<Focus on ourselves>

We must feel joy and happiness, and develop one-pointedness in our practice.

We must be devoted to our own cultivation.

If we only tell others what to do—only teach others—

But never correct ourselves, it will collapse, just like the State Audit Office building in Thailand.

Luang Phor say there are dozens of buildings in Bangkok.

Even more in the surrounding provinces.

But they haven’t collapsed, because the corruption is less.

The State Audit Office—it collapsed because of extreme corruption.

All of us must focus on ourselves.

The Buddha focused on himself.

Jesus, Prophet Muhammad —they focused on themselves.

We must understand this clearly.

---Luang Por Ganha

30-4-2025

<專注於自己>

我們必須感受到喜悅和快樂，並在修行中發展心的一境。
我們必須專注於自己的修行。
如果我們只是告訴別人該怎麼做——只教導他人——
卻從不修正自己，那麼這一切將會崩潰，就像泰國的國家審計辦公室大樓一樣。

隆波說，曼谷有數十棟建築。
周邊省份的建築還更多。
但它們並沒有崩潰，因為貪腐較少。
國家審計辦公室——它因極端貪腐而崩潰。

我們所有人都必須專注於自己。
佛陀專注於自己。
耶穌、穆罕默德先知——他們都專注於自己。
我們必須清楚理解這一點。

--- 隆波甘哈
2025年4月30日

<All Great people are givers>

Luang Phor is now going to walk around and take care of everyone.

All of you must also give warmth and care to others.

The Buddha is someone who gives.

Jesus is someone who gives.

Allah is someone who gives.

All the great kings are givers.

Government officials and politicians are supposed to be givers—people who are selfless.

Monastics are also givers, those who live with self-sacrifice.

If we do not give, if we are not selfless,

Then we are people without morality, without Dhamma.

Without morality, we cannot have stillness.

Without stillness, we have no wisdom.

We’re left only with ‘self’—clinging to ego.

----Luang Por Ganha 

April 30, 2025

《所有偉大的人都是施予者》

隆波現在要四處走動，照顧每個人。
你們所有人也必須給予他人溫暖和關懷。

佛陀是施予者。
耶穌是施予者。
真主是施予者。
所有偉大的國王都是施予者。
政府官員和政治家應該是施予者——無私的人。
出家人也是施予者，過著自我犧牲的生活。

如果我們不施予，如果我們不無私，
那麼我們就是沒有道德（戒）、沒有法的人的。
沒有戒，我們無法擁有定。
沒有定，我們就沒有智慧。
我們只剩下「自我」——緊緊抓住自我。

---- 隆波甘哈
2025年4月30日

根據＜聖經＞所記載，耶穌死後復活了。

復活到哪裡呢？  Luang por lersi lingdam說耶穌再生到兜率天了

如果一個人要投生到天界，隆波帕默和隆波間夏說他要具備天法

什麼是天法呢？就是慚愧之心， 對惡業的羞恥之心

當我們有機會傷害自己、傷害別人時，我們感到羞恥和恐懼而不去做，

我們就合資格做天神了

傷害自己就是讓自己不開心。 怎樣不開心？生起貪嗔癡就是不開心

傷害別人就是因為貪嗔癡而傷害別人，讓別人不開心

我們持戒可能是為了福報、面子，但天神持戒更多是因為慚愧， 比我們更勝一籌

而怎樣可以投生到兜率天呢？那可是很高的天界哦！

Luang por lersi lingdam 說只有三類人可以上去：

1 功德圓滿的菩薩

2.聖者

3.菩薩的父母

所以一個能上去的人一定是具備菩薩心腸， 很慈悲的人。

佛陀也說，這類人都是抱著‘我有他沒有，如果我對沒有的人不布施的話就不太合適‘ 的這種心態去布施的(AN7.52)。這是很大的格局，像是有一種幫助世人的社會責任在裡面。

所以隨喜讚嘆耶穌。

這就是耶穌的成功之道了！

According to the Bible, Jesus was resurrected after death.

Where did he go after resurrection? Luang Por Lersi Lingdam said Jesus was reborn in the Tusita Heaven.

If one wishes to be reborn in the heavenly realms, Luang Por Pramote and Luang Por Ganha say they must possess "heavenly Dhamma" (deva-dhamma).

What is heavenly Dhamma? It is a sense of shame and fear toward bad kamma—the conscience that prevents evil deeds.

When we have the opportunity to harm ourselves or others but refrain out of shame and fear,

we qualify to become a celestial being.

Harming ourselves means making ourselves unhappy. How? By giving rise to greed, hatred, and delusion—these bring unhappiness.

Harming others means hurting them due to greed, hatred, or delusion, causing them suffering.

We may uphold precepts for merit or reputation, but deities uphold them primarily out of moral shame—surpassing us in virtue.

And how can one be reborn in the Tusita Heaven? That is a very high heavenly realm!

Luang Por Lersi Lingdam says only three types of people can ascend there:

1.Bodhisattvas with perfect merits

2.Noble beings (ariyas)

3.The parents of Bodhisattvas

Thus, those who reach it must possess a Bodhisattva’s compassionate heart.

The Buddha also said such individuals give with the mindset: "I have, while others lack—it would be improper if I did not share with those in need." (AN7.52)This reflects great magnanimity, embodying a sense of social responsibility to help the world.

So we rejoice in Jesus' merits.

This was Jesus’ path to success!

大家瞧！基督徒都將感恩這個美德牢固在心中

一旦一個人常存感恩之心，那表示他很容易就會滿足。

容易滿足代表慾望少，貪嗔癡薄

那種因感恩而生的滿足感，也就是禪定的狀態

所以佛陀說：‘知恩感恩的人是善人的標誌’ （AN2.33）

一般人不知道有沒有造物主。佛教就沒有的

但我們可以在要吃媽媽弄的飯時，抄他：

‘要嚐嚐母恩的滋味，多謝母親’

Everyone, look! Christians firmly hold the virtue of gratitude in their hearts. Once a person maintains a heart full of gratitude, it indicates that they are easily content.

Being easily content means having fewer desires and less greed, hatred, and delusion. 

The sense of contentment that arises from gratitude is akin to a state of stillness.

Thus, the Buddha said: "gratefulness is the mark of a good person" (AN 2.33).

Generally, people are unsure whether there is a Creator. Buddhism does not posit one. 

However, when we eat the meals prepared by our mothers, we can reflect: "To taste the grace of mom; thank you, Mom."

《聖經》記載了五餅二魚的故事。

就是耶穌曾經施展超能力，把五塊餅和兩條魚無限變多；餵飽了五千人。

以佛教的角度，不會否認耶穌有這個能力，因為這絕對是可能的。

《清淨導論》的說神變品，就曾記載，大迦葉尊者在接受了一位信徒的粥食供養後，把粥轉而供養給佛陀。佛陀以神通力將粥變現給所有的比丘眾，讓所有比丘都得以吃飽。

究竟是怎樣做到的呢？《清淨導論》記載，就是進入第四禪後出定，然後決意讓少的東西變多。

就是這麼簡單。

但現代大家大概不會看到出家師父顯現這些超能力的。因為佛陀已經立下了戒律，不准比丘在顯現神通給在家人看。

而且，佛陀也說過；假如顯示這些神通，那些有信心的人當然會信心大增啦！但當這些有信心的人和沒有信心的人說時，那些沒有信心的人就會鄙視：’這樣而已？ 有一種法術，也是修了之後就可以有這種超能力‘ （DN11)

而且，胡亂顯現這些神通，必然會給某些少欲知足的人說是譁眾取寵，為了得到名利。

The Bible records the story of the five loaves and two fish. It tells of how Jesus performed a miracle, multiplying five loaves of bread and two fish to feed more than five thousand people.

From a Buddhist perspective, we do not deny that Jesus had this ability, as it is certainly possible. 

The "Path to Purity" mentions a story about the venerable Mahakasappa, who, after receiving a rice porridge offering from a devotee, offer it to the Buddha. The Buddha, using his psychic power, made the porridge manifest for all the monks, allowing everyone to eat their fill.

How was this achieved? The "Path to Purity" states that it involves entering the fourth jhana and then resolving to make the little into much. It's as simple as that.

However, in modern times, we probably won't see monks displaying such supernatural abilities. This is because the Buddha established precepts prohibiting monks from showing their psychic powers to laypeople.

Moreover, the Buddha also said that if these supernatural abilities were displayed, those with faith would certainly have their faith greatly increased. But when these faithful individuals speak to those without faith, the latter might scoff, saying, "Is that all? There are certain spells that can grant such powers after practice" (DN11).

Additionally, showing these powers indiscriminately would lead some of the modest individuals to accuse us of being a mere show-off for fame and gain.

《How Ajahn Brahm win friendship over Catholics》

Devotee: Thank you for answering, I believe in one truth and many paths. What are your thoughts about being non-religious? Why do we need, what is the purpose of religious acts? Is it important? What do you advise for people who believe all religions are okay? What about those who believe in none? Is being a Buddhist important for practise to seek peace and happiness? Why?

Ajahn Brahm: So, if you want a religion, fine. That's what I say that over in Australia, when people ask, you know, is Buddhism a religion? What do we answer? Yes, for tax purposes anyway. (laugh)

But, you know, it's a non-theistic religion, so why do we need to put labels onto things and put things into boxes? Because when we have labels and boxes, we say, my religion is better than yours, this is the fast way, yours is the slow way, mine is the high way, yours is the low way, all that sort of stuff. That's what really upsets me, that whatever your path is, you will know it's a good path by just how peaceful it makes you, how much harmony it engenders. Not just the wisdom so you can write books and become a professor, but the wisdom which is tested in the challenges in life, and you pull through, the practical wisdom of life.

And in fact, it's a common theme in life that many people get fed up with religion. They promise a lot, deliver very little, and sometimes they say, oh, just when you become enlightened, or when you die, then you know what's right and what's wrong. It's a bit late then, isn't it? 

So instead, I always mention that emperor's three questions story, an emperor who had it up to here with religion, but had the power and authority to make his own religion.

So he realises there's only three things in life you need to know the answer for. 

When is the most important time? 

Who's the most important person? 

What's the most important thing to do?

I mentioned that for a meditation method. 

When is the most important time? Now

who's the most important person? Is it the Buddha, or the Jesus, or the Bodhisattva, or Ajahn Brahm? 

Or is it, who's the most important person? The one right in front of you, whoever that happens to be.

What's the most important thing to do? Is to care. 

There's a story written by Leo Tolstoy again. What a powerful teaching that is.

Simple. Do you need to be a Buddhist, or a Christian, or an atheist to hold that? That's practical, that works. 

As I say, when I bow to the Buddha, I don't bow to an image, but what it represents.

Keep it practical, keep it useful, and then you'll find the deep truth in your own heart. You know it's good because it doesn't cause problems between people. We don't fight for market share of the religious market.

If you want to be an atheist, fine. Sometimes, is Buddhism an atheist religion? Does Buddhism believe in a creator God? Does Buddhism believe in God? What is Buddha's idea of God? So this is where we innovate. If we say that Buddhism doesn't believe in God, but other people really believe in God, we create a war.

Arguments, differences. So how can we use wisdom to transcend the important people's reverence for God? And that was the story of being challenged by this quite a well-known Australian theologian, Frank Brennan, who challenged me one day. With respect, he said, what is the Buddha's view of God? And I was sitting next to a friend, Abbot Placid, who was the abbot of a Benedictine monastery.

I deliberately cultivated friendships, not with people who agreed with me, but with people who challenged me. So I recall many times in our conversations, friendly conversations, now he was sort of, he had a good sense of humour too, so I remember teasing him once, walking through his old monastery, you know, it's one of the oldest buildings in Western Australia, and I said, are there any ghosts in your monastery? He said, no, I'm a Catholic, we don't believe in ghosts. And I said, what about the Holy Ghost? Ha ha ha, got you.

I was only teasing him. So he laughed, he does the same to me. So anyway, this occasion that, he was, he often used to tell me, one of his core beliefs as a Catholic, as a Christian, was that everyone is searching for God.

Now, don't rebel against that, or have any resistance to that. I said, I'm going to respect that statement. So, because I respect the man who said it, who's a friend.

So, if everyone is searching for God, what are you searching for? As an atheist, as a Buddhist, as a scientist, what are you searching for in your life? And then we get these wonderful answers. You search for respect, people actually respect you, respect your boundaries, respect who you are, respect your customs, respect your space. 

That you search for the great joy, to be loved, to be loved and accepted, the door of my heart is totally open, and someone says that to you, and you can give that same love to somebody else.

You search for truth, for peace, sometimes we search for the ability to find our own way in this world, to have rest, to search for beauty, whatever fulfilment. You can add many other things. 

So, what do you search for in life? Why are you working? Search for meaning, search for the wonderful thing to have someone say thank you, because what you did or how you helped me was such an amazing, amazing experience.

They really say thank you. To search for moments like that. And so, when I added all those up together and said as a Buddhist or as atheist, this is what people search for, what everyone searches for.

So if my friend said everyone searches for God, this is what Buddhist atheists search for, that must be what God means to a Buddhist. Truth, respect, peace, giving love, receiving love, caring, meaning, truth, peace. You can add to that list.

