just accept things as they come.

they are just a fact of life. It doesn't matter how it comes about, it is how you deal with it.

And the best thing to deal with it is to let them alone, to accept them. Because they are impermanent , suffering and non-self. Because when you deal with them, manipulate them , change them , you may not be successful. When you are not, you can become more stressful.

It is just like the sun. It goes up and down, it is a happening that you cannot do anything about. But if there are still things to do, they do it. For example, if you are sick, then take medicine. But if the medicine doesn't work, there is nothing you can do. Then you have to live with it.

not only sickness, everything you deal with, the people etc. Everything you come face to face with, sometimes you cannot do anything about it. So when you can't do anything, just accept it. Let it be.

You can also look at the big picture. Eventually we will end up dead anyway. So these anxiety,worries, everything we try to accumulate ; at the end of the day, what does it mean? nothing!

so our only priority is to survive, that's all, have the four requisites of life. Anything more than that you shouldn't really care. Because when you die, you cannot take anything with you.

Everything is impermanent, non-self, suffering.

If you leave them alone, there will be no suffering. If you try to manipulate them manage them, you will get suffering.

So try to deal with them with a detached attitude. If you can leave them alone, then leave them alone. If you have to do something, if you can do it, then do it. If you cannot do it, then let it be.

With upekkha.

So you have to meditate a lot to get upekkha. If you don't meditate a lot, your mind still want to react. Want to manage , want to manipulate, want to change things

----Ajahn Suchart

就接受事情本來的樣子。

它們只是人生的一部分。不管它是怎麼發生的，重要的是你如何應對。

而最好的應對方式，就是隨它去、接受它。因為它們都是無常的、是苦的、是無我的。因為當你試圖處理它們、操控它們、改變它們時，你可能不會成功。當你不成功時，你可能會感到更有壓力。

這就像太陽一樣，它升起又落下，是一個你無法改變的自然現象。但如果還有事情能做，那就去做。例如，如果你生病了，那就吃藥。但如果藥沒有效，你也無能為力，那你就得學著與它共存。

不光是生病，你面對的每件事、每個人，所有你遭遇的情況，有時候你就是無能為力。所以當你無能為力時，就接受它，隨它去吧。

你也可以從更大的角度來看。反正最終我們都難免一死。所以這些焦慮、擔憂，我們努力積累的一切，到頭來有什麼意義呢？什麼都沒有！

所以我們唯一的優先事項就是生存，如此而已，擁有生活的四種基本需求（衣、食、住、藥）。除此之外的東西，你真的不必太在意。因為當你死的時候，什麼也帶不走。

一切都是無常的、無我的、是苦的。

如果你隨它去，就不會有苦。如果你試圖操控、管理它們，你就會受苦。

所以，試著用一種不執著的態度來處理事情。如果你能隨它去，那就隨它去。如果你必須做點什麼，而且你能做，那就去做。如果你做不到，那就讓它去吧。

帶著「捨心」（Upekkha）。

所以你必須多多禪修來培養捨心。如果你不常禪修，你的心還是會想要反應、想要管理、想要操控、想要改變事物。

---- 阿姜蘇查特（Ajahn Suchart）

「在順境中不狂喜， 

在衰退變化時不沮喪， 

這便是護心之道——不讓心陷入緊繃、痛苦、 

焦慮、擔憂或恐懼， 

面對世間種種無常真相。 

因此要持續修行，教導內心及時覺知、 

學會放下，保持平靜覺照。」

"Not overjoyed when prosperity comes, 

not distressed when decline or change occurs— 

this is how we protect the mind from stress, suffering, 

anxiety, worry, and fear 

toward all truths unfolding in this world. 

Thus, we practice meditation to train the mind 

to be aware in time, to let go, 

and to abide in peaceful equanimity."

••••••••••••••••••••••••••••••••••••••••••••••• 

Luang Por Suchart · Apichato 

Wat Yanasangwararam Woramahavihāra, Bang Lamung District, Chonburi Province

cred. to Dhamma by Ajahn Golf 阿贊高爾夫法語

Q: Should a Sotāpanna enter into samādhi and investigate just like the other levels of noble ones? 

Tan Ajaan:  Well, desire has ten factors altogether. A Sotāpanna is able to stop three factors of delusion that cause desire. The first is sakkāya–diṭṭhi, delusion which sees that the 5 khandhas of body, feeling, memory, thinking, and sensory consciousness as myself, as belonging to me. In truth, they do not.

The body is merely a puppet that we acquire through our father and mother. Feeling, memory, thinking, and sense consciousness are conditions of the mind that arise and cease in line with various conditions and supporting factors. If there are causes that create it, it will arise. If there are causes that condition it to stop, it will stop. It is not us, and does not belong to us.

If we can give up sakkaya-diṭṭhi, we can become a Sotāpanna, for we will be able to remove our desire to not experience old age, pain, and death. We will be able to see that we cannot wish the body to be otherwise. Wishing it not to be old, feel pain, or die is not possible. 

A Sotāpanna will thus accept old age, pain, and death and therefore will not be afraid of old age, pain, and death. Not fearing pain and death, a sotāpanna will not create demerit and will not be involved with any ritual to repel bad luck so as to safeguard their life or disperse away pain and illness. When we are about to die or are in pain and sickness, we make merit to repel difficulties.

It is too troublesome to make merit at nine or ten temples so as to avert death, sickness, and pain, and making merit like this is futile. If we have to die while working, we will still die. If we have to fall sick and be in pain, we will still have to experience sickness and pain.

Q: An Anāgāmī has to contemplate the body all the time, but does a Sotāpanna need to do the same everyday as well?

Tan Ajaan: Yes, they both contemplate the body, but there is a difference. A Sotāpanna will contemplate aging, pain, and death as something natural. They contemplate that it is just a body, not us, or belonging to us, just like the bodies of other people. We need not be too troubled if it becomes old, feels pain, or dies. It is not a matter that concerns us.

We are the mind, which senses and knows impartially without attachment. We should be able to let the body go first. Once we are willing to let the body go, we should try staying alone in the forest, staying in places that put us in situations that border on life and death. Encountering a snake or tiger, will our mind still be stable and calm? If our mind lets the body go, then we will be stable and calm. But if we are tense and panicky, it shows that our mind has not yet let go of the body. For if we can let go of the body, there will not be any doubt about the truth of the Buddha, Dhamma, and Sangha.

It is the teachings of the Buddha that we use to extinguish the kilesas that enables us to become a Sotāpanna. The teaching thus becomes real, and there will no longer be any doubt about the Buddha, Dhamma, and Sangha.

Furthermore, we will not participate in any rituals that repel bad luck so as to extend our life or make merit when we fall into sickness or pain to make it go away. These are just a waste of time because a Sotāpanna is willing to accept old age, pain, and death. Even after conducting rituals and making merit we will still have to be old, feel pain, and die. So it is just a total waste of time. As such, we will not have anything to do with rituals, and this is called Sīlabbata–parāmāsa. We are not attached to any rituals or superstitions because all these activities cannot prevent difficulties or extend our life. It is just not possible.

“Dhamma in English, Jun 30, 2013.”

By  Ajaan Suchart Abhijāto: Dhamma for the Asking

問：初果聖者是否需要像其他階段的聖者一樣修習禪定並觀照？

阿姜答：欲望總共有十種因素。初果聖者能夠斷除導致欲望的三種迷惑因素。第一是「身見」——誤以為色身、感受、記憶、思維、感官意識這五蘊是「我」或「我的」。事實上並非如此。

身體只是父母給予的軀殼。感受、記憶、思維與感官意識都是隨因緣條件生滅的心理現象。有促成之因便生起，有終止之緣便消失。這既不是「我」，也不屬於「我」。

若能捨棄身見，就能證得初果。因為我們將能放下「不願經歷老、病、死」的欲望，明白無法要求色身違反自然。妄想不老、不病、不死都是不可能的。

初果聖者因此能坦然接受老病死，不再恐懼。既然不懼怕病痛死亡，就不會造作惡業，也不會參與任何試圖延壽、消災解厄的儀式。一般人臨終或病痛時總忙著做功德迴向，但跑遍八九間寺廟祈福也無濟於事——工作時要死還是會死，該生病疼痛時依然得承受。

問：不還者需要持續觀照身體，初果者是否也需每日如此？

譚阿姜答：兩者都會觀照身體，但層次不同。初果者將老病死視為自然現象，明白這只是具軀體，如同他人的身體般非我所有。色身衰老、病痛、死亡都無須過度憂慮，與真正的「我」無關。

我們是那個平等覺知而不執著的心。我們應先學會放下對身體的執取，接著可嘗試獨居森林，置身生死邊緣的處境測試：遭遇毒蛇猛虎時，心能否保持穩定平靜？若能放下對色身的執著，就能保持鎮定；若驚慌失措，表示仍未真正放下。當我們能捨離身體時，對佛、法、僧的實證將不再有任何懷疑。

正是佛陀的教法讓我們熄滅煩惱成為初果聖者，此時教法成為親證的現實，三寶的真實性自然毋庸置疑。

此外，初果者不會參與任何試圖改運延壽或祛病消災的儀式，因為這些都是徒勞——該老該病該死時依然得面對。既然明白這些活動無法避免困境或延長壽命，自然不再迷信儀式，這就稱為「戒禁取」的斷除。初果者不執著任何儀式或迷信，因為這些行為根本無濟於事。

2013年6月30日英文佛法問答

阿姜蘇查特·阿毗加多《應問佛法》

Q: How much calm (samatha) is required or is there any minimum stage of jhāna to attain before I can start to develop wisdom?

Ajahn Suchart: The level of calm you have will support that particular level of insight or wisdom. If you have 20 percent of calm, you have 20 percent of wisdom. So you can keep moving up, from 20 you go to 30, then you go to 40. And your ability to see things clearly will be better and quicker.

問：需要多少程度的定力（止），或者至少需要達到哪一個禪那階段，才能開始修習智慧？

阿姜蘇查特：你擁有的定力程度，會支持相應層次的觀照或智慧。如果你有百分之二十的定力，就會有百分之二十的智慧。因此，你可以逐步提升，從百分之二十到三十，再到四十。而你看清事物的能力，也會隨之變得更好、更快。

english cred. to fb page Ajaan Suchart Abhijāto: Dhamma for the Asking

修行必須真實體證、真實實踐：  

▫️ 布施要真心捨離  

▫️ 持戒要真正清淨  

▫️ 修定要真實安穩  

▫️ 智慧要真的切斷煩惱  

若只做表面功夫，終不得力——  

布施時仍貪戀財物、渴求回報，  

這就不算真正的捨離名利錢財。  

「關鍵在於觀心」——  

心，正是法與煩惱的戰場，  

是苦樂生起的根源。  

若法的力量勝過煩惱，  

平靜喜樂自然現前；  

若煩惱壓過法的力量，  

焦躁不安便隨之而起。  

修行過程中，  

這兩股力量會不斷拉鋸：  

法勝，則心安；  

惑勝，則心亂。  

所以不必外求⋯⋯  

「只管觀照自心」  

Practice must involve genuine realization and authentic cultivation:  

▪️ Give generously with true detachment  

▪️ Maintain pure precepts sincerely  

▪️ Cultivate stillness earnestly  

▪️ Develop wisdom that truly cuts defilements  

Mere superficial practice won't suffice—  

If while giving, one still clings to possessions and craves rewards,  

this isn't true renunciation of wealth and fame.  

"The essence lies in observing the mind"—  

The mind is the battleground where Dhamma and defilements clash,  

the source where happiness and suffering arise.  

When Dhamma overpowers defilements,  

peace and joy naturally emerge;  

When defilements dominate Dhamma,  

restlessness and agitation follow.  

In practice, these two forces alternate:  

Dhamma prevailing brings calm;  

Defilements winning brings chaos.  

Thus, seek nowhere else...  

"Just observe your own mind."  

••••••••••••••••••••••••••••••••••••••••••••••  

Ajahn Suchart Abhijāto  

Wat Yan Sangwararam, Bang Lamung, Chonburi  

cred .to Ajahn Golf 

《觀身證初果》

**問：** 要斷除多少煩惱才能證得初果？ 

阿姜蘇查特答：** 基本上，你得先有禪那（jhāna）或禪定（samādhi）。如果沒有定力，就沒有足夠的力量斷除煩惱。沒有禪那，煩惱就會比你強大，所以首先必須培養禪那。 

有了禪那之後，你就能如實觀察身體的本質，獲得正見——正確理解身體的真相。你會看清：身體是無常的，它必然經歷病、老、死；身體不是「你」，它只是三十二身分的組合，由四大（地、水、火、風）構成。當身體停止運作時，它會死亡、分解，因為構成它的四大會各自離散——火元素歸火，水元素歸水，風元素歸風，地元素歸地。 

透過觀察，你會明白身體只是四大假合，並非真正的「你」。你只是「知道」身體的那個覺知者，而非身體本身。你要學會將自己與身體分開看待。一旦認清身體不是「你」，你就能放下對身體的執著，接受它的真相：它註定會病、會老、會死。接受這一點後，你的心就不會再因身體的病痛衰老而痛苦。能做到這點，就表示你已破除「邪見」帶來的執取。 

邪見會讓你認為「身體是我」「身體不會病、不會老、不會死」。這種錯誤認知會使你緊抓身體，渴望它永遠健康不老；而當身體違背你的期待時，你就陷入痛苦。反之，若具備正見——明白身體的本質就是如此，它非我所有、無需擔憂，你就能坦然讓它經歷自然法則。這樣一來，身體的病痛死亡就傷害不了你。你也將看清：自己的痛苦其實源於「渴望身體違背無常」的欲望，這根本違反真理。 

想消除這類痛苦，就必須如實認清：身體必定會老病死，你無力改變。唯一能做的，就是接受這個事實。一旦接受，心靈的壓力自然消失，因為你不再強求身體違反自然。 

當你親證四聖諦，就會對佛陀生起無疑的信心——因為四聖諦正是佛陀所教導的真理。既然這教法真實不虛，那麼宣說它的佛陀也必然真實存在，絕非後人虛構。 

證悟四聖諦的聖弟子，能斷除邪見、放下對身體的執取、捨棄「抗拒無常」的欲望，從而證得初果（須陀洹）。他透過觀照五蘊（色、受、想、行、識）而放下它們，從此解脫痛苦。 

一旦明白所有痛苦都源於自身的欲望，就不會再妄想透過儀式（如殺牲祭祀）來解決問題。人們總以為痛苦來自外在，於是求助鬼神，卻不知真正的根源是內心的貪求——當現實不符合期待時，我們就用錯誤的方式掙扎，結果反而加深痛苦。 

親見聖諦者知道：問題不在外境，而在於「想要控制一切」的欲望——無論是「渴望成為」「渴求不成為」或「渴求感官享受」。這些欲望一旦落空，人就陷入憂悲苦惱，卻又試圖用更多執著來填補，形成惡性循環。 

真正的快樂，來自「隨它們去」——不依賴任何條件，也不對萬物生起欲望。這樣一來，即使失去什麼，心也不會動搖，因為你本來就不依賴它們。 

當你持續觀察身體的本質，終會看清——內心的痛苦其實源於對身體的貪著，以及對其他事物的執著。但這些事物永遠不會順從你的慾望，因為真相是：一切都在生滅，萬物皆會來去。

當某個事物出現時，我們的慾望總想永遠佔有它，不願分離。直到我們看清這根本不可能，才會停止這種「求永久」的妄想。我們終於接受無常：就像身體終將分解，一切事物也注定消散。

接受，就不再有壓力。

一旦真正接納這個事實，心就不再因身體的死亡而波動。這就是「觀身」與「觀五蘊」的實修——透過放下對它們的執取，你將從一切壓力與苦痛中解脫。

（2016年10月27日 英文佛法開示 · 來源：阿姜蘇查特《隨問佛法》） 

《Conteomplation of the body leads to stream-entry》

Q:  To what level of eradication before stream entry is attained?

Than Ajahn:  Basically you first have to have jhāna or samādhi because if you don’t have samādhi, you don’t have the strength to eradicate your defilements. Without jhāna, the defilements will be too strong for you so first of all you need to have jhāna.

Once you have jhāna, you can contemplate so that you have the right view, the right understanding of the nature of the body. The body is such that it is impermanent, it is subjected to sickness, old age and death and the body is not yourself. The body is just a composition of the 32 parts and it is built from the four elements. When the body stops functioning, it dies and disintegrates because the four elements that built up the body will disintegrate and go their separate ways. The fire element will go away; the water element will go one way; the air element will go another way and the earth element will go the other way.

If you contemplate and investigate the nature of the body, you will see that the body is just made up of the four elements and it is not you. You are the one who thinks, the one who knows this body, but you are not the body. You want to separate yourself from the body.

Once you know that the body is not you then you can let go of the body and accept the truth about the body: that the body has to get sick, get old and die. When you accept this truth, your mind will not be hurt by the sickness, by the aging and by the death of the body. If you can do this, it means that you have let go of your attachment due to wrong view.

With wrong view, you will think that the body is me, the body is myself, the body will not get sick, will not get old, will not die. When you have this wrong view, you cling to the body and have the desire for the body not to get sick, get old and die, and when the body gets sick, gets old and dies, you become sad because you have the desire for it not to get sick, get old and die.

If you have the right view that this is the nature of the body, that it is going to get sick, get old and die and the body is not you, and you don’t have to worry about it, you just let it be. You let the body get sick, get old and die, then you will not be hurt by the body’s sickness or death. You will also come to see that your suffering or stress arises from your own desire, your desire for the body to last, not to get sick, not to get old and die, but this is contrary to the truth.

If you want to get rid of your stress that arises from your desire for the body not to get sick, get old and die, then you have to see clearly and truly that the body will have to get old, get sick and die and there is nothing you can do about it. The proper thing that you can do is to accept this truth. Once you accept this truth then you eliminate the stress in your mind because you stop your desire for the body not to get sick, get old and die.

Once you have seen the Four Noble Truths then you have no doubt in the Buddha because the Four Noble Truths was taught by the Buddha, so if the teaching was taught by him, then he must be the teacher, so there must be a Buddha. It is not something that people created out of nothing. It is the truth that there was a Buddha and this Buddha taught the Dhamma which is the Four Noble Truths.

The person who realised the Four Noble Truths was the noble disciple; he was the one who can get rid of his wrong view, get rid of his attachment to the body, get rid of the desire for the body not to get sick, get old and die and he became enlightened on the first level—on the level of the body and of the feeling. He can let go of the five khandhas and he became a Sotapañña.

Once he knows that all the stress, all the problems arise from his own desire and nothing else then he will not have to use rites and rituals to cure his problems. Sometimes, when people have problems, they think they have to go and do something to allay it with some forces or spirits to make their problems disappear, but the problem arises from their desire.

Suffering arises from our desire to have things going according to our way. Once things don’t go according to our way, we become troubled and we try to fix the problems in some forms of rituals like killing a sheep to make things better.

Once you have seen the Noble Truths, then you know that the problem is in your own desire, the desire to be, the desire not to be or the desire for sensual gratification. When you could not fulfil these desires, you can become sad or unhappy so you want to cure this sadness by trying to fix it which will still make you sad.

You don’t know that these problems are not the root of the problems. The root of the problems is your desires that want them to be according to what you want them to be and when things don’t go according to what you want them to be, you become sad.

If you want to be happy then you just have to leave everything alone and don’t have any desire for them, don’t depend on them to make you happy, don’t depend on anything to make you happy and when you don’t get it, you will not be sad because you do not rely on it.

This is basically what will happen once you contemplate the nature of the body until you see that the stress in your mind is arisen from your desire towards the body and towards other things, and they cannot be according to your desire because the truth is that everything will rise and cease, all things come and go, and once they come, our desire wants them to be with us all the time. We don’t want them to be separated from us. Once we see that this is not possible then we stop our desire for them to last forever. We accept the impermanence of them: that one day they are going to have to dissolve, like the body. One day they are going to die.

Once you accept it then there will be no stress in your mind, you will feel nothing towards the death of the body. This is basically the practice on the contemplation of the body, on the five khandhas, to let go of them, then you will be free from stress and suffering.

Dhamma in English, Oct 27, 2016.

cred. to  Ajaan Suchart Abhijāto: Dhamma for the Asking

more about Ajahn Suchart:

https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6-masters/%E6%B3%B0%E5%9C%8B-thailand/ajahn-suchart 

在第四禪中，定力可分為兩種：

其一，身體完全從心中消失，不再被感知；

其二，身體仍與心同在，但身體的感受，如疼痛等不再干擾心，心保持平靜與平等。

There are two types of concentration in the forth Jhana.

One is the body completely dispeears from the mind

The other one, the body is still there with the mind; but the feeling of the body, such as pain do not bother the mind, the mind is in equanimity

----Ajaan Suchart Abhijāto: Dhamma for the Asking

「大多數時候，我們都在談論別人、批評這個人那個人、這件事那件事。

『應該把心拉回來，轉向自己。』

與其批評別人，不如檢討自己：

『為什麼我的心還是不平靜？

為什麼還有貪念、瞋怒、愚癡？

為什麼沒有覺知？為什麼沒有定力？

為什麼沒有智慧？』

這都是因為沒有獨處修習正念，放任心念散亂，

才導致沒有覺知、沒有定力、沒有智慧。

如果持續修習『佛隨念』（憶念佛陀的功德），

控制心念不去胡思亂想，

只專注在『佛陀、佛陀……』，

心就不會跑去關注別人的事。

禪坐時，心會安定；

出定後，智慧就能增長——

能觀照『三法印』（無常、苦、無我），

能思維『四聖諦』，

明白『苦』來自於『自己的欲望』，

而不是別人造成的。

要滅苦，就必須『放下欲望』。

例如，如果想批評別人，

就必須停止批評，

這樣內心的混亂與對他人的執著

『自然就會消失』。

世界上有幾十億人，

批評得完嗎？

放下吧！

別人做什麼是他們的事，

他們的善惡

並不會讓我們跟著變善或變惡。

我們的善，

『在於培養覺知』，

在於獨處修心，在於不摻和是非、

不隨意批評……」

"Most of the time, we talk about others—criticizing this person, judging that situation.

'We must pull our mind back inward.'

Instead of judging others, we should examine ourselves:

‘Why is my mind still not at peace?

Why do I still have greed, anger, and delusion?

Why am I not mindful? Why is there no stillness?

Why is there no wisdom?’

This happens because we don’t practice solitude and mindfulness,

letting our thoughts run wild—

leading to no awareness, no focus, no insight.

If we continuously practice Buddhānussati (recollection of the Buddha),

restraining the mind from wandering,

just repeating ‘Buddho, Buddho…’,

the mind won’t chase after others’ affairs.

In meditation, the mind becomes calm.

After meditation, wisdom grows—

we can contemplate the Three Marks of Existence (impermanence, suffering, non-self),

reflect on the Four Noble Truths,

and see that suffering arises from our own cravings,

not because of anyone else.

To end suffering, we must ‘let go of craving.’

For example, if we want  criticizing,

we must stop criticizing.

Then, the mental chaos and obsession with others

‘will fade away on their own.’

There are billions of people in the world—

can we possibly judge them all?

Let them be.

What others do is their business.

Their virtue or wrongdoing

doesn’t make us virtuous or wicked by association.

Our goodness

‘lies in cultivating mindfulness,’

in practicing solitude, in avoiding gossip,

in refraining from judgment…"

---- Ajaan Suchart Abhijāto: Dhamma for the Asking

《如何面對與母親相處的問題》

背景：弟子們遇到與母親相處的困擾

阿贊蘇查特（Ajahn Suchart）開示：

你應當憶念母親在你嬰孩時期為你做的一切，這份恩情就足以讓你心懷感激。

報恩的方式就是做些讓她開心的事：

不爭辯、不對她惡言相向

只說讓她歡喜的話

若開口，只說良言

若想說傷人的話，寧可沉默

運用正念修持：

當憤怒生起時要學習寬恕

每句話都要謹慎，避免傷害她

凡是能讓她歡喜的事都應盡力而為：

比如贈禮、分擔家務、為她按摩...

這便是慈悲心的實踐

《Cope with problems with mother》

background: disciples facing problems with mother

Ajahn Suchart: you should think about the things she did for you when you were baby, this is enough for you to feel grateful

To show gratefulness is do things that make her happy. Don't argue, don't say bad things to her. Say only good things. If you want to say, only say something good; if you want to say something bad, just shut up.

Use mindfulness, when you feel angry, you should forgive her. Whatever you say, you must be careful that you don't hurt her.

If you can do something that make her happy ,then do it. Maybe give her some gifts, do something for her, give her a massage... this is loving kindess.

