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一個人從哪裡而來？佛陀說，那是由過去生的無明與業（行）所產生。
未來生如何存在？由現在的渴愛，執取與業（有）所產生。
過去，現在，未來，就是這樣產生和連結
Where does a person come from? The Buddha said it is generated by the ignorance and karma (actions) of past lives.
How do future lives exist? They arise from the craving, attachment, and karma of the present.
The past, present, and future are thus generated and connected.
《Luang Por Khao 的過去世 The Past Lives of Luang Por Khao อดีตชาติของหลวงพ่อขาว Tiền kiếp của Luang Por Khao》
《Luang Por Khao 的過去世 The Past Lives of Luang Por Khao อดีตชาติของหลวงพ่อขาว Tiền kiếp của Luang Por Khao》
隆普考在尸棄佛（Sikhī Buddha）時代曾廣修福德。此後又經歷了一百萬世，在人間與天界之間不斷輪迴。最後，從他化自在天（Paranimmita-Vasavatti）降生，再次於現世佛教中出家修行。
然而，因為曾屬於提婆達多（Devadatta）五百比丘的團體，所以直到這一生，先在清邁府 Mae Pang、Pa Taeng、Phrao 縣證得須陀洹果、二果、三果，後來來到烏隆府 Tham Klong Phen 洞穴，不斷修正自己、斷除煩惱，最終證得阿羅漢果，徹底解脫。
僅僅因為曾與愚人為伍這一過失，就必須遲至兩千四百多年後才能圓滿成就。
**English：**
Luang Por Khao extensively cultivated merit during the time of Sikhī Buddha. Thereafter, he passed through one million lifetimes, continually cycling between the human realm and the heavenly realms. Finally, he descended from the Paranimmita-Vasavatti heaven and was reborn, ordaining and practising once again in the present Buddhist era.
However, because he had once belonged to Devadatta’s group of five hundred bhikkhus, it was not until this life that he attained the fruits of the Path: first the Sotāpanna, Sakadāgāmī and Anāgāmī stages in Mae Pang, Pa Taeng and Phrao districts of Chiang Mai Province, and later, at Tham Klong Phen Cave in Udon Thani Province, he continually corrected himself, eradicated defilements and ultimately attained Arahantship, achieving complete liberation.
Merely because of the fault of having associated with foolish people, he had to wait until more than two thousand four hundred years later to achieve complete accomplishment.
**ภาษาไทย：**
หลวงพ่อขาวได้บำเพ็ญบุญกุศลอย่างกว้างขวางในสมัยพระศิขีพุทธเจ้า (Sikhī Buddha) จากนั้นได้เวียนว่ายตายเกิดถึงหนึ่งล้านชาติ หมุนเวียนไปมาระหว่างมนุษย์โลกกับเทวโลกอย่างต่อเนื่อง ในที่สุดได้จุติจากสวรรค์ชั้นปรนิมมิตวสวัตดี (Paranimmita-Vasavatti) แล้วมาเกิดใหม่ บวชปฏิบัติในพระพุทธศาสนาปัจจุบันอีกครั้ง
อย่างไรก็ตาม เนื่องจากเคยเป็นส่วนหนึ่งในหมู่ภิกษุห้าร้อยรูปของพระเทวทัต (Devadatta) จึงต้องรอจนถึงชาตินี้ ก่อนจะบรรลุโสดาปัตติผล สกทาคามิผล และอนาคามิผลที่อำเภอแม่ปั๋ง ป่าแตง และพร้าว จังหวัดเชียงใหม่ ต่อมาได้มาปฏิบัติที่ถ้ำคลองเพ็ญ จังหวัดอุดรธานี ปรับปรุงตนเองอย่างต่อเนื่อง กำจัดกิเลส จนในที่สุดบรรลุอรหัตตผล หลุดพ้นโดยสิ้นเชิง
เพียงเพราะความผิดพลาดที่ได้เคยคบหาสมาคมกับคนโง่เขลา จึงต้องรอจนกระทั่งสองพันสี่ร้อยกว่าปีให้หลังจึงจะสำเร็จผลโดยสมบูรณ์
**Tiếng Việt：**
Luang Por Khao đã rộng rãi tu tạo phước đức trong thời Đức Phật Sikhī (Sikhī Buddha). Sau đó trải qua một triệu kiếp, liên tục luân hồi giữa cõi người và cõi trời. Cuối cùng, Ngài giáng sinh từ cõi Tha Hóa Tự Tại Thiên (Paranimmita-Vasavatti), rồi xuất gia tu hành trở lại trong Phật giáo hiện tại.
Tuy nhiên, vì từng thuộc nhóm năm trăm vị tỳ-kheo của Đề-bà-đạt-đa (Devadatta), nên mãi đến đời này Ngài mới chứng quả: trước tiên chứng quả Tu-đà-hoàn, Tư-đà-hàm và A-na-hàm tại các huyện Mae Pang, Pa Taeng, Phrao thuộc tỉnh Chiang Mai; sau đó đến hang Tham Klong Phen thuộc tỉnh Udon Thani, không ngừng sửa mình, đoạn trừ phiền não, cuối cùng chứng quả A-la-hán, hoàn toàn giải thoát.
Chỉ vì lỗi lầm từng kết giao với kẻ ngu si, Ngài phải đợi đến hơn hai nghìn bốn trăm năm sau mới viên thành đạo quả.
---Luang Pu Cham Mahāpuñño
cred. to @中泰佛法 คำสอนปฏิบัติธรรมจีนและไทย
《親人互相殘殺的故事 The Story of Relatives Killing Each Other》
《親人互相殘殺的故事 The Story of Relatives Killing Each Other》
輪迴中讓我們悚懼的故事，看親人中如何轉世輪迴?
在古代的斯里蘭卡，有一戶農家有五個成員：父親、母親、兩個兒子和一個女兒，長子出家成為比丘，他的修行非常好，並體證了阿羅漢道果。父親有一塊稻田，經常在田裡工作，他所有的時間都只是做這些農事，沒有什麼特別的善行。母親大多數的時間都只留在家裡煮飯及做家務，也沒有什麼特別的善行。妹妹只顧著照顧自己的美貌，也沒有什麼特別的善行。弟弟則在田裡幫忙父親耕田。
經過一段時間，父親因為疾病而去世，投生為一隻豬，由於當農夫時很執著那塊稻田，所以投生為豬後，還是經常到田裡去吃稻米，這是他的習慣。
母親死後投生為一條蛇，由於對房子的執著，也是經常在房屋的附近出現。
妹妹也因為疾病而去世，投生為一隻青蛙，她也對房子相當地執著，所以也經常在房屋的附近出現。
有一天，蛇(母親)在房子附近看見青蛙(女兒)，牠抓到青蛙就把青蛙吃掉了。
不久，那隻豬(父親)看見蛇，也把蛇給吃了。後來弟弟因為豬每天來侵損他的稻田，便起了煩惱，並決定把豬給殺掉。殺死豬後，弟弟把豬帶回家，並想起哥哥，他想，如果哥哥來到家裡托缽集食，就可以供養哥哥豬肉。
哥哥用神通觀照，知道弟弟殺死豬並想要供養給他，就到家裡托缽集食。弟弟見到哥哥，便說：「尊者，我想做一些供養。」尊者指示弟弟先把豬的肚子剖開，當豬的肚子剖開後，見到裡面有一條蛇。尊者又指示弟弟把蛇拿出來並把蛇的肚子剖開，當蛇的肚子剖開後，他們見到裡面有一隻青蛙。
尊者問弟弟：「你是否知道這些動物是誰？」弟弟說不知道。尊者便說：「這隻豬是你的父親，蛇是你的母親，青蛙是你的妹妹。你的父親因為沒做什麼善行，只是一直在稻田裡，所以投生為稻田附近的一隻豬。你的母親也因為沒做什麼善行，所以投生為蛇；你的妹妹也投生為一隻青蛙。現在你想要先吃你父親、你母親還是你妹妹的肉呢？」
當時弟弟生起了悚懼心，了解漫長的輪迴是苦的，並且想要出家。他先恭敬地把豬、蛇和青蛙的屍體埋好，就到寺院出家了，他的修行非常好，體證了阿羅漢道果。
--聖法大長老開示《無始相應经》
A terrifying story in the cycle of rebirth — how do relatives reincarnate and interact within samsara?
In ancient Sri Lanka, there was a farming family consisting of five members: father, mother, two sons, and one daughter. The eldest son became a bhikkhu (monk); his cultivation was excellent and he attained the fruition of Arahantship. The father owned a rice paddy and frequently worked in the fields. All his time was spent only on these farming activities, with no special meritorious deeds. The mother mostly stayed at home cooking and doing housework, and also had no special meritorious deeds. The younger sister only cared about looking after her own beauty and had no special meritorious deeds. The younger brother helped his father plow the fields in the paddy.
**After a period of time**, the father died from illness and was reborn as a pig. Because as a farmer he was very attached to that rice paddy, even after being reborn as a pig, he still frequently went to the field to eat rice. This was his habit.
After the mother died, she was reborn as a snake. Due to her attachment to the house, she also frequently appeared near the house.
The younger sister also died from illness and was reborn as a frog. She too was quite attached to the house, so she frequently appeared near the house.
One day, the snake (mother) saw the frog (daughter) near the house, caught the frog, and ate it.
Not long after, the pig (father) saw the snake and ate the snake as well. Later, the younger brother became annoyed because the pig came every day to damage his rice paddy. He developed aversion and decided to kill the pig. After killing the pig, he brought it home and thought of his elder brother. He thought that if his elder brother came to the house for alms, he could offer the pig meat to him.
The elder brother, using his psychic powers to observe, knew that his younger brother had killed the pig and wanted to offer it to him, so he went to the house for alms. When the younger brother saw his elder brother, he said, “Venerable Sir, I would like to make an offering.” The Venerable instructed the younger brother to first cut open the pig’s belly. When the pig’s belly was cut open, they saw a snake inside. The Venerable then instructed the younger brother to take out the snake and cut open the snake’s belly. When the snake’s belly was cut open, they saw a frog inside.
The Venerable asked the younger brother, “Do you know who these animals are?” The younger brother said he did not know. The Venerable then said, “This pig is your father, the snake is your mother, and the frog is your younger sister. Your father, because he did no special meritorious deeds and only stayed working in the rice paddy, was reborn as a pig near the rice paddy. Your mother also, because she did no special meritorious deeds, was reborn as a snake; your younger sister was also reborn as a frog. Now, which one do you want to eat first — the meat of your father, your mother, or your younger sister?”
At that moment, the younger brother developed a sense of terror. He understood that the long cycle of rebirth is suffering and wanted to ordain. He first respectfully buried the bodies of the pig, snake, and frog, then went to the monastery to ordain. His practice was excellent, and he attained the fruition of Arahantship.
-- Teaching by the Venerable Ariyadhamma Mahathera on the *Anamatagga Sutta* (Discourse on the Incalculable Beginning)
《小母豬的故事 The Story of the Little Sow》
《小母豬的故事 The Story of the Little Sow》
‘猶如未傷及深固的根，即使把樹砍倒了之後，還是會生長的。同樣地，假如貪愛的隨眠不斷除，苦就會一再地生起。’
各位聽眾，當佛陀進入王舍城托缽乞食時，誦出了這首偈頌。這是《法句經‧愛欲品》第338偈，意思是說：
如同大樹有穩固的樹根深入土地，並長出許多分枝，假如有人只砍斷分枝，樹依然有再生的能力。
貪愛的隨眠（潛伏的貪愛），是指隨眠煩惱，就像潛伏的貪愛還會再度生起。假如一個人培育定力達到禪那，死後就會投生到梵天界。但如果隨眠煩惱仍然存在，他就還會投生為人或動物。凡是有隨眠煩惱的眾生，都必須面對一再投生的痛苦。
---
佛陀這一次的開示，共包含了這首偈在內的六首偈頌。當時，佛陀正在托缽乞食，看到垃圾堆中有一隻小母豬。
小母豬全身沾滿垃圾，散發著臭味。佛陀看到牠之後，露出了微笑。佛陀的微笑與常人不同，他的牙齒發出白光，全身也環繞著光明。
比丘們知道佛陀即將說法，便問道：「尊者，您為什麼微笑呢？」
佛陀說：「諸比丘，你們有看到這隻小豬嗎？」
比丘們回答：「有的，尊者。」
佛陀便講述這隻小豬的前世因緣：
1. 在拘留孫佛的時代，這隻小豬曾是一個女人。
2. 她死後投生為一隻母雞。那時，她經常聽到比丘們誦經，大多是關於觀禪的內容。有一天，當她正在聽誦經時，被一隻老鷹捉去吃掉。
3. 後來，她投生在同一個地方成為一位公主，名叫伍跋莉。她年輕時就出家，修習不淨業處。有一天，她看到廁所裡有很多蟲，便修習不淨觀，證得初禪。之後她持續修習，最後在初禪中去世，投生到梵天。
4. 她在梵天界住了很長的時間，經過三位佛陀出世，她都還住在梵天。
5. 後來她投生為人，成為波羅奈城一位富翁的女兒。雖然她做了一些功德，但臨終時惡業成熟，
6. 便投生為這隻小母豬。
佛陀接著說：「她未來將會證得阿羅漢道果。」
當時，佛陀便誦出這首偈頌：
「猶如一棵大樹雖然被砍下，但樹根深固而未受損，被砍下的樹還會生長；同樣地，假如潛伏的貪愛未斷除，還會一再地生起痛苦。」
當時，許多在路邊聽到佛陀開示的人，都生起了悚懼心，並證得了聖道聖果。
不久之後，那隻小母豬死了，繼續投生：
7. 投生為一位公主，
8. 接著投生在波羅奈國成為一個女人。
9. 這女人死後，投生在蘇巴拉咖港，成為一個馬商的女兒。
10. 那女兒死後，投生在卡維拉港，成為一個船夫的女兒。
11. 這女人死後，投生在斯里蘭卡阿努拉達普拉城一個富有的家庭。
12. 在那富裕家庭死後，投生在阿努拉達普拉南邊的柏堪搭村。那時她仍是一名女子，名叫善意。當時村中有叛亂者，她便搬到另一個叫笛嘎瓦披拉的村莊。後來，她嫁給一位名叫督搭嘎瑪尼國王的臣子，兩人一起住在斯里蘭卡南部的大滿村。
大滿村裡有一座寺院，名叫果提山寺，住持是大阿那律長老。
有一天，大阿那律尊者來到這位女子的家中托缽乞食，她供養了食物給尊者。
之後，大阿那律尊者告訴弟子們：「佛陀當年開示中所提到的那隻小豬，就是今天供養食物的這位女子。」
她聽了之後感到非常羞恥，但突然有能力憶起自己的過去世，並生起了想要修行的悚懼心。她把一切告訴丈夫，並請求丈夫允許她出家成為比丘尼。丈夫同意後，她在五力長老尼座下出家，成為比丘尼。
那裡有很多修行很好的比丘尼。有一次，她隨同比丘尼眾前往提舍大寺聽聞佛法，當時開示的是《長部‧大念處經》，她在這場開示中證得了初果（須陀洹）。
後來，她回到家鄉，住在一座名叫咖啦咖大寺的尼眾寺院。她在那裡聽聞《蛇毒喻經》的開示，在聽經時證得四果阿羅漢。
在她即將入般涅槃時，身邊圍繞著許多比丘與比丘尼。她以自己過去十三世的輪迴經歷，教導這些比丘與比丘尼，並進一步講解自己的體證。接著她問大家是否有任何疑問。大家回答都已明白她的教法。
於是，她作了一個簡短的開示，說道：「你們看看我的生命，有時是人，有時是畜生。所以應當不放逸地努力體證道果，以克服這可怕、無常的生死輪迴！」
當時許多出家眾都生起了悚懼心，勇猛精進地修行。就在那一天，她在極具正念的狀態下入般涅槃。
---
所以，我們這裡的許多人，都無法預測自己將來會投生到哪裡，除非我們能夠去除隨眠煩惱。這就是我們應當時時累積善業的原因。
我們應該如何去除隨眠煩惱呢？應當透過禪修來證悟、獲得觀智。……
‘Just as a tree whose root is not injured, even if cut down, will still grow. Likewise, if the latent tendency of craving is not removed, suffering will arise again and again.’
Dear listeners, when the Buddha entered Rājagaha (King’s House City) for alms round, he recited this verse. This is verse 338 of the *Dhammapada*, Taṇhā Vagga (Chapter on Craving), which means:
Just as a great tree has firm roots deeply embedded in the soil and grows many branches; if someone only cuts off the branches, the tree still has the ability to regenerate.
The latent tendency of craving (dormant craving) refers to the latent defilements, like latent craving that can arise again. If a person cultivates stillness and attains jhāna, after death they will be reborn in the Brahma realm. But if the latent defilements still remain, they will still be reborn as humans or animals. All beings who possess latent defilements must face the suffering of repeated rebirths.
---
On this occasion, the Buddha’s teaching consisted of six verses, including this one. At that time, while the Buddha was on alms round, he saw a little sow in a garbage heap.
The little sow’s body was covered in garbage and emitted a foul smell. Upon seeing her, the Buddha smiled. The Buddha’s smile was unlike that of ordinary people—his teeth emitted white light, and his entire body was surrounded by radiance.
The bhikkhus, knowing that the Buddha was about to give a teaching, asked: “Venerable Sir, why are you smiling?”
The Buddha said: “Bhikkhus, do you see this little pig?”
The bhikkhus replied: “Yes, Venerable Sir.”
The Buddha then explained the past causes and conditions of this little sow:
1. In the era of Buddha Kakusandha (拘留孫佛), this little sow had once been a woman.
2. After she died, she was reborn as a hen. At that time, she often heard bhikkhus chanting suttas, mostly about insight meditation (vipassanā). One day, while she was listening to the chanting, she was caught and eaten by an eagle.
3. Later, she was reborn in the same place as a princess named Ubbarī (伍跋莉). She ordained while still young and practiced the foulness meditation (asubha kammaṭṭhāna). One day, seeing many worms in the toilet, she practiced asubha contemplation, attained the first jhāna, continued practicing, and finally passed away while in the first jhāna, reborn in the Brahma realm.
4. She lived in the Brahma realm for a very long time. Even after three Buddhas had appeared in the world, she remained in the Brahma realm.
5. Later, she was reborn as a human, the daughter of a rich man in Bārāṇasī (波羅奈城). Although she performed some meritorious deeds, at the time of death her unwholesome kamma matured,
6. and she was reborn as this little sow.
The Buddha continued: “In the future, she will attain the fruit of Arahantship.”
At that time, the Buddha recited this verse:
“Just as a great tree, although cut down, if its root is deep and firm and undamaged, the cut tree will still grow; similarly, if the latent craving is not removed, suffering will arise again and again.”
At that time, many people listening to the Buddha’s teaching by the roadside developed a sense of spiritual urgency (saṃvega) and attained the noble path and fruits.
Not long after, the little sow died and continued her rebirths:
7. Reborn as a princess,
8. Then reborn in the country of Bārāṇasī as a woman.
9. After that woman died, she was reborn in the port of Supāraga (蘇巴拉咖港) as the daughter of a horse merchant.
10. After that daughter died, she was reborn in the port of Kāverī (卡維拉港) as the daughter of a boatman.
11. After that woman died, she was reborn in a wealthy family in Anurādhapura, Sri Lanka.
12. After dying in that wealthy family, she was reborn in the village of Paṅkata (柏堪搭村) south of Anurādhapura. At that time she was still a woman named Sumanā (善意, Good Mind). There was a rebellion in the village, so she moved to another village called Dīghavāpi (笛嘎瓦披拉村). Later, she married a minister of King Duṭṭhagāmaṇī (督搭嘎瑪尼國王) and they lived together in the great village of Mahāmaṅgala (大滿村) in southern Sri Lanka.
In Mahāmaṅgala village there was a monastery called Koṭi Mountain Monastery (果提山寺), with the great elder Mahā Anuruddha (大阿那律長老) as abbot.
One day, Venerable Mahā Anuruddha came to this woman’s house for alms round, and she offered food to the elder.
Afterwards, Venerable Mahā Anuruddha told his disciples: “The little sow mentioned in the Buddha’s teaching years ago is this woman who offered food today.”
Upon hearing this, she felt great shame, but suddenly gained the ability to recollect her past lives and developed a strong sense of urgency to practice. She told everything to her husband and requested permission to ordain as a bhikkhunī. Her husband agreed, and she ordained under the elder nun Pañcabalā Therī (五力長老尼), becoming a bhikkhunī.
There were many well-practicing bhikkhunīs there. Once, she went with the bhikkhunī community to Tisya Mahā Vihāra (提舍大寺) to listen to the Dhamma. The teaching at that time was the *Mahāsatipaṭṭhāna Sutta* from the *Dīgha Nikāya*. During this teaching, she attained the first fruit (Sotāpanna, Stream-entry).
Later, she returned to her hometown and stayed at a bhikkhunī monastery called Kāḷaka Great Monastery (咖啦咖大寺). There, she listened to the teaching of the *Alagaddūpama Sutta* (Snake Simile Discourse, 蛇毒喻經) and attained the fourth fruit—Arahantship—while listening to the Dhamma.
When she was about to enter Parinibbāna, many bhikkhus and bhikkhunīs surrounded her. Using her experiences of the cycle of rebirth across her past thirteen lives, she taught these bhikkhus and bhikkhunīs and further explained her own realizations. Then she asked if anyone had any questions. Everyone replied that they had understood her teaching.
Thus, she gave a short teaching, saying: “Look at my life—sometimes as a human, sometimes as an animal. Therefore, you should strive diligently with heedfulness to realize the path and fruit, in order to overcome this fearful, impermanent cycle of birth and death!”
At that time, many monastics developed a strong sense of urgency and practiced with fierce effort. On that very day, in a state of perfect mindfulness, she entered Parinibbāna.
---
Therefore, many of us here cannot predict where we will be reborn in the future, unless we are able to remove our latent defilements. This is why we should constantly accumulate wholesome kamma.
How should we remove latent defilements? We should do so through meditation to realize and attain insight knowledge. ……
**More about Saṃsāra (rebirth):**
The Past-Life Stories of Pa-Auk Forest Monastery Meditators (tidied up)
The Past-Life Stories of Pa-Auk Forest Monastery Meditators (tidied up)
Content
**Preface**. 4
《1. The Story of the Duck》... 7
《2. The Story of the Hunter》... 10
《3. The Story of the Living Buddha》... 12
《4. The Story of the Robber》... 13
《5. The Story of a Formless Brahmā》... 14
《6. The Story of the Elephant》... 17
《7. The Story of the Snake》... 18
《8. The Story of the Peacock》... 20
《9. The Story of the Horse》... 21
《(10. The Story of the Lame Dhamma Teacher》... 23
《11. The Story of the King》... 24
《12. The Story of the Lustful Man》... 25
《13. The Story of Skin Disease》... 29
《14. The Story of the Python》... 30
《15. The Fisherman's Story》... 32
《16. The Story of the Dragon》... 34
《17. The Story of Sayalay Dipankara》... 37
《18. The Story of the Ox》... 39
《19. The Story of Becoming a Buddha vs. Becoming an Arahant》... 42
《20. The Story of the Oil Lamp》... 46
《21. Story of a Heavenly Being》... 47
《22. The Story of the Pig》... 48
《23. The Story of the Village Girl》... 60
《24. The Story of the Donation Leader》... 62
《25. The Story of Homosexuality》... 67
《26. The Story of the Psychic Hermit》... 69
《27. The Story of the Owl》... 70
《28. The Story of the Mouse》... 71
《29. The Story of the Egg》... 74
《30. The Story of the Rich Man》... 82
《31. The Story of Drawing Close to Venerable Master Xuyun》... 86
《32. Story of the Great Wild Goose Pagoda Temple (i.e., Daci'en Temple》... 90
《33. The Story of the Meditating Deva》... 94
《34. Story of the Northern Tradition Bhikkhuni》... 100
《35. The Story of the Judicial Officer》... 105
《34. The Story of the Monk Who Broke Major Precepts》... 107
《37. The Christian's Story》... 111
《38. The Story of Releasing Birds》... 112
《39. The Story of the Hell Guard》... 114
《40. The Story of the Great Bodhisattva Ariyadhamma Mahāthera》... 118
《41. The Story of Jesus and the Virgin Mary》... 120
《42. The Story of the Korean Psychiatrist : Hyunsoo Jeon》... 124
**Preface**
**Preface**
The reincarnation stories in this book have been compiled from the meditation experiences of practitioners in the Pa-Auk tradition.
I would like to express my gratitude to Venerable Dhammaputta. He generously offered these information (dhamma-dāna) to the author, enabling me to read and learn about many fascinating reincarnation stories. It is worth noting that the final story was compiled from the book *Samatha, Jhana, and Vipassana* by the Korean psychiatrist Dr. Hyunsoo Jeon, which recounts his own meditation experiences.
The original materials were quite brief. If ordinary readers were to read them directly, they might find them difficult to understand or could easily develop misunderstandings. For this reason, drawing upon my own knowledge and understanding of the Pali Canon, as well as the teachings of great masters, I have retold these reincarnation stories in my own words for everyone.
Many people are curious: Why does the Pa-Auk meditation system in particular have these reincarnation stories?
The answer is simple. The highly learned Pa-Auk Sayadaw studied the Pali Canon along with its commentaries and sub-commentaries, the *Visuddhimagga* (Path of Purification), and other classics. From these, he systematized a meditation method based on the Sixteen Insight-Knowledges. These Sixteen Knowledges were primarily set forth by Venerable Buddhaghosa in the *Visuddhimagga*:
1. Knowledge of Delimiting Name-and-Form (*nāmarūpa-pariccheda-ñāṇa*)
2. Knowledge of Discerning Cause and Condition (*paccaya-pariggaha-ñāṇa*), also known as Knowledge of the Law of Causality.
3. Knowledge of Comprehension (*sammasana-ñāṇa*): contemplating impermanence, suffering, and non-self.
4. Knowledge of Arising and Passing Away (*udayabbaya-ñāṇa*)
5. Knowledge of Dissolution (*bhaṅga-ñāṇa*)
6. Knowledge of Fearfulness (*bhaya-ñāṇa*)
7. Knowledge of Danger (*ādīnava-ñāṇa*)
8. Knowledge of Disenchantment (*nibbidā-ñāṇa*)
9. Knowledge of Desire for Deliverance (*muñcitukamyatā-ñāṇa*)
10. Knowledge of Reflection (*paṭisaṅkhā-ñāṇa*)
11. Knowledge of Equanimity Toward Formations (*saṅkhārupekkhā-ñāṇa*)
12. Knowledge of Conformity (*anuloma-ñāṇa*)
13. Knowledge of Change of Lineage (*gotrabhū-ñāṇa*)
14. Knowledge of the Path (*magga-ñāṇa*)
15. Knowledge of Fruition (*phala-ñāṇa*)
16. Knowledge of Reviewing (*paccavekkhaṇa-ñāṇa*)
First, on the foundation of precepts and stillness, the Pa-Auk method encourages meditators to meticulously analyze mental phenomena (nāma) and physical phenomena (rūpa), thereby realizing the Knowledge of Delimiting Name-and-Form.
Once meditators have gained sufficient understanding of nāma and rūpa, the teacher will guide them to develop the second insight knowledge: Knowledge of Discerning Cause and Condition (*paccaya-pariggaha-ñāṇa*).
In simple terms, this involves linking the nāma and rūpa of the past, present, and future through the Twelve Links of Dependent Origination, so as to clearly understand the causal and conditional relationships involved. With strong stillness, meditators are able to trace back and see their own past lives, and can also glimpse temporary future existences.
After understanding the law of dependent origination, the teacher then instructs the meditator to begin insight meditation (starting from the third insight knowledge). By contemplating the impermanence, unsatisfactoriness, and non-self nature of nāma and rūpa, one removes attachment to body and mind, ultimately reaching Nibbāna.
However, many meditators may not possess such strong stillness. I have heard of some people who, after practicing for over ten years, still cannot develop powerful *jhāna* (absorption stillness), and therefore cannot practice the Pa-Auk method. Thus, this system is especially suitable for those with sharper faculties and greater accumulated pāramīs (perfections). If one practices according to Pa-Auk Sayadaw’s method, one cannot help but exclaim: “Ah! The Buddha’s wisdom is truly supreme!” Why? The extremely subtle and intricate details of material phenomena (including ultimate rūpa and the 24 derived materialities) and mental phenomena (including consciousness, mental factors, and mind processes)—who but the Buddha, with His Omniscient Knowledge, could have taught them? They are exceedingly subtle! Therefore, claims that the Abhidhamma Piṭaka was not spoken by the Buddha are hard to accept. While the Abhidhamma we see today may contain some admixtures of later commentators’ personal views, I firmly believe that it certainly includes the Buddha’s original teachings.
To personally verify and investigate such profound subjects through meditation is itself a very interesting and delightful endeavor. In the end, different strokes for different folks! There is no single “correct” meditation method and no “wrong” one.
If we do not have the capacity to practice the Pa-Auk system, please do not be discouraged. The Path, its Fruition, and Nibbāna are not beyond our reach. Just as with the teachers of Luang Por Pramote lineage, some did not attain very deep *jhāna*, but by relying on momentary stillness (*khaṇika samādhi*) to discern the impermanence, unsatisfactoriness, and non-self of nāma and rūpa, they were still able to see the Dhamma.
Although we speak of so many nāma, rūpa, impermanence, unsatisfactoriness, and non-self, the ultimate purpose of meditation is simply to let go of attachment to body and mind, to eliminate greed, aversion, and delusion, and to be free from mental suffering. As long as a meditation method can help us achieve this, it is perfectly acceptable.
--- Sammāñāṇa Upāsaka
2026.6.21
《1. The Story of the Duck》
《1. The Story of the Duck》
A certain bhikkhu, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa).
-5 In his fifth past life, he was a Chinese Northern Tradition bhikkhu. He had mastered the ten kasinas and eight absorptions (jhānas), and used his psychic powers to manifest a hut on a mountain. He could even fly!
However, at the time of death, his psychic powers and the hut disappeared. He felt great sorrow and eventually passed away on a small tree. Just then, a flying duck flew past, and he heard the duck's sound.
At that moment, his mind was filled with delusion and restlessness.
What is meant by 'delusion'? It is not knowing the Four Noble Truths:
- Various kinds of suffering; the five aggregates of body and mind are suffering, unsatisfactory.
- Craving is the cause of suffering.
- The cessation of craving is the cessation of suffering.
- The path leading to the cessation of suffering is the Noble Eightfold Path.
-4 Because his death-proximate consciousness was unwholesome, he was reborn among a large flock of ducks, becoming a duck that could not fly.
Why, as a bhikkhu who had achieved the four jhānas and eight absorptions and accumulated such great merit, did he end up reborn as an animal?
Very simply, because he did not yet have unshakable confidence in the Triple Gem.
The Buddha said that anyone who has unshakable confidence in the Triple Gem cannot possibly be reborn in the lower realms (AN 3.76).
This shows that although he was a bhikkhu with meditative stability, he had not yet understood the core of the Dhamma—the Four Noble Truths.
Because he could not fully comprehend and be convinced of the Four Noble Truths, he did not have unshakable confidence in the Buddha's enlightenment—that the Buddha had truly completely eradicated all mental suffering.
Nor did he have unshakable confidence in the Saṅgha (the Buddha's followers), lacking the confidence that anyone who follows the Buddha's teaching can truly eradicate all mental suffering.
So, although he was a bhikkhu, he was reborn in a lower realm. Therefore, dear readers, all of you must understand what the Four Noble Truths are.
Once, an eagle bit his face, and he flew up. He hated the eagle and thought, "If I had a large body, I wouldn't be bitten!"
At that time, his 'volitional formations' (saṅkhāra) in the twelve links of dependent origination were: dissatisfaction with the present state, not knowing how to change it, and the mental volition of craving and envy.
-3. This unwholesome kamma matured at his death, so he was reborn as a goat. When the owner cut his neck, he thought, "If I were strong and powerful, I wouldn't be cut; I could fight back."
This is ignorance (avijjā)!
He did not know the truth of suffering (dukkha). He mistakenly thought the body and mind were good, so he desired a new and strong existence (ignorance).
At that time, his mental volition was one of aversion (dosa)—hatred towards the owner!
-2. This unwholesome kamma matured at his death, causing him to be reborn as a water buffalo. In that life, he had to do a lot of work and felt very tired. Seeing dogs that didn't have to work, he thought, 'How wonderful that is!'
Another time, the owner didn't give him water to drink, so he wished to be a being that could have water to drink.
He did not know the truth of suffering. He mistakenly thought the body and mind were good, so he desired a new existence with water to drink (ignorance).
-1. This unwholesome mental volition matured at his death, leading him to be reborn as a crab. Seeing a bhikkhu flying, he generated a mind of respect and paid homage to the bhikkhu in his heart.
0. Because this wholesome kamma of respect towards the bhikkhu matured at his death, he was reborn as a human and became a bhikkhu again. However, because he had been reborn as an animal for many lives, his mind was accustomed to restlessness, wandering, and lacking mindfulness.
Why are animals habituated to being restlessness and scatterbrained? Because their lives consist only of eating, sleeping, and mating, and they are engrossed in sensual pleasures. Such a mind is very scattered and distracted.
And what does lacking mindfulness mean? 'Mindfulness' (sati) means recollection. When there is mindfulness, the mind is clear and can recollect certain things. Because his mindfulness was not good, his memory in this life was also not good.
After three and a half years, this bhikkhu finally completed the Pa-Auk meditation practice.
+1. He observed that his next life would be as a novice monk (sāmaṇera) in the lower monastery of Pa-Auk in Myanmar, and he could no longer see any future lives.
What does this mean? It means he would likely attain Nibbāna in that life.
So, dear readers, please take note: the path (magga), fruition (phala), and Nibbāna still exist in this era!
《2. The Story of the Hunter》
《2. The Story of the Hunter》
A certain bhikkhu, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following cycle of rebirths.
In a past life, he was a hunter who killed many living beings, so his kamma of killing was very heavy.
At his death, the unwholesome kamma matured, causing him to be reborn as a bird. After being reborn as a bird, due to his attachment to the bird's life, combined with his past unwholesome kamma, he was reborn as a bird for over a hundred subsequent lives.
-3 Later, some wholesome kamma matured, leading him to be reborn as a human. At that time, it was the First World War. He observed precepts and practised mindfulness of breathing (ānāpānasati), but he had no nimitta (meditative sign). He had two sons. Later, he was killed by a bomb on the road. This shows that even after so many lives, the influence of the kamma of killing still remained. The Buddha said in the *Cūḷakammavibhaṅga Sutta* that the result of killing is short lifespan.
-2. Because of his precepts and other wholesome kamma, he continued to be reborn as a human.
The Buddha said that whoever performs the ten wholesome deeds will be reborn in the heavenly realms or in wealthy human families (AN 10.216).
Luang Por Thongpoon once went to a beach and saw many crabs, fish, and shellfish. He said: 'The reason they are like this is because in past lives they did not keep the five precepts, and so they were reborn as animals.' (2024-07-02)
He also said: 'We have a complete (human) body because we have kept the five precepts in the past.'
This time, he was reborn in the era of the Second World War. At that time, he liked to keep precepts, make offerings, and also practised mindfulness of breathing, but still had no nimitta.
The unwholesome kamma of killing matured again, causing him to be killed by a bomb at only about thirty years old.
-1. Perhaps because of his precepts, wholesome kamma again matured at his death, and he became a Paten person in Myanmar. He married and had three children.
He practised mindfulness of breathing but saw no nimitta.
At that time, he had very little money, but he also did volunteer work.
The unwholesome kamma of killing matured again, making this life also short.
0. Wholesome kamma matured at his death, and he was reborn as a human. In this life, he had two children and later ordained as a bhikkhu. He practised the Mahasi method (observing the rising and falling of the abdomen) for one month, and the nimitta was very bright.
Later, he came to study at Pa-Auk Forest Monastery, and on the third day he had a nimitta.
In this life, he offered robes to the Sangha and made a wish to be reborn in heaven.
+1. His immediate future life is as a deva (heavenly being).
+2. At death, the kamma-sign of offering robes appeared again, causing him to become a deva once more. He observed that he will attain Nibbāna and become an Arahant in that life.
However, dear readers, please remember: the future is uncertain and can change at any time. It will change accordingly in response to our actions.
《3. The Story of the Living Buddha》
《3. The Story of the Living Buddha》
A certain bhikkhu, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following cycle of rebirths:
-5. In the fifth past life, he lived to be ninety years old. At forty, he was already skilled in jhāna. At the time of death, he entered the fourth jhāna.
-4. Therefore, he was accordingly reborn as a Brahmā deity in the realm of the fourth jhāna heaven.
-3. Then, wholesome kamma continued to mature at his death, leading him to be reborn as a 'Living Buddha' (Tulku) in the Vajrayana (Tantric) tradition. However, this identification was actually a misjudgment.
According to the Buddha's teaching in the Pali Canon, anyone who has realized Nibbāna cannot be reborn again. The process of continuity of mental and physical phenomena has completely ceased.
-2. He continued to be reborn as a misidentified 'Living Buddha'.
-1. Afterwards, he was reborn as a lay follower of the Northern Tradition (Mahayana).
0. In this present life, he is a monastic of the Northern Tradition (Mahayana).
《4. The Story of the Robber》
《4. The Story of the Robber》
A certain bhikkhu, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following cycle of rebirths:
-1. In his previous life, he was a robber. People caught and bound him, and beat him until his head was bleeding. Thinking he was dead, they then submerged him in water, and he eventually died because he could not breathe.
At the time of death, the kamma-sign of having offered alms to a bhikkhu appeared.
The obstructive kamma was the kamma of killing and capturing others.
Ignorance (avijjā) was not knowing the Four Noble Truths: not knowing that the body and mind are unsatisfactory, and thus craving for a new bhikkhu life (a new body and mind).
0. Because this wholesome kamma matured, he was reborn as a bhikkhu in this present life. However, due to his unwholesome kamma, he has a scar on his head.
《5. The Story of a Formless Brahmā》
《5. The Story of a Formless Brahmā》
A certain bhikkhu, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following cycle of rebirths:
-12 In the time of Buddha Padumuttara, a hundred thousand aeons ago, he was a layman. He loved his mother very much, so he did not ordain. He went to the Buddha to meditate and practised the white kasina until he gained stillness. After getting his mother and sister to practise, he did not return to the Buddha anymore. His mother gained only a little stillness.
-11. At death, he entered the base of infinite space (Ākāsānañcāyatana) and was accordingly reborn as a Brahmā in the realm of infinite space, with a lifespan of up to 20,000 aeons.
-10. After passing away there, he was reborn again in the same realm of infinite space, with a lifespan of up to 20,000 aeons.
-9 After passing away from the Brahmā realm, he was reborn as a layman; he practised meditation and at death entered the base of infinite space.
-8 Thus, accordingly, he became a Brahmā in the realm of infinite space again, with a lifespan of up to 20,000 aeons.
-7. After passing away from the realm of infinite space, he was reborn as a celestial nymph (devatā). However, she was somewhat playful and would enjoy herself with many other celestial nymphs. At death, she felt a sense of urgency (saṃvega), so she quickly practised mindfulness of breathing (ānāpānasati).
-6 At death, she entered the third jhāna, so after death she was reborn in the third jhāna Brahmā realm.
-5 After passing away from the third jhāna realm, after the passing of Buddha Sumedho (30,000 aeons ago, according to the Jātaka Commentary), he was reborn as a king. He had many wives and lived a life of sexual excess. He even forced himself on his sick wife until she suffocated to death. The king thought: "I cannot escape my bad kamma; I should quickly go forth and ordain." So he ordained as a bhikkhu.
However, his teacher could only teach him up to the knowledge of distinction between mind and matter (nāmarūpapariccheda-ñāṇa). At that time, he respected his teacher greatly because the teacher was very gentle. (In this present life, the two of them are good friends.)
-4. At death, he entered the base of nothingness (Ākiñcaññāyatana), so after death he was reborn in the realm of nothingness, where there is no consciousness of anything (with a lifespan of up to 60,000 aeons).
-3 After passing away from the Brahmā realm, he was reborn as a man, with a slender build, living in a house with white walls.
At that time, he practised the mind-made body (manomaya-kāya) and his mind went outside; others mistakenly thought he was dead and buried him underground, causing him to die from difficulty breathing — this was the maturation of the bad kamma from the fifth life before, when he had forced himself on his wife to death.
-2. At death, because the bad kamma matured, he was reborn as a dog in a poor family. The dwelling was dilapidated, so he was often exposed to the sun and often had no food. Therefore, he frequently had a bad temper.
Why is it that, despite having encountered a Buddha in a past life and having practised meditation so much that he reached such high Brahmā realms, he still fell to the animal realm?
This is because, in his past lives, although he had encountered a Buddha, he had never developed unwavering confidence (aveccapasāda) in the Triple Gem.
The Buddha said that anyone who has unwavering confidence in the Triple Gem cannot possibly fall into the lower realms (AN 3.76).
Why is that?
Because he had never understood the Four Noble Truths:
- Various negative emotions, bad experiences, and the body and mind themselves are unsatisfactory (dukkha).
- Craving (taṇhā) is the cause of suffering.
- The cessation of craving is the cessation of suffering.
- The path leading to the cessation of suffering is the Noble Eightfold Path.
Apart from developing stillness, he had not walked the Noble Eightfold Path and had not yet gained unwavering confidence in the Four Noble Truths (the Dhamma).
So he also lacked unwavering confidence in the Buddha's enlightenment (that the Buddha has eradicated all mental suffering) and in the Saṅgha (those who follow the Buddha and have eradicated part or all of mental suffering).
Moreover, it is certain that he was not a stream-enterer (sotāpanna) who had broken the three fetters. This is because AN 4.123 states that stream-enterers and once-returners who are reborn in the form realm (rūpabhava) or formless realm (arūpabhava) will not return to this world (the sensual realm, kāmabhava). They will attain parinibbāna there. Such noble ones are called “jhāna non-returners” (jhāna-anāgāmī).
Stream-entry is also not a difficult attainment. One only needs to possess unwavering confidence in the Triple Gem, combined with either generous almsgiving or the complete observance of the five precepts — even without meditation practice. With this, one can become a stream-enterer, forever closing the doors to the four woeful realms. (AN 5.179, SN 55.6)
However, the “stream-entry” mentioned in the Atthakathā (commentaries) and Ṭīkā (sub-commentaries) should refer to the kind that breaks the three fetters. Why? We can refer to the rebirth story of the Venerable Mahāsaṅgharakkhita (聖法大長老).
A Bodhisatta cannot attain any noble path or noble fruition before his final existence. In his 14th previous life, he ordained as a bhikkhu during the time of Buddha Kassapa. He mastered and memorized the entire Tipiṭaka, and developed jhāna (meditative absorptions) as well as saṅkhārupekkhā ñāṇa (the knowledge of equanimity toward formations). This indicates that he had likely already attained the four factors of unwavering confidence (cattāro aveccappasādā) in that lifetime.
Then, in his 2nd previous existence, he was reborn in the Brahma realm, and subsequently reborn again as a human being.
Therefore, the “stream-entry” referred to in the Atthakathā and Ṭīkā should indeed mean the kind that breaks the three fetters.
Returning to the story: later, the owner gave the dog to a wealthy family, and it played happily with the master's daughter. At death, he thought: "First poor, then rich; first suffering, then happiness — the fruits of kamma are truly extraordinary!"
At that time, the kamma-sign that arose was the image of the girl he played with, so he was reborn as a woman.
-1 After becoming a woman, she had three sons. However, due to the maturation of the bad kamma of sexual misconduct, her husband left her. She hated her husband very much and did not want to hear anyone suggest she remarry.
Later, she found pleasure in giving alms to bhikkhus and to other beings. Because she had been abandoned as a woman, she made a wish to become a bhikkhu.
0 In this present life, because the power of her past wholesome kamma was strong, it has led him to fear saṃsāra. he cannot see any future life, which indicates that she may become an Arahant in this very life.
It is worth noting that because she was a dog two lives ago, she has the habit of enjoying smells
《6. The Story of the Elephant》
《6. The Story of the Elephant》
A certain bhikkhu, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following cycle of rebirths:
-4. In the fourth past life, he was a hermit. He observed the eight precepts and practised sitting meditation, but unfortunately, at the time of death, he did not attain jhāna.
-3. After dying from the human realm, he was reborn as a deva (heavenly being). He practised mindfulness of breathing (ānāpānasati), but had no nimitta (meditative sign).
-2. When that life as a deva ended, the kamma-sign that appeared was from a certain life when, as an elephant, he had damaged the fence around a Bodhi tree. This unwholesome kamma matured at his death, causing him to be reborn as a female elephant.
-1. After being reborn as a female elephant, she had to do a lot of hard work and suffered greatly.
One time, she saw a bhikkhu and paid homage to him. She thought in her mind of becoming a bhikkhu.
0. Evidently, wholesome kamma matured at her death, and she was reborn as a human being, successfully becoming a bhikkhu. At birth, he had long tusks, just like an elephant.
《7. The Story of the Snake》
《7. The Story of the Snake》
A certain bhikkhu, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following cycle of rebirths:
-4. In the fourth past life, he was a cowherd. At that time, he was only eight years old. He hated snakes, enjoyed killing them, and ate them. Later, he was bitten by a snake in a garden and died. In that life, he had offered food to an old man, but unfortunately that act did not become the reproductive kamma (janaka kamma) that would cause him to be reborn.
-3. Instead, his unwholesome kamma matured at death, causing him to be reborn as a snake. As a snake, his mind was full of hatred; he constantly ate insects and other animals, and few wholesome thoughts arose. Later, his kamma of killing matured and he was killed by a cowherd.
At death, he recollected that he had once refrained from eating a frog, and based on that wholesome deed of observing the precept of non-killing, together with his wholesome mind, and also the previous life's offering of food to the old man, he was reborn as a human.
-2. In this life, he was a man who died young due to illness caused by his past kamma of killing. At death, the sign of a woman appeared, and ignorance (avijjā) arose. Ignorance is not knowing the Four Noble Truths. He did not know that the body and mind are unsatisfactory, so instead he craved for the body and mind of a woman.
The matured kamma was from a time when he volunteered to build a bhikkhu's dwelling.
-1. He was thus reborn as a female. In this life, she lived happily, enjoyed singing and dancing, and liked to volunteer at the temple.
On one occasion, she casually thought: "It would be nice to be a bhikkhu!"
Ignorance arose again. Ignorance is not knowing the Four Noble Truths. She did not know that the body and mind are unsatisfactory, so instead she craved for the body and mind of a bhikkhu.
At death, the wholesome kamma of having offered alms to a bhikkhu while still a laywoman matured, combined with the aspiration to become a bhikkhu in the past, and she was reborn as a bhikkhu.
0. In this present life, as a bhikkhu, he died early in a hospital. The doctors covered him with a white cloth and said: "He is dead." He heard that at the time.
+1. After death here, he will be reborn as a deva (heavenly being).
+2. After passing away from the deva realm, he will be reborn again as a bhikkhu and practise various meditation subjects (kammaṭṭhāna).
+3. After that bhikkhu life ends, he will be reborn as a Brahmā deity.
+4. Then he will become a bhikkhu again and obtain the title of "Dhammacariya" (a teacher of Dhamma).
+5. After that death, he will be reborn as a Brahmā deity and become an Arahant.
《8. The Story of the Peacock》
《8. The Story of the Peacock》
A certain bhikkhu, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following cycle of rebirths:
-3. In the third past life, he was a hen in the forest, constantly eating worms. At that time, she saw a peacock and liked its beauty. Ignorance (avijjā) arose. Ignorance is not knowing the Four Noble Truths. Mistaking the body and mind as good (not knowing the truth of suffering, dukkha-sacca), she craved to possess the body and mind of a peacock (not knowing the truth of the origin of suffering, samudaya-sacca). She had no inclination towards Nibbāna—the complete cessation of body and mind (not knowing the truth of the cessation of suffering, nirodha-sacca)—and deviated from the Noble Eightfold Path (not knowing the truth of the path leading to the cessation of suffering, magga-sacca).
-2. This unwholesome kamma matured at her death, causing her to be reborn as an animal—a peacock. At that time, she saw an elephant bathing in a lake, and ignorance arose again, inclining her mind towards the elephant.
-1. This unwholesome kamma again matured at her death, causing her to be reborn as an animal—an elephant. Once, while carrying logs out of the forest, she felt great hardship. Suddenly, she saw a kind-hearted bhikkhu on alms-round. She felt great joy and paid homage to the bhikkhu by raising her tusks and ears.
