佛陀曾說：

‘習慣禮敬者，常敬長者

四法得增長：壽命、容貌、快樂、力量（Dhp.109)’

什麼是佛陀口中的‘長者’呢？

義注解釋；

對於在家人來說，就是出家人

對於出家人來說，就是戒臘比自己高的

---

或者任何聖者：佛陀、獨覺佛、佛陀的阿羅漢弟子、三果聖者、二果聖者、初果聖者

何謂‘壽命得增長’呢？

義注解釋：就是原本帶我們來投生的善業可以令我們活到50歲，但我們25歲時有個命劫。那我們常常禮敬長者的習慣就可以消除這個劫難，令我們順利活到50歲了

為何樣貌得以增長呢？

因為透過常常這樣的禮敬，心會變得善良、我慢會變得輕薄、煩惱會變得輕薄。由這樣的心生起的心生色法，很自然就會讓一個人變得容光煥發、吸引

為何一個人會變得快樂呢？

也是因為煩惱被削減了的原因。當一個人的煩惱越薄，他的快樂指數就越高

為何一個人會變得有力量呢？

透過不斷禮敬、增長善法，心會遠離五蓋、禪定會生起。當心有禪定，無論是身心都會變得很有力量了

English

The Buddha once said:

“For one who is accustomed to paying respect and who always honors elders, four qualities increase: long life, beauty, happiness, and strength.” (Dhp 109)

Who are the “elders” mentioned by the Buddha?

According to the Commentary:

For laypeople, they are monastics.

For monastics, they are those who have greater seniority in ordination.

It may also refer to any Noble One:

A Buddha

A Paccekabuddha (Solitary Buddha)

An Arahant disciple of a Buddha

A Non-Returner (Anāgāmī)

A Once-Returner (Sakadāgāmī)

A Stream-Enterer (Sotāpanna)

What does it mean that “long life increases”?

The Commentary explains:

Suppose the wholesome kamma that led to our rebirth in this life is capable of sustaining us until the age of fifty. However, at the age of twenty-five there may be a life-threatening danger or karmic obstacle.

By developing the habit of regularly honoring and respecting worthy elders, that danger may be overcome, allowing us to pass safely through the crisis and live to the full fifty years supported by our wholesome kamma.

Why does one's appearance improve?

Because through frequent acts of respect, the mind becomes kinder, conceit becomes weaker, and defilements become lighter.

The material phenomena produced by such a wholesome state of mind naturally make a person appear more radiant, pleasant, and attractive.

Why does a person become happier?

For the same reason: defilements are reduced.

The thinner one's greed, aversion, conceit, and other defilements become, the greater one's level of happiness.

Why does a person become stronger?

Through repeatedly paying respect and cultivating wholesome qualities, the mind gradually becomes free from the Five Hindrances, and undistractability of mind (samādhi) arises.

When the mind possesses samādhi, both the body and the mind become powerful, stable, and resilient.

ภาษาไทย

พระพุทธเจ้าตรัสว่า

“ผู้ที่มีนิสัยเคารพนอบน้อม และให้ความเคารพต่อผู้ใหญ่เป็นนิตย์ ย่อมมีธรรม ๔ ประการเจริญขึ้น คือ อายุ วรรณะ สุข และกำลัง” (ธัมมปทคาถา 109)

แล้ว “ผู้ใหญ่” ที่พระพุทธเจ้าตรัสถึงคือใคร?

อรรถกถาอธิบายว่า

สำหรับคฤหัสถ์ หมายถึงผู้บวชหรือบรรพชิต

สำหรับบรรพชิต หมายถึงผู้ที่มีพรรษาสูงกว่า

นอกจากนี้ ยังอาจหมายถึงพระอริยบุคคลทุกประเภท ได้แก่

พระพุทธเจ้า

พระปัจเจกพุทธเจ้า

พระอรหันตสาวกของพระพุทธเจ้า

พระอนาคามี

พระสกทาคามี

พระโสดาบัน

คำว่า “อายุเพิ่มขึ้น” หมายความว่าอย่างไร?

อรรถกถาอธิบายว่า

สมมติว่ากรรมดีที่นำเรามาเกิดในชีวิตนี้มีกำลังส่งผลให้มีอายุถึง ๕๐ ปี แต่เมื่ออายุ ๒๕ ปี อาจมีเคราะห์ร้ายหรืออันตรายร้ายแรงต่อชีวิตเกิดขึ้น

การมีนิสัยเคารพและนอบน้อมต่อผู้ที่ควรเคารพอยู่เสมอ อาจช่วยให้ผ่านพ้นอุปสรรคนั้นไปได้ ทำให้มีชีวิตยืนยาวต่อไปจนครบ ๕๐ ปีตามกำลังของกรรมดีเดิม

เหตุใดรูปลักษณ์จึงงดงามขึ้น?

เพราะการเคารพผู้อื่นอยู่เสมอทำให้จิตใจอ่อนโยนขึ้น มีความเมตตามากขึ้น ความถือตัวลดลง และกิเลสเบาบางลง

รูปธรรมที่เกิดจากจิตที่เป็นกุศลเช่นนี้ ย่อมส่งผลให้บุคคลมีสีหน้าผ่องใส ดูสง่างาม และน่าดึงดูดใจโดยธรรมชาติ

เหตุใดบุคคลจึงมีความสุขมากขึ้น?

ก็เพราะกิเลสถูกลดทอนลง

เมื่อความโลภ ความโกรธ ความหลง และความถือตัวเบาบางลง ความสุขภายในใจก็เพิ่มมากขึ้นตามลำดับ

เหตุใดบุคคลจึงมีกำลังมากขึ้น?

เมื่อฝึกเคารพนอบน้อมและสั่งสมกุศลธรรมอยู่เสมอ จิตใจก็จะค่อย ๆ ห่างไกลจากนิวรณ์ ๕ และสมาธิย่อมเกิดขึ้น

เมื่อจิตมีสมาธิแล้ว ทั้งร่างกายและจิตใจก็จะมีพลัง มีความมั่นคง และมีความเข้มแข็งมากขึ้น

Tiếng Việt

Đức Phật từng dạy:

“Người có thói quen kính lễ và luôn tôn kính các bậc trưởng thượng sẽ được tăng trưởng bốn điều: tuổi thọ, sắc đẹp, hạnh phúc và sức mạnh.” (Dhp 109)

Vậy “bậc trưởng thượng” mà Đức Phật nói đến là ai?

Theo Chú giải:

Đối với người tại gia, đó là những vị xuất gia.

Đối với người xuất gia, đó là những vị có hạ lạp cao hơn mình.

Ngoài ra, điều này cũng bao gồm bất kỳ bậc Thánh nào:

Đức Phật

Đức Độc Giác Phật (Paccekabuddha)

Các vị A-la-hán đệ tử của Phật

Bậc Bất Lai (Anāgāmī)

Bậc Nhất Lai (Sakadāgāmī)

Bậc Dự Lưu (Sotāpanna)

“Tuổi thọ được tăng trưởng” có nghĩa là gì?

Chú giải giải thích rằng:

Giả sử thiện nghiệp đã đưa chúng ta tái sinh vào đời này vốn có khả năng hỗ trợ cho chúng ta sống đến 50 tuổi. Tuy nhiên, khi 25 tuổi có thể xuất hiện một tai nạn hay một hiểm họa đe dọa đến tính mạng.

Nhờ thường xuyên kính trọng và lễ bái những bậc đáng kính, chướng ngại ấy có thể được vượt qua, giúp chúng ta tránh được tai họa và sống đến trọn tuổi thọ mà thiện nghiệp ấy vốn có khả năng mang lại.

Tại sao sắc đẹp lại được tăng trưởng?

Bởi vì việc thường xuyên tỏ lòng kính trọng khiến tâm trở nên thiện lành hơn, ngã mạn giảm bớt và các phiền não trở nên nhẹ hơn.

Những sắc pháp được tạo ra từ một tâm thiện như vậy tự nhiên khiến một người trở nên rạng rỡ, tươi sáng và có sức hấp dẫn hơn.

Tại sao một người trở nên hạnh phúc hơn?

Cũng vì các phiền não đã được làm cho suy yếu.

Khi tham lam, sân hận, ngã mạn và các phiền não khác càng giảm bớt, mức độ hạnh phúc của người ấy càng tăng lên.

Tại sao một người trở nên mạnh mẽ hơn?

Thông qua việc không ngừng kính lễ và trưởng dưỡng các thiện pháp, tâm dần dần xa lìa năm triền cái và định tâm (samādhi) bắt đầu phát sinh.

Khi tâm có định, cả thân lẫn tâm đều trở nên mạnh mẽ, vững chãi và đầy năng lực.

當失火時，沒有人會那麼笨去慢慢探究是誰那麼壞去放火，什麼東西先起火

當然是設法快快把火撲熄啦！

同樣地，任何貪、嗔、癡和痛苦在心中生起，智者是不會慢慢去探究是誰傷害我、誰對誰錯，而是先趕快把煩惱撲滅

大師父曾教導，當我們痛苦時，我們要開始笨了

沒有人喜歡痛苦，但幾乎所有人卻寧願把痛苦留在心中，沒有想過要去除它，這還不笨？

請不要感到被冒犯，這只是大師父對某些人的一些善意教導，希望他們能去除痛苦、提升快樂的水平

所以那些有智慧的人一年365日都那麼快樂

**English**

When a fire breaks out, no one is so foolish as to slowly investigate who was wicked enough to set it, or what first caught fire. 

Of course they try to put the fire out as quickly as possible!

In the same way, when greed, aversion, delusion, or suffering arises in the mind, a wise person does not slowly inquire “Who hurt me?” or “Who is right and who is wrong,” but first quickly extinguishes the afflictions.

The Great Master once taught: When we suffer, we start being foolish. 

No one likes suffering, yet almost everyone would rather keep the suffering in their heart and never thinks of removing it. Isn’t that foolish?

Please do not feel offended. This is only some kind teaching from the Great Master to certain people, hoping they can remove suffering and raise their level of happiness.

That is why those with wisdom are happy 365 days a year.

---

**Thai**

เมื่อเกิดไฟไหม้ ไม่มีใครโง่ถึงขนาดค่อย ๆ สืบสวนว่าใครชั่วร้ายถึงจุดไฟ หรืออะไรติดไฟก่อน 

แน่นอนว่าต้องรีบดับไฟให้เร็วที่สุด!

เช่นเดียวกัน เมื่อโลภะ โทสะ โมหะ และความทุกข์เกิดขึ้นในใจ คนมีปัญญาจะไม่ค่อย ๆ สืบสวนว่าใครทำร้ายเรา หรือใครถูกใครผิด แต่จะรีบดับกิเลสก่อน

อาจารย์ใหญ่เคยสอนว่า เมื่อเราทุกข์ เราเริ่มโง่แล้ว 

ไม่มีใครชอบความทุกข์ แต่เกือบทุกคนกลับยอมเก็บความทุกข์ไว้ในใจ ไม่คิดที่จะกำจัดมัน นี่ไม่โง่หรือ?

โปรดอย่าโกรธเคือง นี่เป็นเพียงคำสอนด้วยความปรารถนาดีของอาจารย์ใหญ่ต่อบางคน หวังให้พวกเขาขจัดความทุกข์และยกระดับความสุข

ดังนั้น คนที่มีปัญญาจึงมีความสุขตลอด 365 วันในหนึ่งปี

---

**Vietnamese**

Khi xảy ra hỏa hoạn, không ai ngu đến mức từ từ điều tra xem ai độc ác đến mức phóng hỏa, hay thứ gì cháy trước. 

Tất nhiên phải cố gắng dập tắt lửa càng nhanh càng tốt!

Cũng vậy, khi tham, sân, si và khổ đau sinh khởi trong tâm, người trí không từ từ truy cứu “Ai làm tổn thương tôi?”, “Ai đúng ai sai”, mà trước hết nhanh chóng dập tắt phiền não.

Đại sư phụ từng dạy: Khi chúng ta đau khổ, chúng ta bắt đầu ngu. 

Không ai thích khổ, nhưng hầu hết mọi người lại cam lòng giữ khổ trong lòng, không nghĩ đến việc trừ bỏ nó. Đó chẳng phải ngu sao?

Xin đừng cảm thấy bị xúc phạm. Đây chỉ là một số lời dạy thiện ý của Đại sư phụ dành cho một số người, mong họ trừ khổ và nâng cao mức độ hạnh phúc.

Vì thế những người có trí tuệ vui vẻ suốt 365 ngày trong năm.

真正的快樂，應當來自*內心的寧靜*，而不是飲食、娛樂或遊玩。

我看到很多人受過高等教育，卻仍然沒有觀察自己的心。看到美麗的花，就急著拍照；別人說什麼好，就跟著說好；別人說什麼不好，就跟著說不好，沒有自己的判斷。別人誇自己漂亮，就高興得笑起來。

因此，一定要學會認識自己的心。

**English**

True happiness should come from *inner peace*, not merely from food, entertainment, or travel.

I see many people who have received higher education, yet they still do not observe their own minds. When they see beautiful flowers, they rush to take photos. Whatever others say is good, they follow and say is good; whatever others say is bad, they follow and say is bad—without any judgment of their own. When someone praises them for being beautiful, they smile with delight.

Therefore, we must learn to know our own minds.

**ไทย (Thai)**

ความสุขที่แท้จริงควรมาจาก*ความสงบภายในจิตใจ* ไม่ใช่เพียงแค่การกิน การบันเทิง หรือการท่องเที่ยว

ฉันเห็นคนจำนวนมากที่ได้รับการศึกษาสูง แต่ยังไม่เคยสังเกตจิตใจของตนเอง เห็นดอกไม้สวยก็รีบถ่ายรูป คนอื่นพูดว่าอะไรดี ก็พูดตามว่าดี คนอื่นพูดว่าอะไรไม่ดี ก็พูดตามว่าไม่ดี โดยไม่มีการตัดสินใจของตนเอง เมื่อมีคนชมว่าสวย ก็ยิ้มอย่างมีความสุข

ดังนั้น เราต้องเรียนรู้ที่จะรู้จักจิตใจของตนเอง

**Tiếng Việt (Vietnamese)**

Hạnh phúc thực sự nên đến từ *sự thanh thản nội tâm*, chứ không phải chỉ từ ăn uống, giải trí hay du lịch.

Tôi thấy nhiều người được học hành cao, nhưng vẫn không quán sát tâm mình. Thấy hoa đẹp thì vội vàng chụp ảnh; người khác nói gì tốt thì theo nói tốt; người khác nói gì xấu thì theo nói xấu, không có sự phán đoán của chính mình. Khi được khen đẹp, liền cười vui vẻ.

Vì vậy, nhất định phải học cách nhận biết tâm của chính mình.

----Luang Por Ganha

2016.12.17

如果說到誰的福報最大

不是Donald Trump

不是帝釋天

不是大梵天王

而是....阿羅漢們

阿羅漢是戒定慧圓滿

我們有修習過禪定嗎？

心是很清爽、愉悅、滿足的。這是真正的快樂啊！！

但有時禪定會退失，為什麼？智慧並不圓滿

智慧是負責不粘著、不執著

一旦我們開始執著一些東西，煩惱就會生起，然後毀掉我們的平靜和喜悅

但如果一個人的戒定慧圓滿

那他們的心就永久地維持著清涼快樂的狀態

這還不是最大的福報？

我們吃那麼多好東西，去遊玩，一切都只是為了尋找內心的滿足感

但阿羅漢們的心靈快樂是永久的了。

佛陀形容，那是最高的快樂

這種快樂不論富有、貧窮、有名譽、有不好的名譽、有權力、沒權力都一樣恆久地存在

就算一無所有，都依然快樂

這是每位智者們追求的目標

When it comes to who has the greatest blessings, 

it is not Donald Trump, 

not Śakra (the lord of the heavens), 

nor Mahābrahmā (the Great Brahma King). 

It is… the Arahants. 

Arahants have perfected precepts, stillness, and wisdom. 

Have we ever practiced stillness? 

The mind becomes clear, joyful, and content. This is true happiness! 

But sometimes, stillness fades. Why? Because wisdom is not yet perfected. 

Wisdom is responsible for non-attachment and non-clinging. 

Once we begin to cling to something, defilements arise and then destroy our peace and joy. 

But if a person has perfected precepts, stillness, and wisdom, 

their mind permanently remains in a state of coolness and happiness. 

Isn’t this the greatest blessing? 

We eat so many delicacies, go on trips—all just to seek a sense of inner satisfaction. 

But the spiritual joy of the Arahants is permanent. 

The Buddha described it as the highest happiness. 

This happiness remains constant regardless of wealth or poverty, fame or infamy, power or powerlessness. 

Even with nothing at all, they remain joyful. 

This is the goal pursued by every wise person. 

很多人在很用心地修行。心就變了，自己能夠感覺得到。因此佛陀的法是非常神奇、非常殊勝的，它能改變一個很漆黑的人，把他變得亮堂起來。心就可以慢慢地從苦裡抽身出來，而且本人也能意識得到變了。

但是如果只是單純地聽是不會變得。有時聽很多，反而覺得自己全知道了，我慢增長了。 佛陀的法，如果我們真的知道的話，就一定要能滅得了苦。如果知道後煩惱跟以前一樣，那就不行

Many people practice very diligently.  

Their hearts/minds truly change, and they can feel it themselves.  

Therefore, the Buddha’s Dharma is extremely miraculous and extraordinarily sublime.  

It can transform a person who was very dark inside, and gradually make him bright and radiant.  

The mind can slowly free itself from suffering, and the person himself can clearly notice the transformation.

However, if one only listens superficially, there will be no change.  

Sometimes after listening a lot, people even feel that they already “know everything”, and their arrogance (māna/pride) actually increases.

If we truly understand the Buddha’s Dharma,  

it must be able to extinguish suffering.  

If after “knowing” it, the defilements remain the same as before,  

then that doesn’t count as real understanding.  

---Luang Por Pramote

2026.1.17

就好像我們乘地下鐵，雖然看來人很多

但其實是假的

兩邊車門堆滿了人

中間位置卻完全是空的

同樣地，我們好像很大壓力、很多東西做

但其實是假的，中間是很空曠的空間

什麼是很空曠的空間？

曾有一位天子對佛陀說，佛陀確實發現了擁擠中的空間（SN2.7)

空間其實指的就是禪定

禪定是我們生活上喘息的空間，因為每個人都能從中找到滿足感和快樂....

It's like when we take the subway; although it seems very crowded, 

it’s actually an illusion. 

People are packed near the doors, 

but the middle area is completely empty.

Similarly, it seems as if we’re under great pressure and have so much to do, 

but that too is an illusion—there is actually a vast, open space in the middle.

What is this vast, open space? 

Once, a celestial being told the Buddha that the Buddha had truly discovered "space within the crowdedness" (SN 2.7). 

This "space" actually refers to meditative stillness. 

Meditative stillness is the breathing space in our lives, because everyone can find contentment  and happiness within it...

《計劃》

國家有幾年期的大規劃

我們也有自己的人生規劃

甚至細微至一天的日程

但事實上，事情是否總是順著我們的意思走？

通常不是

有些人計劃：嗯~22歲大學畢業找份好工

25歲找個女朋友

30歲結婚

32歲生孩子

在工作上搏殺，然後在55歲退休，環遊世界

很理想，對嗎？

但可能22歲畢業後找不到工作呢？

可能到30歲仍找不到女朋友呢？

可能錢不夠，在60歲還要不斷賺錢呢？

未來是絕對說不定的

就算是佛陀，根據<<經集>>義註，他每天清晨大概5-6am都會進入大悲定審視世間， 檢查那天可以渡化哪些人；也會在2-4pm 檢查一次

正正是因為未來存在太多變數，所以連具備全知之智的佛陀也要那麼頻繁地檢查

因此不要疏忽大意，

一歲的嬰兒可以死

十歲的兒童可以死

二十歲的年輕人可以死

三十歲的青春之人也可以死

事實上，我們隨時都可以死，隨時都可能要離開這個世界。

所以不要執著所謂計劃，因為計劃隨時可以被打破！

如果執著，一旦事情不如我們意發生，我們將會很痛苦的

更重要的是當下我們是否有良好的行為，語言和思想？我們是否在行善？

假如現在懷著善心死了，那肯定可以去到一個好的地方

就算一直沒有死，未來也肯定會越來越好😇 

"Plan"

Countries have multi-year grand plans,

and we also have our own life plans,

even down to the details of a daily schedule.

But in reality, do things always go according to our wishes? Usually not.

Some people plan: Hmm, graduate from university at 22 and find a good job,

find a girlfriend by 25,

get married at 30,

have children at 32,

work hard, and then retire at 55 to travel the world.

Sounds ideal, right? But what if we can’t find a job after graduating at 22?

What if we still can’t find a girlfriend by 30?

What if we don’t have enough money and still need to earn at 60?

The future is absolutely uncertain.

Even the Buddha, according to the "Sutra Collection," would enter deep compassion meditation around 5-6 AM each day to examine the world and see whom he could help that day; he would check again between 2-4 PM.

It is precisely because the future has too many variables that even the all-knowing Buddha checks so frequently.

Therefore, do not be careless.

A one-year-old baby can die,

a ten-year-old child can die,

a twenty-year-old young person can die,

and a thirty-year-old person  can also die.

In fact, we can die at any moment; we may leave this world at any time.

So do not cling to so-called plans, because plans can be shattered at any moment!

If we cling to them, when things do not go as we wish, we will suffer greatly.

More importantly, are we engaging in good actions, speech, and thoughts in the present moment? Are we doing good?

