一個吝嗇的人呢，是不能進入禪那的！初禪也不能！（AN5.226)
吝嗇是什麼？就是：哼！偏不給你😂
這樣的心是什麼的心？是壓縮的心，狹窄的心，抓緊的心
禪定是怎樣生起的？ Ajahn Brahm 說要放鬆～到極點～ 放下～到極點～
您看！完全相反，連普通禪定也得不到，何來禪那？
Ajahn Brahm 說，禪那是至起碼放下整個身體的！在禪那中，身體完全消失，不能思考，只剩下單一的心
另外，佛陀也說，不知恩感恩的人，也不能進入禪那！（AN5.264)
為什麼？知恩感恩就是容易滿足的同義詞。別人幫過我們，我們就夠了，滿足了，想反過來對他好。當下的心是滋潤滿足的，具有禪定的。這種心傾向於禪那
不知恩感恩代表什麼呢？ 慾壑難填！無論別人給他們多少，它們也不滿足
不斷要要要，所以不斷散亂，連普通禪定也沒有了，談何禪那？
所以想要證得禪那的人要避開這兩樣東西
A Stingy Person Cannot Enter Jhāna! Not Even the First Jhāna! (AN 5.226)
What is stinginess?
It’s the attitude of: "Hmph! I have, but I just don't give you anything!" 😂
What kind of mind is this? A constricted mind, a narrow mind, a grasping mind.
How does stillness arise?
Ajahn Brahm says: "Relax… to the Max... Let go… to the Max..."
Look! It’s the complete opposite.
If we can’t even let go a little, how can we attain ordinary stillness, let alone jhāna?
Ajahn Brahm explains that jhāna requires letting go of the entire body. In jhāna, the body completely disappears, thinking stops, and only a unified mind remains.
The Buddha Also Said: An Ungrateful Person Cannot Enter Jhāna! (AN 5.264)
Why?
Gratitude is synonymous with contentment.
When others help us, we feel "enough", satisfied, and naturally wish to repay their kindness.
This mind is nourished, content, and still—inclined toward jhāna.
What does ingratitude represent?
A bottomless pit of desire! No matter how much they receive, they’re never satisfied.
Always wanting, wanting, wanting—so the mind stays restless.
If they can’t even achieve basic stillness, how could they reach jhāna?
So, if we want to attain jhāna, avoid these two things:
Stinginess (a tight, withholding mind)
Ingratitude (a never-satisfied, restless mind)
如果要進入正定，佛陀教導，
應忍耐影像
應忍耐聲音
應忍耐氣味
應忍耐味道
應忍耐觸感
能夠忍耐的人就能進入正定
不能忍耐的人就不能進入正定（AN5.113）
什麼是正定？ 佛陀一般解釋為禪那
怎樣為止忍耐呢？
就是不會喜歡還是不喜歡
假如心那麼穩定不動搖，先不用說禪那了，這已經是很強的定力了
所以如果誰想進入禪那，務必要保持不執著感官對象
正定的另一個解讀，就是讓心作為旁觀者，堪能開發智慧的禪定
當心放下一切感官對象，此時的心是安住，獨立凸顯的。
To Enter Right stillness, the Buddha Teaches:
One should endure sights.
One should endure sounds.
One should endure smells.
One should endure tastes.
One should endure tactile sensations.
Those who can endure will enter right stillness.
Those who cannot endure will not enter right stillness. (AN 5.113)
What is Right stillness?
The Buddha generally explains it as jhāna (meditative absorption).
What Does It Mean to Endure?
It means neither liking nor disliking sensory experiences.
If the mind remains unshaken and stable, even before reaching jhāna, this itself is already strong stillness.
Thus, if one wishes to enter jhāna, they must remain unattached to sensory objects.
Another Interpretation of Right stillness, is a state where the mind becomes a detached observer, capable of developing wisdom.
When the mind lets go of all sensory objects, it abides in stillness—independent and prominent.
