信徒：對於夢境，一般人不用去相信嗎？

阿贊：對！夢境不是真的。但對於夢境，如果用智慧來分析的話, 你能夠從夢中拿到一些智慧, 告訴你東西, 提醒自己的東西。

不是講不好, 會用的人呢, 就好, 不會用的人, 就講這是一個夢, 比如說有什麼東西bong, 我就拿來思維，關於這個夢是屬於什麼東西。

好像有一次我住在山洞裡， 我的簽證到底批還是不批？又沒有電話, 我要知道走下來要兩天。

有時候打電話，然後回來拿我的東西, 又走回去, 坐巴士, 下去曼谷, 給一封信而已, 哇, 很辛苦。

那我就用打坐的方式, 到底批不批？

我就看到, 那個橋, 斷了, 完蛋了。我的應該是不批的。我就準備了東西下山,真的是不批。

會的人就會去用咯,好像我做的簽證批不批。如果看到piu~ 過去，那就批囖。

信徒：這是因為你的定力足夠是嗎？

阿贊：定力一定足夠啦，因為可以住山洞裡

**Devotee:** For ordinary people, should we generally not believe in dreams?

**Ajahn Keng:** Yes! Dreams are not real. 

But if you use wisdom to analyze them, you can gain insight from dreams—messages or reminders about yourself.

It’s not that dreams are bad. 

Those who know how to use them benefit; those who don’t just dismiss them as “just a dream.”

For example, when something appears suddenly in a dream—bong!—I take it and contemplate: What does this dream point to? What category does it belong to?

Once, while staying in a cave, I was waiting to hear if my visa was approved. 

No phone, and walking down the mountain took two days. 

Calling, coming back for things, bus to Bangkok just to hand in a letter—very tiring.

So I meditated: Will it be approved or not? 

I saw a bridge—broken, finished. I thought: “Mine is not approved.” 

I prepared and went down the mountain. Indeed, it was rejected.

Someone who knows how uses it like that. 

If I had seen “piu~” crossing over smoothly, then approved.

**Devotee:** Is this because your stillness (samādhi) is strong enough?

**Ajahn Keng:** Of course the concentration has to be sufficient—after all, I can live in a cave.

信徒：那麼,天神呢,就是看你的自傳,你有和一些天神的一些交流啊,那麼佛教徒應該怎麼看待他們呢?

阿贊：佛教徒怎麼看待？這個問題呢,只有那些體會得到的人才會認可,體會不到的人,他們會覺得,哎呀,你講那些看不到的。

體會不到的人,通常用智慧來思維,來化解他們,也是可以,不是不可以。

可是,有的人像我,我會用思維。但我的思維有時候不是我思維來的。Bang~放進來:做這個,做這個,做這個,像外面的聲音一樣,ok。

你不可以用一個人的判斷,這個是真,這個是假。

對那個人來講,他有他的存在。

為什麼？比如,我去個地方。誒～怎麼走過來,這種感受,好像有人走過來？氣感啊！沒有風啊,可是有人走過來。

打坐時，突然間,啊,這個東西就來。

不是每個人都會這樣。

這些看不到的東西呢,看不完的啦！看不完,真的看不完,你要看都看不完。

**Devotee:** In your autobiography, you mention interactions with devas. How should Buddhists view them?

**Ajahn Keng:** How should Buddhists view them? 

Only those who have personally experienced it will accept it. 

Those who haven’t usually think, “Ah, you’re talking about invisible things.”

People who haven’t experienced can still use wisdom and reasoning to reflect on it and resolve their doubts—that’s also fine, not wrong.

But for some people, like me, I use contemplation too. 

Yet sometimes the thoughts aren’t “mine”—they just bang! drop in: “Do this, do this, do this,” like an external voice saying it, okay.

You can’t judge one person’s experience as “true” or “false” using someone else’s standard.

For that person, it truly exists for them.

Why? For example, I go to a place and feel: “Eh… how did this sensation come? Like someone just walked past?” 

There’s no wind, but there’s a clear presence, a feeling of movement.

Or during meditation—suddenly, ah, this thing arrives.

Not everyone experiences this.

These unseen beings—there are endless kinds! 

Truly endless. Even if you wanted to see them all, you couldn’t finish seeing them.

信徒：師父怎麼看那些人怕鬼？

阿贊：怕鬼是因為他們有些疑問。

從小我們就被灌輸鬼啦,鬼啦,對不對？

從小就被嚇到,你不喝牛奶,不吃飯,等下我叫一個鬼來找你。

他們用鬼來嚇我,他們就用這種不好不良的方式來完成他們要養這個兒子的任務,不然吃太慢了，要逼著你吃。

怕會看到鬼,就是心鬼。鬼都沒有講我在這裡,只是人家是真的,那個地方是車禍的地方,因為眼睛接觸到嘛,印象裡面人家跟你講嘛, 對不對。那裡有個牌：accident zone，你的朋友上個禮拜就撞死人了。

是這樣的！人的心就是無知,以後他才會產生恐懼。

**Devotee:** Teacher, what do you think about people who are afraid of ghosts?

**Ajahn Keng:** Fear of ghosts comes from unresolved doubts and questions in the mind.

From childhood, we're bombarded with stories: "Ghosts! Ghosts!" right? 

We're scared into obedience—"If you don't drink your milk or eat your food, I'll call a ghost to come get you!" 

Adults use ghosts as a tool to force children to behave, to finish tasks like eating quickly. It's an unskillful, harmful way to raise a child.

The real "ghost" you see is the ghost in your own mind. 

Ghosts never announce, "I'm here!" 

It's just conditioning: you hear about a place where a car accident happened, your friend crashed and died there last week. 

Then you see the sign: "Accident Zone." 

Your eyes take it in, the story sticks in your impression—boom, fear arises.

That's how it works. 

Human ignorance creates fear. 

When the mind is full of unknowing and stories, fear naturally follows.

信徒：你覺得那些燒紙衣服啊,放一些祭品啊，有沒有用？

阿贊：這是比較細的東西。我們有自己的立場，覺得燒這些東西會污染空氣啊，浪費資源啊，對不對？這是我們的認識。

但是對於那個人，比如那人沒有信仰，而且他覺得這是對父母最後的付出、恭敬、孝順, 你跟我講幾千次這些, 也沒辦法。

為什麼？我一路以來, 沒有真正照顧我母親, 我覺得很內疚, 這個就是我們風俗上能夠做到的, 那我就做到。

他一個活人啊, 才會問心無愧，給他一種內心的安慰, 對不對?

可是如果是學佛的話，就會覺得不必要的。

所以我們絕對不可以，千千萬萬不要去排斥, 或去講他們的不是。

因為誰給你這個權利, 去講他們的不對, 不是。

好像我剛才所講的那個女的, 老人家, 她跟那個佛像講話, 自問自答：哇！他回答我的問題，佛像給我們講話。

可是在她的立場那是真的。在自問自答的過程中呢, 她能夠自己解決到自己的問題。她會講, 哇, 那個佛像太厲害了！他會講話了！

我坐那麼久都不會講話了，哈哈！

所以你看, 會的人, 就會覺得很迷信，很矛盾。

但是我們以思維法去解釋。就是她眼睛對著佛像, 專注了, 心裡沒有雜念了

心就在那邊, 自問自答她的問題。

內心的那些困難、 問題解決不了。

她就覺得這很好，佛像會講話。

**Devotee:** What do you think about burning paper clothes and offering sacrifices—does it have any use?

**Ajahn Keng:** This is a relatively minor matter. 

From our perspective, burning these things pollutes the air and wastes resources, right? That's our understanding.

But for the person involved—if they have no deep faith and see this as their final way to give, show respect, and practice filial piety to their parents—no matter how many times you explain otherwise, it won't change them.

Why? Because they may carry guilt: "All my life I didn't truly care for my mother." 

This custom is the one thing they feel they can still do to make amends. 

Doing it gives the living person peace of mind, a sense of inner comfort—no guilt left.

For those who study and practice Buddhism seriously, however, it is seen as unnecessary.

Therefore, we absolutely must not reject it, criticize it, or look down on those who do it. 

Who gives you the right to judge them wrong? No one.

Like the old lady I mentioned earlier—she talks to the Buddha statue, asks and answers herself: "Wow! He answered me! The Buddha statue speaks!"

To outsiders it looks superstitious, contradictory. 

But in her reality, it's true. Through that focused self-questioning and answering, she solves her own problems. 

She thinks: "The Buddha statue is amazing—he talks!"

I sat there so long and never heard it speak, haha!

So the knowledgeable see superstition; but using the Dhamma lens: 

She fixes her eyes on the Buddha image, concentrates fully, mind becomes quiet with no distractions. 

Then her heart speaks to itself, resolving inner difficulties and knots she couldn't solve before. 

She feels: "This is wonderful—the Buddha statue speaks."

