更多關於神通 More about pyschic power

You know, there are so many of those stories, but this is where you started to realize this monk （Ajahn Chah） was just special because he would know—he would read minds. You had to be very careful what you were thinking when you were around this monk.

On this particular occasion, I was in the backseat of a car. Next to me was an American monk, a former helicopter pilot from the Vietnam War, a real tough guy. And there was this little novice, Gary, you know, from California, from Los Angeles. In the front passenger seat was Ajahn Chah, and the driver was taking us into town for some reason—I can't remember what.

But on the journey, Ajahn Chah looked around at this young novice, Gary, and said to him, "You're thinking of your girlfriend back in L.A." And this poor monk, now being embarrassed like that, caught out—his face! He was busted. He *was* thinking of his old girlfriend in Los Angeles, and Ajahn Chah just saw it.

And in the most compassionate way, he smiled and said through an interpreter, "You know, that's so painful, I think we can help you so you don't feel so lonely, all the way on the other side of the world, missing your girlfriend. Next time you write to her, ask her to send you something personal, so whenever you miss her, you can take it out to remind you of your love back in Los Angeles."

And Ajahn Chah said this with such a serious face that even I and the interpreter thought, "Is this allowable? Are they breaking the Vinaya, the rules?" But he was like, "Oh yeah, you know, we can do that out of kindness. Come on, you know, get into the modern world."

And the novice was thinking about what he should ask for, you know, something romantic—like a piece of her skirt with her perfume on it, or a lock of her hair, and they're discussing it. And Ajahn Chah said, "Oh no, not none of that. Something a bit more personal."

Whoa!

And then, when Ajahn Chah finished speaking, it took the poor interpreter about five minutes to get himself together—he was crying and laughing. And Ajahn Chah said, "I told you, when you write to your girlfriend in L.A., ask her to send a little bottle, about this big, of her shit! So whenever you miss your girlfriend, you can take a sip of that."

'That's my girlfriend back in LA '--What is the case? When you love someone, you love everything about  her, my darling. haha.  That is Ajahn Chah. He views things in a uniqute way. But this is true, when you fall in love, you  love everything about him or her. Really, *everything*. Oh... not quite everything.

你知道，這類的故事實在太多了，但正是從這些事情中，你開始意識到這位比丘（阿姜查）非常特別，因為他會知道——他能夠讀心。在你靠近這位比丘時，你必須非常小心你心裡在想什麼。

有一次，我坐在一輛車的後座。我旁邊是一位美國比丘，他是越戰時的前直升機飛行員，一個真正的硬漢。還有一位小沙彌，蓋瑞，你知道，從加州洛杉磯來的。前座的乘客座坐著阿姜查，司機正載我們進城，為了什麼事我記不得了。

但在路上，阿姜查轉頭看著這位年輕的沙彌蓋瑞，對他說：「你正在想你洛杉磯的女朋友。」這位可憐的比丘，當場被逮個正著，非常尷尬——他的表情！他被抓包了。他*確實*正在想他在洛杉磯的前女友，而阿姜查就這麼看出來了。

然後，他以最慈悲的方式，透過翻譯微笑著說：「你知道，那太痛苦了，我想我們可以幫你，讓你不會感到這麼孤單，在世界的另一端思念你的女朋友。下次你寫信給她時，請她寄給你一些個人的物品，這樣每當你想念她時，就可以拿出來，提醒你你在洛杉磯的愛人。」

阿姜查說這話時臉色非常嚴肅，連我和翻譯都在想：「這樣可以嗎？他們是不是在違犯戒律？」但他卻說：「哦，可以的，你知道，我們可以出於善意這麼做。拜託，你也知道，要跟上現代世界啊。」

這位沙彌開始思考他應該要什麼，你知道，一些浪漫的東西——比如她的一片裙子，上面有她的香水味，或者一綹她的頭髮，他們正在討論。阿姜查說：「哦不，那些都不行。要更個人一點的東西。」

哇！

然後，當阿姜查說完話，可憐的翻譯花了大概五分鐘才平復下來——他又哭又笑。阿姜查說：「我告訴你，當你寫信給你洛杉磯的女朋友時，請她寄一小瓶，大概這麼大，她的『大便』！這樣每當你想念你的女朋友時，你就可以『嗅一嗅』。」

『那是我在洛杉磯的女朋友』--實際情況是什麼？當你愛一個人，你就會愛她的一切，親愛的。哈哈。這就是阿姜查。他以獨特的方式看待事物。但這倒是真的，當你墜入愛河時，你會愛他或她的一切。真的，*一切*。哦……倒也不是真的所有一切。

**泰文：**

คุณรู้ไหม มีเรื่องแบบนี้อยู่มากมาย แต่จุดนี้คือตอนที่คุณเริ่มตระหนักว่าพระรูปนี้（หลวงพ่อชา）เป็นคนพิเศษจริง ๆ เพราะท่านรู้—ท่านอ่านใจคนได้ คุณต้องระวังความคิดของตัวเองมากเมื่ออยู่ใกล้พระรูปนี้

ในโอกาสนั้น ผมนั่งที่เบาะหลังของรถ ข้าง ๆ ผมมีพระอเมริกันคนหนึ่ง อดีตนักบินเฮลิคอปเตอร์จากสงครามเวียดนาม เป็นคนแข็งแกร่งจริง ๆ และมีสามเณรน้อยชื่อแกรี่ จากแคลิฟอร์เนีย จากลอสแองเจลิส ที่เบาะหน้าผู้โดยสารคือหลวงพ่อชา ส่วนคนขับพาพวกเราเข้าเมืองด้วยเหตุผลบางอย่าง—ผมจำไม่ได้แล้วว่าอะไร

ระหว่างทาง หลวงพ่อชาหันไปมองสามเณรหนุ่มแกรี่ แล้วพูดกับเขาว่า «เธอกำลังคิดถึงแฟนสาวที่ลอสแองเจลิสอยู่» พระหนุ่มคนนั้นถูกจับได้แบบนั้น สีหน้าของเขา! เขาโดนจับได้จริง ๆ เขากำลังคิดถึงแฟนเก่าที่ลอสแองเจลิส และหลวงพ่อชามองเห็น

ด้วยความเมตตาที่สุด ท่านยิ้มแล้วพูดผ่านล่ามว่า «รู้ไหม นั่นมันเจ็บปวดมาก ผมคิดว่าเราช่วยเธอได้ เพื่อที่เธอจะไม่รู้สึกเหงาขนาดนั้น ทั้งที่อยู่คนละซีกโลก คิดถึงแฟนสาว ครั้งหน้าเมื่อเธอเขียนจดหมายถึงเธอ ขอให้เธอส่งของส่วนตัวมาชิ้นหนึ่ง เพื่อว่าเมื่อไรที่เธอคิดถึงเธอ ก็หยิบออกมาเตือนความจำถึงความรักที่ลอสแองเจลิส»

และหลวงพ่อชาพูดด้วยสีหน้าที่จริงจังมาก จนแม้ผมกับล่ามก็คิดว่า «นี่อนุญาตได้ไหม? พวกเขาทำผิดวินัยหรือเปล่า?» แต่ท่านเหมือนจะบอกว่า «โอ้ ได้สิ เราก็ทำได้ด้วยความเมตตา มาเถอะ เข้าสู่โลกสมัยใหม่สิ»

และสามเณรก็คิดว่าควรขออะไร ของโรแมนติก—เช่น ชิ้นกระโปรงที่มีน้ำหอมของเธอ หรือปอยผม และพวกเขากำลังคุยกัน หลวงพ่อชาพูดว่า «โอ้ ไม่ใช่แบบนั้น ของส่วนตัวกว่านั้นหน่อย»

ว้าว!

แล้วเมื่อหลวงพ่อชาพูดจบ ล่ามผู้น่าสงสารใช้เวลาประมาณห้านาทีกว่าจะตั้งสติได้—เขาร้องไห้และหัวเราะไปพร้อมกัน และหลวงพ่อชาพูดว่า «ผมบอกแล้ว เมื่อเธอเขียนถึงแฟนสาวที่แอลเอ ขอให้เธอส่งขวดเล็ก ๆ ประมาณนี้ ของขี้เธอมา! เพื่อว่าเมื่อไรที่เธอคิดถึงแฟนสาว ก็จิบมันได้»

«นั่นคือแฟนสาวของผมที่แอลเอ»—เป็นยังไงล่ะ? เมื่อคุณรักใครสักคน คุณรักทุกอย่างเกี่ยวกับเธอ ที่รักของฉัน ฮ่า ๆ นั่นแหละหลวงพ่อชา ท่านมองสิ่งต่าง ๆ ในแบบที่เป็นเอกลักษณ์ แต่เรื่องนี้จริง เมื่อคุณตกหลุมรัก คุณรักทุกอย่างเกี่ยวกับเขาหรือเธอ จริง ๆ *ทุกอย่าง* โอ้... ไม่ใช่ทุกอย่างหรอก

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**越南文：**

Bạn biết không, có rất nhiều câu chuyện như thế, nhưng đây là lúc bạn bắt đầu nhận ra vị sư này（Ajahn Chah）thực sự đặc biệt, vì ông ấy biết—ông ấy đọc được suy nghĩ. Bạn phải hết sức cẩn thận với những gì mình đang nghĩ khi ở gần vị sư này.

Trong lần đó, tôi ngồi ở ghế sau xe. Bên cạnh tôi là một vị sư người Mỹ, từng là phi công trực thăng trong chiến tranh Việt Nam, một người cứng rắn thật sự. Và có chú sa-di nhỏ tên Gary, từ California, từ Los Angeles. Ghế hành khách phía trước là Ajahn Chah, còn tài xế đang đưa chúng tôi vào thị trấn vì lý do nào đó—tôi không nhớ nữa.

Trên đường đi, Ajahn Chah quay lại nhìn chú sa-di trẻ Gary và nói với cậu ấy: «Cậu đang nghĩ đến bạn gái ở L.A.» Và vị sư trẻ đáng thương đó bị bắt quả tang như vậy, bị lộ—khuôn mặt cậu ấy! Cậu ấy bị phát hiện thật. Cậu ấy *đang* nghĩ đến bạn gái cũ ở Los Angeles, và Ajahn Chah nhìn thấy hết.

Với lòng từ bi nhất, ông ấy mỉm cười và nói qua người phiên dịch: «Bạn biết không, điều đó đau khổ lắm, tôi nghĩ chúng ta có thể giúp cậu để cậu không cảm thấy cô đơn quá, ở tận bên kia thế giới, nhớ bạn gái. Lần sau khi cậu viết thư cho cô ấy, hãy nhờ cô ấy gửi một thứ gì đó rất riêng tư, để mỗi khi cậu nhớ cô ấy, cậu có thể lấy ra để nhớ lại tình yêu ở Los Angeles.»

Và Ajahn Chah nói điều này với vẻ mặt nghiêm túc đến mức ngay cả tôi và người phiên dịch cũng nghĩ: «Điều này có được phép không? Họ có đang phá giới luật Vinaya không?» Nhưng ông ấy như thể nói: «Ồ được chứ, chúng ta có thể làm vậy vì lòng tốt. Thôi nào, hãy bước vào thế giới hiện đại đi.»

Và chú sa-di đang nghĩ nên xin cái gì, thứ gì đó lãng mạn—như một mảnh váy có nước hoa của cô ấy, hoặc một lọn tóc, và họ đang bàn luận. Ajahn Chah nói: «Ồ không, không phải những thứ đó. Thứ gì đó riêng tư hơn một chút.»

Trời ơi!

Rồi khi Ajahn Chah nói xong, người phiên dịch tội nghiệp mất khoảng năm phút mới lấy lại bình tĩnh—anh ấy vừa khóc vừa cười. Và Ajahn Chah nói: «Tôi đã bảo rồi, khi cậu viết thư cho bạn gái ở L.A., hãy nhờ cô ấy gửi một chai nhỏ, khoảng chừng này, đựng cứt của cô ấy! Để mỗi khi cậu nhớ bạn gái, cậu có thể uống một ngụm.»

«Đó là bạn gái của tôi ở L.A.»—Thế nào? Khi bạn yêu một người, bạn yêu mọi thứ về cô ấy, em yêu. Haha. Đó chính là Ajahn Chah. Ông ấy nhìn nhận sự việc theo cách độc đáo. Nhưng điều này đúng, khi bạn yêu, bạn yêu mọi thứ về người đó. Thật sự, *mọi thứ*. Ồ... không phải hoàn toàn mọi thứ.

----Ajahn Brahm

2018 Ajahn Brahm’s Jhana Grove Retreat with BIF & EF 2018-07-18 3.QA

https://www.youtube.com/watch?v=v8bo4pEMhv0&list=PL-E16hq8cBIonUhAIo1J_vjR7vD0Avtva&index=15

 佛陀教導有六種神通：
1.神變通：例如可以隱身、分身、穿墻、在空中飛或行走、在地裡浮沉就如在水中、帶著身體出現在梵天界....

2.天耳通：聽到遠處、近處天神和人類的聲音

3.他心通：知道別人心的狀態、在想什麼

4.宿命通：能回憶起過去世的細節

5.天眼通：看到業的運作--一個人造了什麼的業，死後投生到哪裡

6.漏盡通：如實知道四聖諦後根斷一切煩惱、精神上的痛苦、終結輪迴


佛陀教導的所有神通，都必定是建基於禪定的 ：前提是，心要集中起來，變得純潔、淨化的、沒有污穢、遠離雜染的、柔軟的、適合工作的、住立的、不動的（DN2）

如果我們看到一個人心非常散亂、說話條理不清、毫不合理、一片混亂、許多煩惱，然後說自己看到這個那個、知道這個那個，那麼我們就知道，他的可信性比較低了

如果一個人的心是非常集中、平靜、清醒的、比較乾淨和少煩惱，所說之話有條有理、合情合理、邏輯嚴密，我們就知道那個可信性是比較大的了

這並不是什麼稀奇的事情，在《巴利三藏》中，我們處處可以見到佛陀、僧侶、在家佛教徒展現這些超乎常人的能力；甚至到今時今日、現代，依然也有許多僧侶、佛教徒有這些能力

【神變通】
關於神變通，
例如已經去世的印度Dipa Ma, 據說也有這種能力的
已經圓寂的Luang Pu Waen也有個轟動一時的趣事，上過報紙的，有位替Luang Por 做過檢查的醫生在報紙這樣寫：【事情是這樣的：泰國皇家空軍一名飛行員駕機飛行——我不知道飛多高，總之是在雲層裡。突然，他看見機艙外有一位僧人在打坐。是的，他覺得這很奇怪。回到清邁後他把這事告訴別人，但沒人知道那會是誰。他很在意，確信自己不是幻覺，就拿出地圖，看自己飛過哪些地方，推算當時應該是在堆美邦上空。於是他再去那裡，問村民。村民說他們最尊敬的就是龍婆穩，所以一定是他。再說，他們也知道龍婆穩常常禪修，這本身就已經夠不尋常了。

飛行員回到清邁，把打聽來的事告訴別人。不知怎的，故事上了報紙。從此龍婆穩名揚全泰國。國王也去見過他。每天都有一車車的人來禮拜。幾乎到處都能買到印有他影像的海報和紀念章.......
另一位醫生一直好奇皇家空軍飛行員那個『雲中僧人』的故事。檢查龍婆穩時，他問：天上飄著的，是不是真的就是您。

你知道龍婆穩怎麼說嗎？真的很好笑。他沒動，沒表露任何情緒，甚至沒睜眼回答。只是嘴唇微微一動，用那蒼老、極輕卻很銳利的聲音說：

『How bor ben nok.』（『你以為我是鳥嗎？』）」】

佛陀當年是制定了戒律，禁止比丘向在家人顯示這類超人的神通奇跡的，若作者犯突吉羅。
義注解釋，這裡禁止的是變化神通的顯示，但決意神通則不被禁止（ Vinaya Piṭaka,cūḷavaggapāḷi,5. khuddakavatthukkhandhakaṃ,khuddakavatthūni.252）

【天耳通、天眼通】
天耳通、天眼通也不是什麼稀奇古怪的事情，這是很普遍的。大家可以看看《阿姜曼傳》，阿姜曼是當代泰國公認、已圓寂的阿羅漢。
大家也可以看看《美琪喬傳》，已圓寂的她也在泰國被許多人公認為女性阿羅漢

已圓寂的 Luang Por Lersi Lingdam 也有許多有趣的故事，包括和不同靈體的互動。
泰國知名演員彼得·通猜（Pete Thongchua） 曾經在泰國的節目上這樣被訪問：【**曼哥：**
見到龍婆呂西靈丹時，您有什麼感受？

**彼得·通猜：**
那時我還很小，大概十歲或十一歲。
有一天深夜，媽媽突然把我叫起來，說要帶我出門，去拜見一位高僧。
當時已經晚上十點到十一點左右。這件事完全不在計畫之中，不是事先說好今天要去，而是非常突然。

到了之後，我還不知道要見的是誰。那是一位弟子的家，師父當時暫時在那裡住宿。
到了之後我才知道，那位高僧就是龍婆呂西靈丹。

我和媽媽坐在那裡等候，現場沒有其他人。媽媽照常向師父頂禮，然後對我說：
「靠近一點拜師父，要認真、專心地拜。」

我拜完之後，師父看著我，然後問：

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**龍婆呂西靈丹：**
「你想要什麼？」

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那時我已經開始當演員了，是兒童演員。
當時我正在拍攝一部兒童電視劇，好像叫《來自泰國的信》（Jotmai Jak Muang Thai）之類的作品。
剛好那一年，那部劇被提名參加優秀兒童演員獎的評選。

師父問我想要什麼，於是我回答：

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**年幼的彼得：**
「我想得到金娃娃獎！」

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當時那個獎項的獎盃，確實就叫「金娃娃獎」。
那時我手裡拿著一個供盤。師父點了點頭，說：
「來，把手攤開。」
好像準備給我什麼東西。

於是我伸出雙手。
當我張開手掌的時候——
我的手上竟然出現了一座「金娃娃獎」獎盃！

師父並沒有從僧袋裡拿出來，也不是從任何地方取出來的。
如果用最通俗的話來說，就是：「變出來的。」
它就這樣出現在我的手掌上。

當時我還是個孩子，整個人都驚呆了，覺得太不可思議了。
我從來沒有想過，這個世界上會發生這樣的事情。

後來，我把那座小金娃娃獎盃交給媽媽保管。
大約兩個星期之後，正式舉行頒獎典禮。
結果——我真的獲獎了。】


【宿命通】
宿命通也非常普遍，帕奧禪師的禪法，會指導禪修者在定力的基礎下觀看過去世、未來世的精神和物質現象，然後以佛陀教導的十二因緣把它們貫通起來。之後才修觀：觀照一切的無常、苦、無我來放下執著。

有些編輯認識的尼師、師兄也看到自己的過去世、未來世。
韓國精神科專科醫生 Hyunsoo Jeon 也是修帕奧禪法的，大家可以詳閱他的書《Smatha, Jhana, and Vipassana》來看看他在修這個板塊的內容時看見了什麼。

不過話說回來，要解脫一切痛苦、覺悟，觀看過去、未來世這個步驟並不是必須的。佛陀時代，有些阿羅漢只是‘慧解脫者’，他們未必有神通的（SN8.7）

【他心通】
他心通也不是奇事。
大家可以看看隆波帕默每週末的法談開示，然後留意一下最後段祂檢查信徒禪修進度的開示。
吶！編輯沒有說什麼啊，隆波也說，他只是看臉厲害而已~

大家也可以留意一下隆波帕默的在家弟子阿姜巴山、阿姜納等等的開示。很久之前編輯曾經給阿姜納檢查過禪修進度，當時編輯在心裡默念誦詞來培育禪定；然後阿姜納竟然在泰國隔著屏幕問：‘你的業處是否默念？’ 。之後編輯的每個心的狀態，他也能說得出，然後給予指導--編輯可是沒有和他說的。

【預知未來】

編輯許多年前去泰國拜訪高僧大德，然後相信某位師父是阿羅漢，於是便準備了許多問題問他。才第一次見面，一見面，他已經說：‘你準備了許多問題來泰國問師父wor’

幾年前，那位Ajahn 曾經和另外一位師父說，編輯那時受到過去世喝酒的惡業所障礙，所以沒有正念；當這個業過去了，智慧就會開了，也能進入禪那。

全中！

這就是實力囖~

【漏盡通】
漏盡通是佛教獨有的，唯有佛陀的教導能夠讓人根除所有煩惱和精神上的痛苦，成為阿羅漢。

除了漏盡通以外，其他神通則是共外道的。

【外道也能有神通】

編輯曾認識一個神通Squad。

一位是道教徒，是化妝師來的。

另外兩位是一對夫妻來的；丈夫是藏傳佛教徒，做工程師或者維修之類的；妻子則是虔誠基督徒，是一位註冊護士。

三位都是有神通的，但都是正常人，不是精神病人😂

他們三個人一起來研究編輯的過去世。但大家的能力有所差異，那兩位夫妻看到的過去世數目不多，而那位道教徒則看到編輯非常多個過去世。然後他們一起來說自己看到什麼。大家看到的都是一致的，而那位道教徒因為看得比較多、比較遠，所以就可以補充那對夫妻的 Knowledge Gap （知識缺口）。 佛陀說，這些外道人士，最多只能看到一個人過去四十個宇宙週期的輪迴而已（DN1）而佛陀本人則可以看到無限遠的過去和未來，因為佛陀擁有的是一切知智（《無礙解道》）

他們三位都有能力看到鬼神、讀取一個人的資訊、心的狀態。

在他們面前，是沒有絲毫秘密的，任何人心中的陰暗面都會曝光，任何人心中的秘密他們都能說得出，而且都是正確的。

那個女護士因為看到鬼神，所以也有許多趣事。例如有一次她在病房中突然看到地府的獄卒出現在某個病人身旁，便知道那個病人快要死了。果然，走到去時，那位病人的生命跡象正在消失，需要搶救。她便立即採取救援行動。

不過這些有神通的人，當然不會到處和人說。為什麼？別人只會覺得自己是精神病人。

那位道教徒的神通是他們三人之中最厲害的。為什麼？她的心是沒多少五蓋的，所以智慧特別高，思想非常快速敏捷，而同時說話有文有路。

佛陀說，這五蓋（1.欲貪 2.嗔 3.散亂後悔 4.昏沉睡眠 5.疑惑）正正就是障礙智慧的元兇（AN5.51） 神通也沒有什麼特別，僅僅是abhiññā—高等智慧罷了。

不過除了禪定以外，《清淨道論》還提到其他神通出現的原因。

例如可以是具福神變（puññavato-iddhi）：因為福報而顯現的神通

業報生神變（kamma-vipākajā-iddhi）：例如天神和有些夜叉本身就可以飛

透過咒術而得的神通（vijjāmaya-iddhi）：例如有些道術、法術

【神通並不代表些什麼】

但大家千萬不要被神通所迷惑。

我們看到，外道依然可以有神通。佛陀時代的提婆達多也曾經修得神通，在阿闍世王王前化作繫著蛇的童子，出現在阿闍世太子的膝蓋上，以此嚇倒並籠絡了太子。

後來唆使阿闍世殺父奪取王位，自己則致力分裂僧團。當提婆達多生起「我要統領僧團」之念時，所有神通便立即失去了。（《小品》第七〈破僧犍度〉第二章）兩人後來都雙雙因為自己的惡業而墮落地獄。

有神通依然可以是凡夫—他們的德行是沒有保障的，他們的未來世是沒有保障的。

而怎樣可以脫離凡夫的身份？

佛陀說，任何人能夠【確信】或者【經智慧一定程度的沉思後接受】以下道理，當下就立即脫離凡夫的身份，成為‘隨信行者’、‘隨法行者’，他不可能會再造出那些嚴重、會導致投生到地獄、餓鬼、畜生道的惡業，而且不可能到死時還未證初果（亦即，這些人在當下已經關閉了惡道之門）
是什麼道理？ 要留心聽了：

身體是無常的： 眼睛不停在動，耳膜不斷在震動，鼻子裡的嗅覺受體不停接收和釋放氣味的化學物，舌頭不停在動，手腳不斷在動

心也是無常的：心就是我們的覺知之流，它不斷生滅去覺知不同的目標，例如影像、聲音、氣味、味道、所觸、感受、記憶、思想、甚至是覺知本身 （SN25.1）

### English

The Buddha taught six kinds of supernormal knowledge (abhiññā):

1. **Iddhividhā** (psychic powers / transformation): for example, becoming invisible, multiplying the body, passing through walls, flying or walking in the air, sinking into and rising from the earth as if it were water, appearing with the physical body in the Brahmā world, and so on.

2. **Dibbasota** (divine ear): hearing the sounds of gods and humans, far and near.

3. **Cetopariyañāṇa** (knowledge of others’ minds): knowing the state of another person’s mind and what they are thinking.

4. **Pubbenivāsānussati** (recollection of past lives): recalling the details of previous existences.

5. **Dibbacakkhu** (divine eye): seeing the working of kamma—what actions a person has done and where they will be reborn after death.

6. **Āsavakkhaya** (destruction of the taints): after knowing the Four Noble Truths as they really are, completely cutting off all defilements and mental suffering, and ending saṃsāra.

All supernormal powers taught by the Buddha are necessarily based on undistractability of mind (samādhi). The prerequisite is that the mind must be collected, purified, cleansed, free from defilements, pliant, fit for work, steady, and unshakeable (DN 2).

If we see someone whose mind is very scattered, whose speech is incoherent, unreasonable, and chaotic, and who has many defilements, yet claims to see this and know that, we know their reliability is relatively low.

If a person’s mind is very concentrated, calm, clear, relatively clean and with few defilements, and their speech is orderly, reasonable, and logically tight, we know their reliability is comparatively high.

This is not strange. Throughout the Pali Canon we constantly see the Buddha, monks, and lay Buddhists displaying these superhuman abilities. Even today, in modern times, many monks and Buddhists still possess them.

**【Psychic Powers of Transformation】**

Regarding transformation powers, the late Indian teacher Dipa Ma is said to have had such abilities.

The late Luang Pu Waen also had a famous incident that made the newspapers. A doctor who once examined Luang Por wrote:

‘What happened was that a pilot of the Royal Thai Air Force was flying a plane - well, I don't know how high, but up in the clouds, anyway. And suddenly he noticed a monk outside his cabin sitting in meditation. Yes, he thought that was a bit strange and when he got back to Chiang Mai, he told people about it, but no-one knew who it could have been. He was so interested, so sure he hadn't imagined it, he got his maps out, looked where he'd been flying, and calculated he must have been somewhere over Doi Mae Bang when it happened. So he went back, talked to the villagers and they told him Luang Phu Waen was the person they most respected, so it must have been him. Besides, they knew Luang Bu Waen meditated a lot, and that was already enough to make him unusual.

So back in Chiang Mai, the pilot told people what he'd learned and somehow the story got in the papers and since then Luang Phu Waen's been famous all over Thailand. The King went to see him some time back, busloads of people go every day to pay respects, and you can buy posters and medallions with his image on them just about everywhere.…

The other doctor had always been curious about the Royal Thai Air Force pilot's story of the monk up in the clouds, and while he was examining Luang Phu Waen he asked if it had really been him floating up there.

Do you know what Luang Phu Waen said? It's really funny. He didn't move, or show any feeling, or even open his eyes to answer the question. Just a tiny flutter of the lips, and this old, very faint but sharp voice.

'How bor ben nok.' ('You think I'm a bird?')."’

In the Buddha’s time he laid down a precept forbidding bhikkhus from displaying such superhuman miracles to lay people; the offender incurs a dukkaṭa. The commentary explains that what is forbidden is the display of transformation powers, but resolution powers (adhiṭṭhāna-iddhi) are not forbidden (Vinaya Piṭaka, Cūḷavagga, Khuddakavatthukkhandhaka).

**【Divine Ear and Divine Eye】**

Divine ear and divine eye are not strange or bizarre; they are quite common. Readers may look at the biography of Ajahn Mun, whom contemporary Thailand widely recognizes as an arahant who has passed away.

Readers may also look at the biography of Mae Chee Kaew; after her passing many in Thailand regarded her as a female arahant.

The late Luang Por Lersi Lingdam also has many interesting stories, including interactions with various spirits.

The well-known Thai actor Pete Thongchua was once interviewed on a Thai program:

**Host:** 

How did you feel when you met Luang Por Lersi Lingdam?

**Pete Thongchua:** 

I was still very young, about ten or eleven. 

One late night my mother suddenly woke me and said she was taking me out to pay respects to a great monk. 

It was already around ten or eleven at night. It was completely unplanned—not something arranged in advance—but very sudden.

When we arrived I still didn’t know who we were going to see. It was at a disciple’s house; the teacher was staying there temporarily. 

Only after arriving did I learn that the great monk was Luang Por Lersi Lingdam.

My mother and I sat waiting; no one else was there. Mother paid respects as usual, then told me: 

“Come closer and bow to the teacher. Bow sincerely and with concentration.”

After I bowed, the teacher looked at me and asked:

**Luang Por Lersi Lingdam:** 

“What do you want?”

By then I had already started acting; I was a child actor. 

I was filming a children’s TV series, something like *Jotmai Jak Muang Thai*. 

That year the series had been nominated for the Outstanding Child Actor award.

When the teacher asked what I wanted, I answered:

**Young Pete:** 

“I want the Golden Doll Award!”

The trophy for that award was indeed called the “Golden Doll Award.” 

I was holding an offering tray. The teacher nodded and said: 

“Come, open your hands.” 

As if he were about to give me something.

I stretched out both hands. 

When I opened my palms— 

a Golden Doll Award trophy appeared in my hands!

The teacher did not take it out of his monk’s bag or from anywhere else. 

In the most ordinary words: he “manifested” it. 

It simply appeared in my palms.

I was still a child and was completely stunned; it was too unbelievable. 

I had never imagined such a thing could happen in this world.

Later I gave the small Golden Doll trophy to my mother to keep. 

About two weeks later the official award ceremony was held. 

And I really won the award.

**【Recollection of Past Lives】**

Recollection of past lives is also very common. Pa-Auk Sayadaw’s method instructs meditators, on the basis of samadhi, to observe mental and material phenomena of past and future lives, then connect them through the twelve links of dependent origination as taught by the Buddha. Only after that does one practice insight: contemplating the impermanence, suffering, and non-self of all things in order to let go of clinging.

Some nuns and fellow practitioners known to the editor have also seen their own past and future lives.

The Korean psychiatrist Hyunsoo Jeon also practices the Pa-Auk method. Readers may consult his book *Samatha, Jhana, and Vipassana* to see what he perceived while training in this area.

That said, watching past and future lives is not a necessary step for liberation from all suffering and for awakening. In the Buddha’s time some arahants were “liberated by wisdom” only and did not necessarily possess supernormal powers (SN 8.7).

**【Knowledge of Others’ Minds】**

Knowledge of others’ minds is also not extraordinary.

Readers may listen to Luang Por Pramote’s Dhamma talks every weekend and pay attention to the last part, where he checks practitioners’ meditation progress. 

The editor isn’t saying anything extra—Luang Por himself says he is only good at reading faces~

Readers may also listen to talks by Luang Por Pramote’s lay disciples Ajahn Pasan, Ajahn Na, and others. Long ago the editor once had Ajahn Na check meditation progress. At that time the editor was silently reciting a word internally to develop samadhi; then Ajahn Na, across the screen from Thailand, asked: “Is your meditation object silent recitation?” After that he could describe every state of the editor’s mind and give guidance—none of which the editor had told him.

