邪見和愚癡 Wrong View and delusion

我們不停地這樣重複下去，身體不是我、苦樂不是我、好壞不是我，到了最後我們也會看到心也不是我。這個心呢，一會兒變成知者，是安住在心的。一會又迷失去想了，這個是迷失在意根；一會兒迷失到眼根去看畫面、迷失到耳根去聽聲音、迷失到鼻根去聞氣味、迷失到舌根去感知味道，迷失去感知身體方面的接觸。意根大部分都是迷失去想。

這樣，如果我們的心是安住的，我們就會看到心的生滅--在眼、耳、鼻、舌、身、意六根生滅---心也是無常的，心並不是隻有一顆啊。

以前隆波教說，心是無常的，心並不是隻有一顆，依然有某些出家人出來反駁說，阿姜帕默這個搞錯了，這個心是恆常的，涅槃也是恆常的。
哎呀！他這麼相信那是您的事情，但是佛陀並沒有這樣教，這是自己說出來的--心是恆常的。他從來沒有看到心的生滅，就以爲心是恆常的。

心是生滅的--是最難看的，比如說苦樂的感覺的生滅，你還能夠看得了。這個行、住、坐、臥的身體不停地換姿勢，不停地生滅---這個也容易觀。說這個身體呼氣、吸氣也很容易觀。看到了嗎？但是心識的生滅是很難觀的，因爲心識是最快速的、速度最快的。

如果我們的禪定不夠，念如果不夠靈敏，我們是看不到心的生滅的，我們就會誤以爲心是恆常的，心恆常那是屬於很嚴重的邪見。那個被稱之爲常見的邪見。

比如說那些梵天神，曾經聽說過Baka這個梵天嗎？(SN6.4)

Baka梵天，祂覺得心是恆常的，我是之前出生的，別人都是後面才出生的，所有的一切都全是在我的勢力範圍之。我的心是恆常的，我的心是不死的。

但是佛陀必須要去折服他，要去教度他。

比如說我們看到這個梵天，在他的頭上面有佛像的那個梵天神，那個其實就是在反映佛陀去折服他的時候的那個情景。他以爲他自己很厲害，他最後怎麼都鬥不過佛陀，所以就心甘情願斷自己的邪見，知道說那是無常的。他說這個Baka梵天，你在出生在這個地方之前，是從那個地方出生的，然後慢慢的降級降到你現在的這個程度了。所以你以爲你時間很長，事實上生了又死，出生了就會死。

因此，如果我們修行，我們就看到心啊，生滅的速度非常的快的，經典稱之爲一彈指間，心生滅十萬個有尋（？），這個是印度的一種說法。如果用中文，用泰語來說，其實就是上百萬次。一彈指間是這樣子，說心生滅上百萬次。

這個是印度的經典表述方式，就是比較誇張的。但是這個科學家曾經測試過，他用的是畫面，通過了之後讓人去看，然後看到這個數字非常的快，就發現心啊，完全能夠知道那個數字，比如說半秒鐘會有清楚一次。因此並不是說能夠感知到那個程度，因爲科學家做過實驗，比如說很快速地通過數字，特別的快，就以很快的速度通過，久久心才能夠抓住一個---說這個是什麼數字？那是一個測量的方式。

總而言之就是快。

以前的印度人、古人的說法就是，如果少的話就是有3、有7--稱之爲比較少了。初果的聖者出生最多7次。一定是7次嘛？不一定，那個7的意思是指少，這個就出生不多了。如果多，那個稱之爲500，如果多於這個500的話，就是叫84000，這個是他們的那個標準。比84000更高的話，就是10萬（？）。

這個我們聽了之後，就先要理解、要明白---這是他們的一種量度的方式。

以前隆波在出家之前是在電訊公司做的，所以就會知道一點--就是有一個電話公司，在泰國發展得非常好，然後它去印度開分公司，找代理人去了解。因爲他不瞭解印度的文化，結果發現印度人他們要求的薪水是一百，就比如說他說一年100萬。但是合同裏面寫的是1。老闆看虧損太嚴重了，然後最後讓他們重新談合同，因爲它的數字、衡量單位不一樣。

所以我們聽印度人說的時候，必須要從印度人的角度去聽。如果用泰國人的話，就必須要用泰國人的方式去聽---因爲數字量度單位是不一樣的。這個10萬個，就是特別快，快到你很難想象，它快到什麼程度？快到佛陀說這個心一顆升起，一顆心滅掉，日日夜夜都是這樣子的。心快速的去玩，去眼、耳、鼻、舌、身、意快速地去玩。佛陀的這種層次他都覺得快，而我們呢？那肯定是快到我們根本看不了，來不及看了，但是不會超過能力範圍。

去訓練禪定，好好地訓練念。

如果我們的心有禪定，如果足夠的話，念如果足夠快的話，我們就會看到心生滅，在眼、耳、鼻、舌、身、意六根生滅就可以看得到。如果我們的禪定不夠，我們的念不夠的，我們就看不見，我們就誤以爲心是恆常的，這個心跑到眼根，然後跑回來；跑到耳根又跑回來；跑去想了之後又跑回來，就是這樣跑來跑去的。所以誤以爲說心只有一顆，必須要繼續訓練。如果以爲心是恆常的，依然還是百分之百的凡夫，因爲誤以爲心是恆常的。

初果的聖者就會看到五蘊是無我的，沒有我---沒有哪個是恆常的，有的只是生了就滅的現象。

We keep repeating this process in this way: the body is not me, pleasure and pain are not me, good and bad are not me. In the end, we will also see that the mind is not me. This mind sometimes becomes the knower, abiding in the mind. At other times, it gets lost in thinking—this is getting lost in the mind-base (mano-dvāra). Sometimes it gets lost in the eye-base to see images, lost in the ear-base to hear sounds, lost in the nose-base to smell odors, lost in the tongue-base to perceive tastes, and lost in perceiving bodily contacts. The mind-base is mostly lost in thinking.

In this way, if our mind is abiding (stable), we will see the arising and ceasing of the mind—in the six sense bases of eye, ear, nose, tongue, body, and mind—the mind is also impermanent. The mind is not just one single mind.

In the past, Luang Por taught that the mind is impermanent, that there is not just one single mind. Yet some monks came out to refute it, saying, “Ajahn Pa-Moe got this wrong. This mind is permanent, and Nibbāna is also permanent.”

Oh dear! It’s your business if you believe that so firmly, but the Buddha did not teach it this way. This is something he made up himself—that the mind is permanent. He has never seen the arising and ceasing of the mind, so he assumes the mind is permanent.

The mind is arising and ceasing—it is the most difficult thing to see. For example, you can still observe the arising and ceasing of feelings of pleasure and pain. This body that is constantly changing postures—walking, standing, sitting, lying down—its constant arising and ceasing is also relatively easy to observe. Observing the body breathing in and out is also easy. Have you seen it? But the arising and ceasing of consciousness is very difficult to observe, because consciousness is the fastest, with the greatest speed.

If our stillnes (samādhi) is not strong enough and our mindfulness (sati) is not sharp enough, we will not see the arising and ceasing of the mind. We will mistakenly think that the mind is permanent. Believing the mind is permanent is a very serious wrong view, known as the wrong view of eternalism (sassata-diṭṭhi).

For example, have you heard of the Brahmā named Baka? (SN 6.4) Brahmā Baka thought that the mind is permanent: “I was born before others; everyone else was born later. Everything is within my power. My mind is permanent. My mind does not die.”

But the Buddha had to go and subdue him, to teach and liberate him.

For example, when we see that Brahmā with a Buddha image above his head, that image actually reflects the scene when the Buddha went to subdue him. He thought he was very powerful, but in the end he could not compete with the Buddha at all. So he willingly abandoned his wrong view and understood that it was impermanent. The Buddha said to this Brahmā Baka: “Before you were born in this realm, you were born in that realm, and you gradually descended until you reached your current level. You think you have lived for a very long time, but in reality, you are born and then die. Once born, you will die.”

Therefore, when we practice, we see that the mind arises and ceases at an extremely rapid speed. The scriptures describe it as: in the snap of a finger, the mind arises and ceases hundreds of thousands of times. This is an Indian way of expression. If expressed in Chinese or Thai, it is actually millions of times. In the snap of a finger, the mind arises and ceases millions of times.

This is the classical Indian way of expression, which is somewhat exaggerated. But scientists have conducted tests using images flashed very quickly for people to see. They found that the mind can clearly know the number—for example, perceiving it clearly once every half second. It is not that one can perceive to that degree, because scientists have done experiments where numbers flash extremely fast, and only after a long while can the mind catch one—asking “What number is this?” That is one way of measuring.

In short, it is fast.

The ancient Indians and ancients, when speaking of smaller numbers, would say 3 or 7, meaning relatively few. A stream-enterer (sotāpanna) is reborn at most seven times. Does it have to be exactly seven? Not necessarily. The number seven means “few”—not many more births. For larger numbers, they would say 500. If more than 500, they call it 84,000. This is their standard. Numbers higher than 84,000 would be 100,000.

After hearing this, we must first understand and comprehend that this is their way of measurement.

Before Luang Por ordained, he worked at a telecommunications company, so he knows a bit about this. There was a phone company that developed very well in Thailand and then opened a branch in India, sending agents to understand the situation. Because they did not understand Indian culture, they discovered that Indians quoted salaries as “one hundred,” for example, saying one million per year. But in the contract, it was written as “1.” The boss saw the losses were too severe, so they had to renegotiate the contract because their numerical units of measurement were different.

Therefore, when we listen to Indians speak, we must listen from the Indian perspective. If using Thai people’s terms, we must listen in the Thai way—because the units of numerical measurement are different. This “hundred thousand times” means extremely fast, so fast that it is hard to imagine. How fast? So fast that even the Buddha said that as soon as one mind arises, another mind ceases—day and night, continuously like this. The mind quickly goes out to play, rapidly playing in the eye, ear, nose, tongue, body, and mind. Even at the Buddha’s level, he considered it fast. As for us? It is certainly so fast that we cannot see it at all; we cannot catch up in time. But it will not exceed our capacity.

Train in stillnes. Train mindfulness well.

If our mind has sufficient stillnes and if mindfulness is fast enough, we will see the arising and ceasing of the mind—in the six sense bases of eye, ear, nose, tongue, body, and mind. If our stillnes is insufficient and our mindfulness is not enough, we will not see it. We will mistakenly think the mind is permanent: this mind runs to the eye-base and then runs back; runs to the ear-base and runs back; runs off to think and then runs back. It runs around like this. So we mistakenly think there is only one mind. We must continue training. If one still believes the mind is permanent, one is still 100% an ordinary worldling (puthujjana), because of mistakenly believing the mind is permanent.

A stream-enterer (sotāpanna) will see that the five aggregates are not-self—there is no “me.” Nothing is permanent; there are only phenomena that arise and then cease.

เราต้องคอยทำซ้ำอย่างนี้ไปเรื่อย ๆ ว่า ร่างกายไม่ใช่เรา ความสุขความทุกข์ไม่ใช่เรา ดีไม่ดีไม่ใช่เรา ในที่สุดเราก็จะเห็นว่าจิตก็ไม่ใช่เราเช่นกัน จิตนี้ บางครั้งก็กลายเป็นผู้รู้ ตั้งอยู่ในจิต บางครั้งก็หลงไปคิด นี่คือหลงในอินทรีย์ใจ บางครั้งก็หลงไปที่อายตนะตาเพื่อดูภาพ หลงไปที่อายตนะหูเพื่อฟังเสียง หลงไปที่อายตนะจมูกเพื่อดมกลิ่น หลงไปที่อายตนะลิ้นเพื่อรู้รส หลงไปรู้สัมผัสทางกาย อินทรีย์ใจส่วนใหญ่หลงไปคิด

ถ้าจิตของเราตั้งมั่น เราก็จะเห็นการเกิดดับของจิต — ในอายตนะทั้งหก คือ ตา หู จมูก ลิ้น กาย ใจ — จิตก็ไม่เที่ยงเช่นกัน จิตไม่ได้มีแค่ดวงเดียว

ก่อนหน้านี้หลวงปู่เคยสอนว่า จิตไม่เที่ยง จิตไม่ได้มีแค่ดวงเดียว แต่มีพระบางรูปออกมาขัดแย้งว่า อาจารย์ปาโมผิดแล้ว จิตนี้เที่ยง เนิร์พานก็เที่ยง

โอ้ย! ถ้าท่านเชื่ออย่างนั้นก็เรื่องของท่าน แต่พระพุทธเจ้าไม่ได้สอนอย่างนี้ นี่คือสิ่งที่เขาพูดขึ้นเองว่า จิตเที่ยง เขาไม่เคยเห็นการเกิดดับของจิตเลย จึงคิดว่าจิตเที่ยง

จิตเกิดดับ — เป็นสิ่งที่ดูได้ยากที่สุด เช่น ความรู้สึกสุขทุกข์เกิดดับนั้น ท่านยังดูได้ ร่างกายที่เดินยืนนั่งนอนเปลี่ยนอิริยาบถไม่หยุดหย่อน เกิดดับไม่หยุด — นี้ก็ดูง่าย พูดถึงลมหายใจเข้าออกก็ดูง่าย เห็นไหม? แต่การเกิดดับของวิญญาณนั้นดูยากมาก เพราะวิญญาณเร็วที่สุด ความเร็วสูงที่สุด

ถ้าฌานของเราไม่พอ ถ้าสติไม่เฉียบพอ เราจะมองไม่เห็นการเกิดดับของจิต เราจะเข้าใจผิดว่าจิตเที่ยง การถือว่าจิตเที่ยงนั้นเป็นความเห็นผิดที่ร้ายแรงมาก เรียกว่าทิฏฐิชัชวตะ (ความเห็นเที่ยง)

เช่น พวกพรหมเทพ ท่านเคยได้ยินพรหมชื่อบกะไหม? (SN 6.4) พรหมบกะ เขาคิดว่าจิตเที่ยง เราเกิดก่อนคนอื่น คนอื่นเกิดทีหลัง ทั้งหมดล้วนอยู่ในอำนาจของเรา จิตของเราเที่ยง จิตของเราไม่ตาย

แต่พระพุทธเจ้าต้องไปปราบเขา ไปสอนเขา

เช่น เราดูพรหมที่มีพระพุทธรูปอยู่เหนือศีรษะนั้น ที่จริงมันสะท้อนภาพตอนที่พระพุทธเจ้าไปปราบเขา เขาคิดว่าเข厲害มาก แต่สุดท้ายเขาก็สู้พระพุทธเจ้าไม่ได้ จึงยอมละความเห็นผิด รู้ว่ามันไม่เที่ยง พระพุทธเจ้าบอกพรหมบกะว่า ก่อนเกิดในภพนี้ ท่านเกิดในภพนั้น แล้วค่อย ๆ ลดระดับลงมาจนถึงระดับปัจจุบันนี้ ท่านคิดว่าตัวเองมีอายุยาวนาน แต่ความจริงเกิดแล้วก็ตาย เกิดขึ้นมาก็ต้องตาย

