如果要以簡單的說話概括禪修

那就是放鬆～放下～

禪修有兩部份，

第一部分是讓心平靜下來，我們稱之為止禪

第二部份是讓心放下執著，我們稱之為觀禪

Ajahn Brahm 教導，止禪的要訣就是放鬆～到極點～ 

就如一杯水要靜止下來，並不是拿起來死死盯著它，而是放下它，它自己就會慢慢靜止下來。

我們的心也是一樣，假如放鬆到極點，它將能夠慢慢平靜下來。

而觀禪的目標也是放下。就是透過思維或覺察世間和身心的無常、 苦、 無我；或者身體的骯髒；那麼心就自然能夠放下一切。

放下一切的人就是聖人，達到了佛法的終極目標

所以如果要以簡單的說話概括禪修，那就是放鬆～放下～

If we were to summarize meditation in simple terms, it would be: relax and let go.

Meditation consists of two parts:
The first part is calming the mind, which we call samatha (stillness).
The second part is letting go of attachments, which we call vipassana (insight).

Ajahn Brahm teaches that the key to samatha is to relax~ to the max~. 

Just like a glass of water needs to be still—not by holding it and staring at it, but by putting it down, allowing it to settle naturally. Our minds are the same; if we relax~ to the max~, it will gradually calm down and be still.

The goal of vipassana is to let go. It involves contemplating or being aware of the impermanence, suffering, and non-self of the world and our body & mind , or the dirtiness of the body; then the mind can naturally release and let go of everything. Those who let go of everything are considered saints, having achieved the ultimate goal in buddhism.

So, if we were to summarize meditation in simple terms, it would be: relax ~ and let go~

佛教徒是理性的，做每件事都要有理有由

為什麼要禪修？ 因為要去除煩惱、 讓心輕鬆、 增長快樂

如果我們禪修後，反而煩惱增長、 心變得沉重、 更加痛苦；這表示我們不是真的在禪修；或者禪修的方法根本就錯了

佛陀說，有七種的思維能夠帶來很大的果報和利益,能夠帶來涅槃之果

1.第一種就是不淨的思維，思維身體種種骯髒和不乾淨。

修習不淨觀就是為了去除淫欲。

如果我們修習不淨觀，但內心的淫欲沒有減退，不對性愛產生厭倦或中捨；這表示我們的禪修行之無效

如果淫欲減退，那就表示禪修有效

2.第二種就是死亡的思維。常常憶念自己將會死亡，別人也將會死亡。

修習死亡的思維，是為了去除對生命的貪戀。

假如我們修習死亡的思維，但內心對生命的貪戀沒有減少，不對生命產生厭倦或中捨；這表示我們的禪修行之無效

如果貪欲減退，那就表示禪修有效

3.第三種就是厭倦食物的思維。 例如思維食物有多骯髒、 進入消化道後怎麼樣、 排出來好不好看

修習厭倦食物的思維，是為了去除對味道的渴求

假如我們修習厭倦食物的思維，但內心對味道或食物的貪戀沒有減少，不對味道產生厭倦或中捨；這表示我們的禪修行之無效

如果貪欲減退，那就表示禪修有效

4.第四種就是不樂於世間一切的思維。例如這個世界有什麼什麼的過患等等。

修習不樂於世間一切的思維，是為了去除對世間的執著

假如我們修習不樂於世間一切的思維，但內心對世間的執著沒有減少，還對世間依依不捨；這表示我們的禪修行之無效

如果執著減退，那就表示禪修有效

5.第五種是無常的思維。

修習無常的思維，是為了去除對名利的執著

假如我們修習無常的思維，但內心對名利的執著沒有減少，沒有生起厭倦或中捨之心；這表示我們的禪修行之無效

如果執著減退，那就表示禪修有效

6.第六種是無常是苦的思維。因為無常，所以一切被逼迫--這個稱之為苦

修習無常是苦的思維，是為了去除執著

也有一個方法看到自己的修行是否行之有效。佛陀說，如果行之有效的話，就會對懶惰有深切的恐懼

如果仍然很懶惰，那就修習就沒有效

7.第七種就是苦是無我的思維。因為苦，所以不適宜把世間的一切和身心當成是‘我、 我的、 我的自我’

修習苦是無我的思維，都是為了去除執著

也有一個方法看到自己的修行是否行之有效。佛陀說，如果行之有效的話，就會對減輕我、 我的--這些我執。 也會減少我慢，變得謙遜。

如果我執仍然很強,還是很傲慢，那就修習就沒有效

勤勤修習這七種思維，將有很大的利益和果報，能生起道果涅槃（Ref. AN7.46)

Buddhists are rational and do everything with reasons.

Why practice meditation? To eliminate defilements, lighten the heart, and increase happiness.

If after meditation our defilements increase, our hearts become heavier, and we experience more suffering, it indicates that we are not truly meditating or that our meditation methods are flawed.

The Buddha said that certain types of thinking / contemplating can bring great results and benefits, leading to the fruits of nibanna:

1. contemplation of Impurity: This involves contemplating the body’s various impurities and unclean aspects.

Practicing the contemplation of impurity is meant to eliminate lust.

If we practice this but our lust does not diminish, and we do not develop weariness or indifference toward sexual activities, it indicates that our meditation is ineffective.

If lust decreases, it indicates that the meditation is effective.

2.contemplation of Death: Frequently remembering that we and others will die.

Practicing this contemplation is meant to eliminate attachment to life.

If we practice it but our attachment to life does not lessen, and we do not develop weariness or indifference toward life, it indicates that our meditation is ineffective.

If attachment decreases, it indicates that the meditation is effective.

3.weariness to Food contemplation: For example, thinking about how dirty food is, what happens after it enters the digestive system, and how it looks when expelled.

Practicing weariness to food contemplation is meant to eliminate cravings for taste.

If we practice this but our cravings for taste or food do not lessen, and we do not develop weariness or indifference toward taste, it indicates that our meditation is ineffective.

If cravings decrease, it indicates that the meditation is effective.

4.Contemplation of not delighting the World: For example, recognizing the various sufferings and flaws of this world.

Practicing Contemplation of not delighting the World is meant to eliminate attachment to worldly things, the body and mind.

If we practice this but our attachment to the world does not lessen, and we still cling to it, it indicates that our meditation is ineffective.

If attachment decreases, it indicates that the meditation is effective.

5. Impermanence contemplation: Practicing this contemplation is meant to eliminate attachment to fame and fortune.

If we practice impermanence contemplation but our attachment to fame and fortune does not lessen, and we do not develop weariness or indifference, it indicates that our meditation is ineffective.

If attachment decreases, it indicates that the meditation is effective.

6.Impermanence is Suffering contemplation: Everything is pressured by impermanence—this is called suffering.

Practicing this contemplation is meant to eliminate attachment.

A way to see if our practice is effective is that the Buddha said if it is effective, we will have a deep fear of laziness.

If we are still very lazy, then the practice is ineffective.

7.Suffering is Non-Self contemplation: Because of suffering, it is inappropriate to regard everything in the world and the body and mind as "I, mine, or my self."

Practicing this contemplation is meant to eliminate attachment.

A way to see if our practice is effective is that if it is effective, we will reduce our notions of "I" and "mine," becoming more humble, and less arrogant.

If we are still very arrogant , then the practice is ineffective.

Diligently practicing these seven types of contemplation will yield great benefits and results, leading to the path ,  fruit and nibanna (Ref. AN7.46).

其實如果想以最快的速度想功德圓滿

並不需要不斷布施

因為如果談到最快，

最快應該是禪修以去除煩惱

當心解脫煩惱，這就是功德圓滿了！

為什麼這樣說？ 

因為佛陀說功德是開心的意思(AN7.62) 

所有佛陀、 獨覺佛、 阿羅漢都有不能毀壞的永久最高快樂---涅槃之樂

但如果還對煩惱依依不捨，沒有勇氣和心力去去除煩惱，還想不斷投胎轉世

這表示功德還不夠

那寧願多作布施、 嚴持戒律來累積功德（快樂的資糧），好過什麼都不做

但也不要捨棄禪修

就如Ajahn Golf 所說：【布施，就好像我們走去涅槃。  

持戒，就好像我們跑去涅槃。  

禪修，就好像我們坐車進入涅槃。  

誰修行修得厲害，就好像坐飛機（Piu～）一下子就進入涅槃】

不要忘記，涅槃就是功德圓滿的同義詞...

If we want to quickly achieve the fullness of merit, 

it’s not necessary to constantly crazily give (Dana). 

Because when it comes to the fastest way, it should be through meditation to remove defilements.

When the mind is liberated from defilements, that is the fullness of merit! Why do we say this? 

Because the Buddha said that merit means happiness (AN 7.62). 

All Buddhas, Pacceka Buddhas, and Arahants experience an indestructible and everlasting highest happiness—the bliss of nibanna.

However, if we are still attached to our defilements and lack the courage and strength to remove them, still wanting to be reborn endlessly, it indicates that our merit is not sufficient. 

In that case, it is better to engage in more giving and strictly uphold precepts to accumulate merit (the resources of happiness) than to do nothing at all. 

But do not abandon meditation.

As Ajahn Golf said: “Giving is like walking towards nibanna. Upholding precepts is like running to nibanna. Meditation is like taking a car into nibanna. Those who practice diligently are like taking a flight (Piu~) straight into nibanna.”

Don’t forget, nibanna is synonymous with the fullness of merit...

想起涅槃，其實也是屬於修行。

竟然？

對的， 佛陀說，修習涅槃隨念， 能夠生起道果涅槃的（AN1.297)

怎樣想？想像一下， 我們什麼煩惱都沒有，沒有緊繃、沒有悲傷、沒有痛苦、無憂無慮、 完全平靜，完全滿足且快樂， 充滿著光明 （ref.AN9.16)

很爽， 對嗎?

既然那麼爽，為什麼不多想想涅槃？

想著想著或許就能證果了...

Thinking of nibanna is actually one kind of  meditation practice.

Really? 

Yes, the Buddha said that by contemplating nibanna, one can give rise to the path, fruition and nibanna (AN 1.297).

How should we think? Imagine that we have no defilements, no tension, no sadness, no pain, and are completely carefree—totally peaceful, fully content, and happy, filled with radiance  (ref. AN 9.16).

It feels great, right?

Since it feels so good, why not think more about nibanna ?

Perhaps by thinking about it continuously, we can suddenly attain realization...

《觀心的前提》

「……有些人——無論比丘、沙彌，或在家居士——

總想走捷徑修行，

直接觀照自心，

企圖快速覺悟、當下解脫。

但解脫沒那麼容易，因為心尚未安定。

請大家如此思惟：

唯有先讓心平靜、安定下來，

才能看清自心所生起的

貪慾、瞋怒或愚癡。

若以外境為喻——

譬如有人育有兒女，

若孩子頑劣不聽教誡，

甚至逃離身邊，

我們要如何教導？如何訓練？

只因他們不在眼前。

同理，若我們的心

無法寂靜入定，

要如何觀察自心？

心念四處奔馳時，

根本看不見

潛伏的貪瞋癡。

此喻望諸位諦聽，

善加思惟，如實修持……」

---Ajahn Plien 

《The prerequisites of observing the mind》

*"...Some individuals—whether monks, novices, or lay devotees—

wish to take shortcuts in practice,

attempting to directly observe the mind within the mind,

hoping for swift realization and immediate liberation.

Yet liberation does not come so easily, for the mind remains unsettled.

Let all reflect thus:

Only when the mind is first calmed and stilled

can one clearly see what arises within—

whether greed, hatred, or delusion.

To draw an external analogy—

Suppose one has sons or daughters.

If they are disobedient and unruly,

even running away from home,

how can we instruct them? How train them?

They are simply not present.

Similarly, if our minds

lack serenity and stillness,

how can we observe them?

When thoughts keep wandering,

we fail to recognize

the latent greed, hatred, and delusion.

This parable is offered for earnest contemplation.

May all heed it and practice accordingly..."*

— Dharma Teaching

Luang Pu Pien Paññāpateepo

Wat Pa Aranyawiwak, Chiang Mai

覺得自己走神走很少，只有兩個可能性：

1.修行很差

2.是接近阿羅漢的大修行人

隆波帕默說：’不修行的人，一天只迷失唯一的一次，從醒來到睡著一直迷失。我們能夠迷失一百次，就是正念生起了一百次。‘

所以很多時候我們覺得自己修行好，代表我們修行還很差、 智慧不夠、 沒有自知自明

就如佛陀在法句經63中說：’愚人知道自己是愚蠢的話，他由此而有智慧。愚人認為自己有智慧，他被稱為愚人‘

如果是修行人，一天將會迷失許多許多次，因為正念將迷失的時間斬成許多許多個小段。

如果是接近阿羅漢的修行人，他們近乎所有時間都具有正念。只有一點點時間迷失。所以他們和那些不修行的人一樣，也是只迷失許少次

我們是高階的聖者嗎？

如果不是，我們不可能迷失得少而修行得好😂 

Feeling that our mind rarely get lost has only two possibilities:

1. Our practice is very poor.

2. We are a highly advanced practitioner close to becoming an Arahant.

Luang Por Pramote said: "For those who do not practice, they are lost only once a day—from waking up to falling asleep, they remain lost. If we get lost a hundred times, it means mindfulness has arisen a hundred times."

So, often when we think our practice is good, it actually means our practice is still poor, our wisdom is insufficient, and we lack self-awareness.

As the Buddha said in the Dhammapada (Verse 63):

"If a fool recognizes their own foolishness, they are wise by that measure. But a fool who thinks themselves wise—they are truly called a fool."

For practitioners, their mind will be gone many, many times a day;  because mindfulness cuts the periods of lost into countless small segments.

For those close to becoming Arahants, they maintain mindfulness almost all the time,  their mind  will only go away very briefly. Thus, like non-practitioners,  their mind go away very few times.

Are we high-level noble ones?

If not, it’s impossible for us to get lost  rarely and have good practice. 😂

禪修是很重要的

因為外界的東西：家人、 朋友、 財富、 地位、 權力、 美貌、 聲譽等等

全部都是無常與不穩定的，我們根本無法掌控

如果我們把快樂寄託在它們身上，那就死了！

一旦失去了它們，或它們產生變異，我們就發瘋了

真的很危險...

所以更安全的做法就是把快樂寄託在禪修當中

我們修習禪定，讓禪定而生的滿足感填補內心

一旦內心因為禪定而保持快樂，就不再需要外界的東西來填補內心了

但只有禪定還不安全。因為禪定還是不穩定的。

如果有人破壞了我們的寧靜，我們要發飆嗎？

所以我們也修習智慧，去了知到世間的一切，就算是禪定，我們的身心；全都是無常的、 無法掌控的

因而放下它們，不執著它們，達到內心的輕鬆和舒服

如果我們保持不執著任何東西，那麼我們的精神健康就很穩定了

Meditation is very important 

because external things—

family, friends, wealth, status, power, beauty, reputation, and so on—

are all impermanent and unstable. 

We cannot control them at all.

If we place our happiness in them, we are doomed! 

Once we lose them or they change, we can go crazy.

It's really dangerous...

So a safer approach is to place our happiness in meditation.

We practice stillness, allowing the contentment that arises from it to fill our hearts.

Once our hearts maintain happiness through stillness, we no longer need external things to fill us.

But relying solely on stillness is still not safe, 

because stillness can also be unstable. 

If someone disrupts our peace, are we going to lose our temper?

That’s why we also need to cultivate wisdom, gaining insight into all worldly matters, even stillness and our body and mind—

are all impermanent and uncontrollable. 

Thus, we let go of them and do not cling to them, achieving inner ease and comfort.

If we remain unattached to anything, our mental health becomes stable.

🪷Samatha and Vipassana

A person with a well-established mind should focus on practicing Vipassana,
while someone whose mind lacks stillness should emphasize Samatha.

Vipassana focuses on seeing the arising and passing away of materiality and mentality,
recognizing that everything in the world is impermanent (anicca),
constantly arising and passing away very quickly.
 

Everything is just arising and passing away; there is no true self.
Thus, one should adhere to Vipassana to cultivate wisdom,
seeing the impermanence and non-self,
ultimately leading to letting go and non-attachment,
because one understands that attachment is suffering.

On the other hand, Samatha emphasizes focusing on a single point until the mind becomes calm,
achieving stillness, such as watching the breath coming in and out.

In Vipassana, one sees the arising and passing away,
wherein the in-breath is called arising, and the out-breath is called passing away.

Aside from seeing the arising and passing away,
one also sees the impermanence, meaning that
the in-breath and out-breath during each breath
are not the same. 

Additionally,
the awareness of the breath itself is impermanent; sometimes it is clear, sometimes it is distracted.
Seeing this continuously,
one will eventually realize that there is no true self,
only things that arise and pass away and the nature of impermanence…

🪷止與觀

一個心智已經穩定的人應該專注於修習觀，
而心智尚未集中者應該強調定。

觀重點在於看到色和名的生滅，
認識到世上一切皆是無常（anicca），
不斷快速地生起和消逝。
一切只是生起和消逝，並不存在真正的自我。
因此，應該堅持觀，培養智慧，
看到無常和無我，
最終會放下不執著，
因為知道執著是痛苦。
 

而定則強調專注於某一點，直到心靈平靜，
達到專注，例如觀察呼吸的進出。

在觀中，人們看到生和滅，
吸氣稱為生，呼氣稱為滅。
除了看到生滅，
還看到無常，即
每次的進氣和出氣都不相同。

此外，
對呼吸的覺知本身也是無常，有時清晰，有時分心。
這樣持續觀察，
最終會看到並不存在真正的自我，
只有生滅的現象和無常的本性……

Somdet Phra Nyanasamvara

cred. to Ajahn Golf

《Samatha and Vipassana are together》

Samatha and vipassana...

Once, there was this couple: Sam and Vi  

Sam surname is atha, Vi is passana

And they have two dogs, one is called metta, one is called anapana

And one day after lunch, Sam and Vi decided to go up to the meditation. And of course they took their two dogs,  metta and anapana.

I bet you know what metta means? Loving kindness and compassion

What is anapana? the breath meditation

So Sam, which is calm. Vipasanna, insight

Sam went up to the meditation mountain, becuase there is a beautiful peace up there, that is so calm and still there. He likes the calm and still up there in the meditation mountain.

Vi takes a Canon camera, very expensive  , because she wants to take some insight shots of the view. She wants to take the insight of the whole universe at the top of meditation mountain. Everything was  laid out, you got so many wonderful truth of existence in your insight camera.

And metta the dog, why does it want to go up there? 

Just for fun! for joy!

Dogs are so wise, they are simple.

And anapanasati also went up there for a bit of peace and quiet and fun. 

Sam and Vi with their two dogs walked up to the meditation mountain, they only got half way up. Even there, half way up, is so peaceful , that Sam was very happy. And even half way up, Vi can see a really good views, she took many shots. 

And metta the dog was so happy, even when half way up, she was wagging her tail, like she was gonna come off.

And anapana, actually the dog was vanishing, disappearing.

And when they got to the top of the meditation mountain: Woah~

It was so still out there. That Sam was so satisfied with the stillness, nothing moves at the top of meditation mountain. But he had an eye to enjoy the view.

And Vi, when she got up there, it was amazing view. You can see the real right view at the top of meditation mountain. She was happy, but she could also enjoy the stillness on top of meditation mountain.

And metta the dog, she was so happy, loving the whole universe of the meditation mountain ; boundless, infinite, boundless loving kindness to the whole universe .

Anapanasaiti was no where to be found

She disappeared. 

Because on top of the meditation mountain,  your breath vanishes.

Kindness, love and bliss are so incredibly strong; you are so still , so much wisdom, because all these coexist at the top of meditation mountain.

It is not just samatha and vipassana, I don't know why people forgot loving kindness as well.

Samatha , vipassana , metta come together at the top of meditation mountain.

Ajahn Chah had a simile: you see the front of my hand, and you see the back. You see the front, you see the back. 

You see the back of your hand, your front is still there.

You see the front ,the back is still there

that is samatha and vipassana, they cannot be separated

So said Ajahn Chah

---Ajahn Brahm 

2019  <1:40

https://www.youtube.com/watch?v=R1hshAOIVBs&list=PL-E16hq8cBIqOjNNhR49EW9MJmxtd9XrT&index=11

《止與觀是一起的》

止與觀……

曾經有一對夫妻：Sam 和 Vi

Sam 的姓是 Atha，Vi 的姓是 Passana。

他們有兩隻狗，一隻叫 Metta，另一隻叫 Anapana。

有一天，午餐後，Sam 和 Vi 決定上山冥想，當然他們帶上了兩隻狗，Metta 和 Anapana。

你知道 Metta 是什麼意思嗎？慈悲。

那 Anapana 是什麼呢？呼吸的禪修方法。

所以 Sam 代表止，而 Vipassana 代表觀。

Sam 上了禪修山，因為那裡有美麗的寧靜，非常安靜。他喜歡禪修山上的寧靜與靜謐。

Vi 拿著一台非常昂貴的 Canon 相機，因為她想拍一些關於風景的洞察。她想在禪修山頂捕捉整個宇宙的洞察。所有的真理都在她的洞察相機中展現。

那麼 Metta 這隻狗為什麼想上山呢？

只是為了好玩！為了快樂！

狗是如此有智慧，它們是簡單的。

Anapana 也來到這裡尋找一些寧靜和樂趣。

Sam 和 Vi 帶著兩隻狗走上禪修山，他們只走到一半。即使在半山腰，那裡也是如此平靜，以至於 Sam 非常高興。即使在半山腰，Vi 也能看到很好的風景，拍了很多照片。

而 Metta 這隻狗也非常高興，即使在半山腰，她搖著尾巴，像是要飛起來一樣。

而 Anapana，實際上這隻狗似乎消失了。

當他們到達禪修山頂時：哇~

那裡是如此靜謐，Sam 對這份寧靜感到非常滿足，禪修山頂上什麼都如如不動。可是他卻能享受這美景。

Vi 上去後，看到的風景令人驚嘆。在禪修山頂上，你可以看到真正的正確視角。她很高興，但她也能享受禪修山頂的靜謐。

而 Metta 這隻狗，她非常高興，愛著整個禪修山的宇宙；無邊無際，無限的慈愛遍及整個宇宙。

Anapana 卻不見了。

她消失了。

因為在禪修山頂上，你的呼吸消失了。

慈悲、愛與喜悅是如此強烈；你是如此靜謐，擁有如此多的智慧，因為這一切都在禪修山頂上共存。

這不僅僅是止與觀，我不知道為什麼人們會忘記慈悲。

止、觀與 慈心在禪修山頂結合在一起。

阿姜查有一個比喻：你看到我手的正面，也看到背面。

你看到正面，也看到背面。

你看到手的背面，手的正面依然存在。

你看到正面，手的背面依然在。

這就是止與觀，它們是不可分割的。

阿姜查這樣說。

---Ajahn Brahm

2019年 <1:40

https://www.youtube.com/watch?v=R1hshAOIVBs&list=PL-E16hq8cBIqOjNNhR49EW9MJmxtd9XrT&index=11

《Two types of meditation》

There are two types of meditation

I call these two types of meditation as : second noble truth meditation and third noble truth meditation

what is the second noble truth ? wanting is the cause of suffering.

