涅槃 nibanna

涅槃是最空的

涅槃是最快樂的

所以那些智者才希望達證涅槃

如果證悟涅槃了，就不會再有生老病死。心就會在涅槃裡享受極樂，最殊勝的快樂，不會再回來生老病死。

如果再輪迴，只是不斷去找吃啊、工作啊、還債啊、受業力的果報，然後要受那些病痛。當我們病痛時，是多麼辛苦的呢？

想再來受這些病痛嗎？（不想）

涅槃就是從這裡而去的，就是滅除對五蘊的執取，而體證涅槃的。

Nibanna is the ultimate emptiness, 

Nibanna is the greatest happiness. 

That is why the wise aspire to realize Nibanna .

Once Nibanna is attained, there will be no more birth, aging, sickness, or death. 

The mind will abide in Nibanna , experiencing supreme bliss—the most sublime happiness—free from returning to the cycle of birth, aging, sickness, and death.

If one returns to the cycle of rebirth, it only means constantly seeking food, working, repaying debts, experiencing the results of karma, and enduring sickness and suffering. 

When we are sick and in pain, how much hardship do we endure? 

Do we wish to experience such sickness and suffering again? (No.)

Nibanna is reached from right here—by extinguishing clinging to the five aggregates, one realizes Nibanna .

---Luang ta siri

2025.11.13 night

Devotee: I'm asking a question on behalf of an 8-year-old friend. What or where is Nibbana? What will I do there? Thank you very much.

Devotee: I have already described what Nibbana feels like when you first experience it, well, what enlightenment feels like when you first experience it. It's like you're so content—so content you have no more wishes. You are totally at peace, knowing that you're safe. You don't need anything.

But then, what happens when your five senses disappear because your body is old and no longer sustainable? When you die, what happens then is you vanish. The simile—and this is how the Buddha described it in a sutta (I did change it slightly because he was just talking about a grass fire)—so I'll say: suppose there's an oil lamp. They still use oil lamps in places like Sri Lanka. Well, let's make it even easier for you to understand: a candle. Suppose there's a candle lit, and because of the candle, you can see what's out there. What happens? What is the flame of the candle? That's what we do in Buddhism—we explore things to find out what's really going on.

The flame of a candle is the result of three things: the wick, the wax, and the heat. When those are in plentiful supply, the heat melts the wax, it goes up the wick, and you have a flame. Now, if a wind blows and blows the heat away, or the wick is all burnt out, or there's no more wax left, what happens to the flame? We always say it goes out. But where does it go? If that candle flame has been good and hasn't burnt anybody or set the house on fire, do you think that flame—because it's been a good flame—will get reborn in a heaven realm where all good flames can live happily ever after? If it's been a bad flame and burnt you or set your house on fire, does that go to some hell place full of dangerous flames? That's silly talking like that.

When a flame goes out, it just disappears. It goes out. And there's a word for that in Pali: *nibbana*. Learning Pali was wonderful, actually seeing how it was used in those days. *Nibbana* is the noun; the verb form some of you may know this from the Ratana Sutta. They say when a person is enlightened, it is *nibbanti dhīrā yathāyaṃ padīpo*—it nibannas, for sure. Just like the flame of a lamp. I say that because even kids would understand what *nibbana* meant. "Mommy, mommy, the flame is *nibbana-ed*!" "Oh, light it again." Now it's a different flame. But anyway, they knew that the going out of a flame is its extinction. It doesn't go anywhere; it's gone.

So, Nibbana isn't in a place. Nibbana is not a place where people live. Nibbana is like the ending of the sequence of your rebirths. For some people, they find it exceptionally hard to accept that. But that's actually how the suttas, how the Buddha described it. They say you cannot have any arising of any of the sense bases; once Nibbana has happened, those sense bases cannot re-arise in that stream of consciousness anymore. It's ended at last. Your whole series of lives is now terminated.

Sometimes people say, "Isn't that a bit dull?" And I say: sometimes it's like if you look into the sky at night, you can see meteor showers—what they sometimes call a shooting star. What actually is that shooting star? It's a bit of space rock, or sometimes just ice, and eventually it meets the atmosphere. Because it's going really fast, it burns up in this beautiful meteor—and then it stops forever. That's like the arahant. So many times you've been around samsara, round and round and round, and now you meet the Buddha's teachings. That allows you to have the confidence that when you hit that planet's atmosphere, you go out further—but in a nice flash—and *poof*: gone forever.

Sometimes people find that hard to accept. The reason is they always want to *be*—it's called *bhava-taṇhā*, the craving to be. Even if there's suffering, we'd rather be and suffer than not be at all. But after a while, you've had enough of suffering in existence, and you allow letting go to do its max. Sometimes people always try to crave retirement homes for enlightened beings: "You work so hard—can't you go and enjoy it for a bit longer?" And the answer is: when you let go, you let go. Gone, gone, gone forever.

And if you ever feel unsure—"I'm not sure I want to do that"—you get a few jhānas, and you realize that that is what all those enlightened beings do. They go.... You understand? No, I don't think you do, but never mind. That's the truth of the matter.

2025 April (7/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=viBo3Mmz3kE&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=7

信眾：我替一位八歲的朋友提問。涅槃是什麼？它在哪裡？我在那裡會做什麼？非常感謝。

阿姜布拉姆：我已經描述過初次體驗涅槃時的感受，嗯，也就是初次體驗開悟時的感覺。那就像是你感到無比滿足——滿足到你再無所求。你全然安寧，深知自己是安全的。你不再需要任何東西。

但是，接著會發生什麼呢？當你的身體衰老，無法再維持下去時，你的五根就會消失。當你死去時，你會消失。有個比喻——這是佛陀在一部經中描述的（我稍微改動了一下，因為佛陀原話談的是草火）——我這樣說吧：假設有一盞油燈。在斯里蘭卡這些地方，人們仍使用油燈。嗯，讓我說得更簡單易懂些：一根蠟燭。假設有一根點燃的蠟燭，因為這根蠟燭，你能看到周圍的東西。會發生什麼？蠟燭的火焰是什麼？這就是我們在佛教中所做的——我們探究事物，以了解其真實本質。

蠟燭的火焰是三樣東西的結果：燭芯、蠟和熱量。當這些東西充足供應時，熱量融化蠟，蠟油順著燭芯上升，於是就有了火焰。現在，如果一陣風吹來，把熱量吹散，或者燭芯完全燒盡，或者蠟已經用完了，火焰會怎麼樣？我們總是說它「熄滅」了。但它去了哪裡？如果那蠟燭的火焰是「好」的，沒有燒傷任何人，也沒有引起火災，你是否會認為這「好」火焰會轉生到一個所有好火焰都能永遠幸福生活的天界？如果它是個「壞」火焰，燒傷了你，或者燒了你的房子，它是否會去某個充滿危險火焰的地獄？這樣說很可笑。

當火焰熄滅時，它就只是消失了。它「熄滅」了。巴利語中有一個詞來形容這個：*nibbana*（涅槃）。學習巴利語非常美妙，能親見這個詞在當時是如何被使用的。*Nibbana* 是名詞；動詞形式有些人可能從《寶經》（Ratana Sutta）中知道。他們說當一個人開悟時，就是 *nibbanti dhīrā yathāyaṃ padīpo* ——它確實「涅槃」了，就像燈的火焰一樣。我這樣說是因為即使是孩子也能明白 *nibbana* 的意思。「媽媽，媽媽，火焰涅槃了！」「哦，再點燃它吧。」現在那是另一簇不同的火焰了。但總之，他們知道火焰的熄滅就是它的「寂滅」。它哪裡也沒去；它就是消失了。

所以，涅槃不在某個地方。涅槃不是一個讓人居住的場所。涅槃就像是你的輪迴序列的終結。對某些人來說，他們發現這極難接受。但這正是佛經、佛陀描述它的方式。經中說，一旦涅槃發生，任何根境（sense bases）都不會再升起；那些根境無法在那個意識流中再次生起。它終於結束了。你整個生命的系列現在終止了。

有時人們會說：「這不是有點乏味嗎？」我會說：有時這就像你在夜晚仰望天空，有時你會看到流星雨——人們有時稱之為「流星」。那顆流星到底是什麼？它可能是一小塊太空岩石，或有時只是一塊冰，最終它遇到了大氣層。因為它速度極快，便在這個美麗的流星中燃燒殆盡——然後它就永遠停止了。這就像阿羅漢。你已經在輪迴中流轉了無數次，一圈又一圈又一圈，現在你遇到了佛陀的教導。這讓你有信心，當你撞擊到行星大氣層時，你會更進一步地「熄滅」——但伴隨著一道美好的閃光——然後「噗」一聲：永遠消失了。

有時人們覺得這難以接受。原因是他們總是想「存在」——這叫做「有愛」（*bhava-taṇhā*），即對存在的渴求。即使有苦，我們寧可存在並受苦，也不願全然不存在。但過了一段時間，你已經受夠了存在中的苦，你就讓「放下」達到其極致。有時人們總是想為開悟者「渴望」一個退休之家：「你如此努力修行——難道不能去享受更久一點嗎？」答案是：當你放下時，你就是放下了。消失了，消失了，永遠消失了。

如果你曾感到不確定——「我不確定我想那樣做」——那麼你進入幾次禪那（jhānas）後，就會意識到，這就是所有那些開悟者所做的事。他們……走了。你明白嗎？不，我想你不明白，但沒關係。事實就是如此。

2025年4月 (7/19) | 9日禪修營 | 阿姜布拉姆

Devotee: Some teachers and practitioners speak of “Stillness” or “awakened awareness” 

Ajahn Brahm: that’s kind of a repetition of the same word. If you’re awake, you’re aware; if you’re aware, you’re awake. You can’t be sleepily aware or asleep-aware — it’s not really aware anyway.

I don’t know what other teachers do

Devotee: they say that awakened awareness does not depend upon the five khandhas. 

Ajahn Brahm: oh boy. I don't know where they get this from , that’s crazy stuff. Awakened awareness is not dependent on the five khandhas? Everything is dependent upon the five khandhas — except when the five khandhas cease and never arise again. As one of the Buddha’s quotes is that, a fully enlightened Arahant knows that once these five khandhas cease --or the six sense bases, including the mind-- cease, no other sense basis will ever arise again in any way whatsoever ever again. Cessation is cessation--full. That’s what the Buddha said.

In the famous  Aggi-Vacchagotta sutta--I love this sutta--a wanderer named Vacchagotta asked the Buddha: “When happened when an enlightened person passes away, where do they go?” The Buddha replied ' supposed you see an oil lamp: you see the flame, but what is that  flame, it is just the result of the three causes — the wick, the wax , and the heat. When those three come together, you have a candle flame. What  if the wax is exhausted, the heat is blown away, or the wick is burnt through, what happens to the flame? '

If it was a good flame, does it go to the heaven realm where all good flames live happily ever after? That’s a crazy idea, isn't it. Or if it was a bad flame that burnt people’s fingers, does it go to some hell realm to be tormented forever? Another silly idea. When it goes out, it ceases, that's all. Nothing gets destroyed — the flame was only the result of those three causes. When the three causes separate  and disappear, then the flame disappears.

The thing I love about that was the word used in that sutta for the flame going out. That is in the Ratanna sutta,'Khīṇaṃ purāṇaṃ nava natthi sambhavaṃ, virattacittāyatike bhavasmiṃ;Te khīṇabījā avirūḷhichandā, nibbanti dhīrā yathāyaṃ padīpo’  

What does that nibbāti mean? 

The verb which is associated with the noun Nibbāna. The flame Nibbānas. It was a word in common usage. So if you were a little kid in the time of the Buddha, and the wind blew out the lamp or there is not enough  oil in the lamp, you say to your mommy, “Mommy Mommy, the flame nibbāna-ed! The flame nibbāna-ed!” It was a common word, the flame is going out! Where does the flame go?  there’s no home for enlightened flames.

“that does not dependent on the five khandhas” That does not make any sense , it is against the Buddha's teaching.

“or not dependent on conditionality” Oh my gooodness, if it is not dependent on conditionality , then awareness stops! it nibannas, ceases.  

“they say that this awakened awareness is unconditional” My goodness. There’s a Pāli word I should introduce here: gomyang , somebody hears this word before. Go is the pali word for a male cow---a bull.

myang is what comes out of the back end of the bull. which is bullshit.  I don't mind calling it that. I'm open to different ways of thinking about things.But that is wrong according to the Buddha's teaching.

'This is a point of confusion for many, because people think only Nibbāna is unconditioned.' 

Even Nibbāna, what is Nibbāna? It’s nothing. Things ended — nothing left. So what happens when people think that  Nibbāna is unconditioned. So when you become fully enlightened , you go to Nibbāna and live happily ever after in the unconditioned. I always call this fantasy— the wishful thinking for the ultimate retirement home, we can live happily ever after. That Cinderella idea. It is even  for some monks and nuns to live happily ever after, with nothing else to do. So you work so hard to get enlightened, and you can stay there forever enjoying bliss-- that is gomyang . You cease without remainder.

Things cease, ended. Everything ends. Another thing is having this discussion with people. That one thing as a physicist , a scientist you should know--- the law of conservation of mass-energy.

You can't destroy things. You can't add to them. In this universe , the mass total energy never changes. It can  transfer from mass energy--from this place move to that place. Never be increased , never be decreased. And that is kind of similar human being --- the energy of the mind. Can it disappear, cease without remainder? Of course! 

How does that happen? How does this universe begin and cease

Imagine all the energy in the universe :mass , stuff, stars, forces--everything come together, will that be a concentration of energy like the sun and blackhole. What will it be like?  There are things in the universe which you can say legitimately is negative energy. I don't mean the emotional stuff. Anything which is in the gravitational field. Even this thing (a bowl) has a negative component. If I place this out of the Earth's gravitational field, I have to use some of its mass energy. Any massive object has a negative component of energy.

And I remember saying this to Professor Blur, our local professor of physics at UWA. You know what he did to me? Professor Blur really respected my understanding of physics, and he nominated me, and now I'm a member of the Australian Institute of Physics. I get all this blurb about, "Please come to our next meeting," or "Please come to our AGM," and stuff. But I remember at one of these seminars over in UWA, we were talking, and I said, "Imagine that all this positive energy and negative energy of the universe—mass energy—if it all came together and all the positive energy in this universe balanced completely the negative energy, so when it all came together it wouldn't explode, it would just go 'poof' and go out. What if the sum total amounted to zero?" I remember him looking at me, turning around, and saying, "You're really up to date, Ajahn Brahm. For a Buddhist monk, especially. You're really up to date. Omega equals one." That's a balance. So, all of this universe, everything in this universe, the mass energy, can actually come from nothing and go back to nothing—including each one of you and your minds. The energy of consciousness: zero sum game. That's physics.

Anyway, that whole idea—when people think nothing can be destroyed, of course nothing gets destroyed; just this process comes to an end, the causes and effects cancel. cessation happens. What does cessation mean? What does emptiness mean? 

Okay, I'll use this one; this is Buddhist. This is about Anuruddha. Some of you have heard about the monk Anuruddha, one of the very senior monks in the time of the Buddha, a very great meditator and enlightened being. When he was young, he told a story that he came from a very wealthy family, but because of past karma, he would never hear the word for "there's nothing." If he wanted something, the word *natthi*—that was the word for "there isn't any"—that he wouldn't hear, or he wouldn't actually experience.

So as a kid, he was playing marbles with his friends and he kept on losing every time. He was betting his lunch, and that day the lunch was  cakes. He had all these lovely little cakes his mom had made for him. He kept on losing, but because he was wealthy, every time he ran out of cakes, he told his attendant, "Please, can you get me some more cakes from my mom?" The attendant would go to the mom, get some more cakes, and he'd lose them too. He kept on losing and losing and losing until he sent his attendant to his mom's house, and his mom replied, "*Natthi* cakes," meaning, "There are no more cakes; we've run out." So his attendant returned to Anuruddha, but because of this karma from the past, this young man called Anuruddha couldn't hear the word *natthi* anymore. So the heavenly beings had to put into the basket some of their cakes because of that vow; they had to make sure that they helped keep the law of karma. The heavenly beings put some cakes in there, and so when the attendant came back, Ananda said, "You got the cakes?" and the attendant said, "*Natthi* cakes," the word meaning "there aren't any cakes." But then he opened up the basket, and it was the most delicious, fragrant cakes you've ever had in your whole life. He said, "What are you talking about? So, that's what you meant—*natthi* cakes? These *natthi* cakes are so delicious! I've never had cakes like these before. Please tell my mom I'm very upset at her; she's never given me, you know, the one she loves, these beautiful cakes before." So "*natthi* cakes," instead of meaning "no cakes," became something to eat.

