壓力 Stress

剛剛一開facebook ，就看到 John Tsang 曾俊華 大師兄的 Post 了

之所以說曾俊華是大師兄，是因為他是《如實知見》編輯的中學--喇沙書院--的大師兄

據說曾師兄每個星期風雨不改，都會回喇沙教劍。估不到，到退了休，他還對劍擊有這麼大的熱誠。

曾師兄一直是編輯很欣賞的人物，他頭腦真的很清晰，很擅於拆解促成一件事的不同條件

就比喻說，曾師兄在貼文中這樣分析劍術比賽的輸贏：‘不過，我成日都同大家講，其實喺劍擊嘅世界裡面，世界排名頭幾十名嘅選手，實力都非常接近，大家嘅技術，經驗同體能都差不多，可以話係旗鼓相當，完全係可以今次我贏你，下次就你贏我，好多時都係視乎比賽劍手當日嘅狀態、情緒、對贏呢件事有幾「餓」，當然唔少得幸運之神，當時係咪企喺你身邊啦。’

要贏劍，首先說的是技術

第二，就是經驗

第三，就是體能

還有劍手當日的狀態、情緒、和想贏的慾望

佛陀也教導四神足--達致成功的四大要素：

1.欲神足：對那件事的意欲

2.勤神足：勤奮於那件事

3.心神足：用心、專注於那件事

4.觀神足：考察怎樣才能做得好，甚至更好

我們看到啊，促成一件事有太多可知不可知的因素了。輸贏根本不由我們去決定，所以對於輸贏真的不用太過執著。這就是佛陀關於‘無我’的教導了---一切都由條件所組合而成，無法真正被掌控。

如果我們是帶著貪心去比賽---想贏、想取得名聲、想取得地位、想獲得鼓掌----就會很大壓力。貪心就是想把東西納為是‘我的’那種自私心。而佛陀在四聖諦中教導：‘渴愛（貪慾）是痛苦的原因’

佛陀曾說，‘勝利者招來仇敵，戰敗者活在苦惱裡；捨棄勝敗的寂靜者，得以安樂地過活 ’（Dhp.201）

贏了，我們就很囂張，覺得我高你低；對手感到不被尊重，就記著這個仇，下次誓要來‘報復’

輸了，我們就很自卑、痛苦，無地自容。

相反地，如果我們當是遊戲那樣玩，就能沒什麼壓力而又表演得好。

贏了，不會得意忘形，而是保持謙遜、尊重對手：‘多謝您今次那麼出色的表現，大家都做得很好。我也為您鼓掌！’。贏得比賽的同時，也贏得了風度

輸了，也因為不執著，而不會痛苦。

‘貪’，不等同於‘欲’。 ‘欲’是中性的，僅僅是想做那件事。

佛陀和阿羅漢已經根斷了所有貪嗔癡，但他們仍能做很多事情啊！

為什麼呢? 他們只不過沒有了一切的自私心而已，但他們仍有自己的計劃、目標和興趣---例如幫助他人啊等等

回來劍擊比賽，我們可以僅僅是有強烈意欲去‘玩’好這場比賽、遊戲，而不計較得失。

所以如果誰人想把壓力減到最低，把一切比賽當作是一場好玩的遊戲就行了，不用太過執著於輸贏。

**English**

Just opened Facebook and saw Senior Brother John Tsang’s post. 

I call him Senior Brother because he is a senior from La Salle College, the secondary school of the editors of *Knowing and Seeing the Truth*. 

It is said that every week, rain or shine, Senior Brother Tsang returns to La Salle to teach fencing. I never expected that even after retirement he would still have such passion for the sport. 

Senior Brother Tsang has always been someone the editors greatly admire. His mind is truly clear and sharp; he is very good at analysing the various conditions that make something happen. 

For example, in his post he analysed winning and losing in fencing like this: 

“But I always tell everyone that in the world of fencing, the top few dozen ranked fencers in the world are very close in strength. Their technique, experience and physical condition are more or less the same — they are evenly matched. It can easily be me winning you this time and you winning me next time. Very often it depends on the fencer’s condition and emotions on the day, how ‘hungry’ they are to win, and of course Lady Luck — whether she is standing by your side at that moment.” 

To win in fencing, the first thing is technique. 

Second is experience. 

Third is physical condition. 

Then there is the fencer’s state, emotions and desire to win on that particular day. 

The Buddha also taught the Four Bases of Success (iddhipāda) — the four factors that lead to success: 

1. Desire (chanda): the will or aspiration for that thing 

2. Energy (viriya): diligence and effort applied to that thing 

3. Mind (citta): focused attention and wholeheartedness on that thing 

4. Investigation (vīmaṃsā): examining how to do it well, or even better 

We can see that there are far too many known and unknown factors that contribute to any outcome. Winning and losing are simply not decided by us, so there is really no need to cling too tightly to them. This is the Buddha’s teaching on non-self (anattā) — everything arises from the combination of conditions and cannot truly be controlled. 

If we compete with greed — wanting to win, wanting fame, wanting status, wanting applause — the pressure becomes enormous. Greed is the selfish desire to claim something as “mine.” And in the Four Noble Truths the Buddha taught: “Craving (taṇhā / greed) is the cause of suffering.” 

The Buddha once said: 

“The victor breeds hatred, the defeated lives in misery; the peaceful one who has abandoned both victory and defeat lives happily.” (Dhp. 201) 

When we win, we become arrogant and feel superior; the opponent feels disrespected and remembers the grudge, vowing to “take revenge” next time. 

When we lose, we feel inferior, miserable and ashamed. 

On the contrary, if we treat it like a game, we can perform well with little pressure. 

When we win, we do not become puffed up with pride, but remain humble and respectful toward the opponent: “Thank you for your excellent performance today — both of us did well. I applaud you too!” We win the match and also win in sportsmanship. 

When we lose, because we are not attached, we do not suffer. 

“Greed” is not the same as “desire.” Desire is neutral — it is simply wanting to do something. 

The Buddha and the arahants have completely eradicated all greed, aversion and delusion, yet they still accomplish many things! 

Why? Because they have simply eliminated all selfishness, yet they still have their own plans, goals and interests — such as helping others. 

Coming back to fencing competitions, we can simply have a strong wish to “play” the match well, as a game, without calculating gains and losses. 

So if anyone wants to reduce pressure to the minimum, just treat every competition as a fun game and don’t cling too much to winning or losing.

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**Thai**

เพิ่งเปิดเฟซบุ๊กก็เห็นโพสต์ของอาจารย์ใหญ่เจิง จวิ้นหัวแล้ว 

ที่เรียกเจิง จวิ้นหัวว่า “อาจารย์ใหญ่” เพราะท่านเป็นรุ่นพี่ของโรงเรียนมัธยมลาซาล ซึ่งเป็นโรงเรียนของบรรณาธิการนิตยสาร *As It Is* 

ได้ยินมาว่าทุกสัปดาห์ไม่ว่าฝนหรือแดด ท่านอาจารย์ใหญ่เจิงจะกลับไปสอนดาบที่โรงเรียนลาซาลเสมอ ไม่คิดว่าแม้จะเกษียณแล้ว ท่านยังมีความกระตือรือร้นในกีฬาฟันดาบขนาดนี้ 

ท่านอาจารย์ใหญ่เจิงเป็นบุคคลที่บรรณาธิการชื่นชมมาตลอด จิตใจของท่านชัดเจนและเฉียบคมมาก เก่งในการวิเคราะห์เงื่อนไขต่าง ๆ ที่ทำให้เกิดเหตุการณ์ขึ้น 

ตัวอย่างเช่น ในโพสต์ท่านวิเคราะห์เรื่องแพ้ชนะในกีฬาฟันดาบไว้ว่า 

“แต่ผมมักบอกทุกคนเสมอว่า ในโลกของฟันดาบ นักกีฬาที่ติดอันดับโลก 20-30 อันดับแรกนั้น ความสามารถใกล้เคียงกันมาก เทคนิค ประสบการณ์ และสมรรถภาพทางกายใกล้เคียงกัน เรียกว่าสูสีกันมาก อาจจะครั้งนี้ฉันชนะคุณ ครั้งหน้าคุณชนะฉัน บ่อยครั้งขึ้นอยู่กับสภาพร่างกายและอารมณ์ของนักดาบในวันนั้น ว่าหิวโหยชัยชนะมากแค่ไหน และแน่นอนว่าโชคชะตา ว่าเทพีโชคอยู่ข้างคุณหรือเปล่าในตอนนั้น” 

จะชนะในฟันดาบ อย่างแรกคือเทคนิค 

อย่างที่สองคือประสบการณ์ 

อย่างที่สามคือสมรรถภาพทางกาย 

แล้วยังมีสภาพร่างกาย อารมณ์ และความอยากชนะของนักดาบในวันนั้น 

พระพุทธเจ้าก็ทรงสอนอิทธิบาท 4 — ปัจจัยสำคัญที่นำไปสู่ความสำเร็จ: 

1. ฉันทะ: ความอยาก ความตั้งใจที่จะทำสิ่งนั้น 

2. วิริยะ: ความเพียร ความขยันในการทำสิ่งนั้น 

3. จิตตะ: ความตั้งใจ ความใส่ใจเต็มที่ในสิ่งนั้น 

4. วิมังสา: การพิจารณาไตร่ตรองว่าจะทำอย่างไรให้ดี หรือดีขึ้นไปอีก 

เราจะเห็นว่ามีปัจจัยที่รู้และไม่รู้มากมายที่ทำให้เกิดผลลัพธ์ขึ้น แพ้ชนะไม่ได้ขึ้นอยู่กับเรา ดังนั้นจึงไม่ควรยึดติดกับแพ้ชนะมากเกินไป นี่คือคำสอนเรื่องอนัตตาของพระพุทธเจ้า — ทุกสิ่งเกิดจากเงื่อนไขต่าง ๆ มารวมกัน และไม่สามารถควบคุมได้อย่างแท้จริง 