**【Foreknowledge of the Future】**

Many years ago the editor visited senior monks in Thailand and believed a certain teacher was an arahant, so prepared many questions to ask him. At the very first meeting, as soon as they met, he said: “You prepared many questions to come to Thailand and ask the teacher, wor.”

A few years ago that Ajahn told another teacher that the editor was obstructed by past-life kamma of drinking alcohol, and therefore lacked mindfulness; when that kamma passed, wisdom would open and jhāna would also be possible.

Completely accurate. 

That is real ability.

**【Knowledge of the Destruction of the Taints】**

The knowledge of the destruction of the taints is unique to Buddhism. Only the Buddha’s teaching can enable a person to uproot all defilements and mental suffering and become an arahant.

Apart from this knowledge, the other supernormal powers are shared with non-Buddhist practitioners.

**【Non-Buddhists Can Also Have Supernormal Powers】**

The editor once knew a “psychic squad.”

One was a Taoist, a makeup artist. 

The other two were a couple: the husband a Tibetan Buddhist, working as an engineer or in maintenance; the wife a devout Christian and a registered nurse.

All three had supernormal powers, yet they were ordinary people, not mentally ill.

The three of them together investigated the editor’s past lives. Their abilities differed: the couple saw relatively few past lives, while the Taoist saw a great many of the editor’s past lives. Then they described what they saw. What they saw was consistent, and because the Taoist saw more and farther, she could fill the couple’s knowledge gaps. The Buddha said that such non-Buddhist practitioners can at most see a person’s rebirths through forty world-cycles (DN 1), whereas the Buddha himself can see infinitely far into the past and future because he possesses the knowledge of omniscience (*Paṭisambhidāmagga*).

All three could see spirits and read a person’s information and mental states. 

In front of them there were no secrets; any dark side of a person’s mind would be exposed, and they could correctly state any secret in a person’s heart.

Because the nurse could see spirits, she also had many interesting incidents. Once in a ward she suddenly saw a hell warden appear beside a patient and knew that patient was about to die. Sure enough, when she went over, the patient’s vital signs were fading and emergency treatment was needed. She immediately took rescue action.

Of course people with such powers do not go around telling others. Why? Others would only think they are mentally ill.

The Taoist’s powers were the strongest of the three. Why? Her mind had few of the five hindrances, so her wisdom was especially high, her thinking very quick and sharp, and at the same time her speech was coherent and well-organized.

The Buddha said that these five hindrances (1. sensual desire, 2. ill will, 3. restlessness and remorse, 4. sloth and torpor, 5. doubt) are precisely the culprits that obstruct wisdom (AN 5.51). Supernormal power is nothing special; it is merely *abhiññā*—higher knowledge.

Besides samadhi, the *Visuddhimagga* also mentions other causes for the appearance of supernormal powers.

For example, there can be the psychic power of one who has merit (*puññavato-iddhi*): powers that appear because of accumulated merit. 

Psychic power born of kamma-result (*kamma-vipākajā-iddhi*): for example, deities and some yakkhas can fly by nature. 

Psychic power produced by occult science (*vijjāmaya-iddhi*): for example certain arts or spells.

**【Supernormal Powers Do Not Prove Anything】**

But please do not be deceived by supernormal powers.

We see that non-Buddhists can still possess them. In the Buddha’s time Devadatta also developed psychic powers and, before Prince Ajātasattu, transformed into a child wearing a snake and appeared on the prince’s lap, thereby frightening and winning him over.

Later he incited Ajātasattu to kill his father and seize the throne, while he himself worked to split the Saṅgha. When the thought “I shall lead the Saṅgha” arose in Devadatta, all his psychic powers immediately vanished (*Cūḷavagga*, Chapter on Schism). Both later fell into hell because of their own unwholesome kamma.

Having supernormal powers ,one can still be an ordinary worldling—their virtue is not guaranteed, their future lives are not guaranteed.

How can one leave the status of an ordinary worldling?

The Buddha said that anyone who can **have confirmed confidence** in, or **accept after a certain degree of wise reflection**, the following principle immediately leaves the status of an ordinary worldling and becomes a faith-follower or a Dhamma-follower. Such a person cannot commit the grave unwholesome deeds that lead to rebirth in hell, the realm of hungry ghosts, or the animal realm, and cannot die without having attained stream-entry (that is, these people have already closed the door to the lower realms in the present).

What is that principle? Listen carefully:

The body is impermanent: the eyes keep moving, the eardrums keep vibrating, the olfactory receptors in the nose keep receiving and releasing odor molecules, the tongue keeps moving, the hands and feet keep moving.

The mind is also impermanent: the mind is our stream of awareness; it continually arises and ceases while knowing different objects—forms, sounds, smells, tastes, touches, feelings, memories, thoughts, even awareness itself (SN 25.1).

---

### Thai

พระพุทธเจ้าทรงสอนอภิญญา ๖ ประการ:

๑. **อิทธิวิธี** เช่น สามารถล่องหน แยกกาย ทะลุกำแพง เหาะหรือเดินบนอากาศ ดำลงและผุดขึ้นจากดินเหมือนในน้ำ นำกายไปปรากฏในพรหมโลก เป็นต้น

๒. **ทิพโสต** ได้ยินเสียงของเทวดาและมนุษย์ ทั้งไกลและใกล้

๓. **เจโตปริยญาณ** รู้ภาวะจิตของผู้อื่นว่ากำลังคิดอะไร

๔. **ปุพเพนิวาสานุสติ** ระลึกชาติก่อนได้ละเอียด

๕. **ทิพจักขุ** เห็นการทำงานของกรรม—บุคคลทำกรรมอะไรไว้ และจะไปเกิดที่ไหนหลังตาย

๖. **อาสวักขยญาณ** เมื่อรู้แจ้งอริยสัจ ๔ ตามความเป็นจริงแล้ว ตัดกิเลสและความทุกข์ทางจิตทั้งหมดสิ้นเชิง ยุติสังสารวัฏ

อภิญญาทั้งหมดที่พระพุทธเจ้าทรงสอน ต้องตั้งอยู่บนสมาธิเสมอ ข้อกำหนดเบื้องต้นคือ จิตต้องตั้งมั่น บริสุทธิ์ สะอาด ปราศจากเครื่องเศร้าหมอง อ่อนโยน เหมาะแก่การงาน มั่นคง ไม่หวั่นไหว (ที.นิ. ๒)

ถ้าเราเห็นผู้หนึ่งจิตฟุ้งซ่านมาก พูดไม่เป็นระบบ ไม่สมเหตุสมผล วุ่นวาย มีกิเลสมาก แล้วยังอ้างว่าเห็นโน่นรู้นี่ เราก็รู้ว่าความน่าเชื่อถือค่อนข้างต่ำ

ถ้าจิตของผู้หนึ่งตั้งมั่น สงบ แจ่มใส ค่อนข้างสะอาดและมีกิเลสน้อย คำพูดมีระเบียบ สมเหตุสมผล มีตรรกะแน่นหนา เราก็รู้ว่าความน่าเชื่อถือค่อนข้างสูง

เรื่องนี้ไม่แปลก ในพระไตรปิฎกบาลี เราเห็นพระพุทธเจ้า พระสงฆ์ และคฤหัสถ์ชาวพุทธแสดงความสามารถเหนือมนุษย์อยู่ทั่วไป แม้ในยุคปัจจุบันก็ยังมีพระและพุทธศาสนิกชนจำนวนมากที่มีความสามารถเหล่านี้

**【อิทธิวิธี】**

เกี่ยวกับอิทธิวิธี ท่านทีปามาชาวอินเดียผู้ล่วงลับไปแล้ว ก็มีผู้กล่าวว่ามีพลังเช่นนี้

หลวงปู่แว่นผู้ล่วงลับก็มีเรื่องฮือฮาที่ขึ้นหน้าหนังสือพิมพ์ แพทย์ผู้เคยตรวจร่างกายหลวงพ่อเขียนไว้ว่า:

「เรื่องเป็นอย่างนี้: นักบินกองทัพอากาศไทยคนหนึ่งขับเครื่องบิน—ไม่ทราบว่าสูงเท่าไร แต่อยู่ในกลุ่มเมฆ ทันใดนั้นเขาเห็นพระรูปหนึ่งนั่งสมาธิอยู่นอกห้องนักบิน ใช่ เขาคิดว่าแปลก เมื่อกลับเชียงใหม่แล้วเล่าให้คนอื่นฟัง แต่ไม่มีใครรู้ว่าเป็นใคร เขาใส่ใจและมั่นใจว่าไม่ใช่ภาพหลอน จึงเอาแผนที่มาดูว่าบินผ่านที่ไหน คำนวณแล้วว่าน่าจะอยู่เหนือดอยแม่ปั๋ง จึงไปถามชาวบ้าน ชาวบ้านบอกว่าผู้ที่เคารพนับถือที่สุดคือหลวงพ่อแว่น จึงต้องเป็นท่าน นอกจากนั้นพวกเขาก็รู้ว่าหลวงพ่อแว่นนั่งสมาธิบ่อย ซึ่งตัวมันเองก็ผิดปกติพอแล้ว

นักบินกลับเชียงใหม่เล่าสิ่งที่ได้ยินมา ไม่รู้ได้อย่างไรเรื่องนี้ขึ้นหนังสือพิมพ์ จากนั้นหลวงพ่อแว่นมีชื่อเสียงทั่วประเทศไทย พระมหากษัตริย์ก็เสด็จไปเฝ้า ทุกวันมีรถบรรทุกคนมาไหว้แทบทุกที่ซื้อโปสเตอร์และเหรียญที่มีรูปท่านได้…

แพทย์อีกท่านสงสัยเรื่อง ‘พระในเมฆ’ ของนักบินกองทัพอากาศมาตลอด ขณะตรวจหลวงพ่อแว่นจึงถามว่า บนฟ้าที่ลอยอยู่นั้นเป็นท่านจริงหรือ

รู้ไหมว่าหลวงพ่อแว่นตอบอย่างไร น่าขันมาก ท่านไม่ขยับ ไม่แสดงอารมณ์ แม้แต่ลืมตาตอบก็ไม่ เพียงริมฝีปากขยับเล็กน้อย ด้วยเสียงชราเบาบางแต่คมว่า:

『How bor ben nok.』（『นึกว่าเป็นนกหรือ』）」

ในสมัยพุทธกาล พระพุทธเจ้าทรงบัญญัติสิกขาบทห้ามภิกษุแสดงอิทธิปาฏิหาริย์เช่นนี้แก่คฤหัสถ์ ผู้ต้องอาบัติทุกกฏ อรรถกถาอธิบายว่าที่ห้ามคือการแสดงอิทธิวิธี แต่การอธิษฐานอิทธิไม่ห้าม (วินัยปิฎก จุลลวรรค ขันธกะว่าด้วยเรื่องเล็กน้อย)

**【ทิพโสต ทิพจักขุ】**

ทิพโสตและทิพจักขุไม่ใช่เรื่องแปลกประหลาด เป็นเรื่องธรรมดา ผู้สนใจอ่านชีวประวัติพระอาจารย์มั่น ซึ่งคนไทยร่วมสมัยยอมรับกันว่าเป็นพระอรหันต์ที่มรณภาพแล้ว

อ่านชีวประวัติแม่ชีแก้วก็ได้ หลังจากมรณภาพแล้ว คนไทยจำนวนมากยอมรับว่าท่านเป็นพระอรหันต์หญิง

หลวงพ่อฤๅษีลิงดำผู้ล่วงลับก็มีเรื่องน่าสนใจมากมาย รวมทั้งการติดต่อกับภูตผีต่าง ๆ

นักแสดงไทยชื่อดัง ปีเตอร์ ทองชัย เคยถูกสัมภาษณ์ในรายการไทยว่า:

**พิธีกร:** 

เมื่อพบหลวงพ่อฤๅษีลิงดำ ท่านรู้สึกอย่างไร

**ปีเตอร์ ทองชัย:** 

ตอนนั้นยังเล็กมาก ประมาณสิบหรือสิบเอ็ดขวบ 

คืนหนึ่งดึก ๆ แม่ปลุกขึ้นมาบอกว่าจะพาออกไปไหว้พระเกจิ 

ตอนนั้นราวสี่ทุ่มถึงห้าทุ่ม เรื่องนี้ไม่ได้วางแผนล่วงหน้า ไม่ได้นัดหมายไว้ แต่เกิดขึ้นกะทันหัน

ไปถึงแล้วยังไม่รู้ว่าจะพบใคร เป็นบ้านศิษย์ ท่านพักอยู่ชั่วคราว 

ไปถึงแล้วจึงรู้ว่าพระเกจินั้นคือหลวงพ่อฤๅษีลิงดำ

ผมกับแม่นั่งรอ ไม่มีคนอื่น แม่กราบตามปกติ แล้วบอกผมว่า 

「เข้าไปกราบใกล้ ๆ กราบให้ตั้งใจ จริงจัง」

กราบเสร็จ ท่านมองผมแล้วถาม:

**หลวงพ่อฤๅษีลิงดำ:** 

「อยากได้อะไร」

ตอนนั้นผมเริ่มเป็นนักแสดงแล้ว เป็นนักแสดงเด็ก 

กำลังถ่ายละครเด็กเรื่องประมาณ จดหมายจากเมืองไทย 

ปีนั้นเรื่องนั้นถูกเสนอชื่อชิงรางวัลดาราเด็กยอดเยี่ยม

ท่านถามว่าอยากได้อะไร ผมจึงตอบ:

**ปีเตอร์วัยเด็ก:** 

「อยากได้รางวัลตุ๊กตาทอง」

ถ้วยรางวัลตอนนั้นเรียกว่าตุ๊กตาทองจริง ๆ 

มือถือพาน ท่านพยักหน้าแล้วว่า 

「เอามือกางออก」 

ราวกับจะให้อะไร

ผมยื่นมือทั้งสอง 

เมื่อกางฝ่ามือ— 

ถ้วยรางวัลตุ๊กตาทองปรากฏบนฝ่ามือ!

ท่านไม่ได้หยิบจากย่ามหรือจากที่ไหน 

พูดง่าย ๆ คือ 「เนรมิต」 ขึ้นมา 

มันปรากฏบนฝ่ามือเช่นนั้น

ตอนนั้นยังเป็นเด็ก ทั้งตัวตะลึง ไม่เคยคิดว่าโลกนี้จะเกิดเรื่องแบบนี้

ต่อมาเอาถ้วยตุ๊กตาทองเล็ก ๆ ให้แม่เก็บ 

ประมาณสองสัปดาห์ต่อมามีพิธีมอบรางวัลอย่างเป็นทางการ 

ผลคือ—ผมได้รางวัลจริง

**【ปุพเพนิวาสานุสติ】**

การระลึกชาติก่อนก็เป็นเรื่องธรรมดามาก วิธีการของพระอาจารย์ปะอ๋อก สอนผู้ปฏิบัติให้ใช้กำลังสมาธิพิจารณาจิตและรูปของชาติก่อนและชาติหน้า แล้วเชื่อมด้วยปฏิจจสมุปบาทสิบสองข้อตามที่พระพุทธเจ้าทรงสอน แล้วจึงเจริญวิปัสสนา พิจารณาความไม่เที่ยง ทุกข์ อนัตตา เพื่อวางความยึดมั่น

ภิกษุณีและโยมที่บรรณาธิการรู้จักบางท่านก็เห็นชาติก่อนและชาติหน้าของตนเอง

จิตแพทย์ชาวเกาหลี ฮย็อนซู จ็อน ก็ปฏิบัติตามแนวปะอ๋อก อ่านหนังสือ *Samatha, Jhana, and Vipassana* ของท่านได้ว่าเห็นอะไรขณะฝึกในส่วนนี้

อย่างไรก็ตาม การดูชาติก่อนชาติหน้าไม่ใช่ขั้นตอนจำเป็นเพื่อพ้นทุกข์และตรัสรู้ ในสมัยพุทธกาล พระอรหันต์บางรูปเป็นปัญญาวิมุตติ ไม่จำเป็นต้องมีอภิญญา (สํ.นิ. ๘.๗)

**【เจโตปริยญาณ】**

เจโตปริยญาณก็ไม่ใช่เรื่องแปลก

ฟังธรรมเทศนาวันหยุดสุดสัปดาห์ของหลวงพ่อปราโมทย์ แล้วสังเกตช่วงท้ายที่ท่านตรวจความก้าวหน้าในการปฏิบัติ 

บรรณาธิการไม่ได้พูดอะไรเพิ่ม หลวงพ่อเองก็บอกว่าเก่งแต่ดูหน้าเท่านั้น~

ฟังธรรมของศิษย์คฤหัสถ์หลวงพ่อปราโมทย์ เช่น พระอาจารย์ประสาน พระอาจารย์นะ เป็นต้น ก็ได้ นานมาแล้วบรรณาธิการเคยให้พระอาจารย์นะตรวจความก้าวหน้า ขณะนั้นบรรณาธิการกำลังบริกรรมในใจเพื่อเจริญสมาธิ แล้วพระอาจารย์นะที่ไทยถามผ่านหน้าจอว่า 『กรรมฐานเป็นบริกรรมหรือ』 จากนั้นภาวะจิตทุกอย่างของบรรณาธิการท่านก็บอกได้แล้วให้คำแนะนำ—ซึ่งบรรณาธิการไม่ได้บอกท่านเลย

**【การรู้อนาคต】**

หลายปีก่อนบรรณาธิการไปเยี่ยมพระเกจิในไทย และเชื่อว่าอาจารย์ท่านหนึ่งเป็นพระอรหันต์ จึงเตรียมคำถามมากมายไปถาม พอพบกันครั้งแรก ท่านพูดทันทีว่า 『เตรียมคำถามมาหลายข้อจะมาถามอาจารย์ว่ะ』

ไม่กี่ปีก่อนอาจารย์ท่านนั้นบอกอาจารย์อีกท่านว่า บรรณาธิการถูกกรรมดื่มสุราในชาติก่อนปิดกั้น จึงไม่มีสติ เมื่อกรรมนั้นผ่านไป ปัญญาจะเปิดและเข้าฌานได้

ตรงทุกอย่าง 

นี่คือฝีมือจริง

**【อาสวักขยญาณ】**

อาสวักขยญาณเป็นของพุทธศาสนาโดยเฉพาะ มีแต่คำสอนของพระพุทธเจ้าเท่านั้นที่ทำให้บุคคลถอนกิเลสและความทุกข์ทางจิตทั้งหมดจนเป็นพระอรหันต์ได้

นอกจากอาสวักขยญาณแล้ว อภิญญาอื่นเป็นของร่วมกับเดียรถีย์

**【เดียรถีย์ก็มีอภิญญาได้】**

บรรณาธิการเคยรู้จักกลุ่มอภิญญาทีมหนึ่ง

คนหนึ่งเป็นเต๋า เป็นช่างแต่งหน้า 

อีกสองคนเป็นสามีภรรยา สามีเป็นชาวทิเบตพุทธ ทำงานวิศวกรหรือซ่อมบำรุง ภรรยาเป็นคริสเตียนเคร่งครัด พยาบาลวิชาชีพ

ทั้งสามมีอภิญญา แต่เป็นคนปกติ ไม่ใช่ผู้ป่วยจิตเวช

ทั้งสามร่วมกันดูชาติก่อนของบรรณาธิการ ความสามารถต่างกัน คู่สามีภรรยาเห็นไม่มาก ส่วนสาวกเต๋าเห็นชาติก่อนของบรรณาธิการจำนวนมาก แล้วมาเล่าให้กันฟัง สิ่งที่เห็นสอดคล้องกัน และสาวกเต๋าเห็นมากกว่า ไกลกว่า จึงเติมช่องว่างความรู้ให้คู่สามีภรรยาได้ พระพุทธเจ้าตรัสว่าเดียรถีย์เหล่านี้เห็นการเวียนว่ายของบุคคลได้มากที่สุดสี่สิบกัปเท่านั้น (ที.นิ. ๑) ส่วนพระพุทธเจ้าเองเห็นอดีตและอนาคตได้ไม่มีที่สิ้นสุด เพราะทรงมีสัพพัญญุตญาณ (ปฏิสัมภิทามรรค)

ทั้งสามเห็นผีและอ่านข้อมูลกับภาวะจิตของบุคคลได้ 

ต่อหน้าพวกเขาไม่มีอะไรเป็นความลับ ด้านมืดในใจใครก็ถูกเปิดเผย ความลับในใจใครพวกเขาก็พูดได้และถูกต้อง

พยาบาลหญิงเพราะเห็นผีจึงมีเรื่องน่าสนใจหลายครั้ง เช่น ครั้งหนึ่งในหอผู้ป่วยเห็นนายนิรยบาลปรากฏข้างผู้ป่วยคนหนึ่ง จึงรู้ว่าผู้ป่วยใกล้ตาย จริงอย่างนั้น เมื่อเดินไปสัญญาณชีพกำลังหาย ต้องช่วยชีวิต เธอดำเนินการช่วยทันที

แต่คนมีอภิญญาเหล่านี้ย่อมไม่ไปบอกใครทั่ว ๆ ไป ทำไม? คนอื่นจะคิดว่าตนเป็นผู้ป่วยจิตเวชเท่านั้น

อภิญญาของสาวกเต๋าเก่งที่สุดในสามคน เพราะจิตมีนิวรณ์ห้าไม่มาก ปัญญาจึงสูง ความคิดรวดเร็วฉับไว และพูดเป็นระบบ

พระพุทธเจ้าตรัสว่านิวรณ์ห้า (๑. กามฉันทะ ๒. พยาบาท ๓. อุทธัจจกุกกุจจะ ๔. ถีนมิทธะ ๕. วิจิกิจฉา) คือตัวการบดบังปัญญา (อง.นิ. ๕.๕๑) อภิญญาก็ไม่มีอะไรพิเศษ เป็นเพียงอภิญญา—ความรู้ขั้นสูงเท่านั้น

นอกจากสมาธิแล้ว วิสุทธิมรรคยังกล่าวถึงเหตุอื่นที่ทำให้อภิญญาเกิด

เช่น บุญวโตอิทธิ อิทธิที่เกิดจากบุญ 

กรรมวิปากชอิทธิ เช่น เทวดาและยักษ์บางตนบินได้เอง 

วิชชามยอิทธิ เช่น วิชาหรือคาถาบางอย่าง

**【อภิญญาไม่ได้พิสูจน์อะไร】**

แต่ขออย่าหลงอภิญญา

เราเห็นว่าเดียรถีย์ก็มีอภิญญาได้ ในสมัยพุทธกาล เทวทัตก็เคยได้อิทธิ แปลงเป็นเด็กมีงูพันตัวไปปรากฏบนตักพระเจ้าอชาตศัตรูเมื่อยังเป็นเจ้าชาย เพื่อขู่และดึงตัวไว้

ต่อมายุยงให้อชาตศัตรูฆ่าพ่อแย่งราชสมบัติ ตนเองมุ่งทำสังฆเภท เมื่อจิตคิดว่า 『เราจะปกครองสงฆ์』 อิทธิทั้งหมดก็หายทันที (จุลลวรรค ขันธกะว่าด้วยสังฆเภท) ทั้งสองต่อมาตกนรกเพราะกรรมชั่วของตน

มีอภิญญายังเป็นปุถุชนได้—ศีลธรรมไม่ได้รับประกัน ชาติหน้าไม่ได้รับประกัน

จะพ้นความเป็นปุถุชนได้อย่างไร

พระพุทธเจ้าตรัสว่า ผู้ใดสามารถ **เชื่อมั่น** หรือ **ยอมรับหลังพิจารณาด้วยปัญญาในระดับหนึ่ง** ในหลักต่อไปนี้ ผู้นั้นพ้นความเป็นปุถุชนทันที กลายเป็นสัทธานุสารีหรือธัมมานุสารี จะไม่ทำกรรมหนักที่นำไปสู่นรก เปรต สัตว์เดรัจฉาน และจะไม่ตายโดยยังไม่บรรลุโสดาบัน (คือปิดประตูอบายแล้วในชาตินี้)

หลักนั้นคืออะไร ฟังให้ดี:

กายไม่เที่ยง: ตาขยับตลอด เยื่อหูสั่นตลอด ตัวรับกลิ่นในจมูกรับและปล่อยโมเลกุลกลิ่นตลอด ลิ้นขยับตลอด มือเท้าขยับตลอด

จิตก็ไม่เที่ยง: จิตคือกระแสแห่งการรู้ มันเกิดดับอยู่เสมอในขณะรู้วัตถุต่าง ๆ เช่น รูป เสียง กลิ่น รส โผฏฐัพพะ เวทนา ความจำ ความคิด แม้แต่การรู้ตัวเอง (สํ.นิ. ๒๕.๑)

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### Vietnamese

Đức Phật dạy sáu loại thần thông (abhiññā):

1. **Thần túc thông** (biến hóa): ví dụ ẩn thân, phân thân, xuyên tường, bay hoặc đi trên không, chìm nổi trong đất như trong nước, hiện thân đến Phạm thiên giới…

2. **Thiên nhĩ thông**: nghe được tiếng của chư thiên và loài người, xa gần.

3. **Th他心通**: biết trạng thái tâm và ý nghĩ của người khác.

4. **Túc mạng thông**: nhớ lại chi tiết các đời quá khứ.

5. **Thiên nhãn thông**: thấy sự vận hành của nghiệp—một người đã tạo nghiệp gì, sau khi chết sẽ tái sinh nơi nào.

6. **Lậu tận thông**: sau khi như thật biết Tứ Thánh Đế, đoạn tận mọi phiền não và khổ đau tinh thần, chấm dứt luân hồi.

Tất cả thần thông Đức Phật dạy đều phải dựa trên thiền định. Điều kiện tiên quyết là tâm phải tập trung, trong sạch, thanh tịnh, không ô nhiễm, nhu nhuyến, thích hợp cho công việc, an trú, không dao động (DN 2).

Nếu thấy người tâm rất tán loạn, nói năng không mạch lạc, vô lý, hỗn loạn, nhiều phiền não, rồi tự xưng thấy cái này biết cái kia, thì ta biết độ tin cậy của họ thấp.

Nếu tâm người ấy rất tập trung, bình lặng, tỉnh táo, tương đối trong sạch và ít phiền não, lời nói có đầu có đuôi, hợp tình hợp lý, logic chặt chẽ, thì độ tin cậy cao hơn.

Đây không phải chuyện lạ. Trong Tam tạng Pali, ta thấy Đức Phật, Tăng chúng và cư sĩ Phật tử thường xuyên thể hiện những năng lực siêu phàm. Ngay cả ngày nay vẫn có nhiều tăng sĩ và Phật tử có những năng lực này.

**【Thần túc thông】**

Về thần túc thông, vị thầy Ấn Độ Dipa Ma đã viên tịch được cho là cũng có năng lực này.

Luang Pu Waen đã viên tịch cũng có chuyện gây chấn động lên báo. Một bác sĩ từng khám cho Ngài viết:

「Chuyện như thế này: Một phi công Không quân Hoàng gia Thái lái máy bay—không rõ cao bao nhiêu, miễn là trong tầng mây. Bỗng ông thấy một vị sư ngồi thiền bên ngoài buồng lái. Đúng vậy, ông thấy kỳ lạ. Về Chiang Mai kể lại nhưng không ai biết là ai. Ông lo lắng và tin chắc không phải ảo giác, lấy bản đồ xem đã bay qua đâu, tính ra lúc đó phải ở trên Doi Mae Pang. Ông đến hỏi dân làng. Họ nói người họ kính trọng nhất là Luang Por Waen, chắc chắn là Ngài. Họ cũng biết Ngài thường thiền định, điều đó đã đủ bất thường.

Phi công về Chiang Mai kể lại. Không hiểu sao chuyện lên báo. Từ đó Luang Por Waen nổi tiếng khắp Thái. Nhà vua cũng đến gặp. Mỗi ngày từng đoàn xe người đến lễ. Gần như everywhere đều mua được poster và huy chương in hình Ngài…

Một bác sĩ khác luôn tò mò chuyện ‘nhà sư trên mây’. Khi khám Luang Por Waen, ông hỏi: Có phải thật là Ngài đang trôi trên trời không.

Bạn biết Ngài trả lời thế nào không? Rất buồn cười. Ngài không nhúc nhích, không lộ cảm xúc, thậm chí không mở mắt. Môi chỉ khẽ động, bằng giọng già nua, rất nhẹ nhưng sắc bén:

『How bor ben nok.』（『Anh tưởng tôi là chim à?』）」

Đức Phật đã chế định giới cấm Tỳ-kheo thị hiện thần thông siêu nhân cho cư sĩ; phạm tội đột-kiết-la. Sớ giải rằng điều bị cấm là thị hiện biến hóa thần thông, còn quyết ý thần thông thì không bị cấm (Luật tạng, Tiểu phẩm).

**【Thiên nhĩ thông, Thiên nhãn thông】**

Thiên nhĩ và thiên nhãn không phải chuyện kỳ quái, rất phổ biến. Có thể đọc *Tiểu sử Ajahn Mun*, vị được Thái Lan đương đại công nhận là A-la-hán đã viên tịch.

Cũng có thể đọc *Tiểu sử Mae Chee Kaew*; sau khi viên tịch, nhiều người Thái công nhận bà là nữ A-la-hán.

Luang Por Lersi Lingdam đã viên tịch cũng có nhiều chuyện thú vị, gồm tương tác với các linh thể.

Diễn viên nổi tiếng Thái Pete Thongchua từng được phỏng vấn:

**Người dẫn:** 

Khi gặp Luang Por Lersi Lingdam, anh cảm thấy thế nào?

**Pete Thongchua:** 

Lúc đó tôi còn nhỏ, khoảng mười hay mười một tuổi. 

Một đêm khuya mẹ đột nhiên gọi dậy, nói đưa đi lễ một vị cao tăng. 

Khoảng mười đến mười một giờ đêm. Việc này hoàn toàn không nằm trong kế hoạch, rất đột ngột.

Đến nơi tôi còn chưa biết gặp ai. Đó là nhà đệ tử, thầy tạm trú. 

Đến nơi mới biết vị cao tăng là Luang Por Lersi Lingdam.

Tôi và mẹ ngồi chờ, không có ai khác. Mẹ đảnh lễ như thường, rồi bảo tôi: 

「Lại gần lễ thầy, lễ cho nghiêm túc, chuyên tâm.」

Lễ xong, thầy nhìn tôi rồi hỏi:

**Luang Por Lersi Lingdam:** 

「Con muốn gì?」

Lúc đó tôi đã bắt đầu đóng phim, là diễn viên nhí. 

Đang quay một bộ phim truyền hình thiếu nhi, hình như *Jotmai Jak Muang Thai*. 

Năm đó bộ phim được đề cử giải Diễn viên nhí xuất sắc.

Thầy hỏi muốn gì, tôi đáp:

**Pete nhỏ:** 

「Con muốn giải Búp bê Vàng!」

Cúp giải lúc đó đúng là gọi “Búp bê Vàng”. 

Tôi đang cầm mâm cúng. Thầy gật đầu nói: 

「Lại đây, xòe tay ra.」 

Như sắp đưa gì đó.

