弟子：是否可能將某人從禪那中喚出，無論是初禪、二禪、三禪還是第四禪？
阿姜布拉姆：如何將一個人從禪那中喚出？好吧，讓我們來點真實的例子。
去年雨安居開始的時候——如果你們有人還記得——我們實際上給了一些香港弟子機會，讓他們和印尼弟子一起，在雨安居開始時來這裡做一個短期的密集禪修營。我們給了他們這個機會，而在他們精進修行結束時——那其實是雨安居開幕典禮的開始——其中一人，你知道的，當我們在菩提雅納寺舉行典禮時，有一個人沒有出現。是一位女士，她幾乎整晚都坐在佛塔那裡。當他們對她說：「過來吧，我們現在得去吃早餐然後參加典禮了。」她一動也不動。
我告訴過他們如何判斷一個人是死了還是在禪修：就是觸碰身體。如果身體還是溫暖的，那他們就還在禪修中。她身體還是溫暖的。所以他們知道她沒有死。他們沒有叫救護車。他們只是來問我：「我們得去機場搭飛機了。如果她還一直坐在那裡應怎麼辦？我們要怎麼帶她通過海關呢？」所以答案是，你過去和她說話，但不要大喊。想像一下那是什麼感覺。你處在一個非常微細的心靈狀態，而有人對你大吼。他們根本受不了那個。那太粗魯了。
如果禪定不是那麼深，你如何將一個人從中喚出？也許如果是初禪，你可以用盡可能多的善意和溫柔與他們說話。我就是這樣告訴他們的。走到她面前，用盡你可能的所有善意，告訴她阿姜布拉姆請你來菩提雅納寺。他們照做了。大約半小時後，你知道的，她走進了菩提雅納寺的法堂——你知道從這裡走到寺院大約要15分鐘——我只是問她：「你餓嗎？」因為她錯過了早餐。她說：「不，我很好。」然後她就靠著牆，閉上眼睛，繼續禪修了一會兒，不過這次是在菩提雅納寺的大殿裡。
這就是你將一個人從禪那中喚出的方法。你和他們說話，但絕不要強硬。絕不要大吼。要非常、非常和善、平靜地去做，並且給他們一個充分的理由。這樣明白了嗎？但有時候，你進入的禪定是如此之深，以至於即使溫和的言語也無法將你喚出。有一段時間，什麼都無法讓你出來。它必須自己走完它的過程。
我可以講這些故事嗎？真的，這些就是當人們問起「如何應付總是打擾你的丈夫？」或「我該如何對待行為不端的孩子？」時，我喜歡講的故事....總之，這是其中一個故事——還有很多這類美好的故事。其中一位比丘，他是越南籍比丘。你們在雪梨不認識他。這個故事你們聽過很多次了，但它總是啟發我。在精進修行開始時，你知道的，他們應該先禪修半小時，然後聽第一場開示，就像我們在這個寺院進行的九日精進修行一樣。他坐下來進行半小時的禪修，但他整整8天都沒有出來。我總是在經典裡看到，最長是7天。但當它說7天時，意思是大約7天。所以他禪修了8天。沒喝任何東西，沒上廁所，沒吃任何東西，而且完全沒動。就在那裡坐了八天。當然，他們，你知道的，沒有做任何事。他們非常尊重他。所以第一晚大約9點、10點，他們去睡了。早上起來，他沒動過。於是他們做自己的禪修，或者我想他們也念誦了一下。但你知道，他就一直坐在那裡，就像一尊佛像。就這樣過了8天，然後他才從禪修中出來。而他做的第一件事就是道歉。他說：「對不起，你知道，我搞錯了。禪修太深了。我完全失去了時間概念。完全覺知，沉浸在極樂中。時間失去了意義。」
而他道歉，是因為你真正應該做的——如果你們任何人曾經有過如此美妙的禪修體驗——在進入禪修前要做的是：設定時間。告訴自己：「聽著，我必須出來，你知道，請你務必在星期六之前出來——我們什麼時候必須離開和打包？星期六午餐時間。」所以，如果你真的要進入深層禪定，請務必告訴自己這一點，這樣你才能開車回家，而不是給可憐的禪修營負責人帶來很多麻煩。這方法是有效的。
如果你想試試看，這是我的第一位禪修老師教我的，效果非常驚人。如果你今晚要睡覺，告訴自己你想幾點起床，比如說你想在早上5點起床。禪營時間表上實際寫的是幾點？4點30分....所以，你告訴自己，你真的計劃明天早上4點30分起床嗎？告訴自己：「我會在4點25分醒來。我會在4點25分醒來。」我通常會對自己這樣說三次。而且我會慢慢地、清晰地說，用你習慣的語言，並且全神貫注，盡可能正念地對待你說的每一個字。然後你把鬧鐘設在4點30分，但你說你要在4點25分起床。當你把鬧鐘設在4點30分，這會給你一種安全感，你什麼都不用擔心。如果方法沒用，鬧鐘會叫醒你。而當我這樣做時，每次我總會在4點25分，或我設定的任何時間，在4點25分前後一兩分鐘內醒來，這有點令人著迷。你的心，即使在睡眠中，也有自己的小計時器。於是你明白，禪修時也該這麼做。你說你知道我想禪修兩小時左右，然後你坐下。你對自己說，我必須在某個時間醒來——明天4點30分，或4點15分，或任何時間。然後你發現你醒來了，卻完全不知道幾點了。於是你看看某處的時鐘，你會很驚訝。時間就在你設定的時間前後一兩分鐘。所以這也是理解禪修如何運作的一個絕妙方法：設定時間。但實際上，當他們深陷其中時，如果他們處於深層禪定中，你知道的，超過初禪或極深的初禪，那麼就不可能將他們喚出來了。
2025年4月（3月19日）| 9日精進修行 | 阿姜布拉姆
https://www.youtube.com/watch?v=qtBZV_UPrjs&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=3
Devotee: Is it possible to get someone out of a jhana, first, second, third, fourth?