ดังนั้น ถ้าเราปฏิบัติ เราจะเห็นว่าจิตเกิดดับเร็วมาก 经典เรียกว่า ในชั่วพริบตาเดียว จิตเกิดดับแสนครั้ง (มีวิตก) นี่เป็นคำพูดแบบอินเดีย ถ้าใช้ภาษาจีนหรือไทย บอกว่าล้านครั้ง ในชั่วพริบตา จิตเกิดดับล้านครั้ง

นี่เป็นวิธีกล่าวแบบคลาสสิกของอินเดีย ค่อนข้างเกินจริง แต่นักวิทยาศาสตร์เคยทดสอบ ใช้ภาพผ่านไปเร็ว ๆ ให้คนดู แล้วพบว่าจิตสามารถรู้ตัวเลขได้ เช่น ครึ่งวินาทีรู้ชัดหนึ่งครั้ง ไม่ใช่ว่าสามารถรู้ได้ถึงระดับนั้น เพราะนักวิทยาศาสตร์ทดลอง ตัวเลขผ่านเร็วมาก ใจต้องใช้เวลานานกว่าจะจับได้หนึ่งตัว — ว่าเป็นตัวเลขอะไร นั่นคือวิธีวัด

โดยสรุปก็คือเร็ว

คนอินเดียโบราณและคนโบราณ ถ้าน้อยก็พูด ๓ ๗ — หมายถึงน้อย พระโสดาบันเกิดมาไม่เกิน ๗ ครั้ง ต้องเป็น ๗ ครั้งจริงหรือ? ไม่จำเป็น ตัวเลข ๗ หมายถึงน้อย เกิดไม่มาก ถ้ามากก็เรียก ๕๐๐ ถ้ามากกว่า ๕๐๐ ก็เรียก ๘๔,๐๐๐ นี่คือมาตรฐานของเขา ถ้าสูงกว่า ๘๔,๐๐๐ ก็ ๑๐ หมื่น

หลังจากฟังแล้ว เราต้องเข้าใจก่อนว่า นี่คือวิธีวัดของเขา

ก่อนที่หลวงปู่จะบวช ท่านทำงานที่บริษัทโทรคมนาคม จึงรู้บ้าง — มีบริษัทโทรศัพท์ที่พัฒนาดีมากในไทย แล้วไปเปิดสาขาในอินเดีย ส่งตัวแทนไปเข้าใจ เพราะไม่เข้าใจวัฒนธรรมอินเดีย ปรากฏว่าคนอินเดียเรียกเงินเดือนหนึ่งร้อย เช่น บอกปีละหนึ่งล้าน แต่ในสัญญาเขียนว่า ๑ เจ้านายเห็นขาดทุนหนัก จึงต้องเจรจาใหม่ เพราะหน่วยวัดตัวเลขไม่เหมือนกัน

ดังนั้น เวลาฟังคนอินเดียพูด ต้องฟังจากมุมของคนอินเดีย ถ้าใช้คนไทยก็ต้องฟังแบบคนไทย — เพราะหน่วยวัดตัวเลขไม่เหมือนกัน หมื่นครั้งนี้คือเร็วมาก เร็วจนจินตนาการยาก เร็วขนาดไหน? เร็วจนพระพุทธเจ้ายังบอกว่า จิตดวงหนึ่งเกิดขึ้น จิตดวงหนึ่งดับลง วันคืนเช่นนี้ตลอด จิตวิ่งเล่นเร็วไปที่ตา หู จมูก ลิ้น กาย ใจ ระดับพระพุทธเจ้ายังรู้สึกเร็ว แล้วเราเล่า? แน่นอนว่าต้องเร็วจนเราเห็นไม่ทัน แต่จะไม่เกินขีดความสามารถ

ไปฝึกฌาน ฝึกสติให้ดี

ถ้าจิตของเรามีฌาน ถ้าพอ ถ้าสติเร็วพอ เราจะเห็นการเกิดดับของจิต ในอายตนะหกได้ ถ้าฌานไม่พอ สติไม่พอ เราก็เห็นไม่ได้ เราก็เข้าใจผิดว่าจิตเที่ยง จิตวิ่งไปอายตนะตาแล้ววิ่งกลับ วิ่งไปหูแล้ววิ่งกลับ วิ่งไปคิดแล้ววิ่งกลับ วิ่งไปวิ่งมาแบบนี้ จึงเข้าใจผิดว่าจิตมีดวงเดียว ต้องฝึกต่อไป ถ้ายังเชื่อว่าจิตเที่ยง ก็ยังเป็นปุถุชน ๑๐๐% เพราะเข้าใจผิดว่าจิตเที่ยง

พระโสดาบันจะเห็นว่า ขันธ์ห้าเป็นอนัตตา ไม่มีเรา — ไม่มีอะไรเที่ยง มีแต่ปรากฏการณ์ที่เกิดแล้วดับเท่านั้น

---Luang Por Pramote

2026.7.11

有誰說心是恆常的話，那個是邪見。佛陀說心是無常，涅槃也不是我。

有時候他們有偏差的。

---隆波帕默

2026.7.5

If anyone says that the mind is permanent, that is a wrong view. The Buddha said that the mind is impermanent, and Nibbana is not the self either.

Sometimes they have deviations.

--- Luang Por Pramote

2026.7.5

其實小編並沒有反對佛牌

因為小編知道佛牌真的或多或少有效果

要不然，那些大師父就不會加持佛牌、派佛牌了

大師父們是怎樣加持佛牌的呢？

文頌大長老和讚念長老，都是用觀定（AN3.184）的力量來加持的。他們是用無我的角度來進入禪定，把世間一切以無我、無我的的角度來讓心平靜、集中。

如果是讚念長老，隆波開就教他進入禪定後，對加持物決意特定的內容，例如‘毛髮無損’等等。 一般人是可以享用到佛牌的效果的，但犯了五無間罪的人就不能了

只不過，這裡想保護一下賣佛牌、聖物的商人。

因為如果稍一不慎，死後會墮入惡道的

有一次，大目犍連用天眼通看見了一位臉色青白、惡臭的、空中行走的女鬼，鳥類一一在她身上降臨後，便拉裂她，她發出痛苦的叫聲。

為什麼她有這樣的慘況呢？

原來，他曾是女占相師。她欺騙大衆，接受香水和花朵，然後對他們說：‘你們做了某些儀式就能夠變得富有’，她如此讓大衆接受了邪見。

因爲接受了香水和花朵，她變得惡臭

因爲讓他們接受了邪見，所以變得醜陋(SN19.14)

所有牌商、賣聖物的

這裡沒有質疑您們貨品的效用

只不過，就算聖物真的有效

必須要正直己見，也傳揚正確的見解給顧客

佛陀曾說過，具備五法的在家男居士是卑賤的居士

其中兩法是什麼呢？

1.迷信吉兆者

2.依賴吉祥而不依賴業

迷信吉兆就是根據自己見到什麼、聽到什麼、感知到什麼，然後就說，因為有這個徵兆，所以就會有這個結果。（AN5.175）

無可否認地，有些有智慧的人，透過徵兆而能夠說出某些在顯現的事情。

例如當阿闍世王韋提希子還在母胎中時，他的母親--王后生起了這樣的妊娠欲：「啊，但願我能喝到王的右臂血液。」

後來占相師聽到這件事後預言：「這個胎兒將成為王的敵人，王將被他所殺。」

結果？真的成真了。（DNA2）

又比如說，2022年11月8日發生月全食。有位白衣大修行人看到這個天文現象、以高等智慧分析後便這樣說：‘在泰國東北部有位國外的人成聖,打開三界,了知人天,有非常大的福報波羅蜜,連動物也會尊敬,日後會讓歸依外道的人快速歸回相信佛教,令很多有善根人能迅速證悟,使佛法廣傳,佛教興旺’

透過一些徵兆，有智慧的人能夠知道某些現象。

所以佛教並不否認真的有徵兆的存在。

只不過，有許多時候，我們受到自己煩惱的蒙蔽，思維不夠清晰。

例如我們看到一隻白鴿，然後就斷定：‘我今天肯定行好運了！’

是否真的？小編不知道。

但如果真的行好運了，具備邪見的人就會說：‘我今天行好運了，因為看見白鴿’

具備正見的人就會說：‘我今天行好運了，因為善業成熟了。’

就算看見白鴿真的是將會行好運的徵兆，有智慧的人只會把它當作是一個顯化的緣/條件，而非主因。

聽得懂嗎？

回來佛牌這裡

我們不否認佛牌真的有用

但如果我們賣佛牌是這樣推銷：‘吶！你買回去之後，因為這個佛牌，所以你就會富有’

這樣就出事了！因為這讓顧客生起邪見。他們聽後、買回去、真的變得富有後，就會以為佛牌是富有的因。

如果我們是有智慧的牌商，會怎樣推銷？

‘吶！你買回去之後，這個佛牌會催化你過去的善業成熟。但不要忘記佛陀在《小業分別經》中說，布施是財富之因。你要有錢，就要多布施，佛牌只是其中一個助緣’

前面那個牌商死後就會墮落惡道

後面那個就比較安全了

那麼，如果我們真的做錯了，怕惡道沒有？

不用怕的。

佛陀保證說，如果誰人具備對三寶的不壞信心，是不可能再投生到惡道去的（AN3.76）

任何人曾經行差踏錯，只需要培育對三寶的不壞信心，就能關閉惡道之門

Actually, the editor does not oppose Buddhist amulets. 

Because the editor knows that Buddhist amulets are indeed more or less effective. 

Otherwise, those great masters would not bless and distribute amulets.

How do the great masters bless Buddhist amulets? 

Luang Pu Boonsong and Luang Por Jamnian, both use the power of insight stillness (AN3.184) to bless them. They enter stillness from the perspective of anatta (no-self), calming and concentrating the mind by viewing all worldly phenomena through the lens of no'I', 'not mine'

If it is Luang Por Jamnian, Luang Por Kai taught him, after entering stillness, to make a specific resolution regarding the blessed object, for example, “hair undamaged,” etc. Ordinary people can enjoy the effects of the amulets, but those who have committed the five heinous crimes cannot.

However, here we want to offer some protection to the merchants who sell Buddhist amulets and sacred objects. 

Because if one is not careful, one may fall into the lower realms after death.

Once, the Venerable Mahamoggallana used his divine eye to see a female ghost with a pale, greenish face, emitting a foul odor, flying through the air. Birds landed on her one by one, then tore her apart, causing her to scream in pain.

Why did she suffer such a miserable fate?

It turned out she had been a female fortune-teller in her previous life. She deceived the masses, accepted perfumes and flowers from them, and then told them: “If you perform certain rituals, you will become wealthy.” In this way, she led the masses to accept wrong views.

Because she accepted perfumes and flowers, she became foul-smelling. 

Because she led them to accept wrong views, she became ugly. (SN19.14)

To all amulet merchants and sellers of sacred objects: 

Here, we are not questioning the effectiveness of your products.

However, even if the sacred objects are truly effective, one must hold right view oneself and also transmit correct views to customers.

The Buddha once said that a layman possessing five qualities is a wretched layman. What are two of those qualities? 

1. One who is superstitious about auspicious signs. 

2. One who relies on auspicious signs rather than on kamma (action).

Being superstitious about auspicious signs means that based on what one sees, hears, or perceives, one then declares: “Because of this sign, this result will occur.” (AN5.175)

It cannot be denied that some wise people, through signs, can speak about certain manifest phenomena. 

For example, when King Ajatasattu, son of Videhi, was still in his mother’s womb, his mother—the queen—developed this pregnancy craving: “Ah, if only I could drink the blood from the king’s right arm.” 

Later, when the fortune-tellers heard about this, they prophesied: “This fetus will become the king’s enemy, and the king will be killed by him.” 

The result? It really came true. (DNA2)

Another example: On November 8, 2022, a total lunar eclipse occurred. A white-robed great practitioner saw this astronomical phenomenon and, after analyzing it with higher wisdom, said: “In the northeastern part of Thailand, there is a foreign person who has attained sainthood, opened the three realms, understood humans and devas, possesses extremely great merit and parami. Even animals will respect him. In the future, he will quickly bring those who have taken refuge in other sects back to faith in Buddhism, enable many people with good roots to attain swift realization, spread the Dhamma widely, and cause Buddhism to flourish.”

Through certain signs, wise people can know certain phenomena.

Therefore, Buddhism does not deny that real signs exist.

However, many times we are blinded by our own defilements, and our thinking is not clear enough.

For example, we see a white pigeon and then conclude: “I will definitely have good luck today!” 

Is it really true? The editor doesn’t know. 

But if one really has good luck, a person with wrong view will say: “I had good luck today because I saw a white pigeon.” 

A person with right view will say: “I had good luck today because my wholesome kamma has ripened.” 

Even if seeing a white pigeon is truly a sign of impending good luck, a wise person will only regard it as a manifesting condition or supporting factor, not the main cause.

Do you understand?

Back to the topic of Buddhist amulets. 

We do not deny that amulets are truly useful. 

But if we sell amulets and promote them like this: “Hey! After you buy it and take it home, because of this amulet, you will become wealthy.” 

Then there is trouble! Because this causes customers to develop wrong views. After they hear it, buy it, and really become wealthy, they will think that the amulet is the cause of wealth.

If we are wise amulet merchants, how would we promote it? 

“Hey! After you buy it and take it home, this amulet will catalyze the ripening of your past wholesome kamma. But do not forget what the Buddha said in the *Cula-kamma-vibhanga Sutta* (Small Discourse on the Analysis of Kamma): Giving is the cause of wealth. If you want to have money, you must give more. The amulet is just one supporting condition.”

The former type of amulet merchant will fall into the lower realms after death. 

The latter type will be relatively safe.

So, if we have really done wrong and are afraid of the lower realms? 

No need to fear. 

The Buddha guarantees that whoever possesses unwavering confidence in the Triple Gem cannot be reborn in the lower realms again (AN3.76). 

Anyone who has made mistakes only needs to cultivate unwavering confidence in the Triple Gem to close the doors to the lower realms.

