這篇是想寫給那些末期癌症、末期疾病，又想延長自己壽命的人的。

在佛教裡，佛陀有教過延壽的方法。

這不同於別的旁門左道：佛陀所有的教導，都是沒有副作用的，不會說延壽後突然會家破人亡、妻離子散、破大財等等。

如果我們去找那些巫師之類做魔鬼交易，就可能要承擔很大的後果。

最簡單，一個人怎樣延壽？

【禮敬長者】

就是常常去禮敬長者。

佛陀曾說：

‘習慣禮敬者，常敬長者

四法得增長：壽命、容貌、快樂、力量（Dhp.109)’

什麼是佛陀口中的‘長者’呢？

就是地位比我地高的

義注解釋；

對於在家人來說，就是出家人

對於出家人來說，就是戒臘比自己高的

何謂‘壽命得增長’呢？

義注解釋：就是原本帶我們來投生的善業可以令我們活到50歲，但我們25歲時有個命劫。那我們常常禮敬長者的習慣就可以消除這個劫難，令我們順利活到50歲了

【培育四不壞凈】

另外一點可以做的，就是培育四不壞凈：

1. 對佛陀的不壞信心

2.      對法的不壞信心

3.      對僧的不壞信心

4.      具備圓滿的五戒 （AN5.179）

任何人、天神具備這四不壞凈，佛陀保證他們當生就會得到長壽、美麗、快樂、光榮的、在上主宰的狀態---這些利益（SN55.30）

原本我們未必是很長壽的，但培育這四不壞凈後，我們就會得到長壽的現世報—壽命得以延長

【四神足】

如果要說到延壽的實際操作，就一定要提到這四神足了

佛陀曾教誡比丘們，如果誰想增加自己的壽命，應該要修習四神足

如果誰多修四神足的話，只要他願意，他就能住世當時人類的平均壽命或多一點（DN26）

四神足是什麼來的？我們又應該怎樣修呢？四神足其實是：

1.有【意欲、興趣】去修習禪定、勤奮地提升善法、去除煩惱（欲神足）

2.【努力地】去修習禪定、勤奮地提升善法、去除煩惱（勤神足）

3.【用心】去修習禪定、勤奮地提升善法、去除煩惱（勤神足）

4.【考察】怎樣修習禪定、勤奮地提升善法、去除煩惱會做得好（觀神足）

禪定=心的集中

善法=心的光明、清爽、愉悅、乾淨

煩惱=心的灰蒙、黑暗、燥熱、混亂

這些是我們人人都可以感受到的！

至於我們應該選擇什麼禪修業處呢？

我們要根據自己的性情去選擇適合自己的止禪業處

SNA6.1中，佛陀的智慧辨析出六種人：「貪行者、瞋行者、癡行者、尋行者、信行者、慧行者」

以下是六種性行及特徵的簡述：

• 貪行（rāga-carita）：柔軟、緩慢、愛美、執著怡人的對象。

• 瞋行（dosa-carita）：急躁、粗暴、易怒、厭惡不悅意的對象。

• 癡行（moha-carita）：遲疑、混亂、昏沉、易受影響、人云亦云。

• 信行（saddhā-carita）：慷慨、信任、歡喜善法。

• 覺行（buddhi-carita）：敏銳、分析、具迫切感、厭離心。

• 尋行（vitakka-carita）：散亂、多尋伺、健談、易沉悶

我們可以這樣選擇適合自己的禪修業處：

貪行：十墓園相、三十二身分

瞋行：四梵住（mettā, karuṇā, muditā, upekkhā；慈悲喜捨）、四色遍（黑黃赤白—因為顏色美麗、精緻、明亮、純淨、令人愉悅，能有效對治他們的粗重、不悅、厭惡）。

癡行 ：死隨念（《慈經》義注），因為能讓昏沉者提起逼迫感而‘醒來’。光遍禪也是方法之一

尋行：安般念（ānāpānasati）（身念處）、地遍（因為它像「大地」般穩固，能「鎮住」心的漂移。）

信行：六隨念（佛、法、僧、戒、施、天）——增長信心。因為善心常常生起，所以可修習心念住和法念處（尤其是覺支篇）。

覺行：死念（maraṇasati）、寂止隨念（upasamānussati）、四界分別（catudhātu-vavatthāna）、食厭想（āhāre paṭikkūla-saññā）

其他適合一切性行的止禪業處包括地、水、火、風、空、識、光明遍禪、四無色定。

禪修的竅門在於能夠在其中取得快樂，‘樂在其中’！ 為什麼？ 因為佛陀說，禪定的近因就是快樂（AN11.1）

我們要選一個自己真的感到興趣、喜歡的禪修方法去修。

至於該怎樣修，則可以參閱《如實知見》網站：

https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E7%A6%AA%E4%BF%AE%E6%96%B9%E6%B3%95-meditation-method

而只有自己主要在修的禪修業處還不夠

為什麼？

因為我們要讓禪定生起，就必定要遠離五蓋（1.欲貪 2.嗔 3.昏沉睡眠 4.散亂後悔 5.疑惑）

對於欲貪蓋的對治，佛陀教導修行人們也必須修習不淨觀，省察身體存在種種不美麗、不乾淨的32個器官

關於嗔怒蓋，大家可以嘗試修習慈悲喜舍—這四梵住—來對治

關於昏沉睡眠蓋，佛陀特別提醒比丘們修習四神足時不要過鬆、懶惰，也不要讓心陷入昏沉睡眠。

佛陀也教導我們應日夜都修光遍禪讓心明亮、打開、無覆蓋。

關於散亂蓋，佛陀教導我們不要散亂於外部五種欲---怡人的影像、聲音、氣味、味道、所觸

更重要地，要不斷持續地保持修習自己的主要禪修方法下去(SN51.20)

當心有禪定時，心是集中、平靜、飽滿、喜悅的。此時我們就在心中許願、決意：願我能活得多久就多久！/ 願我盡可能地長壽 ！ （諸如此類） 

禪定越深越好

有禪定的心力量非常強大，此時發願是可以改變未來的。

我們要不斷這樣修下去！

成功延壽例子就是佛陀本人。當時佛陀在Veluvagāmako生重病，產生接近死亡、劇烈的痛處。佛陀這樣想：‘若我沒有告知侍者、僧團就般涅槃，這對我來說是不適當的。就讓我用精進來壓制此病，決意延續壽命吧！’於是佛陀就這樣成功撐過了這場原本就要讓他死的病。但因為魔王催促佛陀捨棄壽命，而當時阿難尊者經過佛陀的暗示後又沒有邀請佛陀延壽，所以佛陀並沒有繼續延壽、活足當時人類平均壽命100歲，只繼續修四神足多三個月，活到80多歲而已。（DN16）

另一個能夠激勵大家的現代例子，就是 Por Khao Wanchart Yimme。

Por Khao 出生於1959 年，但在2006-2007年時患上末期骨癌和淋巴癌。 Por Khao 就是靠修四神足成功延壽到2022年，享年63歲。

根據佛陀的教導，Por Khao 是可以活到泰國平均壽命約75歲或多一點點的。 Por Khao 的師父 Luang Por Prasit在圓寂前就曾提醒Por Khao：:“若受不了,便捨掉它(五蘊)。”

可能因為癌症讓身體太過痛苦，就算Por Khao 修到身苦心不苦，也難以忍受；在2021年Por Khao修四神足，進入各種深定後出定時又沒有人邀請Por Khao 延壽，所以 Por Khao 便沒有再延壽下去了。

希望這篇文章可以幫到某些人延續壽命

**English Translation**

This article is written for those suffering from terminal cancer or other terminal illnesses who still wish to extend their lifespan.

In Buddhism, the Buddha taught methods for prolonging life. 

This is different from other unorthodox or superstitious paths: All of the Buddha’s teachings are without side effects. Practicing them will not result in sudden family ruin, separation from loved ones, loss of wealth, or similar disasters.

If we seek out sorcerers or engage in demonic pacts, we may have to bear severe consequences.

**The Simplest Way: How Can a Person Prolong Their Life?**

**【Paying Respect to Elders】** 

It means regularly paying respect to elders. 

The Buddha once said: 

“Those who are accustomed to paying respect and constantly honoring elders 

will have four qualities that increase: lifespan, beauty, happiness, and strength.” (Dhp. 109)

What does the Buddha mean by “elders”? 

They are those who are higher in status than oneself. 

According to the commentaries: 

- For laypeople, this refers to monastics. 

- For monastics, this refers to those with higher ordination seniority (Vassa).

What does “lifespan increases” mean? 

The commentary explains: Suppose one’s wholesome kamma that led to this birth would normally allow one to live until 50 years old, but at age 25 there is a life-threatening calamity. The habitual practice of respecting elders can eliminate this calamity, allowing one to live smoothly until 50.

**【Cultivating the Four Unshakable Confidences】** 

Another practice one can do is to cultivate the Four Unshakable Confidences (AN 5.179): 

1. Unshakable confidence in the Buddha 

2. Unshakable confidence in the Dhamma 

3. Unshakable confidence in the Sangha 

4. Possessing the complete five precepts 

The Buddha guarantees that any human or deity who possesses these four unshakable confidences will, in this very life, attain states of long life, beauty, happiness, glory, and mastery over others (SN 55.30). 

Even if we were not originally destined for a long life, after cultivating these four unshakable confidences we will receive the present-life fruit of longevity — our lifespan will be extended.

**【The Four Bases of Spiritual Power】** 

When speaking of the practical methods for prolonging life, the Four Bases of Spiritual Power (Iddhipāda) must be mentioned. 

The Buddha taught the monks that whoever wishes to increase their lifespan should cultivate the Four Bases of Spiritual Power. If one cultivates them extensively, as long as one wishes, one can remain in the world for the average human lifespan of that era or even longer (DN 26).

What are the Four Bases of Spiritual Power, and how should we cultivate them? They are: 

1. **Chanda** (Desire/Interest): Having the desire and interest to cultivate Samādhi (unification of mind), diligently develop wholesome states, and remove defilements. 

2. **Viriya** (Effort): Diligently cultivating Samādhi (unification of mind), diligently developing wholesome states, and removing defilements. 

3. **Citta** (Mind/Attention): Applying the mind attentively to cultivate Samādhi (unification of mind), diligently develop wholesome states, and remove defilements. 

4. **Vīmaṃsā** (Investigation): Investigating and reflecting on how to best cultivate Samādhi (unification of mind), diligently develop wholesome states, and remove defilements.

- **Samādhi (unification of mind) ** = Focused state of mind. 

- **Wholesome states** = Brightness, freshness, joy, and purity of mind. 

- **Defilements** = Dullness, darkness, agitation, and confusion of mind. 

These are things everyone can directly experience!

**Choosing a Suitable Meditation Subject** 

We should choose a samatha (calming) meditation subject according to our own temperament. 

In SNA 6.1, the Buddha’s wisdom classifies six types of people: those dominated by greed, aversion, delusion, discursive thinking, faith, or wisdom. 

Brief characteristics: 

- **Greed type** (rāga-carita): Soft, slow, loves beauty, attached to pleasant objects. 

- **Aversion type** (dosa-carita): Impatient, rough, easily angered, dislikes unpleasant objects. 

- **Delusion type** (moha-carita): Hesitant, confused, drowsy, easily influenced. 

- **Faith type** (saddhā-carita): Generous, trusting, delights in wholesome states. 

- **Wisdom type** (buddhi-carita): Sharp, analytical, sense of urgency, dispassionate. 

- **Discursive-thinking type** (vitakka-carita): Scattered, overthinking, talkative, easily bored.

Suitable meditation subjects: 

- **Greed type**: Ten cemetery contemplations, 32 parts of the body. 

- **Aversion type**: Four Divine Abidings (mettā, karuṇā, muditā, upekkhā — loving-kindness, compassion, empathetic joy, equanimity); Four color kasinas (blue, yellow, red, white — because they are beautiful, refined, bright, pure, and pleasant). 

- **Delusion type**: Mindfulness of death (from the commentary to the Karaniya Metta Sutta); light kasina is also suitable. 

- **Discursive-thinking type**: Mindfulness of breathing (ānāpānasati) and body contemplation; earth kasina (stable like the earth, can anchor the drifting mind). 

- **Faith type**: Six Recollections (Buddha, Dhamma, Sangha, virtue, generosity, devas) — strengthens faith. Can also practice mindfulness of mind and dhammas (especially the enlightenment factors). 

- **Wisdom type**: Mindfulness of death, recollection of peace, analysis of the four elements, perception of repulsiveness in nutriment.

Other samatha subjects suitable for all temperaments include the kasinas of earth, water, fire, wind, space, consciousness, light, and the four formless attainments.

The key to meditation is to find joy in the practice — to “delight in it.” Why? Because the Buddha said that the proximate cause of Samādhi (unification of mind) is happiness (AN 11.1). We should choose a meditation method that genuinely interests and appeals to us.

For detailed instructions on how to practice, refer to the “Know and See” website: 

https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E7%A6%AA%E4%BF%AE%E6%96%B9%E6%B3%95-meditation-method

However, focusing only on the main meditation subject is not enough. 

Why? Because to develop Samādhi (unification of mind), we must abandon the Five Hindrances (1. Sensual desire, 2. Ill will, 3. Sloth and torpor, 4. Restlessness and remorse, 5. Doubt).

- For sensual desire: The Buddha taught the practice of asubha (foulness) contemplation — reflecting on the 32 unattractive and unclean parts of the body. 

- For ill will: Practice the Four Divine Abidings (loving-kindness, compassion, etc.). 

- For sloth and torpor: The Buddha advised not to be too lax or lazy when cultivating the Four Bases of Spiritual Power. He also taught practicing the light kasina day and night to make the mind bright, open, and unobstructed. 

- For restlessness: Do not scatter the mind toward the five external sensual pleasures (pleasant sights, sounds, smells, tastes, touches).

Most importantly, we must continuously and persistently maintain our main meditation practice. (SN51.20)

When the mind attains Samādhi (unification of mind) — focused, calm, full, and joyful — at that moment we make a wish or determination in our heart: “May I live as long as possible!” or “May my life be extended to the fullest extent!” 

The deeper the Samādhi (unification of mind), the better. A concentrated mind is extremely powerful; aspirations made at this time can change the future. We must keep practicing in this way.

**A Successful Example of Life Extension: The Buddha Himself** 

When the Buddha was seriously ill at Veluvagāma, experiencing severe pain close to death, he thought: “It would not be proper for me to pass into Parinibbāna without informing my attendant and the Sangha. Let me suppress this illness with energy and resolve to extend my life.” Thus, the Buddha successfully overcame the illness that would have caused his death. However, because Māra urged him to relinquish his lifespan and Ven. Ānanda, after the Buddha’s hint, did not invite him to extend his life, the Buddha did not continue extending it. He lived only three more months beyond what was destined, passing away at over 80 years old instead of the average human lifespan of 100 years at that time (DN 16).

**Another Inspiring Modern Example** 

Por Khao Wanchart Yimme was born in 1959. In 2006–2007, he was diagnosed with terminal bone cancer and lymphoma. Por Khao successfully extended his life through the practice of the Four Bases of Spiritual Power until 2022, passing away at the age of 63. 

According to the Buddha’s teaching, Por Khao could have lived up to Thailand’s average lifespan of about 75 years or slightly more. His teacher, Luang Por Prasit, had reminded him before passing: “If you can’t bear it anymore, just let go of it (the five aggregates).” 

Perhaps because the physical pain from cancer was too great, even though Por Khao reached a state where the body suffered but the mind did not, it was still difficult to endure. In 2021, after entering deep absorptions through the Four Bases of Spiritual Power and emerging from them, no one invited him to extend his life, so he did not prolong it further.

**May this article help some people extend their lifespan.**

---

**泰文完整翻譯 (ภาษาไทย)**

บทความนี้เขียนขึ้นเพื่อผู้ที่เป็นมะเร็งระยะสุดท้ายหรือโรคระยะสุดท้าย แต่ยังต้องการยืดอายุตัวเอง

ในพระพุทธศาสนา พระพุทธเจ้าได้ทรงสอนวิธีการยืดอายุ 

วิธีนี้แตกต่างจากทางลัดหรือไสยศาสตร์อื่น ๆ เพราะคำสอนทั้งหมดของพระพุทธเจ้าไม่มีผลข้างเคียง ไม่ทำให้หลังจากยืดอายุแล้วเกิดครอบครัวแตกสาแหรกขาด ภรรยาหนี ลูกหลานจากไป สูญเสียทรัพย์สินครั้งใหญ่ เป็นต้น

หากเราไปหาผู้วิเศษหรือทำข้อตกลงกับปีศาจ อาจต้องรับผลกรรมอันหนักหน่วง

**วิธีที่ง่ายที่สุด คนเราจะยืดอายุได้อย่างไร?**

**【การเคารพผู้ใหญ่】** 

คือการไปเคารพผู้ใหญ่เป็นประจำ 

พระพุทธเจ้าทรงตรัสว่า: 

‘ผู้ที่เคยชินกับการเคารพและเคารพผู้ใหญ่เสมอ 

จะได้รับการเจริญในสี่ธรรม: อายุ วรรณะ สุขะ พละ (Dhp.109)’

‘ผู้ใหญ่’ ที่พระพุทธเจ้าหมายถึงคือผู้ที่มีฐานะสูงกว่าเรา 

ตามคัมภีร์อรรถกถา: 

- สำหรับคฤหัสถ์ คือพระสงฆ์ 

- สำหรับพระสงฆ์ คือผู้มีพรรษาสูงกว่า

**‘อายุเจริญ’ หมายถึงอะไร?** 

อรรถกถาอธิบายว่า สมมติว่าบุญที่นำเราเกิดมามีอายุถึง 50 ปี แต่ตอนอายุ 25 ปีมีภัยถึงชีวิต การเคารพผู้ใหญ่เป็นนิสัยสามารถขจัดภัยนั้นได้ ทำให้เราอยู่รอดถึง 50 ปีได้อย่างราบรื่น

**【การเจริญสี่อปริหานิยธรรม】** 

อีกอย่างที่ทำได้คือ การเจริญสี่อปริหานิยธรรม: 

1. ความเชื่อมั่นในพระพุทธเจ้าไม่เสื่อม 

2. ความเชื่อมั่นในพระธรรมไม่เสื่อม 

3. ความเชื่อมั่นในพระสงฆ์ไม่เสื่อม 

4. มีศีลห้าครบถ้วน (AN5.179) 

ผู้ใดก็ตาม มนุษย์หรือเทวดา ที่มีสี่อปริหานิยธรรมนี้ พระพุทธเจ้าประกันว่าจะได้รับผลในชาตินี้คือ อายุยืน งามสุข มีเกียรติ และเป็นผู้ปกครองเหนือผู้อื่น (SN55.30)

เดิมทีเราอาจไม่ได้มีอายุยืนนัก แต่เมื่อเจริญสี่อปริหานิยธรรมแล้ว เราจะได้รับผลปัจจุบันคืออายุยืน — อายุจะยืดออกไป

**【อิทธิบาท 4】** 

หากพูดถึงการปฏิบัติจริงในการยืดอายุ ต้องพูดถึงอิทธิบาท 4 

พระพุทธเจ้าทรงสั่งสอนพระภิกษุว่า ผู้ใดต้องการเพิ่มอายุควรเจริญอิทธิบาท 4 

หากเจริญมากพอ ตามที่ตนปรารถนา ก็สามารถอยู่ในโลกได้เท่าอายุเฉลี่ยของมนุษย์ในยุคนั้นหรือมากกว่านั้น (DN26)

อิทธิบาท 4 คืออะไร และควรปฏิบัติอย่างไร? 

1. มีความต้องการและความสนใจ ไปเจริญสมาธิ เพียรพัฒนากุศลธรรม ขจัดกิเลส (ฉันทะ) 

2. เพียร ไปเจริญสมาธิ เพียรพัฒนากุศลธรรม ขจัดกิเลส (วิริยะ) 

3. ตั้งใจ ไปเจริญสมาธิ เพียรพัฒนากุศลธรรม ขจัดกิเลส (จิตตะ) 

4. พิจารณา วิธีเจริญสมาธิ เพียรพัฒนากุศลธรรม ขจัดกิเลสให้ดีที่สุด (วิมังสา)

สมาธิ = ความตั้งมั่นของจิต 

กุศลธรรม = ความสว่าง สดชื่น เปรมปรีดิ์ บริสุทธิ์ของจิต 

กิเลส = ความหมองคล้ำ มืดมัว ร้อนรุ่ม วุ่นวายของจิต 

สิ่งเหล่านี้ทุกคนสัมผัสได้!

**การเลือกกรรมฐานตามอุปนิสัย** 

เราควรเลือกกรรมฐานสมถะที่เหมาะกับอุปนิสัยของตนเอง 

ใน SNA6.1 พระพุทธเจ้าแบ่งคนเป็นหกประเภท: โลภจริต โทสะจริต โมหจริต วิตกกจริต ศรัทธาจริต พุทธิจริต 

ลักษณะโดยย่อ: 

• โลภจริต: อ่อนโยน ช้า ๆ ชอบความสวยงาม ติดในสิ่งน่ารื่นรมย์ 

• โทสะจริต: วู่วาม หยาบคาย โกรธง่าย ชังสิ่งไม่น่าพอใจ 

• โมหจริต: ลังเล สับสน ง่วงเหงา ง่ายต่อการถูกชักจูง 

• ศรัทธาจริต: ใจกว้าง เชื่อถือ ดีใจกับกุศลธรรม 

• พุทธิจริต: ฉลาดเฉลียว วิเคราะห์ มีความเร่งด่วน มีความเบื่อหน่าย 

• วิตกกจริต: ฟุ้งซ่าน คิดมาก พูดเก่ง ง่ายต่อความเบื่อ

กรรมฐานที่เหมาะสม: 

- โลภจริต: สุสาน 10, 32 ส่วนของร่างกาย 

- โทสะจริต: พรหมวิหาร 4 (เมตตา กรุณา มุทิตา อุเบกขา), กสิณสี 4 (น้ำเงิน เหลือง แดง ขาว) 

- โมหจริต: นิจจานุสสติ (จากอรรถกถาเมตตสูตร), แสงสว่างกสิณ 

- วิตกกจริต: อาณาปานสติ (สติปัฏฐานกาย), ดินกสิณ 

- ศรัทธาจริต: หกอนุสสติ (พระพุทธเจ้า ธรรม สังฆะ ศีล ทาน เทวดา) 

- พุทธิจริต: มรณานุสสติ, อุปสมานุสสติ, จตุธาตุววัฏฐาน, อาหารปฏิกูลสัญญา 

กรรมฐานอื่นที่เหมาะกับทุกอุปนิสัย: ดิน น้ำ ไฟ ลม อากาศ วิญญาณ แสงสว่างกสิณ และอรูปฌาน 4 

เคล็ดลับของการเจริญสมาธิคือต้อง “เพลิดเพลิน” อยู่ในนั้น เพราะพระพุทธเจ้าตรัสว่า เหตุใกล้ของสมาธิคือความสุข (AN11.1) เราควรเลือกวิธีที่ตนเองสนใจและชอบจริง ๆ 

วิธีปฏิบัติโดยละเอียด สามารถดูได้ที่เว็บไซต์: 

https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E7%A6%AA%E4%BF%AE%E6%96%B9%E6%B3%95-meditation-method

**แต่การเจริญเฉพาะกรรมฐานหลักยังไม่พอ** 

เพราะการให้สมาธิเกิดขึ้นได้ ต้องละนิวรณ์ 5 ให้ได้ (1.กามฉันทะ 2.พยาบาท 3.ธินมิทธะ 4.อุทธัจจกุกกุจจะ 5.วิจิกิจฉา)

สำหรับกามฉันทะ ต้องเจริญอสุภานุสสติ พิจารณา 32 ส่วนของร่างกายที่ไม่สวย ไม่สะอาด 

สำหรับพยาบาท เจริญพรหมวิหาร 4 

สำหรับธินมิทธะ อย่าปฏิบัติหลวมเกินไป ควรเจริญแสงสว่างกสิณทั้งกลางวันกลางคืน 

สำหรับอุทธัจจะ อย่าปล่อยจิตฟุ้งซ่านไปในกามคุณ 5 

ที่สำคัญที่สุดคือ ต้องปฏิบัติกรรมฐานหลักของตนเองอย่างต่อเนื่องไม่ขาด (SN51.20)

เมื่อจิตมีสมาธิ — ตั้งมั่น สงบ เต็มเปี่ยม เปรมปรีดิ์ — ขณะนั้นให้ตั้งจิตอธิษฐานในใจว่า “ขอให้ข้าพเจ้าได้มีชีวิตอยู่นานที่สุดเท่าที่เป็นไปได้!” 

ยิ่งสมาธิลึกยิ่งดี จิตที่มีสมาธิมีพลังมหาศาล การตั้งจิตอธิษฐานในขณะนี้สามารถเปลี่ยนแปลงอนาคตได้ เราต้องปฏิบัติอย่างต่อเนื่อง

**ตัวอย่างการยืดอายุที่ประสบความสำเร็จ** 

คือพระพุทธเจ้าเอง เมื่อครั้งประสบพระโรคหนักที่ Veluvagāmako ... (ตามเนื้อหา DN16)

**ตัวอย่างสมัยใหม่** 

Por Khao Wanchart Yimme เกิดปี 1959 เป็นมะเร็งกระดูกและมะเร็งน้ำเหลืองระยะสุดท้ายปี 2006-2007 ใช้การเจริญอิทธิบาท 4 ยืดอายุจนถึงปี 2022 สิริอายุ 63 ปี

**หวังว่าบทความนี้จะช่วยให้บางคนสามารถยืดอายุต่อไปได้**

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**越南文完整翻譯 (Tiếng Việt)**

Bài viết này dành cho những người bị ung thư giai đoạn cuối hoặc bệnh hiểm nghèo giai đoạn cuối nhưng vẫn mong muốn kéo dài tuổi thọ của mình.

Trong Phật giáo, Đức Phật đã dạy các phương pháp kéo dài thọ mạng. 

Điều này khác với các tà môn ngoại đạo khác: Tất cả giáo pháp của Đức Phật đều không có tác dụng phụ, không dẫn đến gia đình tan nát, vợ con ly tán, mất của cải lớn, v.v.

Nếu chúng ta tìm đến các pháp sư hoặc giao dịch với ma quỷ, có thể phải chịu hậu quả rất nghiêm trọng.

**Cách đơn giản nhất: Một người làm thế nào để kéo dài thọ mạng?**

**【Lễ kính trưởng thượng】** 

Là thường xuyên đi lễ kính trưởng thượng. 

Đức Phật từng dạy: 

‘Người quen lễ kính, thường kính trọng trưởng thượng 

Sẽ được tăng trưởng bốn pháp: Thọ mạng, dung mạo, an lạc, sức mạnh (Dhp.109)’

‘Trưởng thượng’ trong lời Phật là ai? 

Là những người có địa vị cao hơn mình. 

Theo chú giải: 

- Đối với cư sĩ là chư Tăng 

- Đối với Tăng là người có hạ lạp cao hơn

**‘Thọ mạng được tăng trưởng’ nghĩa là gì?** 

Chú giải giải thích: Giả sử thiện nghiệp dẫn đến đời này cho phép sống đến 50 tuổi, nhưng ở tuổi 25 có nạn mạng. Thói quen lễ kính trưởng thượng thường xuyên có thể tiêu trừ nạn này, khiến sống thuận lợi đến 50 tuổi.

**【Tu dưỡng Tứ Bất Hoại Tịnh】** 

Một phương pháp khác là tu dưỡng Tứ Bất Hoại Tịnh: 

1. Tín tâm bất hoại đối với Phật 

2. Tín tâm bất hoại đối với Pháp 

3. Tín tâm bất hoại đối với Tăng 

4. Giữ Ngũ Giới đầy đủ (AN5.179)

Bất kỳ ai, người hay thiên thần, có Tứ Bất Hoại Tịnh này, Đức Phật đảm bảo ngay trong đời này sẽ đạt được thọ mạng dài, xinh đẹp, an lạc, vinh quang và làm chủ trên đời (SN55.30).

Dù ban đầu chúng ta chưa chắc đã thọ mạng dài, nhưng sau khi tu dưỡng Tứ Bất Hoại Tịnh, chúng ta sẽ nhận được quả báo hiện đời là thọ mạng dài — tuổi thọ được kéo dài.

**【Tứ Thần Túc】** 

Khi nói đến thực hành cụ thể để kéo dài thọ mạng, nhất định phải nhắc đến Tứ Thần Túc. 

Đức Phật đã dạy các Tỳ-kheo rằng ai muốn tăng thọ mạng nên tu Tứ Thần Túc. Nếu tu nhiều, theo ý nguyện, người đó có thể trụ thế bằng tuổi thọ trung bình của loài người thời đó hoặc lâu hơn (DN26)

Tứ Thần Túc gồm: 

1. Có ý dục và hứng thú tu thiền định, siêng năng tăng trưởng thiện pháp, trừ phiền não (Dục Thần Túc) 

2. Tinh tấn tu thiền định, siêng năng tăng trưởng thiện pháp, trừ phiền não (Tinh Tấn Thần Túc) 

3. Chú tâm tu thiền định, siêng năng tăng trưởng thiện pháp, trừ phiền não (Tâm Thần Túc) 

4. Quán sát cách tu thiền định, siêng năng tăng trưởng thiện pháp, trừ phiền não cho tốt nhất (Quán Thần Túc)

Thiền định = tâm chuyên chú 

Thiện pháp = tâm sáng sủa, tươi mới, hoan hỷ, thanh tịnh 

Phiền não = tâm u ám, tối tăm, nóng nảy, hỗn loạn 

Những điều này ai cũng có thể cảm nhận được!

**Chọn nghiệp xứ thiền định** 

Nên chọn nghiệp xứ chỉ theo tánh khí của mình. Trong SNA6.1, Đức Phật phân tích sáu loại người: Tham hành giả, Sân hành giả, Si hành giả, Tầm hành giả, Tín hành giả, Huệ hành giả.

Các nghiệp xứ phù hợp: 

- Tham hành: Thập bất tịnh quán, 32 thân phần 

- Sân hành: Tứ Vô Lượng Tâm (từ bi hỷ xả), Tứ sắc biến 

- Si hành: Niệm tử, Quang biến thiền 

- Tầm hành: An ban niệm (ānāpānasati), Địa biến 

- Tín hành: Lục tùy niệm (Phật, Pháp, Tăng, Giới, Thí, Thiên) 

- Huệ hành: Tử niệm, Tịch chỉ tùy niệm, Tứ giới phân biệt, Thực yếm tưởng 

Các nghiệp xứ khác phù hợp mọi tánh khí: Địa, Thủy, Hỏa, Phong, Không, Thức, Quang minh biến, Tứ Vô Sắc Định. 

Mẹo tu thiền là phải “vui trong đó”, vì Đức Phật nói nhân gần của thiền định là lạc (AN11.1). Hãy chọn pháp môn mình thực sự hứng thú và yêu thích. 

Cách tu chi tiết có thể xem tại website: 

https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E7%A6%AA%E4%BF%AE%E6%96%B9%E6%B3%95-meditation-method

**Nhưng chỉ tu nghiệp xứ chính vẫn chưa đủ** 

Vì để sanh thiền định, nhất định phải xa lìa Ngũ Cái (1. Dục tham 2. Sân 3. Hôn trầm thụy miên 4. Trạo hối 5. Nghi).

Đặc biệt phải kiên trì tu tập nghiệp xứ chính của mình liên tục (SN51.20).

Khi tâm có thiền định — chuyên chú, an tịnh, tràn đầy, hoan hỷ — hãy phát nguyện trong tâm: “Nguyện con sống được lâu nhất có thể!” 

Thiền định càng sâu càng tốt. Tâm có định có sức mạnh rất lớn, phát nguyện lúc đó có thể thay đổi tương lai. Chúng ta phải tu tập liên tục như vậy!

**Ví dụ thành công** 

Là chính Đức Phật (DN16) và Por Khao Wanchart Yimme (sinh năm 1959, bị ung thư xương và ung thư hạch giai đoạn cuối năm 2006-2007, kéo dài thọ mạng đến năm 2022, hưởng thọ 63 tuổi).

**Hy vọng bài viết này có thể giúp một số người kéo dài thọ mạng.**

（依上座部佛教，佛陀誕生、成道、涅槃的日子都同樣在毗捨佉月（vesakhamasa）的月圓日。有人將此日翻譯為衛塞節（vesakha day）。毗捨佉月相當於陽歷的四月或五月。）

釋迦牟尼佛在竹林村度過他最後一次雨安居時，他生了一場嚴重的疾病。在雨安居前一天那個月圓日，佛陀因過去的業而感受到非常刺骨、難忍的背痛。

在過去的某一生中，這位將成為釋迦牟尼佛的菩薩是位摔跤者，那時他將對手摔在地上，而使對方背脊斷裂。當時機成熟時，也就是佛陀般涅槃前的十個月，這個惡業的果報現起了。此業的力量非常強猛，它的果報將一直持續到死亡才停止。這種痛苦稱為“至死方終之苦”，唯有在死亡來臨時它才會停止。

佛陀以他的決意來制止這病痛的生起，這不是一種普通的決心。首先，佛陀修行色七法及非色七法的觀禅，再以大觀進入阿羅漢果定。

DN16.164 的義注問，為何佛陀在此前此之前為何不進入果定?也進入, 但那是剎那果定。剎那果定只是在入定期間鎮伏苦受,出定後苦受會再次遍布全身,就像覆蓋湖水的水草被丟進木頭或石頭後沖開一樣, 水草很快會再次覆蓋水面。

但如果修行色七法及非色七法的觀禅，再以大觀進入阿羅漢果定；苦受能在很長時間內不再生起。

根據《清淨道論》

色七法觀 (rūpasattakam) 為

1. **取捨色**：觀一期生命從結生到死亡的色法三相（無常、苦、無我）。

2. **依時期**：將一生分成多個時期 (如百年分三期、十年期、五年期…直到一天分成多時)，觀每一時期色法生起即壞滅、不延續到下一期。

3. **以食所成**：觀每天飢餓與飽食時的食生色法，它們的三相--「於飢餓之時轉起的色，必於此處而滅，不能到達飽滿之時，於飽滿之時轉起的色，必於此處而滅，不能到達飢餓之時。所以是無常、苦、無我」。。

4. **以時節所成**：觀冷熱變化時的色法為無常、苦、無我 (於熱時轉起的色，必於此處而滅，不能到達寒時，於寒時轉起的色必於此處而滅，不能到達熱時)。

5. **以業生**：分別觀眼、耳、鼻、舌、身、意六門中生起的業生色法 (各門色法不混入他門，如此看到它們的生滅或三相)。

6. **以心等起**：觀快樂時與悲傷時的心生色法-「於喜時轉起的色，必於此處而滅，不至憂時。於憂時轉起的色，必於此處而滅，不至喜時。所以是無常、苦、無我」

7. **法性色/非有情色**：觀外界無生命色法 (如鐵、銅、石頭、植物等，無六根的色法)的三相。

[2]非色七法觀 (Arūpasattaka) —— 觀名法 (心/名蘊)

1.以聚-在觀照例如一條頭髮的無常、苦、無我時，所生起的識、受、想、思、觸--它們是無常、苦、無我的

2.以雙-思惟取捨色（從生至死的色）是無常苦無我，再以另一心思惟彼心亦是無常苦無我。思惟年齡的增長而消滅之色、食所成色、時節所成色、業生色、心等起色、法性色是無常苦無我，再以另一心思惟彼心是無常苦無我，是名以雙思惟。

3.以剎那-思惟取捨色是無常、苦、無我，然後以第二顆生起的心觀照第一顆生起的心、以第三顆生起的心觀照第二顆生起的心、以第四顆生起的心觀照第三顆生起的心、以第五顆生起的心觀照第四顆生起的心為無常、苦、無我；觀照年齡的增長而消滅的色、食所成色、時節所成色、業生色、心等起色，法性色時也是這樣做

4.以次第-思惟取捨色是無常、苦、無我，然後以第二顆生起的心觀照第一顆生起的心、以第三顆生起的心觀照第二顆生起的心、以第四顆生起的心觀照第三顆生起的心....以第十一顆生起的心觀照第十顆生起的心為無常、苦、無我

5.以除見-觀照名法‘這不是實我’ （MNA62）

6.以去慢-觀照名法‘這不是我’（MNA62）

7.以破欲-觀照名法‘這不是我的’（MNA62）

完成色七法 + 非色七法後，名色法 (身心) 對禪修者變得「非常清晰無滯礙」，這是培育強大觀智的基礎。

大觀或許指MN64中所記載的那樣，以以下多種角度觀照名色法：

1.無常的

2. （苦）：苦的、病的、腫脹物（注釋書：裏面敗壞之物）、箭的（隨射擊生起苦之義）、禍的（注釋書：苦之義）、疾病的、敗壞的（破碎之義）

3.（無我）：外人的（注釋書：非自己的）、空的（注釋書：非靈魂實體）、無我的

阿羅漢果定是指：以涅槃為對象的阿羅漢果心

由於觀禅的修行強而有力，佛陀的阿羅漢果定也強而有力。從該定出來之後，佛陀立定決心：“從今日乃至般涅槃日，願此病不再生起。”因為此業的力量強，所以佛陀每天都必須發如此的決心。這種果定稱為壽行果定（護壽果定或命行果定）。壽行果定指維持壽命的果定；護壽果定指保護壽命的果定；命行果定指維持命根的果定。佛陀每天都如此修行。

佛陀是以四神足來修這個阿羅漢果定的。佛陀說，如果誰多修四神足，如果自己希望，是可以延壽至當時人類平均壽命或比此多一點點的年數（DN16.167）

什麼是四神足呢？

四神足是：

1.有意欲去培育禪定、勤奮地修四正勤（1.努力讓未生起的善生起 2.努力地讓已生起的善增長 3.努力地去除已生起的不善 4.努力地讓未生起的不善不再生起）

2.努力去培育禪定、勤奮地修四正勤 

3.用心去培育禪定、勤奮地修四正勤

4.不斷考察（例如怎樣可以做得好些、有什麼做得不好等等）去培育禪定、勤奮地修四正勤（Ref. SN51.20 ）

雨安居後，佛陀四處游方，最後到達毗捨離。於毗捨佉月月圓日之前三個月，也就是陽歷二月的月圓日，在遮波羅塔，佛陀決定捨棄生存的意願（捨壽行）。這是什麼意思呢？在那天，佛陀作了如此的決定：“從今日至毗捨佉月的月圓日，我將修行此果定；之後我將不再修行此果定。”這個決定稱為“捨棄生存的意願”。

(According to Theravada Buddhism, the days of the Buddha’s birth, enlightenment, and parinirvana all fell on the full moon day of the Vesakha month (vesakhamasa). Some translate this day as Vesakha Day. The Vesakha month corresponds to April or May in the Gregorian calendar.)