0.This wholesome kamma matured at her death, causing her to be reborn as a human. She then ordained as a bhikkhu. However, because she had been reborn as an animal for many lives, her mind had become accustomed to distraction, wandering, and lack of mindfulness. Why are animals habituated to being distracted and scatterbrained? Because their lives consist only of eating, sleeping, and mating, and they are engrossed in sensual pleasures. Such a mind is very scattered and distracted. What does lacking mindfulness mean? 'Mindfulness' (sati) means recollection. When there is mindfulness, the mind is clear and can recollect certain things. Because her mindfulness was not good, her memory in this life is also not good.
《9. The Story of the Horse》
《9. The Story of the Horse》
A certain bhikkhu, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following cycle of rebirths:
-4. In the fourth past life, she was a woman. At that time, during the British colonial period in Myanmar, she had her own husband yet committed adultery with other men. Not only that, she also loved horse racing (gambling — an unwholesome kamma, because the mind was full of greed, constantly craving money). She went to the temple to volunteer, but she did so only to win at horse racing. At death, the kamma-sign that appeared was of a horse winning a race. She saw how hard the horse struggled, yet she took delight in it — this is taking pleasure in the suffering of others, giving rise to unwholesome mind.
-3. Because of this unwholesome kamma, she was reborn as a horse, raised by a Muslim owner. But there was not enough food, and she was overworked every day, carrying heavy loads, suffering from back pain and great hardship. Nearby there was a monastery, and the monks there chanted paritta (protective suttas). Hearing the peaceful voices of the bhikkhus, she felt great joy.
-2. Because of the joy from listening to the chanting, meditative stillness arose, and wholesome mind arose at death, causing him to be reborn as a man. At that time, he was rather handsome but liked to chase women. One woman refused his advances and had him imprisoned. He harboured hatred towards her until his death. At death, the unwholesome kamma of having sex arose.
-1. Because of this unwholesome kamma, he was reborn as a pitiful, ownerless female dog. She had nothing to eat and had to scavenge through garbage. She often fought with other dogs and was bullied by them. She was frequently raped and gave birth, and her anus was constantly open.
0. At death, the kamma-sign of having helped the monastery in the fourth past life arose in her mind, and by the power of this wholesome kamma, she was reborn.
In this present life, because of the gambling kamma, he is poor. Because of the kamma of carrying heavy loads as a horse, he naturally likes to be a soldier and do heavy labour. Moreover, he has a strong hatred towards Muslims and often thinks of fighting and killing them — this is due to the habitual tendency from the third past life. Later, he ordained as a bhikkhu.
《(10. The Story of the Lame Dhamma Teacher》
《(10. The Story of the Lame Dhamma Teacher》
A certain bhikkhu, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following cycle of rebirths:
-4. In the fourth past life, he was a bhikkhu in Myanmar. At that time, he was lame and had practised the knowledge of distinguishing mind and matter (nāmarūpapariccheda-ñāṇa). In his old age, unable to go on alms-round, a female lay disciple came to offer him food every day. At his death, that female disciple sat beside him, crying: "Ah! My bhikkhu has died!" At that moment, grasping at the female voice, ignorance (avijjā) arose. He did not know the Four Noble Truths: A woman's body and mind are unsatisfactory (not knowing the truth of suffering, dukkha-sacca); therefore his mind inclined towards and craved to become a woman (not knowing the truth of the origin of suffering, samudaya-sacca); he had no inclination towards Nibbāna—the complete cessation of body and mind (not knowing the truth of the cessation of suffering, nirodha-sacca); and he did not cultivate the Noble Eightfold Path which inclines towards renunciation (not knowing the truth of the path leading to the cessation of suffering, magga-sacca).
-3. However, at that time, the wholesome kamma of his pure precepts matured, causing him to be reborn as a Muslim woman. Although he had been a bhikkhu in a past life, in this life she did not even make offerings to the Triple Gem. Once, she took flowers to offer at a pagoda, placed them in a vase, but did not pay homage or make any wish. At her death, this wholesome kamma matured, and she saw the sign of the deva.
-2. Accordingly, she was reborn as a deva (heavenly being). In that life, she practised serenity meditation (samatha) and resolved to become a bhikkhu. At death, she practised mindfulness of breathing.
-1. After passing away from the deva realm, she was reborn again as a bhikkhu. At that time, he held the title of "Dhammacariya" (Dhamma teacher) and had many students. At death, ignorance arose again. He did not know the Four Noble Truths: A bhikkhu's body and mind are unsatisfactory (not knowing the truth of suffering); therefore his mind inclined towards and craved to become a bhikkhu (not knowing the truth of the origin of suffering); he had no inclination towards Nibbāna—the complete cessation of body and mind (not knowing the truth of the cessation of suffering); and he did not cultivate the Noble Eightfold Path which inclines towards renunciation (not knowing the truth of the path leading to the cessation of suffering). The wholesome kamma that matured was the kamma of teaching the Dhamma.
0. In this present life, he has become a bhikkhu again as he wished. This time, he also holds the title of "Dhammacariya." On the fourth day of his meditation practice, he had a nimitta (meditative sign), and it was very bright.
+1. After passing away from here, he will become a bhikkhu once more, again holding the title of "Dhammacariya," and he will see no future life. This indicates that he will attain Nibbāna in that life.
《11. The Story of the King》
《11. The Story of the King》
A certain bhikkhu, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following cycle of rebirths:
-4. In the fourth past life, he was a deva (heavenly being). But strangely, he was alone, without any celestial nymphs (devatās). Some suspected this was the life of a Brahmā deity. At that time, he had a sense of urgency (saṃvega) towards saṃsāra and death. At death, he practised mindfulness of breathing (ānāpānasati).
-3. At death, he successfully attained jhāna and was reborn as a Brahmā deity.
-2. Afterwards, wholesome kamma matured at his death, causing him to become a yogi (meditation practitioner).
-1. The Buddha said that whoever performs the ten wholesome deeds will be reborn in the heavenly realms or in wealthy human families (AN 10.216). The Buddha's words proved true, because in that life as a yogi, he observed precepts, and so in this life he was reborn as a king with many wives.
0.At the king's death, wholesome kamma matured, causing him to be reborn as a human, and afterwards he ordained as a bhikkhu.
《12. The Story of the Lustful Man》
《12. The Story of the Lustful Man》
A certain plump novice monk, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following cycle of rebirths:
-6. In the sixth past life, he was a layman. At that time, he was wealthy and liked to commit sexual misconduct—he would hire prostitutes and pay them for sex. He did this too many times! At death, the sign of the woman he slept with appeared.
At death, ignorance arose again—he did not know the Four Noble Truths: The body and mind are unsatisfactory (not knowing the truth of suffering, dukkha-sacca); therefore he craved for a woman to satisfy his body (not knowing the truth of the origin of suffering, samudaya-sacca); he had no inclination towards Nibbāna—the complete cessation of body and mind (not knowing the truth of the cessation of suffering, nirodha-sacca); and he did not cultivate the Noble Eightfold Path leading to the cessation of suffering (not knowing the truth of the path leading to the cessation of suffering, magga-sacca).
-5. At death, because the unwholesome kamma of sexual misconduct matured, he was reborn in hell. He described hell as truly painful! Very terrifying! There were many large dogs biting his hands, feet, and body. He said that hell beings, like humans, have five aggregates and internal organs. They die and are reborn again, suffering endlessly. At death, the sign of the woman he had enjoyed sex with appeared again, and the unwholesome kamma of sex continued to mature.
-4. This caused him to be reborn as a female dog. She was a lowly dog, without an owner or a home, constantly giving birth to puppies, with her private parts always exposed. She often had nothing to eat.
One time, she saw a woman making an offering to a bhikkhu and felt appreciative joy (anumodanā). Another time, ignorance arose—not knowing the Four Noble Truths: A woman's body and mind are unsatisfactory (not knowing the truth of suffering); therefore she craved to become a woman (not knowing the truth of the origin of suffering); she had no inclination towards Nibbāna—the complete cessation of body and mind (not knowing the truth of the cessation of suffering); and she did not cultivate the Noble Eightfold Path leading to the cessation of suffering (not knowing the truth of the path leading to the cessation of suffering).
-3. Ignorance, together with volitional formations (saṅkhāra), caused her to be reborn as a woman. She was a poor labourer. One time, she offered some red rice to a bhikkhu who came on alms-round. This wholesome kamma matured at her death.
The ignorance that led to her rebirth was this: she did not know that a woman's body and mind are unsatisfactory (not knowing the truth of suffering); therefore she craved to become a woman (not knowing the truth of the origin of suffering); she had no inclination towards Nibbāna—the complete cessation of body and mind (not knowing the truth of the cessation of suffering); and she did not cultivate the Noble Eightfold Path leading to the cessation of suffering (not knowing the truth of the path leading to the cessation of suffering).
-2. Thus she was reborn again as a woman.
Here we should mention the story of Venerable Ānanda. In a past life, he was a wealthy goldsmith. At that time, he was uncontrollably addicted to sexual misconduct. In the next life, he was born into a noble family. His favourable conditions allowed him to make many good friends, and through them he accumulated much wholesome kamma. Unfortunately, the unwholesome kamma of sexual misconduct from his previous life matured at the time of his death in that life, causing him to be reborn in the "Roruva" (Howling) Hell, where he underwent extremely long suffering and torment.
After leaving hell, he was reborn as a huge goat. He was castrated, and every day he had to drag heavy carts carrying goods. After death, he was reborn as a huge animal in the city of Dasanta. As before, he was castrated and made to pull heavy loads. Then he was reborn as a hermaphrodite in the city of Vede. For the next three consecutive lives, he was reborn in the Tāvatiṃsa heaven as a queen of Sakka, the king of devas. For the following two lives, he was reborn as the chief wife of the deva Javana. After his celestial life ended, he was reborn as a beautiful princess named Rujā in a royal family. His mother was Queen Aṅgati. Because in that life she lived a pure and celibate life, after death she was reborn as a splendid, powerful young deva in the Tāvatiṃsa heaven.
Once a man commits sexual misconduct, he has the chance to become a woman for many lives.
Returning to our protagonist: this woman often offered rice and curry to the Saṅgha. She had one son. She also went to the monastery and asked the elder to teach her meditation. She often practised contemplation of bones (asubha), but she did not attain jhāna.
The ignorance (not knowing the Four Noble Truths) that led to her rebirth was: A woman's body and mind are unsatisfactory (not knowing the truth of suffering); therefore she craved to become a woman (not knowing the truth of the origin of suffering); she had no inclination towards Nibbāna—the complete cessation of body and mind (not knowing the truth of the cessation of suffering); and she did not cultivate the Noble Eightfold Path leading to the cessation of suffering (not knowing the truth of the path leading to the cessation of suffering).
-1. Thus she was reborn again as a woman, with one son. In this life, she was wealthy. It is worth noting that for three lives she was attached to a woman's life and enjoyed family life. The ignorance (not knowing the Four Noble Truths) that led to her rebirth was: The body and mind of a man who was briefly a bhikkhu are unsatisfactory (not knowing the truth of suffering); therefore she craved to become that man who was briefly a bhikkhu (not knowing the truth of the origin of suffering); she had no inclination towards Nibbāna—the complete cessation of body and mind (not knowing the truth of the cessation of suffering); and she did not cultivate the Noble Eightfold Path leading to the cessation of suffering (not knowing the truth of the path leading to the cessation of suffering).
The wholesome kammas that led to his rebirth were:
Practising recollection of the Buddha (Buddhānussati)
Offering flowers
Helping to clean the monastery
Practising from contemplation of bones to the discernment of mind and matter (nāmarūpa).
0.In this present life, he has been reborn as a man as he wished. However, he looks like a woman. The change to male was sudden at the time of death in the previous life, so in this life he still likes the female form.
+1. After death here, he will become a deva (heavenly being). At death, the kamma-sign of having offered alms to a bhikkhu will appear again.
+2. Causing him to be reborn as a man.
+3. Then as a woman.
+4. After that, he will be reborn as a bhikkhu.
《13. The Story of Skin Disease》
《13. The Story of Skin Disease》
A 15-year-old novice monk, following the instructions of Pa-Auk Sayadaw, observed mental phenomena (nāma) and physical phenomena (rūpa) of the past, present, and future, and saw the following cycle of rebirth:
In a past life, he mocked a bhikkhu who was scratching an itch.
This unwholesome deed caused him to be reborn as a ghost in the immediately subsequent life, also suffering from itchy skin.
Even in this present life, his skin still itches.
Therefore, dear readers, please remember: whatever we laugh at, we become. Do not casually mock others!
《14. The Story of the Python》
《14. The Story of the Python》
A certain ten-precept nun, following the method taught by Pa-Auk Sayadaw, observed the mental phenomena (nāma) and physical phenomena (rūpa) of the past, present, and future, and perceived the following cycle of rebirths:
…In a certain past life, she was reborn as a python. At that time, she was very gentle.
Afterwards, in the time of a certain Buddha, she ordained as a monk. She saw that the Buddha was very tall. She was also touched on the head by the Buddha.
-11. In the eleventh past life, she was a male practitioner—the teacher was the past life of the present-day Thai Ajaan Yantra.
-7. In the seventh past life, she was a Sri Lankan. At that time, she ordained at the age of sixteen, lived in the mountains practicing meditation, with disheveled hair. At the time of death, she attained the third jhāna.
-6. Afterwards, she was reborn as a Brahmā deity in the third jhāna heaven. At that time, she came to the human world seven times. Her body was golden yellow.
-5. Afterwards, she was reborn as a carpenter. Once, while working and feeling tired, she went to a pagoda and made a vow: "May I not be reborn as a male again!"
-4. Afterwards, she was reborn as a Northern Buddhist bhikkhunī, living alone in China.
-3. Then she was reborn as a bhikkhu, tall and majestic. At that time, she loved watching the sea and felt very at ease, and made a vow to do good deeds. Before dying at the age of 45, she made a great offering and knew for certain that she would be reborn in heaven.
-2. Indeed, after death she was reborn in heaven, but she was not content there and wished to come down to be a human. She often looked upon the human world and, upon seeing a female practitioner, made a vow to be reborn as a female practitioner.
-1. Afterwards, she was reborn as a woman to practice meditation. In that life, she was Burmese and did not marry. In that life, she saw the Shwedagon Pagoda. She also practiced meditation.
0. In this life, she is a ten-precept nun. She was once married, and her husband came to support her practice.
She understands this as a karmic debt of love: in a past life, her husband was also male, while the ten-precept nun was a woman wearing a cheongsam.
《15. The Fisherman's Story》
《15. The Fisherman's Story》
A certain ten-precept nun (sīladhara), following the method taught by the Pa-Auk Sayadaw, observed mental phenomena (nāma) and physical phenomena (rūpa) of the past, present, and future, and saw the following cycle of rebirths:
At first, she observed only three past lives and was not yet afraid of kammic retribution (no sense of urgency). But once she observed more, she became frightened...
-6. In her sixth past life, she was a fisherman who made a living by catching fish. At death, the unwholesome kamma matured, causing her to descend to hell.
-5. She was reborn in the fifth hell — the Burning Hell (Tapana), where the lifespan can be up to 16,000 years — fireballs burned her, and she could not escape. One day in this hell equals 9,216 million human years.
-4. After that, she was reborn in the Copper River Hell. There was poison there, and the lotus leaves could cut people, causing the beings there to bleed profusely. At the time of death, the kamma-sign appeared as fishing.
-3. Due to the unwholesome kamma of fishing, she was reborn as a nāga (dragon), living in an undersea tunnel, with limbs.
At a certain time, ignorance (avijjā) arose in her — that is, not knowing the Four Noble Truths:
The mind and body of a woman are not satisfactory (not knowing the Noble Truth of Suffering);
Therefore, she inwardly craved to become a woman (not knowing the Noble Truth of the Origin of Suffering);
She had no inclination towards Nibbāna — the complete cessation of mind and body (not knowing the Noble Truth of the Cessation of Suffering);
She did not cultivate the Noble Eightfold Path leading to the cessation of suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At death, the wholesome kamma of having listened to Dhamma teachings in a past life matured.
-2. She was then reborn as a woman living in a fishing village. She had long hair and was poor, so she could not give alms.
At a certain time, ignorance (not knowing the Four Noble Truths) arose:
The mind and body of a bhikkhu are not satisfactory (not knowing the Noble Truth of Suffering);
Therefore, she inwardly craved to become a bhikkhu (not knowing the Noble Truth of the Origin of Suffering);
She had no inclination towards Nibbāna — the complete cessation of mind and body (not knowing the Noble Truth of the Cessation of Suffering);
She did not cultivate the Noble Eightfold Path leading to the cessation of suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At death, the wholesome kamma of having listened to Dhamma teachings and observing good precepts matured.
-1. The wholesome kamma caused her to be reborn as a bhikkhu. However, due to the kamma of anger from past lives, he was ugly in appearance. The Buddha spoke about this kamma and its result in the Cūḷakammavibhaṅga Sutta (The Shorter Exposition of Action).
He practised the four jhānas of ānāpānasati (mindfulness of breathing), but had not yet been able to practise the ten kasiṇas, dependent origination (paṭiccasamuppāda), or insight meditation (vipassanā). He died at the age of ninety. At that time, his dwelling was very good.
Near death, he saw a ten-precept nun and disliked her.
At the moment of death, he saw the kamma-sign of offering flowers and felt joyful. He also saw the sign of an eight-precept nun going for alms.
0. In this life, due to the kamma of anger from past lives, she was reborn as an ugly ten-precept nun. At death, she will enter the first jhāna.
+1. She will then be reborn as a brahmā of the first jhāna, and will pass away in the fourth jhāna.
+2. She will then be reborn as a brahmā of the fourth jhāna, and finally attain Arahantship.
《16. The Story of the Dragon》
《16. The Story of the Dragon》
[A True Six-Lifetime Cycle] – A Discourse by Venerable Mahinda
At Pa-Auk Forest Monastery in Myanmar, there was a ten-precept nun. After completing serenity meditation (samatha) and gaining deep concentration, she began, following the instructions of her meditation teacher (kammaṭṭhāna ācariya), to practice insight meditation (vipassanā) and develop the insight knowledges of the Dhamma. Due to her strong pāramī (perfections) in meditation from past lives, she soon attained the first insight knowledge—the Knowledge of Discrimination of Mental and Physical Phenomena (nāmarūpa-pariccheda-ñāṇa). Subsequently, her teacher instructed her to investigate her past lives to cultivate and attain the second insight knowledge—the Knowledge of Comprehension of Conditionality (paccaya-pariggaha-ñāṇa). Pa-Auk Monastery requires those who enter insight meditation to generally investigate a minimum of five past lives and five future lives. The purpose is to gain a clearer and more accurate understanding of Dependent Origination (paṭiccasamuppāda). Following her teacher's guidance, the ten-precept nun diligently and persistently contemplated Dependent Origination and practiced insight meditation.
In her present life, she is a rather ugly ten-precept nun. The cause for this stems from her first past life, where she had a bad temper and was often angry. In that first past life, she was a senior Theravāda monk (bhikkhu). Because he had some fame, he received many offerings, which also led to his arrogance and bad temper. This monk generally kept strict precepts, had few wandering thoughts, and had developed concentration through serenity meditation. However, he had never undergone the insight training of contemplating mental and physical phenomena (nāmarūpa) or Dependent Origination.
As this elder monk was nearing death, a wholesome deed of offering flowers to a pagoda (stūpa) ripened, leading him to be reborn as a human in this life. However, because at the moment of death he suddenly had craving for the existence of a woman, he became a woman in this life. When conditions matured, she ordained in Theravāda Buddhism and became the current ten-precept nun.
Why was her first past life a senior Theravāda monk? When the ten-precept nun continued to observe her past lives, she discovered that her second past life was as the daughter of a poor fisherman in a certain village. Due to family poverty, she could not perform many deeds of giving (dāna), but she often went to the monastery to listen to the Dhamma, offer service, and pay respects to the Triple Gem. Deep in her heart, she also strongly yearned to become a man and live the pure life of a monk. Due to these wholesome deeds and aspirations, she was reborn as a male after death and, when conditions matured, became a senior monk.
Her third past life was as a dragon (nāga), living at the bottom of a deep ocean. The cause for being reborn in the animal realm was the ripening of unwholesome kamma of killing living beings from her distant past. When she observed her fourth past life, she discovered she lived in a terrifying hell. This was an exceptionally dark river, accompanied by filth and stench. On both banks of the river were leaves as sharp as swords; any being passing through would be pierced and torn to a bloody pulp. In such a miserable environment, she endured immense suffering for thousands to tens of thousands of years.
Her fifth past life was still in hell, a great hell (Mahāniraya) surrounded by flames on all sides. As described in many Buddhist suttas, beings here are roasted by fierce fires, suffering unbearable agony. The entire hell was filled with blazing flames, with almost no place without fire. After enduring torment in this great hell for over ten thousand years (this "ten thousand years" is many times longer than human years), she then entered a smaller hell (Ussadaniraya) to suffer further. The suttas mention that each of the eight great hells has four smaller hells in each direction, thus totaling one hundred and thirty-six hells.
The eight great hells are: Sañjīva (Hell of Reviving), Kālasutta (Hell of the Black Thread), Saṅghāta (Hell of Crushing), Roruva (Hell of Screaming), Mahāroruva (Hell of Great Screaming), Tapana (Hell of Heating), Mahātapana (Hell of Great Heating), and Avīci (Hell of Interminable Suffering). The suffering in each is progressively more intense and agonizing. Beings in hell must continuously experience the results of their unwholesome kamma from the moment of rebirth until death, with no opportunity for rest whatsoever. The ten-precept nun truly experienced these sufferings while observing her own past lives.
Why did she live in hell for her two most recent past lives? It turns out that her sixth past life was as a fisherman who frequently caught and killed fish. In that life, due to constantly harming and killing the lives of fish, she committed many unwholesome deeds of killing, which led to her being reborn in hell for two consecutive lives after death, enduring intense suffering. Even after emerging from hell, she was still reborn in the lower realms (apāya) of the animal kingdom, becoming a dragon at the bottom of the ocean.
Transcribed from the recording of Venerable Mahinda's "Singapore Dhamma Talk Series"
《17. The Story of Sayalay Dipankara》
《17. The Story of Sayalay Dipankara》
All observable past lives were female.
…At the time of Dipankara Buddha, she and her brother were frogs (some say they were not frogs but practitioners—to be verified). She was a female frog. She jumped to see the Buddha. In that life, the Buddha Gotama was the Bodhisatta Sumedha. That was four incalculable eons and one hundred thousand aeons ago.
…At the time of Padumuttara Buddha (one hundred thousand aeons ago), a violent storm suddenly arose and the scenery was devastated. Padumuttara Buddha asked her how she perceived it, and she replied that it was very impermanent. The Buddha then taught her the principle of impermanence.
…In a certain life, a prince (a former birth of the present Buddha) gave her flowers. She returned and asked her boyfriend to offer them to the then-Buddha.
-2 Female—From Savatthi, India. She was the granddaughter of Migaramata (Visakha, a woman from Avga who married into Savatthi, met the Buddha, attained the first fruit of stream-entry, and donated the Migaramatupasada—the "Mansion of Migara's Mother"). It is said that there is a story in the Dhammapada commentary about Visakha's granddaughter, and that was her. At age seven, she met Venerable Sariputta and went with the crowd to see a deceased lay follower. Venerable Sariputta taught her "maranasati" (mindfulness of death—contemplating death to attain stillness or to arouse a sense of urgency to abandon complacency).
At age 21, she saw the Buddha. The Buddha emitted a ray of white light that struck her heart, enabling her to see her past lives from many aeons ago.
-1 Deva (heavenly being)
★This life: Ten-precept nun—As a child, without being taught, she would use a rosary and chant "Arahant, Arahant." Without being taught, she delighted in making offerings and could also attain meditative absorption (jhana). For several years, every midnight, many devas (gods or ghosts) came to seek her help. She would recite sutras and dedicate the merits to them. Some ghosts, having benefited, were reborn in fortunate realms and came to thank her.
At age 21, she resolved to complete the meditation practice within seven days. She went to a meditation center. In seven days, she completed all ten kasinas and the eight jhanas. When she began insight meditation (vipassana), the teacher gave her a pile of books. She thought: "Just reading these books alone might take several months." She considered that what was being taught here might not be the true Dhamma and wanted to leave. But the teacher then taught her vipassana, and she completed it in a single day. The teacher was astonished, and she was able to answer all the questions the teacher posed. Her past lives were vividly clear to her.
She ordained at age 25.
Sometimes when faced with difficulties, she would ask Sakka, the king of devas, or Brahma beings for advice.
《18. The Story of the Ox》
《18. The Story of the Ox》
A certain ten-precept nun (who later disrobed), following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following cycle of rebirths:
-5 In her fifth past life, she was a male water buffalo, responsible for farm work. Life was very hard at that time. She was very afraid of snakes, but was eventually bitten and killed by one.
Once, she saw the owner's dog not having to work, and so ignorance arose in her (not knowing the Four Noble Truths). She did not know:
that the dog's mind and body are not satisfactory (not knowing the Truth of Suffering).
Thus she craved to become a dog (not knowing the Truth of the Origin of Suffering).
She did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
At the time of death, due to an owl, she became distracted and scattered. With that deluded mind, she took rebirth.
-4 After death, she was reborn as a male dog. At first, when she contemplated, she saw the owner and the dog, and thought she was the owner. Later, when the owner died and was buried, the male dog dug up the owner.
With no owner, what to do? he had to find food on her own, and he fought with other dogs for food.
At the time of death, he saw a woman making an offering to a monk. Ignorance (not knowing the Four Noble Truths) arose again. he did not know:
that the woman's mind and body are not satisfactory (not knowing the Truth of Suffering).
Thus he craved to become a woman (not knowing the Truth of the Origin of Suffering).
he did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did he practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
-3 A certain wholesome deed matured at her death, causing her to become a Burmese woman. This woman was tall and thin, and her mind was always very happy. She liked to give biscuits to children.
Once, ignorance arose in her (not knowing the Four Noble Truths). She did not know:
that the mind and body of a peaceful monk are not satisfactory (not knowing the Truth of Suffering).
Thus she craved to become a peaceful monk (not knowing the Truth of the Origin of Suffering).
She did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
-2 The wholesome deed of observing precepts and listening to the Dhamma matured, allowing her to become a Burmese monk. In that life, she liked to sit in meditation and often practiced the four jhānas of Ānāpāna (mindfulness of breathing), but she did not analyze nāma and rūpa as in the Pa-Auk method.
Once, ignorance arose in her (not knowing the Four Noble Truths). She did not know:
that the monk's mind and body are not satisfactory (not knowing the Truth of Suffering).
Thus she craved to become a monk (not knowing the Truth of the Origin of Suffering).
She did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
-1 The wholesome deed of offering food matured, allowing her to become a Burmese monk smoothly. Before ordaining, he married and had one son. When his son became a novice (sāmaṇera), he went to offer him alms. Later, he himself became a monk.
he learned the meditation subject (kammaṭṭhāna) by reading books, but could not practice the knowledge of conditionality (paccaya-pariggaha-ñāṇa) in the Pa-Auk system.
Once, he thought a ten-precept nun was pretty, and ignorance arose (not knowing the Four Noble Truths). He did not know:
that the mind and body of a pretty ten-precept nun are not satisfactory (not knowing the Truth of Suffering).
Thus he craved to become a pretty ten-precept nun (not knowing the Truth of the Origin of Suffering).
He did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did hhe practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
0.At the time of death, the wholesome deeds of offering alms to her novice son, feeding birds, rejoicing in feeding birds, and offering candles to a Buddha image matured, allowing him to become a ten-precept nun smoothly. In this life,she worked as a university lecturer.
Once, ignorance arose in her (not knowing the Four Noble Truths), she did not know:
that the monk's mind and body are not satisfactory (not knowing the Truth of Suffering).
Thus she craved to become a monk (not knowing the Truth of the Origin of Suffering).
She did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
+1. At the time of death, the wholesome deed of offering a monk's robe matured, allowing her to become a monk smoothly. In this life, she will practice the ten kasinas, the eight jhānas, nāma-rūpa, dependent origination, and insight meditation. At death, she will enter the fourth jhāna.
+2 Then she will become a Brahmā being of the fourth jhāna, and finally become an Arahant.
《19. The Story of Becoming a Buddha vs. Becoming an Arahant》
《19. The Story of Becoming a Buddha vs. Becoming an Arahant》
A certain male lay practitioner at Pa-Auk Tawya Monastery in 1993–94, following the method taught by Pa-Auk Sayadaw, observed past, present, and future nāma (mental phenomena) and rūpa (physical phenomena) and saw the following reincarnation experiences:
-5 In his fifth past life, he was a bhikkhu. He met the Buddha, listened to the Dhamma, and later attained saṅkhārupekkhā-ñāṇa (knowledge of equanimity toward formations), remaining neutral toward all things with wisdom.
At that time, he asked the Buddha: "Would it be better for me to become a Buddha or an Arahant?"
The Buddha replied: "Decide for yourself."
Result: He made a vow to become a Buddha.
On one occasion, avijjā (ignorance of the Four Noble Truths) arose in him. He did not know:
that the mind and body of a Brahmā are unsatisfactory (not knowing the Truth of Suffering)
so he internally craved to become a Brahmā (not knowing the Truth of the Origin of Suffering)
and did not incline toward Nibbāna—the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering)
nor did he cultivate the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path to the Cessation of Suffering)
-4 Thus, at death, he entered jhāna and successfully became a Brahmā deity. But because he could not practise and accumulate pāramī, he resolved to die. He stayed in the Brahmā realm only for a short time.
-3 Then he was reborn as a bhikkhu in Sri Lanka. At that time, there were many Arahants. He himself held the title of "Dhammācariya" (Dhamma teacher).
He discussed the Path and Fruition with Arahants. His understanding was erroneous, but he was unwilling to concede and scolded the Arahants (a great evil deed).
On one occasion, avijjā (ignorance of the Four Noble Truths) arose in him. He did not know:
that the mind and body of a human are unsatisfactory (not knowing the Truth of Suffering)
so he internally craved to become a human (not knowing the Truth of the Origin of Suffering)
and did not incline toward Nibbāna—the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering)
nor did he cultivate the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path to the Cessation of Suffering)
-2 At death, the wholesome kamma of his pure morality ripened, causing him to be reborn as a Muslim. At that time, the Iran–Iraq War was ongoing, and he was a soldier. He had no gun, so he killed people with a knife, and was himself killed.
-1 Afterwards, he was reborn in hell for several years.
Here we see that although in that lifetime when he met the Buddha he cultivated up to the highest mundane insight knowledge, he still later fell into hell. Why?
Because he did not have unshakeable confidence in the Triple Gem.
He did not thoroughly understand the Four Noble Truths and did not have 100% confidence in the Dhamma.
Therefore, he also did not have absolute confidence in the Buddha's enlightenment (which has removed all mental suffering).
Nor did he have absolute confidence in the existence of the Noble Saṅgha (the Buddha's followers who are on the path to the cessation of suffering or have already entirely eliminated all suffering).
Otherwise, it would have been impossible for him to be reborn in a lower realm (AN 3.76).
And in that lifetime when he was a Dhammācariya, perhaps he held wrong view.
Otherwise, as long as he believed or accepted any one of the following sets of teachings, he would have surely become a Stream-Enterer before death and never fall into lower realms:
The eye, ear, nose, tongue, body, mind are impermanent (SN 25.1)
Forms, sounds, odours, tastes, tangibles, mental phenomena are impermanent (SN 25.2)
Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness are impermanent (SN 25.3)
Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact are impermanent (SN 25.4)
Feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact are impermanent (SN 25.5)
Perception of forms, perception of sounds, perception of odours, perception of tastes, perception of tangibles, perception of mental phenomena are impermanent (SN 25.6)
Volition regarding forms, volition regarding sounds, volition regarding odours, volition regarding tastes, volition regarding tangibles, volition regarding mental phenomena are impermanent (SN 25.7)
Craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tangibles, craving for mental phenomena are impermanent (SN 25.8 )
Earth, water, fire, wind, space, consciousness are impermanent (SN 25.9)
The five aggregates: form, feeling, perception, formations, consciousness are impermanent (SN 25.10)
Returning to the story: after emerging from hell; in this life, he is an Israeli layman. Wanting to practise sitting meditation, he travelled to Thailand, but was dissatisfied with the meditation methods there, so he switched to practising the Mahasi Sayadaw method and the Goenka method in Myanmar, but was dissatisfied with those as well. Finally, he came to Pa-Auk Tawya Monastery. Because of his existing pāramī, his progress was very fast. Now he is afraid of hell, no longer wants to become a Bodhisatta, and wants to become an Arahant.
《20. The Story of the Oil Lamp》
《20. The Story of the Oil Lamp》
A certain man, while practising at Pa-Auk Tawya Monastery, followed the method taught by Ven. Pa-Auk Sayadaw to observe past, present, and future mental phenomena (nāma) and physical phenomena (rūpa). He saw the following rounds of rebirth:
-4. In his fourth past life, he was a man. He offered flowers before a Buddha image and made a wish to be a man. He practised the four-element meditation, saw rūpa-kalāpas (material clusters), but could not observe the impermanence of ultilmate form (Paramattha Rūpa) . He also practised the 32 parts of the body and skeleton meditation. He developed the white kasiṇa up to the third jhāna.
-3. After passing away there, he was reborn as a human again. On one occasion, ignorance arose in him (not knowing the Four Noble Truths). He did not know that the mind-body of a monastic is unsatisfactory (not knowing the truth of suffering). Therefore, he inwardly longed to become a monastic (not knowing the truth of the origin of suffering). He did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the truth of cessation). Nor did he cultivate the Noble Eightfold Path leading to the cessation of suffering (not knowing the truth of the path to cessation).
The wholesome kamma of offering food to a novice (sāmaṇera) matured at the time of death.
-2. This caused him to become a monastic. He practised insight meditation, the four-element meditation, the 32 parts of the body, skeleton meditation, and the white kasiṇa (up to the third jhāna), and then made a wish to be a human. At death, all these kammas arose collectively. He took rebirth with the kamma of the “four-element meditation” (access stillness).
-1. He was successfully reborn as a human again. At death, the practices from his past life re‑appeared, including the four-element meditation, the 32 parts, skeleton meditation, and the white kasiṇa (up to the third jhāna).
Because of the wholesome kamma of meditation, he was reborn as a man in this life. He had offered an oil lamp and made a wish to become a monastic.
+1. After death in this life, he will be reborn as a monastic.
+2. Then he will be reborn again as a monastic and attain Nibbāna in that life.
(This example is taken from: Ven. Pa-Auk Sayadaw’s discourse on “Observing Dependent Origination”, English translation from Chinese by Shi Kaihong Bhikkhu.)
《21. Story of a Heavenly Being》
《21. Story of a Heavenly Being》
A certain man, following the method taught by the Pa-Auk Sayadaw at Pa-Auk Tawya Meditation Centre, observed mental phenomena (nāma) and physical phenomena (rūpa) of the past, present, and future, and saw the following cycle of rebirths:
-3. In his third past life, he was a heavenly being (devatā). She came down to the human world to pay homage to a pagoda. But it was too far; going up and down repeatedly was inconvenient, so she wished to live closer to the pagoda. At the time of death, she practised mindfulness of breathing (ānāpānasati).
-2. This wholesome kamma led to her rebirth as a human being, this time as the caretaker of the pagoda. However, she stole temple property.
-1. The unwholesome kamma ripened, causing him to become an ox. In that life, he suffered greatly, eating straw and hay, and working very hard.
0.Wholesome kamma ripened at the point of death, allowing him to be reborn as a human being in this present life.
《22. The Story of the Pig》
《22. The Story of the Pig》
A certain ten-precept nun, while at Pa-Auk Forest Monastery, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa) and saw the following cycle of rebirths:
-25. In her twenty-fifth past life, she was reborn in mainland China. She was like a kung fu teacher, possibly an acrobat, with a supple body, bending limbs.
-24. At death, a wholesome kamma ripened, leading her to be reborn as a woman.
-23. At death, an unwholesome kamma ripened, leading her to be reborn as a female mouse.
-22. At death, a wholesome kamma ripened, leading her to be reborn as a deva (celestial being).
-21. At death, a wholesome kamma ripened, leading her to be reborn as a Chinese person.
-20. At death, a wholesome kamma ripened, leading her to be reborn as a man.
-19. At death, an unwholesome kamma ripened, leading her to be reborn as a ghost (peta).
-18. At death, an unwholesome kamma ripened, leading her to be reborn as a male bear.
-17. At death, an unwholesome kamma ripened, leading her to be reborn as a female monkey.
-16. At death, an unwholesome kamma ripened, leading her to be reborn as a tiger. In that life, she constantly ate animal meat. She wanted to eat deer and chased after it. She was angry that the deer ran so fast. Although she finally caught it, she was still angry and killed the deer slowly.
At that time, ignorance (not knowing the Four Noble Truths) arose. She did not know:
The mind and body of a being that has food are unsatisfactory (not knowing the Truth of Suffering).
So she craved to become a being that has food (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
Because her body was very hungry, her mind followed with greed – greed for food. So she died with an unwholesome mind.
-15. Dying with an unwholesome mind, she was reborn as a snake.
-14. At death, a wholesome kamma ripened for the snake, leading it to be reborn as a male. In this life, he was a Muslim, a worker who grew rice. While farming, foxes came to eat the rice, and he got very angry. He disliked others stealing his rice. In this life, he had great greed and great anger.
Once, ignorance (not knowing the Four Noble Truths) arose. He did not know:
The mind and body of a farmer are unsatisfactory (not knowing the Truth of Suffering).
So he craved to become a farmer (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did he practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
At death, the kamma of attachment to his large farm land (unable to let go) manifested.
-13. This led to his rebirth as a male fox. Once, he stole a chicken and was beaten by people. Again, ignorance (not knowing the Four Noble Truths) arose. He did not know:
The mind and body of a meat-eating being are unsatisfactory (not knowing the Truth of Suffering).
So he craved to become a meat-eating being (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did he practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
Because of hunger, he died with a greedy mind.
-12. Because of an unwholesome mind at death, he was reborn as an animal – a female chicken. She was kept in a very small place, which she did not like. She liked the life of a cow, which is free outside.
Ignorance (not knowing the Four Noble Truths) arose. She did not know:
The mind and body of a free life are unsatisfactory (not knowing the Truth of Suffering).
So she craved to become a free life (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
At death, greed arose.
-11. This caused her to become an animal again – this time a female cow. In this life, the owner – an Indian Muslim – was good to her. She didn't have to work, just had her milk taken, which was of course painful; she also had to be separated from her children. Although the owner was good to her, she did not like her own life.
Ignorance (not knowing the Four Noble Truths) arose. She did not know:
The mind and body of the owner's life are unsatisfactory (not knowing the Truth of Suffering).
So she craved to become the owner's life (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
At death, the wholesome kamma of rejoicing in the dedication of merits (as there were Buddhists in India at that time) ripened.
-10. Because of this wholesome kamma ripening, he was reborn as an Indian. He wore white clothes, had much facial hair, and was a Muslim. In this life, he worked as a labourer and a rickshaw puller, pushing goods and carrying people. But he had a weak body, so he liked the life of a strong creature like an elephant.
At death, greed arose.
-9. This led to his rebirth as an animal – a female elephant. She worked as a labourer in the forest, carrying logs, busy and tired, resting only one day in a while. She was tied under the house.
One day, on her day off, she wandered and came to a house by the roadside. At that time, people were making offerings and giving alms. When dedicating the merits, they rang a bell, and she heard the 'dong' sound (the bell sound), recognizing it as a good sound.
Ignorance (not knowing the Four Noble Truths) arose at that time. She did not know:
The mind and body of the owner (a man) are unsatisfactory (not knowing the Truth of Suffering).
So she craved to become the owner (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
At death, the wholesome kamma of rejoicing in others' giving ripened.
-8. This led to his rebirth as a human, with the profession of a hunter in that life. He committed many killings, was attached to his family, wife, and children. He would offer food to village monks.
At death, ignorance (not knowing the Four Noble Truths) arose. He did not know:
The mind and body of a deva are unsatisfactory (not knowing the Truth of Suffering).
So he craved to become a deva (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did he practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
The 'sign of destiny' (gati-nimitta) was the beautiful clothes of two devas.
At death, the wholesome kamma of joyful giving ripened.
-7. This led to his rebirth as a tree deity (rukkha deva). Unfortunately, in this life, there wasn't much wholesome consciousness. He had a wife and children and felt very happy. But because of the kamma of killing, his lifespan was relatively short.
At some point, ignorance (not knowing the Four Noble Truths) arose. He did not know:
The mind and body of a hunter are unsatisfactory (not knowing the Truth of Suffering).
So he craved to become a hunter (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did he practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
At death, the unwholesome consciousness associated with killing and happiness manifested, meaning the bad kamma ripened.
-6. Because of the ripening of bad kamma, he was reborn as a male pig. In this life, due to the ripening of past kamma of killing, he was killed. The owner used a small knife to kill him. In his mind, he repented, thinking, "Don't kill me, I am afraid!" Ultimately, he was killed by a stab through the heart. He was in great pain but couldn't express his feelings, only feeling great fear.
Once, because of hunger, ignorance (not knowing the Four Noble Truths) arose. He did not know:
The mind and body of a being that has food are unsatisfactory (not knowing the Truth of Suffering).
So he craved to become a being that has food (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did he practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
At death, the sign of destiny was fire.
The bad kamma from the 16th past life as a tiger eating animals ripened.
The bad kamma from the 8th past life killing pigs acted as supportive kamma.
-5. This caused him to fall into hell. He went down to the fifth level of hell. He was forced into iron cauldrons, his body was cut to pieces, and he died and was revived repeatedly, experiencing extreme suffering but living long.
It is worth noting that he saw many monks in this hell.
Therefore, it is important to remind all monastics here: Do not think that just by ordaining, everything will be fine. If one does not keep the precepts well, preaches wrongly, spreads wrong views, etc., one can still fall into lower realms and hell. There is a saying: 'Before the gates of hell, there are many monks and Taoists.'
At some point, ignorance (not knowing the Four Noble Truths) arose. He did not know:
Mind and body are unsatisfactory (not knowing the Truth of Suffering).
So craving arose to satisfy the mind and body, leading to killing (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did he practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
Because the killing kamma was too strong, the sign of blood manifested at death.
-4. Because of the ripening of bad kamma, he was reborn as a hungry ghost (peta). In this life, he was very hungry, only able to eat urine, saliva, and rubbish, constantly searching for food but unable to eat. His mouth was small, body large, unable to drink.
Once, he searched for food in a monastery, saw food in a dog's bowl, but couldn't eat it himself. He felt joy upon seeing a monk.
Once, while by the roadside, he saw a man. Ignorance (not knowing the Four Noble Truths) arose. He did not know:
The mind and body of a man are unsatisfactory (not knowing the Truth of Suffering).
So craving to become a man arose (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did he practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
At death, the wholesome kamma of paying respects to monks and rejoicing in the chanting and dedication of merits ripened.
-3. This led to his rebirth as a human, this time as a Kakyin (Myanmar) person. He got married and had a son. He didn't practice meditation but did chant scriptures.
In Theravada Buddhist countries, there are often large-scale alms-giving ceremonies to the Sangha. Laypeople prepare large quantities of food in big buckets. Volunteers or laypeople stand by the buckets, scoop the food out, ladle by ladle, placing it into the monks' bowls or passing it to the next assistant. He served in this humble, service-oriented volunteer role. He also chanted scriptures in this life.
Once, ignorance (not knowing the Four Noble Truths) arose. He did not know:
The mind and body of a man are unsatisfactory (not knowing the Truth of Suffering).
So he craved to become a man (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did he practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
At death, the wholesome kamma of paying respects to the Buddha and recollecting the Buddha ripened.
-2. This led to his rebirth as a Myanmar man. In this life, he performed wholesome deeds, got married, but did not practice meditation.
Once, he visited a nunnery where nuns wear pink robes. Ignorance (not knowing the Four Noble Truths) arose. He did not know:
The mind and body of a peaceful ten-precept nun who keeps the precepts are unsatisfactory (not knowing the Truth of Suffering).
So he craved to become a peaceful ten-precept nun who keeps the precepts (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did he practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
At death, the wholesome kamma from volunteer activities like making roads, carrying bricks, pulling weeds, offering alms to monks, and listening to Dhamma ripened.
-1. In this life, she was reborn as a ten-precept nun and learned the insight meditation of the Mogok tradition. While meditating, she had light, and she learned Ānāpānasati (mindfulness of breathing) from books, attaining the four jhānas by herself. At that time, she lived in a monastery, and many women came to offer alms, clean, etc.
Once, ignorance (not knowing the Four Noble Truths) arose. She did not know:
The mind and body of a female are unsatisfactory (not knowing the Truth of Suffering).
So she craved to become a female (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
At death, the wholesome kamma of cleaning pagodas and offering flowers to Buddha images ripened.
★ In this life, she is a ten-precept nun. She offered a coconut plantation as a monastery ground. At the time of death, ignorance (not knowing the Four Noble Truths) arose. She did not know:
The mind and body of a deva are unsatisfactory (not knowing the Truth of Suffering).
So she craved to become a deva (not knowing the Truth of the Origin of Suffering).
And did not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
The wholesome kamma of offering Kathina robes will ripen at her death.
+1. After dying here, she will be reborn as a long-lived deva until the appearance of the Buddha Metteyya.
At some point, ignorance (not knowing the Four Noble Truths) arises. He does not know:
The mind and body of a monk are unsatisfactory (not knowing the Truth of Suffering).
So he craves to become a monk (not knowing the Truth of the Origin of Suffering).
And does not incline towards Nibbāna – the complete cessation of mind and body (not knowing the Truth of the Cessation of Suffering).
Nor does he practice the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path leading to the Cessation of Suffering).
The wholesome kamma of offering fruits to the Buddha will ripen at death.
+2. This will lead him to be reborn as a wealthy Brahmin wearing white clothes. Later, he will ordain, practice various meditation subjects, and finally attain the fruits of the path.
…Later, she continued to diligently practice tranquility and insight meditation, observing future lives, and saw that after just one more life as a monk, she would attain the final fruit.
We can see that in these 26 lives, she was a deva twice, a human 13 times, an animal 10 times, in hell once, and a ghost once.
She already had past connections with the Buddha's teachings; otherwise, she would not have been able to ordain in this life.
However, even for someone with past connections and pāramīs (perfections), nearly half of their rebirths were in lower realms. How much more so for ordinary people?
As the Buddha said, few are those who, after death, are reborn among humans or devas; many are those who fall into lower realms. Comparing the former to the latter is like comparing the little dust on the tip of a fingernail to this great earth (SN 56.102-131).
Once, the Buddha gave a thought-provoking simile to the monks. He said, suppose a man threw a yoke with a single hole into the great ocean, and there happened to be a blind turtle in the sea, which surfaced only once every hundred years. The Buddha then asked the monks: "What do you think? Would that blind turtle, surfacing once every hundred years, be able to insert its neck precisely into that yoke with a single hole?" The monks replied: "Venerable Sir, that would only be possible after an extremely long time, with the faintest of chances." The Buddha then compassionately admonished them: The speed at which that blind turtle could put its neck through the yoke is still faster than a fool, who, having fallen into lower realms, is reborn as a human again. Why is that? Because in this world, beings generally do not practice the Dhamma, do not practice righteous conduct, do not cultivate wholesome deeds and merit. What they see and do is often preying on the weak, devouring each other, losing their way in the endless cycle of saṃsāra. The root cause of all this is that beings have not personally seen the Four Noble Truths. Therefore, the Buddha earnestly urged the monks to strive diligently, to endeavor to realize the four truths as they truly are: First, 'This is suffering'; Second, 'This is the origin of suffering'; Third, 'This is the cessation of suffering'; Fourth, 'This is the path leading to the cessation of suffering.' (SN 56.47)
If anyone can penetrate and realize these Four Noble Truths, they are a stream-enterer (Sotāpanna), a noble one who has abandoned the three fetters. They will have at most seven more lives and will never again fall into the lower realms (Ref. SN 56.49).
Therefore, no one should be negligent or complacent. Strive to practice the Noble Eightfold Path, to eliminate greed, aversion, and delusion.
《23. The Story of the Village Girl》
《23. The Story of the Village Girl》
A certain lady, following the method taught by the Pa-Auk Sayadaw at Pa-Auk Tawya Meditation Centre, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following轮回 experiences:
In a past life, she was a king. While touring the country to see whether his subjects liked him, he envied the happiness and freedom of a village girl singing in the countryside.
At that time, ignorance (avijjā) — not knowing the Four Noble Truths — arose. He did not know:
that the mind and body of the village girl were unsatisfactory (not knowing the Truth of Suffering — dukkha-sacca),
so he longed to become a village girl (not knowing the Truth of the Origin of Suffering — samudaya-sacca),
and did not incline towards Nibbāna — the complete cessation of the successive process of mind and body (not knowing the Truth of the Cessation of Suffering — nirodha-sacca),
nor did he practise the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path Leading to the Cessation of Suffering — magga-sacca).
