佛教是什麽？ What is Buddhism?

佛教，巴利語為Buddha-sāsana。

Buddha即佛陀，這是古印度語的音譯，現在讀音近似為“布特”，意思是覺者，即覺悟了世間、人生真理的人。 sāsana意思是教導、教法、教誨。因此，“佛教”的意思是佛陀的教導，或者說是覺悟者的教導。

In Pāli, Buddhism is referred to as *Buddha-sāsana*.  

*Buddha* means "the Enlightened One." This is a phonetic transcription from ancient Indian languages, and its modern pronunciation approximates "Buddha." It refers to one who has awakened, a person who has realized the truth of the world and life. *Sāsana* means teaching, doctrine, or instruction. Therefore, "Buddhism" translates to the teachings of the Buddha, or the teachings of the Enlightened One.  

~ v.mhd

首先，我們應該肯定地說：佛陀不是神！佛陀是人，是一位在歷史上真實存在的偉人。

公元前624年陽曆5月的月圓日，位於古印度喜馬拉雅山南麓釋迦國（Sakya）的王都咖畢喇瓦土城（Kapilavatthu,迦毘羅衛）的城主淨飯王（Suddhodana）和王后馬雅夫人（Mahāmāyādevī ）生了一位高貴的太子。

太子出生不久，相師們預言他長大後將會出家成為一位偉大的覺悟者，並取名為悉達多（Siddhattha），意為一切義成就。淨飯王希望太子長大後成為統一世界的君王，為此，從小就讓他接受良好的貴族教育，學習各種文化與武術。

菩薩(1) 16歲那年，與美麗的堂妹亞壽塔拉（Yasodharā,耶輸陀羅）結婚，後來生了個兒子，名叫拉胡喇（Rāhula）。菩薩29歲那年，感悟到人生存在著衰老、疾病、死亡等種種不圓滿的現實，為了尋求解脫的真理，他放棄了將要繼承的王位，離開了對自己寄以厚望的國家和人民，離開了深愛著自己的父王、妻兒，開始過著身無分文、居無定所、毫無牽掛的出家修行生活。

他先追隨當時的禪定大師阿臘拉. 咖喇馬（āḷ ā ra  kālāma）和伍達咖.拉馬子（Udaka rāmaputta）學習禪定，證得了世間最高的禪定境界。但他仍不滿意這種殊勝微妙的境界，於是到伍盧韋喇（Uruvela）苦行林，採取閉氣、斷食等方法折磨自己，企圖通過苦行來獲得解脫。經過六年極端的苦行生活，菩薩發覺這種野蠻的自我折磨只是徒勞無益，並不能導向解脫，於是放棄苦行，接受並食用了簡單的食物。待恢復體力後，菩薩來到嘎亞（Gayā,後來稱布德嘎亞，或菩提伽耶）的菩提樹下，通過專注呼吸證得了禪那(2)。從禪那出定後，菩薩轉修觀，培育智慧，並在當天的凌晨時分證悟了無上佛果。這一天，是公元前589年陽曆5月的月圓日。

自從那個時候開始，我們的菩薩就成了佛陀。由於他的家姓為果德瑪(3)，在經典中通常稱為果德瑪佛陀。有時也可依其族姓稱為釋迦牟尼（Sakyamuni），意即釋迦族的聖賢。

菩薩成佛後不久，即開始弘法利生、說法度人。他先來到巴拉納西（Bārāṇ asī ）仙人落處的鹿野苑，為苦行時的五位同修開示《轉法輪經》。五位同修通過聞法，先後證悟了聖道果，並加入僧團成為比庫。從此，正式有了佛教。

隨後，佛陀繼續在古印度恒河流域一帶說法，教化眾生長達四十五年。公元前544年，年屆80歲的佛陀來到古西那拉（Kusināra）的沙喇樹林中，以右側作獅子臥而般涅槃（parinibbāna, 圓寂）。 (v.mhd)

1>菩薩：梵語bodhisattva的簡稱，巴利語為bodhisatta，直譯為覺有情。一個人得到佛陀的授記之後，在漫長的生死輪迴當中致力於圓滿諸巴拉密，以求成就佛果的有情，稱為菩薩。在這裡是指成就佛果前的悉達多太子。

2>禪那：巴利語jhàna的音譯。心高度集中、專注、平靜的狀態。

3>苟答馬：巴利語Gotama的音譯。佛陀的家姓，通常用來指稱佛陀。我們現在的教法時期是苟答馬佛陀的教法時期。北傳佛教依梵語Gautama音譯為喬答摩、瞿曇等。

First and foremost, we must affirm: **The Buddha is not a god!** The Buddha was a human being—a truly great historical figure.  

On the full moon day in May of the year 624 BCE, in the royal city of Kapilavatthu (present-day Kapilavastu), the capital of the Sakyan kingdom located at the southern foothills of the ancient Himalayas, King Suddhodana and Queen Mahāmāyādevī welcomed the birth of a noble prince.  

Shortly after the prince's birth, astrologers prophesied that he would one day renounce the world and become a great enlightened one. He was named Siddhattha, meaning "accomplisher of all aims." King Suddhodana, hoping the prince would grow up to become a universal monarch, provided him with an excellent aristocratic education from a young age, encompassing both cultural studies and martial arts.  

At the age of 16, the Bodhisatta¹ married his beautiful cousin Yasodharā. They later had a son named Rāhula. At 29, deeply moved by the realities of aging, sickness, and death—the inherent imperfections of human life—the prince resolved to seek the truth of liberation. He relinquished his claim to the throne, left behind the kingdom and people who held high hopes for him, and departed from his loving father, wife, and child. Thus began his life as a homeless ascetic, free from worldly attachments and possessions.  

He first studied meditation under the great masters Āḷāra Kālāma and Uddaka Rāmaputta, attaining the highest states of meditative absorption (jhāna²) known in the world. Yet, unsatisfied with even these sublime and subtle states, he traveled to the Uruvelā forest to practice severe austerities—including breath suspension and fasting—seeking liberation through self-mortification. After six years of extreme asceticism, the Bodhisatta realized such harsh practices were futile and could not lead to liberation. Abandoning austerity, he accepted simple nourishment to restore his strength.  

Once his vitality returned, the Bodhisatta arrived at the foot of the Bodhi tree in Gayā (later known as Bodhgayā). Through focused attention on the breath, he attained deep meditative absorption (jhāna). Emerging from this state, he turned his mind to insight meditation (vipassanā), cultivating wisdom. In the early hours of that very morning, he attained supreme enlightenment, becoming a Buddha. This day was the full moon day in May of the year 589 BCE.  

From that moment onward, the Bodhisatta became the Buddha. As he belonged to the Gotama³ clan, he is often referred to in the scriptures as the Buddha Gotama. He is also known by his tribal name as Śākyamuni, meaning "the Sage of the Śākya clan."  

Soon after his enlightenment, the Buddha began teaching for the welfare and liberation of beings. He first traveled to the Deer Park at Isipatana near Bārāṇasī, where he delivered his first discourse, *The Setting in Motion of the Wheel of Dhamma*, to his five former ascetic companions. Upon hearing the teaching, they successively attained stages of awakening and joined the monastic order as bhikkhus. With this, the Buddha’s dispensation—Buddhism—was formally established.  

For the next 45 years, the Buddha traveled across the Ganges River region of ancient India, teaching and guiding beings. In the year 544 BCE, at the age of 80, he arrived at the Sāl Grove in Kusināra. There, lying on his right side in the lion’s posture, he attained Parinibbāna (final emancipation). ~v.mhd  

**Footnotes:**  

1. **Bodhisatta:** Short for Sanskrit *bodhisattva* (Pāli: *bodhisatta*), literally meaning "awakening being." It refers to a being who, after receiving a prediction of Buddhahood, strives over countless lifetimes to perfect the *pāramīs* (perfections) in pursuit of supreme enlightenment. Here, it denotes Prince Siddhattha before his attainment of Buddhahood.  

2. **Jhāna:** The Pāli term for meditative absorption—a state of profound concentration, stillness, and mental unification.  

3. **Gotama:** The Pāli transliteration of the Buddha’s clan name, commonly used to refer to him. The current dispensation is that of Buddha Gotama. In Northern Buddhist traditions, the Sanskrit form *Gautama* is often transliterated as "Gautama" or "Śākyamuni."

