天神……

天使……

天女……

他們身著這樣的衣飾，翩然凌空而降，如雪花紛飛，點點飄灑，令人目悅心怡。因為……

極其美麗……

無比端莊……

世人因此多渴望成為天神。

正因如此，凡見者無不歡喜，膚貌皆美，無一醜陋黝黑、矮小不堪者。

絕無僅有。

甚至修行者見之，亦為其美所迷。因為……

縱是世間絕色，與之相較亦如天淵之別。

天使、

天女、

天神，

尤其越高層天界者，其心念愈細膩，容貌身形愈發光彩照人。當他們前來聆聽深山中師長的開示，總在夜深人靜時分，交談之聲幾不可聞。

因為他們恪守禮儀，唯恐擾亂師長入定禪修。

他們深怕無意間造下罪業，可謂極其謹慎，嚴以律己。

不似我等世人，

偏愛喧嘩！！

每逢廟會、喪禮，

不知從何學來的話語，有人竟與僧侶競相高聲，嗓門壓過法師的擴音器，這等情形時有所見。

那些自詡富貴之人吶，炫耀聰明過人，卻毫無禮節。若在社交場合有此習性，務必改正。

莫讓自己沉溺於惡習之中，

它將成為烙印般的罪業，

隨身纏繞，歷久不滅。

Celestial beings...

Angels...

Heavenly maidens...

They dress in attire like this, floating through the air, descending in succession like falling snow, sprinkling down gently—a delightful and soothing sight for the eyes and mind. Because...

They are exceedingly beautiful...

Most graceful...

That's why many people aspire to become celestial beings.

For this reason, whoever sees them is pleased. Their complexions are equally beautiful; there are none who are ugly, dark-skinned, or short.

None at all.

Even ascetics who see them become enchanted by their beauty. Because...

Even the most beautiful woman in the world cannot compare to them—it's like the difference between heaven and the abyss.

Angels,

Celestial maidens,

Heavenly beings,

Especially those from the higher celestial realms—their spirits are more refined, and their appearances grow increasingly radiant and splendid. When they come to listen to the teachings of masters deep in the forests, they arrive in the quiet of the night, their voices barely audible.

Because they uphold etiquette, fearing they might disturb the masters' meditation and samadhi.

They fear unintentionally committing sins—truly, they are very cautious and careful with themselves.

Unlike us humans,

Who love loud noises!!

At temple festivals or funerals,

Some people, without knowing where they pick up such words, even preach louder than the monks, overpowering the sound systems used for sermons. Such cases exist.

Those who boast of being wealthy, flaunting their cleverness over others, yet lack manners—whoever behaves like this in social settings should correct themselves.

Do not let yourself grow accustomed to bad habits.

They will become stigmatized sins,

Attached to you for a very, very long time.

🕊️🕊️🕊️🕊️🕊️🕊️🕊️

Luang Phro Somkiat Chitmaro

Wat Pa Tham Phra Thep Nimit, Udon Thani

November 13, 2025

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

We are Buddhists. We should not consistently pray to the deva and Spirits for assistance. Indeed, we wish to gain happiness or progress in our work and activities.  However, no spirit or deva in this world will help a heedless person, they will only help those who are mindful (not heedless). Take the example, of someone who accumulates virtues, keeps the precepts, and understands the dharma. 

Although he or she meets with some problems and obstacles, the devas will know if such a person possesses a lot of merits and he or she makes aspirations to overcome these problems. Hence, at such a time when he or she experiences difficulties, the Devas will definitely come and help us.

When they come and help us, our circumstances will improve, and we will gain happiness. However, if we want to gain the assistance of the Devas, we must first help ourselves by accumulating good deeds such as by doing Dana Offering.

Luang Pu Rian

我们是佛教徒，不应一味地向天人或灵界祈求帮助。诚然，我们都希望在生活和事业上获得幸福与进步，但世间没有任何天人或灵灵会去帮助一个放逸无觉的人，他们只会帮助那些有正念、不放逸的人。

举例来说，一个人若能积德行善、持守戒律，并理解佛法，即便他（或她）在人生中遇到一些困难与障碍，天人也会知道此人具有深厚的功德，并且此人发愿要克服困难。因此，当他（或她）真正遭遇困境时，天人必定会来帮助。

当天人来护佑时，我们的处境就会改善，并因此而获得安乐。然而，若我们想得到天人的帮助，首先必须自助——从行善积德开始，例如布施供养。

——隆波连

那些很細膩的這種生命，他們是按照光來分層次的

光比較弱的人，就會對那些光比較強的人更加尊重，敬畏一些

我們修行，就會知道我們的心是有光的。

來聽佛陀講法的天神，會讓整個寺廟都亮起來；他們是按照光來分的。天神要死的時候，他們的光會不停地灰暗：這個就是老，這個就是病。

最後就要死

死了之後下地獄會有，死了之後變成動物也有，變成鬼，阿修羅也有；有些變為人也有；能入禪那變成梵天神也會。

These very refined beings are categorized according to their radiance. 

Those with dimmer light will show greater respect and reverence toward those with brighter light. 

Through spiritual practice, we come to understand that our minds possess light. 

When devas come to listen to the Buddha expound the Dharma, they can illuminate the entire temple. They are classified by their radiance. 

When a deva is nearing death, their light continuously dims—this is old age, this is illness. 

Finally, death arrives. 

After death, some may fall into hell, some may become animals, some may become hungry ghosts or asuras, some may be reborn as humans, and those who have attained jhāna may become Brahma devas. 

---Luang Por Pramote

2024.08.25

天界的大人物很多時都是過去生是出家人，例如過去有一任帝釋天就曾察覺有位隱士快要取代自己了，於是命令天女去誘惑他破戒(JaA.526)

但其實不一定要出家人才做到，在家人做得夠好都可以

例如這個任期的帝釋天過去生就是在家人來的（DhpA.30）本生經也有記載過去也有一任帝釋天也是在家人 （JaA.546）

為什麼這樣？其實很多時是關一個人心清淨的程度事，是出家人還是在家人都是一樣。

當一個人心越清淨，越少貪嗔癡；他就越有品，也會越聰明越有智慧。

有些人以為智商在某個歲數後就會固定不變了，其實不是的。

那段時期貪嗔癡厚，那段時期就蠢

那段時期貪嗔癡薄，那段時期就聰明有智慧

因為貪嗔癡是削弱我們智慧的最大因素 （AN5.51）

我們常說功德。功德是什麼意思？佛陀說，功德是快樂的同義詞（AN7.62) 

布施時，我們捨棄擁有物，讓心輕鬆愉快

持戒時，我們捨棄粗重的貪嗔癡，讓心輕鬆愉快

修止禪時，我們讓心平靜快樂

修觀禪時，我們把煩惱連根拔起，讓心輕鬆愉快

所有都有功德，所有善行都讓我們內心清涼快樂

當心清淨時，就聰明有智慧，知道怎樣利益自己和別人，不會傷害自己和別人

當心快樂滿足時，就再也不渴求些什麼，品格自然崇高；心也很堅強穩定，具足承擔力

當快樂和清淨到一定程度時，一個人就會因為智慧和德行而受人尊重，受人主動歸降

此時便堪為天上人間的大人物

現在反思一下，我們就算供養了僧團和阿羅漢，但仍那麼自私，那麼沒品，那麼痛苦；上到天界誰會服我們？ 現在在人間都沒人服我們啦！

所以現在供養了福田雖然有大功德，但不代表下輩子會怎樣怎樣，福報可能要等許多個宇宙週期才成熟😂 😂 

如果想福報在今生或下一生立即成熟，就要趕快去除一切貪嗔癡。

當我們那麼有品，那麼聰明有智慧；在人間做大人物沒問題，在天界做大人物也沒問題；保證善業很快成熟

有些人雖然不是佛教徒，但在人間依然是大人物。為什麼？同樣道理，心清淨，所以有品又有智慧，所以受人尊重愛戴

所以說，禪修的功德是最大的

其次是持戒

再其次才是布施

**Many Great Beings in the Heavens Were Often Monastics in Past Lives**

For example, there was once a Sakka (Lord of the Devas) who noticed that a certain ascetic was about to substitute him. He then commanded celestial nymphs to tempt the ascetic and break his precepts (JaA.526).

However, one doesn't necessarily have to be a monastic to achieve greatness. Lay people who practice goodness diligently can also attain such states. 

For instance:

- The Sakka of this current era was actually a layperson in his past life (DhpA.30)

- The Jātaka also records another Sakka who was a lay person in his previous existence (JaA.546)

**Why is this so?** It fundamentally depends on the degree of purity in one's mind - whether monastic or lay, the principle remains the same.

When a person's mind becomes purer, with less greed, hatred and delusion:

- Their character improves

- They become more intelligent and wise

Some people think intelligence becomes fixed after a certain age, but this isn't true. 

- When defilements are strong → we become foolish

- When defilements are weak → we become wise and clever

Because greed, hatred and delusion are the greatest factors that diminish our wisdom (AN5.51)

We often speak of "merit." What does this mean? The Buddha said: "Merit is synonymous with happiness" (AN7.62).

- When practicing generosity: We relinquish possessions, making the mind light and joyful

- When observing precepts: We abandon coarse greed and hatred, making the mind light and joyful

- When practicing calm meditation: We make the mind peaceful and happy

- When practicing insight meditation: We uproot defilements, making the mind light and joyful

All these create merit. All wholesome actions bring coolness and happiness to our hearts.

When the mind is pure:

- We become wise, knowing how to benefit ourselves and others without causing harm

- When the mind is content and happy, we no longer crave anything, and noble character arises naturally

- The mind becomes strong and stable, full of resilience

When happiness and purity reach a certain level:

- One becomes respected for wisdom and virtue

- People will naturally look up to and follow such a person

- Such a person becomes worthy of being a great being in either heavenly or human realms

Even if we make offerings to the Sangha and Arahants, if we remain:

- Selfish

- Ill-mannered 

- Miserable

Then who in the heavens would submit to us? We can't even command respect in the human realm now!

So while making offerings to fertile fields of merit generate great merits, it doesn't guarantee any particular result in the next life. The karmic fruits might take many cosmic cycles to ripen! 😂😂

If we want our merits to bear fruit quickly - either in this life or the next - we must urgently eliminate all greed, hatred and delusion.

When we become:

- Truly virtuous

- Intelligent and wise

Then becoming a great being in either human or heavenly realms won't be a problem. Our good karma will ripen quickly.

Some people aren't even Buddhists, yet they become great leaders in human society. Why? Same principle:

- Their minds are pure

- Thus they have good character and wisdom

- Therefore they naturally earn respect and admiration

So, meditation generates the greates merits

Observing precepts generate less

Generosity produces the least merit comparatively

認識玉王大帝嗎？

他就是我們的帝釋天/沙迦天帝

他是身處在三十三天的天神首領，有大威德，大威力。

帝釋天怎樣成為帝釋天的呢？佛陀曾經對摩訶利王子開示：帝釋天過去某一前世是摩卡拉村子一位名叫瑪伽的年輕人。他和三十二位同伴從事很多的社會公益活動，如舖路、建造公共休憩房舍等（法句經義註），一生中奉行七項義務：

1.       有生之年願我是扶養父母者

2.       有生之年願我是尊敬家中年長的者

3.       有生之年願我是柔和語者

4.       有生之年願我是離離間語者

5.       有生之年願我是慷慨佈施者

6.       有生之年願我是真實語者

7.       有生之年願我是不憤怒者-即使如果我的憤怒生起，我會急速地排除它 （SN11.13）

因為持守這七樣美德，使他死後成為帝釋天，受到諸神的尊敬。

帝釋天亦是一位初果聖者。luang por lersi lingdam 說他現在已成為三果聖者了

他在有一次意識到自己的生命快要完結時，感到很害怕，於是去尋求佛陀的慰籍。佛陀在為他開示《帝釋所問經》後，他便成為了初果聖者。他在當場死去，並當場再生，變成一模一樣的帝釋天。

一位初果聖者具備四不壞淨，他對佛陀，法，僧團有絕對的淨信心。他有完美的戒，直至涅槃都不會破五戒。 他不會殺生，偷盜，邪淫，妄語，說離間語，說閒雜語，說粗惡語。（SN55.7）帝釋天有這樣的德行

有一次，天神和阿修羅們戰鬥。天神們敗北，阿修羅展開追打

那時天帝發現前面樹上有鳥巢，便請戰車御車手摩得利寧願捨生命在阿修羅上，也不要這些鳥成為無巢者而避開他

摩得利遵命，轉回千匹駿馬的馬車

那時阿修羅們以爲要發生第二場戰爭，被嚇怕後驚恐地進入阿修羅城

佛陀說，天帝以法成為勝利者。

帝釋天有這樣的美德 (SN11.6)

帝釋天亦出名脾氣好，他常常提倡憤怒的平息，忍耐的重要（SN11.4-5）

有一次，某位某位醜陋、矮小的夜叉坐在天帝的座位上

-天神們因此很不滿和譏嫌，但那位夜叉卻變得更英俊好看

-天神們便去找天帝説明此事

-天帝便回答他必將是食憤怒的夜叉

1.       義注：他是一位色界的梵天眾，聽說天帝釋具備忍辱力，聽了後為考察而來(vīmaṃsanatthaṃ āgato)，而且懷惡意夜叉(avaruddhakayakkhā)不可能進入像這樣有守護布置的地方

