無我是最強大的力量

因為參透‘無我’的人，沒有東西可以輸掉，可謂‘nothing to lose!'

財富，本身都不是我的

名譽，本身都不是我的

地位，本身都不是我的

權力，本身都不是我的

親人，本身都不是我的

身體，本身都不是我的

心，本身都不是我的

它們隨著因緣而生，隨著因緣而滅

本來就不是’我‘或’我的‘

這樣的人非常凶狠勇猛，不會怕任何人和鬼神，不會怕任何東西

但不會傷害任何人，會尊重任何人

為什麼？因為’我‘ 根本不存在，根本沒有東西可以輸掉!

non-self is the Greatest Power

Because those who truly understand "non-self" have nothing to lose!

Wealth is not inherently "mine."

Fame is not inherently "mine."

Status is not inherently "mine."

Power is not inherently "mine."

Family is not inherently "mine."

The body is not inherently "mine."

Even the mind is not inherently "mine."

These things arise due to causes and conditions, and they fade away due to causes and conditions.

They were never truly "me" or "mine" to begin with.

Such a person becomes extraordinarily fearless—unshaken by any people or spirits, unshaken by anything

Yet they harm no one and respect everyone.

Why? Because the "self" does not truly exist—there is nothing to lose!

他被嚇倒，因為他不是佛教徒

佛教徒知道衰老、病痛、死亡、與喜愛的事物分離都是很正常的事

所以任何事情都不能嚇倒他們…

He was frightened because he is not a Buddhist.

Buddhists understand that aging, sickness, death, and separation from loved ones are all natural parts of life.

Therefore, nothing can frighten them...

《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  

貪生怕死的不是佛陀的聖弟子

Ajahn Suchart 曾說，一位初果聖者‘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。’

誰怕蟑螂？ 誰怕蟲？ 他們爬在我們身上會怕嗎？ 怕的就不是佛陀的聖弟子了😂 

誰怕痛？ 怕的就不是佛陀的聖弟子了

誰怕死？怕的就不是佛陀的聖弟子了

這樣的人是佛教獨有的：不怕痛，不怕蟲，不怕老，不怕病，不怕死；什麼都不怕

因為初果聖者已經粗糙地放下身體

如果誰想證初果，要克服這些恐懼....

cowards are not the noble disciples of the Buddha.

Ajahn Suchart once said that a stream -enterer " 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."

Who is afraid of cockroaches? Who is afraid of insects? Do they scare us when they crawl on us? If we're afraid, then we're not a noble disciple of the Buddha. 😂

Who is afraid of pain? If we are afraid, then we're not a noble disciple of the Buddha.

Who is afraid of death? If we are afraid, then we're not a noble disciple of the Buddha.

Such people are unique to Buddhism: they are not afraid of pain, insects, aging, sickness, or death; they fear nothing.

This is because a stream-entrer has by and large let go of the body.

If anyone wishes to attain stream-entry, they must overcome these fears...

佛陀是懦夫救星

因為只有佛陀才能說出：其實“我”不存在

當一個人沒了自我， 他必然無所畏懼

不再當懦夫

大家喜歡聽鬼故事嗎？

最好不要了😂

聽鬼故事根本就是一個自虐的行為

有許多人原本沒事的，但一聽了一陣子鬼故事後，就變得疑神疑鬼。

自己待在家中都不敢，獨自上廁所都不敢

變得膽小怕事，內心怯弱。

害怕的時候好受嗎？ 當然不好受！ 所以這是否被虐狂？😂

不要聽了。

佛陀說，假如從事一樣活動，但它會讓不善法增長，善法衰退；那是會帶來苦的果報的。

害怕是嗔心，我們讓作為不善法的嗔心增長；我們讓心中帶來穩定的正念與禪定下降，那是讓善法衰退

而會帶來苦的果報，就是有過失、 不善的行為（MN88）

所以其實是惡業來的

既然都沒什麼好處，不如做相反的

我們時時憶念佛陀、 憶念佛法、 憶念聖僧

當如此憶念時，佛陀說害怕將能夠被去除（SN11.3）

Do we all like listening to ghost stories?

It’s better not to 😂

Listening to ghost stories is really a form of self-torture.

There are many people who were fine, but after listening to ghost stories for a while, they become paranoid. 