信徒：師父怎麼看清明節要掃墓？

阿贊：清明節要掃墓, 其實是對我們祖宗的一種尊敬。

憶念到我們的祖宗。

現在的人學了佛, 覺得這是不必要的, 對不對？

這個風俗呢, 你要看他的緣起。我們不可以講：不要啦，太麻煩，這樣那樣。

我們叫做感恩。感恩我們的祖先父母，感恩他們對我們的養育之恩。

一年一次, 這個是做外表的啦, 做裡面的每天都在做。

我們每天早上就迴向功德給我們的祖先, 我們的父母親, 給一些眾生。

晚上又迴向, 每次打坐又迴向。

所以這個是一種很粗的一種，給那些沒有信仰的去掃掃墓，憶念到他們的父母。

**Devotee:** Teacher, what do you think about sweeping tombs during Qingming Festival?

**Ajahn Keng:** Sweeping tombs on Qingming is actually a way to show respect for our ancestors. 

It’s a remembrance of them.

Nowadays, some who study Buddhism think it’s unnecessary, right? 

But look at the origin of this custom—we can’t just dismiss it as “too troublesome” or unnecessary. 

We call it gratitude. Gratitude toward our ancestors and parents for raising and nurturing us. 

Once a year, this is the outer, visible expression. 

The inner practice happens every day. 

Every morning we dedicate merits to our ancestors, our parents, and other beings. 

Every evening we dedicate again; every meditation session we dedicate merits too. 

So tomb-sweeping is a coarser, more external way—for those without deep faith—to go, clean the grave, and remember their parents and ancestors.

信徒：假如在你的寺廟裡, 有些比丘和在家人不聽話，你會怎樣應對呢？

阿贊：我就趕了，不客氣了。

我只是給三次機會。第一次, 我會跟你講：第一次,

第一次, 我要證明。這是第一次囖哦！

第二次, 誒，這是第二次啦啊！

第三次的時候, 我就打電話：哈囉,叫他的家人來,不要想罵，好來好去。

我沒有請你進來，但你已經越過了那條線。

在家居士也是這樣，三次，我給他們機會三次。

三次咯,然後就請他出去。

三次我們也是有我們的理由，他的錯誤在哪裡。

信徒：如果他賴死不走，你會報警嗎？

阿贊：不用報警，我有我的軍隊。

有些看不到的眾生會讓他們不好受的，生病啊，要去醫院住，你不用趕他出去。

不用趕的！很多都是這樣，突然間發生一些事情，不可以住。

我跟他們說：這個啊，要走了！

他們：師父，你有辦法？

我好朋友要搞定了

**Devotee:** Suppose in your monastery some monks or laypeople are disobedient—what do you do?

**Ajahn Keng:** I just send them away—no politeness anymore.

I give only three chances. 

First time: I tell them clearly, “This is the first warning.” 

Second time: “Hey, this is already the second.” 

Third time: I call their family—“Come pick them up. Let's part on good terms, no scolding.”

I didn't invite you in, but you've crossed the line. 

Same for laypeople—three chances, then out you go. 

We always have clear reasons; we explain exactly where the fault lies.

**Devotee:** What if they stubbornly refuse to leave—would you call the police?

**Ajahn Keng:** No need for police. I have my own “army.”

Some unseen beings will make them uncomfortable—get sick, end up in hospital. 

You don't even have to chase them out. 

Many cases like this: suddenly something happens, they can't stay anymore.

I just tell them: “Time to go.” 

They ask: “Teacher, do you have a way?” 

I say: “My good friends will handle it.”

信徒：那麼師父怎樣訓練他們? 怎麼管理一間寺院呢?

阿贊：不是講管理, 每個人都要合作。每個人的責任。

在家居士要扮演在家居士的角色, 出家人也扮演出家人的角色, 守好他們的戒律，守好他們的身口意。到時間就集體念經，維持這個持续的态度，不是去管他們。

如果沒有持續, 很難的。

到最後這個就是訓練自己, 訓練什麼? 訓練自己本身

如果一個人本身不自愛的話，到時間念經他不念經，到時間打坐不打坐，誰損失？不是我損失！你的損失！佛教有損失？ 佛教沒有損失, 你没有在佛教，還是會繼續下去, 只是繼承人會越來越沒了。

你本身沒有付出你所應該修的東西, 所以這個個人的修行是很重要。

不是教人, 第一就是要教自己先, 就自己會了, 明白了。

教什麼人？有什麼資格教人？你自己要做的東西也做不到，對不對？

坐五個小時！

你說：五個小時？講笑話啊！

五個小時不停地坐, 你就相信, 對對對, 這是苦,

我們每個人的心就是這樣的, 念頭來打亂這個心

**Devotee:** So how does the Teacher train them? How do you manage a monastery?

**Ajahn Keng:** It's not about "managing." Everyone must cooperate. Each person has their own responsibility.

Laypeople play their role as laypeople; monastics play their role as monastics—upholding their precepts, guarding body, speech, and mind. 

At the proper time, we gather for chanting together. Maintain this consistent attitude—not go around controlling people.

If there's no continuity, it's very difficult.

In the end, this is training oneself. Training what? Training yourself.

If a person doesn't even love or respect themselves—if when it's time to chant they skip, when it's time to meditate they don't—who loses? Not me! You lose! 

Does Buddhism lose? No—Buddhism continues on regardless. Only the line of successors grows thinner.

If you yourself don't offer what you should practice, then personal cultivation is crucial.

You don't teach others first—you teach yourself first. Once you understand and do it yourself, then...

Who are you qualified to teach? If you can't even do what you should, right?

Sit for five hours!

You say: "Five hours? You're joking!"

But when you actually sit five hours nonstop, you truly believe: "Yes, yes—this is suffering."

Our minds are just like that—thoughts come to disturb and scatter the mind.

信徒：出家人如何面對很大的名聲和供養呢?以什麼心態?

阿贊：沒有, 因為我們是修“放”的, 出家是沒有東西的, 就比如人家供養有什麼東西, 我都沒有收, 只是經過我們而已。 這個是一個事實來的。

名跟利, 不是我們所要求的，我講真的。我夢想中也沒有想過扮演這個角色。

我出家時就只要在山洞裡面修, 我要死在山洞裡面, 一個念頭而已。

可是人算不如天算,不是我要出來的, 我的師父Luang Pu Jiak,当我九個戒臘的時候： 你回去新加坡。

我：不要啦！我在泰國多好，沒有壓力沒有責任，逍遙自在。

他：你自私！

我聽到自私後我就 hmmmm~

我九年沒有回去，我回去找誰？

師父就說：‘不用緊, 慢慢就會認識的’

有一群人認識, 就從那邊開始。也沒有講要弘法, 沒有！

我們回去也是花了15年, 靜靜的, Live very long, 15 年。

一直到有一個居士叫 Brother Soh問我：哇！師父，為什麼你沒有讲经给我们听的？

我说我有讲的，但是是在晚上。

為什麼？ 因為那裡面發生了一些問題, 我就帮忙去調解。

一些老人家和美琪就記不住開示，所以這群人就想要录起来重听。他们也想印CD给大众听。我就说，如果你觉得很有意义，那就印吧。就这样，印CD,幾千, 五千….

从那时候起, 我就忙到今天囖。

十年前到現在，從那個CD到現在，重新開始。他們都沒有聽過這樣的開示。

我只是講講而已。

到現在,名譽地位, 這些東西死了都帶不去。

如果你能夠思維身體的話, 思維到你明白到身體是生不帶來, 死不帶去的話；名譽地位是什麼？ 帶不去的！

你會看到帶不去的！名譽地位, 錢財全都帶不去的。身體也帶不去。

所以你不會去執著的：有的時候, 就拿來用, 沒有的時候, 你會去苦, 會去找,？不會的。

**Devotee:** How do monks handle great fame and abundant offerings? What mindset?

**Ajahn Keng:** None at all—because we practice "letting go." 

As monastics, we own nothing. Whatever people offer simply passes through us—we don't keep or claim it. That's the reality.

Fame and gain aren't what we seek—I speak truthfully. Even in my dreams, I never imagined this role.

When I ordained, my only wish was to practice in a cave and die there—one single thought.

But human plans fall short of heaven's. It wasn't my choice to come out. 

My teacher, Luang Pu Jiak, after my 9th rains retreat: "Go back to Singapore."

Me: "No! Thailand is great—no pressure, no duties, free and easy."

He: "You're selfish!"

Hearing "selfish" made me pause... hmm.

I'd been away 9 years—who would I go back to?

Teacher: "No worry, you'll meet people gradually."

A group gathered, and it started from there. No plan to teach or propagate—none!

We returned quietly for 15 years—living simply, very low-key.

Then a layperson, Brother Soh, asked: "Wow, Teacher, why don't you give talks?"

I said: "I do, but at night."

Why? Some issues arose, I helped mediate. 