After death, a wholesome kamma matured, allowing him to be reborn as a human — this time as a village girl. However, in this life she was quite poor, and borrowed money to buy snacks but did not repay the debt.
After this death, she was reborn as a bull, doing hard labour until she was very tired, and envied the cowherd.
Ignorance (not knowing the Four Noble Truths) arose again. He did not know:
that the mind and body of the cowherd were unsatisfactory (not knowing the Truth of Suffering),
so he longed to become a cowherd (not knowing the Truth of the Origin of Suffering),
and did not incline towards Nibbāna — the complete cessation of the successive process of mind and body (not knowing the Truth of the Cessation of Suffering),
nor did he practise the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path).
At death, a certain wholesome kamma matured, allowing him to be reborn as a cowherd. Once, he saw a minister and admired the minister's majesty. Ignorance (not knowing the Four Noble Truths) arose once again. He did not know:
that the mind and body of the minister were unsatisfactory (not knowing the Truth of Suffering),
so he longed to become a minister (not knowing the Truth of the Origin of Suffering),
and did not incline towards Nibbāna — the complete cessation of the successive process of mind and body (not knowing the Truth of the Cessation of Suffering),
nor did he practise the Noble Eightfold Path leading to the cessation of suffering (not knowing the Truth of the Path).
At death, a certain wholesome kamma matured, allowing him to become a minister. Unfortunately, in this life he committed adultery with the queen and was killed by the king.
Fortunately, a wholesome kamma matured at his deathbed, allowing him to be reborn as a human again. This time as a female.
The unwholesome kamma of sexual misconduct can cause a man to be reborn as a woman for many lives, before finally becoming a man again. (Refer to JaA 544 — the past life story of Venerable Ānanda.)
《24. The Story of the Donation Leader》
《24. The Story of the Donation Leader》
A certain lady at Pa-Auk Forest Monastery, following the method taught by the Venerable Pa-Auk Sayadaw, observed mental phenomena (nāma) and material phenomena (rūpa) of the past, present, and future, and saw the following sequence of rebirths:
**-4.** In her fourth past life, she was a cattle trader. He did not believe in cause and effect and was a nihilist (akiriyavādi), yet he only encouraged others to give alms, repeatedly urging, “Come, give alms! Come, give alms!”
Not believing in cause and effect is one form of wrong view (MN 41). Fortunately, he did not stubbornly cling to this view. If he had held this wrong view at the moment of death, it would have become fixed wrong view, the heaviest of all evil kammas. The commentary states that it is the root of saṃsāra; one possessing it has no way to escape from the round of rebirth. Those who listen to such people are also led astray. One with this view has neither heaven nor the noble path. Even when, at the end of the aeon, the great mass of beings are reborn in the Brahma worlds, one with fixed wrong view is not reborn there, but is born on the far side of the world. But doesn’t the far side of the world also get destroyed by fire? It does burn, yet even when it burns, this being still suffers in some place in the empty space—they say. (ANA 1.310)
The Buddha said that a person with wrong view has only two possible destinations: hell or the animal realm (DN 12).
Why?
Because a person who does not believe in cause and effect will do whatever they please, commit many evil deeds, and eventually fall into the hell
A person who does not believe in cause and effect will not perform wholesome deeds and will instead indulge in the five cords of sensual pleasure—agreeable sights, sounds, smells, tastes, and touches. Enjoying sensual pleasures is usually accompanied by distracted delusion. Once the mind becomes habitually distracted in this way, the next life is likely to be as an animal.
Therefore, he was very fortunate. At the time of death, the wholesome kamma of encouraging giving matured. He saw the sign of a woman’s destination.
**-3.** He was thus reborn as an Indian woman. In this life she had many sons.
At the moment of death, it happened to be the time for the three periods (of chanting). He thought, “My bell is good.”
At that time, ignorance (not knowing the Four Noble Truths) arose. He did not know:
- That mind-and-body is unsatisfactory (not knowing the Noble Truth of Suffering),
- and therefore craved the bell to satisfy his mind-and-body (not knowing the Noble Truth of the Origin of Suffering),
- and had no inclination toward Nibbāna—the complete cessation of the continual process of mind-and-body (not knowing the Noble Truth of the Cessation of Suffering),
- nor did he cultivate the Noble Eightfold Path that ends suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
**-2.** Because he died with greed (a mental state rooted in the unwholesome), he was reborn as a hungry ghost (peta). Fortunately, he was still able to eat, so he constantly searched for food. Once, at a monastery, he saw food in a dog’s bowl. Although it was very dirty, he ate it anyway.
He saw bhikkhus reciting the scriptures. When they finished, he chanted “Sādhu, sādhu, sādhu!”
At the time of death, he saw the sign of a man. Ignorance (not knowing the Four Noble Truths) arose. He did not know:
- That the mind-and-body of a man is unsatisfactory (not knowing the Noble Truth of Suffering),
- and therefore craved to become a man (not knowing the Noble Truth of the Origin of Suffering),
- and had no inclination toward Nibbāna—the complete cessation of the continual process of mind-and-body (not knowing the Noble Truth of the Cessation of Suffering),
- nor did he cultivate the Noble Eightfold Path that ends suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
The wholesome kamma of rejoicing in the recitation of the scriptures matured at the moment of death.
**-1.** This led to rebirth as a man. In this life he married and had children, but was relatively poor.
He became a leader who encouraged others, saying “Let us give alms!” He often went to the monastery, observed the precepts, and enjoyed listening to the Dhamma.
At the time of death, ignorance (not knowing the Four Noble Truths) arose. He did not know:
- That the mind-and-body of a woman is unsatisfactory (not knowing the Noble Truth of Suffering),
- and therefore craved to become a woman (not knowing the Noble Truth of the Origin of Suffering),
- and had no inclination toward Nibbāna—the complete cessation of the continual process of mind-and-body (not knowing the Noble Truth of the Cessation of Suffering),
- nor did he cultivate the Noble Eightfold Path that ends suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
He had previously practiced the Mahasi method of meditation. This wholesome kamma matured at the time of death.
**0.** In this present life, she is a woman and is relatively poor.
Why is this so? The Buddha explained it long ago:
“If a person gives alms himself but does not encourage others to give, then wherever he is reborn, he will attain wealth and success, but will not have followers. If a person does not give alms himself but encourages others to give, then wherever he is reborn, he will have followers but will not attain wealth. If a person neither gives alms himself nor encourages others to give, then in future lives he will not even obtain sour gruel to fill his stomach and will be lonely and unsupported. If a person both gives alms himself and encourages others to give, then wherever he is reborn, for hundreds, thousands, or even a hundred thousand lives, he will enjoy wealth and have followers.” (DhpA.9)
At the time of death, one of these instances of ignorance (not knowing the Four Noble Truths) will take effect. He will not know:
- That the mind-and-body of a bhikkhu is unsatisfactory (not knowing the Noble Truth of Suffering),
- and therefore will crave to become a bhikkhu (not knowing the Noble Truth of the Origin of Suffering),
- and will have no inclination toward Nibbāna—the complete cessation of the continual process of mind-and-body (not knowing the Noble Truth of the Cessation of Suffering),
- nor will he cultivate the Noble Eightfold Path that ends suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
The wholesome kamma of paying respect to bhikkhus will mature.
**1.** She will become a bhikkhu, attain the four jhānas up to the white kasiṇa, and will be able to observe nāma and rūpa, but will not be able to develop the Pa-Auk method up to the comprehension of conditions (paccayapariggaha-ñāṇa).
At the time of death, the ignorance of liking the life of a bhikkhu will take effect, and the wholesome kamma of offering will mature.
**2.** She will again become a bhikkhu. This time she will develop the comprehension of conditions (paccayapariggaha-ñāṇa).
**3.** After death, she will be reborn as a heavenly maiden (devadhītā). In that life, she will attain Arahantship.
《25. The Story of Homosexuality》
《25. The Story of Homosexuality》
Records from the Pa-Auk tradition tell of a Burmese man who liked to wear makeup and had a feminine appearance. He had been homosexual for 20 years and had a male partner.
This was the effect of past kamma. When that kamma ended, he suddenly reverted to a masculine state: he cut his hair, started smoking, and behaved like an ordinary man. He himself said, "I am a man."
Why is this so?
Let us listen to the discourse of Venerable Mangala: [What is homosexuality all about?…..
I think that, based on the observations of meditators and also according to some records in the scriptures, these abnormal sexual orientations, these deviant sexual tendencies, are usually related to the third precept, or to indulgence in one's own sensual desires. So after death, if that kamma matures, one is reborn directly in hell. If it is not so severe, one might be reborn as an animal or something. Then, after emerging from that state, sometimes one may have such abnormal sexual tendencies. Of course, sometimes there are eunuchs and such—some of them certainly did not choose this, but sometimes such strange tendencies manifest on their own, and so on. So this is also related to the third precept.
If the third precept is well observed, one is less likely to have this problem. Also, according to the experience of meditators, some meditators are quite special—they are male in one life, female in the next, male again, female again, changing back and forth like this. But when asked, "When you were male, how was it? When you were female, how was it? Did you feel that with all this changing back and forth, when you were male you were very effeminate, and when you were female you were very masculine?"
They say no, not at all.
Because if they are people who maintain pure precepts, it's quite remarkable: when they are reborn as male, they are proper males, perhaps a bit gentle. When they are reborn as female, they are proper females—perhaps a bit more rational, a bit more spirited, but that's all. But if their precepts are not well kept, it becomes very troublesome, very troublesome.
So in this situation, if one has this tendency, that's one thing. On top of that, if one has a tendency to indulge in lust, or a tendency toward emotional attachment, and combined with the possibility that two people were deeply in love in the past and now happen to be reborn as the same sex—then it's disastrous. Because they have a slightly indulgent tendency, they don't care; as long as they can satisfy their mind's inclination, they will follow their own mind. They won't try to overcome it, so they just…
Anyway, in this era, people increasingly accept this, so they choose this path. So sometimes it's possible that in the past they were husband and wife, or something like that. But why weren't there so many cases in ancient times? One has to see that people nowadays are more permissive, more indulgent, and so it turns out this way. This is the only way I can understand it. I believe this is the case, because usually, unusual sexual tendencies are related to indulging desires. It's not that by learning the Dhamma, one's nature becomes free of strangeness.
For example, if you have a bad temper, unless you make a conscious effort to change it through learning the Dhamma, your nature—a bad temper is a bad temper—but you can gradually change it through learning the Dhamma, bit by bit. So if one is willing to change this tendency, it can change. If one is not willing to change, it does not mean that just by learning the Dhamma one will definitely be able to change it, right?
Sometimes it might also be quite strange—an emotional dependency. At some point, will it become real? Some people, for example—sometimes we also don't understand, we really don't understand. Sometimes I see my former classmates; why do they have to go to the toilet in pairs? We asked, and they said it's very common for close female friends. Then I thought, oh, I see, and accepted it—nothing special. They said it's fine, but it doesn't necessarily mean they are lesbians. Sometimes—but men don't really do this; men rarely do. Maybe they're afraid of ghosts—in dark places, afraid of ghosts—so they go to the toilet together. Maybe it's also safer in this day and age, that's all. But if it really is the case, we also don't understand. That's just how it is. From the perspective of rebirth, basically, if one is more restrained, if one does not indulge oneself, one is less likely to fall into the problem of homosexuality—one is comparatively less likely.]
《26. The Story of the Psychic Hermit》
《26. The Story of the Psychic Hermit》
A certain Northern tradition ten-precept nun at Pa-Auk Forest Monastery, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and perceived the following rebirth experiences:
-4. In her fourth past life, she was a Theravāda bhikkhu. She lived in a mountain cave in an unknown country. At that time, a young bhikkhu returned from alms-round and came to associate with her.
-3. Afterwards, she was reborn as a hermit in Taiwan. At that time, she had psychic powers (abhijñā) and miraculous transformations (iddhi)—she could become large or small, many or few. She herself perceived the sign of a flood coming, and thus successfully took refuge from the flood.
-2. Afterwards, she was reborn as a woman. At first, she perceived a male form and thought that this life was as a man, but later she realised it was not. She perceived the level of purity of vision (diṭṭhivisuddhi).
In this life, Venerable Santagavesaka of Taiwan was a "prince." He chose one woman from among many to marry, but he did not choose her. She became angry, threw things, and did not marry.
-1. Afterwards, she was reborn as a Burmese man and married (his wife at that time is now a Burmese bhikkhu). However, this life ended early.
Afterwards, in this life, she was reborn as a bhikkhunī. As a child, without anyone teaching her, she spontaneously spoke Burmese. Her father (a spiritual friend from a past life) could not understand her. She would occasionally become angry, but in fact she is a very gentle person.
She cannot perceive any future life for herself, meaning that she may attain arahanship this life.
《27. The Story of the Owl》
《27. The Story of the Owl》
A certain woman, while meditating at Pa-Auk Forest Monastery in accordance with the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following cycle of rebirths:
-6. Her sixth past life was as an owl, living by a lake and surviving on fish. Once, she quarreled with another owl, clawing and biting the other, gradually tearing off its flesh over a period of five minutes. At death, the kammic sign was this act of killing.
-5. After that, she was reborn in the Burning Hell, where one day equals 576 million human years, and her lifespan there was 60,000 years.
-4. After emerging from hell, due to the maturation of bad kamma, she was reborn as a hungry ghost (peta).
-3. Then, as bad kamma matured, she was reborn as an animal.
-2. Later, some wholesome kamma matured, allowing her to be reborn as a man.
-1. Next, because at the moment of death she attained the formless sphere jhāna, she was reborn in the formless heaven.
-0. After the lifespan in the formless heaven ended, she was reborn as a woman. Many of her lives have been very painful, and even now she experiences much suffering. As a human, she is often sick and requires much medication.
Why is this so? The Buddha said in the Cūḷakammavibhaṅga Sutta (The Shorter Exposition of Kamma) that whoever harms the bodies of others will experience the result of being prone to illness.
《28. The Story of the Mouse》
《28. The Story of the Mouse》
A certain ten-precept nun at Pa-Auk Forest Monastery, following the method taught by Pa-Auk Sayadaw, observed past, present, and future mental phenomena (nāma) and physical phenomena (rūpa), and saw the following cycle of rebirths:
-6. In her sixth past life, she was a bhikkhu (monk). At that time, he observed the precepts.
At the time of death, he suddenly thought: "When I am gone, what will happen to my dwelling?"
He was attached to the monastery, and with a mind of attachment and greed kamma, he passed away.
-5. Thus he was reborn in a realm of misery, becoming a long-haired, bony male hungry ghost. At that time, he was hungry, unable to even get saliva to eat, so he kept waiting for food. Because he had nothing, one day he saw a mouse and became envious of it.
At that moment, ignorance (not knowing the Four Noble Truths) arose. He did not know:
that the mind and body of a mouse are unsatisfactory (not knowing the Noble Truth of Suffering)
thus he longed to become a mouse (not knowing the Noble Truth of the Origin of Suffering)
and did not incline towards Nibbāna—the complete cessation of the successive process of mind and body (not knowing the Noble Truth of the Cessation of Suffering)
nor did he practise the Noble Eightfold Path leading to the cessation of suffering (not knowing the Noble Truth of the Path Leading to the Cessation of Suffering)
He died with a distracted, wandering mind.
-4. Then he was reborn in a realm of misery—becoming a hairless male mouse. But even after becoming a mouse, there was still nothing to eat!
He lived in an underground burrow, in great suffering.
So he moved to live at the monastery. At that time, he saw dogs and pink-robed ten-precept nuns reciting protective verses (paritta). He became very fond of one of the younger ones.
At that moment, ignorance (not knowing the Four Noble Truths) arose. She did not know:
that the mind and body of a ten-precept nun are unsatisfactory (not knowing the Noble Truth of Suffering)
thus she longed to become a ten-precept nun (not knowing the Noble Truth of the Origin of Suffering)
and did not incline towards Nibbāna—the complete cessation of the successive process of mind and body (not knowing the Noble Truth of the Cessation of Suffering)
nor did she practise the Noble Eightfold Path leading to the cessation of suffering (not knowing the Noble Truth of the Path Leading to the Cessation of Suffering)
At the time of death, the wholesome kamma of loving the sound of the chanting (although not knowing what was being chanted) matured.
Why is this also wholesome kamma? Because for monastics, chanting is the practice of stillness (focusing on the chanting) and wisdom (if one follows and contemplates impermanence, suffering, and non-self, this is the merit of wisdom).
Her mind inclined towards the sound of the chanting, so her mind became calm and concentrated. This is wholesome kamma.
-3. Thus, accordingly, she was reborn as a ten-precept nun. But after giving birth to her, her mother did not like her and sent her to the monastery.
At that time, she was a ten-precept nun without faith. She did all the work, including sweeping, etc. But she only helped out; she did not do it with much heart, so the wholesome kamma accumulated was not very strong or great.
Once, ignorance (not knowing the Four Noble Truths) arose. She did not know:
that the mind and body of a woman are unsatisfactory (not knowing the Noble Truth of Suffering)
thus she longed to become a woman (not knowing the Noble Truth of the Origin of Suffering)
and did not incline towards Nibbāna—the complete cessation of the successive process of mind and body (not knowing the Noble Truth of the Cessation of Suffering)
nor did she practise the Noble Eightfold Path leading to the cessation of suffering (not knowing the Noble Truth of the Path Leading to the Cessation of Suffering)
And the wholesome kamma of helping the monastery matured at her death.
-2. She was then reborn as an Indian woman living in Myanmar. She loved to make offerings, but she was very ugly and poor. She earned her living by selling cakes and food. In that life, she had many children.
At the time of death, the wholesome kamma of offering to bhikkhus matured.
Although she did not specifically aspire to be a woman, ignorance made her like being a woman.
-1. She continued to be reborn as a woman. In that life, she had a younger sister who loved to make offerings. The sister had much wholesome citta (consciousness), often encouraged other people's children to ordain, and would offer to them. Her wholesome kamma was great.
In this life, she was again reborn as a woman, very wealthy, and a university student. Later, she ordained as a ten-precept nun.
《29. The Story of the Egg》
《29. The Story of the Egg》
A fifteen-year-old girl (Sister Vimala) temporarily ordained as a ten-precept nun at Pa-Auk Tawya Monastery. She did not have much time for practice; she did little serenity meditation, observed material phenomena for ten days, and mental phenomena for two weeks. Following the method taught by Pa-Auk Sayadaw, she investigated past, present, and future mental phenomena (nāma) and material phenomena (rūpa), and saw the following rounds of rebirth:
-30. In the thirtieth past life, she was a female. She was not married, did not sit in meditation, but occasionally practised mindfulness of breathing.
At that time, ignorance (not knowing the Four Noble Truths) arose: she did not know that the mind-body of a woman is unsatisfactory (ignorance of the truth of suffering); therefore she craved to be a woman (ignorance of the truth of the origin of suffering); she did not incline towards Nibbāna – the complete cessation of the continuing process of mind and body (ignorance of the truth of cessation); and she did not cultivate the Noble Eightfold Path leading to the cessation of suffering (ignorance of the truth of the path).
At death, the wholesome kamma of her breath-meditation matured.
-29. She was reborn as a female, but in that life she did not marry. Although she was a Buddhist, she did not meditate. In that life, because of killing deeds in a past life, she died young.
At death, she heard her father say “pay homage to the Buddha.” At that moment, taking the father’s male voice as object, ignorance arose: she did not know that the mind-body of a man is unsatisfactory, so she craved to be a man; she did not incline towards Nibbāna, and did not cultivate the path. Because her mind followed the father’s voice in paying homage to the Buddha, that wholesome deed caused her to be reborn:
-28. She was reborn as a male. In that life he married and had children. At death, he heard a cow’s sound. Taking that cow’s sound as object, ignorance arose: he did not know that the body and mind of a cow is unsatisfactory, so he craved to have the body and mind of a cow; he did not incline towards Nibbāna and did not cultivate the path.
Yes, whatever appears in the mind at the time of death, the mind naturally rushes towards it. Even if one usually does not think of it, the mind will uncontrollably rush there and craving arises. Therefore what happens at death is very important – it is the key determining the next life.
Why, having been a Buddhist in the 29th past life, did she then take rebirth as an animal? Very simple: because she did not yet have unshakeable confidence in the Triple Gem. The Buddha said that anyone who has unshakeable confidence in the Triple Gem cannot be reborn in the lower realms (AN 3.76). This shows that although she was a Buddhist, she had not yet understood the core teaching – the Four Noble Truths. When one does not fully understand, trust, and realise the Four Noble Truths, one does not have unshakeable confidence in the Buddha’s awakening – that the Buddha truly eradicated all mental suffering. And one does not have unshakeable confidence in the Saṅgha (the Buddha’s disciples), no confidence that anyone following the Buddha’s teaching can truly eradicate part or all mental suffering, no confidence that they are good practitioners.
So although she was a Buddhist in that past life, she was reborn in a lower realm. Therefore, dear readers, everyone should strive to understand and realise the Four Noble Truths, and cultivate unshakeable confidence in the Triple Gem; then the future will be secure.
Returning to the story, at death, his unwholesome volition of attachment to being a master matured.
-27. He was reborn as a large ox. One day, returning from work, he saw a lady making an offering to a bhikkhu, and thought: “How wonderful!” At that time, ignorance arose: he did not know that the mind-body of a being who can make offerings is unsatisfactory, so he craved the mind-body of such being; he did not incline towards Nibbāna, and did not cultivate the path. At death, this wholesome deed of rejoicing matured.
-26. He was reborn as a woman. In that life she did not marry and did not meditate. But she did good deeds, offered robes, etc., and practised generosity. She did not like being a woman. Ignorance arose: she did not know that a man’s mind-body is unsatisfactory, so she craved to be a man; she did not incline towards Nibbāna, and did not cultivate the path. At death, the kamma of offering a robe matured.
-25. This caused him to be reborn as a man. In that life he did not marry, was lazy, did not meditate, and only gave a little. Once, ignorance arose: he did not know that a man’s mind-body is unsatisfactory, so he craved to be a man; he did not incline towards Nibbāna, and did not cultivate the path. At death, the wholesome deed of giving matured.
-24. This caused him to be reborn as a man. In that life he married, had children, did not meditate, did not give, but raised chickens and ducks, and liked to have chicken meat with his meals. He liked killing, eating, and selling meat. At death, the kamma of killing matured.
-23. This caused him to be reborn in hell. In hell, large knives kept cutting his body, and he suffered greatly. The ignorance from the 24th past life again operated: at that time he did not know that mind-body is unsatisfactory, so he craved to raise chickens and ducks to satisfy this mind-body; he did not incline towards Nibbāna, and did not cultivate the path. At death, the unwholesome kamma of craving for meat matured.
-22. This caused him to be reborn as a drake in a duck farm. There were many ducks there. No matter what, he never got enough to eat. Finally, the owner killed him. The ignorance influencing his rebirth was: not knowing that the mind-body of a living being that can eat is unsatisfactory, so craving to be such a being; not inclining towards Nibbāna, and not cultivating the path. At death, the unwholesome kamma of greed for food matured, causing him to be reborn again in a lower realm.
-21. He was reborn again as a drake. Once, someone threw eggs on the ground, and he ate them. He was finally bitten to death by a snake, and died still hungry. The ignorance influencing his rebirth was the same: not knowing... craving to be a being that can eat... etc. At death, the unwholesome kamma of greed for food matured, causing him again to be reborn in a lower realm.
-20. This time he was reborn inside an egg. It was boiled, and he felt very hot. Because as an embryo he did not do much kamma, the ignorance and kamma influencing his rebirth were the same as in -21.
-19. He was reborn again in an egg, and it was fried. The ignorance and kamma influencing his rebirth were the same as in -21.
-18. This time, he was reborn as a rooster, following pigs to find food. He found the pig’s bowl and wished to eat as much as a pig. The Buddha taught in the Cūḷakammavibhaṅga Sutta that giving is the cause of wealth. Because he had not given, he was hungry for many lives. Finally, in this life, the owner cut off his head and killed him. The ignorance influencing his rebirth: not knowing that the mind-body of a being that can eat is unsatisfactory... craving to be such a being... etc. At death, the unwholesome kamma of greed for food matured.
-17. This caused him to be reborn again as an animal – this time as a boar. He heard the owner chanting, and although he did not know what was being chanted, he felt great rejoicing. How did he die in this life? He was killed by the owner. The ignorance influencing his rebirth: not knowing that a man’s mind-body is unsatisfactory, so craving to be a man; not inclining towards Nibbāna, and not cultivating the path. At death, the wholesome kamma of rejoicing in the owner’s chanting matured.
-16. This caused him to be reborn as a man. In that life he married and had children. He was rather lazy. He kept dogs at home. He caught fish in ponds and rivers using many methods. The ignorance influencing his rebirth: not knowing that mind-body is unsatisfactory, so craving to catch fish to satisfy mind-body; not inclining towards Nibbāna, and not cultivating the path. At death, the unwholesome kamma of killing live fish matured. The “sign of the destination” of hell appeared.
-15. This caused him to be reborn in hell. At death, the bad kamma of catching fish from -16 matured again, causing him to be reborn in another hell.
-14. By the same principle, he was reborn again in another hell. The ignorance influencing his rebirth was the ignorance arisen in life -16 when he kept dogs: not knowing that mind-body is unsatisfactory, so craving for dogs to satisfy his mind-body; not inclining towards Nibbāna, and not cultivating the path. Because at death the image of a dog arose, the mind rushed there, and combined with the bad kamma of exhausting the pond from -16, he was reborn as a dog.
-13. So he was reborn as a male dog. Here, dear readers, please be reminded: do not be overly attached to pets. If you often think of your pet with greed, and if at death you think of it again, greed will arise in your mind and you will rush to that object, being reborn as that kind of pet. But if we treat them with loving-kindness (wishing them happiness), compassion (pity), sympathetic joy (rejoicing in their happiness or accomplishment), and equanimity (remaining neutral when we cannot help), then even if we think of animals at death, the mind will be wholesome, or we will recall the good deeds done for them, and thus be reborn in a good destination.
Returning to the story, in this life as a male dog, the owner treated him fairly well. At death, he rejoiced in the owner’s generosity on a certain day – that wholesome kamma matured. The ignorance influencing his rebirth: not knowing that the mind-body of a being like the owner who can give is unsatisfactory, so craving to be such a being; not inclining towards Nibbāna, and not cultivating the path.
-12. Thus he was reborn again as a woman. In that life she did not marry. The ignorance influencing her rebirth: not knowing that a man’s mind-body is unsatisfactory, so craving to be a man; not inclining towards Nibbāna, and not cultivating the path. At death, the wholesome kamma of offering flowers matured.
-11. As a result, she was reborn as a man. In that life he did not marry, and did not meditate. He just wandered about, idle. He was fond of beauty and always paid attention to his body. In that life he also did good deeds and made offerings. The ignorance influencing his rebirth: not knowing that a man’s mind-body is unsatisfactory, so craving to be a man; not inclining towards Nibbāna, and not cultivating the path.
-10. He was reborn as a man. In that life he did not marry. He raised a white sheep, cared for it, and liked it. At death he thought: “If I am gone, what will happen to the sheep?” The ignorance influencing his rebirth: not knowing that mind-body is unsatisfactory, so craving for a sheep to satisfy mind-body; not inclining towards Nibbāna, and not cultivating the path. His mind became scattered and rushed to the image of “sheep.”
-9. So he became a male white sheep. In that life, his owner was poor but kept a dog. He took good care of his dog, so that dog was very fortunate. Seeing all this, the ram generated ignorance. The ignorance influencing his rebirth: not knowing that the mind-body of a fortunate dog is unsatisfactory, so craving for such a dog’s mind-body; not inclining towards Nibbāna, and not cultivating the path.
-8. He was reborn as a male dog. In that life he was often very hungry, getting only a little food. But he saw a fortunate cow and generated ignorance: not knowing that the mind-body of a cow that can eat a lot is unsatisfactory, so craving for such a cow’s mind-body; not inclining towards Nibbāna, and not cultivating the path. At death, the unwholesome kamma of greed for food matured.
-7. This caused him to be reborn as a cow. At that time, his owner was very good, so he rejoiced in the owner’s offerings, thinking every day: “How wonderful it would be to give like the owner!”
-6. Then, at death, the wholesome kamma matured, and he was reborn as a woman. She was relatively wealthy but lazy, and in this life she did not meditate. The ignorance influencing her rebirth: not knowing that a woman’s mind-body is unsatisfactory, so craving to be a woman; not inclining towards Nibbāna, and not cultivating the path. At death, the wholesome kamma of offering a robe matured.
-5. As a result, she was reborn as a woman. This time she did not marry. She meditated until she observed mental and material phenomena. But she did not like being a woman; she preferred to be a man, thinking it would be better for meditation. At death in that life, the wholesome kamma of offering food to bhikkhus matured.
-4. As a result, he was reborn as a man. In that life he married, had a daughter, but did not meditate; he chanted and did evening pujas. He was attached to his daughter and relatives, not wanting to leave, with greed and delusion. The ignorance influencing his rebirth: not knowing that mind-body is unsatisfactory, so clinging and craving for daughter and family to satisfy his mind-body; not inclining towards Nibbāna, and not cultivating the path. At death, the unwholesome kamma of attachment to family, with greed and distraction, matured.
-3. This caused him to be reborn as a hungry ghost (peta). This peta had long body hair; whenever he wanted to eat, the food disappeared. He craved to eat every day. The ignorance influencing his rebirth: not knowing that the mind-body of a being that can get food is unsatisfactory, so craving for such a being’s mind-body; not inclining towards Nibbāna, and not cultivating the path. He died with a distracted mind.
-2. He was reborn as a male dog, living in a monastery with stilted houses. There were many wild dogs there, and they would kill chickens to eat. Seeing children coming with biscuits, he was also very hungry and wanted to eat.
At death, a little girl came to see him, and ignorance arose: not knowing that a little girl’s mind-body is unsatisfactory, so craving for that mind-body; not inclining towards Nibbāna, and not cultivating the path. At death, the wholesome kamma matured of liking the chanting sound of many bhikkhus. Why is that wholesome? Because chanting for monks is the practice of stillness (focusing on the chanting) and wisdom (if one reflects on impermanence, suffering, and non-self – that is the merit of wisdom). His mind inclined towards the chanting sound, so his mind became calm and concentrated – that is wholesome.
-1. Thus he was reborn as a woman. Once, she caught crickets, put them in a jar, and poured water in, causing many crickets to die. A ten-precept nun taught her to meditate on the breath; she attained jhāna but did not know it, and could not examine the jhāna factors. At fifteen she fell into water and died.
At death, the image of a young ten-precept nun arose, and ignorance, craving, and clinging arose, so she was reborn as a ten-precept nun. At death, the wholesome kamma of (1) sweeping the pagoda and monastery, and (2) offering candles to the Buddha image, matured.
In this life, she is a ten-precept nun.
When she first looked into the future, she saw:
+1. Next life, she will be a bhikkhu. This bhikkhu meditates, lives alone in the forest, knows how to meditate, can attain jhāna, and can see past and future lives. At death, the destination sign is a deva-realm. The kamma matured at death is the virtue of precept.
+2. He becomes a deva and continues meditating. At death he enters jhāna.
+3. So he becomes a Brahmā-god and finally attains Nibbāna.
Later, she looked again and found the future shortened:
+1. At death in this life, the wholesome kamma of helping the monastery matures, causing her to become a deva.
+2. As a deva, at death she will enter the fourth jhāna, become a Brahmā-god, and then attain Arahantship.
《30. The Story of the Rich Man》
《30. The Story of the Rich Man》
A certain ten-precept nun who had already disrobed followed the method taught by Pa-Auk Sayadaw. She contemplated materiality (rūpa) for one week and mentality (nāma) for more than ten days. She was arrogant but had sharp wisdom. Then she observed past, present, and future mentality and materiality, and saw the following samsaric experiences:
-11 In her eleventh past life, she was a man. At that time, he practiced earth-kasiṇa meditation and could attain the fourth jhāna. (This is why the earth-kasiṇa sign appeared by itself in this life.)
At the time of death, he did not enter jhāna, but the kamma of meditation arose and access concentration arose.
The ignorance (not knowing the Four Noble Truths) that influenced his rebirth was: not knowing
that the mind and body of a man are unsatisfactory (not knowing the Noble Truth of Suffering).
Therefore, he craved to become a man (not knowing the Noble Truth of the Origin of Suffering).
He had no inclination toward Nibbāna—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering),
and did not practice the Noble Eightfold Path that can completely extinguish suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
-10 After that, he was reborn as a man. In this life, he was very rich, but because he did not like meditation, he did not practice it. However, he sometimes made offerings. He had a wife, and although he wanted children, he had none.
Because he was so rich, he did not need to work.
At the time of death, he desired a son, so the ignorance influencing his rebirth was: not knowing
that the mind and body are unsatisfactory (not knowing the Noble Truth of Suffering).
Therefore, he craved a son to satisfy his mind and body (not knowing the Noble Truth of the Origin of Suffering).
He had no inclination toward Nibbāna—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering),
and did not practice the Noble Eightfold Path...
The wholesome kamma that matured at death was helping to make offerings to a stupa.
-9 After that, he was reborn as a man. In this life, he was not very rich, had a job, a wife, and again no children. He wanted children again.
However, his wife died early, so he was unhappy.
In this life, he did not practice generosity, thinking that working for food was enough.
-8 After that, he was reborn as a laborer, very poor. He did not own land but rented it from a landlord to cultivate. He had little to eat and lived in a small grass hut by the field, which often leaked.
In this life, he was unhappy.
The ignorance influencing his rebirth was the same pattern: not knowing the Four Noble Truths... craving to become a man...
The wholesome kamma that matured at death was paying respect to a bhikkhu who came for alms that day.
……(Then two lives as a woman, three lives as a man)….
-2 In this life, he was a rich man. He practiced meditation (he did not know exactly which method, only that it was ānāpānasati—mindfulness of breathing). But there was no nimitta (sign), and he did not analyze nāma-rūpa. At that time, many men and women practiced together, all Burmese laypeople and monks. Later, he successfully saw rūpa-kalāpas (clusters of matter), but he had never practiced the four-elements meditation and did not know earth, water, fire, wind. In this life, he had a wife (who also liked making offerings), but no children.
Why did he want children in so many lives but never have any?
Refer to MNA85 about Prince Bodhi’s story. Prince Bodhi had no son and wanted one. He heard that if people made special offerings to the Buddha, their wishes could be fulfilled. He prepared a white cloth and made a vow: if I will have a son, let the Buddha step on it; if not, let the Buddha not step on it. The Buddha, knowing with his supernormal power that in a past life this couple had killed and eaten baby birds on a small island, causing the kamma of being childless in this life, did not step on it. Because of this, he established a rule forbidding bhikkhus from stepping on white cloth, but later clarified the rule so that bhikkhus could step on white cloth to bless the house owner.
Once, he saw a woman meditating in front of him, which caused ignorance (not knowing the Four Noble Truths) to arise influencing his rebirth: craving to become a woman...
At death, the wholesome kamma of offering to a stupa matured.
-1 He was then reborn as a woman. On the first day of meditation, she saw her past lives. She contemplated them with the perspective of impermanence, suffering, and non-self. In that very first past life, she was born in the same place where her current-life grandmother lived. At that time, she had a boyfriend who ran away, so she practiced meditation for pleasure. While meditating, she contemplated the body as impermanent, suffering, and non-self. She had ānāpānasati but no nimitta, and could not analyze nāma-rūpa; she just noted “knowing, knowing, knowing,” which was closer to the Mogok meditation method.
Because she liked being a woman, ignorance arose leading to craving to become a woman again...
At death, the wholesome kamma of offering flowers matured (she did not make a specific wish at that time).
0. In this life, she became a woman, a ten-precept nun, and later disrobed. At the time of death, the kamma of meditation (Buddhanussati—recollection of the Buddha) will mature.
+1. After death here, she will be reborn as a deva (heavenly being), will practice meditation, and contemplate the arising and passing away of nāma-rūpa.
+2. She will continue as a deva and eventually attain Arahantship.
《31. The Story of Drawing Close to Venerable Master Xuyun》
《31. The Story of Drawing Close to Venerable Master Xuyun》
A certain Northern Tradition bhikkhunī, following the method taught by Pa-Auk Sayadaw, observed past, present, and future nāma (mental phenomena) and rūpa (material phenomena), and saw the following rebirth experiences:
-5. In her fifth past life, she was born in a time without a Buddha, as a female renunciant in India.
She ordained at age 25 and died at 64, never disrobing throughout her life.
At that time, her meditation practice included: the fourth jhāna of Ānāpānasati (mindfulness of breathing), the four jhānas and four formless attainments of the ten kasinas, and the superknowledges (divine eye, divine ear, mind-reading, recollection of past lives).
Her meditation teacher was a female renunciant.
On one occasion, the ignorance (not knowing the Four Noble Truths) that led to her rebirth arose: ignorance is not knowing.
The mind and body of a female renunciant are unsatisfactory (not knowing the Noble Truth of Suffering).
Therefore, she craved to become a female renunciant (not knowing the Noble Truth of the Origin of Suffering).
And she did not incline towards Nibbāna—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path that leads to the complete extinguishment of suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At death, the wholesome kamma of her meditation matured (access stillness of the earth kasina).
-4. Afterwards, she was reborn as a female renunciant in India, also in a time without a Buddha.
She ordained at age 20 and died at 39. Why did she die so early? She did not die of illness; she wanted to quickly be reborn in the Brahma realm.
At that time, her meditation practice included: the four jhānas of Ānāpānasati, the four divine abodes (loving-kindness, compassion, altruistic joy, equanimity), the four jhānas and four formless attainments of the ten kasinas, contemplation of foulness, recollection of the Buddha, nāma-rūpa (mentality-materiality), contemplation of dependent origination, contemplation of past and future lives, insight meditation, and the five superknowledges.
Her meditation teacher at that time was a Vehapphala Brahma deity.
On one occasion, the ignorance (not knowing the Four Noble Truths) that led to her rebirth arose: ignorance is not knowing.
The mind and body of a Vehapphala Brahma deity are unsatisfactory (not knowing the Noble Truth of Suffering).
Therefore, she craved to become a Vehapphala Brahma deity (not knowing the Noble Truth of the Origin of Suffering).
And she did not incline towards Nibbāna—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path that leads to the complete extinguishment of suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At death, she entered the fourth jhāna of the fire kasina.
-3. Afterwards, she successfully became a Vehapphala Brahma deity. At that time, she practiced meditation and observed precepts.
Her meditation practice included: the four jhānas of Ānāpānasati, contemplation of skeletons, contemplation of foulness, recollection of the Buddha, the four divine abodes, the ten kasinas, contemplation and analysis of nāma-rūpa, contemplation of dependent origination (observing that in 1,000 past lives she had never fallen into the four lower realms), then contemplation of future lives, insight meditation, and the superknowledges.
Her teacher at that time was an Arahant Brahma deity from the Akaniṭṭha realm.
On one occasion, the ignorance (not knowing the Four Noble Truths) that led to her rebirth arose: ignorance is not knowing.
The mind and body of a Vehapphala Brahma deity are unsatisfactory (not knowing the Noble Truth of Suffering).
Therefore, she craved to become a Vehapphala Brahma deity (not knowing the Noble Truth of the Origin of Suffering).
And she did not incline towards Nibbāna—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path that leads to the complete extinguishment of suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At death, she entered the fourth jhāna of the fire kasina.
-2. Thus, she continued to be reborn in the Vehapphala realm, also practicing meditation and observing precepts.
Her meditation practice was the same as before, but this time she made progress and was able to observe 1,500 past lives, finding that she had never fallen into the lower realms.
Her meditation teacher was an Arahant from the Akaniṭṭha realm.
Why did she not fall into the lower realms for so many lifetimes?
It is possible that in one of those lifetimes, she cultivated unshakable confidence in the Triple Gem. The Buddha said that anyone who has unshakable confidence in the Triple Gem cannot be reborn in the lower realms (AN 3.76).
On one occasion, the ignorance (not knowing the Four Noble Truths) that led to her rebirth arose: ignorance is not knowing.
The mind and body of a female renunciant are unsatisfactory (not knowing the Noble Truth of Suffering).
Therefore, she craved to become a female renunciant (not knowing the Noble Truth of the Origin of Suffering).
And she did not incline towards Nibbāna—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path that leads to the complete extinguishment of suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At death, the wholesome kamma of her meditation matured: access concentration of the earth kasina.
-1. Thus, she was reborn as a Chinese bhikkhunī. She ordained at age 24 and died at 71.
Her father was a fifth-rank official. She had 15 siblings in total, and she was the 11th child. Her family lived in Beijing.
From age 19 to 22, she studied in Japan. At 23, she returned to China and taught for one year at the Beishi Women's Normal School, also studying Buddhism.
At 24, she ordained at Mount Putuo.
Before age 36, she practiced Chinese Chan (Zen) methods. From age 36 to 54, she practiced meditation in Nepal and India for 17 years.
From age 54 to 66, she lived at Mount Putuo, teaching Chan methods and serving as abbess.
From age 67 to 70, during the Cultural Revolution, she went to Yunnan to draw close to Venerable Master Xuyun for 4 years. She died at 71.
Her meditation practice included: the four jhānas of Ānāpānasati, contemplation of skeletons, the ten kasinas, contemplation and analysis of nāma-rūpa, contemplation of dependent origination—past lives (12 lives) and one future life, insight meditation, and four superknowledges (excluding the superknowledge of psychic power).
On one occasion, the ignorance (not knowing the Four Noble Truths) that led to her rebirth arose: ignorance is not knowing.
The mind and body of a bhikkhunī are unsatisfactory (not knowing the Noble Truth of Suffering).
Therefore, she craved to become a bhikkhunī (not knowing the Noble Truth of the Origin of Suffering).
And she did not incline towards Nibbāna—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering).
Nor did she practice the Noble Eightfold Path that leads to the complete extinguishment of suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At death, she entered access stillness of the earth kasina.
0. Therefore, in this life, she naturally became a Northern Tradition bhikkhunī.
《32. Story of the Great Wild Goose Pagoda Temple (i.e., Daci'en Temple》
《32. Story of the Great Wild Goose Pagoda Temple (i.e., Daci'en Temple》
A certain ten-precept nun, following the method taught by Pa-Auk Sayadaw, observed mental phenomena (nama) and material phenomena (rupa) of the past, present, and future, and saw the following cycle of rebirths:
-5. In her fifth past life, she was an Indian bhikkhu. He was born 45 years after the Buddha's Parinibbāna, ordained at the age of 20, and died at the age of 75. In that life, she remained unmarried throughout her life. He was of average height with brownish skin.
The color of the robe he wore was earthy yellow with a hint of dark red.
In that life, he practiced vipassanā meditation and knew his past and future lives. He once had lust toward women, so he often went to the cemetery to practice asubha (foulness) meditation.
At the time of death, he regretted having liked women. Fortunately, at the moment of death, the wholesome kamma of his asubha meditation matured, allowing him to be reborn in a good realm. Because he did not attain jhāna, he did not reach the Brahma realm.
-4. He was then reborn as an Indian bhikkhunī. The time was 120 years after the Buddha's Parinibbāna.
45 (years after Buddha's Parinibbāna) + 75 (his lifespan as a bhikkhu in the previous life) = 120 (years after the Buddha's Parinibbāna).
Thus, we see that as soon as a person dies, they are immediately reborn with no interval. The Abhidhamma records this.
What about the so-called “antarabhava” (intermediate existence) that people usually mention? That refers to being reborn as a ghost, as Ajahn Brahm explained:
Devotee: could ajahn brahm talk more about bardo state, are they reincarnated into ghost state already?
Ajahn brahm : yes . bardo state is a ghost state where Mahayana tradition explains it after a person’s death.
Most of the time , they get reborn and go to visit people. Some ghosts they don’t know what are going on , their mindfulness is impaired, they cant get attention
Luang Ta Maha Bua also said: “For someone who has just died [suddenly], and if their kamma is not very heavy, then they will be in a state of sambhavesī*. Whenever these spirits meet someone, they will try to ask them for help. But people just think that the ghost is there to frighten or play a trick on them.
Actually, the spirit is not doing things to disturb you. Rather, the ghost is trying to make you aware of its presence. But we often think that the ghosts are doing funny things to annoy or bother us. In truth, they are making an appeal for assistance [i.e. they need merit].”
In that life, she ordained at 18 and died at 60. She never married and had brownish skin.
As a bhikkhunī in this life, she practiced vipassanā meditation and knew her past and future lives.
The color and way of wearing the robe were similar to that of bhikkhus, but different from the current Theravada ten-precept nuns’ attire.
Once, the ignorance (not knowing the Four Noble Truths) that led to her rebirth arose: Ignorance of knowing that
mind and body are unsatisfactory (not knowing the Noble Truth of Suffering),
so one craves mind and body (not knowing the Noble Truth of the Origin of Suffering),
and does not incline toward Nibbāna—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering),
nor does one cultivate the Noble Eightfold Path that completely extinguishes suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At the time of death, she attained the second jhāna of the white kasina.
-3. She was then reborn as a second-jhāna Brahma being in the realm of Infinite Light (lifespan up to four great eons).
At the time of death, the wholesome kamma of observing the nine precepts with loving-kindness (eight precepts + continuously radiating mettā) matured.
The ignorance that led to her rebirth was not knowing the Four Noble Truths:
mind and body are unsatisfactory (not knowing the Noble Truth of Suffering),
so one craves mind and body (not knowing the Noble Truth of the Origin of Suffering),
and does not incline toward Nibbāna—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering),
nor cultivate the Noble Eightfold Path that completely extinguishes suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
-2. She was then reborn as a Chinese bhikkhu.
What does this indicate?
The Atthakathā (commentary) on AN 4.123 explains that if there is a future birth, a noble disciple with training (sekha) who is reborn in the form realm will not fall into a lower state of existence. Instead, they will attain nibbāna either in that same form-realm existence or in a higher realm.
The Ṭīkā (sub-commentary) explains that stream-enterers and once-returners who are reborn in the form realm will not return to this world (the sensual realm, kāmabhava). They will attain parinibbāna there. They are called “jhāna non-returners” (jhāna-anāgāmī).
What the Atthakathā and Ṭīkā refer to should be the type of stream-enterer who has broken the three fetters. This indicates that she has not yet realized any noble path or noble fruition.
She was from Xi’an, China, the eldest sister among siblings, but remained unmarried in that life. She ordained at age 25 at Dàyàn Tǎ Sì (Great Wild Goose Pagoda Temple, i.e., Daci’en Temple) and died at age 76.
After ordination, she practiced “Chinese Chan” and the Four Foundations of Mindfulness on her own. In her later years, she built a simple hut and practiced asceticism.
He wanted to continue the life of a bhikkhu to keep practicing, which caused the ignorance leading to rebirth (not knowing the Four Noble Truths):
a bhikkhu’s mind and body are unsatisfactory (not knowing the Noble Truth of Suffering),
so one craves a bhikkhu’s mind and body (not knowing the Noble Truth of the Origin of Suffering),
and does not incline toward Nibbāna—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering),
nor cultivate the Noble Eightfold Path...
At the time of death, the wholesome kamma of keeping the precepts matured.
-1. This led to rebirth as a Thai bhikkhu. His father was Thai, his mother was from mainland China. He was an only son, ordained at 23, and died at 65. He never married in this life.
His father was a businessman, so before ordination he helped his father at home.
He was a tall, yellow-skinned man.
After ordination, he took the Four Foundations of Mindfulness as his meditation subject and did not handle money.
He once felt affection for a woman, which caused the ignorance leading to rebirth (not knowing the Four Noble Truths):
a woman’s mind and body are unsatisfactory (not knowing the Noble Truth of Suffering),
so one craves a woman’s mind and body (not knowing the Noble Truth of the Origin of Suffering),
and does not incline toward Nibbāna...
At the time of death, the wholesome kamma of keeping the precepts matured.
0. This led to rebirth as a ten-precept nun.
We see that in her third past life she was reborn in the Infinite Light Brahma realm, where the lifespan can reach four great eons. However, from the fifth past life until now, only about 2000 years have passed. What does this indicate? The lifespan of Brahma gods can also be long or short; not every one lives the full four great eons.
《33. The Story of the Meditating Deva》
《33. The Story of the Meditating Deva》
A certain Northern Tradition Buddhist nun, following the method taught by Pa-Auk Sayadaw, observed mental phenomena (nama) and material phenomena (rupa) in the past, present, and future, and saw the following samsara experiences:
-5 In the fifth past life, she was a Brahma being in the realm of Neither-perception-nor-non-perception.
At the time of death, ignorance (not knowing the Four Noble Truths) arose. She did not know
that the mind and body of a female deva are unsatisfactory (not knowing the Noble Truth of Suffering).
