佛陀相關 Buddha related

You know, in those days, did the Buddha do retreats? Yes, sometimes even the Buddha said, "I'm just going into solitude. The only person I want to see is the person who brings me my food."

Why did the Buddha do that? Was it because he wasn't enlightened yet, or was it because he wanted to set a tradition of going into solitude—even the Buddha going into some beautiful places where you can meditate and be still? Just one person can bring you your food, and that's it. You don't need much to live.

And so that's actually what the Buddha did. But when you are on retreat, if you're a Buddha, you don't just sit for half an hour. You sit there for a couple of hours, three hours, four hours. And when you sit for long periods of time, the day passes really quickly.

Sometimes you see this in Theragata and Therigata texts, that some of those monks, after they've been meditating, go for walks in the jungle or in the mountains, and they wrote all these incredible poems about how wonderful it was to see all these animals, how you were friends with them, and how beautiful that solitude was.

I often wondered why all these great monks and nuns started to write poems about nature. They're obviously enjoying the beauty of nature so much. And one of the things I decided—it wasn't explained to me—that nature is something you cannot control, you can't own. So you can enjoy it, and it's safe to enjoy. You can't get attached to it because you can't own it.

---Ajahn Brahm

2024 March - April (9/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=CXQ7enorLVo&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=9

你知道嗎，在那些日子裡，佛陀會閉關禪修嗎？會的。有時候，甚至佛陀也會說：「我將獨處。我唯一想見的人，就是為我送食物來的那位。」

佛陀為什麼這麼做呢？是因為他尚未覺悟嗎？還是為了樹立一種獨處的傳統——即使佛陀，也會前往那些能夠靜心禪修的幽美之處？只需要一個人為你送食物，僅此而已。生活所需，其實不多。

這正是佛陀所做的。當你在閉關禪修時，如果你是佛陀，你不會只坐半個小時。你會坐上幾個小時，三小時，四小時。當你長時間靜坐時，日子真的過得很快。

有時候，你會在《長老偈》和《長老尼偈》的經文中看到，一些比丘在禪修之後，會到叢林或山間經行。他們寫下了許多美妙的詩篇，描述看見各種動物是多麼美好，與牠們為友，以及那種獨處是何等美妙。

我常想，為什麼這些偉大的比丘和比丘尼開始書寫關於自然的詩歌。顯然，他們非常享受自然之美。而我得出的一點理解——雖然沒有人這樣明確告訴我——是：自然是無法控制、無法佔有的。因此，你可以享受它，而且享受它是安全的。你不會執著於它，因為你無法擁有它。

---阿姜布拉姆

2024年3月-4月 (9/19) | 9日禪修 | 阿姜布拉姆

https://www.youtube.com/watch?v=CXQ7enorLVo&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=9

如果我們讀佛經，就會看見位位菩薩都會有一樣的橋段😂 

出遊後遇到老人、病人、死人 ，然後覺得出生很讓人厭倦。再遇到修行人，然後就出家

覺悟後，都不想說法，因為覺得自己所證悟的法太深，一般人難以理解

但大梵天王都會出現然後來勸請三次，最後終於肯說法（DN14）

大家怎樣認為？ 真的有自由意志嗎？

其實就沒有的。 當這一系列特定的條件組合在一起時，所有人都會經歷這樣的橋段。

如果誰是發願成佛的話，未來您成功後，一樣會是這樣

所以.... 如實知見小編已經預言了大家的未來了😂😂😂😂

這個所謂的意志、 選擇，怎會是屬於我們的呢？

所有佛陀和大梵天王都身不由己，被條件所逼迫.....

If we read the Buddhist scriptures, we will see that all the Bodhisattvas have the same storylines. 😂

After going out, they encounter old people, sick people, and dead people, and then feel that life is very wearisome. 

Then they meet monks and decide to become an ascetic.

After awakening, they don’t want to teach the Dharma because they feel that the truths they have realized are too profound for ordinary people to understand.

But the Great Brahma always appears and urges them three times, and eventually, they agree to teach the Dharma (DN14).

What does everyone think? Is there really free will?

In fact, there isn't. When this series of specific conditions comes together, everyone will experience such storylines.

If someone vows to become a Buddha, in the future, after their success, it will be the same.
 

So... as the editor  of knowing  and seeing the truth has predicted everyone’s future. 😂😂😂😂

This so-called will and choice, how can it belong to us?
All Buddhas and Great Brahma are also bound by conditions...