Ajahn Brahm: How you get a person out of jhana? Okay, let's make it sort of real.
There was, at the beginning of the Rains Retreat last year—if any of you remember this—we actually gave some opportunity for some Hong Kong disciples to come here and do a sort of a quick retreat at the beginning of the Rains together with some Indonesians as well. We gave them an opportunity, and at the end of their retreat—and it's actually the beginning of the Rains Retreat ceremony— one of them, you know, when we had a ceremony over in Bodhinyana Monastery, one hadn't turned up. This one lady, she had been sitting on the stupa most of the night. And when they asked her, "Come over. We've got to go for breakfast now and go to the ceremony," she didn't move.
Unfortunately, I've told them that you can tell if a person's dead or they're just meditating: just touch the body. If it's still warm, they're still meditating. She was still warm. So they knew she hadn't died. They didn't call an ambulance. They just came and asked me, "Look, we got to go to airport and get on the aircraft. You know what's going to happen if she's still sitting there?" And she doesn't respond. How are we going to get her through the customs? And so the answer is you go and talk to her, but you don't shout. Imagine what it's like. You were in such a subtle state of mind and you shout at a person. They just can't stand that. It's too harsh.
How you get a person out of a deep meditation if it's not that deep? Maybe first jhana, you talk to them with as much kindness and gentleness as you possibly can. And I told them to do that. Go up to her and tell her that Ajahn Brahm asks you to please come to Bodhinyana Monastery with as much kindness as you possibly can. And that's what they did. And it was about half an hour later, you know, she came walking into the Dhamma hall at Bodhinyana Monastery—and you know it's about 15 minutes walk from here to the monastery—and I just asked her, you know, are you hungry? Because she missed her breakfast. And no, I'm fine. And she just leaned against the wall, closed her eyes, and carried on meditating a bit more, but this time over in Bodhinyana Monastery Hall.
That's how you get a person out of a jhana. You talk to them, but never with firmness. Never shout. Do it really, really kindly and calmly and give them a good reason for that. That make sense? But sometimes you get in such deep meditation that even kind words can't get you out. Nothing can get you out for a while. It just has to run its course.
Can I tell these stories? Really, these are the stories which I like to tell when people say about how do you deal with a husband who always just disturbs you? What should I do with my kids who are misbehaving? That's kind of not inspiring. Anyway, this is one of them—there's plenty of these lovely stories. One of these monks, he was a Vietnamese monk. You don't know him in Sydney. You've heard this story many times, but it always inspires me. At the start of the retreat, you know, they're supposed to do a little meditation for half an hour and then the first talk, like a nine-day retreat like we do here in this monastery, you know, he sat down for the half an hour meditation, but he never came out for 8 days. I always saw in the sutras that 7 days was the max. But when it says 7 days, it means roughly 7 days. So he was meditating for 8 days. Never had anything to drink, never went to toilet, never had anything to eat, and didn't move at all. Just sat there for eight days. And of course they, you know, didn't do anything. They respected him so much. And so about 9:00, 10:00 the first night, they went to bed. They got up in the morning. He hadn't moved. And so they did their meditation or I think they did some chanting too. But you know, just sitting there all the time just like a Buddha statue. And after 8 days of that, then he came out of meditation. And the first thing he did was to apologize. Said, "I'm sorry. You know, I made a mistake. The meditation was so deep. I just, you know, just lost all idea of what time is. Perfectly aware, blissing out. The time had no meaning."
And he apologized because what you're really supposed to do—if any of you ever get nice meditations like that—what to do before you enter: you set the time. Tell yourself, "Look, I've got to come out, you know, please, you have to come out here before Saturday when—when is the time we have to to leave and pack up? Saturday lunchtime.." So, please tell yourself that if you're really getting into the meditation, so you get in your car and go home instead of causing a lot of trouble, you know, for a poor retreat manager. And it works.