-天帝於是置上衣到一邊肩膀後，右膝蓋觸地、向那位食憤怒之夜叉合掌鞠躬後，告知名字三次

-那位夜叉於是變得更醜陋的同時也更矮小的；最後就在那裡消失了。（SN11.22）

帝釋天也具有恭敬謙虛，隨喜讚歎的美德：

-佛陀說，有一次，天帝請戰車御車手摩得利準備連結千匹駿馬的馬車去遊樂園看美景

-當天帝釋從最勝殿高樓下來時，作合掌後，禮敬諸方

-摩得利便好奇他在禮敬誰？因爲三明者（七代血統清淨、誦諸經典、容色端正）、王族、四大天王、有大隨從的三十三天天神也禮敬他

-天帝便回答，雖然如此，但他禮敬

1.       修爲好的出家人

2.       作福德的、持戒、如法扶養妻和子的在家人

-摩得利認可，也一同禮敬。帝釋天不會恃著自己的地位與威勢，而不尊敬有德者（SN11.18）這是帝釋天的美德

現任的帝釋天，在現代也為佛教和世界作出巨大的貢獻。他曾邀請文頌大長老起建戒堂舍利塔，讓大眾得以種福。

他也曾多次探訪大修行人por khao wanchart yimme ，在por khao 病重時憐憫他。

在covid 年代，也曾請por khao 把穿心蓮能治新冠病毒的消息傳揚給人類。泰國的醫療機構後來也採納了這項建議，以穿心蓮治新冠病毒。

燃燈尼師也曾稱讚帝釋天，說他很好，如果你有問題也可以麻煩他來幫你的。燃燈尼師有時有問題也會請教帝釋天。

之所以特別提到這位帝釋天的德行，因為不是任任帝釋天也是那麼好。

在佛陀還未成佛前，曾經有一世為修行人，他的兒子也修得很好，以致他兒子的戒德讓帝釋天的宮殿震動。帝釋天知道後便要破壞他的戒德，讓他不能威脅自己的地位。於是便在人間降下災難，然後用計謀讓他兒子破戒。（本生經故事526）

反觀現任的帝釋天具足德行，非常值得我們的尊敬。

禮敬你啊！眾神之王！

"Last night at Misty Mountain...  

The air was cool and pleasant.  

I meditated joyfully, barely sleeping.  

A local spirit appeared and told me:  

*'This land was once a temple.  

If you could buy more plots here,  

it would thrive again—  

so cool and serene,  

people would come settle nearby.'*  

Then it added:  

*'If you want this as a temple,  

go tell the landowner yourself!  

Why tell me?'*  

The spirit admitted:  

*'My merit is small—I dare not.  

But Grandfather Rabbit* (the landowner) *has great merit.  

Unless the monks ask him...'*  

I didn’t promise anything,  

but said I’d mention it if I remembered.  

The spirit beamed with delight.  

At dawn, I told Grandfather Rabbit:  

*'This land is perfect for meditation.  

If you sell more,  

we’ll take it at fair price.'*  

The site is highly auspicious.  

He agreed—though the price is still steep.  

So I chanted a mantra to lower the cost:  

*50,000 baht per rai.*  

Everyone was thrilled!  

They said: *'At this price,  

we’ll buy all available land!'*  

This year, he sold another 10 rai  

near Ban Santom—  

not yet adjacent to my hut,  

but if the mantra works,  

we’ll secure neighboring plots too.  

Wherever you go, spirits dwell.  

With shared merit and determination,  

nothing is out of reach.  

The benefactors are motivated,  

and funds are sufficient.  

**Land that once was a temple  

will return to its purpose...'**"  

🐿️☘️🐿️☘️🐿️☘️🐿️  

**Luang Por Somkiat Chitmaro**  

Wat Pa Tham Phra Thepnimit, Udon Thani  

April 11, 2025  

**「昨夜在霧山...」**  

「昨夜在霧山...  

空氣清涼舒適。  

我禪修得歡喜，幾乎沒睡。  

一位地主靈現身說：  

*『這塊地曾是寺院。  

若能擴建，  

必會興旺——  

氣候涼爽，  

人們將遷來附近定居。』*  

它又說：  

*『若你想建寺，  

該親自去跟地主說！  

何必告訴我？』*  

靈坦承：  

*『我福德薄，不敢開口。  

但兔爺爺（地主）福報大。  

除非僧眾親自請求...』*  

我沒答應什麼，  

只說若記得會轉告。  

靈聽後歡喜離去。  

天亮後，我告訴兔爺爺：  

*『此地最適禪修。  

若你肯再賣地，  

我們願以合理價收購。』*  

這塊地非常吉利。  

他同意了——雖然價格仍高。  

於是我持咒讓地價下降：  

*每萊5萬泰銖。*  

大家都很高興！  

他們說：*『這價錢的話，  

有多少我們買多少！』*  

今年他又賣了10萊，  

在桑通村附近——  

還未連接到我的小屋，  

但若咒語生效，  

鄰近土地也能到手。  

無論何處都有靈存在。  

只要眾人心懷善願，  

沒有達不成的事。  

護法們鬥志高昂，  

資金也充足。  

**曾為寺院的土地，  

終將重歸其用...』」  

🐿️☘️🐿️☘️🐿️☘️🐿️  

Luang Por Somkiat Chitmaro

Wat Pa Tham Phra Thepnimit, Udon Thani

April 11, 2025

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

如果佛教徒經過教堂、宮廟，會‘哼！’然後走開嗎？

這樣做就太笨太沒禮貌了😂 

天神其實是什麼？是我們的前輩咯~

他們前世做人做得好，所以讓他們投生為天神

就好像我們的朋友之中，有些也不是信佛的，我們會‘哼！’然後走開嗎？

同樣道理，所有眾生都是我們的朋友，而且天神還要是品德高尚的朋友，為什麼要‘哼！’？😂 

當我們大部分人都不夠功德做天神時（Ref. SN56），他們實在是亂世中的清泉，值得尊重

我們經過宮廟禮拜一下表示尊重，佛陀並沒有說不可以哦~

又不是代表我們在破掉三皈依

在人間，誰人的品德高尚，不論身份宗教，別人都會尊重甚至是鞠躬啦！

但如果我們進到去是去求東西，那就太不好看了😂

別人又不認識我們，他們又沒有欠我們人情；但我們竟然去向他們乞求要他們幫？

隆波帕默說這是乞丐的信徒，不是佛教徒

如果我們無所求地去尊重禮拜天神，就如對好朋友般對他們好；就算我們不用求，當我們遇到困難時，他們也會主動幫我們

他們可能會想：‘哇，這個人那麼好，主動來尊重我，送禮給我；我一定要報答他’

佛陀在Ud.71 和DN16中曾說：

在何處有諸天神，應該為祂們獻上供養，

那些被尊重者尊重他，被尊敬者尊敬他。

因此祂們憐憫他，如母親對親生的兒子，

諸天神憐憫的人，經常看見諸吉祥。

誰都尊重的佛教徒，可能連耶穌（Luang Por Lersi Lingdam 說祂是兜率天的天神）都會幫😂

**Should Buddhists Snub Churches or Temples?**  

Would a Buddhist walk past a church or temple, go *"Hmph!"* and turn away?  

That would be incredibly foolish and rude! 😂  

**What are deities, really?** They're our seniors—beings who lived virtuously in past lives and were reborn as celestial beings.  

Think about it: Among our friends, some aren’t Buddhists. Would we go *"Hmph!"* and ignore them? Of course not! Similarly, all beings are our friends, and deities are especially virtuous ones. Why would we snub them? 😂  

Most of us lack the merit to be reborn as deities (see SN 56). In this chaotic world, they’re like pure springs—worthy of respect.  

There’s nothing wrong with paying respects at a temple or church  as a gesture of goodwill. The Buddha never forbade it!  

It doesn’t mean we’re breaking the **Three Refuges**.  

In human society, we respect and even bow to virtuous people regardless of their religion.   So what's wrong with that?

**But if we go in there to beg for favors?** That’s just shamless. 😂  

They don’t even know us—do they owe us anything?  

As Luang Por Pramote says: *"That’s the behavior of a beggar's disciple, not a Buddhist."*  

If we respectfully honor deities **without demands**, treating them like good friends, they’ll naturally want to help when we’re in need.  

They might think: *"Wow, this person is so kind—offering respect and gifts. I must repay their kindness!"*  

The Buddha said in **Ud. 71 & DN 16**:  

*"Wherever deities dwell, offerings should be made.  

Those who respect are respected; those who honor are honored.  

Thus, they show compassion—like a mother for her child.  

Those whom the deities pity will always see blessings."*  

A Buddhist who respects everyone might even get help from Jesus (whom Luang Por Lersi Lingdam identified as a deity in the Tusita heaven)! 😂  

在不好的能量干擾的時候，真正可以保護我們的是戒，戒可以保護我們。如果我們的戒很好，天神喜歡，他們就會幫忙保護。經常地去禮佛、念經，天神就會來保護。

不需要擔心那些不好的能量。不好的能量，大部分都來自於我們自己的心。我們的心累積，有時候會冒起來，之後我們就去指責說是來自於別的地方。我們有好的戒，去禮佛、念經，去訓練心，去覺知自己，我們就可以往前進步。在被干擾的時候，那屬於果報，不用對它生氣。

When negative energies disturb us, what truly protects us is precepts — precepts can safeguard us. If our precepts are strong, the devas will be pleased and will help protect us. By regularly paying respects to the Buddha and reciting scriptures, the devas will come to our aid.

There’s no need to worry about those negative energies. Most negative energies originate from our own minds. Our minds accumulate [negativity], and sometimes it surges up; afterward, we blame it on external sources. 

If we uphold good precepts, pay respects to the Buddha, recite scriptures, train our minds, and cultivate self-awareness, we can progress forward. When disturbances arise, they are the result of karma — there’s no need to react with anger.

----Luang Por Pramote

2025年7月13日

《臨死的天神》

有些人修行想讓苦消失，去做功德去做布施，希望重新出生；今生就隨他去吧，下一生不要再生病；去做功德做布施發願

可以發生嗎？可以發生，比如說，變為天神，他不冷、不熱、不渴、不餓，主要是心方面的苦；身體是不苦的。但是會一直不苦嗎？不對的

從天神要死的時候，身體就會苦給自己看，就會變給自己看；比如全身流汗。 曾經看過心臟病發作的人全身出汗嗎？天神也是一樣，要死的時候全身流汗，然後就苦。那些天神朋友就來安慰：‘心態要平和，如果要出生的話就投生為人，這樣便有機會學法修行’

一旦投生為人，要死的時候，朋友又來說，心情要保持平穩；要發願成為天神。

究竟是怎麼了（笑）？

做人又苦，想逃去做天神。

做天神後又苦，又想逃來做人

逃到這個道那個道；如果我們真的修行，就會明白，沒有哪一道不苦。每一道都有每一道的苦。如果我們去認識了解身體，直到願意接受身體會老病死是很正常的。一旦願意接受是很正常的話，在老的時候不鬱悶，很正常。在病的時候不鬱悶，因為很正常。在要死的時候不鬱悶，因為覺得很正常的。

----隆波帕默

2025.07.13

"The Dying Deva"

Some people practice to end suffering. They perform meritorious deeds, give alms, and pray for a better rebirth: "Let this life be as it may, but in the next life, may I never fall ill again."

Can this happen? Yes. One might be reborn as a deva (celestial being). A deva feels no cold, no heat, no thirst, no hunger—their suffering is purely mental; the body knows no pain. But does this mean they’re free from suffering forever? No.

When a deva approaches death, their body shows them suffering. Sweat pours from their skin—just like a human dying of a heart attack, drenched in sweat. In that moment, they experience agony. Fellow devas gather to console them: "Stay calm. If you must take rebirth, choose the human realm. There, you’ll have the chance to practice the Dhamma."

Then, when he  is reborn as a human and nears death, friends again advise: "Keep your mind steady. Make a wish to be reborn as a deva!"

What’s going on here? (laugh)

As humans, we suffer and long to escape to the deva realm.

As devas, we suffer and crave to return to the human realm.

We flee from one realm to another—but if we truly practice, we’ll realize: there is no realm without suffering. Each has its own kind of pain.

Only when we fully understand the body—accepting that aging, sickness, and death are utterly normal—can we find peace.

Growing old? Not depressed—it’s normal.

Falling ill? Not depressed—it’s normal.

Facing death? Not depressed—it’s normal.