They don’t even dare to stay home alone or go to the bathroom by themselves. 

They become timid and fearful, feeling weak inside. 

Is it pleasant to be afraid? Of course not! 

So, isn't  this a form of masochism? 😂

Don’t listen to them.

The Buddha said that if engaging in an activity causes unwholesome qualities to grow and wholesome qualities to decline, it will lead to suffering as a result. 

Fear is a form of dosa, and we allow the unwholesome dosa to grow; 

we let our mindfulness and stillness, which makes our mind stable , to decline

leading to the deterioration of wholesome qualities.

The actions which bring suffering are blamable and unwholesome (MN88), so they are actually bad kamma.

Since there’s no benefit, it’s better to do the opposite.

Let’s constantly recollect the Buddha, the Dharma, and the Sangha. 

When we do so, the Buddha said that fear can be removed (SN11.3).

《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

《害怕》

因為有一個‘我’在，才會害怕

如果沒有一個‘我’在，誰會害怕呢？

因為還在邪見當中，認為有一個‘我’。

我們還迷失五蘊有一個‘我’，所以才會害怕

如果我們知道五蘊沒有一個人、 我、 眾生、 他，你接觸到什麼不同的東西，也不會害怕。去到什麼環境，只是空的接觸，也不會害怕。

如果知道沒有一個我的話；看到、 聽到，就會知道沒有一個人、 沒有一個我。

-----Luang ta siri

《Fear》

Because there is an "I," there is fear.

If there were no "I," who would be afraid?

Still trapped in wrong views, believing in an "I."

We are lost in the five aggregates, thinking there is an "I," which is why we fear.

If we realize that the five aggregates do not contain a person, an "I," living beings, or others, whatever you encounter will not invoke fear. No matter what environment you are in, it is just an empty contact, and you will not be afraid.

If you understand that there is no "I," then seeing and hearing will reveal that there is no person, no "I."

----- Luang Ta Siri

聽過有大學教授說， 當他要考學生時，會遇到一些在答題期間突然非常慌張的考生

他會怎樣做？ 

他說，他會給多十分鐘那位考生

他解釋，假如他不懂，他怎樣都不會懂的

假如他懂，他就不會慌啦😂

這樣一來教授既做了好人，也不會影響他的最終成績😂

他們慌僅僅是因為未能面對現實、 接受現實

同樣地，有些人面對生離死別會非常緊張、 非常慌張、 非常恐懼

然而，如果他真的能夠掌控、 能夠控制，他就不會慌張啦

事實上，沒有東西是我們的

死亡是一定的、 失去是一定的

就算給我們留著所喜愛的事物多一年，長壽多幾年

我們也一定會失去

我們慌張是因為未能面對現實、 接受現實

It is heard that a university professor says that , when he gives exams, he encounters some students who suddenly become very anxious during the test.

What will he do?
He says he gives that student an extra ten minutes.

He explains that if the student doesn’t know, they won’t know no matter what.
If they do know, they wouldn’t be anxious. 😂

This way, the professor becomes a nice guy , at the same time  doesn’t affect the student's  final grade. 😂

Students' anxiety comes simply from their inability to face and accept reality.

Similarly, some people become very nervous, panicked, and fearful when facing risk of losing something and death.

However, if they truly had control over the situation, they wouldn’t be anxious.

In reality, nothing belongs to us.
Death is certain, and loss is inevitable.

Even if we are given an extra year with the things we love or a few more years of life, we will eventually lose them.

Our anxiety stems from our inability to face and accept reality.

初生之犢不畏虎

智慧之犢不畏苦

閱歷不深的年輕人因為無知、 傲慢；所以不會怕上級和一些大權勢的人

天不怕地不怕，然後去北韓對著金正恩舉中指😂應該不用回來了

但一個有智慧的人了知到條件組合事物的無常、 苦、 無我；所以把一切放下

因為不執著的緣故，所以無論是什麼的苦、 什麼樣的災厄，再也不怕了。

但他們應該不會對金正恩舉中指😂 因為有智慧的人了知到無我的道理、 空掉自我，所以會尊重任何人

一個是因為愚蠢而不怕，一個是因為智慧而不怕

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

This bird has grown up, and it’s time for its first flight.

It is very scared of the deep abyss below.

