《Not knowing the four Noble Truth leads to restlessness》
The new generation—modern people—must come to understand the path of right practice.
Only then will we gain calm and wisdom.
With wisdom comes stillness, with stillness comes wisdom.
Then we will come to truly know the Dhamma and recognize the nature of all phenomena.
Not knowing, not understanding, leads to constant restlessness. It gives rise to the five hindrances (nīvaraṇa). It is like the sea that is never filled with water, like a fire that is never satisfied with fuel. It is perpetually lacking—forever restless, unsteady, and unstable.
It’s just like an earthquake. When the ground shakes violently, buildings and houses collapse. In the same way, our inner world crumbles due to not knowing, due to not understanding—especially not understanding the Four Noble Truths. We don’t see that form is just form, sound is just sound, smell, taste, contact, and mental objects are simply what they are.
We fail to understand. And when we follow that misunderstanding, we become shaken—just like an earthquake. Our lives fall into ruin, collapse inwardly, because of ignorance and confusion.
Not knowing and not understanding—it brings about collapse and destruction.
---Luang Por Ganha
8/4/2025
《不了知四聖諦會導致心的散亂》
新一代——現代人——必須理解正確修行的道路。
只有如此，我們才能獲得平靜與智慧。
有了智慧便有禪定，有了禪定便有智慧。
然後我們將真正了解法，認識一切現象的本質。
不知、不理解會導致持續的散亂。它產生五蓋（nīvaraṇa）。就像永遠無法被水填滿的海洋，像永遠不滿足於燃料的火焰。它永遠缺乏——永遠不安、動搖和不穩定。
這就像地震。當大地劇烈震動時，建築物和房屋會倒塌。同樣地，我們的內心世界因不知道而崩潰，因不理解——尤其是不理解四聖諦。我們看不出色只是色，聲音只是聲音，嗅覺、味覺、接觸和心的對象僅僅是它們本身。
我們無法理解。而當我們隨著這種誤解而行動時，我們會被搖動——就像地震一樣。我們的生活陷入毀壞，內心崩潰，因為無知和困惑。
不知和不理解——會帶來崩潰和毀滅。
---Luang Por Ganha
8/4/2025
佛陀曾說，除了阿羅漢之外，心片刻間無病的有情是非常難得到的 (AN4.157)
這個病，就是貪嗔癡的病。
如果我們不是阿羅漢，而覺得自己修得好，是否真的？
要問自己是否看到自己心走神。這個心走神就是所謂的發夢囖。
隆波帕默形容這是心跑掉
或者說，是心的散亂。
無論是貪還是嗔，都源自於心先跑掉、迷失或散亂。
一般世間的人，一整天只走神一次或幾次。為什麼？ 他們正念生起的頻率很低。只把這個發夢識破幾次。其餘時間都在做白日夢。
如果是好的修行人，一天就會走神無數次。
為什麼？ 正念不斷認得這個境界，把這個發夢斬為無數個小段。
如果不是阿羅漢，不發夢是不可能的。
隆布敦長老指出：'心的自然特性就是必然會往外送'
直至修到阿羅漢道，就連這個掉舉或散亂才完全根斷。
隆波敦因此總結到：‘所有的阿羅漢聖者都具有不往外送的心，心無動蕩起伏，並且擁有圓滿的正念’
所以越是修行得好，本應越能夠認清自己的不足。
隆波帕默說，【看到境界--心跑掉、心安住，然後只是觀這兩個，就可以證悟到阿羅漢了】（2018年1月6日A）
The Buddha once said that, apart from arahants, it is very difficult to find sentient beings whose minds are free from illness for even a moment (AN 4.157).
This illness refers to the illnesses of greed, hatred, and delusion
If we are not arahants but believe that we are practicing well, is that truly the case?
We must ask ourselves whether we see our minds wandering. This wandering of the mind is what is commonly referred to as daydreaming.
Luang Por Pramote describes this as the mind running away
Or this is what we called the mind being restless
Whether it is greed or hatred, both stem from the mind first wandering, becoming lost, or being restless.
Ordinary people may only experience this wandering once or a few times a day. Why? Their mindfulness arises infrequently, so they can only catch this daydreaming with mindfulness a few times a day. The rest of the time, they are lost in daydreams.
For a good practitioner, the mind will wander countless times in a day. Why? Because mindfulness continuously recognizes this state, breaking this daydream into countless small segments.
If one is not an arahant, it is impossible to be free from daydreaming.
Luang Por Dune points out that "the natural characteristic of the mind is to inevitably go outward."
Only by attaining the path of arahant can this outward tendency and restlessness be completely severed.
Luang Por Dune concludes that "all arahants possess a mind that does not extend outward, is undisturbed, and has perfect mindfulness."
Thus, the better one practices, the more one should be able to recognize one’s shortcomings.
Luang Por Pramote says, "Seeing the states—when the mind runs away and when it is settled—then just observing these two can lead to the realization of arahant" (January 6, 2018).