But it's something which everyone can share. So instead of having an idea which creates wars and boundaries and arguments, it's something which can unite us, which we have in common. So remember, Frank Brennan is a very, you know, very strong intellectual, highly respected.

He said, wow, that was really unexpected. Yeah, that's a great answer. 

So I was very happy that, you know, he approved of it.

And why not? Because that's an atheist idea of what people search for, what you want in life. Search for, especially respect. There's too many people we just feel we're taken for granted.

Other people just use us for whatever they want to use us for. And we're not really respected. So giving a person respect and kindness and peace, those are things which I think we can agree upon, is what people search for.

So call that God, if you wish. And I'll put my hand up, I believe in that. Do you believe in that? Hopefully.

----Ajahn Brahm

2019 HK Retreat

《Ajahn Brahm如何贏得天主教徒的友誼》

信徒：感謝您的回答。我相信真理唯一而道路眾多。您對「無宗教信仰」有何看法？宗教行為的目的與必要性是什麼？對於認為「所有宗教都好」或「不信任何宗教」的人，您會給予什麼建議？追求平靜快樂必須成為佛教徒嗎？為什麼？

阿姜布拉姆：若你想要信仰宗教，很好。在澳洲常有人問：「佛教是宗教嗎？」我的標準回答是：「是的，為了報稅目的。」（笑）

但佛教是無神論宗教。何必急著貼標籤分類？一旦有了標籤與框架，就會產生「我宗教比你高尚」「我的路是捷徑，你的是迂途」這類比較。這正是令我憂心的現象。判斷道路好壞的標準，在於它帶來多少內在平靜與和諧——不是那種能讓你寫書當教授的知識，而是經得起生活考驗、助你度過難關的實踐智慧。

現實中許多人對宗教失望，正因它們承諾太多卻兌現太少。有時宗教會說：「等你開悟/死後自然明白什麼是對，什麼是錯。」但到那時不就太遲了嗎？

我常引用「皇帝三問」的故事：有位受夠宗教的皇帝，決定創立自己的宗教。他領悟人生只需回答三個問題：

1. 何時是最重要的時刻？ → 現在

2. 誰是最重要的人？是佛陀、耶穌、菩薩或Ajahn Brahm 嗎？那是此刻在你面前的人

3. 什麼是最重要的事？ → 關懷他人

托爾斯泰寫過這個故事，多麼有力的教導！這種智慧需要分佛教徒、基督徒或無神論者嗎？它是普世實用的。

當我禮佛時，禮敬的不是塑像，而是它所象徵的精神。保持實際與有用，你自會觸及心靈深處的真理。你知道它好，因為它不會引發人際衝突，我們不需要爭奪宗教市場占有率。

若你選擇無神論，fine。有人問：「佛教是否否認造物主？佛陀如何看待神？」這裡需要智慧。若直接說「佛教不信神」，可能引發對立。如何超越這種分歧？有次我被澳洲著名神學家弗蘭克·布倫南挑戰，他恭敬地問：「佛陀對神的觀點是什麼？」當時我身旁坐著本篤會修道院長普拉西德神父——我刻意結交能挑戰我的朋友，而非一味認同我的人。

我們常有幽默互動。有次參觀他那座西澳最古老的修道院時，我逗他：「這裡有鬼嗎？」他正色道：「我們天主教徒不信鬼魂。」我反問：「那聖靈（Holy Ghost）呢？」他大笑，我們常這樣互相調侃。

普拉西德神父常強調他的核心信仰：「所有人都在尋找上帝。」我不反駁，因我尊重這位朋友。那麼問題來了：作為無神論者、佛教徒或科學家，你終極追尋的究竟是什麼？答案其實相通：

• 被尊重，包括界線、文化、空間

• 感受愛與接納：我的心扉為你完全開著

有人和你這樣說，你也向別人給予同樣的愛

• 你探求真理與平靜

• 尋找生命意義

• 有時你找尋行走自己道路的能力

• 去休息

• 有尋找美麗

什麼的滿足感都好

那麼，你在生活中尋找什麼？你為什麼工作？尋找意義，尋找那種美好的事情，讓某人對你說謝謝，因為你所做的或你幫助我的方式是一種驚人的、驚人的經歷。他們真的會說謝謝。

尋找這樣的時刻。因此，當我把這些加在一起，說作為一個佛教徒或無神論者，人們所尋求的就是這些，這是每個人所追求的。

所以如果我的朋友說每個人都在尋找上帝，這就是佛教無神論者所尋求的，這必定是上帝對佛教徒的意義。真理、尊重、和平、付出愛、接受愛、關懷、意義、真理、和平。你可以在這個清單上添加更多。

但這是每個人都可以分享的東西。因此，與其擁有一個創造戰爭和界限及爭論的觀念，不如擁有一個可以團結我們、我們共同擁有的東西。請記住，Frank Brennan是一位非常強大的知識分子，受到高度尊重。

他說，‘哇，這真的很意外。是的，這是一個很好的回答。’
所以我很高興，他對此表示贊同。

為什麼不呢？因為這是無神論者對人們所追求的、你在生活中想要的東西的看法。特別是尊重的追求。太多人只是覺得自己被理所當然地對待。

其他人只是把我們當作工具，隨意使用。

我們並沒有得到真正的尊重。因此，給予一個人尊重、善良和和平，這些我認為是我們都可以同意的，人們所尋求的東西。

所以如果你願意，可以稱之為上帝。我會舉手，我相信這一點。你相信嗎？希望如此。

----阿贊·布拉姆

《Lovable people》

...People are truly lovable when they let go of their self.

The Buddha let go of his self—so lovable.

Jesus let go of his self.

Prophet Muhammad let go of the self.

His Majesty King Bhumibol—he was someone who let go of self.

Whoever lets go of the self—that person is the most lovable in the world.

--Luang Por Ganha

《惹人喜愛的人》

……當人們放下自我時，他們便是真正可愛的。
佛陀放下了自我——因此如此可愛。
耶穌放下了自我。
穆罕默德先知放下了自我。
普密蓬國王陛下——他是一位放下自我的人。

無論是誰放下自我，那個人就是世界上最可愛的。

---隆波甘哈

《Dhamma to rule 》

Everyone born into this world must live by Dhamma. Everyone must abandon the self. Everyone must let Dhamma lead their lives. We must pay taxes. We must make sacrifices.

The Buddha was one who gave everything. 

Jesus, the Prophet Muhammad, and all religious founders were those who sacrificed. 

As human beings, we must follow this example and live a life of selflessness. 

If we don’t, we end up as ego-driven legal entities—"self persons."

Governing a country must be built on individual acts of self-sacrifice.

All human consumption—of the four requisites: food, clothing, shelter, and medicine—must be taxed. Residence, occupation, transactions—everything is subject to tax. Those entering the country must contribute. Everyone must give.

If we live from a place of self, we won't be willing to give.

---Luang Por Ganha

26/3/2025

《以法管治》

每個出生在這個世界的人都必須遵循法。每個人都必須放棄自我。每個人都必須讓法引導他們的生活。我們必須納稅。我們必須犧牲。

佛陀是一位付出一切的人。

耶穌、穆罕默德先知以及所有宗教創始人都是那些願意犧牲的人。

作為人類，我們必須效法這個榜樣，過一種無私的生活。
 

如果不這樣，我們最終會變成以自我為中心的法律實體——「自我人士」。

治理一個國家必須建立在個體的自我犧牲行為之上。

所有人類的消費——四種必需品：食物、衣物、住所和醫療——都必須被徵稅。居住、職業、交易——所有一切都應徵稅。進入國境的人必須貢獻。每個人都必須付出。

如果我們從自我的立場出發，我們就不會願意付出。

---隆波甘哈
2025年3月26日

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...

如果我們想做大人物， 是為了可以指令別人、滿足自己的權力欲

噢～ 那就太愚蠢了

隆波間夏曾說:

“讓我們想想佛陀是誰吧

佛陀是 一位 放下 的 人。

耶穌基督 是 誰？ 他 是 一位 放下 的 人。

先知 是 誰？ 他 是一位 放下 的 人。

已故的 泰王 普密蓬 是 誰？ 他 是一位 放下 的 人。

放下 讓 釋迦牟尼佛 成為 了佛陀。”

所有的宗教領袖、大人物， 無不是放下的人

他們去除了自我， 不會覺得自己很厲害、很重要、比人好， 更不會想要自私地指令別人

我們看看耶穌吧。 我們沒有聽過耶穌因為自己是天神之子而飄起來。 耶穌反而謙卑地為門徒洗腳， 服務大眾、利益大眾

佛陀和所有的阿羅漢， 全都根除了自私心。

佛陀雖然極具名望， 但卻竟然說“那耆多，我不要聲望，不要讓聲望到我這裏來！那耆多，聲望使人不易、不能隨心所欲取得出離之樂、遠離之樂、平息之樂、覺悟之樂，我現在容易、隨心所欲取得出離之樂、遠離之樂、平息之樂、覺悟之樂。利益、供養、聲譽是導向污穢之樂、昏昧之樂！”(AN5.30)

根據<<經集>>義註所記載， 佛陀一天只睡大約兩個小時;其他時間都用在禪修和幫助世人。

所有的大人物， 全部都不是從這個世界取得些什麼的， 而是去付出、去幫忙、去關愛。

如果我們想要獲得很大的權力， 能夠發司號令；這樣的願望永遠不能兌現， 因為這只是在滿足自我、自己的自私心。沒有人會欣賞的! 沒有人會信服的!

就算服從， 都只是表面順從， 內裡不爽。

這個世間每個人都是自我中心的。 我們的“自我”， 永遠都不及他們的“自我” 重要。

如果一個人能夠滿足全世界的自我， 那才是最大的人。 

If we want to be a big shot, just for the sake of commanding others and satisfying our desire for power. Oh, that is just too foolish.

Luang Por Ganha once said:

"Let’s think about who the Buddha is. The Buddha is a person who has let go. Who is Jesus Christ? He is a person who has let go. Who is the prophet? He is a person who has let go. The late King Bhumibol of Thailand? He is a person who has let go. Letting go is what made Siddhartha Gautama become the Buddha."

All religious leaders and big figures are people who have let go. They have removed the sense of  self and do not consider themselves important, superior, or better than others, nor do they selfishly want to command others.

Let’s look at Jesus. We have never heard of Jesus becomes self-inflated just  because he is the Son of God. Instead, Jesus humbly washed the feet of his disciples, serving and benefiting the public.

The Buddha and all arahants have completely eradicated selfishness.

Although the Buddha was highly esteemed, he said, " do not let reputation come to me! Fame makes it difficult for one to attain the pleasures of liberation, the pleasures of distancing , the pleasures of tranquility, the pleasures of awakening. I wish to attain the pleasures of liberation, distance, tranquility, and awakening easily and freely. Benefits, offerings, and reputation lead to impure pleasures and ignorant joys!" (AN5.30)

According to the scriptures, the Buddha slept only about two hours a day; the rest of the time was spent on meditation and helping others.

All great figures do not gain something from this world; instead, they give, help, and love.

If we desire to gain great power and issue commands, such wishes will never be fulfilled because they only satisfy the self and our selfishness. No one will appreciate it! No one will be convinced! Even if they obey, it will just be superficial compliance, with inner dissatisfaction.

In this world, everyone is self-centered. Our "self" will never be as important as their "self."

If a person can satisfy the "self" of the entire world, then that is the greatest person. 

老子說：‘聖人不病，因為以病為病’

也可以以佛教的角度解釋這句

為什麼一個人可以成為聖者？ 因為他看見了身心是苦的這一個實相。

當他看到身心是苦時，他厭倦身心，繼而放下身心；達到不執著無私無煩惱的境界。當再沒有煩惱時，他就從一切精神疾病中康復 

Laozi said: "The sage is not sick because he regards sickness as sickness."

This can also be explained from a Buddhist perspective.

Why can a person become a saint? Because he sees the reality that body and mind are suffering.

When he recognizes that body and mind are suffering, he becomes weary of them and subsequently lets go of them, achieving a state of non-attachment and selflessness free from defilements.

When there are no more defilements, he recovers from all mental illnesses. 