只要我們知道，每個人都是一個獨立個體

我們就能安然活在這個世界

這個不僅體現了尊重的美德，還體現了無我的美德

他有他自己的喜惡、思想、說話、行為

完完全全是他自己的，不是‘我的’

他喜歡我們-他的事，我尊重

他討厭我們-他的事，我尊重

他贊同我們-他的事，我尊重

他反對我們-他的事，我尊重

他的行為良好-他的事，我尊重

他的行為不良-他的事，我尊重

是別人的事情，為何我們去執著？這是否很傻？

那麼無論對方怎樣，罵我們也好、反對我們也好；都無法影響我們情緒

為什麼？因為我們聰明😂

As long as we understand that each person is an independent individual, 

we can live peacefully in this world.

This not only embodies the virtue of respect but also reflects the virtue of non-self.

They have their own likes and dislikes, thoughts, speech, and actions— 

entirely their own, not "mine."

If they like us—that's their matter; I respect it. 

If they dislike us—that's their matter; I respect it. 

If they agree with us—that's their matter; I respect it. 

If they oppose us—that's their matter; I respect it. 

If their behavior is good—that's their matter; I respect it. 

If their behavior is bad—that's their matter; I respect it.

Since it's someone else's matter, why should we cling to it? Isn't that foolish?

Then, no matter how others act—whether they scold us or oppose us—it cannot affect our emotions. 

Why? Because we are wise. 😂

要解釋有過去、未來世並不難

要解釋有看不見的眾生也不難

如果我們頭腦清晰，我們就會看到，所有東西，其實都是條件組合的

一個電視，裡面有許多不同的零件組合、配上電源，才呈現出生動的畫面

一輛車要配上許多不同的組成部分、加上司機去駕駛，才能動得了

同樣地，我們現在這個生命狀態由兩大部份組合而成：身體、心

身體由父母的精子、卵子、養分那裡來

而心、這個覺知之流？也一定有其原因才會存在。沒有東西是沒理沒由地存在的！

為什麼心會生起在這個身體呢？ 我們觀察一下自己的心，是否一直都在執著這個那個？是否一直在不同地方生滅，好像跑來跑去那樣？

這個就是‘禍根’了。 就是因為煩惱未除，所以心不斷抓取東西。

那麼死時難度會突然不抓取東西嗎？肯定會！

就好像一個溺水的人那樣，無論拋給他什麼，他都會抓緊不放。

同樣地，死時我們的心也一定會抓取某些東西，抓取了某一個新的生命狀態。這就解釋了為什麼有過去世、現在世和未來世囖~

就好像昨天到今天那樣，這個覺知之流不斷在延續下去。同樣地，如果煩惱未斷，這個覺知之流由前世延續到上一世，再由上一世延續到今生，再由今生延續到下一生，也很合理。

至於是否只有人類和動物存在？

不~

我們一天下來已經感受到了。

有時心很饑渴，這對應鬼界

有時心迷失散亂，這對應畜生界。我們看到，動物因為心太散亂，所以智商都不會比得上一般人類

有時心很痛苦，這對應地獄界

有時心很快樂，這對應天界

如果臨死時心是其中一種狀態，抓取相應的生命，也很合理，對嗎？

不同的生存界有不同的苦樂程度、習性、特徵。

如果只得人類和動物存在，根本容不下那麼多的心靈狀態、苦樂狀態。

因此如果我們說有鬼、有天神、有地獄，這也是合理的事情。

Explaining the existence of past and future lives is not difficult. 

Explaining the existence of unseen beings is also not difficult.

If our minds are clear, we will see that everything is actually a combination of conditions.

A television consists of many different components combined with a power source to produce vivid images. 

A car requires many different parts and a driver to operate it before it can move.

Similarly, our current state of life is composed of two major parts: the body and the mind. 

The body comes from the parents' sperm, egg, and nutrients. 

And the mind, this stream of awareness? It must also have a cause for its existence. Nothing exists without a reason!

Why does the mind arise in this body? Let's observe our own mind: Is it constantly clinging to this and that? Is it constantly arising and ceasing in different places, as if running around? 

This is the "root of suffering." It is because defilements have not been eradicated that the mind continuously grasps at things.

Then, at the moment of death, would it suddenly stop grasping? Definitely not! 

Just like a drowning person, they will cling tightly to whatever is thrown to them. 

Similarly, at the moment of death, our minds inevitably cling to something, a new form of existence. This explains why there are past lives, present lives, and future lives.

Just as the stream of consciousness continues from yesterday to today, if defilements remain unsevered, it is reasonable for this stream of awareness to extend from a past life to the previous life, then from the previous life to the present life, and further from the present life to the next life.

As for whether only humans and animals exist?

No~

We experience it throughout the day. 

Sometimes the mind is filled with craving—this corresponds to the realm of hungry ghosts. 

Sometimes the mind is lost and restless—this corresponds to the animal realm. We see that animals, because their minds are too restless, cannot match ordinary human intelligence. 

Sometimes the mind is in great suffering—this corresponds to the hell realm. 

Sometimes the mind is joyful—this corresponds to the heavenly realm.

If at the moment of death, the mind is in one of these states and grasps at a corresponding life, isn't that reasonable?

Different realms of existence have different degrees of suffering and happiness, habits, and characteristics. 

If only humans and animals existed, there simply wouldn’t be enough room for so many mental states and states of suffering and happiness.

Therefore, if we say that there are ghosts, heavenly beings, and hells, this is also a reasonable thing.

我們放不下，是因為看不清。

因為看不清，所以我們覺得它們是好的，把它們緊緊抓住。

名譽很好？名譽是苦。因為他來了，停留一會兒，就自己離去了。

權力很好？權力是苦。因為他來了，停留一會兒，就自己離去了。

地位很好？地位是苦。因為他來了，停留一會兒，就自己離去了。

財富很好？財富是苦。因為他來了，停留一會兒，就自己離去了

美貌很好？美貌是苦。因為他來了，停留一會兒，就自己離去了

我們的伴侶很好？伴侶是苦。因為他來了，停留一會兒，就自己離去了。

家人朋友很好？家人朋友是苦。因為他們來了，停留一會兒，就自己離去了。

這個身體很好？這個身體是苦。因為它來了，停留一會兒，就壞滅了。

這個心很好？這個心是苦。因為它生起，立即就滅了。

我們放不下，是因為看不清。

一看清楚，就能勇敢地自願放下

為什麼我們會痛苦呢？因為不夠聰明

當身體患病、 有傷患、 在痛，這個已經是苦了。苦的東西為什麼還執著為‘我的’呢？ 當然是快快地把它們從心中剝離，在心中解除和他們的關係啦，對嗎？這樣的話心就不會痛苦了

當我們被伴侶拋棄，這個已經是苦了。苦的東西為什麼還執著為‘我的’呢？ 當然是快快地把它們從心中剝離，在心中解除和他們的關係啦，對嗎？這樣的話心就不會痛苦了

當我們被罵、 生起是非、 損失些什麼，這個已經是苦了。苦的東西為什麼還執著為‘我的’呢？ 當然是快快地把它們從心中剝離，在心中解除和他們的關係啦，對嗎？這樣的話心就不會痛苦了

苦的東西假如把它們執著為‘我的’，這不聰明。

Why do we suffer? Because we are not wise enough.

When the body is sick, injured, or in pain, that is already suffering. Why do we still cling to suffering as 'mine'? Of course, we should quickly detach it from our hearts and sever our relationship with it, right? That way, the heart won't suffer.

When we are abandoned by a partner, that is already suffering. Why do we still cling to suffering as 'mine'? Of course, we should quickly detach it from our hearts and sever our relationship with it, right? That way, the heart won't suffer.

When we are scolded, involved in disputes, or lose something, that Why do we still cling to suffering as 'mine'? Of course, we should quickly detach it from our hearts and sever our relationship with it, right? That way, the heart won't suffer.

Clinging to suffering as 'mine' is not wise.

身見結和貪慾是兩回事來的

身見結是心中生起實實的‘我’存在的感覺

而貪慾則是心想把東西扯過來，把它當作是‘我的’、要當它的主人

大師父教導，如果我們證悟了斷除三結的那種初果，那個實實的‘我’存在的感覺會消失得蕩然無存，但仍然會有貪慾

Identity view and greed are two different matters. 

Identity view is the feeling that arises in the mind of a solid, real "self" existing. 

Whereas greed is the mind wanting to pull things over, to own them as "mine," to be their owner.

The master teaches that if we attain the initial stage of enlightenment by cutting off the three fetters, that feeling of a solid, real "self" existing will completely disappear, but greed will still remain.

Devotee: The mind creates our world and drives rebirth. And why the Buddha doesn't talk more about that sexuality is more of our inversion of personality.

Ajahn Brahm:  Yeah, this mind is the most powerful thing in the whole world —it does drive things, we made our  world. Even the extreme example that is someone like a Donald Trump, who said, "nono, I never said that' 'that was the biggest inauguration in the whole world," or "I'm the most popular," or "I have the most wonderful meeting with Kim Jong-un." Sometimes there are a lot of delusion—seeing things that aren’t actually there, simply because we wish to see things.  How much does our mind create-- see what you want to see. You don't see what you don't want see.

There was a story from my mate --Professor Bernard Carr, a close disciple of Stephen Hawking, who also into psychic phenomena. This experiment,  "the flowerpot experiment," one of his friend,  a top physicist in London avertise that he had discovered the secret of levitation. And he was going to lavitate a flower port at Imperial College of London, in front of everybody in a voluntary condition. So he got all the cameras, infrared sensors, and everything that is funny they can see it . And a lot of his top friends--lecturers , professors, sitting in the lecture theatre to watch  this demonstration. It is because he was a well-known physicist that he can actually get all the people to watch this.  He came in carrying a  flower pot, no string, and he put it in the lecture table. He then asked everyone to create the right atmosphere , he asked all the professors and lectureres to  chant "ohm~ohm~ohm~" . And all  they chanted it, the flowerpot rose —it levitated , it rose!

They videorecorded it, photographed it. And afterward, they asked the people in the audience,'what do you think about that?'

the trained observational experimenters replied,  "What are you talking about? The flowerpot never moved above the table . It stayed on the table." But he had a photograph--'fake! I watched with my own eyes, it didn't move! ' That's what they reported. Top traiend observers .

So they tell what realy happened. 

What really happened was, that after they started the chanting, they turned on the switch -- a huge electromagnet under the table that they can't see. And you must all know, although you may not be a scientist , when you turn on a very strong current , they will have hmming sound.  They have to 'om om om ' to mask the fact that now a big current is going through somewhere .The point is, it is not about levitation—it was about perception. Because these people have made their reputation as experimenters, try to be objective observers. But having a  flowerpot rise in the air is so contradictory that they don't think it is possible. They didn't even see it,  they didn't even register it in their conscious awareness . We block things out before we are even aware of 

This is the whole point of experiement . Something is just impossible within our worldview, we may not see it. That is  Bernard Carr , a great experiement. That is how the mind creates the world, and that is how we see what we want to see, much more than we have expected 

信眾：心創造我們的世界並驅動輪迴。為什麼佛陀沒有更多談論關於性慾是我們認知顛倒的這個部分。

阿姜布拉姆：是的，心是這世上最強大的力量——它確實主導一切，我們創造了自己的世界。就連唐納德·川普這樣的極端例子也是如此，他會說：「不不，我從沒說過那是有史以來最盛大的就職典禮」，或「我是最受歡迎的」，或「我與金正恩進行了最精彩的會晤」。有時候其中存在大量妄想——看見根本不存在的事物，只因為我們希望如此。我們的心究竟能創造多少——你只看見自己想看的，對不願看見的則視而不見。

我朋友伯納德·卡爾教授的故事正是例證——他是史蒂芬·霍金的親傳弟子，同時研究超自然現象。這個「花盆實驗」中，他在倫敦的頂尖物理學家朋友宣稱發現了懸浮的秘密，並要在帝國理工學院的嚴謹實驗條件下當眾使花盆懸浮。他架設所有攝影機、紅外線感測器，任何異常都會被記錄。眾多頂尖學者——講師、教授坐在演講廳觀看示範，正因他是知名物理學家才能吸引這麼多人前來。

他捧著無吊線的花盆進場，放在講台上，要求眾人共同營造「正確氛圍」，請所有教授講師齊聲誦念「嗡—」。當眾人開始誦念，花盆竟緩緩升起——懸浮空中！整個過程都被錄影拍照。事後詢問觀眾感想時，這些受過專業訓練的觀察者竟回答：「你在說什麼？花盆根本沒離開過桌面！」即便出示照片仍堅持：「偽造的！我親眼看著它，根本沒動過！」這就是頂尖觀察者們的集體回覆。

真相後來才被揭露：原來在誦念聲響起時，他們啟動了講桌下的巨型電磁鐵。非科學家也該知道，強電流通過時會產生嗡鳴聲，而「嗡—」的誦念正是為了掩蓋電流聲。關鍵在於：這實驗本質與懸浮無關，而是關於「認知」。這些以客觀觀察立身的學者，因花盆懸浮完全悖離其認知框架，竟直接否認眼前現象——他們的意識根本拒絕記錄這段事實。人類在感知前就已過濾資訊。

這實驗徹底印證：當事物超出我們認知的可能範圍時，我們甚至無法「看見」它。伯納德·卡爾的偉大實驗，正揭示了心如何創造世界，以及我們選擇性認知的幅度遠超想像。

2018 Ajahn Brahm’s Jhana Grove Retreat with BIF & EF 2018-07-16 3.QA

https://www.youtube.com/watch?v=Q1YLBxdnCkI&list=PL-E16hq8cBIonUhAIo1J_vjR7vD0Avtva&index=9

什麼是邪見？就是那些會在禪林或別處製造更多問題的見解。

例如，認為當你死時能夠帶走任何錢財的這種想法，就是一種邪見。

有一位律師，一位非常富有的律師，他什麼都帶不走——嗯，幾乎沒有什麼能幫得了他——所以他快要死了。他躺在病床上，想著這些錢財，知道自己無法帶走。他心想，某處一定存在著法律漏洞。畢竟，律師最擅長的就是尋找漏洞。

在生命的最後幾天裡，他思考著：「我該怎麼做？」突然靈光一閃，他有了一個頓悟的時刻，就像燈泡亮起一樣：「我能找到方法把錢帶走！」於是，他告訴妻子：「拿兩個手提箱去銀行。」他簽好了所有的支票和文件。「去銀行把這兩個手提箱裝滿鈔票。最大面額的鈔票是什麼？英鎊，對吧？全部要一百英鎊面額的鈔票，低於這個面額的不要。總之，把這兩個手提箱塞得越滿越好。然後，關於我的後事…我現在躺在房間的病床上，這是我臨終的地方，再過幾天就要死了。這個房間的正上方是閣樓，我要你把那兩個手提箱，仔細地放在我床鋪正上方的兩側，這樣當我死後往上走的時候，就能順手抓住它們。這就是我的計劃。照做！」

妻子別無選擇，因為這是他的遺願，也算是遺囑的一部分。於是，她去了銀行，在每個手提箱裡裝了大概幾百萬，然後小心翼翼地把它們放在他床鋪的正上方。當天晚上，律師就過世了。當然，大家忙著處理遺體和開立死亡證明。等到適當的時機，妻子走進閣樓，發現那兩個手提箱還原封不動地在那裡。她自言自語地說：「愚蠢的男人。他應該把手提箱放在床鋪*下方*的房間才對。那才是他會去的地方。」這只是個笑話。

--- 阿姜布拉姆

What are these false views? They are views which create more problems in the Jhana Grove and in other places.

