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《勒索》"Emotional Blackmail"
《勒索》"Emotional Blackmail"
《勒索》
有聽過情緒勒索嗎？
情緒勒索是一種操縱策略，勒索者利用被勒索者的情緒來控制或說服他們。
這樣的謀略只能在智慧低下的無聞凡夫上施行成功，但無法控制具有智慧的佛陀聖弟子。例如隆波間夏就提到：‘有人想操控Ajahn Brahm和在帕斯的比丘，他們不能做到。他有智慧。他們怎能支配他？’ （2019年12月）
一位聖弟子有清淨的心，所以能夠知道自己和他人的利益（AN1.45)，智慧高超(AN5.51) ，不能被任何人所左右和支配
所謂的勒索，其實只是利用我們的貪嗔癡而已～
一般有四種類型的勒索：
1.懲罰者：如果你不按照我的要求去做，我就懲罰你！
佛陀的聖弟子：哦～😌 任您損壞我們什麼，名譽也好、 地位也好、 權力也好、 財產也好、 妻兒也好；我們只以佛陀的法與律同在～
byebye~
佛陀的聖弟子不會執著世間的一切
2.自虐者:如果你不按照我的要求去做，我就傷害我自己,自殘！自殺！
佛陀的聖弟子：oh～傷害自己是惡業，為了您自己的福祉，請不要這樣做（MN88）
不過～如果您還是要做，我也不阻止不到您，您只需為自己的行為負責～
byebye~
無論是誰，朋友也好、 伴侶也好、 孩子也好、 親人也好；沒人能勒索佛陀的聖弟子，因為他們對人沒有執著，隨時能捨下一切
3.受苦者：我的痛苦你有責任，所以你要按照我的要求去做
佛陀的聖弟子：每個人僅需為自己負責。如果作出貪嗔癡的行為，就要自行承擔惡果；如果作出沒有貪嗔癡的行為，也僅僅是自行承擔善果
我們幫您是人情，是慈悲，但不是責任，沒有說一定的
byebye~
佛陀的聖弟子智慧高超，明白應盡的責任和越過本份的苛刻要求，能夠割捨放下一切，所以不會被任何人所勒索
4.可憐者：如果你不聽我話，我會傷心的！
佛陀的聖弟子：我們只是跟隨佛陀的法與律行事，如果您所說的是如法合理的，我們就跟；如果不如法不合理的，我們就不跟；希望您能諒解。
Ajahn Suchart 也說，如果那個指令和建議是會傷害我們的話，我們並不需要跟隨
如果您不能諒解，我也沒有辦法，那是您自己的問題，Bye Bye~😂😂😂
4.引誘者：你想要錢（愛情、升遷……）嗎？ 那就按照我的要求去做。
佛陀的聖弟子：不需要，Bye Bye~😂😂😂
5. 安全感威脅：你離開了，就一輩子都不用回來了！
佛陀的聖弟子：ok ，就不回來。我們不執著一切，Bye Bye~😂😂😂
6.罪惡感營造：從來只有我一個人付出，我又怎敢妄想你會願意回報幫忙？
佛陀的聖弟子：就靜下心來看看他所說的是否真確，如果不是真確的，就不用理會，直接再見。如果是真確的，就感恩。
但他提出的要求又是另一回事。必須衡量自己的能力是否能夠承擔，也看看是否如法如律。
如果不是，就Bye Bye~😂😂😂
7.貶低價值：我不讓你出門是為你好！你從小到大就笨笨的，很容易被人騙！
佛陀的聖弟子不是傻瓜，我們依循佛陀所教導來審視。
佛陀說，戒能生定，定能生慧（DN16）
讓心平靜下來理性思考，就能知道對方所謂的‘為你好’ 要求是否合理了
還有一種，就是道德勒索：
你不幫我？自私精！
你不捐錢？自私精！
你不這樣做？ 沒品！
佛陀的聖弟子：對不起，您有所不知了😂 佛陀教導我們，‘法尚須捨，何況非法？’ (MN22)
需然我們會傾盡全力做布施、 持戒和禪修， 但我們卻絲毫不執著自己的慷慨、 品德、 平靜和智慧
當然也不執著自己的名譽
所以...Bye Bye，不送了 ~😂😂😂 👋
"Emotional Blackmail"
Have you heard of emotional blackmail? Emotional blackmail is a manipulation strategy where the blackmailer uses the emotions of the victim to control or persuade them.
Such tactics can only successfully manipulate those ordinary common worldlings with low wisdom, but cannot control the wise noble disciples of the Buddha. For example, Ajahn Brahm mentioned: “Some people want to manipulate Ajahn Brahm and the monks at Perth, but they cannot. He is wise. How can they dominate him?” (December 2019)
A noble disciple has a pure mind, allowing them to recognize their own and others' interests (AN 1.45), with great wisdom (AN 5.51), and cannot be swayed or controlled by anyone.
So-called blackmail is simply using our greed, hatred, and delusion. There are generally a few types of blackmail:
1.The Punisher: “If you don’t do what I ask, I will punish you!”
Buddha's noble disciples: “Oh~ 😌 You can damage whatever you want—our reputation, status, power, property, or family; we only abide by the Buddha's teachings and precepts.”
Bye-bye~
Buddha's noble disciples do not cling to worldly matters.
2.The Self-harmer: “If you don’t do what I ask, I will hurt myself, Suicide!”
Buddha's noble disciples: “Oh~ Hurting yourself is a bad kamma. For your own well-being, please do not do that (MN 88). However, if you insist on doing it, I can't stop you; you just need to take responsibility for your actions.”
Bye-bye~
No one can blackmail the Buddha's noble disciples, as they have no attachments and can let go of everything at any time.
3.The Sufferer: “You are responsible for my suffering, so you must do what I ask.”
Buddha's noble disciples: “Everyone must take responsibility for themselves. If one acts out of greed, hatred, or delusion, they must bear the undesirable consequences; if they act without these, they will only bear the merits. Helping you is a kindness, but not a responsibility, a must.”
Bye-bye~
The wisdom of Buddha's noble disciples allows them to understand their responsibilities and reject unreasonable demands, enabling them to let go of everything and not be blackmailed.
4.The Martyr: “If you don’t listen to me, I will be sad!”
Buddha's noble disciples: “We only follow the Buddha's teachings and precepts. If what you say is in accordance with the Dharma, we will follow; if not, we will not. We hope you understand.”
Ajahn Suchart also said that if a directive or suggestion would harm us, we don’t need to follow it.
If you cannot understand, that’s your own problem. Bye-bye~ 😂😂😂
5.The Temptor: “Do you want money (love, promotion...)? Then do what I ask.”
Buddha's holy disciples: “No need, Bye-bye~ 😂😂😂
6.The Safety Threat: “If you leave, you'll never be able to return!”
Buddha's holy disciples: “Okay, then I won’t come back. We are not attached to anything, Bye-bye~ 😂😂😂
7.The Guilt Inducer: “I’m the only one who gives; how dare I expect you to help in return?”
Buddha's holy disciples: Just calm down and see if what they say is true. If it’s not true, ignore it and say goodbye. If it is true, be grateful.
But their requests are another matter. We must assess whether we can bear the responsibility and if it aligns with the Dharma.
If not, then Bye-bye~ 😂😂😂
8.The Devaluator: “I won’t let you go out for your own good! You’ve always been foolish and easily deceived!”
Buddha's noble disciples are not fools; we examine according to the Buddha's teachings.
The Buddha said, “Precepts lead to stillness, and stillness leads to wisdom” (DN 16).
By calming the mind and thinking rationally, we can discern whether the other person's so-called ‘for your own good’ demands are reasonable.
There is also a form of blackmail--- moral blackmail:
“You won’t help me? Selfish!”
“You won’t donate? Selfish!”
“You won’t do this? Shameless， unscrupulous guy!”
Buddha's noble disciples: “Sorry, perhaps you don't know The Buddha teaches us, ‘Even the Dharma must be relinquished, let alone the non-Dharma’ (MN 22).😂
While we will do our utmost to give, uphold precepts, and meditate, we are not attached to our generosity, virtue, calmness, or wisdom.
Of course, we are also not attached to our reputation.
So... Bye-bye, I don't send you off, please leave yourself ~😂😂😂 👋
Image credit to Fairy's Heart.
低級趣味 tasteless
低級趣味 tasteless
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.
瘋人院 Mental Asylum
瘋人院 Mental Asylum
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.
《真正的大損失》
《真正的大損失》
佛陀說，有五種損失：
親人的損失
財富的損失
疾病的損失
戒的損失
見的損失。
損失親人，財富，生重病，這很可憐；但這仍不是什麼真正的大事。假如損失戒和正見，這是更大的事。因為親人財富和健康沒有了，不會導致我們下惡道；但假如失去了戒和正見，我們死後便可能墮落地獄，餓鬼，畜生道。
我們這一生可能做了許多善事，心裡想著：我做了那麼多善事，竟然會遇上這麼淒慘的遭遇？ 這個世界根本沒有因果！
這樣還不夠，還要到處宣揚這樣的錯見
這時原本未來還是一片光明，死後會升到天界中， 但因為損失了正見，生起了邪見，未來立刻變了，地獄在等著我們。親愛的讀者們， 我們這一生最主要是在承受著過去的業力， 除非我們轉變為大善人或大惡人， 不然這一生所做的大部分會影響我們的未來世， 部分會影響我們的現世。
自己的親人被兇徒殺死了，我們很憤怒，誓要為他討回公道，於是去殺了兇徒。原本我們的親人死了，這不會影響我們下一生；但一旦去殺人，我們的未來立刻改變。
有些人原本還是好好的，但當生意失敗，破產了，便走去詐騙想要發財。錢是騙到了，但地獄裡的鍋等著他呢。沒了錢不等於沒了未來，但沒了戒就真的沒有了未來。
相反；我們可能結婚後連生貴子，事業有成，財源滾滾來，也很健康。但這並不算什麼。因為這些不會帶我們去天堂。有許多人在當生是很成功，但一死去便墮落惡道。佛陀說，大部分人死後都會墮落的；能再生為人或天神的就如指尖上的泥土（和大地的泥土相比）。能帶我們上天堂的，是正見與戒德。我們要具備五戒與十善業，也要相信因果，了解四聖諦；那麼死後便會上到去快樂的天界。（AN5.130）
這是最吉祥 This is the most auspicious
這是最吉祥 This is the most auspicious
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?
快樂是世界性的 Happiness is universal
快樂是世界性的 Happiness is universal
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...
龍捲風 tornado
龍捲風 tornado
世間沒有學過佛法的傻人就好像這個龍捲風那樣
無論是好東西還是廢物都吸過來自己那裡
不論是讚美、毀謗、快樂、痛苦都吸過來，都當成是‘我的’
真是難以理解，痛苦為什麼還要當成是‘我的’ 呢？ 為什麼要緊緊抓住別人的恥笑、毀謗、是非為’我的‘ 呢？
世間的蠢人就好像龍捲風那樣，無論去到哪裡，都因為要把東西納為己有的自私心，而破壞一切。他們無視道德，不理會別人的感受，掠奪一切
一旦佛法進入他們的心中，就好像龍捲風被瓦解那樣。
他們意識到其實’我‘ 和’我的‘ 根本不存在
於是只剩下平靜、喜樂、智慧。大家都感嘆：’災難過去了！天朗氣清了！‘
video cred. to:
https://youtube.com/shorts/9NbV0Mda3nQ?si=tbgCGXJXw_iew8E6
Foolish People in the world who have not learned the Dhamma are like a tornado, drawing in everything good and worthless alike.
Whether it’s praise, slander, joy, or suffering, they absorb it all and consider it "mine."
It's truly hard to understand why one would claim suffering as "mine." Why hold tightly to others' ridicule, slander, and disputes as "mine"?
Foolish people in the world are like tornadoes; wherever they go, their selfishness leads them to destroy everything and everyone in their path. They disregard morals, ignore others' feelings, and plunder everything.
Once the Dhamma enters their hearts, it’s as if the tornado has been dismantled. They realize that "I" and "mine" do not truly exist. What remains is peace, joy, and wisdom. Everyone marvels: "The disaster has passed! The sky is clear!"
video cred. to :
快樂是世界性的 Happiness is universal
快樂是世界性的 Happiness is universal
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...
做事沒有效率？ Working inefficiently?
做事沒有效率？ Working inefficiently?
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.
我們應當思考這一點 we should consider this
我們應當思考這一點 we should consider this
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.