If we were to die now with a kind heart, we would definitely go to a good place.

Even if we don’t die right away, the future will surely get better and better 😇 

有些人覺得，唉，佛教那麼嚴謹，有那麼多規條戒律，好像沒有什麼樂趣

其實不是

佛教只是讓我們取得極樂，脫離痛苦的教導而已。

他是智者的宗教

舉例說，假如我們不節制自己的感官，當

眼睛看見悅意或不悅意的影像

耳朵聽見悅意或不悅意的聲音

鼻子嗅到悅意或不悅意的氣味

舌頭嚐到悅意或不悅意的味道

身體接觸到悅意或不悅意的觸感

心感知到悅意或不悅意的目標的時候

而我們心中生起貪心和嗔心

喜歡或不喜歡

我們沒有及時以正念識破它

我們的心就會墮落沉重

當我們的心墮落沉重的時候，

便不欣悅了，不喜悅了

當不喜悅的時候，身心便不輕鬆安寧

這時心是苦的

如果心是苦的話，便不能定下來了

心不能定下來，便沒有清涼快樂了，也沒有智慧去處理事情，也不能看清真相以達到放下自在， 讓心舒服快樂的效果了

相反地，假如我們節制自己的感官。 當接觸到外境的時候，

我們心中生起貪心和嗔心

喜歡或不喜歡

我們及時以正念識破它

以正念守護我們的心

我們的心就不會墮落沉重

當我們的心不墮落沉重的時候，

便會欣悅和喜悅了

當喜悅的時候，身心便輕鬆安寧

這時心是快樂的

如果心是快樂的話，便能定下來了

當心能定下來，便很自然有清涼快樂，也有智慧去處理事情，也能看清真相以達到放下自在， 讓心舒服快樂的效果 （ref SN35.97）

所以有智慧的人，就會約束自己，為自己帶來極樂

佛陀在法句經290中說 ： 若捨棄小樂會獲得大樂，預見大樂的智者應當捨棄小樂

Usually, the older a person gets, the more foolish they become.

This is because, in the workplace, they accumulate more and more prestige, status, and power.

They also accumulate more wealth and gradually gain partners and many descendants.

Then they start to believe that everything belongs to them, thinking they are impressive, and their ego grows larger.

What happens as a result? They become angry at the slightest disagreement.

When things don’t go their way, they explode with rage.

Others also lose respect for them.

When they lose something, they feel very sad and inferior.

They become slaves to their possessions, letting their emotions be driven by them,

they are not happy at all!

So, what do you think? Is this foolish or wise?

通常人越大就會越蠢

因為在工場上累積了越來越多的名望，地位，權利了

也累積了越來越多的財富了

也漸漸有伴侶，有許多兒孫了

然後就會認為他們都是自己的

覺得自己很厲害，自我越來越大

結果怎麼樣？別人一點逆他意就生氣

事情一不合他意就暴怒

別人也失去對他的尊重了

當他失去了某樣東西時也會很傷心自卑

做了擁有物的奴隸，被它們帶著情緒走

一點兒都不快樂

大家說這是蠢還是聰明？

享受怡人的影像、 好聽的聲音、 好嗅的氣味、 好嚐的味道、 好摸的觸感

例如看電影、 和型男美女交往、 聽音樂、 玩遊戲機....

這些感官享樂是低級趣味（SN42.12)

因為它們會讓心渾濁不舒服、 混亂不安、 變得灰暗

行善之樂、 禪定之樂、 涅槃之樂

這些是高級趣味

因為不會有任何過患，只會讓心充滿光明和幸福感

Enjoying pleasant sights, sounds, smells, tastes, and touches

—such as watching movies, socializing with attractive men and women, listening to music, playing video games...

These sensory pleasures are low-grade enjoyments (SN 42.12)

because they make the mind turbid, uncomfortable, restless, and darkened.

The joy of doing good deeds, the joy of stillness, and the joy of Nibbāna

These are high-grade enjoyments

because they bring no harm—only radiance and profound bliss to the mind.

我們應當思考這一點：

我們不斷嚷著要去看男朋友女朋友，心裡不斷混亂混亂、 飢渴飢渴、 痛苦痛苦；當看見那一刻，快樂一會兒，心裡滋潤幸福一下，然後就沒了

我們想要聽歌，心裡不斷混亂混亂、 飢渴飢渴、 痛苦痛苦；當聽完後，心裡滋潤滿足一會兒，然後就沒了

我們想要嗅一種香水或花香，心裡不斷混亂混亂、 飢渴飢渴、 痛苦痛苦；當嗅完後，心裡滋潤滿足一下，然後就沒了

我們想要吃自助餐，心裡不斷混亂混亂、 飢渴飢渴、 痛苦痛苦；當吃完後，心裡滋潤滿足一會兒，然後就沒了

我們被性慾燃燒，心裡不斷混亂混亂、 飢渴飢渴、 痛苦痛苦；當性交後，心裡滋潤滿足一會兒，然後就沒了

我們實際想要的，是享受感官享樂時，或之後的那種滿足感和快樂

如果是這樣的話，為什麼要從感官中取得快樂呢？

從感官而得到的快樂極之短暫，相信沒有人會否認的

事實上，有比這更恆久的快樂，那就是禪定的快樂

如果我們像Ajahn Brahm 那樣放鬆～到極點～ 放下～到極點～

就算不用進入很深的禪定。心處於一般禪定的狀態多久，就有多久的那種我們夢寐以求的滿足感

可以是一個小時，五個小時，一整天....

然而，禪定一下降、 禪定一退；那種幸福的滿足感又沒有了

如果談到永久的那種幸福感，那就是消除自我的快樂，根斷一切煩惱的快樂

不覺得自己有任何重要性，不會貪婪飢渴，不會生氣懷有惡意，不會散亂迷亂

始終平靜滿足

大師父說這就是涅槃之樂，最高的永久快樂

We should reflect on this:

We constantly shout about wanting to see our boyfriends or girlfriends, feeling chaotic, thirsty, and in pain; when we see them, there’s a moment of happiness, a brief feeling of joy, and then it’s gone.

We want to listen to music, feeling chaotic, thirsty, and in pain; after listening, there’s a moment of satisfaction, and then it’s gone.

We want to smell a fragrance or the scent of flowers, feeling chaotic, thirsty, and in pain; after smelling it, there’s a moment of satisfaction, and then it’s gone.

We want to eat at a buffet, feeling chaotic, thirsty, and in pain; after eating, there’s a moment of satisfaction, and then it’s gone.

We are burned by sexual desire, feeling chaotic, thirsty, and in pain; after intercourse, there’s a moment of satisfaction, and then it’s gone.

What we truly want is to enjoy that sense of satisfaction and happiness during or after sensory pleasures.

If that’s the case, why seek happiness from the senses? The pleasure obtained from the senses is extremely short-lived, and we believe no one would deny that.

In fact, there is a more lasting happiness, which is the joy of stillness. If we relax~ to the max~; let go ~ to the max~ like Ajahn Brahm teaches;  even without entering deep stillness, the heart  then remains in a state of contentment for as long as we can maintain that stillness

It could be for an hour, five hours, a whole day...

However, once the stillness subsides, that blissful sense of satisfaction disappears again.

When it comes to a permanent sense of happiness, it is the joy of eliminating the sense of self, the happiness of cutting off all defilements.

Not feeling any importance, not being greedy or thirsty, not being angry or malicious, not being restless or confused—always calm and content.

The great masters say this is the bliss of Nibbana, the highest, permanent happiness.

在這個世界裡

苦樂是自找的

沒有人給予痛苦我們，也沒有人給予快樂我們

痛苦是因為渴求不被滿足

不是因為誰怎樣怎樣，不是因為發生了什麼事情

一旦把渴求剷除

痛苦就會熄滅

只剩下快樂

In this world,

suffering and happiness are self-created.

No one gives us pain, and no one gives us joy.

Pain arises from desires that are unfulfilled,

not because of what someone does or what happens.

Once desires are eliminated,

pain will cease,

leaving only happiness. 

在這堆魚中，大部份被抓到的都是愚昧無知的。

他們不斷掙扎掙扎，漁夫怕他們會跳走，所以拍死那些掙扎的魚

有一兩條魚比較聰明，他們不掙扎，讓漁夫以為他們死了

他們認識周圍的環境，不斷蒐集資料，培育智慧；當時機成熟時便一躍跳走，安樂地回到大海中

同樣地，大部份人類都是愚昧無知的

他們不斷掙扎掙扎：想要變好，不想要目前的處境

大自然就拍死這些掙扎的人，讓他們痛苦·等等的精神疾病

有一些人因為佛陀教路，所以比較聰明

他們不掙扎，培育內心的平靜

以這份平靜作為基礎，他們不斷思維和覺察這個世間和身心的無常、 苦、 無我，培育智慧；當時機成熟，他們就一躍證悟涅槃，安樂地過餘下的人生

In this pile of fishes, most of those caught are ignorant and foolish.
They keep struggling;and the fisherman, fearing they might escape, hits the struggling fish.
There are one or two fish that are smarter; they don’t struggle, making the fisherman think they are dead.
They are aware of their surroundings, constantly gathering information and cultivating wisdom. When the time is right, they leap away, returning peacefully and joyfully to the sea.

Similarly, most humans are ignorant and foolish.
They keep struggling, crave for  better and resisting their current situation.
Nature strikes down these struggling people, leading them to suffer from mental sufferings.
Some people, guided by the Buddha's teachings, are wiser.
They do not struggle but cultivate inner peace.
With this peace as a foundation, they continuously reflect on the impermanence, suffering, and non-self of this world and their bodies and minds, cultivating wisdom. When the time is ripe, they leap into nibanna, living the rest of their lives peacefully and joyfully..

其實這個世界沒有誰的人生是圓滿的

縱使是累積了最多功德的佛陀，也沒有圓滿的家庭---他的媽媽在他出生不久就去世了。而且還要經歷病痛、 自己的僧團被分裂、 被人誹謗之逆境

有的人有錢，但沒有地位

有的人有地位，但沒有錢

有些人有錢有地位，但沒有幸福的家庭

有的人什麼都有，但人際關係不好

縱使沒有人完美，但卻有快樂且不會痛苦的人

為什麼？ 因為他們聰明，懂得四聖諦：

痛苦的原因就是內心的飢渴

假如能夠去除內心的飢渴，就不會有任何痛苦，只剩下快樂....

活在這個世界要各方面都具足圓滿，根本就不可能

In fact, no one's life in this world is perfect. 

Even the Buddha, who accumulated the most merits, did not have a complete family—his mother passed away shortly after his birth. He also experienced illness, the division of his monastic community, and slanderous adversity.

Some people have money but no status.

Some have status but no money.

Some have both money and status but no happy family.

Some have everything but poor interpersonal relationships.

Even though no one is perfect, there are those who are happy and do not suffer. 

Why? Because they are wise and understand the Four Noble Truths: 

the cause of suffering is the craving within the heart. 

If one can eliminate this craving, there will be no suffering, only happiness...

Living in this world in a state of complete fulfillment in all aspects is simply impossible.

"...If you seek worldly happiness,

You will also find suffering..."

If you seek worldly happiness,

You will also encounter suffering.

For example, think about a husband or wife can bring happiness, but they also bring suffering,

That husband or wife wants children to be happy,

But whether it is a son or daughte it also brings suffering,

Because those children will bring challenges to us.

If you want love, You will also find hatred.

You cannot have one without the other;

Wanting one brings two;

This is the law of nature...

Teachings of Luang Pu Khamdee Paphaso,

Wat Tham Phapoo, Mueang District, Loei Province

「……如果你追求世俗的快樂，就會同時遭遇痛苦……」

如果你追求世俗的快樂，就會遇到痛苦。

例如，認為丈夫或妻子帶來快樂，其實也會帶來痛苦，

因為那丈夫或妻子希望有孩子而得到幸福，

但無論是兒子還是女兒，也會帶來痛苦，

因為那些孩子會帶來挑戰。

如果你想要愛，也會同時遭遇恨。

你不能只要一樣；

想要一樣就會得到兩樣；

這是自然法則……

----Luang Pu Khamdee Paphaso 

"For those seeking inner peace,

there is no better path than embracing

the Dhamma and its methods

to train and transform oneself.

The Buddha’s teachings focus primarily

on mastering the mind—

guiding us to refine our habits,

avoid harm and conflict,

and cultivate happiness

according to our capacity.

The higher we elevate our minds,

the deeper our peace becomes.

This inner serenity is cool, refreshing, joyful—

a taste unlike any other.

Those who drink deeply of this Dhamma

will feel its truth within.

Thus it is said:

The flavor of peace, the taste of Dhamma,

surpasses all worldly pleasures...."

「欲求內在平靜者，

當依正法，

循其教誡，

調伏自心。

佛陀聖教，

首重治心——

革除習氣，

遠離災患，

根據我們的能力而培育快樂，

心越提升，

平靜愈深。

此內在之寂靜是，

清涼、甘美、暢悅——

飲此法味者，

會在裡面體驗到。

所以說：

平靜的味道，法的味道，

勝世間一切樂...」

— Dharma Teaching

Venerable Luang Pu Sri Mahawiro

Wat Prachakhom Wanaram (Wat Pa Kung), Si Somdet, Roi Et

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

"Where shall we seek happiness?

Not in rice, possessions, or gold—

these are not the way.

Nor in work alone—

for we suffer precisely

by chasing these very things!

True happiness comes

when we still our hearts:

‘Buddho, Buddho’—

making the mind cool and light,

at ease within itself.

When the heart is at peace,

work becomes peaceful.

Possessions bring no burden.

Markets and villages harmonize.

The entire nation finds tranquility...."

「何處覓真樂？

非米非物非金——

此皆非道。

亦非勞作中求——

因追逐這些，

恰是苦本！

真樂源於

心之寂止：

『佛陀、佛陀』——

令心清涼輕安，

自在無擾。

心安則

萬事皆安。

資財不成累贅。

市井鄉鄰和諧。

舉國得大安穩...」

— Dharma Teaching

Venerable Luang Pu Fun Ajaro

Wat Pa Udom Somporn, Phanna Nikhom, Sakon Nakhon 

一個人要快樂，其實並不用一定要信佛

但一個快樂的人，雖然他自己並不知道，但一定是體現了佛法

例如遇過基督徒天主教徒，他們也可以很快樂啊

為什麼他們會那麼快樂？ 那是因為他們不執著，具有很多善法

根據阿比達摩論，一顆善心，一定是柔軟、 輕鬆、 敏銳、 熟練、 沒有煩惱的。那是快樂的

不一定是宗教教他們的，但他們有追求的時候，會說：‘做到就做到啦，做不到就算了，我也控制不到’ --誒，他們有無我的基本見解。

也有聽過有些天主教徒說：‘所有人都只是我們人生中的過客而已...'  誒，很棒，說出了無常和無我的真諦

他們並不知道，也不會標記：’這是無常、 這是無我、 這是苦‘ 但卻會這樣看的。

就算是沒有宗教的人，見過他們要面對比賽或競爭，也一樣會這樣想：‘我們平常心面對’--他們不會把一件事看得太重、 太嚴重，而是輕描淡寫地面對，不執著

因此一般人也可以擁有很好的精神健康啊！

例如不同的宗教也會鼓勵信徒去捐贈、 幫助別人。

無宗教的一般人也會做啊！有哪裡地震，就去捐錢，有空就去付出、 做義工

他們從中得到了快樂

例如天主教基督教很注重感恩，感謝上帝。一個感恩的人是很知足，很容易快樂的。

他們也教導謙卑、 原諒、 互相關愛等等，進一步減少煩惱，增加快樂

他們也有他們的十誡，持戒後也會感覺良好，格外快樂和有自信。

所以根本快樂是人人都可以做到的，一個體現正法的人就是快樂的人

只不過佛法比較 系統化和直中核心而已。

誰要快樂？ 就布施、 持戒和禪修吧！ 

誰要完全解脫苦、 達致最高的快樂？就實踐八聖道吧！

要知道痛苦的原因就是內心的渴愛和執著

去除渴愛就等於去除痛苦

而實踐八聖道就是去除內心渴愛的方法

這就是佛陀所說的四聖諦了

是否直中痛苦的核心？ 就只是這樣簡單而已...

A person does not necessarily need to believe in Buddhism to be happy. 

However, a happy person, even if they do not realize it, must embody the teachings of Buddhism (Dhamma).

For example, Christians and Catholics can also be very happy. 

Why are they so happy? This is because they are not strongly attached and possess many good qualities.

 According to the Abhidharma, a good heart is tranquil, light, soft, suitable to work, proficient, and free from defilements. That is happiness.

It is not necessarily their religion that teaches them this, but when they pursue something, they say, “If I can do it, I will; if I can’t, then it’s fine; I can’t control at all”—they have a fundamental understanding of non-self.

It is also heard that some Catholics say, “Everyone is just a passerby in our lives…” Ah, that’s wonderful; it expresses the truth of impermanence and non-self.

They may not know it or label it as “impermanence,” “non-self,” or “suffering,” but they just see it this way.

Even those without religion, when facing competition or challenges, think the same: “Let us face it with euqanimity”—they do not take things too seriously or heavily but approach them lightly and without attachment.

Therefore, ordinary people can also have good mental health!

For instance, different religions encourage their followers to donate and help others. Non-religious people do this too! When there is an earthquake, they donate money, and when they have time, they volunteer. They find happiness in this.

For example, Christianity emphasizes gratitude, thanking God.

 A grateful person is very content and easily happy. They also teach humility, forgiveness, and mutual love, further reducing defilements and increasing happiness. They have their commandments, and following them brings a sense of well-being, extra happiness, and confidence.

Thus, happiness is something everyone can achieve; a person who embodies the Dhamma is a happy person.

It's just that Buddhism is more systematic and directly addresses the core.

Who wants to be happy? Just practice generosity, observe precepts, and meditate!

Who wants complete liberation from suffering and to attain the highest happiness? Then practice the Noble Eightfold Path!

Understand that the cause of suffering is the craving and attachment within the heart. 

Removing craving is equivalent to removing suffering.

Practicing the Noble Eightfold Path is the method to eliminate inner craving.

This is what the Buddha called the Four Noble Truths.

Is it directly addressing the core of suffering? 

It’s just that simple...

佛陀在《大吉祥經》中開示：接觸世間法，無憂愁、 無污染、 安樂，這是最吉祥的

佛陀真的非常睿智。

因為這個世界的一切事物，都不是我們想怎樣就怎樣的

我們不是世界的老大，我們完全無法掌控世界

它給我們什麼，我們就接什麼

是好的，我們要接

是不好的，我們也要接

根本不由我們選擇

假如我們內心掙扎、 渴求

苦的還是自己

一旦我們能夠捨去對全世界的執著，我們將能無憂愁、 快樂地過活。有什麼吉祥得過這樣？

The Buddha teaches in the "Sutra of Great Auspiciousness": To engage with worldly matters without sorrow, defilements, remain peaceful, is the most auspicious.

The Buddha is truly wise.

Everything in this world does not happen according to our wishes. 

We are not the boss of the world; we cannot control it at all. 

We receive what it gives us. 

If it's good, we have to accept it;

if it's not good, we also have to accept it. 

We have no choice at all!

If we struggle and crave in our hearts, we are the ones who suffer.

Once we can let go of our attachments to the entire world, 

we will be able to live without sorrow and remain happy. 

What could be more auspicious than this?

"True happiness lies in a peaceful mind.

Other forms of happiness are unreliable—

dependent on external objects.

When those objects change,

that happiness vanishes.

But happiness born of inner stillness

depends on nothing else...

It relies solely on

'mindfulness' (สติ) and

'clear comprehension' (สัมปชัญญะ)..."

「真正的快樂在於平靜的心。

其餘的快樂皆不可靠——

依賴外物而生的。

外物若變異，

樂即隨之消散。

然而由寂靜所生之樂，

不假外緣......

唯依

『正念』（สติ） 與

『正知』（สัมปชัญญะ） 而住......」

Luang Pu Rian Waralapho

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ 

This man is sitting cozily in the room, with air-conditioner cooling him, an attendant massaging him, a drink making him feel content.

Howver, meditation is even better than this.

Just making the mind still, the mind is cool like an air-conditioner turning on

more comfortable than people massaging us

more content than drinking a beverage

the mind is in a continuous , uninterrupted bliss that no sensual pleasure can compare to it

這個男人正舒服地坐在房中，空調送來涼風，侍者為他按摩，飲品令他滿足。

然而，禪修之樂更勝於此。

只需讓心靜止，心便如開冷氣般清涼涼爽

心比被他人按摩更舒適舒服

心比喝飲品更滿足

此心安住於持續不斷的滋潤和喜悅中，世間任何感官享樂皆無法比擬

欲求快樂的人，如果享受五欲之樂，就等於口渴喝鹽水

欲求快樂的人，如果享受禪定之樂，就等於喝清甜的的清水

為什麼？

眼睛看到美麗的影像

耳朵聽到好聽的聲音

鼻子嗅到好聞的氣味

舌頭嚐到好吃好喝的東西

身體接觸到好摸的東西

如果心沒有節制，將越來越混亂和痛苦

如果心放鬆靜止，就會慢慢地充滿能量和喜悅，這才是真正的止渴！

For those who seek happiness, indulging in the pleasures of the five senses is like quenching thirst with saltwater. 

For those who seek happiness, enjoying the bliss of meditation is like drinking clear, sweet water. 

Why? 

