定會對往後產生影響。
心已經記下這種情緒，已經有這種快樂的傾向了
那麼當未來遇上相應的條件，快樂肯定會出現的！
因為當初快樂的傾向已經被催化了，而且將會越來越強
所以行善者的未來必然會比現在更加幸福
善有善報，惡有惡報是非常合乎邏輯且合理的事情來的
Actually, good deeds bring good rewards, and bad deeds bring bad retribution; this is absolutely not any form of superstition.
What is good? The absence of greed, hatred, and delusion.
What is evil? Greed, hatred, and delusion.
When the mind is filled with greed, hatred, and delusion, it is undoubtedly uncomfortable and painful.
When the mind is free from greed, hatred, and delusion, it is undoubtedly comfortable and joyful.
Whatever arises will inevitably have an impact on the future, right?
When a painful emotion arises in the mind, it emerges and then ceases, but it will certainly affect what follows.
The mind has already recorded this negative emotion and developed a tendency toward this kind of pain.
Then, when corresponding conditions are encountered in the future, suffering will undoubtedly arise!
Because the initial tendency toward pain has been catalyzed and will only grow stronger.
It is like a dam developing a breach: due to the force of the water, the breach will only widen.
Similarly, once the conditions are ripe, the painful emotions planted in the past will manifest as even greater suffering.
Thus, the future of those who commit evil will inevitably be more miserable than their present.
When a cool and comfortable emotion arises in the mind, it emerges and then ceases, but it will certainly affect what follows.
The mind has already recorded this emotion and developed a tendency toward this kind of happiness.
Then, when corresponding conditions are encountered in the future, happiness will undoubtedly arise!
Because the initial tendency toward joy has been catalyzed and will only grow stronger.
Thus, the future of those who do good will inevitably be more blissful than their present.
The principle that good deeds bring good rewards and bad deeds bring bad retribution is highly logical and reasonable.
stir up others' defilements 挑起別人煩惱
stir up others' defilements 挑起別人煩惱
我們留意一下吧，
當我們說了些東西，做了些東西是挑起別人的貪嗔癡
我們自己的貪嗔癡都會被挑起
例如原本一對男女是沒有任何關係的，然後我們開玩笑地說他們是在一起的；我們會發現，心立刻變得邪惡，變壞了，生起了貪慾。然後這股貪慾就會傳播出去，挑起他們兩人的情慾
我們煽動仇恨，首先自己有嗔心在，然後才會傳播這股嗔心的能量給別人，讓他們也有嗔心。
我們叫別人一起喝啤酒，首先心裡有迷醉的能量，然後再傳播這股迷醉的能量出去。
第一和第三個情景底下，我們以為是在把快樂帶給別人？
不！
佛陀說，這是誘使未離貪嗔癡的衆生生起更多的貪嗔癡。
我們使自己陶醉、放逸，也使他人陶醉、放逸
所以是惡業。
如果這個惡業在死時成熟，我們甚至可以墮入地獄的....
（Ref. SN42.2）
Let's observe carefully:
When we say or do things that stir up others' greed, hatred, or delusion,
our own greed, hatred, and delusion will also be stirred up.
For example, if a man and a woman have no actual relationship, but we jokingly imply they're together, we'll notice our mind immediately becomes unwholesome—lust arises. Then, this lust spreads, arousing desire between them.
When we incite hatred, we must first have anger within ourselves before we can transmit that angry energy to others, making them angry too.
When we encourage others to drink beer with us, we first harbor the energy of intoxication before spreading that intoxicated energy outward.
In the first and third scenarios, do we think we're bringing happiness to others?
No!
The Buddha said this is enticing beings who are not yet free from greed, hatred, and delusion to generate even more of these defilements.
We intoxicate ourselves with heedlessness, and we intoxicate others as well.
This is unwholesome karma.
If this unwholesome karma ripens at the time of death, it can even lead us to hell...
(Ref. SN 42.2)
大人物 Great beings
大人物 Great beings
天界的大人物很多時都是過去生是出家人，例如過去有一任帝釋天就曾察覺有位隱士快要取代自己了，於是命令天女去誘惑他破戒(JaA.526)
但其實不一定要出家人才做到，在家人做得夠好都可以
例如這個任期的帝釋天過去生就是在家人來的（DhpA.30）本生經也有記載過去也有一任帝釋天也是在家人 （JaA.546）
為什麼這樣？其實很多時是關一個人心清淨的程度事，是出家人還是在家人都是一樣。
當一個人心越清淨，越少貪嗔癡；他就越有品，也會越聰明越有智慧。
有些人以為智商在某個歲數後就會固定不變了，其實不是的。
那段時期貪嗔癡厚，那段時期就蠢
那段時期貪嗔癡薄，那段時期就聰明有智慧
因為貪嗔癡是削弱我們智慧的最大因素 （AN5.51）
我們常說功德。功德是什麼意思？佛陀說，功德是快樂的同義詞（AN7.62)
布施時，我們捨棄擁有物，讓心輕鬆愉快
持戒時，我們捨棄粗重的貪嗔癡，讓心輕鬆愉快
修止禪時，我們讓心平靜快樂
修觀禪時，我們把煩惱連根拔起，讓心輕鬆愉快
所有都有功德，所有善行都讓我們內心清涼快樂
當心清淨時，就聰明有智慧，知道怎樣利益自己和別人，不會傷害自己和別人
當心快樂滿足時，就再也不渴求些什麼，品格自然崇高；心也很堅強穩定，具足承擔力
當快樂和清淨到一定程度時，一個人就會因為智慧和德行而受人尊重，受人主動歸降
此時便堪為天上人間的大人物
現在反思一下，我們就算供養了僧團和阿羅漢，但仍那麼自私，那麼沒品，那麼痛苦；上到天界誰會服我們？ 現在在人間都沒人服我們啦！
所以現在供養了福田雖然有大功德，但不代表下輩子會怎樣怎樣，福報可能要等許多個宇宙週期才成熟😂 😂
如果想福報在今生或下一生立即成熟，就要趕快去除一切貪嗔癡。
當我們那麼有品，那麼聰明有智慧；在人間做大人物沒問題，在天界做大人物也沒問題；保證善業很快成熟
有些人雖然不是佛教徒，但在人間依然是大人物。為什麼？同樣道理，心清淨，所以有品又有智慧，所以受人尊重愛戴
所以說，禪修的功德是最大的
其次是持戒
再其次才是布施
**Many Great Beings in the Heavens Were Often Monastics in Past Lives**
For example, there was once a Sakka (Lord of the Devas) who noticed that a certain ascetic was about to substitute him. He then commanded celestial nymphs to tempt the ascetic and break his precepts (JaA.526).
However, one doesn't necessarily have to be a monastic to achieve greatness. Lay people who practice goodness diligently can also attain such states.
For instance:
- The Sakka of this current era was actually a layperson in his past life (DhpA.30)
- The Jātaka also records another Sakka who was a lay person in his previous existence (JaA.546)
**Why is this so?** It fundamentally depends on the degree of purity in one's mind - whether monastic or lay, the principle remains the same.
When a person's mind becomes purer, with less greed, hatred and delusion:
- Their character improves
- They become more intelligent and wise
Some people think intelligence becomes fixed after a certain age, but this isn't true.
- When defilements are strong → we become foolish
- When defilements are weak → we become wise and clever
Because greed, hatred and delusion are the greatest factors that diminish our wisdom (AN5.51)
We often speak of "merit." What does this mean? The Buddha said: "Merit is synonymous with happiness" (AN7.62).
- When practicing generosity: We relinquish possessions, making the mind light and joyful
- When observing precepts: We abandon coarse greed and hatred, making the mind light and joyful
- When practicing calm meditation: We make the mind peaceful and happy
- When practicing insight meditation: We uproot defilements, making the mind light and joyful
All these create merit. All wholesome actions bring coolness and happiness to our hearts.
When the mind is pure:
- We become wise, knowing how to benefit ourselves and others without causing harm
- When the mind is content and happy, we no longer crave anything, and noble character arises naturally
- The mind becomes strong and stable, full of resilience
When happiness and purity reach a certain level:
- One becomes respected for wisdom and virtue
- People will naturally look up to and follow such a person
- Such a person becomes worthy of being a great being in either heavenly or human realms
Even if we make offerings to the Sangha and Arahants, if we remain:
- Selfish
- Ill-mannered
- Miserable
Then who in the heavens would submit to us? We can't even command respect in the human realm now!
So while making offerings to fertile fields of merit generate great merits, it doesn't guarantee any particular result in the next life. The karmic fruits might take many cosmic cycles to ripen! 😂😂
If we want our merits to bear fruit quickly - either in this life or the next - we must urgently eliminate all greed, hatred and delusion.
When we become:
- Truly virtuous
- Intelligent and wise
Then becoming a great being in either human or heavenly realms won't be a problem. Our good karma will ripen quickly.
Some people aren't even Buddhists, yet they become great leaders in human society. Why? Same principle:
- Their minds are pure
- Thus they have good character and wisdom
- Therefore they naturally earn respect and admiration
So, meditation generates the greates merits
Observing precepts generate less
Generosity produces the least merit comparatively
《無法消業 No way to eliminate kamma》
《無法消業 No way to eliminate kamma》
“When karma manifests its results, no one can undo or avert it. Those who claim they can remove karmic consequences are only deceivers. In truth, karma is the most natural law—no one can escape it; one must face the consequences alone.”
— Luang Pho Prasit Punyamakro
Wat Pa Moo Mai, Mae Taeng District, Chiang Mai Province
“业力一旦显现果报，没有人能够解除或避免。 那些声称能化解业障的人，不过是欺世盗名之辈。 其实，业力是最自然的法则——
无人能逃脱，唯有自行承担果报。”
隆婆帕习
清迈府，Mae Taeng区，Wat Pa Moo Mai寺
cred. to fb page Luang Pu Boonsong Thitasaro Dhamma - 文颂大长老
傷害品德高尚的凡夫後果已經很嚴重了 harming virtuous ordinary people already brings severe consequences
傷害品德高尚的凡夫後果已經很嚴重了 harming virtuous ordinary people already brings severe consequences
如果我們傷害聖者，果報固然無量無邊不可計量，影響今後無數世 （Ref. MN142）
但其實不用說到聖者，傷害品德高尚的凡夫後果已經很嚴重了😂
有一世，我們菩薩投生為猴子，提婆達多則投生為獵人。
當時菩薩和眼盲的母親和弟弟一起居住，而獵人發現他們後要殺死母猴。
菩薩挺身而出讓獵人殺死自己，換取母親存活。獵人便殺死了他
但獵人依然不滿足，仍想殺死母猴。菩薩的弟弟便犧牲自己的性命以換取母親的性命。
但獵人依然不死心，最後三隻猴子也殺了。
菩薩雖為動物，但具備孝順的美德
當獵人造了這樣的惡行後，惡報立刻降臨：
獵人家中遭雷劈，妻子與兩個孩子當場燒死
獵人聞訊悲痛欲絕，當場丟棄弓矢肉乾，撕碎衣服裸身捶胸哭嚎著衝回家。此時殘存門柱突然斷裂砸碎他頭顱，地面裂開湧出無間地獄（Avīci）烈火 ； 他直墮無間地獄 （JaA.222）
又有一世，我們的菩薩是持戒精嚴的象王。當時提婆達多的前世在樹林迷路，菩薩發現後便帶他出森林
但後來提婆達多忘恩負義，竟回來向菩薩索取象牙。菩薩應允後提婆達多便便割掉一邊象牙
之後仍不知足，分別來回割掉另一邊象牙和牙根
就在提婆達多離開後，他便直墮無間地獄 （JaA.72）
所以不用想誰是聖者誰不是了。就算是動物，假如牠品格高尚，搞他的話也可以當日家破人亡，休克然後直墮無間地獄的。
對任何人都尊重不起惡意不傷害，這是對自己最安全的保障
If we harm a noble being (ariya), the karmic retribution is truly immeasurable, affecting countless future lifetimes (Ref. MN142).
But honestly, we don't even need to target a noble being - harming virtuous ordinary people already brings severe consequences! 😂
In one past life, our Bodhisatta was reborn as a monkey while Devadatta took birth as a hunter.
The Bodhisatta lived with his blind mother and younger brother. When the hunter found them, he tried to kill the mother monkey.
The Bodhisatta offered his own life to spare his mother. The hunter killed him...
...but still wasn't satisfied and went after the mother. So the younger brother sacrificed himself too.
In the end, all three monkeys were killed.
Though an animal, the Bodhisatta possessed filial devotion.
The hunter's retribution came INSTANTLY:
His house was struck by lightning, burning his wife and two children alive
Overcome with grief, he discarded his weapons and tore off his clothes, wailing as he ran home
Then the remaining doorpost collapsed, crushing his skull
The ground split open with Avīci hellfire - he plunged straight into the deepest hell (JaA.222)
In another life, our Bodhisatta was an elephant king of perfect virtue. When Devadatta (in a human rebirth) got lost in the forest, the elephant guided him out.
Later, Devadatta returned ungratefully demanding tusks. The elephant consented, so Devadatta sawed one of it off...
...then came back for the other tusk... then the roots...
The moment Devadatta left, he dropped straight into Avīci hell (JaA.72).
So don't bother figuring out who's enlightened or not. Even animals - if they're virtuous - can bring instant catastrophe on their attackers: family wiped out, sudden death, straight to Avīci hell.
The safest policy? Respect all beings, harbor no malice, harm none.
《The Meritorious Fruits of Offering Religious Halls (Vihāra-Dāna) 布施法堂的殊胜功德》
《The Meritorious Fruits of Offering Religious Halls (Vihāra-Dāna) 布施法堂的殊胜功德》
Venerable Luang Pu Suang Siripuñño of Wat Pa Sri Than Nai, Pathiu District, Yasothon Province, once told his disciples:
"...During the time I practiced austerities and fasted for 28 days, I passed away for a period of 3 hours. During that time, I found myself in the heavenly realms. From there, I looked downward and saw the various hell realms, where beings were receiving the consequences of their past karmic actions.
..Luang Pu continued: In the heavens, there were many handsome and beautiful celestial beings. When I reached the first level of heaven,
I saw a magnificent mansion, built entirely of gold and adorned with dazzling gems and precious stones.
Luang Pu Suang Siripuñño then asked one of the deities:
“Whose heavenly mansion is this?”
The celestial being pointed down to the human realm...
It appeared to be the village of Kham Thao, in Kham Thao Subdistrict, Mueang District, Nakhon Phanom Province. There, he saw a man named Mr. Promma Rangsri, who was the village headman of that subdistrict. The celestial being explained that this grand golden mansion belonged to that man.
When Venerable Luang Pu Suang asked what merit Mr. Promma Rangsri had made to receive such a grand reward, the celestial being replied:
“During the time that Venerable Luang Pu Si Mahaviro came on his forest pilgrimage (dhutanga) and arrived at Ban Kham Thao, many local villagers developed great faith. Headman Promma Rangsri led the villagers in building a Dhamma practice hall to offer to Luang Pu Si Mahaviro.
Because of the merit of offering that hall to a virtuous monk who practiced rightly, the headman received this golden mansion in heaven.”
Venerable Luang Pu Samer Uttaro, the present abbot, kindly shared this story of the spiritual life of Luang Pu Suang Siripuñño. He also confirmed that the Dhamma hall jointly built by Headman Promma Rangsri and the villagers was constructed in 1959 (B.E. 2502). Luang Pu Si Mahaviro spent five rains retreats (vassa) at Wat Pa Samakkhi Dhamma, from 1957 to 1962 (B.E. 2500–2505).
**Biography and Spiritual Path of the Revered Teachers**
**Venerable Luang Pu Suang Siripuñño**
Wat Pa Sri Than Nai, Pathiu District, Yasothon Province
*Cr. Wat Page*
尊者隆波双·西里布尼雍（Luang Pu Suang Siripunyo）**
来自**泰国耶梭通府帕提乌县的巴西塔奈森林寺（Wat Pa Sri Than Nai）**，曾向弟子们讲述过一段奇异的经历：
「……我曾经修苦行并禁食长达28天，在那期间，我曾死亡了3个小时。那时，我的神识上升到了天界，从天界往下看，见到各种地狱景象，那些地狱众生正在承受他们过去所造的业报。
……我继续说：在天界中，众多天男天女都非常俊美。当我升到第一层天时，
> 我看到了一座金碧辉煌的宫殿，完全由黄金打造，镶嵌着无数宝石，闪闪发光。
我便问一位天神：
『这座华丽的宫殿是谁的？』
那位天神伸手指向人间……
结果发现那个地方是**泰国那空帕农府城市县坎涛村（Ban Kham Thao, Mueang District, Nakhon Phanom Province）**，并看到一位名叫**Promma Rangsri**的男子，是该地的村长。那位天神告诉我：这座金殿就是这位男子的福报所得。
我进一步询问他为何能得如此殊胜果报？天神解释说：
“当年隆波西·玛哈维罗尊者（Luang Pu Si Mahaviro）托钵行脚来到坎涛村，当地许多民众深受感动，生起大信心。村长Promma Rangsri便带领村民共同建造一座**禅修大厅**供养尊者。
因为供养一位正修清净比丘的功德，他得到了这座**金宫天宅**作为来世的果报。”
如今的现任住持——**尊者隆波沙莫·乌塔罗（Luang Pu Samer Uttaro）**慈悲地将**隆波双·西里布尼雍尊者**的修行事迹记录下来，并指出这座由Promma Rangsri村长与村民于公元1959年（佛历2502年）**共同建造的禅修大厅。
隆波西·玛哈维罗尊者当时在**三密基法林寺（Wat Pa Samakkhi Dhamma）结夏安居，共计5个雨安居（1957–1962年，佛历2500–2505年）。
诸位师父的修行传记
尊者隆波双·西里布尼雍
泰国耶梭通府帕提乌县 巴西塔奈森林寺
*来源：寺院专页*
cred. to Kelvin Suddato
業力很簡單 Kamma is simple
業力很簡單 Kamma is simple
業力其實很簡單
我們搞一個越開心的人，後果就越嚴重
我們對一個開心的人好，善報就越大
所謂開心的程度，其實就是戒定慧的程度，德行的程度。
戒定慧越多，越有品，煩惱就會越少；會越開心，越少痛苦
佛陀和阿羅漢是開心到爆燈；所以搞他們或對他們好，後果可想而知.....
Karma is actually very simple.
If we mess with a person, the happier he is , the worse the consequences.
But if we treat a person with kindness, the happier he is , the greater the positive retribution we receive.
What we call ‘happiness’ is actually a reflection of one’s virtue—their precepts(sīla), stillness (samādhi), and wisdom (paññā).
The more one cultivates these qualities, the more noble, peaceful, and free from defilements and sufferings they become.
The Buddha and Arahants are radiant with ultimate happiness—so harming them (or benefiting them) brings unimaginable consequences...
《自己體會善有善報 Experience kamma and its results ourselves》
《自己體會善有善報 Experience kamma and its results ourselves》
「…要好好觀察自己的心。
如果我們真的用心觀察，就會發現：
做善事，真的會得到善果——心自然安樂、自在；
做惡事，真的會招來惡果——心必然不安、痛苦。
當我們真正看清自己的心，
這道理就會無比清晰。
所以佛陀教導我們要持續觀照自心。
『善有善報，惡有惡報』這句話，
我們終將從心底徹底認同。
不要急躁，慢慢來。
越急躁，只會越焦慮——
焦慮，是因為事情不如預期。
保持冷靜，但同時要堅持努力，
對「持續練習」感到滿足，
這才是正確的修行態度…」
"…Observe your mind closely.
If we truly observe, we’ll see:
Do good, and good truly returns—the mind finds peace and joy.
Do wrong, and wrong truly follows—the mind becomes troubled and suffers.
When we clearly see our own mind,
this truth becomes undeniable.
That’s why the Buddha taught us to constantly examine the heart.
The saying ‘Good deeds bring good, bad deeds bring bad’
will eventually be deeply accepted—without doubt.
Don’t rush. Take it step by step.
Impatience only breeds frustration—
frustration comes when things don’t go as expected.
Stay calm, but persevere with effort.
Find contentment in ‘consistent practice.’
This is the right way to cultivate the mind…"
—————————————————————
Venerable Luang Pu Ban · Thanakaro
cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ
《不知者不罪？》"Does Ignorance Excuse Wrongdoing?"
《不知者不罪？》"Does Ignorance Excuse Wrongdoing?"
《不知者不罪？》
在泰國有一句話，就是不知者不罪，有這句話嗎？這是一個爭辯的藉口。比如說，這個電線漏電，但我不知道這個電線漏電，我碰它會觸電嗎？我不知沒罪嗎？
就是不知道，會讓我們有更大機會做錯受罪，機會多過那些知道的。
比如說，有人修電梯。那麼不知道的人就走進lift 裡，死掉。那麼知道的人就會走樓梯。
不知道就更有機會犯錯，知道就不會犯錯
我們來學佛，就是讓我們有知識去知道，當知道後，就不會犯那些不對的東西。就好像一個男孩子，他去勾引一個有丈夫的女孩子，但他不知道那個女孩子已經有丈夫了。恰巧那個丈夫回到家，就一槍射死他，就是因為不知道對方有了丈夫，所以被殺死了。
就是因為不知道的藉口所以死掉了。你要怎樣倒回來說不知道呢？
相反，假如你知道了，你還會去死嗎？
你越知道業力的法則，你就越不會犯那些惡事。
不知者不罪，就是當做錯事拿來說的藉口。說了後讓自己好過一點
"Does Ignorance Excuse Wrongdoing?"
In Thailand, there's a saying: "Ignorance excuses wrongdoing" - does this saying exist? This is merely an excuse for argument. For example, if an electric wire is live but I don't know it's live, will I still get electrocuted if I touch it? Does my ignorance absolve me?
Not knowing actually gives us greater opportunity to make mistakes and suffer - far more than those who are aware.
Take someone repairing an elevator. An ignorant person might enter the lift and die, while one who knows would take the stairs.
Ignorance increases the likelihood of error; knowledge prevents mistakes.
We study Buddhism precisely to gain this knowledge. Once we know, we avoid wrongdoing. Consider a young man who flirts with a married woman, unaware of her marital status. If the husband returns home and shoots him dead - can his ignorance reverse the fatal consequence?
His excuse of "not knowing" got him killed. How can ignorance undo this outcome?
Conversely, had he known, would he have courted death?
The more we understand karmic law, the less we commit unwholesome deeds.
"Ignorance excuses wrongdoing" is just a self-consoling plea after misdeeds - making ourselves feel better about errors.
29/6/2025 @Utama Boddhi Vihara (UBV), Selangor, Malaysia.
Excerpted from <30：11 :
https://www.facebook.com/100087367309533/videos/2047712052419485/?__cft__[0]=AZUB_a65lr6BU1jMhg1gWRQKV1PN8o-m_sgNPxpbAv1HUBBB0KMIluYwW5Ip51uUNMr3FDa2aowDU05fpP2TJ1ZOe3b08mCvQ3vgl0U6v6rNf4STMIoL6lVcxLLL03rycKUT4pl2Q3Qcibzd0JO65xKkTd57G9hfWhVlp19cTednBJ81HQIhXPb_A96FDgX-3XGPhfegt2_w7ssWgSu5fkrG&__tn__=%2CO-R
《阻礙別人入定的果報》"Karmic Consequences of Disturbing Others' Meditation"
《阻礙別人入定的果報》"Karmic Consequences of Disturbing Others' Meditation"
《阻礙別人入定的果報》
信徒：別人打坐，但因為我們的話而快要入定時不能入定，會有什麼業報？
Ajahn Golf: 就是我們打坐時心不容易定下來。當你去禪修時，就會有一些事物和聲音來干擾。
在經典裡有說，那時候有一班出家人在佛教交流，另一班人就在唱歌跳舞，讓他們無法進行交流。
後來那班來唱歌跳舞的居士，就投生為啞巴
而這種業力讓我們做人時無法了解法。因為要受業力的果報。一出生就沒有正念和智慧去分辨法
就好像阿贊說過的，有身口意業。在這些上所有的行動都會帶來相應的業。一個人要入定，你覺得容易嗎？你要讓你的心平靜下來，難嗎？
一個人要入定時，你去干擾他讓他出定，同樣地，你要受這個業力。
當踏進社會或某個圈子時，你要知道那個圈子是怎麼運作的，首先你要有正念。大多數會造下種種的業，是因為沒有正念。因為沒有正念，所以不知道什麼應該做什麼不應該做。
比如說，我們到寺院去時，那是莊嚴的地方，應該被尊重的地方，謙虛的；這個也是很好的業。
那麼你去到哪個地方，都會受到別人的尊重。因此當看到有別人打坐時，你要講話就要去其他地方講話
信徒：如果打坐時間到我敲鐘有問題嗎？
Ajahn Golf :就是因為大家預定的時間到你敲鐘，這是沒關係的。相反，人家睡覺你敲，早上也敲，晚上也敲，那個問題就很大。
你知道了，就不要再做
你過去所造的業已經成功了（笑）試問誰能夠倒回去改變昨天的東西？
能做的是什麼？就是看到自己所犯下的錯，看到自己的愚癡，無知。過後你會更加的小心。
"Karmic Consequences of Disturbing Others' Meditation"
Devotee: When someone is meditating and about to enter Jhana, but our words prevent them from doing so, what karmic retribution will we face?
Ajahn Golf: It will cause that when we meditate, our minds won't easily settle. When you practice meditation, various objects and sounds will come to disturb you.
The scriptures mention a story where a group of monastics were discussing Dhamma when another group came singing and dancing, preventing their discussion.
Later, those laypeople who came singing and dancing were reborn mute.
This kind of kamma makes us incapable of understanding Dhamma in human life. Because we must experience the karmic results - being born without mindfulness or wisdom to discern Dhamma.
As I've said before, there are bodily, verbal and mental actions. All actions in these categories bring corresponding kamma. Do you think it's easy for someone to enter Jhana? Is it easy to calm your mind?
When someone is about to enter Jhana and you disturb them, making them lose that state, you'll similarly experience this karmic result.
When entering society or any group, you should understand how that group functions. First, you must have mindfulness. Most people create various kammas because they lack mindfulness. Without mindfulness, we don't know what should or shouldn't be done.
For example, when we go to a monastery - a sacred place that should be respected, a place for humility - this creates good kamma too.
Wherever you go, you'll then receive others' respect. Therefore when you see someone meditating, if you need to talk, go elsewhere to speak.
Devotee: If I hit the bell when the scheduled meditation time ends, is that problematic?
Ajahn Golf: If you hit according to the predetermined schedule, that's fine. But if you ring when people are sleeping, ringing morning and night, that's very problematic.
Now that you know, don't do it anymore.
The kamma you've already created is done (laugh). Who can go back and change yesterday?
What can you do? See your mistakes, see your foolishness and ignorance. Afterwards you'll be more careful.
29/6/2025 @Utama Boddhi Vihara (UBV), Selangor, Malaysia.
Excerpted from :
https://www.facebook.com/100087367309533/videos/2047712052419485/?__cft__[0]=AZUB_a65lr6BU1jMhg1gWRQKV1PN8o-m_sgNPxpbAv1HUBBB0KMIluYwW5Ip51uUNMr3FDa2aowDU05fpP2TJ1ZOe3b08mCvQ3vgl0U6v6rNf4STMIoL6lVcxLLL03rycKUT4pl2Q3Qcibzd0JO65xKkTd57G9hfWhVlp19cTednBJ81HQIhXPb_A96FDgX-3XGPhfegt2_w7ssWgSu5fkrG&__tn__=%2CO-R
為什麼我們不想涅槃? Why don't we want nibanna?
為什麼我們不想涅槃? Why don't we want nibanna?
Why Don’t We Want nibanna?
Because We Lack Merit.
In one of his past lives, our Bodhisatta was a dragon king who once invited a Brahmin father and son to enjoy the pleasures of his underwater palace. At first, both indulged in the delights of the dragon realm—until one day, the father suddenly grew weary of it all and chose to return to the human world. Why? His merit had run out. (Ja 543)
This story shows us: When merit is insufficient, even the finest pleasures lose their appeal.
The same applies to stillness meditation. If we lack merit, we won’t even want to practice. Those who’ve experienced deep stillness know—its bliss is far more enduring, refreshing, cooling, fulfilling, and intense than any sensory pleasure. Ajahn Brahm even describes it as "better than an orgasm."
Yet when our merit is meager, we might stop at mere joy of stillness. Why? Because there’s something higher—**nibanna.** The Buddha called nibanna the *ultimate happiness*, a bliss that’s permanent and inexhaustible.
Nibanna is synonymous with perfected merit.
Our present suffering exists for one reason: we haven’t accumulated enough merit.
How to Cultivate Merit?
1. greatest merit: Meditation—eradicating defilements.
2. Next: precepts
3. Then: **Generosity** (dana).
The fastest path? **Meditation.** But in truth, generosity, precepts, and meditation are inseparable—as the mind ascends, they naturally arise together.
知道為什麼我們不想涅槃嗎？
因為功德不夠
我們的菩薩有一世為龍王，曾邀請一對婆羅門父子進去龍宮享樂。 一開始父子都很享受龍宮裏的快樂，但有一天，父親突然對此感到無聊，選擇返回人間。 為什麼？ 他福報耗盡了 （ JaA.543)
所以我們看到，當福報不夠時，就算有好的東西，我們也不想要
同樣地，如果我們功德不夠，根本不會想修習禪定。
相信有修習禪定的人都會認同，禪定之樂比一切感官之樂還要持久、滋潤、涼快、飽滿、強烈。 Ajahn Brahm 甚至形容，那種快樂比性高潮還要好
當我們功德不夠時，最多僅僅會停留在禪定的層次。 為什麼？ 有比這更高的快樂---涅槃！！
佛陀曾說，涅槃是至上的快樂
涅槃之樂是永久且不會退失的
涅槃就是功德圓滿和爆燈的同義詞
我們之所以現在還那麼多痛苦，僅僅是功德不夠。
最大的功德是甚麼？禪修去除自己的煩惱
其次？持戒
再其次？布施
累積功德的捷徑是禪修，但其實布施、持戒、禪修缺一不可，當心靈水平逐漸提升時，它們根本是一起來的。
惡業讓我們沒品 Bad Kamma makes us unvirtuous
惡業讓我們沒品 Bad Kamma makes us unvirtuous
如果我們造了一個大的惡業呢，它不僅會讓我們直接接觸到不好的境遇；也會讓我們沒品許多世，造成連鎖的惡業與惡報。
對，沒品是報應來的！
本生經41記載，婁沙迦帝沙長老在迦葉佛年代曾經因為出於妒忌而阻礙了一位阿羅漢獲得食物。死後成為餓鬼，再墮入地獄。從地獄出來後，再做了五百世餓鬼，也做了五百世狗。
轉世為人後他性情暴躁，不聽話，動輒打人。
之所以有這些不良的品格，部份都是因為過去的惡業。
當貪嗔癡那麼厚，自然不討人喜歡，無論去到哪裡也不受歡迎，也闖了許多禍。
佛陀在《小業分別經》中說，妒忌的果報就是沒有影響力。
當這麼大的惡業被造下後，就促使他生生世世貪嗔癡都很厚，不受人歡迎。當不得人喜歡，自然無法享有權力囖。
所以啊，我們有不好的品格，貪嗔癡厚重的話；這實則是過去的惡業使然。厚重的煩惱讓我們不受人喜歡，也蒙蔽我們的智慧；讓我們難以得到財富、 名譽、 地位、 權力等等。
也不是沒有轉機的。如果我們在當下立即趕快培育戒定慧，培育一切美德，淨化我們的心。 我們將越來越受人歡迎，越來越有智慧；讓我們逐漸得到許多財富、 名譽、 地位、 權力等等。
If we commit a great bad kamma (evil deed),
it will not only make us directly encounter unfortunate circumstances,
but also cause us to lack virtue for many lifetimes,
creating a chain of bad kamma and bad results.
Yes, lacking virtue is kammic retribution!
The Jātaka 41 records that
the Venerable Losaka Tissa,
during the time of Kassapa Buddha,
out of jealousy, prevented an arahant from receiving food.
After death, he became a hungry ghost,
then fell into hell.
After emerging from hell,
he was reborn as a hungry ghost for 500 lifetimes
and as a dog for another 500 lifetimes.
When reborn as a human,
he had a violent temperament,
was disobedient,
and prone to hitting others.
These bad character traits
were partly due to past bad kamma.
When greed, hatred and delusion are so thick,
he naturally became unlikable,
unwelcome wherever one goes,
and creates much trouble.
The Buddha said in the Cūḷakammavibhaṅga Sutta
that the kammic result of jealousy is lack of influence.
When such grave kamma is created,
it causes one to have thick greed, hatred and delusion life after life,
making one unpopular.
When one is disliked,
one naturally cannot enjoy power.
Therefore,
if we have bad character traits,
if our greed, hatred and delusion are thick -
this is actually caused by past bad kamma.
Thick defilements make us unlikable
and obscure our wisdom,
making us hard to obtain reputation, status, power, etc.
But there is still hope for change.
If we urgently cultivate morality (sīla), stillness (samādhi) and wisdom (paññā),
cultivate all virtues, and purify our minds -
we will become increasingly likable,
gain more wisdom,
and gradually obtain wealth, reputation, status, power, etc.
《福厚之相 The characteristics of those with merits》
《福厚之相 The characteristics of those with merits》
"Those who excel in lust, anger, and delusion—
Skilled in greed, hatred, and ignorance, quick to scold others—
These are the marks of those burdened with sin.
But those who excel in doing good,
Who possess compassion and serene minds,
Who neither retaliate nor associate with the sinful—
These are the marks of those blessed with merit."
「擅長於貪、瞋、癡之人——
精於慾念、怒火與愚昧，動輒呵斥他人——
此乃罪業深重者之相。
而擅長行善之人，
懷慈悲心，安住於平靜，
不與惡人爭執，不與罪者糾纏——
此乃福德深厚者之相。」
Luang Pu Mai Intasiri
cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ
《迴向功德後功德不減反增》"Dedication of Merit Increases Rather Than Decreases Merit"
《迴向功德後功德不減反增》"Dedication of Merit Increases Rather Than Decreases Merit"
《迴向功德後功德不減反增》
比如，我們去做功德做布施，我們做完了就功德迴向。別小氣，我們做功德後迴向，我們獲得的功德會進一步地提升，獲得更多的功德。我們做功德後迴向，功德不會減少，有的只會增加。我們還會增加朋友，增加親人。
比如說，我們做功德後，我們發願說：‘希望所有的眾生，沒有止境的眾生能夠分享這份功德。誰能夠直接接就接，願你們隨喜功德。‘
天神和人類接受不到功德，能接受到功德的人，只有一部份鬼。地獄眾生接受不到，動物也接受不到。
但對於動物，如果你跟他做慈悲觀，他能接受得到。比如說，如果那些動物很兇，我們散播慈悲，他就不會跟我們生氣了。以前曾經遇到過，在 Muen gan 打坐，在石頭上面打坐。聽到旁邊有吱吱的聲音，原來是眼鏡蛇，大概一隻手臂那麼長的距離。他也沒有什麼感覺，沒有說些什麼。
因為我對他沒有毒，他也不會對我做什麼。
突然自己腿疼了，那就把腿拿起來。為什麼要冒風險？如果他看到我的腳是個障礙，有可能他咬一下。所以同樣也要懂得自己保護自己。
---隆波帕默
25-5-2025
"Dedication of Merit Increases Rather Than Decreases Merit"
For example, when we perform meritorious deeds or make offerings, we then dedicate the merit. Don’t be stingy—when we dedicate the merit after doing good, the merit we receive actually multiplies and grows further. By dedicating merit, it doesn’t decrease; it only increases. We also gain more friends and relatives
For instance, after performing a good deed, we might make the aspiration:
"May all beings, without limit, share in this merit. May those who can directly receive it do so, and may you rejoice in this goodness."
However, deities and humans cannot directly receive dedicated merit—only certain ghosts can. Beings in hell realms cannot receive it, nor can animals.
But for animals, if you extend loving-kindness (mettā) to them, they can receive it. For example, if an animal is aggressive and we radiate loving kindness and compassion, it won’t harbor anger toward us.
Once, while meditating on a rock at Muen Gan, I heard a rustling sound nearby. It was a spectacled cobra, just an arm’s length away. It didn’t react—because I held no malice toward it, it did nothing to me.
Then, when my leg started aching, I moved it. Why take risks? If the snake saw my foot as an obstacle, it might have struck. So, we must also know how to protect ourselves wisely.
— Luang Por Pramote
25 May 2025
甩髮舞 hair-whipping dance
甩髮舞 hair-whipping dance
當特朗普抵達阿聯酉時，遭到熱烈的歡迎，舞女以甩髮舞迎接特朗普😂這個世界真是無奇不有！
同樣地，佛陀說他不見比落入畜生道還要多種多樣的有情,但心
還比那些動物更多樣（SN22.100）
因為心多種多樣，所以我們每個人都造作出獨一無二的業力。
因果千變萬化，就算遇到什麼其人怪事，也不足以稱奇
這個世界什麼事情都可能發生的..........
視頻來源：NYP
When Trump arrived in the UAE, he was greeted with an enthusiastic welcome, including dancers performing a hair-whipping dance to welcome him. 😂 This world is truly full of wonders!
Similarly, the Buddha said that he did not see any class of beings as varied as those in the animal realm, yet the mind is even more diverse than those animals (SN 22.100).
Because the mind is so varied, each of us creates unique karma. Cause and effect are endlessly complex, so even if we encounter strange or bizarre things, there’s no need to be overly surprised—anything can happen in this world...
Video source: NYP
《Definition of merits 功德的定義》
《Definition of merits 功德的定義》
「功德即是快樂——身安，心自在」
功德（Bun）是快樂——身體舒適，心靈安寧。
善業（Kusala）是心的光明，是內心的明亮。
凡是罪過，凡是惡業，
凡是造作的惡行——
哪怕只是一點點，也別讓它存在，
別讓它在我們心中生起。
即使是一點小火苗，依然灼熱——
它能將一切燒盡，不留痕跡。
罪惡也是如此，它會燒灼我們的心，
讓我們永遠焦躁不安，痛苦不已。
功德清涼、輕盈、無負擔。
罪業熾熱、沉重、滿是痛苦。
"Merit is Happiness – Ease of Body, Peace of Mind"
Merit (Bun) is happiness—comfort in body, ease in heart.
wholesomness (Kusala) is the brightness of the mind, the radiance of the heart.
When it comes to faults, when it comes to sin,
When it comes to evil deeds—
Do not allow even the tiniest bit to exist,
Do not let them arise within our minds.
Even a small flame is still hot—
It can burn everything to ashes without a trace.
Sin is the same; it will scorch our hearts,
Leaving us restless and suffering endlessly.
Merit is cool, light, and weightless.
Sin is hot, heavy, and full of suffering.
---Luang Pu Bunma Kambhirathammo
cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ
殘酷的國王 A cruel king
殘酷的國王 A cruel king
隆波帕默在2025-4-19 （15：00）中提到有一個國王非常兇和毒，想要侵佔另一個國家。最後打贏了，但這場戰爭卻死了十萬人。那時地上全部都是屍體。‘他以前的功德來刺激自己的心，以前的功德現前了。看了變成沮喪，我現在在做什麼呢？ 我想偉大，然後去殺十萬人。心很枯萎，覺得這個不對了，智慧生起了。 一開始心是不善，有我慢，想比別人高，做著做著智慧生起’
所以假如我們傲慢、 貪心、 殘暴、 生氣、 吝嗇，有諸多不善。這其實是惡業在現前。
為什麼這樣說？ 因為心一定是不舒服、 沉重、 憋悶、 僵硬、 灼熱、 散亂的。這時在受苦！
因為心不清晰，我們傷害自己和他人，所以會失去別人對我們的尊重、受人厭惡、孤立、排擠
我們有任何的不善，這不是一件值得吹噓的事情，因為實際上我們正受惡報。
假如我們謙遜、 慷慨、 有品德、 心有禪定、 有智慧。這其實是善業在現前。
為什麼這樣說？ 因為心一定是舒服、寧靜、輕快、柔軟、清涼、集中的。這是在體驗快樂！
因為我們有智慧，所以不會傷害自己和他人；所以只會受人所尊重、愛戴、護持、惠顧。能夠吸來一切美好的事情：財富、名譽、地位、權力......
所以如果誰想讓大量善業成熟；去除自己的不善，提升一切善法----這是最快捷的方法。
Luangpor Pramote mentioned on 2025-4-19 (15:00) that there was a king who was extremely cruel and ruthless, wanting to invade another country. In the end, he won the war, but it cost the lives of 100,000 people. At that time, the ground was completely covered with corpses. "His past merits stimulated his mind, and his past merits arose. Seeing this, he became disheartened, thinking, 'What am I doing now? I wanted to be great, but in the process, I killed 100,000 people.' His heart withered, realizing this was wrong, and wisdom arose. Initially, his heart was unwholesome and proud, wanting to be superior to others, but as he acted, wisdom emerged."
So, if we are arrogant, greedy, cruel, angry, or stingy—engaging in all kinds of unwholesomeness—this is actually our past bad karma manifesting.
Why is that? Because the mind will inevitably be uncomfortable, heavy, stifled, rigid, burning, and scattered. At that time, we are suffering!
Because the mind is unclear, we harm ourselves and others, leading to a loss of respect from others, being disliked, isolated, and excluded.
Whenever we harbor unwholesomeness, it is not something to boast about, because in reality, we are experiencing the retribution of bad karma!
If we are humble, generous, virtuous, still, and wise—this is actually past good karma manifesting.
Why is that? Because the mind will naturally be comfortable, peaceful, light, soft, cool, and focused. We are experiencing happiness!
Because we have wisdom, we do not harm ourselves or others; thus, we are respected, loved, supported, and favored by others. We attract all good things: wealth, reputation, status, power...
So, if anyone wishes for abundant good karma to ripen—to eliminate their unwholesomeness and cultivate all wholesome qualities—this is the fastest way.
<<為何做了那麼多善事運氣仍那麼衰?>>"Why is my luck still so bad after doing so many good deeds?"
<<為何做了那麼多善事運氣仍那麼衰?>>"Why is my luck still so bad after doing so many good deeds?"
<<為何做了那麼多善事運氣仍那麼衰?>>
這其實是很正常的事。
有許多人認識到因果後， 知道行善會為自己帶來幸福後， 都會拼命做善事。
但做了那麼多善事， 竟然偏偏遇上一些不好的事。
有部分人因此而失去信心:又說善有善報， 惡有惡報? 根本都沒有! 不做了!
這時要檢視自己， 我們只是做善事嗎？ 有同時作惡嗎？ 有殺生、偷盜、邪淫、妄語、飲酒、離間他人、咒罵人、說廢話、在心中貪別人的東西、想別人受到傷害、對因果沒有太大信心嗎？ 如果善惡都做， 同時得到快樂和痛苦， 也是再正常不過了， 對嗎？
大家有看過一些富豪的傳記嗎？你會發現， 他們在未發跡時， 談不上是一個大善人， 只是一個普通人。
業的運作就是這樣! 今生所遭遇的， 有一大部分是過去世所造的業促成的。 有許多名人、總統、富豪， 他們之所以有這樣的成就， 主要已經不是今生的事了。 有些是累積了許多世，生生世世行善的結果。 例如我們看佛陀， 菩薩還未成佛前做了什麼大善事？ 應該都沒有什麼。 然後成佛後卻得到全知的智慧、龐大的信徒、 絕倫的供養、受到天神人類的尊敬。 這是過去生生世世行善積德的結果。
但試問今生的命運是否完全固定？ 又不是， 佛陀時代的本那屋主，就在供養完舍利佛尊者後， 一躍成為印度的大富豪。 還有幾個這樣的例子。 但這些都是屬於比較極端的例子， 是少數的例子。
一般我們行善佈施、幫助別人後， 在現世至起碼會得到以下的利益， 不用擔心(AN5.33)
1.受到許多人的喜愛
2.能夠結交寂靜的善人， 例如修行人、聖者
3.會有很好的名譽
4. 在大眾中會很有自信
如果根據論藏，這些現世的好處只是很微小的果報而已， 和未來世的善果報相比， 根本不值一提。 在未來世， 你會經歷比現在百倍、千倍、萬倍、無量倍的快樂和繁榮呢! 當你死後， 再張開眼睛， 成群天女天人圍著你， 你就知道原來因果是真的了。
今世的命運很大程度取決於過去世的功過， 今世的所作所為，大程度是在決定未來世的快樂與痛苦。 這是業的運作。
"Why is my luck still so bad after doing so many good deeds?"
This is actually a very normal phenomenon.
Many people, after learning about karma and understanding that doing good brings happiness, strive diligently to perform good deeds. But despite doing so much good, they still encounter unfortunate events. Some lose confidence because of this: "They say good deeds bring good rewards, and bad deeds bring bad retribution? It’s clearly not true! I’m not doing this anymore!"
At this point, we should examine ourselves: Are we only doing good deeds? Are we also committing evil? Have we killed, stolen, engaged in sexual misconduct, lied, consumed intoxicants, sowed discord, cursed others, spoken useless words, coveted others’ belongings in our hearts, wished harm upon others, or lacked strong faith in karma? If we do both good and evil, then experiencing both happiness and suffering is entirely normal, right?
Have you read the biographies of some extremely wealthy individuals? You’ll notice that before they rose to prominence, they weren’t necessarily great philanthropists—just ordinary people.
This is how karma operates! A large part of what we experience in this life is shaped by the karma created in past lives. Many famous figures, presidents, and wealthy individuals achieved their status not primarily due to their actions in this life, but as a result of accumulating good deeds over many lifetimes. For example, consider the Buddha. What great good deeds did the Bodhisattva perform before attaining Buddhahood that life? It seems there weren’t many. Yet after attaining enlightenment, he gained omniscient wisdom, a vast following, unparalleled offerings, and reverence from gods and humans. This was the result of countless lifetimes of virtuous deeds.
But does that mean our fate in this life is completely fixed? Not necessarily. During the Buddha’s time, the householder Punna became a wealthy magnate in India immediately after making offerings to Venerable Sariputta. There are several such examples, but these are extreme and rare cases.
Generally, when we perform acts of kindness, generosity, and help others, we can expect at least the following benefits in this very life—no need to worry (AN 5.33):
1.Being loved by many people
2.Being able to associate with virtuous and serene individuals, such as practitioners and noble beings
3.Gaining an excellent reputation
4.Feeling confident and at ease in public gatherings
According to the Abhidhamma, these worldly benefits are merely minor rewards compared to the future fruits of karma. In future lives, you will experience happiness and prosperity a hundredfold, a thousandfold, ten thousandfold, or even immeasurably greater than now! When you die and reopen your eyes, surrounded by celestial beings and heavenly maidens, you’ll realize that karma is indeed real.
Our fate in this life is largely determined by the merits and demerits of past lives, while our actions in this life largely shape the happiness or suffering of future lives. This is how karma works.
稀釋惡業 Dilute bad kamma
稀釋惡業 Dilute bad kamma
有些人造了一點點惡業，死後卻會投生到地獄
有些人也是造了一點點惡業，但只會在當生感受到惡報，看起來好像很小事那樣，為什麼？
這是因為有些人造了的惡業雖小，但他們沒有修行。
我們死後去哪裡就是看心的’重量‘。當心非常愚昧，把許多東西當作是’我的‘時，心就會很沉重，生起許多貪嗔癡。這麼沉重的心很自然就會墮落地獄，給了那個小小的惡業成熟的機會；連帶其他大量惡業一起成熟。
相反地，有些人也是造了同樣的惡業，但他們努力修行。
他們以戒定慧限制了自己的煩惱。不把一切當作是’我的‘ ，逐步把壓在心上的重量剝開。當心如此輕盈和快樂，這是有很大功德的心。
就算那個惡業在當生要報，也不會對心有很大的影響。因為當心不太執著的時候，遇到逆境時也不會太痛苦。
就如把一大把鹽放到一碗水那裡，將會咸得難以入口。
但假如把一大把鹽投入大河中，就根本不能影響河水的清甜。
同樣的惡業報在沒有修行的人身上，會帶來許多痛苦
同樣的惡業報在有修行的人身上，是不會有很大的痛苦的
假如一個人可以證得阿羅漢果，任何的惡報也不能帶任何苦給這顆心了。
所有惡業只能在當生成熟，不能帶到下一生了，因為阿羅漢根本就沒有下一生。
所以假如誰想稀釋惡業，最有效的方法一定是禪修，修習戒定慧。 (Ref. AN3.101)
Some people create a little bit of bad karma, yet after death, they are reborn in hell.
Others also create a little bit of bad karma, but they only experience the consequences in this life, which may seem like a minor issue to them. Why is that?
This is because some people having done bad kamma, but they do not practise Dhamma
Where we go after death is determined by the "weight" of the heart. When the heart is very ignorant and considers many things as "mine," it becomes heavy and gives rise to much greed, anger, and delusion. Such a heavy heart will naturally fall into hell, allowing the small bad karma to mature, along with much other bad kamma.
In contrast, some people also commit the same bad kamma, but they strive to practice Dhamma.
They limit their defilements through precepts, stillness, and wisdom. They do not perceive anything as "mine" and gradually shed the weight on their hearts. When the heart is light and joyful, it possesses great merit.
Even if that bad karma must bear fruit in this life, it will not have a significant impact on the heart. Because when the heart is not so attached, it does not suffer much in adversity.
It’s like putting a large handful of salt into a bowl of water; it becomes too salty to drink.
But if you throw a large handful of salt into a river, it does not affect the sweetness of the river water at all.
The same bad karma can bring much suffering to those who do not practice,
while the same karma will not cause significant pain to those who do practice.
If a person can attain arahantship, no bad karma can bring any suffering to that heart.
All bad kamma can only mature in this life and cannot carry over to the next, because an arahant has no next life.
Therefore, if anyone wants to dilute their bad karma, the most effective method is definitely meditation and the practice of precepts ,stillness, and wisdom. (Ref. AN 3.101)
《臨終時哪種業會先成熟？》"Which Karma Ripens First at the Time of Death?"
《臨終時哪種業會先成熟？》"Which Karma Ripens First at the Time of Death?"