— Luang Por Pramote

July 13, 2025

對於拜神求神的人；天神們、 菩薩們其實看重兩樣東西：1.誠心 2.感恩

誠心就是要認真去求，不是只是玩玩下

感恩就是要銘記天神對自己的幫助，對自己的恩德；要努力去償還報恩。

有些人求完神後會還神，這其實是很好的習慣

說到底其實僅僅是尊重二字。要認可他們的價值和意義，重視他們。

其實對任何人都應該是這樣。我們要別人幫忙，但卻不認真，又不知感恩；一旦別人感到不受尊重，誰會來幫？

天神和高尚的人類一樣，有些非常慈悲、 好心，發願要來幫助人類。他們就是宮廟裡面的那些被人供奉的神祗。

但是，雖然說幫，又能幫到多少呢？ 就好像我們求人，要這樣要那樣，別人有時都未必幫到。天神就算幫，都不能超越業力的範圍。Ajahn Brahm 也說，我們可以求天神，但有時未必是好事，因為我們不能從中學習。

佛陀並沒有教導佛教徒要求這個求那個，佛陀反倒重視四聖諦：

內心的飢渴導致痛苦

飢渴的熄滅就是痛苦的熄滅

我們不斷求天神，這是骨氣盡失，根本不好看；也在不斷欠別人人情。小心遲早債台高築！

這個世界並不是我們要這樣就有這樣的！ 所有人都要面對這個事實！

一旦我們的心能夠接受現實：

沒有名譽就沒有名譽咯

沒有地位就沒有地位咯

沒有財富就沒有財富咯

沒有朋友就沒有朋友咯

絕症就絕症咯

痛就痛咯

死就死咯

無論遇到什麼，我們都不向外求；去除自己內心的渴求。

噢～這樣修行必然進步神速，直驅涅槃；成為一個真真正正有骨氣的佛教徒，也不用拖欠別人人情。

一舉幾得

如果我們的心真的那麼高尚啊，天神菩薩就算不用我們求，他們都會來暗中幫忙

For those who worship and pray to deities, the gods and bodhisattvas actually value two things:

1.Sincerity

2.Gratitude

Sincerity means praying earnestly, not just as a casual or playful act.

Gratitude means remembering the help and kindness the deities have shown you and making an effort to repay their blessings.

Some people perform rituals to "repay" the deities after their prayers are answered—this is actually a very good habit.

Ultimately, it all comes down to respect. We must acknowledge their value and significance and hold them in high regard.

In truth, this should apply to anyone. If we ask others for help but are not serious about it and show no gratitude, once they feel disrespected, who would want to help us?

The gods, like noble humans, are often very compassionate and kind-hearted, vowing to help humanity. They are the deities enshrined and worshipped in temples.

But even if they help, how much can they really do? It's like when we ask people for favors—sometimes they can't help even if they want to. Even the gods cannot transcend the bounds of karma when offering assistance. Ajahn Brahm also said that while we can pray to the gods, it may not always be beneficial because we might miss the opportunity to learn from our struggles.

The Buddha did not teach Buddhists to beg for this or that. Instead, the Buddha emphasized the Four Noble Truths:

The thirst in our hearts leads to suffering.

The cessation of thirst leads to the cessation of suffering.

If we constantly beg the gods for help, it shows a lack of dignity and is unbecoming. It also means we keep owing favors to others. Be careful, or we might end up drowning in debt!

This world does not bend to our whims—everyone must face this reality.

Once our minds can accept things as they are:

No fame? Then so be it.

No status? Then so be it.

No wealth? Then so be it.

No friends? Then so be it.

A terminal illness? Then so be it.

Pain? Then so be it.

Death? Then so be it.

No matter what happens, we do not seek external solutions. We eliminate the thirst within our hearts.

Oh~ Practicing this way will surely lead to rapid progress straight toward nibanna, transforming us into truly dignified Buddhists who owe no debts to others.

Killing multiple birds with one stone!

If our hearts are truly that noble, the gods and bodhisattvas won’t even need us to ask—they’ll come to help in secret.

如果辦公室政治、 社會上的政治、 國家的政治；我們已經招架不住的話呢

我們一踏足天界的政治，我們就秒速被人KO

佛陀說，這個世界蠢人和具有智慧的人相比，就如大地和沾在指尖的泥土相比（SN56.63 ）

所以人間的政治不難應付，因為只是應付蠢人而已。通常很容易就能解決

人間的政治，最多讓我們失去權力、 地位、 財富等等

假如我們的心不因此而動搖，精神健康沒有被影響到；保全美德和心力，不犯任何錯；就有機會東山再起

他們最多讓我們失去性命，但假如我們心不因此而痛苦呢，我們就贏

但在天界呢，幾乎所有天神都是IQ 極高的人

因為佛陀說，善人是智者；不善人是蠢人（MN129）

只有在人間心靈水平高的人，智慧夠的人才能投生到天界

他們玩政治呢，玩得更加陰險和微細；他們玩的是業力

如果見誰的功德大，快要取代自己的地位呢，就會嘗試幹掉我們

現任的帝釋天不會，因為Luang Por Lersi Lingdam 說他已經是三果聖者了

但在過去有些任期的帝釋天，的確會這樣玩。 例如見到一位隱士的戒德和修行威力，會威脅到自己的地位；於是便派遣天女破掉他的梵行，最後成功了（JaA.523)。

如果現在誰人在穩步累積很大的功德，但心不夠穩定呢； 上面那些天神已經蠢蠢欲動了，在找機會以財富、 地位、 權力、 名譽、 異性來誘惑我們破戒鑄成大錯，讓我們不能生天；然後自己便可以安樂地繼續保全自己的地位。

這還不夠聰明，再陰險些；就是煽動我們去對僧團造惡業，或讓我們冒犯一位聖者，尤其是阿羅漢。

誰傲慢？ 就讓他輕藐聖者，然後讓業力踢他去無間地獄

誰貪心重？就讓他偷吃供養僧團的食物或盜取僧團的資產，然後讓業力踢他去無間地獄

誰嗔心重？就讓他罵聖者，然後讓業力踢他去無間地獄

誰喜歡妒忌？就讓他妒忌聖者，然後讓業力踢他去無間地獄

誰心常常很散亂、 不夠細心？ 就讓他不知不覺地拿了僧團的東西去用，或者讓他忘記供養別人託給他的僧團善款，然後讓業力踢他去無間地獄

就算年紀輕如五歲也可以是阿羅漢，就好像Pañcasīlasamādāniya 長老一樣

但我們根本不會知道，所以幾乎都會中招

如果誰人能夠保持高強度的戒定慧，尊重一切眾生；那就能穩贏這場陰險的政治鬥爭

If we can barely handle office politics, social politics, or national politics...

the moment we step into celestial politics, we'd be instantly KO'd.

The Buddha said that in this world, the number of foolish people compared to the wise is like the earth versus a speck of dust on one's fingertip (SN 56.63).

Thus, human politics isn't too hard to deal with—after all, we're only dealing with fools. It's usually easy to resolve.

At worst, human politics might cost us power, status, wealth, and such.

But if our minds remain unshaken, our mental health unaffected, and we preserve our virtue and mental strength without committing any wrongs—we still have a chance to rise again.

They might take our lives, but if our hearts remain free of suffering, we've already won.

In the celestial realms, however, nearly all the devas (gods) are extremely high-IQ individuals.

Because the Buddha said: "The virtuous are wise; the unvirtuous are foolish" (MN 129).

Only those with elevated minds and sufficient wisdom in the human realm can be reborn in the heavens.

Their political games are far more insidious and subtle—they play with karma.

If they see someone accumulating great merit, someone who might threaten their position, they’ll try to eliminate them.

The current sakkha (King of the Devas) wouldn’t do this—Luang Por Lersi Lingdam said he’s already a anagami (non-returner, the third stage of enlightenment).

But in the past, some reigns of sakkha did play this way. For example, when one of them saw an ascetic whose moral discipline and meditative power could threaten his own status, he sent a celestial nymphs to break his spiritual practice—and he succeeded (Ja 523).

If someone today is steadily accumulating vast merit but lacks mental stability, the devas above are already stirring, looking for opportunities to tempt them with wealth, status, power, fame, opposite sex or sensual pleasures—to make them break their precepts, commit grave errors, and lose their chance at heavenly rebirth. That way, the devas can comfortably preserve their own positions.

But that’s not even the smartest move. The truly cunning approach is to incite someone to create evil karma toward the Sangha (monastic community) or to offend a noble one (ariya), especially an arahant.

The arrogant? Make them look down on noble ones, then let karma hurl them into the Avīci hell.

The greedy? Make them steal offerings meant for the Sangha or misappropriate monastic assets, then let karma hurl them into the Avīci hell.

The hateful? Make them insult noble ones, then let karma hurl them into the Avīci hell.

The envious? Make them resent noble ones, then let karma hurl them into the Avīci hell.

The restless and careless? Make them unknowingly misuse Sangha property or forget to deliver donated funds, then let karma hurl them into the Avīci hell.

A noble one or arahant could be as young as five years old—like the Venerable Pañcasīlasamādāniya.

But we’d never know, so we’d almost always fall into the trap.

Only those who maintain high intensity and unwavering virtue (sīla), stillness (samādhi), and wisdom (paññā), while respecting all beings, can steadily win this insidious political battle.

佛陀說，世間有五種人，其中一種人就是，當他們布施給別人後,幫助別人後；會覺得自己高,別人低;因而藐視別人  (AN5.141) 

其實這是眾生的常態。

如果我們當乞丐，不斷求人，求求求；大部份人都會輕視我們的

我們求天神求得那麼爽？ 就連天神也會鄙視我們,看扁我們的

我們對自己的煩惱毫不羞恥，對自己毫不尊重！

人們都尊重施予者，而非乞求者

因為施予者是去除自我的人，乞求者是增長自我的人

沒有人喜歡自私的人，所有人都喜歡無私的人

我們現在祈求的東西，幾乎所有都是自私的願求，所有都僅僅是為了自己

人們怎會尊重這樣的人？ 天神怎會尊重這樣的人？

但假如我們的志向是為了幫助眾生、 幫助世人

就算我們不用求，別人也會來幫我們，天神也會來幫我們

當我們的心那麼高尚，連天神也會尊敬我們的....

The Buddha said there are five types of people in the world. One of them is those who, after giving to others or helping others, feel superior and look down on them (AN 5.141).

This is actually the norm for sentient beings.
If we become beggars, constantly pleading and begging from others, most people will despise us.
If we beg from the gods so eagerly, even the gods will scorn and belittle us.
We feel no shame for our defilements and have no self-respect!

People respect the givers, not the beggars—
Because givers diminish the ego, while beggars inflate it.
No one likes selfish people; everyone admires the selfless.
What we pray for now is almost entirely selfish—all for our own benefit.
How can people respect such a person? How can the gods respect such a person?

But if our aspiration is to help all beings, to benefit the world,
Even without asking, others will come to our aid, and the gods will support us.
When our hearts are so noble, even the gods will honor us...

Image credit: Aon Chanlerd

天神是絕對不能輕信的！

佛陀已經在JaA.77 中說過了，未來當某些統治者不依正法治國時。其他官員、 國民、 修行人都會受他影響，都會背離正法。 就連那些守護神、 地居天神、 別人供奉的天神、 樹神、 空居天神等等都會不守正法。

很簡單，現在全球影響力最大的是誰？ 應該是Donald Trump

當Donald Trump 的心強過某些天神，那些天神就會被Donald Trump 所感染。

然後住在美國的地居天神也會變得像Donald Turmp 

怎樣像？ 也會崇尚自我 ,把所有東西吸來自己那裡

然後假如有個來自美國的天神飛來和我們聊天，聊天後我們信了他那套就慘了！

我們將會越來越痛苦，越來越混亂。

一旦這個自我的感覺越沉重，我們就會越來越大壓力，因為將會把一切東西看作是‘我的’ 

所以天神怎可以亂信？

佛教徒必定要堅定地信仰佛陀、 法和聖僧

法就是這個四聖諦：

痛苦的原因就是內心的渴求

如果想去除痛苦，就去除渴求

佛陀和聖僧都是已體證這四聖諦的人

認佛法僧做大佬只會邁向快樂

認其他做大佬就可能會越來越痛苦......

Deities should never be trusted lightly!
The Buddha has already mentioned in JaA.77 that in the future, when certain rulers do not govern according to the Dharma, other officials, citizens, and practitioners will be influenced by them and deviate from Dhamma. Even those guardian deities, earth deities, deities worshipped by humans, tree deities, and sky deities will not uphold the Dharma.

It's simple: who has the greatest global influence now? It should be Donald Trump.
When Donald Trump's mind is stronger than that of certain deities, those deities will be affected by him.
Then the earth deities living in the United States will also start to resemble Donald Trump.
How will they resemble him? They will also glorify ego and draw everything towards themselves.

If a deity from the United States comes to chat with us and we believe in their ideas, it would be disastrous!
We will become increasingly painful and chaotic.
Once the feeling of self becomes heavier, we will experience more pressure, as we will see everything as "mine."
So how can we trust deities recklessly?

Buddhists must firmly believe in the Buddha, the Dharma, and the Sangha.
The Dharma is the Four Noble Truths:
The cause of suffering is the craving in the heart.
If we want to eliminate suffering, we must eliminate craving.

The Buddha and the Sangha are those who have realized these Four Noble Truths.