So if you are meditating, and you are depressed, you are suffering, you are frustrated; you have just been doing second noble truth meditation , you are wanting something.

It is so clear! the Buddha's teaching: Wanting leads to suffering.

So if you are suffering, you must be wanting something

third noble truth, letting go of wanting leads to the bliss of nibanna. Letting go, renouncing, being kind, being gentle. 

So if you are having a beautiful meditation; well done! you have done a third noble truth meditation. You let go! you let go striving, struggling; content and peaceful.

That is third noble truth meditation

Check it out! peaceful meditation, what did you do?  You are just not wanting anything in the whole world, just to be here.

second noble truth, you really want something, you really have to have it; that causes suffering

---Ajahn Brahm

2019, from <25:20

https://www.youtube.com/watch?v=OdsgORD4hZM&list=PL-E16hq8cBIqOjNNhR49EW9MJmxtd9XrT&index=10

<兩種禪修>

有兩種類型的禪修

我將這兩種類型的禪修稱為：第二聖諦禪修和第三聖諦禪修。

第二聖諦是什麼？渴望是痛苦的根源。

所以如果你在禪修時感到沮喪、痛苦、挫敗，那麼你只是正在進行第二聖諦的禪修，你在渴求某些東西。
這是非常明顯的！佛陀的教導：渴望會導致痛苦。
因此如果你在痛苦，那麼你一定是在渴望某些東西。

第三聖諦：放下渴望會帶來涅槃的喜樂。

放下、捨棄、善良、柔和。
所以如果你正在進行美好的禪修，那麼做得好！你就是在進行第三聖諦的禪修。你放下了！你放下了奮鬥和掙扎；滿足而平靜。
這就是第三聖諦的禪修。

檢查一下！在平靜的禪修之中，你做了什麼？你只是什麼也不想要，只是在這裡。

第二聖諦，你真的想要某樣東西，你心中真的必須擁有它；這會導致痛苦。

--Ajahn  Brahm
2019年，摘自 <25:20

https://www.youtube.com/watch?v=OdsgORD4hZM&list=PL-E16hq8cBIqOjNNhR49EW9MJmxtd9XrT&index=10

Luang Por Ganha 曾說，如果我們基於自我來行事，最多只能達到禪定或禪那。

禪定了得，但煩惱仍然很多的人是有的

可以脾氣很壞，可以很傲慢

如果和人說：’他禪修很厲害啊！ 可以入四禪八定啊！‘

對於智慧不高的人會覺得：’啊！他真的很厲害啊！‘

但事實上怎會厲害？ 煩惱這麼多，仍這麼痛苦

如果和一般沒有宗教信仰的人說，根本就不會覺得他們修得好，不會覺得厲害

一般人只是看我們的行為舉止，我們的自我感強不強而已

他們只會覺得，連外道都修得比所謂的禪修高手還要好

Luang Por Ganha once said that if we act based on the 'self', the most we can achieve is stillness or jhana.

While there are some people who are proficient in stillness, some of them still have a lot of defilements. 

They can be very irritable or very arrogant.

If we tell someone, "He is really good at meditation! He can enter the four jhanas and eight attainments!"

those with little wisdom might think, "Wow! He is really impressive!"

But in reality, how impressive can that be?

 With so many defilements, they are still suffering much. 

If we talk to ordinary people without religious beliefs, they won't think that person is practicing well or that they are impressive at all.

Most people only observe our behavior and how strong our sense of self is.

They might feel that even those outside Buddhism  are practicing better than so-called meditation experts.

禪修其實並不是什麼苦差，僅僅是讓心安樂的途徑而已

中國古代有句禪機是這樣的：'所謂坐禪非習禪，唯是安樂法門也' 

當心散亂時，心是不快樂不安樂的，此時便應該修習定力來抑止心

當心懈怠時，心好像水浸了般，也是不舒服的。此時便應該奮起精進來對治它

當心乏味時，便應該修習禪定使心喜悅

當內心一切都處於平衡狀態時，便應該讓心保持中捨，旁觀一切事物。以此去除內心對世間和身心的執著；讓心更加輕鬆快樂

平時我們讓心傾向於最高的快樂--涅槃；不讓心傾向於種種讓心痛苦的煩惱

也讓心厭倦身心這具帶來種種苦的苦堆；讓心不執著它們，變得輕鬆快樂

很合情合理、 很理智的做法，對嗎？ 這就是禪修了

佛陀說，具備以上這六樣素質，就能證悟涅槃了（AN6.85)

是否很簡單？成為阿羅漢就是這麼簡單

Meditation is not a difficult task, but simply a way to bring comfort and happiness to the heart. 

In ancient China, there is a Zen saying: "What is called sitting meditation is not meditating; it is merely a method for attaining comfort and happiness."

When the mind is restless and scattered, it is unhappy and uncomfortable ; at this time, one should cultivate stillness to calm the mind.

When the mind is lethargic, it feels uncomfortable, as if it is amid flooding. At this time, one should strive diligently to counteract it.

When the mind feels dull, one should practice stillness to bring joy to the heart.

When everything within is balanced, one should let the mind remain in a state of equanimity, observing all things like an outsider. This helps to eliminate attachments to the world and to the body and mind, allowing the heart to be lighter and happier.

In daily life, we should incline the mind toward the highest happiness—nibanna—and not allow it to lean toward the various defilements that cause suffering. 

We should also grow weary of the burdens of the body and mind that bring various forms of suffering, letting the heart detach from them and become light and joyful.

Isn't this a reasonable and sensible approach? 

This is meditation. 

The Buddha said that with the six qualities mentioned above, one can attain nibanna(AN 6.85).

Is it really that simple? Becoming an Arahant is this straightforward.

修行人無論是修什麼法門，都不能夠捨棄內心的平靜和定力

佛陀表示，如果有人終日學習佛法、 聆聽佛法，但放棄了獨處、 修習內心的定力；那他並不是居住於佛法之中的人

如果有人終日詳細地教導他人佛法，但放棄了獨處、 修習內心的定力；那他也不是居住於佛法之中的人

如果有人終日演練重複誦讀所學得的佛法，但放棄了獨處、 修習內心的定力；那他也不是居住於佛法之中的人

如果有人終日思維、伺察所學得的佛法，但放棄了獨處、 修習內心的定力；那他也不是居住於佛法之中的人（AN5.73）

Ajahn Keng 也指出，現在很多人喜歡說‘觀心‘，覺得不用打坐，就只是觀而已。

他們說：’哦！我已經知道了！‘

Ajahn Keng 問：’你知道了些什麼？‘

他們說：’我已經知道了，Ajahn！‘

Ajahn Keng 就說：’你知道了，但仍在做蠢事‘

😂😂

Ajahn Keng 評論說，他以為自己證悟了

觀心的熱潮應該源自於隆波帕默，但其實隆波帕默一樣重視定力的培育，只不過一般人沒有為意，甚至是隨自己喜好而曲解了而已。隆波說：‘【有很多人宣稱：「我不做固定形式練習，我直接在日常生活中培養正念」，當你這麼說的時候，你一直處在迷失的狀態，誤以為自己在培養正念，但根本沒有正念，心力不夠。】

就算是Ajahn Golf ，也一樣強調定力的重要性。他教導，應該先培育內心的定力，到心不再四處遊走，再來思維作觀。

Ajahn 說：【心的禪定非常重要。對於修行者來說，不能放棄禪定，因為這是支持教義的基礎在未來的各個層面。

這就像一座有柱子、橫梁和堅固基礎結構的房屋。一旦基礎堅固，無論建造什麼都不會有問題；它不會倒塌或失敗。如果我們缺乏禪定，即心的寧靜，我們的知識和智慧可能會變得分散，失去焦點，超出適度的範圍。】

如果我們在所謂觀心、修觀，但沒有定力作為支撐；那就不被佛陀認可為居住於佛法之中的人了。

就如Ajahn Keng 所說，有許多人說自己觀心觀心，甚至覺得自己覺悟了，但仍在做蠢事。

No matter what tradition a practitioner follows, they cannot abandon inner peace and stillness.

The Buddha stated that if someone spends all day studying the Dharma and listening to the teachings but neglects solitude and the cultivation of inner stillness, that person does not dwell within the Dharma.

If someone spends all day teaching others the Dharma but abandons solitude and the cultivation of inner stillness, that person also does not dwell within the Dharma.

If someone spends all day reciting the learned Dharma but neglects solitude and the cultivation of inner stillness, that person also does not dwell within the Dharma.

If someone spends all day contemplating and investigating on the learned Dharma but neglects solitude and the cultivation of inner concentration, that person also does not dwell within the Dharma (AN 5.73).

Ajahn Keng also pointed out that many people today like to talk about "observing the mind," believing that they don't need to meditate and can simply observe. 

They say, "Oh! I already know!" 

Ajahn Keng asks, "What do you know?" 

They reply, "I already know, Ajahn!" 

Ajahn Keng then says, "You think you know, but you're still doing foolish things." 

😂😂

Ajahn Keng commented that he thought he had attained enlightenment.

The trend of "observing the mind" likely originated from Luang Por Pramote, but he also emphasized the importance of cultivating stillneess, which many people overlook or even distort according to their preferences. Luang Por said: "Many people claim, 'I don't follow fixed forms of practice; I cultivate mindfulness directly in daily life.' When you say this, you are still in a state of restlessness, mistakenly believing you are cultivating mindfulness, but you are not, as your mental strength is insufficient."

Even Ajahn Golf emphasizes the importance of stillness. He teaches that one should first cultivate inner stillness so that the mind no longer wanders before engaging in contemplation.

Ajahn said: "The stillness of the mind is very important. For practitioners, one cannot abandon stillness , as it is the foundation that supports the teachings at all levels in the future.

This is like a house with pillars, beams, and a solid foundational structure. Once the foundation is strong, there will be no issues regardless of what is built; it will not collapse or fail. Without stillness, that is, the tranquility of the mind, our knowledge and wisdom may become scattered, losing focus and exceeding moderate limits."

If we engage in what is called "observing the mind" or contemplation but lack stillness as support, we are not recognized by the Buddha as dwelling within the Dharma.

As Ajahn Keng said, many people claim to observe the mind, even believing they are enlightened, yet they are still doing foolish things.

如果大家的電話和電腦突然不見了，裡面所有資料都不見了

由小到大的照片都不見了

所有東西都不見了，大家會怎樣？

如果心有戚戚然那就代表這個是我們的弱點了😂 

我們對記憶、 對想蘊還有執著

我們還去不了涅槃，死後可能投生到手機和電腦那裡😂

那也表示，當我們記不起東西時，我們很可能會因此而痛苦

佛陀教導，我們應該思維：不論是過去、 現在、 未來的記憶/想蘊，『這不是我的，我不是這個，這不是我的自我。』（MN35）

這不是我的-是為了去除內心的渴愛

我不是這個-是為了去除我慢

這不是我的自我-是為了去除認為‘自我存在’的邪見

就這樣去除內心對想蘊的執著

If our phones and computers suddenly disappeared, along with all the data inside—photos from childhood to now—everything gone, how would we react?

If we feel stuck or sad, it indicates that this is our weakness. 😂 

We have attachments to memories . 

We are not yet able to reach nibanna

and after death, we might be reborn onto our phones and computers. 😂

This also means that when we forget things, we are likely to suffer because of it.

The Buddha taught that we should contemplate: whether it be memories of the past, present, or future—“This is not mine; I am not this; this is not my self.” (MN 35)

“This is not mine”—to remove the craving in our hearts.
“I am not this”—to eliminate conceit.
“This is not my self”—to eradicate the wrong view of ‘self-existence.’

This is how we can let go of our attachment to memories.

All of us must come to know and undertake practice ourselves. The timing for our practice is in the present moment. The present is the “national agenda” for cultivating practice, because it is here and now that causes and conditions arise and take effect.

---Luang Por Ganha 8/4/2025

我們所有人必須認識並親自實修。

修行的時機是在當下。

當下是修行的「國家議程」，因為因緣就在此時此刻產生並發揮作用。

--- 隆波甘哈 2025年4月8日

如果誰布施時想要許多功德，務必要持戒和禪修

為什麼這樣說？ 因為功德是每剎那每剎那這樣計算的

當我們生起一剎那善心，就有一份功德

當我們生起一萬剎那的善心，就有一萬份功德

例如我們平凡人布施一餐飯給一位阿羅漢，和一位有在持戒、 修行的出家人布施同一餐飯給一位阿羅漢；誰人的功德較大？

那位有修行的出家人的功德較大，而且大過我們N倍

真的？ 真的。 是有根據的。

佛陀在MN142中說， 影響布施果報的因素之一，就是布施者的德行

德行以什麼來衡量？ 以我們的正念水平來衡量，或者說正念的密集程度。

為什麼一位有在持戒、 修行的出家人功德比我們大這麼多？

因為他們有持戒。

Ajahn Suchart 曾說：【每個層次的修行都依賴於不同正念的強度。

施捨（Dana）可能不需要太多。

持戒（Sila）可能需要比施捨更多的正念。

更高的戒律需要更多的正念。

你需要更多的正念來遵守五戒。

你需要更多的正念來遵守八戒。 】

比丘們比一般持戒的在家人更加厲害，為什麼？他們有227條戒律。需要高強度的正念，才能確保自己不會破戒。

一樣地做布施。從想布施的念頭開始，到完成布施這段期間。我們籌備、 準備與落實。心生滅無限次。但不是所有的心都是用來做這一次的布施的。 一般人來說，大部份的心都是散亂的不善心；只有極小部分的心是布施的善心。

一個有持好一切戒的出家人，他的正念極強，以致做同一場布施，但他清醒的時間、 專注布施的時間、 生起有關布施的善心；是我們的無數倍。

大家說功德是否我們的無數倍？

假如加上有禪修，培育正念、 定力和智慧以去除自私心。心會更加集中，生起的善心會更多，功德再乘大N 倍。

所以假如誰真的想要功德，不要忘記要持戒和禪修。

If anyone wishes to accumulate a lot of merit when giving, it is essential to observe precepts and practice meditation.

Why do we say this? Because merit is calculated moment by moment. When we generate a moment of good intention, we gain one portion of merit. 

When we generate ten thousand moments of good intention, we gain ten thousand portions of merit.

For example, if an ordinary person offers a meal to an arahant, and a monk who observes precepts and meditates gives the same meal to an arahant; whose merit is greater?

The monk who practices has greater merit, and it is many times greater than ours. 

Really? Yes, really. There is a basis for this. 

The Buddha said in MN142 that one of the factors influencing the results of giving is the virtue of the giver.

How is virtue measured? By our level of mindfulness, or the intensity of our mindfulness.

Why does a practicing monk have so much greater merit than us?

Because they observe precepts. Ajahn Suchart once said: 【Every level of mindfulness practice relies on the intensity of mindfulness

Dana  (giving) maybe not as much

Sila (precepts) maybe need more mindfulness than Dana

The higher precepts need more mindfulness

You need more mindfulness to keep the five precepts

You need more mindfulness to keep the eight precepts】

Monks are stricter than ordinary laypeople in observing precepts. Why? Because they have 227 precepts. It requires high-intensity mindfulness to ensure that they do not break the precepts.

Similarly, when giving, from the thought of wanting to give to the completion of the act, we prepare, organize, and implement. 

The mind arises and ceases infinitely. 

But not all of the minds are dedicated to this act of giving. 

For most people, a large portion of their minds are scattered and unwholesome; only a very small part of the mind is directed towards the wholesome intention of giving.

A monk who observes all precepts has extremely strong mindfulness, which means that during the same act of giving, the time they are clear, focused on the act of giving, and generating related wholesome minds is many times greater than ours. 

Is it not true that their merit is many times greater?

If we add in meditation, cultivating mindfulness, stillness, and wisdom to eliminate selfishness, the mind will become more focused, generating even more wholesome minds , multiplying the merit by a large factor.

Therefore, if anyone truly wants merit, do not forget to observe precepts and practice meditation.

《看只是看的修行方法》

信徒：我看只是看，聽只是聽，不起反應，對嗎？

Luang ta siri:這是佛陀所教導的。看只是看，聽只是聽，我們看到所有東西，而沒有自我在。做到這一點是初果或以上的。初果他不執著，他看只是看。如果我們只是凡夫，看到好的還是會喜歡，看到不好的就不喜歡。

初果的聖人，他們六根接觸到六境都是空的觸，因為裡面沒有’我‘。凡夫他是有’我‘，所以他們仍然覺得有’我‘去接觸境界。大家成了初果沒有？

所以我們要真的去做到，看到而沒有一個’我‘ 生起，而是一個空的接觸

就是這樣去衡量自己。就是接觸到對境，還生起貪啊，嗔啊；這還是凡夫。如果可以放下這個貪嗔癡，那就是初果聖者，可以斷除一些比較粗的煩惱。

"The Practice of Seeing but Just Seeing"

Disciple: I see just to see, I hear just to hear, without reacting, right?

Luang Ta Siri: This is what the Buddha taught. To see just to see, to hear just to hear, we see everything but without a 'self' involved. Achieving this is the attainment of the stream-entry or higher. A stream-enterer does not cling; they see just to see. If we are merely ordinary beings, we will still like what is good and dislike what is bad.

For a stream-enterer, their six senses contact the six objects as empty contacts, because there is no "self" within. Ordinary beings have a "self," so they still feel that there is a "self" interacting with the objects. Have you all attained stream-entry?

So we need to truly practice seeing without a "self" arising, but rather as an empty contact.

This is how to measure yourself. If, upon contact with the objects, greed or aversion still arises, that is still ordinary being. If you can let go of that greed, aversion, and delusion, then you are a stream-entry and can eliminate some of the coarser defilements.

佛陀曾在SN35.95中講解了一個很簡易的修行方法。

佛陀先引導比丘承認： 假如六根還沒有碰到六塵， 是不會生起貪執的

這讓比丘知道： 種種情緒， 都是建基於六根接觸六塵而生的。 這些情緒是條件組合的， 沒有自我的

然後佛陀教導：在被他所見、所聞、所感知的一切當中

當見到時，只有所見的這麼多

當聽到時，只有所聽的這麼多

當感知時，只有所感知的這麼多

這是什麼意思？義註解釋，就是當六根接觸到六塵的時候， 不讓貪嗔癡滲雜進來。

簡而言之，就是不讓自我滲雜進來

這是有技巧的，是要輕鬆地以正念識破從心中生起的貪嗔癡， 然後讓它們自然滅去。 貪嗔癡就是內心的沉重、灰暗與混亂， 我們會自己感受到的。

而Ajahn Golf 教導， 修行的重點就是我們雖然要認真，但不要緊繃緊張，不然心就會苦。

很快， 我們會看見心中情緒的生滅而保持中立，具有禪定， 也看到身心內外一切的無常生滅

佛陀說：這樣時，我們便不在那裡。

當他不在那裡，從那裡，他就不在此世、不在他世、不在兩者的中間

意思是當智慧細膩到這個程度，就沒有感受到有一個自我存在在任何一處， 不論是在今生還是來世---就是沒有自我感。 這是行捨智的程度。

如果波羅蜜成熟，我們修下去便有機會成就道果涅槃， 成為阿羅漢

佛陀說，這就是苦的結束。

當時Mālukyaputta尊者按照這樣的指示自修不久,便修成阿羅漢了

註釋：這個禪法是適合那些很有決心， 對煩惱零容忍的精進修行人的

《Luang ta siri 教導觀心》

信徒：我比較喜歡觀心，我可否在煩惱生起時提醒自己那是無常的？然後看到無常？

Luang ta siri:是可以的。當我們的心境有所變化時，我們要知道是貪，還是無貪

嗔，還是無嗔

癡，還是無癡

有定，還是無定

各種的狀態都去知道，知道所有的心境狀態，都是無常變化的，都是生起而後滅去，生起而後滅去

我們要以這樣的角度去看，才叫在心內觀心。

你要明白我們觀心是為了什麼去看。我們觀心的目的是什麼？我們觀心能夠斷除我們的煩惱？

煩惱生起的時候，你看到了，就會放下。

如果放不下的話，那還不是觀。

所有的東西都是無常生滅的。看到他們都是持續分解。不是我們重新再把回憶提出來，重新製造那個煩惱。

要把觀心的功夫真的用到出來，是可以斷除的，不再沉溺在那種狀態裡面。它是無我、 無常的；如果還沉溺在其中，那還不是

舉大念住經裡所說：‘在心內觀心，具足熱情、 念、 正知，這樣就可以斷除世間的苦惱。所以我們要有熱情的精進力，不僅是看到，還要斷除我們內心的煩惱。要不然我們只是看到，但沒有什麼用

大家明白了嗎？我們觀心是為了什麼？

是為了斷除現在的煩惱

"Luang Ta Siri Teaches vipassana of the mind"

Disciple: I prefer observing the mind. Can I remind myself that the arising of defilements is impermanent? Then see the impermanence?

