正念 Mindfulness

If one wishes to be a responsible, true man of integrity,

they must maintain purity of heart.

Why? The Buddha said that right effort gives rise to right mindfulness (MN117).

Right effort means striving to eliminate unwholesomeness and defilements while cultivating goodness.

The fewer the defilements, the stronger and more conentrated mindfulness becomes.

In fact, it’s not just right mindfulness—ordinary mindfulness (sati) also becomes more concentrated.

What is mindfulness? It means remembering!

Right mindfulness specifically refers to remembering the Four Foundations of Mindfulness,

while mindfulness in general simply means remembering.

If our mindfulness is weak or unconentrated,

we forget many things.

If we can’t remember our responsibilities, where is the sense of responsibility?

Even if we do remember, greed, hatred, or delusion may make us forget the consequences of neglecting our duties—

leading us to shirk responsibility, which also shows a lack of responsibility.

So Ajahn Golf put it well:

When we lack mindfulness, we lack responsibility.

When our mindfulness is strong, we are responsible.

So, who among us here is a true man of integrity?

如果誰想要做一個有責任感的真漢子

就必須保持內心的純潔

為什麼？ 佛陀說，正精進能生起正念(MN117)

正精進就是努力去除不善與煩惱，努力提升善法

當煩惱越少， 正念就越密集。

其實不只是正念， 一般的念也會更密集。

念是什麼？ 記得的意思！

正念特指對四念住的記得， 念單純指記得。

如果我們念不強、不密集

很多東西都記不起來

當記不起要履行的責任， 何來責任感？

就算記得， 但因為貪嗔癡而忘了不履行責任的後果，於是不履行責任，這一樣沒有責任感

所以 Ajahn Golf  說得很好的。

當我們沒有正念， 就沒有責任感

當我們正念好， 就有責任感。

我們這裡誰是真漢子？

如果蛋想擊毀高牆，是不可能的

只會撞到自己頭破血流

同樣地，假如任何人想擊毀真正的修行人，也是不可能的

只會撞到自己頭破血流

真正的修行人具足正念

我們怎樣破壞他們的財富、名譽、地位、妻兒、親人、朋友

他們都會以正念守護自己的心，不會隨著外境波瀾起伏，始終平靜

這麼圓滿的正念，誰打他們就要無限倍奉還

如果是阿羅漢的話，Luang Pu Seng 說保證今生就能看到果報......

If an egg tries to smash a high wall, it’s impossible—

it will only crack its own shell and bleed.

Similarly, if anyone tries to destroy a true practitioner, it’s also impossible—

they will only hurt themselves in the process.

True practitioners are endowed with mindfulness.

No matter how we try to ruin their wealth, reputation, status, family, or friends,

they guard their minds with mindfulness, undisturbed by external circumstances, remaining ever calm.

With such perfect mindfulness, whoever harms them will face infinite karmic retribution.

If the target is an arahant, Luang Pu Seng said the karmic consequences will surely manifest in this very life...

Image credit: Sha蝦

一般人會罵別人‘沒有貴格’

原來來自相學術語：「頭尖額窄，無嚟貴格」

頭尖額窄的人是否就真的貧賤一輩子呢？ 不知道，一般的面相只是大數據分析學

但如果以佛教的角度，有沒有‘貴格’，是有方法看的

貴的意思就是地位崇高、 受人尊重

賤的意思就是地位低下、 不受尊重

為什麼一個人會受人尊重？ 因為他品德崇高，不會傷害自己、 不會傷害別人，不會傷害兩者

怎樣做到？就是有高強度的正念，不會讓煩惱控制自己的心，有清淨的內心。當有清淨的內心時，自然會有清淨的語言和行為。每個思想、 話語和行為都被正念守護。他們無私付出，具足德行，自然受到別人的尊敬。

極致是什麼？就是佛陀和阿羅漢。 他們都有圓滿的正念，圓滿的德行，完全無私。所以連天神也會尊敬他們

因此他們就真的具足‘貴格’了

相反地，假如一個人正念的水平低下，那表示他將會有許多煩惱和貪嗔癡。當被煩惱掌控內心，他將不知道自己的利益、 他人的利益、 兩者的利益（AN1.45） 傷害自他

也因為自我感強、 非常自私

所以引來別人的反感，不受別人的尊重

這就真是‘無嚟貴格’了

Ordinary people often criticize others as "lacking noble character" (無嚟貴格).

