《命運》

問 ：今生貧窮、多病的果報，跟過去世有關嗎？如果有，是不是宿命論，還是常見？

帕奧禪師答：對於這件事，你必須分辨人道生活與天道、地獄道生活的差異。天道與地獄道，稱為業果生活地，意即該道的眾生，透過業力的果報而得到其生活。人道，則稱為精進果生活地，意即人道的眾生，透過精進的結果，而得到其生活。

由於過去世業力的緣故，天道與地獄道的眾生，不需要付出任何的努力，自然就能得到快樂或痛苦的生活。人道的眾生則不同，他們的生活，不僅與過去世的業力有關，也受到今世的努力與智慧影響。因此，業力、努力與智慧，是決定人生幸福的三個因素。

就以你所提到的貧富問題為例，如果一個人有發財的善業成熟，並且付出足夠的努力與運用智慧，他就能夠變成大富翁，並且享用自己的財富。

然而，如果一個人只是有發財的善業成熟，但是不付出努力，也不運用智慧，那麼即使得到了大量的財富，他也無法保有其財富，終究會失去而變得貧窮落魄。

生在佛陀時代的大富長者子，就是一個很好的例子，他與妻子都各得到多達八億元的遺產，然而，後來他們失去了所有的財富，而變成了乞丐。

除此之外，儘管他有足夠的善業力，能支持他在那一世就證得阿羅漢果，但由於他不付出努力與運用智慧，來修行佛法，所以他一直到死亡，都還只是一個可憐的凡夫。

如果一個人，沒有致富的善業力成熟，但是付出努力與運用智慧，去努力賺錢，他無法變成大富翁。然而，他仍能享有某種程度的舒適生活。由此可見，在人間，人們的努力與智慧，比過過世的業力更為重要。

有一個關於三條魚的故事，能夠給我們更清楚的了解：從前，有個漁夫在恆河捉到了三條魚。在這三條魚當中，一條相信努力，一條相信業力，另一條相信智慧。

相信努力的那條魚，認為自己單靠努力，就能夠逃脫，因此它一再地奮力跳躍，企圖掙脫漁網。漁夫被它激怒了，就用划船的槳狠狠地打它，把它打死了。

相信業力的那條魚，認為自己若有逃脫厄運的善業，該業力會自動地產生果報。因此，它就靜靜地躺在甲板上，等待好運自動來臨，一點也不想付出任何努力。

第三條魚相信智慧，它認為自己能採取理智的行動而逃脫，因此，它一直觀察周圍的情況，留意適合採取行動的時機。

漁夫將船劃向岸邊，當船接近岸邊時，他一腳跨上岸，另一腳還留在船上。那時，他無意中讓漁網，打開了一道縫隙，那條相信智慧的魚，把握住這稍縱即逝的良機，迅速地從那道縫隙中，跳出漁網，落入水中，並且立刻遊回恒河去。

由這個故事的啟示，我們可以了解到，智慧是這三個因素當中最重要的。

至於生病，有四項可能的因素，即業力、心理、時節(火界)與食物。因此，並非所有疾病都由業力造成。

佛教是分辨道理的，教導人有因才有果，沒有因就沒有果。如此的因果正見，既不是宿命論，也不是常見。

如果你相信自己的命運，已經完全注定，無法改變，那麼你就是宿命論者。根據佛陀的教導，當一個業力成熟，而且即將結成果報時，那業力的果報，是決定的、無法改變的；但是，當一個業力尚未成熟時，它的果報，是尚未決定的、是可以改變的。

大目犍連尊者，就是一個明顯的例子：在他般涅槃之前，他在過去世的某一生中，企圖殺害父母的惡業成熟了，因此，他被痛打到全身的每一塊骨頭都粉碎。即使他已經證得阿羅漢果，仍然無法改變這種惡報。

然而，由於他已經斷盡一切煩惱，所以除了當生已經成熟的那些業力之外，其他所有的業力，都不能產生出果報。般涅槃之後，他就解脫了生死輪迴，這已經改變了命運。

如果你相信，你的前世和今世是同一個人，意即同樣的那個人，從前世，投生到今世來；或者，你相信有一個靈魂，從一世投生到另一世，那麼你就是有常見。

根據佛陀的教導，沒有靈魂或自我存在。你的前世，只是由剎那生滅的名色法構成；你的今世，也是由剎那生滅的名色法構成，它們是不同的，沒有一個不變的「你」或「人」存在。

然而，有情透過離世累積的業力，產生今世的有情五蘊，它們之間有因果關係，而不是完全不相關的。因此，佛教既不是宿命論，也不是常見。

"Destiny"

Question: Is the result of poverty and illness in this life related to past lives? If so, is it fate or something else?

Pak Auk Sayadaw's Answer: Regarding this matter, you must distinguish between human existence and the lives in heavenly realms or hell. Heavenly and hellish existences are considered "lives of karmic results," meaning beings in those realms receive their lives through the results of their karma. Human existence, on the other hand, is termed "lives of diligent results," meaning that beings in the human realm derive their lives from their efforts and diligence.

Due to the karmic forces from past lives, beings in heavenly and hellish realms do not need to exert any effort; they naturally receive joyful or painful lives. Human beings are different; their lives are influenced not only by karmic forces from past lives but also by their efforts and wisdom in this life. Therefore, karma, effort, and wisdom are the three factors that determine happiness in life.

Taking the issue of wealth as an example: if a person has good karma for wealth that is maturing and puts in sufficient effort and wisdom, they can become very wealthy and enjoy their riches.

However, if a person has matured good karma for wealth but does not make an effort or use wisdom, even if they receive a large fortune, they will not be able to maintain it and will eventually lose it, becoming impoverished.

A prime example is a wealthy elder during the Buddha's time, who inherited up to 800 million from his wife. However, they later lost all their wealth and became beggars.

Moreover, even though he had enough good karma to attain Arahantship in that life, due to not putting in effort and wisdom to practice the Dharma, he remained a pitiable ordinary person until death.

If a person does not have matured good karma for wealth but puts in effort and uses wisdom to earn money, they may not become a millionaire. However, they can still enjoy a certain level of comfortable living. This shows that in the human realm, effort and wisdom are more important than past karmic forces.

There is a story about three fish that illustrates this clearly: once, a fisherman caught three fish in the Ganges. Among them, one believed in effort, one believed in karma, and the other believed in wisdom.

The fish that believed in effort thought it could escape solely by trying hard, so it kept jumping to break free from the net. The fisherman, angered by its struggle, hit it with a paddle, killing it.

The fish that believed in karma thought that if it had good karma for escaping misfortune, that karma would automatically yield results. So, it lay still on the deck, waiting for good fortune to come without putting in any effort.

The third fish believed in wisdom. It thought it could take rational action to escape, so it observed the surroundings and waited for the right moment to act.

As the fisherman rowed toward the shore, he stepped onto the shore with one foot while the other remained on the boat. At that moment, he inadvertently opened a gap in the net, and the wise fish seized this fleeting opportunity, quickly jumping through the gap and returning to the water.

From this story, we can understand that wisdom is the most important of the three factors.

