**"Even the World Has Holidays..."** 

"Even the worldly life has holidays and breaks—so let your mind have some rest too. 

Our minds are constant thinkers, endlessly fabricating thoughts all day long, whether good or bad, replaying old stories again and again. No one can stop this—**not even an Arahant is exempt.** 

*'But they think differently from us.'* 

Whatever thoughts arise in them 

**always benefit the collective and society**— 

not self-centered, one-sided thinking. 

Yet before enlightenment, they were just like us. 

Physically, there’s no difference either— 

the **four elements** (earth, water, wind, fire) 

are the same in everyone. 

Please understand this..." 

**「世俗生活尚有假日…」** 

「連世俗生活都有假日、有空閒——你的心也該讓它休息一下。 

我們的心總在思考、不斷製造念頭，整天想東想西，無論善念惡念，舊事反覆糾纏。沒人能阻止這點——**就連阿羅漢也不例外。** 

*『但他們的想法和我們不同。』* 

他們生起的每個念頭， 

**必定利益大眾與社會**—— 

而非自私偏執的思維。 

然而在覺悟前，他們也曾和我們一樣。 

肉體上也沒有差別—— 

**四大**（地、水、火、風） 

人人皆同。 

請明白這一點⋯」 

—Dhamma Teaching 

**Luang Por Somkiat Chitmaro** 

Wat Pa Tham Phra Thepnimit, Udon Thani 

April 20, 2025 

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

The Arahants—they’ve let go, they have no semen.

Humans, if there is no suffering, there are no tears, right?

Women, if they let go of self, wouldn’t even have menstruation anymore.

It’s like that. 

阿羅漢們——他們已徹底放下，連精液都不再產生。

人類啊，如果世間沒有苦痛，就不會有眼淚流下，對吧？

至於女人，若能捨棄自我執著，甚至連月經都不復存在。

就是這樣。

---Luang Por Ganha

 16 July 2025

cred. to Kung Isarankura

「弟子問 ☘️：為什麼有些已經覺悟的僧尼，還是會生氣、想布施、或是對信眾發脾氣呢？」  

師父回答 🍁：  

「他們不是在罵人，  

而是在罵我們心中的貪瞋癡，  

這是一種教導方式。  

如果輕聲細語地說，煩惱根本不會怕！  

佛法就像苦藥、猛藥，  

難道病人發高燒，你還給他喝糖水嗎？  

對症下藥，醫生自然開苦藥，  

服下後，病才會好。💦  

至於『想布施』，  

說他們有欲望並不正確——  

那是對眾生的慈悲。  

看到世人或動物受苦，  

他們伸手相助，  

這有什麼錯？💦  

布施行善，  

其他宗教也在做，  

不只是佛教。  

連動物都懂得分享食物，  

難道不能布施嗎？💦  

但有些人，  

家財萬貫卻從不布施，  

這種人雖然長著人形，  

內心恐怕當過無數世的畜生，  

所以不懂分享快樂。  

有機會行善卻拖延，  

這樣的人，真是白活一世！  

別再懷疑不該懷疑的事，  

該問問自己：  

『我做的善事夠多了嗎？』  

這才有意義。💦💦💦  

『我自己夠好了嗎？』  

如果還不夠，  

就趕快多行善吧！  

善人…  

好僧…  

好尼…  

好居士…  

只要人心向善，  

佛、法、僧就永遠不會消失，  

會活在我們心中，  

不分階級，人人可得。💦  

"Disciple asks ☘️: Why do some enlightened monks and nuns still get angry, desire to make merit, or scold devotees?"  

Master replies 🍁:  

"They’re not scolding people—  

they’re scolding the greed, hatred, and delusion in our minds.  

This is their way of teaching.  

If they spoke softly, our defilements wouldn’t fear them!  

The Dharma is bitter medicine, strong medicine.  

Would you give syrup to a feverish patient?  

For each illness, the doctor prescribes the right remedy.  

Take it, and the sickness will fade.💦  

As for ‘wanting to do good deeds’—  

it’s wrong to call this desire.  

It’s compassion for all beings.  

When they see humans or animals suffering,  

they reach out to help.  

What’s wrong with that?💦  

Acts of charity  

exist in all religions,  

not just Buddhism.  

Even animals share food.  

How can giving be bad?💦  

Yet some people,  

overflowing with wealth, never give.  

Though in human form,  

their minds may have been beasts for eons,  

so they don’t know how to share joy.  

Having the chance to do good but delaying—  

such a life is wasted!  

Stop doubting what shouldn’t be doubted.  

Instead, ask yourself:  

‘Have I done enough good?’  

This is far more meaningful.💦💦💦  

‘Am I good enough yet?’  

If not,  

start doing more good deeds now!  

Good people…  

Good monks…  

Good novices…  

Good lay devotees…  

As long as hearts turn toward virtue,  

the Buddha, Dharma, and Sangha will never vanish.  

They’ll dwell within us all—  

beyond caste, open to everyone.💦  

💦💧💦💧💦💧💦  

Luang Pho Somkiat Chitmaro  

Wat Pa Tham Thepnimit, Udon Thani  

May 27, 2025  

‘Dharma Q&A’"  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

《偶爾去購物能證果嗎？》

信徒：如果要證果，偶爾去購物，美容院洗臉，偶爾穿漂亮的衣服

Ajahn Golf: 可以。初果聖者還有貪欲，還是想變得更美，還是想得到好的東西。但是雖然有這個想要，但是懂得知足，不會購物到欠債。而不是去購物回來騙丈夫，這就不是初果了。

初果聖者的所作所為，不會傷害和麻煩對方的同時，也不會傷害和麻煩對方。一切都懂得知足。這裡的知足，開銷都會節流，不會亂花錢。初果聖者，他的眼睛所看到的東西都是功德。例如他看到一個鍋，和一個包，他會選擇鍋，去供養僧團；而不是包。真的，初果聖者有這樣的習氣。

因為他所想的東西都是為了別人。例如看到好的，就會想買給父母親。在經典也有說，佛陀說一位初果聖者所做的功德很大，有時會超出自己的能力。佛陀教導比丘，如果比丘看到一位居士布施超過自己的能力，我們應當守護他。因為初果聖者的心是很大的，他們所作的布施往往會超出他們的能力。因為一位初果聖者，他要布施，要累積功德時，不會有任何想法去停止他，他一心只是想做布施。

《Can Occasional Shopping Lead to Enlightenment?》

**Devotee:** If one wants to attain enlightenment, can they still go shopping occasionally, visit the beauty salon, or wear nice clothes sometimes?  

**Ajahn Golf:** Yes. A Stream-Enterer (*Sotāpanna*) still has desires—they may wish to look beautiful or acquire nice things. However, even with these desires, they understand contentment. They won’t shop to the point of debt, nor would they deceive their spouse about purchases—that would disqualify them as a Stream-Enterer.  

A Stream-Enterer’s actions never harm or inconvenience others. They are always mindful of moderation. Their spending is disciplined, never wasteful. When a Stream-Enterer sees objects, their mind perceives merit (*puñña*). For example, given the choice between a cooking pot and a handbag, they would choose the pot—to offer to the Sangha—not the bag. Truly, a Stream-Enterer has such tendencies.  

Their thoughts are always for others. If they see something good, their first impulse is to buy it for their parents. The scriptures mention that the Buddha said a Stream-Enterer’s merit can sometimes exceed their means. The Buddha advised monks: *If you see a layperson giving beyond their capacity, protect them.*  

Why? Because a Stream-Enterer’s heart is vast. When they engage in generosity (*dāna*), nothing holds them back—no hesitation, no second thoughts. Their mind is single-pointed: *I must give.*  

-----Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ 

29/6/2025 @Utama Boddhi Vihara (UBV), Selangor, Malaysia.

Excerpted from  :

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《初果聖者具備五戒十善業》

而阿贊解釋一下，初果聖者的戒圓滿，是包含十善業。

大家都明白十善業嗎？

十善業包含了身業三個，口業四個，心的業三個；總共就是十個

對於三個身體的善業，就是不殺生，不偷盜，不邪淫

接下來就是口的四個善業，就是不說謊，

不惡口，就是不以髒話罵人

不兩舌，就是不講那些說完會讓人傷心，也不講會諷刺別人的話，乃至講出那些挑撥離間的話

第四個就是不閒雜語。就是講出一些沒有意義的話，例如說外星人，講的人沒有利益，聽的人也沒有利益

那些沒有意義的話大家不說，就是會導致我們的心跑掉

意有三個

不貪，就是不會想要得到屬於別人的東西。雖然說內心還有想要，變得有錢，但是獲得的方式是正當的，不是偷騙搶回來的。

第二個就是不嗔。雖然會受到別人的辱罵和攻擊，但內心沒有想去報仇和攻擊

有一句話就是：輸，就是比丘。贏，就是魔羅

這句話的意思就是，當人與人之間爭吵時，先認輸的那個人，他的心就是出家人，修行者的心。

就好像佛陀被人辱罵，佛陀還是慈悲對待他們。這就是，當我們先認輸，這顆心就是佛心。

相反地，當有爭吵時，一心只是想戰勝對方，就好像世間的戰爭一樣，某一方想戰勝另一方；這顆戰勝的心就是魔羅的心。

第三就是不痴。就是不迷失於佛法上。就是相信福報善業，相信業力，相信我們所造的所有業，必須自己去承擔。

當我們修這個戒，就是五戒十善業

接著說定。我們盡量地提升定。比如說，今天只能坐十分鐘，慢慢加到二十分鐘，三十分鐘....

接著說慧，盡量提升智慧。

戒定慧就是從初果聖者走向阿羅漢的唯一道路，明白嗎？

"A Stream-Enterer Possesses the Five Precepts and Ten Wholesome Actions"

Let me explain - when we say a Stream-Enterer has perfected precepts, this includes the Ten Wholesome Actions.

Does everyone understand what the Ten Wholesome Actions are?

The Ten Wholesome Actions consist of three bodily actions, four verbal actions, and three mental actions - making ten in total.

The three wholesome bodily actions are:

1. Not killing

2. Not stealing

3. Not engaging in sexual misconduct

The four wholesome verbal actions are:

1. Not lying

2. Not using harsh speech -not cursing or verbally abusing others

3. Not engaging in divisive speech -not saying things that hurt others or are sarcastic, nor speaking words that create division

4. Not engaging in idle chatter- not talking about meaningless things like aliens - speech that benefits neither speaker nor listener

We should avoid such meaningless talk as it causes our minds to wander.

There are three wholesome mental actions:

1. Non-greed -not desiring what belongs to others. Though one may still wish to become wealthy, the means of acquisition must be proper - not through theft, fraud or robbery

2. Non-hatred -though others may insult or attack us, we harbor no thoughts of revenge or counter-attack

There's a saying: "To lose is to be a monk; to win is to be Mara."

This means when people quarrel, the one who surrenders first has the mind of a monastic practitioner.

Just as when the Buddha was insulted, he responded with compassion. When we surrender first, our mind becomes the Buddha's mind.

Conversely, when quarreling, if we only think of defeating the other party - like in worldly wars where one side seeks to conquer another - this conquering mind is the mind of Mara.

3. Non-delusion - not being confused about the Dhamma. This means believing in merit and wholesome kamma, believing in the law of kamma, and understanding we must bear the consequences of all our actions.

When we cultivate these precepts, we're practicing the Five Precepts and Ten Wholesome Actions.

Next is stillness. We should strive to develop stillness. For example, if today you can only sit for ten minutes, gradually increase to twenty minutes, thirty minutes...

Then there's wisdom - we should continually develop wisdom.

Morality, stillness and wisdom are the only path for a Stream-Enterer to progress to Arahantship. Do you understand?

---Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

28/6/2025 @Utama Boddhi Vihara (UBV), Selangor, Malaysia.

Excerpted from :

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《違反成為初果聖者的行為》

如果我們錯過這一生身為人的機會，沒有證得初果。而失去作為人的資格。

過後我們要很久很久才會再遇到。

有一樣東西我們可以守好的，就是作為人的基本條件。

第一，就是持戒，盡量守好五戒

心中有三寶。如果我們的心堅信於三寶，那麼再投生時肯定會遇到佛教。比如為一棵樹，如果長起來，一旦它倒下來，就會倒向那個方向。同樣地，如果我們的心傾向於三寶，那麼我們的心無論怎麼樣都會倒向三寶那裡，無論我們去到哪裡，都會遇到佛教。

現在問題來了，守好我們的戒，做到嗎？

接下來就是相信業力的法則：善有善報，惡有惡報

相信於三寶。在我們心中堅信，但完全沒有利益的，把它們通通拋棄，只剩下三寶。做得到嗎？

關於信奉信仰，有誰信奉咒語，鬼啊，神明啊，通通給他拋棄。如果我們以這樣的方式去信奉。比如說，有些人去信奉祖先，我們是憶念起他的恩德；或者信奉神明，是憶念起他的德行；而不是我們信奉他是想從他們身上得到些什麼。

如果有智慧這樣去信奉才是有智慧。就是信封神明也好，祖先也好，頂禮禮敬也好，就是禮敬他們的德行。這些神明之所以能夠投生為神明，是因為他們生前做了許多好事。

相反地，不是信奉這些神明，而求他給我們一千萬。或者求財神爺中馬票。這些是不正確的做法。

如果剛才所說的行為，就違反了成為初果聖者的條件。

家中有供奉神明，你仍然可以供奉。但你不是為了求些什麼，而是看到他成為神明前累積了什麼善行和道德，由此而成為神明。你可以重新開始改變你的看法和見解。可能之前祈求這些神明是為了祈求神蹟。但現在是看到他們的善業和道德，作為條件，讓他們可以成為神明。

"Actions That Go Against Becoming a Stream-Enterer"

If we miss this opportunity of being born human in this life and fail to attain Stream-Entry, losing our qualification as human beings,  

it will take a very, very long time before we encounter such an opportunity again.  

There is one thing we can uphold - the basic requirements for being human.  

First, observe the precepts, try our best to keep the Five Precepts.  

Have the Triple Gem in our hearts. If our hearts have firm faith in the Triple Gem, then in our next rebirth we will certainly encounter Buddhism.  

Just like a tree - when it grows and eventually falls, it will fall in the direction it's leaning.  

Similarly, if our hearts incline toward the Triple Gem, then no matter what, our hearts will lean toward the Triple Gem.  

Wherever we reborn, we will encounter Buddhism.  

Now the question arises: Can we maintain our precepts? Can we do this?  

Next is believing in the law of kamma: good deeds bring good results, bad deeds bring bad results.  

Having faith in the Triple Gem. In our hearts we firmly believe, but completely abandon anything that brings no benefit, keeping only the Triple Gem. Can we do this?  

Regarding faith and beliefs - whoever believes in mantras, ghosts, or deities, abandon all of that.  

If we practice faith in this way...  

For example, some people worship ancestors - we remember their kindness;  

or worship deities - we remember their virtues;  

not because we worship them hoping to get something from them.  

Only when we have wisdom in practicing faith like this is it true wisdom.  

Whether worshiping deities or ancestors, whether paying respects or making offerings - it should be to honor their virtues.  

The reason these deities could be reborn as deities is because they performed many good deeds in their past lives.  

On the contrary, it's incorrect to worship these deities while asking them for ten million dollars,  

or praying to the God of Wealth to win the lottery.  

If we engage in the behaviors just described, it violates the conditions for becoming a Stream-Enterer.  

If you have deities enshrined at home, you can still worship them.  

But not to ask for things - rather, see what good deeds and virtues they accumulated before becoming deities that enabled them to attain that status.  

You can start changing your views and understanding now.  

Perhaps before you prayed to these deities seeking miracles.  

But now you see their good kamma and virtues as the conditions that allowed them to become deities.  

---Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

28/6/2025 @Utama Boddhi Vihara (UBV), Selangor, Malaysia.

Excerpted from <2：09：49  :

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《證初果要禪那嗎？》

信徒：證初果需要禪那嗎？

Ajahn Golf : 初果他的戒已經圓滿了。定一點點。這裡的一點點是指，他有能力去思維法。因為他的定還沒有圓滿，所以他未必有能力進入到禪那。

簡單來說，他有這個定的能力，能守護好自己的心，不給世俗的東西干擾。一點點的定和正念去守護這顆心，不讓心被情緒干擾

《Is Jhana Required to Attain Stream-Entry?》

Devotee: Is jhana (meditative absorption) necessary to attain Stream-Entry (Sotāpanna)?

Ajahn Golf: A Stream-Enterer has perfected precepts (sīla) but only a modest level of stillness (samādhi). This "modest level" means they possess enough steadiness of mind to contemplate the Dhamma effectively. However, because their stillness is not yet fully developed, they may not necessarily have the ability to enter jhana.

To put it simply: They have sufficient stillness and mindfulness (sati) to guard their mind against worldly distractions. This foundational stability prevents the heart from being swayed by emotions or external disturbances—though it does not yet reach the depth of absorption (jhana).

---Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

28/6/2025 @Utama Boddhi Vihara (UBV), Selangor, Malaysia.

Excerpted from <1：59：00  :

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《初果聖者的特質》

持續地去修行，當心到了一個程度，有能力的時候，就會看到生老病死。這個身體不是我，會老病死。就是還有貪跟嗔，但明白五蘊不是我，也不會執著世間的物質。

初果聖者還是可以生存在世俗的生活，還是可以有妻兒有家庭。但他會守好他的戒律。還是有貪欲和嗔恚。但是他完全不會犯戒。雖然說還會生氣，但不會報復或記仇。

當持續禪修下去。心到了一個程度時，就不會往後走，明確地知道前方。如果到達這個程度的話，才是斷除了身見。

就是因為初果聖者的戒律圓滿，他還有羞恥的心。就是怕作惡和作惡所帶來的果報；導致他不會再投生到四惡道，不需要再投生為動物或鬼等等。

初果聖者也被稱為一個不向後走的人，接下來他只會往前走。走去哪裡？初果走向哪裡？二果，三果，阿羅漢。

往前走的速度就是依據個人福報業力。如果證到初果，最終就會走到涅槃。雖然說初果聖者在世俗還會擁有家庭，但他最終的目標就是去到涅槃。

一位初果聖者可以完全地放下世俗的一切物質東西，也可以完全地放下這個身體。因為他不執著於一切物質的東西和身體，所以他不會怕死亡。

繼續修止觀，思維這個身體和不淨觀，為了斷除貪欲。要大家明白。

初果聖者他已去除對身體的執著。這裡指的身見，是比較粗的；他不會怕死亡，可以看到五蘊不是我。但是對於比較細膩的貪，他還未去除。

初果聖者就是努力地減少貪欲和嗔心。即使他不能斷除，但他已經減少了。如果持續地修行下去，能夠斷除貪嗔，就是喜歡跟討厭，它們會一起斷的，就會到達三果。

給大家這樣去理解，

初果聖者的戒已經圓滿了，定一點點，慧也一點點

二果聖者，戒也是圓滿，定增加了一點點，慧也增加了一點點

三果聖者，他的戒和定已經圓滿，但慧還未圓滿

對於阿羅漢聖者來說，戒定慧已經圓滿了

《The Qualities of a Stream-Enterer (Sotāpanna)》

Through continuous practice, when the mind reaches a certain level of maturity, one gains the ability to truly see aging, sickness, and death. They realize: *This body is not me—it is subject to decay and death.* Though traces of greed and aversion may remain, they understand that the five aggregates (*khandhas*) are not the self and no longer cling to worldly attachments.  

A Stream-Enterer can still live a conventional life—they may have a spouse, children, and family. Yet they uphold their precepts flawlessly. While subtle greed and anger persist, they never violate their precepts. They might still feel irritation, but they do not retaliate or hold grudges.  

As meditation deepens, the mind reaches a point of no return, seeing the path ahead with clarity. Only at this stage is the illusion of self-view (*sakkāya-diṭṭhi*) fully uprooted.  

Because a Stream-Enterer’s precepts is perfect and they retain a sense of moral shame (*hiri-ottappa*), they fear wrongdoing and its karmic consequences. This ensures they will never again be reborn in the four lower realms (as an animal, hungry ghost, etc.).  

A Stream-Enterer is called "one who does not regress"—they only move forward. Toward what? From Stream-Entry (*Sotāpanna*) to Once-Returner (*Sakadāgāmī*), Non-Returner (*Anāgāmī*), and finally Arahantship. The speed of progress depends on one’s accumulated merits (*puñña*) and kamma. Once Stream-Entry is attained, nibbāna is inevitable. Though they may still engage in worldly life, their ultimate goal is liberation.  

A Stream-Enterer can wholly relinquish material possessions and even their physical body, for they cling to neither. Thus, they fear no death.  

To eradicate lust, they practice tranquility (*samatha*) and insight (*vipassanā*), reflecting on the body’s impurity. Understand this: A Stream-Enterer has abandoned coarse attachment to the body (the gross layer of self-view) and sees the five aggregates as non-self. But subtler traces of greed remain.  

Their task is to diligently weaken greed and aversion. Though not yet eradicated, these defilements are diminished. With sustained practice, when liking and disliking (*rāga-dosa*) are fully cut off, they attain the third stage (Non-Returner).  

To summarize:  

- **Stream-Enterer:** Perfect precepts (*sīla*), some stillness (*samādhi*), some wisdom (*paññā*).  

- **Once-Returner:** Perfect precepts , *more* stillness , *more* wisdom.  

- **Non-Returner:** Perfect precepts *and* stillness , but wisdom not yet complete.  

- **Arahant:** Perfect precepts , stillness , *and* wisdom.  

---Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

28/6/2025 @Utama Boddhi Vihara (UBV), Selangor, Malaysia.

Excerpted from <1：54：50  :

https://www.facebook.com/100087367309533/videos/1639341336725491/?__cft__[0]=AZUliD7_50RSzrNDF3ijr8szCOREKySa73ZP51sD9kHu8Eg91UD1WyqgjkFyzJN0plMcOZyKI0iR4Up7Xj7RH1YQdT0ueyPEDi4y4iWx02gpTYqZpFaUtumP_mulzXvMmo5lAn85wNlNGztBAPA9VZaTZImiONG8hf_O_rzieuFqj--LWO1XG60xhfzIWa7oSE6_VQf4Flnr7Nl9hlcBXMs-&__tn__=%2CO%2CP-R

阿羅漢的心，都是靜靜的捨心。這個也是屬於不苦不樂受。

阿羅漢的心以智慧、明、清淨而生起不苦不樂受。

但是和凡夫不同的，凡夫他雖然有時會有這種不苦不樂受，但是他的心裡面還有這個痴心在。

An Arahant's mind abides in equanimity (upekkhā)—this is the state of "neither-painful-nor-pleasant feeling" (adukkham-asukha vedanā).

In an Arahant, this feeling arises from:

Wisdom (paññā)

clear understanding (vijjā)

Purity (visuddhi)

Ordinary people may occasionally experience similar neutrality, but their minds still harbor delusion (moha) beneath the surface.

----Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ 

27/6/2025 早上     @Utama Boddhi Vihara (UBV), Selangor, Malaysia. 

Excerpted from<32:30：

要打倒佛陀和阿羅漢？ 不可能的，0％成功率

他們的心強到托得起整個宇宙

無論得到些什麼，失去些什麼

他們的心依舊靜如止水

我們失去名譽，會覺得天空坍塌下來了；但他們只會輕描淡寫，不當一回事。

我們失去權力，會覺得天空坍塌下來了；但他們只會輕描淡寫，不當一回事。

我們失去物質財富，會覺得天空坍塌下來了；但他們只會輕描淡寫，不當一回事。

我們失去地位，會覺得天空坍塌下來了；但他們只會輕描淡寫，不當一回事。

我們患上絕症，會覺得天空坍塌下來了；但他們只會輕描淡寫，不當一回事。

我們劇痛難耐，覺得天空坍塌下來了；但他們只會輕描淡寫，不當一回事。

痛苦根本進不到他們的心裡

他們是無敵的

Defeat the Buddha or an Arahant? Impossible. Zero percent chance of success.**

Their minds are so strong they could uphold the entire universe. 