If you want to try that, this was my first meditation teacher taught me this and it was amazing. It worked so well. If you're going to sleep tonight, don't—what time you want to go to bed, tell yourself, say you want to get up by 5:00 in the morning. What does it actually say in the retreat schedule? 4:30 with Gusto. With Gusto, forget about Gusto. So, you tell yourself, are you really plan to get up by 4:30 tomorrow morning? Tell yourself, "I will wake up at 4:25. I will wake up at 4:25." I usually do this to myself three times. And I do it slowly, clearly in your preferred language, and you pay full attention, as much mindfulness as you can to everything you're saying. And you set your alarm clock for 4:30, but you say you're going to get up at 4:25. And when you set your alarm clock to 4:30, that gives you a sense of you don't have to worry about anything. If it doesn't work, the alarm will wake you up. And then when I did this, every time I would wake up at 4:25 or whatever time I set within one or two minutes either side of 4:25, it was kind of fascinating. Your mind, even when it's asleep, had its own little timer. And so you realize that's what you do with meditation as well. You say that you know I want to meditate for like two hours or something and you sit down. You say to yourself, I've got to wake up at whatever time is--- 4:30 tomorrow, 4:15 or whatever time it is. And you find you wake up and then you haven't got a clue what time it is. So you look at the clock somewhere and you'll be amazed. It's one or two minutes either side of the time. So it's a wonderful way of understanding how meditation works as well: set the time. But when actually they're in it, if they're in a deep meditation, you know, past the first jhana or a deep first jhana, then it's impossible to get them out.
2025 April (3/19) | 9 day Retreat | Ajahn Brahm
Devotee: I have a short attention span, and extreme forgetfulness affects my life and job. I'm afraid that letting thoughts go in meditation is trying to forget even more quickly. No object stays in my mind for long—even less when I let go. Maybe this isn't the right practice for me. What do you think?
Ajahn Brahm： Don’t think, and then your mind becomes far more clear. I do recall when I was even a student—I didn't know what it was, but I did have strong mindfulness. I could focus on what the teacher said, and I thought everyone could do this. And I do remember just a general knowledge quiz in primary school. Someone was asking the questions—I think it was something like, “What is the name for a male duck?”—and I said “drake.” Yeah, and I was the only one among all the kids in the school who knew the answer—not only knew the answer, I remembered the time when the teacher told us that. I can remember that, and that kind of scared me—what’s going on there? It’s because when the teacher was talking, I paid attention.
Memory does not need force; it needs quietness and attentiveness.
禪修者：我的注意力持續時間很短，極度的健忘影響了我的生活與工作。我擔心在禪修中放掉念頭，是否會讓我忘得更快。沒有任何事物能在我心中停留太久——當我放鬆時，甚至更短。也許這不適合我修行。您怎麼看？
阿姜布拉姆：不要思考，然後你的心會變得清晰得多。我記得自己還是學生時——當時並不明白那是什麼，但我確實有很強的正念。我能專注聽老師講課，還以為每個人都能做到。我記得在小學時有一次常識問答，有人提問——大概是像「公鴨叫什麼名字？」這樣的問題——我回答：「drake」。是的，全校只有我一個人知道答案——不僅知道答案，我還記得老師何時告訴過我們這件事。那記憶讓我當時有點害怕——這是怎麼回事？那是因為老師講課時，我全心投入在聽。
記憶不需要用力，它需要寧靜與專注。
2024 November (15/19) | 9 day Retreat | Ajahn Brahm
https://www.youtube.com/watch?v=Nr3HVJVzDv8&list=PLf9HOK_Rf1M7Vk1fcy0AhvSTg3Y1Ai67E&index=15
當我們遇見人生難關時，最應該做的不是立即尋求別人的協助和意見，而是立即讓心平靜下來、讓心遠離貪嗔癡。
我們之所以會慌亂，因為內心散亂、沒有禪定、被貪嗔癡所佔據
佛陀說，此時我們將不會知道自己的利益、或他人的利益、或兩者的利益（AN1.45）
如果我們慌亂地四處去尋求別人的幫助或意見，很可能會找錯人，或者會受騙、被人利用
然而，當我們能夠修習禪定，讓心平靜下來時，此時智慧就會生起。
我們常常會低估自己；誰不知，每個人都有無限的可能性。
當內心有定力時，我們的潛能就會被勾起、智慧會被彰顯。
佛陀說，當心清淨時，我們將會知道自己的利益、或他人的利益、或兩者的利益(AN1.46)
很多事情就會迎刃而解，不用靠別人也可以
When we encounter difficulties in life, the most important thing to do is not to immediately seek help and opinions from others, but to calm our minds and free them from greed, aversion, and delusion.
The reason we become flustered is that our minds are restless, lacking stillness, and dominated by greed, aversion, and delusion.
The Buddha said that in such a state, we will not know our own good, the good of others, or the good of both (AN1.45).
If we frantically seek help or opinions from others, we are likely to approach the wrong people or be deceived and taken advantage of.
However, when we practice stillness and calm our minds, wisdom arises.
We often underestimate ourselves; yet, unbeknownst to many, every individual has limitless potential.
When our minds are composed, our potential is awakened, and our wisdom is revealed.
The Buddha said that when the mind is purified, we will know our own good, the good of others, or the good of both (AN1.46).
Many issues will then be resolved naturally, without relying on others.