Recognizing the Buddha, Dharma, and Sangha as the true leaders will lead to happiness,
while recognizing others as leaders may lead to increasing suffering...

《不同布施的心態》

大家是用什麼的心態來布施的？

佛陀開示說原來用什麼的心態來布施，是會影響果報哦～

有些人布施是帶有貪欲的，想要果報的。例如布施前就已經在想：‘我做這個布施，是為了死後能享用福報的。’ 以這樣的用心來做布施，功德還是有，但是是最小的。當這個業在臨終時成熟，就會投生到欲界最底層的四天王天。

有些人布施，僅僅是出於‘布施是好的’ 而做。這是因為尊重聖賢的教導而行善。帶著這樣的用心而造下的布施業，當在臨終時成熟，就會投生到欲界第二層的三十三天。

有些人布施，是因為父母或者祖先一直在做，所以自己因為慚愧，羞恥於忽略傳統，害怕被指責，所以依循傳統行善布施。慚愧是比尊重更高層次的心來哦！隆波帕默曾說關於持戒，’ 我們不破戒，是因為聽到佛陀教導破戒不好，所以不去做。但天神比這更進一步，他們不破戒，是因為他們具有慚愧（Hiri-Ottappa），這是天神的法則，稱為天法‘ 所以因為慚愧於疏忽布施而做的布施，那個功德更大。當這個業在臨終時成熟，就會投生到欲界第三層的夜摩天。

有些人煮了東西或者擁有某些東西，但發現別人沒有，於是會想：‘我有他沒有，如果我對沒有的人不布施的話就不太合適‘ 。這是更大的格局，像是有一種幫助世人的社會責任在裡面。 根據Luang Por Lersi Lingdam 的教導，一般具備圓滿功德的菩薩們，菩薩還未抵達涅槃的父母，或者是初果以上的聖者，才有資格上去這一層天。 因此是那些有菩薩心腸的大善人，才可以上去的。 而抱著我有你沒有，所以我有責任要布施給你， 然後把自己夠用之外的全部布施出去，當這個業在臨終時成熟，就會投生到欲界第四層的兜率天。

有些人布施，是效法那些古代的智者仙人行布施。義註解釋，他們就是會對應該供養的人行布施。這是更高的格局。 就是替天行道，公正的用心：你是有德者，所以我應該褒揚你的良善，你的功德。所以相比於那些大惡棍，我選擇布施給你。當這個業在臨終時成熟，就會投生到欲界第五層的化樂天。

有聽過‘助人為快樂之本‘嗎？ 這是更高的格局，’自我‘更少的用心。 當布施時，心會明亮乾淨，生起喜悅，純純地去行善，快樂地行善。當這個業的在臨終時成熟，就會投生到欲界第六層，欲界最高的他化自在天。

更高的用心是什麼？ 就是布施僅僅作為心的裝飾和資具而已。 就是布施讓心變得美麗。怎樣為之美麗？ 沒有自我自私就是美麗。 我們行善幫助別人的同時，僅僅為了去除自私，讓心好。透過不斷削減煩惱，去除自我，心會越來越乾淨和放鬆清涼，便很容易證得禪那和道果。 假如一位聖者能臨終時入定，便會往生到梵天，一直在那裡不再回來骯髒的欲界了，就在那裡享受著非常愉悅，連綿不斷的禪定之樂，連綿不斷的幸福感；並在梵天成為阿羅漢，得到最高的快樂，同時終結一切苦和輪迴。

Ref. AN7.52

"Different Attitudes in Giving"

What kind of mindset do you bring to generosity?
The Buddha taught that the intention behind giving directly influences its karmic fruit.

Some give with greed, seeking rewards. For example, they think beforehand: "I’m giving this so I can enjoy the fruits in the afterlife." While this still generates merit, it is the smallest. When this karma ripens at death, they are reborn in the lowest heaven of the sense realm—the Cātummahārājika (Realm of the Four Great Kings).

Some give simply because "giving is good." They act out of respect for the teachings of the wise. With this intention, their generosity ripens into rebirth in the Tāvatiṃsa Heaven, the second level of the sense realm.

Some give because their parents or ancestors always did so. Feeling ashamed to neglect tradition and fearing criticism, they follow it. Shame and fear for unwholesomeness (hiri-ottappa) is a higher motivation than mere respect! Luang Por Pramote once said about precepts: "We refrain from breaking them because the Buddha taught it’s wrong. But deities go further—they abstain out of innate moral shame and fear (hiri-ottappa), the ‘divine law.’" Thus, giving out of shame for neglecting generosity yields greater merit. This leads to rebirth in the Yāma Heaven, the third sense-realm heaven.

Some cook or possess something and notice others lack it. They think: "I have, they don’t—it wouldn’t be right to withhold it." This reflects a broader, socially responsible mindset. According to Luang Por Lersi Lingdam, only those with perfect virtues—Bodhisattvas, the parents of Bodhisattvas, or noble ones (ariyas) at least at the first stage of enlightenment—qualify for this rebirth. Thus, only great-hearted, compassionate beings ascend here. When such karma ripens, they are reborn in the Tusita Heaven, the fourth sense-realm heaven.

Some give to emulate ancient sages. The commentaries explain they give to those worthy of support. This is an even loftier mindset—a cosmic justice: "You are virtuous; I should honor your goodness." Compared to aiding wrongdoers, they choose the virtuous. This leads to rebirth in the Nimmānarati Heaven, the fifth sense-realm heaven.

Ever heard "Helping others is the root of happiness"? This is higher still—a selfless joy. When giving, the mind becomes bright, pure, and joyful. Such karma ripens into rebirth in the Paranimmita-vasavatti Heaven, the highest sense realm.

What’s the highest intention? Giving merely as an ornament of the heart—to beautify the mind. How? By eroding selfishness. We give to help others while purifying the heart. Through steadily abandoning defilements, the mind grows serene and cool, easily attaining jhāna (meditative absorption) or even enlightenment. If a noble one enters jhāna at death, they are reborn in the Brahmā realms, abiding there in uninterrupted bliss, free from the filth of the sense realm. There, they may attain arahantship, ending all suffering and rebirth.

Ref: AN 7.52

根據＜聖經＞所記載，耶穌死後復活了。

復活到哪裡呢？  Luang por lersi lingdam說耶穌再生到兜率天了

如果一個人要投生到天界，隆波帕默和隆波間夏說他要具備天法

什麼是天法呢？就是慚愧之心， 對惡業的羞恥之心

當我們有機會傷害自己、傷害別人時，我們感到羞恥和恐懼而不去做，

我們就合資格做天神了

傷害自己就是讓自己不開心。 怎樣不開心？生起貪嗔癡就是不開心

傷害別人就是因為貪嗔癡而傷害別人，讓別人不開心

我們持戒可能是為了福報、面子，但天神持戒更多是因為慚愧， 比我們更勝一籌

而怎樣可以投生到兜率天呢？那可是很高的天界哦！

Luang por lersi lingdam 說只有三類人可以上去：

1 功德圓滿的菩薩

2.聖者

3.菩薩的父母

所以一個能上去的人一定是具備菩薩心腸， 很慈悲的人。

佛陀也說，這類人都是抱著‘我有他沒有，如果我對沒有的人不布施的話就不太合適‘ 的這種心態去布施的(AN7.52)。這是很大的格局，像是有一種幫助世人的社會責任在裡面。

所以隨喜讚嘆耶穌。

這就是耶穌的成功之道了！

According to the Bible, Jesus was resurrected after death.

Where did he go after resurrection? Luang Por Lersi Lingdam said Jesus was reborn in the Tusita Heaven.

If one wishes to be reborn in the heavenly realms, Luang Por Pramote and Luang Por Ganha say they must possess "heavenly Dhamma" (deva-dhamma).

What is heavenly Dhamma? It is a sense of shame and fear toward bad kamma—the conscience that prevents evil deeds.

When we have the opportunity to harm ourselves or others but refrain out of shame and fear,

we qualify to become a celestial being.

Harming ourselves means making ourselves unhappy. How? By giving rise to greed, hatred, and delusion—these bring unhappiness.

Harming others means hurting them due to greed, hatred, or delusion, causing them suffering.

We may uphold precepts for merit or reputation, but deities uphold them primarily out of moral shame—surpassing us in virtue.

And how can one be reborn in the Tusita Heaven? That is a very high heavenly realm!

Luang Por Lersi Lingdam says only three types of people can ascend there:

1.Bodhisattvas with perfect merits

2.Noble beings (ariyas)

3.The parents of Bodhisattvas

Thus, those who reach it must possess a Bodhisattva’s compassionate heart.

The Buddha also said such individuals give with the mindset: "I have, while others lack—it would be improper if I did not share with those in need." (AN7.52)This reflects great magnanimity, embodying a sense of social responsibility to help the world.

So we rejoice in Jesus' merits.

This was Jesus’ path to success!

有一次，佛陀使微少塵土沾在指甲尖後，問比丘們：

你們怎麼想它，哪個是比較多的呢：這被我沾在指甲尖的微少塵土，或這大地？

比丘答後者，沾在指甲尖的微少塵土比這大地小得不可比較

佛陀說，同樣地，

天神死後，再生到天界的比較少，更多的會墮落到地獄（AN56.108)

再在另一個場合引用相同的比喻說，天神死後，再生到人界的比較少，更多的會墮落到地獄（AN56.114)

為什麼會這樣？ 因為太多貪嗔癡！

當我們的執著越多，把越多東西視為‘我的’ ；那就等於增加心的重量

心越輕，就越貼近天界

心越重，就越貼近地獄

所以就算投生到天界，仍未安全

成就初果更安全，因為不用再墮落惡道了

成就涅槃最安全，因為自從證悟的那一刻，內心不再有絲毫痛苦了，而且不用再投生受苦了

Once, the Buddha touched a tiny bit of dust to the tip of his finger and asked the monks:
"What do you think is greater: this tiny bit of dust I have on my fingertip or the earth itself?"

The monks replied that the dust on the fingertip is infinitely smaller than the earth.

The Buddha said, similarly, that the number of deities who die and are reborn in the heavenly realms is comparatively small; more will fall into hell (AN56.108).

In another instance, he used the same metaphor to say that the number of deities who die and are reborn in the human realm is also comparatively small; more will fall into hell (AN56.114).

Why is this the case? Because of too much greed, hatred, and ignorance!

The more we cling and view things as 'mine,' the heavier our mind become.

A lighter heart is closer to the heavenly realms, 

while a heavier heart is closer to hell.

Therefore, even if reborn in the heavenly realms, it is still not safe.

Achieving the first stage of enlightenment (stream-entry) is safer, as one will not fall into the lower realms again.
 

Achieving nibanna is the safest, because from the moment of realization, there is no longer any suffering in the heart, and there is no need for rebirth to suffer again.

如果想要快樂，方向一定是去除煩惱

四大天王天一日一夜等於人間五十年

三十三天一日一夜等於人間一百年

夜摩天一日一夜等於人間二百年

兜率天一日一夜等於人間四百年

化樂天一日一夜等於人間八百年

他化自在天一日一夜等於人間一千六百年（AN3.71）

如果是梵天，他們一天比這更多

為什麼越上的天界一天等於人間越長時間？

那是因為他們的滿足感越高

所謂快樂不知時日過；越快樂，感覺上時間就越快過

為什麼越快樂？ 因為他們貪嗔癡越薄！

四天王天的天神還有較強的煩惱，還從事粗糙的性行為、 感官享樂，

但越上的天界，他們的煩惱越薄，所從事的性行為、 感官享樂就越單純，因為他們心中的煩惱越少，滿足感越強

到梵天界，他們完全鎮壓了五蓋這些煩惱，所以他們根本不用感官享樂，他們的食物就是禪定所帶來的喜悅和快樂

知道比這個更高的快樂是什麼嗎？ 就是涅槃的快樂

Ajahn Suchart 形容涅槃是：‘24小時都在站立、行走、坐著、躺著，一直在體驗“paramaṁ sukhaṁ”（最高的快樂），不需要再做任何事情；飽了’

涅槃就是一切煩惱的完全滅盡，因此是最高的快樂

因此如果我們還想要這個要那個，還有許多貪嗔癡，儘管有許多財富和美女，我們依然還不快樂

當我們貪嗔癡越少，儘管我們沒有那麼多財富和美女，我們就越快樂

假如我們沒有貪嗔癡，我們就算什麼都沒有，也不會有痛苦，只剩下最高的永久快樂

所以如果想要快樂，方向一定是去除煩惱；而不是別的

If we want happiness, the direction must be to eliminate defilements.

The Four Heavenly Kings realm: one day and night equals fifty years in the human realm.

The Thirty-Three Gods realms: one day and night equals one hundred years in the human realm.

The Yama Gods: one day and night equals two hundred years in the human realm.
 

The Tusita Heaven: one day and night equals four hundred years in the human realm.

The  the Heaven of Enjoying the Conjured: one day and night equals eight hundred years in the human realm.

the Heaven of Freely Enjoying Things Conjured by Others: one day and night equals one thousand six hundred years in the human realm (AN3.71).

If it’s Brahma, they experience even more time in a single day.