ถ้าเราแข่งด้วยความโลภ — อยากชนะ อยากมีชื่อเสียง อยากมีสถานะ อยากได้รับการปรบมือ — ความกดดันจะยิ่งใหญ่มาก ความโลภคือความเห็นแก่ตัวที่อยากครอบครองสิ่งนั้นว่าเป็น “ของฉัน” และในอริยสัจ 4 พระพุทธเจ้าทรงสอนว่า “ตัณหา (ความโลภ) เป็นเหตุแห่งทุกข์” 

พระพุทธเจ้าเคยตรัสว่า 

“ผู้ชนะก่อให้เกิดความเกลียดชัง ผู้แพ้อยู่ในความทุกข์ ผู้ละทั้งชนะและแพ้ได้สงบสุข” (ธรรมบท 201) 

เมื่อชนะ เราก็หยิ่งผยอง รู้สึกว่าเราสูงกว่า ฝ่ายตรงข้ามรู้สึกไม่ได้รับการเคารพ จึงจดจำความแค้น ตั้งใจจะ “แก้แค้น” ครั้งหน้า 

เมื่อแพ้ เราก็รู้สึกต่ำต้อย ทุกข์ใจ และอับอาย 

ในทางตรงกันข้าม ถ้าเราเล่นเหมือนเป็นเกม ก็สามารถแสดงฝีมือได้ดีโดยไม่มีความกดดันมาก 

เมื่อชนะ จะไม่หลงระเริง แต่ยังคงถ่อมตนและเคารพคู่ต่อสู้: “ขอบคุณสำหรับการแสดงที่ยอดเยี่ยมในวันนี้ ทั้งคู่เล่นได้ดีมาก ผมก็ปรบมือให้คุณเช่นกัน!” ชนะการแข่งขันและชนะในด้านน้ำใจนักกีฬาไปพร้อมกัน 

เมื่อแพ้ เพราะไม่ยึดติด จึงไม่ทุกข์ 

“โลภ” ไม่เหมือนกับ “ฉันทะ” ฉันทะเป็นกลาง เพียงแค่ต้องการทำสิ่งนั้นเท่านั้น 

พระพุทธเจ้าและพระอรหันต์ได้ตัดรากแห่งโลภ โกรธ หลงทั้งหมดแล้ว แต่ท่านยังทำสิ่งต่าง ๆ ได้อีกมากมาย! 

ทำไมหรือ? เพราะท่านเพียงแค่หมดสิ้นความเห็นแก่ตัวทั้งหมด แต่ท่านยังมีแผน เป้าหมาย และความสนใจของตนเอง เช่น การช่วยเหลือผู้อื่น เป็นต้น 

กลับมาที่การแข่งขันฟันดาบ เราสามารถมีเจตนาแรงกล้าที่จะ “เล่น” การแข่งขันนี้ให้ดี เหมือนเป็นเกม โดยไม่คำนึงถึงได้เสีย 

ดังนั้น ถ้าใครอยากลดความกดดันให้เหลือน้อยที่สุด ก็เพียงแค่ถือว่าทุกการแข่งขันเป็นเกมสนุก ๆ อย่ายึดติดกับแพ้ชนะมากเกินไป

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**Vietnamese**

Vừa mở Facebook là thấy bài đăng của Sư huynh Tăng Tuấn Hoa rồi. 

Gọi ông là Sư huynh vì ông là sư huynh của Trường Trung học La Salle — trường trung học của các biên tập viên tạp chí *As It Is*. 

Nghe nói mỗi tuần, dù mưa hay nắng, Sư huynh Tăng đều quay về La Salle dạy kiếm thuật. Không ngờ đến khi về hưu, ông vẫn còn nhiệt huyết với môn kiếm thuật đến thế. 

Sư huynh Tăng luôn là nhân vật được các biên tập viên rất ngưỡng mộ. Tâm trí ông thực sự rất rõ ràng, sắc bén, rất giỏi phân tích các điều kiện khác nhau dẫn đến một sự việc. 

Ví dụ, trong bài đăng ông phân tích thắng thua trong môn kiếm thuật như sau: 

“Nhưng tôi luôn nói với mọi người rằng trong thế giới kiếm thuật, các vận động viên xếp hạng top vài chục trên thế giới sức mạnh rất gần nhau. Kỹ thuật, kinh nghiệm và thể lực của họ gần như tương đương — có thể nói là ngang sức ngang tài. Có thể lần này tôi thắng bạn, lần sau bạn thắng tôi. Nhiều khi phụ thuộc vào trạng thái và cảm xúc của kiếm thủ trong ngày hôm đó, họ ‘đói’ chiến thắng đến mức nào, và tất nhiên là nữ thần may mắn — lúc đó có đứng bên cạnh bạn hay không.” 

Muốn thắng kiếm, trước hết là kỹ thuật. 

Thứ hai là kinh nghiệm. 

Thứ ba là thể lực. 

Rồi còn trạng thái, cảm xúc và ý muốn chiến thắng của kiếm thủ trong ngày hôm đó. 

Đức Phật cũng dạy Tứ như ý túc — bốn yếu tố dẫn đến thành công: 

1. Dục như ý túc: ý muốn, nguyện vọng đối với việc đó 

2. Tinh tấn như ý túc: tinh tấn, siêng năng đối với việc đó 

3. Tâm như ý túc: chuyên tâm, chú ý hoàn toàn vào việc đó 

4. Tư duy như ý túc: quán sát, suy xét làm thế nào để làm tốt, thậm chí tốt hơn 

Chúng ta thấy rằng có quá nhiều yếu tố hữu tri và vô tri góp phần tạo nên một kết quả. Thắng thua hoàn toàn không do chúng ta quyết định, nên thật sự không cần chấp trước quá nhiều vào thắng thua. Đây chính là lời dạy của Đức Phật về vô ngã — mọi thứ đều do các điều kiện kết hợp mà thành, không thể thực sự kiểm soát. 

Nếu chúng ta thi đấu với tâm tham — muốn thắng, muốn danh tiếng, muốn địa vị, muốn được vỗ tay — thì áp lực sẽ rất lớn. Tham là tâm ích kỷ muốn chiếm lấy thứ gì đó là “của tôi”. Và trong Tứ Thánh Đế, Đức Phật dạy: “Ái dục (tham ái) là nguyên nhân của khổ đau.” 

Đức Phật từng dạy: 

“Người thắng sinh thù hận, người thua sống trong khổ; người xả bỏ cả thắng lẫn thua sống an vui.” (Pháp Cú 201) 

Khi thắng, chúng ta kiêu ngạo, cảm thấy mình cao hơn; đối thủ cảm thấy không được tôn trọng nên ghi hận, quyết lần sau “báo thù”. 

Khi thua, chúng ta tự ti, khổ sở, hổ thẹn không nơi nương tựa. 

Ngược lại, nếu chúng ta xem như một trò chơi, thì có thể biểu diễn tốt mà không có nhiều áp lực. 

Khi thắng, không kiêu căng, mà giữ thái độ khiêm tốn, tôn trọng đối thủ: “Cảm ơn bạn đã có màn trình diễn xuất sắc hôm nay, cả hai đều chơi rất tốt. Tôi cũng vỗ tay cho bạn!” Vừa thắng trận đấu, vừa thắng được phong độ. 

Khi thua, vì không chấp trước nên không khổ. 

“Tham” không đồng nghĩa với “dục”. “Dục” là trung tính, chỉ đơn giản là muốn làm việc đó. 

Đức Phật và các vị A-la-hán đã đoạn tận tất cả tham, sân, si, nhưng các ngài vẫn làm được rất nhiều việc! 

Tại sao vậy? Vì các ngài chỉ hết sạch mọi tâm ích kỷ, nhưng vẫn còn kế hoạch, mục tiêu và sở thích của mình — ví dụ như giúp đỡ người khác. 

Quay lại cuộc thi kiếm thuật, chúng ta có thể chỉ có ý muốn mạnh mẽ “chơi” tốt trận đấu này, như một trò chơi, mà không tính toán được mất. 

Vậy nên nếu ai muốn giảm áp lực xuống mức thấp nhất, chỉ cần xem mọi cuộc thi như một trò chơi vui vẻ, đừng chấp trước quá nhiều vào thắng thua.