亞歷山大
亞歷山大
如果誰能夠看到，這個世界的一切人事物、就連這副身心也不能掌控，不是‘我的’ 的話
壓力山大就會變成驍勇善戰的亞歷山大
因為所有重擔不再是‘我的’了
想多了
想多了
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
《如何避免自己成為一個難相處的人》《How to prevent ourselves being a difficult person》
《如何避免自己成為一個難相處的人》《How to prevent ourselves being a difficult person》
《How to prevent ourselves being a difficult person》
One of the reasons why people are difficult, why sometimes you are difficult, is because people are too stressed out. When you're stressed out at work, you take it back home, give people a hard time at home, and then because you have a hard time at home, you have family problems, when you go back to work, you're stressed out at work even before you begin your day.
You are in the cycle of negativity and stress, so much so that we reallyshould deal with that problem, whether at home, or at work, to learn how to de-stress, and to be able to de-stress a little bit of meditation really works.
You know the old story, how heavy is a cup? The longer I hold it, the heavierit feels,
if I keep holding this for five minutes, my arm aches, 10 minutes, I'm in great pain.
If I keep holding this for half an hour, I'm a very stupid monk. [laughter]
What should I do when it starts to get heavy? Put it down for five minutes. If you don't believe me, you can try this out at home. [laughs] It works, after five minutes , you pick it up again, it's much lighter. It feels lighter. It's exactly the same weight, it feels lighter because you have rested. Your stress is nothing to do with how much work you have.
The amount of responsibilities and duties you have, that is not the cause of stress.
The cause of stress is when it gets too heavy to bear, you don't know how to put it down.
You're afraid of putting it down for a few minutes, to rest, to get your energies and strength back up, and you will find, as any psychologist or monk will tell you...actually, we teach the psychologists, that's where they got all their ideas from.[laughter] We should patent them, but we give things out for free.
This is the work you have. You find if you put it down for 5 or 10minutes,
it's not 5 or 10 minutes wasted, it's actually an investment of time. Because when you're rested, afterwards, the quality of your work improves enormously. You get more done in less time too. You become more efficient, and sometimes at work we mistake the quantity of work for its quality and efficiency.
Giving yourself a break, 10 minutes of meditation, rest, or whatever, and I recommend the toilet is a great place to meditate. [laughter]
You can put on, "engaged" there, no one will bother you, and you can always say you were constipated. You're not lying, because your brain was constipated.[laughter]
Then rest for a few minutes. When you come out afterwards, you make up that 10 minutes you spent in the loo very quickly, so you get more work done, more efficiency, higher quality, and you're not stressed out.
So when you go home, you can enjoy the company of your relations, and know your kids, and your wife, your husband, and even actually relax and enjoy your dinner.Because when you enjoy the company of home...again, home is supposed to be a place where youde-stress, you can relax, have a good dinner, and meet the people you love and care for.
When you have a nice rest in the evening, you go back to work in the morning, then you're sort of calm. It's a cycle which you can either have a vicious cycle of stress and argument at home, or stress at work, and you get really crazy, or you can break thatcycle, rest a little bit at work. You get more done, you come home, you relax, everythingis going well at home so you...happy at work as well. You get more done there.
That's a cycle where you don't become a difficult person to live with. That'swhy I say to people when they come on meditation retreats, they're doing meditation here on a Saturday afternoon, or beforehand, "Why do you meditate?" Because other people have to putup with you. [laughter]
That's one of the great reasons to meditate, and if you meditate,you're a much nicer person afterwards. Many times when I've been teaching meditation,especially down at Armadale, I don't know why this happens always in Armadale group. In Armadale group, sometimes after the meditation, talking to people afterwards, and veryoften people say, "You know, this evening, I never wanted to come."
"It's Tuesday evening, I've been at work, and I'm tired, and I told my kids I'm not going this evening, and my daughter said, 'Mommy, you must go tomeditation.'
I said, 'I don't feel like it darling, I'm tired.' 'Mommy, you must go to meditation!'
'No, not this evening.'
'Mommy, go to meditation!!'
'Why darling?'
'Because you're a much nicer mommy when you come back.'" [laughter]
So they go. Many of the kids actually understand that. They can see the change in you when you're de-stress, so you're not such a difficult mother or a difficult father to your own kids. This is actually how you can see in practice, a little bit of rest makes people less difficult people to live with.
You see, in the course of these things, so it's not just being compassionate and kind, it's actually knowing the causes of being difficult, and dealing with them by giving yourself a bit of rest, being de-stressed.
《如何避免自己成為一個難相處的人》
人們為什麼會變得難以相處，有時你自己也會變得難以相處，原因之一就是因為壓力太大。當你在工作上感到壓力時，這種壓力會帶回家，給家人帶來困擾，然後因為在家裡的困擾，你又會有家庭問題，當你回到工作時，即使在一天的開始之前，你已經感到壓力重重。
你陷入了負面的循環和壓力之中，因此我們真的應該解決這個問題，無論是在家還是在工作，學會如何減壓，而一些禪修的練習確實能幫助你減壓。
你知道那個老故事，杯子的重量是多少？我握著它的時間越長，感覺越重。
如果我握著它五分鐘，我的手臂會感到疼痛，十分鐘後，我會感到非常痛苦。
如果我一直握著它半小時，那我就是一個非常愚蠢的和尚。[笑聲]
當它開始變得沉重時，我應該怎麼做？放下五分鐘。如果你不相信我，可以在家試試看。[笑聲] 這是有效的，五分鐘後再拿起來，會感覺輕多了。它的重量並沒有變，卻因為你休息過而感覺輕鬆。你的壓力與你有多少工作無關。
你的責任和義務的數量並不是壓力的根源。
壓力的根源在於當你無法承受時，你不知道如何放下。
你害怕放下幾分鐘，去休息，恢復精力和力量，你會發現，正如任何心理學家或僧侶會告訴你的……其實，我們教了心理學家，這就是他們所有想法的來源。[笑聲] 我們應該為此申請專利，但我們免費提供這些。
這是你所承擔的工作。你會發現，如果你放下五或十分鐘，
這不是浪費的五或十分鐘，而實際上是時間的投資。因為當你得到休息後，隨之而來的工作質量會大大提高。你能在更少的時間內完成更多的工作。你變得更有效率，有時在工作上，我們會錯誤地將工作量與質量和效率混淆。
給自己一個休息，十分鐘的禪修，休息或其他什麼，我建議廁所是一個很好的禪修地點。[笑聲]
你可以在那裡“忙碌”，沒有人會打擾你，你也總是可以說你便秘了。你並不是在說謊，因為你的大腦確實是“便秘”的。[笑聲]
然後休息幾分鐘。當你出來後，你會很快彌補在廁所花的那十分鐘，這樣你能完成更多的工作，效率更高，質量更高，同時你不會感到壓力。
這樣當你回到家時，你可以享受與家人的相處，了解你的孩子，妻子或丈夫，甚至真正放鬆地享受你的晚餐。因為當你享受家庭的陪伴時……家庭應該是一個讓你減壓的地方，你可以放鬆，享受美好的晚餐，與你愛和關心的人相聚。
當你在晚上得到良好的休息，早上回到工作時，你的心情會平靜。這是一個循環，你可以選擇要麼陷入惡性的壓力和家庭爭吵，要麼在工作中稍微休息一下。你能做得更多，回到家後放鬆，家庭一切都很好，這樣你在工作上也會感到開心。你能在那裡做得更多。
這是一個讓你不成為難相處的人的循環。這就是為什麼我對來參加禪修營的人說，在星期六下午或之前，他們在這裡禪修，“你為什麼禪修？”因為其他人必須忍受你。[笑聲]
這是禪修的一個重要原因，如果你禪修，之後你會變得更加友好。很多次在我教禪修的時候，特別是在阿馬代爾小組，我不知道為什麼這總是在阿馬代爾小組發生。有時在禪修後，與禪員交談，很多人說：“你知道，今晚我根本不想來。”
“今天是星期二晚上，我在工作，感到疲憊，我告訴我的孩子我今晚不去，我的女兒說，‘媽媽，你一定要去禪修。’
我說，‘我不想去，親愛的，我累了。’‘媽媽，你一定要去禪修！’
‘不，今晚不去。’
‘媽媽，去禪修！！’
‘為什麼，親愛的？’
‘因為你回來後會變得更好。’”[笑聲]
所以他們去了。很多孩子其實都明白這一點。他們能看到你在減壓後的變化，這樣你就不會成為孩子們難相處的母親或父親。這實際上是你可以在實踐中看到的，休息一下會讓人變得不那麼難相處。
你看，在這些事情的過程中，不僅僅是表現出同情和善良，更是了解變得難相處的原因，並通過給自己一些休息來解決這些問題，讓自己減壓。
自我的大小 The size of 'self'
自我的大小 The size of 'self'
一個人的’自我‘ 大不大，就看他的精神健康如何，他的煩惱多不多。
如果一個人的‘自我’大到全世界都是，就會把全世界都當作是’我的’。一看到新聞就生起許多負面情緒。一出門內心就開始投訴和不滿意。想要全世界都圍著他來轉
一旦我們把越多東西當作是‘我們的’ ，就越多因素可以讓我們難受和痛苦
一旦我們把越少東西當作是‘我們的’ ，就越少因素可以讓我們難受和痛苦
一旦我們沒有把任何東西當作是‘我們的’ ，就沒有因素可以讓我們難受和痛苦--噢，這就是佛陀和阿羅漢的心境了
他們多麼開心？
How can we know if a person's sense of "self" is strong or not? It can be determined by their mental health and the extent of their sufferings.
If a person's "self" is so inflated that it encompasses the entire world, they will perceive everything as "mine." Upon seeing the news, they may experience many negative emotions. When they step outside, their mind begins to complain and feel dissatisfied, wanting the whole world to revolve around them.
The more things we consider "ours," the more factors there are that can cause us discomfort and suffering.
Conversely, the fewer things we consider "ours," the fewer factors there are that can make us uncomfortable and suffer.
Once we cling to nothing as "ours," there are no factors that can cause us discomfort and suffering—oh, this is the state of mind of the Buddha and the Arahants.
How happy they are!
《Dont cling to other's issues》《不要執著別人的事情》
《Dont cling to other's issues》《不要執著別人的事情》
《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."
為什麼我們會痛苦呢？ Why do we suffer?
為什麼我們會痛苦呢？ Why do we suffer?
為什麼我們會痛苦呢？因為不夠聰明
當身體患病、 有傷患、 在痛，這個已經是苦了。苦的東西為什麼還執著為‘我的’呢？ 當然是快快地把它們從心中剝離，在心中解除和他們的關係啦，對嗎？這樣的話心就不會痛苦了
當我們被伴侶拋棄，這個已經是苦了。苦的東西為什麼還執著為‘我的’呢？ 當然是快快地把它們從心中剝離，在心中解除和他們的關係啦，對嗎？這樣的話心就不會痛苦了
當我們被罵、 生起是非、 損失些什麼，這個已經是苦了。苦的東西為什麼還執著為‘我的’呢？ 當然是快快地把它們從心中剝離，在心中解除和他們的關係啦，對嗎？這樣的話心就不會痛苦了
苦的東西假如把它們執著為‘我的’，這不聰明。
苦樂都是自找的 Happiness and suffering are self-created
苦樂都是自找的 Happiness and suffering are self-created
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
痛苦是因為自私的渴求不被滿足
不是因為誰怎樣怎樣，不是因為發生了什麼事情
一旦把自私的渴求剷除
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 selfish desires that are unfulfilled,
not because of what someone does or what happens.
Once selfish desires are eliminated,
pain will cease,
leaving only happiness.
"Plan"《計劃》
"Plan"《計劃》
《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 😇
<我們所想的聰明是否真的聰明?><Are the smart people we think truly smart?>
<我們所想的聰明是否真的聰明?><Are the smart people we think truly smart?>
<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?
<How to Build Self-Confidence>《如何建立自信》
<How to Build Self-Confidence>《如何建立自信》
《如何建立自信》
聽說，香港大學粵語辯論隊曾經有老鬼教導：
‘作為一個辯論員，你首先要有品。 你沒有品，走出來完全沒有自信，辯論什麼？’
一個人要有自信，品要好。
如果是一個慷慨布施的人，佛陀說，他的現世報就是會在任何大眾之中都會有自信（AN5.33)。
一個持戒不傷害自己，不傷害別人的人，佛陀說，現世報也是會在任何大眾之中都有自信（AN5.213)
如果我們傷害自他,人品不好, 義註說,我們很自然就會害怕別人知道自己的不好和壞事.因此是不會有自信的.