Luang Ta Siri: Yes, you can. When our mental state changes, we need to recognize whether it’s greed or non-greed, aversion or non-aversion, delusion or non-delusion, still or non-still.

We should be aware of all these states, knowing that all mental states are impermanent, arising and then passing away, arising and then passing away.

We need to view it from this perspective; that is what it means to observe the mind within the mind. You must understand why we observe the mind. What is the purpose of our mindfulness? Can our mindfulness eliminate our defilements?

When defilements arise, if you see them, you will let go. If you cannot let go, then that is not true vipassana. 

Everything is impermanent, arising and ceasing. We should see them as continuously disintegrating, not reviving memories to recreate that defilement.

To truly apply the practice of observing the mind, it can lead to the cessation of attachment; we will no longer be immersed in that state. It is non-self and impermanent. If we are still immersed in it, then that is not it.

As the Great Discourse on the Four Establishments of Mindfulness states: "Observe the mind within the mind, with zeal, mindfulness, and clear comprehension, so that you can eliminate the suffering of the world." Therefore, we need to have a passionate diligence; it’s not just about seeing, but also about eliminating our inner defilements. Otherwise, we are merely seeing, which is of little use.

Do you all understand? Why do we observe the mind? It is to eliminate the defilements we have right now.

《不要理會禪修中的影像》

我們不要迷失在禪定所產生的影像

就好像我們迷路這樣，我們在浪費時間

在禪修那裡迷路，有機會會讓我們精神有問題

變成神智不清，或者我們說走火入魔

這個是屬於觀染，我們禪修的障礙

這些禪定過程中有種種的幻像和影像，當我們去對它有興趣，每次打坐都想去追，那慢慢慢慢就會自我膨脹，覺得自己很厲害。到最後其他人提醒都不聽

---Luang ta siri

"Don't Get Distracted by Images in Meditation"

We should not get lost in the images produced during meditation. 

It's like getting lost; we are just wasting time. 

Getting lost in meditation can lead to mental issues, causing confusion or what we might call going crazy.

This belongs to the realm of defilements and is an obstacle to our meditation practice. During meditation, there are various illusions and images, and when we become interested in them, wanting to chase after them every time we sit, we slowly start to inflate our ego, thinking we are impressive. In the end, we won't listen to others' reminders.

--- Luang Ta Siri

《禪修的五魔》

在修習禪定的過程中，魔羅會入侵。魔羅的意思就是我們的煩惱。煩惱會阻礙我們，讓我們的心不能平靜下來

這個煩惱魔就是我們想得到這個、 得到那個；想成為這個、 成為那個。這個煩惱魔就是讓我們想得到，想看到這樣那樣。這些全都不需要的

過去都不需要，未來都不需要，我們只需要看到呼吸。 當我們這樣防護的時候，魔羅沒機會入侵時，它就會入侵我們的五蘊。就是讓我們這裡痛、 那裡痛、 這裡酸、 那裡酸，阻止我們的心去修習業處，讓我們從業處出來去留意它。

所以我們不要給自己的心和這些魔羅共處，我們應該讓我們的心和智者，即我們的呼吸在一起。

另外一種魔羅就是思想念頭、 種種的妄念，從業處拉我們的心出來。所以這種妄念和思想就是至聖的魔。心就會想過去的事情、 未來的事情，想這樣想那樣，那我們的心就會從自己的思想妄念在一起。這個亦即是我們的心和魔羅在一起。這時心就會從覺知呼吸跑了出來，和思想念頭在一起。這個思想念頭就是最大的魔來的，阻止我們的心平靜下來，離開業處和禪修。

當我們知道這些思想念頭都是魔羅和障礙，我們不和它們在一起，那它們就會變成一些影像、 一些聲音、 一些味道來吸引你。這樣就會讓我們的心離開了覺知呼吸，和這些聲和色在一起。有時它會化成天人、 天女、 天男的影像。如果是女人的話，就會變成男天神給我們；如果是男人的話，就會變成女天神給我們；為了將我們從業處和定力拉走。當我們知道這是魔羅來的，即不理會它繼續修業處，它就會變成剛出生的情況給你看，即裸體。女性就會看到男天人，他們極之英俊，沒有任何缺陷，很具誘惑性，在這裡坐的男士沒有一位及得上。 

如果是男性的話，就會看見女天人，看見她們的裸體。非常之漂亮，讓人忍不住去看她們。當見到這些男天人女天人，就會忍不住離開定力去看，看到世間的男人女人和他們相比，就好像一隻猴子。他們非常之好看。

就算我們的佛陀成佛時，都有魔羅化身天人相給他看。魔羅的女就化身顯現給佛陀看。這三個女天人有渴愛、 貪、 慾，來化出來給佛陀看。所以佛陀已經經歷過來了，才教導我們心不要和魔在一起。

但是如果魔女魔男都吸引不到我們，到最後就會以死亡的魔來攻擊我們。死魔就是死亡的意思。這個死魔就是，當我們打坐下去，覺得心很亂、 很不舒服、 不平靜，那就覺得去睡比較好。死魔的意思就是我們忍不住然後去睡覺，從定力死去。所以我們拿起枕頭然後睡，就好像被死魔殺掉，從戒定慧死去。

所以這就是五種的魔。這五種的魔就是來障礙我們，讓我們的心不能定下來。所以佛陀在《大吉祥經》中說，遠離愚癡人，親近智者。即不給我們遇見親近魔羅，要去親近智者，那即是呼吸。這個善知識就是這個覺知者，隱藏在呼吸裡。當我們的心和呼吸共處，我們就是在親近智者、 善知識。當我們讓心一直和智者共處、 在一起，那我們就會成功。我們的心就會入到定、 成就道果涅槃。

---Luang ta siri 

The Five Mara in Meditation

During the practice of meditation, Mara invades. Mara refers to our mental defilements. These defilements block us and prevent our hearts from finding peace.

This defilement is our desire to obtain this or that; to become this or that. This Mara leads us to want to see various things, which are all unnecessary.

We do not need to dwell on the past or the future; we only need to focus on our breathing. When we protect ourselves in this way, Mara has no chance to invade. However, if it does intrude upon our five aggregates, it causes pain here and discomfort there, distracting us from our practice and drawing our attention away.

Therefore, we should not let our hearts co-live with these Mara; instead, we should keep our hearts with the wise, which is our breathing.

Another form of Mara is thoughts and various illusions that pull our hearts away from our focus. These thoughts are the most insidious Mara. The mind starts to think about the past and the future, wandering away from the awareness of breathing. This is when our heart becomes entangled with Mara. At this point, the mind runs away from the awareness of breathing and gets caught up in thoughts. These thoughts are the greatest Mara, preventing our hearts from settling and focusing on meditation.

When we recognize that these thoughts are Mara and obstacles, we should not engage with them. Instead, they will transform into images, sounds, and sensations that seek to attract us. This will cause our hearts to drift away from the awareness of breathing and become entangled with these sights and sounds. Sometimes they may manifest as heavenly beings. If one is a woman, they might see male deities; if one is a man, they might see female deities—tempting us to abandon our focus and stillness. When we realize this is Mara, we should ignore it and continue our practice, which may manifest as a newborn condition—nakedness. Women may see handsome male deities without any flaws, very enticing, surpassing any men here. If a man, he may see beautiful female deities, making it hard to look away.

Even the Buddha, when he attained enlightenment, faced Mara manifesting as heavenly beings. Mara's daughters appeared before him, called desire, greed, and lust. The Buddha experienced this and taught us not to engage with Mara.

However, if the male and female Mara cannot attract us, they will ultimately attack us with the Mara of death. The death Mara signifies death itself. This Mara comes when we meditate and let us feel our minds as being chaotic, uncomfortable, or restless, leading us to prefer sleep. The death Mara is when we succumb to the urge to sleep, thus abandoning our stillness. Picking up a pillow to sleep is like being slain by this death Mara, leading to the demise of our practice of precepts, stillness, and wisdom.

These are the five types of Mara. They obstruct us, preventing our hearts from settling. Thus, the Buddha said in the "Great Auspicious Discourse," to distance ourselves from foolish people and to associate with the wise. We should not allow ourselves to associate with Mara, but rather stay close to the wise, which is our breath. The wise one is the awareness hidden within our breathing. When our hearts are in union with our breath, we are in proximity to the wise. When we keep our hearts aligned with the wise, we will succeed. Our hearts will enter jhana and achieve the path to Nibbana.

---Luang ta siri

要證悟阿羅漢既難又不難

Luang Pu Boontan 說，‘要將貪嗔癡和渴愛從心中拔除。’

大家做到嗎？敢嗎？肯嗎？肯將所有自己的劣根性和自私心去除嗎？ 肯將所有煩惱去除嗎？ 肯的話就很容易

如果不捨得，宇宙生滅一億次也證不到...

To attain the state of an Arahant is both difficult and not difficult.

Luang Pu Boontan said, "We must remove greed, hatred, ignorance, and craving from our hearts."

Can anyone do this? Are we willing to ? Do we dare to eliminate all your shortcomings and selfishness? Are we willing to remove all our defilements? If we are willing, it is easy.

If we are not willing, even if the universe goes through a hundred million cycles of birth and death, we still won't attain it...

有一次，隆普前往Wat Pa Yothaprasit寺休養，許多比丘和沙彌前來頂禮參拜，聆聽教誨。其中有一位出家人，他雖然年紀大了才剃度，但持戒謹慎。他向隆普訴說自己的煩惱：
「我出家已有一段時間了，但仍然無法割捨對過去的牽掛。無論如何努力，總是會在不經意間陷入回憶。我希望能得到其他的方法，以便繼續在這條修行道路上前行。」
隆普回答道：
「不要讓心隨外境流轉。如果一時疏忽迷失了，一旦覺察到，就要立刻收回，不讓它執著於任何情緒。不論是好是壞，是樂是苦，都不要隨之起舞，也不要強行壓制。」

Once, Luang Pu went to Wat Pa Yothaprasit temple for a retreat, where many monks and novices came to pay their respects and listen to teachings. Among them was a monk who, although he had only ordained at an older age, was careful in observing the precepts. He expressed his troubles to Luang Pu:
"I have been a monk for some time now, but I still cannot let go of my attachments to the past. No matter how hard I try, I always find myself slipping into memories unintentionally. I hope to find other methods to continue moving forward on this path of practice."

Luang Pu replied:
"Do not let your mind flow with external circumstances. If you lose your way for a moment, as soon as you notice it, immediately bring it back, and do not let it cling to any emotions. Whether good or bad, joyful or painful, do not dance along with them, nor forcefully suppress them."

Luang Pu Dune

cred. to judge

《初果生起的原理》

看到三相（無常，苦，無我）之前,

要看到每一個(境界)的特質,

看到每一個境界生了會滅。

重複地看,看了又看,

百千萬遍地看――取決於每個人的心的固執程度。

如果心接受一切生了會滅,

他就證悟須陀洹果。

--隆布帕默尊者開示

2024年3月2日

《The Principles of Attaining Stream-Entry》

Before seeing the three characteristics (impermanence, suffering, non-self), one must observe the qualities of each phenomenon and recognize that every phenomenon arises and passes away.

By repeatedly observing, looking again and again—countless times—this depends on the degree of stubbornness of each person's heart.

If the heart accepts that everything arises and ceases, then one attains the fruit of stream-entry.

—Luang Por Pramote's Teaching

March 2, 2024

《逆水行舟》

修行是不容易的事，
那是因為我們都有煩惱。
不想做，不想麻煩，不想忍耐，
只想跟著感覺走，
結果大多都是失敗無功。
好比水往低處流，順著水流當然容易，
但這不是修行者該有的狀況。

"修行應該是不斷地，
地對抗煩惱，控制自心。"

阿姜查

《Against the flow》

Practicing is not an easy task,
because we all have defilemenets.
We do not want to do it, do not want to be troubled, do not want to endure,
just want to follow our feelings,
resulting in mostly failures without achievements.
It is like water flowing downward; it is easy to go with the flow,
but this is not the state a practitioner should have.

"Practice should be a continuous effort
to confront defilements and control the mind."

Ajahn Chah

《種田》

佛陀比喻說：

就如農夫只是急忙努力用心地耕作、 播種和澆水。他並沒有超能力可以控制穀物在今天或明天成熟。但未來總有一天穀物就會成熟

同樣地，我們只是急忙努力用心地培育戒、定、慧。我們並沒有超能力可以控制自己可以在今天或明天開悟。但未來總有一天能夠開悟（AN3.93)

其實並不用問大師父自己有沒有機會覺悟

例如Luang ta siri 開示，我們今生能否證悟到阿羅漢； 【要看你的行為，如果你常常不斷看到生滅生滅，就可以成為阿羅漢。如果去看其他東西，就不可以。這個就是看到苦的觀智】

當我們的貪嗔癡越來越薄，越來越少煩惱，越來越開心，越來越厭離世間；那就近了；根本不用去問別人

"Farming"

The Buddha metaphorically said:
Just like a farmer who diligently plows, sows, and waters the crops. He does not have superpowers to control when the grains will ripen today or tomorrow. But one day, the grains will surely mature.

Similarly, we should diligently cultivate morality, stillness, and wisdom. We do not have superpowers to control whether we attain enlightenment today or tomorrow. But one day, enlightenment will come.

In fact, there is no need to ask the master whether we have the opportunity to attain enlightenment in this life or not.

For example, Luang Ta Siri taught that whether we can attain Arahantship in this life depends on our actions: "If you frequently see the arising and passing away, you can become an Arahant. If you focus on other things, you cannot. This is the insight into suffering."

As our greed, hatred, and delusion become thinner and our defilements lessen, leading to greater happiness and detachment from the world, enlightenment is near; there’s no need to ask anyone else.

開發智慧就好像要用水來盛滿水桶那樣

盛滿水桶就能證得道果涅槃

用剎那定來開發智慧就好像用水槍射水去水桶。射一下就沒有了，再裝，再射一下就沒有了。

用近行定來開發智慧就好像用水龍頭來給水。水一直大量地流下來，很快就盛滿水桶了。

近行定有很多解讀。但這裡的近行定並不是讓整個身體沒了的禪那狀態，也不用看到些什麼，而是心足夠飽滿、 平靜、 不會胡思亂想的禪定水平

Developing wisdom is like filling a bucket with water. Once the bucket is full, one can attain enlightenment.

Using momentary stillness to develop wisdom is like shooting water into the bucket with a water gun. Each shot is brief, and then it’s gone; we have to refill and shoot again.

Using acess stillness to develop wisdom is like using a faucet to pour water. The water flows continuously and quickly fills the bucket.

acess stillness can be interpreted in many ways. However, in this context, it does not refer to a state of stillness where the entire body disappears, nor does it require seeing anything. 

It refers to a level of stillness where the heart is sufficiently content, calm, and free from distractions.

The heart of an ordinary person is like sticky clay—soft and adhesive, clinging to everything and treating everything as "mine," holding on tightly.

In contrast, the heart of a practitioner is like a dried ceramic product; no matter what it encounters, it does not cling and does not treat anything as "mine." This is the benefit of wisdom. Through wisdom, one achieves the effect of non-attachment.

一般人的心就如黏土一般，黏黏的， 碰到什麼都會黏著；把一切當成 “我的”， 緊抓不放

如果是修行人的心， 就如烘乾了的陶瓷製品般， 無論碰到什麼都不會黏著， 不會把任何東西當成“我的”。 這就是智慧的效益。 因為智慧而達到不執著的效果。

禪修的效益就是可以讓心好像開冷氣那樣涼爽～

The benefit of meditation is letting the mind as cool as turning on an air conditioner~

我們要抽血的話，用棉花棒可以嗎？

當然不能，完全刺不進去的

唯有像針一樣微細，才能刺穿皮膚

同樣地，一般人的心就好像棉花糖那樣，完全散亂散開

並不能做很微細的事情，做事也事倍功半，因為不能集中精神，更不用說要在修行裡取得成果了。

有很多人以為跟隨隆波帕默的教導，便不用修習禪定，只需剎那定；但並不是這樣的。

隆波帕默說：【有很多人宣稱：「我不做固定形式練習，我直接在日常生活中培養正念」，當你這麼說的時候，你一直處在迷失的狀態，誤以為自己在培養正念，根本沒有正念，心力不夠。】

固定形式的訓練就是訓練我們的正念和定力，讓心變得集中和微細。

假如心不夠集中微細，開發智慧也不具有很大的效果，進度會很緩慢

唯有當心因為禪定而變得像針一樣微細集中；才能很有效地開發智慧。

Ajahn Golf 也教導，禪修必須先修習禪定，讓心平靜飽滿，才去思維修觀。

Ajahn 說：‘心的禪定非常重要。對於修行者來說，不能放棄禪定，因為這是支持教義的基礎在未來的各個層面。這就像一座有柱子、橫梁和堅固基礎結構的房屋。一旦基礎堅固，無論建造什麼都不會有問題；它不會倒塌或失敗。如果我們缺乏禪定，即心的寧靜，我們的知識和智慧可能會變得分散，失去焦點，超出適度的範圍。’

所以大師父的教導其實都一樣。

就算是道果的生起，也是仰賴於禪定的力量。阿比達摩論中也描述，當一個人證悟道果時，就算之前未進入過禪那，也會進入禪那。

為什麼？唯有深定的力量才能一了百了地斬斷煩惱。

就算隆波帕默派系的指導老師，雖然有些使用剎那定來開發智慧；但所有人到最後也是匯聚到這一點。

因此定力是修行中必不可缺的

If we need to draw blood, can we use cotton candy?
Of course not; it can't penetrate at all.
Only something as fine as a needle can pierce the skin.

Similarly, an ordinary person's mind is like cotton candy, completely scattered and dispersed.
It cannot perform delicate tasks, leading to inefficiency because it cannot concentrate, let alone achieve results in practice.

Many people believe that by following Luang Por Pramote's teachings, they do not need to practice stillness and can simply achieve momentary stillness; but this is not the case.
Luang Por Pramote said: "Many people claim, 'I don't do fixed formal practices; I cultivate mindfulness directly in daily life.' When you say this, you are in a state of delusion, mistakenly thinking you are cultivating mindfulness, but you actually have no mindfulness and insufficient mental strength."
Fixed formal training is essential for cultivating our mindfulness and stillness, allowing the mind to become focused and refined.

If the mind is not sufficiently still, concentrated and refined, developing wisdom will not be very effective, and progress will be slow.

Only when the mind becomes as finely concentrated as a needle through meditation can wisdom be effectively developed.

Ajahn Golf also teaches that meditation must begin with stillness, allowing the mind to calm and fill up before moving on to contemplation.

Ajahn says: "The stillness of the mind is very important. For practitioners, one cannot give up stillness because it supports the teachings at every level in the future. It's like a house with pillars, beams, and a solid foundation. Once the foundation is strong, building anything else will not be a problem; it will not collapse or fail. If we lack stillness , that is, tranquility of the mind, our knowledge and wisdom may become scattered, losing focus and exceeding reasonable limits."

Thus, the teachings of the masters are essentially the same.

Even the arising of the noble path and fruit relies on the power of stillness. The Abhidhamma texts describe that when a person attains the path, even if they have not previously entered jhana, they will enter jhana.
Why? Only the power of deep stillness can completely sever defilements.
Even in the Luang Por Pramote tradition, although some teachers use momentary stillness to develop wisdom, everyone ultimately converges on this same point.

Therefore, stillness is indispensable in practice.

Near-sighted means light focus in front of retina

Far-sighted means light focus behind of retina

Astigmatism means the lens or cornea having uneven curvature , leading to diffused  unfocused light on retina

With these eye  defects, one cannot see things clearly

Near-sighted is analogous to our ill will, which push things away from our mind

Far-sighted is analogous to our greed , which pull things towards our mind

Astigmatism is analogous to our restlessness , sloth and torpor; doubt

With these  five hindrances , one cannot see their own benefits of that of others clearly, nor can they achieve jhanas or enlightenment  (AN1.45)

近視是指光線在視網膜前方聚焦

遠視是指光線在視網膜後方聚焦

散光是指晶狀體或角膜的曲率不均，導致光線在視網膜上擴散且無法聚焦

有這些視力缺陷的人無法清楚地看見事物

近視類似於我們的嗔恚，將事物推離我們的心

遠視類似於我們的貪婪，將事物拉向我們的心

散光類似於我們的散亂後悔、昏沉睡眠、懷疑

有這五蓋，人們無法清楚地看見自己及他人的利益，也無法達到禪定或覺悟（AN1.45）

similarly, if we cross leg and meditate, but without mindfulness

then it is equal to not meditating

同樣地， 如果我們盤腿著禪修， 但沒有正念

那打坐就等於沒打

功德或者福德，佛陀說是開心的意思（AN7.62）

做功德而讓我們遇到多些好事，這是一定的

但是否能讓我們永遠只遇到好事，永遠不會遇到壞事？

這不可能

有許多人瘋狂做功德，卻不見得他們只遇到好事。何況我們？

但福報卻能讓我們遇到困境難關時不會苦

所以最高最大的功德，必定是禪修的功德

禪修讓我們放鬆～放下～把一切煩惱拔除

當心靈足夠無私的時候，什麼壞事也不能奪走我們內心的快樂

遇到誹謗？一樣那麼開心

損失金錢？一樣那麼開心

失去地位？一樣那麼開心

失去親人朋友？一樣那麼開心

患上疾病？一樣那麼開心

衰來？一樣那麼開心

死亡？一樣那麼開心

這已經夠了

這已經是最強大的福報了

The Buddha said that merits mean happiness (AN 7.62).