有一次，小編和一位醫生朋友吃飯。

那位朋友讚香港抽水王林作很能幹很有智慧。

誒？小編只是知道他在香港很有爭議，但是否有智慧就真的要看看。

於是小編就去Stalk 了他一下（笑）

發現有些內容真的有深度喔 （吶，小編沒有收他的錢（笑））

林作讀書很好，這點無可置疑。他畢業於英國著名的哈羅公學、牛津大學等等。這證明他是一位聰明之人。

我們看他說話長期都有文有路，就知道他有一定的智慧。

有智慧就代表他的心是偏向遠離五蓋的（1.欲貪 2.嗔 3.昏沉睡眠 4.散亂後悔 5.疑[心的搖擺不定]）。有些人可能不同意，但一個人思路清晰、邏輯嚴密，這的確是心遠離五蓋的表現。加上，林作是出名精神健康好、沒多少煩惱，這點相信許多香港人也同意。

吶，我們看看這一段說關於壓力的片段，林作其實說得有道理的。

林作消除壓力的方法，就是凡事看宏觀一點，把自己和當下的事情看作只是客觀的一件小事。

如果在佛教來說，這其實就是把‘我’和‘我的’的感覺消除。

隆波間夏就曾說：‘自我是壓力的最主要原因’（26/3/2025）

這個‘自我’其實就是一切痛苦的載體。

當我們把自己和自己的事情看作渺小得什麼都不是，壓力就立即消除囖！

這是以‘無我’的角度去放下執著、去除壓力

另一個角度，就是以無常的角度去看待事情。

林作教導要宏觀地看待一切。

其實當我們宏觀地看待一切，我們就會看到無常：嘿！這一切很快就過去了！都沒什麼值得擔憂和執著的！

很自然地，我們就能放下執著了

林作以自己的經驗來分享去除壓力的方法，其實完全貼合佛法的精神。

小編的朋友還分享啊，林作透過什麼方法來讓自己能夠勇敢地溝女呢（把妹）？（笑）

Wow ，小編聽後有些驚訝。

林作用不淨觀（笑）

他說，林作會思維：女神也是普通人，她們也要大便，裡面全部都是內臟啊！

為何這樣做會讓一個人變得勇敢？

因為當一個人這樣思維身體的不淨，就會放下他人和自己的身體。一旦心不執著，就毫無畏懼了。

不過，這樣的方法來‘溝女’，其實就表示不淨觀的力量還不夠。（笑）

如果一個人的不淨觀力量是足夠的，理應是對女人不再有興趣的。

其實說到這裡，小編都頗肯定林作過去世曾是修行人。

他聰明、有智慧，這是禪修去遠離煩惱的果報

哇，然後自己無師自通不淨觀，這更加說明了這個事實。

小編就沒有什麼過人能力，只是靠推理而已（笑）

雖然林作聰明，卻在香港引起了許多爭議。

為什麼呢？

這要說到林作的策略了。

林作要的，其實是知名度。不論要做什麼，只要有知名度就夠了。

當有知名度，別人就會關注他。然後聽他說話、看他的文字，從中發掘到他的內涵、價值和能力。然後‘給錢他’（買他的服務）

他怎樣能獲得知名度呢？就是透過‘抽水’

他會選擇當下最熱門的社會事件（悲劇、名人死亡、明星新聞），迅速發表出位、帶點冒犯的言論或行為。

這雖然真的能夠吸引眼球，但當然必然會伴隨著副作用---引起一大部分人的非議。

但林作就是不介意！他早就犧牲了這一環的名聲。

但如果我們是佛教徒，雖然我們想吸引大眾，最好是跟隨佛陀的方法。

佛陀教了什麼呢？就是我們要遠離閒雜語

我們要知道什麼是說話的適當時機、只說事實、有意義、如法、如律、值得收藏、有理由、有界限、有利對方的話（MN41）

佛陀也教導，我們要一再觀察再觀察後才造身、口、意業。

怎樣觀察呢？

就是觀察

1.這會不會傷害自己？

2.會不會傷害、冒犯到別人？

3.會不會傷害雙方？

4.會有痛苦的後果嗎？（MN61）

如果我們能夠做到佛陀的教導，那就比較面面俱圓：就算說話出位，也只會受到大眾的歡迎，不會受到大眾的反彈了。

**English Translation**

Once, the editor was having a meal with a doctor friend. 

That friend praised Hong Kong’s “King of Attention-Seeking” Lam Chok as being very capable and wise. 

Huh? The editor only knew that he is very controversial in Hong Kong, but whether he is truly wise still needed to be examined. 

So the editor stalked him a little (laughs). 

And discovered that some of his content really has depth. (Hey, the editor didn’t receive any money from him, laughs.) 

Lam Chok was excellent at studying — this is beyond doubt. He graduated from the famous Harrow School in the UK, Oxford University, and so on. This proves he is a smart person. 

Looking at how he speaks, which is always structured and logical, we can see that he possesses a certain level of wisdom. 

Having wisdom means his mind tends to stay away from the Five Hindrances (1. sensual desire, 2. ill-will, 3. sloth and torpor, 4. restlessness and remorse, 5. doubt [the wavering of the mind]). Some people may disagree, but when a person has clear thinking and rigorous logic, it is indeed a manifestation of the mind being free from the Five Hindrances. Moreover, Lam Chok is well-known for having good mental health and few afflictions — many Hong Kong people would agree with this. 

Now, let’s look at this clip where he talks about stress. What Lam Chok says actually makes sense. 

His method of eliminating stress is to look at everything from a broader perspective and regard himself and the present matter as just a small, objective thing. 

In Buddhist terms, this is actually eliminating the sense of “I” and “mine.” 

Luangpor Ganha once said: “The self is the main cause of stress” (26/3/2025). 

This “self” is in fact the carrier of all suffering. 

When we regard ourselves and our affairs as so insignificant that they are nothing, the stress disappears immediately! 

This is letting go of attachment and removing stress from the perspective of “non-self.” 

Another angle is to look at things from the perspective of impermanence. 

Lam Chok teaches us to view everything macroscopically. 

In fact, when we look at everything from a broad perspective, we will see impermanence: Hey! All of this will pass very quickly! There’s nothing worth worrying about or clinging to! 

Naturally, we can then let go of attachment. 

Lam Chok shares methods of eliminating stress based on his own experience, which actually completely align with the spirit of the Dhamma. 

The editor’s friend also shared: What method does Lam Chok use to make himself brave enough to approach girls (pick up girls)? (laughs) 

Wow, the editor was a bit surprised after hearing it. 

Lam Chok uses the contemplation of impurity (laughs). 

He said that Lam Chok would reflect: Even goddesses are ordinary people. They also have to defecate, and inside they are all internal organs! 

Why does doing this make a person brave? 

Because when a person contemplates the impurity of the body in this way, he lets go of attachment to other people’s bodies and his own body. Once the mind is not attached, there is no fear. 

However, using this method to “pick up girls” actually shows that the power of the impurity contemplation is still not strong enough. (laughs) 

If a person’s impurity contemplation is powerful enough, he should no longer have interest in women. 

Actually, speaking up to this point, the editor is quite certain that Lam Chok was a practitioner in a past life. 

His intelligence and wisdom are the results of meditation that removes defilements. 

Wow, and then he figured out the impurity contemplation by himself without a teacher — this further illustrates the fact. 

The editor doesn’t have any extraordinary ability, just relying on reasoning. (laughs) 

Although Lam Chok is smart, he has caused a lot of controversy in Hong Kong. 

Why? 

This has to do with Lam Chok’s strategy. 

What Lam Chok wants is actually fame. No matter what he wants to do, as long as he has fame, it’s enough. 

When he has fame, people will pay attention to him. Then they will listen to him speak, read his writings, and from there discover his substance, value, and ability. Then they will “give him money” (buy his services). 

How does he gain fame? Through “attention-seeking” (chōu shuǐ). 

He will choose the hottest social events of the moment (tragedies, deaths of celebrities, star news) and quickly make outspoken, slightly offensive remarks or actions. 

Although this can truly attract attention, of course it inevitably comes with side effects — drawing criticism from a large number of people. 

But Lam Chok doesn’t mind! He has long sacrificed his reputation in this aspect. 

But if we are Buddhists, even if we want to attract the public, it is best to follow the Buddha’s method. 

What did the Buddha teach? We should stay away from idle chatter. 

We should know the proper time for speaking, speak only what is true, meaningful, in accordance with the Dhamma, in accordance with the Vinaya, worth treasuring, reasonable, with limits, and beneficial to the other person (MN 41). 

The Buddha also taught that we should observe again and again before performing actions of body, speech, and mind. 

How to observe? 

Observe: 

1. Will this harm myself? 

2. Will this harm or offend others? 

3. Will this harm both sides? 

4. Will there be painful consequences? (MN 61) 

If we can follow the Buddha’s teachings, then it will be more perfect in every aspect: even if the speech is outspoken, it will only be welcomed by the public and will not provoke a backlash from the masses.

---

**Thai Translation**

ครั้งหนึ่ง บรรณาธิการไปทานข้าวกับเพื่อนที่เป็นแพทย์ 

เพื่อนคนนั้นชมว่า หลิน จั๊ก ราชาแห่งการดึงความสนใจแห่งฮ่องกง เป็นคนเก่งและมีปัญญามาก 

เอ๊ะ? บรรณาธิการรู้แค่ว่าเขาเป็นที่ถกเถียงในฮ่องกง แต่เรื่องมีปัญญาจริงหรือไม่ ต้องไปดูเอง 

ดังนั้นบรรณาธิการจึงไป stalk เขาหน่อย (หัวเราะ) 

แล้วก็พบว่าเนื้อหาบางอย่างของเขามีความลึกซึ้งจริง ๆ (เฮ้ย บรรณาธิการไม่ได้รับเงินจากเขานะ หัวเราะ) 

หลิน จั๊ก เรียนเก่งมาก ข้อนี้ไม่มีข้อสงสัย เขาจบจากโรงเรียนฮาร์โรว์ที่มีชื่อเสียงในอังกฤษ มหาวิทยาลัยอ็อกซ์ฟอร์ด เป็นต้น สิ่งนี้พิสูจน์ว่าเขาเป็นคนฉลาด 

เมื่อเรามองการพูดของเขาที่มักจะมีเหตุมีผลและมีโครงสร้าง เราก็รู้ว่าเขามีปัญญาระดับหนึ่ง 

การมีปัญญาหมายความว่าจิตของเขาโน้มเอียงไปทางห่างจากนิวรณ์ทั้ง 5 (1. กามฉันทะ 2. พยาบาท 3. ถีนมิทธะ 4. อุทธัจจกุกกุจจะ 5. วิจิกิจฉา [จิตที่ลังเล]) บางคนอาจไม่เห็นด้วย แต่เมื่อคนคนหนึ่งคิดอย่างชัดเจนและมีตรรกะที่รัดกุม นั่นเป็นการแสดงออกของจิตที่ห่างจากนิวรณ์ทั้ง 5 จริง ๆ นอกจากนี้ หลิน จั๊ก ยังมีชื่อเสียงว่าสุขภาพจิตดีและมีกังวลน้อย ข้อนี้คนฮ่องกงหลายคนคงเห็นด้วย 

มาดูคลิปที่เขาพูดเรื่องความเครียดกัน หลิน จั๊ก พูดมีเหตุผลจริง ๆ 

วิธีการกำจัดความเครียดของหลิน จั๊ก คือมองทุกอย่างในมุมกว้าง และมองตัวเองกับเรื่องในปัจจุบันเป็นเพียงเรื่องเล็ก ๆ ที่เป็นกลาง 

ในทางพระพุทธศาสนา นี่คือการกำจัดความรู้สึก “ตัวกู” และ “ของกู” 

หลวงพ่อปราโมทย์เคยกล่าวว่า “ตัวตนคือสาเหตุหลักของความเครียด” (26/3/2025) 

“ตัวตน” นี้แหละคือพาหนะของความทุกข์ทั้งปวง 

เมื่อเรามองตัวเองและเรื่องของตัวเองว่าเล็กน้อยจนไม่ใช่เรื่องอะไร ความเครียดก็หายไปทันที! 