《臨終時哪種業會先成熟？》
死亡之後，那是存在的。
那些沒有學法修行的人也許以為說，如果死了，一死百了。
如果我們曾經學過，尤其是我們曾經修行過，如果我們看到過，我們知道，我們看見，各種各樣的這些生命的空間是非常多的重疊的，有三十一道是重疊的，並沒有僅僅只是我們看到的。
單一的這個空間，他們很多的重疊是在一起的。 死亡僅僅只是換了這個維度，從一個地方換到了另外一個地方。 那個真正限定我們去得好還是不好，取決於我們自己的業而已。 因此我們必須要訓練自己，要去在力所能及的情況下做最多的功德。
事實上，一般的人以為說，我們老了，然後我們有孩子，有孫子做我們的靠山，或者是沒有誰照顧，有錢就會去到養老院，這個我們依然還要靠別人。 那個是屬於身體方面的依靠，但是我們的心呢，我們誰也靠不了，我們必須要能夠靠得了自己。 如果我們修行，我們就會看到，所有的眾生呢，就是生死輪迴，有的會好起來，有的會越來越糟，就是不停地輪迴。
那些真正限定說我們未來的生命是好還是壞，就是以業來做區分。
【重業】
業有好幾個層次，他們這個結果是有區別的，比如說這個大的業，這個有重業，有好的一面也有壞的一面。
如果我們有重業，在我們要死的時候，這個重業會先現前。
重業，好的重業，比如我們獲得了這個禪定，禪那，我們獲得禪那一二三四五六七八定，我們的心在臨終的時候處在禪定之中，我們維持禪定的這個業會給我們結果，然後我們去到這個梵天界可以去得了，不會去到別的地方。
如果我們造了惡業，比如說造了五不可逆轉的罪，比如說殺父殺母，殺阿羅漢。殺父殺母，這個很容易去衡量，但是殺阿羅漢，這個是比較難看的，因為我們不知道誰是阿羅漢。
還有另外一個是屬於五大逆罪，其實也就是讓僧團分裂，讓僧團分裂居士是做不了的，僧團分裂必須要僧人跟僧人才能夠分的，因此這個五大逆罪居士是做不了，只能做得了三條。殺父殺母，殺阿羅漢。
如果我們有好的業，很強的善業，那個稱之為正面的善業，這個正面的善業讓我們肯定會投身在好的地方，如果我們有不好的或負面的惡業（五逆重罪），不管我們前面做了多好的善業，這個正面的善業都不會現前。
比如說提婆達多，提柏達多並不是普通的人，如果提柏達多是很普通的人，他就無法變成悉達多太子的對手，他們的水平必須要很接近才能夠成為對手。
但是提婆達多他是妒忌性很重，想當老大，想出人頭地，造了兩條很重的惡業，做了很重的兩個惡業，第一個是讓佛陀身體出現了疼痛和流血，第二條就是分裂僧團。提婆達多即便有非常多的好的善業，但是臨死的一瞬間，立馬下到無間地獄，因為這個重業會先現前，一旦他從這個無間地獄上來之後，他又可以繼續修行，有一天他會變成獨覺佛，因為他的波羅蜜非常多，獨覺佛他的波羅蜜比這個舍利佛尊者，目犍連尊者的波羅蜜更多，因此這個好的跟壞的是無法相互抵消的。
比如有的人說造了很多壞事，然後再去做好事去抵消，但那是無關的，好的就會有好的結果，惡的就會有惡的結果，因此這個惡的別去做是最好的。
還有另外一種業，如果我們沒有重業的話，我們沒有造這個八定，也沒有造那個五逆重罪，這個還有另外一個稱之為慣行業，就是我們經常做的那個業，做到已經變成習慣了，已經變成了一種習慣性，習慣了。
【慣行業】
如果沒有重業的話，這個就會結果，我們投生到好還是不好，就取決於我們做的那些慣行業。
以前隆波認識一個老人，現在自己也老了，以前自己稱他為老人，因為他比自己老，因為自己很年輕，認識他的女兒，他有兩個女兒，很勤奮的修行。
這個父親，他的妻子死了很久，但是就是不願意娶新的老伴，因為愛自己的孩子，照顧孩子很好的，照顧孩子照顧得很好，願意不找新的老婆。
事實上他是很有錢的，但是也不願意再找老伴，但是他的缺點也有，就是喜歡喝酒，而且不只是正常的喝酒，每一天就會邀請朋友到家裡面來喝酒，然後會讓自己的手下殺雞。
每一天，這個餐館養了很多的雞，每一天都殺雞，每一天都殺雞，後來招待這個朋友，招待那些酒友，喝酒，然後覺得很快樂很享受。
問說那個時候他有快樂嗎？有。
但在他要死的時候，別問說誰是看到的人，有一個出家人看到，但是不是隆波，這個不能說是哪個師父。要死的時候，心生起了業相，看到雞子，看到雞，心就會跑到雞那裡去。剛好那個出家師父在，他是出家人，而且他的神通很厲害，他立馬去做這個慈悲觀，就忘了雞了。一旦忘了雞，就又看到了這個黑的螞蟻，因為他是很討厭黑螞蟻的，紅的螞蟻不喜歡，不討厭；只是討厭黑螞蟻。
這個他很奇怪的是，看到一隻兩隻螞蟻不知做什麼，等著牠們先排隊。這隊螞蟻來的時候，排了很長的隊，從那個隊伍的頭，一直排到隊尾.....
在臨死的時候，在醫院裡面，就一直是很難受；因為黑螞蟻爬到床上面，在醫院裡面，就一直在找麻煩，讓孩子讓護士來趕螞蟻，因為螞蟻上來了，全身都很癢，但他們卻看不到一隻螞蟻。
這個心啊，因為是不善的心，已經變成習慣了的，因為殺螞蟻，殺這個雞變成習慣，殺螞蟻變成習慣，殺雞並沒有任何的動機，並沒有想太多，只是想這個招待朋友；但是殺螞蟻，那是覺得很過癮的。
在他臨終的時候，第一次是看到了雞，一旦出家人能夠幫上忙了，又看到了螞蟻了，躺在床上，然後看到全是螞蟻。
這個心蒙上了陰影，這個業稱之為慣行業，這個做到已經變成習慣了的。如果沒有重業，這個業就會現前，最後就去了惡道。
子孫們恭請了高僧大德幫忙，但是還是幫不了忙，每個人都有屬於自己的業，幫不了忙，去到了惡道，變成了這個阿修羅道的眾生。
我們大家也許從來沒有看到過阿修羅道的眾生，阿修羅道跟鬼是不一樣的。
鬼，很帥氣的也有的，很漂亮的鬼也有的；但是阿修羅道的眾生是看起來很可怕的，很討人厭的。這個小的女兒，修行很棒，那就幫忙來念經，來做慈悲觀，給這個外公做慈悲觀，父親死了，然後到了晚上的時候就拼命的去唸經，然後這個做功德迴向，說願父親來接受功德。
這個一旦這樣發願了之後，她的禪定很好，一旦這麼發願了之後，馬上有結果了，這個阿修羅道的眾生並沒有被囚禁起來，還可以單獨的走的。這裡附近也許也有，也許今天他會跟著大家回家，也有可能如果大家有福報的話，會想跟你在一起生活的。
一旦這個發願結束的一瞬間，狗就開始吠叫了，這個很奇怪。泰國人會相信說如果鬼來的話，狗必然會叫的。隆波也遇到過，這個鬼來了之後，這個狗會叫是真的，但是跟這個平常叫是不一樣的，就類似於他的聲音是不同的。如果習慣曾經聽，一聽就知道了，這個狗在說啊，鬼來了，鬼來了。
如果是叫老婆呢，他也是叫的，是他會有很甜蜜的那種聲音的。
依她說這個外公來接受功德，他真的來了，狗就叫了，然後呢，然後這個整個家裡面都發臭，臭燻燻的，特別臭。
這個特別好的這個女兒修行，希望這個父親來接受功德的女兒開始回心轉意了，說：‘爸爸你不用不用困難來了，我們直接送給你。’
這就是愛，這個人類的愛是無法確定的。想讓父親不死，一旦父親死了，想讓他接受功德。如果真的來了，就說別來了，不然你會很困難的，這樣直接送給你。
這個業做了之後，就會導致他投身到這個阿修羅道，那是因為這個慣行業，做了又做，做了又做，每天都去做，變成習慣了。
因此我們大家必須要小心，如果我們有什麼東西不好的，比如說非常多的女性喜歡抱怨，喜歡抱怨是不好的業，不善的業，屬於說那些沒有意義的話。
有時候會傷害自己的，傷害自己先生，再傷害自己孩子。這個心也是屬於不善業。每一天抱怨，在年輕的時候不怎麼抱怨的，久久的才抱怨一次，一到老了之後，就每一天都抱怨，每一件事情都抱怨。
是不是真的？有好幾個大人點頭說是真的，這個抱怨的性格是什麼樣子的？因為它是屬於說不好的語言，說這種沒有意義的話，然後說了之後傷害別人的話。如果我們做到習慣，我們有沒有結果呢？如果沒有別的業來現前，這個業就會現前，這個慣行業就會現前。
【臨終業】
還有另外一種業，也就是心進去抓這個臨終業，也就是在生命的最後一刻會進去抓。這個心就剛好就捕捉那個所緣了。如果沒有重業，沒有這個什麼很明顯的慣行業，最後這個第三種業就會現前，那個稱之為臨終業，在臨終之前的那個業。
在經典有記載，在這個經典注釋裡面提到有一個富翁的孩子。
這個富翁他是特別小氣的，雖然他特別有錢，但是很小氣，他就給孩子做這種很光很精緻的耳環，所以稱孩子為精緻耳環。
但是孩子生病了，因為他的父親特別的這個吝嗇，孩子生病了，哎，沒關係，他很快就會自然康復的，以後想著會康復的。
但是就沒有康復，就會病得越來越重，他就不知道該怎麼做了。要去找醫生又害怕浪費錢，就把這個孩子放在家門口曬太陽，抱在門口曬太陽。
那個時候佛陀他托缽，看到了這個孩子，知道說這個孩子依然還有福報在，但是到了時間要死了，因為父親特別小氣，不願意治病，佛陀就這個把光散發出來，這個孩子看到了佛陀的光：這什麼光，那麼亮，然後那麼柔軟，這個從心散發的那種光，不像那種這個探照燈的光一樣，它很亮，然後這個很清涼，很舒服，看了之後就有快樂。
這個他就回過頭來看，看到了佛陀，心生起了信心，沒有什麼東西可以做功德，只是合掌，只是頂禮。那個時候就剛好死了，僅僅是這個功德就可以讓他投生為天神，這個稱之為這個在這個臨終之前做的那個業。
【已作業】
這個業有分的好幾個層次，還有另外一個就是這個小的那些業不會太有結果的，那些不太，不太充分的那些業；比如說我們做功德，起先我們有信仰，我們想做功德，一旦做了之後，覺得有點可惜。
在做之前想做，很精神很高興，做的過程中也很法喜，做完了之後，覺得難過，覺得很可惜，這個業啊，是屬於不好的業，這個不充分的業，是屬於很小的業，然後就會有結果。
曾經在佛陀時代，也有一個出家師父，他在這個縫袈裟，眼睛不太能看到，因為年紀大了，結果這個針插到了這隻小蟲，他就死掉了。
但是他死了之後呢，他就投生變成出家人，這個小蟲，這個投生成為獵人。看到這個出家人走過來了，就想說不應該拿著武器。那個出家人去哪裡也不知道，可能他害怕自己拿著武器，所以他就把這個箭毛扔到那個樹叢裡面，剛好他那個出家人就在那個地方，他就被插死了。
這個是小的業結果了，沒有別的這個就來結果了。
因此這個業，惡業無論小到什麼程度，能夠不做這是最好的，我們就去多多的去播種這個善業，多去造十善業
----隆波帕默 （2025年4月19日）
"Which Karma Ripens First at the Time of Death?"
After death, existence continues.
Those who have not studied or practiced the Dharma might think that death means the end of everything.
But if we have studied—especially if we have practiced—if we have seen and understood, we know that the realms of existence are many and overlapping. There are thirty-one realms, all interwoven, not just the single dimension we perceive. Death is merely a shift in dimension, a transition from one place to another. What truly determines whether we go to a good or bad destination depends solely on our karma. Therefore, we must train ourselves to accumulate as much merit as possible while we still can.
Ordinary people might think that when they grow old, their children and grandchildren will be their support, or if no one cares for them, money will secure them a place in a nursing home. But these are merely physical dependencies. As for the mind—no one else can be its refuge. We must rely on ourselves. Through practice, we come to see that all beings cycle through birth and death: some improve, some worsen, endlessly revolving.
What truly determines the quality of our future lives is karma.
【Weighty Karma】
Karma operates on different levels, each producing distinct results. There is weighty karma, which can be either wholesome or unwholesome.
If we have weighty karma, it will manifest first at the time of death.
Wholesome weighty karma: For example, if we attain deep meditative absorption (jhāna), our mind at death will remain in that state, leading us to rebirth in the Brahma realms.
Unwholesome weighty karma: Such as committing the five heinous crimes—killing one’s father, mother, or an arahant; causing a schism in the Sangha; or wounding a Buddha. Laypeople can only commit the first three, as splitting the Sangha requires monks.
For instance, Devadatta was no ordinary person—he was nearly equal to the Buddha in order to be able to be his opponents. But due to jealousy and ambition, he committed two grave misdeeds: injuring the Buddha and causing a schism in the Sangha. Despite his vast merits, at death, his heavy bad karma manifested first, sending him straight to Avīci hell. Only after exhausting that karma could he resume his path, eventually becoming a Paccekabuddha (a solitary Buddha).
Good and bad karma do not cancel each other out. Some think doing good can offset past misdeeds, but this is not the case. Each karma bears its own fruit.
【Habitual Karma】
If there is no weighty karma, then our rebirth—whether favorable or unfavorable—will be determined by our habitual karma (actions we repeatedly perform).
Long ago, Luang Por knew an old man .now, Luang Por himself has grown old, but back then, he was young and referred to this man as "the old man". This man had two daughters who diligently practiced the Dharma.
After his wife passed away, he refused to remarry out of love for his children, taking good care of them despite his great wealth. However, he had a vice: he loved drinking—not just casually, but daily. He would invite friends over, ordering his workers to slaughter chickens for feasts.
Did he have pleasure ? Yes.
But when his time of death came, his mind was overwhelmed by karmic visions. A monk ,not Luang Por, but another highly attained monk with psychic abilities--don't ask me who--- was present and saw what happened
First, he saw chickens—his habitual killing of them for feasts surfaced. The monk immediately performed loving-kindness meditation, temporarily dispelling the vision.
Then, he saw black ants—he had a deep hatred for them . In his dying moments, he hallucinated ants crawling all over his hospital bed, making him itch unbearably. Yet, no one else could see them.
His mind, clouded by habitual unwholesomeness, had become conditioned:
Killing chickens—though done without malice, just for feasting.
Killing black ants—done with delight, a deep-seated habit.
With no weighty karma to override these tendencies, his habitual karma took effect, leading him to rebirth in the asura realm (a realm of wrathful, miserable beings).
[Asuras vs. Ghosts]
Asuras are not the same as ghosts. Some ghosts can be beautiful or handsome, but asuras are frightening and repulsive.
His younger daughter, a devoted and good practitioner, performed merit-dedication rituals for him, chanting and radiating loving-kindness. She prayed: "May Father come receive this merit."
The instant she finished making the merit dedication, the dogs suddenly started barking—an eerie and unsettling sound. In Thai belief, when spirits or ghosts approach, dogs always bark, but their barks sound different from normal. Luang Por himself had witnessed this before—when a ghost is present, the dogs don’t just bark casually; their voices change, as if they’re urgently warning, "A ghost is here! A ghost is here!"
For comparison, when a dog barks at its owner or wife, it has a sweet, affectionate tone. But when it senses the unseen, the bark becomes sharp, frantic, and unnatural—those familiar with it can immediately tell the difference.
When the daughter prayed, "May Father come receive this merit," the dogs reacted instantly. Then, the entire house was filled with a putrid, suffocating stench—a clear sign that the deceased had arrived in his new, wretched form.
The devoted daughter, who had wished for her father to receive merit, suddenly had second thoughts. Overcome with fear , she cried out:
"Father, you don’t need to come! It must be so difficult for you… We’ll just send the merit directly to you!"
This is the uncertainty of human love—first, we desperately wish for our loved ones not to die. Once they pass, we hope they can receive our blessings. But when they actually appear before us (even invisibly), we panic and say, "No, don’t come! Just take the merit from afar!"
His rebirth in the asura realm (a realm of wrathful, miserable beings) was the direct result of habitual karma—actions repeated so often they became second nature:
Daily drinking and slaughtering chickens (even if done without malice, just for feasting).
Killing black ants with cruel enjoyment (a deep-seated habit of hatred).
Because he had no weighty wholesome karma (like deep meditation) to override these tendencies, his habitual patterns took control at death, dragging him downward.
This is why we must be extremely careful with our habits—especially negative speech. Many people, particularly women, fall into the trap of constant complaining:
In youth, they complain occasionally.
In old age, they complain every single day, about everything.
Is this true? Many elders in the audience nodded in agreement.
Why is complaining so dangerous?
It is useless speech—wasting time and energy.
It harms others emotionally—hurting spouses, children, and even oneself.
If done habitually, it becomes karma that ripens at death.
If no stronger karma (like weighty good or bad deeds) intervenes, these habitual tendencies will determine our next rebirth.
【Death-Proximate Karma】
There is another type of karma called death-proximate karma (maraṇāsanna kamma), which means the mind grasps at an object in the final moments of life. At the very last instant, the mind happens to seize upon that particular object. If there is no weighty karma (garuka kamma) or clearly evident habitual karma (āciṇṇa kamma), then this third type of karma will manifest - what we call death-proximate karma, the karma created just before death.
The scriptures record a story in the commentaries about the child of a wealthy man. This rich man was extremely stingy. Though he possessed great wealth, he was very miserly. He had exquisite golden earrings made for his child, so the boy came to be called "Little Gold Earrings."
When the child fell ill, his father's extreme stinginess prevented him from seeking proper treatment. "It's nothing, he'll recover naturally soon enough," the father thought. But the child didn't get better - his condition worsened until the father was at a loss. Too cheap to call a doctor, he simply carried the child outside to sit in the sunlight by their doorway.
At that moment, the Buddha came by on alms round. Seeing the child, he knew the boy still had some merit remaining but was at the point of death due to his father's unwillingness to treat him. The Buddha then radiated light. When the child saw this light - "What is this radiance? So bright yet so soft, this light emanating from the heart, not like the harsh glare of a spotlight but luminous, cool and soothing" - it brought him joy.
Turning to look, he saw the Buddha and faith arose in his heart. Having nothing to offer, he simply placed his palms together in reverence. At that very moment he passed away. This single act of devotion was enough to cause his rebirth in the heavenly realms. This is what we call death-proximate karma - karma created in the moments before death.
【Stored Karma】
Karma operates on several levels. There is another type called stored karma (katattā kamma) - minor karmic actions that don't bear significant fruit, those insufficiently strong karmas. For example, when we perform meritorious deeds: initially we have faith and wish to make merit, but after doing so we feel some regret.
Before the act, we're enthusiastic and joyful; during the act we feel inspired; but afterward we feel sad and regretful. This kind of karma is unwholesome, insufficient karma - minor karma that will still bear fruit.
There was a story from the Buddha's time about a monk sewing robes. His eyesight was failing due to old age, and he accidentally pierced a small insect with his needle, killing it. After death, that monk was reborn... as a monk! The insect was reborn as a hunter. When this hunter saw a monk approaching, he thought "I shouldn't be holding weapons." Not knowing where the monk was going, and perhaps fearing his own armed state, he threw his arrow into some bushes - right where that monk happened to be standing afterwards, killing him.
This is how even minor karma bears fruit when no other stronger karma intervenes. Therefore, no matter how small an unwholesome action may seem, it's best not to do it at all. Instead, we should diligently cultivate wholesome karma by practicing the ten wholesome deeds.
Luang Por Pramote (April 19, 2025)
功德圓滿的最快速度 The fastest speed to fullness of merits
功德圓滿的最快速度 The fastest speed to fullness of merits
其實如果想以最快的速度想功德圓滿
並不需要不斷布施
因為如果談到最快，
最快應該是禪修以去除煩惱
當心解脫煩惱，這就是功德圓滿了！
為什麼這樣說？
因為佛陀說功德是開心的意思(AN7.62)
所有佛陀、 獨覺佛、 阿羅漢都有不能毀壞的永久最高快樂---涅槃之樂
但如果還對煩惱依依不捨，沒有勇氣和心力去去除煩惱，還想不斷投胎轉世
這表示功德還不夠
那寧願多作布施、 嚴持戒律來累積功德（快樂的資糧），好過什麼都不做
但也不要捨棄禪修
就如Ajahn Golf 所說：【布施，就好像我們走去涅槃。
持戒，就好像我們跑去涅槃。
禪修，就好像我們坐車進入涅槃。
誰修行修得厲害，就好像坐飛機（Piu～）一下子就進入涅槃】
不要忘記，涅槃就是功德圓滿的同義詞...
If we want to quickly achieve the fullness of merit,
it’s not necessary to constantly crazily give (Dana).
Because when it comes to the fastest way, it should be through meditation to remove defilements.
When the mind is liberated from defilements, that is the fullness of merit! Why do we say this?
Because the Buddha said that merit means happiness (AN 7.62).
All Buddhas, Pacceka Buddhas, and Arahants experience an indestructible and everlasting highest happiness—the bliss of nibanna.
However, if we are still attached to our defilements and lack the courage and strength to remove them, still wanting to be reborn endlessly, it indicates that our merit is not sufficient.
In that case, it is better to engage in more giving and strictly uphold precepts to accumulate merit (the resources of happiness) than to do nothing at all.
But do not abandon meditation.
As Ajahn Golf said: “Giving is like walking towards nibanna. Upholding precepts is like running to nibanna. Meditation is like taking a car into nibanna. Those who practice diligently are like taking a flight (Piu~) straight into nibanna.”
Don’t forget, nibanna is synonymous with the fullness of merit...
《Fighting with bad karma 與不善業鬥爭》
《Fighting with bad karma 與不善業鬥爭》
“...Those who uphold the teachings of the Buddha, as taught by the Lord Buddha,
still struggle with their own minds,
which are under the influence of unwholesome deeds.
Sometimes they win, sometimes they lose,
but it's still better than being completely oblivious, refusing to discern right from wrong.
Not thinking to resist the power of unwholesome deeds at all,
they surrender to its influence,
acting without knowing what is right or wrong, good or bad.
It is said to be the greatest regret for one who has been born human and encountered Buddhism, but has not made an effort to understand how important it is to fight against the power of karma, which is unwholesome deeds, with full awareness and capability...”
“……崇尚佛法的人，依據佛陀所教導的，
仍然與自己的心鬥爭，
這心受到了不善業的影響。
時而勝利，時而失敗，
但這總比完全失去理智，不願意分辨善惡來得好：
根本沒有考慮過抵抗不善業的力量，完全屈從於不善業的影響，
言行舉止毫無所謂，不知善惡，這樣的人被說成是最令人遺憾的。
這樣的人既然已經投胎為人，遇見了佛教卻沒有努力去了解這是多麼重要的事情
必須全力以赴，保持完全的覺知，抵抗業力的力量，即不善業……"
His Holiness Somdet Phra Sangharaja, Prince Vajirananavarorasa
cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ
The Bad Karma of Commanding the Noble Ones《使喚聖者的惡業》
The Bad Karma of Commanding the Noble Ones《使喚聖者的惡業》
《使喚聖者的惡業》
Luang ta siri:如果那些人還有邪見，他們的身口意不好的話，他去使喚聖者；初果已經是聖者了
他們就會得到惡業
有一個例子，就是有個女居士，她從佛陀那裡聽起類似剛才所說的佛法；她就生起信心，身口意好，成為了第一類的初果。她就想起一位女性朋友，同樣希望她能成為初果。
在找她的同時，她的朋友就在洗澡，也在洗頭。碰巧她的朋友需要一些綁頭髮的東西，就對這位初果聖者說：‘你幫我拿這個吧！’
就這樣去使喚、用初果聖者。
就是因為這個惡業，讓她五百世成為下人、奴隸、被人使喚。
所以當我們有這些法、這些德。如果是凡夫來使用我們，就會有這個惡業
信徒：那怎樣知道他們是否初果呢？
Luang ta siri:只有自己知道自己。修習佛法的人自己便知道自己的身口意好不好。他們不會四周圍和人說自己是初果的
就算出家人有很高的戒臘，也未必是初果。
有些出家人雖然戒臘高，但他們去買彩票都有的。這個就是身不好，戒行不好
一開始就是從布施開始，接下來就是有好的身口意，身善、口善、意善，這是屬於戒
接著就是修定，然後就是修智慧。正見就是有這個智慧，知道五蘊不是我的正見。知道五蘊，人、我、眾生只是元素，沒有一個我在。
The Bad Karma of Commanding the Noble Ones
The Bad Karma of Commanding the Noble Ones
Luang Ta Siri: If those people still have wrong views and their actions of body, speech, and mind are unwholesome, and they try to command the noble ones—who are already stream-enterers (sotapanna)—they will incur bad karma.
For example, there was a female lay disciple who heard similar teachings from the Buddha, which inspired her confidence. She cultivated her body, speech, and mind well, becoming a first-type stream-enterer. She thought of a female friend who she hoped would also become a stream-enterer.
While looking for her friend, she found that her friend was bathing and washing her hair. Coincidentally, her friend needed something to tie her hair and said to this stream-enterer, "Can you help me get this?"
By commanding this stream-enterer, she incurred bad karma, resulting in her being reborn as a servant or slave for five hundred lifetimes, being commanded by others.
So, when we possess Dhamma and virtues, if they are used by an ordinary person, it leads to bad karma.
Devotee: How can we know if someone is a stream-enterer?
Luang Ta Siri: Only one knows oneself. Those who practice the Buddha's teachings are aware of their own actions of body, speech, and mind. They do not go around telling others that they are stream-enterers.
Even among monastics with high precepts, they may not be stream-enterers. Some monastics, despite their high status, still buy lottery tickets, indicating their actions are unwholesome.
It starts with generosity, followed by good actions of body, speech, and mind—being wholesome in body, speech, and intention, which relates to the precepts. Next is the cultivation of stillness, and then the cultivation of wisdom. Right view involves the understanding that the five aggregates are not "self." Knowing that the five aggregates, people, and beings are merely elements, there is no "self" within them.
《布施，持戒和禪修的功德 The merits of donation, precepts and meditation》
《布施，持戒和禪修的功德 The merits of donation, precepts and meditation》
戒律 - 使人具有好相貌。
布施 - 是使人具财富的原因。
禅修或供养佛法书籍给僧侣，或者送给有需要的人，会促使令人有很多智慧。
Precepts - Make a person have a good appearance.
Donation - Is the cause of wealth for a person.
Meditation or offering Dharma books to monks, or giving them to those in need, fosters a great deal of wisdom in people.
Excerpt from Luang Por Lersi Lingdam, Wat Thasung
"Liberation through Dharma," Issue 96, Page 128
摘自 龍婆Lersi Lingdam，Wat Thasung
《佛法解脱》第96期，第128頁
cred. to 听僧说
隨喜他人的功德 Merits of rejoicing others
隨喜他人的功德 Merits of rejoicing others
Example of a Person Who Made Merit in the Past by Joyfully Rejoicing in Others
When seeing others do good and receive good, they would express words of "Sādhu" (well done) and rejoice in others' merits. As a result, in the next life, they are born with a mouth that smells as sweet as a lotus flower. This is the result of having spoken good words and receiving the benefits of that merit.
過去通過隨喜他人而行善的個例
當看到他人做好事並得到好的結果時，他們發出「善哉」的讚美，並為他人所做的功德感到高興。
結果，在下一世，他們出生時口中散發著如蓮花般的芬芳。這是因為他們曾說過好話，並因此獲得了善行的果報。
---Ajahn Surasak
《無心之失是否沒事？》"Is an Unintentional Mistake No Big Deal?"
《無心之失是否沒事？》"Is an Unintentional Mistake No Big Deal?"
《無心之失是否沒事？》
無心而犯錯的思想、 說話、 行為有惡業嗎？
有的
但佛陀在AN6.63中說：‘業即是思哦～業即是動機哦～不是吧’
業的確等於動機。但要留意的是，不僅是粗糙的動機是動機，細微的動機依然是動機
Ajahn Golf 曾說：‘某些時候我們沒有這個動機去造成的犯錯。因為我們失念而造出來的，都是有罪業的。就好像比如，我們被蚊子針的，那我們就去摸，接著撥的過程就殺死了它。我們沒有動機要殺死它。但是我們因為缺乏這個正念，導致它死亡。那這個失念，都有業力在。 ’
失念就是心的散亂、 不夠細心。一旦我們處事不周，沒有考慮得仔細而犯下道德上的錯誤，那依然是惡業。
Ajahn Dao 曾說過：‘那些司機也是要小心。 如果他駕車出車禍， 帶其他人一起死掉， 他是會下地獄的。因為乘客就是把自己的生命交給司機， 如果司機帶著整車人一起死掉， 他會下地獄的 ’
疏忽大意而造成的損害，仍是罪業
並不是說我們沒有留意到就不用承擔業力的
佛陀就曾經教導他的兒子羅喉羅。當我們要思考、 說話、 行動時；應當考慮那是否會傷害自己？ 傷害別人？ 傷害雙方？ 生起苦的果報？（MN61)
傷害自己就是讓自己不開心。怎樣為之不開心？內心的混亂，內心生起貪嗔癡就是不開心。 我們應當仔細觀察，自己要思考、 說話、 行動前是否帶著貪嗔癡、 散亂？還是帶著清明、 正念的心？
傷害他人就是為他人造成困擾或者煩惱。
有時我們總喜歡蒙混過關，覺得沒有考慮到會否影響到人，一股勁兒做下去就不是惡業。但假如傷害到人仍帶有業力的，為什麼？蒙混過關時心是什麼狀態？是沉重、 得過且過、 混沌的狀態，那一刻是不善心；當然有不善業啦！
佛陀在SN55.6中勸導信徒持戒，是連帶著同理心來說的。
例如我們自己不想死，想要快樂不要痛苦，如果有人要殺有這樣希求的我們，我們也不會喜歡。別人也一樣啊！自己不喜歡的話怎可以施加於他人呢？這樣想後我們便自己戒絕殺生、勸導他人戒絕殺生、讚揚戒絕殺生 。
因此凡事也應當想清楚，具備同理心，想想別人的感受，想想對人或者對整個世界的影響是好是壞；才去思考、 說話、 行動。是善業還是惡業，有戒還是沒戒；分水嶺就是在這裡。
隆波帕默曾提到，有些人在各種媒體，不論是以文字或語言來傳播，很常會產生負面影響的。
例如說這間酒店有鬼，有時僅僅是為了譁眾取寵，並沒有傷害人的動機；但當到處去說時，已經在傷害別人了。隆波反問說，這個世界哪裡沒鬼？
為什麼隆波說在傷害別人？因為引起恐慌、 破壞了別人的生意。
隆波繼續說：【或者是去餐廳吃飯，然後分享說，這個不好、那個不好，別進這家餐廳。那個對我們自己不好，因為結果是讓別人不進他的餐廳，這個也是在傷害了。 】
當我們因為疏忽大意而惡意地損害了別人利益的時候，那個業也是有的，戒也有污染了；因為持戒就是不傷害自己、不傷害別人。
隆波說：【持戒並不是背了戒條之後說我持戒了。我們必須要很微細、很周全地去觀察我們所做的那些是不是破戒，必須要有正念跟智慧。那些小的事情也會讓心蒙上陰影】
有時因為疏忽大意，甚至可以在不知不覺間墮落無間地獄。例如Luang Por Lersi Lingdam 說，有人從古廟中偷來佛牌，然後我們從別人那裡接收戴上，雖然並不知道，這也有罪業。
Luang Por 說，假如我們使僧團的物品損壞，都必須修補它們。否則，違犯者很容易會墮入無間地獄
Luang Por 繼續說：【像已經在荒地的廢棄寺廟，沒有任何它是寺廟的跡象，或有地方能顯示它是寺廟，但在森林裡的都好，或有僧人的都好，我們在那拿走什麼物品都好，一根草，一根木都好，這些都被認定為屬於僧團物品。或者如果有人將僧團的土地奪為個人財產，就真的很倒楣了。像這樣的，曾經有過有權勢的人侵占了僧團的土地，現在已經墮入到第七層地獄了。
龍婆班還說，我們所有在這裡的人怎麼能夠知道？漂浮到門口的木頭，我們以為沒有人的，拿去當柴火，但如果那木頭來自寺廟，就被視為寺廟的木頭，是僧團的物品，拿去用就是惡業。
田野間的樹木、草叢、稻草，這些地方可能曾經是寺廟，它們都曾被供養為僧團物品，但寺廟已經不在了。所有在寺廟的東西，包括土地都還是屬於僧團物品，我們只是去拿了一根草，也已經是惡業了，僧債的懲罰非常的嚴重。】
惡業的產生是因為疏忽大意、 正念不夠、 考慮不周。
就算看似沒有主人的東西，也不應大意地佔有。
如果要講很細微的業力，佛陀就說，連那些讓不善法增長、善法衰退的行爲 ，也會帶來痛苦的果報。（MN88）
很簡單，例如我們享受好看的影像、 好聽的音樂、 好嗅的氣味、 好嚐的美食飲料、 好摸的觸感；心會更有正念還是更混亂？ 這個要我們細心地自我觀察。 雖然並不是很粗糙的業，但仍是業來的。
我們應當這樣想：‘如果我們和佛陀一起居住，佛陀細心留意和觀察我們的一舉一動；我們會被他譴責嗎？’
或者說，我們的任何思想、 說話與行為；見得光嗎？ 出得大場面嗎？
就如佛陀在《大吉祥經》所說，假如我們行為無過失，這是最高的吉祥。
佛陀也在法句經26中說：‘愚者恣情於疏忽大意，智者則如守護珍寶一般，珍惜地守護著不疏忽大意 ’。
什麼是疏忽大意？Vibh 350 定義疏忽大意為心的鬆散。
那即是心失去正念和清明的狀態，心的散亂
我們有疏忽大意嗎？
"Is an Unintentional Mistake No Big Deal?"
Do unintentional thoughts, speech, and actions incur bad karma?
Yes, they do.
But the Buddha said in AN 6.63: "Kamma is volition,kamma is intention—right?"
Indeed, kamma is equivalent to intention. However, it’s important to note that not only coarse intentions are considered intentions; subtle intentions are still intentions.
Ajahn Golf once said: "Sometimes we don't have the intention to make a mistake. The mistakes we create due to absent-mindedness are still karmically culpable. For example, if we are bitten by a mosquito and we swat it, resulting in its death, we had no intention to kill it. However, our lack of mindfulness led to its death. Thus, this absent-mindedness carries karma."
Absent-mindedness refers to a scattered mind, a lack of mindfulness. If we handle situations carelessly and commit moral errors without careful consideration, it is still bad karma.
Ajahn Dao has said: "Drivers must also be cautious. If a driver causes an accident that results in the death of others, they will go to hell. Passengers entrust their lives to the driver, and if the driver causes the deaths of everyone in the vehicle, they will go to hell."
Negligence that causes harm is still considered bad karma. Just because we are unaware doesn’t mean we escape the consequences of karma.
The Buddha taught his son Rahula that when we think, speak, or act, we should consider whether it will harm ourselves, others, or both, and whether it will produce painful consequences (MN 61).
Harming ourselves means making ourselves unhappy. What is unhappiness? It means inner turmoil, the rise of greed, hatred, and delusion. We should carefully observe whether our thoughts, speech, and actions are influenced by greed, hatred, and delusion, or if our mind is clear and mindful.
Harming others means causing them distress or trouble. Sometimes, we like to slip by, not wanting to consider whether our actions might affect others. But if we harm others, it still carries karma. Why? What is the state of mind when we are trying to slip by? It is heavy, unserious, and chaotic; at that moment, it is an unwholesome mind; thus, bad karma is present!
The Buddha also advised followers to keep precepts with empathy (SN 55.6). For example, we don’t want to die; we want happiness and not suffering. If someone tries to kill us, we wouldn’t like it. Others feel the same! If we wouldn’t like something happening to us, how can we impose it on others? Thinking this way leads us to refrain from killing and to encourage others to do the same. We also approve or praise the abstainence from killing.
Therefore, we should think clearly about everything, with empathy, considering the feelings of others and the impact on people and the world; only then should we think, speak, and act. This is the dividing line between good and bad karma.
Luang Por Pramote mentioned that some people, through various media, whether in writing or speech, often create negative influences. For example, saying a hotel is haunted may just be for attention, but when we spread that, we are harming others.
Luang Por countered, "Where in this world is there no ghost?"
Why does he say it harms others? Because it incites panic and damages others' businesses.
He continued: "Or when dining at a restaurant and sharing that this or that is bad, advising others not to enter that restaurant. This is also harmful, as it results in others not going there."
When we negligently harm others’ interests, that karma exists, and our precepts become polluted; because keeping precepts means not harming ourselves or others. Luang Por said: "Keeping precepts is not merely reciting the rules. We must carefully and thoroughly observe whether our actions violate precepts, requiring mindfulness and wisdom. Even small things can cast shadows over the heart."
Sometimes, negligence can lead us to fall into the deeptest hell without realizing it. For example, Luang Por Lersi Lingdam said that if someone steals a Buddha amulet from an ancient temple and we receive and wear it without knowing, that also incurs karma.
Luang Por said that if we cause damage to the monastic community's property, we must repair it. Otherwise, violators may easily fall into the deepest hell.
Luang Por continued:【 "For instance, in a desolate abandoned temple, if there are no signs of it being a temple, or if it is in a forest or has no monks, anything we take from there, even a blade of grass or a stick, is considered property of the monastic community. If someone seizes land meant for the monastic community for personal gain, they will be very unfortunate. There have been powerful individuals who occupied monastic land, and they have now fallen into the seventh level of hell."
Luang Por Ban also said, "How can we here know? If a piece of wood floats to the doorway and we think it is unclaimed and take it for firewood, if that wood came from a temple, it is considered temple property. Taking it is bad karma."
Trees, grass, and straw in the fields may have once been part of a temple, and they were offered as property of the monastic community, even if the temple no longer exists. Everything in a temple, including land, still belongs to the monastic community. Taking even a blade of grass is bad karma, and the punishment for that is very severe.】
The generation of bad karma is due to negligence, insufficient mindfulness, and lack of consideration. Even things that seem ownerless should not be taken.
If we talk about very subtle karma, the Buddha said that even actions that promote unwholesome qualities and diminish wholesome qualities will lead to painful consequences (MN 88).
It’s simple; for example, enjoying beautiful sights, pleasant sounds, delightful scents, delicious foods, and enjoyable touches; does this lead to more mindfulness or more restlessness? This requires our careful self-observation. Although these are not coarse kamma, they still carry karmic weight.
We should think: "If we lived with the Buddha, and he carefully observed our every action, would we be reproached by him?"
Or, are our thoughts, words, and actions something that can come under the spotlight? As the Buddha said in the "Great Auspicious Sutta," if our actions are without fault, this is the highest auspiciousness.
The Buddha also said in the Dhammapada (26): "Fools are heedless, while the wise guard their vigilence like a precious treasure."
What is heedlessness? Vibh 350 defines heedlessness as a slackening of the heart.
This refers to a state where the mind loses its mindfulness and clarity, becoming scattered.
Now, are we careless?
Meditation generates the highest merits 禪修是最高的功德
Meditation generates the highest merits 禪修是最高的功德
功德或者福德，佛陀說是開心的意思（AN7.62）
做功德而讓我們遇到多些好事，這是一定的
但是否能讓我們永遠只遇到好事，永遠不會遇到壞事？
這不可能
有許多人瘋狂做功德，卻不見得他們只遇到好事。何況我們？
但福報卻能讓我們遇到困境難關時不會苦
所以最高最大的功德，必定是禪修的功德
禪修讓我們放鬆～放下～把一切煩惱拔除
當心靈足夠無私的時候，什麼壞事也不能奪走我們內心的快樂
遇到誹謗？一樣那麼開心
損失金錢？一樣那麼開心
失去地位？一樣那麼開心
失去親人朋友？一樣那麼開心
患上疾病？一樣那麼開心
衰來？一樣那麼開心
死亡？一樣那麼開心
這已經夠了
這已經是最強大的福報了
The Buddha said that merits mean happiness (AN 7.62).
Doing good deeds will certainly lead us to encounter more good things.
But can it guarantee that we will only encounter good things forever and never face any bad things?
That is impossible.
Many people engage in good deeds madly, yet they do not exclusively encounter good things. What about us?
However, merits can make it so that when we face difficulties and challenges, we do not suffer.
Thus, the highest and greatest merit must be the merit from meditation.
Meditation allows us to relax, let go, and remove all defilements.
When the mind is sufficiently selfless, no misfortune can take away our inner joy.
Encounter slander? Still just as happy.
Lose money? Still just as happy.
Lose status? Still just as happy.
Lose loved ones or friends? Still just as happy.
Suffer from illness? Still just as happy.
Face aging? Still just as happy.
Face death? Still just as happy.
That is already enough.
This is the most powerful merits.
惡業生惡業 Bad kamma induce more bad kamma
惡業生惡業 Bad kamma induce more bad kamma
他曾受過智慧方面的教導，為什麼還會墮落？因為我們每一世出生，都必定造惡業，善業也做，惡業也做。
當惡業結果時，每方面每樣都會變愚昧，會將「善的好的」看成「惡的壞的」，將「惡的壞的」看成「善的好的」。
當惡業成熟時，我們必須原諒他們，必須想到我們自己也一樣。有時候，我們也憤怒嗔恨別人，這憤怒嗔恨的行為是惡業，記住呐！
這個愤怒，空閒時我們就拍視頻。架好攝像機，在憤怒時，架好攝像機了就拍下來。它呈現出哪些樣子？當不憤怒了，播放出來看看，它漂亮嗎？說話的聲音也一樣，好不好聽？都不知道究竟說了些什麼。
憤怒是愚痴，愚昧，它是惡業。事實上，每個人都必定有惡業，我們也必須想着，惡業不會一直都結果，總有一天在未來，他的善業一定會生起，會存在，一定會結果。
就給予寬恕原諒去吧，我們的心就會變得幸福安樂。努力給予寬恕原諒，他們現在辱罵，我們生氣。接著第二天，心就會放開。要想着：辱罵我們的人會停止辱罵，去與人爭鬥這件事就算了。
慢慢這麼做，不久後心就會習慣，習慣這個詞，即是「禪」。今天也一起教導禪修，說關於寬恕布施，它是屬於哪類禪修？就必須答說是屬於戒隨念。
這寬恕布施是佛教裡最高的布施。所以諸位施主佛弟子們，所有人從現在開始，誠心想着給予寬恕布施，成為習慣。
心就會慢慢，變得清涼。它有時失敗、有時成功；有時成功、有時失敗，也都沒關係。不久後，我們就會達到最高的成功，如果何時達到最高的成功，您就可以得到三果聖者（Anakhami）的一半了。
摘自 龍婆Lersi Lingdam Wat Thasung
《龍婆Wat Thasung的教導》第三冊，第120頁
He has received teachings on wisdom; why then does he still fall? Because in every life we are born, we inevitably create unwholesome deeds, doing both good and bad.
When unwholesome deeds bear fruit, everything will become ignorant, mistaking "the good and wholesome" for "the bad and evil," and "the bad and evil" for "the good and wholesome."
When unwholesome deeds mature, we must forgive them and remember that we are the same. Sometimes, we also feel anger and hatred towards others; this anger and hatred are unwholesome deeds—remember that!
When we are angry, we might record a video during our free time. Set up the camera, and when you are angry, film it. What does it look like? When you are no longer angry, watch it back—does it look good? How does your voice sound? You may not even know what was said.
Anger is ignorance; it is unwholesome. In fact, everyone has unwholesome Kamma, and we must remember that unwholesome Kamma will not always bear fruit; one day in the future, their wholesome deeds will surely arise, will exist, and will bear fruit.
So, let’s give forgiveness; our hearts will become happy and peaceful. Strive to offer forgiveness. When they insult us, we get angry. Then, the next day, our hearts will let go. We must think: those who insult us will stop their insults and let go of the fighting.
By doing this slowly, soon our hearts will become accustomed to it; this habit is "meditation." Today we also teach meditation, discussing forgiveness and generosity—what category of meditation does it belong to? It must be answered as part of the Recollection of precepts meditation.
This forgiveness and generosity is the highest form of giving in Buddhism. Therefore, all you benefactors and disciples of the Buddha, from now on, sincerely think about giving forgiveness and make it a habit.
Our hearts will gradually become cool and calm. It may sometimes fail, sometimes succeed; it may succeed or fail, and that’s alright. Soon, we will achieve the highest success, and when we reach the highest success, you will attain half the state of a non-returner (Anagami).
Excerpt from Luang Por Lersi Lingdam Wat Thasung
"Teachings of Luang Por Wat Thasung," Volume 3, Page 120
石屎牆和鏡 Concrete wall and mirror
石屎牆和鏡 Concrete wall and mirror
Luang Pu Seng once said, “... The merit from good deeds done to Arahants will yield results very quickly because Arahants do not hold onto good nor do they accept evil. When People do good, the results are immediate; the same goes for evil deeds—the karmic effects will manifest quickly, ensuring that we see them in this life without waiting for the next...”
The hearts of ordinary people are like a concrete wall. If light is shone on it, not much light will be reflected back, as the wall absorbs most of the light. This is analogous to how, when others treat them well or poorly, their hearts absorb most of it, leading to fluctuations of joy and aversion. Therefore, the good and bad karma people generate from them is not very significant, and the reaction force of that karma is minimal.
However, as a person cultivates more, their heart becomes more like a mirror. When light is shone on it, more and more light will be reflected back, as the mirror reflects most or even all of the light.
This symbolizes that when others treat them well or poorly, their hearts do not absorb it, do not fluctuate, and do not generate joy or aversion. Consequently, the good and bad karma People generate is substantial, and the reaction force of that karma is very strong. If the object of their actions is an Arahant, the karmic results are immeasurable
Luang Pu Seng 曾說，“ ...對阿羅漢所作善行, 其果報會來得很快, 因為阿羅漢的心是福不留,惡也不受。何時作福,便那刻給予,作惡也如此,那個作惡的業力也會很快產生結果,保證我們在這一生中便會見到,不必等到來世...”
一般人的心就好像一面石屎牆壁那樣。假如把光射過去，沒有多少光會反射過來，石屎牆吸收了大部份的光。
這就比喻為，當別人對他好，或者對他壞；他的心會吸收了大部份，隨著動盪起伏，生起喜惡。所以造業者所得的善惡業並不是很大。那個業的反作用力很小
但隨著一個人越有修行，他的心就越來越如鏡般。假如把光射過去，越來越多光會反射過來，鏡子反射了大部份甚至是全部的光。
這就比喻為，當別人對他好，或者對他壞；他的心不會吸收，不會隨著動盪起伏，不會生起喜惡。所以造業者所得的善惡業非常大。那個業的反作用力非常大。
假如對象是阿羅漢，那個業的果報是無限倍的
《不要放逸累積功德，守護戒德》
《不要放逸累積功德，守護戒德》
有時看到一些佛陀時代的阿羅漢傳記，會記載他們供養了佛陀還是僧團後，幾十，幾百，幾千，幾萬，以致十萬個大劫都不下惡道，當了帝釋天多少次，當了國王多少次，最終抵達涅槃。
例如我們現在供養東西給僧團，的確有機會也有這樣的果報。
但也說一個故事給大家聽，記載在SN3.20中。
過去世曾經有人佈施食物給名叫多迦羅尸棄的獨覺佛。但布施了後，他卻後悔了，覺得應該給工人吃，而不是給獨覺佛吃。
供養一位努力修行欲求證得初果的人已經能產生無量的功德了，更何況是阿羅漢，甚至是獨覺佛？
然而，這個人因為造這個善業後後悔了，讓這個業變成低劣的業，所以只能產生七世天人生命，和七世富翁的生命。而且因為後悔的業，讓他做人非常吝嗇，自己過得像乞丐一樣。
在做人的其中一世，他為了錢而殺害了兄弟的獨子。殺了人的下一生，他再生到地獄受折磨十萬年，然後餘報讓他沒有兒子，死後家產被國家充公。而且因為再沒有累積新的善業，所以死後墮入大地獄了。
不清楚殺人是否這七世有錢人的其中一生，如果是的話，我們不要以為做了大功德就不用下惡道，假如犯了一些嚴重的過失，也是一樣可以下地獄的。
而且，我們做功德的心可以影響最終的果報許多。假如以正念，相信因果，虔誠，智慧，快樂的心去做功德，就可能真的能夠產生數萬個大劫的果報。不然，就算對方是福田，也可能只像那位富翁那樣，只享受到十幾世的大果報就用完了。
一般我們覺得，是那個善業直接導致我們享受數萬個大劫的人天投生，不下惡道。但也許不是。
例如宣隆大師過去為雀鳥的時候，他就曾供養迦葉佛水果。之後順理成章成為天神一段時間，但在釋迦牟尼佛出生之前，大的福報或許已經用完，讓他下墮到人間，再生為一位名醫。然後在釋迦牟尼佛年代，也是一位人類，是一位有名望的巴邁大師。
法子尊者推測，佛經所說的無量倍功德，有時一次天人的生命已經用得七七八八了。大家想想，例如單單只是四天王天，就已經是人間的900 萬年（AN3.71）。在此期間，絕大部分我們經歷的都是好的東西：好的影像，好的聲音，好的氣味，好的味道，好的觸感，好的情緒思想。天天都是這樣，真的是無量的功德，無量的快樂。經過900 萬年後還不給我們用完？
三十三天的快樂更高，壽命更長，等於人間3600萬年。
再上許多的他化自在天為人間92 億1600萬年。
假如在此生不是真的做許多許大的功德，例如供養聖者，供養僧團，那麼大概做一次天神後便用了大部分功德了。
所謂的十萬個大劫福報，其實是當我們做天神後用完一大部分的功德後，再來人間，這份大功德推動我們做一個好人，會布施，會持戒，可能禪修。然後累積許多功德後，再上去天界。用完功德後再跌下來，然後又累積，又上去。 這樣不斷循環十萬個大劫。
如果我們做人做得不好，是有機會破掉這個善的循環的！例如我們去殺人，亂搞男女關係，不尊敬聖者等等，分分鐘可以下地獄。就算過去有累積許大的功德也是這樣說。
佛陀在偉拉麼經中說，比布施佛陀僧團的功德更上的功德，是皈依三寶。 布施的功德，暫時只在佛陀時代阿羅漢的傳記中，看到最多讓他們十萬個大劫不下惡道。但Tīṇisaraṇāgamaniya長老的例子告訴我們，皈依三寶的功德更大。他在高見佛年代時皈依了三寶十萬年後，讓他一大不可數劫又十萬個大劫都不下惡道。三皈依是恭敬的表現。當這個恭敬的種子種下後，這份福報會推動我們未來生都會有恭敬尊重別人的美德。當尊重別人，我們自然不會傷害別人，輕蔑別人，避過許多大罪業。這是原理之一
比三皈依更大功德的是持五戒。Pañcasīlasamādāniya長老也是在高見佛年代時持清淨的五戒十萬年後，讓他一大不可數劫又十萬個大劫都不下惡道。當那麼長時間持五戒清淨，五戒就自然成為了我們的習性和性格。帶著這份性格去投胎，那麼我們生生世世都會是有道德的人，如此，便會避免造大惡業，自然能夠生生世世得生人天善趣。所以持五戒的功德那麼大就是這個原因。
佛陀說，修習慈心甚至如擠牛奶時拉一次奶頭那樣短的時間，功德會比持五戒更大（AN9.20）。這是因為一剎那的慈心，將會種下禪定的種子。散發慈心是快樂的，我們體驗過這個快樂後就會想常常也散發慈心，修習禪定。假如能修成禪那的話，下一生便可能再生梵天。梵天神的生命是以大劫計算的，整個生命期都充滿著快樂，沒有半點痛苦。所以修習慈心的功德那麼大，能夠帶來很長久的善的循環。 而且散播慈心的人，不容易憤怒，比較容易推己及人，想別人獲得快樂。這樣的人自然不會做惡業。當慈心成為性格後，將順理成章在許多個生命期都成為天神或人類。
佛陀說，比這更大的功德是修習無常想如彈指那樣短的時間。
無常想的效益是放下執著。放下執著的人煩惱輕薄，沒有煩惱的心是快樂的，而且不會因為貪嗔癡而行惡，心會傾向於出離。所以往後許多生許多世都會是修行人，出家人。這麼清淨的生命，很自然就能再生到天界或人間許多生許多世。假如波羅蜜成熟，甚至可以成為阿羅漢，獨覺佛或佛陀。涅槃之樂是最殊勝的，阿羅漢們都有最大的快樂，所以福報是最大的。而且死後不用再投胎，不用再受苦了，您說這樣的功德是否最大？
投胎轉世是充滿風險和苦的。 最好還是修習無常想、無我想、苦想， 然後把其他功德匯聚， 讓我們今生就證悟涅槃， 脫離一切危險
"Ways to Prevent Bad Karma from Maturing"《避免惡業成熟的方法》
"Ways to Prevent Bad Karma from Maturing"《避免惡業成熟的方法》
《避免惡業成熟的方法》
Luang por lersi lingdam 開示說，當我們產生惡念不善念時，【有時是過去的不善業介入控制了心，那個時候會削弱善行，讓我們感到沮喪沮喪，不敢爭鬥，厭煩。
但當善業介入時，善業馬上起作用將那個不善業踢出去，這時會勤奮，然後建造善行。每個人都必定會這樣的。善業越來越多，有強大的力量了，就可以將那惡念踢出去。】
當惡業成熟的時候，就會帶來種種不好的事情，扯我們下墮，讓我們傾向惡道。
剛才您的不善念---貪婪，傲慢，生氣，妒忌，吝嗇，憂傷，自卑，散亂，對業力的疑惑，後悔，昏沉懶惰，邪見我執---很可能是受過去的惡業所影響。惡業會為您帶來種種的是非，不好的人際關係，破財被騙，壞的名譽.......
