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Ajahn Golf 有分享祂的佛法
Ajahn Golf has shared his Dhamma
《如何修習禪定進步得快》
我們為什麼要修習禪定？目的是什麼？
目的就是為了獲得心力（精神力量）。
得到心力用來做什麼呢？
就是用來控制自己的心。
就好像駕駛和控制一輛車一樣。
同樣是一起修習禪定的人，為什麼有的人進步快，有的人進步慢？原因就在於觀察力。修行的人觀察力各不相同。
有些人會運用自己速行的智慧作為觀察的方法；
有些人則是任由事情自然發展，聽其自然。
那些「隨它去、任其自然」的人，並沒有建立觀察，因此進步就會慢。
而那些能夠建立觀察、有觀察力、對所發生的一切現象感興趣，並努力加以思考與審察的人，修行就會前進得更快。
在佛教論典 Visuddhimagga《清淨道論》中，也曾對禪定提出這樣的觀察方法：
當某一天禪定生起時，就要觀察那一天自己做了什麼。例如：
那一天吃了什麼食物，因此禪定容易生起；
那一天在什麼時間打坐，於是就再採用那個時間；
那一天打坐時面向哪個方向，就再面向那個方向。
這些都是一種建立觀察的方法。
其目的，是為了使這顆心變得更容易調伏、更容易教導，也更容易獲得寧靜，使修行之路走得更快。
不過，這些觀察只是提供一個方向而已。至於我們要如何運用自己的速行智慧（Javana-paññā）來建立觀察，還需要靠自己去實踐與體會。
除了最初使心進入禪定的這些觀察之外，還有另一種觀察。當我們的心不寧靜時，就要觀察：為什麼不寧靜？一定有原因。
表面看來是因為心散亂、想得太多。
但事實上，散亂與多想並不是根本原因，那已經是結果了。
真正的原因，是在於我們心中所執取的種種東西。
這些執取被我們拿來收藏、埋藏在心裡，例如：
與人爭吵過的事情，我們把它記在心裡；
與人歡喜交往的事情，也記在心裡；
工作遇到不順利的事情，也收在心裡；
工作順利完成的事情，也收在心裡。
當這些事情越積越多時，它們就成為原因，使我們在打坐時不斷生起念頭：
「嗯……也許應該這樣做，也許應該那樣做。」
想來想去，心就變得散亂了。
那麼，要如何解決這樣根本原因呢？
要解決根本原因，就必須使用一把刀劍。
刀劍是非常鋒利的，如果用鋒利的刀劍一下斬下去，人都可以被斬成兩段，這就叫做刀劍。
然而這裡所說的刀劍，並不是用來砍人的刀劍，
而是指智慧。
智慧，就是我們用來解決當下所發生事情的工具。
因此，歷代師父常說：智慧是一種必須從小学一直用到大學的人生能力。
同樣地，在修行中我們也要用智慧來對治自己的心。
以智慧為刀劍，把那些執取一刀斬斷。
如果斬不斷怎麼辦？
那是因為我們的刀鈍了。
刀鈍了，就砍不斷；砍不斷，心就無法安定。
那麼怎樣才能使這把刀鋒利呢？
其實並不困難。
因為這把刀只要磨一瞬間就會鋒利，
不需要磨幾個小時，只要一秒或一分鐘就夠了。
如何磨這把智慧之刀呢？
只需要生起一個念頭：
這個身體，不過只是世間的一種物質而已；
各種思想、事業、事情，也不過只是世間的現象而已。
這些都不是「我」或「我的」。
一切都只是各種法與界（元素）而已。
當這樣觀照時，就等於把它們斬斷了。
這就叫做磨刀。
如果我們能夠這樣磨刀一瞬間，
一切煩亂的情緒就會立刻四散消失。
就好像當佛陀受到魔王擾亂時，
魔王來挑戰佛陀，佛陀只需要磨刀一瞬間，一秒鐘而已，那些魔軍就全部失敗了。
我們也是一樣。
必須用這把智慧之劍斬下去。
如果我們的劍不鋒利，心就繼續散亂；
如果我們的劍鋒利，心就會繼續安定。
就是這樣的道理。
Luang Por Wiriyang Sirintharo
cred. to 中泰佛法 คำสอนปฏิบัติธรรมจีนและไทย
更多關於 Luang Pu Viriyang Sirindharo:
《How to progress fast in meditation?》
Why do we practice meditation? What is the purpose?
The purpose is to gain mental power (spiritual strength).
What is this mental power used for?
It is used to control our own mind.
It's like driving and controlling a car.