Relaxation of the mind is called calm, stillness, samadhi
心的放鬆被稱為平靜，靜止，和禪定
----Ajahn Brahm
excerpted from:
https://www.youtube.com/watch?v=DtWRT7CBHB8&list=PL-E16hq8cBIokojqHU7q7ZWWYU0W0W8nc&index=3
<How much you can let go=how deep your meditation is>
You can test one's degree of attachment and ability to let go by how deeply one can go in meditation. To gain a jhāna, you have to let go of your body fully—let go of the body to the point of the five senses being completely inaccessible to the mind. Sound, sight, smell, taste, even physical touch becomes inaccessible to the consciousness for that period of time. That's a degree of letting go, and that's possible. That's what a jhāna is all about.
That's what you would experience when you get into those states—or rather, that's what you'll notice about the experience once you emerge from those states: the body had gone.
----Ajahn Brahm
<你能放下多少＝你的禪定有多深>
你可以透過一個人能進入多深的禪定，來測試他的執著程度與放下能力。要達到禪那（jhāna），你必須完全放下身體——放下到五感完全讓心感知不到的程度。在那段時間裡，聲音、視覺、嗅覺、味覺，甚至身體的觸覺都無法被意識感知。這是一種放下的程度，而且是可能達到的。這就是禪那的真諦。
當你進入那些狀態時，你會體驗到這點——或者更準確地說，當你從那些狀態出來後，你會注意到這個體驗：身體已經消失了。
——Ajahn Brahm
節錄自：
https://www.youtube.com/watch?v=5GSB6-VWhFY
《讓禪定生起的方法和證初果的方法》
必須要做固定形式的練習。要有一個禪修業處，哪個時候心散亂，就帶領心處在那個所緣上面，讓它休息。
要讓正常的心待在禪修所緣那裡，寧靜隨他，不寧靜也隨他
如果哪一天這個心特別地散亂，就個性化地放鬆，只要不是造惡業的方式
一旦心放鬆了，再來修禪定，就比較容易
一旦修禪定一定時間，我們就可以觀察；修禪定一段時間，心跑到了業處上面。比如心跑到呼吸上面，我們知道，它就不跑了，我們就可以獲得知者的心了
這個是屬於獲得知者的心方法
另一個方法就是走禪那路線，現在這個時代的人是很難的。
所以就用這個方法，仰賴正念去知道自己的心；心就會自行地安住起來。
一旦心安住起來，別就只是止步如此;過去隆波也不知道怎樣往前走；要看心的工作。這個心是無常的，一會兒好，一會兒壞；一會兒苦，一會兒樂。讓心一直作為知者
讓心空，那是錯的。那是蠢到死的，浪費時間。
一旦心成為知者了，就放任讓心接觸外境，讓眼耳鼻舌身意接觸境界。一旦接觸境界了，生起苦知道了，生起樂也知道，生起善和不善也知道。不停地知道下去，我們就會知道苦樂好壞，苦的心生了就滅，樂的心生了就滅，壞的心生了就滅。
接下來我們就會看到，這個知者的心，也是同樣生滅的。一會兒變成知者，一會兒變成想著；然後就會看見，這個五蘊一直都是在示現三相。
比如說，我們現在坐著，我們會看到這個身體是被觀察的對象
正念覺知感受，也會看到感受不是我
覺知想蘊和行蘊也不是我
最後覺知心，一旦我們有知者的心了，也會看到心的生滅，我們就會看到知者的心生了就滅；想者的心生了就滅
最後，整個五蘊都顯示三相：不是我，不是我的
如果我們徹見這一點，心就會斷一部份的誤解。就可以證悟初果
---隆波帕默
2025.01.01
"Methods for Developing stillness and Attaining Stream-Entry"
1. Establish a Consistent Practice
You must practice in a fixed way. Choose a meditation object (kammatthāna). Whenever the mind is scattered, gently guide it back to that object and let it rest there.
Let the ordinary mind stay with the meditation object—whether it is peaceful or not doesn’t matter.
If the mind is especially restless on a given day, relax in whatever way helps,as long as it’s not unwholesome
Once the mind relaxes, resuming meditation becomes easier.