นี่คือการวางความยึดมั่นและกำจัดความเครียดด้วยมุมมองของ “อนัตตา” 

อีกมุมหนึ่งคือการมองสิ่งต่าง ๆ ด้วยมุมมองของอนิจจัง 

หลิน จั๊ก สอนให้มองทุกอย่างในมุมกว้าง 

จริง ๆ แล้ว เมื่อเรามองทุกอย่างในมุมกว้าง เราก็จะเห็นอนิจจัง: เฮ้ย! สิ่งเหล่านี้จะผ่านไปเร็วมาก! ไม่มีอะไรที่ควรกังวลหรือยึดมั่น! 

โดยธรรมชาติ เราก็สามารถวางความยึดมั่นได้ 

หลิน จั๊ก แบ่งปันวิธีการกำจัดความเครียดจากประสบการณ์ของตัวเอง ซึ่งสอดคล้องกับจิตวิญญาณของพระธรรมอย่างสมบูรณ์ 

เพื่อนของบรรณาธิการยังเล่าอีกว่า หลิน จั๊ก ใช้วิธีอะไรในการทำให้ตัวเองกล้าเข้าหาผู้หญิง (จีบสาว)? (หัวเราะ) 

ว้าว บรรณาธิการฟังแล้วก็ประหลาดใจเล็กน้อย 

หลิน จั๊ก ใช้อสุภกรรมฐาน (หัวเราะ) 

เขาบอกว่า หลิน จั๊ก จะพิจารณาว่า: เทพธิดาก็เป็นคนธรรมดา พวกเขาก็ต้องถ่ายอุจจาระ และข้างในก็มีแต่เครื่องใน! 

ทำไมการทำแบบนี้ถึงทำให้คนกล้า? 

เพราะเมื่อคนพิจารณาความไม่สะอาดของร่างกายแบบนี้ จิตก็จะวางความยึดมั่นต่อร่างกายของคนอื่นและของตัวเอง เมื่อจิตไม่ยึดมั่น ก็ไม่มีความกลัว 

อย่างไรก็ตาม การใช้วิธีนี้มา “จีบสาว” จริง ๆ แล้วแสดงว่าพลังของอสุภกรรมฐานยังไม่เพียงพอ (หัวเราะ) 

ถ้าพลังอสุภกรรมฐานของคนคนหนึ่งแข็งแรงพอ เขาควรจะไม่สนใจผู้หญิงอีกต่อไป 

จริง ๆ แล้ว พูดมาถึงตรงนี้ บรรณาธิการค่อนข้างมั่นใจว่า หลิน จั๊ก เคยเป็นนักปฏิบัติในอดีตชาติ 

ความฉลาดและปัญญาของเขาเป็นผลจากการภาวนาที่ขจัดกิเลส 

ว้าว แล้วยังคิดอสุภกรรมฐานขึ้นมาเองโดยไม่มีครู ยิ่งแสดงให้เห็นข้อเท็จจริงนี้มากขึ้น 

บรรณาธิการไม่มีความสามารถพิเศษอะไร แค่ใช้การอนุมานเท่านั้น (หัวเราะ) 

แม้ว่า หลิน จั๊ก จะฉลาด แต่เขาก็สร้างความขัดแย้งมากมายในฮ่องกง 

ทำไมหรือ? 

นี่ต้องพูดถึงกลยุทธ์ของหลิน จั๊ก 

สิ่งที่ หลิน จั๊ก ต้องการจริง ๆ คือชื่อเสียง ไม่ว่าจะทำอะไร ขอแค่มีชื่อเสียงก็พอ 

เมื่อมีชื่อเสียง คนอื่นก็จะสนใจเขา จากนั้นก็ฟังเขาพูด อ่านสิ่งที่เขาเขียน แล้วค้นพบสาระ คุณค่า และความสามารถของเขา แล้วก็ “ให้เงินเขา” (ซื้อบริการของเขา) 

เขาได้นามเสียงมาอย่างไร? ด้วยการ “ดึงความสนใจ” (chōu shuǐ) 

เขาจะเลือกเหตุการณ์สังคมที่ร้อนแรงที่สุดในขณะนั้น (โศกนาฏกรรม การเสียชีวิตของคนดัง ข่าวดารา) แล้วรีบแสดงความคิดเห็นหรือการกระทำที่ออกแนว ขัดแย้งเล็กน้อย 

แม้ว่าสิ่งนี้จะดึงดูดสายตาได้จริง แต่แน่นอนว่ามีผลข้างเคียงตามมา — ทำให้คนจำนวนมากวิจารณ์ 

แต่ หลิน จั๊ก ไม่สนใจ! เขาได้เสียสละชื่อเสียงในส่วนนี้ไปนานแล้ว 

แต่ถ้าเราเป็นชาวพุทธ แม้เราอยากดึงดูดมวลชน ก็ควรปฏิบัติตามวิธีของพระพุทธเจ้า 

พระพุทธเจ้าทรงสอนอะไร? คือเราควรหลีกเลี่ยงคำพูดไร้สาระ 

เราควรรู้จังหวะที่เหมาะสมในการพูด พูดแต่สิ่งที่เป็นจริง มีความหมาย ถูกธรรม ถูกวินัย ควรค่าแก่การเก็บรักษา มีเหตุผล มีขอบเขต และเป็นประโยชน์ต่ออีกฝ่าย (MN 41) 

พระพุทธเจ้ายังทรงสอนว่า เราควรพิจารณาซ้ำแล้วซ้ำเล่าก่อนจะกระทำทางกาย วาจา ใจ 

พิจารณาอย่างไร? 

พิจารณาว่า 

1. สิ่งนี้จะทำร้ายตัวเองหรือไม่? 

2. จะทำร้ายหรือล่วงเกินคนอื่นหรือไม่? 

3. จะทำร้ายทั้งสองฝ่ายหรือไม่? 

4. จะมีผลทุกข์ตามมาหรือไม่? (MN 61) 

ถ้าเราปฏิบัติตามคำสอนของพระพุทธเจ้าได้ ก็จะครบถ้วนทุกด้าน: แม้พูดออกแนว ก็จะได้รับความนิยมจากมวลชน ไม่ถูกมวลชนต่อต้าน

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**Vietnamese Translation**

Có lần, biên tập viên đi ăn cơm với một người bạn là bác sĩ. 

Người bạn đó khen Lâm Tác – Vua câu view của Hong Kong – rất giỏi và có trí tuệ. 

Hả? Biên tập viên chỉ biết anh ấy rất gây tranh cãi ở Hong Kong, còn có trí tuệ thật hay không thì phải xem xét. 

Vì vậy biên tập viên đã stalk anh ấy một chút (cười). 

Và phát hiện một số nội dung thực sự có chiều sâu. (Này, biên tập viên không nhận tiền của anh ấy đâu nhé, cười.) 

Lâm Tác học rất giỏi, điều này không còn nghi ngờ gì. Anh ấy tốt nghiệp trường Harrow nổi tiếng ở Anh, Đại học Oxford… Điều này chứng tỏ anh ấy là người thông minh. 

Nhìn cách anh ấy nói chuyện luôn có cấu trúc, có lý lẽ, ta biết anh ấy có một mức độ trí tuệ nhất định. 

Có trí tuệ nghĩa là tâm anh ấy nghiêng về hướng xa rời năm triền cái (1. dục tham, 2. sân, 3. hôn trầm thụy miên, 4. trạo hối, 5. nghi [tâm dao động]). Có người có thể không đồng ý, nhưng khi một người tư duy rõ ràng, logic chặt chẽ, đó chính là biểu hiện của tâm xa rời năm triền cái. Hơn nữa, Lâm Tác nổi tiếng là sức khỏe tinh thần tốt, ít phiền não – nhiều người Hong Kong cũng đồng ý điều này. 

Nào, chúng ta hãy xem đoạn anh ấy nói về áp lực. Lâm Tác thực ra nói rất có lý. 

Cách Lâm Tác loại bỏ áp lực là nhìn mọi thứ ở góc độ vĩ mô, xem bản thân và chuyện đang xảy ra chỉ là một việc nhỏ khách quan. 

Theo Phật giáo, đây chính là loại bỏ cảm giác “tôi” và “của tôi”. 

Sư phụ Pramote từng nói: “Cái ngã là nguyên nhân chính của áp lực” (26/3/2025). 