Among those who practice meditation together, why do some progress quickly while others progress slowly? The reason lies in observational ability. The power of observation varies among practitioners.
Some people use their swift wisdom (Javana-paññā) as a method of observation;
Some people just let things take their natural course, letting them be.
Those who adopt a "let it go, let it be natural" approach do not establish observation, so their progress will be slow.
But those who can establish observation, possess observational power, are interested in all phenomena that arise, and diligently contemplate and investigate them, will advance faster in their practice.
In the Buddhist treatise Visuddhimagga (The Path of Purification), this method of observation for meditation is also proposed:
When meditative stillness (samādhi) arises on a certain day, one should observe what one did that day. For example:
What food did you eat that day that made stillness arise easily?
What time did you sit in meditation that day? Then adopt that time again.
Which direction did you face while sitting that day? Then face that direction again.
These are all methods of establishing observation.
The purpose is to make this mind more tames, more teachable, and to attain tranquility more easily, enabling the path of practice to progress faster.
However, these observations only provide a direction. As for how we use our swift wisdom (Javana-paññā) to establish observation, we must rely on our own practice and experience.
Besides these initial observations for entering stillness, there is another type of observation. When our mind is not calm, we must observe: Why is it not calm? There must be a reason.
Superficially, it seems because the mind is distracted and thinking too much.
But in fact, distraction and overthinking are not the root cause; they are already the result.
The real cause lies in the various things we cling to in our minds.
These attachments are collected and buried deep in our hearts, for example:
Arguments we had with people, we remember them in our hearts;
Pleasant social interactions, we also remember them;
Difficulties encountered at work, we store them in our hearts;
Successfully completed tasks at work, we also store them in our hearts.
When these things accumulate more and more, they become the cause, making thoughts constantly arise during meditation:
"Hmm... maybe I should do it this way, maybe I should do it that way."
Thinking back and forth, the mind becomes distracted.
So, how do we solve this root cause?
To solve the root cause, we must use a sword.
A sword is very sharp. If you strike with a sharp sword, you can cut a person in two. That's what a sword does.
However, the sword spoken of here is not a sword used to cut people.
It refers to wisdom.
Wisdom is the tool we use to solve the problems that arise in the present moment.
Therefore, the masters of old often said: Wisdom is a life ability that must be used from primary school all the way to university.
Similarly, in our practice, we must use wisdom to counter and manage our own minds.
Use wisdom as the sword to cut through those attachments in one stroke.
What if you can't cut through it?
It's because our sword is blunt.
If the sword is blunt, it cannot cut; if it cannot cut, the mind cannot find peace.
So how can we make this sword sharp?
Actually, it's not difficult.
Because this sword only needs to be sharpened for an instant to become sharp.
It doesn't require hours of sharpening; just one second or one minute is enough.
How do we sharpen this sword of wisdom?
Simply by generating one thought:
This body is merely a type of material element in the world;
Various thoughts, careers, and affairs are merely phenomena in the world.
These are not "I" or "mine."
Everything is just various Dhammas and elements (dhātu).
When we contemplate like this, it is equivalent to cutting them off.
This is called sharpening the sword.
If we can sharpen the sword for just an instant like this,
all agitated emotions will immediately scatter and disappear.
It's like when the Buddha was disturbed by Mara the Tempter.
Mara came to challenge the Buddha. The Buddha only needed to sharpen his sword for an instant, just one second, and all those armies of Mara were completely defeated.
It's the same for us.
We must strike with this sword of wisdom.
If our sword is not sharp, the mind will continue to be distracted;
If our sword is sharp, the mind will continue to be calm.
That's how it works.
Luang Por Wiriyang Sirintharo
more about Luang Pu Viriyang Sirindharo:
《不與愚人交往 Don't associate with the fool》
《不與愚人交往 Don't associate with the fool》
「不要跟愚人交往，
應該跟有智慧的人交往。
要親近智者，不要去親近愚人。
如果你去親近愚人，
自己也一定會跟著變得愚蠢；
如果你親近智者，
自己也會跟著變得有智慧。
所謂的『智者』，
就是具足德行的人。
所謂『德行』，就是：
不做欺騙的事，
身體沒有惡行、
言語沒有惡行、
心裡也沒有惡行。」
The Buddha taught:
“Do not associate with fools,
but associate with the wise.
Draw near to wise people, and do not draw near to foolish ones.
If you associate with fools,
you yourself will surely become foolish too.
If you associate with the wise,
you yourself will become wise as well.
A ‘wise person’ is someone endowed with virtue.
And virtue means:
not engaging in deceit,
no unwholesome bodily actions,
no unwholesome speech,
and no unwholesome thoughts or intentions.”