佛陀不是天神，但他的能力與智慧卻達到全宇宙的頂峰。

佛陀擁有的智慧是舉世無雙的---他擁有的不是一般的智慧，而是一切之智（P.tm.119）。一切衆生所見、所聞、（五根）所覺、（意根）所識、所到達、所尋找、被意所行走的一切---佛陀通通都了知(DN29)。而且他的智慧不能被任何東西所障礙，這被稱爲‘無障礙智‘（P.tm.119）。然而，佛陀的一切知智並不是指無論行走、站立、睡覺、睡醒，這種無所不知的知見都一直不間斷地顯現，佛陀直接否認了這種説法 （MN71) 。 佛陀也說：‘沒有沙門或婆羅門能夠同時間什麼事物都知、什麼事物都見。這樣是沒有可能的。’ （MN90)  那麽究竟他的全知是怎麽一回事呢？ 《彌蘭王問經》就提到，佛陀的一切知智是依靠思慮而生，一經思慮，即知其所欲的一切。

在神通方面，佛陀的能力也是無衆生能及的。

如意通（AN5.68)：   

如果佛陀喜歡的話，他能隨自己的意欲，施展無數的神變，能由一人化身多人，由多人化身一人；能隨意顯現，隨意隱沒；穿越圍欄、牆壁、大山有如穿越空間那樣沒有阻礙；從大地進出有如在水中進出那樣；在水上行走有如走在地上那樣不會沉沒；能盤腿而坐，有如鳥兒那樣飛上天空；手掌能觸摸宏偉的日月；身體能走到梵天界。

天耳通：

能隨自己的意欲，施展清淨及超於常人的天耳，聽到天和人兩種聲音，聽到遠處和近處的聲音

他心通：

能知道其他人、衆生的心

宿命通：

如果佛陀喜歡的話，能隨自己的意欲，憶起過去無數生的事情──不論一生、兩生、三生、百生、千生、百千生，不論無數的成劫、無數的壞劫、無數的成壞劫──在那一生之中是什麼姓名，什麼種族，什麼種姓，吃什麼食物，體會什麼苦與樂，壽命有多長，死後又投生到另一生；而在另一生之中又是什麼姓名，什麼種族，什麼種姓，吃什麼食物，體會什麼苦與樂，壽命有多長，死後又再投生到另一生。他能憶起過去無數生的生活方式和生活細節。

天眼通：

如果佛陀喜歡的話，能隨自己的意欲，施展清淨及超於常人的天眼，看見眾生怎樣死後再次投生；知道不同的業使眾生在上等或下等、高種姓或低種姓、善趣或惡趣的地方投生──這些眾生由於具有身不善行、口不善行、意不善行，責難聖者，懷有邪見，做出由邪見所驅動的業，因此在身壞命終之後投生在惡趣、地獄之中；那些眾生由於具有身善行、口善行、意善行，稱讚聖者，懷有正見，做出由正見所驅動的業，因此在身壞命終之後投生在善趣、天界之中

漏盡通：

這種神通為佛教所有，即完全根絕一切煩惱(貪嗔癡），讓它們以後不再生起 

這些神通看似不可思議，但其實人人都有潛能可以發展它們。只要熟練於各種禪那，就有機會證得。

有些天神、甚至佛教之外的外道也具備這些能力，但它們都有一定的局限。比如說假如一位大威力的外道隱士只可以看到過去四十個宇宙周期發生的事情（DN1），佛陀卻能看到無限遠的事情。 又比如有位叫巴迦的梵天神想從佛陀面前隱身， 卻受到佛陀的影響而不能做到；然而佛陀卻能在他面前隱身(MN49)。佛陀提到，一位佛陀的能力是不可限量的，他能夠隨其意欲把聲音傳播到整個大千世界 （10^9個世界）。(AN3.80)

然而，佛陀卻沒有能力改變因果法則、指令讓所有人立即開悟等等違背宇宙定律的事情。佛陀是全知但不是全能者，但他的能力已經達到了所有衆生的頂峰。

The Buddha was not a deity, yet his abilities and wisdom reached the pinnacle of the entire cosmos.

The wisdom possessed by the Buddha is unparalleled—it is not ordinary wisdom but the *All-Knowing Wisdom* (P.tm.119). He fully comprehends all that sentient beings see, hear, sense through the five faculties, perceive through the mind, experience, seek, or mentally engage with (DN29). Moreover, his wisdom is unobstructed by anything, known as *Unhindered Wisdom* (P.tm.119). However, the Buddha's omniscience does not mean that this knowledge is continuously manifest in every moment, whether walking, standing, sleeping, or waking—the Buddha explicitly denied such a notion (MN71). He also stated, "No ascetic or brahmin can know everything, see everything, all at once. That is impossible" (MN90). So, how does his omniscience function? *The Questions of King Milinda* explains that the Buddha's all-knowing wisdom arises through reflection; whatever he turns his mind to, he knows.

In terms of psychic powers, the Buddha's abilities are unsurpassed by any being.

1. **Power of Transformation (Iddhi-vidhā, AN5.68):**  

   If the Buddha wishes, he can perform countless miracles at will: transforming from one into many or from many into one; appearing or disappearing at will; passing through fences, walls, and mountains as if through open space; entering and emerging from the earth as if through water; walking on water without sinking; sitting cross-legged and flying through the sky like a bird; touching the sun and moon with his hand; and traveling with his body to the Brahma realms.

2. **Divine Ear (Dibba-sota):**  

   He can, at will, employ a purified divine ear surpassing the human ear, hearing both celestial and human sounds, whether far or near.

3. **Mind Reading (Cetopariya-ñāṇa):**  

   He can know the minds of other beings.

4. **Recollection of Past Lives (Pubbe-nivāsānussati-ñāṇa):**  

   If the Buddha wishes, he can recall countless past lives—whether one, two, three, hundreds, thousands, or hundreds of thousands of lives; across countless cosmic cycles of formation, dissolution, and reformation—remembering the names, clans, castes, foods consumed, experiences of pleasure and pain, lifespans, and subsequent rebirths in each existence. He can recall the details and circumstances of innumerable past lives.

5. **Divine Eye (Dibba-cakkhu):**  

   If the Buddha wishes, he can employ a purified divine eye surpassing the human eye, seeing how beings are reborn after death. He perceives how different karmic deeds lead beings to high or low births, noble or humble status, fortunate or unfortunate realms. Beings who engage in unwholesome actions of body, speech, or mind, who disparage the noble ones, hold wrong views, and act under their influence, are reborn in unfortunate realms, even hell. Beings who engage in wholesome actions, praise the noble ones, hold right views, and act under their influence, are reborn in fortunate realms, even the heavens.

6. **Knowledge of the Destruction of Defilements (Āsavakkhaya-ñāṇa):**  

   This knowledge is unique to Buddhism—the complete eradication of all defilements (greed, aversion, delusion) so they never arise again.

These psychic powers may seem inconceivable, yet all humans have the potential to develop them. Proficiency in various meditative absorptions (jhānas) can lead to their attainment.

Some deities, and even non-Buddhist ascetics, possess such abilities, but they are limited. For example, an non-Buddhist ascetic of great power might see events from only 40 cosmic cycles ago (DN1), while the Buddha can perceive events from an infinite past. When the Brahma deity Baka attempted to become invisible before the Buddha, he was unable to do so under the Buddha's influence, whereas the Buddha could vanish from Baka's sight (MN49). The Buddha stated that a Buddha's abilities are immeasurable; he can, at will, make his voice heard throughout the entire great chiliocosm (10^9 worlds) (AN3.80).

However, the Buddha cannot alter the laws of karma, command all beings to attain enlightenment instantly, or perform actions that contradict cosmic principles. The Buddha is all-knowing but not omnipotent. Yet, his abilities represent the pinnacle attainable by all sentient beings.

佛陀教導的是什麼？

佛陀所教導的就是他在菩提樹下所覺悟到的。

佛陀覺悟了什麼？

佛陀覺悟了四聖諦！

1. 苦聖諦——生、老、病、死、愛別離、求不得、碰見不喜歡的、負面情緒、執著身心是痛苦的；

2. 集聖諦——渴求是痛苦的原因；

3. 滅聖諦——渴求的止息就是痛苦的止息；

4. 道聖諦——八聖道是滅苦之道。

如果用治病來比喻，那麼，苦聖諦好比是疾病，集聖諦好比是病因，滅聖諦好比是病癒，道聖諦則好比是治療疾病的方法。

這些就是佛教的精髓--怎樣可以能夠親身體驗地在當下離苦得樂

佛陀覺悟了四聖諦以後，把他所覺悟到的真理去教導其他人。許多人聽了佛陀的教導之後，依照教導去禪修、實踐，結果也覺悟了四聖諦，這些人就成為聖者，也成為佛陀的弟子。不管是誰，人類也好，天人也好，出家人也好，在家人也好，只要覺悟了四聖諦，他就是一位聖者，一位佛陀真正的弟子。  (v.mhd)  

四聖諦為佛教的核心内容，但除了四聖諦外，佛陀也巧用各種譬喻和説明方式來解釋達致覺悟道路、世間由淺到深的真相等等。

佛陀更多次善用了他的全知來裨益各種階層的人、鬼神。比如說，其實佛陀也有教導在家人，假如要在今生得到利益的話 ，就得勤奮、守護所得、結交善友、良好地理財 （AN8.54)。 佛陀在DN31《教誨新嘎叻經》中，也有教導一個在家人要認清哪些人是善友、哪些是惡友、認識朋友的方法，對各種人應盡的責任等等。這些都和一般人所認爲的‘佛系’ 有很大的分別。

The Buddha taught precisely what he realized under the Bodhi tree.  

**What Did the Buddha Realize?**  

The Buddha realized the **Four Noble Truths**!  

1. **The Noble Truth of Suffering**—birth, aging, illness, death, separation from loved ones, encountering the unpleasant, unfulfilled desires, negative emotions, and the inherent unsatisfactoriness of the body and mind are suffering  

2. **The Noble Truth of the Cause of Suffering**—craving is the origin of suffering.  

3. **The Noble Truth of the Cessation of Suffering**—the cessation of craving leads to the cessation of suffering.  

4. **The Noble Truth of the Path Leading to the Cessation of Suffering**—the Noble Eightfold Path is the way to end suffering.  

Using the analogy of healing an illness:  

- The Truth of Suffering is like the disease.  

- The Truth of the Cause is like the diagnosis of the illness's origin.  

- The Truth of Cessation is like the recovery from the disease.  

- The Truth of the Path is like the treatment method.  

These truths form the essence of Buddhism—how to directly experience freedom from suffering and attain happiness **here and now**.  