Elders and mae chee couldn't remember teachings, so they wanted recordings to replay. They asked to make CDs for the public. 

I said: "If you find it meaningful, go ahead." 

They printed thousands—5,000...

From then on, I've been busy till today. 

Ten years ago to now, from those CDs onward—they'd never heard such teachings before. 

I just spoke plainly.

Now, fame, status—these things you can't take with you at death.

If you contemplate the body deeply—realizing nothing is brought at birth or taken at death—then what is fame? Status? Wealth? All un-takeable. 

Even the body goes. 

So no attachment arises.

Sometimes things come, we use them. 

When they don't, no suffering, no chasing. None.

信徒：有很多人有不好的人際關係, 你可以給什麼建議給他們呢?

Ajahn Keng: 人際關係就是人品哦。

我們人啊, 每個人都是貪小便宜, 自以為是啊。

人是這樣的。大多數的人, 是這種心態。

人際關係要好, 就是要施捨, 要熱心, 做公益。

從家裡開始。比如你幫媽媽洗東西、洗窗口，這些付出的東西。從家裡開始。

從這邊帶出去外面。

對你自己的兄弟姐妹, 他們衣服沒有洗, 就幫他們洗一下。你爸爸媽媽會說, 你弟弟幫你們洗的, 好事啊！

你可以買禮物給他咯, 很好的，我弟弟, 對不對?

就從家裡開始。不是朋友開始！ 有些人就是對朋友很好，但是對家裡的人不好。不是的！ 家裡的人先, 爸爸媽媽, 兄弟姐妹，先照顧他們。

然後再外面, 你照顧好朋友。 所謂的照顧, 不是講一定要出錢請他吃, 不是的！

比如你關心啊, 比如幫他關插頭啊….

他沒收的東西你幫他收一下。人家會感受到你這個人人品很好。

不要把责任或工作推給其他人。 有这样的人，这样的人品就不好，就是因為你的所作所為。 因为是对的, 你怕什麼, 對不對? 人家會覺得，很不錯啊，很付出啊。

你會洗廁所、掃地才回去，這不是你的工作，但你也去做。

在這裡，你開始這樣做的話, 人家就會對你有一個很好的印象, 對不對？

可是如果当你有東西吃时, 你却把人推走；別人看到就會覺得你這個人真壞。

這個就是我們人品上的一種問題

信徒：假如我們這麼付出, 但是有些人佔我們便宜：你那麼付出，那我就給多些東西你做囖，欺負我們，那怎麼辦？

阿贊：哦，會有這樣的現象發生。但你不是笨到一定要接受，對嗎？

我已經很多工作了, 我幫不了, 你就推掉。推掉了, 推掉了才有餘的嘛！

可是多做沒事。你要付出。

比如有一個人做東西，我知道他已經做不來了, 我就幫他。幫他後我就寫一張紙：你的工作太多了,我幫你弄這個。

他看到了： 哇, 很好啊，這個朋友。

你看！以後他會幫回你！

這個就是人事。我們不是討好，而是懂得將心比心，所以幫他。做一半啊，不要做到完。他會感動的，一定會的！

說多事？沒有的！

會謝謝你！因為有寫字條：我幫你做這個, 我知道你今天要做的事情, 不用怕, 已經做好了

**Devotee:** Many people have poor interpersonal relationships. What advice can you give them?

**Ajahn Keng:** Interpersonal relationships are essentially about your character (人品).

We human beings—everyone likes to take small advantages and thinks too highly of themselves. 

That's just how people are. Most people have this kind of mindset.

To have good interpersonal relationships, you need to practice giving, be enthusiastic, and do acts of kindness/public service.

Start from home. For example, help your mom wash dishes, clean the windows—these are things you give. Begin at home.

Then carry that outward.

For your own brothers and sisters—if their clothes aren't washed, help wash them. Your parents will say, "Your little brother helped wash for you all—what a good thing!"

You can buy him a gift or something. "Very good, my brother, right?"

Start from home. Not from friends first! 

Some people are very good to their friends but treat family poorly. No—that's not right! 

Family first: parents, siblings—take care of them first.

Then extend outward to take care of friends.

"Take care" doesn't mean you have to spend money to treat them to meals—no, not that!

For example, show concern, help them plug in/unplug something… 

If they left something out, help put it away. People will feel that you have very good character.

Don't push responsibilities or work onto others. 

People who do that have bad character—it's because of what they do. 

If it's the right thing, what are you afraid of, right? 

Others will think, "Wow, very nice, very giving."

You even wash the toilet or sweep the floor before leaving—even though it's not your job, you still do it.

When you start doing things like this here, people will have a very good impression of you, right?

But if when there's food to eat, you push people away—instead—others will see and think, "This person is really bad."

This is exactly a problem in our character.

**Devotee:** Suppose we give so much like this, but some people take advantage of us: since you're giving so much, then I'll give you even more things to do—they bully us. What then?

**Ajahn:** Oh, yes, this kind of thing will happen. But you're not so foolish that you have to accept everything, right?

"I'm already overloaded with work, I can't help"—just decline. 

Decline, decline—only then do you have some left over!

But doing a bit extra is fine. You should give.

For example, if someone is doing something and I know they can't handle it anymore, I'll help them. 

After helping, I write a note: "You have too much work, I helped you with this part."

When he sees it: "Wow, great—this friend!"

See! Later he will help you back!

This is human affairs. We're not trying to please people; we're understanding how to put ourselves in others' shoes, so we help. 

Do half of it—don't finish it all. He will be touched, he definitely will!

Is it too much trouble? No!

He will thank you! Because you wrote a note: "I helped you with this. I know what you have to do today—no need to worry, it's already done."

信徒：在你的自傳裡面,你提到你有行腳,走很遠的路, 那怎麼克服當中的一些困難,還有用什麼心態去應對呢?

Ajahn Keng:這個是訓練出來的,由於我的性格,是外向的, 我是很露野的（指在无房舍遮蔽的户外地方打坐或过夜）,喜歡冒險的那種人。 所以,只要我还有力气, 我就会去爬山,進山芭,走遠遠,那种很苦很苦的,我才去。

….爬山爬到半死,這樣才可以。

所以不同不一樣,性格不一樣。

刻苦耐勞,因為我發現到我們現在的人比較脆弱, 心靈上很脆弱,不堅強。

碰到問題,你不可以批评他,批评他了, 他就不要吃飯了,不吃飯就是修行吗？不是！是小氣。

你以为他斷食修行吗？不是啊,他生氣啊。 好像小孩,奇怪的。

好像你要跟他講對不起,他才出來吃飯啊。

不要去管他，他饿了，自己会出来吃饭。

因為他們這種人沒有經過訓練,而且很弱。

現在的人為什麼？太過富貴, 每天躲在冷氣裡面,玩電腦遊戲。要看自己的心, 玩這些東西,沒有用的。

要出來真的修,真的做,,buddho buddho,真的去念。

而不是想，然後說我知道了。要真的去做的。

走的時候,那個耐力,毅力,是要培養起來的。 不是從天掉下來。

我們要一直推进,今天我們走20公里, 起初就是20。

然後25…30..35..40… 我最高的,最頂端的是42,半死了, 我用這句話：半死了,真的是半死了,抽筋啊,全身體抽筋,走不動了。我們訓練的人就是要推到這樣的限制。你的心會很有力，要訓練出來。 不是只是用腦袋去想，那只是去想。是體力的訓練,。

那麼這個體力的訓練,它能夠帮助到打坐吗？有很大，比如打坐的時候,這個心會騙你, 念頭,心會騙你啊,念頭來騙這個心：‘夠了啦,明天還要去托缽呢 …夠了啦,去睡覺吧! ‘

開始 ‘啊啊啊,要走了’

‘不要!不可以睡, 不可以 。‘

就用一個念頭：‘不可以！’ 要頂著睡的念頭

但還是：‘你還年輕,睡一下,不要弄壞身體。’

‘哎呀,死了算了！ 跟他拼一下。’

你的念頭一直在作怪。心只是知道而已。

是念頭在作怪。

所以為什麼我們的念頭在作怪？

你看有時候你們睡覺的時候, 有時候你會發夢,發夢到很清楚, 有時候發夢很迷糊。發夢,不懂發夢什麼, 只是知道發夢，胡思亂想, 太亂了,記不起。

有時候太清楚了, 從開始到結局,你會知道。這個心沒有沉進去去做夢，知道是念頭在做夢。這是好事來的。心沒有沉重，他還是會看得很清楚的….

所以這個是Sankhāra（行蕴） ，色受想‘行’。你要看到自己的心在做故事。你看，你一把這個覺知送進去，Bak!

可是你念頭是念頭, 心是心,覺知是觉知。

可是現在人很難修到這樣, 心很亂。所以我們就一直叫他們念佛,buddho buddho buddho….