如果說到，在人生的議題上，我們應該咨詢誰的意見
我們都一致認為--應該咨詢有智慧人士的意見！
但問題來了，誰是‘有智慧的人’呢？
我們所認為的有智慧人士，通常都是建基於自己的喜惡，對嗎？😂
這個人說話合乎自己心意，就信他
這個人說話不合意，就不理他
吶吶吶，通常都是這樣的
或者看到這個人年紀大，長滿白髮，我們就自動認為他肯定很有智慧
或者這個人被許多人信服我們就信他
或者這個人Gel 頭、很有自信、好像很能幹的樣子，我們就覺得他有智慧
事實上，我們都希望什麼？ 快樂、長遠的利益，對嗎？
當我們被什麼遮蔽時，會不知道做什麼才會得到長遠的快樂、利益？
貪、嗔、癡！
佛陀說，當我們的心渾濁時，我們不能看見自己的利益、或他人的利益、或兩者的利益（AN1.45）
我們往往會做了一些短視、讓自己後悔、讓自己痛苦、遭受損害的事情。
比如說，因為貪、嗔、癡，我們可以殺害別人、盜竊、有不正當的性行為、說謊，自己做，也叫人做。
結果是什麼？受人討厭、遭受懲罰、遭受痛苦囖！
所以佛陀說，在意念上、說話上、行為上作惡的人實則是傻人來的（MN129）
由此可知，真正的大智者，肯定是善良、貪嗔癡淡薄，甚至是完全沒有貪嗔癡的人。
他們不會受到貪嗔癡的蒙蔽而做傻事。能看清自己的利益、或他人的利益、或兩者的利益(AN1.46)
因此他們絕對是最好的意見提供者。
佛陀曾經表示，這個世界有智慧的人和蠢人相比，就如沾在指甲尖的泥土和大地相比 （SN56.63）
所以其實這世上幾乎所有人都不可信的。
最可信的絕對是熄滅了所有貪嗔癡的佛陀和諸位阿羅漢。
誰的貪嗔癡越厚，他就越蠢
誰的貪嗔癡越薄，他就越有智慧....
When it comes to the question of whom we should consult on life's issues,
we all agree—we should seek the advice of wise people!
But here’s the problem: who is a "wise person"?
What we consider a wise person is usually based on our own preferences, right?
If someone says things that align with our views, we trust them.
If someone says things we disagree with, we ignore them.
Yeah, yeah—that’s usually how it goes.
Or, when we see someone old with white hair, we automatically assume they must be very wise.
Or, if many people trust this person, we trust them too.
Or, if this person styles their hair, appears confident, and seems capable, we think they are wise.
But in reality, what do we all want? Happiness and long-term benefits, right?
When we are clouded by something, we don’t know how to achieve long-term happiness and benefits.
What is that thing? greed, hatred, and delusion!
The Buddha said that when our minds are clouded, we cannot see our own benefit, the benefit of others, or the benefit of both (AN1.45).
We often end up doing shortsighted things that lead to regret, suffering, and harm.
For example, due to greed, hatred, or delusion, we might kill, steal, engage in sexual misconduct, lie, do these things ourselves, or encourage others to do them.
What’s the result? We become disliked, face punishment, and suffer!
So the Buddha said that those who commit evil in thought, speech, or action are truly foolish (MN129).
From this, we can understand that truly wise people are undoubtedly kind, with little to no greed, hatred, or delusion.
They are not blinded by greed, hatred, or delusion and thus do not act foolishly. They can clearly see their own benefit, the benefit of others, or the benefit of both (AN1.46).
Therefore, they are absolutely the best advisors.
The Buddha once said that the number of wise people in this world compared to foolish people is like the dirt on the tip of a fingernail compared to the earth (SN56.63).
So, in reality, almost no one in this world is trustworthy.
The most trustworthy are undoubtedly the Buddha and the Arahants, who have extinguished all greed, hatred, and delusion.
The thicker one’s greed, hatred, and delusion, the more foolish they are.
The thinner one’s greed, hatred, and delusion, the wiser they are...
擁有禪定之力者，其言語往往具足攝受力，
能夠善巧引導他人的心念。
假若我們對某人生起瞋怒，
切勿詛咒對方，而應修習禪定，廣大慈悲迴向予他。
當我們持續對其散發慈心時，
將自然成就兩種結果：
其一，對方可能轉而善待我們；
其二，若他未能轉善，自身業果亦將反噬。
我們無需詛咒，詛咒只會造作惡業，
更令自身德行損減。
Those who possess stillness often have words that carry spiritual power,
capable of influencing others' minds.
If we become angry with someone,
do not curse them—instead, practice stillness and radiate abundant loving-kindness toward them.
When we continually extend metta to them,
two outcomes may arise:
first, they may come to treat us well;
second, if they refuse to reconcile, they will bring about their own downfall.
We need not curse—cursing only creates unwholesome karma
and causes our own virtue to decline.
•••••••••••••••••••••••••••••••••••••••••••••••••
Luang Pho Phut Thaniyo
Wat Pa Salawan, Mueang District, Nakhon Ratchasima Province
cred. to Dhamma by Ajahn Golf 阿贊高爾夫法語
I shouldn't really say this, but even our committee, sometimes I know I've been on that committee all my life, just about, longest serving committee member because I'm the spiritual dictator.