Whether they gain or lose anything, 

their hearts remain still as undisturbed water.

**When we lose our reputation, it feels like the sky is collapsing—but they simply shrug it off.** 

**When we lose power, it feels like the sky is collapsing—but they simply shrug it off.** 

**When we lose material posessions, it feels like the sky is collapsing—but they simply shrug it off.** 

**When we lose status, it feels like the sky is collapsing—but they simply shrug it off.** 

**When we’re diagnosed with a terminal illness, it feels like the sky is collapsing—but they simply shrug it off.** 

**When we’re in unbearable pain, it feels like the sky is collapsing—but they simply shrug it off.** 

**Suffering cannot penetrate their hearts. 

They are invincible."**

如果我們面對的是一位有實修的修行人，務必要非常小心

因為我們並不知道他修行的證量

曾經看過有一個專門研究經典、活躍於某些群組的人，讀到一位大師父的修行歷程和法談，覺得經典並沒有記載；於是對大師父罵了很刻薄的說話。

然後過了一兩年後，他就消失了。

佛陀說，如果我們侮辱、 罵聖者，今生必然會遭受以下十一種惡報其中之一：

1. 修行不會進步

2. 已經達到的修行成就會衰退

3. 善法不被淨化、不會完滿

4. 會驕傲於自己沒有的善法，是為增上慢

5. 不樂於梵行（遠離淫行）

6. 會被污染 （可能破戒、 被貪嗔癡吞噬）

7. 會還俗

8. 會被激烈的病痛觸達

9. 會發瘋、 精神錯亂

10. 會迷亂地死去

11. 死後會墮落惡道 (AN11.6)

不只居士會犯，也見過出家人犯這樣的錯

例如他見到一位白衣大修行人後，便很威武地辱罵了他

所以看到，這是非常容易犯的錯；尤其是當我們很自以為是的時候

我們罵一個普通人一億句的惡業，比不上罵聖者一句

但誰是聖者誰不是，誰知道？

所以我們當務之急並不是要和人辯論說服人，說這個師父對還是不對，而是先修好自己、證初果

證到初果後永不墮落四惡道，到時再說還未遲

到時候我們內心已經明白了佛法，不會走偏，能夠分辨什麼是佛法、什麼不是佛法

但如果證到初果後罵錯人，修行依然不能進步哦😂

就如帕奧禪師所說：’若有人批評聖者又不道歉，他就不能在那一世證悟任何道果；若果位較低的聖者批評果位較高的聖者又不道歉，他就不能在那一世證悟更高層次的道果‘

所以我們務必要小心

如果犯了，應向他們誠心懺悔。雖然惡業還是會有，但至起碼可以捨去障礙我們修行更上一層樓的因緣.....

If We Encounter a Practitioner with Genuine practice, We Must Be Extremely Careful 

Because we cannot perceive the depth of their realization.

Once, there was a person well-versed in the scriptures and active in certain discussion groups. Upon reading about a highly attained master’s practice and teachings, she claimed that such things were not recorded in the scriptures and proceeded to hurl harsh insults at the master.  

Then, within a year or two, she vanished without a trace.  

The Buddha taught that if we insult or slander a Noble One (Ariya), we will inevitably suffer one of the following eleven misfortunes in this very life:

1. Our spiritual progress will stagnate.  

2. Any attainments we’ve gained will decline.  

3. Our virtuous qualities will remain impure and unfulfilled.  

4. We will become prideful over virtues we do not truly possess 

5. We will lose interest in the holy life (celibacy, renunciation).  

6. We will become morally corrupted (breaking precepts, consumed by greed, hatred, or delusion).  

7. We may disrobe (if a monastic) or abandon the path.  

8. We will be struck by severe illness and pain  

9. We may go insane or suffer mental derangement.  

10. We will die in a state of confusion.  

11. After death, we will fall into the lower realms (*hell, animal realm, or hungry ghost realm*).  

(AN 11.6) 

This mistake is not limited to laypeople—even monastics can commit it.  

For example, one monk encountered a highly attained lay practitioner living in temple and arrogantly berated him.  

Thus, this is an extremely easy mistake to make, especially when we are overconfident in our own views.  

Insulting an ordinary person a million times creates less bad karma than insulting a Noble One just once.

But who is a Noble One and who isn’t? How can we know?  

Therefore, our urgent task is not to debate or convince others about whether a teacher is right or wrong. Instead, we must first cultivate ourselves and attain at least Stream-Entry (Sotāpanna).

Once we reach Stream-Entry, we will never again fall into the four lower realms, and then it will be the right time to discuss what is right or wrong

By then, our minds will be firmly grounded in the Dhamma, free from deviation, and capable of discerning what is true Dhamma and what is not.

But even after attaining Stream-Entry, if we mistakenly insult someone who is not blamable, our progress will still be hindered! 😂  

As Pa-Auk Sayadaw warned:  

“If someone criticizes a Noble One and does not repent, they cannot attain any path or fruition in that lifetime. If a lower Noble One criticizes a higher Noble One and does not repent, they cannot attain higher stages of realization in that lifetime.” 

Thus, we must be extremely cautious.

If we have made such a mistake, we should sincerely repent before them. Though the bad karma will not vanish, at least we can remove the obstacles hindering our progress on the path.

More on Noble Ones (Ariya Puggala):

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/%E8%81%96%E8%80%85-noble-people

如果我們內心不滿足、不快樂，縱使我們清高，也是故作清高而已

為什麼？既然不滿足、不快樂， 心必然會偷偷地抓東西來給自己來填滿內心， 只是我們看不到而已

如果我們內心完全地滿足和快樂，這是真清高

擁有禪定的人是暫時清高，因為禪定會帶給人們內心的飽滿和滿足感。 但禪定仍是無常的

真正永久清高的人是誰？ 沒錯， 那是佛陀和阿羅漢們

因為他們已永久地斬斷一切煩惱，完全地滿足和快樂，所以不再需要任何東西來填滿自心

If we are not truly content and happy within, even if we appear noble, it is merely a facade. 

Why? Because when we are discontent and unhappy, the mind will inevitably seek things to fill the void—we just don’t realize it. 

If our hearts are fully content and joyful, that is true nobility. 

Those who possess stillness experience temporary nobility, as meditation brings inner fullness and satisfaction. But meditation is still impermanent. 

Who, then, is truly and permanently noble? 

That’s right—it is the Buddha and the Arahants. 

Because they have permanently severed all defilements, they are completely content and happy, needing nothing to fill their hearts anymore

我們看看自己的心，它是多麼的貪心啊！

就像磁石一樣，四方八面的鐵粉都吸來自己那裡

同樣地，我們也想把世間的一切納為己有：財富、名譽、地位、權力、異性、影像、聲音、氣味、味道、觸感、情緒、思想、身體、心

把它們全都當作是‘我的’

阿羅漢的心非常的乾淨，完全無私，那就像退磁了的磁石一樣

雖然把它放到鐵粉堆中，但完全不會把任何鐵粉吸來自己那裡

鐵粉依然存在、依然靠近磁石，但磁石毫不黏著

同樣地，阿羅漢雖然看似擁有許多東西：名譽、地位、供養、權力、信徒....

然而他們毫不黏著，毫不會把世間任何東西，甚至是這副身心當作是‘我的’

我們和他們，分別就在這裡.....

Let us observe our own minds—how full of greed they are!

Like a magnet that attracts iron filings from all directions,

we, too, seek to claim everything in the world as our own: wealth, fame, status, power, romantic partners, sights, sounds, smells, tastes, touches, emotions, thoughts, the body, and even the mind—

we regard them all as "mine."

The mind of an Arahant, however, is utterly pure and completely selfless—like a demagnetized magnet.

Even if placed in a heap of iron filings, it does not attract a single speck.

The iron filings remain, still close to the magnet, yet the magnet clings to nothing.

Similarly, though an Arahant may appear to possess many things—fame, status, offerings, power, followers—

they cling to none of it. Not even this body and mind are regarded as "mine."

This is the difference between us and them...

《聖者做生意的方式》

 訪問者：我認識一位我相信是初果聖者的人，他是幾家公司的老闆。他們做生意的方式是什麼？因為賺錢就是從別人那裡獲利。

阿贊·布拉姆：是的，但大多數時候，你用這筆錢做什麼？你在成為初果聖者之前是一位成功的商人。成了之後你繼續做這個生意來幫助他人，這並不算壞。

甚至有關於戈提卡拉的故事，他是一位三果聖者，是上一尊佛迦葉佛的弟子。

他因為父母的緣故而沒有出家，而繼續是一名陶工。

他有責任照顧他們，因為沒有人能夠頂替他。正因如此，他繼續成為一名陶工。但他的生意很奇怪，他從不為賺錢而賣陶器，他只是把陶器留在工作台上。任何想要一件的人，可以留下些米或豆子，請隨意留下。這是以物易物，但又不是完全的以物易物。

這是你需要給出多少才能得到這個陶器；我捐給你，你再捐回給我。這就是成為三果聖者的人了。他這樣做只是因為他的父母是盲人。

訪問者：那麼初果聖者或二果聖者的做生意方式呢？

阿贊·布拉姆：也是沒有貪心。如果你負擔不起，就下週再支付米或錢。這與普通人的做生意方式完全不同；有著大量的信任，超乎尋常的信任。信任他們的顧客，如果今天不能付款，那就明天付款！

訪問者：所以他們賺錢的方式不是賺取，而是奉獻。

阿贊·布拉姆：對，奉獻，就像如果你的父母是貧窮的盲人；而你是他們的兒子，你有責任照顧他們，這就是你的做法！

cred. to 溫暖人間

《Noble Disciple’s way of doing business》

 Interviewer: I know someone who I believe to be a stream-winner , who is bosses of several companies doing business. What is the way of an ariya doing business? Because making money is earning money from others.

Ajahn Brahm: yes, but most of the time, is what you use that money for?

You were a good businessman before you become a stream-winner

You carry on doing that business to help others, that’s not so bad

Even the story of Ghaṭīkāra , a non-returner, the disciple of the previous buddha, Kassapa Buddha. And he said how he became a potter, he wouldn’t become a monk because of his parents. He had the duties to look after them, because no one does that. Because of that, he continues to become a craft. But his business is strange, he would never sell pottery for money, he would leave the pottery to the bench. Anyone wants one piece , anyone wants to leave some rice of beans , please leave them. It is bartery, but not bartery.

This is how much you have to give to get one of these pot; I donate to you, you donate it back to me. That is being a non-returner. He only did that because his parents are blind

Interviewer:How about the way of sotapanna or sakadagami of doing businesses?

Ajahn Brahm: It is also without greed. If you can’t afford it, pay the rice or money next week. Totally different from the way an ordinary people do business; with a lot of trust, uncommon amount of trust. Trust to their customers, if they cant pay today, then pay tomorrow!

Interviewer: so their way of earning money is not earning , but just dedicating

Ajahn Brahm: yea, dedicating, just a way like if your parents who are poor who are blind; and you are his son, you have a duty to look after them, that is how you do it!

起先會看到身體的生、滅，身體不是我，苦、樂不是我，好、壞不是我。但是，心依然還是我，依然還沒證到初果，僅僅只是看到身體不是我，那是很容易的事情，佛教之外的人也可以看得到身體不是我。要想能看到心不是我，是要真的聽過法，而且真的動手實修的人，而且必須是聖者，至少要初果聖者以上才能看到心不是我。

看有兩種看法：一種是有時候看到，有時候看不到，那個依然不是初果的聖者。曾經看過一次，說心不是我，從那之後一直都是我，那個是以正念在斷的，以初步階段的智慧斷的。如果是以(聖）道來斷的，就會徹底地一斷永斷，再也不會有我了。這是兩種情形。

At first, one will perceive the arising and passing away of the body—that the body is not 'me,' that pleasure and pain are not 'me,' that good and bad are not 'me.' However, the mind is still regarded as 'me,' meaning one has not yet attained the first stage of enlightenment (Sotāpanna). Merely seeing that the body is not 'me' is relatively easy—even non-Buddhists can recognize that. But to see that the mind is also not 'me,' one must have truly listened to the Dhamma, genuinely engaged in practice, and must be at least a noble one (ariya), a Sotāpanna or higher.

There are two ways of seeing this: One is seeing it intermittently—sometimes recognizing it, sometimes not. That still does not make one a Sotāpanna. One has seen it once—realizing that the mind is not 'me'—but afterward, the sense of 'me' returns. This is a cutting-off by mindfulness(sati), a preliminary level of wisdom. If the cutting-off is done by the（ noble） Path (magga), it is severed completely, never to arise again. These are the two different scenarios.

----Luang Por Pramote

2024.12.14

《這不是初果》

信徒：發生車禍，心抽身出來，正念很清楚，不害怕。觀身觀心，在車禍時看到身和心一個片段一個片段的，正念自動自發。觀心的造作，然後好像有一種無法言說的領會，然後心微笑

隆波帕默：那個是源自於你修行的結果。發生什麼，就會抽身出來安住。就會看所有的一切，都運動變化，不會進到裡面去。很好

（隆波閉上眼集中一會兒）

心產生了智慧，就會看到真相。

去觀察自己，依然還有’我‘在嗎？

這一點你看得出來嗎？

那個作為觀者的那個依然是’我‘嗎？看得出來嗎？

依然還有‘我’在，所以那依然不是聖道

心愉悅是因為它生起智慧，它能夠分離開，安住起來。能夠在任何場合分離開來，心能夠很愉悅，然後它明白某些東西，但不知道是什麼東西沒關係。但想蘊沒有翻譯出來讓我們知道它明白些什麼。很好，不錯。

2025.05.25 

"This Is Not stream-entry"

Devotee: During a car accident, my mind detached itself. Mindfulness was very clear—there was no fear. I observed the body and mind, seeing them moment by moment. Mindfulness arose spontaneously. I watched the mind’s formations, and then there was an indescribable realization... and the mind smiled.

Luang Por Pramote: That is a result of your practice. Whatever happens, you detach and remain settled. You see everything as movement and change without getting caught in it. Good.

(Luang Por closes his eyes and concentrates for a moment.)

When wisdom arises, the truth is seen.

Now, observe yourself—is there still a sense of "I"? Can you see this?

Is the one who observes still the "I"? Can you discern this?

There is still an "I," so this is not yet the Noble Path.

The mind feels joyful because wisdom has arisen. It can separate and remain settled. It can detach in any situation, and the mind becomes happy. It understands something, but it doesn’t yet know what—that’s fine. The aggregate of perception hasn’t translated it into knowledge. Still, good. Well done.

2025.05.25

佛教的僧人有一條戒律，就是不可妄稱有上人法

上人法即是初果、 二果、 三果、 四果、 禪那、 神通這些

如果哪位僧人沒有這些，然後說自己有呢，這個人就犯了斷頭戒；立即永久喪失了做僧人的資格了

這種罪和僧人殺人、 發生性行為、 干犯法律偷東西的罪一樣那麼重，一樣會被驅逐出僧團

這是非常重的罪業

因此如果我們沒有證到任何上人法，切忌說自己證到

這是在偷東西：偷了別人的尊敬、 偷了別人的供養、 偷了聖眾的名譽

這是罪大惡極的一件事，單單這個業，隨時能讓我們墮落地獄

事實上，佛法的修行並不是用什麼果什麼果的名譽來衡量的

而是以我們的精神健康的水平來衡量的

我們擁有良好並穩定的精神健康、 我們一直都處於平靜和快樂的狀態-----這才是真正的修行實力

我們的心還很飢渴嗎？還會生氣嗎？還會妒忌嗎？ 還會吝嗇嗎？還會傲慢嗎？還會自卑嗎？ 還會不斷散亂嗎？還會昏昏沉沉嗎？

這些通通都是精神不健康的表現！ 心蒙上陰影、失去滋潤和喜悅、變得沉重，根本毫無快樂可言

有很多人誤認為自己證果了，看到光、出現禪相。這些只是修習止觀的一些雜染和歧路。 

而我們稱自己證果？這是盜賊！

據隆波帕默所說，真正的證果是這樣的：【心在生起聖道時，將在心內開發兩、三個剎那的智慧，而後放下被覺知、被觀察的對象（所觀），

逆流返回知者（能觀）。就在逆流遇見知者的一瞬間，心的「殼」（立馬）裂開，即漏煩惱被聖道剝開，於是光明顯現，心契入空、光明、愉悅……】心接觸到涅槃了。隆波說，這是作為凡夫從來沒有接觸過的

到了這一點，我們才是初果聖者。

如果不是，我們僅僅只是初道的聖弟子

如果我們證了果，說得直接一點：一般門外漢誰會覺得我們很棒棒啊？

和佛教徒說也只會覺得這是自吹自擂

所以證到什麼什麼果，這根本不重要

更重要的是開不開心！精神健不健康！

佛陀曾說，一位初果聖者必然是快樂的 (SN55.30） 

如果我們天天愁眉苦臉、 脾氣極之暴躁，甚至患上如抑鬱症等精神疾病；這怎會是聖者？一般人的精神健康都比我們好

我們標榜自己是什麼什麼果，然後生氣到要冒煙了。

這時一般人都懂得拿羅漢來KO 我們： ‘先生，請喝這杯羅漢果水， 清熱解毒～’😂 

所謂阿羅漢，只是精神再沒有疾病的人而已

而我們？還在不斷有精神病😂 😂 

<False claims of supermundane attainments>

In Buddhism, monastics abide by a precept prohibiting false claims of "superhuman attainments" (uttarimanussa-dhamma).

These attainments include:

The four stages of enlightenment (Sotāpanna, Sakadāgāmī, Anāgāmī, Arahant)

Meditative absorptions (jhāna)

Psychic powers (iddhi)

If a monastic lacks these attainments but claims otherwise, they commit a "defeat offense" (pārājika)—immediately and permanently losing their status as a monastic.

This offense is as severe as killing, engaging in sexual intercourse, or stealing which is against the law—all of which result in expulsion from the Sangha.

It is an extremely heavy karmic transgression.

Thus, if we have not realized any superhuman attainment, we must never falsely claim it.

Doing so is stealing:

Stealing others’ respect

Stealing others’ offerings

Stealing the honor of the Noble Sangha

This is a heinous act—one that can easily lead to rebirth in hell.

In truth, the practice of Dhamma is not measured by titles like "stream-entry" or "once-retuner."

It is measured by our mental health and its stability:

Do we have lasting peace and happiness?

Is our mind free from craving, anger, jealousy, stinginess, arrogance, inferiority, restlessness, or dullness?

These are all signs of our mind not being healthy --- it is clouded, joyless, and lost the moisture of happiness

Many mistake meditation experiences (e.g., seeing lights or nimittas) as proof of enlightenment.

Yet, these are merely distractions or impurities in meditation.

Claiming supermundane attainments without realization? That’s theft!

As Luang Por Pramote explains, true enlightenment occurs when:

" upon arising in the Noble Path, our mind develops wisdom for two or three moments, then releases the observed object (arammana) and turns back to the knower (the knower of the knowing).

At the instant of meeting the knower, the mind’s ‘shell’ shatters—the defilements are peeled away by the Path.

Then, light emerges, and the mind merges into emptiness, radiance, and bliss…." touching Nibbāna—something an ordinary person has never experienced

Only at this point does one become a true Sotāpanna (Stream-enterer).

Otherwise, we are merely "followers of the Path"—not yet attainers.

Does Enlightenment Even Matter? Let’s be honest:

Non-Buddhists won’t care about our "attainments."

Buddhists might see such claims as boasting.

So, what truly matters is: Are we happy? Is our mental health good?

The Buddha said a Sotāpanna is invariably joyful (SN 55.30).

If we’re constantly irritable, depressed, or mentally unstable, how could we be enlightened? Even ordinary people might have better mental health than us!

Imagine boasting about attaing certain noble fruits  while fuming with anger—Someone could easily KO us with arahants:

"Sir, here’s some rahan （ Lohanguo Siraitia Fruit） tea—it can clear away your heat and toxins!" 😂

An Arahant is simply someone free from mental illness.

And us? Still mentally ill. 😂😂

有人誤以為：

須陀洹、斯陀含、阿那含、阿羅漢，

證悟每一個果位，苦就依次減少25%，

比如證悟初果須陀洹，苦就減少了25%。

事實是：證悟須陀洹之後，

粗重之苦幾乎殆盡，僅剩微細之苦；

尤其是證悟阿那含之後，

微細之苦也已日近黃昏，

約只剩5%而已，不會超過10%。

乍看起來，

阿那含接下來要做的工作是：

斷除五個結，但它們藏身於心的至深處，

而苦卻不會超過5%。

由此可見，絕大部分「失地」在基礎階段就已被收復，因為我們的心幾乎全是被粗重的煩惱習氣所掌控著的。

Some people mistakenly believe that:

With the attainment of each stage of enlightenment - Sotāpanna, Sakadāgāmi, Anāgāmi, and Arahant -

suffering is reduced by 25% incrementally.

For example, they think attaining Sotāpanna (Stream-enterer) reduces suffering by 25%.

The truth is: After attaining Sotāpanna,

gross suffering is almost completely eliminated,

leaving only subtle suffering.

Especially after attaining Anāgāmi (Non-returner),

even the subtle suffering is approaching its end,

remaining at about just 5%, never exceeding 10%.

At first glance,

what an Anāgāmi needs to accomplish next is:

to sever the five remaining fetters,

but these are deeply hidden in the mind's innermost layers,

while the remaining suffering doesn't exceed 5%.

This shows that most "lost territory" is reclaimed

at the foundational stages,

because our minds are almost entirely dominated

by gross defilements and habitual tendencies.

April 28, 2008 B

00:06:27～00:07:17

----Luang Por Pramote

Let Go – Release the Cause, Release the Craving

It means: not clinging,

but knowing with clear awareness.

Only when you let go

does the mind become still,

finding peace and ease.

No more struggle—

just serene awareness.

Recognize this stillness:

The mind no longer delights

in any mental state—

whether pleasant or unpleasant.

No delight, just equanimity—

this is Nirodha (cessation).

To let go of this—

of ambition, of craving (Samudaya)—

is to release the cause.

"In letting go, the mind grows still and neutral."