Cái “ngã” này chính là vật mang mọi khổ đau. 

Khi chúng ta xem bản thân và việc của mình là nhỏ bé đến mức chẳng là gì cả, áp lực liền biến mất ngay! 

Đây là buông bỏ chấp thủ và loại bỏ áp lực từ góc độ “vô ngã”. 

Góc độ khác là nhìn sự việc bằng góc độ vô thường. 

Lâm Tác dạy phải nhìn mọi thứ một cách vĩ mô. 

Thực ra khi chúng ta nhìn mọi thứ một cách vĩ mô, chúng ta sẽ thấy vô thường: Này! Tất cả những thứ này sẽ mau chóng qua đi! Chẳng có gì đáng lo lắng hay chấp trước cả! 

Tự nhiên chúng ta sẽ buông bỏ được chấp thủ. 

Lâm Tác chia sẻ phương pháp loại bỏ áp lực từ kinh nghiệm của chính mình, thực sự hoàn toàn phù hợp với tinh thần Phật pháp. 

Người bạn của biên tập viên còn chia sẻ thêm: Lâm Tác dùng phương pháp gì để mình dám mạnh dạn tiếp cận con gái (tán gái)? (cười) 

Wow, biên tập viên nghe xong hơi ngạc nhiên. 

Lâm Tác dùng bất tịnh quán (cười). 

Anh ấy nói, Lâm Tác sẽ suy nghĩ: Thần nữ cũng chỉ là người thường. Họ cũng phải đi đại tiện, bên trong toàn là nội tạng thôi! 

Tại sao làm như vậy lại khiến một người trở nên dũng cảm? 

Vì khi một người quán bất tịnh của thân như vậy, sẽ buông bỏ chấp trước vào thân người khác và thân mình. Một khi tâm không chấp trước, sẽ không còn sợ hãi. 

Tuy nhiên, dùng phương pháp này để “tán gái” thực ra cho thấy sức mạnh của bất tịnh quán vẫn chưa đủ. (cười) 

Nếu sức mạnh bất tịnh quán của một người đủ mạnh, lẽ ra sẽ không còn hứng thú với phụ nữ nữa. 

Thực ra nói đến đây, biên tập viên khá chắc chắn rằng Lâm Tác ở đời trước từng là hành giả. 

Sự thông minh và trí tuệ của anh ấy là quả báo của thiền định để xa rời phiền não. 

Ồ, rồi tự mình ngộ ra bất tịnh quán mà không có thầy, càng chứng tỏ điều này hơn. 

Biên tập viên chẳng có năng lực đặc biệt gì, chỉ dựa vào suy luận thôi (cười). 

Dù Lâm Tác thông minh, nhưng lại gây ra nhiều tranh cãi ở Hong Kong. 

Tại sao vậy? 

Điều này phải nói đến chiến lược của Lâm Tác. 

Điều Lâm Tác muốn thực ra là danh tiếng. Dù muốn làm gì, chỉ cần có danh tiếng là đủ. 

Khi có danh tiếng, người khác sẽ chú ý đến anh ấy. Sau đó nghe anh ấy nói, đọc bài viết của anh ấy, từ đó phát hiện ra nội hàm, giá trị và năng lực của anh ấy. Rồi “đưa tiền cho anh ấy” (mua dịch vụ của anh ấy). 

Anh ấy có được danh tiếng bằng cách nào? Bằng cách “câu view”. 

Anh ấy sẽ chọn những sự kiện xã hội nóng hổi nhất lúc đó (bi kịch, cái chết của người nổi tiếng, tin tức ngôi sao), nhanh chóng đưa ra những phát ngôn hoặc hành động gây chú ý, hơi xúc phạm. 

Dù điều này thật sự thu hút ánh nhìn, nhưng tất nhiên sẽ kèm theo tác dụng phụ – khiến một bộ phận lớn người dân chỉ trích. 

Nhưng Lâm Tác không ngại! Anh ấy đã hy sinh danh tiếng ở phương diện này từ lâu rồi. 

Nhưng nếu chúng ta là Phật tử, dù muốn thu hút đại chúng, tốt nhất nên theo phương pháp của Đức Phật. 

Đức Phật dạy gì? Đó là chúng ta nên xa rời lời nói phù phiếm. 

Chúng ta cần biết thời điểm thích hợp để nói, chỉ nói sự thật, có ý nghĩa, đúng pháp, đúng luật, đáng được giữ gìn, có lý do, có giới hạn, và có lợi cho đối phương (MN 41). 

Đức Phật cũng dạy rằng chúng ta phải quan sát đi quan sát lại trước khi tạo nghiệp thân, khẩu, ý. 

Quan sát như thế nào? 

Quan sát: 

1. Việc này có hại chính mình không? 

2. Có hại hoặc xúc phạm người khác không? 

3. Có hại cả hai bên không? 

4. Có hậu quả khổ đau không? (MN 61) 

Nếu chúng ta làm được theo lời dạy của Đức Phật, thì sẽ viên mãn mọi mặt: dù nói năng gây chú ý, cũng chỉ được đại chúng chào đón, chứ không bị đại chúng phản ứng dữ dội.

影片授權： 林作Jolam

只要我們認清無我

就能毫無壓力地活在世間

無我就是無法掌控

我們自己的思想、語言、行為都無法掌控

都是被各種資訊洗腦、條件組合的結果

我們只需付出努力、智慧和造善業，就已經是最好的結果了

至於最後如何，真的不由我們去選擇

因為一旦我們做好自己那部分，其餘再沒有東西是關我們事了

未來是好是壞，完全不關我們事

我們就好像去看戲吧。

看看這齣戲未來將如何發展

靜靜地、好玩地靜觀

Once we recognize non-self, 

we can live in the world without pressure.

Non-self means being unable to control. 

Our own thoughts, words, and actions are beyond our control— 

they are all the result of being brainwahsed by various information and conditioned by uncountable circumstances. 

All we can do is put in effort, cultivate wisdom, and create wholesome karma; that is already the best possible outcome.

As for the final result, it is truly not up to us to choose. 

Because once we have done our part, nothing else is any of our business.

Whether the future is good or bad is completely none of our business. 

It’s as if we are just watching a play—

let’s see how this play unfolds, 

observing quietly, with a sense of curiosity and ease.

Now, there is something important that Buddhism can add to the work experience, and that is one other way of dealing with workplace stress—the stress in the workplace that causes people to be irritable and grumpy. You get grumpy, you have office politics, disagreements, mostly because people are tired. If we can somehow lessen the tiredness so we're not so exhausted at work, if we can somehow find an easy method to do this, then we will always find the workplace experience is much more positive, but also much more efficient.

There are many people—as an article I read in the business pages recently pointed out—who seem to spend more and more time at work, longer hours, and they were saying that this has to be the way of the future because competition is so tough that we have to work longer and longer hours. However, I disagree with that. Because in order to be productive—which is what we're really talking about: how much work can you get done in one day—it's not just the length of time, it's also the efficiency.

This is something I noticed many years ago: productivity goes down in the afternoon when you start to get exhausted. You may see that with your children—if they're doing assignments or homework (these days on computers), there comes a time when they're looking at a screen for 10, 15, 20 minutes and they're not producing anything at all. Their brain is not working because they're exhausted. It's the same in the office. You may have to write an email or consider a decision that may be quite crucial for the success of your company, and there are times when your brain is so clogged with tiredness that you can't think clearly. We call that just exhaustion.

The solution is very simple—and please excuse me for repeating this. I mention this analogy with the glass of water. This is now part of the teaching in Harvard Business School: how heavy is this glass of water? As I gave this simile once at Imperial College in London, some smart engineers said about 85 grams. But that's not what I mean. How heavy is this glass of water after one minute? My arm becomes tired. After two minutes, I'm in pain. After three minutes, I'm in agony—and I'm not a very strong monk. What should I do when it starts to get too heavy to hold comfortably? You just put it down and rest. After one minute of rest, I pick it up and it feels much lighter. It's the same weight, but because I've rested, I can handle it much easier.

Harvard calls this an investment in time for rest—for a few minutes. Those few minutes—15 minutes, 20 minutes—when you relax, you don't try to figure out solutions to problems. If you know how to meditate, you meditate. If you just want to go for a walk, go for a walk. You relax. That is 20 minutes or half an hour when you're not working in the sense of doing the job your boss wants you to do. But in that half an hour when you've relaxed, your brain is recharging and re-energizing, which means in the afternoon you get three hours of work done in two—of high quality, no mistakes, because your mind is clear.

There's something very simple that we notice as Buddhist monks who meditate and are mindful, who learn ancient wisdom: learning how to relax and put things down is not wasting time—it is making time. One of my friends in New York meditates one hour every day—except when he's busy. And when he's busy, he meditates two hours a day. In other words, he needs to be very clear, very precise, very productive when he is very busy. So this is one little method where Buddhism can affect our business: make it more effective, more productive, with less stress—the classic win-win situation.