Therefore, she craved the mind and body of a female deva (not knowing the Noble Truth of the Origin of Suffering),
and did not incline toward Nibbana—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering),
nor did she cultivate the Noble Eightfold Path that completely extinguishes suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At that time, the wholesome kamma from the sixth past life of listening to a Brahma teaching the Dhamma matured.
-4 Thus, she was reborn as a female deva in the Paranimmita-vasavatti heaven.
It can be confirmed that she was not a Stream-enterer. Because the Buddha said that noble disciples who have heard the Dhamma will attain final Nibbana directly in the formless realms (AN3.117 & AN3.117).
What are the conditions to become a Stream-enterer? It is very simple: possessing unshakeable confidence in the Triple Gem, together with either the complete observance of the Five Precepts or the quality of generosity without stinginess (AN5.179, SN55.6).
In that life, she did not practice meditation but frequently listened to Brahmas teaching the Dhamma.
In this life, she disliked the life of a female deva and, upon hearing the Dhamma, made a wish to be reborn as a male in the next life.
At that time, ignorance (not knowing the Four Noble Truths) arose. She did not know
that the mind and body of a man are unsatisfactory (not knowing the Noble Truth of Suffering).
Therefore, she craved to become a man (not knowing the Noble Truth of the Origin of Suffering),
and did not incline toward Nibbana—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering),
nor did she cultivate the Noble Eightfold Path that completely extinguishes suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At the time of death, the wholesome kamma from listening to a Brahma from the Untroubled Heaven teaching the Dhamma matured.
-3 Thus, she was naturally reborn as a man. He had a lifespan of 857 years and was the leader of a province with a population of 29,000 people.
Yes, according to DN26 and its commentary, human lifespan can range from 10 years to infinite years.
He had 29 wives and concubines, 62 sons, and 77 daughters.
He began meditating at the age of 245, practicing the ten kasinas and eight attainments, and observing the Eight Precepts. He ordained as a monk at 585 years old, and by 640 years old he had even developed psychic powers, including the ability to fly.
Once, ignorance (not knowing the Four Noble Truths) arose. He did not know
that the mind and body of a deva are unsatisfactory (not knowing the Noble Truth of Suffering).
Therefore, he craved to become a deva (not knowing the Noble Truth of the Origin of Suffering),
and did not incline toward Nibbana—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering),
nor did he cultivate the Noble Eightfold Path that completely extinguishes suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At the time of death, the wholesome kamma of observing the Eight Precepts matured.
-2 Thus, he was reborn as a male deva in the Paranimmita-vasavatti heaven.
At that time, he was practicing the sixteen insight knowledges, the ten kasinas and eight attainments, asubha (foulness meditation), maranānussati (recollection of death), Buddhānussati (recollection of the Buddha), the four Brahma-viharas, and the thirty-two parts of the body.
His meditation teacher was a Brahma from the Untroubled Heaven. He began meditating at the age of 1,813.
The Buddha once said:
1,600 human years = 1 day and 1 night in the Paranimmita-vasavatti heaven,
30 nights = 1 month,
12 months = 1 year.
Devas in the Paranimmita-vasavatti heaven can live for 8,000 celestial years (AN3.71).
In that life, he was accompanied by twenty thousand female devas.
He saw his past 59 lives:
18 lives as a Brahma,
21 lives as a male deva,
12 lives as a female deva,
8 lives as a human man.
In his 39th past life, as a human man, he had made offerings to the Buddha Kassapa.
Why did he not fall into the lower realms for so many lives?
It is possible that in one of those lives he had developed unshakeable confidence in the Triple Gem.
Why? The Buddha said that solid, liquid, gas, and temperature all change, but a person with unshakeable confidence in the Buddha, Dhamma, and Sangha will not be reborn in hell, the animal realm, or the ghost realm (AN3.76).
People may feel he was very fortunate to have personally offered to a Buddha—immeasurable merit! Sadhu!
But actually, there is no need to envy him. The highest field of merit is not the Buddha himself, but the Sangha.
The Buddha said that even in a future era, if there are monks who are of bad conduct and bad Dhamma, who merely bear the name of Buddhist monks—for example, those who tie a piece of robe around their arm or neck, live at home with wives and children, and clearly engage in farming, trading, and other businesses—even if one makes offerings to them in the name of the Sangha, the merit is immeasurable.
The Buddha said there is no offering to an individual that has greater fruit than an offering to the Sangha (MN142).
The commentary says: Offering to a unvirtuous monk who represents the entire Sangha yields greater fruit than offering to an Arahant.
Therefore, there is no need to search everywhere for Arahants; just make offerings at monasteries near your home. The merit is even greater than offering directly to the Buddha himself. The Vinaya and its commentary state that as long as there are four bhikkhus, it counts as a Sangha. At minimum, there must be four bhikkhus.
In that life, this deva observed his future lives and discovered he would become: (+1. Paranimmita-vasavatti male deva, 2. Northern Tradition Buddhist nun, 3. Brahma in the Akaniṭṭha heaven).
Once, ignorance (not knowing the Four Noble Truths) arose. He did not know
that the mind and body of a Paranimmita-vasavatti deva are unsatisfactory (not knowing the Noble Truth of Suffering).
Therefore, he craved to continue being a Paranimmita-vasavatti deva (not knowing the Noble Truth of the Origin of Suffering),
and did not incline toward Nibbana—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering),
nor did he cultivate the Noble Eightfold Path that completely extinguishes suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At the time of death, the wholesome kamma of meditation (practicing access stillness on the light kasina) matured.
-1 This caused him to be reborn again as a male deva in the Paranimmita-vasavatti heaven.
In this life, he practiced the sixteen insight knowledges, the ten kasinas and eight attainments, Buddhānussati, maranānussati, asubha, the thirty-two parts of the body, and the four Brahma-viharas.
His teacher was a Brahma from the Untroubled Heaven, one of the Five Pure Abodes.
He began meditating at the age of 1,157.
He continued to be accompanied by twenty thousand female devas.
This time, he only saw his past 48 lives:
18 lives as a Brahma,
16 lives as a male deva,
9 lives as a female deva,
5 lives as a human man.
In his 40th past life, as a human man, he made offerings to the Buddha Kassapa.
In this life, when he observed his future lives, he saw the following: +1 Northern Buddhist nun, +2. The highest of the Five Pure Abodes—the Akaniṭṭha Brahma heaven.
The ignorance that led to his rebirth (not knowing the Four Noble Truths) was not knowing
that the mind and body of a bhikkhuni are unsatisfactory (not knowing the Noble Truth of Suffering).
Therefore, he craved to become a bhikkhuni (not knowing the Noble Truth of the Origin of Suffering),
and did not incline toward Nibbana—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering),
nor did he cultivate the Noble Eightfold Path that completely extinguishes suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At the time of death, the wholesome kamma of offering lunch to his meditation teacher matured.
0. This caused him to be reborn in this life as a Northern Tradition Buddhist nun.
《34. Story of the Northern Tradition Bhikkhuni》
《34. Story of the Northern Tradition Bhikkhuni》
A certain Northern Tradition Bhikkhuni, following the method taught by Pa-Auk Sayadaw, observed mental phenomena (nama) and material phenomena (rupa) of the past, present, and future, and saw the following samsara experiences:
**-5. In the fifth past life, she was a Thai Bhikkhu**
In this life, he did not marry and ordained at the age of 27. He practiced with the elders in the monastery until the age of 48. There were about sixteen people in the monastery. He was usually happy to observe the precepts, including the precept of not handling money and the precept of not eating after noon.
At ages 49–51, he left the monastery.
From ages 52–79, he returned to the original monastery. During this period, he practiced the four jhanas of anapanasati, the four jhanas and eight attainments of the ten kasinas, analyzed rupa and nama, practiced vipassana, and knew 200 past lives and 6 future lives.
At the time of death, the image of the Northern Tradition Bhikkhu arose, followed by ignorance. Ignorance (not knowing the Four Noble Truths) means not knowing:
- The body and mind of the Northern Tradition Bhikkhu are unsatisfactory (not knowing the Noble Truth of Suffering).
- Therefore, craving to become a Northern Tradition Bhikkhu (not knowing the Noble Truth of the Origin of Suffering).
- And no inclination toward Nibbana—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering).
- Nor practicing the Noble Eightfold Path that can completely extinguish suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At the time of death, he entered the access stillness of the white kasina.
**-4. Based on this wholesome kamma, he was reborn as a person in mainland Guizhou, China.**
In this life, he did not marry and had 3 older sisters and 2 younger brothers. He ordained at age 25 and received full precepts at Wutai Mountain at age 28.
Ages 30–37: Went to Putuo Mountain to learn Chinese Chan.
Ages 39–46: Went to Nanjing to learn anapanasati, white-bone contemplation, asubha (foulness) contemplation, recollection of the Buddha, loving-kindness meditation, the four jhanas and eight attainments of the ten kasinas, analysis of rupa and nama, and vipassana from a Burmese teacher
Ages 47–58: Returned to Guizhou to teach meditation.
Ages 59–74: Passed away in Nanjing.
Once, ignorance arose. Ignorance (not knowing the Four Noble Truths) means not knowing:
- The body and mind of the Indian Bhikkhu are unsatisfactory (not knowing the Noble Truth of Suffering).
- Therefore, craving to become an Indian Bhikkhu (not knowing the Noble Truth of the Origin of Suffering).
- And no inclination toward Nibbana—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering).
- Nor practicing the Noble Eightfold Path that can completely extinguish suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At the time of death, the wholesome kamma of access stillness of the white kasina matured.
**-3. Afterwards, he was reborn as an Indian.**
He had 2 younger brothers and 5 younger sisters. He married at age 17 and had one son and one daughter. He ordained at age 33. His wife then found a new partner, and the children were left to his brother to raise. Before ordination, he was a businessman and had some money.
He ordained at 33 and continuously observed the precepts of not handling money and not eating after noon.
Ages 37–40: Took a boat to Myanmar to learn white-bone contemplation, recollection of death, kasina meditation, vipassana, analysis of nama and rupa, and the four jhanas of anapanasati. He knew 210 past lives and 4 future lives.
Ages 41–42: Went to China.
Ages 42–82: Returned to India.
He passed away at age 82, having 50 vassas (rainy season retreats).
Once, he saw a Bhikkhuni and ignorance arose. Ignorance (not knowing the Four Noble Truths) means not knowing:
- The body and mind of the Chinese Bhikkhuni are unsatisfactory (not knowing the Noble Truth of Suffering).
- Therefore, craving to become a Chinese Bhikkhuni (not knowing the Noble Truth of the Origin of Suffering).
- And no inclination toward Nibbana—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering).
- Nor practicing the Noble Eightfold Path that can completely extinguish suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At the time of death, wholesome kammas such as generosity, offerings, and meditation matured together.
**-2. Afterwards, he was reborn as a woman in Jiangxi, China.**
She ordained at age 19 and received Bhikkhuni precepts at age 21.
She had 2 older brothers and 1 older sister, ranking fourth herself, and had one younger sister who ordained. Her father was a government official and her mother was a housewife.
At age 21, she went to Wutai Mountain to receive precepts and studied Chinese Chan there until age 26.
Ages 28–36: Went to Myanmar to learn meditation.
Ages 37–40: Returned to Jiangxi to teach meditation.
Ages 41–49: Went to Wutai Mountain to teach meditation.
Ages 50–69: Returned to Jiangxi to teach meditation and observed the precept of not eating after noon. She passed away at age 69.
In this life, she had practiced the four jhanas of anapanasati, the four jhanas and eight attainments of the ten kasinas, analysis of nama and rupa, and vipassana. She knew 212 past lives and 3 future lives.
Once, ignorance arose. Ignorance (not knowing the Four Noble Truths) means not knowing:
- The body and mind of female practitioners are unsatisfactory (not knowing the Noble Truth of Suffering).
- Therefore, craving to become a female practitioner (not knowing the Noble Truth of the Origin of Suffering).
- And no inclination toward Nibbana—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering).
- Nor practicing the Noble Eightfold Path that can completely extinguish suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At the time of death, the wholesome kamma of entering access concentration of the earth kasina matured.
**-1. Afterwards, she was reborn as a woman in Zhushan, Taiwan.**
Her father taught books and geography. Her mother taught sewing.
She ordained at age 20 and observed the 8 precepts. She had six sisters; the 2nd, 3rd, and 4th sisters all ordained. She ranked fifth.
Her second sister served as the abbess of the monastery, and at age 60, the protagonist took over.
Ages 40–42: Went to Jiangxi, China, to study meditation with an Indian teacher.
Ages 43–55: Studied at Wutai Mountain. Passed away at age 79.
She did not make a vow to practice the Bodhisattva path but continuously practiced the four jhanas of anapanasati, the four jhanas and eight attainments of the ten kasinas, analysis of nama and rupa, and vipassana.
She knew 210 past lives and saw 2 future lives (+1: Bhikkhuni,+2. Deva in the Pure Abodes).
Once, ignorance arose. Ignorance (not knowing the Four Noble Truths) means not knowing:
- The body and mind of a Bhikkhuni are unsatisfactory (not knowing the Noble Truth of Suffering).
- Therefore, craving to become a Bhikkhuni (not knowing the Noble Truth of the Origin of Suffering).
- And no inclination toward Nibbana—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering).
- Nor practicing the Noble Eightfold Path that can completely extinguish suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
At the time of death, the wholesome kamma of meditation matured.
**0. This caused her to become a Northern Tradition Bhikkhuni in this life.**
If following the trajectory she observed from her past lives, she would attain the third fruit (Non-returner) in this life, because only Non-returner saints are reborn in the Pure Abodes (Suddhavasa).
However, the future is uncertain….
《35. The Story of the Judicial Officer》
《35. The Story of the Judicial Officer》
A certain Ten-Precept Nun, following the method taught by Pa-Auk Sayadaw, observed mental phenomena (nama) and physical phenomena (rupa) of the past, present, and future, and saw the following samsara experiences:
-7. In her seventh past life, she was a male spiritual practitioner who had gone forth but was not a bhikkhu.
-6. After that, he was reborn as a judicial officer.
-5. Because of unwholesome kamma maturing at the time of death, he fell into hell.
Why did he fall into hell?
Because he did not observe the precepts. In Theravada Buddhist countries, monks usually say during blessings:
**Sīlena sugatim yanti** (By observing precepts, one attains a happy destination)
**Sīlena bhoga-sampada** (By observing precepts, one attains wealth)
**Sīlena nibbutim yanti** (By observing precepts, one attains Nibbana)
If a person only practices giving but does not keep the precepts (1. No killing, 2. No stealing, 3. No sexual misconduct, 4. No lying, 5. No alcohol or intoxicants), they may fall into hell, the animal realm, or the ghost realm. Even if reborn as an animal with much material enjoyment, they cannot attain a human or divine body.
This is for ordinary people.
Whoever is fortunate enough to encounter Buddhism and establishes unshakable confidence in the Triple Gem (Buddha, Dhamma, Sangha), the Buddha definitely declares that they will no longer be reborn in hell, the animal realm, or the ghost realm. (AN 3.76)
Do we have 100% confidence in the Buddha’s enlightenment? Do we believe the Buddha has eradicated all mental suffering?
Do we have 100% confidence in the Four Noble Truths?
Do we truly know that the body and mind are inherently unsatisfactory?
Do we truly know that craving is the cause of suffering (leading to rebirth and negative emotions)?
Do we truly know that the cessation of craving is the cessation of suffering?
Do we truly know that the path to the cessation of suffering is the Noble Eightfold Path? Have we practiced it?
Do we have 100% confidence that those who truly follow the Buddha’s teachings are upright and good people? Do such followers of the Buddha really exist who have eradicated some or all suffering?
Quickly establish unshakable confidence in the Triple Gem. Then you will never need to fear falling into the lower realms in future lives.
-4. After dying in hell, a certain wholesome kamma matured, allowing him to be reborn as a short-lived little boy.
Why was he short-lived? According to the Buddha in the *Cūḷakammavibhaṅga Sutta* (Lesser Discourse on Kamma), killing is the cause of short life.
-3. Afterwards, a certain wholesome kamma matured at the time of death, allowing him to be reborn as the wife of a city lord.
-2. A certain wholesome kamma matured at the time of death, allowing her to be reborn as a male tree deity.
-1. Afterwards, he was reborn as a Burmese Chinese, ordained as a Theravada bhikkhu.
0. After dying there, in this present life, she was reborn as a Ten-Precept Nun.
《34. The Story of the Monk Who Broke Major Precepts》
《34. The Story of the Monk Who Broke Major Precepts》
A certain meditator, following the method taught by Pa-Auk Sayadaw, observed mental phenomena (nāma) and physical phenomena (rūpa) in the past, present, and future, and saw the following samsaric experiences:
-12 In his twelfth past life, he was a bhikkhu (monk) who broke major precepts.
-11 After breaking the major precepts and dying, he fell into hell. In hell, there were many swords underground; it was extremely terrifying and painful. The compiler infers that this may have occurred between the time of Buddha Kassapa and Buddha Gotama, i.e., during the period of Buddha Kassapa’s dispensation.
Therefore, as monastics, we must be very careful. Venerable Mahāmoggallāna once used his divine eye to see many novices, nuns, and monks from the time of Buddha Kassapa who had been reborn as ghosts, enduring hell-like suffering (SN19).
MNT22 (sub-commentary) mentions that those who have committed a Pārājika offense but still consider themselves to be bhikkhus will obstruct the arising of path and fruition, as well as rebirth in heaven. Those who have committed Saṅghādisesa or Thullaccaya offenses and have not yet undergone the rehabilitation procedure (expiation) will also face such obstructions. Those who have committed Pācittiya, Pāṭidesanīya, or Dukkaṭa offenses and have not confessed them will likewise encounter these obstacles. However, once they disrobe, complete the rehabilitation (expiation), or confess, the issue is resolved.
Therefore, when a monastic breaks the precepts, they should promptly address it.
Luang Por Pramote also said:
【If our precepts are broken, our stillness wanes, and practice becomes difficult.
For example, some who’ve studied the scriptures argue that if a monastic is forced to disrobe, they can still attain enlightenment as a layperson—since it’s not one of the five heinous crimes. From that perspective, they’re not wrong. But it’s not just the five gravest misdeeds that obstruct the path. Even insulting a noble one becomes an obstacle.
The hindrances aren’t limited to those five crimes; others exist too.
In Luang Por’s experience, I once observed two individuals trapped by their broken precepts—their minds were utterly dark. They strove to be good, to do good deeds, yet their hearts remained shrouded, like a palm tree whose roots had been severed. This doesn’t align with the scriptures; it’s simply what Luang Por witnessed, without adding interpretation.
For instance, when precepts are violated to the point requiring disrobement ,even at the level of saṃghādisesa, progress in practice stalls. Such practitioners may still come to learn and accumulate, but it’s akin to a barren woman in this life—can bear no children. Yet if they trust the scriptures and persist in practice, that too has its place.
Precepts must be upheld with unwavering resolve. Our ultimate goal is the cessation of suffering—liberation from it.】
Indeed, according to the *Ratana Sutta* and its commentary, as well as AN1.271-276, there are six heinous acts (1. killing one’s father, 2. killing one’s mother, 3. killing an Arahant, 4. wounding the Buddha with malicious intent, 5. causing a schism in the Saṅgha, 6. appointing someone [with wrong views] as one’s teacher). The Buddha said that the first five will definitely lead to hell with no escape (AN5.129). He did not say this about the sixth.
The Buddha does not seem to have ever stated that a bhikkhu who breaks major precepts and is forced to disrobe will obstruct practice, obstruct the arising of noble path and fruition, obstruct rebirth in heaven, or definitely fall into the woeful planes.
Therefore, there is still hope of salvation.
How can these people be saved?
It is very simple: let them believe or, after reflection, accept any of the following:
- The eye, ear, nose, tongue, body, and mind are impermanent (SN25.1)
- Forms (visible objects), sounds, odors, tastes, touches, and mental objects are impermanent (SN25.2)
- Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness are impermanent (SN25.3)
- Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are impermanent (SN25.4)
- Feelings born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are impermanent (SN25.5)
- Perception of forms, perception of sounds, perception of odors, perception of tastes, perception of touches, and perception of mental objects are impermanent (SN25.6)
- Volition regarding forms, volition regarding sounds, volition regarding odors, volition regarding tastes, volition regarding touches, and volition regarding mental objects are impermanent (SN25.7)
- Craving for forms, craving for sounds, craving for odors, craving for tastes, craving for touches, and craving for mental objects are impermanent (SN25.8)
- Earth, water, fire, wind, space, and consciousness are impermanent (SN25.9)
- The five aggregates—form, feeling, perception, formations, and consciousness—are impermanent (SN25.10)
In this way, the Buddha said they will definitely attain stream-entry before death, never again fall into the woeful planes, and will definitely realize Nibbāna in the future.
Throughout the Sutta Piṭaka, the Buddha never said that all stream-enterers will realize Nibbāna within seven lifetimes. He only said they are “those for whom hell is exhausted, the animal realm is exhausted, the realm of hungry ghosts is exhausted, who have exhausted the plane of misery, the bad destinations, the lower realms; they are stream-enterers (sotāpanno), not liable to fall into the woeful planes, fixed in destiny, with enlightenment as their destination.” (AN5.179)
Those who have at most seven lifetimes remaining are those who have uprooted the three fetters. This can be seen in the *Ratana Sutta*:
‘At the same time of possessing right view, three things have been abandoned:
self view, doubt, and attachment to rites and rituals.
Freed from the four woeful states, incapable of committing the six heavy crimes—
this is the excellent jewel of the Saṅgha. By this truth, may there be safety!’
Those who are guaranteed not to fall into the woeful planes and will definitely realize Nibbāna (and may take more than seven lifetimes) are the type of stream-enterers who possess only the four unshakables (AN5.179, SN55.6). They are not necessarily people who are highly skilled in meditation.
Therefore, escaping the woeful planes is not difficult. May this provide encouragement and reassurance to those monks who have already broken the precepts and disrobed.
-10 After coming out of hell, the remaining bad kamma continued to ripen, causing him to be reborn as a mosquito.
-9 Then as a butterfly.
0 In the previous life, at the time of death, wholesome kamma matured, allowing him to be reborn as a human in this life.
《37. The Christian's Story》
《37. The Christian's Story》
A certain Malaysian meditator, following the method taught by Pa-Auk Sayadaw, observed past, present, and future nama (mental phenomena) and rupa (material phenomena), and saw the following rebirth experiences:
-2. In the second past life, he was a person from mainland China.
-1. At the time of death, wholesome kamma matured, causing him to be reborn as a Frenchman. He was a Christian believer, and his occupation was growing flowers and selling flowers. He was often very compassionate, and he died with a mind of compassion.
0. Therefore, this led him to be reborn as a human. This time he was a Malaysian. Because in that life as a Christian, he accumulated merits, which allowed him to encounter the excellent Buddhadhamma, giving him the opportunity to continue upgrading exponentially in the future.
Ajahn XXXf also said: ‘We should be proud that we have reached this stage and have interest in the Dhamma; we must have had this blessings in the past.’
《38. The Story of Releasing Birds》
《38. The Story of Releasing Birds》
Once upon a time, there was a little girl who was reborn into a wealthy and prominent family. In that ancient era, she was a young lady from a noble family. She was extremely beautiful, and her parents kept her confined at home, not allowing her to go outside and meet people. From childhood to adulthood, she only stayed in the backyard of the house, which was enclosed by high walls. Her parents fulfilled all her material desires, but they would not let her go out.
In her past lives, this little girl had always been male—living as a heavenly being or a practitioner—and had always been very free. In this life, although she was born into a wealthy family and had everything, she lacked freedom. Therefore, she suffered greatly and could not get used to this life, feeling very unfree. Her parents, **on one hand**, wanted to control her, and **on the other hand**, wanted to see her happy. They tried various methods to please her, but she was neither happy nor joyful.
Every day, she would look at the sky from the backyard, watching the birds fly. In her heart, she thought, “How wonderful it would be if I could be as free as those birds!” She yearned for the freedom of those birds. When her parents noticed that she liked watching birds, what did they do? They bought them! After all, they had money! They bought many birds and put them in cages for her to watch. But when she saw these birds, she felt even sadder. She thought, “These birds are just like me—how unfree they are, and they suffer even more than I do! I was born this way, but they used to fly freely in the sky, and now they are locked in tiny cages.” She was very compassionate and empathized deeply with the birds’ lack of freedom. So what did she do? She waited until her parents were not watching, then opened all the cages and let all the birds fly away. When she saw all the birds flying into the sky, her heart was filled with great joy. It felt as if she herself was flying in the sky. She felt the birds’ happiness—the joy of regaining freedom! She herself had no freedom, she yearned for freedom, and she could not obtain freedom, but she could give freedom away as a gift! She did not know what she would gain from it, nor did she want anything in return. It was purely from a sincere heart, wishing that those birds could attain freedom.
From that lifetime onward, her freedom became unstoppable; no one could obstruct her freedom. She possessed the kamma (karma) of freedom. This is very special. Because she did not crave anything, but acted with a sincere heart, a selfless heart, and a non-possessive heart in performing her good deeds. This kind of wholesome kamma is very powerful, and the fruits it brings are also very strong. This is how we should practice good deeds.
《39. The Story of the Hell Guard》
《39. The Story of the Hell Guard》
Here I would like to share with everyone how to come out of jhāna and trace back to past lives. My process starts after the fourth jhāna, using mentality-materiality (nāmarūpa) or the five aggregates method. You can begin to trace yourself, slowly from the present, gradually pushing forward to the mother's womb, and then entering your first past life.
My habit is to go to the eighth jhāna, and then I use the five aggregates method from the Dependent Origination teaching, that is, the five aggregates of form, feeling, perception, mental formations, and consciousness.
Starting from this moment of sitting meditation, this instant, I examine the five aggregates of every single instant of mine. Then I slowly push forward, at a very slow speed, advancing gradually. In this process, you must be very clear about what kind of mind is in each of your five aggregates, and how many mental factors (cetasikas) there are.
You can investigate very finely, very finely, all the way until the moment of your conception in the mother's womb. In this process, you will recall many forgotten things, for example, what you saw when you were very young, just born and crawling on the ground, what your mind was like at that time. You must examine the mind and mental factors of every instant very carefully. Because of this, when we investigate our own past lives, it will be clearer and more detailed.
Then continue slowly pushing forward until the moment of conception in the mother's womb. After that instant, I resolve to enter my first past life. Afterwards, my habit is to first check my own gender, usually by taking my own sex root materiality (bhāva-rūpa). At this time, some people may have some images appear, but those images do not necessarily represent accuracy.
Because mentality-materiality is more important in the process, I will first check my own sex root materiality, and then check which realm of existence the life belongs to. After that, I will trace backwards slowly from the time of death. I will continuously confirm my gender. In the process of examining one's own life, use the five aggregates method to push forward slowly, the more detailed the better, because it will make your understanding of your own life clearer. After finally confirming, I will return to check my first past life, at the time of my death, what kind of kamma was my death-proximate impulsion consciousness (maranasanna javana citta), what kind of ignorance, craving, and clinging, that became the rebirth-linking consciousness of this present life.
After I investigate it, I will return to this present life to check my rebirth-linking consciousness, bhavanga consciousness, and death consciousness, how many mental factors these three have, and whether they match with the first past life. The method is roughly like this.
**Let me share my own experience regarding my first (past life).** It was:
1. A Chinese female, born in 1926 in Guizhou Province, China. In that era, in her twenties, she experienced war and began fleeing as a refugee very young. In the process, she saw many things. That is why in this life, for some unknown reason, I have a very strong unwholesome attitude towards Japanese people. When I see Japanese people, I feel very uncomfortable and experience a very strong feeling of anger, but I didn’t understand why. Later, when looking at my past life, I saw many Japanese people bullying us. At that time, my 18 mental factors of aversion were very strong.
Actually, in this process, you will understand a lot about the present of the past and the present of the present. In fact, many thoughts are very similar to this life, almost exactly the same. Later, I kept fleeing north. My escape route was different from others; others went southeast, but I went northwest. After arriving in Xinjiang, I saw that I had a neighbor, a very young female. She later went to Taiwan and achieved good success in her career; she was very capable. In my mind, I felt that such a female was very good, not needing to rely on males, very capable. This became the ignorance, craving, and clinging of my present life.
My first past life ended at the age of 54. During this lifetime, I had been to Myanmar twice. The first time was in my forties, when I went to North Myanmar. It was a Theravada sayalay meditation center with no bhikkhus or sāmaṇeras. I really liked the environment there; that time it was purely for sightseeing. The last time was one month before I passed away; I went to South Myanmar. I stayed there for one month, followed a bhikkhu who was a Burmese Chinese, learned from him. He taught us the Pali Tipitaka and taught a little bit of meditation.
In the first past life, I learned some meditation methods. The reason I particularly mention this past life’s mind is because during that trip to South Myanmar, I left a very deep imprint. There may be a chance that in this life I will go to South Myanmar again. I have investigated the cause-and-effect relationship myself; in fact, there is a connection (with Myanmar). My kamma is because I was born in southwestern China, where there are many Tibetan Buddhist centers. From my teens, I went to associate with some Tibetan Buddhist female monastics and learned some meditation methods from them. Once I participated in a meditation retreat for a few days with only five or six people. I saw the image of everyone practicing meditation diligently, and my mind was very joyful with 34 mental factors. Therefore, it became the kamma of my present life.
I would like to report something else to everyone. Actually, I did not investigate many past lives. In my ten lifetimes, there were three lives in the lower realms. Actually, we are not that far from lower realm lives. I have a rather special experience: I was a ghost twice and a yakkha (note: not a ghost or woeful realm being, but belonging to the deva realm) once.
That yakkha life was very, very long. Actually, there are many kinds of ghosts. There are ghosts born from a mother’s womb, and ghosts that are directly spontaneously born. I have been both.
**Yakkha:**
My yakkha life was spontaneously born in Avīci Hell (the lowest hell). At that time, my job was to hold a knife and cut the bodies of beings. When I saw that image, I felt it was very terrifying. There were two yakkhas in that room; the two of us would take turns tormenting beings like this. And the most terrifying thing was that even at the moment I was tormenting beings, my mind still had the 18 mental factors of aversion.
Actually, that was a rather distant past life, but I feel that that mind has been carried all the way to this life. At the moment I was punishing those beings, I felt they deserved it, because they had done many bad things and should receive punishment; only then would it be fair. This mind has been carried all the way to this life. Then, after staying in the eighth layer of hell for who knows how long (I couldn’t even calculate it), although I was a yakkha and not a suffering being, I still felt it was very terrifying.
After finishing the stay in the eighth layer of hell, I went to the sixth layer of hell; after finishing the sixth layer, I stayed in the fourth layer; after finishing the fourth layer, I stayed in the second layer. That yakkha life of mine was extremely long, so long that I myself couldn’t calculate it.
The life before the yakkha was:
A male who lived for more than sixty thousand years. His life was very wealthy, but in that sixty-thousand-year life, he created very great unwholesome kamma. Actually, this unwholesome kammic force will also be carried into the future. In the process of investigating past lives, seeing the very many unwholesome deeds I created, I feel very ashamed.
Actually, I want to tell everyone that we must be very careful with our bodily, verbal, and mental kamma, because we are really not that far from lower realm lives; we are very close. With just one unguarded instant of mind, we can easily go there (to the lower realms) in the future.
These are just a few small insights to share with everyone. **Thank you!**
**Time: 2008**
**Source: Internet**
**Transcription and Organization: Fan Yan**
**Publication Date: 2018.2**
**Note:** This text was transcribed and organized from a meditation report recording. It has not been reviewed by the Venerable or the meditator and is for reference only. To request the complete audio version, please contact the transcriber and organizer.
**Sadhu! Sadhu! Sadhu!**
《40. The Story of the Great Bodhisattva Ariyadhamma Mahāthera》
《40. The Story of the Great Bodhisattva Ariyadhamma Mahāthera》
1️⃣ In the previous life, he was a stupa-protecting deva in Sri Lanka named Maitri, and the stupa was named Ruwanweli. At the time of death, he took this stupa as the object of the kamma sign (nimitta) and was reborn as a human, namely the Mahāthera.
2️⃣ The previous second life was as a Brahma.
3️⃣ The previous third life was as an Indian king named Rishi, of the Makhadeva clan. Later, he went forth as a hermit and practiced meditation, cultivating the four Brahmavihāras (loving-kindness, compassion, empathetic joy, and equanimity) and vipassanā (insight meditation).
4️⃣ The previous fourth life was as a deva.
5️⃣ He reviewed fourteen lives.
6️⃣ In the previous 14th life, during the time of Buddha Kassapa, he went forth as a bhikkhu, studied and mastered the Tipiṭaka, memorized it, and attained jhānas and saṅkhārupekkhā-ñāṇa (equanimity towards formations knowledge).
7️⃣ Before that: Four asaṅkhyeyya and one hundred thousand great kalpas ago, during the time of Dīpaṅkara Buddha, he was prophesied by the Buddha to be a Bodhisattva.
8️⃣ In the future, during the time of Metteyya (Maitreya) Buddha, he will go forth as a bhikkhu.
9️⃣ When reviewing dependent origination (paṭiccasamuppāda), he saw that after another 1,800 lives he would become a Buddha.
🔟 When he becomes a Buddha, the human lifespan will be 100,000 years.
1️⃣1️⃣ It is said that he will be a Buddha after Metteyya (Maitreya) Buddha.
1️⃣2️⃣ The biography book states that originally, at the time of death in this life, he would have taken the white kasiṇa first jhāna as the object and been reborn in the Mahābrahmā realm, but a certain venerable in Sri Lanka saw that the Mahāthera was reborn in Tusita Heaven (Tusita).
《41. The Story of Jesus and the Virgin Mary》
《41. The Story of Jesus and the Virgin Mary》
This is a very special case of rebirth. An Italian meditator was a believer in Jesus and the Virgin Mary, but she was willing to try meditation. Following the method taught by Pa-Auk Sayadaw, she observed mental phenomena (nāma) and physical phenomena (rūpa) in the past, present, and future, and saw the following rebirth experiences:
-1. In a past life, she was a human being. At that time, she really liked drinking Italian coffee.
This gave rise to the ignorance that led to her rebirth. Ignorance is not knowing the Four Noble Truths.
Mistakenly thinking that mind and body are good (not knowing the Noble Truth of Suffering),
she craved a mind-and-body that could drink Italian coffee (not knowing the Noble Truth of the Origin of Suffering).
There was no inclination toward Nibbāna—the complete cessation of craving (not knowing the Noble Truth of the Cessation of Suffering).
Therefore, naturally, she did not cultivate the Noble Eightfold Path that extinguishes suffering (not knowing the Noble Truth of the Path to the Cessation of Suffering).
0. When she was near death, a certain wholesome kamma matured, causing her to be reborn as a woman.
Because her faith in Jesus and the Virgin Mary was very strong, at the moment of death, the images of Jesus and the Virgin Mary would appear, full of light.
Here, we should mention something about our Jesus.
After Jesus was crucified and died, where did he go?
It is said that once, the great monk Luang Por Lersi Lingdam came to know this.
The following is his teaching: 【As soon as I sat down, my consciousness instantly traveled to Tāvatiṃsa Heaven and appeared between the Phra Chulamuni Buddha Relic Stupa and Indra.
At that moment, a person wearing Christian priestly robes was walking on the path ahead. I immediately approached and asked: “Are you Jesus?”
Usually, when consciousness reaches the heavenly realms, the inner mind tells us everything we want to know — who is who. If there is still doubt, an answer will definitely be given, so all sacred matters can be clarified here without any remaining questions.
He replied: “Yes.”
I asked: “Why are you dressed like this? In heaven, do you always dress this way?”
He said: “If I didn’t dress like this, you wouldn’t recognize me.”
Then I asked: “What is your true form?”
He then manifested as a very beautiful deva (heavenly being) form, with shining white ornaments and a very majestic crown...
I continued: “Where are you now?”
He answered: “In Tusita Heaven.”
When he told me he was in Tusita Heaven, I was shocked. I knew he must be a great Bodhisattva.
I then told him: “There is one thing in your teaching that is wrong.”
He asked: “What is wrong?”
I said: “That is, using money to wash away sins! A person who has done evil is like our skin and flesh being cut. How can we use money to replace skin and flesh? Pay the other party, and then the wound heals?”
He replied: “Actually, I did not teach that. I taught ‘confession of sins.’ Confession means knowing one’s own evil and firmly resolving not to do it again!”
He (Jesus) told me that his teaching was like this, but later it was distorted into [when we go to church to cleanse the sins we have committed, we confess our sins, and thus our sins disappear.] Those who make such claims are themselves committing sins through lies.
Beings in Tusita Heaven are no ordinary beings. I calmed my mind and reflected that Jesus must have extremely strong Pāramīs; otherwise, he could not be in that place. Because there are three kinds of beings who can enter Tusita Heaven:
1.The father and mother of the current Buddha (the Holy One).
2.Bodhisattvas with extremely high Pāramīs.
3.Noble Ones (Ariyas) from Stream-Enterer (Sotāpanna) upwards.
Not everyone can live in any heavenly realm they wish. It must be according to past merits and Pāramīs.
So I sat thinking: “Why did Jesus reach the Tusita level?”
When he was crucified, if his mental state had not been good enough, he could not have become a deva. According to the Pāli Canon (Buddhist scriptures), if one dies with an agitated or heavily negative mind, one will definitely fall into lower realms. He endured such great suffering but did not become angry (his Pāramī of patience/forbearance was well cultivated).
Therefore, the result of my (Luang Por Lersi Lingdam) reflection is that Jesus becoming a deva in Tusita Heaven is no small matter — it is an extremely great and noble achievement. Because even if one does many good deeds in life, if the mind is negative at the moment of death, one may fall into hell.
The scriptures record that Queen Mallikā was widely recognized as a very good person throughout the country. When she was dying, she remembered being scolded by her husband during an argument and felt displeasure in her heart, and thus she was reborn in a bad realm. If there are no negative emotions or suffering at the moment of death, this would not happen. Before she became a Tusita deva, she spent seven days in hell.】
Back to the story: Because the images of Jesus and the Virgin Mary were full of light, at that time she entered the light-kasiṇa jhāna.
+1. Then she was reborn as a Brahmā god.
Therefore, we can see that even people of different religions and beliefs can be reborn as Brahmā gods, devas, humans, ghosts, animals, ghosts, or hell beings.
Good people from different religions will meet in heaven.
Bad people from different religions will meet in hell.
Whether a person is good or bad has nothing to do with religion.
All beings revolve according to their kamma.
《42. The Story of the Korean Psychiatrist : Hyunsoo Jeon》
《42. The Story of the Korean Psychiatrist : Hyunsoo Jeon》
The Korean psychiatrist Mr. Hyunsoo Jeon, following the method taught by Pa-Auk Sayadaw, he observed mental phenomena (nāma) and physical phenomena (rūpa) in the past, present, and future, and saw the following rebirth experiences:
He was a bhikkhu who practiced vipassanā meditation during the time of the Buddha Vipassī （91 Great Eon / Mahākalpa before）. At that time the Buddha’s form was that of a holy man, as told in the scripture.
After that he practiced vipassanā twice as a bhikkhu, and he saw one past life in which he even practiced vipassanā as a lay person.
There was also another past lifetime as a bhikkhuni.
After that, he had once practiced vipassanā as a householder and meditation as a renunciate, he also saw past lives in which I practiced loving-kindness meditation, cultivated the immaterial jhānas, and saw kalāpas.
…..
-6 In his sixth past life, he was a wise heavenly being.
-5. At the moment of death, a wholesome kamma ripens, which cause him to be reborn as a prince in Nepal . He had helped many people with
lots of loving-kindness, and he had thoughts of wanting to be reborn in
heaven.
The ignorance which propels him to be reborn is not knowing the four noble truth of:
0. not knowing that the body and mind of a heavenly being is unsatisfactory (not knowing the noble truth of suffering)
1. so he crave to become a heavenly being (not knowing the noble truth of the cause of suffering)
2. he does not know that as long as his cravings are extinguished, sufferings will be extinguished too (not knowing the noble truth of the cessation of suffering)
3. so he does not practice the noble eightfold path which extinguish suffering (not knowing the noble truth of the method of extinguishing suffering)
-4. A wholesome kamma ripened at the moment of his death, which made him reborn as a heavenly being.
At death, there was an image of human existence.
Ignorance arise. Ignorance which propels him to be reborn is not knowing the four noble truth of:
1. not knowing that the body and mind of a human being is unsatisfactory (not knowing the noble truth of suffering)
2. so he crave to become a human being (not knowing the noble truth of the cause of suffering)
3. he does not know that as long as his cravings are extinguished, sufferings will be extinguished too (not knowing the noble truth of the cessation of suffering)
4. so he does not practice the noble eightfold path which extinguish suffering (not knowing the noble truth of the method of extinguishing suffering)
-3. He was then be reborn as an Indian man who was good-looking and seemed to be without much greed. Because he had wrong view in a religious context as a Hindu ,he performed sacrificial ceremonies on animals, and he incorrectly believed that he would attain something if he performed these ceremonies. He himself knows now that these are unwholesome.
Why does he become good looking? Perhaps because in his past life, he was good tempered (MN135), or he kept good precepts (DN26, DhpA.30)
The Buddha said that a person with wrong view has only two possible destinations: hell or the animal realm (DN 12).
Why?
Because a person who has wrong view on kamma will do whatever they please, commit many evil deeds, and eventually fall into the the hell.
A person who has wrong view on kamma will not perform wholesome deeds and will instead indulge in the five cords of sensual pleasure—agreeable sights, sounds, smells, tastes, and touches. Enjoying sensual pleasures is usually accompanied by restlessness and delusion. Once the mind becomes habitually distracted in this way, the next life is likely to be as an animal.
-2 . Therefore, the Buddha was 100% correct. Indeed, the bad kamma of performing sacrificial ceremonies on animals with greed and wrong view matured, which lead him to be reborn as a very fair Korean Jindo dog, and it looked very clear and not greedy.
Here, note that why was he be reborn as an animal ,even he had been practicing under Buddhism for so long , with so much parami?
It is because he had never cultivated the unshakable faith towards the triple Gem. Even when he was monks in his past lifes.
The Buddha says; solid, liquid, gas, and temperature all undergo change, but a person who has unshakable confidence in the Triple Gem (Buddha, Dhamma, Sangha) will not be reborn in hell, the animal realm, or the realm of ghosts (AN 3.76).
-1. A wholesome kamma matured at the moment of the dog’s death, so he was then reborn as a human being that was like a soldier or policeman. He had short hair. It seems like he felt big because he had a high rank
At one time, the attachment toward the life of a person who studies Buddhism arose. Ignorance arose as well. Ignorance is not knowing the four noble truth:
1. not knowing that the body and mind of a human being who studied Buddhism is unsatisfactory (not knowing the noble truth of suffering)
2. so he crave to become a human being who studied Buddhism (not knowing the noble truth of the cause of suffering)
3. he does not know that as long as his cravings are extinguished, sufferings will be extinguished too (not knowing the noble truth of the cessation of suffering)
4. so he does not practice the noble eightfold path which extinguish suffering (not knowing the noble truth of the method of extinguishing suffering)
0.A good kamma ripened at the moment of death, he was then reborn as a human being. In this life, he was an intelligent psychiatrist.
Below is his introduction generated by Grok:
**Dr. Hyunsoo Jeon, MD, PhD** (also spelled Hyusoo Jeon or Jeon Hyun-soo) is a South Korean psychiatrist, psychotherapist, and author known for integrating early Buddhist teachings with modern psychotherapy.
### Background and Education
- Born in 1956 in Busan, South Korea.
- Graduated from Busan National University School of Medicine.
- Completed neuropsychiatry residency training at Soonchunhyang University Hospital.
- Earned his master’s and doctoral degrees (MD, PhD) from Hanyang University Medical School.
### Career
Dr. Jeon is a practicing psychiatrist who opened the **Hyunsoo Jeon Psychiatry Clinic** in 1990. He has over 30 years of clinical experience combining conventional psychiatry with Buddhist wisdom. He was introduced to Buddhism early in his residency and began applying its principles to patient care, finding it highly effective for mental health treatment.
Key milestones:
- In 2003, he took a month off to train in **Vipassana** meditation in Myanmar (Burma).
- He founded and helped develop the **Korean Association of Buddhism and Psychotherapy** (established in 2007) to promote dialogue between Buddhism, psychology, and psychiatry.
- He has taken extended leaves from clinical practice for intensive Buddhist study, meditation (samatha and vipassana), travel, and writing.
Dr. Jeon continues to see patients while promoting the integration of Buddhist insights into clinical psychotherapy. His work bridges Eastern contemplative traditions and Western mental health practices.
Dr. Jeon stresses that future lives are not fixed, if the present state changes the future may also change.
According to what he saw, at the time of death of this present life, a sign of a practitioner will emerge.
Ignorance which propels him to be reborn is not knowing the four noble truth:
1. not knowing that the body and mind of a monk is unsatisfactory (not knowing the noble truth of suffering)
2. so he crave to become a monk (not knowing the noble truth of the cause of suffering)
3. he does not know that as long as his cravings are extinguished, sufferings will be extinguished too (not knowing the noble truth of the cessation of suffering)
4. so he does not practice the noble eightfold path which extinguish suffering (not knowing the noble truth of the method of extinguishing suffering)
+1. In his first future life, he will become a monk by ordaining early. As a monk , he practiced much samatha and vipassana meditation. There will be light when practicing meditation. The sign at the time of death will be heaven
+2. So he will be reborn as a heavenly being. He will practiced much smatha meditation.
At death , he will enter Jhana
+3. This will make him be reborn as a Brahma deity.
Ignorance which will propel him to be reborn is not knowing the four noble truth:
1. not knowing that the body and mind of a human practitioner is unsatisfactory (not knowing the noble truth of suffering)
2. so he crave to become a human practitioner (not knowing the noble truth of the cause of suffering)
3. he does not know that as long as his cravings are extinguished, sufferings will be extinguished too (not knowing the noble truth of the cessation of suffering)
4. so he does not practice the noble eightfold path which extinguish suffering (not knowing the noble truth of the method of extinguishing suffering)
The sign at the time of death was a practitioner.
+4. So, he will be reborn as a human being. He will ordain early. As a monk he cultivated the jhānas, his nimitta will be light, and he will practiced vipassanā as well. After that he could not discern my fifth future life any more.‘The mentality and materiality reached their end. The mentality and materiality that were moving suddenly stopped and disappeared.’ What does this mean? He may attain nibanna in this life
(The End)
Pa-Auk Tradition Meditators' Reincarnation Story
Author: Sammāñāṇa Upāsaka
Copyright: ©Sammāñāṇa Upāsaka (Chan Hau Jun)
As long as there are no additions or deletions, anyone may reprint this.