反之,我們人品好,做人便會心安理得,具有自信,有面目去見人,不會害怕面對大眾
古阿羅漢那先尊者也說，禪修的果報，也是可以離開恐懼、建立無畏自信的。
如果我們訓練內心的平靜，定力夠深厚；那無論遇到什麼東西，什麼事情，都不能動搖我們的心。我們都不會怕
如果我們訓練智慧，放下對一切事情的執著，去除這個'自我' , 那無論發生什麼事，我們同樣不會怕。
我們不會害怕失去財產,名譽,地位,權力,不會害怕失去肢體和生命,我們無所畏懼.
我們有聽過佛陀和阿羅漢害怕, 顫抖嗎？ 不會的，他們已經斷除了一切煩惱。
就算我們還未去到阿羅漢的水平,但因為我們禪修去除自己的自私和煩惱,行事光明磊落, 我們還要怕誰? 鬼神也不怕!
例如要做政客, 大團體的領導人, 國家的領導人; 沒品的話, 還當什麼?
走出來都沒有自信,畏首畏尾, 每天都怕傳媒爆自己的醜聞出來
因此如果要有自信,先要有品.
一有人品,自信自然來
如果沒有品,我們上多少什麼自信課程,提升自信工作坊, 有什麼用? 根本沒有指向問題的核心, 對嗎?
<How to Build Self-Confidence>
It is said that , a senior of the Cantonese debate team at the University of Hong Kong had once taught:
"As a debater, you must first have good conduct. Without good conduct, you step out without any confidence; what is there to debate?"
For a person to have confidence, he must have good conduct.
If someone is generous, the Buddha said their result in this life is that, they will have confidence among the masses (AN 5.33).
For a person who observes precepts, does not harm himself or others, the Buddha also said, will have confidence among the masses (AN 5.213).
If we harm ourselves and others and lack good conduct, it is natural for us to fear that others will know our faults and wrongdoings. Thus, we will not have confidence.
On the contrary, if we have good conduct, we will act with peace of mind, possess confidence, and be able to face others without fear.
The ancient Arahant, the Venerable Nāgasena, also said that the fruits of meditation can help us overcome fear and establish fearless confidence.
If we train our minds to be calm and have deep stillness, nothing that we encounter can shake our mind. We will not be afraid of anything.
If we cultivate wisdom, let go of attachment to everything, and remove the sense of 'self,' then regardless of what happens, we will also not be afraid.
We will not fear losing wealth, reputation, status, or power; we will not fear losing our limbs or life. We will be fearless.
Have you ever heard of the Buddha or the Arahants being afraid or trembling? No, they have already eliminated all defilements.
Even if we have not yet reached the level of Arahants, if we meditate to remove our selfishness and defilements, and act uprightly, who should we fear? Not even ghosts or deities!
For example, to be a politician, a leader of a large organization, or a national leader; if one lacks good conduct, what can they achieve?
They will only step out without confidence, they will be timid and fearful, always afraid that the media will expose their scandals.
Therefore, to have confidence, one must first have good conduct.
Once there is good conduct, confidence will naturally follow.
If there is no character, what use are countless confidence-boosting courses or workshops?
They do not address the core of the problem, right?
兩隻小可愛 Two cuties
兩隻小可愛 Two cuties
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
The mischievous 淘氣鬼
The mischievous 淘氣鬼
這是誰？ 這是聰明但沒有智慧的淘氣鬼
專門來玩我們的
一見我們IG / Facebook / threads 上 常常 Post 和誰人誰人吃飯。 他就叮一聲：‘hehe~，他應該是執著了自己的人緣和朋友，所以才會常常 post 來炫耀自己，覺得自己比人好’
於是開十個分身 account , 在帖文下面留言：‘ 嘿，這個人那麼差，那麼少朋友，都敢post 上來？ 真的不要面！’
然後我們就立刻：🤬🤬🤬 😞😞
淘氣鬼：😂😂😈
一見我們IG / Facebook / threads 上 常常 Post 自拍照。 他就叮一聲：‘hehe~，他應該是執著了自己的容貌，所以才會常常 post 自拍照來炫耀自己’
於是開十個分身 account , 在帖文下面留言：‘ 嘿，這個人那麼醜都敢post 上來？ 真的不要面！’
然後我們就立刻：🤬🤬🤬 😞😞
淘氣鬼：😂😂😈
一見我們IG / Facebook / threads 上 常常 Post 自己的職銜，自己的工作情況。 他就叮一聲：‘hehe~，他應該是執著了自己的職位，地位和權力，所以才會常常 post來炫耀自己，覺得自己比人好’
於是開十個分身 account , 在帖文下面留言：‘ 嘿，這個人職位那麼低，都好意思post 上來？ 真的不要面！’
然後我們就立刻：🤬🤬🤬 😞😞
淘氣鬼：😂😂😈
一見我們IG / Facebook / threads 上 常常 Post 自己做布施，幫助別人，說自己多麼好，幫助了多少多少人。 他就叮一聲：‘hehe~，他應該是執著了自己的布施和善行，所以才會常常 post來炫耀自己，覺得自己比人好’
於是開十個分身 account , 在帖文下面留言：‘ 嘿，這個人真的骯髒，是個大惡棍。外面一堆人都比你好！ 真的不要面！’
然後我們就立刻：🤬🤬🤬 😞😞
淘氣鬼：😂😂😈
一見我們IG / Facebook / threads 上 常常提自己的戒德多好，品德多好，就算有多艱難的情況，有多大的誘惑，都不破戒，保持善良。 他就叮一聲：‘hehe~，他應該是執著了自己的戒德，所以才會常常 post來炫耀自己，覺得自己比人好’
於是開十個分身 account , 在帖文下面留言：‘ 嘿，這個人這樣那樣，真的沒品！ 真的不要面！’
然後我們就立刻：🤬🤬🤬 😞😞
淘氣鬼：😂😂😈
一見我們IG / Facebook / threads 上 常常Post 自己禪修。常常說自己多用功，打坐看到什麼什麼。 他就叮一聲：‘hehe~，他應該是執著了自己的禪修，所以才會常常 post來炫耀自己，覺得自己比人好’
於是開十個分身 account , 在帖文下面留言：‘ 嘿，這個人根本修得不好。常常忘記東西，沒正念。人不好… 真的不要面！’
然後我們就立刻：🤬🤬🤬 😞😞
淘氣鬼：😂😂😈
看到我們生氣悲傷，還覺得不夠好玩
於是天天都開十個二十個分身賬號， 天天都來留言罵爆我們
過了一個月， 叮咚～ 精神病院就派人來送我們進醫院了
但如果我們是一個真正心中有佛法的人。我們不會炫耀自己的，我們限制著自己的煩惱。就算發布內容，動機都是來幫助別人，幫助世人，散播清涼快樂的。
他看見我們那麼活躍，覺得一定有東西可以玩了
於是開十個分身 account , 在帖文下面留言：‘ 嘿，這個人……… 真的不要面！’
然後我們：😌😌😌
淘氣鬼：😧😧😧 什麼？應該不夠狠，玩他一個月！
於是天天再來留言攻擊
但我們仍然：😌😌😌
淘氣鬼表示：🤢🤢🤢🤥，都不好玩。唉，做了傻人，浪費了自己的時間
怎麼樣，我們要做蠢人還是有智慧的人？
Who is this? This is a mischievous one who is clever but lacks wisdom, specifically here to play with us.
When he sees that we constantly post about having meals with friends on IG/Facebook/Threads, he pops up the thought: "Hehe~ he must be attached to his social connections and friends, which is why he keeps posting to show off, thinking he is better than others." Then he creates ten fake accounts and comments under the post: "Hey, this person is so bad, with so few friends, how dare he posts this? Really no shame!"
And we immediately : 🤬🤬🤬 😞😞
Mischievous one: 😂😂😈
When he sees that we constantly post selfies on IG/Facebook/Threads, he pops up the thought : "Hehe~ he must be attached to his appearance, which is why he keeps posting selfies to show off." Then he creates ten fake accounts and comments: "Hey, this person is so ugly, how dare they post this? Really no shame!"
And we immediately : 🤬🤬🤬 😞😞
Mischievous one: 😂😂😈
When he sees that we constantly post about our job titles or work situations on IG/Facebook/Threads, he pops up the thought: "Hehe~ he must be attached to his position, status, and power, which is why he keeps posting to show off, thinking he is better than others." Then he creates ten fake accounts and comments: "Hey, this person has such a low position, how dare he post this? Really no shame!"
And we immediately : 🤬🤬🤬 😞😞
Mischievous one: 😂😂😈
When he sees that we constantly post about our charitable acts, helping others, and how good we are at helping many people on IG/Facebook/Threads, he pops up the thought: "Hehe~ he must be attached to his generosity and good deeds, which is why he keeps posting to show off, thinking he is better than others." Then he creates ten fake accounts and comments: "Hey, this person is really dirty, a big villain. There are plenty of people out there better than you! Really no shame!"
And we immediately : 🤬🤬🤬 😞😞
Mischievous one: 😂😂😈
Whenever we post about how good our precepts and virtues are, even in difficult situations and temptations, we do not break our precepts and maintain goodness, he pops up the thought: "Hehe~ he must be attached to his virtues, which is why he keeps posting to show off, thinking he is better than others." Then he creates ten fake accounts and comments: "Hey, this person is like this and that, really bad ! Really no shame!"
And we immediately : 🤬🤬🤬 😞😞
Mischievous one: 😂😂😈
Whenever we post about our meditation practice, often saying how diligent we are and what we see during meditation, he pops up the thought: "Hehe~ he must be attached to his meditation, which is why he keeps posting to show off, thinking he is better than others." Then he creates ten fake accounts and comments: "Hey, this person doesn’t meditate well at all. Often forgets things, has no mindfulness. Not a good person… really no shame!"
And we immediately : 🤬🤬🤬 😞😞
Mischievous one: 😂😂😈
Seeing us angry and sad, he still finds it not entertaining enough. So he creates ten or twenty fake accounts every day, coming to leave nasty comments every day. After a month, ding-dong~ The Psychiatric hospital sends someone to take us in.
But if we are truly people who have the Dhamma in our hearts, we would not show off. We would limit our own defilements. Even when posting content, the motivation is to help others, to help the world, to spread joy and tranquility.
When he sees us so active, he thinks there is definitely something to play with. So he creates ten fake accounts and comments: "Hey, this person... really no shame!"
And then we are: 😌😌😌
Mischievous one: 😧😧😧 What? Shouldn't be so lenient, let’s play with him for a month!
So he continues to attack with comments every day.
But we still remain: 😌😌😌
The mischievous one : 🤢🤢🤢🤥, this isn’t funny at all. Sigh, being a fool this time and have wasted my own time.
So, what will we be—fools or wise people?
《凡事不要太過認真》"Don't Take Everything Too Seriously"
《凡事不要太過認真》"Don't Take Everything Too Seriously"
"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～
The anology of Mario Kart 瑪利歐賽車的比喻
The anology of Mario Kart 瑪利歐賽車的比喻
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～
**"If you take it seriously, you've already lost."**<<認真您便輸了>>
**"If you take it seriously, you've already lost."**<<認真您便輸了>>
<<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.