While the Sakyamuni Buddha was spending his last rains retreat (vassa) at Beluva village, he contracted a serious illness. On the full moon day before the rains retreat began, the Buddha experienced extremely sharp and unbearable back pain due to past kamma.

In one of his past lives, the Bodhisatta who would become Sakyamuni Buddha was a wrestler. At that time, he threw his opponent to the ground and broke the opponent’s spine. When the conditions matured — that is, ten months before the Buddha’s parinirvana — the fruit of this bad kamma arose. The power of this kamma was extremely strong, and its result would continue until death. This kind of pain is called “pain that ends only at death”; it only stops when death arrives.

The Buddha used his determination (adhiṭṭhāna) to suppress the arising of this painful condition. This was not an ordinary resolution. First, the Buddha practiced the Sevenfold Contemplation of Materiality (rūpasattaka) and the Sevenfold Contemplation of Immateriality (arūpasattaka), then entered the fruition attainment of arahantship through the great insight (mahā-vipassanā).

The commentary on DN16.164 asks why the Buddha did not enter fruition attainment before this time. He did enter it, but it was only momentary fruition attainment. Momentary fruition attainment only suppresses the painful feeling during the period of stillness; after emerging from it, the painful feeling spreads throughout the body again, just like water weeds covering a lake that are pushed aside when a piece of wood or stone is thrown in, only for the weeds to quickly cover the surface of the water again.

However, if one practices the Sevenfold Contemplation of Materiality and the Sevenfold Contemplation of Immateriality, and then enters the fruition attainment of arahantship through great insight, the painful feeling can be prevented from arising for a very long time.

According to the *Visuddhimagga* (Path of Purification):

**Sevenfold Contemplation of Materiality (rūpasattaka):**

1. **Contemplation of Materiality as Taken Up and Discarded**: Contemplate the three characteristics (impermanence, unsatisfactoriness, non-self) of materiality throughout one lifetime, from conception to death.

2. **Contemplation by Period**: Divide one lifetime into various periods (such as dividing a hundred years into three periods, ten-year periods, five-year periods… down to dividing one day into many periods), and contemplate that materiality arising in each period ceases right there and does not continue to the next period.

3. **Contemplation as Nutriment-Produced**: Contemplate the nutriment-produced materiality when hungry and when full each day, with their three characteristics — “Materiality that arises at the time of hunger ceases right there and cannot reach the time of fullness; materiality that arises at the time of fullness ceases right there and cannot reach the time of hunger. Therefore it is impermanent, unsatisfactoriness, and non-self.”

4. **Contemplation as Season-Produced**: Contemplate materiality during changes of hot and cold weather as impermanent, unsatisfactoriness, and non-self (materiality that arises in hot weather ceases right there and cannot reach cold weather; materiality that arises in cold weather ceases right there and cannot reach hot weather).

5. **Contemplation as Kamma-Born**: Separately contemplate kamma-born materiality arising in the six sense doors (eye, ear, nose, tongue, body, mind). Materiality in each door does not mix with other doors; in this way one sees their arising and ceasing or the three characteristics.

6. **Contemplation as Consciousness-Occasioned**: Contemplate consciousness-occasioned materiality at times of happiness and sadness — “Materiality that arises at the time of joy ceases right there and does not reach the time of sorrow. Materiality that arises at the time of sorrow ceases right there and does not reach the time of joy. Therefore it is impermanent, unsatisfactoriness, and non-self.”

7. **Contemplation of Materiality as Natural/Non-Sentient**: Contemplate the three characteristics of external inanimate materiality (such as iron, copper, stones, plants, etc., materiality without the six sense bases).

**[2] Sevenfold Contemplation of Immateriality (Arūpasattaka) — Contemplation of Mentality (Mind / Name Aggregate):**

1. **By Grouping**: When contemplating the impermanence, unsatisfactoriness, and non-self of, for example, a hair, the consciousness, feeling, perception, volition, and contact that arise are themselves impermanent, unsatisfactoriness, and non-self.

2. **By Pairs**: One contemplates that materiality taken up and discarded (from birth to death) is impermanent, unsatisfactoriness, and non-self; then with another mind one contemplates that this mind is also impermanent, unsatisfactoriness, and non-self. One contemplates materiality that perishes with the growth of age, nutriment-produced materiality, season-produced materiality, kamma-born materiality, consciousness-occasioned materiality, and natural materiality as impermanent, unsatisfactoriness, and non-self; then with another mind one contemplates that this mind is also impermanent, unsatisfactoriness, and non-self. This is called contemplation by pairs.

3. **By Moments**: One contemplates that materiality taken up and discarded is impermanent, unsatisfactoriness, and non-self; then the second arising mind contemplates the first arising mind, the third arising mind contemplates the second arising mind, the fourth arising mind contemplates the third arising mind, the fifth arising mind contemplates the fourth arising mind as impermanent, unsatisfactoriness, and non-self. The same is done when contemplating materiality that perishes with the growth of age, nutriment-produced materiality, season-produced materiality, kamma-born materiality, consciousness-occasioned materiality, and natural materiality.

4. **By Series**: One contemplates that materiality taken up and discarded is impermanent, unsatisfactoriness, and non-self; then the second arising mind contemplates the first, the third contemplates the second… up to the eleventh arising mind contemplates the tenth arising mind as impermanent, unsatisfactoriness, and non-self.

5. **By Removal of Views**: Contemplate mentality as “This is not a solid self” (MNA62).

6. **By Removal of Conceit**: Contemplate mentality as “This is not I” (MNA62).

7. **By Removal of Desire**: Contemplate mentality as “This is not mine” (MNA62).

After completing the Sevenfold Contemplation of Materiality and the Sevenfold Contemplation of Immateriality, the mentality-materiality (mind and body) becomes “extremely clear and unobstructed” to the meditator. This forms the foundation for developing powerful insight knowledge.

Great insight perhaps refers to what is recorded in MN64, contemplating mentality-materiality from the following multiple angles:

1. As impermanent.

2. (As unsatisfactoriness): As unsatisfactoriness, as a disease, as a tumour (commentary: something rotten inside), as an arrow (in the sense of producing unsatisfactoriness when shot), as a calamity (commentary: meaning of unsatisfactoriness), as an affliction, as decay (in the sense of breaking).

3. (As non-self): As alien (commentary: not one’s own), as empty (commentary: not a soul entity), as non-self.

The fruition attainment of arahantship refers to the arahant fruition consciousness that takes Nibbāna as its object.

Because the practice of insight meditation was very powerful, the Buddha’s arahantship fruition attainment was also very powerful. After emerging from that attainment, the Buddha made the determination: “From today until the day of parinirvana, may this illness not arise again.” Because the power of this kamma was strong, the Buddha had to make this determination every day. This kind of fruition attainment is called the “fruition attainment for maintaining lifespan” (or life-protecting fruition attainment, or life-continuing fruition attainment). The Buddha practiced in this way every day.

The Buddha cultivated this arahantship fruition attainment using the Four Bases of Spiritual Power (iddhipāda). The Buddha said that whoever cultivates the Four Bases of Spiritual Power much, if they wish, can extend their lifespan to the average human lifespan at that time or a little more (DN16.167).

What are the Four Bases of Spiritual Power?

They are:

1. The base of spiritual power that is will (chanda), accompanied by stillness and the effort of the Four Right Efforts (1. effort to generate wholesome states that have not arisen; 2. effort to increase wholesome states that have arisen; 3. effort to abandon unwholesome states that have arisen; 4. effort to prevent unwholesome states that have not arisen).

2. The base of spiritual power that is energy (viriya), accompanied by stillness and the effort of the Four Right Efforts.

3. The base of spiritual power that is consciousness (citta), accompanied by stillness and the effort of the Four Right Efforts.

4. The base of spiritual power that is investigation (vīmaṃsā) (am I doing this well enough? how can I improve?), accompanied by stillness and the effort of the Four Right Efforts (Ref. SN51.20).

After the rains retreat, the Buddha wandered in various places and finally reached Vesālī. Three months before the full moon day of the Vesakha month — that is, on the full moon day of February in the Gregorian calendar — at the Cāpāla Shrine, the Buddha decided to relinquish the will to live (abandoning the life-maintaining formation). What does this mean? On that day, the Buddha made this determination: “From today until the full moon day of the Vesakha month, I will practice this fruition attainment; after that, I will no longer practice this fruition attainment.” This determination is called “relinquishing the will to live.”

【中、English、ไทย、Tiếng Việt】如果我們想好像張哲瀚、Black pink  rosé  那麼好看

如果我們想好像英女王那麼長壽

如果我們想好像金正恩那麼快樂（說笑啦 XD）

如果我們想好像Taylor Swift 那麼有名聲

如果我們想好像特朗普那麼有統治權

那我們就要培育四不壞凈

佛陀保證，具備四不壞凈的人今生就會得到這些利益（SN55.30）

是哪四不壞凈呢？

就是對佛陀有不壞的信心

對法有不壞的信心

對僧有不壞的信心

具備圓滿的五戒（AN5.179）

對佛陀有不壞的信心，就是要穩固不破地相信佛陀

是一位已經滅盡一切煩惱的人（阿羅漢arahaṃ）、

已完全圓滿覺悟者（遍正覺者sammāsambuddho）、

智慧和德行都圓滿具足者（明行具足 vijjācaraṇasampanno）、

已經達到善的狀態（善逝sugato）、

完全知道這個世界者（世間解lokavidū）、

堪受訓練者的無上訓練者 （anuttaro purisadammasārathi）、

天神和人類的導師 （satthā devamanussānaṃ）、

覺者（佛陀 buddho）、

具備福德者（世尊 bhagavā）

對法有不壞的信心，就是穩固不破地相信四聖諦具備以下的特質。

首先，四聖諦是什麼呢？

各種負面情緒、不好的遭遇、滲有執著的身心本身就是不讓人滿意的（苦聖諦）

渴愛是痛苦的原因（苦集聖諦）

渴愛的止息是痛苦的止息（苦滅聖諦）

八聖道/戒定慧是滅苦之道（苦滅之道聖諦）

四聖諦具備什麼特質呢？

善說的（Svākkhāto）：世尊所說的法是「善巧、完整、清晰」地宣說的。沒有錯誤、沒有隱藏、適合不同根器的眾生，能真正引導解脫。

現見的（Sandiṭṭhiko）：法的果報可以「當下親自體驗」，不需要等到來世。修行者可以立即看到法的真實效果

無時的（Akāliko）：法的利益是「即時」的，不受時間限制。只要如法修行，當下就能產生效果，不必等待很久。

來見的（Ehipassiko）：法是「邀請大家來親自檢驗」的。佛陀從不強迫人相信，而是鼓勵大家「來看、來驗證」，像邀請客人「請進來看看」。

導引的（Opaneyyiko）：法能「引導」修行者逐步向前，朝向更高的層次，直到究竟解脫。像一條清楚的道路，帶領人走向目標。

智者自證的（Paccattaṃ veditabbo viññūhi）：法的真實利益必須「由有智慧的人自己親自體證」，無法只靠別人轉述。必須自己實踐、自己體驗。

對僧有不壞的信心，就是相信四雙八士具備以下的特質

首先，四雙八士是什麼呢？

就是入流道者（他們具備一定程度的信力、精進力、記憶力/念力、定力、智慧力，但經過智慧足夠地審思後接受佛法；或者對佛陀有足夠程度的情愛。這類人注定會在死前入流 （SN55.24））

入流者/初果聖者 （他們已經斷除‘我’存在的感覺、執著無助於解脫的戒條、對三寶的懷疑）

二道聖者

二果聖者 （他們已經削弱了貪和嗔）

三道聖者

三果聖者 （他們已經進一步斷除了欲貪、嗔）

阿羅漢道聖者

阿羅漢聖者 （他們已經斷除一切煩惱，包括對禪定的貪慾、我慢、散亂、無明）

以下是他們的特質，要對他們的特質有不壞的信心：

善行者（Suppaṭipanno）：僧伽的修行是「善巧、正確」的。他們依照佛陀所教導的正法、正道修行，沒有偏差。

正直行者（Ujuppaṭipanno）：修行是「正直、端正」的。不走歪路、不詭詐，心行正直清淨。

如理行者（Ñāyappaṭipanno）：依照「真理、道理」（ñāya）修行。所行與佛法完全相應，不違背緣起與四聖諦。

如法行者（Sāmīcippaṭipanno）：行為「如法、合宜」，完全符合戒律與僧團規範，是值得效法的榜樣。

應受供養者（Āhuneyyo）：值得接受信眾的供養（食物、衣服、醫藥等），因為他們是清淨的福田，布施給他們有大果報

應受招待者（Pāhuneyyo）：值得被特別招待、尊敬接待。

應受布施者（Dakkhiṇeyyo）：值得接受布施，布施給他們能產生廣大福報。

應受合掌敬禮者（Añjalikaraṇīyo）：值得大家合掌尊敬、禮敬。

世間無上福田（Anuttaraṃ puññakkhettaṃ lokassa）：是世間最殊勝的福田。對僧伽供養、布施，能得到無量福報。

而五戒就是

1.不殺生

2.不偷盜

3.不邪淫

4.不妄語

5.不飲酒吸毒

===

如果做到以上的話，佛陀保證您今生就會變得好看、長壽、快樂、有名聲、成為人中頭目！（SN55.30）

然而，您可能會問，怎可能今生就會立即變得好看呢？

最快大幅度改變容貌的方法其實是整容

但就算我們不整容，假如我們具備這四不壞凈，我們的心就會立馬產生變化了。 根據《阿比達摩論》，我們的心是會產生物質元素的，是會影響我們的容貌和身體的。

當我們的心具備了這麼上妙的特質、好德性，很自然就會讓我們的容貌變得光亮、明淨、柔和、融和。就算臉龐不像明星那麼精緻，也必定會當生變得讓人百看不厭的

因此如果誰想改變命運，就必須盡快培育這四不壞凈

==

If we want to be as good-looking as Zhang Zhehan or BLACKPINK’s Rosé, 

If we want to live as long as the Queen, 

If we want to be as happy as Kim Jong-un (just kidding XD), 

If we want to be as famous as Taylor Swift, 

If we want to have as much ruling power as Trump, 

Then we must cultivate the **Four Unbreakable Confidences**. 

The Buddha guarantees that a person who possesses the Four Unbreakable Confidences will obtain these benefits in this very life (SN 55.30).

What are these Four Unbreakable Confidences? 

They are: unwavering confidence in the Buddha, unwavering confidence in the Dhamma, unwavering confidence in the Sangha, and the complete observance of the Five Precepts (AN 5.179).

**Unwavering confidence in the Buddha** means firmly and unshakably believing that the Buddha is: 

an Arahant (arahaṃ), 

a Fully Enlightened One (sammāsambuddho), 

accomplished in knowledge and conduct (vijjācaraṇasampanno), 

the Well-Gone One (sugato), 

the Knower of the World (lokavidū), 

the Unsurpassed Trainer of persons to be tamed (anuttaro purisadammasārathi), 

the Teacher of gods and humans (satthā devamanussānaṃ), 

the Awakened One (buddho), 

and the Blessed One (bhagavā).

**Unwavering confidence in the Dhamma** means firmly believing that the Four Noble Truths possess the following qualities. 

First, what are the Four Noble Truths? 

- The truth of suffering: Negative emotions, unpleasant experiences, and the body-mind tainted by clinging are inherently unsatisfactory. 

- The truth of the origin of suffering: Craving is the cause of suffering. 

- The truth of the cessation of suffering: The cessation of craving is the cessation of suffering. 

- The truth of the path leading to the cessation of suffering: The Noble Eightfold Path (morality, concentration, and wisdom) is the way to end suffering.

The Four Noble Truths possess these qualities: 

- **Well-expounded** (Svākkhāto): The Dhamma taught by the Blessed One is skillfully, completely, and clearly explained. It contains no errors, no hidden meanings, and is suitable for beings of different capacities, truly leading to liberation. 

- **Visible here and now** (Sandiṭṭhiko): The results of the Dhamma can be directly experienced in the present life. Practitioners can immediately see its real effects. 

- **Timeless** (Akāliko): The benefits of the Dhamma are immediate and not bound by time. As long as one practices correctly, results arise right away without long waiting. 

- **Inviting investigation** (Ehipassiko): The Dhamma invites everyone to come and see for themselves. The Buddha never forces belief but encourages people to “come and verify,” like inviting a guest to “please come in and take a look.” 

- **Leading onward** (Opaneyyiko): The Dhamma guides practitioners step by step toward higher levels until final liberation, like a clear path leading to the goal. 

- **To be realized by the wise for themselves** (Paccattaṃ veditabbo viññūhi): The true benefits of the Dhamma must be personally realized by the wise; they cannot be fully understood merely through others’ descriptions. One must practice and experience them oneself.

**Unwavering confidence in the Sangha** means believing that the Four Pairs and Eight Individuals possess the following qualities. 

First, what are the Four Pairs and Eight Individuals? 

They are: 

- The person on the path to stream-entry and the stream-enterer (Sotāpanna), 

- The person on the path to once-returning and the once-returner (Sakadāgāmī), 

- The person on the path to non-returning and the non-returner (Anāgāmī), 

- The person on the path to arahantship and the arahant. 

These noble ones have the following qualities: 

- **Practicing well** (Suppaṭipanno): The Sangha practices skillfully and correctly according to the Dhamma taught by the Buddha. 

- **Practicing uprightly** (Ujuppaṭipanno): Their practice is straight and honest, without deceit or crookedness. 

- **Practicing in accordance with the Dhamma** (Ñāyappaṭipanno): Their conduct is in full harmony with truth and the Four Noble Truths. 

- **Practicing properly** (Sāmīcippaṭipanno): Their behavior fully accords with the Vinaya and monastic discipline; they are worthy examples. 

- **Worthy of offerings** (Āhuneyyo): They are worthy of receiving offerings (food, robes, medicine, etc.) because they are a pure field of merit. 

- **Worthy of hospitality** (Pāhuneyyo): They are worthy of special respect and hospitality. 

- **Worthy of gifts** (Dakkhiṇeyyo): Offerings given to them generate great merit. 

- **Worthy of reverential salutation** (Añjalikaraṇīyo): They are worthy of being greeted with joined palms in respect. 

- **The supreme field of merit for the world** (Anuttaraṃ puññakkhettaṃ lokassa): They are the most excellent field of merit in the world. Offerings and support given to the Sangha bring immeasurable blessings.

The **Five Precepts** are: 

1. Not killing living beings 

2. Not taking what is not given 

3. Not engaging in sexual misconduct 

4. Not lying 

5. Not consuming intoxicants (alcohol and drugs)

---

If we cultivate the above, the Buddha guarantees that in this very life we will become good-looking, long-lived, happy, famous, and a leader among people!（SN55.30）

You might wonder: How can we immediately become good-looking in this life? 

The fastest way to drastically change one’s appearance is plastic surgery. 

However, even without surgery, if we possess these Four Unbreakable Confidences, our mind will immediately transform. According to the Abhidhamma, the mind produces material elements that directly affect our appearance and body. When the mind is endowed with such excellent qualities and virtues, it naturally makes our appearance bright, clear, gentle, and harmonious. Even if our facial features are not as refined as those of celebrities, we will definitely become someone pleasant to look at again and again in this very life.

Therefore, anyone who wishes to change their destiny must cultivate these **Four Unbreakable Confidences** as soon as possible.

---

หากเราอยากสวยเหมือนจางเจ๋อหาน หรือ โรเซ่ แบล็กพิงก์ 

หากเราอยากมีอายุยืนยาวเหมือนสมเด็จพระราชินี 

หากเราอยากมีความสุขเหมือนคิมจองอึน (ล้อเล่นนะ XD) 

หากเราอยากมีชื่อเสียงดังเหมือนเทย์เลอร์ สวิฟต์ 

หากเราอยากมีอำนาจในการปกครองเหมือนโดนัลด์ ทรัมป์ 

เราต้องเพาะบ่ม **สี่ความเชื่อมั่นที่ไม่เสื่อมคลาย** (สี่อริยสัจจ์ไม่เสื่อม) 

พระพุทธเจ้าทรงรับรองว่า ผู้มีสี่ความเชื่อมั่นที่ไม่เสื่อมคลายนี้ จะได้รับประโยชน์เหล่านี้ในชาตินี้ (SN 55.30)

สี่ความเชื่อมั่นที่ไม่เสื่อมคลายคืออะไร? 

คือ ความเชื่อมั่นที่ไม่เสื่อมคลายในพระพุทธเจ้า ความเชื่อมั่นที่ไม่เสื่อมคลายในพระธรรม ความเชื่อมั่นที่ไม่เสื่อมคลายในพระสงฆ์ และการรักษาศีลห้าอย่างครบถ้วน (AN 5.179)

**ความเชื่อมั่นที่ไม่เสื่อมคลายในพระพุทธเจ้า** คือการเชื่อมั่นอย่างมั่นคงไม่คลอนแคลนว่าพระพุทธเจ้าเป็น... 

อรหันต์ (arahaṃ) ผู้ดับกิเลสทั้งปวงแล้ว 

ผู้ตรัสรู้ชอบด้วยปัญญาอันยอดเยี่ยม (sammāsambuddho) 

ผู้ถึงพร้อมด้วยวิชชาและจรณะ (vijjācaraṇasampanno) 

ผู้ไปดีแล้ว (sugato) 

ผู้รู้แจ้งโลก (lokavidū) 

ผู้ฝึกบุคคลที่ควรฝึกได้อย่างยอดเยี่ยม (anuttaro purisadammasārathi) 

ครูของเทวดาและมนุษย์ (satthā devamanussānaṃ) 

ผู้ตื่นรู้ (buddho) 

และผู้มีพระคุณอันประเสริฐ (bhagavā)

**ความเชื่อมั่นที่ไม่เสื่อมคลายในพระธรรม** คือการเชื่อมั่นอย่างมั่นคงว่าอริยสัจสี่มีคุณสมบัติดังนี้... 

(อธิบายอริยสัจสี่และคุณสมบัติหกประการ: Svākkhāto, Sandiṭṭhiko, Akāliko, Ehipassiko, Opaneyyiko, Paccattaṃ veditabbo viññūhi ตามต้นฉบับ)

**ความเชื่อมั่นที่ไม่เสื่อมคลายในพระสงฆ์** คือการเชื่อมั่นใน “สี่คู่แปดบุคคล” ผู้มีคุณสมบัติ... 

(อธิบายสี่คู่แปดบุคคลและคุณสมบัติเก้าประการ: Suppaṭipanno, Ujuppaṭipanno ฯลฯ ตามต้นฉบับ)

**ศีลห้า** คือ 

1. ไม่ฆ่าสัตว์ 

2. ไม่ลักทรัพย์ 

3. ไม่ประพฤติผิดในกาม 

4. ไม่พูดเท็จ 

5. ไม่ดื่มสุราและเสพสิ่งมึนเมา

หากทำได้ตามนี้ พระพุทธเจ้าทรงรับรองว่าในชาตินี้ท่านจะสวย อยู่ยืนนาน สุขใจ มีชื่อเสียง และเป็นหัวหน้าของคน!

อย่างไรก็ตาม ท่านอาจสงสัยว่า “จะสวยได้ทันทีในชาตินี้ได้อย่างไร?” 

วิธีเปลี่ยนโฉมหน้าอย่างรวดเร็วที่สุดคือการศัลยกรรม 

แต่แม้ไม่ศัลยกรรม หากเรามีสี่ความเชื่อมั่นที่ไม่เสื่อมคลาย จิตของเราจะเปลี่ยนแปลงทันที ตามหลักอภิธรรม จิตย่อมผลิตธาตุรูปที่ส่งผลต่อรูปร่างและใบหน้า เมื่อจิตมีคุณธรรมอันประเสริฐ ใบหน้าจะสดใส ผ่องใส อ่อนโยน และน่ามอง แม้ใบหน้าจะไม่เหมือนดารา ก็จะกลายเป็นคนที่น่าดูซ้ำแล้วซ้ำเล่าในชาตินี้

ดังนั้น ผู้ใดปรารถนาจะเปลี่ยนชะตา ควรรีบเพาะบ่ม **สี่ความเชื่อมั่นที่ไม่เสื่อมคลาย** โดยเร็วที่สุด

---

Nếu chúng ta muốn đẹp như Trương Triết Hãn hoặc Rosé BLACKPINK, 

Nếu chúng ta muốn sống lâu như Nữ hoàng, 

Nếu chúng ta muốn hạnh phúc như Kim Jong-un (nói đùa thôi XD), 

Nếu chúng ta muốn nổi tiếng như Taylor Swift, 

Nếu chúng ta muốn có quyền lực cai trị như Trump, 

Thì chúng ta cần tu tập **Bốn Sự Tin Tưởng Bất Hoại** (Tứ Bất Hoại Tịnh). 

Đức Phật bảo đảm rằng người có đủ Bốn Sự Tin Tưởng Bất Hoại sẽ được những lợi ích này ngay trong đời hiện tại (SN 55.30).

Bốn Sự Tin Tưởng Bất Hoại là gì? 

Đó là: Tin tưởng bất hoại đối với Phật, tin tưởng bất hoại đối với Pháp, tin tưởng bất hoại đối với Tăng, và giữ trọn vẹn Năm Giới (AN 5.179).

**Tin tưởng bất hoại đối với Phật** nghĩa là tin chắc chắn, không lay chuyển rằng Đức Phật là: 

A-la-hán (arahaṃ) – người đã đoạn tận mọi phiền não, 

Chánh Đẳng Chánh Giác (sammāsambuddho), 

Minh Hạnh Túc (vijjācaraṇasampanno), 

Thiện Thệ (sugato), 

Thế Gian Giải (lokavidū), 

Vô Thượng Sĩ Điều Ngự Trượng Phu (anuttaro purisadammasārathi), 

Thiên Nhân Sư (satthā devamanussānaṃ), 

Phật Đà (buddho), 

và Thế Tôn (bhagavā).

**Tin tưởng bất hoại đối với Pháp** nghĩa là tin chắc chắn rằng Tứ Thánh Đế có các đặc tính sau... 

(Giải thích Tứ Thánh Đế và sáu đặc tính: Svākkhāto, Sandiṭṭhiko, Akāliko, Ehipassiko, Opaneyyiko, Paccattaṃ veditabbo viññūhi theo nguyên văn)

**Tin tưởng bất hoại đối với Tăng** nghĩa là tin vào “Tứ Song Bát Bối” với các đặc tính... 

(Giải thích bốn đôi tám bậc và chín đặc tính: Suppaṭipanno, Ujuppaṭipanno... theo nguyên văn)

**Năm Giới** là: 

1. Không sát sinh 

2. Không trộm cắp 

3. Không tà dâm 

4. Không nói dối 

5. Không uống rượu và dùng chất say

Nếu làm được những điều trên, Đức Phật bảo đảm rằng trong đời này quý vị sẽ đẹp, sống lâu, hạnh phúc, nổi tiếng và trở thành người đứng đầu trong loài người!

Tuy nhiên, quý vị có thể hỏi: “Làm sao có thể đẹp ngay trong đời này?” 

Cách thay đổi diện mạo nhanh nhất là phẫu thuật thẩm mỹ. 

Nhưng ngay cả khi không phẫu thuật, nếu chúng ta có đủ Bốn Sự Tin Tưởng Bất Hoại, tâm của chúng ta sẽ thay đổi ngay lập tức. Theo A-tỳ-đạt-ma, tâm sinh ra các yếu tố vật chất ảnh hưởng đến dung mạo và cơ thể. Khi tâm có những phẩm chất và đức hạnh cao đẹp như vậy, dung mạo tự nhiên sẽ trở nên sáng sủa, thanh tịnh, dịu dàng và hòa hợp. Dù khuôn mặt không tinh xảo như ngôi sao, chúng ta vẫn sẽ trở thành người khiến người khác nhìn mãi không chán trong đời này.

Do đó, ai muốn thay đổi vận mệnh thì phải mau chóng tu tập **Bốn Sự Tin Tưởng Bất Hoại** này.

信徒：請問是怎樣修四神足延壽的呢？

Luang pu boonsong: 你有沒有心想出家？如果出家就會讓四神足修得圓滿起來。這個四神足快速讓到所希望的東西成就。你想出家的，你滿意出家沒有？如果心傾向了出家之後就會讓到我們出家，我們不是出家就可以，還是要去學習，包括要去念經，去修行，要懂得去持戒。

四神足是什麼意思呢？

信徒：神通的基礎

Luang pu boonsong:對。但修行為了得到神通只是一個玩具。要飛過去都不可以給人看到。如果飛了上去之後生起慾望就會跌了下來。天界都是會墮落。要逃去那裡都可以，避免別人找我們

信徒：但怎樣去延壽？

Luang pu boonsong:如果個心有想著，執住給他延，繼續下去，就可以繼續，除非個心已經將所有東西全放了，給他自然這樣，這樣就是這樣做。

就是以正念為主。

延壽，延長自己的壽命，再延壽小小，到120歲，就是一劫。如果想繼續延壽，要續這個壽命下去

信徒：請luang pu 延壽到200歲

Luang pu booonsong :可以。

現在有人可以這樣延到壽的，這個世界都還有的。

Luang pu  thet long udong 他也是可以這樣延壽下去。他已經由佛陀時代延壽到現在

(Luang pu thet long udong在泰國很出名。森林派每個大師父都見過，阿姜曼也應該見過，不同時代比較厲害的師父都見過， LP doo 也見過)

他的五蘊沒有什麼污染

信徒：那你有沒有見到Luang pu thet long udong？

Luang pu booonsong :只是見到他的樣子在我的容器那裡。但他真實的樣子我不知道，未見過，真實的他未見過。

以前我很抗拒神通的東西。人們說我不會容易相信。除非真是在我這裡自己發生

我那時不想和他談天，就是因為不想要。已經知道，已經全厭倦了，已經了解到厭倦。我只是想要智慧，解脫

信徒：想問他怎樣修正念去延壽呢？我也是這樣修正念，他也是修正念，那為什麼他延到壽我延不到壽呢？。

Luang pu booonsong :你想知道就是抓住，不要放下來。 （他突然抓住信徒的手，讓他抓住自己的水樽）。何時你抓不住就放了下來。可以抓得多久，就一直抓住。如果想知道的話。你何時放，就何時跌下來。何時無正念，何時就跌下來。一直捉住。何時你失念，你放手就跌下來。

四神足就是要定。你任何移動都好像這樣捉住個樽，有正念。所以什麼都要小心，有正念。

信徒：因為他有圓滿的正念，所以能延壽？

Luang pu booonsong : 可以去到四神足，就是入了聖道 （可以修四神足的已經是聖者）。

如果有正念，就不會覺得累，不會覺得酸痛，是可以做到

先要有聖果，心都未入到去，不會去找這些運動

稀師父：最主要是否要修不淨觀？

Luang pu booonsong :不是。正念已經訓練好了，已經很定

修到初禪之後，就很快出定。修到二禪就很快二禪，到三禪，四禪，再上去。到二禪的時候你就會厭倦初禪。到三禪的時候就會厭倦二禪。到四禪的時候就會厭倦三禪。到最後就全部會厭倦

**Devotee:** May I ask how one should practice the Four Bases of Supernatural Power to extend one’s life?

**Luang Pu Boonsong:** Do you have any intention of ordaining as a monk? If you ordain, the Four Bases of Supernatural Power will become fully complete. These Four Bases allow you to quickly accomplish whatever you wish for. If you want to ordain, are you content with ordaining? Once your mind inclines toward ordination, we will let you ordain. But ordaining alone is not enough — you still need to study, chant scriptures, practice meditation, and know how to keep the precepts.

**What do the Four Bases of Supernatural Power mean?**

**Devotee:** The foundation of supernormal powers (idddhi).

**Luang Pu Boonsong:** Correct. But practicing in order to obtain supernormal powers is merely a toy. Even if you can fly, you cannot let others see you. If you develop desire after flying up, you will fall down. Even the heavenly realms can lead to downfall. You can escape to such places to avoid being found by others.

**Devotee:** But how do you extend your lifespan?

**Luang Pu Boonsong:** If the mind keeps thinking about it and holds on firmly to extend it, you can continue. Unless the mind has completely let go of everything and allows things to be natural — then it will be that way.

It must be based primarily on **right mindfulness** (sammā-sati).

Extending life means prolonging your own lifespan. Extend it a little more — up to 120 years is one kalpa (eon). If you want to keep extending it, you must continue this lifespan onward.