放下——離集離渴愛

即：不執取，

而以覺知照見。

唯有放下，

心方能寂止，

得安寧自在。

不再掙扎——

唯有澄明。

覺知此寂止：

心不再耽著

任何心境——

無論好惡。

無有欣厭，唯有捨心——

此即 滅（滅諦）。

若能放下——

放下野心、放下集因（Samudaya）——

即是 斷因。

「放下，心得寂靜平等。」

---- Luang Pu Khao

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

《初果聖者已斷疑結》

如果我們心生起了疑問,對三寶產生了疑問,這個稱之為疑蓋。

【這不是疑蓋】

 這個疑蓋， 有的人懷疑說前面這條路，如果繼續開車走下去會去到哪裡 ？

這個不能稱之為疑蓋。

懷疑說，我們的配偶有沒有私底下跟別人發生外遇？這個不能夠稱之為疑蓋。

【疑蓋的定義】

疑蓋其實就是對於三寶有懷疑， 比如凡夫， 怎麼樣都會有的。

有時候我們就會覺得說：佛陀真的存在嗎？ 

有時候我們覺得說不存在，應該沒有。

有時候我們就會有疑問：佛陀的教導說有天堂地獄嗎？

他有教，不是說沒有。

有的人說這個天堂在心裡面，地獄也在心裡面。

真的天堂沒有 ， 真的地獄也不存在。那個那是誤解了。

因為自己沒有這個品質可以看得到。如果有能夠看得到的能力，就會知道真的存在。因此有時候我們聽出家人， 有時候我們就會相信有。他說天堂有，地獄有。 有時候第二天又不相信了。

【Luang Por Lersi Lingdam 的善巧方便】

就這樣顛來倒去。有的高僧大德他也很聰明，比如像Luang Por Lersi Lingdam ，曾經認識嗎 ？ 

誰曾經見過他的，有嗎？有， 有一個人。

他已經圓寂很久了。如果不是年紀很大 見不到的，必須要老到足夠 。

他就要我們去看，要出去看天堂地獄。

有什麼好處？可以讓人害怕惡業。那些人會想造善業。

 這個是他的這個善巧方便。 一旦去自己親身看了就會相信說真的存在啊！

但是即便那樣相信，如果依然還是凡夫，相信了之後時間不久，有時候又不相信了：自己看的那個是心幻化出來的嗎？

那個凡夫的心就會是顛三倒四的： 一會兒相信，一會兒又不相信。

【對業力的懷疑】

比如我們相信業的果報嗎？誰相信業和業的果報是很穩固的？有嗎？

如果有，那就是初果聖者。

凡夫有時候相信，有時候不相信。

在有疑問的時候，這個有疑問就是疑結。

不停地修行下去，我們就會知道它真的存在。

比如在我們心生起貪蓋的時候。如果是居士， 出家人是不能做的 。

比如說如果我們是居士，心裡面生起了淫慾，我們去過性生活。如果我們是修行人，我們就會知道的。在這個性生活過後，就會覺得都沒有快樂 。之後呢，我們的心沒有力氣了，我們的心散亂了，我們的心萎靡不振了。

這個它立馬會有這個結果。

或者如果我們是修行人，我們對誰生氣很強烈。罵了的一瞬間，那一段時間過了之後，我們就會發現我們的心立馬會混濁，蒙上陰影，不需要等到下一次，不需要等到什麼時候。

如果我們的正念足夠快，我們就會意識到每一次我們造惡業，我們的心立馬會混濁，蒙上陰影。因為所有的惡業立馬就會結果，心立馬會蒙上陰影， 鬱悶。

但正念和智慧不夠的人，就會不知道這個是造惡業 ，沒有什麼感覺，不知道說心蒙上陰影，混濁起來了。

慢慢去體會 。

我們要想對於三寶沒有疑，徹底的沒有懷疑，除非我們證悟到初果。

只要還不是初果聖者，我們的信仰就依然還是起起伏伏的。

這個必須要很小心

自助的方法就是親近善知識。

【親近善知識解決疑蓋】

我們有朋友，對於一直都對修行有興趣的朋友。

在某些時段， 我們的信仰消失了 ；我們的朋友依然還有信仰 ，他就可以影響我們 。

比如邀請我們去寺廟。 最近那段時間我們很懶，都不想修行，徹底的厭倦 。

但是我們有很好的朋友。 朋友說：‘一起去寺廟吧 ！有空了又沒什麼事， 好過於去外面玩吧， 去吧去吧 ！’

類似這樣有人邀請，心就會因為有善知識的帶領，又可以重新又有信仰了。

然後這個時候如果信仰生起了，就又沒有疑問了。

一旦信仰退失，又有疑問了。

因此要好好的去觀察。如果我們有善知識，這樣我們的修行就會很好。

 一個人修行，有時候氣餒，就會徹底的放逸。

有的人放逸好幾年 ，一旦幾年過去，苦一旦又很重了，又會重新回來修行。 就只能夠又重新開始。想再次寧靜， 那並不是容易的事情。

隆波也曾有這樣的情況 ，我們會一起去找高僧大德， 一起去頂禮隆波敦長老。

第一次就去跟同修一起去， 每一次去見高僧大德都是跟同修一起去的 ，去修行 去上座部寺廟。有時候去山裡，山洞裡去修行。相互之間提醒的同參道友，不讓自己懶惰，不可以懶惰，這樣就會不好意思。

因為他在精進，自己在玩就不好意思。自己只能精進用功。

但是這樣的同伴，真正的善知識，這樣的同伴是很難找的。

【不是真正的善知識】

我們去這個寺廟裡面去做功德，去那個寺廟，那個寺廟很殊勝的啊。

然後又去那個寺廟 ，然後又去這裡去那裡， 這個已經不是同參道友了， 是帶我們散亂的。

一定要清楚地區分，也邀請我們到處去，去做功德： 一會兒去放生牛 ，一會兒放生水牛， 一會兒放生黃牛 ，一會兒放生雞。

.......放生這個放生那個.

這是放任自己的正念。

我們的生命和時間是不多的，要記住。

我們時間不多，修行要用時間，要用很多時間 。

----隆波帕默

"A Stream-Enterer Has Already Abandoned the Fetter of Doubt"

If doubt arises in our minds—doubt toward the Triple Gem (Buddha, Dhamma, Sangha)—this is called the hindrance of doubt (vicikicchā-nīvaraṇa).

[This is NOT the Hindrance of Doubt]

This "hindrance of doubt" does not refer to ordinary uncertainties, such as:

"If I keep driving down this road, where will it lead?"

"Is my spouse secretly having an affair?"

These are not the hindrance of doubt.

[The Definition of the Hindrance of Doubt]

The hindrance of doubt specifically refers to skepticism toward the Triple Gem, which ordinary people inevitably experience. For example:

Sometimes we wonder: "Did the Buddha really exist?"

Sometimes we think: "Maybe he didn’t."

We might question: "Did the Buddha really teach about heaven and hell?"

Yes, he did—he never denied their existence.

Some claim: "Heaven and hell are just states of mind."

This is a misunderstanding. Those who lack the ability to perceive them assume they aren’t real. But if one develops the capacity to see, the truth becomes clear.

Even when listening to monks, our faith wavers:

One day, we believe them: "Yes, heaven and hell exist!"

The next day, we doubt again.

[The Skillful Means of Luang Por Lersi Lingdam]

This back-and-forth is typical of an untrained mind. Some wise teachers, like Luang Por Lersi Lingdam, used skillful means to address this.

"Has anyone here met him?"

(One person raises their hand.)

He passed away long ago; only the elderly would have met him.

His method? He made people see heaven and hell for themselves.

Why? To instill fear of unwholesome deeds and inspire meritorious deeds.

Once witnessed firsthand, doubt vanishes: "They truly exist!"

Yet, even then, an ordinary worlding's mind might later wonder: "Was it just my imagination?"

The mind of a common-wordling is fickle—faith comes and goes.

[Doubt Toward Karma]

Do we truly believe in karmic results?

"Who here has unshakable faith in cause and effect?"

If you do, you’re likely a Stream-Enterer (sotāpanna).

Ordinary people oscillate between belief and disbelief. This wavering is the fetter of doubt (vicikicchā-saṃyojana).

Through persistent practice, we realize the truth directly. For example:

When greed arises:

A layperson might indulge in sexual desire.

But afterward, they feel no real happiness—just mental exhaustion, restlessness, and dullness.

The result is immediate.

If we are practitioners, When anger arises:

After lashing out, the mind becomes clouded and heavy—no need to wait for "future retribution."

With sharp mindfulness, we notice: every unwholesome act instantly darkens and clouds the mind.

Those lacking mindfulness don't know that this is bad karma, not much feelings, they don't know that the mind has darkened and clouded.

slowly taste that yourselves.

Only a Stream-Enterer is free from doubt toward the Triple Gem.

As long as we’re unenlightened, our faith will rise and fall.

[The Self-Help Method: Rely on Wise Companions]

The solution? Stay close to virtuous friends (kalyāṇa-mitta).

When our faith fades, their steady practice can inspire us.

Example: A friend urges, "Let’s visit the temple instead of wasting time!"

Their encouragement rekindles our faith—doubts temporarily vanish.

But once faith weakens again, doubts return.

Practicing alone risks laziness and lack of morale.

Some slack off for years, only returning when suffering strikes—but restarting is hard.

Even Luang Por experienced this. He relied on fellow practitioners to visit revered teachers like Luang Pu Dune.

Group practice creates accountability:

"If they’re diligent, I can’t slack off!"

However, true spiritual friends are rare.

[Warning: False Spiritual Friends]

Not all "companions" are helpful. Some lead to distraction:

Jumping from temple to temple for "merit-making."

Endless animal releases: "Free cows! Free buffaloes! Free chickens!"

This weakens mindfulness.

Remember: Our time is limited. Dhamma practice requires deep, sustained effort.

– Luang Por Pramote

2025.04.27

《從凡夫到阿羅漢》

總結

哪些功德應該做的，有機會做的，就去做。

做，直到變成慣性和習慣。在我們回想的時候，我們的心就會有快樂，禪定就會生起。

一旦有禪定了，壓制五蓋。再流竄到世間，我們就去修自己的業處，觀察自己的心。

我們的心跑去哪裡了；跑了，知道；跑了，知道

心就會安住起來。

一旦心安住得夠了，蘊就會自行分離。一旦蘊自行分離開了，就不用去呵護它。然後就不斷去播種因，不斷去覺知，心就會越來越有力量。

當越來越有力量，就會看到三相：這個身體並不是我，苦樂好壞也不是我。最後也會看到心本身也不是我

這個就會證悟初果：看到五蘊不是我

繼續像原來的那樣修行，正念智慧就會越來越圓滿和成熟。

第二次切斷的時候，正念就很快了，禪定就進步很快，不太迷失在世間了

初果的聖者還很迷失在世間，他的禪定很短，很少。經典說禪定是很少的

二果的禪定是中等的，迷失，但是很短；一瞬間就覺知到了

第三次切斷的時候，就會了解到身體本身就是苦。眼耳鼻舌身是苦，色聲香味觸本身就是苦；是很燥熱的。

眼耳鼻舌身是很熱的，色聲香味觸是熱的。

熱是因為煩惱習氣，心就不要了，心放下。

色聲香味觸能夠放下，眼耳鼻舌身也能放下；這是三果的境界，不迷失在世間。心就會獨立凸顯，一直處在禪定中，變成常態了。一旦死去就會變成梵天神。

就繼續修行，也許變成梵天神了也繼續修行。修行就會直接契入心。心了解到心本身就是苦，就會放下了。

因為如實觀，所以會厭離；因為厭離，所以會鬆開執著抓取；因為鬆開執著抓取，所以解脫；因為解脫，所以知道已經解脫了。

出生已經結束了。出生是什麼？就是心伸進去的那個狀態。伸進去抓所緣，那個就是我們的出生。沒有了，心已經不伸進去抓所緣，心已經跟蘊剝離開了。去訓練，最後心就會自由，會有無與倫比的快樂。這個快樂沒有什麼可以相提並論

---隆波帕默

2025.5.10

《From Ordinary Being to Arahant》

So, Summary:

Do the wholesome deeds that should be done whenever there is an opportunity.

Do them until they become habitual and automatic. When we reflect, our hearts will feel joy, and stillness will arise.

Once there is stillness ,  it will suppress the five hindrances. 

When distractions arise, focus on your own meditation object and observe your mind.

Where has your heart run off to? If it runs, know it; if it runs, know it.

The heart will settle down.

Once the heart is settled enough, the aggregates will separate on their own. Once the aggregates have separated, there is no need to guard it. Then keep sowing the seeds of causes, continuously being aware, and the heart will grow stronger.

As it gains strength, you will see the three characteristics: this body is not me, suffering and pleasure are not me, and eventually, you will see that the mind itself is not me.

This is the realization of the stream-entry: seeing the five aggregates as not me.

Continue to practice as before, and mindfulness and wisdom will become more complete and mature.

At the second cutting, mindfulness will be quick, and stillness will progress rapidly, becoming less lost in the world.

The strem-entry noble ones are still quite lost in the world; their stillness is brief and infrequent. Scriptures say their stillness is minimal.

The once-returners' stillness  is moderate, still lost but for a short time; awareness arises in an instant.

At the third cutting, you will realize that the body itself is suffering. The eye, ear, nose, tongue, and body are suffering; sights, sounds, smells, tastes, and touches are inherently suffering—it is very hot.

The eye, ear, nose, tongue, and body are very heated; sights, sounds, smells, tastes, and touches are hot.

The heat is due to defilements; the mind then doesn't want it , the mind let go

If you can let go of sights, sounds, smells, tastes, and touches, you can also let go of the eye, ear, nose, tongue, and body; this is the realm of the non-retuenrs, not lost in the world. The mind will become independent and prominent, always in stillness, becoming the norm. Once you die, you will become a Brahma deity.

Continue to practice; perhaps even if you become a Brahma deity, continue to practice. The practice will directly be concerned about  the mind. The mind will understand that the heart itself is suffering and will let go.

Because of seeing things as they truly are, there will be detachment; because of detachment, there will be release from clinging; because of releasing clinging, there will be liberation; and because of liberation, there will be the knowledge of having been liberated.

Birth has already ended. What is birth? It is the state where the mind reaches out. When it reaches out to grasp its objects, that is our birth.

Now it is gone; the mind no longer reaches out to grasp objects, and it has separated from the aggregates. Train yourself, and ultimately the mind  will be free, experiencing incomparable joy. This joy is unmatched.

--- Luang Por Pramote

May 10, 2025

《這樣的人不是阿羅漢》

隆波跟高僧大德學，隆波去找的高僧大德都是很好的。 直到隆波誤會了，以為每一位都很好。 這個是誤會了。

然後出家了很長時間了，才明白說，這個不是的。 

有的人也玩黑魔術啊什麼的，有的人欺騙別人也有。 

人也以為是阿羅漢，其實他是很饑渴的，一直饑渴的，我們好好的去看。 

阿羅漢不會很饑渴，如果饑渴，不是阿羅漢的，好好的去看，這個很簡單。 

他想得到那樣這樣，這個不是的。 

我們也會愚蠢，變成他的誘餌了。

---隆波帕默

"Such a Person is Not an Arahant"

Luang por learned from great monks. The great monks Lungpo sought out were all very good. Until Luang por misunderstood, thinking that everyone was good. This was a misunderstanding.

After being a monk for a long time, I realized that this was not the case. Some people engage in black magic, and some deceive others.

People may think they are arahants, but in reality, they are very thirsty, always thirsting. We should observe this carefully. An arahant is not thirsty; if they are thirsty, they are not an arahant. It's quite simple to see.

He desires this or that; that is not it. 

We can also be foolish and become his bait.

---Luang Por Pramote

《Four kinds of saints in buddhism》

If one is willing to learn a bit about the Dhamma, they will understand that a "stream-enterer" is someone who has entered the stream leading to Nibbana. There are three types of stream-enterers, and not all must be reborn seven times. Some only need to be reborn once to completely eliminate defilements; these are called "once-returning stream-entrer." Others may attain arahantship after three lifetimes, achieving complete liberation. The third type does not exceed seven lifetimes; this is what is commonly referred to as "seven births and deaths."

A "once-returner" is a saint whose defilements have significantly diminished and still has one chance to return to the human realm. Their defilements are reduced mainly regarding sensual desires. If they are still attached to sensual pleasures, they might return to the human realm; if they have transcended these desires, they will not be reborn as humans or deities but will instead be reborn as Brahmas. If a once-returner comes back to the human realm, it is only once, due to a slight attachment to sensuality, although it has weakened. Sometimes there is a half-attachment; for example, one might momentarily fall in love with a woman but soon see her impermanence and reality, causing the heart to loosen and no longer be deeply infatuated.

An Anagami is a saint who will never return to the realm of desires. They will not be reborn as humans or deities but will only be reborn as Brahmas. There are five types of arahants:

1. Those with strong faith.

2. Those with strong effort.

3. Those with strong mindfulness.

4. Those with strong stillness.

5. Those with strong wisdom.

If these individuals can attain the fourth jhana, they will be reborn in the "Pure Abodes," which has five levels. If they do not achieve the fourth jhana or if any of the five faculties (faith, effort, mindfulness, concentration, wisdom) are not strong enough, they will be reborn in a lower level of Brahma but will not fall into the realm of non-perception.

Why will an anagami not return to the human realm? Because there is nothing worth clinging to in this world, only sensual pleasures, namely the five desires: form, sound, smell, taste, and touch. These sensory objects confuse sentient beings, causing them to be attached. An anagami has deeply realized that form, sound, smell, taste, and touch are impermanent and suffering, and should not be clung to. Their hearts have completely cooled toward the world, similar to how some practitioners lose interest in worldly matters after their practice. If their indifference toward the world is permanent, they will never be reborn again. Therefore, an arahant will not return to the human realm.

— Luang Por Pramote, June 29, 2024

《佛教中四類聖者》

三果聖者將不會再回到人世間。如果你願意稍微學習佛法，就會知道「初果聖者」是已經進入涅槃之流的人。初果有三種，不是所有的初果都一定要再輪迴七次。有的只需再生一次便能徹底斷盡煩惱，這類稱為「一來者」；也有的生三世就證得阿羅漢果，圓滿解脫。第三種類型則不超過七世，大家通常所說的「七生七死」是這種。

「二果聖者」是煩惱已大大減輕的聖者，仍有一次回到人間的機會。他們煩惱減輕，主要是對欲愛減弱。如果還對欲愛有所執著，就還有可能再來人間；如果已超脫欲愛，就不會再成為人或天神了，若再出生也將轉生為梵天。二果聖者若再來人間，僅僅只是一次，那是因為心中還有對欲愛的牽掛，雖然已經淡了。有時也會半愛半離，例如一時愛上女子，但不久就看清其無常無實，心也自然鬆開，不再長久沉迷。

「三果聖者」是再也不會回到欲界的聖者。他們不會再成為人，也不會成為天神，只會轉生為梵天。三果聖者有五種類型：

1.信力強者

2.精進力強者

3.念力強者

4.定力強者

5.慧力強者

這些人若能證得第四禪，將上生於“淨居天”，此天界有五層。若未得第四禪，或五根（信、精進、念、定、慧）中某一項不夠強，就會轉生為較低一層的梵天，但不會墮入無想天。

為什麼三果聖者不會再來人間？因為這個世界沒什麼好執著的，只有欲愛，即五欲：色、聲、香、味、觸，這些感官對象迷惑眾生，使之流連忘返。三果已深刻體悟到，色、聲、香、味、觸皆是無常，是苦，不應執著。其心對世間已經徹底冷淡，就像我們有些人修行後，對世界失去興趣。如果對世間的冷淡是永久性的，那就再也不會來投生了。因此，三果聖者將不會再回到人世間。

——隆波帕默，2024年6月29日

每個人都必定會死。

簡短地下定決心，

我們的身體死亡後，

我們不會接受下惡趣。

真正的目標，

即是，

必須去涅槃。

也就是佛陀所說的，

以涅槃為所緣。

會想着轉意的心境，

“生為人類也好、

天神也好、

梵天也好。”

對初果聖者來說都不是，

僅有一個願望的心境，

即涅槃。

摘自 龍婆Lersi Lingdam Wat Thasung

《龍婆Wat Thasung的教誨》第125頁

Everyone will inevitably die.

With a brief determination,

after our bodies die,

we will not take rebirth in the lower realms.

The true goal

is to attain nibanna.

This is what the Buddha spoke of,

make nibanna as our mental object

One contemplates the shifting state of mind,

"Whether as a human,

a deity,

or a Brahma."

For the stream-enterer, this is not the case ;

there is only one desire in the mind,

which is nibanna .

Excerpted from Teacher Lersi Lingdam, Wat Thasung

"Teachings of Teacher Wat Thasung," Page 125

#听僧说

cred, to 听僧说

🟠阿羅漢的心境🟠

不愛，在該愛的情況下，
不恨，在該恨的時候，
不怒，在該怒的時候，
不煩躁，在該煩躁的時候。
 

煩人不？我這樣說，
是為了讓各位能聽進去。
如果能讓心變成這樣，
就是阿羅漢了。
摘自 龍婆Lersi Lingdam Wat Thasung
《佛法解脫》2013年2月版
 

🟠 The Mindset of an Arahant 🟠

Not loving when love is due,
not hating when hate is warranted,
not getting angry when one supposed to be angry,
not being restless when one supposed to be restless.

Isn’t that annoying? I say this
so that you can truly understand.
If the heart can become like this,
then one is an arahant.
 

Excerpted from Teacher Lersi Lingdam, Wat Thasung
"Teaching of Liberation," February 2013
#听僧说 

🟠三皈依者與初果聖者、二果聖者的差異🟠

“三皈依者”和“初果聖者”這個詞相似，“三皈依者”是對佛陀、對佛法、對聖僧有著恭敬心的人，並且擁有真正清淨的五戒。
但這些男女兩者對涅槃沒有決心，僅是守戒，尊重佛、法、僧作為皈依處，為了現在與一些未來幸福的期望，即僅希望成為天神或梵天，像這樣不能被稱為初果聖者。
至於那些聽了之後成為“初果聖者”的人，即是真正對佛陀、真正對佛法、真正對聖僧有著恭敬心，擁有清淨的五戒，但心超越於此，也就是希望涅槃成為去處。也就是說，以涅槃為所緣。想著，如果何時死了，願得前往涅槃。在行善行裡，只希望著這一個目標。
因此，證得三皈依者，和初果聖者與二果聖者的人，只在於這一點不同，在於心想要涅槃或不想要。
摘自 龍婆Lersi Lingdam Wat Thasung

《佛法修行》第四冊，第32-33頁
 

🟠 Differences Between the Refuge-Takers and the Stream-Enterers, Once-Returners 🟠

The terms "refuge-taker" and "stream-enterer" are similar. A "refuge-taker" is someone who has genuine respect for the Buddha, the Dhamma, and the Sangha, and possesses the pure five precepts.

However, these men and women do not have determination for nibanna; they merely keep the precepts and respect the Buddha, Dhamma, and Sangha as their refuge, hoping for present and some future happiness, merely wishing to become deities or Brahmas. Such individuals cannot be called stream-enterers.

On the other hand, those who, after hearing, become "stream-enterers" truly have respect for the Buddha, the Dhamma, and the Sangha, and possess pure five precepts, but their minds transcend this; they wish for nibanna as their destination. In other words, they focus on nibanna. They think, whenever they die, they wish to go to nibanna. In their good deeds, they only hope for this one goal.

Therefore, the difference between refuge-takers and those who attain stream-entry or once-returning lies solely in whether their hearts desire nirvana or not.

Excerpted from Teacher Lersi Lingdam, Wat Thasung
"Practice of the Dhamma," Volume 4, Pages 32-33
 

#听僧说 

有一次發生了一件事，那時有兩位沙彌在結束對巴利佛典的學習之後，坐在寮房前的樹下休息，他們正在辯論課堂上學到的有關阿羅漢的功德。年長的沙彌解釋說：

“阿羅漢已經徹底斷除煩惱，不再感知任何事物，不參與任何事務，完全沒有執著。”

年幼的沙彌立刻反駁說：

“師兄所說的阿羅漢真令人可憐，像一根柱子、一塊石頭，就算發生洪水火災也毫不知情，恐怕只會白白死去，簡直是個毫無用處的人。”

當這場辯論逐漸偏離主題時，寮房內傳來一聲咳嗽，兩位沙彌便立刻團結一致地逃跑了。當這件事傳到隆普耳中，他說道：

“雖然他們在爭論中意圖勝出，但這也是一個值得深思的觀察點。”

於是隆普解釋道：

“心的本質是感知情境（所緣）的狀態，只要還有心，感知情境就是自然而然的事，毫無疑問。因此，普通人如何感知情境，阿羅漢也同樣感知情境。阿羅漢的感知甚至應比普通人更好，因為他們的心沒有被稱為煩惱的烏雲所遮蔽，而煩惱會削弱感知力。”

因此，說阿羅漢毫無感知、毫不參與，這是絕對不正確的。而所謂“徹底沒有執著”，意思是說，甚至連“無執著”這種觀念本身都不存在於他們心中。

也就是說，阿羅漢既沒有執著，也沒有“不執著”的概念；既無對任何事物的喜愛，也無任何厭惡。唯有如此，才稱得上是“徹底”。他們的心超然於一切吸引與排斥，自由自在，永恆安住。

隆普指示我們如何思考：

“不要根據自己的感受主觀臆斷聖者（無論是哪個階位）與普通人有何不同。事實上，聖者無論在身或心方面，都與普通人無異；或者說，正確來說，他們才是‘真正的普通’，而是凡夫因為被煩惱與欲望所驅動，才顯得不正常，才有了痛苦的根源。

阿羅漢是正常的、自然的，遠離了造作（行），所以才得以無苦地存在。

而較低階的聖者，其存在中仍帶有程度不同的苦，他們正在邁向無苦的存在。要知道，這種‘無苦的存在’正是一切眾生的最高願望。

如今所有眾生每天奔波勞碌，其實都是為了一个目標——止息自己的痛苦，僅此而已。例如：飢餓就尋找食物，生病就尋求藥物治療，等等。”

---隆波敦

Once, an incident occurred when two novice monks finished studying the Pali scriptures and were resting under a tree in front of their hut. They were debating the merits of an arahant learned in class. The older novice explained:

“The arahant has completely eliminated defilements, no longer perceives anything, does not participate in any affairs, and has no attachments.”