我們常說：‘老子怎樣怎樣😤 ’

唉，這真是有辱老子😂

老子是非常具修養的人來的

老子在道德經49章說：‘聖人常是沒有私心的，以百姓的心為自己的心。行為善的人，以善待之，不善的人也以善待之，就可以讓他們轉化為善’

也說：‘誠信的人以誠信待之，不誠實的人也以誠信待之，可以同化他們轉為有誠信。’

其實和佛陀在《法句經》中說：以不怒勝怒，以善勝不善，以布施勝慳吝，以真實勝虛妄‘ 差不多

老子也說：’有所施為，但不加自己的傾向，功成業就而不自居。正由於不居功，就無所謂失去。‘ 

老子崇尚順應自然，行事而不加入’自我‘。 我慢輕薄，不會標記’這個功勞是我的‘ 。 因為沒有執著，就沒有得到和失去。這是很高的心靈品質

老子說：’聖人的治理原則是：排空百姓的心機，填飽百姓的肚腹，減弱百姓的競爭意圖，增強百姓的筋骨體魄，常使老百姓沒有智巧，沒有慾望‘ 

能夠引導人民導向貪嗔癡的空無，這也是很高尚的用心

老子繼續說：有道的聖人遇事謙退無爭，反而能在眾人之中領先；將自己置於度外，反而能保全自身生存。這不正是因為他無私嗎？所以能成就他的自身。‘

’最善的人不爭，所以沒有憂愁‘

這是崇尚和推揚謙遜無爭論爭奪，無私，不執著的美德

他說：’執持盈滿，不如適時停止；顯露鋒芒，銳勢難以維持長久。金玉滿堂，無法守藏；如果富貴到了驕橫的程度，那是自己留下了禍根。功成身退是天之道‘

這是推揚少欲知足，謙遜的美德。而功成身退，就是不執著的美德。

老子繼續說：’聚結精氣以致柔和溫順，能像嬰兒的無欲狀態嗎？清除雜念而深入觀察心靈，能沒有瑕疵嗎？‘

聚結精氣就是守護感官，不讓貪嗔癡生起，以此而達到無欲的狀態。而清除雜念，就是培育心中的定力

老子說：’繽紛的色彩，使人眼花撩亂；吵雜的音調，使人聽覺失靈；豐盛的食物，使人舌不知味；縱情狩獵，使人心情放蕩發狂；稀有的物品，使人行為不軌。因此，聖人但求吃飽肚子而不追逐聲色之娛，所以摒棄物慾的誘惑而保持安定知足的生活方式。‘

這也是佛陀教導的守護感官，知足的美德

然後老子稱讚那些善於行道的人，說他們小心謹慎，警覺戒備，恭敬鄭重，行為灑脫，淳朴厚道，寬容。

小心謹慎和警覺戒備，可以解讀為具足正念與慚愧之心--這些一概都是美德。

老子繼續說：‘盡力使心靈的虛寂達到極點，使生活清靜堅守不變’

當老子能夠使自己的心清淨有定力，他便能生起智慧，能夠看到萬物的規律。

然後老子推揚：‘少取便會獲得，貪多便會迷惑’ --這是少欲和去除貪婪的教導

他說：‘不自我表揚，反能顯明；不自以為是，反能是非彰明；不自己誇耀，反能得有功勞’--這是少欲和去除我慢的教導

老子說：‘同於德的人，德也樂於得到他；同於失的人，失也樂於得到他。統治者的誠信不足，就會有人不信任。’

這是崇尚德行和不妄語戒

老子說：‘自逞已見的反而得不到彰明；自以為是的反而得不到顯昭；自我誇耀的建立不起功勳；自高自大的不能做眾人之長’

這是去除我慢的教導

老子繼續說：‘兵器啊，是不祥的東西，人們都厭惡它，所以有「道」的人不使用它...凡是喜歡殺人的人，就不可能得志於天下。’ 

可見老子並不崇尚暴力

老子也深諳知足的道理，他說‘知足者富’

老子繼續說：‘具備「上德」的人不表現為外在的有德，因此實際上是有「德」；具備「下德」的人表現為外在的不離失“道”，因此實際上是沒有“德”的’---自己有善德而不張揚，佛陀稱之為少欲

老子說：‘有過多的愛欲就必然會花費巨大代價，過多地累積收藏將來就會有慘重的損失。所以知足者就不會受到凌辱。’

簡言而知就是提倡少欲知足，不吝嗇的美德。

然後老子繼續提倡知足，並說：‘最大的的禍害是不知足，最大的過失是貪得的慾望。所以知足者，永遠是滿足的。’

老子再說：‘塞住慾念的孔穴，閉起慾念的門徑，終身都不會有煩擾之事。如果打開慾念的孔穴，就會增添紛雜的事件，終身不可救治’--這是去除貪欲的談論

老子說：‘有道的聖人方正而不割害人，清廉而不傷害人，正直而不放肆，光亮而不刺眼。’

以正念為節制，凡事適可而止。

老子說他有三寶，一是慈心，二是節儉不奢華，三是不敢為天下之先出風頭。 因此老子能夠自信勇猛，大方慷慨，而為萬物之首長。

有些人說老子死後投生到兜率天，以他少欲知足，弘揚善法的功德；也許有這個可能性～

如果只是學習佛教理論但不修行，問題是很大的

因為只是在讀書，沒有去去除煩惱

只是把讀書的內容從世俗的內容變成佛法，但煩惱依舊

結果會怎樣？ 噢～ 拿來爭論辯論囖～

大家可以去那些佛教論壇裡，都是一大堆貪嗔癡、 負能量

有些佛教徒總喜歡攻擊其他教派的人，都是一大堆貪嗔癡、 負能量

有些佛教徒總喜歡攻擊其他宗教的人，都是一大堆貪嗔癡、 負能量

如果拿佛教理論來爭論，怎能讓人信服呢？

人們心想：’誒，你們佛教，不是導向沒有煩惱與開心的嗎？ 哇，結果來爭論爭到面紅耳赤喔。那你們所說的理論怎會是真的呢？ 對你們自身的幸福和快樂都沒有效果。‘

一般沒有宗教的人會這樣想的

一般有宗教信仰的相信都會這樣想的，對嗎？

If one only studies Buddhist theory without practicing, it poses a significant problem.

Because it is merely studying, without eliminating defilements.
It just transforms the study content from secular knowledge into Buddhist teachings, but the defilements remain.

What will the result be? Oh— it leads to arguments and debates!
You can find plenty of this in Buddhist forums, filled with greed, hatred, delusion and negative energy.
Some Buddhists love to attack people from other sects, all filled with greed, hatred, delusion and negative energy.
Some Buddhists also enjoy attacking people from other religions, again, filled with greed, hatred, delusion and negative energy.

If we use Buddhist theories to argue, how can we convince others?
 

People might think: "Hey, you Buddhists claim to aim for elimination of defilements and to be happy, right? Yet here you are, arguing heatedly. How can what you say be true? It doesn't even seem effective for your own happiness and joy."

This is likely what non-religious people would think.
Even those with religious beliefs might think the same, right?

提到感恩，大家聯想起什麼？

有些人會聯想起基督教。他們的確很重視這一項美德，甚至聽過有基督徒的名字就被改為 ‘X感恩’ --真的，不是開玩笑😂

這是好事。

例如見過有一個病人，去醫院看病

看完病後，他就問醫生護士：‘平時醫院有那些意見回饋的條碼的～ 為什麼這裡沒有？ 我想表達對你們服務的感謝。’

他繼續說起他的病歷。幾年前他原來被診斷只剩下半年壽命，然後奇蹟地卻能活到現在。

他說，他非常感謝每一位醫治過他的醫生，每一次都會寫下感謝的字句感謝醫護。

一個常常懷有感恩之心的人--就好像這位病人一樣--是很容易滿足的，心靈也會很健康。 因為一些小事，已經能讓他滿足快樂。 因為滿足，所以不會過於貪求世間的一切，自然也不容易因欲求不滿而起嗔心。整體的煩惱也會很薄

佛陀曾說，他不見除了知足外，有其他東西讓善法增長，不善法減退（AN1.65)

當一個人常懷感恩之心，知足之心；他的心靈品質非常高。

二十多層天界，越上去，那些天神的滿足感就越高。好像四天王天還需要好像人類般的性愛來填補自心，越上去的性愛就越淡薄；到梵天界，那些梵天神根本就不用性愛，他們的心滿足和快樂到不可思議。

這位病人雖是人類的身體，心已經在天界了。

When it comes to gratitude, what do people associate it with? Some might link it to Christianity. 

True, they indeed place great importance on this virtue, and it is even heard of  that Christians having their names being "X Gan en (Grateful in chinese)"—no joke! 😂

This is a good thing. 

For example, once there was a patient who went to the hospital for treatment. After his appointment, he asked the doctors and nurses, "Why aren't there any feedback QR codes here? I want to express my gratitude for your service."

He continued to share his medical history. A few years ago, he had been diagnosed with only six months to live, yet miraculously, he was still alive today. 

He expressed deep gratitude for every doctor who treated him and would write thank-you notes after each visit.

A person who often harbors a sense of gratitude—like this patient—is easily satisfied, and their mind will be very healthy. 

Small things can bring them joy

and because they are content, they are less likely to crave for things in this world, making it less easy for hated to arise from unfulfilled desires. 

Overall, their defilement will be quite thin.

The Buddha once said that he did not see anything other than contentment that allows wholesome qualities to flourish and unwholesome qualities to diminish (AN1.65).

 When a person constantly embodies gratitude and contentment, their spiritual quality is very high.

The higher the heavenly realms, the more the sense of contentment. For instance, in the realm of the Four Heavenly Kings, gods still seek human-like sexual pleasures to fill their hearts;  but as one ascends, those sexual pleasure become less course. 

In the realm of Brahmas, the Brahmas do not require sexual pleasures at all; their hearts are filled with an incredible sense of satisfaction and happiness.

This patient, although in a human body, already has a heart that resides in the heavenly realm.

Perhaps due to his abudant wholesome qualities, he is able to extend his life

If you abandon the self, there will be no problems. If you abandon the self, Christianity will love you, Islam will love you. When you return home, your teachers will wonder why you have returned so differently—your hearts will feel as cool as an air conditioner. Previously, it was as if you had stomach pain, but now, our faces will be filled with happiness.

Practicing Dhamma is like having a cold and then recovering. The nose clears, the head feels light, and we experience happiness. The self does not bring happiness. We must understand this.

如果你放棄自我，就不會有任何問題。如果你放棄自我，基督教會愛你，伊斯蘭教也會愛你。當你回到家時，你的老師會驚訝於你為什麼變得如此不同——你的心會像空調一樣感到涼爽。之前就像是腹痛，但現在，我們的臉上會洋溢著快樂。

修行法就像感冒後康復一樣。鼻子通暢，頭腦輕鬆，我們感受到快樂。自我並不帶來幸福。我們必須理解這一點。

--Luang Por Ganha

Dhamma Talk given on Wednesday, March 12, 2025

Luang por lersi lingdam 曾在禪修當中，把心識送到三十三天，在那裡遇到耶穌。

考究之下，便知道耶穌原來被釘十字架死後再生到兜率天。

哇，很高的天界。 比帝釋天的天界還要高

這表示耶穌在那一生累積了許多功德，不然不可能上到兜率天。

Luang por lersi lingdam 表示，兜率天是具有許多波羅蜜的菩薩，聖者，菩薩的父母等等才可以上到的，並不是一般人可以上到的。

其實天主教基督教的十誡，有些是值得欣賞的。

其中幾條戒就是禁止人殺人，偷盜，邪淫，作假見證。 還要不要去希求別人的伴侶和財物。要孝順父母

頭四條戒類似佛教的五戒，後面的那兩個就是十善業中的不貪婪。

但不是圓滿覺悟者的教導，多多少少都會有偏差和缺陷。

例如他們只是禁止我們去殺人，但並沒有禁止我們去殺動物。見過一些基督徒也是覺得殺動物是沒問題的。

十誡只是禁止我們作假見證，但更細微的妄語並沒有禁止。

也沒有提到要禁止飲酒吸毒

但他們的不邪淫，甚至比一般佛教徒還要嚴謹，例如他們不允許信徒看色情影片或者手淫—這類似我們的佛教的八戒。

他們相信死後人類要經過上帝的審判，會上天堂或下地獄，沒有嚴重罪過的人在上天堂前便在煉獄修煉淨化。 他們不否認善有善報，惡有惡報，相信有化生眾生（地獄眾生，鬼，天神） ，因此他們具有這方面的正見。 但當然他們認為有一個靈魂在輪轉，天堂是常的，那是他們的邪見。

任何虔誠的天主教徒，他們有這些戒德，所以還是能產生許多功德的。

他們也教導信徒去孝順父母。除了四雙八士外，父母就是我們的福田。任何人孝順父母都有大功德—這是他們信仰好的一面。

耶穌教導信徒要寬恕和原諒，這就是我們所謂的原諒施。

假如別人打你左面，也要被他打右面。這是忍辱

就算你怎樣傷害我，我也不會怨恨您，一樣那麼愛你—這是慈悲。

耶穌甘願放下身段，為門徒洗腳，這是謙順與恭敬，沒有我慢的表現。

耶穌也教導信徒要知恩感恩，這也是美德的一種。

所以耶穌有這些美德。

不要以為單單只是我們佛教徒有許多布施的功德，他們也有許多布施的功德。

例如基督教教會會要求信徒每月奉獻他們薪金的十分一。 是十分一啊—我們捨得嗎？

他們會唱聖詩讚美上帝。上帝是哪一道的眾生，是梵天神嗎？ 是欲界天神嗎？沒有人知道。 但他們認為上帝是一個全知全能全善的存在。先不論是否真的成立，但當他們讚美上帝，就是在讚美這個全善的美德。他們在做天隨念呢。也是功德。反觀， 我們平時有讚美佛陀、憶念佛陀的美德嗎？ 沒有的話可以吸收他們的優點。

我們這麼幸運成為佛教徒，經過全知者佛陀的教導，知道什麼因導致什麼果，怎樣去天界，怎樣去梵天，怎樣去涅槃，怎樣產生最大的功德，什麼是善，什麼是惡，什麼是正見。假如不做到最好，那怎麼對得住佛陀和我們自己？

外道雖然不是最圓滿的教導，但他們仍有大量的美德存在。願我們也吸收他們的美德，成為一個更良善的人。

事實上，任何一種善巧方便，只要能夠對治我們的煩惱，去除貪嗔癡的話，都可稱為『法』。

In fact, any skillful means that can counteract our defilements and eliminate greed, hatred, and delusion can be called 'Dhamma.'

---Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

《執著宗教的過患》

人類就是，有什麼就執什麼。

佛陀就教導：【一切法都是不足以執著的】（SN35.80）

為什麼？ 因為執著會有過患！ 執著會帶來痛苦！

如果不是，佛陀就不會這樣教導了。

宗教也是很多人執著的東西來的。

當執著宗教的時候，會有什麼表現？

就會驕傲：哈！我的宗教比你好！

在自己的宗教內就沒有什麼，但如果和不相信的人或者異教徒這樣表現，您覺得別人會有什麼反應？

心中覺得我高你低，就是不尊重別人。當我們不尊重別人，別人也不會尊重我們，對我們反感，這是其中一個過患。

當執著宗教，我們心中便有了負擔和壓力。

自大的相反是什麼？自卑！

如果別的宗教，或異教徒在某方面比我們做得好，我們就會自卑不開心。

有些人執著宗教，會對異教徒吝嗇。哼！你都不是我們的教，我不應該對你好！或者會欺負別人，傷害別人。這會在職場上，生活上為自他帶來問題的。

除了吝嗇，也會妒忌。異教徒不能比我或我宗教的人做得好！ ---對嗎？

當別人挑戰我們的宗教理論，嘲笑我們的宗教師，詆毀我們的宗教時；我們也會生氣。

歷史上也有不少因為宗教而生起的戰爭的，有些就是因為執著自己的宗教。既傷害別人，又傷害自己。何必呢？

因此執著宗教，只會帶來痛苦。

我們既不是基督徒，也不是天主教徒，也不是道教徒，也不是佛教徒。我們什麼都不是。不執著自己的身份，不執著自己的信仰。

問題就在此終結！

"The Dangers of Attachment to Religion"

Beings tend to cling to whatever they have.

The Buddha taught: "All phenomena are not worth clinging to" (SN35.80).

Why? Because attachment brings suffering! If it didn’t, the Buddha wouldn’t have taught this.

Religion is something that many people become attached to.

What happens when we cling to religion?

We can become proud: "Ha! My religion is better than yours!" Within our own religion, this may not seem significant, but how do you think others will react when we display such attitudes toward non-believers or those of different faiths?

Feeling superior to others equals disrespect to others, this leads to a lack of respect from others and creates resentment.

When we cling to religion, we carry burdens and pressures in our hearts.

What is the opposite of arrogance? self-abasement !

If another religion or non-believers excel in some way, we may feel inferior and unhappy.

Some people, attached to their religion, can be stingy toward non-believers. "Hmph! You're not one of us, so I shouldn't be kind to you!" They might bully or harm others, leading to problems in workplace. 

Beyond stinginess, jealousy can arise: "Non-believers can't be better than me or my religion!" — right?

When others challenge our religious beliefs, mock our religious leaders, or defame our faith, we will become angry.

History has shown many wars arising from religion, often due to a strong attachment to one's own faith. Such conflicts hurt both others and ourselves.

Why is that necessary?

Thus, attachment to religion only brings suffering.

We are not Christians, not Catholics, not Taoists, and not Buddhists. We are nothing.

By not clinging to our identities and beliefs, Problem is then solved!

先生， 請你信耶穌

我們：OK , 我相信

然後他滿意地離開了

先生， 請你信先知

我們：OK , 我相信

然後他滿意地離開了

為什麼相信？因為相信他在歷史、在地球存在過

就如中國歷史、西方歷史出現過的朝代、君主和偉人

他開心， 因為他貪求我們相信的慾望得到滿足

他想贏我們的慾望也得到了滿足

我們也開心， 因為我們沒有我慢、沒有想贏他、沒有煩惱和痛苦

Sir, please believe in Jesus.

We: OK, I believe.

Then he left satisfied.

Sir, please believe in the prophet.

We: OK, I believe.

Then he left satisfied.

Why believe? Because we believe he existed in history, on Earth, just like the dynasties, rulers, and great figures that appeared in Chinese and Western history.

He is happy because his desire for us to believe is fulfilled. His desire to win us over is also satisfied.

We are happy because we have no conceit, no desire to win over him, and no worries or suffering.

這個世界並沒有宗教.

宗教只是一個概念,和提升心靈的教導

任何有智慧的人都認同無私是好的,

任何有智慧的人都認同慈悲是好的,寬恕是好的, 幫助別人是好的,美德是好的

這個宗教的人生起這樣的善心,

和那個宗教的人生起這樣的善心,

是完全一模一樣的

無論是什麼人,有什麼理念,他們只是想獲得快樂,遠離痛苦而已.

每個人也是

每個人有什麼信念其實不關我們的事,只要他們開心就好

當他們一直培育心智,一直提升自己

他們最後也會遇到滅除一切苦的方法

那就是具備同理心,不傷害自己,不傷害別人

因為沒有做錯事,沒有後悔而資助了內心的平靜和喜悅

透過內心的平靜和喜悅,他看清了外面的人事物,和自己也是不斷變遷,無法掌控. 沒有一個不變的實體

他因此而厭離和放下一切, 遠離痛苦,並獲得最高的快樂

不論好壞,他始終如一---平靜,祥和,喜悅

佛教是包容性很大的宗教

我們就以佛陀作為榜樣：

佛陀曾說：【比丘們！我不與世間爭論，僅世間與我爭論。

比丘們！如法之說者不與世間中任何人爭論：

比丘們！凡被世間中賢智者們認同為不存在，我也說它『不存在』；

比丘們！凡被世間中賢智者們認同為存在，我也說它『存在』】(SN22.94)

如果那樣東西是善的，就算是異教教主所說的，佛陀也會說是善

如果那樣東西是不善的，就算異教教主說是不善的，佛陀也會說是不善

為什麼？

佛陀和一切阿羅漢已經破除了我慢，不會想變得比人重要，因此他們根本沒有意欲去贏別人。只是隨著大自然的法則去說而已。

其實我們見到有許多南傳佛教的大師父，他們是很具涵容性的。

反之，只是我們執著而已。

舉隆波間夏做例子。他曾說：【佛陀是 一位放下的人。

耶穌基督 是 誰？ 他 是 一位 放下 的 人。

先知 是 誰？ 他 是一位 放下 的 人。

已故的 泰王 普密蓬 是 誰？ 他 是一位 放下 的 人。

放下 讓 釋迦牟尼佛 成為 了佛陀。

所以 我們 也 必須 做 相同的 事情。

對於放下要快樂！

對於工作要快樂！】

看！ 隆波從不會因為別人不是佛教而輕藐別的宗教領袖，

也不會因為前泰王不是出家人而輕藐他

只要他們有好的一面，有美德，隆波間夏也會稱讚做例子

Luang Por Anan 也出名是位能夠涵容北傳佛教的大師父。多次談及觀音菩薩等在三藏經典裡面沒有記載的神祗。

因此那些見法的大師父，活出了佛教的涵容無爭的精神。

這是我們應當學習的

Buddhism is a highly inclusive religion

Let's  take the Buddha as our example.

The Buddha once said:

"Monks! I do not argue with the world; it is the world that argues with me.

Monks! One who speaks in accordance with the Dhamma does not argue with anyone in the world

Monks! Whatever is recognized by the wise in the world as non-existent, I too say it 'does not exist';

whatever is recognized by the wise in the world as existing, I too say it 'exists.'" (SN22.94)

If something is good, even if said by a heretical teacher, the Buddha would acknowledge it as good.

If something is unwholesome, even if said by a heretical teacher to be unwholesome, the Buddha would also say it is unwholesome.

Why? The Buddha and all arahants have eliminated conceit and do not seek to be more important than others; thus, they have no desire to win over others. They simply speak in accordance with the laws of nature.

In fact, we see many masters inTheravada Buddhism who are very inclusive.

Conversely, it is merely our attachment which cause the problem.

Take Luang Por Ganha as an example.

He once said: 【The Lord Buddha was one who relinquished.

Who was Jesus Christ? He was the one who relinquished.

Who was the Prophet? He was the one who relinquished.

Who was the Late King Bhumibol? He was the one who relinquished.

Relinquishing made the Lord Buddha who he was

so we have to do the same thing.

Be happy in relinquishing!

Be happy in working!】

Look! Luang Por never belittles other religious leaders just because they are not Buddhist,

nor does he belittle the former Thai king for not being a monk.

As long as they have good qualities and virtues, Luang Por Ganha would praise them as examples.

Luang Por Anan is also famous for being able to embrace Mahayana Buddhism. He has often spoken about deities like Avalokiteshvara, which are not mentioned in the Pali Canon.

Thus, those masters who have seen the Dhamma embody the spirit of Buddhism’s inclusiveness and non-contention.

This is what we should learn.

Luang por lersi lingdam 曾在禪修當中，把心識送到三十三天，在那裡遇到耶穌。

考究之下，便知道耶穌原來被釘十字架死後再生到兜率天。

哇，很高的天界。 比帝釋天的天界還要高

這表示耶穌在那一生累積了許多功德，不然不可能上到兜率天。

Luang por lersi lingdam 表示，兜率天是具有許多波羅蜜的菩薩，聖者，菩薩的父母等等才可以上到的，並不是一般人可以上到的。

其實天主教基督教的十誡，有些是值得欣賞的。

其中幾條戒就是禁止人殺人，偷盜，邪淫，作假見證。 還要不要去希求別人的伴侶和財物。要孝順父母

頭四條戒類似佛教的五戒，後面的那兩個就是十善業中的不貪婪。

但不是圓滿覺悟者的教導，多多少少都會有偏差和缺陷。

例如他們只是禁止我們去殺人，但並沒有禁止我們去殺動物。見過一些基督徒也是覺得殺動物是沒問題的。

十誡只是禁止我們作假見證，但更細微的妄語並沒有禁止。

也沒有提到要禁止飲酒吸毒

但他們的不邪淫，甚至比一般佛教徒還要嚴謹，例如他們不允許信徒看色情影片或者手淫—這類似我們的佛教的八戒。

他們相信死後人類要經過上帝的審判，會上天堂或下地獄，沒有嚴重罪過的人在上天堂前便在煉獄修煉淨化。 他們不否認善有善報，惡有惡報，相信有化生眾生（地獄眾生，鬼，天神） ，因此他們具有這方面的正見。 但當然他們認為有一個靈魂在輪轉，天堂是常的，那是他們的邪見。

任何虔誠的天主教徒，他們有這些戒德，所以還是能產生許多功德的。

他們也教導信徒去孝順父母。除了四雙八士外，父母就是我們的福田。任何人孝順父母都有大功德—這是他們信仰好的一面。

耶穌教導信徒要寬恕和原諒，這就是我們所謂的原諒施。

假如別人打你左面，也要被他打右面。這是忍辱

就算你怎樣傷害我，我也不會怨恨您，一樣那麼愛你—這是慈悲。

耶穌甘願放下身段，為門徒洗腳，這是謙順與恭敬，沒有我慢的表現。

耶穌也教導信徒要知恩感恩，這也是美德的一種。

所以耶穌有這些美德。

不要以為單單只是我們佛教徒有許多布施的功德，他們也有許多布施的功德。

例如基督教教會會要求信徒每月奉獻他們薪金的十分一。 是十分一啊—我們捨得嗎？

他們會唱聖詩讚美上帝。上帝是哪一道的眾生，是梵天神嗎？ 是欲界天神嗎？沒有人知道。 但他們認為上帝是一個全知全能全善的存在。先不論是否真的成立，但當他們讚美上帝，就是在讚美這個全善的美德。他們在做天隨念呢。也是功德。反觀， 我們平時有讚美佛陀、憶念佛陀的美德嗎？ 沒有的話可以吸收他們的優點。

我們這麼幸運成為佛教徒，經過全知者佛陀的教導，知道什麼因導致什麼果，怎樣去天界，怎樣去梵天，怎樣去涅槃，怎樣產生最大的功德，什麼是善，什麼是惡，什麼是正見。假如不做到最好，那怎麼對得住佛陀和我們自己？

外道雖然不是最圓滿的教導，但他們仍有大量的美德存在。願我們也吸收他們的美德，成為一個更良善的人。

噢，朋友們。要賺得財富，必定要努力工作。佛陀在AN10.73中其實有說到，‘懶惰、不工作是財富的障礙’

聖經中《創世記 3:19》也說：‘你必汗流滿面，才有飯吃，直到你歸回地土，因為你是從地土取出來的；你既然是塵土，就要歸回塵土’

看！連天主教基督教也是這樣教導的～作為在家人，要有飯吃，就要努力工作，不是呆呆地在家中錢就會掉下來。

不過如果只是為了錢去工作，那是很少快樂，很多苦，很多憂愁的。

首先，為了金錢，我們就要去辛勞地工作

當努力工作後卻得不到理想的財富，就會傷心難過

也會時時想著怎樣守護資產而感到憂慮、苦惱

當自己的資產被拿走、毀壞也會難過（ Ref MN13, MN14）

所以錢是貪不得的，一貪就會帶來許多痛苦。

但假如我們工作只是為了幫助別人，那反而能從中帶來快樂。當我們工作做得好，真的懷著善良盡責的心去助人，錢反而會自己來找我們。不用渴求錢也會自己來。

聖經這句‘你是從地土取出來的；你既然是塵土，就要歸回塵土’ 也是很有意思的

我們的身體是從哪裡來？噢，從父母的精卵來的。 如果根據佛教的分法，那就是地水火風四大元素。加上空間和心--這個覺知，就即加上空元素和識元素。

因此不要覺得這個身體是我們的。它只是大自然元素而已。當我們死後，身體就還回給大自然。

而這個不死的識元素如流水般延續一下去，和新的身體--四大元素組合而形成新的生命。

哦～這個識元素是‘我’和‘我的’嗎？ 也不是。從來沒有人能夠控制讓它能滅去，生起在哪裡。如果能夠選擇，我們也會讓現在這個覺知生起在大富豪之妻的子宮裡了，對嗎？然後整輩子不用工作也行，對嗎～

一切都只是大自然元素的運轉而已。

Oh, friends. To earn wealth, one must work hard. Buddha mentioned in AN10.73 that "laziness and not working are obstacles to wealth."