To extend that type of story, there was one of my friends who was devoutly Christian, and they came up to me and said, "Ajahn Brahm," because they were a Christian trying to convert me, "you know that nothing is better than God." And I said, "Yes, I agree with you." At first, they kind of thought, "Have I converted him?" But when I explained, they said, "You tricky old Buddhist monk! ''

You make nothing into a thing. And that's actually what many people think the "nibanna" is ,instead of being true to the Buddha's words. Nothing there, gone—there's nothing must be very delicious, and everyone worships it. 

2024 November (7/19) | 9 day Retreat | Ajahn Brahm:

https://www.youtube.com/watch?v=uv_flIWA5Zo&list=PLf9HOK_Rf1M7Vk1fcy0AhvSTg3Y1Ai67E&index=8

信徒：有些老師和修行者常提到「寂靜」（Stillness）或「覺醒的覺知」（awakened awareness）。

阿姜布拉姆（Ajahn Brahm）：這其實是同一個詞的重複。如果你「醒」（awake），你就必然「覺知」（aware）；如果你「覺知」，你就必然是「醒」的。不可能有「昏昏欲睡的覺知」或「睡著的覺知」，那根本就不叫覺知。

我不知道其他老師怎麼教……

信徒：他們說「覺醒的覺知」不依賴五蘊。

阿姜布拉姆：哇，天啊！這是從哪裡冒出來的？這根本是瘋話！  

「覺醒的覺知不依賴五蘊」？除了五蘊完全止息且永不再生之外，一切都依賴五蘊！  

佛陀說過：完全證阿羅漢果的人清楚知道，一旦這五蘊（或六根，包括心）止息，就再也不會有任何根、任何方式、任何時候重新生起。止息就是徹底止息，這才是佛陀說的。

我最喜歡的經典之一就是《火喩瓦磕戈達經》（Aggi-Vacchagotta Sutta）。有一個外道士瓦磕戈達問佛陀：「證悟者死後去哪裡？」  

佛陀反問他：「假設你看到一盞油燈，你看到火焰，但火焰是什麼？它只是燈芯、蠟燭、熱度三個因緣和合的結果。三個因緣聚在一起，就有火焰。如果蠟燭燒完了、風把火吹熄了、燈芯也燒斷了，火焰去哪裡了？」

如果這是一盞「好火焰」，它會不會去「好火焰天堂」，永遠快樂地生活？這想法很瘋對吧？  

如果這是一盞「壞火焰」燒到人的手指，它會不會下「火焰地獄」永遠受折磨？一樣很蠢。  

火熄了，就是熄了，僅此而已。沒有任何東西被「毀滅」，火焰只是那三個因緣的結果。三個因緣分散、消失，火焰也就消失。

這經裡最棒的是用來形容火熄的動詞，正是《寶經》（Ratana Sutta）裡的那句：  

「Khīṇaṃ purāṇaṃ nava natthi sambhavaṃ… nibbanti dhīrā yathāyaṃ padīpo」  

「nibbanti」這個動詞，就是「Nibbāna」（涅槃）的動詞形式！  

意思就是「火焰涅槃了」。  

在佛陀時代，這是日常用語。小孩看到燈被風吹熄，或油用完了，就會跑去跟媽媽說：「媽媽！媽媽！火焰涅槃了！火焰涅槃了！」  

這是再普通不過的說法：火熄了。  

熄了的火焰去哪裡？沒有「證悟火焰專屬天堂」根本不存在。

所以說「覺醒的覺知不依賴五蘊」完全講不通，根本違背佛陀的教法。  

「不依賴條件」？天啊！如果不依賴條件，那個覺知就直接「涅槃」了、止息了！

他們還說「覺醒的覺知是無條件性的（unconditional）」。我的天……  

這裡我要介紹一個巴利文詞：**gomyang**（有人聽過嗎？）  

「go」是巴利文的公牛，「myang」就是公牛後面那坨……對，就是「bullshit」。  

我不是在罵人，我只是很直白：這完全錯得離譜，違背佛陀教法。

很多人混淆的地方在於：「只有涅槃才是無為（無條件）的。」  

錯！涅槃是什麼？什麼都沒有了！東西結束了，什麼都不剩了。  

所以有人幻想：證涅槃之後，就去那個「無為的境界」永遠快樂地住下去。  

我把這叫「終極養老院幻想」：修行那麼辛苦，證悟了就可以永遠住進無為天堂，什麼都不用做，永遠快樂……這就是 gomyang！  

其實是「無餘依涅槃」：徹底止息，什麼都不剩。

還有，作為一個曾經是物理學物理的人，我常跟大家討論：  

質能守恆定律告訴我們：宇宙的總質能永遠不增不減，只能轉換。  

但心的能量可以徹底消失、完全止息嗎？當然可以！  

怎麼可能？想像宇宙所有正能量（質量、物質、能量）與負能量完全抵消，最後加起來等於零，那就「噗」一聲，什麼都不剩了。  

我曾經把這想法跟西澳大學的物理教授 Professor Blur 講，他轉過頭對我說：「阿姜布拉姆，你真的很與時俱進！對一個和尚來說尤其難得。Ω=1（宇宙平坦、總能量為零）。」  

所以整個宇宙、包括我們每個人的心、意識能量，本來就是零和遊戲：從「無」生起，最終又回到「無」。

很多人把「無」（natthi）當成一種「東西」來崇拜。  

我聽過一個阿努律陀尊者的故事（很可愛的例子）：  

阿努律陀出身豪富，因過去業，他這一生從來聽不到「沒有」的意思。  

小時候他跟朋友賭彈珠輸到午餐都沒了，一直叫僕人回家拿蛋糕來賭。  

最後真的沒蛋糕了，媽媽叫僕人回話：「Natthi（沒有了）！」  

但因業力，阿努律陀聽不到「natthi」兩個字

於是天人只好真的放一些天堂蛋糕進籃子裡。  

僕人回來說：「Natthi 蛋糕。」  

阿努律陀打開一看：哇！好香好香的天堂蛋糕！  

他還生氣說：「媽媽怎麼這麼偏心，從來沒給我吃過這麼好吃的『natthi 蛋糕』！」

很多人對涅槃也是這樣：把「什麼都沒有」聽成一種超美味的東西，於是拼命拜、拼命想住進去。  

其實佛陀說得很清楚：火熄了，就是熄了。什麼都沒有了，也沒有一個「覺醒的覺知」在那裡永恆快樂地住下去。

圖片來源：Buddhistdoor Global  

2024年11月（7/19）｜9天禪修營｜阿姜布拉姆開示  

https://www.youtube.com/watch?v=uv_flIWA5Zo&list=PLf9HOK_Rf1M7Vk1fcy0AhvSTg3Y1Ai67E&index=8

這位男人Malcolm Myatt  的案例可以證明涅槃是存在並可行的~

在2004年，他中風了。但經過19週的住院後，他成功恢復了。

雖然他不能再用他的左手，他的右腳也變得很虛弱，也變得健忘

但讓人震驚的是...他自此以後竟然不再能悲傷... wowwwww!!!

他的妻子說，【他只是想讓每個人都開心。如果他讓你笑了，他就覺得完成了自己的任務。他總是會跟你講笑話，有時候因為失憶的關係，他會忘記自己已經跟你講過那些笑話。他從來不再悲傷了。但每個人都很愛他——超市裡的人、中風互助會的成員們，大家都稱他為「開心先生」。】

真是塞翁失馬焉知非福啊~

巨大的福報伴隨著惡報同時來，沒有心靈上的痛苦、只有快樂是我們每個人願望

但這應該不是涅槃？

據那些大師父所說，涅槃也是在證悟後不再有心靈上的痛苦，只有清爽、清涼、和極樂

而且在圓寂後，不會再投生，也表示一切痛苦已經終結了

然而，Malcolm Myatt 的故事告訴我們，涅槃是絕對可行的。如果他只是因為中風而暫時去除餘生的精神痛苦，那麼為什麼修習八聖道不能？

The case of this man, Malcolm Myatt, can prove that Nibbāna exists and is attainable.

In 2004, he suffered a stroke. However, after 19 weeks in the hospital, he successfully recovered. Although he could no longer use his left hand, his right leg became very weak, and he became forgetful, the astonishing thing was... from then on, he actually became incapable of feeling sadness... Wowwwww!!!

His wife said, “He just wanted to make everybody laugh. If he made you laugh he had done his job. He would just tell you jokes and sometimes because of his dementia he would forget he had already told you them. He was never sad anymore. But everybody loved him. Everyone in the supermarket and the stroke groups. They all knew him as Mr Happy.”

It truly is a blessing in disguise~ Immense good fortune came alongside the bad karma. A life without mental suffering, only happiness, is what every one of us wishes for.

But probably this is not Nibbāna?

According to those great teachers, Nibbāna is also a state where, after realization, there is no more mental suffering—only clarity, coolness, and supreme bliss. Furthermore, after parinibbāna (passing away), there is no more rebirth, which means all suffering has truly ended.

However, Malcolm Myatt's story tells us that Nibbāna is absolutely attainable. If his mental suffering was eliminated for the rest of his life merely due to a stroke, then why can't the practice of the Noble Eightfold Path achieve the same?

培育正念，開發智慧的結果，生起道果後，心放下了--首先是放下錯誤的見解，我們再不會因為錯誤的見解而苦了。

接下來我們就會放下對身體的執著，我們就不會因為身體的無常、苦、無我而苦了，我們就再不會因為身體而苦了。

最後能放下心，再不會因為心而苦了，也就沒有什麼東西可以讓自己苦了。心抵達快樂、寧靜，那個是恆常的了。會很快樂、很寧靜。

高僧大德分享，他來到這一點，他的眼淚流了，說：‘這樣的快樂，世間竟然存在？！’

我們曾經聽過苦到眼淚流，但他接觸到這個快樂眼淚卻流了，那種快樂是無窮無盡的。高僧大德分享的

可以說了，因為他已經沒有在了。他曾經分享過，他修行，他就看看看，把身體放下進入到心，最後他把心抓取起來然後把它扔掉了，把知者的心抓取起來，然後扔掉了。他說，類似於手把一把草抓起來，然後直接扔到懸崖去，再也沒有關聯了。他說，到了這一點之後，他非常快樂，他說他的快樂持續了一年多。之後他的心就來到中捨的狀態，沒有成為，他就一直處在這個狀態裡。他這樣分享

所以是有快樂的。最絕頂的快樂就是涅槃的快樂，那個是恆常的快樂，涅槃是最無上的快樂

The result of developing wisdom and attaining the Path Fruit is that the mind lets go—first, it lets go of wrong views. We will no longer suffer because of mistaken beliefs.  

Next, we let go of attachment to the body. We will no longer suffer due to the impermanence, unsatisfactoriness, and selfless nature of the body. We will no longer be troubled by the body.  

Finally, we can let go of the mind itself. We will no longer suffer because of the mind, and thus, there will be nothing left to cause us suffering. The mind arrives at a state of happiness and tranquility that is permanent. It becomes profoundly joyful and serene.  

A great monastic master once shared that when he reached this point, tears streamed down his face. He said, "Such happiness actually exists in this world?!"  

We have all heard of people crying from suffering, but he shed tears upon encountering this joy—a joy that is boundless and inexhaustible. This is what the great master shared.

I could speak about it because he is no longer here. He once shared that during his practice, he kept observing, letting go of the body and entering the mind. Finally, he grabbed hold of the knowing mind and discarded it—just like grabbing a handful of grass and throwing it off a cliff, never to be associated with again. He said that after reaching this point, he experienced immense joy, and this happiness lasted for over a year. Later, his mind entered a state of equanimity, free from becoming, and he remained in that state ever since. This is what he shared.

So, happiness does exist. The ultimate happiness is the happiness of nibanna—a permanent, unparalleled joy. nibanna is the supreme happiness.

---Luang Por Pramote

2021-11-14

Devotee: is the nature of nibanna permanent, happiness, self and beauty?

Ajahn Brahm: no! nibanna is not nicca , is not anicca; is not dukkha , is not sukha; is not anatta, is not atta. It is nothing

So no labels stick to it. How can you write anicca, dukkha or sukha on the air? there is nothing to write on 

信徒：涅槃的本質是常、樂、我、淨嗎？

阿姜布拉姆：不是！涅槃既非常住（nicca），也非無常（anicca）；既非苦（dukkha），也非樂（sukha）；既非無我（anatta），也非我（atta）。它什麼都不是。

因此，沒有任何標籤能附著於它。你如何能在虛空中寫下「無常」、「苦」或「樂」呢？那裡根本空無一物可供書寫。

Excerpted from <1:17:19 :

https://www.youtube.com/watch?v=TkWMzhcimHs&t=3475s

**弟子問**：  

「原本以為涅槃就是『完全消失』——沒有自我、沒有歸處。但現在明白，涅槃是真實境界，只是專屬於斷盡煩惱的阿羅漢。」  

**師父開示**：  

「『涅槃』一詞，對證得阿羅漢者而言，  

意味著**煩惱與執著徹底滅盡**，  

但**心並未消失**——  

若心消失，還談什麼『清淨』？  

所謂『淨心』，  

是指心不再受輪迴牽引，  

而非住進某個『涅槃之城』。  

這些都是人為概念，  

聖者從不執著地點，  

只說：『此心已究竟清淨』。  

這樣的聖者值得頂禮，  

如同肥沃良田，  

是佛教的終極成就，  

佛法中稱為——  

**『解脫魔網，自在無礙』**。  

望大眾深入體悟，  

讓曾折磨你的疑惑消散，  

從此精進修行，  

直達終點！  

你所聽聞的法，  

終將成為你的證量。🌱🌱🌱」  

**弟子回應**：  

「所以涅槃是——  

心徹底脫離煩惱、  

保持純淨、  

超越欲望掌控的境界。」  

**師父印可**：  

「**百分千分正確！**  

無需更多解釋，  

只需記住：**法超越心**，  

而心以法為依歸。  

此處的『法』，  

即是**超越一切概念的解脱**。  

當你——  

◎ 不再自我懷疑  

◎ 澈信業力法則  

◎ 堅守『善因得樂』的真理  

並實踐到底時，  

便是證得**道果涅槃**之日。🍃🍃🍃」  

**Disciple asks**:  

"I used to think nibanna meant 'total annihilation'—no self, no abode. Now I see it’s a real state, but only for arahats who’ve eradicated defilements."  

**Luang Por somkiat**:  

"The term 'nibanna', for those attaining arahatship,  

means **defilements and cravings are utterly destroyed**,  

yet **mind doesn’t vanish**—  

if it vanished, what would 'purity' refer to?  

So-called 'pure mind'  

means the mind is free from rebirth,  

not residing in some 'nibanna-city'.  

These are human constructs.  

The saints never cling to locations,  

only declare: 'This mind is perfectly purified'.  

Such saints deserve reverence,  

like fertile fields—  

the pinnacle of Buddhism,  

called in the Dharma:  

**'Liberated from Mara’s nets, utterly free'**.  

May all deeply contemplate this,  

letting gnawing doubts dissolve,  

then practice diligently  

until the goal is reached!  

The Dharma you’ve heard  

will become your realization.🌱🌱🌱"  

**Disciple responds**:  

"So nibanna is—  

a mind fully freed from defilements,  

purely abiding,  

beyond desire’s control."  

**Master confirms**:  

"**A thousand percent correct!**  

No further explanation needed,  

just remember: **Dharma transcends mind**,  

while mind relies on Dharma.  