The younger novice immediately countered:

“What my senior says about the arahant is truly pitiable, like a pillar or a stone. Even if floods or fires happen, they would be unaware and might die in vain; they are simply useless.”

As the debate began to stray off-topic, a cough came from inside the hut, prompting the two novices to unite and flee immediately. When this matter reached Luang Pu, he said:

“Although they intended to win in their argument, this is also a point worth deep reflection.”

Thus, Luang Pu explained:

“The essence of the mind is the state of perceiving conditions (the object of focus). As long as there is a mind, perceiving conditions is a natural occurrence, without a doubt. Therefore, just as ordinary people perceive conditions, arahants also perceive conditions. The perception of an arahant should even be better than that of ordinary people because their minds are not obscured by the clouds of defilements, which weaken perception.”

Thus, to say that arahants have no perception and do not participate is absolutely incorrect. The term “completely without attachment” means that even the notion of “non-attachment” does not exist in their minds.

In other words, arahants have neither attachments nor the concept of “non-attachment”; they have no likes for anything and no dislikes. Only in this way can they be called “complete.” Their minds are transcendent of all attraction and repulsion, free and at ease, eternally settled.

Luang Pu instructs us on how to think:

“Do not subjectively infer the differences between saints (regardless of rank) and ordinary people based on your feelings. In fact, saints are no different from ordinary people in body or mind; or rather, to be precise, they are the ‘truly ordinary,’ while ordinary people appear abnormal because they are driven by defilements and desires, which are the roots of suffering.

Arahants are normal, natural, and have distanced themselves from fabrication (sankhara), thus they can exist without suffering.

Lower-ranked saints still carry varying degrees of suffering in their existence; they are moving toward a state of existence without suffering. This ‘existence without suffering’ is indeed the highest aspiration of all beings.

Today, all beings toil and labor daily for one goal—to cease their suffering, and nothing more. For example, when hungry, they seek food; when ill, they seek medical treatment, and so on.”

---Luang Pu Dune

cred. to Judge

一般人的心就像跳樓機那樣時高時低

不是覺得自己比人好，就是覺得自己和人平等，再不是就覺得自己比人差

不斷起起落落。

跳樓機就是‘自我’ 、 ‘我慢’

別人在旁看，就覺得：唉，這個人在自high （自我陶醉）😂 

聖賢的心就像跳樓機被拆掉一樣

完全不會覺得自己比人好，和人平等，或比人差

只有空～

空氣涵容萬物；就如聖賢的心慈悲對待一切眾生，尊重一切眾生

The hearts of ordinary people are like a drop tower ride, constantly rising and falling. 

They either feel superior to others, consider themselves equal to others, or think they are inferior. 

It's a continuous cycle of ups and downs. 

The drop tower represents the 'self' and 'pride.' 

Those watching from the side might think, "Ah, this person is narcisstic"😂.

In contrast, the mind of a sage is like a dismantled drop tower. 

They do not feel superior to others, consider themselves equal, or think they are inferior. 

There is only emptiness. 

The air encompasses everything; just as the heart of a sage treats all beings with compassion and respects all beings.

那些聖者、 大師父和我們看待事物的角度是完全不同的

我們都是以ego 、 自我來看待事情

但大師父們僅僅只是以慈悲來看待事情---我可以怎樣幫他們？ 怎樣做可以讓他們得到最大的利益?

有人邀請我們去這裡演講那裡演講，我們會感到很開心，因為我們的知名度又可以提升了，可以賺更多錢了. 我們的見解可以得以宣傳和被認可了

有人邀請大師父去演講，他們也開心。但僅僅只是因為可以幫助世人離苦而已.... 已解脫的心已經足夠滿足和快樂了，根本就不需要任何東西來填滿自心，還要名要利做什麼？還要別人認可做什麼？要弄清一點----他們僅僅是付出，並不是想要得到些什麼。我們要感恩他們，不是他們要感恩我們

我們多了顧客，會很開心。因為多了影響力，多了錢賺。

大師父多了信徒，內心始終平靜。多了信徒意味著可以幫助更多人解脫，但卻要更辛勞，少了時間享受禪定之樂。要弄清一點，他們僅僅是付出，並不是想要得到些什麼。信徒要感恩他們，不是他們要感恩信徒

多了人和我們做生意，我們很開心，因為將能更富有

大師父多了供養，也開心，因為大家種下了無量的功德。但他們幾乎不會把供養用在自己身上，很快就轉送出去，幫助佛教和大眾了。他們僅僅只是中轉站而已，不像我們是終點

信徒感恩他們，多過他們要感恩信徒

一顆清淨的心根本不傾向於人群。因為世間的人群就是貪嗔癡、 痛苦

獨處就是清涼、 沒有麻煩

要弄清這一點

對大師父不要忘恩負義.....

The perspective of those saints and masters is completely different from ours. 

We view things through the lens of ego and self, while the masters see things solely through compassion—asking themselves, "How can I help them? What can I do to benefit them the most?"

When someone invites us to give a talk, we feel happy because our recognition increases, and we can earn more money. Our insights can be promoted and acknowledged. 

When masters are invited to speak, they are also happy, but only because they can help others alleviate suffering. Their liberated hearts are already content and joyful; they do not need anything else to fill their own hearts. What need do they have for fame or profit? What need do they have for recognition? It’s important to understand that they are simply giving; they do not seek to gain anything. We should be grateful to them, not the other way around.

When we gain more customers, we feel happy because it means more influence and more money to earn. When masters gain more followers, their hearts remain calm. More followers mean they can help more people achieve liberation, but it also means more effort and less time to enjoy the bliss of stillness. It’s crucial to understand that they are simply giving; they do not seek to gain anything. Followers should be grateful to them, not the other way around.

When more people engage in business with us, we feel happy because it leads to greater wealth. When masters receive more offerings, they are also happy because everyone is planting countless merits. However, they rarely use those offerings for themselves; they quickly redirect them to help Buddhism and the public. They are merely a transfer station, unlike us, who are an endpoint. Followers should be more grateful to them than they are to the followers.

A pure heart does not lean towards the crowd because the people of the world means  greed, hatred, and ignorance; suffering. 

Solitude brings coolness and freedom from troubles. It’s important to understand this.

Do not be ungrateful towards the masters...

《Stream-enterers have given up their body》

Q:  Is ‘the mind detaching from the body’ one of the signs of a sotāpanna? What does a sotāpanna have to overcome to pass the test? 

Ajahn suchart:  A sotāpanna has to give up the body, he is not being hurt by whatever happens to the body. The body can get old, get sick and die, and the mind will not be affected by it.

《初果聖者已放下身體》

問：「心與身體分離」是初果聖者的徵兆之一嗎？初果聖者必須克服什麼才能通過考驗？
 

阿姜蘇查特：初果聖者必須放下對身體的執著，無論身體發生什麼事都不會感到痛苦。身體會衰老、生病和死亡，但心不會因此受到影響。

《Arahants mentality》

“…..An Arahant is one who has ended all cravings,

but still possesses the desire (to benefit others).

An Arahant has nothing to do for themselves,

as they are fulfilled and content.

Thus, they think only of what they can do for others

and to bring happiness to the world.

As the Buddha once said,

the principle of an Arahant is:

" Let Many people be benefited; let the world be shown compassion."

This means acting for the welfare and happiness of the people,

to extend kindness to all beings.

This is where the Buddha serves as a leader;

not only guiding people in self-development but also leading the noble ones

in working for the welfare of the masses.

The Buddha never stopped, for He is a true free person,

a liberated being, even internally without cravings

to hold Him back. On the contrary, He is full of desire

to do good, allowing Him to benefit others fully…." 

Somdet Phra Buddhaghosacariya

cred. to Ajahn Golf

《阿羅漢的心態》

“…..阿羅漢是已經斷除一切貪欲的人，
但仍然擁有欲望（為他人做出貢獻）。

阿羅漢不需要為自己做任何事情，
因為他們已經圓滿和滿足。
 

因此，他們只思考如何為他人做事
並使全世界幸福。
 

正如佛陀曾經所說，
阿羅漢的原則是：
「讓眾人受益，為世界顯現慈悲。」
 

這意味著為人民的福利和幸福而行動，
向所有眾生施以仁慈。

這就是佛陀作為領導者的地方；
不僅引導人們在自我發展上，還引導聖者
為大眾的福祉而努力。
 

佛陀從未停止，因為祂是真正的自由人，
是一個解脫的存在，內心甚至沒有貪欲來束縛祂。

相反，祂充滿了行善的欲望，使祂能夠充分地利益他人…。”

Somdet Phra Buddhaghosacariya

cred. to Ajahn Golf

一個聖人是近乎隱形的

他們不會自吹自擂

他們沒有自我，所以不會跟我們吵架

他們尊重我們、慈悲我們、 不會傷害我們，處處為我們著想

和他們一起讓人感到心安、 平靜，非常地好相處

他們非常自然，不會矯揉造作

如果別人不說，根本不知道他們是聖人

A saint is almost invisible.
They do not boast about themselves.
They have no ego, so they do not argue with us.
They respect us, show us compassion, and will not hurt us; they always consider our well-being.

Being with them brings a sense of peace and security, making them very easy to get along with.
They are very natural and not pretentious.

If others do not mention it, we would not even know they are saints.

《阿羅漢沒有一切煩惱？》

信徒：我聽說阿羅漢們的正念和煩惱是一起存在的。每當煩惱出現時，他們的正念會立即知道，然後煩惱會消失。這是真的嗎？還是阿羅漢沒有任何煩惱？

阿姜蘇差特：這取決於你如何定義「他們沒有任何煩惱」。可能會有渴望，但同時也有智慧。如果你渴望某樣東西，智慧會告訴你那是苦，並會阻止你。

信徒：所以阿羅漢還是會有某種煩惱？
阿姜蘇差特：我無法確認這一點，所以別擔心。擔心你自己，你是否同時有相同的情況。如果你同時有相同的情況，那麼你就不會讓煩惱左右你。每當你有煩惱時，你會立刻停止它們。 

<Arahants have no more defilements?>

Devotee: I have heard some saying that their mindfulness and defilements are together. Whenever their defilements arise, their mindfulness will know immediately and their defilements will go away. Is this true? Or Arahants have no more defilements

Ajahn Suchart: It is just how you want to define no more defilements. There maybe cravings, but there is wisdom at the same time. If you crave for something ,wisdom will tell you that it is dukkha, and it will stop you.

Devotee: so arahants sill have some sort of defilements?

Ajahn Suchart:  I cannot confirm that, so don't worry about it. Worry about yourself, do you have the same thing at the same time or not. If you have the same thing at the same time, then you won't let defilements push you around. Everytime you have defilements, you stop them right away 

《阿羅漢們還會工作？》

信徒：阿羅漢打破了人類意志力的極限，但都會繼續生存。但我見聖者們都很有心，用盡自己的心去弘法，想了解他們的作息，和他們有沒有功課給自己做？

Luang ta siri: 一個阿羅漢的心已經處於解脫的快樂之中，而且他已經不會再執著五蘊，他的心已經超越四大，在五蘊之上。他所做的一些義務，都只是訓練弟子，帶弟子去做的。但他自己本身已經對五蘊沒有任何的執著，已經超越了這個五蘊和四大

他已捨下邪見： ‘五蘊是我’，‘我是五蘊’，‘有我在五蘊之中’ ，‘五蘊在我之中’。他的心已經在四大之外，五蘊之上。所以就算他用這個四大去做任何的東西，都不會有善業或惡業，在業力之外。之所以他維持這個色身和飲食，只不過是在做利益世間的事情。不是捨下對五蘊的執著之後就會死亡，只不過是用正念和智慧去捨下對五蘊的執著。只不過他能夠及時地捨下五蘊，即知道這個五蘊是四大的聚合，只不過是心識來依靠這個四大、 這個身體，但不存在一個‘我’，他們能夠這樣捨下對五蘊的執著。

但他們都有保持他們的義務和工作，就好像Luang Pu sri 和這個傳承的Luang Pu In ，他們都是有他們的工作和義務。你可以試下問Luang Pu In 有沒有做東西。做都是為了子孫、 弟子信徒、 國家、 佛教，他們本身沒有什麼期望想從中得到些什麼。你可以打聽下Luang Pu In 有沒有做東西。所以我也還有我的義務和法務，做是為了社會、 國家、 佛教、 子子孫孫、 信徒。就算我也有起建這個四聖地，為了子子孫孫可以去頂禮、 去隨喜，為了可以關閉四惡道。不是為了利益自己，是為了利益弟子信徒透過這樣做這些布施和頂禮而關閉四惡道。

所以所有大師父都是這樣去做工作。

"Do Arahants Still Work?"

Believer: Arahants have broken through the limits of human willpower, yet they continue to live. I see that the saints are very dedicated, using their hearts to spread the Dharma. I want to understand their daily routines and whether they have tasks they set for themselves.

Luang Ta Siri: An Arahant's mind is already in the joy of liberation, and they no longer cling to the five aggregates. Their mind transcends the four elements and is above the five aggregates. Any duties they perform are merely to train their disciples and guide them. For themselves, they have no attachment to the five aggregates and have transcended both the five aggregates and the four elements.

They have abandoned wrong views: "the five aggregates are me," "I am the five aggregates," "there is a me within the five aggregates," and "the five aggregates are within me." Their mind is beyond the four elements and above the five aggregates. Therefore, even if they use these four elements to do anything, it will not produce good or bad karma; they are beyond karma. 

The reason they maintain their physical form and have food is simply to engage in beneficial activities for the world. Letting go of attachment to the five aggregates does not mean they will die; rather, they use right mindfulness and wisdom to relinquish that attachment. They can timely let go of the five aggregates, knowing that these aggregates are merely the aggregation of the four elements, relying on these elements and this body, but there is no "me." They can let go of their attachment to the five aggregates in this way.

However, they still uphold their duties and work, just like Luang Pu Sri and Luang Pu In from this lineage; they both have their work and responsibilities. You can ask Luang Pu In if he is doing anything. Their actions are for the benefit of descendants, disciples, the nation, and Buddhism, without expecting anything in return. You can inquire whether Luang Pu In is involved in activities. I also have my duties and responsibilities, doing things for society, the nation, Buddhism, and future generations. 

Even if I contribute to establishing these Four Holy Sites, it is so that future generations can pay respects and rejoice, and to close the four lower realms. It is not for personal gain, but for the benefit of disciples and followers, to help close the four lower realms through these acts of generosity and reverence.

So all great masters work in this way.

《初果聖者還有的煩惱》

Luang ta siri:初果仍然有煩躁、 有壓力的時候

他們的錯誤見解有時仍會生起，他們的心還不夠穩定、 智慧還未夠強

所以他們舊的習性還會呈現，會有執著

有時仍會有壓力、 煩躁

但他們的貪嗔癡像凡夫一座山那麼大，縮小到好像拳頭那麼大

這個是指最後一類的初果，即斷除三結的初果

如果一個人罵我們，會罵中這個‘我’ 嗎？

所以最後一類初果的根器會強壯到了解到沒有一個我在

最後一類初果，他們要加強訓練正念正知

即正念和智慧

眼見色的時候，要理解是否有一個‘我’在

耳聽聲的時候，要理解是否有一個‘我’在...

當聽到別人罵我們時，就要知道是否一個‘我’ 在聽到

這個就是要訓練我們的諸根，讓我們的正念及時拿智慧去應用，去除當下煩惱的生起

信徒：別人罵我們的時候，我們就立刻想罵回去

Luang ta siri :這個時候，我們要訓練我們的根器、 我們的諸根、 智慧

是否有一個‘我’ 在被人罵？

The Defilements Stream-Enterers Still Face

Luang Ta Siri: A stream-enterer still experiences agitations and pressure at times. Their wrong views may still arise, and their minds are not yet stable enough; their wisdom is still developing. Therefore, their old habits can resurface, leading to attachments. At times, they may still feel pressure and agitation.

However, their greed, hatred, and delusion, which once felt as large as a mountain, shrink down to the size of a fist. This refers to the last type of stream-enterer, who has cut off the three fetters.

If someone insults us, do they strike at this "self"? The last type of stream-enterer will have a strong foundation, realizing that there is no "self" present. They need to enhance their training in mindfulness and wisdom.

When seeing colors, they need to understand whether there is a "self" involved. When hearing sounds, they need to recognize if there is a "self" present...

When we hear others insult us, we should be aware of whether a "self" is listening. 

This is about training our faculties, allowing our mindfulness to apply wisdom to eliminate the arising of present defilements.

Devotee: When others insult us, we immediately want to retaliate.

Luang Ta Siri: At that moment, we need to train our faculties, our senses, and our wisdom. Is there a "self" being insulted?

《像常人的初果聖者》

成為初果，仍然可以有慾望去做工、 賺多多錢，都是可以的。

都可以有老婆小孩

只不過成為初果後，他知道死了之後這些全都沒有了

所以他的貪嗔癡會減少。當他有很大的慾望生起時，他就會有這樣的想法去提醒--即是這些東西最後都帶不走的

他會努力去賺錢，但也知道這些到最後都只是養活自己的生活

---Luang ta siri 

"A Stream-Enterer who is like an ordinary person"

Becoming a Stream-Enterer (the first stage of enlightenment) does not mean that one cannot have desires to work and earn a lot of money. It is still possible for them to have a wife and children. However, after becoming a Stream-Enterer, one understands that all these things will be gone after death.

As a result, their greed, anger, and ignorance will decrease. When strong desires arise, they will remind themselves that these things cannot be taken with them in the end.

They will work hard to earn money but also recognize that ultimately, it is just to sustain their own living.

--- Luang Ta Siri

佛陀開示說，一位已經漏盡煩惱的人，是有特徵的（AN9.7）

漏盡煩惱的人是空掉自我的人，他們是完全無私的人

1）他不可能故意奪取任何生命

2）他不可能在別人還沒有給予他的時候就拿走別人的東西—即是他不可能偷盜

3） 他不可能和任何人性交，甚至是手淫也不會。關乎性愛的任何行為，也不會做

4）他不可能會故意說謊

5）他不可能享用已被囤積的感官目標，就如還是在家人的時候。 （因為囤積東西是自私的表現）

6）他不可能因為貪欲而作出不應該作的行為

7）他不可能因為嗔恚而作出不應該作的行為

8）他不可能因為愚癡而作出不應該作的行為

9）他不可能因為害怕而作出不應該作的行為

完全無私的人有三類，他們是佛陀，獨覺佛和阿羅漢。

當今世代我們只有機會遇上阿羅漢。

但以上這些準則，並不是給大家用來衡量別人的，僅僅為大家帶來資訊。如果面前的是位阿羅漢，但我們以無知的心來衡量他們，對他們指指點點，我們就完蛋了。

Ajahn Golf 曾說：【說到什麼末法時期，宗教的衰落，已經經過了幾千年而宗教已經衰敗。其實不是的。衰敗的只是人。佛教是沒有任何的衰敗和衰落的。

有一些人說，佛教已經過了幾千年了，沒有初果，阿羅漢了，已經不存在了。這不是真實的。只要這個世界還有人做布施，持戒，跟禪修；聖者都是存在的。】

其實所謂的凡夫、初果、 二果、 三果、 四果，僅僅是煩惱的厚薄、不同的心靈水平而已。

煩惱有多少，我們自己很清楚明白，就在我們心中

阿羅漢並不是天上的星星，阿羅漢的狀態就在我們心裡。阿羅漢就是清淨無染的心

不論什麼時代，每位人類一樣有這顆心，一樣有煩惱，一樣有煩惱的削減，一樣有煩惱的滅盡

所以就算是現代，有阿羅漢也並不是件奇怪的事。同樣地，有三果、二果、初果聖者也不是件奇事。

只要一個人有決心，有合適的方法；無論什麼國家、什麼背景，也一樣可以削減煩惱，甚至滅盡煩惱。

方法我們有了，就是八聖道。只差有沒有決心而已～

例如經典說：

初果斷除了三結：抱持自我的見解、 對三寶的疑惑、 執著無用的宗教規條

二果再削弱了欲貪和嗔

三果完全斷除了欲貪和嗔

阿羅漢就所有煩惱都斷除了

就算道果還未在心中生起，

一旦我們有一段時間壓制了三結，那就像位初果聖者

一旦我們有一段時間更加削弱了貪和嗔，我們就像位二果聖者

一旦我們有一段時間完全壓制了貪和嗔，我們就像位三果聖者

一旦我們有一段時間完全沒有煩惱，我們就像位阿羅漢

所以其實我們每個人都體驗到的

當我們的心像位聖者，變成聖者的機會便很大，可能只差臨門一腳而已

所以問說這世上有沒有聖者？答案顯而易見

但為什麼好像沒有那樣？

有誰會傻到大喇叭地到處說自己是呢？這是自我吹噓的表現，肯定會引來詬病的....

Ajahn Golf once said: “When it comes to the so-called Dharma Ending Age and the decline of religion, they think that it has been thousands of years, and religion has faded. This is not true. It is only people who have declined. Buddhism itself has not diminished or declined. Some people say that Buddhism has been around for thousands of years, and there are no stream-enterers or arahants anymore; they no longer exist. This is not real. As long as there are people in this world who practice generosity, uphold precepts, and meditate, noble beings will always exist.”

In fact, the so-called ordinary beings, stream-enterers, once-returners, non-returners, and arahants are merely different levels of defilements and varying states of the mind.

We clearly understand how much defilement there is now; it resides in our hearts. 

Arahants are not stars in the sky; the state of an arahant is within our hearts. An arahant is a pure and untainted heart.

Regardless of the era, every human has this heart, the same defilements, the same process of reducing defilements, and the same potential for complete cessation of defilements.

Therefore, even in modern times, it is not strange to have arahants. Similarly, it is not unusual to have stream-enterers, once-returners, and non-returners.

As long as a person has determination and the right method, regardless of their country or background, they can reduce defilements and even completely extinguish them.

The method we have is the Noble Eightfold Path. What remains is whether there is determination.

For example, the scriptures say:
A stream-enterer has cut off the three fetters: the view of self, doubt regarding the Triple Gem, and attachment to useless religious rules.
A once-returner further weakens greed of the five senses and aversion.
A non-returner completely eradicates greed of the five senses and aversion.
An arahant has eliminated all defilements.

Even if the path and fruit have not yet arisen in the heart, once we have suppressed the three fetters for a period, we are like a stream-enterer.

Once we have further weakened desire and aversion further for a period, we are like a once-returner.

Once we have completely suppressed desire and aversion for a period, we are like a non-returner.

Once we have been completely free of defilements for a period, we are like an arahant.

Thus, we all have the opportunity to experience this.

When our hearts resemble those of noble beings, the chance to become noble beings is very high; we may just be one step away.

So, when asked if there are noble beings in this world, the answer is evident.

But why does it seem that there aren’t any?
Who would be foolish enough to boast loudly about being one? Such self-promotion would surely invite criticism.