Regarding illness, there are four possible factors: karma, psychology, season (environment), and food. Therefore, not all illnesses are caused by karma.

Buddhism teaches us to discern the truth: there is a cause for every effect; without a cause, there is no effect. This understanding of cause and effect is neither fatalism nor eternalism.

If you believe that your destiny is entirely predetermined and unchangeable, then you are a fatalist. According to the Buddha's teachings, when a karma matures and is about to yield results, that result is determined and unchangeable; however, when a karma has not yet matured, its results are undecided and can be changed.

Venerable Mahamogallana is a clear example: before his parinirvana, a bad karma from a past life in which he attempted to kill his parents matured, leading him to suffer immense physical pain. Even though he had attained Arhatship, he could not change this karmic result.

However, because he had completely eradicated all defilements, aside from the matured karmas from that life, all other karmas could not produce results. After parinirbanna, he was liberated from the cycle of birth and death, which changed his destiny.

If you believe that your past and present lives are the same person, meaning the same individual reborn, or that there is a soul that transitions from one life to another, then you have an eternalist view.

According to the Buddha's teachings, there is no soul or self that exists. Your past life is composed of momentary arising and passing away of phenomena, just as your present life is also made up of momentary phenomena; they are different, and there is no unchanging "you" or "person" that exists.

However, sentient beings accumulate karma through their lives, which produces the five aggregates in this life. There is a causal relationship between them, rather than being completely unrelated. Thus, Buddhism is neither fatalism nor eternalism.

遇見不喜歡的人事物，您會怎樣處理？

一般人會欲求快樂，希望痛苦消失

如果患上絕症，就會希望絕症消失，獲得健康的身體。

如果知道餘生已經不可能了，就會想下世有全世界最健康的身體，對嗎？

這是無聞凡夫的做法，所有人的做法

佛陀的聖弟子是智慧比較高的一群

他們知道，無論如何，都是苦。

這個身體就算是健康，都還要不斷辛勞地去除不適：飢餓、口渴、 過冷、 過熱、 疲倦、 大便、 小便....

所有的人事物，都是苦.... 為什麼？ 自己來自己去，根本留不住，終究會壞滅

如果還要下一生有最健康的身體，其實即是想要苦

如果想要下一生只遇到一切美好的人事物，也是想要苦

有人試過只遇到美好人事物嗎？ 沒有....

所以這些希求是不切實際的

聖弟子知道身體和一切都是苦，所以放下了它們.

放下它們後內心便不再痛苦，永久保持極樂

除此之外，沒有其他出路

所謂的其他出路，必然會讓您失望痛哭的....

How do you handle encounters with people or things you dislike?
Most people seek happiness and hope to eliminate suffering.

If faced with a terminal illness, one would wish for the illness to disappear and regain a healthy body.
 

If they know that they have no hppe for the rest of their life, they might wish for the healthiest body in the next life, right?

This is the approach of ordinary, unlearned people—everyone is like  this.

The Buddha’s noble disciples are a more intelligent group.

They understand that, regardless, everything is suffering.

Even if this body is healthy, it still requires constant effort to remove discomfort: hunger, thirst, being too cold, being too hot, fatigue, needing to pee and poop...

All things and experiences are suffering... Why? Because they come and go themselves; they cannot be retained and will ultimately perish.

If one wishes for the healthiest body in the next life, they are actually desiring suffering.

If one wants to encounter only beautiful people and things in the next life, they also desire suffering.
 

Has anyone ever experienced only beautiful people and things? No...

Thus, these desires are unrealistic.

The noble disciples understand that the body and everything are suffering, so they let go of them.
Once they let go, their mind are no longer in pain, and they can maintain ultimate bliss permanently.

Beyond this, there is no other way.
 

Any so-called alternative will inevitably lead to disappointment and tears...

當我們生病時，什麼都專注不到，心裡很混亂和痛苦，怎麼辦？怎樣修行？

很簡單而已，修習法念住的四聖諦篇吧！

現在身體上的痛苦，知道它；心靈上的痛苦，也知道它。我們知道痛苦為痛苦。痛苦的東西為什麼還抓住？因此我們放下它們，這是知道苦聖諦

然後找出痛苦的原因--那是我們的渴求啊！我們也知道它。

我們覺察到，假如我們內心繼續掙扎，就會繼續在當下痛苦、 未來也要繼續投胎受一切痛苦。

縱使現在沒病痛，假如縱容內心的渴求，未來肯定會痛哭流淚的！

我們因此努力去除內心的渴求。這個被稱為知道苦集聖諦

當我們內心不再掙扎，我們發現心靈上的痛苦立即消除。

苦暫時滅去了。這是苦滅聖諦

我們透過思維和覺察以上的道理，事實上就是在修習八聖道。

了知到這個四聖諦本身就是正見

我們讓心遠離渴求和掙扎，停止繼續呻吟、 停止身體繼續不受控地掙扎，保持平靜。這是正思維、 正語、 正業、 正命

我們努力地去除自己內心的渴愛，讓內心保持平靜、 具有正念。這本身就是在修習正精進、 正念、 正定。

根本不用強力地專注或做些什麼，輕鬆放鬆地去除內心的掙扎和渴求，就能體驗到苦的熄滅。

我們看到痛苦因為渴愛生起而生，痛苦因渴愛的滅除而滅

我們看到它們的生滅

放下對世間一切的執著

噢～這已經是修行了

When we are sick, we can’t focus on anything; our minds are chaotic and in pain. What should we do? How do we practice?

It's quite simple: practice the Mindfulness of Four Noble Truths!

Acknowledge the physical pain; recognize the mental anguish as well. We know pain as pain. Why hold onto what is painful? Therefore, we let go of them. This is understanding the Truth of Suffering.

Then, we identify the cause of suffering—it is our craving! We also recognize it.
We realize that if we continue to struggle internally, we will remain in pain in the present and continue to be reborn into suffering in the future.
Even if we are not in pain now, if we let our cravings breed, we will surely weep and cry in the future!
Thus, we strive to eliminate our inner cravings. This is known as understanding the Truth of the Origin of Suffering.

When we no longer struggle within, we discover that mental pain disappears immediately.
Suffering temporarily ceases. This is the Truth of the Cessation of Suffering.

By contemplating and recognizing these principles, we are actually practicing the Noble Eightfold Path.
Understanding these Four Noble Truths itself is right view.
We allow our hearts to be free from craving and struggle, stop the groaning, and cease the uncontrolled physical struggles, maintaining calmness. This is right thought, right speech, right action, and right livelihood.
We diligently work to eliminate our inner cravings, keeping our minds calm and mindful. This itself is practicing right effort, right mindfulness, and right stillness.

There’s no need for intense focus or forced effort; simply relax and let go of the inner struggles and cravings; then we can experience the cessation of suffering.
We see that suffering arises from craving, and suffering ceases with the cessation of craving.
We observe their arising and passing away.
Let go of all attachments to the world.

Oh, this is already practice!