After realizing the Four Noble Truths, the Buddha devoted himself to teaching this truth to others. Many who listened to his teachings practiced meditation and applied his guidance, ultimately realizing the Four Noble Truths themselves. These individuals became saints and disciples of the Buddha. Whether human, celestial, monastic, or layperson—**anyone** who realizes the Four Noble Truths becomes a noble disciple and a true follower of the Buddha. (v.mhd)  

While the Four Noble Truths are the core of Buddhism, the Buddha also skillfully employed various parables and explanations to elucidate the path to enlightenment and the profound truths of existence, from the superficial to the deepest levels.  

The Buddha frequently utilized his omniscience to benefit people and beings of all backgrounds—including spirits and deities. For example, the Buddha taught lay followers how to achieve worldly well-being in this very life through diligence, protecting one’s wealth, associating with good friends, and managing resources wisely (AN8.54). In the *Sigalovada Sutta* (DN31), the Buddha also guided laypeople on how to recognize true friends, distinguish harmful companions, understand the nature of relationships, and fulfill responsibilities toward others. These teachings notably differ from the common modern stereotype of “Buddhist passivity.”

由此可見，佛教即是覺悟者的教導，以及能令人導向覺悟的教導。從這個意義上說，佛教也可以稱為“佛法”。然而，若把佛教作為一種信仰與實踐的體系，則由以

下三個部分構成，即：

1. 佛陀（Buddha）——覺悟者；

2. 佛法（Dhamma）——覺悟者的教導；

3. 僧團（Saïgha）——追隨覺悟者修行的弟子。

又或者說：

1. 佛——覺悟者；

2. 法——導向覺悟的教導；

3. 僧——已經覺悟及致力於覺悟的弟子。

對於這三者的關係，若把佛陀比作老師，則佛法是文化知識，僧團是學生。佛陀好比是醫生，佛法是醫藥，僧團是病人。佛陀好比是嚮導，佛法是道路，僧團是趕路人。佛陀好比是船師，佛法好比是船，僧團好比是渡河人。  (v.mhd)

Thus, Buddhism can be understood as the teachings of the Enlightened One and the guidance that leads others toward enlightenment. In this sense, Buddhism may also be referred to as the **Dhamma**. However, when viewed as a system of faith and practice, Buddhism is comprised of three essential components:

1. **The Buddha (Buddha)** — the Enlightened One;  

2. **The Dharma (Dhamma)** — the teachings of the Enlightened One;  

3. **The Saṅgha (Saṅgha)** — the community of disciples who follow the path of the Enlightened One.

Or simply put:  

1. **Buddha** — the Enlightened One;  

2. **Dharma** — the teachings that lead to enlightenment;  

3. **Saṅgha** — disciples who have attained enlightenment or are earnestly striving toward it.

Regarding the relationship among these three, we may use the following analogies:  

- If the **Buddha** is likened to a teacher, then the **Dhamma** is the knowledge imparted, and the **Saṅgha** are the students.  

- If the **Buddha** is likened to a physician, then the **Dhamma** is the medicine, and the **Saṅgha** are the patients.  

- If the **Buddha** is likened to a guide, then the **Dharma** is the path, and the **Saṅgha** are the travelers.  

- If the **Buddha** is likened to a boatmaster, then the **Dhamma** is the boat, and the **Saṅgha** are those crossing the river.  (v.mhd)

一般，我們常稱自己為佛教徒

究竟我們是否真的是佛教徒呢？

怎樣才是真正的佛教徒呢？

誰人皈依三寶，才稱得上是佛教徒（SN55.37）

但什麼又是皈依呢？

【皈依的意義】

皈依的意義就是消除。三寶（佛、法、僧）消除那些已經皈依者的恐懼、痛苦和下惡道的機會

佛陀使眾生利益生起、止息無利益、消除眾生的怖畏

法從存在的困苦中救渡眾生出來、給予安慰

僧以即使少許的供養也能獲得廣大果報的方式來去除皈依者的恐懼

【四種皈依】

有四種皈依的方式：以自我的奉獻、以他為依怙、成為弟子、禮敬

所謂自我的奉獻，是指：「從今日起，我將自身奉獻給佛、法、僧。」如此將自身捨予三寶。

所謂以他為依怙，是指：「從今日起，我以佛為依怙、以法為依怙、以僧為依怙，請記住我。」

所謂成為弟子的狀態，是指：「從今日起，我是佛的弟子、法的弟子、僧的弟子，請記住我。」如此成為弟子的狀態。

所謂禮敬，是指：「從今日起，我只對此三個目標——三寶，行最上的禮拜、起立、合掌、恭敬的行為，請記住我。」如此對佛等作最上的恭敬。

但是，如果只是出於給面子、害怕、是長輩關係、因為認同佛陀某些教導而奉佛陀為老師--這樣並不算是皈依。真正的皈依要是奉佛陀為最勝、最優、最上者的身份而禮敬，這樣才算真皈依。

已經皈依了的佛教徒如果去禮敬其他外道出家親屬，認為「這是我的親族」而禮敬者，其歸依並不破壞，更何況未出家的親族？同樣地，因怖畏而禮敬國王者亦然。因為國王受國家崇敬，若不禮敬可能造成不利。同樣地，凡是教導任何技藝的外道，以「這是我的老師」而禮敬者，其歸依亦不破壞。

如果我們實行這四種方式其中之一，那麼我們便成功皈依了三寶了

【皈依的利益】

曾經有三果梵天神說過，「凡是歸依佛者，他們不會去到惡趣，

捨棄人身後，將圓滿天身。」（相應部1.37）

此外亦有記述：「當時，天帝釋偕同八十天神眾，前往尊者大目犍連處……尊者大目犍連對站在一旁的帝釋說：『善哉，天帝釋，歸依佛是好的。因歸依佛的緣故，天帝釋，此處有些眾生身壞命終後，往生善趣天界……他們在十處勝過其他天神：天壽、天色、天樂、天名聲、天權勢，以及天上的色、聲、香、味、觸。』」（相應部4.341）法與僧亦同此理。

【持戒佛教徒】

哪麼何謂持戒的佛教徒呢？

哪位佛教徒持五戒：

1. 不殺生

2. 不偷盜

3. 不邪淫

4. 不妄語

5. 不飲酒吸毒（SN55.37）

他就被稱為具足戒的佛教徒呢？

【具備無過失職業的佛教徒】

具備無過失職業的佛教徒捨棄五種邪活命，以正法、正業維持生命。如下所述：「比丘們，有五種活命是居士們不應做的。是哪五種？刀的買賣、眾生的買賣、肉的買賣、酒的買賣、毒物的買賣」（AN5.177）

【失敗的佛教徒】

失敗指的就是戒和職業的失敗，沒有做到上面的內容。而且，具備以下五種特徵的佛教徒被稱為有污垢、被排斥。是哪五法？（對三寶）無信、壞戒、迷信吉兆（看到、聽到、嗅到、嚐到、觸到什麼自以為吉利的，就斷言有吉祥的事情發生）、信吉兆而不信業（覺得是因為看到、聽到、嗅到、嚐到、觸到什麼而有這個結果，而非業力導致，否定業力為根本）、在佛教之外尋求應供養者，並於那處先行布施。」

而如果哪位佛教徒能夠具備以下這五法，就成為蓮花佛教徒、寶物佛教徒：（對三寶）有信心、持戒、不迷信吉兆、信業而不信吉兆、不在佛教之外尋求應供養者，而在此處先行布施（增支部5.175）

以上內容取自 DNA2

In general, we often call ourselves Buddhists.

But are we truly Buddhists?

What exactly is a true Buddhist?

Whoever takes refuge in the Triple Gem is called a Buddhist (SN55.37).

But what is taking refuge?

【The Meaning of Taking Refuge】

The meaning of taking refuge is to eliminate. The Triple Gem (Buddha, Dhamma, Sangha) eliminates fear, suffering, and the opportunity to fall into lower realms for those who have taken refuge.

The Buddha brings about the benefit of beings, ceases what is not beneficial, and removes the fears of beings.

The Dhamma saves beings from the suffering of existence and gives comfort.

The Sangha removes the fear of those who take refuge by the way that even a small offering can yield great fruits.

【Four Ways of Taking Refuge】

There are four ways of taking refuge: through self-dedication, through taking as refuge, becoming a disciple, and veneration.

Self-dedication means: “From today onward, I dedicate myself to the Buddha, Dhamma, and Sangha.” In this way, one surrenders oneself to the Triple Gem.

Taking as refuge means: “From today onward, I take the Buddha as my refuge, the Dhamma as my refuge, the Sangha as my refuge. Please remember me.”

Becoming a disciple means: “From today onward, I am a disciple of the Buddha, a disciple of the Dhamma, a disciple of the Sangha. Please remember me.” In this way, one becomes a disciple.

Veneration means: “From today onward, I perform only the highest acts of homage, rising, joining palms, and respectful behavior toward these three objects—the Triple Gem. Please remember me.” In this way, one shows the highest respect to the Buddha and so on.

However, if it is merely for the sake of saving face, out of fear, due to senior-junior relations, or because one recognizes the Buddha as a teacher based on agreeing with some of his teachings—this does not count as taking refuge. True taking refuge requires venerating the Buddha as the supreme, the best, the highest. Only this counts as genuine refuge.