2. Observing the Mind’s Nature
After meditating for some time, observe:
The mind run onto the meditation object (e.g., the breath).
When you know the mind has wandered, it stops wandering.
This is how you develop the "knowing mind" (the mind that knows).
Another method is pursuing jhāna (deep absorption), but this is very difficult for people today.
3. Rely on Mindfulness
Instead, use this approach:
Depend on mindfulness to continuously know the mind.
The mind will naturally stabilize.
But don’t stop there—keep investigating.
4. Seeing Impermanence in All States
The mind is impermanent: sometimes good, sometimes bad; sometimes happy, sometimes suffering.
Let the mind remain as the "knower."
Forcing the mind to be "empty" is wrong—that’s foolishness and a waste of time.
5. Let the Mind Engage with the World
Once the mind is the "knower," allow it to interact with sense experiences ---sights, sounds, smells, tastes, touches.
When there is contact
Suffering arises → know it.
Happiness arises → know it.
Wholesome/unwholesome states arise → know them.
Through continuous knowing, you’ll see:
All mental states (happy, sad, good, bad) arise and pass away.
Even the "knowing mind" itself arises and vanishes. Sometimes, it is the kn
6. Observing the Five Aggregates (Khandhas)
As you sit in meditation:
The body is observed as an object.
Feelings (vedanā) are seen as not-self.
Perceptions & mental formations (saññā & sankhāra) are seen as not-self.
Finally, even the consciousness (viññāṇa) that knows is seen as arising and ceasing.
7. The Three Universal Characteristics
Eventually, the entire five aggregates reveal the three marks of existence:
Impermanent (anicca)
Unsatisfactory (dukkha)
Not-self (anattā)
8. Stream-Entry (Sotāpanna)
When this insight is fully realized, the mind cuts off a portion of delusion.
No longer clinging to "I" or "mine," one attains the first stage of enlightenment: Stream-Entry.
--- Luang Por Pramote
2025.01.01
《從禪那出來之後要怎樣做？》
從禪那出來，不要那麼快就鬆開我們的手腳
我們應該要回憶起之前是怎樣修習，而生起定力的。我們是用什麼方法作為內心覺知或者憶念的對象？
當出定後，我們應該先這樣去正思維，不要那麼快鬆開手腳。我們去回憶起到底怎樣讓心入定，是長呼吸？短呼吸？是粗？是幼？而讓這個心能夠入定。
我們將這心安住在哪個安立處？我們要記得。當我們記住了之後，心才容易平靜。這個是為了之後打坐時可以用同樣的方法。這樣心才容易平靜。
但如果我們去換方法去修，那就很難平靜。
就是這樣一直修下去
---Luang ta siri
After coming out of Jhana, do not quickly loosen your hands and feet.
We should remember how we practiced before and what methods we used to cultivate stillness. What was the object of our inner awareness or recollection?
When we finish meditating, we should first reflect on how we entered Jhana: Was it through long breaths? Short breaths? Was the breathing coarse or fine? This helps our mind settle into calmness.
Where do we establish our mind? We need to remember this. Once we remember, it becomes easier for the mind to be at peace. This way, we can use the same method when we meditate again, making it easier for the mind to settle.
However, if we switch methods, it becomes difficult to find calmness. So, we should continue practicing in this way.
--- Luang Ta Siri
<極速入深定的要訣>
我們用正念去知道五蓋,五蓋同樣也會滅掉,心同樣也會寧靜
一旦心寧靜到非常嫻熟,接下來入深定就不是難事了
想入深定就直接面對面地觀心,保持中立,沒有喜歡這樣,沒有喜歡那樣
保持中立,立即就寧靜了
---隆波帕默
五種層次的滅——隆波帕默尊者｜2022年04月03日
<Tips for Quickly Entering Deep Meditation>
We use mindfulness to know the five hindrances, and as we do, the five hindrances will also fade away, and the mind will become tranquil.
