選擇投生

《不同布施的心態》

大家是用什麼的心態來布施的？

佛陀開示說原來用什麼的心態來布施，是會影響果報哦～

有些人布施是帶有貪欲的，想要果報的。例如布施前就已經在想：‘我做這個布施，是為了死後能享用福報的。’ 以這樣的用心來做布施，功德還是有，但是是最小的。當這個業在臨終時成熟，就會投生到欲界最底層的四天王天。

有些人布施，僅僅是出於‘布施是好的’ 而做。這是因為尊重聖賢的教導而行善。帶著這樣的用心而造下的布施業，當在臨終時成熟，就會投生到欲界第二層的三十三天。

有些人布施，是因為父母或者祖先一直在做，所以自己因為慚愧，羞恥於忽略傳統，害怕被指責，所以依循傳統行善布施。慚愧是比尊重更高層次的心來哦！隆波帕默曾說關於持戒，’ 我們不破戒，是因為聽到佛陀教導破戒不好，所以不去做。但天神比這更進一步，他們不破戒，是因為他們具有慚愧（Hiri-Ottappa），這是天神的法則，稱為天法‘ 所以因為慚愧於疏忽布施而做的布施，那個功德更大。當這個業在臨終時成熟，就會投生到欲界第三層的夜摩天。

有些人煮了東西或者擁有某些東西，但發現別人沒有，於是會想：‘我有他沒有，如果我對沒有的人不布施的話就不太合適‘ 。這是更大的格局，像是有一種幫助世人的社會責任在裡面。 根據Luang Por Lersi Lingdam 的教導，一般具備圓滿功德的菩薩們，菩薩還未抵達涅槃的父母，或者是初果以上的聖者，才有資格上去這一層天。 因此是那些有菩薩心腸的大善人，才可以上去的。 而抱著我有你沒有，所以我有責任要布施給你， 然後把自己夠用之外的全部布施出去，當這個業在臨終時成熟，就會投生到欲界第四層的兜率天。

有些人布施，是效法那些古代的智者仙人行布施。義註解釋，他們就是會對應該供養的人行布施。這是更高的格局。 就是替天行道，公正的用心：你是有德者，所以我應該褒揚你的良善，你的功德。所以相比於那些大惡棍，我選擇布施給你。當這個業在臨終時成熟，就會投生到欲界第五層的化樂天。

有聽過‘助人為快樂之本‘嗎？ 這是更高的格局，’自我‘更少的用心。 當布施時，心會明亮乾淨，生起喜悅，純純地去行善，快樂地行善。當這個業的在臨終時成熟，就會投生到欲界第六層，欲界最高的他化自在天。

更高的用心是什麼？ 就是布施僅僅作為心的裝飾和資具而已。 就是布施讓心變得美麗。怎樣為之美麗？ 沒有自我自私就是美麗。 我們行善幫助別人的同時，僅僅為了去除自私，讓心好。透過不斷削減煩惱，去除自我，心會越來越乾淨和放鬆清涼，便很容易證得禪那和道果。 假如一位聖者能臨終時入定，便會往生到梵天，一直在那裡不再回來骯髒的欲界了，就在那裡享受著非常愉悅，連綿不斷的禪定之樂，連綿不斷的幸福感；並在梵天成為阿羅漢，得到最高的快樂，同時終結一切苦和輪迴。

Ref. AN7.52

"Different Attitudes in Giving"

What kind of mindset do you bring to generosity?
The Buddha taught that the intention behind giving directly influences its karmic fruit.

Some give with greed, seeking rewards. For example, they think beforehand: "I’m giving this so I can enjoy the fruits in the afterlife." While this still generates merit, it is the smallest. When this karma ripens at death, they are reborn in the lowest heaven of the sense realm—the Cātummahārājika (Realm of the Four Great Kings).

Some give simply because "giving is good." They act out of respect for the teachings of the wise. With this intention, their generosity ripens into rebirth in the Tāvatiṃsa Heaven, the second level of the sense realm.