Why does a day in the higher heavens equate to longer periods in the human realm?
That’s because their sense of contentment is higher. Happiness makes one lose track of time; the happier we are, the faster time seems to pass.
Why are they happier? Because their greed, anger, and ignorance, their defilements are less.

The deities in the Four Heavenly Kings still have stronger defilements and engage in coarse sexual behaviors and sensory pleasures

but in the higher heavens, their defilements are thinner, and their sexual behaviors and sensory pleasures become purer, as they have fewer defilements and greater contenement.

In the Brahma realm, they have completely suppressed the five hindrances, the middle level defilements, so they do not need sensory pleasures; their food is the joy and happiness brought by stillness.

Do you know what an even higher happiness is? It is the happiness of nibanna.

Ajahn Suchart describes nibanna as: “Standing, walking, sitting, and lying down 24 hours a day, always experiencing ‘paramaṁ sukhaṁ’ (the highest happiness), without needing to do anything else; completely content.”

nibanna is the complete extinguishing of all defilements, thus it is the highest happiness.

Therefore, if we still want this and that, with much greed, anger, and ignorance; even with wealth and beauty, we are still not happy.
 

When our greed, anger, and ignorance decrease, even if we don’t have much wealth or beauty, we become happier.

If we have no greed, anger, or ignorance, even if we have nothing, we will not suffer, and only the highest, ever-lasting happiness remains.

So, if we want happiness, the direction must be to eliminate defilements; nothing else.

有些人小時候常常會夢到自己飛

飛得很開心

醒來也很開心和滿足

讚念長老說，這類人有機會過去世是梵天神。

梵天神是很高的天神，只有臨終時進入禪那的人才可以往生到那裡。

然而，在上一個世界週期完結，到這個世界形成之初；我們大部分人都是梵天神（DN26）

難以想像哩～

特朗普決心讓美國再次偉大

如果誰人熱心修習禪定，他將能讓自己再次偉大...

Some people often dream of flying when they are young,

 feeling very happy while flying 

and waking up feeling joyful and content.

Elder Jamnian said that such people may have been Brahma gods in their past lives.

Brahma gods are high celestial beings, and only those who enter Jhanas at the time of death can be reborn there. 

However, at the end of the last cosmic cycle,  and when this world began to form, most of us were Brahma gods (DN26).

It's hard to imagine.

Trump is determined to make America great again. 

If anyone is enthusiastic about practicing stillness, they can make themselves great again too ...

在本生經442中記載了，四大天王有派遣天神去保護那些皈依三寶、具足戒行、侍奉父母的落難人

那時菩薩（釋迦牟尼佛的前世）遇上了海難，在大海中游了七天七夜。而且菩薩品行端正，符合了上述的條件

為什麼沒神救他？哦，原來因為那位被四大天王派遣的天女疏忽大意了（笑）

因為菩薩具足了這些條件，又正在落難；當天女發現後便感到非常害怕，因為如果他死了，天女肯定會被受罰的！

於是便救菩薩離開茫茫大海，回到城市當中。

如果誰人想要自然得到天神的護持，不用求也讓天神來幫您，很簡單！

皈依三寶，只把佛陀、法、和聖僧作為我們的依靠。天神雖然我們尊重，但不是我們的皈依，三寶才是我們的皈依

我們侍奉父母。怎樣侍奉？佛陀和義註在DN31中這樣教導：

1. 養活父母

2.做好對父母的義務和責任

3.不敗家,不會毀掉屬於父母的財產, 捨棄不好的家族傳統,確立或維持良好的家族傳統

4.聽教聽話,讓自己真的值得繼承他們的家產

5.為死去的父母做功德.

然後,也要具足戒行.怎樣為之具足戒行?就是有五戒和十善業! 再簡單來說，就是凡事從別人的角度去想，有同理心，不要傷害自己，也不要傷害別人。

五戒是:

1. 不殺生

2. 不偷盜,不去拿別人沒有給我們的東西,讓他們惱火煩惱

3. 不邪淫,不去和那些和他發生性行為後,會破壞他家庭、讓家人生氣難過的人性交.Ajahn Golf 說：【就算我們沒有伴侶、他們也沒有伴侶，如果他們的父母不允許的話，我們也不去偷他們的兒女。】

4. 不說謊

5. 不飲酒吸毒毀掉自己的正念

十善業則是

1. 不殺生

2. 不偷盜

3. 不邪淫

4. 不說謊

5. 不離間別人的感情， 說對方壞話。 Ajahn Golf 說：【就算是真實的，只要會令到別人分裂，都不應該說。】

6. 不粗惡語， 就是不說那些會傷到別人心的話。Ajahn Golf 也說：【也就是不說粗口，說那些沒禮貌、沒文化的東西】

7. 不閒雜語，  Ajahn Golf 說：【就是不說沒有意義的廢話】，說完浪費自己時間、浪費別人時間的話。 說話有節制，不會讓對方難受不滿。

8. 內心不會想佔有別人的東西

9. 不會怨恨別人，不會想傷害別人

10. 相信因果

任何人做到皈依三寶、侍奉父母、五戒十善業這些美德，不用求，天神也會幫您的！

《佛教對天神的態度》

相信許多人接觸南傳佛教後，都會有一個普遍的現象。他們在意識到阿羅漢的地位比天神高後，或者看到一些聖僧的傳記，看見連天神也來祝賀和服侍阿羅漢後，都會多多少少輕視天神。筆者以前也有類似的心態，根本不想和天神扯上任何關係，只想親近阿羅漢。

但後來看巴利文經典，卻發現了佛陀對於天神的看法與自己的偏見截然不同。

在AN5.41中，佛陀就曾建議布施第一的給孤獨長者，把財富用在五個地方，其中一個地方竟是對天神的供品。

在AN5.58中，佛陀也建議另一位居士摩訶男，如果想預期增長而非減損，也要把部分財富用來尊敬所有領受供祭的天神。為什麼呢？當天神收到他們的心意後，便會釋出善意憐憫施主：『願你保持長命、長壽。』。被天神憐憫的人僅會預期增長，非減損。

在AN7.21中，佛陀教導離車人七不衰退之法：假如想預期自己種族的增長的話，要去尊敬那些跋耆塔廟，不使那些先前施與的、先前作的合法供品衰損。我想大概佛陀還在生的年代，沒有人會建佛塔舍利塔給佛陀吧，所以這裡的跋耆塔廟指的應該是那些神廟。

在Ud.71 和DN16中，佛陀更說：

凡在那裡已有諸天神，應該為祂們獻上供養，

那些被供養者會供養他，被服侍者會服侍他。

因此祂們憐憫他，如母親對親生的兒子，

諸天神憐憫的人，經常看見諸吉祥。

其實不同地方也有不同的神廟，一般沒有特別宗教的人都會去拜拜求個安心，或有事相求。身為一位虔誠的佛教徒，我對這些沒有意見。畢竟佛陀在經律論處處都表明了天神的存在。 哪些人會投生到天界？佛陀在AN10.177 中說，那些行十善的人，即有良好戒德的人會投生到天界。可以肯定的是，天神都是有一定美德，才會投生為天神 (傷害佛教的魔波旬及其隨從除外)。佛陀更在AN11.11中教導摩訶男應隨念諸天：那些天神由於具備這樣的信，施，戒，聞，慧，而往生天界，而我自己也具備這些特質。 所以佛陀根本不抗拒天神，甚至叫弟子要憶念他們的美德。 假如臨死時想起天神的美德或天神，因為心是善的是清涼的，是有定的，下一生也可能會投生到天界。帕奧禪林就有人過去世臨死時想起聖母，專注聖母身上的光（修光遍），而往生為色界梵天神。反而鬼佛陀就沒有叫大家親近了，假如常常想起鬼，死時出現鬼的相，那就可能投生為鬼。有些天神會駐在一些神廟中，其實他們也想要功德。於是誰去求他們，在不違反因果底下，他們也會去幫忙。當他們受到你的尊敬,尊重,他也很願意去守護幫助你

所以身為佛教徒，見人去拜神，我也不會反感，畢竟如果天神真的幫到他們，我也為他們高興，我也隨喜天神的功德。隆波帕默體系被認證為見法的阿姜巴山，過去人生低潮時也有求助過觀音，他也對這些持開放的態度：親近好人（天神）有什麼問題呢？ 根據義註，在佛陀宣說完《轉法輪經》後，有1億8千萬位梵天神也證悟了初果。在宣說《教誡羅侯羅小經》時，幾千位天神也證悟了初果或以上。在那次佛陀與天神等的大集會，根據經典，佛陀之後也宣說了幾篇經文，讓無數的天神取得覺悟。帝釋天在聽完《帝釋所問經DN21》後證悟了初果,他就是一般人所拜的玉皇大帝. 根據註釋:大梵天王Sahampati 是位三果聖者,他就是一般人拜的四面神.所以千萬不能少看天神,他們之中有許多都是聖者.假如我們去冒犯聖者又不去懺悔,基本上我們今生禪修不能再進步了,死後也很大機會下惡道.

不過還是要知道，之所以天神能幫到我們，是因為我們有過去的福報，不然天神也幫不到我們。想求財的要多布施，想要健康的要戒除殺生多放生—要有這些因果的正見，而不是一味求助天神。

管神易過管人？我們以為啦！

天界是智商高人士的聚集地

因為佛陀說行為、 語言、 思想行惡就是蠢人

行為、 語言、 思想良善就是聰明有智慧的人（MN129)

善人死後都上到天界那裡。所以在天界大部份天神都是極度聰明的人來的。

現在在人間的總統、 國家元首，我們不太可能再在天界的領導層那裡看到他們。

因為有許多都是笨笨的，他們既傷害自己，也傷害別人。

傷害自己就是讓自己不開心，即讓煩惱在心中滋長

傷害別人即以貪嗔癡來讓別人受苦

就如佛陀所說，一顆渾濁的心，是不可能知道自己和別人的利益的。（AN1.45)

這是智商不高的表現。

就算給他們那麼好運在臨終時生起善心，上到天界；難道一眾天神會服他們嗎？ 天民的智商和德行比他們還好，為什麼自己要以他們為領袖？

但如果一個人現在在人間擁有很強的正念，他就很大機會可以躋身天界的政府管理層。

就如Ajahn Suchart 所說：‘每個層次的修行都依賴於不同正念的強度。
布施（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。
你需要正念來打坐。
然後，如果你要探索智慧，你也需要正念。來讓心導向無常（anicca）、不淨（asubha）或無我（anatta）。’

一個正念強的人，也必然是有德行的人

一個正念強的人，也必然是聰明有智慧的人

因為當一個人正念越密集，他的貪嗔癡就會越少；他因而會越清醒、 越清明、 記憶力會越好（AN5.193） 、工作能力越好（AN5.23)、越聰明、越有智慧(AN5.51)

如果這樣的善人、智者上到天界，一眾天神也會服

比如說，為什麼帝釋天能夠成為帝釋天？

佛陀說，他為人時曾遵守七條戒：

1.他一整生都奉養父母；

3.他一整生都說柔軟語；

4.他一整生都不挑撥離間；

5.他一整生都以離吝嗇之心居家，自在地施予，張開手掌，樂於捨離，有求必應，樂於布施；

6.他一整生都說真話；

7.他一整生都不發怒，假設他生起憤怒，也會迅速調伏

所以帝釋天過去為人時已經是正念非常強、 非常聰明、 非常有德行的人了。

當上到天界，他的正念更加提升，佛陀說他可以在剎那間思維一千件事情，因此被稱為千眼沙格（Sahassakkho）  （DhpA.30)

當遇到聽完佛陀宣說《帝釋所問經》後，他就此證得初果；正念再提升

據Luang Por Lersi Lingdam 所說，帝釋天現在已經是三果聖者了。而三果聖者不再黏住感官的快感了，他們的心非常清淨。

所以帝釋天在三十三天根本沒得輸。

他在德行和智慧都冠絕整個三十三天，天神們都不得不服

Is it easier to manage deities than to manage huma? No no no~

The Heavenly Realm is a gathering place for highly intelligent individuals. The Buddha said that those who commit unwholesome actions, speak ill, or think negatively are foolish.

In contrast, those who act, speak, and think well are wise (MN129).

Thus, good people ascend to the Heavenly Realm after death, meaning that most deities there are extremely intelligent.

Currently, the presidents and heads of state we see on Earth will not be found among the leaders in the Heavenly Realm. Many of them are foolish, harming both themselves and others.

Harming oneself means letting himself unhappy, allowing defilements to grow in his mind.

Harming others means causing suffering to them through greed, hatred, and ignorance.

As the Buddha said, a muddled heart cannot discern its own interests or those of others (AN1.45). This is a sign of low intelligence.

Even if they are fortunate enough to have  good intentions arisen at the end of their lives and ascend to the Heavenly Realm, will the deities respect them?

The intelligence and virtue of the heavenly beings surpass theirs; why would they accept them as leaders?

However, if a person possesses strong mindfulness now, he then has a great chance of joining the government in the Heavenly Realm.

As Ajahn Suchart said: "Every level of  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

You need mindfulness to meditate

Then if you investigate for wisdom, you also need mindfulness. You need mindfulness to direct your mind :Asubha, anicca, or anatta."