Effective Management by Ajahn Brahm 6th Nov 2017
https://www.youtube.com/watch?v=mcseeNZfl3M

現在，佛教可以為工作體驗增添一些重要的東西，那就是另一種處理職場壓力的方法——職場壓力會讓人變得易怒、脾氣暴躁。你會變得愛抱怨，出現辦公室政治、意見分歧，大多是因為人們太累了。如果我們能設法減輕疲勞，讓自己在工作中不那麼筋疲力盡，如果能找到一個簡單的方法來做到這一點，那麼我們就會發現職場體驗總是更正面，也更有效率。

許多人——就像我最近在商業版面讀到的一篇文章所指出的——似乎在工作上花越來越多的時間，加班越來越長，他們說這是未來的趨勢，因為競爭太激烈，我們必須工作越來越長的時間。然而，我不同意這種看法。因為要談生產力——我們真正要討論的是：一天內你能完成多少工作——這不只是時間長短，還包括效率。

這是我多年前就注意到的事：下午當你開始疲憊時，生產力會下降。你可能在孩子身上看到這一點——如果他們在做作業或功課（現在多半是用電腦），總會有那麼一刻，他們盯著螢幕10、15、20分鐘，卻什麼也沒產出。他們的大腦因為疲憊而停止運作。辦公室也是一樣。你可能需要寫一封電子郵件，或考慮一個對公司成功相當關鍵的決定，有時候你的大腦被疲勞堵塞，無法清晰思考。我們就稱這為「純粹的疲憊」。

解決方案非常簡單——請原諒我重複這個比喻。我提到這個「一杯水」的比喻。這現在已經成為哈佛商學院教學的一部分：這杯水有多重？當我在倫敦帝國學院講這個比喻時，有些聰明的工程師說大約85克。但這不是我的意思。這杯水拿了一分鐘後有多重？我的手臂開始累了。兩分鐘後，我開始疼痛。三分鐘後，我痛到極點——而我不是一個很強壯的僧人。當它開始拿得太重、不舒服時，我該怎麼做？只要把它放下，休息一下。一分鐘休息後，我再拿起它，感覺輕多了。重量一樣，但因為我休息了，就能更容易拿住。

哈佛稱這為「對休息的時間投資」——短短幾分鐘。那幾分鐘——15分鐘、20分鐘——你放鬆的時候，不要試圖解決問題。如果你會禪修，就禪修。如果你只是想散步，就去散步。你放鬆。那是20分鐘或半小時，你不是在做老闆要你做的工作意義上的「工作」。但在那半小時放鬆後，你的大腦在充電、重新充能，這意味著下午你能在兩個小時內完成三小時的高品質工作，沒有錯誤，因為你的頭腦清晰。

作為禪修、正念、學習古老智慧的佛教僧人，我們注意到一件非常簡單的事：學會放鬆、放下東西，並不是浪費時間——而是在創造時間。我在紐約的一位朋友每天禪修一小時——除了他忙的時候。當他忙的時候，他反而禪修兩小時。換句話說，當他非常忙碌時，他需要非常清晰、精準、生產力高。所以，這是佛教能影響我們事業的一個小方法：讓它更有效、更具生產力、壓力更少——經典的雙贏局面。

**Ajahn Brahm 有效管理** 

2017年11月6日 

https://www.youtube.com/watch?v=mcseeNZfl3M

如果誰能夠看到，這個世界的一切人事物、就連這副身心也不能掌控，不是‘我的’ 的話

壓力山大就會變成驍勇善戰的亞歷山大

因為所有重擔不再是‘我的’了

我們借朋友的賬號去玩槍 Game 

玩得很爽啊，玩得很投入啊

但輸了，並不關我們事😂 

贏了，也不關我們事😂 

為什麼？ 賬號都不是我們的！

所以雖然玩得很開心，但不會有絲毫壓力和痛苦

同樣地，我們來到這個人生

成功，其實並不關我們事

失敗，也不關我們事

我們投入去玩，負責任地去玩；就算成敗也玩得很開心

但不會感到有絲毫壓力和痛苦

為什麼？ 沒有一樣東西是我們的

這個世間不是我們的，身體不是我們的，連心也不是我們的...

We borrowed a friend’s account to play a shooting game.

We played intensely, had a blast—

but when we lost? Not our problem 😂

When we won? Not our problem either 😂

Why? Because the account wasn’t ours!

So even though we enjoyed the game,

we felt zero pressure or suffering.

Likewise, in this game of life—

Success? Not truly ours.

Failure? Not truly ours either.

We play with full engagement, act responsibly,

and enjoy the game regardless of outcomes—

yet feel no real pressure or pain.

Why?

Nothing here is ours:

not the world, not this body,

not even the mind...

Devotee: Can you please explain more what you mean by being kind to the Future? 

Ajahn Brahm: You're kind to the Future when you allow it to be. You open the door of your heart to the Future unconditionally—that's what kindness means. So don't worry about it. Whatever happens will be good. If this Monastery burns down, well, I've got to be cremated anyway, so it's all done on the spot, and I can have a nice peaceful life. It's a lot of work looking after a monastery or a retreat center. So being kind, when you understand what kindness is, is allowing it to be—opening the door of your heart to the future, whatever it is. Sometimes it's painful, sometimes it's pleasant, sometimes it's good fun.

You ever notice you can't have pleasure without pain? If it was just all pleasurable, you'd just take it for granted. That's why somebody said a long time ago, "What is happiness? Just a space between two periods of unpleasantness. What is unpleasantness? The space between two periods of pain." You know, I noticed that. I've already told you about that experience with scrub typhus. I've never felt as healthy as when I came out of the hospital, and the reason was I had something to compare it with. Otherwise, are you sure that when it's hurting, it really is hurting, or is it just not as pleasurable as it used to be? I think I remember reading some article about some chef or some epicure—somebody who really liked food—and he said how terrible the food was at this restaurant because it only had a three-star chef. He used to go to four-star chef restaurants, and if you're used to going to four-star restaurants, then going to a three-star restaurant was really rubbish food. If you're used to eating here at Jhana Grove... I better be careful what I say... is it delicious food here?  (yes) There's going to be a lot of suffering when you go back home. You see how much suffering and happiness is about comparisons.

So with the future, don't compare. Just open the door of your heart to the Future, whatever happens. You'll be able to survive. If you lose all your money and you're destitute, you can become a monk or a nun. Yay, exactly! Sometimes I resolve I'm not going to talk too much about these questions, but I can't resist it. When I was 19, I fell in love with a beautiful girl, and after about six months she dumped me. Thank you so much! If she hadn't dumped me, I could never be a monk, so I've got a lot of gratitude for her. So when that happens to you—when something awful happens and your partner dumps you or something happens, you lose your job—yay, now you're free! Yeah, I agree. Someone's understanding. So what it really means is just your attitude. You can actually be kind to the Future. See what happens. Just life—it teaches you so much.

I know that sometimes people think, "Oh, they'd love to have security"—a nice relationship, a nice house, enough money in the bank. I still remember this story about this guy who made a fortune in the 1920s. He invested wisely, and before the stock market crash came, he cashed out all his money, so he never lost. He was really set for life. So he thought, "Be intelligent. Why just have all this money? Why just live in the United States? Let's look throughout the whole world and find a nice place to spend the rest of his life." He had enough money to go anywhere, build a nice house, get servants, eat whatever he wanted, get a place with a nice climate. So he went to the library and did his research, and he found one of these islands in the Solomon Islands in the South Pacific. Hardly anyone knew about it—great climate, very nice people, very quiet—a place where he settled and built a house. Hardly anyone knew what it was called in those days, but we all know it now. It's called Guadalcanal. And during the Second World War, his nice peaceful idyllic retreat became a war zone. Two of the major battles of the Second World War in the South Pacific were on Guadalcanal. So his idyllic place became so noisy. He actually survived—he was very lucky to survive. Be careful when you choose your idyllic place---Jhana Grove, next to Serpentine, but you never know what's going to happen in the future. Maybe Kim Jong-un has got a missile already with our name on it—I don't know. But it doesn't matter whatever happens. If it does... I mean, they're not that clever, so it'll probably miss. (laugh) probably in the monastery  down in Albany. That's where you live anyway. (looking at other monastics--joking) 

So that's what it means to be kind to the Future. You don't know what's going to happen next. And the one thing I do know about the future is that it is unpredictable. I never, ever thought when I became a monk that I would come to Australia. It wasn't my home country—I was born in the UK. Ajahn Chah sent me here. I told you the story why I came here, and I'm still here because of my resolution, my determination: I'm not going to ask to go anywhere; Ajahn sends me, and I won't leave until he tells me to come back. And after he sent me to Australia, two weeks later he had a stroke and couldn't speak anymore. He couldn't ask me to go anywhere else. I got stuck here, and I've been here for over 40 years now because of that. That's true. It doesn't matter where you are, it's fine. So anyway, just don't worry about the future.

Someone once asked Ajahn Chah to predict the future. You know that story? This guy said, "Look, I look after you. You're a good monk—can you read my fortune?" And Ajahn said, "Good monks don't do that." The guy said, "I know they don't do that, but you can do that, and I've helped you out. You gave a talk about gratitude—come on, show some gratitude. Ajahn, read the lines on my palm." That's what Ajahn Chah did. He said, "This is the only time I'm going to do this." And he read the lines on this man's palm. "Give me your hand." And he started tracing them really slowly. "I can't rush this; I've got to make it accurate." And every now and again, Ajahn would pause and go, "Oh... oh..." In our language, he was winding him up something terrible. He wasn't saying, you know? This poor guy was getting more and more excited. And then, when Ajahn finished, he said, "Sir, I'm not going to lie to you." "I know you're not going to lie to me. What's my future going to be? Say it! What is it? Come on, quick!" He was so excited for the answer. And Ajahn said, "When I told the future, it's not going to be wrong yet." "I know that. What's it going to be?" And Ajahn said, "Sir, your future is uncertain." (laugh) And Ajahn Chah wasn't wrong. That's a wonderful answer. So when you're kind to the Future, allow it to be uncertain. Don't predict it's going to go wrong.