When The eyes see beautiful sights, 

The ears hear pleasant sounds, 

The nose smells delightful fragrances, 

The tongue tastes delicious food and drink, 

The body touches smooth and pleasing textures. 

If the mind lacks restraint, it will only grow more chaotic and suffer. 

But if the mind relaxes and becomes still, it will gradually fill with energy and joy—this is the true way to quench thirst! 

如果我們和一般人說修行修行，這未免太過宗教化了

修行是什麼？其實僅僅是提升EQ 而已😂

戒限制了我們粗糙的負面情緒,大致地管理好我們的情緒

定限制了我們中等的負面情緒，中等地管理好我們的情緒

慧限制和去除我們微細的負面情緒，細微地管理好我們的情緒

佛陀和阿羅漢EQ 爆燈！僅此而已

If we tell ordinary people about "Dhamma practice," it might sound too religious.

So what is "Dhamma practice" really? It’s simply about improving EQ (Emotional Quotient). !😂

Precepts (Sīla) restrain our coarse negative emotions, roughly managing our emotional state.

Stillness (Samādhi) restrains our moderate negative emotions, moderately managing our emotions.

Wisdom (Paññā) restricts and removes our subtle negative emotions, finely managing our emotions.

The Buddha and Arahants? They’ve EQ to the max~ that’s all there is to it!

有許多苦都是自己想多了

用一個禪修方法讓心停止去胡思亂想是一個方法

把內心的渴望執著去除是最好的方法

Image cred. To @wongsiudio

Devotee: The first Noble Truth is about the unsatisfactoriness of life, or dukkha. But people often ask: you always look so happy—is it real, or are you just putting on an act?

Ajahn Brahm: It's not an act at all. If I just pasted on a happy smile to fool everyone, I'd soon be found out. I'm now a very well-documented monk, so the happiness has to be genuine. When you're playing a role, you become so tense after a while that you can even get sick.

So the happiness is real. But how can that be? I once gave a series of talks in Indonesia called "Happy Every Day." People would challenge me: how can you be happy every day? What about nighttime? What about when you're sick, grumpy, or when things don't go your way?

The point is this: be happy to be grumpy, happy to be tired, happy to be wrong sometimes, happy to fail sometimes—even happy to be sick.

Sickness is a great example. Is there anyone in this room who's never been sick in their entire life? If someone raised their hand saying they've never been sick ever, they'd be so weird and strange that people would rush them to a medical facility for tests. In fact, if you're always perfectly healthy every single day of your life, there's probably something wrong with you.

It's alright to be sick. It's natural to be sick. It's normal to be sick. So why do people say, "There's something wrong with me—I'm sick"? My students in Australia are well known for going to their GP and cheerfully announcing, "Doctor, there's something right with me—I'm sick again!"

In other words, we're accepting that sickness is part of life. We're happy to be sick. We accept being sick. We open the door of our heart to life as it is. …

When you truly understand dukkha, suffering, you stop fighting it. You accept it. This is what my teacher meant with his wonderful saying: "Joy at last to know there's no happiness in the world."

What does that mean? It means you no longer complain or think there's something wrong with you, with the world, or with life itself. Suffering is simply part of life. When happiness comes, you enjoy it. When difficulties come, that's part of life too. The suffering of life is exactly where we learn, where we grow. Without those challenges, there would be no growth.

This is why the 70% rule is so important. If your life is always 100% happy, successful, and free of problems, you learn nothing. It's the difficulties, the troubles, and the trials of life that help people grow.

Here's one of my favorite similes: Imagine you tread in dog poo while walking home. Never scrape it off your shoes until you get home. Always take the dog poo home with you. Then, in your garden, scrape it off—say, right under the mango tree. One year later, your mangoes will be sweeter and juicier than ever before. Why? Because dog poo is great fertilizer.

The difficulties of life are where we grow. The problems you have in your business, in your relationships, in your practice—these are opportunities. This is where real growth happens.

Yes, suffering is the first Noble Truth, but it also leads to happiness and to enlightenment. It's precisely where we learn and grow.

Effective Management by Ajahn Brahm 6th Nov 2017

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

信徒：第一聖諦講的是生命的無常與不讓人滿意，也就是「苦」（dukkha）。但是大家常常問：你看起來總是那麼快樂——這是真的嗎？還是你只是在裝模作樣？

阿姜布拉姆：這絕對不是裝的。如果我只是為了騙大家而強顏歡笑，很快就會被拆穿。我現在已經是個被記錄得非常詳細的僧人，所以這份快樂必須是真實的。如果你在扮演一個角色，久了之後會變得非常緊張，甚至會生病。

所以，這份快樂是真實的。但這怎麼可能呢？我曾在印尼講過一系列題為「每天快樂」的講座。人們會質疑我：怎麼可能每天都快樂？晚上呢？生病的時候呢？心情煩躁的時候呢？事情不如意的時候呢？

重點就在這裡：要快樂地煩躁、快樂地疲倦、有時候快樂地犯錯、有時候快樂地失敗——甚至快樂地生病。

生病就是一個很好的例子。這房間裡有誰一輩子從來沒生過病嗎？如果有人舉手說自己從來沒生過病，那個人會超級怪異、超級奇怪，大家一定會立刻把他送到醫院去做檢查。事實上，如果一個人一生中每一天都完美健康，那大概才真的有問題。

生病沒關係。這是自然的。這是正常的。所以為什麼有人會說：「我有問題——我生病了」？我在澳洲的學生很有名，他們去看家庭醫生時，會開心地說：「醫生，我又對了——我又生病了！」

換句話說，我們接受生病是生命的一部分。我們快樂地生病。我們接受生病。我們敞開心門，迎接生命本來的樣子……

當你真正理解「苦」（dukkha）、理解痛苦時，你就不會再抗拒它。你會接受它。這就是我的老師那句精彩的話所要表達的：「終於喜悅，知道世上沒有快樂。」

這是什麼意思？意思是你不再抱怨，不再覺得自己有問題、世界有問題、生命有問題。痛苦只是生命的一部分。快樂來了，你就享受它；困難來了，那也是生命的一部分。生命的痛苦正是我們學習的地方、成長的地方。如果沒有這些挑戰，就沒有成長。

這就是為什麼「70%法則」如此重要。如果你的生活永遠是100%快樂、成功、沒有問題，你什麼都學不到。正是生命的困難、麻煩和試煉，才讓人成長。

這是我最喜歡的比喻之一：想像你走路回家時踩到狗屎。千萬不要在路上就把鞋子上的狗屎刮掉。一定要把狗屎帶回家。然後到家裡的花園裡，把它刮下來——比如說，就刮在芒果樹下。一年後，你的芒果會比以往任何時候都更甜、更多汁。為什麼？因為狗屎是極佳的肥料。

生命的困難就是我們成長的地方。你在生意上、關係中、修行中遇到的問題——這些都是機會。這正是真正成長發生的地方。

是的，苦是第一聖諦，但它也會引導我們走向快樂與覺悟。它正是我們學習與成長的所在。

阿姜布拉姆《有效管理》講座  

2017年11月6日  

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

Do you know what this video of burning firewood is called? 

Netizens have crowned it the "Ultimate Healing Video" 😆 

Despite its seemingly monotonous and repetitive visual style, it has astonishingly amassed over 150 million views in the past nine years. It is even estimated that its advertising revenue has reached $1.2 million (approximately HK$9.36 million). 

Some say we are now in the Dharma Ending Age— 

What Dharma is ending? 

Everyone is practicing *fire kasina* meditation instead 😂 

Indeed! Watching the flames and feeling peace and joy arise in the heart—that already is practicing fire kasina meditation! 

Some netizens say watching this video helps reduce stress and aids sleep. 

These, in fact, are all benefits of meditation. 

知道這段火燒柴的影片叫什麼嗎？

它被網民封為「治愈神片」😆

看似單調重複的視覺風格，卻在過去九年創下超過1.5億觀看人次的驚人紀錄。更有估計指出，其廣告收入已達120萬美元（約936萬港元）

有人說現在是末法時代

末什麼法？

大家都在修火遍😂

是啊！看著火，然後心生起平靜和喜悅，這已經是在修火遍了！

有些網友說，看這段片具有減壓及助眠的作用

這些其實都是禪修的好處

“...Do not play around too much;

the teachers are becoming fewer every day.

If we only practice a little, it will all turn worldly.

As Luang Pu Mun predicted,

the forest monasteries will become village temples,

village temples will become places of the dead,

and the dead will turn to madness.

He predicted it all.

Look at how hot the world is now;

when one approaches the monks,

when one sees the teachers,

the heart feels at ease…

See?

Those who come close to the teachers feel calm and peaceful.

Just seeing the temple,

seeing the behavior of the teachers,

the mind becomes serene.

If one goes out into the world,

one will soon run back to the Dhamma again.

Observe this;

if the heart is not burning, it wouldn’t run back.

It is very chaotic in these times.

Progress and decline coexist.

What more can we achieve?

Even within families, there’s competition

to be the prominent one in the household.

The same goes for leadership;

there’s a struggle for the chair, seeking prominence.

Soon one is removed from position,

and shortly after, one is appointed again.

In this world, when you think about it, where is happiness?

There seems to be no happiness.

If you truly reflect,

go and contemplate this carefully….”

“...不要玩得太過火；

師父們每天都在變少。

如果只稍微修行，將會完全變成世俗。

如同阿姜曼所預言，

森林寺廟將變成村莊廟宇，

村莊廟宇將變成死者的地方，

而死者將變得瘋狂。

他預言的一切都已經成真。

看看現在世界是多麼炎熱；

當一個人接近僧侶，

當一個人看到師父，

心情就會感到安慰……

看！

那些接近師父的人都感到心靈的平靜。

光是看到寺廟，

看到師父的舉止，

心靈就會變得寧靜。

如果一個人走入世俗，

不久就會跑回來尋求法。

觀察一下；

如果心不焦慮，就不會跑回來。

如今的時代真的很混亂。

進步與衰退並存。

我們能得到什麼呢？

甚至在家庭中，大家也在競爭

成為家庭中的佼佼者。

同樣的道理也適用於領導；

大家在爭奪地位，追求卓越。

不久就會被罷免，

不久又會被重新任命。

在這個世界上，想來想去，哪裡有快樂？

似乎沒有快樂。

如果你真正反思，

請仔細思考這一點……”

Dharma Teachings

Luang Pu Lee Kusaltharo

Wat Phu Phadaeng, Udon Thani Province

一般人有無事化有事、小事化大事的能力

但修行人卻有大事化小、小事化無的能力

為甚麼這樣呢？

一般人的內心是完全混亂的。他們的心動蕩不安。

就算平白無事，內心都會自動造作不同的煩惱、擔憂出來。

當真的出現不幸的事情，內心的造作會更加嚴重，負面情緒會更多；結果小事卻變成大事了

而修行人因為平時有修習戒定慧，擅於調伏自心。煩惱一出現，熟練的正念就會立即識破它們，讓它們縮回去。

因此無論有多大的事情發生，都不能太影響他們的心情和神志。

聽過有大師父被醫生告知患上癌症，但大師父的反應卻是輕鬆地笑出來了。

在他們眼中，生、老、病、死、求不得、愛別離、碰見不可意的--實是再正常不過的了。他們的心早已完全接受這些常態，放下一切，所以不會掙扎和痛苦。

這就是佛法的威力

Ordinary people have the ability to turn nothing into something and small matters into big ones. 

But practitioners (of Dharma) have the ability to turn big matters into small ones and small matters into nothing. 

Why is this so? 

The minds of ordinary people are completely chaotic. Their hearts are restless and unsettled. 

Even when there is objectively nothing wrong, their minds automatically fabricate various troubles and worries. 

When real misfortunes occur, the mental fabrication becomes even more severe, and negative emotions multiply; as a result, small matters turn into big ones. 

In contrast, practitioners, through regularly cultivating precepts, stillness, and wisdom, are skilled at taming their own minds. As soon as defilements arise, proficient mindfulness immediately recognizes them, causing them to subside. 

Therefore, no matter how major an event occurs, it cannot greatly affect their mood or composure. 

I have heard of a great master who, upon being informed by a doctor that he had cancer, responded by smiling lightly and relaxedly. 

In their eyes, birth, aging, illness, death, not getting what one wants, separation from loved ones, encountering the unpleasant—these are simply the most normal things in life. Their minds have long fully accepted these ordinary realities and let go of everything, so there is no struggle or suffering. 

This is the power of the Buddha's Dharma. 

我們常說‘隨緣’

這其實是一種非常好的態度

如果我們真的能夠100%隨緣的話，我們將不會有任何內心的痛苦和壓力

隨緣意思就是，當下有什麼條件，我們就順應那個條件而生起反應。

隨緣是消極、懶惰嗎？

非也

我們看到，就算是佛陀和諸位阿羅漢，也非常精勤地度化眾生，從事種種公益活動。他們的生產力、勤奮程度甚至大幅度地超越一般人。

隨緣意味著積極生活的同時而沒有壓力和痛苦。因為隨緣的人知道無我，知道一切都無法掌控，所有的思想、說話、行為，乃至於我們遇到的一切，僅僅是條件組合而已，毫無實質。

當如此看到，就不會強求，也不會生起貪婪。因為知道就算貪，都沒用，不會讓我們多了東西，只是徒添壓力罷了。有多少、結果如何，僅僅只是隨條件而發生而已。

當我們不渴求，就如佛陀在四聖諦中提到：‘渴愛是痛苦的原因，渴愛的熄滅是痛苦的熄滅’ ；我們將不會有任何痛苦和壓力。

我們可以作出對未來的規劃、對過去的反思；但一切順其自熱，把心門完全打開，接受過去的一切、現在當下、和未來將會迎來的一切---無論好與壞。

內心不會掙扎和痛苦。

把一般人以撈取、得到的動機，轉化為慈悲、利益自己和他人、不執著的動機

因此隨緣是絕佳的生活態度

We often say "go with the flow" (suí yuán). 

This is actually a very good attitude. 

If we could 100% go with the flow , we would have no inner suffering or stress.

"Going with the flow" means: based on the conditions present at the moment, we respond accordingly. 

Is going with the flow passive or lazy? 

Not at all. 

We see that even the Buddha and the arahants diligently guide sentient beings and engage in various acts of public welfare. Their productivity and diligence far surpass that of ordinary people.

Going with the flow means living actively without stress or suffering. Those who go with the flow understand non-self (anattā) and know that nothing can be controlled—all thoughts, speech, actions, and everything we encounter are merely combinations of conditions, without any real substance. 

Seeing this, we neither force things nor give rise to greed. We know that craving is useless; it won't bring us more, it only adds stress. What we have and how things turn out simply unfold according to conditions. 

When we are free from craving, as the Buddha taught in the Four Noble Truths: “Craving is the cause of suffering; the cessation of craving is the cessation of suffering”—we will have no suffering or stress.

We can make plans for the future and reflect on the past, but we let everything take its natural course, opening our hearts completely to accept all that has happened, the present moment, and all that will come—whether good or bad. 

The mind will not struggle or suffer. 

We transform the ordinary motivation of grasping and acquiring into one of loving kindness, compassion, benefiting ourselves and others, free from attachment.

Thus, going with the flow is an excellent way of life.

The heart is more important than everything external.

If we are in hell but our heart is joyful, then in that moment, we are actually in heaven.

If we are in heaven but our heart is suffering, then in that moment, we are actually in hell.

If our heart is filled with right mindfulness, stillness, and wisdom, what does it matter if we lose our job?

What does it matter if we go through a divorce?

What does it matter if we lose a loved one?

We are always in heaven.

But if our heart is constantly restless,

filled with insatiable thirst, restlessness, anger, and jealousy,

and we are in a state of confusion as if the mind is flooded with water

then even if we are in a luxurious mansion,

we have a billion in the bank,

what is the use?

That is hell with a signboard of heaven.

Everything in the world is unimportant and can be relinquished, because the most important thing is the heart. 

心比外在一切東西重要

假如我們身在地獄，但心是快樂的；

那麼那一刻，我們其實是在天堂

假如我們身在天堂，但心是痛苦

那麼那一刻，我們其實是在地獄

假如我們的心有正念，有定力，有智慧

失去工作又如何？

離婚又如何？

死了親人又如何？

我們一直都在天堂之中

但如果我們的心一直在散亂，

不斷飢渴不安，不斷生氣妒忌

處於水浸的昏沉狀態

那麼就算身在豪宅之中

銀行存款有十個億又如何？

那是在掛著天堂招牌的地獄

世間的一切全都不重要，全都可以捨棄

因為最重要是心

Devotee: How do deep meditations benefit daily life? 

Ajahn Brahm: Number one: it gets you out of daily life. There are too many people on the planet, too many consumers. And if you get all your pleasure out of deep meditation, you don't need TVs, you don't need internet, you don't need big houses, and so you consume much less. Isn't that great for the environment? You don't need a car—I don't own a car; the monastery does. Right? But what it does mean is in daily life, you're possible to not get angry. That's a beautiful thing. 

There are too many people who get upset and angry in this world, and when that's just not part of your social repertoire, how much can you help other people? Even actually, I often talk about myself—it's only because I know exactly what happened, why it happened. Remember, just one of the best pieces of praise I ever got in my life was when I received a telephone call from a prison officer. And he said, "Oh, Ajahn Brahm, I got through to you at last. Can you please come back to teach at my prison?"—the prison where he worked. 

I said, "Look, you know, I've got to do meditation retreats; I've got to go to the Buddhist Fellowship, the Buddhist Gem Fellowship; go over to Sydney and Melbourne to teach, and blah blah blah." And then he said, "Look, can you please come to our prison to teach?" And of course, I said, "Why me?" And what he said was one of the best pieces of praise I've ever heard. He said, "Because I've been in this prison service all my life—that's my career. I'm about to retire, and I've noticed something strange, unique: every prisoner who comes to your classes, once they finish their sentence, never comes back to prison. Zero recidivism."

And he said, "That's why we want you back, please." And sometimes that made me think: why? What was I doing? You know, people who go to jail, they have a very hard time when they come out of jail. They usually lose their wife if they're a guy who went to jail, and the family as well. Who wants to employ someone who was a prisoner before? And so they have such a hard time. So anyway, I said because I don't ever see any prisoner in—I don't ever see any criminal in jail. I see the rest of them, the people who weren't criminals—the other part of that person.

2024 March - April (9/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=CXQ7enorLVo&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=9

信徒：深層禪修如何益於日常生活？

阿姜布拉姆：第一：它讓你從日常生活中抽離。這個星球上人太多了，消費者太多了。如果你能從深層禪修中獲得所有喜悅，你就不需要電視，不需要網路，不需要大房子，因此你的消費會少得多。這對環境不是很棒嗎？你不需要汽車——我沒有汽車；寺院有。對吧？但這也意味著，在日常生活中，你可能不會生氣。這是一件美好的事。

這個世界上有太多人煩惱和憤怒，而當這完全不是你社交行為的一部分時，你能幫助他人多少呢？其實，我經常談論自己——那只是因為我確切地知道發生了什麼，以及為何發生。記得，我一生中得到過最好的讚美之一，是來自一位監獄官打來的電話。他說：「噢，阿姜布拉姆，我終於聯絡上您了。請問您能否再來我工作的監獄教課？」

我說：「你看，你知道的，我得帶領禪修閉關；我得去佛教聯誼會、佛教之寶聯誼會；還得去悉尼和墨爾本教學，諸如此類。」然後他說：「請問您能否來我們的監獄教學？」當然，我問：「為什麼是我？」他的回答是我聽過最好的讚美之一。他說：「因為我一生都在監獄服務——這是我的職業。我即將退休，而我注意到一件奇怪又獨特的事：每個來上您課程的囚犯，一旦服刑期滿，就再也沒有回到監獄。再犯率為零。」

他說：「所以我們希望您再來，拜託了。」這有時讓我想：為什麼？我做了什麼？你知道的，進過監獄的人，出獄後日子非常難過。如果是男性入獄，通常會失去妻子，家庭也可能破碎。誰願意雇用曾經是囚犯的人呢？因此他們處境非常艱難。總之，我說那是因為我從不把任何人看作囚犯——我從不在監獄裡看到任何罪犯。我看到的是他們的其他部分，那些不是罪犯的部分——那個人的另一面。

2024年3月-4月 (9/19) | 9日禪修 | 阿姜布拉姆

https://www.youtube.com/watch?v=CXQ7enorLVo&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=9

《不要執著別人的事情》

我們要訓練自己的「心」讓它保持平靜，無論發生什麼事情，什麼東西升起，什麼東西消失，都要讓我們的心保持平靜，不要去捲入其中。捲入其中只會造成不必要的痛苦——免費的痛苦。光是我們自己的事情就已經不夠了，還要去承擔別人的痛苦，去擔心孩子、孫子、朋友及他們的事情。讓他們的問題成為他們的問題，我們不應該讓它們困擾到我們的心。人們已經有很多理由去受苦。如果我們去承擔所有的痛苦，最終會變得神經質。我們思慮過多、擔心太多，以至於無法幫助他人，卻忽視了訓練自己的心。反而我們在想著他們的問題，心裡感到可憐，擔心他們的安危，害怕他們不會好，擔心他們會遇到危險，害怕他們會貧窮。各種各樣的思考，思考越多，習慣就越深。

佛陀教導我們不要想太多，不要過度擔心。孩子和孫子怎麼樣與我們無關。我們應該練習放下。這樣，我們就能避免因為不必要的擔憂而造成心裡的煩惱。我們覺得不會去想，但實際上還是會想，因為我們已經習慣了這種思維方式。佛陀告訴我們要停止，不要製造心裡的煩惱。我們應該練習接受和放下，認識到別人的事是他們自己的責任。我們來到這個世界上沒有帶來任何東西，當我們死去時也帶不走任何東西。我們需要這樣思考，訓練自己的心讓它保持平靜，放下對孩子、家庭和社會的思考。光是擔心自己的問題還不夠，我們還要思考社會和政治的事情，陷入自私的思維中。佛陀告訴我們不要去關心政治，因為這沒有意義，這反映了人們的自私。我們想著他們為什麼這樣或那樣，覺得不應該這樣做，然後就陷入了這些思維中。

這是一段來自《善心、平靜心 4》一書的佛法教誨。

---Luang Por Ganha 

《Dont cling to other's issues》

We train our 'hearts' to be calm, no matter what happens, what arises, or what passes away. We should keep our hearts calm and not get tangled up in it. Getting tangled leads to unnecessary suffering—free suffering, even. It’s not enough that we suffer from our own issues; we also take on the suffering of others, worrying about our children, grandchildren, friends, and their matters. Let their issues be theirs; we shouldn't let them trouble our hearts. People already have plenty of reasons to suffer. If we take on all that suffering, we risk becoming neurotic. We overthink and worry so much that we can't help them, and we neglect to train our own hearts. Instead, we think and obsess over their problems, feeling sorry for them, worrying about their well-being, fearing they won’t be okay, worrying they’ll face danger, or fearing they’ll be poor. We think about all kinds of things, and the more we think, the more it becomes our habit.