《四惡道取決於破戒的動機》

投生於欲界的心識——也就是人道和天界的眾生——是在快樂多於痛苦的地方中生活。而痛苦多於快樂的境界就是「惡趣」，包括畜生、餓鬼、阿修羅、地獄這些道。這些地方的眾生心中常常煩熱、痛苦多於安樂。造成這種煩熱和痛苦的原因，就是沒有守持五戒。若是經常破戒，最終就會墮入四惡趣。而投生到哪一道，也取決於破戒的具體原因。

經中開示，如果是因為無明，即不知道破戒是造惡，是造業，而誤犯五戒——比如因為生活所迫，為了糊口而不得不打獵捕魚、當獵人或漁夫——他們並非有意為惡，只是出於生計的「不得不為」，並未意識到這樣的行為在死後會導致墮為畜生。因無知而破戒，就是投生為畜生的因。

如果投生為餓鬼，是因為貪欲破戒，並不是生活所迫。這樣的人生活無憂，衣食無缺，不破戒也不會餓死，卻因為貪得無厭，為了得到更多財富、想要更富有，便去貪污、欺詐、詐騙、盜取等。這類人死後會墮為餓鬼。不論得了多少億，都永不滿足。餓鬼有如針眼大小的嘴巴，卻有如大海般巨大的腹腔，怎麼吃都吃不飽——這正是貪欲所致。貪欲沒有邊界，從不知足，總是想再多得一些。

但若是內心貪欲，卻不破戒，仍可轉生為人。例如，有些人貪求財富，非常勤勞做生意、努力賺錢，財富越來越多，但不以違法手段獲利、不破戒，那麼就不會墮為餓鬼，來世仍可轉生為人。不過，是否比今世更富有，則取決於他們是否樂善好施、行布施之事。若完全不施捨，即便轉生為人，也會比今世貧窮；若持續修福行善、積累布施波羅蜜，就可能來世更富裕。正如佛陀在無數世中修持布施波羅蜜，世世累積福德，才在每一世中得以生為王子、富翁，因修行而得善報。

至於那些因恐懼而破戒的人，則會墮為阿修羅。他們內心常處於惶恐不安、焦慮、擔憂之中，害怕貧困匱乏、害怕受苦、害怕艱難，因此即便目前生活尚可，也會因為「未雨綢繆」而去偷盜、侵占。他們因為過分焦慮未來的困境，不敢面對其實並非無法應對的困難，而去破戒。實際上，人生中誰都不可避免會遇到困難，例如老、病、死等。我們不該讓這些苦難成為我們破戒的藉口。

我們是可以持守戒法的。正如佛陀所教導的：「為保全身體，可捨棄財富；為保全生命，可捨棄肢體；為守護法，可以捨棄生命。」這「法」，指的正是戒律與道德。

佛曆2548年12月25日
Ajahn Suchart

Judge翻譯泰語

<The Four Lower Realms Depend on the Motivation Behind Breaking Precepts>

Consciousness reborn in the desire realm—that is, beings in the human and heavenly realms—live in places where happiness outweighs suffering. On the other hand, realms where suffering outweighs happiness are called the "lower realms," which include the animal realm, the realm of hungry ghosts, the asura realm, and the hell realms. Beings in these realms are often plagued by restlessness and distress, with suffering far surpassing peace. The root cause of this turmoil and suffering is the failure to uphold the Five Precepts. If one frequently breaks these precepts, they will eventually fall into the four lower realms. The specific realm one is reborn into depends on the underlying reason for breaking the precepts.

The scriptures teach that if one breaks the precepts out of ignorance—meaning they do not realize that breaking the precepts is unwholesome and creates bad karma—such as being forced by circumstances to hunt, fish, or work as a hunter or fisherman to survive, they are not intentionally doing evil but are compelled by necessity. Unaware that such actions will lead to rebirth as an animal after death, their ignorance becomes the cause for rebirth in the animal realm.

Rebirth as a hungry ghost, however, stems from breaking precepts due to greed, not necessity. Such individuals live comfortably, with no lack of food or clothing, and would not starve even if they kept the precepts. Yet, driven by insatiable greed, they seek ever more wealth—engaging in corruption, fraud, deceit, theft, and so on. After death, they are reborn as hungry ghosts. No matter how many billions they acquire, they are never satisfied. Hungry ghosts have mouths as small as needle eyes but stomachs as vast as oceans—no matter how much they eat, they can never be full. This is the direct result of greed, which knows no bounds and is perpetually dissatisfied, always craving more.

However, if one harbors greed but does not break the precepts, they can still be reborn as a human. For example, some people may crave wealth, working diligently in business and striving to earn money, accumulating more and more wealth. But if they do not resort to illegal means or break the precepts, they will not fall into the hungry ghost realm and can still be reborn as humans in their next life. Whether they become wealthier than in this life, however, depends on whether they practice generosity and perform acts of giving. If they never give, even if reborn as humans, they will be poorer than in this life. But if they consistently cultivate merit, practice generosity (dāna pāramī), and accumulate virtuous deeds, they may be reborn even wealthier. Just as the Buddha, over countless lifetimes, cultivated the perfection of generosity, accumulating merit life after life, enabling him to be reborn as a prince or a wealthy man in each existence, reaping the rewards of his practice.

As for those who break precepts out of fear, they will be reborn as asuras. Their minds are constantly filled with anxiety, worry, and dread—fearing poverty, suffering, and hardship. Even if their current lives are stable, they may steal or exploit others out of "preparing for a rainy day." Their excessive anxiety about future difficulties leads them to break precepts, even though the challenges they fear are not insurmountable. In truth, everyone inevitably faces hardships in life, such as aging, sickness, and death. We should not let these sufferings become excuses for breaking precepts.

We can uphold the precepts. As the Buddha taught: "To preserve the body, one may relinquish wealth; to preserve life, one may relinquish limbs; but to uphold the Dhamma, one may relinquish even life." Here, the "Dhamma" refers precisely to precepts and virtue.

25th December 2548 B.E.

Phra Ajahn Suchart Aphichato

「若真知『欲望』是毒，誰敢吞下？

問題是：我們從不把欲望看作毒藥——

反而當成...『甜蜜的糖果』。

欲望一現，立刻投降。

它要什麼，就給什麼。

結果呢？看看我們的人生：

是平靜...還是混亂？

每日的煩惱根源只有一個——

欲望。僅此而已。

想要這個、渴望那個...

要求事事如己意...

貪求從未停止——

一天要生起多少個『想要』？

不如願時呢？壓力、暴躁、厭煩全來了。

關鍵在於：

欲望這頭餓鬼。

我們必須拿起『念、定、慧』三把利器。

有此三者，欲望必敗...」

---- Ajaan Suchart Abhijāto: Dhamma for the Asking

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

"If we truly saw 'desire' as poison, would we dare consume it?

The truth is, we don't see desire as poison—we see it as... 'delicious candy.'

The moment craving arises, we obey it instantly.

Whatever it demands, we comply without question.

And what happens? Look at our lives:

Is there peace... or chaos?

The turmoil we face daily stems from one thing—

desire. Nothing else.

Wanting this, craving that...

Demanding things be a certain way...

The endless wanting never stops—

how many desires flood each day?

And when unsatisfied? Stress, irritation, frustration arise.

Our core problem is this:

the endless hunger of desire.

We must wield mindfulness, stillness, and wisdom.

With these three, desire cannot win..."

••••••••••••••••••••••••••••••••••••••••••••••••••

Dharma Teaching

Ajaan Suchart Abhijāto: Dhamma for the Asking

Wat Yan Sangwararam Woramahavihara, Bang Lamung District, Chonburi Province 

Q：除了布施、供養僧眾和幫助他人之外，還有其他積聚福德的方法嗎？

阿姜尊者：有的，你可以用自己的時間幫助他人。你可以教導他人，例如教人烹飪，只要你不收費、免費教導。你也可以在學校、醫院或任何慈善機構做義工，這些也是積聚福德的方法。

.

—阿姜蘇查阿彼查托

2019年11月12日

translation cred. to  香港南傳佛教資訊中心

“…Practicing according to the teachings of the Buddha

does not mean achieving prosperity

through wealth, status, praise, or sensual pleasures,

but rather developing virtue

and cultivating inner peace

within our hearts…”

“…遵循佛陀的教誨

並不意味著通過財富、地位、讚美或感官享受來獲得繁榮，

而是要培養德行

並在我們的心中培養內心的平靜…”

--- Ajaan Suchart Abhijāto: Dhamma for the Asking

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

To truly enter the temple,

one must approach the teachings of the Buddha,

listen to sermons and Dharma talks.

After listening, one must practice them,

so that results may manifest in the heart and mind,

bringing comfort to the heart,

reducing suffering and turmoil

until they are completely gone.

Only the Buddha's teachings can help us

with matters of the mind

and emotional suffering.

When visiting the temple, one should do so properly;

do not come just to sightsee,

as it yields no benefit.

When at the temple, seek the Dharma,

listen to and discuss the Dharma,

“for it is a way to create blessings for life.”

要真正進入寺廟，

必須接觸佛陀的教導，

聆聽講道和法。

聽完後，必須實踐它們，

這樣結果才能在心中顯現，

帶來心靈的舒適，

減少痛苦和煩惱，

直至完全消失。

唯有佛教的教義能幫助我們

解決心靈和情感上的痛苦。

因此，進入寺廟時應該正確行事；

不要只是來觀光，

因為這沒有任何益處。

當在寺廟時，應尋求法理，

聆聽並討論法理，

“因為這是為生活創造福報的方法。”

---- Ajaan Suchart Abhijāto: Dhamma for the Asking

“...Whoever has more fortune and merit than us,

is more skilled, better, and more prosperous than us,

we should express our joy for them.

This means appreciating that

they have made efforts to cultivate their merit.

Now, the merit they have built

is bearing fruit in their lives.

If we wish to be like them,

we must strive to build our own merit,

and in the future,

we too can become like them.

It is better to think this way than to envy them,

because no matter how much we envy, we still won’t gain anything.

True happiness and prosperity

come from accumulating various merits.”

“……誰的福報和功德比我們多，

比我們更有才能、更好、更繁榮，

我們應該為他們表達喜悅。

這意味著欣賞他們

努力修行所累積的功德。

現在，他們所建立的功德

已經在他們的生活中顯現了效果。

如果我們想要像他們一樣，

我們就必須努力建立自己的功德，

未來，我們也能變得像他們一樣。

這樣思考比嫉妒他們要好，

因為無論我們如何嫉妒，最終也不會得到任何好處。

真正的幸福和繁榮

來自於積累各種功德。”

— Ajahn Suchart Apichato

"Devas and hungry ghosts exist at opposite poles—

Devas never commit evil;

They live to give, never to take.

Their joy comes from generosity.

Hungry ghosts crave endlessly—

Taking through sin: cheating, lying,

Stealing, even killing.

No matter how much they grasp,

It’s never enough.

A million breeds desire for two million,

Then three... their hunger grows forever.

Those who love to give

Are free from greed.

They harm none, earn honestly,

And donate surplus wealth.

This is the deva’s way—

Not chasing riches,

But living simply,

Turning abundance into merit..."

「天人与餓鬼，各居一端——

天人不造惡，

唯樂布施，不貪取。

施捨即其樂。

餓鬼貪求無厭——

以惡業奪取：欺詐、妄語、

偷盜，乃至殺害。

所獲再多，

永不知足。

得百萬想千萬，

得千萬復求億...貪焰愈熾。

樂善好施者，

遠離貪欲，

不害他命，取財以道，

餘資悉作功德。

此即天人之行——

不逐奢富，

但求安飽，

有餘便轉為福田...」

—  Ajaan Suchart Abhijāto: Dhamma for the Asking

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

「美而不衰，花而不謝」

無論外表多麼美麗，

衰老終究無法逃避——

轉眼間，青絲成白髮，

肌膚皺摺，腰背佝僂，

那時，美貌早已消逝無蹤。

但若持守戒德（Sīla），

即使年邁，依然莊嚴可敬。

戒德之美，永不衰敗——

若它為花朵，必當永綻不凋。

「應以戒德為美，

莫以華服為飾。」

"Beauty That Never Fades, Blooms That Never Wither"

No matter how physically beautiful one may be,

Soon enough, aging is inevitable—

Before long, hair will turn gray,

Skin will wrinkle, backs will hunch,

And all that beauty will fade away.

But if one upholds virtue (Sīla),

No matter how old, they remain lovely.

Virtue is beauty that never fades—

If it were a flower, it would bloom eternally.

"Let your beauty be in virtue,

Not in fine clothes and adornments."

--- Ajaan Suchart Abhijāto: Dhamma for the Asking

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

《Ajahn Suchart:關於恐懼》

通常人們在白天並不會感到太多的恐懼，但一旦天黑，如果沒有燈光，就會產生恐懼，因為我們不知道周圍是否有危險或有毒的東西。如果像白天那樣有光明，我們就不會感到太害怕，因為能看清周圍的事物，知道什麼有危險、什麼沒有。如果有危險，也可以避開或防護自己。但若處在黑暗中，眼睛看不見任何東西，沒有燈光，就自然會產生疑慮和恐懼；反之，若有光照亮四周，看得清楚，就不會有恐懼。

我們的生命也是如此。若有佛法之光引導人生，就能穩健而自信地生活，無所畏懼；但若缺乏佛法的光明指引，就會心生恐懼。譬如我們許多人仍有許多恐懼，而那些我們所害怕的事物，在佛陀和諸位聖弟子那裡卻不是恐懼的對象。因為我們與他們的差別在於「心」。他們的心中時刻充滿著佛法之光，清楚地知道什麼是危險，什麼不是，並且知道如何排除這些危險，知道如何保護自己，使各種威脅無法傷害內心。

而我們卻還未能如佛陀、阿羅漢弟子那樣，因為我們的心仍處在黑暗之中，缺乏佛法，缺乏法的光明，所以內心才會有恐懼。

在這個講堂裡，沒有人能夠否認自己內心毫無恐懼。這正是因為我們還不了解周圍的一切，不知道什麼是危險，什麼不是危險，才會感到害怕。但如果能持續學習佛陀的教法，心中的恐懼就會逐漸減輕。

我們所說的「恐懼」都有哪些呢？我們害怕什麼呢？

大多數人都怕老、怕病、怕死，怕與所愛的人或事物分離。這是因為我們不了解與我們相伴的這些事物的本質。因為不了解，就誤以為它們恆常不變，從而執著。

例如我們對自己的身體缺乏足夠的觀察，就不了解身體的真實本質。若我們能仔細觀察自己的身體，和所愛之人的身體，就會明白：身體的老病死是自然現象，是正常不過的。只要出生了，就必定會衰老、生病、死亡，並最終分離。

這些道理我們大多不清楚，或者即便知道，也只是「知道」卻不「記得」。也就是說，我們常常忘記。因為一旦心不警覺，就會忘記這些真相。忘記了，就執著於這個身體，執著於他人的身體。因為我們仍然希望依靠這些身體來獲得快樂。我們想要活得長久，以為身體能帶來持續的快樂。

但我們不知道的是，身體給予的快樂，其實非常有限，相較之下，它帶來的痛苦遠遠更多。不論是自己的身體還是別人的身體，只有在身體健康、沒有疾病、不受苦時，我們才從中得到一點點快樂。但當身體變得虛弱、生病、老化甚至死亡時，我們就必須承受巨大的痛苦。

即使我們尚未衰老、生病、死亡，只要聽聞到疾病流行的消息，就會立刻感到恐慌，擔心疾病會蔓延到自己身上，破壞自己的身體。這正是因為我們仍沉浸在黑暗之中，仍執著於這個身體，以為它能持續帶來快樂、能永存不朽。這一切，都是因為我們缺乏佛法的光明。

因此佛陀教導我們要不斷修習佛法，如同不斷地點燃蠟燭。點燃的蠟燭若放著不管，燒盡了就會熄滅。若不及時點燃新的蠟燭，光明就會消失，黑暗又會回來。一旦黑暗回來，我們就會再次產生恐懼。但若我們持續不斷地點燃蠟燭，一根接著一根，當前一根還沒熄滅時就點燃下一根，那麼光明就不會消失。

如果我們不斷地修行佛法，讓佛法的光明常在內心，那麼佛陀所教導的這些真理便會成為我們內心的明燈：

——生而為人，老是自然的，無法避免；

——生而為人，病是自然的，無法避免；

——生而為人，死是自然的，無法避免；

——與所愛分離是自然的，無法避免。

這些真理就像一盞光明的燈，能驅散我們的憂慮與恐懼。

因為當我們知道這些都是生命中必然的現象，我們就能有所準備，以坦然接受。恐懼便會漸漸消失。因為我們知道，我們不能執著自己的身體，也不能執著他人的身體。因為遲早有一天，我們和他們的身體都會老化、崩壞、死亡。

但若我們的心中有佛法的守護，就不會動搖，不會憂傷，不會恐懼。

因為我們會明白：身體並不是“我”，身體只是由地、水、火、風四大組成的而已。

Ajahn Suchart

佛曆2546年6月7日

Judge翻譯泰語

<Ajahn Suchart: About Fear>

Typically, people do not feel much fear during the day, but once night falls and there is no light, fear arises because we do not know if there are dangers or harmful things around us. If there is light like during the day, we won’t feel too afraid because we can see what’s around us, identifying what is dangerous and what is not.

If there is danger, we can avoid it or protect ourselves. However, in the dark, when our eyes cannot see anything, fear and doubt naturally arise; conversely, with light illuminating our surroundings, fear dissipates.

Our lives are similar. If we have the light of Dhamma guiding us, we can live confidently and fearlessly; but without the guidance of Dhamma, fear will arise. Many of us still have numerous fears, yet the things we fear are not objects of fear for the Buddha and his noble disciples. The difference lies in the "heart." Their hearts are filled with the light of Dhamma, clearly understanding what is dangerous and what is not, and knowing how to eliminate these dangers and protect themselves from threats.

We, however, have yet to attain that level, as our hearts remain in darkness, lacking the light of Dhamma. This is why we experience fear.

In this hall, no one can deny that they feel fear. This is because we do not understand everything around us; we do not know what is dangerous and what is not, leading to feelings of fear. But if we continue to learn the teachings of the Buddha, our fears will gradually diminish.

What do we mean by "fear"? What do we fear?

Most people fear aging, illness, death, and separation from loved ones. This stems from our misunderstanding of the nature of these things. Because we do not understand, we mistakenly believe they are permanent, leading to attachment.

For instance, if we do not sufficiently observe our bodies, we fail to understand their true nature. If we carefully observe our own body and the bodies of those we love, we will realize that aging, illness, and death are natural phenomena. Once born, one must inevitably age, fall ill, and die, ultimately leading to separation.

Most of us are unaware of this, or even if we know, we only "know" but do not "remember." In other words, we often forget. When the mind is not vigilant, we forget these truths. Forgetting leads to attachment to our own body and to the bodies of others, as we still hope to rely on these bodies for happiness. We desire to live long, believing that the body can bring continuous happiness.

What we do not realize is that the happiness the body provides is very limited compared to the pain it brings. Whether it is our body or others, we only experience a little happiness when the body is healthy, free from disease, and not suffering. However, when the body weakens, becomes ill, ages, or dies, we must endure immense suffering.

Even if we are not yet aging, ill, or dead, just hearing news of disease outbreaks can trigger panic, worrying that illness will invade our bodies. This is because we remain steeped in darkness, still attached to the idea that the body can bring lasting happiness and immortality. All of this is due to our lack of the light of Dhamma.

Thus, the Buddha teaches us to continually practice the Dhamma, like repeatedly lighting candles. A lit candle will extinguish if left unattended. If new candles are not lit in time, the light will disappear, and darkness will return. Once darkness returns, fear will arise again. However, if we continuously light candles one after another, keeping one lit while lighting the next, then the light will never fade.

If we consistently practice the Dhamma, allowing the light of Dhamma to remain in our hearts, then the truths taught by the Buddha will become our inner guiding light:

- Being born as a human, aging is natural and unavoidable;

- Being born as a human, illness is natural and unavoidable;

- Being born as a human, death is natural and unavoidable;

- Separation from loved ones is natural and unavoidable.

These truths are like bright light , dispelling our our worries and fears.

When we recognize these as inevitable phenomena in life, we can prepare ourselves to accept them calmly. Fear will gradually dissipate because we understand that we cannot cling to our body or the bodies of others, as one day, both will age, decay, and die.

But if our hearts are guarded by the Dhamma, we will not waver, we will not grieve, we will not fear. Because we will understand: the body is not "I"; the body is merely a combination of the four elements of earth, water, fire, and wind.

—Ajahn Suchart  

Buddhist Year 2546, June 7  

《Stream-enterers have given up their body》

Q:  Is ‘the mind detaching from the body’ one of the signs of a sotāpanna? What does a sotāpanna have to overcome to pass the test? 

Ajahn suchart:  A sotāpanna has to give up the body, he is not being hurt by whatever happens to the body. The body can get old, get sick and die, and the mind will not be affected by it.

《初果聖者已放下身體》

問：「心與身體分離」是初果聖者的徵兆之一嗎？初果聖者必須克服什麼才能通過考驗？
 

阿姜蘇查特：初果聖者必須放下對身體的執著，無論身體發生什麼事都不會感到痛苦。身體會衰老、生病和死亡，但心不會因此受到影響。

《Balance in parenting》

Q:  I have some difficulty with my child. He is 15, a teenager. How to balance between mettā and not being too strong with him but also not being too nice with him.

Ajahn Suchart:  Well, you have to draw a line somewhere - where you have to stop if you cannot help him. You have to first know what your duty is. Your duty is to teach him or to give him the right knowledge. If he is doing something wrong, then you have to tell him ‘This is not right, you shouldn’t do it’. If he insists on doing it, then you might have to find some form of prevention, like cut his allowance something like that to make him realize that if he continues to do it, then his life is gonna be a little more difficult for him. He might then see the reason and he should follow what you say. 

If he still does not follow your advice, then you just have to accept the reality that maybe this is the way it’s gonna be. So you have to cut loss, you know what I mean? Let him be. If he’s gonna go down the bad path and you try to stop him but he won’t stop, then the best thing you can do is to just give him the basic support, the 4 requisites of life: food, shelter, clothing and medicine, and education if he goes to school. 

But as far as his conduct, if he is doing bad conduct and you have already told him and he doesn’t listen to you, then there’s nothing you can do. This is where you have to draw the line. You can only teach and maybe find some form of prevention or obstacle to stop him or prevent him from doing what you think is not good. For example, you support him with money and when he has money, he can use that money to do things that he shouldn’t be doing so you might have to cut it down. But you cannot use force, you cannot slap him or chain him or anything like that. This is compassion or mettā. You can only help him so much. Once he doesn’t want to accept your help, then it’s useless for you to continue doing it.

Q:  So, does mettā mean that we shouldn’t always be too nice with other people?  

Ajahn Suchart:  Oh, no. You have to have a standard to stick to. You want to help people but you have to make sure that they don’t hurt themselves by you helping them. If you help them and support their bad behaviours, then this is not helping them in the long run. You’re actually hurting them. So you have to look the end result of your action.

“Dhamma in English, Nov 12, 2019.”

《育兒的平衡》

問：我在教養孩子方面遇到一些困難。他15歲，正值青春期。該如何平衡「慈心」（mettā）與管教，既不過於嚴厲，也不過於放任？

阿姜蘇查特：你必須在某個地方劃定界線——當你無法幫助他時，就該停止。首先，你要清楚自己的責任是什麼。你的責任是教導他，給予他正確的知識。如果他做錯事，你必須告訴他：「這是不對的，你不該這麼做。」如果他堅持要做，你可能得採取一些預防措施，比如減少他的零用錢，讓他明白若繼續這樣做，生活會變得更困難。這樣他或許會理解道理，並聽從你的建議。

如果他仍然不聽，那你只能接受現實——事情可能就會這樣發展。你必須「止損」，明白我的意思嗎？隨他去吧。如果他走上歧途，而你試圖阻止卻無效，那你能做的最好的事，就是提供基本的生活所需：食物、住所、衣物、醫藥，以及教育（如果他還在就學）。

但關於他的行為，如果他做了壞事，而你已勸告卻無效，那你也無能為力。這就是你該劃清界線的地方。你只能教導，並設法用一些預防或阻礙的方式，阻止他做你認為不好的事。例如，你給他金錢支持，但他可能用這些錢做不該做的事，這時你可能得減少資助。但你不能使用暴力，不能打他、鎖住他或類似的手段。這就是「慈悲」（mettā）——你只能幫到這裡。一旦他不願接受幫助，你再繼續也是徒勞。

問：所以，「慈心」是否意味著我們不該總是對人太寬容？
阿姜蘇查特：不，你必須堅持一定的標準。你想幫助別人，但必須確保你的幫助不會讓他們傷害自己。如果你支持他們的壞行為，長遠來看這並非真正的幫助，反而是在害他們。所以，你必須審視自己行動的最終結果。

「英文佛法，2019年11月12日。」

《Giving advice》

Q:  In this spiritual path, what is the importance of feedback in terms of receiving feedback or giving feedback to others? Personally, I find it quite useful because sometimes I get feedback from monks which helps me to improve, and at home, my family members also give me feedback. What is Ajahn’s opinion on this?