Once the mind is very tranquil and proficient, entering deep stillness will no longer be difficult.
To enter deep stillness, directly face the mind, maintaining neutrality—neither liking this nor that. By keeping neutral, tranquility will arise immediately.
—Luang Por Pramote
April 3, 2022
早晨（隆波）教導基金會主席，
他說：「修習禪定很難，心一直在掙扎。」
隆波就告訴他：
「你觀察到了嗎？
你的心每一次掙扎，每一次都會損耗能量。」
試著看，
我們的心並沒有一直損耗很多能量，
有些片段，能量損耗比較少。
在能量損耗比較少的時候，
其實，我們的心並非不善。
如果我們的心是不善的，
我們損耗的能量就會比較多。
我們試著閉上眼睛，去看心工作，
（心）不停地掙扎來、掙扎去的，
會損耗能量。
能感覺到嗎？
有時候損耗能量比較多，
有時候損耗能量比較少。
我們不停地去訓練自己，
如果我們（的心）需要休息，
需要充電，將自己的電充好，
我們就去看——
哪一個點，耗能是最少的。
我們記住那一個點——
「哦！如果我們的心沒有掙扎，
輕鬆自在地覺知自己，那耗能比較少」，
能夠記得那一個點。
接下來，當要修習禪定的時候，
一想到（耗能較少的）那一個點，
就進入了。
隆波要想能夠抓住這個竅門，
訓練禪定，訓練了幾十年，
才能抓住這個關鍵。
這是免費分享給大家的，
取決於大家是不是能做得到，
這屬於奢摩他。
一旦心有了力量之後，放任它去工作，
有什麼事物接觸到身體，知道；
有什麼事物接觸到心，知道。
接觸到心的事物，其實就是念頭，
一旦接觸之後，心有什麼感覺生起，
我們去及時地知道，
就是這麼訓練。
有什麼事物接觸到身體，
心有任何的運動變化，及時地知道；
有什麼事物接觸到的心，念頭接觸到心，
心有任何的運動變化，及時地知道。
在日常生活中時，
眼、耳、鼻、舌、身、心接觸所緣，
我們就只是觀自己的心。
眼睛看到畫面，心是什麼樣子的，及時地知道，
耳朵聽到聲音，心是什麼樣子的，及時地知道，
鼻子聞到、舌頭嚐到、
身體接觸到、心接觸到念頭，
心是什麼樣子的，去及時地知道。
隆波帕默尊者
Luangpor Pramote Pamojjo
微法談聽錄
（31:59～34:16）
2020年11月7日｜泰國解脫園寺
同聲翻譯｜坤能
聽錄、整理｜靜慮林
《禪定的要領》
我們修行是為了什麼？開心！
我們證悟涅槃是為了什麼？開心！
障礙我們開心的，是煩惱，是貪嗔癡，
是五蓋：貪婪（心把東西拉過來），嗔恚（心把東西推開），心散亂後悔，心的昏沉睡眠，疑惑。
還有一個每個人心中都根深蒂固的：就是覺得自己很重要，和人比較--這是我慢
假如不在日常生活中減少或者制止這些貪嗔癡，真正坐禪時是無法平靜下來的
關於禪修，Ajahn sumedho 曾引述阿姜查版本的禪修
阿姜查說：‘禪修就是心的假期。’
Ajahn brahm 也是一直強調： Relax～ to the max~ （放鬆～到極點）Ajahn brahm 說，這是進入禪那的要領。Ajahn brahm 甚至確認，我們不用專注什麼，只是一直這樣放鬆，已經足以進入禪那：當‘我’消失，自我的感覺和擁有的感覺和所有的控制、造作等想法消失,然後禪那很自然地發生
Ajahn Golf 教導，我們修習禪定並不是為了得到些什麼
阿贊耀（受隆波間夏指示來香港教導禪修的香港籍師父）所教導的鬆入式禪法也是一樣，就是不斷地放鬆，鬆開五蓋，放下一切；禪定就自然發生。
一直這樣放鬆下去，不讓任何煩惱滋生，這個心慢慢就會變得喜悅，變得滋潤，這就是有禪定的心，有功德的心。不用進入什麼很深的禪定，不用理會是禪那還是什麼的；這樣的放鬆有定的狀態本身就是快樂的。我們修行的初階目標已經達到了,我們已經得到快樂了
那些光音天的梵天神偶爾會感嘆：‘啊！快樂啊！快樂啊！’ (DN33) 就是這種具有禪定功德的狀態。
但如果要達到更高級的快樂，就要利用這個平靜，快樂，穩定的心，去如實觀察，或思維身心的無常，苦，無我。
當波羅蜜完全圓滿，就會得到Ajahn Golf 這樣自在，放下一切的快樂了！
每個人都想開心，開心就是那麼簡單
《Meditation is tailor made for lazy people! 》
It is a problem , because we always get it wrong, when we meditate , we want to do the meditation. You’re missing the point !