I've seen so many times... I've got to answer this one—it's one of my lovely stories. This guy, his name was Ted. He was from Lancashire, and he had cancer—lung cancer because, in those days, everyone smoked. No one told him it was bad for your health, but eventually he got cancer. He went into one of the first hospices we had here in Perth, in the St. John of God Hospital over in Murdoch. So I went to see him there, and he told me that on the first day he got into this hospice—basically a one-way ticket; you go in there in a wheelchair, and you go out in a box; you're not supposed to survive; it's just palliative care to make sure your death is nice and easy—the nurse asked him, "What would you like to eat for dinner?" And he said, "I've got all these sicknesses and diseases. I've got high cholesterol; I can't have anything oily or greasy. I've got diabetes; I can't have anything syrupy or sweet. I've got hardened arteries; I can't have anything salty." And the nurse stopped him: "Listen, Ted. You're not going to die of a heart attack or diabetes problems. You've got lung cancer. You've got about six days to live—that's what's going to kill you, the cancer. You can eat whatever you want."

I know Teddy—his eyes went big, and he said, "Really?" "Yes." So he ordered all these greasy, sweet, sugary, salty foods his wife would not let him eat for the last four or five years. He really enjoyed himself. And about seven days later, he was in remission, and he walked out of the hospital on his own two legs. He survived. Just the joy and the freedom, the happiness, the energy of having some decent food in his body got him into remission. So anyone who's got cancer here, please make sure you get the most juiciest, sweetest, most delicious food.

He eventually died six months later. He went back into the same hospice and died properly. But you know, he had an extra six months. I think you can all understand how that works. Just the joy and the energy you give to your body and mind—that is also important as therapy. Do you understand?

**信眾**：可以請您再多解釋一下，您所說的「對未來仁慈」是什麼意思嗎？

**阿姜布拉姆**：當你容許未來以其本然的樣貌呈現時，你就是對未來仁慈。你無條件地敞開心門迎接未來——這就是仁慈的意義。所以不用擔心。無論發生什麼，都會是好的。如果這座寺院燒毀了，嗯，反正我終究是要被火化的，所以當場就處理完了，我反而能過上一個安寧的好日子。照顧一座寺院或禪修中心可是件大工程。所以，仁慈——當你了解仁慈是什麼時——就是容許一切如其所示，敞開心門面對未來，無論它是什麼。有時它是痛苦的，有時它是愉悅的，有時它很有趣。

你有沒有注意到，沒有痛苦就沒有快樂？如果一切都只有快樂，你就會視為理所當然。這就是為什麼很久以前有人說：「快樂是什麼？不過是兩段不愉快之間的間隙。快樂是什麼？不過是兩段痛苦之間的間隙。」你知道嗎，我注意到了。我已經跟你們講過我得叢林斑疹傷寒的經歷了。我從來沒有像出院時感覺那麼健康過，原因就在於我有東西可以對比。否則，你怎麼能確定當你覺得痛時，它是真的痛，還是只是沒有以前那麼愉悅了呢？我記得讀過一篇文章，關於某位廚師或美食家——一個很喜歡美食的人——他說某家餐廳的食物有多糟糕，因為那裏只有三星級的廚師。他過去常去四星級廚師的餐廳，如果你習慣了去四星級餐廳，那麼去三星級餐廳的食物就真的很糟。如果你習慣了在這裡「禪林」（Jhana Grove）吃飯……我最好小心點說……這裡的食物美味嗎？（眾答：是）那你回家的時候可要受罪了。你看到了嗎，苦與樂有多少是來自於比較。

所以，對於未來，不要比較。無論發生什麼，只管敞開心門迎接未來。你一定能活下去的。如果你失去所有錢財，一貧如洗，你可以成為比丘或比丘尼。沒錯，正是這樣！有時候我決心不多談這些問題，但我就是忍不住。我十九歲的時候，愛上了一個美麗的女孩，大約六個月後，她甩了我。真是太感謝她了！如果她沒有甩了我，我永遠不可能成為比丘，所以我對她充滿感激。所以，當這種事發生在你身上——當可怕的事情發生，你的伴侶離開你，或者你失去工作——太好了，現在你自由了！是的，我同意。有人懂了。所以，這真正的意義就在於你的心態。你確實可以對未來仁慈。看看會發生什麼。這就是生活——它教會你太多。

我知道有時候人們會想：「噢，他們多麼渴望安全感」——一段美好的關係，一棟舒適的房子，銀行裡有足夠的存款。我仍然記得這個故事，關於一個在1920年代發了大財的人。他投資得當，在股市崩盤前，他兌現了所有的錢，所以他一毛錢都沒損失。他這輩子真的衣食無憂了。於是他想：「聰明點。為什麼只是擁有這些錢？為什麼只待在美國？讓我們看看全世界，找個好地方度過餘生。」他有足夠的錢去任何地方，蓋一棟好房子，請傭人，吃任何他想吃的東西，找個氣候宜人的地方。於是他去了圖書館，做了研究，在南太平洋的索羅門群島中找到了一個島嶼。當時幾乎沒人知道那個地方——氣候絕佳，居民和善，非常寧靜——他在那裡定居下來，蓋了房子。那個年代幾乎沒人知道它叫什麼，但我們現在都知道了。它叫做「瓜達康納爾島」（Guadalcanal）。第二次世界大戰期間，他那寧靜祥和的世外桃源變成了戰區。南太平洋兩場重要的戰役就發生在瓜達康納爾島。所以他那田園詩般的地方變得嘈雜不堪。他其實活了下來——他非常幸運地活了下來。小心你選擇的理想之地——我們「禪林」，靠近塞潘泰恩（Serpentine），但你永遠不知道未來會發生什麼。也許金正恩已經有顆飛彈寫著我們的名字了——我不知道。但無論發生什麼都沒關係。如果真的發生……我的意思是，他們沒那麼聰明，所以很可能會打偏。（笑）可能打到奧班尼（Albany）的寺院。反正你就住那裡嘛。（開玩笑地看向其他僧眾）

所以，這就是「對未來仁慈」的意義。你不知道接下來會發生什麼。而我確實知道的關於未來的一件事，就是它是不可預測的。當我成為比丘時，我從未、從未想過我會來到澳洲。這不是我的祖國——我出生在英國。阿姜查（Ajahn Chah）派我來的。我告訴過你們我來這裡的故事，而我還留在這裡是因為我的決意：我不會要求去任何地方；阿姜派我去哪我就去哪，除非他叫我回去，否則我不會離開。而他派我來澳洲兩個星期後，他就中風不能再說話了。他沒辦法再派我去任何其他地方。我被困在這裡了，也因此我在這裡已經超過四十年了。這是真的。無論你在哪裡，都沒關係。所以，總之，不要擔心未來。

有一次，有人請阿姜查預測未來。你們知道那個故事嗎？那個人說：「聽著，我照顧過你。你是個好比丘——你能幫我算命嗎？」阿姜說：「好比丘不做那種事。」那人說：「我知道他們不做，但你可以做啊，而且我幫過你。你講過關於感恩的開示——拜託，表示點感激吧。阿姜，看看我的手相。」阿姜查就照做了。他說：「我只做這一次。」然後他看了這個人的手相。「把手給我。」他開始非常緩慢地描繪那些紋路。「我不能急，必須準確。」阿姜時不時會停下來，發出「噢……噢……」的聲音。用我們的話說，他是在故意吊對方胃口，吊得很厲害。他其實什麼也沒說，你知道嗎？這個可憐的傢伙越來越興奮。然後，當阿姜看完時，他說：「先生，我不會對你撒謊。」「我知道你不會對我說謊。我的未來會怎樣？說吧！是什麼？快點說啊！」他非常急切地想知道答案。阿姜說：「當我說出預言時，它目前還不會錯。」「我知道。到底是什麼？」阿姜說：「先生，你的未來是『不確定的』。」（笑）阿姜查沒有說錯。這真是個絕妙的答案。所以，當你對未來仁慈時，就容許它是不確定的吧。不要預測它會變糟。

我見過很多次……我一定要講這個——這是我最喜歡的故事之一。這個人名叫泰德（Ted）。他來自蘭開夏郡（Lancashire），他得了癌症——肺癌，因為在那個年代，每個人都抽菸。沒人告訴他那對健康有害，但他最終還是得了癌症。他住進了我們在伯斯（Perth）最早設立的安寧療護中心之一，位於默多克（Murdoch）的聖約翰上帝醫院（St. John of God Hospital）。我去那裡看他，他告訴我，他住進這家安寧療護中心的第一天——基本上就是一張單程票；你坐著輪椅進去，躺在棺材裡出來；你本來就活不了；那只是安寧緩和療護，確保你安詳離世——護士問他：「你晚餐想吃什麼？」他說：「我有一大堆病。我有高膽固醇，不能吃任何油膩的食物。我有糖尿病，不能吃任何含糖或太甜的東西。我有動脈硬化，不能吃任何鹹的東西。」護士打斷了他：「聽著，泰德。你不會死於心臟病或糖尿病併發症。你得的是肺癌。你大概還有六天可活——這才是會要你命的，癌症。你可以吃任何你想吃的東西。」

我了解泰德——他的眼睛瞪大了，說：「真的嗎？」「是的。」於是他點了所有他妻子過去四、五年來不讓他吃的那些油膩、甜膩、高糖、高鹽的食物。他真的很享受。大約七天後，他的病情緩解了，他靠自己的雙腿走出了醫院。他活下來了。僅僅是喜悅、自由、快樂，以及身體攝取適當食物所帶來的能量，就讓他的病情好轉了。所以，這裡如果有誰得了癌症，請務必確保你吃到最多汁、最甜、最美味的食物。

他最終在六個月後去世了。他回到了同一家安寧療護中心，安詳地離世了。但你知道嗎，他多活了六個月。我想你們都能理解這是如何發生的。你給予身體和心靈的喜悅與能量——這作為一種療法也是非常重要的。你們明白了嗎？

2024年3月-4月 (3/19) | 9日禪修營 | 阿姜布拉姆

https://www.youtube.com/watch?v=SDZg8Umfqe4&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=3

如果我們能理解佛法，活在這個世界就可以沒有壓力

我們所有的好壞得失，其實全都不關‘我們’事

為什麼我們會有這個行為？ 那僅僅只是條件組合而已

為什麼我們會有這句說話？ 那僅僅只是條件組合而已

為什麼我們會有這個思想？ 那僅僅只是條件組合而已

過去的經歷和業力，加上碰上現在我們不可控的眾多條件，而促成當下的思想、說話、行為

根本完全不關‘我’事

看真一些，我們所有的思想、說話、行為全都不可控

我們的責任僅僅只是讓心盡量保持善的狀態、遠離煩惱的狀態

如此，我們自然就會擁有智慧、善業和努力

擁有智慧是因為善心本身就遠離削弱智慧的煩惱

擁有善業是因為沒有煩惱的心本身就是在造善業中

擁有努力是因為沒有煩惱的心本身就不會昏沉懶惰，會保持警覺勤奮

如此生命只會越來越好、越來越快樂，同時一點壓力都沒有

但我們這樣做，是因為自己的自主意志嗎？

對不起，是因為讀了這篇文章，‘我’完全不存在，這個世界無一物可控....