Here 'Dharma' means  

**liberation beyond all concepts**.  

When you—  

◎ No longer doubt yourself  

◎ Fully trust karma’s law  

◎ Uphold 'good deeds bring bliss'  

and practice to the end,  

that’s the attainment of  

**the Path’s fruit: nibanna**.🍃🍃🍃"  

 Luang Pho Somkiat Chitmaro  

 Wat Pa Tham Thepnimit, Udon Thani  

 October 10, 2024  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

這個心就是一個知者，我們的心就在五蘊之中。

這個心是一個知界，知道的界，它存在在五蘊之中。

五蘊不是這個心，心不是五蘊。

我們先有初步的理解。 但我們要去除這種疑惑，或者去證明，我們要透過自己去禪修理解。之後你就會明白阿贊所講的。

或者比喻說，這個五蘊就是這個房間。這個身體是這個禪堂，這個受想行識就好像光，空氣這些看不到的東西。

而我們就是這顆心。這顆心存在在五蘊之中，那麼有什麼生起，我們都會知道。

像是這個禪堂，裡面有什麼我們都知道。這間房間裡的清涼，好比喻為感受；它是涼快的，我們都知道。

這個禪堂有什麼在吹，就好比喻為想蘊；我們都知道

關於光芒，有多光，這個好比喻為色蘊；我們都知道

在這間房裡，有阿贊開示的聲音，這好比喻為行蘊，造作出來的

所以我們在這間房裡，就好像心在五蘊之中

心是一個覺知者，在五蘊之中

心是一個知道的元素。

地界它不會有這種知的元素；水、火、風也不會有這種知者的元素。

但是這個心呢，就有這種知的功能，知的元素在裡面。

這個心是沒有任何的形狀，沒有任何的個體的。它有個功能就是知道，一直都有這種知道的功能，這是它的特點。

它就是有這種知的特質，知的元素一直存在著 ；沒有任何時間的分別限制。

無論是日夜，都是有這種知的元素存在。

所以這種心是不生不滅的。它一直都有覺知在裡面。但是所有有生有滅的是這個五蘊。 這個心是五蘊之中。

這個心是知的元素。所以心就有這種功能，它知道色受想行識的存在。

這個心一直都知道，是不生不滅的。但是這個識呢，受想行識呢，一直都是有生滅的。心知道這個識，這個識也都會滅去。

這個識，有生，也有老，病死，會滅去。

但是心有知道的功能，它是知者，它是不會老，不會病，不會死的；明白嗎？

關於受蘊，樂受生起，苦受生起；心都知道

樂受生起知道生起，樂受滅去知道滅去

當苦受生起，心都知道苦受生起；當苦受滅去，心都知道苦受滅去

當樂受或苦受的生，住，滅；心都只是純粹的知道。

關於這個想蘊，記得這個聲音， 這個色 ，這個香味； 心都一直知道。

關於行蘊，我們去想些什麼造作，去思維，去想些什麼，喜歡不喜歡；心都會一直知道。

關於識蘊，在眼耳鼻舌身意傳達給心，心都一直知道。

所以這個心都一直是知者，在五蘊之中

所以本來這顆心是不生不滅的。但是五蘊是有生有滅的。

譬如阿贊已經解釋了所有的佛法，聲音這些已經滅去了。但是這個知者是沒有滅去的

所以當我們死的時候，四界敗壞，五蘊滅去；色受想行識滅去；但心沒有滅去，會去繼續輪迴。

當這顆心還有煩惱，它還會因為它的業力帶它去輪迴。但當這個心已經去除了痴心，去除對五蘊的執著。這顆心就會達證涅槃，不會繼續輪迴下去。

所以我們的責任和任務，就是去除內心的痴心

現在我們的心就好像一個小孩甚麼都不懂，所以才會有這種愚痴去執取五蘊。

無論煩惱有多少種多少類型，將它集中下來；最主要就是這個心迷失，執取認為五蘊是我、是我的， 認為有一個人、眾生。 簡單來說，就是我們的心現在還沒有修到那種可以從五蘊解脫出來的素質。

那可以提升這種去到內心解脫五蘊的素質，就是我們要去圓滿這個布施，持戒和禪修。

因此我們才有這種責任和任務去建立這個戒定慧，讓我們的心建立這個戒定慧。當我們的心完全圓滿了這個戒定慧，我們的心的這種明白和智慧就會生起； 那心就能夠斷除對五蘊的執取，可以完全斷除對五蘊的執取。當我們這個心完全放下五蘊的執取， 那顆心就不會再執取任何五蘊，就不會再輪迴。

所以這個心去到涅槃，它都沒有滅去，或者沒有消失的。但是它是很自然的一件東西，就是沒苦的狀態；因為這個心沒有去執取會苦的名識法。

所以我們就算現在這樣去明白，但是對於五蘊還有執取 。

還未去除這種執取。所以我們需要禪修，去修止 ，去修觀。

修止是為了讓心平靜有力。接著我們以平靜有力量的心去修觀；就是去思維這個五蘊它是怎樣變化，怎樣無常，怎樣苦，怎樣無我的。

包括這個色，它是怎樣無常，苦，無我；這受想行識它是怎樣變化，怎樣無常，苦，無惡。我們要依靠自己的智慧清楚地去了解，去知道；這樣的話，我們的心才會去除疑惑，心才會願意放下。

如果我們的心不依靠自己的智慧去除這些疑惑的話，是不願意放下的。所以我們有這個責任和義務去修止和觀。 就是要在這個五蘊內了解實相，不需要在其他地方去修。

The mind (citta) is the knower. Our mind exists within the five aggregates.  

This mind is the knowing element, the element of awareness that exists within the five aggregates. The five aggregates are not the mind, and the mind is not the five aggregates. This is our preliminary understanding. However, to truly dispel doubt or verify this, we must practice meditation and realize it ourselves. Only then will we fully comprehend what Ajahn is explaining.  

To use an analogy: The five aggregates are like a room. The body is this meditation hall. Feelings, perceptions, mental formations, and consciousness are like intangible things—light, air—things we cannot see.  

And we are this mind. This mind exists within the five aggregates, so whatever arises, we know it. Just as in this meditation hall, we are aware of everything inside. The coolness in this room is like feeling—we know it is cool. The movement of air in the hall is like perception—we know it. The brightness of the light is like form—we know it. The sound of Ajahn’s teaching is like mental formations—constructed phenomena.  

So, we in this room are like the mind within the five aggregates.  

The mind is the knower, present within the five aggregates.  

The mind is the element of knowing.  

The earth element does not possess this knowing quality; neither do water, fire, or wind.  

But the mind has this knowing function, this knowing element within it.  

This mind has no shape, no identity. Its sole characteristic is knowing—it always has this knowing function. This is its nature.  

It possesses this knowing quality, this knowing element that is always present, without any limitation of time. Whether day or night, this knowing element exists. Therefore, this mind is unborn and undying. It always contains awareness. But all that arises and ceases are the five aggregates. The mind exists within them.  

The mind is the knowing element. Thus, it has the function of knowing the existence of form, feeling, perception, mental formations, and consciousness. The mind always knows—it does not arise or cease. But consciousness, feeling, perception, and mental formations are always arising and ceasing. The mind knows consciousness, and consciousness too will arise and cease.  

Consciousness arises, ages, becomes ill, and dies—it ceases.  

But the mind’s knowing function, being the knower, does not age, fall ill, or die. Understand?  

Regarding feeling: When pleasant feeling arises, the mind knows it arises. When pleasant feeling ceases, the mind knows it ceases.  

When painful feeling arises, the mind knows it arises. When painful feeling ceases, the mind knows it ceases.  

Whether pleasant or painful feeling arises, persists, or ceases, the mind simply knows.  

Regarding perception: Remembering sounds, sights, smells—the mind always knows.  

Regarding mental formations: Whatever thoughts we generate, whatever we think, like or dislike—the mind always knows.  

Regarding consciousness: It conveys the information of eye, ear, nose, tongue, body, or mano (mind ) conveys information, the mind (citta) always knows.  

Thus, the mind is always the knower within the five aggregates.  

Originally, this mind is unborn and undying. But the five aggregates arise and cease.  

For example, Ajahn has already explained all the Dhamma—the sounds have ceased. But the knower has not ceased.  

Therefore, when we die, the four elements decay, the five aggregates cease—form, feeling, perception, mental formations, and consciousness all cease. But the mind does not cease; it continues into rebirth.  

If this mind still has defilements, it will be driven by kamma to continue cycling in samsara. But if the mind has eradicated delusion and abandoned clinging to the five aggregates, it will realize Nibbāna and no longer continue in the cycle.  

So our duty and task is to remove delusion from the mind.  

Right now, our mind is like a child that knows nothing, which is why it ignorantly clings to the five aggregates. No matter how many types or variations of defilements there are, they all boil down to this: the mind is lost, clinging to the five aggregates as "me" or "mine," believing in a self or a being. Simply put, our mind has not yet developed the quality to free itself from the five aggregates.  

To cultivate this quality of liberation from the aggregates, we must perfect generosity, precepts, and meditation. Therefore, it is our responsibility to develop precepts, stillness, and wisdom within our mind. When our mind fully perfects these three, understanding and wisdom will arise. Then, the mind can sever all clinging to the five aggregates. Once the mind completely lets go of this clinging, it will no longer grasp any of the aggregates and will not be reborn again.  

Thus, when the mind reaches Nibbāna, it does not cease or disappear. It is simply a natural state—free from suffering—because the mind no longer clings to the name-and-form (nāma-rūpa) that brings suffering.  

Even if we intellectually understand this now, we still cling to the five aggregates.  

We have not yet abandoned this clinging. Therefore, we must meditate—practice stillness (samatha) and insight (vipassanā).  

Serenity meditation calms and strengthens the mind. Then, with this stable and powerful mind, we practice insight—contemplating how the five aggregates are impermanent, unsatisfactory, and not-self.  

We examine:  

- How form is impermanent, suffering, and not-self.  

- How feeling, perception, mental formations, and consciousness are changing, impermanent, and devoid of self.  

We must rely on our own wisdom to clearly understand and know this. Only then will the mind relinquish doubt and willingly let go.  

If the mind does not use wisdom to resolve these doubts, it will refuse to release its grip. Thus, it is our duty to practice serenity and insight. We must comprehend the truth within the five aggregates—there is no need to seek it elsewhere.  

---Ajahn Golf  

27/6/2025 Morning  

@ Utama Bodhi Vihara (UBV), Selangor, Malaysia  

Excerpted from <32:30

----Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ 

《涅槃是無時無刻的最高快樂》 《Nibanna is the highest happiness at all time》

“...Before ordination, I was a non-religious person,

not living in a home that practiced Buddhism.

Going to the temple regularly, I had no attachment

to rituals and various merit-making activities.

When I began to encounter the teachings of the Buddha,

I learned about meditation.

At first, I only focused on walking meditation and sitting meditation.

In the monastery of Luang Ta, I was instructed to do just that;

I was not allowed to go anywhere or do anything else.

The results we gain from practicing

according to what the Buddha practiced

and taught us to do are...

to give alms completely, keep the precepts pure,

and meditate fully, cultivating mindfulness,

concentration, and wisdom to the fullest.

The results will surely be complete as well.

No happiness in this world can compare to the happiness

that arises from peace: “Nattaḥi sāmti paraṁ sukhaṁ.”

If peace arises through concentration, it is temporary—

a fleeting bliss, like watching a movie trailer.

But if it is “Nirvana,” it is the real movie,

playing continuously day and night,

twenty-four hours a day, standing, walking, sitting, lying down,

experiencing “paramaṁ sukhaṁ” all the time,

needing to do nothing else; having eaten and been satisfied,

one has transcended both sin and merit...”

“...在出家之前，我是一個非宗教人士，

不生活在信奉佛教的家庭中。

雖然經常去寺廟，但對儀式和各種行善活動

毫無執著。

當我開始接觸佛法時，

才了解到打坐的事情。

最初，我只專注於行禪和坐禪。

在Luang ta 的寺院中，師父要求我只做這些；

不讓我去任何地方，也不讓我做其他事情。

我們從按照佛陀所修行的方式

所獲得的結果是...

讓我們完全地布施，保持戒律的純淨，

充分打坐，培養正念、

專注和智慧，達到最完整的狀態。

結果必然會是完整的。

這世界上沒有任何幸福能與

來自內心平靜的幸福相比：“Nattaḥi sāmti paraṁ sukhaṁ。”

如果是通過專注而獲得的平靜，那是暫時的——

一種短暫的快樂，就像看電影預告片。

但如果是“涅槃”，那就是正片，

日夜不斷播放，

每24小時都在站立、行走、坐著、躺著，

一直在體驗“paramaṁ sukhaṁ”（最高的快樂），

不需要再做任何事情；吃飽了，

罪惡和功德都已超越了......”

----Ajahn Suchart 

當我們何時能放下對「名色身心」的執取，

我們便抵達真真正正的法。

「蘊界」離散消融，但法依然如故——

心與涅槃水乳交融，與涅槃合為「一」，

無邊無際，無範圍，無粒無顆，

無處可安，無來亦無去。

The moment we release our clinging to nāma-rūpa (mind and body),

we arrive at the true Dhamma.

The khandhas (aggregates) dissolve, yet the Dhamma remains—

the mind merges with Nibbāna, becoming "one" with it:

boundless, without dimension, neither particle nor mass,

unlocated, neither coming nor going.

August 26, 2012 A

00:04:53～00:05:19

----Luang Por Pramote

<parinibanna of an arahant>

You've seen through the stupidity of existence—craving promising you happiness but delivering you suffering.

The attachments promising you security but just giving you more and more problems.

You find letting go, giving up, abandoning—not just what's out there, but abandoning what's in here—not just abandoning the objects of craving, but abandoning the one who does the craving—the doer.

Not just abandoning the objects of attachment, but abandoning the thing which picks it up in the first place—the illusion of self.

So all of that just disappears—and then you know.

You know it because you know cause and effect—seen very clearly.

Why rebirth happens? Because you want this body—you want some sort of body—that's why you get reborn again.

Or you want some sort of mind—get reborn in the rūpaloka or arūpaloka.

This is the stupidity—the avijjā.

Once that is seen through—you know that that which causes rebirth has gone—that attachment, that craving—completely.

The source of it is completely gone—there's no way it can arise again.

Once you've seen it, it can't come back again—if you've truly seen it.

Things have ceased—the fire has gone out—you can't kindle it again.

Once that fire has gone out—it's obvious.

Insight comes—khema, santi—birth has been destroyed—future birth.

And you just become—like it says in the Therāgāthā—just like a workman waiting for their wages.

You know that this five khandhas still going on—according to kamma. But soon it will end.

When it ends, there'll be no more—keep going just for the sake of the teaching, keeping going for the sake of having other people offer alms and get that great merit of giving to an arahant.

Keeping going just out of compassion for the world—and the greatest compassionate act a person can do is to be an arahant and to continue for a while for the great compassion for the world.

And then—at the end of that lifespan—and the arahant completed their duties—when the karmic forces means that this particular group of five khandhas is worn out—that nirodha just ceases and doesn't arise again.

Vedanā—gone—nirodha—just goes out like a candle flame—never to arise anymore.

Saññā—perception—always interpreting this, judging that—it's gone—never to arise again.

And saṅkhāra—all of these constructs of the mind—thoughts, ideas, views—it just—one last saṅkhāra disappears—not knowledge—that now it's gone—never to arise again.

The consciousness—those are all aspects of consciousness—the consciousness itself—just the magician's trick—rose from emptiness, goes to emptiness—never to arise again.

The flame—one more flicker—the last moment of consciousness before the arahant parinibbāna—and then—gone.

All gone—all parinibbāna—the end of the affliction.

Five khandhas—the Buddha said—the dukkha, there has ended.

That's what we call parinibbāna—complete ending of things.

So often in the world, people do not understand what Nibbana is because they still have a sense of self.

Nibbana and anattā have to go together—you can't understand one without the other.

You can't understand Nibbana without anattā—you cannot understand anattā without Nibbana.

That's why the first experience of Nibbana is for the stream-winner—when they see anattā, they see both together—same aspect of the one Dhamma of cessation.

Seeing that—seeing that first experience of the Dhamma of the Buddha—and now it's real—happens once one understands anattā.

One understands why Nibbana is a complete ending of all things—there's never anything there anyway—just a process which is now finished.

It's time—kamma turns itself off—that's it.

This is what parinibbāna means—Nibbana all around—the arahant—cause of rebirth is completely gone.

Five khandhas continuing; then parinibbāna—the five khandhas completely disappeared.

Sometimes I talk like this—sometimes people will understand this, sometimes they'll half understand it, sometimes they think this is completely gobbledygook and they don't want to believe it.

Doesn't matter—it's in your minds now. One day, it will be seen.

And when it be seen, it'll be the most beautiful thing in the world.

Those people who understand this—the most wonderful thing about arahants is—they're happy.

Those people who commit suicide in the world—who hang themselves, shoot themselves, jump off a bridge—that's a different type of suicide, as it were, to the arahant.

The arahant is just smiling as they disappear—the same way the simile of the Cheshire Cat.

Just before the Cheshire Cat's head in the sky in Alice in Wonderland completely disappeared—the smile was the last thing left—then it completely disappeared.

Let's see—arahant—everything disappearing.

First of all, the body disappearing—rather, the head disappearing—no ears, no cheeks, no eyes, no nose, no whiskers—just leaving the smile.