Ajahn Suchart :  Well, giving feedback or advice to people depends on 2 things: First, your advice is a good advice or not a good advice; second, for the persons who receive your advice, whether they’re happy and willing to accept it or not. You have to know these because some people don’t like to be given any advice. If you tell them something, they get angry at you so you shouldn’t advise such people. And if you advise people the wrong thing, it is hurting them more than helping them. So you have to be sure that your advice is good, profitable and beneficial. 

You have to prove it yourself first, it is not something you think of. Because what you think of might not be what it should be. You have to prove it by practicing it yourself first then you are certain, you are 100% sure. So when you’re asked to give advice, then you could give the advice. But if you’re not asked, maybe it’s better just to leave people alone because it might create problems, sometimes people might despise you for it. So you have to know these 2 things.

“Dhamma in English, Nov 12, 2019.”

By Ajahn Suchart Abhijāto

《給予建議》

問：在這條修行道路上，接受回饋或給予他人回饋的重要性為何？我個人覺得很有幫助，因為有時我會收到比丘們的回饋，幫助我進步，在家時家人也會給我回饋。阿姜對此有何看法？

阿姜蘇查特：給予回饋或建議給他人取決於兩點：首先，你的建議是好還是不好；其次，接受你建議的人是否樂意接受。

你必須明白這些，因為有些人不喜歡被給予任何建議。

如果你告訴他們某些事，他們會對你生氣，所以不應該給這類人建議。

而且如果你給出錯誤的建議，這對他們的傷害會大於幫助。

所以你必須確定你的建議是好的、有益的。

你必須先自己實踐證明，這不是你想出來的。因為你所想的可能並非應該的樣子。

你必須先自己實踐證明，然後你才能確定，百分之百確信。

所以當你被要求給予建議時，你才能給出建議。

但如果沒有人問你，也許最好別管別人，因為這可能會製造問題，有時人們可能會因此輕視你。

所以你必須知道這兩點。

「英文佛法，2019年11月12日。」

阿姜蘇查特·阿比加托

<不要多管閒事>

信徒：如果我們看到不對的事情，應該讓它曝光嗎？

阿贊蘇查特：這要看情況，取決於這是否是你的責任。

如果不是你的責任，那麼最好不要插手。因為這可能會對你造成傷害。

這樣可能會在你和被指控的人之間造成仇恨和分裂。

<Don't be officious >

Devotee: If we see something wrong, should we let it come under the light?

Ajahn Suchart: It depends. It depends on whether it is your duty or not. If it is not your duty, then it is better to leave things alone. Because it can become harmful to you.

This will maybe cause hatred and division between you and the person accused

《恐懼恐懼本身》

有一句話說：「死亡並不可怕，真正可怕的是恐懼本身。」

死亡並不是你所害怕的，真正需要害怕的是對死亡的恐懼。

因為正是對死亡的恐懼帶來了你的痛苦，而不是你身體的死亡。

你可以通過正念和智慧來停止這種恐懼，

教導你的心接受死亡，

接受無常、無我。自然法則，就是無常、無我。

一旦你接受了這一點，就不會有苦或悲傷了。

......

苦並不可怕，苦是由你的妄想創造的，因為你沒有看到真相。如果你看到了真相，明白它是無常、無我，那麼就不會有苦。

教導你的心接受，通過不斷地思考這個問題。一旦你不斷告訴它「這就是將要發生的事」。這樣，心就會開始接受真理。

這就是為什麼佛陀總是提醒我們，我們必然會面臨衰老、疾病和死亡；以及與所愛之人分離。

通過教導心，心會逐漸接受，當事情發生時不會感到悲傷。

---阿贊蘇查特

《Fear fear itself》

There is a saying ' Death is nothing to fear , but fear itself'

Death is not something you fear, it is the fear of death you have to be afraid of

Because it is the fear of death that causes you suffering, not the death of your body

And you can stop the dear by using mindfulness and wisdom

Teaching your mind to accept death

accept anicca, the truth , the law of nature; is anicca , anatta.

Once you accept that, there will be no dukkha or sadness

....

Dukkha is not to be feared , Dukkha is created by your delusion, not seeing the truth. If you see the truth, that it is anicca, anatta, then there will be no dukkha.

Teach your mind to accept, by constantly thinking about it all the time. Then the mind will begin to accept the truth. Once you keep telling it 'this is what gonna happen'

That's why the Buddha always reminds us that we are subject to aging , sickness and death; and separations from the ones you love.

By teaching the mind, the mind will gradually accept , and will not feel sad when things happen.

---Ajahn Suchart

<Stop rebirth>

Devotee: How to stop having kamma?

Ajahn Suchart: Stop rebirth

You have to meditate, to make your mind calm and happy. Once your mind becomes calm and happy, you don't need to use the body to find happiness for yourself. Then you don't need to have a body. You can stop your desire to find a body for your happiness. Once you have happiness from meditation, then you stop using your body going on holiday ,going on trip, watching movies , eating or drinking.

If you have happiness that arises from your meditation, then you don't need the happiness that arises from your body, then you don't need to have a body any more. Then when the body dies, you don't need to calm back with a new body

<停止輪迴>

信徒：如何停止造業？

阿贊蘇查特：停止輪迴。

你必須靜坐冥想，使心靈平靜和快樂。一旦你的心靈變得平靜和快樂，你就不需要用身體來尋找自己的快樂。這樣你就不需要有一個身體。你可以停止追求用身體來獲得快樂的渴望。一旦你從冥想中獲得快樂，你就不再需要用身體去度假、旅行、看電影、吃東西或喝水。

如果你從冥想中獲得的快樂，你就不需要來自身體的快樂，那麼你就不再需要有一個身體。當身體死亡時，你就不需要再回到一個新身體。

<Just treat them like children>

Devotee: How to behave in an environment where people around me are nervous and keep on screaming, I am also affected

Ajahn suchart: Just pretend that you are living with small children. You cannot control small children. They yell , they scream , they run around; they do anything they want. But you don't get nervous with them, because you treat them as children. So you treat people who behave like grown up children. Even though they have a grown up body; but their mentality is like children. 

So just treat them like children. Just ignore them, let them be. Don't expect or try to make them calm down, because that will make you more nervous , more anxious, because you get what you don't want. Just accept things as they are , and look at them as like children, something that you cannot control , like the sun, the rain, the wind that blows.That is the thing that you cannot manage or control , but you can still live with them. It is your attitude, if you look at them as natural phenomena, then you can live with them. Because you know you cannot change them or make them to be the way you like them to be. Just let them be, accept for what they are , treat them like children.

<就把他們當作小孩>

信徒：在周圍的人都緊張並不停尖叫的環境中，我該如何處事？我也受到影響。

阿贊蘇查特：就假裝你是在跟小孩生活。你無法控制小孩。他們會大喊大叫，亂跑，隨心所欲地做任何事。但你不會因此而緊張，因為你把他們當作小孩。因此，對於那些行為像小孩的大人，你也要這樣對待。即使他們有著成年人身體，但他們的心態就像小孩。

所以就把他們當作小孩。不要理他們，隨他們去吧。不要期待或試圖讓他們冷靜下來，因為那會讓你更緊張，更焦慮，因為你會得到你不想要的東西。接受事情的本來面貌，把他們看作小孩，像陽光、雨水、吹來的風一樣，這些都是你無法控制的東西，但你仍然可以與它們共存。這是你的態度，如果你把他們看作自然現象，那麼你就能與他們生活在一起。因為你知道你無法改變他們或讓他們變成你想要的樣子。就讓他們這樣，接受他們的本來樣子，把他們當作小孩。

<Mindfulness support different levels of Dhamma>

Ajahn Suchart: Every level of mindfulness practice relies on the intensity of mindfulness

Dana  (giving) maybe not as much

Sila (precepts) maybe need more mindfulness than Dana

The higher precepts need more mindfulness

You need more mindfulness to keep the five precepts

You need more mindfulness to keep the eight precepts

You need mindfulness to meditate

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

Devotee: that requires higher and higher of mindfulness huh

Ajahn Suchart: because if you do not have enough mindfulness, your mind will be hijacked by defilements

《正念支持不同層次的法》

阿姜蘇查特：每個層次的修行都依賴於不同正念的強度。
施捨（Dana）可能不需要太多。
持戒（Sila）可能需要比施捨更多的正念。
更高的戒律需要更多的正念。
你需要更多的正念來遵守五戒。
你需要更多的正念來遵守八戒。
你需要正念來打坐。
然後，如果你要探索智慧，你也需要正念。來讓心導向無常（anicca）、不淨（asubha）或無我（anatta）。

信徒：那需要越來越高的正念？
阿姜蘇查特：因為如果你沒有足夠的正念，你的心會被煩惱劫持。

craving is the cause of your lonliness.

Craving for sensual pleasure, craving for people and things

----Ajahn Suchart

渴望是你孤獨的根源。
對感官享受的渴望，對人和事物的渴望。

----阿姜蘇查特

《知元素融合在一起？》

信徒：在涅槃中，只有這個知識元素存在。所以阿羅漢去世後，這個知識元素會與其他佛和阿羅漢的知識元素融合在一起嗎？

阿姜蘇差特：它們都是分開的，不會融合在一起。每個獨立的知元素只是單獨存在。 

《Knowing element blends together?》

Devotee: In nibanna, only this knowing element left. So after an arahant dies, will this knowing elements blend with other Buddhas and arahants’ knowing element?

Ajahn Suchart: They are all separated, they do not joined together. Each individual knowing element just exist all by itself 

《追逐影子》

如果你有感受，你不會追逐這些感受，而是讓它們隨意來去。

你只是持續觀察它們，接受它們的本來面貌。

大多數沒有智慧和正念的人會不斷追求好的感受。

他們持續追尋，因為快樂總是從他們那裡逃跑。

這就像在追逐自己的影子。你能抓住自己的影子嗎？

只有當你停止追逐它們時，它們才會停止逃跑。

—阿姜蘇差特 

<Chasing shadow>

If you have feeling , you won’t run after feelings, you let them come and go as they like. You just keep watching them, accepting them for whatever they are. Most people without wisdom and mindfulness will keep chasing after good feeling. They keep pursuing because happiness keep running away from them. It’s like chasing after your own shadow. Can you catch your own shadow?

Only when you stop chasing them, will they stop running away from you

—Ajahn Suchart

《正念如同警察》

永遠不要放棄你的正念。這是對抗煩惱最有用的工具。

沒有正念就像沒有警察。

一旦沒有警察，小偷就能出來搶劫商店，給社區帶來各種麻煩。但如果有警察，小偷就不會出來，會感到害怕。

因此，正念就像心靈的警察，而煩惱則像心靈的小偷。如果你想讓你的心靈平靜安全，你必須始終保持正念，從你醒來到你入睡。

正念是最重要的法，佛陀說。沒有什麼比這更重要的了。

—阿姜蘇查特 

<Mindfulness is police>

Never give up your mindfulness. This is the most useful tools to tackle your defilements

without mindfulness is like no police.

Once there is no police, theives can come out to robe the stores and cause all kinds of trouble to the community. But if you have police, the thieves will not come out, be afraid.

So mindfulness is like the police of the mind, and defilements are like thieves of the mind. If you want your mind to be peaceful and safe, you have to mindful all the time , from you wake up to your sleep.

Mindfulness is the most important Dhamma , the Buddha says. Nothing is more important than that

—Ajahn Suchart

《不應告訴他人你的體證》

談論禪那是為了教育，但自誇擁有第四禪那是不好的。因為人們實際上不知道你是否真的達到第四禪那。你可能在自誇或說謊，這可能導致他人指控你在說謊。因為你無法拿出第四禪那來展示它的樣子。你可以談論它或學習它，但不應告訴別人你是否有第四禪那，或者你是否已經覺悟。因為如果人們不相信你，他們可以指控你在說謊，不講真話。

—Ajahn  Suchart 

<Not good to tell others your level of realization>

To Talk about Jhanas is for education. But to brag that you have forth jhana is not good. Because people actually don’t know whether you have forth Jhana or not. You could be braggin or lying , you can be accused of telling lies. Because you cannot take out the forth Jhana and show how it looks like. You can talk about it or learn about it. But you should not tell people you have forth jhana or not, you are enlightened or not. Because if people don't believe you, they can accuse you of lying , not telling the truth

—Ajahn Suchart 

《阿羅漢沒有一切煩惱？》

信徒：我聽說阿羅漢們的正念和煩惱是一起存在的。每當煩惱出現時，他們的正念會立即知道，然後煩惱會消失。這是真的嗎？還是阿羅漢沒有任何煩惱？

阿姜蘇差特：這取決於你如何定義「他們沒有任何煩惱」。可能會有渴望，但同時也有智慧。如果你渴望某樣東西，智慧會告訴你那是苦，並會阻止你。

信徒：所以阿羅漢還是會有某種煩惱？
阿姜蘇差特：我無法確認這一點，所以別擔心。擔心你自己，你是否同時有相同的情況。如果你同時有相同的情況，那麼你就不會讓煩惱左右你。每當你有煩惱時，你會立刻停止它們。 

<Arahants have no more defilements?>

Devotee: I have heard some saying that their mindfulness and defilements are together. Whenever their defilements arise, their mindfulness will know immediately and their defilements will go away. Is this true? Or Arahants have no more defilements

Ajahn Suchart: It is just how you want to define no more defilements. There maybe cravings, but there is wisdom at the same time. If you crave for something ,wisdom will tell you that it is dukkha, and it will stop you.

Devotee: so arahants sill have some sort of defilements?

Ajahn Suchart:  I cannot confirm that, so don't worry about it. Worry about yourself, do you have the same thing at the same time or not. If you have the same thing at the same time, then you won't let defilements push you around. Everytime you have defilements, you stop them right away 

《Merits: Dana to Bad people> animal》

Devotee: It is said by the Buddha that the merits by donating to a bad person without sila is greater than that of an animal for tenfold. May I know why is it so?

Ajahn Suchart: well, very bad people can also change to become good people. Like Angulimala. The Buddha taught Angulimala to become enlightened. But animals cannot be englightened 

《功德：布施給壞人>動物》

信徒：佛陀說，對一個沒有戒律的壞人布施的功德比對動物的功德大十倍。請問為什麼會這樣？

阿姜蘇差特：嗯，非常壞的人也可以改變，變成好人。就像Angulimala。佛陀教導Angulimala成為覺悟的人。但動物無法開悟。

《Noble people should remain the same》

Devotee: I have listened some teachings that commanding an ariya( noble person） to work for us is a bad kamma. If our child is a noble person, should we avoid commanding them or not? thankyou 

Ajahn Suchart: No. you have to understand that an enlightened person is something mental, not something physical. The physical relationship with the parents is still the same, you still have to show respect to the parents even if you are enlightened. Your parents can still scold you, teach you , tell you what to do. This relationship doesn't change from the time you becoming enlightened. You still have respect for your parents, even if you are enlighted. Enlightenment means graduating from the college, don't change the status with your parents after you graduate from the college

Devotee: But will this incur bad kamma? There is a story in which a person commands her friend, an ariya to give her a comb. Then she was reborn into slaves for many life times 

Ajahn Suchart: I haven't read of this story. But as far as I am concerned, you should remain the same, for whether you are enlightened or not. Because sometimes people don't know that you are enlightened , what do you expect them to do?  Bow to you? 

No, I don't think so, I think you still treat each other with loving kindness , regardless of whether you are englightened or not

《聖者應該保持不變》

信徒：我聽過一些教導，說命令一位聖者為我們工作是惡業。 如果我們的孩子是聖者，我們應該避免命令他們嗎？謝謝。

阿姜蘇差特：不。你必須理解，開悟是心理上的，而不是物理上的。與父母的物理關係仍然是相同的，即使你已經開悟，你仍然需要對父母表現出尊重。你的父母仍然可以責備你、教導你、告訴你該做什麼。這種關係不會因為你變得開悟而改變。即使你已經開悟，你對父母仍然要保持尊重。開悟就像是從大學畢業，畢業後不要改變與父母的地位。

信徒：但這會造成惡業嗎？有一個故事講述一個人命令她的朋友，一位聖者，給她一把梳子。然後她轉世為奴隸很多次。

阿姜蘇差特：我沒有讀過這個故事。但就我而言，無論你是否開悟，你應該保持不變。因為有時候人們不知道你已經開悟，你期望他們怎麼做？對你鞠躬？

不，我不這樣認為，我認為你們彼此之間應該以慈悲對待，不論你是否開悟。

<Take advatage of our kindness?>

Devotee: How should we react if someon take advantage of our kindness over and over again?

Ajahn Suchart: stop giving them kindness,use equanimity 

《利用我們的善良？》

信徒：如果有人一次又一次地利用我們的善良，我們應該如何反應？

阿姜蘇差特：停止對他們施以善良，而是保持中捨。

《Control freak Parents》

Devotee: How to cope with if our parents are control freak and interfere our life too much?

Ajahn Suchart: separate yourself from them. Go live in a separate place, don't live togehter

Devotee: so we need not listen to all of our parents comand if that is bad for us right?

Ajahn Suchart: You can listen to them, but you can decide whether they are beneficial or not; and whether you want to do it or not also. You are grown up now, you should be your own person , you should decide what to do yourself. Sometimes they  just overreach, they have their attachment. they think you are still a baby. But you should not react to them angrily , be polite to them all the time. You can be polite, but at the same time separate yourself from them, or find your own house to live your own life.

Devotee: some people will comment that this is not in line with filial piety, how could we explain to them? 

Ajahn Suchart: You still look after them but you don't live with them, that's all. You still call them on phone, ask them how they are doing, look after them if they need some help. If they are sick, accompany them to the hosptial. Do whatever you have to do for them when they need you. But you don't have to live with them. Living with them can be a problem

《控制狂父母》

信徒：如果我們的父母是控制狂，過度干涉我們的生活，我們該如何應對？

阿姜蘇差特：與他們分開。去住在不同的地方，不要一起生活。

信徒：那麼如果父母的命令對我們有害，我們就不需要聽從他們的所有指示，對嗎？

阿姜蘇差特：你可以聽他們的話，但你可以決定這些建議是否有益；你也可以決定自己是否想這樣做。你現在已經長大了，應該做自己，自己決定該做什麼。有時候他們只是過於干涉，因為他們有自己的執著。他們認為你還是個孩子。但你不應該對他們生氣，應該始終對他們保持禮貌。你可以客氣，但同時要與他們保持距離，或者找到自己的房子，過自己的生活。

信徒：有些人會評論說這不符合孝道，我們該如何向他們解釋？
阿姜蘇差特：你仍然關心他們，但不必與他們同住，就這樣。你仍然可以打電話給他們，問候他們的情況，並在他們需要幫助時照顧他們。如果他們生病，陪他們去醫院。當他們需要你的時候，做你該做的事情。但你不必和他們住在一起。與他們同住可能會成為問題。

《Let people give whatever advice to you 》

Devotee: my parents advise me to acquire someone around me by maintaing certain image

Ajahn Suchart: They are just being delusional , thinking that their lifestyles are good for you. When you know better than them, you know that the best lifestyle is to be alone and peaceful, be content with yourself. 

Let them give whatever advice to you. It is naturally for people to always giving advice to people. The best way to deal with it is just to nod your head, 'ok, ok , ok' 

Don't try to argue, it will start a problem if you start to argue with them.

It is your life, you are the one who choose. They don't live your life. So you have to choose your life which is suitable for you.

When I told someone I wanted to become a monk, he became very sad, he said, ' why you want to become a monk? you are not a beggar! you can make a living!' 

they think being a monk is being a beggar . Because they don't understand the buddhist concept of renunciation. They think they need a lot of things to be happy; to be respectable, you need to have a lot of things that people have.

But are they happy? They are not happy.

They always worry, ' how long will this thing last? can we lose all things one day? like right now?'  Look at the stock market. Look at all the money lost in stock market in just a few days. 

Are they happy? people with lots of investment in stock market. I think they want to kill themselves.

So don't worry about people giving you opinions. As long as you know what the right opinion should be. The opinions given by the Buddha, just follow the opinions given by the Buddha. It is a true way to peace and happiness. Everything else is suffering. Ways towards sufferings, but not the way towards happiness or free from sufferings.

But people don't understand . They don't see the results appear in the mind, like the Buddha. How happy the Buddha is? compared to when he was a prince. When he was a prince, he felt horrified. Every time he thought of the body getting old, getting sick and gettng to die. But after his enlightenment, his mind becomes peaceful, happy all the time. And he was living like a beggar, no material possessions at all. So you can just listen to the Buddha, Dhamma and Sangha as your instructers. Other people can teach you whatever they want, just nod your head, but you don't need to follow what they say.

If their teaching contradicts the teaching of the Buddha, you should take the Buddha's teaching instead. That's why we take refuge in the Buddha, Dhamma and Sangha.

Refuge here means treating them as our teachers and guides

Always look at the Buddha as your model,what the Buddha did?  Did he need to have a lot of money and possessions?  He just want to be alone in the forest, where he find real happiness and contentment.

《讓人隨意給你建議》

信徒：我的父母建議我通過維持某種形象來獲取周圍的人。

阿姜蘇差特：這只是愚癡而已，以為他們的生活方式對你有好處。當你比他們知道得更多的時候，你知道最好的生活方式是獨自平靜，自己感到滿足。

讓他們隨意給你建議。人們總是會給予他人建議，這是自然而然的。應對的最佳方式就是點點頭，說「好，好，好」。不要試圖爭辯，因為如果你開始與他們爭辯，就會產生問題。這是你的人生，你是選擇的人。他們不會過你的生活。所以你必須選擇適合自己的生活。

當我告訴某人我想成為一名僧侶時，他變得非常傷心，說：「你為什麼想成為僧侶？你不是乞丐！你可以賺錢！」他們認為做僧侶就是乞討。因為他們不理解佛教放下的概念。他們認為需要很多東西才能快樂；要受人尊敬，就需要擁有很多別人擁有的東西。但他們快樂嗎？他們並不快樂。他們總是擔心：「這些東西能維持多久？有一天我們會失去一切嗎？比如現在？」看看股市。看看在股市中短短幾天內損失了多少錢。

他們快樂嗎？那些在股市中有大量投資的人。我覺得他們想自殺。

所以不要因為別人給你的意見而困擾。只要你知道正確的意見應該是什麼，那就是佛陀的教誨。就只是遵循佛陀的意見。這是真正通往平靜和快樂的道路。其他一切都是痛苦的。是通往痛苦的道路，而不是通往快樂或脫離痛苦的道路。

但人們不理解。他們看不到心中的結果。就像佛陀一樣，佛陀多麼快樂？與他當王子時相比。當他是王子時，他感到恐懼。每次想到身體變老、得病和死亡時，他都感到恐懼。但在他覺悟之後，他的心變得平靜，時刻快樂。他過著像乞丐一樣的生活，沒有物質財產。因此，你可以聆聽佛陀、法和僧作為你的指導。其他人可以隨意教你，但你只需點點頭，無需遵循他們的話。

如果他們的教導與佛陀的教導相矛盾，你應該選擇佛陀的教導。這就是我們皈依佛、法和僧的原因。皈依在這裡意味著將他們視為我們的老師和指導者。時刻以佛陀為榜樣，佛陀做了什麼？他需要很多錢和財產嗎？他只是想在森林中獨處，找到真正的快樂和滿足。

《Precepts of Idle chatter and jokes》

Devotee: when I am spending time with my parents, I try to make them relax, like telling them some jokes. Is this idle chatters?

Ajahn Suchart: No. If you have a purpose, using your language to relax people , it is not idle chatter. Idle chatter means you just sit there, and you don't know what to talk about, so you just talk about this or that, with no real purpose of talking at all. But if you have a specific purpose, like you want your parents to be relaxed. You say something light and easy, make them happy and smile, talking a joke..

But be careful of backfire, maybe they don't want to hear what you say (laugh)

So you have to ensure that they appreciate your effort (laugh) sometimes it maybe a bother for them.