A person with strong mindfulness must   be virtuous

A person with strong mindfulness must also be wise.

As one's mindfulness becomes denser, their greed, hatred, and ignorance diminish.

They become more alert, clearer-minded, with better memory (AN5.193), with high work capability (AN5.23), and greater wisdom (AN5.51).

If such good and wise individuals ascend to the Heavenly Realm, the deities will respect them.

For example, why could Indra become Indra? The Buddha said that in his past life, he observed seven precepts:

• He supported his parents throughout his life.

• He spoke gentle words all his life.

• He did not sow discord.

• He lived with a generous heart, freely giving, opening his hand, willingly letting go, and responding to requests joyfully.

• He spoke the truth all his life.

• He did not get angry; if anger arose, he quickly subdued it.

Thus, Indra was already a person with strong mindfulness, great intelligence, and virtuous conduct before.

Upon ascending to the Heavenly Realm, his mindfulness further increased. The Buddha said he could think of a thousand things in an instant, hence he is called Sahassakkho (the Thousand-Eyed One) (DhpA.30).

After listening to the Buddha's teachings in the "Questions of Indra," he attained the first stage of enlightenment, further enhancing his mindfulness.

According to Luang Por Lersi Lingdam, Indra is now a non-returner.

Non-returners no longer cling to sensory pleasures; their hearts are very pure.

Thus, Indra has no competition in the thirty-three heavens.

In virtue and wisdom, he surpasses all, all of  the deities must respect him.

大家家中有這個牌嗎？

福由自己創造，禍也是自己創造，別人天官怎樣賜福？

業力實是自作自受啊！行善得善果，行惡得惡果

就如佛陀在《法句經165》 中說：

‘惡業及污染是自己造作的，不作惡業及清淨行也是自己

決定的，清不清淨全在自己，別人無能為力。’

求天官的概念是什麼？

就好像求一個非常繁忙的政府官員一樣, 例如美國副總統Vance：‘幫幫我吧，幫幫我吧😭 ’  send 一封email 去，結果會如何？

就算給我們聯絡到，天官做我們的朋友。

但我們天天都求我們的朋友：‘給我錢啦， 給我錢啦😭’

大家覺得如何？

就算真的給我們錢，我們不會罷休的，對嗎？😂

慾望是永無止境的，很快就會：‘賜個美女給我啦，賜個美女給我啦😭’

有個朋友每隔幾分鐘就求我們一次，天天都是這樣，大家覺得怎樣？

三十三天一天等於人間一百年。(AN3.71)

我們一天求天官一次，就等於3600秒x24/100x365=2.3 秒求他們一次😂

噢，如果我們有這樣的朋友，應該老早就和他絕交了～ 

Does anyone have this plaque at home?

Blessings are created by oneself, misfortunes are also created by oneself. How can heavenly officials grant blessings to us?

Karma is indeed self-inflicted! Good deeds yield good results, while evil deeds yield evil results. Just as the Buddha said in the Dhammapada (Verse 165):
"Evil deeds and defilements are created by oneself; not doing evil deeds and practicing purity is also one's own decision. Whether one is pure or impure depends entirely on oneself; others have no power to help."

What is the concept of seeking heavenly officials?
It's like asking a very busy government official for help, for example, Vance, the Vice President of the United States: "Please help me, please help me 😭" If we send him an email, what would happen?

Even if we successfully contact him, the heavenly officials becomes our friend. But we ask our friends every day: "Give me money, give me money 😭" What do you think?

Even if they do give us money, we won't be satisfied, right? 😂 Desire is endless, and soon we will be asking: "Grant me with a beautiful girl , Grant me with a beautiful girl 😭"

If a friend asks us every few minutes, doing this every day, how would you feel?

For the heaven of Thirty-three,  one day equal one hundred years in the human realm. (AN3.71)

If we ask the deities once a day, it equals 3600 seconds x 24 / 100 x 365 = 2.3 seconds asking them once 😂

Oh, if we had such a friend, we should have cut ties with them long ago.

Image credit: 德成行, USA

7. 馬喀的故事

Maghavatthu

文喜比庫譯

「馬喀以無逸…」這佛法開示是導師住在韋沙離（Vesālī）附近的重閣講堂（Kūṭāgārasālā）時，就沙格天帝（Sakka）而說的。

在韋沙離住了一位名叫馬哈離（Mahāli）​​的離車族（Licchavi）人，他聽瞭如來所講的《沙格所問經》（《長部》2.344）後，心想：“正自覺者將沙格的成就說得很大，我要去問問'[佛陀]是看到後而說，還是沒有看到？認識沙格還是不認識？'”

於是離車族人馬哈離就這樣前往跋葛瓦那，到了後禮敬跋葛瓦，然後坐於一旁，坐於一旁的離車族人馬哈離這樣問跋葛瓦：

「尊者，跋葛瓦見過沙格天帝嗎？」

“馬哈離，我確實見過沙格天帝。”

「尊者，您怕是見到了個假沙格吧？尊者，沙格天帝是很難見到的。”

「我確實認識沙格，馬哈離，我還徹知他所做之法，以及依此等法而獲得沙格天帝之地位。

「馬哈離，沙格天帝以前曾是一個名叫馬喀的年輕人，因此被稱為馬喀瓦（Maghavā）。

「馬哈離，沙格天帝從前做人時在城鎮中行布施，因此被稱為城施者（Purindado）。

「馬哈離，沙格天帝以前做人時曾恭敬地（sakkaccaṃ）施予，因此被稱為沙格（Sakko）。

「馬哈離，沙格天帝過去做人時曾布施住所，因此被稱為施住者（Vāsavo）。

「馬哈離，沙格天帝可以在剎那間思維一千件事情，因此被稱為千眼沙格（Sahassakkho）。

「馬哈離，沙格天帝的夫人是名叫善生（Sujā）的阿修羅女，因此被稱為善生夫（Sujampati）。

「馬哈離，沙格天帝是三十三天諸天的統治者，因此被稱為天帝（Devānamindo）。

「馬哈離，沙格天帝過去做人時曾完全地持守七個誓願，由於持守了那[七個誓願]他成為了沙格[天帝]。是哪七個誓願呢？

「盡形壽奉養父母；

「盡形壽尊敬家中長輩；

「盡形壽說柔軟語；

「盡形壽不挑撥離間；

「盡形壽以離慳之心居家，自在地施予，張開手掌，樂於捨離，有求必應，樂於布施；

「盡形壽說真語；

「盡形壽不發怒，『假設我生起憤怒，將迅速調伏89。’

「馬哈離，沙格天帝過去做人時完全地持守了這七個誓願，以此成為了沙格天帝。

「若人孝父母，恭敬族中長，

口出柔和言，捨棄於離間，

調伏慳吝心，諦語抑忿怒，

忉利諸天眾，稱彼善男子。 」

（《相應部》1.257）

[聽導師]說完“馬哈離，這就是沙格作為年輕人馬喀時所做的業”，[馬哈離]又想聽他實踐的詳情，問道：“尊者，年輕人馬喀是怎樣遵循[這些法]的？

「馬哈離，那你聽好了。」說完，[佛陀]講述了過去的事情：

過去在馬嘎塔國有位叫做馬喀（Magha）的年輕人住在一個叫做馬吒喇（Macala）的村莊，[一天]，他去到村里的集會場所，在自己站的地方用腳把塵土清理走，把地面弄得很舒適。另一個人就用手臂把他從那裡推開，然後自己站了那裡。他沒有對那個人生氣，然後把另一個地方弄平整了站著。然後又來一個人用手臂把他從那裡推開，自己站在那裡。他也沒有對那個人生氣，然後把另一個地方弄平整了站著。就這樣，人們一個接一個地從家裡出來，用手臂把他從所站的地方推開。

他心想：「所有這些人都依靠我而獲得了快樂，這個業應該會成為給我帶來快樂的福業。」第二天，他帶來鐵鍬，平整出打穀場那麼大的一片地方。所有去的人都站在那片地方。然後在涼季的時候他為他們生火，熱季就提供水。

然後他想：「[這裡]是一個可意的場所了，所有人都歡喜，沒有任何人不滿意了，從此我應該去平整道路。」他一早就出發，平整道路，把那些需要移除的樹枝砍下來搬走。然後另一個人看到了就問：

“朋友，你在做什麼？”

“我在鋪設通往天界的道路，朋友。”

“這樣的話，我也和你一起。”

“嗯，朋友，天界是[可容納]許多人的喜悅眾樂之所。”

從此就有了兩個人。又有另一個人看到他們後以相同方式提問，聽了[他們的解釋]後也加入到他們當中，就這樣一個又一個，一共有了三十三位。他們全都拿著鐵鍬等工具，一由旬、兩由旬的距離往前平整道路。村長看到他們就想：「這些人不干正事，如果他們去森林裡獲取魚肉等，或者釀酒來喝，或者做其他類似的事情的話，我或多或少會有點收入。」然後把他們叫過來問：

“你們走來走去在做什麼？”

“[在鋪設通往]天界的道路，大人。”

“對住於在家生活而言這樣做是不適合的，去森林裡獲取魚肉等，釀酒來喝，做種種[此類]事情是適宜的。”

他們拒絕了他的話，這樣被他一再地說，他們還是拒絕了。他生氣了，“我要毀了他們”，去到國王面前說：“大王，我看到一夥強盜在四處遊蕩。”[國王]說：“去，把他們抓過來。”他就這樣去把他們都綁起來帶去交給國王了。國王未經調查就下了命令：“用大象踩踏他們。”

馬喀就教誡其他人：「朋友們，除了慈悲我們沒有其他依靠了，你們不要有憤怒，請對國王、村長、踩踏的大象和自己保有同等的慈心吧。」他們這樣照做了。這時，由於他們慈心的威力，大像不敢靠近他們。國王聽說了此事，[心想]：「它看到了很多人，所以不敢踩。」就說：「你們去，把他們用草蓆蓋住，然後[放大象]踩他們。」即便他們被草蓆蓋住後送去[給大象]踩，大像也只是遠遠地退後。

國王聽說此事後，[心想：]「這應該是有原因的。」派人把他們叫過來問：

“夥計們，因為我你們有什麼沒得到的嗎？”

“這話是什麼意思，大王？”

“聽說你們是一夥在森林裡遊走的強盜？”

“誰這麼說的，大王？”

“村長，夥計們。”

「我們不是強盜，大王，我們不過是在淨化自己通往天界的道路，做這樣這樣的事情而已，村長鼓勵我們去做不善之事，[我們]沒有照他的話去做，他生氣了，想毀了[我們]，才這麼說的。

這時，國王聽了他們的話後很歡喜，[說道：]“朋友們，那畜生都知道你們的德行，我作為一個人類卻不能得知，請原諒我吧。”

這樣說完後，把村長及其妻兒給了他們做奴隸，送給他們適合騎乘的大象，並將那個村莊賜給他們，讓他們怎麼舒服就怎麼受用。他們[覺得：]「就在今生我們已經看到了所做功德的果報。」於是生起了許多的淨信心。他們輪流登上那頭大象，邊走邊商量：“如今我們應該做大量的功德，我們該怎麼做呢？我們在修繕四條大道後，將為大眾建造休息廳。”

他們找來木匠建造大廳。然而由於對女人離欲了，他們沒有給女人[機會參與]那大廳[建設]的功德。不過在馬喀家裡有歡喜（Nandā）、吉妲（Cittā，心）、善法（Sudhammā）、善生（Sujāti）四位妻子。她們中的善法和木匠在一起，[說：]「兄弟，讓我成為這大廳的[功德]首領吧。」說完給了他賄賂。他[回答]“好的”同意了，他首先把要做屋頂[樑木]的樹弄乾，刨皮鑿成屋頂[樑木]後，再在上面刻上“此善法之廳”，然後用布包裹著放好。

然後木匠在大廳建造完成安置屋頂[樑木]那天，對他們說：

“哎呀！先生們啊，還有個該做的東西我們忘了。”

“是什麼，朋友？”

“屋頂[樑木]。”

“沒關係，讓我們把它弄來吧。”

「現在才砍的樹是不能做的，應該找一根之前就砍倒，刨好鑿好了放在那裡的屋頂[樑木]。”

“現在該怎麼辦？”

“如果誰家裡有做好放在那裡要賣的屋頂[樑木]，應該把它找來。”

他們搜尋的時候在善法家裡看到了，開出一千錢[的價格也]沒能得到。她說：“如果讓我參加大廳[的建造]功德，我就給。”然而他們說：“我們不讓女人參加。”

於是木匠就對他們說：「先生們，你們說什麼呢，除了梵天界就沒有其他沒有女人的地方，要了[她的]屋頂[樑木]吧。這樣我們的工作就將完工了。」他們[說：]「好的。」收下了屋頂[樑木]，將大廳完工了，分成三個部分：一部分給官員做住處，一部分給窮苦之人，一部分給病人。

三十三個人準備了三十三塊木板[凳]，然後交代大象：「有客人來了後，坐在誰鋪設的木板[凳]上，就把他送到木板的主人家裡，木板的主人就要承擔為他洗揉足、背，提供飲品、主食、副食和床舖的一切義務。就給那個人相應的義務。