In the end, it bravely takes off and~

succeeds!

Similarly, as we grow within, it's time to face the upcoming pain of unfulfilled desires, separation from what we love, encountering unpleasant things, and the suffering of aging, illness, and death.

We are very afraid...

But ultimately, we must confront the root of our fears.

Oh—it's just our inner cravings.

Once we remove these cravings from our hearts, we succeed!

We are no longer afraid!

Video credit:

https://www.youtube.com/watch?v=Pv2iVX9AHw4

這隻鳥長大了，是時候要進行第一次的飛行了

他很害怕下面的萬丈深淵

最後還是豁出去飛起來

成功！

同樣地，當我們內心漸漸長大，

是時候要認真正視我們即將面臨的求不得，愛別離，碰見不喜歡事物，和老病死之苦了

我們很害怕....

但最後還是豁出去面對恐懼的根源

哦～原來那是我們內心的渴愛

當我們剷除內心的渴愛後

成功！不再害怕了！

video cred. to :

https://www.youtube.com/watch?v=Pv2iVX9AHw4

未雨綢繆是好的

因為世間的本質就是無常的、 無法掌控的、 不能維持的

這裡的未雨綢繆，是指心的未雨綢繆

我們看看我們現在擁有的一切：財富、名譽、地位、權力、美貌、親戚朋友、伴侶、家人、智力、能力

請認清他們全部都是無常的，所有這一切都可以在下一秒失去

可以是被人搶去，可以是因為發生突發意外

害怕嗎？越是害怕就越要去思維。不然一會兒真的發生了，我們會更害怕和不知所措

心有戚戚然嗎？悲傷嗎？越是悲痛就越要去思維。不然一會兒真的發生了，我們會更傷心

準備好失去一切吧，準備好在下一秒終身癱瘓吧，準備好在下一秒死去吧

也準備好我們的計劃落空吧

如果誰能接受一切，他將無所畏懼，痛苦也不能滲進他的心

沒錢到要睡街，可以

要做乞丐，都可以

什麼都可以

噢～無所執著的心是最為強大的

Preparation is Good

Because the nature of the world is impermanent, uncontrollable, and unsustainable.

Here, "preparation" refers to the preparation of the mind. 

Let’s examine everything we currently possess: wealth, reputation, status, power, beauty, relatives, friends, partners, family, intelligence, and abilities.

Please recognize that all of these are impermanent; everything can be lost in the next moment. It could be taken away by someone or due to unexpected events.

Are we afraid? The more ywe ou fear, the more we  should reflect. Otherwise, if it really happens later, we will be even more afraid and at a loss.

Does our heart feels heavy? Are we sad? The more sorrowful we are, the more we should reflect. Otherwise, if it really happens, we will be even more heartbroken.

Be prepared to lose everything. 

Be prepared to be paralyzed for life in the next moment. 

Be prepared to die in the next moment. 

Also, be ready for our plans to fall through.

If anyone can accept everything, they will be fearless, and suffering cannot seep into their heart.

Having no money and sleeping on the streets? That’s fine. 

Becoming a beggar? That’s fine too. 

Anything is ok.

Oh—an unattached heart is the most powerful.

有些人常諷刺別人‘貪生怕死’

‘貪生怕死’這個詞其實很有道理

我們要貪著、依戀生命；才會害怕失去生命、害怕死亡

當我們不執著生命；自然不會怕死

如果我們禪修，把心一直提升；就會越少恐懼

恐懼是因為執著某些東西；害怕事不如意、 害怕求不得、 害怕失去、害怕碰見不喜歡的東西

當心把執著去除，自然就無所畏懼

為什麼？就算事不如意、 求不得、 失去、碰見不喜歡的東西--心都能隨時坦然面對

無論是誰，是鬼神、 是敵人、是競爭對手，是誰都好；都不會害怕

如果連一切世間的東西也不執著，

如果連身體都不執著

如果連心都不執著

我們要害怕誰呢？我們要害怕什麼東西呢？

If We Meditate and Continuously increase the quality of Our Hearts, We Will Have Less and less Fear

Fear arises from attachment to certain things; fear of things not going well, fear of unfulfilled desires, fear of loss, and fear of encountering unpleasant things.