如果我們生病怎麼辦？

噢～實在是佳音，是迅速提升我們修行的機會

就如佛陀所說，一般人身體遭遇痛苦時，心也會跟著苦（SN36.6)就好像被兩支箭一起射中

佛陀形容這些人為無聞凡夫

但如果是一位聖弟子，就只會遭受一支箭：身體的疼痛。 他們的心不會跟著痛的

如果誰可以做到身痛心不痛，噢，這是初果聖者的心境。就算道果還未生起在心中，已經體驗到了

就如佛陀在四聖諦裡解釋，痛苦源自於心中的渴愛。

一旦我們去除關於身體的渴愛，就不會因為身體而苦

Ajahn Suchart 說：‘比如當身體疼痛而你無法改變時，就與疼痛共處。不要試圖通過服用止痛藥來擺脫疼痛，因為你可能最終會對止痛藥上癮，並且它們會變得比幫助更多地傷害你。因此，就讓身體待著，讓感受待著。這樣，你就成為了初果。初果聖者不害怕老、疾病或死亡。’

‘（他們的）心不執著身體 ’

‘一旦你能放下對身體和痛苦感受的執著，那麼你就已經克服了第一個束縛 （自我的見解/身見）’

Ajahn Golf 也說‘初果他看到比較粗的--這個身體不是我，這個心也沒有我，比較粗的 ’

大師父們說的都一樣

任何人一旦能夠讓心超越病痛，噢～恭喜，他已經像個初果聖者了。

What should we do if we get sick?

Oh, it's truly good news—it's a excellent opportunity to elevate our practice.

As the Buddha said, when ordinary people experience physical pain, their minds also suffer (SN 36.6), just like being struck by two arrows simultaneously. The Buddha described such people as uninstructed common worldlings.

However, if one is a noble disciple, they will only suffer from one arrow: the pain in the body. Their mind will not follow the pain.

If someone can achieve a state where the body aches but the mind does not suffer, oh, this is the mind of a stream-enterer. Even if the path and fruit have not yet arisen in their heart, they have already experienced it.

As the Buddha explained in the Four Noble Truths, suffering originates from craving in the heart. Once we remove the craving related to the body, we will not suffer because of it.

Ajahn Suchart said: “For example, when there is bodily pain that you cannot change, just be with the pain. Don't try to escape it with painkillers, as you might ultimately become addicted to them, and they can do more harm than good. Therefore, let the body be, let the feelings be. In this way, you become a stream-enterer. A stream-enterer does not fear aging, illness, or death.”

“Their heart does not cling to the body.”

“Once you can let go of attachment to the body and the feelings of pain, you have already overcome the first fetter (the view of self).”

Ajahn Golf also said, “A stream-enterer sees more clearly—that this body is not me, and this mind is also not me, seeing more clearly.”

The great masters all say the same thing.

Anyone who can elevate their heart beyond illness, oh—congratulations, they are like a stream-enterer.

提到感恩，大家聯想起什麼？

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

這是好事。

例如見過有一個病人，去醫院看病

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

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

他說，他非常感謝每一位醫治過他的醫生，每一次都會寫下感謝的字句感謝醫護。

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

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

當一個人常懷感恩之心，知足之心；他的心靈品質非常高。

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

這位病人雖是人類的身體，心已經在天界了。

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

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

This is a good thing. 

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

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

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

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

Small things can bring them joy

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

Overall, their defilement will be quite thin.

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

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

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

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

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

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

Clinging to the self leads to superficial fixes.

When people see Luang Phor,

they want to excuse themselves—to go see a doctor instead!

Because they only fix the symptoms, not the cause.

We must understand that clinging to the self

leads us to focus on changing others instead of ourselves.

And when we prioritize the self,

even our oxygen levels become imbalanced!

Do you agree?

That’s why we meditate—

to restore what is right.

To bring back proper oxygen levels.

When we exhale,

we expel waste—carbon dioxide.

執著於自我只會導致表面的解決方案。

當人們看到隆波時，他們卻想離開——去看醫生！

因為他們只是修補症狀，而不是根本原因。

我們必須理解，執著於自我使我們專注於改變他人，而不是改變自己。

當我們優先考慮自我時，甚至連氧氣水平也會失衡！你同意嗎？

這就是為什麼我們要冥想——恢復正確的狀態，帶回正常的氧氣水平。

當我們呼氣時，我們排出廢物——二氧化碳。

---Luang Por Ganha

四界分別觀的療愈力量

剛介紹四大的觀法，會發現感受是很短暫的，不斷在變化，是無常的，這種是很粗淺的毘婆舍那觀。

四大另一個好處是能夠讓我們身體健康，四大能讓我們平衡，生病是因為四大不平衡，在生病時你可以用另外的特質平衡我們的身體，我們會比較快恢復。近幾年很多人得癌症，如果有修四大，可以用四大來療愈癌症。我們現在只是觀念上知道瞭解，當你修習時是實際的經驗，當別人或自己有一天得癌症時，就可以用四大來療愈。舉例來說，如何以四大療愈？一個人修四大，當他可以從近行定出來，以禪相的光照向他不舒服的地方，有人甚至可以看到腫瘤。接著讓心專注在腫瘤上，當心專注時會產生熱，如果他還可以利用胃火的熱，去消融腫瘤。我們的心是有大力量的，心能產生熱，腫瘤產生熱後，會變得比較軟，四大的治療法要每天做，大約要做三至四星期，視腫瘤的情況而定，當這樣做時身體會熱，會流很多汗或排尿，這表示不好的能量排出來。內心強大的火的力量可以破壞癌細胞。

在五年前我也被測出有癌症，醫生告訴我要停止一切的活動，準備開刀，我很固執，我就用這樣的方法自我治療，經過兩星期腫瘤消失一半，醫生好奇問我：你吃了什麼藥，怎麼腫瘤好一半？我說：沒有吃藥，我打坐。醫生因此也想學打坐，我繼續自己治療了兩年。因此大家學會禪修，也可以用禪修照顧自己的健康。還有在禪修時，動機、意念很重要，我們要對佛陀的教法有信心，我們對法有信心，法也會保護我們。

當醫生跟我說我只能活兩年，我聽了有點難過，我就回想我這一生，我沒有傷害過別人，出家後我也持戒清淨。我之所以會難過不是因為會死去，是因為我不能弘揚佛法，因此我決定弘揚佛法，這樣我死了也沒關係。因為我們對佛陀有信心，所以會出家，我們是有責任的，就是要弘揚佛法。我們的責任是我們活著不是只為自己，要為其它人修學佛法而努力。

前一陣子在澳洲，我可能有一點中風，我的左腳不能動，我不敢跟任何人說，因為他們知道了會不讓我做任何弘法活動，我就自己用四大的方法治療，還有自己做按摩，經過四個星期，我的腿就可以動了，就可以來這裡和大家一起禪修。我在所有禪修活動中，來臺灣和大家一起禪修，我是不會放棄的，因為我知道很多比丘尼會聚集在這裡，大家會很希望好好的來禪修，想要得定、得到毘婆舍那，我知道大家可以利益很多人，所以希望大家很努力，能夠得定、得毘婆舍那觀