Meditation is not something you do, its not some sort of craft and hobbies; or some other business we do.
You work so hard for things in the world. Work hard to earn a living, work hard to look after your family, even just getting here doing your social and family responsibilities; its so much hard work.
Why do you use the same method when you come and meditate. It is relaxing time! Letting Go time ! Compassion time! Time of peace !
So, when you actually learn about meditation, just sitting there and doing nothing.
It is very often that I used to tell people, if you are a lazy person, if you are really lazy; then meditation is made for you!
In other words, that is really knowing how to be lazy, really lazy; but people don’t know about laziness.
By laziness they mean doing something else that they should be doing
But laziness is really just allowing this moment to be, embracing it, not doing anything.
Do aside this controller , which causes all the problem in your life and other people’s lives as well. You make peace with that. And after a while it just disappears, it calms down. It’s settled
---Ajahn Brahm 13-7-2024
Excerpted from:
https://ajahnbrahmpodcast.stream/episodes/stop-trying-to-meditate-ajahn-brahm?fbclid=IwY2xjawILwtZleHRuA2FlbQIxMAABHSe5VtSq8CbSvbXXExWyxytCjxqosXsiZXyBIjz09tpG4E3teOIDiv6v1g_aem_jvjwEvVwJYDaWCxztKApAQ
More about Ajahn Brahm
https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6-masters/%E8%8B%B1%E5%9C%8B-england/ajahn-brahm
photo cred. To who owns it
《打坐是為懶惰的人度身訂做的！》
這是一個問題，因為我們在打坐時總是搞錯。我們想要“做”打坐。你捉錯重點了！
打坐不是你在‘做’什麼東西，它不是某種工藝或愛好；也不是我們在做的其他事業。
你在這個世界上辛苦工作。努力賺取生計，努力照顧家庭，甚至只是履行社交和家庭責任；這都是非常艱辛的工作。
那麼，為什麼在來打坐時還要用同樣的方法呢？這是放鬆的時候！放下的時候！慈悲的時候！平靜的時候！
所以，當你真正學習打坐時，就是坐在那裡什麼也不做。
我經常告訴人們，如果你是一個懶惰的人，如果你真的懶惰，那麼打坐就是為你量身定做的！
換句話說，這真的是在學會如何懶惰，真正的懶惰；但人們不知道什麼是懶惰。
人們所謂的懶惰，其實是指在應該做的事情上做其他事情。
但懶惰其實就是允許當下的存在，擁抱它，而不做任何事情。
放下這個控制者，這個造成你生活中以及他人生活中所有問題的東西。你要與他和平共處。過一段時間後，它就會消失，心會平靜下來。這就是解決的方式。
---Ajahn Brahm 2024年7月13日
摘自：
https://ajahnbrahmpodcast.stream/episodes/stop-trying-to-meditate-ajahn-brahm?fbclid=IwY2xjawILwtZleHRuA2FlbQIxMAABHSe5VtSq8CbSvbXXExWyxytCjxqosXsiZXyBIjz09tpG4E3teOIDiv6v1g_aem_jvjwEvVwJYDaWCxztKApAQ
更多關於阿姜布拉姆的資訊
https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6-masters/%E8%8B%B1%E5%9C%8B-england/ajahn-brahm
照片來源：所有者
<how do our mind get still? 怎樣讓心靜止>
（Ajahn brahm 舉起了一杯水）這杯水就像我的心，我的工作就是要讓這杯水完全地靜止。
它靜止了嗎？（不）
現在我放我的注意力下去，它停止移動了嗎？
我不在專注，現在我專注…
這就是許多人打坐的情況了，這就是它們怎樣感到沮喪
那是一個很容易打坐的方法，你放下他然後隨它去（Ajahn brahm 放下了杯）
它還在移動，然後越來越少、越來越少。一段時間後，它就完全地靜止
(Ajahn brahm gets a water with his hand ) this water is like my mind , my job is to put this water to perfectly still
Is it still yet ?(no)
Now I put attention, is it stop moving yet ?