When we remove our attachments, we naturally become fearless. Why? Because even when things don’t go as planned, when desires become unfulfilled, when we experience loss, or when we encounter things we dislike, our hearts can face them calmly at any time.

No matter who it is—ghosts, deities, enemies, or competitors—we will not be afraid.

If we do not cling to worldly matters, if we do not cling to our bodies, and if we do not cling to our minds, whom should we be afraid of? What should we fear?

It's better to watch fewer horror movies.

Ajahn Brahm once said that the things in horror movies are not reality.

Ghost realm is lower than that of humans; they cannot harm us; many of them would actually be scared of us.

In fact, many hungry ghosts are suffering immensely; how would they have the time to bother us?

It is more possible for them to come to seek our help 

這些鬼片少看為妙好

Ajahn Brahm 就說’鬼片裡的都不是現實。‘

他們的境界比人類還低，是不會害到我們的，有許多遇到我們反而會怕。

事實上，有許多餓鬼正在受劇烈的痛苦，怎有空來玩我們？

來求我們幫忙就差不多

Fear arises because of the self.

The fearful heart is akin to an Asura.

A monk's heart is free from fear.

Eliminating the self is the path of precepts, stillness, and wisdom.

With a self, everything gets stuck.

----Luang Por Ganha 

害怕是因為有自我

害怕的心是阿修羅

不是出家人

出家人的心是沒有害怕的

消除自我就是戒定慧

有自我就會令一切卡住卡住

----Luang Por Ganha

隆波間夏說：“害怕是因為有自我”

當心有智慧， 就會洞見：這副身心根本沒有一個“自我” 在， 只有不斷轉變、不斷壓迫

任何從心中生起的執著， 把它們斬斷

自然無所畏懼

【克服不善心】

很多人不知道：

傷心，是一種惡業，不善業；

恐懼，是一種惡業，不善業；

無知，也是一種惡業，不善業。

但是，有些人認為：

「我傷心，又沒有干擾到別人，為什麼說是『惡業』呢？」

「我恐懼，是我無奈的，不是我要的，為什麼說是『惡業』？」

「無知？本來就無知了，也不是我選擇的！怎麼是『惡業』？」

現在我們要了解，

當我們說『善業』跟『惡業』的時候，

我們不是說：

「這是誰訂下來的？

   誰決定的？

   或該不該？」

不是這個問題。

我們講的是自然的現象，從自然法則裡面，這種狀態的心所帶來的果報是好的還是不好的？

是樂的還是苦的？

如果我們從這方面來了解，它是自然界的規則。

它不是說：

「誰要的？」

或者說：

「該不該？」

也不是說：

「你干擾到別人沒有？」

不是的！

它是一種自然界的因緣，一種現象，也不是佛陀所創造的，也不是誰所製造的。

就像圓的東西會滾動；四方的、格子狀的東西它就不會滾動，這樣的，所以不是誰去創造它。

好，回過來我們去看它，因為它是一種自然的現象，因為傷心的心是一種低能量的、很黯淡的心，這種黯淡的心它帶來的果報，留下來的能量，心在一生一滅之中留下來的一種潛質，一種能量，我們叫作『業』。

這種『業』帶來的果報是不好的。

黯淡的心帶來的果報是不好的！

恐懼也是一樣，不是你要還是你不要；當然每個人的恐懼都是情不自禁的，都是無奈的。

但是，它還是『惡業』，因為那是一種黯淡的心、顫抖的心、沒力的心，所以它也是一種『惡業』，帶來的是不安，沒有安全感。

然後，無知也是一樣，無知就像沒有燈，一片黑暗，沒有光明，看不懂。

你一個人眼睛矇著，走到懸崖邊，然後呢摔了下去。

你不能夠說：「那不是我要的結果！」地心引力也不會跟你問說：「這是你要的還是不要的結果？」

總之，違背了地心引力，沒看清楚路，摔下去就是粉身碎骨。

自然界的法則也是一樣，因果也是一樣，你不懂自然界的規則，你違背了就沒有果報了嗎？

有的。

違背了自然界的規則，因果法則裡面造下了惡，那就要受惡報。

所以，生命裡面沒有藉口，我們不能說：「我們不懂。」我們就是要懂。

我們不能說：「我們不能。」我們就是要能。

生命是一個艱苦的磨練和訓練，

只有當我們努力的去戰勝自己，

去培養善的力量、

正面的力量、

光明的力量，

去培養我們的智慧，去『懂』！

那我們才會活得很好。

如果我們放逸，

我們懶惰，

我們不想去『懂』，

那我們就會永遠受苦。

讓我們首先認清這些是苦因，傷心、恐懼、無明是苦因，然後讓我們努力的去學習(培育心的定力)，然後一步一步的去克服(斷盡煩惱)這些生命裡面的苦因。

吉祥尊者

(古晉Red FM電台《淨覺之音》弘法系列‧弟子依錄音內容打字‧未經尊者審閱張貼‧僅供內部法友參考)