<修行是一步步獲得更高快樂的過程>
<修行是一步步獲得更高快樂的過程>
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
為什麼我們放不下？
為什麼我們放不下？
我們放不下，是因為看不清。
因為看不清，所以我們覺得它們是好的，把它們緊緊抓住。
名譽很好？名譽是苦。因為他來了，停留一會兒，就自己離去了。
權力很好？權力是苦。因為他來了，停留一會兒，就自己離去了。
地位很好？地位是苦。因為他來了，停留一會兒，就自己離去了。
財富很好？財富是苦。因為他來了，停留一會兒，就自己離去了
美貌很好？美貌是苦。因為他來了，停留一會兒，就自己離去了
我們的伴侶很好？伴侶是苦。因為他來了，停留一會兒，就自己離去了。
家人朋友很好？家人朋友是苦。因為他們來了，停留一會兒，就自己離去了。
這個身體很好？這個身體是苦。因為它來了，停留一會兒，就壞滅了。
這個心很好？這個心是苦。因為它生起，立即就滅了。
我們放不下，是因為看不清。
一看清楚，就能勇敢地自願放下
the mind is the most important 心最重要
the mind is the most important 心最重要
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
佛教是強者的宗教
佛教是強者的宗教
之前有一部電影是這樣的
有個人殺了人，於是被囚禁在一個房間裡
誒，但出乎他意料，竟然沒有任何懲罰
房間裡的環境很好，燈光也很足
每天三餐有人送過去
他生活得很快活
有一天，有人送了一個絕佳美女進去房間裡
他起初懷疑，是有什麼詭計嗎？
當相處下來，戒心也放下了，兩個人開始談戀愛，然後生下兒子了
一家人一直過得很美滿幸福
但有一天，他發現老婆死了，孩子也死了
他傷心欲絕，痛不欲生，終日沉浸在地獄般的痛苦之中
那時鏡頭投射到監視的房間裡
那個受害者的家屬們和執法人員一起，滿意地看著這個對這個殺人犯的最重刑罰
佛陀在AN5.30中說，那些可愛，美好的事物；當它們變異變化時，生起愁、悲、苦、憂、絕望—那就是結果
美好的事物是擊倒一個人的武器
佛陀教導我們一切法都不值得執著！ （SN35.80）
我們有跟隨佛陀的好心教導嗎？
執著得越多，那就越痛苦，那就越脆弱
執著得越少，那就越快樂，那就越強大
當一切都不去執著，那就是宇宙中最強大的人了
佛教是屬於強者的宗教，同意嗎
孫子兵法的啟示
孫子兵法的啟示
中國古代有一部談論行軍打仗的聖典，叫《孫子兵法》
其實有些就是利用人性的弱點。
什麼是人性的弱點？ 就是貪嗔癡，即煩惱
例如，對方貪利就用利益誘惑他
對方混亂就趁機攻取他
對方暴躁易怒就可以撩撥他怒而失去理智
對方自卑而謹慎就使他驕傲自大繼而疏忽大意
對方內部親密團結就挑撥離間
貪嗔癡就人人都有，所以我們都很容易被利用啊！
誰貪嗔癡多，也表示弱點多
誰貪嗔癡少，就表示弱點少
誰沒有貪嗔癡，就沒有弱點
對方利誘我們，我們不貪心，就不要囖！
誰想藉我們心散亂趁火打劫，我們就禪修保持心裡的平靜穩定囖！
對方想激怒我們，我們就保持冷靜囖
對方想誘發我們自大，我們就保持不卑不亢囖
對方想離間我們的感情，我們就參考佛陀的六和合法囖，身為團體的領袖，我們鼓勵團體內生起以下的善法：
1.我們不論公開或私下都對團員有慈愛的行為
2.我們不論公開或私下都對團員有慈愛的語言
3.我們不論公開或私下都對團員有慈愛的思想
4.我們得到什麼好東西，都願意平等地和團員分享
5.我們大家都一起守共同訂立的規矩和原則
6. 我們雖然背景不同，但對於這個團體的願景、目標、大原則上都意見一致（AN6.11)
中國古語有云 ： ‘清者貴’
如果一個人心不夠清，有厚重的貪嗔癡；
佛陀說他將不能知道自己的利益，他人的利益，兩者的利益。（AN1.45）
這意味著什麼？愚蠢沒有智慧囖！
所以心不清的人不會是地位高的人。如果做老闆、做首領的話，那間公司或那個團體將很快衰敗。
反之，心夠清的人就是有智慧的人，他們地位因此會高，是高貴之人。
他們將能以智慧來為國家、社會、團體、家庭等等帶來很大的利益
別人拿著《孫子兵法》 都不能擊敗他們 （笑）
佛教很嚴謹？
佛教很嚴謹？
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
《保護自心》 《Protecting one's heart》
《保護自心》 《Protecting one's heart》
《保護自心》 《Protecting one's heart》
“...A heart that never protects itself,
a heart that seeks only external things,
chasing after money, possessions,
and various treasures,
until it forgets itself,
forgetting to safeguard its own well-being.
It allows the heart, which should be preserved,
to become something else entirely, day after day,
seeking this thing and that!
Searching only for what nourishes the body,
what elevates status and material wealth,
and dedicating this heart to those pursuits.
When this heart is directed elsewhere,
it cannot protect itself!
When faced with various events,
the disturbances that come can drive that good heart to madness instantly!
Look at your own heart, everyone;
if it is not protected, it will end up like that.
If you use this heart to devote yourself to external things,
devoting only to the outside and not reflecting inward
to care for yourself—meaning to care for your heart—
do not only focus on preserving the body….”
“...一顆從不保護自己的心，
一顆只尋求外在事物的心，
追逐金錢、財物，
和各種寶藏，
直到忘記了自己，
忘記了要維護自己的幸福。
它讓這顆本應受到保護的心，
變成完全不同的樣子，日復一日，
只尋找這個那個！
只追求滋養身體的事物，
提升地位和物質財富，
把這顆心都投入到那些追求中。
當這顆心被引導到其他地方時，
它就無法保護自己！
面對各種事件時，
那些干擾會瞬間讓那顆好心變得瘋狂！
各位請看看自己的心；
如果不加以保護，它就會變成那樣。
如果你將這顆心投入到外在事物中，
只專注於外面，而不反思向內
去照顧自己——即照顧自己的心——
不要僅僅專注於保護身體……”
Phra Ajahn Wanchai Vijitto
Wat Phu Sangkhaw, Udon Thani Province
《佛法是平靜的》《Dhamma is peaceful》
《佛法是平靜的》《Dhamma is peaceful》
《佛法是平靜的》《Dhamma is peaceful》
“...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
cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ
一旦修行體驗到快樂，就會自動自發 Once expereience joy from meditation, you will keep it rolling
一旦修行體驗到快樂，就會自動自發 Once expereience joy from meditation, you will keep it rolling
“...I invite everyone
to pay attention to the practice of meditation
as a regular part of daily life.
Diligently train your mind to be strong
with various virtues,
such as kindness, compassion, diligence, and patience,
to be cheerful, joyful, and radiant, among others.
This way, the distractions and restlessness
that afflict you can gradually calm down,
even if just for a moment, it is still beneficial.
When you experience the comfort
that comes from a tranquil mind,
you will be inspired
to train and cultivate yourself
to be courageous with even higher virtues.
If you can do this,
you will surely experience true happiness,
as the Buddha taught:
“Jittam tanṭam sukhaavahaṃ,” meaning
“A trained mind brings happiness in all respects...”
“...我邀請大家
注意將禪修的修行
作為日常生活的一部分。
勤奮地訓練自己的心靈，使其堅強
擁有各種美德，例如
慈悲、同情、勤奮和耐心，
要快樂、愉悅和光彩照人等等。
這樣一來，煩擾和不安
將可以逐漸平靜下來，
即使只是片刻，也是好的。
當你體會到來自平靜心靈的舒適時，
你自然會受到激勵
去訓練和修養自己
勇敢地追求更高的美德。
如果你能做到這一點，
你必將體驗到真正的幸福，
如佛陀所教：“心經過訓練，帶來所有的幸福。”
Somdet Phra Ariyawongsakhatyan (Amphorn Maha Thera)
Supreme Patriarch of the Sangha
cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ
人越大就會越蠢 The older the more foolish
人越大就會越蠢 The older the more foolish
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？
Insurance 保險
Insurance 保險
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
Movie about a murderer
Movie about a murderer
之前有一部電影是這樣的
有個人殺了人，於是被囚禁在一個房間裡
誒，但出乎他意料，竟然沒有任何懲罰
房間裡的環境很好，燈光也很足
每天三餐有人送過去
他生活得很快活
有一天，有人送了一個絕佳美女進去房間裡
他起初懷疑，是有什麼詭計嗎？
當相處下來，戒心也放下了，兩個人開始談戀愛，然後生下兒子了
一家人一直過得很美滿幸福
但有一天，他發現老婆死了，孩子也死了
他傷心欲絕，痛不欲生，終日沉浸在地獄般的痛苦之中
那時鏡頭投射到監視的房間裡
那個受害者的家屬們和執法人員一起，滿意地看著這個對這個殺人犯的最重刑罰
佛陀在AN5.30中說，那些可愛，美好的事物；當它們變異變化時，生起愁、悲、苦、憂、絕望—那就是結果
美好的事物是擊倒一個人的武器
佛陀教導我們一切法都不值得執著！ （SN35.80）
我們有跟隨佛陀的好心教導嗎？
執著得越多，那就越痛苦，那就越脆弱
執著得越少，那就越快樂，那就越強大
當一切都不去執著，那就是宇宙中最強大的人了
佛教是屬於強者的宗教，同意嗎？
精神健康 Mental Health
精神健康 Mental Health
人品好 Good Character
人品好 Good Character
真正人品好的人，是快樂滿足的人
越快樂與滿足，人品就越好
為什麼這樣說？
因為當一個人的心越滿足，他對世間的事物就越少需求
表示什麼？貪欲越少！ 貪嗔癡越少！
貪嗔癡越少的人人品自然越好
如果沒有內心的滿足感，所謂的人品好還不是真正的人品好
只是裝出來而已
怎樣能得到這份內心的滿足感呢？
捷徑就是禪修
其次就是持戒
再其次是行善布施
A truly good person is someone who is happy and content.
The happier and more content they are, the better their character.
Why is this said?
Because when a person's mind is more satisfied, they have fewer desires for worldly things.
What does this indicate? Less greed! Less greed , anger and ignorance!
With less greed, anger, and ignorance, a person's character naturally improves.
If there is no inner sense of satisfaction, the so-called good character is not true; it is merely an pretending.
How can one achieve this inner sense of satisfaction?
The shortcut is meditation.
Next is following precepts.
After that, performing good deeds and giving.
Better to be brief than to be interrupted寧可短，不可斷
Better to be brief than to be interrupted寧可短，不可斷
What are these Chinese words all about?
Oh~ : "Better to be brief than to be interrupted.
What does it refer to?
Meditation!
Luang Pu Sri once said, 'There is no greater happiness than tranquility.'
Therefore, if one wishes to be happy all the time, they should meditate continuously when not using their thoughts.
''Better to be brief than to be interrupted."
Image credit: @miroku.amtf
寧可短，不可斷。
指什麼？禪修！
Luang Pu Sri 曾說，‘’沒有比寧靜更大的幸福了‘’
因此，假如誰想一直開開心心， 沒有用到思維時就應一直禪修
寧可短，不可斷。
Image cred. To @miroku.amtf
您睡得好不好？ Do you sleep well?
您睡得好不好？ Do you sleep well?
您睡得好不好？
現代社會，有許多人都睡得不好
但在古印度，當時正值冬天、 下著雪，佛陀睡在樹園裡被樹葉敷設的地上
有在家人問佛陀：‘ 世尊睡得好嗎？’
佛陀說自己睡得很好
噢，真是讓人疑惑。佛陀的袈裟那麼薄，沒有開暖氣，卻竟然睡得好？
為了驅除那位居士的疑惑，佛陀便問他：假如有人身處在一座兩層高的宮殿內，裡面有華麗的床，也有四個妻妾侍奉，為他帶來許多快樂；那麼他會睡得好嗎？
那位居士便回答：他會睡得很好
佛陀再問：假如這位居士心中生起了熾盛的貪嗔癡，在受到這般熾盛的貪嗔癡煎熬時，他會難以入睡嗎？
居士：是的
佛陀便說，自己已經根斷了貪嗔癡，因此他睡得好
並說已證涅槃的人平靜快樂地睡，心中到達平靜（AN3.35）
如果誰想睡得好，不用睡在豪宅裡，不用買個豪華床，也不用娶個漂亮的老婆
只需要去除自己的貪嗔癡，去除自己的煩惱
Zzzzzzzz~
Do You Sleep well?
In modern society, many people struggle with poor sleep.
But once in ancient India, during the winter when snow was falling, the Buddha slept on a bed of leaves in a grove.
A layperson then asked the Buddha, "Venerable, do you sleep well?"
The Buddha replied that he slept very well.
This might seem puzzling—how could the Buddha sleep well with such thin robes, no heaters, and on the bare ground?
To dispel the layperson’s doubts, the Buddha asked him: "If a person lived in a two-story palace with a luxurious bed and four beautiful wives attending to him, bringing him great joy—would he sleep well?"
The layperson answered, "Yes, he would sleep well."
The Buddha then asked, "But if this person’s mind were consumed by intense greed, hatred, and delusion, would he still sleep soundly?"
The layperson replied, "No, he would not."