If a Buddhist who has already taken refuge pays homage to other non-Buddhist monastic relatives, thinking “this is my kin,” their refuge is not broken—let alone for lay relatives. Similarly, paying homage to a king out of fear is the same, because the king is honored by the state, and not paying homage might cause disadvantage. Likewise, for any non-Buddhist teacher of any skill, paying homage thinking “this is my teacher” does not break one’s refuge.

If we practice any one of these four ways, then we have successfully taken refuge in the Triple Gem.

【The Benefits of Taking Refuge】

Once, a non-returner Brahma god said, “Whoever takes refuge in the Buddha will not go to lower  realms; after abandoning the human body, they will perfect a heavenly body.” (Samyutta Nikaya 1.37)

Furthermore, it is recorded: “At that time, Sakka, the king of gods, together with eighty gods, went to the Venerable Mahamoggallana... The Venerable Mahamoggallana said to Sakka standing nearby: ‘It is good, Sakka, to take refuge in the Buddha. Because of taking refuge in the Buddha, Sakka, some beings here, after the breakup of the body and death, are reborn in good destinations, the heavenly worlds... They surpass other gods in ten respects: heavenly lifespan, heavenly beauty, heavenly happiness, heavenly fame, heavenly power, and heavenly forms, sounds, odors, tastes, and touches.’” (Samyutta Nikaya 4.341) The same applies to the Dhamma and Sangha.

【Buddhists Who Observe the Precepts】

Then, what is a Buddhist who observes the precepts?

A Buddhist who observes the Five Precepts:

Abstaining from killing living beings

Abstaining from taking what is not given

Abstaining from sexual misconduct

Abstaining from false speech

Abstaining from intoxicating drinks and drugs (SN55.37)

is called a Buddhist endowed with precepts.

【Buddhists with Blameless Livelihood】

Buddhists with blameless livelihood abandon five kinds of wrong livelihood and sustain life with right Dhamma and right action. As stated: “Bhikkhus, there are five kinds of livelihood that householders should not engage in. What are the five? Trading in weapons, trading in living beings, trading in meat, trading in alcohol, trading in poisons.” (AN5.177)

【Failed Buddhists】

Failure refers to failure in precepts and livelihood, not fulfilling the above. Moreover, Buddhists possessing the following five characteristics are called stained and rejected. What are the five factors? Lack of faith (in the Triple Gem), broken precepts, superstition about auspicious signs (seeing, hearing, smelling, tasting, or touching something and declaring it auspicious), believing in auspicious signs but not in kamma (thinking results come from seeing, hearing, etc., rather than from kamma, denying kamma as fundamental), and seeking those worthy of offerings outside Buddhism and giving alms there first.

But if a Buddhist possesses these five qualities, he becomes a lotus Buddhist, a jewel Buddhist: having faith (in the Triple Gem), observing precepts, not superstitious about auspicious signs, believing in kamma rather than auspicious signs, and not seeking those worthy of offerings outside Buddhism but giving alms here first. (Anguttara Nikaya 5.175)

The above content is taken from DNA2.

有篇名叫《算術師摩嘎藍經》的經文記載：

有一天，一個姓摩嘎藍的算術師（數學老師）前來拜訪世尊8。互相禮貌地問候、寒喧之後，算術師摩嘎藍問世尊說：

“朋友果德瑪，就像建造這間殿堂時必須一層一層地蓋上去，又像世間的各種學問都有循序漸進的教學程序，我們這些從事算數教學的算術師也一樣，從簡單到

複雜一步一步地教學生。朋友果德瑪，在您的教法中，是否也是循序漸進、次第修學的呢？ ”

世尊回答說：

“佛陀的教法也是循序漸進、次第修學的。猶如一名有經驗的馴馬師，會按步驟慢慢地馴服一匹良種之馬。當佛陀要調教一個人時，會按照這樣的程序進行訓練：先讓他成為持戒者，持戒清淨後應守護感官、飲食要知道節量，然後日夜禪修、實行警寤，並保持正念正知；要前往偏僻的地方禪坐，捨離內心的障礙之後，培育定力、證得禪那等。 ”

摩嘎藍又問：“是否每個弟子在受到這樣的教導之後，都能證悟修行的最終目標——涅槃9呢？ ”

世尊回答說：“只有一些人能證悟修行的最終目標——涅槃，有一些人卻不能。 ”

摩嘎藍奇怪地問：“朋友果德瑪，涅槃存在，通往涅槃的道路也存在，也有您作為指導者，為什麼您的弟子在受到這樣的教導之後，只有一些人能證悟涅槃，有一

些人卻不能呢？ ”

世尊說：“好，那我反問你，你是否清楚通往王舍城的道路呢？”

“是的，朋友，我清楚。”

“假如有個想去王舍城的人前來向你問路，你詳細地告訴他方向路線，他在得到指示後卻朝反方向走錯誤的道路。另一個人也來向你問路，他得到指示後順

利地到達王舍城。我問你，王舍城存在，通往王舍城的道路存在，也有你作為指路人，為什麼一個人會朝反方向走錯誤的道路，另一個人卻能順利地到達王舍城

呢？ ”

“朋友果德瑪，對此我能做什麼呢？我只是指路人而已。”

世尊也說：“同樣的，涅槃存在，通往涅槃的道路也存在，也有我作為指導者，但是我的弟子在受到這樣的教導後，只有一些人能證悟涅槃，有一些人卻不能。對

此我能做什麼呢？我如來10只是指路人而已。 ”

通過上面這篇經文，我們很清楚知道佛陀在佛教中的地位——他只是指示通往涅槃之道的指路人而已，至於是否能夠真正依教奉行，則取決於禪修者個人。

佛陀在《法句》第276偈也說到：

“你們應自己努力，如來只是指路人；

勤修行的禪修者，將能解脫魔系縛。 ”

佛陀的教法沒有神秘、麻醉的成分，也無需摻雜他力、救世的信仰。佛陀不是主宰人們吉凶禍福、幫人消災赦罪、滿足私慾貪求的神靈，更不是創造美好世界、信他得永生的上帝。佛陀雖然是一位具足智慧與慈悲的偉大導師，但他卻沒有要求人們對他進行盲目崇拜。

----------

注釋：

8>世尊：巴利語bhagavā ，佛陀的德號之一，意為“擁有種種祥瑞者”。在經典中，通常用“世尊”來尊稱佛陀。

9>涅槃：巴利語n ibbāna的音譯，意為貪愛的滅盡。涅槃超越一切因緣造作之法，是煩惱的完全滅盡、苦的徹底終結。涅槃屬於苦滅聖諦，證悟涅槃是佛教修學的最終目標。唯有聖者才能體驗涅槃。

10>如來：巴利語tathāgata。如，即如實，真理。由如實而來，或如實地覺悟，故稱“如來”。佛陀通常自稱“如來”。

 (v.mhd)

A scripture named *The Discourse with Mogallāna the Arithmetician* records:  

One day, an arithmetician (mathematics teacher) named Mogallāna came to visit the Blessed One. After exchanging polite greetings and pleasantries, Mogallāna the Arithmetician asked the Blessed One:  

“Friend Gotama, just as when building this hall one must lay it level by level, and just as worldly learning is taught step by step in an orderly manner, we arithmeticians who teach calculation also teach students gradually from the simple to the complex. Friend Gotama, in your teaching, is there also progressive, step‑by‑step training?”  

The Blessed One replied:  

“The Buddha’s teaching is also progressive, a gradual training. Just as an experienced horse‑trainer tames a thoroughbred horse step by step, when the Buddha trains a person, he follows such a procedure: first making him a keeper of precepts; when his virtue is purified, he should guard the senses, be moderate in eating, and then practice meditation day and night, maintain wakefulness, and abide mindful and clearly aware. He should go to a secluded place to sit in meditation and, having abandoned inner hindrances, develop stillness  and attain Jhanas, and so on.”  

Mogallāna asked again: “After receiving such instruction, can every disciple realize the ultimate goal of practice—Nibbāna?”  

The Blessed One replied: “Only some can realize the ultimate goal of practice—Nibbāna; others cannot.”  

Mogallāna asked in surprise: “Friend Gotama, Nibbāna exists, the path to Nibbāna exists, and you are the guide. Why is it that after receiving such instruction, only some of your disciples realize Nibbāna, while others do not?”  

The Blessed One said: “Well, let me ask you in return: Do you know the way to Rājagaha?”  

“Yes, friend, I know.”  

“Suppose someone who wants to go to Rājagaha comes and asks you the way. You explain the direction and route in detail, but after receiving the instructions, he takes the wrong road in the opposite direction. Another person also comes asking the way, and after receiving the instructions, he reaches Rājagaha without trouble. I ask you: Rājagaha exists, the road to Rājagaha exists, and you are the guide—why does one person go the wrong way in the opposite direction, while the other reaches Rājagaha successfully?”  

“Friend Gotama, what can I do about that? I am only the guide.”  

The Blessed One also said: “In the same way, Nibbāna exists, the path to Nibbāna exists, and I am the guide. But after receiving such instruction, only some of my disciples realize Nibbāna, while others do not. What can I do about that? The Tathāgata is only the guide.”  

Through the above scripture, we clearly understand the Buddha’s position in Buddhism—he is merely the guide who shows the path to Nibbāna. As for whether one actually practices in accordance with the teaching, that depends on the individual meditator.  

The Buddha also states in *Dhammapada*, verse 276:  

“You yourselves must strive; the Tathāgatas are only guides.  

Meditators who practice diligently will be freed from Māra’s bondage.”  