Overcoming Unwholesome Mind

Many people do not realize that:

1.Sadness is a type of unwholesome kamma, a bad karma.

2.Fear is a type of unwholesome kamma, a bad karma.

3. Ignorance is also a type of unwholesome kamma, a bad karma.

However, some people think:

"I feel sad, and it doesn't disturb others. Why is it called 'bad karma'?"

"My fear is beyond my control; it's not what I want. Why is it called 'bad karma'?"

"Ignorance? I am naturally ignorant; it's not my choice! How can that be 'bad karma'?"

Now we need to understand that when we talk about 'wholesome' and 'unwholesome' kamma, we are not asking:

"Who defined this?"

"Who decided this?"

"Should it be this way or not?"

That's not the question. We are discussing a natural phenomenon. From the perspective of natural laws, does this state of mind produce good or bad results? Is it joyful or painful? If we understand it this way, it aligns with the law of nature.

It's not about "Who wants this?" or "Should it be this way?" nor is it about "Did you disturb others?" No! It is a natural cause-and-effect relationship, a phenomenon that is neither created by the Buddha nor anyone else.

Just like a round object will roll, while a square or grid-like object will not; this is not something created by anyone.

Now, returning to our view, because it is a natural phenomenon, sadness is a low-energy, dull state of mind. This dull mind produces negative results, creating a residue of energy that we call 'karma.' The karma from this dull mind is not good.

The results of a dull mind are not good! Fear is the same; it is not about whether you want it or not. Of course, each person’s fear is often involuntary and helpless. However, it is still 'bad karma' because it is a trembling, weak state of mind, leading to insecurity.

Similarly, ignorance is like being in darkness without light. If you walk blindly to the edge of a cliff, you might fall. You cannot say, "That was not the result I wanted!" Gravity will not ask you, "Is this the result you want or not?"

In summary, if you go against gravity and do not see the path clearly and fall, you will be shattered. The laws of nature work the same way; cause and effect are the same. If you do not understand the rules of nature and violate them, will there be no consequences? Yes, there will be.

If you violate the rules of nature and create negative karma within the law of cause and effect, then you will face negative consequences. Therefore, there are no excuses in life; we cannot say, "We don't understand." We must understand.

We cannot say, "We cannot." We must be able. Life is a hard trial and training. Only when we strive to overcome ourselves, cultivate wholesome power, positive power, and the power of light, and develop our wisdom to 'understand,' will we live well.

If we slack off, if we are lazy, if we do not want to 'understand,' then we will suffer forever. Let us first recognize that these are the causes of suffering: sadness, fear, and ignorance are the roots of suffering. Then let us strive to learn  and gradually overcome these causes of suffering in life.

----Venerable Mangala 

"How to Face Fear?"

Question: Venerable, how can we strengthen our hearts to resist greed and fear?

Venerable Mangala: Meditation, making wishes, and supporting others can strengthen the heart. From my own experience, I find that when I lead and train others, my own merit helps.

....

When others need comfort, you comfort them; when they need encouragement, you encourage them; when others are practicing, you support them; when others are strong, you rejoice with them. Then, diligently practice meditation yourself. Focus on training your own heart.

Be willing to accept various tests and trials without avoidance. When challenges arise and you don’t evade them, your heart will grow stronger.

For example, I have a story about when I was drown. I was impacted deeply; just thinking of water made me afraid. I thought I couldn’t survive. I faced five days of fear, and then more when thinking about water again. I had to confront this myself, and as a result, my heart became stronger. Once I faced it, the weak state of my heart immediately disappeared.

Later, when I encountered the mountains, I jumped back in, swam out, and returned; I eliminated my fear, and that weak inclination followed away.