I'm sorry, no, spiritual director. There was actually one of our members once said, Ajahn Brahm, you're not the spiritual director of the Buddhist Society of Western Australia, you're the spiritual dictator. But not up front dictator.
You do it sort of right under the table with suggestions and with psychology. You know one way to do that, no I shouldn't say this, I've given all the tricks away. You think you know all my tricks, but I keep a few secret just to make sure.
But just even that little thing, I'm quite surprised how easy it is to do. And that lady, Rachel Green, haven't seen her for a while, but she did such a good service and I got a lot of gratitude for her. She was, when it came to the committee, she was such an amazingly organised woman, so generous with her time, and so when I asked her to be a committee member, why not be the president? Do you remember Rachel? And when I asked her to be the president, of course like many of you, you say, no we're too busy, we can't do it.
That's not how to get people to help you. Over here when I ask, can any of you join our committee to be the events manager or, what's the other one? Membership.……
But anyhow, with this lady, you know, I said during the beginning of the meditation, I said to her, look you are too busy, I'm sorry I should not have asked you. I backtracked. And I said it's not right that I ask you these things.
And I remember her response, I mean she was really negative. What do you mean that, you know, you can't ask me to be the president? I can be the president if I want to. I said, no, no, you can't.
I forbid you. You're working too hard. Out of kindness, I ban you from being the president.
And then she went to bed that night, and she kept thinking about it all night. She was just like fighting the ideas to prove a point. She filled out the form, and she became our president.
That's how Dennis became a president many years ago, wasn't it? But you didn't recognise it, did you? That's why Leha became a really great ops manager. Did you realise why you took that position? Did you think it was your free choice? That's what people think, because they don't see just how the mind works. We work on conditioning.
有件事本不該明說——就連我們委員會內部，有時也難免運用些方法。我作為精神導師（有人曾開玩笑說我該叫「精神獨裁者」），幾乎一輩子都在這個委員會服務，可說是資歷最久的成員。
那位朋友當時當面對我說：「阿姜布拉姆，你根本不是西澳佛教協會的精神導師，你是精神獨裁者！」當然，我並非明目張膽地獨裁，而是透過建議和心理引導潛移默化。具體怎麼做？本不該透露太多——雖然我常分享各種技巧，但總得留幾手秘密法寶。
但說實話，連我自己都驚訝這方法如此見效。記得瑞秋·格林嗎？許久未見了，她為協會付出良多，我至今心懷感激。她是位極有組織力的女性，總慷慨奉獻時間。當初我邀請她加入委員會時，直接提議：「何不直接擔任會長？」你們還記得瑞秋的反應嗎？果然和多數人一樣，她立刻推辭：「太忙了，實在無法勝任。」
若直接請求幫忙，往往會得到這種回應。就像現在我若問在場各位，有誰願意擔任活動經理或會員部負責人，結果可想而知……
但對瑞秋，我轉換了策略。某次禪修開始前，我特意對她說：「你確實太忙了，我不該提出這個請求。」主動收回邀約後，我強調：「勉強你承擔這些確實不合適。」
沒想到她反應激烈：「什麼叫我不適合當會長？只要我願意，當然能勝任！」我繼續以退為進：「不，你真的不能接。我禁止你擔任這個職位——你已經過度勞累了，出於善意，我不能讓你接手。」
那晚她輾轉難眠，整夜都在反駁這個想法。為了證明自己，她最終主動填寫申請表成為了我們的會長。
多年前丹尼斯就是這樣當上會長的，不是嗎？只是你當時沒察覺罷了。莉哈之所以成為出色的運營經理，同樣如此。你以為當初是出於自由意志選擇接手？人們總以為自己的決定完全自主，卻沒看清心理運作的規律——我們始終受著條件制約的影響。
---Ajahn Brahm
17 May 2024
Excerpted from:
One of those comments about willpower was of this research which was done at Stanford University in the United States and they just noticed that when a prisoner goes to seek parole from this group of magistrates or whoever they are, they noticed, they did the research, just simple statistics. You are 60% more likely to get parole no matter what you've done if the magistrate sees him after a good lunch.
And people say, no, that can't be right. But it is right.
So if you want to ask your boss for a raise, just (let them) have a good lunch first. They're out of control. It's just cause and effect.
That's all it is. If you want to ask your husband for some new clothes, get him a nice lunch first of all and then ask him. I've been telling the monks at Bodhinyana Monastery this for years.
If you want to go on a retreat, just make sure I have a good lunch first of all and then ask me afterwards. You're far more likely to say yes.