當我們有惡念的時候，我們就會去說不好的言語，做不好的行為，然後就會在當生遭受到以上種種不好的事。
惡業是否很狡猾呢～
因此，讓惡業成熟還是不成熟的決定權在您的心。
當煩惱生起的時候，正念生起，把煩惱從心中踢走，那您就踢走了一個惡報了。
但當您覺得您可以控制您的心的時候，這也是邪見，會吸來緊張，緊繃和壓力。 事實上，心也不是我們的，您之所以會生起正念，是因為讀了別的文章，或吸收了別處的資訊，然後種種的條件合在一起讓您的心有正念，不是‘您’有正念。
當您讀完上面那段文字，就連這個我執，緊張，緊繃和壓力也踢走了。恭喜您，又踢走了一個惡業。
當我們的心保持清淨，沒有貪嗔癡，沒有煩惱，充滿慈愛；那就代表過去的善業在成熟。那麼就會吸來那些好名譽啊，財富啊，地位啊，朋友啊，影響力啊，好的人際關係啊，一切美好的事情。
"Ways to Prevent Bad Karma from Maturing"
Luang Por Lersi Lingdam teaches that 【when we generate bad or unwholesome thoughts, it is sometimes the influence of past unwholesome karma that controls the mind. At that moment, it weakens our good actions, making us feel discouraged and reluctant to fight , leading to frustration.
However, when good karma intervenes, it immediately takes effect, kicking out that unwholesome karma. At this point, we become diligent and start building positive actions. Everyone will experience this. The more good karma we accumulate, the stronger its power becomes, allowing us to expel those bad thoughts.】
When bad karma matures, it brings about various negative outcomes, dragging us down and making us lean towards the lower realms. Your recent unwholesome thoughts—greed, pride, anger, jealousy, stinginess, sadness, inferiority, restlessness, doubts about karma, regret, and laziness—are likely influenced by past bad karma. Bad karma can lead to various troubles, poor relationships, financial losses, and bad reputations.
When we have bad thoughts, we often speak negatively, engage in harmful behaviors, and subsequently experience the aforementioned negative consequences in this life.
Is bad karma cunning?
Thus, the decision of whether bad karma matures or not lies within your heart. When defilements arise, if mindfulness comes up and you kick those defilements out of your mind, you have just expelled a bad kamma from ripening.
However, if you feel that you can control your mind, that is also a form of wrong view, leading to tension and stress. In fact, the mind is not ours; the reason you generate mindfulness is due to reading other articles or absorbing information from elsewhere. Various conditions come together to create mindfulness, not because "you" possess it.
After reading the above, even the notions of self, tension, and stress can be kicked out. Congratulations, you have expelled another bad karma.
When our mind remains pure, free from greed, anger, and delusion, and filled with loving-kindness, it signifies that past good karma is maturing. This will attract good reputation, wealth, status, friends, influence, good relationships, and all beautiful things.
《每天都可以做大功德 》
《每天都可以做大功德 》
《You can accumulate immense merits every day》
《You can accumulate immense merits every day》
《每天都可以做大功德 》
《You can accumulate immense merits every day》
(English below)
每天都可以做齊這些善業，讓自己的心充滿功德與快樂：
1.禮敬三寶
2.讚美佛陀的美德
3. 以愛眼看著佛像
4.每當遇到怡人的影像，聲音，香味，味道，觸感，快樂；心理面把它們送給佛陀
5.吃飯前心裡把食物先獻給僧團，讓他們先吃，然後自己才吃
6.做布施，布施給僧團。
7.有座位時便讓座
8.有機會便幫助別人，給予方便
9.向別人給予微笑與溫暖
10.看見別人的時候，希望他們快樂，希望他們離苦，為他們的成就感到高興，放下別人對你的冒犯，原諒他們 。當遇到好事的時候不要貪戀，當遇到壞事時不要嗔恚沮喪，保持中捨
11.尊重每一個人，保持謙虛
12.隨喜佛陀的美德，佛陀一直以來累積的波羅蜜
13.隨喜布施群中每一個人的捐款/ 隨喜日常見到的每一個善舉
14.每天都持戒(五戒十善，八戒，十戒)，時時提醒自己要持戒
15.禪修
16. 聽法/閱讀佛法
17.在網絡上傳播高僧大德的佛法
18.邀請別人一起行善
19. 誦經 （尤其是是佛隨念 itipiso）
20.孝順父母
21.每天都憶起自己當天所做的所有功德
22. 然後迴向功德給一切眾生
We can do all of these good deeds, to let our mind filled with merits and happiness:
1. Venerate the triple gem
2. Praise the virtue of the buddha
3. behold buddha images with eyes of love
4. Give away the good images , sounds, smell , taste. , Touches , happiness to the buddha in mind when you encounter any
5. invite the sangha ‘consume’ your food first before you consume (in mind)
6. Do dana, dana to the sangha
7. give away your seats to the needed
8. help others when you have any chances, give convenience to them
9. Give smile and warmth to others
10. when you meet others, wish them be well and happy, may they come out from sufferings, rejoice with their prosperity, let go of other’s offence to you , forgive them. Don’t overjoy with your good encounter , don’t overreact with your bad encounters, cultivate equanimity
11. respect everyone, be humble
12. Rejoice buddha's parami and merits
13. Rejoice everyone's merits in the donation groups/ when you see any
14. Keep precepts ( five precepts, ten wholesome deeds, eight precepts, ten precepts etc.) ,and remind yourself from time to time
15. Meditate
16. Listen to dhamma/ read dhamma
17. Share dhamma of ajahns on social media
18. invite others to do good deeds
19. chanting , especially itipiso( recollection of the buddha)
20.paying filial piety to our paparents
21. Recollect all merits you have done each day
22.Share merits with all beings
photo cred. to who owns it
《業力勝過任何神奇力量》
《業力勝過任何神奇力量》
在《菩提王子經》（MN85）及其義註裡記載一個故事。
菩提王子膝下無兒，一直想要個兒子。他聽説人們只要對佛陀做特別的供養，就能滿願。於是他便邀請佛陀受供。 在供養完畢後他準備白布，並發願：假如我會有兒子，佛陀就踩下去吧，假如沒有的話，佛陀就不踩吧。
佛陀以他心通知道了他的想法，並以神通知道，因爲過去世他們兩夫妻曾在一個小島上(殺)並吃掉幼鳥的惡業，這一生注定無兒女。
於是儘管菩提王子請求了三次，佛陀也保持沉默，沒有滿足他的慾望。
在《無礙解道》中，舍利佛就提到，佛陀具有大悲成就智。佛陀的悲心非一般，他在數之不盡的情況底下，都會對眾生生起大悲心。 佛陀的慈悲比所有天神與人類還要濃厚。吉祥尊者就曾提到，曾經有修行人觀察緣起時看到自己曾遇過佛陀。他形容，佛陀的慈悲強到你會感動到想哭。
佛陀的能力也是宇宙的頂峰。他的心的敏捷程度沒有任何弟子和天神可以匹敵，因此他具備雙神變智。雙神變智是指能夠同時在身體上示現水火的神通。例如右手出水，左手出火； 上身出水，下身出火；這個毛孔出水，另一個毛孔出火。這個神通需要心快速地交替進入火遍和水遍禪那；一般人的速行心在一個心路過程中會生起七次，但佛陀在示現雙神變時一個心路過程中只會生起四或五個速行心。沒有人比佛陀的心更敏捷。
佛陀也具備一切知智，有什麼他想知的，只要一經思索，他便立即知道。所以就算是天神，也會請教佛陀問題。
儘管具備最高的能力和智慧，佛陀仍然無法支配業果法則。佛陀雖然憐憫菩提王子，但沒法幫到他成願。業的力量勝過一切神奇力量。
有許多個場合底下，大目犍連尊者和佛陀都同樣見到了一些受苦的鬼魂（SN19）。然而，對於他們的苦況，佛陀和目犍連尊者也無法做到些什麼，佛陀只是和比丘們說，這些鬼魂過去做過什麼業，而導致現在的結果。
就有一次，一班餓鬼去求助迦葉佛，請求佛陀幫他們脫離困境。然而那時即管是迦葉佛都幫不到他們，只是預言他們在釋迦牟尼佛的時期能夠得到救贖。
佛陀對於自己很滿意的大弟子大目犍連尊者也是這樣。因為過去殺害父母的惡業，讓到大目犍連尊者受到殺手的追殺，在惡業成熟的時候，他沒法進入禪那，無法施展神通逃離，就這樣被人殺死了。 佛陀對於此事怎會不知呢？但在業果法則底下，連佛陀也沒法做什麼。
地獄中人滿為患，假如真的可以讓地獄的眾生脫離苦海，佛陀和具有大神通力的弟子們早已做了。但因為業力勝過一切神通和神奇力量，因此即使是佛陀，有時也沒法幫忙。
佛陀和具有神通力的弟子和天神，他們最多只可以在不違反業果法則底下幫助我們。法句經義註中就曾記載過這樣的故事：殊帕瓦莎公主的懷孕期異常的長，當她產前陣痛好幾天時，她不停憶念佛、法、僧三寶的殊勝功德。最後，她甚至請丈夫代替她去向佛陀頂禮問訊，佛陀知道公主的情況時，就說：「願公主免除恐懼，一切平安，願她順利生下健康高貴的兒子。」正當佛陀這麼說時，公主也生下健康的兒子，那位兒子就是福報第一的大弟子sivali 尊者。佛陀後來解釋，在某一世時，sivali是一位王子，他的國家給另一位國王佔據了，為了要奪回祖國，他接受母親的建議，圍堵該城市，城裏的人們因此斷水斷炊好幾天，因為這惡業，他們今生要忍受長期懷孕和生產的痛苦。
當佛陀觀察到惡業的力度已經幾乎消盡時，佛陀才能夠幫助他們。
因此，有時該受的惡業還是要受，儘管求神拜佛，他們都未必幫到我們。
儘管這樣，請不要放棄，要繼續奮鬥！
大蓮花獨覺佛過去世曾經犯下邪淫的惡業，導致有一世總是讓人討厭，連父母和丈夫都不喜歡她。那時她有幸遇到一位獨覺佛，供養了他一束蓮花，並發願，希望每一個見到她的人都愛她如愛此蓮花。因為這個善業，邪淫的業力竟然中止了，她的丈夫和所有人由那時開始都對她喜愛有加。
佛陀時代的本那長者夫婦，原本也因過去業而非常貧窮。但有一天他們遇到舍利佛尊者並供養了他食物等等，以此善業，他們竟然在當天成為了富翁。
他們能夠扭轉命運，都是因為自己種下的強大善業
在現代，也曾經有具神通的阿羅漢向信徒建議，建議他要持續做善業和迴向功德給冤親債主。這樣他的惡業就會快些消掉。可見，有時一個業力未必有固定的時效，也可以透過我們行善而快些中止。
因此，除了善業，你再找不到更好的依靠。
不管是善業還是惡業，它們都勝過一切神奇力量。
《歌星，舞蹈員，演員，主播，AV女優，賣弄性感的業力》
《歌星，舞蹈員，演員，主播，AV女優，賣弄性感的業力》
中國有一句古語，就是「金玉其外，敗絮其中」。賣柑者所賣的柑，外表看起來像金玉般華美，剝開來內裡卻乾得像破棉絮.
那些明星，歌星，演員，AV女優，賣弄性感的人；其實差不多。
表面上他們非常風光，被大眾歡迎，但內心卻面對很大的壓力。傳媒狗仔隊不斷追訪，自己每一個言行舉止都被大眾監視著，心裡其實很不安樂；因為他們都不是什麼聖人，假如做錯事，一切都毀了。
他們大多數都在劇烈地追求名利，這個渴求本身就是苦。當有名氣了，又怕失去，會妒忌別人。又要靠打壓其他同行來維持下去。當失去了，又非常傷心絕望。有時面臨同行的妒忌與是非，經紀人的壓榨，是苦不堪言的。有些被迫去吃毒品，酗酒，沉迷性愛來麻痺自己，有些甚至被迫自殺。
稀師父曾說，有位泰國的長老說，通常做明星歌星的人，後本生都是很不好的；都很困苦，有許多病痛，許多都會墮落。
這是什麼原因？記得我們每一個思想，每一句話，每一個行為，都是具有影響力的，都是業來的。參雜貪嗔癡的業，是惡業；不參雜貪嗔癡的業，是善業。凡夫來說，它們的意志不是善，就是惡。
SN42.2中曾經記載，有表演團的團長問佛陀，如果表演者以真真假假使人笑、歡樂，他死後會投生到歡笑天—這是否屬實？
問了佛陀兩次，佛陀都沒有回答，叫他不要問。到第三次佛陀見他仍然堅持，便唯有回答他
佛陀說，對於未離貪嗔癡的衆生，他以誘使貪嗔癡的表演使他們生起更多的貪嗔癡。
怎樣誘使貪？義注說，那是帶著五色彩帶在風雨中讓他們看見等等。就是讓人貪著沉迷這些美麗的景象。這是讓人心墮落貪求五欲的業
怎樣誘使嗔？義注說讓他們看見斬斷手脚的樣貌。這是讓他們生起恐懼害怕的業
怎樣誘使癡？義注說拿取水而變成油，拿取油而變成水。如是種種的戲法。這是顛倒一般的是非，讓人痴迷，讓人心迷失的業
佛陀說，他使自己陶醉、放逸，也使他人陶醉、放逸；因此死後往生到名叫歡笑的地獄那裡。義注說沒有這種名稱的地獄，這是無間地獄的一部份，他們被如唱歌跳舞的方式折磨。
而如果有人有著達拉普達那樣的邪見，邪見者有兩個去處：地獄或畜生界
我們來逐個拆解。
歌星覺得自己是以歌聲在取悅大眾。其實只是以聲音來滿足大家的五欲，滿足大家的貪欲。他使原本心平靜的人，在聽了自己的歌聲後，心變得渾濁，心變得貪婪於五欲。一些悲情的歌，甚至會讓人聽後心情低落。一些關於愛情的歌，會讓人貪求愛情，貪求異性的身體，增長淫欲情慾，增長妒忌吝嗇，增長控制欲等等的不善法。 是惡業來的
舞蹈員也是。透過跳舞的表演，使別人心生陶醉，貪著五欲，使別人的心迷失。也是惡業來的
演員也是。透過演不同的戲劇，煽動觀眾的情緒。演槍擊片的時候，煽動了觀眾的緊張，恐懼與擔憂，煽動了觀眾的嗔心和殘暴。 演一般戲劇的時候，按照劇本說了一些妒忌，吝嗇，貪婪，自大，自卑，自私，生氣的話；傳播了這樣的不善心，讓觀眾覺得這些是理所當然的。這也是惡業
那些主播，就視乎他們在說什麼了。如果是導人向善，提升心靈的內容，導人鬆開對世間/慾望的執著，那很好，是善業。如果說的東西是導向追求世間種種的話，導人心靈墮落的話，那就是惡業了
AV女優，賣弄性感色情的人其實大家都知道。這是誘使別人生起淫欲，誘使別人的心靈下墮，也是惡業。
歌星，舞蹈員，演員，主播，AV女優這些；真的替他們捏一把汗。他們太多人認識了，具有很大的影響力。他們可以大大地讓一大班人，甚至世界各地的人的心靈急速下墮。這是非常巨大的不善業。 以為自己帶給人快樂，是善業？ 就如佛陀在上面所說，抱著這樣見解的人只會有兩個去處：地獄或畜生道。
當這些業力回到自己身上，會令自己心神不寧，心易混亂不定。情緒大起大落,多有情緒上的問題。當這樣的業在臨終時成熟，便會墮落惡道了
只有很少的明星，會積極行善，培育美德。例如孝順父母，捐助貧苦，捐助修行人，起建學校，持戒修行。這就比較可觀，善惡都有，就看看臨終時善多還是惡多，而拉扯到哪裡。據說在緬甸，歌星明星知道自己在做惡業,想彌補自己所作的惡業，或想變得更紅；會在放假時去寺院佈施,持八戒,修行。
因此，對於想要進入娛樂圈的人，其實有更好的工作選擇。已經踏入娛樂圈而不能抽身出來的話，唯有多行善，弘揚善行，而自求多福了
《什麼善事都應該做 All Good Deeds Should Be Done》
《什麼善事都應該做 All Good Deeds Should Be Done》
很久以前，有位師父請教大師父隆波間夏：應該做什麼善事好呢？
隆波說：什麼善事都應該做
不同的善事，都有不同的果報。
假如我們只是喜歡做某一類的善業，那麼我們未來所得到的果報也會很片面。
【布施】
布施能帶來富有的果報。但布施不同的物品，也會有不同的果報。
舉個例子，根據AN5.37,佛陀說，供養食物能得力量，容貌，急才，壽命，快樂。
SN1.42中佛陀也說，
布施食物會得到體力之果
布施衣服會得美貌之果
布施交通工具會得安樂之果
布施燈火會得視力
布施住處會得到一切的果報
而布施法，則是在給予不死（涅槃）
任何人去除別人恐懼、給予庇護，都會有許多圍繞追隨者(DN30)
假如有人修四攝法，例如他布施，說好聽的說話， 做對別人有利益的行為（例如說：這個應做，這個不應做，結交這樣的人，不要結交這樣的人），平等（不輕蔑其他人例如和人同甘共苦，一同吃飯）。 他將會有許多服從，忠誠的追隨者，假如他說糾正別人的說話，也會讓人信服，跟隨實行。(DN30)
任何人不吝嗇地常為眾人講說連接利益與法的說話。未來他投生時會是地位最高的人。(DN30)
任何人盡力讓人快速掌握知識，任何自己身份應得的、屬於自己的、適合自己的事物，很快便能得到(DN30)
任何人使長久失散或旅居國外的人和親屬團聚，果報成熟時，他將會有許多質素好的兒子，許多弟子。(DN30)
任何人祝願和幫助他人，在各方面（美德上和資產上）增長而不損失。 果報成熟時，他所得到的財產和善法都不會減退(DN30)
任何人以和藹、不蔑視、不憤怒的目光看人。 果報成熟時，許多人都會喜歡見他，受人鍾愛。(DN30)
帶領，鼓勵人做各種善行的人，未來會受眾人追隨。假如成為宗教師，他的教誡會受別人喜歡，受眾人追隨。(DN30)
太多了，你每布施送一樣東西出去，都會收回不同的果報。
還有一種布施，是我們很少提及的，叫做 ‘原諒施’ ，luang por lersi lingdam 說，假如我們肯去原諒別人，將能幫助我們斬斷貪欲，而且寬恕是斷除無明的基礎。假如任何人心懷寬恕布施，這人最終將能解脫痛苦，成為阿羅漢。
【持戒】
只是布施而不持戒的人，他們將不能享有其餘的福報。
佛陀說，持戒能夠避免我們墮落惡道，讓我們往生善道，成就財富，證得涅槃。
luang por lersi lingdam 開示說
任何人不殺生的話，他將生而貌美，無病痛困擾，長壽。《經藏 小部 小誦經》的註釋《闡明勝義》補充說，我們也將會身體強壯，口齒清楚，變得勇敢，無畏懼，無憂愁。 也會受到別人的喜愛，有許多隨從。不會有人能破壞我們的群眾。很少會和喜愛的人別離。就算被人攻擊，也不會死去。而且不會被人迫害
【背後業力邏輯：
1.貌美：因為殺生往往伴隨嗔心，而不殺生遠離嗔心，親近慈悲心；《小業分別經》的邏輯顯示嗔心會導致醜陋的果報。所以不殺生自然會活得貌美的果報。
2.長壽：因為殺生在縮短別人壽命，不殺生不縮短別人壽命；所以果報也會讓我們得到長的壽命
3.無病痛困擾、身體強壯：因為在成功殺生前必定會傷害對方身體，為對方帶來肉體上的痛苦、衰弱；所以果報是多病痛。而不殺生的果報自然就是無病痛困擾、強壯
4.口齒清楚：因為殺生在傷害對方的身體和器官，所以果報成熟時也會讓我們的器官不圓滿。而不殺生讓我們的器官，包括言語器官（舌、聲帶、發音系統）也會圓滿。而遠離殺生的心是慈悲、柔軟、清明清晰的，所以自然會讓人口齒清楚。
5.變得勇敢、無畏懼、無憂愁：不製造他人的恐懼與痛苦，自己不受恐懼、憂愁業報；心懷慈悲故生起內在的勇氣與安穩。
6.不會有人能破壞我們的群眾、很少會和喜愛的人別離：殺生常破壞他人眷屬與團體；不殺生則不造此業，因此自己的群眾、眷屬和合穩固，不易離散。
7.就算被人攻擊，也不會死去；不會被人迫害：強大的「不奪命業」產生保護力，即使有外緣攻擊，也較不易喪命或遭受嚴重迫害。這與殺生「易被殺、短命」的果報相反。
8.受到別人的喜愛、有許多隨從：不殺生的人不會威脅他人生命，大家自然生起好感與信任，願意親近、跟隨、服侍。這是「無畏施」與「慈心業」的共同果報。】
不偷盜者將會財富豐富富有，不被盜賊，任何災禍毀壞財富。義註補充說，我們會得到屬於我們自己的財富，而不是那種和人共有的財富。而且容易當上首領，無所不知，獲得快樂。
【背後業力邏輯：
1. **財富豐富富有 + 不被盜賊 + 任何災禍不毀壞財富**：
這是與偷盜惡業最直接相反的果報。
- 偷盜的業行是「奪取他人不與之物」，會破壞他人對財物的安全感與擁有權。這種破壞性的業力，成熟時會讓自己未來世的財富「不穩固」：容易被盜、被奪、因災禍（火災、水災、戰亂、官司等）而損失，或財富來得快去得快。
- 不偷盜則是「尊重他人財物所有權」，等於對無量眾生施予「財物安全」的布施（類似不殺生是施「無畏」）。這種「給予安全」的善業，反過來讓自己的財富「受到保護」：豐富、穩定、不易被盜、不易因災禍毀壞。
2. **得到屬於我們自己的財富，而不是和人共有的財富（asādhāraṇa）**
- 偷盜常常涉及「侵占他人或共有之物」，這種業會讓自己未來世的財富「糾纏不清」：要和他人共有、容易有爭議、或感覺「不完全屬於自己」（例如要分給共業的人、敵對者、或因過去偷盜而產生的債務）。
- 不偷盜則讓財富「清淨、明確、無爭議」。註釋用 **asādhāraṇa**（不共有的、不與他人共享的）來形容：這是真正「屬於自己」的財富，不用和別人分、不用擔心被索討，擁有權完整而清淨。
這也是為什麼很多持不偷盜戒清淨的人，財富雖然多，但感覺「乾淨、安心」，而不是充滿糾紛或不安。
3. **容易當上首領（領導者）**
這是信任（saddhā）與責任的果報。
- 偷盜的人不可信任，別人不會把財物、職位、資源交給他，因此難以成為領導或被委以重任。
- 不偷盜的人「值得信任」。當一個人長期不偷盜，別人（包括上司、團體、群眾）自然會覺得「把事情交給他放心」，於是容易被推舉為首領、被賦予權力與資源。
這在經論中常被描述為「得王位、得統治權、得多隨從」（issariya, parivāra）。
4. **無所不知 + 獲得快樂**
- **「無所不知」**：這裡多半指在世間事務上「明瞭、通達、善於處理」（而非字面上的全知）。因為不偷盜的人心識清淨（沒有貪心（lobha）：想要不屬於自己的東西；沒有欺誑心：隱藏行為、說謊掩飾；沒有恐懼與不安：擔心被發現、被追討、良心不安）；所以容易生起禪定。此乃‘戒能生定’。 當心有定力時，就會生起智慧。
而因為不偷盜的人值得信任，在領導或管理的位置上，這種信任會產生強大的實際效果：
別人願意把真實資訊告訴你（不會隱瞞、不會欺騙你）
別人願意把資源、機會、人脈交給你使用
別人願意主動幫忙、提供建議
因此容易獲得各種資訊與資源，也比較容易「知道該怎麼做」、決策明智。
5.**獲得快樂**：財富安全、不用擔心被偷、被奪、爭議，心安理得，這本身就是巨大的「現法樂」（現世快樂）。沒有對財物的恐懼與不安，心識自然安樂。】
不邪淫的人將會生而有忠實的下屬，不違抗命令，因下屬而幸福快樂。 如果根據佛陀的話語來引申，我們也不會受人討厭，惹人喜愛，不會有敵人 （AN8.40）義註補充說，持不淫戒的我們，不容易會和喜歡的人離別，夫妻和樂，身體容貌端正，會獲得衣食住藥。 而且睡覺會睡得好，不會恐懼，不會丟面，不容易憤怒，疑惑，和掩飾自己，會空閒快樂。
【背後業力邏輯：
1. 為什麼會有「忠實的下屬，不違抗命令，因下屬而幸福快樂」？
這是信任（trust）與忠誠（loyalty）的直接業果延伸。
- 邪淫最大的傷害之一，就是**背叛信任**。無論是對配偶、情侶，還是對周圍的人，都會製造猜疑、嫉妒與不安全感。這種破壞信任的業力，會讓自己在未來世（或現世）難以獲得他人的忠誠與順從。
- 不邪淫的人，在親密關係上保持忠誠、正直，這種「值得信任」的品質，會自然延伸到其他關係（包括上下屬關係）。下屬會覺得「跟隨這樣的人安心、不用擔心被背叛或利用」，因此願意忠心追隨、不違抗命令。
- 當下屬忠誠時，領導者自然「因下屬而幸福快樂」——事情順利、團隊穩定、自己不用花大量心力防範背叛。這是「如是因，如是果」的體現。
在古代社會或團體中，「不邪淫」往往被視為領導者的重要德行，因為它代表一個人能控制強烈的欲望與衝動，值得被委以重任。
2. 「不會受人討厭、惹人喜愛、不會有敵人」（AN 8.40 引申）
- 邪淫很容易製造**敵人**：被背叛的配偶、情敵、家庭成員、甚至社會輿論，都可能成為敵對力量。嫉妒與憤怒會擴散開來。
- 不邪淫則避免製造這些對立。行為正直、不傷害他人感情與家庭，不容易激起他人的怨恨與敵意，因此「不受人討厭、惹人喜愛、沒有敵人」。
- 這也與「慈心」相應：不邪淫的人在欲望上有所節制，比較不會因為情欲而傷害他人，自然招感善意與喜愛。
3.**不容易和喜歡的人離別、夫妻和樂**：
邪淫是破壞婚姻與親密關係最直接的原因之一（外遇、 妒忌、信任崩解）。不邪淫則守護關係的忠誠與和諧，讓夫妻（或親密關係）穩定，不容易離散。這是「不破壞他人關係」的業果反饋。
4.**身體容貌端正**：
強烈的邪淫與貪欲，會讓心識粗濁，業力成熟時可能影響色身（類似其他破戒會影響外貌）。不邪淫的心行相對柔和、清淨，容易感得端正、受人喜愛的容貌。這與不殺生帶來「貌美」是同一類的色身果報。
5.**獲得衣食住藥**：
穩定的家庭與人際關係，會帶來物質上的支持（配偶、家人、團體的供養與幫助）。加上整體善業成熟，容易獲得生活所需。這是「關係和諧 → 外緣順遂」的結果。
6.**睡得好、不恐懼、不丟面、不容易憤怒、疑惑、掩飾自己、會空閒快樂**：
這是**內心層面**最直接的果報，非常重要：
- 邪淫常伴隨**恐懼**（怕被發現）、**欺瞞**（要掩飾）、**嫉妒與憤怒**（怕失去）、**不安與疑惑**（關係不確定）。
- 這些不善心所會嚴重干擾睡眠與心識安穩。
- 不邪淫則去除這些污染：心識比較清淨、正直，沒有需要隱藏的事，因此**睡得安穩、無恐懼、不用掩飾自己**。
- 內心平靜 → 不容易動怒、不容易起疑惑 → 自然有「空閒快樂」（心不被情欲與關係問題綁住，能享受安閒與喜悅）。
7.不丟臉：
業因層面：邪淫本身就是高風險製造「被揭露後丟臉」的行為，不做這個行為，就不會種下這個苦果的種子。
心識層面：心識清淨、正直，減少內在的恐懼、欺瞞與衝動，因此較不容易做出或陷入會導致丟臉的情境。】
不飲酒的人無劇烈的頭痛，不患神經病，不瘋癲，頭腦清醒，具備聰明智慧。義註說，果報成熟時，我們還不容易有嗔根心，例如不會慳吝，怖畏，妒忌，憤怒，激憤。也會幫助我們持不妄語戒，不離間語戒，不粗惡語戒，不閒雜語戒。 果報成熟時，其他美德也會因為持不飲酒戒而成就。 例如慚愧，知恩感恩，正直，慷慨布施，持戒，不懶惰，不放逸。
【背後的業果邏輯：
### 1. 為什麼「無劇烈頭痛、不患神經病、不瘋癲、頭腦清醒、具備聰明智慧」？
這是直接的**心識與色身果報**。
- 酒精和麻醉品會直接損害大腦與神經系統。長期飲用，會讓「心識依處」（manindriya，意根所依的身體基礎）受到傷害。
- 這種「自己主動讓心識混濁、損壞」的業行，成熟時會產生相應的果報：頭腦不清、容易頭痛、神經問題、甚至精神錯亂（瘋癲）。
- 反之，**不飲酒**則保護心識的清明。心識不被外物強制混濁，色身（特別是大腦與神經）的業果就會成熟為「頭腦清醒、智慧具足」。這是「如是因，如是果」最直接的體現。
這也是為什麼很多長期持第五戒的人，即使年紀大了，頭腦仍然比較清楚、反應靈敏。
### 2. 為什麼「不容易有嗔根心（不會慳吝、怖畏、妒忌、憤怒、激憤）」？
酒和麻醉品最大的問題之一，就是**削弱自制力、放大情緒**，特別容易激發**嗔心（dosa）**相關的狀態。
- 飲酒後，人容易變得情緒化、容易生氣、容易嫉妒、容易恐懼、容易吝嗇（怕失去控制）。
- 這種「讓嗔心容易生起、容易強烈」的業行，會在未來世形成「心識容易傾向嗔根」的傾向。
- 不飲酒則讓心識保持較穩定的狀態。沒有外力強行放大嗔心，心比較不容易被這些負面情緒主導，因此「不容易慳吝、怖畏、妒忌、憤怒」。
這是第五戒在「保護心識平衡」上的重要果報。
### 3. 為什麼「幫助我們持不妄語戒、不離間語戒、不粗惡語戒、不閒雜語戒」？
這是第五戒最常被強調的功能——**它是其他四戒的守護者**。
- 酒和麻醉品會嚴重損害**判斷力與自制力**。人在不清醒的狀態下，最容易說錯話：說謊、挑撥離間、口出惡言、講無意義的廢話。
- 很多破壞語業的行為，都是在飲酒或不清醒時發生的。
- 不飲酒讓心識保持清醒與自制力，判斷力較佳，也比較有力量控制自己的嘴巴，因此**更容易同時持好四種語戒**。
這就是為什麼經論常說：「持第五戒的人，比較不容易破壞前四戒。」
### 4. 為什麼「其他美德也容易成就」（慚愧、知恩感恩、正直、慷慨布施、持戒、不懶惰、不放逸）？
這是因為**不飲酒直接對治「放逸（pamāda）」**。
放逸是所有不善法的根本，而酒和麻醉品正是「放逸」最強的助緣。它會讓人：
- 失去慚愧心（hiri-ottappa）
- 忘記感恩
- 行為不正直
- 吝嗇、不肯布施
- 懶惰、放逸
不飲酒則去除這個最大的「放逸助緣」，讓心識比較容易保持**正念與自制**。在這種狀態下，以下美德自然比較容易生起與穩固：
- **慚愧心**：因為心清楚，知道什麼該做、什麼不該做。
- **知恩感恩**：心不混濁，比較容易記得別人的恩惠。
- **正直**：行為較少扭曲。
- **慷慨布施**：心不被「怕失去控制」的恐懼主導。
- **持戒與不懶惰、不放逸**：心識清醒，就有力量持續精進。
這也是為什麼第五戒常被稱為「一切善法的守護者」——它保護心識的清明，而清明的心識是培養一切美德的基礎。】
不妄語的人不會受到別人的誹謗中傷（AN8.40）引申Ajahn golf的開示，不妄語戒的人說話將很容易被人相信，沒有人會去騙他。大量的人靠近服侍（DN30）義註中提到，不妄語的人的牙齒會美麗整齊，各個器官都明淨，口有香氣，身體接觸到的東西都會是美妙的。言辭會清晰甜美，隨從都會恭敬地聽我們的話，而且說話會受歡迎。
【背後業果邏輯：
1. 不會受到別人的誹謗中傷 + 說話容易被人相信，沒有人會去騙他
這是**最直接、最核心**的果報（AN 8.40 及相關經論所引申）。
- **妄語的業行**會破壞他人對自己的信任。說謊的人，別人會覺得「這個人不可靠」，即使他說真話，別人也不容易相信。同時，說謊也容易製造是非與對立，招來別人的反感與誹謗。
- 長期說謊的業力成熟時，就會出現「即使說真話也不被相信、容易被誹謗、容易被他人欺騙」的果報。
- **不妄語**則建立強大的「可信度」。別人知道你說話算話、從不欺騙，自然會相信你的話
-不妄語也讓人也不會輕易去欺騙你（因為知道你不會輕易上當，或知道欺騙你會很沒面子）。
這來自可信度背後的「敏銳度」：
不妄語的人，通常有以下特質（長期持戒的自然結果）：
說話比較謹慎、注意細節
記憶力較好
（1.沒有因妄語而造成的記憶負擔-不用同時記真實版 + 虛假版
2.妄語者習慣重構、調整事實，容易造成記憶混亂。不妄語者的記憶會更準確
3.說謊時，人內心其實知道真相，卻要說出相反的話，這會產生內在的衝突和混亂。這種心理壓力會干擾大腦對記憶的編碼/形成（encoding）到提取（retrieval）過程，導致思想卡住卡住。而不妄語的人大腦中的記憶是什麼，就提取什麼來說，整個過程就會較清晰和順暢，記憶力較好
4.不妄語的人，因為不需要編故事，通常在當下會更注意實際發生的事情和細節。注意力越好，記憶編碼就越清楚、越完整。
說謊的人則容易把注意力放在「怎麼說得圓、怎麼不被發現」上面，而不是專注在事實本身，長期下來對細節的記憶就會較弱。
5.說謊時心一定是不善的，混雜著癡和散亂，讓心混亂。而不妄語的人心清明、具念、不扭曲事實，在觀察和記憶時會更準確）
不妄語的人比較會觀察前後一致性
（-習慣養成：自己長期保持一致，所以對不一致特別敏感。
-認知資源：不需要管理虛假故事，大腦有餘力去監控別人的邏輯。
-心識清明：較少的扭曲與癡，讓人比較不容易被表面的言語和情緒所迷惑。）
因為善心頻繁，心會較清明，不容易被別人的花言巧語或情緒操弄
當別人知道你具備這些特質時，會產生一種判斷：
「這個人不容易被騙。如果我騙他，很容易被他發現或拆穿。」
一旦被發現，欺騙者不只「沒面子」，還可能要面對後果（被揭穿、失去信任、關係破裂等）。風險太高，所以很多人會選擇「不要去招惹這樣的人」。
-同時，因為你不製造是非，別人也不容易對你生起誹謗的心。
### 2. 大量的人靠近服侍
這與「信任」和「可靠」直接相關（DN 30 相關經論及義註所引申）。
- 一個說話真實、從不欺騙的人，會讓周圍的人感到「安全」與「可靠」。這種人容易被推舉為領導、被委以重任，也容易吸引忠誠的隨從與護持者。
- 妄語的人則容易讓人產生「不可靠、可能會害人」的感覺，因此難以獲得真心的追隨與服侍。
- 在古代社會（特別是領導者或有影響力的人），「言出必行、不妄語」是獲得大量忠實隨從的重要條件。
### 3. 牙齒美麗整齊、各個器官明淨、口有香氣、身體接觸到的東西都美妙
- 妄語雖然是口業，但長期欺誑的心行會讓心識產生「扭曲、不正直」的傾向。這種不正直的心識，成熟時會影響色身的表現，特別是與「口」和「接觸」相關的部位（牙齒、口腔、皮膚等）。
- 不妄語則培養「正直、清淨」的品質。心識清淨，業力成熟時就會在色身上顯現為：
- 牙齒整齊美麗
- 諸根（眼、耳、鼻、舌、身）明淨
- 口有香氣
- 身體所觸之物感覺美好 （不妄語會讓心識保持「正直（uju）、清淨、不扭曲」的狀態。這種正直的心識，成熟時會讓色身往「細膩、明淨、莊嚴」的方向發展。當色身比較細膩時，身體的觸覺就會變得比較敏銳且愉悅。因此，當身體接觸到東西（無論是衣服、床鋪、空氣、物品等）時，會自然產生「美好、舒適、悅意」的感覺。這就是義註所說「身體接觸到的東西都會是美妙的」。）
### 4. 言辭清晰甜美、隨從恭敬聽話、說話受歡迎
這是語業與人際信任的綜合果報。
- 不妄語的人，因為心識正直，說話時比較不會扭曲、比較有條理，因此言辭容易「清晰甜美」。
- 因為別人信任你，聽你說話時會自然生起恭敬心，也比較願意認真聽取（而不是懷疑或敷衍）。
- 說話受歡迎，是因為你的話「可信 + 有益 + 不傷人」，別人聽了不會感到被欺騙或被利用，自然樂於接近與接受。】
不離間別人的人不會和朋友分裂，能友誼永固（AN8.40）會有堅不可摧的大衆（DN30）
不閒雜語的人說話會受到別人的重視和信納（AN8.40）不受任何人、任何敵人、任何對手侵擾 （DN30）
【不說閒雜語的人，言語比較有節制、有益處、合時機。他們通常只說：
有意義的話
該說的話
不會製造無謂紛爭的話
這種言語習慣會讓周圍的人感覺：
「這個人說話有分寸，不會亂來」
「跟這種人相處比較安心」
因此，別人比較不會對他生起敵意或對立的心。不製造敵人，自然就比較不容易受到侵擾。】
不粗惡語的人不會受到別人的辱罵，總是聽到善言善語（AN8.40）他的說話也容易令人信納（DN30）【因為柔和語不會激發聽者的情緒和心理防線，因此會較留意您的說話內容 】
持這四條關於語言的戒的人，luang por lersi lingdam 說，他們將生而言語美妙，別人聽到你的聲音不會厭倦。如果用現代的話來說，就是有迷人的聲音，將擁有幸福的生活和巨大的財富，正正是因為你的聲音。 （注釋:人們因為您說話讓人喜歡、不讓人反感，而願意和您合作，讓您獲得財富。而且因為戒能生定，定能生慧，讓我們能夠作出好的決策，容易獲得財富）
假如我們不去貪屬於別人的東西，不會想傷害別人，不會懷有邪見，相信因果；luang por lersi lingdam 說，我們將心靈平靜，生而無憂無慮，心靈平和，永遠幸福。
假如任何人持有正見，他們在未來世重新遇上佛教或正信宗教的機會很高。
假如有人謀生清净、正當，未來他將會有清淨的隨從（DN30）【清淨的謀生方式（不欺詐、不傷害、不邪命）本身就是一種強大的善業。這種業力會形成一種「清淨的磁場」，自然吸引同樣清淨、正直的人靠近。
反之，如果一個人用欺騙、剝削、傷害他人的方式謀生，雖然短期可能吸引一些「同流合污」的人，但這些人通常也是為了利益而來，並不真正忠誠。長期來看，容易聚集心術不正、只想占便宜的人。
清淨的謀生方式，會讓「有德行、可靠」的人感覺「跟這個人合作或追隨是安全的」，因此願意靠近並長期跟隨。】
【禪修】
古阿羅漢那先尊者尊者曾說，禪修有二十八種功德好處。
禪修能保護自己（1.例如Ud.34 中，舍利佛尊者因為進入了禪定，禪定讓身體變得堅固，所以即使有夜叉用能夠摧毀山頂的力量來打他，他的頭只有一點點痛而已。2. 而且，禪修能夠減少心的散亂，讓我們更細心，能夠有效保護自己。 3.當心因戒定慧而變得強壯，便不容易給人造成精神上的傷害。 4. 熟練禪那能生神通來保護自己 5.）、
增加壽命 （佛陀在DN16說，誰人大量精進地修四神足，能夠活到當時的平均壽命或多一點點。義注說，當時佛陀就是以進入果定後決意來延壽）
增加自己的力量 （心力：信力、精進力、念力、定力、慧力）、
封閉罪過、
離開壞名聲、帶來名聲、（因為有心遠離五蓋，所以知道什麼應該做、不應該做，不傷害自他，只利益自他，因此受到別人的讚譽）
讓不喜樂消失、喜樂出現、
離開恐懼、建立無畏自信、(止禪：讓心識變得強大、穩定，先暫時壓制並超越恐懼。觀禪：看清事物的真實本質（無常、苦、無我），從根本上削弱恐懼產生的根源。)
離開懈怠、使活力生起（因為禪定能夠壓制昏沉睡眠蓋）、
離開貪、離開瞋、離開癡、擊敗慢、破壞尋（胡思亂想）、建立心的一境平靜、
使心柔軟（禪修壓制、減輕了一切煩惱和不善心，提升了善心。而根據阿比達摩輪，每種善心必定伴隨1. 身柔軟性（Kāya-mudutā） 2. 心柔軟性（Citta-mudutā），破除心與心所的僵硬）
讓我們容易笑 （不論修止還是觀，都能讓喜樂生起）、
建立嚴肅的形態[普通人的心識經常處於散亂、掉舉、追逐外境的狀態，這種心態會反映在身體上：動作較隨意、表情變化多、坐立不安、眼神游移。禪修（特別是奢摩他）訓練心識達到一境性（ekaggatā）和穩定（samādhi）。當心識變得專注且平穩時，身體自然會跟著變得安住、不輕動。這就是為什麼長期打坐的人，即使在日常生活中，走路、坐著、說話時，也會顯得比較沉穩、有份量。]
使利得生起、引人禮敬、
【1. 心識的「光明」與「威力」能被他人感知
這是最核心的原因。
當一個人深入禪修（尤其是達到強而穩定的定）時，心識會變得非常清淨、明亮、有力。在《清淨道論》和阿毘達磨中，這種狀態被描述為心識產生「光明」（obhāsa）或「光耀」。
這種內在的光明雖然肉眼看不到，但有一定修行的人（包括一些在家人）能夠感受到。這種「被感受到的清淨與有力」，會讓人自然生起恭敬心（pūjā），甚至願意供養、護持（利得生起）。
古那先尊者對彌蘭陀王解釋時，特別強調：修習禪定的人，心識經過鍛鍊後會產生一種「不可思議的威力」，這種威力會讓周圍的人（包括天人）自然生起尊重與信敬。
2. 內在德行與智慧的外顯
禪修並非只修定，也會同時增強戒與慧：
長期禪修的人，煩惱（貪、瞋、癡、慢、掉舉等）會明顯減弱。
他們的言行會變得更有節制、更有智慧、更有慈悲。
情緒會變得穩定
這種「內在的清淨與穩定」，會自然流露在外在的威儀、言語與態度上。
當一個人展現出「沉穩、有智慧、不輕浮」的特質時，別人自然會生起恭敬心，並願意親近、供養。這就是「引人禮敬」與「利得生起」的原因。
3. 「值得被供養」-有戒定慧的人，被佛陀說為世間的無上福田 （AN5.107）】
能得到喜、喜悅 （近行定、禪那的喜悅））
能夠如實觀看到諸行的本質(無常，苦，無我)被看見
不會再投生、證得一切果位
佛陀也說（AN11.15）, 假如任何人大量修習慈心，純熟精進，就將會得到十一種利益：
1.睡得安樂、
2.快樂地醒來、
3.不作惡夢(不見惡夢)、
4.對人來說他是可愛的、
5.對非人來說他是可愛的、
6.天神守護、
7.火或毒或刀杖不侵、
8.心迅速地入定、
9.面色明淨、
10.死時不迷亂、
11.假如還未證得阿羅漢果，將會再生梵天
佛陀說，在導致再生的功德當中，慈心的功德是最大的（AN8.1） 佛陀曾說，自己在過去世曾修慈心七年，讓他七個大劫都在梵天，當上大梵天王，36次帝釋天，無數次轉輪王。佛陀說，如果有人午前、中午、傍晚都施予百大鍋之食物布施，都比不過午前、中午、傍晚時修習慈心即使甚至如擠牛奶時拉一次奶頭那樣短的時間—那樣大果報 （SN20.4）
比修習慈心更大功德的，是無常想，即是修觀（AN9.20）。一個人假如常常思維世間事物的無常，例如財富，權利，地位等等的無常，也思維或如實觀察五蘊的無常； 他將能夠減輕貪嗔癡。 一個貪嗔癡輕薄的人，首先他不會那麼容易受外界的人事物而影響心；愛別離，怨憎會，求不得之苦將會減輕。而且，他將會受人喜歡，不容易和人摩擦。 他會受到許多人的尊敬，有很好的名譽。 而且，因為煩惱輕薄，無論他是否富有顯赫，他一樣會快樂。 假如修到證果，他將能永遠解脫惡道之苦。佛陀說，初果聖者（不論往後投生成爲）天神或人，都是長壽、美麗、快樂、有名聲、有影響力的。（SN55.30）假如任何人證得阿羅漢果，他將獲得比天神還殊勝的快樂。無時無刻，他的心都一樣那麼滿足和快樂；而且不用再來投胎受任何你想像得到的苦。
【其餘善業】
根據《小業分別經》，
任何人不傷害別人的身體，他將會得到健康的果報
任何人不容易發怒，未來他將會英俊美麗
任何人不妒忌別人，會隨喜他人的成就的話，他未來會很有影響力
任何人不傲慢頑固，而是謙虛恭敬，將來他將會投生到高貴的家庭，處處受人尊重重視。
假如一個人去學習什麼是善？什麼是不善？什麼是應受指責的？什麼是無可指責的？什麼是應當從事的？什麼是不應當從事的？做了什麼事會帶給我長期的損失與痛苦？做了什麼事會帶給我長期的利益與安樂？--這樣的業果智慧。 將來再來投生的時候，他會很有智慧
Long ago, a monk asked the great master Luang Por Ganha: "What good deeds should one do?"
Luang Por replied: "One should do all kinds of good deeds."
Different good deeds bring different results.
If we only like to perform one particular type of wholesome kamma, then the results we obtain in the future will also be very one-sided and limited.
## Generosity (Dāna)
Generosity can bring the result of wealth. However, giving different items also produces different results.
For example, according to **AN 5.37**, the Buddha said that offering food leads to strength, good appearance, quick intelligence, long life, and happiness.
In **SN 1.42**, the Buddha also said:
- Giving food results in the fruit of physical strength.
- Giving clothes results in the fruit of beauty.
- Giving vehicles results in the fruit of ease and comfort.
- Giving light (lamps) results in good eyesight.
- Giving shelter results in all kinds of results.
- Giving the Dhamma results in giving the Deathless (Nibbāna).
Anyone who removes fear from others and provides protection will have many followers surrounding and accompanying them (**DN 30**).
If someone practices the four bases of sympathy (saṅgaha-vatthu)—for example, by giving, speaking pleasing words, performing actions that benefit others (such as saying, "This should be done, that should not be done; associate with such people, do not associate with such people"), and maintaining equality (not looking down on others, for instance by sharing both joy and hardship, eating together)—he will have many obedient and loyal followers. If he speaks words to correct others, people will also believe him and follow his advice in practice (**DN 30**).