《不閒雜語戒與笑話》

信徒：當我和父母在一起時，我試著讓他們放鬆，比如告訴他們一些笑話。這算是閒雜語嗎？

阿姜蘇差特：不算。如果你有目的，用語言讓人放鬆，那就不是閒雜語。閒雜語是指你只是坐在那裡，不知道要說什麼，所以隨便聊這聊那，沒有真正的目的。但如果你有明確的目的，比如想讓父母放鬆，說一些輕鬆簡單的話，讓他們開心和微笑，講個笑話……

但要小心反效果，可能他們不想聽你說的話（笑）。

所以你要確保他們欣賞你的努力（笑），有時這對他們來說可能會是一種困擾。

《How to cope with those who hurt us?》

Devotee： somebody was asking about how to deal with people in workplace who are trying to undermine him or so on. So I am trying to learn from the Lord Buddha, who face Devadatta...

Ajahn Suchart: The story is clear already. He forgave Devadatta, he didn't react or hurt Devadatta. The consequence of Devadatta's bad kamma takes effect. So remain calm, remain knowing, not reacting, this is how the Buddha did. Just merely know. What you see, just merely see; what you hear, just merely hear; don't react to what you see and what you hear 

《如何應對那些傷害我們的人？》

信徒：有人問到如何處理工作場所中試圖傷害他的人。我想從佛陀的故事中學習，特別是他面對提婆達多的態度……

阿姜蘇差特：這個故事已經很清楚了。他原諒了提婆達多，沒有反應或傷害提婆達多。提婆達多的不善業果報會生效。因此，要保持冷靜，保持覺知，而不是反應，這就是佛陀所做的。只是單純地知道。你看到的，就只是看到；你聽到的，就只是聽到；不要對你看到的和聽到的做出反應。

《如何培養更多的慈悲與寬恕》

信徒：您能給我們一些如何在內心培養更多慈悲與寬恕的建議嗎？

阿姜蘇差特：你必須讓自己感到快樂。一旦你快樂，你就不需要任何人的東西。這樣你就能對每個人友善並充滿慈悲。但如果你內心不快樂，你就會向他人尋求快樂。如果得不到快樂，反而遭遇他人的瘋狂，就會生氣。因此，試著禪修，讓你的心靜下來，平靜，保持中捨的心態。你擁有的中捨越多，滿足感就越強。一旦你有了滿足感，就不需要或期望任何人的東西。

所以一切都回到我們自己身上，我們必須通過佛法來提升自己，讓自己變得平靜、快樂。一旦你變得平靜、快樂，你就不需要任何人的東西，也不會期望任何人的東西，無論別人對你怎樣，你都能接受他們。你可以把他們看作不同類型的食物。人就像水果，有的是芒果，有的是香蕉，有的是蘋果；你無法改變他們。你所要做的就是接受他們。他們就是他們。你所要做的就是與他們相處。

我總是說，秘訣在於正念。如果你有正念，你可以使自己的心靜下來，保持中捨的心態。然後，如果你有中捨的心態，你將會對他人的成功充滿慈愛、慈悲和喜悅。

所以，試著提升自己，不要試圖改變他人。這幾乎是不可能的。改變自己。一旦你改變了自己，你就能接受任何事情。

<<How to generate more compassion and forgiveness>>

Devotee: could you give some advice of how to generate more compassion and forgiveness within ourselves?

Ajahn Suchart: You have to happy in yourself. Once you are happy, you don't need anything from anybody. You can then be nice and can be compassionate to everybody. But if you are unhappy within yourself, then you will seek happiness from any people. If you don't get happiness , you get madness from other people, then you get angry. So try to develop a lot of meditation, to get your mind to become calm, peaceful and have equanimity. The more equanimity you have, the more contentment you have. When you have contentment, you don't need or expect anything from anybody.

So it always come back to ourselves, we have to develop ourselves with Dhamma, teaching of the Buddha, to become calm, peaceful and happy. Once you become calm, peaceful and happy, you don't need anything from anybody, you don't expect anything from anybody, you can take anything from anybody. They can bully you or be nice to you , whatever. You look at them like looking at different types of food. People are like fruits, some are mangoes, some are bananas,  some are apples; you can't change them. All you have to do is to accept them. They are what they are. All you have to do is to deal with them

I always say, the secret is mindfulness. If you have mindfulness, you can make your mind calm and have equanimity. Then if you have equanimity, you will have loving kindness and compassion  and sympathetic joy towards other people’s success

So try to develop yourself, don’t try to change other people. It is almost impossible. Change yourself. Once you change yourself, you can take anything

《Iddhipāda 》

Iddhipāda is the mental faculty which gives you to strength to succeed, to do whatever you want to do; without this, it is not easy for you to succeed. Whether it is worldly matters or Dhamma, it is the same.  You have to have these four qualities: chanda,viriya.citta,vīmaṃsā.

chanda means, you have to interested and enjoy what you do. If you have to succeed in Dhamma, you have to enjoy. Like the Dhamma, enjoy practicing the Dhamma. 

Because once you enjoy, you will have effort coming naturally. Then you will do the practice.

And then your mind will only think of Dhamma, nothing else. This is called citta, concentrate on practice Dhamma only.

vīmaṃsā is also thinking, but thinking about Dhamma, but not thinking about other things.

Actually citta can mean mindfulness, vīmaṃsā  means wisdom.

So you need these qualities, in order to succeed in what you embark on.

You want to be a professor? you have to enjoy studying , then you will have the effort to study and graduate. The mind will only think about finishing the degree, but not be sidetracked by other things. And your mind will only be thinking about how to achieve or improve your study, your grade , and so forth.

You need these four qualities to succeed on whatever you want to 

If You dont have them, you have to cultivate them.

If you have them, you don't need to.

The reason you come into this room is because you enjoy, you like coming to this room. If you don't like, you will find it difficult, you will find excuses.

First you have to like what you do. You like to practice Dhamma and meditation. So you will find places where they will teach you meditation. When you enjoy these things you do, if you don't enjoy, you will give up sooner or later. If you enjoy , you will find it easy to put in effort. You don't need to fight or push yourself. It will come quite naturally.

And you will only concentrate on the Dhamma, thinking about the Dhamma. How to improve your practice, what are the hindrances which obstruct your practice, this is vīmaṃsā, using investigation to assist your practice, to improve , to push you forward. You are not doing good enough, because you are practicing at home. Maybe you should go to the monastery, this is using the thought to advance the practice, this is vīmaṃsā.

Citta means you only have one thing in mind, that is meditation, you don't want to do anything else. You are not thinking about going to movies or socializing. You only think about meditaiton. 

So if you have these four qualities, it will push you to achieve whatever you want to achieve.

----Ajahn Suchart

《Iddhipāda 神足》

Iddhipāda (神足)是一種心理的能力，賦予你成功的力量，使你能夠做任何想做的事情；沒有這一點，就不容易成功。無論是世俗事務還是法，都是一樣的。你必須具備這四種品質：chanda(欲)、viriya(勤)、citta(心)、vīmaṃsā(觀/考察)。

chanda (欲)意味著你必須對自己所做的事情感興趣並享受它。如果你想在法上成功，你必須享受它。就像修行法那樣，要享受修行。

因為一旦你享受，你的努力會自然而然地出現。然後你會修行。

這樣你的心思只會專注於法，沒有其他。這叫做 citta，專注於修行法。

vīmaṃsā 也是思考，但是思考法，而不是其他事情。

實際上，citta 可以指正念，vīmaṃsā 則意味著智慧。

因此，你需要這些品質，才能在你開始的事情上取得成功。
你想成為教授？你必須享受學習，這樣你才會有努力學習和畢業的動力。心思只會想著完成學位，而不會被其他事情分心。你的心思只會考慮如何達成或改善你的學習、成績等等。

你需要這四種品質來成功於你想要的任何事情。

如果你沒有它們，你必須培養它們。
如果你有它們，就不需要。
你進入這個房間的原因是因為你享受，你喜歡來這個房間。如果你不喜歡，你會覺得困難，會找藉口。

首先，你必須喜歡你所做的事情。你喜歡修行法和冥想。所以你會找到教你冥想的地方。當你享受你所做的事情時，如果你不享受，遲早會放棄。如果你享受，你會發現更容易可以付出努力。你不需要強迫自己，它會自然而然地來。

你只會專注於法，思考法。如何改善你的修行，哪些障礙阻礙你的修行，這就是 vīmaṃsā，利用考察來幫助你的修行，改善，推動你向前。你做得不夠好，因為你在家修行。也許你應該去寺廟，這就是利用思考來促進修行，這就是 vīmaṃsā。

citta 意味著你心中只專注一件事，那就是冥想，你不想做其他任何事情。你不會想到去看電影或社交。你只會想到冥想。

因此，如果你擁有這四種品質，將會推動你達成任何想要達成的目標。

----阿姜蘇查

<Be a listener more>

Devotee: I will lose the calmness when I speak and engage with others

Ajahn Suchart: be mindful listening, don't try to respond. Be a listener more than a speaker. Only speak when you really need to or have to

<更多地成為傾聽者>

信徒：當我與他人交談時，我會失去內心的平靜。

阿姜蘇查：正念地傾聽，不要急於回應。要多做傾聽者，而不是說話者。只有在你真的需要或必須說話時，才開口。 

<advise Happy people to nibanna? >

Devotee： Dear Ajahn, if someone is successful and have a very happy life, how could we advice him to incline to nibanna? Thank you 

Ajahn Suchart: Well , if they are happy and don't ask for your advice; then nothing you can do. Just leave them alone

《如何勸導快樂的人走向涅槃？》

信徒：尊敬的阿姜，如果某人非常成功，擁有非常快樂的生活，我們該如何建議他傾向於涅槃？謝謝。

阿姜蘇查特：嗯，如果他們很快樂且不尋求你的建議，那麼你無能為力。就讓他們保持這樣吧。

When your mindfulness becomes weakened, your panic and fear can return

next time you should use wisdom: your body is temporary, if anything that gonna happen to the body then it happens. Because you cannot control your body, it is anatta . Try to use wisdom when you face these dangerous situation

Because once you use wisdom, you will have no fear permanently, you have no panic permanently 

With mindfulness, you might still have panic. If your mindfulness is not strong , you can still have panic and fear 

understand? Look at your body, it is anicca , dukkha and anatta ; and let it be. Let it die, if something gonna hurt it , then let it be. You cannot avoid or escape. You have to accept it

當你的正念變弱，你的恐懼就可以回歸

下次你應該運用智慧：你的身體是暫時的，如果身體會發生什麼事，那就讓它發生。因為你無法控制你的身體，它是無我的。當你面對這些危險情況時，試著運用智慧。

因為一旦你運用智慧，你將永久不再有恐懼，也永久不會有恐慌。

有了正念，你可能仍然會感到恐慌。如果你的正念不夠強，你仍然會感到恐慌和害怕。

明白了嗎？看看你的身體，它是無常的、苦的和無我的；就讓它這樣吧。讓它死去，如果有什麼會傷害它的，就讓它發生。你無法避免或逃避。你必須接受它。

--Ajahn Suchart

《Dreams》

when you go to sleep, the mind still function

It uses memories to create dreams for it to experience

good memories or bad memories

Good memories was produced by good kamma.

Bad memories was produced by bad kamma

whichever one is stronger-- if your bad kamma is stronger, then you produce bad memories bad dreams

.....

If you have bad dreams, you are going to hell , becoming hungry ghost or scary ghost..

If you are still alive, and you keep having bad dreams; then it is a sign that you are going to the undesirable realm of existence.

If you have good dreams, then you are going to heaven

So if you have bad dreams, you had better do a lot more good kamma to counter your bad kamma

...

you can still keep the balance when you are still alive

But once you die, you cannot change

---Ajaan Suchart Abhijāto: Dhamma for the Asking 

《夢境》

當你入睡時，心仍在運作。
它利用記憶來創造夢境供其體驗，
好的記憶或壞的記憶。
好的記憶是由善業產生的，
壞的記憶則是由惡業產生的。

哪一種更強烈？——如果你的惡業更強，那麼你就會產生壞的記憶和壞的夢。
.....
如果你經常做惡夢，你將會下地獄，成為餓鬼或可怕的鬼魂。

如果你仍然活著，卻不斷做惡夢，那麼這是你將進入惡道的徵兆。
如果你做好的夢，那麼你將會上天堂。
所以如果你發惡夢，最好多做善業來抵消你的惡業。
...

當你活著的時候，你仍然可以保持平衡，但一旦你死去，就無法改變了。

---阿姜·蘇查

《A strem-enterer has let go of the body》

Devotee : I was suffering because I have attachment to body, if someone is sotapanna, they dont have self view..

Ajahn Suchart: They have no attachement, because they know that they cannot control the body completely. When the body wants to get old get sick get die, he cannot stop the body from them. So he accepts this and prepare his mind to let it happen. So when he let it happens ,his dukkha doesn't appear. Dukkha appears only when one does not want the body to get old , get sick and get die ; but once he accepts this then there's no craving for this body. So he has no dukkha. 

He sees the body as impermanent , and also a natural process, like nobody can control this body. No self in the body. So it is futile trying to control or stop your body from getting old , getting sick and getting die. It only causes your mind to be stressful

Devotee: Then a sotapanna won't have dukkha in his life?

Ajahn Suchart: as far as the body is concerned. But he still has dukkha for other things. He still has sexual desire. So whenever he sees a good looking person, he can still have sexual desire for the person. Once this sexual desire arises, the mind becomes agitated and restless. 

So he has to contemplate on asubha , see the other unpleasant parts of the body. So this can solve the sexual desire

Then after this they still have problems of their minds. He wants to control his mind to be peaceful and happy all the time; but after investigating, he finds that his mind is still not stable, keep changing; it still comes under the three characteristics of existence; so he learns to accept the changing nature of the mind. After that, he has no more Dukkha

The three objects you have to due with, is first the body, then the feeling, then the mental states. Once you understood these three objects, he will give up the effort of trying to control them; and let them be. The body get old get sick and die. That the feeling changes from good to bad , to neutral. Same way with the mind. Then you will have no suffering with anything , with anyone , or with himself, his emotions, his feelings , and his body.

Devotee: does that mean sotapanna can still be angry?

Ajahn Suchart: Yes, yes, yes. The only person who won't get angry is the arahant. The other three can still become angry, because they still have cravings or attachement for something. When you don't get what you want, you can get angry, right?

If you still have want, you can get angry. But if you no longer have any wants, you won't get angry.

So stop your desire, your wanting. Develop equanimity through meditation. Then you have contentment. Once you have contentment, you can stop all your cravings and desire. Studying alone is not good enough, you have to study meditation towards equanimity. Then you can use wisdom to teach this mind to contentment all the time; by letting go of the body, the feeling and the mental states. 

By now you still cannot let go, you still want to control your body, your feeling, your mental states; when you can't control ,you start to have dukkha .

And the body doesn't mean only your body, also another body's bodies, their body will also die. Like your collegue, friends... you have to accept it, you can't stop them from dying. 

《一位初果聖者已放下身體》

信徒：我因為對身體的執著而痛苦，如果有人是初果，他們就不會有自我的見解。

阿贊蘇查特：他們沒有執著，因為他們知道自己無法完全控制身體。當身體想要變老、得病、死亡時，他無法阻止這些事情發生。因此，他接受這一點，並準備好心靈讓這一切發生。當他讓這一切發生時，他的痛苦就不會出現。痛苦只有在一個人不想讓身體變老、得病和死亡時才會出現；但一旦他接受這一點，就不會對這個身體產生渴望。因此，他沒有痛苦。

他看到身體是無常的，也是自然的過程，沒有人可以控制這個身體。因此，試圖控制或阻止身體變老、得病和死亡是徒勞的。這只會使他的心靈感到壓力。

信徒：那麼初果聖者的生活中就不會有痛苦了？

阿贊蘇查特：就身體而言是這樣。但他仍然會因其他事情而感到痛苦。他仍然有性欲。因此，每當他看到一個好看的人，他仍然會對那個人產生性欲。一旦這種性欲產生，心靈就會變得不安和煩躁。

所以他必須思維不淨，看看身體的其他不愉快的部分。這樣可以解決性欲。

在此之後，他仍然會面臨心靈的問題。他想要控制自己的心始終保持平靜和快樂；但在考察後，他發現自己的心仍然是不穩定，持續改變的；仍然受到存在的三相的影響；因此，他學會接受心的變化本質。之後，他再沒有痛苦。

你必須處理的三個對象是：首先是身體，然後是感受，最後是心的狀態。一旦你理解這三個對象，你就會放棄努力去控制它們；讓它們自然存在。身體會變老、得病和死亡。感受則會從好變壞，然後變為中捨。心也是如此。那麼你就不會對任何事情、任何人，或是對自己、情緒、感受和身體感到痛苦了。

信徒：這是否意味著初果聖者仍然可以生氣？

阿贊蘇查特：是的，是的，只有阿羅漢不會生氣。其他三類聖者仍然會生氣，因為他們仍然對某些事情有渴望或依附。當你得不到想要的東西時，你會生氣，對吧？如果你仍然有渴望，你就會生氣。但如果你不再有任何渴望，你就不會生氣。

所以要停止你的渴望。發展中捨心，透過禪修。然後你就會有知足。一旦你有了知足，你就可以停止所有的渴望。僅僅學習是不夠的，你必須學習冥想以達到中立。然後你可以利用智慧來教導這個心保持知足；通過放下身體、感受和心智狀態。

到現在你仍然無法放下，你仍想控制你的身體、感受和心智狀態；當你無法控制時，你就開始感到痛苦。

而身體並不僅僅是你的身體，還包括其他人的身體，他們的身體也會死亡。就像你的同事、朋友……你必須接受這一點，你無法阻止他們死亡。

如果有人說，他的教法可以讓你陞官發財，可以讓你沒有病痛以及長壽，這樣不是佛法僧三寶。

三寶只教導關於「苦與苦的熄滅」。

三寶教導「業報」，教導相信「善惡因果」以及「去惡行善」，更教導要斷除「貪嗔痴」。

這才是三寶—佛法僧的教導。

If someone says that their teachings can help you get promoted, become wealthy, be free from illness, and live a long life, then that is not  the teaching of Triple Gem.

The Triple Gem only teaches about "suffering and the cessation of suffering."

It teaches about "kamma," encourages belief in "the law of cause and effect regarding good and evil," advocates "overcoming unwholesomeness and doing good," and further instructs on eliminating "greed, hatred, and delusion."

This is the true teaching of the Triple Gem—Buddha, Dhamma, and Sangha.

---Ajaan Suchart Abhijāto: Dhamma for the Asking

https://www.facebook.com/AjahnSuchartAbhijato/videos/1197541607312437/?__cft__[0]=AZWipJze2AOIuCA0_wORAxY68ZROSaxb4_LVdldgI5_kXPdnB2RJOgWxjMpBS64qNNrD2qeohdg937G76WoRVSwAA0QxOY7MM3B0xyNXijI9_CF1M9EHuo6iAe2iUQ6OdaNzYLDm8BQ1CK5p38U9s5DtJWdUBpSr-NL1jGM2DdxpNYRM3DZwMJ4JLdLkP5e0XCQ3Feb0LaH1HTCxaS1OoyOR&__tn__=%2CO-R

《Domestic violence》

Devotee: (describing situation..)How to deal with domestic violence?

Ajahn Suchart: Divorce.

If living together is harmful, not peaceful

Then you should divorce, better to live alone

《家庭暴力》

信徒：（描述情況……）如何處理家庭暴力？

阿贊蘇查特：離婚。

如果同住是有害的，不平靜的，

那麼你應該離婚，獨自生活會更好。

《How to be patient?》

Devotee: How to develop Khanti/ patience?

Ajahn Suchart: You need to develop the forth Jhana to have khanti, to have equanimity.

Once you have equanimity, you heart does not react to anything, your mind let everything happens.

Khanti arises from eliminating impatience--you want something. So if you can stop your wanting, you don't need to use Khanti, you can tolerate anything. So you need equanimity. Equanimity is another word for Khanti

Devotee: So is there anything more we can do apart from using forth jhana?

Ajahn Suchart: If you can use wisdom, then use wisdom. Everything is anicca, dukkha and anatta; you cannot stop or force things to happen; so let things happen by themselves, or disappear by themselves. Then you can have patience, khanti or endurance

《如何培養忍辱？》

信徒：如何發展忍辱（Khanti）？

阿贊蘇查特：你需要發展第四禪來擁有忍辱，擁有中捨。一旦你有了中捨，你的心就不會對任何事情反應，你的心會讓一切自然而然地發生。

忍辱源於消除不耐煩——你想要某樣東西。如果你能停止你的渴望，那麼你就不需要’使用忍辱‘，你可以忍耐任何事情。因此，你需要中捨。中捨就是忍辱的另一種說法。

信徒：那麼，除了使用第四禪，還有其他方法嗎？

阿贊蘇查特：如果你能運用智慧，那就使用智慧。所有事物都是無常（anicca）、苦（dukkha）和無我（anatta）；你無法阻止或強迫事情發生；所以讓事情自然而然地發生或消失。這樣你就能擁有忍辱、耐心。

《wisdom developing samadhi》

Devotee: (asking wisdom developing samadhi)

Ajahn Suchart: this is the special case, not the general case. Sometimes you meditate, your mind becomes agitated by some issues. Maybe worry about financial loss or losing your job; so you cannot concentrate on your meditation, watching your breath. So in order for you to calm down, be able to meditate, you may need to use wisdom to solve the problem bothering you, which is your job.

By studying the nature of your job as anicca, dukkha and anatta

anicca that is not certain. Whether you can have your job is not always

anatta is that you cannot control your job, 

it's causing you dukkha because you want to keep your job, but you are not sure whether you can keep it or not

so see the anicca, dukkha and anatta of your job; there is nothing you can do

If you gonna lose your job, you gonna lose your job

If you gonna keep your job, you gonna keep your job. 

When you can come to this fact, you can then calm down. And accept what gonna happen. It is not your position to keep the job or to lose your job; it is not for you to do. 

For you is to accept either one, whether you have or you dont have.

Once you can come to this decision or solution, your mind can then stop worrying about this issue, you can then come back and concentrate on your meditation

This is wisdom developing samdhi, using knoledge to calm down your mind. When it is becoming restless, agitated or stressful; but you cannot use mantra, the breath or buddho to calm it down. But you have to use knowledge to deal with this issue, which is the three characteristics of existence

It's just another way to calm your mind. Sometimes mindfulness is not strong enough to calm your mind down, then you have to use wisdom if you know how to use them

《透過智慧發展定力》

信徒：（詢問智慧發展定力）

阿贊蘇查特：這是一個特殊的情況，而不是一般情況。有時你在打坐時，心因某些問題而變得煩躁。也許是擔心經濟損失或失去工作；因此你無法專注於冥想，無法專心觀察呼吸。因此，為了讓自己平靜下來，能夠冥想，你可能需要運用智慧來解決困擾你的問題，也就是你的工作。

通過研究你的工作本質，理解無常（anicca）、苦（dukkha）和無我（anatta）：

無常意味著不確定。你是否能保住這份工作並不總是確定的。

無我意味著你無法控制你的工作，

這會造成你的苦，因為你想保住工作，但你不確定是否能保住。

因此，看到你工作的無常、苦和無我；你無能為力。
如果你將失去工作，那麼你就是會失去工作。
如果你能保住工作，那麼你就是能保住工作。

當你接受這個事實時，你就能平靜下來，接受將要發生的事情。這不是你能決定保住工作或失去工作；這不在你的掌控之中。

對你而言，就是接受這兩種情況，無論你是否擁有。

一旦你能做出這個決定或解決方案，你的心就能停止擔心這個問題，然後你可以回到專心冥想。

這就是以智慧發展定力，利用知識來平靜你的心。當心變得不安、煩躁或有壓力時；但你無法用咒語、呼吸或“buddho”來平靜它。你必須用知識來處理這個問題，也就是三相。

這只是平靜心靈的另一種方法。有時正念不足以平靜你的心，那麼你就必須運用智慧，如果你知道如何使用它們。

《Nibanna and the knowing element》

Monk :so i think some people are sometimes confused about the difference between nibanna dattu and the the knowing element ; are they the same thing or are they different?