The Buddha’s teaching contains no mysterious or numbing elements, nor does it require mixing in belief in external power or savior‑based faith. The Buddha is not a deity who controls people’s fortune and misfortune, helps them avoid disasters, absolves sins, or satisfies selfish desires and greed. He is certainly not a God who creates a perfect world and promises eternal life to believers. Although the Buddha is a great teacher endowed with wisdom and compassion, he never demanded blind worship from people.  

---  

Notes:  

8> Blessed One: Pāli *bhagavā*, one of the epithets of the Buddha, meaning “possessor of blessings.” In the scriptures, “Blessed One” is commonly used as an honorific for the Buddha.  

9> Nibbāna: Transliteration of Pāli *nibbāna*, meaning the extinction of craving. Nibbāna transcends all conditioned phenomena; it is the complete destruction of defilements and the total end of suffering. Nibbāna belongs to the Noble Truth of the Cessation of Suffering, and realizing Nibbāna is the ultimate goal of Buddhist practice. Only noble ones can experience Nibbāna.  

10> Tathāgata: Pāli *tathāgata*. *Tathā* means “thus,” the truth. One who has come thus, or one who has awakened to reality, is called “Tathāgata.” The Buddha often refers to himself as “Tathāgata.”  

(v.mhd)

佛陀在他對人類首次的開示，即《轉法輪經》中(SN.56.11）說，假如自己不透徹地了知四聖諦，他是不會自稱自己已經證悟無上圓滿的覺悟的。作為首次開示的重點，四聖諦為整個佛教的核心，完全透徹地證悟四聖諦的人，就在佛教中畢業了。但這裏的‘了知’ 並不是靠思維和分析，假如這樣，那麽所有佛學博士畢業的人都徹底滅苦了。因此假如要達到苦的止息，還是需要着手實行佛陀所教的方法的。

【苦諦】

什麽是苦呢？ 

佛陀說，老、病、死、遇到不喜歡的、得不到喜歡的、與喜歡的別離、種種負面情緒，這就是苦。由於一個人出生，必然會遇到這些苦，所以出生也是苦。

佛陀概括說，執著身心本身就是苦、不讓人滿意的（dukkha）。

看似中性的身心爲什麽會被佛陀說成苦（不讓人滿意的）？其實是因爲它們都是條件組合、趨向毀滅、崩解、變化、受到無常所壓迫的 （Pts2.8, SN36.11）假如我們的妻子生了個兒子，但他一出生就因意外被迫死了，這個現象是讓人滿意還是不讓人滿意的？是不讓人滿意的。

身體之所以苦，除了因為它一直在轉變外，它每個器官都藏有潛在的疾病，例如癌症、細菌感染、退化等等。而且我們要不斷動來動去、呼吸、吃東西、大便、小便，來緩解身體的痛苦，只不過我們視而不見而已。它一直走向老、病、死，所以是不讓人滿意的

而爲什麽說心是苦？有時我們心會快樂、有時會痛苦，想要快樂一直延續下去，它是不會受我們指揮的，它不是 ‘我的’ （無常、苦、無我為‘三相’ ，即任何條件組合事物的特性。可參考下個板塊）。快樂之時，當被釘子刺到，心馬上痛苦起來，快樂逼著消失，一切都逼著改變。而要讓心保持快樂，我們必須不斷掙扎去尋找快樂、逃離痛苦，非常辛苦，所以連心也是苦的

身心的現象因此是不讓人滿意（dukkha）的

【集諦】

到底是什麽導致我們一再一再地出生、而要面對上述那些苦呢？就是任何形式的渴愛。這個很容易觀察的，當我們生起渴求時，心一定伴隨壓力、沉重感。當渴求得不到滿足時，自然而言就會生起各種負面情緒；但當渴愛得到滿足時，也就會伴隨著喜悅、繼而加深渴求，讓我們一直困在這個生死輪回。

【滅諦】

當渴愛完全地止息之時，苦因也就永滅了，我們稱之為涅槃。證悟涅槃的人我們稱之為阿羅漢，他們不會再有内心之苦，而且再不會有下一生了（新的五蘊身心組合）。

【道諦】

而怎樣可以達到這個目標呢？八正道 （MN141)

【正見】

修行的第一步，就是培育正見（正確的見解）。

正見就是四聖諦的見解

苦聖諦：我們要知道，老、病、死、求不得、愛別離、碰見不喜歡的、各種負面情緒，簡而言之，出生就是痛苦、這副五蘊身心就是不讓人滿意的。因為出生、有這身心，我們才要承受種種痛苦。

苦集聖諦：渴愛是痛苦的原因。渴愛造成我們內心的壓力、痛苦、種種負面情緒，也導致再生。

苦滅聖諦：而渴愛的止息就是痛苦的止息

苦滅之道就是八聖道。

【正思維】

當我們有了四聖諦的見解後，我們會知道，如果要滅除痛苦、獲得快樂，就要限制、去除貪慾、種種渴求。

怎樣做起？ 從我們的思想、動機做起。是為正思維

我們努力讓自己的思想遠離貪慾（出離思維）、嗔心（無惡意思維）、癡心（無害思維--因為心的散亂、癡迷而不自覺地傷害他人）

【正語】

當我們的思想、動機正確、遠離貪嗔癡，我們的說話也會跟著正確、遠離貪嗔癡。

我們會開始遠離說謊、離間、粗惡、閒雜語等惡行。

【正業】

當我們連話也管好，行為也會改善、遠離貪嗔癡。

我們也會遠離殺生、偷盜、邪淫等等的惡行。

【正命】

當我們行為正確，我們的謀生方式也會跟著正確。我們不會因為糊口而傷害自己、傷害別人。

【正精進】

當我們思想、說話、行為也正確，漸漸地，我們就會心安理得、充滿自信和喜悅。因為我們品行良好、毫無過失。（AN11.1）

我們開始感受到因為內心清淨、善良而產生的喜悅和涼快感。

我們很自然就會開始努力把已經生起的不善法去除、努力讓未生起的不善法不再生起、努力讓未生起的善法生起、努力讓已經生起的善法提升至圓滿。

【正念】

但無論我們如何努力，到了一個點，煩惱都不能進一步被淨化。

為什麼？因為雖然我們知道四聖諦所說，身心是不讓人滿意的，但我們心底裡仍執著這副身心，未捨得放下它們（癡）。所以心仍掙扎著拿東西來把好的東西帶給自己（貪），掙扎著把不好的東西推開（嗔）。

所以我們便修習正念，即是四念住

四念住的目的是為了徹底去除貪嗔癡，透過熱心地以清明的心去覺知或者思維身體、感受、心、法的集起、滅去、或集滅；走神時再次記起我們的禪修目標 ---‘身體/感受/心/法存在’，但是是以集起、滅去、或集滅等等導向放下的角度去憶持，不執著任何東西。

【正定】

當我們慢慢修下去，放下執著的力量讓我們的心越來越清淨、越來越遠離五蓋。此時就很容易生起正定了--初禪、二禪、三禪、四禪。

正念主要屬於觀禪，當不斷覺知、思維下去時，會疲倦。心可能就會自己休息。

主力修習身念住的禪修者會以放鬆、放下的心來和呼吸、身體在一起，生起禪那來休息。

主力修習受、心、法念住的禪修者會以放鬆、放下的心來和心在一起，生起識遍禪的禪那來休息。

或者以其他止禪的業處來休息。

正見屬於基礎智慧

正思維、正語、正業、正命屬於戒的修習

正精進、正念、正定則屬於定和慧的修習。

在基礎智慧和良好戒德的基礎下，禪修者不斷修習正精進、正念、正定，直至抵達痛苦的完全止息。

隆波帕默教導：修行到最後階段，就會洞見：心本身就是苦，於是它就鬆開了對於心的執著。一旦不執著心，就再也不執著於世間任何事物。從此再也不執著身心了2。心這時不再也不會拼命地去尋找快樂、逃避痛苦，來滿足心。心就不再掙扎，便寧靜而快樂。心寂靜、愉悅、舒坦，沒有貪欲生起。這時就抵達涅槃了3。

=========

注釋

1.這裏原文其實是說五取蘊，把其濃縮為滲有執取的身心而已。

• 色——物質；

• 受——苦、樂、不苦不樂等的感受；

• 想——辨認、記憶作用；

• 行——意志或各種心理作用；

• 識——識知

2.19-8-17 隆波帕默開示

3.12-8-17隆波帕默開示

In his first discourse to humanity, the *Dhammacakkappavattana Sutta* (SN.56.11), the Buddha said that if he had not fully comprehended the Four Noble Truths, he would not have declared that he had attained the supreme and perfect enlightenment. As the core of this inaugural teaching, the Four Noble Truths form the heart of Buddhism. One who fully and thoroughly realizes the Four Noble Truths graduates, so to speak, from Buddhism. However, this “comprehension” is not achieved through mere thinking and analysis—if it were, all doctoral graduates in Buddhist studies would have completely ended suffering. Therefore, to attain the cessation of suffering, one must actually practice the methods taught by the Buddha.

**[The Truth of Suffering (Dukkha)]** 

What is suffering? 

The Buddha said that aging, illness, death, encountering what is unpleasant, not getting what one desires, separation from what is dear, and various negative emotions are suffering. Because birth inevitably brings one into contact with these sufferings, birth itself is suffering.

The Buddha summarized that clinging to the body and mind are themselves unsatisfactory, suffering (dukkha).