一個有魅力的領袖

必然是一個能夠帶給別人許多好處的人

人人都喜歡‘著數’、 好處

如果沒有好處，為什麼要跟我們？

佛陀曾說，每個人最愛都是自己 (UD.41)

誰會跟著我們，僅僅只是為了給我們威？😂

想想是不是？

為什麼佛陀有那麼大魅力和影響力？

因為對一切眾生都有好處！

首先，佛陀有最高最圓滿的戒律

第二， 佛陀有卓越的智見。當他說知道、看到時，真的是知道、看到。佛陀以親身的證智、理由、根據而教法

第三，佛陀有最高的智慧。他不可能看不到未來別人駁斥的基礎 ；也不可能不以如法的折論來折服已生起的異論。佛陀不期待對弟子們教誡，弟子們一定期待佛陀的教誡

第四，眾生陷入苦，佛陀為他們說四聖諦。

第五，佛陀有能力教導所有的禪修方法（MN77）

誰對佛陀行善，都會得到無量的功德

正因為如此，人人才那麼尊重佛陀、 喜愛佛陀、搶著來服務佛陀。

有極少人--可能沒有--不是為了從佛陀那裡得到些什麼好處，就只是欣賞佛陀的美德。

但就連佛陀的美德，也是佛陀所帶來的好處。

為什麼？因為誰人見到佛陀的美德，內心都會喜悅。他們喜歡這種快樂，所以才喜歡佛陀。

也是愛自己啊！

所以如果誰人只是要威、只是要自我感覺良好；那他們永遠不能成功。

如果誰具足一切美德、無私地付出、為全世界帶來好處，他就是最值得尊敬的領袖

A charismatic leader is someone who can bring many benefits to others.

Everyone loves advantages and benefits from others. 

If there are no advantages, why would anyone follow us?

The Buddha once said that everyone loves themselves the most (UD.41).
Who would follow us just to let us feel impressive? 😂
Think about it~

Why does the Buddha have such great charisma and influence?
Because he benefits to all sentient beings!

First, the Buddha upholds the highest and most complete precepts.
 

Second, the Buddha possesses the highest wisdom. When he says he knows or sees, he truly does. The Buddha teaches based on his own realization, reasoning, and evidence.

Third, the Buddha has the highest wisdom. He cannot fail to see the basis for others' objections; he also cannot be swayed by wrong views without using proper reasoning to counter them. The Buddha does not expect his disciples to teach; rather, the disciples eagerly await his teachings.

Fourth, sentient beings are trapped in suffering, and the Buddha teaches them the Four Noble Truths.
 

Fifth, the Buddha has the ability to teach all methods of meditation (MN77).

Anyone who does good for the Buddha will receive immeasurable merit.

Because of this, everyone respects and loves the Buddha, eagerly wanting to serve him.

Very few people—perhaps none—appreciate the Buddha merely for his virtues without seeking some benefit from him.
But even the Buddha's virtues are benefits he brings.
Why? Because anyone who sees the Buddha's virtues feels joy in their heart. They enjoy this happiness, which is why they love the Buddha. It’s also about loving themselves!

So if someone seeks only power or just wants to feel good about themselves, they will never succeed.

But anyone who possesses all virtues, selflessly contributes, and brings benefits to the whole world is the most respected leader.

在化學裡面， 有許多化學方程式， 例如：

鈉+水=氫氧化鈉+氫氣

同樣地， 我們每個人的選擇和意志都是很化學的

當我們有這些性格、業力、和其他條件， 遇到這系列的外境時， 就會這樣反應

當我們有那些性格、業力、和其他條件， 遇到那系列的外境時， 就會那樣反應

其實就不由我們去選擇

所以邪惡的人或魔神就以這樣的原理去害死我們

我們有這樣程度的貪， 就肯定會犯上這樣的錯， 自招毀滅

我們有這樣程度的嗔恚， 就肯定會犯上這樣的錯， 自招毀滅

我們有這樣程度的痴， 就肯定會犯上這樣的錯， 自招毀滅

他們只需製造一些條件給我們， 我們就自然中招

但佛陀和其他有大智慧的人， 卻會利用這些來幫助我們

例如佛陀具備全知之智

他很清楚在什麼時機、什麼場合， 可以只說一句話就讓某人覺悟

很清楚應付給什麼禪修方法， 是可以最有效讓人抵達涅槃

很清楚做些什麼、說些什麼話， 可以讓人死後再生天界

佛陀了知一切方程式， 所以為天神和人類的導師

In chemistry, there are many chemical equations, for example:

Sodium + Water = Sodium Hydroxide + Hydrogen Gas

Similarly, each of our choices and will are very chemical in nature.