Tôi đưa hai tay. 

Khi mở lòng bàn tay— 

một chiếc cúp Búp bê Vàng xuất hiện trên tay!

Thầy không lấy từ túi tăng hay từ đâu cả. 

Nói dân dã là “biến ra”. 

Nó hiện ngay trên lòng bàn tay.

Lúc đó còn trẻ con, tôi sững sờ, thấy quá kỳ diệu. 

Chưa từng nghĩ trên đời có chuyện như vậy.

Sau đó tôi đưa chiếc cúp nhỏ cho mẹ giữ. 

Khoảng hai tuần sau lễ trao giải chính thức. 

Kết quả—tôi thật sự đoạt giải.

**【Túc mạng thông】**

Túc mạng thông cũng rất phổ biến. Pháp của Thiền sư Pa-Auk hướng dẫn hành giả trên nền định lực quán sát danh sắc đời quá khứ và vị lai, rồi dùng mười hai nhân duyên Đức Phật dạy để xuyên suốt. Sau đó mới tu quán: quán vô thường, khổ, vô ngã để buông chấp.

Một số ni sư và đạo hữu mà biên tập quen cũng thấy đời quá khứ, vị lai của mình.

Bác sĩ tâm thần Hàn Quốc Hyunsoo Jeon cũng tu pháp Pa-Auk. Có thể đọc sách *Samatha, Jhana, and Vipassana* của ông để xem ông thấy gì khi tu phần này.

Tuy nhiên, để giải thoát mọi khổ đau và giác ngộ, bước xem quá khứ vị lai không bắt buộc. Thời Đức Phật, một số A-la-hán chỉ là “tuệ giải thoát”, không nhất thiết có thần thông (SN 8.7).

**【Th他心通】**

Th他心通 cũng không phải chuyện lạ.

Có thể nghe pháp thoại cuối tuần của Luang Por Pramote, chú ý đoạn cuối Ngài kiểm tra tiến độ thiền của Phật tử. 

Biên tập không nói gì thêm—Ngài cũng bảo chỉ giỏi nhìn mặt thôi~

Cũng có thể nghe pháp của cư sĩ đệ tử Ngài như Ajahn Pasan, Ajahn Na. Lâu trước biên tập từng nhờ Ajahn Na kiểm tra tiến độ; lúc đó đang niệm thầm để tu định, rồi Ajahn Na ở Thái hỏi qua màn hình: “Đề mục của con có phải niệm thầm không?” Sau đó mọi trạng thái tâm của biên tập Ngài đều nói được và hướng dẫn—mà biên tập không hề nói.

**【Tri kiến tương lai】**

Nhiều năm trước biên tập đến Thái thăm các vị cao tăng, tin một vị là A-la-hán nên chuẩn bị nhiều câu hỏi. Mới gặp lần đầu, vừa gặp Ngài đã nói: “Con chuẩn bị nhiều câu hỏi sang Thái hỏi thầy wor.”

Vài năm trước vị Ajahn đó nói với một vị khác rằng biên tập bị nghiệp uống rượu đời trước chướng ngại nên thiếu chánh niệm; khi nghiệp ấy qua, trí tuệ sẽ mở và vào được thiền na.

Trúng hết. 

Đó mới là thực lực.

**【Lậu tận thông】**

Lậu tận thông là độc quyền của Phật giáo. Chỉ giáo pháp Đức Phật mới giúp người đoạn tận mọi phiền não và khổ đau tinh thần, thành A-la-hán.

Ngoài lậu tận thông, các thần thông khác là cộng ngoại đạo.

**【Ngoại đạo cũng có thần thông】**

Biên tập từng biết một “đội thần thông”.

Một người theo Đạo giáo, là thợ trang điểm. 

Hai người kia là vợ chồng: chồng theo Phật giáo Tây Tạng, làm kỹ sư hoặc sửa chữa; vợ là tín đồ Cơ Đốc nhiệt thành, y tá có giấy phép.

Cả ba đều có thần thông, nhưng là người bình thường, không phải bệnh tâm thần.

Ba người cùng nghiên cứu đời quá khứ của biên tập. Năng lực khác nhau: vợ chồng thấy không nhiều, còn người Đạo giáo thấy rất nhiều đời quá khứ của biên tập. Rồi họ kể cho nhau. Điều họ thấy đều khớp, và vì người Đạo giáo thấy nhiều hơn, xa hơn nên bổ sung chỗ thiếu cho vợ chồng. Đức Phật nói những người ngoại đạo này nhiều nhất chỉ thấy được bốn mươi đại kiếp luân hồi của một người (DN 1), còn chính Đức Phật thấy quá khứ vị lai vô hạn vì Ngài có Nhất thiết trí (*Vô ngại giải đạo*).

Cả ba đều thấy quỷ thần, đọc được thông tin và trạng thái tâm của người. 

Trước mặt họ không có bí mật nào; mặt tối trong tâm ai cũng bị phơi bày, bí mật trong lòng ai họ cũng nói đúng.

Nữ y tá vì thấy quỷ thần nên có nhiều chuyện thú vị. Một lần trong phòng bệnh đột nhiên thấy ngục tốt địa ngục hiện bên một bệnh nhân, biết người ấy sắp chết. Quả nhiên khi đến, dấu hiệu sinh tồn đang mất, cần cấp cứu. Cô lập tức hành động cứu.

Nhưng người có thần thông dĩ nhiên không đi kể khắp nơi. Vì sao? Người khác chỉ nghĩ mình bị bệnh tâm thần.

Thần thông của người Đạo giáo mạnh nhất trong ba người. Vì sao? Tâm cô ít năm triền cái nên trí tuệ đặc biệt cao, suy nghĩ nhanh nhạy, đồng thời nói năng có mạch lạc.

Đức Phật nói năm triền cái (1. dục tham 2. sân 3. trạo hối 4. hôn trầm thùy miên 5. nghi) chính là thủ phạm che lấp trí tuệ (AN 5.51). Thần thông chẳng có gì đặc biệt, chỉ là *abhiññā*—trí tuệ bậc cao thôi.

Ngoài thiền định, *Thanh Tịnh Đạo* còn nêu nguyên nhân khác khiến thần thông xuất hiện.

Ví dụ phúc báo thần biến (*puññavato-iddhi*): thần thông hiện vì phước. 

Nghiệp báo sanh thần biến (*kamma-vipākajā-iddhi*): như chư thiên và một số dạ-xoa vốn biết bay. 

Thần thông do chú thuật (*vijjāmaya-iddhi*): như một số đạo thuật, pháp thuật.

**【Thần thông không chứng minh điều gì】**

Nhưng đừng bị mê hoặc bởi thần thông.

Ta thấy ngoại đạo vẫn có thần thông. Thời Đức Phật, Đề-bà-đạt-đa cũng từng đắc thần thông, hóa thành đồng tử quấn rắn hiện trên đầu gối Thái tử A-xà-thế để hù dọa và lôi kéo.

Sau đó xúi A-xà-thế giết cha đoạt ngôi, mình thì nỗ lực phá Tăng. Khi khởi niệm “Ta sẽ thống lãnh Tăng đoàn”, mọi thần thông liền mất (*Tiểu phẩm*, phẩm Phá Tăng). Cả hai sau đó đều đọa địa ngục vì nghiệp ác của mình.

Có thần thông vẫn có thể là phàm phu—đức hạnh không được bảo đảm, đời sau không được bảo đảm.

Làm sao thoát thân phận phàm phu?

Đức Phật nói bất kỳ ai có thể **tin chắc** hoặc **chấp nhận sau khi suy xét bằng trí tuệ ở mức độ nhất định** nguyên lý sau đây, ngay lúc đó liền thoát thân phận phàm phu, trở thành tùy tín hành hoặc tùy pháp hành. Người ấy không thể tạo những nghiệp nặng dẫn đến địa ngục, ngạ quỷ, súc sanh, và không thể chết mà chưa chứng Sơ quả (tức ngay đời này đã đóng cửa ác đạo).

Nguyên lý ấy là gì? Hãy lắng nghe:

Thân là vô thường: mắt không ngừng chuyển động, màng nhĩ không ngừng rung, thụ thể khứu giác trong mũi không ngừng nhận và thải phân tử mùi, lưỡi không ngừng động, tay chân không ngừng động.

Tâm cũng vô thường: tâm là dòng nhận biết của chúng ta, nó không ngừng sinh diệt trong khi nhận biết các đối tượng khác nhau—sắc, thanh, hương, vị, xúc, thọ, ký ức, tư tưởng, thậm chí chính sự nhận biết (SN 25.1).

### 繁體中文

**奇蹟：龍婆呂西靈丹（Luang Por Ruesi Ling Dam）賜予彼得·通猜「金娃娃獎」**

受訪者：彼得·通猜（Pete Thongchua）  

節目：《真男人》（Khotman），主持人：曼哥（Man）

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**曼哥：**  

見到龍婆呂西靈丹時，您有什麼感受？

**彼得·通猜：**  

那時我還很小，大概十歲或十一歲。  

有一天深夜，媽媽突然把我叫起來，說要帶我出門，去拜見一位高僧。  

當時已經晚上十點到十一點左右。這件事完全不在計畫之中，不是事先說好今天要去，而是非常突然。

到了之後，我還不知道要見的是誰。那是一位弟子的家，師父當時暫時在那裡住宿。  

到了之後我才知道，那位高僧就是龍婆呂西靈丹。

我和媽媽坐在那裡等候，現場沒有其他人。媽媽照常向師父頂禮，然後對我說：  

「靠近一點拜師父，要認真、專心地拜。」

我拜完之後，師父看著我，然後問：

---

**龍婆呂西靈丹：**  

「你想要什麼？」

---

那時我已經開始當演員了，是兒童演員。  

當時我正在拍攝一部兒童電視劇，好像叫《來自泰國的信》（Jotmai Jak Muang Thai）之類的作品。  

剛好那一年，那部劇被提名參加優秀兒童演員獎的評選。

師父問我想要什麼，於是我回答：

---

**年幼的彼得：**  

「我想得到金娃娃獎！」

---

當時那個獎項的獎盃，確實就叫「金娃娃獎」。  

那時我手裡拿著一個供盤。師父點了點頭，說：  

「來，把手攤開。」  

好像準備給我什麼東西。

於是我伸出雙手。  

當我張開手掌的時候——  

我的手上竟然出現了一座「金娃娃獎」獎盃！

師父並沒有從僧袋裡拿出來，也不是從任何地方取出來的。  

如果用最通俗的話來說，就是：「變出來的。」  

它就這樣出現在我的手掌上。

當時我還是個孩子，整個人都驚呆了，覺得太不可思議了。  

我從來沒有想過，這個世界上會發生這樣的事情。

後來，我把那座小金娃娃獎盃交給媽媽保管。  

大約兩個星期之後，正式舉行頒獎典禮。  

結果——我真的獲獎了。

---

**說明**  

這裡所說的「金娃娃獎」（ตุ๊กตาทอง，Tukkata Thong），是泰國過去頗具影響力的影視表演獎項。  

根據彼得·通猜的回憶，他當時向龍婆呂西靈丹表示希望獲得金娃娃獎，而在約兩週後舉行的頒獎典禮上，他確實獲得了該獎項。

**來源：** YouTube 頻道《真男人》（Khotman，主持人曼哥）採訪內容整理轉錄。  

**註：** 以上內容為彼得·通猜在訪談中講述的個人經歷與回憶。

---

### English

**Miracle: Luang Por Ruesi Ling Dam Bestows the “Golden Doll Award” upon Pete Thongchua**

Interviewee: Pete Thongchua  

Program: *Khotman* (“Real Man”), Host: Man

---

**Man:**  

How did you feel when you met Luang Por Ruesi Ling Dam?

**Pete Thongchua:**  

I was still very young then—about ten or eleven.  

One night, late at night, my mother suddenly woke me and said we were going out to pay respects to a monk.  

It was already around 10 or 11 p.m. It wasn’t planned at all. No one had said, “Today we’re going.” It was completely sudden.

When we arrived, I still didn’t know who we were going to see. It was a disciple’s house, where the master was staying temporarily.  

Only after we got there did I learn that the monk was Luang Por Ruesi Ling Dam.

My mother and I sat and waited. There was no one else there. My mother paid respects as usual, then said to me:  

“Go closer and bow to the master. Bow properly, with full sincerity.”

After I bowed, the master looked at me and asked:

---

**Luang Por Ruesi Ling Dam:**  

“What do you want?”

---

At that time I had already started acting—as a child actor.  

I was shooting a children’s series, something like *Jotmai Jak Muang Thai* (“A Letter from Thailand”).  

That year, the series had been nominated for an outstanding young actor award.

When the master asked what I wanted, I said:

---

**Young Pete:**  

“I want the Golden Doll Award!”

---

That trophy really was called the Golden Doll Award.  

I was holding an offering tray. The master nodded and said:  

“Come, open your hands.”  

It seemed he was about to give me something.

So I held out both hands.  

When I opened my palms—  

a Golden Doll Award trophy appeared in my hands!

He did not take it out of his monk’s bag, and it did not come from anywhere else.  

In plain words: he “manifested” it.  

It was simply there in my palms.

I was still a child. I was stunned. It felt unbelievable.  

I had never imagined that something like this could happen in the world.

Afterward, I gave the little Golden Doll trophy to my mother to keep.  

About two weeks later, the official awards ceremony was held.  

And—I really won.

---

**Note**  

The “Golden Doll Award” (*Tukkata Thong*) was a well-known Thai film and television acting award of that era.  

According to Pete Thongchua’s recollection, he told Luang Por Ruesi Ling Dam that he wished to receive it, and about two weeks later, at the ceremony, he did.

**Source:** Transcript from an interview on the YouTube channel *Khotman* (Host: Man).  

**Disclaimer:** The above is Pete Thongchua’s personal account as told in the interview.

---

### ภาษาไทย

**เรื่อง : อัศจรรย์ หลวงพ่อฤๅษีลิงดำให้ตุ๊กตาทอง คุณพีท ทองเจือ**

สัมภาษณ์ คุณพีท ทองเจือ  

ช่อง : โคตรแมน (พี่แมน)

---

**คุณแมน :**  

ได้พบหลวงพ่อฤๅษีลิงดำ รู้สึกยังไงบ้างครับ?

**คุณพีท ทองเจือ :**  

ตอนนั้นผมยังเด็กมาก น่าจะประมาณ 10 หรือ 11 ขวบ  

มีกลางดึกคืนหนึ่ง คุณแม่เรียกผมขึ้นมา บอกว่าออกจากบ้านกัน จะพาไปกราบพระองค์หนึ่ง  

ตอนนั้นประมาณสี่-ห้าทุ่มแล้ว มันไม่อยู่ในแผน ไม่ใช่บอกไว้ล่วงหน้าว่าวันนี้จะไป เป็นเรื่องกะทันหันมาก

ไปถึงแล้วก็ยังไม่ทราบว่าเป็นใคร เป็นบ้านลูกศิษย์ที่ท่านไปจำวัดอยู่ชั่วคราว  

ไปถึงแล้วถึงทราบว่าท่านคือหลวงพ่อฤๅษีลิงดำ

นั่งรอ ไม่มีใครเลย มีแค่คุณแม่กับผม  

คุณแม่กราบท่านตามปกติ แล้วบอกว่า  

「กราบท่านใกล้ ๆ เลย แล้วกราบท่านดี ๆ ตั้งใจดี ๆ」

พอกราบท่านแล้ว ท่านก็มองหน้าเรา แล้วท่านถามว่า…

---

**หลวงพ่อฤๅษีลิงดำ :**  

「อยากได้อะไร?」

---

เวลานั้นผมเริ่มเป็นนักแสดงแล้ว เป็นนักแสดงเยาวชน  

กำลังถ่ายซีรีส์ของเด็ก ชื่อ น่าจะเรื่อง《จดหมายจากเมืองไทย》หรืออะไรทำนองนั้น  

เผอิญปีนั้นละครเรื่องนั้นถูกเสนอชื่อให้เป็นนักแสดงเยาวชนดีเด่น

ท่านถามว่าอยากได้อะไร ก็เลยบอกว่า…

---

**คุณพีท ทองเจือ (ตอนเด็ก) :**  

「อยากได้รางวัลตุ๊กตาทองครับ」

---

รางวัลนั้นเป็นรางวัลตุ๊กตาทองจริง ๆ ด้วย  

ตอนนั้นมือผมถือพานอยู่พานหนึ่ง ท่านพยักหน้า แล้วบอกว่า  

「เออ แบมือมา」  

ท่านจะให้อะไรบางอย่าง

เราก็แบมือออกมา  

พอแบมือออกมา… บนมือมี「ตุ๊กตาทอง」ครับ!

ท่านไม่ได้ล้วงมาจากย่าม ไม่ได้มีมาจากไหน  

ถ้าพูดแบบบ้าน ๆ คือ「เสกมา」 แล้วก็มาอยู่ในมือผม

ตอนเด็กเราว้าวมาก ตกใจมาก  

ไม่เคยคิดว่ามันจะมีสิ่งนี้ในโลก

เสร็จแล้วเราก็ให้คุณแม่เก็บไว้  

ประมาณสองอาทิตย์หลังจากนั้น ก็ประกาศรางวัลในงาน  

ก็… ได้รางวัลจริง ๆ

---

**หมายเหตุ**  

「ตุ๊กตาทอง」คือรางวัลทางการแสดงที่มีชื่อเสียงในอดีตของไทย  

ตามคำให้สัมภาษณ์ของคุณพีท ทองเจือ ท่านขอพรกับหลวงพ่อฤๅษีลิงดำว่าอยากได้รางวัลนี้ และประมาณสองสัปดาห์ต่อมาในงานประกาศผล ท่านได้รับรางวัลจริงตามที่ขอ

**ที่มา :** ถอดเสียงจากคลิปสัมภาษณ์ช่องโคตรแมน (พี่แมน)  

**หมายเหตุเพิ่มเติม :** เป็นประสบการณ์และความทรงจำส่วนตัวที่คุณพีท ทองเจือเล่าในรายการ

---

### Tiếng Việt

**Kỳ tích: Luang Por Ruesi Ling Dam ban “Giải Búp Bê Vàng” cho Pete Thongchua**

Người được phỏng vấn: Pete Thongchua  

Chương trình: *Khotman* (“Đàn ông thực thụ”), MC: Man

---

**Man:**  

Khi gặp Luang Por Ruesi Ling Dam, anh cảm thấy thế nào?

**Pete Thongchua:**  

Hồi đó tôi còn rất nhỏ, khoảng mười hoặc mười một tuổi.  

Một đêm khuya, mẹ đột nhiên gọi tôi dậy, bảo dẫn tôi ra ngoài để lễ một vị cao tăng.  

Lúc ấy khoảng 10–11 giờ đêm. Việc này hoàn toàn không nằm trong kế hoạch, không phải đã hẹn trước hôm nay sẽ đi, mà rất bất ngờ.

Đến nơi, tôi vẫn chưa biết mình sẽ gặp ai. Đó là nhà của một đệ tử, nơi sư phụ đang tạm trú.  

Đến rồi tôi mới biết vị cao tăng ấy chính là Luang Por Ruesi Ling Dam.

Mẹ và tôi ngồi chờ, không có ai khác. Mẹ lễ sư phụ như thường lệ, rồi bảo tôi:  

“Lại gần mà lễ sư phụ, phải thành tâm, tập trung.”

Tôi lễ xong, sư phụ nhìn tôi rồi hỏi:

---

**Luang Por Ruesi Ling Dam:**  

“Con muốn gì?”

---

Khi ấy tôi đã bắt đầu đóng phim, là diễn viên nhí.  

Tôi đang quay một bộ phim truyền hình thiếu nhi, hình như tên là *Jotmai Jak Muang Thai* (“Bức thư từ Thái Lan”) gì đó.  

Đúng năm ấy, bộ phim được đề cử giải diễn viên nhí xuất sắc.

Sư phụ hỏi tôi muốn gì, nên tôi trả lời:

---

**Pete lúc nhỏ:**  

“Con muốn được Giải Búp Bê Vàng ạ!”

---

Cúp của giải ấy đúng là gọi là “Giải Búp Bê Vàng.”  

Lúc đó tôi đang cầm một mâm cúng. Sư phụ gật đầu, nói:  

“Lại đây, xòe tay ra.”  

Như sắp đưa cho tôi thứ gì đó.

Tôi bèn xòe hai tay.  

Khi bàn tay vừa mở ra—  

trên tay tôi xuất hiện một chiếc cúp “Giải Búp Bê Vàng”!

Sư phụ không lấy từ túi tăng, cũng không lấy từ chỗ nào cả.  

Nói nôm na là: “biến ra.”  

Nó hiện ngay trên lòng bàn tay tôi.

Hồi đó tôi còn là trẻ con, sững người, thấy quá kỳ lạ.  

Tôi chưa bao giờ nghĩ trên đời lại có chuyện như vậy.

Sau đó tôi đưa chiếc cúp Búp Bê Vàng nhỏ ấy cho mẹ giữ.  

Khoảng hai tuần sau, lễ trao giải chính thức diễn ra.  

Kết quả—tôi thật sự đoạt giải.

---

**Chú thích**  

“Giải Búp Bê Vàng” (*Tukkata Thong*) từng là giải thưởng diễn xuất điện ảnh–truyền hình có ảnh hưởng ở Thái Lan.  

Theo hồi ức của Pete Thongchua, ông đã thưa với Luang Por Ruesi Ling Dam rằng muốn nhận giải này, và khoảng hai tuần sau, tại lễ trao giải, ông đã nhận được đúng giải ấy.

**Nguồn:** Chép lại từ buổi phỏng vấn trên kênh YouTube *Khotman* (MC Man).  

**Ghi chú:** Nội dung trên là trải nghiệm và hồi ức cá nhân do Pete Thongchua kể trong chương trình.

時時刻刻覺知自己的心，那才是真正的奇蹟。不要去在意看見地獄、天堂或鬼神；那些不過是副作用。

有些人禪修直至證得阿羅漢，卻從未見過那些境界——他們只看見自己的身心。

無論一個人多擅長了知他人的心，或看見肉眼所不能見的事物，那都不算奇特。真正的奇蹟，在於能夠於每一個當下，以正念觀照自己的心。

——龍普普‧塔尼約（Luang Phor Phut Thaniyo）

**English** 

Being constantly mindful of one's own mind in every moment — that is the true miracle. Do not pay attention to seeing hell, heaven, or ghosts and spirits; those are merely side effects.

Some people practice meditation until they attain Arahantship without ever seeing such things — they see only their own body and mind.

No matter how skilled someone is at knowing the minds of others or seeing things invisible to the human eye, that is not extraordinary. The true miracle lies in having the mindfulness to observe one's own mind at every single moment.

— Luang Phor Phut Thaniyo

**泰文** 

การมีสติรู้จิตของตนเองอยู่ทุกขณะ นั่นแหละคือปาฏิหาริย์ที่แท้จริง อย่าไปสนใจเรื่องเห็นนรก สวรรค์ หรือผีสางเทวดา สิ่งเหล่านั้นเป็นเพียงผลพลอยได้

บางคนปฏิบัติจนบรรลุอรหันต์โดยไม่เคยเห็นสิ่งเหล่านั้นเลย — เห็นแต่กายและจิตของตนเอง

ไม่ว่าใครจะเก่งแค่ไหนในการรู้จิตคนอื่น หรือเห็นสิ่งที่ตามนุษย์มองไม่เห็น นั่นไม่ใช่เรื่องอัศจรรย์ อัศจรรย์ที่แท้จริงอยู่ที่การมีสติตามดูจิตของตนเองได้ทุกขณะ

— หลวงพ่อพุธ ฐานิโย

**越南文** 

Thường xuyên tỉnh giác nơi tâm mình trong từng sát-na — đó mới là phép lạ chân thật. Đừng để tâm chú ý đến việc thấy địa ngục, thiên đường hay quỷ thần; những điều đó chỉ là tác dụng phụ.

Có người hành thiền đến chứng quả A-la-hán mà chưa từng thấy những thứ ấy — họ chỉ thấy thân và tâm của chính mình.

Dù ai có giỏi biết tâm người khác hay thấy những điều mắt thường không thấy, điều đó cũng không phải là điều phi thường. Phép lạ chân thật nằm ở chỗ có chánh niệm quán sát tâm mình trong từng sát-na.

— Hòa thượng Luang Phor Phut Thaniyo

眾所周知，大目犍連尊者和舍利佛尊者；一位是神通第一大弟子，一位是智慧第一大弟子（AN1.188-189）

但他們的神通和智慧是怎樣厲害法呢？

可以給大家一個概念。

【智慧】

有一次，編輯和 龍坡燙般 Luang Por Thongpoon หลวงพ่อทองพูน กาญจโน 聊天，說起自己因為身體原因在大學裡卡了許多年，真正畢業後同學們都已經快取得專科醫生的資格了。

聽後，只是見過編輯兩次的Luang Por ThongPoon 便提起舍利佛尊者。說舍利佛尊者把東西分析得很微細，祂的同伴們都覺悟了，唯獨祂還未。一個有大智慧的人把東西考慮得很周詳。一個大人物要準備許多東西、隨從，才能出門。

說這個不是為了自我吹噓，因為這樣就有個參照點可以給大家參考、理解。

大家可以看編輯的貼文，編輯的確把許多概念分析得很微細，把三藏經研究得很深入。

但如果要比，編輯的智慧就如一粒塵那樣，舍利佛尊者的智慧就如喜馬拉雅山那樣。

佛陀讚美舍利佛尊者有大慧Mahāpañña、廣慧Puthupañña、悅慧Hāsapañña、速慧Javanapañña、利慧Tikkhapañña、抉擇慧nibbedhikapañña。

在舍利佛尊者出家跟隨佛陀修學到證阿羅漢果的半個月期間，他就曾進入初禪到滅盡定，在逐個禪那逐個心所辨識，觀照它們的生、住、滅。

例如在初禪，有這些特性、心所：

1. 禪支：尋、伺、喜、樂、心的專一性，

2. 遍一切心所：觸、受、想、思、作意

3. 雜心所：欲、勝解(決意)、精進、

4. 美心所：念、捨、

5. 心

舍利佛尊者完全知道它們是什麼，分析得非常微細。（MN111）

但祂那時只是有學（非阿羅漢）而已，當祂證了阿羅漢果，因為障礙智慧的所有煩惱都被根除，所以祂的智慧更高。全宇宙之中，祂的智慧排第二，僅次於佛陀。

根據覺音尊者（Buddhaghosa）為《法集論》（Dhammasaṅgaṇī，論藏第一部）所寫的註釋《殊勝義註》（Atthasālinī）所記載；佛陀在成道後第七個雨安居升到三十三天（Tāvatiṃsa），坐在帝釋天的黃寶石座上，為聚集而來的諸天（包括轉生為天人的母親摩耶夫人）連續三個月講說完整的阿毗達摩。

每天中午，佛陀會以神通下到人間（北俱盧洲托缽後，到阿耨達池邊用餐），把當天在天界所說的內容，以「綱要」（naya）的方式傳授給舍利弗尊者。 舍利尊者弗以無礙解智完全領悟後，再詳細講解給自己的五百位弟子。屬於中等詳細版的阿比達摩。

現在帕奧禪師的禪法就是建基於阿比達摩論等的內容來修，也是把名法和色法、緣起法辨析得非常微細，才上去修觀禪。

ANA1.188 記載，佛陀尊在講授了七部論後返回人間。

那時，佛陀在十二由旬廣的群眾中，為了讓人們知道長老的智慧力量，開始提出了五個關於凡夫的問題。第一個問題是關於世間凡夫所能理解的。凡是能理解的人，都回答了。第二個問題，超越了凡夫的境界，是關於須陀洹道的問題。凡夫們沉默了，只有須陀洹們回答。然後，超越了須陀洹的境界，提出了關於斯陀含道的問題。須陀洹們沉默了，只有斯陀含們回答。超越了他們的境界，提出了關於阿那含道的問題。斯陀含們沉默了，只有阿那含們回答。超越了他們的境界，提出了關於阿羅漢道的問題。阿那含們沉默了，只有阿羅漢們回答。然後，從最低的層次開始，他詢問每一位已證得神通的弟子，他們各自站在自己已通達的無礙解境界上回答。然後他問大目犍連(Mahāmoggallāna)，其餘的弟子都沉默了，只有長老回答。超越了他的境界，又在舍利弗(Sāriputta)長老的境界內提出了問題。大目犍連(Mahāmoggallāno)沉默了，只有舍利弗(Sāriputta)長老回答。超越了他的境界後，提出了關於佛境界的問題。連舍利佛尊者也無法回答

舍利弗從東方開始，環顧所有方向，一覽無遺。八方的天人、上至梵天、下至地上的夜叉、龍、金翅鳥等，都合掌說：「尊者，這裡沒有人能解答這個問題，請您親自探究吧！」

世尊知道舍利弗正感到疲累，於是說偈：

「那些已徹底了知正法的人， 以及在此眾多的有學之人， 請你這位智者告訴我， 他們當中智者的行儀。」

（出自《經集》1045；《小義釋·阿耆多童子所問義釋》7）

舍利弗聽了這個屬於佛陀境界的問題後，心想：「導師是在問我有學與無學的行境、行儀。」於是對問題本身已無疑惑；但在蘊等諸法中，究竟該用哪一種門來解說這條道呢？他又想：「我恐怕無法領會導師的意圖。」因此對自己的意圖生起疑慮。他認為：「若世尊不給我方法，我便無法解說。」

於是世尊為了顯示方法而說：「舍利弗，你是否看到這個已經存在的東西（bhūtamidaṃ）？」據說世尊的意思是：「舍利弗若領會我的意圖來解說，他會依蘊來解說。」長老一得到方法，這個問題便以百種、千種、十萬種方法呈現在他面前。他依世尊所給的方法站穩，便解答了那個問題。

據說除了正等覺者之外，沒有任何人能及得上舍利弗長老的智慧。因此，據說長老站在世尊面前發出獅子吼：「尊者，即使整個劫都在下雨，我也能計算出有多少滴雨落入大海、多少滴落在地上、多少滴落在山上，並把它們記錄下來。」世尊也對他說：「舍利弗，我知道你有計算的能力。」

這位尊者的智慧實在無可比喻。因此他說：

「恒河的沙會盡， 大洋的水會盡， 大地的泥土會盡， 我的智慧卻永不盡。」

這意思是說——尊者，具足智慧的世間怙主啊！假如我解答一個問題時，就丟下一粒沙、一滴水或一塊泥土；而我以百種、千種或十萬種方式解答問題時，便把恒河的沙等一一丟到一邊，那麼恒河的沙等會更快耗盡，但我對問題的解答卻永遠不會窮盡。

即使是這樣大智慧的比丘，在佛陀的境界中也看不見問題的邊際或極限 （不能完全通達整條問題的解答方式、完整答案），只能依世尊所給的方法站穩來解答問題。 （DhpA.181）

佛陀的智慧怎樣比舍利佛尊者還要高呢？

因為佛陀擁有的是一切知智，或者說是‘全知’。有什麼佛陀想知道的，只要佛陀一經思索，就能得知了 （彌蘭王問經， P.tm.119， MN71，MN90)），而連舍利佛尊者都沒有這種能力、智慧。