現代帕奧禪林禪修者的輪迴故事 (已整理)
現代帕奧禪林禪修者的輪迴故事 (已整理)
內容
《序》... 4
《1.鴨的故事)》... 7
《2.獵人的故事》... 9
《3.活佛的故事》... 10
《4.強盜的故事》... 11
《5.無色界梵天神的故事》... 12
《6.象的故事》... 15
《7.蛇的故事》... 15
《8.孔雀的故事》... 17
《9.馬的故事》... 18
《10. 跛腳法師的故事》... 19
《11. 國王的故事》... 21
《12. 色男的故事》... 22
《13. 皮膚病的故事》... 26
《14. 蟒蛇的故事》... 26
《15. 漁夫的故事》... 28
《16.龍的故事》... 30
《17. 燃燈尼師的故事》... 32
《18. 牛的故事》... 33
《19.成佛好還是成阿羅漢好的故事》... 36
《20.油燈的故事》... 39
《21.天女的故事》... 41
《22.豬的故事》... 41
《23.村姑的故事》... 52
《24.帶領布施者的故事》... 53
《25.同性戀的故事》... 57
《26.神通隱士的故事》... 59
《27.貓頭鷹的故事》... 60
《28.老鼠的故事》... 61
《29.雞蛋的故事》... 64
《30.有錢男人的故事》... 78
《31..親近虛雲老和尚的故事》... 82
《32. 大雁塔寺（即大慈恩寺）的故事》... 86
《33. 禪修天神的故事》... 90
《34.. 北傳比丘尼的故事》... 95
《35. 司法官的故事》... 100
《36. 破大戒比丘的故事》... 102
《37. 基督徒的故事》... 105
《38. 放生鳥的故事》... 105
《39. 地獄獄卒的故事》... 107
《40. 大菩薩聖法大長老的故事)》... 110
《41. 耶穌和聖母的故事）》... 111
《42. 韓國精神科醫師Hyunsoo Jeon的故事》... 115
《序》
《序》
這本書的輪迴故事，是整理自帕奧派系禪修者的禪修經歷。
在這裡要感謝法子尊者。他慷慨地法布施了這些資訊給筆者，讓筆者能夠閱讀和了解更多有趣的輪迴故事。值得一提的是，最後一個故事是整理自於韓國精神科醫生Hyunsoo Jeon"Samatha, Jhana, and Vipassana’’一書，那是他自己的修行經歷。
原本的資料是很簡略的，如果一般人直接看可能會讀不明白，或者會產生誤解。有見及此，筆者根據自己對《巴利三藏》的知識和理解、大師父的開示，用自己的語言為大家講這些輪迴故事。
大家會好奇，為什麼唯獨帕奧禪法會有這些輪迴故事呢？
很簡單，博學多聞的帕奧禪師，研讀了《巴利三藏》及其義注和複注、清淨導論等的經典後，整理出一套建基於十六觀智的禪修方法。十六觀智最主要是由覺音尊者所著《清淨導論》的主張：
1.名色分別智（巴利文：namarupa-pariccheda-ñāṇa）
2.緣攝受智（paccaya-pariggaha-ñāṇa），也稱法住智。
3.（三相）思惟智（sammasana-ñāṇa）：無常思惟智、苦思惟智、無我思惟智。
4.生滅隨觀智（udayabbaya-ñāṇa）
5.壞隨觀智（bhaṇga-ñāṇa）
6.怖畏現起智（bhaya-ñāṇa）
7.過患隨觀智（adinava-ñāṇa）
8.厭離隨觀智（nibbida-ñāṇa）
9.欲解脫智（muñcitukamyata-ñāṇa）
10.審察隨觀智（patisaṇkha-ñāṇa）
11.行捨智（saṇkharupekkha-ñāṇa）
12.隨順智（anuloma-ñāṇa）
13.種姓智（gotrabhu-ñāṇa）
14.道智（magga-ñāṇa）
15.果智（phala-ñāṇa）
16.省察智（返照智，paccavekkhana-ñāṇa）
首先，在戒和禪定的基礎下，帕奧禪法建議禪修者把名法（精神現象）和色法（物質現象）條分縷析，體證名色分別智。
當禪修者對名法和色法有相當的了解後，導師就會指導禪修者修第二觀智緣攝受智（paccaya-pariggaha-ñāṇa）。
簡單來說，就是把過去、現在、未來的名法和色法，透過十二因緣串聯起來，明白當中的因果條件關係。
透過強大的定力，禪修者得以追看到自己的過去世，也能看到暫時的未來世。
當明瞭緣起法後，導師便會教導禪修者修觀禪（第三觀智起），透過觀照名色法的無常、苦、無我、生滅等，去除對身心的執著，最後抵達涅槃。
然而，有許多禪修者未必有那麼強大的定力。筆者有聞有些人修了十多年，依然不能培育強而有力的禪那，所以沒法修帕奧禪法。所以這個禪法適合那些根器比較利、波羅蜜比較多的人去修。假如照著帕奧禪師的方法去修，就會感歎：‘啊！佛陀的智慧真的是絕頂啊！’。為什麼呢？當中複雜微細的色法（物質現象）[包括究竟色法、24種所造色]、名法（精神現象）[包括心、心所、心路過程]；沒有擁有一切知智的佛陀來說，誰有這個能力來說呢？太過微細了！ 所以有人說《論藏》不是佛說的，這個很難說得過去。現在我們看到的《論藏》可能有些滲雜了論師自己的個人見解，但筆者相信當中肯定存在佛陀曾經的教導。
能夠以禪修親身體證、研究那麼深奧的東西，本身就是很有趣好玩的事情。所以百貨應百客囖！沒有說哪個禪法對、哪個禪法錯。
如果我們沒有這樣的能力可以修到帕奧禪法，也請不要灰心。道、果、涅槃並不是和我們無緣的。就好像隆波帕默的指導老師那樣，他們有些沒有很深的禪定，只是靠剎那定這樣去覺知名色法的無常、苦、無我，一樣能夠見法。
我們說那麼多名法、色法、無常、苦、無我，但其實禪修的目的僅僅只是為了放下對身心的執著，去除貪嗔癡、精神上的痛苦而已。如果哪個禪法能夠幫助我們達成這一點，也是沒有問題的。
---正智居士 2026.6.21
《1.鴨的故事)》
《1.鴨的故事)》
某位比丘依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象）
-5 在過去第五世，他是中國北傳的比丘，修得十遍八定，以神通化現寮房在山上，還會飛！
然而，臨終時，神通和寮房消失，他感到非常傷心，最後死在小樹上，剛好飛鴨飛過去，聽到鴨聲。
就在這一刻，他的心充滿癡心、散亂。
所謂的‘癡’為不知道四聖諦：
各種痛苦、五蘊身心是苦、不讓人滿意的
渴愛是痛苦的原因
渴愛的止息為痛苦的止息
導向苦滅之道為八聖道
-4 因為臨終是不善心，他投生為在一大群鴨中，成為了一隻不會飛的鴨。
為什麼作為比丘，有四禪八定，累積了那麼大的功德，卻會投生為畜生呢？
很簡單，因為他對三寶還未有不壞的信心。
佛陀說，任何人對三寶有不壞的信心，是不可能再投生到惡道的（AN3.76）
這表示他雖為比丘，有定力，但還未了解核心佛法—四聖諦。
當他不能完全理解、確信四聖諦，他對佛陀的覺悟—佛陀真的完全根除了精神上的痛苦-沒有不壞的信心。
也對僧（佛陀的追隨者）沒有不壞的信心，沒有信心有人跟隨佛陀的教導，真的能根除一切精神上的痛苦。
所以他雖為比丘，卻投生到惡道了。所以親愛的讀者們，大家務必要了解什麼是四聖諦
有一次，他被老鷹咬臉，就飛起來了，他恨老鷹， 心想：「若我身大，就不會被咬了！」
那時他十二因緣中的‘行’是：不滿現狀，又不懂改變、貪羨的意業
-3. 這個不善意業在他臨終時成熟，因此投生為羊。當主人砍斷其頸，他就心想：「若我強壯有力，就不會被砍，可反擊」
這就是無明囖！
他不知道苦諦，誤以為身心是好的，所以想要新而強壯的存在(無明)
那時他的意業是嗔心，恨主人！
-2. 這個不善意業在他臨終時成熟，讓他投生為一隻水牛。那一世他要做許多工，覺得很累。見到狗不用做工，覺得‘這多好啊！’
又有一次，主人沒給水他喝，他就希望能夠成為有水喝的生命。
他不知道苦諦，誤以為身心是好的，所以想要新而有水喝的存在（無明）
-1.這個不善意業在臨終時成熟，導致他投生為一隻螃蟹。見到一位比丘在飛，他便生起恭敬心，在心裡禮敬比丘。
0- 因為這個禮敬比丘的恭敬善業在他臨終時成熟，他便投生為人，而且成為了一位比丘。然而，因為多生為畜生，心習慣了散亂走神、沒有正念。
為什麼生為動物就會習慣走神散亂呢？因為他們的生命只有吃、睡、交配，沉迷於感官欲樂。這樣的心是非常散亂的
而沒有正念代表什麼？‘念（sati）’是憶持的意思，有正念時心會清明、能憶起某些東西。因為正念不佳，所以他今生的記憶力也不佳。
這位比丘經過三年半後，終於修完帕奧禪法
+1. 他觀照到自己的下一生會是一位沙彌，在緬甸的帕奧下院，而且再也看不到來世了。
表示什麼？他有可能會在那一生證悟涅槃
所以各位讀者請注意，道、果、涅槃在這個年代是仍然存在的！
《2.獵人的故事》
某位比丘依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷。
在過去某一世，他是一位獵人，殺了許多生命，所以殺業很重
在他臨終時，惡業成熟；讓他投生為鳥
投生為鳥後，因為執著了鳥的生命、加上過去的惡業，接著一百多世他都投生為鳥
-3後來某善業成熟，促使他投生為人。那時正值第一次世界大戰，他有持戒，有修安般念禪法，但沒有禪相。他有兩位兒子。後來他在路上被炸死。 可見過了那麼多世，殺業的影響力還在。佛陀在《小業分別經》中說，殺生的果報就是短命。
-2.因為持戒和其他善業，他得以繼續投生為人。
佛陀曾說，誰人行十善業，就會得生天界、大富人類家庭（AN10.216）
Luang por Thongpoon 有一次去了沙灘，他看見了許多的蟹，魚，貝殼類。邊說：‘之所以他們是這樣，就是因為過去世沒有持到五戒，所以才會輪迴成為畜生‘。（2024-07-02）
也說：‘ 我們有健全的（人的）身體，就是因為有持過五戒過來’
這次，他投生的年代正值二次世界大戰。那時他喜歡持戒、做供養，也有修安般念，但依然沒有禪相。
殺生的惡業再次成熟，讓他只是約三十歲就被炸死。
-1. 或許因為持戒的緣故，讓善業再次在臨終成熟，讓他成為了緬甸Paten人。他有結婚並且育有三子。
有修安般念，但沒有看見禪相。
那時他很少錢，但也有當義工，
殺生的惡業再次成熟，讓他這一生也很短命。
0. 善業在臨終成熟，讓他投生為人。這一生他育有兩子，後來出家為比丘。修了一個月馬哈希禪法（看肚子膨脹收縮的禪法），禪相很亮。
後來到帕奧禪林參學，第三天就有禪相了。
這一生他供養了比丘僧衣，並且發願生天
+1. 他暫時的未來世是天人
+2.臨死時，供養僧衣的業相再次現前，讓他再次成為天人。他觀看他將會在這一生證悟涅槃、成為阿羅漢。
然而，請親愛的讀者記得:未來是不確定的，隨時可以改變的。會隨著我們的行為而作出相應的變化。
《3.活佛的故事》
《3.活佛的故事》
某位比丘依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-5.在第五個過去世，他活到九十歲。四十歲時就熟練禪那。臨死時入第四禪
-4.因此他順理成章成為第四禪天的梵天神
-3.接著善業繼續在臨終時成熟，讓他投生成為密宗的‘活佛’，但其實是被誤判了.
根據巴利三藏佛陀的教導，任何人一旦證悟涅槃，是不可能再來投生的。精神現象和物質現象的相繼過程已經完全止息了
-2.接著繼續投生為被誤判的‘活佛’
-1.之後投生為北傳的在家人。
0. 這一生，他是一位北傳出家人
《4.強盜的故事》
《4.強盜的故事》
某位比丘依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-1.在上一世，他是一位強盜。人們將他捉綁，打他打到頭破血流。以為他死了後，便放水浸他，最後他因為不能呼吸而死。
死時出現供養比丘的業相
阻礙業為殺捉他人的業
無明則是不知道四聖諦：不知道身心是不讓人滿意的，所以渴求新的比丘生命（新的身心）
0.因為這個善業成熟，這一生便投生為比丘。但因為惡業的緣故，他頭上有疤痕
《5.無色界梵天神的故事》
《5.無色界梵天神的故事》
某位比丘依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-12 他是在十萬大劫蓮花上佛年代的一位男居士。那時他很愛母親，所以沒有出家。他去佛陀那裡禪修，修白遍禪修到有定力。叫母親和妹妹去修後，就沒有再去佛陀那裡了。而他的母親只有一點點定力
-11. 他在臨終時進入空無邊處定，順利成為空無邊處天梵天神，壽命可達2萬大劫。
-10.在那裡死後，再生到同樣的空無邊處天，壽命可達2萬大劫
-9在梵天界死後，他再生為在家男眾；有禪修，臨終入「空無邊處定」。
-8如此，順理成章再次成為空無邊處天人，壽命可達2萬大劫
-7. 在空無邊處天死後，他再生為天女。但有些貪玩，會與眾多天女一起玩樂，死時感到悚懼，所以急修安般念。
-6 臨死時她進入三禪，所以死後投生到三禪梵天
-5 在三禪天死後，時間點是Sumedho 佛入滅後（距今三萬大劫前（本生經義注））他再生為一位國王。他有許多位妻子，荒淫一生，還曾強淫病妻至她窒息而死。國王想：‘惡業不能脫，還是趕忙去出家吧’，於是出家為比丘
然而，他的老師只會教到他修至名色分別智。那時他很尊敬老師，因為老師很柔和。(這一生，他們兩位是好朋友)
-4.臨死時，他進入無所有處定，所以死後投生到無所有處天，什麼都不知，（壽元可達六萬大劫。）
-3在梵天死後，他投生為男眾，身材纖瘦，住在白色牆的家，
那時他修意生身，心出了去外面；別人被誤以為他死了，便將他埋在地下，導致他呼吸困難而死---這是他前第五世時強淫妻至死的惡業成熟了。
-2. 臨終時，因為惡業成熟，他再生為一隻窮人家之狗，住處破爛，所以常晒到太陽，也常沒飯吃。因此牠常鬧脾氣。
為什麼他過去世曾遇到佛陀，曾禪修了那麼多，去到那麼高的梵天界·，依然會下墮成為畜生呢？
這是因為他在過去世，雖然曾經遇過佛陀，但從來都未培育過對三寶的不壞信心。
佛陀曾說，任何人假如對三寶有不壞的信心，是不可能再墮入惡道的（AN3.76）
為什麼這樣？
因為他還未了解過四聖諦：
各種負面情緒、不好的遭遇、身心本身是不讓人滿意的
渴愛是痛苦的原因
渴愛的止息是痛苦的止息
導向痛苦止息之道是八聖道
除了修定力外，他沒有走在八聖道，對四聖諦（佛法）還未有不壞的信心。
所以他也未能對佛陀的覺悟（佛陀已經根除一切精神上的痛苦）和僧眾（跟隨佛陀而去除部份或一切精神上痛苦者）有不壞的信心。
而且，肯定地說，他不是斷除了三結的初果聖者。因為ANA4.123中說，投生到色界或無色界的初果、二果聖者不會返回此世間(欲界),會在那裏般涅槃。他們被稱爲禪那不還者。
初果也不是難事，只需要具備對三寶的不壞信心，加上慷慨布施或五戒圓滿其中之一，甚至不用禪修；就能成為初果聖者，永遠關閉四惡道之門。（AN5.179，SN55.6）但是，義注和複注所說的的初果應該是指斷三結的那種。為什麼？我們參考聖法大長老的輪迴故事。菩薩是不可能在最後一世之前證得任何聖道、聖果的。在前第14世時，他曾經在迦葉佛年代出家為比丘，而且精通並背誦三藏，修到禪定和行捨智。這表示他可能已經在此世證得四不壞凈。之後前第2世，他曾投生到梵天，然後再投生為人。所以義注和複注所說的的初果應該是指斷三結的那種
話說回來；後來主人就把牠送給富裕人家，牠便跟主人家的女孩玩耍玩得很快樂。臨終時他想：‘先窮後富、先苦後樂，業果真的很特別啊！’
那時生起的業相是跟牠玩的女孩相，所以牠便投生為女眾。’
-1成為女眾後，他有三個兒子。但因為邪淫的惡業成熟，導致丈夫夫離她而去。她很恨丈夫，不願聽到人家叫她再嫁。
之後，她以布施給比丘和眾生取樂。因為當女的被離婚拋棄，她發願要當比丘
0這一世，因為過去世的善業力很強，所以導致他怕輪迴。他看不見有未來世，代表他可能在此生成為阿羅漢。
順帶一提的是，因為前二世是狗的緣故，所以他有喜嗅的習性
《6.象的故事》
《6.象的故事》
某位比丘依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-4. 在過去第四世，他是一位隱士。他持八戒，有坐禪，可惜臨終時沒有進入禪那。
-3.在人間死後，他再生為天人。有修安般念，但沒有禪相
-2.在天神那世生命完結時，業相是某一世當象時，曾破壞菩提樹的籬笆。
這個惡業在臨終時成熟，所以讓他轉生為雌象。
-1.投生為雌象後，他要做許多工作，很辛苦。
有一次，牠見到比丘，便禮敬他。心裡想當比丘。
0.顯然臨終時善業成熟，他轉世為人類，成功成為比丘。出生時他有長牙，就如象一樣。
《7.蛇的故事》
《7.蛇的故事》
某位比丘依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-4 在過去第四世時，他是牧牛人。那時他只是八歲，很恨蛇，喜歡殺他們、吃蛇。後來在園中被蛇咬死。
這一生，他曾布施老人食物，但可惜沒有成為令生業導致他再生。
-3 惡業反而在他臨終時成熟，讓他投生為一條蛇。做蛇時，牠的瞋心很重，不斷吃蟲、動物，沒有多少善心生起。後來殺業成熟，被牧牛者殺掉。
臨終時，牠憶起自己曾有一次不吃青蛙，以此不殺生戒的功德、善心，及前世供養老人食物，讓他再生為人類
-2. 這一世，他是一位男眾，因為前世的殺業而夭折病死。臨終時，女人相出現，無明生起了。無明就是不知道四聖諦。他不知道身心是不讓人滿意的，所以反而渴求女人的身心。
而成熟的業是有一次當義工建比丘寮房。
-1他於是再生成為一位女眾。這一生她過得很快樂，好歌舞，喜歡去寺當義工。
有一次，她不以為然地想想：‘做比丘都不錯啊！’
無明生起了。無明就是不知道四聖諦。他不知道身心是不讓人滿意的，所以反而渴求比丘的身心。
臨終時，在家供養比丘的善業成熟，加上過去作比丘的願成熟，他便再生為比丘
0. 這一世，作為比丘的它早死在醫院，醫生白布遮身，說：「他死了。」當時他也聽到。
+1. 在這裡死後，他將會成為天人
+2.從天界死後，將再生為比丘，修諸業處
+3比丘的生命完結後，他會再生為梵天人
+4然後再成為比丘，會有「法師」(Dhammacariya)頭銜[7]
+5死後，他將再生為梵天人，成為阿羅漢
《8.孔雀的故事》
《8.孔雀的故事》
某位比丘依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-3. 在過去第三世的時候，他是一隻在森林中的母雞，不斷吃蟲。那時看到孔雀，喜歡孔雀漂亮。
無明生起了。無明是不知道四聖諦。
誤以為身心是好的（不知苦聖諦），於是渴求擁有孔雀的身心（不知苦集聖諦）
沒有傾向涅槃—身心的無餘止息（不知苦滅聖諦）偏離八聖道（不知苦滅之道聖諦）
-2惡業在臨終時成熟，導致他投生為畜生--孔雀。那時他見到在湖內沐浴的大象，無明又生起了，讓他的心傾向於大象。
-1.惡業又在臨終時成熟，讓他投生為畜生—大象。有一次，牠扛木從樹林出來，覺得很辛苦苦。突然，他見到一位慈祥的比丘在托缽，牠感到很高興，於是便弄牙及二耳禮敬比丘
0. 善業在臨終時成熟，讓他投生為人。然後出家為比丘。
然而，因為多生為畜生，心習慣了散亂走神、沒有正念。
為什麼生為動物就會習慣走神散亂呢？因為他們的生命只有吃、睡、交配，沉迷於感官欲樂。這樣的心是非常散亂的
而沒有正念代表什麼？‘念（sati）’是憶持的意思，有正念時心會清明、能憶起某些東西。因為正念不佳，所以他今生的記憶力也不佳。
《9.馬的故事》
《9.馬的故事》
某位比丘依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-4. 在第四個過去世，他是一位女人。那時是緬甸英殖民地時，自己有丈夫，仍淫他夫。不僅如此，還愛跑馬(賭業：不善業，因為心很貪、不斷貪錢)。
她有去寺做義工，但做功德只是為了贏馬。
死時的業相是馬贏了，看到馬那麼辛苦，但自己卻樂於其中，生起了不善心---此為把快樂建立在別人的痛苦上。
-3 因為不善業成熟，她成為了一隻馬，由回教徒養。
但不夠食物，天天操勞托重，感到背痛，而且很辛苦。
那時家旁有間寺院，僧人們都唸護衛經，牠聽聞比丘安詳之聲，感到歡喜
-2.因為聽誦經而生起禪定，善心在臨終時生起，所以讓他投生為一位男人。那時他有些英俊，卻喜歡玩女人。有一位女士拒絕交歡，且陷他入獄。這讓他到死時都很恨她。死時淫業（不善業）現起。
-1因為不善業成熟，他投生為一隻可憐無主之母狗、沒得吃，只好找垃圾，常和其他狗打架，被狗欺負；也常受姦生子，肛門常開，
死時心中浮起前四世幫忙寺院之業相，憑此善業轉世。
0. 這一世，因為賭業而讓他貧窮。因為累馬之業，讓他很自然地喜歡當兵和重工。而且他很恨回教徒，常常都想打殺他們，這是因為過去第三世的業習。後來他出家比丘
《10. 跛腳法師的故事》
《10. 跛腳法師的故事》
某位比丘依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-4 在過去第四世，他曾是緬甸的比丘。那時他跛腳，修名色分別智，到老不能托缽，就有女信徒每天來供養。死時女信徒在旁坐，哭道：「呀！我的比丘死了」。
此時緣取女聲而無明生起，他不知道四聖諦：
女人的身心是不讓人滿意的（不知苦聖諦）
所以內心傾向、渴求於成為女人（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修傾向離慾的八聖道（不知苦滅之道聖諦）
-3 但此時清淨戒德的善業成熟，讓他投生為回教女。雖然過去世曾是比丘，但這一生她竟然不供養三寶。
有一次，她拿花去供養塔，放進花瓶，不頂禮，也不發願。這一生臨死時，這個善業成熟，讓她看見天人的趣相。
-2. 於是她順理成章投生成為天人。那時祂有修習止禪(samatha)，立志要成為比丘。在臨死時觀呼吸。
-1.在天界死後，他再生為比丘。那時他有「法師」的頭銜，學生多
臨死時無明再次生起，他不知道四聖諦：
比丘的身心是不讓人滿意的（不知苦聖諦）
所以內心傾向、渴求於成為比丘（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修傾向離慾的八聖道（不知苦滅之道聖諦）
最後成熟的善業是教導佛法的善業
0. 這一世，他如願再次成為比丘。這次也有「法師」的頭銜，修禪第四天就有禪相，還很亮。
+1從這裡死後，他將會再次成為比丘，再有「法師」頭銜，而且見不到未來世。表示他將會在此生證悟涅槃
《11. 國王的故事》
《11. 國王的故事》
某位比丘依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-4. 在過去第四世，他是一位天人。但奇怪的是，他只孤身一人，沒有天女相伴。有人懷疑這是梵天神的生命。
那時他對輪迴、死亡有悚懼心(samvega)，死時修安般念。
-3 . 臨終時，他成功進入禪那，投生為梵天神
-2. 之後，善業在臨終時成熟，讓他成為一位瑜伽修行者
-1佛陀曾說，誰人行十善業，就會得生天界、大富人類家庭（AN10.216）
佛陀說得沒錯，因為作為瑜伽修行者那世有持戒，所以今生投生為國王，有許多妻子。
0.國王臨死時善業成熟，讓他再生為人，之後出家成為比丘
《12. 色男的故事》
《12. 色男的故事》
某位胖沙彌依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-6在過去第六世，他是一位男眾。那時他有錢，喜歡邪淫，招妓給錢上床。但太多次了！
死時同床而睡之女相顯現。
臨死時無明再次生起，他不知道四聖諦：
身心是不讓人滿意的（不知苦聖諦）
所以內心渴求女人來滿足自己的身體（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
-5. 臨終因為淫業（惡業）成熟，所以投生到地獄。他形容，地獄真的苦啊！非常可怕！有很多大狗來咬手咬腳咬身。他說，地獄眾生和人一樣有五蘊、五臟六腑。死了又生，苦不堪言。死時同淫歡女相再現，淫業（不善業）繼續成熟
-4 因此讓他投生為一隻母狗。她是一直賤狗，無主無物，一直在生小孩，私處常露。常常沒有東西吃。
有一次，牠見到女人供養比丘，心生隨喜
又有一次無明生起，即不知道四聖諦
女人的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為女人（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
-3無明加上‘行’，導致牠投生為一個女人。她是一位窮工。有一次，她供養來托缽的比丘一些紅米，這個善業在她臨終時成熟
導致她投生的無明是這樣的，她不知道：
女人的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為女人（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
-2.於是她再生為女人。
在這裡要提到阿難尊者的故事。
在過去世，他曾是一位富有的金匠，那時，他無法自拔地沉溺於邪淫之事。接下來的那一世，他生於一個貴族家庭，優越的條件令他結交了諸多善友，藉此，他也積累了諸多功德善業。
不幸的是，他前世犯下的邪淫之罪在這一世臨死時成熟，因此，他投生於「號叫地獄」（Roruva），在那裡經受了極其漫長的痛苦和煎熬。
離開地獄之後，他投生為體格龐大的山羊，被人閹割，每天拖著沉重的車輛運載貨物。死後，他投生為達三德（Dasanta）城一隻體格龐大的畜生，一如前世，被閹割並替人拉載沉重的貨物。
接著，他投生為韋迭（Vede）城的一個雙性人。之後連續三世，他皆投生於三十三天為帝釋天的王后。接下來的兩世，則投生為天人迦瓦那（Javana）的嫡妻。
結束了天界的生命之後，他投生為王室家族中一位漂亮的公主，名叫盧迦（Rujā），母親是王后安格帝（Aṅgati）。由於這一世她始終過著清淨無染的獨身生活，死後，她投生為三十三天一位光彩耀目、擁有大威力的天子。（《業與果報》-本生 no.544）
一旦一位男性犯下邪淫，他便有機會很多世也成為女人。
話說回來，我們的主角，這位女士常布施供養米和咖喱給僧侶。她有一個兒子。
她也會去寺院，讓長老教她禪修。
她常修白骨觀，但沒有禪那。
導致她投生的無明（不知道四聖諦）為：
女人的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為女人（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
-1. 於是她再生為女人，有一個兒子。這一生她有錢。
但值得留意的是，她三世都執著女人生活，喜歡家庭生活。
導致她投生的無明（不知道四聖諦）為
短暫作為比丘的男人之身心是不讓人滿意的（不知苦聖諦）
所以內心渴求短暫作為比丘的男人（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
導致他投生的善業為
1. 修習佛隨念
2. 供養花
3. 幫忙寺院打掃
4. 由白骨觀到觀名色。
0. 這一世，他如願投生為男人。但樣子卻像女人。
轉男是前世臨死突發的，所以今世仍喜歡女身。
+1. 在這裡死後，他將會成為天人。
死時，供養比丘的業相將會再現
+2. 讓他投生為男人
+3. 然後女人
+4之後投生為比丘
《13. 皮膚病的故事》
《13. 皮膚病的故事》
某位15歲沙彌依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
在過去某一世，他嘲笑某比丘抓癢。
這個惡業導致他緊隨的那一生投生為鬼也皮膚癢
就連這一世皮膚也癢。
因此親愛的讀者請記得，我們笑什麼就變什麼。不要隨意嘲笑別人啊！
《14. 蟒蛇的故事》
《14. 蟒蛇的故事》
某位十戒女依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
…在過去某一生曾生為蟒蛇，那時牠很溫馴
之後，他在某一尊佛世時出家，看到佛陀很高大。他也曾被佛摸頭。
-11在過去第十一世，他為男行者--老師為當今泰國Ajaan Yantra(楊達法師)的過去世。
-7過去第七世他為斯里蘭卡人。那時他十六歲出家，住山修行，蓬頭散髮。
臨死時修至第三禪。
-6之後他往生為第三禪天梵天人。那時他七次來人間，祂的身體為金黃色。
-5之後他再生為木工。有一次，他做工做到累，去佛塔發願：‘願我不要再做男的！’
-4. 之後，他投生為北傳比丘尼，獨居在中國。
-3然後投生為比丘，高大俊威。那時他愛看海，很自在，發願要行善。
45歲死前曾做大供養，自知必定生天。
-2果然，他死後再生天界，但卻不安於天界，要下來做人。祂常看望人間，見到一女修行者，便發願要生為女修行者。
-1之後，他便投生為女人去修行。這一生她是緬甸人，沒有結婚。那一生她看過大金塔。也有修行禪
。
0. 這一世，她是十戒女。她曾經結婚，丈夫來護持。
她自知此為情債：丈夫過去世同樣為男，十戒女過去為穿旗袍之女。
《15. 漁夫的故事》
《15. 漁夫的故事》
某位十戒女依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
起初只觀前三世，還不怕因果業報(無悚懼心)。
但一旦再觀多些，就怕怕了……
-6在前第六世，她為一位漁夫，以捕魚為業。
臨終，惡業成熟，讓他下地獄。
-5. 他再生於第五層地獄--燃燒地獄(壽元可達16,000年)--火球燒他，不能出獄。地獄1日等於人間9,216百萬年。
-4. 之後，他再生到銅河地獄。那裡有毒，蓮葉會割人，讓那裡的眾生血流成河。臨死時，業相顯現為捕魚
-3. 因為捕魚的不善業，他再生為龍，住在海底隧道，有手腳。
在某時，他生起無明，即不知道四聖諦
女人的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為女人（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，過去世聽經的善業成熟
-2於是他投生為一位住在漁村的女人。她頭髮長、窮，所以不能布施。
在某時，無明（不知道四聖諦）生起：
比丘的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為比丘（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，聽經、持好戒的善業成熟
-1. 善業讓他投生為比丘。但因為過去世生氣的業，所以導致他樣貌醜陋。這個業與果報佛陀在《小業分別經》有說到。
他修習了安般念四禪，但尚不能修十遍、緣起、觀禪。
他在九十歲死，那時他的寮房很好。
快要死時，他見到十戒女，然後不喜歡
死時，他看見供養花的業相，感到歡喜。也見到乞米八戒女相。
0. 這一世，因為過去世的嗔業，他再生為一位醜陋的十戒女
死時將會入初禪。
+1然後再生為初禪梵天人，在四禪死去
+2然後投生為第四禪梵天人，最後證阿羅漢
《16.龍的故事》
《16.龍的故事》
【真實的六世輪迴】瑪欣德尊者 開示
在緬甸帕奧禪林有一位十戒女，在修完止禪獲得深厚的定力之後，她開始按照禪林業處導師的指示，修習觀禪及佛法觀智。由於她過去世禪修波羅密比較深厚，不久她就證得第一種觀智——名色分別智。接著，業處導師指示她觀照自己的過去世，以便培育及證得第二種觀智——緣攝受智。帕奧禪林要求那些進入觀禪的禪修者，一般要觀照最少五個過去世、五個未來世，這樣做的目的是為了更清晰及準確的瞭解緣起法。於是，這位十戒女遵從業處老師的教導，精勤不懈地觀照緣起、修習觀禪。
她今世是一位相貌較醜的十戒女，其原因來自她的第一個過去世脾氣不好，經常生氣。她在第一個過去世是一位南傳比庫長老，因為有些名氣所以供養較多，這也導致了他的高慢及脾氣。這位長老平時持戒較嚴格，妄念也不多，並且修過止禪獲得了禪定力，只是沒有進入過觀名色法、緣起等的觀禪訓練。
當這位長老臨命終時，一個供養佛塔鮮花的佈施善業被成熟，導致他今世投生為人。然而，由於臨死時他突然貪愛女人生命的存在，所以令到他今世成為一名女子，在因緣成熟時，於南傳佛教出家成了現在的十戒女。
為什麼第一個過去世是一位南傳比庫長老呢？當這名十戒女繼續觀察她的過去生時，她發現自己的第二個過去世，是某村一位貧窮漁民的女兒。由於家庭貧困，她無法做過多的佈施善業，但她卻經常去到寺院裡聞法、服務、禮敬三寶等。內心中也非常渴望成為男眾，過那種出家比庫們的清淨生活。由於這些善業及意願，導致她死後成為男子，並於因緣成熟時成為比庫長老。
她的第三個過去世是一條龍，生活在某深海的底部。之所以會成為畜生道的生命，來自她遙遠過去世殺生惡業的成熟。當她觀察自己的第四個過去世時，發現自己生活在可怕的地獄之中。這是一條異常黝黑的河流，骯髒與惡臭並存；河流兩岸是如刀劍一般的樹葉，眾生走過必定會刺得血肉模糊。她便在這樣的惡劣環境裡飽受煎熬，受苦受難了數千年至萬年。
她的第五個過去世還是生活在地獄裡，這是一個四週都充滿著火焰的大地獄。正如諸多佛經中所描述的那樣，眾生們在這裡被烈火煎烤、痛不欲生。整個地獄裡都是爆焰，幾乎找不到沒有火焰的地方。她從這個大地獄受盡折磨一萬多年後（此萬年比人類的萬年多數倍），又進入某個小地獄受苦受難。佛經裡提到八大地獄的四方各有四個小地獄，因此共有一百三十六個地獄。
八大地獄是：等活地獄、黑繩地獄、眾合地獄、號叫地獄、大號叫地獄、燃燒地獄、大燃燒地獄、阿鼻地獄，其中的痛苦是一個比一個更劇烈難受。在地獄裡的眾生從投生至死亡的期間裡，必須不斷地遭受自己的惡業之果，完全沒有休息的機會。那些痛苦都被這位十戒女，在觀察自己的過去世時真實地體會到。
為什麼她近二個過去世都生活在地獄裡？原來她的第六個過去世，是一位經常捕魚殺生的漁民。在那一世中，由於不斷地傷害、殺害魚類生命，造下許多殺生惡業，導致他死後接連二世投生在地獄，飽受劇烈的痛苦。乃至自地獄中出來，依然被投生在惡趣裡的畜生道，成為一條海底的龍。
聽寫於瑪欣德尊者《新加坡講經系列》錄音
《17. 燃燈尼師的故事》
《17. 燃燈尼師的故事》
可觀察到的過去世都是雌性
…燃燈佛時與哥哥都是青蛙(有人說不是，是行者，待查)。她是雌青蛙。跳去見佛。那一世釋迦佛是善慧菩薩(Sumedha)。已經是四大阿僧祇劫又十萬大劫前的時間了。
…蓮花上佛時（十萬大劫前），當時暴風突起，景相摧殘，蓮花上佛問她觀感如何，她回答說很無常，佛便跟她說無常的道理。
…某世，王子(釋迦前生)送花給她，她回去叫男朋友去供養當時的佛陀。
-2 女生--印度舍衛國人(Savatthi)，她就是鹿母優婆夷(Migaramata or Visakha毘舍佉，鴦伽國Avga人，嫁到舍衛國，遇佛後證初果，曾捐鹿母講堂) 的孫女(據說《法句經》故事中有一則提到毘舍佉那位孫女的故事就是她)。她七歲見到舍利弗尊者，隨大眾去看死去的信徒，舍利弗尊者教她「死隨念」(憶想死亡而得禪定或生悚懼心以離安逸之法)。
她在21歲見到佛陀，佛陀發一道白色光射在她的心臟，得以見到多劫以前的往世。
-1 天人
★這一世：十戒女--小時候沒人教就會用念珠唸「阿羅漢、阿羅漢」，沒人教就歡喜供養，也會入定。有好幾年，每到半夜，許多deva(天或鬼)來求助，她便誦經迴向給他們，有的鬼因此得益而往生善趣，而前來感謝。
21歲時自許七天就能修完禪。到禪修中心，七天就修完十遍八定。修觀禪時，禪師給一疊書，她想：單單看書可能就要幾個月，想想這裡教的可能不是正法，想離開，禪師就教她觀禪，一天就修完。禪師驚訝，能回答禪師所問的問題。往世的經歷歷歷在目。
她在25歲出家。
有時有難題，會問帝釋天或梵天人。
《18. 牛的故事》
《18. 牛的故事》
某位十戒女（已還俗）依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-5在過去第五世，他是一隻雄水牛，負責農園的工作，那時很辛苦。
他很怕蛇，但最後給蛇咬死。
有一次，他見主人的狗不用工作，於是生起無明（不知道四聖諦），不知道：
狗的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為狗（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終的時候，因為貓頭鷹的緣故，他走神、散亂。帶著這個癡心，他便去投生
-4死後，他投生為雄狗。一開始觀照時，查到主人與狗，他以為自己是主人。後來主人死了埋葬，雄狗便挖出主人。
沒有主人了怎麼辦？唯有自己找食，他和其他狗爭食。
臨終的時候，他見到一位女人供養比丘，無明（不知道四聖諦）再次生起，他不知道：
女人的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為女人（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
-3某個善業在他臨終時成熟，使他成為了女緬甸人。這位女人又高又瘦，心裡常常都很快樂。他喜歡布施兒童餅乾。
有一次，她生起無明（不知道四聖諦），她不知道：
安詳的比丘的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為安詳的比丘（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
-2持戒聞法的善業成熟，讓他成為緬甸比丘。這一生，他喜歡打坐，常修安般四禪，但沒有像帕奧禪法那樣分析名色。
有一次，她生起無明（不知道四聖諦），她不知道：
比丘的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為比丘（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
-1供養食物的善業成熟，讓她順利成為緬甸比丘。在出家前他結婚生一子。兒子當上沙彌，他便去供養兒子。
後來自己也變比丘了。
他自己看書而學會業處，但不能修帕奧禪法中的緣攝受智
有一次，他覺得十戒女很漂亮，生起無明（不知道四聖諦），他不知道：
漂亮的十戒女的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為漂亮的十戒女（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
0. 臨終時，供養兒子沙彌的善業、餵鳥、隨喜餵鳥、供養蠟燭給佛像的善業成熟，讓他順利成為十戒女。這一生她當大學講師。
有一次，她生起無明（不知道四聖諦），不知道：
比丘的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為比丘（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
+1. 臨終時，供養比丘袈裟的善業成熟，讓她順利成為比丘。在這一生，她將會修十遍八定、名色、緣起、觀禪，死時會入四禪。
+2 然後成為四禪的梵天人，最後成為阿羅漢
《19.成佛好還是成阿羅漢好的故事》
《19.成佛好還是成阿羅漢好的故事》
某位1993-94年在帕奧禪林的男居士依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-5 在第五個過去世，他是一位比丘。他遇見佛，聽法，後證得行捨智，以智慧對一切事物保持中立。
此時，他問佛陀：‘我成佛抑或成阿羅漢好呢？’
佛陀說：‘你自己決定吧’
結果：他發願成佛。
有一次，他生起無明（不知道四聖諦），不知道：
梵天的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為梵天（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
-4 於是，在死時他進入禪那，成功成為梵天神。但因為不能修行、累積波羅蜜，所以祂決意死。只是短時間在梵天而已，
-3然後，他再生為斯里蘭卡的比丘。當時有很多阿羅漢，他自己有「法師」頭銜。
他與阿羅漢討論道果，他的見解有錯誤，但不服氣，便罵阿羅漢(大惡業)。
有一次，他生起無明（不知道四聖諦），不知道：
人的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為人（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
-2. 死時，戒清淨的善業成熟，使他成為回教徒，當時兩伊戰爭，他是軍人。他沒槍，便用刀殺人，自己也被殺
-1. 之後他投生到地獄幾年。
在這裡，我們看到，雖然遇見佛陀的那一生他修至最高的世間觀智，但他後來仍墮落地獄。為什麼？
因為他沒有對三寶的不壞信心。
他沒有透徹地了解四聖諦，對佛法還未具足100%信心
因此對佛陀的覺悟（已去除一切精神上的痛苦）也沒有絕對的信心
也對聖僧眾（走在滅苦道路上或已經滅除一切痛苦的佛陀追隨者）的存在沒有絕對的信心
要不然，他是不可能再往生惡道的（AN3.76）
而他成為法師的那一世，或許抱有邪見
不然，只要他相信或接受以下任何一組內容，他死前必然會入流，永不墮惡道：
眼睛、耳朵、鼻子、舌頭、身體、心是無常的（SN25.1）
色（影像）、聲、氣味、味道、觸、法（心的所緣）是無常的（SN25.2）
眼識、耳識、鼻識、舌識、身識、意識是無常的（SN25.3）
眼觸、耳觸、鼻觸、舌觸、身觸、意觸是無常的（SN25.4）
眼觸所生的感受、耳觸所生的感受、鼻觸所生的感受、舌觸所生的感受、身觸所生的感受、意觸所生的感受是無常的（SN25.5）
對色的認知、對聲的認知、對氣味的認知、對味道的認知、對觸的認知、對法的認知是無常的（SN25.6）
關於色的意志/動機、關於聲音的意志、關於氣味的意志、關於味道的意志、關於觸感的意志、關於法的意志是無常的（SN25.7）
對色的渴愛、對聲的渴愛、對氣味的渴愛、對味道的渴愛知、對觸的渴愛、對法的渴愛是無常的（SN25.8）
地、水、火、風、空、識是無常的（SN25.9）
五蘊：色、受、想、行、識是無常的（SN25.10）
佛陀從來沒有說過所有入流者只剩下七世，只說他們‘不墮惡道、確定了、以正覺為彼岸’’ （Ref.SN55.6）
真正只剩下七世或更少的，是已經根斷三結的入流者 （AN3.88）
0.話說回來，從地獄出來後；這一世，他是以色列籍的在家人。想要坐禪，於是便去泰國旅遊，但不滿意那裡的禪法，改修緬甸馬哈希禪法、Goenka禪法，但都不滿意。最後去到帕奧禪林。因為舊有的波羅蜜，所以他的成就很快。現在他怕地獄了，不想再成菩薩了，要成阿羅漢了。
《20.油燈的故事》
《20.油燈的故事》
某位男人在帕奧禪林依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-4過去第四世，他是一位男人。他在佛像前供養花，許願為男人。
他曾修四界分別觀，看到色聚，但不能觀到究竟色法之無常等特相、
他也有修三十二身分、白骨觀。修白遍修至第三禪。
-3. 在那裡死後，他再投生為人。
有一次，他生起無明（不知道四聖諦），不知道：
出家人的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為出家人（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
供養沙彌食物的善業在臨終時成熟
-2. 使他成為了出家人。他修習了禪觀、四大分別觀、三十二身分、白骨觀、白遍(到第三禪)，然後許願為人。
臨死時，這些業一概湧現，他以「四大分別觀」(近行定)之業來投胎。
-1. 他順利再生為人。臨終時過去世所修的再次顯現，包括四大分別觀、三十二身分、白骨觀、白遍(到第三禪)
0. 因為禪修的善業，讓他這一世投生為男人。
他曾供養油燈，並且許願為出家人。
+1 今生死後，他將會投生為出家人
+2 然後再次投生為出家人，在此生證悟涅槃
(本例取自：帕奧禪師講〈觀察緣起〉，英譯中：釋開弘毘酷)
《21.天女的故事》
《21.天女的故事》
某位男人在帕奧禪林依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-3. 在過去第三世，他是一位天女，她下來人間禮敬佛塔。但太遠了，不斷這樣上落不太方便，於是便想住近些佛塔。她在死時修安般念。
-2. 這個善業導致她投生為人，這次是佛塔的管理人。但卻偷了寺物
-1. 惡業成熟，導致他成為了一隻牛。這一生牠很苦，要吃禾稈稻草，做工做得很辛苦。
0. 善業在臨終時成熟，讓他今生得以投生為人
《22.豬的故事》
《22.豬的故事》
某位十戒女在帕奧禪林依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-25. 在過去第二十五世，她投生到中國大陸。她是那些像打功夫的老師，有可能是耍雜技、身體軟軟、折肢那種
-24.臨終時，善業成熟，讓她成為女人
-23.臨終時惡業成熟，讓她成為母老鼠
-22. 臨終時善業成熟，讓她成為天人
-21臨終時善業成熟，讓她成為華人
-20臨終時善業成熟，讓她成為男人
-19. 臨終時惡業成熟，讓她成為鬼
-18臨終時惡業成熟，讓她成為公熊
-17臨終時惡業成熟，讓她成為母猴
-16. 臨終時惡業成熟，讓她成為老虎。這一生，牠不斷吃動物肉。想吃鹿，於是跟著追牠，牠生氣鹿跑得很快。雖然最後捉到，但還是很生氣，慢慢殺鹿。
這時，無明（不知道四聖諦）生起了，牠不知道：
有吃的生命的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為有吃的生命（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
因為牠身體很餓，心也跟著貪—貪食物。所以臨終時牠帶著不善心死去
-15 以不善心死去，讓牠投生為蛇
-14. 蛇臨終時善業成熟，讓牠成為男眾。這一生他是回教徒，職業是工人，會種米。他耕田的時候狐狸來吃，他便很生气，他不喜歡別人來偷米的。
這一生他貪心很大，瞋很都大
有一次，無明（不知道四聖諦）生起，牠不知道：
農夫的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為農夫（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，執著自己大農土地（放不下）的貪業顯現
-13 讓他投生為公狐狸。有一次，牠偷雞，別人便打牠
又有一次，無明（不知道四聖諦）生起，牠不知道：
吃肉生命的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為吃肉生命（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
因為肚子餓，臨終牠帶著貪心死去
-12因為臨終是不善心，牠死後投生為畜生--母雞。牠被關在很小的地方，自己並不喜歡。牠喜歡牛在外自由的命
無明（不知道四聖諦）生起，牠不知道：
自由的生命的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為自由的生命（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時貪心生起
11導致牠再次成為畜生—這次是母牛。
這一生，主人--印度回教徒-對牠好，不必做工，一直取其奶而已，但當然過程中也很痛；又要和兒女分開。
雖然主人對牠好，但牠並不喜歡自己的生命
無明（不知道四聖諦）生起，牠不知道：
主人生命的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為主人生命（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，隨喜迴向聲的善業成熟(當時印度有佛教徒)
-10因為善業成熟，他投生為印度人。他穿著白衣、多鬚、是回教徒。這一生，他當工人、做二輪車夫，負責推貨及載人。但身體瘦弱，所以喜歡強壯如大象的生命
臨終時貪心生起
-9. 這導致他投生為畜生---雌象。
牠在森林做苦工，負責扛木工作，又忙又累，很久才休息一天。他被綁在屋下。
有一天休息時，牠走來走去，走到路旁的一家。
那時人們在供養布施，回向時敲鐘讓牠聽到‘咚’聲(鐘聲)，牠知道這是好的聲音
無明（不知道四聖諦）此時生起，牠不知道：
主人（男人）的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為主人（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時隨喜人家的布施的善業成熟
-8讓牠投生為人，這生的職業時獵人。
他很多殺業、執著家庭、妻子、子女
他會布施村僧飲食
臨終時，無明（不知道四聖諦）生起，他不知道：
天人的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為天人（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
「趣相」是兩位天人漂亮的衣服
臨終時歡喜供養的善業成熟
-7這讓他投生為樹神。可惜這生沒多少善心。祂是有妻兒的，感到很快樂。但因為殺生的業力讓他比較短命。
不知是何時，無明（不知道四聖諦）生起，他不知道：
獵人的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為獵人（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨死時，殺生、帶有快樂的不善心顯現，意味著惡業成熟了
-6. 因為惡業成熟，讓他投生為雄猪。這一生因為殺生的惡業成熟，讓他被殺。主人用小刀要殺牠，牠心裡面便懺悔講「你不要殺我啊，我怕啊」最終仍然被刺穿心臟而死。牠很痛，但又不能說出自己的感覺，只是很害怕。
有一次，因為餓，所以無明（不知道四聖諦）生起，他不知道：
有吃的生命的身心是不讓人滿意的（不知苦聖諦）
所以內心渴求成為有吃的生命（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，火焰是趣相
過去第16世做老虎吃動物的惡業成熟
過去第8世殺豬的惡業為支持業
-5這讓牠墮入地獄。牠下到第五層地獄。被迫下鐵鍋、身被割碎，死了又復活，極度痛苦但又長命。
值得留意的是，他見到此地獄有很多比丘。
因此在這裡要提醒各位出家人，不要以為一出家就會無事。假如沒有持好戒、亂說法傳播邪見等等的過失、惡業，一樣是可以墮入惡道、地獄的。有句話說：‘地獄門前多僧道’
不知何時無明（不知道四聖諦）生起，他不知道：
身心是不讓人滿意的（不知苦聖諦）
所以為了滿足身心而產生渴求、殺生（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
因為殺業太強，臨終顯現血相
-4因為惡業成熟，讓他投生為餓鬼。這一生很餓，唯有吃尿、口水、垃圾，不斷找吃的，但又不能吃。嘴小身大，不能喝東西。
有一次，他在寺院找吃的，見狗的碗裡有食物，自己卻吃不到
見到比丘，他感到歡喜
有一次，他在路旁看見一位男人，無明（不知道四聖諦）生起，他不知道：
男人的身心是不讓人滿意的（不知苦聖諦）
所以產生想成為男人的渴求（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時頂禮比丘、隨喜念經回向的善業成熟
-3這讓他投生為人類，這次是緬甸Kakyin人。他有結婚有兒子，沒有禪修卻有唸經。
在南傳佛教國家，常有大型供僧活動。信眾會準備大量食物放在大桶裡，由義工或居士們站在桶邊，將食物一勺一勺舀出，逐一放進僧侶的缽中，或是傳遞給下一位助手。他就擔任這個謙卑、服務性質的義工角色
他這生也有念經
有一次，無明（不知道四聖諦）生起，他不知道：
男人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為男人（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，禮佛、佛隨念的善業成熟
-2這讓他投生為男緬甸人。這一生，他有做善業，有結婚，但沒禪修
有一次去穿粉紅色衣服尼眾的尼寺，無明（不知道四聖諦）生起，他不知道：
持戒安詳的十戒女的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為持戒安詳的十戒女（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，造路、扛磚、拔草等義工活動、施僧、聞法的善業成熟
-1這一生，她投生為十戒女，學到mogok的觀禪。禪修時有光，從書本上學到安般念，自得四禪。當時她住在寺院裡，有許多女眾來供養、打掃等。
有一次，無明（不知道四聖諦）生起，她不知道：
女眾的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為女眾（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，打掃佛塔、供養佛像花的善業成熟
0．★這一世，她是十戒女。她供養了椰園做道場。臨死時無明（不知道四聖諦）生起，她不知道：
天人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為天人（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
供養功德衣的善業將會在她臨終時成熟
+1在這裡死後，她將會再生為長壽的天人，直到彌勒佛出世。
不知何時，無明（不知道四聖諦）生起，他不知道：
比丘的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為比丘（不知苦集聖諦）
而沒有傾向於涅槃—身心的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
供養水果給佛陀的善業將會在臨終時成熟。
+2讓他再生為穿白衣、富有的婆羅門，後來將會出家，修諸業處，最後證果
…後來她再努力修習止觀，再觀未來世，只看到多一世當比丘後便證果了。
我們可以看到，26世生命裡，她當了天神2次，當了人12次，動物10次，下地獄1次，當鬼1次。
她已經是有宿世佛緣了，不然今生是不可能出家的。
然而，就算有佛緣、功德波羅蜜的人，也有近半輪迴墮入惡道，更何況是一般人？
就好像佛陀所說，人死後再生於人道和天道的是少的，墮落惡道的較多。前者和後者比較，就如沾在指甲尖的微少塵土比這大地一般（SN56.102-131）
有一次，佛陀曾向比丘們作過一個發人深省的譬喻。他說，假使有人將一個只有單孔的軛具投入浩瀚的大海，而海中恰巧有一隻盲龜，這隻龜每經歷一百年才浮出水面一次。佛陀隨即問比丘們：「你們認為如何？那隻歷經百年才浮出一次的盲龜，能否有機會將牠的頸部恰好穿入那個單孔的軛具中呢？」比丘們回答：「世尊，那只有在極其漫長的時光中，才偶爾有那麼一絲微渺的可能。」佛陀聽後，慈祥地告誡他們：那隻盲龜得以伸頸入軛的速度，尚且比一個愚昧無知者，在墮落惡趣之後，重新投生為人的速度還要來得更快。何以如此？因為在這世間，眾生往往不行法行與正行，不修習善業與福德，所見所為盡是弱肉強食、互相吞啖，在無盡的輪迴中迷失了方向。而這一切的根本原因，在於眾生未曾親自照見四聖諦。因此，佛陀殷切地叮囑比丘們，應當精進不懈，致力於如實體證四項真理：第一，『這是苦』；第二，『這是苦的集起』；第三，『這是苦的息滅』；第四，『這是引導至苦滅之道』。（SN56.47 ）
如果任何人能穿透、體證這四聖諦，他就是斷三結的初果聖者，只剩下最多七次的生命，不會再墮入惡道（Ref. SN56.49）
所以任何人都不要疏忽大意，要努力修習八聖道、滅除貪嗔癡
《23.村姑的故事》
《23.村姑的故事》
某位女士在帕奧禪林依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
過去某一世，她是一位國王。在巡國查看國民是否喜歡他時，羡慕鄉下姑娘唱歌快樂與自由。
這時無明（不知道四聖諦）生起了，他不知道：
鄉下姑娘的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為鄉下姑娘（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
死後，善業成熟，讓他順利成為人類—這次是村姑。然而，這一生牠比較窮，借錢吃點心卻不還錢
在此生死後，她投生為一隻公牛，做苦工做到很累，羡慕牧牛人。
無明（不知道四聖諦）又生起了，他不知道：
牧牛人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為牧牛人（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
死時，某善業成熟，讓她投生為牧牛人。有一次，他看見了大臣，便仰慕大臣之威。無明（不知道四聖諦）再次生起，他不知道：
大臣的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為大臣（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
死時，某善業成熟，讓他順利成為大臣。可惜這一生與皇后邪淫，而被國王殺死。
幸得一個善業在他臨終時成熟，讓他再次成為人類。這次是女眾。
邪淫的惡業，可以讓一位男人變為女人許多世，最後再做回男人。（可以參考 JaA544 阿難尊者過去世的故事）
《24.帶領布施者的故事》
《24.帶領布施者的故事》
某位女士在帕奧禪林依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-4. 在過去第四世，她是一位賣牛者。他不信因果，是無果論者，只鼓勵布施，招布施「來，布施， 來，布施，」
不信因果是邪見之一（MN41）幸運的是，他沒有固執地執持這個見解。如果他在臨終時仍抱持這個邪見，這就是定邪見了，這是所有惡業之中最重的惡業。義注說，它是輪迴之根，具足此者無從輪迴中出離。那些認為應聽從他者，也被其誤導。具足此者既無天堂亦無聖道。即使於劫盡大眾生於梵天界時，決定邪見者亦不生於彼處，而生於世界之背面。然則世界背面不燒盡嗎？燒盡，但即使彼燒盡時，此者於虛空中某一處仍受煎熬，他們如此說。（ANA1.310）
佛陀說，邪見者只有兩趣之一：地獄、畜生道（DN12）
為什麼呢？
一個人不信因果，就會為非作歹，想做什麼就做什麼，造作許多惡業，最後墮落惡道。
一個人不信因果，就不會行善，將會陶醉於怡人的影像、聲音、氣味、味道、觸感這五欲之中。享受感官欲樂通常都是散亂之癡心。當習慣了這麼散亂的心，下一生就會是畜生了。
所以他很好運。死時，供養的善業成熟。
他看到女人的趣相。
-3於是他便投生為一位印度女人。這一生她有許多兒子。
死時剛巧是三時，他便想：「我的鐘很好」
此時，無明（不知道四聖諦）生起了，他不知道：
身心是不讓人滿意的（不知苦聖諦）
所以貪求鍾去滿足自己的身心（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
-2 因為臨死時帶著貪心這個不善心，所以他死後投生為餓鬼。可幸的是，他還可以進食，於是便不斷找吃的。有一次在寺院時，他看見食物在狗碗裡，雖然很髒，但他還是吃了。
他看見比丘在頌經，結束時他便唸「sadhu sadhu sadhu」
臨死時，他看見男人的影像，無明（不知道四聖諦）生起了，他不知道：
男人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為男人（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
隨喜誦經的善業在臨死時成熟。
-1這讓他投生為一位男人。這一生他有結婚生子，但比較少錢。
他當「讓我們來布施吧！」的帶領布施者。
他常去寺院，有持戒、喜歡聽法
死時，無明（不知道四聖諦）生起了，他不知道：
女人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為女人（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
他曾修過馬哈希禪法，此善業在臨終時成熟
0.這一生，他是一位女士，比較少錢。
為什麼會這樣？ 佛陀老早說過了。
如果一個人自己布施，卻不勸他人布施，那麼將來不論投生何處，他都會獲得財富成就，卻不會有隨從；如果一個人不自己布施，而奉勸他人布施，那麼不論投生何處，他會獲得隨從，但不會有財富成就；如果一個人不自己布施，也不奉勸他人布施，那麼他未來世連一點果腹的酸粥也得不到，而且孤苦無依；如果一個人自己布施，也奉勸他人布施，那麼他不論投生何處，百世、千世、十萬世都享有財富以及擁有隨從。（DhpA.9）
臨終時，其中一個無明（不知道四聖諦）將會起效果，他不知道：
比丘的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為比丘（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
禮敬比丘的善業將會成熟
1.他將會成為比丘，修到白遍四禪，可以觀察到名色法，但不能修帕奧禪法的緣攝受智。
死時，喜歡比丘生命的無明將會起效果，供養的善業將會成熟
2.他將會再次成為比丘，這次會修到緣攝受智
3死後就會投生為天女，在此生證悟阿羅漢果。
《25.同性戀的故事》
《25.同性戀的故事》
帕奧派系的資料記載。曾經有一位緬甸男人，他喜歡化妝，容貌似女人。他同性戀了20年了，所以有一位男友。
這是過去業的影響。當這個業終止後，他突然轉回男性化：剪掉頭髮、抽煙、就像普通男性一樣，他也自己說：「我是男」
為什麼會這樣呢？
我們聽聽吉祥尊者的開示；【同性戀是怎麼回事？…..