People talk about ghosts and graveyards, and I deliberately confront them; thus, my heart grows stronger. Previously, at Sam Poh Mountain in Malacca, I discussed Dhamma with elders until midnight. Afterward, I walked back in the dark, especially in that somber atmosphere. I would intentionally slow down, feeling a slight discomfort, a shadowy fear. I refused to accept it; I looked left and right, thinking, "If it comes, let it come!" That kind of mindset made me unafraid.

In graveyards, if I have fear, I won’t be afraid; I’ll sleep on a grave and overcome that fear. I haven’t done that for a while, and I can’t say I wouldn’t be afraid now. Sometimes, even if you are brave, if beings want to instill fear in you, they can project fearful energy onto your head, making you shiver. But if you become awaken, there are ways to overcome it, such as becoming empty. To become empty means to make your heart like emptiness, so it cannot grasp your heart. It can influence your body with that chilling energy; however, when the heart is empty, it cannot grasp your heart. It can affect your body, making it feel cold, but your heart remains unaffected.

So, face life’s challenges without evasion. There is another kind of courage—the courage to escape. Avoidance is also a form of courage. Facing something is one kind of courage, while avoidance is another.

Those who are used to facing challenges sometimes have a strong sense of self or conciet : "I am not afraid of you, I dare!" But sometimes, why engage in a fight if it’s unnecessary? They say I lack courage, but I am not afraid of their words. This is another form of courage, the courage of non-self. This is a higher level of courage, stronger.

That strength is often not visible to others. It appears as if one is avoiding, but in fact, it takes courage. You say I escape, I escape; you say I do not escape, I also escape. You say I am brave; I escape; you say I am weak; I also escape. No matter what you say, I decide not to engage in this battle; that is true courage—the courage to overcome conceit. This strength is greater, another level of courage.

It may look like the first level where everyone escapes; but this escape is a brave one. You overcome your pride and vanity; there’s no need to prove anything to anyone. There’s nothing to prove; I just need to achieve my goals, and that is powerful.

There are many methods to train your heart. The best method is through precepts, stillness, and wisdom; and providing a sense of security to others. Observing the Five Precepts already offers a sense of security. Adding other aspects, like reliability in various areas, further provides security. Those who offer security to others will have a strong, peaceful heart.

《怎樣面對恐懼？》

请问尊者，如何让心强起来以便能抵挡内心的贪欲和恐惧？

吉祥尊者： 禪修，發願，做一下護持人家、把心強起來的功德。

我自己的經驗，發現到，當我在領導別人、訓練他們的心的時候，自己的功德就幫到。

….

別人需要安慰你就安慰，別人需要鼓勵你就鼓勵，別人修行你就護持他，別人心很強你隨喜；然後自己也很用心地打坐。自己的因素就自己用心訓練自己

然後願意接受總總的考驗和磨練，不逃避。

考驗來的時候你不逃避，你的心就會強

比如說我淹水的故事吧。那時受到那個打擊，想到水就怕，想到水就怕；結果我想我活不下去了。想到水，五天恐懼就夠了；再想到水，又五天恐懼；我要自己給自己去面對。結果心就強起來。我一面對，心弱的狀態馬上消除了。

之後我同樣遇到馬當山，我就跳回去，游去又遊回來；我就去掉我的恐懼心，那個弱的因緣就緊隨離去了。

人家說鬼鬼鬼，說墳場，我就故意去面對；然後心就強起來。

以前在馬六甲三寶山，我就在那裡跟長輩討論佛法，討論完十二點。完後，我就走夜路回去，那個陰沉沉的，特別是那個陰沉沉的氣氛。我就故意慢一點。我就有一點點不爽，陰陰的那種感覺，也是屬於恐懼吧。就是一點點的。我就不容忍，看一下左邊，看一下右邊，‘來了，就來吧！’就是那種心。‘來吧’那以後就不再怕。