The Bible in Genesis 3:19 also says: “By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.”

See! Even Catholicism and Christianity teach this—if you want to have food as a householder, you must work hard; money won’t just fall from the sky while you sit idly at home.

However, if you work only for money, there’s little happiness and much suffering and worry. First, for the sake of money, we toil away. When we work hard but fail to achieve the wealth we desire, we feel sad and disheartened. We also constantly worry about how to protect our assets, which brings distress and anxiety. If our assets are taken or destroyed, it brings sadness as well (Ref MN13, MN14).

So, wealth is not something to be greedily pursued; greed brings much suffering. But if we work merely to help others, we can find joy in that. When we do our work well, genuinely with kindness and responsibility to assist others, money will come to us naturally. We don’t need to crave it; it will come on its own.

The Bible’s statement, “you are taken from the ground; for dust you are and to dust you will return,” is also very interesting.

Where does our body come from? Oh, from our parents' sperm and egg. According to Buddhist classification, it consists of the four great elements: earth, water, fire, and wind, plus space and consciousness—this awareness, which includes as the elements of space and consciousness.

Therefore, don’t think of this body as ours. It is merely made up of natural elements. When we die, the body returns to nature.

And this immortal consciousness continues like flowing water, combining with a new body formed by the four great elements to create a new life.

Oh, is this consciousness the 'self' and 'mine'? It is not. No one can control when it ceases or arises. If we could choose, wouldn’t we want this awareness to arise in the womb of a wealthy person, right? Then we could live a life without having to work, right?

Everything is just the movement and combination of natural elements.

"A Joyful Heart is Good Medicine"

The Bible in Catholic Christianity says: "A joyful heart is good medicine, but a sorrowful heart dries up the bones."

This was reportedly shared by an oncologist at Hong Kong's Sanatorium Hospital.

He said that if you can bring joy to your patients, you have succeeded.

Our mind have a significant impact on our health.

The Abhidhamma states that our physical body arises from four causes: 1. mind 2. temperature 3. karma 4. food.

Some people are often anxious, depressed, or tense, which makes them susceptible to illness; some even develop cancer as a result. A troubled mind can give rise to poor physical conditions, thereby affecting health.

Conversely, if our minds are good and strong, they can sometimes overcome disease and extend life.

In SN 46.14-16, it is recorded that Venerable Mahakasapa and Venerable Moggallana were once ill, but when the Buddha spoke to them about the Seven Factors of Enlightenment, their minds became joyful and confident, and they were immediately healed.

The Buddha also experienced this; while he was ill, he asked Venerable Mahachunda to recite the Seven Factors of Enlightenment. After the recitation, the Buddha's illness was cured.

I have also heard a traditional Chinese medicine doctor share his experience. Among his patients was one with terminal cancer. After following his advice and maintaining a positive mindset, that patient has survived for over ten years.

A cheerful mind is free from greed, worry, fear, and confusion; it harbors pure wholesome mind. This whole mind gives rise to many beneficial bodily substances, helping to extend her life.

There are even more interesting examples, such as Por Khao Wanchart Yimme (White Father). He has been suffering from two types of terminal cancer, enduring extreme pain for over ten years. Yet, he has managed to prolong his life through the practice of the  Four bases of miraculous powers. Por Khao's mind is incredibly strong; even with intense physical pain and sores on his feet, he continues to live happily as if nothing is wrong. When his wounds need to be cleaned, his body experiences severe pain, but he enters deep meditationto bypass it. A clear, joyful heart naturally gives rise to many healthy good-quality bodily substances, extending life.

"A joyful heart is good medicine, but a sorrowful heart dries up the bones."

By removing inner defilements and cultivating virtues, concentration, and wisdom, we can keep our hearts joyful and cool. Then everyone can live a longer life.

《喜樂的心乃是良藥》

天主教基督教的聖經中說：‘喜樂的心乃是良藥，憂傷的（心）使骨枯乾。‘

據說這是香港養和醫院一位腫瘤科醫生分享的。

他說，如果你做到讓病人喜樂，你就成功了。

我們的心對我們的健康是影響很大的。

阿比達摩中說，我們的身體物質，有四種原因而生：1.心 2.溫度 3.業 4.食物

有些人常常焦慮，抑鬱，緊張，那是很容易患上疾病的，有些人更因此而生癌症。不善的心會生起不好的身體物質，從而影響健康的。

反之，假如我們的心好，有力量，有時是可以破除疾病，延長壽命的

在SN46.14-16中就記載，大迦葉尊者和大目揵連尊者曾經生病，但因為佛陀為他們說起七覺支，他們的心變得喜悅淨信，病竟然立即好了。

佛陀有一次也是這樣，在生病時，請摩訶純陀尊者背誦七覺支。在尊者念完後，佛陀的病也好了。

也聽過有中醫師分享。他的病人中有末期癌症的病人。但聽了他的建議後，保持心境開朗，至今存活了十多年了。

開朗的心境沒有貪婪，擔憂，害怕，混亂，沒有煩惱；是純純的善心。善心生起了許多好的心生色法，幫她延長了壽命。

也有更有趣的事例。就是Por Khao Wanchart Yimme （白父）。他身患兩種末期癌症，承受極度猛烈的痛楚十幾年了。但他就是靠修習四神足而延壽的。Por Khao 的心非常強大，就算身體劇痛，腳部長滿爛肉，依然若無其事地快活生活。當要洗傷口時，他的身體會發出猛烈的痛楚，他就會入定去避過它。心清涼快樂，自然能夠生出許多健康健全的心生色法，延長壽命。

‘喜樂的心乃是良藥，憂傷的（心）使骨枯乾。‘

去除內心的煩惱，培育美德，定力和智慧，讓心清涼快樂。那麼人都長命些

"The Wisdom of Laozi"

Laozi wrote in the "Tao Te Ching" for rulers:

"The five colors make people blind;

the five sounds make people deaf;

the five flavors spoil the palate;

indulging in horse racing and hunting drives people mad;

rare treasures lead to wrongful actions.

Therefore, the sage focuses on barely satisfying the belly, not the eyes, and discards this to take the that."

What does the last sentence mean?

it is advocating for the abandonment of  sensual desires and the choice of a simple life.

Upon reaching this point, we realize that the teachings of Daoism are actually aimed at the moderation of the senses and the purification of the heart.

This aligns with the promotion of wholesome qualities.

Any positive religion advocates these principles, right?

Almost every Buddha will say this verse:

"Do not commit any evil, engage in good,

Purify your mind; this is the teaching of the Buddha" (DN14).

Any unwholesomeness leads to downfall and suffering,

While any wholesomeness leads to upliftment and happiness.

The cessation of all unwholesomeness and defilements, and the perfection of all wholesomeness, is the state of Nibanna, the state of ultimate bliss.

Buddhism emphasizes the teaching of detachment from the world and the understanding that the five aggregates are suffering; thus, it allows one to transcend the Three Realms, escape the cycle of rebirth, and attain Nibanna.

Laozi, who promotes respect for the laws of nature and moderation of sensory enjoyment, should not be underestimated.

It is said that after his death, he was reborn as the highest deity of Daoism—Tai Shang Lao Jun among the Three Pure Ones.

Where are the Three Pure Ones? It is said to be in the Tusita Heaven.

According to Luang Por Lersi Lingdam, who can ascend to Tusita Heaven?

1.Bodhisattvas with perfect virtues

2.The parents of every Buddha who have not yet attained Nibanna

3.Saints of at least stream-enterer

Luang Por says that aside from these three types of individuals, others do not have the right to reside in Tusita Heaven.

Thus, for any deity, or to be more specific--any sentient beings-- we should respect!

《老子的智慧》

老子在《道德經》中寫給統治者的：五色令人目盲；五音令人耳聾；五味令人口爽；馳騁畋獵，令人心發狂；難得之貨，令人行妨。是以聖人為腹不為目，故去彼取此。

什麼意思？ 看完都不懂（笑）

根據網上的資料，老子的意思大概是說，

多種的影像令人眼花繚亂

多種的音樂讓人難辨聲音

多種的滋味讓人口不辨味，胃口敗壞；

縱情奔馬，田野打獵，讓人內心狂亂；

奇珍異寶，讓人行為不軌。

因此聖者只求飽腹而不求眼睛的賞心悅目，應拋棄奢侈的感官欲樂，選擇簡單的生活。

讀到這裡，我們會發現道家的教導，其實也是導向感官的節制、心的清淨。

那即是善法的推揚

任何正信的宗教，無不都是提倡這些東西，對嗎？

幾乎每位佛陀都會說這句偈：

‘不作一切惡，從事善的，

淨化自心，這是佛陀的教導‘ （DN14）

任何不善法都會導向下墮和痛苦

任何善法都會導向上升和快樂

一切不善法和煩惱的斷除、一切善法的圓滿，則是涅槃的境界，極樂的境界

佛教多了讓人厭倦世間一切的教導，五蘊身心是苦的教導；因此能讓人跳出三界，跳出輪迴，抵達涅槃。

弘揚尊重大自然法則、節制感官欲樂等等善法的老子，其實是不可小覷的。

據說他死後就是投生為道教最高的神—三清之中的太上老君。

三清在哪裡？據說在兜率天。

根據Luang Por Lersi lingdam 所說，兜率天是哪些人可以上到去的?

1. 具備圓滿功德的菩薩

2. 每位佛陀尚未達到涅槃的父親母親

3. 初果或以上的聖者

Luang Por 說，除了這三類人物，其他人是無權住在兜率天的。

因此對於任何天神,其實是一切眾生,也要尊重啊!

大家不要疏忽大意，以為自己在人前人後做了些什麼沒人知道

有時根本不用以神通去檢查，一靠近那個人，就知道他的修行如何了

例如Ajahn EK 憶述，當讚念長老入定時；周圍整個氣氛都是靜止平靜的；厲害到影響到周圍人們的心。信徒根本不用修些什麼，只要靠近長老，內心非常自然就會很平靜

其實Ajahn Golf 都有說，‘如果我們親近有德的比丘， 我們的內心都會變得平靜’

大家有親近過Ajahn Golf , Luang ta siri ， Luang ta thongin等等的大德嗎？ 都會感到很光明、很慈悲、很平靜的

又譬如說，據說有人遇過帕奧派系的業處導師Sayadaw Kumarabhivamsa，一親近他，立即感受到平靜的氣場。 是剛入定了嗎？當下保持在近行定的狀態中嗎？ 可能是

也據說有人遇過也是帕奧派系的業處導師吉祥尊者。原本心非常混亂，一靠近長老，心立即平靜下來。相信也是尊者內心有定力的現象

不說南傳，說北傳咯。有人拜訪香港圓通寺，一遇到一位名叫衍新的尼師，立即感受到一股值得尊敬、 慈悲、 平靜的氣場。這或許是長久以來淨化內心，或者最近修習慈悲喜捨四梵住的結果

每一分每一秒，心都不斷產生物質，向周圍散播。

如果一個人有平靜和清淨的心，周圍的人都能感受到的

如果一個人有混亂和充滿貪嗔癡的心，周圍的人都能感受到的

不用開口，不用神通；心夠微細便能體會

我們關上門做了些什麼，現在心在想什麼；根本就不是什麼秘密....

不用證什麼果，只需要從現在起不斷淨化內心，不在明暗作惡；就能換掉自己骯髒的氣場了

擁有良好氣場的人也不要疏忽大意；因為一旦心變壞，別人也能立即感受到...

Everyone should not be careless, thinking that what they do in front of others or in private goes unnoticed. Sometimes, there’s no need to use supernatural powers to check; just getting close to a person reveals their level of practice.