If we can understand the Dhamma, we can live in this world without stress.

All our gains and losses, fortunes and misfortunes—ultimately, none of it has anything to do with "us."

Why do we act a certain way? 

It's merely the coming together of conditions. 

Why do we speak a certain way? 

It's merely the coming together of conditions. 

Why do we think a certain thought? 

It's merely the coming together of conditions.

Past experiences and karmic tendencies, combined with countless conditions beyond our control in the present, give rise to our thoughts, speech, and actions in this very moment.

In truth, none of it has anything to do with "me."

Looking closely, all our thoughts, words, and actions are beyond our control.

Our only responsibility is to try to keep the mind in a wholesome state, free from defilements.

When we do so, wisdom, good karma, and effort arise naturally.

Wisdom arises because a wholesome mind is free from the the five hindrances that cloud wisdom. 

Good karma arises because an undefiled mind naturally produces good kamma

Effort arises because a mind free from defilements is alert, diligent, and free from sloth, torpor and laziness

In this way, life only grows better, happier, and completely free from stress.

But are we doing this out of our own free will? 

Sorry—it’s only because we  read this article. "I" don’t exist at all, and nothing in this world is under control…

如果我們沒有智慧，心就會想要得到很多東西

這是否很傻？

當心擁有很多東西，就等於被許多東西壓住，如此就會壓力很大了

如果我們有智慧，心就不會有多少渴求，一切得失順其自然

當我們的心沒有甚麼，也沒有甚麼壓力，輕輕鬆鬆、快快樂樂

當沒有得到甚麼，也不會失去什麼，也就沒有痛苦

If we lack wisdom, our minds will crave many things. 

Isn't that foolish? 

When the mind possesses many things, it is as if burdened by them, and thus under great pressure. 

If we have wisdom, our minds will have few desires, accepting gains and losses as they come. 

When our minds are free from attachments, there is no pressure—only ease and happiness. 

When we gain nothing, we lose nothing, and thus there is no suffering. 

如果我們沒有自我，就不會有壓力

我們看看，何時我們有壓力，都是為了自己的，都是圍繞自我

我賺不到大錢怎麼辦？

我給人說是非怎麼辦？

我不能出人頭地怎麼辦？

我考試不及格怎麼辦？

我生癌症了，糟糕！

就算看似偉大的事情，假如我們有壓力，也代表我們未能離開‘自我’的執著

‘我’幫不了人怎麼辦? 

我賺不了錢養活‘我的’家人該怎麼辦？

我做不到這樣東西，讓‘我的’家人失望，該怎麼辦？

‘我’當不上總統，‘我的’國民就會陷入痛苦了

其實事情不一定要由我們去做。萬一我們現在死了，我們的家人不也要繼續生活？國家不也會繼續運作？ 世人也不繼續生計？一切如常

沒有什麼大不了，最多什麼都沒有而已。

如果我們能事事順應大自然，不去掙扎，根本不會有任何壓力

If there were no sense of self, there would be no stress at all.

Just look: whenever we feel stress, it’s always about “me,” always revolving around the self.

- What if I can’t make big money?

- What if people gossip about me?

- What if I never get ahead in life?

- What if I fail the exam?

- I’ve got cancer — disaster!

Even when the matter seems noble or great, if we still feel stress, it only proves we haven’t let go of attachment to “self.”

- What if “I” can’t help others?

- What if I can’t earn enough to support “my” family?

- What if I can’t achieve this and end up disappointing “my” family?

- If “I” don’t become president, “my” people will suffer!

Actually, things don’t have to be done by us. Suppose we dropped dead right now — wouldn’t our family still go on living? Wouldn’t the country keep functioning? Wouldn’t the world keep turning? Everything would carry on as usual.

There’s really nothing so terrible. At most, there would just be… nothing.

If we can flow with the nature in every situation, without struggling or resisting, there simply won’t be any stress at all.

壓力是什麼？壓力是指個人在面對環境中的威脅、挑戰或變化時，生理和心理上產生的緊張、擔憂、不安的狀態。

我們有壓力往往因為害怕、擔心結果不如己意

比如說，我們因為考試而很大壓力，這是我們擔心考得不好

我們因為婚姻而很大壓力，這是因為擔心會離婚

我們因為工作而很大壓力，這是因為擔心工作做得不好

我們因為要上台演講而很大壓力，這是因為擔心說得不好、被人嘲笑、毀掉名聲

我們因為患上癌症而很大壓力，這是因為擔心很快要死

其實很容易解決而已。

因為考試而大壓力? 那麼就完全接受有機會會考得不好，思維無法掌控（無我）的特質，以放下執著

因為婚姻而大壓力? 那麼就完全接受有機會會離婚，思維無法掌控（無我）的特質，以放下執著

因為工作而大壓力? 那麼就完全接受有機會會做得不好、丟掉工作，思維無法掌控（無我）的特質，以放下執著

因為上台演講而大壓力? 那麼就完全接受有機會會說得不好、被人嘲笑、毀掉名聲，思維無法掌控（無我）的特質，以放下執著

因為患癌而大壓力? 那麼就完全接受遲早會死這個事實，思維無法掌控（無我）、無常的特質，以放下執著

這樣，無論結果如何，我們都不會痛苦，能夠安然面對

但我們能接受嗎？

通常不！😂

所以一定要先訓練穩定的禪定，讓心有力量，再來思維

**What is stress?** Stress is a state of physiological and psychological tension, worry, and unease that arises when an individual faces threats, challenges, or changes in their environment.

We often experience stress because we are afraid or worried that the outcome will not be as we desire.

For example:

*   We are stressed about exams because we worry we won't do well.

*   We are stressed about marriage because we worry we might get divorced.

*   We are stressed about work because we worry we won't perform well.

*   We are stressed about public speaking because we worry we'll speak poorly, be laughed at, or ruin our reputation.

*   We are stressed about having cancer because we worry we will die soon.

**Actually, the solution is very simple.**

*   Stressed about exams? Then fully accept the possibility that we might not do well. Reflect on the characteristic of non-self (uncontrollability) to let go of attachment.

*   Stressed about marriage? Then fully accept the possibility of divorce. Reflect on the characteristic of non-self (uncontrollability) to let go of attachment.

*   Stressed about work? Then fully accept the possibility that we might perform poorly or lose our job. Reflect on the characteristic of non-self (uncontrollability) to let go of attachment.

*   Stressed about public speaking? Then fully accept the possibility that we might speak poorly, be laughed at, or ruin our reputation. Reflect on the characteristic of non-self (uncontrollability) to let go of attachment.

*   Stressed about cancer? Then fully accept the fact that we will all die eventually. Reflect on the characteristics of non-self (uncontrollability) and impermanence to let go of attachment.

This way, no matter what the outcome is, we won't suffer and can face it with peace and ease

**But can we accept it?**

Usually not! 😂

Therefore, it's essential to first train in stable stillness to strengthen the mind, *then* engage in this contemplation.

壓力絕對是我們自找的

我們的心想要擁有一些東西、渴求某些東西、把某些東西當成是‘我的’

如此構成心靈上的壓力

我們明知這樣會導致我們不快樂，但心卻仍然這樣去造作，這是沒有智慧

一旦我們的內心沒有擁有一些東西的意欲、不渴求任何東西、不把任何東西當成是‘我的’；如此將沒有任何壓力

這是什麼都沒有嗎？ 不~ 因為內心充滿智慧、沒有任何負面情緒，做任何東西反而會做得更好

Stress is absolutely something we create for ourselves.

Our mind wants to possess certain things, craves for certain things, and clings to certain things as "mine" —

this is what creates mental pressure.

We clearly know this leads to unhappiness, yet the mind still engages in such fabrications. This is a lack of wisdom.

Once our mind no longer has the desire to possess anything, no longer craves anything, and no longer regards anything as "mine" —

then there will be no stress at all.

Is this represents  nothingness?

No — because the mind is filled with wisdom and free from negative emotions.

In fact, we will accomplish everything even better.

別相信壓力會變成動力

壓力只會變成病歷

Don't believe that stress will turn into motivation.

Stress will only turn into a medical record."

如果我們把所有東西當作是“我的”，這是磚重不尊重

我們雖然擁有，但不執著一切為“我的”，這是尊重不磚重

容許壓力存在在心，這是不尊重自己

把壓力去除，這是尊重自己

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.

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.

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

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. 

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