The Buddha teaches us not to overthink or worry excessively. Whatever happens with our children or grandchildren is not our concern. We should practice letting go. This way, we stop creating mental defilements by avoiding unnecessary worries about others. We think we won’t think about it, but we end up thinking anyway because we’ve become so skilled at it. The Buddha advises us to stop and not create mental defilements. We should practice acceptance and letting go, recognizing that others are their own responsibility. We come into this world without bringing anything, and when we die, we take nothing with us. We need to think this way, training our hearts to be calm and letting go of thoughts about children, family, and society. It’s not enough to worry about our issues; we also think about community and political matters, becoming entangled in selfish thoughts. The Buddha tells us not to concern ourselves with politics as it serves no purpose, as it reflects the selfishness of people. We ponder why they do this or that, thinking it shouldn’t be done, and we get stuck in those thoughts.

----Luang Por Ganha

This is a segment of a Dhamma teaching from the book "Kind Heart, Peaceful Mind 4." 

要遠離、去除精神上的痛苦；其實非常簡單，又非常難

簡單是因為原理簡單、道理簡單

第二聖諦：渴愛是痛苦的原因

第三聖諦：渴愛的止息就是痛苦的止息

每次我們生起痛苦、壓力、焦慮、恐懼、抑鬱、生氣，我們就可以問問自己：我究竟在渴求些什麼呢？

只要我們不貪、不渴求、不執著，就什麼痛苦都沒有

但為什麼難？ 因為說就容易，做就難😂

例如一個人貪錢，過了幾十年依然貪錢

一個人貪權，過了幾十年依然貪權

一個人貪名，過了幾十年依然貪名

一個人好色，過了幾十年依然好色

江山易改，本性難移

我們貪不貪，都一樣。貪並不會讓東西多了，只是徒增精神壓力而已啊！

例如無論我們貪不貪，錢都一樣每個月特定日子來。我們不斷貪求、想著錢、沒有節制（戒），反而製造內心的混亂和壓力、無法專注工作（定）。當我們無法專注工作，就無法做得好（慧）。當我們無法做得好，最後反而少了錢、差了。

如果要讓一個人作出很大的改變，通常要有很大的挫折來打擊他。不然他是幾乎不會改的

例如一個人貪錢，就所有錢突然消失

一個人貪權，就所有權力都突然沒了

一個人貪名，就突然許多人說他是非、詆毀他、罵他

一個人鹹濕（好色），就讓他追不到女孩子、男孩子

當他們遭受很大的痛苦，他們就可能尋找脫離痛苦的方法

方法是什麼？不要貪、不要執著😂

怎樣不要貪、不要執著？

也是很簡單，修習戒、定、慧

戒其實就是節制自己、道德的約束。其實我們都不是完美的，人非聖賢孰能無過呢？我們人人都肯定犯過錯！

但過去的就不要理了。我們就在當下下定決心：‘由現在起，我不會傷害任何生命、不會傷害自己’。當我們建立起道德和約束，就會慢慢有自信、不容易後悔。當我們不後悔，內心就不會混亂，也就容易平靜下來。

其實也要戒絕任何會影響神志的東西，包括酒類、毒品。為什麼？ 當我們喝下去後，是會讓內心越來越混亂、不受控的。有些人喝了酒第二天，整顆心都陷入黑暗、懶惰、混亂、不舒服。這也是在傷害自己

所以自我約束是會幫助禪定的生起的。禪定是什麼？ 就是內心的平靜、集中、喜悅、舒服、清明。

有些人會覺得一定要看呼吸啊之類的，但其實不是的！有非常非常多的方法！

很簡單，譬如我們最喜歡什麼顏色？如果是藍色的話，就在心裡想像藍色的東西，例如藍玫瑰。然後就不斷在內心默念和標記‘藍、藍、藍、藍’，如果我們喜歡這個方法的話，心很容易平靜下來，變得清涼喜悅。這種禪修方法叫‘色遍’

有些人有宗教信仰的，譬如信耶穌。我們就想像耶穌的圖像和祂種種美德，例如謙遜、無私、慈悲、捨己奉獻。不斷這樣思維，內心也會變得平靜、喜悅和涼快。這種禪修方法叫‘天神隨念’

如果我們喜歡遠足，可以去郊外，觀看壯麗的山河、大自然。當我們集中在平靜的湖泊，心變得平靜和喜悅，這是‘水遍禪’。

當我們因為觀看壯麗的山脈而生起平靜，這就是‘地遍禪’。

當我們因為仰望廣闊的天際、空間而生起平靜，這就是‘空遍禪’。

當我們看著微風吹拂樹叢，讓樹木搖擺，我們生起平靜和喜悅，這就是‘風遍禪’。

入夜後，我們觀看美麗的月光，而生起平靜和喜悅，這是‘光遍禪’。

當我們集中觀看營火，而生起平靜，這是‘火遍禪’。

其實不用一定要出外，只是心中想像，然後集中去那個影像那裡，已經是了。只不過要提醒的是，如果我們看到有什麼光、見到什麼什麼啊，不要去理會，因為這不是我們的目標，我們的目標僅僅只是內心的平靜和喜悅而已。

禪修要以放鬆、放下的心來禪修，心才會容易平靜下來。

如果心不斷地跑，以強硬的方法去威迫讓心回來，它只會和我們作對，跑得更厲害。

但當我們對心施予善意、不強迫它，它就會以善意回報我們😂 。 它雖然仍會跑，但很快就會回來了，而且慢慢減少跑開的頻率。

當我們有很穩定的禪定後，就可以培育智慧：了知事物的真相--透過思維我們執著那樣東西的無常、苦（不讓人滿意的）、無我（‘我’不存在、沒有東西是‘我的’，因為不能被掌控）。

例如我們貪名？就思維，我們可以給人讚，也可以給人彈，這是無常的、無法掌控的，以此去除對名譽的執著和貪求

我們貪權？就思維別人不一定聽我們、受我們控制啊！--這是無我。這刻他聽我的，下一刻不一定聽我的--這是無常。以此去除對權力的執著和貪求

我們貪錢？就思維錢財不是我們想要就有的，那不是我們控制到的--這是無我。我們可以富有，但無常也可以讓我們一夜之間因意外而變得一無所有。以此去除對金錢的執著和貪求

我們好色？就思維異性身體的不乾淨（苦）--由頭到腳，充滿著種種不乾淨的器官。例如大腦、屎便、尿液、血、胃部、胃中的食物渣滓等等，以去除淫慾。

原理非常簡單。但如果沒有禪定的支持，是非常難去除執著的。當我們有很穩定的禪定，心就會變得清爽、舒服、飽滿、喜悅、勇敢、有力量。如果定力深到一個層次，全身每個毛孔甚至會充滿喜悅呢！這種快樂超越任何我們嚐過的感官欲樂。 有禪修者形容這比性高潮還要快樂純潔。有吸毒人士反映，這比海洛因更加快樂。

就好像我們有一個很要好的朋友，我們天天都見到他，和他上課在一起、吃飯在一起、工作在一起、玩樂時在一起，形影不離的。但一旦他出pool 了（談戀愛了），他就拋棄我們了😂 為什麼？ 他從異性那裡取得的快樂多於從我們那裡取得的快樂😂

同樣地，當我們從禪定那裡取得快樂，也就很自然地會鬆開對世間種種的執著--名譽、權力、財富、異性。我們甚至不再對五種感官的欲樂-- 好看的影像、好聽的聲音、好嗅的氣味、好嚐的味道、好摸的觸感--這些有太多興趣，因為從這些得到的快樂弱得可憐

這時再培育智慧就會簡單得多。

不過我們不會去批判別人的。為什麼？每個人追求什麼樣的快樂是他們的自由。況且，我們也不是完美的，我們自己也有許多渴求和瑕疵😂

不過假如我們看到貪慾、渴求的過患，就不會太過放肆了。

比如說，比較細微的貪慾--想要食好西（美食）。但當去到餐廳門口，卻發現餐廳關了，我們就會很痛苦不滿了。

就算是一般人眼中好的東西，比如說德行。如果我們執著的話....假如有一天，我們不小心傷害了別人，或者別人罵我們壞蛋，我們會難受一整天嗎？哈哈！

我們執著宗教，如果有人攻擊我們的宗教呢？如果我們宗教裡出現醜聞呢？會生氣難受嗎？

宗教人士想去天堂，但有發現，自己不斷渴求，已經造成了精神上的壓力嗎？

To distance oneself from and eliminate mental suffering is, in fact, both very simple and very difficult. 

It is simple because the principle and the reasoning are straightforward. 

The Second Noble Truth: Craving is the cause of suffering. 

The Third Noble Truth: The cessation of craving is the cessation of suffering. 

Whenever we experience suffering, stress, anxiety, fear, depression, or anger, we can ask ourselves: *What exactly am I craving?* 

As long as we are not greedy, not craving, and not attached, there is no suffering at all. 

But why is it difficult? Because it is easier said than done😂. 

For example, a person who craves money may still crave it after decades. 

A person who craves power may still crave it after decades. 

A person who craves fame may still crave it after decades. 

A person who is lustful may still be lustful after decades. 

It’s easier to change a mountain or a river than to change one’s inherent nature. 

Whether we crave or not, the reality remains the same. Craving doesn’t make things increase; it only adds mental pressure! 

For example, regardless of whether we crave money or not, it still comes on the same specific days each month. If we constantly crave, obsess over money, and lack restraint (precepts), we only create inner chaos, stress, and an inability to focus at work (stillness). When we can’t focus, we can’t perform well (wisdom). And if we can’t perform well, we end up with less money and poorer outcomes. 

If we want someone to make a significant change, it usually takes a major setback to shake them. Otherwise, they will hardly change. 

For example, if someone craves money, let all their money suddenly disappear. 

If someone craves power, let all their power suddenly vanish. 

If someone craves fame, let many people suddenly gossip about, slander, and criticize them. 

If someone is lustful, let them fail to attract the person they desire. 

When they suffer greatly, they may then seek a way out of that suffering. 

What is the way? Don’t crave, don’t cling😂. 

How to not crave or cling? 

It’s also very simple: cultivate precepts, stillness, and wisdom. 

Precepts are essentially self-restraint and moral discipline. None of us are perfect—who is without fault? We have all made mistakes! 

But don’t dwell on the past. Make a firm decision in the present: *From now on, I will not harm any living being, including myself.* When we establish morality and discipline, we gradually build confidence and become less prone to regret. When we have no regrets, our minds are not chaotic, making it easier to find peace. 

It is also important to abstain from anything that impairs clarity of mind, including alcohol and drugs. Why? When we consume these, our minds become increasingly chaotic and uncontrollable. Some people, after drinking, feel their entire mind sink into darkness, laziness, confusion, and discomfort the next day. This is also harming oneself. 

Thus, self-discipline helps the development of stillness. What is stillness? It is inner peace, focus, joy, comfort, and clarity. 

Some may think cultivation of stillness must involve watching the breath or similar techniques, but that’s not the only way! There are many, many methods! 

It’s simple: For example, what is our favorite color? If it’s blue, imagine something blue in our mind, like a blue rose. Then continuously mentally note and label: *blue, blue, blue, blue.* If we enjoy this method, the mind easily calms down, becoming cool and joyful. This meditation method is called *kasiṇa meditation*

For those with religious beliefs, such as faith in Jesus, we can visualize an image of Jesus and reflect on His virtues, such as humility, selflessness, compassion, and sacrifice. Continuously contemplating these qualities also brings peace, joy, and coolness to the mind. This meditation method is called *recollection of deities*. 

If we enjoy hiking, we can go outdoors and observe magnificent mountains, rivers, and nature. When we focus on a calm lake, the mind becomes peaceful and joyful—this is *water kasiṇa meditation*. 

When we feel peace by gazing at majestic mountain ranges, this is *earth kasiṇa meditation*. 

When we feel peace by looking up at the vast sky or open space, this is *space kasiṇa meditation*. 

When we watch the breeze swaying trees and feel peace and joy, this is *wind kasiṇa meditation*. 

At night, if we gaze at the beautiful moonlight and feel peace and joy, this is *light kasiṇa meditation*. 

When we focus on a campfire and find peace, this is *fire kasiṇa meditation*. 

We don’t even need to go outside—simply imagining and focusing on these images in the mind is enough. Just remember: if we see lights or visions during meditation, don’t pay attention to them, as they are not our goal. Our goal is solely inner peace and joy. 

Meditation should be practiced with a relaxed, letting-go attitude—only then can the mind easily settle. 

If the mind keeps wandering and we try to force it back harshly, it will only resist and wander even more. 

But when we treat the mind with kindness and don’t force it, it responds with kindness😂. Though it may still wander, it will return quickly and gradually wander less frequently. 

When we have stable stillness, we can cultivate wisdom: understanding the true nature of things—by reflecting on the impermanence, dukkha unsatisfactoriness, and non-self (no an enitity called 'I' and no mine--because we can't control anything) of whatever we cling to. 

For example, do we crave fame? Reflect: we can be praised or criticized—this is impermanent and uncontrollable, thus removing attachment and craving for reputation. 

Do we crave power? Reflect: others may not always listen to us or be under our control—this is non-self. They may listen now but not later—this is impermanence, thus removing attachment and craving for power. 

Do we crave money? Reflect: wealth is not something we can obtain just because we want it—it’s beyond our control (non-self). We may be rich, but impermanence can leave us with nothing overnight due to unforeseen events, thus removing attachment and craving for money. 

Are we lustful? Reflect on the impurity of the human body (unsatisfactoriness)—from head to toe, it’s filled with impure organs: the brain, feces, urine, blood, stomach, undigested food residues, etc., to eliminate lust. 

The principle is very simple, but without the support of stillness, it is extremely difficult to let go of attachments. When we have stable stillness, the mind becomes refreshed, comfortable, full, joyful, courageous, and powerful. If stillness deepens to a certain level, every pore of the body can be filled with joy! This happiness surpasses any sensory pleasure we’ve ever experienced. Some meditators describe it as purer and more blissful than sexual orgasm. Some former drug users say it is even more blissful than heroin. 

It’s like having a very close friend—we see them every day, attend classes together, eat together, work together, and play together, inseparable. But once they get into a relationship😂, they abandon us. Why? Because they derive more happiness from their partner than from us😂. 

Similarly, when we derive happiness from stillness, we naturally loosen our attachments to worldly things—reputation, power, wealth, and the opposite sex. We even lose interest in the pleasures of the five senses—beautiful sights, pleasant sounds, fragrant smells, delicious tastes, and pleasing tactile sensations—because the happiness derived from them is pitifully weak. 

At this point, cultivating wisdom becomes much easier. 

However, we won’t judge others. Why? It is everyone’s freedom to pursue whatever brings them happiness. Besides, we are not perfect either—we ourselves have many desires and flaws😂. 

But if we recognize the drawbacks of greed and craving, we won’t indulge too recklessly. 

For example, take a subtle form of greed—craving good food. But when we arrive at the restaurant door only to find it closed, we feel frustrated and dissatisfied. 

Even things generally considered good, such as virtue, can cause suffering if we cling to them. Suppose one day we accidentally hurt someone, or someone calls us a bad person—would we feel upset all day? Haha! 

If we are attached to religion, what happens when someone attacks our faith? Or when scandals arise within our religious community? Would we feel angry or distressed? 

Religious people may aspire to go to heaven, but do they realize that their incessant cravings have already created mental pressure? 

Thus, if we can eliminate all craving and attachment, that is true bliss—the highest happiness! 

我們有買保險嗎？我們買保險，就是為了在發生意外時得到一筆應急的金錢，去應付困境。

但我們許多時候只是買了世間的保險，沒有買心的保險。

怎樣為之買心的保險？

就是由現在開始，時時思維：我們的名譽、地位、權力、伴侶、兒女、父母、親戚朋友、美貌、智力、健康等等，都是無常的；他們可以隨時離開我們的

那麼當他們真的離開我們的時候，曾經培育的正念與智慧就會來資助我們，讓我們保持平靜快樂、不會難過了

Do we have insurance? We buy insurance to receive emergency funds in case of accidents, to cope with difficulties.

However, many a time,  we only purchase worldly insurance and neglect to buy insurance for the heart.

What does it mean to buy insurance for the heart?

It means that from now on, we should constantly reflect: our reputation, status, power, partners, children, parents, relatives, friends, beauty, intelligence, health, and so on, are all impermanent; they can leave us at any time.

Therefore, when they do leave us, the mindfulness and wisdom we have cultivated will support us, allowing us to remain calm and happy, without feeling sad

我們修行,是為了得到快樂

佛陀教導我們布施,持戒和禪修

我們透過布施,幫助別人而去除自己的自私.為別人帶來快樂, 自己也快樂

我們透過持戒,有同理心,不傷害自己,不傷害別人. 從而擺脫了因為做錯事而生起的後悔. 保持快樂和平靜

我們透過禪修, 得到內心的平靜和自我的去除.

我們不斷培育布施,持戒和禪修,就會一步步體現更高的快樂

根據隆波帕默的教導,當一個人證悟第一階段的法時,他會洞見'我'並不存在.

頓時整個世界變輕鬆了. 我們一直死死呵護的'自我' 原來並不存在! 雖然還時時迷失，但煩惱開始變薄，快樂開始增長

隆波教導,當我們證得第二階段的法時，我們便會擁有快速自我覺知的正念， 煩惱進一步減輕

快樂增多了

當證悟第三階段的法時，隆波說，我們會放下對身體的執著，不會再有厚重的貪心，永不生氣 。

Por khao wanchart yimme 說，我們會發現自己變得很慈悲

心充滿著滋潤的快樂

當證悟第四階段的法時，隆波說，我們連心—這個覺知—也放下了， 我們整個世界也放下了，我們從所有的苦中解脫出來。

我們因此而得到最高的快樂。 無論這個世界發生什麼事，我們都一樣滿足，祥和，和快樂

when the mind is still, and we observe deeply

we will find an astonishing fact...

no matter it is oursleves or others, everyone is inherently selfish LOL

Everyone is grasping and craving for something to fill their void

Even we say love: we love our family, we love our friends, we love our partners

Observe carefully deep down, is this love selfless?

Oh no, we will discover that it is still based on self-centeredness.

We treat them as 'mine' , as our possessions. We want something in return.

However, selfishness is not a good thing. If being selfish is really that good, no one will try to come out of selfishness.

This selfishness is nothing but delulu---We mistakenly think that there is an 'I'

so we grasp something to feed this 'I'--this is greed

we push away something to protect this 'I'-- this is aversion

this sense of self brings numerous problems

it is synonymous with suffering, stress, depression, anxiety, insomia , immorality and corruption.

If the illusion of self is shattered, there is no longer any vessel for suffering; only bliss ,comfort, ease and peace reamining

That will be too cool lol

We could contemplate this,

Can we order our body to grow taller for 30cm immediately? is it controllable, really 'mine'?

this body arises due to combination of the sperm and egg of our parents; and it will perish within 100 years

what arise and fall , is it appropraite to call it a permanent entity 'I'?

Can we shut down this mind, this stream of consciousnesses immediately; stop being aware of the word? is it controllable, really 'mine'?

When we sleep, the active state of mind ceases, inactive state of mind arises. Vice versa when we wake up

what arise and fall , is it appropraite to call it a permanent entity 'I'?

This deep-rooted delulu is really hard to be shattered.

For real wisdom to arise, we need strong stillness to know and see things as they really are

For strong stillness to arise, we need strong foundation of precepts , in order word, self restraint and mindfulness.

Without precepts, stillness and wisdom; selflessness is only empty slogan,we are still wanting something deep down; and suffering will just strike us really hard.

當心定下來深入觀察時，我們會發現一個驚人的事實...