Why would the seemingly neutral body and mind be described as suffering (unsatisfactory)? In fact, it is because they are conditioned, subject to destruction, disintegration, change, and oppressed by impermanence (Pts2.8, SN36.11). If our wife gives birth to a son, but he dies in an accident right after birth, is this phenomenon satisfactory or unsatisfactory? It is unsatisfactory.

The body is suffering not only because it is constantly changing, but also because every organ harbors potential diseases, such as cancer, infections, degeneration, and so on. Moreover, we must constantly move around, breathe, eat, defecate, and urinate to alleviate the body’s discomfort—we just overlook it. It is always heading toward aging, illness, and death, so it is unsatisfactory.

Why is the mind said to be suffering? Sometimes our mind is happy, sometimes it is painful. Wanting happiness to last forever is beyond our control; it is not “mine” (impermanence, suffering, and non-self are the “three characteristics” of all conditioned phenomena. See the next section for reference). When we are happy and then get pricked by a nail, the mind immediately becomes painful, happiness is forced to vanish, and everything is forced to change. To keep the mind happy, we must constantly struggle to seek pleasure and avoid pain, which is exhausting. Thus, even the mind is suffering.

Therefore, the phenomena of body and mind are unsatisfactory (dukkha).

**[The Truth of the Origin of Suffering (Samudaya)]** 

What causes us to be born again and again, facing the sufferings mentioned above? It is craving in any form. This is easy to observe: when craving arises, the mind is inevitably accompanied by tension and heaviness. When craving is not satisfied, various negative emotions naturally arise; when craving is satisfied, it is accompanied by delight, which deepens the craving and keeps us trapped in this cycle of birth and death.

**[The Truth of the Cessation of Suffering (Nirodha)]** 

When craving is completely extinguished, the cause of suffering is permanently destroyed. This is called Nibbāna. One who realizes Nibbāna is called an Arahant. They no longer experience mental suffering and will not have another birth (a new combination of the five aggregates/ body and mind).

**[The Truth of the Path to the Cessation of Suffering (Magga)]** 

How can this goal be achieved? Through the Noble Eightfold Path (MN141). 

**[Right Intention]**

Once we possess the understanding of the Four Noble Truths, we realize that to end suffering and attain happiness, we must restrain and abandon greed  and all kinds of craving. How do we begin? We start with our thoughts and motivations. This is Right Intention. We strive to direct our thoughts away from sensual desire (intention of renunciation), ill-will (intention of non-aversion), and harmfulness (intention of non-cruelty—avoiding unconsciously harming others due to a restless, deluded mind).

**[Right Speech]**

When our thoughts and motivations are correct and free from greed, aversion, and delusion, our speech will naturally follow suit, becoming correct and free from these defilements. We will begin to abstain from lying, divisive speech, harsh speech, and idle chatter.

**[Right Action]**

When we manage our speech well, our bodily actions will also improve, becoming free from greed, aversion, and delusion. We will abstain from killing, stealing, and sexual misconduct.

**[Right Livelihood]**

When our actions are correct, our means of livelihood will also become correct. We will not harm ourselves or others merely to make a living.

**[Right Effort]**

When our thoughts, speech, and actions are correct, gradually our minds will become at ease, filled with confidence and joy because our conduct is virtuous and blameless (AN 11.1). We begin to experience the joy and coolness that arise from a pure and wholesome mind. We will naturally start to make the fourfold right effort: to abandon unwholesome states that have arisen, to prevent unwholesome states that have not yet arisen from arising, to cultivate wholesome states that have not yet arisen, and to maintain and perfect wholesome states that have already arisen.

**[Right Mindfulness]**

However, no matter how much effort we make, there comes a point where defilements cannot be purified further. Why? Because although we intellectually understand from the Four Noble Truths that the body and mind are unsatisfactory, deep down we are still attached to this body and mind and have not truly let them go (delusion). Therefore, the mind still struggles to grasp things to bring pleasure to itself (greed) and struggles to push away unpleasant things (aversion).

Thus, we practice Right Mindfulness, which is the Four Foundations of Mindfulness (*satipaṭṭhāna*). The purpose of the Four Foundations of Mindfulness is to completely eradicate greed, aversion, and delusion. This is done by ardently, clearly comprehending, and mindfully contemplating/ observing the body, feelings, mind, and phenomena in terms of their nature of arising and passing away. When the mind wanders, we recollect our meditation object—'body/feeling/mind/phenomena exists'—but we hold it in mind from the perspective of impermanence (arising and passing away), which leads to letting go, without clinging to anything.

**[Right Stillness]**

As we continue practicing, the power of letting go of attachments causes our minds to become increasingly pure and free from the Five Hindrances. At this stage, it becomes easy to give rise to Right stillness—the first, second, third, and fourth *jhānas* (meditative absorptions).

Right Mindfulness primarily belongs to insight meditation (*vipassanā*). Continuously observing and contemplating can lead to fatigue. The mind may then seek rest on its own. Meditators who primarily practice mindfulness of the body may rest by abiding with the breath or body with a relaxed, letting-go mind, giving rise to *jhāna*. Meditators who primarily practice mindfulness of feelings, mind, or phenomena may rest by abiding with the mind with a relaxed, letting-go mind, giving rise to *jhāna* based on  consciousness, or rest using other meditation subjects for stillness (*samatha*).

*   Right View belongs to foundational wisdom (*paññā*).

*   Right Intention, Right Speech, Right Action, and Right Livelihood belong to the cultivation of morality (*sīla*).

*   Right Effort, Right Mindfulness, and Right Stillness belong to the cultivation of Stillness (*samādhi*) and wisdom.

Based on foundational wisdom and good precepts, practitioners continually cultivate Right Effort, Right Mindfulness, and Right Stillness until they reach the complete cessation of suffering.

(Ref. MN 10, MN 141)

Luang Por Pramote teaches: In the final stage of practice, one directly sees: the mind itself is suffering, so it lets go of attachment to the mind. Once the mind is no longer attached, it no longer clings to anything in the world. From then on, it no longer clings to body or mind. The mind no longer struggles to seek pleasure or avoid pain to satisfy itself. It stops struggling and becomes peaceful and joyful. The mind is tranquil, happy, at ease, with no greed arising. At this point, Nibbāna is reached. 

========= 

Notes: 

1. The original text refers to the five aggregates subject to clinging (pañcupādānakkhandhā), which are condensed here as “body and mind infiltrated with clinging.” 

- Rūpa — material form; 

- Vedanā — feelings of pleasure, pain, or neutral; 

- Saññā — perception, recognition, memory; 

- Saṅkhāra — volitional formations or various mental activities; 

- Viññāṇa — consciousness. 

2. Luang Por Pramote’s teaching on 19-8-17. 

3. Luang Por Pramote’s teaching on 12-8-17.

苦

• 任何條件組合的事物都受到無常所壓迫，會壞滅、消失的（Pts2.8, SN36.11） 

無常

無我

在約二千五百年前，當全世界人都被無明所遮蔽時，當全世界人都認為有一個‘實我’、‘靈魂’存在時

佛陀出現了，把這個邪見（錯誤見解）粉碎

佛陀斬釘折鐵地宣告：‘我’並不存在！！

假如您叫‘John’，那麼'John'是由什麼組成的？

佛陀說，是由：

1.身體

2.感受

3.認知

4.意志

5.覺知

組合而成的

但身體是常還是無常的？

是無常的

無常、會壞滅、遲早會消失、抓不住的事物是讓人滿意的、還是不讓人滿意的（dukkha）?

是不讓人滿意的（dukkha）（Pts2.8, SN36.11） 

再不明白？

假如我們生了個孩子，但他一出生就夭折，這是讓人滿意的、還是不讓人滿意的？

當然不讓人滿意！

那麼。不讓人滿意的事物，為什麼還那麼笨執著為‘這是我的、我是這個、這是我的實我’？ 當然快快把它丟掉放下啦！對嗎？

感受是常還是無常的？

是無常的

無常的事物是讓人滿意的還是不讓人滿意的？

是不讓人滿意的

不讓人滿意的事物適合把它執著為‘這是我的、我是這個、這是我的實我’嗎？

當然不！

認知是常還是無常的？

是無常的

無常的事物是讓人滿意的還是不讓人滿意的？

是不讓人滿意的

不讓人滿意的事物適合把它執著為‘這是我的、我是這個、這是我的實我’嗎？

當然不！

意志、思想是常還是無常的？

是無常的

無常的事物是讓人滿意的還是不讓人滿意的？

是不讓人滿意的

不讓人滿意的事物適合把它執著為‘這是我的、我是這個、這是我的實我’嗎？

當然不！

覺知是常還是無常的？

常的？

再給多次機會大家。

我們睡著和醒來的時候，這個覺知是否已經不同了？

所以連覺知也是無常的

無常的事物是讓人滿意的還是不讓人滿意的？

是不讓人滿意的

不讓人滿意的事物適合把它執著為‘這是我的、我是這個、這是我的實我’嗎？

當然不！ （MN22）

如果您還固執己見，認為‘我’是存在的話，那麼小編現在就要給另一個角度您了

一個地方的國王，他能支配在他國家裏的人民誰生、誰死、誰的財產被充公。那麽如果他說那個國家是他的，恐怕沒有人敢質疑。

反觀自身，身體是我的嗎？叫頭髮、指甲不要長可以嗎？

感受是我的嗎？可以永遠都保持快樂嗎？

認知是我的嗎？我們可以隨心所欲地記得任何東西嗎？我們覺得是壞的東西，能夠一下子就立刻變為覺得是好的嗎？

思想是我的嗎？真的？剛才有一個思想不請自來地彈出來，真的可控嗎？

覺知是我的嗎？現在可以立即關閉這個覺知嗎？

都不能掌控，所以都不是‘我的’。

有‘我的’，就有‘我’，對嗎？

有‘我’，就有‘我的’，對嗎？

‘我’和‘我的’必定是一起來的

所以順理成章，當沒有‘我的’，也沒有‘我’