The Buddha then explained: "I have completely uprooted greed, hatred, and delusion. That is why I sleep well."
He added that those who have realized Nibbāna sleep peacefully, their minds were at ease (AN 3.35).
If we want to sleep well, we don’t need a mansion, an expensive bed, or a beautiful spouse.
we only need to eliminate greed, hatred, and delusion—to free our mind from defilements.
Zzzzzzzz~
<如何應對失眠>《How to cope with insomnia》
<如何應對失眠>《How to cope with insomnia》
《How to cope with insomnia》
Devotee: what can I do to relax and get a good sleep at night ?
Ajahn Brahm: so first of all, don't worry about getting to sleep
...... when you don't worry at all, it was easy to go to sleep and sometimes I thought, 'hang on a moment , my bed as a monk do so much work and stuff and sitting cross-legged, it had been sitting cross-legged meditating for a while, lying down on a sort of comfortable mattress, a nice duvet or blanket, it's one of the most comfortable positions in my day, relaxed, laying out.'
have you ever had that experience , you wake up in the morning , and you've had enough sleep; you don't need to go to the toilets, it's so nice and cozy; it's why that some genius invented the snooze buttons on your alarm clocks. Because it's so comft , that you don't want to get up; you just put a snooze button and stay a little bit longer under the pillows; it's nice and cozy.
so I worked on that principle, that when I was awake, who wants to go to sleep! this is the most comfortable position I get into in the whole day; relax, warm , cozy, snuggling into my pillow. Who wants to miss out on this wonderful cozy experience? so I said I don't want to go to sleep . And as soon as I thought that, I fell fast asleep .
I don't doubted this psychology , when you want to go to sleep you can't.
You don't mind going to sleep, don't go to sleep; then you do.
And number two here. I did notice.
On these retreats , sometimes that people come up to me and they said they couldn't go to sleep at night, and even though you've got this wonderful rooms all by yourselves, personal rooms, and you've got your own Suites, and it's really comfortable. And you know, we put a lot of funds and effort trying to make these rooms comfortable for you; but people can't go to sleep.
But then when they come in the morning to meditate,
they're fast asleep. So after a while, you know, you just use your logic and reason, I say now obviously you can understand the reason why.
When you try to meditate, you fall asleep; when you try to fall asleep, you're wide awake.
so if you ever have sleepiness in this meditation hall, when you come in here ; try to fall asleep, then you have no sloth and torpor at all you'll be wide awake, your mind will be (laugh)
and when you want to go to sleep at night, you go into your room , you lay down on your bed, and you try to meditate . There you go fast asleep .
Now of course you know that's I've exaggerated a point in there, just to make it very clear that what is going on there.
It's wanting makes you tense , and that tension stops you go to sleep .
They just relax , 'If I go to sleep , then go to sleep. if I don't go to sleep, doesn't matter, either way it's fine. And then, okay, if I can't go to sleep, I just meditate just meditate, make my mind really peaceful, so nice, peaceful, still , cozy in my bed; then you go fast asleep.
just relax, and that's where you find you're going to sleep, but wanting to go to sleep is not relaxing .
And there you get a good sleep at night
2019 Jhana Grove retreat
<如何應對失眠>
修行者：我該怎麼做才能在晚上放鬆並獲得良好的睡眠？
阿姜·布拉姆：首先，不要擔心入睡。
……當你完全不擔心時，其實很容易入睡。有時我會想，「等等，我作為一個僧侶，做了這麼多工作，坐著打坐，已經坐了一會兒，躺在一張舒適的床墊上，蓋著一條柔軟的被子，這是我一天中最舒服的姿勢，放鬆～躺著～」
你有沒有過這樣的經驗？早上醒來時，睡得剛剛好；不需要上廁所，感覺如此舒適；這就是為什麼有些天才發明了鬧鐘的貪睡鍵。因為實在太舒服了，你不想起床；你只需按一下貪睡鍵，繼續在枕頭下待一會兒，真是舒服。
所以我就是在這個原則上下功夫。當我還醒著的時候，誰想要入睡呢？ 這是我一天中最舒適的位置：放鬆、溫暖、舒適，依偎在我的枕頭上。
誰想要錯過這樣美好的舒適體驗？所以我不想入睡。
當我一這麼想，我就快速入睡了。
我不懷疑這種心理學，當你想要入睡時，你反而睡不著。
你不在乎入睡，然後你卻能睡著。
第二點。我注意到，在這些禪修營中，有時候有人來找我，說他們晚上無法入睡。即使你擁有如此舒適的私人房間和套房，我們也花了很多資金和精力來讓這些房間變得舒適，但人們卻無法入睡。
但當他們早上來冥想時，他們卻睡得很香。
所以經過一段時間，你就能用邏輯推理，我說現在顯然你可以理解原因。
當你試著冥想時，你會入睡；
當你試著入睡時，你卻保持清醒。
所以如果你在這個冥想廳裡感到困倦；試著入睡，然後你根本不會感到昏沉睡眠，你會非常清醒（笑）。
當你想晚上入睡時，你進入你的房間，躺在床上，試著冥想。然後你就會快速入睡。
當然，你知道我在這裡夸張了一些，只是為了讓這一切變得清晰。
想要使你緊張，而那種緊張會阻止你入睡。
所以，放鬆吧。「如果我能入睡，那就入睡；如果我不能入睡，沒關係，兩種情況都好。」然後，好吧，如果我不能入睡，我就冥想，讓我的心靈變得非常平靜，這樣在床上會感到如此舒服、安靜；然後你就會快速入睡。
只需放鬆，而這就是你會入睡的時刻，但想要入睡並不是放鬆。
這樣你就能在晚上獲得良好的睡眠。
——2019年Jhana Grove 禪修營
《我們因為「自我」而受苦》《We suffer because of 'self' 》
《我們因為「自我」而受苦》《We suffer because of 'self' 》
《We suffer because of 'self' 》
Think about it.
This person was poor before;
he suffered.
He came to me and I told him,
"Think like this, speak like this, do like this, and you will become rich."
Years later, he became rich.
But when he came back to me, they were still suffering.
Having a self, having an identity, it leads to suffering, the same as before.
The Buddha said:
A person who has become a Sotapanna (Stream Enterer)
is happier than a millionaire who is an ordinary person.
---Luang Por Ganha
17-4-2025
《我們因為「自我」而受苦》
想一想。
這個人以前很窮；
他很痛苦。
他來找我，我告訴他，
「這樣想，這樣說，這樣做，你會變得富有。」
多年後，他變得富有。
但當他回來找我的時候，他仍然在痛苦。
擁有自我，擁有身份，這導致了痛苦，和以前一樣。
佛陀說：
一個成為初果聖者（入流者）的人，比一個普通的百萬富翁更幸福。
---隆波甘哈
17-4-2025
《insomnia 失眠》
《insomnia 失眠》
If you base everything on the self, you won’t be able to sleep,
because the self is what keeps you awake.
You must understand this.
Once you understand it, you will find happiness in abandoning the self.
如果你把一切都以自我為基礎，你將無法入睡，
因為自我就是讓你無法安眠的原因。
你必須理解這一點。
一旦你明白了，你會發現放棄自我會帶來快樂。
---Luang Por Ganha
17-4-2025
《Treatment Strategies for Depression》《抑鬱症的治療策略》
《Treatment Strategies for Depression》《抑鬱症的治療策略》
《抑鬱症的治療策略》
通常面對抑鬱症，佛教的應對方法其實是直中核心。
抑鬱的情緒是痛苦
痛苦的原因是內心的渴愛
渴愛的熄滅就是痛苦的熄滅
要透過修習八聖道去把渴愛熄滅
這就是佛陀在菩提樹下所覺悟到的四聖諦
如果是一般人，不明白四聖諦，根本就無法把痛苦完全根斷，只能舒緩或暫時去除而已。
但舒緩，也是好事。他們會找精神科醫生。
隆波帕默其實也不抗拒佛教徒找精神科醫生；並表示，如果真的病了，就要看他們。
隆波說：【生病了，有時是屬於大腦的問題,最近有一個弟子也是這樣子的，他是得了憂鬱症。醫生看了之後，說他的腦袋裡的那些化學成分不正常，吃了藥就好了。】
精神科醫生第二個獨特角色，就是容許我們去傾訴。隆波說：【精神科醫生是職業聽的人，去找他們，跟他們去說，想說什麼就說什麼，然後心就會放鬆】
如果可以的話，別再去找出家人傾訴了。他們的主要職責只是教導四聖諦以去除內心的痛苦而已。精神科醫生的本份就是分擔讓病人宣洩情緒的角色。
事實上，抗抑鬱藥，是有它的效果的。因為研究人員會先試驗：把不含抗抑鬱藥的安慰劑藥丸，和含有抗抑鬱藥的藥丸，分別給兩批病人服用；並且不讓他們知道。
如果沒有效果，根本就不會大量生產，然後給醫生開給病人服用了
其實抗抑鬱藥有非常之多，相關研究只要上Pubmed搜尋，就可以找到。其中一份系統綜述，是整合有關21種抗抑鬱藥的522份臨床試驗，來分析到底抗抑鬱藥有沒有用。答案是有的，比安慰劑更有效舒緩抑鬱症（1）
然而，這份系統綜述並沒有包含那些對抗抑鬱藥沒有反應的病人。
如果行不通，他們就會轉用其他藥物以外的對治方法，例如行為治療、 認知治療、 人際心理治療、心理動力治療。(2)
認知和行為治療有很多種，包括有
1）操作性制約：例如把不好的行為和懲罰綁在一起，把良好的行為和獎賞綁在一起，讓人改善引起抑鬱的行為
2）認知行為治療：和上面差不多，但加上認知的元素，例如專注於病人有問題的思維
3）認知行為治療話劇治療：利用話劇來分析、 避免、 治療心理社會上的挑戰。
4）情境暴露治療：讓病人面對讓他們恐懼的源頭，同時練習放鬆。
5）理性情緒行為治療：專注於辨識負面和毀壞性的思想和感受。然後引導病人挑戰這些思想，換上更理性、 更實際的思想。
6）社會學習理論：讓人透過觀察而學習。觀察別人怎樣透過他們的行為而受到獎賞和懲罰
人際心理治療則是針對與人相關的議題，檢討病人的溝通技巧；並檢視在特定情況底下病人每一個慾望，看看是否可行，從而提出解決方案。
心理動力治療，則是探究一些表面症狀，與潛意識或過去的經歷是否存在關係。如果有，就把它們重新浮現，然後直接解決它們。治療師也會處理一些強迫性重複（Repetition Compulsion）的行為。有些人老是有些重蹈覆轍的行為模式，例如每一份工作都做得不長，每次轉換工作總會遇到「壞同事」、「壞老板」，又或每次談戀愛都會遇上「渣男」、「渣女」。會想讓病人多詢問自己的問題，而不是世界的不公平。
這些都有效舒緩抑鬱症。
以上是西醫的治療方法。如果是中醫，就會用中藥來治療。
也有研究人員做過系統綜述，並總結，中藥是有效治療抑鬱症的。然而，他們也指出，他們所包含的臨床試驗質素並不是很高，所以要小心地考量（3)
中醫的針灸療法，比如說密集顱部電針刺激，也被發現能夠舒緩抑鬱症（4）
身體的問題，可以用藥物等方式治療。
但如果是心靈的問題，以八聖道來解決，會是最徹底、 最有效的方法。
（1） Andrea Cipriani et. al, 2018
https://pubmed.ncbi.nlm.nih.gov/29477251/
(2) APA Clinical Practice Guideline for the Treatment of Depression in Adults 2021
（2）Jiayin Ruan et.al , 2023
https://pubmed.ncbi.nlm.nih.gov/36946424/
（3）Zhang et.al , 2012
https://pubmed.ncbi.nlm.nih.gov/22238631/
《Treatment Strategies for Depression》
When facing depression, the Buddhist approach addresses the core issues directly.
Depressive emotions are a form of suffering,
and the root cause of this suffering is internal craving.
The extinguishing of craving leads to the cessation of suffering,
which can be achieved through the practice of the Noble Eightfold Path.
This is the essence of the Four Noble Truths realized by the Buddha under the Bodhi tree.
For those who do not understand the Four Noble Truths, it is impossible to eradicate suffering entirely; they can only alleviate or temporarily remove it.
However, alleviation is still beneficial, and many seek help from psychiatrists.
Luang Por Pramote does not discourage Buddhists from consulting psychiatrists, stating that if someone is truly ill, they should see a doctor.