Ajahn Suchart: this is it is the knowing element that has achieved nibanna by purification ;by getting rid of the three the defilements of greed, hatred and delusion through the practice of sila samadhi and panna

see we all have the mind which is called 'the knowing element' ;

but for us all we still have delusion in this element; which causes us to have greed and hatred; which caused us to go after things ; which caused us to take rebirth because of our  greed, our cravings for things ; but when someone like the buddha who through his own wisdom discover this truth that the mind can be purified and can be happy and doesn't have to take rebirth anymore.

so this is what the buddha, when he was practicing. he had to find out by himself because no one in this world know how to do it, so the he purifies his knowing element; and he called this knowing element nibanna , purified mind.

monk: And nibanna element is the purified knowing element with no ignorance?

Ajahn Suchart: yeah, no rebirth, it doesn't take any rebirth anymore in the three realms of existence or samsara

from:

https://www.youtube.com/watch?v=zj8G2mRMsRc

《涅槃與知元素》

僧侶：我認為有些人有時對涅槃元素與知元素之間的區別感到困惑；它們是同一回事還是不同的東西？

阿贊蘇查特：這就是知元素，通過淨化而實現涅槃；通過修行戒、定、慧，擺脫貪、嗔、癡這三種煩惱。

我們每個人都有一個被稱為「知元素」的心；但對於我們所有人來說，這個元素中仍然存在著無明，這使我們產生貪欲和嗔恨，驅使我們追求事物，因而因貪欲而再度投生；而像佛陀這樣的人，通過自己的智慧發現這個真相，即心可以被淨化，並且可以快樂，無需再度投生。

所以這就是佛陀在修行時所做的。他必須自己去發現，因為這個世界上沒有其他人知道如何做到這一點，因此他淨化了他的知元素；他稱這個知元素為涅槃，淨化了的心。

僧侶：那麼，涅槃元素是沒有無明，已被淨化的知元素嗎？

阿贊蘇查特：對，沒有再生，它不再在三界或輪迴中投生。

from :

https://www.youtube.com/watch?v=zj8G2mRMsRc

《Ajahn Mun seeing past buddhas?》

Ajahn Mun just happened to be an Arahant with psychic power which he has ability to connect with other Spiritual Beings.

And the Buddha is just another spiritual being, the difference is that he doesn't take birth like us that's all . we Are Spiritual being , but we still take birth because we have defilement that keep pushing us to go take a new birth. But with the Buddha and all the arahant, they cut off this defilement they they eliminate this defilements ; so there's no Force to push them to take rebirth again. But they still exist in spiritual world. So if they want to connect with another spiritual being, they can do it when they both have psychic powers 

---Ajahn Suchart 

<47:40

https://www.youtube.com/watch?v=jAE2uzgb2PU

《阿姜曼看到過去的佛陀？》

阿姜曼恰好是一位具備神通的阿羅漢，他有能力與其他靈性存在連結。
佛陀也是一種靈性存在，唯一的不同在於他不會像我們一樣轉世而已。我們是靈性存在，但仍然會轉世，因為我們有煩惱驅使我們去接受新的生命。而佛陀和所有的阿羅漢則斷除了這些煩惱，消除了這些煩惱，因此沒有力量推動他們再次轉世。但他們仍然存在於靈性世界中。因此，如果他們想要與其他靈性存在連結，他們可以在雙方都有神通的情況下做到這一點。

--- 阿贊蘇查特

《Just one drink!》

Devotee:What's wrong with a glass of wine? you know, I am not getting drunk.

Ajahn Suchart: well. What's wrong with one glass of wine, is that it will lead to more glasses of wine

That's why you have alcoholic synonymous right?

That is because you start with just one drink. Because one drink will lead to the second , the third and fourth; and eventually come to addiction.

So be safe is just not to touch it alone. Because you never know when to stop once you start to take one drink. And you say, ' oh, one drink nevermind. But then another drink will be ok also'

《就一杯酒！》

信徒：喝一杯葡萄酒有什麼問題？你知道，我才不會醉呢。

阿贊蘇查：嗯，喝一杯酒的問題在於，它會導致更多杯的酒。

這就是為什麼你會有酒精成癮的問題，對吧？

因為你是從一杯開始的。一杯會導致第二杯、第三杯和第四杯；最終會導致上癮。

所以，最安全的方式就是完全不碰它。因為一旦你開始喝一杯，你永遠不知道何時才能停下來。你會說，「哦，一杯酒沒關係。但再來一杯也可以。」

《八戒》

當我們受持八戒時，我們考慮去戒除感官享受。

我們不能在中午過後吃東西。我們是為了生存而吃，而不是為了吃而活。
如果我們是為了吃而活，那麼我們就是在追求吃的快樂。

但我們是為了生存而吃，為了維持身體。
我們吃是為了生活，我們不需要吃太多，可以在中午之前進食；這對身體來說已經足夠了。

我們之所以戒除飲食，是因為希望能在下午和晚上把時間拿來修行冥想；以發展正念和正定。

這就來到了第三條聖道，我們必須戒除殺生、偷竊和性行為，
還有禁止說謊和飲酒，
以及禁止在中午後進食，
戒除所有類型的娛樂，如看電影、跳舞、出外到酒吧和餐廳；
我們必須待在家裡，以便能夠禪修和發展正念。

我們還應該避免過多的睡眠，因為我們希望有時間修行；但如果我們睡在舒適的床上，我們會睡得超過身體所需。通常，身體每晚只需要大約4-5小時的睡眠。但如果你睡在舒適的床上，當身體得到足夠的休息起來時，你可能還不想起床。你想繼續睡。因為我們有舒適的床可以睡。因此，為了防止自己過度睡眠，你必須睡在硬地上；這對身體來說不太舒適，但足以讓身體休息。所以在身體睡了4-5小時後，當你醒來時，你不想再繼續睡；因為這並不舒適。這樣我們才能起來修行冥想。

這就是正行和正語。

----阿贊蘇查特

欲了解更多有關八戒的信息，請訪問：
[八戒]

《The eight precepts》

When we take the eight precepts, we are considering abstaining from sensual pleasure.

We cannot eat after mid-day.  We eat to live, not live to eat

If we live to eat, we are living for the pleasure for eating

But we live to eat, we eat to survive, to keep the body 

And eat to live , we don't have to eat so much, we can eat before mid-day; that is good enough for the body

we refrain from eating, because we would like to use the time in the afternoon and at night for meditation practice; to develop right mindfulness and right concentration

so this come to the third path, we have to abstain from killing, stealing, sexual activity

and also restrain from lying , drinking alcohol

and restrain from eating after mid-day

abstaining from all types of entertainments, like go watching movies, dancing, going outside to pub and restaurant; 

we have to strive to stay at home, so we can practice meditation and develop mindfulness

we also shouldn't sleep too much, because we want the time to spend for practice; but if we sleep in comfortable bed, we will sleep more than the body need. Normally the body only needs to sleep about 4-5 hours a night. But if you sleep on a comfortable bed, after the body have enough rest and get up, you don't want to get up yet. You want to continue on sleeping . Because we have a comfortable bed to sleep. So in order to prevent yourself over over sleeping , you have to sleep on hard floor; which is not so comfortable for the body, but it suffices for the body to rest. So after the body has slept for 4-5 hours, when you wake up, you don't want to continue to sleep; because it is not comfortable. So that we can get up for meditation practice

So this is right action and right speech.

----Ajahn Suchart

<42:22:

https://www.facebook.com/Abhijato/videos/647365424371288

‘’The more and higher level of Dhamma you practise, the more content you’ll be.”

Nuns (bhikkhunı), even if they have attained enlightenment, have to pay respect to monks (bhikkhu) including very junior ones, but not to novices (sāmaṇera). They only have to pay respect to monks and anyone above.

The higher level of Dhamma one has attained, the less self-conceit there should be. Self-conceit doesn’t increase with the level of Dhamma. Conceit has an inverse relation to the level of Dhamma achieved. Those who have become enlightened will not be against anything that the Buddha taught or told to perform or practise. A real practice is to lessen the sense of self. The higher level of Dhamma you practise, the less sense of self-conceit and self-importance you’ll have, to the extent that they are completely gone.

This very self-conceit is the cause of discontent and suffering (dukkha). When somebody doesn’t act according to your liking, you’ll get unhappy— just as when you’re a boss but being treated as a janitor. But if you don’t react, and instead think that it’s their issue. It’s their own shortcoming to see you that way—not being wise enough or able to notice the difference—and there’s nothing you can do. It doesn’t even matter if they see you as a servant, because it is their opinion, their perception. But you know in your heart what and who you are.

Whatever and whoever you are doesn’t mean that others will also have to notice and agree with it. However they see you, you’ll still be who you are. The more and higher level of Dhamma you practise, the more content you’ll be. You won’t long for others to treat you in certain ways. When you reach the highest level of Dhamma, there won’t be any craving and desire for anything at all.

I heard that Mae-chee Kaew had such a high level of Dhamma, but she would pay respect to any monks who visited her, no matter how junior they might be. She would pay respect to them due to the worldly conventions—lay people have to pay respect to monks. You have to be alert and able to discern that there is supposed reality (sammutti) and transcendental truth (vimutti) in this world, i.e., transcendence vs. conventions.

Luangta Mahā Boowa once wrote in the biography of Luangpu Mun about his answer to a heavenly-being’s question concerning sitting arrangement when monks, including those enlightened ones, meet. How do they sit? There were two ways according to Luangpu Mun’s answer.

In a transcendental sense, no one is superior nor inferior to one another. Whoever comes first, just sits in the front. They can sit wherever they want. In a conventional sense, they will have to sit in the order of their number of years in robes (vassa). Even if they’re enlightened, they can’t sit in front of an unenlightened but more senior monk. So it is the same with going on alms round. The more senior but unenlightened monks will be ahead of and lead those more junior but enlightened ones. It is not a concern as the enlightened monks will be able to discern and understand the difference between conventions and transcendence.

It is all a matter of your heart and mind. Nobody might know who or what you are. No matter how many years you have been ordained, you still have to act according to the conventions. It is the same in the case of any child and their parents. Some children are higher than their parents in terms of merit and mind level, but they don’t hold on to the idea that they are wiser or better. They still pay respect to their parents and anyone more senior, even with their superior knowledge and abilities, which are a different matter.

People these days tend to be self-conceited. When they gain prestige, they suddenly see little significance in their parents—all because of their delusion. But those with wisdom, such as His Majesty the King, when he was with his mother in private, he would still pay respect to her as his mother. But when he was in public, being on his throne, the King’s Mother would have to sit below him. There are many levels of conventions. It is one thing in public and one thing at home or in private. You have to act appropriately, or in line, with the culture and traditions. It is not a big deal; it is as if you’re acting. You might have to play a lead role in one and a villain in another; you just have to act according to the script. It is only acting. So as long as you don’t get attached to your role, there won’t be any problem. You can plan any role—a beggar, a servant, or a millionaire. It all depends on their request and decision as long as they pay you.

You’re basically an employee. So whatever they hire you to do, then just do it. This is what it means to be detached, but still aware of where you stand, in terms of ranking, and what is virtuous or not, in terms of action. When you are in a situation and have to follow certain procedures, then just do it. Don’t think that you are more special than others and need to be treated differently. If they don’t know who you are, how can they treat you properly? Some people mistreat you out of their own ignorance, but they apologise to you once they’ve found out.

There’s no need for you to hold grudges at all, bearing in mind that it’s just how it is with worldly matters. Praise and gossip are everywhere, so you have to be ready to accept and live with anything—be it contempt or praise, welcome or indifference. You can even be left to take care of everything yourself. If you don’t expect anything from anyone, then there is no problem.

By Ajaan Suchart Abhijāto

www.phrasuchart.com

Youtube: Dhamma in English

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

修習的法越高，內心滿足感越強

—— 阿姜蘇查開示

比丘尼即便已達到證悟，仍需尊敬比丘，包括非常初學的比丘，但不需要對沙彌表示敬意。她們只需對比丘及任何地位更高的人表示敬意。

一個人達到的法的層次越高，我慢心就應該越少。我慢不會隨著法的層次而增加。驕傲與所達到的法的層次呈反比。那些已經證悟的人不會反對佛陀所教導或告訴他們去做的任何事情。真正的修行是減少自我的感覺。

你修習的法越高，我慢和自我重要感就會越少，直到這些感覺完全消失。

這種自我驕傲正是不滿和痛苦的根源。

當有人不按照你的心意行事時，你會感到不快——就像當你是一位老闆卻被當作清潔工一樣。但如果你不反應，而是認為那是他們的問題。那是他們的短處，無法明智地看待你，或者無法注意到差異——你無能為力。他們即使把你視為僕人也無所謂，因為那是他們的看法、他們的認知。但你心中知道你是什麼與誰。

無論你是什麼或誰，並不意味著其他人也必須注意到並同意。無論他們怎麼看你，你仍然會是你自己。

你修習的法越高，內心的滿足感就越強。你不會渴望他人以某種方式對待你。

當你達到法的最高層次時，你對任何事物都不會有渴望和欲求。

我聽說梅姊喬 (Maechee Kaew) 修行的法如此高深，但她仍會對任何拜訪她的比丘表示敬意，無論他們的地位多麼初學。她之所以向他們表示敬意，是因為世俗的慣例——在家人必須對比丘表示敬意。你必須保持警覺，能夠辨別這個世界上所謂的現 (sammutti) 和超越的真理 (vimutti)，即超越與慣例之間的差異。

隆達瑪哈布瓦曾在隆普曼的傳記中寫到他對天人提問的回答，關於比丘 (包括那些證悟者) 相遇時的坐位安排。他們該如何坐？根據隆普曼的回答，有兩種方式。

在超越的意義上，沒有人比誰更高或更低。

誰先來，誰就坐在前面。他們可以隨意坐在任何地方。在慣例的意義上，他們必須按照出家年資 (vassa) 來坐。即使他們已經證悟，也不能坐在一位未證悟但年長的比丘面前。所以在乞食時也是如此。年長但未證悟的比丘將在前面，帶領那些較年輕但已證悟的比丘。這並不重要，因為證悟的比丘能夠辨別並理解慣例和超越之間的差異。

這一切都是心與意的問題。沒有人可能知道你是誰或是什麼。無論你受戒多少年，你仍然必須遵循慣例。在任何孩子與其父母的關係中也是如此。有些孩子在功德和心智層次上高於父母，但他們不會堅持自己更聰明或更好。

他們仍然對父母及任何年長者表示敬意，即使他們擁有更高的知識和能力，這是另一回事。

如今的人們往往自我驕傲。當他們獲得名聲時，便突然覺得父母微不足道——這全是因為他們的妄想。

但那些有智慧的人，例如國王陛下，與母親私下相處時，仍會對她表示敬意。但在公開場合，坐在王位上的時候，國王的母親則必須坐在他下面。世俗的慣例有許多層次。在公共場合與在家或私下是兩回事。你必須適當地行動，與文化和傳統保持一致。這並不算什麼大事，就像在演戲一樣。你可能在一個場合中扮演主角，而在另一個場合中則扮演反派；你只需按照劇本行事。這只是演戲。因此，只要你不對自己的角色產生執著，就不會有任何問題。你可以計劃任何角色——乞丐、僕人或百萬富翁。這一切都取決於他們的要求和決定，只要他們付你報酬。

你基本上是一名僱員。因此，無論他們雇你做什麼，你就去做。這就是所謂的「不執著」，但仍然意識到自己的地位，在行為上分辨什麼是善行，什麼不是。當你身處某種情況，必須遵循特定程序時，那就去做。不要認為自己比他人特殊，需要被以不同的方式對待。如果他們不知道你是誰，怎麼能正確對待你？

有些人因為自己的無知而對你不好，但一旦他們發現了，會向你道歉。

你完全不需要心懷怨恨，記住這只是世俗事務的本質。讚美和流言無處不在，因此你必須準備接受並與任何事物共處——無論是輕視還是讚美、歡迎還是冷漠。你甚至可能被留給自己照顧一切。如果你不期望任何人給予你什麼，那麼就不會有問題。

—— 阿姜蘇查阿彼查托

翻譯cred. to 香港南傳佛教資訊中心

《知元素》

當四大元素無法再相互結合時，它們會分開。但心並不會隨著身體而死亡，心是知的元素，它不會分解。

就像其他四大元素一樣，它們也不會分解。水元素、土元素、火元素、風元素。它們不會分解，只會結合在一起形成我們的身體，就像現在我們擁有的這具身體，它是由四大元素組成的。

但有一天，這四大元素必須分開。它們分開後，這具身體將消失，回歸於土。

土元素回歸於土元素

風元素回歸於風元素

水元素回歸於水元素

火元素回歸於火元素

然後，知的元素必須與身體和其他元素分開。但如果知的元素仍然包含渴愛，對感官快樂的渴望；那麼這個知元素就必須去尋找一具新的身體；然後再次投生。

但如果知元素不再有任何渴望，那麼就沒有東西會推動這個知的元素再去接受新的身體。那麼這個知元素將永遠擺脫痛苦。因為它不再接受任何新的身體。

只要你還必須接受新的身體，你就會繼續遭受痛苦，因為新的身體最終會變老、生病，並再次死亡。

---阿姜·蘇查特

<57:39

https://www.facebook.com/Abhijato/videos/647365424371288 

<The knowing element>

When the four elements can no longer combine with each other, they separate. But the mind doesn’t die with the body, the mind is the knowing element that doesn’t break up.

Just like the other four elements ,they don’t break up either.

The water element, the earth element, the fire element, the wind element. They don’t break up, they only combine to make our body, like right now, we have this body, it is made up of the four elements.

But one day these four elements will have to separate. They separate, then this body will disappear, return to the earth.

The earth element returns to the earth element

The wind element returns to the wind element

The water element returns to the water element

The fire element returns to the fire element

The knowing element then have to separate from the body, from the other elements.

But if the knowing element still contains cravings, the desire for sensual pleasure; this knowing element then have to go look for a new body; then take rebirth again.

But if the knowing element no longer has any cravings, there will be nothing to push this knowing element to take up a new body again. Then this knowing element is free from suffering forever. Because it doesn’t take up any new body anymore.

As long as you still have to take up a new body, you will still have to suffer, because the new body will eventually get old, get sick and can die again.

---Ajahn Suchart

<57:39

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《布施啟動通往幸福的整個過程》

當你把錢花在慈善上時，你也在培養慈愛（metta），即愛心。因為當你幫助別人的時候，你就是在表現愛心。你希望讓更多的人快樂，而不想傷害他人。

因此，你會更容易遵守五戒，因為五戒是防止你傷害他人的行為。這樣他們就不會回來傷害你。根據業力法則，當你傷害他人時，他們會想要報復。

如果你不傷害他們，他們就不會傷害你；

如果你幫助他們，他們也會幫助你。

所以，遵守五戒對你來說會變得容易。

如果你實踐慈善；如果你慷慨，對他人友好和充滿愛心；那麼你會發現遵守戒律變得輕而易舉。因為你只是想幫助他人，而不想傷害他們。

但如果你不做慈善，想要一切都為自己而做；花錢卻只為自己，你就會變得自私；你不會在意自己的行為可能會傷害他人，只要這些行為能讓你快樂。

這就是反轉自私的修行；通過施捨（dana）、通過實踐慈善，你在消除自私，而自私正是造成惡業的根源。

當你自私時，你只想到自己；你不在乎自己的行為會對他人造成什麼影響。但如果你不自私，當你做某件事情時，你會小心翼翼，確保不會傷害他人；所以你自然會遵守戒律，無需特意去嘗試，因為你在做慈善。

這就是你首先要做的事情。當你還沒有能力遵守八戒並進行禪修時；因為要遵守八戒並進行禪修，你必須待在寺廟裡；你必須有堅強的心智來抵抗你的渴望。通過實踐慈善，遵守五戒；你會慢慢培養出更強的心智；然後你可能會覺得至少可以嘗試一天的持戒。因此，也許你會在每周的布薩日嘗試保持八戒。每週一天，並嘗試避免感官的活動，開始學習如何發展正念和禪修。

-------阿姜·蘇查特

<53:22

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《Charity starts the whole process towards happiness》

When you spend money on charity, you also develop metta, loving kindness.

Because when you help other people, you are having loving kindness.

You want to many people happy, you don’t want to hurt other people.

So it will be easy for you to keep the five precepts, because the five precepts are the actions to prevent you from hurting other people. So that they don’t come back to hurt you.

Because according to the law of kamma, when you hurt other people; they will want to hurt you back.

If you don’t hurt them, they don’t hurt you

If you help them, they help you

So it will be easy for you to keep the five precepts

If you practice the charity; if you are generous, you are kind and loving to other people ; then you will find it easy to keep the precepts. Because you just want to help other people, you don’t want to hurt other people.

But if you don’t do charity, you want to do everything for yourself ; spend money on yourself, you will become selfish; you wont mind how you may hurt other people through your actions, as long as they make you happy

So this is the practice of reversal of selfishness; by giving dana, by practicing charity, you are eliminating your selfishness, which is the cause of doing bad kamma.

When you are selfish, you only think of yourself ; you don’t care what your actions might affect other people. But if you are not selfish, you do something and you are careful, you want to make sure you don’t want to hurt other people; so you automatically have precepts, the sila , without having to try, because you do charity.

So this is what you first do. When you still are not able to keep the eight precepts and practice meditation yet; because in order for you to keep the eight precepts, and meditate , you have to stay in the temple; you have to have strong mind to resist your cravings. By practicing charity , keeping the five precepts; you will slowly develop your mind to be stronger; then you might feel like you can try at least one day away. So maybe you will try to keep the eight precepts at the observance day. One day a week ,and try to refrain from sensual activities, and start to learn how to develop mindfulness and meditate.

-------Ajahn Suchart

<53:22

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《在我們做了惡業之後……》

如果你做了很多惡業；例如殺生、偷竊、邪淫、說謊和飲酒；在身體死去之後，心將會去到四惡道：成為動物，像是狗或貓；或成為餓鬼；或成為可怕的鬼；還有就是進入地獄。

這取決於你所做的惡業。

如果你因無明而做惡業，你將會轉世為動物；

如果你因貪婪而做惡業，你將成為餓鬼；

如果你因恐懼而做惡業，你將成為可怕的鬼；

如果你因憤怒而做惡業，你將轉世到地獄。

在你在這些地方度過一段時間，直到你的惡業消耗殆盡後，你將再次轉世為人。然後你將再次做同樣的事情。

你將回來再次做更多的惡業，因為這是你的習慣。

當你做某件事情時，你累積了一個習慣；即使在你死去之後，身體死去，但心不會死去，心不會消失。它在償還了惡業之後，會回來轉世為人；並且仍然帶著壞習慣。

如果你曾經喝酒，你將會再回來繼續喝酒。如果你曾經說謊，你將會再說謊。如果你曾經邪淫，你將會再犯。

但你可以改變這些習慣，這取決於你所生活的環境。如果你出生在一個好家庭，他們沒有做任何惡業，他們將會教導你並防止你做惡業。如果你遵從，不抵抗；那麼你可以將壞習慣改變為好習慣。

但是如果你的習慣真的很頑固，那麼將會非常困難。如果這是個核心習慣，甚至你的父母也無法改變它。你的父母教你不要偷竊，但你卻還是喜歡偷竊，那麼改變這個壞習慣就會變得困難。

但是如果有一天你意識到，自己的壞習慣將會一次又一次地把你帶回這些惡道；例如當你接觸到佛陀的教導；你可能會相信並對佛陀產生信仰，然後開始改造自己；改變自己。然後你開始做善業，例如布施、做慈善、持戒；那麼你就能改變你的方向。當你死去時，你可以去到快樂的存在領域，例如天界。這些都是你所做的善業，比如做慈善、實踐慈心、悲心、喜心和捨心。然後你就會只做善業，避免做惡業。

但在現實中，不做惡業並不容易；你可能仍然會做惡業。但至少你要盡量抵抗。當你死去時，會有兩種業隨著你。你一定做過一些善業和惡業。因此，當你死去時，取決於你的惡業還是善業更強。如果你的惡業比你的善業強，那麼你還是會轉世到惡道。但是如果你的善業比你的惡業強，那麼你就會去到天堂。

----Ajahn Suchart

9-3-2025

<32:41

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《After we have done bad kamma..》

If you do a lot of bad kamma; like killing , stealing, committing adultery, lying , and drinking alocohol; after the body die, the mind will have to go to four places of undesirable existence: being an amimal, like being a dog or cat; or being a hungry ghost; or being a fearful ghost ; the last one is be in hell.

This depends on what the bad kamma you did.

If you do bad kamma due to your ignorance, you will be reborn as an animal

If you did bad kamma due to your greed, you will become a hungry ghost

If you did bad kamma through your fear, you will become a fearful ghost

If you did bad kamma due to your anger, you will be reborn in hell

.

And after you spend your time in these places, until your bad kamma expires. You will return and reborn into a human again. And you will be doing the same thing again.