Some give because their parents or ancestors always did so. Feeling ashamed to neglect tradition and fearing criticism, they follow it. Shame and fear for unwholesomeness (hiri-ottappa) is a higher motivation than mere respect! Luang Por Pramote once said about precepts: "We refrain from breaking them because the Buddha taught it’s wrong. But deities go further—they abstain out of innate moral shame and fear (hiri-ottappa), the ‘divine law.’" Thus, giving out of shame for neglecting generosity yields greater merit. This leads to rebirth in the Yāma Heaven, the third sense-realm heaven.

Some cook or possess something and notice others lack it. They think: "I have, they don’t—it wouldn’t be right to withhold it." This reflects a broader, socially responsible mindset. According to Luang Por Lersi Lingdam, only those with perfect virtues—Bodhisattvas, the parents of Bodhisattvas, or noble ones (ariyas) at least at the first stage of enlightenment—qualify for this rebirth. Thus, only great-hearted, compassionate beings ascend here. When such karma ripens, they are reborn in the Tusita Heaven, the fourth sense-realm heaven.

Some give to emulate ancient sages. The commentaries explain they give to those worthy of support. This is an even loftier mindset—a cosmic justice: "You are virtuous; I should honor your goodness." Compared to aiding wrongdoers, they choose the virtuous. This leads to rebirth in the Nimmānarati Heaven, the fifth sense-realm heaven.

Ever heard "Helping others is the root of happiness"? This is higher still—a selfless joy. When giving, the mind becomes bright, pure, and joyful. Such karma ripens into rebirth in the Paranimmita-vasavatti Heaven, the highest sense realm.

What’s the highest intention? Giving merely as an ornament of the heart—to beautify the mind. How? By eroding selfishness. We give to help others while purifying the heart. Through steadily abandoning defilements, the mind grows serene and cool, easily attaining jhāna (meditative absorption) or even enlightenment. If a noble one enters jhāna at death, they are reborn in the Brahmā realms, abiding there in uninterrupted bliss, free from the filth of the sense realm. There, they may attain arahantship, ending all suffering and rebirth.

Ref: AN 7.52

如果誰人有四不壞淨：

1.對佛陀有不壞的信心

2.對四聖諦有不壞的信心

3.對聖僧是存在的--這個事實--有不壞的信心

4.有不壞的五戒十善業

五戒： 1.不殺生  2. 不偷盜 3.不邪淫 4.不說謊 5.不飲酒吸毒

十善業： 1.不殺生  2. 不偷盜 3.不邪淫 4.不說謊 5.不離間 6.不粗惡語 7.不說無意義的話 8.不貪屬於別人的東西 9.不怨恨、妒忌、想傷害別人 10.相信因果、過去未來世、認可父母的恩德

如此，他將能直上天堂（SN55.18)

If someone possesses the four unbreakable purities:

1. Unwavering faith in the Buddha.

2. Unwavering faith in the Four Noble Truths.

3. Unwavering faith in the existence of the Noble Sangha

4. Unwavering commitment to the Five Precepts and the Ten Wholesome Deeds.

The Five Precepts:

1. Not to kill.

2. Not to steal.

3. Not to engage in sexual misconduct.

4. Not to lie.

5. Not to consume intoxicants.

The Ten Wholesome Deeds:

1. Not to kill.

2. Not to steal.

3. Not to engage in sexual misconduct.

4. Not to lie.

5. Not to create discord.

6. Not to use harsh language.

7. Not to speak meaningless words.

8. Not to covet what belongs to others.

9. Not to harbor hatred, jealousy, or intentions to harm others.

10. To believe in kamma, past and future lives, and to acknowledge the kindness of parents.

Then, he will be able to ascend directly to heaven (SN 55.18).