面對疼痛，您會如何處理？

有許多森林派的大師父們都慣於遠離城市去行腳，有時遇上生病，身體疼痛的情況，他們往往未能就醫。他們憑著正念與止觀，克服了一個又一個的疾病。心會在觀照的過程中進入安止定，之後痛楚和疾病或許會自此消失。

他們是怎樣觀照的呢？

總括而言，他們會以智慧分離正在遭受疼痛的五蘊：

色，（分離為四大）

受，（痛苦的感受）

想，（對於疼痛的記憶功能）

行，（關於疼痛的任何思維歷程）

識 （心，單純的覺知）

接著會探索它們的關聯性，了知到它們彼此之間是如何地相互影響

或觀照/思維它們的無常，苦和無我

如此實行，最後疼痛消失，心會進入安止定。

這也是一些本身無法進入禪那者，進入禪那的一個可行方法。一般上，根據阿姜考的自身經歷，如此觀照5-6個小時後就能進入禪那

以下是各大師父的教導：

=======

阿姜曼以正念及觀智直接去觀照他所經歷的疼痛感，

1.讓它們分解成身體的四大元素，然後逐一徹底去分析它們。

他審查觀照色蘊（rūpa）

2.以及其中的疼痛感（受蘊）；

3.他解析了能假定身體的某一部或他部處於疼痛中的記憶功能（想蘊）；

4.並解析了能認知身體處於疼痛中的思維歷程（行蘊）。

以上這些關鍵處，都是他持續念「身」、「痛」、「心」時以正念與觀智鎖定的對象

就這樣他從黃昏到半夜堅持不懈去【探索它們的關聯性】。

經過了這樣的歷程，因為他完全【洞悉了它們彼此之間是如何地相互影響】，於是成功地擺脫了胃痛所引起的折磨。

就在他領悟的那一刻，他的「心」凝神收攝進入了絕對的寧靜（定境）—— 看到了心意無量無邊地茁壯擴展，身體的病痛徹底地消失了。

疾病、疼痛以及心所專注的對象業處也都同時消失了。

（阿姜曼正傳）

------

阿姜曼：你該做的是，用你的直觀智去一併分析這三者（身，痛，心）。以這種方式，你將能發現每一個實相

（阿姜曼正傳）

-----

阿姜曼：當痛苦生起時，應該專注在痛苦上並試著去了解它的本質。不管我們經驗到的痛苦有多少，一切的痛苦都只是苦聖諦的一種展現

（阿姜曼正傳）

------

阿姜曼：我可以大膽地表明,在我病重之際,透過思維從我內在生起的苦,我已獲得心的強大力量。本著真實的正念和智慧,我【清楚地看到了苦的生、住、異、滅】。了知苦諦的心變得寧靜與平和,不再四處攀緣事物以求改變苦的狀態;反之,它卓然獨立,堅定地停駐在真諦之中。心中已無會製造麻煩或引發不當行為的東西,也沒有虛妄的事物能進入而造成疑慮或不安。在這種情況下,苦受或者完全止息,或即便還在,它們也很難去壓倒心了。

（阿姜考傳）

-----

阿姜曼：現在,苦受的真相正以清清楚楚的樣貌,在你的身心之中宣告它的存在。別讓這個疼痛自動奉上的機會白白流失。相反地,我要你從那疼痛的感受中提取出真相,並讓正念和智慧去分析它。接著【妥善地標記它,使它在你心中留下難以磨滅的印象】。。從此,它將成為你對苦諦已獲得清晰解悟的一個例證,那是遍及佛陀教法的四聖諦中的第一諦。

（阿姜考傳）

---------

阿姜考：阿姜曼教導我應該以正念和智慧去奮戰,去分離及分析諸蘊,審察它們,將它們看個清楚。

現在,這苦受是屬於哪一蘊[khandha]?是身體,或記憶,或思緒和想像,或是意識,或者是心呢?若都不是,【那為何我聲稱這苦受是我——我在受苦——苦受真的是

我的嗎?我真的是這苦受?或者是什麼?】今天我必須找出這真相。因此,如果這疼痛不停止,而且我無法用真實的正念與智慧洞徹這苦受，那我將繼續在此坐禪,至死方歇,在所不惜。但我肯定不會離開這座位,徒讓苦受譏笑與嘲弄。’

從那一刻起,正念和智慧開始拼命地分析,宛如那是性命交關之事。這個心與痛之間的生死搏鬥持續了五個小時。隨後,我知道了每個蘊各自的真相。特別是,經由智慧我對受蘊的了知最為清楚。當諸蘊的各個層面已被徹底全面地觀察,苦受立即消失。從那時起,對於真實法,比如“苦諦”,我有了不可動搖的信心。接著,我了知了真諦,不再有任何的迷惑與懷疑。

（阿姜考傳）

--------

阿姜摩訶布瓦：我直接探索痛楚，強迫心行動起來，智慧從不曾如此運作過，然而當心被逼入絕境時，智慧激發起來行動，從每個角度緊跟著狀態，直至全面警覺疼痛、身體和心的狀態，瞭解每一個都是各別的真實。接著疼痛、身體和心各別分開徹底消失，我不曾面對過類似的情況，身體從我的覺知中消失，痛徹底熄滅，剩下的只是一個單純在覺知的明覺。這個明覺不是我們想像中那麼明顯的那種，此時僅僅是單純的明覺，非常微細，非常精妙，非常令人驚訝。

（阿姜摩訶布瓦傳）

"A Joyful Heart is Good Medicine"

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

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

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

Our mind have a significant impact on our health.