I am not concentrating , now I concentrate ..
That is how many people meditate . That is how people get frustrated enough
It is a very easy way to meditate—you put it down and let it go. (ajahn brahm put down the water)
It is still moving , and less and less and less. And over a time , it becomes perfectly still
01:11:54<
23-3-2023
《You don’t need to focus on anything in order to enter jhana進入禪那不一定要專注於任何東西》
信徒：是否真的不需要專注任何一樣東西， 但只是放鬆就可以進入禪那？
Ajahn brahm: 是的
信徒：甚至不專注呼吸？
Ajahn brahm: 你不用專注任何一樣東西，你不做任何東西。 任何時候我這樣做，我也會有點保留，因爲那是我們比丘和比丘尼的規則：假如你宣稱如這個深入的禪定，如果你說真話然後你是和在家人説的，你就犯捨墮， 那違反了我們律藏的規則。假如你説謊，那是大罪，你不再是比丘了，那是個嚴肅的事情。 所以有時我們也沮喪。（那些人會問：）你不能解釋事情嗎？
這些日子，有一次當我去斯里蘭卡，我被問到：Ajahn brahm 你說很多關於深入的禪定禪那，你也寫書說關於它們。你能進入禪那嗎？
他使我尷尬
我回答的方式，我也和你們分享，因爲·那也教導你們許多關於深定。我對那位斯里蘭卡比丘：Ajahn brahm 不能進入禪那‘ 他們也知道那不是一個直接的答案
‘你是什麽意思？‘
Ajahn brahm 要先消失。當我消失，自我的感覺和擁有的感覺和所有的控制、造作等想法消失,然後禪那很自然地發生
我不能進入它們.gerald 你不能進入jhana ，但Gerald 先消失，然後它就在那裏。
Freddie 你不能夠進入禪那。當freddie 消失，沒有餘下freddie，那你就找到世界中其中一樣最簡單的東西了
所以有時它就是一點笑話，但内裏也是有許多的真理
所以當你教導別人關於jhana，那就是在教導別人死亡是怎樣的。死亡101（課）
它是不可思議地怡人，它毫不嚇人。現在你知道你仍然在生然後你再回來，你會知道死亡時怎樣的“五種感官消失。所以我一某種權威地說，他們不用害怕死亡。
死亡，是，通常是不怡人的。但當你過了那一點，那是很平靜、美麗的。然後當你知道你在做什麽，那是不可思議地美好的。可以嗎？
Student : is it really no need to focus on anything but just relax and we can enter jhana?
Ajahn brahm: yes
Student: not even on breathing ?
Ajahn brahm;you don’t have to focus on anything, you don’t do anything. Its like whenever I talk like this , I am always a little bit reticent, because its one of our rules as a monk or a nun as well, that if you claim things like this deep meditations; if you are telling the truth and you are telling to lay people, you are offending the pacittaya , its against the Vinaya rules; if you are lying about it, it’s a large offence, you are no longer a monk. It’s a serious thing. So we get frustrated sometimes, cant you explain things?
