有一次，世尊住在毘舍離的大林重閣講堂。

那天早上，世尊穿好衣服，拿著缽與袈裟，進城去托缽。托完缽、吃完飯後，他走進大林，在一棵樹下坐著休息。

那時候，有一群離車族的年輕人，拿著裝好弦的弓，帶著一群狗，在大林裡到處閒逛。他們看到世尊坐在樹下，就把弓放下，把狗趕到一邊，走到世尊面前，行禮後，就靜靜地合掌站在那裡侍奉。

這時，離車族的摩訶男正在大林裡散步，看到那些年輕人安安靜靜、合掌侍奉世尊，便走過去，向世尊行禮後，坐在一旁。坐下後，他忍不住感嘆：「跋耆人還有希望啊！跋耆人還有希望啊！」

世尊問：「摩訶男，你為什麼說『跋耆人還有希望』？」

摩訶男回答：「世尊，這些離車族年輕人平常很兇、很粗魯、沒有禮貌。家裡送的禮物，像甘蔗、棗子、餅、甜點、糕點之類，他們常常搶來吃；甚至對良家婦女、良家少女也會動手動腳。可是現在他們卻安安靜靜、合掌侍奉世尊。」

世尊說：「摩訶男，任何一個良家子弟，如果具備以下五種條件——不管他是受灌頂的國王、地方首領、軍隊統帥、村長，還是團體領袖，或是在家族裡掌權的人——他一定只會興盛，不會衰敗。

哪五種？

第一，他用自己勤勞、正當得來的財富，恭敬、尊重、供養父母。父母受到他的恭敬供養，就會憐憫他：『願你長壽、健康。』這樣被父母憐憫的人，能預期會興盛，不會衰敗。

第二，他用自己勤勞、正當得來的財富，恭敬、尊重、供養妻子、兒女、僕人、工人。這些人受到他的恭敬供養，就會憐憫他：『願你長壽、健康。』這樣被他們祝福的人，能預期會興盛，不會衰敗。

第三，他用自己勤勞、正當得來的財富，恭敬、尊重、供養田地的工作者、鄰居、生意上的夥伴。這些人受到他的恭敬供養，就會憐憫他：『願你長壽、健康。』這樣被他們祝福的人，能預期會興盛，不會衰敗。

第四，他用自己勤勞、正當得來的財富，恭敬、尊重、供養接受供品的諸神。諸神受到他的恭敬供養，就會憐憫他：『願你長壽、健康。』這樣被諸神祝福的人，能預期會興盛，不會衰敗。

第五，他用自己勤勞、正當得來的財富，恭敬、尊重、供養沙門、婆羅門。這些修行人受到他的恭敬供養，就會憐憫他：『願你長壽、健康。』這樣被他們祝福的人，能預期會興盛，不會衰敗。

摩訶男，任何一個良家子弟，如果具備這五種條件，他能預期會興盛，不會衰敗。」

接著世尊說偈：

對父母盡義務、照顧妻兒， 

也照顧家裡的人、依賴他的人。 

利益兩者（自他）， 

樂於布施、持戒的人。 

對親族、已故的祖先， 

以及現在還活著的人。 

對沙門、婆羅門與諸神， 

讓他們產生快樂，以法來住在家中。 

他做了這些善事， 

值得尊敬、值得稱讚。 

在世時受稱讚， 

死後在天界享樂。 （AN5.58）

### English

On one occasion, the Blessed One was staying at Vesālī in the Great Wood, in the Hall with the Peaked Roof.

In the morning, the Blessed One dressed, took his bowl and robe, and entered Vesālī for alms. After his meal, on returning from his alms round, he entered the Great Wood and sat down at the root of a tree for the day’s abiding.

At that time, a number of Licchavi youths, carrying strung bows and surrounded by a pack of dogs, were wandering about in the Great Wood. They saw the Blessed One seated at the root of a tree. Having seen him, they put down their bows, sent the pack of dogs to one side, and approached the Blessed One. After approaching, they paid homage to him and stood silently with palms joined, attending to him.

At that time, Mahānāma the Licchavi was walking about in the Great Wood for exercise. He saw those Licchavi youths standing silently with palms joined, attending to the Blessed One. Having seen them, he approached the Blessed One, paid homage, and sat down to one side. Seated there, he uttered this exclamation: “The Vajjis will prosper! The Vajjis will prosper!”

The Blessed One asked: “Why do you say, Mahānāma, ‘The Vajjis will prosper! The Vajjis will prosper!’?”

Mahānāma replied: “These Licchavi youths, Bhante, are normally rough, harsh, and disrespectful. The gifts that are sent to families—sugar cane, jujubes, cakes, sweets, or pastries—they snatch and eat. They even lay hands on women and girls of good families. But now they are standing silently with palms joined, attending to the Blessed One.”

The Blessed One said: “Mahānāma, when a clansman possesses five qualities—whether he is a consecrated king, a ruler of a country, a general of an army, a village headman, a guild leader, or one who exercises authority in various families—growth is to be expected, not decline.

What five?

First, with wealth acquired by energetic striving, gathered by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, he honors, respects, reveres, and venerates his parents. His parents, honored, respected, revered, and venerated, have compassion for him with a good mind: ‘May you live long! May you sustain a long life!’ For a clansman who is thus compassionately regarded by his parents, growth is to be expected, not decline.

Second, with wealth acquired by energetic striving... he honors, respects, reveres, and venerates his wife and children, slaves, workers, and servants. They, honored... have compassion for him: ‘May you live long!’ For a clansman who is thus compassionately regarded by them, growth is to be expected, not decline.

Third, with wealth acquired by energetic striving... he honors, respects, reveres, and venerates those who work his fields, his neighbors, and his business associates. They... have compassion for him: ‘May you live long!’ For a clansman who is thus compassionately regarded by them, growth is to be expected, not decline.

Fourth, with wealth acquired by energetic striving... he honors, respects, reveres, and venerates the deities who receive offerings. Those deities... have compassion for him: ‘May you live long!’ For a clansman who is thus compassionately regarded by the deities, growth is to be expected, not decline.

Fifth, with wealth acquired by energetic striving... he honors, respects, reveres, and venerates ascetics and brahmins. Those ascetics and brahmins... have compassion for him: ‘May you live long!’ For a clansman who is thus compassionately regarded by them, growth is to be expected, not decline.

Mahānāma, when a clansman possesses these five qualities, growth is to be expected, not decline.”

Then the Blessed One spoke these verses:

He fulfills his duties to mother and father, 

And always cares for his wife and children. 

For the sake of those in the household 

And those who live dependent on him. 

For the benefit of both (self and others), 

He is generous and virtuous. 

Toward relatives, those who have passed away, 

And those still living in this present life. 

Toward ascetics, brahmins, and the deities, 

The wise one, living by the Dhamma in the household, generates joy. 

Having done these wholesome deeds, 

He becomes worthy of honor and praise. 

Here they praise him, 

And after death he rejoices in heaven. (AN 5.58)

---

### 泰文 (Thai)

ครั้งหนึ่ง พระผู้มีพระภาคประทับอยู่ ณ ป่ามหาวัน ใกล้เมืองเวสาลี ในกูฏาคารศาลา

เช้าวันนั้น พระผู้มีพระภาคทรงนุ่งห่ม ถือบาตรและจีวร เสด็จเข้าไปบิณฑบาตในเมืองเวสาลี หลังจากฉันเสร็จแล้ว เสด็จกลับจากบิณฑบาต เสด็จเข้าไปในป่ามหาวัน แล้วประทับนั่งพักผ่อนที่โคนต้นไม้ต้นหนึ่ง

ขณะนั้น เจ้าชายลิจฉวีหลายคนถือธนูที่ขึ้นสายแล้ว มีฝูงสุนัขแวดล้อม กำลังเดินเล่นอยู่ในป่ามหาวัน พวกเขาเห็นพระผู้มีพระภาคประทับนั่งที่โคนต้นไม้ จึงวางธนูลง ส่งฝูงสุนัขไปด้านหนึ่ง แล้วเข้าไปเฝ้าพระผู้มีพระภาค ถวายบังคมแล้วยืนนิ่งสงบ ประนมมือเฝ้าอยู่

ขณะนั้น มหานามะลิจฉวีกำลังเดินเล่นอยู่ในป่ามหาวัน เห็นเจ้าชายลิจฉวีเหล่านั้นยืนนิ่งสงบประนมมือเฝ้าพระผู้มีพระภาค จึงเข้าไปเฝ้า ถวายบังคมแล้วนั่งลง ณ ที่สมควร เมื่อนั่งแล้วจึงเปล่งอุทานว่า “ชาววัชชีจะเจริญ! ชาววัชชีจะเจริญ!”

พระผู้มีพระภาคตรัสถามว่า “มหานามะ เหตุใดท่านจึงกล่าวว่า ‘ชาววัชชีจะเจริญ! ชาววัชชีจะเจริญ!’?”

มหานามะทูลว่า “ข้าแต่พระองค์ผู้เจริญ เจ้าชายลิจฉวีเหล่านี้ปกติโหดร้าย หยาบคาย ไม่มีมารยาท ของขวัญที่ส่งมาในครอบครัว เช่น อ้อย พุทรา ขนม ขนมหวาน หรือขนมอบ พวกเขาแย่งกินกัน แม้สตรีและสตรีสาวผู้ดีก็ล่วงเกิน แต่บัดนี้พวกเขากลับยืนนิ่งสงบประนมมือเฝ้าพระผู้มีพระภาค”

พระผู้มีพระภาคตรัสว่า “มหานามะ กุลบุตรผู้ใดมีธรรม 5 ประการเหล่านี้—ไม่ว่าจะเป็นพระราชาที่ได้รับอภิเษก ผู้ปกครองท้องถิ่น แม่ทัพ นายบ้าน หัวหน้าคณะ หรือผู้ที่ใช้อำนาจในตระกูลต่าง ๆ—ย่อมคาดหวังได้แต่ความเจริญ ไม่ใช่ความเสื่อม

ธรรม 5 ประการคืออะไร?

ประการที่หนึ่ง เขาใช้ทรัพย์ที่ได้มาด้วยความเพียรพยายามอันชอบธรรม เคารพ บูชา มารดาบิดา มารดาบิดาที่ได้รับการเคารพบูชา ย่อมอนุเคราะห์ด้วยจิตอันดีงามว่า ‘จงมีอายุยืนยาว รักษาอายุให้ยืนยาว’ กุลบุตรที่ได้รับการอนุเคราะห์จากมารดาบิดาเช่นนี้ ย่อมคาดหวังได้แต่ความเจริญ ไม่ใช่ความเสื่อม

ประการที่สอง เขาใช้ทรัพย์ที่ได้มาด้วยความเพียรพยายามอันชอบธรรม เคารพ บูชา ภรรยา บุตร ทาส คนงาน และคนรับใช้ พวกเขาย่อมอนุเคราะห์ด้วยจิตอันดีงามว่า ‘จงมีอายุยืนยาว’ กุลบุตรที่ได้รับการอนุเคราะห์จากพวกเขาเช่นนี้ ย่อมคาดหวังได้แต่ความเจริญ ไม่ใช่ความเสื่อม

ประการที่สาม เขาใช้ทรัพย์ที่ได้มาด้วยความเพียรพยายามอันชอบธรรม เคารพ บูชา ผู้ทำงานในนา เพื่อนบ้าน และคู่ค้าทางธุรกิจ พวกเขาย่อมอนุเคราะห์ด้วยจิตอันดีงามว่า ‘จงมีอายุยืนยาว’ กุลบุตรที่ได้รับการอนุเคราะห์จากพวกเขาเช่นนี้ ย่อมคาดหวังได้แต่ความเจริญ ไม่ใช่ความเสื่อม

ประการที่สี่ เขาใช้ทรัพย์ที่ได้มาด้วยความเพียรพยายามอันชอบธรรม เคารพ บูชา เทวดาผู้รับเครื่องสังเวย เทวดาย่อมอนุเคราะห์ด้วยจิตอันดีงามว่า ‘จงมีอายุยืนยาว’ กุลบุตรที่ได้รับการอนุเคราะห์จากเทวดาเช่นนี้ ย่อมคาดหวังได้แต่ความเจริญ ไม่ใช่ความเสื่อม

ประการที่ห้า เขาใช้ทรัพย์ที่ได้มาด้วยความเพียรพยายามอันชอบธรรม เคารพ บูชา สมณะและพราหมณ์ สมณะและพราหมณ์ย่อมอนุเคราะห์ด้วยจิตอันดีงามว่า ‘จงมีอายุยืนยาว’ กุลบุตรที่ได้รับการอนุเคราะห์จากพวกเขาเช่นนี้ ย่อมคาดหวังได้แต่ความเจริญ ไม่ใช่ความเสื่อม

มหานามะ กุลบุตรผู้ใดมีธรรม 5 ประการเหล่านี้ ย่อมคาดหวังได้แต่ความเจริญ ไม่ใช่ความเสื่อม”

แล้วพระผู้มีพระภาคตรัสคาถาเหล่านี้ว่า:

ทำหน้าที่ต่อมารดาบิดา ดูแลภรรยาบุตรเสมอ 

และดูแลคนในบ้าน ผู้ที่อาศัยตน 

เพื่อประโยชน์ของทั้งสองฝ่าย (ตนเองและผู้อื่น) 

เป็นผู้มีใจเอื้อเฟื้อ รักษาศีล 

ต่อญาติ ผู้ล่วงลับไปแล้ว 

และผู้ที่ยังมีชีวิตอยู่ในปัจจุบัน 

ต่อสมณะ พราหมณ์ และเทวดา 

ผู้มีปัญญาอาศัยธรรมในเรือน สร้างความยินดี 

ทำกุศลเหล่านี้แล้ว 

ย่อมเป็นที่เคารพ เป็นที่สรรเสริญ 

ในโลกนี้เขาได้รับการสรรเสริญ 

ตายไปแล้วบันเทิงในสวรรค์ (AN 5.58)

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### 越南文 (Vietnamese)

Một thời, Thế Tôn trú tại Vesālī, trong Đại Lâm, tại giảng đường có nóc nhọn.

Sáng hôm ấy, Thế Tôn đắp y, cầm bát, vào thành Vesālī khất thực. Sau khi độ thực xong, trên đường trở về, Ngài vào Đại Lâm và ngồi nghỉ dưới gốc một cây.

Lúc bấy giờ, một số công tử Licchavi cầm cung đã lên dây, có bầy chó vây quanh, đang đi dạo trong Đại Lâm. Họ thấy Thế Tôn ngồi dưới gốc cây, liền đặt cung xuống, đuổi bầy chó sang một bên, rồi đến gần Thế Tôn. Sau khi đến, họ đảnh lễ rồi đứng im lặng, chắp tay hầu hạ.

Lúc ấy, Mahānāma người Licchavi đang đi dạo trong Đại Lâm. Ông thấy các công tử Licchavi đứng im lặng chắp tay hầu hạ Thế Tôn, liền đến gần, đảnh lễ rồi ngồi xuống một bên. Ngồi xong, ông thốt lên: “Người Vajji sẽ hưng thịnh! Người Vajji sẽ hưng thịnh!”

Thế Tôn hỏi: “Này Mahānāma, vì sao ông nói ‘Người Vajji sẽ hưng thịnh! Người Vajji sẽ hưng thịnh!’?”

Mahānāma bạch: “Bạch Thế Tôn, các công tử Licchavi này bình thường hung dữ, thô lỗ, vô lễ. Những lễ vật gửi đến trong gia đình như mía, táo tàu, bánh, bánh ngọt hay bánh nướng, họ tranh nhau ăn. Họ còn đụng chạm phụ nữ và thiếu nữ thuộc gia đình tốt. Nhưng bây giờ họ lại đứng im lặng chắp tay hầu hạ Thế Tôn.”

Thế Tôn nói: “Này Mahānāma, người thiện nam nào có đủ năm pháp này—dù là vua được quán đỉnh, người cai trị địa phương, tướng quân, trưởng làng, thủ lĩnh đoàn thể, hay người nắm quyền trong các gia tộc—thì chỉ mong được hưng thịnh, không mong suy sụp.

Năm pháp ấy là gì?

Thứ nhất, với tài sản do siêng năng nỗ lực mà được, chính đáng mà có, ông ấy cung kính, tôn trọng, cúng dường cha mẹ. Cha mẹ được cung kính tôn trọng, liền thương xót ông ấy với tâm thiện: ‘Mong ông sống lâu! Mong ông duy trì thọ mạng dài lâu!’ Người thiện nam được cha mẹ thương xót như vậy thì chỉ mong được hưng thịnh, không mong suy sụp.

Thứ hai, với tài sản do siêng năng nỗ lực mà được... ông ấy cung kính, tôn trọng, cúng dường vợ con, nô bộc, người làm công. Họ được cung kính... liền thương xót: ‘Mong ông sống lâu!’ Người thiện nam được họ thương xót như vậy thì chỉ mong được hưng thịnh, không mong suy sụp.

Thứ ba, với tài sản do siêng năng nỗ lực mà được... ông ấy cung kính, tôn trọng, cúng dường những người làm ruộng, hàng xóm và đối tác kinh doanh. Họ... liền thương xót: ‘Mong ông sống lâu!’ Người thiện nam được họ thương xót như vậy thì chỉ mong được hưng thịnh, không mong suy sụp.

Thứ tư, với tài sản do siêng năng nỗ lực mà được... ông ấy cung kính, tôn trọng, cúng dường chư thiên nhận lễ vật. Chư thiên được cung kính... liền thương xót: ‘Mong ông sống lâu!’ Người thiện nam được chư thiên thương xót như vậy thì chỉ mong được hưng thịnh, không mong suy sụp.

Thứ năm, với tài sản do siêng năng nỗ lực mà được... ông ấy cung kính, tôn trọng, cúng dường Sa-môn và Bà-la-môn. Các vị ấy được cung kính... liền thương xót: ‘Mong ông sống lâu!’ Người thiện nam được họ thương xót như vậy thì chỉ mong được hưng thịnh, không mong suy sụp.

Này Mahānāma, người thiện nam nào có đủ năm pháp này thì chỉ mong được hưng thịnh, không mong suy sụp.”

Rồi Thế Tôn nói kệ:

Làm tròn bổn phận với cha mẹ, luôn chăm sóc vợ con, 

Và chăm sóc những người trong nhà, những người sống dựa vào mình. 

Vì lợi ích của cả hai bên (mình và người), 

Là người rộng lượng, giữ giới. 

Đối với thân tộc, những người đã khuất, 

Và những người còn sống trong đời hiện tại. 

Đối với Sa-môn, Bà-la-môn và chư thiên, 

Người trí sống theo Pháp trong gia đình, làm phát sinh niềm vui. 

Làm các việc thiện này rồi, 

Trở thành người đáng kính, đáng khen. 

Ở đời này được khen ngợi, 

Sau khi chết vui hưởng ở thiên giới. (AN 5.58)

我們過去都做過大大小小的惡業--無論在行為上、語言上、還是思想上。

佛陀說，任何滲雜著貪、嗔、癡的意圖，那就是惡業（AN10.47）

就算今生沒有，我們無數個過去生中也一定有

當這些惡業遇到相應的條件，就會成熟，帶來惡果了(AN1.284-286，AN1.287-289）

我們要注意，惡業不一定會成熟，唯有遇到相應的條件才會

因此，只要我們努力地不讓某些條件生起，有許多惡業就無法成熟了

怎樣做到？

修習戒、定、慧

當我們有戒德時，我們作出任何思想、語言、行為，都不會傷害自己、傷害別人，讓自己難受、讓別人難受。

當我們能如此做到，就不會遭受任何智者的譴責了，也自然不會遭遇任何懲罰。 如此，我們已經能避開許多惡業的成熟了

當我們的心有禪定時，一切煩惱被壓制，智慧就開了--我們將知道自己的利益、他人的利益、兩者的利益 （AN1.45）我們所做出的，都是帶來自己的增長、或他人的增長，或者兩者的增長。如此，大家都會開心。

當我們得人心，受到許多人的喜愛，這自然就會進一步保護到自己，那些不懷好意的人見我們那麼大勢力，也不敢來傷害了。就算我們遭遇困難，也很容易會得到幫助。 我們進一步削減惡業成熟的機會。

而且，當我們有禪定時，心就會很穩定、很清爽、很愉悅、很飽滿。精神健康不會那麼容易受到外在東西所干擾。惡業的影響力再進一步減弱。

當我們修習智慧，透過覺察或思維任何我們執著的事物的無常、苦、無我，我們就越來越安全了。

當失去財富時，我們不痛苦

當失去名譽時，我們不痛苦

當失去地位時，我們不痛苦

當失去權力時，我們不痛苦

當失去尊敬時，我們不痛苦

當失去家人時，我們不痛苦

當失去親戚朋友時，我們不痛苦

當失去愛人時，我們不痛苦

當求不得時，我們不痛苦

當愛別離時，我們不痛苦

當碰見不好的事物時，我們不痛苦

當老時，我們不痛苦

當病時，我們不痛苦

當死時，我們不痛苦

如果我們擁有圓滿的戒定慧，惡報只能觸及我們的身體，不能觸及我們的心。

因為我們擁有很高的德行，因此自然會受到許多人的餽贈、讚賞、順從、尊敬、善意

此時此刻，惡業已經很難成熟了

## English 

In the past we have all done unwholesome kamma, great and small—in body, speech, and mind. 