關於意志力的討論中，有一項研究數據來自美國史丹佛大學。研究人員通過簡單的統計發現：當囚犯向審判委員會申請假釋時，無論犯過何種罪行，若法官在用完一頓舒心的午餐後審理案件，囚犯獲得假釋的機率會提高六成。
有人質疑這結論不可靠，但數據確實如此。
所以若想向老闆爭取加薪，務必先讓對方享用一頓滿意的午餐——人的決策狀態本就不受控，這只是因果規律。
道理就這麼簡單。若想讓丈夫同意添購新衣，不妨先為他準備一頓美味餐點再提出請求。我在菩提禪園對僧眾們強調這個方法多年：若想申請禪修假期，記得先讓我享用一頓好飯再開口，成功的機率必然大增。
---Ajahn Brahm
17 May 2024
Excerpted from:
要去訓練，直到自己有了佛法僧作為自己殊勝的依靠
如果我們抵達這一點，就會有神通，這是功德的神通。
當我們的生命有問題，可以祈願，不用用什麼咒語。
比如說，我們的生命有很大的問題。我們就禮佛、念經，想到佛陀、想起法、想起高僧大德。
小心高僧大德，邪見的高僧大德也有。最好是憶念到佛陀，或者是佛陀時代的聖者，然後就跟他們打成一片，跟他們祈願。
我們以前的功德，比如說，我們想起佛法僧，我們以前布施、持戒做得很好，然後祈願。 比如說，一個人喜歡養貓，他自己的貓還不夠，還養外面的流浪貓，快要死時想到貓就投生為貓，但如果想起功德，曾經做過布施、給他食物，讓他不飢餓、不困難，因為飢餓是世上最困難的苦了。當想起這個，我一直以來持之以恆做布施，願意此真實語，願我的生命有一個好的突破口。這樣祈願
或者說，我們一直認真持好戒，然後生命有問題；如果這個是真言，就願此真實語，讓這個困難可以渡過。
隆波曾經這樣做過，我坐車到肌肉發炎了，然後要到一個在山上的寺院。然後周圍都是大大的石頭，坐也不可以，躺也疼，坐也疼。然後我就想：‘沒有什麼依靠，沒有誰可以幫我了，也沒有止痛藥’
然後想起高僧大德有在這一帶行腳過，然後這裡肯定有天神的，而且有正見的天神。然後我就說了真實語：‘我是來這裡布施、持戒、修行的，現在我生病了，如果能幫助的話請幫助一下。但如果是我的業而幫不到，那就沒關係’ 說完後，隆波的那個燈亮了三次，我就受到驚嚇，以為它壞了，然後去打開。然後‘誒，我已經可以自助了，後面的疼消失了’
所以認真做好事情，如果有突發的事情，可以想到它，祈願：‘我這樣做過，如果天神可以幫忙就幫忙。’如果他跟我們有關係、有憐憫，就會來幫忙。這個稱之為功德的神通，用真言來鬥爭。
所以如果以後我們生命有困難，我們就想起我們以前做過的善事：‘我一直以來持好戒，現在生命有問題了，願這個真言的力量，讓我能夠順利通過這個問題’這個是真實語的力量。或者天神，我們每天分享功德給他，也許他會有幫到的，如果幫不到就沒關係。我們想起自己的功德，然後分享我們的善事，天神曾經得到我們分享過的，就會來幫忙。
可以試試今天回去：‘我今天認真聽法，然後我要在motorway 那裡停車，願我有一個停車的地方’
阿姜給就是用這個方法的（笑）。今天隆波要去洗手間，要在這裡停車，願有一個停車的地方。每次都有（笑）。然後要在這裡用餐，然後也有停車的地方。
We must practice until we have the Buddha, Dhamma, and Sangha as our supreme refuge.
If we reach this point, we will possess psychic power—the power of merit.
When we face problems in life, we can make aspirations without relying on any mantras.
For example, if we encounter a major life crisis, we can pay respect to the Buddha, recite scriptures, and recollect the Buddha, the Dhamma, and the great noble monks.
Be cautious about respected monks—some may hold wrong views. It is best to recollect the Buddha or the noble ones from the Buddha’s time, merge our minds with them, and make aspirations to them.
We can reflect on our past meritorious deeds, such as generosity and precepts, and then make aspirations.
For example, someone who loves raising cats—not only their own but also stray cats—might, at the time of death, think of cats and be reborn as one.
But if they recollect their merit, such as having practiced generosity by providing food to alleviate hunger and hardship—since hunger is the most severe suffering in the world—and reflect on this, thinking, "I have consistently practiced generosity. By the truth of this action, may my life find a favorable breakthrough," they can make such an aspiration.
Alternatively, if we have diligently upheld precepts but face life problems, we can say, "By the truth of this sincere practice, may this difficulty be overcome."
Luang Por once did this. I was traveling by car when I developed muscle inflammation and needed to reach a temple on a mountain.
The area was surrounded by large rocks—I couldn’t sit or lie down without pain. I thought, "There is no refuge; no one can help me, and I have no painkillers."
Then I recalled that great noble monks had once walked in this area, and there must certainly be devas (deities) here—devas with right view.
So I spoke words of truth: "I came here to practice generosity, precepts, and meditation. Now I am sick. If you can help, please help.
But if my karma prevents it, that is alright." After saying this, the light in my room flickered three times. I was startled, thinking it was broken, but when I checked, "Hey, I can help myself now!"—the pain in my back had vanished.
Therefore, if we sincerely do good deeds and face emergencies, we can reflect on them and aspire: "I have done this. If the devas can help, please help."