Doing good deeds will certainly lead us to encounter more good things.

But can it guarantee that we will only encounter good things forever and never face any bad things?

That is impossible.

Many people engage in good deeds madly, yet they do not exclusively encounter good things. What about us?

However, merits can make it so that when we face difficulties and challenges, we do not suffer.

Thus, the highest and greatest merit must be the merit from meditation.

Meditation allows us to relax, let go, and remove all defilements.

When the mind is sufficiently selfless, no misfortune can take away our inner joy.

Encounter slander? Still just as happy.

Lose money? Still just as happy.

Lose status? Still just as happy.

Lose loved ones or friends? Still just as happy.

Suffer from illness? Still just as happy.

Face aging? Still just as happy.

Face death? Still just as happy.

That is already enough.

This is the most powerful merits. 

《正念》

在身心靈的圈子裡，我們常常聽到’正念‘ ，對嗎？

究竟正念是什麼東東呢？

正念源自於巴利文sammāsati。

如果照直翻譯，就是正確的憶念

廣義來說，任何遠離貪嗔癡種種煩惱的憶念就是正確的憶念。

傳聞為舍利佛尊者所著的《大義釋》中提到，例如十隨念中憶念佛陀、法、聖僧、戒、布施、天神；呼吸、死亡、身體的骯髒、涅槃等等；一律都叫具念。 

例如我們憶念起一些佛法，這些都叫正念，佛陀說屬於念覺支，即是覺悟的因素（SN46.3)

但如果以最正統的定義，正念是指四念住中的念（MN141)。

即對於身體/感受/心/法的念，覺知它們的生滅，以達到放下執著的效果。

念（sati) 也一定伴隨於一切善心。論師定義它為讓心能清楚地在當下覺知目標。它的特徵是對目標念念分明而不忘失，穩定心於目標，守護心免於貪嗔癡。

假如一個人專注地作惡，那一刻不是正念了；因為心那時已經受污染；而正念恰恰就是守護心免於貪嗔癡

對一般沒有學過禪修的人來說；Por Khao Wanchart Yimme 說，單單讓這顆心活在當下，覺知當下所做的東西，當下所發生的東西；這個已經是修行，已經是四念住了。

一旦一個人正念越多越密集；他的記憶力就會越強，會越聰敏（AN5.13） 

Mindfulness

In the circle of spirituality or psychology, we often hear the term "Mindfulness," right?

What exactly is Right Mindfulness?
Right Mindfulness comes from the Pali word sammāsati. If translated literally, it means "right recollection."

In a broader sense, any recollection that is away from greed, hatred, and delusions is considered right recollection.

According to the Big Commentary attributed to Sariputta, it mentions practices such as Recollections of the Buddha, the Dhamma, the Sangha, precepts, generosity, deities; breathing, death, the impurity of the body, and Nibbana, —all of these are considered as having mindfulness.

For example, when we recall certain aspects of the Dhamma, these are also considered Right Mindfulness. The Buddha stated that this belongs to the enlightenment Factors (SN46.3).

However, in the most orthodox definition, Right Mindfulness refers to the mindfulness in the Four Foundations of Mindfulness (MN141). 

This involves being aware of the body, feelings, mind, and Dhamma, recognizing their arising and passing away to achieve the effect of letting go of attachments.

Mindfulness (sati) is always with  all wholesome states of mind. The commentators define it as allowing the heart to clearly be aware of the objective in the present moment. Its characteristic is having clear awareness of the objective without forgetting it, stabilizing the mind on the objective, and guarding the heart against greed, hatred, and delusion.

If a person is focused on doing evil, that moment does not involve Right Mindfulness because the mind is already tainted. Right Mindfulness, in fact, protects the heart from greed, hatred, and delusion.

For those who have not studied meditation, Por Khao Wanchart Yimme says that simply letting the heart live in the present, being aware of what is being done now and what is happening now, is already a form of practice and belongs to the Four Foundations of Mindfulness.

Once a person's mindfulness becomes more frequent and intense, their memory will strengthen, and they will become more intelligent (AN5.13).

<正知> 

大家對'正知'這個詞有什麼印象?

對,就是通常在經文中和正念一起的.  我們會說'正念正知'

在巴利文中,正知是sampajañña. 又被翻譯為注意、 考慮、 辨別、 理解、 謹慎慎重

綜合各個翻譯, '謹慎明辨' 可能比較合適來作為'sampajañña'的翻譯

因為義註解釋有四種'謹慎明辨'/正知

1.對於是否有益的'謹慎明辨'

2.對於是否合適的'謹慎明辨'

3.不捨棄業處的'謹慎明辨'

4.無癡的'謹慎明辨';即了解無常、苦、無我的明辨

正知的修習屬於四念住中身念住的其中一個修習方法.(MN10）

就是在前進或後退時 '謹慎明辨' 

在手腳屈伸時 '謹慎明辨' 

在拿著東西時 '謹慎明辨' 

在喝東西 、吃東西時 '謹慎明辨' 

在大小便時'謹慎明辨' 

在行走、站立、坐著、躺臥時'謹慎明辨' 

在清醒時、說話時、沉默時'謹慎明辨' 

就看每一個思想、說話、行為；是否有益？是否合適？是否沒有從業處中跑掉（有些人在修這個正知，但卻完全忘了）？是否在了知到它們的無常、苦、無我、身體的不乾淨等等？

所以其實也是一個促進理智的修習，讓我們為人處事更加理智謹慎，在幫助我們的日常生活。

佛陀說，可以透過這個正知/'謹慎明辨' 的訓練而觀照自身；觀照別人都行

觀照自身和別人兩者一起都行

看見自己身體行為的生、滅、或生滅

我們的憶念被提起『有這個身體』--回到身體這裡；但僅僅是為了培育智慧和正念的目的

訓練自己不要執著任何東西

之所以觀照別人也可以，是因為如果修習正確，一樣能夠達到放下執著的效果

例如看到別人的一切思想、說話、行為；

了知到他們因為無貪、無嗔、無癡而作了有益合適的舉止；

也了知到他們因為貪嗔癡而作了無益、不合適的舉止

看到這一切的無常、苦、無我、身體的不乾淨等等

以此培育對別人身體的厭離，最後放下一切執著

這就是正知的訓練;但一切禪修方法的重點都是---放鬆～到極點～沒有壓力～如果有壓力和緊繃，那就錯了

Clear Comprehension

What impressions do you have of the term "Clear Comprehension"?
Yes, it is usually mentioned alongside Right Mindfulness in the scriptures. We say "Mindfulness and Clear Comprehension."

In Pali, Clear Comprehension is sampajañña, which can also be translated as attention, consideration, discernment, comprehension, circumspection.

Considering the various translations, "careful discernment" might be the most suitable for sampajañña.

The commentary explains four types of "careful discernment"/ clear comprehensions:

1. Careful discernment of what is beneficial.

2. Careful discernment of what is appropriate.

3. Careful discernment without abandoning the meditation object.

4. Careful discernment that is free from ignorance--- understanding impermanence, suffering, and non-self.

The practice of clear comprehension is one of the methods in the body contemplation aspect of the Four Foundations of Mindfulness (MN10). This involves being aware during various actions:

• When moving forward or backward, practicing "careful discernment."

• When stretching or bending hands and feet, practicing "careful discernment."

• When holding something, practicing "careful discernment."

• When drinking or eating, practicing "careful discernment."

• During urination or defecation, practicing "careful discernment."

• While walking, standing, sitting, or lying down, practicing "careful discernment."

• When awake, speaking, or being silent, practicing "careful discernment."

We observe every thought, speech, and action to determine: Is it beneficial? Is it appropriate? Are we not drifting away from our meditation object? Are we aware of their impermanence, suffering, non-self, and the impurity of the body, etc.?

Thus, it is also a practice that promotes rationality, allowing us to act more wisely and carefully in our daily lives.

The Buddha said that through the training of this clear comprehension/Careful Discernment, we can observe ourselves or  observe others. 

Observing both ourselves and others can lead to enlightenment.

Our mindfulness is aroused, knowing 'having this body' --which our mindfulness is brought back to our body. But this is only for the purpose of cultivating wisdom and mindfulness, training ourselves not to cling to anything in this world.

The reason we can also observe others is that if practiced correctly, it can also lead to the effect of letting go of attachments. 

For example, by observing all thoughts, speech, and actions of others, we can recognize how they acted beneficially and appropriately due to their absence of greed, hatred, and delusion

and conversely, how they acted unbeneficially and inappropriately due to greed, hatred, and delusion, 

seeing all of these as impermanent, suffering, non-self, and the impurity of the body.

This helps cultivate disenchantment towards the body of others, ultimately leading to the release of all attachments.

This is the training of Clear comprehension.

But the main point for all meditation methods  is to 'relax~ to the max～‘ ， do not have any pressure. If do, then it's wrong.

For more about meditation, you can visit:
About Meditation

《Practitioners should avoid being tense and clinging to postures》

Whether it’s entering Jhanas, achieving stillness, developing divine eye, or attaining Manomayitthi, to realize the stream-enterer, once-returner, or non-returner, we must keep the mind comfortable and relaxed, without allowing it to be tense or pressured, and avoid feeling tormented.

If the posture makes you feel drowsy, causes pain, or leads to fatigue, then lie down or sit. If the mind doesn’t like lying down, stand; if it doesn’t like standing, walk; if it doesn’t like sitting in a meditative posture, sit sideways; if it doesn’t like that, squat, which can also aid in pooping (laugh).

If that doesn’t work, just sit with your legs hanging down; it doesn’t matter how you sit, there’s no need to fixate on a specific posture.

Excerpt from Luang Por Lersi Lingdam Wat Thasung

"Teachings on Liberation," Issue 241, Pages 10-12

《修行應避免緊繃和執著姿勢》

這些修行進入禪，成就禪定也好、天眼通也好、Manomayitthi 都好，要證得須陀洹、斯陀含、阿那含都好，我們都必須要讓心保持舒適輕鬆，即不要讓它壓力緊繃，接著不要感到受折磨。

感到這姿勢會困倦、它會疼痛、它會疲勞，如果感到疲倦疲勞，就躺著坐著。心不喜歡躺下就站著、心不喜歡站著就行走、心不喜歡用打坐姿勢坐下就側坐、心不喜歡側坐就蹲著，也能促進排便（笑）。

如果那樣也不要就去坐著，雙腿垂下坐著，要怎樣都行，沒非必要固定坐著。

摘自 龍婆Lersi Lingdam Wat Thasung

《佛法解脫》第 241 期，第 10-12 頁

#听僧说 

對於辛勞打拼的上班一族而言

有什麼快樂過賺夠錢，然後永久地退休？

有一個方法可以在當下直接退休

就是時時培育這種心境：

’我隨時都可以捨棄一切

我隨時都可以離開這個世界‘

有什麼我們是依依不捨的，把它們從心中斬掉

準備好隨時消失

那麼雖然還如常人般過活，

但已經沒有任何東西能夠奪取我們的快樂了

我們心滿意足地退休了

For the hardworking office workers,

what could be more joyful than earning enough money to retire permanently?

There is a way to retire at this moment:

constantly cultivate this mindset:

"I can let go of everything at any time.

I can leave this world at any moment."

Whatever we are reluctant to part with,

cut it from our hearts,

and be ready to disappear at any time.

Thus, although we still live like ordinary people,

nothing can take away our happiness.

We are contentedly retired in spirit.

有時看到一個現象，就是有些人禪坐後；

突然怒氣沖衝罵人，翻舊賬

我們是這樣的嗎？😂 😂 

這表示我們的禪坐並沒有達到應有的效果

佛陀教導我們：‘諸惡莫作，眾善奉行，自淨其意’

禪修就是淨化自心的過程

但如果禪修後並沒有讓心清淨，反而越來越污濁,那就違背禪修的原意了

發生這樣的事，是因為在禪修時出現妄想，並讓它們越來越發大。禪修者都不想的，他們用力制止思緒；卻發現思緒越來越多。

這是一定的，我們越去干擾，心就只會越混亂

那究竟做什麼才能令失控的思緒停下來？

放鬆～到極點～Relax~ To the Max~

Ajahn Brahm 說：

'你應該停止嘗試讓心停止。然後，你就會停止思考‘

‘你需要做的僅僅是放下，隨它去，心便會在適當的時候自動平靜下來。 ’

Sometimes, we see a phenomenon where some people, after meditating, suddenly explode in anger and start cursing or bringing up old grievances. Are we like that? 😂 😂

This indicates that our meditation hasn't achieved the desired effect.

The Buddha taught us: “Do no evil, do good, purify your mind.” Meditation is the process of purifying our hearts.

But if meditation does not lead to a pure mind and instead makes it more muddled, then it goes against the original intent of meditation.

Such occurrences happen because thoughts arise during meditation and grow stronger.

Practitioners often try to forcefully suppress their thoughts, only to find that the thoughts multiply.

This is certain; the more we interfere, the more chaotic the mind becomes.

So, what can we do to stop the runaway thoughts?

Relax~to the max~

Ajahn Brahm says:

'You should stop trying to stop the mind thinking.And then, you will stop thinking '

“All you need to do is to let it go, leave it alone, and the mind will just calm down all by itself in good time. ” 

《覺悟的五個因素》

如果我們還是凡夫，想要證得禪那和道果，那怎麼辦？

很簡單，佛陀說了五個條件可以讓心解脫成熟的

第一。就是有善友

第二就是持好戒

第三就是可以輕易地得到那些傾向於去除慾望，讓心沒有煩惱的話題。即是：少欲論，知足論，獨居論，不交際論，激發精進論，戒論，定論，慧論，解脫論， 解脫智見論

第四就是精進於棄惡修善

第五就是具備覺察生滅，導向苦滅的智慧

一下子全具備這五項好像很難。

但其實不難，很簡單而已😂  

佛陀說只要做一樣東西就可以了

是什麼？就是第一項：具備善友

一有善友，其餘四項就會跟著來了

但這裡的善友是誰？ 就是佛陀和阿羅漢。

佛陀入無餘涅槃了，怎麼辦？沒關係，讀佛經已經是了～

阿羅漢這世上還有，去親近他們，接受他們的教導，聆聽他們的說法就行了。

如果不知道誰是阿羅漢怎麼辦？親近那些具備阿羅漢美德的人--沒有煩惱，擁有一切善法的人。

那麼很快我們就會被洗腦，被感染；然後自己也會成為一位阿羅漢😂 

"Five Factors for enlightenment"

If we are still ordinary beings and want to attain jhana and enlightenment, what should we do?

It's simple. The Buddha mentioned five conditions that can mature the heart for liberation:

1.Having Good Friends

2.Upholding Good Precepts

3.Easily Accessing Topics that Tend to Eliminate Desire and Relieve the Mind from defilements: This includes discussions on little desire, contentment, solitude, limited socializing, encouraging diligence, precepts, stillness, wisdom, liberation, and liberating insight.

4.Diligently Abandoning Evil and Cultivating Good

5.Possessing the Wisdom that Recognizes Arising and Ceasing, Leading to the Cessation of Suffering

Having all five at once may seem difficult.

But it’s actually quite simple 😂

The Buddha said you only need to do one thing.

What is it? It’s the first: having good friends.

Once you have good friends, the other four will follow.

But who are these good friends? They are the Buddha and the Arahants.

What if the Buddha has entered parinirbanna? No worries, reading the sutras already counts!

Arahants still exist in this world; approach them, accept their teachings, and listen to their discourses.

What if you don’t know who the Arahants are? Approach those who possess the virtues of Arahants—those without defilements, who embody all wholesome qualities.

Then, very quickly, you will be "brainwashed" and inspired; and you too will become an Arahant 😂. 

《八聖道缺一不可》

我們常把整個佛法修行等同於禪修

但其實不是的

整個佛法修行是八聖道的修行，八個因素缺一不可

初始階段要確立正見

【正見】

正見就是明白四聖諦：

之所以會痛苦，是因為內心自私的渴求

如果想把痛苦熄滅，就要透過八聖道把內心自私的渴求剷除

【正思維】

一旦具有正見，想要滅苦；就自然會有正思維

正思維是什麼？就是所思所想都傾向於離慾，離惡意，離傷害。 為什麼連同遠離惡意和傷害的思維？因為都屬於渴求的一種--不想要；都是苦因。而且一有嗔恚，內心即時就會痛苦了。

【正語】

一旦思維都是導向遠離煩惱後，所說的話都會遠離煩惱，受道德的規範；我們稱為正語：不說謊，不挑撥離間，不尖酸刻薄，不說廢話、 說不適時、 沒有分寸的說話讓人厭惡

【正業】

假如連說話都管好；較粗糙的身體行為都會傾向於遠離煩惱、清明、受道德的規範：不殺生、 不偷盜、 不從事性不端、 不飲酒吸毒。這些屬於正業

【正命】

如果連行為都管好，自然所從事的職業都會是遠離煩惱，遠離傷害他人，受道德規範的。這屬於正命

【正精進】

一旦思想、語言、行為都受道德規範，遠離煩惱；心就會更加清醒和有智慧。會知道任何的不善心都會讓心沉重、痛苦、不舒服，帶來許多諸多例如是非、智者譴責、沒自信、懲罰等不好的後果；而任何善心都會讓心輕鬆、快樂、舒服，帶來自信、許多讚賞、和利益。

於是便會自發努力提升善法，抑制不善法

例如如果貪心生起，就思維所貪求事物的無常和帶來的痛苦

淫欲生起，就會思維身體的不乾淨

對食物執著貪婪，就修習厭惡食物的思維（食厭想）

惡意生起，就修習慈悲心

許多不受控的思想，就回來修禪定

如果自大自卑，就思維無常或無我(Ref. AN9.1)

如果昏沉懶惰，就奮起精進（AN1) 等等

這是正精進

【正念】

當心因為正精進而更加遠離煩惱，遠離貪欲與嗔恚等五蓋；就會更加平穩和平靜；如Ajahn Brahm 所說符合有效修習正念的條件。正念是正確的憶念，憶念覺察自己和他人身心的生滅、無常、苦、無我，進一步去除煩惱和執著

【正定】

當心越來越清淨，就越來越容易生起定力。如果能夠進入禪那，就會沒了身體；就這樣看見了無常。隨著定力深入下去，越來越多東西消失，也看見無常。當從定力退出來後，重新感知到剛才消失的東西，也看見了無常和身心的負擔和苦。如果根據Ajahn Brahm 的教導，道果可能在這時生起。

就算未能進入禪那，因為內心的定力，心保持中立中捨；便深化了前七個去除煩惱的因素。

當八聖道圓滿的時候，就能證悟道果涅槃。

"The Eightfold Path: None Can Be Missing"

We often equate the entire practice of Buddhism with meditation, but this is not the case.

The entire practice of Buddhism is about the Eightfold Path, where all eight factors are essential. In the initial stages, we must establish Right View.

[Right View]
Right View means understanding the Four Noble Truths:
The reason for suffering is the selfish craving within the mind .
To extinguish suffering, we must eliminate this selfish craving through the Eightfold Path.

[Right Intention]
Once we have Right View and desire to end suffering, Right Intention naturally follows.
What is Right Intention? It is the inclination of our thoughts and intentions toward renunciation, away from malice and harm. 

Why include thoughts that move away from malice and harm? Because they are also forms of craving—not wanting something or someone; they are causes of suffering too. When there is anger, the mind immediately experiences pain.

[Right Speech]
Once our thoughts are directed away from defilements, our speech will also be free from troubles and guided by moral standards. We call this Right Speech: not lying, not sowing discord, not being harsh, not speaking uselessly, and avoiding inappropriate or excessive speech that annoys others.

[Right Action]
If we can manage our speech, our more coarse bodily actions will tend to be free from defilements, pure, and morally guided: not killing, not stealing, not engaging in sexual misconduct, not consuming alcohol or drugs. These constitute Right Action.

[Right Livelihood]
If our actions are well-regulated, then our occupations will naturally be away from defilements, avoiding harm to others and adhering to moral standards. This is Right Livelihood.

[Right Effort]
Once our thoughts, speech, and actions are morally guided and free from defilements, the heart will become clearer and wiser. 

We will recognize that any unwholesomeness weigh down the heart, causing pain and discomfort, leading to many negative consequences like disputes, criticism from the wise, lack of confidence, and punishment; 

while any wholesome thoughts will lighten the heart, bringing joy and comfort, leading to confidence, praise, and other benefits.

Thus, we will spontaneously strive to cultivate wholesome qualities and suppress unwholesome ones.

For example, if greed arises, we contemplate the impermanence and suffer-inducing nature of the things we desire.

If lust arises, we reflect on the impurity of the body.
If we become attached to food, we practice the thought of disgusting nature of  food 

If malice arises, we cultivate loving kindness and compassion.

For many uncontrolled thoughts, we return to practicing stillness.

If we experience arrogance or self-ambasement, we contemplate impermanence or non-self (Ref. AN9.1).

If we feel drowsy or lazy, we energize ourselves (AN1), and so on.

This is Right Effort.