— Luang Por Viriyang
cred. to 中泰佛法 คำสอนปฏิบัติธรรมจีนและไทย
《禪定的退失 The Loss of stillness》
《禪定的退失 The Loss of stillness》
為什麼會出現「禪定退失」的情況？禪定的退失，主要源於以下幾個方面：
**懶惰、拖延、不重視禪修**
如果我們放任自己，一天、兩天、三天、四天地鬆懈下去，最後就會徹底放棄，不再修行。因此，即便已經把禪修學完了，例如參加課程、完成了禪修教師課程，之後卻停止修行，禪定同樣會退失。
禪定並不是說一定要證得阿羅漢才不會退失；一旦退失，我們自己馬上就會覺察到——內心的嗔恨、怨恨、報復心開始生起。一旦這些心理現象出現，就表明退失的徵兆已經出現。
**看不到禪定的重要性**
有些人認為禪定並不重要，不修禪定也沒關係；自己有很多錢，過得比修禪的人快樂得多，所以覺得禪定可有可無。他們不知道的是：即便真的有錢、真的富有，甚至成了大富翁，但若是一個吝嗇的人，捨不得花錢，那也同樣沒有快樂。經典中說過：「有了大量金錢財寶，只是一味想著錢財，什麼都不想，死後就會投生為餓鬼，躺在財寶旁邊守著，卻不知道如何再生善趣。」
因此，並不是有錢就足以讓每個人都獲得真正的快樂。真正能生起的快樂，必須來自於心的力量，來自於禪定；而禪定又必須從念誦（佛陀、阿羅漢）等修行方法中生起。
有的人因為懶惰就放棄禪修.....
**與「魔」的對抗**
退失的道路很多。因為如果一個人尚未修習禪定，其實還不會遇到「魔」；正如前面所說，當還沒有正確的禪定時，魔也不會出現。一旦正確的禪定在我們身上生起，魔就會隨之而來。坐禪時，稍微痛一點、酸一點就放棄；第一次放棄，第二次再放棄，接下來就會不斷放棄，變成久久才修一次。久而久之，即使是再好、再有益的東西，如果不加照顧，也只能被丟棄，就像食物一樣：本來可以吃一個月、一年，但若不照看，一個星期、兩天就腐壞變臭。
**放逸、疏忽大意**
情況也是如此。當我們認為「不修禪定也沒關係」，或者聽信某些話，說「不用修禪定也可以，自然禪定到這種程度就夠了」，其實是不夠的。就好比我們的身體，如果不照顧、不保養，就會迅速衰敗。吃不吃有益的食物也不管，反而不斷做傷害身體的事，身體自然無法長久維持。古人說過：「我們依靠什麼生活，就必須懂得維護它；若依靠某樣東西卻不懂得保護，就無法依靠它太久，很快就會損壞。」住在房子裡卻不維護，房子就會很快倒塌；不防白蟻，房子也會壞得更快。若懂得照料，就能壞得慢一些，人也能住得久。人也是一樣，不懂得照顧自己，任由身體發胖、疾病叢生，不久也會死亡。同樣地，若要讓禪定成長、提升，懶惰的人、不識珍寶的人，即使得到了好東西，也會隨手丟在路邊；得到了鑽石、黃金卻不懂得珍惜，扔在路旁，很快就會被別人撿走——就是這個道理。當我們已經獲得禪定卻又放逸，尤其是那些禪定尚未達到高層次、尚未證得無色界禪的人，仍然可能放逸、仍然會退失。
於是有這樣一個故事：
尊者摩訶迦葉，有一位學生叫「摩那」。尊者教導他修行，直到成就無色界禪，甚至能夠飛行。他飛來飛去，有一次遇見一位美麗的女子，心生愛染，禪定便退失，從空中墜落，無法再飛。後來他結婚，但又沒有謀生的技能，只好去偷盜，被人抓住後判處死刑。尊者摩訶迦葉憐憫弟子，前去指點他在臨刑之處如何安住其心，並教他修行的方法。弟子因此重新得到了禪定，掙脫了枷鎖，飛行逃離而去。
關於禪定的退失，有多種類型，可能發生在心所緣的各種境界上，如色、聲、香、味等各種感受。但無論如何，只要我們每天都有修習禪定，禪定就會自動把這些干擾清除掉。這就好比有了污水，如果我們擁有大量的清水，清水自然就能把污水排除出去；但要清除污水，前提是清水必須足夠多。
此外，即便禪定有所退失，我們過去所積累的心的力量，大約有60%會留下來，成為習慣、成為資糧（功德），繼續存在下去。但最好還是不要讓禪定退失，應當持續不斷地修行，因為修禪並不需要投入任何外在成本。因此，我們不應讓心退失到生起嚴重煩惱的程度。只要努力保持規律修行，就好像懂得保養身體一樣，身體就能保持健康，也就能夠完成我們所期望完成的事情。
解決的方法是：我們必須尋找對治之道，要在心中建立慈愛，要經常培育心力與禪定。經過一段時間，心力就會逐漸增強，並能夠摧毀負面的心態，使內心生起寬恕與原諒；心也就不再執著於嗔恨、怨懟與報復之中，這種狀態就稱為「能夠寬恕」。
如果不懂得這樣用心觀照，情況就會變得更糟，心會迷失、沉溺其中，因為禪定已經退失，來不及自我修正。不過，無論如何，那已經積累下來的60%的心力是不會退失的，它將一直幫助我們，直到最終的成就為止。
Luang Pu Viriyang Sirindharo
Judge 翻譯
Why does the situation of "the loss of stillness" occur? The loss of stillness mainly arises from the following aspects:
**Laziness, Procrastination, and Not Valuing Meditation Practice**
If we indulge ourselves, slacking off for one day, two days, three days, four days, eventually we will completely give up and no longer practice. Therefore, even if we have completed studying meditation—for example, attending courses or finishing a meditation teacher training course—but then stop practicing afterward, stillness will still be lost.
Stillness does not mean that it only remains permanent once one attains Arahantship; as soon as it is lost, we ourselves will immediately notice it—anger, resentment, and vengeful thoughts begin to arise in the mind. Once these mental phenomena appear, it indicates that the signs of loss have already emerged.