For example, Ajahn EK recalled that when Luang Por Jamnian enters into stillness, the entire atmosphere around him becomes still and peaceful, profoundly affecting the minds of those nearby. Devotees don’t need to practice anything specific; simply being near the elder brings natural calmness to their hearts.

Ajahn Golf also mentioned, “If we are close to a virtuous monk, our hearts will become tranquil.” Have you ever been near to Ajahn Golf, Luang Ta Siri, Luang Ta Thongin, or other great monks? You would feel a sense of brightness, compassion and peace.

For instance, it is said that some have encountered Sayadaw Kumarabhivamsa from the Pa-Auk tradition, and upon approaching him, immediately felt a calming energy. Has he just entered into Jhana? Perhaps he maintained a state of access stillness at that moment.

It is also said that some have met the venerable Mangala, another teacher from the Pa-Auk tradition. When feeling very chaotic, just getting close to the elder immediately calmed his mind. This is likely a manifestation of the elder’s inner stillness.

Not to mention the Theravada tradition; let’s talk about the Mahayana tradition. A visitor to the Yuantong Temple in Hong Kong encountered a nun named Yanxin and immediately felt a respectful, compassionate, and peaceful energy. This could be the result of long-term purification of the mind or recent practice of the four abodes of Brahma :loving-kindness, compassion, empathetic joy, and equanimity.

Every moment, the mind continuously generates material substance and spreads it to the surroundings. 

If a person has a calm and pure heart, those nearby can feel it. 

Conversely, if a person has a chaotic mind filled with greed, hatred, and delusion, others can sense that too. 

There’s no need to speak or use supernatural powers; a subtle mind can perceive all these.

What we do behind closed doors, and what our minds think, are not secrets. 

There’s no need to attain enlightenment like stream-entry; we simply need to continually purify our hearts from now on and refrain from doing evil in darkness and light; this can replace our impure energy.

Those with a good energy field should not be careless either; because once the mind turns bad, others can immediately feel it...

天堂有嗎？ 有

極樂世界有嗎？有

假如我們布施、 幫助別人、 持戒、 禪修；讓善行充滿內心，讓溫暖和滿足感充滿內心，我們當下就在天堂

假如我們能夠去除對身心的執著，完全放下一切；心就能體驗到最高的涅槃之樂；當下就在極樂世界。

他們說極樂世界有許多佛菩薩。

所有初果、 二果、 三果聖者都體驗過涅槃；他們都懷有菩薩心腸，因此某程度上他們都是菩薩。

所有佛陀、 獨覺佛和阿羅漢都安住在涅槃之樂當中。

所以當我們能親證所有解脫者都親證過的涅槃，我們就能和眾多聖人‘聚會’，當下就在極樂世界。

當下上天堂、 體驗極樂比較重要。

重要過探究死後有沒有天堂、 極樂世界.....

Is there a heaven? Yes.
Is there a Pure Land? Yes.

If we practice generosity, help others, uphold precepts, and meditate; if we fill our hearts with good deeds, warmth, and a sense of contentment, we are already in heaven.

If we can let go of our attachment to body and mind, and completely release everything; our minds can then experience the highest bliss of nibanna right now; we are then in the Pure Land.

They say the Pure Land is inhabited by many Buddhas and Bodhisattvas.
 

All those who have attained the first, second, or third stages of enlightenment have experienced nibanna; they all possess the compassion of a Bodhisattva, and in this respect, they are all Bodhisattvas.

All Buddhas, paccekabuddha , and Arahants abide in the bliss of nibanna.
Therefore, when we can personally verify the nibanna that all liberated beings have experienced, we can 'gather' with many saints, and at that moment, we are in the Pure Land.

Experiencing heaven and the bliss of the Pure Land in the present moment is more important than exploring whether there is a heaven or Pure Land after death...

中國古代有一句禪機：

‘所謂坐禪非習禪，唯是安樂法門也’

這是禪修的要領。

Ajahn Brahm 常常強調，我們禪修並不是去‘做’ 些什麼， 禪修其實是‘什麼都不做’ （ Do Nothing!)

然後我們要‘ Relax~ to the max~' （放鬆～ 到極點～）

我們坐禪並不是為了習禪，並不是為了交功課，僅僅為了安樂而已

阿羅漢也會禪修修定，但他們只是為了要休息而已。 例如有人請Ajahn Golf 入滅盡定， Ajahn Golf 便說，其實’滅盡定就是那些人為了讓這個五蘊休息，用於休息‘而已

當我們坐禪只是為了休息，放鬆，放下；反而能真正抵達止禪的核心。

例如隆波帕默教導：

’哪一個點，耗能是最少的。

我們記住那一個點——

「哦！如果我們的心沒有掙扎，

輕鬆自在地覺知自己，那耗能比較少」，

能夠記得那一個點。

接下來，當要修習禪定的時候，

一想到（耗能較少的）那一個點，

就進入（禪定）了。

所以 ‘所謂坐禪非習禪，唯是安樂法門也’ 

修行人無論是修什麼法門，都不能夠捨棄內心的平靜和定力

佛陀表示，如果有人終日學習佛法、 聆聽佛法，但放棄了獨處、 修習內心的定力；那他並不是居住於佛法之中的人

如果有人終日詳細地教導他人佛法，但放棄了獨處、 修習內心的定力；那他也不是居住於佛法之中的人

如果有人終日演練重複誦讀所學得的佛法，但放棄了獨處、 修習內心的定力；那他也不是居住於佛法之中的人

如果有人終日思維、伺察所學得的佛法，但放棄了獨處、 修習內心的定力；那他也不是居住於佛法之中的人（AN5.73）

Ajahn Keng 也指出，現在很多人喜歡說‘觀心‘，覺得不用打坐，就只是觀而已。

他們說：’哦！我已經知道了！‘

Ajahn Keng 問：’你知道了些什麼？‘

他們說：’我已經知道了，Ajahn！‘

Ajahn Keng 就說：’你知道了，但仍在做蠢事‘

😂😂

Ajahn Keng 評論說，他以為自己證悟了

觀心的熱潮應該源自於隆波帕默，但其實隆波帕默一樣重視定力的培育，只不過一般人沒有為意，甚至是隨自己喜好而曲解了而已。隆波說：‘【有很多人宣稱：「我不做固定形式練習，我直接在日常生活中培養正念」，當你這麼說的時候，你一直處在迷失的狀態，誤以為自己在培養正念，但根本沒有正念，心力不夠。】

就算是Ajahn Golf ，也一樣強調定力的重要性。他教導，應該先培育內心的定力，到心不再四處遊走，再來思維作觀。

Ajahn 說：【心的禪定非常重要。對於修行者來說，不能放棄禪定，因為這是支持教義的基礎在未來的各個層面。

這就像一座有柱子、橫梁和堅固基礎結構的房屋。一旦基礎堅固，無論建造什麼都不會有問題；它不會倒塌或失敗。如果我們缺乏禪定，即心的寧靜，我們的知識和智慧可能會變得分散，失去焦點，超出適度的範圍。】

如果我們在所謂觀心、修觀，但沒有定力作為支撐；那就不被佛陀認可為居住於佛法之中的人了。

就如Ajahn Keng 所說，有許多人說自己觀心觀心，甚至覺得自己覺悟了，但仍在做蠢事。

No matter what tradition a practitioner follows, they cannot abandon inner peace and stillness.

The Buddha stated that if someone spends all day studying the Dharma and listening to the teachings but neglects solitude and the cultivation of inner stillness, that person does not dwell within the Dharma.

If someone spends all day teaching others the Dharma but abandons solitude and the cultivation of inner stillness, that person also does not dwell within the Dharma.

If someone spends all day reciting the learned Dharma but neglects solitude and the cultivation of inner stillness, that person also does not dwell within the Dharma.

If someone spends all day contemplating and investigating on the learned Dharma but neglects solitude and the cultivation of inner concentration, that person also does not dwell within the Dharma (AN 5.73).

Ajahn Keng also pointed out that many people today like to talk about "observing the mind," believing that they don't need to meditate and can simply observe. 

They say, "Oh! I already know!" 

Ajahn Keng asks, "What do you know?" 

They reply, "I already know, Ajahn!" 

Ajahn Keng then says, "You think you know, but you're still doing foolish things." 

😂😂

Ajahn Keng commented that he thought he had attained enlightenment.

The trend of "observing the mind" likely originated from Luang Por Pramote, but he also emphasized the importance of cultivating stillneess, which many people overlook or even distort according to their preferences. Luang Por said: "Many people claim, 'I don't follow fixed forms of practice; I cultivate mindfulness directly in daily life.' When you say this, you are still in a state of restlessness, mistakenly believing you are cultivating mindfulness, but you are not, as your mental strength is insufficient."

Even Ajahn Golf emphasizes the importance of stillness. He teaches that one should first cultivate inner stillness so that the mind no longer wanders before engaging in contemplation.

Ajahn said: "The stillness of the mind is very important. For practitioners, one cannot abandon stillness , as it is the foundation that supports the teachings at all levels in the future.

This is like a house with pillars, beams, and a solid foundational structure. Once the foundation is strong, there will be no issues regardless of what is built; it will not collapse or fail. Without stillness, that is, the tranquility of the mind, our knowledge and wisdom may become scattered, losing focus and exceeding moderate limits."

If we engage in what is called "observing the mind" or contemplation but lack stillness as support, we are not recognized by the Buddha as dwelling within the Dharma.

As Ajahn Keng said, many people claim to observe the mind, even believing they are enlightened, yet they are still doing foolish things.

《地藏經》說：’父子至親，歧路各別‘

這句話很有意思

雖然我們有很親密的家人和朋友；但始終大家各自都有自己的業力和路要走。

大家現在的相遇，只不過是幾個有緣的旅行者同時抵達一個涼亭那裡停下來休息而已。他們各自有各自的目的地和路途，雖然大家很投緣；但一休息夠，又要說再見，各自起行了。

事實上，每個人都要獨自走上輪迴之路。

善業就如我們的旅費，資助我們上路

如果沒有善業，任誰都幫不到我們....

The "Kṣitigarbha boddhisatva Sūtra" says, "Father and son ; or someone very close;  yet they part ways on different paths."

This statement is quite meaningful.

Although we have close family members and friends, each person ultimately has their own karma and path to follow.

Our current encounters are merely a few travelers who happen to arrive at a pavilion to rest at the same time. They each have their own destinations and journeys; even if they get along well, once they have rested enough, they must say goodbye and continue on their separate ways.

In fact, everyone must walk the path of samsara alone.
Good kamma are like our travel expenses, supporting us on our journey.
Without good kamma , no one can help us...

就如登上山頂有無限條道路

但只要是一直向上的， 那就是正確的道路

同樣地， 修行法門也有無線個

但只要那個方法是讓貪嗔癡不斷削弱的話， 那就是正確的方法

Just as there are countless paths to the mountain summit, as long as they lead upwards, they are the correct paths.

Similarly, there are infinite methods of practice, but as long as the method continually weakens greed, anger, and delusion, it is the correct method.

#殊途同歸

#ManyPathsButOneDestination

#佛法治愈心灵

#healingwithdhamma

“...每個人與每個道場的禪修方式，

就像是前往曼谷的旅程。

有人從北部來，有人從東北來。

有人從中部來，有人從南部來。

有人從東部來，有人從西部來。

因此，每人的旅程快慢各異，

途中遇到的障礙和困難有所不同，

經過的府縣、看到的風景也不盡相同。

然而，當抵達曼谷進入玉佛寺時，

所有人所見即相同，

看到的是同一座皇宮，

看到的是同一尊玉佛。

修習佛法亦是如此。

每個人習性不同，師承各異，

禪修儀軌和方法，性格習慣，

以及用來修養自身的佛法教導，

或許有所差別，這都不是問題。

然而，佛法的最終目標必然是統一的，即：

當抵達終點時，大家見到的是同一個涅槃，

我們達至的寂靜是平等的，並無高低之分。

因此，我們不應該批評，或執著地認為：

這個法門對、那個法門錯，

這位老師對、那位老師錯。

這種修行方式對、那種修行方式錯，

這樣是不對的。

正確與否，應當關照我們的內心：

貪、嗔、癡，欲望與渴愛，究竟減少了多少？

那些曾經存在的我執、我慢、邪見和自我意識，

是否已經從心中消除？

應反省自身、修正自身、批判自身，

這才是正確的修行，合乎正法，

真正地通向涅槃之道。...”

"...The practice of Dhamma varies from person to person and from tradition to tradition. It is like travelling to Bangkok—some come from the North, some from the Northeast, Central, South, East, or West.

As a result, the time it takes to reach the destination differs. The obstacles along the way are not the same. The provinces passed through and the landscapes seen, each are unique.

Yet, once they all arrive in Bangkok and reach the Temple of the Emerald Buddha, they see the same thing—the same Grand Palace, as well as the same Emerald Buddha.

The practice of Dhamma is no different. Each person has a different character and different teachers. Their “Kowat” (ข้อวัตร), methods of practice, and natural tendencies may vary. But this is not a problem.

Nonetheless, the ultimate goal of the Dhamma is surely unified. We see the same Nibbana in the end.  We attain the same state of peacefulness with no difference in superiority or inferiority.