These days, there is a time when I am visiting sri lanka, I am asked with the question: ajahn brahm you talk so much about deep meditation jhanas, and you write books about them, ajahn brahm, can you enter jhana?
They put me on the spot.
The way I answered , I am sharing with you, because it also teaches you about many parts of the deep meditations. I said to this senior sri lanka monk: ‘ajahn brahm cannot enter jhana. ‘ They knew me that is not a straight answer.
‘what you mean?’
Ajahn brahm has to vanish first, once I disappear, my sense of self and ownership and all the controlling and doing those ideas disappears, then the jhana happens naturally.
I cant enter them. Gerald you cant enter into the jhana, byut Gerald disappears, then it is there for you.
Freddie it is not possible for you to get into jhana, once freddiev vanishes, there is no Freddie left, then you will find one of the easiest things on the world .
That is one of the reason why people do see lights, when they die. A lot of what you take yourself to be , and all of your ownership and possessions which define you, they are all taken away from you. But it is a great opportunity.
So sometimes, it’s a bit of a joke, but theres a lot of truth to it as well.
So when you teach people about jhana, its like teaching people how death is like. Dying 101.
And its incredible pleasant, it doesn’t scare you at all. Now you know you are still alive and you come back again, you know what dying is like : five senses vanishing. That’s why I say with kind of authority, they don’t need to be afraid of death .
Dying yes is often unpleasant. But death itself, when you go past that point, its very peaceful , and very beautiful. And if you know what you are doing, it is incredible nice . ok ?
25-3-2023 retreat (evening)
《Way to Jhana 》
Student : if I really want to enter jhana, what will be your further advice?
Ajahn brahm: just relax to the max(imum)
《修行的重點》
然後有一個重點，就是我們修行，認真地去修，但是不要緊繃。
就是我們認真地修行，但是不要讓我們自己緊繃。
然後我們就不會因為修行而苦
13/12/2023
@Penang Bodhi Heart Sanctuary, George Town, Pulau Penang, Malaysia
<1：40：55 摘錄自：
https://www.facebook.com/100087367309533/videos/1042008967043631
想好又苦，例如打坐想寧靜，想寧靜，心就更掙扎，心就不寧靜了。
所以打坐想心生起寧靜的訣竅就是心不要追求寧靜。心修自己的業處，比如說吸-bud ,呼-dho ，心寧靜隨他，心不寧靜也隨他。我們只是盡自己的職責，不斷地緊隨去觀呼吸。如果我們這麼做，心中立了，沒有去想要寧靜，沒有去討厭散亂，我們的心就不掙扎，心就會快速地寧靜下來。
隆波能夠說到這一點，必須要有經驗。
隆波從七歲開始就訓練禪定，起先訓練的時候，是很簡單的。高僧大德教導吸-bud ,呼-dho，一修，很快就寧靜。一旦寧靜之後記得住了，就想寧靜了。一旦想要寧靜：什麼時候寧靜？什麼時候寧靜？
這個時候就不寧靜了。為什麼？因為想要參雜進來了。
想要一參雜進來，心就掙扎。一掙扎，那怎麼可能寧靜呢？
Even desiring good things brings suffering.
For example, in meditation, if we want peace, the mind struggles more—it becomes less peaceful.
So the secret to a peaceful mind in meditation is: Do not chase peace.
Just focus on your meditation object (e.g., "bud-" on the in-breath, "dho-" on the out-breath).
If the mind is peaceful, let it be.
If not, let it be.
We simply do our duty—continuously observing the breath.
If we do this without wanting peace or resisting distraction, the mind stops struggling and quickly settles.
Luang Por can speak from experience.
I began training in meditation at age seven. At first, it was simple—the great masters taught "bud-dho", and peace came quickly.
But once I remembered that peace and started wanting it—"When will peace come again?"—it disappeared.
Why? Because desire interfered.
Once desire mixes in, the mind struggles—how can it be peaceful then?
----Luang Por Pramote
more about secret to meditation:
https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E7%A6%AA%E4%BF%AE%E7%A7%98%E8%A8%A3-secret-to-meditation