When we have these characteristics, karma, and other conditions, we will react in a this  way when faced with a series of external circumstances.

When we have those characteristics, karma, and other conditions, we will react in that way when faced with a different series of external circumstances.

In fact, it is not up to us to choose.

Thus, evil people or demons use this principle to harm us.

When we have a certain degree of greed, we will definitely make that mistake and invite our own destruction.

When we have a certain degree of anger, we will definitely make that mistake and invite our own destruction.

When we have a certain degree of ignorance, we will definitely make that mistake and invite our own destruction.

They just need to create some conditions for us, and we will naturally fall into their trap.

However, the Buddha and other wise individuals will use this to help us.

For example, the Buddha possesses omniscient wisdom.

He knows very clearly when and in what situation he can say just one sentence to awaken someone.

He knows exactly what meditation method to provide to most effectively lead someone to nibanna.

He knows what to do and what to say to help someone be reborn in the heavenly realms after death.

The Buddha understands all the equations, which is why he is the teacher of gods and humans.

<<佛陀的象徵>>

試著記住佛陀的象徵。

慈悲、善良的存在。如果這就是佛陀的本質，甚至非佛教徒也能理解佛陀是怎樣的——慈悲、善良、溫和的存在；從未戰鬥過，從不批評任何人；對任何人都不會造成傷害或使用暴力。

你知道，他就是慈悲和溫和的。

這就是我們需要培養和禪修的心靈！

慈悲、善良、溫和的心靈！ 

《The symbol of the Buddha》

Try to remember the symbol of the Buddha.

Compassionate, kind being. And if that’s what the Buddha is, and even non-buddhists they actually has got an idea of what the Buddha is--- compassionate, kind, gentle being; never went to war, never criticize anybody; never sort of harmful or violent to anybody.

You know; he is compassionate, gentle

And that is that sort of mind which we have to generate  and meditate !

Compassionate, kind, gentle mind!

<09:10:

https://ajahnbrahmpodcast.stream/episodes/stop-trying-to-meditate-ajahn-brahm?fbclid=IwY2xjawILwtZleHRuA2FlbQIxMAABHSe5VtSq8CbSvbXXExWyxytCjxqosXsiZXyBIjz09tpG4E3teOIDiv6v1g_aem_jvjwEvVwJYDaWCxztKApAQ 

《宇宙最偉大的老師—佛陀—覺悟的歷程》

在約2600年前的一個月圓夜，已圓滿了四大不可數劫又十萬個大劫波羅蜜的菩薩進入了極其關鍵時刻。

菩薩放棄了六年的無益苦行後，他盤腿在菩提樹底下，憶起自己在小時候誤打誤撞進入初禪的經歷。那時菩薩心想：這種無過失的快樂或許才是覺悟之路！

於是，菩薩以他熟練的入出息念，很快便進入了初禪。

從初禪再提升到二禪，三禪，直到第四禪。

那時菩薩從第四禪逗留了一段時間後退出來，退到近行定。他的心柔軟，清淨，適合工作。

這時時間是傍晚六時，菩薩把心導向宿命通，那時他回憶起一生，兩生，一千生，十萬生，許多個大劫的過去世：那時我是這樣的名字，有這樣的容貌，吃這樣的食物，有這樣的苦樂。然後在那裡死後又投生到那裡，有著這樣的遭遇…… 菩薩就這樣用了約四個小時去探索自己的過去世。他不斷找尋，也不能找到一個起始點

到了晚上十時，菩薩探索夠了自己的過去世，維持深厚的禪定，他把心導向天眼通。他看到世間上的眾生因為行善而往生善道，行惡而往生惡道；菩薩因而大概明白了業的運作。佛陀就這樣又觀察了四個小時左右。