The Buddha said that any intention mixed with greed, aversion, or delusion is unwholesome kamma *(AN 10.47)*. 

Even if there is none in this life, across countless past lives there surely has been.

When these unwholesome kammas meet the corresponding conditions, they ripen and bring unwholesome fruit *(AN 1.284–286; AN 1.287–289)*.

Note this: unwholesome kamma does not necessarily ripen. It ripens only when the corresponding conditions arise.

Therefore, if we strive so that certain conditions do not arise, many unwholesome kammas cannot mature.

How is this done? 

By cultivating precepts (*sīla*), undistractability of mind (samadhi), and wisdom (*paññā*).

When we have precepts, whatever we think, say, or do does not harm ourselves or others, does not make ourselves or others suffer. 

When we can live like this, we will not be blamed by the wise, and we will naturally meet no punishment. In this way we have already avoided the ripening of many unwholesome kammas.

When the mind has samadhi, all defilements are suppressed and wisdom opens—we know our own good, the good of others, and the good of both *(AN 1.45)*. What we do then brings growth for ourselves, or for others, or for both. Thus everyone is glad. 

When we win people’s hearts and are loved by many, that itself further protects us. Those of ill will, seeing our strength, dare not harm us. Even if we meet hardship, help comes easily. We further cut down the chances for unwholesome kamma to ripen.

Moreover, with samadhi the mind is steady, clear, pleasant, and full. Mental health is not so easily disturbed by outer things. The force of unwholesome kamma is weakened still more.

When we cultivate wisdom—by seeing or contemplating the impermanence, suffering, and not-self of whatever we cling to—we become safer and safer. 

When wealth is lost, we do not suffer. 

When reputation is lost, we do not suffer. 

When position is lost, we do not suffer. 

When power is lost, we do not suffer. 

When respect is lost, we do not suffer. 

When family is lost, we do not suffer. 

When relatives and friends are lost, we do not suffer. 

When a beloved is lost, we do not suffer. 

When what we seek is not obtained, we do not suffer. 

When we are parted from what we love, we do not suffer. 

When we meet what is disagreeable, we do not suffer. 

In old age, we do not suffer. 

In sickness, we do not suffer. 

In death, we do not suffer.

If precepts, samadhi, and wisdom are complete, unwholesome results can touch only the body, not the mind.

Because we keep the precepts well, we naturally receive gifts, praise, compliance, respect, and goodwill from many people. 

At that very time, unwholesome kamma can hardly ripen.

---

## ไทย 

ในอดีตเราทุกคนได้ทำอกุศลกรรมทั้งใหญ่และเล็กไว้แล้ว—ทั้งทางกาย ทางวาจา และทางใจ 

พระพุทธเจ้าตรัสว่า เจตนาใดเจือด้วยโลภะ โทสะ โมหะ นั่นคืออกุศลกรรม *(AN 10.47)* 

แม้ชาตินี้จะไม่มี ในอดีตชาติอันนับไม่ถ้วนย่อมมีเป็นแน่

เมื่ออกุศลกรรมเหล่านี้遇ปัจจัยที่สมควร ก็สุกงอม นำมาซึ่งผลชั่ว *(AN 1.284–286, AN 1.287–289)*

พึงทราบว่า อกุศลกรรมไม่จำเป็นต้องสุกงอมเสมอ ต่อเมื่อ遇ปัจจัยที่สมควรจึงสุกงอม

ดังนั้น ถ้าเราเพียรไม่ให้ปัจจัยบางอย่างเกิดขึ้น อกุศลกรรมเป็นอันมากก็สุกงอมไม่ได้

ทำอย่างไร 

เจริญศีล สมาธิ ปัญญา

เมื่อมีศีล ไม่ว่าจะคิด พูด ทำ ก็ไม่เบียดเบียนตน ไม่เบียดเบียนผู้อื่น ไม่ทำให้ตนลำบาก ไม่ทำให้ผู้อื่นลำบาก 

เมื่อทำได้อย่างนี้ ย่อมไม่ถูกบัณฑิตติเตียน และย่อมไม่ประสบโทษทัณฑ์ โดยธรรมดา เพียงเท่านี้เราก็หลีกการสุกงอมของอกุศลกรรมได้มากแล้ว

เมื่อจิตมีสมาธิ กิเลสทั้งปวงถูกข่มไว้ ปัญญาเปิด—เรารู้ประโยชน์ตน ประโยชน์ผู้อื่น ประโยชน์ทั้งสองฝ่าย *(AN 1.45)* สิ่งที่เราทำล้วนนำความเจริญแก่ตน หรือแก่ผู้อื่น หรือแก่ทั้งสอง ทุกคนจึงเบิกบาน 

เมื่อได้ใจคน เป็นที่รักของคนมาก นั่นเองย่อมคุ้มครองเราต่อไป คนมุ่งร้ายเห็นกำลังของเราก็ไม่กล้าทำร้าย แม้遇ความยาก ก็ได้รับความช่วยเหลือได้ง่าย เรายิ่งตัดโอกาสที่อกุศลจะสุกงอม

อนึ่ง เมื่อมีสมาธิ จิตมั่นคง ผ่องใส ผาสุก อิ่มเต็ม สุขภาพจิตไม่ถูกรบกวนจากภายนอกได้ง่าย อิทธิพลของอกุศลกรรมยิ่งอ่อนลงอีก

เมื่อเจริญปัญญา ด้วยการรู้ชัดหรือพิจารณาความไม่เที่ยง ความทุกข์ ความไม่ใช่ตัวตน ในสิ่งที่เราติดอยู่ เรายิ่งปลอดภัย 

เมื่อเสียทรัพย์ ไม่ทุกข์ 

เมื่อเสียชื่อเสียง ไม่ทุกข์ 

เมื่อเสียตำแหน่ง ไม่ทุกข์ 

เมื่อเสียอำนาจ ไม่ทุกข์ 

เมื่อเสียความเคารพ ไม่ทุกข์ 

เมื่อเสียครอบครัว ไม่ทุกข์ 

เมื่อเสียญาติมิตร ไม่ทุกข์ 

เมื่อเสียคนรัก ไม่ทุกข์ 

เมื่อ求ไม่ได่ ไม่ทุกข์ 

เมื่อพลัดพรากจากสิ่งที่รัก ไม่ทุกข์ 

เมื่อพบสิ่งที่ไม่น่าพอใจ ไม่ทุกข์ 

เมื่อแก่ ไม่ทุกข์ 

เมื่อเจ็บ ไม่ทุกข์ 

เมื่อตาย ไม่ทุกข์

ถ้าศีล สมาธิ ปัญญาบริบูรณ์ วิบากชั่วสัมผัสได้เพียงกาย สัมผัสจิตไม่ได้

เพราะเรามีศีลธรรมสูง โดยธรรมดาจึงได้รับของให้ คำสรรเสริญ ความยอมตาม ความเคารพ และไมตรีจากคนเป็นอันมาก 

ณ ขณะนั้น อกุศลกรรมสุกงอมได้ยากแล้ว

---

## Tiếng Việt 

Trong quá khứ chúng ta đều đã tạo ác nghiệp lớn nhỏ—nơi thân, nơi miệng, nơi ý. 

Đức Phật dạy: bất kỳ tư nào xen tạp tham, sân, si, đó là ác nghiệp *(AN 10.47)*. 

Dù đời này không có, trong vô số đời trước ắt đã có.

Khi những ác nghiệp ấy gặp duyên tương ứng, chúng chín muồi, mang lại ác quả *(AN 1.284–286, AN 1.287–289)*.

Cần nhớ: ác nghiệp không nhất thiết chín. Chỉ khi gặp duyên tương ứng mới chín.

Vì vậy, nếu ta nỗ lực không để một số duyên sinh khởi, nhiều ác nghiệp sẽ không chín được.

Làm thế nào? 

Tu tập giới, định, tuệ.

Khi có giới đức, mọi ý nghĩ, lời nói, hành vi đều không hại mình, không hại người, không làm mình khó chịu, không làm người khó chịu. 

Làm được như vậy thì không bị bậc trí quở trách, cũng tự nhiên không gặp hình phạt. Thế là ta đã tránh được sự chín của nhiều ác nghiệp.

Khi tâm có thiền định, mọi phiền não bị đè nén, tuệ mở—ta biết lợi mình, lợi người, lợi cả hai *(AN 1.45)*. Điều ta làm đều đưa đến sự tăng trưởng của mình, hoặc của người, hoặc của cả hai. Mọi người đều vui. 

Khi được lòng người, được nhiều người thương mến, điều ấy tự nhiên bảo vệ ta thêm. Kẻ ác ý thấy thế lực của ta cũng không dám hại. Dù gặp khó, cũng dễ được giúp. Ta lại cắt bớt cơ hội ác nghiệp chín.

Hơn nữa, khi có định, tâm ổn định, trong sáng, dễ chịu, no đủ. Sức khỏe tinh thần không dễ bị ngoại cảnh nhiễu. Ảnh hưởng của ác nghiệp lại yếu đi nữa.

Khi tu tuệ—bằng giác sát hoặc tư duy vô thường, khổ, vô ngã nơi bất cứ gì ta chấp—ta càng ngày càng an toàn. 

Mất tài sản, không khổ. 

Mất danh tiếng, không khổ. 

Mất địa vị, không khổ. 

Mất quyền lực, không khổ. 

Mất sự tôn kính, không khổ. 

Mất gia đình, không khổ. 

Mất bà con bạn bè, không khổ. 

Mất người thương, không khổ. 

Cầu không được, không khổ. 

Ái biệt ly, không khổ. 

Gặp việc không vừa ý, không khổ. 

Già, không khổ. 

Bệnh, không khổ. 

Chết, không khổ.

Nếu giới, định, tuệ viên mãn, ác báo chỉ chạm được thân, không chạm được tâm.

Vì ta có đức hạnh cao, nên tự nhiên được nhiều người bố thí, khen ngợi, thuận theo, tôn kính và thiện ý. 

Ngay lúc ấy, ác nghiệp đã khó chín rồi.

佛陀曾經開示，當一個人的心被五蓋（1.欲貪 2.嗔 3.散亂、後悔 4.昏沉睡眠 5.疑惑）所纏縛、征服時，也不如實知道要出離五蓋時，他是不會如實地知道、看見自己的利益，或者他人的利益，或者兩者的利益的 （AN5.193）

好像很玄，對嗎？

這裡就為大家分析為何佛陀這樣說：

當我們的心被煩惱所蒙蔽時，我們的智慧也會一併被蒙蔽，變得失控。所作之事將會有失恰當、適度，是不能達到理想的效果的。

1.欲貪

例如，當我們被性慾所蒙蔽時，就不帶眼地追求異性，毫不考慮對方的性格、德行等等。結果到談戀愛後、結婚後，就遭遇許多痛苦。這是不知道自己的利益

例如，我們吃自助餐時被貪慾所蒙蔽，不帶任何理智地不斷吃吃吃。結果睡覺時飽到無法入睡，或者隔天不斷肚瀉。這是不知道自己的利益

例如，我們原本要在這個時間出門口，但因為沉迷聽音樂，不能放捨。結果遲到被罰了。這是不知道自己的利益

例如，我們原本要想利益自己的朋友、親人的。但因為沉迷玩樂，例如看Netflix ，結果錯過機會，幫不到他們了。這是不知道別人的利益

又例如，當我們被性慾所蒙蔽時，衝動、不做任何保護措施地和伴侶發生性行為，結果懷孕了，失去了預算，招來沉重的負擔了。 這是不知道雙方的利益

2.嗔

例如，我們發怒時亂扔東西。到怒氣平息時，才來後悔--發現自己毀掉了很珍貴的東西。這是不知道自己的利益

例如，我們原本想利益對方的。但因為發怒，而反而在言語上、行為上傷害了他。這是不知道別人的利益。

又例如，我們是公司老闆，原本宗旨是要提供一個良好的工作環境給員工，讓他們都能發揮所長、開心工作。但當下屬做得比自己好時，我們走去妒忌，然後把他打壓下去。對方見自己受到傷害、才能不能得以彰顯、得不到應得的待遇，便過檔走人、辭工不做了。我們失去了人才幫自己賺錢，也未能提供一個讓對方做得開心、發揮所長的平台給對方---兩敗俱傷。這是不知道雙方的利益。

3.散亂、後悔

當我們內心不斷散亂或者後悔時，我們將無法專心做好自己的工作、做應該做的事情。結果遭遇損失、責備等等。這是不知道自己的利益

當我們心散亂時，騙徒來騙我們。我們因為心思不夠細密、粗心大意，便招致財富上的損失。這是不知道自己的利益

我們想服務對方、幫助對方。但因為心一直散亂，考慮不周、不夠細心，結果反而導致對方的損害。這是不知道對方的利益。

又例如，我們是領導人，我們的心不斷散亂，結果考慮不周、做錯決定，弄到整個團體--包括自己--都遭受不利、痛苦。這是不知道雙方的利益

4.昏沉睡眠

例如，當我們的心懶惰時，我們不去溫習，結果考試不合格了。這是不知道自己的利益

例如，原本想幫助朋友、親人，結果因為心懶惰，結果什麼都沒有做到。這是不知道別人的利益。

又例如，我們是官員。因為長期心懶惰、無精打采，結果未能盡好自己的職責，弄糟了整個城市，然後給許多人罵。這是不知道雙方的利益

5.疑惑

當心搖擺不定、缺乏決斷性時，我們將錯失許多機會。這是不知道自己的利益。

例如，當親人需要幫忙時，我們想幫，但又猶豫不決；結果到決定好時，對方已經不需要我們幫了，或者已經遭遇損失了。這是不知道別人的利益

又例如，和朋友一起時，我們談要吃什麼。結果因為自己悠遊寡斷，到決定好時，那間餐廳已經堆滿人了。這是不知道雙方的利益。

而當我們的心有禪定時，一切煩惱就會暫時被壓制。

心變得清明、銳利和有智慧，此時將能清楚地知道自己的利益、或者他人的利益、或者兩者的利益。（AN1.46）

人生便逐漸邁向吉祥和幸福

**English**

The Buddha taught that when a person’s mind is bound and overpowered by the five hindrances—(1) sensual desire, (2) ill will, (3) restlessness and regret, (4) sloth and drowsiness, (5) doubt—and one does not know as it really is the way out of these hindrances, one cannot truly know or see one’s own benefit, another’s benefit, or the benefit of both. (AN 5.193)

Sounds rather abstract, doesn’t it? 

Here is why the Buddha said this:

When the mind is clouded by defilements, wisdom is clouded with it and goes out of control. What we do then is no longer appropriate or measured, and it cannot bring the result we hoped for.

**1. Sensual desire** 

For example, when blinded by lust, we chase after the opposite sex without looking carefully, without considering character or virtue. After dating or marriage, much suffering follows. This is not knowing one’s own benefit.

At a buffet, greed takes over and we keep eating without any sense. Then we cannot sleep because we are too full, or we have diarrhea the next day. This is not knowing one’s own benefit.

We meant to leave on time, but we were absorbed in music and could not let go. We were late and were punished. This is not knowing one’s own benefit.

We meant to help a friend or relative, but we were lost in entertainment—watching Netflix, for example—and missed the chance. This is not knowing another’s benefit.

Blinded by lust, we have unprotected sex on impulse. Pregnancy follows, budgets collapse, and a heavy burden arrives. This is not knowing the benefit of both.

**2. Ill will** 

In anger we throw things. When the anger cools, we regret it—we have destroyed something precious. This is not knowing one’s own benefit.

We meant to help someone, but anger made us wound them with words or deeds. This is not knowing another’s benefit.

Again, we are a company boss. Our original aim was to give staff a good workplace where they can use their strengths and work happily. But when a subordinate does better than we do, we become jealous and suppress him. Seeing that he is hurt, that his talent cannot shine, and that he does not receive fair treatment, he leaves. We lose someone who could have earned money for us, and we also fail to give him a place to work happily and use his strengths. Both sides lose. This is not knowing the benefit of both.

**3. Restlessness and regret** 

When the mind keeps scattering or regretting, we cannot concentrate on our work or on what should be done. Loss and blame follow. This is not knowing one’s own benefit.

While the mind is scattered, a fraudster comes. Because we are not careful, we lose wealth. This is not knowing one’s own benefit.

We want to serve or help someone, but a restless mind makes us careless; we end up harming them instead. This is not knowing the other’s benefit.

As a leader, a constantly restless mind leads to poor consideration and wrong decisions. The whole group—including ourselves—suffers. This is not knowing the benefit of both.

**4. Sloth and torpor** 

When the mind is lazy, we do not review our studies and fail the exam. This is not knowing one’s own benefit.

We meant to help a friend or relative, but laziness meant we did nothing. This is not knowing another’s benefit.

As an official, long laziness and listlessness mean we fail in our duty, ruin a city, and are blamed by many. This is not knowing the benefit of both.

**5. Doubt** 

When the mind wavers and cannot decide, many opportunities are lost. This is not knowing one’s own benefit.

A relative needs help. We want to help, but we hesitate. By the time we decide, they no longer need us, or they have already suffered loss. This is not knowing another’s benefit.

With friends we discuss where to eat. Because we cannot make up our mind, by the time we decide the restaurant is full. This is not knowing the benefit of both.

When the mind has samadhi (undistractability), defilements are temporarily suppressed. 

The mind becomes clear, sharp, and wise. Then one can clearly know one’s own benefit, another’s benefit, or the benefit of both. (AN 1.46) 

Life then gradually turns toward blessing and happiness.