If they have a connection with us or feel compassion, they will come to assist. This is called the psychic power of merit—using words of truth to overcome challenges.
So, if we encounter difficulties in life, we can recollect our past good deeds: "I have consistently upheld precepts. Now I face a problem.
May the power of this truth enable me to overcome this difficulty." This is the power of sincere words.
Alternatively, we can share merit with devas daily—perhaps they will help. If not, it’s alright.
We recollect our merit and share our good deeds; devas who have received our merit may come to assist.
You can try this today: "I have diligently listened to the Dhamma today. Now I need to park on the motorway—may I find a parking space!"
Ajahn Grit used this method (laughs). 'Today, Luang Por needs to use the restroom and park here—may there be a parking space.' It works every time (laughs).
Then, when needing to dine, there is also a parking space.
--Luang Por Pramote
2025.9.13
如果我們忽然有許多有用的想法和建議，
不用慌忙地把它們摘錄下來，讓自己的心焦躁不安
為什麼？
假如我們的心一直處於平靜靜止的狀態，它們會再次呈現給我們（Ref. AN5.193）
要記起它們根本不費吹灰之力
所以不要讓任何東西毀掉我們內心的平靜.....
If a flood of useful ideas suddenly emerges, resist the urge to frantically jot them down in agitated haste. Why?
When the mind remains in stillness, these insights will naturally reappear when needed (Ref. AN 5.193).
Recalling them requires no effort – like clear reflections in still water.
So, Never sacrifice inner stillness for anything.....
當說到學習，不得不提到阿難尊者。
阿難尊者被佛陀譽為博學第一的比丘弟子
他也是聰敏第一的比丘弟子
也是記憶力第一的比丘弟子。（AN1.219-211）
我們現在讀到的巴利文經藏，所有都是由阿難尊者誦出的。他的記憶力之強實在讓人嘖嘖稱奇
義註提到，阿難尊者有用到,掌握到記憶術。
什麼是記憶術呢？
最常見的記憶力術就是把要記的一系列相關的內容，把他們的字頭拼合成一個新的英文字。
例如有些醫生在知道病人一些症狀後，會猜測病人究竟有機會患上什麼可能性？他們會用記憶力術去幫自己獲取靈感。例如他們會用 Vindicate:
V-vascular
I-inflammatory/ infectious
N-neoplastic
D-Degenerative /Deficiency/ Drugs
I-Idiopathic/ intoxication
C – Congenital
A – Autoimmune
T – Traumatic
E – Endocrine/metabolic
一般人的視像和空間記憶是比較好的，所以自古以來就有另一套記憶力術，名叫記憶宮殿。 譬如你想像自己的家，然後把不同要記的東西，在腦海中放到不同的位置。接下來當你要記回所需的記憶時，只需在腦海中走過既定的路線，你就能記回。
比如一些難記的東西，你也可以把它們化成圖像，然後記下它。那麼記起來就變得容易了
如果你要知道自己是否真的懂了那樣東西，只需試試自己能否把它說出來，如果能夠，就代表你懂了。如果不能，就代表你還不懂。大家也可以試試，在測試自己的同時，謙卑地把知識分享送給佛陀（記得不要生起我慢！），那麼在學習的同時，也無形間造下善業。這種善業也能幫助我們學習。
不過就算你現在懂，不代表你不會忘記，畢竟我們都不是阿難尊者，能夠記下所有東西。所以有一些聰明人就發現了一個很好用的方法，叫做 spaced repetition (間隔重複)。當你不斷重複一些東西，就算你沒有刻意去記，你慢慢也會記得，甚至能成為我們的長期記憶。例如坊間有一款app 叫 Anki，就是利用這一點。把想要記得的內容輸入進去，然後它會在一天後，三天後，十天後，二十天後，一個月後重新浮現那條問題，讓你必定記得。
有一次（SN3.13）,憍薩羅國波斯匿王吃了一桶煮好的飯後飽得喘氣。
他去見佛陀後,佛陀見他這樣後說偈
1. 當人常有念,知量而獲得食物
2. 感受變小,漸漸地消化守護壽命
-那時學生婆羅門善見站在憍薩羅國波斯匿王後面,國王便召喚他,並說如果他每天在他的食物到達時說這偈,便會持續每天給他一百迦哈玻那(貨幣單位)的食物
-婆羅門答應後,他每天在國王前唸,國王於是保持最多一那利的飯量。
-過後國王變得纖瘦,。
大家看！ 波斯匿王也是用這個類似的間隔記憶法。當不斷被提醒，他漸漸就記得了。
如果讀者們真的想變得記憶力好和聰明，另一個要素是要讓心有定力。 佛陀在AN5.193提到， 五蓋是令到我們記不起東西的因素。禪定一出現，五蓋就消失。因此，假如我們把定力和正念維持在高水平，那麼我們的記憶力會變好。所以在這裡建議大家要常常打坐，訓練正念，會對學習有幫助的。
當心有定時，另一個好處是，你會想到一些你意想不到的事情，獲取許多靈感。舉steve jobs 為例，他有每天禪修的習慣多年，在決策前，會先閉目靜坐，然後叫屬下將相關產品設計一併放到墊子的周圍，來決定選擇哪個放棄哪個。當心定下來的時候，直覺會非常的清晰、敏銳。
我們的心是很有潛力的。有時它會自己給我們答案，只需給點時間讓它自然運作整理，把心定下來，答案就會出現。 因此有些專家會建議，當我們遇到一些難題時，不要死死地銼下去。暫時忘了它做其他事情，答案就會不經意地在你心中自然浮現。 考試時也是這樣， 先看最難的題目，理解一會兒後若果不懂，就放下它做其他題目。那麼靈感就會在稍後時間湧現，讓你成功答題。