[Right Mindfulness]
When the mind, through Right Effort, is further distanced from defilements and from the five hindrances like greed and anger, it becomes more stable and peaceful; as Ajahn Brahm says, this meets the conditions for effectively practicing mindfulness. 

Right Mindfulness is correct recollection, being aware of the arising and passing away, impermanence, suffering, and non-self of body and mind  of oneself and others, further removing defilements and attachments.

[Right Stillness]
As the mind becomes purer, it becomes easier to generate stillness. If one can enter jhana, the body ceases to be perceived; thus, one sees impermanence. As stillness deepens, more things disappear, revealing impermanence. When one exits from this stillness, one re-perceives the things that just vanished, also recognizing impermanence and the burdens and suffering of body and mind.

 According to Ajahn Brahm's teachings, the path and the fruit may arise at this moment.

Even if one cannot enter jhana, due to the strong stillness of the heart, one maintains a neutral and detached state; this deepens the previous seven factors that eliminate defilements.

When the Eightfold Path is complete, one can attain enlightenment and nibanna.

關於五蓋， 佛陀在增支部一集中有教導對治的方法。

貪欲蓋， 佛陀教導要以不淨的作意來去除。 例如遇到一個很漂亮的女人， 就要作意或思維她的不美不漂亮---她其實只是由可厭的頭髮、體毛、指甲、牙齒、皮膚等組成。 當這些身體部分被分隔出來， 我們將會碰都不想碰。 例如頭髮、頭皮掉在你的碗裡， 你還會吃得下飯嗎？假如美女大便後把大便送給你， 你會要嗎？ 你會想喝她的膽汁嗎？

看到很好吃的食物， 也是這樣作意。佛陀教導我們食厭想：例如思考當我們這餐的所有食物被混在一起， 我們還想吃嗎？當食物被牙齒咬碎後會怎樣？ 食物攪拌了唾液後會怎樣？ 下到胃部後會怎樣？ 變成屎尿你還想碰嗎？

對於其他很美麗的事物， 也可以這樣作意。 例如眼前有一個很漂亮的花瓶， 假如把他打破了 ， 我們還想要嗎？ 很閃耀奪目的黃金和鑽石， 它們都是由骯髒的泥土和碳那裡來的。一間豪宅， 假如將它的組成部分拆碎， 全都變成瓦礫了， 你還想要嗎？

以此去除對異性身體、食物和美麗事物的執著。

對於瞋恚蓋， 佛陀教導要以慈心解脫來對治。對於你厭惡的人， 要在心裡誠懇祝愿他們快樂， 祝愿他們成功， 祝愿他們平安等等。想對方好--這是慈心

關於昏睡蓋， 佛陀教導我們要發起精進、能量和努力來對治。我們要想辦法決意、抖擻精神。當打瞌睡的時候，佛陀在 AN7.58中就曾教導，

1.假如想睡的念頭生起， 就不要作意它， 不要理它。

2. 不能的話，可以思維佛法。

3.再不能可以出聲讀誦佛法。

4.再不能，可用手拉我們的耳珠，按摩肢體來去除昏沉。

5.如果這樣做睡意不能消除，可起座用水洗眼簾，然後環視四方，仰望星光。

6.再不行，便作意光明想， 例如想像作意太陽的光芒。

7.再不行，便可以收攝六根，意念不向外弛散地行禪。

8. 最後， 便可以有正念地作獅子臥，睡前決意起來的時間， 不要放縱自己怠於睡眠的快樂。

關於掉舉(心停不下來)和後悔， 佛陀教導我們要修習內心的平息來對治。 可以選一個業處， 例如觀呼吸來讓心平靜下來。義註也提到， 我們可以透過避免過錯來防止未來生起後悔。 例如透過佛經學習什麼應該做， 什麼不應該做， 什麼是善， 什麼是惡等等。

對於疑惑， 例如對三寶的疑惑、佛法的疑惑， 那就要透過如理作意來對治。 假如疑惑生起， 要讓它萎縮；信心生起， 要加強它。也可以作意思維無常、苦、無我的實相和道理， 來加強自己的洞察力和智慧； 到心真的明白和接受了， 便對佛法沒有疑惑了。義注也提到可以大量學習佛理、大量發問有關三寶的問題、大量投入對三寶的信心、親近對三寶有大量信心的善友來對治。

What in this world is more important than enjoyment?

Meditation is the ultimate pleasure.

Ajahn Brahm says, 'It is relaxing time! Letting Go time ! Compassion time! Time of peace ! '

Past worries and future anxieties;

None of them are important.

Don’t think about it.

Why? Enjoyment is the most important!

The Buddha said that indulging in the joy of stillness leads to only four outcomes: the stream-enterer, the once-returner, the non-returner, and the fruit of arahntship (DN29). 

這個世界有什麼重要得過享樂？

禪修就是最高的享受

Ajahn Brahm 說，‘這是放鬆的時候！放下的時候！慈悲的時候！平靜的時候！’

過去讓人煩惱的事情，未來讓人煩惱的事情；

全都不重要

不要去想

為什麼？享樂最重要！

佛陀說，沉迷於禪定之樂，只有四種結果：初果，二果，三果和四果（DN29）

《進入深度禪定後該怎麼辦》

當你進入深度禪定時，有些人接近這種狀態。

然後他們會問：「下一步我該怎麼做？」

三個錯誤：

「我」

「做」

和「下一步」

沒有「我」，放下它。不要在打坐時緊抓著方向盤。

「做」？你不會去「做」打坐。

放下！讓它去吧！

「下一步」？沒有下一步，現在沒有‘去’。不要「做」下一步。

這意味著，你會變得非常平靜，但這對人們來說會很可怕；你知道那很可怕；因為你必須放下所有；你消失了，你不見了。

你消失了，寶貝，你真的消失了（呵呵）。

但你是完全清醒的，在內心深處。

這讓你洞察涅槃是什麼--事物的消失。

<1:01:20

https://www.youtube.com/watch?v=TkWMzhcimHs&t=2s 

《What next when you get deep meditation》

When you get into some deep meditation, some of you get close.

And they say, ‘what do I do next?’

Three mistakes

‘I’

‘do’

And ‘next’

No ‘I’, let go . Don’t hang onto the driver wheel in meditation

Do it? You are not going to meditate.

Let Go! Let it be!

Next? There is no next , no go now. Don’t ‘do’ ‘next ’

That means, you get very peaceful , but it does get very scary for people; you know why it’s scary; because you have to let go everything; you vanish, you gone.

You gone, baby, you are gone (hehehe)

But you are perfectly awakened aware, deeper inside

Now this give you an insight what nibanna is. Things disappear and vanish

<1:01:20

https://www.youtube.com/watch?v=TkWMzhcimHs&t=2s 

Actually, we don't need to constantly stick to our teacher.

However, when we encounter the following situations mentioned by the Buddha (AN 6.27), it is appropriate to seek guidance from our teacher:

1.When our hearts are entangled by greed, and we don't know how to free ourselves from it, we should ask our teacher for the appropriate methods.

2.When our hearts are entangled by malice and anger, and we don't know how to free ourselves from it, we should ask our teacher for the appropriate methods.

3.When our hearts are entangled by sloth, torpor and laziness, and we don't know how to free ourselves from it, we should ask our teacher for the appropriate methods.

4.When our hearts are entangled by restlessness and regret, and we don't know how to free ourselves from it, we should ask our teacher for the appropriate methods.

5.When our hearts are entangled by doubt, and we don't know how to free ourselves from it, we should ask our teacher for the appropriate methods.

6.When we don't know which direction to focus on and practice that can directly eradicate our defilements , we should ask our teacher for the appropriate methods. 

其實我們不用時時黏著師父

但當有以下佛陀所說的情況時，就適宜請教師父了（AN6.27）

當我們心被貪欲所纏繞，但不知道怎樣擺脫它，就要請教師父合適的方法

當我們心被惡意憤怒所纏繞，但不知道怎樣擺脫它，就要請教師父合適的方法

當我們心被昏沉睡眠和懶惰所纏繞，但不知道怎樣擺脫它，就要請教師父合適的方法

當我們心被散亂和後悔所纏繞，但不知道怎樣擺脫它，就要請教師父合適的方法

當我們心被疑惑所纏繞，但不知道怎樣擺脫它，就要請教師父合適的方法

當我們不知道應注意和修習哪個目標，能夠直接滅盡煩惱時；就要請教師父合適的方法 

"Lazy cancer"

Are we really that lazy? Lazy enough to get "lazy cancer"? 😂

Buddhism is fundamentally designed for us.

Where do you not have to work? Nibbana!

In Nibbana, there’s no need to go to work, no need to move, not even a need to blink, or cook—it's pure bliss.

How do you reach Nibbana? Wow, it's basically made for lazy people!

Since we're so lazy, let's be lazy about harming others and ourselves.

Then meditate. Ajahn Brahm says: " if you are really lazy; then meditation is made for you! "

" It is relaxing time! Letting Go time ! Compassion time! Time of peace ! ''

''So, when you actually learn about meditation, just sitting there and doing nothing.."

Then, "Relax~ to the max~" "Let go~ to the max~"

With the heart in this state of extreme relaxation, it will inevitably become calm over time. What happens next? Cultivate detachment from the world, detachment from the body, detachment from the mind—it's precisely because they exist that we suffer so much. Then, let them all go!

When we successfully let go of everything permanently, that is Nibbana. 

《懶癌》

我們很懶？懶到生懶癌？😂

佛教根本就是為我們而設

在哪裡不用工作？涅槃！

在涅槃中不用上班、不用工作、動都不用動、眼都不用眨、煮飯都不用煮

根本就是極樂

怎樣抵達涅槃？哇，根本就是為懶人而設的

既然都那麼懶，那就懶於傷害別人、傷害自己吧

然後打坐。Ajahn Brahm 說：【如果你真的懶惰，那麼打坐就是為你量身定做的！】

【這是放鬆的時候！放下的時候！慈悲的時候！平靜的時候！所以，當你真正學習打坐時，就是坐在那裡什麼也不做。】

然後【放鬆～到極點～】 【放下～到極點～】

心在這種極度放鬆的狀態底下必然會慢慢平靜。平靜了之後怎麼辦？那就培育對世間的厭離，對身體的厭離，對心的厭離--正正是因為他們存在，才讓我們那麼辛苦。然後把它們全都放下吧！

當我們永久成功地放下一切，這就是涅槃。 

🟠The weariness that can reach Nibanna is the weariness of the body and rebirth🟠

Questioner: Long Por, those who have never practiced Buddhism but feel weary of the world, does this count as "disenchantment wisdom" (Nipphithayan)?

Long Por: When there is "renunciation wisdom," or this heavy weariness, the weariness of worry. "Nipphitha" means weariness, and "Yan" means awareness of weariness.

We also need to observe; if he is weary of the world, does not wish to be reborn, does not want to become a god or Brahma, and hopes for Nirbanna, then this is "disenchantment wisdom."

If it is just ordinary weariness, not wanting to live in this world, this is called a melancholic heart, a sad heart. "disenchantment wisdom" does not lead to depression.

Questioner: If so, can this be resolved by practicing meditation?

Long Por: Can it work? No. The heart is already like that; it must use simple scriptures, tapes of the scriptures, or books of the scriptures. It won't work to give him something profound; if it is the scriptures or the original teachings, that is very good.

Questioner: If a weary person is weary of hell, heaven, and Brahma, can he reach Nirvana after death?

Long Por: If weary of the world, he can reach Nibanna. If only weary of the body, he can also reach Nibanna.

The most important renunciation is the weariness of one's own body; this is a decisive and thorough cessation of the view of self.

Such weariness is good; a decisive and thorough cessation of the view of self can lead to the attainment of Arhatship.

If one still cannot attain Arahantship, then just turn left and right for now! (A metaphor for continuing to explore and practice) Because there is still ignorance.

Excerpted from Long Por Lersi Lingdam, Wat Thasung

"Path to Liberation" Issue 69, Page 37

#Listening to the Monks 

【能抵達涅槃的厭離，是厭倦身體與整個世間】

提問者：龍婆，那些從未修行過佛法，但卻感到厭世的人，這算是“厭離智” (Nipphithayan)嗎？

龍婆：當“厭離智”、或這沉重的厭倦、憂心的厭倦。“Nipphitha”的意思是厭倦，“Yan”的意思是覺知厭倦。

我們也需要觀察，如果他厭倦世間，不希望再出生，不想成為天神或梵天。希望涅槃，那麼這就是“厭離智”。

如果只是普通的厭倦、不想活在這個世界上，這稱為憂鬱的心，悲傷的心。“厭離智”並不會抑鬱。

提問者：這樣的話，可以通過修習禪定來解決嗎？

龍婆：能行嗎？不行。心已經是那樣的，必須用簡單的經藏，經藏的磁帶，或者經藏的書。帶深奧的給他也不行，如果是經藏或本生經也行，佛陀開示的本生經非常好。

提問者：如果厭世的人，厭倦地獄、天堂、梵天，如果他死了，能去到涅槃嗎？

龍婆：如果厭世，去到涅槃。如果僅僅厭倦身體，也可以去到涅槃。

厭離最重要的是厭倦自己的身體，這是堅決徹底的斷除身見結。

這樣的厭倦是好的，堅決徹底的斷除身見結，也能證得阿羅漢果。

如果還不能證得阿羅漢果，就先轉左轉右吧！(比喻繼續摸索與練習) 因為還有愚痴。

摘自 龍婆Lersi Lingdam Wat Thasung

《佛法解脫》 第69期，第37頁

#听僧说

cred. to 听僧说

《清淨導論》中提到過有一位叫做大僧護的長老。他年越六十個戒臘，他快要命終了。

方圓12由旬的人都聚集起來，要見他最後一面。

為什麼？他們都以為他是阿羅漢了

那時，一些比丘問他：你證得出世間法了沒有？

長老竟然說：我還沒有

他的一位年輕侍者比丘便說，他們這些人都是為了見證你涅槃而來的，如果你以凡夫身份死去，未免要信眾失望了

長老便回答，他是因為想見彌勒佛，而一直沒有修觀禪。但既然大家都這樣期望，他便起來禪坐，叫侍者出去。在侍者剛出去的那一刻，長老便證悟阿羅漢果了。

整個僧團對於此事感到難以置信。

長老便回答：這不算難作之事，讓我告訴你什麼是真正難作的事：我自出家以

來，未曾造過無念無智之業。

怎麼樣？大家感到難以置信，對嗎？

一位凡夫竟然讓所有人都誤認為他是阿羅漢。長老非常警覺，從不疏忽大意縱容煩惱讓它們發出來，幾乎沒有造過惡業。

他甚至表現出來比一般聖者還要修得好。

例如初果聖者，二果聖者；他們依然可以生氣，貪心，有些依然有情慾與性慾。AN6.44記載，有二果聖者甚至還會和妻子行淫。法句經義註也有記載，有女初果聖者看見一位獵人後，便對他一見鍾情，結婚生子了

雖然我們看到低階位的聖者仍有煩惱，但這不是讓我們放縱的理由。  好像Ajahn Golf 所說，透過不停禪修：‘我們內心的貪嗔癡，渴愛，就會慢慢地淡化，減輕，到最後會乾枯起來，就會斷除。這個就是阿贊以我的經驗來解釋’

因此如果要證果，不要給自己的煩惱找藉口。要以凡夫的身份一直提升自己到保持清淨的狀態，機會才大。證了果後雖然永斷了某些煩惱，但其餘的煩惱捲土重來又是另一回事

我們喜歡為自己的煩惱找藉口。但泰國九世王的例子讓我們不能再為自己找藉口。雖然他是在家人，但他的美德讓泰國居士和大師父們都尊敬，據說他是走菩薩道，想要成佛的。

Ajahn Golf 有Post 他的佛法分享。

隆波帕默也有讚美他，說他是屬於人類裡面的天神，是一個非常完美的人類的天神。他不停布施出去，分享給別人，透過幫助別人去幫助自己。就算別人去給他栽贓、陷害，他也不會對別人生氣。有次他被人弄傷送去醫院，也沒有生氣。隆波也讚美：‘他原諒，他有戒。他有佈施、他有戒。大家聽說過他曾經破過戒嗎？沒有。他佈施、持戒，非常謙卑，非常誠實，首先是對時間非常誠實，大家不誠實。他還修習不起瞋心，不傷害任何人，他的美德是圓滿的。他的福報、波羅蜜非常的高’

作為凡夫的菩薩也可以修得很好，作為一般凡夫也可以修得很好。甚至好到能夠‘偽裝‘ 為聖者。

隆波帕默再說：

‘泰皇陛下曾召開一次高層次的僧人會議，會上陛下問如果知道但不知道我們所知道的是什麼（知道生滅但不知道什麼在生滅）這是不是也稱為知道，當時隆波普肯定了這點。

這顆能知的心在知道，但它不知道所知道的是什麼，

它不會捲入到相對的二元世界中去了。

它看萬物平等，它不是思考或概念上的理解，也不會迷失在故事裡，

那種故事充其量不過是在相對層面上真實。

當我們在究竟層面上看見真理時，我們看到萬物沒有名字，生起滅去。

當我們清晰地看到這點時，我們接近了入流果，須陀恆果。

然後我們看到生起滅去的每一事物都只不過是一團苦。

心智慧、平和、對任何生滅無分別，然後心進入純淨意識。

當它達到這裡時煩惱開始根除，涅槃，苦的止息，就出現兩三個片刻。

然後入流果聖者返回到相對的二元世界，仍然冥想真理。

他或她也能看現在哪些煩惱已去除哪些煩惱還殘餘。

他或她繼續和平時一樣禪修：觀察、知道身和心。

在家人能夠修得非常好。

畢竟出家在家，只是位置相對不同，在究竟層面上無差別，兩者都有身和心，

同樣以相同方式知道身和心。‘

一開始隆波提到的已經是最高級的世間觀智—行捨智了。 看！在家人也可以做到！

前泰皇可是一位大富翁，據說有350億美元的資產。他有老婆，有四個子女。看上去是位普通凡夫，但心已經是非常高尚了。如果他真的是在走菩薩道，他已經是‘頂級凡夫’了

<<Playboy>>

We often describe some people as playboys—getting close to one woman, then growing bored and moving on to another.

Changing several women in a month; who knows how many in a year (laugh).

Sigh, looking at it from another angle, we are also playboys. Throughout the day, our eyes see beautiful objects; after a while, we get bored and seek pleasure from something else.

Our ears hear nice music; after a while, we get bored and look for joy from other sources.

Our noses smell pleasant scents; after a while, we get bored and want to find happiness from something different.

Our tongues taste delicious food and drinks; after a while, we get bored and seek pleasure elsewhere.

Our bodies touch various things; after a while, we get bored and look for enjoyment from other experiences.

From birth until now, we have always been like this.

But Buddhists are very dedicated. When faced with various sensory temptations just like beautiful ladies to  playboy  , they show no interest.

They are only interested in the Dhamma, in precepts, stillness, and wisdom, and in eliminating the sense of self.

As they gradually remove the “self”, they become increasingly happy, ultimately reaching the highest bliss of Nibanna.

People praise those dedicated men as good men, and everyone praises those dedicated Buddhists as good Buddhists.

<<playboy>>

我們常常形容一些人叫playboy

和一個女人親密， 過了一會兒厭倦了， 又換另一個

一個月換幾個

一年換不知多少個(笑)

唉， 換個角度看，我們自己也一樣是 playboy

一天下來， 眼睛看到好看的東西；過了一會兒，就厭倦要找其他東西取得快樂了

耳朵看到好聽的音樂；過了一會兒，就厭倦要從其他東西取得快樂了

鼻子嗅到好嗅的氣味；過了一會兒，就厭倦要從其他東西取得快樂了

舌頭嚐到好吃好喝的飲食；過了一會兒，就厭倦要從其他東西取得快樂了

身體接觸到碰的東西；過了一會兒，就厭倦要從其他東西取得快樂了

由出生到現在， 我們一直都是這樣

但佛教徒很專一

面對各式各樣如美女般的感官誘惑，也沒有興趣

只對法有興趣， 只對戒、定、慧，只對去除自我有興趣

當逐步去除自我， 就越快樂， 到最後抵達最高的涅槃之樂

人們會稱讚那些專一的男人做好男人

而所有人都會稱讚那些專一的佛教徒做好的佛教徒

一位打坐八個小時人的結局

                                ～ 吉祥尊者講述

       我有個朋友，他也是Revata比丘的朋友，也是尋法比丘的朋友，也是我們在大學的朋友。

       以前他跟我住在同一間屋子裡，同一個佛友之家，跟我很要好，年紀比我小，我們睡在同一個房間裡，常常在悶的時候我們就一起把床褥拿到樓下來，大家一起睡大廳。那個時候我們的感情很要好、很親近。

       那個朋友跟我們一起修行，修行成就都是讓我們很羨慕的。我跟尋法比丘都是非常羨慕：看，我們修到那麼辛苦，他卻修得那麼容易，定力又好。沒有跟老師修學止禪自己都會糊裡糊塗的得到禪定的力量，而且看一下書自己就會修到四禪。有一次他親口跟我說，他打坐入四禪八個小時，八個小時過後去上班，睡覺都不需要，我說好厲害。那個時候我們每個都很佩服他，而且他打坐是不會有身體上的痛的。

       每個人打坐腳痛得要命，這邊痛，腰骨痛……可是他就是不痛，這種是有修行波羅蜜的人，所以他很自信。他跟尋法比丘說：“三十歲以前要修到初果聖者。

”我們都不懷疑，因為我們想其他比他差的早就修成，他那麼好功德的人只要好好地拚一拚，可能很容易的修上去了吧？

        我出家過後，回來見到他的時候，他應該是二十八歲，那我就問他說：“尋法比丘說你發了願三十歲以前要修行成就修成初果聖者，你現在還在幹什麼啊？”

       他說：“哎呀Bhante，你不要講這個，我現在很順利，老板對我非常的好，（那是他的第一份工作）還給我股票，現在市價十多萬的。”（那時他還駕了外國入口車）那個時候他狀況很好，很高興，樣樣都順利，愛情也順利。他也說他的女友很漂亮，又很會交際，也很出得了場面，去到那裡都很吸引人，而且是獨生女，家境很好。   那時樣樣都順利，很令人羨慕。

       但是那個時候我看了心想:沒得救了。以前還在大學的時候算是我們的兄弟，我們都是很要好的，什麼東西都跟我商量，肯聽我講。他現在很獨立了，不用再講了，不用再勸了。結果2002年的時候他患上癌症，然後就開始很苦了，駕車一下子就不能駕了，一下子就沒力了，要交給別人駕。不過他還載我一陣子，一段短距離，然後又找彆人來駕。後來病情惡化，從肝癌轉移去骨頭、鼻癌。結果很辛苦很痛苦。有一次，我的另一個朋友在醫院裡看守他，晚上他還偷偷要爬上窗口跳樓，我的朋友把他拉著，說自殺死的話會更慘。

       後來Sayalay  Dipangkara去看他的時候，他已經什麼修行都不能做了，什麼定都不能入了，因為那個惡業成熟，那個時候實在是痛到什麼法都不能修了。後來2003年的時候我在帕奧寫了一封信給他，據說他收了我那封信隔天就去世了。

       這是在我生命裡面一個活生生這麼靠近的一個例子，這麼強的修行者，但是就是錯過了修行的機會，他以為他有時間有機會，我們修了這麼多年都比不上他修一下子，他自己看Sayadaw的書修，都會看到kalapa，不用人家教，定力是多麼的強。可是後來就這樣子錯過了那個機會，所以這個就是以為有機會可是就錯過了的例子，很可惜的。

“...When faith is excessive but lacks wisdom,

it becomes ‘superstition.’