False views, such as the idea that you'll be able to take any money with you when you die.

There's a lawyer, a really wealthy lawyer, and nothing—well, not nothing could help him—so he's about to die. So he thought on his bed, thinking about these money, you can't take it with you. There must be a loophole somewhere. because that's what lawyers are great at doing, finding loopholes.

And he thought on his last few days, "How can I do this?" And he got the brainwave, you know, the eureka moment, the lightbulb: "I can find a way to take it with me!" So he told his wife, "Go to the bank with two suitcases." He signed all the checks and orders and stuff. "Go to the bank and fill these two suitcases with banknotes. What's the biggest  currency?Pounds, okay? Pallets of 100-pound notes, nothing less. So, get as many as you can fit into those two suitcases. And then I want you to, about my death... I'm on my deathbed in my room; this is where I'm gonna die in only a couple of days. Right above this room is the attic, and I want you to put those two suitcases, position them carefully on either side of my bed, so when I die, I can grab them as I go up. That's my plan. Do it!"

So the wife had no choice; it was his last will and testament. So she went to the bank and filled, you know, a couple of million in each suitcase, and positioned them carefully just above his bed. And then that night, he died. And of course, they were busy just with getting the body and certifying he was dead. And then, when it was an appropriate moment, she went up into the attic, and those two suitcases were still there. And she thought to herself and said, "Stupid man. He should have put those suitcases in the room *below* the bed. That's the way he's gonna go." just a joke.

---Ajahn Brahm

2018 Ajahn Brahm’s Jhana Grove Retreat with BIF & EF 2018-07-19 3.QA

https://www.youtube.com/watch?v=jJLMHwKncho&list=PL-E16hq8cBIonUhAIo1J_vjR7vD0Avtva&index=18

我們那麼傻都有

明明一些痛苦的事情發生，我們卻把它們當成是‘我的’，緊抓著痛苦不放

明明身體本身就是痛苦的溫床，我們卻把它們當成是‘我的’，緊抓著痛苦不放

明明心本身難以控制、難以維持、為我們帶來許多痛苦；我們卻把它們當成是‘我的’，緊抓著痛苦不放

既然痛苦還抓住來是做什麼呢？

我們有責任去處理世間的事情，但心裡不要覺得那是‘我的‘

我們有責任去照顧身體，但心裡不要覺得身體是‘我的‘

我們有責任去以正念守護自己的心，但心裡不要覺得那是‘我的‘

如果我們能夠放下痛苦，就不會痛苦囖~

We are so foolish.

When painful things happen, we take them as "mine" and cling tightly to the suffering.  

The body itself is inherently a source of suffering, yet we take it as "mine" and cling tightly to the suffering.  

The mind itself is hard to control, hard to maintain, and brings us much suffering; yet we take it as "mine" and cling tightly to the suffering.

So why do we hold on to suffering?  

We have a responsibility to handle worldly matters, but in our hearts, we should not see them as "mine."  

We have a responsibility to take care of the body, but in our hearts, we should not see the body as "mine."  

We have a responsibility to guard our minds with mindfulness, but in our hearts, we should not see the mind as "mine."  

If we can let go of suffering, we will no longer suffer.

佛教中一般提到的智慧，並不是世間的智慧

世間的智慧讓我們更有效地賺錢、學習、處理人際關係等等，比較是拿進來的那種

但佛教中的智慧卻是放下的能力，讓內心不痛苦的能力

當我們在世間中有卓越的成就，我們都會覺得自己很有智慧

但我們快樂嗎？ 如果不真正快樂和自在，這就不是佛教中所提到的智慧了

當我們有智慧時，我們會知道這個世間的特質就是不讓人滿意

我們不會去抓住、執著、渴求任何東西

當我們失去智慧時，我們會覺得這個世間非常美好和吸引

此時我們就會去抓住、執著、渴求某些東西

當我們有渴求時，會發生什麼事情呢？ 渴求的那一刻，內心已經失去平衡、不舒服了，更不用說求不得、愛別離、碰見不好的事情時所遭遇的痛苦

沒有智慧的後果就是痛苦

有智慧的後果就是快樂自在

我們自以為有智慧，但卻不總是有智慧

我們渴求朋友、伴侶、兒女、財富、名譽、地位、權力，卻不知道它們皆是不讓人滿意的。

為什麼不讓人滿意？

因為他們無常、不受我們掌控、終究會消散、一執著就會痛苦

每當我們內心產生渴求，這就是沒有智慧的時刻了

佛陀和諸位阿羅漢有圓滿的智慧，因此他們不再渴求，不再有痛苦，永久地自在快樂

The wisdom generally referred to in Buddhism is not worldly wisdom. 

Worldly wisdom enables us to earn money, learn, handle interpersonal relationships, etc., more effectively; it is more about "acquiring." 

However, the wisdom in Buddhism is the ability to let go, the capacity to free the mind from suffering.

When we achieve remarkable success in the world, we may feel very wise. 

But are we truly happy? If we are not genuinely happy and at ease, then this is not the wisdom spoken of in Buddhism.

When we possess wisdom, we understand that the nature of this world is inherently unsatisfactory. 

We do not cling to, become attached to, or crave anything.

When we lose wisdom, we perceive this world as extremely beautiful and alluring. 

At that moment, we begin to grasp, cling to, and crave certain things. 

What happens when craving arises? The very moment craving appears, the mind has already lost its balance and become unsettled—let alone the suffering experienced when we fail to obtain what we desire, face separation from loved ones, or encounter unfavorable circumstances.

The consequence of lacking wisdom is suffering. 

The consequence of possessing wisdom is happiness and being at ease.

We may think we are wise, but we are not always wise. 

We crave friends, partners, children, wealth, fame, status, and power, unaware that they are all ultimately unsatisfactory. 

Why are they unsatisfactory? 

Because they are impermanent, beyond our control, destined to dissipate, and clinging to them only brings anguish.

Whenever craving arises in our minds, that is the moment we lack wisdom.

The Buddha and all Arahants possess perfect wisdom; thus, they no longer crave, no longer suffer, and abide in eternal peace and happiness.

如果我們不蠢，就不會痛苦

我們以為人生可以掌控？ 傻啦

我們靜下心來審視，就會看到，我們真正可以做的，其實很少。

我們被大環境所框住、我們被大權勢人士所控制....太多了，我們被諸多條件所制約，身不由己

撇開這些，您可能會問，現在我想什麼，或者做些什麼小事，可以自控了吧？

如果這樣想的話呢，就會很大壓力

如果我們想了之後是有痛苦的話，代表什麼？ 我們想錯了！

佛陀和諸位阿羅漢，他們的八聖道、包括正思維已經修習圓滿，所以他們不會痛苦

我們的思想、行為，就究竟真諦來說，哪裡可控？

根本就是受到過去的經歷，加上現在面對的條件，而促成的

這世上根本無一物可控

僅僅只有因與果：

誰想好、說好、做好，就有好結果

誰想壞、說壞、做壞，就會有壞結果

誰了知到這個真諦的話，將能毫無壓力地活著

來什麼就接什麼，但同時保持積極，只行善、不作惡

If we weren't ignorant, we wouldn't suffer.

We think we can control our lives? How foolish!

When we quiet our minds and look honestly, we see how little we can actually do.

We are confined by our environment, controlled by the powerful... the list goes on. We are constrained by countless conditions, swept along by circumstances.

Setting that aside, you might ask, "Surely I can control what I think right now, or the small actions I take?"

Thinking this way, however, only creates great pressure.

And if our thoughts lead to suffering, what does that signify? **It means our thinking is wrong.**

The Buddha and all the Arahants perfected the Noble Eightfold Path, including Right thoughts, and thus, they are free from suffering.

From the perspective of ultimate truth, where is the control in our thoughts and actions?

They are fundamentally shaped by our past experiences, combined with the present conditions we face.Then they arise

**Nothing in this world is truly controllable.**

There is only cause and effect:

Those who think, speak, and act skillfully will reap good results.

Those who think, speak, and act unskillfully will reap bad results.

Whoever fully comprehends this truth can live entirely without pressure.

Accepting whatever comes, while remaining proactive—**doing only good and abstaining from evil.**

一般不懂佛法的人

聽見誰過去世造了什麼大奸大惡，就會很怨恨別人，認定這個人就算是現在也是壞人

聽見誰過去世造了什麼大善事，就會很尊重敬愛別人，認定這個人就算是現在也是好人

事實上，假如我們學習佛法，就會知道根本就不是這回事

並沒有一個靈魂實體叫‘我’啊！

僅僅是不斷生滅轉變的身心現象而已

就算是今生，

過去善不一定表示現在也善

過去惡也不表示現在也惡

每個人都有無限的可能性

一旦我們如此看，就不會對人愛或者恨了

Those unfamiliar with the Dharma,

upon hearing of someone's grave misdeeds in a past life,

often resent that person, convinced they must still be evil now.

Upon hearing of someone's great virtuous deeds in a past life,

they tend to respect and admire them, assuming they must still be good now.

Yet in truth, if we study the Dharma,

we realize this is far from the case.

There is no permanent soul-entity called "me" —

only the continuous arising and passing away of mind and body phenomena.

Even in this very life,

past goodness does not guarantee present goodness,

nor does past evil dictate present evil.

Every person holds limitless potential for change.

When we learn to see this way,

we cease to cling to love or hatred for anyone.

看這些抗戰神劇會看壞腦😂

信不信？ 有些小朋友看完後，會被感染，然後覺得自己無所不能、一切都會順從己意，直至被現實狠狠打臉---因為背離了無我的真諦

另一個看壞腦的是愛情神劇😂

描繪到愛情只有甜蜜沒有痛苦

當然會有人信，直至他們真的談戀愛、結婚了，就知道中伏了😂

因為背離了苦的真諦

Image cred. To am730

就如吃自助餐，所有食物都只能在餐廳內享用

吃完後就要放下

一旦我們帶走了食物，職員就會懲罰我們，罰款

同樣地，我們的財富、名譽、地位、權力、親戚朋友、家人、身體；其實都不真正屬於我們的；我們只能暫時享用

時間過了、 死後什麼都帶不走

如果我們覺得他們是屬於我們的話，就等於自己懲罰自己，讓自己產生許多痛苦

Just like eating at a buffet, all the food can only be enjoyed within the restaurant.

Once you finish eating, you have to let it go.

If we take the food away, the staff will punish us with a fine.

Similarly, our wealth, reputation, status, power, relatives, friends, family, and even our bodies—none of these truly belong to us; we can only enjoy them temporarily.

When time passes, or after death, we cannot take anything with us.

If we believe they belong to us, it is like punishing ourselves, creating endless suffering.

我們常說 ‘無分你我他’

如果做到，就真的很高境界了

佛教就是在講這件事：沒有人、我、眾生

只有不斷轉變、沒有實體的身心之流

我們就算見到這個現象，破除了‘自我’存在的錯誤見解

但心還是會依依不捨地分你我他

真正完全不分你我他的，就是佛陀和諸位阿羅漢們

多有愛，多偉大？

We often say "no distinction between you, me, or others."

If truly realized, that would indeed be very high attainment!

This is precisely what Buddhism teaches:

There is no "person," no "me," no "being"—

only an ever-changing stream of mind and body, without any solid essence.

Even if we see this truth and abandon the delusion of a fixed "self,"

our minds still cling—reluctant to let go of "you," "me," and "them."

Only the Buddha and the Arahants fully transcend all separation.

How boundless is their love? How great are they?

如果我們的心能消除錯誤見解，不再認為身體和心是‘’我‘’或‘我的’，

把身心還回給大自然

我們將能如這位男人般無拘無束，舒適自在，安然快樂

If our minds can eliminate wrong views, no longer regarding the body and mind as "me" or "mine,"

and instead return body and mind to nature,

we will be able to live as freely, comfortably, and blissfully as this man.

有人和我們說，最近五星級大廚專門辦苦瓜宴，只用苦瓜來做食材

吃一次一千萬，所以只是有錢人的專利

城中富豪個個都慕名而去。但是...個個吃完都嘔了一地😂😂

但我們的富豪朋友仍慫恿：‘吶，你不是不去嗎？個個富豪都去，如果你不去別人就不當你是富豪了’

於是我們受不了，也跟風去吃；吃完......也嘔了一地😂😂

同樣地，財富、名譽、地位、權力；世人個個都趨之若鶩；得到了的人都覺得自己比人好

但是....個個追求它們的人都受到了強烈的痛苦，有些精神崩潰；就算真正得到了也沒有真正的快樂

儘管是這樣，親戚朋友人人都催促我們去追求世間的東西

我們受不了，也跟風去追求；接著也一起精神崩潰了......

Someone told us that recently, a five-star chef hosted a special bitter melon banquet, using only bitter melon as the ingredient. 

A single meal costs 10 million, so it’s only for the wealthy. 

All the rich elites in the city flocked to try it. But... every single one of them ended up vomiting all over the place 😂😂 

Yet, our wealthy friend still egged us on: *"Hey, aren’t you going? Every rich person is going—if you don’t, people won’t see you as one of them."* 

So, we couldn’t resist and followed the trend to try it. After eating... we also vomited all over the place 😂😂 

Similarly, wealth, fame, status, and power—everyone in the world chases after them relentlessly. Those who attain them feel superior to others. 

But... everyone who pursues them suffers intensely, some even breaking down mentally. Even when they finally obtain them, they don’t find true happiness. 

Despite this, relatives and friends all urge us to chase after worldly things. 

We couldn’t resist and followed the trend to pursue them—only to end up mentally collapsing along with them...... 

有一句話是：“if you cant beat them , join them!”