**Devotee:** Please, Luang Pu, extend my life to 200 years.

**Luang Pu Boonsong:** Possible.

There are still people in this world who can extend their lives in this way.

**Luang Pu Thet Long Udong** can also extend his life like this. He has prolonged his life from the time of the Buddha until now.

*(Luang Pu Thet Long Udong is very famous in Thailand. Every great master in the Forest Tradition has met him. Ajahn Mun should have met him too. He has met all the more powerful masters of different eras. LP Doo has also met him.)*

His five aggregates (khandhas) have almost no defilements.

**Devotee:** Have you ever met Luang Pu Thet Long Udong?

**Luang Pu Boonsong:** I have only seen his appearance in my container (mind/inner vision). But I don’t know his real physical appearance — I have never seen it. I have never met the real him.

In the past, I strongly resisted anything related to supernormal powers. People said I was not easy to convince. I only believe something if it truly happens to me personally.

At that time, I didn’t want to talk with him because I had no desire to. I already knew, I was already completely weary of it all, I had already understood weariness. I only wanted wisdom and liberation.

**Devotee:** I would like to ask how he develops right mindfulness to extend his life. I also practice right mindfulness like him, so why can he extend his life while I cannot?

**Luang Pu Boonsong:** If you want to know, you must hold on tightly and not let go. *(He suddenly grabs the devotee’s hand and makes him grip his own water bottle.)* When you can no longer hold it, you let go. Hold on for as long as you can. If you want to know, then hold it. Whenever you let go, that’s when you fall. Whenever you lose mindfulness, that’s when you fall. Keep holding on. Whenever you lose mindfulness and release your grip, you fall.

The Four Bases of Supernatural Power require concentration. Whatever you do, it should be like holding this bottle — with mindfulness. So you must be careful with everything and maintain mindfulness.

**Devotee:** Because he has perfect mindfulness, he can extend his life?

**Luang Pu Boonsong:** Reaching the Four Bases of Supernatural Power means one has already entered the Noble Path. (Anyone who can successfully practice the Four Bases is already a noble one / ariya.)

If you have mindfulness, you won’t feel tired or sore. You will be able to do it.

You must first attain the noble fruits (of the path). If the mind has not yet entered that state, it will not seek these practices.

**Ajahn Hei:** Is the most important thing to practice the contemplation of impurity (asubha)?

**Luang Pu Boonsong:** No. Once right mindfulness has been well trained and you have strong concentration:

After reaching the first jhāna, you quickly exit it. When you reach the second jhāna, you quickly attain it. Then the third, the fourth, and higher. When you reach the second jhāna, you become weary of the first. When you reach the third, you become weary of the second. When you reach the fourth, you become weary of the third. In the end, you become weary of all of them.

「……若是界、蘊壞了，就算是阿羅漢也做不了什麼。 

像隆波烏泰，中風癱瘓，什麼也做不了。 

我們好好想一想，現在若活得快樂，阿茲海默症就會來得比較慢。 

若我們快樂，這位阿嬤的腦袋就只會偶爾出狀況，還能認得這個人、那個人。 

同意嗎？你同意嗎……」

---

“...When the physical elements and aggregates deteriorate, even an arahant cannot do anything about it.

Take Luang Phor Uthai, for example. When he suffered paralysis, there was nothing he could do physically.

If we really think about it, when we are happy in the present, Alzheimer’s will come more slowly.

If we are happy, Amah’s memory may come back from time to time. At certain moments, she may remember this person or that person.

Do you agree? Do you agree?...”

"...ถ้าธาตุ ขันธ์ มันเสียน่ะ เป็นพระอรหันต์ก็ยังทำอะไรไม่ได้

อย่างหลวงพ่ออุทัย อัมพฤกษ์อัมพาต ทำอะไรก็ไม่ได้

ถ้าเราคิดดูดี ๆ ปัจจุบันเรามีความสุข อัลไซเมอร์มันจะมาช้า

ถ้าเรามีความสุข เดี๋ยวอาม่านี่ สมองจะมาเป็นบางครั้งบางคราวน่ะ มันจะจำคนนั้นได้ คนนี้ได้

เห็นด้วย เห็นด้วยมั้ย..."

**越南文**

「……Nếu giới và uẩn hỏng rồi, dù là A-la-hán cũng chẳng làm được gì. 

Như Luang Por Uthai bị tai biến, liệt, chẳng làm được gì. 

Nếu mình nghĩ kỹ, hiện tại mình sống vui, Alzheimer sẽ đến chậm hơn. 

Nếu mình vui, thì bà này — não chỉ lúc được lúc không thôi, vẫn nhớ được người này người kia. 

Đồng ý không? Bạn đồng ý không……」

----Luang Por Ganha

11/09/2026

cred. to Kung Isarankura

沒有聽聞過佛法的一般人會感受身體上快樂的感受，痛苦的感受，也會感受中捨的感受

有聽聞過佛法的佛陀聖弟子也會感受到同樣的啊！

那麼他們之間有什麼分別呢？

【普通人】

佛陀說，就是，當那些普通人被身體上痛苦感受所觸碰時，就會憂愁、悲泣、搥胸地號哭，迷亂起來。他不僅感受到身體上的痛苦，也感受到心的痛苦

就好像被人射了一支箭，不夠，還要被射第二支箭

同樣地，當他經歷身體上的痛苦時，他就會不喜歡、抗拒它、起嗔心，加重了嗔心方面的傾向、隨眠煩惱。

當他經歷身體上的痛苦時，他就會歡喜、渴求於感官欲樂了 （1.好看的影像 2.好聽的聲音 3. 好嗅的氣味 4. 好嚐的味道 5.好觸的所觸），試圖掩蓋自己的痛苦

為什麼？ 他們不知道除了欲樂之外，可以怎樣出離這個痛苦感受。所以他這會因為快樂的感受而加重了貪心方面的傾向、隨眠煩惱。

他不如實知道感受的：

集起：接觸生起感受才會生起

滅：接觸滅去感受就會滅去

滋味：快樂的感受就是滋味

過患：痛苦的感受就是過患，而且所有感受---包括快樂的感受在內---也是無常的、會壞滅

出離：透過知道感受的無常而放下對它的執著、渴求

不如實這樣知道的人，當遇到中捨的感受時，他就會癡迷、不清明地感受它，加重了無明方面的傾向、隨眠煩惱。

就這樣，當他感受到快樂感受、痛苦感受、中捨感受，它也會被束縛地感受它們。佛陀說：『這被稱為，被生、老、死，愁、悲、苦、憂、絕望結縛；被結縛在苦中的未聽聞的一般人。』

【聖者】

而當聖者被痛苦感受接觸時，他不會有任何內心的痛苦，也不會悲泣、搥胸地號哭、迷亂

此謂‘身受心不受’

當被痛苦的感受接觸時，他不會厭惡、抗拒它，因此不會潛伏、加重嗔心的煩惱隨眠。

也不會在身體痛苦時，渴求、歡喜於其他感官欲樂試圖覆蓋本身的痛苦

為什麼呢？因為他知道除了感官欲樂之外，可以怎樣出離這個痛苦感受。所以他不會潛伏、加重貪的傾向和隨眠

他如實地知道這個感受的集、滅、味、患、離，所以清明不癡迷地感受中捨的感受。如此，他便不會潛伏、加重這個無明的傾向和隨眠煩惱

當感受痛苦的感受、快樂的感受、中捨的感受時，他會不被束縛地感受。佛陀說：『這被稱為：不再被生、老、死，愁、悲、苦、憂、絕望所結縛；在痛苦中不受束縛的有聽聞聖弟子。』 (SN36.6)

---

## English

An ordinary person who has not heard the Dhamma experiences pleasant bodily feeling, painful bodily feeling, and also neutral feeling. 

A noble disciple of the Buddha who has heard the Dhamma also experiences the same feelings. 

So what is the difference between them?

### The Ordinary Person

The Buddha said: When an ordinary person is touched by painful bodily feeling, he sorrows, weeps, beats his breast and wails, and falls into confusion. He experiences not only bodily pain, but mental pain as well.

It is like being shot with one arrow — and then being shot with a second arrow.

In the same way, when he undergoes bodily pain, he dislikes it, resists it, and gives rise to aversion, thereby strengthening the underlying tendency to ill-will.

When he undergoes bodily pain, he delights in and longs for sensual pleasures (1. attractive sights, 2. pleasant sounds, 3. fragrant smells, 4. delicious tastes, 5. agreeable touches), trying to cover over his pain.

Why? Because he does not know any way out of that painful feeling other than sensual pleasure. Therefore, through pleasant feeling he strengthens the underlying tendency to greed.

He does not know there are feelings':

- **Origin**: Feeling arises dependent on contact. 

- **Cessation**: When contact ceases, feeling ceases. 

- **Gratification**: The gratification of feeling is pleasant feeling. 

- **Danger**: Painful feeling is the danger; and *all* feelings — including pleasant ones — are impermanent and subject to destruction. 

- **Escape**: By knowing the impermanence of feeling, one lets go of clinging and craving for it.

Not knowing this as it really is, when he meets a neutral feeling he experiences it with delusion and without clarity, thereby strengthening the underlying tendency to ignorance.

Thus, whether he feels pleasant, painful, or neutral feeling, he feels them while bound. The Buddha said: “This is called an uninstructed ordinary person bound by birth, aging, and death; by sorrow, lamentation, pain, grief, and despair; bound in suffering.”

### The Noble One

When a noble one is touched by painful feeling, there is no mental suffering; he does not weep, beat his breast, wail, or fall into confusion. 

This is called: **the body feels, the mind does not**.

When touched by painful feeling, he does not reject or resist it, and therefore does not nourish or strengthen the underlying tendency to aversion. 

Nor, when the body is in pain, does he long for or delight in other sensual pleasures in an attempt to cover the pain.

Why? Because he knows a way out of that painful feeling other than sensual pleasure. Therefore he does not nourish or strengthen the underlying tendency to greed.

He knows as they really are the origin, cessation, gratification, danger, and escape of feeling, and therefore experiences neutral feeling with clarity and without delusion. Thus he does not nourish or strengthen the underlying tendency to ignorance.

Whether he feels painful, pleasant, or neutral feeling, he feels them unbound. The Buddha said: “This is called a learned noble disciple no longer bound by birth, aging, and death; by sorrow, lamentation, pain, grief, and despair; unbound in the midst of suffering.” (SN 36.6)

---

## ไทย

คนทั่วไปที่ยังไม่เคยฟังธรรม ย่อมเสวยสุขเวทนาทางกาย ทุกขเวทนาทางกาย และอุเบกขาเวทนา 

พระอริยสาวกผู้ได้ฟังธรรมของพระพุทธเจ้าก็เสวยเวทนาเช่นเดียวกัน 

แล้วอะไรคือความแตกต่างระหว่างเขาทั้งสอง?

### คนทั่วไป

พระพุทธเจ้าตรัสว่า เมื่อคนทั่วไปถูกทุกขเวทนาทางกายถูกต้อง ย่อมเศร้าโศก ร้องไห้ ทุบอกคร่ำครวญ และถึงความงมงาย เขาย่อมเสวยไม่เพียงทุกข์ทางกาย แต่เสวยทุกข์ทางใจด้วย

เปรียบเหมือนถูกยิงด้วยลูกศรดอกหนึ่ง แล้วยังถูกยิงด้วยลูกศรดอกที่สองอีก

ฉันใด เมื่อเขาประสบทุกข์ทางกาย เขาก็ไม่ชอบ ต่อต้าน และเกิดโทสะ จึงเพิ่มพูนอนุสัยแห่งโทสะ

เมื่อเขาประสบทุกข์ทางกาย เขาก็ยินดีและทะยานอยากในกามสุข (๑. รูปที่น่าดู ๒. เสียงที่ไพเราะ ๓. กลิ่นที่หอม ๔. รสที่อร่อย ๕. โผฏฐัพพะที่น่าพอใจ) พยายามกลบเกลื่อนความทุกข์ของตน

เพราะเหตุใด? เพราะเขาไม่รู้ทางออกจากทุกขเวทนานั้น นอกจากกามสุข ดังนั้นเขาจึงเพิ่มพูนอนุสัยแห่งราคะ เพราะสุขเวทนา

เขาไม่รู้ตามความเป็นจริงถึงเวทนาว่า

- **สมุทัย**: เวทนาเกิดเพราะอาศัยผัสสะ 

- **นิโรธ**: เมื่อผัสสะดับ เวทนาก็ดับ 

- **อัสสาทะ**: อัสสาทะของเวทนา คือสุขเวทนา 

- **อาทีนวะ**: ทุกขเวทนาคือโทษ และเวทนาทั้งปวง — รวมทั้งสุขเวทนา — ก็เป็นของไม่เที่ยง ต้องเสื่อมสลาย 

- **นิสสรณะ**: ด้วยการรู้ความไม่เที่ยงของเวทนา จึงวางความยึดมั่นและความทะยานอยากต่อเวทนานั้น

เมื่อไม่รู้เช่นนี้ตามความเป็นจริง คราวประสบอุเบกขาเวทนา เขาย่อมเสวยด้วยความหลง ไม่กระจ่าง จึงเพิ่มพูนอนุสัยแห่งอวิชชา

ดังนี้ ไม่ว่าเขาจะเสวยสุขเวทนา ทุกขเวทนา หรืออุเบกขาเวทนา เขาย่อมเสวยอย่างถูกมัดไว้ พระพุทธเจ้าตรัสว่า “ผู้นี้เรียกว่า ปุถุชนผู้ไม่ได้สดับ ผู้ถูกมัดด้วยชาติ ชรา มรณะ ความโศก ความคร่ำครวญ ความทุกข์ ความโทมนัส ความคับแค้นใจ ถูกมัดอยู่ในทุกข์”

### พระอริยะ

เมื่อพระอริยะถูกทุกขเวทนาถูกต้อง ท่านไม่มีทุกข์ทางใจ ไม่ร้องไห้ ไม่ทุบอกคร่ำครวญ ไม่ถึงความงมงาย 

นี่เรียกว่า **กายเสวย จิตไม่เสวย**

เมื่อถูกทุกขเวทนาถูกต้อง ท่านไม่ปฏิเสธ ไม่ต่อต้าน จึงไม่บำรุงหรือเพิ่มพูนอนุสัยแห่งปฏิฆะ 

และเมื่อกายเจ็บปวด ท่านก็ไม่ทะยานอยาก ไม่ยินดีในกามสุขอื่นเพื่อกลบเกลื่อนความทุกข์นั้น

เพราะเหตุใด? เพราะท่านรู้ทางออกจากทุกขเวทนานั้น นอกจากกามสุข ดังนั้นท่านจึงไม่บำรุงหรือเพิ่มพูนอนุสัยแห่งราคะ

ท่านรู้ตามความเป็นจริงถึงสมุทัย นิโรธ อัสสาทะ อาทีนวะ และนิสสรณะของเวทนา จึงเสวยอุเบกขาเวทนาด้วยความกระจ่าง ไม่หลง ดังนั้นท่านจึงไม่บำรุงหรือเพิ่มพูนอนุสัยแห่งอวิชชา

ไม่ว่าท่านจะเสวยทุกขเวทนา สุขเวทนา หรืออุเบกขาเวทนา ท่านเสวยอย่างไม่ถูกมัด พระพุทธเจ้าตรัสว่า “ผู้นี้เรียกว่า อริยสาวกผู้ได้สดับ ผู้ไม่ถูกมัดด้วยชาติ ชรา มรณะ ความโศก ความคร่ำครวญ ความทุกข์ ความโทมนัส ความคับแค้นใจ ไม่ถูกมัดอยู่ในทุกข์” (สํ.นิ. ๓๖.๖)

---

## Tiếng Việt

Người phàm chưa từng nghe Pháp cảm nhận cảm thọ lạc nơi thân, cảm thọ khổ nơi thân, và cả cảm thọ xả. 

Bậc Thánh đệ tử của Đức Phật đã nghe Pháp cũng cảm nhận những cảm thọ như vậy. 

Vậy sự khác biệt giữa họ là gì?

### Người phàm

Đức Phật dạy: Khi người phàm bị cảm thọ khổ nơi thân xúc chạm, họ sầu muộn, than khóc, đấm ngực kêu gào và mê loạn. Họ không chỉ cảm nhận khổ nơi thân, mà còn cảm nhận khổ nơi tâm.

Giống như bị bắn một mũi tên — rồi lại bị bắn thêm mũi tên thứ hai.

Cũng vậy, khi trải qua khổ nơi thân, họ không ưa, chống lại, sinh sân, khiến tăng trưởng tùy miên sân.

Khi trải qua khổ nơi thân, họ vui thích và khao khát các dục lạc giác quan (1. sắc đẹp mắt, 2. tiếng êm tai, 3. hương thơm, 4. vị ngon, 5. xúc chạm dễ chịu), cố che đậy nỗi khổ của mình.

Vì sao? Vì họ không biết cách xuất ly cảm thọ khổ ấy ngoài dục lạc. Vì thế, do cảm thọ lạc, họ tăng trưởng tùy miên tham.

Họ không như thật biết về cảm thọ:

- **Tập khởi**: Cảm thọ sinh khởi nương nơi xúc. 

- **Diệt**: Khi xúc diệt thì cảm thọ diệt. 

- **Vị ngọt**: Vị ngọt của cảm thọ chính là cảm thọ lạc. 

- **Quá hoạn**: Cảm thọ khổ là quá hoạn; và *mọi* cảm thọ — kể cả cảm thọ lạc — đều vô thường, sẽ hoại diệt. 

- **Xuất ly**: Nhờ biết vô thường của cảm thọ mà buông bỏ chấp thủ và khát ái đối với nó.

Không biết như thật như vậy, khi gặp cảm thọ xả, họ cảm nhận một cách si mê, không sáng suốt, khiến tăng trưởng tùy miên vô minh.

Như thế, dù cảm nhận thọ lạc, thọ khổ hay thọ xả, họ đều cảm nhận trong sự bị trói buộc. Đức Phật dạy: “Đây gọi là kẻ vô văn phàm phu bị trói buộc bởi sanh, già, chết; sầu, bi, khổ, ưu, não; bị trói buộc trong khổ.”

### Bậc Thánh

Khi bậc Thánh bị cảm thọ khổ xúc chạm, không có khổ nơi tâm; vị ấy không than khóc, không đấm ngực kêu gào, không mê loạn. 

Đây gọi là: **thân thọ mà tâm không thọ**.

Khi bị cảm thọ khổ xúc chạm, vị ấy không chối bỏ, không chống lại, nên không nuôi dưỡng hay tăng trưởng tùy miên sân. 

Cũng không khi thân đau mà khao khát hay vui thích các dục lạc giác quan khác để che đậy khổ ấy.

Vì sao? Vì vị ấy biết cách xuất ly cảm thọ khổ ấy ngoài dục lạc. Vì thế vị ấy không nuôi dưỡng hay tăng trưởng tùy miên tham.

Vị ấy như thật biết tập khởi, diệt, vị ngọt, quá hoạn và xuất ly của cảm thọ, nên cảm nhận thọ xả một cách sáng suốt, không si mê. Như vậy vị ấy không nuôi dưỡng hay tăng trưởng tùy miên vô minh.

Dù cảm nhận thọ khổ, thọ lạc hay thọ xả, vị ấy cảm nhận mà không bị trói buộc. Đức Phật dạy: “Đây gọi là bậc Đa văn Thánh đệ tử không còn bị trói buộc bởi sanh, già, chết; sầu, bi, khổ, ưu, não; không bị trói buộc trong khổ.” (SN 36.6)

這套電影--The King's Speech 是2010年的一套影片

背景音樂是 Beethoven- Symphony no 7- Allegretto II，是電影中國王正式演說時的配樂。 感謝Herbert von Karajan的精彩指揮和柏林愛樂樂團的精彩演出

這部電影講述一位國王快要登基，要對全國演說

無奈他患有口吃的問題，需要接受言語治療師的治療

國王最終順利完成了這場約9分鐘的演說，雖然仍有些許停頓，但整體流暢、有力，成功鼓舞了民心

也曾經有人發生過一件很怪的事情

就是他突然失聲，氣若游絲，想說話但說不到

家人以為他是心裡問題、聲帶問題等等

看過那些心理醫生、言語治療師，全部都無補於事

然後過了一段時間，什麼都沒有做到，他突然回復正常，說話有回中氣

又有一個人突然不能咬某些字，舌頭不能正常活動。

然後不清楚他有沒有看過醫生，但最後他透過自己不斷練習咬字而成功擺脫這個問題，回復正常。

這些都是不好、一般人不想有的現象

而凡一樣事情發生，必然有其原因和條件

所以我們知道，這是過去不善業的結果

什麼業有機會導致這樣的情況呢？

DNA30中提到，惡口的業力會導致這樣的情況

假如一個人說粗惡語，這個業力會導致他們未來有不靈活、僵硬的舌頭

舌頭也可能因為體內液質（可能是唾液、痰或組織液）特別濃厚、厚重，而看起來或觸感上舌頭像是一個被藏著的腫塊、腫瘤

在某些情況底下，這個業力會導致先天性分叉舌（Bifid tongue / Cleft tongue）

有些人會口吃、聲音破裂嘶啞、聲音斷斷續續地‘破聲’、聲音不悅耳

佛陀在AN8.40中說， 假如一個人犯下這樣的罪行，當業力在臨終時成熟，他會墮入地獄，餓鬼，畜生道，再來做人時，他也會聽到讓人厭惡的聲音。

雖然我們知道當我們遇上這些問題時，必然是惡業在成熟

但我們如果我們想改善、想解決，就應該接受相應的治療，去醫院做檢查、多些練習

因為不是所有業力都頑固得有固定時效、嚴重性的，有些病症是可以透過治療、練習而緩解甚至解決的。 好像King's Speech 中的國王那樣，他就是透過練習而成功克服了口吃的問題。這表示那個過去惡業的影響力已經因為條件的改變而被削弱了

而如果我們可以從現在起遠離說粗惡語，不說刺痛別人、粗魯的話

只說柔和、悅耳、可愛、動心、優雅、眾人喜歡的話，那麼當這個業成熟時，我們自己也會能夠聽到好聽的話、好聽的聲音；或者甚至會得到如佛陀般好的面相、身相：舌頭會寬廣且長，有如梵天神、美聲鳥般的好聽嗓音 （DN30）

**English**

This film—*The King’s Speech*—is a 2010 movie. 

The background music is Beethoven’s Symphony No. 7, Allegretto (II), which is the music that plays during the King’s formal speech in the film. Special thanks to Herbert von Karajan for his outstanding conducting and the Berlin Philharmonic for their brilliant performance.

The film tells the story of a king who is about to ascend the throne and must deliver a speech to the entire nation. 

Unfortunately, he suffers from a stammer and needs treatment from a speech therapist. 

In the end, the king successfully completes the approximately nine-minute speech. Although there are still a few pauses, overall it is fluent and powerful, and successfully inspires the people.

There was also a strange incident that once happened to someone: 

He suddenly lost his voice, his breath became extremely weak, and he wanted to speak but could not. 

His family thought it was a psychological problem, a vocal-cord problem, and so on. 

He saw psychologists and speech therapists, but none of it helped. 

Then, after some time, without doing anything special, he suddenly returned to normal and could speak with full strength again.

Another person suddenly could not pronounce certain words properly; his tongue could not move normally. 

It is unclear whether he saw a doctor, but in the end he managed to overcome the problem through continuous practice of pronunciation and returned to normal.

These are all unpleasant conditions that ordinary people do not want to experience. 

Whenever something happens, there must be causes and conditions. 

Therefore we know that these are the results of past unwholesome kamma.

What kind of kamma can lead to such situations? 

DN 30 mentions that the kamma of harsh speech can lead to these conditions.

If a person speaks harsh and abusive words, that kamma can result in a future life with an inflexible, stiff tongue.

The tongue may also appear or feel like a hidden lump or tumour because the bodily fluids (possibly saliva, phlegm, or tissue fluid) are especially thick and heavy.

In some cases, this kamma can lead to a congenital bifid tongue (cleft tongue).

Some people may stammer, have a cracked or hoarse voice, a broken and intermittent voice, or an unpleasant voice.

The Buddha says in AN 8.40 that if a person commits such an action, when the kamma matures at the time of death, he may fall into hell, the realm of hungry ghosts, or the animal realm. When he is reborn as a human, he will also hear unpleasant sounds.

Although we know that when we encounter these problems it is certainly the maturing of unwholesome kamma, 

if we want to improve or resolve them, we should still accept appropriate treatment, go to the hospital for examinations, and practise more. 

Not all kamma is so stubborn that it has a fixed duration and severity. Some conditions can be alleviated or even resolved through treatment and practice. 

Just like the king in *The King’s Speech*, he successfully overcame his stammer through practice. This shows that the influence of that past unwholesome kamma had already been weakened because the conditions had changed.

And if from now on we can refrain from harsh speech, not say words that hurt or are rude to others, 

and only speak words that are gentle, pleasant to the ear, lovely, touching, elegant, and liked by many people, then when this kamma matures, we ourselves will be able to hear pleasant words and pleasant sounds; or we may even obtain excellent physical characteristics like those of the Buddha: a broad and long tongue, and a voice as beautiful as that of Brahmā or the karavīka bird (DN 30).

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**Thai**

ภาพยนตร์เรื่องนี้—*The King’s Speech*—เป็นภาพยนตร์ปี 2010 

เพลงประกอบคือ ซิมโฟนีหมายเลข 7 ของเบโธเฟน ท่อน Allegretto (II) ซึ่งเป็นเพลงที่เล่นขณะที่กษัตริย์ทรงกล่าวสุนทรพจน์อย่างเป็นทางการในภาพยนตร์ ขอขอบคุณ Herbert von Karajan สำหรับการอำนวยเพลงที่ยอดเยี่ยม และวง Berlin Philharmonic สำหรับการแสดงที่งดงาม

ภาพยนตร์เรื่องนี้เล่าเรื่องราวของกษัตริย์ที่กำลังจะขึ้นครองราชย์ และต้องกล่าวสุนทรพจน์ต่อประชาชนทั้งประเทศ 

แต่ท่านมีปัญหาการพูดติดอ่าง จึงต้องเข้ารับการรักษาจากนักบำบัดการพูด 

ในที่สุดกษัตริย์ทรงสามารถกล่าวสุนทรพจน์ยาวประมาณ 9 นาทีได้อย่างสำเร็จ แม้จะยังมีการหยุดชะงักบ้าง แต่โดยรวมแล้วคล่องแคล่วและทรงพลัง สามารถสร้างแรงบันดาลใจให้ประชาชนได้สำเร็จ

เคยมีคนหนึ่งเกิดเหตุการณ์แปลกประหลาดขึ้น 

คือเขาเกิดเสียเสียงขึ้นมาอย่างกะทันหัน ลมหายใจแผ่วเบา อยากพูดแต่พูดไม่ออก 

ครอบครัวคิดว่าเป็นปัญหาทางจิต หรือปัญหาสายเสียง เป็นต้น 

เขาไปพบจิตแพทย์และนักบำบัดการพูด แต่ไม่มีอะไรช่วยได้ 

ต่อมาหลังจากเวลาผ่านไป โดยที่ไม่ได้ทำอะไรเป็นพิเศษ เขาก็กลับมาเป็นปกติอย่างกะทันหัน และพูดได้มีแรงอีกครั้ง

อีกคนหนึ่งเกิดพูดบางคำไม่ได้ กะทันหัน ลิ้นขยับไม่ปกติ 

ไม่ทราบว่าเขาได้ไปพบแพทย์หรือไม่ แต่ในที่สุดเขาสามารถเอาชนะปัญหานี้ได้ด้วยการฝึกออกเสียงอย่างต่อเนื่อง และกลับมาเป็นปกติ

สิ่งเหล่านี้ล้วนเป็นอาการที่ไม่ดี ซึ่งคนทั่วไปไม่ต้องการจะมี 

เมื่อมีสิ่งใดเกิดขึ้น ย่อมมีเหตุและปัจจัย 

ดังนั้นเราจึงทราบว่า นี่คือผลของอกุศลกรรมในอดีต

กรรมชนิดใดมีโอกาสนำไปสู่สถานการณ์เช่นนี้? 

ใน DN 30 กล่าวถึงว่า กรรมจากการพูดคำหยาบสามารถนำไปสู่สภาพเหล่านี้ได้

หากบุคคลใดพูดคำหยาบคาย กรรมนั้นสามารถส่งผลให้ในชาติหน้ามีลิ้นที่ไม่ยืดหยุ่น แข็งทื่อ

ลิ้นอาจดูหรือรู้สึกเหมือนก้อนเนื้อหรือเนื้องอกที่ถูกซ่อนไว้ เพราะของเหลวในร่างกาย (อาจเป็นน้ำลาย เสมหะ หรือน้ำหล่อเลี้ยงเนื้อเยื่อ) มีความข้นและหนักเป็นพิเศษ

ในบางกรณี กรรมนี้สามารถนำไปสู่ลิ้นแยกแต่กำเนิด (Bifid tongue / Cleft tongue)

บางคนอาจพูดติดอ่าง มีเสียงแหบแห้ง เสียงแตก ขาดตอน หรือเสียงไม่ไพเราะ

พระพุทธเจ้าตรัสไว้ใน AN 8.40 ว่า หากบุคคลกระทำกรรมเช่นนี้ เมื่อกรรมสุกงอมในเวลาใกล้ตาย เขาอาจตกนรก  comparตหรือกำเนิดสัตว์ เมื่อมาเกิดเป็นมนุษย์อีก เขาก็จะได้ยินเสียงที่น่าเกลียด

แม้เราจะทราบว่าเมื่อเราประสบปัญหาเหล่านี้ ย่อมเป็นอกุศลกรรมที่กำลังสุกงอม 

แต่ถ้าเราต้องการปรับปรุงหรือแก้ไข เราก็ควรรับการรักษาที่เหมาะสม ไปตรวจที่โรงพยาบาล และฝึกฝนให้มากขึ้น 

เพราะมิใช่กรรมทั้งหมดจะดื้อรั้นจนมีระยะเวลาและความรุนแรงที่แน่นอน บางอาการสามารถบรรเทาหรือแม้แต่หายได้ด้วยการรักษาและการฝึกฝน 

เช่นเดียวกับกษัตริย์ใน *The King’s Speech* ท่านสามารถเอาชนะการพูดติดอ่างได้ด้วยการฝึกฝน นั่นแสดงว่าอิทธิพลของอกุศลกรรมในอดีตนั้นได้อ่อนกำลังลงแล้วเพราะเงื่อนไขเปลี่ยนแปลงไป

และหากตั้งแต่นี้ไปเราสามารถละเว้นจากการพูดคำหยาบ ไม่พูดคำที่ทำให้ผู้อื่นเจ็บปวดหรือหยาบคาย 

พูดแต่คำที่อ่อนโยน ไพเราะ น่ารัก ซาบซึ้ง สุภาพ และเป็นที่ชื่นชอบของคนจำนวนมาก เมื่อกรรมนี้สุกงอม ตัวเราเองก็จะได้ยินคำพูดและเสียงที่ไพเราะ หรือแม้กระทั่งได้ลักษณะทางกายที่ดีเยี่ยมเหมือนพระพุทธเจ้า คือมีลิ้นที่กว้างและยาว และมีเสียงไพเราะดุจพรหมหรือนกการวิกะ (DN 30)

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**Vietnamese**

Bộ phim này—*The King’s Speech*—là một bộ phim năm 2010. 

Nhạc nền là Bản giao hưởng số 7 của Beethoven, chương Allegretto (II), đây là bản nhạc được phát khi nhà vua chính thức phát biểu trong phim. Xin cảm ơn Herbert von Karajan vì sự chỉ huy xuất sắc và Dàn nhạc Berlin Philharmonic vì màn trình diễn tuyệt vời.

Bộ phim kể về một vị vua sắp lên ngôi, cần phải phát biểu trước toàn quốc. 

Không may ông bị chứng nói lắp, cần được điều trị bởi một nhà trị liệu ngôn ngữ. 

Cuối cùng, nhà vua đã hoàn thành thành công bài phát biểu dài khoảng 9 phút. Dù vẫn còn vài chỗ ngắt quãng, nhưng nhìn chung lưu loát và mạnh mẽ, đã thành công trong việc khích lệ lòng dân.

Từng có một người gặp phải một sự việc rất kỳ lạ: 

Anh ta đột nhiên mất tiếng, hơi thở yếu ớt, muốn nói nhưng không nói được. 

Gia đình nghĩ rằng đó là vấn đề tâm lý, vấn đề dây thanh quản, v.v. 

Anh đã gặp bác sĩ tâm lý và nhà trị liệu ngôn ngữ, nhưng tất cả đều vô ích. 

Sau đó một thời gian, mà không làm gì đặc biệt, anh đột nhiên trở lại bình thường và nói được với hơi lực đầy đủ.

Lại có một người đột nhiên không phát âm được một số chữ, lưỡi không cử động bình thường. 

Không rõ anh có đi khám bác sĩ hay không, nhưng cuối cùng anh đã vượt qua được vấn đề này bằng cách tự luyện tập phát âm liên tục và trở lại bình thường.

Những hiện tượng này đều là những điều không tốt, người bình thường không muốn gặp phải. 

Phàm đã có sự việc xảy ra, tất nhiên phải có nhân duyên. 

Vì vậy chúng ta biết rằng đây là quả của nghiệp bất thiện trong quá khứ.

Nghiệp nào có thể dẫn đến những tình trạng như vậy? 

Trong DN 30 có đề cập rằng nghiệp của lời nói thô ác có thể dẫn đến những tình trạng này.

Nếu một người nói lời thô ác, nghiệp ấy có thể khiến họ trong đời sau có cái lưỡi cứng nhắc, không linh hoạt.

Lưỡi cũng có thể trông hoặc sờ vào giống như một khối u bị che giấu, vì các chất dịch trong cơ thể (có thể là nước bọt, đờm hoặc dịch mô) đặc biệt đặc và nặng.

Trong một số trường hợp, nghiệp này có thể dẫn đến lưỡi chẻ đôi bẩm sinh (Bifid tongue / Cleft tongue).

Một số người sẽ bị nói lắp, giọng nói khàn đặc, đứt đoạn, hoặc giọng nói khó nghe.

Đức Phật dạy trong AN 8.40 rằng nếu một người phạm phải hành vi như vậy, khi nghiệp chín muồi vào lúc lâm chung, người ấy sẽ đọa vào địa ngục, ngạ quỷ hoặc súc sinh. Khi tái sinh làm người, người ấy cũng sẽ nghe những âm thanh đáng ghét.

Mặc dù chúng ta biết rằng khi gặp những vấn đề này, chắc chắn là nghiệp ác đang chín muồi, 

nhưng nếu chúng ta muốn cải thiện, muốn giải quyết, thì vẫn nên chấp nhận sự điều trị thích hợp, đến bệnh viện kiểm tra, và luyện tập nhiều hơn. 

Vì không phải tất cả nghiệp đều cứng nhắc đến mức có thời hạn và mức độ nghiêm trọng cố định. Một số bệnh có thể được giảm nhẹ hoặc thậm chí chữa khỏi nhờ điều trị và luyện tập. 

Giống như vị vua trong *The King’s Speech*, ông đã thành công vượt qua chứng nói lắp nhờ luyện tập. Điều này cho thấy ảnh hưởng của nghiệp ác trong quá khứ đã bị suy yếu vì các duyên đã thay đổi.