Five senses disappearing—the body disappearing—just leaving the mind—the smile.

And the mind—the last thing which disappears.

You went to parinibbāna, as it were, with a huge smile on your face—with a brilliant mind in fourth jhāna—gone.

So that's what Nibbana means.

So hopefully, each one of you will see that, will be that, and will completely end this cycle of suffering—and on the way, inspire so many other beings.

This is the way out of the prison.

Get out of prison—and you'll widen the tunnel as you go—so other beings can also go through.

----Ajahn Brahm

image cred. to the island

Excerpted from:

https://www.youtube.com/watch?v=5GSB6-VWhFY

〈阿羅漢的無餘般涅槃〉

你已徹底看透存在的愚蠢——渴愛總是許諾快樂，帶來的卻只有痛苦。

執著總是保證安全，帶來的卻只是無盡問題。

你發現放下、捨棄、拋離——不僅拋棄外在一切，更捨棄內在執取——不僅捨棄渴愛的對象，更捨棄那個渴愛者——造作者。

不僅捨棄執著的客體，更要捨棄最初撿起執著的那個東西——自我的幻覺。

當這一切全都消融——你便真正知曉。

你之所以知道，是因為已徹見因果。

為何會有再生？因為你貪戀這個身體——渴望某種形體——所以才會再度受生。

或者你想要某種心——因而投生色界或無色界。

這就是愚痴——無明（avijjā）。

一旦看破這點——你就知道導致再生的根源已斷——那些執著、那些渴愛——徹底滅盡。

其源頭已完全枯竭——再也無法生起。

真正徹見真理後，它們便無法捲土重來——如果你已如實徹見。

東西已止息——火焰已滅——無法再次點燃。

當火焰徹底熄滅——一切昭然若揭。

智慧生起——安穩（khema）、寂靜（santi）——未來生已斷盡。

你便如《長老偈》所言——如同等待薪資的工人。

明知這五蘊仍隨業力運轉——但終將止息。

當其滅盡，便不再續流——僅為弘法而住世，為讓眾生有機會供養阿羅漢積累功德。

僅出於對世間的慈悲而住世——而一個人能行的最大慈悲，就是證得阿羅漢後，因為悲憫而再存活一陣子。

直到——壽命終盡——阿羅漢圓滿其使命——當業力意味著這組五蘊已然耗盡——滅盡（nirodha）便不再生起。

受（vedanā）——滅盡——如燭火般永熄。

想（saññā）——總是分別這、判斷那——永滅不起。

行（saṅkhāra）——所有心所造作——念頭、觀念、見解——最後一個行蘊消失——並不是知識——就此永滅。

識（viññāṇa）——這一切意識的面向——識的本身——不過是魔術師的把戲——從空中生，歸於空——永不再現。

火焰最後一次閃動——阿羅漢般涅槃前的最後一識——隨即——寂滅。

一切滅盡——無餘涅槃（parinibbāna）——折磨的終結。

佛陀說五蘊——苦，於此滅盡。

這就是我們所稱的般涅槃——諸法的徹底止息。

世人常不理解涅槃真義，只因他們仍有自我感。

涅槃與無我必須並觀——無法只理解其一。

不悟無我，則不解涅槃——不證涅槃，則不徹無我。

這就是為何初證涅槃的須陀洹——當他們見無我時，兩者同時徹見——同屬滅諦。

親見此法——初嘗佛陀教法真味——此刻方為真實——唯有悟無我時才能體證。

方能明白為何涅槃是一切法的終結——本來無一物——只是過程的完結。

時間已到——業力自熄——如是而已。

這就是般涅槃的真義——圓滿涅槃的阿羅漢——輪迴之因已徹底斷盡。

五蘊相續；而後般涅槃——五蘊徹底消散。

有時我這樣開示——有人能懂，有人半懂，有人覺得完全是胡言亂語而不願相信。

無妨——種子已植入心田。終有一日，會親見實相。

而當親見時，那將是世間最美妙的事。

那些明白的人——阿羅漢最殊勝之處在於——他們無比安樂。

世間那些自殺者——上吊、舉槍自盡、跳橋——可說與阿羅漢的「自殺」截然不同。

阿羅漢在消融時始終微笑——就像《愛麗絲夢遊仙境》裡柴郡貓的比喻。

柴郡貓的頭消失前——最後留下的是笑容——然後才完全消失。

且看——阿羅漢——一切逐漸消融。

首先身體消融——更確切說頭部消融——雙耳、面頰、眼睛、鼻子、鬍鬚逐一消失——只留下微笑。

五根消融——色身消融——僅存心意——那抹微笑。

而心——是最後消融的部分。

可以說，阿羅漢是帶著燦笑般涅槃——在第四禪的澄明心境中——寂滅。

這就是涅槃的真義。

願你們每個人都能親證此境，成為覺者，徹底終結這苦的輪迴——並在道上啟發無量眾生。

這條出離牢獄之路。

當你越獄時——沿途會拓寬隧道——讓其他眾生也能通過。

——阿姜布拉姆

節錄自：

https://www.youtube.com/watch?v=5GSB6-VWhFY

〈涅槃＝精神自殺？〉

當你真正明白涅槃是什麼——你看見的是終結，五蘊的止息。是六根的止息，是受想行識的止息，是色身的終結——一切的終結。

有時當我這樣說時，人們會反駁：「這根本就是徹底的精神自殺。」

但所謂自殺，首先得有個「自我」可殺才行。

就像《愛麗絲夢遊仙境》裡柴郡貓的比喻——多年前我講這個比喻時有些記錯了，其實不是柴郡貓出現在空中——只有牠的頭浮現，而且當時是紅心皇后（不是白皇后）下的命令。

紅心皇后對劊子手說：「砍掉牠的頭！」劊子手很合理地回答：「我怎麼砍頭？牠只有頭沒有身體啊。當只有頭而沒有身體時，根本無從砍起。」

同理——當根本沒有「我」存在時，何來自殺？當本來無一物時——從來就沒有真實存在過——一切只是幻象的遊戲時，又何來毀滅？

我們可以這樣說——甚至有人靠談論這些寫書謀生——但他們無法實證這些道理。這些終究只是概念和文字。

關鍵在於——唯有親身體證才能知曉。

而確知這種體驗的唯一方式，就是逐步放下——一層層地放下。這些階段便是越來越接近涅槃——越來越接近諸法消失，越來越接近火焰熄滅的過程。

這就是涅槃的真義——熄滅、消散、終結。

因此在傳統的修行次第描述中——再次強調，這只是自然發生的過程——你遲早會經歷（若非今生，便是來世）。

——阿姜布拉姆

節錄自：

https://www.youtube.com/watch?v=5GSB6-VWhFY

<nibanna=spiritual suicide?>

You realize what Nibbana is—you see ending, the cessation of the five khandhas. It's the ending, the cessation of the six senses. It's the ending of perception and feeling, of consciousness, of body, form—ending of everything.

Sometimes people, when I talk like this, they say, "That's just like absolute spiritual suicide."

You can only be suicide when there's someone to kill in the first place.

Like the simile of Alice in Wonderland with the Cheshire Cat—when I said that many years ago, I got the simile a little bit wrong, because it wasn't actually the Cheshire Cat appeared in the sky—it was just its head appeared in the sky, and it was the Red Queen (not the White Queen).

The Red Queen told her executioner, "Off with its head!" The executioner quite rightly said, "How can I chop its head off? It's only got a head—hasn't got a body. You can't chop someone's head off when there's only a head, not a body."

Same way—you can't have suicide when there's no one there. You can't have annihilation when there's nothing there—never was anything there—just a play of illusion.

We can say that—and sometimes people have even made livelihoods of saying these things, writing books about these things—but they can't practice these things. It's just ideas and words.

The point is—it's in the experience that you know.

And the only way that you can be sure of that experience is to gain those stages of letting go—stages of letting go. They're just stages of getting closer and closer to Nibbana—closer and closer to things disappearing, closer and closer to the flame going out.

That's what Nibbana means—the going out, disappearing, ending.

That's why in the usual description of the process—again, this is all just a process, a natural process—it will happen to you sooner or later (if not sooner, then later).

----Ajahn Brahm

Excerpted from:

https://www.youtube.com/watch?v=5GSB6-VWhFY

Only when there is some persistent entity there to begin with can we use the word annihilate. But for the remainderless ending of an empty natural process, we use the word cessation. Nibbana is the empty and natural process of body and mind doing its cessation thing.

唯有當某個持續存在的實體最初存在時，我們才能使用「斷滅」這個詞。但對於一個空虛自然過程的無餘終結，我們使用「止息」一詞。涅槃即是身心這個空虛自然過程的自行止息

----Ajahn Brahm

《阿羅漢的境界》

如果不停地修行下去，到最後心不會再有執著

這個心稱它為識蘊也行。 

我們不停地修行，會看見它是識元素，感知元素。心不再有滿意不滿意，不再對識元素再有任何的緊抓不放，心就會空，心就會放下一切的所緣，對所緣已經沒有興趣了，放下了，就會回來跟自己在一起。

心就不安在所緣上面，不安在色、 聲、 香、 味、 觸上面，不再安住在法裡。一旦心無處可安了，就沒有地方再去投生、 出生了。我們修行直到我們已經放下心了，心就不再安在任何境界裡面了。這個帶我們去投生的投生心不再存在了，沒有地方進去浸泡在所緣裡面了。

我們的心一直跟所緣連在一起的，慢慢去體會。有時候黏著於好的、 壞的、 苦的、 樂的所緣上面。一旦沒有了投生心，不再去抓取任何的所緣了。它就不需要再做些什麼，自然就會安住。心它是很知足的，它是寧靜、 滿足、 飽滿的。 心不會再有任何的動搖。

比如我們站著，然後在我們旁邊打雷了，閃電。身體會受到驚嚇，但是心是如如不動的。如果修行到有一天，就會來到這樣的程度。那個心是超越世間的心，世間再也進不到心了，心不用再出生了

----隆波帕默

 2025.02.08 

《The State of an Arahant》

If we continue practicing diligently until the end, the mind will no longer cling to anything.

This mind can be called the aggregate of consciousness.

As we keep practicing, we will see that it is merely the element of consciousness, the element of awareness. The mind will no longer be pleased or displeased, no longer cling to the element of consciousness in any way. The mind will become empty, letting go of all objects. When it loses interest in objects and releases them, it returns to dwell within itself.

The mind no longer settles on objects—not on forms, sounds, smells, tastes, or touches, nor even on mental phenomena. Once the mind has nowhere to settle, there is no place left for it to be reborn. We practice until we have fully let go of the mind, and the mind no longer dwells in any state. The mind that leads us to rebirth ceases to exist; there is no place left for it to immerse itself in objects.

Our mind has always been connected to objects—slowly, we come to realize this. Sometimes, it clings to pleasant, unpleasant, painful, or pleasurable objects. But once the rebirth-making mind is gone, it no longer grasps at any object. It no longer needs to do anything and naturally comes to settle. The mind is content—serene, satisfied, and fulfilled. It no longer wavers.

For example, if we are standing and thunder suddenly strikes nearby, lightning flashing, the body may startle, but the mind remains unmoved. If we practice diligently, one day we will reach this level. That mind is transcendent, beyond the world. The world can no longer penetrate it, and the mind no longer needs to be reborn.

— Luang Por Pramote

2025.02.08

《阿羅漢死的時候》

阿羅漢修四念住跟我們不一樣，他們的心已經跟蘊剝離開了

他們死的時候.... 這個隆波還沒有遇到過，因為依然還沒有入那種涅槃，因為依然沒有死

他們教導說，心就會來看蘊

就會來檢查蘊

到最後就會把蘊扔掉，同時也把心扔掉

這顆心已經不像我們現在有的心了

我們現在有的心是屬於識蘊裡面的心

我們來到苦的終點的那顆心，心已經從識蘊剝離開了，變成識元素。

到最後心把識元素扔掉，不再執著識元素，把它放開

事實上一開始（證悟阿羅漢果時）已經不執著了，但只是仰賴於它作為工具。

苦的終點就在那個地方

----隆波帕默

2025.04.20

"When an Arahant Dies"

Arahants practice the Four Foundations of Mindfulness differently from us—their minds have already separated from the aggregates (khandhas).

When they die... Luang Por (Venerable Father) has not yet encountered it, because I have not yet entered this kind of Nibbāna, I have not yet died.

They teach that the mind will come to observe the aggregates,
will come to examine the aggregates,
and in the end, it will discard the aggregates, and at the same time, discard the mind as well.

This mind is no longer like the mind we currently possess.
The mind we have now belongs to the aggregate of consciousness (viññāṇa-khandha).
The mind that reaches the end of suffering has already separated from the aggregate of consciousness, becoming a mere element of consciousness.

In the end, the mind discards even this element of consciousness, no longer clinging to it, letting it go.
In truth, from the very beginning (upon realizing Arahantship), there is no clinging—only reliance on it as a tool.
The end of suffering lies precisely there.

— Luang Por Pramote
2025.04.20

《涅槃是永恆之樂》

Luang ta siri :就好像已經熄滅了的火，所有苦都滅去了，沒有去哪裡。

證入涅槃就是永恆的快樂。心證入涅槃就是最殊勝的快樂一直下去

不會再輪迴了，只是一直永遠在涅槃的快樂當中

信徒：即不會有色身呈現了？

Luang ta siri:沒有什麼字和詞語可以形容到他，涅槃就是滅盡。就是什麼也是滅盡了。所有的苦和煩惱也是滅盡了

《Nibanna is Eternal Bliss》

Luang Ta Siri: It is like a fire that has been extinguished; all suffering has cease , has gone nowhere.
Attaining nibanna is eternal happiness. When the mind realizes nibanna , it experiences the most supreme bliss that continues endlessly.

There will be no more rebirth; one remains forever in the joy of nibanna.

Believer: So there will be no physical form presented?

Luang Ta Siri: There are no words or phrases that can adequately describe it; nibanna is complete cessation. Everything has ceased, including all suffering and defilements

《知元素融合在一起？》

信徒：在涅槃中，只有這個知識元素存在。所以阿羅漢去世後，這個知識元素會與其他佛和阿羅漢的知識元素融合在一起嗎？

阿姜蘇差特：它們都是分開的，不會融合在一起。每個獨立的知元素只是單獨存在。 

《Knowing element blends together?》

Devotee: In nibanna, only this knowing element left. So after an arahant dies, will this knowing elements blend with other Buddhas and arahants’ knowing element?

Ajahn Suchart: They are all separated, they do not joined together. Each individual knowing element just exist all by itself 

《不生不滅的心和涅槃》

我們透過覺察呼吸的生滅，即它的生死

我們一直察覺下去，最後我們的心就會變成不生不滅，不死的心；這就是涅槃的境界

我們看見呼吸的生滅生滅、 生死生死，到最後我們連呼吸的生滅也看不到了，只看到空，看到不生不死的境界，看到空。到最後剩下覺知、 空、 不生不死的境界，這也是佛法僧也存在在裡面的境界

---Luang ta siri 

"The Uborn and Undying Heart and Nibanna"

By observing the arise and fall of our breath, we become aware of its birth and death. As we continue this awareness, our mind transforms into an unborn and undying heart; this is the state of Nibanna.