如果我們還有下一世，千萬不要怕去四禪天

我們以為進入第四禪會沒有任何快樂，只有平淡的感受

其實不是的

Ajahn Brahm 說他不會形容這種感受為‘中捨’，那是非常滿足的感受。

那是比初禪、 二禪、 三禪更滿足的狀態

佛陀說四禪天中的廣果天，那裡的梵天神有足足五百個宇宙生滅週期的壽命（AN4.123) 

在此期間，彌勒菩薩成佛後我們可以請教他佛法

其他佛陀覺悟後我們也可以請教他們佛法

在佛陀與佛陀之間的時間裡，我們也可以請教獨覺佛和阿羅漢佛法

因此如果今生還未證悟涅槃，不要怕投生到四禪天

If we have a next life, we should not be afraid to enter the Fourth Jhana Brahma heaven.

We might think that entering the Fourth Jhana brings no joy, only a bland experience. 

But that’s not true. 

Ajahn Brahm says he wouldn’t describe this experience as "neutral"; it is a very content feeling.

It is a state more fulfilling than the First, Second, and Third Jhanas. 

The Buddha said that in the Brahma heaven of the Fourth Jhana, the Devas live for five hundred cosmic cycles. （AN4.123) 

In this interim, after Maitreya Bodhisattva attains Buddhahood, we can ask him about the Dharma.

We can also inquire about the Dharma from other Buddhas after their enlightenment. 

Between the times of one Buddha and another, we can seek guidance from solitary buddhas and Arahants.

Therefore, if we have not yet realized nibanna in this life, we should not fear being reborn in the Fourth Jhana brahma heaven

《臨死時想起什麼就去到那裡》

佛法就是這些，以佛法僧作為皈依

當我們的心墮落的時候，佛法僧的功德就會來幫助我們，讓我們不會墮落惡道

如果沒有這樣的話，我們的心就很容易去到惡道。

比如說，我們想起自己的孩子，你就變成鬼，一直守著他。你想起什麼，你就會生作什麼。然後你的心就會被卡在那裡，在那裡出生。

如果我們憶念起佛法僧的話，我們就能在人道或天道出生。如果我們修行好的話，就可以更上地提升，去到初果。更厲害的話就可以去到二果、 三果等等

---Luang ta siri 

"Wherever You Think of at the Moment of Death, That’s Where You Will Go"

Buddhism teaches us to take refuge in the Buddha, Dharma, and Sangha. When our mind falls into negativity, the merits of the Buddha, Dharma, and Sangha will help us, preventing us from descending into the lower realms. Without this, our minds can easily fall into those realms.

For example, if we think of our children, we may become a ghost, constantly watching over them. Whatever we think of, we will be reborn as that. Our minds can become trapped in that state and will be reborn there.

If we remember the Buddha, Dharma, and Sangha, we can be reborn in the human realm or the heavenly realm. If we practice well, we can further elevate ourselves to the first stage of enlightenment (stream entry). With even greater effort, we can be once-returner, non-returner, and so on.

--- Luang Ta Siri

一樣東西放到水裡，

如果密度比水高，就會下沉

如果密度比水低，就會上升

同樣地，心還在輪迴之中

如果心的‘密度’ 比較高，就會下沉

如果心的‘密度’比較低，就會上升

大家都能親自體驗的。

心得密度就等於我們執著世間的程度

我們越執著世間，心就會越沉重；就會傾向於惡道。假如何時重得不能再重，就如掉入地獄之中

我們越放下世間，心就會越輕；就會傾向於天界和梵天界。假如斷除一切執著，就會輕到飄出世間，飄出輪迴。

不用等到死後再醒來

現在我們自己就可以檢驗一下我們心的密度

An object is placed in water,

if its density is higher than that of water, it will sink.

If its density is lower than that of water, it will rise.

Similarly, when the mind is still in the samsara.

If the "density" of the mind is high, it will sink.

If the "density" of the mind is low, it will rise.

Everyone can experience this for themselves.

The density of the mind is equal to the degree of our attachment to the world.