He mentioned, "When someone is sick, sometimes it relates to brain issues. Recently, a disciple was diagnosed with depression. After seeing a doctor, it was found that the chemical composition in his brain was abnormal, and medication helped him recover."
The second unique role of psychiatrists is to provide a space for patients to express themselves. Luang Por said, "Psychiatrists are professional listeners; visit them and say whatever you want to say, and your heart will relax."
Ideally, do not seek out monks for this purpose, as their main responsibility is to teach the Four Noble Truths to alleviate inner suffering. Psychiatrists are there to help patients vent their emotions.
In fact, antidepressants do have their effects.
Researchers first test a placebo without antidepressants against pills containing antidepressants, giving them to two groups of patients without their knowledge.
If no effects are observed, the drugs will not be mass-produced or prescribed.
There are many antidepressants, and relevant studies can be found on PubMed.
One systematic review integrated 522 clinical trials concerning 21 antidepressants to analyze their effectiveness.
The answer is that they are effective, providing greater relief from depression compared to placebo. (1)
However, this systematic review did not include patients who did not respond to antidepressants.
If those do not work, alternative treatment methods like behavioral therapy, cognitive therapy, interpersonal psychotherapy, and psychodynamic therapy are employed.(2)
Cognitive and behavioral therapies include several types:
1.Operant Conditioning: Linking undesirable behaviors with punishment and good behaviors with rewards to improve actions that cause depression.
2.Cognitive Behavioral Therapy: Similar to the above but includes cognitive elements, focusing on the patient's problematic thoughts.
3.Cognitive Behavioral Play Therapy: Using play to analyze, avoid, and address psychosocial challenges.
4.Exposure Therapy: Helping patients face their sources of fear while practicing relaxation techniques.
5.Rational Emotive Behavior Therapy: Focusing on identifying negative and destructive thoughts and feelings, guiding patients to challenge these thoughts and replace them with more rational ones.
6.Social Learning Theory: Learning through observation of others’ behaviors and their consequences.
Interpersonal psychotherapy targets issues related to relationships, examining the patient's communication skills and evaluating their desires in specific situations to propose solutions.
Psychodynamic therapy explores surface symptoms and their potential connections to the sub-consciousness or past experiences. If such connections exist, they will be brought to the surface and addressed directly.
Therapists also deal with compulsive behaviors, helping patients recognize repeating patterns, such as short job tenures or consistently encountering "bad colleagues" or "toxic partners." The goal is to encourage patients to examine their own issues rather than blaming the unfairness of the world.
These methods are effective in alleviating depression.
The approaches above represent Western medical treatment methods. In Traditional Chinese Medicine (TCM), herbal medicine is used for treatment.
Researchers have conducted systematic reviews summarizing that TCM is effective in treating depression. However, they also note that the quality of the clinical trials included was not very high, so caution is advised. (3)
Acupuncture methods, such as dense cranial electroacupuncture stimulation, have also been found to relieve depression. (4)
Physical issues can be treated with medication, but when it comes to mental issues, addressing them through the Noble Eightfold Path is the most thorough and effective way.
（1） Andrea Cipriani et. al, 2018
https://pubmed.ncbi.nlm.nih.gov/29477251/
(2) APA Clinical Practice Guideline for the Treatment of Depression in Adults 2021
（2）Jiayin Ruan et.al , 2023
https://pubmed.ncbi.nlm.nih.gov/36946424/
（3）Zhang et.al , 2012
"Practicing Loving-Kindness Can Heal Depression"《 修習慈悲觀可以治療憂鬱症 》
"Practicing Loving-Kindness Can Heal Depression"《 修習慈悲觀可以治療憂鬱症 》
《 修習慈悲觀可以治療憂鬱症 》
僅僅只是呼吸了之後有覺性, 看到身體在呼吸，心是觀者。
呼吸，然後有什麼感覺生起來了，就去看所有的感覺生了就滅，
這麼去用功，輪迴就會縮短。
你要去修習慈悲觀，包括也要對自己慈悲。
別對自己生氣，別去討厭說我們的身體不舒服生病了，
要對它慈悲，就好像是別的一個動物，別的一個人，
我們就跟它在一起，以寧靜冷靜清涼的心跟它在一起，有覺性，有心作為觀者。
心這樣安住，有禪定，就會看到生命中所有的一切全都是暫時的，
沒有什麼是我們可以掌控得了的，
不停的觀下去。
有時間的話就去修習慈悲觀，
修習慈悲觀同樣也可以治療憂鬱症。因為憂鬱屬於瞋心家族，
如果修習慈悲觀心有快樂，就會舒服一點。
疾病如果出現了，就讓醫生去治療，
我們自己去照顧自己的心，有覺性不停地照顧自己的心，
就只是這樣，輪迴就會縮短。
如果想要這個想要那個，輪迴不會縮短的。
想快點得到道果涅槃，輪迴就會很長，
因為貪心生起了，貪愛生起了。
.....
心害怕擔心之類的，要去觀，去覺知，但是如果真的生病了，就需要看醫生。
泰國人有一個缺點，就是不太願意去看精神科的醫生，覺得不好。
別想太多，那也是一個疾病，去看醫生。
至於我們的心，就要去觀察自己，
跟呼吸在一起，跟佛陀在一起，去修習慈悲觀，心就會快樂寧靜。
我們的心舒服了，身體同時也會舒服一些，治療也會比較容易。
如果我們擔心，我們的心苦悶，讓醫生去治療也會很困難。
因此，我們要去治療自己的心，至於身體交給醫生治療。
生病了，有時是屬於大腦的問題,
最近有一個弟子也是這樣子的，他是得了憂鬱症。
醫生看了之後，他的腦袋裡的那些化學成分不正常，
吃了藥就好了。
所以我們要去看醫生吃藥，
然後也要去修習慈悲觀，不讓自己的心煩躁，
包括對身體要有慈悲，讓它有快樂。
然後要去看到心的變化。
每一天的心都不一樣，
包括同樣一天早中晚，心也是不一樣的，
每一天，每一個時段，每一個瞬間，我們的心一直都是處在變化之中。
不斷地觀察下去，
身體也是不長久的，
什麼東西都不長久。
但是我們並沒有討厭它，
別去傷害自己的身體。
如果生病了，憂鬱了，有的人去自殺，不好，那個是惡業。
等於是在殺別的眾生，等於是在消滅自己一個修行的機會，
活著就依然還有時間可以修行。
別去討厭它，別去殺掉它，
讓醫生去照顧身體，我們的心我們就自己去照顧。
去修習慈悲觀，多多對自己慈悲，
然後有什麼樣的感覺，生起了之後要去覺知。
就這樣不停的去用功，生命才舒服一點、才會幸福快樂。
隆波帕默
"Practicing Loving-Kindness Can Heal Depression"
Simply being mindful after breathing, seeing the body breathe, with the heart as the observer.
Breathe, and when feelings arise, observe that all feelings are born and then fade away.
By practicing this way, the cycle of rebirth will shorten.
You need to practice loving-kindness, including being compassionate towards yourself.
Don't be angry with yourself or dislike your body when it's uncomfortable or sick.
Treat it with loving kindness and compassion, just like you would treat another animal or person.
Be with it in a calm, peaceful state of mind, with awareness and the heart as the observer.
When the heart settles like this and attains stillness, you will see that everything in life is temporary; nothing is within our control. Keep observing. If you have time, practice loving-kindness, as it can also heal depression.
Depression belongs to the family of aversion, and by practicing loving-kindness, you can find some joy and comfort.
If illness arises, let the doctor treat it. We should take care of our hearts with constant mindfulness. Just by doing this, the cycle of rebirth will shorten. If you desire this or that, the cycle will not shorten. If you want to quickly attain enlightenment and nibanna, the cycle will be long, because greed and desire arise.
...
If the heart experiences fear and worry, observe and be mindful, but if you are truly ill, you need to see a doctor.
Thais have a tendency to be reluctant to see psychiatrists, thinking it’s not good. Don’t overthink; that is also a form of illness—go see a doctor.
As for our hearts, we need to observe ourselves, be with our breath, be with the Buddha, and practice loving-kindness. The heart will become joyful and peaceful. When our hearts are comfortable, our bodies will also feel better, and healing will be easier. If we worry and our hearts are troubled, it will be difficult for doctors to treat us.
Therefore, we need to heal our hearts while leaving the body’s treatment to the doctors. Sometimes illness is related to brain issues. Recently, a disciple of mine experienced this—he had depression. After seeing a doctor, it was found that the chemical components in his brain were not normal. After taking medication, he recovered.
So we need to see a doctor and take medication, while also practicing loving-kindness to keep our hearts from being agitated. This includes being kind and compassionate towards the body to bring it joy. We should also observe the changes in our hearts.
Every day, the mind is different, even throughout the same day—morning, noon, and evening, the mind will be different. Every day, every moment, our hearts are always changing. Keep observing. The body is also not permanent; nothing is permanent.
However, we should not dislike it; do not harm your body. If you are sick or depressed, some people may resort to suicide, which is not good—it is a harmful action. It is like killing another being and eliminating your opportunity for practice. As long as you are alive, you still have time to practice.
Don’t dislike it; don’t destroy it. Let the doctors take care of the body, and we will take care of our hearts. Practice loving-kindness, be compassionate towards yourself, and be aware of any feelings that arise.
By continually practicing this way, life will become a bit more comfortable, happier, and joyful.
---Luang Por Pramote
傾訴可以幫助宣洩情緒
傾訴可以幫助宣洩情緒
傾訴可以幫助宣洩情緒｜2022年9月11日之七 隆波帕默尊者
4號學員：散亂，一直在想來想去，而且喜歡一直想工作的問題和生活方面的問題。清楚地看到心的苦，然後依然很蠢，想請求隆波開示。
隆波：一定要去觀察，心不喜歡當下的一些現象，那個不喜歡就會有不滋潤，心裡面就會有一些不滋潤，不時地會有不滋潤的感覺生起——就只是知道，就只是去看見。
整體來講，已經進步很大了，放鬆一些了，比以前要好很多。但是內心的悲傷依然會摻雜進來。試著跟精神科醫生去互動一下，並沒有說你發瘋了。
泰國人有一個缺點，特別不喜歡精神科醫生，認為肯定是不好了才會去看精神科醫生。實際上，因為是很厭倦這個世間，很苦，可以去看一看精神科醫生，這樣就能把自己的情緒傾瀉一點點，心就會舒服一些。
以前沒有精神科醫生，人們就會去找出家人，就會去分享自己的那些擔心、痛苦。只要有人聽一聽，我們就會舒服一些了。但是現在這個時代，每個人都很苦悶，壓力很大，跟別人去說，別人也會很苦悶，他也不想聽。
精神科醫生是職業聽的人，去找他們，跟他們去說，想說什麼就說什麼，然後心就會放鬆。別以為這個是不正常的。精神科醫生是最可憐的，因為他其實就只是一個普通的醫生。
現在我們有什麼苦悶，是跟出家人去說的。隆波曾經認識一位高僧大德，他是隆波素金的一位師父，很多居士去找他，一整天都跟他講那些很令人頭痛的事情。這個人來，那個人也來，就說、說、說，說得感到舒服了，就回去了。
弟子們就問：長老，你聽那麼多了之後怎麼樣？
長老回答說：“頭痛。”
弟子接著問：“頭痛了，長老你怎麼辦呢？”
長老回答說：“那就吃止痛藥，然後睡覺。”
這個是出家人的痛苦。
因為需要找一個可以交流的對象。如果很鬱悶，壓力很大，若是能跟理解我們的人說一說，我們就會舒服一些。這是屬於減輕心理負擔的一個很正常的現象，不是說這個不正常，不是說發瘋了。
覺性比以前好很多了，禪定也比以前好很多了。但是內心不時地還是有一些悲傷的情緒。想用修行讓它消失，同樣也可以做得到。但是，心必須要真的有禪定。
感覺到了嗎？當你卡在某一個問題上面的時候，就會一直不停地在那個地方去想，想了又想。但是，如果你能入定，就能切斷它了，持續的想就會斷裂了。一旦從禪定退出來之後，這個念頭流進來的一瞬間，就會自動地看到問題的出口，就可以解決問題。
但是如果做不到這樣，無法入定，就去用科學的方式來幫忙，去跟精神科醫生互動，他們可以幫助我們。
隆波這樣說好像是在給精神科醫生點贊，但事實上，隆波特別可憐他們，因為有的人也快瘋了，然後一號精神科醫生需要跟二號精神科醫生去互動來解壓。
如果能夠修定，就不難了，就可以切斷那個念頭。但是如果做不到，就用世間的方法去解決它。
摘自：隆波帕默尊者直播開示
《何時有些想要，何時就有苦》
2022年9月11日
當下就啟程吧 2023-02-26 07:37 發表於江蘇
https://mp.weixin.qq.com/s/oIQevOwOyd9IeYQ47nDVJQ
Mental Health 《精神健康》
Mental Health 《精神健康》
《精神健康》
如果醫學來說，一般會把健康分為身體的健康和精神健康。
健康的心靈狀態，就是開心無煩惱。
怎樣開心沒煩惱？ 最直接的方法就是把‘自我’去除囖，不要覺得自己有哪怕是一丁點的重要性。怎樣做到？ 就是看到這個世間的一切，包括自己的身心都是不斷變異，無法掌控，沒有不變的實體，不能維持的特性；將它們放下。不要把任何東西放在心裡，把一切斬斷，不執著一切。那麼心自然就能輕鬆沒壓力，快活過神仙～為什麼？ 任何執著和渴求都會帶來飢渴不安和痛苦
如果不能有效做到，那就學Ajahn Brahm 教導那樣， 放鬆到極點， 讓心平靜下來，快樂滋潤。再來嘗試把執著斷除
如果定不下來怎麼辦？哦，那是因為我們缺乏美德。我們嘗試不傷害自己，不傷害別人；沒有任何有害的念頭，語言和行為。那麼過了一會兒，就不會後悔，心安理得，充滿快樂，那自然能夠平靜下來。
如果不能做到，那怎麼辦？ 哦，是因為自我感還是太強。 那麼就嘗試饋贈給別人，幫助別人吧！從中去除自我，獲得無過失的滿足感和快樂。
如果真的做到，那麼精神上將會很健康。不用看任何精神科醫生或心理學家。 因為有時這些專業人士都自身難保（笑）
Mental Health
In medical terms, health is generally divided into physical health and mental health.