馬喀在大廳不遠處種了一棵黑檀，在樹下安置了一個石板座位。所有進到大廳的人看到屋頂上刻的字，都念出來，說：「這個大廳名叫善法。」三十三個人的名字則沒有出現。

歡喜就想：「建造這個大廳時沒有我們的份，而善法依靠她自己的智慧做了屋頂，就有份了，我也應該做點什麼，我可以做什麼呢？」然後她有了這個想法：「來到大廳的人們應該要有飲用水和洗澡水，我要挖一個池塘。」她就蓋了一個池塘。

吉妲心想：「善法布施了屋頂，歡喜建了池塘，我也應該做點什麼，我可以做什麼呢？」然後她有了這樣的想法：「來到大廳的人喝完水洗完澡，走的時候應該用花鬘妝扮了才走，我要建一個花園。通常不會有人在這個花園說：“缺少了某某花樹、果樹。”

而善生心想：「我是馬喀的舅父的女兒，也是馬喀的妻子，他做的[善]業也就是我的，我做的也就是他的。」然後她什麼都不做，把時間都花在打扮自己了。

馬喀則圓滿了奉養父母、恭敬族中長輩、真實語、遠離粗惡語、柔順語、調伏慳吝、克制憤怒這七個誓言。 [正所謂：]

「若人孝父母，恭敬族中長，

口出柔和言，捨棄於離間，

調伏慳吝心，諦語抑忿怒，

忉利諸天眾，稱彼善男子。 」

（《相應部》1.257）

在到達如此可讚嘆的狀態後，[馬喀在]生命終結之時投生到了三十三天成為了沙格天帝，他的朋友們也都投生到了那裡，木匠則投生成了名叫“一切造者」（Vissakamma）的天子。

那時候阿蘇羅住在三十三天界。他們[看到]“有新的天子投生[過來]了”，就準備了天界的瓊漿。沙格一點都不允許他的隨從們喝。阿蘇羅們喝了後都醉了。沙格[心想：]「為什麼我要和這群人一起統治呢？」他示意自己的隨從們抓住他們的腳扔進大海裡。他們就頭朝下腳朝上栽進了大海。然後因為他們的福德威力，在須彌山山腳出現了阿蘇羅的宮殿，還有一棵叫做吉答巴答離（Cittapāṭali，雜色喇叭花）的樹。

在天神與阿蘇羅之間的戰爭阿蘇羅戰敗後，一萬由旬大的三十三天天宮就出現了。這座天宮東西城門間有一萬由旬，南北城門間也是如此。而且它有一千個城門，以及花園、水池作為裝飾。在它中間有一座因[建造]大廳的果報產生的宮殿，名為勝利殿，七寶所成，有七百由旬高，裝飾有三百由旬高的旗幟。在黃金旗桿上有摩尼旗幟，摩尼旗桿上有黃金旗幟，珊瑚旗桿上有珍珠旗幟，珍珠旗桿上有珊瑚旗幟，七寶所成的旗桿上有七寶旗幟，中央的旗幟有三百由旬高。這就是因[建造]大廳的果報而出現了這一千由旬高的七寶宮殿，黑檀樹的果報帶來了一棵週長三百由旬的晝度樹（Pāricchattaka，刺桐，又名香遍樹） ，石座的果報是在晝夜樹下產生了一個六十由旬長、五十由旬寬、十五由旬厚、月季紅毛毯色的橙毯石座。坐在上面時身體的一半會陷進去，站起來時凹陷的部分就完整[浮出]了。

而大象則投生成了名為欸拉瓦那（Erāvaṇa）的天子，天界沒有畜生。因此當他出去到花園玩的時候就隱去自己的形象，變成一百五十由旬大的欸拉瓦那大象。他為三十三[天子]建立了三十三個水壺，大小為三牛呼或半由旬，最中間則為沙格建立了一個三十由旬名叫美觀的水壺。在它上方有一個十二由旬的寶石華蓋，上面間隔地插著一由旬高的七寶旗幟，邊上掛著叮噹作響的鈴鐺網，微風吹拂下發出五種樂器混合般的天樂之聲。華蓋中央為沙格設置了一個一由旬大的寶石座位，沙格就坐在那裡。三十三位天子就坐在自己的水池裡的寶石座位上。三十三個水池上每個都有七根象牙。每根都有五十由旬長，每根象牙上都有七個池子，每個池中有個七叢蓮花，每叢蓮花長有七朵花，每朵花七片葉子，每片葉子上有七位天女在跳舞。整個五十由旬的象牙上就如此般歌舞昇平。沙格天帝就這樣享受著巨大的榮光。

善法死後也投生到了那裡。 [同時]出現了一個名為善法的九百由旬大的天神集會廳，屬於她。據說沒有比這裡更迷人的地方了，每個月中有八天[諸天]在那裡聽法。時至今日有人看到一個迷人的地方他們就會說：“猶如善法天廳一般。”

歡喜死後也投生到了那裡，她有一個五百由旬大，名為歡喜的水池。吉妲死後也投生到了那裡，她也有一個五百由旬大名為吉妲拉達的花園，生起[死亡]預兆的天子到了那裡都忘懷地遊走。而善生死後卻投生成了某個山洞裡的一隻母鶴。沙格查看自己妻子們[的投生]：「善法投生來這裡了，歡喜和吉妲也一樣，善生投生到哪去了呢？」正想著就看到她投生到了那裡，「這傻女人什麼功德也沒做，如今投生到畜生胎中了，如今應該[令]她做功德後把她引到這裡來。

“你在這裡走來走去做什麼？”

“你又是誰，先生？”

“我是你的丈夫，馬喀。”

“你投生到哪裡去了，夫君？”

“我投生在三十三天天界。你知道你的同伴們都投生去了哪裡嗎？”

“我不知道，夫君。”

“他們也都投生到我身邊了，想見你的伙伴們嗎？”

“我怎樣去那裡？”

沙格：“我將帶你去那裡。”

說完把它放在手掌上帶去了天界，放在歡喜池岸邊後，告訴另外三個[妻子]：

“去看看你們的朋友善生吧。”

“她在哪裡，大王？”

“在歡喜池邊。”

她們三個就去了，「哎呀，妹妹這樣打扮自己的果報，看如今[她的]鳥嘴，看[她的]爪子，看[她的]腿，真是好漂亮的樣子哦。」她們嬉笑完就走了。

沙格又去到她面前，說：「看到你的夥伴們了嗎？」[她]回答：「看到了，[她們]嘲笑完我就走了，請把我送回去吧。」[沙格]把它送回原來那裡，放進水中，問道：

“看到她們的成就了？”

“看到了，陛下。”

“你也應做投生那裡的因。”

“我要怎麼做呢，陛下？”

“你會遵從我給的告誡嗎？”

“我會遵從的，陛下。”

然後[沙格]就給她授了五戒，“小心地持守吧”，說完就走了。她從此後就只找自然死亡的魚來吃。過了幾天後沙格就去測驗她，[化作]一條死魚的樣子仰躺在沙灘上。她看到了，以為是「一條死魚」就去拿。在她吞食這條魚的時候魚尾巴擺動了。她[發現]“是條活魚”，就放回了水裡。他過了一會兒又在她面前[化作一條魚]朝上躺著。她又以為是“一條死魚”，抓住吞食的時候魚尾巴擺動了。她看到後[知道]「是條活魚」就放了。這樣測試了三次後[發現]“她守戒守得很好”，[沙格]讓她知道了自己“我是來測驗你的，你守戒守得很好，這樣持守用不了多久你就將投生到我身邊，別放逸”，說完就走了。

她從此有時能得到自然死亡的魚，有時卻得不到。在幾天沒有得到[魚]後，她[身體]枯萎死去了，以她持戒的果報投生成為了巴拉納西一位陶工的女兒。然後在她十五六歲的時候，沙格觀察：「她投生到哪裡了呢？」看到後[想：]「現在我應該去那裡了。」他裝了滿滿一車外表像黃瓜一樣的七寶，把車開到巴拉納西，沿街叫道：「大娘、大叔，來拿黃瓜啦，來拿黃瓜啦！」當[人們]拿著豆類等來時卻說：「拿錢不給的。

“先生，所謂‘戒’是什麼樣的呢，是黑色嗎？或者是藍色等什麼顏色的嗎？”

“你們連‘戒是什麼樣的’都不知道，又怎麼持守它呢？而我要給持戒者。”

“先生，那個陶工的女兒到處[說]‘我持戒’，你給她吧。”

[陶工女兒]她也對他說：“那就給我吧，先生。”

“你是誰？”

“我是不捨五戒者。”

“這些我就是給你帶來的。”

[沙格]把車開到她家裡，將它們變得讓其他人無法拿走後，將[這些]像黃瓜一樣的天界財寶給了[她]，並讓其知道了自己[的身份]： 「這是給你過生活的財富，完好無損地持守好五戒吧。」說完就走了。

她死後投生到了阿蘇羅中一位和沙格敵對的阿蘇羅王家裡做女兒。由於在兩世中都很好地持戒，她的容顏非常美麗，擁有黃金膚色這樣與眾不同的顯赫外貌。韋巴吉帝（Vepacitti）阿蘇羅王對前來[求婚]的阿蘇羅們[說：]「我女兒你們都配不上。」任何人也不給，「我女兒要自己找和她般配的丈夫”，召集了阿蘇羅軍，“你挑選一個適合的丈夫吧”，把一個花環給到她手裡。

這時候沙格正尋找她投生的地方，知道了這個情況，[心想：]「現在我應該去把她帶回來。」他化作一個年老的阿蘇羅去到人群的邊緣。她正四處觀察時剛一看到他，由於過去曾經一起生活過，心中的愛意如潮水般洶湧，“那個人就是我的丈夫了”，把花環拋向他的上方。 「我們的大王這麼長時間都沒找到和女兒般配的人，如今找了一個比她爺爺還老的般配者。」阿蘇羅們都羞愧地走了。

沙格抓住她的手後，大喊“我是沙格”，然後飛向空中。 “我們被老沙格騙啦”，阿蘇羅都去追他。車夫馬答厘（Mātali）駕著[沙格天帝的]勝利戰車停在路中間。沙格登上馬車朝天宮駛去。當[他們]來到棕櫚林時，聽到馬車聲的金翅鳥幼崽驚恐地啼叫著。聽到它們的聲音後，沙格就問馬答厘：

“是什麼在那個叫聲？”

“金翅鳥幼崽，陛下。”

“因什麼原因？”

“聽到馬車聲音後恐懼死亡的緣故。”

“不要因為我一個人的緣故令這麼多鳥被馬車碾碎，掉轉馬車吧。”

[車夫]他就朝千匹信度馬揮鞭令馬車掉了個頭。阿蘇羅們看到後[以為]“老沙格正從阿蘇羅城逃離，如今掉轉了馬車，一定是獲得了援兵”，紛紛掉頭原路返回進了阿蘇羅城，頭都不敢再抬了。

沙格則帶著阿蘇羅女善生去了天宮，把她立為兩千五百萬天女中的天后。她向沙格請求道：「大王，我在這天界裡沒有父母兄弟姊妹，不管你去哪裡都請帶上我吧。」他[回答：]「好的。」答應了她的這個請求。

從此以後，當[阿蘇羅世界的]吉答巴答離樹開花了，阿蘇羅們[就想：]「我們的出生地天宮的晝夜樹開花時節[到了]。」都登上天宮去打仗。

沙格在下面海裡任命了龍作為守衛，然後[其上面]是金翅鳥，然後[其上面]是甕睾鬼，然後[其上面]是亞卡，然後[其上面]是四大天王。在所有的最上面，為了防範危難，則在天宮門口放置了一個手拿金剛杵的因答天王90像。阿蘇羅們在打敗了龍等後，過來遠遠地看到因答天王像[就以為]“沙格出來了”，都紛紛逃走了。

馬哈離，年輕人馬喀就是這樣不放逸地行道。由於這樣不放逸他獲得瞭如此的統治權，成為兩個天界的天王。不放逸是佛陀等所稱讚的。一切的世間、出世間成就都依靠不放逸而成就，然後誦出了以下偈頌：

30.

Appamādena maghavā, devānaṃ seṭṭhataṃ gato;

Appamādaṃ pasaṃsanti, pamādo garahito sadā.