無論是自己或他人，每個人天生都是自私的😂。

人人都在抓取、渴求某些東西來填補內心的空虛。就連我們常說的「愛」——愛家人、愛朋友、愛伴侶，若仔細深究，這種愛真的無私嗎？噢不，我們會發現它依然以自我為中心：我們把他們視為「我的」資產，還期待著某些回報。

但自私並非好事。若自私真那麼好，就不會有人想擺脫自私了。

自私其實是癡迷——誤認為有一個「我」存在，

於是拼命抓取某些東西來餵養這個「我」（這就是貪），

又拼命推開可能威脅這個「我」的事物（這就是嗔）。

這種自我感正是諸多問題的根源，它是痛苦、壓力、憂鬱、焦慮、失眠、道德敗壞和腐敗的同義詞。

若能打破「我」的幻象，痛苦就失去了容器，剩下的唯有平靜、舒服與自在——那該有多酷啊！

我們不妨思考：

我們能命令身體立刻長高30cm嗎？它真是「可被掌控」且「我的」嗎？

這個身體由父母精卵結合而生、百年內必朽壞

會生滅的東西，配稱為永恆的「我」嗎？

我們能立刻關閉心--這個意識之流--停止感知世界嗎？它真是「可被掌控」且「我的」嗎？

睡著時活躍的意識之流熄滅，被不活躍的意識之流來代替

醒來時不活躍的意識之流熄滅，被活躍的意識之流來代替

這樣生滅變異的現象，配稱為永恆的「我」嗎？

這種根深蒂固的癡迷極難破除。

要生起真正的智慧，需藉由強大的定力如實觀照；

而要培養深厚定力，則需持戒的基礎——也就是自制與正念。

缺乏戒定慧，所謂「無私」只是空談，內心仍會暗自不斷渴求，痛苦終將重擊我們。

There are some parts of anatta which are very easy to practice and very helpful. Now, the idea of a self—who do you take yourself to be? But no, let's do one of the other aspects of anatta: not me, not mine, not a self. That middle one—not mine. What do you own? Why do people keep saying "my meditation," "my problem," "my experience"? Stop owning such things. We've got into the habit of that—you know, "my family," "my body."

This is not my body; it's just the body I happen to be in right now. I know many people were saying, "Look, you're getting fat—for health reasons, can't you actually get thinner?" And I said, "No, it's not my body. I don't own it. I don't have control over it. This is now heritage-listed, so I can change what's inside, but on the outside it must stay looking the same." I'm just having fun with you. (laugh)

But anyhow, the fact that you don't own things—what a wonderful thing that is. This is not my meditation retreat centre. You just build it, teach—I don't own it. I give all that responsibility right now to Robin; she's the manager. If you like something I say, you can come and praise me; any complaints, put it in her ear, okay?

Yes, the way bin anyway. So that's a nice thing—how little you own. So don't own anything. Do you own your past? Why do you call it "my past" then? You don't own it; it's just like a memory. If you own it, you have responsibilities. Do you own your future? No. How free can you be when you don't own things?

Anyway, （devotee says:） 'I listened to your talk "How to Be a Happy Little Hermit." ' 

Do I give a talk like that? I give so many talks—some weird talks, like "Buddhism and Bananas." That's one of my favourite talks. I really like that talk, Buddhism and Bananas.

It started off: when you have a banana, how do you eat the banana? Most people, when they peel the banana, peel it from the stalk—that's quite thick—and that's how they peel it. I just watch people at breakfast; that's how they peel bananas. That's wrong. Who are the experts on bananas? Monkeys. How do they peel bananas? It's from the other end, where the flower was. So follow the experts.

How many people go to these lay meditation teachers? Who are the experts on meditation? The monks and nuns. Don't say monkeys.

So that's one of my questions on bananas. And how, in the old days, did they catch monkeys? No, this—they were very smart, these farmers. They would just get a coconut, put a small hole in the top of it, drink out the liquid and maybe some of the white flesh of the coconut. They get a strong piece of string, tie it to a tree, put a banana in it, and leave it there overnight. They just go and take a rest, get some dinner.

In the morning—always happened—a monkey would find that banana, put their hand inside the coconut. Their fist was big enough to fit into the coconut; when the fist was holding a banana, it was too big—he couldn't get the banana and the fist out. And that's how they would catch the monkeys.

When the farmer came—just not rushing, just ambling towards that coconut—the monkey would see the farmer and start to panic and really try to pull that banana out. And he would never let it go. All the monkey needed to do was to let go of the banana and get his hand out—easy. Could the monkey let go? Why can't you let go of things? Because it's my banana. I found it. I own it. It's mine.

That "mine" got monkeys caught so often, and it gets you caught too. Let go. It's not mine. Let it go. Make sense?

So I gave a whole talk about bananas for, you know, 45 minutes. It makes it more interesting.

I gave the talk on "Buddhism and Coffins"—that's a very popular one. You heard one of the main stories in that last night anyway.

I didn't know "How to Be a Happy Little Hermit" from 14 years ago. I thought this would be insightful for you to share, given the importance of loving yourself with regards to our meditation practice.

I don't know what I said there, but to be a happy hermit is when you don't own anything—how can you ever fail? It's not yours. It's nice being a monk. Even though I work so hard—and many other monks work hard building this place—we don't own this growth, we don't own Bodhinyana Monastery. So if a big bushfire comes and it all burns down, will you be upset?

Oh, I just built it, that's all. I don't own it. Isn't that more easy to be able to let things go? If you can save it, fine; if you don't, fine.

---Ajahn Brahm

2024 March - April (9/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=CXQ7enorLVo&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=9

無我的某些部分，其實很容易實踐且大有裨益。現在，關於「我」的觀念——你認為自己是誰？不，我們先談談無我的另一個面向：不是我，不是我的，不是一個自我。中間那個——「不是我的」。你擁有什麼？為什麼人們總說「我的禪修」、「我的問題」、「我的經驗」？停止擁有這些東西。我們已經習慣了——你知道的，「我的家人」、「我的身體」。

這不是我的身體；它只是我此刻恰巧身處的身體。很多人曾對我說：「你看，你變胖了——出於健康考慮，你能不能瘦一點？」我回答：「不，這不是我的身體。我不擁有它。我無法控制它。它現在是受保護的古蹟了，所以我可以改變內在，但外在必須保持原樣。」我只是在開玩笑。（笑）

但無論如何，你不擁有事物——這是多麼美妙的事。這不是我的禪修中心。你只是建造它、教導——我不擁有它。我現在把責任全交給羅賓；她是經理。如果你喜歡我說的話，可以來讚美我；任何抱怨，跟她說去，好嗎？

對，就像那垃圾桶一樣。這真是件好事——你擁有的多麼少。所以不要擁有任何東西。你擁有你的過去嗎？那你為什麼稱之為「我的過去」？你並不擁有它；它只是一段記憶。如果你擁有它，你就有責任。你擁有你的未來嗎？沒有。當你不擁有事物時，你會多麼自由？

總之，（信徒說：）『我聽過你的開示《如何成為快樂的小隱士》。』

我有做過這樣的開示嗎？我做過很多開示——有些很奇特，像《佛教與香蕉》。那是我最喜歡的開示之一。我真的很喜歡那個開示，佛教與香蕉。

開頭是這樣的：當你有一根香蕉時，你怎麼吃它？大多數人剝香蕉時，從蒂頭那端剝起——那部分很厚——他們就是那樣剝。我觀察早餐時的人們；他們就是那樣剝香蕉的。那是錯的。誰是香蕉專家？猴子。牠們怎麼剝香蕉？從另一端，花朵原來的位置開始剝。所以要跟專家學。

有多少人去找這些在家居士禪修老師？誰是禪修專家？是比丘和比丘尼。別說是猴子。

這是我關於香蕉的提問之一。還有，古時候人們怎麼抓猴子？不，是這樣的——那些農夫非常聰明。他們會拿一顆椰子，在頂端開個小洞，喝掉裡面的汁液，可能還有一些白色的椰肉。他們拿一根結實的繩子，把它綁在樹上，再放一根香蕉進去，然後放一整夜。他們就去休息，吃晚餐了。

到了早上——總是這樣——猴子會發現那根香蕉，把手伸進椰子裡。牠們的拳頭剛好能塞進椰子；但當拳頭握住香蕉時，就太大了——牠無法把香蕉和拳頭一起拿出來。人們就是這樣抓到猴子的。

當農夫走來——不慌不忙，慢步走向椰子——猴子看到農夫，開始驚慌，拼命想把香蕉拉出來。牠永遠不會放手。猴子只需要做一件事：放開香蕉，把手抽出來——很容易。但猴子能放手嗎？為什麼你不能放下事物？因為這是「我的」香蕉。我找到的。我擁有它。它是我的。

這個「我的」常常讓猴子被抓住，也會讓你被困住。放手吧。這不是我的。放開它。有道理嗎？

所以我就這個話題，做了整整45分鐘關於香蕉的開示。你知道，這樣更有趣。

我還做過《佛教與棺材》的開示——那是很受歡迎的一個。反正昨晚你們已經聽到其中一個主要故事了。

我不知道14年前那個《如何成為快樂的小隱士》的內容。但考慮到在禪修中「愛自己」的重要性，我想分享這個會對你有啟發。

我不知道當時說了什麼，但要成為快樂的隱士，就是當你一無所有時——你怎麼可能失敗呢？那不是你的。做個比丘很好。儘管我非常努力工作——很多其他比丘也努力建造這個地方——我們不擁有這個成果，我們不擁有菩提精舍。所以，如果一場大火把它全燒了，你會難過嗎？

哦，我只是建造了它，僅此而已。我不擁有它。這樣放下事物是不是更容易？如果你能保住它，很好；如果不能，也很好。

---阿姜布拉姆

2024年3月-4月 (9/19) | 9日禪修 | 阿姜布拉姆

https://www.youtube.com/watch?v=CXQ7enorLVo&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=9

"Don't Take Everything Too Seriously"

Ajahn Golf often says: "Life is just like a play; there’s no need to take it too seriously, no need to be too sad, and no need to care too much about it."

Why is it like a play? Because we have no choice over what the next scene will be.

In one moment, we may be in a beautiful scene,

and the next moment, it can immediately turn into a tragic scene.

It is constantly changing and cannot be maintained.

The actors know they are performing, so once the show is over, they wrap up.

Everyone may be enemies on stage, but after the show, they laugh and eat together.

If someone is watching the play, clenching their fists and gritting their teeth; feeling sad and pained; desperately wanting this character to behave this way or that, what do you think?

Isn’t it foolish?

Since life is like a play, to avoid hurting ourselves , we shouldn’t get too caught up in it and shouldn’t let emotions take over.

Family? Be responsible but don’t take it too seriously, don’t cling.

Work? Be responsible but don’t take it too seriously, don’t cling.

If things don’t work out or you can’t get what you want, just let it be—it’s just a play. Just see what unfolds next; respond with a calm and wise heart.

Lost everything? Just let it be—it’s just a play. Just see what unfolds next; respond with a calm and wise heart.

Encountering many unfortunate things? Just let it be—it’s just a play. Just see what unfolds next; respond with a calm and wise heart.

Facing death? Okay,  the play is over, just smile and leave~

《凡事不要太過認真》

Ajahn Golf 常說：【人生就好像一部戲而已，不需要太過認真，不用太過傷心，不需要太在乎它】

為什麼是一場戲？ 因為我們根本沒得選擇下一個出現的情景是怎樣的。

這一刻還在美好的場景

下一刻就立即轉換為悲慘的場景

不斷在變化， 不能被維持

演員們都知道是在演戲，所以從來演完戲就收工～

大家在幕前是敵人， 放工後就嘻嘻哈哈一起吃飯

而如果有人在看戲時握緊拳頭，咬牙切齒；悲傷心痛； 貪求這個角色要這樣那樣。大家覺得怎樣？

是否很傻？

既然人生如戲，為免傷身傷心，就不要迷了進去，不要起情緒。

家庭？ 盡責但不要太認真，不要執著

工作？盡責但不要太認真，不要執著

做不到、求不得就算囖～看戲而已嘛，就看它下一步顯現什麼出來；我們以冷靜智慧的心去應對看戲

失去一切？算囖～看戲而已嘛，就看它下一步顯現什麼出來；我們以冷靜智慧的心去應對看戲

碰到許多不好的事情？算囖～看戲而已嘛，就看它下一步顯現什麼出來；我們以冷靜智慧的心去應對看戲

要死？ Ok , 看完戲了，拍拍屁股走人了～

香港著名藝人森美大哥其實說得一點都沒錯

當我們不開心時，我們做什麼都不開心

當我們開心，做什麼都開心

當我們心有禪定時，Ajahn Brahm 形容連屎都是漂亮的😂

我們會看到平時看不到的紋理、線條

Ajahn Brahm 說：‘你們有多少人看過美麗的竹地板？如果你在一次美好的禪修後出來，看看那竹地板——哇，它比你所能想像的還要美’

也說：‘我記得在泰國瓦巴那查寺的雨安居期間，因為正值雨季，大雨傾盆，我在大殿裡行禪。當我在大殿裡行禪時，地板只是裸露的水泥——那裡不需要任何其他東西。我看著它；那是村民鋪的。建這個大殿時我就在那裡。當村民在平整水泥時，如果需要加點水，他們會踩踏一下，所以它呈現出各種不同的顏色，而且也不是完全平坦——足夠平，但有一點點輪廓。我已經在那上面走了好幾天，實際上好幾年了（當然不是一直）。但當你進入良好的禪修狀態，正念變得非常強大時，你看著它，我不得不停下來。我記得當時就看著這片水泥，覺得這是我見過最美的一片水泥——深色水泥、淺色水泥的所有不同色調（我本想說不同深淺的灰色，但顯然有人告訴我不要這麼說，因為那好像是某本不正經的書或什麼的）。但總之，你看到了它的美。我那時真的想過——那是很久以前的事了——真的想拿電鋸把這一小塊切下來，送到泰特美術館。它真的非常美，但這美不在水泥裡；而是我的心清明所產生的效果，你能夠看到它。有那麼多的喜（pīti）、樂（sukha）、愉悅和幸福湧現。這實際上就是這些現象運作的方式。’

所以我們都該多修禪定。當我們內心有禪定時，我們真的做什麼都開心了！！😃😃😃

Hong Kong's famous artist, Brother Sammy, actually hit the nail on the head. 

When we’re unhappy, nothing we do brings joy. 

When we’re happy, everything we do feels joyful.

When our minds are steeped in meditation, as Ajahn Brahm describes it, even feces can look beautiful 😂. 

We start noticing textures and patterns we usually overlook. 

Ajahn Brahm once said, “how many of you have seen the beautiful bamboo flooring? If you come out of a nice meditation and look at that bamboo flooring—wow, it's more beautiful than you could ever imagine. These things kind of shocked me at first when they started to happen.”

He also shared: “I remember doing walking meditation in Wat Pah Nanachat in Thailand during the rains retreat, in the hall because it was just pouring down with rain (monsoon season). As I was doing walking meditation in the hall, the floor was just bare concrete—you didn't need anything else there. I was looking; it was laid by the villagers. I was there when the villagers were building this hall. When they're leveling the concrete, if it needed a bit of extra water, they'd sort of tread it, so it had all these different colors, and it also wasn't completely flat—it was flat enough, but with a little bit of contour. I'd been walking on that for days, over years actually (not all the time, obviously). But then when you get into a nice meditation and your mindfulness gets really strong, you look at that, and I had to stop. I remember just looking at this piece of concrete and figuring that this was the most beautiful piece of concrete I'd ever seen—all the different shades of dark concrete, light concrete (I was going to say different shades of gray, but apparently people told me not to say that because it's a naughty book or something). But anyway, you saw the beauty of it. I really thought at the time—this was such a long time ago—about actually getting an electric saw, cutting this little piece out, and sending it to the Tate Gallery. It really was beautiful, but it wasn't in the concrete; it was an effect that my mind was clear, and you could see it. There was just so much *pīti*, *sukha*, joy, and happiness coming up. That's actually how these things work..”

So we should all practice meditation more. When our minds are grounded in stillness, we truly find joy in everything we do!! 😃😃😃

Devotee: How can we serve without getting tired? 

Ajahn Brahm: By getting inspired.

Look, I remember going back to the Buddhist Fellowship. I remember years and years ago that I think Angie was organizing these concerts, trying to find unique ways of presenting the Dhamma. So she had this little show—where was it held? The first show was at Victoria Concert Hall. There was a matinee in the afternoon and an evening show as well.

I arrived to actually give a Friday night talk in Nekon Maru, get up at 3:00 a.m., just shower, get to the airport and leave at 4:00, then get on the early morning flight, arrive in Singapore just before midday, and then go straight to the theater and find out what the heck I'm supposed to be doing. I didn't really know what I was up to. They said, “You don't have to worry, you don't have to learn any script. There comes a time in this kind of show where one of the actors says, ‘Yes, I had real trouble with my relationship until I read this book called Opening the Door of Your Heart by this amazing author Ajahn Brahm,’” and that was my cue to come on the stage. Okay, it was kitschy, but I don't mind. Then I just spoke a little bit about no problems in life and how to solve them. That's kind of fun to do something interesting I've never done before.

But then after that, it went down okay, then the whole cast and everybody went off for dinner. I don't eat dinner, and I was exhausted. I don't know if you remember that—so exhausted. I said, “Look, leave me alone. I'm just going to find a nice quiet place in the theater and meditate.” And that's actually how I get rid of tiredness.

I found one of the exits was actually closed, so it was like going down there—no one was going to be disturbing me. It was like being in a cave; it was really nice. I sat down and meditated for an hour. When I came out of that meditation, I had full energy, no tiredness at all.

That's how often, when I've really been put on the spot and you are exhausted—you're tired, you know, I'm a human being, I get exhausted too—that's how I energize myself. When you know how to do that, it's much better than coffee. You can actually get the energy from inside. It's really happy energy, sharp energy, and really fantastic.

So if you want to serve big time, see if you can find some time during the middle of the day—morning or afternoon—just 10 or 15 minutes. Sit down and really get yourself still. All the energy comes back, okay, to carry on with this.

The other simile which I often give to show how powerful this is was when I did my final exams at university. In those days it was crazy—the whole of your university career was down to a series of final exams. Everything else you did for those last three years in university life in the UK counted for nothing. Everything was down to the series of finals. In theoretical physics it was a 3-hour exam in the morning, hour for lunch, another 3-hour paper in the afternoon—Monday, Tuesday, Wednesday, Thursday, Friday, and Saturday. Today that would be intense; I don't think they could do that these days—it's against human rights and all psychological torture.

The problem was I didn't know at the time that I was destined to be a monk, otherwise I wouldn't have worried so much. But imagine doing a 3-hour paper on quantum physics in the morning—you're exhausted. So I went back to my room. I never had any lunch—I had a big breakfast in the morning, I was going to have dinner in the evening (I wasn't on eight precepts as a student)—but lunchtime I went back to my room and I meditated for half an hour. I actually did that. It was amazing, just what a smart thing to do.

When I sat down to meditate, I closed my eyes, made myself comfortable. The first thing which came into my mind was the morning exam: Did I answer that question correctly? Did I have enough explanation? What a waste of time—thoughts like that are. The paper's already been submitted; you can't change it now. It's done. Why worry about the past? And especially, you had another paper in astrophysics of the galaxy in the afternoon. I thought, my goodness—when I started thinking of the afternoon exam, I let go of the morning exam. Should I get up my books and do some revision? But when I was a school teacher I advised people: never do last-minute revision, because whatever you look up before the exam never ever comes up in the exam. Never. It's a total waste of time.

Also, I realized I was tired. I didn't want to waste my energy; I needed to recharge. So I let go of the future exam. You know what this is—it's meditation: let go of the past, let go of the future. Then I was in the present moment. And that's when it shocked me at that time—I was shaking. It's nervous; the final exams are really important. I never knew that before—there's so much in your body you don't know what's happening. I don't usually shake; I'm not usually that nervous, but I had good reason to be nervous. When I saw myself shaking, it wasn't that hard to actually be aware of my body and quieten it down. The shaking stopped, so my body was still; it could actually just regenerate its energies.

The last thing which I noticed every day at lunchtime when I was doing these exams—again it surprised me—was how exhausted my brain was. It's hard to get similes, but I remember when I wrote about this in one of my books, I said it's like—for those of you who like English tea—you have a tea bag that's already been used; it's got no oomph in it anymore. You should use a new tea bag instead of just trying to get some more caffeine out of the old tea bag—it's all been used up. That's how my brain felt: exhausted, tired, no energy. But then all you did was just be still and be kind to that exhausted brain, and you feel all the energy coming back up again—just like sitting in that quiet alcove in Victoria Theatre in Singapore. All the energy starts coming back up again.

It was only half an hour meditation, not that long, but when I went into the afternoon examination, oh, I was energized—but really good energy, not like caffeine energy, still shaking and just worrying like anything. Focused energy.

That's the one thing I remember: the people, my friends who were doing the same exams in the afternoon, they thought I was cheating. They never told me at the time, but every afternoon I was the only student who would go into the afternoon exam room smiling. How can you be smiling in such an important exam? They thought you must be cheating. I kind of was, but in a legitimate way—I knew how to just generate energy in my mind.

So that's how you can do anything in this world without getting so tired and just give yourself energy to do stuff.

A couple of years ago there was one of my friends—I deliberately try to make efforts to get to know people of other religions, especially leaders—and one of those leaders here in Perth was Moshe Bernstein. He was a rabbi, and he's a bit of an extreme rabbi—he's not well respected by the usual rabbis; he's a bit left of centre. But what I really liked about him, when I first started talking to him, I said, “You know, we Buddhists believe in rebirth,” and he said, “So do I.” I never knew that Jewish religion believed in rebirth. I remember asking one of the other senior rabbis here in Perth, “Oh no, no, we don't believe in rebirth. Rabbi Bernstein is a bit of a troublemaker.” That's what I got to like him.