Anyone who unsparingly and constantly speaks words that connect benefit with the Dhamma to the multitude will, in his future rebirth, become a person of the highest status (**DN 30**).
Anyone who makes every effort to help others quickly master knowledge will quickly obtain whatever is due to his position, belongs to him, and is suitable for him (**DN 30**).
Anyone who reunites people who have long been separated or living abroad with their relatives will, when the result matures, have many high-quality children and many disciples (**DN 30**).
Anyone who wishes for and helps others to grow in all aspects (both in virtue and in material wealth) without causing loss will, when the result matures, find that the wealth and wholesome Dhamma he obtains will not decline (**DN 30**).
Anyone who looks upon others with a kind, non-contemptuous, and non-angry gaze will, when the result matures, be liked by many people and beloved by others (**DN 30**).
A person who leads and encourages others to perform various good deeds will in the future be followed by the multitude. If he becomes a religious teacher, his admonitions will be liked by others and followed by the people (**DN 30**).
There are too many to list; every time you give something away in generosity, you will receive different results in return.
There is also a kind of generosity that we rarely mention, called **"forgiveness-giving"** (khama-dāna). Luang Por Lersi Lingdam said that if we are willing to forgive others, it can help us cut off craving, and forgiveness is the very foundation for eradicating ignorance. If anyone practices generosity through forgiveness with a heart of forgiveness, this person will ultimately be able to be liberated from suffering and become an Arahant.
## Observing the Precepts (Sīla)
People who only give but do not observe the precepts will not be able to fully enjoy the other blessings.
The Buddha said that observing the precepts can prevent us from falling into the bad destinations, allow us to be reborn in good destinations, achieve wealth, and realize Nibbāna.
Luang Por Lersi Lingdam taught:
Anyone who does not kill will be born beautiful, free from illness and pain, and long-lived. The commentary *Paramatthadīpanī* on the *Khuddakapāṭha* in the *Khuddaka Nikāya* further states that we will also have a strong body, clear and articulate speech, become brave and fearless, and be free from worry. We will also be loved by others and have many followers. No one will be able to destroy our community. We will rarely be separated from our loved ones. Even if attacked, we will not die. And we will not be persecuted.
### The Underlying Logic of Kamma Behind This:
1. **Beauty**: Killing is often accompanied by anger (dosa), while not killing keeps one far from anger and close to loving-kindness (mettā). The logic of the *Cūḷa Kamma Vibhaṅga Sutta* shows that anger leads to ugly results. Therefore, not killing naturally brings the result of being born beautiful.
2. **Long life**: Killing shortens the life of others; not killing does not shorten others' lives. Therefore, the result also gives us a long lifespan.
3. **Free from illness and pain, strong body**: Before successfully killing, one must harm the other's body, bringing physical pain and weakness to the victim. Therefore, the result is frequent illness and pain. The result of not killing is naturally freedom from illness and pain, and a strong body.
4. **Clear and articulate speech**: Killing harms the victim's body and organs, so when the result matures, one's own organs will also be imperfect. Not killing allows our organs—including the speech organs (tongue, vocal cords, vocal system)—to be perfect. Moreover, the mind that is far from killing is loving, gentle, clear, and lucid, so naturally one's speech will be clear and articulate.
5. **Becoming brave, fearless, and free from worry**: By not creating fear and suffering for others, one does not receive the kammic result of fear and worry oneself. With a heart of loving-kindness, inner courage and stability naturally arise.
6. **No one can destroy our community; we are rarely separated from loved ones**: Killing often destroys others' families and groups. Not killing does not create this kamma, therefore one's own community, family, and relatives remain harmonious and stable, not easily scattered.
7. **Even if attacked, one will not die; one will not be persecuted**: The powerful "non-killing kamma" generates a protective force. Even when external conditions for attack arise, one is less likely to lose one's life or suffer severe persecution. This is the opposite of the result of killing, which is "easy to be killed, short life."
8. **Being loved by others and having many followers**: A person who does not kill does not threaten others' lives, so others naturally give rise to goodwill and trust, and are willing to draw near, follow, and serve. This is the combined result of "fearlessness-giving" and "loving-kindness kamma."
---
Anyone who does not steal will be rich in wealth, not be robbed by thieves, and their wealth will not be destroyed by any disaster. The commentary further states that we will obtain wealth that truly belongs to us, not the kind of wealth that is shared with others. We will also easily become leaders, be all-knowing (in practical affairs), and obtain happiness.
### The Underlying Logic of Kamma Behind This:
1. **Rich in wealth + not robbed by thieves + wealth not destroyed by any disaster**
This is the most direct opposite result of the unwholesome kamma of stealing.
- The act of stealing is "taking what is not given," which destroys others' sense of security and ownership over their property. This destructive kamma, when it matures, makes one's own wealth in future lives "unstable": easily stolen, seized, or lost through disasters (fire, flood, war, lawsuits, etc.), or wealth that comes quickly and goes quickly.
- Not stealing is "respecting others' ownership of property," equivalent to giving "security of property" to countless beings (similar to how not killing is giving "fearlessness"). This wholesome kamma of "giving safety" in turn causes one's own wealth to be "protected": abundant, stable, not easily stolen, and not easily destroyed by disasters.
2. **Obtaining wealth that truly belongs to us, not wealth shared with others (asādhāraṇa)**
- Stealing often involves "appropriating what belongs to others or is held in common." This kamma causes one's wealth in future lives to be "entangled": having to share with others, easily becoming disputed, or feeling "not completely one's own" (for example, having to divide it with people connected by shared kamma, opponents, or debts arising from past stealing).
- Not stealing makes wealth "pure, clear, and undisputed." The commentary uses the term **asādhāraṇa** (not shared, not held in common with others) to describe it: this is truly "one's own" wealth—one does not have to share it with others, does not have to worry about it being claimed, and ownership is complete and pure.
This is also why many people who keep the precept of not stealing purely, although they may have much wealth, feel that it is "clean and peaceful," rather than full of disputes or anxiety.
3. **Easily becoming a leader**
This is the result of trustworthiness (saddhā) and responsibility.
- A person who steals cannot be trusted; others will not entrust property, positions, or resources to him, so it is difficult for him to become a leader or be given important responsibilities.
- A person who does not steal "is worthy of trust." When a person consistently does not steal, others (including superiors, groups, and the public) naturally feel "it is safe to entrust matters to him," so he is easily nominated as a leader and given power and resources.
This is often described in the suttas and commentaries as "obtaining kingship, obtaining ruling power, obtaining many followers" (issariya, parivāra).
4. **All-knowing (in practical matters) + obtaining happiness**
- **"All-knowing"** here mostly refers to being "clear, accomplished, and skillful in handling worldly affairs" (not literal omniscience). Because a person who does not steal has a pure mind (no greed (lobha): wanting what does not belong to oneself; no deceitful mind: hiding actions and lying to cover up; no fear and anxiety: worrying about being discovered, being claimed against, or having a guilty conscience), it is easy for stillness (samādhi) to arise. This is "sīla gives rise to samādhi." When the mind has stillness, wisdom arises.
And because a person who does not steal is worthy of trust, when in a leadership or management position, this trust produces powerful practical effects:
- Others are willing to tell you true information (they will not hide or deceive you).
- Others are willing to give you resources, opportunities, and connections to use.
- Others are willing to actively help and offer advice.
Therefore, it is easy to obtain all kinds of information and resources, and it is easier to "know what to do" and make wise decisions.
5. **Obtaining happiness**: Wealth is secure; one does not have to worry about it being stolen, seized, or disputed. One has peace of mind and a clear conscience. This in itself is a great "present-life happiness" (diṭṭhadhamma-sukha). Without fear and anxiety regarding property, the mind is naturally at ease and happy.
---
Anyone who does not commit sexual misconduct will be born with loyal subordinates who do not disobey orders, and will be happy and joyful because of their subordinates. If we extend this according to the Buddha's words, we will also not be disliked by others, will be beloved, and will have no enemies (**AN 8.40**). The commentary further states that those of us who keep the precept of not committing sexual misconduct will not easily be separated from loved ones, will have harmonious husband-and-wife relationships, will have proper and dignified bodily appearance, and will obtain clothing, food, shelter, and medicine. Moreover, we will sleep well, will not be afraid, will not lose face, will not easily become angry, doubtful, or need to hide ourselves, and will have leisure and happiness.
### The Underlying Logic of Kamma Behind This:
1. **Why "loyal subordinates who do not disobey orders, and happiness because of subordinates"?**
This is the direct extension of the kammic result of trust and loyalty.
- One of the greatest harms of sexual misconduct is **betraying trust**. Whether toward a spouse, lover, or those around us, it creates suspicion, jealousy, and insecurity. This kamma of destroying trust makes it difficult for one to obtain others' loyalty and obedience in future lives (or in this life).
- A person who does not commit sexual misconduct maintains faithfulness and integrity in intimate relationships. This quality of "being worthy of trust" naturally extends to other relationships (including superior-subordinate relationships). Subordinates will feel "following such a person is safe; there is no need to worry about being betrayed or exploited," and therefore are willing to follow loyally and not disobey orders.
- When subordinates are loyal, the leader naturally "is happy and joyful because of the subordinates"—things go smoothly, the team is stable, and one does not have to expend a great deal of mental energy guarding against betrayal. This is the embodiment of "as the cause, so the result."
In ancient societies or communities, "not committing sexual misconduct" was often regarded as an important virtue for leaders, because it represents a person's ability to control strong desires and impulses, making them worthy of being entrusted with important responsibilities.
2. **"Not disliked by others, beloved, having no enemies" (extension from AN 8.40)**
- Sexual misconduct easily creates **enemies**: betrayed spouses, romantic rivals, family members, and even public opinion can become opposing forces. Jealousy and anger spread.
- Not committing sexual misconduct avoids creating these oppositions. One's behavior is upright and does not harm others' feelings or families, so it does not easily arouse others' resentment and hostility. Therefore, one is "not disliked, is beloved, and has no enemies."
- This also corresponds to "loving-kindness": a person who does not commit sexual misconduct exercises restraint in desire and is less likely to harm others out of lust, naturally attracting goodwill and affection.
3. **Not easily separated from loved ones; harmonious husband-and-wife relationship**
Sexual misconduct is one of the most direct causes of the destruction of marriage and intimate relationships (affairs, jealousy, collapse of trust). Not committing sexual misconduct protects the faithfulness and harmony of the relationship, making the husband-and-wife (or intimate) relationship stable and not easily scattered. This is the kammic feedback of "not destroying others' relationships."
4. **Proper and dignified bodily appearance**
Intense sexual misconduct and greed make the mind coarse and turbid. When the kamma matures, it may affect the physical body (similar to how other breaches of precepts affect appearance). The mind and actions of not committing sexual misconduct are relatively gentle and pure, making it easy to obtain a proper, dignified, and beloved appearance. This is the same type of physical result as not killing bringing "beauty."
5. **Obtaining clothing, food, shelter, and medicine**
Stable family and interpersonal relationships bring material support (offerings and help from spouse, family, and community). Combined with the maturation of overall wholesome kamma, it is easy to obtain the necessities of life. This is the result of "harmonious relationships → favorable external conditions."
6. **Sleeping well, not afraid, not losing face, not easily angry, doubtful, or needing to hide oneself, having leisure and happiness**
This is the most direct result on the **inner mental level**, and it is very important:
- Sexual misconduct is often accompanied by **fear** (fear of being discovered), **deception** (having to cover up), **jealousy and anger** (fear of losing), and **anxiety and doubt** (uncertain relationships).
- These unwholesome mental factors seriously disturb sleep and mental stability.
- Not committing sexual misconduct removes these defilements: the mind is relatively pure and upright, with nothing to hide, therefore one **sleeps peacefully, without fear, and without needing to hide oneself**.
- Inner peace → not easily becoming angry, not easily giving rise to doubt → naturally having "leisure and happiness" (the mind is not bound by lust and relationship problems, and can enjoy leisure and joy).
7. **Not losing face**:
On the kammic cause level: sexual misconduct itself is a high-risk behavior that creates the seed for "losing face after being exposed." By not doing this action, one does not plant the seed of this painful result.
On the mental level: the mind is pure and upright, reducing inner fear, deception, and impulse, so one is less likely to act in or fall into situations that lead to losing face.
---
Anyone who does not drink alcohol (or take intoxicants) will not have severe headaches, will not suffer from neurological diseases, will not go mad, will have a clear mind, and will possess intelligence and wisdom. The commentary says that when the result matures, we will also not easily give rise to roots of anger—for example, we will not be stingy, fearful, jealous, angry, or indignant. It will also help us keep the precepts of not lying, not using divisive speech, not using harsh speech, and not using idle chatter. When the result matures, other virtues will also be accomplished because of keeping the precept of not drinking. For example: shame and fear of wrongdoing, gratitude, uprightness, generous giving, keeping precepts, not being lazy, and not being heedless.
### The Underlying Logic of Kamma Behind This:
#### 1. Why "no severe headaches, no neurological diseases, no madness, clear mind, possessing intelligence and wisdom"?
This is a direct **mental and physical result**.
- Alcohol and intoxicants directly damage the brain and nervous system. Long-term use harms the "mind-base" (manindriya, the physical basis on which the mind depends).
- This act of "voluntarily making the mind turbid and damaged" produces, when it matures, corresponding results: unclear mind, frequent headaches, neurological problems, and even mental derangement (madness).
- Conversely, **not drinking** protects the clarity of the mind. Because the mind is not forcibly made turbid by external substances, the kammic result on the physical body (especially the brain and nerves) matures as "clear mind and sufficient wisdom." This is the most direct embodiment of "as the cause, so the result."
This is also why many people who have long kept the Fifth Precept, even in old age, still have relatively clear minds and quick reactions.
#### 2. Why "not easily giving rise to roots of anger (not being stingy, fearful, jealous, angry, or indignant)"?
One of the biggest problems with alcohol and intoxicants is that they **weaken self-control and amplify emotions**, especially easily arousing states connected with **anger (dosa)**.
- After drinking, people easily become emotional, easily angry, easily jealous, easily fearful, and easily stingy (afraid of losing control).
- This act of "making anger easy to arise and become strong" will, in future lives, form a tendency for the mind to easily incline toward the anger-root.
- Not drinking keeps the mind in a relatively stable state. Without external forces forcibly amplifying anger, the mind is less easily dominated by these negative emotions, therefore one is "not easily stingy, fearful, jealous, or angry."
This is an important result of the Fifth Precept in "protecting the balance of the mind."
#### 3. Why "helping us keep the precepts of not lying, not using divisive speech, not using harsh speech, and not using idle chatter"?
This is the function of the Fifth Precept most often emphasized—it is the **guardian of the other four precepts**.
- Alcohol and intoxicants severely damage **judgment and self-control**. In a state of unclear mind, people most easily say the wrong things: lying, sowing discord, speaking harshly, and talking nonsense.
- Many breaches of verbal kamma occur while drinking or in an unclear state of mind.
- Not drinking keeps the mind clear and self-controlled, with better judgment and more power to control one's own mouth. Therefore, it is **easier to simultaneously keep the four verbal precepts well**.
This is why the suttas and commentaries often say: "A person who keeps the Fifth Precept is less likely to breach the first four precepts."
#### 4. Why "other virtues are also easily accomplished" (shame and fear of wrongdoing, gratitude, uprightness, generous giving, keeping precepts, not being lazy, not being heedless)?
This is because **not drinking directly counters "heedlessness" (pamāda)**.
Heedlessness is the root of all unwholesome states, and alcohol and intoxicants are the strongest supporters of "heedlessness." They cause people to:
- Lose the sense of shame and fear of wrongdoing (hiri-ottappa)
- Forget gratitude
- Behave in an un-upright manner
- Be stingy and unwilling to give
- Be lazy and heedless
Not drinking removes this greatest "supporter of heedlessness," allowing the mind to more easily maintain **mindfulness and self-control**. In this state, the following virtues naturally arise and become stable more easily:
- **Sense of shame and fear of wrongdoing**: Because the mind is clear, it knows what should be done and what should not be done.
- **Gratitude**: The mind is not turbid, so it more easily remembers others' kindness.
- **Uprightness**: Behavior is less distorted.
- **Generous giving**: The mind is not dominated by the fear of "losing control."
- **Keeping precepts and not being lazy or heedless**: With a clear mind, one has the strength to continue striving diligently.
This is also why the Fifth Precept is often called the "**guardian of all wholesome states**"—it protects the clarity of the mind, and a clear mind is the foundation for cultivating all virtues.
---
Anyone who does not lie will not be slandered or defamed by others (**AN 8.40**). Extending from Ajahn Golf's teaching, a person who keeps the precept of not lying will find that their words are easily believed by others, and no one will try to deceive them. A great number of people will draw near to serve them (**DN 30**). The commentary mentions that a person who does not lie will have beautiful and well-aligned teeth, all sense organs will be clear and pure, the mouth will have a fragrant scent, and everything the body touches will be wonderful. Their speech will be clear and sweet, followers will respectfully listen to their words, and their speech will be welcomed.
### The Underlying Logic of Kamma Behind This:
1. **Not being slandered or defamed by others + words easily believed, no one tries to deceive them**
This is the **most direct and core** result (extended from **AN 8.40** and related suttas and commentaries).
- The act of lying destroys others' trust in oneself. A person who lies makes others feel "this person is unreliable." Even when he tells the truth, others find it difficult to believe him. At the same time, lying easily creates conflict and opposition, attracting others' dislike and slander.
- When the kamma of long-term lying matures, the result appears: "even when telling the truth, one is not believed; one is easily slandered; one is easily deceived by others."
- **Not lying** establishes powerful "credibility." Others know that you keep your word and never deceive, so they naturally believe what you say.
- Not lying also makes others less likely to try to deceive you (because they know you will not be easily fooled, or that deceiving you would be very shameful).
This comes from the "discernment" behind credibility:
A person who does not lie usually has the following qualities (the natural result of long-term precept-keeping):
- Speaks more cautiously and pays attention to details
- Has better memory
(Because there is no memory burden caused by lying—no need to simultaneously remember the real version + the false version;
Liars habitually reconstruct and adjust facts, easily causing memory confusion. A person who does not lie remembers more accurately;
When lying, a person inwardly knows the truth but has to say the opposite, creating inner conflict and confusion. This psychological pressure interferes with the brain's memory encoding and retrieval processes, causing thoughts to get stuck. A person who does not lie extracts and speaks exactly what is in their brain, so the entire process is clearer and smoother, resulting in better memory;
Because a person who does not lie does not need to fabricate stories, they usually pay more attention to what is actually happening and the details in the present moment. The better the attention, the clearer and more complete the memory encoding;
When lying, the mind is definitely unwholesome, mixed with delusion and restlessness, making the mind confused. A person who does not lie has a clear, mindful mind that does not distort facts, so when observing and remembering, they are more accurate.)
- More observant of consistency before and after
(Habit formation: long-term consistency makes one particularly sensitive to inconsistency;
Cognitive resources: no need to manage false stories, so the brain has spare capacity to monitor others' logic;
Mental clarity: less distortion and delusion, making one less easily confused by superficial words and emotions.)
Because wholesome states of mind are frequent, the mind is relatively clear and not easily manipulated by others' sweet words or emotional tactics.
When others know that you possess these qualities, they form a judgment:
"This person is not easily deceived. If I try to deceive him, it will be easy for him to discover or expose it."
Once discovered, the deceiver not only "loses face" but may also have to face consequences (being exposed, losing trust, relationship breakdown, etc.). The risk is too high, so many people choose "not to provoke such a person."
- At the same time, because you do not create conflict, others are also less likely to give rise to a mind of slander toward you.
2. **A great number of people draw near to serve**
This is directly related to "trust" and "reliability" (extended from **DN 30** and related suttas and commentaries).
- A person who speaks truthfully and never deceives makes those around him feel "safe" and "reliable." Such a person is easily nominated as a leader, entrusted with important responsibilities, and easily attracts loyal followers and supporters.
- A person who lies easily makes others feel "unreliable, possibly harmful," so it is difficult to obtain sincere following and service.
In ancient societies (especially for leaders or influential people), "speaking what one means and never lying" was an important condition for obtaining a large number of loyal followers.
3. **Beautiful and well-aligned teeth, all sense organs clear and pure, fragrant breath, everything the body touches is wonderful**
- Although lying is verbal kamma, the long-term mental action of deception creates a tendency in the mind toward "distortion and lack of uprightness." When this un-upright mind matures, it affects the manifestation of the physical body, especially parts related to the "mouth" and "contact" (teeth, oral cavity, skin, etc.).
- Not lying cultivates the quality of "uprightness and purity." When the mind is pure, the kamma matures and manifests on the physical body as:
- Beautiful and well-aligned teeth
- Clear and pure sense faculties (eye, ear, nose, tongue, body)
- Fragrant breath
- Everything the body touches feels wonderful
(Not lying keeps the mind in an "upright (uju), pure, undistorted" state. This upright mind, when it matures, causes the physical body to develop in a "refined, clear, and dignified" direction. When the physical body is more refined, the sense of touch becomes more sensitive and pleasant. Therefore, when the body touches something—whether clothing, bedding, air, or objects—it naturally gives rise to a "wonderful, comfortable, pleasing" sensation. This is what the commentary means by "everything the body touches is wonderful.")
4. **Clear and sweet speech, followers respectfully listen, speech is welcomed**
This is the combined result of verbal kamma and interpersonal trust.
- A person who does not lie, because the mind is upright, when speaking does not easily distort and is more organized, therefore speech is easily "clear and sweet."
- Because others trust you, when they listen to you speak, they naturally give rise to a mind of respect and are more willing to listen attentively (rather than with doubt or perfunctorily).
- Speech is welcomed because your words are "credible + beneficial + not harmful to others." Others do not feel deceived or exploited after hearing them, so they are naturally happy to draw near and accept them.
---
Anyone who does not use divisive speech will not be split from friends and will have friendships that endure forever (**AN 8.40**). They will have an indestructible community (**DN 30**).
Anyone who does not use idle chatter will have their speech valued and accepted by others (**AN 8.40**). They will not be harassed by anyone, any enemy, or any opponent (**DN 30**).
[A person who does not speak idle chatter has relatively restrained, beneficial, and timely speech. They usually only speak:
- Words that have meaning
- Words that should be said
- Words that do not create unnecessary conflict
This habit of speech makes those around them feel:
"This person speaks with discretion and does not act recklessly."
"Being with such a person is relatively peaceful."
Therefore, others are less likely to give rise to hostility or opposition toward him. By not creating enemies, one naturally becomes less likely to be harassed.]
---
Anyone who does not use harsh speech will not be abused by others and will always hear good and wholesome words (**AN 8.40**). Their speech is also easily accepted by others (**DN 30**). [Because gentle speech does not arouse the listener's emotions and psychological defenses, others will pay more attention to the content of what you say.]
Luang Por Lersi Lingdam said that those who keep these four precepts regarding speech will be born with wonderful speech. Others will not grow weary of hearing your voice. In modern terms, you will have a charming voice and will possess a happy life and great wealth precisely because of your voice. (Note: Because your speech is liked by others and does not cause aversion, people are willing to cooperate with you, allowing you to obtain wealth. Moreover, because precepts give rise to stillness, and stillness gives rise to wisdom, we are able to make good decisions and easily obtain wealth.)
If we do not crave what belongs to others, do not wish to harm others, and do not hold wrong views but believe in kamma and its results, Luang Por Lersi Lingdam said we will have a peaceful mind, be born without worry or anxiety, have a tranquil mind, and be forever happy.
If anyone holds right view, their chance of encountering Buddhism or a religion of right faith again in future lives is very high.
If someone earns a living in a pure and righteous way, in the future he will have pure followers (**DN 30**). [A pure way of earning a living (without deception, without harming, without wrong livelihood) is itself a powerful wholesome kamma. This kamma forms a kind of "pure magnetic field" that naturally attracts similarly pure and upright people to draw near.
Conversely, if a person earns a living through deception, exploitation, or harming others, although in the short term they may attract some "like-minded" people, these people usually come for their own benefit and are not truly loyal. In the long run, it is easy to gather people with impure intentions who only want to take advantage.
A pure way of earning a living makes "virtuous and reliable" people feel that "cooperating with or following this person is safe," and therefore they are willing to draw near and follow for the long term.]
## Meditation (Bhāvanā)
The ancient Arahant Nāgasena once said that meditation has twenty-eight kinds of benefits and advantages.
Meditation can:
- **Protect oneself** (For example, in **Ud 34**, Venerable Sāriputta, because he had entered stillness, his body became firm, so even when a yakkha struck him with force capable of destroying a mountaintop, his head only hurt a little. Moreover, meditation can reduce the mind's scattering, making us more careful and able to effectively protect ourselves. When the mind becomes strong through sīla, samādhi, and paññā, it is not easily harmed spiritually by others. Skilled in jhāna, one can generate psychic powers to protect oneself.)
- **Increase lifespan** (The Buddha said in **DN 16** that whoever diligently develops the four bases of psychic power in abundance can live to the average lifespan of that time or a little longer. The commentary says that the Buddha himself extended his life by entering the attainment of fruition and making a determination.)
- **Increase one's own strength** (mental strength: faith-power, energy-power, mindfulness-power, stillness-power, wisdom-power)
- **Close off transgressions**
- **Leave behind bad reputation and bring good reputation** (Because with the mind far from the five hindrances, one knows what should be done and what should not be done, does not harm oneself or others, and only benefits oneself and others, therefore one receives praise from others.)
- **Make displeasure disappear and joy appear**
- **Leave behind fear and establish fearlessness and self-confidence** (Tranquility meditation: makes the mind strong and stable, temporarily suppressing and transcending fear. Insight meditation: clearly sees the true nature of things (impermanence, suffering, non-self), fundamentally weakening the root from which fear arises.)
- **Leave behind sloth and torpor and give rise to energy** (Because stillness can suppress the hindrance of sloth and torpor)
- **Leave behind greed, leave behind anger, leave behind delusion, defeat conceit, destroy thinking (proliferation), and establish one-pointed calm of mind**
- **Make the mind soft** (Meditation suppresses and reduces all defilements and unwholesome states of mind and increases wholesome states of mind. According to the Abhidhamma, every wholesome mind is necessarily accompanied by 1. bodily malleability (kāya-mudutā) and 2. mental malleability (citta-mudutā), breaking the rigidity of mind and mental factors.)
- **Make us easy to smile** (Whether practicing tranquility or insight, both can give rise to joy)
- **Establish a dignified bearing** [Ordinary people's minds are often in a state of scattering, restlessness, and chasing after external objects. This mental state is reflected in the body: movements are casual, facial expressions change frequently, one sits and stands restlessly, and the gaze wanders. Meditation (especially samatha) trains the mind to reach one-pointedness (ekaggatā) and stability (samādhi). When the mind becomes focused and steady, the body naturally follows and becomes settled and not easily moved. This is why people who meditate for a long time, even in daily life—when walking, sitting, or speaking—appear relatively composed and substantial.]
- **Give rise to gains and inspire reverence**
[1. The "light" and "power" of the mind can be perceived by others
This is the core reason.
When a person practices meditation deeply (especially reaching strong and stable stillness), the mind becomes very pure, bright, and powerful. In the *Visuddhimagga* and Abhidhamma, this state is described as the mind producing "light" (obhāsa) or radiance.
Although this inner light cannot be seen with the physical eye, people with a certain level of practice (including some laypeople) can sense it. This "perceived purity and power" naturally gives rise to a mind of reverence (pūjā) in others, and even a willingness to make offerings and support (gains arise).
When the ancient Venerable Nāgasena explained to King Milinda, he especially emphasized that a person who practices stillness, after the mind has been trained, produces an "inconceivable power." This power causes those around (including devas) to naturally give rise to respect and faith.
2. The outward manifestation of inner virtue and wisdom
Meditation does not only develop stillness; it simultaneously strengthens sīla and paññā.
People who meditate for a long time have noticeably weakened defilements (greed, anger, delusion, conceit, restlessness, etc.).
Their words and actions become more restrained, wiser, and more compassionate.
Their emotions become stable.
This "inner purity and stability" naturally manifests in outer deportment, speech, and attitude.
When a person displays the qualities of "composure, wisdom, and not being frivolous," others naturally give rise to reverence and are willing to draw near and make offerings. This is the reason for "inspiring reverence" and "giving rise to gains."
3. "Worthy of being offered to"—a person with sīla, samādhi, and paññā is said by the Buddha to be the supreme field of merit in the world (**AN 5.107**).]
- **Obtain joy and rapture** (the joy and rapture of access stillness and jhāna)
- **Be able to see as they really are the nature of all formations** (impermanence, suffering, non-self) being seen
- **No more rebirth; realization of all the fruits of the path**
The Buddha also said (**AN 11.15**) that if anyone develops loving-kindness (mettā) in abundance and becomes skilled and diligent in it, they will obtain eleven benefits:
1. Sleep happily
2. Wake up happily
3. Do not have bad dreams (do not see bad dreams)
4. To humans, one is dear
5. To non-humans, one is dear
6. Devas protect one
7. Fire, poison, or weapons do not harm one
8. The mind quickly enters stillness
9. The complexion becomes bright and clear
10. At the time of death, one is not confused
11. If one has not yet realized Arahantship, one will be reborn in the brahmā world
The Buddha said that among the merits that lead to rebirth, the merit of loving-kindness is the greatest (**AN 8.1**). The Buddha once said that he himself, in a past life, had developed loving-kindness for seven years, and as a result, for seven great eons he was in the brahmā world, becoming a Great Brahmā King, thirty-six times as Sakka, and countless times as a wheel-turning monarch. The Buddha said that if someone in the morning, at noon, and in the evening gives alms of food in a hundred great pots, it still cannot compare to the great result of developing loving-kindness in the morning, at noon, and in the evening—even for a time as short as pulling a cow's teat once when milking (**SN 20.4**).
Greater than the merit of developing loving-kindness is the perception of impermanence—that is, practicing insight (**AN 9.20**). If a person frequently contemplates the impermanence of worldly things—for example, the impermanence of wealth, power, status, and so on—and also contemplates or directly observes the impermanence of the five aggregates, they will be able to reduce greed, aversion, and delusion. A person with thin greed, anger, and delusion will first of all not be so easily affected in mind by external people and things; the suffering of separation from the loved, meeting with the unloved, and not getting what one wants will be reduced. Moreover, they will be liked by others and will not easily have friction with people. They will be respected by many people and have a good reputation. Furthermore, because defilements are thin, whether they are wealthy and prominent or not, they will equally be happy. If they practice until realizing the path and fruit, they will be forever liberated from the suffering of the bad destinations. The Buddha said that a stream-enterer (whether reborn as a deva or a human in the future) will be long-lived, beautiful, happy, famous, and influential (**SN 55.30**). If anyone realizes Arahantship, they will obtain happiness even more excellent than that of the devas. At all times, their mind is equally satisfied and happy; moreover, they will never again be reborn to experience any suffering that you can imagine.
## Other Wholesome Actions
According to the *Cūḷa Kamma Vibhaṅga Sutta*:
- Anyone who does not harm others' bodies will obtain the result of health.
- Anyone who does not easily become angry will in the future be handsome and beautiful.
- Anyone who does not envy others but rejoices in others' achievements will in the future have great influence.
- Anyone who is not arrogant and stubborn but is humble and respectful will in the future be reborn into a noble family and be respected and valued everywhere.
- If a person goes to learn what is wholesome and what is unwholesome, what is blameworthy and what is blameless, what should be undertaken and what should not be undertaken, what action will bring long-term loss and suffering to oneself, and what action will bring long-term benefit and happiness—this kind of wisdom regarding kamma and its results—then when they are reborn in the future, they will be very wise.
陶傑談福
陶傑談福
陶傑先生是香港很有名氣的才子. 在香港幾乎無人不識.
不用這裡宣傳,他也一樣有名氣, 他的facebook 有48萬追踪者左右啦(他沒有給錢這裡宣傳啊 XD)
一個小時前,他出了一篇文章說'福', 有些內涵和佛法在裡面
而且他是名人,易引起共鳴, 所以才分享他的東西.
作為佛教徒,我們以佛陀作為我們的榜樣: [ 比丘們！我不與世間爭論，僅世間與我爭論。比丘們！如法之說者不與世間中任何人爭論：比丘們！凡被世間中賢智者們認同為不存在，我也說它『不存在』；比丘們！凡被世間中賢智者們認同為存在，我也說它『存在』] (SN22.94)
陶傑先生說了許多關於福的意涵：【家財萬貫百子千孫固是福，父慈子孝是福，「竹裏坐消無事福」，無事也是福。】
又引用劉姥姥，說他雖然清貧，但因為她有感恩之心，所以有福氣
這些都沒錯，但如果以佛教的角度來歸納，福是什麼意思？
佛陀說，福，就是開心的意思，快樂的意思(AN7.62)
無論貧富，美醜，貴賤；只要他開心，他就有福。
Ajahn Golf 也說：【福的意思，就是一種快樂的力量。當我們有這個福，這個快樂，我們就能散播出去，別人就能夠體驗到這種快樂】
所以一個人有沒有福，除了看他自己開不開心外，也可以看他能否把快樂帶給身邊的人。
福氣，或者這個快樂，就如水。心，就如杯。如果快樂多，就不僅能裝滿杯子，還能溢出去把快樂傳給別人。
福從哪裡來？從布施，持戒和禪修。
我們布施，饋贈，幫助別人；因為幫到別人，所以我們自己也開心。這是什麼？ 福囖！ 別人也因為受到我們的恩惠而開心，這也是福囖！這是把福傳給別人。
我們持戒，不傷害自己，不傷害別人。過了一會兒，我們就心安理得，不會後悔，感到開心。這是什麼？福囖！ 或者，有人傷害我們，但我們忍住，不傷害他們。過後，我們開心--‘啊！我做了好事！我沒有傷害到他！ ’ 這是什麼？也是福囖！ 別人也因為不被我們傷害，靠近我們也會有安全感，也會快樂。 這也是傳播出去的福。
我們禪修，培育心裡的平靜,心會滋潤快樂。這就是福囖！ Luang pu sri 說：’沒有比寧靜更大的幸福。‘ 這是真的。 Ajahn brahm 甚至形容，進入深度禪定的快樂，比性高潮還要快樂！
但平靜也是無常的，如果執著這個平靜，當失去時豈不會感到煩躁不安？ 面對世間的得失，還逃不開傲慢自卑的二元對立。
所以，更高的福是放下執著的福。透過觀察或思維世間或身心的無常，苦，無我；或者身體的不干淨；而放下對世間和身心的執著。
佛教稱這是智慧的開發。
這樣的智慧有什麼效益？ 讓心輕鬆自在，沒有壓力，開開心心，快活過神仙囖！ 不論這個世界發生什麼事，一樣那麼開心。還不是最大的福氣？
一個透過禪修而獲得大福的人， 他一定是一個很慈悲的人。為什麼？
曾有信徒問過Luang ta siri :阿羅漢對自己的慈愛是否多於對別人的慈愛？
Luang ta siri 便回答：’對別人多些。 他自己已經有了， 不用了。‘
這個愛，並不是一般男女之間的自私情愛，色情愛執，為了滿足自己慾望的愛，Luang ta 說這只是慈悲。
自己已經那麼快樂了，快樂都滿瀉了，自然能把快樂分給全世界。
陶傑先生說得好：’無常，無為，無事，一切無憂，便是有福。‘
我們看到無常，便能放下執著。真正放下執著的人，心是無為，無事，一切無憂的。這還不是福？
隨喜讚歎陶傑先生！他也為大眾宣示了正法，他提到輪迴的概念。他說，（福在）’輪迴之中好像一筆隨時能花完的紅利，卻總想找一個長穩的股票投資，有生生世世分不完的dividend‘
因果輪迴是確實存在。佛教之中的輪迴是什麼的性質？ 是無我的性質。
生死輪迴中並沒有一個不變的靈魂，
身體不斷在變動，感受不斷在變動，記憶和界定不斷在變動，意志和選擇在不斷變動，這個覺知也如流水般不斷流動--看似不變，但其實在變。
種下如是因，就得如是果。
受報的，和造業的，雖已不同了，卻又互相關連。
在新年間，能夠為大眾宣揚因果輪迴的正見。陶傑先生真的有 ’福‘ ！
為什麼？ 當人知道有因果輪迴，便會捨惡行善，為自他帶來這個福--快樂。
只要有一個人被他正直了見解，陶傑先生就有一份的福。
48萬人因為陶傑先生而生起正見，他就有48萬福。
所以真是功德無量～ 福德無量～
《在網絡上分享東西時要非常小心》
《在網絡上分享東西時要非常小心》
隆波帕默在2022年1月1日中說：如果散播不好的東西，是造惡業。比如分享讓人讀了會生起煩惱的內容，肯定是造惡。假如發布的是提升心靈的內容，那樣很好。
在網絡分享東西要非常小心！
在網絡分享東西要非常小心！
在網絡分享東西要非常小心！
我們平時和一兩個朋友聊天，說了些不恰當的話，會有惡業，但不會非常巨大。
但假如我們在社交媒體上說了一些不如法的話，那個惡業非常大！因為那麼多年來，我們累積了那麼多的人脈，我們一發布了東西，許多人都會看到。假如發布的是善的東西，那個善業會是平時說話的許多倍。假如發布的是不善的東西，那個惡業也會是平時說話的許多倍
說什麼是惡業呢？散播邪見是惡業。
例如見到別人布施，說：他布施是愚蠢的行為，因為布施出去根本不會有結果--這是大惡業
說：這個世界沒有沒有因果的，沒有善惡業的果報的--這是大惡業
任何人否定父母的恩德，否定有過去未來世，否定有化生眾生（例如鬼，天神，地獄的有情），否定擁有神通的正當修行人宣示過去未來世。這些也是惡業。
以上的說法屬於佛陀所定義的邪見，全部有依據，是出自佛陀之口—那是在巴利三藏的（MN41 Sāleyyakasuttaṃ沙拉經）
之所以這個專頁常常引經據典，背後其實是為了避免惡業。所說一定要出自佛陀，大弟子，阿羅漢，其他聖者，大師父之口；假如不是，一定要符合他們所說的底層邏輯，依循法。
佛陀說，他不見除了邪見之外,還有一法這麼應該被大呵責（AN1.310）。
因此這個千萬要小心，就算不相信，也千萬不要在網絡上散播邪見，因為那是極重的不善業；發布一次隨時可以拉我們下地獄，因為受我們影響的人眾多，為這個世界，為這個人類社會帶來很大的惡業
此外，和五戒相反的惡業，假如在網絡上鼓吹，認可別人去做，那也是大惡業：它們是殺生，偷盜，邪淫，妄語，飲酒吸毒。
在網絡發布東西之前，也要確保內容的真實性，不然一傳十十傳百，歪曲了對方的說話；雖然可能無心，但第一個發布者的惡業非常重，因為與事實不符。
網絡上也很容易犯這些罪行，例如：
離間別人，引起不和的內容。
粗惡語，罵人的說話，尖銳粗暴的說話
閒雜語，沒有意義的說話
想佔有別人的東西的想法
想別人消失去死的想法等等。
攻擊別人，公審別人等等
一旦在網絡上發布，別人會受我們的感染的！我們讓許多人生起煩惱了！這是大惡業。
網上也有許多那些整人，惡搞的短片，您自己看已經生起了不善心了，因為這是從別人的不幸中獲得邪惡的快樂；如果你分享出去，那個惡業非常大。假如散播一些嚇人的影片，那個惡業會讓自己未來會常常處於驚嚇之中。
那些無厘頭的短片，看完會浪費別人時間的短片和文字；散播他們，也是惡業。因為屬於閒雜語
那些創立色情網頁的人，他們的罪過非常大，因為讓許多人生起了淫欲這個煩惱。假如我們去分享我們認為‘好’ 的色情影片給別人，也是很重的不善業。
其他例如鼓吹別人不要尊重父母，不要尊重有德者，不要尊重修行人等等；也是很大的罪過。
挑起仇恨，主張以怨報怨；也是很大的不善業。
較細微的惡業，是在網上鼓吹別人享受五欲。例如多些享受性愛，多些聽音樂—音樂就是生命；鼓吹別人多些享受美食物欲等等，不用努力，懶惰也沒問題。
假如我們自己有煩惱，就不要在網上發布啦。因為別人會有樣學樣，為整個世界帶來不良的影響。
例如我慢，所思所想所說都顯得自己很重要，和人比較。或者炫耀自己的成就，自讚毀他。別人也會受您感染，弄到越來越多人的我慢越來越重。假如炫耀自己或作風高調，其實是挖一個坑給自己，因為你會引來別人的妒忌，別人的指指點點，別人的批評，議論，取笑。Ajahn golf 曾經教導一位信徒，自己的事情不用分享出來
有些人會在網絡上放負，但也不是太好，因為也是在傳播憤怒，悲傷，擔憂，抑鬱這些負能量給人。
或者談戀愛，說到愛情很好而秀恩愛--試過有人這樣炫耀，弄到他身邊的人也心思思開始談戀愛。談戀愛其實是不善法。我這樣說您可能不認同，但假如您看到愛情中的執取，性慾，妒忌，吝嗇，佔有欲，您或許會改觀。
所以說，自己有煩惱留給自己就好了，不用傳播出去。
反之，假如我們能夠善用網絡去傳播提升心靈的內容，那是很好的事。
例如散播慈悲喜捨
散播五戒十善業
散播八戒，十戒
鼓勵人出家
鼓勵人少欲知足，恭敬謙順，精進不放逸
傳揚佛法和四聖諦，去讓人了知這個五蘊是苦，叫人放下它們。
傳播阿羅漢和聖者的教導
宣揚知恩感恩，對不善法慚愧
鼓勵多聞佛法，鼓勵信施戒聞慧
鼓勵忍辱、原諒。鼓勵人做善業，減少不善法
假如在網絡上傳播這些，將會為您帶來極大的功德。
因此，在網絡分享東西要非常小心！想過才好發布！
接引人做善事的功德
接引人做善事的功德
The result of sharing info/news of dana (generosity/charity) or encourage people to perform goodness.
“ When we invite or encourage other people to make merit, it is a form of good kamma. The fruit of such kamma will help us to gain followers, influence, a good career and employment, as well as reduce obstacles in our lives. If we encounter a problem, it will not be an issue as we will have benefactors to assist us and tide us through difficult times.
If this person wishes to accomplish big things, such as becoming a leader or ruler and having many followers, or to undertake any task, it will proceed without difficulty and in an auspicious manner.
Luang pu Boonsong
接引或鼓励他人去行善、布施、做慈善之事，自己亦能共享功德
如果我们去邀请或鼓励别人一起来行善修功德，这也是善业的一种。此善业的果报可为我们带来好名声、追随者、影响力、好的事业与工作，以及减少生活上遇到的障碍。就算我们遇到难题，不需太担忧，自然会有贵人协助我们度过难关。
如果你希望成就大事业，譬如成为一个领袖、统领、拥有许多跟随者，或者承担起任何任务，这些都能顺利完成、一蹴而就。
文颂大长老
布施 Giving
布施 Giving
《如吹嗩吶般被放大的功德 Merit Magnified Like the Sound of a Suona บุญที่ถูกขยายเหมือนเสียงปี่ซอหนา Công đức được phóng đại như tiếng kèn tỏa nại》
《如吹嗩吶般被放大的功德 Merit Magnified Like the Sound of a Suona บุญที่ถูกขยายเหมือนเสียงปี่ซอหนา Công đức được phóng đại như tiếng kèn tỏa nại》
如果誰人在香港玩中樂的話，一定知道HKYCO 這個樂團
為什麼呢？這是業餘樂團中水平非常高的樂團，屬於 Music Office Concert Series 音樂事務處 音樂會系列 轄下的最高級別的中樂團
指揮徐英輝先生是位資深、具很高音樂才華的指揮，在詮釋音樂時有獨特的見解
大家有沒有留意，在音樂開始不久，有個大喇叭的聲音響徹全場?
那其實叫‘嗩吶’
吹一點氣進去，音量就會許多倍地放大
同樣地，只要一個布施具備恰當的條件，它的果報也會被無限倍地放大
是什麼呢？
1.布施者本人是否有德行（戒定慧等等）
2.布施物是否經由正當的途徑而得來
3.布施時心是否清淨、乾淨
4.布施前、布施時、布施後是否開心
5相信這個布施的果報是很廣大的
6.受施者具備德行。
當布施給動物時，會帶來一百倍（義注說一百世）的果報時
布施給無德凡夫會有1000倍果報
布施給有德凡夫會有十萬倍果報
布施給那些離欲樂的佛教以外的修行人，會有萬億倍果報
布施給一位已進入證悟初果的道路者，會有無數倍的果報（複注說，那些為了超越輪迴之苦而皈依三寶者，已經算這類了）
更不用說布施給初果聖者、二果聖者、三果聖者、阿羅漢、獨覺佛、佛陀了
佛陀說，布施給僧團的功德是最大的，甚至比供養佛陀本人的功德還要大 （Ref. MN142, AN6.37)
## English
Anyone in Hong Kong who plays Chinese music will know the HKYCO.
Why? Because it is an amateur orchestra of exceptionally high standard — the top-tier Chinese orchestra under the Music Office Concert Series of the Music Office.
Its conductor, Mr. Tsui Ying-fai, is a seasoned musician of great talent, with a distinctive interpretive insight.
Have you noticed that, not long after the music begins, a great horn-like sound fills the whole hall?
That instrument is the *suona*.
Blow in only a little air, and the volume is magnified many times over.
In the same way, when a gift of generosity (*dāna*) is given with the right conditions, its result is magnified without limit.
What are those conditions?
1. Whether the giver themselves has virtue (sīla, samādhi, paññā, and so on)
2. Whether the gift was obtained by rightful means
3. Whether the mind at the moment of giving is pure and clean
4. Whether one is glad before, during, and after the giving
5. Whether one has confidence that the fruit of this giving is vast
6. Whether the recipient has virtue
When one gives to animals, the result is said to be a hundredfold (the commentary says for a hundred lives).
Giving to an unvirtuous ordinary person brings a thousandfold result.
Giving to a virtuous ordinary person brings a hundred-thousandfold result.
Giving to those outside the Buddha’s teaching who have gone forth from sensual pleasure brings a result of ten thousand millionfold.
Giving to one who has entered the path to stream-entry brings an immeasurable result (the sub-commentary says that those who have gone for refuge in the Triple Gem in order to go beyond the suffering of saṃsāra already count as this kind).
Needless to say of giving to a stream-enterer, once-returner, a non-returner, an arahant, a paccekabuddha, or a Buddha.
The Buddha said that the merit of giving to the Sangha is the greatest — even greater than making an offering to the Buddha in person. (MN 142; AN 6.37)
---
## ภาษาไทย
## ภาษาไทย
ใครเล่นดนตรีจีนในฮ่องกง ย่อมรู้จักวง HKYCO
เพราะเหตุใด? เพราะเป็นวงสมัครเล่นที่มีระดับสูงมาก เป็นวงดนตรีจีนระดับสูงสุดภายใต้ชุดคอนเสิร์ต Music Office Concert Series ของสำนักงานดนตรี (音樂事務處)
วาทยกร คุณ徐英輝 (Tsui Ying-fai) เป็นวาทยกรอาวุโส มีพรสวรรค์ทางดนตรีสูง และมีความเห็นเฉพาะตัวในการตีความเพลง
ท่านเคยสังเกตหรือไม่ ว่าไม่นานหลังจากเพลงเริ่มขึ้น มีเสียงแตรใหญ่ก้องไปทั่วห้อง
เครื่องนั้นเรียกว่า **ซอหนา** (嗩吶)
เป่าลมเข้าไปเพียงเล็กน้อย เสียงก็ถูกขยายหลายเท่า
เช่นเดียวกัน เพียงทานอย่างหนึ่งมีปัจจัยครบถ้วน ผลของทานนั้นก็จะถูกขยายอย่างไม่มีประมาณ
ปัจจัยนั้นคืออะไร?
1. ผู้ให้มีศีลธรรมหรือไม่ (ศีล สมาธิ ปัญญา เป็นต้น)
2. ของที่ให้ได้มาโดยทางที่ชอบหรือไม่
3. ขณะให้ จิตบริสุทธิ์ สะอาดหรือไม่
4. ก่อนให้ ขณะให้ และหลังจากให้ มีความยินดีหรือไม่
5. เชื่อว่าผลของทานนี้กว้างใหญ่หรือไม่
6. ผู้รับมีศีลธรรมหรือไม่
เมื่อให้ทานแก่มฤคสัตว์ ย่อมมีผลร้อยเท่า (อรรถกถากล่าวว่า ร้อยชาติ)
ให้แก่ปุถุชนผู้ไร้คุณธรรม มีผลพันเท่า
ให้แก่ปุถุชนผู้มีคุณธรรม มีผลแสนเท่า
ให้แก่ผู้บำเพ็ญนอกพระพุทธศาสนาที่ออกจากกามสุข มีผลหมื่นล้านเท่า
ให้แก่ผู้เข้าสู่ทางแห่งโสดาปัตติผล มีผลนับประมาณมิได้ (ฎีกากล่าวว่า ผู้ที่ถึงสรณะในพระรัตนตรัยเพื่อก้าวพ้นทุกข์แห่งสังสารวัฏแล้ว นับอยู่ในพวกนี้)
ไม่ต้องกล่าวถึงการให้แก่พระโสดาบัน พระสกทาคามี พระอนาคามี พระอรหันต์ พระปัจเจกพุทธเจ้า และพระพุทธเจ้า
พระพุทธเจ้าตรัสว่า บุญจากการถวายแก่สงฆ์นั้นใหญ่ที่สุด ยิ่งกว่าการถวายแด่พระพุทธเจ้าองค์เดียวเสียอีก (อ้างอิง MN 142, AN 6.37)
---
## Tiếng Việt
Ai ở Hồng Kông chơi nhạc dân tộc Trung Hoa ắt biết đoàn HKYCO.
Vì sao? Vì đây là đoàn nhạc nghiệp dư có trình độ rất cao — đoàn nhạc dân tộc cấp cao nhất thuộc chuỗi hòa nhạc Music Office Concert Series của Sở Sự vụ Âm nhạc (音樂事務處).
Nhạc trưởng Từ Anh Huy (Tsui Ying-fai) là nhạc trưởng lão luyện, tài năng âm nhạc cao, và có kiến giải riêng khi diễn giải tác phẩm.
Mọi người có để ý không: chẳng bao lâu sau khi nhạc bắt đầu, có tiếng loa lớn vang khắp hội trường?
Đó chính là **tỏa nại** (嗩吶).