We see the arise and fall, birth and death of the breath;  and finally, we can no longer perceive the cycle of breathing; we only see emptiness, the state of being undying and unchanging. In the end, what remains is awareness, emptiness, and the state of being unborn and undying, which is also the realm in which the Buddha, Dharma, and Sangha are in

--- Luang Ta Siri

信徒：剛才說呼吸是五蘊，我都明白心在呼吸就是識，那麽請問受想行怎樣在呼吸那裏體現出來？

Luang ta siri: 當眼見色的時候，心會知道，眼識就會生起，接著生起喜愛和討厭，這個就是行蘊的生起。

關於喜愛和討厭的感受，這樣就是感受來的

你觀呼吸的時候有什麽感受那就是受。

呼吸是色法，我們去覺知呼吸就有個心識的生起，有個識生起。

你觀呼吸有什麽感受生起這個就是受

你的心有什麽情緒那個就是行。

你的心對它有個記憶這個就是想。

就是色受想行識的生和滅。但是如果見五蘊的生起，是粗的身體，會察覺五蘊的生起更加容易。如眼見色，見到這個東西那個東西。這個受想行識的生起就會更加容易察覺到它的生滅

所以眼見色，如果是純粹的知道是沒有什麽的，但是眼見色有了個我，我喜歡、我討厭的時候，就會有種種的情緒出來。

所以如果是阿羅漢的話，知道五蘊是無我，無我在五蘊，五蘊不是我的。那所以這個時候六根對六境，這個五蘊的生滅，是知道無我，所以就不會有内心的感受、情緒的生起。所以他就是去到觸就停止。個心是清涼，這個就是涅槃。

但是如果我們認爲五蘊是我、‘我的’的時候，我是五蘊；當眼見色、耳聼聲，有個我在的時候，就變成我喜歡、我討厭，這種種的情緒、感受，就會生起。如果誰能夠去除内心的執取、對五蘊的執取，就算我們再無聼法都是可以的。

因爲情緒都是從心生起的，如果我們可以去除内心對情感、情緒的執取，我們就算沒去聼法也是可以的。之所以有情緒起伏的生起、貪嗔癡的生起，是因爲我們認爲有個我在。有個我在的時候，就會有種種情緒的生起。但是如果將内心的我去除，這些情緒就不會在心生起了。這就是涅槃

如果心是對色聲香味觸法有所執取、貪愛的話，這是屬於世間的心。但是這個心對色聲香味觸法生起貪、嗔，這是屬於世間的心。任何一個心是無貪、無嗔，對色聲香味觸法，對五蘊無喜愛和厭惡，那這個就是涅槃的心。

因爲心認爲有個我，迷失了認爲五蘊有個我，所以就會生起有貪和嗔。但是如果我們的心能夠理解五蘊的無我，那樣就不會生起貪嗔，這樣就是涅槃了。

當成爲初果之後就需要訓練這個正念，即當六根接觸到六境的時候，是知道沒有一個我在。是爲了不會從中生起這個貪嗔和痛苦，那樣的話心就能夠清涼、體證涅槃這個就是梵行的滋味，即luang pu see 所寫的

---luang ta siri

《1：34：23

7-4-23 下午問答

信徒1：有很多大師父修到終點，例如luang ta mahabowa講過心是常的。但是看過許多經典，譬如在中部，佛陀就引導火種辯論家，識是無常的。而在相應部經典，佛陀就說這個心在日夜不斷地生滅。想問luang ta 怎樣去理解這個矛盾呢？謝謝

Luang ta siri ： 一切行蘊是無常的，這個身心是無常的。所有行蘊是無常的，sabbe sankhara anatta 亦即是一切行蘊都是沒有一個自我的。這個六界所聚合的行蘊是無常的。Sabbe dhamma anatta 就是所有法是無常的。一切行蘊是造作出來的，譬如說六界是混合造作出來的，它是無我的。非行蘊，即是原本這個心也都是無我

這個心分爲兩種。關於世間的心是無常的，出世間的心是常的。這個行蘊的心，即任何思想念頭的造作是無常的，原本這個心是常的。你聽得明嗎？

信徒1：一點點

Luang ta siri :如果不明白你可以出家修行 (大衆笑)

信徒2：可以這樣理解嗎？我試過聽過luang ta 講。做安般念的時候，他可以去到心解脫。心解脫的時候心的狀態是純覺知的。我們可否這樣講的就是，如果那個識無常、無我的話，就是當mahabowa 講的心很清净，是常的，是在說 那個是pure awareness 的時候的心。即那個心是純粹覺知的心。而我們在說的識是無常的，是眼耳鼻舌身意的識。我這樣講可能大家比較清楚明白一些，不知對不對？

Luang ta siri: 對的。當我們的心去到四禪，只是純粹的知道知道，這個心是不死的。那個狀態即身是沒了呼吸，只剩下心是知道知道。那這個心就是阿彌陀佛，是無邊無量的覺知，是不死的。阿彌陀的意思即無邊無量，不能夠衡量的。那在那個狀態，知道知道剩下個心，知道知道的狀態，，心解脫是沒有五蘊的。那個狀態就是無量壽來的。沒有任何時間、空間的限制。。關於所講的識，就是眼識色、識即是知道的識。耳識聲，鼻識香，舌觸味，身觸觸，心識法。那這個識就會不斷生滅。正確！

《1：28：39

5-4-2023 HK 講座

--------

信徒：剛才luang ta 講。我們有地水火風空識，是否即是阿羅漢死了之後，那個識元素不再顯現在任何名色相繼流，只是融入在大自然？

Luang ta siri :地水火風敗壞，剩下識，已經是沒了貪嗔癡，識入涅槃。不是說心所，或五蘊裏的識。因心所有許多

信徒：那是否識會融入大自然？

Luang ta siri:這個五蘊的識是例外。五蘊的識是會生滅的，但是入胎的識是另外一樣。所以入胎的這個識就是主母，五蘊的識是後期，出生後會有心的。五蘊的識就是，如果將煩惱拿開，將煩惱拿走，就不再出生。所以要戒定慧將他清除，才可以去到解脫。

他們看阿比達摩，理解錯的意思也是許多的

7-4

更多關於luang ta siri

https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6%E5%80%91%E8%88%87%E8%91%97%E4%BD%9C/%E6%B3%B0%E5%9C%8B/luang-ta-siri

信徒引用的經典：

中部 35

https://agama.buddhason.org/MN/MN035.htm

相應部12.62

https://agama.buddhason.org/SN/SN0333.htm

信徒：呼吸有分粗幼長短，那有無分一個次序?

Luang ta siri : 就是呼吸是長、短、粗、幼你就去知道它。呼吸有時常的時候就知道長、呼吸短的時候就知道短。粗的時候就知道粗、微細的時候就知道微細。到最後長的話就會變爲剛剛好，不長不短，短的就變回長的，不長不短。粗的就會慢慢配合中道。到時候呼吸就會剛剛好，不長、不短、不粗、不幼。

那這個呼吸繼續去看下去，去到剛剛好、平衡的。再看下去呼吸就會很柔軟、微細，到最後就會沒了。之後心就可以從五蘊暫時解脫出來，那我們就可以嘗到解脫的滋味了。解脫之樂就是說心從五蘊解脫出來的，是覺知、空空、清涼。這就是品嘗到解脫之樂，就是嘗到梵行之樂。這個就是後面所寫的 ‘嘗到解脫的滋味了’ 是沒有比這個境界更加舒服、更加快樂的。世間沒有一樣東西比它更加舒服、更加快樂。這個就是嘗到解脫的滋味。解脫就是屬於佛教中的精髓，那就是涅槃。涅槃就是佛教中的精髓。

涅槃不是一件很困難的事，在和我們很近的地方，很近我們。所以看到這個解脫，就等於我們開始見到涅槃。這個被稱爲涅槃，稱爲梵行的滋味、味道。想看到沒有？就要修安般念。

就一定要有念、呼吸在出入息。無論早晚、行住坐臥，做什麽都好，一直在這個呼吸，覺知這個呼吸。之後自然就會見到解脫、體證這個解脫。所以大家要快些修。涅槃就在呼吸這裏。涅槃就在我們的心裏面，不在其他地方。如果心在這從五蘊、呼吸解脫出來，就叫做心解脫。接著就會生起慧解脫。

爲甚麽我們見不到呢？就是因爲我們沒有精進、努力去修，所以就會覺得困難。如果我們真的去修，一直修下去，就一定會見到的。

出入息多修習、多培養，意思就是我們一直覺知這個呼吸入、覺知這個呼吸出。一直有正念在呼吸多修習出入息。

在我出家的時候有大師父教導我要覺知呼吸7-8個小時。那些大師父教導每天有正念在呼吸8個小時就足夠了。但是我修到15個小時。我覺得太少了。我要每天15個小時。所以就這樣每日覺知這個呼吸出入最少15個小時。心沒有跑出去其他地方，心一直在這個身心入面，在身體裏净化。不斷净化，所以這個身體才變得清净、給它净化。所以多修習、多培養都會讓這個身體清净、净化，到最後有什麽在身體跑出來都會變成舍利子。這個就是關於出入息念的修行

<35:15:18

7-4-23 下午問答

沒有其他東西，今天我會開示關於佛陀的教導、教導的法。 

就是我後面，luang pu see 所寫的vimutti, 意思即是解脫。意思即是一個人假如不能夠見到這個解脫，就未嘗到梵行的滋味。大家已經達到解脫（？）。

Vimutti 即解脫，即從五蘊解脫出來的意思。所以這個解脫就是佛教中的精髓。佛教中的精髓不是說戒定慧、buddha dhammo sangho，佛教中的精髓最主要是這個解脫。這個解脫也可以說是涅槃。心已經從五蘊、一切假設、名相解脫出來，心一直都是處於解脫之樂之中的。這個就是叫vimutti 。 （巴利文） 意思即是這個涅槃是空的。空的意思，即我們依然有五蘊這些東西存在。空的意思，就是空了這個我，空了這個我執。但世間的概念法就是眼耳鼻舌身意，這些依然是存在的。以自然法來看，就是沒有一個我、人、衆生、他存在在入面的。當知道沒有一個我在五蘊的時候，這樣眼見色、耳聼聲，都是純粹看、純粹聼、純粹聞到香味，但是無一個我在入面。

有人、衆生在這裏沒有？ （沒有）

眼見色有一個我在見到嗎？（沒有）

眼見到色只是見到，耳聽到聲音只是聽到。鼻聞到氣味只是聞到，舌觸到味，只是觸到。身體觸到觸，心觸到法都純粹是觸到；沒有一個我。心只是捨心，這個就是涅槃

我們來訓練正念、訓練這個智慧，就是我們六根對六境的時候，知道沒有一個我在，這樣就從這個觸，即六根對六境生起的觸，而引申的感受、情感，那這個心就會一直清涼，沒有執取，這個就是讓到我們的心達到涅槃。

見到都只是見到、聽到都只是聽到，聞到都只是聞到，但是無一個我在入面，純粹是見到、聽到、聞到，但是無個我在聽到、看到、聞到。心是安定、空、中性和捨心，這個就是解脫。這個就是心已經從五蘊的執取中解脫出來，這個就是解脫 ，vimutti。

當五蘊的生滅生滅，即眼見到色、生起滅去，耳朵聽到聲音生起滅去。眼耳鼻舌身意，碰到這個色聲香味觸法，知道生起滅去，不會執取這個是我、我的，或者我在看、我在聼。這樣的心是中性，從五蘊的執取中解脫出來。心是空、安定，這個就是涅槃。這樣就是我們已經能夠嘗到梵行的滋味。你嘗到沒有？解脫就是這樣。

眼見到色、耳聽到聲音，不會執取這個五蘊。眼見到色、耳聽到聲音，五蘊一直都在生滅生滅，但是沒有執著是我、我的，這樣就是對五蘊無執取了。

關於有個人去問佛陀：涅槃是怎樣的？佛陀說涅槃是滅的。滅了這個輪回。關於這個輪回，即五蘊的輪回，就可以說是眼見到色，五蘊的生和死，耳聽到聲音就是生和死。眼耳鼻舌身意，就是隨著色聲香味觸法不斷在轉。生又滅、生又滅，這個就是輪回。當我們滅了這個五蘊的執取，還會有出生沒有？還有執取這個五蘊沒有？

這個身和心，色法和名法，我們稱爲五蘊。五蘊是有的嗎？如果無的話就可以滅除這個五蘊、滅去對五蘊的執取。這個五蘊就是日夜不斷生滅生滅。即眼見色、耳朵聽到聲音，不斷地在生滅生滅。這個五蘊入面有一個我沒有？有一個人、我、衆生在色受想行識沒有？ （沒有）

這樣就可以斷除這個輪回，心就會空起來，從情緒空起來。能夠滅除對五蘊的執取，就是能夠滅除這個概念、假設，心就會空。心就能夠解脫，看到這個涅槃，這個解脫。就是我們能夠親觀到這個涅槃。或者稱爲嘗到梵行的滋味-是同一樣東西來。 Luang pu see 所寫的。明白嗎？

--luang ta siri

7-4-23 晚上開示

信徒：我不是很理解到涅槃是什麽意思，我不知有無理解錯。涅槃即是沒了形狀、意識。那麽我們追求到最後就是成爲空氣，是不是這個意思？

Luang ta siri: 涅槃就在我們的心裏。每個人的心都有這個涅槃在。如果沒有這個心，又怎可以證到涅槃呢？

但是證入涅槃的心是清净的心。即以這個戒定慧將煩惱全清除。即心已經是沒有了貪嗔癡煩惱，那這個就是涅槃。

心是沒有時間、壽命限制，是無量壽。但是如果在涅槃的話，是沒有這些造作、思想念頭。他的心已經從一切概念法、五蘊解脫出來。是沒有一個自我在這個大自然界。明白嗎？

是屬於沒有一個自我、我在，屬於自然界。

只是增上心，沒有其他東西在，只是有覺知覺知、空空。一直是充滿著解脫之樂，沒有任何壽命，沒有任何時間的限制、沒有任何再生再死。所以智者他們才希望見到涅槃，因爲不用再輪回。不需要再做人、養活家庭，讓到自己辛苦、難受。

但是心一直享受在解脫之樂之中。是在未死之前已經先見到、成就到這個解脫之樂。

當死了之後心就直接進入涅槃。心就不再受身體限制，沒了這個五蘊。

心是沒一個執著、沒一個執取，只是解脫之樂。

當五蘊還在，還在生存的時候，心看到這個解脫之樂，就是有餘涅槃。

當五蘊的身體死了、圓寂了，那這個就是無餘涅槃。

所以在我們還有生命的時候，我們就要實修，好像我今日所講、所教導大家去禪修，以心來對治心。

就是我們去除心對五蘊的執取，就達到出世間的心。即不再執取於概念法之間、名相之中。

明白嗎？

《1：16：27

7-4-23 晚上

阿姜尊者：你來自哪裡？

問題：我來自阿魯巴，距離這裡約24小時路程，在加勒比海某處。我的問題是：是什麼看到心 (citta)？是佛陀 (Buddho) 本身嗎？是那個「知」看見心 (citta) 嗎？心 (citta) 和佛陀本身是分開的嗎？

阿姜尊者：好吧，我們一個一個回答吧。「佛陀」 (此處指Buddho) 是心 (citta) 創造出來。心 (citta) 用思想來創造「佛陀、佛陀」——當你思考時，你會想起佛陀、佛陀。這種思考被稱為「行 (saṅkhārā)」，是心 (citta) 的一部分。心 (citta) 就是知者。大多數時候，心 (citta) 只知道行 (saṅkhārā)，因為行 (saṅkhārā) 不斷阻擋心 (citta) 認識自己。因此，當你使用「佛陀、佛陀」時，最終你的思想 (行) 會停止思考。

當思想停止，便剩下心 (citta)。然後，心 (citta) 會看見自己。就是這樣。

問題：心 (citta) 如何看見自己？

阿姜尊者：停止思考，就是心 (citta) 看見自己的方式。現在，心 (citta) 不看自己，它看的是思想、看的是思考。當你停止思考 (它阻擋心 (citta) 看自己)，你就會看到心 (citta)。

問題：心 (citta) 本身是不死嗎？

阿姜尊者：是的，心 (citta) 永遠不死。心 (citta) 是一種精神性的存在，來到並擁有肉體。當身體死去，心 (citta) 不會跟身體一起死亡。假如心 (citta) 仍然有任何渴望，它會尋找一個新的身體。這就是我們所謂的轉世，我們不斷轉生。我們不斷獲得新的身體，因為我們仍然有渴愛，我們對利用身體去獲得快樂有欲望。但一旦你能夠修習禪定，讓心 (citta) 本身感到快樂，心 (citta) 就不再需要身體。然後，就不會有再生。

問題：所以，心 (citta) 會獨自漂浮。

阿姜尊者：是的，在精神性的空間裡。它不需要身體去令自己快樂。但目前，心 (citta) 與身體相連，並利用身體某種快樂。

問題：在涅槃的瞬間，心 (citta) 還在，還是心 (citta) 也消失了？

阿姜尊者：心 (citta) 總在那裡。某人達到涅槃時，消失的是渴望或欲望。明白了嗎？

問題：明白了。

阿姜尊者：你有關注我的 YouTube 講座嗎？

問題：我有在跟隨隆坡沙烏、隆坡門、隆坡喬布的教導。我已經修行了七年，想成為一名僧侶，以徹底結束所有的痛苦。這是我心中一個很大的問題，因為我以為有某種東西能看到心 (citta)，但其實是心 (citta) 在看自己。當我看到它時，什麼都沒有，這很奇怪，我不相信這個心 (citta)。