馬喀以無逸，得為諸天主；

無逸眾人讚，放逸恆遭責。

「因不放逸」（Appamādena），[馬喀]透過在馬吒喇村平整地面為首，所行的不放逸。

「馬喀瓦」（Maghavā），如今以「馬喀瓦」而為人所知的年輕人馬喀，作為兩個天界的統治者，而「得達諸天主」（devānaṃ seṭṭhataṃ gato）。

「眾稱讚」（Pasaṃsanti），不​​放逸為佛陀等智者所稱讚、讚美。為什麼呢？ [它是]獲得一切的世間、出世間成就之因。

「放逸恆遭責」（pamādo garahito sadā），而放逸則恆常遭到聖者們的呵責、非難。為什麼呢？ [放逸]是一切不幸之因。人們的不幸或投生惡趣，一切都是源自於放逸。

偈頌結束時，離車族人馬哈離證得了入流果，在場的許多人也都成為了入流果等。

第七、馬喀的故事[終]。 

Ghosts can be very helpful. There was a ghost—this is why some of you know Bianca, who usually looks after the retreats when I do those retreats here—and her partner, a fellow called Lon, was a builder working as a laborer on a building site in Mount Lawley, years ago, to the northeast of Perth, very close in a suburb. They were renovating an old house. Because he was a laborer, all the rest of the builders had left to go away for the weekend, and he was on the building site by himself, cleaning up. As he was walking past the side of the house, he heard a sound and a voice saying, "Put you hands under here~." Very spooky, no one around. He thought he must be imagining it, but then he heard it again: "Put your hand under here," clear as day.

So what did he do? He put his hand under the house where the ghost told him—this is not a joke, this is true, exactly what happened—and he felt underneath. There was a tin box, like an old tin container with a lid on it. He pulled it out from underneath the house, and it had thousands of dollars of cash inside. It was money the previous owner had hidden there because he didn't want to declare it to the tax office. This fellow, Lon, was a very good-hearted person, and the ghost decided, "You should have the money." So he took the money, and that's where he got the deposit for his first house in Perth—because he wasn't afraid of ghosts. The ghosts were good to him.

Well, in many old places in Hong Kong, there are many such places in Indonesia too, and as many people don't like paying taxes and hide their money under the house, so just the next time that happens—if you're going past a spooky part of Hong Kong and you hear a sound saying, "Put your hand underneath there"—and of course, you know, because you've got the instructions from here, 10% has to go to Jumbo Temple. Come on, business! (laugh)

鬼魂其實可以很有幫助。有些朋友認識的碧安卡——她常在我舉辦禪修營時負責照料事務——她的伴侶朗恩就是因鬼魂而受益的人。多年前，朗恩在珀斯東北部洛利山一處建築工地擔任勞工，當時他正在整修一棟老房子。由於他是基層工人，週末其他工人都離開後，只剩他獨自在工地清理。當他經過房屋側邊時，突然聽見細語聲反覆說著：「把手伸到下面～把手伸到下面～」四周空無一人，氣氛詭異。他以為是幻覺，但那聲音再次清晰響起：「把手伸到下面來。」

你猜他怎麼做？他真照著鬼魂指示將手探進屋底——這不是玩笑，是千真萬確的經歷——他在黑暗中摸索，發現一個帶蓋的舊鐵盒。他把盒子拖出來，裡面竟裝著數千元現金！原來是前屋主為逃稅藏匿的款項。朗恩是個善良的人，鬼魂因此決定：「這筆錢該屬於你。」他運用這筆意外之財支付了在珀斯首間房子的頭期款——正因他不畏懼鬼魂，鬼魂反而成全了他。

其實香港許多老宅、印尼也有類似情況，畢竟不少人為避稅把現金藏匿屋底。下次當你經過香港某處陰森角落，若聽見「把手伸到下面」的指引，不妨照做吧！當然，既然從這裡獲得指示，別忘了將百分之十捐給禪修林——這可是佣金喔！生意之道嘛！（笑聲）

Now, if you have a dog, do you love your dog? And sometimes people these days treat their dog like a child, like a loved one, like part of their family. And there are so many wonderful stories about dogs, how they help others. And this is a story—it’s a true story. It’s not a joke. I’m not making up jokes today. But this is about a dog that lived in Rolly Stone with its mistress. There were just the two of them in the house, and she used to take the dog on walks in the morning and in the evening. I don’t think she was working, but it was only the two of them in the house. And one day they went for a walk, playing around in the forest—or not the forest, in the woods outside of Rolling Stone. And when she got back to the house, she found she’d lost her ring. And it wasn’t expensive money-wise, but it had this emotional connection to some wonderful moments in her past.

So, she went back immediately with the dog to look for the ring. It was a hopeless thing to do because it was in a forest and there were too many twigs and leaves. They didn’t know exactly where they lost it, but they spent some time there looking for it. And then she gave up. So, they went back to the house. And then later on, you know, she forgot all about the ring, especially when her dog got sick. And eventually the dog passed away, and she was grieving for her dog as you do. And that’s when she told me this story: she was in her house, just her alone, and often she would hear her dog barking. She wasn’t imagining this—this was her dog. And if you’ve lived with a dog for so many years, you know that’s your dog, not somebody else’s dog.

And every time she heard the bark, the dog was in another room. So she almost ran to the room, opened the door, and there was no sign of the dog. But then, after many days, once she was just outside the front door of her house and was inside, she heard her dog barking just outside, just a couple of inches away but with a big door between them. She couldn’t see the dog, but she really, really, really wanted to see the dog. So she opened the door quickly. What do you think? What do you think she saw? Not a dog, but a ring. In the middle of the welcome mat was the ring the dog and her had been looking for. And that’s the last she heard of the barks. The dog had just had one more task to do—to find the ring for her. And how the dog got that ring, you know, from the forest to the welcome mat just outside her door—impossible but true. Those are the beautiful stories which I really admire.

---Ajahn Brahm

2025 April (7/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=viBo3Mmz3kE&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=7

現在，如果你有一隻狗，你愛你的狗嗎？有時候，現今的人們把他們的狗當作孩子，當作摯愛，當作家人。關於狗兒們如何幫助他人，有著許多美好的故事。而這是一個故事——一個真實的故事。這不是開玩笑。我今天不是在編笑話。但這是關於一隻狗，牠和牠的女主人一起住在羅利石鎮。屋子裡只有她們兩個，她習慣早晚帶狗去散步。我不認為她有在工作，但屋子裡確實只有她們倆。有一天，她們去散步，在森林裡玩耍——或者不是森林，是在羅利石鎮外的樹林裡。當她回到家時，發現她的戒指不見了。那戒指並不昂貴，但對她有著情感上的聯繫，承載著她過去一些美好的時光。

於是，她立刻帶著狗回去尋找戒指。這是一件無望的事，因為那是在森林裡，有太多樹枝和樹葉。她們不確切知道在哪裡弄丟的，但她們還是花了一些時間在那裡尋找。然後她放棄了。所以，她們回到了家。後來，你知道的，她完全忘了戒指的事，尤其是當她的狗生病之後。最終，狗兒過世了，而她正如人們會做的那樣，為她的狗哀悼。

就在那時，她告訴我這個故事：她一個人在家裡，經常會聽到她的狗在吠叫。她不是在幻想——那就是她的狗。如果你和一隻狗共同生活了這麼多年，你就知道那是你的狗，不是別人的狗。而每次她聽到吠叫聲，狗總是在另一個房間。所以她幾乎是跑向那個房間，打開門，卻沒有狗的蹤影。

但後來，過了許多天，有一次她剛好在家的前門外，而她在屋內，她聽到她的狗就在門外吠叫，只有幾英寸遠，但中間隔著一扇大門。她看不見狗，但她真的、真的、真的好想看到那隻狗。於是她迅速打開了門。你猜怎麼了？你認為她看到了什麼？不是狗，而是那枚戒指。在門墊的正中央，就是她和狗一直在尋找的那枚戒指。而那也就是她最後一次聽到吠叫聲。那隻狗只是還有一個任務要完成——為她找到那枚戒指。至於狗是如何把那枚戒指，從森林帶到她門口的門墊上……你知道的，這不可能但卻是真的。這些就是我所真正欽佩的美麗故事。

---阿姜布拉姆

2025年4月（7/19）| 9日禪修營 | 阿姜布拉姆

https://www.youtube.com/watch?v=viBo3Mmz3kE&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=7

Devotee: Yesterday you talked about one of the mind-made heavens. But I wonder what is actually hell. Is it just a physical place, or mind-made as well, according to Buddhism?

Ajahn Brahm: Both. In other words, it's physical, and you make it how you feel you want to be punished. And I say this with care because one of the things which I realized is that the gates of hell are always open. You can leave whenever you want. The point is, people who are in the hell realm have got such negative thoughts towards themselves. That's why they feel they can't leave. The cell doors are unlocked. You can walk out. And if you have an act of kindness in the hell realm, then you just can't stay in it. You leave immediately.

The hell realm is kind of like a mind-made realm. As you experience it, you actually make it. And if you can forgive, if you have some compassion, some kindness, then basically, you know, it can't last. It shatters. That's wonderful to know.

So if you get reborn in the heaven realm, what would it be like? Imagine what men thought heaven would be like 2,500 years ago. Imagine 2,000 years ago what they thought heaven would be like. Everyone wore white clothes, and the only music you could hear was harp music. When I first contemplated that, I thought, "What about some rock music?" You know, you've been a good person, you go to some heaven realm, can't we have some Jimi Hendrix or something? And the food up in heaven, all you had was ambrosia. You know, what about the poor Asians? All they can eat is just ambrosia, like Western food. Can't you have some rice and some durian? Would durian be banned in heaven?

And it was once banned in Sydney University a couple of years ago, wasn't it? Because they had to evacuate a whole building in Sydney University because there was a very bad sort of gas coming out from one of the buildings, and they called even the hazmat team. They thought it was like an attack by some terrorists. And the people came in their suits, you know, the hazmat suits and big helmets on them, and they went to find out the source of this terrible gas coming out. They didn't know exactly what it was and how lethal it was, but they found its source in one of the students' lockers. When they forced open the door of the locker, they found out what it was. It was an old piece of durian which was rotting. Well, you know, you saw that story, I hope. I was laughing for days on that. And those big... you remember that story? No? I didn't see it. Oh no, you know, these hazmat suits cost a fortune, and they were prepared, you know, for this terrorist attack. So please be careful if you bring any durian into Jhana Grove. We may have to call the hazmat team and evacuate everybody.

So anyway, that's actually a mind-made realm. You create it. How you feel you need to be rewarded. How you feel you need to be punished for however long. That's one of my jobs: to make you feel you don't need to be punished, and to be kind enough to yourself, not to get indulging in rewards, but in nice rewards.

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

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

信眾：昨天您談到了由心所造的天堂之一。但我想知道，地獄到底是什麼？根據佛教的說法，它只是一個物理存在的地方，還是也是由心所造的？

阿姜布拉姆：兩者皆是。換句話說，它是物理存在的，而你會依照你覺得自己該受何種懲罰的方式去塑造它。我這麼說是經過深思的，因為我領悟到的一件事是：地獄之門始終是敞開的。你隨時都可以離開。關鍵在於，身處地獄道的人，對自己懷有如此強烈的負面想法。這就是為什麼他們覺得自己無法離開。牢房的門其實沒有上鎖，你可以走出去。而如果你在地獄道中升起一個善念、一個仁慈的舉動，那麼你就無法再待下去了。你會立即離開。

地獄道有點像是心所造的境界。當你經歷它時，實際上就是你在創造它。而如果你能寬恕，如果你能生起一些慈悲、一些善意，那麼基本上，你知道，這境界就無法持續。它會粉碎。能知道這點真是太好了。

那麼，如果你投生到天道，那會是什麼樣子呢？想像一下，2500年前的人們認為天堂是什麼樣子。想像2000年前的人們認為天堂是什麼樣子。每個人都穿著白衣服，你能聽到的唯一音樂就是豎琴聲。當我第一次思考這個問題時，我心想：「那搖滾樂呢？」你知道，你一直做個好人，去了某個天堂，難道我們就不能聽聽吉米·罕醉克斯之類的嗎？還有天堂的食物，只有仙饌蜜酒。你知道，可憐的亞洲人怎麼辦？他們只能吃仙饌蜜酒，像是西方食物。難道不能有些米飯和榴槤嗎？榴槤在天堂會被禁止嗎？

幾年前，雪梨大學就曾經禁止過榴槤，不是嗎？因為他們不得不疏散雪梨大學的整棟大樓，因為其中一棟建築物散發出非常難聞的氣體，他們甚至叫來了危險物質處理小組。他們以為是某種恐怖襲擊。那些人穿著全套防護服，你知道的，就是那種危險物質處理服，戴著大大的頭盔，他們去追查這可怕氣體的來源。他們一開始不知道那是什麼，毒性有多強，但後來在一個學生的置物櫃裡找到了源頭。當他們強行打開櫃門，才發現那是什麼——是一塊正在腐爛的舊榴槤。嗯，你知道的，我希望你聽過那個故事。我為此笑了好幾天。那些穿著厚重裝備的人……你還記得那個故事嗎？不記得？我沒看過？哦，不，你知道，那些危險物質處理服貴得要命，他們可是為應對恐怖襲擊而準備的。所以，如果你帶榴槤來禪修林，請務必小心。我們可能得叫危險物質處理小組來，並疏散所有人。

總之，那實際上就是一個心所造的境界。你創造了它。你覺得自己需要受到怎樣的獎賞。你覺得自己需要受到多長時間的懲罰。我的工作之一，就是讓你們覺得自己不需要被懲罰，並且對自己足夠仁慈，不沉溺於獎賞，而是享受美好的獎賞。

2025年4月 (9/19) | 9日禪修營 | 阿姜布拉姆

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