意思是，如果你不能打贏他們，就加入他們吧！

我們以為可以打得贏大自然？

不可能的！

沒有東西我們是可以控制到的，不是我們想要什麼就有什麼的！

一旦我們嘗試掙扎、對抗，就會造成內心的痛苦和壓力

怎麼辦？ 加入他們咯

讓心加入大自然、回歸大自然

一旦我們去除無知，認清身心根本就不是“我”或“我的”

這顆心就會回歸大自然

從此開開心心沒有壓力～

There's a saying: *"If you can't beat them, join them!"* 

Do we really think we can defeat nature? 

Impossible! 

There's nothing we can truly control—we don't always get what we want! 

The moment we struggle and resist, we create inner suffering and stress. 

So what's the solution? Join them, of course! 

Let the mind merge with nature, return to nature. 

Once we dispel ignorance and realize that body and mind were never "me" or "mine" to begin with, 

this mind will naturally return to its original state—one with nature. 

From then on, we can live joyfully, free from stress~ 

在中國古代

有位犯人偷了一隻雞

被人押上法庭

法官審問迫供：“你認不認你偷了雞！”

犯人：“沒有！”

法官：“來人！打他八十大板！”

犯人受盡折磨

此時法官再迫供

“你認不認你偷了雞！”

犯人：“沒有！”

法官：“來人！打他一百大板！”

打完後，法官再迫供

“你認不認你偷了雞！”

犯人：“認了…大人”

法官：“你一開始招認不就沒事咯， 刑罰夠重了，把雞還回去就放過你”

同樣地， 我們就是無賴的犯人

我們把身心和世界的一切偷來當作是“我的”

當我們遭遇不如意的事情時，大自然迫供：“你認不認沒有‘我’和‘我的’”

我們：“不認！”

大自然就懲罰我們，讓我們傷心絕望

生生世世我們都被大自然迫供，但我們都不認

然後生生世世都充滿悲傷和痛苦

直至有一世我們變得聰明了

大自然再審問我們：“認不認沒有‘我’和‘我的’！”

我們：“認了”

大自然：“你一開始招認不就沒事咯， 刑罰夠重了，把身心還回去就放過你”

一旦我們我們把身心還回去，就變回自由人，解脫自在，徹底擺脫輪迴和一切痛苦

In ancient China, 

there was a man who stole a chicken. 

He was brought before the court, 

and the judge interrogated him under pressure: "Do you admit that you stole the chicken?" 

Prisoner: "No!" 

Judge: "Guards! Give him eighty lashes!" 

The prisoner endured terrible torture. 

Then the judge pressed him again: 

"Do you admit that you stole the chicken?" 

Prisoner: "No!" 

Judge: "Guards! Give him a hundred lashes!" 

After the beating, the judge interrogated him once more: 

"Do you admit that you stole the chicken?" 

Prisoner: "I admit it... Your Honor." 

Judge: "If you had confessed earlier, you wouldn’t have suffered. The punishment is enough—return the chicken, and we’ll let you go." 

Similarly, we are like stubborn prisoners. 

We steal body, mind, and everything in the world, claiming them as "mine." 

When misfortune strikes, Nature interrogates us: "Do you admit there is no 'I' or 'mine'?" 

We: "No!" 

So Nature punishes us with sorrow and despair. 

Life after life, Nature presses us, but we refuse to admit the truth. 

And so, life after life, we remain filled with grief and suffering. 

Until one lifetime, we finally grow wiser. 

Nature questions us again: "Do you admit there is no 'I' or 'mine'?" 

We: "I admit it." 

Nature: "If you had confessed earlier, you wouldn’t have suffered. The punishment is enough—return body and mind, and we’ll let you go." 

Once we relinquish body and mind, we become free—liberated, at ease, completely freed from the cycle of rebirth and all suffering. 

一般的遠足人士

遠足完後，都會發現滿褲子鬼針草

它們總是勾著褲子，弄到滿褲子都是

如果我們的褲子是鋼鐵造的，肯定不會有機會給鬼針草勾上😂

我們的心也像一般的褲子那樣

充滿著愚昧

當別人因為好的學業成績而覺得自己比人好，我們也會渴求如他好的學業成績

當別人因為大財富而覺得自己別人好，我們也會渴求如他的大財富

當別人因為地位高而覺得自己別人好，我們也會渴求如他的高地位

當別人因為大權勢而覺得自己別人好，我們也會渴求如他的大權勢

當別人因為美貌而覺得自己別人好，我們也會渴求如他的美貌

當別人因為漂亮英俊的伴侶而覺得自己別人好，我們也會渴求如他的漂亮英俊伴侶

當別人因為子女而覺得自己別人好，我們也會渴求如他的子女

當別人因為美貌而覺得自己別人好，我們也會渴求如他的美貌

別人傻我們也跟著傻

這些通通都是很快就會消失滅掉，但他們居然去驕傲

然後我們也傻到想要好像他們那樣

心就像一般褲子一樣，不斷勾上別人自豪的東西

直至勾到整顆心都是負擔，造成內心的痛苦

如果我們夠聰明，知道一切條件組合的事物都是無常的

因為是無常的，所以不讓人滿意，不值得貪戀

我們就不會嚮往別人自豪的東西

內心自在快樂

鋼造的褲子不會勾上鬼針草

如鑽石般強壯的心也不會黏著任何東西，始終閃耀....

Most hikers know the struggle—after a trek, their pants are always covered in beggar’s ticks (those pesky burrs that cling stubbornly to fabric).

If only our pants were made of steel, those burrs wouldn’t stand a chance! 😂

But our minds are just like ordinary pants—easily snagged by foolish attachments.

When others feel superior because of good grades, we crave good grades too.

When others feel superior because of wealth, we crave wealth too.

When others feel superior because of status, we crave status too.

When others feel superior because of power, we crave power too.

When others feel superior because of beauty, we crave beauty too.

When others feel superior because of a handsome/beautiful partner, we crave one too.

When others feel superior because of their children, we crave the same.

They’re foolish, and we foolishly follow.

All these things fade quickly, yet people still take pride in them—and we, just as foolish, yearn for them too.

Our minds, like ordinary pants, keep snagging on whatever others boast about—until our hearts are weighed down with burdens, creating inner suffering.

But if we’re wise enough to see that all conditioned things are impermanent—and because they’re impermanent, they can never satisfactory—then we won’t envy what others take pride in.

Our hearts will be free and joyful.

Steel pants don’t cling to burrs.

A diamond-strong mind doesn’t cling to anything—it always shines bright. ✨

如果我們做人太雞婆太多事，不是自己的事情而去管去插手；

別人就會很厭惡和生氣，痛斥我們讓我們難受

同樣地，如果我們做人太雞婆，不是自己的東西而去控制去插手；

大自然就會看不過眼，痛打我們讓我們難受

什麼是‘不是自己的東西’呢？

那就是身體，感受，記憶和界定，意志，覺知

它們自行生了而後滅，無法掌控

假如我們的心覺得它們是屬於我們的話，然後嘗試去控制去干預；

心就會不斷掙扎，痛苦難受

如果不想遭殃，對待這副身心要好像對待皇帝般小心謹慎；要對它好，尊重它，負責任，但不要把它當為是’我的‘

這樣大自然就會厚待我們，讓我們快樂

If we are too nosy and meddle in things that aren’t our business,

people will grow annoyed and angry, scolding us and making us suffer.

Similarly, if we are too controlling, trying to grasp and interfere with things that don’t belong to us,

nature itself will disapprove and strike back, making us suffer.

What are these "things that don’t belong to us"?

They are the body, feelings, memories, perceptions, volitions, and consciousness.

They arise and pass away on their own—we cannot control them.

If our mind clings to them as "mine" and tries to control or interfere,

it will struggle endlessly, leading to pain and suffering.

If we don’t want to suffer, we must treat this body and mind as carefully as serving an emperor:

Be kind to it, respect it, take responsibility for it—but never claim it as "mine."

Only then will nature treat us well and grant us happiness.

電視劇裡，黑社會老大都喜歡說一句：

’你搞他，等於搞我！‘

’你不給面子他，等於不給面子我！‘

唉，在究竟意義來說，這是錯的😂

別人怎會是我們的呢？

他們有獨立的思想，根本不受我們控制

世上沒有一樣東西是屬於我們的

’放下屠刀，立地成佛‘

如果黑社會老大能夠明白這一點，可能就蛻變成僧團老大了！😂

In TV dramas, gangster bosses always love to say:

"If you mess with him, you mess with me!"

"If you disrespect him, you disrespect me!"

But honestly, in the ultimate sense, this is wrong. 😂

How can others be us?

They have their own independent minds—completely beyond our control.

Nothing in this world truly belongs to us.

There is a saying goes like this, "Drop the knife, and become a Buddha on the spot."

If gangster bosses could understand this, they might just transform into Dhamma leaders! 😂

身心本身就是不斷承受果報的過程

本來相安無事

但這顆愚昧的心總想插手，拿苦來辛，沒事找事來煩

一旦這顆心抓住任何一樣東西為‘我的’；痛苦隨即滲進心裡

此時便有骯髒的思想，骯髒的說話，骯髒的行為

如果心變得聰明，就不再插手，不再沒事找事來煩

心獨立凸顯，不抓住任何一樣東西，持續處於放捨的狀態；痛苦便無從滲進心裡

心始終保持清爽和愉快

此時便有乾淨的思想，乾淨的說話，乾淨的行為

The Body-Mind is Constantly Experiencing Karmic Results

Originally, everything is at peace—

But this foolish mind always interferes, grasping at suffering, creating problems where none exist.

The moment the mind clings to anything as "mine," pain seeps in.

Then come dirty thoughts, dirty words, dirty actions.

When the Mind Becomes Wise

It stops interfering. It no longer creates unnecessary troubles.

The mind stands independent—clinging to nothing, abiding in letting go.

Thus, suffering finds no entry.

The mind remains fresh and joyful.

Then arise pure thoughts, pure speech, pure actions.

無論任何一種說法，假如說‘我’存在呢，那肯定不是佛法

佛陀曾說，他沒有見過宣稱‘自我’存在的人不會感到痛苦的(MN22)

大家看過這樣宣稱的人不會痛苦嗎？相信沒有。

越是相信‘我’存在的人，越是痛苦

一旦誤認為有‘我’，就必然要抓取許多東西來滿足餵養這個‘我’，造成內心的壓力

也要把許多東西推開來守護這個‘我’，讓心痛苦

我們只需看一個說法是否導向快樂，遠離痛苦；就知道它是否和佛法相應了

為什麼？因為佛教的終極目標是一切煩惱和痛苦的熄滅，最高的快樂--涅槃。

No matter which view one holds, if one claims that "I" exists, it is certainly not the Dharma (the teaching of the Buddha).

The Buddha once said that he had never seen anyone who proclaimed the existence of a "self" who did not suffer.

Have any of you seen such a person who makes this claim yet remains free from suffering? I believe not.

The more one believes in the existence of "I," the more one suffers.

Once one mistakenly assumes there is an "I," one inevitably clings to many things to satisfy and sustain this "I," creating inner pressure.

At the same time, one pushes away many things to protect this "I," causing the mind to suffer.

We only need to observe whether a particular view leads to happiness and the cessation of suffering to determine whether it aligns with the Dharma.

Why? Because the ultimate goal of Buddhism is the cessation of all afflictions and suffering—the highest happiness, nibanna.

退一步海闊天空～

我們會痛苦，是因為緊緊抓著某些東西為‘我’或‘我的’

心完全陷進去這個動盪不安的世界裡

退出來吧～

一退一步，把‘我’和‘我的’ 剷除

心就如天朗氣清的海灘般舒暢～

海闊天空～

"Take a step back, and the world opens up before you."

We suffer because we cling tightly to things as "me" or "mine."

Our minds become completely trapped in this restless, turbulent world.

Step back—

With each step away, let go of "me" and "mine."

The mind becomes as clear and refreshing as a sunlit beach—

vast as the ocean, boundless as the sky.

只要我們夠真，就能嚇到別人撒尿😂

就好像獅子吼叫時，大多數動物都會害怕

同樣地，當佛陀在世時，他教導：

這是物質身體、感受、記憶和界定、意志、覺知

這是它們的生起

這是它們的滅去

那些長壽的天神梵天神一聽到佛陀這樣說，都嚇到撒尿😂 為什麼?他們原先還以為自己是永恆存在的(Ref SN22.78）

所謂以真實勝虛妄（Dhp.219)，如果我們份人夠真，不會因為任何人而說謊時；那些犯罪的人都會因為我們的正直而汗毛直豎

別人以為世界和身心是常的，我們如實地說是無常

別人以為世界和身心是我或我的的，我們如實地說是無我

別人以為世界和身心是快樂的，我們如實地說是不讓人滿意的

別人以為身體是乾淨好看的，我們如實地說是不乾淨和醜陋的

因為與真理同在，所以自信心爆棚

如果我們內心完全和這些真理同在，我們將能捨下全世界、無所畏懼

有誰敢輕視如此豁出去的人？

我們捨得下的東西，幾乎沒人能捨下

根本不能輸掉

所以只要我們夠真，就能嚇到別人撒尿😂

As long as we are real enough, we can scare the piss out of people 😂

It’s like when a lion roars, most animals tremble in fear.

Similarly, when the Buddha was in the world, he taught:

This is the physical body, feeling, perception, mental formations, and consciousness.

This is their arising.

This is their cessation.

When the long-lived Brahma gods heard the Buddha say this, they were so scared they pissed themselves 😂 Why? Because they had always believed they were eternal! (Ref: SN 22.78)

As the saying goes, truth overcomes falsehood (Dhp. 219). If we are real enough—if we refuse to lie for anyone—then those who live in deceit will shudder at our integrity.

Others think the world and the body-mind are permanent—we truthfully say they are impermanent.

Others think the world and the body-mind belong to a "self"—we truthfully say they are not-self.

Others think the world and the body-mind are sources of happiness—we truthfully say they are unsatisfactory.

Others think the body is pure and beautiful—we truthfully say it is impure and ugly.

Because we stand with the truth, our confidence is unshakable.

If our hearts fully embrace with these truths, we can let go of the whole world—fearless.

Who would dare look down on someone who is so fearless?

What we can let go of, almost no one else can.

We simply cannot lose.

So as long as we are real enough, we can scare the piss out of people 😂

煩惱根不是頭髮

煩惱根是蠢！認為有一個‘我’存在

所以才會不斷想要想要，去滿足這個自我

去除煩惱根並不是剪頭髮，而是修戒定慧去除這個蠢！

The root of defilements isn’t hair—

The root of defilements is stupidity! The belief in an "I" that exists.

That’s why there’s this endless craving—always wanting, wanting, to satisfy this "self."

Cutting off the root of defilements doesn’t mean shaving our head,

but cultivating morality, stillness, and wisdom to cut away this stupidity!