Thổi vào chỉ một chút hơi, âm lượng đã được phóng đại nhiều lần.
Cũng vậy, chỉ cần một sự bố thí hội đủ nhân duyên thích đáng, quả báo của nó cũng được phóng đại vô hạn.
Đó là những gì?
1. Người bố thí có đức hạnh hay không (giới, định, tuệ, v.v.)
2. Vật bố thí có được bằng đường ngay thẳng hay không
3. Tâm lúc bố thí có thanh tịnh, trong sạch hay không
4. Trước khi bố thí, lúc bố thí và sau khi bố thí có vui vẻ hay không
5. Có tin rằng quả báo của sự bố thí này rất rộng lớn hay không
6. Người thọ thí có đức hạnh hay không
Khi bố thí cho súc sinh, mang lại quả báo trăm lần (sớ giải nói trăm đời).
Bố thí cho phàm phu vô đức có quả báo nghìn lần.
Bố thí cho phàm phu hữu đức có quả báo mười vạn lần.
Bố thí cho hành giả ngoài Phật giáo đã lìa dục lạc có quả báo vạn ức lần.
Bố thí cho người đã vào đạo chứng sơ quả có quả báo vô số lần (phụ sớ nói: những người quy y Tam Bảo để vượt khỏi khổ luân hồi đã được kể vào loại này).
Huống chi bố thí cho thánh giả Sơ quả, Nhị quả, Tam quả, A-la-hán, Độc giác Phật, Phật-đà.
Đức Phật dạy rằng công đức bố thí cho Tăng đoàn là lớn nhất — thậm chí còn lớn hơn công đức cúng dường chính Đức Phật. (Tham chiếu MN 142, AN 6.37)
video cred. to
https://www.youtube.com/watch?v=2q2TlJIoHkg&list=RD2q2TlJIoHkg&start_radio=1
《共產主義 Communism ลัทธิคอมมิวนิสต์ Chủ nghĩa cộng sản》
《共產主義 Communism ลัทธิคอมมิวนิสต์ Chủ nghĩa cộng sản》
台灣人看到標題先不要罵😂
因為今天要說的是‘共產主義’，不是‘共產黨’ 😂
聖者們某程度上都是信奉共產主義的
為什麼這樣說？
當一個人證悟了初果後，吝嗇這個煩惱會永久被根除（MNA7）
佛陀說，他們會把在家中能作爲禮物的，和有戒、善法者平等不分別地分享（SN55.6）
從此以後，他們的錢不再是屬於他們自己的了，而是屬於大眾的了
什麼意思？ 他們會把自己的資產視作世界上所有有德行、善法者的共同資產，隨時都可以慷慨不吝嗇地施捨出去
這是真共產主義🙏
而怎樣可以證初果？
佛陀說，任何人對四聖諦不再有疑惑，他就是初果聖者
什麼是四聖諦呢？
苦聖諦： 所有負面情緒、不好的遭遇是痛苦來的，老病死也是痛苦來的；簡而言之，這個可以被我們執著的身心就是不讓人滿意的—因為有它們，我們才要受這些苦。
苦集聖諦：內心的渴求是痛苦的原因。渴求一得不到滿足，就產生精神上的痛苦。渴求如果得到滿足，就會生起喜悅，然後導致我們再次出生，獲取新的身心去受苦。
苦滅聖諦：渴求的止息就是痛苦的止息
苦滅之道聖諦：八聖道是導向痛苦熄滅之道。把八聖道濃縮下來，就是戒、定、慧
戒是有道德、人品好，不傷害自己、不傷害別人。 當我們行為上無任何過失，就能光明正大、無愧於心、不易後悔。這樣內心就容易生起喜悅、平靜、集中起來。內心的集中就是‘定’
我們就透過佛陀所教導的四十多種禪修方法去禪修，進一步加深這個內心的集中力（定）
禪修方法如下：
當我們內心不再散亂，能夠平靜、集中起來，我們就可以覺察或思維這個世界一切的無常、苦、無我，以放下對它們的執著、去除渴求
然後我們可以覺察或思維這個身體的無常、苦、無我，以放下對它的執著、去除渴求
然後我們可以覺察或思維這個心的無常、苦、無我，以放下對它的執著、去除渴求。
以上是‘慧’的修習。
如果我們能夠根除一切渴求，我們就抵達涅槃---永不退轉的最高快樂、痛苦的徹底止息了。
任何人能對這四聖諦沒有疑惑，他就是初果聖者，永不墮惡道，未來已經確定，肯定會證悟涅槃 （Ref. SN24）
**English**
Taiwanese friends, don’t get mad at the title first 😂
Because today we’re talking about “communism,” not the “Communist Party” 😂
To a certain extent, the noble ones all practice a kind of communism.
Why do I say that?
When a person attains stream-entry, the defilement of stinginess is permanently uprooted. （MNA7）
The Buddha said that they share whatever in the household can be given as a gift equally and without discrimination with those who have virtue and good qualities (SN 55.6).
From then on, their money is no longer their own—it belongs to the many.
What does this mean? They regard their assets as the common wealth of all virtuous, Dhamma-practicing people in the world, ready to give them away generously and without stinginess at any time.
This is true communism 🙏
And how can one attain stream-entry?
The Buddha said that anyone who no longer has doubt about the Four Noble Truths is a stream-enterer.
What are the Four Noble Truths?
**The Noble Truth of Suffering:** All negative emotions and unfortunate experiences are suffering; aging, sickness, and death are also suffering. In short, this body-and-mind that we can cling to is unsatisfactory—because of them, we have to undergo these sufferings.
**The Noble Truth of the Origin of Suffering:** Craving in the mind is the cause of suffering. When craving is not fulfilled, mental pain arises. When craving is fulfilled, delight arises, which then leads us to be reborn again, taking on a new body-and-mind with which to suffer.
**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 way that leads to the extinguishing of suffering. Condensed, the Eightfold Path is Precept (*sīla*), undistractability of mind (*samādhi*), and wisdom (*paññā*).
Precept means having morality and good character, not harming oneself and not harming others. When our actions have no fault, we can live openly, with a clear conscience, and without easy regret. Then joy, peace, and collectedness easily arise in the mind. That collectedness or undistractability of mind is “samadhi.”
We then use the forty-plus meditation methods taught by the Buddha to meditate and further deepen this undistractability (samadhi).
Meditation methods are here:
When the mind is no longer scattered and can become peaceful and concentrated, we can observe or contemplate the impermanence, suffering, and not-self of everything in this world, in order to let go of clinging to them and remove craving.
Then we can observe or contemplate the impermanence, suffering, and not-self of this body, in order to let go of clinging to it and remove craving.
Then we can observe or contemplate the impermanence, suffering, and not-self of this mind, in order to let go of clinging to it and remove craving.
The above is the cultivation of wisdom.
If we can uproot all craving, we reach Nibbāna—the highest happiness that never falls back, the complete cessation of suffering.
Anyone who has no doubt about these Four Noble Truths is a stream-enterer, never falls into the lower realms, whose future is already certain, and who will definitely realize Nibbāna (Ref. SN 24).
---
**Thai**
คนไต้หวันเห็นหัวข้อแล้วอย่าเพิ่งด่าก่อนนะ 😂
เพราะวันนี้จะพูดถึง ‘ลัทธิคอมมิวนิสต์’ ไม่ใช่ ‘พรรคคอมมิวนิสต์’ 😂
ในระดับหนึ่ง พระอริยะทั้งหลายล้วนยึดถือลัทธิคอมมิวนิสต์
ทำไมถึงพูดแบบนี้?
เมื่อบุคคลบรรลุโสดาปัตติผลแล้ว กิเลสความตระหนี่จะถูกถอนรากถอนโคนอย่างถาวร （MNA7）
พระพุทธเจ้าตรัสว่า พวกเขาจะนำสิ่งของที่บ้านมีไว้ให้เป็นของขวัญ มาแบ่งปันอย่างเท่าเทียมโดยไม่เลือกปฏิบัติกับผู้ที่มีศีลและมีธรรม (SN 55.6)
ตั้งแต่นั้นมา เงินของพวกเขาไม่ใช่ของตัวเองอีกต่อไป แต่เป็นของมหาชน
หมายความว่าอย่างไร? พวกเขาจะมองทรัพย์สินของตนว่าเป็นทรัพย์สินร่วมกันของคนมีศีลมีธรรมทั่วโลก พร้อมที่จะสละออกไปอย่างใจกว้าง ไม่ตระหนี่ได้ทุกเมื่อ
นี่คือลัทธิคอมมิวนิสต์ที่แท้จริง 🙏
แล้วจะบรรลุโสดาปัตติผลได้อย่างไร?
พระพุทธเจ้าตรัสว่า ผู้ใดไม่มีความสงสัยในอริยสัจ ๔ ผู้นั้นคือพระโสดาบัน
อริยสัจ ๔ คืออะไร?
**ทุกขอริยสัจ:** อารมณ์ด้านลบทั้งหมดและเหตุการณ์ที่ไม่ดีล้วนเป็นทุกข์ ความแก่ ความเจ็บ ความตายก็เป็นทุกข์ โดยสรุป กายใจที่เราสามารถยึดถือได้นี้ไม่น่าพอใจ—เพราะมีสิ่งเหล่านี้ เราจึงต้องรับทุกข์เหล่านี้
**ทุกขสมุทัยอริยสัจ:** ความอยากในใจคือเหตุแห่งทุกข์ ความอยากเมื่อไม่ได้รับการตอบสนอง ก็เกิดความทุกข์ทางใจ เมื่อความอยากได้รับการตอบสนอง ก็เกิดความยินดี แล้วนำให้เราเกิดใหม่อีกครั้ง เพื่อได้กายใจใหม่ไปรับทุกข์
**ทุกขนิโรธอริยสัจ:** ความดับแห่งความอยาก คือความดับแห่งทุกข์
**ทุกขนิโรธคามินีปฏิปทาอริยสัจ:** อริยมรรคมีองค์ ๘ คือทางที่นำไปสู่ความดับทุกข์ เมื่อย่ออริยมรรคมีองค์ ๘ ลงมา ก็คือ ศีล สมาธิ ปัญญา
ศีลคือมีศีลธรรม มีคุณธรรม ไม่ทำร้ายตนเอง ไม่ทำร้ายผู้อื่น เมื่อการกระทำของเราไม่มีโทษ เราก็สามารถอยู่ได้อย่างเปิดเผย มีใจไม่เดือดร้อน ไม่เสียใจง่าย จากนั้นความยินดี ความสงบ และการตั้งมั่นจึงเกิดในใจได้ง่าย การตั้งมั่นของใจคือ ‘สมาธิ’
จากนั้นเราใช้วิธีเจริญกรรมฐานกว่าสี่สิบวิธีที่พระพุทธเจ้าทรงสอน เพื่อเจริญสมาธิให้ลึกขึ้นอีก
วิธีเจริญกรรมฐานอยู่ที่นี่:
เมื่อใจไม่ฟุ้งซ่าน สามารถสงบและตั้งมั่นได้ เราก็สามารถสังเกตหรือพิจารณาความไม่เที่ยง ความเป็นทุกข์ ความเป็นอนัตตาของสรรพสิ่งในโลกนี้ เพื่อวางความยึดมั่นและกำจัดความอยาก
จากนั้นสังเกตหรือพิจารณากายนี้ว่าไม่เที่ยง เป็นทุกข์ เป็นอนัตตา เพื่อวางความยึดมั่นและกำจัดความอยาก
จากนั้นสังเกตหรือพิจารณาจิตนี้ว่าไม่เที่ยง เป็นทุกข์ เป็นอนัตตา เพื่อวางความยึดมั่นและกำจัดความอยาก
ข้างต้นนี้คือการเจริญปัญญา
หากเราสามารถถอนรากความอยากทั้งหมดได้ เราก็ถึงนิพพาน—ความสุขสูงสุดที่ไม่กลับตกต่ำอีก ความดับทุกข์โดยสิ้นเชิง
ผู้ใดไม่มีความสงสัยในอริยสัจ ๔ ผู้นั้นคือพระโสดาบัน ไม่ตกอบายอีก อนาคตได้กำหนดแล้ว แน่นอนว่าจะตรัสรู้นิพพาน (อ้างอิง SN 24)
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**Vietnamese**
Người Đài Loan thấy tiêu đề đừng vội mắng trước 😂
Vì hôm nay nói về ‘chủ nghĩa cộng sản’, không phải ‘Đảng Cộng sản’ 😂
Ở một mức độ nào đó, các bậc Thánh đều tin theo chủ nghĩa cộng sản.
Tại sao nói như vậy?
Khi một người chứng được sơ quả, phiền não keo kiệt sẽ bị đoạn trừ vĩnh viễn. （MNA7）
Đức Phật dạy rằng họ sẽ chia sẻ những gì trong nhà có thể dùng làm lễ vật một cách bình đẳng, không phân biệt với những người có giới và thiện pháp (SN 55.6).
Từ đó trở đi, tiền của họ không còn thuộc về bản thân nữa, mà thuộc về đại chúng.
Nghĩa là gì? Họ xem tài sản của mình là tài sản chung của tất cả những người có đức hạnh, thiện pháp trên thế giới, sẵn sàng bố thí một cách hào phóng, không keo kiệt bất cứ lúc nào.
Đây mới là chủ nghĩa cộng sản chân chính 🙏
Và làm sao có thể chứng sơ quả?
Đức Phật dạy rằng bất cứ ai không còn nghi ngờ đối với Tứ Thánh Đế thì người đó là bậc Thánh sơ quả.
Tứ Thánh Đế là gì?
**Khổ Thánh Đế:** Tất cả cảm xúc tiêu cực và những hoàn cảnh không tốt đều là khổ; già, bệnh, chết cũng là khổ. Nói ngắn gọn, thân tâm này mà chúng ta có thể chấp thủ vốn không thỏa mãn—vì có chúng, chúng ta mới phải chịu những khổ này.
**Khổ Tập Thánh Đế:** Sự khao khát trong tâm là nguyên nhân của khổ. Khao khát không được thỏa mãn thì sinh ra khổ tinh thần. Khao khát nếu được thỏa mãn thì sinh khởi sự vui thích, rồi dẫn chúng ta tái sinh trở lại, nhận lấy thân tâm mới để chịu khổ.
**Khổ Diệt Thánh Đế:** Sự chấm dứt của khao khát chính là sự chấm dứt của khổ.
**Khổ Diệt Đạo Thánh Đế:** Bát Thánh Đạo là con đường hướng tới sự diệt khổ. Cô đọng Bát Thánh Đạo lại chính là giới, định, tuệ.
Giới là có đạo đức, nhân phẩm tốt, không hại mình, không hại người. Khi hành vi không có lỗi lầm, chúng ta có thể sống đường đường chính chính, không thẹn với lòng, không dễ hối hận. Như vậy tâm dễ sinh khởi sự vui thích, bình an và tập trung. Sự tập trung của tâm chính là ‘định’.
Chúng ta dùng hơn bốn mươi pháp thiền do Đức Phật dạy để thiền tập, làm sâu thêm sức tập trung này (định).
Pháp thiền như sau:
Khi tâm không còn tán loạn, có thể bình an và tập trung, chúng ta có thể giác sát hoặc tư duy vô thường, khổ, vô ngã của tất cả sự vật trên đời, để buông chấp thủ đối với chúng và trừ khao khát.
Rồi giác sát hoặc tư duy vô thường, khổ, vô ngã của thân này, để buông chấp thủ đối với nó và trừ khao khát.
Rồi giác sát hoặc tư duy vô thường, khổ, vô ngã của tâm này, để buông chấp thủ đối với nó và trừ khao khát.
Trên đây là sự tu tập ‘tuệ’.
Nếu chúng ta có thể đoạn trừ hết thảy khao khát, chúng ta sẽ đạt đến Niết-bàn—an lạc tối thượng không bao giờ thối chuyển, sự chấm dứt hoàn toàn của khổ.
Bất cứ ai không còn nghi ngờ đối với Tứ Thánh Đế này thì người đó là bậc Thánh sơ quả, không bao giờ đọa ác đạo, tương lai đã được xác định, chắc chắn sẽ chứng ngộ Niết-bàn (Tham chiếu SN 24).
《獲得天眼智的因緣 The Condition for Attaining the Divine Eye Knowledge》
《獲得天眼智的因緣 The Condition for Attaining the Divine Eye Knowledge》
這次供養入雨安居的蠟燭，是獲得天眼智（ทิพจักขุญาณ）的重要因緣。
就像過去的尊者阿那律（พระอนุรุทธ）一樣。當時他曾經在佛法中供養光明。那個時代還沒有油燈，人們使用火把。尊者阿那律便拿著火把去供養，作為照明工具，讓僧團中的諸比丘能夠在夜晚見到光亮。
世尊、應供、正等覺者曾說：阿那律做了這樣的功德之後，命終之後，無論生在天界、人間或是梵天界，都輾轉往來許多世。到了最後這一世，尊者阿那律證得了殊勝的天眼智，極為卓越。即使是具備無礙解智（ปฏิสัมภิทาญาณ）的阿羅漢，其天眼智也無法與他相比。
事實上，尊者阿那律是擁有三明（วิชชาสาม）的聖者。
有一個明顯的例子：當佛陀即將入涅槃之時，當時在場的阿羅漢有二十多萬人，卻沒有人能夠以神通跟得上佛陀的境界。當佛陀即將涅槃時，祂會先進入禪定，然後安詳地臥下。此時心進入禪那，看起來好像完全沒有呼吸。在第四禪時，腹部不會有起伏的呼吸跡象。
當時尊者阿難悄悄地走過去問尊者阿那律：「現在佛陀已經涅槃了嗎？」
尊者阿那律回答：「還沒有。此刻世尊正處於初禪……現在是第二禪……現在是第三禪……現在是第四禪……」如此一一說明，直到進入第八禪，之後又退回到第四禪，最後世尊才安詳入涅槃。
由此可見，在佛法中供養蠟燭有極大的功德與利益。它能成為我們生起智慧的因緣，也能成為獲得天眼智的因緣，同時具足兩種殊勝的功德。
因此，我希望今天前來參加法會的所有善信菩薩，都能為自己所做的善行感到歡喜與自豪：
供養雨安居的袈裟（ผ้าจำนำพรรษา）或三衣，這些供養將使諸位善信未來成為天神或天女，擁有天界的殊勝莊嚴飾物。
供養的食物，將成為獲得天界身軀的因緣。
如果還沒來得及供養，也請先在心中準備好。供養清水，將成為未來擁有天界蓮池（สระโบกขรณี）的因緣。
總而言之，供養有許多殊勝的功德。其中，供養入雨安居的蠟燭尤其重要。它不僅能讓我們擁有天界的美好心境，更能帶來廣大的智慧……
出處：
《คำสอนหลวงพ่อวัดท่าซุง ๓๗》
第 102–103 頁
Luang Por Phra Rajaprommayan Mahathera (Phra Maha Vira Thavaro)
Wat Chantraram (Tha Sung), Uthai Thani Province
Offering candles for the Buddhist Lent (Entering the Rains Retreat) this time serves as a powerful condition for attaining **Divine Eye Knowledge** (Dibbacakkhu Ñāṇa).
Just like the Venerable **Anuruddha** in the past. At that time, he offered light to the Buddhist dispensation. There were no lamps yet, so people used torches. Venerable Anuruddha took a torch and offered it as a source of light for the community of monks.
The Lord Buddha, the Supreme Teacher, declared that because Anuruddha made such merit, after death he was reborn in the heavenly realms, the human world, and the Brahma worlds for many lifetimes. In his final birth, Venerable Anuruddha attained a special and supreme **Divine Eye**. Even Arahants who possessed the **Analytical Knowledges** (Paṭisambhidā Ñāṇa) could not match his Divine Eye.
In fact, Venerable Anuruddha was one who possessed the **Threefold Knowledge** (Vijjā 3).
A clear example occurred at the time of the Buddha’s Parinibbāna. There were more than two hundred thousand Arahants present, yet none of them could follow the Buddha’s state of mind with their own knowledge. When the Buddha was about to enter Parinibbāna, He would first enter the meditative absorptions (Jhāna) and lie down peacefully. When the mind entered Jhāna, it appeared as if He was not breathing. In the fourth Jhāna, there was no visible movement of the abdomen indicating breathing.
Venerable **Ānanda** quietly approached and asked Venerable Anuruddha, “Has the Buddha already attained Parinibbāna?”
Venerable Anuruddha replied, “Not yet. At this moment the Blessed One is in the first Jhāna… now in the second Jhāna… now in the third Jhāna… now in the fourth Jhāna…” and so on, up to the eighth Jhāna. Then He gradually descended back to the fourth Jhāna, after which the Great Sage finally entered Parinibbāna.
This shows that **offering candles in Buddhism** carries great merit and benefit. It becomes a condition for the arising of wisdom and also a condition for attaining **Divine Eye Knowledge** — possessing both benefits at once.
Therefore, I wish all devout Buddhists who have made merit today to take pride in the goodness they have performed:
1. Offering **Rains Retreat cloth** (Paṃsukūla or monastic robes) or the **Triple Robe** will cause you to be reborn as devas or celestial beings adorned with divine ornaments.
2. The **food** that has been offered will become a condition for possessing a **divine body**.
3. If you have not yet offered, please prepare your mind to offer. Offering **water** will become a cause for having **divine lotus ponds** (pokkharaṇī) in the future.
In summary, there are many kinds of merit. In particular, **offering candles for the Rains Retreat** is extremely important. In addition to bringing a divine state of mind, it also brings great wisdom…
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**Source**:
From the book **คำสอนหลวงพ่อวัดท่าซุง ๓๗** (Teachings of Luang Por Wat Tha Sung 37)
Pages 102–103
**Luang Por Phra Rajaprommayan Mahathera (Phra Maha Vira Thavaro)**
**Wat Chantraram (Tha Sung), Uthai Thani Province**
《布施要全面 Giving should be comprehensive》
《布施要全面 Giving should be comprehensive》
提問者：有些人做很多功德，蓋寺廟布施（維哈爾壇），或其他各種布施……但從來沒有布施放入缽中，或供養僧眾食物。
如果死了以後，會有東西吃嗎？會不會餓呢，老師？
隆波：嗯……你還在懷疑啊。
試試在家待兩天，什麼都不吃，看看會不會餓？
就是說，維哈爾壇（建寺廟布施），下一世會有漂亮的房子，但沒有飯吃……這可是大問題啊，真的很大。
缺少布施波羅蜜的例子：
在佛陀時代，有一位比丘，在前世看到「布施是登上天界的階梯」（ทานัง สัคคโส ปาณัง），布施是通往天界的梯子……但他覺得低級的天界不要，只要持戒和禪修。
到了最後一世，波羅蜜最高，將成為阿羅漢，但卻沒有飯吃——從出生到出家那天，除了胎盤之外，什麼都沒吃過。
後來托缽那天，前一天上座師讓他站在最後面。信眾從前面開始放入缽，快到最後一位時，飯就沒了。
第二天，上座師讓他走到前面。信眾互相說：「昨天從前放到後沒放到，今天從後放到前比較好。」快到前面的時候，飯又沒了。
第三天，上座師說：「站在中間吧，信眾從哪邊來都會碰到。」
但村民說：「第一天從前沒放到後，第二天從後沒放到前……今天我們分成兩組，一組放前面，一組放後面。」但快到中間時，飯又沒了。
第四天，上座師說：「站在我旁邊，信眾怎麼放都會得到。」
信眾放給前面的，看不到第二位，只看到缽；第三位……
後來上座師還得幫忙拿缽，依靠上座師的功德，他才終於吃到飯。
看到了吧？這件事也是一樣，下一世有漂亮房子但沒得吃。這就是僧團布施（สังฆทาน），你有沒有供養過？有沒有做過？
提問者：有做過啊。
隆波：如果做過僧團布施，就不會餓啦。僧團布施裡面有食物啊。如果曾經做過僧團布施，就不會餓，因為僧團布施裡面有齊全的東西：有衣服，也有佛像，也有食物。
====================
摘自書籍《ธัมมวิโมกข์》（Dhammavimokkha）第430期，第66頁
Questioner: Some people make a lot of merit—building temples (vihara dana), or other kinds of dana—but they’ve never once put food in the alms bowl or offered food to the monks.
After they die, will they have anything to eat? Will they go hungry, Luang Por?
Luang Por: Hmm… You’re still wondering about that?
Try staying home for two days without eating anything at all—will you feel hungry?
What this means is: vihara dana (building temples) will give you a beautiful house in the next life, but no rice to eat… This is actually a very big issue, really serious.
An example of someone lacking the perfections (parami) of dana:
In the time of the Buddha, there was a monk. In a previous life, he saw that “dana is the ladder to heaven” (ทานัง สัคคโส ปาณัง—dana is the staircase to the heavens). But he thought the lower heavens were not enough—he wanted only sila (precepts) and bhavana (meditation).
In his final life, his parami was at the highest level and he was to become an arahant, but he had no food to eat—from birth until the day he ordained, he had eaten nothing except his own placenta.
Then, when going on alms round: The day before, his preceptor (upajjhaya) told him to stand at the very back. People started putting food from the front; by the time they reached the last one, the rice was gone.
The next day, the preceptor put him at the front. The laypeople said to each other, “Yesterday they gave from front to back and didn’t reach the end; today better give from back to front.” But when they got near the front, the rice ran out again.
On the third day, the preceptor said, “Stand in the middle then. Whoever comes from which side will meet you.”
But the villagers said, “Day one: front didn’t reach back. Day two: back didn’t reach front… Today we’ll split into two groups—one group gives to the front side, one to the back side.” But when they reached the middle, the rice ran out again.
On the fourth day, the preceptor said, “Stand right next to me. No matter how they give, you’ll get some.”
The laypeople gave to the one in front—they didn’t see the second one, only the bowl; the third one…
Later, the preceptor even had to help hold the bowl for him. Relying on the merit of the preceptor, he finally got to eat rice.
See? It’s the same thing. Next life you have a beautiful house but nothing to eat. This is sanghadana (offering to the Sangha)—have you ever offered it? Have you done it?
Questioner: Yes, I have.
Luang Por: If you’ve done sanghadana, you won’t go hungry. Sanghadana includes food. If you’ve ever offered sanghadana, you won’t starve—because sanghadana comes complete: there are robes, there is a Buddha image, and there is food.
====================
From the book Dhammavimokkha, issue 430, page 66
《供養三藏經和蠟燭的功德 Merits of offering candles and tipitaka》
《供養三藏經和蠟燭的功德 Merits of offering candles and tipitaka》
過去供奉三藏聖典的功德，並非只有成為阿羅漢後才有卓越智慧。即使我們生在後世，還沒證阿羅漢，只要有這個因緣，智慧也會遠超他人。
因此，信眾把三藏聖典與蠟燭（เชิงเทียน，象徵燈光）供養給寺廟：蠟燭是光明，三藏是智慧。所得功德果報如下：
天眼智（ทิพจักขุญาณ）
卓越智慧（ปัญญาเลิศ）
對於一起隨喜的人，這是隨喜功德（ปัตตานุโมทนามัย）。我們智慧或許不是頂尖，但即使在中間或後面，只要隨喜別人的善行，也能得到同樣的果報。
when lay devotees offer the Tipiṭaka together with candle holders (symbolizing light) to the temple—the candles represent illumination, the Tipiṭaka represents wisdom—the merits include:
Divine eye knowledge (dibba-cakkhu-ñāṇa)
Supreme wisdom (paññā-lekha)
For those who rejoice in the act (anumodanā), it is rejoicing merit (pattānumodanā-maya). Even if our wisdom is average or at the back of the line, by rejoicing in others’ good deeds, we receive the same benefits.
Source: From the Dhamma talk by Luang Pho Ruesi Ling Dam (พระราชพรหมยาน วัดท่าซุง)
《建造佛台的功德 Merits of Building a Buddha Pedestal 》
《建造佛台的功德 Merits of Building a Buddha Pedestal 》
提問者：尊敬的龍婆，聽說龍婆將為 Wat Thasung 戒堂的佛像修建佛台，想要知道修建佛台有什麼功德利益呢？
龍婆：修建佛台就像修建佛像，即佛像的佛台還有缺陷，我們做給它圓滿，就像維沙卡夫人和希瓦利尊者做過的。
不是小小的功德利益吶！功德利益很大的，人將會變得富裕了吶！命運和波羅蜜會強大。
建造佛台來支撐令佛像變高，然後佛陀也一起變高，我們的地位也會越來越好。
摘自 龍婆Lersi Lingdam Wat Thasung
《龍婆解答佛法問題》第一冊
Questioner: Venerable Luang Por, I heard that Luang Por will be building a pedestal for the Buddha image in the uposatha hall (ordination hall) of Wat Thasung. I would like to know what are the meritorious benefits of building a Buddha pedestal?
Luang Por: Building a Buddha pedestal is similar to building a Buddha image. That is, if the pedestal for the Buddha image has flaws or is incomplete, we make it complete. This is like what Lady Visākhā and Venerable Sīvali did.
It's no small meritorious benefit, you know! The merit is immense. A person will become wealthy! Their fortune and pāramī (perfections) will become powerful.
By building a pedestal to support the Buddha image and make it higher, then the Buddha is also raised higher, and our status will get better and better.
Source: Luang Por Lersi Lingdam, Wat Thasung
From "Luang Por Answers Questions on Dhamma," Volume 1
簡體cred. to @听僧说
《How much do you charge? 請問您的收費是多少？》
《How much do you charge? 請問您的收費是多少？》
I don't know how much the bodhinyana of Singapore charges you for this retreat, but sometimes people ask, "How much do you get from this retreat? How much do you charge?" and my fees are priceless. I say that because I don't know if I told you this one before—true story. This lady called and asked, "How much do you charge for the talk tonight?" The first time I got a call, I said nothing. It was actually a Polish woman. "Yeah, sorry, how much do you charge for the talk?" I said, "Nothing." She said, "Well, you can't be any good, can you?" and she hung up. It's not what she said—well, maybe she said it in Polish, but something like that.
There's another story: "How much do you charge for the talk?" I said, "Nothing." And she said, "You don't understand—how much money do I have to pay?" I said, "Zero." She paused and then said, "How many dollars and cents do I have to give to get in the door?" I said, "Nothing. Just come in. We won't take your name and address and harass you, lady. Just come in. And if you like the talk, fine; if you don't like the talk, you can go out at any time." But then, in this particular version of the story, she asked me on the phone, "Well, what do you guys get out of this?" And that time, you know, she was really respectful. She really wanted to know: Why do monks spend their time giving talks to people, saying the same talks? But you know why I always say the same talks? Because I always get the same questions. You're familiar with that.
So anyway, it was a nice question: Why do people like monks give talks? You don't have to. Why do we care? Why do we give? I've always noticed that when you give, you get so much more happiness than if you take that thing yourself. Very often that's happened. You get something like a glass of milk or like coconut ice cream we were talking about in the monastery the other day, and you get something which you really, really like. You know somebody else likes it too, so you give it to them. You don't get anything material, but you get this beautiful sense of joy and happiness from what you've done. You turned somebody on, made them know that they were happy. I think I did tell you that before.
I became a monk. I had a motorbike, and then I thought, "I'm going to Thailand to become a monk. What am I going to do with my motorbike? I can't take it to Thailand with me." Have you ever seen a monk on top of a motorbike? So, my mother was still alive at this time, and she knew somebody who might like that motorbike. So they came and had a look; it was in good working order—vroom, vroom. And then the guy said, "How much do you want for it?" I was smart enough to say, "Let's settle up upstairs in front of my mother." So we went upstairs, and he said again, "How much do you want for it?" I said, "Do you like it?" He said, "Yes." I said, "It's yours. I don't need money as a monk." That's one of my lovely memories. And my mother said afterwards, he was stunned—he's getting this nice expensive motorbike for free.
And I remember his expression. He looked at my mother like, "Is your son okay?" And that was my mother's job; she said, "Yeah, you know, I gave birth to him. This is what he's like. He doesn't need the money; he's going to become a monk." And I really enjoyed that. I gave my bike—quite expensive, you know—to someone who just needed one, for nothing. This beautiful sort of charity. And I wasn't a monk yet; he wasn't a monk. He was just giving something to a nice person. I love those sorts of things—giving something.
2023 October - November (14/22) | 9 day Retreat | Ajahn Brahm
https://www.youtube.com/watch?v=28IslGJORsg&list=PLf9HOK_Rf1M6GlBVBdYU5_zus2c75tyWv&index=15
我不知道新加坡的菩提森林禪修中心為這次禪修向您收取多少費用，但有時人們會問：「您從這次禪修中得到多少？您收費多少？」而我的收費是無價的。
我這樣說是因為我不知道之前是否告訴過您這件事——這是真實的故事。有位女士打電話來問：「今晚的開示您收費多少？」我第一次接到這種電話時，我說「不收費」。對方其實是一位波蘭女士。「哦，抱歉，請問這次開示您收費多少？」我說：「不收費。」她說：「哦，那您肯定不怎麼樣，對吧？」然後就掛了電話。這不是她說的原話——嗯，也許她是用波蘭語說的，但大意如此。
還有另一個故事：「請問開示收費多少？」我說：「不收費。」她說：「您不明白——我到底需要付多少錢？」我說：「零元。」她停頓了一下，然後說：「那我到底要付多少錢才能進門？」我說：「不用付。直接進來就行。我們不會記下您的姓名地址來打擾您，女士。直接進來就好。如果您喜歡這場開示，那很好；如果不喜歡，您隨時可以離開。」但在這個故事的版本裡，她接著在電話中問我：「那你們這樣做是為了得到什麼呢？」那時候，您知道嗎，她的態度其實很恭敬。她真的想知道：為什麼比丘們要花時間給人們開示，講著同樣的內容？但您知道我為什麼總是講同樣的內容嗎？因為我總是遇到同樣的問題。您對這點很熟悉吧。
總之，這是個很好的問題：為什麼像比丘這樣的人要給予開示？您其實不必這樣做。為什麼我們在意？為什麼我們要給予？我一直注意到，當你給予時，你所獲得的快樂遠比你自己佔有那樣東西來得多。這種事經常發生。比如你得到一杯牛奶，或者像我們前幾天在寺院談到的椰子冰淇淋，你得到一樣你非常、非常喜歡的東西。你知道別人也喜歡，所以你把它給了他們。你沒有得到任何物質上的回報，但你從自己的行為中獲得了這種美妙的喜悅和幸福感。你點亮了某人，讓他們知道自己很開心。我想我之前應該告訴過您這件事。
在我成為比丘之前，我有一輛摩托車。當時我想：「我要去泰國成為比丘。我的摩托車該怎麼辦？我不能把它帶去泰國。」您見過騎摩托車的比丘嗎？所以，我那時母親還在世，她知道有人可能喜歡那輛摩托車。於是他們來看車；車況很好——轟、轟地發動了。然後那位先生問：「這輛車您要賣多少錢？」我很聰明地說：「我們上樓當著我母親的面談吧。」於是我們上樓，他又問了一次：「這輛車您要賣多少錢？」我問：「你喜歡它嗎？」他說：「喜歡。」我說：「它是你的了。作為一名比丘，我不需要錢。」這是我美好的回憶之一。我母親後來告訴我，他當時驚呆了——他免費得到了這輛漂亮又昂貴的摩托車。
我記得他的表情。他看著我母親，好像在問：「您的兒子沒事吧？」這就像是我母親的職責一樣；她說：「是啊，你知道，我生的他。他就是這樣。他不需要錢；他將要成為比丘。」我真的很享受那一刻。我把我的摩托車——你知道，相當貴——給了正好需要它的人，分文不取。這種美妙的布施。那時我還不是比丘；他也不是比丘。他只是把東西給了一個好人。我熱愛這樣的事情——給予。
2023年十月 - 十一月 (14/22) | 9日禪修 | 阿姜布拉姆
https://www.youtube.com/watch?v=28IslGJORsg&list=PLf9HOK_Rf1M6GlBVBdYU5_zus2c75tyWv&index=15
《清淨地供養比丘 Making Offerings to Bhikkhus Purely》
《清淨地供養比丘 Making Offerings to Bhikkhus Purely》
信徒：比丘戒律是否不能拿金錢、紅包，我們供養金錢紅包會讓比丘破戒嗎？怎樣才是清淨的供養？
Ajahn Golf: 破戒還是不破戒都只是比丘的事情，因為我們都不是比丘（笑）。如果供養給師父、比丘的話，就會有凈人（kappiya）幫忙收起來。就是比丘如果想要四資具的話，就需要跟凈人去說，才可以如法地使用。究竟是一個善業或者惡業，就要看比丘用在哪裡。
如果一個比丘拿這些資具用在有益處的事情的話，無論是比丘，還是供養人，都會得到這些善業或是功德。
如果一些比丘拿這些資具去做一些不好的事情，這些惡業就會在比丘身上。但是我們身為供養人是沒有惡業的。只是我們的功德不會增多。因為他沒有拿去做有利的事情。我們的功德就不會因為這件事有利而越來越多。
就好像我們去為一顆不會結果的樹澆水。所以他就不會結果。但是我們是不會有惡業的。那當我們做一些供養時，我們不需要擔心會不會有惡業。因為惡業是屬於比丘那裡，所以我們不需要擔心。
那對於我們應該怎樣做呢？ 我們得到的財富應該是清淨的。有些人是偷回來的。如果是偷回來的金錢，就不算是清淨的。所以我們供養的財富都必須要清淨的。
還有我們的意圖也應該是清淨的。有些人希望做功德，希望得到更多的功德。也不是跟別人比較，讓人覺得自己很厲害。
接受者必須是清淨的。因此我們需要去選擇，我們供養的對象他有多少的戒定慧。如果他有很多的戒定慧的話，他的煩惱就會很少。如果他只有很少的煩惱，或者他已經沒有煩惱的話，他就會把這些資具用在有益處的地方。我們所做的功德就會一直增加、一直增加，不會停留在那個點。
因此我們需要資具去選擇，供養的接受者是我們不會有懷疑，不會有懷疑心的。如果覺得苦，就不要做。覺得懷疑、猶豫的話也不要做。覺得可惜的話也不要做。這些就是我們資具可以進步的部分。
對於比丘，如果他拿這些資具拿來做什麼，那是他自己的事情。是惡業還是善業，也是他自己的事情。如果他拿它們來做一些不好的事情，我們也無法阻止他，那麼我們應該怎樣呢？那只可以怪自己很笨，把資具供養給不好的人。
我們做之前就要有喜悅的心。
做的時候，我們也要有喜悅
完成之後，我們也要有喜悅。
如果痛苦的話，不要做。懷疑的話也不要做。覺得可惜的話也不要做。這些是我們可以做的範圍。對於比丘，我們供養出去的錢就是他們的範圍。
外在的話，就好像我們要選一塊地去耕田。如果我們得到了一塊好的土地我們種的東西也會肥沃。因為佛陀在這些律藏裡面所講述的比丘戒律，其實是更加細微的。我們就只是專注在我們的部分。如果我們想要更清楚的知道這些戒律，就找阿贊跟我出家，需要先出家（笑）就是只專注在我們自身，做之前，我們有喜悅；做的時候我們也有喜悅；做之後我們也有喜悅。如果有懷疑就不要做，如果覺得可惜，就不要做；如果覺得痛苦，也不要做。
Disciple: According to the monastic precepts, bhikkhus are not allowed to handle money or red envelopes, right? Would offering money or red envelopes cause a bhikkhu to break his precepts? What constitutes a pure offering?
Ajahn Golf: Whether the precepts are broken or not is solely the bhikkhu's concern, because we are not bhikkhus (laughs). If offerings are made to an Ajahn or a bhikkhu, a lay steward (kappiya) will help receive and manage them. That is, if a bhikkhu needs any of the four requisites (robes, food, lodging, medicine), he must inform the lay steward to use them lawfully. Whether it ultimately results in wholesome or unwholesome kamma depends on how the bhikkhu uses them.
If a bhikkhu uses these requisites for beneficial purposes, then both the bhikkhu and the donor will share in the wholesome kamma or merit.
If some bhikkhus use these requisites to do unwholesome things, that unwholesome kamma belongs to those bhikkhus. But we, as donors, do not incur unwholesome kamma. It's just that our merit won't increase. Because he didn't use them for beneficial purposes, our merit doesn't multiply due to that act being beneficial.
It's like watering a tree that bears no fruit. Therefore, it won't yield fruit. But we won't have unwholesome kamma. So when we make offerings, we don't need to worry about whether we'll incur unwholesome kamma. Because the unwholesome kamma belongs to the bhikkhu, we don't need to worry.
So, what should we do? The wealth we obtain should be pure. Some people obtain money through stealing. Money obtained through theft is not pure. Therefore, the wealth we offer must be pure.
Also, our intention should be pure. Some people wish to make merit, hoping to gain more merit. It shouldn't be about comparing with others or making people think one is impressive.
The recipient must be pure. Therefore, we need to consider and choose. We should consider how much precepts (sīla), stillness (samādhi), and wisdom (paññā) the person we are offering to possesses. If he has a lot of precepts (sīla), stillness (samādhi), and wisdom (paññā) , his defilements will be few. If he has very few defilements, or is free from them, he will use these requisites for beneficial purposes. The merit we make will then continuously increase, not just remain at a fixed point.
Thus, we need to use discernment to choose a recipient about whom we have no doubt, no skeptical mind. If you feel hesitant, don't do it. If you feel doubtful or uncertain, don't do it. If you feel regretful or stingy, don't do it. These are the aspects within our control where we can improve.
As for the bhikkhu, what he does with these requisites is his own affair. Whether it results in unwholesome or wholesome kamma is also his own affair. If he uses them for unwholesome purposes, we cannot stop him. So, what should we do? Then we can only blame ourselves for being unwise, for having offered requisites to an unsuitable person.
Before we act, we should have a joyful mind.
While we are acting, we should also have joy.
After completing the act, we should also have joy.
If you feel troubled, don't do it. If you feel doubtful, don't do it. If you feel regretful or stingy, don't do it. These are within the scope of what we can control. As for the bhikkhu, once we offer the money, it enters their domain.
Externally speaking, it's like choosing a piece of land to cultivate. If we obtain good land, what we plant will grow fertile. Because the monastic precepts explained by the Buddha in the Vinaya are actually much more detailed and nuanced. So, we should simply focus on our part.
If we want to understand these precepts more clearly, go find Ajahn and ordain with me — you need to become a monastic first (laughs). So just focus on ourselves. Before we act, we should have joy; while acting, we should also have joy; after acting, we should also have joy. If there is doubt, don't do it. If it feels regrettable, don't do it. If it feels painful, don't do it either.
— Ajahn Golf
2026.1.18 afternoon
《布施和持戒要懂得度 Knowing Moderation in Generosity and Observing Precepts》
《布施和持戒要懂得度 Knowing Moderation in Generosity and Observing Precepts》
持戒的初步階段，我們先持五戒就行了，不需要來到持八戒
每一天都必須持。
有很多人生起了很強的信仰心，無緣無故就去持八戒、持十戒。那個並不適合居士的身份，那樣一直持戒。
如果我們是單身，沒有關係，可以一直持戒。但是如果我們有了對象、配偶了，我們號稱一個人來持梵行，另一個人不想持。那類似於我們忽視了自己的職責，到後來就大哭。 有很多的女性號稱要持八戒，不讓老公碰自己，到最後老公有了別人。 戒根本不（適合），為自己帶來了痛苦，回去反而指責戒，並沒有指責自己說啊，自己做的跟身份不匹配。
或者說，把房子賣了，然後去做布施。有的寺廟伸手，鼓勵說，這樣做了會得到這樣的結果，那樣做了會得到那樣的結果。做了之後會發財。做了之後是寺廟發財了，但我們沒有發財。我們把房子賣了之後去做功德，我們沒有房子住了，生命就會很鬱悶、很大壓力。這個就是不懂得適度、量。
比如說，我們布施直到我們的心鬱悶、蒙上陰影，這個根本不好了。在我們做功德的時候，我們的心必須要在三個時段都很愉悅：在做之前，我們的心很愉悅，有信仰；在做的過程，我們的心也很愉悅。 但如果我們在做的時候左看右看：‘有別人看嗎？’ 有別人看我們才做，必須要拍照，這個稱之為在做的過程中不好了，有煩惱摻雜了。 或者說，我們想做很多布施，在做的過程中也很愉悅。但是做完之後沒有地方住了，沒有得吃了，心很鬱悶。這三個時段的功德不齊全、不圓滿的。是不圓滿的功德。如果我們死去了，我們沒有別的功德導致我們投生到好的地方，但是這個功德結果了，或許我們投生變成人，但是變成殘疾了，因為功德並不圓滿。所以要懂得適度—無論是布施還是持戒。
----隆波帕默
2026.1.18
In the initial stage of observing precepts, it is sufficient for us to observe the Five Precepts. There is no need to progress to observing the Eight Precepts every single day.
Many people develop very strong faith and, for no particular reason, start observing the Eight or Ten Precepts. That is not suitable for lay devotees, to continuously observe precepts in that way.
If we are single, it's fine; we can observe precepts continuously. However, if we have a partner or spouse, and one of us claims to observe celibacy while the other does not wish to, it's akin to neglecting our duties, which may later lead to great sorrow. There are many women who claim to observe the Eight Precepts, refusing to let their husbands touch them, and in the end, their husbands find someone else. The precepts simply are not (suitable); they bring suffering upon themselves. Yet they go back and blame the precepts, not blaming themselves by recognizing that their actions did not match their station in life.
Or, for example, selling one's house to make a donation. Some temples reach out and encourage, saying if you do this, you'll get this result; if you do that, you'll get that result. That doing so will bring wealth. After doing it, it's the temple that prospers, not us. After we sell our house to make merit, we have no place to live, and life becomes very depressing and stressful. This is not understanding appropriateness and measure.
For instance, if we give until our mind becomes depressed and overshadowed, that is fundamentally not good. When we perform meritorious deeds, our mind must be joyful during all three periods: before doing it, our mind is joyful and has faith; while doing it, our mind is also joyful. But if, while doing it, we look left and right: 'Is anyone watching?' We only do it if others are watching, we must take photos—this is called an impurity during the act, where defilements are mixed in. Or, perhaps we want to give a great deal, and we are joyful during the act. But after doing it, we have no place to live, nothing to eat, and our mind becomes depressed. The merit from these three periods is incomplete, not full. It is imperfect merit. If we were to die, and we have no other merits leading us to be reborn in a good place, but this particular merit ripens, perhaps we might be reborn as a human, but become disabled, because the merit is not complete. Therefore, one must know moderation—whether in generosity or in observing precepts.
--- Luang Por Pramote
2026.1.18
《做布施的正確方式 The Correct Way of Giving Dana》
《做布施的正確方式 The Correct Way of Giving Dana》
功德有機會做就去做。好的功德必須帶有念與智慧。
做功德如果裡面是夾雜著煩惱的話，不僅善法增長了一點點，不善法也增長了，那個不好，不乾淨。 類似於一邊洗缽，但另一邊在加臟東西。
行善、布施、持戒、修行，我們要以正念去做，而不是煩惱去做。有的人以煩惱去布施，這是在投資，而非在布施。
有誰覺得自己是在投資的？有嗎？請舉手
有的人供養寺廟，供養5000泰銖，但寫單據卻寫50000或者500000，因為這樣可以減稅。這不是在做功德，這是欺詐的行為。這樣的出家人必須被強行還俗。
因此我們在布施、在持戒、在做其他什麼，我們要努力地去減少自己的煩惱。我們做並不是為了增長自己的煩惱。比如說，我們幫助那些窮人、生病的人，我們是以慈悲心去做那個福報就會滿。有時我們去寺廟做功德，希望自己不生病，會有一些小的煩惱潛藏在背後。有的人來求隆波祝福，拿東西來供養，然後請求不要生病。
我就歎氣：‘哎！隆波也生病！’
為什麼那麼愚蠢？ 我們有身體是過去的業現前了。我們去行善，我們成為人類，沒有瞎眼，並不是聾子。
有些人有不善業等著，比如說喜歡殺生，壽命就會短。
阿姜曼尊者有一位弟子，阿姜曼說，這位師父他已經很多世沒有出家了，他只能出家到這個程度。阿姜曼說在之前因為他是一隻老虎，殺了非常多的動物，有很多殺業等著他。到了福報現前，惡業也會現前。
有的人福報現前，從來沒有變成人類，但有惡業；曾經非常容易生氣，嗔心重。一旦出生了後，臉很難看。有的人的臉很好看，有的很難看。出生後很難看的人也有，但是福報現前，結果他很聰明。
有的人很漂亮，但很愚蠢
.....
漂亮是因為曾經有很好地持戒
至於聰明還是愚蠢，取決於我們是否曾經開發過智慧。
如果曾經開發過智慧，有的人臉不漂亮，但就會很聰明。
有的人既漂亮，也很聰明。
有的人不漂亮也不聰明，但是他出生為人類。
有些人出生為人類，但是出生為殘疾人，無法學法。這些是很遺憾的群體。
出生時不是以有力量的善心出生的，那時不是以大善心來作為果報的，而是較柔弱的善心來投生的，沒有力量。但是他還基本上能夠投生為人類，或者天神。天神也有殘疾的天神，而不是說天神一直都很好，全部都是業報安排的。
我們既做功德也做壞事，業報現前時就會充分地現前。因此做功德、布施，要以正念和智慧去做，而不是煩惱---這樣的話我們的功德就不圓滿了。真正圓滿的福報是斷煩惱的，這樣會讓我們離涅槃越來越近。
如果我們做功德後求這個那個，就會一直在世間裡輪迴。比如說，供僧，有人向隆波供僧。那時隆波在以前的寺廟裡。托缽時，...有一個居士來供僧，痛苦、生病、災難，誒？你是在做功德嗎？ 要痛苦、災難、生病消失，把生命託付給隆波，隆波聽了之後真的想把缽扔掉就跑（笑）。
那天吃完就開始發燒了。不知道是自己的業報還是那位居士供養的原因，生病了。然後就讓阿姜宋彩的說今天不托缽了，生病了。那個供養的人就驚歎：‘哈？出家人也會生病啊？’ 他的想法很奇怪。他忘了出家人也會生病、也會死。
所以努力地去做。布施有機會就去做
---隆波帕默
2019.12.28
If you have the opportunity to do merit, do it. Good merit must be accompanied by mindfulness and wisdom.
If you perform meritorious deeds with your mind mixed with defilements (kilesa), not only does the wholesome increase only a little, but the unwholesome also increases. That is not good; it's not pure. It's like washing a bowl while adding dirt to it at the same time.
We should practice goodness, giving, keeping precepts, and meditation with mindfulness, not with defilements. Some people give with defilements; this is investing, not giving.
Who here thinks they are investing? Anybody? Please raise your hand.