我覺得其實根據修行者的觀察，或者也是一些經裡面的一些記載，通常這些畸形的性傾向，不正常的性傾向都跟第三戒有關，或者是放縱於自己淫慾。 所以死後，如果那個業成熟是直接投生在地獄，然後沒有什麼嚴重，有時候會投身畜生還是什麼，那麼出來過後，有些時候就會有那種畸形的性傾向之類的。 當然有些時候，太監啊，這是什麼，當然有些不是他們要的啦，但是也有些時候，他自己會出現那種怪傾向這樣，等等。 所以這個也是跟三戒有關系。
如果第三戒守得好，就比較不會有這個問題。 也有我們根據修行者的經驗，有些修行者比較特別，他就是一世男性，一世女性，一世男性，一世女性，這樣變來變去的。 可是問他，你做男性的時候怎麼樣，你做女性的時候怎麼樣，會不會說，這樣子變來變去的話，做男的時候很娘，做女的時候又很像什麼，很像男性。
他說不會啊，他們都不會。
因為他們如果是守清淨戒的人。他很奇怪的，他投身做男性的時候，他就是好好的男性，可能斯文一點點。 他投身做女性的時候，他就是好好的女性，所以說是比較理性一點，比較大丈夫氣概一點，就是這樣而已。 但是如果戒守的不好的，他就很麻煩了，很麻煩。
所以這種情形，如果又有這個傾向，這是一點，然後再加上，如果他有那種放縱情慾，淫慾的那種傾向，或者是情慾的傾向，再加上他可能兩個過去是恩愛的，然後現在剛好不一樣了，投身做同性，那麼慘了，因為他有點放縱性的傾向，他不管，他只要達到他滿足他的心的傾向，他要順著自己的心走，他不會要戰勝他，那麼他就….
反正這個時代人們越來越認同了，他就該選這樣了。 所以有些時候過去可能是夫妻啊，是什麼，也有這種可能。 但是為什麼古時候也不會這麼多呢？就是要看，就是現在的人因為比較允許了，比較放縱了，然後就會這樣子了，所以我只能夠理解的是這樣子了，我相信是這樣了，因為通常比較不尋常的性傾向，都是跟放縱慾望的一些關係，並不是說學佛，這個是天性，天性跟學佛，不是說學佛你的本性就不怪的。
比如說你脾氣不好，你學佛除非你用心改，所以本性是，比如說脾氣不好，脾氣不好就是脾氣不好，可是你可以透過學佛慢慢改，改，改，改，這樣子。 所以這種傾向他要肯改啊，如果他不肯改，不是說他學佛就一定會改得掉，對吧？
有些時候可能也是很奇怪，一種情感的依靠，到某一個時候會不會真的來真的。 有些人，比如說，有些時候我們也是不明白，但我們也不明白，有些時候我們看到以前我的同學，為什麼他們上廁所，一定要兩個人一起上廁所，我們講，可是他們講女生如果很要好的話，是很平常的事，然後我就覺得，哦，就這樣，接受了，沒有什麼東西，他們說可以啦，可是也不一定是同性戀，有些時候，可是男性不會啦，男性很少這樣，可能怕鬼吧，暗的地方怕鬼，要兩個一起上廁所，可能這個時代也比較安全，就是這樣，但是如果真的是有，我們也不明白，就是這樣，如果從輪迴的角度來講，就是基本上有些時候，如果比較守護自己，不要放縱自己的話，不會掉進同性戀的那種問題，就比較不會。 】
《26.神通隱士的故事》
《26.神通隱士的故事》
某位北傳十戒尼在帕奧禪林依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-4在過去第四世，他是一位南傳比丘。他住在不知名國家的山泂裡，那時有年輕比丘托缽回來和親近他
-3. 之後，他投生為台灣隱士。那時他有神通、如意神變，可變大變小，變可多變少，他自己觀到洪水來淹之相，所以成功躲到洪水
-2. 之後，他投生為女士。一開始他觀到男性，以為這生是男人，但後來知道了。他觀到見清淨的程度。
台灣覓寂尊者這世為一位「王子」，他從眾多女性中選一女來娶，卻沒有選中她，她便生氣摔東西，不結婚了。
-1. 之後，他投生為緬甸男子，有結婚(當時的妻子現在是緬甸比丘 )。
但這一生很早便死了。
0.之後，這一生，他投生為比丘尼。小時候沒人教，自己就講講緬甸話，父親(過去世的道友)聽不懂。
她偶爾會生氣，但事實上她是一個很柔的人
她觀不到自己有來生，意味著她此生可能證悟阿羅漢果
《27.貓頭鷹的故事》
《27.貓頭鷹的故事》
某位女子在帕奧禪林依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-6. 這位女士的過去第六世是一隻貓頭鷹，當時他居住在湖邊，以吃魚維生。有一次，牠與另一隻貓頭鷹吵架，用爪撕、用口咬對方，慢慢拿掉對方的肉，為期五分鐘。死時，業相為這個殺業
-5之後，他投生到燃燒地獄，那裡一日是人間576百萬年，共六萬歲
-4從地獄出來後，他因惡業成熟而再生為餓鬼
-3. 然後惡業成熟，投生為畜生
-2後來某個善業成熟，讓他投生為男人
-1接著因為臨終時入無色界禪那，所以投生到無色界天
-0.無色界天的壽命終結後，他投生為女子。她很多世都很苦，至今也是。當人也是多病多藥，
而為什麼會這樣？佛陀在《小業分別經》中說，誰傷害別人的身體，就會得易病的果報
《28.老鼠的故事》
《28.老鼠的故事》
某位十戒女在帕奧禪林依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-6-在過去第六世，她是一位比丘。那時他有持戒。
臨終時，他突然想：‘我不在時，我的寮房怎麼辦？’
他執著道場，帶著執著、貪的心和業往生去
-5於是投生到惡道，成為一隻長髮見骨的男餓鬼。那時他肚子餓，連口水都沒得吃，於是不斷在等食物吃，因為什麼都沒，一天看到老鼠有就很羨慕。
此時，無明（不知道四聖諦）生起了，他不知道：
老鼠的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為老鼠（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
他帶著散亂、走神的心死去
-4然後投生為惡道—變成一隻沒毛的雄老鼠。但就算成為了老鼠，也沒得吃啊！
牠住在地洞裡，很痛苦。
於是改為住在寺院。那時牠看到狗、看到粉紅色的十戒女，她們在唸護衛經。牠很喜歡其中一個小的
此時，無明（不知道四聖諦）生起了，她不知道：
十戒女的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為十戒女（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，喜歡念經的聲音（雖然唸什麼不知道）這個善業成熟。
為什麼這也是善業？ 因為念經對於僧侶來說，是修習禪定（專注念經）和智慧（如果跟著思維無常、苦、無我的道理，這是智慧的功德）
牠的心傾向於誦經聲，於是牠的心變得平靜、有禪定，這是善業
-3. 於是，她順理成章投生為十戒女。但媽媽生她後卻不喜歡她，送她寺院。
那時，她是一位沒信心的十戒女，照做一切工作，包括掃地等等。但只是幫忙而已，不是很有心做，所以累積的善業不是很強、很大。
有一次，無明（不知道四聖諦）生起了，她不知道：
女人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為女人（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
而幫忙寺院的善業在她臨終時成熟。
-2. 她於是投生為居住在緬甸的印度女。她很喜歡供養，但很醜、又窮。她靠賣餅、賣吃的維生。這一生，她有很多孩子。
臨終時，供養比丘的善業成熟。
雖然沒有特別發願要當女眾，但無明讓她喜歡當女人，
-1她繼續投生為女眾，這一世有一個喜歡做供養的妹妹。妹妹有很多善心，常叫別人的孩子出家，且會供養他們，善業很大。
0.這一世，她再次投生為女人，很有錢，是位大學生。後來出家為十戒女。
《29.雞蛋的故事》
《29.雞蛋的故事》
某位十五歲的女孩子（vimala妹妹）在帕奧禪林短期出家為十戒女。她沒多少時間修，少修止禪，觀照色法十天、名法兩個星期。她依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-30在過去第三十個過去世，她是一位女眾。當時她沒有結婚、沒打坐，但有時修出入息看呼吸。
此時，無明（不知道四聖諦）生起了，她不知道：
女人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為女人（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，觀呼吸的禪修善業成熟。
-29. 於是，她投生為女眾，但這一生沒結婚。雖是佛教徒，但也沒打坐禪修。這一生因為過去世殺生業，所以早夭
死時她聽到父說頂禮佛。
此時，緣取父親男性的聲音，無明（不知道四聖諦）生起了，她不知道：
男人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為男人（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
因為心跟著父親的聲音頂禮佛，這個善業導致她投生
-28她於是投生為男眾。這一生他有結婚有子，死時聽到牛聲
此時，緣取牛聲，無明（不知道四聖諦）生起了，他不知道：
牛的身心是不讓人滿意的（不知苦聖諦）
所以渴求牛的身心（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
是的，臨終時什麼顯現在心中，心就會自然撲過去了。就算平時不想，心仍會不自控地撲過去，生起渴愛。所以臨終時發生什麼事是很重要的，這是決定下一生的關鍵。
為什麼過去第29世時作為佛教徒，現在卻會投生為畜生呢？
很簡單，因為她對三寶還未有不壞的信心。
佛陀說，任何人對三寶有不壞的信心，是不可能再投生到惡道的（AN3.76）
這表示她雖為佛教徒，但還未了解核心佛法—四聖諦。
當她不能完全理解、確信、體證四聖諦（佛法），她對佛陀的覺悟—佛陀真的完全根除了精神上的痛苦-沒有不壞的信心。
也對僧（佛陀的追隨者）沒有不壞的信心，沒有信心有人跟隨佛陀的教導，真的能根除部份乃至一切精神上的痛苦，沒有信心他們是良好的修行者。
所以她過去世雖為佛教徒，現在卻投生到惡道了。所以親愛的讀者們，大家務必要了解、體證四聖諦，培育對三寶的不壞信心，這樣未來就有保障了。
話說回來，臨終時，他執著當主人的不善意業成熟。
-27.他投生為大雄牛。有一天做工回來時看到一位女士在供養比丘，便想：‘這樣多好啊！’
此時，無明（不知道四聖諦）生起了，牠不知道：
可以做供養的生命的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為可以做供養的生命（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，這個隨喜的善業成熟
-26. 他於是投生為一位女士。這一生她沒有婚，也沒坐禪。
但她有做好事、供袈娑等，有做布施。
他不喜歡作為女人的生命，無明（不知道四聖諦）生起了，她不知道：
男人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為男人（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，供養袈裟的業成熟
-25這讓他投生為男人。這一生他沒結婚，比較懶，沒有坐禪，只有些少布施
有一次，無明（不知道四聖諦）生起了，他不知道：
男人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為男人（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，布施的善業成熟
-24 這讓他投生為男人。這一生他有結婚、有子女，沒打坐、布施，自己畜養雞鴨，喜歡吃飯時有雞肉。他這一生喜歡殺生、吃、和賣肉
臨終時，殺業成熟。
-23-這讓他再生到地獄中。在地獄中，大刀一直砍切他的身體，他非常痛苦。
在過去第24世時的無明（不知道四聖諦）再次起作用，那時他不知道：
身心是不讓人滿意的（不知苦聖諦）
所以渴求能養雞鴨來滿足這副身心（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時貪吃肉的不善意業成熟
-22這讓他投生為在鴨園場的公鴨。那裡有許多鴨。無論怎樣，牠都沒吃飽。最後給主人殺死。
影響他投生的無明（不知道四聖諦）為，不知道：
能吃的生命的身心是不讓人滿意的（不知苦聖諦）
所以渴求能成為能吃的生命的身心（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，貪吃的不善意業成熟，讓他再次投生到惡道
-21他於是再生為公鴨 。有一次，別人丟蛋去地下，牠便吃雞蛋。
牠最後給蛇咬死，到死還未飽
影響他投生的無明（不知道四聖諦）為，不知道：
能吃的生命的身心是不讓人滿意的（不知苦聖諦）
所以渴求能成為能吃的生命的身心（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，貪吃的不善意業成熟，讓他再次投生到惡道
-20. 這次牠投生到雞蛋那裡。給人煮，覺得很熱
因為作為胚胎沒作多少業，所以影響牠投生的無明和業和-21世相同
-19牠再次投生到雞蛋那裡，給人炒。
影響牠投生的無明和業和-21世相同
-18這次，牠投生為公雞，跟著豬找吃的。牠找到豬碗，想像豬那樣吃那麼多。
佛陀在《小業分別經》教導，布施為富足之因。
因為沒有布施，所以很多世都很餓。
最後，這一生牠被主人砍頭而死。
影響他投生的無明（不知道四聖諦）為，不知道：
能吃的生命的身心是不讓人滿意的（不知苦聖諦）
所以渴求能成為能吃的生命的身心（不知苦集聖諦）
而沒有傾向於涅槃—身心相繼過程的完全止息（不知苦滅聖諦）
也不修滅苦的八聖道（不知苦滅之道聖諦）
臨終時，貪食物的不善意業成熟
-17這讓他再次投生為畜生—這次是公豬。牠聽到主人念經，雖然不知道他在念什麼，但卻感到很隨喜
這一生他是怎樣死的？ 就是被主人殺死的。
影響他投生的無明（不知道四聖諦）為，不知道：
男人的身心是不讓人滿意的（不知苦聖諦）
所以渴求能成為男人（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時隨喜主人誦經的善業成熟
-16這讓他投生為男人。這一生他有結婚、有子女。他比較懶惰。
家裡有養狗。
他在河池等地用許多方法來捉魚。
影響他投生的無明（不知道四聖諦）為，不知道：
身心是不讓人滿意的（不知苦聖諦）
所以渴求能捕魚來滿足身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，殺活魚的惡業成熟。
地獄的「趣相」出現
-15. 這讓他投生到地獄
臨死時，（-16世）捉魚的惡業又再成熟，讓他再生到另一個地獄，
-14. 同樣原理，他再生到另一個地獄
影響他投生的無明（不知道四聖諦）為（-16）世時他養狗而生起的無明，那時，他不知道：
身心是不讓人滿意的（不知苦聖諦）
所以對狗產生渴愛，來滿足自己的身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
因為臨終時狗的影像生起，心撲了去，加上第-16世竭澤而漁的惡業成熟，讓他投生為狗
-13所以他就投生為公狗
這裡要提醒各位親愛的讀者，不要過於執著寵物。如果常常以貪心來想起寵物，萬一臨終時再次想起牠，心就會生起貪心，然後撲過去，投生為那個種類的寵物，
但如果我們是以
慈-想讓牠快樂
悲-憐憫他
喜-隨喜他的快樂或成就
捨-無法幫助牠時內心保持中立
來對待牠們，臨終時就算想起動物，心也會是善的，或者會憶起曾經對牠作出的善業；這樣就會投生到善道
話說回來，這一生做公狗，主人對牠不錯。
臨終時，他隨喜某一天主人布施的善業---這個善業成熟。
影響他投生的無明（不知道四聖諦）為，不知道：
像主人那樣能布施的生命的身心是不讓人滿意的（不知苦聖諦）
所以渴求像主人那樣能布施的生命的身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
-12如此，他再生為一位女人。這一生她沒有結婚，
影響她投生的無明（不知道四聖諦）為，不知道：
男人的身心是不讓人滿意的（不知苦聖諦）
所以渴求男人的身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，供花的善業成熟。
-11結果，她投生為一位男人。這一生他沒有結婚，也沒有打坐。
只是來來去去、遊手好閒。
他本身愛美，一直注意身體。這一生他也有行善供養
影響他投生的無明（不知道四聖諦）為，不知道：
男人的身心是不讓人滿意的（不知苦聖諦）
所以渴求男人的身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
-10 結果，他投生為男人。這一生他沒有結婚。養了一隻白羊，很照顧他、喜歡牠。死時便想：‘我不在，羊怎麼辦？’
影響他投生的無明（不知道四聖諦）為，不知道：
身心是不讓人滿意的（不知苦聖諦）
所以渴求羊來滿足身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
他的心變得散亂，撲了過去‘羊’的影像那裡
-9所以他便成為了公白羊。這一生，牠的主人窮，但有養狗。他很照顧自己的狗，所以那隻狗真好命。
目睹這一切的公羊，便生起無明
影響他投生的無明（不知道四聖諦）為，不知道：
好命的狗的身心是不讓人滿意的（不知苦聖諦）
所以渴求好命的狗的身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
-8他於是投生為公狗。這一生牠常常都很餓，只有一點點吃。但看見一隻好命的牛
便生起無明（不知道四聖諦），不知道：
能吃好多的牛的身心是不讓人滿意的（不知苦聖諦）
所以渴求能吃好多的牛的身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終成熟的業為貪吃的不善意業
-7這導致牠投生為一隻母牛。那時，牠的主人很好，牠便隨喜主人的供養，天天想：‘好像主人那樣布施多好啊！’
，
-6於是，臨終時善業成熟，便投生為一位女人。他比較富有，但懶惰，這一生她沒有禪修。
影響她投生的無明（不知道四聖諦）為，不知道：
女人的身心是不讓人滿意的（不知苦聖諦）
所以渴求女人的身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終成熟的業為供養袈裟的善業
-5結果，她投生為女人。這一次，她沒有結婚。她禪修禪修到觀到名法、色法。但她不喜歡女人的生命，而是喜歡當男眾，因為覺得會比較好打坐。
這一生臨終時，供養比丘食物的善業成熟。
-4結果，他再生為一位男人。這一生他有結婚，有一個女兒，但沒有打坐，有念經做晚課。
atu執女兒親人，不想離開，貪痴心業。
影響他投生的無明（不知道四聖諦）為，不知道：
身心是不讓人滿意的（不知苦聖諦）
所以執著、渴求女兒和家人來滿足自己的身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，執著家人的不善意貪+散亂之業成熟
-3這讓他投生為餓鬼。這隻餓鬼身毛長，一要吃，食物就不見。
他每天都想吃
影響他投生的無明（不知道四聖諦）為，不知道：
有得吃的生命的身心是不讓人滿意的（不知苦聖諦）
所以渴求有得吃的生命的身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
他帶著散亂之心死去
-2於是投生為一隻公狗，住在有高腳屋的寺。寺裡有多野狗，他們會殺雞來吃。見到小孩子們來有餅吃，自己也很餓很想吃
-atu死時有小女來看，生無明愛取。死-sk听寺念經(天天唸的)，喜歡很多毘酷唸經聲。(死時周圍的色聲和所想影響很大。)
臨死時，有位小女孩來看牠，無明（不知道四聖諦）生起，無明為不知道：
小女孩的身心是不讓人滿意的（不知苦聖諦）
所以渴求小女孩的身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時成熟的業，為喜歡很多比丘唸經聲的善意業。
為什麼這也是善業？ 因為念經對於僧侶來說，是修習禪定（專注念經）和智慧（如果跟著思維無常、苦、無我的道理，這是智慧的功德）
牠的心傾向於誦經聲，於是牠的心變得平靜、有禪定，這是善業
-1於是，牠投生為一位女士。有一次，她捉蟋蟀，然後把牠裝在水罐裡，然後放水進去，導致很多蟋蟀也死了。有十戒女教她禪修看呼吸，自己入了禪那仍不知，不懂檢查禪支。
十五歲時掉下水而死。
-死時2相-。
臨死時，小十戒女的影像生起，無明、渴愛、執取生起，所以她投生為十戒女。
臨終時，1打掃佛塔寺院2.供佛像蠟燭的善業成熟。
0.這一生，她是一位十戒女
第一次觀照未來時，她看到：
+1.下一生，她將會是一位比丘。這位比丘有打坐，自己一個住森林，自己懂得禪修，可入禪那，也可看過去世、未來世。死時的趣相是天人相
臨終成熟的業為持戒的功德。
+2. 成為天神，繼續禪修。臨死時進入禪那
+3 所以成為了梵天神，最後證悟涅槃
---
後來，她再觀照未來，發現未來縮短了：
+1.這一生臨終時，幫寺院的善業成熟，讓她成為天神
+2天神臨死時會入第四禪，成為梵天神，然後證得阿羅漢果
成佛好還是成阿羅漢好
《30.有錢男人的故事》
《30.有錢男人的故事》
某位已經還俗的十戒女依照帕奧禪師所教導的方法，觀照色法一個星期，觀察名法十多天。她很傲慢，但智慧很銳利。然後她觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-11 在過去第十一世，她是一位男士。那時他修地遍禪，可入第四禪。(所以在這一世地遍禪禪相自已出現)。
臨死時沒有進入禪那，但禪修之業生起，近行定生起。
影響他投生的無明（不知道四聖諦）為：不知道
男人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為男人（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
-10之後他投生為男人，這一生他很有錢，但因為不喜歡，所以沒有禪修。但他有時會做供養。他有太太，雖然想要孩子，但沒孩子
因為太有錢了，所以不必工作
臨死時，他喜歡兒子，所以影響他投生的無明（不知道四聖諦）為：不知道
身心是不讓人滿意的（不知苦聖諦）
所以渴求兒子來滿足自己的身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終成熟的善業為幫忙供養佛塔
-9之後他投生為男眾。這一生他不是很富有，有工作，也有太太，又無孩子。他再次想要有孩子。
然而，太太很早就死了，所以他不快樂
這一生他沒布施，覺得工作夠吃就好
-8他之後投生為一位工人，很窮 。他自己沒有土地所有權，而是向地主（土地擁有者）租借土地來耕種。沒有多少吃的，他住在田邊小草屋，但那裡常漏水。
這一生他並不快樂
臨死-無明愛取-男眾沒結婚-，一人住，行業-頂禮毘酷一天來托缽的毘酷，
影響他投生的無明（不知道四聖諦）為：不知道
男人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為男人（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終成熟的善業為頂禮一天來托缽的比丘
……(接著當上兩世女士，三世男士)….
-2. 這一生，他是一位有錢的男士。他有禪修，不知道是什麼禪法，只知道是安般念。但沒有禪相，也沒有分析名色法。當時很多男女都在一起修，都是緬甸的男眾。他之後成功看到色聚，但沒修過四大分別觀，也不知地、水、火、風。這一生他有太太（也喜歡做供養的），但也沒孩子。
為什麼他那麼多生想要孩子，但卻沒有孩子呢？
可以參考MNA85關於菩提王子的故事。菩提王子膝下無兒然後想要個兒子。他聽説人們只要對佛陀做特別的供養，就能滿願。然後他準備白布，並發願，假如我會有兒子，佛陀就踩下去吧，假如沒有的話，佛陀就不踩吧。佛陀以神通知道，因爲過去世他們兩夫妻曾在一個小島上(殺)並吃掉幼鳥的惡業，這一生注定無兒女，所以才不踩。因爲這件事，他立下戒律，阻止比丘們踩白布，但後來澄清戒律，比丘們可以踏白布祝福屋主
有一次，他看到在自己前面打坐的女士，導致他投生的無明（不知道四聖諦）生起了：無明為不知道
女人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為女人（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨死時，供養佛塔的善業成熟了
-1. 他於是投生為女眾。禪修第一天就觀到過去世，觀時用無常、苦、無我的角度去觀。她這過去第一世竟然生在當生祖母住的地方。當時她有男朋友，但男友跑掉，所以唯有禪修取樂。她禪修時觀身無常、苦、無我。有安般念，但無禪相，也不能觀照且分析名色法，只是以正念知道、知道、知道，比較接近mogok的禪修方法。
因為喜歡當女的，導致她投生的無明（不知道四聖諦）生起了：無明為不知道
女人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為女人（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨死時，供養花的善業成熟了（當時她沒有發願）
0.此世，他成為了一位女士，是一位十戒女，後來還俗了。臨死時，禪修（佛隨念）的業將會成熟
+1. 在這裡死後，她將會成為天人，會禪修，觀照名色法的生滅
+2然後繼續成為天人，最後證悟阿羅漢果
《31..親近虛雲老和尚的故事》
《31..親近虛雲老和尚的故事》
某位北傳比丘尼依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-5. 在過去第五世，她出生在無佛時代，是印度的出家女眾。
她在25歲出家，64歲時死，終生沒有還俗
那時，她的禪修內容為安般念第四禪，十遍禪的四禪八定，神通(天眼、天耳、他心、宿命通)
她的禪修老師為女出家人
有一次，導致他投生的無明（不知道四聖諦）生起了：無明為不知道
女出家人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為女出家人（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時禪修的善業成熟（地遍近行定）
-4. 之後，她投生為印度出家女眾，這也是無佛時代
她在20歲出家，39歲死。為什麼那麼早死呢？她並非病死，而是想快些升上梵天
當時她的禪修內容為：安般四禪、慈悲喜捨、十遍禪的四禪八定、不淨觀、佛隨念、名色法、觀照緣起、觀照過去世和未來世、觀禪、5神通
當時她的禪修老師為廣果天天人
有一次，導致他投生的無明（不知道四聖諦）生起了：無明為不知道
廣果天梵天神的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為廣果天梵天神（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，她進入火遍第四禪
-3. 之後，她順利成為廣果天梵天神，那時祂有有禪修和持戒
禪修的內容為安般念四禪、白骨觀、不淨觀、佛隨念、慈悲喜捨、十遍禪、觀照分析名色法、觀照緣起（觀察到1000個過去世都沒下四惡道)、然後觀照未來世）、觀禪、神通。
那時的老師為色究竟天阿羅漢梵天神
有一次，導致他投生的無明（不知道四聖諦）生起了：無明為不知道
廣果天梵天神的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為廣果天梵天神（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，她進入火遍第四禪
-2. 於是，她繼續投生到廣果天，也有禪修和持戒
禪修的內容同前，但這次祂有進步，能夠觀照到1500個過去世，發現都沒有下惡道
祂的禪修老師為色究竟天阿羅漢
為什麼她那麼多世都沒有墮落惡道呢？
有機會是她在其中某一世培育了對三寶的不壞信心。佛陀說，任何人對三寶有不壞的信心，是不可能將投生到惡道的（AN3.76）
有一次，導致她投生的無明（不知道四聖諦）生起了：無明為不知道
出家女眾的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為出家女眾（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，祂禪修的善業成熟：地遍禪近行定
-1. 於是，她投生為中國比丘尼。她24歲出家，71歲死亡
她的父親是五品官員，兄弟姐妹共15人，她排行11，家住在北京
她19-22到日本讀書，23歲回國，在北師女子師範學校教書一年，也有學佛
24歲在普陀山出家
36歲以前修中國禪法，36-54歲到尼泊爾印度禪修17 年
54-66住在普陀山，有教禪法，當過住持
67-70文化大革命，到雲南親近虛雲老和尚4 年，71歲死。
禪修的內容為：安般念四禪、白骨觀、十遍禪、觀照分析名色法、觀照緣起--過去世(12世)未來世1世、觀禪、4神通但沒有神足通
有一次，導致她投生的無明（不知道四聖諦）生起了：無明為不知道
比丘尼的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為比丘尼（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，她進入地遍近行定
0所以這一生她順理成章成為了北傳比丘尼
《32. 大雁塔寺（即大慈恩寺）的故事》
《32. 大雁塔寺（即大慈恩寺）的故事》
某位十戒尼依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-5. 在過去第五世，她是一位印度比丘。他在佛陀入滅45年出生，20歲時出家，75歲時死亡。那一生她終生不婚，身高普通，皮膚褐色
他所穿的袈裟顏色是土黃又帶點暗紅色。
那一生，他有修觀禪，知過去世未來世，他曾對女眾起貪慾，所以常到墳塲修不淨觀。
臨終時，他後悔曾經喜歡女眾。幸好，死亡那一刻，他不淨觀的禪修善業成熟，讓他得以投生善道。因為沒有進入禪那，所以沒有進入梵天界
-4. 他於是再生為印度比丘尼。此時時間點為佛陀入滅120年。
45（佛入滅年數）+75（他上一世比丘時的壽命）=120（當時佛入滅時間）
所以我們看到，人一死去就會馬上投生了，中間沒有間隔。《阿比達摩論》是這樣記載的。
一般我們所說的‘中陰身’是怎麼回事呢？那是投生為鬼了，Ajahn Brahm 這樣說：
信徒：Ajahn brahm 可以講講關於中陰身嗎？他們是否已經投生為鬼道？
Ajahn brahm: 是的。中陰身是大乘佛教解釋一個人死後怎麽了。
大部分時間，他們會再生然後去探望人。有些鬼他們不知道發生什麽事情，他們的正念被損害，他們不能專注
Luang ta maha bua 也說：【對於剛剛去世的人（突然去世），如果他們的業不算很重，那麼他們將處於 sambhavesī* 的狀態。每當這些靈體遇到人時，他們會試著請求幫助。但人們往往只認為這個鬼魂是來嚇唬或捉弄他們的。
實際上，靈體並不是在打擾你。相反，鬼魂只是想讓你注意到它的存在。但我們經常認為鬼魂在做一些有趣的事情來惹惱或打擾我們。事實上，他們是在尋求幫助（即他們需要功德）。】
話說回來，他在18歲出家，60歲死亡，沒有結過婚，皮膚褐色。
作為比丘尼的這一生，她有修觀禪，知道過去世未來世
所穿的袈裟顏色與穿法跟比丘相近，但不同於現在南傳十戒女的穿著
有一次，導致她投生的無明（不知道四聖諦）生起了：無明為不知道
身心是不讓人滿意的（不知苦聖諦）
所以渴求身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，她進入白遍二禪
-3. 於是她投生為二禪梵天人，生在無量光天（壽元可達四大劫）
臨終時，祂持慈心九戒的善業成熟（八戒+不斷散播慈心）
導致她投生的無明（不知道四聖諦）為不知道
身心是不讓人滿意的（不知苦聖諦）
所以渴求身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
-2. 祂於是投生為中國比丘
這表示什麼？AN4.123 的義注解釋,假如有來生,身處在色界的有學聖弟子不會墮落較下等的生命,而是會在同一個色界生命或更高的界取證涅槃。
複注解釋，投生到色界的初果、二果聖者不會返回此世間(欲界),會在那裏般涅槃。他們被稱爲禪那不還者
義注和複注指的應該是斷除了三結的那種初果聖者，這表示她還未體證任何聖道、聖果
話說回來，她是中國西安人，為兄弟中大姐大，但那一生沒有結婚
她25歲出家於「大雁塔寺」，在76死亡
她出家後以「中國禪」與「四念處」自修，晚年自己結茅而居、修苦行
他想延續比丘的生命繼續修行，所以導致他投生的無明（不知道四聖諦）為不知道
比丘的身心是不讓人滿意的（不知苦聖諦）
所以渴求比丘的身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，持戒的善業成熟
-1這導致他投生為泰國比丘。他的父親是泰國人，母親是中國大陸人。他是位獨生子，在23歲出家，65歲死亡，這一生他沒有結婚。
他的父親是經商的，所以他未出家前就在家裏幫父親。
他是位黃皮膚的高個子
出家後，他以四念處為修行業處，不捉金錢
他曾心怡一位女眾，所以導致他投生的無明（不知道四聖諦）為不知道
女眾的身心是不讓人滿意的（不知苦聖諦）
所以渴求女眾的身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，持戒的善業成熟，。
0.這讓他投生為十戒女。
我們看到，過去她第三世是曾投生到無量光天，那裡的壽元可達四大劫。但由第五世到現在，只是過了約2000年。這表示什麼？ 梵天神的壽命也是可長可短的，不一定位位都活足四大劫的。
《33. 禪修天神的故事》
《33. 禪修天神的故事》
某位北傳比丘尼依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-5在過去第五世，她是非想非非想處天梵天人。
臨終時，無明（不知道四聖諦）生起，祂不知道
天女的身心是不讓人滿意的（不知苦聖諦）
所以渴求天女的身心（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
這時，過去第六世聽梵天人開示佛法的善業成熟。
-4於是，祂投生為他化自在天天女
可以肯定的是，他並不是入流者。因為佛陀說，有聽聞佛法的聖弟子，是會直接在無色界那裡般涅槃的（AN3.117 & ANA3.117）
要成為入流者要具備什麼條件？很簡單而已，具備對三寶的不壞信心，加上圓滿的五戒或慷慨無吝嗇的特質其中之一 （AN5.179，SN55.6）
話說回來，祂這一生沒有禪修，但時常聽梵天人開示佛法。
這一生，祂不喜歡天女的命，聞法時發願來世轉生男眾
此時，無明（不知道四聖諦）生起，祂不知道
男人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為男人（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，聽無熱天梵天人開示佛法的善業成熟
-3. 於是，祂順理成章投生為男人。他有857歲的壽命，為一都省的首長，那個省的人口有29000人
是的，根據DN26及其義注所述，人類的壽命可以是在10-無限歲之間。
他有妻妾29位，兒子62位，女兒77位
他在245歲時開始禪修，修十遍八定，有持八戒；而且在585歲出家；640歲時甚至有神通會飛。
有一次，無明（不知道四聖諦）生起，他不知道
天神的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為天神（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，持八戒的善業成熟。
-2. 於是，他投生為他化自在天男天人-
那時，他有在修十六觀智、十遍八定、不淨觀、死隨念、佛隨念、四梵住、三十二身分
他的禪修老師是無熱天梵天人，他在1813歲時開始禪修
佛陀曾說過，
人間 1600 年=他化自在天的 1 日 1 夜
30 夜=1個月
12 個月=1 年
他化自在天天神可以活 8000 天年 （AN3.71）
在這裡，他有兩萬名天女相伴
他看到過去59世：
18世是梵天神
21世是天人
12世是天女
8世是人類男人
過去第39世時，他作為人類男人時供養過迦葉佛
為什麼他那麼多世都沒有下惡道呢？
有機會是他在其中某一世培育了對三寶的不壞信心。
為什麼？
佛陀說，固體、液體、氣體、溫度都會有所變化，但對佛、法、僧這三寶有不壞信心的人，將不可能再生到地獄、畜生道、鬼道的（AN3.76）
大家可能會覺得他很幸運，竟然能夠親自供養佛陀，功德無量啊！sadhu!
但其實大家不用羨慕他，最高的福田並不是佛陀，而是僧團。
佛陀曾說過，即使未來世有劣戒、惡法，徒有佛教出家人之名的人；例如他們在手上或脖子上繫一袈裟斷片後步行，住在家裡有妻兒，且他們有明顯的農作、買賣等事業；即使這樣，由於以供養僧團的名義而對這些人作佈施，福德也是不可計量的。
佛陀說，沒有任何對個人的佈施比供養僧團的果報大(DN142)
義注說：佈施給一個代表整個僧團的無德比丘，比佈施給阿羅漢果報更大
所以大家不用到處找阿羅漢了，去在家附近的寺院布施就行了。功德以及比布施給佛陀本人大了。《律藏》及其義注說，只要有四位比丘，就算是一個僧團了。但至起碼要有四位比丘。
話說回來，這位天子觀看自己的未來世，發現自己將會成為（+1.他化自在天天人 2.北傳比丘尼 3. 色究竟天梵天人）
有一次，無明（不知道四聖諦）生起，他不知道
他化自在天天神的身心是不讓人滿意的（不知苦聖諦）
所以渴求繼續成為他化自在天天神（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，禪修（修光明遍近行定）的善業成熟。
-1這讓祂繼續投生為他化自在天男天人
這一世，他有修十六觀智、十遍八定、佛隨念、死隨念、不淨觀、32身分、 四梵住，
老師時五淨居天之一的無熱天的梵天人
祂在1157歲開始禪修
繼續有兩萬天女相伴
這一次，牠只看到過去48世：
當了18世梵天人
16世天人
9世天女
5世人道男眾
過去第40世作為人道男眾時供養迦葉佛
話說回來，他這世觀照自己的未來世，發現是這樣的：+1北傳比丘尼 +2. 五淨居天之頂---色究竟天梵天人
導致他投生的無明（不知道四聖諦）為，不知道
比丘尼的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為比丘尼（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，供養禪修老師午餐的善業成熟。
0. 這讓他今生投生為北傳比丘尼
《34.. 北傳比丘尼的故事》
《34.. 北傳比丘尼的故事》
某位北傳比丘尼依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-5. 在過去第五個過去世，她是一位泰國比丘
這一生她沒有結婚，在27歲時出家。在寺院中跟長老修行至48歲，寺中有十六人左右，平時他樂於持戒，持不持金錢戒和過午不食戒
49-51歲時他出走寺院，
52-79歲回到本寺。這段期間，他修安般四禪，十遍的四禪八定，分析色法、名法，修觀禪，知道過去世200世、未來世6
臨死時，北傳比丘的影像生起，無明跟著生起。無明（不知道四聖諦）為不知道：
北傳比丘的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為北傳比丘（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
死時，他進入白遍近行定
-4. 依此善業，他投生為大陸貴州人，
這一生他沒有結婚，有3個姐姐、2個弟弟
他在25歲出家、28歲至五台山受戒。
30-37歲至普陀山學中國禪。
39-46歲至南京跟一位緬甸老師學安般念、白骨觀，不淨觀，佛隨念，慈心觀，十遍的四禪八定，分析色法和名法，觀禪(老師緬甸人)
47-58歲回貴州教禪。
59-74在南京死去。
有一次，無明生起。無明（不知道四聖諦）為不知道：
印度比丘的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為印度比丘（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，白遍近行定的善業成熟
-3. 之後，他投生為印度人
他有2個弟弟，5個妹妹。
他17歲結婚，生了一男一女。
他在33歲出家，太太便另結新歡，孩子交由弟弟撫養。出家前他經商，有點錢。
他33歲出家，一直持不持金錢戒和過午不食戒律
37-40歲他坐船去緬甸，學白骨觀、死隨念，遍禪，觀禪、分析名色法、安般四禪。他自知210個過去世、4個未來世。
41-42去中國，
42-82回印度
82歲時命終，共有50個戒臘，
有一次，他看見一位比丘尼，無明跟著生起。無明（不知道四聖諦）為不知道：
中國比丘尼的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為中國比丘尼（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，布施、供養、禪修等的善業爭著一起成熟
-2. 之後，他投生為中國江西女人
她在19歲出家，
21歲受戒比丘尼
他有2位兄長1位姐姐，自己排第四，有一個出家的妹妹
她的父親是政府官員，母親是家庭主婦
她21歲去五台山受戒，至26歲皆在五台山學中國禪法
28-36歲去緬甸學禪
37-40回江西教禪
41-49歲至五台山教禪
50-69歲回江西教禪，有持過午不食戒
69歲死亡
這一生，她有修過安般四禪。十遍的四禪八定，分析名色法、觀禪-
她知道212個過去世、3個未來世。
有一次，無明生起。無明（不知道四聖諦）為不知道：
女眾修行人的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為女眾修行人（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，禪修入地遍近行定的善業成熟
-1. 之後，她投生為一位台灣竹山女人
她的父親是教書、教地理的。母親則教裁縫
她在20歲出家，受持8戒
她有六位姐妹，2、3、4姐姐都出家，她排第五
她的二姐在寺院擔任住持，60歲時由我們的主角來接管
40-42歲往中國江西參學禪，老師印度人，
43-55歲在五台山參學79歲死亡
她並沒有發願行菩薩道，但一直有修安般四禪，十遍的四禪八定，分析名色法、觀禪。
她知道自己210個過去世，觀到有2個未來世(+1 比丘尼 +2.淨居天天神）
有一次，無明生起。無明（不知道四聖諦）為不知道：
比丘尼的身心是不讓人滿意的（不知苦聖諦）
所以渴求成為比丘尼（不知苦集聖諦）
而沒有傾向於涅槃—渴求的完全止息（不知苦滅聖諦）
也不修能讓痛苦完全熄滅的八聖道（不知苦滅之道聖諦）
臨終時，禪修的善業成熟
0.這讓她今生成為北傳比丘尼
如果按照她過去世觀到的軌跡，她將會在此生證得三果，因為只得三果聖者會投生到凈居天。
不過未來是不確定的….