This phrase originates from physiognomy terminology: "A pointed head and narrow forehead signify no inherent nobility."

But does someone with a pointed head and narrow forehead truly remain lowly their whole life? Hard to say—conventional face-reading is just statistical analysis.

From a Buddhist perspective, however, whether one has "noble character" (貴格) can be discerned.

"Noble" (貴) means high status and being respected.

"Lowly" (賤) means low status and being disrespected.

Why is someone respected?

Because they uphold lofty virtues: they harm neither themselves nor others. 

How? Through strong mindfulness, which prevents defilements from controlling the mind, maintaining inner purity. With a pure heart, speech and actions naturally become pure. 

Every thought, word, and deed is guarded by mindfulness.

They sacrifice selflessly, embody virtue, and thus earn respect.

The ultimate example? The Buddha and arahants. They possess perfect mindfulness, perfect virtue, and complete selflessness, earning reverence even from deities. This is true "noble character."

Conversely, if someone has weak mindfulness, their mind is ruled by greed, hatred, and delusion. A defiled mind cannot discern its own or others' welfare (AN 1.45), leading to harm. Egoistic and selfish, they provoke aversion and disrespect from others—truly "lacking noble character."

管神易過管人？我們以為啦！

天界是智商高人士的聚集地

因為佛陀說行為、 語言、 思想行惡就是蠢人

行為、 語言、 思想良善就是聰明有智慧的人（MN129)

善人死後都上到天界那裡。所以在天界大部份天神都是極度聰明的人來的。

現在在人間的總統、 國家元首，我們不太可能再在天界的領導層那裡看到他們。

因為有許多都是笨笨的，他們既傷害自己，也傷害別人。

傷害自己就是讓自己不開心，即讓煩惱在心中滋長

傷害別人即以貪嗔癡來讓別人受苦

就如佛陀所說，一顆渾濁的心，是不可能知道自己和別人的利益的。（AN1.45)

這是智商不高的表現。

就算給他們那麼好運在臨終時生起善心，上到天界；難道一眾天神會服他們嗎？ 天民的智商和德行比他們還好，為什麼自己要以他們為領袖？

但如果一個人現在在人間擁有很強的正念，他就很大機會可以躋身天界的政府管理層。

就如Ajahn Suchart 所說：‘每個層次的修行都依賴於不同正念的強度。
布施（Dana）可能不需要太多。
持戒（Sila）可能需要比施捨更多的正念。
更高的戒律需要更多的正念。
你需要更多的正念來遵守五戒。
你需要更多的正念來遵守八戒。
你需要正念來打坐。
然後，如果你要探索智慧，你也需要正念。來讓心導向無常（anicca）、不淨（asubha）或無我（anatta）。’

一個正念強的人，也必然是有德行的人

一個正念強的人，也必然是聰明有智慧的人

因為當一個人正念越密集，他的貪嗔癡就會越少；他因而會越清醒、 越清明、 記憶力會越好（AN5.193） 、工作能力越好（AN5.23)、越聰明、越有智慧(AN5.51)

如果這樣的善人、智者上到天界，一眾天神也會服

比如說，為什麼帝釋天能夠成為帝釋天？

佛陀說，他為人時曾遵守七條戒：

1.他一整生都奉養父母；

3.他一整生都說柔軟語；

4.他一整生都不挑撥離間；

5.他一整生都以離吝嗇之心居家，自在地施予，張開手掌，樂於捨離，有求必應，樂於布施；

6.他一整生都說真話；

7.他一整生都不發怒，假設他生起憤怒，也會迅速調伏

所以帝釋天過去為人時已經是正念非常強、 非常聰明、 非常有德行的人了。

當上到天界，他的正念更加提升，佛陀說他可以在剎那間思維一千件事情，因此被稱為千眼沙格（Sahassakkho）  （DhpA.30)

當遇到聽完佛陀宣說《帝釋所問經》後，他就此證得初果；正念再提升

據Luang Por Lersi Lingdam 所說，帝釋天現在已經是三果聖者了。而三果聖者不再黏住感官的快感了，他們的心非常清淨。

所以帝釋天在三十三天根本沒得輸。

他在德行和智慧都冠絕整個三十三天，天神們都不得不服

Is it easier to manage deities than to manage huma? No no no~

The Heavenly Realm is a gathering place for highly intelligent individuals. The Buddha said that those who commit unwholesome actions, speak ill, or think negatively are foolish.