When wisdom is excessive but lacks faith,

it becomes ‘Prejudice.’

When stillness is excessive but lacks wisdom,

it becomes ‘delusion.’

When wisdom is excessive but lacks stillness,

it becomes ‘restlessness.’

When effort is excessive but lacks stillness,

it becomes ‘fatigue.’

When stillness is excessive but lacks effort,

it becomes ‘laziness.’

Mindfulness, however, the more the better;

it brings only benefits, no harm...”

“...當信仰過於強烈而缺乏智慧，

就會變成「迷信」。

當智慧過於強烈而缺乏信仰，

就會變成「偏見」。

當定力過於強烈而缺乏智慧，

就會變成「痴迷」。

當智慧過於強烈而缺乏定力，

就會變成「散亂」。

當精進過於強烈而缺乏定力，

就會變成「疲憊」。

當定力過於強烈而缺乏精進，

就會變成「懶惰」。

而正念，越多越好；

它只有好處，沒有害處……”

Luang Pu Tesak Tesrangsi

Wat Hin Mak Peng, Nong Khai Province 

當我們看見一個人

如果正念、定力、智慧足夠，

就只會看到他們僅僅是由以下所構成:

1.骯髒的物質身體

2.感受

3.記憶

4.意志動機

5.覺知

我們看到這幾個部分都一直在轉變、不由我們控制、完全耐不住

看到這個事實的人會對此感到驚悚、厭離， 達到放下世間執著的效果

這就是佛陀在大念住經所教導的觀外身/受/心/法的禪修方法了 

When we see a person, if our mindfulness, stillness, and wisdom are sufficient, we will only see that they are composed of the following:

A dirty material body

Feelings

Memories

Will and motivations

Awareness

We see that these parts are constantly changing, beyond our control, and cannot be sustain.

Those who recognize this truth will feel shock and disgusted, leading to the letting go of worldly attachments.

This is the meditation method taught by the Buddha in the "Great Discourse on the Establishment of Mindfulness," focusing on the observation of the outer body, feelings, mind, and Dhamma.

《洗澡》

有些人洗澡的時候，平時想不通的事情就突然想通了

為什麼？因為洗澡時心處於完全放鬆的狀態。當心完全放鬆，放鬆到極點，就會生起禪定。 Ajahn Brahm 說甚至能生起禪那。心一有定力，許多潛能都被激發，平時想不到的東西也能想到。

阿贊耀說：‘對治五蓋的方法就是放鬆 ’（2022.11.14 林中道跡post)，心一沒有五蓋就具有禪定了。

有些修行人們只不過是在禪修時處於‘洗澡狀態’ ，像Ajahn Brahm 教導那樣放鬆到極點、放下到極點而讓定力自動生起而已（笑）。

精進的修行人則無時無刻處於‘洗澡狀態’、 放下無執著的狀態，因此具有強大的正念、 定力。當有穩定的定力，智慧也很容易生起 

"Bathing"

Some people suddenly find clarity on things they usually cannot understand while taking a bath.

Why? Because when bathing, the mind is in a completely relaxed state. When the mind is fully relaxed, to the utmost degree, it can enter a state of stillness. Ajahn Brahm says it can even lead to deep meditative absorption (jhana). Once the mind has stillness, many potentials are awakened, and things that usually elude us can come to light.

Ajahn Yiu said: "The way to counter the five hindrances is to relax" (2022.11.14, The Forest Path post). When the mind is free from the five hindrances, it naturally possesses stillness.

Some practitioners are simply in a "bathing state" during meditation, relaxing and letting go to the utmost, allowing stillness to arise automatically (laugh).

Diligent practitioners, on the other hand, are in a "bathing state" at all times, maintaining a state of letting go without attachment, thus possessing strong mindfulness and stillness. When there is stable stillness, wisdom also arises easily.

This boat does not need to use an engine; it simply follows the prevailing great winds at sea. The helmsman only needs to be alert and adjust the direction, this allows the boat to move forward quickly and effortlessly.

Similarly, in Dhamma practice, there is no need for force. The body and mind are not truly ours and are not under our control. Whatever arises in the body and mind, we simply need to be aware of it, to know its arising, existence, and eventual passing, without exerting any effort. The mind will naturally, effortlessly and swiftly move toward nibanna.

這艘船不用開引擎，順著海上的順向大風，船手只需警覺地調控方向；船就能完全不費力地快速前進。

同樣地，修行根本就不用力。身體和心根本就不是我們的，不受我們掌控。無論什麼在身心上生起，只需輕鬆地知道它們，覺知它們的生起，存在，而後滅去，不用費任何力，心就自然完全不費力地快速前往涅槃。

《不停駐，也不奮力地渡過暴流》

有一次，有位天神問佛陀他是怎樣渡過（輪迴的）瀑流呢？

佛陀便回答說，他既不停駐，也不奮力地渡過暴流

義註說天神懵了，他原本認為自己很有智慧，因而很自大囂張，佛陀知道他如果不改變態度，就不能明白佛法，於是便特意說些很玄的東西讓他懵起來。

天神因而變得謙虛，問佛陀這是什麼意思呢？

佛陀便回答，當他停駐時，他沈沒；當他奮力時，他被帶走；因此他不停駐、不奮力地渡過暴流

聽完佛陀的說法後，那位天神證得第一階段的覺悟/初果（SN1.1）

究竟這句是什麼意思呢？

當一個人停駐時，他就是停駐於世間一般人的層次那樣，他們致力於追求與享受感官慾樂。

例如眼看見好看的影像

耳朵聽到好聽的聲音

鼻子嗅到好嗅的香味

舌頭嚐到好嚐的味道

身體接觸到好摸的觸感

追求和享受財富，名譽，地位，權力，美女，兒女，子孫

一旦迷上了這些，心就很自然越來越多貪嗔癡，於是被煩惱之流拉向惡道和痛苦之中。這被稱為沉沒

有另一些人想脫離輪迴，但卻用錯了方法。他們奮力用極端的苦行企圖能取得成果。例如有些長期站立不坐下，有些絕食，有些不睡覺，執著這些形式上的修行，但卻沒有提升到心靈的品質。

有些人雖然修習佛法，但卻用心錯誤。想得到，想成為；控制、執著身心，導致身體、頭部、面部、頸部、胸部、心靈的僵硬緊繃。

結果沒有達到斷除煩惱的效果，繼續被輪迴帶走

Ajahn surasak 就教導：‘如果我們的心被困住、執著，就必須從一開始就調整自己的態度，做到「像沒在做一樣」，修行時不帶任何刻意的用心。放下一切，以自然的方式進行，慢慢來，不急不躁。如果感到僵硬緊繃，就讓覺知去體察這種緊繃，順其自然地放鬆、舒緩。如果感覺到心的流動，就跟隨覺知，順勢而行。不要抵抗，不要勉強，無論是身體還是心靈，都要順其自然。不必強迫心去專注於某個特定點，若覺知流向其他地方，就順著它去觀察、放鬆。這就像在梳理一團纏繞的線，一點點鬆開，一點點理順，最終，所有束縛都會自然解開。關鍵是——不要強迫！’

輕鬆、不緊繃、沒壓力卻具有正念，修行人就是這樣渡過瀑流

"Not Stopping, Not Struggling to Cross the Torrent"

Once, a celestial being asked the Buddha how he crossed the torrent (of samsara ,the cycle of rebirth).

The Buddha replied that he neither stopped nor struggled to cross the torrent.

The celestial being was bewildered

commetary said that he thought he was wise and thus became arrogant. The Buddha, knowing that he needed to change his attitude to understand the Dharma, spoke in a way that left him confused.

The celestial being then became humble and asked the Buddha what this meant.

The Buddha explained that when he stops, he sinks; when he struggles, he is swept away. Therefore, he crosses the torrent without stopping or struggling.

After hearing the Buddha's words, the celestial being attained the first stage of enlightenment (Sotapanna). (SN1.1)

What does this mean? When a person stops, they remain at the level of ordinary people, who are devoted to pursuing and enjoying sensual pleasures. For example, seeing beautiful images with the eyes, hearing pleasant sounds with the ears, smelling delightful scents with the nose, tasting delicious flavors with the tongue, and feeling enjoyable sensations with the body.

They pursue and enjoy wealth, reputation, status, power, beauty, children, and descendants.

Once one becomes attached to these, the heart naturally accumulates more greed, hatred, and delusion, thus being pulled by the torrent of defilements towards lower realms and suffering. This is called sinking.

Some people wish to escape samsara, but they use the wrong methods. They struggle with extreme ascetic practices to achieve results. For instance, some stand for long periods without sitting, some fast, and some deprive themselves of sleep, clinging to these superficial practices without enhancing the quality of their hearts.

While some practice the Dhamma, they do so with the wrong intention. They want to gain or become something; they control and cling to body and mind, leading to stiffness and tension in the body, head, face, neck, chest, and mind. As a result, they fail to eliminate defilements and continue to be swept away by samsara.

Ajahn Surasak teaches: "If our hearts are trapped and attached, we must adjust our attitudes from the very beginning and practice as if we are not doing anything. When practicing, do not bring any deliberate intention. Let go of everything and proceed naturally, slowly, without rush or impatience. If you feel stiffness and tension, allow awareness to observe this tightness and relax naturally. If you sense the flow of the heart, follow your awareness and go with the flow. Do not resist or force, whether in body or mind; let everything happen naturally. There is no need to force the heart to focus on a specific point; if awareness moves elsewhere, observe and relax with it. It’s like untangling a knot of thread, loosening it bit by bit, and eventually, all bonds will naturally unravel. The key is—do not force!"

With ease, without tension, and without pressure but with mindfulness, practitioners cross the torrent in this way.  

大家怎樣看待唱歌，跳舞，與露齒笑？

很正常，對嗎？

佛陀和修行人並不是這樣看的

當我們心安住於穩定的禪定當中

我們看到有人在跳舞，我們會感覺他們是在發瘋

為什麼？心要多混亂散亂，才會好像不受控地跳舞？

我們聽見有人在唱世俗的歌，我們會覺得他是在哭泣

為什麼？唱歌的人迷失在歌曲感情裡，他們的心執著貪執，有時因為歌曲而情緒低落。他們因為煩惱而哭

當我們看見有人露齒笑，我們會覺得他是年幼的人

因為他好像不能控制自己的情緒，失控地笑是貪心所的表現，是沒有儀態的表現。

因此佛陀說（AN3.108）：“比丘們，在聖者的律之中，

唱歌可算是一種哭泣的行為，

跳舞可算是一種瘋狂的行為，

露齒笑可算是一種年幼的行為。

“比丘們，因此，你們要堵塞通往唱歌的道途；堵塞通往跳舞的道途；法喜對你們是合適的，對此微笑的目的純粹是法喜的微笑。”

但當然，佛陀這番話是說給出家人聽的

如果大家這樣和一般人說，小心你的頭（笑）

If someone practices well,

he can log out of this world.

No matter what bad things he encounters, he will not feel inferior or suffer.

No matter what good things he encounters, he will not become arrogant or ecstatic.

He maintains a state of calm joy.

Have you logged out ?

*According to the teachings of the Buddha, there is no unchanging soul, only the constantly changing body and mind.

如果誰人修得好

他就能從這個世界登出

無論遇到什麼不好的事， 他都不會自卑痛苦

無論遇到什麼好事， 他都不會自大狂喜

一直保持平靜喜悅

您登出了沒有

*根據佛陀的教導，並沒有不變的靈魂， 只有不斷變化的身心而已

If we can let go of anything at any time,

even our on going good deeds, body and mind,

then we can be like the Buddha and the Arahants,

Freely and relaxingly waking up,

Freely and relaxingly working,

Freely and relaxingly sleeping,

Freely and relaxingly passing away.

如果我們可以隨時捨棄任何東西，

連正在做的善行、身心都可以捨棄放下

那麼將能像佛陀和阿羅漢般

瀟灑地睡醒

瀟灑地工作

瀟灑地睡覺

瀟灑地死去

“….We should not make excuses about time.

We must focus our mindfulness strictly,

whether standing, walking, sitting, or lying down,

maintaining mindfulness at all times with every breath in and out.

We are aging, suffering, and dying at every moment…”

“….我們不應該以時間為藉口。

我們必須嚴格專注於正念，

無論是站立、行走、坐著或躺著，

在每一次吸氣和呼氣中保持正念。

我們在每一刻都在衰老、受苦和面對死亡……”

---Luang Pu Kanti Yannawaro

cred to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

“...Luang Pu Chop once said that the time spent sitting in meditation for one day is equivalent to the time spent eating. It completely closes the path to the lower realms; if you want to go to hell, you cannot. If you desire something, set your intention and then sit in meditation to gather your mind, and you will achieve it on your own...”

“……Luang pu Chob 說，坐著冥想的時間相當於吃飯的時間。這完全關閉了惡道的道路；如果你想去地獄，就無法去。如果你渴望某樣東西，設立你的意圖，然後坐著冥想讓心靈集中，你自然會實現……”

---Luang Pu Chanrian

《快樂之法》

每個人都希望得到快樂。

其實並不是什麼難事

一切煩惱都是阻礙我們得到真正快樂的元兇。

它們是什麼？它們是

1誤以為條件組合的東西， 或這個身心是恆常，快樂，和我/我的；

2.後悔

3.對煩惱和邪惡的行為/語言/念頭沒有慚愧之心，不羞愧，不害怕後果

4.貪，把東西執著為我的。粘著目標，貪求世間的財富/名譽/地位...，生起性慾等

5.我慢，覺得自己很重要。包括炫耀自己，表現自己，覺得自己比人好/自大/想勝過別人/不尊重別人，和人平等，比人差/自卑

6.憤怒，不滿，和人吵架.悲傷，絕望

7.妒忌，不喜歡別人的成就，別人的好

8.吝嗇，不願意把自己的東西分享給別人，要收起它們

9.胡思亂想，心的散亂

10.心的昏沉睡眠

11.對佛法僧和業力的疑惑

每當某一個煩惱生起的時候，那就是阻礙我們得到真正快樂的元兇。

大家可以留意一下，我們的心會蒙上陰影，變得沉重，心不真的是快樂的。 尤其是起嗔心的時候，心是痛苦的

如果您想得到快樂的話，每當這些煩惱出現在心的時候，必須立即制止，不容姑息。

要看到這些煩惱的缺點--它們讓心失去光明，它們讓心痛苦。 它們讓我們做傻事，傷害別人傷害自己，然後承擔惡果。 被人咒罵，毒打，說是非，毀謗；嚴重時要承擔法律後果，要坐牢，要罰款

它們讓自己的心低俗，不高尚，別人看到後會失去對我們的尊重

他們損害我們的人緣，讓我們走在大眾中沒有自信

也讓我們有不好的名譽

Ajahn Golf 常說，當我們起這些貪嗔癡的話，我們就是愚蠢的 （笨蛋/弱智/蠢材--這是筆者自己加的，但並無惡意）。要常常這樣提醒自己

佛陀教導，當性慾生起時，我們要思維身體的不乾淨，骯髒，想像裡面的血，屎便，尿液等等。（普通貪心的時候，要思維所貪取對象的不好，副作用，所帶來的負擔和苦）

當有惡意的時候，就要修習慈心，訓練自己祝福別人，希望別人好

當昏沉睡眠的時候，就要奮起精進

當對佛陀的教導有疑惑時，就要檢察它們的合理性，有不明白就問阿羅漢，大師父，以去除疑惑。然後把心確認投入佛陀和阿羅漢大師父們的教導，不斷思維他們，深化它們，讓自己相信，不再起疑惑。 （AN1.11-20)

當覺得自己很重要，不尊重別人，自卑的時候，就要思維自己隨時會死亡，讓心不敢覺得自己很重要。 我們很快就是墳場裡的屍體了（AN6.29） 也可以思維無常--自己自豪的東西，或者生命，終有一天會失去（AN9.1)。 思維無我也可以，我們不能掌控它們，它們自己來自己走。

當心散亂的時候，就專注呼吸（AN9.1） 或其他禪修目標，讓心平靜。

當煩惱生起的時候，絕不姑息！！！！！

那麼很快，這個正念就會迅速提升，因為辨別到不同的煩惱，然後識破它們，斷除它們。

然後很快，心就會平靜安住，看著這些情緒的生生滅滅。

也要多禪修，訓練心的平靜。當心平靜不動的時候，便去思維世間和這副身心的無常，苦，無我/ 身體的不乾淨--這是訓練自己的心可以放下，削減煩惱，從而得到真正的快樂

過了一會兒後，根本人人都可以做到， 不用成為什麼高人，心就會充滿著滿滿的幸福感和喜悅。 根本就不用什麼來滿足自己。吃什麼都一樣快樂，看什麼影像也一樣快樂，聽什麼都一樣快樂，嗅什麼也一樣快樂，身體接觸到什麼也一樣快樂。 被人罵也一樣快樂，被人輕視也一樣快樂。

這是源自心靈乾淨的幸福。沒有什麼比這個更快樂了!

但在得到這個幸福之前，一定要去布施，幫助別人, 削減自己的自私，讓心滿足快樂，增長平靜和智慧

一定要持戒，不傷害自己，不傷害別人，不做讓自己後悔的事情，讓心享受無過之樂，增長智慧

當不姑息煩惱，不斷提升心靈，就會得到這個祥和幸福的心，這個絕倫的喜悅和快樂。 Luang ta maha bua 形容這是真正具有功德的心。 因為佛陀說，功德是快樂的同義詞。

很難嗎？不。每個人都做到。非常非常容易

《為什麼佛陀時代的人那麼容易就證果？》

我們常常羨慕佛陀時代的人波羅蜜好

修一修，聽一聽法就證悟了

然後自嘆自己的波羅蜜不足夠

其實大家都一樣啊，走的路都一樣啊，通往道果的門也是一樣啊！

覺悟有七個要素，是什麼？就是七覺支。任何人圓滿到這七覺支，就證到果了

在我們聽關於條件組合事物的無常，苦，無我之法後

我們回憶起它們，思維它們，佛陀說，這個就是在修習念覺支

當我們這樣有正念去以智慧考察、伺察、審慮那個法時；就是在修修習擇法覺支

當我們這樣考察、伺察、審慮法時，就等於發動了不退縮的努力；這就是在修精進覺支

越努力探究這個世間和身心的無常，苦，無我就越興奮，這個就是在修擇喜覺支

當心喜悅的時候身心就會輕盈安樂，這個就是在修輕安覺支

身心這樣輕安快樂的時候，心就會定下來；這個就是在修定覺支

心安住有禪定的時候，心就會成為旁觀者地看著世間和這副身心的無常，苦，無我；這個就是在修捨覺支（SN46.3）

當這七覺支圓滿後，就很自然證到果了

但為什麼佛陀時代的人那麼容易就證到果？

因為他們的整體心靈水平比我們高

就算有人不高，但街上周圍都是聖者，家中的老婆是聖者，孩子都是聖者；耳濡目染底下很難不高喔

在我們看來他們實在高不可攀，很不正常

但其實沒有戒沒有法的我們才是不正常的人。

因為法就是正常，非法就是不正常。

因為我們周圍都是沒有戒，沒有佛法的人

結果當我們有戒有法的時候，就變得不正常，變得尷尬了

我們是不正常地正常

周圍的人是正常地不正常

當我們仿製佛陀時代的情況，這個朋友是有戒有法的；那個朋友也是有戒有法的；這個師父朋友每天都講法；那個師父朋友也每天和我們說法

結果我們聽著聽著，就被洗腦了

不用強迫都自動想起佛法，想起無常，苦，無我--這是修習念覺支

然後其餘的覺支都跟著來

當這七覺支圓滿的時候，我們就不正常地正常地證果了

"Why Were People in the Buddha's Time So Easily  Attain Enlightenment?"