---

**ไทย**

พระพุทธเจ้าเคยตรัสว่า เมื่อจิตของบุคคลถูกนิวรณ์ ๕ ครอบงำและครอบคลุมอยู่ ได้แก่ (๑) กามฉันทะ (๒) พยาบาท (๓) อุทธัจจะ–กุกกุจจะ (๔) ถีนมิทธะ (๕) วิจิกิจฉา และเขาก็ไม่รู้ตามความเป็นจริงซึ่งทางออกจากนิวรณ์นั้น เขาย่อมไม่รู้ ไม่เห็นตามความเป็นจริงซึ่งประโยชน์ของตน หรือประโยชน์ของผู้อื่น หรือประโยชน์ของทั้งสองฝ่าย (อังคุตตรนิกาย ๕.๑๙๓)

ฟังดูลึกลับใช่ไหม 

ขออธิบายว่าทำไมพระองค์จึงตรัสอย่างนั้น

เมื่อจิตถูกกิเลสบดบัง ปัญญาก็ถูกบดบังไปด้วย จิตเสียการควบคุม สิ่งที่ทำจึงไม่เหมาะสม ไม่พอดี และไม่ให้ผลตามที่หวัง

**๑. กามฉันทะ** 

เช่น เมื่อถูกกามราคะบดบัง ก็ไล่ตามเพศตรงข้ามอย่างไม่ลืมหูลืมตา ไม่พิจารณาอุปนิสัย คุณธรรม ครั้นคบกันหรือแต่งงานแล้ว จึงเจอทุกข์มาก นี่คือไม่รู้ประโยชน์ของตน

ตอนกินบุฟเฟต์ ถูกความอยากครอบงำ กินเรื่อยโดยไม่มีสติ ผลคือกินอิ่มจนนอนไม่หลับ หรือท้องเสียวันรุ่งขึ้น นี่คือไม่รู้ประโยชน์ของตน

ตั้งใจจะออกจากบ้านตามเวลา แต่ติดฟังเพลง วางไม่ลง เลยสายและถูกลงโทษ นี่คือไม่รู้ประโยชน์ของตน

ตั้งใจจะช่วยเพื่อนหรือญาติ แต่หมกมุ่นกับความบันเทิง เช่น ดู Netflix จนพลาดโอกาส ช่วยเขาไม่ได้ นี่คือไม่รู้ประโยชน์ของผู้อื่น

เมื่อถูกกามราคะบดบัง มีเพศสัมพันธ์อย่างหุนหันโดยไม่ป้องกัน ตั้งครรภ์ งบประมาณพัง ภาระหนักตามมา นี่คือไม่รู้ประโยชน์ของทั้งสองฝ่าย

**๒. พยาบาท** 

โกรธแล้วโยนของ พอหายโกรธจึงเสียใจ พบว่าทำของมีค่าพัง นี่คือไม่รู้ประโยชน์ของตน

ตั้งใจจะเกื้อกูลเขา แต่เพราะโกรธกลับทำร้ายด้วยวาจาหรือกาย นี่คือไม่รู้ประโยชน์ของผู้อื่น

อีกตัวอย่าง เราเป็นเจ้านายบริษัท เจตนารมณ์เดิมคือจะจัดสภาพการทำงานที่ดีให้พนักงาน ให้เขาได้ใช้ความสามารถและทำงานอย่างมีความสุข แต่เมื่อลูกน้องทำได้ดีกว่าตน เรากลับริษยาแล้วกดเขาไว้ เขาเห็นว่าถูกทำร้าย ฝีมือไม่ถูกใช้ ค่าตอบแทนไม่เป็นธรรม จึงลาออก เราเสียคนที่ช่วยทำเงิน และก็ไม่ได้ให้พื้นที่ให้เขาทำงานอย่างมีความสุขและใช้ความสามารถ ทั้งสองฝ่ายพ่าย นี่คือไม่รู้ประโยชน์ของทั้งสองฝ่าย

**๓. อุทธัจจะ–กุกกุจจะ** 

เมื่อจิตฟุ้งซ่านหรือเสียใจอยู่เรื่อย เราตั้งใจทำงานหรือทำสิ่งที่ควรทำไม่ได้ ผลคือขาดทุน ถูกตำหนิ นี่คือไม่รู้ประโยชน์ของตน

จิตฟุ้งซ่าน ถูกมิจฉาชีพหลอก เพราะไม่ละเอียดรอบคอบ จึงเสียทรัพย์ นี่คือไม่รู้ประโยชน์ของตน

อยากรับใช้หรือช่วยเขา แต่จิตฟุ้งซ่าน พิจารณาไม่รอบคอบ กลับทำให้เขาเสียหาย นี่คือไม่รู้ประโยชน์ของผู้อื่น

เป็นผู้นำ จิตฟุ้งซ่านตลอด พิจารณาไม่ทั่ว ตัดสินใจผิด ทั้งกลุ่มรวมทั้งตนเองได้รับความลำบาก นี่คือไม่รู้ประโยชน์ของทั้งสองฝ่าย

**๔. ถีนมิทธะ** 

จิตเกียจคร้าน ไม่ทบทวนบทเรียน สอบตก นี่คือไม่รู้ประโยชน์ของตน

ตั้งใจจะช่วยเพื่อนหรือญาติ แต่เพราะเกียจคร้าน จึงไม่ได้ทำอะไรเลย นี่คือไม่รู้ประโยชน์ของผู้อื่น

เป็นเจ้าหน้าที่ จิตเกียจคร้าน เซื่องซึมเป็นเวลานาน ไม่ทำหน้าที่ให้ดี ทำให้เมืองเสียหาย แล้วถูกคนด่ามาก นี่คือไม่รู้ประโยชน์ของทั้งสองฝ่าย

**๕. วิจิกิจฉา** 

จิตแกว่งไปแกว่งมา ขาดความเด็ดขาด พลาดโอกาสมาก นี่คือไม่รู้ประโยชน์ของตน

ญาติต้องการความช่วยเหลือ อยากช่วยแต่ลังเล พอตัดสินใจได้ เขาไม่ต้องการแล้ว หรือเสียหายไปแล้ว นี่คือไม่รู้ประโยชน์ของผู้อื่น

อยู่กับเพื่อน จะกินอะไรดี เพราะตัดสินใจไม่ขาด พอตกลงได้ ร้านนั้นคนเต็มแล้ว นี่คือไม่รู้ประโยชน์ของทั้งสองฝ่าย

เมื่อจิตมีสมาธิ กิเลสจะถูกข่มไว้ชั่วคราว 

จิตแจ่มใส คม และมีปัญญา จึงรู้ชัดซึ่งประโยชน์ของตน ของผู้อื่น หรือของทั้งสองฝ่าย (อังคุตตรนิกาย ๑.๔๖) 

ชีวิตจึงค่อย ๆ มุ่งสู่ความเจริญและความสุข

---

**Tiếng Việt**

Đức Phật từng dạy: khi tâm bị năm triền cái trói buộc và chế ngự—(1) dục tham, (2) sân, (3) trạo hối, (4) hôn trầm thùy miên, (5) nghi—và người ấy không như thật biết lối thoát khỏi năm triền cái, thì người ấy không như thật biết, không như thật thấy lợi ích của mình, lợi ích của người khác, hay lợi ích của cả hai. (AN 5.193)

Nghe có vẻ huyền vi phải không? 

Xin phân tích vì sao Đức Phật nói như vậy:

Khi tâm bị phiền não che phủ, trí tuệ cũng bị che phủ theo và mất kiểm soát. Việc làm lúc ấy không còn thích đáng, không còn chừng mực, nên không đạt được kết quả như ý.

**1. Dục tham** 

Ví dụ, khi bị dục vọng che mắt, ta đuổi theo người khác phái mà không nhìn rõ, không xét tính cách, đức hạnh. Đến khi yêu hay kết hôn mới gặp nhiều khổ. Đây là không biết lợi ích của mình.

Ăn buffet, bị tham muốn chi phối, cứ ăn không suy nghĩ. Đến đêm no đến không ngủ được, hoặc hôm sau tiêu chảy. Đây là không biết lợi ích của mình.

Vốn định ra khỏi nhà đúng giờ, nhưng mê nghe nhạc, không buông được. Kết quả đến trễ và bị phạt. Đây là không biết lợi ích của mình.

Vốn muốn giúp bạn bè, người thân, nhưng mê vui chơi như xem Netflix, nên bỏ lỡ cơ hội, không giúp được họ. Đây là không biết lợi ích của người khác.

Bị dục vọng che phủ, quan hệ tình dục bốc đồng không bảo vệ. Kết quả mang thai, mất ngân sách, gánh nặng đổ đến. Đây là không biết lợi ích của cả hai.

**2. Sân** 

Giận thì ném đồ. Khi giận nguôi mới hối—thấy mình đã phá hỏng thứ quý. Đây là không biết lợi ích của mình.

Vốn muốn làm lợi cho người kia, nhưng vì giận nên lời nói, hành vi lại làm tổn thương họ. Đây là không biết lợi ích của người khác.

Lại nữa, ta là chủ công ty. Tôn chỉ ban đầu là tạo môi trường làm việc tốt cho nhân viên, để họ phát huy sở trường và làm việc vui vẻ. Nhưng khi cấp dưới làm giỏi hơn mình, ta ghen rồi đè nén họ. Họ thấy bị tổn thương, tài năng không được dùng, đãi ngộ không công bằng, liền nghỉ việc. Ta mất người giúp mình kiếm tiền, cũng không tạo được chỗ để họ làm việc vui và dùng sở trường. Cả hai đều thiệt. Đây là không biết lợi ích của cả hai.

**3. Trạo hối** 

Khi tâm luôn tán loạn hoặc hối tiếc, ta không chuyên tâm làm việc, không làm việc nên làm. Kết quả là tổn thất, bị trách. Đây là không biết lợi ích của mình.

Tâm tán loạn, kẻ lừa đảo đến. Vì không tỉ mỉ, sơ suất nên mất của. Đây là không biết lợi ích của mình.

Muốn phục vụ, giúp người, nhưng tâm tán loạn, xét không chu đáo, lại gây hại cho họ. Đây là không biết lợi ích của người kia.

Là người lãnh đạo, tâm luôn tán loạn nên cân nhắc không kỹ, quyết định sai, cả tập thể—kể cả mình—đều chịu bất lợi, khổ. Đây là không biết lợi ích của cả hai.

**4. Hôn trầm thùy miên** 

Tâm lười thì không ôn bài, thi trượt. Đây là không biết lợi ích của mình.

Vốn muốn giúp bạn bè, người thân, nhưng vì lười nên chẳng làm được gì. Đây là không biết lợi ích của người khác.

Là viên chức, tâm lâu ngày lười biếng, uể oải, không hết trách nhiệm, làm hỏng cả thành phố, rồi bị nhiều người trách. Đây là không biết lợi ích của cả hai.

**5. Nghi** 

Tâm dao động, thiếu quyết đoán thì bỏ lỡ nhiều cơ hội. Đây là không biết lợi ích của mình.

Người thân cần giúp, ta muốn giúp nhưng do dự. Đến lúc quyết được thì họ không cần nữa, hoặc đã chịu tổn thất. Đây là không biết lợi ích của người khác.

Cùng bạn bàn ăn gì. Vì mình do dự quá lâu, khi quyết xong thì quán đã đông nghịt. Đây là không biết lợi ích của cả hai.

Khi tâm có thiền định, mọi phiền não tạm thời bị chế phục. 

Tâm trở nên trong sáng, sắc bén và có trí tuệ, lúc ấy sẽ rõ ràng biết lợi ích của mình, của người khác, hay của cả hai. (AN 1.46) 

Đời sống dần đi về hướng cát tường và hạnh phúc.

有些人在工場上不順、愛情不順、人際關係不順、家庭不順......

為什麼會這樣？

凡事都肯定有其原因，沒有什麼事是無因無緣而起的

促成這樣的不幸，業力肯定佔一席位

業的運作是：同類的業，會促成同類的果

有時是過去世的惡業在成熟；但有時，是今生的惡業在成熟--甚至可能是我們還不知悔改地一直在做的陋習

我們就思維一下，我們有沒有在做一些類似的事情、陋習？

如果我們能把這個壞習慣除去，事情通常能得以改善

我們就不要去相信那些給錢消業的儀式了。佛陀從來都沒有教過業是可以被除去、刪除的。如果業力是可以被刪除的話，佛陀老早就自己做了，不用受晚年背痛、僧團被分裂、被人誹謗的不幸了。

而且，我們也不要覺得，任何事情都只是業力。

促成一件事情的發生，是無數條件組合在一起的結果。業只是其中一個條件而已。 我們一味賴業力，這是對佛法還未掌握。

我們的態度如何？

我們的處事方式如何？

我們是否有智慧？

我們是否努力？

我們說話如何？

這些通通都是因素之一

有時只需動一動某些條件，那個惡業就不再成熟了

**English**

Some people find that work does not go smoothly, love does not go smoothly, relationships do not go smoothly, family life does not go smoothly…

Why is this so?

Everything certainly has its causes. Nothing arises without causes and conditions.

In bringing about such misfortune, kamma surely plays a part.

The way kamma works is this: like kamma leads to like results.

Sometimes it is unwholesome kamma from past lives that is ripening. Sometimes it is unwholesome kamma from this very life that is ripening—even habits we are still repeating without repentance.

So we should reflect: are we doing something similar? Are we keeping some unwholesome habit? 

If we can give up that bad habit, things often improve.

Do not believe in rituals that claim you can pay money to cancel kamma. The Buddha never taught that kamma can be erased or deleted. If kamma could simply be wiped away, the Buddha would have done it himself long ago—he would not have had to endure backache in old age, the schism in the Sangha, or slander.

And we should not think that everything is only kamma either. 

What happens is the result of countless conditions coming together. Kamma is only one of those conditions. Blaming everything on kamma shows that we have not yet grasped the Dhamma.

What is our attitude? 

How do we handle things? 

Do we have wisdom? 

Do we make effort? 

How do we speak?

All of these are factors too.

Sometimes we only need to shift a few conditions, and that unwholesome kamma no longer ripens.

---

**Thai**

บางคนงานไม่ราบรื่น ความรักไม่ราบรื่น ความสัมพันธ์ไม่ราบรื่น ครอบครัวไม่ราบรื่น…

ทำไมจึงเป็นเช่นนั้น?

ทุกสิ่งย่อมมีเหตุ ไม่มีสิ่งใดเกิดขึ้นโดยไร้เหตุไร้ปัจจัย

ในการก่อให้เกิดความทุกข์เช่นนี้ กรรมย่อมมีส่วนอยู่ด้วยอย่างแน่นอน

กรรมทำงานอย่างนี้: กรรมชนิดเดียวกัน ย่อมส่งผลชนิดเดียวกัน

บางครั้งเป็นอกุศลกรรมจากชาติก่อนที่กำลังให้ผล แต่บางครั้งก็เป็นอกุศลกรรมในชาตินี้ที่กำลังให้ผล—แม้กระทั่งนิสัยไม่ดีที่เรายังทำอยู่โดยไม่สำนึกผิด

ลองพิจารณาดูเถิด เรากำลังทำสิ่งที่คล้ายคลึงกันอยู่หรือไม่ มีนิสัยไม่ดีอะไรอยู่หรือไม่ 

ถ้าเราละนิสัยไม่ดีนั้นได้ สิ่งต่างๆ มักจะดีขึ้น

อย่าไปเชื่อพิธีกรรมที่ให้เงินแล้วบอกว่าล้างกรรมได้ พระพุทธเจ้าไม่เคยสอนว่ากรรมลบหรือล้างออกได้ ถ้ากรรมลบได้ พระองค์คงทำไปนานแล้ว จะได้ไม่ต้องทนปวดหลังตอนชรา ไม่ต้องเจอสังฆเภท และไม่ต้องถูกใส่ร้าย

และอย่าคิดว่าทุกอย่างเป็นเพียงกรรมเท่านั้น 

สิ่งที่เกิดขึ้นเป็นผลจากการรวมกันของปัจจัยนับไม่ถ้วน กรรมเป็นเพียงปัจจัยหนึ่งเท่านั้น การโทษกรรมอย่างเดียว แสดงว่าเรายังไม่เข้าใจธรรมะดีพอ

ท่าทีของเราเป็นอย่างไร? 

วิธีจัดการเรื่องต่างๆ ของเราเป็นอย่างไร? 

เรามีปัญญาหรือไม่? 

เราเพียรพยายามหรือไม่? 

เราพูดอย่างไร?

สิ่งเหล่านี้ล้วนเป็นปัจจัยด้วยกันทั้งสิ้น

บางครั้งเพียงขยับปัจจัยบางอย่าง อกุศลกรรมนั้นก็ไม่ให้ผลอีกต่อไป

---

**Vietnamese**

Có người công việc không thuận, tình cảm không thuận, nhân sự không thuận, gia đình không thuận…

Tại sao lại như vậy?

Mọi việc chắc chắn đều có nguyên nhân. Không có việc gì sanh khởi mà không có nhân duyên.

Trong việc tạo nên những bất hạnh như thế, nghiệp lực chắc chắn chiếm một vị trí.

Cách vận hành của nghiệp là: nghiệp cùng loại sẽ đưa đến quả cùng loại.

Đôi khi là ác nghiệp đời trước đang chín muồi; nhưng đôi khi là ác nghiệp đời này đang chín muồi—thậm chí có thể là những thói xấu chúng ta vẫn đang làm mà chưa biết hối cải.

Hãy suy xét xem: chúng ta có đang làm những việc tương tự, những thói quen xấu nào không? 

Nếu bỏ được thói quen xấu ấy, sự việc thường sẽ khá hơn.

Đừng tin những nghi lễ bỏ tiền để tiêu nghiệp. Đức Phật chưa bao giờ dạy rằng nghiệp có thể bị xóa bỏ, bị xóa sạch. Nếu nghiệp có thể bị xóa, Đức Phật đã tự làm từ lâu rồi, khỏi phải chịu đau lưng lúc già, khỏi phải chứng kiến Tăng đoàn bị chia rẽ, khỏi bị người ta phỉ báng.

Và cũng đừng nghĩ rằng mọi việc chỉ là nghiệp. 

Một việc xảy ra là kết quả của vô số điều kiện họp lại. Nghiệp chỉ là một trong những điều kiện ấy. Cứ đổ hết cho nghiệp là chưa nắm được Phật pháp.

Thái độ của chúng ta thế nào? 

Cách xử sự của chúng ta thế nào? 

Chúng ta có trí tuệ không? 

Chúng ta có nỗ lực không? 

Chúng ta nói năng thế nào?

Tất cả những điều này đều là nhân tố.

Đôi khi chỉ cần thay đổi một vài điều kiện, ác nghiệp ấy sẽ không còn chín muồi nữa.

功德是什麼？

佛陀說是快樂的同義詞（AN7.62)

最快、最大的功德是什麼？

禪修！

什麼資本都不用、什麼錢都不用

只需從佛陀所教導的四十多種禪修業處當中選其中一個，自己感到興趣、樂在其中的方法來修：

https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E7%A6%AA%E4%BF%AE%E6%96%B9%E6%B3%95-meditation-method

然後從起床到晚上不用思維時就一直讓心依偎在禪修目標上

當心生起禪定，就會很愉悅、滋潤、穩定、滿足、集中了--這本身是很大的功德，每一分每一秒都在造很大的善業

因為這個大功德，我們的人生會迅速改變

有禪定的支撐後，我們的智慧就會開，處理任何事情也會得心應手，逐步步向成功與幸福

而且我們的心會非常穩定，不再那麼容易受到抬高、貶低、讚賞、詆毀、尊重、輕藐、得到、失去、快樂、痛苦而影響自己的精神健康

為什麼？

因為禪定的力量，我們的心已經很飽滿、滿足了，不需要再從世間任何東西那裡取得快樂

當我們的心不依附世間，就不會受到世間而影響，始終保持穩定

禪定的力量越強，精神健康就越穩定

**English**

What is merit? 

The Buddha said it is a synonym for happiness (AN 7.62).

What is the fastest and greatest merit? 

Meditation! 

It requires no capital and no money.

You only need to choose one of the forty-plus meditation subjects taught by the Buddha—whichever method you find interesting and enjoy practicing: 

https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E7%A6%AA%E4%BF%AE%E6%96%B9%E6%B3%95-meditation-method

Then, from the moment you wake until night, whenever you do not need to think about other things, keep letting the mind rest on the meditation object. 

When samadhi (undistractability of mind) arises, the mind becomes pleasant, nourished, stable, content, and collected—this itself is great merit. Every minute and every second you are creating vast wholesome kamma.

Because of this great merit, our life will change rapidly. 

Once supported by samadhi, wisdom opens, we handle everything with ease, and we gradually walk toward sucess and happiness.

Moreover, the mind becomes very stable and is no longer so easily shaken in its mental health by being raised up or put down, praised or slandered, respected or despised, gaining or losing, pleasure or pain.

Why? 

Because of the power of samadhi, the mind is already full and satisfied; it no longer needs to seek happiness from anything in the world. 

When the mind does not cling to the world, it is not affected by the world and remains stable throughout.

The stronger the power of samadhi, the more stable one’s mental health becomes.

---

**泰文**

บุญคืออะไร? 

พระพุทธเจ้าตรัสว่าเป็นคำไวพจน์ของความสุข (AN 7.62)

บุญที่เร็วที่สุดและยิ่งใหญ่ที่สุดคืออะไร? 

การเจริญสมาธิ! 