不然就在墳場上，你恐懼我不怕，我就帶著恐懼睡著墳墓上，就做到不會怕了。我很久沒有這樣做了，我不敢說現在做不會怕。因為有些時候即使你很勇敢，如果那些眾生要讓你怕，他可以在你身上灌一些恐懼的能量，他可以放一些陰森森寒寒的能量，灌去你頭上，所以有時候你也會抖一抖。但是你醒覺的話，還是有方法克服，就是化空。化空就是把自己變成好像虛空，那個心像虛空一樣，他就抓不住你的心。可以影響到你的身體，就是陰森森的那種寒冷的能量；但是那個心化空的時候，他就是沒辦法抓得住你的心。他可以弄到你的身體，陰森森的身體，讓你的身體發寒。但是你的心不受影響，可以做到這一點。

所以就是用這種方法面對囖，生命的考驗不逃避。

通過有另一種勇氣，就是逃避的勇氣。逃避也是另一種勇氣。面對是一種勇氣，逃避也是另一種勇氣。

習慣面對的人，有時候那個我慢心很強：‘我不怕你，我敢！’ 但有時候不需要打的仗，我為什麼要打？

他說我沒有勇氣，我不怕。這是另一種勇氣，無我的勇氣。這是更高層次的勇氣，更強。那種強是別人看不出來的。看起來好像在逃避，但其實有勇氣。你講我逃，我也逃；你講我不逃，我也逃。你講我勇敢，我也逃；你講我軟弱我也逃。不管你說什麼，我覺得這個仗我不要打，我就逃；這個是真正的勇氣，戰勝自己我慢心的勇氣。這種強是更強，另一種層次的勇氣。

它好像第一個層次一樣，人家逃避你也逃避；但這個逃避是勇敢地逃。你戰勝了自己的慢心，虛榮心，不需要證明給什麼人看；什麼都不要證明，我只要達到目的就好，這個力量很強

所以就是種種的方法可以訓練到自己的心

最好的方法就是戒定慧，給人家安全感；守五戒就已經給人安全感了，那麼再加上其他的方面，信用啊，各方面，給人家安全感；給人家安全感的人，他自己心就會有力量，安然的力量

有計劃是好事，但有期望並不是好事

為什麼？ 我們隨時都會死去啊！

佛陀常教導我們要憶念死亡，

我們現在呼氣，吸氣時可能就會死去

我們現在吸氣，呼氣時可能就會死去

所以無論結果如何，讓它擾亂內心的平靜和喜悅並不明智

Planning is good, but having expectations is not.

Why? Because we could die at any moment! 

The Buddha often taught us to remember death— 

We might breathe out now, and never breathe in again. 

We might breathe in now, and never breathe out again. 

So whatever happens, it’s unwise to let it disturb our inner peace and joy." 

“…Our true mind and heart are empty.

The reason it seems not empty is because we

pile on external things,

taking in sights, sounds, smells, tastes, and various sensations,

accumulating all kinds of emotions.

The true mind is inherently empty.

Therefore, when it is deluded, it clings

to forms, sounds, smells, tastes, and various experiences,

collecting everything indiscriminately.

As a result, it becomes heavy and burdensome within.

In summary... we need to practice,

establishing the teachings of the Buddha

in our hearts and minds, which will lighten them.

The Dharma of the Buddha is light, not heavy.

When it resides in anyone's heart and mind,

it becomes light, comfortable, and cool,

free of burdens—it is empty…”

“…我們的真實的心是空的。

之所以看起來不空，是因為我們

堆積了外在的事物，

吸收了影像、聲音、氣味、味道和各種感覺，

積累了各種情緒。

真正的心本質上是空的。

因此，當它迷失時，它就會執著

於影像、聲音、氣味、味道和各種經歷，

不加選擇地收集一切。

結果，它在內心中變得沉重且負擔沉重。

總結來說……我們需要修行，

將佛陀的教導

建立在我們的心靈中，這樣會讓心靈變輕。

佛陀的法是輕的，不是重的。

當它進入任何人的心靈中，

它會變得輕鬆、舒適、涼爽，

沒有任何負擔——它是空的…”

Luang Pu Boonma Khamphirathammo

當我們感到壓力的時候， 肯定是執住些什麼

絕招是什麼？

“死”！

思維死亡！

當死亡到來，就算不想放下也得放下

而我們隨時都會死去…

當我們思維死亡，即能強迫我們放下一切

此時即從壓力鬆開

When we feel stressed, we are surely clinging to something.

What’s the ultimate trick?

"Death"!

Reflect on death!

When death comes, even if we don’t want to let go, we have to let go. 