In contrast, those who act, speak, and think well are wise (MN129).

Thus, good people ascend to the Heavenly Realm after death, meaning that most deities there are extremely intelligent.

Currently, the presidents and heads of state we see on Earth will not be found among the leaders in the Heavenly Realm. Many of them are foolish, harming both themselves and others.

Harming oneself means letting himself unhappy, allowing defilements to grow in his mind.

Harming others means causing suffering to them through greed, hatred, and ignorance.

As the Buddha said, a muddled heart cannot discern its own interests or those of others (AN1.45). This is a sign of low intelligence.

Even if they are fortunate enough to have  good intentions arisen at the end of their lives and ascend to the Heavenly Realm, will the deities respect them?

The intelligence and virtue of the heavenly beings surpass theirs; why would they accept them as leaders?

However, if a person possesses strong mindfulness now, he then has a great chance of joining the government in the Heavenly Realm.

As Ajahn Suchart said: "Every level of  practice relies on the intensity of mindfulness

Dana  (giving) maybe not as much

Sila (precepts) maybe need more mindfulness than Dana

The higher precepts need more mindfulness

You need more mindfulness to keep the five precepts

You need more mindfulness to keep the eight precepts

You need mindfulness to meditate

Then if you investigate for wisdom, you also need mindfulness. You need mindfulness to direct your mind :Asubha, anicca, or anatta."

A person with strong mindfulness must   be virtuous

A person with strong mindfulness must also be wise.

As one's mindfulness becomes denser, their greed, hatred, and ignorance diminish.

They become more alert, clearer-minded, with better memory (AN5.193), with high work capability (AN5.23), and greater wisdom (AN5.51).

If such good and wise individuals ascend to the Heavenly Realm, the deities will respect them.

For example, why could Indra become Indra? The Buddha said that in his past life, he observed seven precepts:

• He supported his parents throughout his life.

• He spoke gentle words all his life.

• He did not sow discord.

• He lived with a generous heart, freely giving, opening his hand, willingly letting go, and responding to requests joyfully.

• He spoke the truth all his life.

• He did not get angry; if anger arose, he quickly subdued it.

Thus, Indra was already a person with strong mindfulness, great intelligence, and virtuous conduct before.

Upon ascending to the Heavenly Realm, his mindfulness further increased. The Buddha said he could think of a thousand things in an instant, hence he is called Sahassakkho (the Thousand-Eyed One) (DhpA.30).

After listening to the Buddha's teachings in the "Questions of Indra," he attained the first stage of enlightenment, further enhancing his mindfulness.

According to Luang Por Lersi Lingdam, Indra is now a non-returner.

Non-returners no longer cling to sensory pleasures; their hearts are very pure.

Thus, Indra has no competition in the thirty-three heavens.

In virtue and wisdom, he surpasses all, all of  the deities must respect him.

<Mindfulness support different levels of Dhamma>

Ajahn Suchart: Every level of mindfulness practice relies on the intensity of mindfulness

Dana  (giving) maybe not as much

Sila (precepts) maybe need more mindfulness than Dana

The higher precepts need more mindfulness

You need more mindfulness to keep the five precepts

You need more mindfulness to keep the eight precepts

You need mindfulness to meditate

Then if you investigate for wisdom, you also need mindfulness. You need mindfulness to direct your mind :Asubha, anicca, or anatta.

Devotee: that requires higher and higher of mindfulness huh

Ajahn Suchart: because if you do not have enough mindfulness, your mind will be hijacked by defilements

《正念支持不同層次的法》

阿姜蘇查特：每個層次的修行都依賴於不同正念的強度。
施捨（Dana）可能不需要太多。
持戒（Sila）可能需要比施捨更多的正念。
更高的戒律需要更多的正念。
你需要更多的正念來遵守五戒。
你需要更多的正念來遵守八戒。
你需要正念來打坐。
然後，如果你要探索智慧，你也需要正念。來讓心導向無常（anicca）、不淨（asubha）或無我（anatta）。