《A strem-enterer has let go of the body》

Devotee : I was suffering because I have attachment to body, if someone is sotapanna, they dont have self view..

Ajahn Suchart: They have no attachement, because they know that they cannot control the body completely. When the body wants to get old get sick get die, he cannot stop the body from them. So he accepts this and prepare his mind to let it happen. So when he let it happens ,his dukkha doesn't appear. Dukkha appears only when one does not want the body to get old , get sick and get die ; but once he accepts this then there's no craving for this body. So he has no dukkha. 

He sees the body as impermanent , and also a natural process, like nobody can control this body. No self in the body. So it is futile trying to control or stop your body from getting old , getting sick and getting die. It only causes your mind to be stressful

Devotee: Then a sotapanna won't have dukkha in his life?

Ajahn Suchart: as far as the body is concerned. But he still has dukkha for other things. He still has sexual desire. So whenever he sees a good looking person, he can still have sexual desire for the person. Once this sexual desire arises, the mind becomes agitated and restless. 

So he has to contemplate on asubha , see the other unpleasant parts of the body. So this can solve the sexual desire

Then after this they still have problems of their minds. He wants to control his mind to be peaceful and happy all the time; but after investigating, he finds that his mind is still not stable, keep changing; it still comes under the three characteristics of existence; so he learns to accept the changing nature of the mind. After that, he has no more Dukkha

The three objects you have to due with, is first the body, then the feeling, then the mental states. Once you understood these three objects, he will give up the effort of trying to control them; and let them be. The body get old get sick and die. That the feeling changes from good to bad , to neutral. Same way with the mind. Then you will have no suffering with anything , with anyone , or with himself, his emotions, his feelings , and his body.

Devotee: does that mean sotapanna can still be angry?

Ajahn Suchart: Yes, yes, yes. The only person who won't get angry is the arahant. The other three can still become angry, because they still have cravings or attachement for something. When you don't get what you want, you can get angry, right?

If you still have want, you can get angry. But if you no longer have any wants, you won't get angry.

So stop your desire, your wanting. Develop equanimity through meditation. Then you have contentment. Once you have contentment, you can stop all your cravings and desire. Studying alone is not good enough, you have to study meditation towards equanimity. Then you can use wisdom to teach this mind to contentment all the time; by letting go of the body, the feeling and the mental states. 

By now you still cannot let go, you still want to control your body, your feeling, your mental states; when you can't control ,you start to have dukkha .

And the body doesn't mean only your body, also another body's bodies, their body will also die. Like your collegue, friends... you have to accept it, you can't stop them from dying. 

《一位初果聖者已放下身體》

信徒：我因為對身體的執著而痛苦，如果有人是初果，他們就不會有自我的見解。

阿贊蘇查特：他們沒有執著，因為他們知道自己無法完全控制身體。當身體想要變老、得病、死亡時，他無法阻止這些事情發生。因此，他接受這一點，並準備好心靈讓這一切發生。當他讓這一切發生時，他的痛苦就不會出現。痛苦只有在一個人不想讓身體變老、得病和死亡時才會出現；但一旦他接受這一點，就不會對這個身體產生渴望。因此，他沒有痛苦。

他看到身體是無常的，也是自然的過程，沒有人可以控制這個身體。因此，試圖控制或阻止身體變老、得病和死亡是徒勞的。這只會使他的心靈感到壓力。

信徒：那麼初果聖者的生活中就不會有痛苦了？

阿贊蘇查特：就身體而言是這樣。但他仍然會因其他事情而感到痛苦。他仍然有性欲。因此，每當他看到一個好看的人，他仍然會對那個人產生性欲。一旦這種性欲產生，心靈就會變得不安和煩躁。

所以他必須思維不淨，看看身體的其他不愉快的部分。這樣可以解決性欲。

在此之後，他仍然會面臨心靈的問題。他想要控制自己的心始終保持平靜和快樂；但在考察後，他發現自己的心仍然是不穩定，持續改變的；仍然受到存在的三相的影響；因此，他學會接受心的變化本質。之後，他再沒有痛苦。

你必須處理的三個對象是：首先是身體，然後是感受，最後是心的狀態。一旦你理解這三個對象，你就會放棄努力去控制它們；讓它們自然存在。身體會變老、得病和死亡。感受則會從好變壞，然後變為中捨。心也是如此。那麼你就不會對任何事情、任何人，或是對自己、情緒、感受和身體感到痛苦了。

信徒：這是否意味著初果聖者仍然可以生氣？

阿贊蘇查特：是的，是的，只有阿羅漢不會生氣。其他三類聖者仍然會生氣，因為他們仍然對某些事情有渴望或依附。當你得不到想要的東西時，你會生氣，對吧？如果你仍然有渴望，你就會生氣。但如果你不再有任何渴望，你就不會生氣。

所以要停止你的渴望。發展中捨心，透過禪修。然後你就會有知足。一旦你有了知足，你就可以停止所有的渴望。僅僅學習是不夠的，你必須學習冥想以達到中立。然後你可以利用智慧來教導這個心保持知足；通過放下身體、感受和心智狀態。

到現在你仍然無法放下，你仍想控制你的身體、感受和心智狀態；當你無法控制時，你就開始感到痛苦。

而身體並不僅僅是你的身體，還包括其他人的身體，他們的身體也會死亡。就像你的同事、朋友……你必須接受這一點，你無法阻止他們死亡。

《聖人》

不同宗教都有他們尊崇的聖人。

聖人之所以為‘聖’，是因為他們有高潔的品德；這是任何宗教都認可的。

如果是以Luang ta siri 的解釋，一個人假如具有五戒和十善業，他就是初階的聖者。

而如果我們做到圓滿的五戒十善業；就算是有智慧的外道，也一樣會尊重我們，不會否認我們是聖人。

五戒就是

1.不殺生：不會殺害任何生命，包括人類、 動物、 昆蟲；不會勸導他人殺生，也不會認可殺生

2.不偷盜：不屬於自己的東西，不會不經別人批准而佔有；不會勸導他人偷盜，也不會認可偷盜

3.不邪淫：不與那些自己無權發生性行為的人性交、包括受人監護、受宗教戒律監護、為別人伴侶的人發生性行為；不會勸導他人邪淫，也不會認可邪淫

4.不說謊，也不會勸導他人說謊，也不認可說謊

5.不飲酒吸毒，去毀壞自己內心的清明和正念，也不會勸導他人飲酒吸毒，也不認可飲酒吸毒

十善業就是

1.不殺生

2.不偷盜

3.不邪淫

4.不說謊

5.不離間語，就算內容是真的，也不會對人造成分裂不和睦，反而努力促進和諧和睦。他不會勸導他人說離間語，也不認可離間語

6.不粗惡語：就是不會說那些讓人難受、 刺耳、粗暴、尖酸刻薄的說話；不會勸導他人說粗惡語，也不認可粗惡語。反而說柔和悅意，讓人開心的話

7.不閒雜語：不會說不適當時機、不是事實、沒有意義、背離佛法和道德、不說不值得收藏、沒有理由、離題沒有節制、沒有利益的話；不會勸導他人說閒雜語，也不認可閒雜語

8.不貪：屬於別人的東西，不論是財產、伴侶、朋友、隨從等等的一切，不會想要把他們佔為己有，或生起任何貪念；如果更細微的，就是不會佔人便宜、利用他人。他不會勸導他人貪婪，也不認可貪婪

9.不嗔：不會懷有怨恨、想要傷害任何人、詛咒他人、妒忌他人；如果更細微一些，就是不會吝嗇。吝嗇就是不想和躲避和別人分享屬於自己的東西。如果用理性考量後覺得不適合分享，例如有更值得分享的對象；還是可以的，但如果以吝嗇之心來躲避，那是不善法。他不會勸導他人嗔恚，也不認可嗔恚

10.懷有正見：不會否定布施的價值和果報，不會否認善業惡業的果報，不會否定父母的恩德，不會否定投胎轉世；不會否定除了人類和動物之外，還有其他靈界的眾生，例如地獄，餓鬼，天神等等；不會否定有特殊智慧的正當修行人去宣示過去和未來世。他不會勸導他人懷有錯誤的見解，也不認可錯誤的見解

（Ref, MN41)

假如任何人擁有如此高尚的品格，不論宗教，他就有如一位聖人。

但當然如果是佛教來說，經典中所記載聖人更嚴格的標準，就是他會根斷’自我‘的錯誤見解：他不會認為

1.身體是‘我’，身體屬於‘我的‘，’我‘在身體裡面，身體在’我‘裡面

2.感受是‘我’，感受屬於‘我的‘，’我‘在感受裡面，感受在’我‘裡面

3.記憶是‘我’，記憶屬於‘我的‘，’我‘在記憶裡面，記憶在’我‘裡面

4.意志是‘我’，意志屬於‘我的‘，’我‘在意志裡面，意志在’我‘裡面

5.覺知是‘我’，覺知屬於‘我的‘，’我‘在覺知裡面，覺知在’我‘裡面（MN44)

因此佛教聖者們的自我感或者自私心會比凡夫更少。如果是最高階的聖人，他們甚至連一丁點的自我感和自私心都沒有 

《Saints》

Different religions have their revered saints. Saints are considered "saint" because of their noble character, a trait recognized by all religions.

According to Luang Ta Siri's explanation, a person who observes the Five Precepts and practices the Ten good Deeds is considered a preliminary saint. , If we fully adhere to the Five Precepts and the Ten Good Deeds, even if one is an outsider with wisdom, they will still respect us as a saint.

The Five Precepts are:

1. No Killing: Do not kill any living beings, including humans, animals, and insects. Do not encourage others to kill or approve killing.

2. No Stealing: Do not take what does not belong to us without permission. Do not encourage others to steal or approve stealing.

3. No Sexual Misconduct: Do not engage in sexual relations with those to whom we have no right to have sex, including those who are under guardian, supervised by religious rules, or someone's partner. Do not encourage others to commit sexual misconduct or approve it.

4. No Lying: Do not lie and do not encourage others to lie or approve lying.

5. No Intoxicants: Do not consume alcohol or drugs that cloud the mind and disrupt clarity of thought. Do not encourage others to use intoxicants or approve their use.

The Ten Good Deeds

1. No Killing

2. No Stealing

3. No Sexual Misconduct

4. No Lying

5. No Divisive Speech: Even if the content is true, do not speak in a way that creates division or discord. Instead, strive to promote harmony. Do not encourage others to engage in divisive speech or approve it.

6. No Harsh Speech: Do not speak in ways that are unpleasant, harsh, or hurtful. Do not encourage others to use harsh speech or approve it. Instead, speak gently and pleasantly to bring happiness.

7. No nonsense: Do not talk in inappropraite times, do not speak untruthfully, meaninglessly, or in ways that stray from Dharma and morality. Do not encourage others to engage in  nonsense or approve it.

8. No Greed: Do not desire what belongs to others, whether property, partners, friends, or followers. Then if even subtler --do not take advantage of others, exploit other. 

Do not encourage others to be greedy or approve greed.

9. No Hatred: Do not harbor resentment or wish to harm anyone. Do not curse or envy others. Do not be stingy, avoiding sharing out of a selfish mind. If we feel it is inappropriate to share due to better candidates, that is acceptable; however, avoiding sharing out of stinginess is not virtuous. Do not encourage others to harbor hatred or approve it.

10. Right View: Do not deny the value of giving, the law of karma, or the gratitude owed to parents. Do not deny the existence of other realms, such as hell, hungry ghosts, or deities. Do not deny that some righteous practitioners can declare past and future lives. Do not encourage others to hold wrong  views or approve such views.

If anyone possesses such noble character, regardless of their religion, they are like a saint.

In Buddhism, however, the scriptures describe stricter standards for saints, stating that they have eradicated the wrong view of "self": they do not believe that:

1. The body is "me", body belongs to "me",  "I" am in the body, or the body is in me

2. Feelings are "me", feelings belong to "me", "I" am in the feelings, or the feeling is in me

3. Memories are "me", memories belong to "me", "I" am in the memories, or the memories is in me

4. Will is "me", will belongs to "me",  "I" am in the will, or the will is in me

5. Consciousness is "me", consciousness belongs to "me",  "I" am in the consciouessness, or the consciouessness is in me

Thus, the sense of self or selfishness in Buddhist saints is much less than that of ordinary people. The highest saints have even no sense of self or selfishness at all.

一旦從須陀洹道、 須陀洹果退出回歸人世間，反觀自心時，會發現連感覺‘有我存在的影子都找不到了，影子都沒有了。如果是以聖道斷除的，就再也不會有我的感覺存在

Once one has exited from the path of Stream-entry and the fruition of Stream-entry, and returns to the human world, upon reflecting on the mind, one will find that even the feeling of "the shadow of self" cannot be found—the shadow is gone. If it is through the holy path that the sense of self is severed, then the feeling of "I" will no longer exist. 

---Luang Por Pramote 隆波帕默

The garbage house on the left belongs to an ordinary being with very thick defilements; the house on the right is that of an arahant. 😂

Ordinary beings have a strong sense of "self," treating everything as "mine." Therefore, they hoard items and refuse to throw away trash and clutter. 😂

In contrast, arahants have no sense of "self" and do not treat anything as "mine." Once, Ajahn Brahm visited Ajahn Chah's kuti (monk's hut), and this was an unforgettable experience for him. He said, "Even though prime ministers, powerful generals, and wealthy businesspersons presented all sorts of gifts to Ajahn Chah, he kept nothing for himself. His room was empty but for a rolled-up grass mat, his alms bowl, and a couple of robes. It would have taken him less than a minute to pack up all his possessions and go. The room appeared as if there was no one living in there, which well reflects the mind of an arahant."

Image credit to who owns it

左邊的垃圾屋是煩惱非常厚的凡夫的家；右邊的屋子是聖者阿羅漢的家

因為凡夫有很強烈的我執，把所有東西都當成是‘我的’

所以會囤積東西，垃圾雜物都不肯丟

但阿羅漢沒有我執，不會把任何東西當作是‘我的’

有一次，Ajahn Brahm 上到去阿姜查的寮房，這是他難以忘懷的經歷

他說：‘儘管有很多達官貴人給阿姜查送禮，但他並沒有留任何東西給自己。 他的房子是空的，除了草蓆，缽和一些袈裟。他只需少過一分鐘就能收拾所有東西然後離開。這間房好像沒人居住一般，這反映出一位阿羅漢的心。’

image cred. to who owns it

《聖者寬廣的光譜》

同一階段的聖者，光譜可以很大

例如Ajahn Brahm 對於某些行為，就曾說過：‘三果和阿羅漢肯定不會。初果聖者中，很多人不會，但有些人會。’

又比如說，Luang Por Ganha 也根據某些行為而評論：‘大多數的初果聖者都不會這樣說，二果三果和阿羅漢都不會這樣說。’

所以我們看到，不是所有同一階段的聖者，都有一樣的表現。

比如說初果聖者。佛陀說他們戒圓滿。

但隆波帕默說：‘初果聖者的煩惱習氣跟凡夫是一模一樣的，還有貪嗔癡，心還會散亂，正念，禪定也很差，只是戒圓滿而已。他們只是清除了邪見，怎樣看也不會有我，怎樣迷失掉都不會有我。’

隆波也有在2019年5月25日的開示也有提到，初果聖者依然可以目中無人，瞧不起別人；他們也可以去嘲笑別人，說這人學法呆頭呆腦的。

Ajahn Golf 也說：‘初果還有嗔恚，內心還會有嗔心，還會生氣；但他不會報仇。不會因為自己生氣而傷害別人 ’

在佛陀時代，就曾有一位年輕的初果聖者，當她遇到一位獵人時，竟然一見鍾情，和他結婚，並生下小孩。（法句經義註）  所以我們可以見到，初果聖者依然可以有淫欲和情慾，有自己的家庭。

這是心靈水平較低的初果，但相對一般凡夫，他們的道德水平已經很高了。

如果心靈水平較高的初果，可能就像位阿羅漢。

比如說一位證了初果的出家人，依止一位很嚴厲的大師父，對他的煩惱零容忍；如此訓練，他當然會像位阿羅漢啦😂

在AN6.44中，就曾記載，佛陀時代有位二果聖者梨師達多，他還會和妻子行淫 . 二果聖者依然可以有淫欲。 但如果是心靈水平最高的二果聖者，當然也一樣可以像位阿羅漢

如果是三果聖者；依然可以有一點囂張傲慢。例如Ajahn Golf 說：‘有些三果聖者，他就執著於自己的智慧，他們覺得自己知道很多東西，什麼都知道 ’ ，也可能會想：‘我有這樣的經驗，師父沒有 ’

但如果是心靈水平最高的三果聖者，當然也可以像位阿羅漢。

如果是阿羅漢，他們的心就沒有分別了。完全沒有貪嗔癡，只有慈悲喜捨。

"The Broad Spectrum of Noble People"

Noble people at the same stage can show a wide spectrum.

For example, Ajahn Brahm has said regarding certain behaviors: "Non-returners and arahants certainly wont. Stream-winners, a lot will not , but some would.."

Similarly, Luang Por Ganha has commented on certain behaviors: ‘Most of the Sotāpanna, Sakadāgāmi, Anāgāmi, and Arahant. will not say this ’

Thus, we see that not all noble people at the same stage exhibit the same behaviors.

Take stream-enterers, for instance. The Buddha said they uphold the precepts perfectly. 

However, Luang Por Pramote stated: "The defilements of stream-enterers are exactly the same as those of ordinary beings; they still have greed, hatred, and delusion, and their mindfulness and concentration may be weak, but they uphold the precepts perfectly. They have merely eliminated wrong views; no matter how they see things, there is no 'self,' and no matter how they lose their way, there will be no 'self.'"

Luang Por also mentioned in a teaching on May 25, 2019, that stream-enterers can still be arrogant and look down on others; they may even mock others, saying that someone is foolish in their practice.

Ajahn Golf also said: "Stream-enterers still have anger; they may feel angry, but they will not seek revenge. They will not harm others out of their anger."

In the Buddha's time, there was a young stream-enterer who, upon meeting a hunter, fell in love at first sight, married him, and had children (as noted in the Dhammapada commentary). Thus, we can see that stream-enterers can still have lust, into relationships, and have their own families.

This reflects a lower level of spiritual attainment for some stream-enterers, but compared to ordinary beings, their moral standards are already high. 

If a stream-enterer has a higher level of spirituality, they may resemble an arahant. For instance, a stream-enterer who is under the guidance of a very strict master, with zero tolerance for defilements, would naturally develop to resemble an arahant. 😂

In AN 6.44, it is recorded that during the Buddha's time, there was a once-returner individual, Piyadasa, who still engaged in sexual relations with his wife. A once-returner can still have lust. However, if a once-returner has a higher level of spirituality, they can certainly also resemble an arahant.

As for non-returners, they can still exhibit a bit of arrogance. For example, Ajahn Golf said: "Some non-returners cling to their wisdom, thinking they know everything." They might even think: "I have this experience; my teacher does not." 

But if they are at the highest level of their owns stage, they can certainly also resemble an arahant.

For arahants, their minds are the same. They have completely eradicated greed, hatred, and delusion, only embodying loving-kindness, compassion, empathetic joy, and equanimity.

《Assessing the saints?》

The Buddha's teachings began with identifying two erroneous extremes. He stated: For practitioners, there are two types of teachings that are unsuitable for tasting and enjoyment.

In fact, the practitioners referred to by the Buddha were the five bhikkhus; they were monastics, while the vast majority of us are laypeople. However, if we truly wish to practice, we can allow our hearts to renounce worldly attachments, at least through the Five Precepts, to guide our hearts toward liberation. We must remind ourselves: do not get lost in the world, strive diligently in practice, and one day, our hearts can reach purity and liberation; this is achievable for laypeople as well.

In the Buddha's time, there were many lay practitioners who realized Dhamma. As for today, whether there are still lay practitioners who realize the truth, we cannot answer—because the Buddha is no longer present to validate our claims; at most, we can only speculate.

Luang Por once saw a ranking of the arahants of this era and couldn't help but laugh. What criteria were used for ranking? These individuals used their own defilements to rank the arahants—this is nothing but foolishness, a muddled effort. If someone likes a particular monk, they label him as an arahant—this is unacceptable.

In today's age, no one can definitively identify truth and falsehood for us. We must discern truth and falsehood through the precepts and teachings of the Buddha, relying on our wisdom for self-validation; we cannot know others. Unless we practice and understand which defilements have been completely severed, those defilements that have been thoroughly eradicated can reflect the quality of our hearts. Using this as a reference, we can discern who is on the same level as ourselves and who is below us. As for those who are above us, we cannot see through.

If we wish to be free from suffering, we should not gravitate toward the two extremes prohibited by the Buddha, but rather strive to practice what the Buddha taught—namely, to cultivate the Noble Eightfold Path. 

----Luang Por Pramote

《評定聖者？》

佛陀的講法，從一開始就是以（辨識）兩個錯誤的極端來入手的。他說：對於修行者而言，有兩類法是不適合品嚐和享用的。

事實上，佛陀所指的修行者是五比丘；他們是出家人，而我們絕大部分都是居士。但是如果真想修行，我們可以讓心出家，至少通過五戒來讓自己的心出家；要提醒自己：別迷失在世間，要精進修行，終有一日，心可以抵達純凈無染、解脫自在；居士也是可以達成的，而非不可企及。

在佛陀的時代，見法的居士非常多。至於現今的時代，究竟還有沒有見法的居士，我們無法回答——因為佛陀已然不在，無法為我們佐證真偽，最多就只是猜測而已。

隆波曾經看過一個欄目，有人給本時代的阿羅漢進行排名，看的時候忍不住大笑不止。用什麼標準來排名呢？用這些人自身的煩惱習氣來為阿羅漢排名——只能是痴人說夢、渾水摸魚。喜歡哪位出家人，就把他封為阿羅漢——這是不行的。

在當今時代，沒有誰能夠一針見血地為我們辨識真偽，我們要以佛陀教導的律與法來自辨真偽、智者自證自知；我們是無法知道他人的。除非我們修行，自知哪個煩惱被徹底斬斷了；那些被徹底清除的煩惱，可以反向映現出我們的心靈品質，我們以此為參照，就可以知道誰跟自己一樣？誰比自己水平低？至於水平高過自己的人，我們是看不出來的。

如果想要離苦，就不要趨向佛陀禁止的兩類極端，而應該努力踐行佛陀所教導的當行之事——也就是（努力）培育八支聖道。

佛陀說,只要一個人具備四不壞淨,他就是初果聖者、不墮惡道者、肯定會取得覺悟.

而且這樣的人,不論是天神還是人類; 都會是

1.長壽的

2.美麗英俊的

3.快樂的

4.有名聲的

5.有權力的 (SN55.30）

為什麼會這樣？

一旦有四不壞淨，就只會以佛陀、四聖諦之法、聖僧眾為皈依處

他們內心單純，只會透過行善去惡、滅去執著和渴愛；來除苦

除此之外，其他都拋開了。

Ajahn Golf 說初果聖者【不相信算命，吉祥的東西這些。不相信算命師，還是看風水，占卦那些。初果的聖者，他看到一樣東西，就是人生是無常的，總是會死的。

一位初果聖者，他很清楚死亡，然後他有正見，看到這個身體不是‘我’的。 他會看到每一樣東西都是借來用的。總有一天我們要還回他們。

他可以去除對身體的執著，對這個身體的喜愛。】

當心已經那麼清淨，很自然地自我感不會太強，他們會樂於禮敬有德者、出家人。

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。

義註解釋，原本一個人的令生業讓他們可以活到80歲，但他們可能40歲有一個惡業有機會讓他們提前中止壽命。但因為禮敬長者的善業，就可以踢開這個惡業，讓他順利活足80歲

所以初果聖者一般都會比較長壽

而且他們內心清淨美麗，也會讓面色光亮明淨，因此也會較一般人美麗英俊

初果聖者們也有圓滿的戒，Luang ta siri 說是五戒十善業啊！

正念要非常強才能做到

當正念強到這個程度，很自然地就只會利益別人，為他們帶來快樂，不會傷害別人。這樣的話，自然就能享受名譽。

正念一強，就會心思細密，什麼都能考慮得很周全。別人也很自然會順從他，以他為領袖；所以他也是有權力的

也因為煩惱輕薄，所以會比一般人快樂得多。

所以一個初果聖者會是1.長壽的 2.美麗英俊的 3.快樂的 4.有名聲的

5.有權力的

The Buddha said that as long as a person possesses the four unshakeable purities, they are a stream-enterer, destined not for the lower realms, and will certainly attain enlightenment.