Anyway, somehow or other he got a job as a chaplain in Carmel School in Dianella here—that's a Jewish school. He said they were looking really, really badly prepared for the Year 12 exams—university entrance. “Can I come and help?” So I went there and just talked to the Year 12s during the exams, and I'm telling them the same simile which I just gave to you about learning how to meditate: let go of the past, let go of the future, be aware of your body, relax it, re-energize your mind.

I got this beautiful letter back from the principal a few weeks later: that year Carmel School won the prize for the top high school Year 12 exams in the whole of Western Australia. It worked.

So why can't the Buddhist Fellowship have all these kids coming and getting the best scores in all the exams in the whole of Singapore, or in Vietnam, or in Bangladesh—the very best scores? Why not? You can use your meditation to actually know how to use your mind, and you don't get tired and exhausted. You can learn how to empower the mind.

2024 March - April (7/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=FT7r4y6VlC8&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=7

信徒：我們如何能服務他人而不感到疲倦？

阿姜·布拉姆：靠獲得鼓舞。

聽著，我記得回到佛教聯誼會的時候。很多很多年前，我記得好像是Angie在組織這些音樂會，她試圖找出獨特的方式來呈現佛法。所以她辦了一個小演出——第一次是在哪裡舉行的？在維多利亞音樂廳。有下午的日場和晚上的夜場。

我其實是去Nekon Maru做週五晚間開示的，凌晨3點起床，簡單沖個澡，4點到機場，搭早班飛機，接近中午時抵達新加坡，然後直接去劇場，看看自己到底該做什麼。我真的不知道自己在幹什麼。他們說：「你不用擔心，不用背任何劇本。在這場演出中，會有一個時刻，一位演員說：『是的，我的情感關係曾經遇到很大困難，直到我讀了這本書——《開啟心門》，作者是了不起的阿姜·布拉姆，那就是你上台的提示。」好吧，有點俗氣，但我不在意。然後我就簡單講了一下人生的問題，以及如何解決問題。做一些以前從沒做過的有趣事情，挺開心的。

之後演出還算順利，全體演員和大家就去吃晚餐。我不吃晚餐，而且我累極了。你們不知道有沒有記得——真的非常累。我說：「不用打擾我，我要找個劇場裡安靜的地方打坐。」這其實就是我消除疲倦的方法。

我發現有一個出口被封了，我就走下去——不會有人來打擾我。就像走進一個山洞一樣，非常舒服。我坐下來打坐了一小時。從那次禪修出來後，我充滿活力，一點疲倦都沒有。

這就是我常在壓力很大、精疲力盡的時候——你累了，你知道，我也是人，我也會累——用來重新充能的方法。當你懂得怎麼做，這比喝咖啡好太多了。你可以從內在獲得能量。那是真正快樂的能量、敏銳的能量，非常棒。

所以，如果你想大規模地服務他人，試著在一天當中——早上或下午——找10到15分鐘的時間，坐下來，讓自己真正安靜下來。所有的能量就會回來了，這樣你就能繼續下去。

我經常用另一個比喻來說明這有多強大，那就是我大學期末考試的時候。那個年代很瘋狂——整個大學生涯就取決於一系列的期末考試。你在英國大學最後三年做的所有其他事情都不算數，全看這一系列的期末考。在理論物理系，是早上三小時考試，中午一小時吃飯，下午再三小時考卷——從星期一到星期六。如今這強度太高了，我覺得現在不會允許這樣做，違反人權、心理折磨。

問題是那時我還不知道自己註定要當和尚，不然我就不會那麼擔心了。想像一下，早上考了三小時量子物理——你已經累壞了。所以我回到房間。我中午不吃午餐——早上吃大早餐，晚上才吃晚餐（當學生時我還沒持八戒）——但午餐時間我回房間打坐半小時。我真的這麼做了。太聰明了，實在是明智之舉。

坐下打坐時，我閉上眼睛，讓自己舒服一點。第一個浮現的想法就是早上的考試：那題我答對了嗎？解釋夠不夠？這種想法真是浪費時間——考卷已經交了，現在改不了了。已經結束了，何必擔心過去？更何況下午還有銀河天體物理的考試。我心想，天啊——一想到下午的考試，我就放下了早上的考試。要不要拿起書來複習一下？但我當老師時就建議學生：千萬不要考前臨時抱佛腳，因為你臨時看的東西絕對不會出現在考卷上。絕對不會。完全浪費時間。

我也意識到自己累了，不想浪費能量，我需要充電。所以我放下未來的考試。你知道這是什麼——這就是禪修：放下過去，放下未來。然後我就安住於當下。那一刻讓我震驚——我全身在發抖。緊張啊，期末考試真的很重要。我以前從不知道——身體裡有那麼多你不知道正在發生的事。我平常不會發抖，也不常那麼緊張，但那次有充分理由緊張。當我察覺自己在發抖時，要覺知身體、讓它平靜下來其實並不難。抖動停了，身體安靜下來，就能重新產生能量。

每天午餐時間打坐時，我注意到的最後一件事——再次讓我驚訝——是大腦有多疲憊。很難找到合適的比喻，但我記得在書裡寫過：對喜歡喝英式紅茶的人來說，就像用過的茶包，已經沒有味道了。你應該換一個新茶包，而不是硬要從舊茶包再榨出一點咖啡因——都榨乾了。我的大腦就是這種感覺：疲憊、沒力、沒能量。但只要安靜下來，對那疲憊的大腦慈悲一點，你就會感覺能量又回來了——就像坐在新加坡維多利亞劇場那個安靜的角落一樣，所有能量又開始湧現。

只是半小時禪修，不算長，但我走進下午考場時，哇，我充滿活力——是真正的好能量，不是咖啡因那種還在發抖、胡思亂想的能量，而是專注的能量。

我記得一件事：下午考試時，我的朋友們都覺得我在作弊。他們當時沒告訴我，但每天下午只有我一個學生是笑著走進考場的。在這麼重要的考試裡怎麼還能笑？他們覺得我一定在作弊。我確實有點像，但那是合法的——我知道如何在心裡產生能量。

這就是你如何能在世間做任何事而不那麼容易疲倦，並且給自己能量去完成事情的方法。

幾年前，我有一位朋友——我刻意努力去認識其他宗教的人，尤其是領袖——珀斯這裡有一位叫Moshe Bernstein的拉比，他有點極端，不太被主流拉比尊重，有點左傾。但我第一次跟他聊天時我很喜歡他，我說：「你知道，我們佛教徒相信輪迴。」他說：「我也是。」我從不知道猶太教也相信輪迴。我記得問過珀斯另一位資深拉比，他說：「哦不不，我們不相信輪迴。Bernstein拉比有點搗亂。」這反而讓我更喜歡他。

反正他後來在Dianella的Carmel學校——一所猶太學校——當了校牧。他說學生們對12年級考試（大學入學考）準備得非常差。「我可以去幫忙嗎？」所以我去了，在考試期間跟12年級學生講話，講的就是剛才我跟你們說的同樣比喻：學習禪修，放下過去、放下未來，覺知身體、放鬆它，重新為心充電。

幾週後我收到校長一封很棒的信：那一年Carmel學校拿下了整個西澳大利亞州高中12年級考試的第一名。真的有效。

所以，為什麼佛教聯誼會不能讓孩子們來這裡，拿到新加坡、越南或孟加拉全國考試的最好成績呢？為什麼不行？你可以用禪修來真正懂得如何運用你的心，你不會那麼容易疲倦和耗盡。你可以學習如何賦予心力量。

2024年3-4月（7/19）｜9天禪修營｜阿姜·布拉姆  

https://www.youtube.com/watch?v=FT7r4y6VlC8&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=7

試想像，我們吃下薄荷糖

吃完真的很涼爽

修習禪定是什麼感覺的？

就好像我們的心吃下薄荷糖

同樣感覺😀👍

Imagine eating a mint candy— 

it leaves you feeling so refreshingly cool. 

What does practicing meditation feel like? 

It’s just like our mind tasting that mint candy— 

the same refreshing sensation! 😀👍 

These two little cuties cuddle warmly together.

But as long as they know and can accept that :they will eventually separate, and that for each moment there is always a chance for separation,

they can cherish and respect each other more.

At the same time, they live without attachment, worry, or troubles. When the day of parting comes, they can both remain calm.

這兩隻小可愛溫馨地依偎在一起

但只要他們知道並能接受：他們兩人終究會分離，隨時都有機會分離

他們便更能珍惜尊重彼此，同時不執著，少憂惱，沒煩惱地過活

到離去那天，他們都能保持平靜

《Benefit of meditation: Make you bright and happy》

But of course meditation gets much deeper than that; the more you go onto that path, the energy goes more and more to the knowing, until you get incredibly bright and happy . And you become centered. When you become happy, you don’t want to move. All move because of discontent. 

Move the body because you are unpleasant. 

You move your house because you don’t want to be here, you want to be somewhere else. 

When you’re really happy, you become very still. The more still you are, the more happy you become. What happens is that your mind becomes really still, and goes inside itself. It’s the part of meditation.

---Ajahn Brahm  13-7-2024

Excerpted from:

https://ajahnbrahmpodcast.stream/episodes/stop-trying-to-meditate-ajahn-brahm?fbclid=IwY2xjawILwtZleHRuA2FlbQIxMAABHSe5VtSq8CbSvbXXExWyxytCjxqosXsiZXyBIjz09tpG4E3teOIDiv6v1g_aem_jvjwEvVwJYDaWCxztKApAQ

More about Ajahn Brahm

https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6-masters/%E8%8B%B1%E5%9C%8B-england/ajahn-brahm

photo cred. To who owns it

《禪修的好處：讓你變得明亮和快樂》

但當然，禪修的深度遠不止於此；你越是走在這條路上，能量就越多地流向這個‘知道’，直到你變得無比明亮和快樂。你開始變得集中。當你快樂時，你不想移動。一切的移動都是因為不滿足。

因為感覺不愉快而移動身體。

你移動你的房子，因為你不想待在這裡，你想去別的地方。

當你真的快樂時，你會變得非常靜止。你越靜止，越快樂。

發生的事情是你的心變得非常靜止，並走向內在。這就是禪修的一部分。

---Ajahn Brahm 2024年7月13日

摘自：

https://ajahnbrahmpodcast.stream/episodes/stop-trying-to-meditate-ajahn-brahm?fbclid=IwY2xjawILwtZleHRuA2FlbQIxMAABHSe5VtSq8CbSvbXXExWyxytCjxqosXsiZXyBIjz09tpG4E3teOIDiv6v1g_aem_jvjwEvVwJYDaWCxztKApAQ

更多關於阿姜布拉姆的資訊

https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6-masters/%E8%8B%B1%E5%9C%8B-england/ajahn-brahm

照片來源：所有者

What is life?

It's like playing Mario Kart for the first time at a friend's house.

If it's boring and there's nothing to do, let's just play together.

Oh, the road ahead makes us need to turn left , so let's turn left!

The road ahead symbolizes the unknown external circumstances that we've finally encountered.

As we successfully turn left on that road, it metaphorically represents facing challenges with mindfulness and wisdom, without greed, hatred, or delusion, and without being swayed by emotions.

If we don't know how to navigate, and even though the road tells us to turn left, we turn right instead, we end up crashing. This is akin to encountering external circumstances with greed, hatred, and ignorance, harming ourselves and others in the process. What happens? We hit the wall! (laugh)

We're not here to gamble or anything; we just want  to have fun together. So once we’re done playing, we completely let it go.

This is metaphorically like coming to this world; we come and go on our own. In reality, everything is just temporarily here; we can't hold on to or control anything. We maintain a cool and joyful approach to playing, and when we're done, we let it go.

人生是什麼？

就像去朋友家中第一次玩瑪利歐賽車

無聊沒東西做，那就一起玩下囖

誒，前面要我們轉左哦，那就轉左囖。

前面的路就比喻為未知的外境終於來到了

我們順著那條路成功轉左，就好比喻為我們以正念和智慧，不起貪嗔癡，不起情緒的成功面對

如果我們不知道怎樣操作，明明條路叫我們轉左，但我們卻轉右，那就撞到囖。 這好比喻為我們遇到外境時起了貪嗔癡，傷害自己又傷害別人地面對。那會怎樣？碰壁囖！（笑）

我們又不是要用來賭博還是什麼，只是大家開心一起玩而已。所以玩完就完全放下了

那就好比喻為，我們來到這個世界，自己來自己走，其實所有東西都是暫時停留而已，我們根本留不住控制不了。我們保持清涼快樂地玩，玩完就放下了～

<<認真您便輸了>>

有些人看戲， 看到心迷了進去。

例如看到佛地魔要害Harry Potter , 心裡很不滿意。看完戲就人肉搜尋演佛地魔的人是誰， 要咀咒他一下

大家覺得怎樣？(笑)

是否覺得過火了？

人們只是照著劇本演戲， 就要給您咀咒(笑)

人生其實就是在演戲。 不過不是演那些老早就寫好劇本的長戲 。

比較像是每天都播的那些生活連續劇。 劇本要日子來到才寫， 日子來到才演。

大自然的條件來到我們才會演，

才會想， 才會說， 才會做。

不只是您在演， 所有人都在演， 沒有一個自我在。

別人對您演好戲， 您執著貪戀就傻了

別人對您演不好的戲， 您傷心生氣就傻了

所有人只是按住大自然臨時的劇本來演

不是固定的， 而是在演即興的戲。

戲還是要演好，責任還是要顧好。

但您認真？ 就輸了

**"If you take it seriously, you've already lost."**

Some people watch a show and get so engrossed that they lose themselves in it. For example, when they see Voldemort trying to harm Harry Potter, they feel very dissatisfied. After watching, they might search for the actor who played Voldemort to curse him a little.

What does everyone think? (laugh) Do you think that's over the top?

People are just acting according to the script, yet you want to curse them (laugh).

Life is actually like acting. But it’s not like those long scripts written long ago. It resembles the daily soap operas where the script is written as life unfolds, and the acting happens as life happens. We only act when nature's conditions reach us; that’s when we think, speak, and do.

It’s not just you acting; everyone is acting, and there’s no  self in it.

When others put on a good show for you, if you cling to it, you are foolish.

When others perform poorly for you, if you get sad or angry, you are also foolish.

Everyone is simply following nature's temporary script to act. It’s not fixed; it’s improvised.

The show still needs to be performed well, and responsibilities still need to be taken care of. But if you take it seriously, You’ve already lost.

一般人真是可憐

上班等下班

星期一等星期六來

工作和學習時感到沮喪，期盼時間一過就能談戀愛、和朋友聚會、打遊戲機、去旅行

但真的去做到所期盼的事情，快樂一會兒後，又感到沉悶煩躁

回到工作崗位上，又感到沮喪

不斷重複這個痛苦循環

如果是佛教徒，他們因為內心有定力，所以無論做什麼都感到清涼快樂

他們就好像24小時都那麼快樂那樣，不用透過談戀愛、和朋友聚會、打遊戲機、去旅行來取得快樂

然而，禪定的快樂也是無常的

如果是大師父，他們就永久都保持清涼快樂，不用再做些什麼。因為涅槃是永久的最高極樂..

**Ordinary People Are Truly Pitiable** 

The average person's life is a cycle of suffering: 

- At work, they count down the hours until quitting time. 

- On Monday, they long for Saturday to arrive. 

- While working or studying, they feel depressed—only to crave fleeting pleasures like romance, hanging out with friends, gaming, or traveling. 

Yet when they finally obtain these longed-for pleasures, the happiness fades quickly, leaving them restless and dissatisfied again. 

Then they return to work... only to feel depressed once more. 

And so the painful cycle repeats endlessly. 

**But for Buddhists, it's different.** 

Because they've developed inner stillness (*samādhi*), they experience **a cool, enduring joy in whatever they do**. 

They seem happy **24 hours a day**—without needing romance, socializing, gaming, or travel to feel fulfilled. 

Though, even this meditative bliss is impermanent.

**As for the great masters?** 

They abide in **permanent, effortless bliss**—because Nibbāna is **the ultimate, everlasting happiness**. 

一般人的心是空虛的，極度需要感官欲樂--好看的影像、好聽的聲音、好嗅的氣味、好嘗的味道、好摸的觸感、財富、名譽、地位、權力、異性、親戚朋友--來填滿內心

一旦失去了這些，就感到整顆心被掏空了

但修行人、大師父的心是不空虛的，因為他們已經有禪定之樂，涅槃之樂來填滿自心，始終保持快樂滿足

當好看的影像、好聽的聲音、好嗅的氣味、好嘗的味道、好摸的觸感來衝擊感官時，他們不會執著，不會仰賴它們來取得快樂

因此當失去感官欲樂時，他們的心不會被掏空

所以禪修多好？

An ordinary person’s mind is empty—desperately craving sensory pleasures to fill the void: beautiful sights, pleasant sounds, fragrant scents, delicious tastes, soothing touches, wealth, fame, status, power, romantic partners, friends, and family.

When these things are lost, the heart feels hollow, as if everything has been ripped away.

But the minds of serious practitioners and great masters are never empty. They are already filled with the joy of stillness (samādhi) and the bliss of nibanna , abiding in contentment at all times.

When pleasant sights, sounds, smells, tastes, and touches arise, they do not cling to them or depend on them for happiness.

So when sensory pleasures fade, their hearts remain unshaken.

Isn’t meditation wonderful?

佛法就是一個字：爽

有佛法的人，心會爽到爆炸，好像開冷氣般涼爽

Buddhism is all about one word: cool

Those who embrace the Dharma will feel their hearts explode with joy and coolness, as refreshing as an air conditioner's turned on

Young people often say they feel "Dry"—what exactly does that mean? 

Oh~ it turns out they mean they feel dull and boring, like life has lost its freshness. 

But in reality, it's not life that's Dry—it's our minds that are Dry . 

Hong Kong celebrity Sammy Leung once said, *"If we're happy, everything we do feels fun; if we're depressed, nothing feels enjoyable."* 

And he’s absolutely right. 

So what to do when feeling Dry? **Moisturize the mind!** 

How to moisturize the mind? **Just practice meditation~** 

The ancient commentaries often mention some practitioners doing *"dry insight practice"*—dry in what way? **Dry in stillness!** Meaning they develop wisdom without deep absorption (jhāna). 

But if our minds are moistened with meditative joy—even if we haven’t reached full jhāna—oh~ everything we do becomes enjoyable ～

Whether life is mundane or miserable, we can always find fun and happiness in it. 

年輕人常說自己很 Dry，究竟是什麼意思？

哦～原來是指自己很枯燥乏味，生活沒有新鮮感

實際上不是生活Dry ，是我們的心 Dry😂

香港名嘴森美大哥曾說，如果我們開心呢，做什麼都開心；如果我們抑鬱呢，就做什麼都不開心

這是有道理的

那麼Dry 怎麼辦？ 讓心滋潤

怎樣讓心滋潤？ 修習禪定就行咯～

義註常說一些修行人做‘’乾觀行者‘’，其實是“dry 觀行者😂” 乾於什麼？ 乾於禪定！即缺少禪那而開發智慧的修行人

假如我們心有禪悅的滋潤，就算未到禪那的程度， 噢～我們已經做甚麼都開心

無論生活是平淡還是悲慘，我們都能從中找到趣味和歡樂

"Dharma practice has no drawbacks—only benefits.

The mind becomes clear and radiant.

Whether standing, walking, sitting, or lying down,

there's only happiness—no suffering.

You'll move through any society with courage.

When meditation bears fruit in stillness,

all hesitation and laziness vanish—

in both worldly and spiritual work.

Then arises wisdom as your strength.

When wisdom emerges and is applied skillfully,

you'll succeed in worldly studies

and spiritual practice alike.

This is why the Buddha taught us

to cultivate, from the very beginning:

Morality (Sīla) - the foundation for...

stillness (Samādhi) - which supports...

Wisdom (Paññā)

All three—precepts, stillness, wisdom—

lead to liberation (vimutti),

the ultimate freedom..."

「修行佛法，有百利而無一害。

心會變得清明透徹，

無論行住坐臥，

只有安樂，沒有痛苦。

處世待人皆能無畏。

當禪定成就時，

猶豫懈怠盡消——

於世間事、修行事皆然。

繼而生起智慧之力。

當智慧現前並善用時，

世間學業能成，

出世修行亦能成。

因此佛陀教導我們

從根本開始培養：

戒律——奠定...

禪定——培育...

智慧

戒、定、慧三者，

皆通向解脫，

終極的自在...」

— Teachings of Luang Pu Khao Anālayo

Wat Tham Klang Phlae, Mueang District, Nong Bua Lamphu

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

這隻貓之所以看似那麼幸福，是因為他有禪定

享受完感官欲樂後，例如好看的影像、好聽的聲音、好嗅的香味、好嚐的味道、好摸的觸感

就算是動物都會有滿足感。 這種滿足感就是禪定的狀態

然而，它一閃即逝

作為人類，我們比貓貓的福氣大上無數倍

為什麼？ 因為我們可以直接修習禪定

整天維持在滿足和幸福的狀態

The reason this cat appears so blissful is because it experiences stillness

After enjoying  sensory pleasures—beautiful sights, pleasant sounds, fragrant scents, delicious tastes, or soothing textures— 

even animals can feel a sense of contentment. This fleeting satisfaction is stillness

Yet, it vanishes in an instant. 

As humans, our blessing surpasses that of cats immeasurably. 

Why? Because we can cultivate stillness directly, 

sustaining a state of lasting contentment and joy throughout our lives. 