信徒：那需要越來越高的正念？
阿姜蘇查特：因為如果你沒有足夠的正念，你的心會被煩惱劫持。

《正念如同警察》

永遠不要放棄你的正念。這是對抗煩惱最有用的工具。

沒有正念就像沒有警察。

一旦沒有警察，小偷就能出來搶劫商店，給社區帶來各種麻煩。但如果有警察，小偷就不會出來，會感到害怕。

因此，正念就像心靈的警察，而煩惱則像心靈的小偷。如果你想讓你的心靈平靜安全，你必須始終保持正念，從你醒來到你入睡。

正念是最重要的法，佛陀說。沒有什麼比這更重要的了。

—阿姜蘇查特 

<Mindfulness is police>

Never give up your mindfulness. This is the most useful tools to tackle your defilements

without mindfulness is like no police.

Once there is no police, theives can come out to robe the stores and cause all kinds of trouble to the community. But if you have police, the thieves will not come out, be afraid.

So mindfulness is like the police of the mind, and defilements are like thieves of the mind. If you want your mind to be peaceful and safe, you have to mindful all the time , from you wake up to your sleep.

Mindfulness is the most important Dhamma , the Buddha says. Nothing is more important than that

—Ajahn Suchart

一般人的正念修行、四念住的修習無法進步，

因為無視了佛陀的教導

佛陀教導了些什麼？

佛陀教導， 正精進能夠資助正念的生起（MN117)

沒有正精進， 正念的修習根本無法提升和圓滿

正精進是什麼？

就是努力去除已生起的不善、貪嗔癡

努力讓還未生起的不善、貪嗔癡不生起

努力讓未生起的善法生起

努力讓已生起的善法增長（ref.MN141)

簡而言之，我們有努力地去除自己的自私心和自我嗎？

我們有努力地去除內心的執著和劣根性嗎？

還是修行是為了讓這個‘自我‘得到些什麼？

拿禪那過來？拿道果過來？ 拿涅槃過來？

想比人好？想得到別人的尊重？想得到權力、地位、利益？

如果是這樣的話， 正念永遠都不能提升的，

只會越來越散亂、越來越緊張、越來越痛苦

一位韓國比丘曾問 luang por ganha：「我們怎樣修習正念？」

Luang por 便回答：‘’如果一個人放棄自我，只有那時他才能擁有正念。但如果他執著於自我，他就沒有正念——只有精神疾病。‘’ 

The mindfulness practice of ordinary people cannot progress， because they ignore the Buddha's teachings.

What did the Buddha teach? The Buddha taught that right effort can support the arising of right mindfulness (MN117). Without right effort, the practice of mindfulness cannot be enhanced or perfected.

What is right effort? It is the effort to remove unwholesomeness, greed, hatred, and ignorance that have already arisen.

It is the effort to prevent unwholesomeness, greed, hatred, and ignorance that have not yet arisen from arising.

It is the effort to cultivate goodness that has not yet arisen.

It is the effort to increase the goodness that has already arisen (ref. MN141).

In short, do we make an effort to remove our selfishness and ego?

Do we strive to eliminate our attachments and negative traits?

Or is our practice aimed at gaining something for this "self"? Seeking jhanas? Seeking the fruits of the path?

Seeking Nibbana? Wanting to be better than others? Wanting respect from others? Wanting power, status, or benefits?

If that’s the case, mindfulness can never be enhanced; it will only become more restless, more tense, and more painful.

A Korean monk once asked Luang Por Ganha: "How do we cultivate mindfulness?"

Luang Por replied: "If a person lets go of the self, only then can they have mindfulness. But if they cling to the self, they have no mindfulness—only mental illness." 

《佛性》

每位眾生都具有佛性

佛性就是佛陀的特質

佛陀有什麼特質？就是具有圓滿的正念，任何時候都清楚地覺知當下的目標、 不起貪嗔癡。

我們每個人都有這個佛性、 正念。 

有時我們沉浸在貪心時會突然清醒，生起正念；這就是佛性

有時我們在憤怒時會突然清醒，生起正念；這就是佛性

有時我們在迷亂中會突然清醒，生起正念；這就是佛性

專業運動員保持清明的心；這是佛性

音樂家在演奏時有時會不迷失在音樂當中，保持清明的心，專心地演奏；這是佛性

醫生保持清明的心，專心做手術；這也是佛性

只不過我們的佛性大部份時間被煩惱所遮蔽

假如經過布施、 持戒和禪修來淨化自心，正念就會生起得越來越頻繁，我們也越來越看得見這個佛性

假如我們在未來成為阿羅漢、 獨覺佛和佛陀；這個圓滿的佛性就顯現無遺了

所以說，眾生皆有佛性～

"Buddha Nature"

Every sentient being possesses Buddha nature.
Buddha nature is the quality of the Buddha.