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

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

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

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

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

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

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

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

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

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

《喜樂的心乃是良藥》

天主教基督教的聖經中說：‘喜樂的心乃是良藥，憂傷的（心）使骨枯乾。‘

據說這是香港養和醫院一位腫瘤科醫生分享的。

他說，如果你做到讓病人喜樂，你就成功了。

我們的心對我們的健康是影響很大的。

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

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

反之，假如我們的心好，有力量，有時是可以破除疾病，延長壽命的

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

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

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

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

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

‘喜樂的心乃是良藥，憂傷的（心）使骨枯乾。‘

去除內心的煩惱，培育美德，定力和智慧，讓心清涼快樂。那麼人都長命些

《如何處理打坐時的腿痛？How to Handle Leg Pain During Meditation? 》

信徒：如何處理打坐中的腿痛？

Ajahn Golf : 腿痛的話，把腿砍掉啊（笑）

要不要？ （不要） 

沒有人想要，所以有腿給你痛也是一種幸福，還是要殘廢呢？

不要殘廢，對嗎？所以我們腿會這樣痛，是很自然的一部分；

那些不會痛的，是死人來的。

那我們在坐禪的時候怎樣去處理腿痛呢？

就是在腿痛之前，我們盡快讓這個心定下來。

當我們心平靜，定下來的時候。這個痛也是會生起，但是不會干擾到這個心。

如果心不平靜的話，那就做好痛的心理準備囖。

但是痛也是好，因為它不會讓我們去胡思亂想，我們的心就會跟在這個痛那裡。

其中有一個方法就是我們把它拆開，就是去到了解：感受是一個，身體是一個，心又是另一個；

它們不是同一個東西，只是有關係而已。

我們無論幾次地超越這些感受，我們要正思維這些感受不是我，我不是感受，沒有我在感受裡面，裡面沒有我。

當我們去明白這個感受之後，不是說這個苦受就會消失；而只是因為我們明白了這個感受之後，心不會因為感受而痛苦。

另外一個方法，就是讓這個Buddho 很快，很緊密地連續下去。

這個時候就沒有覺知我們的呼吸，我們咬住我們的牙齒，這樣讓它度過。

就是很快地Buddho 一直下去，然後心入定，那個感受就消失；

但是這個不是每一個人可以做得到的。也不是每一次能夠成功。

再一個方法，就是純粹地知道它。

苦受生起，只是純粹地知道它；

知道下去，苦是應該去了解它的；

但是這樣的知道下去，是要一定的忍耐的。

這個就是覺知，看那個感受，覺知下去；

然後去覺知這個感受，它的變化，這個苦受沒有那麼強烈；

從很強烈，慢慢鬆開，然後消失。

這樣去覺知這個感受變化的整個過程，從生起，變化，到滅去。

這個感受，就好像太陽上升一樣。

太陽剛剛升起的時候，就是早上；

慢慢升到中午的時候，天空的中間的時侯，就會很熱；

然後開始向下，那個熱力，就慢慢減少。

這個苦受也是一樣。

這個苦不應該去怕它，而是去覺知它。

這個苦就好比喻為磨刀的石頭，就是讓我們的智慧越磨越鋒利。

我們了解到這個苦是去除這個我，了解它無我的存在。

我們不要期待這個苦不會再生起。這個苦，我們何時打坐，也是有苦受出來。

這個苦受也是會一起跟隨著我們；直到我們死去，也是會有這些苦受生起。

每一次靜坐都一定要苦受的，但也不用傷心；

你不是一個人在受這個苦受，其他人也是一樣，也是有腿痛。

阿贊也是有腿痛。 （笑）

每個人都是有腿痛，就是很正常的事情，不用去害怕。

如果我們害怕的話，就不敢再去靜坐。

我們可以只是純粹地覺知知道它，還是我們把它拆開，好像腳是腳，感受是感受，心是心。

就是這樣拆開之後，我們就純粹地覺知它下去。

另外就是當我們常常靜坐的時候，我們身體是會自己調整過來。

（例如）本來是打坐15分鐘，腿就痛了；

我們常常打坐的話，就會20分鐘，25分鐘才會腳痛。

就好像那些運動員，他們跑步，剛剛跑步的時候，就會酸痛，他的腿啊；

當他每天跑步的時候，他跑步的時間就會越來越長，他的體力，會越來越好。

當我們一直修下去，發展智慧，思維這個法，思維那個法的時候；

那些無常，苦，無我的時候，這些感受也會忘記它，所以你不用去怕他。

這些痛，苦受，它就是從我們出生到現在，就是一直跟隨我們。 

我們思維了解說：這個痛不是我，我不是痛；我只是這個心的覺知，覺知這個痛。痛不是我。

（太陽）很曬的陽光，就好像在曬這個屋子，那這個人，就在這屋裡面。

當這個太陽曬到這個家，在屋裡的人也會感受到熱。

當這個苦受，這些痛燃燒這個身體，這個心也會知道它的；

但是這個太陽，陽光，不是這個屋子，也不是這個人，

這個人也不是那一間屋子。

那是不同的東西。

這些各樣的東西，也是在隨它各自的運作；

好像這個感受，它自己生起，停留，然後滅去；

就是這樣生，變異，滅。

這個身體有它的運作，它出生了，它會慢慢老病死；

而這個心，它也有它的功能，它就是知道。

有什麼生起，它就會很自然地知道它；

當這個痛生起，苦受生起，我們自然會生起它。

就算不想知道，也是會知道這個痛。

我們只是要覺知這個快樂也是不能的，所以才會說這個快樂也是無我。

Devotee: How should we handle leg pain during meditation?

Ajahn Golf: If your legs hurt, just chop them off! (laughs)

Would you do that? (No!) 

Nobody wants No one would want that. So having legs that can feel pain is actually a blessing. 

Would you rather be disabled? No, right?

The pain in our legs is a natural part of the process.

Those who don't feel pain are dead people.

So how do we handle leg pain during meditation?

Before the pain becomes intense, we should try to quickly establish concentration. When our mind is peaceful and concentrated, pain will still arise, but it won't disturb the mind. If the mind isn't peaceful, then we should be mentally prepared for the pain.

Pain can actually be beneficial because it prevents our mind from wandering - our attention stays with the pain.

One method is to break it down - understand that feeling is one thing, body is another, and mind is yet another. They're not the same thing, they're just interconnected. 

No matter how many times we transcend these sensations, we must contemplate correctly that feeling is not self, I am not the feeling, there is no self in feeling, and no self exists within it. When we understand this, it doesn't mean the unpleasant feeling will disappear. Rather, after understanding the nature of feeling, the mind won't suffer because of it.

Another method is to recite "Buddho" quickly and continuously, without awareness of breathing. We can clench our teeth and get through it. 

Recite "Buddho" rapidly until the mind enters concentration and the sensation disappears. However, not everyone can do this, and it doesn't always work.

Another approach is to simply know it. When painful feeling arises, just be aware of it. We should understand suffering instead of rejecting it. This kind of knowing requires patience. 

This is mindfulness - observing the feeling, being aware of it, noticing how the feeling changes, how the intensity of pain isn't constant. From very intense, it gradually loosens and disappears. Be aware of this whole process of feeling - its arising, changing, and cessation.

This feeling is like the sun rising. When the sun first rises in the morning, then gradually reaches noon at its peak, it's very hot. Then it begins to descend, and the heat gradually decreases. Pain is the same way.

We shouldn't fear this suffering. Instead, we should be aware of it. This suffering is like a whetstone that sharpens our wisdom. 

So we understand this suffering as removing the self, understanding non-self. We shouldn't expect that this suffering will never arise again. 

This suffering will appear whenever we meditate. These painful feelings will accompany us until death. 

Don't be sad that meditation always involves pain - you're not alone in experiencing this. Others feel leg pain too. Even Ajahn has leg pain (laughs).

So everyone experiences leg pain - it's completely normal, don't be afraid. If we're afraid, we won't dare to meditate again. We can either simply be aware of it, or break it down - feet are feet, feelings are feelings, mind is mind - after breaking it down this way, we simply maintain awareness.

Also, when we meditate regularly, our body will adjust naturally. Initially, legs might hurt after 15 minutes. With regular practice, it might extend to 20 or 25 minutes before pain appears.

It's like athletes who run. At first, their legs get sore. But with daily running, they can run longer, and their endurance improves.

As we continue practicing and developing wisdom, contemplating Dhamma and the three characteristics (impermanence, suffering, non-self), we might even forget about these sensations.

So don't be afraid. This pain, these unpleasant feelings, have been with us since birth.

We contemplate and understand that this pain is not me, I am not the pain. I am just the awareness of the mind, aware of this pain. Pain is not me.

It's like sunlight shining on a house, and a person inside the house. When the sun shines on the house, the person inside feels the heat. Similarly, when pain burns in the body, the mind knows it. But the sunlight is neither the house nor the person. The person is not the house. They are different things. These various elements operate according to their own nature.