到了凌晨二時，最關鍵的時刻來了。這時的菩薩已經有了輪迴和業的運作的認識，他開始窺探這一切背後的底層邏輯—緣起。

佛陀從老死開始思維—以什麼為緣而老死存在呢？ 出生！

慢慢得出以下的結論—十二因緣：

老死<--生<-- 有<--取<--渴愛<--受<--觸<--六處<--名色<--識<--行<--無明

菩薩意識到，因為無明，即不了解四聖諦，不了解苦集滅道，因此我們會一直造作種種的業（行）

當某個業在臨終時成熟，便會帶來新的結生識（識），不同的心所和物質身體（名色）也伴隨生起。

識和名色逐漸成熟而發展為六根：眼耳鼻舌身意

因而會與色聲香味觸法—這六塵—接觸

一接觸，便會生起苦受，樂受，不苦不樂受等感受。

接著會生起喜歡不喜歡等的渴愛

渴愛不斷加強而變成執取

一旦有執取和渴愛這些煩惱，我們必然會一直造業（業有）

當某個業成熟後，又會帶來新一期生命。而有生必有老死！

菩薩明白了！

於是，假如不想有老死，就不要出生。

不要出生，就不要造業。

不要造業，就不要有執取和渴愛。

不要渴愛，就不要有感受

不要感受，就不要有接觸

不要接觸，就不要有六根

沒有識和名色就沒有六根。

不造業就不會產生結生識

沒有無明就不會造業。

菩薩一直不知道的是四聖諦。因為認為這副五蘊身心是樂的，所以菩薩一直執著它，也執著整個世間，產生了許多渴愛。問題就是出在這裡！

這時菩薩開始認真地審視這副五蘊身心，發現它們不斷生滅。當它們不斷生滅時，菩薩便驚嘆它們實際上是一堆苦！ 假如我們生了一個孩子，但他以出生便死了---這是苦還是樂呢？是絕對的苦！ 

菩薩的心這時完全明白了。他知道五取蘊實際上是苦，因為不知苦所以產生帶來新的五蘊和種種負面情緒的渴愛。渴愛的止息便是苦的滅。而要達致苦滅便要修剛才修過的東西。

當菩薩的心明白時，他厭倦了五蘊，把它們放下。 因而漸次斬斷煩惱，證得初果，二果，三果和最後的四果阿羅漢果。

當菩薩證得阿羅漢果時，他完全放下了心，即放下了整個世界，斬斷了一切煩惱，同時獲得了一切知智。在佛陀解脫時，他明確知道這是解脫，並證知：『出生已盡，梵行已完成，應該被作的已作，自己不再輪迴了。』

圓滿的佛陀出現於世了！

圓滿的佛陀出現於世了！

圓滿的佛陀出現於世了！

十萬個圍輪世界震動了十二次。有很強烈的光芒從佛陀那裡散發出來，震驚所有天神。由四天王天一直到梵天界的天神，他們都喝彩祝賀這位偉大的圓滿覺悟者。天神和人類終於有老師了！終於有一位能夠拯救他們於一切苦的老師了！

參考：MN85,SN12, SN54.8，DN14,AN8.11，小部。佛陀傳

佛陀其中一個名號是‘天人師’ ，

天神與人類的老師。

也是‘調御丈夫’，任何人想調御自己的心，滅除一切煩惱，找佛陀就行了。佛陀是最好的調御師

之所以佛陀能勝任教導任何人，是因為他具備不可動搖的至高美德和全知的智慧。

佛陀的一切知智不是開玩笑的

我們以為我們很認識自己？不。大多數的我們連自己對上的過去世已經記憶不起來了。我們無始劫以來累積過什麼，有什麼潛能，有修過什麼行，我們自己也不清楚。但佛陀對我們卻瞭如指掌。只要佛陀一作意，他就會知道，這就是一切知智的厲害之處。

根據《經集》義註，每天5am-6am ，佛陀一般都會進入進入大悲定，以佛眼審察世間，為了去看哪些眾生的眼中有少塵垢，哪些有許多的等等。佛陀會審察世間，審察世間去看哪些眾生曾在過去佛，法，僧那裡服務過，哪些沒有做過布施，持戒，遵守布薩。。然後會看看誰擁有證悟道果的親依止緣，哪些沒有。

如果發現有人有證悟阿羅漢果的潛質，就會特地去渡化他。

我們的意志都是條件組合的，不是我們的。過去的業力，習性，隨眠，種種可知不可知的條件組合在一起後，當我們遇到這一系列的條件，我們就會有這樣的反應；當遇到那一系列的條件，我們就會有那樣的反應。

因為佛陀完全了解一切條件，所以假如我們有潛質成為聖者，佛陀便能精準地創造一些條件，讓我們的道果生起，成為聖者。

例如說一句話，有些人已經能夠成為阿羅漢了。

例如授予準確的禪修方法，有些人很快便能成為阿羅漢了。

有時智慧高如舍利佛尊者，也未必有這個能力。試過有人跟舍利佛尊者學習，舍利佛認為那比丘因為貪欲強，適合修不淨觀。誰不知那比丘修來修去心也不能平靜，不能培育起定力。

後來佛陀知道後，在審視那比丘的過去世因緣後，便親自授予他準確的禪修業處，不久那位比丘便成為了阿羅漢了。(Sn1)