What qualities does the Buddha have? It is the perfect mindfulness, being clearly aware of the present moment's objective, free from greed, anger, and ignorance; at all times.

Each of us has this Buddha nature and mindfulness.

Sometimes, when we are immersed in greed, we suddenly awaken and mindfulness manifests; this is Buddha nature.

Sometimes, when we are angry, we suddenly awaken and mindfulness manifests; this is Buddha nature.
 

Sometimes, when we are confused, we suddenly awaken and mindfulness manifests; this is Buddha nature.

Professional athletes maintain a clear mind; this is Buddha nature.
Musicians sometimes do not get lost in the music while performing, maintaining a clear mind and focusing on their play; this is Buddha nature.
Doctors keep a clear mind and focus while performing surgery; this is also Buddha nature.

However, our Buddha nature is obscured by defilements most of the time.
If we purify our minds through giving, observing precepts, and meditation, right mindfulness will arise more frequently, and we will increasingly see this Buddha nature.

If we become arahants, paccekhabuddhas, and Buddhas in the future, this perfect Buddha nature will be fully revealed.

Thus, it is said that all sentient beings have Buddha nature.

《正念》

在身心靈的圈子裡，我們常常聽到’正念‘ ，對嗎？

究竟正念是什麼東東呢？

正念源自於巴利文sammāsati。

如果照直翻譯，就是正確的憶念

廣義來說，任何遠離貪嗔癡種種煩惱的憶念就是正確的憶念。

傳聞為舍利佛尊者所著的《大義釋》中提到，例如十隨念中憶念佛陀、法、聖僧、戒、布施、天神；呼吸、死亡、身體的骯髒、涅槃等等；一律都叫具念。

例如我們憶念起一些佛法，這些都叫正念，佛陀說屬於念覺支，即是覺悟的因素（SN46.3)

但如果以最正統的定義，正念是指四念住中的念（MN141)。

即對於身體/感受/心/法的念，覺知它們的生滅，以達到放下執著的效果。

念（sati) 也一定伴隨於一切善心。論師定義它為讓心能清楚地在當下覺知目標。它的特徵是對目標念念分明而不忘失，穩定心於目標，守護心免於貪嗔癡。

假如一個人專注地作惡，那一刻不是正念了；因為心那時已經受污染；而正念恰恰就是守護心免於貪嗔癡

對一般沒有學過禪修的人來說；Por Khao Wanchart Yimme 說，單單讓這顆心活在當下，覺知當下所做的東西，當下所發生的東西；這個已經是修行，已經是四念住了。

一旦一個人正念越多越密集；他的記憶力就會越強，會越聰敏（AN5.13） 

《Mindfulness》

In the circle of spirituality or psychology, we often hear the term "Mindfulness," right?

What exactly is Right Mindfulness?
Right Mindfulness comes from the Pali word sammāsati. If translated literally, it means "right recollection."

In a broader sense, any recollection that is away from greed, hatred, and delusions is considered right recollection.

According to the Big Commentary attributed to Sariputta, it mentions practices such as Recollections of the Buddha, the Dhamma, the Sangha, precepts, generosity, deities; breathing, death, the impurity of the body, and Nibbana, —all of these are considered as having mindfulness.

For example, when we recall certain aspects of the Dhamma, these are also considered Right Mindfulness. The Buddha stated that this belongs to the enlightenment Factors (SN46.3).

However, in the most orthodox definition, Right Mindfulness refers to the mindfulness in the Four Foundations of Mindfulness (MN141).

This involves being aware of the body, feelings, mind, and Dhamma, recognizing their arising and passing away to achieve the effect of letting go of attachments.

Mindfulness (sati) is always with  all wholesome states of mind. The commentators define it as allowing the heart to clearly be aware of the objective in the present moment. Its characteristic is having clear awareness of the objective without forgetting it, stabilizing the mind on the objective, and guarding the heart against greed, hatred, and delusion.