Like feelings - they arise, persist, and cease. This is their nature of arising, changing, and ceasing.

The body has its own functioning - it's born, ages, gets sick, and dies.

And the mind has its function - it knows. So whatever arises, it naturally knows it. When pain arises, unpleasant feelings arise, we naturally know them. Even if we don't want to know, we still know this pain. 

We can't choose to be aware of only happiness. That's why they say happiness too is non-self.

---Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ 

09/12/2023 @Penang Bodhi Heart Sanctuary, George Town, Pulau Penang, Malaysia

<1：18：14

摘錄自Excerpted from：

https://www.facebook.com/100087367309533/videos/1313526372653195

《應對痛處的策略》

信徒：用Buddho的方式去修，可是像剛才很痛的時候，我就告訴我自己很痛很痛很痛，突然就不痛了，請問這個是正確的嗎？

Ajahn Golf : 是對的，有時阿贊自己坐的時候也會很痛。當很痛的時候，我就會念：‘死了，死了。’當反覆地這樣念下去，心也會平靜下來。這個方法就是其中一個方法。當你想到這個方法來解決當下的情況，這個方法就是一個好方法，而且是對的方法。就好像拳手那樣，當他上擂台比賽時，之前所訓練過的招數，他忘記怎樣用，當下就見招拆招。

相反地，如果這個感受（也就是“痛”的感受）升起來時，你就開始思維：‘今天坐夠了，今天坐夠了。’，就選擇放棄，這種方法是不正確的。阿贊想讓大家明白，我們每個人打坐肯定會痛的，這個是正常的。即使到了今天，阿贊打坐都會覺得痛。

然而，阿贊已經明白這個“痛”，因為過去不斷地去思維這個“痛”是什麼來的。阿贊已經看得清清楚楚，這個“痛”是什麼來的。當我完全了解這個“痛”時，就可以放下這個“痛”。

就好像A和B兩個人一直以來都是有恩怨的，吵吵鬧鬧。有時A贏B，有時B贏A。但是隨著時間的推移，大家關係慢慢變好了。

就好像我們來看這個痛，和這個感受對抗，一直去對抗，直到已經完全認識了它。由一開始吵吵鬧鬧，到後來變成朋友，各走各路。你有你的責任，我有我的責任。

【痛是心的測試器】 

所以這個感受，當它升起時，我們不用去怕它。因為佛陀教導，當苦升起來，我們應當去思維它。有時這個受，都可以作為一個工具。當這個痛、感受升起時，我們的心處於什麼狀態？我們當下的心是否平靜？它是一個測試器，測試這個心。

如果我們不能守護住這個心，當我們將死之時，這個痛、這個感受，還重過現在我們所面對的痛。如果我們這樣不斷地去適應它，或者認識它，當我們面對老、病、死時，這些所謂的受就不能影響我們了。

【應對方法 1：不理它】

當我們打坐時，這個痛感覺不是很強烈，就不用理會它，只需保持在自己的業處上面就行了。

【應對方法2：專注這個痛】

當這個感受越來越強烈，甚至令到你不能不理會它時，你就要全身的力量去看住這個痛、這個感受是怎麼一回事。這個時候，就要保持我們的正念，用全身的力量去專注在這個“受”。這個時候，這個“受”就成為了你的業處了。你可以選擇一直看著它會呈現什麼樣的狀態給你，痛會痛到什麼程度。

【應對方法3：修觀禪】 

或者你可以用另一個方法，即“vipassana”，即“觀”。

 你可以自問自答：

“誰在痛？你的腳痛，還是心痛？”

“這個痛，是痛在腳，還是心呢？”

“如果是腳痛，有沒有聽到腳跟你說它痛？”

“如果是心痛，心沒有一個實體、主我，它怎樣會痛呢？”

“那問題來了，誰在痛呢？”

所以這個受，它就是在受的種類裡面。它會升起來讓心覺知，然後維持一段時間，之後又會自己滅去。如果我們有智慧，就會看到這個受不是我們的。我們就不會對它執著，不會怕它。這就是當我們打坐時，這個痛、這個受，升起來的應對方法。

【總結】 

第一種，就是如果可以不去理會它，就不會理會它，保持在我們的業處上面就可以了。

第二種，如果這個感受很強烈，強烈到我們不能不理會它時，我們就用全身的力去看住它，去看它是什麼一回事，它痛可以痛到多痛？

第三種，就是用智慧去分別，即：受蘊、身體和心都不是一體的。每一樣東西都不屬於我們，只是在生和滅。我們要利用這個受作為禪修的工具來升起智慧，之後才可以把它放下。要給大家明白和知道一點就是，不是說我們坐在這裡打坐，我們用定力讓這個受滅了，或者讓這個受不再升起。

這個受會一直跟著直到我們死去。但是這個受，如果我們早些認識它，我們的心就不會給它影響。明白嗎？

"Strategies for Dealing with Pain"

Devotee: I practice meditation by repeating “Buddho” in my mind, but when the pain becomes intense, I tell myself, “It's very painful, very painful,” and suddenly, the pain fades away. Is this correct?

Ajahn Golf: Yes, that’s correct. Sometimes when I meditate, I experience pain as well. When the pain becomes overwhelming, I might remind myself of death by repeating "Dying, dying." After doing this for a while, my mind calms down. This is one approach while dealing with the pain. As long as it helps manage the situation at the moment, it’s a valid approach.

It’s like a boxer in the ring. If they forget the techniques they’ve learnt, they have to respond spontaneously to whatever comes up. But if you start thinking, “I’ve meditated enough today, let’s stop now,” then this approach is wrong. I want to emphasize that experiencing pain while meditating is completely normal. Even now, I still feel pain when I meditate.

However, over the years of practicing meditation, I’ve come to understand the nature of this "pain." I can clearly see where it comes from, and once I fully understand it, I can let it go. 

It’s similar to a situation where two people, A and B, have a long-standing grudge. They argue back and forth. Sometimes A wins, sometimes B wins. But over time, their relationship improves and they understand each other better. 

In the same way, when we meditate, we face the pain, struggle with it, and eventually, we come to fully understand it.

[Pain as a Tester of the Mind]

When the pain arises, there’s no need to fear it. The Lord Buddha taught us that when suffering arises, we should reflect on it. Sometimes, this pain or sensation can actually be used as a tester to look into our mind: How does the mind react to pain? Is it calm, or does it become disturbed?

If we can’t guard our mind, then when we approach death, this pain will be even more intense than what we feel now. However, if we learn to adapt to and understand the pain, then when we face aging, illness, and death, these sensations will no longer affect us.

[Three Methods for Dealing with Pain while Meditating]

1. Ignore It: If the pain isn’t too intense, ignore it and stay focused on your meditation object. Let the pain pass on its own.

2. Focus on the Pain: If the pain becomes stronger and you can’t ignore it, direct your full attention to it. Observe it closely. Let the pain become the object of your meditation. Watch how it manifests, how intense it gets, and how it changes over time.