**Failing to See the Importance of Meditative Stillness **
Some people think that meditative stillness is not important and that it's fine not to practice it; they have a lot of money and live much happier lives than those who meditate, so they feel meditative stillness is optional. What they do not know is: even if one truly has money, is truly wealthy, or even becomes a tycoon, but if one is a stingy person who is unwilling to spend money, there will still be no happiness. The classics state: "Having vast amounts of money and treasures, yet only obsessively thinking about wealth and nothing else, after death one will be reborn as a hungry ghost, lying beside the treasures guarding them, yet not knowing how to be reborn in wholesome realms."
Therefore, having money is not sufficient to bring true happiness to everyone. The happiness that can truly arise must come from the power of the mind, from meditative stillness; and meditative stillness must arise from practices such as (repeated) recitation (of the Buddha, Arahants, etc.).
Some people abandon meditation due to laziness...
**Confrontation with "Mara" (Demonic Forces)**
There are many paths to loss. Because if a person has not yet practiced meditative stillness, they actually will not encounter "Mara"; as mentioned earlier, when correct meditative stillness has not yet arisen, Mara will not appear. Once correct meditative stillnessarises in us, Mara will follow. During sitting meditation, one gives up at the slightest pain or soreness; giving up the first time, then again the second time, and subsequently continuing to give up, turning into practicing only rarely. Over time, even the best and most beneficial things, if not cared for, can only be discarded, just like food: originally it could last a month or a year, but if not looked after, it spoils and stinks in a week or two.
**Indulgence and Negligence**
The situation is the same. When we think "it's okay not to practice meditative stillness," or believe certain words saying "no need to practice meditative stillness; natural stillness to this degree is enough," it is actually not enough. It is just like our body—if not cared for or maintained, it will rapidly decline. Not caring whether one eats beneficial food or not, and instead constantly doing things that harm the body, the body naturally cannot be sustained for long. The ancients said: "Whatever we rely on for living, we must know how to maintain it; if we rely on something but do not know how to protect it, we cannot rely on it for long—it will soon be damaged." Living in a house without maintaining it, the house will quickly collapse; not preventing termites, the house will deteriorate even faster. If one knows how to care for it, it deteriorates more slowly, and people can live longer. People are the same—if one does not know how to care for oneself, allowing the body to become obese and filled with diseases, death will soon come. Similarly, to allow meditative stillness to grow and improve, lazy people or those who do not recognize treasures—even if they obtain good things—will casually discard them by the roadside; obtaining diamonds or gold yet not cherishing them, throwing them by the road, they will soon be picked up by others—this is the principle. When we have already attained meditative stillness but then become indulgent, especially those whose meditative stillness has not yet reached higher levels or attained the formless realm Jhanas, they can still indulge and still lose it.