The more we cling to the world, the heavier the mind becomes; it tends to lean towards the lower realms. When it becomes so heavy that it cannot be any heavier, it is like falling into hell.

The more we let go of the world, the lighter the mind becomes; it tends to lean towards the heavenly realms and the Brahma realms. If all attachments are severed, the mind will become so light that it floats out of the world, out of the cycle of rebirth.

We do not have to wait until after death to know .

We can examine the density of our minds right now.

"Do Not Aspire to Be an Animal"

Many people wish to be pets or animals. In fact, this is not a very wise decision.

For example, wishing to become a dog, cat, or giant panda. If it's in the wild, then good luck to you.

In the wild, there are many predators chasing us to eat, and we live in constant fear. Even if no one tries to eat us, there will be natural enemies causing us trouble.

If we're bullied or treated unfairly, in nature, there's no police—only the survival of the fittest. You have no one to complain to. Do you like that? (laughs)

Just when we establish our habitat, nature comes along to destroy it. Sometimes with changing seasons, we are forced to move. An animal's habitat is not as stable and secure as that of humans.

Wild animals worry daily about food and are constantly running for food. Being a wild animal is not easy.

Even being a pet is not ideal. Take the giant panda, for example—having someone to  take care of all its needs is good?

You need to put yourself in their shoes and imagine their lives.

They have very little choice in what they eat; they must eat whatever is provided.

If your owner has a low mood , he may castrate you (laugh)

How would you feel if every move you made was monitored by cameras? That’s how it is for giant pandas— even their mating is observed. If they throw tantrum, it gets posted online, and any embarrassing moments are shared publicly. There’s really no privacy.

Once you become a pet, you lose your freedom. Would you like to be confined to the same space for one year or ten years? If you become a pet, you have no choice in the matter. You could ask the birds in cages how they feel...

Moreover, animals generally have shorter lifespans. The giant panda An An previusly living in HK Ocean Park lived to only 36 years old.

Pet dogs live about 14.1 years.

Pet cats live about 14.4 years.

After having babies, they must part ways in a few years.

We will have to say goodbye to partners after a few years.

Do you like that?

Being born as an animal usually increases the chance of falling into the woeful realms. As Luang Por Pramote said, the mind of an animal is commonly lost and confused.

A lost mind does not know good from evil, nor does it understand self-interest or those of others;  it tends to fall into decline. The Buddha said that the number of animals reborn in the lower realms after death, compared to those reborn in the higher realms, is like the dust on a fingertip compared to the dust of the earth.

In the animal realm, there is almost no opportunity for generosity, observing precepts, or meditation; it is impossible to experience the bliss of jhana or attain the ultimate happiness—Nirvana. The mind is only filled with confusion and turmoil.

Thus, being an animal is not an enjoyable experience.

《不要渴望成為動物》

有很多人會發願成為寵物，動物。

其實是不太明智的決定哦。

好像發願成為狗啊，貓啊，大熊貓啊。如果是野生的話，那就自求多福了。

在野外有很多覓食者追著我們來吃，時常都要擔驚受怕。

就算沒人吃到我們，也會有一些天敵來困擾我們，帶給我們麻煩。

就算被人欺負，受到不公平的對待，大自然中沒有警察，只有弱肉強食。您也投訴無門，喜歡嗎？（笑）

我們剛剛建立起這個棲息處，大自然又來破壞我們的住處了。有時季節更替，又要被迫搬家。動物的棲息處，並不如人類世界那樣安穩穩定。

野生的動物也要煩每天的飲食，疲於奔命。做野生的動物並不好

如果做寵物，其實也不好。好像大熊貓那樣，生活全都有人真的打理好嗎？

您要切身處地想像一下他們的生活。

他們吃什麼其實就不太有得選擇，您給他們什麼，他們就得吃什麼。

如果主人心情不好， 也可能閹了您(笑)

如果你的一舉一動都被監控鏡頭監視著，您覺得怎樣？大熊貓就是這樣，連他交配也要被您看到。 發脾氣都要被放上網，有什麼醜事都要被放上網。其實就沒有什麼私隱可言

一旦成為了寵物，就等於失去了自由了。您會喜歡一直關在同一個地方1年，十年嗎？如果成為了寵物，您根本不能選擇。您可以訪問一下鳥籠裡的鳥兒他們有什麼感受....