3. Practice Vipassana: Alternatively, you can apply vipassana meditation by asking yourself:

- "Who is in pain? Is it my foot or my mind?"

- "Is the pain in my foot, or in my mind?"

- "If it's my foot, does my foot actually tell me that it hurts?"

- "If it’s the mind, since the mind is non-self, how could it possibly hurt?"

- "So, who is really in pain?"

The sensation of pain arises as part of the aggregate of feelings. It appears to make us aware, stays for a while, and then fades away on its own. If we have wisdom, we’ll see that this sensation is not truly “ours.” We won’t cling to it, and we won’t fear it. This is the right way to handle pain during meditation.

[Summary]

The first method is to ignore the pain if it’s not too strong. Stay focused on your meditation object and carry on.

The second method is when the sensation becomes too strong and cannot be ignored, keep your mindfulness and focus on the sensation. Observe it and see how it manifests and how intense it becomes.

The third method is using wisdom to discern that the aggregates—our sensations, the body, and the mind—are not truly “ours”. Everything is impermanent, arising and passing away. If we use this pain as a tool for meditation, it will help us cultivate wisdom. Also, it’s important to understand that this isn’t about using concentration to make the pain disappear or prevent it from arising.

In fact, this sensation will follow us throughout our lives. But if we learn to recognize it early, it will no longer disturb our mind. Does this make sense?

摘錄自 Excerpted from (<32:55): https://www.facebook.com/100087367309533/videos/962868325710055

信徒：當身體不舒服時，可以把身體的不舒服來觀嗎？可以把痛當作所緣來觀嗎？觀它的生起，然後滅去。不是我的。有身體，就會生病，是自然的法則。把痛苦當作所緣可以嗎？

Ajahn Golf:可以。如果這樣做的話，就是越好越正確的。尤其是當一個修行者他的病痛來的時候，他的不舒服；是他做觀的好時機。所以我們提升我們的正念智慧，就是這個時候了。因為我們在那個情況，就是我們好像在戰場上，我們就是要去修行，然後去看我們的正念跟智慧去到哪裡。所以要這個病痛作為我們培養正念智慧的場地

所以這個時候，就是我們去觀這個身體，思維這個病痛，讓生起正念智慧最好的時機。而這個身體，我們就交給醫生，交給藥，去吃藥。而這個心，就是以這個法來治療它。就是要用這個觀，這個法。

然後當我們病痛的時候，我們這樣去思維去觀，去修行的時候，心是很有力量的。如果我們沒有去修的話，我們就會白白浪費了這個智慧，然後我們的心會很軟弱。所以當我們病痛，不舒服的時候，不需要用這個病痛而害怕難過，而是因為我們有很好的機會去修行。就是業也是自己的幸運。誰想做一個幸運的修行者？

10/12/2023 @Penang Bodhi Heart Sanctuary, George Town, Pulau Penang, Malaysia

<55：07

摘錄自：

https://www.facebook.com/100087367309533/videos/1384255112495310

《How to cope with insomnia》

Devotee: what can I do to relax and get a good sleep at night ?

Ajahn Brahm: so first of all, don't worry about getting to sleep

...... when you don't worry at all, it was easy to go to sleep and sometimes I thought, 'hang on a moment , my bed as a monk do so much work and stuff and sitting cross-legged, it had been sitting cross-legged meditating for a while,  lying down on a sort of comfortable mattress, a nice duvet or blanket, it's one of the most comfortable positions in my day,  relaxed,  laying out.'

have you ever had that experience , you wake up in the morning , and you've had enough sleep; you don't need to go to the toilets, it's so nice and cozy; it's why that some genius invented the snooze buttons on your alarm clocks. Because it's so comft , that you don't want to get up;  you just put a snooze button and stay a little bit longer under the pillows;  it's nice and cozy. 

so I worked on that principle, that when I was awake,  who wants to go to sleep! this is the most comfortable position I get into in the whole day;  relax,  warm , cozy,  snuggling into my pillow. Who wants to miss out on this wonderful cozy experience? so I said I don't want to go to sleep . And as soon as I thought that, I fell fast asleep . 

 I don't doubted this psychology , when you want to go to sleep you can't.

You don't mind going to sleep, don't go to sleep; then you do.

And number two here. I did notice.

On these retreats , sometimes that people come up to me and they said they couldn't go to sleep at night, and even though you've got this wonderful rooms all by yourselves, personal rooms, and you've got your own Suites,  and it's really comfortable. And you know, we put a lot of funds and effort trying to make these rooms comfortable for you; but people can't go to sleep.

But then when they come in the morning to meditate,

they're fast asleep. So after a while, you know,  you just use your logic and reason, I say now obviously you can understand the reason why.

When you try to meditate, you fall asleep; when you try to fall asleep, you're wide awake.

so if you ever have sleepiness in this meditation hall,  when you come in here ; try to fall asleep, then you have no sloth and torpor at all you'll be wide awake,  your mind will be (laugh)

and when you want to go to sleep at night, you go into your room , you lay down on your bed,  and you try to meditate . There you go fast asleep .

Now of course you know that's I've exaggerated a point in there,  just to make it very clear that what is going on there.

It's wanting makes you tense , and that tension stops you go to sleep . 

They just relax ,  'If I go to sleep , then go to sleep. if I don't go to sleep, doesn't matter, either way it's fine. And then, okay, if I can't go to sleep,  I just meditate just meditate, make my mind really peaceful, so nice, peaceful, still , cozy in my bed;  then you go fast asleep.

just relax,  and that's where you find you're going to sleep, but wanting to go to sleep is not relaxing . 

And there you get a good sleep at night 

2019 Jhana Grove retreat

<如何應對失眠>

修行者：我該怎麼做才能在晚上放鬆並獲得良好的睡眠？

阿姜·布拉姆：首先，不要擔心入睡。

……當你完全不擔心時，其實很容易入睡。有時我會想，「等等，我作為一個僧侶，做了這麼多工作，坐著打坐，已經坐了一會兒，躺在一張舒適的床墊上，蓋著一條柔軟的被子，這是我一天中最舒服的姿勢，放鬆～躺著～」

你有沒有過這樣的經驗？早上醒來時，睡得剛剛好；不需要上廁所，感覺如此舒適；這就是為什麼有些天才發明了鬧鐘的貪睡鍵。因為實在太舒服了，你不想起床；你只需按一下貪睡鍵，繼續在枕頭下待一會兒，真是舒服。

所以我就是在這個原則上下功夫。當我還醒著的時候，誰想要入睡呢？ 這是我一天中最舒適的位置：放鬆、溫暖、舒適，依偎在我的枕頭上。

誰想要錯過這樣美好的舒適體驗？所以我不想入睡。

當我一這麼想，我就快速入睡了。

我不懷疑這種心理學，當你想要入睡時，你反而睡不著。

你不在乎入睡，然後你卻能睡著。

第二點。我注意到，在這些禪修營中，有時候有人來找我，說他們晚上無法入睡。即使你擁有如此舒適的私人房間和套房，我們也花了很多資金和精力來讓這些房間變得舒適，但人們卻無法入睡。