Và nếu từ bây giờ chúng ta có thể tránh xa lời nói thô ác, không nói những lời làm tổn thương người khác, lời thô lỗ, 

mà chỉ nói những lời nhẹ nhàng, êm tai, dễ thương, cảm động, thanh nhã, được nhiều người yêu thích, thì khi nghiệp này chín muồi, chính chúng ta cũng sẽ được nghe những lời nói hay, những âm thanh dễ chịu; hoặc thậm chí sẽ có được tướng tốt đẹp như Đức Phật: lưỡi rộng và dài, cùng giọng nói hay như Phạm thiên hay chim ca-lăng-tần-già (DN 30).

video cred. to

https://www.youtube.com/watch?v=O1VdzzMHYyI&list=RDO1VdzzMHYyI&start_radio=1

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.

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**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

1.

https://www.cornerstonefootandankle.com/blog/haglunds-deformity-and-your-feet.cfm

2.

https://www.ortho.wustl.edu/content/Patient-Care/3222/Services/Hand-Microsurgery/Overview/Congenital-Hand-Disorders/Frequently-asked-questions-about-syndactyly.aspx

3.

https://upload.wikimedia.org/wikipedia/commons/thumb/8/82/Pied_bot%2C_varus_%C3%A9quin_%28bilateral%29.jpg/250px-Pied_bot%2C_varus_%C3%A9quin_%28bilateral%29.jpg?utm_source=en.wikipedia.org&utm_campaign=parser&utm_content=thumbnail

4.

https://www.physio-pedia.com/images/thumb/d/d7/Equinus_deformity_X-ray.jpg/319px-Equinus_deformity_X-ray.jpg

有五種感受：

1. 身體痛苦的感受

2. 心痛苦的感受

3. 身體快樂的感受

4. 心快樂的感受

5. 中捨的感受

身體痛苦的感受在何時會消失？

在進入初禪時。進入初禪時，我們專注某一個禪修目標。心有時會移離禪修目標，然後會再次投入禪修目標。那個‘再次投入’就叫‘尋’。心依偎在禪修目標，就叫‘伺’。進入初禪後，全個身體都會被電流流過般的喜悅所充滿、雞婆疙瘩—這就叫做‘喜’，同時，心會充滿甜滋滋的快樂感受—這就叫做‘樂’。

所以想要快樂的大家，請務必盡快禪修，證得初禪。如果誰的身體遭受劇烈病痛，一進入初禪，那個痛苦感受就會立即暫時終止。好像已經圓寂的Por Khao Wanchart Yimme 那樣，祂本身受兩種末期癌症所困擾，在洗傷口時會極度疼痛，所以通常他都會進入禪那來舒緩痛苦。

佛陀也是，在八十歲，臨近般涅槃時，他身體生起劇烈的病痛。佛陀說，唯有在他進入無相心定時（即果定），身體才較為安樂（SN47.9）

心的痛苦感受呢？進入二禪時。

就算進入初禪，因為我們要專注禪修目標，有時心會感到疲倦—心靈上痛苦的感受就會生起。一旦我們拋下禪修目標，不再專注它，心就會獨立凸顯、安住。此時，身體繼續被充滿全身的‘喜’所充滿，心繼續快樂。心的痛苦感受完全在二禪中終止。

身體快樂的感受呢？ 進入三禪

當心進入三禪時，充滿全身的、如電流流過般、雞婆疙瘩般的喜悅就會消失。剩下心中甜滋滋的感受。

心的快樂感受呢？ 進入四禪時

當心進入第四禪，連心中甜滋滋的快樂感受也會消失，剩下中捨的感受。但請不要誤會，以為進入第四禪時沒有滋味。其實那種中捨感受，比較貼切的形容為‘滿足’、‘清爽’

這個中捨的感受呢？ 進入滅盡定時

當三果聖者或阿羅漢進入滅盡定時，一直延續的心流就會終止。‘覺知’暫時中斷、消失了。此時進入無意識狀態，所以不論是身體還是心中的一切感受，包括中捨的感受，都完全感覺不到。（Ref. SN48.40）

據說Por Khao Wanchart Yimme 是入到滅盡定的。Luang ta siri 也能。

**English**

There are five kinds of feeling: 

1. Bodily painful feeling 

2. Mental painful feeling 

3. Bodily pleasant feeling 

4. Mental pleasant feeling 

5. Equanimous feeling 

When does bodily painful feeling disappear? 

When entering the first jhāna. Upon entering the first jhāna, we focus on a particular meditation object. Sometimes the mind wanders away from the meditation object and then returns to it again. That “returning again” is called *vitakka* (initial application). When the mind leans upon and dwells on the meditation object, it is called *vicāra* (sustained application). After entering the first jhāna, the entire body is filled with a rapture like an electric current flowing through it, with goosebumps—this is called *pīti* (rapture). At the same time, the mind is filled with a sweet, blissful feeling—this is called *sukha* (happiness). 

Therefore, those who wish for happiness should meditate as soon as possible and attain the first jhāna. If anyone’s body is afflicted by severe illness or pain, once they enter the first jhāna, that painful feeling immediately ceases temporarily. Just like the late Por Khao Wanchart Yimme, who himself was troubled by two terminal cancers. When cleaning his wounds he experienced extreme pain, so he would usually enter jhāna to relieve the suffering. 

The Buddha was the same. At the age of eighty, near his parinirvāṇa, severe bodily pain arose in him. The Buddha said that only when he entered the signless samadhi of mind (i.e., fruition attainment) did his body become relatively comfortable (SN 47.9).

What about mental painful feeling? 

When entering the second jhāna. 

Even after entering the first jhāna, because we have to focus on the meditation object, the mind sometimes feels tired—mental painful feeling arises. Once we let go of the meditation object and no longer focus on it, the mind stands out independently and settles. At this time, the body continues to be filled with the all-pervading *pīti*, and the mind continues to be happy. Mental painful feeling completely ceases in the second jhāna.

What about bodily pleasant feeling? 

When entering the third jhāna. 

When the mind enters the third jhāna, the all-pervading rapture that fills the whole body like an electric current, with goosebumps, disappears. What remains is the sweet, blissful feeling in the mind.

What about mental pleasant feeling? 

When entering the fourth jhāna. 

When the mind enters the fourth jhāna, even the sweet, blissful feeling in the mind disappears, leaving only equanimous feeling. But please do not misunderstand and think that entering the fourth jhāna has no flavor. In fact, that equanimous feeling is more aptly described as “contentment” or “refreshing coolness.”

What about this equanimous feeling? 

When entering the cessation of perception and feeling (*nirodha-samāpatti*). 

When a non-returner or an arahant enters the cessation of perception and feeling, the continuous stream of consciousness ceases. “Awareness” is temporarily interrupted and disappears. At this time one enters an unconscious state, so all feelings—whether bodily or mental, including equanimous feeling—are completely unfelt. (Ref. SN 48.40) 

It is said that Por Khao Wanchart Yimme could enter the cessation of perception and feeling. Luang Ta Siri could do so as well.

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**Thai**

มีความรู้สึก ๕ อย่าง: 

๑. ความรู้สึกเจ็บปวดทางร่างกาย 

๒. ความรู้สึกเจ็บปวดทางใจ 

๓. ความรู้สึกสุขทางร่างกาย 

๔. ความรู้สึกสุขทางใจ 

๕. ความรู้สึกเฉยๆ (อุเบกขา) 

ความรู้สึกเจ็บปวดทางร่างกายจะหายไปเมื่อใด? 

เมื่อเข้าฌานที่ ๑ เมื่อเข้าฌานที่ ๑ เราเพ่งจดจ่ออยู่กับอารมณ์กรรมฐานอย่างใดอย่างหนึ่ง บางครั้งจิตจะเคลื่อนออกจากอารมณ์กรรมฐาน แล้วกลับเข้าสู่อารมณ์กรรมฐานอีกครั้ง “การกลับเข้าอีกครั้ง” นั้นเรียกว่า “วิตก” จิตเกาะติดและอาศัยอยู่ในอารมณ์กรรมฐาน เรียกว่า “วิจาร” หลังจากเข้าฌานที่ ๑ แล้ว ทั้งร่างกายจะถูกความปิติที่เหมือนกระแสไฟฟ้าไหลผ่านเต็มไปหมด มีขนลุกซู่—นี่เรียกว่า “ปิติ” พร้อมกันนั้น จิตจะเต็มไปด้วยความรู้สึกสุขหวานชื่น—นี่เรียกว่า “สุข” 

ดังนั้น ผู้ที่อยากมีความสุข โปรดรีบเจริญสมาธิให้ถึงฌานที่ ๑ โดยเร็ว หากใครร่างกายกำลังทุกข์ทรมานด้วยอาการเจ็บป่วยรุนแรง พอเข้าฌานที่ ๑ ความรู้สึกเจ็บปวดนั้นจะหยุดชั่วคราวทันที เหมือนกับหลวงพ่อขาว วันชาติ ยิ้มแย้ม ผู้ล่วงลับไปแล้ว ท่านเองก็ถูกมะเร็งระยะสุดท้ายสองชนิดรบกวน เมื่อล้างแผลจะเจ็บปวดมาก ท่านจึงมักเข้าฌานเพื่อบรรเทาความทุกข์ 

พระพุทธเจ้าก็เช่นกัน เมื่อพระชนม์ได้ ๘๐ พรรษา ใกล้จะปรินิพพาน พระวรกายของพระองค์เกิดความเจ็บปวดอย่างรุนแรง พระพุทธเจ้าตรัสว่า มีเพียงเมื่อพระองค์เข้าอนิมิตตเจโตสมาธิ (คือผลสมาบัติ) ร่างกายจึงจะค่อนข้างผาสุก (สํ.นิ. ๔๗.๙)

แล้วความรู้สึกเจ็บปวดทางใจล่ะ? 

เมื่อเข้าฌานที่ ๒ 

แม้เข้าฌานที่ ๑ แล้ว เพราะเราต้องเพ่งจดจ่ออยู่กับอารมณ์กรรมฐาน บางครั้งจิตก็รู้สึกเหนื่อย—ความรู้สึกเจ็บปวดทางใจจึงเกิดขึ้น เมื่อเราปล่อยอารมณ์กรรมฐาน ไม่เพ่งจดจ่ออีกต่อไป จิตจะตั้งเด่นขึ้นมาเองและสงบนิ่ง ขณะนั้นร่างกายยังคงเต็มไปด้วยปิติที่แผ่ซ่านทั่วทั้งกาย จิตยังคงมีความสุข ความรู้สึกเจ็บปวดทางใจจะสิ้นสุดอย่างสมบูรณ์ในฌานที่ ๒ 

แล้วความรู้สึกสุขทางร่างกายล่ะ? 

เมื่อเข้าฌานที่ ๓ 

เมื่อจิตเข้าฌานที่ ๓ ความปิติที่แผ่ซ่านทั่วทั้งกายเหมือนกระแสไฟฟ้าไหลผ่าน มีขนลุกซู่ จะหายไป เหลือเพียงความรู้สึกสุขหวานชื่นในใจ 

แล้วความรู้สึกสุขทางใจล่ะ? 

เมื่อเข้าฌานที่ ๔ 

เมื่อจิตเข้าฌานที่ ๔ แม้ความรู้สึกสุขหวานชื่นในใจก็จะหายไป เหลือเพียงความรู้สึกเฉยๆ แต่โปรดอย่าเข้าใจผิดคิดว่าการเข้าฌานที่ ๔ ไม่มีรสชาติ อันที่จริงความรู้สึกเฉยๆ นั้น ถ้าจะบรรยายให้ตรงกว่า คือ “ความอิ่มใจ” หรือ “ความสดชื่นเย็นตา” 

แล้วความรู้สึกเฉยๆ นี้ล่ะ? 

เมื่อเข้านิโรธสมาบัติ 

เมื่อพระอนาคามีหรือพระอรหันต์เข้านิโรธสมาบัติ กระแสจิตที่ไหลต่อเนื่องจะหยุดลง “การรับรู้” ถูกตัดขาดชั่วคราวและหายไป ขณะนั้นเข้าสู่ภาวะไร้สติ ดังนั้นความรู้สึกทั้งทางร่างกายและทางใจ รวมถึงความรู้สึกเฉยๆ ก็จะไม่รู้สึกเลยแม้แต่น้อย (อ้างอิง สํ.นิ. ๔๘.๔๐) 

ได้ยินมาว่า หลวงพ่อขาว วันชาติ ยิ้มแย้ม ท่านเข้าถึงนิโรธสมาบัติ หลวงตาสิริ ก็สามารถเข้าได้เช่นกัน

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**Vietnamese**

Có năm loại cảm thọ: 

1. Cảm thọ khổ nơi thân 

2. Cảm thọ khổ nơi tâm 

3. Cảm thọ lạc nơi thân 

4. Cảm thọ lạc nơi tâm 

5. Cảm thọ xả 

Cảm thọ khổ nơi thân biến mất khi nào? 

Khi nhập vào sơ thiền. Khi nhập sơ thiền, chúng ta chú tâm vào một đối tượng thiền định nào đó. Đôi khi tâm rời khỏi đối tượng thiền, rồi lại trở lại đối tượng thiền. Cái “trở lại lần nữa” ấy gọi là *tầm* (*vitakka*). Tâm nương tựa, trú vào đối tượng thiền gọi là *tứ* (*vicāra*). Sau khi nhập sơ thiền, toàn thân được tràn ngập bởi sự hỷ lạc như dòng điện chạy qua, nổi da gà—đó gọi là *hỷ* (*pīti*). Đồng thời, tâm tràn đầy cảm giác vui sướng ngọt ngào—đó gọi là *lạc* (*sukha*). 

Vì vậy, những ai muốn được hạnh phúc, xin hãy mau chóng thiền định để chứng đắc sơ thiền. Nếu ai đang chịu đau đớn dữ dội vì bệnh tật nơi thân, một khi nhập sơ thiền, cảm thọ khổ ấy sẽ ngay lập tức tạm thời chấm dứt. Giống như cố Hòa thượng Por Khao Wanchart Yimme, chính Ngài bị hai loại ung thư giai đoạn cuối hành hạ. Khi rửa vết thương thì đau đớn cực độ, nên Ngài thường nhập thiền để xoa dịu nỗi khổ. 

Đức Phật cũng vậy. Khi Ngài được tám mươi tuổi, gần lúc nhập Niết-bàn, thân Ngài khởi lên cơn đau dữ dội. Đức Phật dạy rằng chỉ khi Ngài nhập vào vô tướng tâm định (tức quả định), thân mới được an lạc hơn (SN 47.9).

Còn cảm thọ khổ nơi tâm thì sao? 

Khi nhập vào nhị thiền. 

Dù đã nhập sơ thiền, vì phải chú tâm vào đối tượng thiền, đôi khi tâm cảm thấy mệt mỏi—cảm thọ khổ nơi tâm liền sinh khởi. Khi chúng ta buông bỏ đối tượng thiền, không còn chú tâm nữa, tâm sẽ tự nổi bật lên và an trú. Lúc ấy, thân vẫn tiếp tục được tràn ngập bởi *hỷ* lan tỏa khắp thân, tâm vẫn vui sướng. Cảm thọ khổ nơi tâm hoàn toàn chấm dứt trong nhị thiền.

Còn cảm thọ lạc nơi thân thì sao? 

Khi nhập vào tam thiền. 

Khi tâm nhập tam thiền, sự hỷ lạc lan tỏa khắp thân như dòng điện chạy qua, nổi da gà sẽ biến mất. Chỉ còn lại cảm giác vui sướng ngọt ngào trong tâm.

Còn cảm thọ lạc nơi tâm thì sao? 

Khi nhập vào tứ thiền. 

Khi tâm nhập tứ thiền, ngay cả cảm giác vui sướng ngọt ngào trong tâm cũng biến mất, chỉ còn lại cảm thọ xả. Nhưng xin đừng hiểu lầm cho rằng nhập tứ thiền thì không còn vị gì. Thực ra cảm thọ xả ấy diễn tả chính xác hơn là “sự thỏa mãn”, “sự thanh thản mát mẻ”.

Còn cảm thọ xả này thì sao? 

Khi nhập vào Diệt tận định. 

Khi bậc Bất lai hoặc A-la-hán nhập Diệt tận định, dòng tâm thức liên tục sẽ chấm dứt. “Sự nhận biết” tạm thời bị cắt đứt và biến mất. Lúc ấy bước vào trạng thái vô thức, nên mọi cảm thọ dù nơi thân hay nơi tâm, kể cả cảm thọ xả, đều hoàn toàn không còn cảm nhận được. (Tham chiếu SN 48.40) 

Người ta nói rằng Hòa thượng Por Khao Wanchart Yimme đã nhập được Diệt tận định. Hòa thượng Luang Ta Siri cũng có thể.

曾經有人請佛陀評論一下這個說法：『人的所有快樂、痛苦、或者中捨的感受（包括身體的感受），那全都是因過去所作。』

這個說法就是把任何的身體感受、疾病全部歸咎為過去業

佛陀聽後便評論說，這些人越過common sense 常識了（loke saccasammataṃ），他們是錯的。

然後便開示說，有八種引起（身體）感受的原因：

1.膽汁 (在古代印度醫學（阿育吠陀）中，「膽汁」（pitta）本質上被視為「體內的火」的載體與表現形式。而‘火’在現代醫學裡，對應消化系統、代謝過程、發炎反應與體溫調節機制等等)

2.痰 （對應水和地元素—黏合、堅硬的特性。對應現代醫學中身體裡的體液、血液、淋巴液、組織液、肌肉骨骼系統、免疫系統、內分泌系統、生殖系統等等）

3.風（對應風元素—動的特性。對應現代醫學中的呼吸系統、血液循環系統、神經系統等等）

4.三者集合

5.時節、氣候、溫度變化

6.不適當的照料（例如姿勢不當、天冷沒添衣、背負過重的物品等等）

7.遭遇突然的襲擊（例如給車撞、給人打）

8.業果報

那個人聽後很佩服佛陀，之後皈依了佛陀（SN36.21）

根據《論藏》論師的理論，其實我們任何身體感受到的苦樂感受，都是過去善惡業成熟的結果。但促成一件事的發生，實際上是無數個條件組合而成的，業力只是其中一個條件、因素而已。

例如我們突然發傻把頭砸在墻上，很痛；我們要賴業力嗎？ 明明就是我們自己笨😂這個可能對應上面佛陀提到的‘不適當的照料’或者‘遭遇突然的襲擊’吧。我們笨，導致催化了過去某個惡業成熟了。

天氣突然變冷，我們沒有添衣然後著涼了，又要賴業力嗎？天氣突然變冷，這是屬於‘時節、氣候、溫度變化’ ，忘記添衣是屬於‘不適當的照料’。我們的疏忽導致過去的惡業有機會成熟了。

有很多時候，明明就是我們自己沒有做好！這是不能賴業力的！

佛陀也提到有三種病：

第一種就是，無論能否得到合適的治療，我們都不會痊愈。

第二種就是，無論能否得到合適的治療，我們都會痊愈

第三種就是，只有接受適當的治療，我們才會從那個疾病中康復（AN3.22）

第一種病，可以參考佛陀的例子。帕奧禪師開示：‘釋迦牟尼佛在竹林村度過他最後一次雨安居時，他生了一場嚴重的疾病。在雨安居前一天那個月圓日，佛陀因過去的業而感受到非常刺骨、難忍的背痛。

在過去的某一生中，這位將成為釋迦牟尼佛的菩薩是位摔跤者，那時他將對手摔在地上，而使對方背脊斷裂。當時機成熟時，也就是佛陀般涅槃前的十個月，這個惡業的果報現起了。此業的力量非常強猛，它的果報將一直持續到死亡才停止。這種痛苦稱為“至死方終之苦”，唯有在死亡來臨時它才會停止。’

在這個情況當中，業力成為了主導因素，而非其他。而且這個惡業的力度非常猛烈，不能被醫藥治療所舒緩。 佛陀要進入阿羅漢果定然後決意，才能制止這個病痛的生起。

第二種病的例子就是我們日常的傷風感冒。是有許多因素導致我們感冒的，可能是別人傳染、可能我們忘記穿衣，也可能是某個業成為了主導的原因。但那個業的力度不是特別強，稍為報一下就完了。業力一報完，我們就康復了—不論有沒有看醫生都好。

第三種病，就是要看醫生、吃藥的病。

例如佛陀有一次身體不適，佛陀知道自己要服瀉藥，於是向阿難表達自己的意願。阿難尊者便去找當時的神醫耆婆幫忙。後來佛陀在耆婆的治療下康復了（律藏 大品 第八 衣犍度）

在業力的角度來說，這次生病也是惡業成熟的現象。但這種業力並不是強猛、霸道到一定會完全發揮後果、有固定時效；而是屬於「可轉業」（aniyata-kamma）。如果一個人能夠獲得適當的治療，就等於改變了一些條件，削弱甚至完全終止了這個惡業的影響力。（因為疾病是眾多條件所組合而成的結果，我們拿走、改變了某些條件，疾病自會消退）

然而，假如一個人沒有得到適當的治療，這等於沒有剝掉讓這個惡業成熟的條件，它就會一直成熟，甚至力度越來越強。表現為久病不愈或者疾病加重。

《無礙解道》記載，佛陀是全知的。他非常清楚哪些病是可以被治療，哪些不能。然而，我們並沒有這種能力。所以生病了還是要看醫生~ 除非我們不想康復（笑）

**English**

Someone once asked the Buddha to comment on this statement: “All pleasant, painful, or neutral feelings that a person experiences (including bodily feelings) are entirely due to what was done in the past.”

This view attributes every bodily feeling and every illness solely to past kamma.

The Buddha replied that these people have gone beyond common sense (loke saccasammataṃ); they are mistaken.

He then taught that there are eight causes that give rise to (bodily) feelings:

1. Bile (In the ancient Indian medical system of Ayurveda, “bile” (pitta) is essentially regarded as the vehicle and manifestation of “internal fire.” In modern medicine, this “fire” corresponds to the digestive system, metabolic processes, inflammatory responses, body-temperature regulation, and so on.)

2. Phlegm (Corresponding to the water and earth elements—the qualities of cohesion and solidity. In modern medicine this relates to bodily fluids, blood, lymph, tissue fluids, the musculoskeletal system, the immune system, the endocrine system, the reproductive system, etc.)

3. Wind (Corresponding to the wind element—the quality of movement. In modern medicine this relates to the respiratory system, the circulatory system, the nervous system, etc.)

4. The combination of the three

5. Seasonal/climatic changes and temperature fluctuations

6. Improper care (for example, wrong posture, not adding clothes when it is cold, carrying excessively heavy loads, etc.)

7. Sudden assault (for example, being hit by a car or being beaten)

8. The result of kamma

The person was greatly impressed by the Buddha’s explanation and subsequently took refuge in him (SN 36.21).

According to the theory of the Abhidhamma commentators, every pleasant or painful bodily feeling we experience is in fact the result of past wholesome or unwholesome kamma coming to fruition. However, the occurrence of any event is actually the combination of countless conditions; kamma is only one of those conditions or factors.

For example, if we suddenly act foolishly and smash our head against a wall, it hurts badly. Should we blame kamma? Clearly it is our own stupidity 😂. This probably corresponds to the “improper care” or “sudden assault” mentioned by the Buddha above. Our foolishness catalysed the ripening of some past unwholesome kamma.

When the weather suddenly turns cold, we forget to put on extra clothes and catch a chill—should we again blame kamma? The sudden drop in temperature belongs to “seasonal/climatic changes and temperature fluctuations,” while forgetting to add clothes belongs to “improper care.” Our negligence allowed a past unwholesome kamma the opportunity to ripen.

Very often it is simply that we ourselves have not done things properly! This cannot be blamed on kamma!

The Buddha also mentioned three kinds of illness:

The first is that, whether or not we receive appropriate treatment, we will not recover.

The second is that, whether or not we receive appropriate treatment, we will recover.

The third is that only when we receive appropriate treatment will we recover from that illness (AN 3.22).

For the first kind of illness we can refer to the Buddha’s own example. Pa-Auk Sayadaw explained: “When the Buddha spent his last rains retreat in the village of Beluva, he fell seriously ill. On the full-moon day before the rains retreat, the Buddha experienced an extremely sharp and unbearable backache due to past kamma.

In a previous life the Bodhisatta who was to become Gotama Buddha had been a wrestler. At that time he threw his opponent to the ground and broke the opponent’s spine. When the time was ripe—ten months before the Buddha’s Parinibbāna—the result of that unwholesome kamma arose. The force of this kamma was extremely powerful; its result would continue until death. This kind of suffering is called ‘suffering that ends only with death’; it ceases only when death arrives.”

In this case kamma became the dominant factor, not the others. Moreover, the force of this unwholesome kamma was so fierce that it could not be alleviated by medical treatment. The Buddha had to enter the fruition attainment of an Arahant and then make a resolution in order to suppress the arising of the pain.

An example of the second kind of illness is our ordinary colds and flu. Many factors can cause a cold: perhaps someone transmitted it to us, perhaps we forgot to dress warmly, or perhaps a certain kamma became the dominant cause. But the force of that kamma is not particularly strong; after a mild ripening it is finished. Once the kamma has finished ripening we recover—whether or not we see a doctor.

The third kind of illness is the kind for which we need to see a doctor and take medicine.

For example, on one occasion the Buddha was unwell. Knowing that he needed a purgative, he expressed his wish to Ānanda. Venerable Ānanda then went to seek the help of the famous physician Jīvaka. Later, under Jīvaka’s treatment, the Buddha recovered (Vinaya, Mahāvagga, Chapter 8, Cīvarakkhandhaka).

From the perspective of kamma, this illness was also the manifestation of unwholesome kamma coming to fruition. But this kamma was not so powerful and overbearing that it had to fully exhaust its result within a fixed period; rather, it belonged to the category of “changeable kamma” (aniyata-kamma). If a person is able to obtain appropriate treatment, that is equivalent to changing some of the conditions, thereby weakening or even completely terminating the influence of that unwholesome kamma. (Because illness is the result of many conditions combining together; when we remove or alter certain conditions, the illness naturally subsides.)

However, if a person does not receive appropriate treatment, that is equivalent to not removing the conditions that allow the unwholesome kamma to ripen; it will continue to ripen, and its force may even grow stronger—manifesting as a prolonged illness or a worsening of the disease.

The *Paṭisambhidāmagga* records that the Buddha is omniscient. He knew perfectly which illnesses could be treated and which could not. We, however, do not possess that ability. Therefore, when we fall ill we should still see a doctor—unless we do not wish to recover (laugh).

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**Thai**

ครั้งหนึ่งมีผู้ขอให้พระพุทธเจ้าทรงแสดงความเห็นต่อคำกล่าวที่ว่า “ความรู้สึกสุข ทุกข์ หรือเฉย ๆ ทั้งหมดที่บุคคลได้รับ (รวมถึงความรู้สึกทางกาย) ล้วนเกิดจากสิ่งที่ทำไว้ในอดีตทั้งสิ้น”

คำกล่าวนี้เป็นการโยนความรับผิดชอบของความรู้สึกทางกายและโรคภัยทุกชนิดไปให้กรรมในอดีตทั้งหมด

พระพุทธเจ้าทรงตอบว่า คนเหล่านี้ได้ก้าวข้ามสามัญสำนึก (loke saccasammataṃ) ไปแล้ว พวกเขาคิดผิด

จากนั้นทรงแสดงว่ามีเหตุที่ก่อให้เกิดความรู้สึก (ทางกาย) อยู่ ๘ ประการ คือ

1. น้ำดี (ในระบบการแพทย์อินเดียโบราณอายุรเวท “น้ำดี” (pitta) ถูกมองว่าเป็นพาหนะและรูปแบบการแสดงออกของ “ไฟภายใน” โดยพื้นฐาน ในทางการแพทย์สมัยใหม่ “ไฟ” นี้สอดคล้องกับระบบย่อยอาหาร กระบวนการเผาผลาญ การตอบสนองต่อการอักเสบ กลไกการควบคุมอุณหภูมิร่างกาย เป็นต้น)

2. เสลด (สอดคล้องกับธาตุน้ำและธาตุดิน—คุณสมบัติของการเกาะกุมและความแข็ง สอดคล้องกับของเหลวในร่างกาย เลือด น้ำเหลือง ของเหลวในเนื้อเยื่อ ระบบกล้ามเนื้อและกระดูก ระบบภูมิคุ้มกัน ระบบต่อมไร้ท่อ ระบบสืบพันธุ์ เป็นต้น ในทางการแพทย์สมัยใหม่)

3. ลม (สอดคล้องกับธาตุลม—คุณสมบัติของการเคลื่อนไหว สอดคล้องกับระบบทางเดินหายใจ ระบบไหลเวียนโลหิต ระบบประสาท เป็นต้น ในทางการแพทย์สมัยใหม่)

4. การรวมกันของทั้งสามอย่าง

5. ฤดูกาล อากาศ และการเปลี่ยนแปลงของอุณหภูมิ

6. การดูแลที่ไม่เหมาะสม (เช่น ท่านั่งหรือท่ายืนไม่ถูก ไม่ใส่เสื้อผ้าเพิ่มเมื่ออากาศเย็น แบกของหนักเกินไป เป็นต้น)

7. การถูกโจมตีอย่างกะทันหัน (เช่น ถูกรถชน หรือถูกคนทำร้าย)

8. ผลของกรรม

บุคคลนั้นรู้สึกชื่นชมพระพุทธเจ้าอย่างมาก หลังจากนั้นจึงขอถึงพระรัตนตรัยเป็นสรณะ (SN 36.21)

ตามทฤษฎีของอาจารย์ฝ่ายอภิธรรม ความรู้สึกสุขหรือทุกข์ทางกายใด ๆ ที่เราได้รับล้วนเป็นผลของการที่กรรมดีหรือกรรมชั่วในอดีตได้แก่ผล อย่างไรก็ตาม การเกิดขึ้นของเหตุการณ์ใด ๆ จริง ๆ แล้วเป็นการรวมตัวของเงื่อนไขนับไม่ถ้วน กรรมเป็นเพียงเงื่อนไขหรือปัจจัยหนึ่งเท่านั้น

ตัวอย่างเช่น ถ้าเราทำตัวโง่เขลาแล้วเอาหัวโขกกำแพงจนเจ็บปวดมาก เราจะโยนความผิดให้กรรมหรือ ชัดเจนว่าเป็นเพราะความโง่ของเราเอง 😂 สิ่งนี้อาจสอดคล้องกับ “การดูแลที่ไม่เหมาะสม” หรือ “การถูกโจมตีอย่างกะทันหัน” ที่พระพุทธเจ้าทรงกล่าวไว้ข้างต้น ความโง่ของเราเป็นตัวเร่งให้กรรมชั่วบางอย่างในอดีตได้แก่ผล

เมื่ออากาศเย็นลงอย่างกะทันหัน เราลืมใส่เสื้อเพิ่มแล้วเป็นหวัด เราจะโยนความผิดให้กรรมอีกหรือ การที่อากาศเย็นลงกะทันหันจัดอยู่ใน “ฤดูกาล อากาศ และการเปลี่ยนแปลงของอุณหภูมิ” ส่วนการลืมใส่เสื้อจัดอยู่ใน “การดูแลที่ไม่เหมาะสม” ความประมาทของเราทำให้กรรมชั่วในอดีตมีโอกาสแก่ผล

หลายครั้งจริง ๆ แล้วเป็นเพราะเราเองไม่ได้ทำสิ่งต่าง ๆ ให้ดี! สิ่งเหล่านี้ไม่สามารถโยนความผิดให้กรรมได้!

พระพุทธเจ้ายังทรงกล่าวถึงโรค ๓ ชนิดด้วย

ชนิดแรก คือ ไม่ว่าจะได้รับการรักษาที่เหมาะสมหรือไม่ เราก็จะไม่หาย

ชนิดที่สอง คือ ไม่ว่าจะได้รับการรักษาที่เหมาะสมหรือไม่ เราก็จะหาย

ชนิดที่สาม คือ มีเพียงเมื่อได้รับการรักษาที่เหมาะสมเท่านั้น เราจึงจะหายจากโรคนั้น (AN 3.22)

สำหรับโรคชนิดแรก สามารถอ้างอิงตัวอย่างของพระพุทธเจ้าเอง พระอาจารย์ปะอ๋อกกล่าวว่า “เมื่อพระพุทธเจ้าประทับจำพรรษาครั้งสุดท้ายที่หมู่บ้านเวฬุวะ พระองค์ประชวรหนัก ในวันเพ็ญก่อนเข้าพรรษา พระพุทธเจ้าทรงรู้สึกปวดหลังอย่างรุนแรงและทนได้ยาก เพราะกรรมในอดีต

ในชาติหนึ่งในอดีต พระโพธิสัตว์ที่จะตรัสรู้เป็นพระพุทธเจ้าโคตมะเคยเป็นนักมวยปล้ำ ในครั้งนั้นท่านได้เหวี่ยงคู่ต่อสู้ลงกับพื้นจนกระดูกสันหลังหัก เมื่อเวลาอันควรมาถึง คือสิบเดือนก่อนพระพุทธเจ้าปรินิพพาน ผลของกรรมชั่วนี้ก็ปรากฏขึ้น พลังของกรรมนี้รุนแรงมาก ผลของมันจะดำเนินต่อไปจนกว่าจะถึงความตาย ความทุกข์ชนิดนี้เรียกว่า ‘ทุกข์ที่สิ้นสุดเมื่อตายเท่านั้น’ มันจะหยุดก็ต่อเมื่อความตายมาถึง”

ในกรณีนี้ กรรมกลายเป็นปัจจัยหลัก ไม่ใช่ปัจจัยอื่น ๆ และพลังของกรรมชั่วนี้รุนแรงมากจนไม่สามารถบรรเทาได้ด้วยการรักษาทางการแพทย์ พระพุทธเจ้าต้องเข้าสู่ผลสมาบัติของพระอรหันต์แล้วตั้งสัจจาธิษฐาน จึงจะระงับการเกิดขึ้นของความเจ็บปวดได้

ตัวอย่างของโรคชนิดที่สอง คือหวัดและไข้หวัดธรรมดาของเรา มีหลายปัจจัยที่ทำให้เราเป็นหวัด อาจเป็นเพราะคนอื่นติดต่อมา อาจเป็นเพราะเราลืมใส่เสื้อผ้า หรืออาจเป็นเพราะกรรมบางอย่างกลายเป็นสาเหตุหลัก แต่พลังของกรรมนั้นไม่ได้รุนแรงเป็นพิเศษ พอแก่ผลเล็กน้อยก็จบ เมื่อกรรมแก่ผลหมด เราก็หาย—ไม่ว่าจะไปหาหมอหรือไม่ก็ตาม

โรคชนิดที่สาม คือโรคที่ต้องไปหาหมอและกินยา

ตัวอย่างเช่น ครั้งหนึ่งพระพุทธเจ้าประชวร พระองค์ทรงทราบว่าต้องรับประทานยาระบาย จึงทรงแสดงความประสงค์แก่อานนท์ พระอานนท์จึงไปขอความช่วยเหลือจากหมอชีวกผู้มีชื่อเสียง ต่อมาภายใต้การรักษาของหมอชีวก พระพุทธเจ้าก็หายประชวร (วินัย มหาวรรค บทที่ ๘ จีวรขันธกะ)

ในแง่ของกรรม โรคครั้งนี้ก็เป็นการปรากฏของกรรมชั่วที่แก่ผลเช่นกัน แต่กรรมนี้ไม่ได้รุนแรงและครอบงำจนต้องแสดงผลให้ครบถ้วนภายในระยะเวลาที่กำหนด แต่อยู่ในประเภท “กรรมที่เปลี่ยนแปลงได้” (aniyata-kamma) หากบุคคลสามารถได้รับการรักษาที่เหมาะสม ก็เท่ากับการเปลี่ยนแปลงเงื่อนไขบางอย่าง ทำให้พลังของกรรมชั่วนี้ลดลงหรือสิ้นสุดลงโดยสิ้นเชิง (เพราะโรคเป็นผลจากการรวมตัวของเงื่อนไขมากมาย เมื่อเราเอาเงื่อนไขบางอย่างออกหรือเปลี่ยนแปลง โรคก็จะหายไปเอง)

อย่างไรก็ตาม หากบุคคลไม่ได้รับการรักษาที่เหมาะสม ก็เท่ากับไม่ได้กำจัดเงื่อนไขที่เอื้อให้กรรมชั่วแก่ผล มันจะแก่ผลต่อไป และพลังของมันอาจยิ่งทวีความรุนแรง—แสดงออกมาในรูปของโรคเรื้อรังหรืออาการทรุดลง

ในคัมภีร์ปฏิสัมภิทามรรค ระบุว่าพระพุทธเจ้าทรงเป็นสัพพัญญู พระองค์ทรงทราบอย่างชัดเจนว่าโรคใดรักษาได้ โรคใดรักษาไม่ได้ แต่เราไม่มีปัญญาเช่นนั้น ดังนั้นเมื่อป่วยก็ยังควรไปหาหมอ—เว้นแต่เราไม่ต้องการหาย (หัวเราะ)

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**Vietnamese**

Từng có người thỉnh cầu Đức Phật bình luận về quan điểm này: “Tất cả cảm thọ vui, khổ hoặc trung tính mà một người trải nghiệm (bao gồm cả cảm thọ về thân) đều hoàn toàn do những gì đã làm trong quá khứ.”