ไม่ต้องใช้ทุน ไม่ต้องใช้เงินแม้แต่บาทเดียว

เพียงเลือกกรรมฐานอย่างใดอย่างหนึ่งจากกรรมฐานกว่าสี่สิบอย่างที่พระพุทธเจ้าทรงสอน ซึ่งตนเองสนใจและยินดีในการปฏิบัติ: 

https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E7%A6%AA%E4%BF%AE%E6%96%B9%E6%B3%95-meditation-method

จากนั้นตั้งแต่ตื่นนอนจนถึงกลางคืน ในเวลาที่ไม่ต้องคิดเรื่องอื่น ให้จิตเกาะติดอยู่กับอารมณ์กรรมฐานอยู่เสมอ 

เมื่อจิตเกิดฌาน จะรู้สึกผาสุก ชุ่มชื่น มั่นคง อิ่มเอิบ และตั้งมั่น—สิ่งนี้เองเป็นบุญใหญ่ ทุกนาทีทุกวินาทีกำลังสร้างกุศลกรรมอันยิ่งใหญ่

เพราะบุญใหญ่นี้ ชีวิตของเราจะเปลี่ยนแปลงอย่างรวดเร็ว 

เมื่อมีสมาธิคอยประคอง ปัญญาจะเปิด จัดการเรื่องใดก็คล่องแคล่ว และค่อย ๆ ก้าวสู่ความสำเร็จและความสุข

ยิ่งกว่านั้น จิตของเราจะมั่นคงมาก ไม่ถูกกระทบกระเทือนด้านสุขภาพจิตได้ง่ายอีกต่อไป เพราะการถูกยกย่องหรือดูถูก การถูกสรรเสริญหรือนินทา การได้รับความเคารพหรือถูกดูหมิ่น การได้หรือเสีย ความสุขหรือความทุกข์

ทำไม? 

เพราะพลังของฌาน จิตอิ่มเต็มและพอใจแล้ว ไม่ต้องไปแสวงหาความสุขจากสิ่งใดในโลกอีก 

เมื่อจิตไม่ยึดติดโลก ก็ไม่ถูกโลกกระทบ และคงมั่นคงอยู่เสมอ

พลังของฌานยิ่งเข้มแข็ง สุขภาพจิตก็ยิ่งมั่นคง

---

**越南文**

Công đức là gì? 

Đức Phật nói đó là từ đồng nghĩa với hạnh phúc (AN 7.62).

Công đức nhanh nhất và lớn nhất là gì? 

Thiền định! 

Không cần vốn liếng, không cần tiền bạc gì cả.

Chỉ cần chọn một trong hơn bốn mươi đề mục thiền mà Đức Phật đã dạy—phương pháp nào mình thấy hứng thú và vui thích khi tu: 

https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E7%A6%AA%E4%BF%AE%E6%96%B9%E6%B3%95-meditation-method

Rồi từ lúc thức dậy đến tối, mỗi khi không cần suy nghĩ chuyện khác, hãy luôn để tâm nương tựa nơi đối tượng thiền. 

Khi tâm sinh khởi thiền định, sẽ thấy vui thích, thấm nhuần, ổn định, thỏa mãn và tập trung—bản thân điều này đã là công đức lớn. Mỗi phút mỗi giây đều đang tạo thiện nghiệp rất lớn.

Nhờ công đức lớn này, cuộc đời chúng ta sẽ thay đổi nhanh chóng. 

Khi có thiền định nâng đỡ, trí tuệ sẽ mở ra, xử lý mọi việc đều thuận tay, từng bước hướng đến thành công và hạnh phúc.

Hơn nữa, tâm sẽ rất vững vàng, không còn dễ bị ảnh hưởng sức khỏe tinh thần vì được nâng lên hay hạ xuống, khen ngợi hay phỉ báng, tôn trọng hay khinh thường, được hay mất, vui hay khổ.

Tại sao? 

Vì sức mạnh của thiền định, tâm đã đầy đủ và thỏa mãn rồi, không cần tìm hạnh phúc từ bất cứ thứ gì ở thế gian nữa. 

Khi tâm không bám víu thế gian thì không bị thế gian chi phối, luôn giữ được sự ổn định.

Sức mạnh thiền định càng mạnh, sức khỏe tinh thần càng vững.

佛陀曾說，內心生起的貪、嗔、癡是有害的（AN3.66）

但有時，我們貪嗔癡厚、性格不好、造惡業，是由過去的惡業所影響的。

這裡說‘影響’，是因為過去的業力只是其中一個條件而促成每個行為；而實際上，每個思想、說話、行為都是由無數的條件組合而成的。

小編所說的話呢，是有大師父支持的

Luang Por Lersi Lingdam 曾說：

【當惡業結果時，每方面每樣都會變愚昧，會將「善的好的」看成「惡的壞的」，將「惡的壞的」看成「善的好的」。

當惡業成熟時，我們必須原諒他們，必須想到我們自己也一樣。有時候，我們也憤怒嗔恨別人，這憤怒嗔恨的行為是惡業，記住呐！

.....

憤怒是愚痴，愚昧，它是惡業。事實上，每個人都必定有惡業，我們也必須想着，惡業不會一直都結果，總有一天在未來，他的善業一定會生起，會存在，一定會結果。】

大家也可以看看以下的問答：

【**提問者：**

「尊敬的龍婆，我想為了善行而精進努力，但有時候也會感到厭倦沮喪，該怎麼辦呢？」

**Luang Por Lersi Lingdam：**

如果對精進努力感到厭倦沮喪，那說明是懶惰。有精進努力的人是勤奮的人。精進努力，是為了與惡行爭鬥，從而讓善果有希望。

這對人們來說是普通的事。那精進努力與惡念的爭鬥，是不可能時時刻刻都有的。有時是過去的不善業介入控制了心，那個時候會削弱善行，讓我們感到沮喪，不敢爭鬥，厭煩。

但當善業介入時，善業馬上起作用將那個不善業踢出去，這時就會勤奮，然後建造善行。每個人必定都會這樣。善業越來越多，有強大的力量了，就可以將那惡念踢出去。

當達到初果（Sotāpanna）時，不善業仍然能介入。

但介入無法介入太多。如果達到了初果，不善業無法介入太多，它會製造煩惱但無法令人造惡業。所謂的煩惱，或許需要憤怒生氣，對嗎？

🔸初果聖者仍然會有憤怒生氣；

🔸初果聖者仍然會有兩性的愛欲；

🔸初果聖者仍然會有對財富的渴望，但不會去違反戒律（沒有不正當手法）。

但那種真正有明淨清淨的心境的人，是阿羅漢。如果還沒達到阿羅漢，無論怎麼都仍然在爭鬥，但只是輕輕地在爭鬥。】

有時候，我們生起貪、嗔、癡，就是過去惡業的影響！

小編最近看到一個新聞是這樣的：【受害人（女性）在小紅書和LINE認識「周生」，聊得很投契，約好到台北某餐廳吃飯。當天盛裝赴約，卻等不到人。聯絡後收到自稱「經理」（LINE ID：陳）的訊息，說周生「臨時公司有事無法到場」，但如果支付「出場保證金」，就能馬上讓他離開公司陪她吃飯。這是「公司內部安全流程的一部分」，金額事後「全數退還」。受害人相信了，分次用比特幣ATM掃QR Code匯款，總共15萬元。每次匯完對方都說還要補款，她質疑後才驚覺不對，停止操作，已經損失15萬元，立刻報警。】

小編對這位女士是很憐憫的。宏觀來說，這明顯是惡業成熟了！

受到過去惡業的影響，使她生起了對男性的貪慾、渴望伴侶。惡業進一步推動她遇到騙子。因為被情慾所蒙蔽，她注定會受騙。

我們生起貪、嗔、癡，這肯定是受惡業所影響。為什麼？貪、嗔、癡本身就是燥熱的、讓人不舒服的、讓人不快樂的、讓內心灰蒙蒙一片的。這是一件壞事

如果真正是受善業影響，我們內心會感到清爽、愉悅的—這種狀態就是沒有貪、嗔、癡的狀態。這是一件好事

而且，當我們內心生起貪嗔癡，這就像原本清澈的池塘變得混濁了，我們不再能看清裡面有什麼了。同樣地，貪嗔癡也會讓我們看不清自己的利益、他人的利益、或兩者的利益（AN1.45）簡單來說，就是沒有智慧！笨啊！

因為看不清，所以老是在闖禍。闖禍代表什麼？代表惡業在成熟了！

所以，受到過去惡業的影響，我們生起貪嗔癡。同時，因為貪嗔癡，我們影響判斷而闖禍—造就過去的許多惡業成熟。

所以，要打破不斷倒霉的循環鏈非常簡單---我們只需不斷去除貪嗔癡、淨化自己的心。

那麼小編保證您的人生會快速遠離壞的方向、極速向好的方向前進

The Buddha once said that greed, aversion, and delusion arising in the mind are harmful (AN 3.66).

However, sometimes when our greed, aversion, and delusion are strong, when our character is poor, and when we create unwholesome kamma, it is influenced by past unwholesome kamma.

Here, “influence” is mentioned because past kamma is only one of the conditions that contributes to each action. In reality, every thought, word, and deed arises from countless conditions coming together.

What the editor says is supported by  great teachers. 

**Luang Por Lersi Lingdam** once said: 

“When unwholesome kamma ripens, everything in every aspect becomes foolish. One will see what is good and wholesome as evil and unwholesome, and see what is evil and unwholesome as good and wholesome.

When unwholesome kamma matures, we must forgive them. We must remember that we ourselves are the same. Sometimes we also get angry and hateful toward others. This act of anger and hatred is unwholesome kamma — remember that!

Anger is delusion and foolishness; it is unwholesome kamma. In truth, every person must have some unwholesome kamma. We must also think that unwholesome kamma will not ripen forever. One day in the future, their wholesome kamma will definitely arise, exist, and bear fruit.”

You can also read the following Q&A: 

**Questioner:** 

“Venerable Luang Por, I want to strive diligently for wholesome actions, but sometimes I feel tired and discouraged. What should I do?”

**Luang Por Lersi Lingdam:** 

If you feel tired and discouraged about striving diligently, it means there is laziness. A person who strives diligently is a diligent person. Striving diligently is to fight against unwholesome actions so that wholesome results have a chance.

This is an ordinary matter for people. The struggle between diligent effort and unwholesome thoughts cannot happen all the time. Sometimes past unwholesome kamma intervenes and takes control of the mind. At that time, it weakens wholesome actions, making us feel discouraged, afraid to fight, and annoyed.

But when wholesome kamma intervenes, it immediately acts to kick out that unwholesome kamma. Then we become diligent again and build wholesome actions. Everyone will definitely experience this. As wholesome kamma increases and gains strong power, it can kick out those unwholesome thoughts.

Even when one attains the first stage of enlightenment (Sotāpanna), unwholesome kamma can still intervene. 

However, the intervention cannot be too much. Once one has attained the first stage, unwholesome kamma cannot intervene too strongly. It may create defilements but cannot make one commit unwholesome actions. These so-called defilements may include anger, right?

🔸 A Sotāpanna still experiences anger; 

🔸 A Sotāpanna still has sensual desire toward the opposite sex; 

🔸 A Sotāpanna still desires wealth but will not violate the precepts (no improper methods).

However, the person who truly has a bright and pure mind is an Arahant. If one has not yet reached Arahantship, one will still be struggling, but it is only a light struggle.

Sometimes when we give rise to greed, aversion, and delusion, it is the influence of past unwholesome kamma!

Recently, the editor saw news like this: 【The victim (a woman) met “Zhou Sheng” on Xiaohongshu and LINE. They chatted very well and arranged to meet for dinner at a restaurant in Taipei. She dressed up and went, but he never showed up. After contacting him, she received a message from someone claiming to be his “manager” (LINE ID: Chen), saying that Zhou Sheng had a sudden company matter and could not come, but if she paid an “appearance guarantee deposit,” he could immediately leave the company to accompany her for dinner. This was part of the “company’s internal safety procedure,” and the money would be “fully refunded afterward.” The victim believed it and transferred a total of NT$150,000 in installments via Bitcoin ATM by scanning QR codes. Each time after transferring, the other party said more was needed. Only after she questioned it did she realize something was wrong, stop the operation, and report to the police after already losing NT$150,000.】

The editor feels great sympathy for this lady. From a broader perspective, this is clearly the ripening of unwholesome kamma! Influenced by past unwholesome kamma, she gave rise to greed and desire toward men and a longing for a companion. The unwholesome kamma further led her to encounter a scammer. Blinded by sensual desire, she was destined to be deceived.

When we give rise to greed, aversion, and delusion, it is definitely influenced by unwholesome kamma. Why? Because greed, aversion, and delusion themselves are burning, uncomfortable, make us unhappy, and cloud the mind. This is a bad thing.

If it were truly influenced by wholesome kamma, our mind would feel fresh and joyful — this state is one without greed, aversion, and delusion. This is a good thing.

Moreover, when greed, aversion, and delusion arise in our mind, it is like a originally clear pond becoming turbid; we can no longer see clearly what is inside. Similarly, greed, aversion, and delusion prevent us from clearly seeing our own benefit, others’ benefit, or the benefit of both (AN 1.45). In simple terms, there is no wisdom! We become foolish!

Because we cannot see clearly, we keep causing trouble. What does causing trouble mean? It means unwholesome kamma is ripening!

Therefore, influenced by past unwholesome kamma, we give rise to greed, aversion, and delusion. At the same time, because of greed, aversion, and delusion, our judgment is clouded and we cause trouble — causing many past unwholesome kammas to ripen.

So, breaking the cycle of constant misfortune is very simple — we only need to continuously remove greed, aversion, and delusion and purify our own mind.

Then the editor guarantees that your life will quickly move away from the bad direction and race toward the good direction.

พระพุทธเจ้าตรัสไว้ว่า ความโลภ โกรธ หลง ที่เกิดขึ้นในใจนั้นเป็นสิ่งที่เป็นโทษ (AN 3.66)

แต่บางครั้ง เมื่อเรามีความโลภ โกรธ หลง หนาแน่น มีนิสัยไม่ดี และกระทำอกุศลกรรม ก็เพราะได้รับอิทธิพลจากอกุศลกรรมในอดีต

คำว่า “อิทธิพล” ที่กล่าวถึงนี้ เพราะกรรมในอดีตเป็นเพียงหนึ่งในปัจจัยที่เกื้อหนุนให้เกิดพฤติกรรมแต่ละอย่างเท่านั้น ในความเป็นจริงแล้ว ทุกความคิด คำพูด และการกระทำ ล้วนเกิดจากปัจจัยนานัปการมารวมกัน

สิ่งที่บรรณาธิการกล่าวนี้ มีพระอาจารย์ใหญ่สนับสนุน 

**หลวงพ่อฤษีลิงดำ** เคยกล่าวว่า: 

“เมื่ออกุศลกรรมส่งผล ทุกด้านทุกอย่างจะกลายเป็นความโง่เขลา จะมองสิ่งที่ ‘ดีและเป็นกุศล’ เป็น ‘ชั่วและอกุศล’ และมองสิ่งที่ ‘ชั่วและอกุศล’ เป็น ‘ดีและเป็นกุศล’

เมื่ออกุศลกรรมสุกงอม เราต้องให้อภัยพวกเขา เราต้องคิดถึงตัวเราเองด้วย บางครั้งเราก็โกรธเกลียดคนอื่น การกระทำด้วยความโกรธเกลียดนี้คืออกุศลกรรม จำไว้เถอะ!

ความโกรธคือความหลง ความโง่เขลา มันคืออกุศลกรรม ในความเป็นจริงแล้ว ทุกคนย่อมมีอกุศลกรรม เราต้องคิดด้วยว่า อกุศลกรรมจะไม่ส่งผลตลอดไป สักวันหนึ่งในอนาคต กุศลกรรมของเขาจะเกิดขึ้น แน่นอนจะมีอยู่ และจะส่งผลอย่างแน่นอน”

ทุกท่านสามารถอ่านคำถาม-คำตอบต่อไปนี้ได้เช่นกัน: 

**ผู้ถาม:** 

“หลวงพ่อที่เคารพ ผมอยากตั้งใจทำความดีด้วยความเพียร แต่บางครั้งก็รู้สึกเหนื่อยท้อ ควรทำอย่างไรดีครับ?”

**หลวงพ่อฤษีลิงดำ:** 

ถ้ารู้สึกเหนื่อยท้อต่อการตั้งใจทำความดีด้วยความเพียร แสดงว่ามีความเกียจคร้าน คนที่ตั้งใจทำความดีด้วยความเพียรคือคนที่ขยัน การตั้งใจทำความดีด้วยความเพียรก็เพื่อต่อสู้กับอกุศล เพื่อให้กุศลผลมีโอกาสเกิดขึ้น

เรื่องนี้เป็นเรื่องธรรมดาสำหรับคนเรา การต่อสู้ระหว่างความเพียรกับอกุศลวิตกย่อมไม่เกิดขึ้นตลอดเวลา บางครั้งอกุศลกรรมในอดีตแทรกแซงควบคุมจิตใจ ในเวลานั้นจะทำให้กุศลอ่อนลง ทำให้เรารู้สึกท้อแท้ ไม่กล้าต่อสู้ รู้สึกเบื่อหน่าย

แต่เมื่อกุศลกรรมแทรกแซง กุศลกรรมจะลงมือทันทีเพื่อขับอกุศลกรรมนั้นออกไป ในเวลานั้นเราจะขยัน แล้วสร้างกุศลขึ้นมา ทุกคนย่อมเป็นเช่นนี้แน่นอน เมื่อกุศลกรรมมีมากขึ้นและมีพลังเข้มแข็ง ก็สามารถขับอกุศลวิตกนั้นออกไปได้

แม้บรรลุโสดาบันแล้ว อกุศลกรรมก็ยังแทรกแซงได้ 

แต่การแทรกแซงไม่สามารถมากเกินไป หากบรรลุโสดาบันแล้ว อกุศลกรรมไม่สามารถแทรกแซงได้มาก มันอาจสร้างกิเลสได้ แต่ไม่สามารถทำให้บุคคลนั้นทำอกุศลกรรมได้ กิเลสที่ว่านั้น อาจหมายถึงความโกรธใช่ไหม?

🔸 โสดาบันยังมีความโกรธได้; 

🔸 โสดาบันยังมีความอยากทางเพศต่อเพศตรงข้ามได้; 

🔸 โสดาบันยังมีความต้องการในทรัพย์สิน แต่จะไม่ละเมิดศีล (ไม่มีวิธีการที่ไม่ถูกต้อง)

แต่คนที่มีจิตใจที่สดใสและบริสุทธิ์อย่างแท้จริง คืออรหันต์ หากยังไม่บรรลุอรหันต์ ก็ยังคงต้องต่อสู้อยู่ แต่เป็นการต่อสู้ที่เบาบาง

บางครั้งเมื่อเราก่อให้เกิดความโลภ โกรธ หลง ก็คืออิทธิพลจากอกุศลกรรมในอดีต!