阿姜尊者：你不相信心 (citta) 所創造的思想。但你可以相信心 (citta) 本身，因為心 (citta) 是真實的。

然而，你從未看到它，因為你的思想阻擋了你，所以你只看到你的思想。從你起床的一刻開始，你就開始思考，因此你只看到你的思想；你從未看到知道的那一位，心 (citta) 本身——創造思想的那位。因此，你必須停止這些思想。一旦思想消失，你就會看到心 (citta)。讓我給你一個例子：就像看電視螢幕——當你打開電視時，你會看到螢幕上的影像，但你看不到螢幕，因為螢幕被出現在螢幕上的影像所阻擋，但一旦你關掉電視，會發生什麼？沒有影像出現，你看到的就是電視螢幕。

問題：我怎麼能一直保持在那種狀態？

阿姜尊者：首先，你要透過念誦「佛陀、佛陀」來保持正念以停止思想，然後坐下來觀察你的呼吸，直到你的心 (citta) 停止思考，然後你會看到那位知者，心 (citta)。下一步是教自己，思想和心 (citta) 是兩種不同的東西。不要相信你的思想，因為思想不是真實的；思想是無常的；它們來來去去。有好的思想和壞的思想。你只需知道哪些是好的思想，哪些是壞的思想。你丟掉壞的，保留好的。

問題：最後，我們也會放下好的思想嗎？

阿姜尊者：最終，你會放下所有的思想，但你仍然可以利用思想來幫助他人。就像佛陀，他仍然利用思想來教導法，但他不需要用思想來使自己快樂。

因為來自思想的快樂是短暫的，所以最好是擁有沒有思想的快樂。當心 (citta) 平靜時，那裡會有真正的快樂。好嗎？

問題：非常感謝。善哉，善哉，善哉。

——尊者阿姜蘇查 Ajahn suchart

在這段片看到涅槃 (nibbāna) 🤔

什麼是涅槃? 那是熄滅的意思。佛陀時代，所有人都認識這個字的

在這段片裡，Donald Trump 感受到了小涅槃😂明明很熱，當被人淋水的時候，熱力立即熄滅，立即感到涼爽

如果在佛教裡面，涅槃卻有另一個意思，那是指貪嗔癡的熄滅，煩惱的熄滅。（SN38.1)

我們許多人都體驗過小涅槃的～

例如在生氣的時候，突然被人淋水😂 怒火立即‘涅槃’了、 我們立即清醒了。（有些人則會更憤怒😂）

有些人禪修之前還有許多負面情緒，但打坐後；誒～變了另一個人，煩惱全都‘涅槃’ 了

我們每個人每天都能體驗到小涅槃的。原本一天下來還有許多煩惱，但一睡著. wow~ 一切都‘涅槃’了

當然，佛陀所指真正的涅槃，是貪嗔癡的永久熄滅。也不難做到，只需要修習八聖道就行了：正確的見解，正確的思維，正確的語言，正確的行為，正確的謀生方式，正確的努力，正確的憶念，正確的定力 

video cred. to 

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

In this video, we see nibbāna 🤔

What is nibbāna? It means extinguishment. In the Buddha's time, everyone knew this term.

In this video, Donald Trump experiences a small nibbāna 😂. It’s really hot, but when the ladies splashes water on him, the heat immediately nibbāna , and he feels cool right away.

However, in Buddhism, nibbāna has another meaning: it refers to the extinguishment of greed, hatred, and delusion, the cessation of defilements (SN38.1).

Many of us have experienced small nibbāna.
For example, when we are angry, suddenly getting splashed with water 😂 makes our anger immediately ‘nibbāna ,’ and we become mindful again. (Some people might get even angrier 😂).

Some people have a lot of negative emotions before meditating, but after sitting in meditation, they become a different person, and all their troubles are ‘nibbāna-ed .’

Each of us can experience small nibbāna every day. After a long day filled with worries and emotions, we sleep—and wow~ everything is ‘nibbāna-ed.’

Of course, the true nibbāna that the Buddha refers to is the permanent extinguishment of greed, hatred, and delusion. 

This is not difficult to achieve; it only requires practicing the Noble Eightfold Path: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right stillness.

Video credit to:
https://www.youtube.com/watch?v=fxDAyUiXphg

《After an arahant dies》

Devotee： Bow to Ajahn , could you describe what will happen after an arahant dies? 

Ajahn Suchart: The body of an arahant is just like our body, it goes back to the four elements. While the mind of an arahant stops taking a new birth, that's all. While our mind still defiled will go on and take a new birth, until we purify our mind, becoming an arahant. Once the mind is pure, then it will not take a new birth anymore

Devotee:what is in nibanna? 

Ajahn Suchart: Nibanna is a state of mind , a mind that is pure from defilements, that does not take rebirth anymore

《阿羅漢死後會發生什麼》

信徒：向阿姜敬禮，您能描述一下阿羅漢死後會發生什麼嗎？

阿贊蘇查特：阿羅漢的身體就像我們的身體一樣，會回歸四大元素。而阿羅漢的心則不再投生，這就是一切。

相比之下，我們的心仍然被煩惱所困，會繼續投生，直到我們淨化自己的心，成為阿羅漢。一旦心靈純淨，就不會再投生了。

信徒：那麼涅槃中有什麼呢？

阿贊蘇查特：涅槃是一種心的狀態，是一顆擺脫煩惱的純淨心靈，不再投生。

<涅槃之樂>

涅槃就是快樂到死

這個世界有的只是苦到死,真的是苦到死

涅槃就是快樂到死

.....

阿羅漢果是絕對的純淨污染的

那種快樂跟幸福不依賴任何外在的人事物

曾經有老師這樣解釋,就是Luang Por suwat ,他已經不在了,所以沒有給他做廣告

他說,他把身體還給世間的時候是證到三果,

放下心比放下身更難.因為心沒有手沒有腳

他最後徹底把心還給了世間的時候,徹底地退出來

就像抓住一根草,拔起來,然後徹底地扔出去

他說那個快樂無法形容.

他的快樂延續了一年的時間....從那之後,心就進入一種捨的狀態.

那種快樂跟幸福持續了一年時間,因為太快樂了,我們不習慣那種快樂

然後隨著習慣,心慢慢會放下

然後看看那些luang pu , 他們的心處於捨念的狀態.

他們的快樂比我們的快樂多太多了. 他是放下的狀態,他們的快樂居然達到那個程度

釋迦牟尼佛的法,真的能夠為大家帶來利益和快樂

如果我們理解了法,我們就會得到了利益.

從此以後我們的生活就會越來越快樂, 我們就不再需要在六道輪迴

我們每一次出生就只有苦

一會兒就只有苦樂好壞,幾乎都是苦到死

我們再不用在六道中輪迴了

from :

https://www.youtube.com/watch?v=I1q7RHyqkBs

2024.7.11

<The Joy of Nibbana>

Nibbana is a happy to death.

In this world, there is only suffering to the point of death; it truly is suffering to death.

Nibbana is happiness to  death.

...

The state of an Arahant is absolutely pure and unpolluted.

That kind of happiness and joy does not rely on any external people or things.

There was a teacher who explained this, Luang Por Suwat, who has since passed away, so I am not advertising him.

He said that when he returned his body to the world, he attained the fruit of non-returner

Letting go of the mind is harder than letting go of the body because the mind has no hands, no feet.

When he finally completely returned his mind to the world, he withdrew entirely,

like pulling out a blade of grass and then completely throwing it away.

He said that happiness is indescribable.

His happiness lasted for a year... After that, the mind entered a state of relinquishment.

That kind of happiness and joy lasted for a year; it was so blissful that we are not accustomed to that kind of happiness.

Then, with the habit, the heart slowly let go it.

Let’s look at those Luang Pu; their hearts are in a state of relinquishment.

Their happiness exceeds our happiness by far. They are in a state of letting go, and their happiness has reached that level.

The teachings of Shakyamuni Buddha truly can bring benefits and happiness to everyone.

If we understand the teachings, we will gain benefits.

From then on, our lives will become happier and we will no longer need to cycle through the six realms.

With each birth, there is only suffering.

There is almost always suffering until death, whether it is good or bad.

We will no longer need to cycle through the six realms again.

《其實。。。涅槃並不是有一排佛陀列隊歡迎我們》

以前隆波修行的初期，冒犯了一位出家師父，那就是luang por lersi  lingdam. 一旦修行明白了法就想一定要頂禮他。

高僧大德也提醒過，比如說Luangpu saeng ，根本沒有提到過luangpor lersi lingdam ,這個他突然說，不要看不起lersi lingdam.

心裡面就說，誒，為什麼他會這樣教呢？

（luang por lersi lingdam:）‘涅槃就是佛陀排隊在打坐’’ ，那就是有色法有名法。

早期的時候他教的是四念住，大發現大部分人黏著於物質、黏著於色法名法。他就以這些來引誘。比如教導給我們看到天堂和地獄，這其實是善巧方便。

這個世界,佛陀啊，在這裡在這裡。事實上，涅槃就是寂靜，寧靜。涅槃有寂靜的特質。佛陀就說啊，在涅槃裡面，沒有地水火風，沒有空，沒有識。沒有空無邊處，識無邊處、無所有處非想非非想處，沒有白天，黑夜，沒有日沒有月。

沒有地水火風，就沒可能有色法。色法就是仰賴於地水火風才會出現的。或者，在禪定裡面那個色法，那不是仰賴於地水火風( 註釋：這裡有保留)，但那也是無常的。禪定裡面生起的色法是仰賴於打坐才創造色法。什麼東西生是有因才生起，因滅了，那個本身也會滅掉。

阿說示尊者這樣說：諸法因緣生，諸法因緣滅，我佛大沙門，常作如是說。

因此如果還有色法在，佛陀說沒有。只是那些黏著於色法的人他不要，因為他黏著在色聲香味觸法那裡。因為他之前黏著過，如果直接去要他放下色法、名法，他不會要的，那就先欺騙一下。

那類似是高僧大德創造出許多聖物去欺騙我們持戒，說接了聖物之後必須持戒，如果不持戒他就會退失。那怎會退失呢？我們想到佛陀，不需要照片，我們心裡面都能生起一些美德，他真的很殊勝的。那不是說起來好玩的。

但他先們就會作為一個善巧方便，讓人先黏著這些，等人們念與智慧越來越多的時候，就會自動放下。比如說luang pu loo長老，帶著那些聖物，好過於戴著那些不吉祥的那些東西。每個高僧大德都有自己的善巧與方便，假如直接教的話有時候會接受不了。

比如說，隆波不害怕什麼，隆波就直來直去地教，你接受到就接受，接受不到就隨你去。

有誰能帶你去涅槃呢？只有自己去，教了就只有直來直去地教。

涅槃並不是某個世界，涅槃沒有色法，沒有名法。涅槃就是涅槃。涅槃有什麼特質？涅槃的特徵就是寂靜，是因為什麼而寂靜？沒有煩惱而寧靜，沒有掙扎而寧靜、造作，因為沒有掙扎、造作而寧靜又怎會有名法和色法呢？名色源自於造作，因此沒有造作就沒有色法。

那怎麼會有快樂呢？因為他沒有被刺激，那是真正、最無上的快樂了，沒有誰可以搏擊了。佛陀的教導是最直來直去的了，只是大家接受不了，他說涅槃沒有地水火風，對嗎？沒有空，沒有識，沒有什麼，沒有日，沒有月，沒有白天沒有黑夜。聽了之後覺得不值得待。這是因為一直想著怎樣待著，因為從來不認識那個超越色法跟名法，然後聽了之後會覺得接受不了。因此後面的高僧大德就會稍微欺騙型的。什麼東西可以讓我們邁前一步的，創造聖物讓我們持戒、打坐，然後教這個教那個，看天堂看地獄，這樣就會不至於去破戒。會有很多善巧與方便，但如果黏著於那個善巧與方便，就會看不透，假如看得透就會明白。

高僧大德的念與智慧非同一般，教我們那麼笨的群的人想要進步，他的善巧跟方便那麼多，一旦我們明白了，有捷徑，不需要繞那麼遠了。那麼捷徑就是來探究自己的心。

33:30  -39：:52

【Live 直播｜2022.09.17 隆波帕默尊者法談直播】

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

<nibanna is neither having or not having>

Keep observing, and eventually you will see that the arising of a certain phenomenon is a natural occurrence, and its cessation is also natural. This way, you will attain the initial level of the Dhamma and realize the fruit of Stream-Entry (Sotapanna).

Continue training until the final stage, where you will see the teachings of the AjahnBuddhadasa , which indicate that all phenomena are not worth clinging to.

For example, if we have not yet reached the end of suffering, we may wonder where is Nibbana to be gone? We genuinely want to know, "where is Nibbana to be gone?"

Why doesn't the Buddha teach this? Why do great monks not explain where Nibbana goes? Some people create images suggesting that Nibbana is a tangible entity or a specific realm, and that after death, we will line up in that realm. This is a form of wrong view, known as the eternalist view—misunderstanding that something is permanent.

There is another type of thought that suggests after attaining Nibbana, there is a complete cessation. This is also a wrong view, known as annihilationism.

When asking a true Arahant about their experience, they would only express a slight awareness: form (rūpa), feeling (vedanā), perception (saññā), mental formations (sankhāra), and consciousness (viññāṇa) arise and cease. They do not elaborate on where things go after cessation because they do not perceive anything that goes anywhere. There is a view of the Dhamma, but not of one who sees the Dhamma.

Thus, in Nibbana, there are no beings entering Nibbana, but it does not mean that there is a complete void.

This is often why the Buddha and great monks do not teach about it, as our minds tend to cling to the extremes of "existence" and "non-existence." As for the aspect of "emptiness," we do not recognize it. We only understand existence and non-existence; we do not understand that which is empty. If it exists, it is not empty; if it does not exist, it is still not empty. Gradually practice, and you will find it very interesting and enjoyable!

<涅槃並不是有還是無>

不停地去觀察，最後就會看到某一個東西生起是自然的事情，那個事情滅去也是自然的事情。這樣我們就會獲得初階的法，就會證悟初果的須陀洹。

不停地去訓練下去，直到最後的階段就會看到佛使比丘所教導的——所有的諸法都是不值得去執著的。

比如如果我們還沒有來到苦的終點，我們就會喜歡想着說，這個涅槃去到哪裡啊，涅槃究竟去到哪裡了呀，真的想知道哇！為什麼佛陀也不教導呢，高僧大德也不開示說涅槃去了哪裡？

那些人就會畫一些畫面說涅槃還是一個實體，涅槃是某一個世界，一旦死了之後我們就會在那個世界裡面去排隊。這是屬於邪見，稱之為常見的邪見——誤以為某一個東西是恆常不變的。

還有另外一類想到說涅槃之後就徹底地沒有了，這個也稱之為邪見，稱為斷滅見。

這個要問真正的阿羅漢他是什麼感覺，他只有一丁點的感覺：色、受、想、行、識，生了就會滅。他不會接著講說滅了之後去到哪裡，因為他並沒有看到有什麼東西要去到哪裡，有見法，但是沒有見法的人。

因此在涅槃的時候並沒有進入涅槃的人，但並沒有徹底地沒有了。

就是這個，往往佛陀、高僧大德不太去教，因為我們的心往往會契入到“有”和“無”這兩個極端。至於說“空”的這端，我們是不認識的。我們僅僅認識有和無，至於那個空的事物我們是不認識的，它並不是有，也並不是沒有。如果有，就還沒有空；如果沒有，也依然沒有空。慢慢去修行，那很好玩、很好玩的！ 

"涅槃（นิพพาน）是一种心灵品质提升后才能触及的境界，

但涅槃本身并不是“心”。

有人误以为“清净的心”便是涅槃，

这是错误的。

心就是心，

心仍属于五蕴之一，仍属于名法。

名色法并非涅槃，

只要是名色，

便是不稳定的、是苦的、是无我的。

涅槃是恒常的，

涅槃是究竟的安乐，

涅槃是无我的，

涅槃没有所有者。"

—隆波帕默

佛历2560年1月21日 开示

《Nibanna and the knowing element》

Monk :so i think some people are sometimes confused about the difference between nibanna dattu and the the knowing element ; are they the same thing or are they different?

Ajahn Suchart: this is it is the knowing element that has achieved nibanna by purification ;by getting rid of the three the defilements of greed, hatred and delusion through the practice of sila samadhi and panna

see we all have the mind which is called 'the knowing element' ;

but for us all we still have delusion in this element; which causes us to have greed and hatred; which caused us to go after things ; which caused us to take rebirth because of our  greed, our cravings for things ; but when someone like the buddha who through his own wisdom discover this truth that the mind can be purified and can be happy and doesn't have to take rebirth anymore.

so this is what the buddha, when he was practicing. he had to find out by himself because no one in this world know how to do it, so the he purifies his knowing element; and he called this knowing element nibanna , purified mind.

monk: And nibanna element is the purified knowing element with no ignorance?