In fact, we could die at any moment… 

When we contemplate death, it forces us to release everything. 

At that moment, we are freed from stress. 

If we’re not wise, we’ll end up being  Sun Wukong.

What does it mean to "be Sun Wukong"? It means clinging to things as "mine."

Once we think this way, the pressure can become heavier than the Five-Finger Mountain!

In this world, what truly belongs to us? Nothing is truly under our control or dominion…

千萬不要做孫悟空，被五指山壓住

一旦我們不聰明，就會被迫做孫悟空了

怎樣為之做孫悟空？就是把東西當作是“我的”

一旦這樣想，那個壓力隨時比五指山還要重！

這個世界有甚麼是屬於我們的？ 全部都不由我們控制和支配…

To let go of self is to let go of stress.

Even with a PhD, if one clings to the self, it’s useless.

Because that self—it can’t sleep at night.

Luang Phor say, such a person still can’t even match a dog.

Why can’t they match a dog?

Because when a dog eats its fill, it can sleep soundly.

But these people with advanced Pali studies or doctorates—they still can’t sleep.

放下自我就是放下壓力。

即使擁有博士學位，如果仍然執著於自我，那也是毫無用處。
因為那個自我——它晚上無法入眠。
隆波說，這樣的人甚至比不上狗。

為什麼他們比不上狗？
因為當狗吃飽了，它可以安然入睡。
但這些有著高深巴利學歷或博士學位的人——他們仍然無法入睡。

----Luang  Por Ganha

什麼是壓力？ 世界衛生組織把它定義為：當面對一個困難的處境時，內心的擔憂和緊張。

如果誰感到壓力的話，要非常謹慎，這屬於嗔心、 不善心。假如我們在當下死去，最差隨時可以墮落地獄的

事實上，我們受壓的原因是自找的。

我們把太多東西拿到我們心中，讓它們壓住自己。

我們以為它們是‘我的’ 、 ‘我的’。 

但哪來是我們的呢？我們能夠控制它們嗎？控制不到的東西為什麼覺得是我們的呢？

壓力源自於錯誤的見解、 錯誤的認知、 錯誤的思想

每當感到壓力時，應該淨化我們的見解、 認知和思想：我們在擔憂的那件事，並不是‘我的’！  這個世界沒有東西是‘我的’！ 連我們的身心也不是‘我的’！ 因為我們根本無法掌控！

把重量從心中剝離，立即沒有了壓，只剩下力

如果在此時死去，有機會投生到天界

What is stress? The World Health Organization defines it as the inner worry and tension faced when confronted with a difficult situation.

If we feel stressed, we should be very cautious, as this belongs to dosa (aversion)  and is a kind of unwholesome mind state. 

If we were to die in that moment, the worst outcome could be falling into hell.

In fact, the reasons we feel stressed are self-inflicted.
We take on too much in our hearts, allowing them to weigh us down.
We think of them as "mine" and "mine."
But where do these things truly belong to us? Can we control them? Why do we feel they are ours when we cannot control them?
Stress stems from wrong views, misconceptions, and erroneous thoughts.

Whenever we feel stressed, we should purify our views, perceptions, and thoughts: the things we are worried about are not "mine"! There is nothing in this world that is "mine"! Even our body and mind are not "mine"! Because we cannot truly control them!

By shedding the weight from our hearts, the pressure immediately disappears, leaving only strength.

If we were to die at this moment, we would have the opportunity to be reborn in the heavenly realms.

有些人有誤解，以為有壓力的話做事就會做得更好

但這是錯的

當我們心中有壓力的時候，其實是不適合工作的。

做事要有效率、 做得好，仰賴的是善心，而不是不善心。

根據阿比達摩，善心的特徵就是適合工作、 輕快、 輕安和熟練。

如果我們把壓力加進來，反倒是增加了不善心、 減少了善心

做事反而會做得更差

Some people have misconception that having stress helps them perform better.

But this is incorrect.

When we have stress in our hearts, it is actually not suitable for work.
To work efficiently and effectively relies on a wholesome mind, not an unwholesome one.

According to Abhidharma, the characteristics of a wholesome mind are suitability for work, light, ease, and proficient.

If we introduce stress, it actually increases unwholesome minds and reduces wholesome minds, leading to poorer performance.