Some people donate 5,000 baht to a temple but write a receipt for 50,000 or 500,000 baht to get a tax reduction. This is not making merit; this is fraud. Monks who do this must be forcibly disrobed.
Therefore, when we give, observe precepts, or do anything else, we should strive to reduce our defilements. We do not do it to increase our defilements. For example, when we help the poor or the sick, if we do it with a mind of loving kindness and compassion (metta-karuna), that merit will be full. Sometimes, when we go to a temple to make merit, hoping we won't get sick, there are small defilements hidden behind it. Some people come asking for Luang Por's blessings, bring offerings, and then request not to get sick.
I just sigh, "Ai! Luang Por gets sick too!"
Why be so foolish? Having this body is the result of past kamma ripening. We performed good deeds, we became human, we are not blind, we are not deaf.
Some people have unwholesome kamma waiting. For example, if someone likes to kill, their lifespan will be short.
Venerable Ajahn Mun had a disciple. Ajahn Mun said this monk had not been ordained for many lifetimes, he could only be ordained to this extent. Ajahn Mun said before, he was a tiger and killed many animals; there is much killing kamma waiting for him. When the wholesome kamma ripens, the unwholesome kamma will also ripen.
For some people, when wholesome kamma ripens, they become human, but they still have unwholesome kamma from having been very irritable, with strong aversion. Once born, their face is ugly. Some people's faces are beautiful, some are ugly. There are those born ugly, but due to wholesome kamma ripening, they are very intelligent.
Some are beautiful but stupid.
...
Being beautiful is due to having observed precepts well in the past.
Being intelligent or stupid depends on whether we have developed wisdom before.
If wisdom was developed before, some people may not be beautiful, but they will be very intelligent.
Some are both beautiful and intelligent.
Some are neither beautiful nor intelligent, but they are born human.
Some are born human but born disabled, unable to learn the Dhamma. These are very unfortunate groups.
They were not born with a strong wholesome mind as the result (vipaka). Their rebirth-consciousness was a weaker, less powerful wholesome mind. But they basically managed to be born as a human or a deva. There are even disabled devas; it's not that devas are always good. Everything is arranged by kamma.
We perform both good deeds and bad deeds. When the kamma ripens, it ripens fully. Therefore, when making merit or giving, do it with mindfulness and wisdom, not with defilements—this way our merit will be incomplete. Truly perfect merit is that which eradicates defilements; this will bring us closer and closer to Nibbana.
If we perform merit and then ask for this and that, we will remain circling in samsara. For example, offering food to monks. Someone once offered food to me, Luang Por, when I was at my old temple. While on alms round... a layperson came to offer food, [saying] suffering, sickness, disaster... Eh? Are you making merit? To make suffering, disaster, sickness disappear, entrusting his life to Luang Por. After hearing that, I really wanted to throw my alms bowl and run away (laughs).
That day, after eating, I started having a fever. I don't know if it was my own kamma ripening or because of that person's offering, but I got sick. So I told Ajahn Somchai not to go on alms round that day, as I was sick. The person who made the offering exclaimed, "Huh? Monks get sick too?" His thinking is strange. He forget that monks also get sick and die.
So, strive to do it. Give whenever you have the opportunity.
--- Luang Por Pramote
2019.12.28
《布施土地的功德 The merits of offering land》
《布施土地的功德 The merits of offering land》
「布施土地供養寺院的功德……」
其果報遠勝於其他形式的布施。其他物品皆可搬遷移動，難以恆常，屬於輕便易動的資產；
而土地是沉重穩固的資產，無法被輕易移走，請仔細思量。
捐贈土地擴展寺院範圍的人，
將生活富足、
家境穩固、
住居寬敞宏偉、
受人敬重認可、
備受禮遇——
這都源於布施契合時機與對象的功德。
布施能引領我們遠離惡道，
免於墮為餓鬼、
地獄眾生、
畜生、
孤魂野鬼，
或無親無依之靈。
任何人若能經常行布施，即使看似微少，但布施的功德從不論多寡——
若我們未曾將布施的善念融入自心，
即便布施再多，
也難獲豐厚功德。
因此，請大家謹記：無論行何種布施，皆應將善行迴向於心，
如此，布施的果報
才會功德深厚、
福報綿延不絕。
"The merit of purchasing land to offer to a temple…"
brings greater merit than giving other forms of charity. Other objects can be moved and are uncertain, like lightweight possessions—they are light and changeable.
But land is a heavy, immovable asset—it cannot be taken anywhere. Observe this carefully.
One who buys land to donate for temple grounds
will have abundance,
stable status,
a grand and spacious home,
be respected and recognized by others,
and be honored—
all due to the merit of giving at the right time and to the right place.
Giving leads us away from the lower realms,
prevents us from becoming hungry ghosts,
hell beings,
animals,
wandering spirits,
or ghosts without relatives.
Whoever knows how to give regularly, even if the giving seems small, the merit of giving knows no measure of "little" or "much"—
if we do not dedicate this act of giving to our own hearts,
even abundant giving
will not yield abundant merit.
Therefore, let us remember well: whatever we give, always dedicate it inwardly to our own hearts.
Then the fruit of giving
will bring great merit
and abundant results in return.
—Dhamma teaching
Luang Por Somkiat Chitmaro
Wat Pa Tham Phra Thep Nimit, Udon Thani
January 5, 2025
cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
《布施帶來清涼 Giving bring coolness》
《布施帶來清涼 Giving bring coolness》
我們布施，並非因為我們富裕，
而是我們深知，一無所有的痛苦有多麼深刻。
布施善行，無論多少，
當我們向街頭巷尾那些貧苦無依的乞討者伸出援手時，
他們必然真的艱難。
我們只是與他們分享，並非因為我們何等富足。
我們理解，一個人食不果腹時，
內心是何等壓抑與苦楚。
布施者，應懷著真切的慈悲給予；
接受者，也當謙卑感恩，不輕看所獲之物。
無論布施多寡，都代表了您對我們的一份心意。
我們心懷歡喜，布施者也心滿意足，
這一切都將成為善業與福德。
「功德」——意為快樂、清涼，
如同天空降下的雨水，無論細雨傾盆，
雨水都能即刻緩解炙熱的溫度。
心中有苦的人也是如此，
身心之苦將逐漸消散褪去，
喜悅便會自然生起，充盈我們的內心。
這，就是布施所帶來的福德善果。
When we give, it is not because we are wealthy,
but because we know well how painful it is to have nothing.
The act of giving, whether much or little—
when we offer to those suffering and poor on the streets, those sitting and begging in various places,
they must truly be in hardship.
We share with them not because we are rich from anywhere.
We consider how much it weighs on the heart when one has nothing to eat.
The giver gives with genuine compassion;
the receiver receives with humility, without looking down on the offering.
Whether the gift is small or large, it shows that you have kindness toward us.
We are glad; the giver is content and joyful—
all of this becomes merit and goodness.
Merit… means happiness, a cooling of the heart,
just like rain falling from the sky. Whether it falls lightly or heavily,
the rain immediately reduces the scorching temperature.
It is the same for those carrying suffering in their hearts—
physical and mental distress will gradually fade and disappear,
and then happiness will arise to take its place within our hearts.
This is the fruit of giving.
—Dhamma teaching
Luang Por Somkiat Chitmaro
Wat Pa Tham Phra Thep Nimit, Udon Thani
January 17, 2025
cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
布施同時持戒和禪修能把功德最大化 Giving while keeping precepts and meditating can maximize merits
布施同時持戒和禪修能把功德最大化 Giving while keeping precepts and meditating can maximize merits
其實如果我們想把布施的功德最大化
最好是同時去持戒和禪修
佛陀也這樣說，決定布施功德大小的其中一個因素，是布施者的德行（MN142）
為什麼呢？
比如說，我們布施給僧團---德行最大的受施者哦，應該很大功德啦，對嗎？
不一定！
一個德行好的人和一個德行不佳的人，造的同一件善事，功德可以差非常非常遠
我們想起明天要供僧開始，就已經開始造善業了
業其實是剎那生滅的
如果我們行善，每一秒已經有數以億萬計的善業生起而後滅去了
我們去準備是一連串的善業
明早起床前去供僧，是一連串的善業
到真正去布施的那一刻，是一連串的善業
到布施完後往後每一次想起，也一連串的善業
假如我們持戒，心就會較一般人的正念要強；因為要時時保持警覺不要破戒
假如我們修止禪，心也會較一般沒有修止禪的人正念要強；因為心平靜、集中
假如我們進一步修觀禪，因為心也會較一般沒有修觀禪的人正念要強；因為心放下的程度更大、不會因執著和渴愛而導致不斷散亂
結果別人關於這次布施的過程可能用了20個小時
但真正把心放在其中的，可能只有半個小時，其餘時間都在散亂
過後，因為他的心常常沉迷於不善之中，所以也很難想起這次的布施，再次增加功德
但一個修行人，可能同樣布施的過程用了20個小時
但他把心放在其中的時間，就可能有15個小時了--心的正念非常強，跑得較少
過後，因為他的心常常集中於善法之中，所以會很容易想起這次的布施，再次增加功德
所以如果誰布施想要許多功德的話，就要同時持戒和禪修
但‘想要’已經錯了，因為和布施、持戒、禪修的真義相反
布施、持戒、禪修的真義其實是捨棄
布施捨棄內心對財富的執著和渴求，而不是得到些什麼
持戒限制內心粗糙的渴求，而不是得到些什麼
修止壓制內心中等程度的渴求，而不是為了得到些什麼
修觀把渴求連根拔起，而不是為了得到些什麼
如果我們行善想得到些什麼，反而正念會比一般人更弱，功德最後會更少...
Actually, if we want to maximize the merit from giving (dāna),
the best way is to simultaneously uphold the precepts (sīla) and practise meditation.
The Buddha also said this: one of the factors that determines the magnitude of the merit from giving is the virtue of the giver (MN 142).
Why is that?
For example, when we give to the Saṅgha—the recipients with the highest virtue—it should produce great merit, right?
Not necessarily!
When a person of good moral conduct and a person of poor moral conduct perform the exact same wholesome deed, the merit can differ enormously—vastly, vastly.
From the moment we think, “Tomorrow I will offer food to the monks,” we have already begun creating wholesome kamma.
Kamma actually arises and ceases in every instant.
When we perform a wholesome action, in every second billions upon billions of wholesome kammic moments arise and then pass away.
Preparing the offering is a continuous series of wholesome kamma.
Waking up early tomorrow morning and going to make the offering is another continuous series of wholesome kamma.
The very moment of giving is yet another continuous series.
And every time we recall it afterwards, another series of wholesome kamma arises.
If we uphold the precepts, our mindfulness will be stronger than that of ordinary people, because we constantly remain vigilant to avoid breaking them.
If we practise stillness meditation (samatha), our mindfulness will also be stronger than that of those who do not practise it, because the mind becomes peaceful and concentrated.
If we further practise insight meditation (vipassanā), mindfulness will be even stronger than in those who do not, because the mind lets go more deeply and is not constantly in confusion by attachment and craving.
As a result, an ordinary person might spend 20 hours on the whole process of this offering,
but the time they actually keep the mind focused on it may only be half an hour—the rest of the time the mind is wandering.
Afterwards, because their mind is often immersed in unwholesome states, it becomes very difficult for them to recall this act of giving, thereby missing the opportunity to further increase merit.
But a practitioner might spend the same 20 hours on the offering process,
yet keep the mind focused for perhaps 15 hours—the mindfulness is very strong, and the mind wanders far less.
Afterwards, because their mind is often focused on wholesome dhammas, it becomes very easy for them to recall this act of giving, thereby further increasing merit once again.
Therefore, if someone wishes to generate abundant merit from giving, they should simultaneously uphold the precepts and practise meditation.
But “wanting” is already wrong, because it runs counter to the true meaning of giving, precept-keeping, and meditation.
The true meaning of giving, upholding precepts, and meditation is actually letting go.
Giving lets go of inner attachment and craving for wealth—it is not about gaining something.
Upholding precepts lets go of coarse inner cravings—it is not about gaining something.
Stillness meditation suppresses medium-level cravings—it is not for the sake of gaining something.
Insight meditation uproots cravings—it is not for the sake of gaining something.
If we perform wholesome deeds wanting to gain something in return, our mindfulness will actually be weaker than that of ordinary people, and in the end the merit will be even less...
Luang Por Somkiat:《選擇福田 Choose merit fields》
Luang Por Somkiat:《選擇福田 Choose merit fields》
“……良田須播善種，
劣種只會損壞田地。
如同我們供養破戒之僧——
若比丘已犯根本戒，喪失僧格已久，
無論佈施多少，猶如填海，
永無滿時，因所託之處已非吉祥之地。
這片土地……已然損毀，
無論播下何種，
海水終將吞噬一切。
但若我們擇選沃土，
無論播下何種，皆能萌芽生長，
待收穫時節，花果福報自會隨之而來。
我們生有雙眼雙耳，
當以智慧審慎明辨，
莫讓其淪為『竹筒之目』、
『瓦盆之耳』。
所作所為，務求將來無悔。”
“…Good fields must be sown with good seeds.
Poor seeds will only ruin the field.
Just as when we make offerings to an unworthy monk—
one who has long been expelled from the Sangha for major offenses—
however much we give, it is like filling the ocean:
no matter how much you pour, it never fills, because the ground is inauspicious.
This land…is already damaged.
Whatever you sow,
the sea will swallow it all.
But if we choose fertile ground,
whatever we plant will sprout and grow,
and when the time comes to harvest, the fruits and benefits will follow.
We have two eyes
and two ears.
Use wisdom carefully; do not let them become ‘bamboo eyes’
or ‘basin ears.’
Whatever we do, we must not regret it later.”
Luang Por Somkiat Chitmaro
Wat Pa Tham Phra Thep Nimit, Udon Thani
July 17, 2025
cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
哪來的自信？ Where do you get all this confidence from?
哪來的自信？ Where do you get all this confidence from?
Sometimes people might laugh at us and ask, "Where do you get all this confidence from?" 😂😂😂😂
If we were just ordinary people, we usually wouldn't be able to analyze it clearly.
But if we study Buddhism, we know the answer 😂
It could be due to conceit: thinking, "I'm better than all of you" 😌
However, as Buddhists, we should not be arrogant. Instead, we should practice generosity and uphold precepts.
The Buddha taught that the immediate benefits of generosity and moral discipline are that wherever we go among people, we will be filled with confidence and feel at ease (AN5.33, 5.213).
So when people ask us, "Where do you get all this confidence from?"
Do we know how to respond?
The answer is... to smile without saying a word 😂
Why? If we possess virtues without seeking others' recognition, this is praised by the Buddha as "having little desires" (AN8.23).
有時別人會笑我們：‘你哪來的自信啊？’😂😂😂😂
如果我們是一般人，通常是分析不出來的
如果我們學佛，我們就答到了😂
可以是因為我慢：我比你們都好😌
但我們佛教徒不應該傲慢，而應該布施、持戒
佛陀說，布施和持戒的現世報就是，我們無論去到哪個群眾之中，我們都會很有自信、感到心安 （AN5.33，5.213）
所以別人問我們：‘你哪來的自信啊？’
我們知道應該怎樣回答嗎？
就是...笑而不語😂
為什麼？如果我們有善德而不欲人知，這被佛陀稱讚為‘少欲’（AN8.23）
《Don't expect anything in return when doing good 行善莫求回報》
《Don't expect anything in return when doing good 行善莫求回報》
Devotee: How can we forget or let go of those close people, relatives, friends, etc. who have got no respect and or gratitude for what we have done for them, whether it's materialistic or spiritual support?
Ajahn Brahm： I don't know what you mean there. But anyway, if you do anything for anybody, you honestly don't expect anything good back in return because it's just good doing it. You do it for the sake of doing it, not for getting anything back. It's a privilege to do something.
Just one of the things I remember—I'm always trying to think of examples to make it clear. I was walking through Singapore airport one day. I've walked through there many times because that's kind of a hub for me going here and there. And I saw this lady. She was laying down on one of the benches, just turning this way and that way. She was obviously trying to go to sleep, but it was disturbing for her—too noisy, too bright. So I did have a pair of the eye shades, you know, which I asked for from the Singapore Airlines so I could have a sleep. And so I saw her and I felt a bit of compassion for her. So I reached into my bag, got out the eye shades, and said, "Hey, have these. This might help." She had never seen me before and she goes, "Oh, thank you." Then she put them on and then she went. I went, and I never asked her for any money. I did it just for the joy of doing it. I love it.
Don't you love actually giving when people don't expect it? You have something and you don't really need it, and you give to someone who really does. You know, I do get a lot of joy. It's not just a game—like when I come into this hall and you're holding the door open for me, and I walk in and I walk out again immediately, then I hold the door open for you (laugh). I don't get anything out of that except joy and happiness. That's what it's about—you don't get a claim or any privileges out of this.
Now, why did I build Jhana Grove? It just needed to be done. That's all.
2025 April (11/19) | 9 day Retreat | Ajahn Brahm
https://www.youtube.com/watch?v=6voOvIBj1zk&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=11
信徒：我們如何才能忘記或放下那些對我們所做的（無論是物質還是精神上的支持）毫無尊重或感激之情的親人、親戚、朋友等？
阿姜布拉姆：我不太確定您確切的意思。但總之，如果你為任何人做任何事，你真心不應期待任何好的回報，因為行善本身即是善。你為做而做，不是為了得到任何回報。能夠做點什麼，本身就是一種榮幸。
我記得一件事——我總試著舉例讓事情更清楚。有一天，我走在新加坡機場。我走過那裡很多次，因為那對我來說是個來來去去的樞紐。我看到一位女士。她躺在長椅上，翻來覆去。她顯然想睡覺，但環境對她是一種干擾——太吵、太亮。我剛好有一副眼罩，你知道的，是我向新加坡航空要的，以便我自己能睡覺。我看到她，對她生起了一點慈悲心。所以我伸手進包包，拿出眼罩，說：「嘿，用這個吧，可能會有點幫助。」她從未見過我，她說：「哦，謝謝。」然後她戴上眼罩，就休息了。我離開，從未向她索要任何金錢。我這樣做，僅僅是為了行動本身帶來的喜悅。我熱愛這樣做。
你不喜歡在人們不期待的時候給予嗎？你擁有某樣東西，而你並不需要它，你把它給了一個真正需要的人。你知道嗎，我確實從中獲得很多快樂。這不僅僅是一種遊戲——就像當我走進這個大廳，你為我扶著門，我走進來，然後我立刻又走出去，接著我為你扶著門（笑）。我從中除了喜悅和快樂，什麼也得不到。這就是關鍵——你從中不會獲得任何索取或特權。
那麼，我為什麼要修建「禪林」（Jhana Grove）呢？只是因為這件事需要被完成。如此而已。
2025年4月 (11/19) | 9日禪修營 | 阿姜布拉姆
https://www.youtube.com/watch?v=6voOvIBj1zk&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=11
在日常生活行善布施要懂得拿捏 know how to strike the right balance and proper measure in generosity
在日常生活行善布施要懂得拿捏 know how to strike the right balance and proper measure in generosity
在日常生活行善布施，要懂得拿捏
如果不懂拿捏，就會惹上是非
我們每隔幾天就買東西給別人吃，別人就會開始亂想東西：‘你有什麼企圖？奇奇怪怪的’
哈哈！
我們不看對象而送禮給上司，同事們就會看不順眼：‘啊，你是賄賂嗎？想上位嗎？’ 如果狠心的話，就會去廉政公署告我們了。原本只想做布施，但居然鈴鐺入獄
如果是要用錢買的布施，過於頻繁是會讓人起疑的：「無事獻殷勤，非奸即盜！」
我們一心只想行善，但也要看對象是否合適。任何牽涉會因職權之便而給我們利益的人，也要避免；以擺脫貪污賄賂之嫌
最好的布施是別人需要時及時給予的布施，或不用錢的善意幫忙
如果真想大量做布施，就布施去親友、父母、僧團那裡吧。多多他們也不會說我們是非😂
When practicing generosity (dāna) and doing good deeds in daily life, we must know how to strike the right balance and proper measure.
If we don’t know where to draw the line, we’ll end up creating trouble and gossip.
For example:
If every few days we keep buying food or gifts for others, people will start having weird thoughts:
“Why is this person always giving me stuff? What’s his hidden agenda? This is so strange!”
Haha!
Or if we give presents to the boss without considering the situation, colleagues will get upset:
“Hey, are you trying to bribe the boss? Trying to climb the ladder?”
If they’re really ruthless, they might even report us to the anti-corruption office. We only wanted to practice generosity, but ended up in jail because of it!
Whenever the act of giving involves money and happens too frequently, people become suspicious:
“If you’re being this nice for no reason, you’re either a crook or up to something!”
We may have nothing but pure intention to do good, but we still have to choose the right recipients. We should especially avoid giving anything to people who, because of their position or authority, could later give us benefits or favors — this prevents any suspicion of bribery or corruption.
The best kind of giving is:
- Giving exactly when someone truly needs it, or
- Helping with kindness that doesn’t cost money at all.
If we really want to give a lot and often, then direct our generosity toward:
- the poor
- Close friends and relatives
- our parents
- The monastic community (Saṅgha)
No matter how much we give them, they’ll never gossip or accuse us of anything 😂
應布施去哪裡? Where should we make offerings?
應布施去哪裡? Where should we make offerings?
如果問，我們應布施去哪裡
佛陀的答案是什麼？猜猜？😂
'你心歡喜的對象’
佛陀說，‘應布施去哪裡’和‘布施去哪裡有大果報’是兩回事來的
布施對象的德行越高，我們所得到的果報越大
但如果我們布施去我們不喜歡的對象，縱使對方是位阿羅漢，會有什麼後果？ 我們可能受到別人的壓力、面子、名譽的影響而布施；但布施前不快樂，布施時也不快樂，布施後也不快樂。
當我們痛苦、後悔的時候，這是惡業，不善心。所以我們所獲得的福報會大打折扣
聖典記載，曾經有一個人布施給獨覺佛後後悔，導致未來世，他雖然很富有，卻非常吝嗇，連買些好東西給自己享受也不捨得，用的東西也很低劣、粗鄙。 所以布施後後悔的果報，就是未來心不會傾向於高級五欲的享用。
我們不情願地布施給一位阿羅漢，可能許多世都會很富有，但是卻會活得像一位乞丐那樣
我們歡喜地大量布施給一位沒有德行的人，可能未來世我們會比較富有，也願意享用高級的五欲，但僅僅只限於一世而已。
這就是背後的邏輯....
(ref. SN3.20,,3.24)
If someone asks, "Where should we make offerings?"
What was the Buddha's answer? Want to take a guess? 😂
"To whichever object your mind feels joyful towards."
The Buddha said that "Where one should give" and "Where giving yields great fruit" are two different matters.
The higher the virtue of the recipient, the greater the karmic fruit we will receive.
But if we give to someone we dislike, even if that person is an Arahant, what would be the consequence? We might be influenced by external pressure, face, or reputation to give; but we are unhappy before giving, unhappy while giving, and unhappy after giving.
When we are in distress or feel regret, this is unwholesome karma, an unwholesome state of mind. Therefore, the merit we gain will be greatly diminished.
The scriptures record that once a man regretted giving to a Paccekabuddha. As a result, in future lives, although he was very wealthy, he was extremely stingy—unwilling to buy nice things for his own enjoyment, using only low-quality and coarse items. So, the karmic result of regretting a gift is that the mind in the future will not incline towards enjoying refined sensual pleasures.
If we reluctantly give to an Arahant, we might be very wealthy for many lifetimes, but we would live like a beggar.
If we joyfully and generously give to a person without virtue, we might be relatively wealthy in a future life and willing to enjoy refined sensual pleasures, but it would likely last for only one lifetime.
This is the underlying logic...
(ref. SN 3.20, 3.24)
「幫助他人，但別讓自己苦惱 Help others, but don't trouble yourself」
「幫助他人，但別讓自己苦惱 Help others, but don't trouble yourself」
……為他人提供蔭庇，但別讓自己陷入困境；能夠幫助他人，但別讓自己內心受苦。
有些人，自己甚至已無糧可食，
卻仍拼命奔波，向他人借債來幫助別人。
有些人，自己的父母尚且處於困苦之中，
卻不關心父母，反而去照料外人，只為了博取聲望與面子。
這就是人啊！
做事不衡量分寸，開銷超出自身能力。
古人說：小鳥築巢，只需容身之所。（喻：凡事應量力而行）
看見大象排便，自己也想排出同樣大的糞塊。（喻：不自量力，盲目攀比）
最終…只讓自己陷入困境……
... Provide shade for others, but don't bring hardship upon yourself. You can help people, but don't cause yourself mental distress.
Some people, even when they have nothing to eat themselves,
still struggle and strive, borrowing money from others to help someone.
Some people, their own parents are still living in difficulty,
yet they pay no attention to them, and instead take care of outsiders, all because they desire prestige and face.
This is human nature!
Acting without considering what's appropriate, spending beyond one's means.
As the old saying goes: "The little bird builds a nest just big enough for itself." (Meaning: One should act according to one's capabilities).
Seeing an elephant defecate, one wants to produce an equally large lump. (Meaning: Overestimating one's ability, blind comparison)
In the end... one only brings difficulty upon oneself...
🕊️🕊️🕊️🕊️🕊️🕊️🕊️
Luang Pu Somkiat Chitmaro
Wat Pa Tham Phra Thep Nimit, Udon Thani
November 7, 2025
thai and image cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
<Buddhist economics about giving 從佛教經濟學談布施>
<Buddhist economics about giving 從佛教經濟學談布施>
sometimes I teach Buddhist economics to children.
Let's say sweets with no nutritional value, what would be your profit from eating that sweet?
Let's say, 10 seconds of pleasant feeling in your mouth.
So Let's say you give half of it to your friend, I have made a loss, now I only have five seconds of pleasure in my mouth as profit.
But if I eat the whole thing, like 10 seconds; the next day I think about it, it will be never again.
But if I give it to my friend, then the next day I will think, 'oh, yesterday, the sweet I like so much and I give it to my friend.' and you have this inner happiness. So in the course of your life, how many seconds, minutes of pleasures you have from that single sweet?
From Buddhist economics point of view, sharing food is smarter than eating it by yourself. You make a much bigger profit
有時我會教孩子們「佛教經濟學」。
比方說，這顆糖沒有任何營養價值，你吃掉它能獲得什麼「利潤」呢？
大概就是嘴裡十秒鐘的愉悅感吧。
如果你分一半給朋友，表面上看我「虧損」了——現在我嘴裡只剩五秒鐘的快樂當利潤。
但若我獨自吃完十秒鐘的甜味，第二天回想起來，除了「吃過了」什麼也不剩。
要是分給了朋友，第二天我會想起：「昨天我把最愛的糖分享給朋友了」，內心便湧現溫暖的喜悅。這樣算來，這顆糖在生命長河裡，究竟帶給你多少秒、多少分鐘的幸福？
從佛教經濟學來看，分享食物遠比獨自享用更有智慧。這才是真正豐厚的「利潤」。
---Ajahn Jayasaro
賄賂 bribery
賄賂 bribery
不求回報的布施是真布施
想要得到未來果報的布施是交易
想要佔有、得到別人好處、情愛的布施是不用坐牢的賄賂😂
想要利用別人的職權而得到好處的布施，是要坐牢的賄賂😂
**Giving without seeking anything in return is true generosity.**
**Giving with the desire for future rewards is a transaction.**
**Giving to possess, gain favors, or likings from others is bribery that doesn't land you in jail.** 😂
**Giving to exploit someone's authority for personal gain is bribery that does land you in jail.** 😂
《關於布施的誤解 **"Misconceptions About Giving"**》
《關於布施的誤解 **"Misconceptions About Giving"**》
如果我們是精進修行的佛教徒，心遠離五欲；很容易會走向極端、滋生邪見
比方說，有些人會覺得，我們布施食物是惡業，對嗎？
為什麼他們會有這樣的想法？因為他們覺得享受食物會讓人沉淪五欲，挑起別人的貪慾
好像很有道理，但其實不是的
我們布施食物、請別人吃飯，不是布施貪婪給他們😂
佛陀說，我們布施食物給他們，是在布施壽命、美貌、快樂、力氣與辯才給他們。
因為他們吃了食物後，能夠延續生命、容光煥發、滿足快樂、身體有力量、頭腦靈活。
當這樣的善業成熟後，佛陀說，我們會收回壽命、美貌、快樂、力氣與辯才的果報（Ref. AN5.37）
是善業來的！
我們布施太好的食物給僧侶，會讓他們沉淪欲樂；所以在造惡業嗎？😂
當然不是！
佛陀曾說，我們布施合意的東西給別人，果報會讓我們也收回合意的東西
佛陀再補充：施與最上者會得到最上的 （AN5.44 ）是很殊勝的善業來的！
我們布施最好質素的食物給僧侶，他們如何選擇是他自己的事情。如果他們真的在努力修行的話，難道他們不會自己取捨嗎？他們已經不是小孩子了，自會明白什麼應該做、什麼不應該做。
如果我們因此誤解而布施劣等食物給僧侶，會發生什麼事情？
我們將來也會收回劣質東西囖！哈哈哈哈！
事實上，我們布施食物、飲料、衣服、交通工具、花、香料、塗油、臥床、房舍、燈燭給別人；佛陀說這是沒有問題的，反而是富有的因（MN135）
這些都是生活的必須品，布施這些是完全是沒有問題的
但如果是布施其他非必需品的五欲享受，就有些灰色地帶了
有時我們必須以智慧考量。
我們布施、餽贈是為了把快樂帶給別人，但別人會否因為我們的布施而真正得到長久的利益和快樂呢？
譬如我們買一支頂級紅酒給別人，一百萬。我們期望別人喝完之後會怎樣？😂
他們的心會水浸、陷入昏沉睡眠、會失去智慧和正念、做出一切傻事，傷害自己又傷害別人
如此，我們期望這個布施的果報成熟後我們會怎樣？ 當然吃回我們布施給別人的東西😂---有人送酒給我們，心會水浸、陷入昏沉睡眠、智慧會被奪去、做出一切傻事，傷害自己又傷害別人
所以我們必須要以智慧考量，究竟我們布施後是會帶給別人利益還是損害呢？
有一個故事是這樣的：
有一個雜技表演者覺得，他以表演帶給別人歡樂，所以死後會投生到天界
佛陀否認了他，然後說，因為他以表演誘使未離貪嗔癡的衆生生起更多的貪嗔癡；自己陶醉、放逸，也使他人陶醉、放逸； 所以以此惡業，死後有機會會投生到地獄中（SN42.2）
義注怎樣解釋呢？
就是這些表演者作出從口中吐出五色絲線、呼風降雨等的表演，及其他與欲樂相應之表演形態。讓人增長貪慾
又或者展示斷手截足等形態，讓人增長害怕等的嗔心
又或者如取水化油、取油化水等諸般幻術變現；欺騙迷惑觀眾，讓他們增長愚癡、散亂
所以我們贊助別人去看這些表演，並不是良好的布施。
別人看完後會滋長貪嗔癡，增加內心的混亂。
當果報成熟時，我們也有機會收回相同的東西，內心會變得散亂
贊助別人看電影的話， Ajahn Suchart 說：【這是善業，我們在施捨布施。當我們帶孩子去動物園或看電影時，我們是在給他們帶來快樂，這沒有什麼錯。】
但當然，也要看是什麼電影的。
有些是恐怖片，我們贊助別人獲得痛苦和恐懼，這是幹什麼呢？😂我們期望我們會收到什麼果報？
有些電影有濃厚的教育意味、能提升我們善法的，也不是沒有。比方說《佛陀傳》，是能讓人生起信心和法喜的。
這些電影便值得請別人去看了
布施歌舞音樂給別人，也要看對象。如果對方是已經離貪嗔癡的佛陀、阿羅漢，他們聽音樂是沒有什麼副作用的。
有多篇經文提到，有些佛陀時代的大長老，過去世就是布施歌舞音樂給獨覺佛、佛陀等等，因此善業而獲得大榮華，種下解脫的因。這也不是沒有（AP1.114，1.116，1.118，1.191，1.411，1.434 ）
但如果我們布施歌舞音樂給凡夫，例如演唱會門票；猜猜他們在演唱會裡會怎樣？😂肯定位位都變成瘋子般吶喊了。
所以做布施前，我們必須要經過智慧的考量
最好的布施，當然是引導對方行善、布施、持戒和禪修啦！例如資助他們參加禪修營。那個利益是無窮無盡的
但不是每個人都受的。比如說，我們只允許兒女在家裡禪修，他們怎會理我們？😂遲早會和我們反面的！
我們的子女未必和我們抱持相同的見解和智慧的。
最多給他們零用錢，讓他們自行決定用處，以防引起衝突。
但大方向來說，我們引導他們布施、持戒、禪修，這對他們的利益是最大的
If we are Buddhists who diligently practice and have minds detached from the five sensual pleasure, it's easy to go to extremes and develop wrong views.
For example, some might think that giving food is bad karma, right?
Why would they think that? Because they believe that enjoying food makes people indulge in sensual pleasures and stirs up greed in others.
It sounds reasonable, but it's actually not correct.
When we give food or treat others to a meal, we are not giving them greed 😂.
The Buddha said that when we give food to others, we are giving them life, beauty, happiness, strength, and eloquence.
Because after they eat the food, they can sustain their lives, have a radiant complexion, feel content and happy, have physical strength, and have agile minds.
When such good karma matures, the Buddha said we will reap the karmic results of longevity, beauty, happiness, strength, and eloquence (Ref. AN5.37).
This is good karma!
If we give overly delicious food to monastics, will it make them indulge in sensual pleasures, thus creating bad karma? 😂
Of course not!
The Buddha once said that when we give agreeable things to others, the result will be that we receive agreeable things.
The Buddha added: Giving what is best yields the best results (AN5.44). This is supremely good karma!
If we give the highest quality food to monastics, how they choose to use it is their own business. If they are truly diligently practicing, wouldn't they know how to exercise discretion? They are not children anymore; they naturally understand what should and shouldn't be done.
If we, due to such misunderstandings, give inferior food to monastics, what will happen?
We will also receive inferior things in the future! Hahaha!
In fact, when we give food, drink, clothing, means of transport, flowers, incense, ointments, bedding, lodging, and lamps to others, the Buddha said there is no problem with this; rather, it is a cause for wealth (MN135).
These are all necessities of life. Giving these is completely without issue.
However, when it comes to giving other non-essential sensual enjoyments, there is somewhat of a gray area.
Sometimes we must consider with wisdom.
We give gifts to bring happiness to others, but will others truly gain long-term benefit and happiness from our giving?
For example, if we buy someone a top-tier bottle of red wine costing a million. What do we expect will happen after they drink it? 😂
Their mind will become flooded, they will sink into sloth and torpor, lose wisdom and mindfulness, do all sorts of foolish things, harming both themselves and others.
So, when this karmic result of giving matures, what do we expect will happen to us? Of course, we will 'consume' what we gave to others 😂—someone will give us alcohol, our minds will become flooded, we will sink into dullness and drowsiness, our wisdom will be taken away, we will do all sorts of foolish things, harming both ourselves and others.
Therefore, we must use wisdom to consider whether our giving will bring benefit or harm to others.
There is a story like this:
An acrobatic performer thought that because he brought joy to others through his performances, he would be reborn in a heavenly realm after death.
The Buddha refuted this, saying that because his performances incited more greed, hatred, and delusion in beings who were not yet free from them, and because he himself became intoxicated and heedless, and made others intoxicated and heedless, due to this bad karma, he had the chance to be reborn in hell after death (SN42.2).
How does the commentary explain this?
It says these performers put on shows like spitting five-colored threads from their mouths, summoning wind and rain, and other performances associated with sensual pleasure, causing people's greed to increase.
Or they display acts like cutting off hands and feet, causing people to develop fear and other forms of hatred.
Or they perform tricks like turning water into oil or oil into water, deceiving and confusing the audience, making them increase in delusion and restlessness.
Therefore, sponsoring others to watch such performances is not good giving.
After watching, others will have their greed, hatred, and delusion nurtured, increasing mental confusion.
When the karmic fruit matures, we also have the chance to receive the same thing—our minds will become restless.
Regarding sponsoring others to watch movies, Ajahn Suchart said: *"that is good kamma, you are giving dana. When you take children to zoo or to movie, you are giving them happiness, there is nothing wrong with that"*
But of course, it also depends on what movie it is.
Some are horror movies. If we sponsor others to gain suffering and fear, what are we doing? 😂 What kind of result do we expect to receive?
Some movies have strong educational value and can elevate our wholesome qualities—they do exist. For example, *"The Story of the Buddha"* can inspire faith and joy in the Dhamma.
These kinds of movies are worth treating others to.
Giving songs, dances, and music to others also depends on the recipient. If the recipient is a Buddha or an Arahant who has already abandoned greed, hatred, and delusion, listening to music has no side effects for them.
Several texts mention that some great elders during the Buddha's time, in past lives, had offered songs, dances, and music to Paccekabuddhas, Buddhas, etc. Because of this good karma, they attained great glory and planted the seeds for liberation. This is not unheard of (AP1.114, 1.116, 1.118, 1.191, 1.411, 1.434).
But if we give songs, dances, and music to ordinary people, for example, concert tickets, guess what they will do at the concert? 😂 Surely everyone will become like madmen, shouting and screaming.
Therefore, before giving, we must carefully consider with wisdom.
The best giving, of course, is guiding others to perform good deeds, practice generosity, observe precepts, and meditate! For example, sponsoring them to attend meditation retreats. The benefits are boundless.
But not everyone is receptive. For instance, if we only allow our children to meditate at home, would they listen to us? 😂 Sooner or later, they will turn against us!
Our children may not share the same views and wisdom as us.
At most, we can give them pocket money and let them decide how to use it themselves, to avoid conflict.
But generally speaking, guiding them to give, observe precepts, and meditate is of the greatest benefit to them.
具備四不壞凈的初果聖者 A Stream-enterer possesses the four factors of stream-entry
具備四不壞凈的初果聖者 A Stream-enterer possesses the four factors of stream-entry
一位初果聖者，是具備四不壞凈的
就是對佛陀的證悟確信
對佛法確信
對聖僧眾的存在確信
而且，他們具有不破的戒德、道德，不會傷害自己和別人（Ref. SN55.1）
在其他經文裡，佛陀把第四個不壞凈描述為慷慨布施
就是初果聖者不會吝嗇，準備好回應別人的乞求，即使自己獲得任何少量的東西，他們也樂於再把他們繼續分享出去。他們的心量非常寬廣，所有自己的資產自他們證悟的一刻起，已經不再屬於自己的了，而是與全世界具戒、善法者（即良好修行人）共有的。他們一切資產都可以被施捨出去給有德的比丘僧人。 （Ref. SN55.6）
文頌大長老曾說：‘如果我知道對方是初果聖者，我不會叫他們參與累積功德的善舉。因為初果聖者。知道如何去累積功德，我不需要告訴他們什麼應該做。他們自己會去做。如果我叫他們去參與累積功德的善事，他們有可能會傾家蕩產，無餘付出。初果聖者不怕貧窮。有時，他們累積功德的程度如此驚人，以至於諸天神都會感到不適，並且協助他們，使他們變得富有。初果聖者的貧窮是短暫的。’
所以其實初果聖者是蠻難聚財的😂 就是所謂的財來財去。但當一個人的心那麼高尚時，也沒有人捨得讓他們貧窮了
如果誰想成為初果聖者，那就要學習他們，讓心貼近他們
A Stream-enterer (the first stage of enlightenment) possesses the four factors of stream-entry:
They have unwavering confidence in the Buddha's enlightenment,
Unshakable confidence in the Dhamma,
Unshakable confidence in the existence of the Noble beings,
And they possess unbreakable virtue and precepts, never harming themselves or others. (Ref. SN55.1)
In other suttas, the Buddha describes the fourth factor as generosity.
A Stream-enterer is free from stinginess, always ready to respond to the requests of others. Even if they acquire only a small amount, they are happy to share it again. Their hearts are so expansive that from the moment of their realization, all their possessions no longer belong solely to them but are shared possessions of all virtuous practitioners in the world. All their assets can be given away to virtuous monks. (Ref. SN55.6)
Luang Pu Boonsong once said: "If I knew someone was a Stream-enterer, I would not ask them to participate in merit-making activities. Because Stream-enterers know how to accumulate merit, I don’t need to tell them what to do. They will do it themselves. If I were to ask them to engage in merit-making, they might give away everything they have without hesitation. Stream-enterers are not afraid of poverty. Sometimes, the extent of their merit accumulation is so astonishing that even the devas feel uneasy and will assist them in becoming wealthy. The poverty of a Stream-enterer is only temporary."
So, Stream-enterers actually find it quite difficult to accumulate wealth 😂—it’s what we call "easy come, easy go." But when a person’s heart is so noble, no one would want to see them remain in poverty.
If anyone wishes to become a Stream-enterer, they should learn from them and align their hearts with theirs.
《Those who give 那些布施的人》
《Those who give 那些布施的人》
「常行布施之人，非但不會貧窮匱乏、乞食於人，反而能圓滿積聚財富，安樂豐足。
而那些慳吝不捨、貪求無度，從未修善布施者，縱然獲得再多，亦因內心不知足而猶覺貧乏；反之，樂善好施者，即便所得不多，卻因心懷知足而感豐饒——此皆布施功德之力加持，令其今生來世皆得安穩，無有憂惱。」
"Those who frequently make merit and give alms, far from suffering poverty and having to beg from others, will instead find themselves able to acquire wealth and possessions abundantly, living in comfort and happiness.
On the other hand, those who are stingy, hoarding constantly without ever practicing generosity, instead of becoming wealthy, will never have enough—even when they gain much, it feels like little due to their discontented minds. Yet those who practice giving, instead of falling into poverty, will always have enough to get by; even when they receive little, it feels like much because of their contentment. This is the power of the fruit of generosity, ensuring freedom from hardship in this life and lives to come."
— Ajahn Singthong Dhammavaro
Wat Pa Kaew Chumpon, Sawang Daen Din District, Sakon Nakhon Province
cred. to Dhamma by Ajahn Golf 阿贊高爾夫法語
貪污賄賂 Corruption and bribery
貪污賄賂 Corruption and bribery
布施是四攝法之一，即和人建立關係，維持良好關係的方法之一
也是被諸善人稱讚的善法之一
但是，小心不知不覺間翻轉成惡業，犯上貪污賄賂的罪行，然後被關進監牢哦😂
原來不止是政府、公營機構，私營機構也是如此
不能未經主事人的許可而能接受利益，從而在公事上回報對方
貪污和賄賂是不善法、惡業
為什麼？ 因為影響了一個人做決定時的公正性
心那時一定受貪、嗔、癡、恐懼所蒙蔽和動搖
例如如果我們報讀學校，於是帶了許多現金去校長那裡希望能夠取錄兒子。這已經構成賄賂了！ 因為校長只是學校的僱員和代理人，而不是主事人。向他提供利益而誘使他以職權作出回報，這便是行賄的行為
過時過節送大閘蟹、鮑魚、山珍海味等等給兒子的老師以表謝意，不會有問題吧？不一定哦！如果向老師送禮是為了讓子女在學校獲得老師的特別照顧或優待，已經可能違法。
吶吶吶，那些茶樓裡塞錢給侍應的行為啊，其實都可能違法的😂
別人請我們吃飯也要小心。例如我們是政府部門的員工，在代表部門接受供應商和承辦商過分奢華的款待，雖然未必違法，但已經讓部門尷尬，有機會要接受紀律處分的。
我們是私營公司的員工，然後那些承辦商和我們交朋友，然後邀請我們吃大餐；違不違法是一回事，但應不應該又是另一回事😂
不怕招人話柄嗎？😂
所以有時是非是自己的貪嗔癡---尤其是貪心造成的😂
當然，每個國家的法律也不一樣
但貪污仍是惡業，無關法律
佛教徒應以初果聖者、二果聖者、三果聖者、阿羅漢作為榜樣
他們是太陽，不是黑洞
只是給出去，而不是吸進來的
尤其是政府官員，心靈素質不高，沒有戒沒有法真的不要做了
因為名譽地位權力越升得高，一跌下來會死人的，要自殺的！
我們看啊，有多少高官因為貪小便宜，貪污受賄，而鋃鐺入獄
政府官員永遠都只能施，不能受的！
如果以布施付出、持戒、禪修為樂；那將很穩妥
更多內容請參考 ICAC
https://www.icac.org.hk/icac/smart/tc/index.html
Giving (Dāna) is one of the Four Methods of compilation (Saṅgahavatthu)—a way to build and maintain good relationships with others.
It is also one of the wholesome deeds praised by many virtuous people.
However, be careful not to unknowingly turn it into bad karma by committing acts of corruption and bribery, which could land us in jail 😂.
Turns out, this doesn’t only apply to government and public institutions—private organizations are no exception.
We cannot accept benefits without the permission of the principal and then reciprocate in official matters.
Corruption and bribery are unwholesome deeds—bad karma.
Why? Because they compromise a person’s impartiality when making decisions.
The mind, in such moments, is certainly clouded and swayed by greed, hatred, delusion, or fear.
For example, a mother brought a lum sum of money to the principal, hoping he would accept her son.
But this already constituted bribery!
Because the principal is merely an employee and agent of the school, not the principal authority. Offering him benefits to induce him to use his authority in return is an act of bribery.
What about giving gifts l to our child’s school teacher during holidays to express gratitude? Is that okay?
Not necessarily! If the purpose is to gain special treatment or favors for our child at school, it might already be illegal.
And hey, those acts of slipping money to waitstaff in Chinese Restaurants? They might actually be illegal too 😂.
A chef orders meat from a supplier, and when the supplier delivers the goods, he gives the chef some money, hoping to secure continued business.
This is already problematic! If we want to accept benefits, we must obtain our employer’s consent.
Moreover, if business depends on bribery, and stops when no money is given, it’s unfair to other suppliers.
We also need to be cautious when others treat us to meals.
For example, if we are civil servants and accept excessively lavish hospitality from suppliers or contractors on behalf of our department, it may not necessarily be illegal, but it could embarrass the department and lead to disciplinary action.
If we are employees of a private company, and contractors befriend us and invite us to fancy dinners—whether it’s illegal is one thing, but whether it’s appropriate is another 😂.
Aren’t we afraid of giving people something to talk about? 😂
So sometimes, gossips are arisen by our own greed, hatred, and delusion—especially greed 😂.
Of course, laws vary from country to country,
but corruption remains bad karma, regardless of the law.
Buddhists should take inspiration from the Stream-enterers, Once-returners, Non-returners, and Arahants—
They are like the sun, not black holes.
They only give, not take.
Especially for government officials—if our mental qualities are not high, and we lack precepts and Dharma, it’s better not to take the job.
Because the higher we climb in fame, status, and power, the harder we fall—it can be deadly, even leading to suicide!
Look how many high-ranking officials have ended up in prison because they engaged in corruption, or accepted bribes.
Government officials should always give, never receive!
If we find joy in giving, observing precepts, and meditation—that will keep us safe.
for more information, please take referece to ICAC
帮助一人剃度就有一劫的功德
帮助一人剃度就有一劫的功德
诸位佛弟子，有特殊的功德。因为在之前的剃度沙弥，驱除厄运仪式的第二天，阎罗王和判官前来，
祂们说：“像这样做功德去驱除厄运的人，那意味着必须剃度至少超过100位沙弥。”
(Wat Thasung的驱除厄运的仪式，便是如之前文章提到的，让大家去做大功德，以大善业超过恶业，善行的力量赶超厄运)
如果连续三年去做，那个人的名字将不会出现在地狱名册中，并会被划上蓝色的下划线。
那意味着，如果有蓝色划线，祂说，做这种善事的人有很多的功德，拥有很高的功德力，即
1. 供养僧众
2. 持戒
3. 修习禅定
为了世界不被伤害，法不被破坏，帮助学生也是智慧波罗密。帮助学生这个是智慧波罗密，此外还有：
4. 佛教里剃度沙弥和比丘尼。
祂说，剃度一位沙弥的功德，每位出资剃度沙弥的人都会获得一劫的功德。剃度一位沙弥的功德可以在天界或梵天界停留一劫。
如果是100位沙弥，那便是100劫。如果超过100位沙弥，那就超过100劫。如果这样做3年，假设每年剃度100位沙弥，那么每个人将获得300劫的功德可以在天界或梵天界停留。
祂说，像这样有强大福德的人，不能让他们先下地狱，除非他们过去所做的罪行是Anantariya-kamm (五逆重罪，五无间罪)。“Anantariya-kamm”指的是“严重的罪行”，即
1. 弑父
2. 弑母
3. 杀害阿罗汉
4. 伤害佛陀，使佛陀流血
5. 让僧团分裂
如果有这五种罪，就无法挽回。如果没有这五种罪，其他罪再怎么严重也没关系。祂说，当人要死时，天神必须扶持。“天神扶持” 意味着让他先升天。当临死时，天神会介入罪业的进入，将罪业赶出去。
他将会看到天神的形象，看到梵天的形象，或者看到Phra (佛陀圣僧)的形象，任何一种。看到天神也好、看到梵天也好、看到Phra也好。每个人都无法下地狱，都将去天界。
摘自 龙婆Lersi Lingdam Wat Thasung
《父亲教导孩子》第13册，第278页
應該布施去哪裡？ Where should we give?
應該布施去哪裡？ Where should we give?
如果我們問，應該布施去哪裡？
佛陀的答案是什麼？‘您歡喜的對象。’
所謂您開心就好😂 做人最重要開心，如果做善事做得不開心，不如不做。
隆波帕默曾說過，泰國廟裡，有些人總喜歡塞捐款信封給別人，然後說，‘不放也不行。問說有得功德嗎？沒有得，因為心不滋潤。功德是快樂的同義詞，如果做了之後沒有快樂，別做。那個是不行的。有機會去做就做，但別讓自己受苦’
佛陀再說，但布施去哪裡有大果報呢，又不同～
佛陀說，對有道德的人作布施，那會有大果報
然後便開示，如果出現戰爭，我們會派一個膽小、 不精於戰爭的人去作戰嗎？當然不！
但我們會派一個勇敢、 精於戰爭的人去作戰。
同樣地，假如一個人捨棄了內心的煩惱，具備德行，布施給他就會有大果報（Ref. SN3.24 ）
從功利的角度去看，我們布施給一位修行人，會為自己帶來未來無量的快樂和繁榮
但如果我們從修行、 公正和無私的角度去看，這些德行崇高的人比起其他眾生，更值得受我們的供養和布施。
比如說，我們布施給貓貓狗狗，這很好，絕對沒錯～
但如果我們能夠窺探他們的內心，就會發現他們的心比許多人都要低劣。他們的生命只有吃、 交配、 睡覺、 玩；隆波帕默說走神迷失是動物心的常態
我們布施給一個沒品的人，過後我們發現他原來那麼沒品；我們也會後悔的
但如果一個人完全無私，行為無任何過失，充滿慈悲；那麼任誰都會想一直布施給他們。為什麼？因為欣賞他的美德，他值得如此的對待
如果我們布施給整個僧團，讓僧侶人可以專心修行、 去除自己的煩惱----就這樣護持一個能夠啟發世人的團體；那個價值和意義就更大
世俗人布施，多數出於功利、 面子和責任
修行人布施，有時是出於慈悲，有時是出於公正，有時是出於削減自己煩惱的考量
但最重要是什麼？您開心就好😂
If we ask, where should we give or make offerings?