【神通】

雖然佛陀說大目犍連尊者是神通第一，但SN6.14的義注也說大目犍連尊者是定力第一。

誒~為什麼這樣說？

因為其實所有佛陀教導的神通，都是建基於禪定的（AN5.23）

神通其實就是在玩心的能量。而修禪定就在儲備心的能量。

所以無論是凡夫還是阿羅漢，如果要有大神通，一定要常常修四神足：

1. 有意欲去修禪定、增長善法、去除不善法

2. 勤奮地去修禪定、增長善法、去除不善法

3. 用心地去修禪定、增長善法、去除不善法

4. 考察如何修禪定、增長善法、去除不善法可以做得好（SN51）

能量一不夠，就很難有大威力、玩許多神通了。

所以任何神通厲害的人，一定也是精通於禪定的。

目犍連尊者是如此精通禪定（初禪、二禪、三禪、四禪、空無邊處定、識無遍處定、無所有處定、非想非非想處定、滅盡定）：

1. 擅於入定

2. 擅於分析禪支

3. 擅於維持禪定

4. 擅於在預定時間出定

5. 擅於讓心喜歡上禪定

6. 擅於所有業處，例如十遍禪

7. 無論做什麼都不忘失業處、記得要多修業處

8. 可以把一個業處發揮得淋漓盡致，例如可以藉此來進入初禪到滅盡定，修觀也行

9. 持續修禪定

10. 擅於、知道有利禪定生起、維持的東西，並多作它們

11. 尊重禪定本身 （SN34）

而且，同一個種禪定，其實也有深淺之別。

例如有人進禪那，只能進半個小時

但有些禪定深的人，可以進很久。

Ajahn Brahm 提過有一位師父主持禪修營，然後開始打坐。

但是…忘了要出定😂

結果一直處於深層的禪定當中，完全感知不到外界，到第八天才出定。

他做的第一件事就是道歉。他說：「對不起，你知道，我犯錯了。禪定太深了。我完全失去了時間概念。完全清醒地覺知，沉浸在極樂中。時間失去了意義。」

Ajahn Anan 更提過，一個人甚至可以一次過進入十五日的滅盡定—‘心’這個覺知之流暫時中止的禪定，進入無意識狀態。

禪定的確有分深淺。

譬如說初禪，一般我們大家知道的初禪是進入時還有身體在，而具備五禪支—尋、伺、喜、樂、心一境性。 為什麼呢？ 初禪到四禪都屬於色界禪定。‘色’就是物質身體的意思。而初禪天、二禪天、三禪天、四禪天的梵天神其實都有身體在的，他們還有眼睛、耳朵、極微細的色身、心。

但Ajahn Brahm 所進到的初禪是非常深的，是整個身體完全消失了，只剩下覺知之心。 如果就字面上，這其實屬於無色界定，但又不是空無邊處定、識無遍處定、無所有處定、非想非非想處定。

所以我們看到，禪定是有很多學問、深淺、層次的。

能夠進入那麼深的禪定，Ajahn Brahm 當然也有能力玩神通。Ajahn Brahm 曾經教導大眾可以怎樣憶念自己的過去世：就是進入深定後，問自己：‘我最早的記憶是什麼？’，一直往前推。

Ajahn 這樣分享：‘在此我要小心，根據我的律藏，我不能宣稱自己有任何超能力。那很接近，我不會再進一步，但我會向你顯示怎樣做到

直截了當地，我憶起當我還是嬰兒時，我在嬰兒手推車裏被我媽媽推著。

（憶起這事的時候）我是一位比丘，在澳洲的禪堂中。那不是你今天午餐吃了什麽的記憶，那是重新體驗。那就像我回到了在嬰兒手推車時的嬰兒，我可以探索它。然後有一樣東西我發現而又能夠增添它的真實性的是，我的視覺不如我的嗅覺重要。我透過母親的氣味而認得我母親，而不是她怎樣看還是怎樣説話。我也是透過氣味而認得我在那裏花了數小時的嬰兒手推車。那很奇怪。隨你在那裏體驗多長，然後便回來

然後我和一些醫生確認 ，尤其是兒科醫生和照顧初生嬰兒的人。然後我很驚訝地發現，當一個孩子出生，嗅覺為五種感官的主導。大腦在這方面發展得比其他多，他們透過氣味認得別人。’

如果說到大目犍連尊者，祂的神通是全宇宙第二，僅次於佛陀之下。

清淨道論這樣記載大目犍連尊者的大神通力：有一次，給孤獨居士聽了世尊說法之後，便請求說：「尊師！明天請您帶領五百位比丘，到我的家裏來接受供養。」說完便回去了。

世尊應允之後，度過了當天剩餘的時間和夜晚。第二天清晨，他運用智慧觀察一萬個世界。這時，難陀優波難陀龍王映入他的智眼中。世尊心想：「這位龍王映入我的智眼，是否具有皈依三寶的因緣？」他觀察後發現，原來這是一位不信三寶的邪見者。又想：「誰能夠使他脫離邪見呢？」於是知道大目犍連長老可以去教化他。

天亮後，世尊完成洗臉漱口等身體的清潔工作，便對尊者阿難說：「阿難，去召集五百位比丘，告訴他們：如來要到天界去旅行。」

這一天，諸龍已經為難陀優波難陀準備好了宴會。龍王坐在天寶座上，周圍有手持天白傘的侍者、三種舞女以及眾多龍眾圍繞，正望著盛在天器中的各種飲食。

那時，世尊故意讓龍王看見自己與五百比丘從他的宮殿上空經過，向三十三天界前進。難陀優波難陀見狀，便生起惡見：「這些禿頭沙門，竟然一次次從我的上方世界經過，出入三十三天界。從今以後，絕不能再讓他們從我頭上走過，把腳塵撒在我身上！」於是他立刻起身，奔到須彌山腳下，捨棄本來的形貌，盤繞須彌山七匝，把頭展開向上，再從頭頂向下遮蓋，把整個三十三天都遮蔽得一片黑暗，令人看不見。

這時，尊者護國對世尊說：「尊師，從前我站在這裏，可以看見須彌山、須彌山腰、三十三天、最勝宮，以及最勝宮上面的旗幟。現在是什麼因緣，讓我連須彌山……乃至最勝宮上的旗幟都看不見了呢？」

世尊回答：「護國，因為難陀優波難陀龍王對你們發怒了。他盤繞須彌山七匝，用頭遮住上面，所以變得黑暗。」

護國請求：「那末，尊師，讓我去降伏他吧？」世尊沒有允許。接著，尊者拔提、尊者羅睺羅以及所有比丘都依次請求，世尊同樣沒有允許。

最後，大目犍連長老說：「尊師，讓我去降伏他吧。」世尊這才允許：「目犍連，去降伏他。」

長老捨棄自己的本相，化作龍王的形貌，盤繞須彌山十四匝，把頭放在對方頭上，把龍王連同須彌山一起緊緊捆住。龍王立刻吐出濃煙。長老說：「不只是你的身體有煙，我也有。」同樣吐出濃煙。龍王的煙無法惱亂長老，但長老的煙卻能惱亂龍王。

接著龍王放火，長老也放火，說：「不只是你的身體有火，我也有。」龍王的火焰無法熱惱長老，但長老的火焰卻使龍王熱惱。

龍王心想：「這人不但能把我和須彌山一起捆住，還能吐煙放火。」便問：「你是誰？」

「難陀，我是目犍連。」

「尊師，請現出你的比丘相吧。」

長老便捨去火龍之身，化成小身，從龍王右邊耳孔進去，從左邊耳孔出來；又從左邊耳孔進去，從右邊耳孔出來；再從右邊鼻孔進去，從左邊鼻孔出來；從左邊鼻孔進去，從右邊鼻孔出來。

這時龍王張開大口，長老從他口中進入腹內，從東到西、從西到東地經行。世尊提醒：「目犍連，目犍連，你要小心！這條龍有大神通。」

長老回答：「尊師，我已修習、多作、作為車乘、作為基礎、實行熟練、善加精勤於四神足。尊師，無論難陀優波難陀對我怎樣，我都能降伏一百、一千，甚至百千個像他這樣的龍王。」

龍王心想：「他進來時我沒看見，等他出來時，我要在牙齒間咬死他。」便說：「尊師，請出來吧！不要在我腹內來回經行，惱亂我。」

長老便出來，站在外面。龍王一看，說：「就是他！」立刻從鼻孔噴出毒氣。長老進入第四禪定，龍的鼻氣竟連他一根毫毛都動不了。

據說其餘比丘都能做到目犍連起初所行的一切神變，但遇到這種情況時，卻無法像他這樣迅速寂止入定。因此世尊才不允許他們去降伏龍王。

龍王心想：「我的鼻氣竟動不了這沙門一根毫毛，這沙門確實有大神通。」

長老又捨去細小身體，化為金翅鳥，鼓起翼風來追逐龍王。龍王捨去大龍之身，化作童子的形貌，禮拜長老的雙足說：「尊師，我現在皈依你了。」

長老說：「難陀，導師來了，我們一起去吧。」於是他降伏了龍王，使它不再有毒，把它帶到世尊面前。

龍王頂禮世尊說：「尊師，我現在皈依尊師。」世尊說：「龍王，祝你幸福！」

世尊與諸比丘眾便來到給孤獨的家裏。給孤獨問：「尊師，怎麼來得這麼晚？」

「因為目犍連與難陀優波難陀作戰。」

「尊師，誰勝誰敗？」

「目犍連勝，難陀敗。」

給孤獨便說：「尊師，請允許我連續七天供養，讓我能在七天內恭敬長老。」於是他在七天中，對以佛陀為首的五百比丘，作了盛大的恭敬供養。

大目犍連的神通是去到如此程度！

但佛陀更厲害，雖然佛陀並不是全能，但祂的神通為全宇宙巔峰

《無礙解道》記載，唯有佛陀能做到這個雙神變的神通、全世界的有情、包括所有佛弟子都無法做到這個雙神變：

- 上半身噴出火聚，下半身噴出水柱；

- 下半身噴出火聚，上半身噴出水柱；

- 前半身噴出火聚，後半身噴出水柱；

- 後半身噴出火聚，前半身噴出水柱；

- 右眼噴出火聚，左眼噴出水柱；

- 左眼噴出火聚，右眼噴出水柱；

- 右耳孔噴出火聚，左耳孔噴出水柱；

- 左耳孔噴出火聚，右耳孔噴出水柱；

- 右鼻孔噴出火聚，左鼻孔噴出水柱；

- 左鼻孔噴出火聚，右鼻孔噴出水柱；

- 右肩膀噴出火聚，左肩膀噴出水柱；

- 左肩膀噴出火聚，右肩膀噴出水柱；

- 右手噴出火聚，左手噴出水柱；

- 左手噴出火聚，右手噴出水柱；

- 右肋噴出火聚，左肋噴出水柱；

- 左肋噴出火聚，右肋噴出水柱；

- 右足噴出火聚，左足噴出水柱；

- 左足噴出火聚，右足噴出水柱；

- 每一根手指噴出火聚，指縫間噴出水柱；

- 指縫間噴出火聚，每一根手指噴出水柱；

- 每一根身毛噴出火聚，每一根身毛噴出水柱；

- 每一個毛孔噴出火聚，每一個毛孔噴出水柱。

（要化現這個神通，要極速進出水遍禪、火遍禪然後決意。阿比達摩論記載，佛陀化現這個神通時，平時七個、七個為一組的速行心，此時變成五個、五個為一組。佛陀的心是宇宙最敏捷的。）

同時放射出青、黃、紅、白、淡紅、極淨光等六色光芒。

世尊在經行時，化身可以站立、坐著或躺臥； 

世尊站立時，化身可以經行、坐著或躺臥； 

世尊坐著時，化身可以經行、站立或躺臥； 

世尊躺臥時，化身可以經行、站立或坐著。

同樣地，化身經行時，世尊可以站立、坐著或躺臥； 

化身站立時，世尊可以經行、坐著或躺臥； 

化身坐著時，世尊可以經行、站立或躺臥； 

化身躺臥時，世尊可以經行、站立或坐著。

這就是佛陀的雙神變智。

同時，弟子最多可以把身光和聲音傳到一千個世界，但佛陀卻有能力可以把身光和聲音傳到一百萬、十億、以至無數個世界，佛陀的能力是無可限量的。

佛陀是怎樣做到的呢？

義注解釋，就是在每個世界太陽顯現的地方，以自己的威力使太陽下山；在太陽不顯現的地方，他使太陽升起並停在中天。於是在太陽顯現的地方，人們會想：「太陽剛剛才出現，現在卻立刻下山了，這難道是龍的變化、鬼的變化、夜叉的變化、天神的變化中的一種嗎？」在太陽不顯現的地方，人們會想：「太陽剛剛才下山，現在卻立刻升起，這難道是龍的變化、鬼的變化、夜叉的變化、天神的變化中的一種嗎？」當這些人思惟光明與黑暗，尋找「這是什麼因緣？」時，導師入黑遍定，放出大黑暗。為什麼？是為了使那些忙於工作等的眾生生起怖畏。知道他們已生怖畏後，他再入白遍處定，放出清淨濃厚的佛光，就像一千個月亮、一千個太陽同時升起一樣，一瞬間使一切成為一片光明。他們見到那光明後，心想「使太陽下山又升起、放出大黑暗的，就是這個人現在放出光明站在這裡，啊！真是奇異的人！」於是合掌頂禮而坐。

然後佛陀就會發出聲音讓他們所有人都聽到 （AN3.81 及其義注）

讓我們由衷頂禮佛陀、舍利佛尊者和大目犍連尊者！！

**English Translation**

It is well known that Venerable Mahāmoggallāna and Venerable Sāriputta were the Buddha’s two chief disciples — one foremost in psychic powers, the other foremost in wisdom (AN 1.188–189).

But just how extraordinary were their psychic powers and wisdom?

Here is a way to understand it.

**【Wisdom】**

Once, while chatting with Luang Por Thongpoon, the editor mentioned that due to health reasons he had been stuck in university for many years. By the time he finally graduated, his classmates were already close to obtaining their specialist doctor qualifications.

Although Luang Por Thongpoon had only met the editor twice, he immediately brought up Venerable Sāriputta. He said that Sāriputta analysed things so meticulously that while his companions had already attained enlightenment, he himself had not yet done so. A person of great wisdom considers matters very thoroughly. A great person needs many preparations and attendants before going out.

This is not said out of self-praise, but simply to provide a point of reference for understanding.

You can see from the editor’s posts that he does analyse many concepts in great detail and studies the Tipiṭaka very thoroughly.

But if we compare: the editor’s wisdom is like a speck of dust, while Sāriputta’s wisdom is like the Himalayas.

The Buddha praised Sāriputta as possessing:

- Great wisdom (mahāpaññā)

- Broad wisdom (puthupaññā)

- Joyful wisdom (hāsapaññā)

- Quick wisdom (javanapaññā)

- Sharp wisdom (tikkhapaññā)

- Penetrating wisdom (nibbedhikapaññā)

During the half-month from the time Sāriputta went forth under the Buddha until he attained arahantship, he entered the jhānas from the first up to the cessation of perception and feeling, examining each jhana factors and each mental factor one by one, observing their arising, presence, and vanishing.

For example, in the first jhāna, there are these characteristics and mental factors:

1. Jhāna factors: applied attention, sustained attention, rapture, happiness, oneness of mind

2. Universal mental factors: contact, feeling, perception, volition, attention

3. Occasional mental factors: desire, decision, energy

4. Beautiful mental factors: mindfulness, equanimity

5. Consciousness

Sāriputta knew exactly what they were and analysed them extremely finely (MN 111).

At that time he was still only a trainee (not yet an arahant). After he attained arahantship, because all defilements that obstruct wisdom had been completely eradicated, his wisdom became even greater. In the entire universe, his wisdom ranks second only to the Buddha.

According to the *Atthasālinī* (Buddhaghosa’s commentary on the *Dhammasaṅgaṇī*, the first book of the Abhidhamma Piṭaka): in the seventh rains retreat after his enlightenment, the Buddha ascended to the Tāvatiṃsa heaven, sat on King Sakka’s yellow-stone throne, and for three continuous months taught the complete Abhidhamma to the assembled deities (including his mother who had been reborn as a deity).

Every midday, the Buddha would use his psychic power to descend to the human world (after alms-round in Uttarakuru, he took his meal by the Anotatta lake) and taught Sāriputta the day’s teaching in outline form (*naya*). Sāriputta, with his analytical knowledge, fully understood it and then explained it in detail to his five hundred disciples — producing a medium-length version of the Abhidhamma.

Pa-Auk Sayadaw’s meditation method is based on the Abhidhamma and similar texts, analysing materiality and mentality, as well as dependent origination, in extremely fine detail before progressing to insight meditation.

ANA 1.188 records that after teaching the seven books of the Abhidhamma, the Buddha returned to the human world.

At that time, in an assembly twelve yojanas wide, in order to let people know the power of the Elder’s wisdom, the Buddha began asking five questions about ordinary worldlings. The first question was within the understanding of ordinary worldlings; whoever understood answered. The second question went beyond the level of ordinary worldlings and concerned the path of stream-entry. Ordinary worldlings fell silent; only stream-enterers answered. Then, going beyond the level of stream-enterers, he asked about the path of once-returners. Stream-enterers fell silent; only once-returners answered. Going beyond their level, he asked about the path of non-returners. Once-returners fell silent; only non-returners answered. Going beyond their level, he asked about the path of arahantship. Non-returners fell silent; only arahants answered. Then, starting from the lowest level, he questioned each disciple who had attained psychic powers; each answered according to the level of analytical knowledge he had reached. Then he asked Mahāmoggallāna; the other disciples fell silent, and only the Elder answered. Going beyond his level, he asked a question within the domain of Sāriputta. Mahāmoggallāna fell silent, and only Sāriputta answered. Going beyond his level, he asked a question within the domain of the Buddha. Even Sāriputta was unable to answer.

Sāriputta looked in all directions, starting from the east. Everywhere was completely clear. Deities of the eight directions, up to the Brahmā world, and below on the earth yakkhas, nāgas, and garuḍas all joined their palms and said: “Venerable Sir, there is no one here who can answer this question. Please examine it yourself!”

Knowing that Sāriputta was becoming tired, the Blessed One spoke this verse:

“Those who have fully understood the Dhamma, 

and the many trainees here — 

being asked, tell me, dear sir, 

the conduct of the wise among them.”

(Sn 1045; Cūḷaniddesa, Ajitamāṇavapucchāniddesa 7)

Hearing this question that belonged to the Buddha’s domain, Sāriputta thought: “The Teacher is asking me about the path and conduct of trainees and non-trainees.” He no longer had any doubt about the question itself; yet among the aggregates and so on, by which door should he explain this path? He further thought: “I may not be able to grasp the Teacher’s intention.” Thus he felt uncertain about his own intention. He considered: “If the Blessed One does not give me a method, I will not be able to explain.”

Therefore the Blessed One, in order to show the method, said: “Sāriputta, do you see this existing thing (*bhūtamidaṃ*)?” It is said that the Blessed One’s meaning was: “If Sāriputta grasps my intention and explains, he will explain by way of the aggregates.” As soon as the Elder received the method, the question appeared before him in a hundred, a thousand, a hundred thousand ways. Standing firmly on the method given by the Blessed One, he answered the question.

It is said that apart from the Perfectly Enlightened One, no one can equal the wisdom of the Elder Sāriputta. Therefore it is said that the Elder stood before the Blessed One and roared the lion’s roar: “Venerable Sir, even if it were to rain for an entire aeon, I would be able to count how many drops fall into the great ocean, how many fall on the ground, and how many fall on the mountains, and record them.” The Blessed One replied: “I know, Sāriputta, that you are capable of counting.”

The wisdom of this Venerable One is truly beyond comparison. Therefore he said:

“The sands of the Ganges may be exhausted, 

the water of the great ocean may be exhausted, 

the clay of the earth may be exhausted — 

but my wisdom will never be exhausted.”

This means: Venerable Sir, Protector of the world endowed with wisdom! If, when I answer one question, I throw away one grain of sand, one drop of water, or one lump of clay; and when I answer questions in a hundred, a thousand, or a hundred thousand ways, I throw the sands of the Ganges and so on one by one to the side, then the sands of the Ganges and so on would be exhausted more quickly, but my answering of questions would never be exhausted.

Even such a monk of great wisdom, in the domain of the Buddha, could not see the end or limit of the question (could not completely penetrate the entire method of answering or the complete answer). He could only stand firmly on the method given by the Blessed One and answer the question. (Dhp-a 181)

How is the Buddha’s wisdom still higher than Sāriputta’s?

Because the Buddha possesses the knowledge of all things, or “omniscience.” Whatever the Buddha wishes to know, as soon as he turns his mind to it, he knows it (Milindapañha  Ptms. 119; MN 71; MN 90). Even Sāriputta does not have this ability or wisdom.

**【Psychic Powers】**

Although the Buddha said that Mahāmoggallāna was foremost in psychic powers, the commentary to SN 6.14 also says that Mahāmoggallāna was foremost in samadhi (undistractability of mind).

Why is that said?

Because all the psychic powers taught by the Buddha are based on samadhi (undistractability of mind) (AN 5.23).

Psychic power is essentially playing with the energy of the mind. Practising samadhi (undistractability of mind) is storing up the energy of the mind.

Therefore, whether an ordinary person or an arahant, if one wishes to have great psychic powers, one must constantly practise the four bases of psychic power:

1. Desire to practise samadhi (undistractability of mind), increase wholesome states, and abandon unwholesome states

2. Diligence in practising samadhi (undistractability of mind), increasing wholesome states, and abandoning unwholesome states

3. Applying his mind/ attention in practising samadhi (undistractability of mind), increasing wholesome states, and abandoning unwholesome states

4. Investigation into how samadhi (undistractability of mind), increasing wholesome states, and abandoning unwholesome states can be done well (SN 51)

When energy is insufficient, it is difficult to have great power or to perform many psychic feats.

Therefore anyone with great psychic powers must also be highly skilled in samadhi (undistractability of mind).

Mahāmoggallāna was so skilled in samadhi (undistractability of mind) (first jhāna, second jhāna, third jhāna, fourth jhāna, the base of infinite space, the base of infinite consciousness, the base of nothingness, the base of neither-perception-nor-non-perception, and the cessation of perception and feeling) that he was:

1. Skilled in entering samadhi (undistractability of mind)

2. Skilled in analysing the jhāna factors

3. Skilled in maintaining samadhi (undistractability of mind)

4. Skilled in emerging at a predetermined time

5. Skilled in making the mind delight in samadhi (undistractability of mind)

6. Skilled in all meditation subjects, such as the ten kasiṇas

7. Never forgetting the meditation subject whatever he was doing, and always remembering to practise it more

8. Able to develop one meditation subject to the fullest, for example using it to enter from the first jhāna up to cessation, and also to practise insight

9. Continuously practising samadhi (undistractability of mind)

10. Skilled in knowing and performing the things that are beneficial for the arising and maintenance of samadhi (undistractability of mind)

11. Respecting samadhi (undistractability of mind) itself (SN 34)

Moreover, even the same kind of samadhi (undistractability of mind) has degrees of depth.

For example, some people enter jhāna and can stay only half an hour, while those with deep samadhi (undistractability of mind) can stay for a very long time.

Ajahn Brahm once mentioned a teacher who was leading a meditation retreat and then began to sit. But… he forgot to come out! 😂

As a result he remained in deep samadhi (undistractability of mind), completely unaware of the outside world, and only emerged on the eighth day.

The first thing he did was apologise. He said:  "I'm sorry. You know, I made a mistake. The meditation was so deep. I just, you know, just lost all idea of what time is. Perfectly aware, blissing out. The time had no meaning."

Ajahn Anan has even mentioned that a person can enter the cessation of perception and feeling for fifteen days at a stretch — a attaintment  in which the stream of consciousness temporarily ceases, entering an unconscious state.

Samadhi (undistractability of mind) does indeed have degrees of depth.

For example, the first jhāna that most people know still has the body present and is accompanied by the five jhāna factors — applied attention, sustained attention, rapture, happiness, and oneness. Why? Because the first to fourth jhānas belong to the form-sphere. “Form” means the material body. The Brahmās of the first, second, third, and fourth jhāna realms still have bodies; they still have eyes, ears ， very subtle body and mind.

But the first jhāna that Ajahn Brahm enters is extremely deep: the entire body completely disappears, leaving only the knowing mind. Literally speaking, this actually belongs to the formless attainment , yet it is not the base of infinite space, infinite consciousness, nothingness, or neither-perception-nor-non-perception.

So we can see that samadhi has many levels of knowledge, depth, and stages.

Being able to enter such deep samadhi, Ajahn Brahm of course also has the ability to exercise psychic powers. Ajahn Brahm once taught the public how to recollect one’s past lives: after entering deep samadhi , ask oneself, “What is my earliest memory?” and keep going further back.

Ajahn shared: “ I gotta be careful here , according to my Vinaya, I cannot claim to have any supernormal state. This is getting close, and I am not going to go further, but I will show you how it works.

Straight away, I remembered being a baby in a pram being pushed by my mother. I was a monk in a hall in Australia , that is around 40 years beforehand. And that is not the memory of what you have had for lunch today, that is a reexperience, it was like I was back to the baby in the pram, and I could explore it. And one of the thing which I can discover therin, which gives it authenticity, was that everything I saw, my sight is not as important as smell. And I recogniazed my mother by how she smelt – not by how she looked or how she talked . I recognized my pram which I spent so many hours by how it smelt. And that was weird. You experienced as long as you wanted, and you came back out .

And I checked that out with the doctors who I knew, especially paediatrician , or people who looks after kids when they are born. And then I was surprised  that I knew that , as soon as a kid is born, the sense of smell, is the dominant of the five senses. The brain has actually grown that part of nervous system more than anything else, they recognized people using smell.”

As for Mahāmoggallāna, his psychic powers rank second in the entire universe, only below the Buddha.

The Visuddhimagga records Mahāmoggallāna’s great psychic power as follows:

Once, after hearing the Blessed One teach the Dhamma, the householder Anāthapiṇḍika requested: “Venerable Sir, tomorrow please come with five hundred bhikkhus to my house to receive alms.” Having said this, he left.

The Blessed One consented. After spending the remainder of that day and the night, early the next morning he surveyed the ten-thousand-fold world-system with his knowledge. At that time the nāga-king Nandopananda came within the range of his knowledge. The Blessed One thought: “This nāga-king has come within the range of my knowledge. Does he have the supporting conditions for taking refuge in the Triple Gem?” He discerned that he was an unbeliever holding wrong views. He further thought: “Who can free him from wrong views?” and knew that the Elder Mahāmoggallāna could instruct him.

After performing his bodily duties such as washing his face at daybreak, he said to Venerable Ānanda: “Ānanda, go and summon five hundred bhikkhus. Tell them that the Tathāgata is going on a journey to the heavenly world.”

That day the nāgas had already prepared a feast for Nandopananda. The nāga-king sat on a celestial throne, surrounded by attendants holding celestial white umbrellas, three kinds of dancing girls, and many nāgas, looking at the various foods placed in celestial vessels.

At that time the Blessed One deliberately allowed the nāga-king to see himself and the five hundred bhikkhus passing above his palace on their way to the Tāvatiṃsa heaven. Seeing this, Nandopananda generated the evil thought: “These shaven-headed recluses keep repeatedly passing above my world, going in and out of the Tāvatiṃsa heaven. From now on they must not walk above me and scatter the dust of their feet on me!” He immediately rose, went to the foot of Mount Sineru, abandoned his own form, coiled around Mount Sineru seven times, spread his hood upwards, and then brought his head down from above, covering the entire Tāvatiṃsa so that it became dark and nothing could be seen.

Then Venerable Rakkhita said to the Blessed One: “Venerable Sir, previously when I stood here I could see Mount Sineru, the waist of Mount Sineru, the Tāvatiṃsa, the Vejayanta palace, and the flag on top of the Vejayanta palace. What is the reason now that I cannot see Mount Sineru … or even the flag on top of the Vejayanta palace?”

The Blessed One replied: “Rakkhita, it is because the nāga-king Nandopananda is angry with you. He has coiled around Mount Sineru seven times and covered it with his head, making it dark.”

Rakkhita requested: “Then, Venerable Sir, let me subdue him.” The Blessed One did not permit it. Then Venerable Bhaddiya, Venerable Rāhula, and all the bhikkhus successively requested, but the Blessed One did not permit any of them.

Finally the Elder Mahāmoggallāna said: “Venerable Sir, let me subdue him.” The Blessed One then permitted: “Moggallāna, go and subdue him.”

The Elder abandoned his own form, assumed the form of a nāga-king, coiled around Mount Sineru fourteen times, placed his head on the other’s head, and tightly bound the nāga-king together with Mount Sineru. The nāga-king immediately emitted thick smoke. The Elder said: “Not only does your body have smoke; I also have it,” and likewise emitted smoke. The nāga-king’s smoke could not afflict the Elder, but the Elder’s smoke could afflict the nāga-king.

Then the nāga-king emitted fire. The Elder also emitted fire, saying: “Not only does your body have fire; I also have it.” The nāga-king’s flames could not heat the Elder, but the Elder’s flames heated the nāga-king.

The nāga-king thought: “This person can bind me together with Mount Sineru, and also emit smoke and fire.” He asked: “Who are you?”

“Nanda, I am Moggallāna.”

“Venerable Sir, please show your bhikkhu form.”

The Elder abandoned the form of a fiery nāga, assumed a small form, entered through the nāga-king’s right ear and emerged from the left ear; entered through the left ear and emerged from the right ear; entered through the right nostril and emerged from the left nostril; entered through the left nostril and emerged from the right nostril.

Then the nāga-king opened his mouth. The Elder entered through the mouth into the belly and walked from east to west and from west to east. The Blessed One cautioned: “Moggallāna, Moggallāna, be careful! This nāga has great psychic power.”

The Elder replied: “Venerable Sir, I have developed, frequently practised, made a vehicle of, made a basis of, established, consolidated, and thoroughly undertaken the four bases of psychic power. Venerable Sir, whatever Nandopananda may do to me, I can subdue a hundred, a thousand, or even a hundred thousand nāga-kings like him.”

The nāga-king thought: “I did not see him when he entered; when he comes out I will crush him between my teeth and kill him.” He said: “Venerable Sir, please come out! Do not walk back and forth inside my belly and disturb me.”

The Elder came out and stood outside. The nāga-king saw him and said: “That is him!” and immediately blew poisonous breath from his nostrils. The Elder immediately entered the fourth jhāna; the nāga’s breath could not move even a single hair on him.

It is said that the other bhikkhus could perform all the psychic feats that Moggallāna had initially performed, but in such a situation they could not so quickly become still and enter samadhi . That is why the Blessed One did not permit them to subdue the nāga-king.

The nāga-king thought: “My breath cannot move even a single hair of this recluse. This recluse truly has great psychic power.”

The Elder again abandoned the small form, assumed the form of a garuḍa, and pursued the nāga-king with the wind of his wings. The nāga-king abandoned his great nāga form, assumed the form of a youth, and paid homage at the Elder’s feet, saying: “Venerable Sir, I now take refuge in you.”

The Elder said: “Nanda, the Teacher has come. Let us go together.” Thus he subdued the nāga-king, rendered him harmless, and brought him to the presence of the Blessed One.