If a person is focused on doing evil, that moment does not involve Right Mindfulness because the mind is already tainted. Right Mindfulness, in fact, protects the heart from greed, hatred, and delusion.

For those who have not studied meditation, Por Khao Wanchart Yimme says that simply letting the heart live in the present, being aware of what is being done now and what is happening now, is already a form of practice and belongs to the Four Foundations of Mindfulness.

Once a person's mindfulness becomes more frequent and intense, their memory will strengthen, and they will become more intelligent (AN5.13). 

缺乏正念和有正念的人，他們的結果是會不一樣。

有正念守護心的人，他所作的方向，都是向好的；

但是那些缺乏正念的，通常做的事情，都是偏向不好的。

所以在這個世界，我們不能去怪別人，是要怪我們自己有沒有正念去守護我們自己的這個心。

The outcomes of those who lack sati (mindfulness) and those who have it are completely different.

A person who guards the mind with sati will always move in a wholesome direction.

But those who lack sati tend to act in ways that lead to unwholesome results.

In short, we should not blame others In this world.

Instead, we should reflect on whether we ourselves have sati to guard our own minds.

---- Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

11/12/2023 @Penang Bodhi Heart Sanctuary, George Town, Pulau Penang, Malaysia

摘錄自Excerpted from：

https://www.facebook.com/100087367309533/videos/327443556901796

“正念”

正念是非常重要的。

無論你走到哪裡，或身處何地，

在任何地方或姿勢中，都不要忽視或放棄。

正念是極其重要的，

以保持心靈的專注，

始終如一地保持連貫，不可動搖。

當有正念的支持時，

心靈是有價值的。

如果沒有正念，

心靈將會無目的地漂流，

迷失在深淵中。

正念是約束的力量，

它是關鍵，

因此必須始終以正念來考量。

智慧也隨著正念而生，

誦經也需以正念。

我們可以簡單地讓心靈平靜下來，

因為專注的基礎

就是正念。

正念是必不可少的品質，

不論是哪種努力。

這種正念是不能缺少的。

正念在每一階段的工作中都是必要的，

無論是粗淺的智慧，

中等的或細微的智慧。

無論是什麼程度的禪定，

正念必須隨時隨地存在，

這樣才能被認為是有效和有益的。

---Luang ta maha bua

“Mindfulness”

Mindfulness is essential.

Do not neglect or let it go,

no matter where you go or where you are,

in any place or posture.

Mindfulness is very important

to keep the mind focused,

always maintaining continuity without wavering.

The mind is valuable

when supported by mindfulness.

If there is no mindfulness,

the mind will wander aimlessly,

getting lost in the depths.

Mindfulness is a restraining force,

it is crucial,

so it must always be considered with mindfulness.

Wisdom also arises with mindfulness,

as does chanting with mindfulness.

We can simply settle the mind down,

because the foundation of concentration

is mindfulness.

Mindfulness is a necessary quality,

regardless of the type of diligence.

This mindfulness cannot be absent.

Mindfulness is essential

at every stage of work,

whether it’s coarse wisdom,

intermediate, or subtle wisdom.

No matter what level of stillness,

mindfulness must be present

at all times

to be considered effective and beneficial.

•••••••••••••••••••••••••••••••••••••••••••

Teachings of Luang Ta Maha Bua Yannasampanno

Wat Pa Ban Tad, Mueang District, Udon Thani Province

佛陀在SN46.53中曾說，‘念是什麼時候都適當的。’

正念永遠不嫌多。

因為正念代表著我們內心的清明清醒

正念越密集代表我們越清醒越有理智

正念越疏代表我們越愚蠢大意

回想我們一天下來，做了多少事、 說了多少話、 想了多少事情是愚蠢沒有理智的？😂

我們因為疏忽做錯了多少事？

很多，對嗎？

阿羅漢和佛陀們有圓滿的正念，所以他們極之心思細密，完全理智，不會做傻事。

據說佛陀的其中一個特質就是從不犯錯

這不簡單，對嗎？

The Buddha said in SN46.53, "Mindfulness is always appropriate."

There is never too much mindfulness.

Mindfulness represents the clarity and wakefulness of our mind.

The denser our mindfulness, the more awake and rational we are.

Conversely, the less mindful we are, the more foolish and negligent we become.