Quan điểm này đổ hết mọi cảm thọ về thân và mọi bệnh tật cho nghiệp quá khứ.

Đức Phật nghe xong liền bình luận rằng những người này đã vượt quá lẽ thường tình (loke saccasammataṃ); họ đã sai.

Sau đó Ngài dạy rằng có tám nguyên nhân gây ra cảm thọ (về thân):

1. Mật (Trong hệ thống y học Ấn Độ cổ đại Ayurveda, “mật” (pitta) về bản chất được xem là phương tiện và hình thức biểu hiện của “lửa nội tại”. Trong y học hiện đại, “lửa” này tương ứng với hệ tiêu hóa, quá trình trao đổi chất, phản ứng viêm, cơ chế điều hòa thân nhiệt, v.v.)

2. Đàm (Tương ứng với yếu tố nước và đất—tính chất kết dính và cứng rắn. Trong y học hiện đại, điều này tương ứng với các dịch thể trong cơ thể, máu, bạch huyết, dịch mô, hệ cơ xương, hệ miễn dịch, hệ nội tiết, hệ sinh sản, v.v.)

3. Gió (Tương ứng với yếu tố gió—tính chất chuyển động. Trong y học hiện đại, điều này tương ứng với hệ hô hấp, hệ tuần hoàn máu, hệ thần kinh, v.v.)

4. Sự kết hợp của cả ba

5. Thời tiết, khí hậu và sự thay đổi nhiệt độ

6. Sự chăm sóc không thích hợp (ví dụ như tư thế sai, trời lạnh mà không thêm áo, vác vật quá nặng, v.v.)

7. Bị tấn công bất ngờ (ví dụ như bị xe đâm, bị người đánh)

8. Quả của nghiệp

Người ấy nghe xong rất khâm phục Đức Phật, sau đó đã quy y Ngài (SN 36.21).

Theo lý thuyết của các luận sư trong Tạng Luận, thực ra mọi cảm thọ khổ vui về thân mà chúng ta trải nghiệm đều là kết quả của thiện nghiệp hoặc bất thiện nghiệp quá khứ chín muồi. Tuy nhiên, việc một sự việc xảy ra thực chất là sự kết hợp của vô số điều kiện; nghiệp lực chỉ là một trong những điều kiện, yếu tố đó mà thôi.

Ví dụ như chúng ta bỗng dại đột nhiên đập đầu vào tường, rất đau; chúng ta có nên đổ lỗi cho nghiệp lực không? Rõ ràng là do chính sự ngu ngốc của mình 😂. Điều này có thể tương ứng với “sự chăm sóc không thích hợp” hoặc “bị tấn công bất ngờ” mà Đức Phật đã đề cập ở trên. Sự ngu ngốc của chúng ta đã xúc tác cho một nghiệp ác quá khứ nào đó chín muồi.

Thời tiết đột nhiên trở lạnh, chúng ta không thêm áo rồi bị cảm; lại đổ lỗi cho nghiệp lực ư? Thời tiết đột nhiên lạnh thuộc về “thời tiết, khí hậu và sự thay đổi nhiệt độ”, còn quên thêm áo thuộc về “sự chăm sóc không thích hợp”. Sự sơ suất của chúng ta đã tạo cơ hội cho nghiệp ác quá khứ chín muồi.

Có rất nhiều lúc, rõ ràng là chính chúng ta đã không làm tốt! Những việc này không thể đổ lỗi cho nghiệp lực được!

Đức Phật cũng đề cập đến ba loại bệnh:

Loại thứ nhất là dù có được điều trị thích hợp hay không, chúng ta cũng sẽ không khỏi.

Loại thứ hai là dù có được điều trị thích hợp hay không, chúng ta cũng sẽ khỏi.

Loại thứ ba là chỉ khi được điều trị thích hợp, chúng ta mới khỏi bệnh đó (AN 3.22).

Đối với loại bệnh thứ nhất, có thể tham khảo ví dụ của chính Đức Phật. Ngài Pa-Auk dạy: “Khi Đức Phật trải qua mùa an cư cuối cùng tại làng Beluva, Ngài bị một căn bệnh nặng. Vào ngày trăng tròn trước mùa an cư, Đức Phật cảm nhận cơn đau lưng vô cùng nhức nhối, khó chịu đựng do nghiệp quá khứ.

Trong một đời trước, vị Bồ-tát sẽ thành Đức Phật Thích-ca Mâu-ni từng là một đô vật. Lúc ấy Ngài đã quật đối thủ xuống đất làm gãy cột sống của người ấy. Khi thời điểm chín muồi—tức mười tháng trước khi Đức Phật nhập Niết-bàn—quả của nghiệp ác này đã khởi lên. Sức mạnh của nghiệp này vô cùng mãnh liệt; quả của nó sẽ tiếp tục cho đến khi chết mới dừng. Loại khổ này được gọi là ‘khổ chỉ chấm dứt khi chết’; nó chỉ dừng lại khi cái chết đến.”

Trong trường hợp này, nghiệp lực trở thành yếu tố chủ đạo, chứ không phải các yếu tố khác. Hơn nữa, sức mạnh của nghiệp ác này rất dữ dội, không thể được làm dịu bởi sự điều trị y khoa. Đức Phật phải nhập vào quả định A-la-hán rồi quyết ý mới có thể ngăn chặn sự khởi lên của cơn đau.

Ví dụ về loại bệnh thứ hai chính là những cơn cảm cúm thông thường của chúng ta. Có nhiều yếu tố dẫn đến việc chúng ta bị cảm: có thể do người khác lây, có thể do chúng ta quên mặc áo, cũng có thể do một nghiệp nào đó trở thành nguyên nhân chủ đạo. Nhưng sức mạnh của nghiệp ấy không đặc biệt mạnh; chỉ báo ứng nhẹ một chút rồi xong. Khi nghiệp đã báo hết, chúng ta sẽ khỏi—dù có đi khám bác sĩ hay không.

Loại bệnh thứ ba chính là những bệnh cần phải đi khám bác sĩ, uống thuốc.

Ví dụ như một lần Đức Phật cảm thấy không khỏe. Ngài biết mình cần uống thuốc xổ, nên bày tỏ ý nguyện với Ngài A-nan. Tôn giả A-nan liền đi tìm vị thần y Kỳ-bà lúc bấy giờ nhờ giúp đỡ. Sau đó, dưới sự điều trị của Kỳ-bà, Đức Phật đã khỏi bệnh (Luật tạng, Đại phẩm, Chương 8, Y yến-độ).

Từ góc độ nghiệp lực, lần bệnh này cũng là hiện tượng nghiệp ác chín muồi. Nhưng loại nghiệp này không mạnh mẽ, bá đạo đến mức nhất định phải phát huy hết hậu quả trong một thời hạn cố định; mà thuộc về “nghiệp có thể chuyển” (aniyata-kamma). Nếu một người có thể nhận được sự điều trị thích hợp, điều đó tương đương với việc thay đổi một số điều kiện, làm suy yếu hoặc thậm chí hoàn toàn chấm dứt ảnh hưởng của nghiệp ác ấy. (Vì bệnh tật là kết quả của sự kết hợp nhiều điều kiện; khi chúng ta lấy đi hoặc thay đổi một số điều kiện, bệnh sẽ tự thuyên giảm.)

Tuy nhiên, nếu một người không nhận được sự điều trị thích hợp, điều đó tương đương với việc không loại bỏ các điều kiện để nghiệp ác chín muồi; nó sẽ tiếp tục chín muồi, thậm chí sức mạnh ngày càng mạnh hơn—biểu hiện thành bệnh lâu ngày không khỏi hoặc bệnh tình nặng thêm.

Kinh *Vô ngại giải đạo* ghi nhận rằng Đức Phật là bậc toàn giác. Ngài rất rõ những bệnh nào có thể chữa được, những bệnh nào không thể. Thế nhưng chúng ta không có khả năng ấy. Vì vậy khi bệnh vẫn nên đi khám bác sĩ—trừ khi chúng ta không muốn khỏi (cười).

昨天已經講過了，當在對治這個疼痛的感受的時候呢，有三種方法。

第一個呢，就是不要去理會它，跟隨我們的業處或者是我們的佛號在一起。

第二個呢，就是如果這個感受真的過於強烈，強烈到我們不能忽略它的時候呢，那就把這個專注力呢，集中在這些感受之上。

如果真的是沒有辦法這樣的專注的話呢，已經沒有辦法忍受的話呢，那就把這些蘊、所有的蘊都分開起來：身體是一部分、感受是一部分，我們的這顆覺知的心呢，又是另外一個部分。那這些蘊的一個自然的示現，就好像每天每個人都有不同的責任一樣。它已經是一個自然的現象，所以我們不需要呢再去害怕它的生起。

As I mentioned yesterday, there are three methods for dealing with the feeling of pain.

The first method is: Do not pay attention to it. Simply stay with your meditation object or your Buddha’s name (Buddho).

The second method is: If the painful sensation becomes truly too strong — so strong that we cannot ignore it — then direct your attention and focus directly onto that sensation.

If you really cannot focus in this way, or if you can no longer bear it, then separate all the aggregates (khandhas): the body is one part, the feeling (vedanā) is another part, and our aware mind is yet another part. These aggregates arise naturally, just like how every person has different responsibilities each day. It is already a natural phenomenon, so we do not need to be afraid when it arises.

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เมื่อวานนี้ได้พูดไปแล้วว่า เมื่อต้องเผชิญกับความรู้สึกเจ็บปวด มีวิธีปฏิบัติทั้งหมดสามวิธี

วิธีแรก คือ ไม่ต้องสนใจมันเลย เพียงแต่ติดตามอารมณ์กรรมฐาน หรือคำพุทธโธของเราไปเรื่อย ๆ

วิธีที่สอง คือ ถ้าความรู้สึกเจ็บปวดนั้นรุนแรงเกินไป จนเราไม่สามารถละเลยมันได้ ก็ให้หันความสนใจและสมาธิไปรวมที่ความรู้สึกเจ็บปวดนั้นโดยตรง

ถ้าจริง ๆ แล้วไม่สามารถรวมจิตในลักษณะนี้ได้ หรือทนไม่ได้แล้ว ก็ให้แยกขันธ์ทั้งหมดออกจากกัน: ร่างกายเป็นส่วนหนึ่ง, เวทนา (ความรู้สึก) เป็นอีกส่วนหนึ่ง, และจิตที่รู้อยู่ของเราเป็นอีกส่วนหนึ่ง การปรากฏของขันธ์เหล่านี้เป็นเรื่องธรรมชาติ เหมือนกับที่ทุกคนแต่ละวันมีหน้าที่รับผิดชอบที่แตกต่างกัน มันเป็นปรากฏการณ์ธรรมชาติอยู่แล้ว ดังนั้นเราไม่จำเป็นต้องกลัวการเกิดขึ้นของมัน

10-6-2026 吉隆坡BUBS 早晨開示

But anyhow, we hypnotized one of these students and we had this 4-inch nail on the end of a stick of wood. And we hypnotized this student to believe that nail was red hot. It wasn't red hot, just room temperature, an ordinary nail. And we touched the student with this nail on his arm. He believed it was red hot—been hypnotized to believe like that, not an ordinary belief but a hypnotic induced belief. He screamed in pain. That I could understand. But what really shocked me was to see a blister come up, a real blister in the spot where the nail had touched his skin. To me, that was impossible. You know, he could believe it was hot but it wasn't hot. It was only room temperature, but a blister came up. That's how powerful his mind was.

And afterwards, years later, that left a lasting impression. It was shocking to see how powerful this mind is. If it could create a blister, why can't it uncreate a tumor? Why can it not do these other things? It's not miraculous. It's just the nature of a mind when you cultivate it. That's why it's kind of scary, but it's also powerful.

And you know, that's one of the reasons why I do teach. I think I've told you that before. All the stuff you've seen which is really powerful, you know that if we can somehow cultivate this more, we don't have to have so much suffering in this world. You know, I've seen too many people who have breast cancers and other cancers and it's really very painful and frightening. If there was another way which could help more people, I would feel really guilty if I don't do something to help.

You can. That's really one of the nicest things. When... what was that guy? I think I told the story. He had this sinus cancer and he was breathing so loud in the retreat. "Can you please tell people to breathe quietly? There's other people meditating in this room." And when I told people that guy was dying of sinus cancer, you know, the doctors had given up on him. He'd come to meditate because he heard that meditation can sometimes be the cure for these cancers. Nothing else was working.

Nine days. The last day, as usual the last day. A pop! I always remember how he said that. "I had a popping sound. And I could breathe through my nose." This is not imagination. This was real. It wasn't fantasizing. He could actually breathe through his nose. And then it closed up again. And I asked him, "Carry on." Simple instructions. And six months later, this guy comes up to me in Sydney. I was giving a talk somewhere else. He saw I was giving a talk in this place. He turned up with a big smile on his face. "Do you remember me?" So many of you say that. And I've only got a limited amount of memory. And I have to be honest, I'm a monk. I usually say, "No, who the heck are you?" Sometimes I say, "Oh yeah, you're the lady whose name I keep forgetting. "That's being polite. But this guy I said, "No, I don't know you." And that's when he smiled and he said he was that man. He carried on meditating. Many pops later, his tumor disappeared, full remission. And now he looked different because when you're dying of cancer of course you look really sick, but now he was fully recovered.

---Ajahn Brahm

2025-02-24 Ajahn Brahm Hong Kong Retreat Morning

https://www.youtube.com/watch?v=ocuKmwaNQ94

無論如何，我們對其中一位學生進行了催眠，我們拿了一根4英寸長的釘子，釘在木棍的一端。我們催眠這位學生，讓他相信這根釘子是滾燙的紅熱鐵釘。其實它根本不是紅熱的，只是室溫的普通釘子。我們用這根釘子碰觸他的手臂。他相信它是紅熱的——不是普通的相信，而是被催眠誘導出的強烈信念。他痛得尖叫起來。這我還能理解。

但真正讓我震驚的是，看到他被碰觸的皮膚上竟然起了一個真正的大水泡！在我看來，這是不可能的。你知道，他可以相信它很燙，但它其實不燙，只是室溫而已，卻真的起了水泡。這顯示出心的力量有多麼強大。

多年後，這件事給我留下了深刻的印象。看到心竟然如此強大，真是令人震驚。如果心能製造出水泡，為什麼不能消除腫瘤？為什麼不能做到其他類似的事？這不是奇蹟，只是當你培養心時，它的自然本性就是如此。這有點可怕，但同時也非常強大。

你知道，這也是我為什麼要教導的原因之一。我想我之前跟你們說過。你們所見到的那些真正強大的東西，如果你們能想辦法更進一步培養它，我們這個世界就不必有那麼多苦難。我見過太多人罹患乳癌或其他癌症，那真的非常痛苦和可怕。如果有另一種方式能幫助更多人，而我卻什麼都不做，我會覺得非常內疚。

你們可以做到。這真的是最美好的事之一。……那個傢伙是誰來著？我想我跟你們講過這個故事。他得了鼻竇癌，在禪修營裡呼吸聲很大。「能不能請大家呼吸安靜一點？房間裡還有其他人在禪修。」當我告訴大家，那個人正因為鼻竇癌而瀕臨死亡，醫生已經放棄他了。他來禪修是因為聽說禪修有時能治癒這些癌症，其他方法都沒用。

九天。最後一天，一如往常的最後一天。「啪！」我永遠記得他怎麼說的。「我聽到一個啪的聲音，然後我可以用鼻子呼吸了。」這不是想像，這是真的。不是幻想。他真的可以用鼻子呼吸了。然後它又堵住了。我告訴他：「繼續。」簡單的指示。六個月後，這位男士在雪梨找到我，我正在某處講法。他看到我在那裡講法，就帶著大大的笑容出現。「你還記得我嗎？」很多人這樣問我，而我的記憶有限。我得誠實說，作為僧人，我通常會說：「不，你是誰啊？」有時我會說：「哦，對，你就是那位我老是忘記名字的女士。」那是客氣的說法。但對這位男士，我說：「不，我不認識你。」然後他笑了，說他就是那個人。他繼續禪修。經過很多次「啪」的聲音後，他的腫瘤消失了，完全緩解。現在他看起來完全不同，因為罹癌垂死時當然看起來很病態，但現在他完全康復了。

——阿姜布拉姆 

2025-02-24 阿姜布拉姆香港禪修營晨間開示 

https://www.youtube.com/watch?v=ocuKmwaNQ94

有時身體上的痛苦、病痛是推動我們邁向解脫的催化劑

緬甸的宣隆大師就是這樣，在1920 年 10 月 10 日星期日晚上大約十時,他與身內生起的劇痛拼搏,感到所有筋腱都好像要折斷一樣,最終克服了它們,證得三果阿那含(Anāgāmi)之出世間智。

有位泰國森林派高僧據說也是這樣，重傷躺在病床上，感到這個身體根本上就是苦，於是便放下了身體，證得三果。

非佛教徒是不懂得怎樣應對身體上的痛苦，他們只會一味掙扎去逃脫痛苦、尋找快樂。

但佛教徒知道方法--那就是要放下這個身體，讓心不執著它，達到身受心不受的境界。

三果聖者是完全放下了身體，所以不再執著眼睛、耳朵、鼻子、舌頭、身體

也不再執著影像、聲音、氣味、味道、所觸

簡而言之，就是擺脫了欲界。

如果沒有痛苦去推動，一般人是很難去掙脫影像、聲音、氣味、味道、所觸--這五欲的束縛的。

一旦我們對這五欲還有興趣，證明我們還未放得下身體，還想從身體（五種感官）取得快樂

但當有痛苦去打擊我們，我們很自然就會想辦法去放下身體了😂

想要痛苦嗎？

如果不想要，就要趁病痛來臨前放下身體了

Sometimes, physical illness and pain serve as catalysts that propel us toward liberation.

The Burmese master Sunlun experienced this exactly. On Sunday, October 10, 1920, at around 10 p.m., he battled intense pain arising within his body, feeling as though all his tendons were about to snap. In the end, he overcame it and attained the supramundane wisdom of the third stage of enlightenment: the non-returner (Anāgāmi).

A certain senior monk from the Thai Forest Tradition is said to have done something similar: lying gravely injured on his sickbed, he realized that this body is fundamentally suffering (dukkha). As a result, he let go of the body and attained the fruit of the non-returner (third stage).

Non-Buddhists do not know how to deal with physical pain properly; they simply struggle blindly to escape the pain and seek pleasure.

But Buddhists know the method: let go of this body, do not cling to it, and reach the state where the body experiences pain, but the mind does not suffer .

A non-returner (Anāgāmi) has completely let go of the body, so they no longer cling to the eyes, ears, nose, tongue, or body, nor to their objects—forms, sounds, smells, tastes, or tactile sensations.

In short, they have escaped the sense realm (kāma-loka / realm of desire).

Without the push of pain, ordinary people find it very difficult to break free from the bondage of forms, sounds, smells, tastes, and touches—the five sensual pleasures.

As long as we still have interest in these five sensual pleasures, it proves we have not yet let go of the body and still want to derive pleasure from the body (through the five senses).

But when pain strikes us hard, we naturally start looking for ways to let go of the body 😂

Do we want pain?

If we don't want it, then we should let go of the body before pain arrives.

Devotee: how to cope with pain?

Ajahn Suchart : By not reacting with pain, let it come and go. Like you see things, you see people, that you cant control, you see them come and go. Like seeing the weather, you let the rain come and let the rain go; don’t react, just remain normal. Don’t react with likes and dislikes. When you have emotional reactions, you are creating suffering to your mind

信眾：如何應對（身體上的）痛苦？

阿姜蘇查：不要對痛苦起反應，讓它來，讓它去。就像你看見事物，看見人們，你無法控制，你看著他們來來去去。就像觀望天氣，你讓雨來，讓雨去；不要反應，保持正常。不要以喜歡或不喜歡來反應。當你生起情緒反應時，你就是在給自己的心製造痛苦。

當我們有嚴重的病痛

此時心未必能夠再待在平時喜歡待的禪修業處了

心徹底被痛苦扯走

怎麼辦？

這樣下去不是辦法，正念會完全坍塌，早晚瘋掉的

不用怕，佛陀的法極之寬廣，肯定有某板塊的內容幫到我們的

是什麼呢？

就是受念住了

此時我們可以拋下平時在用的禪修業處，修習受念住

我們就勇敢地專注於身體痛苦的部位、感受

看著痛苦的生、滅、或生滅

如果它一直在痛，沒有絲毫減弱的跡象；那就只生起‘有如此感受’這樣的憶念及注意，卻不執著它，不讓內心生起任何痛苦--身受心不受。這樣我們就可謂征服了這個病痛了

我們之所以瀕臨崩潰，是因為我們無法接受這個痛苦的感受--我們掙扎著要逃離它、尋找快樂。

這樣的話，我們的心就會跑來跑去，極度散亂了。

但一旦心能夠面對它、接受它、不作出任何掙扎，那麼禪定就會重新回來了

When we are afflicted with severe pain or illness,

our mind may no longer be able to stay in the usual meditation object  we like.

The mind is completely dragged away by the pain.

What can we do?

Continuing like this is not sustainable — mindfulness will completely collapse, and sooner or later we’ll go crazy.

Don’t be afraid. The Buddha’s teachings are extremely vast; there is definitely some section or aspect of the Dhamma that can help us in this situation.

What is it?

It is mindfulness of feeling (vedanā).

At this time, we can set aside the usual meditation object we’ve been using and switch to practicing mindfulness of feeling (受念住).

We courageously direct attention to the painful part of the body, to the painful feeling itself.

We observe the arising, passing away, or the arising-and-passing of that pain.

If the pain remains continuous and shows no sign of lessening at all, then simply give rise to the recollection and bare attention: “there is this kind of feeling,” “such a feeling is present” — yet without clinging to it, without letting the mind generate any additional suffering. The body feels pain, but the mind does not suffer (身受心不受). In this way, we can truly say we have conquered / overcome this illness or pain.

The reason we are on the verge of breakdown is precisely because we cannot accept this painful feeling — we keep struggling to escape from it and to seek pleasure instead.

When that happens, the mind runs here and there, becoming extremely scattered and agitated.

But once the mind is able to face it, accept it, and refrain from any struggle or resistance, then samādhi (concentration / stillness) can gradually return.

People say they got pain they can’t… meditate? Of course you can meditate all the time—100% of the time. You can’t always meditate on your breath, but you’re aware of something. Whatever you’re aware of, that’s what you want— it’s beautiful--opening the door of your heart to it, the kindness. So you can give it that care, that kindness.

And it’s amazing just how much of the pain, the negativity disappears, because what you’re doing is you’re dealing with the reaction to that negativity instead of trying to cure it and get rid of everything: “How long is this going to last? I can’t stand this any longer.” And it’s really remarkable when you do that just how the negativity, the impossibility of enjoying another moment of this, tends to vanish. At least it lessens a lot.

Okay, I have to say… it fits in this was the story of the—what’s it called?—the when I developed food poisoning. Have you ever had food poisoning, really bad food poisoning, where you just have these spasms in your stomach? And the spasms—the stomach contracts—and it’s so painful.

So when I had food poisoning—it would crop up for monks and nuns as an occupational hazard; sometimes they don’t know where the food comes from. People say it’s good for you, it’s good for them, but maybe not good for me—but anyway, I was in my cave, felt terrible, and every now and again… *ah*… I usually do this too… *ah*… to wake people up… but that’s what it sounded like.

It was just involuntary after spasms, and they’re really, really painful. And because I was in my cave, no one could hear me. That’s the trouble with the cave—it’s supposed to be designed so I can’t hear them when they need me. Now the downside of that—they can’t hear me. So I was in the cave and just really just suffering, and I thought I should maybe just crawl to the door and open it and crawl out and just…

but you know, that’s really hopeless. Because by the time you call the ambulance, or just by the time the police say,

“Where are you? ''

''…Ah..... ''

''where’s that?”—by the time they get here, you’re dead.

So that’s not worth it. So I decided—what I teach each one of you—just to meditate. And there’s a wonderful experience which I will never forget: just really quite extreme pain, and then, instead of trying to get rid of it, I knew the next contraction was going to come soon.

The next spasm is going to be painful, but just be kind to it, let it be, open the door of your heart to it. And so I did that. And the next time that spasm came—it was the most important thing in the world to me, obviously—and I was just kind to it. And because you’re aware of it, letting it be, you can have full awareness of it instead of trying to shrink away from it. I did notice it got less painful—only a tiny bit. Every spasm got less intense. It took me half an hour—it could be 40 minutes—but it took about half an hour to 40 minutes, and then the spasms just got so painless they were just… the whole problem disappeared. There’s no more food poisoning. Cured it yourself. The ambulance wouldn’t have come by now if you could have called one. It just disappeared by itself. There’s a power of mindfulness and kindness.

So if you are in a very difficult state of mind and or state of body—what are you aware of right now, right in this moment? And care for it. You’d be surprised how powerful that is. Don’t try and get something. If you go off into the future, that’s where a lot of the stress comes from. Instead, just be at this moment. You know so much—it’s precious.

----Ajahn Brahm

2023 July (3/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=iJWfdFM9u5I&list=PLf9HOK_Rf1M62mCrCxOtuSIjQ5uznAU0x&index=4

人們說他們感到疼痛，所以無法……禪修？其實你當然可以隨時禪修——百分之百的時間都可以。你不一定總是以呼吸為禪修的對象，但你總會覺知到某件事物。無論你覺知到什麼，那就是你需要的——這很美——向它敞開心門，帶著善意。這樣你就能給予它那份關懷、那份慈心。

而令人驚奇的是，有多少疼痛和負面感受就這樣消失了。因為你做的，其實是處理自己對那份負面感受的反應，而不是試圖治癒它、擺脫一切：「這還要持續多久？我再也受不了了。」當你這樣做時，真的非常奇妙，那些負面情緒、那種「無法再享受任何一刻」的感覺，往往就會消失。至少會減輕很多。

好吧，我得說……這正好符合一個故事——叫什麼來著？——關於我有一次食物中毒的故事。你有過食物中毒的經驗嗎？非常嚴重的食物中毒，就是胃會一陣陣地痙攣。那種痙攣——胃部收縮——非常痛苦。

當我食物中毒時——這對僧侶和尼師來說算是職業傷害；有時候我們不知道食物是從哪裡來的。人們說這對你好，對他們也好，但或許對我不好——總之，我那時在洞穴裡，感覺糟透了，時不時地……*啊*……我通常也會這樣做……*啊*……想叫醒別人……但那時聽起來就是這樣。

那只是不由自主的痙攣後反應，而且真的、真的很痛。因為我在洞穴裡，沒人能聽見我。這就是洞穴的麻煩之處——它的設計原本是讓我在別人需要我時聽不到他們。但現在缺點來了——他們也聽不到我。所以我就在洞穴裡，真的只是在受苦，我想也許我應該爬向門口，打開門，再爬出去，然後……

但你知道，那真的沒有用。因為等到你叫救護車，或者等到警察問：

「你在哪裡？」

「……呃……」

「那是什麼地方？」——等到他們到達時，你已經死了。

所以那樣不值得。所以我決定——就用我教你們每個人的方法——禪修。那是一次難忘的美好體驗：當時疼痛非常劇烈，然後，我沒有試圖擺脫它，而是知道下一次收縮很快就會到來。

下一次痙攣會很痛，但只要對它保持慈心，讓它存在，向它敞開心門。我就這麼做了。當下一次痙攣來臨時——顯然，那對我而言是世界上最重要的事——我只是對它保持慈心。因為你覺知著它，讓它存在，你就能全然覺知它，而不是試圖退縮逃離。我確實注意到疼痛減輕了——只有一點點。每一次痙攣都變得不那麼劇烈。大約花了半小時——可能有四十分鐘——大概在半小時到四十分鐘之間，然後痙攣變得幾乎不痛了，就這樣……整個問題消失了。食物中毒好了。你自己治好了它。就算你當時能叫救護車，到現在可能也還沒來。它就這樣自行消失了。這就是正念與慈心的力量。

所以，如果你正處於非常困難的心境或身體狀態——此時此刻，你覺知到什麼？關照它。你會驚訝於這力量有多強大。不要試圖去抓取什麼。如果你跑到未來去，很多壓力正是從那裡來的。反之，只需安住於當下這一刻。你知道的已經夠多了——這很珍貴。

----阿姜布拉姆

2023年7月 (3/19) | 9日禪修 | 阿姜布拉姆

https://www.youtube.com/watch?v=iJWfdFM9u5I&list=PLf9HOK_Rf1M62mCrCxOtuSIjQ5uznAU0x&index=4

信徒：某人的疾病開始影響到我了。我們應該犧牲自己的生活去幫助他們，還是放手讓他們去？

阿姜布拉姆（Ajahn Brahm）：

這其實要看對方是誰。如果那是你的母親或父親，在佛教中，我們對父母有特殊的責任。即使你不喜歡他們，他們仍然是你的媽媽和爸爸，所以這些責任依然存在。我不確定你們有多少人記得我在《開啟你心中的門》（Opening the Door of Your Heart）這本書中印的那首關於如何照顧自己母親的詩。我無法一字不差地背出來，但大意是這樣的：當你有母親，而她生病了——即使她一直一直要求東西——也要永遠保持善良，給她任何她需要的東西，因為總有一天她再也無法開口要求，而她將會離開人世。

這是一首很美的詩。最令人驚訝的是它的作者：一位名叫阿道夫·希特勒（Adolf Hitler）的紳士。當我讀到這首詩時，我感到非常震驚，即使像阿道夫·希特勒這樣的人，也對他的母親有如此美好的關懷。如果他都能有這樣的關心，你當然也可以。所以，如果是你的母親或父親，你就要盡全力去做。

當然，現在大家都有自己的限制。我們有事業要經營、寺院要照顧、要弘法教導、其他家人需要我們，有時父母還住在不同的州或國家、在世界的另一端。你盡量做到最好，但總有侷限。如果無法直接幫助他們，在佛教中最起碼我們永遠可以做的一件事，就是散播慈心（loving-kindness）——而這種慈心確實有幫助。

我主要在西方教導，在澳洲這裡，有時很難說服人們這些古老傳統真的有效，而不是迷信。這也是為什麼在禪修營結束時——當大家已經強力禪修了六、七、八或九天——我會請他們散播慈心。我們從一隻想像中的小貓開始，然後逐步擴大，直到送給真正需要的人。

以前我第一次這麼做時，會看鐘記下確切時間。結束後，我會告訴大家：我們特別把慈心送給你生命中現在最需要的那個人。禪修營結束回家後，無論他們在世界哪裡，都打電話給他們。先聊些家常，然後問：「今天下午，比如說3:10左右，你在做什麼？」我現在不再這麼做了，因為禪修營結束後的晚上，我開始接到許多電話：「阿姜布拉姆，真的有效！我問我生病的老姑姑，她說：『哦，太神奇了——那個時間我正在想你。』」或者：「我老爸也這麼說。」你確實建立了連結，它真的有效。

所以，這是你能為摯愛之人做的一件事，即使他們在世界另一端：向他們散播慈心。你或許無法親自到達，但你的心可以輕易跨越這些距離。

最後，有一位非常尊敬我的人——嗯，我不知道他到底有多尊敬我，但他確實很關心我——那是阿姜查（Ajahn Chah）。當我因叢林斑疹傷寒在烏汶醫院病得很重時，他來探望我。他時間不多，但對我說了一句話：「布拉姆，你要嘛好起來，要嘛就死掉。」然後他就離開了。問題是我完全無法反駁。我覺得有點沮喪，因為他說的太真實了，但他的床邊態度可以更好一點。（笑）

不過，這是真的：我們總有一天會生病。你要嘛好起來，要嘛就死掉——不會持續太久。奇怪的是，這其實相當令人安心。你不必永遠忍受痛苦；它很快就會過去。這是件好事，我們要知道。

你要試著幫助他們——找醫生、用藥，什麼都好——但最終，這是他們自己的選擇。我從不強迫任何僧尼；我盡量幫忙，但最後這是他們的旅程、他們的責任，你盡力做到最好即可。

佛陀有一條建議：如果你生病了，我們僧人有責任照顧其他生病的僧人；同樣，如果我生病了，我有責任誠實告訴照顧我的人，我到底感覺如何。對自己的症狀要誠實，對自己需要什麼也要誠實。最可怕的事是，人們非常願意幫忙，卻不知道你真正需要什麼。如果你能誠實告訴他們，他們就不會浪費時間給你不需要的東西。

多年前我就遇過這問題。那時沒什麼大病，但我在珀斯講法時咳嗽了幾聲。我看到幾個人出去，之後回來送了我一大堆藥——西藥、中藥、順勢療法、草藥，各種都有。大家都說：「這個對我有效，這個對我有效。」因為他們費了好大功夫，我就答應會吃一些：「拜託，吃吧。」好吧。結果我因為吃太多藥而病得更重。人們就是這麼善良，有時他們的善意值得為此生病——我是真心這麼說的。

總之，這就是苦。鐵質低？想補充劑？你得盡力說服他們。如果他們不想做，你無法強迫。我記得我母親得到阿茲海默症時，我只想花點時間照顧她，醫生說：「這是她每天必須吃的藥。她不喜歡，能不能確保她吃下去？」於是我那天把藥混進她的午餐。她吃著吃著，碰到藥就丟掉。我趁她不注意又放回去——就這小小的善意。但她一直注意到，又推開。你知道那種感覺：你盡全力了。

最後，當一個人——或許已到生命末期，不會活太久——他們的快樂與舒適變得重要。所以當她又丟掉時，我無法再讓她吃回去。我就不再試了。很多時候，你得讓人們以自己的方式生病。你試著幫助和關心，但最終，他們必須為自己的健康與長壽負責。

這有沒有道理？你試著幫助老爸或老媽，是的……最後還是得看他們自己。

——阿姜布拉姆

2023年10月–11月（3/22） | 9天禪修營 | 阿姜布拉姆 

https://www.youtube.com/watch?v=wr8BhHdM2FI&list=PLf9HOK_Rf1M6GlBVBdYU5_zus2c75tyWv&index=3

Devotee: someone’s illness has begun to affect me. Should we give up our own lives to help them or let them go?