The nāga-king paid homage to the Blessed One and said: “Venerable Sir, I now take refuge in the Blessed One.” The Blessed One said: “Nāga-king, may you be happy!”

The Blessed One and the community of bhikkhus then arrived at Anāthapiṇḍika’s house. Anāthapiṇḍika asked: “Venerable Sir, why have you come so late?”

“Because Moggallāna was battling with Nandopananda.”

“Venerable Sir, who won and who lost?”

“Moggallāna won; Nanda lost.”

Anāthapiṇḍika then said: “Venerable Sir, please allow me to offer alms for seven consecutive days so that I may honour the Elder for seven days.” Thus for seven days he made a great offering of honour to the five hundred bhikkhus headed by the Buddha.

Mahāmoggallāna’s psychic powers reached such a level!

But the Buddha is even greater. Although the Buddha is not omnipotent, his psychic powers are the pinnacle of the entire universe.

The *Paṭisambhidāmagga* records that only the Buddha can perform this Twin Miracle; no other being in the world, including all the Buddha’s disciples, can perform it:

- Fire from the upper body, water from the lower body;

- Fire from the lower body, water from the upper body;

- Fire from the front of the body, water from the back;

- Fire from the back of the body, water from the front;

- Fire from the right eye, water from the left eye;

- Fire from the left eye, water from the right eye;

- Fire from the right ear-hole, water from the left ear-hole;

- Fire from the left ear-hole, water from the right ear-hole;

- Fire from the right nostril, water from the left nostril;

- Fire from the left nostril, water from the right nostril;

- Fire from the right shoulder, water from the left shoulder;

- Fire from the left shoulder, water from the right shoulder;

- Fire from the right hand, water from the left hand;

- Fire from the left hand, water from the right hand;

- Fire from the right side, water from the left side;

- Fire from the left side, water from the right side;

- Fire from the right foot, water from the left foot;

- Fire from the left foot, water from the right foot;

- Fire from each finger, water from between the fingers;

- Fire from between the fingers, water from each finger;

- Fire from each hair of the body, water from each hair of the body;

- Fire from each pore, water from each pore.

(To manifest this miracle requires extremely rapid entry into and exit from the water-kasiṇa and fire-kasiṇa, followed by a resolution. The Abhidhamma records that when the Buddha performs this miracle, the usual groups of seven Javana  mind-moments become groups of five. The Buddha’s mind is the swiftest in the universe.)

At the same time he radiates the six-coloured rays: blue, yellow, red, white, crimson, and radiant.

While the Blessed One is walking, the created form can stand, sit, or lie down; 

while the Blessed One is standing, the created form can walk, sit, or lie down; 

while the Blessed One is sitting, the created form can walk, stand, or lie down; 

while the Blessed One is lying down, the created form can walk, stand, or sit.

Similarly, while the created form is walking, the Blessed One can stand, sit, or lie down; 

while the created form is standing, the Blessed One can walk, sit, or lie down; 

while the created form is sitting, the Blessed One can walk, stand, or lie down; 

while the created form is lying down, the Blessed One can walk, stand, or sit.

This is the Buddha’s knowledge of the Twin Miracle.

Moreover, disciples can at most project their bodily radiance and voice to a thousand world-systems, but the Buddha has the ability to project his bodily radiance and voice to a million, a billion, or even countless world-systems. The Buddha’s ability is limitless.

How does the Buddha do this?

The commentary explains: in every place where the sun appears in a world-system, he uses his power to make the sun set; in places where the sun does not appear, he makes the sun rise and stand at the zenith. Then, in places where the sun appears, people think: “The sun has only just risen, yet now it has immediately set. Is this one of the transformations of a nāga, a ghost, a yakkha, or a deity?” In places where the sun does not appear, people think: “The sun has only just set, yet now it has immediately risen. Is this one of the transformations of a nāga, a ghost, a yakkha, or a deity?” When these people reflect on light and darkness and seek the reason, the Teacher enters the dark-kasiṇa and radiates a great darkness. Why? In order to arouse fear in those who are busy with work and so on. Knowing that they have become afraid, he then enters the white-kasiṇa and radiates a pure, dense Buddha-radiance, like a thousand moons and a thousand suns rising at once, making everything bright in an instant. Seeing that radiance, they think: “The one who made the sun set and rise and radiated great darkness is this person now standing here radiating light. Ah! What a wonderful person!” and they sit with joined palms paying homage.

Then the Buddha emits a sound so that they all hear it (AN 3.81 and its commentary).

Let us sincerely pay homage to the Buddha, Venerable Sāriputta, and Venerable Mahāmoggallāna!!

好像《龍珠》中的孫悟空；一旦儲夠氣，就會發射出強大、具毀滅性的能量波

其實我們日常生活中工作、讀書，都需要用到精力---也就是心的能量。

一個心力強的人，可以做到很多東西、辦到很多事情，而且效率非常高。

但問題來了，應該怎樣提升心力、累積心的能量呢？
很簡單而已，就是修禪定
禪定根本就是心的休息。
Ajahn Brahm 有次教導，有時我們甚至不用任何禪修業處，單單只是放鬆、放下到極點，已經能夠進入禪那了。

隆波帕默所教導關於禪定的竅門就是：‘我們觀察——做些什麼之後，心的能量損耗最少？於是我們減少損耗心的能量，如此便能累積能量。因此止禪的修行，便更能累積心的力量。’（摘錄自2021年4月17日開示）

如果心的能量足夠，就可以玩許多神通，或者說超能力。隆波敦也說，其實神通只是心的能量（2024.8.24 ）
所以佛陀所教導的神通，一定是建基於禪定之上的。如果一個人沒有禪定，心極之散亂，然後說自己知道這個那個、看到這個那個、聽到這個那個--這是神經居多😂

佛陀教導，當一個人遠離五蓋（1.欲貪 2.惡意 3.昏沉睡眠 4.散亂後悔 5.疑），心就會變得柔軟、適合工作、非常光亮、不脆弱

此時，無論他想得到什麼神通，都可以
1.如意通：如果他希望：「願我能體驗各種神通：由一變多、由多變一；能現身也能隱身；能穿牆、穿壁壘、穿山，毫無阻礙，如同在虛空中行走；能在地中沉浮，如同在水中一樣；能在水面行走而不會沉沒，如同在平地；能盤腿在空中來去自如，如同有翅膀的飛鳥；能以手觸摸、撫摸那些擁有大神通、大威力的日月；甚至能以身體自在地到達梵天世界。」那麼在他安住於任何一處時，都能一一在那裡達成並親自見證這些能力。

2.天耳通：如果他希望聽到無論遠近的、人類或天神的聲音，他都能一一在那裡達成並親自見證這種能力。

3.他心通：如果他希望能以自己的心，清楚了知其他眾生、其他人的心：
知道有貪的心為『有貪的心』，離貪的心為『離貪的心』；
知道有瞋的心為『有瞋的心』，離瞋的心為『離瞋的心』；
知道有癡的心為『有癡的心』，離癡的心為『離癡的心』；
知道收斂的心為『收斂的心』，散亂的心為『散亂的心』；
知道廣大的心為『廣大的心』，非廣大的心為『非廣大的心』；
知道有更上的心為『有更上的心』，無更上的心為『無更上的心』；
知道已得定的心為『已得定的心』，未得定的心為『未得定的心』；
知道已解脫的心為『已解脫的心』，未解脫的心為『未解脫的心』。」
那麼在他安住於任何一處時，都能一一在那裡達成並親自見證這種能力。

4.宿命通：如果他希望記得自己的過去世：『在那裡，我叫什麼名字、姓什麼、長什麼樣子、吃什麼食物、感受什麼苦樂、壽命多長；從那裡死後，我出生到另一處；在那裡，我又叫什麼名字、姓什麼、長什麼樣子、吃什麼食物、感受什麼苦樂、壽命多長；從那裡死後，我再生到這裡。』他也能回憶許多具有細節與情境的前世住處。」

5.天眼通：如果他希望以清淨、超越常人的天眼，看見眾生的死沒與往生：無論下劣或勝妙、美或醜、幸或不幸，都能了知他們依業而投生的去處。

6.漏盡通：撲滅一切煩惱和精神上的痛苦 （AN5.23）

隆波帕默開示說：‘記得一點，每一次說，心都會損耗能量。因此有的人他不會說太多的。他修他的禪定。這樣的人心力很強’（2025.12.28）
好像編輯那樣寫那麼多文章，用那麼多心力，是很難有大神通的😂 是不好的修行人😂

但為什麼說到那麼厲害，現在大家卻看不到僧人在飛？
他們在飛我們看不到啫😂
其實是因為佛陀為比丘們制定了一條戒。事情是這樣的：

佛陀時代的王舍城有位大富長者得到一塊昂貴的旃檀木，心想：「我何不把它刻成一個鉢，既可自用，也可布施。」於是他刻好鉢，用繩子高高懸在竹竿上，宣布：「無論沙門或婆羅門，只要是阿羅漢又有神通，能取下這個鉢，我就布施給他。」

六位外道老師先後前來，自稱是阿羅漢有神通，要求拿鉢，長者都回說：「若真是阿羅漢有神通，就自己取下吧。」他們都無法取下。

後來，尊者大目犍連與尊者賓頭盧頗羅墮入城乞食。賓頭盧對大目犍連說：「您是阿羅漢有神通，去取下那鉢吧。」大目犍連反過來說：「您也是，您去取。」於是賓頭盧升上空中，取下鉢，繞王舍城三匝。

長者全家合掌恭敬，邀請他到家中供養。賓頭盧拿著裝滿美食的鉢回僧園，人們聽說後，大聲喧鬧地跟在後面。

佛陀聽到喧鬧，問阿難緣由。阿難說明後，佛陀召集比丘僧，問賓頭盧是否真取下了鉢。賓頭盧答是。佛陀嚴厲責備：「你怎麼能為了區區一個木鉢，向在家人顯示神通！就像女人為了銅錢而暴露私處一樣。這既不能令未生信者生起信心，也不能使已生信者的信心更加增長……」責備後，佛陀對比丘們說：「不應向在家人顯示超乎常人的神通。若顯示，犯突吉羅。把這木鉢打碎，給比丘們作眼藥研磨。也不應持用木鉢，若持用，犯突吉羅。」（ Vinaya Piṭaka,cūḷavaggapāḷi,5. khuddakavatthukkhandhakaṃ,khuddakavatthūni.252）

其實不用說到飛天遁地，能夠寫到一篇邏輯嚴密的論文、做到一場精細複雜的手術、查明一宗奇案、打贏一場幾乎不能打贏的官司---這些本身也是一種超乎常人的‘神通’---不是嗎？

秘訣就是內心的禪定。

所以誰人想要達到超乎常人的事情，就要多修禪定，讓心有力量

**English:**

Just like Son Goku in *Dragon Ball*—once he has stored up enough energy, he can unleash powerful, destructive energy blasts.

In our daily lives, whether working or studying, we also need energy—that is, the energy of the mind.

A person with strong mental power can accomplish many things, and with very high efficiency.

But the question is: how do we strengthen the power of the mind and accumulate its energy? 

It’s actually very simple—practise undistractability of mind (samadhi). 

Samadhi is essentially the mind resting.

Ajahn Brahm once taught that sometimes we don’t even need any meditation object at all. Simply by relaxing and letting go to the max. , we can already enter jhāna.

The key point taught by Luangpor Pramote regarding samadhi is: 

“We observe—after doing what does the mind lose the least energy? Then we reduce the activities that deplete the mind’s energy. In this way, energy accumulates. Therefore, the practice of calm samadhi is better able to accumulate the power of the mind.” 

(Excerpt from a talk on 17 April 2021)

If the mind’s energy is sufficient, one can play with many kinds of psychic powers, or what we call superpowers. Luangpor Dune also said that psychic powers are actually just the energy of the mind (24 August 2024).

Therefore, the psychic powers taught by the Buddha must be based on samadhi. If a person’s mind is extremely scattered and yet claims to know this or that, see this or that, hear this or that—most of the time it’s just psychosis 😂

The Buddha taught that when a person is free from the five hindrances (1. sensual desire, 2. ill will, 3. sloth and torpor, 4. restlessness and remorse, 5. doubt), the mind becomes soft, workable, bright, and not brittle.

At that time, whatever psychic power he wishes for, he can attain:

1. **Iddhi** (psychic powers): If he wishes, “May I experience various kinds of psychic powers: becoming many from one and one from many; appearing and disappearing; going unhindered through walls, ramparts and mountains as if through space; diving in and out of the earth as if in water; walking on water without sinking as if on land; sitting cross-legged and travelling through the air like a bird with wings; touching and stroking the sun and moon, so mighty and powerful; even exercising bodily mastery as far as the Brahma world”—then wherever he is established, he attains and personally realises these abilities.

2. **Divine ear**: If he wishes to hear both human and divine sounds, whether far or near, he attains and personally realises this ability wherever he is established.

3. **Knowledge of others’ minds**: If he wishes to know the minds of other beings and other persons with his own mind—knowing a mind with greed as “a mind with greed,” a mind without greed as “a mind without greed”; a mind with hatred as “a mind with aversion,” a mind without hatred as “a mind without aversion”; a mind with delusion as “a mind with delusion,” a mind without delusion as “a mind without delusion”; a contracted mind as “a contracted mind,” a distracted mind as “a distracted mind”; an exalted mind as “an exalted mind,” an unexalted mind as “an unexalted mind”; a surpassable mind as “a surpassable mind,” an unsurpassable mind as “an unsurpassable mind”; a concentrated mind as “a concentrated mind,” an unconcentrated mind as “an unconcentrated mind”; a liberated mind as “a liberated mind,” an unliberated mind as “an unliberated mind”—then wherever he is established, he attains and personally realises this ability.

4. **Recollection of past lives**: If he wishes to recollect his many past lives—“There I had such a name, such a clan, such an appearance, such food, such experience of pleasure and pain, such a life-span; passing away from there, I was reborn elsewhere; there again I had such a name… and passing away from there, I was reborn here”—he can recollect many past lives with their modes and details.

5. **Divine eye**: If he wishes, with the pure divine eye that surpasses the human, to see beings passing away and being reborn—inferior and superior, beautiful and ugly, fortunate and unfortunate—and to know how beings fare according to their kamma.

6. **Destruction of the taints**: The complete extinguishing of all defilements and mental suffering (AN 5.23).

Luangpor Pramote said: 

“Remember this: every time we speak, the mind loses energy. That is why some people do not talk much. They just practise their samadhi. Such people have very strong mental power.” 

(28 December 2025)

Writing so many articles like an editor, using up so much mental energy—it’s hard to have great psychic powers 😂 Not a good practitioner 😂

But why, if these powers are so amazing, do we never see monks flying nowadays? 

They’re flying—we just can’t see them 😂 

Actually, it’s because the Buddha laid down a rule for the monks. The story goes like this:

In the Buddha’s time, a wealthy householder in Rājagaha obtained a piece of expensive sandalwood. He thought, “Why don’t I carve a bowl from this sandalwood? It can be used by me and also given as a gift.” So he had a bowl carved, hung it high on a bamboo pole with a rope, and announced: “Any recluse or brahmin who is an arahant and possesses psychic powers—let him take down this bowl, and it is given to him.”

Six non-Buddhist teachers came one after another, claiming to be arahants with psychic powers and asking for the bowl. The householder replied each time, “If you are an arahant with psychic powers, then take it down yourself.” None of them could.

Later, Venerable Mahāmoggallāna and Venerable Piṇḍola Bhāradvāja entered Rājagaha for alms. Piṇḍola said to Mahāmoggallāna, “You are an arahant with psychic powers. Go and take down that bowl—it is yours.” Mahāmoggallāna replied, “You are also an arahant with psychic powers. You go and take it.” So Piṇḍola rose into the air, took the bowl, and circled Rājagaha three times.

The householder and his family stood with joined palms in reverence and invited him to stay at their home. The householder took the bowl from Piṇḍola’s hands, filled it with fine food, and offered it to him. Piṇḍola returned to the monastery with the bowl. People heard that Venerable Piṇḍola had taken down the householder’s bowl and followed him with loud shouting.

The Blessed One heard the uproar and asked Venerable Ānanda what it was. After Ānanda explained, the Buddha convened the Sangha and asked Piṇḍola whether he had truly taken down the bowl. Piṇḍola replied that he had. The Buddha sternly rebuked him: “How can you display a superior human state, a wonder of psychic power, to lay people for the sake of a mere wooden bowl? Just as a woman might expose her private parts for a miserable copper coin, so too have you displayed a superior human state to lay people for the sake of a wooden bowl. This does not lead to the faith of the unfaithful, nor to the increase of the faithful…” After rebuking him and giving a Dhamma talk, the Buddha said to the monks: “A superior human state, a wonder of psychic power, should not be displayed to householders. Whoever displays it commits an offence of wrong-doing (dukkaṭa). Break this wooden bowl into pieces and give them to the monks to grind as eye ointment. Wooden bowls should not be used. Whoever uses one commits an offence of wrong-doing.” 

(Vinaya Piṭaka, Cullavagga, Khuddakavatthukkhandhaka)

Actually, even without talking about flying through the air or diving into the earth—being able to write a rigorously logical thesis, perform a delicate and complex surgery, solve a baffling case, or win a lawsuit that seemed almost impossible to win—these themselves are already a kind of “supernormal power” beyond the ordinary, aren’t they?

The secret is samadhi of the mind. 

So anyone who wants to achieve things beyond the ordinary should practise more samadhi, so that the mind has power.

---

**Thai:**

เหมือนซุนหงอคงในเรื่อง *ดราก้อนบอล* — พอสะสมพลังงานได้พอแล้ว ก็สามารถปล่อยคลื่นพลังทำลายล้างที่ทรงพลังออกมาได้

ในชีวิตประจำวันของเรา ไม่ว่าจะทำงานหรือเรียนหนังสือ เราก็ต้องใช้พลังงาน — นั่นก็คือพลังงานของจิต

คนที่มีกำลังใจแข็งแรง สามารถทำอะไรได้หลายอย่าง และมีประสิทธิภาพสูงมาก

แต่คำถามคือ เราจะเสริมกำลังใจและสะสมพลังงานของจิตได้อย่างไร? 

ง่ายมากเลย — ฝึกสมาธิ (ฌาน) 

สมาธิโดยพื้นฐานแล้วคือการพักผ่อนของจิต

อาจารย์บรามเคยสอนว่า บางครั้งเราไม่จำเป็นต้องใช้อารมณ์กรรมฐานใด ๆ เลย แค่ผ่อนคลายและปล่อยวางจนสุดขีด ก็สามารถเข้าถึงฌานได้แล้ว

หลักสำคัญที่หลวงพ่อปราโมทย์สอนเกี่ยวกับสมาธิคือ: 

“เราสังเกตดูว่า — ทำอะไรแล้วจิตสูญเสียพลังงานน้อยที่สุด? แล้วเราก็ลดสิ่งที่ทำให้จิตสูญเสียพลังงานลง ด้วยวิธีนี้พลังงานก็จะสะสมขึ้น ดังนั้นการเจริญสมถะจึงสามารถสะสมกำลังของจิตได้ดีกว่า” 

(ตัดตอนจากธรรมะวันที่ 17 เมษายน 2564)

ถ้าพลังงานของจิตมีเพียงพอ ก็สามารถเล่นอิทธิฤทธิ์หรือพลังพิเศษต่าง ๆ ได้ หลวงพ่อดุลย์ก็เคยกล่าวว่า อิทธิฤทธิ์จริง ๆ แล้วก็เป็นเพียงพลังงานของจิต (24 สิงหาคม 2567)

ดังนั้นอิทธิฤทธิ์ที่พระพุทธเจ้าทรงสอน ต้องตั้งอยู่บนพื้นฐานของสมาธิ หากจิตของใครกระสับกระส่ายมาก แล้วกลับมาพูดว่าตัวเองรู้สิ่งนั้นสิ่งนี้ เห็นสิ่งนั้นสิ่งนี้ ได้ยินสิ่งนั้นสิ่งนี้ — ส่วนใหญ่แล้วมักจะเป็นโรคประสาทเสียมากกว่า 😂

พระพุทธเจ้าทรงสอนว่า เมื่อบุคคลห่างไกลจากนิวรณ์ 5 (1. กามฉันทะ 2. พยาบาท 3. ถีนมิทธะ 4. อุทธัจจกุกกุจจะ 5. วิจิกิจฉา) จิตจะอ่อนโยน เหมาะแก่การงาน สว่างไสว และไม่เปราะบาง

ในขณะนั้น ไม่ว่าเขาจะปรารถนาอิทธิฤทธิ์ใด ก็สามารถบรรลุได้:

1. **อิทธิวิธิ**: หากเขาปรารถนาว่า “ขอให้ข้าพเจ้าได้ประสบอิทธิฤทธิ์ต่าง ๆ คือ กลายเป็นหลายตนจากหนึ่งตน และกลายเป็นหนึ่งตนจากหลายตน สามารถแสดงตนและหายตัวไป สามารถทะลุกำแพง ป้อมปราการ และภูเขาไปได้โดยไม่ติดขัด เหมือนเดินในอากาศ สามารถดำลงและโผล่ขึ้นจากพื้นดินได้เหมือนอยู่ในน้ำ สามารถเดินบนน้ำโดยไม่จม เหมือนเดินบนพื้นดิน สามารถนั่งขัดสมาธิแล้วเหาะไปในอากาศเหมือนนกที่มีปีก สามารถเอามือแตะต้องและลูบไล้ดวงอาทิตย์และดวงจันทร์ซึ่งมีฤทธิ์และอานุภาพมาก สามารถใช้อำนาจทางกายไปถึงพรหมโลกได้” เขาก็จะบรรลุและประจักษ์ด้วยตนเองได้ทุกที่ที่เขาสถิตอยู่

2. **ทิพพโสต**: หากเขาปรารถนาจะได้ยินเสียงทั้งของมนุษย์และเทวดา ไม่ว่าจะไกลหรือใกล้ เขาก็จะบรรลุและประจักษ์ด้วยตนเองได้

3. **เจโตปริยญาณ**: หากเขาปรารถนาจะรู้จิตของสัตว์อื่นและบุคคลอื่นด้วยจิตของตนเอง คือ รู้จิตที่มีราคะว่า “จิตมีราคะ” รู้จิตที่ปราศจากราคะว่า “จิตปราศจากราคะ” รู้จิตที่มีโทสะว่า “จิตมีโทสะ” รู้จิตที่ปราศจากโทสะว่า “จิตปราศจากโทสะ” รู้จิตที่มีโมหะว่า “จิตมีโมหะ” รู้จิตที่ปราศจากโมหะว่า “จิตปราศจากโมหะ” รู้จิตที่หดเกร็งว่า “จิตหดเกร็ง” รู้จิตที่ฟุ้งซ่านว่า “จิตฟุ้งซ่าน” รู้จิตที่กว้างขวางว่า “จิตกว้างขวาง” รู้จิตที่ไม่กว้างขวางว่า “จิตไม่กว้างขวาง” รู้จิตที่มีสิ่งเหนือกว่าว่า “จิตมีสิ่งเหนือกว่า” รู้จิตที่ไม่มีสิ่งเหนือกว่าว่า “จิตไม่มีสิ่งเหนือกว่า” รู้จิตที่ตั้งมั่นว่า “จิตตั้งมั่น” รู้จิตที่ยังไม่ตั้งมั่นว่า “จิตยังไม่ตั้งมั่น” รู้จิตที่หลุดพ้นแล้วว่า “จิตหลุดพ้นแล้ว” รู้จิตที่ยังไม่หลุดพ้นว่า “จิตยังไม่หลุดพ้น” เขาก็จะบรรลุและประจักษ์ด้วยตนเองได้

4. **ปุพเพนิวาสานุสสติ**: หากเขาปรารถนาจะระลึกชาติก่อน ๆ ของตนได้ว่า “ในที่นั้น ข้าพเจ้ามีชื่ออย่างนี้ มีโคตรอย่างนี้ มีผิวพรรณอย่างนี้ บริโภคอาหารอย่างนี้ เสวยสุขทุกข์อย่างนี้ มีอายุขัยอย่างนี้ พอจุติจากที่นั้นแล้วไปเกิดในที่อื่น ในที่นั้นข้าพเจ้าก็มีชื่ออย่างนี้… และจุติจากที่นั้นแล้วมาเกิดในที่นี้” เขาก็สามารถระลึกชาติก่อน ๆ ที่มีรายละเอียดและเหตุการณ์ได้มากมาย

5. **ทิพพจักษุ**: หากเขาปรารถนาจะเห็นสัตว์ทั้งหลายที่กำลังจุติและอุบัติ ด้วยทิพยจักษุอันบริสุทธิ์ล่วงวิสัยของมนุษย์ ไม่ว่าจะเลวหรือประณีต สวยหรืออัปลักษณ์ โชคดีหรือโชคร้าย และรู้ว่าสัตว์ทั้งหลายไปเกิดตามกรรมอย่างไร

6. **อาสวักขยญาณ**: การดับกิเลสและความทุกข์ทางใจทั้งหมด (อง. 5.23)

หลวงพ่อปราโมทย์เปิดเผยว่า: 

“จำไว้อย่างหนึ่ง ทุกครั้งที่พูด จิตจะสูญเสียพลังงาน ดังนั้นบางคนเขาจึงไม่ค่อยพูดมาก เขาฝึกสมาธิของเขา คนแบบนี้มีกำลังใจแข็งแรงมาก” 

(28 ธันวาคม 2568)

เขียนบทความมากมายเหมือนบรรณาธิการ ใช้พลังงานใจไปมากมายขนาดนั้น — จะมีอิทธิฤทธิ์ใหญ่โตได้ยาก 😂 เป็นนักปฏิบัติที่ไม่ดี 😂

แต่ทำไมพูดถึงขนาดนั้นแล้ว ทุกวันนี้เราถึงไม่เห็นพระเหาะ? 

ท่านเหาะอยู่ แค่เราไม่เห็นเอง 😂 

จริง ๆ แล้วเป็นเพราะพระพุทธเจ้าทรงบัญญัติสิกขาบทไว้ให้ภิกษุ เรื่องมีอยู่ว่า:

ในสมัยพุทธกาล ที่เมืองราชคฤห์ มีเศรษฐีผู้มั่งคั่งได้ไม้จันทน์ราคาแพงชิ้นหนึ่ง เขาคิดว่า “เราจะเอาไม้จันทน์นี้มาทำบาตรเสียดีกว่า จะได้ใช้เองและทำบุญด้วย” เขาจึงให้ช่างสลักบาตร แล้วเอาเชือกแขวนไว้สูงบนยอดไม้ไผ่ ประกาศว่า “สมณะหรือพราหมณ์คนใดที่เป็นพระอรหันต์และมีฤทธิ์ สามารถหยิบบาตรนี้ลงมาได้ เราจะถวายบาตรนี้แก่ผู้นั้น”

อาจารย์ภายนอก 6 คน เข้ามาหาตามลำดับ อ้างว่าตนเป็นพระอรหันต์มีฤทธิ์ ขอรับบาตร เศรษฐีตอบทุกคนว่า “ถ้าท่านเป็นพระอรหันต์มีฤทธิ์ ก็จงหยิบลงมาเองเถิด” ไม่มีใครหยิบได้

ต่อมา พระมหาโมคคัลลานะและพระปิณโฑลภารทวาชะ เข้าไปบิณฑบาตในเมืองราชคฤห์ พระปิณโฑลกล่าวกับพระมหาโมคคัลลานะว่า “ท่านเป็นพระอรหันต์มีฤทธิ์ ไปหยิบบาตรนั้นมาเถิด บาตรนั้นเป็นของท่าน” พระมหาโมคคัลลานะตอบว่า “ท่านก็เป็นพระอรหันต์มีฤทธิ์เช่นกัน ท่านไปหยิบเองเถิด” พระปิณโฑลจึงลอยขึ้นไปในอากาศ หยิบบาตรลงมา แล้วบินวนรอบเมืองราชคฤห์สามรอบ

เศรษฐีและครอบครัวยืนประคองอัญชลี นมัสการ และเชิญท่านไปพักที่บ้าน เศรษฐีรับบาตรจากมือของพระปิณโฑล ใส่ข้าวของเลิศ ๆ ถวาย พระปิณโฑลนำบาตรกลับวัด คนทั้งหลายได้ยินว่าพระปิณโฑลหยิบบาตรของเศรษฐีลงมาได้ จึงตะโกนโห่ร้องตามหลังท่านไป

พระผู้มีพระภาคทรงได้ยินเสียงโกลาหล จึงตรัสถามพระอานนท์ เมื่อพระอานนท์กราบทูลแล้ว พระองค์ทรงประชุมภิกษุสงฆ์ ตรัสถามพระปิณโฑลว่า ได้หยิบบาตรลงมาจริงหรือ พระปิณโฑลทูลรับว่าจริง พระผู้มีพระภาคทรงตำหนิอย่างรุนแรงว่า “เธอจะแสดงธรรมอันยิ่งมนุษย์ คืออิทธิปาฏิหาริย์ แก่คฤหัสถ์ เพื่อบาตรไม้เพียงเล็กน้อยได้อย่างไร เหมือนหญิงที่เปิดเผยอวัยวะเพศเพื่อเงินเหรียญเล็ก ๆ น้อย ๆ ฉันใด เธอก็แสดงธรรมอันยิ่งมนุษย์แก่คฤหัสถ์เพื่อบาตรไม้ฉันนั้น การกระทำเช่นนี้ไม่ทำให้ผู้ที่ยังไม่เลื่อมใสเกิดความเลื่อมใส และไม่ทำให้ผู้ที่เลื่อมใสแล้วมีความเลื่อมใสยิ่งขึ้น…” หลังจากตำหนิและแสดงธรรมแล้ว พระองค์ตรัสกับภิกษุทั้งหลายว่า “ไม่ควรแสดงธรรมอันยิ่งมนุษย์ คืออิทธิปาฏิหาริย์ แก่คฤหัสถ์ ผู้ใดแสดง ต้องอาบัติทุกกฏ จงทุบบาตรไม้นี้ให้แตกเป็นชิ้น ๆ แล้วให้ภิกษุทั้งหลายบดเป็นยาทาตา และไม่ควรใช้บาตรไม้ ผู้ใดใช้ ต้องอาบัติทุกกฏ” 

(วินัยปิฎก จุลลวรรค ขุททกวัตถุขันธกะ)

จริง ๆ แล้ว ไม่ต้องพูดถึงการเหาะเหินเดินอากาศหรือดำดินเลย — การเขียนวิทยานิพนธ์ที่มีเหตุผลแน่นหนา การผ่าตัดที่ละเอียดและซับซ้อน การไขคดีที่ยากจะไขได้ หรือการชนะคดีความที่เกือบจะเป็นไปไม่ได้ — สิ่งเหล่านี้เองก็เป็น “อิทธิฤทธิ์” ที่เหนือกว่าคนธรรมดาอยู่แล้วไม่ใช่หรือ?

เคล็ดลับก็คือสมาธิภายในใจ 

ดังนั้นใครก็ตามที่อยากทำสิ่งที่เหนือกว่าคนธรรมดาได้ ควรฝึกสมาธิให้มาก เพื่อให้จิตมีกำลัง

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**Vietnamese:**

Giống như Tôn Ngộ Không trong *Dragon Ball* — một khi tích đủ khí, hắn sẽ phát ra những đợt năng lượng mạnh mẽ, có sức hủy diệt.