Wanting to be handsome, but some people are born with a face like an elephant. They get surgery, end up a mess, and still aren't handsome. Wanting to be beautiful forever? That's impossible too. Some people are beautiful, with abundant merit and Pāramī, and stay beautiful all the way to 120 years old, looking as beautiful as when they were young. If you keep the precepts like Visākhā, you will be beautiful in the next life. For now, just grit your teeth and endure a little.

Visākhā, when she was old, sat listening to the Dhamma with her daughter, grandchildren, and great-grandchildren. People heard her name and wanted to know who she was, but when they looked over, they only saw young people and couldn't find her. Only after the monk finished speaking, when she stood up, because Visākhā was old, she had to use all four limbs to rise. She was always beautiful, but she couldn't stand up like she did when she was young. She kept precepts well and so was very beautiful. This is not a joke; it's a fact.

Even in this very life, if we keep precepts well, our faces will look better. If we have samādhi, our faces will seem to radiate, more beautiful than ordinary people. This is a fact.

Once, a newspaper interviewed a woman, asking her the secret to beauty: "Why are you so beautiful?" Do you know how she answered? She said she listened to Luang Por Pramote's CDs. Listening to Luang Por Pramote's CDs beautifies you, because after listening, you gain precepts, you gain samādhi, and then you become beautiful.

---Luang Por Pramote

2026.3.7

想帥，但有些人一出生的臉就像大象一樣的。去做手術，做到亂七八糟的也不帥

想一直漂亮？也做不到。

有的人漂亮，福報波羅蜜很多，一直很漂亮，來到120歲依然很漂亮，像年輕一樣漂亮。就像 Visakha那樣持戒，下一生就會很漂亮。現在就先咬咬牙忍耐一下吧。

Visakha 她老了，她坐著聽法時跟女兒、孫子、曾孫一起。別人聽到她的名字，就想知道誰是她，一看過去就都是年輕人，找不到。一旦出家人講完法，起身的時候，因為Visakha 老了，就要四肢一起起身的。她一直很漂亮，但無法像年輕時那樣起身的。她持戒很好就會很漂亮，這不是開玩笑，這是事實。

即便是我們今生，如果我們好好地持戒，我們的臉看起來就更好。如果我們有禪定，我們的臉就會好像散發出來的，比正常的人更漂亮。這是事實、

曾經有報紙去採訪女的，問她美的方法：為什麼你那麼美？

她怎麼回答知道嗎？ 她說，她聽隆波帕默的 CD，聽隆波帕默的 CD 會美容，因為聽了之後獲得戒，獲得禪定了，就會美。

---Luang Por Pramote

2026.3.7

<Are the smart people we think truly smart?>

Most people believe that those skilled at seeking personal gain, even through unscrupulous means, are smart.

Oh, it’s time to correct this notion.

Madly pursuing things for one's heart  is actually foolish.

Imagine our heart is like our palm.

If we place a small piece of gold on it, we can still hold it.

But what if we put a ton of gold on it? Oh, it should break immediately, right?

Even with a small piece of gold, let’s try not to hold it for a while. One hour? Two hours? our hand would go numb.

If our hearts are occupied by trivial matters, that’s a bit foolish because it brings unease and pressure.

If our hearts are occupied by the whole world, oh, isn’t that being a big fool? We will get extremely nervous and unhappy!

If we hurt ourselves or others in pursuit of gain, that’s even more foolish. Here are some unavoidable consequences:

1.Being criticized by the wise.

2.We will have a poor reputation.

3.We will lack confidence in front of the public.

4.We will be punished.

5.We might be fined and lose a large amount of money.

6.Due to poor mindfulness, we fail to see what should or shouldn’t be done, resulting in significant financial loss.

7.We may be deprived of certain rights.

8.When others discuss misdeeds, we may remember our own past actions and panic, wondering if they are talking about us.

9.When others are punished, we fear that we might also be punished soon.

10.Often regretting and feeling unsettled.

Oh, isn’t that being a big fool?

<我們所想的聰明是否真的聰明?>

一般人都會覺得, 精於為自己找來利益的人,就算是不擇手段,也是聰明的

噢,是時候糾正自己的觀念了

把東西瘋狂拿來給自心的人實際上是蠢人

想像一下,我們的心是我們的手掌. 假如我放一塊小金上去,還拿得起. 假如我放一噸黃金上去,會怎樣? 噢,應該立刻斷了,對嗎? 就算是小金塊, 我們試試不要放? 一個小時?兩個小時? 手都麻痺了

如果心中被一些小事佔據,那就一點點愚蠢, 因為心中會有一點不安和壓力

如果心被全世界所佔據,噢,那還不是大傻瓜? 心必然會極度緊張,患得患失

如果因為想獲得利益而傷害自己,傷害別人,那就更蠢. 以下這些走不掉的:

1.給智者指責

2.我們會有不良好的聲譽

3.我們面對大眾會沒有自信

4.我們會被懲罰

5.可能會被罰款而失去大量金錢

6.因為正念不好,看不清什麼應該做,什麼不該做,因此而遭受大量財富損失

7.可能被剝奪一些權利(Ud.76)

8.當別人討論一些惡行時，我們便會想起自己也有做過這些行為，心慌意亂懷疑他們是否在說自己呢？

9.當別人被懲罰時，也會害怕自己是否也很快會被懲罰？ （MN129）

10.常常後悔,心裡不安

噢,這還不是大蠢人?

當我們內心被貪嗔癡所佔據時，我們是沒有理智的

我們問自己：自己正在做的這件事，有什麼用？ 答不出。。。。

我們正在做的這件事，利益到自己和別人嗎？ 不能。。。。

同樣地，自己正在說的這句話，有什麼用？ 答不出。。。。

我們正在說的這句話，利益到自己和別人嗎？ 不能。。。。

自己正在想的這個念頭，有什麼用？ 答不出。。。。

我們正在想的這個念頭，利益到自己和別人嗎？ 不能。。。。

根本就是渾渾噩噩的狀態

當貪嗔癡厚重的時候，就會生起許多不理性的臆測。

我們會相信情緒多過邏輯

就算看似有理有由，也是歪理當真理，只能愚弄愚者，無法愚弄智者

總會有扭曲的見解、 扭曲的認知、 扭曲的想法

我們所作的決定，也是沒理沒由的

一被人挑戰，也就啞口無言

別人：為什麼要這樣做？

我們：總之就要這樣做！

別人：為什麼要信這個？

我們：總之就要信！

別人：為什麼這樣對？

我們：總之這就是對！

別人：為什麼你說他沒有智慧？

我們：總之就是沒有智慧！

😂 😂 

這樣的人怎樣可以服眾？ 

所以中國有句話說：清者貴‘

內心清淨的人智慧能夠彰顯出來，能夠知道自己和他人的利益（AN1.46），

他們做事有理有由，理據充分，合情合理，所以做事有自信，就算被人挑戰也不會顫抖

因此能夠服眾，得到別人的支持

When our minds are occupied by greed, hatred, and delusion, we lose our rationality.

We ask ourselves: What is the use of what we are doing? We can't answer...
Does what we are doing benefit ourselves and others? It doesn't...

Similarly, what is the use of what we are saying? We can't answer...
Does what we are saying benefit ourselves and others? It doesn't...

What is the use of this thought we are having? We can't answer...
Does this thought benefit ourselves and others? It doesn't...

We are essentially in a state of confusion.

When greed, hatred, and delusion are strong, many irrational assumptions arise.
We tend to believe our emotions over logic.
Even if something seems reasonable, it can be twisted reasoning passed off as truth, fooling the foolish but not the wise.
There will always be distorted views, distorted perceptions, and distorted thoughts.

The decisions we make are also irrational.
When challenged, we become speechless.
Someone asks: Why do it this way?
We respond: Just because we have to!

They ask: Why believe this?
We reply: Just because we must believe!

They ask: Why is this right?
We say: Just because it is right!

They ask: Why do you say he lacks wisdom?
We answer: Just because he lacks wisdom!

😂 😂

How can such a person lead others?
Thus, there is a saying in China: "The pure are noble."
Those with pure hearts can exhibit wisdom and understand their own and others’ interests (AN 1.46).
They act with reasoning and justification, making themselves confident, and even when challenged, they do not tremble.
Therefore, they can lead and gain others' support

這個世界根本就是一間瘋人院

所有人都在發瘋，因貪嗔癡而發瘋

他們所說的東西，關於人生、 生命、 道德和世界的看法，假如我們傻傻地走去相信，我們也會跟著發瘋

是時候逃出來了，一逃出瘋人院，就會遇上沒有發瘋的正常人

沒有貪嗔癡的正常人

他們就是佛陀的聖弟子

This world is essentially a mental asylum.

Everyone is going insane due to greed, hatred, and ignorance. 

The things they say about life, existence, morality, and their views of the world—if we naively believe them, we too will go mad.

It’s time to escape. 

Once we get out of the mental asylum, we will meet normal people who are not insane—people free from greed, hatred, and ignorance.

They are the holy disciples of the Buddha.

If we lack of stillness, which is the tranquility of the mind, our awareness and wisdom will tend to drift and become scattered, not remaining within the bounds of moderation. Sometimes we may mistakenly perceive our own opinions as the truth, believing emotional responses to be wisdom.

If this happens, it may lead to problems and losses later on.

如果我們缺乏定力,也就是心靈的寧靜, 我們的覺知和智慧會變得分散和混亂, 難以保持在適當的範圍內。

有時,我們會誤以為自己的看法是真理; 相信情緒的反應,將其視為智慧。

如果是這樣,可能會引發問題,並導致後續的损失。

Ajahn Golf

如果我們的心能像這首歌那麼平靜、清醒、集中，那就好了

心的集中、歸一叫禪定

禪定是工作能力和智慧的基石(AN5.23，5.51）

就好像我們坐著船，身處於波濤洶湧的大海；能夠書寫、做到很細緻的東西嗎？

不能的，因為船太過搖晃了

唯有當我們回到穩定、不會搖晃的陸地，我們才能書寫、做到很細緻的東西

同樣地，當我們的心不斷跑來跑去、不斷散亂，我們是無法做到很細緻的東西的，我們是無法作出深度的思考的。此時做什麼也不會做得好

然而，當我們的心有禪定、夠穩定，我們就能做到很細微的東西、作出深度思考，考慮會變得周詳，做什麼都會做得好。

為什麼那些出色的外科醫生，例如 CUHK Medicine 中大醫學院的院長趙偉仁教授能做手術做得那麼成功、微細？

為什麼那些鋼琴家，例如 Lang Lang - 郎朗 能夠技巧那麼高超？

為什麼達文西能夠做到通才？

為什麼愛迪生能夠成為多產發明家？

就是因為他們的心夠‘定’！夠微細！夠細心！

在穩定的大地上，建築物才能得以一層一層地建造上去，甚至可以建成摩天大廈

然而，當地震時，人們連站也不會站得穩，更遑論建設了！ 多高的大廈都有機會坍塌！

禪定就如大地

沒有禪定，一切成就都無法被達成；原本有的成就也會坍塌！

**English** 

If our mind could be as calm, clear, and collected as this song, that would be wonderful. 

The collectedness and unification of the mind is called *samādhi*.

*Samādhi* is the foundation of work capacity and wisdom (AN 5.23, 5.51).

It is like sitting in a boat on a stormy sea: can you write, or do anything fine and precise? 

No—because the boat is rocking too much.

Only when we return to stable, unshaking land can we write and do fine, delicate work.

In the same way, when the mind keeps running here and there, scattered and restless, we cannot do fine work, nor think deeply. At that time, whatever we do, we will not do well.

But when the mind has *samādhi* and is steady enough, we can do subtle work, think deeply, consider things thoroughly, and do well at whatever we undertake. 

Why can outstanding surgeons—such as Professor Philip Chiu, Dean of CUHK Medicine—operate so successfully and so finely? 

Why can pianists such as Lang Lang play with such mastery? 

Why could Leonardo da Vinci become a polymath? 

Why could Edison become such a prolific inventor? 

Because their minds were collected enough, refined enough, and careful enough.

Only on stable ground can buildings be raised storey by storey—even into skyscrapers. 

But in an earthquake, people can hardly even stand, let alone build. Even the tallest tower may collapse.

*Samādhi* is like the earth. 

Without *samādhi*, no achievement can be fulfilled; even what has already been achieved may collapse.

---

**Thai** 

ถ้าจิตของเราจะสงบ ตื่นรู้ และตั้งมั่นได้เหมือนเพลงนี้ ก็คงจะดี 

การตั้งมั่นและการเป็นหนึ่งของจิต เรียกว่า สมาธิ

สมาธิเป็นรากฐานของความสามารถในการทำงานและปัญญา (อังคุตตรนิกาย ๕.๒๓, ๕.๕๑)

เหมือนเรานั่งอยู่ในเรือ กลางทะเลที่คลื่นลมแรง จะเขียนหนังสือ หรือทำสิ่งที่ละเอียดอ่อนได้หรือ 

ไม่ได้ เพราะเรือโคลงเคลงเกินไป

มีแต่เมื่อเรากลับสู่แผ่นดินที่มั่นคง ไม่สั่นไหว เราจึงจะเขียนและทำสิ่งละเอียดได้

เช่นเดียวกัน เมื่อจิตวิ่งไปวิ่งมา ไม่สงบ ไม่รวมเป็นหนึ่ง เราไม่อาจทำสิ่งละเอียด และคิดได้อย่างลึกซึ้ง ในเวลานั้น ทำอะไรก็จะทำได้ไม่ดี

แต่เมื่อจิตมีสมาธิ มั่นคงพอ เราจึงทำสิ่งที่ละเอียดได้ คิดได้อย่างลึกซึ้ง พิจารณาได้อย่างรอบคอบ และทำสิ่งใดก็จะทำได้ดี 

ทำไมศัลยแพทย์ชั้นเยี่ยม เช่น ศาสตราจารย์จ้าว เหว่ยเหริน คณบดีคณะแพทยศาสตร์ มหาวิทยาลัยจีนแห่งฮ่องกง จึงผ่าตัดได้สำเร็จและละเอียดถึงเพียงนั้น 

ทำไมนักเปียโนอย่างหลางหลาง จึงมีฝีมือสูงส่ง 

ทำไมเลโอนาร์โด ดา วินชี จึงเป็นพหูสูตได้ 

ทำไมเอดิสัน จึงเป็นนักประดิษฐ์ผู้ผลิตผลงานมากมาย 

ก็เพราะจิตของพวกเขามั่นคงพอ ละเอียดพอ และใส่ใจพอ

บนแผ่นดินที่มั่นคง อาคารจึงก่อขึ้นทีละชั้น จนเป็นตึกระฟ้าได้ 

แต่เมื่อเกิดแผ่นดินไหว คนยืนยังแทบไม่มั่น อย่าว่าแต่จะก่อสร้าง ตึกสูงเพียงใดก็อาจพังทลายได้

สมาธิดุจแผ่นดิน 

ไม่มีสมาธิ ความสำเร็จทั้งปวงย่อมไม่อาจสำเร็จได้ และแม้ความสำเร็จที่มีอยู่แล้วก็อาจพังทลาย

---

**Vietnamese** 

Nếu tâm ta có thể bình lặng, tỉnh giác và tập trung như bài hát này thì tốt biết bao. 

Sự tập trung, sự quy nhất của tâm gọi là thiền định (*samādhi*).

Thiền định là nền tảng của năng lực làm việc và trí tuệ (Tăng Chi Bộ 5.23, 5.51).

Giống như ta ngồi trên thuyền giữa biển sóng gió dữ dội: liệu có thể viết chữ, làm những việc tinh tế được không? 

Không thể, vì thuyền quá chao đảo.

Chỉ khi trở về mặt đất vững chắc, không lay chuyển, ta mới viết được, mới làm được những việc tinh tế.

Cũng vậy, khi tâm cứ chạy nhảy, tán loạn, ta không thể làm những việc tinh tế, cũng không thể suy nghĩ sâu. Lúc ấy làm gì cũng khó làm tốt.

Nhưng khi tâm có định, đủ vững, ta có thể làm những việc rất tinh tế, suy nghĩ sâu, cân nhắc được chu toàn, và làm gì cũng dễ làm tốt. 

Vì sao những bác sĩ phẫu thuật xuất sắc, như Giáo sư Triệu Vĩ Nhân, Viện trưởng Y khoa Đại học Trung Văn Hồng Kông, lại mổ được thành công và tinh vi đến vậy? 

Vì sao những nghệ sĩ piano như Lang Lang lại có kỹ thuật cao siêu đến vậy? 

Vì sao Leonardo da Vinci có thể trở thành bậc thông tài? 

Vì sao Edison có thể trở thành nhà phát minh sung sức? 

Chính vì tâm họ đủ “định”, đủ tinh tế, đủ tỉ mỉ!

Trên mặt đất vững chắc, công trình mới được xây lên từng tầng, thậm chí thành những tòa nhà chọc trời. 

Nhưng khi động đất, người ta đứng còn không vững, huống hồ là xây dựng! Dù tòa nhà cao đến đâu cũng có thể sụp đổ!

Thiền định như đại địa. 

Không có thiền định, mọi thành tựu đều không thể thành; thành tựu sẵn có cũng có thể sụp đổ.

video cred. to

https://www.youtube.com/watch?v=yibf6QNjgGU&list=RDyibf6QNjgGU&start_radio=1

Devotee: When we practice vipassanā, do we deliberately bring up a teaching, say for example impermanence, to contemplate, or do we just go with the flow of mind?

Ajahn Brahm: How exactly does vipassanā work? First of all, if you're going to investigate things, say you're a scientist, you have to have a microscope which works and is powerful enough. So first of all, you always have to have a powerful mind to gain insight. Otherwise, you just get the ordinary stuff which everybody else knows; it's not really deep insight. Once your mind is powerful, then you find that whatever you look at, you can see so much that other people cannot see. And this is actually where your mind is powerful enough to get the deep insights. If you just want ordinary insights, you don't have to get so deep in meditation.

But usually, as I said, I think even today, the cause for seeing things as they truly are—yathā-bhūta—which means seeing them as they are,  ñāṇadassana that is the seeing of insight as they truly are, that means the deep meditations, the absence of the hindrances, where your mind is just so powerful. I have some other experiences of this.

Even the first year I was a monk in Thailand during the rains retreat, there was so much rain. We did walking meditation in the hall. In Thailand, it never had any carpet or any tiles on the floor; it was just concrete laid by the villagers. To smooth it, they would know with their trowels, and if they needed a bit more water, they spat on it and then leveled it. So it wasn't the type of job you'd see in a place like Hong Kong. It was very rough, and that was very helpful because it was so rough that we walked on it. But once you started getting still and peaceful, I remember just doing walking meditation on that concrete surface, and I had to stop at a piece of concrete in front of me. It wasn't just gray and poorly laid. It was like I could see all the contours in it and the different shades of gray and the way they all sort of came together. Again, it was like a work of art, and I really thought I should cut it out to preserve it for other humanity to enjoy and send it to, say, the Tate Gallery in London, the Museum of Modern Art. I really thought that because to me it looked beautiful. If you have that type of mindfulness, then you're really ready to do vipassanā. You can see the beauty in things you've never seen before, things you don't expect. Your mindfulness is strong, and you can look upon that for a long period of time.

I also remember teaching this and people meditating in Jhanna Grove, and then it was like one hour of rest. So I went out of the room, and then there was one person who, just as they came out of the room, just saw a beautiful plant which was by the side of the path. After one hour, when I went back inside the hall again, they were still there looking at it. I said, "Ah, good on you. You've obviously got some mindfulness." Because you just see the beauty and it keeps you there. You can really see it for a long time and you can understand it.

Just like I said, you know, when I held things up, "What is this?" It's not just a glass of water. It's far deeper than that. When you can hold it in front of you and stay there for an hour, say, and you really look into it, you see things you never expected there. You don't put any effort in because as you're seeing it, you do see the beauty and the uniqueness in it. And that's when you have that mindfulness. You stay with it long enough to see things like anicca, dukkha, anattā. Even anicca—people think they understand what anicca was. If you really understood it, at least you'd be a stream winner. You've got to hold something for long enough to really see it. You can do that, and sometimes in a meditation you're sitting here and you don't want to move. You're looking at something in the mind and you really penetrate into it. And it's not just penetrating things like anicca, dukkha, anattā.

A good example of what happens is one of the ladies a long time ago—she passed away now—she had this really, very difficult job. She was in social services, and her job was to decide if there was enough danger to children that they would be taken away from their mothers because their mothers were either drunk or on drugs, and if there was any complaint. This lady had to investigate out of concern for the kids. Sometimes they were taken away from their parents because it was too dangerous to stay with them. Imagine the difficulty and the emotional difficulty in making those decisions. And she told me when she came on one of my retreats, she came late, trying to tie up loose ends. After she tied up as many loose ends as she could, there were still many left, but she dropped them for the retreat. You know, what's done is over. That is the Buddha's statement: what's done is finished.

So she could relax and enjoy the retreat. And she told me during that retreat she was not thinking of work; her mind was really peaceful. But then these solutions to these really difficult problems came up. So she went to her room—she didn't want to waste too much time—and she wrote down those solutions. And when she finished the retreat, they were there on the piece of paper, and she said there were amazing solutions. How she could think of that, she never knew. She didn't think of it; she saw it. These solutions to really impossible problems. And I like that way of using insight. This is worldly insight into your job, into how to do things. If you think about it, you always think in a certain straight line, in a rut. If you meditate, you can see beyond the usual ways of thinking and you get insights.