We often envy the people of the Buddha's time for their excellent paramitas. Just by practicing a little and listening a little to the teachings, they attained realization.

Then we lament our own insufficient paramitas. But in reality, everyone is the same! we all walk the same path, and the door to enlightenment is the same!

There are seven factors of enlightenment. Anyone who fully develops these seven factors will attain enlightenment.

After we hear about the impermanence, suffering, and non-self of conditioned phenomena, we recall and contemplate them. The Buddha said this is practicing the Awakening Factor of Mindfulness.

When we mindfully investigate, examine, and reflect on these teachings with wisdom, we are practicing the Awakening Factor of Investigation.

When we examine and reflect upon the teachings, we activate unyielding effort; this is practicing the Awakening Factor of Energy.

The more we explore the impermanence, suffering, and non-self of this world and our bodies, the more excited we become; this is practicing the Awakening Factor of Joy.

When the heart is joyful, the body and mind become light and blissful; this is practicing the Awakening Factor of Tranquility.

When the body and mind are light, tranquil, and happy, the heart settles down; this is practicing the Awakening Factor of stillness.

When the heart is established in stillness , it becomes an observer, witnessing the impermanence, suffering, and non-self of this world and this body; this is practicing the Awakening Factor of Equanimity (SN 46.3).

When these seven factors of enlightenment are fully developed, attaining enlightenment becomes very natural.

But why were people in the Buddha's time so easily able to attain enlightenment? Because their overall spiritual level was higher than ours. Even if some individuals weren't particularly high, they were surrounded by saints in the streets, had a saint as a spouse, and had saintly children; it was hard not to be elevated in such an environment.

From our perspective, they seem unattainably high, which feels abnormal.

However, it is actually we who are abnormal for lacking precepts and teachings. Because the Dharma is normal, and what is not in accordance with the Dharma is abnormal.

Since those around us lack precepts and the teachings of the Buddha, when we possess precepts and Dharma, we suddenly feel abnormal and awkward.

We are abnormally normal, while those around us are normally abnormal.

When we replicate the situation of the Buddha's time, with one friend having precepts and Dharma, and another friend also having precepts and Dharma; when this teacher friend speaks the Dharma daily, and that teacher friend does the same, we become brainwashed by Dhamma.

Without coercion, we automatically remember the Dharma, reflecting on impermanence, suffering, and non-self—this is practicing the Awakening Factor of Mindfulness. Then the rest of the awakening factors follow.

When these seven awakening factors are fully developed, we attain enlightenment in an abnormally normal way.

A black hole continuously absorbs different substances and energies. When the energy is fully stored and overflows, a massive explosion occurs.

Similarly, the mind of a typical practitioner is like a black hole. Although it does not seek fame and fortune, it seeks to accumulate merits and wholesome deeds for itself—want to be good.

Though it is still greed, it is already better than an ordinary person. At the very least, it does not lead to a path of downfall.

Once the merits of the mind are complete and overflow, a significant transformation occurs. The mind will be filled with love and compassion, spreading love to all sentient beings.

There is a shortcut to rapidly overflowing merits, which is through meditation to eliminate the 'self'. Once the self is removed, merits and happiness will overflow.

黑洞不斷吸收不同的物質和能量

直到能量儲滿、滿瀉時，就會發生大爆發

同樣地，一般修行人的心就好像黑洞那樣

雖然不是拿名利給自己的心

但是是拿功德、善法給自己--想好

雖然還是貪，但已經比一般人好了

至起碼不是導向墮落的道路

一旦心的功德圓滿了、滿瀉時

就會發生巨大的轉變

心會充滿慈愛和悲憫

把愛傳給一切眾生

有捷徑可以讓功德迅速滿瀉

那就是禪修去除自我

一旦自我被去除

功德和快樂就會滿瀉了

《覺悟的底層邏輯》

根據AN10.2，佛陀說，導致解脫的原因在於厭，離貪。

也在多篇經中（e.g.MN109）描述覺悟的歷程：厭者離染，從離貪被解脫，在已解脫時，有『[這是]解脫』之智，他知道：『出生已盡，梵行已完成，應該被作的已作，不再有此處[輪迴]的狀態。』

厭倦什麼？就是厭倦這個世間的一切（MN147），而達到放下解脫的效果。

因此如果任何的東西，任何的說話，是導向放下世間的一切，那個就是解脫之道，也即是佛法。

佛陀說(AN7.83)，如果知道一些法不導向厭、離貪、滅、寂靜、證智、正覺、涅槃；就應該憶持那不是法、律，也不是佛陀的教說

反之，如果知道一些法導向厭、離貪、滅、寂靜、證智、正覺、涅槃；就應該憶持那是法、律，也是佛陀的教說

一般來說，佛陀教導戒，定和慧。戒能生定，定能生慧。透過智慧，我們放下一切。 什麼是智慧？智慧就是透過了知這個世間和五蘊身心的無常，苦，無我；或者身體的不乾淨，而達到放下的效果。

佛陀在<大念住經>所開示的所有禪修方法,都是要達到放下的效果.

但覺悟的發生，不一定只是透過禪修。

Luang ta siri 開示，還可以透過

1.聽佛法開示

2.解釋佛法給人聽

3.自己開示給自己聽

4.念經，背經去了解經文的含義

---

何時您能夠放下，去除煩惱，何時您就能覺悟。

例如五比丘在聽SN56.11《轉法輪經》時，憍陳如尊者便證初果了。原因是，他了知到這個世間和五蘊就是苦，一切渴求應被斷去，渴求的止息應被證悟，通往苦滅之道應被修習。

在聽到這樣導向放下，去除煩惱的開示後，道果的發生是可能的。

佛陀在本生經中，說完故事，時常都會開示這四聖諦。

在次第說法時(e,g, DN3,14)，佛陀會說關於布施，持戒，天界，一切感官欲樂的過患、卑下、雜染；離欲出離的效益。

這樣說後，通常聽眾都會有順從心、柔軟心、離煩惱五蓋的心、高揚心、淨信心。而佛陀看準時機，再開示四聖諦，通常會有些人證果，原因就是這樣，

Ud.10 中，佛陀教導婆醯雅：在被我們所見、所聞、所感知的一切當中

當見到時，只有所見的這麼多

當聽到時，只有所聽的這麼多

當感知時，只有所感知的這麼多

這樣時，他便不在那裡。

當他不在那裡，從那裡，他就不在此世、不在他世、不在兩者的中間

當時婆醯雅聽後，立即就成為了阿羅漢。

原因是什麼？這樣的法，例如說'看只是看'，斷絕了煩惱的涉入；斷絕了自我感的涉入。 煩惱的斷除，執著的放下，就會讓道果生起。佛陀以他的全知知道婆醯雅適合這樣的法，因此這樣幫助婆醯雅。

DN21《帝釋所問經》中，也許會讓人摸不著頭腦:帝釋天在聆聽完佛陀的說法後，為什麼聽完會覺悟呢？這是因為佛陀的全知讓他完全了知天帝的根器，他知道天帝已經知道了些什麼，不知道了些什麼。 佛陀首先因應天帝的問題，讓他知道各類群體都想無敵意，但最後卻怨恨對方；是因為妒忌和吝嗇。 然後再一層層把妒忌的原因推向顛倒妄想。

這棒喝了帝釋天。因為據說當時帝釋天快要死去，有另一位帝釋天要繼任，拿走現任帝釋天一切榮譽。帝釋天因此受妒忌和吝嗇所困擾。（這是論師的說法）

這樣棒喝，已經能達到放下，去除煩惱的效果

接著帝釋天再問怎樣去除顛倒妄想，佛陀於是為他開示。進一步深化了放下和去除煩惱的效果。

所以最後帝釋天便在聽法後證了初果

DN2中的《沙門果經》，也許也會讓人摸不著頭腦：為什麼阿闍世王原本在聽完好像和無常，苦，無我沒有關係的開示，就會證果？

佛陀為他講述了比丘的許多戒德和好處，讓他的心傾向於清淨，放下，離欲

其實也有說到守護根門，念與正知的內容。這些內容有機會讓阿闍世王當時就跟著修，達到削減煩惱，放下執著和培育智慧的效果。

其中佛陀有開示到身體的無常，壞滅之法。同樣能夠引導阿闍世王放下執著。

因此假如阿闍世王不是殺了父親，他在座上就能證初果

SN15.13也許也讓大家大惑不解。為什麼佛陀在開示，比丘們在無始的輪迴中所流出的血，比大海的水還要多，並敦促比丘要厭離一切條件組合的事物時；比丘們會證阿羅漢果？

正正就是因為比丘們在聽到佛陀的開示後，真的厭離了一切條件組合的事物！ 放下了一切！

燃燒經（SN35.28）中也是這樣。佛陀開示色/眼識/眼觸/以這眼觸為緣生起的感受….(耳..鼻.. 舌…身..意…) ,簡而言之，[一切]都在被貪火、瞋火、癡火，生、老、死、愁、悲、苦、憂、絕望燃燒時； 當比丘們聽見了後，就厭倦了一切，放下了一切，覺悟了。這是因為佛陀將這些負面的事實和比丘自身的五蘊掛鉤，讓它們厭離放下了五蘊和一切

AN7.72中，佛陀對比丘們開示到，寧願要受極刑 ，也不要以惡法，破戒者的身份去擁抱女人，接受居士們的尊敬，利得供養。因為這樣會讓他們下惡道。並敦促他們要不放逸地修行。

當時一些比丘可能受到佛陀的敦促，立即提起正念修觀，因此有60位成了阿羅漢了。

佛陀在AN1.297中說，多作十隨念（1.佛隨念2.法隨念3.僧隨念4.戒隨念 5.施隨念 6.天隨念 7.入出息念 8死隨念 9.身至念 10.涅槃隨念） 能夠轉起厭、離貪、滅、寂靜、證智、正覺、涅槃。 有些耐人尋味，對嗎？

這十隨念都可以是培育定力的方法，定力讓智慧生起，讓放下生起，因此也可以成立

佛隨念是在憶念佛陀的種種德行，尤其是他這顆清淨的心。當我們傾向於這顆清淨的心，種種煩惱的去除時，我們的心也會傾向於煩惱的滅盡（涅槃） ，因此是有機會生起道果的。僧隨念的原則也是類似這樣

法隨念是在憶念種種關於法的特質。能夠代表佛教的法是什麼？四聖諦！當我們思維四聖諦和種種關於佛法的特質的時候，是有機會讓我們生起道果的，因為在修四念住中的法念住

布施是在捨斷我們的自私，吝嗇

持戒是不順從我們的煩惱雜染

當我們憶念自己的布施或戒德時，就是在憶念深化這些煩惱的削弱，不僅能培育定力，也能達到放下的效果。因此也有機會能夠證果

關於天隨念，佛陀教導我們憶念起天神，憶念他們的信、施、戒、聞、慧，也反觀自己也存在信、施、戒、聞、慧（AN6.25）。 這個‘慧’，智慧是關鍵。我們在省思的過程中深化這個知見生滅，導向苦滅的智慧，自然也能夠證果

死隨念則是思維我們隨時會死。當我們這樣思維死亡的時候，我們則能夠鬆開對一切的執著，達到放下的效果。證果也是可能的

入出息念和身至念都是屬於四念住中身念住的內容，都是導向厭倦和放下的禪修方法

涅槃隨念，Luang por lersi lingdam 則開示說，我們‘一心只想涅槃’。 涅槃是什麼？ 就是貪嗔癡的滅盡，五蘊的滅。當我們時常這樣定置心，很自然就會傾向於涅槃，傾向於放下。道果也是能夠生起的

然後為什麼佛陀在SN53中說，修習初禪，二禪，三禪，四禪；是會斜向涅槃的？

也在DN29 中說，任何人住於禪那之樂，將會有四種結果：初果、二果、三果、四果？

因為Ajahn Brahm 說，禪那的發生就是放下放鬆到極點！

當我們常常修習禪定，我們將能時常保持放下的心，這不僅資助了智慧，也幫助了厭倦，厭離，離欲的發生，即幫助了道果的生起。

道果的關鍵就是在於厭倦世間，放下執著

因此，任何關於這個主題的談論，都有機會讓人證悟道果的

不論是南傳,北傳,什麼宗教的人 只要他們說導向放下的法, 說者可能無心,但聽者覺悟也是可能的

photo cred. to who owns it

Lung Por Pramote said that an ordinary person is someone who is filled with many defilements.

To illustrate the mind of an ordinary person, it can be likened to a tissue. When water is poured onto it, the tissue absorbs all the moisture and becomes a tangled mess. The moisture can be compared to different external conditions and emotions. An ordinary person's mind will completely cling to them and stick to them.

For example, if someone is insulted, they will continually think about it, feeling depressed, sad, or angry. They regard these emotions as "mine," and thus hold onto them tightly. Some people can spend days, years, or even decades troubled by the same small matter.

However, an ordinary person who practices well, an Arhat, or someone like an Arhat, has a mind that can be likened to glass. When water is poured onto it, the glass does not cling at all. Just like the mind of a good practitioner, it does not cling to external conditions or emotions; it does not regard them as "mine," and therefore does not hold onto them tightly. As a result, emotions settle quickly, or negative emotions will not arise at all. 

隆波帕默說，凡夫其實就是煩惱習氣非常多的人。

要比喻一般凡夫的心，那就像一塊紙巾。

當把水倒下去，紙巾就全吸收水份，扭至一團糟。

水份就好比喻為不同的外境，不同的情緒。

一般凡夫的心就會完全執住它們，粘著不放。

比如說，被人罵了一句，就會不斷想起它，感到沮喪、難過、生氣。也把這些情緒當作是‘我的’ ，因而緊抓不放。有些人可以隔了幾天、幾年、幾十年還在煩同一件小事

但修得好的凡夫、阿羅漢、或像阿羅漢的人；他們的心就好比喻為玻璃。當倒水下去，玻璃完全不會粘著

就如修行人的心，不會粘住外境，不會粘住情緒；不會把它們當作是‘我的’ ，然後緊抓不放。因此情緒很快平復，或者根本不會起負面情緒

《必讀！從佛陀的話語揭示證果之道—給予想今生就證悟之人的禮物》

【引言：為什麼那麼少人證悟？】

佛陀說，任何人修習四念住七年，甚至六年…七個月…一個月…七日，甚至更少的時間，他們將能證悟阿羅漢或三果。

佛陀時代，成聖的人多不勝數，為什麼到了現代卻寥如晨星？

其中一個因素是過去所累積的波羅蜜之多寡。佛陀時代的大弟子，好像是舍利佛尊者，目犍連尊者等等，都已經累積波羅蜜長達一大不可數劫又十萬大劫了。其他大弟子則累積了十萬個大劫。除此之外的證果弟子，不論在家還是出家人，累積波羅蜜的時間是少於這個的，但有許多肯定也不短。因此許多人在聽佛陀說法後，當場證果。

現代具有這般濃厚波羅蜜的人顯然不多，大師父們費盡唇舌說法不知已經多少遍了，但大部分人依然是凡夫。

然而，正如隆波帕默尊者所說，我們既然遇到了正法，又肯修行，證明已經累積得不少了。證果與不在於修行的方法是否正確，再者是修行的質和量是否足夠。

【覺悟的唯一路】

佛陀說，四念住是證悟涅槃的唯一路，四念住涵蓋了止觀，是一套非常完整的修行體系。關於四念住的教導，佛陀在DN22大念住經已經說得很詳細與清楚了。如果任何人的教導偏離了四念住，跟隨者要覺悟是沒有可能的。禪修方法要正確，必定要符合佛陀的教導（經典）。如果某人已經證果，表示他修習四念住的方法正確，他的教導因此是可信的。然而，聖弟子自己怎樣覺悟的，往往就會教導那個特定的方法，有時甚至會排斥其他方法。因此，到最後，還是要歸根究底，考察佛陀當年是怎樣說的。

修四念住要成功也有條件的，佛陀在SN47.3中說，此前要先有正見與清淨的戒。

一般正見是指對四聖諦的正見（DN22），這個對修行最關重要，因此修行人必須先了解及學習四聖諦。對於修行次等重要的正見是MN117中所提到，有關因果輪迴的正見。其他詮釋可以在MN9中找到。

清淨的戒指的是五戒十善。(解釋詳看 MN41)

五戒：

1.不殺生

2.不偷盜

3.不邪淫：未經別人的監護人同意而和他性交，和別人的配偶性交，別人的宗教不允許卻與人性交，和他性交後會受到懲罰或法律制裁者也不被允許

4.不妄語

5.不飲酒

---

十善業為上面1-4，加上以下：

6.不離間：不挑撥離間

7.不雜穢語：不說無益的廢話

8.不粗惡語：不說刺耳、粗暴、挑釁、靠近憤怒的、不導向定的語言

9.不貪：不會想將別人的東西佔為己有

10.不嗔：不會想別人消失，死亡

11.具有正見

---

具備以上後，便可以修習四念住，SN47.3中說，應以三種方式修四念住，包括觀察/思維自身的身/受/心/法，或/和外界的，或/和自身和外界的身/受/心/法。外界指的是其他人。佛陀說，這樣修四念住的人，不論日夜，僅能預期善法上的增長，而非減損。

然而，現代來說，一般證果者都只會選擇或教導觀照自己的身/受/心/法

【讓禪修不會退步的態度】

佛陀既是全知者，也是真實語者。佛陀保證說七年能證果，不可能是假的。修得正確的話，接下來便是質和量的問題。如果真的質量兼備，相信必定能夠應驗佛陀所說。

禪修要見到成效，必須要保持強度而不退失。

其中佛陀提到，在態度方面，尤以「尊重」為要。

佛陀在多篇經文提到，禪修要不退失，接近涅槃或果位，就要：

1.尊重佛陀-如果連佛陀都不尊重，是不會順從他的教導的，禪修自然不會成功

2.尊重法-需要尊重，珍視導向涅槃的法，才能跟隨修行而取得成果

3.尊重（聖）僧眾-尊重聖者的人自然會親近他們，向他們取經，這樣便能讓自己修行之路更加平坦

4.尊重（三）學-只有尊重戒，定，慧這三學，才會認真將它們落實，最終導向解脫

5.尊重慚- 慚即羞於作惡，尊重這個特質的人很自然便遠離惡不善法，傾向涅槃

6.尊重愧-愧即害怕作惡，尊重這個特質的人很自然便遠離惡不善法，傾向涅槃

7.尊重定-定能生慧，尊重定力者，不論是剎那定，近行定，還是安止定，都能讓智慧更加茁壯成長

8.尊重不放逸/警覺-不放逸者不會放逸於修行，自然靠近涅槃和果位

9.尊重承迎-以資具來歡迎迎接一些聖者，善知識，是謙卑友善的特質，會讓自己易於受教

除此之外，舍利佛尊者在SN16.2中說，如果有人對以下的事實：『當我未生起的諸惡不善法生起時，會轉起不利。』和『當我未生起的諸善法不生起時，會轉起不利。』--不作熱心，慚和愧，那麼，這樣的人便不可能證悟。反之則能

。

所有這些都是有出處的，詳見AN6.32,6.33,6.69,7.32,7.33,

----

【禪修不會退步，和靠近果位的實用修行內容】

佛陀在AN4.37中說具備四法的人不可能退失，就在涅槃的面前。哪四法呢？

1.具足戒-具備五戒十善

2.守護根門-在眼耳鼻舌身意接觸到所緣後，以正念守護心，不讓貪嗔癡流入心中（SN35.95）

3.飲食知適量-這樣省思後才吃飯：吃飯不是為了裝飾身體，僅僅是為了資助修行，擊退飢餓

4.專修清醒-日夜修行，以離五蓋，只在中夜具念地睡覺。中夜是晚上十時到凌晨兩時，意味著只需要四小時的睡眠時間。

只要做到這四樣東西，果位就在面前！

----------

【禪修不衰退的方法】

1.不要好於俗務 -好於俗務會讓自己沒有時間修行。尤其是要用到思維的工作，根本無法修行。就算是不需要用到思維的工作，專心工作的時候心也難於覺知自己的身/受/心/法

2.不要喜歡談話-談話多的話會影響禪定，讓心散亂

3.不要喜於睡眠-睡眠得多會讓心昏沉懶惰，而且浪費了應該修行的時間

4.不要喜於聚會- 世俗聚會的談話內容都是空洞無益的，而且浪費了禪修的時間。

5.沒有惡友-不要親近沒有戒定慧美德的人，因為物以類聚

6.不要不受（導師）勸諫-固執於自己的惡不善法，怎能進步呢？

7.不要有惡欲—自己沒有的美德，就不要裝作有。自己作了惡就不要想別人不知道（AN6.45）這樣誠實地面對自己的過失才會進步

8.不要滿足於一些禪修上的小成就

9.不要因為工作，和人交際，說無益的話而忽略了修止

10.要留意心已經發展到什麼地步，例如哪些過失已經被去除、哪些美德已經被取得，而取得更高的美德

佛陀在AN6.21說，過去，現在，未來，任何人從善法中退失，都是因為1-6的相反，因此要多加留意

以上所有，都是整理自AN5.90,5.149,5.150,6.21,6.31,6.69,7.24,8.79, DN16

----

【五勤奮支】

佛陀也在MN85 經中說， 假如一個人具備五勤奮支， 他便會在七年的時間成為阿羅漢。 有時甚至只需更短的時間， 短如一天也是有可能的。哪五個勤奮支呢？

1 相信佛陀的覺悟

2.少病，具備良好消化能力， 不過熱過冷，適合努力於禪修的身體狀態

3.不偽詐， 在導師和同修面前如實不誇大自己的修行(讓自己得到最適切的指導)