但當他們早上來冥想時，他們卻睡得很香。

所以經過一段時間，你就能用邏輯推理，我說現在顯然你可以理解原因。

當你試著冥想時，你會入睡；

當你試著入睡時，你卻保持清醒。

所以如果你在這個冥想廳裡感到困倦；試著入睡，然後你根本不會感到昏沉睡眠，你會非常清醒（笑）。

當你想晚上入睡時，你進入你的房間，躺在床上，試著冥想。然後你就會快速入睡。

當然，你知道我在這裡夸張了一些，只是為了讓這一切變得清晰。

想要使你緊張，而那種緊張會阻止你入睡。

所以，放鬆吧。「如果我能入睡，那就入睡；如果我不能入睡，沒關係，兩種情況都好。」然後，好吧，如果我不能入睡，我就冥想，讓我的心靈變得非常平靜，這樣在床上會感到如此舒服、安靜；然後你就會快速入睡。

只需放鬆，而這就是你會入睡的時刻，但想要入睡並不是放鬆。

這樣你就能在晚上獲得良好的睡眠。

——2019年Jhana Grove 禪修營

《People unnecessarily see the doctor due to 'self'》

When you base everything on the self,

you see Luang Phor’s face and think,

"I’m going to leave Luang Phor to see a doctor."

If those who stay at the temple don’t leave to see a doctor,

they leave to see family or friends.

Because that’s what it is.

If we abandon the self,

our mind will be well,

our body will be well.

I’ve been dealing with this for a long time.

I know some people hold on to their self-identity,

saying, "I have a condition."

If I step on the ground, I’ll get sick.

This is what they say.

But I tell them to walk and exercise.

It will make them stronger.

Walking on the ground will help them touch nature.

They tell me they can’t walk on the ground,

because their self-identity won’t let them.

Do you see? The self is like that.

----Luang Por Ganha

17-4-2025

《人們因為「自我」而不必要地看醫生》

當你一切都以自我為基礎時，
你看到隆波的臉就會想，
「我要離開隆波去看醫生。」
如果那些留在寺廟的人不去看醫生，
他們也會去見家人或朋友。
因為情況就是這樣。

如果我們放棄自我，
我們的心靈會健康，
我們的身體會健康。

我與這些事情打交道已經很久了。
我知道有些人堅持自己的‘自我’，
說：「我有病。」
如果我踩到地面，我就會生病。
這就是他們的說法。

但我告訴他們要走路和運動。
這會讓他們變得更強壯。
走在地面上會幫助他們接觸自然。
他們告訴我他們不能走在地上，
因為他們的自我不允許。

你看到了嗎？自我就是這樣。

----隆波甘哈

17-4-2025

日前，全球最長壽人瑞Maria Branyas Morera在西班牙逝世，享年117歲。她曾分享長壽秘訣指，

她不僅靠運氣和良好的基因，還要有紀律、平靜、情緒穩定，無憂慮，無遺憾、樂觀積極、遠離麻煩友（Toxic people，意指情緒不穩定、對他人造成負面影響的人）等

Maria Branyas Morera從未去過醫院，從未骨折過，她一切都很好，也不曾出現身體疼痛；而且極之長壽。

這是源自於她過去不殺生，不傷害別人身體的果報

Maria Branyas Morera 也有種種美德。造就了她的健康長壽。

她生活紀律，這是有戒有正念的表現。一個沒有正念的人，不會懂得守護根門。當感官接觸到外境的時候，就會生起貪嗔癡不能自制，毫無紀律。但Maria Branyas Morera 卻做到正念和不疏忽大意的美德。

Maria Branyas Morera 內心有定力，因此她平靜、情緒穩定，無憂慮，無遺憾、樂觀積極。 她有禪定的美德

Maria Branyas Morera 還有一樣東西好，就是她會遠離麻煩友。麻煩人就是那些煩惱厚重的不善人。他們貪婪，傲慢，妒忌，吝嗇，脾氣差，尖酸刻薄，無惡不作，心散亂。

當一個人遠離惡友，親近善友時，他便會具備種種美德。

在法句經109中，佛陀說：習慣禮敬於是那些長者，四法便會增長，它們是壽命，美貌，快樂與力量。

長者就是指那些有美德的人。外國很少和尚，多數是天主教基督教的神職人員。 一個人必須要自我感不會太強，有足夠的謙卑之心，才會去禮敬尊重他們。而善友是一個強大的條件去造就我們的美德/

增長壽命的意思是，假如一個人原本的令生業可以讓他活到117 歲，但在70歲有一個命劫，過不到這一關就會在70歲死去。但因為他有禮敬有德者的習慣，所以這個善業會讓他躲過這一關，成功活完117歲。

Recently, the world's oldest person, Maria Branyas Morera, passed away in Spain at the age of 117. She shared her secrets to longevity, stating that she relied not only on luck and good genes but also on discipline, calmness, emotional stability, a carefree attitude, a lack of regrets, optimism, and staying away from toxic people.

Maria Branyas Morera had never been to a hospital, never suffered a fracture, and had always felt well without any physical pain; she lived an extremely long life. This longevity stemmed from her past actions of not killing and not harming others.

Maria Branyas Morera possessed various virtues that contributed to her health and longevity. She maintained a disciplined lifestyle, which reflects having precepts and mindfulness. A person without mindfulness does not understand how to guard the sense doors. When the senses come into contact with external objects, greed, hatred, and delusion can arise uncontrollably and without discipline. However, Maria Branyas Morera exemplified the virtues of mindfulness and vigilance.

With a stable mind, Maria Branyas Morera remained calm, emotionally stable, carefree, without regrets, and optimistic. She had the virtue of samdhi (stillness of mind).

Another aspect of her well-being was her choice to stay away from toxic people. toxic people are those burdened with afflictions. They are greedy, arrogant, envious, stingy, ill-tempered, sharp-tongued, and engage in all kinds of wrongdoing, with scattered minds. When a person distances themselves from bad friends and associates with good friends, they will cultivate various virtues.

In the Dhammapada, verse 109, the Buddha states: “By habitually honoring those elders, four qualities will increase: longevity, beauty, happiness, and strength.” Elders refer to those who possess virtues. There are few monks in foreign countries; most are clergy from Catholicism or Christianity. A person must have a moderate sense of self and sufficient humility to honor and respect them. Good friends provide a powerful condition for cultivating our virtues.

The meaning of increasing longevity is that if a person’s karma allows them to live to 117, but they face a life-threatening challenge at 70, they would die if they cannot overcome it. However, because they have the habit of honoring the virtuous, this good karma allows them to avoid that challenge and successfully live to 117.

Luang Por Ganha once said：'Don’t become overweight. When I see someone too fat, it’s from putting the self at the center. If this gentleman is self centred, he will suffer from diabetes.。‘ (November 10th, 2024)

It is because when we are self-centred, we will keep on wanting , non-stop eating🥹 

Luang Por Ganha 曾說：'不要過重。當我看到有人太肥的時候，那是由於他們把自我放到中心處。假如這個男人是自我中心的話，他會有糖尿病的。‘ (November 10th, 2024)

這是因為當我們自我中心時，我們會不斷想要想要，吃過不停