假如要學習得好，也需要四神足：它們是
欲：你要有很強的學習慾望，那你才會去學。
勤：學習也需要勤奮去溫習，去記憶
心：如果你沒有心去學習，那你不會成功的
觀：你要考察正確學習的方法，才能學得好
四神足在SN51被佛陀大量教導，它本來是讓比丘們實行以獲取定力，修習神通成功的。 但世間上的成就，其實都是由四神足那裡來的。阿難尊者之所以在比丘弟子中是博學第一（AN1.219），因為他對學習這方便具足了很強的四神足去學習佛陀的教導。
另一個幫助學習的要點，是要記住佛陀所教導--物以類聚的道理 （SN14.15）。
有一次，佛陀對比丘說：
“比丘們，你們看見舍利弗和一些比丘在行禪嗎？”
“大德，是的。”
“比丘們，那些全都是大智慧的比丘。
………
“比丘們，你們看見阿難和一些比丘在行禪嗎？”
“大德，是的。”
“比丘們，那些全都是多聞的比丘。
假如你親近一些努力學習，有創意，聰明的人，和他們長時間一起，那麼你也會漸漸成為如此的人。
學習還可以牽涉到業力。那些聰明有智慧的人，佛陀說是因為他們在過去世有向智者發問。經典中特別強調對於善惡的了解和認知，因此說不發問的人會墮入惡道（因為不懂什麼是善，什麼是惡，什麼該做，什麼不該做），再來做人時都是愚蠢的（佛陀說作惡者即愚人）。發問者則會升上天界，而且再來做人時則會很有智慧。先不管是否和道德的議題有關，對於不明白的事情去向有智慧的人請教，確實能夠提升自己的智慧。因此，不懂就問吧！
佛陀教導我們布施，持戒和禪修。其實也可以以此應用在學習上面。禪修可以怎樣提升我們的記憶力在文首已經說明了。
對於我們的同學或同修，也應該捨去吝嗇，分享自己所得到的知識；也要持好戒不會說謊，去讓人不能學到東西，得到想知道的知識。那麼首先你會得到惹人喜歡，好名聲等的現世報（AN5.34-35），別人也會願意和你分享自己所有的學習資源，你將會從中得益。一個群體如果有著這種分享的風氣，那麼大家學習也會變得容易，是種雙贏的局面。而且，這種知識布施的果報，會讓你在往後也會很博學，很聰明，很有智慧。
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
<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
What is "photographic memory"?
It is a metaphor for some people who can remember everything they see. They can recall past information and scenes with precision, as if a camera retains all memories.
Does it exist? Yes, it does!
Ajahn Keng, in the early days of his monastic life, faced difficulties in reading and memorizing texts.
How did he cope?
Ajahn said he found a method. He would enter deep stillness for several hours.
Then, after emerging from stillness , he would flip through the pages of the text, "screenshotting" the verses in his mind. After that, he would enter stillness again to reinforce and solidify those verses.
Through this method, he was able to memorize long texts within a few days.
So some people think "photographic memory" is just a myth or legend, but that is not the case.
As long as anyone becomes skilled in stillness and can calm their mind, they can transform from having poor memory to possessing a phtographic memory.
《讓聽衆集中的方法》
比如大家現在在聼隆波説法，我們馬上獲得的其實是禪定。因爲隆波講法的時候，是透過禪定的力量去講法的，而不是透過死記硬背來講給大家聼的。如果隆波是死記硬背地講給大家聼，大家的心就會散亂。但是隆波在講法的時候心是處在禪定的狀態來講法的，我們的心也會能夠感覺到。感覺到嗎？我們現在的心，跟之前隆波未講法的心是不一樣的，這個能感覺得到嗎？我們的心有禪定嘛，就去感覺嘛
-----隆波帕默
《28：34
2023.04.23 隆波帕默尊者法談開示
https://www.youtube.com/watch?v=5NQJGR4WuKE
<Way to Keep the Audience Focused>
For example, as you are listening to Luang Por giving a teaching, what we immediately receive is actually stillness.
This is because Luang Por speaks through the power of stillness, rather than through rote memorization.
If Luang Por were simply reciting from memory, everyone’s minds would become scattered.
However, when Luang Por teaches, my mind is in a state of stillness, and we can sense that with our mind. Can you feel it? Our minds right now are different from how they were before Luang Por began teaching.
Can you sense that? Our minds are in a state of stillness, so let’s be aware of it.
----- Luang Por Pramote:
28:34
April 23, 2023, Teachings by Luang Por Pramote