บรรณาธิการเพิ่งเห็นข่าวแบบนี้: 【เหยื่อ (หญิง) รู้จัก “โจวเซิง” ผ่านเสี่ยวหงซูและ LINE พูดคุยกันสนิทสนม นัดกินข้าวเย็นที่ร้านอาหารแห่งหนึ่งในไทเป วันนั้นเธอแต่งตัวสวยงามไป แต่เขาไม่ปรากฏตัว หลังจากติดต่อแล้ว ได้รับข้อความจากคนที่อ้างว่าเป็น “ผู้จัดการ” (LINE ID: เฉิน) บอกว่าโจวเซิงมีธุระบริษัทด่วนไม่สามารถมาได้ แต่หากชำระ “เงินประกันการออกงาน” ก็สามารถให้เขาออกจากบริษัทมาพบได้ทันที นี่เป็นส่วนหนึ่งของ “ขั้นตอนความปลอดภัยภายในบริษัท” และเงินจะ “คืนเต็มจำนวนภายหลัง” เหยื่อเชื่อและโอนเงินทั้งหมด 150,000 ดอลลาร์ไต้หวัน แบ่งเป็นหลายครั้งผ่าน Bitcoin ATM โดยสแกน QR Code ทุกครั้งหลังโอน ผู้รับบอกว่าต้องโอนเพิ่ม เธอตั้งคำถามแล้วจึงรู้สึกผิดปกติ หยุดการกระทำ และแจ้งตำรวจหลังจากเสียเงินไปแล้ว 150,000 ดอลลาร์ไต้หวัน】

บรรณาธิการรู้สึกสงสารผู้หญิงคนนี้มาก จากมุมมองกว้าง ๆ นี่คืออกุศลกรรมสุกงอมชัดเจน! ได้รับอิทธิพลจากอกุศลกรรมในอดีต ทำให้เธอก่อให้เกิดความโลภและความอยากต่อผู้ชาย รวมถึงความปรารถนาที่จะมีคู่ครอง อกุศลกรรมยังผลักดันให้เธอพบกับมิจฉาชีพ เพราะถูกกิเลสทางเพศบังตา เธอจึง注定ที่จะถูกหลอก

เมื่อเราก่อให้เกิดความโลภ โกรธ หลง นี่คือได้รับอิทธิพลจากอกุศลกรรมอย่างแน่นอน ทำไม? เพราะความโลภ โกรธ หลง เองนั้นร้อนรุ่ม ทำให้ไม่สบายใจ ทำให้ไม่มีความสุข และทำให้จิตใจมืดมน นี่คือสิ่งที่ไม่ดี

หากได้รับอิทธิพลจากกุศลกรรมอย่างแท้จริง จิตใจของเราจะรู้สึกสดชื่นและมีความสุข — สภาวะนี้คือสภาวะที่ไม่มีโลภ โกรธ หลง นี่คือสิ่งที่ดี

ยิ่งกว่านั้น เมื่อความโลภ โกรธ หลง เกิดขึ้นในใจเรา ก็เหมือนกับสระน้ำที่เคยใสสะอาดกลายเป็นขุ่นมัว เราจะมองไม่เห็นว่ามีอะไรอยู่ข้างในอีกต่อไป ในทำนองเดียวกัน ความโลภ โกรธ หลง ก็ทำให้เราเห็นไม่ชัดถึงประโยชน์ของตนเอง ประโยชน์ของผู้อื่น หรือประโยชน์ของทั้งสองฝ่าย (AN 1.45) ง่าย ๆ ก็คือไม่มีปัญญา! โง่เขลา!

เพราะมองไม่ชัด เราจึงมักก่อเรื่องวุ่นวาย การก่อเรื่องวุ่นวายหมายความว่าอะไร? หมายความว่าอกุศลกรรมกำลังสุกงอม!

ดังนั้น ได้รับอิทธิพลจากอกุศลกรรมในอดีต เราจึงก่อให้เกิดความโลภ โกรธ หลง ในขณะเดียวกัน เพราะความโลภ โกรธ หลง เราจึงตัดสินใจผิดพลาดและก่อเรื่องวุ่นวาย — ทำให้อกุศลกรรมในอดีตหลายอย่างสุกงอม

ดังนั้น การทำลายวงจรของความโชคร้ายที่ต่อเนื่องกันนั้นง่ายมาก — เราต้องกำจัดความโลภ โกรธ หลง อย่างต่อเนื่อง และชำระล้างจิตใจของตนเอง

แล้วบรรณาธิการรับประกันว่าชีวิตของคุณจะห่างไกลจากทิศทางที่ไม่ดีอย่างรวดเร็ว และก้าวไปข้างหน้าอย่างรวดเร็วในทิศทางที่ดี

Đức Phật từng nói rằng lòng tham, sân, si khởi lên trong tâm là có hại (AN 3.66).

Tuy nhiên, đôi khi chúng ta có lòng tham, sân, si dày đặc, tính cách không tốt, tạo ác nghiệp, là do bị ảnh hưởng bởi ác nghiệp trong quá khứ.

Ở đây nói “ảnh hưởng” vì nghiệp lực quá khứ chỉ là một trong những điều kiện thúc đẩy mỗi hành vi; còn thực tế thì mỗi suy nghĩ, lời nói, hành động đều được tạo thành từ vô số điều kiện kết hợp lại.

Những gì biên tập viên nói có sự ủng hộ của vị thầy lớn. 

**Luang Por Lersi Lingdam** từng nói: 

“Khi ác nghiệp chín muồi, mọi khía cạnh mọi thứ đều trở nên ngu muội, sẽ coi ‘điều thiện tốt’ thành ‘điều ác xấu’, và coi ‘điều ác xấu’ thành ‘điều thiện tốt’.

Khi ác nghiệp chín muồi, chúng ta phải tha thứ cho họ, phải nghĩ rằng chính chúng ta cũng vậy. Đôi khi chúng ta cũng giận dữ, sân hận người khác, hành vi giận dữ sân hận này là ác nghiệp, hãy nhớ nhé!

Sự giận dữ là si mê, ngu muội, đó là ác nghiệp. Thực tế, ai cũng nhất định có ác nghiệp, chúng ta cũng phải nghĩ rằng ác nghiệp sẽ không luôn luôn chín muồi, một ngày nào đó trong tương lai, thiện nghiệp của họ nhất định sẽ sinh khởi, sẽ tồn tại, nhất định sẽ chín muồi.”

Mọi người cũng có thể xem hỏi đáp sau đây: 

**Người hỏi:** 

“Kính thưa sư phụ, con muốn tinh tấn nỗ lực vì những việc thiện, nhưng đôi khi cũng cảm thấy mệt mỏi chán nản, phải làm sao đây ạ?”

**Luang Por Lersi Lingdam:** 

Nếu cảm thấy mệt mỏi chán nản đối với việc tinh tấn nỗ lực, điều đó cho thấy là lười biếng. Người tinh tấn nỗ lực là người siêng năng. Tinh tấn nỗ lực là để chiến đấu với ác hạnh, từ đó khiến quả thiện có hy vọng.

Đây là chuyện bình thường đối với mọi người. Cuộc chiến đấu giữa tinh tấn và ác niệm không thể xảy ra từng giây từng phút. Đôi khi ác nghiệp quá khứ can thiệp kiểm soát tâm, lúc đó sẽ làm suy yếu thiện hạnh, khiến chúng ta cảm thấy chán nản, không dám chiến đấu, cảm thấy phiền.

Nhưng khi thiện nghiệp can thiệp, thiện nghiệp sẽ lập tức hành động đẩy ác nghiệp đó ra ngoài, lúc này sẽ siêng năng, rồi xây dựng thiện hạnh. Ai cũng nhất định sẽ như vậy. Thiện nghiệp càng nhiều, có sức mạnh mạnh mẽ, có thể đẩy ác niệm đó ra ngoài.

Khi đạt được Sơ quả (Sotāpanna), ác nghiệp vẫn có thể can thiệp.

Nhưng sự can thiệp không thể quá nhiều. Nếu đã đạt được Sơ quả, ác nghiệp không thể can thiệp quá mạnh, nó sẽ tạo ra phiền não nhưng không thể khiến người ta tạo ác nghiệp. Phiền não được gọi là vậy, có lẽ cần sự giận dữ, phải không?

🔸 Thánh giả Sơ quả vẫn có thể giận dữ; 

🔸 Thánh giả Sơ quả vẫn có dục vọng tình dục với giới tính khác; 

🔸 Thánh giả Sơ quả vẫn có sự khao khát tài sản, nhưng sẽ không vi phạm giới luật (không có phương pháp không chính đáng).

Nhưng người thực sự có tâm cảnh trong sáng thanh tịnh là A-la-hán. Nếu chưa đạt được A-la-hán, dù thế nào cũng vẫn đang chiến đấu, nhưng chỉ là chiến đấu một cách nhẹ nhàng.

Đôi khi chúng ta khởi lên lòng tham, sân, si, chính là ảnh hưởng của ác nghiệp trong quá khứ!

Gần đây biên tập viên thấy một tin tức như thế này: 【Nạn nhân (nữ) quen “Chu Sinh” qua Xiaohongshu và LINE, nói chuyện rất hợp, hẹn ăn tối tại một nhà hàng ở Đài Bắc. Hôm đó cô ấy ăn mặc chỉnh tề đi, nhưng anh ta không xuất hiện. Sau khi liên lạc, nhận được tin nhắn từ người tự xưng là “quản lý” (LINE ID: Trần), nói Chu Sinh có việc công ty đột xuất không thể đến, nhưng nếu trả “tiền bảo đảm xuất hiện”, có thể ngay lập tức cho anh ta rời công ty để đi cùng cô ấy ăn tối. Đây là “một phần của quy trình an toàn nội bộ công ty”, số tiền sẽ “hoàn trả toàn bộ sau này”. Nạn nhân tin tưởng và chuyển tổng cộng 150.000 Đài tệ theo nhiều đợt qua Bitcoin ATM bằng cách quét mã QR. Mỗi lần chuyển xong đối phương lại nói cần bổ sung, cô ấy nghi ngờ sau đó mới nhận ra không đúng, dừng thao tác, đã mất 150.000 Đài tệ thì mới báo cảnh sát.】

Biên tập viên rất thương cảm người phụ nữ này. Từ góc nhìn vĩ mô, đây rõ ràng là ác nghiệp chín muồi! Bị ảnh hưởng bởi ác nghiệp trong quá khứ, khiến cô ấy khởi lên lòng tham dục đối với nam giới, khao khát có bạn đời. Ác nghiệp tiếp tục thúc đẩy cô ấy gặp phải kẻ lừa đảo. Vì bị dục vọng che lấp, cô ấy nhất định sẽ bị lừa.

Khi chúng ta khởi lên lòng tham, sân, si, chắc chắn là chịu ảnh hưởng của ác nghiệp. Tại sao? Vì lòng tham, sân, si bản thân chúng vốn nóng bức, khiến người ta không thoải mái, không hạnh phúc, khiến nội tâm mù mịt. Đây là một việc xấu.

Nếu thực sự chịu ảnh hưởng của thiện nghiệp, nội tâm chúng ta sẽ cảm thấy trong lành, vui vẻ — trạng thái này chính là trạng thái không có lòng tham, sân, si. Đây là một việc tốt.

Hơn nữa, khi nội tâm chúng ta khởi lên lòng tham sân si, giống như hồ nước vốn trong trẻo trở nên đục ngầu, chúng ta không còn nhìn rõ bên trong có gì nữa. Tương tự, lòng tham sân si cũng khiến chúng ta không nhìn rõ lợi ích của chính mình, lợi ích của người khác, hoặc lợi ích của cả hai (AN 1.45). Nói đơn giản, là không có trí tuệ! Ngốc nghếch!

Vì nhìn không rõ, nên cứ liên tục gây họa. Gây họa đại diện cho điều gì? Đại diện cho ác nghiệp đang chín muồi!

Vì vậy, chịu ảnh hưởng của ác nghiệp trong quá khứ, chúng ta khởi lên lòng tham sân si. Đồng thời, vì lòng tham sân si, chúng ta ảnh hưởng đến phán đoán mà gây họa — khiến nhiều ác nghiệp trong quá khứ chín muồi.

Vậy nên, để phá vỡ chuỗi vòng lặp liên tục xui xẻo rất đơn giản — chúng ta chỉ cần liên tục loại bỏ lòng tham sân si, thanh lọc tâm của chính mình.

Khi đó biên tập viên đảm bảo cuộc đời của bạn sẽ nhanh chóng rời xa hướng xấu, tiến về hướng tốt với tốc độ cực nhanh.

【中、English、ไทย、Tiếng Việt】如果我們想好像張哲瀚、Black pink  rosé  那麼好看

如果我們想好像英女王那麼長壽

如果我們想好像金正恩那麼快樂（說笑啦 XD）

如果我們想好像Taylor Swift 那麼有名聲

如果我們想好像特朗普那麼有統治權

那我們就要培育四不壞凈

佛陀保證，具備四不壞凈的人今生就會得到這些利益（SN55.30）

是哪四不壞凈呢？

就是對佛陀有不壞的信心

對法有不壞的信心

對僧有不壞的信心

具備圓滿的五戒（AN5.179）

對佛陀有不壞的信心，就是要穩固不破地相信佛陀

是一位已經滅盡一切煩惱的人（阿羅漢arahaṃ）、

已完全圓滿覺悟者（遍正覺者sammāsambuddho）、

智慧和德行都圓滿具足者（明行具足 vijjācaraṇasampanno）、

已經達到善的狀態（善逝sugato）、

完全知道這個世界者（世間解lokavidū）、

堪受訓練者的無上訓練者 （anuttaro purisadammasārathi）、

天神和人類的導師 （satthā devamanussānaṃ）、

覺者（佛陀 buddho）、

具備福德者（世尊 bhagavā）

對法有不壞的信心，就是穩固不破地相信四聖諦具備以下的特質。

首先，四聖諦是什麼呢？

各種負面情緒、不好的遭遇、滲有執著的身心本身就是不讓人滿意的（苦聖諦）

渴愛是痛苦的原因（苦集聖諦）

渴愛的止息是痛苦的止息（苦滅聖諦）

八聖道/戒定慧是滅苦之道（苦滅之道聖諦）

四聖諦具備什麼特質呢？

善說的（Svākkhāto）：世尊所說的法是「善巧、完整、清晰」地宣說的。沒有錯誤、沒有隱藏、適合不同根器的眾生，能真正引導解脫。

現見的（Sandiṭṭhiko）：法的果報可以「當下親自體驗」，不需要等到來世。修行者可以立即看到法的真實效果

無時的（Akāliko）：法的利益是「即時」的，不受時間限制。只要如法修行，當下就能產生效果，不必等待很久。

來見的（Ehipassiko）：法是「邀請大家來親自檢驗」的。佛陀從不強迫人相信，而是鼓勵大家「來看、來驗證」，像邀請客人「請進來看看」。

導引的（Opaneyyiko）：法能「引導」修行者逐步向前，朝向更高的層次，直到究竟解脫。像一條清楚的道路，帶領人走向目標。

智者自證的（Paccattaṃ veditabbo viññūhi）：法的真實利益必須「由有智慧的人自己親自體證」，無法只靠別人轉述。必須自己實踐、自己體驗。

對僧有不壞的信心，就是相信四雙八士具備以下的特質

首先，四雙八士是什麼呢？

就是入流道者（他們具備一定程度的信力、精進力、記憶力/念力、定力、智慧力，但經過智慧足夠地審思後接受佛法；或者對佛陀有足夠程度的情愛。這類人注定會在死前入流 （SN55.24））

入流者/初果聖者 （他們已經斷除‘我’存在的感覺、執著無助於解脫的戒條、對三寶的懷疑）

二道聖者

二果聖者 （他們已經削弱了貪和嗔）

三道聖者

三果聖者 （他們已經進一步斷除了欲貪、嗔）

阿羅漢道聖者

阿羅漢聖者 （他們已經斷除一切煩惱，包括對禪定的貪慾、我慢、散亂、無明）

以下是他們的特質，要對他們的特質有不壞的信心：

善行者（Suppaṭipanno）：僧伽的修行是「善巧、正確」的。他們依照佛陀所教導的正法、正道修行，沒有偏差。

正直行者（Ujuppaṭipanno）：修行是「正直、端正」的。不走歪路、不詭詐，心行正直清淨。

如理行者（Ñāyappaṭipanno）：依照「真理、道理」（ñāya）修行。所行與佛法完全相應，不違背緣起與四聖諦。

如法行者（Sāmīcippaṭipanno）：行為「如法、合宜」，完全符合戒律與僧團規範，是值得效法的榜樣。

應受供養者（Āhuneyyo）：值得接受信眾的供養（食物、衣服、醫藥等），因為他們是清淨的福田，布施給他們有大果報

應受招待者（Pāhuneyyo）：值得被特別招待、尊敬接待。

應受布施者（Dakkhiṇeyyo）：值得接受布施，布施給他們能產生廣大福報。

應受合掌敬禮者（Añjalikaraṇīyo）：值得大家合掌尊敬、禮敬。

世間無上福田（Anuttaraṃ puññakkhettaṃ lokassa）：是世間最殊勝的福田。對僧伽供養、布施，能得到無量福報。

而五戒就是

1.不殺生

2.不偷盜

3.不邪淫

4.不妄語

5.不飲酒吸毒

===

如果做到以上的話，佛陀保證您今生就會變得好看、長壽、快樂、有名聲、成為人中頭目！

然而，您可能會問，怎可能今生就會立即變得好看呢？

最快大幅度改變容貌的方法其實是整容

但就算我們不整容，假如我們具備這四不壞凈，我們的心就會立馬產生變化了。 根據《阿比達摩論》，我們的心是會產生物質元素的，是會影響我們的容貌和身體的。

當我們的心具備了這麼上妙的特質、好德性，很自然就會讓我們的容貌變得光亮、明淨、柔和、融和。就算臉龐不像明星那麼精緻，也必定會當生變得讓人百看不厭的

因此如果誰想改變命運，就必須盡快培育這四不壞凈

==

If we want to be as good-looking as Zhang Zhehan or BLACKPINK’s Rosé, 

If we want to live as long as the Queen, 

If we want to be as happy as Kim Jong-un (just kidding XD), 

If we want to be as famous as Taylor Swift, 

If we want to have as much ruling power as Trump, 

Then we must cultivate the **Four Unbreakable Confidences**. 

The Buddha guarantees that a person who possesses the Four Unbreakable Confidences will obtain these benefits in this very life (SN 55.30).

What are these Four Unbreakable Confidences? 

They are: unwavering confidence in the Buddha, unwavering confidence in the Dhamma, unwavering confidence in the Sangha, and the complete observance of the Five Precepts (AN 5.179).

**Unwavering confidence in the Buddha** means firmly and unshakably believing that the Buddha is: 

an Arahant (arahaṃ), 

a Fully Enlightened One (sammāsambuddho), 

accomplished in knowledge and conduct (vijjācaraṇasampanno), 

the Well-Gone One (sugato), 

the Knower of the World (lokavidū), 

the Unsurpassed Trainer of persons to be tamed (anuttaro purisadammasārathi), 

the Teacher of gods and humans (satthā devamanussānaṃ), 

the Awakened One (buddho), 

and the Blessed One (bhagavā).

**Unwavering confidence in the Dhamma** means firmly believing that the Four Noble Truths possess the following qualities. 

First, what are the Four Noble Truths? 

- The truth of suffering: Negative emotions, unpleasant experiences, and the body-mind tainted by clinging are inherently unsatisfactory. 

- The truth of the origin of suffering: Craving is the cause of suffering. 

- The truth of the cessation of suffering: The cessation of craving is the cessation of suffering. 

- The truth of the path leading to the cessation of suffering: The Noble Eightfold Path (morality, concentration, and wisdom) is the way to end suffering.

The Four Noble Truths possess these qualities: 

- **Well-expounded** (Svākkhāto): The Dhamma taught by the Blessed One is skillfully, completely, and clearly explained. It contains no errors, no hidden meanings, and is suitable for beings of different capacities, truly leading to liberation. 

- **Visible here and now** (Sandiṭṭhiko): The results of the Dhamma can be directly experienced in the present life. Practitioners can immediately see its real effects. 

- **Timeless** (Akāliko): The benefits of the Dhamma are immediate and not bound by time. As long as one practices correctly, results arise right away without long waiting. 

- **Inviting investigation** (Ehipassiko): The Dhamma invites everyone to come and see for themselves. The Buddha never forces belief but encourages people to “come and verify,” like inviting a guest to “please come in and take a look.” 

- **Leading onward** (Opaneyyiko): The Dhamma guides practitioners step by step toward higher levels until final liberation, like a clear path leading to the goal. 

- **To be realized by the wise for themselves** (Paccattaṃ veditabbo viññūhi): The true benefits of the Dhamma must be personally realized by the wise; they cannot be fully understood merely through others’ descriptions. One must practice and experience them oneself.

**Unwavering confidence in the Sangha** means believing that the Four Pairs and Eight Individuals possess the following qualities. 

First, what are the Four Pairs and Eight Individuals? 