Reflecting on our day, how many things did we do, how many words did we say, and how many thoughts did we entertain that were foolish and irrational? 😂

How many mistakes did we make due to negligence?

Many, right?

Arahants and Buddhas possess perfect mindfulness, which makes them extremely meticulous and entirely rational, preventing them from doing foolish things.

It is said that one of the Buddha's qualities is that he never makes mistakes. That’s not easy, right? 

The other day,

a Korean monk asked me,

‘How do we cultivate mindfulness?’

He came to ask me personally.

If one abandons the self,

only then can they have mindfulness.

But if they cling to the self,

they have no mindfulness—

only mental illness.

People go to school out of insanity.

They work out of insanity.

They even ordain out of insanity—

because they cling to their sense of self.

前幾天，一位韓國僧侶問我：「我們怎樣修習正念？」他親自來問我。

如果一個人放棄自我，只有那時他才能擁有正念。

但如果他執著於自我，他就沒有正念——只有精神疾病。

人們因為瘋狂而上學。

他們因為瘋狂而工作。

他們甚至因為瘋狂而出家——因為他們緊抓著自我。

---Luang Por Ganha

Dhamma Talk given on Friday, March 14, 2025

Luang Phor told the Korean monks:

"Let go of the self, and then you will have mindfulness.

Otherwise, you ordain only to become mad yourself!"

隆波對韓國僧侶說：

「放下自我，然後你們就會有正念。否則，你們出家只是為了讓自己變得瘋狂！」

---Luang Por Ganha

Dhamma Talk given on Friday, March 14, 2025

《正念正知 Mindfulness and clear comprehension》

"Mindfulness" is like a magical soap that can cleanse the "breath."

"Clear comprehension" is also a magical soap that can cleanse the "mind."

If we constantly maintain "mindfulness and clear comprehension," focusing on our breath and our inner mind,

then our body and mind will become "pure and serene," becoming valuable,

living with ease and facing death "without worry or fear."

"正念" 就像一塊神奇的肥皂，能洗淨 "呼吸"。

"正知" 也是一塊神奇的肥皂，能洗淨 "心靈"。

如果我們時刻保持 "正念與覺知"，關注呼吸、關注內心，

那麼我們的身心就會變得 "清淨純潔"，變得有價值，

活著時自在，臨終時 "無憂無懼"。

---阿姜李 

當這個正念很差、很弱的時候，人才會去作惡業，才會去行惡。

一個凡夫的正念，是對自己內心的情緒付不了責任的。

當我們來禪修，知道這個呼吸、知道這個身體、知道情緒，

這就是我們在培養正念。

當我們不斷地訓練正念，心就會及時地知道內心的情緒，

生氣的時候及時地知道生氣，

貪心生起時，也能及時地知道。

當我們越修越多時，正念就會越來越好。

這樣就不會放縱自己的心讓情緒延長，而是會守護好自己的心。

這時，正念就越來越能夠自然地生起。

這就是正念智慧一直守護在自己當中，一直守護自己的心，不會放縱。

當我們訓練得越來越多時，這種正念，就成為一個大念住，

成為很緊密的正念，

跟心連在一起。

如果將此正念比喻為砍樹的話，正念就像是抓著那把刀，智慧就比喻我們去砍。

如果我們有正念知道苦的生起，但卻不能把它滅去，這證明我們有正念，但是沒有智慧。也就像我們手抓著刀，但我們卻不能砍斷這一顆樹。但是，當正念和智慧配合在一起的時候，一覺知這個苦，就會滅去，這就像我們抓著這把刀，然後砍下去，把樹砍斷。

所以，我們在修行當中，去思維身體的不淨，身體的無常、苦、無我，這都是在訓練正念和智慧。我們不需要去疑惑。

When mindfulness is weak or poor, that is when people commit unwholesome actions and engage in wrongdoing.

The mindfulness of an ordinary person is incapable of taking responsibility for their own emotions.

When we come to meditation, knowing the breath, knowing the body, and knowing our emotions, this is how we cultivate mindfulness.

As we continuously train mindfulness, the mind becomes more aware of its emotions in a timely manner.

When anger arises, we know it immediately.

When greed arises, we also know it right away.

The more we practice, the stronger our mindfulness becomes.

In this way, we do not allow our minds to indulge in emotions and prolong them, but we guard our minds instead.