Ajahn Brahm:

It depends, actually, on who they are. If that’s your mother or your father, in Buddhism we have special responsibilities toward our parents. Even if you don’t like them, they’re still your mom and dad, so those responsibilities remain. I’m not sure how many of you remember the poem I printed in *Opening the Door of Your Heart* about how to look after your own mother. I can’t recall it word for word, but it was something like: when you have a mother and she gets sick—even if she keeps asking and asking for things—always be kind and give her whatever she needs, because the time will come when she can ask no more, and she will die.

It was a beautiful poem. The most amazing thing about it was the author: a gentleman called Adolf Hitler. When I read that, it shocked me that even someone like Adolf Hitler had this beautiful concern for his mother. If he could have that kind of care, surely you can too. So if it’s your mother or father, you try to do your very best.

Of course, you’re all limited in what you can do these days. We have businesses to run, monasteries to look after, teachings to give, other family members who need us, and sometimes our parents are in a different state or country on the other side of the world. You try to do your very best, but there are limitations. If you can’t help them directly, the very least we can always do in Buddhism is give them loving-kindness—and that loving-kindness actually does help.

I teach mostly in the West, and here in Australia it’s sometimes hard to convince people that these ancient traditions really work; they’re not just superstition. That’s one reason why, at the end of a retreat—when people have been meditating strongly for six, seven, eight, or nine days—I ask them to spread loving-kindness. We start with an imaginary little kitten, then build it up until it reaches somebody who really needs it.

In the old days, when I first did this, I would look at the clock and note the exact time. Afterward, I’d tell people: we spread that loving-kindness especially to that one person in your life who really needs it right now. When you go home—once the retreat has ended—give them a call, wherever they are in the world. Do a bit of small talk first, then ask: “This afternoon at, say, 3:10 p.m., what were you doing?” I don’t do that anymore because the evening after the retreat finished, I started getting all these calls: “Ajahn Brahm, it worked! I asked my old auntie who was really sick, and she said, ‘Oh, it’s amazing—I was thinking of you at that exact time.’” Or: “My old father said the same thing.” You do actually make a connection. It does work.

So that’s one thing you can do for your loved ones, even if they’re on the other side of the world: spread that loving-kindness toward them. You may not be able to get there personally, but your mind can cross those gaps so easily.

In the end, one of the people who really respected me a lot—well, I don’t know how much he respected me, but he certainly cared for me—was Ajahn Chah. When I was very sick with scrub typhus in Ubon hospital, he came to visit me. He didn’t have much time, but he said something to me: “Brahmavamso, you’ll either get better or you’ll die.” And then he left. The problem was, I just couldn’t argue with that. I felt kind of frustrated because what he said was so true, but his bedside manner could have been much better. (laugh)

Still, it’s true: we all get sick one day. You’ll either get better or you’ll die—it won’t last. And strangely, that’s quite reassuring. You don’t have to put up with pain forever; it soon goes. That’s one nice thing to know.

You try to help them—doctors, medicines, whatever—but in the end, it’s their choice what they want to do. I’ve never forced any monk or nun; I try to help out as much as possible, but in the end it’s your journey, your responsibility, and you try to do the best you can.

One piece of advice from the Buddha is that if you’re sick, we monks have a responsibility to look after other sick monks—and if I’m sick, I have a responsibility to tell the people looking after me exactly how I feel. Be honest with your symptoms and honest about what you need. One of the terrible things is when people are so willing to help, but they don’t know what you actually need. If you can be honest with them, they don’t waste time giving you stuff you don’t really want.

Years ago, I had that problem. There wasn’t any great sickness at the time, but during a talk in Perth I coughed. I saw a few people go out; they came back afterward and presented me with all these medications—allopathy, Chinese medicine, homeopathy, herbal remedies, a whole lot. Everyone said, “This worked for me, this worked for me.” I promised I’d take some because people had gone to so much trouble: “Please, take it.” Okay. Then I got really sick from too much medication. People are just so kind, and sometimes their kindness is worth getting sick for—I say that with sincerity.

Anyway, it’s suffering. Low iron levels? Want supplements? You really have to try to convince them. If they don’t want to do it, you can’t make them. I remember my mother when she had Alzheimer’s. I just wanted to spend a little time caring for her, and the doctor said, “This is a little medicine she has to take every day. Can you make sure she consumes it? She doesn’t like it.” So I put some in her lunch that day. She was going through her meal, and when she came to the medicine, she threw it out. While she wasn’t looking, I threw it back in—just that little act of kindness. But she kept noticing and pushing it out. You know what it’s like: you’re trying your very best.

In the end, the person—maybe at the end of their life, not going to live much longer—their happiness and comfort become important. So when she threw it out again, I couldn’t make her take it back. I didn’t try anymore. A lot of times, you let people be sick in their own way. You try to help and care, but in the end, they have to take responsibility for their own health and their own long life.

Does that make sense to you? You try to help your old father or old mom, and yeah… it’s up to them.

----Ajahn Brahm

2023 October - November (3/22) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=wr8BhHdM2FI&list=PLf9HOK_Rf1M6GlBVBdYU5_zus2c75tyWv&index=3

當我們的心因為病痛而跑來跑去不受控，代表著什麼呢？

代表我們對目前的狀態不滿。

因此心就會走去尋找快樂、逃避痛苦

儘管有些禪修者嘗試用一些他們擅長的業處，但未必能夠讓心定下來的

因為散亂的根本原因就是對當下不滿，試圖逃避現實

此時，可以放下一直在用的禪修業處，勇敢面對病痛

Ajahn Brahm 用 ‘kindfulness’ 一詞

當我們對病痛釋出善意的時候，我們也會同時具備正念

我們的心不再跑來跑去，而對當下滿足

此時病痛便是我們的禪修所緣了

What does it mean when our mind wanders uncontrollably due to illness or pain? 

It means we are dissatisfied with our current state. 

Thus, the mind seeks pleasure and tries to escape from suffering.

Although some meditators may try to use meditation objects they are skilled in, this may not necessarily calm the mind. 

The root cause of restlessness is dissatisfaction with the present moment and the attempt to escape reality.

At such times, we can let go of the meditation object we have been using and courageously face the illness or pain. 

Ajahn Brahm uses the term 'kindfulness.' 

When we extend kindness toward the pain or illness, we simultaneously cultivate mindfulness. 

Our mind no longer wanders, and we become content with the present moment.

At this point, the illness or pain itself becomes the object of our meditation.

Years back, I was asked to participate in a psychology experiment. This was after I learned how to meditate a little bit before I was ordained. And they had me put my hand in a bucket of ice water. My right hand went into the bucket. And they said to imagine that the warmth of my left hand is going to my right hand whenever it is cold and my right hand is going into the left. So I sat there for about 5 minutes. And then they said I could stop because I was breaking the curve.

I found out later that this experiment was designed. They divided people into three groups, one group was told, put your hand in there and when it gets painful, take it out. The second group was told put your hand in there and try to keep it in there as long as you can. The third group, which is the group that I was in, was told this method for thinking of the warmth of their warm hand going to warm up your cold hand and vice versa. And they found, of course, that the third group would keep their hand in the water much longer. Because they were given a a tool to use against the pain. So they were not, they were not afraid of it. That's the first lesson in dealing with pain.

Use whatever comfort you can have in the body. That you can generate through the breath and then you can use that to make yourself fearless in the face of the pain. And give you some tools to use with it. Ajahn Maha Boowa takes the next two steps, steps three and four, goes into a lot of detail. Once you're able to focus on the pain, ask yourself, what kind of perceptions do you have around the pain?  For instance, that pain in your knee. You see that it's the same thing as the knee? Irrationally would say it's not, but the way we actually approach the feeling of pain, often that's what it seems to be to be like. Then he says, well, focus on the fact that the knee is made out of the physical elements that make up the body.

Your sense of the body is made up of sense of energy, which is called breath or wind element, warmth, which is the fire element, coolness, which is the water element, and solidity, the earth element. That's what your knee is, your experience the knee is made of, but the pain is something else entirely. To try to see it as something separate. Or you can ask yourself where is the sharpest point of the pain?And if you're trying to follow around, you can see that it moves. Usually when you see a sharp part of the pain, we run away from it, but again, if you learn how to be fearless in the face of the pain, you find that it runs away from you. And sometimes it actually has that feeling that it separates out from the body. It's not in the body anymore. Where you can ask yourself, is the pain one solid block or is it discrete moments that arise and pass away? If it's just moments, it's a lot easier to deal with because you're just dealing with the moments in the present moment. Your past pain is not there. Your future fear of the pain, that's not there. All you have to deal with is a plain and remote present moment. It's a lot easier to deal with that way. Also if you see it as discrete moments, you can ask yourself when those moments arise, are they coming at you or are they going away from you?

I learned this lesson when I was being given a treatment for my back in Singapore one time. We went to see a Chinese doctor, Ajahn Keng took me there. And the doctor started rubbing oil on my back and at first it felt good, but then he rubbed harder and harder until my back was raw and they brought out some bamboo whisks and started beating me on the back. My first thought was what bad karma have I done that I need to experience this. But then I realized he wasn't going to stop. And then I noticed that if I thought that the pain was coming at me,it was hard to take, but I thought it was going away from me as soon as it arose, it was a lot easier to take. It's like sitting in the back of a car or the back seat is facing to the back. And should the car goes down the road, anything that comes into the range of your vision is going away from you already.

So lots of ways of changing the way you perceive the pain so you don't have to suffer so much from it. Here again, we're using verbal fabrication, mental fabrication, and bodily fabrication. With knowledge. In a skillful way. So you realize that how you approach the pain that's coming from past bad karma will make a difference between whether you suffer from it or not.

---Ajahn Thanissaro

2-12-2025

English transcribed by Dhamma friends

image cred. to aranyarefuge.org

多年前，我曾受邀參與一項心理學實驗。那時我剛學會一點禪修，尚未出家。他們要我把右手放進冰水桶裡，並指示：當右手感到冰冷時，就觀想左手的溫暖流向右手，右手則將冷感傳向左手。我如此坐了約五分鐘，後來他們告訴我可以停止了，因為我的表現「偏離了常態曲線」。

後來我得知，這實驗設計將受試者分為三組：第一組被告知「手痛就拿出來」；第二組是「盡可能忍耐久一點」；第三組——也就是我所在的組別——則學習這種「冷暖交替觀想」的方法。結果發現，第三組能將手浸在水中更久，因為他們掌握了應對疼痛的工具，因而無所畏懼。這是面對疼痛的第一課：運用身體中你能透過呼吸創造的舒適感，以此培養面對疼痛的勇氣，並獲得可用的方法。

阿姜摩訶布瓦則深入後兩個步驟（第三、四步），闡述得極為細緻。當你能專注於疼痛時，可問自己：你對疼痛抱持怎樣的認知？例如膝蓋的疼痛——你是否將其與膝蓋本身視為一體？理性上我們知道並非如此，但我們實際感受疼痛的方式卻常如此混淆。他建議：不妨專注於「膝蓋是由組成身體的物質元素所構成」的事實。

你對身體的感知，其實是由能量感（風界）、溫暖感（火界）、涼潤感（水界）與堅實感（地界）所組成。這就是你的膝蓋——你經驗中的膝蓋由這些構成，而疼痛卻是完全不同的東西。試著將它視為獨立的存在。

或者，你可以問自己：疼痛最尖銳的點在哪裡？若試著追蹤，會發現它其實在移動。通常我們會逃避疼痛的尖銳處，但如果你學會無畏地面對它，反而會發現是疼痛在避開你。有時甚至會感到它從身體分離出去，不再屬於身體。

你還可以問：疼痛是一個堅固的整體，還是生起又滅去的個別瞬間？如果只是瞬間，就容易應對得多，因為你只需處理當下的瞬間。過去的疼痛已逝，對未來的恐懼尚未生起，要面對的只是一個單純的當下——這樣容易多了。若視之為個別瞬間，也可觀察這些瞬間是朝你襲來，還是正離你而去？

我曾在新加坡接受背部治療時學到這一課. Ajahn Keng帶我去看一位中醫，醫生先在我背上抹油，起初感覺舒適，但他愈按愈重，直到背部發紅，接著拿出竹籤開始拍打。我第一個念頭是：「我造了什麼惡業，需受這種苦？」但隨即明白他不會停手。這時我注意到：若想著疼痛正襲向我，便難以承受；但若觀想它一生起即遠離，就容易得多。就像坐在後向的車座上，車行途中，所有映入眼簾的事物其實都在遠離你。

如此，透過許多方式改變對疼痛的認知，你就不必承受過多痛苦。在此，我們再次運用語造作、心造作與身造作——以智慧、以善巧的方式運用。於是你會明白：如何面對源於過去惡業的疼痛，將決定你是否為其所苦。

——阿姜坦尼沙羅 

2025年2月12日 

英文聽錄由法友協助 

圖片來自 aranyarefuge.org 

Another thing you have to learn how to tolerate is pain. You know, the Buddha does accept the fact that when pain comes to the body, you can use medicine. In fact, the rules for the monks are full of rules about proper medicines that can be used. It's because of the monks’ rules that we know so much about how medicine was practiced in the time of the Buddha.

But he also notes that there are a lot of times when no matter what medicine you give, a pain will not go away. You also know that you're going to have to face in the future, pains of illness, pains of aging, and the pain of death. You don't want your mind to be shaken by these things. And if you're afraid of pain, people can use that fear against you. We see politicians doing this all the time. If you don't want to be pushed around by other people, you have to learn how not to be afraid of pain. You have to learn how to tolerate it. The Buddha’s instructions to deal with pain come in his instructions on how to do breath meditation.

There's a series of four steps that deal with feelings. Says you're trying to breathe, breathe in and out with sensitive to a sense of refreshment. You breathe in and out, sensitive to pleasure. You breathe in and out, sensitive to mental fabrications. In other words, the perceptions you're using and the feelings you're producing. And then you're trying to calm that effect. Know the various forest Ajahns and Ajahn Lee focuses most attention on those first 2 steps. In other words, saying that when there's a pain in one part of the body, you don't focus there right away. You focus on the parts of the body that you can make comfortable by the way you breathe. For the time being, let the pain have that part of the body. You lay claim to another part. That's your foundation.

The image he gives is of eating a mango. If you cut open a mango and discover a rotten spot, you don't eat the rotten spot. You cut that out and you eat just the the good part remaining. In the same way, you can find parts of the body that you can make comfortable by the way you breathe. So focus there and then when you feel secure there, then you can think of that good breath energy going through the pain. Say there's a pain in your knee, in your right knee but the left side of your body is comfortable. Well, think of the good breath energy and the left side going down the spine, going out the leg, through the pain, out the foot.

Don’t make it stop at the pain. Sometimes we have a feeling there's a wall around the pain that the energy cannot penetrate, but that's not a good perception to have. This is where Ajahn Lee’s instructions to move into the third step, being sensitive to your perceptions, and the fourth step in learning to calm them. Think of the pain as being porous. The breath energy can go right through. Sometimes when you do that, the pain will actually go away. At the very least, you dissolve any patterns of tension around it which can only aggravate the pain. But the important thing is you'll learn how not to be afraid of the pain. You can face it, and you can deal with it. Because you have a technique.

---Ajahn Thanissaro

2-12-2025

English transcribed by Dhamma friends

image cred. to original owner

你必須學會忍受的另一件事是疼痛。佛陀確實接受這個事實：當身體感到疼痛時，可以採用醫藥治療。實際上，比丘戒律中有許多關於適當用藥的規範，正是因為這些戒律，我們才得以了解佛陀時代的醫療實踐。

但他也指出，很多時候無論使用何種藥物，疼痛仍不會消失。我們也必須認知，未來必將面對病痛、老苦與死亡的折磨。你不希望自己的心被這些動搖；如果你畏懼疼痛，他人就可能利用這種恐懼來操控你——我們時常看到政治人物如此行事。若不想受人擺布，就必須學會無懼於痛，學會承受它。

佛陀關於面對疼痛的教導，蘊含在他教授呼吸禪修的指引中。其中有一段針對感受的四個步驟：嘗試呼吸時，出息入息覺知清新之感；出息入息覺知愉悅之感；出息入息覺知心之造作（亦即你所運用的想與所生起的受）；接著試著平靜這些影響。

據我所知，許多森林派阿姜與阿姜李最注重前兩個步驟。也就是說，當身體某處感到疼痛時，不要立刻專注於該處，而應將注意力放在能透過呼吸調節而感到舒適的部位。暫時將疼痛的部位「交出去」，你佔據另一處身體部位作為根基。

阿姜李用的比喻是吃芒果：切開芒果若發現有腐壞處，你不會吃腐壞的部分，而是切掉它，只吃剩餘完好的部分。同樣地，你可以找到身體中能透過呼吸調節而舒適的部位，專注於那裡。當你在那裡感到安穩後，再想像良好的呼吸能量流經痛處。比如右膝疼痛，但左側身體舒適，那麼就觀想左側的良性能量沿脊椎下行，經過腿部、穿透痛處，再從腳底流出。

不要讓能量停在痛處。有時我們感覺疼痛周圍彷彿有牆，能量無法穿透，但這並非有益的認知。此時阿姜李的教導會引導我們進入第三步——覺知自身的「想」，以及第四步學習平靜它們。將疼痛想像為多孔隙的，呼吸能量可以直接穿透。有時這樣做，疼痛確實會消失；至少，你能化解疼痛周圍的緊繃模式，而這種緊繃只會加劇痛苦。

但最重要的是，你將學會不再恐懼疼痛。你能面對它、處理它，因為你掌握了方法。

——阿姜坦尼沙羅 

2025年2月12日 

英文聽錄由法友協助 

當有人說自己生病了，問該怎麼辦時，答案就是：當下在你面前的東西——那就是最重要的事。要覺知現在正在發生的事。不要試圖擺脫它，或把它變成別的東西。只要關心它。不要試圖治好它或推開它——只要單純地關心它。

When people say they’re sick and ask what they should do, the answer is: whatever is right in front of you—that’s the most important thing. Be aware of what’s happening right now. Don’t try to get rid of it or change it into something else. Just care for it. Don’t try to cure it or push it away—simply care for it.

---Ajahn Brahm

Effective Management by Ajahn Brahm 6th Nov 2017

https://www.youtube.com/watch?v=mcseeNZfl3M

**弟子：** 

祈請師父賜予力量⋯⋯今日弟子從凌晨三點開始修習「念佛」（พุทโธ），雖偶有雜念浮起，但心中始終保持覺知。當感受生起時，便觀照感受；有時感受消散，有時仍在。 

弟子每日設鬧鐘於凌晨五點起床，但往往提前醒來，約靜坐一小時三十分鐘。今日持續觀照感受，雖偶有分心、期盼感受趕快消散或想結束靜坐，但最終仍堅持到五點⋯⋯懇請師父給予鼓勵與支持。 

目前，弟子已觸及感受生起的根源，明白自己的「念佛」定力仍不足，必須更加精進用功。弟子正努力追隨師父——戰勝煩惱的榜樣⋯⋯至誠頂禮，感恩師父賜予力量。 

**師父開示：** 

觀照身體的苦受（เวทนา）時，切勿生起「希望苦受消失」的念頭。若一心只想讓它止息、消逝，反而會加深痛苦，最終將失去耐心，因而退出禪修。如此一來，未來的修行便難以進步。 

依佛法教導，應如實觀照苦受，體認其「無常」的本質，讓內心真正清明洞見苦受的真相。時候到了，它自然會消散，無須強迫或操控。如此反覆觀照，若心趨平靜，便安住於平靜之中——一切智慧將自然顯現。 

**Disciple:** 

I humbly ask for your encouragement, venerable father... Today I sat in meditation focusing on "Buddho" from 3 a.m. There were some wandering thoughts now and then, but I remained aware. When sensations arose, I observed them; sometimes they ceased, sometimes not. 

I set my alarm for 5 a.m. every day, but I often wake up earlier, managing about 1 hour and 30 minutes. Today, I kept observing the sensations, though occasionally I got distracted, wishing they would cease or wanting to end the session. Still, I persisted until 5 a.m. ... I ask for your spiritual support, venerable father. 

Now, I have touched the root cause of these sensations. I realize that my concentration on "Buddho" is not yet firm enough—I need to intensify my effort and diligence. Currently, I am striving to follow in your footsteps, O conqueror of defilements... With reverence, I seek your strength. 

**Master's Reply:** 

When contemplating painful sensations, do not think of wanting them to disappear. If you wish for them to cease or vanish, the pain will actually intensify, and in the end, you will lose patience and withdraw from meditation. Future practice will then not progress. 

According to the Dhamma, one should contemplate sensations, seeing them as impermanent. Let your mind truly understand and see the reality of sensations. When the time comes, they will release on their own—no need to force them to let go. Keep reflecting back and forth in this way. If the mind becomes calm, let it be calm. Then, everything will be understood naturally. 

——— 

Luang Por Somkiat Chitmaro 

Wat Pa Tham Phra Thep Nimit, Udon Thani 

February 18, 2025

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

《黃帝內經》說：「下醫治病，中醫治人，上醫治心」

下等的醫生只是治療表面的病症，此為治標不治本

中等的醫生考慮到病人的整體，所以能夠更有效地治療病人

然而，最高等的醫生卻能治癒病人的精神痛苦，把快樂帶給病人。

當一個人開心沒有煩惱，他生起的心生色法都是高品質的。 許多由於心結而造成的身體疾病都能被根治。

就算一個人的身體疾病沒有好起來，但只要他的心沒有痛苦，這已經是最好的結果了。

而怎樣能夠去除精神上的痛苦？

體證四聖諦：

苦聖諦：各種負面情緒、不好的遭遇、這副身心本身就是不讓人滿意的

苦集聖諦：渴愛是痛苦的原因

苦滅聖諦：渴愛的熄滅是痛苦的熄滅

導向苦滅之道聖諦：八聖道

而誰是發現並教導四聖諦的人？ 終極大神醫--佛陀

The Yellow Emperor's Inner Canon states: "The inferior physician treats diseases, the mediocre physician treats the person, and the superior physician treats the heart."

An inferior physician only addresses superficial symptoms, which is treating the manifestations rather than the root cause.

A mediocre physician considers the patient as a whole, thus being able to treat more effectively.

However, the highest physician can heal the patient's mental suffering and bring joy to them. When a person is happy and free from defilements, the mind-generated materials that arise are of high quality. Many physical illnesses caused by mental knots can be fundamentally cured.

Even if a person's physical illness does not improve, as long as their heart is free from suffering, this is already the best outcome.

How, then, can mental suffering be eliminated? 

By realizing the Four Noble Truths: 

The Noble Truth of Suffering: Various negative emotions, unfortunate experiences, and this very body and mind themselves are unsatisfactory. 

The Noble Truth of the Origin of Suffering: Craving is the cause of suffering. 

The Noble Truth of the Cessation of Suffering: The extinguishing of craving is the cessation of suffering. 

The Noble Truth of the Path Leading to the Cessation of Suffering: The Noble Eightfold Path.

And who is the one who discovered and taught the Four Noble Truths? The ultimate great physician—the Buddha.

Devotee: What is the best way of scanning our body in meditation?

Ajahn Brahm: Just ask your body. Ask right now—ask your nose, "How do you feel?" My nose is now itchy.

As soon as I ask a question, you can actually feel what it needs. How does your left ear feel right now? This is no joke; be serious. And then you can actually feel the sensation there.

If you have any diseases, cancers, or injuries—you know, you ladies—how does your breast feel? Too many people just suffer from breast cancer. They have all the signs, but they don't pay attention to them. Why don't you learn about your body? I teach this at the local cancer support association—they call it Solaris now. That's actually how you learn how your body is. If you feel there's something there that's not quite right, greet it with loving kindness. And that loving kindness is very strong. It's amazing how things relax and how healing happens.

2024 March - April (3/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=SDZg8Umfqe4&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=3

學員：禪修時，掃描身體的最佳方法是什麼？

阿姜布拉姆：直接問你的身體。現在就問——問你的鼻子：「你感覺如何？」我的鼻子現在有點癢。一旦我提出問題，你其實就能感受到它的需求。你的左耳此刻感覺如何？這不是玩笑，要認真對待。然後你就能真切感受到那裡的覺受。

如果你有任何疾病、癌症或傷痛——各位女士，請特別留意——你的乳房感覺如何？太多人深受乳腺癌之苦。身體早已發出所有信號，他們卻未曾留意。為何不學習了解自己的身體呢？我在當地的癌症支持協會教授這個方法——他們現在稱之為「索拉里斯」。這正是你學習傾聽身體的方式。如果你感覺到某處不太對勁，就用慈心去關照它。這份慈心非常強大，事物如何鬆弛、療癒如何發生，其過程令人驚歎。

2024年3月-4月 (3月19日) | 9日禪修營 | 阿姜布拉姆

https://www.youtube.com/watch?v=SDZg8Umfqe4&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=3

Devotee: Can you please explain more what you mean by being kind to the Future? 

Ajahn Brahm: You're kind to the Future when you allow it to be. You open the door of your heart to the Future unconditionally—that's what kindness means. So don't worry about it. Whatever happens will be good. If this Monastery burns down, well, I've got to be cremated anyway, so it's all done on the spot, and I can have a nice peaceful life. It's a lot of work looking after a monastery or a retreat center. So being kind, when you understand what kindness is, is allowing it to be—opening the door of your heart to the future, whatever it is. Sometimes it's painful, sometimes it's pleasant, sometimes it's good fun.

You ever notice you can't have pleasure without pain? If it was just all pleasurable, you'd just take it for granted. That's why somebody said a long time ago, "What is happiness? Just a space between two periods of unpleasantness. What is unpleasantness? The space between two periods of pain." You know, I noticed that. I've already told you about that experience with scrub typhus. I've never felt as healthy as when I came out of the hospital, and the reason was I had something to compare it with. Otherwise, are you sure that when it's hurting, it really is hurting, or is it just not as pleasurable as it used to be? I think I remember reading some article about some chef or some epicure—somebody who really liked food—and he said how terrible the food was at this restaurant because it only had a three-star chef. He used to go to four-star chef restaurants, and if you're used to going to four-star restaurants, then going to a three-star restaurant was really rubbish food. If you're used to eating here at Jhana Grove... I better be careful what I say... is it delicious food here?  (yes) There's going to be a lot of suffering when you go back home. You see how much suffering and happiness is about comparisons.

So with the future, don't compare. Just open the door of your heart to the Future, whatever happens. You'll be able to survive. If you lose all your money and you're destitute, you can become a monk or a nun. Yay, exactly! Sometimes I resolve I'm not going to talk too much about these questions, but I can't resist it. When I was 19, I fell in love with a beautiful girl, and after about six months she dumped me. Thank you so much! If she hadn't dumped me, I could never be a monk, so I've got a lot of gratitude for her. So when that happens to you—when something awful happens and your partner dumps you or something happens, you lose your job—yay, now you're free! Yeah, I agree. Someone's understanding. So what it really means is just your attitude. You can actually be kind to the Future. See what happens. Just life—it teaches you so much.

I know that sometimes people think, "Oh, they'd love to have security"—a nice relationship, a nice house, enough money in the bank. I still remember this story about this guy who made a fortune in the 1920s. He invested wisely, and before the stock market crash came, he cashed out all his money, so he never lost. He was really set for life. So he thought, "Be intelligent. Why just have all this money? Why just live in the United States? Let's look throughout the whole world and find a nice place to spend the rest of his life." He had enough money to go anywhere, build a nice house, get servants, eat whatever he wanted, get a place with a nice climate. So he went to the library and did his research, and he found one of these islands in the Solomon Islands in the South Pacific. Hardly anyone knew about it—great climate, very nice people, very quiet—a place where he settled and built a house. Hardly anyone knew what it was called in those days, but we all know it now. It's called Guadalcanal. And during the Second World War, his nice peaceful idyllic retreat became a war zone. Two of the major battles of the Second World War in the South Pacific were on Guadalcanal. So his idyllic place became so noisy. He actually survived—he was very lucky to survive. Be careful when you choose your idyllic place---Jhana Grove, next to Serpentine, but you never know what's going to happen in the future. Maybe Kim Jong-un has got a missile already with our name on it—I don't know. But it doesn't matter whatever happens. If it does... I mean, they're not that clever, so it'll probably miss. (laugh) probably in the monastery  down in Albany. That's where you live anyway. (looking at other monastics--joking) 

So that's what it means to be kind to the Future. You don't know what's going to happen next. And the one thing I do know about the future is that it is unpredictable. I never, ever thought when I became a monk that I would come to Australia. It wasn't my home country—I was born in the UK. Ajahn Chah sent me here. I told you the story why I came here, and I'm still here because of my resolution, my determination: I'm not going to ask to go anywhere; Ajahn sends me, and I won't leave until he tells me to come back. And after he sent me to Australia, two weeks later he had a stroke and couldn't speak anymore. He couldn't ask me to go anywhere else. I got stuck here, and I've been here for over 40 years now because of that. That's true. It doesn't matter where you are, it's fine. So anyway, just don't worry about the future.

Someone once asked Ajahn Chah to predict the future. You know that story? This guy said, "Look, I look after you. You're a good monk—can you read my fortune?" And Ajahn said, "Good monks don't do that." The guy said, "I know they don't do that, but you can do that, and I've helped you out. You gave a talk about gratitude—come on, show some gratitude. Ajahn, read the lines on my palm." That's what Ajahn Chah did. He said, "This is the only time I'm going to do this." And he read the lines on this man's palm. "Give me your hand." And he started tracing them really slowly. "I can't rush this; I've got to make it accurate." And every now and again, Ajahn would pause and go, "Oh... oh..." In our language, he was winding him up something terrible. He wasn't saying, you know? This poor guy was getting more and more excited. And then, when Ajahn finished, he said, "Sir, I'm not going to lie to you." "I know you're not going to lie to me. What's my future going to be? Say it! What is it? Come on, quick!" He was so excited for the answer. And Ajahn said, "When I told the future, it's not going to be wrong yet." "I know that. What's it going to be?" And Ajahn said, "Sir, your future is uncertain." (laugh) And Ajahn Chah wasn't wrong. That's a wonderful answer. So when you're kind to the Future, allow it to be uncertain. Don't predict it's going to go wrong.

I've seen so many times... I've got to answer this one—it's one of my lovely stories. This guy, his name was Ted. He was from Lancashire, and he had cancer—lung cancer because, in those days, everyone smoked. No one told him it was bad for your health, but eventually he got cancer. He went into one of the first hospices we had here in Perth, in the St. John of God Hospital over in Murdoch. So I went to see him there, and he told me that on the first day he got into this hospice—basically a one-way ticket; you go in there in a wheelchair, and you go out in a box; you're not supposed to survive; it's just palliative care to make sure your death is nice and easy—the nurse asked him, "What would you like to eat for dinner?" And he said, "I've got all these sicknesses and diseases. I've got high cholesterol; I can't have anything oily or greasy. I've got diabetes; I can't have anything syrupy or sweet. I've got hardened arteries; I can't have anything salty." And the nurse stopped him: "Listen, Ted. You're not going to die of a heart attack or diabetes problems. You've got lung cancer. You've got about six days to live—that's what's going to kill you, the cancer. You can eat whatever you want."

I know Teddy—his eyes went big, and he said, "Really?" "Yes." So he ordered all these greasy, sweet, sugary, salty foods his wife would not let him eat for the last four or five years. He really enjoyed himself. And about seven days later, he was in remission, and he walked out of the hospital on his own two legs. He survived. Just the joy and the freedom, the happiness, the energy of having some decent food in his body got him into remission. So anyone who's got cancer here, please make sure you get the most juiciest, sweetest, most delicious food.

He eventually died six months later. He went back into the same hospice and died properly. But you know, he had an extra six months. I think you can all understand how that works. Just the joy and the energy you give to your body and mind—that is also important as therapy. Do you understand?