最基本的，心不會胡思亂想。

心會有一個專注點在當下，就只是覺知。

但如果你跟這個雜念在一起，一下子你就被雜念拉去了。

你們可以試試看啊

不一樣的,所以現在的人他們不要念buddho。他们觉得心都很亂了，還念buddho做什麼？

不念buddho更亂，不念buddho更苦。因為太多煩惱，太多雜念。

念頭一來，馬上就产生情緒。

所以有的人在承受壓力, 承受到不能的時候, 他就變成精神分裂了, 他就發瘋了。

被压到很急, 精神上崩潰了,撐不住了。

現在許多年輕人看心理醫生，就是因為壓力，但又不知道怎樣化解。

所以靜坐，觀呼吸法或念buddho ， 就是化解壓力的最好的方法。

**Devotee:** In your autobiography, you mentioned doing tudong—walking very long distances. How did you overcome the difficulties along the way, and what mindset did you use to cope?

**Ajahn Keng:** This is something trained and developed. Due to my personality, I'm very outgoing; I'm the type who likes to be out in the wild (露野—meaning practicing/sleeping in open, unsheltered outdoor places), the adventurous kind. So, as long as I still have strength, I'll climb mountains, go deep into the jungle, walk far—only the really tough, really bitter/hard ones, that's when I go. 

...Climbing mountains until half-dead, only then is it possible. 

So it's different—personalities differ. 

Endurance and perseverance come because I discovered that people nowadays are quite fragile, very weak mentally, not resilient. 

When they encounter problems, you can't criticize them—once criticized, they won't eat anymore. Not eating—is that practice? No! It's pettiness. 

You think it's fasting practice? No, they're angry. Like a child—strange. 

Like you have to apologize to them before they'll come out to eat. 

Don't mind them; when they're hungry, they'll come out to eat themselves. 

Because people like that haven't been trained, and they're very weak. 

Why are modern people like this? Too much comfort and wealth—every day hiding in air-conditioning, playing computer games. You need to look at your own mind: playing these things is useless. 

You have to come out and really practice, really do it—buddho buddho, really recite. 

Not just think, then say "I know." You have to really do it. 

When walking, that endurance and perseverance must be cultivated. It doesn't fall from the sky. 

We have to keep pushing: today we walk 20 km, starting from 20. 

Then 25… 30… 35… 40… My highest, the peak, was 42—half-dead. I use this phrase: half-dead, really half-dead—cramps all over the body, couldn't walk anymore. 

We who train must push to that limit. Your mind becomes very strong—it has to be trained. 

Not just thinking in your head—that's only thinking. It's physical training. 

And this physical training—does it help with sitting meditation? Yes, very much. For example, during sitting, the mind tricks you; thoughts trick the mind: "Enough already, tomorrow still have to go on almsround… enough, go sleep!" 

At first: "Ahhh, gotta go." 

"No! Can't sleep, can't." 

Use one thought: "No way!" Push against the sleep thought. 

But still: "You're still young, sleep a bit, don't ruin your body." 

"Ah ya, die lah! Fight it to the end." 

Your thoughts keep playing tricks. The mind just knows. 

It's the thoughts (saṅkhāra) making trouble. 

So why do thoughts play tricks? 

You see, sometimes when you sleep, you dream—sometimes very clear, sometimes fuzzy. Dreaming, don't know what about, just know dreaming—random thoughts, too chaotic, can't remember. 

Sometimes too clear—from beginning to end, you know. This mind didn't sink into the dream; it knows it's thoughts dreaming. That's good. The mind isn't heavy; it can still see clearly… 

So this is saṅkhāra (the formations/mental formations aggregate)—in rūpa-vedanā-saṁñā-saṅkhāra-viññāṇa (form, feeling, perception, mental formations, consciousness). You have to see your mind making stories. 

You see, once you send awareness in—BAM! 

But thoughts are thoughts, mind is mind, awareness is awareness. 

But modern people find it very hard to practice to this level—the mind is too chaotic. So we keep telling them to recite buddho, buddho buddho buddho… 

The most basic: the mind won't wander wildly. 

The mind has a focus point in the present—just awareness. 

But if you get involved with those miscellaneous thoughts, in a flash you're pulled away by them. 

You can try it yourself. 

It's different—so nowadays people don't want to recite buddho. They think: the mind is already so chaotic, why recite buddho? 

Not reciting buddho makes it even more chaotic, even more suffering. Because too many defilements, too many thoughts. 

A thought arises—immediately emotion arises. 

So some people, when bearing stress until they can't anymore, become mentally ill, go crazy. 

Pressed to the extreme, mentally collapse, can't hold on. 

Many young people nowadays see psychiatrists because of stress, but don't know how to resolve it. 

So sitting quietly, breath observation, or reciting buddho—is the best way to resolve stress.

信徒：可以指明一些現代人修行中的弱點和陷阱嗎？

Ajahn Keng: 現代人的弱點是什麼？就是急性。

太急了，要看到成績。沒有看到自己所付出的，跟自己的收穫。你不平衡。

你想要保持正念，那麼現代人是很急的。為什麼？發願….你發愿沒問題,但越發越急，越發越矛盾，越發越抑壓自己。修行不是製造矛盾，修行要順其自然。

順其自然不是懶。

比如說你工作上已經很累，不要打坐了。先去睡覺！先躺一下。躺夠了，冲個涼，吃個飯，然後才打坐。

不同的！其中的感受。

那麼打坐的過程中，你必須要有很好的感受，對不對？

為什麼？那是你的氣。

你打坐打得很舒服的一股氣,才會有精神。 你才會想要打坐。 因為你這股氣存在,越能夠把你的心專注在那邊, 你有那股氣,很有精神。

那麼你的精神上,你不會像剛才那樣, 好像模模糊糊,很累。而且這股氣能夠幫忙你,在日常生活生活裡面, 整天的有精力充沛的存在地做東西,正念会很強的。

所以這些你必須去培養的,必須用打坐來培養。

所以華人就比較容易,華人就講氣功。

其實你打坐也是氣功的一個修法,只是我們用Anapanasati。

Anapana就是氣，觀出入息法。 所以現在有時候我講,用氣功來解釋,有些人就批評, Ajahn Keng你是在教氣功,還是教佛陀的Anapana。

哎呀！這只個名字而已,華人就講氣功就明白了。 你講Anapana,普通人会问什麼是Anapana,對不對?

好像我們講Beras米,有人讲 Nasi饭。飯和米,其实差不多的东西。

為什麼有人会為了這個名稱而吵架,就是不懂。

我們現在的人是這樣的。

好像有一個比丘,以前叫比丘。然後他說：‘不可以！要叫比庫！’

人的我慢就是這樣,他要給人家公認的存在感。 一種存在感,我有存在感,我必須要發表這種存在感的话。

不是的,修行是修行,不是發表台。 最重要的是修心,明白了,就能夠放下了。

**Devotee:** Can you point out some weaknesses and pitfalls in modern people's practice?

**Ajahn Keng:** What are the weaknesses of modern people? It's impatience. 

Too hasty, wanting to see results right away. You don't balance what you've put in with what you've gained. 

You want to maintain mindfulness, but modern people are very impatient. Why? Because when you make a vow... making a vow is fine, but the more you vow, the more impatient you become, the more contradictory it gets, the more you suppress yourself. Practice isn't about creating contradictions; practice should go with the flow naturally. 

Going with the flow naturally doesn't mean being lazy. 

For example, if you're already very tired from work, don't force yourself to sit in meditation. Go sleep first! Lie down for a while. Once you've rested enough, take a shower, eat a meal, and then sit in meditation. 

It's different—the feeling is different. 

During the sitting process, you must have a very good feeling, right? 

Why? That's your energy (qi). 

Only when you sit and feel a comfortable flow of qi will you have vitality. Only then will you want to sit again. Because that qi exists, it helps you focus the mind there more easily. With that energy, you're full of spirit. 

Then mentally, you won't be like before—fuzzy, very tired. And this qi can help you in daily life: all day long, you'll have abundant qi to do things, and your mindfulness will be very strong. 

So these things you must cultivate; you must cultivate them through sitting meditation. 

That's why it's easier for Chinese people—we talk about qigong. 

Actually, sitting meditation is also a form of qigong practice; we just use Ānāpānasati (mindfulness of breathing). 

Ānāpāna is breath; it's the method of observing in-and-out breaths. So sometimes when I explain it using qigong, some people criticize: "Ajahn Keng, are you teaching qigong or the Buddha's Ānāpāna?" 

Oh dear! It's just a name. For Chinese people, saying "qigong" makes it clear. If you say Ānāpāna, ordinary people will ask, "What is Ānāpāna?" right? 

It's like saying "beras" (rice in Malay/Indonesian) and someone says "nasi" (cooked rice)—rice and cooked rice are basically the same thing. 

Why do people argue over the name? Because they don't understand. 