At this point, mindfulness naturally arises more and more.

This is mindfulness and wisdom continuously protecting our hearts, not allowing indulgence.

As we practice more, this mindfulness becomes a strong presence, a firm mindfulness tightly connected with the heart.

If we compare mindfulness to a tool for cutting a tree, mindfulness is like holding the knife, while wisdom is like the action of cutting.

If we have mindfulness and recognize the arising of suffering, but we cannot eliminate it, it shows we have mindfulness but lack wisdom. It’s like holding the knife but not being able to cut the tree down. However, when mindfulness and wisdom work together, the awareness of suffering will extinguish it. This is like holding the knife and cutting the tree down.

Therefore, in our practice, contemplating the impurity of the body, the impermanence, suffering, and non-self of the body is a training of both mindfulness and wisdom. We do not need to doubt this.

--- Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

10-12-2023 @菩提心園 , Malaysia.

摘錄自 Excerpted from ：

https://www.facebook.com/100087367309533/videos/6888321797923856

《正念與戒》

我們的每一個念頭，

往往都會有煩惱習氣藏在背後；

所說的每一句話，

背後往往都藏著煩惱習氣；

我們的每一個動作，

背後往往都藏著煩惱習氣，

如此我們是觀到非常微細的程度了。

如果能夠看到這種程度，

我們說的話、我們想的事，

都不會破戒、不會破法；

我們所說，

也不會破戒、不會破法；

我們的所作所為，

也不會破戒、不會破法。

因此我們不停地去及時地知道，

不停地去讀自己的心，

任何煩惱習氣生起了，

我們去及時地知道。

貪心生起了，知道；

瞋心生起了，知道；

散亂、走神了，也去知道，

不停地訓練去知道。

我們越來越嫻熟地及時知道煩惱習氣之後，

正思維就會生起，

我們的思維就會是正確的，

我們就會是無貪、無瞋、無痴地在想。

世間的人是以貪心在想，

以瞋心在想，以痴心在想，

因此我們不停地去訓練。

最開始訓練時，我們是沒有看到這些的，

生氣很重了，我們才知道；

貪心很重了，我們才知道，這也還行，

迷失了一個小時才知道，

那基本上也還算過得去。

如果從早到晚都迷失，

都不知道，這就不行了，

如果你死，你肯定會墮到惡道的，

墮到惡道的概率非常高，

因為心一整天都被痴控制著。

如果沒有犯別的惡，就會墮到畜生道，

碰到主人會得到很好的照顧。

如果惡業現前，

就會投生到（生命）很困難的動物，

或是去到阿修羅道，

或墮到鬼道，或是下到地獄，

那取決於業報，

取決於我們自己累積的煩惱習氣。 

"Mindfulness and Precepts"

Every thought we have often carries underlying defilement;

Every word we speak often hides defilements behind it;

Every action we take often conceals defilements ;

In this way, we observe things at a very subtle level.

If we can see to this degree,

what we say and what we think

will not break the precepts or violate the Dhamma;

what we express

will not break the precepts or violate the Dhamma;

our actions

will not break the precepts or violate the Dhamma.

Therefore, we continually and timely recognize,

constantly read our own minds.

Whenever any defilements  arise,

we recognize them in a timely manner.

When greed arises, we know;

when anger arises, we know;

when distraction or wandering occurs, we also know—

we train ourselves to recognize continuously.

As we become more adept at recognizing defilements  in a timely manner,

right thinking will arise,

our thoughts will be correct,

and we will think without greed, hatred, or delusion.

People in the world think with greed,

think with hatred, and think with ignorance;

thus, we continuously train ourselves.

At the beginning of our training, we may not see these defilements.

When anger becomes strong, we only then recognize it;

when greed becomes strong, we also recognize it, which is acceptable;

losing ourselves for an hour before realizing it is still manageable.

However, if we are lost from morning until night,

unaware of it, that is not acceptable.

If you die in that state, you will surely fall into a bad realm—

the probability of falling into a bad realm is very high,

because the mind is controlled by ignorance all day long.

If we do not commit other evils, we may fall into the animal realm,

where we might receive good care from a master.

If negative karma arises,

we could be reborn into difficult lives as animals,

or we might descend into the asura realm,

or fall into the ghost realm, or descend into hell—

this depends on karma,

and on the defilements  we have accumulated ourselves.