What is the Buddha's answer? ‘To those whom you delight in.’
In other words, as long as you’re happy 😂. The most important thing in life is to be happy. If doing good deeds doesn’t bring you joy, it’s better not to do them.
Luang Por Pramote once said that in Thai temples, some people like to push donation envelopes into others’ hands and, ‘You can’t refuse. But when asked if there’s any merit, the answer is no, because the mind isn’t refreshed. Merit is synonymous with happiness. If you don’t feel happy after doing it, don’t do it. That’s not the way. If there’s an opportunity to give, do it, but don’t make yourself suffer.'
The Buddha then said, but where should offerings be made to bear great fruit? That’s different—
The Buddha said, making offerings to virtuous people will bear great fruit.
He then gave this teaching: If a war breaks out, would we send a cowardly, unskilled warrior to fight? Of course not!
Instead, we would send a brave and skilled warrior to battle.
Similarly, if someone has abandoned inner defilements and possesses virtue, offering to them will bear great fruit (Ref. SN3.24).
From a utilitarian perspective, making offerings to a practitioner will bring us immeasurable happiness and prosperity in the future.
But if we look at it from the perspective of practice, fairness, and selflessness, these virtuous individuals are more deserving of our support and offerings than other beings.
For example, giving to cats and dogs is good—absolutely nothing wrong with that.
But if we could peer into their minds, we’d see that their hearts are baser than many humans’. Their lives revolve solely around eating, mating, sleeping, and playing. Luang Por Pramote said distraction and delusion are the norm for an animal’s mind.
If we give to someone with poor character and later discover how unvirtuous they are, we’ll regret it.
But if a person is completely selfless, free from any wrongdoing, and full of compassion, then everyone would want to keep giving to them. Why? Because we admire their virtue—they deserve such treatment.
If we make offerings to the entire monastic community, enabling monks to focus on their practice and rid themselves of defilements—thereby supporting a community that inspires the world—the value and significance become even greater.
Worldly people usually give out of benefits, face, or obligation.
Practitioners give sometimes out of loving kindness, compassion, sometimes out of fairness, and sometimes to reduce their own defilements.
But what’s most important? As long as you’re happy 😂.
《功德不是用錢買 merits cannot be bought》
《功德不是用錢買 merits cannot be bought》
“…Merit cannot be purchased with money or obtained from anywhere.
Merit arises from generosity and sacrifice.
Craving, anger, ignorance, and stinginess are obstacles;
true merit comes from giving.
Let everyone remember this…”
“…功德不是用錢去買的，也不會從任何地方獲得。
功德來自於施捨和犧牲。
貪婪、憤怒、無知和吝嗇都是障礙；
真正的功德來自於施予。
讓每個人都記住這一點…”
-----Luang Pu Awarn Khemako
cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ
LOL
LOL
這個是什麼字來咖？
哦，原來是時下年輕人的潮語 LOL ，英文是 Laugh out loud ；即大聲地笑出來
L和L 中間夾著了一個O ，讓它變成了笑聲
如果我們行善時善心之中夾雜著不善心，那這就會成為敵人的笑聲，他們不得不 LOL 出來了
是什麼意思？
如果我們布施的時候，對因果沒有信心，對行善沒有信心；那麼將來果報成熟時我們就會長得很醜
如果我們布施時不恭敬，那麼將來果報成熟時我們的妻兒隨從都不想聽我們話
如果我們布施後後悔或者還執著那個禮物，那麼將來果報成熟時我們就會有福享不得，雖然有許多錢，但不會捨得用
如果我們布施時是傷害別人的話，例如偷錢來布施的話，那麼將來果報成熟時我們雖然有錢，但也會因無妄之災而遭受很大的財務損失（Ref, AN5.148）
所以我們的敵人見我們做善事夾雜著惡業，就會 LOL 出來
如果我們布施純粹為了削減自己的自私，出於慈悲心；那麼敵人便 LOL 不出.....
What Does This Word Mean?
Oh, it's modern slang—LOL, short for "Laugh Out Loud" in English
Between the two Ls, there's an O, making it laughter.
Similarly , if our good deeds are mixed with unwholesome intentions, it becomes laughter for our enemies—they can't help but LOL at us!
What Does This Mean?
If we give without faith in kamma, or without confidence in doing good, the karmic result will be ugly appearances in the future.
If we give disrespectfully, the result will be disobedient spouses, children, and followers.
If we regret our generosity or cling to what we gave, the result will be wealth we can’t enjoy—having money but being too stingy to use it.
If we give by harming others (e.g., stealing to donate), the result will be financial loss through unexpected disasters, despite having wealth. (Ref: AN 5.148)
That’s why our enemies LOL when they see us mixing good deeds with bad karma.
But if we give purely to reduce our selfishness, out of true compassion, then our enemies can’t LOL
《做善事要留意的事》"Important Considerations When Doing Good Deeds"
《做善事要留意的事》"Important Considerations When Doing Good Deeds"
《做善事要留意的事》
要去做好事做善事，有機會去做布施就去做布施，但別讓自己受苦和困難
別傷害自己，也別傷害別人
有的人做布施，但是傷害別人
有的人到了供僧的時候，不斷地給別人結緣信封，一個一百的話月薪都快要用完了
當時月薪也不多，十二個信封就已經很困難了。
這個就已經在傷害別人，不放也不行。問說有得功德嗎？沒有得，因為心不滋潤。功德是快樂的同義詞，如果做了之後沒有快樂，別做。那個是不行的。
有機會去做就做，但別讓自己受苦
任何的好事善事有機會做，別等到從別人那裡接受功德迴向。現在的時代已經沒有子女去給我們做功德了，即便有子女，他們也沒有興趣做了。
所以必須要自己做
現在流浪的鬼特別多，沒得吃，很困難。
....
壞事即便有機會做也不要做，這樣我們當下就有快樂
一旦我們有困難，別人和天神就會來幫忙
有時候，今天應該要做什麼？就會自然知道。
----隆波帕默
2025.05.25
"Important Considerations When Doing Good Deeds"
When performing acts of kindness or making offerings, seize every opportunity to give—but never at the expense of causing yourself or others suffering.
Some people give in ways that harm others. For example, during monk-offering ceremonies, they insist on giving red envelopes (100 baht each) until their monthly salary is nearly depleted. With already modest incomes, twelve envelopes become a genuine hardship. This pressures recipients and creates discomfort. Is there merit in such giving? No, because the heart lacks mosture. Merit is synonymous with happiness—if an act brings no joy, then don't do it
Give when you can, but never force yourself into hardship.
Don’t wait for others to dedicate merit to you. In this era, even if you have children, they may not perform merit on your behalf. You must create your own.
Nowadays, wandering ghosts abound—starving, struggling.
...
As for misdeeds, even if the opportunity arises, avoid them. True happiness lies in restraint.
When we face difficulties, people and deities will naturally extend help.
Sometimes, you’ll just know what needs to be done today, but you naturally know
— Luang Por Pramote
25 May 2025
《布施的精髓 The essense of giving》
《布施的精髓 The essense of giving》
Dāna (generosity) manifests in countless forms,
but its essence lies in one thing:
a sincere intention to wish others well.
Whether the gift is small or large,
coarse or refined—
what matters is the heart behind it.
This noble intention itself
is the greatest offering.
Thus does dāna bear true fruit—
as nourishment for the spirit,
drawing loved ones closer..."
布施之法，雖有無量方式，
然其真諦唯在一念——
至誠利他之心。
所施或微或巨，
或糙或精，
皆非關要。
因善意本身，
已是無上供養。
是故布施的真實利益是——
滋養性靈，
拉近喜愛者之間的距離..
— Dharma Teaching
Venerable Luang Pu Tes Tesrangsī
Wat Hin Mak Peng, Si Chiang Mai, Nong Khai
cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ
李嘉誠 Mr. Lee Ka shing
李嘉誠 Mr. Lee Ka shing
對於香港首富李嘉誠先生；有些人愛，有些人恨
這是正常的，我們每個人都有人愛和恨
但李嘉誠先生熱心公益是無容置疑的
一個施主是很有魅力的
佛陀曾說，
假如一個人賺到錢後，以財富來尊敬布施給父母。他的父母便會以善意憐憫他：‘願你長壽啊！’ 被父母憐憫的人只會增長，不會減損
假如一個人賺到錢後，以財富來尊敬布施給妻兒、子孫、傭人。他的妻兒、子孫、傭人便會以善意憐憫他：‘願你長壽啊！’ 被妻兒、子孫、傭人憐憫的人只會增長，不會減損
假如一個人賺到錢後，以財富來尊敬布施給鄰居和同事。他的鄰居和同事便會以善意憐憫他：‘願你長壽啊！’ 被鄰居和市民憐憫的人只會增長，不會減損
假如一個人賺到錢後，以財富來尊敬布施給天神。天神便會以善意憐憫他：‘願你長壽啊！’ 被天神憐憫的人只會增長，不會減損
假如一個人賺到錢後，以財富來尊敬布施給出家人。出家人便會以善意憐憫他：‘願你長壽啊！’ 被出家人憐憫的人只會增長，不會減損
假如任何人具備這五個素質，就只會預期增長，而非漸損（AN5.58）
李嘉誠先生發跡以來一直做了許多善事
捐助了醫療儀器給不同醫院和大學
捐助醫療基金
捐助醫院
支援救疫
賑災
捐助教育基金
捐助給低收入人士
捐助基層膳食
起廟、 布施給出家人....
許多許多：
https://www.lksf.org/timeline/?lang=hk
結果？ 大家看看， 有許多人就如佛陀所說那樣，都祝福李嘉誠先生健康長壽
一個人要得到別人喜歡和愛戴，並不是透過佔便宜和掠奪，而是透過付出和施捨...........
Regarding Hong Kong's richest man, Mr. Li Ka-shing; some love him, some hate him.
This is normal; each of us has people who love and hate.
But Mr. Li’s dedication to philanthropy is beyond doubt.
A benefactor is very charming.
The Buddha once said,
If a person earns money and uses that wealth to honor and give to their parents, their parents will wish him well: ‘May you live long!’ A person who is blessed by their parents will only increase, not diminish.
If a person earns money and uses that wealth to honor and give to their wife, children, descendants, and servants, they will wish him well: ‘May you live long!’ A person who is blessed by their family will only increase, not diminish.
If a person earns money and uses that wealth to honor and give to neighbors and colleagues, they will wish him well: ‘May you live long!’ A person who is blessed by their neighbors and community will only increase, not diminish.
If a person earns money and uses that wealth to honor and give to deities, the deities will wish him well: ‘May you live long!’ A person who is blessed by the deities will only increase, not diminish.
If a person earns money and uses that wealth to honor and give to monastics, the monastics will wish him well: ‘May you live long!’ A person who is blessed by the monastics will only increase, not diminish.
Anyone possessing these five qualities can only expect growth, not decline (AN5.58).
Since Mr. Li Ka-shing's rise, he has done many good deeds:
He has donated medical instruments to various hospitals and universities,
Contributed to medical funds,
Donated to hospitals,
Supported epidemic relief,
Provided disaster relief,
Contributed to education funds,
Donated to low-income individuals,
Provided meals for the underprivileged,
Built temples, and offered to monastics...
So much more:
https://www.lksf.org/timeline/?lang=hk
What’s the result? As everyone can see, many people, as the Buddha said, wish Mr. Li health and longevity.
To gain the affection and admiration of others, one does not do so through taking advantage or plundering, but through giving and charity...
Image credit: 香港01
🟠法布施的功德The Merit of Dhamma Giving🟠
🟠法布施的功德The Merit of Dhamma Giving🟠
法布施是加速原有波羅蜜的行為，
使其更快清晰明亮。
因為法布施有極大的功德，
即我們應該得到的果報，
原本是(要等）10年，
可能縮減為3年，
功德極大。
摘自 龍婆Lersi Lingdam Wat Thasung
Watthasung官方首頁
Dhamma giving accelerates the existing paramitas,
making them clearer and brighter more quickly.
Because Dhamma giving carries immense merit,
the results we should attain,
which were originally 10 years,
may be reduced to 3 years,
showing tremendous merit.
Excerpted from Teacher Lersi Lingdam, Wat Thasung
Official Website of Watthasung
#听僧说
🟠 給予佛法作為布施，勝於一切布施 🟠🟠 Giving the Dharma as a donation is superior to all donations 🟠
🟠 給予佛法作為布施，勝於一切布施 🟠🟠 Giving the Dharma as a donation is superior to all donations 🟠
🟠 Giving the Dharma as a donation is superior to all donations 🟠
Sapphathanang
Thammathanang
Chinati
Giving the Dharma as a donation
is superior to all donations.
This means that
whatever you donate,
it cannot compare to the donation of the Dharma.
This donation of the Dharma
is the embodiment of wisdom.
Ordinary donations and offerings to the monastic community
are the cause of material wealth.
Precepts are the factors that generate happiness.
Moreover, this donation of the Dharma
is the cause that gives rise to wisdom.
Excerpt from Luang Por Lersi Lingdam, Wat Thasung
"Teachings of Luang Por Wat Thasung,"
Issue 50, Page 23
#Listening to the Monks
🟠 給予佛法作為布施，勝於一切布施 🟠
Sapphathanang
Thammathanang
Chinati
給予佛法作為布施，
勝於一切布施。
這意思是，
你所作的每一樣布施，
都無法和法布施相比。
這法布施，
是智慧之體。
普通的布施和供養僧團，
是非常富有，財產生起的原因。
戒律，
是令快樂生起的因素。
以及，這法布施，
是令智慧生起的原因。
摘自 龍婆Lersi Lingdam，Wat Thasung
《龍婆Wat Thasung的教導》，
第50期，第23頁
#听僧說
剃度僧人的功德
剃度僧人的功德
现在先讲功德，剃度僧人的功德，和一直以来听到的不太一样呐！祂说道 (用尊称，没说名字，但一般这时便是指原初佛)：
帮助每位僧人剃度仪式的人，从1 萨当 (相等于1元/1毛钱) 到 20 都好，几块钱，几百万都好，都将获得功德。一位僧人，可以住在天界或梵天界 4 劫，帮助剃度的人呐。
现在，是Chao Phap (捐助者)的人，不是父亲、不是母亲，但是位Chao Phap剃度给一位僧人。会得到功德，成为天神、天女或梵天 8 劫。
如果是妻子是Chao Phap剃度丈夫，会得到功德，成为天神，成为天女，或者成为梵天12劫。祂说按这样的顺序来。
现在，我们剃度给多位僧人，像108位僧人就乘下去。
但这数字还不能采用，这是因为什么？
因为在要来开示之前，傍晚时问尊敬的祂：
那位成为Chao Phap 剃度180位僧人的人，
他会有怎样的的功德？能得多少？在天界成为天神、成为天女，还是在梵天界？几劫？
祂就说：“必须一位一位计算去。就这样就好了，成为Chao Phap的人呐，肯定可以得到12劫。然后拿 12 乘于 180 ，得到多少就随你心。”
或者问“谁是Chao Phap？”就必须答案说 “所有捐献财物来成为“Chao Phap”(捐助者)，每一个人。”
问祂说 “这样，会有一样的功德吗？”
祂说：“一样有功德，但数量不一样。剃度活动出资多的人，功德也一样的多，即计算劫相同多少，但是会富盛圆满过其他的。如果少就按照比例依序减少。
但是，大富翁这个词是肯定，如果来投生为人，一定成为大富翁，但是有着不相同财富的大富翁。初阶段小的大富翁，有着80亿泰铢以上。从那边开始依序增加，也就是说一样成为大富翁，但财富不相同。
于是，问祂说 “诚心要剃度的人，但是去募捐的人，那个人是不愿意帮忙的，只是随便帮一下，会有长达4劫的功德吗？每一位僧人。”
祂就说：“如果这样的，无法得到4劫的功德。因为无心帮忙，随便帮一下下，没有信仰。
就也将会成为好命，波罗密的人，可以成为天神、成为天女、成为梵天。如果来投身为人，也会成为富人，就像中了彩票头奖的人，中了百万金额，但一年内就用完了。
这也是因为他的福报有很多，但时间短，即在短时间内得到福报。这是随便给予的呐。
但愿意且有信仰心来给予的人，他会有福报可以成为天神、成为天女、成为梵天，每位僧人4劫。180位僧人能得到多少也都好。
如果下来到了下面(即人间)，就会永远成为大富翁。然后取决于钱多或少，但少的也会成为80亿财富的大富翁；如果(布施)多就比那个(80亿)多。”
摘自 龙婆Lersi Lingdam Wat Thasung
《佛法解脱》第 13 卷
第 132 期，第 29-30 页
🟠 Fate, Wealth, and Karmic Results 🟠🟠命運、貧富與業力果報🟠
🟠 Fate, Wealth, and Karmic Results 🟠🟠命運、貧富與業力果報🟠
🟠命運、貧富與業力果報🟠
眾所周知，龍婆為人幽默愛開玩笑。這部分的問答含有不少龍婆的幽默，望諸位分辨得出
🔹提問者：我想知道，命運或者出生的命，對人的一生有什麼重要性嗎？
🔸龍婆：如果出生的命運重要，死亡的命運也一樣重要。
死亡對出家人來說是重要的，因為有Bangsakun的機會，對吧？（Bangsakun：撿囊屍布/廢棄布料做袈裟）
必須說這是重要的。因為人的命運，出生的日月年，明確地指出會變成怎樣。其實這是婆羅門的學書，但他們對的，否則算命學早就從世界上消失了。
🔹提問者：那麼想選擇一個很好的投胎，要怎麼做呢？
🔸龍婆：可以，哪家的父親名字好，母親名字好，我們就投胎去那兒吧（笑）。
🔹提問者：然後是什麼業力讓人投生為富翁、投生為貧窮的人，是舊業嗎？
🔸龍婆：不是舊業，是我們自己想成為那樣的。
🔹提問者：這邊每一個人，所有人都想要富有呀！
🔸龍婆：不是真的，不是真的每個人都想富有。
那些人能夠工作謀生的，不去按正常的吃和用，就把錢拿去喝酒一些、調情一些、勞筋傷骨一些，是他們想要貧窮的，對吧？如果想要富有就必須節制使用。
那麼富有或貧窮這件事是布施的結果，布施是讓人擁有財富的因緣。但是布施必須看是怎樣的布施，在命運與生命方面有大功德，像供養僧團，我們供養過了。
🔶佛陀明確地說過，以真正的淨信心供養僧團的人，哪怕一生中只有一次；如果還在輪迴，還沒到涅槃，多少次都不會貧窮。🔶
🔹提問者：那會在今世結果嗎？
🔸龍婆：有，今世如果想要富有，這不難，要不要？
🔹提問者：怎麼做？
🔸龍婆：如果得到了，不要拿去吃和用（笑）。會富有到死，得十塊，留下十塊；得二十塊，留下二十塊，不吃也不用，就會多了。
這也必須考慮前世的資本（業力），只看今生的果報是不行的。
過去的如果業是不善業，業的曾偷曾盜的部分出現了、曾欺詐的部分出現了，它就會讓我們貧窮。但在那一生，如果還沒死，如果不善業的業力消退去，曾布施的果報就出現了。
因為生命沒肯定的，有些人極其貧窮，但不久就富有起來了。有些人以大富翁孩子的身份出生，但沒得吃沒得用，對吧？
🔹提問者：那些很富有的人，後來變回貧窮了是為什麼？
🔸龍婆：就是這樣了，偷盜的部分來了，那個業力來臨了。那也好，他會變得聰明起來，如果他只有富有，他就會對貧窮一無所知，他必須兩邊都學全。
摘自 龍婆Lersi Lingdam Wat Thasung
《佛法解脫》第145期，第62頁
🟠 Fate, Wealth, and Karmic Results 🟠
It is well known that the teacher is humorous and loves to joke. This part of the Q&A contains much of the teacher's humor; I hope you can discern it.
🔹Questioner: I want to know, what importance does fate or the circumstances of birth have on a person's life?
🔸Teacher: If the fate of birth is important, then the fate of death is equally important.
Death is important for monastics because there is the opportunity for Bangsakun, right? (Bangsakun: collecting shrouds or discarded cloth to make robes)
It must be said that this is important. Because a person's fate, the day, month, and year of birth, clearly indicates what they will become. In fact, this is part of Brahmin teachings, and they are correct; otherwise, fortune-telling would have disappeared from the world long ago.
🔹Questioner: So how can one choose a good rebirth?
🔸Teacher: It's possible. If a father's name is good and a mother's name is good, then we go reborn there (laughs).
🔹Questioner: And what karma causes someone to be reborn as a wealthy person or a poor person? Is it old karma?
🔸Teacher: It is not old karma; it is what we wish to become.
🔹Questioner: Everyone here wants to be wealthy!
🔸Teacher: Not really; not everyone wants to be wealthy.
Those who can work and earn a living, instead of spending normally, take their money to drink, flirt, or indulge, they are choosing poverty, right? If they want to be wealthy, they must exercise restraint.
Thus, wealth or poverty is the result of giving; giving is the cause for acquiring wealth. However, the nature of the giving matters; there are great merits in terms of fate and life, such as supporting the monastic community, which we have done.
🔶The Buddha clearly stated that those who support the monastic community with genuine faith, even if only once in their lifetime; if they are still in samsara and have not reached nibanna, they will not be poor no matter how many times.🔶
🔹Questioner: Will this result in the present life?
🔸Teacher: Yes, if you want to be wealthy in this life, it’s not difficult, do you want to?
🔹Questioner: How?
🔸Teacher: If you receive it, don’t spend it on eating and using (laughs). You will be wealthy until death; if you gain ten, leave ten; if you gain twenty, leave twenty; if you don’t eat or use it, it will multiply.
This must also consider the capital from past lives (karma); it’s not enough to look only at the results of this life.
If past karma is unwholesome, the parts that have stolen or cheated will appear, leading to poverty. But in that life, if one has not died, and if the unwholesome karma diminishes, then the fruits of past giving will appear.
Because life is uncertain, some people are extremely poor but soon become wealthy. Some are born as children of wealthy families but have nothing to eat or use, right?
🔹Questioner: Why do those who are very wealthy become poor later?
🔸Teacher: That's how it is; the part of stealing comes in, and that karma manifests. That’s good; they will become wise. If they are only wealthy, they will know nothing of poverty; they must learn from both sides.
Excerpted from Teacher Lersi Lingdam, Wat Thasung
"Teaching of Liberation," Issue 145, Page 62
#听僧说
《所有偉大的人都是施予者》<All Great people are givers>
《所有偉大的人都是施予者》<All Great people are givers>
<All Great people are givers>
Luang Phor is now going to walk around and take care of everyone.
All of you must also give warmth and care to others.
The Buddha is someone who gives.
Jesus is someone who gives.
Allah is someone who gives.
All the great kings are givers.
Government officials and politicians are supposed to be givers—people who are selfless.
Monastics are also givers, those who live with self-sacrifice.
If we do not give, if we are not selfless,
Then we are people without morality, without Dhamma.
Without morality, we cannot have stillness.
Without stillness, we have no wisdom.
We’re left only with ‘self’—clinging to ego.
----Luang Por Ganha
April 30, 2025
《所有偉大的人都是施予者》
隆波現在要四處走動，照顧每個人。
你們所有人也必須給予他人溫暖和關懷。
佛陀是施予者。
耶穌是施予者。
真主是施予者。
所有偉大的國王都是施予者。
政府官員和政治家應該是施予者——無私的人。
出家人也是施予者，過著自我犧牲的生活。
如果我們不施予，如果我們不無私，
那麼我們就是沒有道德（戒）、沒有法的人的。
沒有戒，我們無法擁有定。
沒有定，我們就沒有智慧。
我們只剩下「自我」——緊緊抓住自我。
---- 隆波甘哈
2025年4月30日
"Different Attitudes in Giving"《不同布施的心態》
"Different Attitudes in Giving"《不同布施的心態》
《不同布施的心態》
大家是用什麼的心態來布施的？
佛陀開示說原來用什麼的心態來布施，是會影響果報哦～
有些人布施是帶有貪欲的，想要果報的。例如布施前就已經在想：‘我做這個布施，是為了死後能享用福報的。’ 以這樣的用心來做布施，功德還是有，但是是最小的。當這個業在臨終時成熟，就會投生到欲界最底層的四天王天。
有些人布施，僅僅是出於‘布施是好的’ 而做。這是因為尊重聖賢的教導而行善。帶著這樣的用心而造下的布施業，當在臨終時成熟，就會投生到欲界第二層的三十三天。
有些人布施，是因為父母或者祖先一直在做，所以自己因為慚愧，羞恥於忽略傳統，害怕被指責，所以依循傳統行善布施。慚愧是比尊重更高層次的心來哦！隆波帕默曾說關於持戒，’ 我們不破戒，是因為聽到佛陀教導破戒不好，所以不去做。但天神比這更進一步，他們不破戒，是因為他們具有慚愧（Hiri-Ottappa），這是天神的法則，稱為天法‘ 所以因為慚愧於疏忽布施而做的布施，那個功德更大。當這個業在臨終時成熟，就會投生到欲界第三層的夜摩天。
有些人煮了東西或者擁有某些東西，但發現別人沒有，於是會想：‘我有他沒有，如果我對沒有的人不布施的話就不太合適‘ 。這是更大的格局，像是有一種幫助世人的社會責任在裡面。 根據Luang Por Lersi Lingdam 的教導，一般具備圓滿功德的菩薩們，菩薩還未抵達涅槃的父母，或者是初果以上的聖者，才有資格上去這一層天。 因此是那些有菩薩心腸的大善人，才可以上去的。 而抱著我有你沒有，所以我有責任要布施給你， 然後把自己夠用之外的全部布施出去，當這個業在臨終時成熟，就會投生到欲界第四層的兜率天。
有些人布施，是效法那些古代的智者仙人行布施。義註解釋，他們就是會對應該供養的人行布施。這是更高的格局。 就是替天行道，公正的用心：你是有德者，所以我應該褒揚你的良善，你的功德。所以相比於那些大惡棍，我選擇布施給你。當這個業在臨終時成熟，就會投生到欲界第五層的化樂天。
有聽過‘助人為快樂之本‘嗎？ 這是更高的格局，’自我‘更少的用心。 當布施時，心會明亮乾淨，生起喜悅，純純地去行善，快樂地行善。當這個業的在臨終時成熟，就會投生到欲界第六層，欲界最高的他化自在天。
更高的用心是什麼？ 就是布施僅僅作為心的裝飾和資具而已。 就是布施讓心變得美麗。怎樣為之美麗？ 沒有自我自私就是美麗。 我們行善幫助別人的同時，僅僅為了去除自私，讓心好。透過不斷削減煩惱，去除自我，心會越來越乾淨和放鬆清涼，便很容易證得禪那和道果。 假如一位聖者能臨終時入定，便會往生到梵天，一直在那裡不再回來骯髒的欲界了，就在那裡享受著非常愉悅，連綿不斷的禪定之樂，連綿不斷的幸福感；並在梵天成為阿羅漢，得到最高的快樂，同時終結一切苦和輪迴。
Ref. AN7.52
"Different Attitudes in Giving"
What kind of mindset do you bring to generosity?
The Buddha taught that the intention behind giving directly influences its karmic fruit.
Some give with greed, seeking rewards. For example, they think beforehand: "I’m giving this so I can enjoy the fruits in the afterlife." While this still generates merit, it is the smallest. When this karma ripens at death, they are reborn in the lowest heaven of the sense realm—the Cātummahārājika (Realm of the Four Great Kings).
Some give simply because "giving is good." They act out of respect for the teachings of the wise. With this intention, their generosity ripens into rebirth in the Tāvatiṃsa Heaven, the second level of the sense realm.
Some give because their parents or ancestors always did so. Feeling ashamed to neglect tradition and fearing criticism, they follow it. Shame and fear for unwholesomeness (hiri-ottappa) is a higher motivation than mere respect! Luang Por Pramote once said about precepts: "We refrain from breaking them because the Buddha taught it’s wrong. But deities go further—they abstain out of innate moral shame and fear (hiri-ottappa), the ‘divine law.’" Thus, giving out of shame for neglecting generosity yields greater merit. This leads to rebirth in the Yāma Heaven, the third sense-realm heaven.
Some cook or possess something and notice others lack it. They think: "I have, they don’t—it wouldn’t be right to withhold it." This reflects a broader, socially responsible mindset. According to Luang Por Lersi Lingdam, only those with perfect virtues—Bodhisattvas, the parents of Bodhisattvas, or noble ones (ariyas) at least at the first stage of enlightenment—qualify for this rebirth. Thus, only great-hearted, compassionate beings ascend here. When such karma ripens, they are reborn in the Tusita Heaven, the fourth sense-realm heaven.
Some give to emulate ancient sages. The commentaries explain they give to those worthy of support. This is an even loftier mindset—a cosmic justice: "You are virtuous; I should honor your goodness." Compared to aiding wrongdoers, they choose the virtuous. This leads to rebirth in the Nimmānarati Heaven, the fifth sense-realm heaven.
Ever heard "Helping others is the root of happiness"? This is higher still—a selfless joy. When giving, the mind becomes bright, pure, and joyful. Such karma ripens into rebirth in the Paranimmita-vasavatti Heaven, the highest sense realm.
What’s the highest intention? Giving merely as an ornament of the heart—to beautify the mind. How? By eroding selfishness. We give to help others while purifying the heart. Through steadily abandoning defilements, the mind grows serene and cool, easily attaining jhāna (meditative absorption) or even enlightenment. If a noble one enters jhāna at death, they are reborn in the Brahmā realms, abiding there in uninterrupted bliss, free from the filth of the sense realm. There, they may attain arahantship, ending all suffering and rebirth.
Ref: AN 7.52
《幫助他人為我們帶來能量》《Helping others bring energy to us》
《幫助他人為我們帶來能量》《Helping others bring energy to us》
《Helping others bring energy to us》
Serving other people, giving your energy to somebody else, and you really are selfless and care. It is amazing that the energy you get, is a pure form of energy, not like caffeine. Service to others, giving. That really brightens up your energy.
Normally, you maybe dull, depressed, low energy. This time you are really bright and energized....
That's why, whenever you have the chance to help, to serve, to give; take it. And that means , somebody comes late for lunch, save some lunch for them, so they don't get hungry.
If they drop something, or being tired, or you find out tommorow is someone's birthday, bring them breakfast in bed. Silly things like that, why not.
----Ajahn Brahm
2019, from <7:00
https://www.youtube.com/watch?v=JRlz88M5NqQ&list=PL-E16hq8cBIqOjNNhR49EW9MJmxtd9XrT&index=9
《幫助他人為我們帶來能量》
為他人服務，將你的能量給予別人，這是真正的無私與關懷。
令人驚訝的是，你所獲得的能量是純粹的能量，與咖啡因不同。服務他人、付出，真的可以讓你的能量變得明亮。
通常，你可能會感到沉悶、沮喪、能量低下。但這時候你真的會感到充滿活力和光彩......
這就是為什麼，無論何時有機會去幫助、服務或付出時，請抓住它。
比如，有人遲到了去吃午餐，為他們留一些午餐，讓他們不會餓著。
如果他們掉了東西，或者感到疲倦，或者你發現明天是某人的生日，給他們帶早餐到床上。這些小事，為什麼不呢？
---Ajahn Brahm
2019, from <7:00
https://www.youtube.com/watch?v=JRlz88M5NqQ&list=PL-E16hq8cBIqOjNNhR49EW9MJmxtd9XrT&index=9
《如果誰想要許多功德》《If anyone wants a lot of merits》
《如果誰想要許多功德》《If anyone wants a lot of merits》
如果誰布施時想要許多功德，務必要持戒和禪修
為什麼這樣說？ 因為功德是每剎那每剎那這樣計算的
當我們生起一剎那善心，就有一份功德
當我們生起一萬剎那的善心，就有一萬份功德
例如我們平凡人布施一餐飯給一位阿羅漢，和一位有在持戒、 修行的出家人布施同一餐飯給一位阿羅漢；誰人的功德較大？
那位有修行的出家人的功德較大，而且大過我們N倍
真的？ 真的。 是有根據的。
佛陀在MN142中說， 影響布施果報的因素之一，就是布施者的德行
德行以什麼來衡量？ 以我們的正念水平來衡量，或者說正念的密集程度。
為什麼一位有在持戒、 修行的出家人功德比我們大這麼多？
因為他們有持戒。
Ajahn Suchart 曾說：【每個層次的修行都依賴於不同正念的強度。
施捨（Dana）可能不需要太多。
持戒（Sila）可能需要比施捨更多的正念。
更高的戒律需要更多的正念。
你需要更多的正念來遵守五戒。
你需要更多的正念來遵守八戒。 】
比丘們比一般持戒的在家人更加厲害，為什麼？他們有227條戒律。需要高強度的正念，才能確保自己不會破戒。
一樣地做布施。從想布施的念頭開始，到完成布施這段期間。我們籌備、 準備與落實。心生滅無限次。但不是所有的心都是用來做這一次的布施的。 一般人來說，大部份的心都是散亂的不善心；只有極小部分的心是布施的善心。
一個有持好一切戒的出家人，他的正念極強，以致做同一場布施，但他清醒的時間、 專注布施的時間、 生起有關布施的善心；是我們的無數倍。
大家說功德是否我們的無數倍？
假如加上有禪修，培育正念、 定力和智慧以去除自私心。心會更加集中，生起的善心會更多，功德再乘大N 倍。
所以假如誰真的想要功德，不要忘記要持戒和禪修。
If anyone wishes to accumulate a lot of merit when giving, it is essential to observe precepts and practice meditation.
Why do we say this? Because merit is calculated moment by moment. When we generate a moment of good intention, we gain one portion of merit.
When we generate ten thousand moments of good intention, we gain ten thousand portions of merit.
For example, if an ordinary person offers a meal to an arahant, and a monk who observes precepts and meditates gives the same meal to an arahant; whose merit is greater?
The monk who practices has greater merit, and it is many times greater than ours.
Really? Yes, really. There is a basis for this.
The Buddha said in MN142 that one of the factors influencing the results of giving is the virtue of the giver.
How is virtue measured? By our level of mindfulness, or the intensity of our mindfulness.
Why does a practicing monk have so much greater merit than us?
Because they observe precepts. Ajahn Suchart once said: 【Every level of mindfulness practice relies on the intensity of mindfulness
Dana (giving) maybe not as much
Sila (precepts) maybe need more mindfulness than Dana
The higher precepts need more mindfulness
You need more mindfulness to keep the five precepts
You need more mindfulness to keep the eight precepts】
Monks are stricter than ordinary laypeople in observing precepts. Why? Because they have 227 precepts. It requires high-intensity mindfulness to ensure that they do not break the precepts.
Similarly, when giving, from the thought of wanting to give to the completion of the act, we prepare, organize, and implement.
The mind arises and ceases infinitely.
But not all of the minds are dedicated to this act of giving.
For most people, a large portion of their minds are scattered and unwholesome; only a very small part of the mind is directed towards the wholesome intention of giving.
A monk who observes all precepts has extremely strong mindfulness, which means that during the same act of giving, the time they are clear, focused on the act of giving, and generating related wholesome minds is many times greater than ours.
Is it not true that their merit is many times greater?
If we add in meditation, cultivating mindfulness, stillness, and wisdom to eliminate selfishness, the mind will become more focused, generating even more wholesome minds , multiplying the merit by a large factor.
Therefore, if anyone truly wants merit, do not forget to observe precepts and practice meditation.
《功德：布施給壞人>動物》《Merits: Dana to Bad people> animal》
《功德：布施給壞人>動物》《Merits: Dana to Bad people> animal》
《Merits: Dana to Bad people> animal》
Devotee: It is said by the Buddha that the merits by donating to a bad person without sila is greater than that of an animal for tenfold. May I know why is it so?
Ajahn Suchart: well, very bad people can also change to become good people. Like Angulimala. The Buddha taught Angulimala to become enlightened. But animals cannot be englightened
《功德：布施給壞人>動物》
信徒：佛陀說，對一個沒有戒律的壞人布施的功德比對動物的功德大十倍。請問為什麼會這樣？
阿姜蘇差特：嗯，非常壞的人也可以改變，變成好人。就像Angulimala。佛陀教導Angulimala成為覺悟的人。但動物無法開悟。
🟠 Wealth needs to be divided into four parts 🟠🟠 財富需要劃分為四個部分 🟠
🟠 Wealth needs to be divided into four parts 🟠🟠 財富需要劃分為四個部分 🟠
🟠 財富需要劃分為四個部分 🟠
佛陀說，財富需要劃分為四個部分，即：
償還舊債，即父母和恩人，需要根據能力給予援助照顧。
成為新的債主，我們需要照顧兒女，對吧？
存好，在功德善業方面，去行善行。
丟下懸崖，即飲食。
這四個部分不可以平均分為四份，需要根據情況來分配。尤其需要關注的是“丟下懸崖”，這方面如果太少，會造成困擾，壓迫損害到自己，必須合理分配。
關於布施，佛陀說：如果壓迫損害到自己，是苦行，是在折磨自己。
此外，布施方面，佛陀讓我們也要觀察考慮，是應該給，還是不應該給。如果在惡人範圍內施予，功德會小，可能也沒有。
知道對方值得布施，我們就布施；如果不值得布施，我們就不布施。
布施後，他去喝酒，吸毒，對其他人造成危險的話，我們不施予更好。那是助長強盜，幫助小偷。
摘自 龍婆Lersi Lingdam，Wat Thasung
《佛法解脫》2524年版，第86-87頁
#听僧说
cred. to 听僧说
🟠 Wealth needs to be divided into four parts 🟠
The Buddha said that wealth should be divided into four parts, namely:
Repaying old debts, which refers to parents and benefactors; assistance and care should be given according to one’s ability.
Becoming a new creditor; we need to care for our children, right?
Saving well, which is to make merits and doing good.
throw to the cliff, which refers to food.
These four parts cannot be equally divided into four shares; they should be allocated according to the situation. Special attention needs to be given to "throw to the cliff," as having too little in this regard can cause distress and negatively impact oneself, so it must be allocated reasonably.
Regarding donations, the Buddha said: If it oppresses and harms oneself, it is asceticism and torturing oneself.
Additionally, in terms of donations, the Buddha advised us to observe and consider whether it is appropriate to give or not. If we donate within the realm of evildoers, the merit will be little or possibly nonexistent.
If we know the other party is worthy of donation, we should donate; if they are not worthy, we should refrain from donating.
If after donating, they go and drink alcohol, take drugs, or pose a danger to others, it is better not to donate. That would be aiding robbers and helping thieves.
Excerpt from Luang Por Lersi Lingdam, Wat Thasung
"Liberation through Dharma," 1981 Edition, Pages 86-87
《The merits of life liberation can extend life》放生的功德可以延長壽命
《The merits of life liberation can extend life》放生的功德可以延長壽命
放生的功德可以延長壽命
提問者：尊敬的龍婆，弟子有血液凝固的疾病，醫生說會在三天內死亡。但依靠我已經修持過的善行，然後回向所有善業功德給諸位天神和佛陀等，結果我沒死了。
孩子就感到安心，龍婆所教導的善行，龍婆所推薦的善行，孩子所遵循教導的善行，如所說的生效，不用死了，不用像醫生判斷的。因此，在這裡頂禮龍婆的恩情。
龍婆：哦！謝謝，謝謝呐。願你繼續活下去，別活太久呢叔叔，它(生命)很困難的，再過十萬年再死 (笑)。
提問者：哦… 龍婆，真奇怪呢！醫生說這時那時會死，當做功德，做善業、修習禪定，誒！就能夠延長壽命了。
龍婆：實際上，觀察看那些重病的人，他們的判斷不會錯呢。但是與寬恕布施相關的功德，能夠幫忙延長壽命。
像放生動物、放生魚，是原本要被殺的動物，對吧？我們不殺，或者我們能傷害動物，我們不做，我們避開不做，就是寬恕布施。
所以，生病的人或誰想要長壽的人 (但不超過定好的壽命)，就勤放生魚呢。
摘自 龍婆Lersi Lingdam，Wat Thasung
《佛法解脫》第94期，第8頁
《The merits of life liberation can extend life》
Questioner: Respected Luang Por, I have a blood coagulation disease, and the doctor said I would die within three days. But relying on the good deeds I have cultivated and dedicating all the merits to the deities and the Buddha, I ended up not dying.
The child felt at ease; the good deeds taught by Luang Por, the good deeds recommended by Luang Por, and the good deeds the child followed as taught have proven effective, so there was no need to die as the doctor predicted. Therefore, I bow to Luang Por’s kindness here.
Luang Por: Oh! Thank you, thank you. May you continue to live, but don’t live too long, uncle; it (life) is very difficult. Die in another hundred thousand years (laugh).
Questioner: Oh… Luang Por, it’s really strange! The doctor said I would die at this time or that time, but by doing good deeds, practicing virtue, and meditating, I can extend my life!
Luang Por: Actually, if you observe those who are seriously ill, their judgments are not wrong. However, the merits related to dana of forgiveness can help extend life.
For instance, releasing animals or fish that were originally to be killed, right? If we don’t kill them, or if we can harm animals but choose not to, we avoid doing so; that is dana of forgiveness
Therefore, for those who are ill or anyone who wishes to live long, they should frequently release fish.
Excerpt from Luang Por Lersi Lingdam, Wat Thasung
"Liberation through Dharma," Issue 94, Page 8
《For those who fear death, go release animals!》《害怕死亡的人，就去放生吧》
《For those who fear death, go release animals!》《害怕死亡的人，就去放生吧》
《害怕死亡的人，就去放生吧》
龍婆：害怕死亡的人就去放生魚吧，這樣做更好，是一種“消災解厄”。
大概一年放生一次，每次放多少只並不重要，一只、兩只、三只、大只、小只都可以。
布施動物的生命是“寬恕布施”。這樣做就可以活到壽終，有些人甚至能超過原有的壽命。
提問者：是解放動物的生命嗎？(放生)
龍婆：是！這不是小事，是很大的事。
提問者：那麼只是放生魚嗎？其他的，蛇，“Nge”（提問者口誤發音），行不行呢？
龍婆：都可以，蛇可以，“Nge”不行（笑）“Nge”長什麼樣的啊？
提問者：這下好，以後誰去找算命師說什麼這樣的禍，那樣的禍。怕死的，就去放生動物吧！然後也能延續壽命，一舉兩得。
龍婆：這樣做更好，的確不用去找算命師了。放生吧，每年用心去做。到年了，我們就去放生；或者到月了，我們就去放生。
更好的方法是每個月放生一次，讓心專注在那邊（放生這件事）。到月底，月初我們就放生魚，一只、兩只，隨你心意。用心放在那裡，那麼在放生時就是功德對吧？
在心專注時，它是“隨念”。如果死了之後，就有圓滿的功德，這樣就不會墮入地獄。這是在四無量心裡的“慈悲波羅密”。
摘自 龍婆Lersi Lingdam，Wat Thasung
《佛法解脫》第421期，第94頁
《For those who fear death, go release animals!》
Luang Por: Those who fear death should go release fish; this is better and serves as a way to "eliminate disasters and misfortunes."
It’s fine to release once a year; the number doesn’t matter—one, two, three, big or small, it’s all good.
Donating the lives of animals is "donation of forgiveness." Doing this can help one live to their natural end, and some people can even exceed their original lifespan.
Questioner: Is it about liberating animals' lives? (Releasing)
Luang Por: Yes! This is not a small matter; it is a very big deal.
Questioner: So is it just fish, or can it be other animals, like snakes, "Nge" (a mispronunciation by the questioner)?
Luang Por: All are fine; snakes are okay, but "Nge" is not (laughs). What does "Nge" look like?
Questioner: That's good! In the future, if anyone goes to fortune tellers talking about this misfortune or that misfortune, those who fear death should go release animals! Then they can also extend their lives—killing two birds with one stone.
Luang Por: This is indeed better; you really don’t need to see a fortune teller. Just release animals, do it diligently every year. When the year ends, we go release; or when the month ends, we go release.
A better method is to release animals once a month, focusing your heart on that (the act of releasing). At the end of the month or the beginning, we can release fish—one, two, however you wish. If you focus your heart on this, then when you release, it becomes merit, right?
When the heart is focused, it is “followed mindful.” If you pass away afterward, you will have complete merit, and thus will not fall into hell. This is part of the "Paramita of loving kindness and Compassion" in the Four Immeasurables.
Excerpt from Luang Por Lersi Lingdam, Wat Thasung
"Liberation through Dharma," Issue 421, Page 94
《Charity starts the whole process towards happiness》《布施啟動通往幸福的整個過程》
《Charity starts the whole process towards happiness》《布施啟動通往幸福的整個過程》
《布施啟動通往幸福的整個過程》
當你把錢花在慈善上時，你也在培養慈愛（metta），即愛心。因為當你幫助別人的時候，你就是在表現愛心。你希望讓更多的人快樂，而不想傷害他人。
因此，你會更容易遵守五戒，因為五戒是防止你傷害他人的行為。這樣他們就不會回來傷害你。根據業力法則，當你傷害他人時，他們會想要報復。
如果你不傷害他們，他們就不會傷害你；
如果你幫助他們，他們也會幫助你。
所以，遵守五戒對你來說會變得容易。
如果你實踐慈善；如果你慷慨，對他人友好和充滿愛心；那麼你會發現遵守戒律變得輕而易舉。因為你只是想幫助他人，而不想傷害他們。
但如果你不做慈善，想要一切都為自己而做；花錢卻只為自己，你就會變得自私；你不會在意自己的行為可能會傷害他人，只要這些行為能讓你快樂。
這就是反轉自私的修行；通過施捨（dana）、通過實踐慈善，你在消除自私，而自私正是造成惡業的根源。
當你自私時，你只想到自己；你不在乎自己的行為會對他人造成什麼影響。但如果你不自私，當你做某件事情時，你會小心翼翼，確保不會傷害他人；所以你自然會遵守戒律，無需特意去嘗試，因為你在做慈善。
這就是你首先要做的事情。當你還沒有能力遵守八戒並進行禪修時；因為要遵守八戒並進行禪修，你必須待在寺廟裡；你必須有堅強的心智來抵抗你的渴望。通過實踐慈善，遵守五戒；你會慢慢培養出更強的心智；然後你可能會覺得至少可以嘗試一天的持戒。因此，也許你會在每周的布薩日嘗試保持八戒。每週一天，並嘗試避免感官的活動，開始學習如何發展正念和禪修。
-------阿姜·蘇查特
<53:22
https://www.facebook.com/Abhijato/videos/647365424371288
《Charity starts the whole process towards happiness》
When you spend money on charity, you also develop metta, loving kindness.
Because when you help other people, you are having loving kindness.
You want to many people happy, you don’t want to hurt other people.
So it will be easy for you to keep the five precepts, because the five precepts are the actions to prevent you from hurting other people. So that they don’t come back to hurt you.
Because according to the law of kamma, when you hurt other people; they will want to hurt you back.
If you don’t hurt them, they don’t hurt you
If you help them, they help you
So it will be easy for you to keep the five precepts
If you practice the charity; if you are generous, you are kind and loving to other people ; then you will find it easy to keep the precepts. Because you just want to help other people, you don’t want to hurt other people.
But if you don’t do charity, you want to do everything for yourself ; spend money on yourself, you will become selfish; you wont mind how you may hurt other people through your actions, as long as they make you happy
So this is the practice of reversal of selfishness; by giving dana, by practicing charity, you are eliminating your selfishness, which is the cause of doing bad kamma.
When you are selfish, you only think of yourself ; you don’t care what your actions might affect other people. But if you are not selfish, you do something and you are careful, you want to make sure you don’t want to hurt other people; so you automatically have precepts, the sila , without having to try, because you do charity.
So this is what you first do. When you still are not able to keep the eight precepts and practice meditation yet; because in order for you to keep the eight precepts, and meditate , you have to stay in the temple; you have to have strong mind to resist your cravings. By practicing charity , keeping the five precepts; you will slowly develop your mind to be stronger; then you might feel like you can try at least one day away. So maybe you will try to keep the eight precepts at the observance day. One day a week ,and try to refrain from sensual activities, and start to learn how to develop mindfulness and meditate.
-------Ajahn Suchart
<53:22
供養這個有大果報？ Offering this will have great fruit?
供養這個有大果報？ Offering this will have great fruit?
有時有些寺院和這裡會說
“供養這樣會有這樣的果報”
“這樣做會有這樣的果報“
“供養這個有大功德”
大家要認清， 隆波帕默說這只是誘餌。
為什麼？ 如果不以功德和果報來作誘餌
一般人根本就不會行善、培育善法
一般人一定要得到些什麼， 才會肯去做些什麼
但這只是步入幸福快樂的初始階段
這會讓人迷上功德善法
如果這樣的話，一直行善下去就會漸漸步入涅槃和最高的快樂
但如果貪婪執著於功德果報
在究竟意義上是善惡交雜的
貪的那刻是惡、燥熱、痛苦的， 行善那刻是善、清涼、快樂的
別人見到我們貪功德和果報， 也不會欣賞， 而且會譏嫌
我們貪果報的話， 那和一般人貪名譽、地位、權力、財富、美貌等等有什麼分別？ 人們肯定會擰頭的
事實上， 更高的用心是以公正的用心、慈悲的用心、去除自私的用心來行善
這些用心分別和化樂天、他化自在天、梵天等這些高等天界所相應(AN7.52)
不用懷疑， 根本不用計較功德福報， 但以這樣的心來行善功德反而是最大的
為什麼我們要供養資助阿羅漢、聖者而不是沒有品德的一般人？
那是因為他們有德行， 本身就值得褒揚和支持
如果我們幫壞人賣廣告、捐1億過去， 那豈不是支持了這個世界的惡勢力？他們也會覺得自己很好--“啊， 我一定是修得好， 他們才會供養我捐助我支持我 ” 😂😂
然後人人就以他們為榜樣， 一起墮落
為什麼供養僧團會比供養佛陀甚至個人的阿羅漢好？ 因為這是在幫助僧團和佛教延續下去；提供一個可以讓人專心修行的團體， 啟發和引導千千萬萬的人證悟涅槃， 讓證悟涅槃更加容易， 為世界帶來最多的正能量
為什麼我們要捐助佛教， 而不是其他？ 因為唯有佛教才能帶人去最高的快樂、至善的涅槃、根斷一切煩惱
其他教導總會參雜著痛苦， 因為沒有教導去除一切煩惱的程度
所以為什麼做這樣有大功德， 做那樣只有小功德？
因為同樣是好事， 但根據大自然法則， 這樣更應該做， 那樣沒有那麼應該做
假如我們只是以慈悲、去除自私的用心， 去做每一刻最應該做的事； 那就能為這個世界和自己帶來最多的快樂;那真是功德無量!