That's how modern people are. 

There was once a monk. Then he said: "No! It has to be called 'bhikkhu'!" (insisting on the Pali pronunciation). 

That's how people's ego (māna) works—they want to be recognized, to have a sense of existence. A sense of existence: "I have to express this sense of existence." 

No, practice is practice, not a stage for performance. The most important thing is to train the mind. Once you understand, you can let go.

信徒：可以請Ajahn Keng介紹一些適合現代人的禪修方法嗎？

Ajahn Keng:以前的人和現代的人都是一樣的。只是時代不一樣。每個人都是有貪嗔癡。 我們要講的這個修行方法，現在的人跟以前的人都是一樣的 ！ 就是四念处， Satipaṭṭhāna。

每次都解釋了很多关于四念处。真的，从十多年前開始已經有說這個禪修法，同樣地這個四念处就已經有了。我們就要去修，不要只問不去修。保持正念在日常生活。平時就是將心送去外面，控制不了。出去玩玩玩，到最後回來打坐，控制不了讓心到外面飛。專注呼吸不到五分鐘 ，就鬧鐘響了，时间到了。

你會覺得坐太少了，还不够。

那麼，其实人在日常生活保持正念是比較好的。

比較重要的是，你覺知你這個知道的心；你可以知道當下。

當下我現在就坐在這裡，有什麼東西來，我安止我的心去注意呼吸。

你看到這個文字‘鬆脫’ ，放輕鬆。

現在的人很緊繃，原因是因為我們生活上的壓力，同意嗎？

壓力從哪裡來的？

工作上的壓力、責任上的壓力，你不做也不可以。沒飯吃啊，你需要做，做了卻很多壓力。壓力只能去化解。

怎樣去化解這個壓力？打坐。那保持正念可以化解嗎？

保持正念只是保持正念，可是壓力必須經過靜坐來化解。

正念化解不了，一定要靜坐關眼睛。

為什麼？當你關眼睛，沒有行動，在那裡觀呼吸，你才能引導這個心在裡面，把這個雜念排除掉。如果你開眼睛說保持正念，我們的心在看東看西，對不對 ？

等下聽到音樂，就跑去音樂

等下聞到隔壁炒飯，人家炒得蠻香的，對不對？哇， 為什麼這樣呢？

所以這種覺識，你覺得它很棒，它就會產生反應的。

可是我們沒有要吃的心，沒有,只是那個生理的反應，心裡沒有東西，就知道了是生理反應。

人的身體發抖，控制得了嗎？ 控制不了。如果是冷，穿衣服。明白嗎？

這種保持正念，在日常生活中你保持正念。當你保持正念的時候，心就不會跑出去了，就在當下。在這時候，就回來呼吸。好像他很累要回來休息站，好像一個人工作很累，你就說我要先睡覺。起來再沖涼，做其他東西。

就好像我從新加坡飛來很累，來到就立即睡了。一樣的，因為太累，精神上很累，要先休息。身體上很累，休息一下，精神有了， 你才可以再做 。

所以講回來這個壓力，必須要靜坐

**Devotee:** Can we ask Ajahn Keng to introduce some meditation methods suitable for modern people?

**Ajahn Keng:** People in the past and people nowadays are the same. It's just that the era is different. Everyone has greed, aversion, and delusion. The practice method we're talking about is the same for people now as it was for people before! It is the Four Foundations of Mindfulness, Satipaṭṭhāna.

I've explained a lot about the Four Foundations of Mindfulness every time. Truly, I've been teaching this meditation method for over ten years now, and the Four Foundations of Mindfulness have been there all along. We just need to practice it—don't just ask questions without practicing. Maintain mindfulness in daily life. Normally, we send our mind outward, and we can't control it. We go out to play and play and play, and in the end, when we come back to sit in meditation, we still can't control the mind from flying outward. We focus on the breath for less than five minutes, then the alarm rings—time's up. 

You feel like you've sat too little, that it's not enough.

Actually, maintaining mindfulness in daily life is better for people. 

What's more important is that you become aware of this knowing mind; you can know the present moment. 

Right now, I'm sitting here—what comes, I settle my mind and pay attention to the breath.

You see the word "relax" here—let go and relax. 

Modern people are very tense, because of the stress in our lives, right? 

Where does this stress come from?

Work stress, responsibility stress—you can't not do it. No food to eat otherwise. You need to do it, but doing it brings a lot of stress. Stress can only be resolved. 

How to resolve this stress? Sitting in meditation. Can maintaining mindfulness resolve it? 

Maintaining mindfulness just keeps mindfulness, but stress must be resolved through quiet sitting.

Mindfulness alone cannot resolve it—you definitely need to sit in meditation with eyes closed. 

Why? When you close your eyes, there's no action; you're just there observing the breath. Only then can you guide the mind inward and eliminate those miscellaneous thoughts. If you keep your eyes open and say you're maintaining mindfulness, your mind is looking here and there, right? 

Then you hear music and run off to the music. 

Then you smell the fried rice next door—someone's cooking and it smells really good, right? Wow, why is that?

So this awareness—you think it's great, but it will produce reactions. 

But we don't have the wanting-to-eat mind; there's nothing there. It's just a physiological reaction. When there's nothing in the mind, you know it's just a physiological reaction. 

When the body trembles, can you control it? No, you can't. If it's cold, put on clothes. Understand? 

This kind of maintaining mindfulness—in daily life, when you maintain mindfulness, the mind won't run away; it stays in the present moment. At that time, come back to the breath. It's like someone very tired who needs to return to the rest stop—like a person who's worked very hard and says, "I need to sleep first." Then get up, take a shower, and do other things.

It's the same as when I flew from Singapore and was very tired—I arrived and immediately slept. Exactly the same, because I was too tired, mentally exhausted, I needed to rest first. When the body is very tired, rest a bit, regain energy, and only then can you do more. 

So coming back to this stress—it must be resolved through quiet sitting.

信徒：如果我們迴向功德給天神之類，我們的功德會想蛋糕那樣分少了嗎？

Ajahn Keng : 像蛋糕嗎？不，因為我們的心可以一直想嘛！

像蛋糕就是給你就沒了。

但你可以一直觀想，你有心的力量，這個就是功德了嘛。

你想做東西，你發願，就pop—做得到了嘛！

所以我們說功德在哪裡？那在我們的心裡。所以不像蛋糕那樣。如果像蛋糕那樣就越給越少，自己沒得吃了。

那是心的狀況，善意的祝願，你祝願其他人好，這是一種善意來的。

不說迴向，現在1,2,3你們想保險箱的號碼。快嗎？

1,2,3, 想你們的大門。

那個影像foop 在你的前面。

你想起那個人，就foop ，馬上到了

那不像我們坐飛機：‘ladies and gentlemen , the plane is going to set off, please fasten your seatbeat’

只是一彈指，就到了。經典說強壯的人彎臂—到了。很快的。所以為什麼我們要修行就是這樣了。五蘊怎樣，要心靜靜地看著它哦。你就不會亂的。

如果是投胎，是這顆心去投胎的。

是心去而已。

Excerpted from:

https://www.youtube.com/watch?v=RCP1ShgEt1k

**Layperson:** 

If we dedicate/transfer merit to heavenly beings and so on, will our merit become less, like a cake that gets divided and becomes smaller?

**Ajahn Keng:** 

Like a cake? No. 

Because our mind can keep thinking / visualizing continuously!

If it were like a cake, once you give it away, it’s gone. 

But you can keep visualizing again and again. You have the power of the mind — *that itself is merit*.

You want to create something, you make a resolution / aspiration, and *pop* — it’s done!

So where is merit located? 

It’s in our mind. 

That’s why it’s not like a cake. 

If it were like a cake, the more you give, the less you have left, and eventually you yourself have nothing to eat.

This is the state of the mind: a wholesome, kind wish. 

When you wish others to be well — that itself is a form of kindness / goodwill.

Even without talking about dedication of merit — 

right now, 1, 2, 3 — quickly think of the code number of a safe. 

Did it happen fast?

1, 2, 3 — think of the door of your house. 

That image just *foop* — appears right in front of you.

You think of a person — *foop* — instantly they’re there.

It’s not like taking an airplane: 

“Ladies and gentlemen, the plane is about to take off, please fasten your seatbelt…”

It just takes a finger-snap and you’re there. 

The scriptures say: a strong person bends his arm — and it’s done. 

Extremely fast.

That’s why we practice — it’s exactly for this reason. 

However the five aggregates (body & mind) are behaving, just quietly observe them with the mind. 

Then you won’t be scattered / confused.

When it comes to taking rebirth, it is **this mind** that goes to take a new birth. 

Only the mind goes.