Trong cuộc sống hàng ngày của chúng ta, dù làm việc hay học hành, chúng ta cũng cần dùng đến tinh lực — tức là năng lượng của tâm.

Một người có sức mạnh tâm lực mạnh mẽ có thể làm được rất nhiều việc, và hiệu suất rất cao.

Nhưng vấn đề là: làm thế nào để nâng cao sức mạnh tâm lực, tích lũy năng lượng của tâm? 

Rất đơn giản thôi — tu tập thiền định. 

Thiền định về căn bản chính là sự nghỉ ngơi của tâm.

Ajahn Brahm từng dạy rằng, đôi khi chúng ta thậm chí không cần bất kỳ đề mục thiền nào cả. Chỉ cần thư giãn, buông bỏ đến cùng cực, đã có thể nhập vào thiền na rồi.

Bí quyết về thiền định mà Lão sư Phra Pramote dạy là: 

“Chúng ta quan sát — sau khi làm điều gì thì năng lượng của tâm hao tổn ít nhất? Rồi chúng ta giảm những việc làm hao tổn năng lượng của tâm. Như vậy sẽ tích lũy được năng lượng. Do đó, việc tu chỉ (samatha) sẽ càng dễ tích lũy sức mạnh của tâm hơn.” 

(Trích từ bài pháp ngày 17 tháng 4 năm 2021)

Nếu năng lượng của tâm đủ, thì có thể chơi với nhiều loại thần thông, hay còn gọi là siêu năng lực. Lão sư Luangpor Dun cũng nói, thật ra thần thông chỉ là năng lượng của tâm (24/8/2024).

Vì vậy, thần thông mà Đức Phật dạy nhất định phải dựa trên nền tảng thiền định. Nếu một người tâm cực kỳ tán loạn, rồi lại nói mình biết cái này cái kia, thấy cái này cái kia, nghe cái này cái kia — phần lớn là thần kinh thôi 😂

Đức Phật dạy rằng khi một người xa lìa năm triền cái (1. dục tham, 2. sân hận, 3. hôn trầm thụy miên, 4. trạo hối, 5. nghi), tâm sẽ trở nên mềm mại, thích hợp để làm việc, rất sáng sủa, không dễ vỡ.

Lúc ấy, dù người ấy muốn đạt được thần thông gì cũng có thể:

1. **Như ý thông**: Nếu người ấy mong muốn: “Mong rằng ta có thể trải nghiệm các loại thần thông: từ một trở thành nhiều, từ nhiều trở thành một; hiện thân cũng được, ẩn thân cũng được; đi xuyên tường, xuyên thành lũy, xuyên núi không bị trở ngại, như đi trong hư không; chìm nổi trong đất như ở trong nước; đi trên mặt nước không bị chìm, như đi trên đất bằng; ngồi kiết già bay đi trên không trung như chim có cánh; dùng tay chạm, vuốt ve mặt trời và mặt trăng vốn có đại thần lực, đại uy lực; thậm chí dùng thân thể tự tại đi đến thế giới Phạm thiên.” Thì dù người ấy an trú ở bất cứ nơi nào, cũng đều đạt được và tự mình chứng nghiệm những năng lực ấy.

2. **Thiên nhĩ thông**: Nếu người ấy mong muốn nghe được âm thanh của loài người hay chư thiên, dù xa hay gần, thì cũng đạt được và tự mình chứng nghiệm năng lực ấy.

3. **Tha tâm thông**: Nếu người ấy mong muốn dùng tâm của mình rõ biết tâm của chúng sanh khác, người khác: 

biết tâm có tham là “tâm có tham”, tâm ly tham là “tâm ly tham”; 

biết tâm có sân là “tâm có sân”, tâm ly sân là “tâm ly sân”; 

biết tâm có si là “tâm có si”, tâm ly si là “tâm ly si”; 

biết tâm thu nhiếp là “tâm thu nhiếp”, tâm tán loạn là “tâm tán loạn”; 

biết tâm rộng lớn là “tâm rộng lớn”, tâm không rộng lớn là “tâm không rộng lớn”; 

biết tâm còn có thể vượt hơn là “tâm còn có thể vượt hơn”, tâm không còn gì vượt hơn là “tâm không còn gì vượt hơn”; 

biết tâm đã định là “tâm đã định”, tâm chưa định là “tâm chưa định”; 

biết tâm đã giải thoát là “tâm đã giải thoát”, tâm chưa giải thoát là “tâm chưa giải thoát.” 

Thì dù an trú ở bất cứ nơi nào, cũng đều đạt được và tự mình chứng nghiệm năng lực ấy.

4. **Túc mạng thông**: Nếu người ấy mong muốn nhớ lại nhiều đời sống quá khứ của mình: “Ở đó ta có tên như vậy, họ như vậy, hình dung như vậy, thức ăn như vậy, cảm thọ khổ vui như vậy, tuổi thọ như vậy; từ chỗ ấy chết đi, ta sanh đến chỗ khác; ở đó ta lại có tên như vậy… và từ chỗ ấy chết đi, ta tái sanh ở đây.” Người ấy cũng có thể nhớ lại nhiều đời sống quá khứ với đầy đủ chi tiết và hoàn cảnh.

5. **Thiên nhãn thông**: Nếu người ấy mong muốn dùng thiên nhãn thanh tịnh, vượt hơn loài người, thấy chúng sanh chết đi và tái sanh — dù hạ liệt hay thù thắng, đẹp hay xấu, may mắn hay bất hạnh — và biết rõ chúng sanh đi đến chỗ nào tùy theo nghiệp của họ.

6. **Lậu tận thông**: Diệt tận tất cả phiền não và khổ đau tinh thần (AN 5.23).

Lão sư Phra Pramote khai thị: 

“Hãy nhớ một điều, mỗi lần nói, tâm đều hao tổn năng lượng. Vì vậy có những người không nói nhiều. Họ chỉ tu thiền định của mình. Những người như vậy tâm lực rất mạnh.” 

(28/12/2025)

Viết nhiều bài như một biên tập viên, dùng quá nhiều tâm lực như vậy — rất khó có đại thần thông 😂 Là người tu không tốt 😂

Nhưng tại sao nói hay đến vậy mà bây giờ mọi người lại không thấy tăng nhân bay? 

Họ đang bay, chỉ là chúng ta không thấy thôi 😂 

Thật ra là vì Đức Phật đã chế định một giới cho các vị tỳ-kheo. Câu chuyện như sau:

Thời Đức Phật, ở thành Vương Xá có một trưởng giả giàu có được một khúc gỗ chiên đàn quý giá. Ông nghĩ: “Ta sao không lấy gỗ chiên đàn này khắc thành một cái bát, vừa để dùng, vừa để bố thí.” Ông bèn cho khắc bát, dùng dây treo cao trên ngọn tre, rồi tuyên bố: “Bất cứ sa-môn hay bà-la-môn nào là A-la-hán lại có thần thông, lấy được cái bát đã bố thí này xuống, ta sẽ bố thí cho người ấy.”

Sáu vị đạo sư ngoại đạo lần lượt đến, tự xưng là A-la-hán có thần thông, xin lấy bát. Trưởng giả đều trả lời: “Nếu ngài là A-la-hán có thần thông, thì hãy tự lấy xuống đi.” Không ai lấy được.

Sau đó, Tôn giả Đại Mục-kiền-liên và Tôn giả Tân-đầu-lô Phả-la-đọa vào thành Vương Xá khất thực. Tân-đầu-lô nói với Đại Mục-kiền-liên: “Ngài là A-la-hán có thần thông, hãy đi lấy cái bát ấy xuống. Cái bát ấy là của ngài.” Đại Mục-kiền-liên đáp lại: “Ngài cũng là A-la-hán có thần thông, ngài hãy đi lấy đi.” Thế là Tôn giả Tân-đầu-lô bay lên không trung, lấy bát xuống, rồi bay quanh thành Vương Xá ba vòng.

Trưởng giả cùng vợ con đứng chắp tay đảnh lễ, thỉnh ngài về nhà. Trưởng giả lấy bát từ tay Tôn giả Tân-đầu-lô, đựng đầy thức ăn ngon, cúng dường. Tôn giả cầm bát trở về tịnh xá. Mọi người nghe tin Tôn giả Tân-đầu-lô đã lấy được bát của trưởng giả, liền la ó ầm ĩ theo sau.

Đức Thế Tôn nghe tiếng ồn ào, hỏi Tôn giả A-nan nguyên do. Sau khi A-nan trình bày, Đức Phật triệu tập chúng tỳ-kheo, hỏi Tôn giả Tân-đầu-lô có thật sự lấy bát xuống không. Tôn giả đáp là có. Đức Phật nghiêm khắc quở trách: “Ngươi làm sao có thể vì một cái bát gỗ tầm thường mà thị hiện thần thông siêu việt cho hàng cư sĩ thấy! Giống như người phụ nữ vì một đồng tiền đồng mà phơi bày chỗ kín vậy. Việc này không làm cho người chưa tin phát sanh lòng tin, cũng không làm cho người đã tin tăng trưởng lòng tin hơn…” Sau khi quở trách và thuyết pháp, Đức Phật bảo các tỳ-kheo: “Không nên thị hiện thần thông siêu việt cho hàng cư sĩ. Ai thị hiện thì phạm tội tác ác (dukkaṭa). Hãy đập vỡ cái bát gỗ này thành từng mảnh, đưa cho các tỳ-kheo nghiền làm thuốc bôi mắt. Cũng không nên dùng bát gỗ. Ai dùng thì phạm tội tác ác.” 

(Luật tạng, Tiểu phẩm, Tiểu sự kiện phẩm)

Thật ra không cần nói đến bay trời lặn đất — có thể viết được một bài luận logic chặt chẽ, thực hiện một ca phẫu thuật tinh tế phức tạp, phá được một vụ án kỳ lạ, thắng một vụ kiện hầu như không thể thắng — những việc này bản thân đã là một loại “thần thông” siêu việt hơn người thường rồi, phải không?

Bí quyết chính là thiền định trong tâm. 

Vì vậy, ai muốn đạt được những việc siêu việt hơn người thường, hãy siêng tu thiền định, để tâm có sức mạnh.

在修止禪的時候，欺騙我們的就是這個禪相。

修這個觀禪的、欺騙我們的是觀的雜染。試着去看這個谷歌，去用AI搜索也可以，就是觀染啊，有10種，有哪些？這只是作爲一個知見，然後自己去修自己的行。

至於這個禪相經典是怎麼說的我不知道，但是隆波知道一點，這個眼睛看到的禪相也有可能，聲音的禪相、味道的禪相，這個身體方面接觸的禪相也有，這個心方面的那些故事情節也有可能，就是在六個根門都可能生起禪相。眼根的禪相，我們可以看到鬼、看到天神、看到天堂、看到地獄。

這個耳根的禪相，可以讓我們聽到聲音。這個精神科醫生聽到說聽到聲音，精神科醫生都往往會以為是瘋了，說是瘋了。他說瘋了是因爲他沒有修禪定，如果修禪定的話，在來到近行定的時候就會有禪相。禪相就會生起。那些瘋子連剎那定都沒有呢。這完全是兩回事來的。

**English** 

When practicing samatha meditation, what deceives us is the nimitta (meditation sign). 

When practicing vipassana, what deceives us is the defilements of insight. Try searching on Google or using AI—there are ten kinds of insight defilements. What are they? This is just for knowledge; then go practice yourself.

As for what the scriptures say about nimitta, I don’t know. But Luang Por knows a little. Nimitta can arise through the eyes, through sound, through taste, through bodily contact, and even as mental stories or narratives. In other words, nimitta can arise at any of the six sense doors. Visual nimitta can make us see ghosts, deities, heaven, or hell.

Auditory nimitta can make us hear sounds. When a psychiatrist hears someone say they hear voices, they often conclude the person is crazy. They say it’s madness because they themselves have never practiced samadhi. If one practices samadhi, when access samadhi arises, nimitta will appear. Those who are truly insane don’t even have momentary samadhi. These are completely different things.

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**Thai** 

เวลาภาวนาสมถะ สิ่งที่หลอกเราก็คือนิมิตนี้เอง 

เวลาภาวนาวิปัสสนา สิ่งที่หลอกเราก็คือกิเลสของวิปัสสนา ลองค้นดูในกูเกิลหรือใช้ AI ก็ได้ มี 10 อย่าง เรียกว่าวิปัสสนูปกิเลส มีอะไรบ้าง? นี่แค่เป็นความรู้ไว้ แล้วก็ไปภาวนาเอง

ส่วนนิมิตในคัมภีร์ว่าอย่างไร ผมไม่รู้ แต่หลวงพ่อรู้บ้าง นิมิตทางตาอาจเกิดขึ้นได้ นิมิตทางเสียง ทางรส ทางกายสัมผัสก็มี นิมิตทางใจที่เป็นเรื่องราวต่างๆ ก็เป็นไปได้ คือเกิดได้ที่ทวารทั้งหก นิมิตทางตาทำให้เราเห็นผี เห็นเทวดา เห็นสวรรค์ เห็นนรกได้

นิมิตทางหูทำให้เราได้ยินเสียง หมอจิตเวชได้ยินคนบอกว่าได้ยินเสียง ก็มักคิดว่าเป็นบ้า บอกว่าเป็นบ้า เพราะเขาไม่เคยภาวนาสมาธิ ถ้าภาวนาสมาธิ เมื่อถึงอุปจารสมาธิ นิมิตก็จะเกิดขึ้น คนบ้าแท้ๆ ไม่มีแม้กระทั่งขณิกสมาธิด้วยซ้ำ สองอย่างนี้คนละเรื่องกันเลย

---

**Vietnamese** 

Khi tu chỉ (samatha), thứ lừa gạt chúng ta chính là tướng thiền (nimitta). 

Khi tu quán (vipassana), thứ lừa gạt chúng ta là các tạp nhiễm của quán. Hãy thử tìm trên Google hoặc dùng AI, đó chính là thập tạp nhiễm của quán (vipassanūpakkilesa), có mười loại. Có những gì? Đây chỉ là kiến thức để biết, rồi tự mình tu tập.

Còn về tướng thiền trong kinh điển nói thế nào thì tôi không biết, nhưng Lòng Pô biết một chút. Tướng thiền có thể sinh khởi qua mắt, qua âm thanh, qua vị, qua sự tiếp xúc của thân, và cả những câu chuyện, tình tiết trong tâm. Nghĩa là tướng thiền có thể sinh khởi ở cả sáu căn. Tướng thiền của nhãn căn có thể khiến chúng ta thấy quỷ, thấy chư thiên, thấy thiên đường, thấy địa ngục.

Tướng thiền của nhĩ căn có thể khiến chúng ta nghe được âm thanh. Khi bác sĩ tâm thần nghe ai đó nói nghe thấy tiếng, họ thường cho là điên, bảo là điên. Họ nói điên vì họ chưa từng tu thiền định. Nếu tu thiền định, khi đạt đến cận hành định thì tướng thiền sẽ sinh khởi. Những người điên thật sự ngay cả sát-na định cũng không có. Đây hoàn toàn là hai chuyện khác nhau.

----Luang Por Pramote

2026.8.9

這首歌很容易讓善心生起，有善心那種輕鬆安寧、舒暢（passaddhi）、輕快（lahutā）的特質

其實聽一首歌，就可以知道一個作曲家當時是以什麼心來作曲的了

就好像Tchaikovsky寫這首歌，當然就是以明亮喜悅、遠離五蓋的心來寫啦。因為首歌曲本身就是給人這種感覺。（但如果誰聽後心黏黏的、沉重的，就千萬不要聽了）

我們靠近那些開心的人，人都開心些

我們靠近那些多煩惱的人，人都多煩惱些

煩惱是什麼？ 貪、嗔、癡！

所以佛陀在《大吉祥經》中教導：‘不親近愚人，應親近智者，尊敬值得尊敬的人，此為最吉祥’

愚人是怎樣的？就是貪、嗔、癡很厚的。他們的精神健康不好。受到煩惱驅使底下，他們傷害自己、傷害別人、傷害兩者。除非我們是出於憐憫，不然千萬不要親近他們。

智者是怎樣的？ 就是貪、嗔、癡很薄，甚至沒有貪嗔癡的人。他們的精神健康很好，不會受到煩惱的驅使下而傷害自己、傷害別人、或者傷害兩者。只會利益自他。這些人—例如佛陀和他的阿羅漢弟子--值得我們去親近

有誰失戀時喜歡聽那些失戀歌的？哎！這只會越聽越衰、越聽越灰😂

有些歌手就是喜歡失戀後創作這些歌曲去放負，散播嗔心（包括憤怒、悲傷、憂鬱等等）。我們只要聽歌就能知道他們的心是怎樣的了。

這是什麼？ 這就是‘他心通’了😂

佛陀教導，有四種他心通（AN3.61）

有一種他心通是，以徵相相而告知別人心的狀態：『你的心是這樣的。』即使他說許多，都是真實的。 這是因為促成一個人的思想、心的狀態，必然是外界種種條件所促成的。當一個人遇到這一系列條件，他的心就必然會是這樣。所以有些智者的心非常靈敏，能夠蒐集周圍環境的一些資訊、徵兆，而能推測、甚至確認對方心的狀態、在想些什麼。

第二種，就是聽別人的聲音後就能說出對方心的狀態。

第三種就是聽見對方因為疏忽大意而不小心說出口的聲音，而知道對方心的狀態。

第四種，就是進入無尋、無伺的定，例如二禪或以上，然後以自己的心去檢查對方的心。尋就是心在移離目標後重新投入目標，伺是心依偎在目標上。無尋、無伺的定就是心拋下所有目標，安住、獨立凸顯的禪定。

其實為何會有這段開示呢？

原來是佛陀時代一位叫傷歌邏的在家人向佛陀提到，王宮內都在討論，以前比丘們比較少，但較多人會展示超能力，例如祂們前去托缽，是在空中飛來的。但現在比丘更多了，卻更少人展示超能力

佛陀於是便說，有三種神通：

1.如意通：就是可以分身啊、隱身啊、穿墻啊、在地中好像在水中那樣游泳、在水上可以好像在地上那樣行走、可以在空中飛、可以以身體前往梵天界等等

2.他心通

3.教誡神通：這個應該想、應該說、應該做；這個不應該想、說和做

佛陀便問傷歌邏哪個神通比較優勝呢？

後者便回答教誡神通。因為那些如意通啊、他心通啊，看起來就像外道的那些幻術，對他來說沒什麼特別。之後他便讚美佛陀都具備這三種神通（其實是想試佛陀）

佛陀一聽便知道了，便呵斥他不禮貌。但還是承認自己具備這三種神通

**English**

This song easily gives rise to wholesome states of mind. It has the qualities of lightness, peace, ease (passaddhi), and lightness (lahutā) that come with a wholesome mind.

In fact, just by listening to a song, one can know what kind of mind the composer was in when writing it. 

Take Tchaikovsky writing this piece — of course he wrote it with a bright, joyful mind free from the five hindrances. Because the music itself gives people exactly that feeling. (But if someone feels sticky and heavy after listening, then they should stop listening at once.)

When we stay close to happy people, we become happier. 

When we stay close to people full of defilements, we become more defiled ourselves. 

What are the defilements? Greed, aversion, and delusion!

That is why the Buddha taught in the *Maṅgala Sutta*: 

“Not associating with fools, associating with the wise , respect who is worthy of respect— this is the highest blessing.”

What are fools like? Their greed, hatred, and delusion are thick. Their mental health is poor. Driven by defilements, they harm themselves, harm others, or harm both. Unless we approach them out of compassion, we should never stay close to them.

What are the wise like? Their greed, hatred, and delusion are very thin, or even completely absent. Their mental health is excellent. They are not driven by defilements to harm themselves, others, or both. They only benefit themselves and others. These people — for example the Buddha and his Arahant disciples — are worthy of our association.

Who likes listening to break-up songs when they are heartbroken? 

Sigh! The more you listen, the more depressed and gloomy you become 😂 

Some singers, after a break-up, deliberately create these songs to vent negativity and spread dosa (including anger, sadness, depression, etc.). Just by listening to the song, we can already know what kind of mind they were in.

What is this? This is exactly “mind reading” 😂

The Buddha taught that there are four kinds of mind reading (AN 3.61):

1. The first kind is knowing another person’s state of mind through signs and indications, and then saying: “Your mind is like this.” Even if he says many things, they are all true. This is because a person’s thoughts and mental states are necessarily brought about by various external conditions. When a person encounters a certain series of conditions, his mind will inevitably be in that state. Therefore some wise people have very sensitive minds; they can gather information and signs from the surrounding environment and thereby infer, or even confirm, the other person’s state of mind and what they are thinking.

2. The second kind is knowing another person’s state of mind after hearing their voice.

3. The third kind is knowing another person’s state of mind by hearing the sounds they carelessly let slip when they are unmindful.

4. The fourth kind is entering a state of samadhi (undistractability of mind) without applied thought (vitakka) and sustained thought (vicāra) — for example the second jhāna or higher — and then examining the other person’s mind with one’s own mind. 

  Applied thought (vitakka) is the mind moving away from the object and then applying itself to it again; sustained thought (vicāra) is the mind dwelling on the object. Samadhi without applied and sustained thought means the mind has completely abandoned all objects and abides independently, standing out clearly in stillness.

Why did this teaching arise? 

In the Buddha’s time, a householder named Saṅgārava told the Buddha that people in the royal palace were discussing how, in the past, there were fewer bhikkhus, yet more of them displayed supernormal powers — for example, they would fly through the air when going on alms-round. Now there are more bhikkhus, yet fewer display such powers.

The Buddha then said there are three kinds of supernormal powers:

1. The power of psychic transformation (iddhi-vidhā): the ability to multiply oneself, become invisible, pass through walls, dive into the earth as if into water, walk on water as if on land, fly through the air, travel bodily to the Brahmā world, and so on.

2. Mind reading.

3. The power of instruction: “This should be thought, this should be said, this should be done; this should not be thought, said, or done.”

The Buddha then asked Saṅgārava which of these powers was superior. 

Saṅgārava replied that the power of instruction was superior, because the psychic powers and mind reading looked to him just like the magic tricks of outsiders — nothing particularly special. Afterwards he praised the Buddha for possessing all three powers (actually he was testing the Buddha).

As soon as the Buddha heard this, He knew, and rebuked him for being discourteous. Nevertheless, He still acknowledged that He Himself possessed all three powers.

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**ภาษาไทย**

เพลงนี้สามารถทำให้เกิดกุศลจิตได้ง่าย ๆ มันมีลักษณะของความเบา ความสงบ ความสบายใจ (ปัสสัทธิ) และความเบาสบาย (ละหุตา) ซึ่งเป็นคุณสมบัติของกุศลจิต

จริง ๆ แล้ว เพียงแค่ฟังเพลงหนึ่งเพลง ก็สามารถรู้ได้ว่าผู้ประพันธ์เพลงนั้นใช้จิตแบบไหนในการแต่งเพลง 

เหมือนอย่างไชคอฟสกีที่แต่งเพลงนี้ แน่นอนว่าเขาแต่งด้วยจิตที่สว่างไสว ร่าเริง และห่างไกลจากนิวรณ์ทั้งห้า เพราะตัวเพลงเองก็ให้ความรู้สึกแบบนั้นแก่ผู้ฟัง (แต่ถ้าใครฟังแล้วรู้สึกเหนียวเหนอะ หนักอึดอัด ก็อย่าฟังอีกเลย)

เราเข้าใกล้คนที่มีความสุข คนเราก็จะมีความสุขมากขึ้น 

เราเข้าใกล้คนที่มีกิเลสมาก คนเราก็จะมีกิเลสมากขึ้น 

กิเลสคืออะไร? คือ โลภะ โทสะ โมหะ!

ดังนั้นพระพุทธเจ้าจึงทรงสอนไว้ในมงคลสูตรว่า 

“ไม่คบคนพาล คบแต่บัณฑิต บูชาผู้ที่ควรบูชา นี่คือมงคลอันสูงสุด”

คนพาลเป็นอย่างไร? คือมีโลภะ โทสะ โมหะหนามาก สุขภาพจิตไม่ดี เมื่อถูกกิเลสขับดัน พวกเขาก็ทำร้ายตัวเอง ทำร้ายผู้อื่น หรือทำร้ายทั้งสองฝ่าย เว้นแต่เราจะเข้าไปใกล้ด้วยความเมตตากรุณา มิฉะนั้นอย่าไปคบหาพวกเขาเลย

บัณฑิตเป็นอย่างไร? คือมีโลภะ โทสะ โมหะบางมาก หรือแม้กระทั่งไม่มีเลย สุขภาพจิตดีมาก ไม่ถูกกิเลสขับดันให้ทำร้ายตัวเอง ผู้อื่น หรือทั้งสองฝ่าย มีแต่จะเป็นประโยชน์แก่ตนและผู้อื่น คนเหล่านี้ เช่น พระพุทธเจ้าและพระอรหันตสาวกของพระองค์ ควรที่เราจะเข้าใกล้

ใครกันที่ตอนอกหักแล้วชอบฟังเพลงอกหัก? 

เฮ้อ! ยิ่งฟังยิ่งซวย ยิ่งฟังยิ่งหดหู่ 😂 

นักร้องบางคนชอบแต่งเพลงประเภทนี้หลังอกหัก เพื่อระบายความลบและแพร่กระจายโทสะ (รวมถึงความโกรธ ความเศร้า ความซึมเศร้า ฯลฯ) เพียงแค่ฟังเพลง เราก็รู้แล้วว่าจิตของเขาเป็นอย่างไร

นี่คืออะไร? นี่แหละคือ “ญาณรู้จิตผู้อื่น” 😂

พระพุทธเจ้าทรงสอนว่า มีญาณรู้จิตผู้อื่นอยู่สี่ประเภท (อง.ติก. 3.61):

1. ประเภทแรก คือ รู้สภาพจิตของผู้อื่นด้วยนิมิตหรือเครื่องหมาย แล้วบอกว่า “จิตของท่านเป็นอย่างนี้” แม้เขาจะพูดมาก ก็ล้วนเป็นความจริง เพราะความคิดและสภาพจิตของบุคคลหนึ่ง ย่อมเกิดจากเงื่อนไขภายนอกต่าง ๆ เมื่อบุคคลนั้นพบกับเงื่อนไขชุดหนึ่ง จิตของเขาย่อมเป็นไปอย่างนั้น ดังนั้นผู้มีปัญญาบางคนมีจิตที่ละเอียดอ่อนมาก สามารถรวบรวมข้อมูลและสัญญาณจากสิ่งแวดล้อมรอบตัว แล้วคาดเดา หรือแม้กระทั่งยืนยันสภาพจิตและสิ่งที่อีกฝ่ายกำลังคิดได้

2. ประเภทที่สอง คือ ฟังเสียงของผู้อื่นแล้วสามารถบอกสภาพจิตของเขาได้

3. ประเภทที่สาม คือ ได้ยินเสียงที่อีกฝ่ายเผลอพูดออกมาเพราะความประมาท แล้วรู้สภาพจิตของเขา

4. ประเภทที่สี่ คือ เข้าฌานที่ไม่มีวิตกและวิจาร (เช่น ทุติยฌานขึ้นไป) แล้วใช้จิตของตนตรวจดูจิตของอีกฝ่าย 

  วิตก คือ จิตเคลื่อนออกจากอารมณ์แล้วพุ่งเข้าหาอารมณ์อีกครั้ง วิจาร คือ จิตเกาะติดอยู่กับอารมณ์ ฌานที่ไม่มีวิตกวิจาร คือ จิตได้ละอารมณ์ทั้งหมดแล้วตั้งมั่นอยู่อย่างอิสระ โดดเด่นชัดเจน

ทำไมจึงมีคำสอนตอนนี้เกิดขึ้น? 

ในสมัยพุทธกาล ฆราวาสชื่อสังคารวะได้ทูลพระพุทธเจ้าว่า ในวังมีการพูดกันว่า เมื่อก่อนพระภิกษุน้อย แต่มีคนแสดงฤทธิ์มากกว่า เช่น เวลาออกบิณฑบาตจะบินมาทางอากาศ ตอนนี้พระภิกษุมากขึ้น แต่ผู้แสดงฤทธิ์กลับน้อยลง

พระพุทธเจ้าจึงตรัสว่า มีฤทธิ์สามอย่าง:

1. อิทธิวิธีฤทธิ์: สามารถแยกกาย หายตัว ทะลุกำแพง ดำดินเหมือนว่ายน้ำในน้ำ เดินบนน้ำเหมือนเดินบนบก บินในอากาศ ไปสู่พรหมโลกด้วยกาย ฯลฯ

2. ญาณรู้จิตผู้อื่น

3. อนุสาสนีปฏิหาริย์: สิ่งนี้ควรคิด ควรพูด ควรทำ สิ่งนี้ไม่ควรคิด พูด และทำ

พระพุทธเจ้าจึงตรัสถามสังคารวะว่า ฤทธิ์อย่างไหนประเสริฐกว่ากัน 

สังคารวะทูลตอบว่า อนุสาสนีปฏิหาริย์ประเสริฐกว่า เพราะอิทธิฤทธิ์และญาณรู้จิตผู้อื่น ดูคล้ายกับมายากลของพวกเดียรถีย์ ไม่ได้พิเศษอะไรสำหรับเขา หลังจากนั้นเขาก็สรรเสริญว่าพระพุทธเจ้าทรงมีฤทธิ์ทั้งสามอย่าง (จริง ๆ แล้วเขาต้องการทดสอบพระพุทธเจ้า)

ทันทีที่พระพุทธเจ้าทรงฟัง พระองค์ก็ทรงทราบ และทรงติเตียนเขาว่าไม่สุภาพ แต่ถึงอย่างนั้น พระองค์ก็ยังทรงยอมรับว่าพระองค์เองมีฤทธิ์ทั้งสามอย่าง

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**Tiếng Việt**

Bài hát này rất dễ khiến thiện tâm sinh khởi. Nó có những đặc tính nhẹ nhàng, an tịnh, dễ chịu (passaddhi) và nhẹ nhàng (lahutā) của thiện tâm.

Thật ra, chỉ cần nghe một bài hát, người ta đã có thể biết nhà soạn nhạc lúc ấy dùng tâm gì để sáng tác. 

Giống như Tchaikovsky viết bài này, chắc chắn ông viết bằng tâm sáng sủa, vui vẻ, xa lìa năm triền cái. Vì bản thân bài hát đã mang lại cảm giác như vậy cho người nghe. (Nhưng nếu ai nghe xong mà tâm dính mắc, nặng nề thì tuyệt đối đừng nghe nữa.)

Khi chúng ta gần những người vui vẻ, bản thân cũng vui hơn. 

Khi chúng ta gần những người nhiều phiền não, bản thân cũng nhiều phiền não hơn. 

Phiền não là gì? Là tham, sân, si!

Vì vậy Đức Phật dạy trong *Kinh Đại Cát Tường*: 

“Không thân cận kẻ ngu, nên thân cận bậc trí, tôn kính những người đáng được tôn kính, đó là cát tường tối thượng.”