而且，動物一般比較短壽。影片中的大熊貓安安享年只有36歲。

寵物狗只有14.1歲

寵物貓只有14.4歲

生完小孩子過幾年就要離別了。

伴侶過幾年就要bye bye 了，

喜歡嗎？

生而為動物，通常墮落的機率比較高。隆波帕默說，動物的心以迷失為常態。

迷失的心不知善惡，不知自他的利益，傾向於墮落。佛陀說，死後投生到惡道的動物數量，和投生到善道的數量相比，就如指尖上的塵土和大地的塵土相比。

動物道中幾乎沒有布施，持戒和禪修等的善行；沒有可能得到禪那之樂，也不能得到最高的快樂—涅槃。心只有不斷混亂和動盪。

因此成為動物，並不好玩

地獄、畜生、餓鬼、修羅、人、天神、梵天神、涅槃

這些境界每個人都能體驗到

其實和我們開不開心有關

例如貪嗔癡厚到不能再厚， 即是非常不開心、非常痛苦、充滿混亂----這時心就是在地獄囖～如果這時死去就墮落地獄囖～

如果我們貪嗔癡很厚， 都是不開心、痛苦和混亂；這時就在畜生、餓鬼、修羅道囖～如果這時死去就墮落惡道囖～

如果我們的心平常普通，沒有痛苦、散亂和苦悶; 隆波帕默說這是人類的心囖～

如果我們開心沒煩惱， 這時心就在天界囖～

如果我們非常開心， 非常滿足，持續充滿禪定的幸福感;這時心在梵天囖～

如果我們開心到爆燈， 滿足到爆燈，這就是涅槃囖～

所有佛陀、獨覺佛、阿羅漢； 都永久地開心到不能再開心

Hell, Animal Realm, Hungry Ghosts, Asura, Human, Deities, Brahma, Nibbana

These realms can be experienced by everyone.

In fact, they are related to our level of happiness. For example, if greed, hatred, and delusion are overwhelming, this leads to extreme unhappiness, immense suffering, and chaos—at this moment, the mind is in hell. If one dies at this time, they will fall into hell.

If our greed, hatred, and delusion are significant, we experience unhappiness, suffering, and chaos; at this time, we are in the realms of animals, hungry ghosts, or asuras. If one dies at this moment , they will fall into the evil paths.

If our mind is ordinary, without suffering, chaos, or distress; as Luang Por Pramote said, this is the human mind.

If we are happy and free from defilements, then our mind is in the heavenly realms.

If we are extremely happy, deeply satisfied, and continuously filled with the happiness of stillness; at this moment , the mind is in the Brahma realm.

If we are overwhelmingly joyful and content , this is Nibbana. All Buddhas, Paccekabuddhas, and Arahants are permanently happy beyond measure.