I mean, I told people earlier that one of the things which I kind of like doing for R&R is doing crosswords. And if there's a crossword clue which I just do not know and can't discover, I just read it and forget about it and meditate, and the answer always comes up. I use this meditation even as a way of solving crossword puzzles, and it works. It's amazing. So that's one of the reasons why if you have any difficulties in your life, anything which is a very hard decision to make, then just forget about it. Meditate, and innovative answers just come up. That's ordinary insight. To get the deep insights, again, you listen to Dhamma talks, then you meditate. It's like the questions are still in the mind, and then when you come out of meditation, the questions are answered. Does that make sense?

2025-02-23 Ajahn Brahm Hong Kong Retreat Evening

https://www.youtube.com/watch?v=VR7dibkoj4s

信徒：當我們修習觀（vipassanā）時，是要刻意提起某個教法，例如無常（impermanence），來加以觀照，還是只要隨順心的流動就好？

阿姜布拉姆：觀究竟是如何運作的呢？首先，如果你想去探究事物，比如說你是一位科學家，你必須要有一台運作良好且足夠強大的顯微鏡。所以，首先你永遠需要一顆強大的心，才能獲得洞見。否則，你就只會得到大家都知道的普通東西；那並不是真正深刻的洞見。一旦你的心變得強大，你就會發現，無論你看什麼，都能看到其他人看不到的許多東西。這正是你的心足夠強大，能獲得深刻洞見的地方。如果你只想要普通的洞見，就不必在禪修中深入到那種程度。

但通常，正如我所說的，我認為即使到今天，能如實知見事物——yathā-bhūta，也就是如其本來面目地看見事物——ñāṇadassana，也就是如實知見的洞見，這意味著深層的禪定、沒有諸蓋（hindrances）的狀態，那時你的心就是如此強大。我還有其他一些相關的經驗。

甚至在我第一年出家在泰國雨安居期間，雨下得非常大。我們在大殿裡行禪。在泰國，地板從來沒有鋪地毯或瓷磚；只是村民鋪的水泥地。要讓它平整，他們會用泥刀抹平，如果需要多一點水，他們就吐口水上去再抹平。所以那不是你在香港這種地方會看到的精緻工程。它非常粗糙，但這反而很有幫助，因為粗糙到我們走在上面。但一旦你開始靜止與平和，我記得自己在水泥地面上行禪時，不得不停在面前的一塊水泥前。它不只是灰色且鋪得不好。我彷彿能看到它所有的輪廓、不同深淺的灰色，以及它們如何融合在一起。再次地，它就像一件藝術品，我真的覺得應該把它切割下來保存，讓其他人類也能欣賞，甚至寄到倫敦的泰特美術館或現代藝術博物館。我真的這麼想，因為在我眼中它看起來非常美。如果你有那種正念，你就真的準備好做觀了。你能看到以前從未見過的事物之美，那些你意想不到的東西。你的正念很強，你能長時間地注視它。

我也記得在Jhanna Grove教導時，人們在禪修，然後有一小時的休息時間。我走出房間，然後有一個人剛走出房間，就看到路邊一株美麗的植物。一小時後，當我回到大殿時，他們還在那裡看著它。我說：「啊，好樣的。你顯然有一些正念。」因為你就是看到那美麗，而它讓你停留。你能真正長時間地看它，並理解它。

就像我說的，當我拿起東西問：「這是什麼？」它不只是一杯水。它遠比那更深。當你能把它拿在面前，停留一小時，真正地注視它，你會看到你從未預料到的東西。你不需要用力，因為當你看著它時，你確實看到它的美與獨特之處。那就是擁有那種正念的時候。你停留得夠久，就能看到像無常（anicca）、苦（dukkha）、無我（anattā）這樣的東西。即使是無常——人們以為自己懂無常是什麼。如果你真的懂，至少你會是入流者（stream winner）。你必須長時間地持住某物，才能真正看見它。你可以做到，有時在禪坐中，你坐在這裡不想動。你注視著心裡的某樣東西，真正地穿透它。那不只是穿透無常、苦、無我。

一個很好的例子是很久以前的一位女士——她現在已經過世了——她有一份非常困難的工作。她在社會服務部門，工作是判斷是否有足夠的危險，需要把孩子從母親身邊帶走，因為母親酗酒或吸毒，或如果有任何投訴。這位女士必須出於對孩子的關心去調查。有時孩子會因為太危險而被帶離父母。想像做出那些決定的困難與情緒壓力。她告訴我，當她來參加我的一次閉關時，她遲到了，正在試圖處理完手上的事。盡可能處理完鬆散的尾巴後，還是剩下很多，但她為了閉關放下它們。你知道，已經做過的就是結束了。這是佛陀的教導：已做之事已了。

所以她能放鬆，享受閉關。她告訴我，在閉關期間她沒有想工作；她的心真的很平靜。但接著，這些非常困難問題的解決方案出現了。所以她去房間——不想浪費太多時間——把那些解決方案寫下來。閉關結束時，它們就在紙上，她說那是驚人的解決方案。她從不知道自己怎麼想得出來的。她不是想出來的；她看到了。這些對真正不可能問題的解決方案。我喜歡這種運用洞見的方式。這是世間的洞見，用在你的工作、做事的方法上。如果你一直思考，你總是沿著直線、在慣性裡思考。如果你禪修，你就能看到超越平常思考方式的東西，獲得洞見。

我之前告訴大家，我喜歡做的一件事是解填字遊戲（crosswords）。如果有個線索我完全不知道、解不出，我就讀一遍然後忘掉，去禪修，答案總是會出現。我甚至用禪修來解填字遊戲，它真的有效。很神奇。所以這也是為什麼，如果你生命中有任何困難、任何很難做的決定，就忘掉它。禪修，創新的答案就會出現。那是普通的洞見。要獲得深刻的洞見，再次地，你聽法之後禪修。就像問題還在心裡，然後當你從禪修出來，問題就得到解答了。這有道理嗎？

2025-02-23 阿姜布拉姆香港閉關晚間 

https://www.youtube.com/watch?v=VR7dibkoj4s 

Life is full of ups and downs, with many things that give us headaches.

When the time comes, we return home, enter our own private space. After work, we take a shower, relax for a while, and then we practice. We pay respects to the Buddha, chant, train the mind to stay with a single object of meditation — an object that brings us happiness. Before long, the mind becomes calm. When the mind has strength again, we can go back to fighting in life.

If the mind has no energy, if it is extremely exhausted, unable to overcome defilements, and has been competing too much in life, in the end many people fall into depression. Nowadays, a great number of people suffer from depression — just among us Thais, not to mention people in other countries. For example, in some Western places after an economic collapse, many people’s minds became damaged and developed many problems.

If we can do this practice, our mind will have strength and can maintain that strength for a very long time in life. When our stillness (samādhi) is good, we will be able to think and plan very well at work. Sometimes there are extremely difficult tasks — no matter how much we think, we just can’t find a solution. In such cases, don’t keep forcing yourself to think the same way over and over.

It’s like a worm trying to bore through glass. If it keeps drilling and drilling, it will just die in vain. Instead, let the mind relax first, let it become calm. Once the mind is calm, wisdom will arise. Then we can solve problems in life, or the quality of our work will become much better. Because when the mind is calm, there is no bias. We see things more clearly than people who have no stillness. People with defilements look at things with bias and can never solve the problem.

This kind of meditation is the meditation for resting. When we rest this way, we gain strength and can also continue to develop insight meditation (vipassanā). Or we rest so that the mind has more power to fight again in daily life.

Practicing the Dhamma is not only about leaving home and entering a monastery. This teaching can truly help our daily life — especially samādhi (stillness). When the mind has samādhi, we can work very well, very finely, very accurately, and very quickly.

Luang Por has practiced stillness a lot since childhood. Later when working, the work was very difficult — mountains of documents, no computers, no AI, no Google, just stacks and stacks of papers. When facing a lot of work or a lot of data, one has to discern what is true and what is false. After sorting it out: this problem has several possible solutions; given our resources, we should solve it this way. Some points can be solved, some cannot; which are the main issues, which are secondary.

If the main problem cannot be solved yet, then solve the secondary problems first — do whichever one can be done right now. Gradually work through the issues. When you have stillness, you can see clearly which is which.

In the past when Luang Por worked, the boss would stand beside him waiting. The boss trusted Luang Por very much. They would stand there and as soon as the document was ready, they would sign it immediately. Why could it be done so quickly? Because of stillness.

Therefore, let us set aside time each day — pay respects to the Buddha, chant, train the mind , have mindfulness, and stay with a single object of focus. Choose whichever object feels comfortable to you. When the mind develops in this way, wisdom will arise, and we can truly solve the problems in our lives.

— Luang Por Pramote 

17 January 2026

生命動蕩不安，有很多頭疼的事情。

到了時間，我們回到家，回到自己的私人空間，下班、洗澡、放鬆一會兒，然後就修行。禮佛、念經，讓心修業處，讓心處在單一讓自己有快樂的所緣。不久心就會寧靜。然後心有力量，又可以在生命中戰鬥了。

如果心沒有力氣，特別特別累，鬥不過煩惱，在生活中競爭太多，最後就會憂鬱症很多。現在憂鬱症的人非常多，就是我們泰國人，不用說別的國家的人了。比如說西方人，有的地方的經濟坍塌之後，許多人的心都出現殘疾、許多問題。

如果我們做得到，我們的心就會有力量，又可以在生命中有很長的力量。如果我們的禪定很好的話，在工作上就會思考、規劃得很好。有些事情，工作得很難很難，怎樣都想不出來，怎樣想都想不出來，就不要重複去想了。

像蟲子去鉆，碰到玻璃，如果一直鑽鑽鑽，就會白白地送死了。來讓心放鬆、先寧靜。一旦我們的心寧靜，就會生起智慧，就可以解決生活中的問題，或者工作的品質就會更好。因為當心寧靜時，就沒有偏見，我們看什麼東西就會比那些沒有禪定的人看得更加工作。有煩惱的人就會有偏見地看，一直都解決不到問題。

這是屬於用於休息的禪定。這樣可以有力氣去修觀禪也可以。或者為了休息，讓心更有力氣去戰鬥。

修行不僅僅是要離開家，進到寺廟。這個法真的能夠幫忙我們的生活，尤其是禪定。如果我們的心有禪定，就能工作得很好，可以很細膩，而且很準確、很快速。

隆波修禪定修很多，從小時候就開始修。然後工作，很難的工作，有海量的資料，根本沒有電腦，也沒有什麼AI ，也沒有什麼谷歌，有的只是一疊一疊的資料。在很多工作或很多資料的時候，就看資料是真的還是假的。整理出來了，這個問題有好幾個解決方法，我們有這樣的資源，應該這樣去解決。有些點能解決，有些不能解決；哪些是主要的問題，哪些是次要的問題。

主要的問題解決不了，就去解決次要的問題，看哪個能做就先做那個。慢慢地去解決問題。自己有禪定，就看得出來。

以前隆波工作，領導站在旁邊等著。領導對隆波很信任，他們就會站在旁邊簽字，資料打出來後他們就簽字了。為什麼可以做到？因為禪定

因此我們哪一天安排時間，禮佛念經，然後訓練心，有念，處在單一的所緣。哪個所緣舒服，我們就選擇那個。我們的心就會生起智慧，就可以解決生命中的問題

----隆波帕默

2026.1.17

如果我們做事非常沒有效率，這表示什麼？

這表示我們善心很少😂 

為什麼這樣說？ 因為根據阿比達摩論，一顆善心，它必然是適合工作的。

當一個人做事非常準確，非常有效率，非常有質素；那表示他善心生起的頻率非常之高。

之所以說善心生起的頻率，那是因為心是不斷改變生滅的。上一刻還是善心，下一刻可能就是不善心；不斷在變，是不確定的。

怎樣分辨心是否善心還是不善心？ 

如果是不善心，根據阿比達摩論，心那刻一定是散亂和痴迷的

如果是善心，它一定是輕鬆，清明與柔軟的

如何能讓善心頻繁生起？ 

很簡單，去除自我就可以了。就如隆波間夏所說：「放下自我，然後你們就會有正念。」 

去除自我，就是做人不要自私。不要想要許多東西。也不要把東西當作是’我‘和’我的‘ ，不要覺得自己很重要

一旦我們開始想要許多東西，自我膨脹；心就會開始混亂。心混亂的時候做事難道會好嗎？

當心混亂到一個點，就很容易有精神上的疾病，例如抑鬱症、 焦慮症等等。當心靈的狀態不佳，根本無法做到任何事。比如說，大家悲傷的時候，難道做事會做得好嗎？

因此假如不想要任何負面情緒，務必去除自我，讓自己無私，少欲知足，謙遜柔軟。

一旦這樣做到，必然能避過許多負面情緒，讓正念頻繁生起。

正念就是念念分明不忘失於當下，保持清明清醒的狀態。當心時時生起正念，做事必然有效率，做得好。

因此一個極善的人通常會很有成就。而不善之人，永遠不能成為人上人

If we are very inefficient in our work, what does that indicate?
It indicates that we have very little good mind (/wholesome mind)😂
Why do we say this? Because according to the Abhidhamma, a good mind is always suitable for work.
When a person works very accurately, very efficiently, and with high quality, it indicates that their good mind arises very frequently.

The reason we speak of the frequency of good mind arising is that the mind is constantly changing. One moment it may be good mind, and the next moment it may be bad mind (unwholesome mind); it is always changing and uncertain.

How can we discern whether the mind is good or bad?
If it is unwholesome mind, then according to the Abhidhamma, the mind at that moment is definitely restless and confused.
If it is good mind, it is always light, clear, and soft.

How can we allow good mind to arise frequently?
It is simple: by removing the self. Just as Luang Por Ganha said, “Let go of the self, and you will have mindfulness.”

Removing the self means not being selfish. Do not desire many things. Do not consider things as ‘mine’ or ‘I,’ and do not feel important.

Once we start wanting many things and the 'self' inflates; the mind begins to get confused.
When the mind is confused, can it perform well?
When the mind becomes confused to a certain point, it is very easy to develop mental illnesses, such as depression and anxiety. When the state of the mind is poor, it is impossible to accomplish anything. For example, when we are sad, can we work well?

Therefore, if we do not want any negative emotions, we must remove the sense of self, be selfless, have little desire, and be humble and gentle.

Once we do this, we will surely avoid many negative emotions and allow mindfulness to arise frequently.
Mindfulness is being clear and present in the moment, maintaining a state of clarity and alertness. When the mind consistently generates frequent  mindfulness, work will surely be efficient and well done.

Thus, a very good person is usually very accomplished. An bad person will never rise above others.

“…I want the mind to unify and see the subtle things.

You must diligently practice by observing the breath in and out.

Make it a habit to meditate and contemplate.

Don’t focus solely on eating or sleeping.

Even when you sleep, be mindful; when you wake up to work, be mindful and do not be careless.

A true practitioner does not look at others' hearts;

they observe their own heart and keep it steady.

Because the heart is paramount, it is the leader.

Everything can be achieved through the heart.

Emotions can disturb the mind;

do not be easily swayed by fleeting emotions!

They can manipulate you all day and night.

Even in dreams, they interfere,

so you don’t get proper rest.

At the very least… meditate before sleeping

to allow the mind to rest.

Mindfulness and stillness will then arise,

leading to wisdom that can solve your life’s problems…”

“…我希望心靈能夠統一，看到細微的事物。

你必須勤奮地練習，觀察進出的呼吸。

養成冥想和思維的習慣。

不要僅僅專注於吃和睡。

即使在睡覺時，也要保持警覺；醒來工作時，也要保持警覺，不要掉以輕心。

真正的修行者不會去觀察他人的心；

他們觀察自己的心，保持穩定。

因為心靈是最重要的，是主導者。

一切都可以通過心靈實現。

情緒會擾亂心靈；

不要輕易被瞬間的情緒所左右！

它們可以整天整夜影響你。

即使在夢中，它們也會干擾你，

以致你無法得到充分的休息。

至少……在睡前冥想

讓心靈得到休息。

正念和禪定將隨之而來，

導致智慧出現，能夠解決你生活中的問題…”

Luang Pu Prasert Sirikutto

cred .to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

❓提問：

為什麼修習禪定的功德，比起其他的善行要大得多？

🧘‍♂️回答：

這是一種特性。因為當我們修習禪定，心就會安定，生起定力，就會有正念正知，

會產生對善惡是非的自覺感與羞恥感。

而如果禪定有了力量，它還會生起智慧，

能夠很好地解決自己內心的問題，功德就在這一點上。

「說禪定的功德比其他善行還大」，是因為：

修習禪定可以證得道果涅槃。

我們若要真正深入佛法的實質，只能依靠修定這一條道路，

其他善行，只是出於善意的發願與用心而已。

比如說，我們羞於在街上裸體行走，

那是因為我們有「對社會的羞恥感」。

如果拿這個來比喻我們的行善，也大概是這種層次：

不做善事是因為怕被別人指責、羞於面對社會等，

這表示我們的心還沒有達到自然、自動地行善的層次。

那麼，如果我們訓練心，讓它具備定力，

禪定就會變成一種能量，支持我們日常生活的各個方面。

例如，一個有禪定的人，具備正念正知，

一旦開始思考事情，心念就會自動、有力地運轉。

但如果沒有禪定、沒有正念正知，

一旦要思考時，大腦就會變得遲鈍、混亂；

工作稍一複雜，就覺得煩悶，最後產生厭倦之感——大致就是這個樣子。

——Luang Por Phut Thaniyo）開示

（Judge 翻譯自泰語） 

❓ Question:

Why does the merit of practicing meditation far surpass that of other good deeds?

🧘‍♂️ Answer:

This is due to its inherent nature. When we practice meditation, the mind becomes calm, stillness arises, and mindfulness and clear comprehension (sati-sampajañña) develop.

It fosters a sense of moral awareness and conscientiousness toward good and evil.

And when stillness gains strength, it gives rise to wisdom,

enabling us to effectively resolve inner conflicts—this is where its merit lies.

The reason "the merit of meditation is greater than other good deeds" is that:

Through meditation, one can attain the path, its fruits (magga-phala), and Nibbāna.

If we truly wish to penetrate the essence of the Dhamma, the only way is through the cultivation of stillness.

Other good deeds are merely acts of goodwill and aspiration.

For example, we feel ashamed to walk naked in public

because we have a "sense of social shame."

If we use this to analogize our virtuous actions, it’s roughly on this level:

We avoid wrongdoing because we fear criticism or feel ashamed before society—

this shows our mind has not yet reached the stage of naturally and effortlessly doing good.

However, if we train the mind to develop stillness,

stillness becomes a kind of energy that supports every aspect of daily life.

For instance, a person with stillness and mindfulness

will find their thoughts flowing automatically and powerfully when reflecting on matters.

But without stillness or mindfulness,

the moment we try to think, the mind becomes sluggish and confused.

Faced with slightly complex tasks, we grow frustrated and eventually weary—this is roughly how it goes.

— Teachings by Luang Pu Phut Thaniyo

一個良好修行人的特徵，

就是乾淨利落

處事乾淨利落

做人乾淨利落

因為戒定慧的效益就是不執著

The mark of a diligent practitioner

is crispness and clarity—

handling affairs with crispness and clarity,

coping people with crispness and clarity.

For the effect of precepts, stillness, and wisdom

is non-attachment.

《禪定幫助工作》

修禪定、經行後覺知增多，一天最少，而不是最多三個小時。

一旦維持了，這時做工作品質會更好，而不是說經行多了工作不好了

隆波靠自己親身看到了。隆波以前是國務院的公務員，後來退休了，換工作了；屬於電話移動公司，工作也很繁重。

隆波工作的時候，有時老闆在隔壁閒聊。為什麼到這裡閒聊？因為他等著簽字，等自己做完工作之後簽字。

為什麼自己做得到？隆波做的工作很快，也很準。領導一看，馬上就能簽字了。為什麼可以做到那樣？

因為禪定，自己禪定很好。訓練的早期階段，覺得佔用了自己的時間。但如果心有禪定，難的工作也會變簡單。

有時候有問題，比如說我們生活有問題，我們不需要想太多；無緣無故，心就會自己說了：‘這個問題應該這樣解決’ 這是禪定的事情。

因此，自己打坐經行三個小時，如果做得到，馬上就要去做了，不然年紀大了就做不到了。

----隆波帕默

2025.06.21

《Meditation Helps with Work》

After practicing meditation and walking meditation for at least 3 hours, awareness increases. Once maintained, the quality of work improves—it’s not that more walking meditation leads to worse work.  

Luang Por personally experienced this. I used to be a civil servant in the Prime Minister’s Office before retiring and afterwards switched jobs to work for a mobile phone company, where the workload was also heavy.  

When Luang Por worked, sometimes my boss would chat idly in the next room. Why did he come there to chat? Because he was waiting to sign documents—waiting for Luang Por to finish his work so he could sign them.  

How was Luang Por able to do this? my work was fast and accurate. As soon as the supervisor looked at it, he could sign immediately. How was that possible?  

Because of stiillness—Luang Por’s stiillness was strong. In the early stages of training, it felt like meditation took up time. But if the mind is with stillness, even difficult tasks become easier.  

Sometimes, when there are problems—like issues in our lives—we don’t need to overthink them. Out of nowhere, the mind will say, "This problem should be solved like this." That’s the work of stillness.  

Therefore, if you can sit and walk in meditation for three hours, you should start right away. Otherwise, when you get older, you won’t be able to do it.  

— **Luang Por Pramote**  

2025.06.21