You will come back and do more bad kamma again due to your habit. When you do something, you accumulate a habit; so even after you die, the body dies, but the mind doesn’t die, the mind doesn’t disappear. After it has paid for its bad kamma, it returns and reborn as a human; and still have a bad habit with it.

If you used to drink, you will come back and you will drink again.

If you used to lie, you will lie again.

If you used to commit adultery, you will do it again

But you can change these habits, depending on the environment you live in. If you are born in a good family, who doesn’t do any bad kamma, then they will teach you and prevent you from doing bad kamma. And if you obey ,you don’t resist; then you can change your bad habit into a good habit.

But if your habit is really die hard, then it will be really difficult. If it is a hardcore habit, even your parents cannot change it.

Your parents teach you not to steal, but you steal like to steal, for instance

Then it will be difficult for you to change this bad habit.

But if you realize one day that your bad habit will lead you to this undesirable realms of existence again and again ; like you come across the teaching of the buddha ; you might then believe and have faith on the buddha, and then start to reform yourself; change yourself. Then you start doing good kamma, like giving dana, doing charity work, keeping the precepts ; then you can change your direction. After you die, you can go to the happy realm of existence, like the deva realm. These are good kamma that you do, like doing charity work , practice loving kindness , compassion, empathetic joy, and equanimity. Then you will be doing just good kamma, and you will avoid doing bad kamma.

But in real terms, its not easy not to do bad kamma; you may still do bad kamma. But at least you try to resist as much as you can. But sometimes you may fail.

So when you die, there are two kamma with you. You must have done some good kamma and bad kamma. So when you die, it depends on whether your bad kamma or good kamma is stronger. If your bad kamma is stronger than your good kamma; then you will still be reborn in the undesirable realms of existence. But if your good kamma is stronger than your bad kamma , then you will go to heaven.

----Ajahn Suchart

9-3-2025

<32:41

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《對抗孤獨》

阿姜： “你來自印尼，有什麼問題嗎？”

居士： “沒有”。

阿姜： “你懂泰語嗎？”

居士： “不懂”。

阿姜： “那你為什麼坐在這裡呢？是因為你感到孤獨嗎？你一個人在這裡，感到孤獨。你想要靠近其他人。如果你想禪修，這樣是不好的。你應該通過停止想要和其他人呆在一起的渴望來對抗孤獨。因此，當你感到想要和其他人在一起時，你應該多禪修。

你應該使用正念來停止自己的思考。如果你能停止你的思緒，你就不會來到這裡（山上的法堂）。你會回到自己的地方，在那裡禪修，除非你想聽法。但是你必須理解你所聽的內容。如果你不理解，那麼來這裡坐著聽（泰語）是沒有意義的。最好是對抗你的渴望。你的渴望想讓你走出自己的地方，去見人，與人親近。當你獨自生活時，你想要平靜你的心，想要停止你的渴望。

所以，你應該回去練習。這比來這裡坐著要好。今天這樣就可以了。下次如果你沒有問題，就不應該再來這裡。看看其他人（修行者），他們都不來。他們都待在自己的地方修行。如果你來這裡見人，你會失敗，你不會贏。你會輸給你的渴望。目標是征服你的渴望，而不是受到渴望的影響。如果你跟隨你的渴望來見人，對你而言是不好的。作為一個修行者，你想要向內探索。真正的快樂在內心。外在的快樂只是暫時的快樂。”

——阿姜·蘇查特·阿比加托

2017年12月14日

www.phrasuchart.com

最新的佛法講座在YouTube上: YouTube Channel 

“Fighting loneliness”

Than Ajahn:  “You are from Indonesia. Do you have any questions?”

Lay practitioner:  “No”.

Than Ajahn:  “Do you understand Thai language?”

Lay practitioner:  “No”.

Than Ajahn:  “So, why do you sit here for? Is it because you are lonely? You stay alone here, you feel lonely. You want to stay close to other people. This is not good if you want to meditate. You should fight your loneliness by stopping your desire wanting to be with someone else. So, when you feel like wanting to be with other people, you should meditate more.

You should use mindfulness to stop your thinking. If you could stop your thoughts, you won’t be coming up here (to Mountain Sala). You would’ve been back at your own place where you stay and meditate, unless you want to listen to the Dhamma. But you have to understand what you are listening to. If you don’t understand it, it is useless to come up here and sit here listening (to Thai talk). It is better to fight your desire. Your desire wants you to come out from your place and meet people, be close to people. When you live alone you want to calm your mind, you want to stop your desire.

So, you should go back and practice. It is better than come up and sit here. It’s okay for today. Next time, if you don’t have any questions, you shouldn’t come up here. Look at other people (practitioners), they don’t come up. They all stay at their own place and practice. If you come up here and meet people, you will lose, you will not win. You’ll lose to your desire. The goal is to conquer your desire, and not to be under the influence of your desire. It is not good for you if you follow your desire to come out to meet people. As a meditator, you want to go inside. Inside is where the real happiness is. The happiness outside is a temporary happiness.”

Mountain Dhamma, Dec 14, 2017.

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

聰明的人他們沒有看別人，

聰明的人他們是看自己，

愚癡人喜歡看別人，喜歡批評別人，不喜歡批評自己，

聰明人喜歡批評自己，不喜歡批評別人。

Phra ajhan surchat

Bro teoh translate

《Should we take legal actions?》

Question: Should somebody seek legal justice for the wrongdoing of another person to him/her?

Than Ajahn: Well, ideally not if you want to have compassion and goodwill towards that person. Then you just forgive that person who did wrong to you. This will end all problems as there will be no retaliation. If you take legal action, then you might instigate more retaliation from your enemy. So the ideal way is to forgive and forget and move on. It’s already gone anyway, right? What had been done was already done. So it’s better to leave it alone and forget about it. Because if you take legal action, it can also cause you stress. And if you lose, you’ll have more stress and sorrow, and you will lose a lot of money at the same time. So, why do it in the first place, right? Let it go.

This is what radiating compassion or goodwill (mettā) means. Radiating mettā is not by doing chanting, but by actual action of doing it, by forgiving others. A lot of Buddhists think that radiating mettā means doing chanting. But by just doing chanting, they don’t do anything. Chanting is just teaching you how to do it.
Question: Would this stop future harm to other people?

Than Ajahn: Well, if that person wants to harm other people, who can stop him or her from doing it? Unless you kill that person. And then that person will go and take another birth and do it again anyway. So let things be naturally. You just do things on your part to protect yourself. But as far as other people are concerned, who knows? Maybe by you forgiving that person, it might change that person’s character from being a bad person to become a good person. Because there is compassion in this world, there is goodwill in this world.

The Buddha said that you don’t end hatred by hatred; you end hatred by loving kindness.

《我們應該採取法律行動嗎？》

問題：某人是否應該為他人對自己的錯誤行為尋求法律訴訟？

阿贊：理想情況下，如果你想對那個人保持慈悲和善意，那麼就不應該。

你應該原諒對你犯錯的人。這樣可以結束所有問題，因為不會有報復。如果你採取法律行動，可能會激起敵人的更多報復。

因此，理想的方式是原諒、忘記它並繼續前進。事情已經過去了，對吧？已經發生的事情就已經發生了。所以最好是讓它靜置，忘掉它。

因為如果你採取法律行動，也可能會給你帶來壓力。如果你輸了，你會承受更多的壓力和悲傷，同時還會失去很多錢。所以，為什麼一開始要這樣做呢？放手吧。

這就是散發慈悲或善意（mettā）的意思。

散發mettā不是通過誦經，而是通過實際的行動，通過原諒他人來實現。許多佛教徒認為散發mettā就是誦經。但僅僅誦經並不會做任何事情。誦經只是教你如何去做。

問題：這樣做會阻止未來對其他人的傷害嗎？

阿贊：如果那個人想要傷害其他人，誰能阻止他或她呢？除非你殺了那個人。但那個人還是會轉世再去做同樣的事情。所以讓事情自然發展。你只需做好自己應該做的來保護自己。但至於其他人，誰知道呢？也許因為你原諒了那個人，可能會改變那個人的性格，讓他從壞人變成好人。因為這個世界上有慈悲，有善意。

佛陀說，仇恨並不是通過仇恨來結束的，而是通過慈愛來結束的。

《佔便宜》

信徒：如果有人想佔我們便宜，我們該怎麼做？

阿贊·蘇查特：如果你想保持冷靜和平靜，那就讓他們隨心所欲地去做吧。 

《Taking Advantage》

Devotee: If someone wants to take advantage of us, what should we do?

Ajahn Suchart: If you want to remain calm and peaceful, then let them do whatever they want to do

“…..首要的行動是專注於念誦‘佛陀’或專注於呼吸的進出，並保持覺知控制心智，不讓心神飄忽到其他地方，讓心靈專注於當下正在進行的事情。這樣心靈便會逐漸安定，進入寧靜的狀態。當心靈寧靜後，便會感到舒適、快樂、滿足與喜悅。這是一種奇妙的幸福，是超越所有曾經體驗過的快樂的幸福，無論是來自旅遊、享用美食，還是與朋友相聚的快樂，與心靈的寧靜所帶來的幸福無法相比。

佛陀讚美說，世上沒有任何幸福能比得上心的平靜所帶來的幸福，那是來自於拜佛、誦經、靜坐禪修的幸福，直到心靈靜止，不再思考或妄想，能夠安靜多久完全依賴於每個心靈的修行條件。在心靈離開寧靜狀態後，佛陀教導要繼續修行觀察與智慧的提升，去觀察一切事物的真實狀態，不論是物質、財物、名利、讚譽、享樂，還是與我們有關的人，這些都是生起、存在、然後消逝的自然法則……”

“…..The first thing to do is to focus on reciting ‘Buddho’ or on the breath going in and out, while maintaining mindfulness to control the mind, preventing it from drifting elsewhere. This allows the mind to stay aware of the task at hand, leading to a gradual calming and entering into tranquility. When the mind is calm, it feels at ease, happy, fulfilled, and joyful. This is a wonderful happiness that surpasses any pleasure we have experienced, whether from traveling, enjoying gourmet meals, or spending time with friends. Compared to the happiness derived from the peace of mind, it cannot be compared.

The Buddha praised that there is no happiness in this world that equals the happiness arising from a peaceful mind, which comes from bowing to the Buddha, chanting, and sitting in meditation until the mind is still, not thinking or generating anything. How long it can remain still depends on the conditions of each individual’s practice. After the mind leaves the state of tranquility, the Buddha teaches to develop insight and wisdom next, which involves examining the true nature of everything we are involved with, whether it be material possessions, wealth, status, praise, sensual pleasures, or the people around us, all of which arise, exist, and then naturally cease…”

—Teachings of Ajahn Suchart Aphichato

Yanasangvararam Monastery, Chonburi Province

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

《育兒之道》

信徒：請問您對養育嬰兒有什麼建議？

阿姜蘇查：對於他們，您需要照顧他的身體和心理。作為嬰兒，您不需要照顧心理部分，只需照顧身體，使其強壯健康。一旦身體開始發展，心便可以開始利用身體，然後您可以向孩子教授道德。

如果他想在未經許可的情況下拿東西，您必須制止他，說：“這樣不好。”如果他想要某樣東西，必須先詢問許可。

如果他看到昆蟲，想要傷害昆蟲，您就要教導孩子不要傷害昆蟲。

當孩子想要做不道德的事情時，即使是很小的事情，比如殺死昆蟲或拿走不屬於他的東西，也要教他道德戒律。

接下來，當他開始說話時，如果他撒謊，您就要教他不要撒謊。您還可以教他行善布施。如果有時間，可以帶孩子去寺廟。給他們一些錢放進奉獻箱，買食物給僧侶；類似這樣的事情。教他們如何行善。這是您必須做的事情，讓孩子的心靈得到培養。

對於身體，只需給他適當的照顧，讓他不生病或出現任何問題。

2025年6月2日

《How do we raise a baby?》

Devotee: what is your advice on raising a baby?

Ajahn Suchart: The baby you have to look after his physical and mental part. As baby, you don’t need to look after the mental part yet, just look after the body, to make it strong and healthy. Once the body start to develop, then the mind can start using the body, then you can teach morality towards the child.

If he wants to take something without permission, you have to stop, say, ‘it is not good’ . If you want something , you have to ask permission first.

If he sees insect , and he wants to hurt the insect, then you have to teach the child not to hurt the insect.

Teach morality when the child wants to act immorally, even just a very small thing, like killing an insect, taking something that does not belong to he or she.

Then the next thing, when he starts to talk, he lies, then you teach them not to lie. And you can also teach them to practice charity. If you have time, take the children to the temple. Give them the money to put into the offering box, buy food and give to the monk; something like this. Teach them how to practice charity. This is what you have to do to the mind of your childred.

For the body, just give him the proper care, so it doesn’t get sick or any problem.

6-2-2025

《不必害怕鬼魂》

靈體就像我們一樣。我們都是身體和靈體的結合。但是當你沒有身體時，你就只變成了靈體。它們並不具危害性，不會對你做任何事情。因為它們和你我一樣。即使你不小心接觸到它們，也不必害怕。你應該用慈心對待它們。當你遇到靈體時，說：“hello，你好嗎？你來自哪裡？我能為你做些什麼？”

如果它們需要功德，那麼你可以早上送食物給僧侶，然後將這些功德分享給靈體。所以真的沒有什麼好害怕的。

泰國有句話說：“真正的鬼不會嚇你，真正嚇你的是假鬼。”假鬼是你心中創造出來的。但真正的鬼並不會來嚇你，因為它們必須尋找自己的幸福。

2025年6月2日

《There is no need to be afraid of ghost》

spiritual beings are like you, we are both physical and spiritual. But when you have no body, you just become one spiritual. They are not harmful, they are not something that will do anything on you. Because they are like you like me. There’s no need to be afraid of them, if you somehow run into contact with them. You should just use loving kindness. When you meet spiritual beings, just say, ‘hello, how are you ? where are you from? What can I do for you?’

If they need merits, then you go give monks food in the morning , and then share this merits with the spiritual beings. So there Is nothing to be afraid of.

There is a saying in Thai goes: ‘the real ghost doesn’t scare you, it’s the fake ghost that scare you.’ The fake ghost is that created in your mind. But the real ghost they don’t go to scare you, because they have to look for their happiness

6-2-2025

《初果與戒禁取結》

問題：關於儀式和祭祀，初果聖者仍然會執行儀式，但他/她並不依附於這些儀式，而普通人則會依附於它們，這對嗎？

阿姜回答：當你進行一些儀式時，是因為你希望從中獲得某些東西。比如，如果你害怕失去工作，你就會做一些儀式，希望這些儀式能防止你失去工作。但初果聖者知道問題出在於你對工作的依附。你進行儀式是因為你沒有看到擁有工作是無常的。它是不可靠的，不確定的，是無常的（anicca）。

無論有工作還是沒有工作，你都無法始終控制它。初果聖者看到了這一點。他/她看到痛苦來自於對工作的渴望和不想失去工作的心態。初果聖者看到了工作的真相，它並不總是可靠的。你隨時可能失去它。因此，初果聖者不必進行儀式，而是為最壞的情況做準備，接受現實。這樣就不會有痛苦。

所以如果一個人看到了四聖諦，就不需要進行任何儀式。你所有的壓力都來自於你的渴望。而你所依附的事物都是無常的，它們不穩定，不可靠，無法永遠依賴。因此，當你看到真相時，你就會說：“好吧，我可能會失去它。”然後你對真相不會有抵觸，對於擁有它的渴望也不會那麼強烈，如果真的發生了失去，你就不會有壓力。當你沒有壓力時，就不需要進行儀式。

人們進行儀式是為了擺脫由於不確定性而產生的壓力，而他們仍然緊抓著或依附於這些事物。但初果聖者看到一切都是無常的，因此他不會依附於任何事物。如果該放手，他就會願意放手，這樣就沒有壓力，自然也就不需要進行儀式。

問題：所以，進行儀式是為了那些想要虛假的安全感的人？

阿姜回答：是的，這是為了讓他們感覺良好，感到有希望，認為他們所做的事情可能會幫助他們維持或保留所想要的東西。

問題：人們會進行許多種類的儀式，比如選擇結婚的良辰吉日，或選擇穿的顏色。

阿姜回答：因為他們希望生活美好，不希望壞事發生在自己身上。但初果聖者知道生活中有好有壞，它們來來去去，會變化——有時事情是好的，有時是壞的。初果聖者接受故事的兩面。

但對於那些未開悟的人來說，他們只想要好的一面，不想要壞的一面，因此他們希望確保無論做什麼，都只會有好事發生在自己身上。所以他們會進行各種儀式。當他們建新房子時，必須在入住之前進行儀式。當他們買新車時，必須去找僧人請他祝福這輛車。這些都是儀式。

人們進行儀式的問題在於他們沒有看到事物的無常本質。索塔潘看到事物的無常本質，並且知道自己無法控制一切。有時事情可能是好的，有時可能是壞的。初果聖者知道無論什麼升起，總有一天會消失。

進行儀式是心理上的。它讓你感到安心，認為事情會好起來，因為你已經進行了儀式，因此它會保證你的成功。例如，他們從不聽那首歌《Que Sera, Sera（該發生的就會發生）》。這意味著事情不會永遠是一樣的，事情隨時都可能改變。

所以要看待事物的好與壞、起與落。這就是事物的運作方式，這就是無常（anicca）、無我（anattā）的本質。無我意味著你無法控制它們，無法告訴事物只會好，沒有壞事發生在你身上。你無法這樣做。因此你要準備接受故事的兩面。“希望最好，預期最壞。”這樣當最壞的事情發生時，你就不會感到失望，因為你預期它會發生。例如，你知道這個人會欺騙你，所以當他這樣做時，你會說：“好吧”，你知道這件事。因此你不信任任何人，這意味著你不會相信別人會永遠對你好。你總是認為有一天他們可能會轉身在你背後捅你一刀。沒有任何事情是永久的。沒有任何事情可以說會永遠如此。事情隨時都可能改變。

“法文發表於2024年3月26日。”

作者：阿姜·蘇查特（Ajahn Suchart Abhijāto） 

《Attachement to rite and rituals》

Q:  Regarding rites and rituals, a Sotāpana still perform rites and rituals but he/she is not attached to them whilst a layperson is attached to them, is this right?

Than Ajahn:  When you do some rituals, it’s because you want to get something from doing it. Like if you're afraid of losing your job then you do some rituals and hope that those rituals might prevent you from losing your job. But a Sotāpanna knows that the problem is your attachment to having a job. You do rituals because you don’t see that having a job is impermanent. It’s not dependable. Not certain. It’s anicca.

Having work or not having work, you can’t always control it. A Sotāpanna sees this. A Sotāpanna sees that dukkha comes from having the desire to have this work all the time and the desire not to lose it. A Sotāpanna sees the truth that a job is not always dependable. One might lose it any time, any day. So instead of having to do the rituals, a Sotāpanna prepares for the worst, prepares for losing the job and accepts the truth. Then there will be no dukkha.

So there is no need to do any rituals if one sees the Four Noble Truths. All your stress come from your craving. And the things that you are attached to are impermanent, they are not reliable, not stable, not something that you can always depend on. So when you see the truth then you say, ‘Okay, I might lose it.’ Then you have no resistance to the truth. You have no craving to have it all the time and if this happens [you lose it] then you have no stress, and when you have no stress, you don’t need to do any rituals.

People do rituals to get rid of the stress created by the uncertainty of things which they still hang on to or attached to. But a Sotāpanna sees everything as impermanent so he doesn't attach to anything. He willingly lets things go if it’s the time for it to go so there's no stress then there's no need to go do any rituals.

Q:  So performing rituals is for people who want a false sense of security.

Than Ajahn:  Yes, it’s for them to feel good, to feel hopeful they have done something that might help to maintain or retain what they want to keep.

Q:  People do many sorts of rituals like having the right time to get married, choosing the colour they need to wear.

Than Ajahn:  Because they want their life to be good, not to have bad things happen to them. But a Sotāpanna knows that life is both good and bad, they come and go, they change – sometimes things are good, sometimes they are bad. A Sotāpanna accepts both sides of the story.

But for the those who are not enlightened, they only want the good side, they don't want the bad side so they want to make sure that whatever they do, they will ensure that they only have good things happening to them. So they do all kinds of rituals. When they build a new house, they have to do rituals before they go live in that new house. When they get a new car, they have to go to the monk and ask the monk to bless the car. These are rituals.

The problem with people doing rituals is they don't see the impermanent nature of things. With a Sotāpanna, he sees the impermanent nature of things and he knows he cannot control them all. Sometime things can be good, sometimes they can be bad. A Sotāpanna sees whatever rises will come to a cessation one day sooner or later.

Doing rituals are psychological. It makes you feel assured that things will be fine because you have done the rituals so it will guarantee your success for instance. They never listen to the song, ‘Que Sera, Sera (Whatever will be will be).’ (laugh). It means things are not always the same, things can change anytime.

So look at things as good and bad, up and down. This is the way things work. This is the nature of anicca, anattā. Anattā means you can’t control them, you can’t tell things to only be good and nothing bad will happen to you. You can’t do that. So you prepare to accept both sides of the story. ‘Hope for the best and expect the worst.’ So you won’t be disappointed when the worst thing happens to you because you expect it to happen. [For example] You know that this guy is going to cheat you, so when he does it, you say, ‘Okay’, you know it. So you don’t trust anybody which means that you don’t trust that other people will always be good to you. You always think that one day they can always turn around and stick a knife in your back. Nothing permanent. Nothing you can say that things will be like this all the time. Things can change anytime.

“Dhamma in English, Mar 26, 2024.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

《初果聖者的特質》

來自印尼的問題：“初果聖者會知道自己已經成為初果聖者嗎？”

阿姜回答：“他可能不知道初果這個名字，但他知道初果的特質。他知道自己的悲傷或痛苦是由渴望和對身體的執著所造成的。他知道自己不再依附於身體。他把身體視為不是自己。他對身體沒有依附，也不希望身體永遠存在。因此，他不會因身體的老化、疾病和死亡而受到傷害。這就是初果聖者的特質。

他能放下身體，因為他把身體視為不是自己。他看到身體是無常的。他知道自己的痛苦或心理上的痛苦是由於他希望身體永遠存在，不希望身體老化、疾病或死亡。為了不受身體老化和疾病的影響，他必須具備智慧或洞察力，看到身體不是自己。他是心，就像一位駕駛者，而身體就像一輛汽車。因此，當汽車到了報廢的時候，他就讓它這樣。當身體該死的時候，他讓身體去死。他不會因身體的死亡而受到傷害。”

“問答環節，2018年3月28日。” 

“The quality of a Sotāpanna.”

Question from Indonesia:  “Will a Sotāpanna know that he has already become one?”

Than Ajahn:  “He might not know the name of a Sotāpanna but he knows the quality of the Sotāpanna. He knows that his sadness or his suffering are created by his desire, his attachment to his body. He knows that he’s no longer attached to the body. He sees the body as not himself. He has no attachment to the body and has no desire for the body to exist forever. So, he is not hurt by the ageing, sickness and death of the body. That’s the quality of a Sotāpanna.

He can let go of the body because he sees the body not as himself. He sees the body as being impermanent. He sees that his suffering or his mental pain is caused by his desire for the body to last forever, for the body not to get old, get sick and die. In order for him not to be affected by the ageing, and the sickness of the body, he has to have the wisdom or the insight to see that the body is not himself. He is the mind who is like a driver, while the body is like an automobile. So, when it's the time for the automobile to become obsolete, he just let it be. When it’s time for the body to die, he let the body dies. He is not hurt by the death of the body.”