Kẻ ngu như thế nào? Là những người tham, sân, si rất dày. Sức khỏe tinh thần của họ kém. Bị phiền não thúc đẩy, họ làm hại bản thân, làm hại người khác, hoặc làm hại cả hai. Trừ khi chúng ta đến gần vì lòng bi mẫn, còn không thì tuyệt đối đừng thân cận họ.

Bậc trí như thế nào? Là những người tham, sân, si rất mỏng, thậm chí không còn tham sân si. Sức khỏe tinh thần của họ rất tốt, không bị phiền não thúc đẩy để làm hại mình, hại người, hoặc hại cả hai. Chỉ làm lợi ích cho mình và người khác. Những người này — ví dụ như Đức Phật và các vị A-la-hán đệ tử của Ngài — đáng để chúng ta thân cận.

Có ai khi thất tình lại thích nghe những bài hát thất tình không? 

Ôi! Càng nghe càng xui, càng nghe càng ủ rũ 😂 

Một số ca sĩ sau khi thất tình thích sáng tác những bài hát kiểu này để tuôn ra sự tiêu cực, lan truyền sân tâm (bao gồm tức giận, buồn bã, trầm cảm…). Chỉ cần nghe bài hát, chúng ta đã biết tâm của họ như thế nào rồi.

Đây là gì? Đây chính là “tha tâm thông” 😂

Đức Phật dạy có bốn loại tha tâm thông (AN 3.61):

1. Loại thứ nhất là biết trạng thái tâm của người khác nhờ các tướng trạng, dấu hiệu rồi nói: “Tâm của ông như thế này.” Dù ông ấy nói nhiều, tất cả đều chân thật. Vì tư tưởng và trạng thái tâm của một người nhất định do các điều kiện bên ngoài tạo thành. Khi một người gặp phải một chuỗi điều kiện nào đó, tâm của người ấy nhất định sẽ như vậy. Vì thế một số bậc trí có tâm rất nhạy bén, có thể thu thập thông tin, dấu hiệu từ môi trường xung quanh rồi suy đoán, thậm chí xác nhận được trạng thái tâm và những gì đối phương đang nghĩ.

2. Loại thứ hai là nghe giọng nói của người khác rồi có thể nói ra trạng thái tâm của họ.

3. Loại thứ ba là nghe những âm thanh mà đối phương vì sơ ý, bất cẩn mà buột miệng nói ra, rồi biết được trạng thái tâm của họ.

4. Loại thứ tư là nhập vào định không tầm, không tứ — ví dụ nhị thiền trở lên — rồi dùng tâm của mình quán sát tâm của đối phương. 

  Tầm là tâm rời khỏi đối tượng rồi lại dồn vào đối tượng; tứ là tâm bám sát vào đối tượng. Định không tầm không tứ là tâm đã buông bỏ hết mọi đối tượng, an trú một cách độc lập, nổi bật rõ ràng trong sự tĩnh lặng.

Vì sao lại có đoạn khai thị này? 

Vào thời Đức Phật, có một cư sĩ tên là Thương Ca La (Saṅgārava) đến bạch Phật rằng trong cung vua mọi người đang bàn luận: ngày xưa số lượng Tỳ-kheo ít hơn, nhưng nhiều người hơn lại thị hiện thần thông, ví dụ khi đi khất thực thì bay trên không trung đến. Bây giờ Tỳ-kheo nhiều hơn, nhưng người thị hiện thần thông lại ít hơn.

Đức Phật liền dạy có ba loại thần thông:

1. Như ý thông: có thể hóa thân, ẩn thân, xuyên tường, lặn dưới đất như bơi dưới nước, đi trên nước như đi trên đất, bay trên hư không, dùng thân đến cõi Phạm thiên…

2. Tha tâm thông.

3. Giáo giới thần thông: cái này nên nghĩ, nên nói, nên làm; cái này không nên nghĩ, nói và làm.

Đức Phật liền hỏi Thương Ca La loại thần thông nào thù thắng hơn. 

Ông ấy trả lời rằng giáo giới thần thông thù thắng hơn. Vì như ý thông và tha tâm thông trông giống như những ảo thuật của ngoại đạo, đối với ông chẳng có gì đặc biệt. Sau đó ông khen ngợi Đức Phật đều có đủ cả ba loại thần thông (thật ra là muốn thử Đức Phật).

Đức Phật vừa nghe xong liền biết ngay, liền quở trách ông ấy thiếu lễ độ. Nhưng Ngài vẫn thừa nhận chính mình có đủ cả ba loại thần thông.

video cred. to

https://www.youtube.com/watch?v=VUF9g9V-Ang&list=RDVUF9g9V-Ang&start_radio=1

開發智慧是為了離苦。但是玩具、隨贈品不用期待，到時間它就會自己來的。

比如說，我們在很狹窄的地方，沒有空氣可以呼吸。

比如說在古代的那種麵包車，打開不了窗戶，人也很擠，冷氣也壞掉。

坐了好幾個小時，如果我們可以修習空遍，有玻璃就可以覺得沒有玻璃。

然後一整個晚上有風吹過來。

然後早上醒來就覺得很清爽，但其他人就好像要死掉了

其實這些禪定很有利益的。去訓練吧。

但要有正念伴隨。如果沒有正念伴隨，很容易偏的，看到這個那個，以為是真的。分不出來哪個是真的，哪個是被心欺騙。

所以修禪定最安全的目標就是讓心寧靜、得到休息。

----隆波帕默

2026.2.1

The purpose of developing wisdom is to transcend suffering. As for toys and free gifts, there's no need to anticipate them; when the time comes, they will arrive on their own.

For example, when we are in a very narrow space without air to breathe. 

For instance, in those old-fashioned vans where the windows can't be opened, people are crowded, and the air conditioning is broken. 

After sitting for several hours, if we can practice the space kasina (ākāsa-kasina), we can perceive the glass as if it weren't there. 

Then, throughout the night, a breeze feels as if it's coming through. 

And in the morning, we wake up feeling refreshed, while others seem nearly dead.

In reality, these meditation practices are very beneficial. So, go and train. 

But mindfulness must accompany them. Without mindfulness, it's easy to go astray—seeing this and that, mistaking it for reality. We can't distinguish what is real from what the mind deceives us into believing. 

Therefore, the safest objective in stillness practice is to calm the mind and allow it to rest.

---- Luang Por Pramote 

2026.2.1

Devotee: Can you enter *jhāna* (Ajahn Brahm’s more difficult version of Jhana) doing walking meditation? Thanks.

Ajahn Brahm: If you do enter a *jhāna* while you're doing walking meditation, you'll crash against the wall, you'll fall over, you'll trip, because when you enter a *jhāna* you've got the five senses gone.

Can you enter *jhāna* while walking meditation? Basically no, but you can get pretty close. I think I mentioned that to you the other day. Just when I was doing walking meditation even as a young monk, I got so quiet that a monk was sent to come and get me because I was getting into my meditation so well that I had forgotten the appointment. And then he was shouting right next to me, shouting in my ear hole so much louder than that, and it was like he was miles away—it's like the sense of sound had almost been cut off. But I'm still aware of the feelings in my body; that's my focus. I could see a little bit, just you know, my eyes on the floor.

But really, what we do—this one monk, we have a photo of him up in our monk's dining hall—and he was a very simple farmer. He just happened to be doing some sort of business over in the Thai town of Sakhon Nakhon at a time when they were doing Ajahn Mun's funeral service, and he just saw some monks in there so he wondered what was going on. He just went inside and listened to a very simple sermon, and all the sermon said is, "If you really want to develop your meditation, walk a lot and sit a lot." That was it. But he remembered that, and it inspired him. So later on he did ordain as a *bhikkhu* in a simple forest monastery, and that was his practice.

He had a walking meditation path—you know, with sand on it, made it nice and easy. It had a beginning and an end, so when he got to the end you turn around and walk back again. That's one of the nice things about walking meditation: you never get anywhere. I saw these people try and get somewhere—what did you attain? You just ended up where you started. But that's only just one aspect; the other one is you really focus in this moment—not where you're going, not where you came from, but just where you are. And whenever he got tired, he wouldn't go back into his hut, he would just sit down right where he got tired—in the middle of the meditation path, or the beginning, or wherever he got tired—and then he would just meditate, close his eyes, cross his legs, and then when he had enough of the walking-sitting meditation, he'd get up and carry on walking. That's all he ever did: walking and sitting just where he was, as much as he could. And he became one of those monks—if he wasn't enlightened, he was really, really close, maybe a non-returner—and he had his psychic powers as well. People always get interested when I mention psychic powers.

We know that because when we went to visit him with the other monks—with me early on as a monk—and we were just chatting and talking about, "Just where do you come from?" "We come from Australia." "Where's that?" "That's to the south." "You mean further south in Bangkok?" "So yeah, a lot further south."

Because he was a simple farmer, he didn't have any idea about geography. They said, "Yeah, you go to Australia's how far?" "It's a long way, you know—this was it—from Bangkok, a seven- or eight-hour, or maybe seven-hour flight." "Wow, it's a long way. And if you keep going further, you go to Antarctica." "What's that like? Are there any Thai people there?" "No, it's all ice and... was it penguins or something? It's just ice there. It's really ice everywhere."

Because he couldn't really imagine that, right? It's everywhere. And so anyway, we just mentioned that to him. In the following morning, he said, "You were right." "What do you mean, 'You were right'?" "But if you go down really south, you've got this place that's got ice and snow everywhere." So he let on to us that he just got into his mind-made body and just gone over there to check it out, see if we were right. So that's a pretty good monk—you can just go off to ice, to Antarctica, if you really want to. If you get bored here, you know, you don't know what to do in the evening, if this isn't cold enough for you, you can go to Antarctica. Anyway, so he was a really good monk. That's all he ever did: just walking and sitting. So that's the best thing to do.

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

https://www.youtube.com/watch?v=KmhqjzGpFYs&list=PLf9HOK_Rf1M6GlBVBdYU5_zus2c75tyWv&index=17

信眾：您能在行禪時進入**禪那**（阿姜布拉姆所闡述的較難版本禪定）嗎？謝謝。

阿姜布拉姆：如果你在行禪時進入**禪那**，你會撞到牆、跌倒、絆倒，因為當你進入禪那時，五感都會關閉。

能在行禪時進入禪那嗎？基本上不能，但你可以非常接近。我想我前幾天跟你提過。就在我還是一位年輕比丘時，有一次行禪，我進入極深的寂靜，以至於另一位比丘被派來找我，因為我禪修得太投入，完全忘了約定。然後他在我耳邊大聲喊叫，聲音比這大得多，但聽起來卻像他在幾英里之外——彷彿聽覺幾乎被切斷了。但我仍然能覺知身體的感受，那是我的焦點。我還能看見一點點，你知道，我的眼睛看著地面。

但實際上，我們修行——有位比丘，我們齋堂裡掛著他的照片——他原本是個非常純樸的農夫。有一次，他恰好在泰國色軍府（Sakhon Nakhon）小鎮辦事，正逢阿姜曼尊者的葬儀服務。他看到裡面有比丘，感到好奇，便走進去聽了一場非常簡單的開示。整個開示就一句話：「如果你真想修習禪定，就要多經行，多靜坐。」就這樣。但他記住了，並且深受啟發。後來，他在一座樸素的森林寺院出家成為**比丘**，那就是他的修行方式。

他有一條經行道——你知道，鋪了沙子，走起來舒適平穩。它有起點和終點，所以當他走到盡頭，就轉身再走回來。這就是經行的一個妙處：你從未到達任何地方。我看到一些人試圖到達某處——你證得了什麼呢？你只是回到了起點。但那只是一個面向；另一個面向是你真正專注於當下這一刻——不問去處，不念來處，只安住於當下所在之處。每當他感到疲倦，他不會回茅蓬，他就在感到疲倦的地方直接坐下——在經行道中間，或起點，或任何他覺得累的地方——然後他就開始禪修，閉上眼睛，盤起腿，當他覺得坐夠了，就起身繼續經行。這就是他全部的生活：盡其所能地，在當下之處，經行與靜坐。他成為了一位這樣的比丘——就算尚未完全覺悟，也已非常、非常接近，可能已證得**不還果**——而且他也有**神通**。每當我提到神通，人們總是很感興趣。

我們知道這一點，是因為當我們和其他比丘——那時我還是一位新比丘——一起去拜訪他時，我們閒聊起來：「你們從哪裡來？」「我們從澳洲來。」「那是哪裡？」「在南邊。」「你是說曼谷的更南邊嗎？」「是的，還要往南很多很多。」

因為他是一個純樸的農夫，對地理毫無概念。他們問：「是啊，去澳洲有多遠？」「很遠，你知道——從曼谷出發，要飛七、八個小時，大概七小時吧。」「哇，那真遠。如果繼續往南走，你會到南極洲。」「那裡是什麼樣子？有泰國人嗎？」「沒有，全是冰……是有企鵝還是什麼的。那裡只有冰。真的到處都是冰。」

因為他實在無法想像，對吧？到處都是冰。總之，我們就這樣告訴了他。第二天早上，他說：「你們是對的。」「什麼意思，『我們是對的』？」「但是如果你一直往南走，確實有這麼一個地方，到處都是冰雪。」於是他向我們透露，他只是以**意生身**去了一趟，親自查看我們說的是否屬實。所以，這是一位相當了不起的比丘——如果你真想的話，就可以去冰天雪地的南極洲。如果你在這裡覺得無聊，不知道晚上該做什麼，或者覺得這裡不夠冷，你可以去南極洲。總之，他是一位真正優秀的比丘。這就是他一生所做的一切：只是經行與靜坐。所以，這是最好的修行方式。

---

2023年7月 (3/19) | 9日禪修營 | 阿姜布拉姆

https://www.youtube.com/watch?v=KmhqjzGpFYs&list=PLf9HOK_Rf1M6GlBVBdYU5_zus2c75tyWv&index=17

如果我們的心清淨、空於五蓋，有時是有可能知道是什麼業導致現在的處境的。

最主要是因為削弱智慧的五蓋（欲貪、嗔、散亂後悔、昏沉睡眠、疑）被壓制，心變得很清晰敏銳。

我們過去造業，其實這個想蘊也有在啊！它就是負責記憶。

當這個業結成同樣類型業果報，沒有五蓋的心就可能會記得它。

隆波帕默在2018年1月21日時這樣開示：‘隆波兒時很頑皮，喜歡甩彈簧繩，看到蝙蝠在飛，好奇它飛那麼快，自己能打到嗎？並不是想要傷害它，只是想知道能打中嗎？但從未打中過。用棍子打從未打中。於是來了個升級版：甩彈簧繩要比棍子快，就這樣轉著甩，在它飛來時，一閃而過，但是沒打中。有一天，隆波靜候它飛過來，提前甩，結果打中它的後背，蝙蝠掉到地上，沒有死也沒有傷口，只是很疼，它倒在地上抖動著翅膀。隆波的心情極度沮喪，非常、非常強的憐悯生起，仔細觀察了會兒，見到它飛走了，心才略微好受一點！

後來隆波開始修行，某日正在坐禪，那時已經長大成年，差不多30歲了。正在打坐，一般而言，隆波打坐時的心會很快入定。那一天，心又集中起來，就在心稍退出、對外面略有感覺時，只聽「噼啪」一聲，仿彿鞭子響，像被鞭子狠抽在後背的正中央，這時候全身顫抖，身抖、心也抖，心持續地顫抖著，非常疼。然後，看到了蝙蝠抖動翅膀的畫面，隆波意識到這個業已經結果了。’

不過這些其實並不是重點，因為我們不知道禪相是真還是假的，沒有佛陀來為我們驗證。更重要的是，我們遇見不好的處境，就要知道自己這是過去的惡業成熟了，並且警惕自己未來不要再作惡就可以了

If our mind is purified and free from the five hindrances, it is sometimes possible to know what karma has led to our present circumstances.

This is primarily because when the five hindrances that obscure wisdom (sensual desire, ill will, restlessness and remorse, sloth and torpor, and doubt) are suppressed, the mind becomes exceptionally clear and sharp.

When we created karma in the past, the aggregate of perception (saññā) was indeed present—it is responsible for memory.

When this karma ripens into a corresponding result, a mind free from the five hindrances may recall it.

Luang Por Pramote shared this teaching on January 21, 2018: "When Luang Por was a child, he was very mischievous and liked to play with a slingshot. Seeing bats flying, he wondered if he could hit them as they flew so fast. It wasn't out of a desire to harm them, just curiosity—could he hit one? But he never succeeded. He never hit one with a stick either. So he upgraded his method: a slingshot is faster than a stick. He would swing it around and release it as a bat flew by, but it always missed. One day, Luang Por waited quietly for a bat to approach, shot early, and hit it squarely on the back. The bat fell to the ground, not dead or wounded, but in great pain, fluttering its wings on the ground. Luang Por felt extremely downcast, and a very, very strong compassion arose. After observing for a while, he saw it fly away, and his heart felt slightly better.

Later, when Luang Por began practicing meditation, one day during sitting meditation—he was already an adult, around 30 years old—his mind, which usually entered concentration quickly during meditation, became focused. On that day, as his mind slightly withdrew and became aware of the external surroundings, he suddenly heard a 'crack' sound, like a whip, as if a whip had struck him squarely on the center of his back. His entire body trembled—his body shook, and his mind shook too, trembling continuously with intense pain. Then, an image of the bat fluttering its wings appeared, and Luang Por realized that this karma had borne fruit."

However, these experiences are not actually the main point, because we cannot know whether such meditative visions are real or illusory—there is no Buddha to verify them for us. What is more important is that when we encounter unfavorable circumstances, we should understand that past unwholesome karma has ripened and remind ourselves not to create evil karma in the future.

謹慎自己的語言。

記得一點，每一次說，心都會損耗能量。因此有的人他不會說太多的。他修他的禪定。這樣的人心力很強。像隆波說很多的人根本沒有什麼神通的，是不行的出家人（笑）。

Be mindful and careful with your speech.

Remember one thing: every time we speak, the mind expends energy. 

Therefore, some people don’t speak too much. They cultivate their samādhi (stillness). People like that have very strong mental power.

As for someone like me who talks a lot—Luang Por says people who talk a lot basically have no supernormal powers at all. We’re failed monks! (laughter)

--- Luang Por Pramote 

2025.12.28

Devotee: Dear Ajahn,  I felt you read my mind though this morning's talk to the whole group , you answered all of my questions.

Ajahn Brahm: no I didn't otherwise you wouldn't have had to write this one it saves interview time ...good monks don't read minds if you really have that ability,  you read one mind two minds-- oh God, this is terrible stuff!

Would you really like to read the really good mind, which is interesting?  is your mind ,honestly worthy, of being read? (all laugh)

exactly (laugh)

**信徒：** 親愛的阿姜，儘管今天早上的開示是對大眾說的，但我感覺你讀到了我的心，你回答了我所有的問題。

**阿姜布拉姆：** 沒有，我沒有讀心。否則你就不需要寫下這個問題了……這樣省下了面談時間……好的僧侶是不讀心的。如果你真有那種能力，你讀一個心、兩個心——哦天啊，這太糟糕了！

你真的想讀那種真正「好」的心嗎？那倒是有趣。但說實話，你的心真的「值得」被讀嗎？（眾人笑）

正是如此。（笑）

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

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

神通其實是修行上一個很大的障礙

為什麼我們想有神通？ 

許多時是因為我慢--想要變得與眾不同、特別、比人好

也可能是因為貪慾---當有神通後，就可以得到許多利益、尊重、名譽

當煩惱不斷增加，我們的修行還不玩完（完蛋）？ 

煩惱其實等於痛苦，我們的精神痛苦必然會增加

比如說，我們有天眼通、他心通等等

除非我們是阿羅漢，如果我們想給人知道，許多時都是煩惱作崇，想讓人知道自己很厲害

一給人知道，後患無窮

有時別人有問題，如果我們有神通的話（只是說如果），可能會可憐他，然後露神通來幫他

而人通常是不會知足的，肯定會抓住我們不放---追女孩子又找我們，買彩票又找我們，想升職又找我們，想知道未來又找我們.....

最糟糕的是他把這個傳開來，然後就麻煩了

將會有絡繹不絕的人來找我們，但是是來問事的：我很好奇，現在他他他在想什麼？我過去世是怎樣的？我親人死了之後去哪裡了？可以變黃金給我嗎？😂 

如果我們不迎合他們，他們就可能會生氣怨恨我們

如果我們迎合他們，就會增加他們的整體煩惱和痛苦--想要這個、想要那個

真正最能幫助到大眾的，其實是去除煩惱的佛法

去除煩惱就等同於去除痛苦

如果他們成為了阿羅漢---咔嚓---不用再求來求去了😂不用煩我們了 

所以如果我們聰明的話，神通僅限自用

一給人知道就等於玩完了

沒有神通也不要緊

為什麼？

看看Elon musk ？社會上的成功人士？沒有神通不也一樣富有、有權勢、成功？

如果沒有神通、不認識有神通的人，反而可以少些煩惱😂可以少了走旁門左道的幻想和渴求

Supernatural powers are actually a significant obstacle on the spiritual path. 

Why do we desire such powers? 

Often, it’s due to conceit — the wish to stand out, to be special, or to be better than others. 

It can also stem from greed — thinking that with such powers, we can gain benefits, respect, and fame. 

When unwholesome mental states keep growing, isn’t our practice essentially ruined? 

These defilements are, in essence, suffering, and our mental distress will inevitably increase.

For example, suppose we possess clairvoyance, mind-reading abilities, and so on. 

Unless we are arahants, if we feel the urge to let others know, it’s usually driven by defilements — the desire to show how extraordinary we are.

Once others find out, the troubles are endless. 

Sometimes, if someone has a problem and we have supernatural powers (just hypothetically), we might pity them and reveal our powers to help. 

But people are rarely content — they’ll cling to us without letting go. They’ll come to us for chasing a romantic interest, buying lottery tickets, seeking promotions, wanting to know the future...

The worst is when they spread the word, and then real trouble begins. 

A steady stream of people will come seeking us — but only to ask questions: “I’m curious, what is he/she thinking right now?” “What was my past life like?” “Where did my deceased relative go?” “Can you turn things into gold for me?” 😂 

If we don’t indulge them, they may become angry and resentful. 

If we do indulge them, we only increase their overall defilements and suffering — their wants and desires multiply.

What truly helps people the most is actually the Dhamma that removes defilements. 

Removing defilements is equivalent to removing suffering. 

If they become arahants — *snap* — no more endless seeking and begging 😂 no more bothering us.

So, if we are wise, supernatural powers should be for personal use only. 

Once others know, it’s essentially game over.

Not having supernatural powers is also fine. 

Why? 

Look at Elon Musk? Successful people in society? Aren’t they wealthy, powerful, and successful without supernatural abilities? 

If we lack such powers and don’t know anyone who has them, we might actually have fewer troubles 😂 fewer fantasies and cravings for shortcuts.

Devotee: Devadatta is known to have possessed extraordinary psychic powers. Are his psychic powers attained through the true jhanas and immaterial attainments? 

Ajahn Brahm: Four jhanas, yes. But he lost them afterwards. You know why he lost them? I’ve seen many times people who, when they were young, became very famous because they did have psychic powers. But there's a danger if you start to get good meditation or psychic powers, and that is pride, ownership—thinking, “It's my psychic powers”—and you lose them. It’s almost like a safety mechanism if you try to use them for gain. Everyone knew this: Devadatta wanted to take over from the Buddha. Who did actually take over from the Buddha once the Buddha passed away? Many people asked, “Can you please appoint a successor so there's no argument once you pass away?” And the Buddha replied, “When I pass away, the Dhamma and the Vinaya will be the leader, not a person—but the teachings.” And that was an incredibly beautiful answer. He realized the danger: if you have all these incredible powers, that power will either frighten people away or attract some people who want to use it for no good purposes. So he said, “The teachings will be the teacher after I pass away.” It's really brilliant.

So he did, but he lost them afterwards. 

Devotee:How could he harbor wrong views and malicious intent when such deep meditations are the condition for seeing things as they really are?

Ajahn Brahm: Yeah, they are. Those deep meditations, the stillness, are a cause for seeing things as they really are, for wisdom. And he had that jhana, but then he lost it afterwards. Just one small little thing, such as pride, the ego , sense of self—he hadn't lost that yet. And that was the difference between someone who is a stream-winner or a once-returner and a Devadatta. Anyone who was a stream-winner would never do those sorts of things that Devadatta did. 

Devotee: If not, is it possible to have psychic powers without actually attaining a true jhana? 

Ajahn Brahm: I think yes. But that's probably the psychic powers which come from having a jhana in your previous life still remaining, some of those abilities.

Do you want psychic powers? Anyone want any? How do you get psychic powers if you want some? I will now tell you how to get psychic powers and everything else. This is what Ajahn Chah taught me. You don't need to write it down. I told you this many times. He would give talk after talk after talk on the same subject time and time again for weeks on end, and then he would change the subject and a new subject would come up. I remember him telling this story the first weeks I was at Wat Nong Pahpong, and then he never mentioned it again, and I never saw it in any book. But he said it: you want to get psychic powers and things like jhanas, the deep understandings? You should sit under a mango tree perfectly still, put out your hand, and let the mango fall. I told you that story many times, and it's a gorgeous anecdote and also a gorgeous simile.

The Buddha never went to Thailand to plant mango trees. There were no mango trees in Wat Nong Pahpong when I was a young monk. And if you did find a mango tree—you've seen mango trees in many parts of the world—how do you get a mango? You climb up the tree, or you throw a stick at it, get a ladder or something, get all the mangoes you want. But Ajahn Chah said, “No, you can't get those mangoes that way. There's only one way to get those mangoes. Sit perfectly still under the mango tree, hold out your hand, and the mango will fall.” I never understood that simile for years, but now you get it. Holding out your hand is a simile of kindness. But be still, be kind, and things will come to you. And I didn't mention that to many people because that was the one teaching which was guiding my one-month retreat during the rainy retreat just a couple of months ago. It's really perfect.

When I do long retreats for myself—okay, I haven't got one myself, but my five *khandhas*—I always usually choose one teaching which always really meant something to me and just focus on that again and again and again, until you really understand it really deeply. Have you ever read some of the teachings of the Buddha? That's what the Buddha did. I told people, he just gave one teaching, a small one, and they go off into the forest and they come back fully enlightened. Sometimes—I shouldn't say this—but you know too much; it confuses you. So many teachings to remember. If you're going on a retreat, just get one or two really nice teachings, mantras, which really mean something to you, and just keep focusing on them and see it deeper and deeper and deeper. So then those are great teachings. Sit there and just don't do anything. Put your hand out, have kindness. That's all. Sit under the mango tree perfectly still but being kind, and things will fall. That's true. That's what happens.

So anyhow, that's—sometimes I talk too much, I agree. (but) That's how enlightenment happens. Okay.

2025 October (3/18) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=xvLPf3YZjaI&list=PLf9HOK_Rf1M64DjGAtJ-I0-xNRgPiP3Sr&index=3

信眾：提婆達多據說擁有非凡的神通力。他的神通是透過真正的禪那和無色界定獲得的嗎？

尊者布拉姆：是的，四禪。但他後來失去了。你知道他為什麼失去嗎？我見過很多人，年輕時因為擁有神通力而變得非常有名。但是，如果你開始獲得良好的禪定或神通力，其中有一個危險，那就是驕傲、佔有欲——想著「這是我的神通力」——然後你就會失去它。這幾乎像是一種安全機制，如果你試圖利用它們來獲取利益。眾所周知，提婆達多想取代佛陀。佛陀去世後，實際上誰接替了佛陀呢？許多人問：「請您指定一位繼承人，這樣您去世後就不會有爭論了，好嗎？」佛陀回答說：「當我去世後，法和律將是領導者，而不是某個人——而是教義。」這是一個極其美妙的回答。他意識到了危險：如果你擁有所有這些不可思議的力量，那種力量要麼會嚇跑人們，要麼會吸引一些想利用它做壞事的人。所以他說：「我去世後，教法將成為老師。」這真的很了不起。

所以他確實（擁有神通），但後來失去了。

信眾：當如此深的禪定是如實觀見事物的條件時，他怎麼可能懷有邪見和惡意呢？

尊者布拉姆：是的，這些禪定確實是如實知見的條件。那些深的禪定、寂止，是如實知見事物、生起智慧的原因。他擁有那種禪那，但後來失去了。只是一件小小的事情，比如驕傲、自我感——他還沒有斷除那個。而這就是入流者或一來者與提婆達多之間的區別。任何一個入流者都不會做出提婆達多做的那種事。

信眾：如果不是這樣，是否可能不真正證得禪那就擁有神通力？

尊者布拉姆：我認為可以。但那可能是來自前世曾擁有禪那而仍然殘留的一些能力。

你們想要神通力嗎？有人想要嗎？如果你們想要，如何得到神通力呢？我現在就告訴你們如何獲得神通力以及一切。這是阿姜查教我的。你們不需要寫下來。我跟你們說過很多次了。阿姜查會一次又一次、連續數週就同一個主題不斷開示，然後他會換主題，一個新的主題會出現。我記得在我到巴蓬寺的第一週，他講了這個故事，之後他再也沒提過，我也從未在任何書中看到過。但他是這樣說的：你想獲得神通力以及像禪那這樣的深層領悟嗎？你應該在一棵芒果樹下完全靜止地坐著，伸出手，讓芒果落下。這個故事我跟你們講過很多次，它是一個美妙的故事，也是一個美妙的比喻。

佛陀從未去泰國種植芒果樹。我年輕時在農坡通寺也沒有芒果樹。而且，如果你真的找到一棵芒果樹——你在世界許多地方都見過芒果樹——你怎麼得到芒果？你爬上樹，或者用棍子去打，拿梯子之類的，就能得到所有你想要的芒果。但是阿姜查說：「不，你不能那樣得到那些芒果。只有一種方法可以得到那些芒果。完全靜止地坐在芒果樹下，伸出手，芒果就會落下。」我多年來一直不明白這個比喻，但現在你們懂了。伸出手是仁慈的比喻。但是，要保持靜止，要仁慈，事物就會來到你身邊。我沒有對很多人提過這個，因為這正是指導我幾個月前在雨安居期間進行一個月閉關的那一個教導。它真的很完美。

當我為自己做長時間的閉關時——好吧，我自己還沒有一個（閉關），但我的五蘊——我通常總是選擇一個對我總是很有意義的教導，然後一遍又一遍地專注於它，直到你真的非常深入地理解它。你們讀過一些佛陀的教導嗎？佛陀就是這樣做的。我告訴人們，他只給了一個教導，一個小小的教導，然後他們走進森林，回來時就完全覺悟了。有時候——我不該這麼說——但你知道得太多；這會讓你困惑。要記住的教導太多了。如果你要去閉關，只需選擇一兩個對你真正有意義的、真正美好的教導或咒語，然後持續專注於它們，並越來越深入地體會它。所以，那些就是偉大的教導。坐在那裡，什麼也不要做。伸出手，懷有仁慈之心。就這樣。坐在芒果樹下完全靜止，但要仁慈，事物就會落下。這是真的。事情就是這樣發生的。

總之，就是這樣——有時候我話太多了，我同意。但這就是覺悟發生的方式。好的。

2025年10月 (3/18) | 9日禪修營 | 尊者布拉姆

https://www.youtube.com/watch?v=xvLPf3YZjaI&list=PLf9HOK_Rf1M64DjGAtJ-I0-xNRgPiP3Sr&index=3

去除煩惱比有什麼神通更為重要

比如說，我們有天眼通。

一看... 哇！紅衣女鬼啊😂

立即嚇到精神失常，要被關進精神病院

又或者，我們看到自己的未來---一個月後自己就要出車禍死了

然後接受不了，關在房裡痛哭，然後患上抑鬱症.....