《昏沉和散亂都是自私的表現》
昏沉和散亂都是自私的表現， 為什麼？
當我們有自我感，我慢的時候；我們覺得自己重要，因而疏忽大意，放縱自己，沒有約束感官。Luang por ganha 說，這樣我們便很容易會跟著周圍的事情走。我們就會專注力不足，散亂，缺乏定力。
沒有約束感官，就是沒有戒。當沒有戒，沒有剎車制的時候，定就很難生起，心很難平靜下來。
因此散亂是自私的表現
昏沉也是自私的表現。例如我們很早起床，感到很疲倦。有時不是身體累，是心昏沉沒有力量，心懶惰。心執著於睡眠的快樂，以自我為中心，於是繼續睡。這是自私的表現。
吃飽飯後心軟弱無力。我們懶惰於做利己利他的事情，粘著於舒適。這也是自私的表現。
因此心散亂和昏沉，不要縱容它繼續下去。
佛陀在增支部一集中教導，當昏沉睡眠遮蓋我們的心時，我們要發起精進、能量和努力來對治。我們要想辦法決意、抖擻精神。當打瞌睡的時候，佛陀在 AN7.58中就曾教導，
1.假如想睡的念頭生起， 就不要作意它， 不要理它。
2. 不能的話，可以思維佛法。
3.再不能可以出聲讀誦佛法。
4.再不能，可用手拉我們的耳珠，按摩肢體來去除昏沉。
5.如果這樣做睡意不能消除，可起座用水洗眼簾，然後環視四方，仰望星光。
6.再不行，便作意光明想， 例如想像作意太陽的光芒。
7.再不行，便可以收攝六根，意念不向外弛散地行禪。
8. 最後， 便可以有正念地作獅子臥，睡前決意起來的時間， 不要放縱自己怠於睡眠的快樂。
關於掉舉(心停不下來)和後悔， 佛陀教導我們要修習內心的平息來對治。 可以選一個業處， 例如觀呼吸來讓心平靜下來。同時要以放下一切的心，放鬆到極點的心來禪修，因為Luang por ganha 說， ‘禪定只有在沒有自我的情況下才能產生’ 義註也提到， 我們可以透過避免過錯來防止未來生起後悔。 例如透過佛經學習什麼應該做， 什麼不應該做， 什麼是善， 什麼是惡等等。
"Sloth and Torpor & restlessness are manifestations of Selfishness"
Sloth and Torpor & restlessness are manifestations of Selfishness are expressions of selfishness. Why?
When we have a sense of self and conceit, we feel important, leading us to be negligent and indulge ourselves in things, lacking restraint over our senses. Luang Por Ganha says that this makes it easy for us to be swayed by our surroundings. We become unfocused, scattered, and lack stillness.
Lacking restraint over the senses means lacking precepts. When there are no precepts and no brakes, it becomes very difficult to cultivate stillness, and the mind struggles to settle down.
Therefore, restlessness is a manifestation of selfishness.
Sloth and Torpor are also a manifestation of selfishness. For example, when we wake up early and feel tired, sometimes it's not our body that's exhausted, but rather our mind is dull and lacking energy; the mind is lazy. The mind clings to the pleasure of sleep, centered on the self, and thus continues to sleep. This is a selfish expression.
After eating, if our heart feels weak and powerless, we become lazy in doing beneficial things for ourselves and others, clinging to comfort. This too is a manifestation of selfishness.
Thus, we should not allow the mind to remain scattered and dull.
The Buddha taught in the Anguttara Nikaya that when sloth and torpor cover our hearts, we should generate diligence, energy, and effort to counteract it. We must find ways to be determined and invigorated. When feeling drowsy, the Buddha taught in AN 7.58:
If the thought of sleep arises, do not engage with it, do not pay attention to it.
If that doesn’t help, contemplate the Dharma.
If that fails, recite the Dharma aloud.
If that still doesn’t work, pull on our earlobes or massage our limbs to dispel dullness.
If these methods do not eliminate sleepiness, we can rise, wash our eyes with water, and then look around or gaze at the stars.
If that still doesn’t work, we can visualize light, such as imagining the rays of the sun.
If that fails, we can gather our senses and meditate without letting our thoughts drift outward.
Finally, we can mindfully adopt the lion's posture, setting a time to rise before sleeping, and not indulge in the pleasures of sleep.
Regarding restlessness (the mind not settling) and regret, the Buddha taught us to cultivate inner stillnessto counteract it. We can choose a meditation object, such as observing the breath, to help calm the mind. At the same time, we should meditate with a heart that lets go of everything, fully relaxed. Luang Por Ganha said, "stillness can only arise without the self." The commentary also mentions that we can prevent future regrets by avoiding wrongdoing. For example, by learning from the scriptures what should be done and what should not be done, what is good and what is evil, etc.
"What is the difference between an ordinary compassionate monk and an accomplished master ?"
One difference is that an ordinary compassionate monk is likely to chatter endlessly the moment he sees someone. Although his heart is compassionate, it is scattered among the Dhamma, lacking sufficient mindfulness and unable to apply the brakes. Luang Por Pahmote has also mentioned this type of monk in his teachings.
In contrast, Luang Por Dune taught that "all Arahants possess a heart that does not send outward; their hearts are unshaken and have perfect mindfulness." In their thoughts, speech, and actions, they are accompanied by perfect and spontaneous mindfulness. Therefore, when it is time to stop, they can do so immediately, and their hearts do not cling to anything. They have completely severed the roots of restlessness and all other defilements.
Aren't they heroes?
Arahants can let go of anything immediately; they can even relinquish their bodies freely when it is time to die, they even have let go of their minds. Nothing can bind them.
They are worthy of our deepest respect and emulation.
一個普通慈悲的法師和一個修到終點的大師父有什麼分別？
其中一個不同之處是，一個普通又慈悲的法師；很可能一見到人就說個不停，不停說說說。心雖然慈悲，但散亂於法，正念不夠，不能剎車。
隆波帕默也在開示中有提到這一類型的法師。
而隆波敦開示說：‘所有的阿羅漢聖者都具有不往外送的心，心無動蕩起伏，並且擁有圓滿的正念’
無論思考，說話，一舉一動都伴隨著圓滿且自動自發的正念。因此需要停時立即就停到，心不會依附黏著任何東西。已經完全根斷了散亂這些煩惱
是否英雄？
阿羅漢們什麼都可以立即斷掉，要死都可以立即捨去身體，心都已經捨掉出去了
沒有東西可以約束著他們
值得我們深深禮敬和學習