Moreover, such a person, whether a celestial being or a human, will be:

1.Long-lived

2.Beautiful and handsome

3.Happy

4.Renowned

5.Powerful (SN 55.30)

Why is this the case?

Once one has the four unshakeable purities, they will take refuge only in the Buddha, the Four Noble Truths, and the Sangha. Their hearts are pure; To eliminate sufferings and gain happiness; they will only eliminate evil and cultivate good deeds and extinguish attachments and cravings . Besides these, they cast aside everything else.

Ajahn Golf says that 'stream-enterers do not believe in fortune-telling or auspicious things. They do not trust fortune-tellers or rely on feng shui or divination. A stream-enterer sees one thing clearly: life is impermanent and must lead to death.

A stream-enterer understands death very well and has right view; they see that this body is not 'self.' They recognize that everything is borrowed and must eventually be returned.

They can let go of attachment to the body and their fondness for it.'

With a heart that is so pure, their sense of self is not strong. They will then take joy in honoring the virtuous and monastics.

In the Dhammapada 109, the Buddha said: "Habitually honoring those elders will increase four qualities: lifespan, beauty, happiness, and power."

The commentaries explain that a person's rebirth Kamma may allow them to live to 80 years, but a negative Kamma  at 40 could end their life. However, through the merit of honoring elders, they can counteract that negative kamma and live to a full 80 years.

Thus, stream-enterers typically have longer lifespans than others

Their pure and beautiful hearts also reflect in their bright and clear faces, making them more beautiful and handsome than ordinary people.

Stream-enterers are also fully virtuous, as Luang Ta Siri says, with the five precepts and ten wholesome deeds! Strong mindfulness is essential to achieve this.

When mindfulness is strong to that degree, it naturally leads them to benefit others, bringing them happiness without causing harm. In this way, they naturally enjoy a good reputation.

With strong mindfulness, their mind become meticulous, allowing them to consider everything thoroughly. Others will naturally follow them, seeing them as leaders; thus, they also hold power.

Because their defilements are light, they tend to be much happier than ordinary people.

Therefore, a stream-enterer will be:

1.Long-lived

2.Beautiful and handsome

3.Happy

4.Renowned

5.Powerful 

《易踩的大陷阱—冒犯聖者》

《清淨道論》 裡記載如下的一個故事。 在古時候， 有一次， 有一位長老和 一位年輕比庫進入村子托缽。 來到第一戶人家時， 他們各獲 得一湯匙的熱粥。 當時長老因為胃中生風而感到胃部非常疼痛， 他心裡想： 「這粥對我有利益， 我應該在它還未冷卻之前喝了。 」 居士們就拿了一張木凳到門外。 長老坐下來喝粥。 年輕比庫看了感到厭惡， 而說： 「這老人被他的飢餓擊敗了， 竟然做出他應該感到羞恥的事。 」

長老托完缽回到寺院時問年輕比庫說：「賢者，在佛陀的教法中你有了什麼立足處嗎？你冒犯了漏盡者。 

帕奧禪師引用經典說，若有人批評聖者又不道歉， 他就不能在那一世證悟任何道果； 若果位較低的聖者批評果位較高的聖者又不道歉， 他就不能在那一世證悟更高層次的道果。 其實批評任何人都是不好的， 因為我們無法知道 那人是不是聖者。最好是止息自己內心的煩惱，而不要去挑剔別人。

在《清淨道論》裏面講到，誹謗聖者的業重如無間罪，因爲幾乎任何一段經文，只要講到天眼智的時候，他都會講到因爲誹謗聖者而墮入地獄去了鬼道等等。所以當一個人誹謗了聖者的話，由于聖者的功德是很大量的，因爲他擁有了很崇高的戒、定、慧、解脫和解脫知見，所以你誹謗了一個聖者，由于對象的功德很大，所以你造下業也很大。

有時我們可能不覺意，便冒犯了聖者，但自己不知道。

因為以我們的能力，我們無法像佛陀那樣精確地知道每個人的心發展到什麼程度，誰是聖者。最多是聽已經證果的大師父記說。佛陀在《大念住經》中說，任何人修四念住少如一天，也可以證悟。現代也有人只是聽法，就見法了，例如Ajahn Anan。所以面對任何佛教同修或修行人，也要管好我們的身口意。

一般人認為的聖者，是他們自行想像的。他們認為只有圓美無瑕的人才是聖者。然而，這個世界上，圓美無瑕的人只有佛陀。

事實上，佛教中記載的聖者有四類：阿羅漢，三果聖者，二果聖者，初果聖者。

佛陀的阿羅漢弟子雖然已根斷一切煩惱，但他們仍保留過去世所帶來的慣性和習氣。只有佛陀連這些慣性也去除。

吉祥尊者曾說過一個故事：古時候有個阿羅漢，過去五百年，他曾經做過河神的主人，河神是他的奴隸，很奇怪的，他過河的時候就會講：「奴隸，把河水停下來，我要過河」。河神很委屈，但是卻又乖乖的聽話，因為這個阿羅漢過去世就是他的主人，他就會習慣性的聽話。所以他把河水停下來，讓阿羅漢過河。後來河神向佛陀告狀。佛陀說這個阿羅漢不是有心的，因為他們過去世的因緣是如此的關係，見到河神就會習慣的下命令。也許你會覺得很不可思議，其實真的會！

像舍利弗尊者，過去曾當過很多世的猴子，所以他看到小溪的時候，他就要跳過去，感覺到很愉快。有些比丘就會譏嫌：為什麼舍利佛那麼沒有儀態啊！

然而，舍利佛尊者已經是阿羅漢了。

又比如說，比利陀婆遮尊者說話的口氣往往十分激動，他經常對人說：「過來，你這個可憐蟲！」或者說：「走開，你這個可憐蟲！」等等。其他比丘向佛陀報怨他的態度。佛陀就請他來，勸誡他，佛陀透過神通得知，過去很多世時，比利陀婆遮尊都出生在深信婆羅門至上的婆羅門家中。

佛陀於是教誡比丘們說：「比丘們！不要因為他的言語而感覺受到冒犯。他說『可憐蟲』時，只是累世以來身為婆羅門所養成的習氣而已，沒有惡意，他沒有傷害他人的意思，阿羅漢是不會傷害別人的。

假如大家有遇過現代的阿羅漢聖者，便會知得更多。例如luang ta maha bua 也是說話很嚴厲的。 有些阿羅漢喜歡開玩笑，見過有些甚至會玩網上桌球遊戲—這些和煩惱習氣無關的遊戲。如果我們去批評，就自取滅亡了。

坊間一直流傳著一個說法，就是當成為阿羅漢後，只有兩個可能性：1.出家 2.在七天內死去。 但其實這只是義註的說法，是後人加上去的註釋。 事實上，佛陀並沒有這樣說過。有許多女修行人，她們根本沒法成為比丘尼，因為比丘尼的傳承在許多地方已經斷了。當她們修成阿羅漢，有時便會出家成為麥琪，在寺廟裡穿白衣，持八戒。例子有luang ta maha bua 的妹妹，她被luang ta 保證已成了阿羅漢。 也有美琪喬。這時候，如果有人執著義註的說法然後誹謗她們，將是很大的罪過。

郁伽屋主是位三果聖者，有時，假如比丘教導他法，他會恭敬地聽聞，非不恭敬；如果那位尊者沒教導他法，他就會教導他法。（AN8.21) 這時如果我們去批評他：你為什麼沒大沒小，不分尊卑 啊！在家人竟然對比丘說法？！ --那麼就完蛋了。而且，郁伽屋主也有對比丘說自己的果證：凡世尊所說的五下分結，我不見任何沒被自己捨斷的。 有些人聽見後會說：聖者不會說自己是聖者的--那就祝君好運了。

在AN6.44中，就曾記載，佛陀時代有位二果聖者梨師達多，他還會和妻子行淫。假如我們去挑剔他，說：神父修女都修得比他好，至少他們不會有性行為！ ---這樣也完蛋了。聖者也有四個層次，不是每個聖者也是阿羅漢的。

在佛陀時代，就曾有一位年輕的初果聖者，當她遇到一位獵人時，竟然一見鍾情，和他結婚，並生下小孩。（法句經義註）

隆波帕默尊者在2019年5月25日的開示也有提到，初果聖者依然可以目中無人，瞧不起別人；他們也可以去嘲笑別人，說這人學法呆頭呆腦的。

有些見法者依然會生氣。

隆波說，初果聖者的煩惱習氣跟凡夫是一模一樣的，還有貪嗔癡，心還會散亂，正念，禪定也很差，只是戒圓滿而已。他們只是清除了邪見，怎樣看也不會有我，怎樣迷失掉都不會有我。

他們雖然不完美，但假如我們帶著嗔心去批評他們，我們也等於自挖墳墓。

泰國就曾發生了這樣的一件事： 有人在心裡批評聖者， 過後， 原本自己能夠進入禪那， 突然不能進了。

有時聖者，不是我們想像中的聖者……

**“...Seeing Dhamma means we see our minds liberated from defilements and various impurities. The mind does not cling or get entangled with those things. Those things are still present and visible, but the mind does not grasp them as it did before. Defilements exist, yet it feels as if they do not exist because the one who clung to them has died—that is, died to the temptations and distractions.

However, the mind itself does not die; it is the defilements that perish. The defilements float away because they cannot withstand the power of our Dhamma. They retreat from the mind, and that is all there is to it…”**

**“……見法就是我們看到自己的心靈脫離了煩惱和各種污穢。心不再去依附或牽扯於那些事物。那些事物仍然存在且可見，但心不再像以前那樣去執著。煩惱存在卻似乎不存在，因為執著於它們的人已經死去——也就是說，死於那些誘惑和干擾。

然而，心靈並不死去；是煩惱才真正死亡。煩惱才會漂浮出去，因為它們無法抵擋我們法的力量。它們從心中撤退，這就是一切……”**

Teachings of Phra Somkiat Chitmaro

cred .to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ 

認識央掘魔罗尊者嗎？在佛陀時代，他曾到一位老師那裡學習。

後來因為受到其他同門學生的妒忌，所以被他們設計陷害。離間了他和老師的感情。

老師為了支走他，讓他消失，所以叫他找來一千個人的手指，來完成他最後的任務。

服從的他真的實行了。為了達成這個任務，他變得凶狠殘暴，殺了999個人，拿下了他們的手指。

在國內他已經是聲名狼藉了。

Luang por lersi lingdam 說，原來他過去世曾是一隻被擺上邢台的水牛，在臨終前，他睜眼看了看，說：『你們人那麼多，我就一個人，這麼多人聯合一起殺我，如果有來世，我也要報復你們 ！

就是因為這個願在今生成熟，導致了他這樣的行為。

後來他媽媽為了阻止他，來找他了。

為了完成任務，他見到媽媽後竟然動了殺心。

佛陀也知道了，他立刻趕來營救他們。因為佛陀知道假如他一旦殺了母親，他便犯了五逆罪，不可能在今生證得道果，並且下一生必定下地獄。

佛陀顯之以神通，說之以理

很快便將他降伏，度他出家了。

在佛陀的教導下，他很快便證得阿羅漢果。

然而，村民們對他仍然非常怨恨。每次一見到他，都要把他蹂躪至頭破血流。

他們一定會說：你這個大惡人！ 你這個無恥之徒！ 你怎樣怎樣……---啊，這是對心完全清淨善良的阿羅漢所作的誹謗

難以想像那些傷害他的村民們，累積了多大的惡業。大到他們或許在當生便會食回他們對阿羅漢所造的惡業。下一生幾乎注定會下地獄。

Ajahn golf 在非常年輕時，曾經行差踏錯。他有賣毒品，吸毒，性關係混亂，改裝汽車和人比賽。 後來因為懼怕惡業，改過自身而出家。 出家後經過Luang por Joi 的教導下，很快便圓滿了自己的修行。

也可能有人會怨恨他：你為什麼要搞我的女兒啊！你有問過我嗎？你為什麼賣毒品？害我的兒子癡癡呆呆？

假如到現在他們還怨恨，真的很可憐。

每個人都有無量的潛質。一個人變壞，只是因為眾多條件的組合而促成的結果。好像Ajahn golf 當年就是遇上惡知識，而走上歪路。

那些冒犯我們的人，他們也是因為接觸了一些不良的條件，而造成這樣的結果。

但只要他們遇上善知識，接觸法，他們就可能改過自身。

可以很快

可能一日，兩日，七日，一年，七年，二十年

有時大師父一個禪修營的指導，他們可能逆轉而成為聖者。從此變好，改過自身。

Luang por yuan證悟的速度也是很快，出家修行不過幾天，就立刻燒毀了煩惱。

Luang por anan 還是在家人時只是聽阿姜查的一次開示，便見法了。

他差差差，但假如我們起嗔心，以怨報怨，佛陀說，我們就比他更邪惡（SN7.2）佛陀也說，就算別人用鋸子把我們的肢體一個一個地切開，假如心因此而憤怒，也不是他的教導 （MN21）

別人對我們不好，我們生氣，把生氣留在這一秒就好了，不要留到下一秒。

別人對我們不好，我們生氣，把生氣留在這一天就好了，不要留到下一天。

假如我們怨恨他；但他學習了佛法後，就在這一刻證悟成聖，我們還怨恨他，怎麼辦？

一句誹謗的說話而不懺悔，今生不用證悟道果了。天堂或許已為我們關上大門。

每個人也有無限的可能性，你認為最不好的人，只要他聽過一句法，他未來也會抵達涅槃。

要小心，要非常小心。

《初果聖者所具備的條件》

一個初果聖者，他所具備的條件，他的五戒是圓滿的。他的十善業都是很好的。

一位初果聖者，他沒有其他的宗教和皈依處，除了佛教。除了佛教之外，他沒有去其他地方去造業。他相信這個業力的存在，他相信善有善報，惡有惡報。他不相信這個算命，吉祥的東西這些。不相信算命師，還是看風水，占卦那些。因為初果的聖者，他看到一樣東西，就是人生是無常的，總是會死的。一位初果聖者，他很清楚死亡，然後他有正見，看到這個身體不是‘我’的。 他會看到每一樣東西都是借來用的。總有一天我們要還回他們。

他可以去除對身體的執著，對這個身體的喜愛。

就是因為看到這樣東西，所以一位初果聖者對善惡業不再有懷疑。他不會懷疑：真的有善報？真的有惡報？ 真的有過去未來世？

一位初果聖者他就看到修行的道路，一個人應怎樣修，而去依照這條道路去走。就打個比喻，他看得明這個地圖，知道應該怎樣去累積善業，怎樣去除惡業。知道應該怎樣去修行，怎樣去守護這個心。

一個初果聖者，他在世間退了出來，他嚮往這個法的方向去發展。

對於那些普通人，大多數的人，他們就會用身口意和能力在這個世間法上發展。一位真正的佛教徒，他在世間上退了出來，不再投放更多的本錢在這個世間上。因為他們看到，這個世間不能帶走任何東西。就是因為這樣的理由，一位智者會懂得利用所擁有的本錢去投放在法上發展。

一位有正見的人，當他們有財富的時候，他就懂得利用這個財富來做布施。當有這個身和口的本錢，他就會好好地利用這個本錢來守護戒和修行。當有心作為本錢的時候，就會好好利用這個本錢來禪修。

打個比喻，之前對於世間的工作就會很認真去做，但對於法，對於修行禪修就很隨便，沒太在意。當明白真理後，他就開始變了，對於世間上的工作，他就不那麼在意，反而在法上，就會更加認真去修行，放多些心思去修行。

所以希望大家就可以改變自己。

如果有家庭，就不需要太過認真。

工作上，隨意就好，不需要太過認真。（笑）

到最後東西變成什麼，都隨便它。因為這個世間每一樣東西都是掩眼法。無論我們在哪一個崗位上，我們盡好責任，做好我們應該做的事情，那就足夠了。當我們全心全意做好這樣東西，它的結果怎樣，都不需要太在乎。不用為了這樣那樣而生起苦，苦到睡不著吃不下。 

誰多有錢，發達，這些都是他的事。我們的責任就是守護好我們的心。如果我們對這些事情太過認真，我們的心就會生起苦。

當我們的心生起苦的時候，就代表我們在蝕本。當我們來到這個世間，我們是一個人來到這個世間。當我們離去的時候，我們也是一個人離開。我們什麼都帶不走

---Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

"Qualities of a Stream-Enterer"

A stream-enterer possesses certain qualities: their observance of the five precepts is complete, and their ten wholesome actions are all good. 

A stream-enterer has no other religions or places of refuge besides Buddhism. They do not engage in actions elsewhere; they believe in the existence of karma, that good deeds lead to good results and evil deeds lead to evil results. They do not believe in fortune telling or auspicious things. They do not trust fortune tellers or practices like feng shui or divination. This is because a stream-enterer sees that life is impermanent and that death is inevitable. A stream-enterer clearly understands death and has right view, recognizing that this body is not "self." They see that everything is borrowed and that one day we must return it.

They can let go of attachment to the body and affection for it. Because they see this truth, a stream-enterer no longer doubts the existence of good and evil karma. They do not question: Is there really good karma? Is there really bad karma? Is there really a past and future life?

A stream-enterer sees the path of practice—how one should cultivate and walks according to that path. To illustrate, they can read the map clearly, knowing how to accumulate good karma and how to eliminate bad karma. They understand how to practice and how to guard their mind.

A stream-enterer has withdrawn from worldly matters and aspires to develop in the direction of the Dharma. For ordinary people, most will use their body, speech, and abilities to develop in worldly affairs. A true Buddhist, however, has stepped back from worldly pursuits and no longer invests more capital in worldly matters because they see that nothing from this world can be taken away. For this reason, a wise person understands how to use their available capital to invest in the development of the Dharma.

A person with right view knows how to use their wealth for generosity. When they have the capital of body and speech, they will use it well to uphold precepts and practice. When the heart is the capital, they will utilize it properly for meditation.

To illustrate, previously, they might have taken their worldly work very seriously, but when it comes to the Dharma and meditation, they might have been quite casual and indifferent. Once they understand the truth, they begin to change; they care less about their worldly work and become more serious about practicing the Dharma, putting more effort into it.

Therefore, I hope everyone can change themselves. If you have a family, there is no need to be overly serious. In work, it’s fine to be casual; there’s no need to take it too seriously. (Laughter) Ultimately, whatever happens doesn’t matter much. Everything in this world is a distraction. No matter what position we hold, we should fulfill our responsibilities and do what we ought to do, and that is enough. When we wholeheartedly do these things, the outcomes don’t need to concern us too much. There’s no need to suffer over this or that, to the point of losing sleep or appetite.

Whoever has more money or becomes prosperous is their own affair. Our responsibility is to guard our hearts. If we take these matters too seriously, our hearts will suffer. When our hearts suffer, it signifies that we are incurring losses. When we come to this world, we come as individuals. When we leave, we leave as individuals as well. We take nothing with us.

---Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

27-12-2024 @The Hong Kong Buddhist Association Chan Ma Mee York Memorial Camp, Hong Kong

摘錄自：

https://www.facebook.com/100087367309533/videos/482372531134582

《接近初果的人》

首先，如果誰想關掉四惡道的門，意思即是當我們死了之後我們不會投生到畜生道，鬼道，阿修羅道，地獄道。而怎樣關閉呢？首先我們要有佛法僧作為我們的皈依處。在我們心裡面只有這三個皈依處而已，沒有其他的皈依處。然後有善業，就是說我們的身口意都是好的，善的。

這個身體的善在哪裡？就是關乎到戒律，就是我們不去殺生，不去偷，不去邪淫。

口的善上，我們不離間，不惡口，不閒雜語，不妄語

關於心，我們不跟隨煩惱，就是貪嗔癡。雖然每個人都有這個貪嗔癡，但我們不跟隨這個貪嗔癡走。

這個就是佛教徒的基礎，就是守好身口意，守好它。之後如果守到這三樣東西，然後剩下只有佛法僧作為皈依處，那就接近初果了。

----Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ 

"Those Approaching Stream-entry"

First of all, if anyone wants to close the doors to the four evil paths, it means that after we die, we do not want to be reborn in the paths of animals, ghosts, asuras, or hell. So how do we close these doors? First, we must take refuge in the Buddha, Dharma, and Sangha. In our hearts, there should only be these three refuges, with no other places of refuge. Then we must accumulate good karma, meaning our body, speech, and mind should all be wholesome

.

Where is the goodness of the body? It relates to the precepts, meaning we do not kill, steal, or engage in sexual misconduct.

In terms of speech, we do not engage in divisive speech, harsh speech, idle chatter, or false speech.

Regarding the mind, we do not follow our defilements, such as greed, hatred, and delusion. Although everyone has these emotions, we do not let them lead us.