我們要修正念，是要讓心懂得抓念頭。但這個剎那，有哪個人做得到？ 除非你是初果聖者。很多人的心是很亂的，所以基本的就是要引導，用一個目標，引導這個混亂的心，把內心的雜念排除掉。這個要用很大的功夫，你每天保持正念在你的工作，只是你專心做東西而已。但是你精神上是很累，對不對？回去我要睡覺了，很累很累。

很累但又不可以睡喔，電話一直催你，你很急；到最後你就很崩潰。所以有時候他們來寺廟，師父叫他們不是去打坐，而是去睡覺修行。誒？這個師父怪怪的？ 叫人去睡覺？

你去睡覺先啦！你去休息，因為你沒有精神，已經很亂，你必須給他休息，給你的心有一個力量。你不可以迫的！你迫就會很不自在的。

因為這些迫的方法，師父也有試過，迫到師父的手也會抖。強迫自己整晚整夜去修，因為要涅槃嘛，要解脫嘛。越修越苦啊！苦到傻！

為什麼？沒有工作，住在大三巴那麼逍遙自在，卻越修越亂，就知道不可以。我們是人，人必須要修習，不是超人。超人也要充電。這個充電就是休息。

要開始給他睡一下。誒！不一樣啊！有精神，心不亂啊！就很好修。所以你們要記得，不要有一種印象--我要拼！因為你讀了許多大師父的書。那些大師父是修了5-60年才寫那本書。你是誰？不自量啊！ 人家是5-60年才寫薄薄的書出來

祖師大德修到，用生命去換，才寫到小小、很短的傳記、法義。那麼讀了，我們就很法喜：我要像他一樣！這個禮拜退修，我要這樣這樣這樣。

做不到！不是的！要順其自然，慢慢的，不要強迫自己。記得不要迫，你一迫你就緊繃。就好像我們做東西，你一急，你就做不好東西。你慢慢看，看到準準，時機到了，這樣做對了。

打坐也是一樣，要自己去修，聽是沒用的

We practice mindfulness to train the mind to catch thoughts. But in this very moment, who can truly do that? Unless you are a Stream-enterer. Most people’s minds are very chaotic, so the fundamental approach is to guide the mind—using an object to lead this disordered mind and eliminate internal distractions. This requires great effort. You maintain mindfulness in your work daily, but it’s really just you concentrating on tasks. Yet mentally, you’re exhausted, right? You go home thinking, "I need to sleep," completely worn out.

But even when exhausted, you can’t always sleep. The phone keeps ringing, you’re in a rush, and eventually, you break down. So sometimes when people come to the temple, the teacher doesn’t tell them to meditate but to sleep. Huh? This teacher seems strange—telling people to sleep?

"Go and sleep first! Go rest." Because when you’re mentally drained and chaotic, you must allow yourself to rest, to give your mind some strength. You can’t force it! If you force it, you’ll feel very uneasy.

I’ve also tried these forced methods—pushing until my hands trembled. I forced myself to practice all night, thinking, "I must attain nibanna, I must be liberated!" But the more I pushed, the more I suffered—to the point of despair. Why? I had no job, lived freely near the Ruins of St. Paul’s (uncertain), yet the more I practiced, the more chaotic it became. Then I realized it wasn’t right. We are human beings. We must cultivate as humans, not as superhumans. Even superheroes need to recharge. And recharging means resting.

So start by letting yourself sleep a bit. Then—ah! It’s different! With energy, the mind isn’t chaotic, and practice becomes smooth. So remember, don’t hold the idea of "I must strive hard!" just because you’ve read books by great masters. Those masters practiced for 50–60 years before writing those books. Who are you? Don’t overestimate yourself! It took them 50–60 years to produce just a thin book.

The patriarchs and great virtues exchanged their whole lives for just a brief biography or a few Dharma teachings. After reading them, we feel joyful and think, "I want to be like them! This retreat week, I’ll do this and that and that!" But you can’t achieve it. That’s not the way! Go with the flow, take it slow, don’t force yourself. Remember—don’t push. The moment you force, you tense up. It’s like when we do things: if you rush, you mess up. Observe slowly, see clearly, and when the time is right, you’ll do it correctly.

It’s the same with meditation—you have to practice yourself. Just hearing about it is useless.

---Ajahn Keng

excerpted from  <33:40:

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

more about meditation:

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

more about Ajahn Keng:

https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6-masters/%E6%96%B0%E5%8A%A0%E5%9D%A1-singapore/ajahn-keng

《出家要好好修行》

（出家人造）善業很重要，你的心要禪修；不可以有這種企圖：賺這個賺那個。

不好的！

我看許多，念經啊，賺錢啊；做什麼法會啊

有許多事情發生。有個七十多歲，中頭癌。在新加坡買了兩間...，一間十多個million。全都是念經賺回來的，很逍遙哦。他很自大。

不是不報，只是時間未到。

報的時候，他說：’媽媽，你要做功德給我，我會下地獄的‘

你看！出家人還講這種話。七十多歲啊！

這是很久以前的事情。

所以我們看：吃人家的飯，人們賺來的血汗錢換來的飯。你要迴向功德。

不然？下一世給人做牛做馬。

你看有些狗啊， 住寺廟，看到這個衣服（袈裟）；很高興啊！

這個是我們的會員來的。行為不檢，就變成狗了！

但是念經的時候就會來哦。來念經。

人家打坐的時候就在那邊睡覺

....

不要以為自己很厲害，從人做回畜生是有的！

---Ajahn Keng

27-4-2025 

"Monks Must Practice Well"

(For monastics) Creating good karma is important—your mind must meditate. Don’t harbor intentions like "I’ll earn this, I’ll gain that." That’s no good!

I’ve seen many cases: chanting for money, conducting rituals for profit... Lots of things happen. 

There was one over 70 years old—got brain cancer. Bought two properties in Singapore, each worth over ten million. All earned from chanting services. Living large, very arrogant.

The retribution isn’t absent—just hasn't come!

When karma hit, he cried: "Mother, you must dedicate merits to me—I’m going to hell!"

Look at that! A monk saying such things. Over 70 years old!

This happened long ago.

So reflect: You eat food offered by others—rice bought with their blood and sweat. You must dedicate merits in return.

If not? Next life, you’ll repay it as their ox or horse.

See those dogs in temples? They spot monastic robes—so happy!

"Our former members!" Misconduct landed them as dogs!

Yet during chanting, they come. They join the chanting.

When people meditate? They nap nearby...

Don’t think you’re great. Regression from human to animal? It happens.

— Ajahn Keng

27-4-2025 

《關於菩薩布施妻兒》

信徒：我們的佛陀成佛之前, 就是最後的第三世做人的時候, 他布施了自己的妻子和兒女, 有些人會疑惑, 這是侵犯人權, 為什麼你會這麼做?

Ajahn Keng：這就是現代人的想法, 就是這個人權的問題, 就導致很多人會斷了自己的善根。人權呢,是這些政治家搞了一套東西來騙人的, 不要去相信人權, 最好相信的就是業, 人權的東西是一些世間法的東西。有人權嗎？你看聯合國, 這樣大的一個組織, 如果美國不同意, 以色列不同意, 你能夠做什麼東西？這些人是惡霸！這些人！你看得很清楚的，世間法的東西是很惡劣很殘忍的

信徒：那麼這個菩薩, 他布施自己的妻兒, 有些人會說這是符合道德嗎?

Ajahn Keng：為什麼不符合? 就是他自己本身連妻兒都要放。所以在當今他出家的時候他也很容易放, 因為他前世曾經做過了，不是今世才做。

好像我們這樣，不是今世才做出家人，已經幾世了，所以很容易，以前的東西beng～很快就記得起怎樣入定。 很快的！ 思維到哪裡的, 聽到哪裡就知道了, 這個是很快的。

有的人跟他講, 講了半死都聽不懂。因為他沒有做, 我們是做的。

"On the Bodhisattva's Giving Away His Wife and Children"

Devotee: Before our Buddha attained enlightenment, in his third last life as a Bodhisattva, he gave away his wife and children. Some people question this—isn’t this a violation of human rights? Why would he do such a thing?

Ajahn Keng: This is the thinking of modern people—this "human rights" issue is what causes many to sever their own roots of goodness.

"Human rights" is just something politicians invented to deceive people. Don’t believe in "human rights." What you should truly believe in is karma.

This "human rights" talk is just worldly convention. Do human rights really exist? Look at the United Nations—such a massive organization. But if America disagrees, if Israel disagrees, what can you actually do? These people are bullies! You see it clearly—worldly conventions are cruel and vicious.

Devotee: But when the Bodhisattva gave away his wife and children, some question—was this morally right?

Ajahn Keng: Why wouldn’t it be? He need to let go of his wife and children in his heart. That’s why, when he later renounced the world this life, it was easy for him—because he had done it before, not just in this lifetime.

It’s like us—we haven’t just become monastics in this life. We’ve done it for many lifetimes. That’s why it comes naturally. Past experiences beng!—we quickly remember how to enter stillness. Very fast! The mind knows where to go, what to focus on. Some people, no matter how much you explain, they just don’t get it. Why? Because they haven’t done it before. But we have.