“Q&A session, Mar 28, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

《你怎麼知道自己是初果？》

問題：要達到解脫的第一階段（初果），需要滿足什麼條件？一個人如何確定自己是初果聖者，而不是在幻想，有什麼跡象？

阿姜回答：你必須理解身體和感受的本質。它們來來去去，升起又消失。你無法始終控制它們。當你的身體即將死亡時，你必須讓它去死。如果你的身體生病了，如果能修復，就去修復。但如果無法修復，就讓它這樣。

比如當身體疼痛而你無法改變時，就與疼痛共處。不要試圖通過服用止痛藥來擺脫疼痛，因為你可能最終會對止痛藥上癮，並且它們會變得比幫助更多地傷害你。因此，就讓身體待著，讓感受待著。這樣，你就成為了初果。

初果聖者不害怕老、疾病或死亡。如何證明你不害怕老化、疾病或死亡？你需要尋找情況來測試自己。例如，為了證明你不受身體疼痛的影響，只需坐著，讓身體的疼痛自然升起和消失。如果你想證明自己是否害怕死亡，你需要去找一個你覺得生命受到威脅的地方，看看你的感受。如果你感到平靜且不受干擾，這意味著你不害怕死亡。如果你害怕死亡，那麼你會對這個情況感到害怕。

問題：那麼，這是否意味著初果完全不害怕死亡？

阿姜回答：沒錯。不害怕死亡。不害怕疼痛。不害怕老化。

問題：身體和心靈的分離是否是初果的指標？

阿姜回答：不是，而是心不執著身體。

問題：你提到通過正念可以達到禪定，但使用智慧則是另一種情況。

阿姜回答：如果是禪定，你只會暫時獲得脫離。如果是智慧，你將永久擁有它。

“法文發表於2018年5月11日。”

作者：阿姜·蘇查特（Ajahn Suchart Abhijāto） 

《How do you know you are a sotapanna?》

Question:  What conditions must be met for someone to reach the first stage of liberation (sotāpanna)? And how someone knows for sure that he/she is a sotāpanna and not imagining it, what are the signs?

Than Ajahn:  You have to understand the nature of the body and the feelings. They come and go. They rise and cease. You can’t control them all the time. When your body is going to die, you’ll have to let it die. If your body is sick, if you can fix it, fix it. But if you cannot fix it, just let it be.

Like when the body is in pain and there is nothing you can do about it, then just live with the pain. Don’t try to get rid of the pain by taking pain killers because you may end up getting addicted to pain killers and they become more hurtful than helpful. So, just leave the body alone. Leave the feelings alone. Then, you become a sotāpanna.

A sotāpanna is not afraid of ageing, sickness or death. How to prove that you are not afraid of ageing, sickness or death? You’ll have to look for the situation and test yourself. For example, to prove that you are not affected by the pain of the body, just sit and let the pain in the body arises and ceases by itself. If you want to prove whether you are afraid of death, you’ll have to go and look for a place where you feel that your life is threatened, and see how you feel. If you feel peaceful and are not disturbed, it means you are not afraid of death. If you are afraid of death, then you’ll be afraid of the situation.

Question:  So, does it mean that a sotāpanna completely has no fear of death?

Than Ajahn:  Right. No fear of death. No fear of pain. No fear of ageing.

Question:  Is separation of the body and mind an indicator of a sotāpanna.’?

Than Ajahn:  No, but the detachment of the mind from the body.

Question:  You mentioned that by using mindfulness, one attains jhāna, but using wisdom, it’s a different one.

Than Ajahn:  If it’s jhāna, you’ll only have the detachment temporarily. If it’s wisdom, you’ll have it permanently.

“Dhamma in English, May 11, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

《初果與三結》

問題：我該如何達到初果？

阿姜回答：你必須擺脫束縛。你需要擺脫三個束縛：(i) 身見（sakkāyadiṭṭhi）——對身體或五蘊的錯誤看法；

(ii) 對佛陀、法和僧團的懷疑；

(iii) 對儀式的依附。這三個束縛是索塔潘需要消除的。

為了做到這一點，你需要具備戒律（sīla）、定力（samādhi）和智慧（paññā）。

智慧意味著你看到身體和五蘊是無常（anicca）、苦（dukkha）和無我（anattā）。一旦你看到了這一點，並理解了四聖諦，你將擁有法的眼睛——你看到了法。那些看到法的人也看到了佛陀，這樣你對佛陀、法和僧團將不再有疑問。僧團就是你，看到佛陀和法的人。

你還會看到你的痛苦源於你的依附、渴望或欲望，任何形式的儀式都無法消除你的痛苦。因此，一旦你知道了痛苦的根源，即你的渴望或欲望，你就不會再進行任何儀式。當你不快樂時，你所需要做的就是擺脫你的渴望或欲望。

“法文發表於2018年8月15日。” 

《Sotapanna and the three fetters》

Question:  How can I attain sotāpanna?

Than Ajahn:  You have to get rid of the fetters. There are three fetters you have to get rid of: (i) sakkāyadiṭṭhi – wrong view about the body or the five khandhas; (ii) doubt in the Buddha, Dhamma and the Saṅgha, and; (iii) attachment to rituals. These are the three fetters that a sotāpanna needs to eliminate. In order to do these, you need to have sīla, samādhi and paññā.

Paññā means you see the body, the five khandhas, as aniccaṁ, dukkhaṁ, anattā. Once you’ve seen that and have seen the Four Noble Truths, you will have the eye of the Dhamma – you see the Dhamma. Those who see the Dhamma, see the Buddha, then you’ll have no doubt in the Buddha, the Dhamma and the Saṅgha. The Saṅgha is you who see the Buddha and the Dhamma.

You’ll also see that your suffering arises from your attachment, your cravings or your desires and to perform any kinds of rituals cannot get rid of your suffering. So, once you know the cause of your suffering, which is your craving or your desire, you don’t perform any more rituals. All you need to do when you are not happy is to get rid of your cravings or your desires.

“Dhamma in English, Aug 15, 2018.” 

《證得禪那後該怎麼做去成為初果聖者？》

問題：在我們達到定力後，應該如何修習觀察（vipassanā）直到達到須陀洹的道果（magga-phala）？

阿姜回答：你必須先進行定力修行，直到你能隨時隨地專注。你必須能夠無時無刻地停止思考的。如果你仍然無法停止心思的運作，你就無法引導心思去思考觀察。因此，你必須大量修行定力，直到你能隨時隨地進入禪那（jhāna），並且心思始終保持平靜，然後你可以引導心思去思考觀察，專注於身體的無常（anicca）、苦（dukkha）和無我（anattā）。

你的第一個觀察對象是你的身體：

(i) 觀察身體是無常的；

(ii) 如果你執著於身體，它會傷害你。如果你不想受傷，那麼你應該放下身體；

(iii) 你無法控制身體，不能執著於身體。

因此，你要進行這些觀察，直到你能放下身體。然後，你就成為初果——你知道「我不再害怕死亡。我不再依附於這個身體。我知道這個身體不是我。我是心。身體不是我。」這就是你必須做的。但在你能進行這樣的觀察之前，你必須先能進入禪定，你必須先具備定力（appanā-samādhi）。

問題：我們可以使用其他對象來修行觀察嗎，比如骨架或顏色界（kasiṇa）？

阿姜回答：是的，有40種不同類型的業處（kammaṭṭhānas）。你可以選擇適合你的方法。選擇任何可以讓你的心進入第四禪的方法。這是你首先需要達到的，即讓你的心進入第四禪，以獲得中捨心（upekkhā）。如果你沒有中捨心或第四禪，你就無法控制你的思緒，無法讓你的思緒去思考無常、苦和無我。

“法文發表於2019年4月22日。”

作者：阿姜·蘇查特（ Ajaan Suchart Abhijāto: Dhamma for the Asking） 

《What to do after jhanna to attain sotapanna?》

Question:  After we’ve attained concentration, how should we practice vipassanā until we attain sotāpanna magga-phala?

Than Ajahn:  You have to do concentration until you can concentrate all the time first. You have to be able to stop your mind from thinking all the time. If you still cannot stop your mind from thinking, you cannot direct your mind to think of vipassanā. So, you have to practice a lot of concentration until you can enter jhāna anytime, anywhere, and your mind can remain calm all the time, then you can direct your mind to think of vipassanā by thinking about aniccaṁ, dukkhaṁ, anattā on your body.

Your first object of contemplation is your body:

(i) to contemplate that the body is impermanent;

(ii) it will hurt you if you cling to your body. If you don’t want to be hurt, then you should let go of your body;

(iii) you cannot control your body, you cannot cling to your body.

So, you do those contemplation until you can let go of your body. Then, you become a sotāpanna—you know that ‘I’m no longer afraid of death. I’m no longer attached to this body. I know this body is not me. I am the mind. The body is not me.’ This is what you have to do. But before you can do such contemplation, you have to be able to enter jhāna first, you have to have appanā-samādhi first.  

Question:  can we use other objects other than ānāpānasati and buddhanussati, like skeleton or kasiṇa? 

Than Ajahn:  Yes, there are 40 different types of kammaṭṭhānas. You can choose the one that is suitable for you. Choose any method that can make your mind enter the fourth jhāna. That’s where you need to go first i.e. to make your mind enter the fourth jhāna to have upekkhā first. If you have no upekkhā or fourth jhāna, you cannot control your thoughts, you cannot tell your thought to think of aniccaṁ, dukkhaṁ, anattā. 

“Dhamma in English, Apr 22, 2019.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g 

《如何成為初果聖者》

Q: 一個人可以達到聖者的（Sovan）地位（成為初果聖者），如果他能擺脫前三個束縛，即身見（sakkāya–diṭṭhi）、疑惑（vicikicchā）和戒禁取見（sīlabbata–parāmāsa）。佛教徒應該遵循哪些步驟來擺脫這三個束縛？你能啟發讀者擺脫這三個束縛的程序嗎？

A: 首先，你必須通過禪那（jhāna）來培樣中捨心。要通過禪定來發展中捨心，你需要有戒律（sīla）。你需要首先遵守八戒，並且必須持之以恆、持續不斷地修行，期間不做其他事情。你必須成為一名專業的修行者。你不能上班後再等休息日修行，因為這樣不會給你足夠的時間推進修行。為了讓你能夠修行——向前發展——你必須放棄一切，將所有的精力集中在戒律、禪定和智慧的修行上。

因此，你必須尋找一個安靜的地方——某個森林中的地方——或住在一個安靜的寺院中，這樣可以讓你整天進行修行。一旦你能做到這一點——當你來到像寺院這樣的安靜環境中——那麼你必須至少遵守八戒。然後你必須在從早到晚的每一天都保持正念，從起床到入睡，隨時禪修，讓你的心達到第四禪，這樣你就能達到中捨心。（註：對於一些老師來說，他們認為禪那不是必需的。）

一旦你在定力的修行中變得熟練或精通，當你從定力中走出來時，你必須教導你的心，身體不是你。身體是暫時的，它是無常的；它會面臨老化、疾病和死亡。因此，你必須教導你的心去接受老化、疾病和死亡。

當身體生病並感到痛苦時，你必須接受這一點。不要試圖拒絕或否認它。不要試圖擺脫因疾病而產生的痛苦感受。你必須學會與之共處，隨其而來。死亡也是如此。當身體死亡時，你應該接受，因為它是無我（anattā）。身體不是你。這不是你可以停止或阻止的事情。你只需讓它發生。

一旦你能放下對身體和痛苦感受的依附，那麼你就已經克服了第一個束縛（身見，sakkāya–diṭṭhi）。當你放下身見，並經歷放下的內心平靜時，你將清楚地看到四聖諦。這意味著你看到了法。一旦你看到法，你就不會對佛陀有任何疑問——無論他是否存在，因為法來自佛陀。而能看到法的人就是僧團，而這就是你。因此，你不再懷疑佛陀、法和僧團。這樣你就克服了第二個束縛（疑惑，vicikicchā）。

然後你將不會對儀式（戒禁取見，sīlabbata–parāmāsa）有任何依附。你不會對儀式有依附，因為你看到你的痛苦、壓力和不良感受都是由你的渴望和惡業（不良行為）造成的，因此你將不再做任何惡業。你將在餘生中永遠不會違反五戒。

當你的心中有壓力時，你不必做任何儀式。當你對某些事情感到不安時，你要明白這是事物的本性。然後你可以放下，接受事物的來臨。

因此，這基本上就是你需要用智慧教導心靈的內容：看到一切都是無常（anicca）、苦（dukkha）和無我（anattā）。這包括你的身體和感受。你無法控制它們，必須平靜地面對它們。這樣你就不會有壓力或痛苦。

“法文發表於2023年4月23日。”

作者：阿姜·蘇查特（Ajahn Suchart Abhijāto） 

《How to become a sotapanna》

Q: A person can achieve Sovan status (become a Sotapanna) if he can get rid of the first three fetters namely sakkāya–diṭṭhi, vicikicchā, and sīlabbata–parāmāsa. What steps should a Buddhist follow to get rid of these three fetters? Could you enlighten the readers on the procedure to be followed to get rid of the three fetters?

A: First you have to develop equanimity through jhāna. In order for you to develop equanimity through jhana, you need to have sīla (morality). You need to keep the Eight Precepts first and you have to practise this consistently and continuously, all the time, doing nothing else. You have to be a professional practitioner. You cannot go to work and then come back and practise on your day off because this will not give you enough time to keep the practice going forward. In order for you to practise - to go forward- you have to give up everything and concentrate all of your efforts on the practice of sīla (morality), meditation, and wisdom.

So you have to go and look for a quiet place –somewhere in a forest - or live in a quiet monastery which would allow you to do the practice all day long. Once you can do this - when you get to a quiet surrounding like the monastery - then you have to keep at least the Eight Precepts. Then you have to practise mindfulness all day long from the time you get up to the time you go to sleep and meditate whenever you have the time to get your mind to the fourth jhāna, so that you can achieve equanimity. (note:while for some teachers, they say jhana is not a must)

Once you become well-versed or proficient in your samādhi practice, when you come out of samādhi, you have to teach your mind that the body is not you. The body is temporary, it is anicca; it is subjected to ageing, sickness, and death. So you have to teach your mind to accept ageing, sickness, and death.

When the body becomes sick and gets painful, you have to accept it. Do not try to reject or deny it. Don’t try to get rid of the painful feelings that arise from your sickness. You have to learn to live with it, to take it as it comes. It is the same with death. When the body dies you should accept it because it is anattā. The body is not you. It is not something you can stop or prevent from happening. You just have to let it happen.

Once you can let go of your attachment to the body and your painful feelings, then you have overcome the first Fetter (sakkāya–diṭṭhi) When you let go of the sakkāya–diṭṭhi, and when you experience the peace of mind of letting go, then you will see the Four Noble Truths clearly in your mind. This means you see the Dhamma. Once you see the Dhamma, you have no doubt in the Buddha- whether he existed or not, because the Dhamma came from the Buddha. And the one who can see the Dhamma is the Sangha which is you. So you have no more doubt in the Buddha, Dhamma, and the Sangha. Thus you have overcome the second fetter (vicikicchā).

Then you will have no attachment to rites or rituals (sīlabbata–parāmāsa) which is the third fetter. You won’t have any attachment to rites or rituals because you see that your suffering, stress, and bad feelings all arise from your craving, and your bad action (bad kamma) so you will not do any more bad kamma. You will never break the Five Precepts for the rest of your life.

And you do not have to do any rites and rituals when you have stress in your mind. When you are not feeling good about something, you understand that it is the nature of things to be like that. Then you can let go and accept things as they come.

So this is basically what you will have to teach the mind with wisdom: to see that everything is anicca, dukkha, and anattā. This includes your body and your feelings. You cannot control them, you have to face them calmly with equanimity. Then you will have no stress or dukkha.

“Dhamma in English, Apr 23, 2023.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g 

《不執著》

Q: 你能解釋一下佛教中不執著的概念，以及它如何幫助人們在忠於社會承諾（家庭生活、辦公室工作、教育等）的同時過上快樂的生活？

A: 不執著意味著不對那些終將與你分離的事物產生依附或執著。所有事物都是無常的——一切都是暫時的。因此，當你執著於某些事物，而這些事物最終必須與你分開時，你會感到悲傷。因此，不執著意味著你可以擁有事物，但你必須準備在時機到來時放手（例如你的身體）。

你的身體是無常的（impermanent），總有一天會死亡。如果你執著於身體，希望它永遠存在，那麼當身體開始衰老並最終死亡時，你將經歷許多痛苦。但如果你知道身體是暫時的，總有一天它必須死去，那麼你就不會對身體產生執著，當時機來臨時，你將不會感到痛苦。

當身體尚未到達衰亡（死亡）的時候，你仍然可以擁有它，但你必須心裡清楚，當時機來臨時，你必須放手。這就是不執著的含義。你可以擁有你現在所擁有的東西，但你必須告訴自己，你現在擁有的並不會永遠擁有。當時機來臨時，如果你不想感到悲傷或痛苦，那麼你必須願意放手。

“法文發表於2023年3月26日。” 

《Non-attachment》

Q: Could you explain the concept of non -attachment in Buddhism and how it helps to lead a happy life while being faithful to social commitments? (family life, office work, education, etc)

A: Non-attachment or non-clinging means not being attached or cling to things that will be separated from you one day.

Everything is anicca - everything is temporary. So when you cling to things and when that same things have to be separated from you, you will become sad. So being non-attached means you can have things, but you have to be ready to let go of them/things when the time comes (such as your body).

Your body is anicca (impermanent), one day it will have to die. If you cling and have a craving for the body to exist forever, then when the body starts to age and dies finally, you will undergo a lot of suffering. But if you know that the body is temporary and one day it will have to die, then you don’t cling or get attached to the body and when the time comes, then you will have no suffering.

When it is not yet the time for the body to go (decay and die), you can still have it, but you have it with the thought that you have to let it go when the time comes. That is what non-attachment is.

You can still have what you already have but you have to tell yourself that what you have now, you won’t always have them. When the time comes, if you don’t want to have any sadness or suffering, then you have to be willing to let them go.

“Dhamma in English, Mar 26, 2023.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495 

《正見與正思維》

Q: 八正道之一是正見（sammā-diṭṭhi）。你能解釋一下佛陀教導中正見的確切含義嗎？在發展其他七個因素（例如正念、正定等）的過程中，正見有多重要？

A: 第一個因素非常重要，就是正見。正見（sammā-diṭṭhi）是指了解四聖諦，看到痛苦是由我們的渴望造成的。要停止我們的渴望，我們必須修習八正道。因此，當我們擁有這個[正見]時，我們就擁有了八正道的第一個因素，這將促使其他因素逐步到位。如果你知道你的再生是由你的渴望造成的，而你的痛苦也是由你的渴望造成的，那麼你就必須停止你的渴望。而要停止渴望，你應該修習八正道的其他七個因素。

第二個因素（sammā-sankappa）是持續思考停止你的渴望，停止你的不良業，因為你的惡業和渴望是造成你心理痛苦的原因。一旦你擁有第二個因素——停止渴望的思維——然後你就發展第三個因素，即正語，第四個因素是正業，第五個是正命（正當的職業），第六個是正精進，第七個是正念，第八個是正定或正集中。因此，一旦你有了第一個因素（sammā-diṭṭhi），其他七個因素將隨之而來。

根據佛教，擁有正見就是知道四聖諦——看到我們的痛苦、無盡的再生、老化、疾病和死亡是由我們自己的渴望造成的，而停止痛苦的道路是八正道。

《Right view and right thought》

Q: The first path/one of the Noble Eightfold Path is sammā-diṭṭhi (right view) Could you explain the exact meaning of sammā-diṭṭhi as described in the teachings of the Buddha? How crucial is it (having the right view) in the process of developing the other seven (e.g. sammā-sati, sammā-samādhi etc) factors?

A: The first factor is very important which is right view. Right view (sammā-diṭṭhi) means to know the Four Noble Truths, to see that suffering is caused by our cravings. For us to stop our cravings, we have to develop the Noble Eightfold Path. So when we have this [right view] we have the first factor of the Noble Eightfold Path which will initiate the other factors to fall into place. If you know that your rebirth is caused by your cravings and your suffering is caused by your cravings then you have to stop your cravings. And what you should do to stop your cravings is to practise the Noble Eightfold Path’s remaining seven factors.

The second (sammā-sankappa) is to think continually of stopping your cravings, stopping your bad kamma because your bad kamma and cravings are the causes of your mental suffering. Once you have the second factor - to think of stopping your cravings - then you develop the third one which is right action and the fourth one which is right speech, then the fifth one is right livelihood, the sixth one is right exertion, the seventh is right mindfulness and the eighth is right meditation or right concentration. So once you have the first one (sammā-diṭṭhi), then the other seven will follow suit.

To have sammā-diṭṭhi according to Buddhism is to know the Four Noble Truths - to see that our suffering, our endless rebirth, aging, sickness and death are caused by our own cravings and the path to stop the suffering is the Noble Eightfold Path. 

《初果到三果的特徵》

Q: 你如何描述以下三種狀態的心智：i) 初果 ii) 二果 iii) 三果？你能詳細解釋他/她的能力和剩餘的煩惱嗎？

A: 初果已經擺脫了三個煩惱或束縛。

第一個束縛是對身體的錯誤看法，將身體視為自己。初果把身體看作自然現象——由四大元素組成的自然產物，身體會隨著老化、疾病和死亡而變化。因此，理解了這一現象後，初果聖者放下了對身體的依附，對身體的變老、生病或死亡沒有恐懼。初果聖者看待身體就像看待天氣——天氣可以從雪變成雨，雨變成暴風雨，或變成乾旱。

所以，身體就是這樣。它是自然的產物；沒有人能阻止它變老、變病和死去。看到這一點，達到初果的人放下了渴望身體永遠存在的想法。放下後，初果看到心中的壓力或痛苦消失。

因此，初果實時看到四聖諦。因此，初果對法（佛陀的教導）沒有疑問。結果，他/她對佛陀本人——無論他是否存在——也沒有疑問。初果也對僧團、聖弟子沒有疑問，因為他已經成為其中一員。

初果也看到心智的運作會導致苦（痛苦或壓力），主要是對事物的渴望和惡業（不良行為）。因此，初果不會再做任何惡業。即使他必須面對死亡，他也不會做任何惡業來保護自己的生命。

因此，初果擺脫的三個束縛是：

1.對身體作為自己的錯誤看法。

2.對佛陀、法和僧團的疑問。

3.儀式。儀式在佛教中沒有地位。是惡業造成的痛苦，對心靈造成傷害和危險。不是其他任何事情，因此不需要做任何儀式。初果唯一會做的儀式就是永遠遵守五戒。

然後，初果會進入第二個層次，稱為二果，通過思考身體的不怡人方面，減少他的性慾。但性慾尚未完全消失。如果性慾減少了50％，他就成為二果，這意味著他的性慾比初果聖者少得多。二果聖者的性慾尚未完全消失，因為他還沒有思考身體的不怡人性，因此他無法始終如一地將身體視為不怡人的。

一旦他能夠始終如一地看到身體為不怡人的，例如每次看到一個人時都能看到身體的骨架，那麼他就達到了第三個覺悟的階段。他成為阿那含。阿那含完全擺脫了另外兩個束縛——性慾和因沒有性慾而產生的悲傷、孤獨或不快。這就是阿那含擺脫的兩個束縛，即當這位聖弟子能夠始終如一地看到身體為不怡人時。因此，這是第三個覺悟的層次。

阿那含仍有五個束縛或煩惱需要擺脫，分別是：對色界定的執著、對無色界定的執著、我慢、散亂和無明。這些是他尚未擺脫的剩餘渴望。他仍然對自我的概念有執著。他仍然將心靈視為自我，儘管他不再將身體視為自我。因此，阿那含依然將自己視為自我——這就是他必須擺脫的，以徹底消除心中剩餘的所有心理壓力。

“法文，2023年2月26日。” 

《Traits of Sotapanna to anagami》

Q: How would you describe the status of the mind of: i) a Sotāpanna ii) a Sakadāgāmī iii) an Anāgāmī? Could you explain in detail what his/her capabilities and remaining defilements are?

A: A Sotāpanna has got rid of three defilements or fetters. The first fetter is the wrong view of seeing the body as himself or herself. A Sotāpanna sees the body as a natural phenomenon - a work of nature made up of the four elements, the body is subjected to change to ageing, sickness and death. So having understood this phenomenon, a Sotāpanna let go of his/her attachment to the body and has no fear over the body becoming old, becoming sick, or dying. A Sotāpanna looks at the body as if he is looking at the weather - the weather could change from snow to rain, rain to a storm, or to drought.

So the body is like that. It is a work of nature; no one can stop it from becoming old, becoming sick, and dying. And by seeing this, those who have reached Sotāpanna let go of their cravings for the body to exist forever. By letting go of it, a Sotāpanna sees the stress or suffering in the mind disappear.

So a Sotāpanna sees the Four Noble Truths in real-time. Therefore, a Sotāpanna has no doubt in the Dhamma (the teachings of the Buddha). And consequently, he/she has no doubt in the Buddha himself - whether he existed or not. A Sotāpanna also has no doubt in the Sangha, the Noble Disciples, because he has become one.

A Sotāpanna also sees the working of the mind that can cause dukkha (stress or suffering) which mainly are the craving for things and the bad kamma (bad action). So a Sotāpanna does not do any more bad kamma. Even if he has to die he will not do any bad kamma to protect his life.

Thus the three fetters that a Sotāpanna has got rid of are:

1) The wrong view of the body of himself/herself.