當一個人那一生沒有足夠的條件成為阿羅漢，佛陀就會創造條件，說一些適合他的佛法，讓他聽後，在未來不久便成為阿羅漢了。例子有真諦辯論家。當時雖然聽了佛陀說無常，苦，無我的道理，但依然心服口不服。雖然他當時並沒有成為阿羅漢，但佛陀已經預見了他會在佛涅槃400年後投生到斯里蘭卡，成為一位名叫大黑護的阿羅漢長老。

有時佛陀也會利用條件，來幫助一些人。 例如，法句經義註記載，有一位纺织女修了三年死隨念後，在一天佛陀環顧世間的時候，她的影像在他的智網裡。 佛陀知道她當日便要死了，但如果她以凡夫的身份死去，她的未來去處將是不確定的。 如果她在聽聞佛法後成為聖者，他的未來去處便確定了，是兜率天。於是便依著這個方向去讓後者發生。

這個故事記載在《天宮的故事》中。有一次，佛陀觀看世間，發現一位女士將會在當天死去，並往生到地獄。但佛陀慈悲想幫她，於是改變了一些條件--就是專程去她那裡托缽。 她在供養完佛陀後，未來改變了，往生到天界了。

有時連我們在某個條件底下，將會發什麼願，他也會知道。例如在一大不可數劫又十萬大劫前，高見佛出現在世間，他在環顧世間的時候，發現了舍利佛尊者的前世，那時他是一位隱士。 高見佛知道，當自己去那裡隱士那裡的時候，將會對他有很大的利益。 後者將會發願成為上首弟子，他的朋友則會發願成為第二上首弟子。

法句經義註中記載，其實佛陀很早就知道了提婆達多一定會傷害自己了，因為過去世的積怨和其他條件的組合。但佛陀依然剃度他出家，就是因為佛陀在分辨各種條件後，知道提婆達多如果以在家人身份作惡的話，他將不能確定地在未來證悟涅槃。 但當他出家後，他將能最後懺悔，因此而創造未來證悟涅槃的條件。提婆達多將會在十萬個大劫後成為獨覺佛。

就如《傳記》中所記載那樣，當一個很大的業造下後，佛陀有時已經能夠肯定一個人的未來將會是怎樣。佛陀的全知讓他能夠了知到一切原因和條件，而最後會得到什麼結果。

但試問佛陀的智慧和選擇是他的嗎？也不是。它們也是條件組合的。當在這個條件底下，佛陀必定會這樣做；當在那個條件底下，佛陀必定會那樣做。因為佛陀只會作出最好的選擇。

我們知道未來是不確定的，因為有太多不確定的條件一直在轉變。但能完全充分利用一切條件的人，就是佛陀，因為他有一切知智。

因此佛陀的一切知智不是開玩笑的。

One of the Buddha's epithets is "Teacher of Gods and Men" (*Satthā devamanussānaṃ*)—the teacher of deities and human beings.

He is also "the supreme Tamer of the Untamed" (*Purisadammasārathi*)—the supreme trainer of persons to be tamed. If anyone wishes to tame their own mind and eradicate all defilements, they need only turn to the Buddha. He is the supreme trainer.

The reason the Buddha is able to successfully teach anyone is that he possesses unshakeable supreme virtue and omniscient wisdom.

The Buddha's omniscience (*sabbaññuta-ñāṇa*) is no joke.

Do we think we know ourselves well? No. Most of us cannot even recall our immediately preceding past life. We are unclear about what we have accumulated over beginningless time, what potential we have, or what practices we have cultivated. But the Buddha knows us thoroughly. Whenever he turns his mind to it, he knows—this is the power of omniscience.

According to the commentary to the *Sutta Nipāta*, every day from 5:00 to 6:00 AM, the Buddha generally enters the great compassion attainment (*mahākaruṇā-samāpatti*) and surveys the world with his Buddha-eye, to see which beings have little dust in their eyes, which have much, and so on. The Buddha surveys the world to see which beings have previously served past Buddhas, the Dhamma, and the Saṅgha, which have not given gifts, observed precepts, or kept the Uposatha, and then he sees who possesses the proximate cause (*upanissaya*) for realizing the path and fruit, and who does not.

If he finds someone with the potential to attain arahantship, he will go specifically to teach that person.