一個網紅、KOL、名人、宗教師

假如說了一句蠢話，然後被瘋傳呢

隨時下得地獄

例如會導致人生起不善法、作惡、生起邪見（錯誤見解）的話

尤其是邪見

佛陀說啊，他不見除了邪見之外,還有一法這麼應該被大呵責(AN1.310)

為什麼？ 一旦一個人覺得沒有因果，沒有輪迴，沒有天堂地獄；他就什麼壞事都敢做了。無論想什麼，說什麼，做什麼；都帶著痛苦和煩惱去做

做時痛苦，未來也痛苦

最大問題是認為有一個‘我’存在；這是一切麻煩和煩惱的根源

這個‘我’是非常沉重的包袱和壓力

讓許多人因為我們的話而極度痛苦，這是最大惡極！

所以有許多說蠢話的人都在地獄.....

If an influencer, KOL, celebrity, or religious teacher says something foolish, and it spreads like wildfire—

They could easily end up in hell.

For example, if their words lead others to:

Cultivate unwholesome qualities, Commit evil deeds, or Adopt wrong views (especially this!).

The Buddha said:

"I do not see a single thing so blameworthy as wrong view. ''(AN 1.310)

Why ? Once a person believes there is no karma, no rebirth, no heaven or hell—they dare to do any evil.

Because of wrong view, we think with defilements and suffering, we speak with defilements and suffering, we act  with defilements and suffering, ; and later suffer greatly again

The belief in a solid "self"—this is the root of all trouble and sufferings

This "self" is an unbearably heavy burden, a source of endless pressure.

To cause extreme suffering for many people through our words is the gravest evils!

That’s why so many foolish talkers are in hell...

The normal and natural state of a person is fundamentally to perceive the absence of a "self."

Ordinary people, even without studying the Dharma, can sense this.

To insist there is a "self" is inherently abnormal and insane—

sometimes influenced by foolish philosophers who mislead others.

This is simply creating problems where none exist!

Thus, if someone cannot accept the Dharma, they must be severely deluded—and have been for a long time.

A relatively normal person will find it easier to embrace the Dharma.

A person whose heart holds the Dharma—or in other words, a sage—

is fundamentally just a normal person.

This is how it should be understood...

一個人正常和自然的狀態，根本就是會感受到沒有一個‘我’存在

一般人啊，就算沒有學過佛法；都能感受到

覺得有一個‘我’在根本就是不正常和瘋了

可能是聽那些傻的哲學家說，然後被誤導

這根本就是沒事找事來煩！

所以如果一個人聽不進佛法，他一定是瘋得太嚴重了，也瘋很久了

一個比較正常的人，就較容易接受佛法

一個內心有佛法的人；或者說，一個聖人

根本就是正常人

可以這樣理解......

天主教基督教的聖經記載：’第一個男人亞當和第一個女人夏娃在伊甸園嘗禁果後，犯了「罪」而被上帝趕出伊甸園，並給予懲罰: 體驗人世間生死離別與墮落等詛咒‘

這是天主教基督教所說的原罪

事實上，在佛教的角度，我們每個人都有原罪

什麼原罪？ 就是蠢啊！😂 蠢是罪來的！

我們無知地以為有一個’我‘ 在，也認為有屬於我們的東西

所以不知廉恥地懷有自私心；傷害自己，也傷害別人；造作許多惡業

有一個方法可以把原罪清洗

就是修習戒定慧，把這個愚蠢剷除.....

"Original Sin" in Buddhism?

The Bible recounts how Adam and Eve, after eating the forbidden fruit in Eden, committed "sin" and were cast out by God—condemned to experience mortality, suffering, and the curses of earthly life. This is Christianity’s concept of original sin.

From a Buddhist perspective, we all carry an "original sin."

What is it? Stupidity! 😂 And yes—ignorance is a kind of sin!

Foolishly, we cling to the illusion of "I" and "mine," shamelessly nurturing selfishness. This delusion harms both ourselves and others, fueling endless unwholesome actions.

But there’s a way to cleanse this "sin":

Practice morality, stillness, and wisdom—uproot this fundamental foolishness.

就好像狗兒被狗帶所束縛於柱，無論他怎樣掙扎，他只是圍繞著柱子跑，圍繞著柱子轉

同樣地，一般人未曾遇過聖者或善人，所以未曾聽聞過佛法

他們認為

’我是身體‘ ，’我是感受‘ ，’我是記憶’，’我是意志‘  ,’我是覺知‘

 ’我擁有身體‘ ，’我擁有感受‘ ，’我擁有記憶’，’我擁有意志‘  ,’我擁有覺知‘

’身體在我之中‘，’感受在我之中‘，’記憶在我之中‘，’意志在我之中‘，’覺知在我之中‘

’我在身體之中‘，’我在感受之中‘，’我在記憶之中‘，’我在意志之中‘，’我在覺知之中‘

所以生生世世只圍繞著身體、 感受、 記憶、 意志、 覺知等跑

不能脫離它們的束縛

也不能脫離生、 老、 病、 死、 悲傷、 痛苦、 絕望

這些人不能脫離痛苦

有聽聞過佛法的聖弟子，則清楚地明白，我不是身體、感受、記憶、意志或覺知

身體、感受、記憶、意志或覺知不是屬於我的

身體、感受、記憶、意志或覺知不在我之中

我不在身體、感受、記憶、意志或覺知之中

’我‘和’我的‘ 根本不存在！

因此他們不再執著於這副身心

自此心不再痛苦

不再輪迴，也解脫於生、 老、 病、 死、 悲傷、 痛苦、 絕望

Ref. SN22.99

Like a Dog Tethered to a Post

Just as a dog tied to a post can only run in circles around it—no matter how much it struggles—so too do ordinary people, having never encountered noble beings or virtuous people, remain bound by ignorance. Uninstructed in the Dharma, they cling to these views:

"I am the body."

"I am feeling."

"I am memory."

"I am volition."

"I am consciousness."

Or:

"I possess the body."

"I possess feeling."

"I possess memory."

"I possess volition."

"I possess consciousness."

Or:

"The body is within me."

"Feeling is within me."

"Memory is within me."

"Volition is within me."

"Consciousness is within me."

Or even:

"I dwell inside the body."

"I dwell inside feeling."

"I dwell inside memory."

"I dwell inside volition."

"I dwell inside consciousness."

Thus, life after life, they circle endlessly around the aggregates of body, feeling, memory, volition, and consciousness—never breaking free from their grip. They remain trapped in birth, aging, sickness, death, sorrow, suffering, and despair. For them, liberation from suffering is impossible.

But the Noble Disciples who have heard the Dharma know clearly:

"I am not the body, feeling, memory, volition, or consciousness."

"The body, feeling, memory, volition, and consciousness are not mine."

"These aggregates do not exist within me."

"I do not exist within them."

They see: "The concepts of 'I' and 'mine' are illusions!"

Thus, they cease clinging to this body and mind.

Their hearts are freed from suffering.

No longer bound to the cycle of rebirth, they transcend birth, aging, sickness, death, sorrow, pain, and despair.

(Reference: SN 22.99)

‘俾面大會’真的讓人聞之卻步

給來給去，其實互相在送痛苦給大家

這個自我啊，是很沉重的負擔。

別人給面子我們，我們欣喜若狂的話，其實是在加重自己的壓力

我們越來越抓緊某些我們自豪的東西為‘我的’ ，就越來越緊張和痛苦

有些人雖然不是佛教徒，但也很怕給人奉承---‘哇，很厲害啊’

這些是有慧根和功德的人，了知到其實這樣不是真正導向快樂的道路，寧願避開這些

別人給面子我們，難道是真心的嗎？ 

唉，很多時都是虛情假意；或者想我們下次反過來給面子他們

這是很愚昧的一件事.......

"Face-Giving Ceremonies" Are Truly Dreadful

All this mutual flattery is really just an exchange of suffering.

The ego is a heavy burden to bear.

When we delight in others "giving us face," we only add to our own pressure.

The tighter we cling to things we proud of as  ours, the more tension and misery we create.

Some people, though not Buddhists, instinctively recoil from others flattery—"Wow, you're amazing!"

These are wise souls with merits and wisdom. They sense this isn't the path to true happiness and choose to step away.

When others "give us face"—is it ever genuine?

Let's be honest: usually it's hollow courtesy... or an investment for reciprocation later.

What a foolish game we play.

阿儀是我們的小Baby?

傻啦！

所有東西都由原因和條件組合而生，都由原因和條件的崩解而滅

我們根本無法掌控

沒有東西是我們的

雖然阿儀是Baby ,但不是我們的.....😂

如果不想痛苦，就不要那麼自私

如果不想那麼自私，就不要那麼蠢

如果我們的心有智慧，就會見到‘’自我‘’根本不存在

當這樣看到後，根本自私不起

當自私不起時，也痛苦不起

If we don't want suffering, stop being so selfish. 

If we don't want to be selfish, stop being so foolish. 

If our minds were truly wise, we would see that the "self" doesn’t even exist. 

Once this is seen, selfishness simply can’t arise. 

And where there’s no selfishness, suffering cannot arise no matter what

我們不要有貪嗔 tree

什麼是 tree? Tree 不懂善惡，分不清好壞

無常的當成是常

無我當成有我、我的

苦的當成是樂的

這就是 tree

當人死了，身體就變成了植物的肥料

身體何時是真正屬於我們的？

我們只是暫借身體來用而已....

When a person dies,

the body becomes fertilizer for plants.

When was this body ever truly ours?

We merely borrowed it for temporary use...

如果想顛覆一個國家，是非常容易的事情

只需要滲透他最大影響力的傳媒，或者自立一間能夠觸及整個國家的傳媒就能成事

就如佛陀所說，這個世界愚昧的人佔了大多數（SN56.63）

為什麼愚昧？因為貪嗔癡而愚昧！

我們智商測試測到了的那個分數是假的。因為實際上我們智商高不高是看我們貪嗔癡的水平。

當我們起情緒時，我們是完全沒有理智的！ 被煩惱佔據的心是看不清自己和他人的利益的（AN1.45）

我們看到一則資訊，生起貪--這是愚昧

我們看到一則資訊，生氣--這也是愚昧

但我們被煩惱所籠罩的時間，卻佔了幾乎所有時間。隆波帕默也說：‘迷失者充滿了整個世界 ’（2020.7.6) 

也說：‘不修行的人，一天只迷失唯一的一次，從醒來到睡著一直迷失。 ’

所以想控制整個城市，乃至於整個國家的人，易於反掌，因為所有人都是傻人。

散播仇恨可以成事，挑起貪欲和傲慢也可以成事：以人權來包裝，以平等來包裝，以自由來包裝，以正義來包裝

透過傳媒來天天傳播挑起煩惱的思想即可成事

當整個地方的貪嗔癡被挑起，就可以控制和顛覆整個地方。所有人都成為了我們的兵

但一旦我們培育正念去限制自己的貪、 嗔、 癡，保持內心的純潔；那將沒人可以操控我們了

我們以佛法來作為嚮導，不讓貪、 嗔、 癡和恐懼影響我們的判斷。如此我們將能知道自己的利益，也知道他人的利益（AN1.46）

我們知道什麼才是善的，什麼是不善的；不被任何人所愚弄～

If we want to overturn a country, it is very easy.

We just need to infiltrate its most influential media or establish a media that can reach the entire nation to succeed.

As the Buddha said, the majority of people in this world are ignorant (SN56.63).
Why are they ignorant? Because of greed, hatred, and delusion!
The IQ score we get from tests is false. In reality, whether our IQ is high or not depends on the level of our greed, hatred, and delusion.

When we experience emotions, we are completely irrational! A heart occupied by defilements cannot see its own and others' interests (AN1.45).

When we see information and feel greed—we are foolish.
When we see information and feel anger—we are also foolish.

But the time we are consumed by defilements occupies almost all our time. Luang Por Pramote also said: "The lost ones fill the entire world" (2020.7.6).

He also said: "A person who does not practice is lost the whole day, from waking up to sleeping."

Thus, wanting to control an entire city or even a whole country is easy, because everyone is foolish.

Spreading hatred can achieve results; inciting greed and arrogance can also succeed: packaged as human rights, equality, freedom, and justice.

By using media to daily spread thoughts that provoke defilements, one can achieve control.

When greed, hatred, and delusion are stirred up in a place, one can control and overturn the entire area. Everyone becomes our pawn.

But once we cultivate mindfulness to limit our greed, hatred, and delusion, and maintain the purity of our hearts, no one can control us.

We use the Dharma as our guide, not allowing greed, hatred, delusion, or fear to influence our judgment.

In this way, we will know our own interests and understand others' interests (AN1.46).

We will know what is wholesome and what is not; we will not be fooled by anyone.

如果我們追一位大師父來求財、 求什麼什麼；他們只會認為我們是傻豬

隆波甘哈曾說：‘如果一個人跟隨愚癡，他就會只來問我有關財富和繁榮的事。’

我們求的東西，其實是大師父們已經捨棄的東西。

為什麼會捨棄？因為看見它們的過患：無常、 受轉變所壓迫、 無法掌控、空虛 ；只要執著它們必然會讓自己白白受苦

要不然為什麼要來出家？

大師父從佛法中體驗到安全且永久的最高快樂。

就像已經獲得黃金了，怎會再向人推薦牛糞？

一位阿羅漢的專長是知道怎樣讓心不苦，怎樣讓心快樂

而不是怎樣變些錢出來給我們，變些名譽、 財富、 地位給我們

更不用說治病了，因為連佛陀也會生病

就算給我們賺到錢，有名有利，今次的病治好了；過了不久又沒錢了，又失去名利了，又生病了；然後？再來找大師父了

所以通常我們求一位阿羅漢或大師父，他們會叫我們不要再想發達了，來出家吧！黃金比牛糞更加吸引.....

If we pursue a great master to seek wealth or other desires, they will only think of us as foolish.

Luang Por Ganha once said: "If a person follows ignorance, they will only come to ask me about wealth and prosperity."

What we seek are things that the masters have already discarded.

Why did they discard them? Because they see the drawbacks: impermanence, being oppressed by change, uncontrollability, and emptiness. Clinging to them will inevitably lead to unnecessary suffering.

Otherwise, why would one ordain?

The masters experience the safe, ultimate lasting happiness from the Dharma.

It’s like having already obtained gold; why would one recommend cow dung?

An Arahant's expertise is knowing how to keep the heart free from suffering and how to bring joy to the heart,

not how to produce some money, fame, wealth, or status for us,

let alone healing, since even the Buddha could fall ill.

Even if we earn money, gain fame, and recover from this illness, soon we might have no money again, lose our reputation, and fall sick again. Then what? We go back to seek the master again.