‘我’並不存在！（MN22，MN35）

說到這裡，有人會質疑：

‘雖然我不能完全掌控身體，但我現在想動就動啊！

雖然我不能完全掌控感受，但我現在只要選擇聽音樂、看電影，就會快樂啊！

雖然我不能完全掌控認知，但只要我選擇不看某些資訊，就能確保自己的認知不被影響啊！

雖然我不能完全掌控思想，但我現在想想什麼就想什麼啊！

雖然我不能完全掌控覺知，但我現在想感知什麼就感知什麼啊！

所以我認為，還是有一部分是[我的]。當有[我的]就有[我]’

親愛的讀者們，之所以有這個看法，是因為您錯誤地認為這個意志（行蘊）是‘我的’，覺得自己有得選擇。簡而言之，就是認為有自由意志的存在！

Ajahn Brahm 明確地表示，‘自由意志’並不存在！

我們所有的一切選擇都是由條件組合而成的，並不是我們真的有得自由選的。

雖然您現在想動就動

雖然您現在想聽音樂、看電影，聽音樂、看電影

雖然您現在不想看某些資訊，就不看某些資訊

雖然您現在想想什麼就想什麼

雖然您現在想感知什麼就感知什麼

但為什麼您會這樣做？ 因為您看了上幾段，想反駁了；嘿嘿，對嗎？

所以這篇文章，是其中一個條件，促使您有這個行為、選擇。

其實不只這篇文章，我們還受不可計量的條件所影響、左右。

可能是業力、天氣、原生家庭、我們碰過的人、接受到的資訊、國家、性別、教育程度、地方………

如果我們能掌握這一切條件，我們便能夠操控任何人。

我們知道，在這系列的條件底下，只要我說這句話、這樣做；他肯定會這樣選擇

在那系列的條件底下，只要我說這句話、這樣做；他肯定會那樣選擇

他根本無從選擇，他的選擇並不是‘他的’，而是由條件組合而成的！

一般人就是困在認為這個‘行蘊’是‘我的’，所以認為還有自由意志，不能透徹地理解佛法。

但佛陀說，連這個行蘊也不是‘我’或‘我的’

如果還不能被說服，還覺得是有個能講話、感受、經驗善惡報的識或靈魂寄居在身體的話; 那麽當我們挖了眼睛出來的時候，那麽可能靈魂會看得清楚些；當我們切了耳朵，可能會聽得清楚些；當我們切了鼻子，可能會嗅得清楚些；當我們切了舌頭，可能會嚐得清楚些；當我們截斷四肢、燒掉皮膚，可能會感受得好些。對嗎？（彌蘭王問經）

佛陀老早說過了。

緣於眼睛和色（影像），眼識才生起

緣於耳朵和聲音，耳識才生起

緣於鼻子和氣味，鼻識才生起

緣於舌頭和味道，舌識才生起

緣於身體和所觸，身識才生起

緣於意和法，意識才生起 （MN38）

這個‘心’、‘意’、‘識’生起了，就滅去；根本就不是一個不變的實我。

事實上一切的事物都不是‘我’ 或‘我的’ ，當我們死去，我們就要遺下一切的資產和所有，它們就會有新的主人了。（MN82）

**Suffering**  

All things formed by the combination of conditions are oppressed by impermanence; they are subject to destruction and will perish and disappear. (Pts2.8, SN36.11)

**Impermanence**  

**Non-self**  

About 2,500 years ago, when all people in the world were obscured by ignorance, and when everyone in the world believed that a ‘real self’ or ‘soul’ existed, the Buddha appeared and shattered this wrong view .

The Buddha declared with iron certainty: “I” does not exist!!

---

If your name is “John,” then what is “John” made up of?

The Buddha said it is composed of: 

1. Body 

2. Feelings (Vedanā) 

3. Perception (Saṁñā) 

4. Volition / Mental formations (Saṅkhāra) 

5. Consciousness (Viññāṇa) 

---

But is the body permanent or impermanent? 

It is impermanent. 

Is something that is impermanent, subject to destruction, bound to disappear sooner or later, and ungraspable—satisfactory or unsatisfactory (dukkha)? 

It is unsatisfactory (dukkha). (Pts2.8, SN36.11) 

Still don’t understand? 

Suppose we have a child, but he dies right after birth—is this satisfactory or unsatisfactory? 

Of course it is unsatisfactory!

---

Then, why are we still so foolishly attached to something unsatisfactory, thinking “This is mine, I am this, this is my real self”? Of course we should quickly abandon and let go of it, right?

---

Are feelings permanent or impermanent? 

They are impermanent. 

Are impermanent things satisfactory or unsatisfactory? 

They are unsatisfactory. 

Is it appropriate to cling to something unsatisfactory as “This is mine, I am this, this is my real self”? 

Of course not!

---

Is perception permanent or impermanent? 

It is impermanent. 

Are impermanent things satisfactory or unsatisfactory? 

They are unsatisfactory. 

Is it appropriate to cling to something unsatisfactory as “This is mine, I am this, this is my real self”? 

Of course not!

---

Are volition/thoughts permanent or impermanent? 

They are impermanent. 

Are impermanent things satisfactory or unsatisfactory? 

They are unsatisfactory. 

Is it appropriate to cling to something unsatisfactory as “This is mine, I am this, this is my real self”? 

Of course not!

---

Is consciousness permanent or impermanent? 

Permanent? 

Let me give everyone more chances. 

When we are asleep and when we are awake, has this consciousness already changed? 

Therefore, even consciousness is impermanent. 

Are impermanent things satisfactory or unsatisfactory? 

They are unsatisfactory. 

Is it appropriate to cling to something unsatisfactory as “This is mine, I am this, this is my real self”? 

Of course not! (MN22)

---

If you still stubbornly insist that “I” exists, then the editor will now give you another perspective. 

A king of a country can decide who in his nation lives or dies, and whose property is confiscated. If he says that country is his, probably no one would dare question it. 

Now look at yourself: Is the body mine? Can I tell my hair and nails not to grow? 

Are feelings mine? Can I remain happy forever? 

Is perception mine? Can I remember anything I want at will? Can something I think is bad instantly become something I think is good? 

Are thoughts mine? Really? A thought just popped up uninvited earlier—can it truly be controlled? 

Is consciousness mine? Can I immediately shut off this consciousness right now? 

None of them can be controlled, so none of them are “mine.”

---

If there is “mine,” there is “I,” right? 

If there is “I,” there is “mine,” right? 

“I” and “mine” always come together. 

Therefore, it follows naturally that when there is no “mine,” there is also no “I.” 

“I” does not exist! (MN22, MN35)

---

At this point, some people will question: 

“Although I cannot fully control the body, I can move whenever I want right now! 

Although I cannot fully control feelings, as long as I choose to listen to music or watch movies, I will be happy! 

Although I cannot fully control perception, as long as I choose not to look at certain information, I can ensure my perception is not affected! 

Although I cannot fully control thoughts, I can think whatever I want right now! 

Although I cannot fully control consciousness, I can perceive whatever I want right now! 

So I still think there is a part that is [mine]. When there is [mine], there is [I].”

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Dear readers, the reason you have this view is because you mistakenly think that this volition (saṅkhāra aggregate) is “mine” and that you have a choice. In short, you believe that free will exists! 

Ajahn Brahm has clearly stated that “free will” does not exist!

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All of our choices are formed by the combination of conditions; we do not truly have the freedom to choose. 

Although you can move whenever you want right now, 

Although you can listen to music or watch movies whenever you want right now, 

Although you can choose not to look at certain information right now, 

Although you can think whatever you want right now, 

Although you can perceive whatever you want right now— 

But why do you do so? Because you read the previous paragraphs and wanted to refute them. Hehe, right? 

Therefore, this article is one of the conditions that prompted your behavior and choice. In fact, it is not only this article—we are influenced and directed by countless conditions. 

It could be kamma (karma), weather, family of origin, people we have met, information we have received, country, gender, education level, location… 

If we could master all these conditions, we would be able to control anyone. We would know that under this set of conditions, as long as I say this and do that, he will definitely make this choice. Under that set of conditions, as long as I say this and do that, he will definitely make that choice. 

He has no choice at all; his choice is not “his,” but is formed by the combination of conditions! 

Ordinary people are trapped in thinking that this “saṅkhāra aggregate” is “mine,” and therefore believe that free will still exists, preventing them from thoroughly understanding the Buddha’s teaching. 

But the Buddha said that even this saṅkhāra is not “I” or “mine.”

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If you are still not convinced and still think there is a consciousness or soul that can speak, feel, and experience the results of good and evil dwelling in the body, then: when we gouge out the eyes, perhaps the soul would see more clearly; when we cut off the ears, perhaps it would hear more clearly; when we cut off the nose, perhaps it would smell more clearly; when we cut off the tongue, perhaps it would taste more clearly; when we sever the limbs and burn the skin, perhaps it would feel better. Right? (Milinda’s Questions)

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The Buddha said long ago: 

Dependent on the eye and forms (images), eye-consciousness arises. 

Dependent on the ear and sounds, ear-consciousness arises. 