為什麼？ 因為佛陀說功德就是快樂的意思(AN7.62)
Sometimes, some temples and places here say,
"Offering in this way will yield such good karmic results."
"Doing this will bring such results."
"Offering this has great merit."
Everyone should recognize that this is merely bait, as Luang Por pramote said.
Why? Because without using merit and results as bait,
ordinary people wouldn’t engage in good deeds or cultivate wholesome practices.
People generally need to gain something before they are willing to do anything.
But this is just the initial step toward happiness and joy.
This can lead to an obsession with merit and good deeds.
If that’s the case, continuously doing good will gradually lead to nibanna and the highest happiness.
However, if one clings greedily to merits and good karmic results,
in the ultimate sense, it is a mix of good and evil.
The moment of greed is evil, hot, and painful; the moment of doing good is wholesome, cool, and joyful.
When others see us clinging to merit and results, they won’t appreciate it and may even mock us.
If we are greedy for results, how is that different from people who crave fame, status, power, wealth, beauty, etc.? People will certainly shake their head
In fact, a higher intention is to do good with a just heart, a compassionate heart, and a heart free from selfishness.
These intentions correspond with the higher heavenly realms such as the Heaven of Those who Delight in Creation, The Heaven of Those who Delight in Other's Creations, and the Brahma realms.
There’s no doubt; we shouldn’t be concerned about the merits and rewards, but having such intention to do good is indeed the greatest merit.
Why should we support and offer to Arahants and saints rather than ordinary people without virtue?
Because they possess virtue and are inherently worthy of praise and support.
If we help bad people advertise or donate a billion to them , wouldn’t that support the evil forces in this world? They would also think very highly of themselves—"Ah, I must be doing well if they are offering and supporting me!" 😂😂
Then everyone would take them as role models and fall together to pain and lower realms
Why is it better to support the sangha (monastic community) than to support the Buddha or even individual Arahants?
Because this helps the monastic community and Buddhism continue; it provides a group where people can focus on practice, inspiring and guiding countless individuals to realize Nibanna, making the realization of Nibanna easier and bringing the most positive energy to the world.
Why should we donate to Buddhism rather than others?
Because only Buddhism can lead people to the highest happiness, the ultimate goodness --Nibanna, and cut off all defilements.
Other teachings will always be mixed with suffering because they do not teach how to completely eliminate all defilements.
So, why is doing this a great merit while doing that is only a small merit?
Because they are both good deeds, but according to the laws of nature, this is more appropriate to do, while that is less so.
If we act with compassion and a selfless heart in every moment, doing what is most appropriate,
we can then bring the greatest happiness to this world and ourselves; that is indeed boundless merit!
Why? Because the Buddha said that merit means happiness (AN 7.62).
《八種善人的布施》
《八種善人的布施》
《八種善人的布施》
佛陀教導，有八種善人的布施（AN8.37）
第一個要素，就是我們要給予整潔的。義註解釋，就是外觀要好的。
如果我們供養食物，供養一些賣相好的，那很好。
如果我們供養其他資具，要好好看看的，這也很好
第二個要素，就是我們要給予極好的。
義註解釋，就是那些味道好的飲食。
如果是其他物資的話，不僅如上面提到的有好的外觀，也要是質素高的
當我們給予質素好的，好看的東西給別人，未來我們也能收回好的，好看的
第三個要素，就是我們要適時地布施。
佛陀在·AN5.36中說，例如布施給來到的訪客，招待他們
布施給將要去旅行的人，為他們購買裝備物資等等
布施給病人
布施給缺乏食物的人
當每月得到工資，收成物的時候，就先去供養那些有戒德的人
佛陀在AN5.148中說，當這樣的業種下的時候，各種果報和財富都會在未來適時地到來
第四個要素，就是我們要給予恰當的。
Ajahn Brahm曾經說，他曾收到一個梳子作為禮物（笑）
如果這樣的話，當果報成熟時，或許我們也會得到不需要的東西
第五個要素，就是我們要審察而布施。佛陀說，那是對良田（福田），梵行者的布施。
義註解釋，我們在布施前要審察，‘這個布施有大果，這個沒有大果’，而選擇接受者。
複註中說，有兩種審察。第一種，就是放棄給予戒德不良，異端的外道，而給予擁有戒等的美德的人，如佛教內的比丘。
第二種審察，是審察我們的布施物，不好的就不要布施，好的就拿去布施。
如果不這樣做，就會好像餓鬼的故事中記載的那樣：曾有一位天神，在過去世做了好像很多很大的善事。他每天布施6000輛車的食物，帶領著3000位廚師去準備食物，招募6萬位青年收集木柴，招募了1萬6千個女人組合食物，然後布施。他非常恭敬地親手布施了一段很長的時間，. 許多個月，半月，季節和許多年。然後死後就投生到三十三天。
然而，當佛陀到三十三天開示佛法時，這位天神卻退到離佛陀12由旬外，即他在天界的地位不是很高。而另一位天神，離佛陀卻很近，即在天界的地位崇高。後者造了什麼大功德？沒有什麼，布施了阿那律尊者一勺量的食物而已。而因為前者布施的都是凡夫，所以果報也不是很殊勝。大家可以看到，是可以差非常非常遠的。
如果覺得這樣想太過功利的話，我們也可以以純淨公正的心來考量：這些比丘有美德，他們的心清淨，他們無私；他們本應受到提攜，讚賞，供養，尊敬；而作為大眾的榜樣。
而其他懷有邪見，品行不佳，心充滿煩惱，自私的人，因為差劣的緣故，因此不應受到提攜，讚賞，供養，尊敬；不應作為大眾的榜樣。
我們讓正義得以彰顯，讓邪惡得以萎縮，所以在做一件大好事。
大自然因為我們的舉動而認可我們，並給予我們無量功德
佛陀是認可這樣選來布施的，大家不用擔心。
第六種要素，就是我們要慣常，恆常地布施。
如果我們只是一年才布施一次，那個善的力量還是很弱的。
但當我們每天，每星期也做布施，這個善的力量便會很大
在臨死時，這些布施的業也比較容易成熟，對我們未來世會較有保障。
第七個要素，就是布施時讓心pasādeti。
Pasādeti有兩個意思。
第一個，就是有信心
第二個，就是清淨
我們要對這個布施有信心，布施是善業，未來肯定會帶來善果報的。
如果對象是僧團，美善比丘；我們也對佛教有信心—我們在資助清淨，具備種種智慧和美德的宗教
心清淨，就是我們要調整我們的動機。我們不是為了名譽，地位，權力，財富，聰明而布施的。我們布施，是因為慈悲--希望對方得到快樂，遠離痛苦。我們布施，是因為作為他的朋友，不論他是陌生人還是認識的人。我們布施，是為了資助佛教，讓佛教繼續延續下去，幫助啟發世人。
我們布施，是為了削減自己的自私，對財富的吝嗇。
這樣的動機將會帶來非常大的功德
第八個要素，就是我們布施後要愉悅，不要後悔。
我們應當常常想起自己所作的善行。因為每次想起的時候，就會讓善業功德佔據我們的心，功德會因此而更加增長。也會讓我們內心更加快樂
如果我們布施後後悔的話，那果報成熟的時候，我們雖然有錢，但不會捨得用。（AN5.148, SN3.20）
佛陀說，具備這八個要素的布施，被具有洞察力的人讚賞
智者們以有信心、不執著的心這樣布施，便會往生到無苦惱、快樂的世界
大嘥鬼 Big Waster
大嘥鬼 Big Waster
誰是大嘥鬼(大浪費鬼)
就是那些賺了許多錢
卻既不捨得自己用， 讓自己快樂
也不捨得用在別人身上， 讓別人快樂的人
Who is the "Great Waster"?
It refers to those who earn a lot of money but are unwilling to spend it on themselves to find happiness,
nor are they willing to use it to bring happiness to others.
Image credit: 政府新聞網
以公正的心去行善 Doing good with a just mind
以公正的心去行善 Doing good with a just mind
如果我們想得到功德
為自己辯護的話，就會說是善法欲
但一旦心想把東西拿來自心那裡，不論是功德還是什麼
那個就是貪
心會沉重飢渴，那個是苦因，不是功德
但我們不是無時無刻都貪的。
有時沒有想拿功德給自己，只是純純地去想去行善，那個是善因，那個真的是善法欲了
當我們真的去做的那一刻，那個也是善因和功德
如果我們要做大功德，這並沒有錯，而是很好的事
功德的大小意味著什麼？
意味著那個行為善到什麼程度
例如如果我們請一個大惡棍吃飯。
請人吃東西是否好事？這仍是好事，但同時也不太值得讚賞，因為對方的心不好，沒有品德
如果我們請佛陀吃飯
那麼有智慧的人要給一個大大的like 您了！ 佛陀是宇宙最好的人，您對佛陀好，這還不是大好事，大善事？因為好人本來就應該大大地對他們好
所以有時不用看功德，只需看自己的行為有多對，有多善就可以了
當沒有想到功德，沒有想得到功德，那個功德反而是最大的
因為沒有暗藏私心
同意嗎？
If we want to accumulate merit, we might justify it as a good desire (kusalachanda). But once the mind seeks to take something for itself, whether it's merit or anything else, that is greed. The heart becomes heavy and thirsty, which is the cause of suffering, not merit.
However, we are not always greedy.
Sometimes we act without the intention of 【gaining】 merit; we simply think about doing good. That is a good cause, and it is truly kusalachanda.
When we truly implement the goodness in that moment, it also represents good causes and merit.
If we want to create great merit, there’s nothing wrong with that; in fact, it’s a very good thing.
What does the size of merit signify? It signifies the extent to which that action is good.
For example, if we invite a notorious villain to dinner, is inviting someone to eat a good deed? It is still a good deed, but at the same time, it’s not very commendable because the person has a bad heart and lacks virtue.
If we invite the Buddha to dinner, wise people would give that a big 'like'! The Buddha is the best person in the universe, and being good to the Buddha is indeed a great and noble deed. Good people should be treated well, isn't it?
Thus, sometimes we don't need to focus on merit; we just need to look at how right and good our actions are. When we don't think about merit or seek to gain it, that merit is actually the greatest, because there’s no hidden selfishness. Do you agree?
《行善要快， 果報才來得快》
《行善要快， 果報才來得快》
《行善要快， 果報才來得快》
法句經義註 （9-1）記載著這樣一個故事：
舍衛城裏有一對夫婦，他們只有一件外衣，所以夫婦兩人無法同時外出，因此，太太白天去精舍，先生就利用夜晚前往精舍。有一天晚上，先生聽完佛陀的說法後，整個人法喜充滿，心中強烈地想把這件唯一的外衣供養給佛陀，但是他明白，如果供養出去，他們夫婦兩人就沒有任何外衣了，他因此猶豫不決，就這樣，初夜和中夜過去了，後夜來臨時，他在心裏告訴自己：「如果我再遲疑下去，就要失去斷除世間苦的機會了。我要立刻供養這件外衣。」他於是把外衣放在佛陀的腳下，並大聲喊著：「我戰勝自己了！我戰勝自己了！」
拘薩羅國波斯膩王也在聽法的群眾中，當他聽到這些話時，就派人去調查原因，在得知這是那位婆羅門在供養佛陀外衣所發出的聲音時，他說這不是平常人可以做到的事，值得讚賞。國王就要手下送一塊布料給這婆羅門，獎賞他虔誠的信仰和慷慨供養，不過，這婆羅門把國王賞賜的布料也供養給佛陀，國王因此又賞賜他兩件布料，這婆羅門也同樣的把它們供養給佛陀，不管國王獎賞幾件布料（每次都是上一次的兩倍），他都全數供養佛陀，最後當國王賞賜他三十二件布料時，他在國王的要求下，留下一件給自己，另一件給太太，其餘的三十件全部供養佛陀。
國王接著說，這婆羅門真正做到難捨能捨的事，應該給予更適當的獎賞，國王就派人回宮中拿來兩件非常昂貴的天鵝絨地毯，將它們賞賜給這婆羅門，他用這些地毯做成兩件覆罩，其中一件供養佛陀，後來，國王再到祇樹給孤獨園時，看見婆羅門供養佛陀的覆罩時，心裏十分高興，又賞賜這婆羅門四隻大象，四隻馬，四千大錢，四個女人，四個女奴，四個絕倫的村莊—給了以四個為單位的禮物
比丘們知道這婆羅門的事情之後，就討論：「這婆羅門所做的善業太好了！現世就立刻得到報啊！」
佛陀於是說：
「這婆羅門如果初夜時就供養，那麼他會得到以十六個為單位的禮物，。如果在中夜就供養，他就會得到以八個為單位的禮物。他是在後夜才供養，所以只得到4個為單位的禮物。一個人若要布施，應該馬上做。若緩慢地做，雖然也會帶來善果報，但會緩慢地給予果報。」
並且說偈：
行善要趁早，並且要控制心，不要去作惡，
若遲疑，則心易於造作惡行。
因此，只要是善行，一見到，一想起，一有機會，經過考量自己未來不會後悔後，就要立刻去做。這樣果報才會來得快，也很容易結成現世報。而且因為行善的意志（業）強勁，所以功德也會比起遲疑而做的善行大得多。從這個事例可以見到，有時可以是四倍甚至更多的功德。但行善後千萬不要後悔，對布施物依依不捨，不然果報成熟時就會有福不能享。
金山 Golden mountain
金山 Golden mountain
這個男人想得到黃金，於是出發去找金山
他辛苦地背著自己僅有的沉重黃金，汗流浹背
時不時都要坐下來休息
但他卻看不見，只要他能放下那塊黃金，就能迅速跑去前面不遠處的金山，擁有無量的黃金
同樣地，為什麼我們要緊緊地抓住自己的財富，地位，權力呢？
只要把它們從心中放下
樂於施捨
捨棄自己的煩惱
因為善業的緣故，反而能獲得更大更多的財富，地位和權力
This man wants to obtain gold, so he sets off to find the golden mountain.
He struggles under the weight of the heavy gold he possesses, sweating profusely.
From time to time, he has to sit down to rest.
But he cannot see that if he lets go of that piece of gold, he could quickly run to the nearby golden mountain and have immeasurable wealth.
Similarly, why do we hold tightly to our wealth, status, and power?
If we can just let them go from our hearts,
be willing to give,
and abandon our defilements,
we can gain even greater wealth, status, and power because of the good kamma we perform.
行善速戰速決Be fast in doing good
行善速戰速決Be fast in doing good
這位是中國著名的軍事家孫子。
在他所作的<<孫子兵法>>中， 他說:“軍隊作戰就要求速勝，如果拖的很久則軍隊必然疲憊，挫失銳氣。一旦攻城，則兵力將耗盡，長期在外作戰還必然導致國家財用不足。如果軍隊因久戰疲憊不堪，銳氣受挫，軍事實力耗盡，國內物資枯竭，其他諸侯必定趁火打劫。這樣，即使足智多謀之士也無良策來挽救危亡了”
同樣地， 我們行善也是這樣， 能速戰速決就速戰速決!
佛陀曾在法句經義註 （9-1）中說：“一個人若要布施，應該馬上做。若緩慢地做，雖然也會帶來善果報，但會緩慢地給予果報。
也說偈：
行善要趁早，並且要控制心，不要去作惡，
若遲疑，則心易於造作惡行。”
大師父也是這樣教導信徒的：“假如我們行善遲疑， 做富翁也會做得慢些”
為什麼？ 我們一想起要做善事的時候， 那個意志(思心所) 是很強勁的。
當我們拖拖拉拉的時候， 我們的意志就會慢慢被消磨， 我們自己也感受到的
這個意志是什麼？ 佛陀說就是業囖(AN6.63)
當這個業是弱的時候， 將來得到的果報也會少一點。
例如在義註的故事中， 有一個男人原本想在初夜佈施衣服給佛陀。 誰不知一直拖拖拉拉， 到後夜才捨得供養給佛陀。
他立即有現世報了。國王在當天賞賜了這婆羅門四隻大象，四隻馬，四千大錢，四個女人，四個女奴，四個絕倫的村莊
佛陀後來評論到：這婆羅門如果初夜時就供養，那麼他會得到以十六個為單位的禮物，。如果在中夜就供養，他就會得到以八個為單位的禮物。他是在後夜才供養，所以只得到4個為單位的禮物
This is the famous Chinese military strategist Sun zi.
In his work, "The Art of War," he said: "When an army engages in battle, it is essential to achieve quick victory. If the battle drags on for too long, the army will inevitably become fatigued and lose its spirit. Once a siege begins, the forces will be depleted, and prolonged warfare will lead to a shortage of national resources. If the army is worn out from prolonged battles, its fighting spirit is diminished, military strength is exhausted, and domestic supplies are depleted, other feudal lords will inevitably take advantage of the situation. In such a case, even the most resourceful strategist will have no effective means to save the nation from disaster."
Similarly, in doing good deeds, we should also act swiftly and decisively!
The Buddha once stated in the Dhammapada Commentary (9-1): "If a person wishes to give, they should do so immediately. If they delay, although it will still yield good results, the rewards will come slowly. He also said in verse:
Do good early and control your mind, avoiding evil.
If you hesitate, your mind is prone to creating evil deeds."
A master also teaches his followers: "If we hesitate in doing good, make it later and later; you will become a billionaire later and later ."
Why is that? When we think of doing good, our will is very strong. When we procrastinate, our will gradually diminishes, we can feel it ourselves.
What is this will? The Buddha said it is kakma (AN 6.63). When the kamma is weak, the future rewards will also be lesser.
For example, in the commentary's story, there was a man who originally intended to offer clothing to the Buddha on the first third of night. However, he kept procrastinating and only offered it on the last third of night.
He immediately received a reward in this life. The king on that day rewarded the Brahmin with four elephants, four horses, four thousand coins, four women, four female slaves, and four extraordinary villages.
Later, the Buddha commented: If this Brahmin had offered it on the first night, he would have received gifts in multiples of sixteen. If he had offered it at midnight, he would have received gifts in multiples of eight. Since he only offered it on the last night, he received gifts in multiples of four.
有漏功德與無漏功德 "Merit with Defilements and Merit without Defilements"
有漏功德與無漏功德 "Merit with Defilements and Merit without Defilements"
"Merit with Defilements and Merit without Defilements"
Merit is of two kinds: 1. Merit with Defilements 2. Merit without Defilements
[Merit with Defilements]
Merit with defilements refers to good actions mixed with unwholesome intentions. For example, doing good deeds, observing precepts, or practicing meditation for the sake of gaining wealth, fame, status, beauty, influence, health, intelligence, or even merit itself. When we perform good deeds with the intention of obtaining something, this is greed.
The Buddha describes in MN117 that such good actions are with defilements , are connected with merit, and results in rebirth. For example, if we engage in merit with the desire to become wealthy, are we not hoping for a future existence of wealth? Even before we die, we are already caught in the cycle of rebirth. Thus, this is "merit that leads to rebirth." This leads to continuous rebirth.
When we do good deeds mixed with defilements, the resulting kamma may also bring us troubles and side effects. The most typical example is if we regret after giving, when the kamma matures, we may have money but feel reluctant to spend it. (AN5.148, SN3.20)
If we give without confidence, we may have wealth in the future, but our appearance may not be appealing.
If we give with contempt and disrespect, we may be wealthy in the future, but people around us will not respect us and will have no interest in what we say.
If we obtain money through stealing, robbing, or harming others and then use it for giving, we may have wealth in the future, but it may be destroyed by various disasters. (AN5.148)
We constantly crave and give with a greedy heart. In the future, even if we obtain good things, our hearts may still be unsettled, filled with greed, thirst, or agitation.
If we perform good deeds while angry, we may also feel restless and agitated even after receiving good results.
When we do good deeds that put pressure on others, it may lead to stress and anxiety when we later receive rewards. For instance, if we have a $10,000 cash voucher that must be used within a week, it can create pressure and unease.
[Merit without Defilements]
The Buddha describes this type of merit as noble, without defilements, out of the world, as (noble) path factors.
Why is it noble? Because it is free from desire and craving. As Luang Por Ganha said, "We do good solely for the sake of goodness itself, not for any reward." (December 18, 2024)
When we act without self-interest or greed, we are free from defilements, leading to liberation from the worldly cycle of rebirth, and we are practising the Noble Eightfold Path.
Luang Por Ganha also said, "If we expect something in return, we will incur additional mental illnesses."
Why? Because when we are greedy, our hearts become uncomfortable, struggling, heavy, and pressured.
Not to mention, if we do not receive what we hoped for later, we may feel sad, distressed, inferior, or depressed.
Since we are on the Noble Eightfold Path, we will quickly realize the fruits of enlightenment and nibanna.
Even if we have not yet reached nibanna, when such good kamma matures, it will not bring us troubles or defilements.
We enjoy delicious food without clinging to it. We eat in moderation, avoiding overeating that obstructs our sleep, and we do not eat foods that make us uncomfortable due to greed.
We may have wealth, but we do not cling to it. We will not become misers or slaves to money. We will not feel uneasy, worried, or troubled due to wealth.
We enjoy all kinds of good things without becoming addicted or feeling pressured. Light-hearted and joyful—that is the power of merit without defilements.
Luang Por Plien 講述不同布施的功德
Luang Por Plien 講述不同布施的功德
「…..我將解釋布施的福德
為什麼施捨會帶來如此巨大的福報？
施捨衣物、披肩、衣物給僧侶
所獲得的福德
無論在哪一世、哪一生，都將擁有美麗的身體
且衣物豐足，不會缺乏
如果我們施捨食物
無論在哪一世、哪一生，都會像擁有神奇的鍋子一樣
有充足的食物，不會缺乏
任何人施捨剃刀和磨刀石
這就像我們為一位僧侶剃度
那個人將會獲得聰慧和智慧
如果剃刀能乾淨地剃去頭髮
這種智慧將徹底消除心中的煩惱
從內心深處獲得福德
施捨線和針的人
也將成為具有敏銳智慧的人
深入理解佛陀的教義，這就是福德
現在，施捨床鋪或枕頭也好
都是提供居住和休息的地方
舒適的床鋪和草蓆----在任何地方、任何世代都能獲得福德
施捨食物的人
無論在哪一世、哪一生，都會擁有強壯的身體
且食物充足，無論出生在何處
都不會缺乏，不會節儉
食物豐富，不會艱難
就像有些人假如不施捨
人們生活困難，我們就不會出生在這樣的地方
施捨食物的人會獲得這樣的福德
施捨藥品的人
無論在哪一世、哪一生，都將沒有疾病
從小到老，身體健康
從未去過醫院
身體始終健康
這是福德的結果
施捨香火、蠟燭的人
無論在哪一世、哪一生，都將擁有明亮的眼睛
或是電燈、手電筒等
同樣會使眼睛明亮
沒有任何疾病，這是福德的結果
施捨鋤頭和鏟子
那是發展各種事物的工具，它讓我們擁有土地空間
有龍眼園、荔枝園等，或興建道路
用鋤頭和鏟子讓人走得舒適
那個人將會獲得福德，走到哪裡都能順暢
清潔舒適，這就是福德的結果
現在，施捨佛像的人參與施捨
捐贈佛像作為佛陀的代表
放置在任何地方供人敬拜
這將成為對施捨者的福德
無論在哪一世、哪一生，都會成為外表美麗的人
這是福德的表現
另外，這將使人們引導他人
接近佛教，因為我們把佛像
放在殿堂或寺廟
四面八方的人們
看到美麗的佛像
會前來獻花、敬拜
我們就會獲得福德，因為他們施捨了佛像
這也引導了他人做善事
接近佛教
還有一個福德
無論在哪一世、哪一生，都將遇見佛教
繼續做好事
這是施捨佛像的福德
如果施捨風扇或其他涼爽的設備
無論在哪一世、哪一生，都會享受
涼爽的環境，擁有風扇，待在舒適的地方
不會炎熱，因為這是降溫的東西
施捨水的人，無論是飲用水
還是洗澡用水
無論在哪一世、哪一生
都會有方便的水使用
出生於水源豐富的地方
無論去哪裡，我們口渴
總會有人拿水來歡迎我們
不必請求，他們會主動提供
因為施捨者的福德
施捨坐車或坐船的人
無論在哪一世、哪一生，都會有車、船
出遊舒適
這是福德的結果，如果出生在天上
住在宮殿裡
那個人將擁有神奇的交通工具
從人離世之時
就會有神奇的交通工具來接引
將他的心帶入幸福的境界，這就是施捨交通工具
那麼，施捨的東西有很多
如果是食物，就包括所有
辣椒、鹽、魚露、大蒜、各種蔬菜等
所有食物，都會獲得福德
如前所述，身體強健
食物充足
「法會的物品有很多種
誰想要布施小塊布、手帕也可以
想要帶枕頭也可以，誰想要布施什麼都可以
想要筆記本、鉛筆、法書等這些東西，例如筆記本和法書，都能得到功德
在任何世代，我們所捐贈的
將讓我們成為善於學習和寫作的人
那些捐贈佛法書的人，在任何世代
都會具備聰明才智
因為別人閱讀後自然會獲得智慧
也能憑自己的智慧脫離痛苦的束縛
就像舍利弗尊者
他在過去世就已捐贈了《三藏經》，因此在佛陀時代成為智慧者
得到了功德
如今，有些人捐贈金錢，稱為捐款
在進行法會時，捐多捐少都可以
我們也能做到，不要覺得自己捐得少就不捐
我們可以捐25泰銖、50泰銖、一泰銖、兩泰銖
根據自己的能力，如果沒有錢，也可以用其他東西來做
我們做那種善事，不要嫌棄自己的捐贈
也不要因為少而感到羞愧，少捐也要繼續捐
我們會根據自己的能力獲得功德
這就是願意去做的心態
這叫做我們在創造善行…”
法師教誨
luang por plien
在1983年10月5日（農曆十一月初一）
《沒有佛陀來讓我們布施怎麼辦？》
《沒有佛陀來讓我們布施怎麼辦？》
有許多人會覺得，現在佛陀已般涅槃了，世上最殊勝的福田已經消失了。為此，他們感到沮喪--已經沒有機會像佛陀時代的人們累積很大的布施功德了。
他們知道，受施者的心靈水平，會影響福報的大小的。
沒錯，布施給佛陀的確是有非常大的福報。當布施給一個有道德的凡夫有十萬倍的功德時，布施給初果聖者已經有無量的功德了，更何況阿羅漢，甚至是佛陀？
但請不要忽略這個要點：真正的世間最上福田，佛陀說不是他自己，而是僧團。
一個僧團由四位比丘或比丘尼組成。只要湊夠四位，便是一個僧團。佛陀在《布施分別經》中說：無論任何理由，我說對個人的布施比僧團的供養無更大的果報。
就算組成僧團的這四位比丘戒律鬆散，品德不佳，具備惡法；佛陀說，如果是供養這樣的僧團，功德還是不可計量的，甚至多過供養佛陀本人。
就曾經有一個人，被佛陀問到有沒有布施時，他回答有，他一向會布施給阿羅漢。這時佛陀便說，對於還沉浸在五欲的在家人來說，他們是很難知道誰是阿羅漢的。佛陀鼓勵他布施給僧團，因為當做這樣的布施時，他將會有更強大的信心，佛陀預言他這樣做後死後會投生到天界。 （AN6.59）
也有個故事是這樣的，收錄在小部。天宮事那裡。曾經有一對姐妹， 姐姐叫妹妹向僧人做佈施， 妹妹照做了。 臨佈施的時候，知道供養僧團的功德大於個人的revata 長老 ，出於悲憫提醒了妹妹。
做完這個僧團佈施之後的一段時間，妹妹死了， 再生於欲界第五層天化樂天。 她的姐姐雖然比她做得更多佈施， 卻竟然只投生到欲界第二層天三十三天。過後妹妹來找姐姐， 說明了她們之間存在的差異。
那麼要做僧團之施應該怎樣呢？ 你可以找一間有四個或以上比丘的寺廟去做供養； 也可以去這間廟那裡請僧團委派任意數量的僧人來代表僧團出外接受供養。佛陀說這也是僧團之施。
但假如在我們的地方沒有那麼多人組成一個僧團，那怎麼辦？就算只有一位比丘，我們仍想著是為了以佛陀為上首的僧團來做布施的，那麼福報也會比單單供養個人僧侶大。隆波帕默也是這樣說：做佈施，對出家人去做佈施，如果不去選擇這個出家人是誰，而是在為僧團做佈施，這個就會得到很大的功德。
阿羅漢現在還有不少，都聚在泰國那裡，但他們確實很難被我們這些外國人遇到。
如果沒有阿羅漢，找我們本地的僧人做僧團之施也不錯啊。定期邀請他們派人出外接受供養，或者自己去廟裡做供養，福報肯定比供養佛陀本人大。
現在還有僧團在，所以請不要灰心。應該要把握機會多做僧團之施。釋迦牟尼佛的僧團，可能在我們輪迴多幾世便會消失了。到時便會剩下那些隱士外道出家人作為我們的福田，功德會差許多....
《選擇福田來布施》
《選擇福田來布施》
佛陀在鬼的故事《2.9 Ankura, Krishna 哥哥的故事》中曾開示說：
325‘就如貧瘠的田地，雖然許多種子被種植，
然而卻沒有收得大果，或讓主人愉悅。
326同樣地，大量的布施確立於劣戒的人，
沒有大果，也不讓布施者愉悅
327就如良田，種子少量地被種植
恰當地給予（雨）流，果讓農夫愉悅。
328同樣地，有戒，有道德的人
作少量的，便有功德和大果
329審察而布施予適合被布施者，在那裡布施有大果
審察而布施被善至讚賞—（布施在）在這個生命大眾中值得被布施的
330這個布施後有大果報，就如種子散播在良田中。
佛陀講這些話的背景是，當時有一位天神，在過去世做了好像很多很大的善事。他每天布施6000輛車的食物，帶領著3000位廚師去準備食物，招募6萬位青年收集木柴，招募了1萬6千個女人組合食物，然後布施。他非常恭敬地親手布施了一段很長的時間，. 許多個月，半月，和季節和許多年。然後死後就投生到三十三天。
然而，當佛陀到三十三天開示佛法時，這位天神卻退到遠離12由旬外。而另一位天神，離佛陀很近。後者造了什麼大功德？沒有什麼，布施了阿那律尊者一勺量的食物而已。
為什麼那麼不公平？
很公平！ 這是大自然的法則。
當一個人的心靈品質不高的時候，他自私，貪婪，好色，自大，自卑， 不尊重別人， 炫耀自己， 表現自己，易怒，妒忌，吝嗇，不滿，會殺生，會偷盜，會邪淫，會飲酒，會離間他人，會說刺耳的說話，會說廢話，會想要佔有別人的東西，會想傷害別人，不相信因果業力。他的心散亂，悲傷，擔憂，害怕，懶惰， 昏睡，沒有節制。 不會知恩感恩
這樣自私的人，對他們好，大自然也不會很大地回饋您，因為他們不太值得別人對他們好。 當您和他們一起相處一段很長的時間，甚至知道他們每一個想法的時候，您或許會後悔自己對他們好的。 他原來用這些錢來賭博，用這些錢來買酒，用這些錢來滿足自己的私慾。您喜歡嗎？ 幫助他們只是慈悲而已，純粹想他們快樂，純粹想他們離苦而已。但有沒有功德？還是有的。 佛陀在《布施分別經》中說，布施給動物會有100倍的果報，布施給無德的凡夫會有1000倍的果報，布施給有德行的凡夫，會有十萬倍果報。
當一個人的心靈品質很高，甚至高得不能再高的時候；他不會太過自私，或者根本是完全無私。 他不貪婪，不好色，不自大， 不自卑， 尊重別人，不會炫耀自己，不會表現自己，不易怒，不妒忌，不吝嗇，不會心生不滿，不會殺生，不會偷盜，不會邪淫，不會飲酒，不會離間他人，不會說刺耳的說話，不會說廢話，不會想要佔有別人的東西，不會想傷害別人，相信因果業力。他的心不會散亂，不會悲傷，不會擔憂，不會害怕，會勤奮，會保持清醒，節制自己。
他們知恩感恩
這樣無私的人，對他們好，大自然便會很大地回饋您，因為他們非常值得別人對他們好。 當您和他們一起相處一段很長的時間，甚至知道他們每一個想法的時候，您不會後悔自己對他們好的。 他原來用這些錢來滿足僅僅自己必須的，其餘便用來幫助別人，繼續將這份愛傳揚出去
這些人是誰？ 他們是四雙八士
1. 其中一種人努力去除自己的貪嗔癡，是以證悟涅槃為目標的凡夫。或者他們已經證悟了初道，這是初果向
2.他們已經斬斷了身心是我的邪見，
不會對佛法僧有任何懷疑，因為他們已經見到了法，確認了這個法的來源--佛陀-是真確的；他們自己就是僧。
他們非常了知通往涅槃的道路，不會執著那些無用的儀式和戒律
這是初果聖者
3. 他們是努力減輕貪婪與嗔恚的已達初果的修行人；或者已經證悟二道
他們是二果向
4.已經永久削弱了貪婪與嗔恚的，是二果聖者
5.他們是努力斷除貪婪與嗔恚的已達二果的修行人；或者已經證悟三道
他們是三果向
6.他們已經永久根斷了貪婪與嗔恚的，那是三果聖者
7. 他們是努力減輕我慢，掉舉，色界禪那的貪，無色界禪那的貪，與無明的已達三果的修行人；或者已經證悟四道
他們是阿羅漢果向
8. 他們已經根斷了一切煩惱，他們叫阿羅漢。
佛陀也是阿羅漢，但他的美德和智慧比一般的弟子阿羅漢更高。因此佛陀比他們更值得被布施，更值得對佛陀好。
比佛陀更值得布施的，更值得對他們好的，是整個包含佛陀在內的僧團。因為幫助他們，就等於幫助佛教延續下去，資助整個佛教的修行團體。僧團包含過去，現在，未來所有的佛陀與聖者，因此這是最高的福田。
對於這四雙八士，只是施予一點點，大自然法則也會大力讚歎與回饋您。因為您在做一件非常值得認可和肯定的一件大好事。佛陀形容他們為‘是善行道者、是正直行道者、是真理行道者、是正當行道者，即四雙八士的世尊的聲聞眾，是應被供養者、應被供奉者、應被施與者、應被合掌者，為世間無上福田’
佛陀在《布施分別經》 中說，單單只是供養給初果向的人，已經能獲得無量，不可計量倍的功德。更何況更高階位的聖者?
您將會獲得非常非常非常大，非常非常非常長的極端大快樂
大自然就是這樣運作
《談分別心》On Discriminating Mind
《談分別心》On Discriminating Mind
《談分別心》
‘分別心’這個概念多在北傳佛教裡聽到。若依《金剛經》的說法，所謂的分別心便是有我相、有人相、有眾生相、有壽者相。聖嚴法師解釋，‘我、人、眾生，是空間相，壽者是時間相。凡有空間與時間觀念的，都是有分別，有分別便是有執著，有執著便不能無煩惱。不論執小執大、執局部執全體、執空執有、執真執妄，都不出時空的妄想分別，皆是煩惱的異名。’
聖嚴法師所說的，大家有沒有聽懂？ （筆者對聖嚴法師沒有太多認識，只是碰巧看見他在解釋分別心所以拿來說明而已。）
聖賢所說的分別心，和一般世俗凡夫所理解的分別心，就如天和地一般遙遠與不同。 就如阿姜曼說：法一傳到凡夫的心，就會變成假冒品。
一般人所理解的分別心，就是---所有人都一樣。既然所有人都一樣，就不應該有差別地對待，應該所有人都一樣的對待模式。
真正的‘無分別心’是怎麼樣的？那當然是參考如Ajahn Golf 這般高尚的人的理解。 Ajahn Golf 形容：‘如果我們修行到了某一個地步，我們的心就會保持中立平捨的狀態，沒有喜歡不喜歡，所以就沒有覺得好還是不好。並不是說我們不知道那些東西是好與不好。就是當我們知道某些東西好與不好，心就會平穩’
佛陀和阿羅漢的無分別心，就是《金剛經》所說的那樣，他們已經通達無我的道理。所有所謂的眾生，只是由條件所組合而成的，並沒有一個實體在。所以究竟意義上，並沒有‘我’、‘人’、‘眾生’ 。
連時間相都沒有。因為這個條件遇上這個條件，就會有這樣的狀況出現。
那個條件遇上這個條件，就會有那樣的狀況出現
生命的遭遇只是不斷的條件生滅而已。
就好像一個旁觀者那樣看著地球儀在旋轉。那是超越時間的心
Ajahn Golf 也說：‘我們修行到某一個地步呢，所有東西都是平平常常的，因為它們已經不能動搖我們的心了。 舉個例子就是說，當我們走出寺院門口，然後看到有一輛車撞倒了一個人。如果這個人我們是認識的話，我們可能會覺得傷心，但如果這個人我們不認識的話，你可能會嗔心但不會傷心。這個傷不傷心他，是視乎我們認不認識他，喜不喜歡他。如果我們看所有東西都是平平常常的話，就不會有那個傷心’—這是真正的無分別心。
當遇到怡人的人事物，心不會喜歡貪著；當遇到不好的人事物，心不會討厭嗔恚。這樣的心對一切東西保持中立，是真正的沒有分別心。
只要我們起煩惱了，起貪嗔癡了，那意味著我們的自我感還在，還在把什麼從心中推開，把什麼從心中拉過來。有了人我之別，這就是分別心。
一般人理解的分別心，是顛倒的，是帶著無明的。
如果我們對任何人事物都有著同樣的反應和應對，那是沒有智慧的表現。
有人問Ajahn Golf 類似的問題，Ajahn Golf 便回答：‘如果有兩團人， 一團人去相信佛教， 一團不相信。 如果師父不去分辨他們去教， 那師父是屬於愚痴還是聰明？’
Ajahn Golf 也說：‘以一個比喻， 我們行善就好像農夫。 我們有一塊田地， 我們有一包米。 我們這包米可以種植其中一塊田。 我們們需要選擇哪塊田肥沃、有水份的滋潤， 對嗎？
如果農夫不選擇哪塊田是肥沃來種植， 這個農夫是聰明還是愚蠢呢？
農夫是否應想： 這會否對其他田不公平--這是否更加傻呢?
好比喻為， 這些田的質素都不同， 如 12345 abcde。
就算師父來說， 我有五包米， 我也會全部種在A那裡。如果我們將全部去種植所有， 對我們的種子的品種會有損害。
佛教是屬於有智慧的宗教， 所以我們要好好去思維。‘
如果我們以我們理解的‘分別心‘去看待事物，那麼連佛陀和阿羅漢也有分別心了。
當佛陀遇到如提婆達多這樣的頑劣比丘，佛陀都會呵斥制止，立下戒律以防非止惡。
當佛陀遇到像目犍連，舍利佛這般的美善比丘，佛陀很自然就會讚賞他們。
Ajahn Golf 的管理訓練方法也是這樣的。 Ajahn 說：‘如果那些修行比較差的弟子，面皮厚，不聽話那些，需要打壓一下。如果是那些心力不夠，很軟弱的，就需要抬高起來’ 吉祥尊者也是用這樣的管理方法，就是將因果關係明顯化：好的，就給予獎賞；不好的，就打壓下去。
Ajahn 繼續說：‘但是不管是恩，還是威，都是要出於慈心的，出於一個善的動機才行。就算是兇他們，也不是為了打擊他們，而是為了讓他們提升‘
好像佛陀這般的高貴之人，他對一切眾生都有慈悲心。對他兒子羅喉羅/目犍連/舍利佛的慈愛，和對提婆達多的慈愛，也是一樣的，是沒有分別的。
假如舍利佛作出好像提婆達多的行為，佛陀也會呵斥。
假如提婆達多做到好像舍利佛那樣，佛陀也會褒揚。
這是真正的無分別心，對事不對人，不會有所偏心偏頗。
有些人會批評，為什麼佛陀會教導大家選福田來布施， Ajahn Golf 也教導大家選福田來布施？
其實他們只是以很公正，無分別心來說明而已。
一個完全無私的阿羅漢；和一個戒律不清，自私，色情，憤怒，妒忌，吝嗇，充滿貪嗔癡，損壞佛教形象的比丘。您現在只有一百元要給一個，您會怎樣選擇去布施？
如果以被我們曲解的‘無分別心‘來抉擇，就會覺得應該對所有人一樣好，不應該因為他是阿羅漢而有所偏頗，於是全給了那個頑劣比丘。 大自然也會給您功德，但不會很大地讚歎您給予您。 您這樣的行為，豈不是在助長不好的出家人？頑劣比丘會覺得自己很好，別人也會覺得他這樣很好，頑劣比丘成為了人間比丘的模範了。
但如果我們以真正公正的心來布施。假使這次不用限死我們只布施一個。出於對兩者無分別的慈悲心，我們或許兩個都會資助。但給阿羅漢的那份會多些，給頑劣比丘的那份會少一些。如果只能選一個來布施，我們或許會布施給阿羅漢。我們將因果關係明顯化，讓人知道阿羅漢才是值得模仿，才是人間比丘的典範。那麼連佛陀也會褒揚您
就如佛陀所說
‘審察而布施予適合被布施者，在那裡布施有大果
審察而布施被善至讚賞—（布施在）在這個生命大眾中值得被布施的‘（餓鬼的故事-2.9 Ankura, Krishna 哥哥的故事）
大自然也會認可您這個行為，給您無量的功德。
這是真正具有智慧的選擇
On Discriminating Mind
The concept of "discriminating mind" is frequently discussed in Mahayana Buddhism. According to the Diamond Sutra, a discriminating mind involves perceptions of self, others, sentient beings, and lifespan. Master Sheng Yen explains: "Self, others, and sentient beings are spatial perceptions; lifespan is a temporal perception. Any notion of space or time entails discrimination, and discrimination leads to attachment—which breeds suffering. Whether clinging to small or large, partial or whole, emptiness or form, truth or illusion, all are delusional discriminations bound by spacetime, mere synonyms for suffering."
Do we understand Master Sheng Yen’s explanation? (Note: The author isn’t deeply familiar with Master Sheng Yen but cites his explanation for clarity.)
The "discriminating mind" as understood by sages and ordinary people differs as vastly as heaven and earth. As Ajahn Mun said: "When Dharma enters an ordinary mind, it becomes counterfeit."
Ordinary people interpret "non-discrimination" as: "Everyone is equal, so all should be treated identically."
But what is true non-discrimination? Consider Ajahn Golf’s noble perspective:
"At a certain stage of practice, the mind remains equanimous—neither liking nor disliking, thus no judgment of ‘good’ or ‘bad.’ This doesn’t mean we’re ignorant of distinctions. We discern, but the mind stays steady."
The Buddha’s and arahants’ non-discrimination aligns with the Diamond Sutra: they’ve realized selflessness. All "beings" are merely conditioned phenomena without inherent existence. Thus, ultimately, there’s no "self," "others," or "sentient beings"—not even time. Phenomena arise when conditions converge, like a globe spinning observed by a detached witness—a mind beyond time.
Ajahn Golf adds:
"With deep practice, everything becomes neutral; nothing shakes the mind. For example, if we see a car hit someone outside the temple: if it’s someone we know, we might grieve; if a stranger, we might feel anger but not sorrow. True non-discrimination means no such reactions—just equanimity."
When encountering pleasant or unpleasant things, the mind neither clings nor resists. This neutrality is genuine non-discrimination. Any greed, hatred, or delusion reveals lingering selfhood—pushing or pulling at experiences. This is the discriminating mind.
Ordinary views of non-discrimination are inverted, rooted in ignorance. Uniform reactions to all situations reflect lack of wisdom.
When asked a similar question, Ajahn Golf replied:
"If two groups exist—one Buddhist, one not—would a teacher who instructs indiscriminately be wise or foolish?"
He further illustrated:
"Merit-making is like farming. With one bag of rice and multiple fields, we choose the most fertile. Is a farmer who plants randomly smart? Should he worry about ‘fairness’ to barren fields? Even with five bags, I’d plant all in Field A. Scattering seeds everywhere harms the crop. Buddhism is wisdom—we must think carefully."
If we apply the mundane view of "non-discrimination," even the Buddha and arahants would seem biased. As the Buddha reprimanded wayward monks like Devadatta and praised virtuous ones like Moggallāna and Sāriputta.
Ajahn Golf’s training method reflects this:
"Stubborn disciples need firm guidance; weak ones need encouragement. Make causality clear: reward good, correct bad—but always with compassion. Even sternness aims at their growth."
The Buddha’s compassion was equal for all—whether toward Rāhula, Devadatta, or Sāriputta. But he reprimand or praised based on actions, not persons.
If Sariputta acts like Devadatta, Buddha will also reprimand.
If Devadatta acts like Sariputta, Buddha will also praise
This is true non-discrimination: impartial, unbiased.
Some criticize the Buddha and Ajahn Golf for teaching "selective giving" (choosing fertile fields of merit). But they teach discernment, not bias.
Imagine you have 100 yuan to donate. Would you give it to:
A selfless arahant, or
A corrupt, selfish , lewd, angry,restless, greedy, defilement-ridden monk damaging Buddhism’s reputation?
A distorted "non-discrimination" might insist on equal treatment, we should not treat arahants specially, so give all the 100 yuan to the corrupt monk. Nature would still grant merit—but minimally, not greatly praising you.
Isn’t this enabling harmful behavior? corrput monks will think that they are good, people will also think that they are good. They become role model of monks then...
But if we give/donate with a truly impartial heart/mind. Suppose this time we're not strictly limited to giving to just one recipient. Out of non-discriminating compassion for both, we might support both.
But the portion given to the arahant would be larger,while that given to the wayward monk would be smaller. If we must choose only one to receive alms, we would likely give to the arahant.
We make the karmic principle clear:letting people understand that arahants are truly worthy of emulation, the true exemplars among human monks.
Then even the Buddha would praise you. As the Buddha said: 'Give after examination to those worthy of gifts,there the giving bears great fruit.Giving after examination is highly praised—
(give to) those in this community of living beings who are deserving.'(Story of Hungry Ghosts 2.9 - Ankura, Brother of Krishna)
Nature too will acknowledge this action of yours,granting you immeasurable merit.
This is truly a choice made with wisdom and justice
《求與捨》"Seeking and Relinquishing"
《求與捨》"Seeking and Relinquishing"
《求與捨》
透過求而得到的快樂是不穩定的
因為不斷求求求，有時如願，有時不如願
有時別人給，有時別人不給
求得多，別人都怕了我們
透過捨棄而得到的快樂卻是穩定的
有什麼煩惱在心，把它捨棄，心立即輕鬆快樂
得到什麼物質財富，把它們布施出去
沒有人不願意接受的
因此那個快樂是穩定的
為求自己的心靈健康，我們應該選擇哪一種快樂？
"Seeking and Relinquishing"
The happiness obtained through seeking is unstable,
Because in constantly asking, sometimes we get what we wish for, sometimes we do not.
Sometimes others give, sometimes others do not.
The more we seek, the more others fear us.
The happiness obtained through letting go, however, is stable.
Whatever defilements are in our hearts, letting them go brings immediate relief and joy.
When we receive material wealth, sharing it brings joy to others and us.
There is no one who is unwilling to accept.
Therefore, that happiness is stable.
For the sake of our own mental well-being, which kind of happiness should we choose?
<<如何讓佈施的果報最大化>>
<<如何讓佈施的果報最大化>>
<<如何讓佈施的果報最大化>>
佛陀在 Iti.26 中說，如果眾生如他自己那樣知道布施分享的果報，就不會讓心被慳吝所佔據了。義註解釋，例如原來布施給動物後已經能夠讓我們體驗100世的快樂。
佛陀說，那麼知道後，如果有施與的對象在，即使是他們的最後一口食物，也不會不分享而自己吃。
但因為一般人不如佛陀明白布施的果報，所以慳吝纏繞他們的心，他們便不布施而獨食。
根據MN142，佈施果報的大小， 其中一個要素是對方德行的高低。功德最高的是僧團， 其次是佛陀、聖者、有禪那的外道、有德者、無德者和動物。
其實不僅要看我們佈施的對象， 也要看我們自己， 我們是否有德行呢？ 我們是否有持五戒、十善業、八戒、 十戒、 比丘戒。 我們是否有修習禪定、禪那。 我們是否有觀智？我們是否常住於慈悲喜捨？ 一個有美德的人， 他們做的功德會比一般人大。 例如一個有修行的比丘， 都是做同樣的佈施， 功德會比一個普通的在家人大。義註以Vessantara王作例子， 那是我們菩薩倒數第三世。他將其兒子與女兒（後來的羅候羅及蓮華色Rāhula and Uppalavaṇṇā）布施給無道德、品性惡劣的朱加嘎（Jūjaka）婆羅門。佈施後大地震動，聲撼梵天界、震撼諸神之心。 因為Vessantara王德行崇高， 所以這個佈施因為他自己而產生了許大的果報
也要看佈施物是否如法獲得。 你去偷去搶的錢然後用來佈施， 功德會很少， 功德遠遠不及你正當賺錢而得來的財物而佈施。 佛陀說， 功德是快樂的同義詞(AN7.62)， 不如法財物之施， 當果報成熟時總會為你帶來一點麻煩和不愉快。
另一個因素， 是要看我們的心是否1.明净有信心，2.是否相信業果法則， 相信這個佈施所帶來的果報是廣大的--佛陀這樣說。 我們雖然知道果報會是施物的很多倍， 但理想的發心是慈悲的發心， 希望受益的對象會得到快樂， 希望他們離苦。 知道業果的智慧和慈悲並沒有衝突， 他們可以共存。 慈悲一存在， 佈施時我們的心便會明淨清淨。
佛陀在AN6.37補充說，在佈施前愉悅、佈施時心清淨有信心、佈施後愉悅--這樣也可以增加果報。例如你明天要供養僧團了， 然後你今天常常想起， 為此感到喜悅。 當明天起床後， 你也想起要做功德， 很開心。 佈施時， 你也充滿慈心具備信心。 做完功德後， 你也不斷想起， 為之而感到喜悅。 這樣功德會很大
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