So usually, when we seek an Arahant or a great master, they will tell us to stop thinking about getting rich and to ordain! Gold is far more attractive than cow dung...

為什麼會痛苦？

因為自私！

我們想要太多東西，也把太多的東西當作是‘我的’了。

單單只是這樣想，已經很大壓力了

更不用說當事不如意的時候

為什麼會自私？ 僅僅只是因為無知

無知於什麼？以為有一個‘我’存在

當有‘我’在，就有‘我的’ 

事實上有什麼東西是我們的？ 所有東西都無法掌控，僅僅只是條件組合的事物而已！

‘我’根本就不存在。 無論是身體裡的物質元素、 感受、 記憶、 意志、 覺知

全部都生了就滅，根本毫無實質

沒有人說到這些東西的，除了佛陀和跟他學習過的人以外.....

Why do we suffer?
Because of selfishness!
We want too many things and consider too many things as "mine."
Just thinking this way already creates a lot of pressure, not to mention when things don’t go as we wish.

Why are we selfish? Simply because of ignorance.
Ignorance of what? The belief that there is an "I" that exists.
When there is an "I," there is a "mine."

In reality, what truly belongs to us? Everything is just a combination of conditions that we can't control at will!

The "I" doesn't really exist. Whether it's the material elements in our body, feelings, memories, will, or consciousnesses—all arise and perish, lacking any essence.

No one talks about these things, except for the Buddha and those who have learned from him...

我們的愚蠢比地心吸力更加厲害

地心吸力只是束縛大地萬物，和外太空接近自己的東西

把它們吸來自己這裡

但我們的愚蠢誤以為有一個自我存在。

當誤認為自我存在， 就想把宇宙一切都納為“我的”

我們不僅想統治地球， 也想統治月亮

我們連火星也想統治，納入自己的範圍內

這等於把全宇宙的壓力都壓到心中…

Our stupidity is more powerful than gravity.

Gravity only binds earthly beings and pulls things near it close to itself from outer space. 

But our stupidity mistakenly believes in the existence of a self. 

When we think that there is a self, we want to claim everything in the universe as 'mine.' 

We not only wish to dominate the Earth, but also the Moon. 

We even want to govern Mars, bringing it into our domain. 

This is akin to compressing all the pressures of the universe into our hearts...

如果別人罵我們做“雞”，我們生氣難受， 我們就是雞

如果別人罵我們做“鴨”，我們生氣難受， 我們就是鴨

如果別人罵我們弱智，我們生氣難受， 我們就是弱智

因為我們把“雞”、“鴨”、“弱智”當成是“我的”

當我們認為是“我的”的時候， 就是了

誰人幫到我們？

If someone calls us a "chicken" and we get angry or upset, then we are a chicken. 

If someone calls us a "duck" and we get angry or upset, then we are a duck. 

If someone calls us "stupid" and we get angry or upset, then we are stupid. 

Because we take "chicken," "duck," and "stupid" as being *ours*. 

The moment we believe it’s *ours*, it becomes true. 

Who can help us then? 

We often hear about Buddhist teachers teaching about  'controlling the mind'; is this true?

In a course sense, we can use the word "control", 

but in reality , the mind is not controlled by anyone, it is uncontrollable ! 

If the mind can be controlled , we can simply order the mind to realize nibanna immediately

The act of 'controlling' , or we call refraining the mind from Unwholesomeness , is simply conditioned . 

Our current actions are conditioned by past conditions + present conditions. We can not choose at all! 

this choosing is the aggregate of mental formations. The buddha says this mental formation is not us, it is not ours, it is not our selves.(MN62)

It is not ours, because we cannot Command it to always think like this  or that.

If we can Command it , have absolute power , then it is ours.（MN35)

Sometimes , our thoughts are out of control , we know that thinking like that is not good , but we still think about it. 

There is choosing, but this choosing is not ours, it is conditioned!

For example , if you want to rebutt and comment below , you think you choose to comment here, but you are not. 

You are "forced" to comment here. 

Because you have a series of past conditions , like karma , previous views, belief, character etc. 

When you come across this piece of information , you bound to react this way.

Anyone who has the exactly same conditions of you, will also react this way. So you cannot choose.

But placing the mind onto the Noble Eightfold Path is the way to liberation. 

Later , if you walk on the path , it is not 'you' doing, you are brainwashed to do it. It is not you choosing

我們常常聽到佛教師父談論「控制心」，這是真的嗎？

從粗糙的意義上來說，我們可以使用「控制」這個詞，但實際上，心並不受任何人控制，它是不可控制的！

如果心可以被控制，我們可以簡單地命令心立即體證涅槃，能嗎？

「控制」的行為，或者我們稱之為約束心遠離於不善，實際上只是條件組合的現象而已。

我們當前的行為是由過去的條件加上現在的條件所組合而成的。我們根本無法選擇！

這種選擇是行蘊（意志）。

佛陀說行蘊不是我們，它不是我們的，不是我們的自我。（MN62）

它不是我們的---因為我們無法命令它總是這樣或那樣地思考。
如果我們能夠命令它，擁有絕對的權力，那麼它就是我們的。（MN35）

有時，我們的思想會不受控，明知這樣思考不好，但仍然會這樣想。

確實有選擇，但這個選擇不是我們的，它是受條件影響的！

例如，如果您想反駁並在下面留言，您認為是您在選擇在這裡留言，但其實並不是。

您是「被迫」在這裡留言的！

因為您有一系列過去的條件，如業力、先前的觀念、信仰、性格等等。
當你遇到這則資訊時，你注定會這樣反應。

任何擁有與您完全相同條件的人也會這樣反應。所以您無法選擇任何東西

但將心置於八聖道上是通向解脫的道路。

之後，如果您走上這條道路，並不是「您」在做，而是您被洗腦去做。這不是‘您’在選擇。

無聞凡夫視一切為雷神之鎚，

覺得一切都非常實在，是‘我的’ 、是永恆的

一旦自己的身體、名譽、 地位、 權力、 財富、 親戚朋友這些產生變異

就等於別人用雷神之鎚打去他們的頭那樣

打到他們頭破血流

痛不欲生

佛陀的聖弟子視一切為棉花糖

知道一切都是空虛的，不是我的，不是永恆的

一旦自己的身體、名譽、 地位、 權力、 財富、 親戚朋友這些產生變異

就等於別人用棉花糖來打去他們的頭那樣

他們笑呵呵：就這樣而已？😂 

unlearned ordinary people see everything as if it were a thunderbolt,
believing that everything is very real, is "mine," and is eternal. 

Once their body, reputation, status, power, wealth, and friends or relatives undergo change,
it is like someone striking their head with a thunderbolt,
causing them to bleed and suffer immensely.

The holy disciples of the Buddha see everything as cotton candy,
understanding that everything is empty, not theirs, and not eternal.
Once their body, reputation, status, power, wealth, and friends or relatives undergo change,
it is like someone striking their head with cotton candy,
and they laugh: "Is that all?" 😂

人生就好像魷魚游戲那樣

看起來很過癮

但入去玩就不過癮

入去玩就是誤以為有一個’自我‘存在

很大壓力，非常痛苦

在戲院裡吃著花生等看戲，

就是清楚地了知沒有一個’自我‘存在

都頗過癮～每一刻都是神展開...

演員們辛苦了

但觀眾一點也不辛苦....

Life is just like the "Squid Game."

It is thrilling to watch it in cinema, 

but playing it ourselves is not enjoyable.

Entering the game means dulesionally perceiving the existence of a "self," which brings immense pressure and suffering.

Sitting in the theater, eating peanuts while watching, means a clear realization that there is no "self" existing.

It can be quite enjoyable—every moment unfolds divinely...

The actors work hard, 

but the audience feels no hardship at all.

在大自然界，物種為求保護自己，都有保護色

讓自己和大自然融為一體

也讓捕食者看不見自己

同樣地，我們為求保護自己

也應讓自己和大自然融為一體

身心並不是‘我’或‘我的’ 

它們只是大自然的元素

假如我們能夠去除愚癡

讓元素只是元素，不讓它們成為‘我’或‘我的’

那就能讓作為捕食者的痛苦看不見我們

我們也安全了

In nature, species have camouflage to safeguard themselves, 

blending in with their environment 

and making themselves invisible to predators.

Similarly, to protect ourselves, 

we should also blend in with nature. 

The body and mind are not ‘me’ or ‘mine’;

 they are merely elements of nature.

If we can remove ignorance,

 and allow the elements to simply be elements, 

without letting them become ‘me’ or ‘mine,’ 

then we can make the predictor, suffering, unable to find us

then we are safe

見過有一位網紅去訪問一位臨終病人，

問他覺得死後會怎樣

病人便回答，他認為死後將會灰飛煙滅

噢～真的不幸啊～

那位網紅不幸，那位病人也不幸

因為散播了邪見，造下了很大的惡業

佛陀曾說，他不見除了邪見之外,還有一法這麼應該被大大地呵責(AN1.310)

之所以是很重的業，是因為一旦一個人否認了有下一世 ，他就會認為：

既然無論做了多大的好事，都沒有下一生去報

做了很大的壞事，也沒有下一生佢報

那麼就不用怕因果啦！

他就會無視道德與倫理，肆無忌憚地過活

造下許多惡業

自己有這樣的邪見，也散播這樣的邪見

為自己和他人帶來很大的痛苦

因此是很大的惡業

除此之外，佛陀還提到其他作為大陷阱的邪見

包括否認布施的價值與果報

沒有因果報應

否認父母的恩德

沒有過去世，沒有未來世

沒有化生有情，例如鬼、 地獄眾生、 天神

沒有正道的修行人以證智宣說有過去未來世（MN41）

一旦散播邪見，那個業將會沉重得不能被承受

There was once an influencer interview a terminally ill patient, 

asking him what he thinks will happen after death. 

The patient replied that he believes he will simply cease to exist. 

Oh, how unfortunate!

Both the influencer and the patient are unfortunate because they spread wrong views,

creating great bad karma. 

The Buddha once said that he saw nothing that should be condemned as much as wrong views (AN 1.310).

The reason this is such heavy karma is that,

 once a person denies the existence of a next life, 

he will think: since no matter how many good deeds he does, there is no next life to repay them, 

and even if I commits great wrongs, there is no next life for those to be repaid. 

Therefore, he won't fear kamma! 

He will ignore morality and ethics, living without restraint and creating much bad karma.

Having such wrong views and spreading them brings great suffering to oneself and others, thus it is very serious karma.

In addition, the Buddha mentioned other wrong views that act as major traps, including:

denying the value and rewards of giving, 

the absence of kamma, 

denying the kindness of parents, 

the non-existence of past and future lives, 

the non-existence of spontaneously born beings such as ghosts, hell beings, and deities,

and the absence of practitioners on the right path who realize and proclaim the existence of past and future lives (MN 41).

Once wrong views are spread, the resulting karma will be unbearably heavy.

沒有學習過佛法的人，怎樣想都會想歪

例如問

1. 我的過去世存在嗎？ 

2. 我的過去世不存在嗎？

3. 我的過去世是什麼呢？ 

4.我的過去世是怎樣的呢？

5. 我的過去世曾經是什麼，後來又變成什麼？

一這樣疑惑，只會得出邪見作為結論： 

‘我’存在、 有一個像人般的靈魂永遠存在、 現在的我是無因無緣地出現的、是造物主創造我出來的

如果問關於未來：

1.我未來世存在嗎？

2.我未來世不存在嗎？

3.我未來世會是什麼呢？

4.我未來世是怎樣的呢？

5. 我未來世會是什麼，之後又會變成什麼呢？

一這樣疑惑，只會得出邪見作為結論： 

‘我’存在、 有一個像人般的靈魂永遠存在、 ‘我’不存在，所以死後灰飛煙滅

如果問關於此生：

1.我存在嗎？ 

2.我不存在嗎？

3.我是什麼？

4.我是怎樣的呢？

5.這眾生從何而來，將往何去？

一這樣疑惑，只會得出邪見作為結論： 

‘我’存在、 有一個像人般的靈魂永遠存在、 現在的我是無因無緣地出現的、 ‘我’不存在，所以死後灰飛煙滅 （Ref. MN2)

實際上，‘我’並不存在，僅僅只是原因和條件的組合物而已。

因為無知，以為有一個‘自我’存在，所以心不斷掙扎和想要、造作出不同的行為

這些行為構成了一種推動力，去帶來未來世新的身心組合體

不斷重複這個過程

一旦聰明了，知道‘自我’並不存在，心就會永久停止掙扎和想要

從此做只是做，但不會構成未來世新的身心組合體

沒有什麼被毀滅，只是這個過程被中止了

一個沒有聽聞過佛法的凡夫，越想只會越糟,越來越多煩惱和痛苦

一旦聽聞佛法就能停止他們一直想不通的東西

Without having learned about Buddhism, one is bound to misunderstand things.

For example, if one asks:

1. Does my past life exist?

2. Does my past life not exist?

3. What was my past life?

4. What was my past life like?

5. What was my past life, and what did it later become?

Such doubts will only lead to wrong conclusions:
‘I’ exist; there is a soul like a person that exists forever; the current 'me' appears without cause or condition; I was created by a creator.

If one asks about the future:

1. Will my future life exist?

2. Will my future life not exist?

3. What will my future life be?

4. What will my future life be like?

5. What will my future life be, and what will it later become?

Such doubts will only lead to wrong conclusions:
‘I’ exist; there is a soul like a person that exists forever; ‘I’ do not exist, so after death, I will vanish.

If one asks about this life:

1. Do I exist?

2. Do I not exist?

3. What am I?

4. What am I like?

5. Where does this being come from, and where will it go?

Such doubts will only lead to wrong conclusions:
‘I’ exist; there is a soul like a person that exists forever; the current 'me' appears without cause or condition; ‘I’ do not exist, so after death, I will vanish. (Ref. MN2)

In reality, ‘I’ does not exist; it is merely a combination of causes and conditions. 

Due to ignorance, the mind believes in the existence of a ‘self,’ leading the mind to constantly struggle and crave, resulting in various actions. 

These actions create a momentum that brings about new combinations of body and mind in future lives

repeating this process endlessly.

Once one becomes wise and realizes that ‘self’ does not exist, 

the mind will permanently stop struggling and craving. 

From then on, one simply acts, but it will not lead to new combinations of body and mind in future lives.

Nothing is destroyed or vanishes; 

it is merely this continuous process that is halted.

An ordinary person who has never heard of the Dharma will only worsen the situation the more they think, leading to more defilements and suffering. 

Once they hear the Dharma, they can stop the confusion they have been experiencing.