**信眾**：可以請您再多解釋一下，您所說的「對未來仁慈」是什麼意思嗎？

**阿姜布拉姆**：當你容許未來以其本然的樣貌呈現時，你就是對未來仁慈。你無條件地敞開心門迎接未來——這就是仁慈的意義。所以不用擔心。無論發生什麼，都會是好的。如果這座寺院燒毀了，嗯，反正我終究是要被火化的，所以當場就處理完了，我反而能過上一個安寧的好日子。照顧一座寺院或禪修中心可是件大工程。所以，仁慈——當你了解仁慈是什麼時——就是容許一切如其所示，敞開心門面對未來，無論它是什麼。有時它是痛苦的，有時它是愉悅的，有時它很有趣。

你有沒有注意到，沒有痛苦就沒有快樂？如果一切都只有快樂，你就會視為理所當然。這就是為什麼很久以前有人說：「快樂是什麼？不過是兩段不愉快之間的間隙。快樂是什麼？不過是兩段痛苦之間的間隙。」你知道嗎，我注意到了。我已經跟你們講過我得叢林斑疹傷寒的經歷了。我從來沒有像出院時感覺那麼健康過，原因就在於我有東西可以對比。否則，你怎麼能確定當你覺得痛時，它是真的痛，還是只是沒有以前那麼愉悅了呢？我記得讀過一篇文章，關於某位廚師或美食家——一個很喜歡美食的人——他說某家餐廳的食物有多糟糕，因為那裏只有三星級的廚師。他過去常去四星級廚師的餐廳，如果你習慣了去四星級餐廳，那麼去三星級餐廳的食物就真的很糟。如果你習慣了在這裡「禪林」（Jhana Grove）吃飯……我最好小心點說……這裡的食物美味嗎？（眾答：是）那你回家的時候可要受罪了。你看到了嗎，苦與樂有多少是來自於比較。

所以，對於未來，不要比較。無論發生什麼，只管敞開心門迎接未來。你一定能活下去的。如果你失去所有錢財，一貧如洗，你可以成為比丘或比丘尼。沒錯，正是這樣！有時候我決心不多談這些問題，但我就是忍不住。我十九歲的時候，愛上了一個美麗的女孩，大約六個月後，她甩了我。真是太感謝她了！如果她沒有甩了我，我永遠不可能成為比丘，所以我對她充滿感激。所以，當這種事發生在你身上——當可怕的事情發生，你的伴侶離開你，或者你失去工作——太好了，現在你自由了！是的，我同意。有人懂了。所以，這真正的意義就在於你的心態。你確實可以對未來仁慈。看看會發生什麼。這就是生活——它教會你太多。

我知道有時候人們會想：「噢，他們多麼渴望安全感」——一段美好的關係，一棟舒適的房子，銀行裡有足夠的存款。我仍然記得這個故事，關於一個在1920年代發了大財的人。他投資得當，在股市崩盤前，他兌現了所有的錢，所以他一毛錢都沒損失。他這輩子真的衣食無憂了。於是他想：「聰明點。為什麼只是擁有這些錢？為什麼只待在美國？讓我們看看全世界，找個好地方度過餘生。」他有足夠的錢去任何地方，蓋一棟好房子，請傭人，吃任何他想吃的東西，找個氣候宜人的地方。於是他去了圖書館，做了研究，在南太平洋的索羅門群島中找到了一個島嶼。當時幾乎沒人知道那個地方——氣候絕佳，居民和善，非常寧靜——他在那裡定居下來，蓋了房子。那個年代幾乎沒人知道它叫什麼，但我們現在都知道了。它叫做「瓜達康納爾島」（Guadalcanal）。第二次世界大戰期間，他那寧靜祥和的世外桃源變成了戰區。南太平洋兩場重要的戰役就發生在瓜達康納爾島。所以他那田園詩般的地方變得嘈雜不堪。他其實活了下來——他非常幸運地活了下來。小心你選擇的理想之地——我們「禪林」，靠近塞潘泰恩（Serpentine），但你永遠不知道未來會發生什麼。也許金正恩已經有顆飛彈寫著我們的名字了——我不知道。但無論發生什麼都沒關係。如果真的發生……我的意思是，他們沒那麼聰明，所以很可能會打偏。（笑）可能打到奧班尼（Albany）的寺院。反正你就住那裡嘛。（開玩笑地看向其他僧眾）

所以，這就是「對未來仁慈」的意義。你不知道接下來會發生什麼。而我確實知道的關於未來的一件事，就是它是不可預測的。當我成為比丘時，我從未、從未想過我會來到澳洲。這不是我的祖國——我出生在英國。阿姜查（Ajahn Chah）派我來的。我告訴過你們我來這裡的故事，而我還留在這裡是因為我的決意：我不會要求去任何地方；阿姜派我去哪我就去哪，除非他叫我回去，否則我不會離開。而他派我來澳洲兩個星期後，他就中風不能再說話了。他沒辦法再派我去任何其他地方。我被困在這裡了，也因此我在這裡已經超過四十年了。這是真的。無論你在哪裡，都沒關係。所以，總之，不要擔心未來。

有一次，有人請阿姜查預測未來。你們知道那個故事嗎？那個人說：「聽著，我照顧過你。你是個好比丘——你能幫我算命嗎？」阿姜說：「好比丘不做那種事。」那人說：「我知道他們不做，但你可以做啊，而且我幫過你。你講過關於感恩的開示——拜託，表示點感激吧。阿姜，看看我的手相。」阿姜查就照做了。他說：「我只做這一次。」然後他看了這個人的手相。「把手給我。」他開始非常緩慢地描繪那些紋路。「我不能急，必須準確。」阿姜時不時會停下來，發出「噢……噢……」的聲音。用我們的話說，他是在故意吊對方胃口，吊得很厲害。他其實什麼也沒說，你知道嗎？這個可憐的傢伙越來越興奮。然後，當阿姜看完時，他說：「先生，我不會對你撒謊。」「我知道你不會對我說謊。我的未來會怎樣？說吧！是什麼？快點說啊！」他非常急切地想知道答案。阿姜說：「當我說出預言時，它目前還不會錯。」「我知道。到底是什麼？」阿姜說：「先生，你的未來是『不確定的』。」（笑）阿姜查沒有說錯。這真是個絕妙的答案。所以，當你對未來仁慈時，就容許它是不確定的吧。不要預測它會變糟。

我見過很多次……我一定要講這個——這是我最喜歡的故事之一。這個人名叫泰德（Ted）。他來自蘭開夏郡（Lancashire），他得了癌症——肺癌，因為在那個年代，每個人都抽菸。沒人告訴他那對健康有害，但他最終還是得了癌症。他住進了我們在伯斯（Perth）最早設立的安寧療護中心之一，位於默多克（Murdoch）的聖約翰上帝醫院（St. John of God Hospital）。我去那裡看他，他告訴我，他住進這家安寧療護中心的第一天——基本上就是一張單程票；你坐著輪椅進去，躺在棺材裡出來；你本來就活不了；那只是安寧緩和療護，確保你安詳離世——護士問他：「你晚餐想吃什麼？」他說：「我有一大堆病。我有高膽固醇，不能吃任何油膩的食物。我有糖尿病，不能吃任何含糖或太甜的東西。我有動脈硬化，不能吃任何鹹的東西。」護士打斷了他：「聽著，泰德。你不會死於心臟病或糖尿病併發症。你得的是肺癌。你大概還有六天可活——這才是會要你命的，癌症。你可以吃任何你想吃的東西。」

我了解泰德——他的眼睛瞪大了，說：「真的嗎？」「是的。」於是他點了所有他妻子過去四、五年來不讓他吃的那些油膩、甜膩、高糖、高鹽的食物。他真的很享受。大約七天後，他的病情緩解了，他靠自己的雙腿走出了醫院。他活下來了。僅僅是喜悅、自由、快樂，以及身體攝取適當食物所帶來的能量，就讓他的病情好轉了。所以，這裡如果有誰得了癌症，請務必確保你吃到最多汁、最甜、最美味的食物。

他最終在六個月後去世了。他回到了同一家安寧療護中心，安詳地離世了。但你知道嗎，他多活了六個月。我想你們都能理解這是如何發生的。你給予身體和心靈的喜悅與能量——這作為一種療法也是非常重要的。你們明白了嗎？

2024年3月-4月 (3/19) | 9日禪修營 | 阿姜布拉姆

https://www.youtube.com/watch?v=SDZg8Umfqe4&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=3

I've had so many experiences where you have been in pain or an ache or a difficulty and you use that mindfulness and kindness and the things which really shouldn't disappear do disappear--- I mean, illnesses or sicknesses or pains. And I think I did mention one of the first times that happened to me. It was again just in the old days, we used to use the word blow my mind. It is a really bad toothache. No medication, nothing I knew to get rid of this pain which was stopping me sleeping until eventually , I said ,'there was nothing else to do. Let's let go. '

And you've heard those words so many times. I had heard those words hundreds of times. But then you had to do it because you had no choice. And that was magnificent. You know, you just a word or a couple of words. No medications, no sort of massaging something or no sort of exercising this or changing that. Just that thought, let it go and then the pain did go. It's kind of like miraculous!

But then it wasn't a miracle. It was just me being there late at night. And to see that happening ,and this was not imagining things. It showed me just how even with disturbances in the body  with that degree of kindness--and I said yesterday that letting go is kindness--that kindness even disturbances and pain can vanish. And then once the body relaxes, it's like it's not any business for you anymore. You don't have to do anything. You just leave it alone.

image cred. to buddhistdoor global

2025 April (8/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=9KUBmLuKiyY&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=8

我經歷過許多次這樣的時刻：當你處於痛苦、不適或困境中，運用正念與善意，那些理應不會消失的事物竟真的消散了——我指的是疾病、不適或疼痛。我想我確實提過最早經歷這類體驗的其中一次。那也是在早年時期，我們當時常用「震撼我心」這樣的說法。那是一次非常嚴重的牙痛。沒有藥物，也沒有任何我知道的方法能消除這種讓我無法入睡的疼痛，直到最終，我告訴自己：「別無他法了，放下吧。」

你已聽過這些話無數次。我也聽過這些話千百遍。但當時你別無選擇，只能真正去實踐。而那體驗太美妙了。你知道嗎？僅憑一個念頭或幾句話，無需藥物、無須按摩、無須運動或改變什麼。僅僅是那個「放下」的念頭，疼痛便真的消失了。這簡直像奇蹟一樣！

但後來我明白這並非奇蹟。那只是深夜獨處的我，親眼見證了這件事的發生——這絕非幻想。它讓我看到，即使身體出現擾動，憑藉那種程度的善意——正如我昨天所說，放下就是善意——連擾動與疼痛都能消融。一旦身體放鬆，就像它不再是你需要操心的事了。你無需再做什麼，只需任其自然。

2025年4月 (8/19) | 九日禪修 | 阿姜布拉姆

法其實就是常態。因此我們必須了解到身心的常態是什麼樣子的。

學習是為了了解到身心的常態，學並不是為了超越常態

有些人說：‘哎呀，最近經常生病啊！必須要去做功德，放生牛’

努力地想去逃避常態。事實上，沒有誰可以逃得掉。連佛陀都逃不掉啊。佛陀到某一天也會生病，什麼也做不了，那就只能生病。有好幾個病，例如他在臨死之前大便出血。為什麼他必須要給人罵呢？因為那是他的業的果報，逃避不了的，他也沒有想過要逃。因為他的心已經明白了常態了，心就不再動搖。無論好的境界或者不好的境界來接觸，心都不動搖。

我們就來學習，直至心能夠接受常態。讓心願意接受身心（常態）的方法，方法就是修觀禪

The Dhamma is essentially the natural state. Therefore, we must understand what the natural state of the body and mind is like.  

We study to understand the natural state of the body and mind; the purpose of learning is not to transcend this natural state.  

Some people say, "Oh, I’ve been getting sick a lot lately! I must do good deeds, like releasing cattle to save their lives."  

They strive hard to escape the natural state. In reality, no one can escape it. Even the Buddha couldn’t escape it. There came a time when the Buddha also fell ill and could do nothing about it—he simply had to endure the sickness. He suffered from several illnesses; for example, before his death, he passed blood with his stool. Why did he have to endure being criticized? Because it was the karmic result of his past actions—unavoidable. Nor did he try to avoid it, because his mind had already understood the natural state and was no longer shaken. Whether pleasant or unpleasant circumstances arose, his mind remained unmoved.  

So, let us study until our minds can accept the natural state. Let the mind be willing to accept  the （natural state of  the）body and mind—the method being the practice of Vipassana meditation.

----Luang Por Pramote

2025.11.16

佛陀說，對於沒有聽聞過佛法的一般人，當他們病痛時，就好像中了兩支箭那樣，同時遭遇身體和心靈上的痛苦

但有聽聞過佛法的聖弟子，當他們病痛時，只會遭遇身體上的痛苦，不會遭遇心靈上的痛苦 （SN36.6）

當我們病痛，心也一起痛時，發生了什麼事情？我們想歪了。

我們把身體當成是‘我的’了

例如我們頭痛，我們會把頭當成是‘我的’頭，所以心就很痛了

我們肚子痛，我們會把肚子當成是‘我的’肚子，所以心就很痛了

我們腳痛，我們會把腳當成是‘我的’腳，所以心就很痛了

身體怎會真正屬於我們的呢？如果真的屬於我們的話，我們理應可以命令它立即不要病痛

每次我們心痛，都是我們想歪了

一旦我們重新想得正確，

頭痛時心不再痛

肚子痛時心不再痛

腳痛時心不再痛

我們的心便從痛苦中解脫出來

The Buddha said that for ordinary people who have not heard the Dhamma, when they fall ill, it is as if they are struck by two arrows: they suffer both physical and mental pain.

However, for the noble disciples who have heard the Dhamma, when they fall ill, they only experience physical pain and do not suffer mentally. (SN36.6)

What happens when we are ill and our mind also suffers? We think incorrectly.

We regard the body as "mine."

For example, when we have a headache, we think of the head as "my" head, so the mind suffers.

When we have a stomach ache, we think of the stomach as "my" stomach, so the mind suffers.

When we have foot pain, we think of the foot as "my" foot, so the mind suffers.

How can the body truly belong to us? If it really belonged to us, we should be able to command it to stop being ill immediately.

Every time our mind suffers, it is because we are thinking incorrectly.

Once we correct our thinking:

When the head hurts, the mind no longer suffers.

When the stomach hurts, the mind no longer suffers.

When the foot hurts, the mind no longer suffers.

Our mind is thus liberated from suffering.

我們都應盡快限制或鏟起所有煩惱

試想像，如果有一天，我們突然殘廢，一生註定要臥倒在床

不能進食，不能聽音樂、不能看電影，不能買好嗅的東西，身體因為疾病而疼痛不堪

我們該怎麼辦？

如果我們本身有很多的渴求，想要這個想要那個，那就糟糕了！

第二聖諦：渴愛是痛苦的原因

我們肯定會痛不欲生，淚流滿面

但如果我們從現在起，能夠超越對欲樂的渴求，盡快捨斷對身體的執著，那麼到時候，連一丁點痛苦都不能闖進我們心裡

參考佛陀臨死時的狀況。

當時佛陀得了很重的病，生起強烈的痛楚，有性命危險。世尊保持念和正知，忍受這些痛楚而不受困擾。

如果任何人能夠做到好像佛陀那樣，這是很了不起的

We should all strive to restrict or uproot our defilements as soon as possible.

Imagine if one day we suddenly became disabled, condemned to lie in bed for the rest of our lives— 

unable to eat, unable to listen to music, unable to watch movies, unable to buy nice-smelling things, and our bodies wracked with pain from illness. 

What should we do then?

If we already harbor many cravings—wanting this, wanting that—then it would be terrible! 

The Second Noble Truth: Craving is the cause of suffering. 

We would surely be in unbearable agony, weeping bitterly.

But if, from now on, we can transcend the craving for sensual pleasures and swiftly abandon attachment to the body, then when such a time comes, not even a trace of suffering can invade our hearts.

Consider the circumstances of the Buddha’s passing. 

At that time, the Buddha was severely ill, experiencing intense, life-threatening pain. Yet the World-Honored One maintained mindfulness and clear comprehension, enduring the pain without being disturbed. (DN16)

If anyone can achieve what the Buddha did, that is truly remarkable.

如果身體生起病痛

內心不斷渴求、掙扎著想要康復、無病痛

這不是佛教徒，這是一般人的思維

如果是抵達佛教核心的佛教徒

應該要了知身體本來就是不讓人滿意的，會老、病痛、死，是最正常不過的了

此時應該拋下身體，放下對身體的執著，能否醫治則隨順因緣，不能就算了

此時精神上的痛苦就會熄滅

If the body falls ill 

and the mind constantly craves and struggles for recovery and freedom from pain, 

this is not the way of a Buddhist—it is the thinking of an ordinary person. 

A Buddhist who has reached the core of the teachings 

should understand that the body is inherently unsatisfactory—aging, sickness, and death are entirely natural. 

At such times, one should let go of the body, release attachment to it, and accept treatment according to conditions. If healing is not possible, so be it. 

Then, the mental suffering will cease. 

當一個人身體病痛時，沒有學習過佛法是無法從苦中逃脫的

因為他們認為身體是‘我的’，所以想要這個身體不要病痛，想要這個身體康復

因為他們認為心是‘我’或‘我的’，所以希望心能夠尋求一個更好、 沒有病痛的身體

不斷飢渴和掙扎，結果是什麼？痛苦咯！

佛教徒知道脫苦海的方法

就是停止渴求，把身體放下！

如果透過渴求，病痛立即就消失；整個世界都隨我們心意而行，想要什麼就有什麼；那麼快樂，為什麼還會有修行人？

正正就是因為沒有一樣東西真是完全隨我們的意願而行，所以才有人尋找解脫的方法

如果我們能夠放下身體，身體的病痛便再也不能影響到心

怎樣放下？我們要認清這個身體並不是‘我’或‘我的’，連心也不是‘我’或‘我的’

唯有這個是解決方法

如果我們能夠完全放下一切，痛苦的止息就在這裡....

When a person experiences physical illness, those who haven't studied the Dharma cannot escape suffering.  

Because they regard the body as "mine," they desperately want this body to be free from illness, hoping it will recover.  

Because they consider the mind as "me" or "mine," they wish for the mind to seek a better, pain-free body.  

But what is the result of this endless craving and struggle? Suffering, of course!  

Buddhists know the way to escape this ocean of suffering:  

**Stop craving and let go of the body!**  

If suffering could disappear instantly just by wishing, if the whole world obeyed our desires—if we could have anything we wanted—then why would spiritual seekers exist?  

Precisely because nothing truly follows our will that people seek liberation.  

If we can let go of the body, its illness can no longer disturb the mind.  

How do we let go? **We must realize that this body is neither "me" nor "mine," and even the mind is not "me" nor "mine."**  

This is the only true solution.  

If we can completely relinquish all cravings, **the cessation of suffering is right here...**  

我們生病時

心痛苦也是要病， 心不痛苦也是要病

那為什麼要痛苦呢？ 容許自己繼續痛苦下去根本就是白白受苦的傻人

痛苦的原因是內心的渴求和掙扎

渴求和掙扎的熄滅就是痛苦的熄滅

如果生病時心不掙扎不痛苦、保持平靜和喜悅

這才是有智慧的表現

但如果以為生病時看醫生等於渴求，這也是傻瓜

就連佛陀和阿羅漢生病時都會看醫生，如果我們認為看醫生是問題就是我們自己的問題

事實上，佛陀和阿羅漢空掉自我

他們不會覺得身心是“我”或“我的”

他們看待這副身心就如看待外人一樣，都只是大自然元素

看醫生治病就等於慈悲這副身心

就如 Ajahn Brahm 所教導，對於一切眾生，包括自己，都應有平等的慈悲

When we are sick, 

the mind feel troubled,  we remain ill

The mind feel at ease , we remain ill

So why choose suffering? Allowing oneself to wallow in pain is nothing but foolish, pointless torment. 

The root of suffering lies in craving and struggle. 

The cessation of craving and struggle is the cessation of suffering. 

If, during illness, the mind remains untroubled—calm and even joyful— 

that is true wisdom. 

But thinking that seeking medical treatment is itself a form of craving is also foolish. 

Even the Buddha and Arahants sought medical care when ill. If we see going to the doctor is problematic, then we ourselves are problematic! 

In truth, the Buddha and Arahants had emptied themselves of ego. 

They did not regard body and mind as "me" or "mine." 

To them, this body was no different from that of any other person , just natural elements

Seeking medical treatment is an act of compassion toward this body-mind. 

As Ajahn Brahm teaches, we should extend equal compassion to all beings—including ourselves. 

精神科(PSY)被翻譯為身心治療科翻譯得好😂

根據阿比達摩，我們這個身體，由四種物質組成

1.溫度所生的物質

2.食物所生的物質

3.業力所生的物質

4.心所生的物質

有許多時候，只要心保持良善和愉快；許多身體上的疾病都會迎刃而解。

這是因為心所產生的物質都是高質素的，自然可以淨化整個身體。

例如有中醫就說過，他曾有位末期癌症的病人。在得知末期的消息後，她保持樂觀開朗。誒，然後過了好像近十年還在生。

一項2020年出版的研究指出，對於患有精神健康問題的癌症病患而言，接受精神健康治療可能有助延長壽命

這項針對美國退伍軍人事務部(VA)醫療系統內5萬多名接受肺癌治療的退伍軍人進行研究發現：

同時患有精神疾病並接受精神健康治療（包括濫用藥物治療）的患者，其存活時間明顯比未參與這類治療計畫的患者更長。（ Berchuck  et. al ,2020) 1.

所以當一個人開心，有良好的精神健康，少一點貪嗔癡，是有機會讓身體疾病消失或改善的。

有些人有所謂疑病症。就是沒有明確醫學根據下，認定自己患有某種疾病。就算是做了檢查說沒有，他依然會說自己有病。然後就會被送去見精神科醫生。

這種或許因焦慮、 恐懼、 固執而生的疾病，假如內心的定力一培育起來，或許就能立刻驅除所謂身體的疾病。

所謂精神科，有時根本就是身心治療科😂

note:

1.

https://pubmed.ncbi.nlm.nih.gov/32496507/

《命運》

問 ：今生貧窮、多病的果報，跟過去世有關嗎？如果有，是不是宿命論，還是常見？

帕奧禪師答：對於這件事，你必須分辨人道生活與天道、地獄道生活的差異。天道與地獄道，稱為業果生活地，意即該道的眾生，透過業力的果報而得到其生活。人道，則稱為精進果生活地，意即人道的眾生，透過精進的結果，而得到其生活。

由於過去世業力的緣故，天道與地獄道的眾生，不需要付出任何的努力，自然就能得到快樂或痛苦的生活。人道的眾生則不同，他們的生活，不僅與過去世的業力有關，也受到今世的努力與智慧影響。因此，業力、努力與智慧，是決定人生幸福的三個因素。

就以你所提到的貧富問題為例，如果一個人有發財的善業成熟，並且付出足夠的努力與運用智慧，他就能夠變成大富翁，並且享用自己的財富。

然而，如果一個人只是有發財的善業成熟，但是不付出努力，也不運用智慧，那麼即使得到了大量的財富，他也無法保有其財富，終究會失去而變得貧窮落魄。

生在佛陀時代的大富長者子，就是一個很好的例子，他與妻子都各得到多達八億元的遺產，然而，後來他們失去了所有的財富，而變成了乞丐。

除此之外，儘管他有足夠的善業力，能支持他在那一世就證得阿羅漢果，但由於他不付出努力與運用智慧，來修行佛法，所以他一直到死亡，都還只是一個可憐的凡夫。

如果一個人，沒有致富的善業力成熟，但是付出努力與運用智慧，去努力賺錢，他無法變成大富翁。然而，他仍能享有某種程度的舒適生活。由此可見，在人間，人們的努力與智慧，比過過世的業力更為重要。

有一個關於三條魚的故事，能夠給我們更清楚的了解：從前，有個漁夫在恆河捉到了三條魚。在這三條魚當中，一條相信努力，一條相信業力，另一條相信智慧。

相信努力的那條魚，認為自己單靠努力，就能夠逃脫，因此它一再地奮力跳躍，企圖掙脫漁網。漁夫被它激怒了，就用划船的槳狠狠地打它，把它打死了。

相信業力的那條魚，認為自己若有逃脫厄運的善業，該業力會自動地產生果報。因此，它就靜靜地躺在甲板上，等待好運自動來臨，一點也不想付出任何努力。

第三條魚相信智慧，它認為自己能採取理智的行動而逃脫，因此，它一直觀察周圍的情況，留意適合採取行動的時機。

漁夫將船劃向岸邊，當船接近岸邊時，他一腳跨上岸，另一腳還留在船上。那時，他無意中讓漁網，打開了一道縫隙，那條相信智慧的魚，把握住這稍縱即逝的良機，迅速地從那道縫隙中，跳出漁網，落入水中，並且立刻遊回恒河去。

由這個故事的啟示，我們可以了解到，智慧是這三個因素當中最重要的。

至於生病，有四項可能的因素，即業力、心理、時節(火界)與食物。因此，並非所有疾病都由業力造成。

佛教是分辨道理的，教導人有因才有果，沒有因就沒有果。如此的因果正見，既不是宿命論，也不是常見。

如果你相信自己的命運，已經完全注定，無法改變，那麼你就是宿命論者。根據佛陀的教導，當一個業力成熟，而且即將結成果報時，那業力的果報，是決定的、無法改變的；但是，當一個業力尚未成熟時，它的果報，是尚未決定的、是可以改變的。

大目犍連尊者，就是一個明顯的例子：在他般涅槃之前，他在過去世的某一生中，企圖殺害父母的惡業成熟了，因此，他被痛打到全身的每一塊骨頭都粉碎。即使他已經證得阿羅漢果，仍然無法改變這種惡報。

然而，由於他已經斷盡一切煩惱，所以除了當生已經成熟的那些業力之外，其他所有的業力，都不能產生出果報。般涅槃之後，他就解脫了生死輪迴，這已經改變了命運。

如果你相信，你的前世和今世是同一個人，意即同樣的那個人，從前世，投生到今世來；或者，你相信有一個靈魂，從一世投生到另一世，那麼你就是有常見。

根據佛陀的教導，沒有靈魂或自我存在。你的前世，只是由剎那生滅的名色法構成；你的今世，也是由剎那生滅的名色法構成，它們是不同的，沒有一個不變的「你」或「人」存在。

然而，有情透過離世累積的業力，產生今世的有情五蘊，它們之間有因果關係，而不是完全不相關的。因此，佛教既不是宿命論，也不是常見。

"Destiny"

Question: Is the result of poverty and illness in this life related to past lives? If so, is it fate or something else?

Pak Auk Sayadaw's Answer: Regarding this matter, you must distinguish between human existence and the lives in heavenly realms or hell. Heavenly and hellish existences are considered "lives of karmic results," meaning beings in those realms receive their lives through the results of their karma. Human existence, on the other hand, is termed "lives of diligent results," meaning that beings in the human realm derive their lives from their efforts and diligence.

Due to the karmic forces from past lives, beings in heavenly and hellish realms do not need to exert any effort; they naturally receive joyful or painful lives. Human beings are different; their lives are influenced not only by karmic forces from past lives but also by their efforts and wisdom in this life. Therefore, karma, effort, and wisdom are the three factors that determine happiness in life.

Taking the issue of wealth as an example: if a person has good karma for wealth that is maturing and puts in sufficient effort and wisdom, they can become very wealthy and enjoy their riches.

However, if a person has matured good karma for wealth but does not make an effort or use wisdom, even if they receive a large fortune, they will not be able to maintain it and will eventually lose it, becoming impoverished.

A prime example is a wealthy elder during the Buddha's time, who inherited up to 800 million from his wife. However, they later lost all their wealth and became beggars.

Moreover, even though he had enough good karma to attain Arahantship in that life, due to not putting in effort and wisdom to practice the Dharma, he remained a pitiable ordinary person until death.

If a person does not have matured good karma for wealth but puts in effort and uses wisdom to earn money, they may not become a millionaire. However, they can still enjoy a certain level of comfortable living. This shows that in the human realm, effort and wisdom are more important than past karmic forces.

There is a story about three fish that illustrates this clearly: once, a fisherman caught three fish in the Ganges. Among them, one believed in effort, one believed in karma, and the other believed in wisdom.

The fish that believed in effort thought it could escape solely by trying hard, so it kept jumping to break free from the net. The fisherman, angered by its struggle, hit it with a paddle, killing it.

The fish that believed in karma thought that if it had good karma for escaping misfortune, that karma would automatically yield results. So, it lay still on the deck, waiting for good fortune to come without putting in any effort.

The third fish believed in wisdom. It thought it could take rational action to escape, so it observed the surroundings and waited for the right moment to act.

As the fisherman rowed toward the shore, he stepped onto the shore with one foot while the other remained on the boat. At that moment, he inadvertently opened a gap in the net, and the wise fish seized this fleeting opportunity, quickly jumping through the gap and returning to the water.

From this story, we can understand that wisdom is the most important of the three factors.

Regarding illness, there are four possible factors: karma, psychology, season (environment), and food. Therefore, not all illnesses are caused by karma.

Buddhism teaches us to discern the truth: there is a cause for every effect; without a cause, there is no effect. This understanding of cause and effect is neither fatalism nor eternalism.

If you believe that your destiny is entirely predetermined and unchangeable, then you are a fatalist. According to the Buddha's teachings, when a karma matures and is about to yield results, that result is determined and unchangeable; however, when a karma has not yet matured, its results are undecided and can be changed.

Venerable Mahamogallana is a clear example: before his parinirvana, a bad karma from a past life in which he attempted to kill his parents matured, leading him to suffer immense physical pain. Even though he had attained Arhatship, he could not change this karmic result.

However, because he had completely eradicated all defilements, aside from the matured karmas from that life, all other karmas could not produce results. After parinirbanna, he was liberated from the cycle of birth and death, which changed his destiny.

If you believe that your past and present lives are the same person, meaning the same individual reborn, or that there is a soul that transitions from one life to another, then you have an eternalist view.

According to the Buddha's teachings, there is no soul or self that exists. Your past life is composed of momentary arising and passing away of phenomena, just as your present life is also made up of momentary phenomena; they are different, and there is no unchanging "you" or "person" that exists.

However, sentient beings accumulate karma through their lives, which produces the five aggregates in this life. There is a causal relationship between them, rather than being completely unrelated. Thus, Buddhism is neither fatalism nor eternalism.

遇見不喜歡的人事物，您會怎樣處理？

一般人會欲求快樂，希望痛苦消失

如果患上絕症，就會希望絕症消失，獲得健康的身體。

如果知道餘生已經不可能了，就會想下世有全世界最健康的身體，對嗎？

這是無聞凡夫的做法，所有人的做法

佛陀的聖弟子是智慧比較高的一群

他們知道，無論如何，都是苦。

這個身體就算是健康，都還要不斷辛勞地去除不適：飢餓、口渴、 過冷、 過熱、 疲倦、 大便、 小便....

所有的人事物，都是苦.... 為什麼？ 自己來自己去，根本留不住，終究會壞滅

如果還要下一生有最健康的身體，其實即是想要苦

如果想要下一生只遇到一切美好的人事物，也是想要苦

有人試過只遇到美好人事物嗎？ 沒有....

所以這些希求是不切實際的

聖弟子知道身體和一切都是苦，所以放下了它們.

放下它們後內心便不再痛苦，永久保持極樂

除此之外，沒有其他出路

所謂的其他出路，必然會讓您失望痛哭的....

How do you handle encounters with people or things you dislike?
Most people seek happiness and hope to eliminate suffering.

If faced with a terminal illness, one would wish for the illness to disappear and regain a healthy body.
 

If they know that they have no hppe for the rest of their life, they might wish for the healthiest body in the next life, right?

This is the approach of ordinary, unlearned people—everyone is like  this.

The Buddha’s noble disciples are a more intelligent group.

They understand that, regardless, everything is suffering.

Even if this body is healthy, it still requires constant effort to remove discomfort: hunger, thirst, being too cold, being too hot, fatigue, needing to pee and poop...

All things and experiences are suffering... Why? Because they come and go themselves; they cannot be retained and will ultimately perish.

If one wishes for the healthiest body in the next life, they are actually desiring suffering.

If one wants to encounter only beautiful people and things in the next life, they also desire suffering.
 

Has anyone ever experienced only beautiful people and things? No...

Thus, these desires are unrealistic.

The noble disciples understand that the body and everything are suffering, so they let go of them.
Once they let go, their mind are no longer in pain, and they can maintain ultimate bliss permanently.

Beyond this, there is no other way.
 

Any so-called alternative will inevitably lead to disappointment and tears...

當我們生病時，什麼都專注不到，心裡很混亂和痛苦，怎麼辦？怎樣修行？

很簡單而已，修習法念住的四聖諦篇吧！

現在身體上的痛苦，知道它；心靈上的痛苦，也知道它。我們知道痛苦為痛苦。痛苦的東西為什麼還抓住？因此我們放下它們，這是知道苦聖諦

然後找出痛苦的原因--那是我們的渴求啊！我們也知道它。

我們覺察到，假如我們內心繼續掙扎，就會繼續在當下痛苦、 未來也要繼續投胎受一切痛苦。

縱使現在沒病痛，假如縱容內心的渴求，未來肯定會痛哭流淚的！

我們因此努力去除內心的渴求。這個被稱為知道苦集聖諦

當我們內心不再掙扎，我們發現心靈上的痛苦立即消除。

苦暫時滅去了。這是苦滅聖諦

我們透過思維和覺察以上的道理，事實上就是在修習八聖道。

了知到這個四聖諦本身就是正見

我們讓心遠離渴求和掙扎，停止繼續呻吟、 停止身體繼續不受控地掙扎，保持平靜。這是正思維、 正語、 正業、 正命

我們努力地去除自己內心的渴愛，讓內心保持平靜、 具有正念。這本身就是在修習正精進、 正念、 正定。

根本不用強力地專注或做些什麼，輕鬆放鬆地去除內心的掙扎和渴求，就能體驗到苦的熄滅。

我們看到痛苦因為渴愛生起而生，痛苦因渴愛的滅除而滅

我們看到它們的生滅

放下對世間一切的執著

噢～這已經是修行了

When we are sick, we can’t focus on anything; our minds are chaotic and in pain. What should we do? How do we practice?

It's quite simple: practice the Mindfulness of Four Noble Truths!

Acknowledge the physical pain; recognize the mental anguish as well. We know pain as pain. Why hold onto what is painful? Therefore, we let go of them. This is understanding the Truth of Suffering.

Then, we identify the cause of suffering—it is our craving! We also recognize it.
We realize that if we continue to struggle internally, we will remain in pain in the present and continue to be reborn into suffering in the future.
Even if we are not in pain now, if we let our cravings breed, we will surely weep and cry in the future!
Thus, we strive to eliminate our inner cravings. This is known as understanding the Truth of the Origin of Suffering.

When we no longer struggle within, we discover that mental pain disappears immediately.
Suffering temporarily ceases. This is the Truth of the Cessation of Suffering.

By contemplating and recognizing these principles, we are actually practicing the Noble Eightfold Path.
Understanding these Four Noble Truths itself is right view.
We allow our hearts to be free from craving and struggle, stop the groaning, and cease the uncontrolled physical struggles, maintaining calmness. This is right thought, right speech, right action, and right livelihood.
We diligently work to eliminate our inner cravings, keeping our minds calm and mindful. This itself is practicing right effort, right mindfulness, and right stillness.

There’s no need for intense focus or forced effort; simply relax and let go of the inner struggles and cravings; then we can experience the cessation of suffering.
We see that suffering arises from craving, and suffering ceases with the cessation of craving.
We observe their arising and passing away.
Let go of all attachments to the world.

Oh, this is already practice!

如果我們生病怎麼辦？

噢～實在是佳音，是迅速提升我們修行的機會

就如佛陀所說，一般人身體遭遇痛苦時，心也會跟著苦（SN36.6)就好像被兩支箭一起射中

佛陀形容這些人為無聞凡夫

但如果是一位聖弟子，就只會遭受一支箭：身體的疼痛。 他們的心不會跟著痛的

如果誰可以做到身痛心不痛，噢，這是初果聖者的心境。就算道果還未生起在心中，已經體驗到了

就如佛陀在四聖諦裡解釋，痛苦源自於心中的渴愛。

一旦我們去除關於身體的渴愛，就不會因為身體而苦

Ajahn Suchart 說：‘比如當身體疼痛而你無法改變時，就與疼痛共處。不要試圖通過服用止痛藥來擺脫疼痛，因為你可能最終會對止痛藥上癮，並且它們會變得比幫助更多地傷害你。因此，就讓身體待著，讓感受待著。這樣，你就成為了初果。初果聖者不害怕老、疾病或死亡。’

‘（他們的）心不執著身體 ’

‘一旦你能放下對身體和痛苦感受的執著，那麼你就已經克服了第一個束縛 （自我的見解/身見）’

Ajahn Golf 也說‘初果他看到比較粗的--這個身體不是我，這個心也沒有我，比較粗的 ’

大師父們說的都一樣

任何人一旦能夠讓心超越病痛，噢～恭喜，他已經像個初果聖者了。

What should we do if we get sick?

Oh, it's truly good news—it's a excellent opportunity to elevate our practice.

As the Buddha said, when ordinary people experience physical pain, their minds also suffer (SN 36.6), just like being struck by two arrows simultaneously. The Buddha described such people as uninstructed common worldlings.

However, if one is a noble disciple, they will only suffer from one arrow: the pain in the body. Their mind will not follow the pain.

If someone can achieve a state where the body aches but the mind does not suffer, oh, this is the mind of a stream-enterer. Even if the path and fruit have not yet arisen in their heart, they have already experienced it.

As the Buddha explained in the Four Noble Truths, suffering originates from craving in the heart. Once we remove the craving related to the body, we will not suffer because of it.

Ajahn Suchart said: “For example, when there is bodily pain that you cannot change, just be with the pain. Don't try to escape it with painkillers, as you might ultimately become addicted to them, and they can do more harm than good. Therefore, let the body be, let the feelings be. In this way, you become a stream-enterer. A stream-enterer does not fear aging, illness, or death.”

“Their heart does not cling to the body.”

“Once you can let go of attachment to the body and the feelings of pain, you have already overcome the first fetter (the view of self).”

Ajahn Golf also said, “A stream-enterer sees more clearly—that this body is not me, and this mind is also not me, seeing more clearly.”

The great masters all say the same thing.

Anyone who can elevate their heart beyond illness, oh—congratulations, they are like a stream-enterer.

提到感恩，大家聯想起什麼？

有些人會聯想起基督教。他們的確很重視這一項美德，甚至聽過有基督徒的名字就被改為 ‘X感恩’ --真的，不是開玩笑😂

這是好事。

例如見過有一個病人，去醫院看病

看完病後，他就問醫生護士：‘平時醫院有那些意見回饋的條碼的～ 為什麼這裡沒有？ 我想表達對你們服務的感謝。’

他繼續說起他的病歷。幾年前他原來被診斷只剩下半年壽命，然後奇蹟地卻能活到現在。

他說，他非常感謝每一位醫治過他的醫生，每一次都會寫下感謝的字句感謝醫護。

一個常常懷有感恩之心的人--就好像這位病人一樣--是很容易滿足的，心靈也會很健康。 因為一些小事，已經能讓他滿足快樂。 因為滿足，所以不會過於貪求世間的一切，自然也不容易因欲求不滿而起嗔心。整體的煩惱也會很薄

佛陀曾說，他不見除了知足外，有其他東西讓善法增長，不善法減退（AN1.65)

當一個人常懷感恩之心，知足之心；他的心靈品質非常高。

二十多層天界，越上去，那些天神的滿足感就越高。好像四天王天還需要好像人類般的性愛來填補自心，越上去的性愛就越淡薄；到梵天界，那些梵天神根本就不用性愛，他們的心滿足和快樂到不可思議。

這位病人雖是人類的身體，心已經在天界了。

When it comes to gratitude, what do people associate it with? Some might link it to Christianity. 