Ajahn Suchart: yeah, no rebirth, it doesn't take any rebirth anymore in the three realms of existence or samsara

from:

https://www.youtube.com/watch?v=zj8G2mRMsRc

《涅槃與知元素》

僧侶：我認為有些人有時對涅槃元素與知元素之間的區別感到困惑；它們是同一回事還是不同的東西？

阿贊蘇查特：這就是知元素，通過淨化而實現涅槃；通過修行戒、定、慧，擺脫貪、嗔、癡這三種煩惱。

我們每個人都有一個被稱為「知元素」的心；但對於我們所有人來說，這個元素中仍然存在著無明，這使我們產生貪欲和嗔恨，驅使我們追求事物，因而因貪欲而再度投生；而像佛陀這樣的人，通過自己的智慧發現這個真相，即心可以被淨化，並且可以快樂，無需再度投生。

所以這就是佛陀在修行時所做的。他必須自己去發現，因為這個世界上沒有其他人知道如何做到這一點，因此他淨化了他的知元素；他稱這個知元素為涅槃，淨化了的心。

僧侶：那麼，涅槃元素是沒有無明，已被淨化的知元素嗎？

阿贊蘇查特：對，沒有再生，它不再在三界或輪迴中投生。

from :

https://www.youtube.com/watch?v=zj8G2mRMsRc

我們的心是不生不滅的，但是被無明所遮蔽的，是無明帶著這顆心去輪迴。我們修行這個止觀，就是在破壞這個無明。當無明破除後，就剩下這個清淨的心，就是不再輪迴了。

........

簡單地說，這個杯子，就是無明。如果我們破壞這個杯子，裡面的虛空跟外面的虛空，就會自然在一起。它就是一個自然的狀態。

是這個杯子帶著我們去輪迴的。而這個杯子代表無明。杯子去到哪裡，裡面的虛空就去到那裡。這個杯子去到天堂，去到地獄，去到什麼的。不管去到哪裡，那個杯子都在，因為那個無明都在。

我們可以破除這個杯子的話，那個心就自由了，沒有東西可以帶我們去輪迴了

.....

就算那些人證悟了，解脫了，他證入涅槃了，他的心也是沒有熄滅。他熄滅的，就是輪迴生死，但這個心沒有生滅。 

《用願望遊戲解釋涅槃》

有五個孩子在玩許願遊戲，規則是每個孩子都有一個願望，能提出最好願望的孩子會贏。

第一個孩子舉手說：「如果我有一個願望，我希望我有十個電腦遊戲……」

第二個孩子說：「如果我有一個願望，我希望擁有一家電玩商店。如果我擁有這家商店，我就可以隨時獲得新的電腦遊戲，這顯然是一個更好的願望……」

第三個孩子說：「如果我有一個願望，我希望我可以擁有一千億美元。擁有一千億美元後，我第一件要買的就是電腦遊戲商店。但是玩電腦遊戲的孩子們有個問題，他們的父母會告訴他們先做功課。所以在我買了自己的電腦遊戲商店之後，我會買自己的學校。如果我擁有這所學校，老師們總是要給我好成績，甚至校長也得對我好；否則我就不會給他們太多假期或工資。一旦我從自己的學校畢業，我將會買自己的大學；我不需要工作，可以隨時玩我的電腦遊戲，沒有任何問題。那一千億美元，還有我一生中想要的任何東西，我總是有足夠的錢來花。」這個一千億美元的願望，你能打敗嗎？

第四個孩子等了一會兒。每當別人問你問題時，永遠不要是第一個或第二個……

……第四個孩子是一個天才，她說：「如果我有一個願望，我希望有三個願望，我的第一個願望是擁有一家電腦遊戲商店，第二個願望是擁有一億美元；但我的第三個願望是擁有三個更多的願望，這樣我就可以永遠繼續下去。」這是一個真的很棘手的願望，無限的願望～

最後一個孩子輕鬆地贏得了願望遊戲。他說：「如果我有一個願望，我希望我能如此滿足，以至於我再也不需要任何願望。」

那就是佛陀。這就是涅槃的描述。如此滿足，以至於不需要願望。現在你知道什麼是涅槃了。

----阿姜·布拉姆

<1:14:05 :

https://www.youtube.com/watch?v=TkWMzhcimHs&t=5224s 

《explaining Nibanna using Wishing game 》

There were these five children playing the wishing game , and the rules are like this every child has a wish and the one who comes up with the best wish would win .

So the first kid put the hand up and said,‘ if I had a wish, I wish I had ten computer games …..’

the second kid said, ‘if I had a wish I would wish for getting a shop. If I owned this shop, I could get a new computer game when I want it that's obviously a much better wish ….’

And the third kid said, ‘ If I had a wish, I wish I could have  100 billion dollars u.s.d. With 100 billion USD,  the first thing I buy is e computer game shop【s】. But the problem with kids playing computer games is, their mothers and fathers will tell them to do their homework first.. So after buy my own computer game shops;  I would buy my own school. if I own the school, the teachers always have to give me good marks, even the headmaster has to be nice to me ; otherwise I'll never give them many holidays or salaries. And once I  graduate from my own school, I will buy my own University ; I don't have to do any work that I can play my computer games whenever I like without any problem. And that hundred million dollars u.s. there's anything else I ever want in my whole life I always have plenty of money to spend.’

The hundred billion USD wish, can you beat that?

And the fourth child waited for a while. Whenever people ask you questions, never be the first or the second…..

… The fourth kid was a genius, she said, ‘ if I had a wish, I wish for three wishes,  my first place will have a computer game shops, second wish is to have $100,000,000 USD;  but my third wish is to have three more wishes that way I can go on forever. That's a really tough wish, an infinity of wishes granted.

The last easily won the wishing game. He said, ‘ If I had a wish, I wish I were so content , that I never wish any wishes ever again.’

That’s Buddha. That’s describing nibanna. So content that you don’t need wishes. Now you know what nibanna is.

----Ajahn Brahm

<1:14:05 :

https://www.youtube.com/watch?v=TkWMzhcimHs&t=5224s 

爲了補充《MN49 Brahmanimantanikasuttaṃ梵天的邀請經》中，佛陀對於涅槃的描述，這裏引用泰國當今極具影響力、而且筆者相信修行有成就的大師---隆波帕默尊者—對於涅槃的形容。

隆波帕默尊者說成爲阿羅漢（即心徹見知者的心並將它放下後[2019-6-16]）之後，心會轉變為‘識元素‘=佛性[2019-9-17]，這是不朽的。那不是知者的心，因爲那仍是生滅的。也不是阿羅漢死後，剩下單一的心（常見）、斷滅空（斷見）。[隆波帕默尊者2018-12-1開示]。

修行，我們無法「統治」涅槃，何時我們修行，心寧靜、快樂，我們的心抵達寧靜與快樂，便不再苦，便會看到——這個世間「空」，空無自我、空無實體、無我、無人、無眾生、無你、無我、無他……內是空的，在「知元素」、法及「法元素」裡，亦是空的，它與世間「空」、宇宙的「空」，完全一體、全然平等。然而，當心尚未抵達及接觸涅槃時，我們的「心」與「外在的世界」，並不平等。 [2021-2-28]

（抵達聖道時）會親見到心被漏煩惱包裹的狀態，以及親見到那個包裹心的外殼分崩離析，於是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。[2019-6-16]

一旦清除了煩惱（成爲阿羅漢），心就會獲得回報，知元素就會空、光明、愉悅——有的人不是愉悅而是保持中捨的，有的人是愉悅的，隆布敦長老稱之為「心笑了」。笑，表示它（知元素）的存在[2019-7-27]

把心帶領到永恆的元素，那個稱之為佛性，稱之為涅槃。把心帶到這個佛性，而不是把心送出去找佛性。佛性並不在別的地方，這個永恆的元素並不在別的地方；這個識元素（識界）、法元素（法界）並不在別的地方，就在我們的心裡面。[2019-9-11]

成爲阿羅漢後不會對識元素是常還是無常有興趣，如果有興趣，就從‘識元素‘掉下來了。[隆波帕默尊者2021-1-10開示] 

阿羅漢一入涅槃後，蘊消散了，而永恆的法、永恆的元素是存在的，但是不像我們以為的那個存在方式。不是有許多佛陀聚居那種 [隆波帕默尊者2018-11-25開示] 

有些人修行之後，認為心是恆常的，那是邪見，誰看到心是恆常的，那是邪見。佛陀開示：「心是無常的。」別與「法元素」相混，大家尚未抵達「法元素」，不認識恆常的心 [2021-1-9]

純淨無染的知元素不老不病不死。老病死的事物是五蘊，是名法、色法。但是純淨無染的知元素就像地大一樣，我們死後，地大依然存在、水大依然存在、火大依然存在，知元素也是同樣的。一旦離散了，知元素會擴散到整個宇宙，其實清除[知者時]就已經滲透到宇宙的每一個地方。知者是有範圍，有來有去的，但是知元素沒有顆、沒有粒，沒有範圍，沒有地方安住，無來亦無去。 [2019-9-17]

-------

所謂出世間，即是指從造作之中解脫出來的狀況。在它抵達這里之前，還有一小段過程：心集中進入安止定，然後在內部開發智慧兩三個剎那，就會看到某些東西生起然後滅去，卻不知道它是什麼，因為在那一瞬間，想蘊僅僅只是在界定三法印，而不會去界定——這是快樂，那是痛苦，這是好的或壞的，是不會從這些角度來界定的；想蘊僅僅只是在界定：某些東西生起然後它滅去了。

整個過程只有兩三個剎那。根器利且智慧圓滿者，將會看到兩個剎那；根器不利者，則看到三個剎那。一旦看到，心就會放下世間，跨越式抵達“知元素”——進入出世間。在出世間，心即是知元素（佛）。這個跨越的過程是極短暫的，僅僅只是一剎那而已，一旦跨過去，觸及到包裹著心的漏煩惱，後者就會裂開，裂開，裂開……裂開的這個過程發生在聖道生起的瞬間，是對煩惱的致命一擊。裂開之後，聖果接踵而至。依次生起的首先是“空”，其次是“光明”，最後是“喜悅”。但也有人只是看到“空”和“光明”這兩者，而心是中舍，這樣的情況也有。有些人會看到“空”“光明”“喜悅”三者，這就是隆布敦長老所言“心笑了”。

那之後，漏煩惱會捲土重來，重新包裹心，掩蓋知元素。然而知元素本身是不死的，只不過我們視而不見罷了。因為被漏煩惱包裹掩蓋，於是它秒變回知者的心。所以知者的心呢，依然是在漏煩惱的統治之下，尤其是無明漏，無明是諸漏煩惱的匪首。欲漏、有漏、無明漏，這三者都是漏煩惱。

如果問說：大家都有知元素嗎？是的，大家都有。狗也有，貓也有，螞蟻也有。精靈鬼怪、地獄眾生、畜生、惡鬼、阿修羅，大家都有知元素嗎？是的，都有。只不過它無法顯現出來，因為被漏煩惱包裹著。 [2019-6-15]

--------------

假設那個外殼它特別地牢，證悟到初果須陀洹道時，這個殼就會破裂，然後光明就會呈現，這個覺知、覺醒、喜悅會出現。這個知元素會現身，然後無點、無來無去，這個沒有任何的痕跡，有的只是它表現它存在。只是一瞬間，這個外殼就會再包裹，這個生起第二次聖道時又會再撥開，然後又第二次再包裹；第三次也是一樣的。

隆波曾經請教過隆波敦長老，說，這個狀態一共要出現過幾多次？他年紀已經96嵗了。他就數，數數數，4次，生起四次。不斷訓練，就會知道，這個外殼其實就是漏煩惱，它在包裹。那個行蘊就會造作，我們看到它不斷在造作、工作，那個是非常微細的行蘊，把它翻譯成爲語言之前，把它翻譯成貪嗔癡之前，就會看到很微細的行蘊不斷在造作。這個外殼、這個微細的行蘊怎樣都不會消失，它只透過一個事物而死去，那就是阿羅漢道。除此之外，他就不會死，他會再次出現。 [14-8-22, 36:55-38：32]

‘te khīṇabījā avirūḷhichandā’ （寶經） 這是關於citta, 心的。再生的種子已經被摧毀，它不能再生長。

那是最好的一段：’ nibbanti dhīrā ‘ 。 他肯定會涅槃--寂止，就如這燈一樣‘yathāyaṃ padīpo’

在那裡，佛陀明確指出涅槃是什麼，

在佛陀時代，所有人都知道涅槃是什麼意思。所有人！因為那是很慣用的語言。他說這個心會涅槃，就如這燈會涅槃一樣。

那是什麼意思？油燈 ‘涅槃’？ 這燈是否去到一個所有眾生都在的地方？它是否去到一個美麗的天堂？涅槃天堂？

油燈與蠟燭做什麼？熄滅。它會完結，寂止。這就是涅槃了。寂止，停止。 Phoof～ 它熄滅了。 但它去到哪裡了？當火焰熄滅的時候它去哪裡了？當它熄滅的時候，它是否去到所有造善業的火焰都和平共處的快樂地？

不！它只是止息了。這是Aggi-Vacchagotta 經的內容。

佛陀說火焰，尤其是油燈，有三個因：燈芯，油和熱。當這三個都在一起的時候，那就會有火。假如任何一個原因停止，好像燈芯燒完了，或不剩下任何油，或者風吹走熱力，那麼火焰就會熄滅。就如身體和心有它的因緣。當它們(因緣)消失，就如渴愛和無明—當它們停止，你也會停止。你會熄滅—phoof ~ 就如火焰般。

--Ajahn brahm

‘te khīṇabījā avirūḷhichandā’ （rattana sutta）  this is about the citta, the mind. The seed of rebirth has been destroyed, it cant grow again.

This is the best line:’ nibbanti dhīrā ‘ It’s certainly going to nibanna, going to cessation , just like this lamp ‘yathāyaṃ padīpo’

There, the buddha was pointing out what nibanna really means

In the time of the buddha, everyone would know what nibanna meant. Everybody. Because it was a common word. He said this mind will nibanna just like that oil lamp will nibanna .

What does it mean, the oil lamp nibannas? Does the oil lamp go to the ground of al being? Is it just go to this beautiful heaven? Nibanna heaven?

What does an oil lamp or candle do? Extinguish. It goes out. Finishes , Ceases. That’s what nibanna is. Ceasing. Stopping. Phoof~ it goes out. But where does it go? Where does the flame go when it goes out? When the flames goes out , does it go to this happy land where all flames who have done good karma can live peacefully ever after?

No! it just ceases. And this is from the Aggi-Vacchagotta sutta.

He said a flame, is there because -especially an oil lamp- three causes, three supports: the wick, the oil and the heat. When those three come together, the heat, the wick and the oil , there’s the flame. And if any one of those causes stops. Such as the wick is all burnt out or there’s no oil left , or the wind blows the heat away, then the flame extinguishes. Just like the body and mind has its causes and conditions. When they disappear- such as craving, such as delusion- when they stop, you stop too. You go out- phoof~  like the flame.

----Ajahn brahm

What is Nibbana? | Ajahn Brahm:

https://www.youtube.com/watch?v=O_3n96SmIyI&t=233s

信徒：請問無餘涅槃那個情景是怎麼樣的？

白父：就是空，沒有什麼。涅槃還在這個地方、那個地方還不是。空掉，然後沒有一個'我'存在。有些人如果證入涅槃,然後說還有這個涅槃存在，那還不是。

信徒：有些大師父說是‘知元素’，請問這個怎麼理解？

白父：涅槃就是這個覺知、知元素也沒有，就是什麼都沒有，空空，什麼都沒有。假如還有這個覺知，還有這個識,就還有東西，所以是空，什麼都沒有。

這個識元素的話是什麼？是這個世間嗎？

涅槃沒有這個覺知了，滅到完，只剩下空。

(English version below)

信徒：ajahn brahm , 請問識和心是否同樣的東西？（根據SN12.62,佛陀把心，意，識說為同樣的東西）

Ajahn brahm: 不～有多少種識？

信徒：6

Ajahn brahm：它們是否同樣的東西?