Thus, there is this story:
Venerable Mahākassapa had a student named "Mona" (or "Bhaddiya" in some traditions). The Venerable taught him practice until he achieved formless realm absorption, even able to fly. He flew here and there; one time he encountered a beautiful woman, gave rise to attachment and desire, and his stillness was lost—he fell from the sky, unable to fly anymore. Later he married, but having no skills for livelihood, he resorted to theft, was caught and sentenced to death. Venerable Mahākassapa, pitying his disciple, went to guide him on how to settle his mind at the place of execution and taught him practice methods. The disciple thereby regained meditative stillness, broke free from the shackles, and flew away to escape.
Regarding the loss of meditative stillness, there are many types, possibly occurring in various realms of mental objects, such as sights, sounds, smells, tastes, and other sensations. But in any case, as long as we practice meditative stillness daily, it will automatically clear away these disturbances. This is just like having dirty water—if we have a large amount of clean water, the clean water will naturally expel the dirty water; but to expel the dirty water, the prerequisite is that the clean water must be sufficient.
Furthermore, even if meditative stillness is somewhat lost, approximately 60% of the mind's power we have accumulated in the past will remain, becoming habit, becoming provisions (merit), and continuing to exist. But it is best not to allow meditative stillness to be lost; we should practice continuously without interruption, because practicing meditation requires no investment of any external costs. Therefore, we should not let the mind regress to the point of giving rise to severe defilements. As long as we strive to maintain regular practice, it is like knowing how to maintain the body—the body can remain healthy, and we can accomplish the things we hope to achieve.
The solution is: We must seek countermeasures, establish loving-kindness in the mind, and frequently cultivate mind power and meditative stillness. After some time, mind power will gradually strengthen and be able to destroy negative mindsets, causing the mind to give rise to forgiveness and pardon; the mind will no longer cling to anger, resentment, and vengeance—this state is called "being able to forgive."
If one does not know how to contemplate the mind in this way, the situation will become worse—the mind will become lost and immersed in it, because meditative stillness has already been lost, with no time for self-correction. However, in any case, the 60% of mind power already accumulated will not be lost; it will continue to help us until final attainment.
**Luang Pu Viriyang Sirindharo**
More about Luang Pu Viriyang:
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《結果會產生 Results will arise》
《結果會產生 Results will arise》
……當我們在佛教中實踐佛法時，
結果就會在我們身上產生。我們創造功德，功德就會在我們身上產生；
我們布施，功德就會在我們身上產生；
我們持戒，功德就會在我們身上產生；
我們修習禪定與觀禪，功德就會在我們身上產生。
而且是真正產生，現象真正發生；
功德真正產生，各種德行也真正產生。
當實踐之後，就會產生真實，
因此成為真理，稱為「諦理」（satya-dhamma）。
特別是「四聖諦」，這四聖諦
是所有佛教徒極其渴望的道理，
因為當有人實踐四聖諦之後，
他將從一切苦中解脫……
“...When we practice the Dhamma in Buddhism,
results arise for us. We create merit, and merit arises for us;
we give alms, and merit arises for us;
we observe the precepts, and merit arises for us;
we practice stillness and insight, and merit arises for us.
And it truly arises—the phenomena truly occur;
merit truly arises, and various virtues truly arise.
When we practice, truth arises,
and thus it becomes truth, called 'sacca-dhamma' (truth of the teaching).
Especially the Noble Truths—the Four Noble Truths—
these are what all Buddhists earnestly desire,
because when a person practices the Noble Truths,
they will be liberated from all suffering...”
•••••••••••••••••••••••••••••••••••••••••••••••••••••
Dhamma Teaching
Somdet Phra Ñāṇavajirottama
(Luang Pu Viriyang Sirintharo)
Wat Dhammamongkol Thepabunyanantaviharn, Bangkok, Thailand
cred. to Dhamma by Ajahn Golf 阿贊高爾夫法語
《老人需要禪定 The elderly needs stillness》
《老人需要禪定 The elderly needs stillness》
「年紀大的人啊，一定要非常依靠『定力』才行。
如果沒有定力，老年人就會變得超愛抱怨，
抱怨到連自己的子孫都聽得受不了、覺得煩，
甚至會直接說：『到底什麼時候才會死啊？也不知道。』
而且真的，一點點小事就開始抱怨不停。」
“Older people really need to rely heavily on samādhi (concentration / stillness of mind).
If there’s no stillness of mind, the elderly will start complaining all the time—
complaining so much that even their own children and grandchildren get fed up and annoyed,
to the point where they might even say out loud, ‘When is this person finally going to die? Who knows…’
And it’s true—just the tiniest little thing sets off the complaining.”
— Luang Por Viriyang
cred. to 中泰佛法 คำสอนปฏิบัติธรรมจีนและไทย
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