They are: 

- The person on the path to stream-entry and the stream-enterer (Sotāpanna), 

- The person on the path to once-returning and the once-returner (Sakadāgāmī), 

- The person on the path to non-returning and the non-returner (Anāgāmī), 

- The person on the path to arahantship and the arahant. 

These noble ones have the following qualities: 

- **Practicing well** (Suppaṭipanno): The Sangha practices skillfully and correctly according to the Dhamma taught by the Buddha. 

- **Practicing uprightly** (Ujuppaṭipanno): Their practice is straight and honest, without deceit or crookedness. 

- **Practicing in accordance with the Dhamma** (Ñāyappaṭipanno): Their conduct is in full harmony with truth and the Four Noble Truths. 

- **Practicing properly** (Sāmīcippaṭipanno): Their behavior fully accords with the Vinaya and monastic discipline; they are worthy examples. 

- **Worthy of offerings** (Āhuneyyo): They are worthy of receiving offerings (food, robes, medicine, etc.) because they are a pure field of merit. 

- **Worthy of hospitality** (Pāhuneyyo): They are worthy of special respect and hospitality. 

- **Worthy of gifts** (Dakkhiṇeyyo): Offerings given to them generate great merit. 

- **Worthy of reverential salutation** (Añjalikaraṇīyo): They are worthy of being greeted with joined palms in respect. 

- **The supreme field of merit for the world** (Anuttaraṃ puññakkhettaṃ lokassa): They are the most excellent field of merit in the world. Offerings and support given to the Sangha bring immeasurable blessings.

The **Five Precepts** are: 

1. Not killing living beings 

2. Not taking what is not given 

3. Not engaging in sexual misconduct 

4. Not lying 

5. Not consuming intoxicants (alcohol and drugs)

---

If we cultivate the above, the Buddha guarantees that in this very life we will become good-looking, long-lived, happy, famous, and a leader among people!

You might wonder: How can we immediately become good-looking in this life? 

The fastest way to drastically change one’s appearance is plastic surgery. 

However, even without surgery, if we possess these Four Unbreakable Confidences, our mind will immediately transform. According to the Abhidhamma, the mind produces material elements that directly affect our appearance and body. When the mind is endowed with such excellent qualities and virtues, it naturally makes our appearance bright, clear, gentle, and harmonious. Even if our facial features are not as refined as those of celebrities, we will definitely become someone pleasant to look at again and again in this very life.

Therefore, anyone who wishes to change their destiny must cultivate these **Four Unbreakable Confidences** as soon as possible.

---

หากเราอยากสวยเหมือนจางเจ๋อหาน หรือ โรเซ่ แบล็กพิงก์ 

หากเราอยากมีอายุยืนยาวเหมือนสมเด็จพระราชินี 

หากเราอยากมีความสุขเหมือนคิมจองอึน (ล้อเล่นนะ XD) 

หากเราอยากมีชื่อเสียงดังเหมือนเทย์เลอร์ สวิฟต์ 

หากเราอยากมีอำนาจในการปกครองเหมือนโดนัลด์ ทรัมป์ 

เราต้องเพาะบ่ม **สี่ความเชื่อมั่นที่ไม่เสื่อมคลาย** (สี่อริยสัจจ์ไม่เสื่อม) 

พระพุทธเจ้าทรงรับรองว่า ผู้มีสี่ความเชื่อมั่นที่ไม่เสื่อมคลายนี้ จะได้รับประโยชน์เหล่านี้ในชาตินี้ (SN 55.30)

สี่ความเชื่อมั่นที่ไม่เสื่อมคลายคืออะไร? 

คือ ความเชื่อมั่นที่ไม่เสื่อมคลายในพระพุทธเจ้า ความเชื่อมั่นที่ไม่เสื่อมคลายในพระธรรม ความเชื่อมั่นที่ไม่เสื่อมคลายในพระสงฆ์ และการรักษาศีลห้าอย่างครบถ้วน (AN 5.179)

**ความเชื่อมั่นที่ไม่เสื่อมคลายในพระพุทธเจ้า** คือการเชื่อมั่นอย่างมั่นคงไม่คลอนแคลนว่าพระพุทธเจ้าเป็น... 

อรหันต์ (arahaṃ) ผู้ดับกิเลสทั้งปวงแล้ว 

ผู้ตรัสรู้ชอบด้วยปัญญาอันยอดเยี่ยม (sammāsambuddho) 

ผู้ถึงพร้อมด้วยวิชชาและจรณะ (vijjācaraṇasampanno) 

ผู้ไปดีแล้ว (sugato) 

ผู้รู้แจ้งโลก (lokavidū) 

ผู้ฝึกบุคคลที่ควรฝึกได้อย่างยอดเยี่ยม (anuttaro purisadammasārathi) 

ครูของเทวดาและมนุษย์ (satthā devamanussānaṃ) 

ผู้ตื่นรู้ (buddho) 

และผู้มีพระคุณอันประเสริฐ (bhagavā)

**ความเชื่อมั่นที่ไม่เสื่อมคลายในพระธรรม** คือการเชื่อมั่นอย่างมั่นคงว่าอริยสัจสี่มีคุณสมบัติดังนี้... 

(อธิบายอริยสัจสี่และคุณสมบัติหกประการ: Svākkhāto, Sandiṭṭhiko, Akāliko, Ehipassiko, Opaneyyiko, Paccattaṃ veditabbo viññūhi ตามต้นฉบับ)

**ความเชื่อมั่นที่ไม่เสื่อมคลายในพระสงฆ์** คือการเชื่อมั่นใน “สี่คู่แปดบุคคล” ผู้มีคุณสมบัติ... 

(อธิบายสี่คู่แปดบุคคลและคุณสมบัติเก้าประการ: Suppaṭipanno, Ujuppaṭipanno ฯลฯ ตามต้นฉบับ)

**ศีลห้า** คือ 

1. ไม่ฆ่าสัตว์ 

2. ไม่ลักทรัพย์ 

3. ไม่ประพฤติผิดในกาม 

4. ไม่พูดเท็จ 

5. ไม่ดื่มสุราและเสพสิ่งมึนเมา

หากทำได้ตามนี้ พระพุทธเจ้าทรงรับรองว่าในชาตินี้ท่านจะสวย อยู่ยืนนาน สุขใจ มีชื่อเสียง และเป็นหัวหน้าของคน!

อย่างไรก็ตาม ท่านอาจสงสัยว่า “จะสวยได้ทันทีในชาตินี้ได้อย่างไร?” 

วิธีเปลี่ยนโฉมหน้าอย่างรวดเร็วที่สุดคือการศัลยกรรม 

แต่แม้ไม่ศัลยกรรม หากเรามีสี่ความเชื่อมั่นที่ไม่เสื่อมคลาย จิตของเราจะเปลี่ยนแปลงทันที ตามหลักอภิธรรม จิตย่อมผลิตธาตุรูปที่ส่งผลต่อรูปร่างและใบหน้า เมื่อจิตมีคุณธรรมอันประเสริฐ ใบหน้าจะสดใส ผ่องใส อ่อนโยน และน่ามอง แม้ใบหน้าจะไม่เหมือนดารา ก็จะกลายเป็นคนที่น่าดูซ้ำแล้วซ้ำเล่าในชาตินี้

ดังนั้น ผู้ใดปรารถนาจะเปลี่ยนชะตา ควรรีบเพาะบ่ม **สี่ความเชื่อมั่นที่ไม่เสื่อมคลาย** โดยเร็วที่สุด

---

Nếu chúng ta muốn đẹp như Trương Triết Hãn hoặc Rosé BLACKPINK, 

Nếu chúng ta muốn sống lâu như Nữ hoàng, 

Nếu chúng ta muốn hạnh phúc như Kim Jong-un (nói đùa thôi XD), 

Nếu chúng ta muốn nổi tiếng như Taylor Swift, 

Nếu chúng ta muốn có quyền lực cai trị như Trump, 

Thì chúng ta cần tu tập **Bốn Sự Tin Tưởng Bất Hoại** (Tứ Bất Hoại Tịnh). 

Đức Phật bảo đảm rằng người có đủ Bốn Sự Tin Tưởng Bất Hoại sẽ được những lợi ích này ngay trong đời hiện tại (SN 55.30).

Bốn Sự Tin Tưởng Bất Hoại là gì? 

Đó là: Tin tưởng bất hoại đối với Phật, tin tưởng bất hoại đối với Pháp, tin tưởng bất hoại đối với Tăng, và giữ trọn vẹn Năm Giới (AN 5.179).

**Tin tưởng bất hoại đối với Phật** nghĩa là tin chắc chắn, không lay chuyển rằng Đức Phật là: 

A-la-hán (arahaṃ) – người đã đoạn tận mọi phiền não, 

Chánh Đẳng Chánh Giác (sammāsambuddho), 

Minh Hạnh Túc (vijjācaraṇasampanno), 

Thiện Thệ (sugato), 

Thế Gian Giải (lokavidū), 

Vô Thượng Sĩ Điều Ngự Trượng Phu (anuttaro purisadammasārathi), 

Thiên Nhân Sư (satthā devamanussānaṃ), 

Phật Đà (buddho), 

và Thế Tôn (bhagavā).

**Tin tưởng bất hoại đối với Pháp** nghĩa là tin chắc chắn rằng Tứ Thánh Đế có các đặc tính sau... 

(Giải thích Tứ Thánh Đế và sáu đặc tính: Svākkhāto, Sandiṭṭhiko, Akāliko, Ehipassiko, Opaneyyiko, Paccattaṃ veditabbo viññūhi theo nguyên văn)

**Tin tưởng bất hoại đối với Tăng** nghĩa là tin vào “Tứ Song Bát Bối” với các đặc tính... 

(Giải thích bốn đôi tám bậc và chín đặc tính: Suppaṭipanno, Ujuppaṭipanno... theo nguyên văn)

**Năm Giới** là: 

1. Không sát sinh 

2. Không trộm cắp 

3. Không tà dâm 

4. Không nói dối 

5. Không uống rượu và dùng chất say

Nếu làm được những điều trên, Đức Phật bảo đảm rằng trong đời này quý vị sẽ đẹp, sống lâu, hạnh phúc, nổi tiếng và trở thành người đứng đầu trong loài người!

Tuy nhiên, quý vị có thể hỏi: “Làm sao có thể đẹp ngay trong đời này?” 

Cách thay đổi diện mạo nhanh nhất là phẫu thuật thẩm mỹ. 

Nhưng ngay cả khi không phẫu thuật, nếu chúng ta có đủ Bốn Sự Tin Tưởng Bất Hoại, tâm của chúng ta sẽ thay đổi ngay lập tức. Theo A-tỳ-đạt-ma, tâm sinh ra các yếu tố vật chất ảnh hưởng đến dung mạo và cơ thể. Khi tâm có những phẩm chất và đức hạnh cao đẹp như vậy, dung mạo tự nhiên sẽ trở nên sáng sủa, thanh tịnh, dịu dàng và hòa hợp. Dù khuôn mặt không tinh xảo như ngôi sao, chúng ta vẫn sẽ trở thành người khiến người khác nhìn mãi không chán trong đời này.

Do đó, ai muốn thay đổi vận mệnh thì phải mau chóng tu tập **Bốn Sự Tin Tưởng Bất Hoại** này.

如果誰想迅速改變命運

就要培育四不壞凈：對佛、法、僧的不壞信心，具備不破的戒德

佛陀說，具備這四不壞凈的天神或人類，都是長壽、美麗、快樂、有名聲、有權勢的 （SN55.30）

怎樣可以培育對三寶的不壞信心？

就是認識和實踐四聖諦：

渴求是痛苦的原因

渴求一熄滅痛苦就熄滅

導向痛苦熄滅的方法就是八聖道/戒、定、慧

如果我們能常常這樣實踐，就會對佛法有不壞的信心---因為痛苦真的因為實踐四聖諦而得以減少哦！

而誰說這個四聖諦？就是佛陀囖。所以我們也對佛陀有不壞的信心

而我們自己是誰？ 就是僧--四雙八士囖。所以我們也對僧有不壞的信心

我們也具備五戒，不傷害自己、不傷害別人

如此，我們當生就會長壽、容光煥發、快樂、有好的名譽、有權勢了

這就是改變命運的方法

If anyone wants to quickly change their fate,

they should cultivate the **four unbreakable purities** (four types of unshakeable confidence /  catasso aveccappasādā):

1. Unshakable confidence in the Buddha 

2. Unshakable confidence in the Dhamma 

3. Unshakable confidence in the Sangha 

4. Unbroken precepts

The Buddha said: 

Any deva or human being who possesses these four unbreakable purities will have: 

long life, beauty, happiness, good reputation, and power/authority. 

（SN 55.30 / Saṃyutta Nikāya 55.30）

How can we cultivate unshakable confidence in the Triple Gem (Buddha, Dhamma, Sangha)?

It is by **knowing and practicing the Four Noble Truths**:

- Craving is the cause of suffering 

- When craving completely ceases, suffering completely ceases 

- The way leading to the cessation of suffering is the Noble Eightfold Path 

 (which is summarized as: precepts, stillness, wisdom )

If we can consistently practice in this way, we will develop **unshakable confidence in the Dhamma** — because we directly see and experience that suffering really does decrease when we practice the Four Noble Truths!

And who taught these Four Noble Truths? It was the Buddha. 

Therefore we also develop unshakable confidence in the **Buddha**.

And who are “we” when we practice in this way? 

We are the **Sangha** — the four pairs, the eight kinds of noble persons ( the ariya-sangha). 

Therefore we also develop unshakable confidence in the **Sangha**.

Furthermore, we keep the **five precepts** — not harming ourselves and not harming others.

When we have these qualities, even in this very life we will have: 

long life, radiant appearance, happiness, good reputation, and influence/power.

**This is the way to change one’s destiny.**

其實我們看自己的運氣是越來越好，還是越來越差

只需要看自己的品德是越來越好吖，還是越來越差

是的，我們的人品和運氣是掛鉤的

基本上，假如我們人品差、沒有正念，就會傷害別人。別人受到我們傷害會怎樣？ 討厭我們囖。當他們討厭我們，我們就不能從他身上得到口碑、順從、尊重、喜愛，簡單來說，就是名譽、權力、地位、慈心。

我們沒有正念、沒有品格，也會造出種種傷害自己的行為，讓自己平白受苦。

所以運氣肯定差！

相反，假如我們有道德，正念好；就不會傷害別人，只會利益別人。當別人受到我們的恩惠時會怎樣？對我們感恩、喜歡我們囖~ 當他們喜歡我們，我們就能從他身上得到口碑、順從、尊重、喜愛，簡單來說，就是名譽、權力、地位、慈心。

我們正念強、有道德，也會造出種種利益自己的行為，讓自己快樂。

所以運氣肯定好！

Actually, to see if our luck is improving or declining, 

we only need to see if our character is improving or declining. 

Yes, our personal integrity and our luck are connected.

Basically, if we have poor character and lack mindfulness, we will harm others. What happens when others are hurt by us? They dislike us. When they dislike us, we cannot gain from them good reputation, compliance, respect, or affection—simply put, we lose reputation, power, status, and goodwill. 

Without mindfulness and without integrity, we also create various actions that harm ourselves, causing ourselves unnecessary suffering. 

So our luck is definitely poor!

Conversely, if we are virtuous and have strong mindfulness, we will not harm others but will only benefit them. What happens when others receive kindness from us? They feel grateful and like us. When they like us, we can gain from them good reputation, compliance, respect, and affection—simply put, we gain reputation, power, status, and goodwill. 

With strong mindfulness and virtue, we also create various actions that benefit ourselves, bringing ourselves happiness. 

So our luck is definitely good!

從現在開始

讓我們只管守好自己的心吧

如此，一切美好的事物都會自己來找我們

那麼...難道說真的不用去爭取追逐它們嗎？

不用的

為什麼？因為我們的一切思想、說話、行為，全都是條件組合的

要有一些條件來到，我們才會生起每一個思想、說話、行為

一切美好的東西也是如此，它們都是條件組合而生的

不是我們想就有的

貪嗔癡導向不好的境遇

無貪、無嗔、無癡導向好的境遇

貪嗔癡的心當下就是痛苦

無貪、無嗔、無癡的心當下就是清涼自在

因此我們的職責僅僅只是盡量讓貪、嗔、癡不要生起，增強一切善法

那麼一切美好的事物---財富、名譽、權力、地位、好朋友--是主動來找我們的，不是我們死死去追求的

**From now on, 

Let us simply guard our own minds well. 

In this way, all good things will naturally come to us.**

**Then… does that really mean we don’t need to strive or chase after them? 

No, we don’t.**

**Why? Because all our thoughts, words, and actions are conditioned— 

specific conditions must arise for each thought, word, or action to emerge. 

All good things are the same—they arise from the coming together of conditions, 

not simply because we wish for them.**

**Greed, aversion, and delusion lead to unfavorable circumstances, 

while non-greed, non-aversion, and non-delusion lead to favorable ones.**

**A mind filled with greed, aversion, and delusion is suffering in the present moment, 

whereas a mind free of greed, aversion, and delusion is cool, at ease, and liberated right now.**

**Therefore, our only responsibility is to prevent greed, aversion, and delusion from arising as much as possible, and to cultivate all wholesome qualities. 

Then, all good things—wealth, reputation, power, status, good friends—will come to us on their own, without us desperately chasing after them.**

**More on moving toward auspiciousness: 

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%B6%A8%E5%90%89%E9%81%BF%E5%87%B6-towards-auspicious** 

‘慈心咒、招人緣、旺運的法門，

不用去找算命師，不用去解厄，

你們只要做到這幾點就夠了：

謙虛、低調、樂於助人，

來時行禮、走時道別，

懂得說「對不起」，也懂得說「謝謝」。’

‘The mantra of loving kindness, attracting good relationships, and the path to prosperity — 

No need to seek fortune-tellers, no need to ward off misfortunes, 

Simply follow these few principles: 

Be humble, stay low-key, and be willing to help others, 

Greet when arriving, bid farewell when leaving, 

Know how to say "I'm sorry," and also know how to say "Thank you."’

---Luang Por Koon

cred. to 傑克奇談-Jacktalks

我的工作已經完成了，現在沒什麼要忙的。 

如今經濟不太景氣，如果是以前，情況或許不會這麼嚴重，但現在處處都很艱難。 

各個單位 

似乎不太願意撥下預算， 

每個部門都相當短缺資源。 

至於那些富裕的人、 

富有的寺院， 

他們也不太關心救助孩子或支援公眾事務。 

最令人憐憫的是醫院， 

還有那些在偏鄉、眼神純真的孩子們的小學校—— 

父母每天辛苦工作只為餬口， 

清晨就要去找吃的， 

身上連一塊錢都沒有。 

天氣寒冷，卻沒有棉被和衣物可穿， 

只能生火取暖，勉強入睡。 

這就是真正一無所有的人。 

有些日子，連煮飯的米都沒有， 

只能靠家裡的香蕉、木瓜， 

或切些香蕉莖煮熟，加點鹽和辣椒醬充飢。 

這就是極度貧困的人的生活。 

而富裕的人， 

一餐飯可能花費一千、一萬甚至十萬泰銖， 

輕鬆自在，毫無壓力。但對於窮人來說，一千泰銖可能要撐上一個月……差距如此之大，這一切都與過去的業有關。 

佛陀曾開示：想要美麗端莊，應持守五戒； 

想要富裕， 

應當勤行布施； 

想要擁有正念、定力與智慧，應當精進禪修。 

佛陀早已為我們指明了道路。 

貧困的人若無法布施， 

就好好持守五戒，多誦經禪修。 

不久之後，若我們有米飯，便以虔誠的心每日供養僧眾， 

布施的功德自然會隨之而來。五戒不可間斷，這才是真正滅苦之道。 

My work is done, there is nothing left for me to do. 

Nowadays, the economy is not doing well. In the past, it might not have been this severe, but now everything is strained. 

Various agencies 

do not seem inclined to allocate budgets, 

and every department is facing shortages. 

As for the wealthy, 

and affluent temples, 

they do not show much concern for supporting children or public welfare. 

What is truly pitiful are the hospitals, 

and the small schools in rural areas with innocent-eyed children— 

parents who labor from dawn till dusk just to eat, 

searching for food in the morning, 

without a single baht on them. 