4.具備棄惡修善的精進力

5.具有智慧， 觀照生滅、導向苦滅的智慧

---------

【檢測自己修行是進步還是退步】

假如我們能夠修行正確，具備五勤奮支，避免了衰退之法，而不斷進步時，我們可以透過以下指標檢測自己的修行是否真的進步。

佛陀在SN35.96中說，當六根接觸外境，假如生起惡不善法，而我們容忍它們存在，不驅除它們的話，就知道自己修行退步了。

佛陀在AN4.158中說，假如自己的貪/嗔/癡變得廣大，而且常誤認為條件組合的事物是常/樂/我的（義註的解釋），那麼也能知道自己退步了

-------

【要成為阿羅漢的更高要求】

讀到這裡，相信讀者都知道了讓修行一直進步和檢測自己修行的方法，不斷地正確修下去，根據佛陀在大念住經所說，是必定能夠證果的。

然而，不是所有人都能在當生證悟阿羅漢的。

根據SN35.118,有一次，天帝問佛陀，為什麽有人當生就證悟涅槃，有些人不能呢？佛陀便回答，如果有人仍然歡迎，歡喜於色/聲/香/味/觸/法，那麼他仍然不能證悟涅槃。反之，這樣無執取的人便能當生證悟涅槃。

祝愿所有志向於解脫道的修行人都能在今生證果！ 

<<證果方法的百科全書>>

修行至離苦的道路很清晰。

佛教的修行有分止禪和觀禪。

止禪是讓心平靜。

觀禪是透過觀看名色的無常、苦、無我而讓心有智慧。

讓心滅除一切痛苦， 靠的是智慧。因此可以說解脫靠觀禪， 但也需要以止禪所得到的平靜為輔助。

佛陀所教導的業處有很多種。

【純止禪】

有些被歸類為純止禪的有十遍、隨念、四梵住。 如果只是去專注它們的內容， 只是會得到平靜。 但也有一個竅門可以讓它們瞬間反轉成觀禪， 這也是隆波帕默尊者所教導的： 就是在修定的同時注意自己的心。

心安住， 知道，

心跑去別處、走神， 也知道，

漸漸就會看到心的無常、苦、無我， 這就是在修止禪的同時也發展觀禪， 可以抵達涅槃

【四念住】

佛陀說四念住是通往涅槃的唯一路， 是因為四念住包含了止觀， 尤以觀為要。

入出息念--如果跟足安般十六階， 頭十二階段是單純修止禪可以取得禪那，後四階段是修觀禪。大念住經則直接契入觀禪， 一直在觀呼吸的同時直接看著它的生滅、無我。 因此透過修入出息念， 可以抵達涅槃。

四威儀、各種動作的正知--透過覺知行住坐臥和各種身體的動作， 那會轉起念與正定。 但如果以生滅、無常、苦、無我的角度去觀照覺知， 便是觀禪， 修下去可以抵達涅槃。

三十二身分---透過想像後或直觀專注單一的身分， 例如骨， 不斷默念“骨” 可以取得禪那， 圓滿止禪的修行。 但逐個身分地思維它們的不淨， 是在發展觀禪， 能夠抵達涅槃。

四界分別--直接感受身體中四界的無我， 或思維分析身體中只有四界、是無我的。 這是修觀禪， 可以抵達涅槃。

墓園九相-- 透過專注屍體的影像， 可以取得禪那， 圓滿止禪。 原經文教導， 看見屍體後， 反過來作意思維自己身體也會面臨同樣的遭遇 ， 這是修觀， 能夠抵達涅槃。

受念住--透過連續覺知當下的感受， 是培養淺層的止禪， 當不斷觀看時， 覺知到感受的生滅、無常、苦、無我， 這是在修觀禪， 可以抵達涅槃。

心念住--透過連續覺知當下心不同的狀態， 是培養淺層的止禪， 當不斷觀看時， 覺知到心的生滅、無常、苦、無我， 這是在修觀禪， 可以抵達涅槃。

五蓋念住--其實是在修心念住， 只不過局限為五蓋的觀照內容。 心有五蓋時， 知道；沒有時， 知道；未生的五蓋生起時知道；已生起的被捨斷也知道；已捨斷的五蓋未來不再生起， 也知道。透過連續覺知當下心不同的狀態， 是培養淺層的止禪， 當不斷觀看時， 覺知到心的生滅、無常、苦、無我， 這是在修觀禪， 可以抵達涅槃。

五蘊念住--覺知著色/受/想/行/識、加上它們的生和滅，無我和苦， 是培養觀禪， 可以抵達涅槃。

處念住-- 覺知著六根、六塵， 及緣於它們兩者生起的煩惱， 知道它們的生起、 已生起的煩惱的捨斷、以及知道已捨斷的煩惱不再生起。  這樣覺知到六根(身體)、六塵、煩惱的生滅、無常、苦、無我， 這是在修觀禪， 可以抵達涅槃。

覺支念住-- 當自己心裡有念/擇法/精進/喜/輕安/定/捨覺支時， 知道;沒有時， 也知道； 未生起的覺支生起，知道;已生起的修習圓滿， 也知道。透過連續覺知當下心不同的狀態， 是培養淺層的止禪， 當不斷觀看時， 覺知到心的生滅、無常、苦、無我， 這是在修觀禪， 可以抵達涅槃。

四聖諦念住-- 觀照五蘊是苦(無常故是苦) 已經在修觀禪， 可以抵達涅槃。

【思維型開悟法】

這個方法被 Ajahn golf, ajahn dtun 等阿羅漢所教導。

就是透過修一個業處讓心平靜下來，接著思維身體的無常/苦/無我/不淨， 或心的無常/苦/無我。

死隨念--其中 Ajahn golf 提到， 成為初果其中一個方法是等心舒服(有定力)後， 思維我們都朝著死亡的方向去， 然後當我們死後什麼都帶不走。 這是思維五蘊的無常、滅、無我， 同樣都在發展智慧， 因此同樣能抵達涅槃

食厭想--思維食物讓人厭惡的特徵 ， 例如通過身體各部分時的處境。 在修食厭想時同時在修三十二身分(部分) 、不淨想， 因此同樣能抵達涅槃。

這是透過思維的方式來開悟， 屬於觀禪智慧的培養 ， 也可以抵達涅槃。

【自問自答開悟法】

此方法由 Luang ta siri 教導。

那就是選三十二身分其中一個身分， 例如頭髮， 然後自問自答：

我是頭髮嗎？(不)

頭髮是我嗎？(不)

我在頭髮之內嗎？(不)

頭髮在我之內嗎？(不)

這樣也在開發智慧， 能夠抵達涅槃。

【聽開示/教法證悟法】

此方法由 Luang ta siri 教導。

透過聆聽五蘊是無常、苦、無我、不淨、生滅等法， 是有機會開悟的。

教導別人相關的法也有機會開悟。

理由是我們會體會到、更加理解到當中的內容， 從而開發智慧， 抵達涅槃。

【誦經開悟法】

此方法由 Luang ta siri 教導。

透過念誦、背誦關於五蘊是無常、苦、無我、不淨、生滅等法的經文，是可以了解到它的意思， 開發智慧， 最終抵達涅槃。

以上種種， 都是覺悟的方法， 願大家得益!

《外道禪》

在MN108中，阿難尊者曾說：‘佛陀不讚賞所有禪定，世尊也非不讚賞所有禪定。

【貪欲蓋】

阿難尊者說：‘佛陀不讚賞被欲貪所纏的定。某些人被欲貪征服的心而禪修，並對已生起的欲貪不如實知道要出離它們。他的心就作像這樣的欲貪後，禪修，錯誤地禪修。’

這是很常見的錯誤禪修。

有許多人禪修是帶著慾望去禪修的。例如想證得禪那，想證得道果，想見光，想變得出色，想變得出人頭地。禪修的時間外有這樣的慾望尚可接受，但如果在禪修的期間這樣貪求，這是錯誤的用心。如果想在日常生活中保持禪定的狀態，就連平時也不要這樣欲求。

就如阿姜查所說：‘切記！你不是為了‘得到’ 而禪坐。而是為了‘捨棄’。我們不是以慾望來禪坐。而是放下。如果你‘想要’任何東西。你永遠找不到的！‘

Ajahn Brahm 說，‘有時進入禪那，只是僥倖成功，有時是你放下得很深‘

‘ 這是一個沙彌聆聽阿姜查其中一個法談的故事。他只是11-12嵗……阿姜查的法談有時是很棒的，但通常都是沉悶的。這位小沙彌想，‘我只是個小沙彌，可能其他比丘可以聽阿姜查的，但爲什麽我要呢？‘ 然後他很負面，開始想：’阿姜查何時會停止？他何時停止？他何時停止？‘ 然後他不斷重複，就如一個咒語。’ 他何時停止？他何時停止？他何時停止？‘然後就在一刹那，他把問題調轉：‘我何時停止呢？’ 然後那位沙彌停止了。他進入了美麗的禪那，一個極樂的狀態。

然後當他開眼，他完美地在一切時間裏覺知，極樂地覺知。那是很早的早上。他在那裏打坐了數小時，他沒有聽到比丘們鞠躬和最後的念誦，然後移他們的東西返回小屋。他甚至忽略了早上的托缽，但他毫不在意那天沒有食物。他剛剛才在此生首次體驗到這個美麗的禪坐。

他沒有用到呼吸禪修法，他只是用了 ‘停止’ ，然後他就停止了‘

禪修的效果要好，並不是抱著為了得到的心而去修，而是抱著放下，放鬆的心去修

【嗔恚蓋】

阿難尊者繼續說：‘有些人以被惡意纏縛的、征服的心而住，對已生起的惡意不如實知道出離。他的心作像這樣的惡意後，禪修，錯誤地禪修‘

大家猜猜有什麼荒唐的禪修方法？有些法師，竟然會教導信徒，對自己的敵人散播慈心，夾雜著惡意 ‘願你的屋子被燒，願你的屋子被燒‘  然後被某隆波用來做例子，說那個人照著法師那樣做後，自己的屋子反而被燒了，現世報。

森林派的傳承會用默念‘buddho buddho ‘ 的方法來修習禪定。

但有些外道會用默念一些引起嗔心的短語來禪修，這就是外道禪囖。

假如我們帶著不滿，不喜歡，埋怨，嗔恨，妒忌的這些嗔心來禪修，是永遠得不到正確的禪定的

隆波帕默尊者常常提醒我們，不要緊盯。

當我們緊盯的時候，我們是用力地去專注，心是緊繃的，不舒服的。這是帶有嗔恚的禪修。這是源於想要好，想要取得成果的慾望。

有時這樣緊盯下去也能取得一些奇怪的禪修體驗，但絕對不是佛陀所讚賞的正定，這是外道禪

就如Ajahn Brahm 常常比喻，如果想要一杯水平息下來，並不是透過死死盯著它，你越盯著他，它就越不平靜。如果想要把它平息下來，便要把它放下。放下一會兒，杯中的水就自動平息了。 Ajahn Brahm 確認，什麼業處也不用，單單只是這樣放鬆到極點，已經能進入禪那。

就算不能，只是這樣放鬆，已經能得到平靜和喜悅了

【昏沉睡眠蓋】

阿難尊者繼續說：‘有些人以被昏沉睡眠纏縛的、征服的心而住，對已生起的昏沉睡眠不如實知道出離。他的心作像這樣的昏沉睡眠後，禪修，錯誤地禪修‘

有些宗教師，是在教導外道禪。睡覺當禪修，昏沉當禪修。他們說，當他們禪修的時候，意識慢慢模糊，直至一片黑暗—這是入定了！

不，這是在睡覺

Ajahn Golf 的師父曾經提醒，不要放縱坐著睡。因為成為習慣的話，就很難解決。所以Ajahn 一直記住這句話，打坐的時候，就從來不睡的。如果真的要睡的話，Ajahn 就跑去睡了。如果昏沉的時候，ajahn 會去經行，或者思維佛法，讓頭腦醒過來。如果真的不行的話，就去睡覺，睡醒了再去打坐。

Ajahn Golf 說：‘入定和入睡，之前的那個階段是很相似的，其實就是我們的思維，會慢慢慢下來。

但分別是，假如我們睡著的話，那是黑暗的，我們的正念會斷掉。而如果是入定的話，那是光明的，而且覺知是很清醒的。所以大家要注意一下。

當我們的思維慢下來的話，如果是正念跟著，慢慢地褪去，那個是睡著了。

但如果我們的思維慢下來，知者是清明的，那個是定。

簡單地說明，如果我們的憶持能力，也就是我們的正念慢慢地變得越來越清晰，明確，那個就是定的狀態。‘

某北傳的法師就曾提醒信徒們，不要讓心昏沉睡眠以為是入定了，以為功德無量。小心等一下投胎進了鹿胎，畜生胎。

這是因為昏沉睡眠的心是帶有癡的。那些痴迷什麼都不知道的心，就與畜生道相應。

二禪天的梵天神，他們的身光是有差別的。有些的身光不清潔，帶著污染光的；有些是散發著清淨的光的。

那些有污染光的梵天神，是因為平時在禪修時身心沉重，昏沉睡眠和掉舉後悔未被去除。臨死時雖然能入禪那投生來二禪天，但是他們的光是帶有污染的。

這是MN127 的內容，由阿那律尊者開示。

【掉舉後悔蓋】

阿難尊者繼續說：：‘有些人以被掉舉後悔纏縛的、征服的心而住，對已生起的掉舉後悔不如實知道出離。他的心作像這樣的掉舉後悔後，禪修，錯誤地禪修‘

掉舉，就是心的散亂。不停胡思亂想。

後悔就大家都知道了

有些人胡思亂想，妄想紛飛就當禪修。這就是外道禪囖。 不會真正得到正確的平靜的。

【疑蓋】

阿難尊者繼續說：：‘有些人以被懷疑纏縛的、征服的心而住，對已生起的懷疑不如實知道出離。他的心作像這樣的懷疑後，禪修，錯誤地禪修‘

有些人對禪修方法沒有信心。有時念Buddho ，有時看呼吸，有時修色遍，有時修慈心。 不停換來換去，不斷疑惑‘究竟這個方法行不行咖？’

Ajahn Golf 說，這就好像我們種樹一樣，我們把一顆樹種下來，根還沒有扎根，就已經把它移到另一個坑去了。

禪修完畢後，雖然因為換來換去什麼都沒獲得，但覺得自己是禪修了。這也是外道禪

【佛陀讚賞的禪修】

佛陀讚賞什麼樣的禪呢？

阿難尊者說，那是初禪-離開一切慾望，離開一切不善法後，進入有尋、有伺，透過遠離放下而生的喜、樂 的初禪；

那是放下尋、伺，剩下喜和樂和心一境的二禪

那是剩下樂和心一境的三禪

那是只剩下心一境，不苦不樂的四禪

佛陀稱讚這樣的禪定

photo cred. to who owns it 

We are like a parched sea. The salt scattered across the land, in heaps, resembles our memories, experiences, knowledge, and our learned Dhamma

Without moisture or water, they cannot be actively utilized or even remembered.

When heavy rain falls and gradually fills the sea, these memories, experiences,  knowledge and Dhamma can be actively utilized and recalled in an instant.

What is water? It is stillness, the calmness of the mind.

Therefore, stillness is very important, whether in  mundane  or the transcendent affairs.

我們就像乾枯了的大海那樣

那些分散在大地，一堆堆的鹽，就像我們的記憶，經歷，知識，佛法

沒有水份，它們不能被貫通活用,甚至不能被記起

當大雨傾盆而下，把大海慢慢填滿，那麼這些記憶，經歷，知識就能被貫通活用，被霎時記起

水是什麼？定力，心的平靜

因此定力不論在世間還是出世間，都是非常重要的

有些修行者可能會經歷身體上的緊張，例如長時間修行後，會感覺某些人頭部、面部、頸部變得僵硬，而有些人則會感到胸部緊繃。這種現象的發生，源於修習正念時缺乏自然狀態，而是無意中用力去控制或專注。例如，不自覺地強迫呼吸，就會導致胸悶，甚至胸痛或心口疼。有些人過度關注心臟部位，或者未能放鬆呼吸，使得氣息滯留。

當新的氣息進入時，舊的氣息未被完全釋放，便會堆積，引發不適。甚至在專注觀察時，若帶有控制與執著，就會不自覺地用力，試圖抓住情緒或狀態，想要立即覺察，結果卻變成了過度專注，導致大腦緊繃、壓力增加，修行反而變成一種負擔。這就是錯誤的修行方式。

事實上，修習內觀（Vipassana）應該是緩解壓力的過程。如果修行正確，大腦應當變得清明、輕鬆、通透，而不是僵硬緊繃。如果修行導致緊張，說明對正念與覺知的態度出現了偏差，心中仍然夾雜著渴望（貪欲）。

當渴望主導修行，心就會超前、專注、抓取、控制，使大腦僵硬。當大腦僵硬，就難以放下。一旦痛苦感生起，它會吸引心投入其中，心沉入痛苦，無法放下，就會更加緊張。最終，可能會導致頭痛。因此，解決方法必須非常細膩：不要不小心去控制，也不要不自覺地專注。

如果我們的心被困住、執著，就必須從一開始就調整自己的態度，做到「像沒在做一樣」，修行時不帶任何刻意的用心。放下一切，以自然的方式進行，慢慢來，不急不躁。如果感到僵硬緊繃，就讓覺知去體察這種緊繃，順其自然地放鬆、舒緩。如果感覺到心的流動，就跟隨覺知，順勢而行。不要抵抗，不要勉強，無論是身體還是心靈，都要順其自然。

不必強迫心去專注於某個特定點，若覺知流向其他地方，就順著它去觀察、放鬆。這就像在梳理一團纏繞的線，一點點鬆開，一點點理順，最終，所有束縛都會自然解開。關鍵是——不要強迫！

Phra Ratchapawanawachiranan

(Phra Ajahn Surasak Khemarangsi)

Judge (翻譯泰語)

Some practitioners may experience physical tension, such as feeling stiffness in the head, face, or neck after long periods of practice, while others may feel tightness in the chest. This phenomenon arises from a lack of a natural state during mindfulness practice, often resulting from inadvertently trying to control or focus too hard. For example, unconsciously forcing a breath can lead to a feeling of tightness in the chest, even causing chest pain or discomfort. Some people overly focus on the heart area or fail to relax their breathing, causing breath to become stagnant.

When new breaths are taken without fully releasing the old, it can lead to accumulation and discomfort. Even during focused observation, if there is a sense of control and attachment, one may unconsciously exert effort, trying to grasp emotions or states, wanting to be aware immediately. This can result in excessive focus, leading to tension in the brain and increased stress, turning practice into a burden. This is an incorrect way of practicing.

In fact, practicing insight (Vipassana) should be a process of relieving stress. If done correctly, the mind should become clear, relaxed, and open, rather than stiff and tense. If practice leads to tension, it indicates a deviation in one's attitude toward mindfulness and awareness, with lingering desires (craving) in the heart.

When desire dominates practice, the mind becomes anticipatory, focused, grasping, and controlling, causing the brain to become rigid. When the brain is rigid, it is hard to let go. Once a feeling of pain arises, it draws the mind into it, causing the heart to sink into suffering and unable to let go, leading to more tension. Ultimately, this may result in headaches. Therefore, the solution must be very subtle: do not control inadvertently, and do not focus unconsciously.

If our hearts are trapped and attached, we must adjust our attitude from the very beginning, achieving a state of "doing as if not doing," practicing without any deliberate effort. Let everything go and proceed in a natural way, slowly and without rush. If feeling stiff and tense, let awareness observe this tension and relax naturally. If feeling the flow of the heart, follow the awareness and go with the flow. Do not resist or force it; whether in body or mind, let it be natural.

There is no need to force the mind to focus on a specific point; if awareness flows elsewhere, observe and relax with it. This is like untangling a knot of thread, loosening it bit by bit and straightening it out; eventually, all bindings will naturally unravel. The key is—do not force it!

Phra Ratchapawanawachiranan

(Phra Ajahn Surasak Khemarangsi)

Judge (Translation into Thai)

《禪修方法》

“…佛陀的心與阿羅漢的心

是穩定而不改變的，

不同於我們的心，仍然被煩惱所困擾。

透過他們的止與觀，

他們已經徹底清淨。

安靜是心的平靜，

而洞察則是檢視身體的所有組成部分

及其每一個構造。

這兩種力量將淨化

身體的器官，並消除潛在的煩惱，

使其不再出現。

當心安定後，將其提升到洞察，

並檢視身體的組成部分。

要認識到它們是不穩定的、不持久的；

它們在不斷變化。

看見苦、無常、無我。

徹底探討這些，若感到疲憊，

則在禪定中休息。

一旦休息好，便回到舞台上，

繼續檢視所有的組成部分…”

----Luang Pu Lui

《Meditation method》

“…The mind of the Buddha and the mind of the Arahants

are stable and unchanging,

unlike our minds, which are still clouded by defilements.

Through their tranquility and insight,

they have thoroughly cleansed themselves.

Tranquility is the calmness of the mind,

while insight examines all components

and formations of the body in every aspect.

These two forces will purify

the bodily organs and eliminate latent defilements,

preventing them from arising again.

When the mind is well-calmed, lift it to insight,

and examine the components of the body.

Recognize that they are not stable, not enduring;

they are constantly changing.

See the truth of suffering, impermanence, and non-self.

Investigate this thoroughly, and if you are tired,

rest in the concentration of oneness.

Once you have rested, return to the stage

to continue examining all the components…”

——————————————————————

Teachings of Luang Pu Lui Chantasaro

Wat Tham Phabing, Loei Province

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