信徒：不

Ajahn brahm: 所以你從來不說識（單數），但識s(眾數)。它們是完全地不同的。當你說心的時候，是在說什麼呢？

信徒：意識？

Ajahn brahm: 對的。意識是否實在且不變的？

信徒：不

Ajahn brahm:當然不啦！它來了就走。有時佛陀會給一個關於識流的比喻，當他在說心的時候。 現在，當我回到今早的島，那裡的水是否一樣？完全地不同！可能看似一樣，但完全不同。你的意識，你的心一直在變

信徒：但luang ta maha bua 說心是常的，你怎樣理解這個？

Ajahn brahm:他不能這樣說，我完全地不同意。心永遠不會是常的。就連佛陀都說，（心在一天生滅）許多許多次。你將身體當作是常的比較好，因為它基本上就和昨天一樣，你的爸爸媽媽可以辨認到你。心轉變得那麼快，快到你根本不能證明心是常的這個見解。我不知道luang ta maha bua 有沒有說過。別人翻譯它，所以他有沒有說過（我們不知道）

信徒：我終於找到一位ajahn 同意我的論點了，因為有許多泰國的ajahn ，他們都說心是常的。阿羅漢死後，心會留下。

Ajahn brahm :佛陀從來沒有這樣說過。佛陀在Aggivacchasutta (MN72)中說過一個比喻，有人問佛死後心去到哪裡？他說，假如有一把火，它建基於水，玻璃或什麼什麼的。為了讓你們更加容易明白，一個蠟燭，蠟燭上的火是什麼？火是三個緣的合成：蠟，蠟燭芯，熱力。 這三樣來到一起，我們就稱它為火。有一天，蠟終究會用盡，或者蠟燭芯會燒盡，或者風吹散了熱力---任何一個因素。火會有什麼後果？

信徒：他會離去

Ajahn brahm : 去到哪裡？

信徒： 沒有地方

Ajahn brahm: 沒有地方！假如他是一把很好很好的火，然後讓你追踪它往哪裡跑了，你也讀了些經文。那把火有如此的善業，它不是會去到天堂，然後所有‘好火’就會聚在那裡一起直到永遠嗎？當然不是！ 假如它是把很壞的火，燒毀了你的屋子，那把火會否下地獄？當然不會！ 佛陀曾經說， 那個火的原因，當熄滅了，火去哪裡了？--這個想法不再能夠應用。 涅槃這個字。Nibutto是它的過去分詞。它的意思是涅槃了。在佛陀時代，就算是小朋友都明白。問題是，當人們說那裡沒有什麼的時候，人們會把‘沒有東西’當作‘有某些東西’

就有一個故事關於阿那律尊者，佛陀其中一位大弟子。在他的早年，他出生於一個很富有的家庭。他不曾做過很多工作。那時他有些笨。他那時在玩波子，然後在賭博。他把自己的午餐（蛋糕）作為自己的賭注。但他不斷輸。所以他命令僕人拿更多的蛋糕。僕人回到家中然後拿來更多的蛋糕。但他輸得更厲害了，每次賭博，他都會輸掉。所以他叫他的僕人再拿更多的蛋糕。 僕人說，已經沒有蛋糕了。然後那時她的用詞是 ‘natthi 蛋糕’

‘你拿了蛋糕了嗎？’ 阿那律對僕人說

僕人回答：‘natthi 蛋糕’

但當阿那律尊者望入籃子的時候，他看到一個他一生中看過最驚人美味的蛋糕。因為那時阿那律尊者的過去業，讓他永遠也不會聽到‘沒有‘ 這個詞。無論什麼情況，都會有些東西預給他。然後天界的眾生，為了讓這個年輕人的業力完整，便放了一個天界的蛋糕去他的籃子裡。僕人覺得沒有蛋糕了，便說natthi蛋糕。當他揭開了它的時候，便發現有一個天堂的蛋糕在裡面。阿那律嘗了那個天堂般的蛋糕的時候，便這樣 ‘wow ,太美妙了！我的媽媽一定在藏起這些‘natthi’蛋糕！’

‘natthi’蛋糕的意思是沒有蛋糕，但卻變成了‘有些東西’。 人類總是嘗試從‘沒有’中創造出‘一些東西’。實際上，它是指，它走了，沒有了蛋糕

或者，任何受過英式教育的人，會知道Alex in the wonderland through the looking glass，在棋的遊戲中遊玩的紅色皇后。最後抵達最終的方塊的人會成為皇后。Alice 經歷了很長的旅程後終於有資格成為皇后。然後她遇到了一個很久以前就抵達那裡的皇后。皇后問‘在旅途中，你有否遇過任何人？’

Alice 回答‘我在旅途中遇見 ’‘沒有人’‘ 

然後皇后問‘那很有趣。因為我的信使來得早一點點，他也說，他遇見 ’‘沒有人’‘你們碰到同樣的人了！‘

然後，當信使確認他沒有遇到任何人時，皇后便問信使‘你太慢了，’‘沒有人’‘在你前面，’‘沒有人’‘一定走得比你快‘

如果你以英文讀懂它，他們把’‘沒有人’‘當成一個人類，然後’‘沒有人’‘是某人的名字

試想像一下你的父親在你出生時給了你一個名字’‘沒有人’‘

‘有沒有人完成了他的家課？‘ ’ ’‘沒有人’‘完成了他們的家課‘

當你考試及格了 ‘’‘沒有人’‘考試合格’

當你在上班，‘’‘沒有人’‘在上班’

因此那很有趣，從沒有東西創造出某些東西。

在佛教中那很具爭議。但，當你發展出一些很深的定時，首先，你可以看著事物消失，整個身體消失，你不能夠感受任何東西。就如其中一個故事，一個在perth 的男子，一般上他會打坐40分鐘。但在某星期天的下午，他和他的妻子說，自己要到睡房打坐，那時他的妻子在電視上看電影。一個半小時之後，他依然還未離開他的房間。於是她便去查探丈夫—他正以打坐的姿勢坐著，沒有絲毫的移動，非常靜止。他甚至沒有在呼吸。於是他的妻子便叫了救護車，然後救護車很快地來了

當擔架去到他的臥室時，他仍然在打坐。他們檢查了他的脈搏，發現沒有任何脈搏，他也不在呼吸。然後他們把他放進救護車，把他帶到最近的醫院。當他進入了急症室時，那天是星期天的下午。護士找不到任何生命的跡象。所以他們把他推進手術室，也檢查了他的EEG 和ECG。 ECG 是一條平線—那裡沒有心跳，EEG 也是平的—沒有腦的活動。這是真的發生了的事情，是真的事情。

那時，醫生發現了一件怪事，雖然這人看似死了，但是他的身體仍然是暖的。通常如果你在ECG EEG有一條平線，你的身體就會變冷。但是假如你有讀經，佛陀其實有定義到，假如你進入了深定，你的身體不會變冷，你不會說那人是死了的

那時那個男人的妻子崩潰了，看著救護員用電流，除颤器，嘗試把他從平線中救活，也有用到腎上腺素。每次他們會把電流放到他的身體。他們會把他電到彈起來。但都沒有起色。一再一再地，他們也不能喚醒他。

但當時，他終於決定要出定了。 ‘這裡在搞什麼鬼？我明明剛才在我的臥室中啊！’ 然後儀器開始 ‘嗶～嗶～嗶～’ 全部開始正常運作了。其中一件幸運事是，那天是星期天的下午。當值的醫生的父母是從印度來的移民。他的印度父母曾對他說，當他們進入了很深的靜止時，將會暫停所有在心裡的事情，然後會完美地靜止。他看過，所以明白在發生什麼事。

之後發生什麼事？他們給了他一個徹底的檢查，然後發現他什麼事都沒有。所以他們不把他留下來，但讓他回家。他走回家，沒有用到救護車。沒有什麼是需要的。他絕對健康

我問他‘那時發生了什麼事？當你在救護車上，他們用電流電你的時候’ ‘沒有什麼，他們只是這樣說’

‘你是否處於一個昏迷或者無意識的狀態？’ 

‘不！我處於一個一生之中最清醒的狀態，但不覺知五根，只有第六根—心。當他們用電流電我的時候，我根本感覺不到什麼，內裡只有快樂，完美地具念。‘這就是在深定中所發生的事情，世界是離你那麼遠，你的心是那麼的靜止和美麗。如果你想知道心是什麼，那個經歷便是了。在深定中，五蓋會離開，那意味著，五蓋中其中一蓋—疑蓋會離開。現在，你很肯定，那不是一個夢，也不是一個幻想。這就是我們所說的洞察了

Student : ajahn brahm, may I ask is consciousness and citta the same thing? (according to SN12.62, buddha says that the citta and the consciousness is the same thing)

Ajhan brham: no~ how many types of consciousness are there? 

Student : 6 

Ajahn brahm: yeah. Are they the same ? 

Student: no 

Ajahn brahm: so you never say consciousness, but consciousnesses . And they are all totally different . When you talk about the citta , what are you talking about?

Student: the mind consciousness ? 

Ajahn brahm : yeah . Is mind consciousness solid and permanent ?

Student: no

Ajahn brahm: of course not. It comes and goes. Sometimes the buddha gives the simile of the stream of consciousness when he talks about the mind. Now when I go back to the bay this afternoon , that water is it the same ? it is totally different. May look the same, but it is totally different. This type is your consciousness , the mind consciousness. Your citta it always changes

Student: but luang ta mahabua says that the citta is permanent, how do you perceive this? 

Ajahn brahm: he cant say that. I totally disagree. Citta is never permanent. Even the buddha says that many many many times in one day (does the citta arise and fall) . You had better take this body as permanent , it looks basically the same as yesterday, your father and mother can recognize you. The mind changes so fast, so much impossible to justify the idea that your citta is impermanent. I don’t know whether luang ta maha bua has said that. People translate it , so that what did ajahn maha bua actually did say ( we don’t know )

Student: I finally have found an ajahn who agrees with my conclusion, because many ajahns in Thailand says that the citta is permanent . After an arahant dies, the citta remains.

Ajahan brahm: the buddha never says that. The buddha gives a simile in Aggivacchasutta (MN72) , somebody asks where does the citta go to when he dies. He says, if there is a fire, based on water , glass or something. To make it simpler to understand. A candle, what is the flame on the candle? Flame is the combination of three causes: the wax of the candle , the wick ,and the heat. The three things come together , that is what we call the flame . So one day, it has to happen, that the wax burns out, or the wick is all burnt out, or the wind blows the heat away any one of the causes, what happens to the flame? 

Student: it is gone 

Ajahn brahm: go to where?

Student:  nowehere

Ajahn brahm:　No where! If it is a really really good flame , and allow you to follow where it is going , and you even read some suttas. The flame has such a good karma, isn’t it will go to the heaven , and all the good flames will be there ever and ever after ? of course not. If it is a very bad flame , and it burns down your house, will the flame go to hell? Of course not. The buddha once says , the causes of the flame , being extinguished , where it is going to , that idea doesn’t apply anymore . In other words, when the flame goes out , nibutto . The word nibanna , the word nibutto is the past participle . it means it is nibannaed . In the times of the buddha, even the children will understand . The problem is when we say there is nothing there, people take nothing to something .

There is one story about Anuruddha , one of the buddha’s chief disciples . In his early life, he was born in a wealthy family. He hadn’t done too much work, he was a bit stupid, the young man. So he was playing the marbles with other children. And he was gambling . He gambled his lunch which cakes are given, but he kept on losing , so he ordered the servants ,’ give me some more cakes’ . The servant went home and got some more cakes. He gambled worse, every time he gambled, he lost. So he asked his servant , ‘get me some more’ , and the servant replied ,’ there is no more cake’. And the word she used is ‘natthi cakes’. 

‘you got the cakes?’ said Anuruddha to the servant 

And the servant repleid, ‘natthi cakes’ 

But when Anuruddha looked into the basket, he saw the most amazing delicious cake he could ever see in his life. Because it was Anuruddha’s karma in his previous life, that he would never ever hear the word as ‘not’ , in what circumstances there will be some in there for him. And the heavenly being, in order to keep this young man’s karma intact, then serve him some heavenly cakes into the basket. So the servant thought there were no cakes at all, natthi cakes. When he opened it, there were heavenly cakes in there . Then Anuruddha tasted the heavenly cakes in there , and was like ‘wow , this is wonderful, my mother must have been hiding these wonderful ‘natthi’ cakes. 

‘natthi cakes’ means no cakes at all, but became something . Human beings are all trying to make something out of nothing. It really meant, it was gone, no cakes at all.

Or anyone who has had English education, may know the story of Alex in the wonderland through the looking glass, and the red queen, who pace around the chess game. And the little girl who reaches the final square she can become the queen. Alice who has gone through a long journey which qualifies her as a queen. And then she met a queen who had got there a long time ago. And the queen said , ‘ on the journey, on the journey, did you meet anyone on the journey ? ‘ 

Alice said ,’ I met no one on the journey.’

And the queen said’ that is really interesting , because my messenger came a little earlier, and he said he met no one on the journey as well, you have met the same person!’ 

And when it was confirmed that the messenger had met no one in the journey , then the queen said to the messenger ,’ you are so slow, ‘no one’ is actually before you , ‘no one’ must have walked faster than you .’ and so when you understand that in English , they are making ‘no body’ a person , and ‘no one’ as the name to somebody. 

Imagine your own father gave you a name when you were born ‘ no one’ .

‘Have anyone done their homework? ‘ ‘no one has done the homework’

When you pass your exam, ‘ no one has passed the exam’

When you go to work, ‘no one is going to work’ 

So there is a lot of fun, making something out of nothing 

And that’s quite controversial in Buddhism. But , once you have developed some deep meditation, first of all you can watch things disappear, the whole body does, you cant feel anything . Like one of those stories, one man in perth, usually he meditates for 40 minutes. But on Sunday afternoon, he told his wife, he was going into the bedroom to meditate , his wife was watching some movies on the TV. And after an hour and a half, he still hadn’t come out  from his room. So she went to check on him. He was sitting on a perfect meditation posture , not moving at all ,really still. He wasn’t even breathing. So his wife called the emergency number , and the ambulance came very quickly then. 

When the tray went into the bedroom, he was still meditating . And they checked his pulse , and noticed there was no more pulse , he wasn’t breathing . And they put him straight into the ambulance , they took him to the nearest hospital. When he went into the emergency department, it was Sunday afternoon . And the nurse found that there was no sign of life . So they pushed him into the emergency surgery room, and checked his EEG and ECG, the ECG is a flat line – there was no heartbeat, the EEG was also flat –no brain activity. This is something  real , something really happened 

The doctor that time noticed one strange thing about this the person look so dead, his body was still warm. Usually if you have flat lines on ECG EEG, your body becomes cold . But if you read the way in the sutta, the buddha also defines or tells that, if you are in a deep meditation , your body doesn’t go cold , you don’t call , the person is dead. 

So if venerable ajahn you, you don’t see him breathing , don’t send him to the hospital yet , feel his body, if it is still warm, leave him alone .

The man’s wife at that time was freaking out, looking of this , using electric shock , defibrillator , they tried to take him out of the flat line. Supposed to used adrenaline . Everytime they put some electric shock on his body, they take him off the table and set him to the shock . But then nothing worked . Again again and again, they couldn’t wake him up. 

But then, he decided to come out of the meditation . ‘whats happening here? I was in my bedroom!’ , and the machines were like ‘beep ~ beep~ beep~’ all started to work normally. One of the fortunate things , that it was Sunday afternoon. And the doctor who was in duty, his parents had migrated from india. So his hindu parents had told him, sometimes they got into such a deep stillness, that had suspeneded everything in the heart and became perfectly still. He had seen that and had an understanding of what was happening.

Then what happened the next? They gave him a thorough checkup, and found that there was absolutely nothing wrong with him at all. So they didn’t keep him there, but let him go home.  He walked home . No ambulance. Nothing was needed . He was perfectly healthy .

I ask him ‘ what was happening in that time, when you were in the ambulance , being put down electrics , do you know that? ’  ‘no, they only say about that’

‘were you in a trance or unconsciousness?’ ‘no! I have been most aware I have ever been in my life so far , not aware of the five sense , but the sixth sense of the mind. I cant feel a thing when they were putting a shock throughout my body , but just blissing out inside , perfectly mindful’. That’s what happens in deep meditation , the world is so distant from you , your mind is just so still and beautiful. If you want to know what citta is, that experience is . And, at the end of the deep meditation things which happened, is that the five hindrances are gone. Which means that, one of the fifth hindrances, is doubt. Now you know for sure, it is not a dream or a  fantasy, it is real. That’s what we called insight