This is the foundation of being a Buddhist: to guard our body, speech, and mind. If we can uphold these three aspects, and we rely solely on the Buddha, Dharma, and Sangha as our refuges, then we are approaching (near) the stream entry

----Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ 

27-12-2024 @The Hong Kong Buddhist Association Chan Ma Mee York Memorial Camp, Hong Kong

摘錄自：

https://www.facebook.com/100087367309533/videos/482372531134582

《關於初果與不閒雜語》

信徒：五戒是否包括不閒雜語？如果是的話，一個在家人成為初果後就不會和人開玩笑，談論政治了？閒雜語是一切無關修行的事情嗎？

Ajahn Golf: 我們要解釋關於五戒裡面不妄語戒。這個比較粗的五戒，他只是指明到不妄語。這種不妄語，就是說講關於為了隱藏自己的惡行，然後講關於利益，這個就是不妄語戒的意思。

然後這個不閒雜語，是在十善業當中

第一， 就是屬於身體的行為，有三種

口有四種

心意的業力有三

這個十善業裡面，身體有不殺生，不偷盜，不邪淫

然後這個口有四。

第一不妄語，第二不兩舌，不粗語惡口，第四，不閒雜語

這個意有三種。一就是不貪，不想得到別人的東西。不想貪取別人的東西

第二就是不嗔，嗔心是有，但這個不嗔，意思是說不會怨恨，不會想報仇那種，不會想傷害的那種

不癡，癡也是有。但是這個不癡，是沒有離開如法的見解。

然後這個初果，他是有五戒加上十善業是圓滿的

然後關於初果，他在正語當中，他就不會說妄語，講騙話，為了隱藏自己的惡行，為了找利益給自己。不會說那些不真實的話，好像說看到沒有看到的，聽到沒有聽到的。

然後這個不兩舌，就是他的說話不會刺傷別人的心。就是他們沒有直接說，但兜一個圈讓人傷心

這個不粗語，就是學歷比較高的人，他們就不會講出來的是不好聽的，就是別人不想聽的

然後關於不閒雜語，就是他不會講一些無利益的話，就比喻說，講到外星人這些。就是講那些廢話，沒有意義，沒有用處的話

關於政治，如果講出來是讓我們的心卡住不舒服，還是講了那些政治之後跟別人意見不同，生起爭吵的，他也不會講。不是說什麼也不能講，只是講修行而已，不是這樣。而是他不會講那些沒有利益，益處的話。還是他講出來是有損他們內心的平靜，有損他們梵行

好像比如食物，如果我們去供僧的話，我們是可以講起的。因為初果他們想要做供養。就是他講的話，是適當的。如果是初果的聖者，他是有一定的正念跟智慧，知道什麼是應該講，什麼是不應該講。什麼是講得太過了，就不會講。

尤其是那些在精進修行當中的修行者，他們也是不會想說太多話。因為那些講太多話的話，會讓他的心擾亂掉。所以他們就是會講那些必須要講的話，應當的話他們才講，明白嗎？

就是說初果不可以跟別人開玩笑。只要他講的不會傷害到別人，然後誰是跟初果的人相處，他是會越感到舒服跟快樂的。他不只是跟人講笑話而已，有時連狗也會跟他講笑。因為初果他的心已經是心好，他的心已經是善良的，但是他所講的話，他的講笑不會太過分，不會過了火，他是有一個限制，圍欄一樣的。

當我們修行一直修下去，我們的正念智慧去到哪一個階段，我們身口意就是剛剛好，跟我們所到的階段相應。如果我們給初果聖者只是講法而已，他就瘋起來了（笑）。如果去到哪裡，跟誰都只是講法的話，就應該已經瘋了。所以他們自身是有一種，懂得什麼是應該，什麼是適當的。還好我不是初果，我可以講笑（笑）。我什麼都不是，所以我什麼都可以講（笑）

有時候我們修行過於緊張，害怕。我們不需要壓迫自己壓迫到我們失去我們那種自然的自性。 我們只是以正念控制我們的心。

但是我們就是不要過於壓迫自己，成為一種不自然，太緊張，太緊繃，講也不能講話，碰到什麼的人也不能講。到最後，就很容易會有另外一種邪見生起，就是會感覺到只有我們在修行，別人沒有在修行。就是我們應該要舒服，以我們自己的努力，舒服地修行。但是在那種舒服當中，有一種嚴謹和精進在裡面

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

<30:10  摘錄自：

https://www.facebook.com/100087367309533/videos/739958404844364

《怎樣才算初果？》

問：悟道怎樣才算是初果聖者，入流者？

Ajahn golf : 關於初果，有分為兩個。有初道跟初果。就是初果的道，跟初果的果。

初道就是走上這條路，還在修，為了證到初果。好比喻說，學生還在學習，還沒有畢業，所以那一些初果就代表他已經畢業了，畢業了的階級

然後好像我們來這裡禪修，我們有做這個布施，持戒跟禪修。這個就是在這個初道，初果的道上，為了成就初果。所以我們就不斷這樣去培養下去，培養下去，然後不斷圓滿下去，就會成就初果。諸根的成熟就會成為初果。

就好像我們不斷做這個布施，持戒跟禪修。一直做下去，修下去，就一直維持下去；尤其是禪修這部分，就會讓我們越來越斷除那些疑惑懷疑，心裡的一些困惑這些。所以成初果的人，他才是不動搖，對佛法僧是不動搖的信心。就算別人怎樣，也不會動搖他對三寶的信心。

所以初果他對三寶的信心是不動搖的時候，他才不會在佛教以外去種福，還是找福田。然後初果就開始看到實相了，開始不斷把心回來自身當中。然後初果，在經文提到，他會斷三結，身見結，疑結，跟戒禁取結。然後斷身見結的時候，佛陀說他有對三寶有不動搖的淨信心，所以他的信心是斷除對三寶的疑惑或疑心。初果他對三寶有信心，對三寶沒有疑惑。

然後關於戒禁取，就是初果他不會在佛教以外找福田，還是去參加那些不同的儀式，尤其是關於修行修心沒有關係的儀式，以為是可以解脫的那些。

然後關於這個身見結，初果可以去除比較粗的身體是我，我是身體；就是粗的，還沒有很深入的去了解。就是可以斷除五蘊是我，我是五蘊；還是說身體是我，我是身體；這一些。但完全斷除對五蘊的執著，就是完全了解五蘊是無我的時候，那就是阿羅漢的時候

在修行這一部分，初果看得比較清楚無常這個真理

三果他會看到苦這個實相會比較重，比較多

然後阿羅漢，他就可以看到無我，一切無我這個實相

阿羅漢比較偏重看到一切法是無我這些，全部的法都是無我。

初果就是看到這個身體是老病死，生了就一直在變。這一些，就是看到無常。初果還有這個慾望，他還喜歡美，喜歡帥，然後他還有那些男女之間的愛欲，愛情，但是他們不會（破戒）。初果有時候他也有嗔心的生起，但是他是不會記恨，記仇，然後他也不會報復，報仇，然後他也不會咒罵別人。就是他也是有嗔心，但他不會去犯戒。

簡單來說，一個成為初果的修行者，他可以是在家人，還可以有家庭。但他也是在五戒裡面，不會犯五戒。所以我們提到，初果最多投生人天七次，就是因為他可以去除迷失，迷失於這個那個，沉迷下去。

然後初果因為他對解脫的修行方法沒有疑惑，懷疑，就是他對這些布施，持戒跟禪修，那些可以讓他脫離苦的，他沒有什麼疑惑。如果一個在家人想快一點成為初果，我們只是布施跟持戒是不夠的，因為那個心還是不穩定，還是會疑惑，還是會動搖。所以如果我們想快一點成為初果的話，就要禪修。這些禪修，就讓我們更清楚這條解脫的道路，可以讓我們的心更穩定，更堅定不會動搖。

講初果的條件給大家聽，就看大家可以去到那個程度。初果他只是皈依佛法僧三寶而已。他內心沒有空位去相信其他的外道。你們的心有沒有空位給其他外道？

然後初果他就是有圓滿的五戒。有正命，就是他維持生命的工作沒有犯戒，沒有犯法。 初果的工作，就是不會做殺生，賣武器，還有那些毒藥。然後初果他就是相信這個業力而已，相信善有善報，惡有惡報。

初果他不會相信吉時，不會相信說哪裡很厲害，去求這個很厲害可以讓我們很富有這個那樣，他就相信業力因果。然後初果他不會在佛教以外去求，種福田，還是求福。就是說佛教以外有些人，他們有人說那些福行，叫我們一起參與。也是會參與。但是他的心不會說覺得做這一些佛教以外的，會有很大的功德。有時後他只是不想煩，不好意思，就去做佛教以外的善行而已。

然後初果他不會犯那些戒條。就是他已經明白修行的方法，怎麼樣可以去到解脫。怎麼樣去到滅苦，他就很清楚那些修行的方法。初果他就不會疑惑說，做布施，要怎麼樣做布施才有福報。 關於持戒方面，還是關於修行方面，我們怎樣修才可以滅苦，要修什麼業處啊，就不會有這一些疑惑。

然後關於初果，要做布施跟持戒是很容易做到。至於禪修的方面，就是還需要加強而已。然後初果在受到痛苦的時候，就有法來去除內心的痛苦。譬如遇到一些事情來讓自己苦，可能就憶念起死亡。還是去了解他的無常，讓他的內心痛苦減輕還是去除。

關於初果，他還有擔憂還有擔心。但是他的擔心擔憂，不會讓他苦，因為他會用法用修行去去除內心的苦。然後初果他是不會在明跟暗，在人面前和背後去造惡的。當他沒有在明跟暗的地方去做惡業的時候，就沒有什麼要隱藏起來，沒有什麼要公開。

問：然後會隱藏過去的不善業嗎？

Ajahn Golf: 如果沒有人問，為什麼要去講呢？別人不一定要想聽的。所以過去的，已經是過去了的。那些過去所做的那些行為，語言，就是可以作為教導自己而已。

所以誰想成為初果的話，就可以依照我剛才所說的去做。

我們布施，持戒，禪修；修剛才所說的條件過來的話，我們就是好像那些在門口圍欄那樣。當主人拿開擋住門口的那些圍欄也好，然後在門口附近的牛就可以闖出去。所以如果我們有這樣修過來，就是只要那個門口一打開，我們就可以出去，就可以入流。

就好像有些人他進這個門口一樣。所以當那個門口一打開，想出門口的人就可以出去。所以這世界上，我們可以成為初果的機會，最接近就是我們，因為我們最靠近三寶。如果我們一直這樣禪修下去，可能我們就會遇到一些情況，然後我們就在那一刻，讓我們心入流。

所以這些不太想講，不然一會兒你們自己想像出來。

然後最後就變成在猜測，猜測出來的初果。

所以這些不想說太多，讓你們自己想像出來。就是我只是講這一條路讓大家去走。大家如果去到的話，自己就會體驗到。嚐到那個味道

阿贊以前也是有瘋狂過來的。就是想起關於涅槃，就這樣快樂，殊勝的快樂。然後就一直在想像，涅槃是這樣快樂，那樣快樂。然後涅槃就好像一個水晶一樣，裡面有許多佛陀。阿贊就這樣想像，想來想去。所以這個就是想像出來的涅槃。想像出來的涅槃跟真正體驗到的涅槃是兩回事。

就好比喻說，我們的目的地已經在那邊。然後我們就坐在這裡想像，怎樣想也不會到目的地。所以我們實修就是直接走過去，然後就會接近那個目的地。就好像我寺院那樣。如果我跟你們說 Wat pa Anuttaro 是怎樣，有大殿，有寮房，有樹，有這樣那樣的話，你們也是一直在想像，不是親自看到。當你們想來想去的時候，和你們自己直接去到，那個跟我們自己想像是兩回事。然後想像跟我們真正去到是不同。

所以很自然的那部分，我就不想講那個果，只講那個因。如果講那個果的時候，我們自己想像出來，想像那個果是這樣那樣，有時候就會偏離。所以那個是未來，我們最多只是一直猜測而已，不是真實地證到。所以修行最重要的一點就是活在當下，讓我們的心活在當下。就是我們不用去想像，未來那個果是怎樣，不用去猜測他。就是做好因：不斷有正念回來這個呼吸，有覺知在這個身體，然後要思維就思維這個五蘊他是無常，苦，無我。到最後那個果就會慢慢長出來

Svakkhato Bhagavata dhammo就是佛陀的法已經完美地宣說出來，不用疑惑。

sanditthiko就是我們親自去實修。

Akaliko 就是修行沒有男女之分，沒有出家在家人之分，也是可以實修這個法。

Ehipasko 就是叫這個心回來，就是這樣去做的時候，我們讓這個心有正念在我們自己。好像說我們回來這個Buddho buddho。好像師父叫你們去禪修，就是ehipasiko 叫你們來。但是別人叫你們來，也比不上自己叫自己來禪修，比不上自己叫自己的心去禪修，因為別人是短暫地和我們在一起，我們才是和自己一輩子在一起

opanayiko 就是我們要尊重這個法，讓這個法可以進到心中。就算佛陀他自己也尊重這個法

paccattam vedittabbo vinnuhi. 就是有智慧的人自己去證知這個法，去體驗這個法

2023.12.08 <1:31:53

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《十結和各階位聖者》

第一個有身結，是覺得有一個主體，本體。就是覺得有一個主體，我的本體的見解。 Ditthi 就是見解的意思

第二個是疑。我們懷疑嗎？這個懷疑是懷疑什麼？是對道的懷疑。就好像他還不知道怎樣看地圖。初果聖者他已經看懂了地圖。雖然還沒有到，但已經知道怎麼走

第三是戒禁取。是指修行還是在表面形式上的層次。還沒有去到本質

第四個是欲貪。也就是說對感官的對象有貪著，就是說色聲香味觸法有貪著。

第五種是嗔恚。就是剛才的欲貪是對對象的滿意。而這個第五，是對對象的不滿意。這就是五種下分結。就是五種較為低級的煩惱

…………

如果心可以破除這五種下分結，就是三果聖者。

然後有五種上分結，就是較為高級的煩惱。我們說煩惱，一般上不會說它是高級的，一般它們都是不好的東西，對嗎？

高級的煩惱是什麼？這些五種高級的煩惱，指的是粘著一些美好的東西

第六種叫做色貪。 是執著於色界禪那，還粘著於色想對象的禪定

第七種是無色貪，就是執著於無色想對象的禪定。以空為對象的禪定。

第八種是慢，就是執著自己的身份。這個慢跟初果所斷除的有身見不一樣。有身見是指，我們執著五蘊為自己的身體。而這個慢，是執著於自己好的東西。例如他的知識，禪定或者其他的東西，其他的成就。就是覺得我的知，我的見比他好。有時覺得，我的這些能力跟他們平等，或者是低於他。就是用這些能力，知識，來作為一種跟別人比較的方式。

第九是散亂。這種是掉舉是指五蓋裡面的掉舉。掉舉是指阻止我們心進入禪定的元素。因為這種煩惱是三果的煩惱，他們的定是圓滿的，所以並不是影響他們禪定的因素。這種掉舉是什麼呢？是指在法義上面的掉舉。

昨天阿贊說了關於luang ta maha bua 的事，大家記得嗎？luang ta maha bua一開始是執著禪定，然後被阿姜曼趕出禪定。然後他就開始思維五蘊，然後一直思維五蘊，就停不下來，整個腦子都是關於五蘊的思維，已經超過了適合的程度了。所以這一種是在法義上的掉舉。如果要證悟阿羅漢，這種思維是要剛剛好的，不能太多，不能太小。就好像食物一樣，不能太鹹，不能太甜。

第十個就是無明。無明就是不知道。Vicca 這個意思就是明的意思。Avicca 就是否定的意思，是無明的意思。不知道什麼呢？就是不知道真正的四聖諦。不知道什麼是苦，不知道什麼是苦的因，不知道怎樣去滅苦，也不知道涅槃是苦的滅。

那些初果到三果的聖者，也會知道四聖諦，但還沒有完整地知道。他們知道苦，也知道苦集，也知道苦滅之道。但是他對涅槃還沒有完全地認識，就是那個苦滅的狀態。就是還沒有完全認識涅槃，苦滅的狀態。這個還是無明。

剛才說了十種結縛了。

我們現在說有身見，怎麼做呢？這個有身見就是執著我們的身體和五蘊為自己的本體。而去除的方法，就是修戒定慧，然後思維五蘊。我們就是好好地累積戒定慧，然後教育自己的心，讓它看清楚五蘊不是我，直到它破除五蘊是我的見解。

初果聖者就是看到身體不是我。只是四界的組合，總有一天要還回去。初果是清晰地看到死亡。他就不會把身體當作是我，但就會覺得這個心才是真正的我。

然後第二個是懷疑。如果我們有一次這樣的經驗禪定。我們感受到禪定的喜，樂；我們就會對於佛法的懷疑，就會去除了。這兩種結縛是相關聯的，如果我們可以斷除有身見，那個疑惑才會斷除。有些人他是心進入了禪定，所以他的心去除了疑惑，然後也同時去除有身見。

而有些人如果不能進入安止定的話，但是他進入近行定，去思維五蘊，他也能破除有身見。而那個疑惑也會跟隨著破除。

第三種，是戒禁取，就是修行的表面形式那裡徘徊。戒禁指的是我們的修行方式。他就會有完全的信心說修行只能靠自己，沒有任何的天人和神可以代替我們修行的。他也會破除對神聖的信仰。而且他也清晰地看到道路，只有戒定慧才能帶領我們出離輪迴。也不會對咒語，符籙等等的形式感興趣。初果聖者對這些是不感興趣的。因為他是完整地相信業報，沒有人可以把惡報放進我們身上，也沒有人可以把福報放在我們身上。這樣的話，所以初果聖者的戒也是圓滿的。所以不會在修行的方式那裡停留。所以他是對三寶有完全的信心，不會追隨其他的外道。 就是已經看懂了地圖了，知道這條路怎辦走；只是還沒有走到而已。他就完全知道怎樣修行，即使他的定和智慧還沒有圓滿。但是他不會懷疑怎樣做。這些就是初果聖者的特徵。如果誰有初果聖者，他就有這些特徵。他投生以後輪迴不會超過七次。

那些還在努力修行去斷除這三種結縛的人，叫做初道。而已經斷除的，叫初果。

就這樣我們剛開始工作，是初道，或者是初向。而當我們達到公司了，就是初果。

而二果的聖者，除了初果的成就外，他還會見到他的欲貪和嗔恚減少。簡單而言，就是貪和嗔也會變薄。直接地說，就是對異性的貪愛。例如，女性會執著於異性的色聲香味觸，男性會執著於女性的色聲香味觸。那些對於外面物質的那些貪，是很容易能夠放下的。但對於異性的貪取，就比較難放下。然後這個嗔恚，就是對於那些不喜歡對象的拒絕，就是那個無有愛。二果聖者，他還有欲貪和嗔恚，所以他的定還沒有圓滿。

如果貪和嗔完全可以斷除，就是三果聖者。而二果聖者只是在去除貪嗔的過程當中。

而初果聖者，他的戒是圓滿的，他的定和慧是比較少的。

而二果聖者，他的戒是圓滿的，定是中等的，慧是少的

而三果呢，他的戒和定也是圓滿的，但智慧還沒有圓滿。為什麼三果聖者的智慧還未圓滿？因為還是執著於五上分結。這些三果聖者，有一些有證到色界的禪那，有一部分是證得無色界定，就是以空為對象的禪定。因此他們就是粘著於禪那的色貪，或者粘著於無色界定的無色貪。而因為他們具有色界禪和無色定；他們可能會有很多的那些神奇的感官經驗，他們可能會走去跟師父說自己的經驗。然後那些師父們就可能會叫他不要對這些感興趣。那些三果的人，就會這樣想：我有這樣的經驗，師父沒有。所有的事物都有好跟壞的兩方面。例如禪定。 而三果的人，他是只看到禪定的好的方面，但看不到禪定不好的方面。所以就會有這種慢心。所以這個就是慢，高級的慢，就是執著於知識和禪定的境界。而有些三果聖者，他就執著於自己的智慧，他們覺得自己知道很多東西，什麼都知道，但停不下來，這個也會帶來慢。而他們的這些智慧，是不懂得去節制。就好像一把沒有刀鞘的刀是很危險的，有可能傷害到自己。

而剛才所說的上分結，就是色貪，無色貪，慢，還有掉舉；他們都是被無明所主宰的。而如果他們可以解決這個執著禪定，執著智慧，執著自己的知識，這樣的問題，可以讓智慧回到剛剛好的位置，就可以破除無明。

簡單而言，什麼時候，這個智慧明白了執著禪定的過患，執著自己的知識的過患，還有在法方面掉舉的過患，這個無明就會被破除。而當我們這些戒定慧都可以圓滿，沒有過少，過多，這個時候，這個時候就可以成就阿羅漢。那些正在去除五上分結的就叫做阿羅漢向，或者叫阿羅漢道，完全可以去除的，就叫做阿羅漢果。

這個初道初果是一對

二道二果是一對

三道三果是一對

四道四果是一對

這個就是所說的四雙八輩眾。或另外一個說法就是四種道，四種果，加上涅槃，這個就是出世間的程度。而這些所有十種結縛，其實所有都是用戒定慧來破除的，明白嗎？

這些在書本上的知識，和自己的經驗混合。這就是努力用大家容易明白的語言去明白。但是大家修行的時候，就不需要跟著煩惱的名字去一個一個對照。不是說我們今天對治有身見，明天對治疑惑。如果這樣的話我們是十天就可以搞定了（笑）

其實我們真正要做的，就是修止，修觀。要以戒作為基礎，然後這個止跟觀就會破除十種結縛。如果我們只是想著今天要殺這個煩惱，明天要殺那個煩惱，這並不是觀。這個只是用頭腦在想。

我們要在當下處理它們，知道當下粘著於哪一個問題，然後去找出適當的方法，在當下去對治。不需要去想煩惱的名稱，只需要在當下去經驗，我們的心現在是被哪一個煩惱障礙，然後在當下去除這個問題。

現在不用書本上面的知識去說，用大家容易理解的語言去表達。

初果聖者，是相信業報，不相信那些吉祥物，或者那些神奇的東西。比如說，有人告訴你，明天是世界末日，或者是其他的星相，初果聖者是對這些不感興趣的，也不是信不信的問題，只是知道這一些跟戒定慧沒有關係的。初果聖者，是不理會那些風水的，不理會哪一天是好日子，每天我們做善業的日子，那一天就是好日子。

比如說，你知道晚上某一個時辰是吉時，然後你就等那個時間來打坐，然後等到那個時間來打坐，你又睡著了。也有一些人覺得這樣那樣是吉祥，初果聖者是不要這些的。

不知道你們國家有沒有這樣的情況？有些人覺得自己的名字不吉祥，不斷去改名字。有時是數字的，自己的手機號碼不吉祥，就去改。有時候要種一些代表吉祥的樹在家門口。但是在門口外種一些吉祥的樹，但在門口內在喝酒玩樂，這些是吉祥嗎？吉祥不在樹木。初果聖者是不管這些的，他只是相信業報。好像今天ajahn 帶領大家念吉祥經，三十八種吉祥。那三十八種吉祥中沒有數字，沒有顏色，沒有名字。就是遠離惡知識，親近善知識，這些是吉祥。

那些親近善知識，供奉應供者，侍奉父母，這些都是自己的行為，和外面的東西沒有相關的。

什麼時候是吉祥呢？其實就是當我們身口意做善業，那個就是吉祥。所以初果聖者，是不相信吉祥的這些東西的。初果聖者，雖然還沒有完全去除我執，但他知道這不是我的了，在努力去除。初果聖者，他會遠離那些不好的行為，比如說，吃喝玩樂，嫖賭那些行為。他是遠離這些不好的行為。初果聖者 no party.初果聖者不喜歡去酒吧玩耍，即使他以前曾經習慣去的。但一旦成為初果的，就會停止再去。如果誰是初果，但還是見到他在酒吧流連的話，就不要相信他。而初果聖者，即使他還有貪，即使還有老公老婆，但是他不會破壞戒。

（初果聖者不喝酒的嗎？ ）初果聖者不喝酒，戒圓滿。

如果他喝酒的話，他會自動生起慚愧心，然後生起慚愧心。雖然喝酒沒有犯法，但為什麼佛陀把喝酒列入五戒呢？因為那是讓我們失去正念的因。假如阿贊在這裡開示，但一邊開示，一邊喝酒，你覺得我說的法你會聽得明白嗎？酒會讓我們從一個好人變成壞人。從一個有慚愧心的人，變成一個厚面皮的人。或者說著說著，突然站起來跳舞。或者如果大家一起在喝酒，喝著喝著，一起站起來打架都有可能。當沒有喝酒的話，見到ajahn 還會頂禮。但喝醉後，可能來拍ajahn 的頭了。所以為什麼要有酒戒？那些有正念的人，他會把酒戒掉，因為知道沒有利益。

初果還有嗔恚，內心還會有嗔心，還會生氣；但他不會報仇。不會因為自己生氣而傷害別人。這個初果是梵行的開始，所以如果大家修行的話，就會慢慢接近初果。如果可以得到初果，那就可以安心了，就只剩下七次生命，而且不會低於人道。而且是不會退轉成為凡夫的，而且會繼續去追尋二果，三果。所以大家就好好地去努力。就算沒有達到初果，就好好先走初道，然後就跟著修行的方法去做。然後有一天，那個果就會自動出現

我們要愛自己，而且相信自己，是可以做到這些佛陀所說的善法

（巴利文）剛才所說的意思就是：沒有人會像愛自己那樣愛別人和其他東西。世人其實最愛的是自己。所以如果我們愛自己的話，就不要去放縱自己，放縱身口意去做不好的行為。說一些不好的東西，要阻止他。要做不好的東西，要阻止他。如果想不好的東西，快點停下來。重點就是在思維這方面。如果我們思維停不下來，就會從我們的語言和行為顯現出來。如果我們的身口意做得不好的話，就會成為我們的業。如果我們做了惡業的話，我們跑到哪兒都逃不掉。那些惡業，我們是逃不掉的。然後那些善業的果報，沒有人會想去逃避。我們只需要去做那些善業就好了。所以要好好地愛自己。愛自己，就是要把自己的身心交給佛陀。交給佛陀的教法。交給佛陀的聖者僧團。如果我們一直都在三寶的範圍內，就好像在大樹的樹蔭下，不會熱。