《35. 司法官的故事》
《35. 司法官的故事》
某位十戒尼依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-7. 在過去第七世，她是為男修行人，有出家，但並非比丘，
-6. 之後，他投生為一名司法官-
-5. 因為惡業在臨終時成熟，因此他墮入地獄
為什麼他會墮入地獄？
因為他沒有持戒。在南傳佛教國家，僧人在祝福時都會說：
Sīlena sugatim yanti （持戒讓您得生善道）
Sīlena bhoga-sampada（持戒讓你成就財富）
Sīlena nibbutim yanti（持戒助您證悟涅槃）
一個人假如只布施，但不持戒（1.不殺生 2.不偷盜 3.不邪淫 4.不說謊 5.不飲酒吸毒），就可能會墮入地獄、畜生、鬼道。當做畜生時，可能會很多物質享受，但不能得到人類及天神的身體。
這是一般人。
如果誰那麼好運遇上佛教，而且確立對三寶（佛、法、僧）的不壞信心，佛陀便肯定地記說，他將不會再投生到地獄、畜生、鬼道。（AN3.76）
我們有100%相信佛陀的覺悟嗎？相信佛陀已經滅除一切精神上的痛苦嗎？
我們有100%相信四聖諦嗎？
我們真的知道身心本來就是不讓人滿意的嗎？
我們真的知道渴愛是痛苦的原因（帶來再生、負面情緒）嗎？
我們真的知道渴愛的熄滅就是痛苦的熄滅嗎？
我們真的知道滅除痛苦之道是八聖道嗎？有實踐過嗎？
我們100%相信那些真的追隨佛陀教導的人，都是正直善良的人；真的存在有佛陀的追隨者根除了部份或一切痛苦嗎？
趕快建立對三寶的不壞信心起來，那麼您將永遠不用怕未來世會墮落惡道了
-4話說回來，在地獄死後，某個善業成熟，讓他再生為短命的小男孩。
為什麼他會短命？根據佛陀在《小業分別經》中說，殺生是短命之因
-3. 之後，某個善業在他臨終時成熟，讓他投生為一位城主太太
-2. 某個善業在她臨終時成熟，讓她投生為男樹神
-1之後他投生為緬甸華人，出家為南傳比丘
0.在那裡死後，今生，他便投生為一名十戒女了
《36. 破大戒比丘的故事》
《36. 破大戒比丘的故事》
某位禪修者依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-12 在過去第十二世，他是一位比丘，那時他犯了大戒
-11. 犯了大戒死後，他便墮入地獄。地獄裡的地下有許多劍，很恐怖、很痛苦。資料整合者推斷，這有可能發生在迦葉佛到釋迦牟尼佛之間，即迦葉佛的教化時期。
所以作為出家人，我們務必小心。大目犍連尊者曾用天眼看過許多在迦葉佛時代的沙彌、沙彌尼、比丘尼、比丘，在當時投生為鬼，承受著如地獄的痛苦（SN19）
MNT22（複注）中提到，已經犯了波羅夷戒的，卻還自認自己是比丘身份，就會障礙道果的生起和生天。犯了僧殘罪和偷蘭遮罪，而還未處理（出罪）的話，也會有這種障礙。犯了波逸提罪、提舍尼罪、惡作罪而又未懺悔者都會有這種障礙。但一旦還俗了、處理（出罪）了、懺悔了，就沒事了
因此出家人一旦破戒，要趕忙處理。
隆波帕默也說過：【如果我們的戒壞了，禪定就退了，修行就很難了
比如，那些學過經典理論的人，他們說，出家人如果被迫還俗，作為居士一樣可以證悟道果；因為破的不是五逆罪。從這個角度也是對的，但不僅僅只是五逆罪會障礙聖道，比如說罵聖者也會障礙的。
因此不僅僅限於五逆罪，其他的也有的。
以隆波的經驗，曾經看到有兩個人被戒律卡住，他的心都是漆黑一團。他努力地做好人，去做好事。但是心漆黑，類似於棕樹的樹根已經斷了，但這個跟經典並不相一致；這是隆波看到的，但並沒有去染污它
比如說來到破戒必須要還俗的程度，即便是破戒到saṃghādisesa ，修行都提升不了。到這裡來學，在累積，但就類似於今生已經沒辦法懷孕了。但是如果按照經典去相信，去修行，這也沒關係。】
的確，根據《寶經》及其義注、AN1.271-276，有六逆罪（1.殺父 2.殺母 3.殺阿羅漢 4.出佛身血 5.分裂僧團 6.指定其他[邪見者]為自己導師）。前五個，佛陀說必定會墮入地獄，救不了。（AN5.129）第六個佛陀沒說
佛陀似乎沒有說過比丘破大戒、犯戒被迫還俗會障礙修行、障礙道果的生起、障礙生天、以及肯定會墮惡道
所以還是有得救的。
怎樣可以救這班人？
很簡單，就是讓他們相信或經沉思後接受以下任一內容：
眼睛、耳朵、鼻子、舌頭、身體、意是無常的（SN25.1）
色（影像）、聲、氣味、味道、觸、法（心的所緣）是無常的（SN25.2）
眼識、耳識、鼻識、舌識、身識、意識是無常的（SN25.3）
眼觸、耳觸、鼻觸、舌觸、身觸、意觸是無常的（SN25.4）
眼觸所生的感受、耳觸所生的感受、鼻觸所生的感受、舌觸所生的感受、身觸所生的感受、意觸所生的感受是無常的（SN25.5）
對色的認知、對聲的認知、對氣味的認知、對味道的認知、對觸的認知、對法的認知是無常的（SN25.6）
關於色的意志/動機、關於聲音的意志、關於氣味的意志、關於味道的意志、關於觸感的意志、關於法的意志是無常的（SN25.7）
對色的渴愛、對聲的渴愛、對氣味的渴愛、對味道的渴愛知、對觸的渴愛、對法的渴愛是無常的（SN25.8）
地、水、火、風、空、識是無常的（SN25.9）
五蘊：色、受、想、行、識是無常的（SN25.10）
如此，佛陀說他們肯定會在臨終前入流，永不下惡道，在未來肯定會證悟涅槃。
縱觀《經藏》，佛陀從來沒有說過所有入流者都只會在七世內證悟涅槃，只是說他們『是地獄已盡者，畜生界已盡者，餓鬼界已盡者，苦界、惡道、下界，是入流者 （sotāpanno）、不墮惡道者、（未來）已決定者、以正確的覺悟為彼岸者。』（AN5.179）
真正只剩下最多七世的，是根斷了三結的那些，這個可以參見《寶經》：
‘在他具見足同時,已經斷除了三法:
有身見以及懷疑,及有任何戒禁取;
已經解脫四惡趣,不可能造六重罪,
這是僧的殊勝寶,以此真實願平安!’
而只是肯定不墮惡道、肯定會證悟涅槃的(未來可以多過七世)；是僅僅具備四不壞凈的那類入流者（AN5.179，SN55.6）他們未必是精通禪修之人。
所以要脫離惡道並不是難事。希望給到鼓勵、安心給那些已經破戒還俗了的僧侶們。
-10話說回來，從地獄出來後，惡業繼續成熟，讓他便投生為蚊子
-9 然後蝴蝶
0.對上一生臨終時，善業成熟，讓他今生得以投生為人
《37. 基督徒的故事》
《37. 基督徒的故事》
某位馬來西亞禪修者依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-2. 過去第二世，他是大陸人
-1. 臨終時，善業成熟，讓他投生為法國人。他是信基督教的，然後他的職業時種花、賣花。他常常都很慈悲，臨終時帶著慈悲之心死去。
0.因此讓他投生為人類。這次是馬來西亞人。因為在基督徒的那一生，他累積了功德，讓他得以遇上殊勝的佛教，讓他未來有機會指數級地繼續提升。
Ajahn XXXf也說：‘我們要自豪，就是去到這個地步，對佛法有興趣， 我們過去一定有這個福報過來’
《38. 放生鳥的故事》
《38. 放生鳥的故事》
從前，有一個小女孩，她投生在豪門，家裡很有錢。在那個古遠的時代，她是個大家閨秀，長得又非常漂亮，父母親把她關在家裡不讓她到外面見人。從小到大，她都只是待在家裡的後院，住的地方被高牆圍著。她要什麼父母都滿足她，但就是不讓她出去。
這個小女孩在過去世都是男性，做天神、做修行人，一直都是很自由的。這一生她雖然誕生在豪門，什麼都有，就是沒有自由。所以她就苦了，不習慣這個生命，覺得很不自由。父母親一方面要管著她，一方面又想看到她快樂，用種種方法來令她歡喜，但她都不歡喜、不快樂。
她天天就在後院裡面看著天空，看著鳥兒飛，她心裡想：「我要能夠像鳥兒一樣自由多好！」她嚮往那些鳥兒的自由。父母發現到她喜歡看鳥，怎麼辦？買！反正有錢嘛！買許多的鳥，放在鳥籠裡，讓她去看。但是她看到這些鳥兒的時候更難過，她想：「這些鳥兒就像我，多麼的不自由，而且比我還苦！我是生下來就是如此。它們本是在空中飛的，可是現在卻被關在小小的籠子裡。」她很慈悲，她感同身受鳥兒的不自由，結果她怎麼做呢？她就等她父母親沒看到的時候，把那些籠子全部打開，讓所有的鳥兒飛走。看著全部鳥兒都飛到天空的時候，她的心好歡喜，好像是自己飛在天空上，她感受到鳥兒的快樂，那種恢復自由的快樂！她沒有自由，她嚮往自由，她得不到自由，可是她可以把自由佈施出去！她也不知道要得到什麼，也沒有想要得到什麼，就是一片真心，希望那些鳥兒能夠得到自由。
從那一世開始，她的自由無可擋，誰也不能阻擋她的自由。她就是有自由的kamma（業）。這個是很殊勝的。因為她不貪求什麼，只是以一片真心，一片無私的心，不佔有的心去行她的善。這種善業很有力量，帶來的的果報也很強。我們行善就是要這樣子。
《39. 地獄獄卒的故事》
《39. 地獄獄卒的故事》
在這裡我跟大家分享一下怎麼樣從禪定出來推到過去世。我的過程是從四禪之後就可以開始，用名色法或者說用五蘊法，可以開始推自己，就是慢慢地從現在，慢慢慢慢地往前推到母胎，然後就進入到自己的第一個過去世。
我的習慣是到八定之後，然後我會用（緣起教法中的）五蘊法，就是色受想行識這五蘊。
從我打坐的這一刻、這個刹那開始，然後我查我的每一個刹那的五蘊。然後慢慢地往前推，用非常慢的速度，慢慢地慢慢地往前。這個過程中你要很清楚地知道你每一個五蘊裡面，你的心是什麼心，有多少個心所。
然後可以查到很細很細的，一直到你在這個母胎剛結生的那一刻。在這個過程中你會知道很多曾經遺忘的事情，例如可能在你還小、剛出生還在地上爬的時候，你看到了什麼，你那個時候的心是什麼，每個刹那的心所都要查得很仔細。因為這樣，我們在查自己的過去世的時候會比較清楚、比較仔細。
然後就這樣慢慢往前推，一直推到母胎剛結生的時候。那一刹那之後，我會決意說要進入到我的第一個過去世。之後我的習慣是我會先查我自己是什麼性別，先取自己的性根色。通常這個時候有些人會有一些影像出來，但是那些影像並不能代表那一定是準確的。
因為過程中名色法比較重要，所以我會先查自己的性根色，然後再查是哪一道的生命。之後我會從死亡慢慢地往前，我會一直不斷地去確定自己的性別。在這個過程中查自己的生命，用五蘊法慢慢地往前推，查得越仔細越好，因為對自己的生命會比較清楚。最後確定之後，我會回來查我的第一個過去世，我要死亡的時候，我的臨終速行心是什麼樣的行業，是什麼樣的無明愛取，會變成我今生的結生心。
我查到之後，我會回到今生查我的結生心、有分心及死亡心，這三個是多少個心所，跟第一個過去世是不是有吻合。方法大概就是這樣。
**我自己的經驗跟大家講一下我的第一個（過去世）**，那是一個：
1．中國的女眾，是1926年生在中國的貴州省。那個年代二十幾歲的時候經歷了戰爭，很年輕的時候就開始逃難。在過程中會看到很多的東西，就是我今生不知道為什麼對日本人有那種很大的不善心，看到日本人就會覺得很不舒服，會感受到很強的嗔恨的感覺，但是並不了解為什麼。後來在看自己的過去世的時候，有看到很多的日本人會欺負我們，那時候我嗔心的18個心所是非常強的。
其實在這個過程中你會了解到很多過去的現在跟現在的現在，其實很多想法（跟今生）是很接近的，幾乎都是一模一樣。後來我就一直往北逃，我逃難的路線跟別人不一樣，別人是往東南方，我是往西北方。到了新疆之後我看到我有一個鄰居，是一個很年輕的女眾，她後來到了台灣之後在事業上有不錯的成就，她很能幹。我心裡面就覺得這樣的女眾非常好，不用依靠男眾，很能幹，這個就變成了我今生的無明愛取。
我的第一個過去世在54歲的時候我的生命就結束了。在這一期生命的過程中，我曾經到過緬甸兩次。第一次是四十幾歲的時候到的北緬，那是一個南傳sayalay的道場，沒有比丘沒有沙彌，我非常喜歡那邊的環境，那次只是純觀光。最後一次是在我過世前的一個月我到了南緬，那個地方我住了一個月，然後跟隨一個比丘，他是一個緬甸華僑，跟他學習，他教我們巴利三藏，跟他學習了一點點的禪修。
在第一個過去世我有學習到禪修的方法。為什麼我會特別講到這個過去世的心，那是因為那一次我去到南緬有烙下很深的記憶，可能有機會我今生再次到南緬。我自己有查過因果的關係，其實（我和緬甸）是有因緣的。我的行業是因為我出生在中國的西南部，那邊有很多藏傳的道場，我從十幾歲的時候就有去親近一些藏傳的女眾出家人，也會跟她們學習一下禪修的方法。我有一次去參加過幾天的禪修營活動，只有五六個人，我看到大家很精進禪修的那個影像，我的心裡面很歡喜，有34個心所，所以它變成了我今生的行業。
我跟大家另外再報告一下，其實我沒有查很多的過去世，就在我的十個生命裡，我的惡道生命就有三個。其實我們離惡道生命並不是太遠。我有一個比較特別的經驗就是我當了兩次鬼、一次夜叉（註：不是鬼或惡道眾生，屬神）。
那個夜叉的生命很久很久。其實鬼的種類分了很多種，有從母胎出來的鬼（註：也是化生），有直接化生出來的鬼，然後這兩個我都當過。
**夜叉：**
我夜叉的生命是化生，在阿鼻地獄裡面。那時我的工作是拿著刀切眾生的身體，我看到那個影像覺得很恐怖。那個房間裡面有兩個夜叉，我們兩個會輪流這樣折磨眾生。而且最可怕的是我在折磨眾生當下的那個心裡，還是18個嗔心的心所。
其實那個是比較遠的過去世，但是我覺得那個心會一直帶到這一世。我在懲罰那些眾生的當下會覺得他們是應該的，因為他們做了很多不好的事情，應該受到懲罰，這樣才是公平的。這個心會一直帶到這一世來。然後在第八層地獄不知道住了多久，我算都算不出來。雖然我當夜叉並不是當受苦的眾生，但是我覺得還是很恐怖了。
第八層地獄住完了，跑到第六層地獄；第六層住完了會住到第四層；第四層住完了住到第二層。我那個夜叉的生命非常的長，長到我自己都算不出來。
夜叉的前一個是：
一個男眾，他活了六萬多歲。他的生命是非常富有的，但是他在六萬歲的生命裡造了很大的惡業。其實這個（不善）業力也一直會帶到未來。在查過去世的過程中，看到自己造下的非常多的惡業，會覺得很慚愧。
其實我想跟大家說，我們要很小心自己的身口意業，因為我們離惡道的生命其實真的不遠，非常的接近。很容易的一個刹那（如果）一個心沒有守護，就會到未來到了那裡（惡道）。
就是一點點的心得跟大家分享，謝謝！
**時間：2008年**
**資料來源：網絡**
**聽寫整理：范燕**
**發布日期：2018.2**
**注：** 本文字根據禪修報告錄音整理聽寫，未經過尊者與禪修者審核，僅供參考。欲索取完整錄音版本請聯繫聽寫整理人。
**sadhu！sadhu！sadhu！**
《40. 大菩薩聖法大長老的故事)》
《40. 大菩薩聖法大長老的故事)》
1️⃣前一世是在錫蘭的護塔天神名叫邁帝理Maitri, 塔名魯萬維里Ruwanweli .臨終是取此塔為業相為目標而轉世為人, 即大長老。
2️⃣前第二世梵天。
3️⃣前三是印度國王名理悉Rishi，是瑪卡得嘩Makhadeva族的。後出家為隱士禪修，修四梵住(慈悲喜捨四無量心)和觀禪
4️⃣前四世是天神。
5️⃣觀了十四世
6️⃣前第14世，是在迦葉佛時出家當比丘，學習並精通和背誦三藏，修到禪定和行捨智。
7️⃣再前就是:四阿僧衹又十萬大劫前的燃燈佛時被佛授記為菩薩，
8️⃣未來彌勒佛時會出家為比丘，
9️⃣觀緣起時觀到還剩1800世就會成佛，
🔟成佛時人壽是10萬歲。
1️⃣1️⃣說是美德雅(彌勒)佛後的一尊佛。
1️⃣2️⃣傳記書中說原先這世臨終會取白遍入初禪而轉世大梵天，但錫蘭某尊者觀到大長老轉世兜率天Tusita。
《41. 耶穌和聖母的故事）》
《41. 耶穌和聖母的故事）》
這是一個很特別的輪迴案例。某位意大利禪修者是信耶穌和聖母的，但居然肯去嘗試禪修。她依照帕奧禪師所教導的方法，觀察過去、現在、未來的名法（精神現象）、色法（物質現象），觀看到以下的輪迴經歷：
-1.在過去世，她是一位人類。當時她很喜歡喝意大利咖啡。
導致她投生的無明生起了。無明是不知道四聖諦。
誤以為身心是好的（不知苦聖諦），
於是渴求能夠喝意大利咖啡的身心（不知苦集聖諦）
沒有傾向涅槃—渴求的無餘止息（不知苦滅聖諦）
所以也順理成章沒有修滅苦的八聖道（不知苦滅之道聖諦）
0.當她臨死時，某個善業成熟，導致她投生為一位女人
因為她對耶穌和聖母的信仰很強，臨終時，耶穌和聖母的影像將會顯現，充滿著光明。
這裡要提一提我們的耶穌。
耶穌被釘十字架死後去了哪裡呢？
話說，有一次，高僧Luang Por Lersi Lingdam知道了。
以下是他的開示：【當開始打坐後， 心識一下子就到了忉利天，並出現在 Phra Chulamuni 佛舍利塔和因陀羅之間。
就在這時候，有一位穿著基督教神父服裝的人走在前面的小路，我立刻上前
問：你是耶穌對嗎？
通常心識到了天界，內在的心會告訴我們所有想知道的一切、誰是誰。 如果仍有疑問，也必定會得到答案，那麼所有神聖的事物在這裡都可以說清楚，讓你不會有疑問。
他回答說：“ 是的。”
我問：“ 你怎麼穿成這樣？ 在天界，你都穿成這樣嗎？ ”
他說：“ 如果我不穿成這樣，你會認不起我 ”
然後我問：“ 那麼你的真正狀態是什麼？ ”
然後他顯現為一個非常美麗的天神形態，閃閃發光的白色首飾，頭冠非常莊嚴 ...
於是我接著問：“ 你現在在哪裡？ ”
他回答說：“ 在兜率天（ Tusita ）”
當他告訴我，他在 Tusita 天堂時，我很震驚，我知道他一定是大菩薩。
我接著向他訴說：“ 你的教義有一件事是錯的。”
他問 “ 是哪裡錯了？ ”
我說：「 也就是可以用錢來洗去罪孽！一個做惡的人，就像我們的皮肉被割傷一樣，我們怎麼可以用錢來換皮肉？ 付錢給對方，然後傷口就癒合了？ 」
他回答說：“ 其實，我沒有教那個。我教的是 “ 認罪 ”。認罪就是知道自己的邪惡並且下定決心不再這樣做了！”
他（ 耶穌 ）告訴我他的教導是這樣的，但後來被扭曲成［ 當我們到教堂洗淨自己犯下的罪孽時，我們承認我的罪孽，於是我們的罪孽消失了。］這樣宣稱的人本身也在犯罪，因謊言而犯下的罪。
能夠在兜率天 Tusita 的天人都不簡單，我靜下心思考，耶穌一定有非常強大的波羅密，否則他不可能在那個地方。 因為 Tusita 天堂有三種人可以進入：
1. 當世佛陀（ 聖者 ）的父親與母親
2. 波羅密非常高的菩薩
3. 須陀洹以上的聖者
每一層天界，並不是每個人想要就能隨心所欲活在每一層。 必須按照往昔的福報和波羅蜜。
所以我坐著想 “ 耶穌為什麼來到 Tusita 級別？ ”
當他釘十字架的時候， 如果他的心境不夠好，他不能成為天神。 根據巴利聖言（ 佛教經典 ），如果死前心浮氣躁或負面情緒很重，就必定墮落，他這麼痛苦，但他不生氣（ 忍辱波羅蜜修持很好 ）。
因此我（ 龍婆魯士鈴鐺 ）思維的結果是，耶穌在兜率天成為天神這不是一件小事，是一件非常偉大的大丈夫事。 因為即使在你的一生中做很多善業，但你死的時候，心裡負面，你可能會墮落地獄。
經典記載 Malikka 王后是全國公認的大好人，當她臨死的時候，想起曾經與丈夫爭執時被指責而感到內心不悅，但她因此投生到惡道。 如果臨終時，內心沒有任何負面情緒和痛苦那不會發生這種情況，在她成為一個 Tusita 天人之前，她在地獄待了七天。】
話說回來，因為耶穌和聖母的影像充滿著光芒，她那時將會進入光遍禪禪那
+1.然後投生成為一位梵天神
所以我們可以看到，就算是不同宗教、信仰的人士，一樣可以投生成為梵天神、天神、人類、鬼、畜生、鬼或地獄眾生。
不同宗教裡的好人就會在天堂碰面
不同宗教裡的壞人就會在地獄碰面
一個人是好是壞並無關宗教
一切眾生都隨業流轉
《42. 韓國精神科醫生Hyunsoo Jeon的故事》
《42. 韓國精神科醫生Hyunsoo Jeon的故事》
韓國精神科醫師Hyunsoo Jeon)先生，按照帕奧西亞多所教導的方法，他觀察過去、現在和未來的名法（nāma）和色法（rūpa），並看到了以下的投生經歷：
他曾在毗婆尸佛（Vipassī）時代(91個大劫之前）是一位修習毗婆舍那（vipassanā）禪修的比丘。那時佛陀的外貌如經典所述，就如聖者般。
之後，他又兩次以比丘身份修習觀禪，並看到一個過去世中，他甚至以在家人的身份修習觀禪
此外，他還有一個過去世是比丘尼。
之後，他曾以居士身份修習觀禪，並以出家人身份修習禪修，他也看到過去世中他修習慈心禪、培育無色界禪那，並看到色聚（kalāpas）。
……..
-6 在他的第六個過去世，他是一位具有智慧的天人。
-5 在死亡的那一刻，一個善業成熟，這使他投生為尼泊爾的一位王子。他以許多慈心幫助了許多人，並有想要投生到天界的念頭。
推動他投生的無明，是不知道四聖諦：
0. 不知道天人的身心是不滿足的（不知道苦聖諦）
1. 因此他渴求成為天人（不知道集聖諦）
2. 他不知道只要他的渴求熄滅，苦也會熄滅（不知道滅聖諦）
3. 因此他沒有修習能熄滅苦的八正道（不知道道聖諦）
-4 在他死亡的那一刻，一個善業成熟，這使他投生為天人。
在今生死亡時，出現了人類的影像。
無明生起。推動他投生的無明，是不知道四聖諦：
1. 不知道人類的身心是不滿足的（不知道苦聖諦）
2. 因此他渴求成為人類（不知道集聖諦）
3. 他不知道只要他的渴求熄滅，苦也會熄滅（不知道滅聖諦）
4. 因此他沒有修習能熄滅苦的八正道（不知道道聖諦）
-3 然後他投生為一位印度男子，相貌英俊，似乎沒有太多貪欲。因為他以印度教徒的身份持有邪見（錯誤見解），他進行了動物祭祀，並錯誤地相信如果進行這些儀式，他會獲得某些成就。他現在自己知道這些是不善的了。
為什麼他會變得英俊？也許是因為在他的過去世中，他脾氣好（MN135），或者他守持良好的戒律（DN26, DhpA.30）
佛陀說，有邪見的人只有兩個可能的去處：地獄或畜生道（DN 12）。
為什麼？
因為一個對業持有邪見的人，會隨心所欲，做許多惡行，最終墮入地獄。
一個對業持有邪見的人，不會行善業，反而沉迷於五欲之弦——悅意的色、聲、香、味、觸。享受感官欲樂通常伴隨著散亂和愚痴。一旦心習慣性地以此方式散亂，下一生很可能投生為畜生。
-2 因此，佛陀是100%正確的。確實，以貪欲和邪見進行動物祭祀的惡業在臨終時成熟，這導致他投生為一隻非常漂亮的韓國珍島犬，看起來非常清澈且沒有貪欲。
在此要注意，為什麼即使他在佛教下修行了這麼久、累積了這麼多波羅蜜，他仍然投生為畜生？
這是因為他從未培育對三寶的不壞信心。即使在他過去世為比丘時也是如此。
佛陀說：固體、液體、氣體和溫度都會變化，但對三寶（佛、法、僧）具有不可動搖信心的人，不會投生到地獄、畜生道或鬼道（AN 3.76）。
-1 在那隻狗死亡的那一刻，一個善業成熟，因此他投生為一個像士兵或警察的人類。他留著短髮。看起來他因為職位高而感到自大。
有一次，對學習佛教之人生活的執著生起。無明也生起。無明就是不知道四聖諦：
1. 不知道學習佛教之人類的身心是不滿足的（不知道苦聖諦）
2. 因此他渴求成為學習佛教的人類（不知道集聖諦）
3. 他不知道只要他的渴求熄滅，苦也會熄滅（不知道滅聖諦）
4. 因此他沒有修習能熄滅苦的八正道（不知道道聖諦）
0. 在死亡的那一刻，一個善業成熟，因此他投生為人類。在這一生中，他是一位聰明的精神科醫師。
以下是由Grok生成的他的介紹：
**全鉉秀博士，醫學博士、哲學博士**（也拼寫為Hyusoo Jeon或Jeon Hyun-soo）是一位韓國精神科醫師、心理治療師和作家，以將早期佛教教義與現代心理治療相結合而聞名。
### 背景與教育
- 1956年出生於韓國釜山。
- 畢業於釜山國立大學醫學院。
- 在順天鄉大學醫院完成神經精神科住院醫師訓練。
- 在漢陽大學醫學院獲得碩士和博士學位（MD, PhD）。
### 職業生涯
全博士是一位執業精神科醫師，於1990年開設**全鉉秀精神科診所**。他擁有超過30年的臨床經驗，將傳統精神病學與佛教智慧相結合。他在住院醫師早期就接觸佛教，並開始將其原則應用於病人照護，發現它對心理健康治療非常有效。
主要里程碑：
- 2003年，他請一個月假前往緬甸（Burma）接受**毗婆舍那***（觀禪）禪修訓練。
- 他創立並協助發展**韓國佛教與心理治療協會**（2007年成立），以促進佛教、心理學和精神病學之間的對話。
- 他曾多次從臨床實務請長假，進行密集的佛教學習、禪修（止與觀）、旅行和寫作。
全博士一邊繼續看診，一邊推廣將佛教洞見融入臨床心理治療。他的工作橋接了東方禪修傳統與西方心理健康實踐。
全博士強調，未來世並非固定，如果現在的狀態改變，未來也可能改變。
根據他所看到的，在這一生的死亡時刻，將出現一位修行者的徵象。
推動他投生的無明，是不知道四聖諦：
1. 不知道比丘的身心是不滿足的（不知道苦聖諦）
2. 因此他渴求成為比丘（不知道集聖諦）
3. 他不知道只要他的渴求熄滅，苦也會熄滅（不知道滅聖諦）
4. 因此他沒有修習能熄滅苦的八正道（不知道道聖諦）
+1 在他的第一個未來世，他將很早就出家成為比丘。作為比丘，他大量修習止禪和觀禪。在禪修時將會有光明。死亡時的徵象是天界。
+2 因此他將投生為天人。他將大量修習止禪。
在死亡時，他將進入禪那。
+3 這將使他投生為梵天神。
將推動他投生的無明，是不知道四聖諦：
1. 不知道人類修行者的身心是不滿足的（不知道苦聖諦）
2. 因此他渴求成為人類修行者（不知道集聖諦）
3. 他不知道只要他的渴求熄滅，苦也會熄滅（不知道滅聖諦）
4. 因此他沒有修習能熄滅苦的八正道（不知道道聖諦）
死亡時的徵相是一位修行者。
+4 因此，他將投生為人類。他將很早就出家。作為比丘，他培育禪那，他的相（nimitta）將是光明，他也將修習觀禪。之後他無法再辨識他的第五個未來世了，原本還在移動的名色法突然止息了，名色法終結了。這意味著什麼？他可能在這一生證得涅槃。
（完）
《帕奧禪林禪修者的輪迴故事》
正智居士著
版權： © 2022正智居士（陳孝準）
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《布施第一的給孤獨長者—他的快樂下場 The Foremost in Giving, Anāthapindika — His Happy Destination》
《布施第一的給孤獨長者—他的快樂下場 The Foremost in Giving, Anāthapindika — His Happy Destination》
給孤獨長者無疑是佛陀時代的一個偉人。
有一天，他從富豪朋友那裡得知佛陀已出現於世的消息後，他便迫不及待地要去見佛陀。
在王舍城見到佛陀後，佛陀為他說法，他當下證得初果。由那時開始，他具備四不壞淨的美德。 他對佛法僧具備不壞的淨信心， 也終生具備五戒十善業的戒德。
第二天，他向佛陀和他的僧團做了一個很大的供養。這是他第一次累積對佛陀僧團的大布施功德
在返回舍衛城的路上，他給了每個地方的朋友一百萬元的資金，王舍城和舍衛城之間的45由旬，建了45間廟供佛陀和他的毘庫們臨時居住。因此，他花了四十五萬元在四十五個臨時過渡寺院上。
這是第二大功德
在舍衛城，他買了一個大園，那是捷達王子的娛樂花園。他按照王子所提出的條件，鋪滿整個園的金幣數量以支付錢款，這些金幣的邊緣相互接觸。這筆錢高達18億。在那片土地上，他又建造了一座金色的寺院，又花費了18億。在長達三個月（有的說是五個月，有的甚至是九個月）的捷達林寺院的正式落成儀式上，在早晨和白天都為客人提供了豐盛的宴席。這又讓他多花了18億。
這是第三大功德
光是捷達林寺院就耗資54億。佛陀和僧團的定期捐贈包括以下的供品:
五百名比丘每天透過票證制度（Salakabhatta--抽籤）被提供施捨食物。
在每個月向五百名比丘布施一次施食。
向五百名比丘每天以"票證制度"布施米粥。
在臘月會布施一次米粥給五百位比丘；。
每天布施布施食物給
(a)五百名最近到達舍衛城的比丘，他們都還沒有熟悉每天收集施捨食物的路線。
(b)五百名即將出外遠行的比丘。
(c)五百名生病的毘庫。
(d)照顧生病比丘的五百名比丘
在給孤獨者的房子裡，任何時候都有500個毘庫的座位。
這是給孤獨長者的恆常之施
因此，有一次，當佛陀居住在捷達林寺院時，根據他們的功績承認非專業弟子，他宣布：
比丘們，在我樂於布施的在家弟子中，給孤獨者，是最上首的。（AN1. 249 & ANA.1.249）
因為具備強大的布施與戒德等的善業。 給孤獨長者死後再生到兜率天。他發現轉生到那裡是一件充滿感官愉悅的大事。他的身體，長達三由旬 ，像一團金子一樣閃閃發光。他擁有豪宅、花園等等確實很誘人。他回顧了自己過去的存在，看到他對三寶的奉獻是這輝煌的新存在的原因。（MNA143）
在《帝釋所問經》的義註中提到，給孤獨長者會和visakha 和帝釋天享有相似的壽命。
帝釋天死後，他會再生為人，在那裡證二果
死後再重返三十三天再當帝釋天，在那時證得三果
之後的五次生命，會次第投生到五層的淨居天：
無煩天Aviha界 （1000大劫的生命）
無熱天Atappa界 （2000大劫的生命）
善見天Sudassā界 （4000大劫的生命）
善現天Sudassī界（8000大劫的生命）
色究竟天Akaniṭṭhā（16000大劫的生命）；並在那裡證得阿拉漢果位
因此，他會得到梵天存在的狂喜總共有三萬一千大劫。給孤獨長者也會是類似這樣。
看到功德的威力後，我們不要放逸，要時時行善積德，以給孤獨長者為榜樣。Sadhu!
Anāthapindika was undoubtedly a great man of the Buddha's time.
One day, having learned from his wealthy friend that the Buddha had appeared in the world, he could hardly wait to see him. Upon meeting the Buddha in Rājagaha, the Buddha taught him the Dhamma, and he immediately attained the first stage of enlightenment (stream-entry). From that time on, he possessed the virtue of unwavering confidence in the Three Jewels — the Buddha, the Dhamma, and the Saṅgha — and maintained the moral precepts of the five precepts and the ten wholesome courses of action throughout his life.
The next day, he made a great offering to the Buddha and his Saṅgha. This was the first great act of merit he accumulated by giving to the Buddha's community.
On his way back to Sāvatthī, he provided a fund of one hundred thousand to his friends at each location. Over the 45 *yojanas* (leagues) between Rājagaha and Sāvatthī, he built 45 monasteries for the Buddha and his monastics to stay in temporarily. He thus spent 4,500,000 on these 45 transit monasteries.
This was his second great merit.
In Sāvatthī, he purchased a large park, the pleasure garden of Prince Jeta. He paid the amount stipulated by the prince by covering the entire park with gold coins laid edge to edge. This came to a sum of 1,800,000,000. On that land, he built a golden monastery, which cost another 1,800,000,000. At the formal dedication ceremony for the Jetavana monastery, which lasted for three months (some say five months, others even nine months), a lavish feast was provided for guests in the mornings and during the day. This cost him yet another 1,800,000,000.
This was his third great merit.
The Jetavana monastery alone thus cost 5,400,000,000. The regular donations to the Buddha and his Saṅgha included the following offerings:
* Five hundred monastics were offered alms food daily through the ticket system (*Salakabhatta* — by ticket).
* Five hundred monastics were offered alms food once every month (during the waxing and waning fortnights).
* Five hundred monastics were offered rice gruel daily by the ticket system.
* Five hundred monastics were offered rice gruel once during the month.
* Alms food was offered daily to:
(a) five hundred monastics who had recently arrived in Sāvatthī and were not yet familiar with the alms-round routes;
(b) five hundred monastics about to set out on a journey;
(c) five hundred sick monastics; and
(d) five hundred monastics nursing the sick.
* At Anāthapindika's house, seats were always prepared for five hundred monastics.
This was Anāthapindika's perpetual offering.
Therefore, on one occasion, while the Buddha was residing at the Jetavana monastery, acknowledging his lay disciples according to their merits, he declared:
> “Monastics, among my lay disciples who delight in giving, Anāthapindika is the foremost.” (AN 1.249 & AN A.1.249)
Because of his powerful meritorious deeds of giving, morality, and so on, after his death Anāthapindika was reborn in the Tusita heaven. He found rebirth there to be a great thing, full of sensual pleasures. His body, three *yojanas* long, shone like a mass of gold. He possessed mansions, gardens, and other truly enticing things. Reflecting on his past existence, he saw that his devotion to the Triple Gem was the cause of this splendid new existence. (MN A 143)
In the commentary to the *Sakka-pañha Sutta* (Discourse on Sakka's Questions), it is mentioned that Anāthapindika will have a lifespan similar to that of Visākhā and Sakka (the king of the gods).
After Sakka passes away, Anāthapindika will be reborn as a human, where he will attain the second stage of enlightenment (once-returner). After death, he will be reborn in the Tāvatiṃsa heaven, again as Sakka, and there attain the third stage of enlightenment (non-returner). Following that, over the course of five lives, he will be reborn progressively in the five Pure Abodes (*Suddhāvāsa*):
* The Aviha realm (lifespan of 1,000 great aeons)
* The Atappa realm (lifespan of 2,000 great aeons)
* The Sudassā realm (lifespan of 4,000 great aeons)
* The Sudassī realm (lifespan of 8,000 great aeons)
* The Akaniṭṭha realm (lifespan of 16,000 great aeons), where he will attain Arahantship.
Thus, he will experience the rapture of Brahma existence for a total of 31,000 great aeons. Anāthapindika will be just like this.
Seeing the power of merit, let us not be negligent, but always do good and accumulate merit, taking Anāthapindika as our example. *Sādhu!*
《迴向給戰死的士兵 Dedication of Merit to Fallen Soldiers》
《迴向給戰死的士兵 Dedication of Merit to Fallen Soldiers》
提問者：「尊敬的隆波，今天弟子帶來了一套大套的僧伽施食供養給您，希望能迴向給Rom Klao村的軍人、警察以及英勇犧牲者，無論是在世的還是已故的。弟子之後還會再來供養僧伽施食。想請教隆波，我這次這樣做，對於在世者和已故者是否有效果呢……？」
Wat Tha Sung 魯士佛（隆波）：「肯定有效，特別是對Wat Tha Sung（笑）。事實上，這對他們是有效的。特別是對於那些已經去世的人，師父說四分之三的人能夠收到。那些準備好接收的人佔四分之三，但另外四分之一無法接收。知道為什麼嗎？因為他們沒有準備好接收（笑）。」
提問者：「呃……這點令人懷疑啊，那些去打仗的人，他們必須互相殺戮致死，這樣的心是善的嗎？」
Wat Tha Sung 魯士佛（隆波）：「怎麼會沒有呢？『善』（kusala）的意思是『明智』，對吧？首先，他們需要津貼，也得到了津貼，對嗎？事實上，戰鬥的人們並不互相憎恨，沒有所謂的『憤怒』，那時候沒有憂悲苦惱的情緒。每個人都在盡自己的職責。
其次，信奉任何一種宗教的戰士，在要作戰時，會想到生命可能會死亡。如果以我們（佛教徒）為例，就會憶念佛。你會看到僅僅30名士兵，卻有相當於兩個師的『佛』去幫助作戰。知道為什麼嗎？每個人脖子上都掛滿了三串（佛牌之類的聖物）。我親身遇過，我曾去探望過邊境巡邏警察。
在要去（作戰）之前，他們會憶念佛；在要開槍互相射擊之前，他們也會憶念佛。這發生在某個時期。在越南（軍隊）即將崩潰的時候，他們戰鬥得很激烈。再過兩三天就會潰敗。我潛行到一個十字路口，那是一個通往地獄、天堂、梵天界的分岔路口。我遇到了四五十人，他們坐在那裡。我問他們為什麼坐在那裡，他們說：『我坐在這裡等著看人下地獄，但人數很少。』於是我就帶隊去閻羅王的處所，去問普陀叔（閻羅王）：『普陀叔，我想知道，這兩三天越南人死了很多，但為什麼經過我面前下地獄的人卻這麼少？』
普陀叔於是說：『那些傢伙怕死。在他們要互相射擊或正在射擊時，他們的心憶念起頸上的佛。有些人憶念起家中的母親。這些全都是善的心念。他們一死，就立刻上天堂，看到了嗎？』」
【弟子天眼透視案件的紀錄：守護身後人的心念轉化為大功德】
「…後來，有幾位Uthai Witthayakhom學校的學生來修習禪定。他們去到閻羅王的處所。那些死去的士兵，閻王就他們所造的惡業進行審問，每一項都正確無誤。當事人自己也承認確實造了惡業。當問到關於善業的部分時，也同樣正確。但是，有一位士兵對其中一點提出了異議，他說：
『您沒有提到我作戰是為了後方的百姓。我作戰，並不是對這片土地有所企圖，也不是期望得到爵位頭銜。我主要是希望能守護後方的親友，讓他們安居樂業。這一點，是功德啊！』
普陀叔（閻羅王）猛地拍桌（讚賞道）：『這傢伙非常棒！你先上天堂去吧！』然後那個學生就跟著他去了。到了那裡，學生發現那座天界宮殿並不像其他的宮殿那般明亮，有點陰鬱，就是有點黯淡，不是很光亮。連他自己身上的天界裝飾品也不夠燦爛。
於是學生就請教那位士兵：「如果供養僧伽施食給你，你要不要？」他回答說要，而且非常高興。但學生沒有（供養的）資金。那位士兵就說：『現在，正在修習禪定的人，禪定的功德是非常強大的。你願意用這份禪定功德迴向給我嗎？』他回答說願意，而且非常高興。於是學生當下就將禪定功德迴向給他。一迴向完畢，他的天界宮殿立刻變得明亮燦爛起來，他自己的裝飾品也變得光亮了。由此可知，這些人是準備好接收功德的。這個故事告訴我們，互相射擊戰鬥而死之後，也是可以上天堂的…」
📖 來源：關於迴向功德給英勇犧牲者的法語開示，摘錄自烏泰他尼府Wat Tha Sung出版的《隆波問答佛法特別版》
**Questioner:** "Respected Luang Por, today your disciple has brought a large set of Sanghadana (offerings to the Sangha) to present to you, wishing to dedicate merit to the soldiers, police, and heroes of Ban Rom Klao village, both the living and the deceased. I will continue to bring Sanghadana offerings in the future. I would like to ask Luang Por: will doing this have any effect on the living and the dead?"
**Luang Por Ruesi Lingdam, Wat Tha Sung:** "It definitely has an effect, especially for Wat Tha Sung (laughs). Actually, it does have an effect on them. Especially for those who have already passed away, the monks say that three out of four can receive it. Those who are ready to receive it are three-fourths, but the other one-fourth cannot receive it. Do you know why? Because they are not ready to receive it (laughs)."
**Questioner:** "Uh… this is questionable, isn't it? Those who go to war have to kill each other to death. Is such a mind kusala (wholesome)?"
**Luang Por Ruesi Lingdam, Wat Tha Sung:** "Why wouldn't it be? Kusala means 'wise', right? First of all, they need their allowance, and they get it, right? In truth, people fighting are not angry with each other; there is no 'anger'. There is no sorrow or distress at that time. Everyone is doing their duty.
Secondly, a warrior who follows any religion, when about to enter battle, thinks that his life might be lost. In our case (as Buddhists), we recollect the Buddha. You will see that with just 30 soldiers, there are the equivalent of two divisions of 'Buddhas' helping them fight. Do you know why? Each person has three full strings (of amulets, etc., around their neck). I have experienced this myself. I once visited the border patrol police.
Before going into battle, they recollect the Buddha. Before shooting at each other, they also recollect the Buddha. This happened at one time. When the Vietnamese were about to break, they fought fiercely. In another two or three days, they would be defeated. I snuck to a crossroads, a fork leading to hell, heaven, and the Brahma world. I met 40-50 people sitting there. I asked why they were sitting there. They said, 'I am sitting here waiting to see people go to hell, but the numbers are very few.' So I led the group to Yama's realm and asked Phu Tho (Uncle Phut, the Lord of Death): 'Uncle, I want to know: in these two or three days, many Vietnamese have died, but why are there so few people passing by here going to hell?'
Uncle Phut then said: 'Those fellows are afraid of death. Before they shoot each other or while shooting, their minds recollect the Buddha around their necks. Some recollect their mother at home. All of these are wholesome mental states. As soon as they die from being shot, they go straight to heaven. See?'"
**[A Disciple's Psychic Vision Record: The Mind Protecting Those Behind Transforms into Great Merit]**
"…Later, there were some students from Uthai Witthayakhom School who came to practice meditation. They went to Yama's realm. Regarding the dead soldiers, Yama interrogated them about the evil deeds they had done, and every single item was correct. The individuals themselves admitted that they had indeed done evil. When it came to the matter of merit, that was also correct. But one soldier objected on one point, saying:
'You didn't mention that I fought for the people behind the lines. I fought not because I had expectations regarding this territory, nor did I hope for ranks or titles. I primarily hoped to protect my relatives behind the lines so they could live in peace and happiness. This point is merit, sir!'
Uncle Phut (Lord Yama) slammed the table (in appreciation): 'This fellow is excellent! You go to heaven first!' Then that student followed him. When he arrived, the student saw that this celestial mansion was not as bright as the other mansions; it was somewhat gloomy, a bit dull, not very radiant. Even his own divine ornaments were not bright.
So the student asked that soldier: 'If I were to offer Sanghadana (alms to the Sangha) for you, would you want it?' He said he would, and was very happy. But the student had no funds (to make the offering). Then the soldier said: 'At this moment, the person practicing meditation has merit from meditation that is very powerful. Would you be willing to dedicate this merit from meditation to me?' He said he would, and was very happy. So the student immediately dedicated the merit from his meditation to him. As soon as the dedication was complete, his celestial mansion became radiant and brightly shining instantly, and his own ornaments also became bright. This shows that these people are ready to receive merit. This story teaches us that after shooting each other and dying, one can still go to heaven…"
📖 **Source:** Dhamma discourse on dedicating merit to heroes, excerpted from the book "Luang Por Answers Dhamma Questions – Special Edition" of Wat Tha Sung, Uthai Thani Province.
《A corrupted mind at the last moment of life leads us to lower realms 生命最後一刻的染污心，會引導我們墮入惡道》
《A corrupted mind at the last moment of life leads us to lower realms 生命最後一刻的染污心，會引導我們墮入惡道》
Regarding the citta, the mind, it is the knowing conscious element that doesn't break apart and decay, though it does arise and cease. There is arising and ceasing. When one mind moment ceases, it conditions the next mind moment to arise. ...... it is the knowing element that receives and is conscious of sense objects.
If one is reborn in the human realm, one enters a mother's womb and is born as a human being. If through the bad results of karma that are low or lacking morality, one may be born in the womb of a dog, a pig, a cow or various pets. If one clings strongly to pets, the mind becomes bound. Even if it is metta, loving kindness for the pet, the mind still clings. One has worry and concern and one may be reborn in the womb of a dog or a cat. This is something to be careful about.
Even a virtuous monk who had practiced for a long time whose elder sister wove a very beautiful new robe to offer him and he became attached to that robe thinking tomorrow I'll get to wear this new robe. But a person's life is uncertain. While death is certain, we must die. The ultimate certainty of life is death. Life is uncertain. Death is certain. And at that time, the monk became careless and didn't reflect on death, but delighted in that robe. And he died and was reborn as a tiny creature, a louse, living right there in that robe. Usually it is customary that when a monk passes away his eight basic requisites the alms bowl, robe, outer robe and other items are distributed among the Sangha. But when they came to divide up that robe, the louse cried out as if to say, "Don't take it yet." For the robe was still mine, belonging to the monk reborn as that louse. Out of great compassion, the Buddha pitied that louse. If the robe were divided, then its mind would become distressed and its state of mind would fall even lower. So the Buddha said, "Wait first, wait for 7 days, then divide this robe." After 7 days the louse died. The wholesome qualities accumulated when he had been a meditating monk ripened. He was reborn in a good state as a deva, a celestial being.
Therefore, we must be most careful with the mind, especially when we're about to leave this world, especially people who often indulge in entertainment and gambling such as fighting. There is a story of a man who loved fighting and his fighting rooster he called Galong whom he loved so much. The rooster would always win in every ring. His mind loved and was very attached to the rooster. And when Galong died, his mind remained deeply attached to it. He loved the sport of cockfighting. Day after day, he lived for his roosters, raising them, tending the coops, bathing them, wiping them down. He loved them dearly. And when he fell ill, he would strike his hand down on the table or bed until it bled and still would not stop. He kept striking it like that. In his mind, through the mind door, he was watching a cockfight, cheering the fighting roosters. His hand kept hitting hard things, and so it bled. No matter how they tried to stop him, he would not listen because the mind was in the time of a kammanimitta, a sign of karma which had appeared due to his attachment. In such a case after death one goes to an unfavorable realm or birth to a lower realm than humans which can be an animal or a hungry ghost or an asura demon. Or if the karma is heavy, then one can fall into the hell realms.
So we must examine which unwholesome sense objects harm our minds. If our minds cling to those bad sense objects or moods, then that becomes demerit or bad karma. Then we should let such objects in as little as possible and try to receive wholesome sense objects and moods of merit and virtue a lot. Then we will find happiness. Though the mind does indeed arise and cease throughout each day, we must regularly accumulate merit and wholesome qualities so they are easy to recollect. And we must take utmost care of the final mind that will lead on to the next birth. This is important because if we go to a bad destination, we may be stuck. Like if at death one clings to one's house, one may be stuck in that very house, unable to go anywhere.