True, they indeed place great importance on this virtue, and it is even heard of  that Christians having their names being "X Gan en (Grateful in chinese)"—no joke! 😂

This is a good thing. 

For example, once there was a patient who went to the hospital for treatment. After his appointment, he asked the doctors and nurses, "Why aren't there any feedback QR codes here? I want to express my gratitude for your service."

He continued to share his medical history. A few years ago, he had been diagnosed with only six months to live, yet miraculously, he was still alive today. 

He expressed deep gratitude for every doctor who treated him and would write thank-you notes after each visit.

A person who often harbors a sense of gratitude—like this patient—is easily satisfied, and their mind will be very healthy. 

Small things can bring them joy

and because they are content, they are less likely to crave for things in this world, making it less easy for hated to arise from unfulfilled desires. 

Overall, their defilement will be quite thin.

The Buddha once said that he did not see anything other than contentment that allows wholesome qualities to flourish and unwholesome qualities to diminish (AN1.65).

 When a person constantly embodies gratitude and contentment, their spiritual quality is very high.

The higher the heavenly realms, the more the sense of contentment. For instance, in the realm of the Four Heavenly Kings, gods still seek human-like sexual pleasures to fill their hearts;  but as one ascends, those sexual pleasure become less course. 

In the realm of Brahmas, the Brahmas do not require sexual pleasures at all; their hearts are filled with an incredible sense of satisfaction and happiness.

This patient, although in a human body, already has a heart that resides in the heavenly realm.

Perhaps due to his abudant wholesome qualities, he is able to extend his life

Clinging to the self leads to superficial fixes.

When people see Luang Phor,

they want to excuse themselves—to go see a doctor instead!

Because they only fix the symptoms, not the cause.

We must understand that clinging to the self

leads us to focus on changing others instead of ourselves.

And when we prioritize the self,

even our oxygen levels become imbalanced!

Do you agree?

That’s why we meditate—

to restore what is right.

To bring back proper oxygen levels.

When we exhale,

we expel waste—carbon dioxide.

執著於自我只會導致表面的解決方案。

當人們看到隆波時，他們卻想離開——去看醫生！

因為他們只是修補症狀，而不是根本原因。

我們必須理解，執著於自我使我們專注於改變他人，而不是改變自己。

當我們優先考慮自我時，甚至連氧氣水平也會失衡！你同意嗎？

這就是為什麼我們要冥想——恢復正確的狀態，帶回正常的氧氣水平。

當我們呼氣時，我們排出廢物——二氧化碳。

---Luang Por Ganha

四界分別觀的療愈力量

剛介紹四大的觀法，會發現感受是很短暫的，不斷在變化，是無常的，這種是很粗淺的毘婆舍那觀。

四大另一個好處是能夠讓我們身體健康，四大能讓我們平衡，生病是因為四大不平衡，在生病時你可以用另外的特質平衡我們的身體，我們會比較快恢復。近幾年很多人得癌症，如果有修四大，可以用四大來療愈癌症。我們現在只是觀念上知道瞭解，當你修習時是實際的經驗，當別人或自己有一天得癌症時，就可以用四大來療愈。舉例來說，如何以四大療愈？一個人修四大，當他可以從近行定出來，以禪相的光照向他不舒服的地方，有人甚至可以看到腫瘤。接著讓心專注在腫瘤上，當心專注時會產生熱，如果他還可以利用胃火的熱，去消融腫瘤。我們的心是有大力量的，心能產生熱，腫瘤產生熱後，會變得比較軟，四大的治療法要每天做，大約要做三至四星期，視腫瘤的情況而定，當這樣做時身體會熱，會流很多汗或排尿，這表示不好的能量排出來。內心強大的火的力量可以破壞癌細胞。

在五年前我也被測出有癌症，醫生告訴我要停止一切的活動，準備開刀，我很固執，我就用這樣的方法自我治療，經過兩星期腫瘤消失一半，醫生好奇問我：你吃了什麼藥，怎麼腫瘤好一半？我說：沒有吃藥，我打坐。醫生因此也想學打坐，我繼續自己治療了兩年。因此大家學會禪修，也可以用禪修照顧自己的健康。還有在禪修時，動機、意念很重要，我們要對佛陀的教法有信心，我們對法有信心，法也會保護我們。

當醫生跟我說我只能活兩年，我聽了有點難過，我就回想我這一生，我沒有傷害過別人，出家後我也持戒清淨。我之所以會難過不是因為會死去，是因為我不能弘揚佛法，因此我決定弘揚佛法，這樣我死了也沒關係。因為我們對佛陀有信心，所以會出家，我們是有責任的，就是要弘揚佛法。我們的責任是我們活著不是只為自己，要為其它人修學佛法而努力。

前一陣子在澳洲，我可能有一點中風，我的左腳不能動，我不敢跟任何人說，因為他們知道了會不讓我做任何弘法活動，我就自己用四大的方法治療，還有自己做按摩，經過四個星期，我的腿就可以動了，就可以來這裡和大家一起禪修。我在所有禪修活動中，來臺灣和大家一起禪修，我是不會放棄的，因為我知道很多比丘尼會聚集在這裡，大家會很希望好好的來禪修，想要得定、得到毘婆舍那，我知道大家可以利益很多人，所以希望大家很努力，能夠得定、得毘婆舍那觀

面對疼痛，您會如何處理？

有許多森林派的大師父們都慣於遠離城市去行腳，有時遇上生病，身體疼痛的情況，他們往往未能就醫。他們憑著正念與止觀，克服了一個又一個的疾病。心會在觀照的過程中進入安止定，之後痛楚和疾病或許會自此消失。

他們是怎樣觀照的呢？

總括而言，他們會以智慧分離正在遭受疼痛的五蘊：

色，（分離為四大）

受，（痛苦的感受）

想，（對於疼痛的記憶功能）

行，（關於疼痛的任何思維歷程）

識 （心，單純的覺知）

接著會探索它們的關聯性，了知到它們彼此之間是如何地相互影響

或觀照/思維它們的無常，苦和無我

如此實行，最後疼痛消失，心會進入安止定。

這也是一些本身無法進入禪那者，進入禪那的一個可行方法。一般上，根據阿姜考的自身經歷，如此觀照5-6個小時後就能進入禪那

以下是各大師父的教導：

=======

阿姜曼以正念及觀智直接去觀照他所經歷的疼痛感，

1.讓它們分解成身體的四大元素，然後逐一徹底去分析它們。

他審查觀照色蘊（rūpa）

2.以及其中的疼痛感（受蘊）；

3.他解析了能假定身體的某一部或他部處於疼痛中的記憶功能（想蘊）；

4.並解析了能認知身體處於疼痛中的思維歷程（行蘊）。

以上這些關鍵處，都是他持續念「身」、「痛」、「心」時以正念與觀智鎖定的對象

就這樣他從黃昏到半夜堅持不懈去【探索它們的關聯性】。

經過了這樣的歷程，因為他完全【洞悉了它們彼此之間是如何地相互影響】，於是成功地擺脫了胃痛所引起的折磨。

就在他領悟的那一刻，他的「心」凝神收攝進入了絕對的寧靜（定境）—— 看到了心意無量無邊地茁壯擴展，身體的病痛徹底地消失了。

疾病、疼痛以及心所專注的對象業處也都同時消失了。

（阿姜曼正傳）

------

阿姜曼：你該做的是，用你的直觀智去一併分析這三者（身，痛，心）。以這種方式，你將能發現每一個實相

（阿姜曼正傳）

-----

阿姜曼：當痛苦生起時，應該專注在痛苦上並試著去了解它的本質。不管我們經驗到的痛苦有多少，一切的痛苦都只是苦聖諦的一種展現

（阿姜曼正傳）

------

阿姜曼：我可以大膽地表明,在我病重之際,透過思維從我內在生起的苦,我已獲得心的強大力量。本著真實的正念和智慧,我【清楚地看到了苦的生、住、異、滅】。了知苦諦的心變得寧靜與平和,不再四處攀緣事物以求改變苦的狀態;反之,它卓然獨立,堅定地停駐在真諦之中。心中已無會製造麻煩或引發不當行為的東西,也沒有虛妄的事物能進入而造成疑慮或不安。在這種情況下,苦受或者完全止息,或即便還在,它們也很難去壓倒心了。

（阿姜考傳）

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阿姜曼：現在,苦受的真相正以清清楚楚的樣貌,在你的身心之中宣告它的存在。別讓這個疼痛自動奉上的機會白白流失。相反地,我要你從那疼痛的感受中提取出真相,並讓正念和智慧去分析它。接著【妥善地標記它,使它在你心中留下難以磨滅的印象】。。從此,它將成為你對苦諦已獲得清晰解悟的一個例證,那是遍及佛陀教法的四聖諦中的第一諦。

（阿姜考傳）

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阿姜考：阿姜曼教導我應該以正念和智慧去奮戰,去分離及分析諸蘊,審察它們,將它們看個清楚。

現在,這苦受是屬於哪一蘊[khandha]?是身體,或記憶,或思緒和想像,或是意識,或者是心呢?若都不是,【那為何我聲稱這苦受是我——我在受苦——苦受真的是

我的嗎?我真的是這苦受?或者是什麼?】今天我必須找出這真相。因此,如果這疼痛不停止,而且我無法用真實的正念與智慧洞徹這苦受，那我將繼續在此坐禪,至死方歇,在所不惜。但我肯定不會離開這座位,徒讓苦受譏笑與嘲弄。’

從那一刻起,正念和智慧開始拼命地分析,宛如那是性命交關之事。這個心與痛之間的生死搏鬥持續了五個小時。隨後,我知道了每個蘊各自的真相。特別是,經由智慧我對受蘊的了知最為清楚。當諸蘊的各個層面已被徹底全面地觀察,苦受立即消失。從那時起,對於真實法,比如“苦諦”,我有了不可動搖的信心。接著,我了知了真諦,不再有任何的迷惑與懷疑。

（阿姜考傳）

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阿姜摩訶布瓦：我直接探索痛楚，強迫心行動起來，智慧從不曾如此運作過，然而當心被逼入絕境時，智慧激發起來行動，從每個角度緊跟著狀態，直至全面警覺疼痛、身體和心的狀態，瞭解每一個都是各別的真實。接著疼痛、身體和心各別分開徹底消失，我不曾面對過類似的情況，身體從我的覺知中消失，痛徹底熄滅，剩下的只是一個單純在覺知的明覺。這個明覺不是我們想像中那麼明顯的那種，此時僅僅是單純的明覺，非常微細，非常精妙，非常令人驚訝。

（阿姜摩訶布瓦傳）

"A Joyful Heart is Good Medicine"

The Bible in Catholic Christianity says: "A joyful heart is good medicine, but a sorrowful heart dries up the bones."

This was reportedly shared by an oncologist at Hong Kong's Sanatorium Hospital.

He said that if you can bring joy to your patients, you have succeeded.

Our mind have a significant impact on our health.

The Abhidhamma states that our physical body arises from four causes: 1. mind 2. temperature 3. karma 4. food.

Some people are often anxious, depressed, or tense, which makes them susceptible to illness; some even develop cancer as a result. A troubled mind can give rise to poor physical conditions, thereby affecting health.

Conversely, if our minds are good and strong, they can sometimes overcome disease and extend life.

In SN 46.14-16, it is recorded that Venerable Mahakasapa and Venerable Moggallana were once ill, but when the Buddha spoke to them about the Seven Factors of Enlightenment, their minds became joyful and confident, and they were immediately healed.

The Buddha also experienced this; while he was ill, he asked Venerable Mahachunda to recite the Seven Factors of Enlightenment. After the recitation, the Buddha's illness was cured.

I have also heard a traditional Chinese medicine doctor share his experience. Among his patients was one with terminal cancer. After following his advice and maintaining a positive mindset, that patient has survived for over ten years.

A cheerful mind is free from greed, worry, fear, and confusion; it harbors pure wholesome mind. This whole mind gives rise to many beneficial bodily substances, helping to extend her life.

There are even more interesting examples, such as Por Khao Wanchart Yimme (White Father). He has been suffering from two types of terminal cancer, enduring extreme pain for over ten years. Yet, he has managed to prolong his life through the practice of the  Four bases of miraculous powers. Por Khao's mind is incredibly strong; even with intense physical pain and sores on his feet, he continues to live happily as if nothing is wrong. When his wounds need to be cleaned, his body experiences severe pain, but he enters deep meditationto bypass it. A clear, joyful heart naturally gives rise to many healthy good-quality bodily substances, extending life.

"A joyful heart is good medicine, but a sorrowful heart dries up the bones."

By removing inner defilements and cultivating virtues, concentration, and wisdom, we can keep our hearts joyful and cool. Then everyone can live a longer life.

《喜樂的心乃是良藥》

天主教基督教的聖經中說：‘喜樂的心乃是良藥，憂傷的（心）使骨枯乾。‘

據說這是香港養和醫院一位腫瘤科醫生分享的。

他說，如果你做到讓病人喜樂，你就成功了。

我們的心對我們的健康是影響很大的。

阿比達摩中說，我們的身體物質，有四種原因而生：1.心 2.溫度 3.業 4.食物

有些人常常焦慮，抑鬱，緊張，那是很容易患上疾病的，有些人更因此而生癌症。不善的心會生起不好的身體物質，從而影響健康的。

反之，假如我們的心好，有力量，有時是可以破除疾病，延長壽命的

在SN46.14-16中就記載，大迦葉尊者和大目揵連尊者曾經生病，但因為佛陀為他們說起七覺支，他們的心變得喜悅淨信，病竟然立即好了。

佛陀有一次也是這樣，在生病時，請摩訶純陀尊者背誦七覺支。在尊者念完後，佛陀的病也好了。

也聽過有中醫師分享。他的病人中有末期癌症的病人。但聽了他的建議後，保持心境開朗，至今存活了十多年了。

開朗的心境沒有貪婪，擔憂，害怕，混亂，沒有煩惱；是純純的善心。善心生起了許多好的心生色法，幫她延長了壽命。

也有更有趣的事例。就是Por Khao Wanchart Yimme （白父）。他身患兩種末期癌症，承受極度猛烈的痛楚十幾年了。但他就是靠修習四神足而延壽的。Por Khao 的心非常強大，就算身體劇痛，腳部長滿爛肉，依然若無其事地快活生活。當要洗傷口時，他的身體會發出猛烈的痛楚，他就會入定去避過它。心清涼快樂，自然能夠生出許多健康健全的心生色法，延長壽命。

‘喜樂的心乃是良藥，憂傷的（心）使骨枯乾。‘

去除內心的煩惱，培育美德，定力和智慧，讓心清涼快樂。那麼人都長命些

《如何處理打坐時的腿痛？How to Handle Leg Pain During Meditation? 》

信徒：如何處理打坐中的腿痛？

Ajahn Golf : 腿痛的話，把腿砍掉啊（笑）

要不要？ （不要） 

沒有人想要，所以有腿給你痛也是一種幸福，還是要殘廢呢？

不要殘廢，對嗎？所以我們腿會這樣痛，是很自然的一部分；

那些不會痛的，是死人來的。

那我們在坐禪的時候怎樣去處理腿痛呢？

就是在腿痛之前，我們盡快讓這個心定下來。

當我們心平靜，定下來的時候。這個痛也是會生起，但是不會干擾到這個心。

如果心不平靜的話，那就做好痛的心理準備囖。

但是痛也是好，因為它不會讓我們去胡思亂想，我們的心就會跟在這個痛那裡。

其中有一個方法就是我們把它拆開，就是去到了解：感受是一個，身體是一個，心又是另一個；

它們不是同一個東西，只是有關係而已。

我們無論幾次地超越這些感受，我們要正思維這些感受不是我，我不是感受，沒有我在感受裡面，裡面沒有我。

當我們去明白這個感受之後，不是說這個苦受就會消失；而只是因為我們明白了這個感受之後，心不會因為感受而痛苦。

另外一個方法，就是讓這個Buddho 很快，很緊密地連續下去。

這個時候就沒有覺知我們的呼吸，我們咬住我們的牙齒，這樣讓它度過。

就是很快地Buddho 一直下去，然後心入定，那個感受就消失；

但是這個不是每一個人可以做得到的。也不是每一次能夠成功。

再一個方法，就是純粹地知道它。

苦受生起，只是純粹地知道它；

知道下去，苦是應該去了解它的；

但是這樣的知道下去，是要一定的忍耐的。

這個就是覺知，看那個感受，覺知下去；

然後去覺知這個感受，它的變化，這個苦受沒有那麼強烈；

從很強烈，慢慢鬆開，然後消失。

這樣去覺知這個感受變化的整個過程，從生起，變化，到滅去。

這個感受，就好像太陽上升一樣。

太陽剛剛升起的時候，就是早上；

慢慢升到中午的時候，天空的中間的時侯，就會很熱；

然後開始向下，那個熱力，就慢慢減少。

這個苦受也是一樣。

這個苦不應該去怕它，而是去覺知它。

這個苦就好比喻為磨刀的石頭，就是讓我們的智慧越磨越鋒利。

我們了解到這個苦是去除這個我，了解它無我的存在。

我們不要期待這個苦不會再生起。這個苦，我們何時打坐，也是有苦受出來。

這個苦受也是會一起跟隨著我們；直到我們死去，也是會有這些苦受生起。

每一次靜坐都一定要苦受的，但也不用傷心；

你不是一個人在受這個苦受，其他人也是一樣，也是有腿痛。

阿贊也是有腿痛。 （笑）

每個人都是有腿痛，就是很正常的事情，不用去害怕。

如果我們害怕的話，就不敢再去靜坐。

我們可以只是純粹地覺知知道它，還是我們把它拆開，好像腳是腳，感受是感受，心是心。

就是這樣拆開之後，我們就純粹地覺知它下去。

另外就是當我們常常靜坐的時候，我們身體是會自己調整過來。

（例如）本來是打坐15分鐘，腿就痛了；

我們常常打坐的話，就會20分鐘，25分鐘才會腳痛。

就好像那些運動員，他們跑步，剛剛跑步的時候，就會酸痛，他的腿啊；

當他每天跑步的時候，他跑步的時間就會越來越長，他的體力，會越來越好。

當我們一直修下去，發展智慧，思維這個法，思維那個法的時候；

那些無常，苦，無我的時候，這些感受也會忘記它，所以你不用去怕他。

這些痛，苦受，它就是從我們出生到現在，就是一直跟隨我們。 

我們思維了解說：這個痛不是我，我不是痛；我只是這個心的覺知，覺知這個痛。痛不是我。

（太陽）很曬的陽光，就好像在曬這個屋子，那這個人，就在這屋裡面。

當這個太陽曬到這個家，在屋裡的人也會感受到熱。

當這個苦受，這些痛燃燒這個身體，這個心也會知道它的；

但是這個太陽，陽光，不是這個屋子，也不是這個人，

這個人也不是那一間屋子。

那是不同的東西。

這些各樣的東西，也是在隨它各自的運作；

好像這個感受，它自己生起，停留，然後滅去；

就是這樣生，變異，滅。

這個身體有它的運作，它出生了，它會慢慢老病死；

而這個心，它也有它的功能，它就是知道。

有什麼生起，它就會很自然地知道它；

當這個痛生起，苦受生起，我們自然會生起它。

就算不想知道，也是會知道這個痛。

我們只是要覺知這個快樂也是不能的，所以才會說這個快樂也是無我。

Devotee: How should we handle leg pain during meditation?

Ajahn Golf: If your legs hurt, just chop them off! (laughs)

Would you do that? (No!) 

Nobody wants No one would want that. So having legs that can feel pain is actually a blessing. 

Would you rather be disabled? No, right?

The pain in our legs is a natural part of the process.

Those who don't feel pain are dead people.

So how do we handle leg pain during meditation?

Before the pain becomes intense, we should try to quickly establish concentration. When our mind is peaceful and concentrated, pain will still arise, but it won't disturb the mind. If the mind isn't peaceful, then we should be mentally prepared for the pain.

Pain can actually be beneficial because it prevents our mind from wandering - our attention stays with the pain.

One method is to break it down - understand that feeling is one thing, body is another, and mind is yet another. They're not the same thing, they're just interconnected. 

No matter how many times we transcend these sensations, we must contemplate correctly that feeling is not self, I am not the feeling, there is no self in feeling, and no self exists within it. When we understand this, it doesn't mean the unpleasant feeling will disappear. Rather, after understanding the nature of feeling, the mind won't suffer because of it.

Another method is to recite "Buddho" quickly and continuously, without awareness of breathing. We can clench our teeth and get through it. 

Recite "Buddho" rapidly until the mind enters concentration and the sensation disappears. However, not everyone can do this, and it doesn't always work.

Another approach is to simply know it. When painful feeling arises, just be aware of it. We should understand suffering instead of rejecting it. This kind of knowing requires patience. 

This is mindfulness - observing the feeling, being aware of it, noticing how the feeling changes, how the intensity of pain isn't constant. From very intense, it gradually loosens and disappears. Be aware of this whole process of feeling - its arising, changing, and cessation.

This feeling is like the sun rising. When the sun first rises in the morning, then gradually reaches noon at its peak, it's very hot. Then it begins to descend, and the heat gradually decreases. Pain is the same way.

We shouldn't fear this suffering. Instead, we should be aware of it. This suffering is like a whetstone that sharpens our wisdom. 

So we understand this suffering as removing the self, understanding non-self. We shouldn't expect that this suffering will never arise again. 

This suffering will appear whenever we meditate. These painful feelings will accompany us until death. 

Don't be sad that meditation always involves pain - you're not alone in experiencing this. Others feel leg pain too. Even Ajahn has leg pain (laughs).

So everyone experiences leg pain - it's completely normal, don't be afraid. If we're afraid, we won't dare to meditate again. We can either simply be aware of it, or break it down - feet are feet, feelings are feelings, mind is mind - after breaking it down this way, we simply maintain awareness.

Also, when we meditate regularly, our body will adjust naturally. Initially, legs might hurt after 15 minutes. With regular practice, it might extend to 20 or 25 minutes before pain appears.

It's like athletes who run. At first, their legs get sore. But with daily running, they can run longer, and their endurance improves.

As we continue practicing and developing wisdom, contemplating Dhamma and the three characteristics (impermanence, suffering, non-self), we might even forget about these sensations.

So don't be afraid. This pain, these unpleasant feelings, have been with us since birth.

We contemplate and understand that this pain is not me, I am not the pain. I am just the awareness of the mind, aware of this pain. Pain is not me.

It's like sunlight shining on a house, and a person inside the house. When the sun shines on the house, the person inside feels the heat. Similarly, when pain burns in the body, the mind knows it. But the sunlight is neither the house nor the person. The person is not the house. They are different things. These various elements operate according to their own nature.

Like feelings - they arise, persist, and cease. This is their nature of arising, changing, and ceasing.

The body has its own functioning - it's born, ages, gets sick, and dies.

And the mind has its function - it knows. So whatever arises, it naturally knows it. When pain arises, unpleasant feelings arise, we naturally know them. Even if we don't want to know, we still know this pain. 

We can't choose to be aware of only happiness. That's why they say happiness too is non-self.

---Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ 

09/12/2023 @Penang Bodhi Heart Sanctuary, George Town, Pulau Penang, Malaysia

<1：18：14

摘錄自Excerpted from：

https://www.facebook.com/100087367309533/videos/1313526372653195

《應對痛處的策略》

信徒：用Buddho的方式去修，可是像剛才很痛的時候，我就告訴我自己很痛很痛很痛，突然就不痛了，請問這個是正確的嗎？

Ajahn Golf : 是對的，有時阿贊自己坐的時候也會很痛。當很痛的時候，我就會念：‘死了，死了。’當反覆地這樣念下去，心也會平靜下來。這個方法就是其中一個方法。當你想到這個方法來解決當下的情況，這個方法就是一個好方法，而且是對的方法。就好像拳手那樣，當他上擂台比賽時，之前所訓練過的招數，他忘記怎樣用，當下就見招拆招。

相反地，如果這個感受（也就是“痛”的感受）升起來時，你就開始思維：‘今天坐夠了，今天坐夠了。’，就選擇放棄，這種方法是不正確的。阿贊想讓大家明白，我們每個人打坐肯定會痛的，這個是正常的。即使到了今天，阿贊打坐都會覺得痛。

然而，阿贊已經明白這個“痛”，因為過去不斷地去思維這個“痛”是什麼來的。阿贊已經看得清清楚楚，這個“痛”是什麼來的。當我完全了解這個“痛”時，就可以放下這個“痛”。

就好像A和B兩個人一直以來都是有恩怨的，吵吵鬧鬧。有時A贏B，有時B贏A。但是隨著時間的推移，大家關係慢慢變好了。

就好像我們來看這個痛，和這個感受對抗，一直去對抗，直到已經完全認識了它。由一開始吵吵鬧鬧，到後來變成朋友，各走各路。你有你的責任，我有我的責任。

【痛是心的測試器】 

所以這個感受，當它升起時，我們不用去怕它。因為佛陀教導，當苦升起來，我們應當去思維它。有時這個受，都可以作為一個工具。當這個痛、感受升起時，我們的心處於什麼狀態？我們當下的心是否平靜？它是一個測試器，測試這個心。

如果我們不能守護住這個心，當我們將死之時，這個痛、這個感受，還重過現在我們所面對的痛。如果我們這樣不斷地去適應它，或者認識它，當我們面對老、病、死時，這些所謂的受就不能影響我們了。

【應對方法 1：不理它】

當我們打坐時，這個痛感覺不是很強烈，就不用理會它，只需保持在自己的業處上面就行了。

【應對方法2：專注這個痛】

當這個感受越來越強烈，甚至令到你不能不理會它時，你就要全身的力量去看住這個痛、這個感受是怎麼一回事。這個時候，就要保持我們的正念，用全身的力量去專注在這個“受”。這個時候，這個“受”就成為了你的業處了。你可以選擇一直看著它會呈現什麼樣的狀態給你，痛會痛到什麼程度。

【應對方法3：修觀禪】 

或者你可以用另一個方法，即“vipassana”，即“觀”。

 你可以自問自答：

“誰在痛？你的腳痛，還是心痛？”

“這個痛，是痛在腳，還是心呢？”

“如果是腳痛，有沒有聽到腳跟你說它痛？”

“如果是心痛，心沒有一個實體、主我，它怎樣會痛呢？”

“那問題來了，誰在痛呢？”

所以這個受，它就是在受的種類裡面。它會升起來讓心覺知，然後維持一段時間，之後又會自己滅去。如果我們有智慧，就會看到這個受不是我們的。我們就不會對它執著，不會怕它。這就是當我們打坐時，這個痛、這個受，升起來的應對方法。

【總結】 

第一種，就是如果可以不去理會它，就不會理會它，保持在我們的業處上面就可以了。

第二種，如果這個感受很強烈，強烈到我們不能不理會它時，我們就用全身的力去看住它，去看它是什麼一回事，它痛可以痛到多痛？

第三種，就是用智慧去分別，即：受蘊、身體和心都不是一體的。每一樣東西都不屬於我們，只是在生和滅。我們要利用這個受作為禪修的工具來升起智慧，之後才可以把它放下。要給大家明白和知道一點就是，不是說我們坐在這裡打坐，我們用定力讓這個受滅了，或者讓這個受不再升起。

這個受會一直跟著直到我們死去。但是這個受，如果我們早些認識它，我們的心就不會給它影響。明白嗎？

"Strategies for Dealing with Pain"

Devotee: I practice meditation by repeating “Buddho” in my mind, but when the pain becomes intense, I tell myself, “It's very painful, very painful,” and suddenly, the pain fades away. Is this correct?

Ajahn Golf: Yes, that’s correct. Sometimes when I meditate, I experience pain as well. When the pain becomes overwhelming, I might remind myself of death by repeating "Dying, dying." After doing this for a while, my mind calms down. This is one approach while dealing with the pain. As long as it helps manage the situation at the moment, it’s a valid approach.

It’s like a boxer in the ring. If they forget the techniques they’ve learnt, they have to respond spontaneously to whatever comes up. But if you start thinking, “I’ve meditated enough today, let’s stop now,” then this approach is wrong. I want to emphasize that experiencing pain while meditating is completely normal. Even now, I still feel pain when I meditate.

However, over the years of practicing meditation, I’ve come to understand the nature of this "pain." I can clearly see where it comes from, and once I fully understand it, I can let it go. 

It’s similar to a situation where two people, A and B, have a long-standing grudge. They argue back and forth. Sometimes A wins, sometimes B wins. But over time, their relationship improves and they understand each other better. 

In the same way, when we meditate, we face the pain, struggle with it, and eventually, we come to fully understand it.

[Pain as a Tester of the Mind]

When the pain arises, there’s no need to fear it. The Lord Buddha taught us that when suffering arises, we should reflect on it. Sometimes, this pain or sensation can actually be used as a tester to look into our mind: How does the mind react to pain? Is it calm, or does it become disturbed?

If we can’t guard our mind, then when we approach death, this pain will be even more intense than what we feel now. However, if we learn to adapt to and understand the pain, then when we face aging, illness, and death, these sensations will no longer affect us.

[Three Methods for Dealing with Pain while Meditating]

1. Ignore It: If the pain isn’t too intense, ignore it and stay focused on your meditation object. Let the pain pass on its own.

2. Focus on the Pain: If the pain becomes stronger and you can’t ignore it, direct your full attention to it. Observe it closely. Let the pain become the object of your meditation. Watch how it manifests, how intense it gets, and how it changes over time.

3. Practice Vipassana: Alternatively, you can apply vipassana meditation by asking yourself:

- "Who is in pain? Is it my foot or my mind?"

- "Is the pain in my foot, or in my mind?"

- "If it's my foot, does my foot actually tell me that it hurts?"

- "If it’s the mind, since the mind is non-self, how could it possibly hurt?"

- "So, who is really in pain?"

The sensation of pain arises as part of the aggregate of feelings. It appears to make us aware, stays for a while, and then fades away on its own. If we have wisdom, we’ll see that this sensation is not truly “ours.” We won’t cling to it, and we won’t fear it. This is the right way to handle pain during meditation.

[Summary]

The first method is to ignore the pain if it’s not too strong. Stay focused on your meditation object and carry on.

The second method is when the sensation becomes too strong and cannot be ignored, keep your mindfulness and focus on the sensation. Observe it and see how it manifests and how intense it becomes.

The third method is using wisdom to discern that the aggregates—our sensations, the body, and the mind—are not truly “ours”. Everything is impermanent, arising and passing away. If we use this pain as a tool for meditation, it will help us cultivate wisdom. Also, it’s important to understand that this isn’t about using concentration to make the pain disappear or prevent it from arising.

In fact, this sensation will follow us throughout our lives. But if we learn to recognize it early, it will no longer disturb our mind. Does this make sense?

摘錄自 Excerpted from (<32:55): https://www.facebook.com/100087367309533/videos/962868325710055

信徒：當身體不舒服時，可以把身體的不舒服來觀嗎？可以把痛當作所緣來觀嗎？觀它的生起，然後滅去。不是我的。有身體，就會生病，是自然的法則。把痛苦當作所緣可以嗎？

Ajahn Golf:可以。如果這樣做的話，就是越好越正確的。尤其是當一個修行者他的病痛來的時候，他的不舒服；是他做觀的好時機。所以我們提升我們的正念智慧，就是這個時候了。因為我們在那個情況，就是我們好像在戰場上，我們就是要去修行，然後去看我們的正念跟智慧去到哪裡。所以要這個病痛作為我們培養正念智慧的場地

所以這個時候，就是我們去觀這個身體，思維這個病痛，讓生起正念智慧最好的時機。而這個身體，我們就交給醫生，交給藥，去吃藥。而這個心，就是以這個法來治療它。就是要用這個觀，這個法。

然後當我們病痛的時候，我們這樣去思維去觀，去修行的時候，心是很有力量的。如果我們沒有去修的話，我們就會白白浪費了這個智慧，然後我們的心會很軟弱。所以當我們病痛，不舒服的時候，不需要用這個病痛而害怕難過，而是因為我們有很好的機會去修行。就是業也是自己的幸運。誰想做一個幸運的修行者？

10/12/2023 @Penang Bodhi Heart Sanctuary, George Town, Pulau Penang, Malaysia

<55：07

摘錄自：

https://www.facebook.com/100087367309533/videos/1384255112495310

佛陀對於一樣東西應不應做，是秉持著以下原則的：

那樣東西，如果做了之後不善法增加、善法減少，那就不要做

如果那樣東西做了之後善法增加、不善法減少，那就做（MN114）

對於修行人，如果做運動有助他們建立起內心的平靜、禪定，那他們就應多運動

佛陀並沒有禁止比丘們運動，甚至鼓勵他們要適量運動。

只不過，跑步等等並不符合僧侶應有的莊嚴威儀，所以一般僧侶都被禁止跑步（Vin. cūḷavaggapāḷi, 5. khuddakavatthukkhandhakaṃ,khuddakavatthūni.252）

但佛陀是鼓勵比丘們可以多經行（來回走動）的。有一次，他開示，經行有五大好處：

1. 能忍耐長途

2. 能忍耐精進

3. 少病

4. 所吃所喝能完全消化

5. 以經行成就的定力會比較持久穩定 （AN5.29）

有一次吉祥尊者來香港，他也教導說，運動是會對禪修有幫助的。有時一些人禪修定不到，他們做一做運動，就能立即定下來。然後說，他剛才也去和另一位尊者去行山。

吉祥尊者本身是帕奧禪林的業處導師，也就表示他已經精通四禪八定，而且富有教學經驗

隆波間夏也開示說：‘師父看啊，像阿羅漢這樣，如果只是靜靜地、一動也不動，大腦也沒有在運作。同意嗎？同意嗎？我們必須找方法來培養正念，去運動，去從事各種活動。’

修行人應該自己發掘，當自己做什麼事，貪嗔癡會減少，善心會增多，心會更加平靜、清明？

修行並不局限於禪坐。

**English**

The Buddha held the following principle regarding whether something should or should not be done: 

If doing that thing increases unwholesome states and decreases wholesome states, then it should not be done. 

If doing that thing increases wholesome states and decreases unwholesome states, then it should be done. (MN 114)

For practitioners, if exercise helps them establish inner peace and undistractability of mind(samādhi), then they should exercise more.

The Buddha did not prohibit monks from exercising; he even encouraged them to exercise in moderation. 

However, running and similar activities do not accord with the dignified deportment expected of a monk, so ordinary monks are generally prohibited from running. (Vinaya, Cūḷavagga, 5. Khuddakavatthukkhandhaka, Khuddakavatthūni 252)

Yet the Buddha encouraged monks to practice walking meditation (cankama – walking back and forth) frequently. On one occasion he taught that walking meditation has five great benefits: 

1. One becomes able to endure long journeys. 

2. One becomes able to endure strenuous effort. 

3. One suffers less from illness. 

4. What one eats and drinks is properly digested. 

5. The samadhi developed through walking meditation is more lasting and stable. (AN 5.29)

Once when Venerable Mangala  visited Hong Kong, he also taught that exercise is beneficial for meditation. Sometimes when people cannot settle into samadhi while meditating, after doing some exercise they are immediately able to concentrate. He then mentioned that he had just gone hiking with another venerable.