《應不應該告狀？》

信徒：在經典裡面記載,當時有人偷了東西,然後另一個人就向那時的國王告狀,然後佛陀定義這個是破了離間語戒。 那麼假如真的有人做了壞事,我們應不應該去告狀他們? 這是破戒了嗎？

Ajahn Keng：應不應該,第一就要我們要看整個局勢,到最後我們是講各人有各人的業,如果我們是講去報了,比如報了,他對整個大局勢會影響怎麼樣?

很多人會失去信心。

就比如，佛陀時代不是有這個波斯匿王嗎？他的王妃跟一個狗有性的關係, 那麼王妃就跟她的女傭串通，當國王問起的時候，女佣你就說沒有！

他們每天都去供佛。但由於她犯了這個戒律,跟狗有性行為的(邪淫）戒,死了之後就去地獄。但是這個波斯匿王就很愛他的王妃，所以他就去問佛陀：我的王妃去了哪裡？

佛陀就不講,就講別的東西,講到他忘記再問。

到了第七天,他看到那個王妃已經投胎去做天人, 用完她的業了,七天了

波斯匿王：我的王妃到底去哪裡呢？

佛陀就說：在天上

那麼有人就開始有這種矛盾的問法, 為什麼當時佛陀不要直接跟他去講在地獄呢? 值得我們現在的人去想。

一方面是為了要保持他對佛教的一種信任。

那麼我們所做的一切的善業跑去哪裡? 可是因為他做的不善業,是跟狗有性的關係,她才堕入地獄的, 不然的話不會的。但因為只是七天，所以佛陀不跟他說。

所以這個也是跟剛才你那個問題大同小異, 就是我們看大局，講了之後對佛教的影響會怎麼樣?

信徒：所以有沒有破戒就是看那個實質的影響和我們的動機,對嗎?

Ajahn Keng：對。你要拆穿這個人的不好的行為和目的,你的目的是什么。

那麼他所做的行為是一個斷頭戒嗎?

那麼它的傷害力大嗎? 你要看很多方面,不是一下子就很衝動的去做。 以前我是很衝動的,我要举報他，當我比較年輕的時候。

還好沒有做出那個業, 還好沒有犯了那個業。

因為有一個出家人他犯了這個斷頭戒, 他跟一個女眾發生關係, 那麼他就掩蓋,一直掩蓋,一直到兒子長大了。

念頭就產生：可以找爹爹嗎？然後就知道他的父親是誰

事情都發生這麼久了, 人家都忘記,人家做的人都没想這麼多,都沒有東西發生,你還去管做什麼? 只是他個人的業,不關我的事,我就免了。

可是,服嗎?內心不服。

可是怕這個業,怕會造成這個惡業, 真的是惡業,不好的業,要很小心。

"Should We Report Wrongdoings?"

Devotee: In the scriptures, it is recorded that someone stole something, and another person reported it to the king at that time. The Buddha defined this as breaking the precept against divisive speech. So, if someone has truly done something wrong, should we report them? Would that be breaking the precept?

Ajahn Keng: Whether we should or not depends first on the overall situation. Ultimately, everyone has their own karma. If we report it, we must consider how it will affect the bigger picture.

For example, many people might lose faith.

Take the story of King Pasenadi during the Buddha’s time. His queen had a sexual relationship with a dog, and she conspired with her maid to deny it when the king asked.

Every day, they made offerings to the Buddha. But because she violated this precept—sexual misconduct with an animal—she fell into hell after death. King Pasenadi loved his queen deeply, so he went to ask the Buddha: "Where has my queen gone?"

The Buddha avoided answering directly and instead spoke of other things, making the king forget to ask again.

By the seventh day, the queen had exhausted her bad karma and was reborn in the heavenly realms.

King Pasenadi: "Where is my queen now?"

The Buddha: "In heaven."

Now, some might question: Why didn’t the Buddha just tell him she was in hell? This is something worth reflecting on.

On one hand, it was to preserve the king’s trust in the Dharma.

All the queen’s good kamma didn’t disappear—it was only because of that one grave misdeed (bestiality) that she fell into hell. But since it lasted only seven days, the Buddha chose not to reveal it.

This situation is similar to your question. We must consider the broader impact—what would happen to people’s faith if we exposed it?

Devotee: So, whether it breaks the precept depends on the actual consequences and our motivation, right?

Ajahn Keng: Correct. You must examine the purpose behind exposing someone’s wrongdoing.

Is their action a "defeat offense" (a grave monastic offense)?

How severe is the harm? You must weigh many factors—don’t act impulsively.

When I was younger, I was impulsive. I wanted to expose wrongdoing immediately. Thankfully, I didn’t create that karma.

For example, there was a monk who committed a defeat offense—he had a sexual relationship with a woman and hid it for years, until his son grew up and asked: "Can I meet my father?"

By then, so much time had passed. The people involved had moved on. No harm was being done anymore. So, should I interfere? It’s his personal karma, not mine—better to let it go.

But was I satisfied? No.

Yet, I feared creating bad karma. It’s serious—we must be very careful.

是你們很喜歡聽的啦

一個人死了之後，很多問，是立即去投胎嗎？

有些人有很多疑問：佛教裡講，人死了後就立即投胎，當下就去投胎？

你要明白，不是每個人都有這麼重的業

比如，一個人，他有常常做布施，那個人常常有念經有打坐，有常常的，不是一個禮拜做一次，一年做一次，那種就….那些有每天，有常常地迴向功德，而且每次都很善良做善事的人。這種人，他一死，就beeee！立即就上了！

那另外一種，好事沒有做，壞事做到盡。這種，一死，就馬上下地獄了。

通常的啦，他們會停留在人間。因為有時有做好事，有時有做壞事啦。沒有這麼勤勞的去做這些善業，不勤勞啦。這種人，他就會在人間七天。

所以佛教裡面，他們很講究，在第一天到第七天裡面，他家中的人會很用心，每天做布施，做法會。有他的根據的，不是迷信的。

現在的人，因為有聽某一位法師的講法，他沒有讀到這個經典，沒有怎樣研究。他就說，什麼都不用的啦。誒，不要比佛陀更厲害，可以嗎？（嘿嘿嘿）。我每一次講，他們很喜歡用自己的一套講法。

在經典都有記載。而且呢，那些老師父，祖師大德，都有看到的。所以他們說一天到七天裡面，我們做迴向功德給這些人。因為這些人還沒有投胎，他們還可以隨喜這一份功德。還是在這個境界裡面，還沒有去投胎。大多數都是還沒有投胎的啦，為什麼?還輪迴的嘛，由那個人所做的業去推。所以你講儀式。因為我們小時候，有很多時候，家裡有燒金紙，有沒有？我們華人嘛，做功德，燒這個燒那個，我們覺得很矛盾，對不對？而且我們有做嗎？有做！

就是這個儀式是有他的根據。因為那個人做的時候，他會憶起家裡的往生者，比如說祖先，你的阿公，或者你夢到的。然後有一天你媽媽拿照片給你看，然後你：‘啊！這是誰’  啊！你的阿公嘛。他很早死嘛。

現在的人就是這樣。因為網絡的關係。你看到的太多了。然後有很多就是排斥佛教的儀式。有它的存在的！有東西你做的，比如：老一輩的人做嘛，然後我們跟著做。然後我們覺得很矛盾。沒有一個原因我們做嘛，我們就覺得很矛盾！ 當我們產生矛盾的時候，我們當然要怎樣？尋找那個答案嘛！ 以前的人就是沒有讀書嘛，哪裡找經書？ 不像現在很現代，你要的知識，只是手指一點，在Google ,在經典裡面全部找得到。

但以前的人所做的，你不能說他們是錯的！比如說孝順父母，你說他們是錯的嗎？不是啊！要孝順父母！沒有父母沒有祖先，哪有我們？所以在佛教裡面，我們說道德的概念。 要行孝，我們有父母存在，我們好好地孝順我們的父母親。照顧他們。雖然你不是很富有，但是你關心他。用你最好的關心去關心你的父母。不要只關心你老婆而已。我們華人有一句話，小時候就听到大人在講：‘小時候，就是母親的兒子啦。娶老婆了，大了時候，就變成老婆的兒子。’ 就是很照顧自己的老婆，疏忽了自己的母親。

以前小時候常常聽歌，但長大了後，就覺得—誒，很有意思啊！ 為什麼呢？就是提醒現在的這些年輕人，就是說：我們結婚不要有兒子了，不要有後代。現在是這樣的。而且呢，現在的是變態。不是罵他們，而是有很奇怪的古怪的，沒有道德的想法。就變成社會慢慢地顛倒了。顛倒得很快。哇：為什麼會變得這個沒有道德的風氣很重？ 所以現在的人，這麼多苦，這麼痛苦，就是這樣了。就是因為心裡不平衡，就是找不到快樂，找不到內心的寧靜，找不到內心的寂樂。