A healthy mental state means being happy and worry-free.
How can one be happy and worry-free? The most direct way is to eliminate the ‘self’ and not feel even a tiny bit of importance. How to achieve this? By seeing that everything in this world, including our own body and mind, is continuously changing, uncontrollable, and lacks any permanent essence or sustaining characteristics; we must let go of them. Don’t hold onto anything in your heart, sever all attachments, and be non-attached to everything. Then the mind will naturally be light and stress-free, enjoying life like a celestial being. Why? Because any attachment and craving must bring about thirst, unease, and suffering.
If this cannot be effectively achieved, then learn from Ajahn Brahm’s teachings: relax to the max~ let the mind calm down, and let happiness flourish naturally. Then, try to sever attachments.
What if you can’t settle down? Oh, that’s because we lack virtue. We should try not to harm ourselves or others; have no harmful thoughts, words, or actions. After a while, you won’t regret it, your mind will be at ease, filled with joy, and it will naturally calm down.
What if you still can’t do it? Oh, that’s because the sense of self is still too strong. In that case, try giving to others and helping them! This will help remove the self and gain a sense of satisfaction and happiness without faults.
If you truly accomplish this, your mental health will be very good. There will be no need to see any psychiatrists or psychologists. Because sometimes, even these professionals struggle to take care of their own mental health (laugh).
《抑鬱症》
《抑鬱症》
我想到這個，因為我以前在12月和1月的時候會去英國看望我的家人。這個時候去北歐真的很愚蠢，因為那裡非常令人沮喪，四處都是灰色。我哥哥帶我四處走，從明亮陽光的珀斯來到這裡。 帕斯的人們穿著色彩繽紛的衣服。而那裡的天空是灰色的，建築也是灰色的；沒有人在英國把建築漆成明亮的顏色。陽光也很冷。你根本看不到任何顏色。由於北半球的氣候距離赤道相當遠，非常接近北極，所以感覺就是這樣。
太陽早上9點才升起，然後立刻就會在2點時落下，幾乎沒有光線。因此，人們通常會感到抑鬱。因為沒有任何東西能夠刺激感官。如果你是一位聰明的心理醫生，有一個簡單的解決辦法，就是把這些在這段時間感到抑鬱的人放進明亮的房間，讓他們穿上夏威夷襯衫，牆壁上漆上不同的顏色。這樣可以刺激他們，讓他們變得開心！而且這真的有效！他們的能量會變得更多，因為他們的能量進入了‘知道’，而不是‘做’。
他們太枯燥了！
每當你感到生活如此灰暗和無聊，感到抑鬱時，根本沒有其他東西能夠再刺激你，甚至食物的味道也一樣。所有人看起來都一樣，花的氣味也都一樣。我們又看到了一個日落，鳥在樹上飛過，拉屎在地上；這是非常令人沮喪的。
重點是！如果你感到這個世界的一切都是如此令人沮喪，為什麼？這和那些事情無關，這和你有關。因為你的生活中沒有足夠的能量。
如果你此時在倫敦，正處於戀愛中。啊，那是如此美麗；令人驚嘆的建築，如此美好的日落和美麗的鴿子；這是如此可愛！當你真正處於戀愛中，一切都看起來如此美麗！這正是因為你知道你正在如此享受生活。能量流入了‘知道’。你實際上可以‘做’很多，因為生活是好的，當你戀愛時你是沒有問題的。
我想表達的是，我在做者和知者之間做了區分。能量投入到‘做’上；當你在‘知道’上沒有任何剩餘的能量時，生活就會變得黑暗。這就像帶著一個電筒，電池快沒電了，所有的東西都變得暗淡和悲慘，你會感到不安和憤怒。
當你在禪修時發生什麼？因為你不允許能量投入到做事中，你不再像主動和控制一樣，你不再思考和管理；你接受事物，讓事情發生，達至和諧。你沒有在發動戰爭，‘做’事情。你的存在能量開始進入這種備用的覺知。我們在佛教中稱之為正念，知道。你變得更加警覺、清醒和活躍。你會發現自己變得不那麼抑鬱。
我建議，如果你有抑鬱情緒，請練習禪修，你的抑鬱將會消失。你會變得更快樂，更明亮，更積極。這不是你決定要改變自己，而是自然發生的，無論你喜不喜歡。
你看得更多，感受到更多，聽到更多，知道更多，理解得更深；生活的顏色開始變得更明亮。你變得充滿活力，變得快樂。這就是為什麼這種禪修方法，佛陀的教導，變得如此流行。因為不需要去看心理醫生或心理學家，不需要任何理論，不需要任何信仰或閱讀這或那；這自然發生，是克服消極情緒、抑鬱，甚至是暴躁的基本方法；讓你成為一個更快樂、更容易相處的人；我的天！如此多的人來參加我的禪修課程。
---Ajahn Brahm 2024年7月13日
《自殺》
《自殺》
如果遭受到很大的痛苦，您會怎樣辦？
有些人會選擇自殺。
但其實自殺，並沒有解決到問題哦。
我們殺死的是身體，心，從來不會死。
生生世世，身體不斷在生死，心卻一直延續下去，像連綿不斷的流水一般。帶著我們的習慣投向新的生命
痛苦，是因為有不好的習慣，思想錯誤。
我們誤以為有個自我在，覺得這幅身心就是自我
我們覺得身、心、財富、名譽、地位、伴侶、子女、屋子、地方、國家是我們的
當有如意的事就飄起來了
當有不如意的事就傷心欲絕，要走去自殺了
傻豬～怎會有一個自我在呢？身心不斷地轉變，沒有一個實體
財富、名譽、地位、伴侶、子女、屋子、地方、國家不斷在轉變，不由您去控制，怎會是您的？
當我們看得清，所有痛苦就會消除得一干二淨。自殺都不用了
當我們看不清，難度自殺後會解決嗎？
有些人會覺得死了一定會上天堂享受極樂
就算真的上了天堂，難道會快樂嗎？
我們一樣會誤以為有一個自我在，因此心一樣會拿許多東西給這個自我。不斷渴求渴求，不斷貪心貪心
隆波間夏說：‘假如我們開始想要太多，那麼就準備有情緒病吧'
相信這個事實吧，上到天堂，我們都不會開心的，一樣會有抑鬱症的，一樣會有焦慮症的，一樣要自殺的。
因為當我們不斷想要想要，難道全都會如願嗎？
不斷想要想要，甚至整個天堂都想統治，難道會如願嗎？
就是看不到世間、身心的不斷變異之苦；不能掌控之苦；終究會壞滅轉變之苦；因此不斷渴求。
不斷渴求，就要不斷痛苦
因此自殺，殺的是身體，殺不死的是痛苦。
精神科醫生當然不能治愈任何人 Psychiatrist of course can't cure anyone
精神科醫生當然不能治愈任何人 Psychiatrist of course can't cure anyone
Of Course Psychiatrist could hardly cure any patients
Many psychiatric illnesses are due to the kamma of drinking alcohol and taking recreational drugs (AN8.40)
This kamma leads to a lack of mindfulness.
A lack of mindfulness means an uncontrolled mind , which equals madness or being intellectually-challenged
Many people suffer from emotional disturbances which soon turns into psychiatric illnesses.
What is the root cause of suffering? Selfish cravings
How to eliminate suffering? by eliminating selfish cravings
How can one eliminate selfish cravings? By the noble eightfold path ; which boils down to precepts, stillness and wisdom.
This is the four noble truth
How can psychiatrists teach patients about mindfulness and the four noble truth; when they have never heard of it , or even drowned in sufferings themselves?
精神科醫生當然幾乎無法治療任何病人啦
許多精神疾病都是由於飲酒和吸毒的業力所致（AN8.40）。
這種業力導致正念的缺乏。
缺乏正念意味著心不受控制，這等同於發了瘋或智力障礙。
許多人受到情緒困擾，最後演變為精神疾病。
痛苦的根本原因是什麼？自私的渴望。
如何消除痛苦？通過消除自私的渴望。
如何消除自私的渴望？通過八聖道；這最終歸結為戒、定和慧。
簡而言之就是四聖諦。
精神科醫生如何能教病人正念和四聖諦呢？當他們自己從未聽說過，甚至自己也沉浸在痛苦中呢？
video:
https://www.facebook.com/100077004031206/videos/1151930236611341/?__cft__[0]=AZWtxadXa51Ng5va3_VCStMq188ocO8XREX9UATEc6LT-4Tf3dydAY06w7rf95OkmKGhxH9SyfWofuvsiayj0tJ2CmqTzjSknoYesLXLDv4EVfPqDwAguTio-1WTbnqWB5QPUMnZY2Gg9Jhr_0ASWHHEsQlhd4fdtftJfGNAFGtsfgI8w5Lr1yBN9zCR71z4nQUI8xgoiXIC56RlToN-0KcS&__tn__=%2CO%2CP-R
《自我和精神疾病 Ego and mental illness》
《自我和精神疾病 Ego and mental illness》
Look at Westerners—
they think they are smart,
but they are full of ego.
Westerners suffer from mental disorders
even more than Asians!
Think about it—
human beings, when they are self-centered,
become more neurotic than dogs.
Do you agree?s must let go of their ego.
看看西方人——他們認為自己很聰明，但卻充滿了自我。西方人比亞洲人更容易患上精神疾病！
想一想——當人類以自我為中心時，變得比狗更神經質。
你同意嗎？
人類必須放下自我。
----Luang por Ganha
Dhamma Talk given on Friday, March 14, 2025
智力 IQ
智力 IQ
《IQ 和 EQ》"IQ and EQ"
《IQ 和 EQ》"IQ and EQ"
"IQ and EQ"
People often like to separate IQ and EQ in their discussions. However, they are actually interconnected.
Most people believe that those with high IQs are smart, while those with high EQs are good at managing emotions.
In reality, how can someone who struggles to manage their own emotions be considered smart? Everyone in this world lives to find happiness. A person who is often jealous of others, angry, quick to temper, stingy, greedy, and perpetually dissatisfied cannot truly be seen as wise. Having a lot of knowledge but lacking happiness—is that really intelligence?
A person with high EQ does not allow their heart to be troubled; when defilements arise, they actively seek to eliminate them. The five hindrances that cloud the mind—greed, hatred, restlessness and regret, sloth and torpor, and doubt—are lightened, allowing their wisdom to shine through.
When a person possesses wisdom, they:
Know their own interests.
Know the interests of others.
Understand the interests of both (AN 5.51).
If this isn’t high IQ, then what is?