還有誰以為有一個‘自我’ 存在？

我們只是機械人來而已

我們所有的行為、 語言、 思想都僅僅是條件組合的產物而已；我們根本無法掌控

開發人員有特定的程式嵌入機械人那裡；然後當遇到特定的情形時，他就會說特定的話、 有特定的行為。

同樣地，雖然沒有造物主安裝程式給我們；但我們的身心都依循著特定的規律而運作

每個人心路過程的規律都一樣

當所有條件也一樣，所有人都會這樣反應、 這樣想、 這樣說、 這樣行動

根本就是機械人

但機械人比我們還聰明，因為他不覺得‘自我’存在，所以不會痛苦

但我們覺得‘自我’存在，所以我們會痛苦

Who still thinks there is a "self" that exists?
We are merely robots

All our actions, words, and thoughts are just products of conditional combinations; we cannot control them at all.

Developers have specific programs embedded in robots; when faced with certain situations, they will say specific things and exhibit specific behaviors.

Similarly, although there is no creator who installs programs for us, our bodies and minds operate according to specific rules.
The operation processes in everyone's mind are the same.

When all conditions are the same, everyone will react, think, speak, and act in the same way.
We are essentially like robots.

But robots are smarter than us,  they do not perceive a "self," so they do not suffer.

But we think that there is a 'self' , so we suffer

我們痛苦，不是別人的錯，僅僅是自己的錯

錯什麼？

錯在認為有一個「自我」存在

所謂的‘我們’ ，只是地元素 、 水元素、 火元素、 風元素、 空元素、 識元素所組合而成

元素只是元素，元素不是「我」

當沒有「自我」;沒有人、 沒有事、 沒有物能夠讓我們痛苦的

一旦我們不再錯，我們就不再痛苦了

Our suffering is not the fault of others; it is solely our own fault.

What is the fault?

The fault lies in believing that there is a "self" that exists. The so-called 'me' is merely a combination of earth, water, fire, wind, space, and consciousness elements.

Elements are just elements; they are not "I." 

When there is no "self," there are no people, no events, and no things that can make us suffer.

Once we no longer err in this way, we will no longer suffer.

法國哲學家笛卡兒提出：「我思故我在」

唉！真是誤導人啊！

事實上，

有思考，但沒有思考的人

有思考，但沒有‘我’在

怎會是「我」在思考呢？ 我們每一個思想都僅僅是條件組合的事物

例如我們接收到某一類資訊，遇到這一系列的外在環境，就會生起這樣的思想

整個過程何來牽涉自我呢？

身體只是由種種元素組合而成

感受自行生滅

記憶自行遺忘

心識不自控地覺知不同的目標

根本就沒有一個「我」在

只是大自然相續的過程而已

The French philosopher Descartes proposed: "I think, therefore I am."

Ah! What a misleading notion!

In reality, there is thinking, but there is no thinker. 

There is thinking, but there is no 'I' present.

How can it be "I" who is thinking? 

Each of our thoughts is merely a combination of conditions. 

For example, when we receive a certain type of information before, and now we encounter a series of external conditions, then such thoughts arise. 

Where does a 'self' come into this process?

The body is simply composed of various elements. 

Feelings arise and perish on their own. 

Memories fade away on their own. 

The consciousnesses uncontrollably perceives different objects.

There is fundamentally no "I" present—just the continuous process of nature.

一般我們會說五逆罪，五逆罪。但其實佛陀在《寶經》中提到一共有六逆罪。

五逆罪是殺父，殺母，殺阿羅漢，破和合僧，出佛身血。第六個重罪，是定邪見。定邪見是指到臨死時還不肯放棄抱持邪見。佛陀說，他不見除了邪見之外,還有一法這麼應該被大呵責(AN1.310)，這是比起其他五逆罪更重的惡業。 任何人犯六逆罪，他們下一生必定會墮落到地獄之中，承受劇烈的痛苦。帕奧禪師引述巴利聖典說，定邪見的結果是，在地獄中受苦長達數劫。只要該業的業力尚未耗盡，就算到輪圍世界毀滅時，有情也不能從地獄中逃脫。那時，所有其他地獄有情都投生到人界或天界，在那裡培育起禪那而再生於梵天界；但那些由於執持一些嚴重的邪見而生於地獄的有情，仍將再生於苦界，那苦界存在於未被毀滅的其他輪圍世界之間的空隙中

邪見是非常嚴重的罪過，佛陀不見除了邪見以外還有其他一法使到不善法生長;善法不生長。（AN1.298）

當我們有邪見的時候，所有的邪法接踵而至。邪見會生起邪思維，再生起邪語，再生起邪業，再生起邪命，再生起邪精進，再生起邪念，再生起邪定，再生起邪智，再生起邪解脫。（AN10.105）

佛陀在MN41中解釋，邪見是指沒有布施，供養，善惡業的果報。

試想想，假如布施行善沒有善果報；人們還會行善嗎？

假如邪惡的念頭，邪惡的說話，邪惡的行為沒有後果，人們會避免作惡嗎？

假如抱持這樣的邪見，我們想什麼，說什麼，做什麼，都不會是正確的，我們的努力只會偏向於罪惡，我們的未來只會導向墮落。

佛陀說，邪見還指沒有這個世間沒有其他世間，即沒有過去世，沒有未來世。

假如沒有過去世的話，那麼我們今生的幸福與不幸，全都是沒有來由的了。假如沒有未來世的話，我們今生做什麼都行了，因為死後根本沒有後果。這樣的想法即是否定因果，保持這樣想法的人還會行善，避免作惡嗎？您說是否一件很值得被呵斥的事？

佛陀說，邪見還指，沒有母親，沒有父親。這即是否定父母的恩德。父母生我們下來，養育我們，給我們食物，住處，衣服；在病時照顧我們。在我們被人欺負的時候安慰我們，保護我們。在我們得到成就時為我們高興。在我們失意時悲憫我們。他們總是希望我們快樂。假如我們否認父母的恩德，那將會怎樣？沒有人會孝順父母了，他們會傷害父母，對父母不敬；嚴重者甚至會殺害父母。這些是非常重的惡業，始於邪見。

佛陀說，邪見也包括否認化生眾生的存在。化生眾生即是包括鬼，地獄的眾生，天神等等。假如否定這些，就等於否定了有鬼道，有地獄，有天堂的存在。那即表示，無論你做多少善事都好，不會有很大的果報，不會上天堂的，因為都不存在。 無論你多麼邪惡都好，不會有很大的果報的，不會下地獄的，因為都不存在。也不會做痛苦的餓鬼，因為都不存在。您說是否很嚴重的過失？

有些人會覺得相信有這些的存在是迷信，但其實不是。因為這個世界是具有一些有神通的人士，他們真的親身見到，而後去宣說有過去未來世的。 佛陀說，否定有這種人的話，都是邪見。 他們培育了很深的定力，從而看見了自己許多個過去世。也以定力看見了別人許多個過去未來世。他們以親身體驗的智慧而知道，不是靠信仰的。假如有人不相信有這種人，他們也不會相信他們背後的修行方法是可行的，也不會相信有因果，鬼神等等。因為他們會覺得這是迷信，不能被驗證。當他們不相信有這種人的時候，他們的道德觀也會很薄弱。所以這也是很嚴重的過失。

佛陀說,邪見者出現於世,將會為人類和天神帶來損害和苦。他使到衆人從正法出離、在非正法上確立(AN1.308-309)。他為這個世界帶來許多的罪業，不僅自己下墮，也引人下墮。所以您說，這是否真正值得呵斥的事？

一般人假如知道對方不聽自己的話，就會絕情地說：‘哼！我就讓你自生自滅啦！’

其實不用我們停止關心，他本身就是自生自滅的😂

我們自己本身也是自生自滅的😂 

我們無法控制他們的身體、 感受、 記憶、 意志、 覺知不要生滅

也無法控制我們自己的身體、 感受、 記憶、 意志、 覺知不要生滅

沒人能夠控制任何東西

所以不要傻了，我們根本不能控制任何人

他們是自生自滅的

我們只能製造一些條件來嘗試引導他們，但永遠也不能控制他們

When a chinese realizes that someone isn’t listening to them, they might coldly say, “Hmph! I’ll just let you arise and fall yourself!”

In reality, we don't need to stop caring; they are already arising and falling themselves. 😂
We ourselves are also arising and falling ourselves. 😂

We cannot control their bodies, feelings, memories, will, or awareness them not to  arise and fall.
We also cannot control our own bodies, feelings, memories, will, or awareness not to  arise and fall
No one can control anything.

So don’t be foolish; we truly cannot control anyone.
They arise and fall themselves

We can only create conditions to try to guide them, but we can never control them.

《去除邪見死後生善道或證涅槃》

如果我們可以去除‘五蘊是我’的邪見的話，發生意外而死亡時，心就會投生到善道，天界或證入涅槃；因為他事先已做好準備。

因為他沒有執著五蘊是‘我’或‘我的’，當心識離開身體，不會執著五蘊是‘我’或‘我的’，心就會直接證入涅槃。

如果我們沒有事先修開，意外死時是來不及的。

當呼吸不再進來，這個四界就會分解，心就會離開這個身體，心就會立刻了解到‘五蘊不是我’‘、 ‘我不是五蘊’、 ‘五蘊之中沒有我’、 ‘五蘊在我之中’，心就會去到天界或者證入涅槃。

所以我們要在死之前訓練這個正見

....

如果當下立即死的話，我們有正見，亦都可以去到天界或者證入涅槃。

但是如果我們有邪見，認為‘五蘊是我’‘、 ‘我是五蘊’，那麼死後我們依然會一直守護著這個五蘊

....

如果我們知道五蘊不是‘我’的話，一斷氣就能夠放下五蘊。

如果連自己的五蘊也知道不是‘我’，我們兒女的五蘊是我的嗎？妻子的五蘊是我的嗎？ 當明白五蘊不是我的話，所有東西都會放下。所以還會擔心他們嗎？ 他們沒有，我們也沒有

---Luang ta siri 

"Removing Wrong Views to Rebirth in a Good Realm or Attain Nibanna"

If we can eliminate the wrong view of "the five aggregates are me," then when unexpected death occurs, the mind will be reborn in a good realm, the heavenly realm, or attain nibanna; this is because one has prepared in advance.

Since there is no attachment to the five aggregates as "me" or "mine," when the consciousness leaves the body, it will not cling to the five aggregates, allowing the mind to directly realize nibanna.

If we have not cultivated this understanding beforehand, when death comes unexpectedly, it will be too late. When the breath ceases, the four elements will disintegrate, and the mind will leave the body, immediately recognizing that "the five aggregates are not me," "I am not the five aggregates," "there is no 'me' in the five aggregates," and "the five aggregates are not within me." The mind will then go to the heavenly realm or attain nibanna.

Therefore, we must train in this right view before death. If death occurs suddenly and we have right view, we can also reach the heavenly realm or attain nibanna. However, if we have wrong views, believing "the five aggregates are me" or "I am the five aggregates," then after death, we will continue to cling to these five aggregates.

If we understand that the five aggregates are not "me," we can let go of the five aggregates the moment we take our last breath. If we know that even our own five aggregates are not "me," then are our children's five aggregates ours? Are our wife's five aggregates ours? When we realize that the five aggregates are not ours, everything can be let go. So will we still worry about them? They are nothing, and  we are nothing too.

--- Luang Ta Siri

就如當貪食蛇越吃越多蘋果，

他就會越來越長

他以為自己不斷在增長進步

誰不知當長到一定程度時

它就會自己撞死自己

死在自己手下

同樣地，當我們年歲漸長

我們就可能獲得越來越多的名譽、地位、權力、財富、親人、朋友等等

我們心裡執著它們為‘我的’ 、‘我的’

我們以為自己擁有得越來越多

誰不知當心中的負擔越來越多時

我們就自己撞死自己：憂鬱症、焦慮症、精神病.....

事實上並沒有什麼是我們的，它們根本無法被掌控，自己來自己去...

Just like when a greedy snake keeps eating more apples, 

it will grow longer and longer. 

It thinks it is constantly increasing and progressing, but little does it know that when it grows to a certain point, it will end up crashing into itself and die by its own hand.

Similarly, as we grow older, we may gain more and more reputation, status, power, wealth, family, friends, and so on. 

We become attached to them as 'mine' and 'mine.' 

We think we are accumulating more and more, 

but little do we realize that as the burdens in our hearts increase, we end up crashing into ourselves: depression, anxiety, mental illness...

In fact, nothing truly belongs to us; they cannot be controlled , they come and go on their own..."

大家有delulu 嗎？😗 

delulu 就是妄想！

就是認為無常的身心是常

認為非我的身心是我

認為不圓滿、 有缺陷的身心是圓滿、 沒缺陷的

大家是delulu 嗎？😗 

Is anyone delulu? 😗

Delulu means delusional!

It refers to believing that the impermanent body and mind as permanent,

thinking that the non-self body and mind as  self,

and believing that the incomplete and flawed body and mind are perfect and without defects.

Are you delulu? 😗

這個男人背著沉重的石頭踏上路途

他也不知道為什麼要背著那塊沒用的石頭

但他總覺得背負著一些東西感覺上會比人好

同樣地，我們也背負著這個沉重的‘自我’踏上人生路途

我們也不知道為什麼要背著那個為自己帶來傷害和痛苦的‘自我’

但總覺得背負著一些東西感覺上會比人好

This man carries a heavy stone on his journey.

He doesn’t even know why he bears that useless stone,

but he feels that carrying something makes him better than others.

Similarly, we carry this heavy "self" on our journey through life.

We also don’t know why we bear that "self," which brings us harm and pain,

but we feel that carrying something makes us better than others.

如果一個人擁有全世界

擁有一切財富，名譽，地位，權力，美女

但他擁有而不執著，不會認為它們是‘我的’，不會覺得自己比人好

他是具有深如海洋的智慧的人

因為他清楚地明白，它們全都是不斷變異，無法掌控，維持不了的

如果執著它們將會為自己帶來痛苦

如果執著它們將會被智者譴責

因而警覺謹慎地享用他們，不會沉迷，不會起貪婪和嗔恚 

If a person possesses the whole world,
having all wealth, fame, status, power, and beautiful ladies,
but he possesses them without attachment,
does not consider them as "mine," and does not feel superior to others,
he possesses wisdom as deep as the ocean.

Because he clearly understands that all these things are constantly changing, uncontrollable, and unsustainable.
If he becomes attached to them, it will bring him suffering.
If he becomes attached to them, he will be condemned by the wise.

Therefore, he enjoys them with vigilance and caution,
does not become obsessed, nor does he develop greed or anger.