Dependent on the nose and odors, nose-consciousness arises. 

Dependent on the tongue and tastes, tongue-consciousness arises. 

Dependent on the body and tangibles, body-consciousness arises. 

Dependent on the mind and mental objects (dhammas), mind-consciousness arises. (MN38)

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This “mind,” “intellect,” or “consciousness” arises and then ceases; it is not a permanent, unchanging real self at all.

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In fact, nothing is “I” or “mine.” When we die, we must leave behind all our assets and possessions, and they will have new owners. (MN82)

佛陀接納所有的種族與各個階層的人，無論是誰，只要有興趣學習，他都敞開雙臂歡迎。

佛教並不關注一個人的出身是高貴還是貧賤，即使是國王出家，也要去頂禮在他之前出家的僧人。事實上，人類並沒有因為自己的出身、地位以及名聲而有所差別，這些全都只是世俗的界定而已。沒有誰流淌的血是藍色的，大家的血液都是同一個顏色。

因此，佛教是從真理與實相的角度來看世界的，每一個人都是平等的。那麼，是什麼讓每個人又各有不同呢？不是出身，不是地位，也不是學識。真正區分我們的是什麼呢？是業，也就是每個人的所作所為。行持善業，就會讓我們成為好人。

~隆波帕默尊者

在佛教裏，不論男女，只要肯修行，都有機會能終結一切苦

The Buddha welcomed people of all races and social classes with open arms, ready to teach anyone who was willing to learn.

Buddhism does not concern itself with whether a person is of noble or humble birth. Even if a king were to ordain as a monk, he would pay respect to monks who were ordained before him. In truth, human beings are not distinguished by their birth, status, or reputation—these are merely conventional distinctions. No one has blue blood; everyone’s blood is the same color.

Thus, Buddhism views the world from the perspective of truth and reality, where all people are fundamentally equal. So, what makes each person different? Not birth, not status, not even knowledge. What truly distinguishes us is our **kamma**—our intentional actions. Wholesome deeds make us good people.

~ Venerable Luang Por Pramote

In Buddhism, regardless of gender, anyone who practices diligently has the opportunity to bring an end to all suffering.

《佛教的修行目標—Happy!》

佛教的修行目標就是無上的開心。

一般大師父說是要 ‘離苦’ ，‘解脫一切苦’ ，去除貪嗔癡，但這不太吸引。

所謂的‘去除貪嗔癡‘，貪嗔癡是什麼？ 就是煩惱。煩惱就是那些讓您心煩意亂的情緒。就是煩人的東西。煩人的東西您想要嗎？所有人都不想，但是所有人都意識不到自己還粘著一些自己不想要的東西。

例如貪。貪名譽，貪地位，貪權力，貪錢，貪食物，貪女人/男人，貪圖享受，貪健康，貪聰明智慧，貪美貌，貪求尊重（=我慢）。大家都覺得沒有什麼問題，對嗎？

如果沒有過患，就沒有人想去斷除了。正正因為看到過患，所以佛陀和阿羅漢才會去斷除它們。

貪有什麼過患？就是煩！不開心！所以才叫做煩惱

貪就好像濕疹那樣。讓您的心一直癢癢的。當癢的時候就去抓，抓的時候有一丁點快樂。但就越抓越痛，仍然要不斷抓不斷抓。

當我們的心有貪欲的時候，就是一直癢癢的。然後不斷要追一些東西拿來給我們自己。一直追一直追，心很累，心很痛苦，但是仍然要一直追一直追。快樂只有一丁點，痛苦卻一大摞。

但大家仍然縱容貪一直存在在心中……

嗔的過患就很明顯。當我們生氣，妒忌，吝嗇，後悔，傷心，難過的時候，心是痛苦的。

大家想要開心還是痛苦？明顯是痛苦（笑）

誰人一直想要報仇，想要毀掉別人啊？誰人說‘君子報仇，十年未晚’啊（笑）那就十年一直痛苦下去。

癡的過患比較細微。

昏沉睡眠時，就好像家裡水浸一樣，所有東西都壞了，燈也短路了。

當心昏沉懶惰的時候，心失去了光明，清爽和快樂。其實就很煩喔，其實就不好受窩。

當我們心散亂的時候，其實漸漸心會很累。因為一直在損耗能量。之後無論做什麼都充不到電，提不起勁。也是很煩！也是不開心！

當我們對真理疑惑的時候，就會不斷質疑，不斷想要問問題去確認，心就不斷亂亂亂；也是很煩！不開心！

試過和天主教徒聊天，他分享說他不喜歡害人，是因為心不舒服。

對，

當我們作惡的時候，我們其實心要先煩起來，心要先不開心，才會去讓別人也煩起來，不開心！

所以佛教的修行其實宗旨很簡單，就是讓我們可以開心和舒服

當我們的心一步步削減煩惱的時候，其實即是不讓我們的心再煩下去，其實是很開心哦。

例如當Por Khao Wanchart yimme 證得第三階段的法後，他遇到 Luang pu kwang ，那時 luang pu 說白父心已經 "sabai" (泰文：舒適舒服) 了，只剩下一點點（煩惱）。

如果是佛陀和阿羅漢，大家想像他們多開心和快樂？

試過有人問過大師父，他見大師父不斷要幫助眾生，於是便說：‘做比丘真是繁忙啊！’

大師父笑著摸摸自己的胸口，很開心很快樂地說：'也不要緊，因為心是sabai sabai 了。'

就是心清涼快樂，好像開冷氣那樣

去除一切煩惱的人，就是不會再煩的人。他們有最高級的開心快樂。我們稱之為涅槃之樂。 佛陀在Ud.12 中說，世間的感官享樂（眼睛接觸到怡人的影像，耳朵聽到好聽的聲音，鼻子聞到好聞的味道，舌頭嚐到好吃的東西，身體接觸到很好的觸感，心想到快樂的情緒和目標），以至是天界的快樂，都不及涅槃之樂的十六份之一。

真的很快樂,對嗎？

"The Goal of Buddhist Practice—Happy!"

The goal of Buddhist practice is supreme happiness.

Generally, some esteemed masters say it is about "escape from suffering," "liberating oneself from all suffering," and eliminating greed, hatred, and ignorance, but this may not sound very appealing.

What does it mean to "eliminate greed, hatred, and ignorance"? These are afflictions—emotions that disturb your mind. They are bothersome things. Does anyone truly want bothersome things? No one does, yet everyone is often unaware that they still cling to things they don’t want.

Take greed, for example. Greed for fame, status, power, money, food, pleasure, health, intelligence, beauty, and respect (which equals conceit). Everyone thinks there’s nothing wrong with this, right?

If there were no drawbacks, no one would want to eliminate these feelings. It is precisely because the Buddha and the Arahants see the drawbacks of them thus  seek to eliminate them.

What are the drawbacks of greed? It is troublesome! It leads to unhappiness! That's why it's called affliction. Greed is like eczema, making your heart itch continuously. When it itches, you scratch it, and there is a moment of pleasure, but the more you scratch, the more it hurts, yet you keep scratching.

When our hearts are filled with desire, they are constantly itching. We keep pursuing things to satisfy ourselves. We chase and chase, and our hearts become tired and pained, but we keep pursuing. The happiness is minimal, yet the suffering is immense. Yet people still allow greed to persist in their hearts…

The drawbacks of aversion are very obvious. When we are angry, jealous, stingy, regretful, sad, or upset, our hearts suffer. Do people want happiness or suffering? Clearly, they prefer happiness (laughs).

Who constantly wants revenge or to destroy others? Who says, "A gentleman waits ten years for revenge" (laughs)? Then that person will be in pain for ten years.

The drawbacks of ignorance are subtler. When we are lethargic or sleepy, it’s like having water flooding the house, ruining everything and short-circuiting the lights. When the heart is heavy and lazy, it loses brightness, clarity, and happiness. It’s actually quite bothersome and uncomfortable.

When our minds are scattered, they gradually become tired because they are constantly draining energy. Afterward, no matter what we do, we can’t recharge or feel motivated. That’s also very bothersome! It’s also unhappy!

When we are doubtful about the truth, we keep questioning and seeking confirmation, and our hearts become chaotic; that’s also very bothersome! Unhappy!

I once chatted with a Catholic who shared that he doesn’t like to harm others because it makes his heart uncomfortable.

Indeed, when we do evil, we first make our hearts troubled and unhappy before we cause others to feel the same!

Thus, the essence of Buddhist practice is very simple: it’s about allowing us to be happy and comfortable. When our hearts gradually reduce afflictions, it means we are no longer troubled, which is very joyful.

For example, when Por Khao Wanchart Yimme attained the third stage of enlightenment, he met Luang Pu Kwang, who said that his heart was already "sabai" (Thai for comfortable and happy), with only a little remaining affliction.

If we think about the Buddha and the Arahants, can you imagine how happy and joyful they must be?

Someone once said to a master when  he saw the master constantly helping sentient beings,, "Being a monk is truly busy!"

The master smiled, patted his chest, and said happily, "That's okay, not big deal, because my heart is 'sabai sabai.'"

It means the heart is cool and joyful, like having air conditioning on.

Those who eliminate all afflictions will not be troubled anymore. They possess the highest form of happiness, which we call the bliss of Nirvana. The Buddha said in Udana 12 that the sensual pleasures of the world (such as pleasing sights, sounds, smells, tastes, touch, and joyful thoughts) and even the happiness of the heavenly realms are less than one-sixteenth of the bliss of Nirvana.

Isn’t that truly happy?