When it is cold, they have no blankets or clothes to wear, 

relying on making fires to keep warm and barely sleep. 

This is what it means to have nothing. 

Some days, there is not even rice to cook, 

surviving on bananas, papayas from home, 

or chopped banana stems boiled with salt and chili sauce. 

This is the life of the extremely poor. 

As for the wealthy, 

a single meal can cost 1,000, 10,000, or even 100,000 baht— 

effortlessly, without any hardship. But for the poor, 1,000 baht must last for months... The gap is vast, and all of this stems from past karma. 

The Buddha taught: 

If you wish to be beautiful, maintain the Five Precepts. 

If you wish to be wealthy, 

practice giving. 

If you wish to have mindfulness, stillness, and wisdom, practice meditation. 

He showed us the path clearly. 

For those who are poor and have little to give, 

uphold the Five Precepts and recite prayers diligently. 

Soon, if we have cooked rice, offer it to monks daily with sincere intention, 

and the merits of giving will follow. Do not neglect the Five Precepts—this is the true path to end suffering. 

—Dhamma teaching 

Luang Por Somkiat Chitmaro 

Wat Pa Tham Phra Thep Nimit, Udon Thani 

January 12, 2025

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

一個有大功德的人，其中一個特質，是他們會很堅持、很能忍耐的。

就如孫中山那樣，是中國近代響噹噹的人物。曾經影響和率領革命軍試圖推翻滿清政府。嘗試了10次，雖然每次都失敗告終，但都屢敗屢戰。

如果是一般人？ 肯定第一次已經放棄了

愛迪生？也是這樣

他是美國著名發明家和企業家，被譽為「發明大王」或「門洛公園的奇才」（The Wizard of Menlo Park）。他一生擁有超過1,093項美國專利（全球更多），深刻改變了現代生活。

為了完善實用白熾燈泡，他進行了大量實驗。他及其團隊試驗了數千種燈絲材料（如竹絲、棉線等），據其記錄，至少有2774次不成功嘗試，才在1879年找到碳化竹絲作為實用燈絲。

他也秉持著屢敗屢試的精神，永不放棄、永不言休。

為什麼他們能夠這樣？

能夠屢敗屢戰、堅持下去，其實是禪定強的表現。

當心有禪定時，情緒就會穩定，EQ 就會高，不會受到失敗而太影響情緒；同時因為定能生慧，所以心思都會變得細密、能夠創新，考慮事情會考慮得周全，所以通常成就都會比一般人高。

而這些都是過去世透過布施、持戒等等的善行而淨化內心的結果。當過去世戒德良好，禪定也自然好。然後把這種習性延續到今生。

其實我們不用等到下一生。只要我們現在大量修習戒定慧，就能把自己今生的成就推高到極致。

一般人說禪修的功德很大，這就是背後的邏輯。

One characteristic of a person with great merit is their persistence and endurance.

Take Sun Yat-sen, for example—a prominent figure in modern Chinese history. He influenced and led revolutionary forces in attempts to overthrow the Qing dynasty. He tried ten times, and although each attempt ended in failure, he persisted relentlessly. If it were an ordinary person? They would likely have given up after the first try.

Thomas Edison was also like this. 

He was a renowned American inventor and entrepreneur, celebrated as the "Inventor King" or "The Wizard of Menlo Park." In his lifetime, he held over 1,093 U.S. patents (even more globally), profoundly shaping modern life. 

To perfect the practical incandescent light bulb, he conducted extensive experiments. He and his team tested thousands of filament materials, such as bamboo and cotton threads. According to records, he made at least 2,774 unsuccessful attempts before finally discovering carbonized bamboo filament in 1879. 

He, too, embodied the spirit of relentless perseverance, never giving up or resting.

Why were they able to do this? 

The ability to persist despite repeated failures is actually a manifestation of strong stillness (samādhi). 

When the mind possesses samādhi, emotions stabilize, EQ rises, and failures do not heavily impact one’s emotional state. At the same time, because stillness gives rise to wisdom, the mind becomes more meticulous and capable of innovation, allowing for thorough consideration of matters. As a result, such individuals often achieve more than ordinary people.

These qualities are the outcomes of purifying the mind through past-life virtuous deeds, such as generosity and keeping of precepts. When one’s precept was strong in past lives, samādhi naturally flourishes. This habit is then carried forward into the present life.

In fact, we don’t have to wait until the next life. By diligently cultivating precept, stillness, and wisdom now, we can elevate our achievements in this life to their fullest potential. 

This is the underlying logic behind why people often say the merit of meditation is immense.

其實有時一個人從哪裡來，根本就不用神通，猜都猜到了！😂 

曾經有個人，從小成績就名列前茅。他的常態就是容光煥發、記憶力好、為人正直、節制力強---比如說，他玩遊戲機，只是玩15分鐘，就立即停到。

他心思細密、非常聰明和有智慧，很容易笑、很快樂、性格開朗、有自信。

人人都沉溺手淫自慰，但他從不沉迷。年輕時對女色沒多少興趣

不會沉溺睡覺，可以睡很少

最後成為了某地近年來成績最好的狀元。

我們看到啊，為什麼他會這樣？ 以上通通都是禪定很厲害的現象。

一個人禪定強，是會有從心而發的光亮。

而且他這樣的習性不像是有人教的，父母都只是普通人。

這些從小就有的習性，透露了他的過去世。

非常清晰---他過去世是一位修習禪定者，或者梵天神。

累積了禪修的資糧和功德，導致他這生福報很大，在某時成為了某地響噹噹的人物。

有人想改變命運嗎？ 其實只要任何人大量修習戒定慧，就可以快速扭轉命運了。任何修習戒定慧的人也能迅速擁有上述那位男士的特質，而且因為佛教不只教導我們修禪定，還教導我們修智慧，所以心會更加清明和有智慧，累積到的功德更大。

因此佛教徒有絕對優勢。

Actually, sometimes you don't need any supernatural powers to guess where a person comes from—you can just figure it out! 😂

There was once a person who, from a young age, always ranked at the top of his class. His normal state was radiant and energetic, with excellent memory, upright character, and strong self-control—for example, when playing video games, he would stop immediately after just 15 minutes.

He was meticulous in thinking, extremely intelligent and wise, quick to laugh, very joyful, cheerful, and confident.

While everyone else was addicted to masturbation, he never indulged in it. In his youth, he had little interest in women.

He didn't indulge in excessive sleep and could function on even with very little sleep

In the end, he became the top scholar (zhuangyuan) with the best exam results in a certain region in recent years.

We can see why he was like this: all of the above are phenomena of someone with very strong samadhi stillness).

When a person has strong samadhi, they naturally radiate a brightness from the heart.

Moreover, these habits of his didn't seem to be taught by anyone—his parents were just ordinary people.

These innate habits from childhood reveal his past life.

It's very clear—he was, in past lives, a practitioner of meditative stillness, or perhaps a Brahma deity.

Having accumulated the provisions and merits from meditation practice, this led to great blessings in this life, making him a prominent figure in a certain place at a certain time.

Do you want to change your destiny? Actually, anyone who extensively practices precepts, stillness, and wisdom (sila, samadhi, panna) can quickly reverse their fate. Anyone who practices precepts, stillness, and wisdom can rapidly develop the qualities of the gentleman described above. Moreover, because Buddhism not only teaches us to cultivate stillness but also wisdom, the mind becomes even clearer and wiser, accumulating even greater merits.

Therefore, Buddhists have an absolute advantage.

要努力持守五戒啊，孩子們！ 

「一日一夜都要專注用心，趕緊為自己的心積累功德。至少讓尚未持守五戒的人開始持戒，以佛法僧三寶為依歸。每天至少睡前禮佛，要對自己真誠、有信念——這份真誠與信念是心靈最珍貴的寶藏。 

斬斷煩惱，寂滅妄念，心若專一澄明，一切事業皆能成就；若心無準則、散亂放逸，人生便會支離破碎。」 

Strive to uphold the Five Precepts, my children! 

"Day by day, night by night, focus your minds and urgently accumulate merit into your own hearts. At the very least, those who do not yet observe the Five Precepts should begin to do so, taking refuge in the Triple Gem. Make it a daily discipline to pay respect to the Buddha before sleep. Be sincere and truthful with yourselves—this sincerity and truthfulness are the most precious treasures of the mind. 

Cut through defilements, extinguish afflictions. When the mind becomes unified and genuine, all duties will be accomplished. But if the mind lacks principles and discipline, life becomes scattered and broken." 

— Luang Pu Prida (Tui) Ñāṇakaro 

Wat Pa Dan Wiwek, So Phisai District, Bueng Kan Province

cred. to Dhamma by Ajahn Golf 阿贊高爾夫法語

如果想人生順利，邁向吉祥

許多人都捉錯用神。他們求這個求那個，買這個買那個；實際上用處有多大？

真正合乎邏輯，而且立竿見影的改運法；是去除自己的貪嗔癡

我們貪心時，誰人看見後會喜歡？

我們生氣時，誰人看見後會喜歡？

我們痴迷散亂時，誰人看見後會喜歡？

我們容許自己有那麼多貪嗔癡；任何建基於別人而得到的東西：財富、名譽、 地位、 權力、 朋友....

這些通通都休想得到了；別人都不喜歡我們

但一旦我們能夠增強自己的善法，不斷去除自己的貪嗔癡

我們布施，我們持戒，我們禪修

當我們慷慨不貪婪時，人人看見我們都喜歡

當我們脾氣好易相處時，人人看見我們都喜歡

當我們內心平靜、 有正念、 有智慧時，人人看見我們都喜歡

那麼所有東西都會隨之而來：財富、名譽、 地位、 權力、 朋友....

這些世間法的東西，全部都是仰賴別人而得來的

一旦我們能夠受人喜歡，什麼好事都會吸引過來

If we Want a Smooth and Auspicious Life

Most people focus on the wrong things. They pray for this, buy that—but how much does it really help?  

The most logical and immediately effective way to change our fortune is this: **remove our greed, hatred, and delusion.**  

- When we’re greedy, who would like us after seeing it?  

- When we’re angry, who would like us after seeing it?  

- When we’re foolish and restless, who would like us after seeing it?  

If we allow ourselves to be full of greed, hatred, and delusion, then forget about gaining anything that depends on others—wealth, reputation, status, power, friends… **None of it will come.** People simply won’t like us.  

But if we **cultivate goodness** and keep reducing greed, hatred, and delusion—  

- If we **give generously**,  

- If we **keep moral precepts well**,  

- If we **meditate to eliminate defilements**—  

Then:  

- When we’re **generous instead of greedy**, people like us.  

- When we’re **good-tempered and easygoing**, people like us.  

- When we’re **peaceful, mindful, and wise**, people like us.  

And then, **everything follows naturally**: wealth, reputation, status, power, friends…  

All worldly success depends on others.  

Once we become someone others like, **good things come effortlessly**.  

一個有戒有法的人和一個沒戒沒法的人；有什麼分別？

一個不會亂來，一個會亂來😂

一旦心被貪嗔癡所蒙蔽，佛陀說啊，我們將不能知道別人的利益，連自己的利益也不會知道（AN1.45)

就算知道，也是會亂來；明知不好，但還要做；結果傷害自己，也傷害別人--真的瘋了！

假如我們縱容貪嗔癡不斷增長，我們的生命將一團糟，亂過絞肉機

所有不幸隨之而來

一個有戒有法的人，會知道‘停！’

他們不會容許貪嗔癡不斷增生，會限制它們，削弱它們

一顆清淨的心將知道自己和他人的利益（AN1.46）

結果利益自己，也利益別人

完全清晰明確，生活走向吉祥和幸福

欲要生命繁榮，去拜拜比不上削減自己的貪嗔癡

What's the Difference Between Someone with Virtue & Dhamma vs. Someone Without?

One doesn’t act recklessly—the other does. 😂

Once the mind is clouded by greed, hatred, and delusion, the Buddha said we lose sight of others' welfare—and even our own (AN 1.45)!

Even if we know something’s wrong, we still do it—harming ourselves and others. Totally insane!

If we let greed, hatred, and delusion grow unchecked, our lives become a mess—worse than a meat grinder.

All misfortunes follow.

But a person with virtue and Dhamma knows when to STOP!

They don’t let defilements multiply—they restrain them, weaken them.

A purified mind clearly sees what’s beneficial—for oneself and others (AN 1.46).

Result? They benefit themselves and others.

Everything becomes clear. Life moves toward blessings and true happiness.

Want true prosperity?

No need for endless temple travelling—just CUT our greed, hatred, and delusion.

《當遇到人生挫折時應怎麼辦？》

當我們生命遇到不好的事情，不用去問別人說，我做了什麼不好的業？應該怎麼解決？

當生命發生不好的事情，先有正念，先看這個生起的有什麼問題，這個問題有什麼原因，然後在因地方面去解決，用正念和智慧去解決問題，然後努力做善事，做得越來越多越好。

最好就是開發智慧，開發智慧是最高的功德，比如說我們建寺院，建戒堂也是很大功德，但是修行是更大的，功德更大。

……. 其實建戒堂沒辦法跟修行的功德來相比，建戒堂是非常的小，修行得到的功德不會小的，

所以不要愚昧，佛教徒要有因有果，不要愚昧，最高的功德就是有正念和智慧的。

----隆波帕默

2025.2.01

"What Should We Do When Facing Life's Setbacks?"

When something bad happens in our lives, there’s no need to ask others, "What bad karma did I create? How can I fix this?"

When adversity strikes, first establish mindfulness. Observe what problem has arisen and investigate its cause. Then, address it at the root with mindfulness and wisdom. At the same time, put effort into doing good deeds—the more, the better.

The best approach, however, is to cultivate wisdom. Developing wisdom is the highest merit. For example, building a temple or an ordination hall is also greatly meritorious—but meditation  is far greater. The merit from meditation  is incomparable.

...In truth, constructing an ordination hall cannot compare to the merit of meditation. Building a hall is trivial; the merit gained through practice is never small.

So don’t be deluded. As Buddhists, we must understand cause and effect. The highest merit lies in mindfulness and wisdom

.

— Luang Por Pramote

February 1, 2025

如果我們遇到難關和逆境，非常沮喪和難過

首先要做的是處理好自己的精神健康，把四聖諦實踐出來：痛苦的原因是內心的渴求，渴求的熄滅就是痛苦的熄滅

透過去除內心的執著和渴求，就這樣把內心的貪嗔癡滅掉，讓心平靜快樂起來

這個世界贏的人、 能夠扭轉乾坤的人都是快樂的人、 沒有貪嗔癡的人

為什麼？ 

因為一顆清淨沒有煩惱的心，才能看清自己和他人的利益（AN1.46），才能保持理智、 產生最大的智慧去作出最好的決定。這樣的話未來必然不會後悔，因為已經是當下能夠作出最好的決定了

另外就是，當內心沒有貪嗔癡，具足正念；這樣的心是一顆善心、 具有很大功德的心。

儘管我們沒有去做布施、 做什麼大善事。但一旦我們保持平靜和正念，這已經是在做功德了！我們的功德就會一直大幅度增長；大力推動我們渡過難關

所以遇到難關首先要做的並不是去找人幫忙，而是先顧好自己的心

我們拼命掙扎，想要做些什麼，以為是在幫助自己？ 不，只會越弄越差

因為混亂的心將不知道自己和他人的利益（AN1.45） ，我們弄糟整件事多過幫助自己

我們內心不斷傷心難過，也在不斷造惡業；所以只會越弄越差

When we encounter hardships and feel overwhelmed, the first priority is to care for our mental health by applying the Four Noble Truths:

Suffering arises from craving in the mind

The cessation of craving brings the cessation of suffering

By releasing attachments and cravings, we extinguish greed, hatred, and delusion - allowing peace and joy to arise naturally.

The True Winners and those who overcome adversity successfully are always people with joyful, peaceful and unburdened minds. 

Why?

Because only a clear mind, free from defilements, can:

① Clearly discern what benefits oneself and others (AN 1.46)

② Maintain composure to make wisest decisions

③ Ensure no future regrets, knowing that the best choice was made in that moment

When our mind is free of greed/hatred/delusion and established in mindfulness:

It becomes a wholesome mind of great merit

Even without active charity or good deeds, simply maintaining this peaceful mind continuously generates immense merit

This accumulated merits becomes powerful support to overcome challenges

So when facing hardship, our first instinct shouldn't be seeking external help, but stabilizing our mind.

We think that by frantically struggling we will improve the situation? no , it will only make things worse, because a disturbed mind cannot discern true benefits of ourselves and others(AN 1.45)

We create more harm than good through confused actions

Moreover, emotional turmoil generates unwholesome karma, compounding problems

越努力，就越幸運

努力什麼？ 努力行善，去除自己內心的不善

當我們內心充滿著善良和功德，人人都會尊敬喜歡我們的。

任何依靠人而得到的東西，包括名譽、地位、權力、人際關係、財富，通通都會主動來找我們

純潔的內心將會有智慧知道自己和他人的利益(AN1.46） ，所以不用靠人，依靠自己的能力就能獲得比現在更好的東西。

越努力，就越幸運....

The more we endeavour , the luckier we become.

What should we endeavour? in doing good and removing the unwholesomeness within ourselves.

When our hearts are filled with kindness and merits, everyone will respect and like us.
Anything gained through reliance on people, including reputation, status, power, relationships, and wealth, will naturally come to us.

A pure heart will possess the wisdom to understand the benefits for oneself and others (AN1.46), so there’s no need to rely on others; with our own abilities, we can attain better things than we have now.

The more we endeavour , the luckier we become....

More about attracting good fortune and avoiding misfortune:

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%B6%A8%E5%90%89%E9%81%BF%E5%87%B6-towards-auspicious 

🟠解開業力帶來的困苦的方法🟠

使人困苦的業力法則，
是前世的惡業，
我們就去做很多的功德。
 

多做功德這件事，
不是一定要花很多錢，
有時候功德也不多，
不一定的呢。
 

像那些修習禪定、
禮佛誦經的人，
心也逐漸清淨，
這樣持續做下去吧！
 

另一種解決的方法，
奶奶（帝釋天妃）說的，
誠心念誦“百萬財富經文”，
最少每天三十遍。
不需要一次過念完呢，
一天內分幾次念，
這樣就可以逐漸地解開困苦的狀況。

摘自 龍婆Lersi Lingdam Wat Thasung
《佛法解脫》佛歷2530年4月

🟠 Methods to Alleviate Suffering Caused by Karma 🟠

The karmic laws that cause suffering
are the unwholesome deeds from past lives.

We should engage in many good deeds.
Doing good deeds does not necessarily require spending a lot of money;
sometimes merits can be small,
it’s not always the case.

Like those who practice meditation,
pay respect to Buddha, and recite scriptures,
their hearts gradually become pure,
so let’s keep doing this!

Another solution,
as mentioned by Grandma (the goddess of wealth),
is to sincerely recite the "Million Wealth Sutra"
at least thirty times a day.
There’s no need to finish it all at once;
you can divide it into several recitations throughout the day,
and this will gradually alleviate your suffering.