所以我們要靠做布施，不一定要來寺廟的。不一定！做善業，服務人群。去老人院服務人群，去孤兒院服務人群。那些慈善機構去幫忙。這些慈善服務就叫做voluntary assistance . 這些東西你做了之後你也會很高興很開心的。這些就叫善業。不是說講寺廟才有的。外面也有的。

這對你好，你會很開心。你會看到，人生不是想像中的。現在有些人太富有了！有錢，找不到真正的幸福和快樂。所以就搞什麼？搞沒有道德的觀念。因為你有道德，有很多東西不可以做，不可以殺生，不可以偷盜，不可以邪淫，不可以搞婚外情。不可以喝酒。為什麼?這些都是會導致你自己本身跟你家裡的人很頭痛的！他的後患！如果一個人發生了犯法的東西，是否全家人都起煩惱？ 全家人！ 你一個人打人，或者被人打。或者用車去撞死人，或者被其他人撞到。全家人都會煩惱，對嗎？ 因為你去偷你去搶，你去犯法，你去講騙話，做犯法的東西。你去勾引人家的女兒，人家的太太；你去賭博，欠了許多大耳窿，全家都遭殃！

而且人就是這樣，沒有靠近善知識者。每次參與的都是這些不良之友，他的心就是傾向於那種自私自利的，只顧自己，不顧別人的想法。所以他們不擇手段，什麼東西都敢做的。所以這些人活得很苦，他不知道這是苦來的。哦～沒有辦法，這就是人的業。

所以佛教裡面就說，接近善知識者，能夠給你什麼？增加你的智慧，增加你的善業。好像我們剛才看到許多人布施，你看! 最基本的，他帶他的父母來的。累積什麼? 善業！他的父母也明白，我做這個布施是很好的。不懂多麼好啦，我兒子跟我講好我就做囖。你看，你不要少看這種小動作啦。在他做大事的時候，他做，在他的記憶裡面，意識裡面，他有什麼？ 他記得，他一想起就會高興。他一想到 buddho ，一個善念，他馬上就升天。

相反地，如果我們人沒有累積善業，沒有做善業，沒有想要做善業。而且每次就毀謗，不鼓勵別人去做好事。你的心就不斷往下流。那個時候，當他斷氣的時候，什麼都是假的。你有多麼多的名表，多麼好的醫療護理啦，你們有多麼的保險；都幫不了的。這個時候誰幫得到你了？善業！你的良心。平常所累積的善業。布施的善業，守戒律的善業，念經，就是修你的身-行為；口，語言；意-就是你想。身口意。這個就是我們去修的。

這個就是佛陀鼓勵我們，做戒定慧，做布施這一類的善業，就是為了要給我們充足自己。就是為了給我們人類，佛教徒，累積下一世的資糧。這個是你的籌備資金來的。你現在籌備，你不用怕你死了之後佛教滅了沒有人給你做布施。我已經有了很好的nimitta（相） 了，上面已經有人會來接我。很有把握的。

不是那種—哇，希望這個醫生能夠幫忙他。希望這個兒女能夠幫忙他。盼望科技能夠幫忙他。幫得了嗎？ 幫不了的。真正事情的發生的時候，誰都幫不到自己。只有身跟心。這個身，這個肉體呢，包死的，包離開的。

而心呢？不會死的。所以我們要利用現在的這個身體。所以說：‘身難得今已得，佛法難聞今已聞，此身不向今生度，更待何生度此身。’

就是這個身體了，這一生呢，這個身體，你要度自己。

----Ajahn Keng

問：尊敬的 ajahn keng , 請問念誦 itipiso 有什麼特別的利益？

Ajahn keng:心想事成

大部份我們的問題都是自己創造給自己的。

就是我們心中的渴愛，想要太多，野心勃勃的計劃，所以注入更多的壓力進我們的心中….因為我們不能實現我們所想要的。這是現今許多人在受苦的原因；不論他們的性別，年齡。

因為生起的心的狀態是很細微的，一般沒有修行的人會覺得很難覺知它。雖然他們感覺到自己的緊張，但他們很難去解開！

---ajahn keng 

信众问：师父，请问求多闻天王还是求观世音菩萨比较灵？（众笑）

昭坤庆：哈哈！很好的问题。我觉得可能因为我们受南传佛教的影响。（我所要讲述的内容）是在经典里有依据的，具体出处在阿达那地雅护卫偈。之所以我敢于跟各位分享，是因为这些内容在经典里是有记载的，而且我本身也有许多的经历。

有一次，我在马来西亚一个四周甘榜（译注：马来族群群居生活的地方）围绕的地方修行。当然，你们知道这些族群非常不友善，用马来语对我呵骂道：“你是猪头”，并且手持parang大刀威胁我。当时，看到这一幕，我的双脚都在抖动、非常害怕。毕竟，我不是用铁炼成的，如果那一刀下去，可能命都保不住了。他们追问“你在这里做什么？”（马来语），我回答道：“我在这里工作”（马来语）。

这可不是好玩的。那个时候，很多事情发生，许多人对我下了黑咒术。当时，毕竟不在泰国，如果在泰国（遇到这类事情），可以投奔大师父们帮忙来解决。（师开玩笑）我当时转身看了一看，哪有什么大法师可以帮忙解决！这时，我就想起经典里面的阿达那地雅护卫偈。

确实不可思议，真的得到了天王眷属的帮助。当我静坐的时候，看到许多天人（就像人一样，但不是拿刀）而是手持铁棒。他们跟我说：“师父不用怕，有我们保护。”当时，我就信心一振，对解决恶咒术的问题有了把握。天人们只要见到那些伤害我的，就立刻出手打，简直就是打成一团。如果没有天人们的帮忙，我当时肯定熬不过那个关头。

所以，你们看为什么我们寺庙外面立了一尊多闻天王（夜叉之王）手执铁棒的塑像，就是因为这个缘故。有人问我：“师父，怎么寺庙外面放那么难看的夜叉相。” 我说“难看？我还要感谢他来帮我。这样，我念经的时候才会想起他们呐。”因为，我们人要懂得感恩。自己没有力量的时候，就要找人家帮一下。

好像你说观世音菩萨。我们是出家人，在我们的想法里，观世音菩萨是女相的哦。（众笑）其实，观世音是什么意思？世音是什么？就是苦、无常、无我！但是，在印度的观世音菩萨好像是肥肥胖胖的，印度也有他们的版本！所以，不同的文化就将不同的天神（尊）做成不同的形象。在泰国，多闻天王就是夜叉相，非常猛烈、可怕，牙齿长长、手持铁棒。可是，你看我们华人的、北传寺庙里面的多闻天王，都是非常庄严的将军相、不可怕的。在藏传又是不一样。

所以，不同的文化有不同的形象。万法归心，画出来的形象都是为了配合当地人的信仰。所以，你问我观世音菩萨和多闻天王哪个比较灵，我觉得应该已经回答你的问题了。

大家一定要記住一句話：修行是為了斷除貪嗔痴，為了修這顆心。

心，是沒有分南傳北傳藏傳。心，就是心。

可是因為受到不同的佛教傳承的影響，導致很多修行的人半知半懂，修得很模糊，不懂在修什麼，加上常聽到不同的開示，因此這顆心一直很混亂，找不到寄託。

修行的法門有很多，比如唸佛、觀呼吸、念buddho、觀腹部等等，但很多人都沒有真正的修，沒有誠心誠意的付出努力。結果，不能從中修得有成就，妄念還是那麼地多，心還是那麼的亂，從來沒有體會過平靜。所以，以為法門不好，聽別人說某某法門好，就一直換法門。結果一直在找，一直在換，道聽塗說，沒有真正用心的去把一個法門掌握好。到最後什麼也做不到。於是就埋怨，修行沒能給自己帶來利益，卻沒有看到是自己的心一直往外跑。

法門無量，那是因為眾生的性格背景不同。法門雖多，但目標只有一個，那就是讓心平靜。當你選擇一個跟自己相應的法門之後，就該用心、誠心的去修，要一整天都把正念放在法門上。比如唸佛的，就要常把正念放在佛號；觀呼吸的，就要常常把正念放在呼吸上。

修行重要是腳踏實地，心安理得，如果你能夠掌握一個法門，不管是唸佛，觀呼吸，buddho。。。如果掌握了，就不要時常轉換。也不要為了這個法門而吵鬧，說“你的法門不究竟，我的法門才是最好”。佛教界會亂，就是為了這個亂，為了去爭辯“對與錯”，卻沒有腳踏實地地修行。如果你真的好，就靜靜嘛！好的人不會去批評別人，好的人會靜靜的修行。

Chao Khun Kheng Khemako

寧心寺