There's a story of once when I went on Tudong to Caoai National Park in the province of Nakhon Ratchasima. There were staff quarters there called the TV house. It turned out the employee's father had lived there and passed away and his mind was still lingering there. Monks went to stay and practice meditation in the forest and used that house as temporary shelter when it rained. They could keep their requisites dry in that house. The monks would see an old man who was wearing white because the deceased had habitually worn white. The daughter asked for the monks to spread metta, loving kindness for her father. She invited monks to make merit and dedicate it to him because her father was still there. Groups of monks came one after another to radiate loving kindness until one day that spirit was finally able to be reborn. Had the daughter not invited the monks or had the monks not come or not radiated loving kindness, the mind would have remained there a long time lost there unable to go anywhere. So after death it is hard and difficult to remedy.
Even if it is something meritorious, it can still be like this. There was someone who was building a stupa, a chedi, and the founder of the Thai forest tradition, Venerable Ajahn Mun saw, I can't remember if it was a man or a woman, but they were still attached to wanting to build the stupa that was as yet incomplete. They were lingering on in that area because of the worry. So even regarding merit, it is important not to be worried. So the monks radiated loving kindness and instructed that person not to cling on otherwise the mind would keep circling around it like that. And we must be careful about this as well because we could end up being reborn like that instead of being reborn to enjoy the fruits of the good that we have done.
This is why there is a tradition of making merit for the ancestors. In Thailand, it is called Sat Thai or the ghost festival which falls on the 15th waning day of the 10th lunar month each year. The names differ by the region in Thailand. In the south, it is unernip merit making orqing pred, the merit sought after by the hungry ghosts. And in the central region called sat thai. In Isan, the northeast of Thailand, it is called ca brad dinin or placing rice upon the ground. When I first stayed in the northeast of Thailand, I didn't know what it was about. Hey, what kind of merit making is this? A lot of people came to offer food on that day at Wat Nongapong. They said they were making merit called Kaabdin. I'd never heard of that before. And when I asked them, they said they were in fact making merit for their departed, which was the same as Sat Thai from the district I was from. In the north, it is called Dan Salah and so on. Amongst Chinese people, there is also Ching Ming Day. There are different names but the same purpose which is to make merit and dedicate it to departed ancestors.
We have probably heard the story of King Bimbisara who made merit and did not dedicate it to his ancestors who had been hungry ghosts since a past Buddha's dispensation. The hungry ghost cried out throughout the palace and King Bimbisara awoke thinking some calamity was about to befall him. When he went to ask the Buddha, the Buddha said there was nothing wrong. There was no danger to his royal wealth or throne. It was about those hungry ghosts who were his relatives and who had waited a very long time for merit from him. Since a time of previous Buddhas, they had not received that merit. But the relatives had earlier received the compassion of a past Buddha who foretold that they had to wait first for their relative who would be King Bimbisara in the dispensation of the Sumedha Gotama. Then they as hungry ghosts would receive merit. Hence it can be called bunqing bread, the merit that is sought after by the hungry ghosts. So we also make merit in accordance with tradition. When the time arrives on the 15th waning day we perform the customary merit making.
When we have loved ones and those we respect, we wish to remain together for a long time. Being born, we want to stay for a long time. We don't want to have anyone separated from us. This is precisely what prompted the Buddha-to-be who would become the fully awakened Buddha to set out in search of the such dharma, the truth, for the Buddha-to-be had completeness in all aspects. So why should there be separation? He had a perfect body, loved ones complete, had Princess Yashodhara and he was going to inherit the royal throne. The Brahmans even predicted he would be a great wheel-turning monarch. But he saw that these ties and concerns are themselves suffering. When Prince Rahula was born, Rahulo meaning a fetter. He recognized a fetter had arisen. It was suffering to know that one day he would have to part from what he had now. He saw suffering even the slightest amount, but in his heart it loomed large. This is the mark of one with wisdom. Those without wisdom do not see it. No matter how great the suffering, they just don't see it. The Buddha's mind was exquisitely refined. Thus, he sought the way beyond suffering.
Accordingly, there are many people suffering greatly today who see no way out. Many seek the wrong way out. There are those who even destroy their own life, thinking that leaving this world will end the suffering. But suffering lies in the mind, not the body. The body is a tool of the mind. We merely take it to be suffering. If the body is damaged and its systems fail, the resident mind becomes disturbed. When the chemicals are not in balance, there can be heavy depression and the mind receives these sense objects and moods too. Hence, it is dangerous. If one departs by destroying one's life, the mind is defiled. Then it becomes hard and difficult to find the way to a new wholesome birth. Some people think simply and short-sightedly, I should just die and the suffering in the present will end. But one only meets suffering in another world, the world of the mind. So it doesn't end like that. Therefore, we must be careful and train the mind. A well-trained mind naturally brings one happiness.
Therefore, we must also reflect. Lay people must reflect as well. We may live every day in a beautiful house and it's normal that we like it like that. But we must be careful because after death we may well remain in that house.
So please set your hearts on meditation and regularly make merit and goodness. Make merit a habit that's easy to recollect. We chant, meditate, practice, listen to dharma, and keep the precepts. This is even better. These are deposits stored up in our hearts. Yet we must guard the very last mind. Don't get angry at anyone or bear grudges. When the time comes to go, we must lay everything down so that the heart is not obstructed or offended by anything. At that time, we need not even rush to make merit or give. Otherwise, if something goes against what we want, the mind may become lowered again. Instead, quietly meditate and practice within our own minds, as you have been practicing in the present. Merit will bring us happiness in this life and the next. May you grow in blessings.
----Ajahn Anan
Realms of Rebirth, Effects of Kamma and a Lesson on Attachment | Friday Dhamma | 05 Sep 2025
https://www.youtube.com/watch?v=yQHsfkWT9i0
關於心，它是了知、覺知的元素，不會破碎毀壞，雖然它會生起與滅去。有生起，也有滅去。當一個心念滅去時，它會緣起下一個心念的生起。……心是接收並了知感官所緣的覺知元素。
若投生於人道，便進入母胎，生而為人。若是因低劣或不道德的惡業果報，則可能投生於狗、豬、牛或各種寵物的胎中。如果一個人強烈執著於寵物，心就會被束縛。即使是對寵物的慈心、善意，心依然是在執著。一個人會有擔憂和掛慮，並可能投生到狗或貓的胎中。這是需要謹慎注意的。
甚至一位修行已久的善德比丘，他的姐姐織了一件非常精美的新袈裟供養他，他對那件袈裟產生了執著，心想明天我就能穿上這件新袈裟了。但是人的生命是無常的。死亡是確定的，我們終有一死。生命最終的確定性是死亡。生命無常。死亡是確定的。那時，這位比丘疏忽了，沒有修習死隨念，而是對那件袈裟心生歡喜。結果他死了，投生為一個微小的生物——一隻蝨子，就住在那件袈裟裡。通常習俗是，當比丘去世後，他的八種基本資具——缽、袈裟、外衣等物品會分給僧團。但是當他們來分那件袈裟時，那隻蝨子叫了起來，好像在說：「先別拿。因為那件袈裟仍然是我的」，屬於投生為那隻蝨子的比丘。出於大慈悲，佛陀憐憫那隻蝨子。如果袈裟被分了，牠的心就會苦惱，心態會墮落得更低。所以佛陀說：「先等等，等七天，然後再分這件袈裟。」七天後，那隻蝨子死了。他過去作為禪修比丘時所累積的善德成熟了。他投生到一個善趣，成為一位天人。
因此，我們必須非常謹慎地守護我們的心，尤其是當我們即將離開這個世界的時候，特別是那些經常沉迷於娛樂和賭博（例如鬥雞）的人們。有個故事是關於一個熱愛鬥雞的人，他有一隻他非常珍愛的鬥雞，名叫加隆。這隻雞在每場比賽中總是獲勝。他的心深愛並執著於這隻雞。當加隆死了，他的心仍然深深地執著於牠。他熱愛鬥雞這項活動。日復一日，他為他的鬥雞而活，飼養牠們，打理雞舍，幫牠們洗澡、擦拭。他非常疼愛牠們。當他生病時，他會用手猛擊桌子或床，直到流血也不停止。他一直那樣敲擊。在他的心裡，通過意門，他正在觀看一場鬥雞比賽，為打鬥的雞加油。他的手不停地用力擊打硬物，因此流血了。無論別人怎麼試圖阻止他，他都不聽，因為他的心正處在業相顯現的時刻，這是由於他的執著而出現的業的徵兆。在這種情況下，死後會投生到不善趣，或是比人道低劣的界域，可能是動物、餓鬼或阿修羅。或者如果業力深重，則可能墮入地獄道。
所以我們必須審察，哪些不善的所緣會傷害我們的心。如果我們的心執取那些不善的所緣或心境，那就會成為不善業。那麼我們就應該盡可能少地讓這些所緣進入內心，並試著多多領受善的、有功德和善德的所緣與心境。這樣我們就會找到快樂。雖然心在每一天中確實生生滅滅，但我們必須定期累積功德和善德，使它們易於憶念。而且我們必須極其小心地守護那最後一刻、將導向下一生的心。這很重要，因為如果我們去往惡趣，我們可能會被困住。就像如果在死亡時執著於自己的房子，就可能被困在那房子裡，哪裡也去不了。
有個故事，有一次我去頭陀行，到了呵叻府的考艾國家公園。那裡有員工宿舍，叫做電視屋。原來，那位員工的父親曾住在那裡並去世了，他的心還滯留徘徊在那裡。僧侶們到森林裡修行禪坐，下雨時會用那間屋子暫避風雨。他們可以把資具放在那屋子裡保持乾燥。僧侶們會看到一個穿白衣服的老人，因為逝者生前習慣穿白色衣服。女兒請求僧侶們為她的父親散播慈心。她邀請僧侶們做功德並迴向給他，因為她的父親還在那裡。一組組的僧侶接連前來散播慈心，直到有一天，那個鬼魂終於得以投生。如果女兒沒有邀請僧侶，或者僧侶沒有來，或者沒有散播慈心，那麼他的心就會長久地迷失在那裡，無法去任何地方。所以死後是很難補救的。
即使是善業功德，也可能會這樣。曾經有人在建造佛塔，泰國森林傳統的創始人，尊者阿姜曼看到（我記不清是男人還是女人），那個人仍然執著於想要建造那座尚未完工的佛塔。因為這份掛慮，他們一直滯留在那個區域。所以即使是關於功德，不擔憂也是很重要的。所以僧侶們散播慈心，並教導那個人不要執著，否則心就會像那樣一直圍繞著它打轉。我們也必須小心這一點，因為我們最終可能會那樣投生，而不是投生去享受我們所做善業的果報。
這就是為什麼有為祖先做功德的傳統。在泰國，這被稱為 Sat Thai（施食節）或鬼節，每年落在陰曆十月十五日（譯注：應為泰曆十月十五日，即解夏節次日）。名稱因泰國地區而異。在南部，稱為 unernip merit making 或 qing pred（餓鬼求功德）。在中部地區稱為 sat thai。在伊桑（泰國東北部），稱為 ca brad din 或在地面上放飯。當我第一次住在泰國東北部時，我不知道這是什麼。嘿，這是什麼功德法會？那天很多人來到農阿蓬寺供養食物。他們說他們在做一種叫做 Kaabdin 的功德。我以前從未聽說過。當我問他們時，他們說實際上他們是在為亡者做功德，這和我家鄉地區的 Sat Thai 是一樣的。在北部，稱為 Dan Salah 等等。在華人中，也有清明節。名稱不同，但目的相同，都是做功德並迴向給逝去的祖先。
我們可能聽過頻婆娑羅王的故事，他做了功德但沒有迴向給他的祖先，那些祖先從過去佛的教法時期以來一直是餓鬼。餓鬼在宮殿中哭喊，頻婆娑羅王醒來，以為有災難將要降臨於他。當他去問佛陀時，佛陀說沒有什麼不對。他的王國財富或王位沒有危險。是關於那些餓鬼，他們是他的親屬，等待他的功德已經很久了。從過去諸佛的時代起，他們就沒有收到過功德。但是這些親屬早些時候曾蒙一位過去佛的慈悲預言，他們必須先等待他們的一位親屬，他將在須梅達喬達摩佛的教法時期成為頻婆娑羅王。然後他們這些餓鬼就會收到功德。因此，這可以稱為 bun qing bread，餓鬼所求的功德。所以我們也按照傳統做功德。當時間到了陰曆十月十五日，我們就進行慣例的功德法會。
當我們有親愛和尊敬的人時，我們希望長久地在一起。生而為人，我們想要長久地活著。我們不希望任何人與我們分離。這正是促使即將成為完全覺悟的佛陀的菩薩（釋迦牟尼佛的前身）出發尋求正法、真理的原因，因為菩薩具足一切圓滿。那麼為什麼會有分離呢？他擁有完美的身體、圓滿的親眷，有耶輸陀羅王妃，並且將繼承王位。婆羅門甚至預言他將成為一位轉輪聖王。但他看到這些束縛和牽掛本身就是苦。當羅睺羅王子出生時，Rahulo 意為「束縛」。他意識到一種束縛產生了。知道自己有一天將不得不與現在所擁有的一切分離，這是苦。他看到了苦，即使是微量的苦，但在他的心中，它卻顯得巨大。這是有智慧者的標誌。沒有智慧的人看不到它。無論苦有多大，他們就是看不見。佛陀的心極其細膩敏銳。因此，他尋求超越苦難之道。
相應地，今天有許多遭受巨大痛苦的人看不到出路。許多人尋求錯誤的出路。有些人甚至毀滅自己的生命，認為離開這個世界就會結束痛苦。但痛苦存在於心，不在身體。身體是心的工具。我們只是把它當作是苦。如果身體受損，其系統故障，居住於其中的心就會受到擾亂。當化學物質不平衡時，可能會有嚴重的抑鬱，心也會接收這些所緣和心境。因此，這很危險。如果一個人以毀滅生命的方式離開，心是染污的。那麼就很難找到通往新的善生的道路。有些人思想簡單且短視，我應該就這樣死去，當下的痛苦就會結束。但只會遇到另一個世界的痛苦，心識的世界。所以痛苦並不會那樣結束。因此，我們必須謹慎並訓練我們的心。一個訓練有素的心自然會帶來快樂。
因此，我們也必須思維。在家眾也必須思維。我們可能每天都住在漂亮的房子裡，我們喜歡那樣是正常的。但我們必須小心，因為死後我們很可能會滯留在那房子裡。
所以請大家專注於禪修，並定期做功德和善行。讓做功德成為一種易於憶念的習慣。我們誦經、禪修、修行、聽聞佛法、持戒。這就更好了。這些都是儲存在我們心中的存款。然而，我們必須守護那最後一刻的心。不要對任何人生氣或懷恨在心。當離開的時刻來臨時，我們必須放下一切，以便心不受任何事物的阻礙或冒犯。那時，我們甚至不需要急著做功德或布施。否則，如果有什麼事違背了我們的意願，心可能會再次變得低落。相反，就在我們自己的心中靜靜地禪修和修行，就像你現在一直練習的那樣。功德會帶給我們今生和來世的快樂。願你們增長福慧。
---- 阿姜阿難
輪迴諸界、業果與執著之教誡 | 星期五佛法 | 2025年9月5日
https://www.youtube.com/watch?v=yQHsfkWT9i0
《A rebirth story of a wealthy businesswoman 一位女企業家的轉世故事》
《A rebirth story of a wealthy businesswoman 一位女企業家的轉世故事》
Devotee: How do we choose our Parents and how we create those conditions when we are reborn? thank you
Ajahn Brahm: you know that. Sometimes we are attracted, you know, to our own family members from the past. There was a lot of these little stories. This one fellow over in Sydney told me that he had an auntie, and they aren't—he never got married. The auntie was a businesswoman, quite very successful, very wealthy, but hated two things in life. The two things she hated was number one, religion. He thought all religious people should get a proper job, work hard like we do, "Oh, what is donations, I don't like that." And the other people she didn't like donated to was the tax office; she hated paying tax. Those two things: giving to religion and giving to the tax office. So she'd do anything to get out of paying tax.
Well, anyway, she was successful, lived in a mansion, but eventually, like everybody else, died. And so, of all of her children, the one who was the religious one, who's a Buddhist, was her nephew. And so when they allocated, you know, the whole wealth, the nephew only got a very small share of the inheritance; everyone else got lots more. And it was because they are her auntie, or his auntie, knew that he was a Buddhist, and so giving him money, he'll probably just give it to the Buddhist temple, and "I hate that," so he got very little. But he did get a few stuff, and especially the crockery.
And after her auntie died, the wealthy auntie, a few months later, his wife got pregnant. And of course, when the baby was born, everyone came to see the baby. "Oh, doesn't it look like your auntie who passed away?" And of course, they did have some features which looked very similar. But when the baby started to talk, that's when things got interesting, as he told me. He was coming into his lounge room there with a cup of coffee, and the little kid went ballistic, "Daddy, that's my cup! Daddy, give me my cup!" And every time they went down the motorway, "Daddy, I want to go to my house! I want to go to my house!" The most funny thing was that there was a big advertisement and a big billboard, and it was something to do with tax, and she, a three-year-old, said "Daddy, what does tax mean?" "Oh darling, whenever you get any money, any pocket money, you have to give a portion to the government." "I'm not giving any of my pocket money to the government!" said the little two- or three-year-old so fiercely. The character from the past that had continued on to this life; she remembered stuff, and also the character of hating paying tax, and the kid hated paying anything out of his pocket money
Characters go from life to life. So anyway, they choose that children and the children choose their parents because sometimes you still got some attraction there. Now, that's somebody you love very much, you'd love to be close to your mother or your father or grandparents who passed; they want to be close to you. They can imagine this love is an attraction of the familiar. Sometimes we go back to those places, and this is where we would get reborn, often. But sometimes it's only if there's a, if there's a room available, basically. You can't maybe get that close, but you can get close enough.
信徒問：我們如何選擇父母？又是如何創造出投生的條件？謝謝。
阿姜布拉姆：你知道嗎？有時候我們會被過去的家人吸引。這類小故事很多。雪梨有個人告訴我，他有位姑媽（他終身未婚）。這位姑媽是位非常成功富有的女企業家，但她生平痛恨兩件事：第一是宗教。她認為所有宗教人士都該找份正經工作，像我們一樣認真工作，「什麼捐獻？我討厭那種事」。第二是稅務局——她痛恨繳稅。就因為這兩件事（捐獻宗教和繳稅），她竭盡所能逃漏稅。
總之，她事業成功、住在豪宅，但最終仍如世人般離世。在所有子侄輩中，唯獨她的姪子是佛教徒。分配遺產時，這位姪子只分到極少部分，其他人都獲得豐厚遺產。因為姑媽深知身為佛教徒的姪子拿到錢後，肯定會捐給寺院——這正是她最厭惡的，所以姪子所得甚微，僅分得些雜物，特別是些杯盤器皿。
姑媽去世數月後，姪子的妻子懷孕了。嬰兒出生時，親友來探望都驚呼：「這孩子長得好像過世的姑媽！」確實容貌極為相似。但當孩子開始說話時，精采的才真正開始——姪子描述，當他端著咖啡走進客廳時，年幼的孩子竟激動大喊：「把杯子還我！那是我的杯子！」每次開車經過高速公路，孩子就吵著：「我要回我家！我要回我的房子！」最有趣的是，有次看見巨型廣告看板涉及稅務，這個三歲孩子竟問：「爸爸，什麼是稅？」當解釋「獲得零用錢要分一部分給政府」時，這孩子激烈反抗：「我絕對不把零用錢交給政府！」這些鮮明的性格特質——包括對稅務的憎惡——都從過去世延續到了今生。
習氣會帶到來世。事實上，是孩子在選擇父母或相反，因為彼此間存在著吸引力。當你深愛著逝去的母親、父親或祖父母時，自然想親近他們。這種熟悉的吸引力就像磁鐵。我們往往會回到曾經眷戀的地方投生，雖然不見得能完全如願，但總能來到足夠親近的處所。
2018 Ajahn Brahm’s Jhana Grove Retreat with BIF & EF 2018-07-17 3.QA
https://www.youtube.com/watch?v=a2OxqIB8oQU&list=PL-E16hq8cBIonUhAIo1J_vjR7vD0Avtva&index=12
《Reincarnation story of Roy Hudd 羅伊·哈德的轉世故事》
《Reincarnation story of Roy Hudd 羅伊·哈德的轉世故事》
There were some times you did remember your past life. Wise be careful, don't tell too many people about it, because there was this one case of I know this gentleman. He was a TV personality when I was a young man in England, Roy Hudd. And he used to work, I think they were contracted to the ITV, not the BBC, and anyway that he was really quite popular, well they would call like a household name, thought of in the 60s maybe early 70s, but he never made it big, but people would recognize him--funny man.
But one evening he was performing at a theater in London and he recorded—he wrote this article about what happened—that there was a new one-way system through London and he got just totally lost. He couldn't find his way, his usual route back home, and getting lost you know in a part of London he didn't usually go to, going in this street, that street. He turned a corner in one of the streets and he had his electrifying experience, the goosebumps, all the hairs on the back of his head, as you can remember this street from his previous life. Everything just flooded back.
Because the streets in London, the architecture looks pretty much the same; they're not really allowed to change the facade of the building. They can just renovate inside and modernize, turn it into flats, but the outside is pretty much as it was, and so you can remember the street. And in London, if a famous person lived there, a reasonably well-known person, they put a little blue circle. A "Sir Alexander Fleming just discovered penicillin here," I remember that it's just outside Paddington Station, or "this was King Charles the second's mistress lived here," that's it just outside Russell Square. And they have all these signs of who lived where. "This is where Winston Churchill lived," they have all these blue signs because it's fascinating, people know the history and they can go touring around. And he had one of the signs outside his house, and I don't know why I knew this person, but as soon as I read the stories I know that fellow's name---It was a man, it was a music hall entertainer in the Edwardian times, 1910, 1920, around that time, maybe I got a bit wrong, just the turn of the 19th century, that's 1905 or something, and it was probably the most famous music hall entertainer ever, a gentleman called Dan Leno. And it was really popular, and this guy Roy Hudd said, "That was me."
And he knew everything about this gentleman. He knocked on the house on the door and of course the occupants opened, "Oh, Roy Hudd, what are you doing here?" because they saw him on the TV, they knew him. He said, "I used to live here, I was Dan Leno." And they were just, "No, really?" surprised, but you know, because he was a person they knew from the TV, they invited him inside and he took them on a tour around their house, where it was before and how it was before the renovations, and it was absolutely accurate. He had all this information about this guy, Dan Leno, as he was him before. And he wrote an article and I've ever read in that article, but I never knew afterwards what happened to this Roy Hudd. The head of that ITV was a very devout Catholic, and as soon as he saw the article in the newspaper, Roy Hudd got the sack. They'd, "No, I don't believe in reincarnation, it can't happen." So he got—he lost his career. But he did write a number of books on the life of Dan Leno; he became the authority on him. And the reason why, because he could fill in many gaps, because he was him before. But he lost his career because of that.
You can actually look him up in the Wikipedia or something, Roy Hudd, very easy to type in, it's only seven letters, and you can see all of the stuff which he wrote on Dan Leno, 'cause he was that he know before. But fascinating. So sometimes he was an entertainer in his previous life, he was an entertainer in this birth. I think he might be still alive, he may have died, I'm not sure, but whatever, and he wasn't quite up to the same degree of popularity as in his life as Dan Leno. Fascinating, the character carries on. And all he needed was just some trigger, getting lost, going, "My goodness, I remember this street," all the memories flooding back. That's an amazing story, and also shows you don't get anything out of this. In fact, you know, and sometimes you lose status in your career, but nevertheless, you know, it's a truth. Understand why things are happening so.
有些時候你會憶起自己的前世。明智點要小心，別告訴太多人，因為有這麼一個案例——我認識這位先生。他是我年輕時在英國的一位電視名人，羅伊·哈德。他以前工作，我想是受僱於ITV，不是BBC，總之他當時相當受歡迎，可以說是家喻戶曉的名字，在60年代或許70年代初很有名，但他從未大紅大紫，不過人們都認得他——他是個風趣的人。
但有一天晚上，他在倫敦的一家劇院表演後，記錄下來——他寫了一篇文章講述發生的事——當時倫敦啟用了一套新的單行道系統，他完全迷路了。他找不到路，找不到平時回家的路線，在倫敦一個他通常不會去的地區迷了路，轉進了這條街、那條街。他在其中一條街轉了個彎，然後有了那段觸電般的經歷，起雞皮疙瘩，後頸的汗毛直豎，因為他記起了這條街是他前世的記憶。一切瞬間湧上心頭。
因為倫敦的街道，建築外觀看起來幾乎一樣；他們不太被允許改變建築物的外觀。他們只能在內部進行裝修和現代化，改成公寓，但外觀幾乎保持原樣，所以你能認得那條街。而且在倫敦，如果有名人住過那裡，稍微有點名氣的人，他們會掛一個藍色圓形標牌。比如「亞歷山大·弗萊明爵士在此發現盤尼西林」，我記得那個就在帕丁頓車站外面，或者「這裡曾住著國王查理二世的情婦」，那個就在羅素廣場外面。他們有各種標誌說明誰住在哪裡。「這裡是溫斯頓·邱吉爾的住所」，他們有所有這些藍色標牌，因為這很有趣，人們了解歷史，可以四處參觀。而他的房子外面就有這樣一個標誌，我不知道為什麼我會知道這個人，但一讀到這些故事，我就知道那傢伙的名字——他是一位男性，是愛德華時代（大約1910、1920年代，可能我記錯了一點，大概是19世紀末20世紀初，1905年左右）的音樂廳藝人，而且可能是有史以來最著名的音樂廳藝人，一位名叫丹·利諾的紳士。他當時非常受歡迎，而這位羅伊·哈德說：「那就是我。」
他對這位紳士的一切瞭若指掌。他敲了那棟房子的門，當然住戶開了門，「哦，羅伊·哈德，你在這裡做什麼？」因為他們在電視上看過他，認識他。他說：「我以前住在這裡，我就是丹·利諾。」他們只是「不會吧，真的嗎？」很驚訝，但你知道，因為他是他們從電視上認識的人，他們邀請他進屋，他帶著他們在他們的房子裡參觀了一圈，告訴他們哪裡以前是什麼樣子，裝修前是什麼樣子，而且完全準確。他擁有所有關於這傢伙，丹·利諾的資訊，因為他以前就是他。他寫了一篇文章，我也讀過那篇文章，但我後來一直不知道這位羅伊·哈德怎麼了。當時ITV的負責人是位非常虔誠的天主教徒，他一在報紙上看到這篇文章，羅伊·哈德就被解雇了。他們覺得，「不，我不相信輪迴，那不可能發生。」所以他失去了他的事業。但他確實寫了幾本關於丹·利諾生平的書；他成了研究丹·利諾的權威。而原因在於，他能填補許多空白，因為他以前就是他。但他也因此失去了事業。
你其實可以在維基百科之類的地方查到他，羅伊·哈德，很容易輸入，只有七個字母，你可以看到所有他寫的關於丹·利諾的東西，因為他以前就是他。但這很迷人。所以有時他前世是個藝人，這輩子也是個藝人。我想他可能還活著，也可能去世了，我不確定，但無論如何，他的名氣沒有達到像他作為丹·利諾時那樣的程度。很迷人，角色延續了下去。而他需要的只是一個觸發點，迷路了，然後想著「我的天，我記得這條街」，所有的記憶瞬間湧回。這是一個了不起的故事，同時也顯示你從中得不到任何好處。事實上，你知道，有時你還會在事業上失去地位，但儘管如此，你知道，這是事實。要理解事情為何如此發生。
2018 Ajahn Brahm’s Jhana Grove Retreat with BIF & EF 2018-07-17 3.QA
https://www.youtube.com/watch?v=a2OxqIB8oQU&list=PL-E16hq8cBIonUhAIo1J_vjR7vD0Avtva&index=12
《Reincarnation of King Asoka 阿育王轉世》
《Reincarnation of King Asoka 阿育王轉世》
There was one person whom I never met, but he was in Thailand as a monk when I was a monk, a little bit senior to me. Apparently, there was lots of confirming information that he was a famous person in a previous life—a very famous Buddhist. I don't say this lightly, as there were some really good arguments for this: it was Emperor Asoka. The fellow just died a few years ago; he was Ajahn Lee, a disciple of the forest monk Ajahn Mun, who built a monastery called Asoka Temple in Chaiya, south of Thailand.
I don't mind saying these things now because he's dead. A lot of his disciples have read that he was the so-called Asoka in a previous life, and he might say, "Well, yeah." He was a very powerful monk and also one of the weirdest things—and this is in the Ubon Dhamma Museum, attested to by many people—he was giving a talk in Ubon, in Ajahn Chah's backyard but not in Ajahn Chah's monastery. He was giving a talk in one of the big temples, and from the roof, a medallion fell down from nowhere, a medallion with an image of Emperor Asoka on it. They checked it with other forms over in India, and it was how that came to Thailand; it fell from a roof right in front of him. It's now in this museum. That was really spooky and freaky. He was a very famous person in Buddhist history, and it does seem to be, as many people taught me, that they all really say that that was Asoka.
有一位我從未見過的人，當我在泰國出家時，他已是僧侶，資歷比我稍長一些。顯然有諸多確鑿訊息表明，他的前世是一位著名人物——一位極負盛名的佛教徒。我並非隨口說說，因為確實存在相當有力的論據支持此說：他正是阿育王。這位僧人幾年前剛圓寂；他是森林僧阿姜曼的弟子——阿姜李，曾在泰國南部的差亞府修建了一座名為「阿育王寺」的寺院。
我現在提及這些並無顧忌，因為他已過世。他的許多弟子都讀過關於他前世是阿育王，而他本人或許會淡然回應：「嗯，是吧。」他不僅是位極具影響力的比丘，更曾發生最玄奇之事——此事陳列於烏汶佛法博物館，並經多人見證：當時他正在烏汶弘法，地點雖在阿姜查道場的範圍內，卻非其本寺，而是在一座大寺院裡說法。突然間，一枚繪有阿育王肖像的圓牌從天而降，墜落在他面前。人們後來與印度留存的形制比對，確認這正是該聖物流傳至泰國的緣起。如今這枚圓牌收藏於博物館中，整件事確實詭譎離奇。他在佛教史上聲名顯赫，而誠如許多前輩告知我的，所有跡象都指向同一個結論——那個人就是阿育王。
2018 Ajahn Brahm’s Jhana Grove Retreat with BIF & EF 2018-07-17 3.QA
https://www.youtube.com/watch?v=a2OxqIB8oQU&list=PL-E16hq8cBIonUhAIo1J_vjR7vD0Avtva&index=12
<兩則輪迴的故事>《Two stories of re-incarnation》
<兩則輪迴的故事>《Two stories of re-incarnation》
《Two stories of re-incarnation》
Devotee: how and why people lost their memory when reincarnating?
Ajahn Brahm: if you remember all your memories, it gets really complicated.
If you remember your past life; imagine this life, okay this life you got your wife, you got your kids, you've got your mother-in-law, and stuff .
Imagine that in your next life, you remember all of that.
Oh life is complicated enough.
You know that sometimes the people they get married and they get divorce and they get a second wife, or they have this kid, and this kid ; or even your father, or called your uncle, or something. And his life is so complicated
That just complicate things more if you remembered (your past lives)
This is a true case, I haven't seen her for a while now, this one woman , someone might know her, but she did have a clear memory of her previous life
She was in one of the villages in the northeast of Thailand and her son from the previous life was a very good, devout young man. He did well at school, and even went through a university where he studied education, became a teacher at the local school. And eventually, his mother died and was reborn in the same village as his niece.
So the teacher by this time was the headmaster, the principal of the school. And so that his sister gave birth to this little kid and she had perfect memory of her previous life, so everyone accepted, know that's the Headmaster's mother from previous life, now the niece
It's all very interesting until that little girl went to her son's school . You know, schools in Thailand had strict discipline in
those days.
So when the principal, the headmaster came into the room, every child had to stand up, but this girl , the Headmaster's niece, 'I'm not standing up for him, he's my son from a previous life'
And so even the principal didn't know what to do.
I mean how can you cane your mother ? so he couldn't discipline her at all , and she said, 'I can do whatever I wanted in that school. I didn't learn very much, didn't do very well, but had a wonderful time.'
because the headmaster, you know, realized that little kid was his mum from a previous life.
It does make things very complicated
the memories of one life stored in our brain, but also leave an imprint on our mind.
And so when we die the brain gets destroyed, all this of the harddrive of the memories all get destroyed, but the mind serves as a backup.
Just think like things stored on Google Cloud.
And you can access them from anywhere even if your hard drive just now gets busted up, still you know the passwords, then you can get into the your memory back from the previous computer, previous device, and that may be how it
works; but it's stored in your mind rather than the brain and that's when it gets really fascinating.
There are stories of people who get the memories of past
lives through hypnotic regression, and you know, I think many of you know our current president Dennis Shepard, he sometimes does these regressions.
He's really good at it and he get his really interesting results,
not always, but sometimes he said that ;
this is not his clients ,but one of his friends over in Sydney.
It's an amazing story, one of the most amazing ones.
when one of his friends over in Sydney was doing a regression of a young girl , she was only about 16, who had anorexia.
And a really bad anorexia.
I looked it up once in the dictionary, and anorexia means you look in the mirror and you think you're too fat .
Very nice, that's what I have when I look at the mirror (laugh)
Anyway ,this was serious stuff, so this poor little girl had anorexia . Doctors, psychologists, therapists no one seemed to be able to solve the problem.
She's getting really sick and maybe even dying .
So her mom took her to this regression therapist, just to see if it could help.
And because now she was only 16 and the therapist or the hypnotherapist was a male, you had to be there all the time now, because of these sexual abuse stuff which happens unfortunately in many places.
So the therapist did amazing job, got this 16 year old girl back into sort of into hypnosis and back into what she claimed to be a previous life, and she recalled in a previous life that around 50-60 years ago, that she had an elder sister, and both her sister and her fell in love with the same guy, and she was so jealous that this guy chose her elder sister, and she thought, because her elder sister was more attractive than she was, and it sort of broke her heart to such an extent that in a previous life, she said that she committed suicide, she killed herself.
She couldn't stand the fact that she lost the love of this guy
and her sister had married him.
And you can understand why in some sort of perverted way ,she thought the way that to stop that suffering happen in the future, was to be as attractive she possibly could , starving herself with the idea that very thin people are attracted to
so that was interesting story except that while she was relating this , her mother was going hysterical /
And this poor therapist ,imagined his therapist was trying to look after this young girl, she just, you know regressed and and gone through a memory of suicide and deep depression ; and then she also had to deal with the mother, who was going crazy .
so he had to calm both of them down , and then ask the mother why he goes to so hysterical, the mother said, ' I was the older sister, I never told my daughter that your auntie you never met , committed suicide. it is sort of the thing that you did hide from your family, you don't so go advertising it. So my daughter never knew that my sister had committed suicide,he only sister I had. Because that's what happened , we're both in love with the same guy, I married him. It's her father, she committed suicide and she's come back. That's my daughter.'
The one way she can get close to the man of her dreams , but not as a lover or as a wife, but as a daughter.
Interesting to us how karma works , and anyway , so if she'd remember that from the day she was born, that would have just made things so complicated which is one of the reasons
why that's no those memories. They're just almost white and not totally white . You can access them sometimes if you really want to , but sometimes do you really want to?
<兩則輪迴的故事>
信徒：人們在輪迴時為什麼會失去記憶？
阿姜·布拉姆：如果你記得所有的記憶，事情會變得非常複雜。
如果你記得你的前生；想像一下這一生，這一生你有妻子、孩子、岳母等等。
假設在你下一生，你記得所有這些。哦，人生有夠複雜的了。
人們有時結婚、離婚，然後再娶第二任妻子，或有孩子，甚至變成你的父親、叔叔等等。人生變得如此複雜啊！
如果你記得（你的前世），那就更麻煩了。
這是一個真實的案例，我已經有一段時間沒見到她了，有一位女士，有人可能認識她，但她確實對她的前世有清晰的記憶。
她曾住在泰國東北的一個村莊，她前世的兒子是一位非常好、孝順的年輕人。他在學校表現良好，甚至上了大學，讀教育，成為了當地學校的老師。最終，他的母親去世了，然後在同一村莊裡轉世為他的侄女。
到那時，這位老師已經成為了校長。而他的姐姐生下了這個小女孩，她對前世的記憶非常清晰，所以大家都接受了，知道這是校長前世的母親，現在成為了他的侄女。
一切都很有趣，直到這個小女孩來到她兒子的學校。你知道，泰國的學校在那個時候有嚴格的紀律。
所以當校長進入教室時，每個孩子都必須站起來，但這個女孩，校長的侄女，卻說：「我不會為他站起來，他是我前世的兒子。」於是即使校長也不知道該怎麼辦。
你怎麼能打自己的母親？所以他根本無法懲罰她，而她說：「我可以在這所學校隨心所欲。我沒學到很多東西，表現也不好，但過得很愉快。」
因為校長明白，這個小女孩是他前世的母親。這確實讓事情變得非常複雜。
一生的記憶儲存在我們的大腦中，但也在我們的心靈上留下了印記。
當我們死去時，大腦被摧毀，所有記憶的硬碟都被摧毀，但心卻備份了。想像一下，這就像存儲在雲端的東西。即使你的硬碟壞掉了，如果你仍然知道密碼，然後可以從之前的電腦、設備中恢復記憶，這可能就是它的運作方式；它儲存在你的心靈而不是大腦裡，這變得非常迷人。
有些人通過催眠回歸獲得前世的記憶，我想你們中的許多人都知道我們目前的會長丹尼斯·謝潑德，他有時會進行這些回溯。他真的很擅長這件事，得到了一些非常有趣的結果，雖然並不總是如此，但有時他會提到；這不是他的客戶，而是他在悉尼的一位朋友。這是一個驚人的故事，最驚人的之一。
當他在悉尼的一位朋友進行一個年輕女孩的回歸時，她只有大約16歲，患有厭食症。
而且是非常嚴重的厭食症。
我曾經查過字典，厭食症的意思是你在鏡子前面看著自己，覺得自己太胖。非常好，這就是我看鏡子時的感覺（笑）。
不管怎樣，這是個嚴重的問題，這可憐的小女孩患有厭食症。醫生、心理學家、治療師似乎都無法解決這個問題。她變得非常虛弱，甚至可能會死去。於是她的母親帶她去找這位回溯治療師，看看是否能幫助她。
因為她才16歲，而治療師是一名男性，所以他必須全程在場，這是因為不幸的性虐待事件在很多地方都發生過。
這位治療師做得非常出色，讓這位16歲的女孩進入催眠，回到她所聲稱的前世，她回憶起大約50-60年前的生活，當時她有一位姐姐，她和姐姐都愛上了同一個男孩。她非常嫉妒，因為這個男孩選擇了她的姐姐，她認為姐姐比她更有魅力，這讓她的心碎得如此厲害，以至於在前世，她說她自殺了，結束了自己的生命。
她無法忍受失去這個男孩的愛，因為她的姐姐嫁給了他。你可以理解，為什麼在某種扭曲的方式中，她認為停止未來的痛苦的方法，就是盡可能變得更具吸引力，通過斷食。
她認為非常瘦的人是有吸引力的。
這是一個有趣的故事，但在她講述這一切時，她的母親卻變得歇斯底里。
這位可憐的治療師，想像一下，他試圖照顧這位年輕女孩，她剛剛回憶起自殺和深度抑鬱的記憶；然後他還得應對她那發瘋的母親。
所以他不得不讓他們兩個都冷靜下來，然後問母親為什麼會這麼歇斯底里，母親說：「我是那位姐姐，我從未告訴我的女兒，她的阿姨自殺了。這是一件你會隱瞞的事情，不會對家人宣揚的。所以我的女兒從不知道我的姐姐自殺了，她是我唯一的姐姐。因為那是發生過的事情，我們都愛上了同一個男孩，我嫁給了他。他是她的父親。她自殺了，現在她回來了。這是我的女兒。」
這是她接近夢中情人的唯一方法，但不是作為情人或妻子，而是作為女兒。
這讓我們對業力如何運作感到有趣。不管怎樣，如果她從出生那天起就記得這一切，那將使事情變得非常複雜，這就是為什麼這些記憶不會完整地保留。它們幾乎是空白的，並不是完全空白。你有時可以回溯它們，如果你真的想要，但有時你真的想要嗎？
2019 Jhana Grove retreat
摩天輪 Ferris wheel
摩天輪 Ferris wheel
Samsara is like a Ferris wheel,
sometimes high, sometimes low.
We want to maintain a high position, but it's impossible.
Impermanence will always push us down.
Once our merits are exhausted and bak kamma arise,
we will fall into the lower realms.
It's so dangerous; it just depends on when we are willing to withdraw and stop playing.
輪迴就好像摩天輪那樣
時高時低
我們想維持高的位置，但不可能
無常總會推我們下去
福報一用完，惡業一現前；
就會墮入惡道中
這麼危險，就看我們何時願意退出不玩
【Steve Jobs 的輪迴故事】
【Steve Jobs 的輪迴故事】
Steve jobs 過去曾在迦葉佛年代廣作善事。那時他是賣餐具，飯盒盒子的商人。他常常對僧團作這些布施。 也常常發起眾籌
死後，他便投生到兜率天，享受著天界殊勝的快樂
在天界死後，他再生到人間，成為了大家所認識的steve jobs.
在人間死後，他再生為地居天天神，住在一顆樹上。
《人死了馬上投胎嗎？》
《人死了馬上投胎嗎？》
是你們很喜歡聽的啦
一個人死了之後，很多問，是立即去投胎嗎？
有些人有很多疑問：佛教裡講，人死了後就立即投胎，當下就去投胎？
你要明白，不是每個人都有這麼重的業
比如，一個人，他有常常做布施，那個人常常有念經有打坐，有常常的，不是一個禮拜做一次，一年做一次，那種就….那些有每天，有常常地迴向功德，而且每次都很善良做善事的人。這種人，他一死，就beeee！立即就上了！
那另外一種，好事沒有做，壞事做到盡。這種，一死，就馬上下地獄了。
通常的啦，他們會停留在人間。因為有時有做好事，有時有做壞事啦。沒有這麼勤勞的去做這些善業，不勤勞啦。這種人，他就會在人間七天。
所以佛教裡面，他們很講究，在第一天到第七天裡面，他家中的人會很用心，每天做布施，做法會。有他的根據的，不是迷信的。
現在的人，因為有聽某一位法師的講法，他沒有讀到這個經典，沒有怎樣研究。他就說，什麼都不用的啦。誒，不要比佛陀更厲害，可以嗎？（嘿嘿嘿）。我每一次講，他們很喜歡用自己的一套講法。
在經典都有記載。而且呢，那些老師父，祖師大德，都有看到的。所以他們說一天到七天裡面，我們做迴向功德給這些人。因為這些人還沒有投胎，他們還可以隨喜這一份功德。還是在這個境界裡面，還沒有去投胎。大多數都是還沒有投胎的啦，為什麼?還輪迴的嘛，由那個人所做的業去推。所以你講儀式。因為我們小時候，有很多時候，家裡有燒金紙，有沒有？我們華人嘛，做功德，燒這個燒那個，我們覺得很矛盾，對不對？而且我們有做嗎？有做！
就是這個儀式是有他的根據。因為那個人做的時候，他會憶起家裡的往生者，比如說祖先，你的阿公，或者你夢到的。然後有一天你媽媽拿照片給你看，然後你：‘啊！這是誰’ 啊！你的阿公嘛。他很早死嘛。
現在的人就是這樣。因為網絡的關係。你看到的太多了。然後有很多就是排斥佛教的儀式。有它的存在的！有東西你做的，比如：老一輩的人做嘛，然後我們跟著做。然後我們覺得很矛盾。沒有一個原因我們做嘛，我們就覺得很矛盾！ 當我們產生矛盾的時候，我們當然要怎樣？尋找那個答案嘛！ 以前的人就是沒有讀書嘛，哪裡找經書？ 不像現在很現代，你要的知識，只是手指一點，在Google ,在經典裡面全部找得到。
但以前的人所做的，你不能說他們是錯的！比如說孝順父母，你說他們是錯的嗎？不是啊！要孝順父母！沒有父母沒有祖先，哪有我們？所以在佛教裡面，我們說道德的概念。 要行孝，我們有父母存在，我們好好地孝順我們的父母親。照顧他們。雖然你不是很富有，但是你關心他。用你最好的關心去關心你的父母。不要只關心你老婆而已。我們華人有一句話，小時候就听到大人在講：‘小時候，就是母親的兒子啦。娶老婆了，大了時候，就變成老婆的兒子。’ 就是很照顧自己的老婆，疏忽了自己的母親。
以前小時候常常聽歌，但長大了後，就覺得—誒，很有意思啊！ 為什麼呢？就是提醒現在的這些年輕人，就是說：我們結婚不要有兒子了，不要有後代。現在是這樣的。而且呢，現在的是變態。不是罵他們，而是有很奇怪的古怪的，沒有道德的想法。就變成社會慢慢地顛倒了。顛倒得很快。哇：為什麼會變得這個沒有道德的風氣很重？ 所以現在的人，這麼多苦，這麼痛苦，就是這樣了。就是因為心裡不平衡，就是找不到快樂，找不到內心的寧靜，找不到內心的寂樂。
所以我們要靠做布施，不一定要來寺廟的。不一定！做善業，服務人群。去老人院服務人群，去孤兒院服務人群。那些慈善機構去幫忙。這些慈善服務就叫做voluntary assistance . 這些東西你做了之後你也會很高興很開心的。這些就叫善業。不是說講寺廟才有的。外面也有的。
這對你好，你會很開心。你會看到，人生不是想像中的。現在有些人太富有了！有錢，找不到真正的幸福和快樂。所以就搞什麼？搞沒有道德的觀念。因為你有道德，有很多東西不可以做，不可以殺生，不可以偷盜，不可以邪淫，不可以搞婚外情。不可以喝酒。為什麼?這些都是會導致你自己本身跟你家裡的人很頭痛的！他的後患！如果一個人發生了犯法的東西，是否全家人都起煩惱？ 全家人！ 你一個人打人，或者被人打。或者用車去撞死人，或者被其他人撞到。全家人都會煩惱，對嗎？ 因為你去偷你去搶，你去犯法，你去講騙話，做犯法的東西。你去勾引人家的女兒，人家的太太；你去賭博，欠了許多大耳窿，全家都遭殃！
而且人就是這樣，沒有靠近善知識者。每次參與的都是這些不良之友，他的心就是傾向於那種自私自利的，只顧自己，不顧別人的想法。所以他們不擇手段，什麼東西都敢做的。所以這些人活得很苦，他不知道這是苦來的。哦～沒有辦法，這就是人的業。
所以佛教裡面就說，接近善知識者，能夠給你什麼？增加你的智慧，增加你的善業。好像我們剛才看到許多人布施，你看! 最基本的，他帶他的父母來的。累積什麼? 善業！他的父母也明白，我做這個布施是很好的。不懂多麼好啦，我兒子跟我講好我就做囖。你看，你不要少看這種小動作啦。在他做大事的時候，他做，在他的記憶裡面，意識裡面，他有什麼？ 他記得，他一想起就會高興。他一想到 buddho ，一個善念，他馬上就升天。
相反地，如果我們人沒有累積善業，沒有做善業，沒有想要做善業。而且每次就毀謗，不鼓勵別人去做好事。你的心就不斷往下流。那個時候，當他斷氣的時候，什麼都是假的。你有多麼多的名表，多麼好的醫療護理啦，你們有多麼的保險；都幫不了的。這個時候誰幫得到你了？善業！你的良心。平常所累積的善業。布施的善業，守戒律的善業，念經，就是修你的身-行為；口，語言；意-就是你想。身口意。這個就是我們去修的。
這個就是佛陀鼓勵我們，做戒定慧，做布施這一類的善業，就是為了要給我們充足自己。就是為了給我們人類，佛教徒，累積下一世的資糧。這個是你的籌備資金來的。你現在籌備，你不用怕你死了之後佛教滅了沒有人給你做布施。我已經有了很好的nimitta（相） 了，上面已經有人會來接我。很有把握的。
不是那種—哇，希望這個醫生能夠幫忙他。希望這個兒女能夠幫忙他。盼望科技能夠幫忙他。幫得了嗎？ 幫不了的。真正事情的發生的時候，誰都幫不到自己。只有身跟心。這個身，這個肉體呢，包死的，包離開的。
而心呢？不會死的。所以我們要利用現在的這個身體。所以說：‘身難得今已得，佛法難聞今已聞，此身不向今生度，更待何生度此身。’
就是這個身體了，這一生呢，這個身體，你要度自己。
----Ajahn Keng
摘錄自：
https://www.youtube.com/watch?v=ZdmK6JcKD_I
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