有時我們看到，有一些佛陀時代的大長老，他們供養了阿羅漢、 佛陀或僧團什麼什麼，然後幾十個、 幾千個、 幾萬個大劫不下惡道，只是投生到人天；最終抵達涅槃

有時我們供僧可以有這樣的效果，有時不能

這裡分享一個帕奧禪林十戒女的輪迴轉世故事

她回憶起自己30個過去世

在第26個過去世，她不斷做好事、 供養袈裟等

hmm，供養僧人哦～供養僧團哦～應該在輪迴中一直都飛黃騰達啦！

誒，事實上卻不是這樣。

下一世，他投生為喜歡布施的男人。

再下一世，他投生為男人，從事販賣殺害家禽的職業

接下來就倒大霉啦！

他下一生墮落地獄

上來之後做了六輩子畜生，才做回人。

做回人後喜歡捕魚殺魚，然後又墮落地獄，連續兩世都在地獄

上來後做了五世畜生，七世人，一世餓鬼

然後來到此世

所以我們可以看到，實際上是否可以多生多世都繁榮幸福，留在人界天界；僅僅只是取決於我們每一生善的程度有多少，惡的程度有多少。

善心生起的頻率有多少？ 不善心生起的頻率有多少？

就算我們過去有一世供養了僧團袈裟，但這一世每天大部份時間都充斥著貪嗔癡，下一生畜生道、 餓鬼道、 地獄道大概仍走不掉。

就算今生供養了阿羅漢、 甚至是供養到活生生的佛陀，又如何呢？佛陀時代的茉莉夫人參與了那時的無比大布施；結果臨終生起煩惱，就掉到地獄裡

供樣福田的大功德，並不是直接推我們上天堂的。

有時僅僅是慢慢改變我們成為一個大好人，一天下來大部份時間都生起善心；下一生才有較大的機會升上天界或做人間的大人物。做大人物的原因有部份都只是因為心傾向於善法，所以較一般人有力量和智慧而已。

心靈素質越高，越善；正念、 定力、 智慧越深厚；就越大機會上到更高的天界

但假如我們選擇繼續保留我們的劣根性和自私心，甚至是更加墮落；就算給我們供養到佛陀，也不保證下世一定是善道哦～

Sometimes we see that some of the great elders from the time of the Buddha, who offered to arahants, the Buddha, or the monastic community, remain free from the lower realms for tens, hundreds, or even thousands of kalpas, only being reborn as humans or deities, ultimately reaching Nibbana.

Sometimes, our offerings to the monks can have such effects, and sometimes they cannot.

Here’s a shared story of reincarnation from a woman who observed the Ten Precepts at the Pa-Auk Forest Monastery. She recalled her 30 past lives. In her 26th past life, she continuously did good deeds and offered robes, etc.

Hmm, by offering to monks and the monastic community, she should have been thriving in the cycle of rebirth, right!

However, the reality was quite different. In her next life, she was reborn as a man who liked to give.

In the life after that, she was reborn as a man engaged in the business of selling and killing poultry.

Then things turned for the worse! In her next life, she fell into hell. After that, she spent six lifetimes as an animal before becoming human again.

After being human, she enjoyed fishing and killing fish, leading her to fall back into hell for two consecutive lifetimes.

After that, she spent five lifetimes as an animal, seven lifetimes as a human, and one lifetime as a hungry ghost, before arriving in this life.

So we can see that whether one can prosper and be happy over many lifetimes, remaining in the human and heavenly realms, depends solely on the amount of good and evil in each life.

What is the frequency of good intentions arising? What is the frequency of unwholesome intentions arising?

Even if we offered robes to the monastic community in a past life, if in this life most of our time is filled with greed, hatred, and delusion, we will likely still fall into the realms of animals, hungry ghosts, or hell in the next life.

Even if we have offered to arahants or even to the living Buddha, what of it? Queen. Jasmine from the Buddha's time participated in the incomparable offering; yet when she faced death, she arose with defilements and fell into hell.

The great merit of offering to the field of merit does not directly push us into heaven. Sometimes it merely helps us slowly become a better person, with good intentions arising most of the time.

In the next life, we then have a greater chance of ascending to the heavenly realms or becoming significant individuals in the human realm. The reason for becoming a significant person is partly because the mind leans towards wholesomeness, thus having more mental strength and wisdom than the average person.

The higher the quality of the mind, the more wholesome it is; the deeper the mindfulness, concentration, and wisdom； then the greater the chance of ascending to higher heavenly realms.

But if we choose to continue harboring our negative qualities and selfishness, or even to sink further; even if we have given offerings to the Buddha, there is no guarantee that we will be reborn in a good realm in the next life.