Excerpted from Teacher Lersi Lingdam, Wat Thasung
"Teaching of Liberation," April 1987

#听僧说 

《做完人生便會很吉利的38樣事情》

《大吉祥經》的義註中記載了一個故事，在佛陀時代，在人間的一個集會堂生起了關於吉祥的討論。

有些人認為看到什麼什麼便是吉利的，例如早晨起來見到孕婦，盛服莊嚴的孩子們，駿馬等等就是吉祥。

有些認為聽到什麼什麼便是吉利的，例如聽到『增長』、『正在增長』、『圓滿』、『美好』等等的話就很吉祥了

有些人為覺知到什麼什麼便是吉利的。例如起來，嗅到蓮花香等花香、咀嚼到美味的齒木，或者摸觸到土地、青翠的農作物、新鮮牛糞、烏龜等等。

他們各執一詞，致使那些人類的保護天神也開始留意到他們的討論了。

那些保護天神的地居天神朋友也因此而了知到這件事，也開始思維這個議題。

慢慢傳到了空居天，由四天王天到色究竟天的天神，也各執一詞，不能說服對方。

十萬個圍輪世界都生起了這樣的討論，經過了十二年後，三十三天的天神終於忍不住了，去到問當時被二千一百萬位天女圍繞的帝釋天。

帝釋天聽到後，便反問那些天神：你們為什麼可以捨棄火，而認為螢火蟲是光明的呢？你們怎可以繞過佛陀而來問我呢？

於是帝釋天便命令一位天子去問佛陀這樣的問題。

佛陀便給出以下的答案，做到這三十八樣東西，比起見到什麼，聽到什麼，感知到什麼還要吉利：

1.不親近愚人

佛陀說，身口意行惡的是愚人（MN129）

2.應親近智者

佛陀說，身口意行善的是智者（MN129）

透過親近善人，我們自己也會被他們感染，逐漸變得有智慧，累積很多功德

3.敬奉可敬者

義註說，那是指沒有一切過失，具備一切德行的佛陀，其次是獨覺佛以及諸位聖者。即使對他們作些少供養，也會帶來長久的利益與快樂。

有時向他們作出的小小的善舉，已可以帶來數萬個大劫的幸福與快樂了

再者，對在家人而言，哥哥及姊姊，父母親，丈夫，丈夫的父母，也是應當尊敬的。其他出家人，家族中的長輩，受持善法者，也是值得尊敬的。

佛陀說在法句經109中說，經常禮敬年長者的人，增長四法：長壽，美貌，幸福和力量

4.居住適宜處

義註說，那是指有比丘，比丘尼，男居士，女居士的地方。因為可以讓我們修布施等善法，並有佛法存在。

雖然現今世代已經能夠輕易在網絡上學習佛法，捐錢做布施。但能夠親身去侍奉師父，向他們請法，親身做布施；利益與功德會更大。會更接近涅槃

5.往昔曾修福

義註說，任何人在佛陀，獨覺佛，阿羅漢那裡累積過善業，只要今生聽聞到佛陀或佛弟子說佛法，很快便可以開悟。

假如任何人過去有做善業，現在便能夠具有富有，有影響力等等的幸福

6. 自立正志向

義註說，假如有人沒有戒德，便應該持守戒。沒有對三寶和業力的信心，就應該培育起來。慳吝的人應使自己培育布施的美德。 這也是吉祥--因為（這能）捨斷現法及來世的怨敵，並證得各種利益的原因。

7.多聞

義註解釋，那是多聞佛法，知道什麼是善與不善，知道怎樣證果解脫。

因為多聞佛法，所以能為我們帶來今生和來世的幸福，知道什麼應該做，什麼不應做。帶來許多功德。 這亦是智慧之因

8.具有技術

義註說，在家的技術是指由避免傷害其他生物而遠離不善的珠寶匠、金匠等工作，由於那能帶來此世的利益，所以是吉祥。

9.具備律儀

義註解釋，

在家人來說，要持好五戒十善業

出家人來說，是要額外持好比丘戒

10.所說皆善語

佛陀說，具備這四個條件的語言是善說的 （SN8.5）

1善說的：不壞有敵意的

2說法，非非法：不離間語，不閒雜語（說廢話），說佛法

3說讓人喜歡，可愛的說話

4說真實的說話

11.奉養父母親

義註解釋，例如為他們洗腳、按摩、塗油、沐浴，為他們提供一切生活所需。

由於父母親對子女們是多所助益、想要他們得到利益及慈愍的。

當看到（自己的）子（女）們在外面遊戲 ，身體沾滿塵垢而回來時，即會生起慈愛擦去塵垢，嗅並遍吻其頭。子（女）們即使將父母頂在頭上一百年，也無法報答他們的恩情。而且由於他們是這世間的教養、養育及教導者，他們被共稱是梵天、先前的導師。因此奉事他們能帶來此世別人的讚美，及來世天界的快樂，所以稱為吉祥。

佛陀說，作為子女，也應該盡這樣的責任：（DN31）

1. 養活維持

2.優先幫父母辦事

3.維持那些良好的家風，例如供僧，不良的就捨棄

4.跟隨父母正確的教誡、繼承祖業

5.為逝世的父母作佈施

義註說，假如能讓父母相信三寶，持戒，或者出家，這是對父母最上的供養。

12.養育妻兒

佛陀說，應以五事奉侍妻子：（DN31）

1.尊重（像對母親那樣尊重地説話）

2.不輕蔑（不像對奴僕那樣鄙視地説話）

3.不通奸

4.讓與主權（家務等就讓她打理，以免她憤怒）

5.贈送飾品

父母應以五事慈愍兒子：

1.勸阻諸惡，

2.令立於善，

3.令學技能，

4. 爲他撮合合適之妻，

5.適時授與遺產。

義註說，也應以布施，愛語，帶來利益的行為（例如教誡他們什麼能帶來利益，什麼不能等等）等來扶養他們。

這能為我們產生許多善業，如果這樣做，連天神帝釋天等都會禮敬尊重我們

13.正當的職業

義註解釋，沒有不法的行為的職業（如法的職業）。由於正當的職業，自己會因此而得到財富。所以稱為吉祥

14.布施

佛陀在AN5.33中說，布施會得到五個現世報：

1.會受許多人鍾愛和歡喜。

2.能夠結交寂靜的善人（佛陀，獨覺佛，佛弟子等等）

3.良善的名聲散開

4.在任何大眾之中，都會有自信、沒有不安。

5.死後生人界或天界

15.法行

義註解釋為（五戒）十善業。

假如做到，一個人可以因此而生天

16.接濟諸親戚

義註解釋，當他們遭遇財富損失，或生病，時，可以依照自己的能力以食物，衣服，財物等等來接濟他們

17行為無過失

義註解釋，沒有身口意的過失，身口意良善。可以是持八戒，服務他人，種植園林，造橋等等。因為這樣的功德，能夠在未來獲得快樂。

而且不會遭人責備指責

18-19.避免離開諸惡事

義註解釋，那是殺生，偷盜，邪淫，妄語等十惡業

如果能夠避免作惡，將能減少今生來世的怖畏與怨敵

20.自制不飲酒

義註解釋，因為飲酒，所以神識昏昧，不辨是非，會對父母，聖者或其他人構成冒犯。今生會遭受呵斥，來世會投生到惡道。飲酒是不善業。

21.於法不放逸

義註解釋，對於任何善法（布施，持戒，禪修）。要恭敬，有恆心，有責任感地去努力，修習，不放逸地做

22.恭敬

Ajahn anan 開示說，要時常留意別人的好，別人的美德。那麼就能恭敬尊重任何人了

《小業分別經》中，佛陀說，任何人假如恭敬尊重別人，他將能再生天界，再來人間的時候都是出身高貴的人，處處受人尊重。

23.謙虛

義註解釋，沒有我慢，不自大。溫和、親切，及容易與他交談這是謙遜。這是獲得名譽的其中一個原因（DN31）

要時時留意自心，不要讓心膨脹，覺得自己很重要，和人比較，覺得自己比人好，和人平等，比人差

24.知足

義註解釋，假如已經擁有了衣服，食物，住處，藥物等資具，他便不希求其他的，就算別人給他也不接受，有多便布施出去。

知足能捨斷過份的欲求，惡欲求，是投生到善道，資助我們證果的資糧

25.感恩

義註解釋，無論別人幫助過自己多少，都時常憶念起他們的恩德。感恩的特質被諸善人所讚美

26.適時聽聞法

義註解釋，當心掉舉散亂，被連結欲樂，惡意，加害的思維所征服時，就要為了要去除他們而聞法

聽法能去除自己的疑惑。

當專心聽法的時候，心將會離開五蓋。

死後再生天界後也

1.輕易想起法句而證果

2.聽比丘在天眾中說法而迅速證果

3.聽天子在天眾中說法而證果

4.被天神同伴提醒，記起所聞而速速證果

27.忍耐

義註說，當別人怒罵，殺害，傷害我們，要猶如沒聽到、沒看見時一般，保持不變，猶如忍辱主義者一般

忍辱被佛陀，帝釋天等有德者所讚美

28.易受勸

義註說，當別人）如法地勸告時，不做出支吾其詞〔使別人混亂〕、保持沉默，或思考對方的德行過失。

而是以極度的尊敬、恭敬與謙卑地說出：「 善哉（ s ā dhu ）」。易受勸是獲得同梵行者們教誡、教導的原因，以及捨斷過失、獲得諸德的原因，所以稱為吉祥。

29.得見諸沙門

義註說，是指前往、奉侍、憶念、 聽聞、看見阿羅漢。假如看見如此高貴的人時，有東西布施時就應布施，能夠禮敬時就禮敬，不能禮敬的話至起碼要以淨信的愛眼去看視他。

對阿羅漢或聖者做的任何善業是巨大的。

單單只是以淨信的愛眼去看視他，將可在數千生沒有眼睛的疾病、缺失，而且眼睛明淨並散發五色的祥光，十萬劫在天與人之中獲得一切成就。

30.適時討論法

義註說，可以適時討論經，律，論，義註的內容。這是為了淨化消沉，掉舉散亂，懷疑的心。

31.熱枕

義註說，是指守護諸根，而焚燒貪嗔癡等不善法，或者以精進來焚燒懈怠。

由於熱枕，而能證果和獲得禪那，所以是吉祥的

32.梵行

義註說，是指不淫。也可以指八正道。

這是證果，升天，獲得幸福等等的原因

33.照見聖諦

義註解釋，因為照見四聖諦，而能出離輪迴，所以是吉祥的

34. 體證於涅槃

義註說，那即是證悟阿羅漢果。

佛陀說，涅槃之樂勝過天神和人類的任何欲樂。

阿羅漢擁有無時無刻滿足快樂的心，不需要什麼也可以很快樂

35. 接觸世間法，心毫不動摇。

義註說，是指當在被利養、無利養，聲譽 、無聲譽、貶抑 ，讚揚 、樂、苦 等八世間法所接觸時，其心不動搖。

36.無愁

義註：不會感到憂愁

37.無染

義註：不生起貪嗔癡

38.安穩

義註：安穩而無畏，無災難，破除了慾望，存在，邪見與無明。

以上其實是指阿羅漢的心，他們已解脫於一切苦。這豈不是最殊勝的事嗎？

佛陀說，任何人能這樣實行的話，在到處都沒有東西能征服他，無論他去到那裡，他一樣會那麼安穩。這是最吉祥的事了

《導致衰敗的十七件事》

佛陀在《衰敗經》中提到，有十七樣因素會導致我們衰敗

1. 愛法者繁榮，厭法者衰敗。

這裡的法，義註解釋為十善業。但其實任何佛法都能引導我們提升。所以厭惡法者會衰敗

2. 喜愛不善人，不喜愛善人，甚至讚美不善人之法

義註解釋，不善人之法就是那些具有邪見和十不善業的教導

3. 慣於睡眠

義註：無論走著、坐著、站著、躺著都在睡眠

4. 慣於聚會

義註：喜於從事社交、閒聊

5. 不奮起、懶惰

6. 以憤怒為標誌

義註：易怒

7. 有能力但卻不贍養年邁的父母

義註：勢必招致「他連父母都不贍養，怎會贍養其他人」之非難、迴避及惡道

8. 以妄語欺騙出家人或其他乞食者

義註解釋，就是邀請出家人提出所需並答應，但後來卻不布施使其希望落空

這屬於妄語

根據AN4.79 ,這樣的業會導致未來任何的生意都失敗

9. 自己富有、有食物，但卻只獨自享用

義註：對食物慳吝，會招致非難、迴避、惡趣等

10. 驕傲於自己的出身，財產和種族；鄙視自己的親戚

義註：他的親戚們只希望他衰敗

11. 沉湎女人，傾盡所有

義註：迷戀女人，把一切都給予一個又一個的女人

12. 嗜酒，傾盡所有

13. 賭博，傾盡所有

14. 不滿於自己的妻子，廝混與妓女和人妻之中。

義註：他因此而遭遇政府的懲罰

15. 老男人佔有年輕女人，因為妒忌他而無法入睡

義註：他自己知道年輕的女人不會對自己滿意的，但又妒忌她希望他不要和其他年輕男人一起。因為這樣而被愛欲和妒忌燃燒，無法專心工作，導向衰敗

16. 對那些上癮於某事的貪婪者、揮霍者委以權柄

義註：讓他處理家中事務的話，他會因此而耗盡家財

17. 那些錢不多又很貪心的王族，而希求王位

義註：希求不屬於自己的王位。因為把錢全用在戰士上，卻始終無法得到王位，因此導向衰敗

"Seventeen Things which Leads to Decline"

The Buddha mentioned in the "Decline Sutta" that there are seventeen factors that can lead to our downfall:

1. Prosperity for Lovers of the Dhamma, Decline for Haters of the Dhamma.

Here, "Dhamma" is interpreted by the commentary as the ten wholesome deeds. However, any Buddhist teaching can guide us to happiness. Thus, those who dislike the Dhamma will decline.

2. Favoring unwholesome people, disfavoring wholesome people, and even praising the teachings of unwholesome people.

The commentary explains that the teachings of unwholesome people refer to those with wrong views and the ten unwholesome deeds.

3. Habitual sleepiness.

Commentary: Sleeping whether walking, sitting, standing, or lying down.

4. Love  gatherings.

Commentary: Enjoying socializing and chatting.

5. Lack of motivation and laziness.

6. Marked by anger.

Commentary: Easily angered.

7. Being capable yet not supporting elderly parents.

Commentary: This inevitably invites criticism, such as, "If he doesn't support his parents, how can he support others?" leading to avoidance and downfall .

8. Deceiving monks or other beggars with lies.

Commentary: Inviting monks to express their needs and promising to fulfill them, but later failing to give, thereby thwarting their hopes. This falls under lying. According to AN 4.79, such actions will lead to failure in any future business.

9. Being wealthy and having food but enjoying it alone.

Commentary: Being stingy with food will invite criticism, avoidance, and lower realms.

10. Being proud of one's lineage, wealth, and race; despising one's relatives.

Commentary: His relatives only wish for his decline.

11. Indulging in women and spending all resources.

Commentary: Obsessed with women, giving everything to one after another.

12. Addicted to alcohol, spending all resources.

13. Gambling, spending all resources.

14. Dissatisfied with one's wife, consorting with prostitutes and married women.

Commentary: He may face punishment from the authorities.

15. Old men possessing young women, unable to sleep due to jealousy.

Commentary: He knows that young women will not be satisfied with him , so he is jealous of her wanting her not to associate with other young men. Consumed by lust and jealousy, he cannot concentrate on work, leading to decline.

16. Entrusting power to greedy spendthrifts who are addicted to something.

Commentary: If they handle household affairs, they will exhaust the family fortune.

17. Greedy royalty with little money seeking the throne.

Commentary: Seeking a throne that does not belong to them. Spending all their money on warriors yet failing to attain the throne leads to decline. 

中國明朝袁了凡先生曾以自身的經驗教誡他的兒子袁天啟關於命運的真相，著了《了凡四訓》這本書。

話說了凡先生年輕的時候遇到了一位精通術數的老人。當時老人為他算命，推算出他往後所有考試會得的名次，到某一年會當上四川省的一個縣長，在做縣長的任上三年半後，便該辭職回家鄉。甚至算到他到53歲那年何月何日何時會死去，命中沒有兒子

了凡先生就記住了算命師的推算。後來發現所有考試的名次都命中。他就自此信持‘宿命論’ ，認為凡事的吉凶都是命中註定的。

一天，他拜訪得道高僧雲谷禪師。 

他和禪師對坐三天，妄念卻不曾起過。禪師就好奇問他緣由，他就將算命師的話和盤托出。

禪師聽後便笑到：‘我本來認為你是一個了不得的豪傑，那裏知道，你原來只是一個庸庸碌碌的凡夫俗子。 ’

禪師之後解釋，平常人才會被數所束縛，但假如是一個極善之人，數就束縛不住他了。

禪師繼續說：‘極善的人，儘管本來他的命數裏註定吃苦；但是他做了極大的善事，這大善事的力量，就可以使他苦變成樂，貧賤短命，變成富貴長壽。

而極惡的人，數也拘他不住。因為極惡的人，儘管他本來命中註定要享福，但是他如果做了極大的惡事，這大惡事的力量，就可以使福變成禍，富貴長壽變成為貧賤短命。’

禪師之後引導他反省以自己所作的行為是否真的值得享有功名和兒子；讓他明白命運可以改變，要多行善積德。

了凡先生明白後便在佛前懺悔一切罪過，發誓要做三千件善事，禪師也教導他念誦來禪修。

自此他生起了很強烈的慚愧之心。然後開頭那位算命先生所算的事情開始算不准了。原本算到考第三，變成考第一。自此他就相信了雲谷禪師所說：‘命運是可以改造的 ’ 了。

後來他在四位大和尚的見證下迴向了他所完成的三千件善事；並許下願；其中一個就是希望生子；然後他再許願做三千件善事。  過了一會兒竟然破除命數魔咒，生了兒子袁天啟。

後來他的心越來越善良，一天可以做十幾件善事。並竟然中了進士--這是那位算命師沒有算到的。當圓滿了三千件善事後，又發願要做一萬件善事。後來他施行仁政，為百姓減稅，並供養一萬位僧人。

原本算命先生算到他53歲便要死，但到69歲還活著呢～又打破了算命的魔咒。 

所以我們可以看到，命運並不是注定的。透過行大善大惡；必定能讓算命師們懵掉。

Mr. Yuan Liaofan from the Ming Dynasty in China once used his own experiences to teach his son, Yuan Tianqi, about the truth of fate, writing the book "Liaofan's Four Lessons."

When Mr. Liaofan was young, he encountered an elderly man skilled in fortune-telling. The old man predicted all the ranks Mr. Liaofan would achieve in future exams, that he would become a county magistrate in Sichuan at a certain year, and that after three and a half years in that position, he would return to his hometown. He even predicted the exact date and time he would die at the age of 53 and mentioned that he would have no children.

Mr. Liaofan remembered the fortune-teller's predictions and later found that all the exam results came as predicted. From then on, he believed in fatalism, thinking that all good and bad fortune was predetermined.

One day, he visited the enlightened monk, Master Yungu. They sat facing each other , for three days , Mr Yuan had no thoughts arising. The master, curious about this, asked him why. Mr. Liaofan then revealed the fortune-teller's words.

After listening, the master laughed and said, "I initially thought you were an extraordinary hero, but now I see you are merely an ordinary person." The master explained that ordinary people are bound by fate, but an extraordinary virtuous person cannot be constrained by it.

The master continued, "A very virtuous person, even if destined to suffer, can transform that suffering into happiness through great good deeds. Conversely, an extremely wicked person, although destined for fortune, can turn that fortune into misfortune through their evil actions."

The master guided Mr. Liaofan to reflect on whether he truly deserved the benefits of fame and children, helping him realize that destiny can be changed through good deeds.

Understanding this, Mr. Liaofan repented before the Buddha for all his sins, vowed to perform three thousand good deeds, and learned to meditate through chanting. From then on, he developed a strong sense of shame (hiri & ottappa). Subsequently, the predictions made by the fortune-teller began to falter. Initially predicted to rank third in exams, he instead achieved first place. From that point on, he believed what Master Yungu said: "Destiny can be transformed."

Later, under the witness of four great monks, he dedicated the three thousand good deeds he completed and made wishes, one of which was to have a child. He then vowed to perform three thousand more good deeds. Eventually, he broke the spell of fate and had a son, Yuan Tianqi.

As his heart grew increasingly virtuous, he performed over ten good deeds a day and unexpectedly passed the highest examination—a feat the fortune-teller had not predicted. After completing three thousand good deeds, he vowed to perform ten thousand. He then implemented benevolent governance, reducing taxes for the people and offering to ten thousand monks.

Originally, the fortune-teller had predicted he would die at 53, but he lived until 69—thus breaking the spell of fate.

This shows us that destiny is not fixed. By engaging in great good or evil, one can surely leave fortune-tellers baffled.

《命運》

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

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

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

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

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

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

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

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

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

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

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

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

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

由這個故事的啟示，我們可以了解到，智慧是這三個因素當中最重要的。

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

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

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

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

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

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

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

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

"Destiny"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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