Our volitions are conditioned—they are not truly "ours." Past kamma, habits, underlying tendencies (*anusaya*), and various knowable and unknowable conditions come together. When we encounter one set of conditions, we react in one way; when we encounter another set, we react in another way.

Because the Buddha fully understands all conditions, if we have the potential to become a noble one (*ariya*), he can precisely create the conditions for our path and fruit to arise, enabling us to become a noble one.

For example, a single sentence from him has enabled some to become arahants.

Or by giving the precise meditation subject, some have quickly become arahants.

Sometimes even someone with wisdom as great as Venerable Sāriputta may lack this ability. It is recorded that once, someone studied with Venerable Sāriputta, who thought that because the monk had strong sensual desire, he was suited to contemplate foulness. Yet no matter how much that monk practised, his mind could not become calm, and he could not develop stillness.

Later, after the Buddha knew of this, he examined the monk's past-life conditions and then personally gave him the precise meditation subject. Not long after, that monk became an arahant. (Sn1)

When a person does not have sufficient conditions in that very life to become an arahant, the Buddha creates conditions by teaching Dhamma suitable for them, so that after hearing it, they will become an arahant in the near future. An example is the "Disputation Master." Although at that time he heard the Buddha speak of impermanence, suffering, and not-self, his mind is convinced but his mouth would not concede. Although he did not become an arahant then, the Buddha had already foreseen that 400 years after his parinibbāna, he would be reborn in Sri Lanka and become an arahant elder named Mahārakkhita.

Sometimes the Buddha also uses conditions to help certain individuals. For example, the commentary to the *Dhammapada* records that a female weaver had been practising mindfulness of death for three years. One day, as the Buddha surveyed the world, her image appeared in the net of his knowledge. He knew she would die that very day, but if she died as an ordinary person (*puthujjana*), her future destination would be uncertain. If she became a noble one after hearing the Dhamma, her future destination would be certain—the Tusita heaven. So he acted in a way that would bring about the latter outcome.

This story is recorded in the *Vimānavatthu* (Stories of the Heavenly Mansions). On one occasion, the Buddha surveyed the world and saw that a woman would die that day and be reborn in hell. But out of compassion, the Buddha wished to help her, so he changed the conditions—by going specifically to her for alms. After she made her offering to the Buddha, her future changed, and she was reborn in the heavenly realm.

Sometimes the Buddha even knows what aspirations we will make under certain conditions. For example, countless aeons and a hundred thousand aeons ago, when the Buddha Anomadassī appeared in the world, as he surveyed the world he discovered the past life of Venerable Sāriputta, who at that time was a hermit. The Buddha Anomadassī  knew that when he went to that hermit, it would be of great benefit to him. The latter would aspire to become the chief disciple, and his friend would aspire to become the second chief disciple.

The commentary to the *Dhammapada* records that the Buddha knew long beforehand that Devadatta would surely harm him, due to the accumulated grievances from past lives and the combination of other conditions. Yet the Buddha still ordained him. Why? Because after discerning the various conditions, the Buddha knew that if Devadatta committed evil as a layperson, he would not be certain of attaining Nibbāna in the future. But once he had gone forth, he would eventually be able to confess, thereby creating the conditions for future Nibbāna. Devadatta would become a pacekabuddha after a hundred thousand aeons.

As recorded in the *Apadāna* (Biographies), when a great kamma has been committed, the Buddha is sometimes already able to ascertain a person's future destiny. His omniscience allows him to know all causes and conditions, and what results will ultimately follow.

But are the Buddha's wisdom and choices truly "his"? They are also not. They too are conditioned. Under these conditions, the Buddha will necessarily act in this way; under those conditions, he will necessarily act in that way. Because the Buddha only makes the optimal choice.

We know the future is uncertain, because there are too many uncertain conditions constantly changing. But the one who can fully utilise all conditions to their utmost is the Buddha, because he possesses omniscience.

Therefore, the Buddha's omniscience is no joke.

Buddha loves all beings.

No matter whether you are rich or poor; good or bad,

no matter whether you are a Christian, a Catholic, a Muslim, an Orthodox, a Taoist, a Buddhist, or non-religious,

no matter whether you are a deity, a human, an animal, a ghost, or a spirit from hell,

the Buddha has compassion for all of you and hopes that you find happiness.

佛愛一切眾生

無論您是有錢人，窮人；好人，壞人

無論您是基督徒，天主教徒，伊斯蘭教徒，東正教徒，道教徒，佛教徒，無宗教人士

無論您是天神，人類，畜生，鬼魂，地獄的靈體

佛陀一樣悲憫您們，希望您們快樂