Therefore, we should not criticize or cling to the belief that one path is right while another is wrong, that one teacher is correct while another is mistaken, or that one method of practice is the only way while others are flawed. Such judgments are unnecessary.

We should examine our minds for correctness. Any reduction in greediness, anger, delusion, desire, and craving? Have self-attachment, ego, and illusion been eliminated?

Instead of finding fault in others, we should reflect, correct, and examine ourselves for shortcomings. These are the proper practices according to the Dhamma and the real path to Nibbāna...."

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

Phra Ajahn Surawut (Golf) Khemachitto

Wat Pa Anuttaro, Sri Bunruang District,

Nong Bua Lamphu Province, Thailand. 

《不同佛教宗派的和諧》

我曾經去過一些大乘寺廟，那裡有一些非常好的大乘僧侶，他們所做的和我一樣：他們遵守非常嚴格的戒律，禪修，教導佛法。

我想，這些人和我有什麼區別？他們的袍子顏色不同，但他們的修行都是佛教徒，都是僧侶。我意識到他們是比丘，我也是比丘，我們是兄弟。無論是大乘還是上座部，根本沒有任何區別。

看看這裡的首席尊者，你是在什麼部派（Nikaya）下受戒的？

是暹羅（Siam ）尼迦，還是什麼尼迦？這不重要，我是在泰國的摩訶尼迦受戒的。好吧，那是我的傳承。但這並不讓我和首席尊者分開，我們是兄弟，我們都是佛陀的兒子，這就是我們之所以是兄弟的原因。因此，我看不出任何區別，這些宗派和尼迦，對我來說，作為現代佛教徒，我們應該拋開這些。現在，看看，如果我們無法和諧共處，我們怎麼能教導別人和諧相處？

---阿姜·布拉姆

2011年5月9日，來源:

https://bswa.org/teaching/bhikkhunis/ 

《Harmony between different sects of Buddhism》

I went to sort of Mahayana temples and there are some of those Mahayana monks that are really good monks and they were doing what I was doing: they were keeping a very strong Vinaya, they were practicing meditation, they were teaching the Dhamma. You know, I thought, what’s the difference between them and me? The color of their robes was different, but their practice, they were Buddhists, they were monastics. I realized they were bhikkhus and I was a bhikkhu, we were brothers. And a difference of Mahayana or Theravada made no difference at all.

Look at Chief Venerable here, what Nikaya will you ordained here was it Siam Nikaya, what Nikaya? Doesn’t matter, I was ordained in Maha Nikaya Thailand. Ok, that was my lineage as it was. But that doesn’t make me separate from the Chief, we’re brothers, we’re the same sons of the Buddha, that’s why we are brothers. So I can’t see any difference, all this sects, and Nikayas, I think that is something which as Buddhists in our modern world we should push aside. Now, look, if we can’t live in harmony together, how can we teach other people to live in harmony?

---Ajahn Brahm

9 May 2011 from:

https://bswa.org/teaching/bhikkhunis/

北傳經典《佛遺教經》中說，「制心一處，無事不辦」

制心一處是什麼意思？就是把心放在一個地方那裡，讓心平靜集中起來

無事不辦是什麼意思？就是沒有什麼事是辦不到的。

佛陀在長部DN16 中說 ： ‘戒能資助定，定能資助慧’

當有定力的時候，心遠離削弱智慧的五蓋（貪婪，嗔恚，昏沉睡眠，散亂後悔，疑惑），充滿智慧和洞察力（AN5.51）。 原本卡住的難題，都可以一次過解決，迎刃而解。我們卡住的考題，家庭問題，工作問題，前途問題，全都可以解決

當有定力的時候，具備種種超能力也是可能的，飛都可以（笑）[AN5.23]

因此如果想‘無事不辦’，那就頻繁訓練讓心平靜集中起來吧！

有些人會形容阿羅漢為‘焦芽敗種’

為什麼？因為覺得發願要成阿羅漢的人沒有發至上願要成佛，當成了阿羅漢後，就像敗壞的種子，燒焦了的芽般不再生長。

也說阿羅漢是自了漢，即只是顧著幫自己，沒有想過其他人

有些貶義的意涵在。但這樣說只是因為不了解而已。

也是因為我慢的緣故：‘我發願成佛，我比你們都好’

如果要作比喻，佛陀就好像一顆百年大榕樹，為數之不盡的動物，昆蟲，和人類提供棲息處，遮蔭擋雨，帶來快樂。

而阿羅漢就像不同的植物，有些也是大樹，只不過沒有那顆百年大榕樹那麼大，但已經能為許多動物，昆蟲，和人類提供棲息處，遮蔭擋雨，帶來快樂了

有些是小樹，也能庇蔭一些生類

在佛陀時代，佛陀自己覺悟四聖諦，撲滅一切煩惱。

他也教導讓人類和天神覺悟，撲滅一切煩惱。

當那些受益者完全覺悟後，他們就叫做弟子阿羅漢。

其實弟子阿羅漢和佛陀的心一樣清淨，一樣是抵達了涅槃，死後不再出生，已經解脫一切苦了。

只不過佛陀的能力和智慧比弟子阿羅漢還要高。

有另一個比喻。就是一個人遇到了一個很大很讓人喜歡的大池塘。他的心很慈悲，也很有能力，有許多交通工具和隨從。也想帶數之不盡的人去到那個池塘。於是去到十萬公里外，為沿途數之不盡的人指路，也帶許多人一起抵達那個池塘，嚐到清涼甜美的池水。

那些數之不盡的人成功抵達池塘後，也想把這個池塘推介給其他人。但他們只有私家車，能力有限，人力物力不多，配套也不多。於是他們也能為沿途的一些人指路，只不過少一點而已。

那個很慈悲很有能力的人就是佛陀，其他抵達那個池塘的人就是弟子阿羅漢。他們都嚐到一樣的涅槃味，他們的心都是一樣，沒有分別的。

他們已經去除一切自私，因此值得天神和人類的尊敬。

不論是佛陀還是阿羅漢，他們都一樣高尚

完全無私的人怎會是自了漢？

阿羅漢絕對不是一些人所想像的焦芽敗種哦。

例如MN141所記載，佛陀常常叫比丘們親近舍利佛尊者和目犍連尊者。

因為舍利佛尊者就如親母，善於讓人證到初果，然後叫他們自己修行下去。

而目犍連尊者就如養母一樣，善於讓那些人證到阿羅漢

佛陀時代是有數之不盡的人類和天神都因為他們和其他阿羅漢的教導而抵達涅槃的！

現代也是，阿姜曼和Luang ta maha bua ，都是公認的阿羅漢。

他們教出了多少的聖者和阿羅漢？啟發了多少位信徒？

有些還在生的大師父，也是不辭勞苦地去弘法的。自己嚐到了最高的快樂，也希望還在苦海中沉淪的人也能上岸。

有些很憐憫世人，誰要他幫忙，他都慈悲地想幫助他們。有時連自己休息的時間都不夠

誰要做功德，他都成全他們。

好像舍利佛尊者那樣，當他托鉢時，在每戶居士家門口他先站著入滅盡定，出定後才接受食物。正是為了使施主能獲得崇高與殊勝的利益，所以他才如此做！

佛陀就如無償的火車司機那樣，可以載到數之不盡的人去到目的地

阿羅漢就如無償的大巴司機那樣，也可以載到許多人到達目的地

難度我們只是欣賞和感恩火車司機，但反過來鄙視大巴司機嗎？

他們都沒有收錢，用自己的時間和精力去把快樂帶給我們

"The Direction for Overcoming Defilements"

Regarding defilements, different masters have different strategies for dealing with them. For example, Luang Por Pramote teaches that when afflictions arise, we should not interfere; we simply need to know and allow ourselves to be observers rather than be stage directors trying to control everything.

When we truly observe our emotions with a peacefully in place and neutral mind, without catering to them, those emotions will gradually wither away. It's like a tiger that, although fierce, will eventually die if we stop feeding it for a day, two days, three days...

Moreover, by observing the arising and ceasing of various emotions with a peaceully in place and neutral mind, we see their impermanence, suffering, and non-self; ultimately, wisdom becomes sharper, leading to a weariness of these emotions and the arising of the path and fruit. This is the ideal scenario.

In reality, many people simply observe the body and mind as they are, but after many years, their habitual defilements remain strong; they are still irritable, harboring heavy anger, extreme arrogance, and a depressed heart... This indicates that their practice is not very effective, and their wisdom is insufficient--their practice is far from satisfactory

The more wisdom one has in the Dharma, the more one should be able to let go; defilements should become thinner. If, after many years of practice, defilements persist, it might be time to examine whether one's current practice is truly effective. Some people find this approach works for them, but for others, it may not be as effective. This is because the former does not indulge in their defilements, while the latter does.

If it were Ajahn Golf, he  teaches: "The secret of (meditation) is that when any defilement arises in the present moment, you should purify it. Practice means you must be aware of the present. Whatever defilement arises in the present, you should address it. We should sit in stillness and be aware of our breathing. When an defilement arises, we must remove it.

For example, while being aware of your breath, focus on the breath, but suddenly, anger arises due to something. You then need to clear away that anger in the moment and continue to be aware of your breath. This is practicing in the present."

A disciple then asked: "If anger arises, but I only become aware of the anger, it may still persist."

Ajahn Golf replied: "If the anger is mild, we can still escape it through awareness of the breath. But if the anger is strong, we must remove it. To remove it, we need to see its faults. Only then can we eliminate it.

For instance, does our heart feel joy when we are angry? If not, why do we still get angry? We need to use this method to eliminate it. We must see the faults in our anger in order to let it go.

When we are angry, we are not happy all day, yet the person who makes us angry may be unaware. Thus, it is crucial to see the faults of anger.

As long as we see the drawbacks, we will let go and not cling tightly."

Luang Por Pramote quoted Ajahn Mun's teaching: "If you can observe the mind, then observe the mind. If you can't observe the mind, then observe the body. If you can't do either, then practice serenity meditation."

When concentration is sufficient, we can easily see the arising of defilements, and right mindfulness will quickly capture them, causing the defilement to cease.

Unfortunately, most people lack sufficient concentration. Luang Por Pramote often says: "Many people claim: 'I don't do fixed-form practice; I cultivate mindfulness directly in daily life.' When you say this, you are continuously in a state of confusion, mistakenly believing you are cultivating mindfulness, but there is no real mindfulness; the strength of the mind is insufficient."

Fixed-form training is essential for cultivating mindfulness and stillness. Therefore, stillness is very important; whenever you have time, practice to stabilize the mind, making it easier to observe the movements and changes of the body and mind. It is not just about 15 or 30 minutes of fixed-form training each day. When the mind is tired or scattered, or there is nothing to do, you should practice stillness meditation. As Ajahn Brahm says about the essentials of stillness meditation practice: "Relax~ to the Max~." Then stillness will gradually arise.

The goal of practicing the Dharma is to eliminate defilements. Being able to see and understand things as they truly are, as Luang Por Pramote teaches, is a good thing because it can reduce defilements and give rise to wisdom.

But as mentioned above, Ajahn Golf also teaches that we can allow defilements to wither away by not feeding them and by not giving them attention. We can also let go of defilements by contemplating their faults.

Ajahn Golf's method is to first practice stillness meditation, and then when the mind is calm and concentrated, reflect on the impermanence, suffering, and non-self of the world and the body and mind to reduce defilements.

Some people, after learning here, go elsewhere to argue, claiming that this teacher is wrong because one cannot use thoughts in practice—yet others do achieve a reduction and the uproot of defilements through stillness followed by contemplation.

Then they say that teacher is wrong because practice should not counteract defilements—if this were the case, the Buddha would not have taught the monks in MN20 to use the following strategies to improve the mind:

1.When the mind arises with thoughts of greed, anger, or ignorance due to contact with a certain object, one should cultivate the opposite, wholesome thoughts.

the commentary explains : For example, when thoughts of greed arise, one should turn the mind toward contemplating impurity. When angry, one should cultivate loving-kindness. When ignorance arises, one should consult their teacher to dispel doubts.

Look! The Buddha's method for dealing with defilements starts with cultivating opposite and wholesome intentions and thoughts! The Buddha said that at this point, the mind may settle down.

2.If unwholesome thoughts persist, one can examine their faults: they are unwholesome, have negative consequences, and will lead to suffering. At this point, one may be able to eliminate those thoughts, allowing the mind to settle.

3.If unwholesome thoughts continue to arise, one should not dwell on or give attention to those thoughts (but return to their own meditation method). It's like closing your eyes or looking at something else. At this point, one may be able to eliminate those thoughts, allowing the mind to settle.

4.If unwholesome thoughts still arise, one should resolve to stop those thoughts. At this point, one may be able to eliminate those thoughts, allowing the mind to settle.

5.If unwholesome thoughts still arise, one should tighten their teeth and press their tongue to the roof of their mouth, using the mind to suppress, press, and destroy that thought. At this point, one may be able to eliminate those thoughts, allowing the mind to settle.

What do you think? Is there some shock? The Buddha's first, second, and fifth points all directly address how to counteract defilements!

In fact, all meditation practices and teachings are solely for the purpose of reducing defilements and letting go of attachments.