A person with a high IQ is also a person with a high EQ. A person with a high EQ is also a person with a high IQ.
《IQ 和 EQ》
人們都喜歡將 IQ 和 EQ 割裂出來說明。但其實他們是一體的
一般人會覺得IQ 高的人是聰明人
EQ 高的人是善於管理情緒的人
事實上，一個不善於管理自己情緒的人，怎會是聰明人呢？
所有人活在這個世上都是為了得到快樂。
一個常常妒忌別人，生氣，發脾氣，吝嗇的，貪婪，不滿足，心一直處於痛苦狀態的人，怎會是聰明人呢？ 有很多知識，但連快樂也得不到的話很聰明嗎？
一個高EQ 的人，不會讓自己的心煩惱，煩惱一生起就設法去除。
障礙污染他心的五蓋（貪婪，嗔恚，散亂後悔，昏沉睡眠，疑惑不安）輕薄，他的智慧因此能夠彰顯出來。
當一個人有智慧的時候，他
1. 知道自己利益
2. 知道他人利益
3. 知道兩者利益（AN5.51）
這不是高 IQ的話 還可以是什麼？
高 IQ 的人就是高EQ 的人
高EQ 的人就是高IQ 的人
《變聰明的方法》
《變聰明的方法》
《變聰明的方法》
佛陀說，當一個人被五蓋滲透，困擾的時候，
他將不能如實地知道怎樣從五蓋中出離
他不會如實知道和看見自己的利益
不會如實知道和看見別人的利益
即使是平時一直在背誦的東西，也記不起來，更何況平時少接觸的資訊？
這五蓋是什麼？
貪-粘著，執著目標。貪求執著影像，聲音，香味，味道，觸感，情緒/其餘的所緣。把它們拉向心中
嗔-妒忌，吝嗇，生氣，不滿，怨恨。把東西從自己的心那裡推開
昏沉睡眠-心的暗黑昏沉、懶惰
掉舉後悔-心的散亂和後悔
疑惑-對業力，三寶，佛陀的教導起疑惑。
當我們被五蓋纏繞的時候，我們是愚蠢的
【貪心】
例如貪心的時候，就算平時智商有多高，騙徒一樣可以騙到我們。因為心被蒙蔽，那時智商是零。有許多人看似都拿到錢了，然後他說：‘你把這麼多錢投進去，做簡單任務，就可以得到50% 的回佣。’ 又真的走去相信了。
他說‘對不起，你沒有跟我們指示做事，現在罰你，你要給更多錢才能贖回剛才的錢，過後一次過拿回’ 又走去相信了，一次又一次地走去相信。因為被貪欲執著蒙蔽，心有不甘。
這是不知道自己的利益
當我們被貪心遮蔽的時候，雖然對方是我們的朋友，我們平時想他好。但這時我們可能會去偷他東西，可能會去和他老婆通姦。這樣去損害別人的利益，讓人難受。當我們不知道和漠視別人的利益的時候，我們是愚蠢的。因為我們已經為自己和他結怨了，也造下了惡業，未來將會很痛苦。
這時我們其實不僅不知道他人的利益，也不知道自己的利益，不知道兩者的利益
【嗔恚】
別人見我們和朋友的感情那麼好，便下計去離間我們。說些誹謗的說話。
我們一聽，立即生氣了。連追查都不追查，立即就去相信。就這樣斷送了友誼，中了別人的計
這是不知道自己的利益。
我們生氣的時候，就算我們本身是想他好，也會傷害他，說他是非，離間他和別人的感情，罵他，讓他難受。這是不知道對方的利益。
當我們不知道對方的利益的時候，其實也是不知道自己的利益。因為自己也造下了惡業，會得到壞名聲，後悔的惡果，及來世地獄的去處。
【昏沉睡眠】
當我們的心昏沉睡眠的時候。就算別人在說關乎我們利益的事情，我們也渾渾噩噩聽不進去了。這是不知道自己的利益
我們想幫助別人，也因為心混沌，而懶惰提不起勁去幫助他。這是不知道他人的利益
我們心不清醒，懶惰；明明在駕車，然後睡著撞車了，讓整輛車的人都死去了。因為沒有盡好責任，自己也下地獄去了。這時我們不知道自他的利益。
【掉舉後悔】
當我們的心散亂的時候，我們不能專心做有益自己的事情，不能專心工作，然後被人罵。這是不知道自己的利益
我們也不能專心幫助別人，這是不知道別人的利益。
當我們做錯事，損害了別人的利益，自己也受罰。這是不知道自他兩者的利益
【疑惑】
當我們有疑惑的時候，我們對業力有所質疑，我們對行善遲疑，不去行善，自然得不到行善的好處，這是不知道自己的利益
因為對業力疑惑，我們便對作惡沒有慚愧之心，傷害了別人。這是不知道別人的利益
當我們對四聖諦有所疑惑，不知道一切都是苦，而去執著。我們想要控制操控別人，為他帶來痛苦；也為自己帶來痛苦。這是不知道自他的利益
【去除五蓋】
佛陀教導，這五蓋應被去除。
我們透過放鬆，放下，讓禪定生起。
當一杯水被拿起來死死盯著的時候，水會不斷晃動
但當那杯水被放下，放到桌子上，水便會慢慢平息。
不論修什麼業處，甚至是沒有業處；只需放鬆，放下，禪定便會生起，喜悅便會生起。有時甚至能進入禪那
沒有五蓋的心是清明有智慧的。當心夠清明，便會知道自己的利益，別人的利益，知道兩者的利益。
這時，我們的記憶力會變好。就算很少接觸的資訊也能記起。
心夠清明的時候，沒有人再能愚弄，誘惑我們，因為智慧非常銳利。我們種種潛能都被勾起來了
【神通】
當心脫離五蓋的時候
稍加訓練，或者根本就自然顯現，我們將能
1.具備天眼通-知道未來，知道業的運作，知道有情從哪裡來（他們的過去世），死後依循業力會去哪裡（他們的未來世）。看見天界，鬼的世界，地獄
2.具備天耳通-聽見肉耳聽不見的聲音，天神的聲音，鬼的聲音，地獄的聲音，很遠的聲音
3.具備宿命通-記起自己許多個前世
4.具備神變通-能夠飛天遁地，隱身，穿牆破壁，在水上行走，手摸日月
5.具備他心通-能知道別人內心的狀態，別人在想什麼
6.具備漏盡通-透過觀察條件組合的事物的無常，苦，無我而永久斷除一切煩惱。這是最重要的神通，因為滅盡煩惱的心，阿羅漢們說是非常快樂的，比天神還要快樂，快活過神仙。
這些神通就是屬於高等智。
以上都是脫離五蓋的利益。
Ref. : AN5.193， 5.23
photo cred. to who owns it
人蠢無藥醫? A fool cannot be cured?
人蠢無藥醫? A fool cannot be cured?
俗語有云：‘人蠢無藥醫’
的確，如果我們蠢，去看中醫、 西醫，甚至是巫醫；吃什麼藥，相信都不能讓我們變聰明😂
中醫有補腎中藥，不知效果有多大
西醫有Ritalin 、 Adderall 、Modafinil等等的所謂‘聰明藥’ 。這些藥物實為受管制的危險藥物，亦是根據《藥劑業及毒藥條例》註冊的處方藥劑製品，主要用於治療過度活躍症或渴睡症，必須按醫生建議服用，亦只能憑醫生處方在藥劑師或其監督下的註冊藥房購買。 有關藥物主要為患有專注力不足者改善專注力，普通人服食有關藥物不單無助學習，反而有機會危害健康。以「利他林Ritalin 」為例，該藥屬興奮劑一種，亂服會損害中樞神經，引致失眠、作嘔、頭痛、焦慮、心跳加速等徵狀，甚至有生命危險。
所以如果想要聰明藥，醫生應該幫不到我們😂
但另一方面，人蠢卻可以有藥醫。
這種藥不是什麼藥，而是法藥，佛陀給的藥
為什麼人會蠢？我們要知道，那是因為正念不足的原因。那些弱智、 精神病；都是因為嚴重缺乏正念，心極度散亂遊走，完全不受控。而正念就是念念分明不忘失於當下、 心的清醒。當一個人正念越密集，貪嗔癡越少；他就會越清醒、 越清明、 記憶力會越好（AN5.193） 、工作能力越好（AN5.23)、越聰明、越有智慧(AN5.51)
當有正念的時候，貪嗔癡一定不存在。
當有貪嗔癡時，正念一定不存在
所以正念越密集，貪嗔癡就會越少；一個人就會越聰明
他將能知道什麼對自己有利，什麼對他人有利，知道雙方的利益（AN1.45)
而怎樣去除貪嗔癡？ 佛陀的教導就是要修習八聖道：
正確的見解、正確的思維、正確的說話、正確的行為、正確的謀生方式、正確的努力、正確的憶念（正念）、正確的定力
濃縮來說，就是戒定慧
再簡單來說，就是去除自我、 去除我們的自私心
一旦一個人可以這樣做到；他將能從一個大蠢人變成一個智商極高的人
條件允許的話，今生就能做到
There is a saying: "A fool cannot be cured." Indeed, if we are foolish, seeing a traditional Chinese doctor, a Western doctor, or even a witch doctor; taking any medicine will likely not make us smarter. 😂
Traditional Chinese medicine has herbs for kidney tonification, but who knows how effective they are?
Western medicine has so-called "smart drugs" like Ritalin, Adderall, and Modafinil. These are actually regulated dangerous drugs, registered under the Pharmacy and Poisons Ordinance as prescription medications, primarily used to treat ADHD or narcolepsy, and must be taken as directed by a doctor. They can only be purchased at registered pharmacies under the supervision of a pharmacist with a doctor's prescription. These medications are mainly aimed at improving focus for those with attention deficit issues; for ordinary people, taking these drugs not only does not help with learning but can also harm health. For example, "Ritalin" is a stimulant that can damage the central nervous system if misused, leading to symptoms like insomnia, nausea, headaches, anxiety, rapid heartbeat, and even posing a life-threatening risk.
So if you want "smart drugs," doctors probably won't be able to help us. 😂
On the other hand, foolishness can indeed be cured. This cure is not a regular medicine but a Dhamma medicine, the medicine given by the Buddha.
Why do people act foolishly? We need to understand that it is due to a lack of mindfulness. Those who are intellectually disabled or mentally ill suffer from a severe lack of mindfulness, with their minds extremely restless and uncontrolled.
Mindfulness is the ability to be clear and present in the moment.
The more concentrated a person's mindfulness is, the less greed, hatred, and delusion they have; they will become more aware, more clear-minded, have better memory (AN 5.193), better work ability (AN 5.23), become smarter and wiser (AN 5.51).
When mindfulness is present, greed, hatred, and delusion cannot exist.
When greed, hatred, and delusion are present, mindfulness cannot exist.
Therefore, as mindfulness increases, greed, hatred, and delusion decrease; a person becomes smarter.
They will be able to discern what is beneficial for themselves and others, understanding both parties' interests (AN 1.45).
So how can we eliminate greed, hatred, and delusion?
The Buddha's teaching is to practice the Noble Eightfold Path: Right view, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right stillness.
To summarize, it boils down to morality(precepts), stillness, and wisdom. Simply put, it means eliminating the sense of self and our selfishness.
Once a person can accomplish this, they can transform from a great fool into a highly intelligent person.
If conditions permit, this can be achieved in this life.
For more about the benefits of Buddhism to life:
Benefits of Buddhism to Life
Photographic Memory<照相式記憶>
Photographic Memory<照相式記憶>
<照相式記憶>
什麼是'照相式記憶' (photographic memory) ?
那比喻一些人過目不忘. 能夠精準地回憶起過去的一些資料和場景,就像照相機那樣保留一切記憶
存在嗎? 存在!
Ajahn Keng 在出家初期,曾經在閱讀和背誦課誦文時遇到了困難.
他怎樣去應對?
Ajahn 說,他找到了一個方法. 就是他會在坐禪時進入禪定幾個小時. 然後當他從禪定中退出來後, 再一頁一頁地翻閱課誦本上的經文, 並在腦海中' 截屏' .
然後,他會再次進入禪定,以加強和鞏固那些經文.
通過這種方法,他能夠在幾天內就記住很長的經文.
所以有些人以為'照相式記憶' 只是神話和傳說
但並不是這樣的
只要任何人能夠嫻熟於禪定,讓心平靜;他就能從一個記憶力不佳的人,蛻變成記憶力極強的人
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