天耳通呢？

聽著聽著---哇！這個人竟然說我是非？！！！

這個也是，那個也是！！！

然後生氣到心臟病發了😂

他心通也是。

哇，你這個人平時看似對我客客氣氣，原來心底裡咒我死啊？？！！

哇，原來不止你是這樣，人人都是這樣！！！

然後壓力大到瘋掉😂

宿命通也是。

看著看著自己的過去世---哇，原來下過去地獄啊？！！

然後畫面不斷重現，天天發噩夢，患上驚恐症、創傷後遺症

如意通也不要以為很好。

比如說我們可以飛啦！ 飛著飛著，突然看到帥哥美女，淫慾生起，神通立即失靈，掉下去，死掉了😂

或者我們可以穿墻。穿著穿著，想起帥哥美女，淫慾生起，神通立即失靈，卡在墻壁裡被壓扁了😂 而且死狀恐怖....

怎麼樣，是否讓心永久地平靜、快樂、清爽的漏盡通比較好？

Removing the mental defilements is far more important than having any kind of supernatural power.

For example, suppose we have the divine eye.

We look… WHOA! A red-clothed female ghost!!! 😂

We immediately get so scared that we go insane and have to be locked up in a mental hospital.

Or we see our own future: one month from now we die in a car accident.

We can’t accept it, shut ourselves in our room sobbing all day, and end up with severe depression…

What about the divine ear (clairaudience)?

We’re listening along and suddenly—WHOA! That person is bad-mouthing me?!

This person too, and that one too!!!

Then we get so angry we have a heart attack 😂

The mind-reading power is the same.

Wow, this person acts all polite to my face, but deep down they’re cursing me to die??!!

Wow, not just them—everyone is like that!!!

Then the stress drives us completely crazy 😂

Past-life recollection isn’t any better.

We look at our previous lives and—WHOA! I went to hell in my last life??!!

The scenes keep replaying, we have nightmares every night, and end up with panic disorder and PTSD.

Even the  iddhi powers  aren't as great as people think.

For example, we’re flying along happily, then we spot a hot guy or beautiful girl, lust arises, the power instantly vanishes, and we plummet to our death 😂

Or we’re walking through walls, think of that hot guy/beautiful girl, lust arises, the power disappears, and we get stuck halfway through the wall and squashed flat 😂 …and the corpse looks horrific…

So, what do we think? Isn’t the “leak-free” liberation (āsavakkhaya-ñāṇa) that brings permanent peace, happiness, and clarity to the mind way better?

Devotee: The Buddha has revealed his past life experiences and stories, some 550 of those. Why is it not okay for his disciples to do the same to inspire others? 

Ajahn Brahm: The reason why;  it's not just to inspire; you become a "freak people." They think, "You know, you've got any sort of psychic powers?" First of all, they doubt it, and next, they want to check up on it. So these days, we usually don't tell about any nuns or monks of great experiences until they're dead and they won't be bothered. And same with past life experiences.

Years ago, many years ago, when I was visiting my mother in London, a Sri Lankan Temple was really close by. You know, there was even Ananda Maitreya and a Dr. S. K. Stisa was there, and they wanted me to give a talk there. So I gave a talk, and one of the talks was titled "No Rebirth," and I gave a lovely talk on rebirth. And then afterwards, they were introducing me to this young boy; he was about 16 or 17 at that time, and he was one of the subjects in Dr. Ian Stevenson's book, *Twenty Cases Suggestive of Rebirth*. I talked to him, and the one thing I always remember he said was, "I wish I'd have never done that, to actually tell people about my previous life. ''

And I said, "Why?" And he said because he was still a schoolboy and he got teased terribly by the other kids in his classes.

You know, I've seen that so many times, that if you're slightly different, you just get teased. I remember even reading a review of, I think, a movie made about A. A. Milne's son. Oh, he actually *was* the son of A. A. Milne, and apparently, you know, that A. A. Milne wrote the Winnie-the-Pooh stories. ... when he (the son) was at school, he had a terrible time at school because they kept calling him Pooh Bear or "Pooh" or something, and he was always teased. It was in those days that people use anything to tease you. So anyway, that's one of the reasons why.

2024 November (13/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=Dq42fCTl5Rs&list=PLf9HOK_Rf1M7Vk1fcy0AhvSTg3Y1Ai67E&index=13

信眾：佛陀曾揭示他的前世經歷和故事，大約有550則。為什麼他的弟子不能做同樣的事來激勵他人呢？

阿姜布拉姆：原因在於，這不僅僅是為了激勵他人；你會變成「怪胎」。人們會想：「你是不是自以為有什麼神通？」首先，他們會懷疑，接著他們會想驗證。所以在這個時代，我們通常不會談論任何比丘尼或比丘的重大修行體驗，直到他們往生後才公開，那時他們才不會受到打擾。關於前世體驗也是如此。

多年前，很多年前，當我在倫敦探望母親時，附近正好有一座斯里蘭卡寺院。當時甚至阿難·彌勒羅和S.K.斯蒂沙博士也在那裡，他們請我去演講。我其中一場講題是「不再重生」，我精彩地闡述了輪迴的教義。之後，他們介紹我認識一個年輕男孩，當時大約16、17歲，他是伊恩·史蒂文森博士《二十個暗示輪迴的案例》書中的研究對象之一。我和他交談時，最讓我印象深刻的是他說：「我真希望從來沒有做過那件事（告訴別人我的前世）。」

我問：「為什麼？」他說因為他當時還是個學生，班上的其他孩子因此拼命取笑他。

你知道嗎，我見過太多這樣的例子，只要你稍微與眾不同，就會被嘲笑。我記得曾讀過一篇影評，講的是關於A.A.米恩兒子的電影。他正是《小熊維尼》故事作者A.A.米恩的兒子。你知道嗎，就因為A.A.米恩寫了小熊維尼的故事，這孩子在校期間飽受困擾——同學們總是大喊「維尼熊」或「pooh」之類的綽號來嘲笑他。在那個年代，人們會用任何理由來取笑人。總之，這就是為什麼最好不要公開談論這些的原因之一。

2024年十一月 (13/19) | 9日禪修營 | 阿姜布拉姆

https://www.youtube.com/watch?v=Dq42fCTl5Rs&list=PLf9HOK_Rf1M7Vk1fcy0AhvSTg3Y1Ai67E&index=13

Devotee: What is the link between meditation practice and the development of psychic abilities, if any? 

Ajahn Brahm: Oh my goodness, when your mind becomes very strong, it becomes strong because you're not putting so much energy into watching the body. When the mind becomes very strong, it's fantastic, but you got to be very careful again not to keep telling people about those because people would always ask you questions.

I remember this when we first came to Perth and I was basically the attendant of Ajahn Cagaro. We're sitting together in Magnolia Street Temple and this little boy came up, maybe six or seven years of age, and said, "How many?" 

And Ajahn, "How many what?" 

"How many inches?" 

"How many inches what?" 

He said, "Ajahn Cagaro, how many inches can you levitate?" That was a conversation.  He  wanted Ajahn Cagaro to levitate in front of him. 

No way. 

What happens if he did? What would happen? Imagine the amount of praise you could get when you are the monk,  Ajahn Cagaro , in the Olympic Games high jump? Come on, it's okay to be silly, but how could it work anyway?

When you get into the realm of the mind, the mind has incredible powers; it's so strong. Those powers I already mentioned that lady—she was actually a Thai princess—how she got terrified with seeing this monk with laser eyes, real. I'm not making it up. And that's always a case; you see that in some of the stories in the Pali Canon years ago, that people get terrified that someone has so much energy and power. They don't intend to use it badly.

One of my first experiences when I was at Wat Pah Pong, just a young monk not really understanding much of what was going on, and this monk came down to all the monks. He saw including me, and I was so junior, and bowed to us all, just in line. I thought, "No, look, I'm junior to you, you can't bow to me," but he did anyway. And he bowed to everybody, this monk. And of course I asked what was he doing that for. Then they told me the story that, you know, he had some great meditation and that he said he could hear these conversations a long distance away. You know, what in the suttas and Vinaya they call the divine ear; you can hear what people say long distance away, even like heavenly beings. And if anybody says that, that's a really dangerous thing to say. The monks were obliged to check him out: was this true or not? So they arranged a conversation to be told over in the village, about 6 or 8 km away in the market, and it turned out he could do that. He was right; he could hear people speaking 6 or 8 kilometers away.

And so, once it was proven to be correct, you know what this monk did? He bowed to all the monks in that monastery, including me—I was just so young, just newly ordained—and he disappeared. He went off into the jungles and the forest on the advice of Ajahn Chah--- to avoid, you know, becoming well-known and becoming famous. That's what we had to do. So if aya chanda exhibits a psychic power, then it's natural she will just disappear somewhere; you won't see her again. If *muddo* does a psychic power, she would just, at the first opportunity, go somewhere else so she can't be tracked down.

2024 November (11/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=1J4MLepEUZA&list=PLf9HOK_Rf1M7Vk1fcy0AhvSTg3Y1Ai67E&index=11

信眾：禪修練習與神通的發展之間，如果有任何聯繫的話，是什麼呢？

布拉姆尊者：噢，我的天啊，當你的心變得非常強大時，它之所以強大，是因為你沒有把那麼多能量放在看身體上。當心變得非常強大時，那感覺棒極了，但你必須非常小心，不要再一直告訴別人這些事，因為人們總是會問你問題。

我記得我們剛到珀斯的時候，那時我基本上是阿姜查格羅的侍者。我們一起坐在木蘭街寺廟裡，一個小男孩走過來，大概六、七歲，他說：「多少？」阿姜問：「多少什麼？」「多少英寸？」「多少英寸什麼？」他說：「阿姜查格羅，你能飄浮多少英寸？」這就是他想要的對話。他想讓阿姜查格羅在他面前飄浮。那是不可能的。

如果他真的做了，會發生什麼事？後果會怎樣？想像一下，如果你作為阿姜查格羅這位比丘，在奧運會跳高項目中，能獲得多少讚美？拜託，開開玩笑無妨，但這怎可以發生？

當你進入心的領域時，心擁有不可思議的力量；它是如此強大。我已經提過那位女士的力量——她其實是一位泰國公主——她如何因為看到一位眼睛能發出雷射光的比丘而嚇壞了，這是真的。我不是在編故事。這種情況經常發生；你在多年前的巴利經典的一些故事中會看到，人們會因為某人擁有如此巨大的能量和力量而感到恐懼。他們並非意圖不良地使用它。

我早期的一次經歷，當時我在巴蓬寺，還是個年輕比丘，不太了解發生什麼事，有一位比丘來到所有比丘面前。他看到了包括我在內的所有人，我那時資歷很淺，他卻向我們所有人一排地頂禮。我心想：「不，你看，我資歷比你淺，你不能向我頂禮。」但他還是做了。這位比丘向每個人頂禮。當然我問了為什麼他要這樣做。然後他們告訴我那個故事，說他有了很深的禪修，並且他說他能聽到很遠距離外的對話。你知道，就是在經律中他們所稱的「天耳通」；你能聽到遠方的人說話，甚至天眾的話也能聽到。如果有人這麼說，那是一件非常危險的事。僧侶們有義務去查證：這是真的還是假的？所以他們安排了一個對話，在村子裡，大約6到8公里外的市場進行，結果證明他做得到。他是對的；他能聽到6到8公里外的人說話。

於是，一旦被證實是真的，你知道這位比丘做了什麼嗎？他向寺院裡所有的比丘頂禮，包括我——我那時還那麼年輕，剛受戒不久——然後他就消失了。他依照阿姜查的建議，進入了叢林和森林裡，以避免，你知道的，變得有名和聲名大噪。這是我們必須做的事。所以，如果 aya chanda 展現了神通，那麼她自然就會消失到某個地方；你再也見不到她。如果muddo展現了神通，她也會一有機會就跑到別的地方，這樣才不會被追蹤到。

2024年十一月 (11/19) | 九日禪修營 | 布拉姆尊者

https://www.youtube.com/watch?v=1J4MLepEUZA&list=PLf9HOK_Rf1M7Vk1fcy0AhvSTg3Y1Ai67E&index=11

隆波帕默在2024.8.24 的開示中說：‘隆波敦長老敲那些喜歡玩神通的人的頭，說，神通不真的存在，有的只是心的能量，也就是心的力量。所以我們要讓心有力量，就不要讓心浪費能量。’

如果我們修行只是為了追求神通，那不聰明

為什麼？因為神通是可以退的😂

修習神通一般是透過修習四神足而成的。

也就是大量修習禪定、努力去除煩惱，讓心有力量

什麼東西最損耗能量？ 性慾、性行為！

聽過有女士以前是有他心通的，但一結婚了，就沒了

據說有人有天眼通，但一做鹹濕仔，就全沒了😂

所以與其追求神通，不如追求撲滅煩惱

假如我們能夠撲滅煩惱、讓心有定力有能量，什麼通都可能有！

**In his teaching on August 24, 2024, Luang Por Pramote said:** 

"Luang Por Dune would knock on the heads of those who were fond of pursuing supernatural powers, saying, 'Supernatural powers do not truly exist. What exists is the energy of the mind—the power of the mind.' Therefore, if we want our minds to be powerful, we must not let the mind waste its energy."

If we practice merely to pursue supernatural powers, that is not wise. 

Why? Because supernatural powers can diminish! 😂 

The development of supernatural powers is generally achieved through the cultivation of the *Four Bases of Spiritual Power* (Iddhipāda). 

This involves extensively practicing stillness, diligently eliminating defilements, and making the mind powerful. 

What consumes the most energy? **Sexual desire and sexual activity!** 

There was a story about a woman who previously had mind-reading abilities, but after getting married, she lost them. 

It is also said that a man had the divine eye, but after engaging in sex, he lost it entirely! 😂 

Therefore, rather than pursuing supernatural powers, it is better to strive for the eradication of defilements. 

If we can eliminate defilements and make the mind still and energetic, any kind of supernatural power may naturally arise! 

我們現在聽到的四神足，很多時候被簡化了，而且多被應用於世俗的成就

實際上，所謂的四神足是什麼？其實就是四種導向神通的基礎，神通就是超能力的意思

如果我們能根斷煩惱，這也是屬於超能力之一的漏盡通

足本的四神足其實是：

1.意欲定勤奮之行的神足 

2.精進定勤奮之行的神足 

3.心定勤奮之行的神足 

4.考察定勤奮之行的神足 

我們看啊，每個神足都有「定」和「勤奮之行」 

定是禪定

勤奮之行就是四正勤：

1.努力去去除已有的不善

2.努力地讓還未生起的不善不生起

3.努力地增長和圓滿那些已經存在的善法

4.努力地讓未生起的善法生起(Ref. SN51.13)

所以四神足的重點其實是培育禪定，去除煩惱，而不是世俗的成就；簡單來說，其實就是戒定慧的修行

這四神足的起始點是興趣、樂趣。

禪定本身就會帶來內心的滋潤和快樂；所以一旦我們從修行中找到快樂時；整個四神足的修習就自此開啟

我們很自然會有意欲去繼續培育禪定、去除會阻礙禪定生起的種種煩惱、 增長資助禪定的一切善法

當我們想修行時，也很自然會勤奮努力去修

當我們勤奮努力去修時，也會專心一致地修

當我們專心時，也很自然會去研究應該怎樣修才好，才容易提升

如果我們有很穩定的禪定，六神通其實離我們很近

為什麼？神通的生起，在於遠離五蓋--貪、 嗔、 散亂後悔、 昏沉睡眠、 疑惑(AN5.23)。如果我們內心沒有這五蓋，就是禪定的狀態

佛陀說，凡任何過去/現在/未來世的沙門或婆羅門體驗各種神通種類，他們全部都已自我修習、已多作四神足 （SN51.17)

The Four Bases of spiritual power (Iddhipāda) that we hear about nowadays are often simplified and frequently applied to worldly achievements.

In fact, what exactly are the Four Bases of spiritual power ? They are essentially the foundation for supernatural powers. If we can eliminate delusions, that is also considered one of the psychic power.

The complete Four Bases of spiritual power are:

The basis of intent on developing stillness and diligence

The basis of effort on developing stillness and diligence

The basis of mind on developing stillness and diligence

The basis of investigation on developing stillness and diligence

Each basis involves both "stillness" (samadhi) and "diligence". Diligence here comprises four aspects:

Effort to abandon unwholesome states that already exist

Effort to prevent unwholesome states from arising

Effort to develop and perfect wholesome states that already exist

Effort to cause unarisen wholesome states to arise (Ref. SN51.13)

The core focus of the Four Bases of spiritual power is to cultivate stillness and eliminate mental defilements, not worldly achievements. Simply put, they are practices of precepts , stillness, and wisdom .

The starting point for these Four Bases of spiritual power is interest and joy. 

Stillness itself brings inner nourishment and happiness. 

When we find joy in practice, the cultivation of the Four Bases of spiritual power naturally begins.

This interest motivates us to continue developing stillness, remove five hindrances, and increase wholesome qualities that support stillness.

When we want to practice, we will normally put in effort.

As we diligently practice, we naturally focus and concentrate in our practice. With focused attention, we then investigate how to practice effectively and improve more easily.

If we attain stable stillness, the six supernatural powers are close at hand. Why? Because the arising of supernatural powers depends on the removal of the five hindrances—greed, anger, restlessness and remorse, sloth and torpor, doubt (AN5.23). When these five hindrances are absent, we are in a state of stillness.

The Buddha said that all monks and brahmins, whether from the past, present, or future, who experience various supernatural powers, have all cultivated these practices and developed the Four Divine Abidings themselves (SN51.17).

我們看到，連一個國家都可以沉沒

實際上，我們現在身處的國家，所站立的大陸，在許久以前或許是一片汪洋， 也可能和其他地方連在一起。

現在我們的這個國家，過去都不是這個名字，都不是現在的領導層。國家內所有人民和環境都呈現流動的狀態，不斷在變

什麼國什麼國，僅僅是暫時且無常的概念

不應執著

對於任何國家的人也應該平等地慈悲

佛陀也曾說,如果要讓心取得平靜，適合工作，甚至是作為證得神通的基礎

首先應該捨棄身口意的粗糙惡行

其次應該捨棄想要享受感官欲樂、惡意、傷害別人的想法

之後要捨棄執著親友、國家或地方、想不被輕視的想法

之後要去除讓心散亂、失控、關於法的思維

之後，強大的定力將能生起，把定力導向任意一個神通都能證得（ Ref AN3.102)

We have seen how even entire nations can vanish beneath the waves.

The very ground we stand upon today

Was likely ocean in some ancient time,

Or part of some forgotten continent.

Our "nation" had another name before,

With different rulers in the past.

Its people, landscapes - all in flux,

An endless dance of change.

This  nation that nation -

These are but fleeting concepts,

Empty and impermanent.

Why cling to them?

Let equal compassion flow

To all beings in all lands.

The Buddha taught the path to stillness and psychic power(AN 3.102):

is to first abandon course harmful acts through body, speech and mind.

Next release:

• The chase for sensual pleasures

• Thoughts of hate and harm

Then let go attachments to:

• Family and friends

• Homeland and borders

• not wanting to be disrespected

Finally, still the restless and uncontroleed mind that wanders from the Dharma's contemplation.

Thus stillness grows profound,

A power we may direct

Toward any spiritual attainment and psychic power

有時別人覺得一些人用了神通，其實神什麼通？😂 

之所以認為一些人有神通，是因為他們知道一些一般人不知道的事情，知道自己一些沒有刻意顯露的東西。

有很多時候，這僅僅只是因為定力夠深而已。當定力越深，心就越細。

當心夠細，其實可以獲取到許多一般人不能察覺的資訊。

例如隆波帕默為什麼一看別人的面就知道別人的心是怎樣？

‘誒，你迷失走神了’

他解釋說，其實只是因為走神的人有特別的臉可以被看到😂 

當然有許多人都會相信隆波有神通，但隆波總是很謙遜把這些推開。

事實上，當我們的心夠細，的而且確是可以pick up 到別人心微細的狀態的。這是所謂的觀言察色。

是神通嗎？ 😂  一般人pick up 不到哦😂

其實僅僅只是夠細心，有留意。

有些外科醫生做手術做到很精細。例如非常非常小的血管和組織也能縫合

有些非常複雜的手術也能做到。

真夠神，對嗎？

也僅僅只是心夠細，定力足的效果。

如果要談論真正的神通，心要比這更加微細。要到達接近禪那的近行定狀態。

心細得比針尖還要細。

這時獲得的資訊真夠神：看到靈體，看到鬼神，聽到別人心裡說什麼，知道別人的心......

真正的神通一定要透過集中的心而得來的（AN6.70）

Sometimes people think someone has psychic powers—psychic your foot ! 😂

The reason some are believed to have supernatural abilities is that they know things ordinary people don’t, knowing details others haven’t openly revealed.

But often, it’s simply because their stillness is deep enough. The deeper the stillness, the more refined the mind becomes. And when the mind is that refined, it can pick up on subtle information most people miss.

For example, why can Luang Por Pramote tell someone’s mental state just by looking at their face?

"Hey, you’re lost!"

He explains that it’s just because a distracted person has a certain look you can notice. 😂

Of course, many believe Luang Por has psychic powers, but he always humbly dismisses such claims.

In truth, when our minds are fine-tuned enough, we really can detect other's subtle  mental states. This is what’s called in chinese 'reading expressions and demeanor.'

Is that psychic power? ---- Most people can’t do it! 😂

It’s really just about being observant and attentive, having a refined mind.

Some surgeons perform incredibly delicate procedures—stitching together tiny blood vessels and tissues, handling highly complex surgeries.

so 'psychic', right?

But it’s just the result of a finely tuned mind and deep stillness.

If we’re talking about real psychic powers, the mind must be even more refined—reaching access stillless (upacāra-samādhi) close to Jhana  , where the mind becomes sharper than a needle’s tip.

At that level, the information you perceive is truly supernatural: seeing spirits, hearing others’ thoughts, knowing minds...

True psychic powers can only arise from an intensely focused and refined mind (AN 6.70).

怎樣分一個人是有神通還是有精神病，非常簡單😂 

如果一個人心是非常散亂非常不清晰的，然後走來說自己聽到別人心裡說話、 見到鬼神、 知道別人的心是怎樣的話

哎呀！ 他應該快要進精神病院了！

為什麼這樣說？ 佛陀說， 一個人的心必須要解脫於五蓋--貪、 嗔、 散亂後悔、 昏沉睡眠、 疑惑--才能作證六神通（AN5.23)

假如一個人的思緒很 sharp 很敏捷，心很集中，這個就可能是真的了....

How to Tell Whether Someone Has Psychic Powers or Just psychosis? It’s Very Simple 😂

If a person’s mind is extremely scattered and unclear, yet they claim to hear others’ thoughts, see ghosts and spirits, or know the mind state of people—oh dear! They’re probably on their way to a mental hospital!

Why do we say this? The Buddha taught that a person’s mind must first be freed from the Five Hindrances—greed, hatred, restlessness & regret, dullness & drowsiness, and doubt—before they can attain the Six supernormal powers (AN 5.23).

But if someone’s thoughts are sharp, agile, and highly focused, then that  might actually be real...

有一部分人來到宗教，是因為被神通，神蹟和超能力所吸引

就好比喻說：

哇，這個神人在水上行走！

哇，這個神人變了一些金幣出來！

然後就會去相信信仰那個人

佛陀也具備我們可以想像到的一切超能力

但就如在DN11中記載，一般佛陀會向人展示三種神通

【神變通】

第一種就是神變通：

佛陀有無數的神變，能分身成為許多個個體，由許多個個體變回一個個體；

能隨意顯現，隨意隱沒；

能穿越圍欄、牆壁、大山有如穿越空間那樣沒有阻礙；

從大地進出有如在水中進出那樣；

在水上行走有如走在地上那樣不會沉沒；

能盤腿而坐，有如鳥兒那樣飛上天空；

手掌能觸摸宏偉的日月；身體能走到梵天世間

有些看到的人或許會生起信心信仰，然後周圍和人說。但當他遇到一個沒有信心的人，他就會鄙視：這樣而已？ 有一種法術，也是修了之後就可以有這種超能力

佛陀看見這樣的過患後，所以只在特定場合中才示現神變通

【他心通】

第二種能顯示給人看的超能力，就是他心通

佛陀能夠讀出別人的心，情緒，思想，然後說：你的心是這樣的，你的情緒是這樣的，你的思想是這樣的

有些看到的人或許會生起信心信仰，然後周圍和人說。但當他遇到一個沒有信心的人，他就會鄙視：這樣而已？ 有一種法術，也是修了之後就可以有這種超能力

佛陀看見這樣的過患後，所以只在特定場合中才示現他心通

【其他神通】

其實還有其他超能力，包括

天眼通-能夠知道一個人的過去未來世，他的未來是怎樣的。能夠看見鬼神，不同的世界

天耳通-能聽見肉耳聽不到的聲音，包括很遠的聲音，其他世界的聲音，鬼神的聲音

宿命通-能夠回憶起自己的過去世

只不過這些無法被一般人驗證。如果是現代，一般人怎會相信呢？大部分都不會相信的。

你跟他說：‘我看見了天神啊！’ 他會以為你得了精神病

你跟他說：‘我聽見了地獄的聲音啊！’ 他也會以為你得了精神病

你跟他說：‘你下一年會這樣這樣’ 他會以為你在信口開河，不信你，懷疑你，對你失去尊重

你跟他說：‘你爸爸死了之後投胎了去這裡’ 他也會帶著疑惑的眼神望著你

你跟他說：‘我過去世是這樣這樣’ 他又看不見，為什麼要信你的話？

【世俗低俗的用處】

這些神通有時有些用處。

例如可以滿足大家世俗的慾望：

如果這樣選這樣走的話，就會這樣。如果那樣走的話，就會那樣---名譽，地位，權力，財富；大部分的人很著迷這些

有些人很掛心，自己的親人死後去哪兒呢？ 然後就會想去知道

也有人會想滿足自己的好奇心：這個世界是怎樣的呢？有多少個天界呢？ 地獄是怎樣的呢？ 這個人從哪裡來，死後會去哪裡？ 自己的過去世是怎樣的？

有些人想讓自己變‘大’ ，當有神通的時候就會與眾不同，受人敬仰。

但這只能愚弄一般無知的人，一些少於知足的修行人，看見了就會譏嫌：哇，他那麼貪婪，多欲，竟然會顯露自己的神通出來，他是想得到什麼？ 想得到供養，尊敬，出名嗎？--- 就會有這些過患 。 有時他們可能也說得對，因為當有這些超能力之後，一個人通常也會覺得自己很了不起，自我會膨脹，一切煩惱會滋長，惡行增加，為自己敞開地獄之門

一些不信的人也可以說些很難聽的話：這個人裝神騙鬼，欺世盜名，裝模作樣….

對於一位佛教大師，比較有用的超能力是他心通和讀取一個人資訊的能力。

例如他可以用超能力檢查一個人的背景資料，性格，善惡傾向；然後作出相應的教導

也可以利用他心通讀到弟子的心，及時幫助弟子提升他的心。

例如阿姜曼曾幫助Luang ta maha bua 從禪定中鬆脫出來。他看到Luang ta 粘著於禪定了，如果要提升應該要開發智慧

過了一段時間，當檢查Luang ta 內心的時候，發現他過份思維，過份開發智慧了，便去教訓 Luang ta ，讓他定慧平衡

至於什麼都知道，或者說一切知智---知道應該準確地給予什麼禪修業處，知道一個人的善根惡根比重有多少，他有什麼潛能，準確地作出預言，這些是佛陀的範疇，不是我們弟子的範疇。

但如果顯示這些神通，就有以上所述的過患了。佛陀知道什麼場合可以顯示什麼的神通，但作為弟子的我們不知道，我們沒有佛陀的一切知智。因此佛陀是禁止比丘向在家人顯示神通的。

【教誡神通】

看見種種顯示超能力的過患，佛陀會顯現教誡的‘超能力’

你應該這樣想，不應那樣想

你應該這樣去留意，不應那樣去留意

你應該捨棄這些東西，應取得這樣的東西。

對於一個出家人，

佛陀教導他具備戒行

之後守護根門，讓六根接觸到六塵後不生喜惡貪嗔

在一切身體的行為具備正念與覺知

知足於自己所有的一切物質資具

捨棄五蓋，培育禪定禪那，最後滅除一切苦，有些人更有六神通

這是最穩勝的超能力。因為一個人受你教導，聽你說完之後，他的內心真的變得更快樂了，更少痛苦了。

每個人最想要什麼？ 快樂！ 所以教誡的‘超能力’ 才是最重要的。

其他什麼什麼神通，其實不太重要。因為開心就好

如果一個人邊在空中飛，邊生氣，又有什麼意思呢？………

Ref. DN11

《聖經》記載了五餅二魚的故事。

就是耶穌曾經施展超能力，把五塊餅和兩條魚無限變多；餵飽了五千人。

以佛教的角度，不會否認耶穌有這個能力，因為這絕對是可能的。

《清淨導論》的說神變品，就曾記載，大迦葉尊者在接受了一位信徒的粥食供養後，把粥轉而供養給佛陀。佛陀以神通力將粥變現給所有的比丘眾，讓所有比丘都得以吃飽。

究竟是怎樣做到的呢？《清淨導論》記載，就是進入第四禪後出定，然後決意讓少的東西變多。

就是這麼簡單。

但現代大家大概不會看到出家師父顯現這些超能力的。因為佛陀已經立下了戒律，不准比丘在顯現神通給在家人看。

而且，佛陀也說過；假如顯示這些神通，那些有信心的人當然會信心大增啦！但當這些有信心的人和沒有信心的人說時，那些沒有信心的人就會鄙視：’這樣而已？ 有一種法術，也是修了之後就可以有這種超能力‘ （DN11)

而且，胡亂顯現這些神通，必然會給某些少欲知足的人說是譁眾取寵，為了得到名利。

The Bible records the story of the five loaves and two fish. It tells of how Jesus performed a miracle, multiplying five loaves of bread and two fish to feed more than five thousand people.

From a Buddhist perspective, we do not deny that Jesus had this ability, as it is certainly possible. 

The "Path to Purity" mentions a story about the venerable Mahakasappa, who, after receiving a rice porridge offering from a devotee, offer it to the Buddha. The Buddha, using his psychic power, made the porridge manifest for all the monks, allowing everyone to eat their fill.

How was this achieved? The "Path to Purity" states that it involves entering the fourth jhana and then resolving to make the little into much. It's as simple as that.

However, in modern times, we probably won't see monks displaying such supernatural abilities. This is because the Buddha established precepts prohibiting monks from showing their psychic powers to laypeople.

Moreover, the Buddha also said that if these supernatural abilities were displayed, those with faith would certainly have their faith greatly increased. But when these faithful individuals speak to those without faith, the latter might scoff, saying, "Is that all? There are certain spells that can grant such powers after practice" (DN11).

Additionally, showing these powers indiscriminately would lead some of the modest individuals to accuse us of being a mere show-off for fame and gain.