Therefore, there is actually nothing wrong with different teachers. Nibanna is the state of extinguishing all defilements and letting go of all attachments.

Christians and Catholics, when they receive honor, will say: "May glory be to God."

When they realize their pride, they think: "We are merely God's servants; God is our shepherd; we are nothing."

Sometimes, non-Buddhists even practice better than Buddhists;  because they reduce their own defilements and unwholesome states with their methods...

《對治煩惱的方向》

對於煩惱，不同大師父有不同的對治策略。

例如隆波帕默教導，當煩惱生起的時候，不用干擾，就只是知道，讓自己只是觀者，而不是舞台總監去調控一切。

當我們真的以安住且中立的心去觀照情緒，不去迎合它。那個情緒就會逐漸枯萎萎縮。就好像老虎雖然很兇猛，但只要我們不餵老虎食物。一天，兩天，三天……他最後也會死掉。

而且我們以安住且中立的心去看到種種情緒的生滅，無常，苦，無我；最終智慧會越來越銳利，會厭倦這些情緒，生起道果的。這是理想的版本。

事實上，有許多人只是如實觀，但過了許多年，煩惱習氣依舊這麼強，依然脾氣暴躁，嗔心仍然很重，極之傲慢，心一樣抑鬱……那表示修行並不是很有效，智慧還不夠。

當法上的智慧越多，理應越能放下，煩惱應該越薄。

如果修了那麼多年，煩惱依舊的時候，就可能要檢視一下自己目前的修行是否真的有效了。有些人走這一套ok ,但另外一些人不是那麼有效。那是因為前者沒有縱容煩惱，後者有。

如果是Ajahn Golf ，他就教導：【(禪修的）秘訣就是，有什麼煩惱在當下生起，你就把它清淨。修行就是一定要知道當下。當下有什麼煩惱，就去處理它。我們當下要靜坐，要覺知呼吸。等一下有煩惱生起，就要去清除他。

就比如說，你在覺知呼吸時要專注覺知呼吸，但突然有嗔心生起，某件事情讓它生起。 然後就把當下這個嗔心清除掉。接著繼續覺知呼吸。就是修行在當下。】

信徒再問：假如有嗔心生起，但只是去覺知嗔心，他可能還是在。

Ajahn golf回答 :【 假如嗔心是很輕的，我們還是可以透過覺知呼吸來逃避它。但假如這個嗔心很強，就要去去除它。要去除它就要看到它的缺點。這樣才能夠去除它。

比如說，我們生起時心快樂嗎？假如是不快樂的話為什麼我們還去生氣呢？就是要用這種方法去去除它。哪些東西我們看到缺點，才會放下

我們生氣的話一整天都不快樂，然後讓我們生氣的人又不知道。所以最重要的是要看到嗔心的缺點

只要看到壞處，就會放下，不會緊抓不放。’】

隆波帕默引述阿姜曼教導：

【如果能夠觀心，就觀心

如果不能觀心，就去觀身

如果兩者都不能觀，就去修習止禪】

當定力夠的時候，我們很容易就看到煩惱生起，然後正念很快就捕捉到它，煩惱就會滅去。

但可惜大部份人的定力都不夠。隆波帕默就常常說：

【有很多人宣稱：

「我不做固定形式練習，

我直接在日常生活中培養正念」，

當你這麼說的時候，

你一直處在迷失的狀態，

誤以為自己在培養正念，

但根本沒有正念，心力不夠。】

固定形式的訓練，就是培育正念和定力。因此定力是很重要的，平日一有時間就要修習，讓心平穩，易於看見身心的運動變化。不只是每天15分鐘30分鐘的固定形式訓練。 心一累心一散亂，或者沒什麼事，就要修習止禪。像Ajahn Brahm 所說的修定要領：【放鬆～ 到極點～】 然後定力就慢慢生起了

佛法的修行目標就是要去除煩惱。

能夠如隆波帕默所教導去如實知見，如實觀是好事。因為能夠削減煩惱，生起智慧。

但上面也可以見到，Ajahn Golf 亦都教導，可以透過不餵養、不作意煩惱去讓它萎縮。

也可以透過思維煩惱的缺點，來放下這個煩惱。

Ajahn Golf 的禪法，就是教導我們先修習止禪，然後當心平靜集中的時候，就思維世間，身心的無常，苦，無我；去削減煩惱。

有些人在這裡學完之後就到別處去爭論，說這個法師錯，因為修行不能用到思維----但別人修定後思維，卻真的起到削減根斷煩惱的效果哦。

然後說那個法師錯，因為修行不能去對治---如果是這樣，佛陀就不會在MN20 中教導比丘們，對於要提升心靈，應該用到以下策略：

1. 當因為接觸到某個目標時，心生起貪嗔癡的思維。那就應該作意相反的、善的相。義註解釋，例如生起貪欲的思維時，應該心投向不淨觀。當生氣時，就應修慈心。當生起癡心時，就去問自己的老師，去除疑惑。 大家看！佛陀教導的應對煩惱的方法，第一步都是去作意相反、善的目標！ 佛陀說，這時心就可能可以定下來

2. 假如不善的思維仍然持續，就可以審視這些思維的過患：他們是不善、有罪過的、會帶來惡報。這時或許可以去除那些尋，心或許能夠定下來。

3. 假如仍然生起不善的思想時，應該不去想念、作意那些思想，（返回自己的業處那裡）。就如閉起眼/看其他東西。這時或許可以去除那些思想，心或許能夠定下來。

4.  假如仍然生起不善的思想時，應該決意讓這些思維停下來。這時或許可以去除那些思想，心或許能夠定下來。

5. 假如仍然生起不善的思想時，便應該緊扣牙齒、舌抵上顎後，以心抑止、壓迫、破壞那個心。這時或許可以去除那些思想，心或許能夠定下來。

怎麼樣？是否有些衝擊？佛陀教導的第一點，第二點，第五點，都是直接去對治煩惱！

事實上，所有的禪法，所有的教導都僅僅為了削減煩惱，放下執著。

所以其實都沒有錯。

涅槃就是滅掉一切煩惱，放下一切執著的境界。

基督徒，天主教徒，當他們得到名譽時，他們會說：願榮譽歸於上帝。

當他們意識到自己驕傲的時候，他們心裡會想：‘我們只是上帝的僕人，上帝是我們的主宰，我們什麼都不是。’

有時，外道也修得比佛教徒好，因為他們以他們的辦法削減了自己的煩惱和不善法……

在北傳佛教裡面有一個概念，就是‘三輪體空’

布施者是空的

布施物是空的

受施者是空的

這樣的布施是具有很大功德的布施。

因為這樣的心是很崇高的心。

布施者長時間訓練觀禪，知道五蘊身心沒有一個‘我’在，他自己是‘空’的，他的自私被壓制

他對布施物也沒有任何執著執取，因為知道布施物也不是‘我的’，只是條件組合的大自然元素。布施物也是‘空’的

受施者也沒有一個本體，沒有一個‘自我’存在，他也是‘空’的

這麼高尚的心，是充滿慈悲與喜悅的，是相信因果的，布施物不可能不被如法而得到的，假如加上受試者是位空掉自我，真正具備’空‘心的 阿羅漢，獨覺佛，佛陀，或代表著佛教的僧團。對於還未成為阿羅漢的有學來說，這具有至高的功德。因為符合佛陀在MN142中所說的種種條件。

這樣的業一旦造下，而且在臨終時成熟，將會帶來極好的投生，在天界人間會享有很大的幸福與殊榮，而且具備證得禪那和道果的條件，因為屬於具備三因的布施，尤其是這個’無我‘的智慧。

但最高的布施是什麼？

就是一個具備真正永久空心的離貪者（阿羅漢/獨覺佛/佛陀），以清淨喜悅的心，知道因果的心，布施給一個具備真正永久空心的離貪者。

佛陀在《布施分別經》中說，那是物質布施中最上的布施。

布施者是真正的空

布施物是真正的空

受試者是真正的空

沒有人給任何東西給任何人

沒有執著

充滿喜悅

這是最高的布施

《色不異空，空不異色》

據說菩薩行很深的智慧波羅蜜時，照見五蘊皆空，度一切苦厄。

菩薩看見身體物質，感受，認知，意志和選擇，感官的覺知；都是無常，苦，無我的；因此沒有一個實體，是空的。

菩薩智慧和慈悲並行，因此以空性的智慧為前提救度一切受苦眾生，行善而不執著。

物質是空的，因為它是無常，苦，無我的。

任何條件組合的事物，都有空的特性。因此空的特性也包含物質

不論是感受，認知，意志和選擇，感官的覺知；都是如此。

當修行人智慧圓滿，就會抵達涅槃。Ajahn Suchart 說，當知元素變得清淨純潔，這時知元素就稱為涅槃，是涅槃元素。

根據隆波帕默的教導，當證悟初果時，這個漏煩惱的殼會破裂，這個知元素會顯現，但一瞬間後又會被漏煩惱掩蓋。每次道果生起時都會遇到這個狀況。

這個心變成了無邊無際的心，不再是「顆」與「粒」，無處可安，無來無去，滲透在萬物中，瀰漫於宇宙，無處不在，無須來亦無須去

因此抵達空性的心‘ 不生不滅  不垢不淨  不增不減’

因為心不執著任何東西，所以心中既無色。也無受想行識。

無眼耳鼻舌身意、無色聲香味觸法。

無眼界。乃至無意識界。

無無明，亦無無明盡，乃至無老死，亦無老死盡。

無苦集滅道、無智亦無得

因為沒有得到什麼東西，所以沒有任何私心

因為具足智慧波羅蜜，所以心沒有掛礙，也沒有恐怖，遠離了對條件組合事物的常，樂，我，淨的顛倒夢想，抵達涅槃

據說Luang por lersi lingdam 說， 觀音菩薩已經放棄了成佛的願望，已經證得阿羅漢果，證得涅槃了。

不知道是否真的呢？如果大家見到觀音菩薩，可以問問他，然後回來告訴我們（笑）

"Form is Not Different from Emptiness, Emptiness is Not Different from Form"

It is said that when the Bodhisattva practices the deep wisdom parami, they see that the five aggregates are empty and can transcend all suffering and difficulties. The Bodhisattva perceives that the physical body, feelings, perceptions, volitional formations, and consciousness are all impermanent, suffering, and non-self; thus, there is no substantial entity, only emptiness.

The Bodhisattva's wisdom and compassion go hand in hand, using the wisdom of emptiness as a foundation to liberate all suffering beings, performing good deeds without attachment.

Matter is empty because it is impermanent, suffering, and non-self. Anything arising from a combination of conditions has the quality of emptiness. Therefore, this quality of emptiness also includes matter. This is true for feelings, perceptions, volitional formations, and consciousness as well.

When a practitioner’s wisdom is complete, they will reach Nirvana. Ajahn Suchart says that when the knowing element becomes pure and clear, this knowing element is called Nirvana, the element of Nirvana.

According to Luang Por Pramote's teachings, when one realizes stream-entry, the shell of defilements will break, and the knowing element will manifest, but a moment later it will be covered again by defilements. This situation occurs each time the path and fruit arise. This mind transforms into a boundless mind, no longer a “particle” or “grain,” without place to settle, without coming or going, permeating all things, diffusing throughout the universe, everywhere, needing neither to come nor to go.

Thus, the mind that reaches emptiness is ‘unborn, undying, untainted, unclean, neither increasing nor decreasing.’

Because the mind does not cling to anything, it is devoid of form, feelings, perceptions, volitional formations, and consciousness. There are no eyes, ears, nose, tongue, body, or mind;

no sights, sounds, smells, tastes, touches, or phenomena.

There is no eye realm, even to the extent of no consciousness realm.

There is no ignorance, nor the cessation of ignorance; even no aging and death, nor the cessation of aging and death.

There is no suffering, origination of suffering, cessation, or path; no wisdom and no attainment.

Because nothing is gained, there is no selfishness. With the fulfillment of the wisdom parami, the mind is free from hindrances and fear, having distanced itself from the deluded dreams of permanence, pleasure, self, and purity regarding conditioned phenomena, reaching Nirvana.

It is said that Luang Por Lersi Lingdam stated that Avalokiteshvara Bodhisattva has given up the wish to become a Buddha and has attained the fruit of an Arahant, achieving Nirvana.

I wonder if this is true? If anyone sees Avalokiteshvara Bodhisattva, you can ask him and then come back to tell us (laughs).

六祖惠能大師來到廣州法性寺時，因風吹幡動，見著兩位僧人在一旁爭論

有一位說是風動

有一位說是幡動

惠能大師於是走上前說：「不是風動，不是幡動，仁者心動！」

現象只是呈現它們的本來面目

但對於同一樣東西，不同的人因為不同的經歷，習性，業力；而有不同的看法

兩個人就有兩個看法

十個人就有十個看法

一百個人就有一百個看法

然後就會吵架。

吵架是因為太認真，把‘自我‘ 牽涉進去，迷了進去。

這個’自我‘ 就是我慢--這個不對，那個不對，我的才對。只有我對，其他都錯。只有這樣好，那樣不好。 我比你們都好

心掙扎不安，想得到尊重重視，想別人順著我們的意思；這個就是仁者心動