2) The doubt in the Buddha, Dhamma, and the Sangha.

3) The rituals.  Rituals have no place in Buddhism. It’s the bad kamma that cause suffering, cause the harm and danger to the mind. It’s not anything else so there is no need to do any rituals. The only ritual a Sotāpanna would do is to keep the Five Precepts forever.

A Sotāpanna would then move up to the second level, called Sakadāgāmī by contemplating on the unpleasant aspect of the body so he/she can lessen the sexual desire. But the sexual desire has not completely disappeared yet. If the sexual desire is lessened by 50 percent, he becomes a Sakadāgāmī which means that his sexual desire is much less than that of a Sotāpanna. The sexual desire of a Sakadāgāmī has not yet completely disappeared because a Sakadāgāmī has not yet contemplated the asuba nature of the body so he can’t see the body as being asubha or unpleasant at all time.

Once he can see the body as being asubha or unpleasant at all times, such as seeing the skeleton of the body every time he sees a person, then he reached the third stage of enlightenment. He becomes an Anāgāmī. An Anāgāmī has completely got rid of two more fetters – the sexual desire and the sad feeling, being lonely, or unhappy due to the consequence of not having sexual desires. Those are the two fetters that an Anāgāmī has gotten rid off that is when the noble disciple can see the body as being unpleasant at all time. So this is the third level of enlightenment.

An Anāgāmī still has five more fetters or defilements to get rid of which are: the attachment to rūpa-jhāna, attachement to arūpa-jhāna, conceit, restlessness, and ignorance. These are the remaining cravings that he has not got rid of. He still has an attachment to the concept of a self. He still looks at the mind as a self although he does not look at the body as a self. So an Anāgāmī still looks at himself/herself as a self— and this is what he has to get rid of in order to completely get rid of all mental stress left in the mind.

“Dhamma in English, Feb 26, 2023.” 

《關於初果》

「初果的內心已經擁有了法。」

問題：當一個人達到初果時，他怎麼知道他在前世已經進入了流（Sotāpanna）並再次來到這個世界？

阿姜回答：他會擁有相同的能力。初果永遠不會懷疑佛陀、法或僧團。初果不會依附於自己的身體。他知道這個身體是暫時的；這個身體不屬於他，他不害怕老化、疾病或死亡。

問題：索塔潘的定力會退步嗎？他是否會偶爾違反戒律？

阿姜回答：他不會違反戒律，因為他知道這個身體不值得為之違反戒律。他知道如果他違反戒律，他會感到不安，他不想因自己的行為而感到不安，因此初果不會違反任何戒律。

問題：初果在未來的輪迴中，有可能不接觸到法或真正的教導嗎？

阿姜回答：他（初果）內心已經擁有了法。他已經看到了聖諦（Noble Truths）。初果聖者知道他的心理痛苦來源於自己的渴望，因此他的目標是擺脫自己的渴望。他不需要任何人教導他，雖然如果沒有老師指導，他的進步可能會比較慢，但這是唯一的區別。如果他有一位達到更高境界的老師，這位老師可以指導他。

但如果他沒有老師，他可以以聖諦作為他修行的標準。如果他沒有老師，他可能會進展較慢，因為他可能不知道如何具體擺脫自己的渴望。他可能必須經歷許多試錯，這將花費更長的時間，但他知道他的目標是擺脫自己的渴望，因為他知道渴望使他感到悲傷或不快。他試著尋找渴望的止息，例如當他感到悲傷或不快時，他會問自己：「我在渴望什麼？我渴望什麼？」一旦他找到答案，他就會找到停止那種渴望的方法。

法文發表於2016年6月30日。

作者：阿姜·蘇查特（Ajahn Suchart Abhijāto） 

《About Sotapanna》

“A Sotāpanna has already had the Dhamma inside his heart.”

- - -

Question: When a person attains Sotāpanna, how does he know that he had entered the stream (in his previous life) when he comes back to this earth?

Than Ajahn:  He will have the same ability. A Sotāpanna will never doubt the Buddha, the Dhamma or the Sangha. A Sotāpanna will never be attached to his own body. He knows that this body is temporary; this body doesn’t belong to him, and he is not afraid of aging, sickness or death.

- - -

Question: Can a Sotāpanna’s samādhi regress or can he occasionally break precepts?

Than Ajahn:  He will not break precepts because he knows that the body is not worth breaking the precepts for. He knows if he breaks the precepts, he will feel bad and he doesn’t want to feel bad by his own actions, so a Sotāpanna will not break any precepts.

- - -

Question: Will there be a chance that a Sotāpanna might not encounter Dhamma or the real teaching for his remaining rebirths?

Than Ajahn: He (a Sotāpanna) has already had the Dhamma inside his heart. He has seen the Noble Truths already. A Sotāpanna knows that his mental suffering arises from his own craving, so his goal is to get rid of his own craving. He doesn’t need anybody to teach him, and he can progress by himself although it might be slower if he doesn’t have a teacher to guide him, that’s the only difference.

If he has a teacher who has achieved a higher level of attainments, the teacher can guide him.

But if he doesn’t have a teacher, he has the Noble Truths as a standard for him to practise. If he doesn’t have a teacher, he might be slow because he might not know how exactly to get rid of his craving. He might have to go through many trials and errors which will take a longer time, but he knows his goal is to get rid of his craving because he knows craving is the one that makes him feel sad or unhappy. He tries to search for the cessation of his craving, for example when he is sad or unhappy, he will ask himself, “What am I craving for? What do I desire for?” And once he finds it, he will find a way to stop that craving.

Dhamma in English, Jun 30, 2016.

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g 

《擺脫恐懼》

問題：要成為一位初果聖者（Sotapaññā），我們必須擺脫對老化、疾病和死亡的恐懼。我們需要分別擺脫每一個恐懼，還是它們作為一個整體一同出現？

阿姜回答：不，它們是不同的問題。有時人們不喜歡變老。有時人們不喜歡生病，因為他們不喜歡從疾病中感受到的痛苦。而人們不想死，因為他們會失去一切。所以這三個問題是分開的，但它們都是基於身體的。如果你沒有[肉身]，那麼就不會有老化、疾病、死亡和分離。因此，你需要分別處理這些問題。當你的頭髮開始變白時，就讓它自然，不要染頭髮。如果你有皺紋，看起來老或醜，那就讓它自然。這不是你自己。身體不是你自己。你不是身體。

當你生病並感到痛苦時，你會因為不想感受到痛苦而對疾病感到恐懼。但你必須學會與痛苦的感覺共處，通過禪修來達成。讓痛苦出現，但你不應該起身。你應該嘗試教導你的心去感受痛苦，就像對待其他疾病一樣。總有一天，你會生病，無論你試著調整身體到什麼姿勢，痛苦的感覺都不會消失，然後你就知道你必須學會與之共處。一旦你能夠與之共處，如果你對痛苦的感覺沒有抵抗，那麼就不會有壓力。就這樣。這是你必須解決的問題。因此，它們或多或少是三個你需要學會分別處理的問題。

學生：所以這需要正念、禪修和智慧來擺脫這些恐懼。

阿姜回答：對的。你需要這些來擺脫對老化、疾病和死亡的恐懼，以及與摯愛之人或財物的分離。你必須嘗試帶著自己的身心走進荒野，什麼都不帶，沒有人陪伴。就像去山裡待幾天，測試自己是否能應對。你與擁有的一切、人和事物分開。因為遲早你會與一切分離，對吧？你可能認為分離會在死亡時發生，但事實並不總是如此。你甚至可能在死之前就與一切分離。

學生：是的，有時我們不會想到這一點。有時我們會想「哦，這離我還很遠」，但它可能會突然發生。

“Dhamma in English, May 31, 2022.”

By Ajahn Suchart Abhijāto 

《Get rid of fear》

Question:  To become a Sotapaññā, we have to get rid of fear of ageing, sickness, and death. Do we have to get rid each one of them separately, or do they come together as one package?

Than Ajahn:  No, they're separate problems. Sometimes people don't like to get old. Sometimes people don’t like to get sick because they don't like the painful feeling that they get from sickness. And people don't want to die because they’ll lose everything. So they are three separates problems but they all are based on the body. If you have no [physical] body, then you won’t have ageing, sicknesses, death, and separation. So you have to do them separately. When your hair starts to become white, leave it alone, don't dye it. If you get some wrinkles, look old, or ugly, just leave it alone. This is not yourself. The body is not yourself. You're not the body.

When you are sick and get painful feeling, you become afraid of the sickness because you don't want to get the painful feeling. But you have to learn to live with the painful feeling, by meditating. Let the pain arise and you shouldn’t get up. You should try to teach your mind to feel the pain like any other sickness. One day, you're gonna be sick, and in whatever position you try to adjust your body to, the painful feeling will not disappear, then you know that you have to learn to live with it. Once you can live with it, if you have no opposition to the painful feeling, then there will be no stress. That’s it. That’s the problem that you have to solve. So, they are more or less three separate problems that you have to learn to deal with separately.

Student:  So this is something where I need mindfulness, meditation, and wisdom to get rid of this.

Than Ajahn:  Right. You need them to get rid of your fear of ageing, sickness, and death, and also separation from your loved ones or your possessions. You have to try to go out into the wild with nothing, with nobody else. Just your body and mind. Like going to the mountain and stay for a few days to test yourself whether you can deal with it or not. You separate from everything that you have, from people and things. Because sooner or later you're going to be separated from everything, right? You might think that you will separate at the time of death, but that’s not always the case. You might separate from everything even before your death.

Student:  Yes, sometimes we don't think about that. Sometimes we think ‘Oh, it's a long way away from me,’ but it can just happen all of a sudden.

“Dhamma in English, May 31, 2022.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

《贊助電影票=惡業？》

信徒：如果我贊助某人享受感官樂趣，比如看電影和去音樂會，這算是惡業嗎？謝謝！

阿姜蘇查特：不，這是善業，你在施捨（布施）。當你帶孩子去動物園或看電影時，你是在給他們帶來快樂，這沒有什麼錯。

《Giving movie tickets=Bad kamma?》

Devotee： if I sponsor someone to enjoy sensual pleasure like movies and going to a concert , is that bad kamma? Thank you ?

Ajahn Suchart: No, that is good kamma, you are giving dana. When you take children to zoo or to movie, you are giving them happiness, there is nothing wrong with that

《大腦，心和腦退化》

信徒：阿姜。請澄清覺知元素與大腦之間的關係。如果大腦發生了什麼事情，覺知元素會受到影響嗎？比如阿茲海默症患者可能會失去正念的能力。

Ajahn Suchart：正念並不依賴於大腦。正念存在於心中。有時你的身體很健康，但仍然可能沒有正念，仍然會健忘。所以，不論你是正念還是健忘，這不在於大腦，而在於心。

《Brain, mind and Alzheimer’s 》

Devotee: Ajahn. Please clarify the relationship between the knowing element and the brain. If something happens to the brain, do the knowing element get impacted? Like people with Alzheimer can lose their ability to be mindful.

Ajahn Suchart: Mindfulness does not depend on the brain. Mindfulness is in the mind. Sometimes you can have a healthy body and you can still be not mindful, still be forgetful. So whether you are mindful or forgetful , its not in the brain, it’s in the mind

《為什麼有人想成為獨覺佛？》

信徒：為什麼會有人想成為獨覺佛，而不是佛陀或阿羅漢？他們必須忍受更多的痛苦才能成為獨覺佛，但卻無法教導他人。

Ajahn Suchart：我認為這是出於驕傲。他想自己成為佛陀，不想依賴他人。有些人就是這樣。他們希望自己獨立達成，不想依賴別人。

信徒：但如果他們真的那麼自豪，為什麼不選擇成為正等正覺的佛陀呢？

Ajahn Suchart：這是他們的性格，可能他們不想教導。不同的人有不同的性格和偏好。你的想法是一種方式，而他的想法是另一種方式。你必須接受他的想法。你不能期待他總是像你一樣思考。他希望成為獨覺佛，這是他的事，為什麼要因此而受損呢？

《Why someone would like to be paccekabuddha?》

Devotee: why will anyone want to become a paccekabuddha instead of Buddha or an arahant? They have to endure more pain just to become a paccekabuddha. But cant teach people.

Ajahn Suchart: I think it is a matter of pride. You want to become a buddha yourself , you don’t want to study from other people. Some people like that. They want to achieve on their own, they don’t want to rely on other people.

Devotee: but if they are really proud, then why not sammasambuddha?

Ajahn Suchart: that is their character, maybe they don’t want to teach. Different people have different character and preferences. Your thinking is one way, his thinking is another way. You have to accept his thinking. You don’t expect him to think like you think all the time. He wishes to become a paccekabuddha. It is his business, why have to get eroded with that?

《家人強烈反對修行？》

信徒：我已經獨自保持八戒85天了。我家人快瘋了，因為我剃了頭髮並保持八戒。他們對我感到沮喪和生氣。我無法避開他們。他們的行為帶來了很多不安和憤怒……

Ajahn Suchart：你必須改變對周圍人的態度。你感到不安和煩躁，是因為你希望他們理解你。但他們並不理解，這正是問題所在。所以你只需讓他們保持這樣。不要試圖說服他們，也不要試圖解釋。因為他們不理解。這就像是在講兩種語言。因此，不要對他們有任何期待。讓他們對你生氣。讓他們做任何他們想做的事。但你要保持冷靜，繼續你的正念和打坐。

《Family oppose strongly to practice? 》

Devotee: have been keeping 8 precepts 85 days living alone. My family gone crazy, for why I shave my hair off and keeping the eight precepts. They get frustrated and angry with me. I cant avoid them. And bring up a lot of restlessness and anger in me with their actions. …..

Ajahn Suchart : You have to change the attitude to the people around you. So you get restless and agitated because you want them to understand you. But they don’t understand you, that is the point. So you just have to let them be. Don’t try to convince them, don’t try to explain to them. Because they don’t understand. It’s like speaking to two languages. So don’t expect anything from them. Let them get angry at you. Let them be whatever they want to be. But you just stay calm and continue with your mindfulness and meditation.

《從凡夫到阿羅漢》

信徒：初果有三個標準，分別是放棄身見、懷疑，以及執著儀式和規條。

Ajahn Suchart：另外兩個標準會一起一組地出現。

你只需要看到這個身心並無自我。

它們是自然現象，所以你要放手，放下它們。

一旦你能做到這一點，你就能在自己身上看到四聖諦。

你會明白你的痛苦來自於對身體和感受的控制欲。

一旦你看到身心是自然現象，放下對它們的控制欲，痛苦就會消失。

於是你在心中看到四聖諦的出現。

這樣你就知道這四聖諦來自於佛陀，佛陀是發現它的人。因此，你不再懷疑是否有佛陀，是否有佛法教導。你不再懷疑跟隨他教導的人是否能成為聖弟子，因為你自己已經成為一名弟子。這樣你就徹底擺脫了對佛陀、佛法和僧團的懷疑。

第三個標準，你會看到你的痛苦來自兩個來源：

一是你的渴望，二是你的欲望。

你無法實現它們，然後你就會遭受痛苦。

另一個來源來自於你的惡業行為，比如殺生、偷竊、違反戒律。所以你對業力法則毫無疑問，因此你會永遠保持五戒。

而他不會做任何儀式來消除他的痛苦。因為他知道痛苦來自於自己的渴望。所以他只需要停止自己的渴望，無需做任何儀式來驅散痛苦。

信徒：那麼第四個聖諦是關於道的。人們真的能看到這個道嗎？

Ajahn Suchart：不，那是你的行為,你自己去做。你打坐以達到禪定，然後調查身體和感受的本質，從而獲得智慧。

在此之前，你必須先保持戒律，八戒。並修習禪定以達到平靜。當你獲得平靜後，離開打坐，調查身體和感受的本質。當它們實際上不出現時，你必須強迫自己去面對痛苦的感受，比如長時間打坐。然後痛苦的感受出現，這時你要用智慧和禪定來處理，而不是移動身體。因為在現實生活中，早晚你都會面對因病或其他原因而來的痛苦。不論你怎麼移動身體，都無法擺脫痛苦。因此，你必須教導自己的心去接受痛苦。讓心不再因痛苦而受苦。所以你必須讓心接觸痛苦的感受。比如坐幾小時而不移動身體，並用智慧來教導心去接受痛苦的感受。

另一部分是身體的死亡。你必須讓身體面對一些風險和危險。這可能威脅到身體的生命，看看你的心如何對那種情況作出反應。如果你有智慧，你會知道身體終究會死去，因為它是無常的，並且沒有自我的，控制身體的人無法阻止身體的死亡。你無法阻止身體的死亡。所以你必須接受身體作為自然現象，如風雨雪一樣；然後讓它自生自滅。一旦你接受了這一點，你就不再害怕死亡，不再害怕痛苦。這就是初果聖者的能力。

你仍然對他人的身體有渴望。你仍然對他人有性欲。這是下一個實踐的層次，對於斯陀含和阿那含。你必須用智慧來看待身體的不怡人的部分，不淨；以此來停止你的性渴望或渴求。一旦你徹底擺脫了渴望，你就達到了第三個覺悟。如果你部分消除了性渴望，你就達到了第二個層次，斯陀含。如果你完全擺脫了性渴望，那麼你就達到了第三個層次，阿那含。

從那一刻起，你將不會再返回或再生為人類。但你仍然會再生為無色界的存在，這是梵天的領域，這些靈體擁有進入色界或無色界禪的能力。如果你想擺脫這兩個領域，你必須停止對色界和無色界的執著和依賴，這些已經成為你快樂的來源。你停止從禪定中尋求快樂，然後你將進入涅槃，因為你擺脫了所有對感官享樂和禪定快樂的渴望。再也沒有什麼能將你拉回三界的存在。

因此，在那種狀態下，心被稱為涅槃的狀態。沒有對三界存在的渴望。沒有對色界禪快樂的渴望，沒有對無色界禪快樂的渴望。

信徒：似乎只有阿羅漢才能擺脫散亂。

Ajahn Suchart：是的。因為在最後的修行階段，心仍然需要弄清楚心中發生了什麼。那麼，問題出在哪裡？需要做什麼？需要擺脫什麼？所以要進行大量調查，這就是散亂。這不是低層次（五）蓋中的散亂。這裡的散亂更多的是調查的問題，尋找真相，關於心的本質。因此是不同的。但如果你過度思考，時間長了，心也會變得不安和焦躁。

所以你必須停止，回到禪定。然後在禪定之後，你再出來進一步調查，更多地尋找剩餘的煩惱，它們是什麼，在哪裡。最終你會發現，這就是無明，對心的真實本質的無知。心中事物的本質仍在不斷變化。當你修行時，你以為自己能控制一切，能讓心保持平靜與安寧。但最終你會意識到你無法做到。因為心就像身體、感受一樣。它們也會改變。心的狀態不斷變化。有時你有平靜的心，有時你有不安的心。因此你必須停止對心的控制渴望，使其總是保持平靜。而是接受心的變化本質。因為它仍然暴露於身體的五蘊之中。因為它仍然受到聲音、氣味、觸覺物品的影響，這些都進入心中，導致心境變化。有時你有愉快的一天，有時你有糟糕的一天；這都是因為你所遇到的情況。 

《From common wordling to Arahant》

Devotee : sotapanna has three criterias, the relinquishment of self view, doubt ,and clinging to rites and ritual

Ajahn Suchart: The other two will come in groups.

All you have to do is seeing that this body and mind as having no self

They are natural phenomena, so you let go and leave them alone

Once you can do this, you can see the four noble truth in yourself

You can see that your suffering comes from your desire to control your body and feelings,

Once you see that the body and mind are natural phenomena , you let go of your desire to control them, and your suffering will disappear

So you  see the four noble truth appearing in your mind

So you know that this four noble truth comes from the buddha, the buddha is the one who discovers it. So you then have no doubt whether there is a buddha, whether there is Dhamma teaching or not. You have no doubt that people following his teaching can be noble disciple or not, because you have become one yourself. So you have got rid of the doubt on buddha dhamma and sangha completely.

And the third one, you see that your suffering comes from two sources. From your cravings, from your desire. You cannot achieve it, then you get sufferings. And the only one comes from your bad kamma action ,like killing, stealing , breaking the precepts. So you don’t have any doubt on the law of kamma , so you will keep the five precepts permanently.

And he will not do any rituals to get rid of your sufferings. Because he knows that the sufferings come from his own craving. So he just has to stop his craving, and there is no need to do any rituals to ward of sufferings.

Devotee: So the fourth noble truth is about the path. Do people actually see the path?

Ajahn Suchart: No, your action, you do it. You meditate to get to the samadhi, and then you investigate the nature of the body and feeling to get to wisdom.

Before that, you have to keep the precepts first , eight precepts. And practice meditation to get to equanimity . After you have got equanimity, you come out of meditation and investigate the nature of body and feeling. When they don’t actually happens, you have to force yourself to expose to painful feelings , like sitting for a long time. Then the painful feelings appear, then you want to deal with it with wisdom and samadhi, not by moving your body. Because in real life. One day sooner or later, you gonna face pain from your sickness or something. Regardless of how you move your body, you wont be able to get rid of the pain. So you have to teach your mind to accept to the pain. So the mind doesn’t suffer from it. So you have to expose your mind to painful feelings. Like sitting for hours without moving the body, and using wisdom to teach the mind to accept the painful feeling.

And the other part is the death of the body. You have to expose the body to some risk and danger. That might threaten the life of the body, and see how your mind react to that situation. If you have wisdom, you know that the body is going to have to die sooner or later , because it is impermanent , and it has no self , the one who controls the body , can stop the body from dying.  You cannot stop the body from dying. So you have to accept the body as a natural phenomena, like the wind and the rain and snow; and leave them alone. Once you have accepted this, you will no longer have any fear of death , fear of pain. So this is the ability of sotapnna.

You still have the cravings towards the body of other people. You still have sexual desire for other people. Which is the next level of work for practice. To sakanagami and anagami. You have to use wisdom to look at the unpleasant part of the body, asubha; in order to stop your sexual desire or cravings. Once you can get rid of desire compleley, then you have achieved the third level of enlightenment. If you partially eliminate your sexual craving, you get to the second level, Sakadagami. If you completely get rid of your sexual desire, then you reach the third level , anagami.

Then from that point, you will not return or reborn to human body anymore. But you will still reborn to the formless realm of existence, which is the realm of Brahma, the spiritual beings who are blessed with the ability to enter into rupa jhana or arupa jhana. And if you want to get rid of these two realms, you have to stop your attachement and clinging to rupa jhana and arupa jhana for your source of happiness. You stop seeking happiness from Jhana, and then you will enter into nibanna , because you have got rid of all your cravings for sensual pleasures, for pleasures from jhana. There is nothing to pull you to the three realms of existence anymore.

So , in that state, the mind is called the state of nibanna. There is no craving to be born in the three realms of existence. No craving for rupa jhana pleasure, no craving for arupa jhana pleasure

Devotee: It seems that only arahant can get rid of restlessness

Ajahn Suchart: yeah. Because during the last stage of practice,  the mind still have to figure out whats going on inside the mind. So , whats wrong? What has to be done? What has to get rid of?  So do a lot of investigations, restlessness. It is not like the restlessness in the lower hindrances. The restlessness is more about sensual pleasure, but for the higher restlessness here; it’s the word for investigation, to find out the truth . About the nature of the mind. So its different. But you can still develop restlessness if you contemplate  too much, too long , the mind can become restless and agitated.

So you have to stop and come back to samadhi. Then after samdhi, you come out for more investigate , do more searching for the remaining defilements what they are, where they are. Eventually  you will find out , which is avijja, ignorance. Ignorance of the true nature of the mind. That the nature of the objects in mind are still changing all the time. And when you practice, you thought that you can control everything, you can control the mind, to make it calm and peaceful all the time. But eventually you just realize you cannot do that. Because the mind is like the body , the feeling. They also change. The state of mind keep changing. Sometimes you have a calm mind, sometimes you have a restless mind. So you have to stop your desire to control the mind to make it calm all the time. But instead accept the changing nature of the mind . Because it still exposes to the body the khanda. Because it still being impacted by the sound, smell ,tactile objects that come into the mind ,causing the mind states to change. Sometimes you have a pleasant day , sometimes you have a bad day; baccause of the situation you come across.

《你想要快樂嗎？》

你想要快樂，對吧？

如果你想要快樂，就去打坐！

因為當你打坐時，你會變得快樂。

這是最好的快樂形式，因為你不需要付出金錢。

如果你想通過旅行來快樂，你就必須付錢。如果不付錢，你就無法實現。

打坐不需要錢，只需要時間和安靜的地方，這就夠了。