這個世界就好像一個廣場，只有一顆樹。這顆樹意思就是佛教。我們就在這顆樹蔭下乘涼。什麼時候我們離開這個樹蔭，就會覺得熱。所以我們要小心魔羅的聲音。魔羅會一直遊說我們離開這個樹蔭。就要好好地抓住三寶。

---ajahn golf 

38：44-1:28:35

https://www.facebook.com/100087367309533/videos/1303164034147032

《初果聖者不迷信》

13-1-23 上午

59：58

Ajahn Golf : 所謂的初果呢，就是相信業、業報的人。

他就不會去信仰鬼神的力量。初果呢，就不會相信吉日、風水啊、好日子啊，只是相信自己的心。自己的心好就是好日。再沒有東西比我們的行爲更加真實。即使我們的名聲多好呢，都不會改變到我們的本質。

泰國有好多人的名字改得好好聼的—福啊、吉啊，但好多人其實在坐牢。個名就好吉祥的，但身體呢就在監獄。那我們相信自己的名呢，還是自己的行爲呢。 所以要相信自己的行爲，業即行爲的意思，而不是相信吉日、兇日啊、冲太歲啊。

初果聖者不用相信太多東西，只是需要相信又因有果、這個業報。你們要相信Ajahn 啊，ajahn 什麽都不相信，只是相信這個行爲、相信法。如果因此而犯太嵗啊，我就衰了很久，但現在十七年都沒事。

如果一定要諸神保護啊、外力加持啊，這樣才好的話呢，AJahn 也不會有今天，大家都見不到我了現在

我們只需要拿三寶作我們的皈依處就好了。

佛陀就是一個開悟的人，他是可以向我們説法

而法呢就是這個解脫的道路，讓我們得到快樂的

而僧呢就是實踐法的人

如果我們什麽都要的話呢，我們家裏收不完的。佛像又要、天神的像又要，家那麽細怎麽擺？

就好像我們種一顆芒果樹，我們種了下去，怎樣都會生顆芒果出來。我們不需要去默念什麽咒語、也不需要找天神來加持。只要我們種了這個因，就會有芒果出來。

大家相信嗎？假如ajahn 種了一顆榴蓮樹，放了一顆榴蓮種子下去，天神來加持、變成第二種樹都做不到。

我們的福報、我們各種的才華、才能，全部都是在我們自己身上，在我們自己行爲那裏。所以初果聖者不用相信什麽，只需相信這個善法，不斷地做善法。

初果聖者具足這個四不壞净，相信佛法僧、又相信業報 呢，他未來的生命最多只剩下七世。

但如果我們要追這個杖好、那個牌好，一路去追下去呢，我們的愚蠢、無明呢，會帶著我們不斷轉世

有誰想成爲初果聖者呢？

第一點就是要持好五戒

第二就是要洗乾净我們的心，只是剩下三寶

第三呢，就是只是相信業報、而不是其他東西

還有一點會具備的就是，初果聖者會常常思維死亡。那就是，無論他自己貪的東西、嗔的東西，都這樣很容易放下，他就可以放下這個有身見。

一個初果聖者知道所有東西都是帶不走，都是承受返自己的業，所以會很勤力地做（善業）。他就可以好舒服地持守五戒，一點都不困難

初果聖者就好像一棵樹，傾斜、傾斜生向一邊。當他死去的時候，他一定是倒向那邊的。之後他就會繼續去前進，好像棵樹他在這邊，就只會倒向那邊的，不會倒向第二個方向

Ajahn 以自己作爲一個例子。我以前也是什麽都要的。在我未出家前我就去紋身啊、去帶住佛牌啊，要去追女仔就去用那些咒語。去傷害另一種人就用另一種咒語。

五戒就是一個保護，讓我們可以很安全

而佈施呢，就是一種慈悲

初果到四果的領悟

學員：初果聖者的領悟是‘心不是我‘ 和 ‘凡生起的都會滅去’，但思維身體的不淨怎麼可以看到那個生滅？

ajahn golf : 初果不是不斷看到生滅，而是看到諸法因緣生，諸法因緣滅，是看到因緣生滅的道理。然後會做許多善業，這個心相信業力。看到不斷生滅生滅是要去到三果。

思維不淨觀是可以看到這個無我，從這個不淨觀是可以去到阿羅漢，因為會了解到一切都是無我（隆波帕默尊者則說阿羅漢道是看到名色---尤其是心是純粹的苦）

舍利佛尊者聽到阿說示尊者說‘諸法因緣生，諸法因緣滅’之後，他就了解到有生必定有死，為什麼還要去看戲、玩樂啊。這就是他證悟初果的智慧，但是他還沒有看到生滅生滅。

初果的智慧是知道生了就會死，有生就有滅，然後相信業力。所以他就會很努力地累積善業，死後就不會成為不好的東西。這個就是初果的智慧，所以他們才會不敢去造惡。

簡單來說，初果可以捨掉對世間的執著，而三果呢可以捨掉對五蘊的執著，知道他是無我(隆波帕默尊者則說三果阿那含洞見「此身即是苦」，所以放下了，再也不執著這個身體了)。阿羅漢呢就會去除對內心的執著。

另外比較簡單的說法是，初果比較看清楚無常，看到人生了就會死。一切東西來了就要捨，比如說財產啊、誹謗啊，這些都在變，都是無常。

而三果聖者則看到苦比較清楚。看到有另外一半是一種苦。所以三果聖者就三相來說，他看到苦比較清楚。

阿羅漢則看到無我比較清楚，好像知道一切東西、物質都沒有一個我存在。

（不同大師父在形容道果的領悟時或在語言上不一致。他們看到是一樣的，只不過切入的角度不同）

然後我們學習初果到四果怎樣看到生滅、無我，但如果我們沒有走上這條路，是到達不了目的地。

就好像說我們找資料說從這裡搭飛機去美國，但是只是這樣看是去不到美國，我們還要去工作、賺錢，我們才可以真正去到美國。

所以現在就教導你們去賺錢，買機票去美國。

第一就是要持好五戒。

第二就是在晚上睡覺前和早上起來時覺知這個呼吸，入出息觀。不斷守住呼吸，讓我們停止頭腦的胡思亂想。然後當你的心平靜了，再去思維的時候，我們才去學習這個法。

我們現在是在用思維、頭腦、記憶去學習這個法。這個五蘊的生滅不是在知識上面，而是在於自身上

好像說初果看到生滅，那個只是知識、思維。就是說我們要去打坐，看呼吸進出，進-生；呼-滅，知道這個心在生滅，這個才是真正的看到生滅

不淨觀與三果

學員：聽說三果聖者放下身體，想問假如只是一直在想身體不美不漂亮，就真的能生起三果的道果嗎？

ajahn golf :這樣思維身體的不淨是可以去到三果的。三果就是可以去掉這個愛和這個厭。(後來 Ajahn golf 補充，思維只是輔助讓心真正觀到，生起觀智)

愛沒有了，厭，即是嗔心的部分也沒有了。三果聖者不會有愛恨。

假如我們修習安般念讓心平靜，然後思維身體的不淨，是可以讓我們從初果到四果阿羅漢的。因為不淨觀是一個很重要的道路。思維不淨是這個外身，然後思維到內身，即是這個心，然後從這裡證悟阿羅漢。

好像luang pu也說，思維這個身體的不淨是很厲害的，他的心會很勇敢，很有力量。當思維這個身體的不淨，能夠去除男女之間的愛。當我們可以放掉這個愛，男女之間的愛，我們的輪迴就會縮短一點。苦可以減少大概80%

信徒：泰國的禪法不需要到初禪就能到初果嗎？

ajahn golf :是可以的。

信徒：那怎麼觀？

ajahn golf : 初果就是修到這個心要保持平靜、舒服，不需要去到安止定。然後初果就是完滿持好這五戒，然後他們不會去算命啊。不會以天人為依止、依規，只是皈依佛法僧而已。然後初果他就相信這個業力--做善就有善報，沒有誰造成這樣，就是相信業力。

然後初果就算他還未有修上去修得很好，但是他也是對這種方法、這條路可以解脫沒有懷疑，就是他看到一條會解脫的路，不會懷疑、不會動搖。假如有些大師父、誰來說修錯了，不對還是什麼，但是他心裡不動搖，因為他看到這條路。

然後初果他看到這個比較粗的無常，就是明白到人生出來一定會老、一定會死。就算他們有這個嗔心在，但他們也不會怨恨、去仇恨。就算他們有這個貪慾，但是也不會犯五戒。然後初果不會在明或在暗的地方造惡業。他們會努力地去行善、做善事。就算他們累，遇到什麼，他們也不會放棄、氣餒地做善事。

成為初果就是讓我們的心保持舒服。然後就是思維我們朝著死亡的方向去。然後當我們死了之後我們什麼都帶不走。所以初果才不會對世間的財富有很大的慾望。

初果他有五戒的圓滿，基礎的定，初階的智慧。初果的定就是他可以守護到自己的情緒、控制到自己的情緒。就是他可以讓自己的心可以舒服、平靜，然後對行善、累積福業快樂，但還不需要到這個初禪、安止定。這個初果的智慧，可以放掉、捨得下世間的執著

三果可以放下對五蘊的執著（隆波帕默尊者則說放下身體）

然後阿羅漢呢，可以捨掉對內心的執著

信徒：初果不是要斷這個身見結嗎？

ajahn golf : 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。但他還會喜歡美啊，慾望在。但要看到沒有一個我在五蘊，那是屬於三果，聖人的那個境界

疑結就是對三寶沒有懷疑，不會去相信其他的宗教。

然後戒禁取就是，他們不會去相信那些算命，別人的預算、命運，他就是相信這個業力。不會相信說上帝、或是什麼天人造成我們這樣，相信業力。

信徒：想問初果聖者斷身見結是沒有自我感嗎？那個斷身結的體驗是怎麼樣的？

ajahn golf : 就像之前所說的，初果聖者是看清楚無常，但還未看清楚無我，所以那個自我感還存在，有時候會害怕，有時候會愛，那個慾望。

如果100%感受到沒有一個自我感，那是阿羅漢。就是簡單來說，

初果他可以捨掉對色法粗的執取，

三果則可以除掉對色法微細的執取，名法粗的執取。

阿羅漢則能去除微細對名法煩惱的執取

（隆波帕默尊者在2017年8月19日的開示中說，初果聖者洞見一切都不是我，但覺得他仍是好的，所以依舊不捨。[ 初果清除的是邪見，但還有執取]）

《讓自己靠近初果》

初果聖者有什麼特點？就是有（佛法僧戒）四不壞淨（SN55) 在往後的生命，他不會再墮落四惡道，肯定會在七世之內證悟涅槃。

初果聖者永久地斷除了三結，是永久！ 以聖道斷除。

不是一般人修著修著沒有特別事情發生，然後就覺得：哦～現在沒有了三結--這種虛假的沒有。

因為我們以為沒有，但過了一段時間又死灰重現，這樣不算，還是凡夫。

如果我們還是凡夫，想成為初果聖者，怎麼辦？

Ajahn suchart 教導，那就先讓自己變得像初果聖者吧。

自從初果聖者以聖道斬斷了三結後，他就會對佛法僧三寶有不可動搖的信心， 而且有永不損壞的五戒十善。

哦，那麼就跟隨Ajahn suchart 的建議學他們吧。

Ajahn Golf 也有教導：【如果誰想關掉四惡道之門，首先我們要有佛法僧作為我們的皈依處。在我們心裡面只有這三個皈依處而已，沒有其他的皈依處。然後有善業，就是說我們的身口意都是好的，善的。】

【之後如果守到（身口意）這三樣東西，然後剩下只有佛法僧作為皈依處，那就接近初果了】

我們相信天神存在，也都像尊重任何眾生那樣尊敬天神。但他們不會是我們的皈依處，只有佛法僧是我們的皈依處。我們把重心放在佛法和業力來尋求快樂，而不會把重心放到他們身上

初果聖者清楚地看見法，看見條件組合的事物的無常，苦，無我，看見了四聖諦。

種種負面情緒，不如意的事情，和這副身心是苦--苦聖諦。

心中的渴愛和掙扎是苦的原因，導致我們痛苦--集聖諦

不想苦就不要有這個渴求--滅聖諦

要滅苦就要有戒定慧： 要以無常,苦，無我的智慧去看清真相，達到放下執著的效果；

以平靜集中的心作為前提；

又以良好的品德戒律作為前提，來限制我們的煩惱，讓內心不會太過混亂。也讓我們不會因作惡而後悔，從而得到平靜--道聖諦

當見法後，初果聖者當然對法不再有任何疑惑啦。

同時確認說這個四聖諦之法的佛陀是真的存在，真的真材實料

而自己？就是僧。

就是這樣對三寶不再有任何疑惑

要讓自己靠近初果聖者，那麼就讓我們不斷修戒定慧吧。不斷看到無常，苦，無我；來靠近這個不動搖的信心。

初果聖者還具備五戒十善業。

【Ajahn Golf :初果不會在明或在暗的地方造惡業】

那我們就學他們吧。

身體方面，我們不會殺生，偷盜，邪淫，飲酒吸毒

語言方面，我們不會離間詆毀別人，不會惡口，不會閒雜語，不會說謊

心方面，我們不貪取屬於別人的東西，不會想佔有它們；不會想傷害別人怨恨別人，不會否定因果，不會否定條件組合事物的無常，苦，無我。Ajahn Golf 說：【雖然每個人都有這個貪嗔癡，但我們不跟隨這個貪嗔癡走。】簡單來說，就是讓自己的心保持乾淨

【他（初果聖者）不相信這個算命，吉祥的東西這些。不相信算命師，還是看風水，占卦那些】【初果他不會相信吉時，不會相信說哪裡很厲害，去求這個很厲害可以讓我們很富有這個那樣，他就相信業力因果。然後初果他不會在佛教以外去求，種福田，還是求福。就是說佛教以外有些人，他們有人說那些福行，叫我們一起參與。也是會參與。但是他的心不會說覺得做這一些佛教以外的，會有很大的功德。有時後他只是不想煩，不好意思，就去做佛教以外的善行而已。】【也不會對咒語，符籙等等的形式感興趣。初果聖者對這些是不感興趣的。因為他是完整地相信業報，沒有人可以把惡報放進我們身上，也沒有人可以把福報放在我們身上】

Ajahn Golf 說，初果聖者【會看到每一樣東西都是借來用的。總有一天我們要還回他們。】

【他在世間退了出來，他嚮往這個法的方向去發展】

【打個比喻，之前對於世間的工作就會很認真去做，但對於法，對於修行禪修就很隨便，沒太在意。當明白真理後，他就開始變了，對於世間上的工作，他就不那麼在意，反而在法上，就會更加認真去修行，放多些心思去修行。】

哦，那麼就學他們吧。

不要妄想心不乾淨就可以證果。

我們不像佛陀時代的人有那麼厚的波羅蜜，一聽法就證到果。

而是要透過不斷修行，直到心非常乾淨，成為一個不執著一切的凡夫，抵達行捨智，最後才會抵達道果。

隆波帕默說：【隆波修行後看到真正的門是——心保持中立，契入到「行捨智」的階段，那是大門、也是分叉路：（1）有的人生起道與果，（2）有的人走上修菩薩道，（3）另外一群人由於自己的業報，被煩惱戰勝[而退轉了]】

因此，如果我們想成為初果聖者， 就讓我們學習他們吧。

"Bringing Yourself Close to the Sotapanna"

What are the characteristics of a Sotapanna? They have the  four unbroken purity (SN55)(buddha, dhamma, sangha, precepts). In their future lives, they will no longer fall into the four lower realm and will definitely attain Nibanna within seven lifetimes.

A Sotapanna permanently cuts off the three fetters—permanently! This is accomplished through the Noble Path. It is not like an ordinary person who practices and feels that they have eliminated the three fetters without any significant changes—this is a false cut off.

Because we may think we’re free, but after some time, the old defilements resurface; this does not count, and we remain an ordinary wordlings.

If we are still ordinary wordlings and want to become a Sotapanna, what should we do? Ajahn Suchart teaches that we should first make ourselves resemble a Sotapanna.

Since a Sotapanna has cut off the three fetters through the Noble Path, they will have unwavering faith in the Three Jewels (Buddha, Dharma, Sangha) and will uphold the five precepts and ten good deeds without deterioration.

Oh, then let’s follow Ajahn Suchart's advice and learn from them. Ajahn Golf also teaches: 【“If someone wants to close the door to the four evil paths, we must first have the Buddha, Dharma, and Sangha as our refuge. In our hearts, there should only be these three refuges, and no others. Then we must engage in good deeds, meaning our body, speech, and mind must be good and virtuous.”】【“After upholding these three aspects (body, speech, and mind), if the only refuge left is the Buddha, Dharma, and Sangha, then we are getting close to the Sotapanna.”】

We believe in the existence of deities and respect them like any other beings, but they will not be our refuge; only the Buddha, Dharma, and Sangha are our true refuge. We focus on the Dharma and karma to seek happiness, rather than placing our focus on them.

A Sotapanna clearly sees the Dharma, perceives the impermanence, suffering, and non-self of conditioned phenomena, and understands the Four Noble Truths.

Various negative emotions, unsatisfactory situations, and this body and mind are suffering—the truth of suffering.

The cravings and struggles in the heart are the causes of suffering, leading to our pain—the truth of the origin of suffering.

To avoid suffering, one must let go of craving—the truth of cessation.

To end suffering, one must cultivate morality, concentration, and wisdom: to see the truth through the wisdom of impermanence, suffering, and non-self, reaching the effect of letting go of attachment;

with a calm and focused mind as a prerequisite;

and with good moral precepts to limit our defilements, keeping our minds from becoming too chaotic. This also prevents us from regretting our wrongdoings, leading to peace—the truth of the path.

Upon seeing the Dharma, a Sotapanna of course has no doubts about the Dharma. They confirm that the Buddha who taught the Four Noble Truths truly exists and that he is genuine. As for themselves, they are the Sangha. In this way, they have no doubts about the Triple gem.

To bring ourselves closer to the Sotapanna, we must continually cultivate morality, concentration, and wisdom, consistently seeing impermanence, suffering, and non-self; to approach this unwavering faith.

A Sotapanna also upholds the five precepts and ten good deeds. 【Ajahn Golf: “A Sotapanna will not commit evil deeds in light or in darkness.”】 So let us learn from them.

In terms of actions, we will not kill, steal, engage in sexual misconduct, or consume alcohol or drugs.

In speech, we will not cause division or slander others, use harsh words, engage in idle chatter, or lie.

In our hearts, we will not covet what belongs to others or wish to possess them; we will not wish to harm others, hate others, deny karma, or deny the impermanence, suffering, and non-self of conditioned phenomena.

【Ajahn Golf says: “Although everyone has greed, hatred, and delusion, we do not follow them.”】 In simple terms, we should keep our hearts clean.

【He (the Sotapanna) does not believe in fortune-telling, auspicious things like these. Does not believe in fortune-tellers, nor in feng shui, divination, those things.】

【The Sotapanna does not believe in auspicious times, does not believe in claims that certain places are powerful, to seek those powerful things that can make us very wealthy. He believes in karma and causality. Then the Sotapanna will not seek blessings outside of Buddhism, nor create merit outside. That is to say, outside of Buddhism, there are some people who say those meritorious deeds, inviting us to participate together. They will also participate. But his heart will not think that doing these non-Buddhist actions will have great merit. Sometimes he just does not want to trouble, does not want to feel awkward, so only then he does good deeds outside of Buddhism.】

【He also will not be interested in spells, talismans, and similar forms. The Sotapanna is not interested in these. Because he completely believes in karmic retribution; no one can impose bad karma upon us, nor can anyone grant us good karma.】

Ajahn Golf says that a Sotapanna 【“sees everything as borrowed. One day we must return it.”】 【They have withdrawn from worldly affairs and aspire to develop in the direction of the Dharma.】

【As a metaphor, they may have previously taken their worldly work seriously but were casual about the Dharma and meditation, not paying much attention. Upon understanding the truth, they begin to change; they become less concerned about worldly work and instead take their practice more seriously, dedicating more thought to it.】

Oh, then let us learn from them.

Do not delude yourself into thinking that a dirty heart can attain fruition. We are not like the people of the Buddha's time, who had such strong paramitas that they could attain fruition just by hearing the Dharma once. Instead, we must practice continually until our hearts are very clean, becoming non-attached ordinary wordlings, reaching the wisdom of saṇkharupekkha-ñāṇa, and ultimately attaining the path and its fruits.

Lungpo Pramote says: 【“After practicing, Lungpo sees the true door as—keeping the heart neutral, entering into the stage of ‘wisdom of letting go’saṇkharupekkha-ñāṇa; that is the great door and also the fork in the road: (1) some people realize the path and its fruits, (2) some walk the Bodhisattva path, (3) another group, due to their karmic retribution, is overcome by defilements[and regresses].”】

Therefore, if we want to become a Sotapanna, let us learn from them.

初果聖者

當達到須陀洹果時，

                    貪欲將逐漸減輕，

"心中的怨恨、仇恨將完全消失，僅存一點憤怒或不滿，

 但能很快放下."

   對自我的執著會迅速減少，減少到這樣的程度：

***即使疾病來臨，心也不會動搖，身體即便崩壞，

心靈也不會恐懼震驚。

這就稱為心進入了，

                      須陀洹果的境界。

   *須陀洹果的證悟會在這個時候顯現，這種境界讓人安心。

   *須陀洹果者不會再經歷第八次輪迴（僅最多七生），他能在“在破滅前先見到破滅，在死亡前先見到死亡。”

須陀洹果有三種情況：

1. 最慢：不超過七次輪迴便徹底解脫。

2. 中等：不超過三次輪迴即可達到究竟涅槃。

3. 快速精進：若於本世證得須陀洹果，來世再生為人時，可能在下一世便得證涅槃。

（這是須陀洹果的特質與功德).

 Venerable Ajahn Akaradej Thirajitto

“...The teacher once shared that when wisdom becomes strong, it truly becomes strong.

When examining matters that the heart is attached to or doubts,

it is like throwing a scrap of paper into a large fire; in an instant, it disappears.

The doubts fade away, and the mind becomes absorbed in contemplation

and searches for issues that still linger in thought.

When found, the examination continues, and the doubts keep falling away,

leading to greater absorption in contemplation.

Then, the mind flows like water, without distraction, except when asleep.

Before falling asleep, one examines something,

and upon waking, can continue the contemplation.

Later, the mind settles into emptiness.

This state of emptiness, the teacher says, is not yet Nirvana.

Some may misunderstand that this emptiness is Nirvana, but it is not;

as time passes, one comes to understand.

The mind must turn inward to recognize the one who perceives the emptiness.

However, the teacher's mind did not have any moments of distraction,

like other masters, it was entirely still.

(This type of mind is likely described in the texts.)

From then on, it was unlike before; it was not attached to anything,

like dropping a sesame seed onto the tip of a needle—it does not stick.

When there were still defilements, one was aware;

when everything is gone, how could one not know what to abandon or cultivate?

The teacher said it knows  the general conventions of the world,

and it uses them normally.

Some may think that since the teacher has eliminated defilements,

why is he strict and skillful in discipline?

He said that is the power of Dhamma; it is not defilement.

We have experienced this and know.

Our minds are still not in accordance with Dhamma;

they are filled only with the power of defilements.

When seeing the teacher exhibit such behavior,

we might think it is like us.

He said if you want to know, practice.

When the mind reaches its ultimate state,

all doubts will dissolve and you will understand for yourself….”

“...老師曾經分享，當智慧變得強大時，真的會非常強大。

當檢視心靈所依戀或懷疑的事物時，

就像把一張廢紙扔進一堆大火中，瞬間便消失。

疑惑隨之消散，心靈沉醉於沉思，

並尋找仍然懸而未決的問題。